T37n1744_勝鬘寶窟

大正藏第 37 冊 No. 1744 勝鬘寶窟

No. 1744 [cf. No. 353]

雕勝鬘寶窟敘

原夫。所謂一乘之大車者。則是法王之寶輅也。是以萬德珍琛。以校嚴其高廣。四辯鈴鐸。以縣列其旁邊。欄楯總持。幰蓋悲舍。禪綩以蓐。寂枕以休。華纓亸垂。四來舉足歸仰之喜。寶繩絞絡。群黎寧有愛見之愆。儐則駢田奉崇。牛則𦛚䐺般若。況夫家且富豐。不偏其施。乘豈窮匱。無量其籌。何其盛哉。何其偉哉。然夫蒙庶冠癡佩嬰。常舞色味之宅。驂疑駕惑。長驅生死之原。至如饕餮榮聲。安寤熱焰映象。膠黐身世。未省漂草爨茅。其靡識火坑。胡暇論寶輅。於焉我

法王。自手擎四缽。而鹿園之教茲基。訖身臥雙林。而像喻之誥聿極。凡鸞。音興響金彩移輝。皆無非憫其嚚頑凄其矇瞍者矣爾乃妙吉遍吉之諸髦。翊輔其化。西方東方之群杰。贊成其治。以故或恩或仇。皆是益物。遭嘆遭呵。總為施權。要唯所以欲令辟癡冠決嬰佩駕大輅驅廣衢者耳。茲有

勝鬘夫人者。後宮維蹤。本地誰得而測。柔淑乃質。慈悲宜應為殊。若夫逾阇信至之晨。虛空像現之日。寄緣興教。託事契機狐膽外魔。忽壞蘭儀之宣吐。獅吼了義。無畏蓮眸之照臨。實似周朝亂臣之一

【現代漢語翻譯】現代漢語譯本：《勝鬘寶窟敘》

原夫，所謂一乘（Ekayana，唯一佛乘）的大車，就是法王（Dharmaraja，佛）的寶輅（華麗的車乘）。因此，用萬德珍寶來裝飾它的高廣，用四辯（catura-pratisamvid，四無礙辯才）的鈴鐸懸掛在旁邊。欄楯（圍繞的欄桿）象徵總持（dharani，總攝憶持），幰蓋（車蓋）象徵悲舍（慈悲的住所）。用禪定之綩（精美的墊子）作為坐墊，用寂靜作為休息的枕頭。華麗的纓絡低垂，四方來者都心生歸仰之喜。寶繩交錯纏繞，眾生哪裡還會有愛見（貪愛和邪見）的過失？儐相（引導者）如同駢田（並行的田地）般奉獻崇敬，牛如同𦛚䐺（牛的脂肪）般象徵般若（prajna，智慧）。更何況家業富足豐厚，不會偏頗地施捨；乘坐的車乘哪裡會窮困匱乏，擁有無量的籌劃。多麼興盛啊！多麼偉大啊！

然而，愚昧的民眾頭戴癡迷的帽子，身佩無明的瓔珞，常常在聲色的居宅中歌舞。駕馭著疑惑，驅馳在生死的根源中。以至於貪圖虛榮的名聲，哪裡能醒悟到熱焰映象的虛幻？膠著于身世，不曾省悟到漂浮的草木只能用來點燃短暫的火焰。既然不認識火坑的危險，哪裡有閑暇談論寶貴的車乘？於是我

法王（Dharmaraja，佛），親自手擎四缽（patra，缽），在鹿野苑（Mrigadava，佛陀初轉法輪之地）奠定了教化的基礎。直至在雙林（sala trees，娑羅雙樹，佛陀涅槃之地）臥逝，用象喻（比喻）的教誨達到了極致。凡是鸞鳥的聲音，金彩的光輝，無不憫惜他們的愚昧頑固，哀憐他們的矇昧無知。於是妙吉（Manjushri，文殊菩薩）遍吉（Samantabhadra，普賢菩薩）等諸位賢者，輔佐教化。西方東方等眾多的傑出人物，贊成佛陀的治理。因此，無論是恩惠還是仇恨，都是爲了利益眾生。無論是讚歎還是呵斥，都是爲了方便施權。最終的目的，就是要讓人們脫掉癡迷的帽子，解開無明的瓔珞，駕馭著大車，奔馳在廣闊的道路上。

這裡有勝鬘夫人（Shrimala，勝鬘經的主人公），在後宮之中深藏不露，她的真實身份誰能測度？柔和善良是她的本質，慈悲憐憫是她殊勝的品格。當逾阇（Yusha，地名）信至的早晨，虛空中顯現瑞像的那一天，她寄託因緣來興起教化，依託事件來契合機宜。狐膽外道（異教徒）的邪魔，忽然破壞蘭儀（美好的儀態）的宣吐。獅子吼（佛陀的教法）般了義（究竟的意義），無畏的蓮花眼眸的照臨。實在像周朝的亂臣一樣。

【English Translation】 English version: Narrative on Carving the Shrimālāgarbha

Originally, the so-called great vehicle of the One Vehicle (Ekayana) is the precious chariot of the Dharma King (Dharmaraja). Therefore, myriad virtues and treasures are used to adorn its height and breadth, and the bells of the Four Eloquences (catura-pratisamvid) are hung on its sides. The railings symbolize total retention (dharani), and the canopy symbolizes the abode of compassion. Meditation cushions serve as mats, and tranquility serves as a pillow for rest. The ornate tassels droop down, and those who come from all directions rejoice in reverence. The precious ropes are intertwined, so how can sentient beings still have the faults of love and attachment? The ushers offer reverence like parallel fields, and the oxen symbolize wisdom (prajna) like the fat of oxen. Moreover, if the family is rich and abundant, it will not be biased in its giving; how can the vehicle be impoverished and lacking, possessing immeasurable plans? How prosperous it is! How magnificent it is!

However, ignorant people wear hats of delusion and adorn themselves with necklaces of ignorance, often dancing in the houses of sound and color. They drive with doubt and rush to the source of birth and death. As for craving vain fame, how can they awaken to the illusion of heat haze and reflections? They are attached to their bodies and lives, never realizing that floating grass can only be used to ignite a brief flame. Since they do not recognize the danger of the fire pit, how can they have time to discuss the precious chariot? Therefore, I

The Dharma King (Dharmaraja) personally holds the four bowls (patra) and establishes the foundation of teaching in the Deer Park (Mrigadava). Until he passes away lying between the sala trees (sala trees), the teachings of metaphors reach their peak. All the sounds of the phoenix and the brilliance of gold and color are nothing but compassion for their ignorance and pity for their blindness. Therefore, Manjushri (Manjushri) and Samantabhadra (Samantabhadra) and other sages assist in the teachings. The many outstanding figures of the West and East support the Buddha's governance. Therefore, whether it is kindness or hatred, it is all for the benefit of sentient beings. Whether it is praise or rebuke, it is all for the expedient application of power. The ultimate goal is to have people take off their hats of delusion, untie their necklaces of ignorance, and drive the great vehicle on the broad road.

Here is Lady Shrimālā (Shrimala), hidden deep within the palace, whose true identity can anyone fathom? Gentle and virtuous is her essence, and compassion is her extraordinary quality. When the morning of Yusha's (Yusha) faith arrives, on the day when auspicious images appear in the sky, she entrusts herself to conditions to arise teachings, relying on events to accord with opportunities. The demons of heretical paths with fox-like courage suddenly disrupt the proclamation of her beautiful demeanor. The lion's roar (the Buddha's teachings) is the ultimate meaning, and the fearless lotus eyes illuminate. It is truly like a rebellious minister of the Zhou Dynasty.

人。寧匪祇園影響之巨擘。其經號曰勝鬘獅子吼一乘大方便大方廣也。夫獅子吼者。是一向記說。自非厥理之終窮。誰獲其說之決定。一乘也者。唯一佛乘。是為真實。大方便也者。為說種種。是云權巧。蓋夫無乘而乘。乘無所乘。稱之一乘。無運而運。運無所運。即是真運。唯其無所運。是以無所不運。唯其無所乘。是以無所不乘。其非若斯妙玄指之言大方廣。將以何稱之者乎。但至理幽淵。奉之難入。茫茫嘆喟。譯語古簡。讀者不進。往往惋嗟。唐初有

嘉祥藏大師者。胄遐方而誕秀。協川岳而稟神。襲龍樹之芳猷。探鷲峰之秘旨。論鋒。共迦旃爭銳。亮軼秋蟬。智囊與舍利競儲。麗譬春鳥。蓋是滅后荃宰。法門英規者也。於是嘆微言之已絕。傷頹風之不振。抗言動論。朱紫教理。發意吐語。涇渭指歸。乃造疏若干卷。顯此真詮以洞明。立言十萬余。發茲玄旨而煥炳。未論深之者便開金藏。即亦翻之者真窺寶窟。庸非驚曉醉狂指視寶輅者耶。然夫請流吾邦。固過萬重之濤瀾。傳至今日。亦經千餘之星霜。華夏既已歸烏有之家。桑域未曾入回祿之手。雖然書寫襲秘。未澤學教之干吭。精藍寶藏。寧息慕古之延領。矧且蒸濕恒慮。蟫蝕詎防。茲某夙奉此經。心庶湛邃。曾獲斯記。懷渙層冰。乃意既道或里或田。

何廢書肆。亦聞若樹若石。豈擇棗梨。於是躬自不量。竊企廣佈。屢事仇正。猶恐剩魯魚之塵。仍命剞劂。且喜免潦鶴之瑾。所冀者。披奉男女。同共締乎來緣。攝受仁賢。與俱駕乎一乘雲爾。

元祿十六年季冬之吉沙門道空和南敘

勝鬘寶窟捲上(之本)

慧日道場沙門釋吉藏撰

此經言約義富。事遠理深。豈止勝鬘之一經。乃總方等之宗要。余玩味既重。燧鉆累年。捃拾古今。搜撿經論。撰其文玄。勒成三軸。若少參聖旨。則福施群生。如其有差。請冥加授。

玄意有五　一釋名題　二敘緣起　三辨宗旨　四明教不同　五論經分齊

就釋名門更開三別。一立名意。二明通別。三正釋名。眾經所以立名者。然至理無名。聖人無名相中為眾生故。假名相說。欲令眾生因此名相悟無名相。如懸峰可陟。要假繩梯。至道寂寥。寔由名相。蓋是垂教之大宗。群聖之本意也。又所以立名。令依名識法。因法起行。因行得解脫果。龍樹呵五百部云。不知佛意為于解脫故。法華經云。如來所演經典。皆為度脫諸眾生故。又所以立名者。至人說法有略有廣。略則一題之名。廣則一部之教。演略為廣。開一題成一部。括廣為略。卷一部成一題也。又為利根人。但標一題。猶如龍樹入彼海宮。觀

經題目。便能悟解。為彼鈍人。聞略題目未解。尋廣文乃悟。又為鈍根人。不能具受廣經。便略持一題為利根人堪能廣持。故明一部。又為欲簡別使眾部不同。是故諸經各題名字欲令眾生。因於眾題。各解諸法。故明一部。又欲分邪正教異內外差別故。首題名字。若韋陀廣主。謂外道經名。般若涅槃。內教之稱。亦如三墳五典。震旦俗書。大小二乘。天竺聖教。以如是等眾因緣故。是以聖教首題名也。次明立名通別門者。有人言。此經所明。章別十五。始從嘆佛。終至勝鬘師子吼章。章雖十五。要分為二。前十四章。是自利行。后一利他。今言勝鬘師子吼者。是第十五利他行。一乘大方便及與方廣。是前十四自利行也。所以不次第者。彼后一章。標人樹德。標人在初。故前舉之。一乘者。即是第五。一乘大方便者。是初四章。方廣者。即是無邊聖諦等章。如此分配。謂之別也。今所明者不同斯義。一就此經難之。二用凈名經為類。一以此經難者。若言後有勝鬘師子吼章即用為題者。后立經名中。今以此勝鬘師子吼經囑汝。亦應但付囑一章經也。然後既通付一部。知今題勝鬘師子吼。亦通題一經。勝鬘師子吼既通一部。則一乘大方便等義亦同然。引凈名為類者。如維摩經。一名不思議解脫。然彼非但詺不思議品以為不思

議解脫。乃是通名一部。故肇師言。此經始自凈國。終於供養。其文雖殊。不思議一也。以彼類此。故知今言一乘。非唯詺一乘章以為一乘。次明正釋名門者。今就一題。作五雙十義釋之。言五雙十義。初人法一雙。題勝鬘。謂能說之人也。師子吼已下。明所說之法。謂人法一雙。師子吼者譬也。一乘大方便方廣者法也。謂法譬一雙。一乘者謂體實也。大方便者謂權用也。謂體用一雙。從勝鬘師子吼至一乘大乘大方便。謂一經之別名也。方廣者。謂大乘經之通稱也。謂通別一雙。從勝鬘至方廣。謂所詮之理也。經者能詮之教。謂理故一雙蓋是不二而二。故開五雙。若二而不二。則十義無別。故下章云。無異攝受。無異正法也。今次第釋之。夫道不孤運。弘之由人。斯乃法身大士。托質女形。隱跡後宮。和光同俗。欲弘風靡之化。故現妃后之形。仰請于佛。闡揚大教。是以須題勝鬘之人也。又所以題人者。一佛自說。二弟子說。三諸天說。四仙人說。五化人說。今欲簡異佛說。故題勝鬘也。又眾經標題。大明二種。一者。佛所說經。多從法為稱。弟子所說者。多從人立名。佛若從人。則諸部無別。今欲使諸部名別。故從法為名。弟子若從法。則有濫師說。今欲使師資義分。故從人。是以師從法。欲明法別。資從人。為明

人異。但泛明從人凡有四種。一從能說人以受名。即如此釋經等。二從所說人而立稱。如阿彌陀佛經等。三從能問人以立名。如文殊問般若經等。四從所為人以立名。如提謂經等。今此經從能說之人立名。如前所明。又女人穢陋。兼以五礙三監。遂能弘闡一乘。使七歲以上成佛。蓋是世所希逢。宜須題其盛威德。是以首題標其人名。言勝鬘者。外國名為尸利摩羅。尸利此翻名之為勝。摩羅名鬘。鬘謂華鬘。而言勝者。一釋云。鬘中之上。故云勝鬘。勝鬘父母。借彼世間殊勝之鬘。以美其女。故號勝鬘也。又其人生時。人獻首飾之華。故因事立稱。波斯匿王。為無兒息。祈神請福。后忽生一女。國民群寮。皆悉歡喜。各貢上寶華。雕麗珍飾。即從此事立名。故號勝鬘也。二云。以女比華鬘。女勝於鬘故曰勝鬘。凡有二勝。一形勝。二德勝。形勝者。女貌絕倫。華鬘不併。如世云將華比面。則面勝於華也。德勝者。其女聰慧利根。通敏易悟。有勝世人。故云德勝。又波斯匿王。唯生此女。王之愛惜。為光飾種胤。是女聰敏愛重。勝世寶雕飾于體。故云勝鬘。雖因世事為子立名。冥與德合。如彼純陀父母所立名解妙義。維摩云無垢稱。須菩提號曰空生。皆世俗立名。而冥與德合。大士亦爾。內備諸德而自莊嚴。如世華鬘用為

首飾。故云勝鬘。涅槃云。德鬘優婆夷。故知以眾德為鬘也。古注云。蓋法身同事之美名。攝物之麗稱也。徴之以事。四體唯首為尊。飾嚴首唯鬘為貴。比般若則證鑒居宗。暉照則備德兼美。斯乃借喻顯實。故獨標勝鬘者也。此釋意明外譬有三。一者四體。二者有頭。三者有鬘莊嚴于頭。閤中。以因中諸行為四體。果地平等大慧為眾德之最。故名為頭。自平等大慧以外。余果地一切諸德。莊嚴此慧。故名為鬘也。馥法師云。勝鬘者。云大士以三乘為法身。二乘冠其首飾。此意明三乘之解。猶末端嚴。一乘之慧。方為妙極故也。維摩經云。深心為華鬘。竺道生注云。鬘既為首鬘。束髮使不亂也。又釋深心者。深入實相之心也。所入實相。既其妙微。則徹理之心。心亦端嚴。端嚴之慧居眾善之先。猶鬘之在首。問。華之與鬘有何異耶。答。涅槃經云。愿諸眾生。皆得佛華三昧。七覺妙鬘。系其首頭。故華之與鬘。應是二物。若如維摩云深心為華鬘。則以華為鬘。應是一物。次論勝鬘住。舊說皆云是法身菩薩。但解法身不同。若依智度論。六地為肉身。七地已上為。法身。什肇注凈名。大意亦爾。有人言。依地經及此經義。七地已前為色身。八地已上為法身。則勝鬘應是八地已上法身。又如凈名天女辨屈身子。舊多雲是八地

法身。今勝鬘盛說。不愧於此。故知是八地法身。依法華論解觀世音品云。知法界者。謂知法性。法性者。謂真如法身。則初地便得法身。又釋六根清凈中。地前菩薩是受于肉身。故經云雖未得無漏法性之妙體。則知登地便證法身。攝論等意亦爾。若依涅槃經。其名曰德鬘優婆夷位階十地安住不動為眾生故。現受女身。為王后者。欲母儀四海。德范六宮。先導之以俗禮。后引之入佛慧即五生中。謂勝生身也。師子吼者。勝鬘是其舊名。師子吼是其新稱。勝鬘美其人也。師子吼者嘆其說也。外國云呵梨。此雲師子。漢書中說師子作黃色。然實應具五色。但見其黃色者耳。形容亦不過大。但以威猛能伏諸獸為獸中王。馥法師引思益經解師子吼有其多義。略說三種。一如說修行。二無畏說。三決定說。所說如所行。所行如所說。無有虛說。故名師子吼。二無畏說者。世俗云。小聖見大聖。神氣盡矣。而勝鬘親于佛前。對於勝眾。縱任辨才。闡揚妙法。無所畏懼。故凈名云。演法無畏如師子吼。又無畏有二。一不畏他。二能令他畏。獸王震吼亦復如是一不畏於百獸。二令百獸生畏。大士演法。義亦同然。不畏他者。勝人臨座而弘道綽然。謂不畏他也。能令外道驚愧。天魔懾懼。謂令他畏也。師子吼名決定說者。此借師子性情為

【現代漢語翻譯】現代漢語譯本法身（Dharmakāya，佛的法性之身）。現在勝鬘（Śrīmālā）如此盛大地宣說，毫不遜色。因此可知這是八地菩薩所證的法身。依據《法華論》對觀世音菩薩品的解釋說：『知法界者，謂知法性。法性者，謂真如法身。』那麼初地菩薩便能證得法身。又在解釋六根清凈時說，地前菩薩是受肉身之報。所以經中說『雖未得無漏法性之妙體』，由此可知登地菩薩便證得法身。《攝大乘論》等也是這個意思。如果依據《涅槃經》，其中提到德鬘優婆夷（Devala），她的位階是十地菩薩，安住在不動地，爲了眾生的緣故，示現受女身。作為王后者，想要以母儀來教化四海，以德行來規範六宮，先用世俗的禮儀來引導，然後引導他們進入佛的智慧，這就是五生中的勝生身。師子吼（Siṃhanāda）這個名字，勝鬘是她原來的名字，師子吼是她新的稱謂。勝鬘是讚美她的人品，師子吼是讚歎她的說法。外國稱師子為呵梨（Hari），這裡翻譯為師子。漢書中說師子是黃色的，但實際上它應該具有五種顏色，只是人們常見到的是黃色的而已。它的外形也不過是比較大而已，但因為它威猛，能夠降伏各種野獸，所以被稱為獸中之王。馥法師引用《思益經》來解釋師子吼，其中有很多含義，簡略地說有三種：一是如說修行，二是無畏說，三是決定說。所說的與所行的一致，所行的與所說的一致，沒有虛假的說法，所以稱為師子吼。二是無畏說，世俗話說，小聖見到大聖，神氣都消失了。而勝鬘在佛前，面對大眾，充分發揮她的辯才，闡揚妙法，無所畏懼。所以《維摩詰經》說：『演法無畏如師子吼。』又無畏有兩種，一是不畏懼他人，二是能令他人畏懼。獸王震吼也是如此，一是不畏懼百獸，二是令百獸生畏。大士演法，道理也是一樣，不畏懼他人，賢能的人臨座弘揚佛法，卓然不群，這就是不畏懼他人。能令外道驚愧，天魔懾服，這就是令他人畏懼。師子吼這個名稱是決定說的意思，這是借用師子的性情來...

【English Translation】 English version Dharmakāya (法身, the Dharma-body of the Buddha). Now, Śrīmālā (勝鬘) is expounding it so grandly, not inferior at all. Therefore, it is known that this is the Dharmakāya attained by an Eighth Ground Bodhisattva. According to the commentary on the Avalokiteśvara chapter in the Lotus Sutra Treatise, 'One who knows the Dharmadhātu knows the Dharma-nature. The Dharma-nature is the True Thusness Dharmakāya.' Then, a Bodhisattva on the First Ground attains the Dharmakāya. Furthermore, in the explanation of the purification of the six senses, it is said that Bodhisattvas before the Grounds receive the retribution of a physical body. Therefore, the sutra says, 'Although they have not yet attained the wonderful essence of the unconditioned Dharma-nature,' from this, it is known that a Bodhisattva who ascends to a Ground attains the Dharmakāya. The meaning of the Compendium of Determinations and other texts is also the same. If based on the Nirvana Sutra, it mentions the laywoman Devala (德鬘優婆夷), whose rank is a Tenth Ground Bodhisattva, abiding in the Immovable Ground. For the sake of sentient beings, she manifests as a woman. As a queen, she wishes to teach the world with the virtue of a mother, and to regulate the six palaces with her virtuous example, first guiding them with worldly etiquette, and then leading them into the wisdom of the Buddha, which is the superior birth among the five births. The name Siṃhanāda (師子吼, Lion's Roar), Śrīmālā is her original name, and Siṃhanāda is her new title. Śrīmālā praises her character, and Siṃhanāda praises her teaching. Foreign countries call a lion Hari (呵梨), which is translated here as lion. The Book of Han says that lions are yellow, but in reality, they should have five colors, but people commonly see only the yellow ones. Its appearance is only relatively large, but because it is fierce and can subdue various beasts, it is called the king of beasts. Dharma Master Fu quotes the Thinking of the Inconceivable Sutra to explain the Lion's Roar, which has many meanings, briefly speaking, there are three: first, practicing as one speaks; second, fearless speaking; and third, decisive speaking. What is spoken is consistent with what is practiced, and what is practiced is consistent with what is spoken, there is no false speaking, therefore it is called the Lion's Roar. Second, fearless speaking, as the worldly saying goes, when a lesser sage sees a greater sage, their spirit vanishes. But Śrīmālā, in front of the Buddha, facing the assembly, fully displays her eloquence, expounding the wonderful Dharma, without any fear. Therefore, the Vimalakirti Sutra says, 'Expounding the Dharma fearlessly is like a lion's roar.' Furthermore, there are two kinds of fearlessness, one is not fearing others, and the other is being able to make others fear. The roar of the king of beasts is also like this, one is not fearing the hundred beasts, and the other is making the hundred beasts fear. The Great Bodhisattva expounding the Dharma, the principle is also the same, not fearing others, a virtuous person comes to the seat and propagates the Dharma, standing out from the crowd, this is not fearing others. Being able to make heretics be ashamed and the heavenly demons be subdued, this is making others fear. The name Lion's Roar means decisive speaking, this is borrowing the nature of the lion to...

喻。如師子度河。望直而過。若使邪曲。即是回還。菩薩演教義亦如是。依究竟理說究竟教。若不究竟。即便不說。故下文云。師子吼者。一向記說。一向記說。猶是決定說也。又菩薩說法。能上弘大道。下利群生。邪無不摧。正無不顯。故下文云。決定宣唱一乘了義。又能摧伏非法惡人。是故名為師子吼也。又師子吼者有十一義。后當具說。次明一乘。大方便已下。明所說之法。至道無二。故稱為一。運用自在。目之為乘。依法華論。此大乘修多羅有十七種名。第十四名一乘經。以此法門顯示如來無上菩提究竟之體破二乘非究竟故。此以究竟果德名曰一乘。下一章義亦同爾。故以泛論一義。凡有十種。法華疏內以具明之。今略敘宗要。一對昔三。是故名一。如法華云。為聲聞說四諦。為緣覺說十二因緣。為菩薩說六波羅密。為對彼三。是故明一。故云唯有一理。無有三理。唯教一人。無有三人。又為對二。是故明一。如法華云。唯此一事實。餘二則非真。問。對二對三。言似相違。云何通會。答。此猶是一義。無相違也。三是通明。二是別說。三是通明者。三中之一。即是一乘。是彼二乘故名三。言二乘者。但明三中之二。此非真實。三中之一。謂真實也。問。何以得知三中之一唯實。餘二非真。答。法華經云。但

【現代漢語翻譯】現代漢語譯本：比喻來說，就像獅子過河，眼睛只看前方，逕直過去。如果走得不正，彎彎曲曲，那就是回頭了。菩薩宣講教義也是這樣，依據究竟的道理說究竟的教法。如果不究竟，就不說。所以下文說，『獅子吼』就是『一向記說』，『一向記說』就是決定的說法。而且菩薩說法，能上弘揚大道，下利益眾生，邪惡沒有不被摧毀的，正義沒有不被彰顯的。所以下文說，『決定宣唱一乘了義』。又能摧伏不合法的惡人，因此稱為『獅子吼』。另外，『獅子吼』有十一種含義，後面會詳細說明。接下來闡明『一乘』。從『大方便』以下，闡明所說的法。至道沒有二致，所以稱為『一』。運用自在，稱之為『乘』。根據《法華論》，這部大乘修多羅（Mahāyāna sūtra，大乘經典）有十七種名稱，第十四個名稱是『一乘經』。用這個法門顯示如來（Tathāgata，佛）無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）究竟的本體，破斥二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的非究竟性。這裡用究竟的果德來稱作『一乘』。下一章的含義也相同。所以泛泛而論『一』的含義，總共有十種。《法華疏》里有詳細說明。現在簡要敘述其宗要：一是針對過去的『三』，所以稱為『一』。如《法華經》所說，為聲聞（Śrāvaka，聽聞佛法者）說四諦（catvāri-ārya-satyāni，四聖諦），為緣覺（Pratyekabuddha，獨覺者）說十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起），為菩薩（Bodhisattva，菩薩）說六波羅蜜（ṣaṭ-pāramitā，六度）。爲了針對那三種，所以闡明『一』。所以說只有一種道理，沒有三種道理，只教化一種人，沒有三種人。又是爲了針對『二』，所以闡明『一』。如《法華經》所說，『唯此一事實，餘二則非真。』問：針對『二』和針對『三』，說法似乎相互矛盾，如何融會貫通？答：這其實是一個意思，沒有矛盾。『三』是通盤說明，『二』是分別解說。『三』是通盤說明，『三』中的『一』，就是『一乘』，是那二乘的緣故稱為『三』。說『二乘』，只是說明『三』中的『二』，這並非真實，『三』中的『一』，才是真實。問：憑什麼得知『三』中的『一』才是真實，其餘『二』並非真實？答：《法華經》說，但 English version: To use an analogy, it's like a lion crossing a river, looking straight ahead and going directly across. If it goes crookedly, it's turning back. The same is true of a Bodhisattva (Bodhisattva, an enlightened being) expounding the Dharma (Dharma, the teachings of Buddhism): he speaks the ultimate teaching based on the ultimate truth. If it is not ultimate, he does not speak it. Therefore, the following text says, 'Lion's roar' is 'consistently declaring,' and 'consistently declaring' is a definitive statement. Moreover, when a Bodhisattva preaches the Dharma, he can uplift the great path above and benefit all beings below, destroying all that is evil and revealing all that is righteous. Therefore, the following text says, 'Definitively proclaiming the one vehicle's (Ekayāna, the One Vehicle) ultimate meaning.' It can also subdue unlawful and evil people, and is therefore called 'Lion's Roar.' Furthermore, 'Lion's Roar' has eleven meanings, which will be explained in detail later. Next, the 'One Vehicle' is explained. From 'Great Expedient Means' onwards, the Dharma being spoken is explained. The ultimate path is not twofold, so it is called 'One.' Its free and unhindered operation is called a 'Vehicle.' According to the Treatise on the Lotus Sutra, this Mahāyāna sūtra (Mahāyāna sūtra, a Mahayana scripture) has seventeen names, the fourteenth of which is the 'One Vehicle Sutra.' This Dharma gate reveals the ultimate essence of the Tathāgata's (Tathāgata, Thus Come One) unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi, perfect enlightenment), refuting the non-ultimate nature of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Realizer Vehicle). Here, the ultimate fruit-virtue is called the 'One Vehicle.' The meaning of the next chapter is the same. Therefore, generally speaking, the meaning of 'One' has ten aspects. The Commentary on the Lotus Sutra explains them in detail. Now, I will briefly describe its essential points: First, it is directed at the past 'Three,' so it is called 'One.' As the Lotus Sutra says, the Four Noble Truths (catvāri-ārya-satyāni, the four truths of suffering, its origin, its cessation, and the path to its cessation) are taught to the Śrāvakas (Śrāvaka, Hearers), the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda, the chain of causation) are taught to the Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), and the Six Perfections (ṣaṭ-pāramitā, the six practices of giving, morality, patience, effort, meditation, and wisdom) are taught to the Bodhisattvas (Bodhisattva, an enlightened being). To address those three, 'One' is clarified. Therefore, it is said that there is only one principle, not three principles; only one type of person is taught, not three types of people. Also, it is to address the 'Two' that 'One' is clarified. As the Lotus Sutra says, 'Only this one reality is true; the other two are not.' Question: Addressing 'Two' and addressing 'Three' seem contradictory. How can they be reconciled? Answer: This is actually one meaning, without contradiction. 'Three' is a general explanation, while 'Two' is a specific explanation. 'Three' is a general explanation; the 'One' within the 'Three' is the 'One Vehicle.' It is called 'Three' because of those Two Vehicles. Saying 'Two Vehicles' only explains the 'Two' within the 'Three,' which is not real; the 'One' within the 'Three' is the real one. Question: How do we know that the 'One' within the 'Three' is the only real one, and the other 'Two' are not real? Answer: The Lotus Sutra says, but

【English Translation】喻。如師子度河。望直而過。若使邪曲。即是回還。菩薩演教義亦如是。依究竟理說究竟教。若不究竟。即便不說。故下文云。師子吼者。一向記說。一向記說。猶是決定說也。又菩薩說法。能上弘大道。下利群生。邪無不摧。正無不顯。故下文云。決定宣唱一乘了義。又能摧伏非法惡人。是故名為師子吼也。又師子吼者有十一義。後當具說。次明一乘。大方便已下。明所說之法。至道無二。故稱為一。運用自在。目之為乘。依法華論。此大乘修多羅有十七種名。第十四名一乘經。以此法門顯示如來無上菩提究竟之體破二乘非究竟故。此以究竟果德名曰一乘。下一章義亦同爾。故以泛論一義。凡有十種。法華疏內以具明之。今略敘宗要。一對昔三。是故名一。如法華云。為聲聞說四諦。為緣覺說十二因緣。為菩薩說六波羅密。為對彼三。是故明一。故云唯有一理。無有三理。唯教一人。無有三人。又為對二。是故明一。如法華云。唯此一事實。餘二則非真。問。對二對三。言似相違。云何通會。答。此猶是一義。無相違也。三是通明。二是別說。三是通明者。三中之一。即是一乘。是彼二乘故名三。言二乘者。但明三中之二。此非真實。三中之一。謂真實也。問。何以得知三中之一唯實。餘二非真。答。法華經云。但

有一佛乘故。為眾生說法。無有餘乘若二若三。二謂緣覺。三謂聲聞。故以知三中之一為佛乘也。今舉一譬示之。如人手中唯執一果。為諸子故說有三果。此是於一說三。故三是方便。亦得言唯有一果。於一果上說有餘二。故二是方便。一是真實也。所以然者。唯有一果。無有三果。而言三者。故三是方便。唯有一果。無有餘二。而言有餘二者。故二是方便也。對二對三。類亦如是。猶是一義也。此具如法華廣說。二者破三明一。昔赴三緣。權說三教。然三乘之人執為定實。今為破之。是故明一。三者會三歸一。如下文說。於一乘中開出諸乘。今會之歸一。是故言一也。四者本來無別。所以言一。如法華云。諸法從本來。常自寂滅相。法華論云。三乘之人同一真如法身。是故言一。五者三即是一。達觀之者。體悟三即是一相。六者覆三明一。所化眾生常有三一兩緣。是以如來具有三一兩教。如二鳥雙游。不相舍離昔為三緣。覆一辨三。今為一緣。覆三以明一也。七非三非一。嘆美為一。如大品云。諸法如中。非但無有三乘。亦無獨一菩薩之乘。故知就理未曾三一。非一非三嘆美為一。所言大方便者。依法華論第十三名一切諸佛大巧方便經。天親釋云。依此法門成大菩提已。為眾生說人天聲聞辟支佛等諸善法故。此意明

【現代漢語翻譯】現代漢語譯本：因為只有一個佛乘，所以為眾生說法，沒有其他的乘，無論是二乘還是三乘。二乘指的是緣覺（Pratyekabuddha，獨自覺悟者），三乘指的是聲聞（Śrāvaka，聽聞佛法而修行者）。因此，瞭解三乘中的一個就是了解佛乘。現在舉一個例子來說明：比如一個人手中只有一隻果實，爲了孩子們，說有三隻果實。這是在一隻果實上說成三隻。所以，三是方便（Upāya，權宜之法）。也可以說只有一隻果實，在一隻果實上說有另外兩隻。所以，二是方便，一是真實。為什麼這麼說呢？因為只有一隻果實，沒有三隻果實，卻說有三隻，所以三是方便。只有一隻果實，沒有另外兩隻，卻說有另外兩隻，所以二是方便。對於二乘和三乘，情況也是如此，意思是一樣的。這些在《法華經》（Saddharma Puṇḍarīka Sūtra）中有詳細的說明。第二，破除三乘，彰顯一乘。過去爲了適應三種根器的眾生，權宜地說了三種教法。然而，三乘之人執著於三乘是固定不變的、真實的。現在爲了破除這種執著，所以彰顯一乘。第三，會合三乘，歸於一乘。如下文所說，在一乘中開出各種乘，現在會合它們歸於一乘，所以說一乘。第四，本來就沒有區別，所以說一乘。如《法華經》所說：『諸法從本來，常自寂滅相。』《法華論》（Upadeśa on the Lotus Sutra）說：三乘之人同一真如法身（Tathatā-dharmakāya，如來法身），所以說一乘。第五，三即是一。具有通達觀照能力的人，能夠體悟到三乘即是一相。第六，遮蓋三乘，彰顯一乘。所教化的眾生常常有三乘和一乘兩種因緣。因此，如來具有三乘和一乘兩種教法，就像兩隻鳥一起飛翔，不互相分離。過去爲了適應三乘的因緣，遮蓋一乘而分辨三乘，現在爲了適應一乘的因緣，遮蓋三乘而彰顯一乘。第七，非三非一，讚美為一。如《大品般若經》（Mahāprajñāpāramitā Sūtra）所說：在諸法如（Tathatā，真如）之中，不僅沒有三乘，也沒有唯一的菩薩乘。所以要知道，就理體而言，未曾有三乘和一乘的分別。非一非三，讚美為一。所說的大方便，依據《法華論》第十三，名為一切諸佛大巧方便經。天親（Vasubandhu）解釋說：依據此法門成就大菩提（Mahābodhi，無上正等正覺）之後，為眾生說人天、聲聞、辟支佛（Pratyekabuddha，緣覺）等各種善法。這個意思是說

【English Translation】 English version: Because there is only one Buddha-vehicle (Buddhayāna), the Dharma is taught to sentient beings, and there are no other vehicles, whether two or three. The two vehicles refer to Pratyekabuddhas (those who awaken independently), and the three vehicles refer to Śrāvakas (those who hear and practice the Dharma). Therefore, understanding one of the three vehicles is understanding the Buddha-vehicle. Now, let's use an analogy to illustrate this: For example, a person has only one fruit in their hand, but for the sake of their children, they say there are three fruits. This is saying three from one. Therefore, three is a skillful means (Upāya). It can also be said that there is only one fruit, and on top of that one fruit, it is said that there are two others. Therefore, two is a skillful means, and one is the truth. Why is this so? Because there is only one fruit, not three fruits, but it is said that there are three, so three is a skillful means. There is only one fruit, not two others, but it is said that there are two others, so two is a skillful means. The situation is similar for the two vehicles and the three vehicles; the meaning is the same. These are explained in detail in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Second, to destroy the three vehicles and reveal the one vehicle. In the past, to accommodate beings of three different capacities, three teachings were expediently taught. However, those of the three vehicles cling to the three vehicles as fixed and real. Now, to break this attachment, the one vehicle is revealed. Third, to converge the three vehicles and return to the one vehicle. As mentioned below, various vehicles are opened up from within the one vehicle, and now they are converged and returned to the one. Therefore, it is said to be the one vehicle. Fourth, there is originally no difference, so it is said to be the one vehicle. As the Lotus Sutra says: 'All dharmas from the beginning, are constantly in a state of tranquil extinction.' The Upadeśa on the Lotus Sutra says: Those of the three vehicles share the same Suchness-Dharmakāya (Tathatā-dharmakāya), so it is said to be the one vehicle. Fifth, three is one. Those who have penetrating insight realize that the three vehicles are of the same nature as one. Sixth, to cover the three vehicles and reveal the one vehicle. The beings to be taught often have both three-vehicle and one-vehicle affinities. Therefore, the Tathāgata has both three-vehicle and one-vehicle teachings, like two birds flying together, not separating from each other. In the past, to accommodate the three-vehicle affinity, the one vehicle was covered and the three vehicles were distinguished. Now, to accommodate the one-vehicle affinity, the three vehicles are covered to reveal the one vehicle. Seventh, neither three nor one, praising it as one. As the Mahāprajñāpāramitā Sūtra says: In the Suchness (Tathatā) of all dharmas, there are not only no three vehicles, but also no single Bodhisattva-vehicle. Therefore, it should be known that, in terms of principle, there has never been a distinction between three and one. Neither one nor three, praising it as one. The so-called great skillful means, according to the thirteenth chapter of the Upadeśa on the Lotus Sutra, is called the Great Skillful Means Sutra of All Buddhas. Vasubandhu explains: After attaining Great Bodhi (Mahābodhi) by relying on this Dharma gate, various good dharmas such as those of humans and gods, Śrāvakas, and Pratyekabuddhas are taught to sentient beings. This means that

大菩提一乘為真實。為眾生說四乘為大巧方便。依此文為正解。所以此標二名者。一乘為體方便為用。一乘為實。三乘為權。欲明從體起用。及會權歸實。結束佛教始終。故明此二也。有人言。一乘明所說之體。大方便者。明此法化義窮善巧。故云方便。若泛釋。有五種方便。一進趣方便。如見道前七方便等。二善巧名為方便。如十波羅蜜等。三善權方便。如無三說三等。四施造方便。凡所造作。善巧施為。故名方便。如地持所說十二巧方便等。五顯此一乘離相巧成。故名方便。方便中極故名為大。此即用一乘為方便也。復有人言。今此所論。是其第四施造方便。又前四章。漸增向果。亦得說為進趣方便。復有人云。乘有三義。謂性。隨。得。十五章中。初四。后二。是乘隨義。第五是得義。餘七明性義。隨義進趣善巧。性義習成善巧。得義攝益作用善巧。故名方便。今謂若爾則方便攝十五章盡。復何用一乘。又一乘章明乘是果。可是乘得。如來藏可是乘性。法身等云何乘性耶。今所明者。如法華論既有二名便有兩義。一乘經既是無上菩提。大巧方便經即四乘教也。此即權實兩舉。體用雙明。義無增減。故有誠文。宜可依用。大方廣者。上來明別。今次辨通。如大方廣佛華嚴。亦如大方等大集。故知方廣是大乘經之通

【現代漢語翻譯】現代漢語譯本大菩提一乘（Ekayana，唯一乘）是真實究竟的。爲了引導眾生，佛陀宣說了四乘（聲聞乘、緣覺乘、菩薩乘、佛乘），這是一種偉大的善巧方便。應當依據這個觀點來正確理解。所以這裡標出兩個名稱，『一乘』是本體，『方便』是作用。一乘是真實，三乘（聲聞乘、緣覺乘、菩薩乘）是權宜之說。想要闡明從本體生起作用，以及會歸權宜之說而歸於真實，總結佛教的始終，所以闡明這兩個方面。有人說，『一乘』闡明所說的本體，『大方便』闡明此佛法教化的意義窮盡善巧，所以稱為『方便』。如果泛泛地解釋，有五種方便：一是進趣方便，如見道前的七方便等；二是善巧名為方便，如十波羅蜜等；三是善權方便，如無三乘而說三乘等；四是施造方便，凡是所造作的，善巧地設施作為，所以名為『方便』，如《地持經》所說的十二巧方便等；五是彰顯這『一乘』離相而巧妙成就，所以名為『方便』。在方便中達到極致，所以稱為『大』。這也就是用一乘作為方便。又有人說，現在這裡所討論的，是第四種施造方便。而且前四章，逐漸增進趨向果位，也可以說是進趣方便。又有人說，『乘』有三種含義，即『性』、『隨』、『得』。十五章中，前四章和后二章，是『乘隨』的含義，第五章是『乘得』的含義，其餘七章闡明『乘性』的含義。『隨義』是進趣善巧，『性義』是習成善巧，『得義』是攝益作用善巧，所以名為『方便』。現在我認為如果這樣，那麼方便就涵蓋了十五章的全部內容，又何必用『一乘』呢？而且『一乘』章闡明『乘』是果，可以稱為『乘得』。如來藏可以稱為『乘性』，法身等怎麼能稱為『乘性』呢？現在我所闡明的是，如《法華論》既然有兩個名稱，便有兩個含義。《一乘經》既然是無上菩提，《大巧方便經》就是四乘教法。這就是權實兩方面都舉出，本體和作用都闡明，意義沒有增減，所以有真實的依據，應該可以採用。『大方廣』，上面闡明了差別，現在接著辨別共同之處。如《大方廣佛華嚴經》，也如《大方等大集經》，所以知道『方廣』是大乘經典的通名。

【English Translation】 English version The Great Bodhi Ekayana (One Vehicle) is the ultimate truth. For the sake of guiding sentient beings, the Buddha taught the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna), which is a great skillful means (Upaya). One should rely on this view for correct understanding. Therefore, two names are marked here: 'Ekayana' is the essence, and 'Upaya' is the function. Ekayana is the reality, and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are expedient means. The intention is to clarify the arising of function from the essence, and the convergence of expedient means to the reality, summarizing the beginning and end of Buddhism, hence clarifying these two aspects. Some say that 'Ekayana' clarifies the essence of what is taught, and 'Great Upaya' clarifies that the meaning of this Dharma teaching exhausts skillful means, hence it is called 'Upaya'. If interpreted broadly, there are five kinds of Upaya: first, progressive Upaya, such as the seven Upayas before the Path of Seeing; second, skillful means called Upaya, such as the Ten Paramitas; third, expedient skillful means, such as saying there are three vehicles when there are not; fourth, constructive Upaya, all that is created and skillfully implemented is called 'Upaya', such as the twelve skillful Upayas mentioned in the Yogācārabhūmi-śāstra; fifth, manifesting this 'Ekayana' as skillfully accomplished without characteristics, hence it is called 'Upaya'. Reaching the extreme in Upaya is called 'Great'. This is using the Ekayana as Upaya. Others say that what is being discussed here is the fourth kind of constructive Upaya. Moreover, the first four chapters, gradually increasing towards the fruition, can also be said to be progressive Upaya. Still others say that 'Vehicle' has three meanings: 'nature', 'following', and 'attainment'. Among the fifteen chapters, the first four and the last two are the meaning of 'following the vehicle', the fifth chapter is the meaning of 'attaining the vehicle', and the remaining seven chapters clarify the meaning of 'nature of the vehicle'. 'Following meaning' is progressive skillful means, 'nature meaning' is habitual skillful means, 'attainment meaning' is skillful means of benefiting function, hence it is called 'Upaya'. Now I think that if this is the case, then Upaya covers all fifteen chapters, so why use 'Ekayana'? Moreover, the 'Ekayana' chapter clarifies that 'Vehicle' is the fruit, which can be called 'attaining the vehicle'. The Tathagatagarbha can be called 'nature of the vehicle', how can the Dharmakaya, etc., be called 'nature of the vehicle'? What I am clarifying now is that, as the Mahāyānasaṃgraha has two names, it has two meanings. Since the Ekayana Sutra is the unsurpassed Bodhi, the Great Skillful Means Sutra is the teaching of the Four Vehicles. This is raising both the expedient and the real, clarifying both the essence and the function, the meaning is neither increased nor decreased, so there is a true basis, which should be adopted. 'Great Extensive Vast', the above clarified the differences, now proceeding to distinguish the commonalities. Like the Great Extensive Vast Buddha Avatamsaka Sutra, also like the Great Extensive Equal Mahasamnipata Sutra, so know that 'Extensive Vast' is a common name for Mahayana sutras.

名也。所以須通者。或恐物疑勝鬘所說。非方等之例。是故今明勝鬘所說即是方廣。方廣者。依法華論第三名方大廣。謂無礙大乘門。隨順眾生根。住持成就故。此意通明大乘門無礙。故名方廣。言別釋者。理正曰方。文富稱廣。又一乘無德不包曰廣。離於偏邪稱方。古注云。真解無偏為方。理包無限稱廣。所言經者。自上已來明所詮之理。今明詮理之教。即是理教一雙也。如涅槃七善中釋知法知義。知法者謂十二部經。知義者謂十二部經所明之義。即理教之明證也。言經者。天竺名修多羅。此方隨義翻譯非一。傳譯者多用綖本二名。以翻修多羅。若依分別功德論及四分律。並驗現今天竺僧詺縫衣之綖為修多羅。則以綖翻修多羅。若依仁王經及留支三藏所云。則以本翻修多羅。若綖若本。並有文證。但驗方言。難可偏定。所言綖者。如世間綖有貫穿攝持之用。諸佛言教亦有貫法相攝人之能。與綖大同。故從喻立名。所言本者。以教能顯理。教為理本。教能起行。故教為行本。今行為經。言綖本者。蓋是翻譯之家隨方音便。故以經名代于綖本。類如毗含藏。正翻為滅。若依根本翻名。應言四分滅。十誦滅等。但翻譯之家見此方俗法判罪教門名之為律。是以佛法制罪教門亦為律。故名四分律十誦律等。此亦如是。若依根本

翻名以為綖本。應言涅槃綖法華綖等。亦是翻譯之家以見此方先傳國禮訓世教門名為五經。是以佛法訓世教門亦稱為經。故言涅槃經等。既隨俗代名。還依隨俗釋義。俗言經者常也。雖先賢后聖。而教範古今恒然。故名為常。佛法亦爾。雖三世諸佛隨感去留。教範古今不可改易。

第二說經緣起門。問。凈名經嘆諸菩薩云。其見聞者無不蒙益。諸有所作悉不唐捐。今勝鬘既是法身大士。隨感以現形。適機而演教。如肇公云。法身無像。物感則形。冥權無謀。動與事會。今有何等大因緣故演說此經。答。意乃多途。略明二種。一為逾阇國內七歲已上男女之流。宿昔共勝鬘結大乘眷屬。今欲使其善根成就。故假仰請佛起諸願行。乃至承佛神力說斯經。二者通為一切學大乘人。使稟教之流。識大乘法十五條義。則疑無不滅。解無不生。但有進路而無退道。究竟一乘得成佛也。是以第十六名云。此經斷一切疑決定了義。即其明證。問。以何義故知有通別二種意耶。答。佛于逾阇國內像現虛空。勝鬘對佛演說斯教。佛去已后。勝鬘與王各化國內所有人民。令七歲已上皆學大乘法。是故當知有別為也。佛還舍衛。告命阿難及以帝釋。令于天上人間廣弘斯教。是故當知有通為也。

次明宗旨門。此中有二。一正明宗旨。

二明同異。此經章雖十五。統其旨趣以一乘為宗。所以然者。凡有二義。一者。凡欲識經宗。宜觀經題。若舒之章有十五。若卷之則歸乎一乘。是故用一乘為經旨也。二者。如法華云。三世諸佛略明五乘。廣則八萬法藏。雖有廣略不同。而意唯為顯一理。教乎一人。故譬喻品云。諸有所說。皆為無上菩提。悉為化菩薩故。今當復以譬喻更明此義。更明此義者。更明唯有一理。唯教一人。故知若法若譬若語若默諸有所作為明一乘。法華既爾。此經亦然問。若爾。一教便足。何煩兩經。答。般若一法。遂有五時。一乘無二。何妨兩說。又雖復至道唯一。轉勢說法。故有多門。如將適病人。回變食味。又廣略有無互現。此經略說。法華廣明。此有二死五住之言。則法華無也。彼有三會及種種權實。則此教無也。余有無事多。不可具敘。若約緣不同者。法華為回小入大人說。故涌出品云。除前修習學小乘者。如是等人我今亦令得聞是經入于佛慧。即明證也。此經為直往菩薩說。阿逾阇國。謂無生國。此國常說無生。常有學大乘人習無生觀。故為之直說一乘使成佛也。問。若爾。但應說一乘法。何故文中復辨三乘。答。為一乘人令識權實。識權則無退路。解實直進不回。又識權即能化他。解實則成自行。又此為會三故辨三。非為

【現代漢語翻譯】現代漢語譯本：二乘和一乘的同與異。《勝鬘經》雖然有十五章，但總的宗旨是以一乘為根本。為什麼這樣說呢？有兩個原因。第一，凡是想要了解經的宗旨，應該觀察經的題目。如果展開來說，有十五章；如果總結起來，就歸於一乘。所以用一乘作為經的宗旨。第二，如《法華經》所說，三世諸佛略說有五乘，廣說則有八萬法藏。雖然有廣略不同，但意思只是爲了闡明一個道理，教化一個人。所以《譬喻品》說，諸佛所有說法，都是爲了無上菩提，都是爲了教化菩薩。現在應當再用譬喻來更清楚地說明這個道理。『更清楚地說明這個道理』，就是更清楚地說明只有一乘的道理，只教化一個人。所以要知道，無論是法、譬喻、言語還是沉默，所有作為都是爲了闡明一乘。《法華經》既然如此，這部經也是這樣。問：如果這樣，一個教法就足夠了，為什麼還要兩部經呢？答：般若這一法，尚且有五時之說；一乘沒有第二種，為什麼不能有兩部經的說法呢？而且，雖然至道只有一個，但爲了適應不同情況而說法，所以有很多門徑。就像要給病人調理身體，要變換食物的味道。而且，廣略、有無互相顯現。這部經是略說，而《法華經》是廣明。這部經有『二死』（分段生死和變易生死）和『五住』（五住地煩惱）的說法，而《法華經》沒有。而《法華經》有三會（靈山法會、多寶塔會、虛空會）以及種種權巧和真實之說，這部經則沒有。其餘的有無之處很多，不能一一敘述。如果從因緣不同來說，《法華經》是為回小向大的人說的，所以《涌出品》說，『除了先前修習小乘的人，像這樣的人我現在也讓他們聽聞這部經，進入佛的智慧』，這就是明顯的證據。這部經是為直接趨向大乘的菩薩說的。阿逾阇國（Ayodhya，指無生國），這個國家常說無生，常有學習大乘的人修習無生觀，所以為他們直接說一乘法，使他們成就佛果。問：如果這樣，只應該說一乘法，為什麼經文中又分辨三乘呢？答：爲了讓一乘人認識權巧和真實。認識權巧就不會退轉，瞭解真實就能直接前進不退回。而且，認識權巧就能教化他人，瞭解真實就能成就自己的修行。而且，這部經是爲了會歸三乘才分辨三乘，不是爲了...

【English Translation】 English version: The similarities and differences between the Two Vehicles and the One Vehicle. Although this Sutra of Queen Srimala has fifteen chapters, its overall purpose is to take the One Vehicle as its foundation. Why is this so? There are two reasons. First, anyone who wants to understand the purpose of a sutra should observe the title of the sutra. If expanded, there are fifteen chapters; if summarized, it returns to the One Vehicle. Therefore, the One Vehicle is used as the purpose of the sutra. Second, as the Lotus Sutra says, the Buddhas of the three worlds briefly explain the Five Vehicles, and extensively explain the eighty-four thousand Dharma teachings. Although there are differences in breadth and brevity, the meaning is only to clarify one principle and teach one person. Therefore, the 'Parable' chapter says that all the Buddha's teachings are for Anuttara-Samyak-Sambodhi (無上菩提, unsurpassed complete enlightenment), and are all for teaching Bodhisattvas. Now, I should use a parable again to explain this principle more clearly. 'To explain this principle more clearly' means to explain more clearly that there is only the principle of the One Vehicle, and only one person is taught. Therefore, it should be known that whether it is Dharma, parable, speech, or silence, all actions are for clarifying the One Vehicle. Since the Lotus Sutra is like this, this sutra is also like this. Question: If this is the case, one teaching is enough, why are there two sutras? Answer: The Dharma of Prajna (般若, wisdom) still has the theory of the Five Periods; the One Vehicle has no second, why can't there be two sutras? Moreover, although the ultimate path is only one, there are many paths for teaching according to different situations. It's like adjusting the diet for a sick person, changing the taste of the food. Moreover, breadth and brevity, existence and non-existence, appear mutually. This sutra is a brief explanation, while the Lotus Sutra is a broad explanation. This sutra has the saying of 'Two Deaths' (分段生死 and 變易生死, Segmented Death and Variable Death) and 'Five Abodes' (五住, Five Dwellings), while the Lotus Sutra does not. And the Lotus Sutra has the Three Assemblies (靈山法會, 多寶塔會, 虛空會, Eagle Peak Assembly, Treasure Stupa Assembly, Space Assembly) and various expedient and real teachings, which this sutra does not have. There are many other differences in existence and non-existence, which cannot be described one by one. If we talk about the difference in conditions, the Lotus Sutra is for those who turn from the Small Vehicle to the Great Vehicle, so the 'Emerging from the Earth' chapter says, 'Except for those who have previously practiced the Small Vehicle, I will now also let such people hear this sutra and enter the wisdom of the Buddha', which is clear evidence. This sutra is for Bodhisattvas who directly tend to the Great Vehicle. Ayodhya (阿逾阇國, 無生國, the country of no birth), this country often speaks of no birth, and there are often people who study the Great Vehicle and practice the contemplation of no birth, so the One Vehicle Dharma is directly spoken for them, so that they can achieve Buddhahood. Question: If this is the case, only the One Vehicle Dharma should be spoken, why does the sutra distinguish the Three Vehicles? Answer: In order to let the people of the One Vehicle recognize the expedient and the real. Recognizing the expedient will not regress, and understanding the real can directly advance without turning back. Moreover, recognizing the expedient can transform others, and understanding the real can accomplish one's own practice. Moreover, this sutra distinguishes the Three Vehicles in order to converge the Three Vehicles, not for...

三緣而說三也。第二同異門者。人言此經亦以一乘為宗。于境智二門。乘義是境。例如法華會三歸一。三一是二智之境。今明會五歸一。一是實智之境。今謂義不全爾。若三一是所觀之義。則名為境。即能照之智亦是乘。故下文云一乘即菩提。菩提即智也。大乘通境智。有人言于因果二門。乘義是因。因能趣果。今謂義不全爾乘具因果及非因果。如下會二乘歸一乘。即以因果義為乘。若以三乘四智為乘。即從因趣果義。縱任自在。嬉戲快樂。此是自運名乘。佛自住大乘。還以此法度他。即以運他名乘。此則因果俱運。則因果俱乘。非因非果乘者。非因非果。言忘慮絕。故名大乘。文殊十禮經云。諸佛虛空相。虛空亦無相。離諸因果故。敬禮無所觀。問。非因非果云何名運答。體悟非因果。令人出四句超百非。故是真運。故以非因非果是乘體。因果是用。江南瑤法師云。此經以三義為宗。論解惑所繫。辨明八諦。諦則如解之所解。如惑之所惑也。次辨解惑之本。故明自性清凈本無染。后則會二歸一乘。此言三義者。以聖諦為解惑之境。即是一義。自性清凈是解惑之本。是其二義。一乘明滅惑修行得成極果。是其三義。古人雖不見乘三義。而初一是乘境。次一是乘性。后一是乘得。今亦不同此說。若取三義。乘性乘境乘得

。此三攝乘義盡。古人不見論明此三義。所以不說之。今明此經有十五章。悉得是經名。並得是乘體。但案題為宗。故以一乘為正也。

次辨教差別門有二。一明立教意。次明教門不同。論云。泥洹是真法寶。眾生藉種種門入。門雖不同。大明二種。一藉事以受悟。如香積佛土。以香為佛事。二因無言以登聖。如寂漠世界。外無示說。內無識慮。三因方言以改凡。如娑婆國土。隨物而現形。適機而演教。教雖萬差。考其大宗。同是無名相中強名相說。欲令眾生因言以悟無言也。但取相之徒。聞至理無言。教有于言。無言之理不得有言。有言之教不可無言。是則理教永分。生乎二見。大品云。諸有二者無道無果。涅槃云。明與無明愚者謂二。故下章云。堅執妄說違背正教。名為外道腐敗種子。是故不應起理教二見。今所明者。所詮之理絕言。詮理之言常絕。故言滿十方不吐一名字。如天女之詰身子。汝乃知解脫無言。而未悟言即解脫。既云言即解脫。亦應解脫即言。言即解脫。雖言無言。解脫即言。雖無言而言。言而無言。非定有言。無言而言。非定無言。故非言非無言。亦非理非教。名心無所依。乃識理教意也。如法華云。我以無數方便引導眾生令離諸著。像法決疑經云。我從初出世乃至涅槃。不說一字不度一

【現代漢語翻譯】現代漢語譯本：這三種攝受的意義已經完備。古人沒有見到論述中闡明這三種意義，所以沒有說明。現在說明這部經有十五章，都符合這部經的名稱，並且體現了一乘的本體。但根據題目的意思，以一乘為根本宗旨。

其次辨別教義差別，分為兩個方面。一是說明立教的意圖，二是說明教門的不同。論中說：『涅槃（Nirvana，寂滅）是真正的法寶，眾生憑藉各種不同的門徑進入。』門徑雖然不同，但大致可以分為兩種：一是憑藉事相來接受領悟，例如香積佛土（Xiangji Buddha Land），以香為佛事；二是因無言而登上聖位，例如寂寞世界，外在沒有開示說法，內在沒有識別思慮；三是因方言來改變凡俗，例如娑婆國土（Saha World），隨著事物而顯現形體，適應時機而演說教法。教法雖然千差萬別，考察其根本宗旨，都是在沒有名相之中勉強建立名相來說明，想要讓眾生通過言語來領悟無言的真理。但是執著於事相的人，聽到至高的真理是無言的，認為教法是有言的，無言的真理不能有言，有言的教法不能無言，這樣理和教就永遠分離，產生了二元對立的見解。《大品般若經》（Mahaprajnaparamita Sutra）說：『凡是有二元對立的，就沒有道，也沒有果。』《涅槃經》（Nirvana Sutra）說：『明與無明，愚蠢的人認為是二。』所以下一章說：『堅決執著虛妄的說法，違背正確的教法，名為外道腐敗的種子。』因此不應該產生理和教的二元對立的見解。現在所闡明的是，所詮釋的真理超越言語，詮釋真理的言語也常常是超越的，所以言語充滿十方，卻不吐出一個名字。就像天女詰問舍利弗（Sariputra）一樣，『你乃是知曉解脫是無言的，而沒有領悟到言語就是解脫。』既然說言語就是解脫，也應該說解脫就是言語。言語就是解脫，雖然有言也是無言；解脫就是言語，雖然無言也是有言。有言而無言，不是一定有言；無言而有言，不是一定無言。所以非言非無言，也非理非教，名為心無所依，才能認識理和教的真意。』如《法華經》（Lotus Sutra）說：『我以無數方便引導眾生，令離諸著。』《像法決疑經》（Sutra on Resolving Doubts in the Dharma-Ending Age）說：『我從最初出世乃至涅槃，不說一字，不度一人。』

【English Translation】 English version: The meaning of these three means of gathering is complete. The ancients did not see these three meanings clarified in the treatises, so they did not explain them. Now it is explained that this sutra has fifteen chapters, all of which correspond to the name of this sutra and embody the essence of the One Vehicle (Ekayana). However, according to the meaning of the title, the One Vehicle is taken as the fundamental principle.

Next, distinguishing the differences in teachings is divided into two aspects. The first is to explain the intention of establishing the teachings, and the second is to explain the differences in the teaching methods. The treatise says: 'Nirvana (extinction) is the true Dharma treasure, and sentient beings enter through various different paths.' Although the paths are different, they can be roughly divided into two types: one is to receive enlightenment through phenomena, such as the Land of Fragrant Accumulation Buddha (Xiangji Buddha Land), which uses incense as Buddhist practice; the other is to ascend to sainthood through non-speech, such as the Silent World, where there is no external teaching and no internal recognition or thought; the third is to change the mundane through local languages, such as the Saha World (Saha World), which manifests forms according to things and expounds teachings according to opportunities. Although the teachings are myriad and different, examining their fundamental principles, they are all forcibly establishing names and forms within the absence of names and forms to explain, wanting to allow sentient beings to realize the truth of non-speech through language. However, those who are attached to phenomena, upon hearing that the supreme truth is non-speech, believe that the teachings are speech, that the non-speech truth cannot have speech, and that the speech teachings cannot be without speech. In this way, reason and teaching are forever separated, and dualistic views arise. The Mahaprajnaparamita Sutra says: 'Whoever has duality has neither the path nor the fruit.' The Nirvana Sutra says: 'Brightness and ignorance are considered two by the foolish.' Therefore, the next chapter says: 'Firmly adhering to false teachings, violating the correct Dharma, is called the seed of corruption of external paths.' Therefore, one should not generate dualistic views of reason and teaching. What is now being clarified is that the truth being explained transcends language, and the language explaining the truth is also often transcendent, so language fills the ten directions but does not utter a single name. Just like the heavenly woman questioning Sariputra (Sariputra), 'You know that liberation is non-speech, but you have not realized that speech is liberation.' Since it is said that speech is liberation, it should also be said that liberation is speech. Speech is liberation, although there is speech, it is also non-speech; liberation is speech, although there is no speech, there is also speech. Speech and non-speech are not necessarily speech; non-speech and speech are not necessarily non-speech. Therefore, neither speech nor non-speech, neither reason nor teaching, is called the mind without reliance, and only then can one recognize the true meaning of reason and teaching.' As the Lotus Sutra says: 'I guide sentient beings with countless expedient means, causing them to be free from all attachments.' The Sutra on Resolving Doubts in the Dharma-Ending Age says: 'From my initial appearance in the world until Nirvana, I have not spoken a word, nor have I saved a single person.'

人。大集經云。菩薩了一切法門疾得菩提。所謂一切法心無所著。肇法師云。其為論也。言而無當。破而不執。儻然靡據。事不失真。蕭焉無寄。理自玄會。家師朗和上。每登高座。誨彼門人。常云。言以不住為端。心以無得為主。故深經高匠。啟悟群生。令心無所著。所以然者。以著是累根。眾苦之本以執著故。三世諸佛敷經演論。皆令眾生心無所著。所以令無著者。著者是累根。眾苦之本。以執著故。起決定分別。定分別故。則生煩惱。煩惱因緣。即便起業。業因緣故。則受生老病死之苦。有所得人未學佛法。從無始來任運於法而起著心。今聞佛法更復起著。是爲著上而復生著。著心堅固。苦根轉深。無由解脫。欲令弘經利人。及行道自行。勿起著心。此敘說教之大意也。次明教門不同。南土人云。教有三種。一頓教。二漸教。三無方不定教。頓教。謂華嚴之流。漸教。從趣鹿苑乃至涅槃。五時次第。目之為漸。三無方之教。出前二種之外。即勝鬘尊經是也。故此經過大品。包法華。與涅槃齊極。雖以一乘為體。而顯言常住。故得與涅槃理同。雖說一體三歸。而以一乘為致故包法華之說。既義適兩教。故屬無方。又是別應于機。非雙林之說。故異涅槃。立三教者云。楞伽法鼓及以此經。並屬無方之教。但法鼓居此

經之前。何以知之。法鼓在舍衛城為波斯匿王說。王于佛所。始得大乘之信。方遣書報女。乃有今說。故知法鼓居此經之前。楞伽經第四卷云。我以神力建立。令勝鬘及二智滿足諸菩薩等。宣說如來藏及識藏。亦文云。勝鬘夫人承佛威神力說如來境界。以此故知楞伽在此經后也。在南海楞伽山頂。為海中住大菩薩。明八識二死五住一乘無相常住如來藏等。法鼓對大迦葉說。明如來常住真我之性。又明化城窮子等譬。事似法華。佛因波斯匿王擊鼓吹唄來佛所。因為說法鼓。在此經前後義實如之。三教五時非今所用。北土彰於五時。立四宗教。謂因緣假名不真及真。如是等義。法華疏內具論得失。從菩提留支度后至於即世。大分佛教為半滿兩宗。亦云聲聞菩薩二藏。然此既有經論誠文。不可排斥。但眾生聞於二藏。則起大小二心。然須知至道未曾小大。赴大緣故而強名為大。隨順小緣故假名為小。欲令因此大小。了悟至理非大非小。然既不住于兩是。豈可心存於二非。識此大宗。則三藏無失。問。為大小人說二藏者何等是大小人耶。答。菩薩有二。一直往菩薩。二回小入大。為此二人說菩薩藏。為直往人說。亦得名之為頓。以不從小入于大故。為回小人說。目之為漸。以其從小入于大故。此之頓漸如法華說。是諸眾生始見

【現代漢語翻譯】現代漢語譯本經之前。何以知之。『法鼓』（經名）在舍衛城為波斯匿王（Prasenajit）說。波斯匿王于佛所，始得大乘之信，方遣書報女，乃有今說。故知『法鼓』居此經之前。《楞伽經》第四卷云：『我以神力建立，令勝鬘（Śrīmālā）及二智滿足諸菩薩等，宣說如來藏及識藏。』亦文云：『勝鬘夫人承佛威神力說如來境界。』以此故知《楞伽經》在此經后也。在南海楞伽山頂，為海中住大菩薩，明八識、二死、五住、一乘、無相常住如來藏等。《法鼓》對大迦葉（Mahākāśyapa）說，明如來常住真我之性。又明化城、窮子等譬，事似《法華》。佛因波斯匿王擊鼓吹唄來佛所，因為說法鼓。在此經前後義實如之。三教五時非今所用。北土彰於五時，立四宗教，謂因緣、假名、不真及真。如是等義，《法華疏》內具論得失。從菩提留支（Bodhiruci）度后至於即世，大分佛教為半滿兩宗，亦云聲聞菩薩二藏。然此既有經論誠文，不可排斥。但眾生聞於二藏，則起大小二心。然須知至道未曾小大，赴大緣故而強名為大，隨順小緣故假名為小。欲令因此大小，了悟至理非大非小。然既不住于兩是，豈可心存於二非。識此大宗，則三藏無失。問：為大小人說二藏者何等是大小人耶？答：菩薩有二。一直往菩薩，二回小入大。為此二人說菩薩藏。為直往人說，亦得名之為頓，以不從小入于大故。為回小人說，目之為漸，以其從小入于大故。此之頓漸如《法華》說。是諸眾生始見

【English Translation】 English version Before this sutra. How do we know this? The 『Dharma Drum Sutra』 (Fa Gu, name of a sutra) was spoken in Śrāvastī for King Prasenajit (波斯匿王). King Prasenajit, at the Buddha's place, first gained faith in the Mahayana, and then sent a letter to his daughter, which led to the present discourse. Therefore, we know that the 『Dharma Drum Sutra』 precedes this sutra. The fourth volume of the 『Laṅkāvatāra Sūtra』 (楞伽經) says: 『I establish with divine power, causing Śrīmālā (勝鬘) and other bodhisattvas who are satisfied with two kinds of wisdom to proclaim the Tathāgatagarbha and the Ālayavijñāna.』 The text also says: 『Lady Śrīmālā, relying on the Buddha's majestic power, speaks of the realm of the Tathāgata.』 Because of this, we know that the 『Laṅkāvatāra Sūtra』 is after this sutra. It is on the summit of Mount Laṅkā in the Southern Sea, for the great bodhisattvas dwelling in the sea, explaining the eight consciousnesses, two deaths, five abodes, the One Vehicle, the non-form, the eternally abiding Tathāgatagarbha, etc. The 『Dharma Drum Sutra』 was spoken to Mahākāśyapa (大迦葉), explaining the eternally abiding true self-nature of the Tathāgata. It also explains the parables of the phantom city and the poor son, which are similar to the 『Lotus Sutra』 (法華). The Buddha, because King Prasenajit beat the drum and played music to come to the Buddha's place, spoke the Dharma Drum Sutra. The meaning of this sutra being before or after is indeed like this. The Three Teachings and Five Periods are not used now. The Northern Lands emphasize the Five Periods and establish Four Schools, namely, causality, provisional name, non-truth, and truth. Such meanings are fully discussed in the commentary on the 『Lotus Sutra』 regarding gains and losses. From the time after Bodhiruci's (菩提留支) translation until his passing, Buddhism was broadly divided into two schools: partial and complete, also called the two treasuries of Śrāvakas and Bodhisattvas. Since there are authentic texts in the sutras and treatises, they cannot be rejected. However, when sentient beings hear of the two treasuries, they give rise to two minds: small and large. But one must know that the ultimate path has never been small or large. Because it accords with great causes, it is forcibly called great; because it accords with small causes, it is provisionally called small. The intention is to use this smallness and greatness to realize that the ultimate truth is neither great nor small. Since one does not abide in both 『is,』 how can one harbor 『is not』 in the mind? Understanding this great principle, the Three Treasuries are without fault. Question: For whom are the two treasuries spoken, for great or small people? Answer: There are two types of bodhisattvas: those who go directly and those who turn from small to great. The Bodhisattva Treasury is spoken for these two types of people. Speaking for those who go directly is also called sudden, because they do not go from small to great. Speaking for those who turn from small to great is called gradual, because they go from small to great. This suddenness and gradualness is as described in the 『Lotus Sutra.』 These sentient beings initially see

我身聞我所說。即便信受入如來慧。此直往頓也。除前修習學小乘者。如是之人我今亦令得聞是經入于佛慧。即回小漸也。說聲聞藏亦為二人。一本乘聲聞。二退大取小。為此二人說聲聞藏。今此經。二藏之中菩薩藏攝。二菩薩中直往所收。以彼七歲已上。未曾入小。頓聞大乘。是故名為直往人也。問。大小二乘俱有三藏。此經於三藏中何藏所收攝。答。題既云經。經者謂修多羅。修多羅藏攝。問。何故非餘二藏所收。答。修多羅通。又為三藏之本通詮一切者。名修多羅本教。局詮戒行。名曰毗尼。重辨前二者。名阿毗曇。故婆沙云。種種雜說。名修多羅。廣說戒律。名曰毗尼。說總相別相。名阿毗曇。涅槃經云。此是契經甚深之義。此是戒律輕重之相。此是毗曇分別法句。故知此三。約能詮之教有其本末。約所詮有通局不同。是故此經初藏所攝。

次明經分齊門。若依天竺。二種不同。龍樹釋般若不開章門。天親解涅槃預科分齊。震旦諸師亦有二說。如什肇注凈名不開于文。融朗解法華有其章段。今謂開與不開。可適時而用。又佛意在悟道但令得悟。則隨時用之。攝大乘論云。教無定相。以利益為定。但使得益。則稱會佛心。中論云。諸法無決定相。諸法無量方便。眾生根性亦復無遍。故隨機用之。勿生執著

【現代漢語翻譯】現代漢語譯本：我親身聽聞並宣說，即使是信受並直接進入如來智慧的人，這也是直往頓悟之法（指直接頓悟成佛）。除了先前修習小乘的人，對於這些人，我現在也讓他們聽聞此經，進入佛的智慧，這就是迴轉小乘，漸悟大乘之法。宣說聲聞藏（指小乘經典）也是爲了兩種人：一是本乘聲聞（指本來就是修習聲聞乘的人），二是退大取小（指從大乘退轉修習小乘的人）。為這兩種人宣說聲聞藏。現在這部經，在二藏（指菩薩藏和聲聞藏）之中，屬於菩薩藏所攝。在二菩薩（指直往菩薩和回小向大菩薩）之中，為直往菩薩所攝。因為他們七歲以上，未曾入小乘，直接聽聞大乘，所以稱為直往之人。問：大小二乘都有三藏（經、律、論），此經在三藏中屬於哪一藏所攝？答：題目既然稱為『經』，經就是修多羅（Sutra，佛經），屬於修多羅藏所攝。問：為什麼不是其餘二藏所攝？答：修多羅通達，又是三藏的根本，普遍詮釋一切，稱為修多羅本教。侷限於詮釋戒律行為，稱為毗尼（Vinaya，戒律）。重新辨別前兩者，稱為阿毗曇（Abhidhamma，論）。所以《婆沙論》說：『種種雜說，名為修多羅；廣說戒律，名為毗尼；說總相別相，名為阿毗曇。』《涅槃經》說：『這是契經甚深之義，這是戒律輕重之相，這是毗曇分別法句。』所以知道這三藏，從能詮釋的教法來說，有其根本和末端；從所詮釋的內容來說，有通達和侷限的不同。因此這部經屬於初藏（修多羅藏）所攝。其次說明經的分齊門（指經文的段落劃分）。如果按照天竺（印度）的傳統，有兩種不同的做法。龍樹（Nagarjuna）解釋《般若經》不分章節，天親（Vasubandhu）解釋《涅槃經》預先劃分科段。震旦（中國）的諸位法師也有兩種說法。如鳩摩羅什（Kumarajiva）和僧肇（Sengzhao）註釋《維摩詰經》不劃分文段，僧融（Sengrong）和慧朗（Huilang）解釋《法華經》有章節段落。我認為劃分與不劃分，可以根據情況而定。而且佛的本意在於使人悟道，只要能夠悟道，就可以隨時採用不同的方法。攝大乘論（Mahāyānasaṃgraha）說：『教法沒有固定的形式，以利益眾生為準則。』只要能夠使眾生受益，就符合佛的心意。《中論》（Madhyamaka-karika）說：『諸法沒有決定的相狀，諸法有無量的方便，眾生的根性也不盡相同。』所以要隨機應變，不要產生執著。

【English Translation】 English version: I have personally heard and spoken, even those who believe and directly enter the wisdom of Tathagata (如來，Tathagata, Thus Come One), this is the direct and sudden path (referring to direct and sudden enlightenment to Buddhahood). Except for those who previously practiced the Hinayana (小乘，Hinayana, Lesser Vehicle), for these people, I now also let them hear this Sutra and enter the wisdom of the Buddha, which is to turn from the Hinayana and gradually enlighten to the Mahayana (大乘，Mahayana, Great Vehicle). Preaching the Sravaka Pitaka (聲聞藏，Sravaka Pitaka, Collection of Hearers, referring to the Hinayana scriptures) is also for two types of people: one is the Sravaka (聲聞，Sravaka, Hearer) of this vehicle (referring to those who originally practiced the Sravaka Vehicle), and the other is those who retreat from the Mahayana and take the Hinayana. The Sravaka Pitaka is preached for these two types of people. Now this Sutra, among the two Pitakas (藏，Pitakas, Baskets, referring to the Bodhisattva Pitaka and the Sravaka Pitaka), belongs to the Bodhisattva Pitaka. Among the two Bodhisattvas (直往菩薩 and 回小向大菩薩, direct Bodhisattvas and those who turn from Hinayana to Mahayana), it is collected by the direct Bodhisattvas. Because they are over seven years old and have never entered the Hinayana, they directly hear the Mahayana, so they are called direct people. Question: Both the Hinayana and Mahayana have three Pitakas (經、律、論, Sutra, Vinaya, Abhidhamma), which Pitaka does this Sutra belong to among the three Pitakas? Answer: Since the title is called 'Sutra' (經，Sutra, scripture), Sutra is Sutra (修多羅，Sutra), which belongs to the Sutra Pitaka. Question: Why is it not collected by the other two Pitakas? Answer: Sutra is comprehensive and is the root of the three Pitakas, universally explaining everything, called the Sutra fundamental teaching. Limited to explaining precepts and behaviors, it is called Vinaya (毗尼，Vinaya, discipline). Re-distinguishing the previous two is called Abhidhamma (阿毗曇，Abhidhamma, doctrine). Therefore, the Vibhasa (婆沙，Vibhasa) says: 'Various miscellaneous sayings are called Sutra; broadly speaking of precepts and rules is called Vinaya; speaking of general and specific aspects is called Abhidhamma.' The Nirvana Sutra (涅槃經，Nirvana Sutra) says: 'This is the profound meaning of the Sutra, this is the aspect of the lightness and heaviness of the precepts, this is the Abhidhamma distinguishing the Dharma phrases.' Therefore, knowing these three Pitakas, from the teachings that can be explained, there are their roots and ends; from the content that is explained, there are differences in comprehensiveness and limitation. Therefore, this Sutra belongs to the initial Pitaka (Sutra Pitaka). Secondly, explain the division of the Sutra (分齊門, divisions of the Sutra). According to the tradition of Tianzhu (天竺，India), there are two different practices. Nagarjuna (龍樹，Nagarjuna) explains the Prajna Sutra (般若經，Prajna Sutra) without dividing chapters, Vasubandhu (天親，Vasubandhu) explains the Nirvana Sutra by pre-dividing sections. The masters of Zhendan (震旦，China) also have two sayings. For example, Kumarajiva (鳩摩羅什，Kumarajiva) and Sengzhao (僧肇，Sengzhao) annotate the Vimalakirti Sutra (維摩詰經，Vimalakirti Sutra) without dividing the text, Sengrong (僧融，Sengrong) and Huilang (慧朗，Huilang) explain the Lotus Sutra (法華經，Lotus Sutra) with chapters and sections. I think that dividing or not dividing can be used according to the situation. Moreover, the Buddha's intention is to enlighten people, as long as they can be enlightened, different methods can be used at any time. The Mahāyānasaṃgraha (攝大乘論，Mahāyānasaṃgraha) says: 'The teachings have no fixed form, and benefiting sentient beings is the criterion.' As long as sentient beings can benefit, it is in accordance with the Buddha's mind. The Madhyamaka-karika (中論，Madhyamaka-karika) says: 'All dharmas have no definite characteristics, all dharmas have infinite means, and the nature of sentient beings is also different.' Therefore, one should be flexible and not be attached.

也。但末代相承多開章門。以其章門示經起盡。識義類不同。今略明三說。一分為七分。二開為二章。三開為三段。言七分者。第一初五句。結集緣起幽宗分。第二信法未久已下。壽量所解接化分。第三而說偈言已下。方便顯德起信分。第四說調伏大愿已下。契理之行修成分。第五初觀聖諦已下。明行所契理非作分。第六勝鬘夫人已下。真子勝鬘必堪紹繼聖蹤分。第七祇洹已下。付囑流通奉行分。有人言。此經二處二會。言二處者。一舍衛處。二逾阇處。舍衛處。謂出家人處。逾阇在家人處。又舍衛是佛住處。逾阇是菩薩住處。又舍衛是他業所起處。謂須達為佛造也。逾阇是自業所感處。約此二處說法。即成二會。一一會中各有三分。從初乃至哩念請佛為序分。十五章經以為正宗。佛去已后勝鬘及王宣通此法。謂流通分。第二會三分者。爾時世尊入祇桓林名為序分。爾時世尊告天帝已下。廣說是經明正宗。說已告天帝已下。讚歎勸學付囑流通。古舊相傳多開三分。謂序正流通。從初至咸以清凈心。嘆佛實功德。名序分。從如來妙色已下十五章經。為正說分。從放勝光明以下。為流通分。所以明三者。聖人說法必有由致。故有序分。由致既彰。正宗宜開。故有正說。如來大悲無限。眾生無窮。非止益當時。復欲遠傳遐代

【現代漢語翻譯】現代漢語譯本：是的。但是後代相傳大多開設章節門類，用這些章節門類來顯示經文的起止，區分不同的意義類別。現在簡略說明三種說法：第一種分為七分，第二種分為二章，第三種分為三段。所說的七分是：第一部分是最初五句，是結集緣起幽深宗旨的部分；第二部分從『信法未久已下』開始，是關於壽量所理解的接引教化部分；第三部分從『而說偈言已下』開始，是方便顯揚功德，發起信仰的部分；第四部分從『說調伏大愿已下』開始，是契合真理的修行成就部分；第五部分從『初觀聖諦已下』開始，是闡明修行所契合的真理並非人為造作的部分；第六部分從『勝鬘夫人已下』開始，是真正的佛子勝鬘必定能夠繼承聖人足跡的部分；第七部分從『祇洹已下』開始，是付囑流通，奉行經文的部分。有人說，這部經有兩個處所，兩次集會。所說的兩個處所是：一是舍衛城（Śrāvastī，古印度城市名）處，二是逾阇（Ayodhyā，古印度城市名）處。舍衛城處是指出家人所在之處，逾阇處是在家人所在之處。而且舍衛城是佛陀居住的地方，逾阇是菩薩居住的地方。而且舍衛城是他人的功業所興起的地方，指的是須達（Sudatta，給孤獨長者）為佛陀建造的。逾阇是自身業力所感應的地方。根據這兩個處所說法，就形成了兩次集會。每一次集會中各有三分：從最初到哩念（Līlānanda，人名）請佛，作為序分；十五章經文作為正宗分；佛陀離開之後，勝鬘夫人（Śrīmālādevī）和國王宣揚流通此法，作為流通分。第二次集會的三分是：這時世尊進入祇桓林（Jetavana，祇樹給孤獨園）名為序分；這時世尊告訴天帝（Devendra）以下，廣泛宣說是經，闡明正宗；說完之後告訴天帝以下，讚歎勸學，付囑流通。古老的傳承大多開設三分，即序分、正宗分、流通分。從最初到『咸以清凈心』，讚歎佛陀真實的功德，名為序分；從『如來妙色已下』十五章經文，作為正說分；從『放勝光明以下』，作為流通分。闡明三分的原因是：聖人說法必定有其緣由，所以有序分；緣由既然彰顯，正宗就應該展開，所以有正說；如來的大悲無限，眾生無窮，不只是利益當時，還希望能夠遠傳到未來的時代。

【English Translation】 English version: Yes. However, later generations mostly established chapter divisions to indicate the beginning and end of the scripture and to distinguish different categories of meaning. Now, I will briefly explain three interpretations: The first divides it into seven parts, the second into two chapters, and the third into three sections. The seven parts are: The first part is the initial five lines, which is the section on the profound purpose of the compilation's origin; the second part, starting from 'Having believed in the Dharma for not long,' is the section on guiding and transforming based on the understanding of the Buddha's lifespan; the third part, starting from 'And speaking in verse,' is the section on skillfully revealing virtues and arousing faith; the fourth part, starting from 'Speaking of the great vows of taming,' is the section on the accomplishment of practice that aligns with the truth; the fifth part, starting from 'Initially observing the noble truths,' is the section clarifying that the truth attained through practice is not artificially created; the sixth part, starting from 'Queen Śrīmālā,' is the section on how the true child, Queen Śrīmālā, will surely be able to inherit the footsteps of the saints; the seventh part, starting from 'Jetavana,' is the section on entrusting, circulating, and upholding the scripture. Some say that this sutra has two locations and two assemblies. The two locations are: one is Śrāvastī (ancient Indian city), and the other is Ayodhyā (ancient Indian city). Śrāvastī is the place where monks and nuns reside, and Ayodhyā is the place where laypeople reside. Moreover, Śrāvastī is where the Buddha dwells, and Ayodhyā is where the Bodhisattvas dwell. Furthermore, Śrāvastī is a place established by the merit of others, referring to Sudatta (Anāthapiṇḍika) building it for the Buddha. Ayodhyā is a place brought about by one's own karma. Based on these two locations, two assemblies are formed. Each assembly has three parts: from the beginning to Līlānanda (name of a person) requesting the Buddha, as the introductory section; the fifteen chapters of the sutra as the main section; after the Buddha's departure, Queen Śrīmālādevī and the king propagate and circulate this Dharma, as the concluding section. The three parts of the second assembly are: At that time, the World-Honored One entered the Jetavana (Jetavana Anathapindika's Park), which is called the introductory section; at that time, the World-Honored One told Devendra (name of a god) below, extensively explaining this sutra, clarifying the main section; after speaking, telling Devendra below, praising, encouraging learning, entrusting, and circulating. The ancient tradition mostly establishes three parts, namely the introductory section, the main section, and the concluding section. From the beginning to 'All with pure minds,' praising the Buddha's true merits, is called the introductory section; from 'The Buddha's wondrous form' below, the fifteen chapters of the sutra, as the main exposition section; from 'Emitting supreme light below,' as the concluding section. The reason for clarifying the three parts is: the saints' teachings must have a cause, so there is an introductory section; since the cause is revealed, the main teaching should be unfolded, so there is a main exposition; the Tathagata's great compassion is limitless, and sentient beings are infinite, not only benefiting the present but also hoping to transmit it far into future generations.

。故有流通分。又約時有初中后善。故開三分。又約法有體相用。故開三分。放光動地。表所說相。正說顯諸法體。流通明經有勢力。令聞者得利。故名為用。次約利有三。謂信解行。序分相。令未信者信。正說令已信者解流通嘆教勸持。令已解者行。此皆大判也。三章各二。序中二者。一傳經序。二說經序。正中二者。一正說經宗。二勸信護法流通二者。一勝鬘流通。二佛流通。初明二序。義有多門。一約人時有異。傳說不同。故立二序。人異者。所謂如來阿難。時異者。謂當時後代。如來自說益於當時。阿難結集在於後代。宗歸雖一。須立二序。但二序名不同。凡有四對。一從義以立名。謂通序。別序。眾經大同。故名通序。發起事別。稱為別序。二從時作名。謂經前序。經後序。別序謂經前序。通序謂經後序。三從人作名。即如來序。阿難序。如來說經。阿難傳經。四從義意作名。謂證信序。發起序。此皆大判也。言大判者。如是我聞。一向是傳經序。良以說經之前未有此言。既經之後方有。故一向屬傳經序。一時已下可具二義。若阿難后之所立。屬傳經序。當佛說時實有化主時處。屬說經序。若依論所釋。化主時處屬說經序。法華論云。城山最勝。表經亦勝。十地論言。此法勝故。在於初時及勝處說依此二論

【現代漢語翻譯】現代漢語譯本因此有了流通分。又從時間上來說，有初善、中善、后善，所以分為三分。又從法上來說，有體、相、用，所以分為三分。放光動地，表示所說之相。正說闡明諸法之體。流通說明經有勢力，使聽聞者得利，所以名為用。其次從利益上來說有三種，即信、解、行。序分之相，使未信者生信。正說使已信者理解，流通讚歎教義勸人奉持，使已理解者行動。這些都是大的綱領。三章各有兩部分。序分中兩部分：一是傳經序，二是說經序。正說中兩部分：一是正說經宗，二是勸信護法。流通分兩部分：一是《勝鬘經》流通，二是佛流通。首先說明二序。意義有很多方面。一是根據人、時不同，傳說不同，所以設立二序。人不同，指如來（Tathagata，佛的稱號）和阿難（Ananda，佛陀的十大弟子之一）。時不同，指當時和後代。如來自說有益於當時，阿難結集在於後代。宗旨歸宿雖然一致，必須設立二序。但二序名稱不同，凡有四對。一是從意義上立名，即通序和別序。眾經大同，所以名通序。發起之事有別，稱為別序。二是從時間上作名，即經前序和經後序。別序指經前序，通序指經後序。三是從人上作名，即如來序和阿難序。如來說經，阿難傳經。四是從意義上作名，即證信序和發起序。這些都是大的綱領。說「大判」的原因是，「如是我聞（Thus have I heard）」一向是傳經序。因為說經之前沒有這句話，經后才有，所以一向屬於傳經序。「一時（At one time）」以下可以兼具二義。如果是阿難後來所立，屬於傳經序。當佛說經時，確實有化主、時間、處所，屬於說經序。如果依照論的解釋，化主、時間、處所屬於說經序。《法華論》說，城、山最殊勝，表示經也殊勝。《十地論》說，此法殊勝，所以在最初時和殊勝處所說。依據這兩部論。

【English Translation】 English version Therefore, there is the concluding section (Distribution section). Furthermore, in terms of time, there is goodness at the beginning, middle, and end, hence the division into three parts. Moreover, in terms of the Dharma, there are essence, characteristics, and function, hence the division into three parts. Emitting light and shaking the earth represent the characteristics being spoken of. The main discourse elucidates the essence of all dharmas. The concluding section explains that the sutra has power, benefiting those who hear it, hence it is called function. Next, in terms of benefit, there are three aspects: faith, understanding, and practice. The introduction section's characteristics cause those who have not yet believed to develop faith. The main discourse enables those who have already believed to understand. The concluding section praises the teachings and encourages upholding them, enabling those who have already understood to practice. These are all major outlines. Each of the three chapters has two parts. In the introduction section, there are two parts: first, the transmission introduction; second, the discourse introduction. In the main discourse, there are two parts: first, the main discourse on the sutra's doctrine; second, encouragement to believe and protect the Dharma. In the concluding section, there are two parts: first, the Shrimala Sutra (Vimalakirti Sutra) distribution; second, the Buddha (Buddha, enlightened one) distribution. First, explaining the two introductions. There are many aspects to the meaning. One is that due to differences in people and time, the transmissions differ, hence the establishment of two introductions. The difference in people refers to the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) and Ananda (Ananda, one of the ten principal disciples of the Buddha). The difference in time refers to that time and later generations. The Tathagata's own discourse benefited that time, while Ananda's compilation was for later generations. Although the ultimate goal is the same, it is necessary to establish two introductions. However, the names of the two introductions are different, with four pairs in total. First, naming based on meaning, namely the general introduction and the specific introduction. The sutras are largely the same, hence the name general introduction. The initiating events are different, hence it is called the specific introduction. Second, naming based on time, namely the introduction before the sutra and the introduction after the sutra. The specific introduction refers to the introduction before the sutra, and the general introduction refers to the introduction after the sutra. Third, naming based on people, namely the Tathagata's introduction and Ananda's introduction. The Tathagata spoke the sutra, and Ananda transmitted the sutra. Fourth, naming based on meaning, namely the attestation introduction and the initiating introduction. These are all major outlines. The reason for saying 'major outlines' is that 'Thus have I heard' (Thus have I heard) is always the transmission introduction. Because this phrase did not exist before the sutra was spoken, but only after, it always belongs to the transmission introduction. 'At one time' (At one time) and below can have two meanings. If it was established by Ananda later, it belongs to the transmission introduction. When the Buddha spoke the sutra, there was indeed a transforming master, time, and place, belonging to the discourse introduction. If according to the commentary's explanation, the transforming master, time, and place belong to the discourse introduction. The Lotus Sutra Treatise says that the city and mountain are most excellent, indicating that the sutra is also excellent. The Ten Stages Treatise says that this Dharma is excellent, therefore it was spoken at the beginning and in an excellent place. Based on these two treatises.

。即以化主時處屬說經序。依智度論說時方人令生信故。屬傳經序。雖復不定。大判為言。如是等六事佛命令安故。總屬傳經序也。從時波斯匿王下。是發起序。釋此不定。有人言。從初至偈。名之為序。從偈已下即屬正宗。今所明者。如前所說。初至妙色身前名為序說也。今略以六門釋之。一明數門依江南諸師但明五事。以佛屬住處攝。次天親燈論。以明六事。第四是教主。若依三藏。凡有七事。開我聞為二。今以六為定也。二明立六意門。一為證信故立六。如龍樹云。說時方人令生信故。二簡內外。外經以阿漚二字為首。內教以六事在初。三分經論不同。弟子之論。歸敬三寶。如來之經。明乎六事。三有無門。當佛說時。實有六事謂有信心。及傳聞人。時節。教主。處所。同聞。而未立名字。此是體有文無。后之所立文體俱有。四具不具門。余經具足六事。金光明經略無同聞。此經亦無同聞之文。至后當說五前後門。溫室等經稱我聞如是。要前有傳法之人。方有所傳之法。二如是我聞。要有信心方得入于佛法。六因緣門。阿難四問答。第四問答故。有此六事也。如三世諸佛證。如三世諸佛說。故言如是。問。稱如便足。何須言是。答。為欲簡相似言。是者。是三世諸佛說。是三世諸佛證。故言是也。故古注云。說

得於理。文旨相扶為如。理說應解。徴信無昧為是。有人言。阿難遵佛所說之言。如於諸佛法說。理如理說。事如事說。因如因說。果如果說。如是一切如法之言。是當道理。故言如是也。良以乖法名之為非。故如法之言。得稱如是。有人言。如是者。謂指牒法辭。如經中說。如是等功德。如是菩薩等。今亦爾。如是所說教門。我皆得聞。故云如是我聞。亦是印述之辭。如是如是。誠如聖教。如是如是。如汝所說。今亦爾。印定佛法。使人生信。故言如是。有人言。依智度論意。如是者。是信義。要具三。一是所信之法。二明信心。三明信相。內心信可是法。口如是言。言是法稱合道理。故言如是。我聞者。古注云。明用表承宣。明其能虛已崇聽。祗納音旨也。有人言。阿難對彼未來眾生。陳已所說。故言我聞。問。阿難既是得理聖人。有何所以同凡說我。答云。阿難雖復說我。不同凡夫云何不同。說我有三。一者。凡夫見使未亡。見心說我。二者。學人見使雖除。慢使猶在。慢心說我。三無學人見慢已除。隨世流佈。宣說言我。然今阿難結集法時。身居無學。見慢已斷。隨世流佈宣說我聞。故不同凡也。問。無我是勝。真諦所收。有我既著。世諦所攝。何不從勝宣說無我。從劣說我。答。化我眾生。法須如是。若不

【現代漢語翻譯】現代漢語譯本符合道理。文句和旨意相互輔助，才可稱為『如』。道理的闡述應當符合理解。徵驗和信念沒有錯誤，才可稱為『是』。有人說，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）遵循佛陀所說的言語，如同在諸佛的教法中所說的那樣。道理如道理所說，事情如事情所說，原因如原因所說，結果如結果所說。像這樣一切符合佛法的言語，才是符合道理的。所以說『如是』。因為不符合佛法的就被稱為『非』，所以符合佛法的言語，才能被稱為『如是』。有人說，『如是』是指示和解釋佛法的詞語，如經中所說：『如是』等等功德，『如是』菩薩等等。現在也是這樣，『如是』所說的教法，我都聽聞了，所以說『如是我聞』。這也是印證和敘述的詞語，『如是如是』，確實如聖教所說，『如是如是』，如你所說。現在也是這樣，印證佛法，使人生起信心，所以說『如是』。有人說，依照《智度論》（Mahāprajñāpāramitāśāstra，佛教論書，解釋《大般若經》）的意義，『如是』是信的意思，需要具備三個條件：一是所相信的佛法，二是表明信心，三是表明信心的相狀。內心相信這是佛法，口中說『如是』，言語與佛法相稱，符合道理，所以說『如是』。『我聞』，古注說，表明作用在於承接和宣揚，表明能夠虛心崇敬地聽取，恭敬地接受音訊和旨意。有人說，阿難（Ananda）對未來的眾生，陳述自己所說的，所以說『我聞』。問：阿難（Ananda）既然是證得真理的聖人，為什麼和凡人一樣說『我』？回答說：阿難（Ananda）雖然說『我』，但和凡夫不同，不同在哪裡？說『我』有三種情況：一是凡夫的見惑（dṛṣṭi，錯誤的見解）沒有斷除，以見解之心說『我』；二是學人的見惑（dṛṣṭi）雖然斷除，但慢心（māna，傲慢）還在，以慢心說『我』；三是無學人（aśaikṣa，已證得阿羅漢果位的人）的見惑（dṛṣṭi）和慢心（māna）都已經斷除，隨順世俗的流佈，宣說『我』。然而現在阿難（Ananda）結集佛法的時候，身居無學（aśaikṣa）的果位，見惑（dṛṣṭi）和慢心（māna）都已經斷除，隨順世俗的流佈宣說『我聞』，所以和凡夫不同。問：無我是殊勝的，為真諦（paramārtha-satya，勝義諦）所攝。有我既然是執著，為世諦（saṃvṛti-satya，世俗諦）所攝。為什麼不從殊勝的角度宣說無我，而從低劣的角度說『我』？答：教化有我的眾生，佛法必須這樣。如果不現代漢語譯本現代漢語譯本現代漢語譯本

【English Translation】 English version It accords with reason. The text and its meaning support each other, and this is called 'Thus'. The explanation of the principle should be in accordance with understanding. Verification and belief without error are called 'So'. Some say that Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) followed the words spoken by the Buddha, as it is said in the teachings of all Buddhas. The principle is as the principle is spoken, the matter is as the matter is spoken, the cause is as the cause is spoken, and the result is as the result is spoken. Like this, all words that accord with the Dharma are in accordance with reason. Therefore, it is said 'Thus'. Because that which does not accord with the Dharma is called 'Not Thus', therefore, words that accord with the Dharma can be called 'Thus'. Some say that 'Thus' refers to words that indicate and explain the Dharma, as it is said in the scriptures: 'Thus' and so on merits, 'Thus' Bodhisattvas and so on. It is the same now, the teachings spoken of 'Thus', I have all heard, therefore it is said 'Thus I have heard'. This is also a word of confirmation and narration, 'Thus Thus', indeed as the holy teachings say, 'Thus Thus', as you say. It is the same now, confirming the Buddha's teachings, causing people to generate faith, therefore it is said 'Thus'. Some say that according to the meaning of the Mahāprajñāpāramitāśāstra (a Buddhist treatise explaining the Great Perfection of Wisdom Sutra), 'Thus' is the meaning of faith, requiring three conditions: first, the Dharma that is believed in; second, clarifying faith; and third, clarifying the appearance of faith. The mind believes that this is the Dharma, and the mouth says 'Thus', the words are in accordance with the Dharma and accord with reason, therefore it is said 'Thus'. 'I heard', ancient commentaries say, indicates the function of receiving and proclaiming, indicating the ability to humbly and respectfully listen, and reverently receive the message and meaning. Some say that Ananda (Ananda) stated what he had said to future beings, therefore he said 'I heard'. Question: Since Ananda (Ananda) is a sage who has attained the truth, why does he say 'I' like ordinary people? The answer is: Although Ananda (Ananda) says 'I', he is different from ordinary people, how is he different? There are three situations for saying 'I': first, ordinary people whose afflictions of wrong views (dṛṣṭi) have not been eliminated, say 'I' with a mind of wrong views; second, learners whose afflictions of wrong views (dṛṣṭi) have been eliminated, but whose pride (māna) is still present, say 'I' with a mind of pride; third, non-learners (aśaikṣa, those who have attained the Arhat fruit) whose afflictions of wrong views (dṛṣṭi) and pride (māna) have been eliminated, say 'I' in accordance with worldly conventions. However, now when Ananda (Ananda) is compiling the Dharma, he is in the state of a non-learner (aśaikṣa), his afflictions of wrong views (dṛṣṭi) and pride (māna) have been eliminated, and he says 'I heard' in accordance with worldly conventions, therefore he is different from ordinary people. Question: Non-self is superior, and is included in the ultimate truth (paramārtha-satya). Since having a self is attachment, and is included in the conventional truth (saṃvṛti-satya), why not proclaim non-self from the superior perspective, but say 'I' from the inferior perspective? Answer: To teach beings who have a self, the Dharma must be like this. If not

說我。何由可得標別彼此令人識。故知為別此彼令人識故。須說我也。乃至諸佛化我眾生。例皆同爾我有三種。一佛性是主是常。是故名我。二八自在作用故名我。三統御名我。若就阿難實得具有二我。今辨圓經。但用后我。問。三種阿難。持於三藏。出何經耶。答。出阇王懺悔經。如法華疏說。阿難有三種。一直阿難。翻為歡喜。持聲聞藏。二阿難跋陀。此云歡喜賢。持緣覺藏。三阿難伽羅。此云歡喜海。持菩薩藏。此是一人為三。亦是非三示三。又非三非一。能三能一。以其能三。故三人持三也。聞者。智度論云。耳根不壞聲在可聞處。意欲聞。情塵和合。故耳識生。隨耳識即生意識。能分別種種因緣得聞。地持亦云。聽所知言說。是名聞也。一時者。古注云。美不異時。不失機。感應冥符也。大明一義凡四種。一者人一。二者法一。三者時一。四者機一。言人一者。從始至末。並是如來一人說。無有餘人。故言人一。二者法一。阿難所領還是佛所說。無有異法。故言法一。三者時一。如來一時說。阿難一時領。故言時一。四者機一。眾生一時有感。如來一時有應。機感交接。故云一時。此一皆大判也。言大判者。初亦有勝鬘說義不同。得言人一。但始終印定成經。皆由於佛。故推功在佛。名為人一。亦不得定如

【現代漢語翻譯】現代漢語譯本：說『我』。如何才能區分彼此，使人能夠識別？正因為要區分彼此，使人能夠識別，所以需要說『我』。乃至諸佛化身於我等眾生，例子都相同，『我』有三種：一，佛性是主宰，是永恒的，因此名為『我』；二，具有八種自在的作用，故名『我』；三，統御一切，名為『我』。如果就阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）而言，實際上具備了后兩種『我』。現在辨析《圓覺經》，只用后一種『我』。問：三種阿難，分別執持三藏（Tripitaka，佛教經典的總稱），出自哪部經？答：出自《阇王懺悔經》。如《法華疏》所說，阿難有三種：一直阿難，翻譯為歡喜，執持聲聞藏（Śrāvakapiṭaka，小乘佛教經典）；二，阿難跋陀（Ananda-bhadra），此云歡喜賢，執持緣覺藏（Pratyekabuddha-piṭaka，為中乘經典）；三，阿難伽羅（Ananda-kara），此云歡喜海，執持菩薩藏（Bodhisattva-piṭaka，大乘佛教經典）。這是一人示現為三，也可以說不是三而示現為三，又可以說非三非一，能三能一。因為他能示現為三，所以三人分別執持三藏。『聞』的含義，《智度論》說：耳根沒有損壞，聲音在可以聽到的地方，意念想要聽，情塵和合，所以耳識產生。隨著耳識就產生意識，能夠分辨種種因緣而聽到。地持論也說：聽所知道的言說，這叫做『聞』。『一時』，古注說：美好不異於時，不失去時機，感應暗合。『大明』一義，凡有四種：一者，人一；二者，法一；三者，時一；四者，機一。說人一，是從始至終，都是如來一人所說，沒有其他人，所以說人一。二者，法一，阿難所領悟的還是佛所說的，沒有其他不同的法，所以說『法一』。三者，時一，如來一時說，阿難一時領悟，所以說『時一』。四者，機一，眾生一時有感應，如來一時有迴應，機感交接，所以說『一時』。這一『一』都是從大的方面來判斷。說『大判』，最初也有勝鬘（Śrīmālādevī，一位在家菩薩）說義不同，可以稱作『人一』，但始終印證確定成為經典，都歸功於佛，所以推功在佛，名為『人一』，也不能完全確定如此。

【English Translation】 English version: Speaking of 'I'. How can we distinguish between each other so that people can recognize? Precisely because we need to distinguish between each other so that people can recognize, we need to speak of 'I'. Even the Buddhas transforming into beings like me, the examples are the same. 'I' has three types: First, Buddha-nature is the master, is eternal, therefore it is called 'I'; second, having the function of eight freedoms, hence it is called 'I'; third, governing everything, it is called 'I'. If we consider Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory), he actually possesses the latter two types of 'I'. Now, analyzing the 'Surangama Sutra', only the latter 'I' is used. Question: From which sutra do the three Ananda's, each holding a Tripitaka (the complete collection of Buddhist texts), originate? Answer: It comes from the 'King Ajatashatru Repentance Sutra'. As the 'Lotus Sutra Commentary' says, there are three types of Ananda: First, Straight Ananda, translated as Joy, holds the Śrāvakapiṭaka (the collection of texts for the Hearers, representing the Hinayana tradition); second, Ananda-bhadra, which means Joyful Sage, holds the Pratyekabuddha-piṭaka (the collection of texts for Solitary Buddhas, representing the intermediate vehicle); third, Ananda-kara, which means Ocean of Joy, holds the Bodhisattva-piṭaka (the collection of texts for Bodhisattvas, representing the Mahayana tradition). This is one person manifesting as three, or it can be said that it is not three but manifests as three, or it can be said that it is neither three nor one, capable of being three and capable of being one. Because he can manifest as three, the three people each hold a Tripitaka. The meaning of 'hearing', the 'Mahaprajnaparamita Sastra' says: The ear faculty is not damaged, the sound is in a place where it can be heard, the mind wants to hear, the emotional dusts harmonize, so ear consciousness arises. Following ear consciousness, mind consciousness arises, able to distinguish various causes and conditions and hear. The Bodhisattvabhumi Sutra also says: Hearing the speech of what is known, this is called 'hearing'. 'At one time', ancient commentaries say: Beauty is not different from time, not losing the opportunity, the response is secretly in accord. The meaning of 'Great Illumination' has four types: First, one person; second, one Dharma; third, one time; fourth, one opportunity. Saying one person, from beginning to end, it is all spoken by the Tathagata (Buddha) alone, there is no other person, so it is called one person. Second, one Dharma, what Ananda understands is still what the Buddha said, there is no other different Dharma, so it is called 'one Dharma'. Third, one time, the Tathagata speaks at one time, Ananda understands at one time, so it is called 'one time'. Fourth, one opportunity, sentient beings have a response at one time, the Tathagata has a response at one time, the opportunity and response intersect, so it is called 'one time'. This 'one' is all judged from a large perspective. Saying 'Great Judgment', initially there was also Srimala (a lay Bodhisattva) speaking with different meanings, which can be called 'one person', but ultimately verifying and confirming it as a sutra, all credit goes to the Buddha, so the credit is attributed to the Buddha, called 'one person', but it cannot be completely determined as such.

來一時說阿難一時領。自有阿難初未得聞。後方得聞。今但始終皆是阿難從佛聞法故云一時耳。所言時者。攝論云時有三種。一平等。謂無沉浮顛倒。二和合。謂令聞正法能聞。三轉法輪時。正說正受。佛者。標其化主也。問。何故標佛耶。答。略明四義。一簡邪明正。阿難若從外道天魔邊聞。則不可信。以從一切智正師邊聞。故傳經可信。二簡師弟子。佛法五人說。今不從餘四人邊聞。唯從佛聞是故稱佛。三者為印定成經。雖有餘人所說。佛不印定。不得成經。今欲印定成經。是故標佛。四明教起所由由佛在舍衛。故勝鬘父母生信心。父母既信。書報勝鬘勝鬘請佛。故如來應之。由佛應故。勝鬘嘆佛。如是展轉有十五章經。皆由於佛佛為教本。是以標佛也。佛者。覺也。覺有兩義。一覺察二者覺悟。言覺察者。對煩惱障。煩惱侵害事等如賊。唯聖覺知不為其害。如人覺賦賊無能為。故名為覺。言覺悟者。對其智障無明昏侵事等如睡。聖慧獨朗。如曉得悟故名為覺所對無明有二。一性結無明迷覆性理對除彼迷。覺法實性。故名為覺。二事中無明。於事不了。對除彼迷。覺知一切善惡無記。故名為覺。故持地云。義饒益聚。非義饒益聚。非義非非義饒益聚平等開覺。故名為佛既能自覺。復能他覺。覺行窮滿。說之為佛。

【現代漢語翻譯】現代漢語譯本『來一時說阿難一時領』，是指有些是阿難最初沒有聽聞，後來才聽聞的。現在只是始終都是阿難從佛陀那裡聽聞佛法，所以說『一時』而已。所說的『時』，在《攝大乘論》中說有三種：一是平等，指沒有沉沒、浮起、顛倒；二是和合，指使聽聞正法的人能夠聽聞；三是轉法輪時，指正確宣說和正確領受。『佛』，是標明教化的主體。問：為什麼要標明『佛』呢？答：簡略說明四個意義：一是簡別邪說，表明正法。阿難如果是從外道天魔那裡聽聞，就不可信。因為是從一切智的正師那裡聽聞，所以傳經是可信的。二是簡別老師和弟子。佛法有五個人說，現在不是從其餘四個人那裡聽聞，唯獨是從佛陀那裡聽聞，所以稱『佛』。三是爲了印定成為經典。即使有其他人所說，佛陀不印定，就不能成為經典。現在想要印定成為經典，所以標明『佛』。四是說明教法產生的緣由。由於佛陀在舍衛城，所以勝鬘（Śrīmālā）的父母生起信心。父母既然相信，就寫信告訴勝鬘，勝鬘於是祈請佛陀，所以如來應允了她。由於佛陀應允，勝鬘讚歎佛陀。這樣輾轉有十五章經，都由於佛陀，佛陀是教法的根本，因此標明『佛』。『佛』，是覺悟的意思。覺悟有兩層含義：一是覺察，二是覺悟。所說的覺察，是針對煩惱障（Kleśāvaraṇa）而言。煩惱侵害事物等同於盜賊，只有聖者覺知，不被其所害。如同人覺察到盜賊就無能為力一樣，所以名為『覺』。所說的覺悟，是針對其智障（Jñeyāvaraṇa），無明昏昧侵擾事物等同於睡眠。聖慧獨自明朗，如同天亮醒悟一樣，所以名為『覺』。所針對的無明有兩種：一是性結無明（Prakṛti-bandha-avidyā），迷惑覆蓋自性真理，對治去除這種迷惑，覺悟法的真實自性，所以名為『覺』。二是事中無明（Vastu-avidyā），對於事物不瞭解，對治去除這種迷惑，覺知一切善、惡、無記，所以名為『覺』。所以《持地經》說：『義饒益聚（Artha-hita-samuccaya），非義饒益聚（Anartha-hita-samuccaya），非義非非義饒益聚（Naivārtha-nānartha-hita-samuccaya）平等開覺』，所以名為佛。既能自己覺悟，又能使他人覺悟，覺悟和修行達到圓滿，就稱之為佛。

【English Translation】 English version 'Lai yi shi shuo Ananda yi shi ling' means that some of these teachings were initially unheard by Ananda (Ānanda), and he only heard them later. Now, it's just that Ananda heard the Dharma from the Buddha (Buddha) from beginning to end, so it's said 'at one time.' The 'time' mentioned, according to the Mahāyānasaṃgraha, has three aspects: first, equality, meaning without sinking, floating, or inversion; second, harmony, meaning enabling those who hear the true Dharma to be able to hear it; third, the time of turning the Dharma wheel, meaning correct proclamation and correct reception. 'Buddha' indicates the master of the teaching. Question: Why is 'Buddha' indicated? Answer: Briefly explain four meanings: first, to distinguish the heretical and clarify the correct. If Ananda heard from heretics or demons, it would not be credible. Because it was heard from an omniscient and correct teacher, the transmission of the sutra is credible. Second, to distinguish the teacher and the disciple. The Buddha's Dharma is spoken by five people, but now it is not heard from the other four people, only from the Buddha, hence the term 'Buddha.' Third, to authenticate the sutra. Even if others have spoken, if the Buddha does not authenticate it, it cannot become a sutra. Now, wanting to authenticate the sutra, therefore 'Buddha' is indicated. Fourth, to explain the origin of the teaching. Because the Buddha was in Shravasti (Śrāvastī), the parents of Srimala (Śrīmālā) generated faith. Since the parents believed, they wrote to Srimala, and Srimala requested the Buddha, so the Tathagata (Tathāgata) responded to her. Because the Buddha responded, Srimala praised the Buddha. Thus, there are fifteen chapters of the sutra, all due to the Buddha; the Buddha is the root of the teaching, therefore 'Buddha' is indicated. 'Buddha' means awakening. Awakening has two meanings: first, awareness; second, enlightenment. Awareness refers to the afflictive obscurations (Kleśāvaraṇa). Afflictions harm things like thieves; only the sage is aware and is not harmed by them. Just as a person who is aware of thieves is powerless, hence it is called 'awareness.' Enlightenment refers to the cognitive obscurations (Jñeyāvaraṇa); ignorance obscures things like sleep. The sage's wisdom is uniquely bright, like awakening at dawn, hence it is called 'enlightenment.' The ignorance it addresses is of two types: first, innate ignorance (Prakṛti-bandha-avidyā), which deludes and covers the nature of reality; by counteracting and removing this delusion, one awakens to the true nature of Dharma, hence it is called 'enlightenment.' Second, circumstantial ignorance (Vastu-avidyā), which is a lack of understanding of things; by counteracting and removing this delusion, one knows all good, evil, and neutral things, hence it is called 'enlightenment.' Therefore, the Dhāraṇīśvararāja Sūtra says: 'Collections of beneficial meanings (Artha-hita-samuccaya), collections of non-beneficial meanings (Anartha-hita-samuccaya), collections of neither beneficial nor non-beneficial meanings (Naivārtha-nānartha-hita-samuccaya) are equally awakened,' hence it is called Buddha. Being able to awaken oneself and also awaken others, and having perfected awakening and practice, is called Buddha.

言其自覺。簡異凡夫。云覺他者。彰別二乘。覺行窮滿。顯異菩薩。又四句。一眠而不覺。謂凡夫。二覺而不眠。所謂諸佛三亦眠亦覺。所謂菩薩二乘望凡為覺。望佛為眠。四非眠非覺。泯上三門歸言亡慮絕。問。佛有三種。一化佛。二應佛。三法佛。今稱佛住者。三佛之中是何佛住耶。答。義有多門。今就一途論之。普賢觀經云。釋迦牟尼。名毗盧遮那。遍一切處。其佛住處名常寂光。毗盧遮那。即是法身。法身佛住于常樂我凈四德之土。然佛與土義論人法。謂人為能住。四德為所住。若同性經云。應身住凈土。化身居穢國今是化佛也。攝論云。地前見化佛。登地見應身者。此應身是與真如相應。名為應身。應身有二。一內應。與真如相應。住真如土。二外應。住凈土。奇特相好教菩薩也。地前未見真如。但見八相成道故言見化身。更有四句。如金光明三身品說也。所言住者。凡有二種。一者內住。二者外住。內住有二。一約人論。六慾天住法。是為天住。梵天乃至非想非非想住法。說為梵住。諸佛辟支羅漢住法。說為聖住。三種住中。住聖住。憐愍眾生故。住舍衛國。二約行以別。論云。佈施持戒善心三事。故名天住。慈悲喜捨。名為梵住。空無相無作說為聖住。聖住法。佛于中住。復說四住。三如上。第四佛住

【現代漢語翻譯】現代漢語譯本言其自覺（自己覺悟）。這與凡夫（指普通人）不同。說『覺他者』（使他人覺悟），是爲了彰顯與二乘（聲聞和緣覺）的區別。『覺行窮滿』（覺悟和修行達到圓滿），則顯示了與菩薩的不同。又有四句：一、『眠而不覺』（睡而不覺），指的是凡夫。二、『覺而不眠』（覺悟而不睡），指的是諸佛。三、『亦眠亦覺』（既睡又覺），指的是菩薩。二乘相對於凡夫是覺悟的，相對於佛則是沉睡的。四、『非眠非覺』（非睡非覺），泯滅了以上三種說法，歸於言語道斷，思慮止息的境界。問：佛有三種，一、化佛（應化身佛），二、應佛（報身佛），三、法佛（法身佛）。現在所說的『佛住』，是三佛中的哪一種佛住呢？答：意義有很多方面，現在只就其中一種來說。《普賢觀經》說：『釋迦牟尼（Sakyamuni），名為毗盧遮那（Vairocana，意為光明遍照），遍一切處。其佛住處名常寂光（Eternal Light of Tranquility）。』毗盧遮那，就是法身。法身佛住在常樂我凈（Eternal, Blissful, Self, and Pure）四德之土。然而佛與土，從人法的角度來說，人是能住者，四德是所住處。如果按照《同性經》所說，應身住凈土，化身居穢國，那麼現在所說的是化佛。攝論說：『地前見化佛，登地見應身』，這裡的應身是與真如相應的，名為應身。應身有兩種，一是內應，與真如相應，住真如土；二是外應，住凈土，以奇特相好教化菩薩。地前未見真如，但見八相成道，所以說是見化身。更有四句，如《金光明經·三身品》所說。所說的『住』，凡有二種，一是內住，二是外住。內住又有二種，一是約人來說，六慾天住法，稱為天住；梵天乃至非想非非想天住法，稱為梵住；諸佛、辟支佛、阿羅漢住法，稱為聖住。三種住中，佛住于聖住，因為憐憫眾生，所以住在舍衛國（Sravasti）。二是約行來區分，《論》中說：佈施、持戒、善心三事，稱為天住；慈悲喜捨，稱為梵住；空、無相、無作，稱為聖住。聖住之法，佛于其中住。又說四住，前三種如上，第四種是佛住。

【English Translation】 English version It speaks of self-awakening. This is different from ordinary people (referring to common individuals). Saying 'awakening others' is to highlight the distinction from the Two Vehicles (Sravakas and Pratyekabuddhas). 'Awakening and practice reaching complete fulfillment' shows the difference from Bodhisattvas. There are also four sentences: 1. 'Sleeping without awakening' refers to ordinary people. 2. 'Awakening without sleeping' refers to all Buddhas. 3. 'Both sleeping and awakening' refers to Bodhisattvas. The Two Vehicles are awakened relative to ordinary people, but asleep relative to the Buddha. 4. 'Neither sleeping nor awakening' obliterates the above three statements, returning to a state where words are cut off and thoughts cease. Question: There are three types of Buddhas: 1. Transformation Buddha (Nirmanakaya Buddha), 2. Reward Buddha (Sambhogakaya Buddha), and 3. Dharma Buddha (Dharmakaya Buddha). Which of the three Buddhas is referred to by the current statement 'Buddha dwells'? Answer: There are many aspects to the meaning. Now, let's discuss it from one perspective. The 'Universal Worthy Contemplation Sutra' says: 'Sakyamuni (釋迦牟尼, meaning 'Sage of the Sakyas'), is named Vairocana (毗盧遮那, meaning 'Illuminating Everywhere'), pervading all places. The place where the Buddha dwells is called the Eternal Light of Tranquility (常寂光).' Vairocana is the Dharmakaya. The Dharmakaya Buddha dwells in the land of the Four Virtues: Eternal, Blissful, Self, and Pure (常樂我凈). However, regarding the Buddha and the land, from the perspective of person and Dharma, the person is the one who can dwell, and the Four Virtues are the place where they dwell. If, according to the 'Sameness of Nature Sutra', the Reward Body dwells in the Pure Land, and the Transformation Body resides in the impure land, then what is being referred to now is the Transformation Buddha. The 'Compendium of Treatises' says: 'Before reaching the ground, one sees the Transformation Buddha; upon reaching the ground, one sees the Reward Body.' The Reward Body here is corresponding to Suchness (真如), and is called the Reward Body. There are two types of Reward Bodies: one is the inner response, corresponding to Suchness, dwelling in the land of Suchness; the other is the outer response, dwelling in the Pure Land, teaching Bodhisattvas with extraordinary marks and characteristics. Before reaching the ground, one has not seen Suchness, but only sees the eight aspects of attaining enlightenment, so it is said that one sees the Transformation Body. There are also four sentences, as described in the 'Golden Light Sutra, Chapter on the Three Bodies'. The mentioned 'dwelling' generally has two types: one is inner dwelling, and the other is outer dwelling. Inner dwelling also has two types: one is in terms of people, the Six Desire Heavens dwelling in the Dharma, which is called heavenly dwelling; the Brahma Heavens and even the Heaven of Neither Perception nor Non-Perception dwelling in the Dharma, which is called Brahma dwelling; the Buddhas, Pratyekabuddhas, and Arhats dwelling in the Dharma, which is called holy dwelling. Among the three types of dwelling, the Buddha dwells in the holy dwelling, because of compassion for sentient beings, so they dwell in Sravasti (舍衛國). The second is to distinguish by practice. The 'Treatise' says: Giving, upholding precepts, and the three matters of good intention are called heavenly dwelling; loving-kindness, compassion, joy, and equanimity are called Brahma dwelling; emptiness, signlessness, and non-action are called holy dwelling. The Dharma of holy dwelling is where the Buddha dwells. It also speaks of four dwellings, the first three are as above, and the fourth is the Buddha dwelling.

。首楞嚴三昧十力無畏等。如地持中亦約行分三。與彼說大同小異。若說梵住與前不異。若說天住。以八禪等為天住此義則異若說聖住。亦同亦異。同住三空。更加滅盡正受為異。地持又說。梵住中多住大悲。天住中多住第四禪。聖住中多住空及滅盡定也。所言外住者。凡有四雙一化處住有凈穢二土。如釋迦居穢彌陀住凈。二者異住同住。如釋迦異俗住伽灆。天王佛與俗同住。猶如天子。三未舍壽分住。舍壽分住。未舍壽分住則無量歲舍壽分住。如答魔王請。唯留三月。余無量歲。悉皆舍之四通住別住。行住坐臥。皆名為住。謂通住也。四儀中一。稱為別住。若內若外。皆是無住而住。住無所住也。古注云。列佛所在。重明旨異。舍衛是六師所居。佛住伏其頑首也。舍衛國者。此住處有二。一通處。二別處。亦是在家人處。出家人處。亦是喧處之與靜慮。一欲生信。故委曲題之。二欲道俗兼化。所以喧靜雙舉也。舍衛國者。三藏云。彼國正音。應云奢羅摩死底。此言好名聞國。昔有仙人好名聞在此中住。從仙人作名故云好名聞國也。又云。此國具有四義一多寶。二此中人多受五欲樂。三有法德。此國中人多行施戒。謂之法德。四未來得解脫。明此國中人。未來多生人天中及得解脫果。有此四義。遠聞余國。故云好名聞

【現代漢語翻譯】現代漢語譯本：首楞嚴三昧（Shurangama Samadhi，一種深奧的禪定狀態），十力（Ten Powers of a Buddha，佛的十種力量），無畏（Four Fearlessnesses，佛的四種無畏）等。如《地持經》（Bodhisattvabhumi，菩薩地持經）中也根據修行分為三類，與之前的說法大同小異。如果說梵住（Brahma-vihara，四梵住，慈、悲、喜、舍），與前面所說沒有區別。如果說天住（Divine Abiding，天人的住處），以八禪（Eight Dhyanas，八種禪定）等為天住，這個意義就不同了。如果說聖住（Noble Abiding，聖者的住處），也相同也不同。相同之處在於都安住於三空（Three Emptinesses，三種空性），不同之處在於更加上滅盡正受（Cessation Samapatti，滅盡定）。《地持經》又說，梵住中多安住于大悲（Great Compassion），天住中多安住于第四禪（Fourth Dhyana），聖住中多安住于空及滅盡定。所說的外住，凡有四種：一是化處住（Transformation Abiding，化生之處的安住），有凈土和穢土兩種。如釋迦（Sakyamuni，釋迦牟尼佛）居住在穢土，彌陀（Amitabha，阿彌陀佛）居住在凈土。二是異住同住（Different Abiding and Same Abiding，不同的安住和相同的安住），如釋迦與世俗不同住，與伽藍（Sangharama，僧伽藍摩，寺院）同住。天王佛與世俗同住，猶如天子。三是未舍壽分住（Not Abandoning Lifespan Abiding，未捨棄壽命的安住）和舍壽分住（Abandoning Lifespan Abiding，捨棄壽命的安住）。未舍壽分住則壽命無量歲，舍壽分住，如答應魔王的請求，只留下三個月，其餘無量歲，全部捨棄。四是通住別住（General Abiding and Specific Abiding，普遍的安住和特別的安住），行住坐臥，都名為住，是為通住。四威儀（Four Postures，行、住、坐、臥）中的一種，稱為別住。無論內住還是外住，都是無住而住，安住于無所安住。古注說，列出佛所在之處，是爲了重申旨意不同。舍衛（Sravasti，舍衛國）是六師（Six Heretical Teachers，六位外道老師）所居住的地方，佛住在那裡是爲了降伏他們的頑固。舍衛國這個住處，有兩種：一是通處，二是別處。也是在家人的住處，出家人的住處，也是喧鬧之處與靜慮之處。一是想要生起信心，所以詳細地題寫。二是想要道俗兼化，所以喧鬧與靜慮同時舉出。舍衛國，三藏（Tripitaka，三藏法師）說，那個國家正確的發音，應該叫做奢羅摩死底（Saravasti），這裡的意思是好名聞國（Country of Good Reputation）。過去有仙人好名聞在此中居住，從仙人的名字作為國名，所以叫做好名聞國。又說，這個國家具有四種含義：一多寶，二此中人多受五欲樂（Five Desires，色、聲、香、味、觸），三有法德（Virtue of Dharma，佛法的功德），這個國家中的人多行佈施持戒，謂之法德，四未來得解脫，說明這個國家中的人，未來多生於人天之中及得到解脫果。有這四種含義，遠近聞名于其他國家，所以叫做好名聞。

【English Translation】 English version: Shurangama Samadhi (a profound state of meditative absorption), Ten Powers (of a Buddha), Four Fearlessnesses (of a Buddha), and so on. As in the Bodhisattvabhumi Sutra (Treatise on the Stages of a Bodhisattva's Practice), it is also divided into three categories according to practice, which are largely the same with minor differences from the previous statements. If we talk about Brahma-vihara (the Four Immeasurables: loving-kindness, compassion, sympathetic joy, and equanimity), it is no different from what was said before. If we talk about Divine Abiding, taking the Eight Dhyanas (Eight Stages of Absorption) as Divine Abiding, then the meaning is different. If we talk about Noble Abiding, it is both the same and different. The same is that they all abide in the Three Emptinesses, and the difference is that Cessation Samapatti (Extinction of Feeling and Perception) is added. The Bodhisattvabhumi Sutra also says that in Brahma-vihara, one mostly abides in Great Compassion; in Divine Abiding, one mostly abides in the Fourth Dhyana; and in Noble Abiding, one mostly abides in Emptiness and Cessation Samapatti. The so-called external abiding has four types: first, Transformation Abiding, which has both pure and impure lands, such as Sakyamuni (Buddha) residing in an impure land and Amitabha (Buddha) residing in a pure land. Second, Different Abiding and Same Abiding, such as Sakyamuni abiding differently from the laity but abiding the same as the Sangharama (monastery). The Heavenly King Buddha abides the same as the laity, like a celestial being. Third, Not Abandoning Lifespan Abiding and Abandoning Lifespan Abiding. Not Abandoning Lifespan Abiding means immeasurable years of life, while Abandoning Lifespan Abiding is like answering the request of the Demon King, leaving only three months, and abandoning all the remaining immeasurable years. Fourth, General Abiding and Specific Abiding. Walking, standing, sitting, and lying down are all called abiding, which is General Abiding. One of the Four Postures (walking, standing, sitting, and lying down) is called Specific Abiding. Whether it is internal or external abiding, it is abiding without abiding, abiding in that which has no abiding. Ancient commentaries say that listing the places where the Buddha is located is to reiterate that the purpose is different. Sravasti (city) is where the Six Heretical Teachers (non-Buddhist teachers) resided, and the Buddha stayed there to subdue their stubbornness. This abode of Sravasti has two aspects: one is the general place, and the other is the specific place. It is also the place for lay people and the place for monks, as well as the place of noise and the place of contemplation. First, to generate faith, it is written in detail. Second, to transform both the monastic and lay communities, both noise and contemplation are mentioned together. Sravasti, the Tripitaka (Buddhist canon) master said that the correct pronunciation of that country should be Saravasti, which means 'Country of Good Reputation'. In the past, there was an immortal who loved fame and lived here, and the country was named after the immortal, so it is called 'Country of Good Reputation'. It is also said that this country has four meanings: first, many treasures; second, the people here mostly enjoy the five desires (form, sound, smell, taste, and touch); third, it has the virtue of Dharma (Buddhist teachings), and the people in this country mostly practice giving and precepts, which is called the virtue of Dharma; fourth, future liberation, indicating that the people in this country will mostly be born in the human and heavenly realms in the future and attain the fruit of liberation. With these four meanings, it is well-known in other countries, so it is called 'Country of Good Reputation'.

國也從來舊翻為聞物國。此多出好物。遠聞諸國。故名聞物也十二由經云。無物不有。勝於余處也問何故複名舍婆提。答昔劫初有仙人兄弟二人。弟名舍婆。此云幼少。兄稱阿婆提。此云不可害二人共造此城。因以名之。弟略去婆。兄略去阿。二名雙取。故名舍婆提。舍婆提複名憍薩羅。故智度論云。有好妙國土。名憍薩羅。近在雪山邊日種諸釋子。我在此中生。憍薩羅。未詳翻譯。仁王經列十六大國。第一憍薩羅。第二舍衛國。兩國為異。與釋論不同。今未詳。問。佛何故多在王舍城及舍婆提。答。佛前受頻婆娑羅請。故故住王舍城。次受波斯匿王請。住舍衛。又王舍城舍衛。國土豐樂。多有人眾。佛于多人處教化眾生也。如經說舍衛國有九億家。賢愚經說有十八億人也。王舍城中有十二億家。又此二國多聰明人及六師等。故佛多住。又報法身恩。多住王城。報生身恩。多住舍衛。問。佛生迦維羅衛。云何乃云生舍婆提。答。佛元祖已來在舍婆提。未居迦維。從本立名。故云住舍衛。報生身恩。問佛從幾世已來。住迦維羅國耶。答。佛祖名彌悉離王。在雪山南住。國名舍婆提。王有二夫人。後生一子名長生。次夫人生四子。一名聽目。二名照目。三名爾樓。四名彌樓。后子立用為太子。四子多計才藝。后恐父王死後

。四子奪其位。故數向王讒之。王遂用其語。徙四子並母在雪山西北憍娑羅二國界空地。此是波斯匿王國地界。造城名迦毗羅城。四子中。其彌樓王。即是親祖。從彌樓生烏樓。烏樓生劬頭羅。劬頭羅生尸烋羅。尸烋羅生凈飯王。至佛為七世祖也。此合取彌悉離王為七世。若直從四子已后。只六世耳。問。佛住舍衛凡得幾年。答。經云。住舍衛得二十五年。有九億家。三億家不見佛不聞法。三億家亦見佛亦聞法。三億家見佛不聞法。真諦三藏云。舍衛始終得七年。王城得四年。今未詳也。問。住阿逾阇國。對勝鬘說此經。何故不云佛住阿逾阇國。而言住舍衛耶。答。是佛住舍衛。付囑此經。故從佛住處立名也。又舍衛是大國。逾阇是小國。從大處立名也。又從本立名。佛本在舍衛。勝鬘于逾阇感佛。故末在逾阇。從本立名。故稱舍衛。問。若從佛住處立名。亦應從佛題經。答。各就一義。約能說人立名。故名勝鬘經就佛印定付囑。故舉佛住處也。祇樹給孤獨園者。此第二別處。就文為二。一者祇樹。二給孤獨園。祇謂祇陀。三藏云。外國云鳩摩羅陀。此云童真太子。又言祇陀者。此翻戰勝。昔有賊欲破舍衛。舍衛國主與賊交戰遂使勝賊。因戰勝日仍生太子。故字為戰勝。太子舍此樹處。為佛起立門樓。故云祇樹也。給

孤獨園者。有長者名須達多。有人言。須謂須陀洹。其人得須陀洹果。故以為名。今謂不爾。未見佛時。已名須達也。須達是外國語。此名善與。彼家父母乞子。禱祠神祇。遂生此子。以善神授與。故名善與。彼土曾十二年不雨。其人巨富。拔濟孤獨。從德立名。稱給孤獨也。以黃金布地。市得此園。名給孤獨園。又給孤獨。敘其下愍。以金市園。標其上敬。又給孤獨。敘其能濟悲田。市園造寺。敘其能供敬田。又給孤獨。敘其未見佛時修善。市園。明其見佛已后殖福。必是大權。故有斯盛德。問。國為通處。園為別處。而前通后別。樹為別處。園為通處何故前別後通。答。祇陀為君。須達為臣。是君臣次第。不就通別前後也。又祇樹是門處故前明。園是精舍故后舉。又祇陀是本稱。給孤是末名。問。何因造立精舍。答。余經廣說須達長。者有七男兒。六已婚竟。為第七兒婚。往王舍城。因得見佛。遂獲初果。仍請佛還舍衛。佛命身子與其俱還。以黃金滿八十頃市得此園。此園在舍衛城南。去城一千步。三藏云。須達為過去第四鳩留村馱佛。已於此地起精舍。爾時此地廣四十里。佛及人壽四萬歲。須達爾時名毗沙長者。以黃金版布地。寶衣覆之。供養佛也。第五拘那含牟尼佛。人及佛壽三萬歲。爾時須達名太家主長者

【現代漢語翻譯】現代漢語譯本孤獨園（Jetavana Vihara）。有一位長者名叫須達多（Sudatta，意為善施）。有人說，『須』指的是須陀洹（Srotapanna，意為入流者），因為他證得了須陀洹果，所以以此為名。』現在認為不是這樣。在未見到佛陀時，他已經名叫須達多了。須達多是外國語，這裡翻譯為『善與』。他家的父母爲了求子，向神祇祈禱，於是生下了這個孩子。因為是善神所賜予，所以取名為『善與』。他們那裡曾經有十二年沒有下雨，而他非常富有，能夠救濟孤獨的人，因此以他的德行而立名，被稱為給孤獨（Anathapindika，意為救濟孤獨者）。他用黃金鋪滿地面，買下了這個園林，所以叫做給孤獨園。又，『給孤獨』，是敘述他向下憐憫眾生；用黃金買園，是標明他向上恭敬三寶。又，『給孤獨』，是敘述他能夠救濟悲田（指貧困者）；買園建造寺廟，是敘述他能夠供養敬田（指佛法僧三寶）。又，『給孤獨』，是敘述他未見佛時就已修善，買園，是表明他見佛之後廣植福田。必定是大權示現，所以才有這樣盛大的功德。問：國家是共通之處，園林是私有之處，為什麼前面說共通，後面說私有？樹木是私有之處，園林是共通之處，為什麼前面說私有，後面說共通？答：祇陀（Jeta，意為勝利者）是國王，須達多是臣子，這是君臣的次序，不考慮共通和私有的先後。而且，祇樹（Jeta's tree）是門面的地方，所以先說明；園林是精舍（Vihara，意為住所）所在，所以後提起。而且，祇陀是本來的稱呼，給孤獨是後來的名號。問：因為什麼原因要建造精舍？答：其他經典廣泛地講述了須達長者有七個兒子，六個已經結婚了，爲了第七個兒子的婚事，前往王舍城（Rajagriha）。因此得以見到佛陀，於是證得了初果（Sotapanna，意為入流者），然後邀請佛陀回到舍衛城（Sravasti）。佛陀命令舍利弗（Sariputta）與他一同回去，用黃金鋪滿八十頃的土地，買下了這個園林。這個園林在舍衛城南，距離城一千步。三藏（Tripitaka）記載說，須達多是過去第四位鳩留孫佛（Krakucchanda Buddha）時的鳩留村馱，已經在這塊土地上建造了精舍。當時這塊土地廣四十里，佛陀和人們的壽命是四萬歲。須達多當時名叫毗沙長者，用黃金版鋪地，用寶衣覆蓋，供養佛陀。第五位拘那含牟尼佛（Kanakamuni Buddha）時，人們和佛陀的壽命是三萬歲。當時須達多名叫太家主長者。

【English Translation】 English version Jetavana Vihara (Lonely Garden). There was an elder named Sudatta (meaning 'good giver'). Some say, 'Su' refers to Srotapanna (meaning 'stream-enterer'), because he attained the Srotapanna fruit, hence the name. Now it is thought not to be so. Before seeing the Buddha, he was already named Sudatta. Sudatta is a foreign word, translated here as 'good giver'. His parents prayed to deities for a child, and thus this child was born. Because he was given by a good deity, he was named 'good giver'. There had been no rain there for twelve years, and he was very wealthy, able to help the lonely, so he was named Anathapindika (meaning 'feeder of the lonely') based on his virtue. He spread gold over the ground and bought this garden, so it is called Jetavana Anathapindika's Garden. Furthermore, 'Anathapindika' describes his compassion downwards to sentient beings; buying the garden with gold marks his reverence upwards to the Triple Gem. Also, 'Anathapindika' describes his ability to help the field of sorrow (referring to the impoverished); buying the garden to build a temple describes his ability to support the field of reverence (referring to the Buddha, Dharma, and Sangha). Also, 'Anathapindika' describes his cultivation of goodness before seeing the Buddha; buying the garden shows his planting of blessings after seeing the Buddha. It must be a manifestation of great power, so he has such great merit. Question: The country is a common place, the garden is a private place, why is the common mentioned first and the private mentioned later? Trees are private places, the garden is a common place, why is the private mentioned first and the common mentioned later? Answer: Jeta (meaning 'victorious') is the king, Sudatta is the minister, this is the order of king and minister, not considering the order of common and private. Moreover, Jeta's tree is the front, so it is explained first; the garden is where the Vihara (meaning 'dwelling') is located, so it is mentioned later. Moreover, Jeta is the original name, Anathapindika is the later name. Question: For what reason was the Vihara built? Answer: Other sutras extensively narrate that Elder Sudatta had seven sons, six of whom were already married. For the marriage of the seventh son, he went to Rajagriha. Thus he was able to see the Buddha, and then attained the first fruit (Sotapanna), and then invited the Buddha back to Sravasti. The Buddha ordered Sariputta to return with him, and he spread gold over eighty acres of land and bought this garden. This garden is south of Sravasti, one thousand steps from the city. The Tripitaka records that Sudatta was Krakucchanda Buddha's Kurundavaddhana in the past, the fourth Buddha, and had already built a Vihara on this land. At that time, this land was forty li wide, and the Buddha and people's lifespan was forty thousand years. Sudatta at that time was named Elder Visakha, spreading gold plates on the ground and covering them with precious clothes, offering them to the Buddha. In the time of the fifth Buddha, Kanakamuni Buddha, the lifespan of people and the Buddha was thirty thousand years. At that time, Sudatta was named Elder Mahadana.

。以銀布地。滿中乳牛牛子。以為供養。爾時地廣三十里。第六迦葉佛壽及人壽二萬歲。須達爾時名大悉長者。以七寶布地。地廣二十里為供養。第七釋迦佛及人壽百歲。地廣十里。以金布地用為供養。彌勒佛出世。地還廣四十里。以七寶布地為供養。佛及人壽八萬歲。須達爾時名儴伽王。儴伽此云螺。其色白如螺。出家得成羅漢。問。余經皆有第六同聞。今何故闕耶。答。一云。佛說經時在於宮內。無聲聞菩薩。唯下有婇女。上有諸天。不足為證。古注云。良以勝鬘淵悟超絕。獨感至聖。不參凡學也。又如來現證。傳天帝阿難是末。故不列也。后付囑經時。囑經時囑為。唯有阿難及以帝釋。亦不足為證。故無同聞眾也。二解云。亦有同聞。即此經文云。如來光明普照大眾。及天人修羅。而不列者為略故也。又此經本有四卷。今存略有一卷。時波斯匿王下若七分明義。上來明結集緣起幽宗分。今是第二籌量所解接化分。若就二序明義。上來證信序竟。今第二次釋發起序。就文為二。第一明外緣發起。第二明內因感悟。二文各五。初章五者。一總明信法未久。二別敘王問夫人。三末利訓答。四者作書嘆佛。五遣使送書。敬授勝鬘。此五生起即成次第。初中前牒王及夫人。次總明信法未久。波斯匿王者。此翻為和悅。以其

【現代漢語翻譯】以銀布地，滿中乳牛和牛犢，用作供養。當時土地廣闊三十里。第六位佛迦葉佛（Kāśyapa Buddha）在世時，人們的壽命是兩萬歲。須達（Sudatta），當時名為大悉長者，用七寶鋪地，土地廣闊二十里作為供養。第七位佛釋迦佛（Śākyamuni Buddha）在世時，人們的壽命是一百歲，用黃金鋪地，土地廣闊十里，用作供養。彌勒佛（Maitreya Buddha）出世時，土地恢復到四十里廣闊，用七寶鋪地作為供養。佛和人們的壽命是八萬歲。須達當時名為儴伽王（Rāngga），儴伽意為螺，其顏色白如螺。出家后證得阿羅漢果。問：其他經典都有第六同聞者，為何此經闕如？答：一種說法是，佛陀說這部經時在宮內，沒有聲聞菩薩，只有下面的婇女和上面的諸天，不足以作為證明。古注說，這是因為勝鬘（Śrīmālā）的領悟深刻超絕，獨自感應至聖，沒有參與凡俗的學習。又如來親自證明，傳天帝阿難（Ānanda）是末座，所以沒有列出。後來付囑經典時，只有阿難和帝釋（Indra），也不足以作為證明，所以沒有同聞大眾。另一種解釋是，也有同聞者，即此經文所說：『如來光明普照大眾，以及天人修羅』，而不列出是因為省略的緣故。而且這部經原本有四卷，現在只存略本一卷。當時波斯匿王（Prasenajit）下若七分明義。上面是結集緣起幽宗分，現在是第二籌量所解接化分。如果就二序明義，上面是證信序結束，現在是第二次解釋發起序。就文分為二：第一是明外緣發起，第二是明內因感悟。兩部分各有五點。初章五點：一是總明信法未久，二是分別敘述國王問夫人，三是末利（Mallikā）訓答，四是作書贊佛，五是遣使送書，敬授勝鬘。這五點生起即成次第。初中前牒王及夫人，其次總明信法未久。波斯匿王，翻譯為和悅，因為他...

【English Translation】 Using silver to cover the ground, filling it with milk cows and calves, as an offering. At that time, the land was thirty li wide. When the sixth Buddha, Kāśyapa Buddha (Kāśyapa Buddha), was alive, the lifespan of people was 20,000 years. Sudatta (Sudatta), then named Great Elder Siddha, used seven treasures to pave the ground, the land being twenty li wide, as an offering. When the seventh Buddha, Śākyamuni Buddha (Śākyamuni Buddha), was alive, the lifespan of people was one hundred years, using gold to cover the ground, the land being ten li wide, as an offering. When Maitreya Buddha (Maitreya Buddha) appears in the world, the land will return to forty li wide, using seven treasures to pave the ground as an offering. The Buddha and the people's lifespan will be 80,000 years. Sudatta was then named King Rāngga (Rāngga), Rāngga meaning conch, its color white like a conch. After leaving home, he attained the state of Arhat. Question: Other sutras all have the sixth who heard together, why is this sutra missing it? Answer: One explanation is that when the Buddha spoke this sutra, he was in the palace, without Śrāvakas or Bodhisattvas, only the palace women below and the devas above, which is not sufficient as proof. Ancient commentaries say that it is because Śrīmālā (Śrīmālā)'s understanding was profound and transcendent, uniquely responding to the most holy, without participating in mundane learning. Moreover, the Tathāgata personally testified that the transmission to the Deva Emperor Ānanda (Ānanda) was the last, so it is not listed. Later, when entrusting the sutra, there were only Ānanda and Indra (Indra), which was also not sufficient as proof, so there was no assembly of those who heard together. Another explanation is that there were also those who heard together, as this sutra says: 'The light of the Tathāgata shines universally on the assembly, as well as devas, humans, and asuras,' but it is not listed for the sake of brevity. Moreover, this sutra originally had four volumes, but now only a brief one remains. At that time, King Prasenajit (Prasenajit) explained the meaning of the seven parts below. Above is the section on the mysterious origin of the compilation, and now is the second section on measuring and understanding, receiving and transforming. If we explain the meaning according to the two prefaces, the above is the end of the testimonial preface, and now is the second explanation of the initiating preface. The text is divided into two parts: the first is to explain the external causes of initiation, and the second is to explain the internal causes of enlightenment. Each part has five points. The five points of the first chapter are: first, to generally explain that belief in the Dharma is not long-standing; second, to separately narrate the king's questions to the queen; third, Mallikā (Mallikā)'s instruction and answer; fourth, to write a letter praising the Buddha; and fifth, to send a messenger to deliver the letter, respectfully presenting it to Śrīmālā. These five points arise in sequence. In the first part, the king and queen are mentioned first, and then it is generally explained that belief in the Dharma is not long-standing. King Prasenajit, translated as 'harmonious and joyful', because he...

情用弘和。故云和悅。又以德接民。能令萬性和悅。又翻為月光。如仁王經云月光王。三藏云。性月。而言光者。聞法解悟。得法光明。故言光也。有人言。波斯匿王。與佛同日生。佛號日光。國人言佛既號日光。當號大王為月光也。因國人號稱為月光。若依父母所立名者。字為勝軍。以其鬥戰無敵不勝。故云勝軍。次論王位。仁王經云。於過去十千劫。于龍光王佛法中為四住開士。今位登十地。言時波斯匿王者。猶是佛住舍衛時。約前佛住。以明信法未久時故言時也。末利夫人者。亦云摩利。此是華名。江南有中寺安法師。多所博識。云此華色白而形小。故以華為名。此間無物以翻之。猶存末利之稱。有人言。末利本字黃頭。從末利園得之。因園受稱。故云末利。如經云。其人本是舍衛城內。耶若達家守園之婢。於一日中請食守園。路值如來入城乞食。黃頭見佛相好具足。發信敬心。念言我奉獻飲食。或見哀受。遂往求施。佛時許之。當施食時。即自要愿。愿脫婢使為王夫人。其時值王出田遊獵。天時暑熱。遙見黃頭所守之園。叢林郁茂馳往就之。王馬駿快。在前而至。黃頭見王迎接扶下。引至涼處敷衣請坐。隨王所須。巧稱王心。王問你是誰家之女。黃頭實答。王具問已。將從始至。遣使人呼耶若達。達至。王問

【現代漢語翻譯】現代漢語譯本：因此使用『弘和』一詞。所以說『和悅』。又因為用德行來對待百姓，能夠使萬民百姓都和諧喜悅。又翻譯為『月光』。如《仁王經》所說『月光王』。三藏法師說，是『性月』。而說『光』的原因是，聽聞佛法后理解領悟，得到佛法的光明，所以說是『光』。有人說，波斯匿王（Prasenajit，古代憍薩羅國國王）與佛陀同一天出生。佛陀被稱為『日光』，國人說佛陀既然號為『日光』，應當稱大王為『月光』。因此國人稱他為『月光』。如果按照父母所起的名字，他的字是『勝軍』，因為他作戰無敵，沒有戰勝不了的，所以叫『勝軍』。接下來討論他的王位。《仁王經》說，在過去十千劫，在龍光王佛的佛法中，他是四住位的開士，現在已經登上十地。說『當時波斯匿王』，還是佛陀住在舍衛城的時候。用之前的佛陀住世，來說明他信奉佛法的時間還不長，所以說是『當時』。末利夫人（Mallika，波斯匿王的王后），也寫作『摩利』。這是梵文的音譯，是漢字名。江南有中寺的安法師，學識淵博，說這種花顏色白而形狀小，所以用花來命名。這裡沒有可以翻譯的事物，仍然保留『末利』的稱呼。有人說，『末利』本來的字是『黃頭』，從末利園得到這個名字。因為這個園子而得名，所以叫『末利』。如經中所說，這個人本來是舍衛城內耶若達家看守園子的婢女。有一天，她請人吃飯，看守園子。在路上遇到如來佛入城乞食。黃頭看到佛陀相貌美好莊嚴，生起信敬之心。心想我供獻飲食，或許能蒙佛哀憐接受。於是前去請求佈施。佛陀當時答應了她。當她佈施食物的時候，就自己發願，希望脫離婢女的身份，成為王夫人。當時正值國王出城打獵遊玩。天氣炎熱，遠遠看到黃頭所看守的園子，叢林茂盛，就騎馬前往。國王的馬跑得很快，先到了。黃頭看到國王，迎接他下馬，扶他到涼快的地方，鋪開衣服請他坐下。順應國王的需求，巧妙地迎合國王的心意。國王問她是哪家之女。黃頭如實回答。國王詳細地問了情況，從頭到尾都問清楚了，派使者去叫耶若達。耶若達到了，國王問

【English Translation】 English version: Therefore, the term 'Hong He' is used. Hence, it is said to be 'harmonious and joyful'. Moreover, by treating the people with virtue, it can bring harmony and joy to all. It is also translated as 'Moonlight'. As the 'Benevolent Kings Sutra' says, 'Moonlight King'. The Tripitaka master says it is 'Nature Moon'. The reason for saying 'light' is that upon hearing and understanding the Dharma, one obtains the light of the Dharma, hence it is called 'light'. Some say that King Prasenajit (King of Kosala in ancient India) was born on the same day as the Buddha. The Buddha is called 'Sunlight', and the people of the country said that since the Buddha is called 'Sunlight', the great king should be called 'Moonlight'. Therefore, the people of the country called him 'Moonlight'. If based on the name given by his parents, his courtesy name is 'Victorious Army', because he is invincible in battle, hence he is called 'Victorious Army'. Next, we discuss his throne. The 'Benevolent Kings Sutra' says that in the past ten thousand kalpas, in the Dharma of the Dragon Light King Buddha, he was a Bodhisattva of the fourth stage, and now he has ascended to the tenth stage. Saying 'at that time King Prasenajit' refers to the time when the Buddha was residing in Shravasti. Using the previous Buddha's presence to indicate that his faith in the Dharma was not long-standing, hence it is said 'at that time'. Queen Mallika (Queen of King Prasenajit), also written as 'Morli'. This is a transliteration from Sanskrit, a Chinese name. Master An of Zhong Temple in Jiangnan, who was very knowledgeable, said that this flower is white in color and small in shape, so it is named after the flower. There is nothing here to translate it with, so the name 'Mallika' is retained. Some say that the original name of 'Mallika' was 'Yellow Head', obtained from the Mallika Garden. It is named after the garden, hence it is called 'Mallika'. As the sutra says, this person was originally a maid guarding the garden in the house of Yajnadatta in Shravasti. One day, she invited someone to eat and guarded the garden. On the road, she encountered the Tathagata Buddha entering the city to beg for food. Yellow Head saw that the Buddha's appearance was beautiful and dignified, and she developed a heart of faith and reverence. She thought, 'If I offer food, perhaps I can receive the Buddha's compassion and acceptance.' So she went to ask for alms. The Buddha then agreed to her. When she was giving food, she made a vow, hoping to escape the status of a maid and become the king's wife. At that time, the king was out hunting and playing. The weather was hot, and he saw from afar the garden guarded by Yellow Head, with lush forests, so he rode his horse there. The king's horse was fast and arrived first. Yellow Head saw the king, greeted him and helped him down from the horse, led him to a cool place, spread out clothes and invited him to sit down. According to the king's needs, she skillfully catered to the king's heart. The king asked whose daughter she was. Yellow Head answered truthfully. The king asked about the situation in detail, asked everything from beginning to end, and sent a messenger to call Yajnadatta. Yajnadatta arrived, and the king asked

是卿何親。達答曰是婢。王令索價。達云。直爾奉上。乞不用價。王言。我今婢為夫人。不得虛爾。達時遂索百千兩金。王即與之。香湯洗浴。衣夫人服。與王同輦。載之還王宮。王極寵厚。五百夫人中得為第一。故今舉之。此能信人。有人言。末利。是釋摩男家庶女也。言信法者。先事外道。今始歸佛。信于佛法故言信法。何緣得信。如經中說。末利夫人。因獻佛食。得脫婢使。為王夫人。常自思念何緣得爾。豈不由昔施沙門食。得此福報。即問左右。頗曾見如是人不。傍人對曰。此應是佛。今在祇園。末利聞已。辭王禮覲。佛為說法。遂得信解。因信勸土。王心未回。因十七群童子比丘入城乞食。食已出城。于阿脂羅河遊戲。王與夫人升樓遙見。王語夫人。所作正爾。何是可尊。勸我令信。夫人有愧。答云。此是年少耳。王何不看舍利弗大迦葉等。十七群中有一人得禪定天耳。遙聞王語。在岸上向諸比丘云。汝等洗竟。可上岸著衣。各盛滿瓶水置前。結跏趺坐。諸比丘隨其言。是得定比丘。以神通力。接諸比丘升空而去。末利夫人見已而白王言。王看我所尊者。作如是行。王遂起信。便往佛前。佛為王說法。得正信解。名為信法。此事出僧祇律第九卷。十誦律第三卷。問。為信大法。為信小法。答。相傳云信小法

已久。中阿含第六十卷。有善生經。廣說彼王得信之事。中本起經度波斯匿王品。亦說得小乘信。故知得小乘信已久。但得大乘信未久。問何緣信大乘。答波斯匿王吹䗍擊鼓。與末利夫人相隨詣佛。佛因為說擊法鼓經。出常樂我凈之音。王於是始得信大乘法。故云信法未久。未久者。以前初信望后籌量時不遙也。故言未久。問。何故敘信法未久。古注云。王世事邪道。始悟正信。今欲顯必不得久習為未久。又就事言之。父母之情慈愛于子。父母始得信解。即欲以已所信。令子悟之。故有未久之言。若就理辨。波斯末利多是大權。勝鬘夫人亦非實行。每欲速弘大道。使物早悟一乘。故敘信法未久之言也。共相謂言下。第二別明王告夫人。就文有四。一標女名位。二嘆女內德。三明若女見佛。必蒙深利。第四明宜可與書。共相謂言者。夫妻共談。欲論女量行。迭相告發。故云共相謂言。斯句是總敘夫妻之言。問。王告夫人。夫人未語。云何得名共相謂言。一釋云。前來本有語論。因此而生今說。故云共相謂言。又人云。王向夫人有所說。即是共語。不必兩人同語。為共相謂言。且王今前言。夫人後答。始終論之。則是共相謂言也。古注云。天慈發內。理化無偏。故云共也。勝鬘夫人是我之女者。正別標女名位也。勝鬘為名

【現代漢語翻譯】現代漢語譯本：已經很久了。《中阿含經》第六十卷的《善生經》詳細講述了波斯匿王（Prasenajit，古代印度拘薩羅國國王）獲得信仰的事情。《中本起經·度波斯匿王品》也講述了他獲得小乘信仰的事情。因此可知他獲得小乘信仰已經很久了，只是獲得大乘信仰的時間不長。問：什麼原因使他信仰大乘呢？答：波斯匿王吹奏䗍（一種樂器）敲擊鼓，與末利夫人（Mallika，波斯匿王的王后）一同前往佛陀處。佛陀因此為他說《擊法鼓經》，發出常、樂、我、凈的聲音。波斯匿王於是開始信奉大乘佛法。所以說信奉佛法的時間不長。所謂『不長』，是指從前初信佛法，與之後衡量的時間相比，時間並不長。所以說是『不長』。問：為什麼要敘述信奉佛法的時間不長呢？古注說，波斯匿王過去信奉邪道，現在才開始領悟正信。現在想要表明他必定沒有長期修習邪道，所以說是『不長』。又從事情上來說，父母對子女的感情是慈愛，父母剛開始信解佛法，就想用自己所信奉的，讓子女也領悟。所以有『不長』的說法。如果從道理上辨析，波斯匿王和末利夫人大多是大權示現，勝鬘夫人（Srimala，波斯匿王的女兒）也不是真正的凡夫。他們總是想快速弘揚大道，使眾生早日領悟一乘佛法。所以敘述信奉佛法時間不長。『共相謂言』以下，第二部分分別說明波斯匿王告訴末利夫人。從文義上有四點：一、標明女兒的姓名和地位；二、讚歎女兒內在的德行；三、說明如果女兒見到佛陀，必定會得到深刻的利益；四、說明應該可以給她寫信。『共相謂言』，是指夫妻共同談論，想要評論女兒的品行，互相告知，所以說是『共相謂言』。這句話是總述夫妻的對話。問：波斯匿王告訴末利夫人，末利夫人還沒有說話，怎麼能說是『共相謂言』呢？一種解釋是，之前本來就有對話，因此而產生現在的說法，所以說是『共相謂言』。也有人說，波斯匿王向末利夫人說了些什麼，就是共同對話，不一定兩個人同時說話，才算是『共相謂言』。而且波斯匿王先說，末利夫人後回答，始終論之，這就是共同對話。古注說，天子的慈悲發自內心，理性的教化沒有偏頗，所以說是『共』。『勝鬘夫人是我之女』，正是分別標明女兒的姓名和地位。勝鬘是名字勝鬘為名

【English Translation】 English version: It has been a long time. The Sixtieth Volume of the Madhyama-āgama, the 'Sela Sutta', extensively narrates the story of King Prasenajit (Prasenajit, King of Kosala in ancient India) gaining faith. The 'Chapter on Converting King Prasenajit' in the Middle Length Sutra of the Origin of Karma also speaks of him gaining faith in the Hinayana. Therefore, it is known that he has had faith in the Hinayana for a long time, but his faith in the Mahayana is recent. Question: What caused him to believe in the Mahayana? Answer: King Prasenajit played the conch and beat the drum, and together with Queen Mallika (Mallika, Queen of King Prasenajit), went to the Buddha. The Buddha then spoke the 'Drum of the Dharma Sutra' for him, producing the sounds of permanence, bliss, self, and purity. The king then began to believe in the Mahayana Dharma. Therefore, it is said that his faith in the Dharma is recent. 'Recent' means that compared to the time after his initial faith, the time is not long. Therefore, it is said to be 'recent'. Question: Why narrate that his faith in the Dharma is recent? Ancient commentaries say that King Prasenajit previously believed in heretical paths, and now he has begun to understand the correct faith. Now, it is intended to show that he certainly has not practiced heretical paths for a long time, so it is said to be 'recent'. Also, in terms of events, parents have loving affection for their children. When parents first gain faith and understanding, they want to use what they believe in to enlighten their children as well. Therefore, there is the saying 'recent'. If analyzed from the perspective of principle, King Prasenajit and Queen Mallika are mostly manifestations of great power, and Lady Srimala (Srimala, daughter of King Prasenajit) is not truly an ordinary person. They always want to quickly propagate the Great Path, so that beings can quickly awaken to the One Vehicle. Therefore, they narrate that their faith in the Dharma is recent. 'Speaking to each other' below, the second part separately explains King Prasenajit telling Queen Mallika. In terms of the text, there are four points: first, to identify the daughter's name and position; second, to praise the daughter's inner virtues; third, to explain that if the daughter sees the Buddha, she will surely receive profound benefits; fourth, to explain that it would be appropriate to write a letter to her. 'Speaking to each other' refers to a husband and wife talking together, wanting to comment on their daughter's conduct, informing each other, so it is said to be 'speaking to each other'. This sentence is a general summary of the husband and wife's conversation. Question: King Prasenajit told Queen Mallika, but Queen Mallika has not yet spoken, so how can it be said to be 'speaking to each other'? One explanation is that there was originally a conversation before, and therefore the current statement arises, so it is said to be 'speaking to each other'. Some also say that King Prasenajit said something to Queen Mallika, which is a joint conversation, and it is not necessary for two people to speak at the same time to be considered 'speaking to each other'. Moreover, King Prasenajit speaks first, and Queen Mallika answers later, so in the end, it is a joint conversation. Ancient commentaries say that the compassion of the Son of Heaven arises from within, and rational teaching is unbiased, so it is said to be 'joint'. 'Lady Srimala is my daughter' is precisely to separately identify the daughter's name and position. Srimala is the name Srimala is the name

。夫人是位。又末利亦是夫人。今欲標異母親。故復云勝鬘夫人也。是我之女者。知子莫若於父。故云我之女也。又顯父慈愛之重。欲以道法利之。故云是我之女。又我以生其肉身。復欲使佛發其慧命。故云是我之女。聽慧利根。通敏易悟者。第二嘆女之德。女若無德。雖報無益。良由有德。報必蒙利。故嘆女之德也。智之在耳曰聽。智之在心曰慧。速疾達理稱利。能生妙解為根。故云聽慧利根也。通敏易悟者。上嘆其內解。今美其外學。博達事理曰通。內明在心為敏。一聞即領稱易。未解令解名悟。問。善聽為聰。善察為明。今何故云聰慧。不言明慧。答。今正示因聞得悟故也。若見佛者下。上敘其內德。今第三明外值勝緣。或可勸其自往佛所。或可知其必能通感。仰睹金容。為見佛義。見佛者。見佛寶也。必速解法。明聞法能解也。必速解法。謂解也。心得無疑。謂信也。即上敏悟之義也。若前未得小乘之信。今報令得正解。為離邪道之疑。前若已得小乘之信。于大乘理未解。今報得大乘之信。必離小乘之疑。古注云。封形存見。亦未識佛。能深悟速解。為見真佛也。宜時遣信發其道意下。第四章也。以內有明慧之因。外值諸佛之緣。因緣既具。故宜及時遣信發其道心也。夫人白言今正是時下。第三敘夫人答也。

【現代漢語翻譯】現代漢語譯本：夫人是位（指勝鬘夫人身份尊貴）。又末利（Mallika，人名）也是夫人。現在想要標明她與其他母親的不同，所以又說勝鬘夫人。說『是我之女』，是因為知子莫如父，所以說『是我之女』。又顯示父親慈愛之深重，想要用佛法利益她，所以說『是我之女』。又我生養了她的肉身，還想讓她因佛法而生出慧命，所以說『是我之女』。『聽慧利根，通敏易悟者』，這是第二點讚歎女兒的德行。女兒如果沒有德行，即使報訊也沒有益處。正因為她有德行，報訊必定能得到利益，所以讚歎女兒的德行。智慧在耳朵里叫做『聽』，智慧在心裡叫做『慧』。迅速通達義理叫做『利』，能夠產生微妙的理解叫做『根』，所以說『聽慧利根』。『通敏易悟者』，上面是讚歎她的內在理解力，現在讚美她的外在學習能力。廣泛通達事理叫做『通』，內在的明辨在心裡叫做『敏』。一聽就能領會叫做『易』，不理解的使之理解叫做『悟』。問：善於聽叫做『聰』，善於觀察叫做『明』，現在為什麼說『聰慧』，而不說『明慧』？答：現在正是要說明因為聽聞而得到領悟的緣故。『若見佛者』以下，上面敘述了她的內在德行，現在第三點說明她外在遇到殊勝的因緣。或許可以勸她親自前往佛所，或許可以知道她必定能夠通達感應，仰慕瞻仰佛的金容，這是見佛的意義。『見佛者』，是見佛寶。『必速解法』，說明聽聞佛法能夠理解。『必速解法』，是說理解。『心得無疑』，是說信心，也就是上面所說的敏悟之義。如果之前沒有得到小乘的信心，現在報訊讓她得到正確的理解，從而遠離邪道的疑惑。如果之前已經得到小乘的信心，對於大乘的道理還不理解，現在報訊讓她得到大乘的信心，必定能遠離小乘的疑惑。古注說，封存形象地存在，也未認識佛，能夠深刻領悟迅速理解，才是見到真佛。『宜時遣信發其道意』以下，是第四章。因為內在有明慧的因，外在遇到諸佛的緣，因緣既然具備，所以應該及時派遣使者，啓發她的道心。『夫人白言今正是時』以下，是第三點敘述夫人的回答。 English version: 'The lady is a noble' (referring to the honorable status of Queen Srimala (Srimālādevī)). Also, Mallika (Mallikā, a personal name) is also a lady. Now, wanting to distinguish her from other mothers, it is further said 'Queen Srimala'. Saying 'is my daughter' is because no one knows a child better than their father, hence 'is my daughter'. It also shows the father's deep love and the desire to benefit her with the Dharma, hence 'is my daughter'. Furthermore, I gave birth to her physical body, and I also want her to generate wisdom-life through the Buddha's teachings, hence 'is my daughter'. 'Listening-wisdom sharp roots, comprehensive-quick-easy understanding', this is the second point praising the daughter's virtues. If the daughter has no virtues, even reporting would be useless. Precisely because she has virtues, reporting will surely receive benefit, hence praising the daughter's virtues. Wisdom in the ears is called 'listening', wisdom in the heart is called 'wisdom'. Quickly understanding the principles is called 'sharp', being able to generate subtle understanding is called 'roots', hence 'listening-wisdom sharp roots'. 'Comprehensive-quick-easy understanding', above is praising her inner understanding, now praising her outer learning ability. Broadly understanding matters and principles is called 'comprehensive', inner discernment in the heart is called 'quick'. Understanding immediately upon hearing is called 'easy', causing the uncomprehending to understand is called 'understanding'. Question: Being good at listening is called 'acute', being good at observing is called 'bright', now why say 'acute-wisdom' and not 'bright-wisdom'? Answer: Now it is precisely to explain that it is because of hearing that one obtains understanding. 'If seeing the Buddha' below, above narrates her inner virtues, now the third point explains that she externally encounters excellent conditions. Perhaps one can advise her to personally go to the Buddha's place, or perhaps one can know that she will surely be able to understand and respond, admiring and gazing upon the Buddha's golden countenance, this is the meaning of seeing the Buddha. 'Seeing the Buddha' is seeing the Buddha Jewel. 'Will quickly understand the Dharma', explaining that hearing the Dharma enables understanding. 'Will quickly understand the Dharma' is saying understanding. 'Heart attains no doubt' is saying faith, which is the meaning of the above-mentioned quick understanding. If previously one has not obtained the faith of the Small Vehicle (Hinayana), now reporting allows her to obtain correct understanding, thereby departing from the doubts of the heretical paths. If previously one has already obtained the faith of the Small Vehicle, but does not yet understand the principles of the Great Vehicle (Mahayana), now reporting allows her to obtain the faith of the Great Vehicle, surely able to depart from the doubts of the Small Vehicle. Ancient commentaries say, preserving the form of existence, one still does not recognize the Buddha, being able to deeply understand and quickly comprehend is truly seeing the Buddha. 'Should timely send a messenger to arouse her aspiration for the Way' below, is the fourth chapter. Because internally there is the cause of bright wisdom, externally encountering the conditions of the Buddhas, since the causes and conditions are complete, therefore one should timely send a messenger to arouse her aspiration for the Way. 'The lady said, now is precisely the time' below, is the third point narrating the lady's reply.

【English Translation】 The lady is a noble. Also, Mallika is also a lady. Now, wanting to distinguish her from other mothers, it is further said 'Queen Srimala'. Saying 'is my daughter' is because no one knows a child better than their father, hence 'is my daughter'. It also shows the father's deep love and the desire to benefit her with the Dharma, hence 'is my daughter'. Furthermore, I gave birth to her physical body, and I also want her to generate wisdom-life through the Buddha's teachings, hence 'is my daughter'. 'Listening-wisdom sharp roots, comprehensive-quick-easy understanding', this is the second point praising the daughter's virtues. If the daughter has no virtues, even reporting would be useless. Precisely because she has virtues, reporting will surely receive benefit, hence praising the daughter's virtues. Wisdom in the ears is called 'listening', wisdom in the heart is called 'wisdom'. Quickly understanding the principles is called 'sharp', being able to generate subtle understanding is called 'roots', hence 'listening-wisdom sharp roots'. 'Comprehensive-quick-easy understanding', above is praising her inner understanding, now praising her outer learning ability. Broadly understanding matters and principles is called 'comprehensive', inner discernment in the heart is called 'quick'. Understanding immediately upon hearing is called 'easy', causing the uncomprehending to understand is called 'understanding'. Question: Being good at listening is called 'acute', being good at observing is called 'bright', now why say 'acute-wisdom' and not 'bright-wisdom'? Answer: Now it is precisely to explain that it is because of hearing that one obtains understanding. 'If seeing the Buddha' below, above narrates her inner virtues, now the third point explains that she externally encounters excellent conditions. Perhaps one can advise her to personally go to the Buddha's place, or perhaps one can know that she will surely be able to understand and respond, admiring and gazing upon the Buddha's golden countenance, this is the meaning of seeing the Buddha. 'Seeing the Buddha' is seeing the Buddha Jewel. 'Will quickly understand the Dharma', explaining that hearing the Dharma enables understanding. 'Will quickly understand the Dharma' is saying understanding. 'Heart attains no doubt' is saying faith, which is the meaning of the above-mentioned quick understanding. If previously one has not obtained the faith of the Small Vehicle (Hinayana), now reporting allows her to obtain correct understanding, thereby departing from the doubts of the heretical paths. If previously one has already obtained the faith of the Small Vehicle, but does not yet understand the principles of the Great Vehicle (Mahayana), now reporting allows her to obtain the faith of the Great Vehicle, surely able to depart from the doubts of the Small Vehicle. Ancient commentaries say, preserving the form of existence, one still does not recognize the Buddha, being able to deeply understand and quickly comprehend is truly seeing the Buddha. 'Should timely send a messenger to arouse her aspiration for the Way' below, is the fourth chapter. Because internally there is the cause of bright wisdom, externally encountering the conditions of the Buddhas, since the causes and conditions are complete, therefore one should timely send a messenger to arouse her aspiration for the Way. 'The lady said, now is precisely the time' below, is the third point narrating the lady's reply.

今正是時者。道機不可差也。又以勝鬘感佛必蒙利益。故言今正是時。又正是逾阇國內眾生機感得益之時故也。以事為釋正是作書遣使之時。王及夫人與勝鬘書下。第四作書嘆佛。所以須父母作書者。一欲明父母之言。必無虛妄。使勝鬘信受。是故作書。二使勝鬘知二親萬德。心生歡喜。是故作書。三欲使勝鬘傳教。傳教未聞。使同發道意也書疏之儀。各隨國風。在始或目前有勞問。而今此中但云嘆佛。作書正應是王。而言王及夫人者。共議既同。則是父母同作一書也。書者舒也。若使不舒。即隱內義。是故遣書。略贊如來無量功德者。書不能載故稱略。又書尚不能盡言。焉能窮德。是以言略。又勝鬘根利。不煩廣美故云略嘆。雖復略贊。而言約事圓。故云無量功德。嘆美聖德名贊。惡盡曰功。善滿稱德。又德者得也。修功所得。故名功德也。又功謂功能。諸行皆有潤益之力。此功是其善行家德。名功德也。如清冷功能。是水家之德。即遣內人下。第五遣使送書。就文為二。初遣內人。次內人䘖命。宮合之事。非外所通。故言內人也。名旃提羅者。出使人名也。依外國語。四名相濫。一名旃提羅。此云奄人。二扇提羅。此雲石女。三云旃陀羅。此云殺狗人。四旃荼羅。此名為月。又旃提羅者。此云善信。其人善而有信

。故言善信。今謂奄人是其通名。善信當其別稱。未曾有經云。旃提羅翻為應作。王宮內有四石女。此則一人。古注旃提羅內監也。使人奉書下。第二內人䘖命。王既有命。故赍書往。彼阿逾阇者。此翻云無生。此國往昔大乘人住。多解無生。國從人立名。故云無生國也。又翻為不可戰。邊城險固。不可攻戰。是支祥王所居。為舍衛之附庸。入其宮內者。上敘其通處。今到其別處也。既是女人。又是家信。故直進宮內。跪而授書。故云敬授。是敬君王之命。意不在勝鬘。勝鬘得書下。自上已來外緣發起。今第二內因感悟。由外緣發起。故內因感悟。故此二章。通名發起序也。就文亦五。第一明勝鬘歡喜。二明述書嘆佛。欲申供養。三明興請感佛。第四辨于佛應。第五三業敬嘆。此五即是次第可生起之。得書歡喜者。就理釋者。書中詮明佛德。發以大乘之信。是冥相關。有逾常意趣。是故歡喜。又事中。女在他國。得父母書。復睹使人顏色知國平安。二尊萬福。是故歡喜。頂受者。上明內心歡喜。今明外形頂戴。又所詮事重。冥致極敬。故頂戴而受。不云奉敕。直言得書者。此是經家述事。非勝鬘自言。又外國之法。得尊長書。前以手受。次頂戴之。顯已敬仰。然後尋讀。故云頂受。又法。前拜書及信人。然後受書頂戴

而受。執文曰讀。背文曰誦。始則領受在心曰受。終則憶而不忘曰持。此書讚揚佛德。異於常信。故言生希有心。又此心由來未發。故名希有。上父母遣書。令發道意。今果如上語。則顯知子莫若於父也。又佛德超出世間。深懷奇特。為生希有心。向旃提羅者。對使而言。故云向旃提羅。旃提羅是父母之使。對之如對父母。又旃提羅是傳佛之使。對之猶如對佛。所以說偈者。一偈言約。能攝多義。勝鬘欲以略言攝佛廣德。二者偈言巧妙。勝鬘欲以美妙之言讚揚佛德。是故說偈。三者隨從國法。天竺風化。若見國王父母尊長及以三寶。多說偈讚歎。勝鬘今隨國法。是故說偈。如法華疏內具陳也。我聞佛音聲者。依七分明義三分已竟。今是第三方便顯德起信分。所言方便顯德起信者。父母送書。勝鬘悟解。感佛臨降。即欲承佛威神。為眾說法。但恐物未肯信受。故前嘆佛德。次明佛為授記。物方生信。然後始得為物說法。故言顯德起信分。今明遠亦有斯意也。但如前分文。今是五中第二。上半述書嘆佛。下半審書許供。我聞佛音聲者。我聞父母嘆佛音聲。故云我聞佛音聲也。問。勝鬘用眼讀書。不曾耳聽。何故言聞。答。父母作書。以身表口。勝鬘覽讀。以目代耳。故名為聞。又解。書本詮聲。勝鬘尋書。如從父母面聞也

。又解。傳道聲于書上故言聞。又解。父母作書讚歎于佛。此是身造口業。勝鬘讀書。目作耳業也。世所未曾有者。述書所贊也。如書所嘆。乃是出世功德。故云世所未曾有也。所言真實者審定書言也。問。前云勝鬘利根易悟。今既得書。何故疑惑不即領受。答。事有難信易信。世事易信。出世難信。今書所傳。世間未有。故須審定。又勝鬘是聰慧人。凡所得事。審而詳之。不同愚人遇便信受。故毗婆沙云。聰明之人有二種相。一善說法。二善思量也。應當修供養者。一解云。佛必如書中讚歎真實不虛者。則是無上福田。理合供養也。又解。必如書所嘆真實不虛者。則傳書之人有大恩德。我須報其人恩供養之也。故梵本文云。是言若真實。我當與汝衣也。修謂營修。修飾供具。又修是修行。欲令行供養仰惟佛世尊者。此第三勝鬘仰請。所以仰請者。既書所嘆必能利益於我。是故仰請令我得見。半行以下須上。明佛有普慈之惠。半行明上哀于下。請令得見。書云慕上曰仰。勝鬘在生死內。復受女形。是極凡下。如來居生死之外。為大丈夫高遠之極。故以下情慕上。所以稱仰。惟者思惟。將欲請感。而下情測度。意地思惟也。仰惟如伏度。伏度之例也。佛世尊者。出所測度之人。佛者覺也世間有一夕之眠。則有一朝之覺。

【現代漢語翻譯】現代漢語譯本：另一種解釋是，將佛法之聲記錄在書上，所以說是『聞』。還有一種解釋是，父母寫信讚歎佛陀。這是身體造作口業，勝鬘讀書，眼睛也參與了聽聞佛法的行為。『世所未曾有者』，是描述書中所讚歎的內容。如同書中所讚歎的，乃是出世間的功德，所以說是『世所未曾有』。『所言真實者』，是審定書中所說的話是否真實。問：前面說勝鬘根器敏利容易領悟，現在既然得到了書信，為什麼還要疑惑而不立刻領受？答：事情有難信和易信之分，世間的事情容易相信，出世間的事情難以相信。現在書信中所傳達的內容，世間從未有過，所以需要審定。而且勝鬘是聰慧之人，凡是得到的事情，都會審慎而詳細地思考，不同於愚笨的人遇到事情就輕易相信。所以《毗婆沙論》說：『聰明之人有兩種特徵，一是善於說法，二是善於思量。』『應當修供養者』，一種解釋是，如果佛陀確實如書中所讚歎的那樣真實不虛，那就是無上的福田，理應供養。另一種解釋是，如果確實如書中所讚歎的那樣真實不虛，那麼傳遞書信的人有很大的恩德，我需要報答那個人的恩情，供養他。所以梵文字中說：『如果這些話是真實的，我應當給你衣服。』『修』是經營修飾，修飾供養的器具。『修』也是修行。『欲令行供養仰惟佛世尊者』，這是第三個勝鬘的仰請。之所以仰請，是因為書中所讚歎的必定能利益我，所以仰請讓我得見佛陀。『半行以下須上』，說明佛陀有普慈的恩惠。『半行明上哀于下，請令得見』，說明佛陀哀憫下方的眾生，請佛陀讓她得見。書上說，『慕上曰仰』，勝鬘在生死輪迴之中，又受女身，是極其凡庸低下。如來居住在生死輪迴之外，是大丈夫高遠之極。所以以低下的情感仰慕上方。所以稱『仰』。『惟者思惟』，將要請求感應，而以低下的情感揣測，在心中思惟。『仰惟』如同『伏度』，是伏度的例子。『佛世尊者』，說出所揣測的對象。『佛』是覺悟的意思，世間有一夕的睡眠，就有一朝的覺醒。

【English Translation】 English version: Another explanation is that the Dharma's voice is recorded in the book, hence the word 'heard'. Another explanation is that the parents wrote a letter praising the Buddha. This is the body creating verbal karma; when Srimala reads the book, her eyes also participate in the act of hearing the Dharma. 'Unprecedented in the world' describes what is praised in the book. As praised in the book, it is a supramundane merit, hence the saying 'unprecedented in the world'. 'What is said is true' means verifying whether the words in the book are true. Question: Earlier it was said that Srimala has sharp faculties and easily understands, but now that she has received the letter, why is she still doubtful and not immediately accepting it? Answer: There are things that are difficult to believe and things that are easy to believe. Worldly things are easy to believe, while supramundane things are difficult to believe. What is conveyed in the letter now has never existed in the world, so it needs to be verified. Moreover, Srimala is an intelligent person; she carefully and thoroughly considers everything she receives, unlike foolish people who readily believe whatever they encounter. Therefore, the Vibhasa says: 'Intelligent people have two characteristics: one is being good at teaching the Dharma, and the other is being good at contemplating.' 'Should make offerings' has one explanation: if the Buddha is indeed as praised in the book, true and not false, then he is a supreme field of merit and should be offered to. Another explanation is: if it is indeed as praised in the book, true and not false, then the person who delivered the letter has great kindness, and I need to repay that person's kindness by making offerings to him. Therefore, the Sanskrit text says: 'If these words are true, I shall give you clothes.' 'Make' means managing and decorating, decorating the offering implements. 'Make' also means practice. 'Desiring to make offerings, reverently thinking of the Buddha, the World Honored One' is Srimala's third reverent request. The reason for the reverent request is that what is praised in the book must benefit me, so I reverently request to see the Buddha. 'The half-line below needs to be above' indicates that the Buddha has universal compassion. 'The half-line shows the superior pitying the inferior, requesting to be seen' indicates that the Buddha pities the sentient beings below, requesting the Buddha to allow her to see him. The book says, 'Looking up to the superior is called reverence.' Srimala is within samsara (生死) and has received a female body, which is extremely ordinary and low. The Tathagata (如來) dwells outside of samsara and is the ultimate height of a great man. Therefore, with a low emotion, she looks up to the superior. Therefore, it is called 'reverence'. 'Thinking' means contemplating, intending to request a response, and with a low emotion, she speculates and contemplates in her mind. 'Reverently thinking' is like 'subduing and measuring', an example of subduing and measuring. 'The Buddha, the World Honored One' states the object of speculation. 'Buddha' means awakening; in the world, there is one night of sleep, and then there is one morning of awakening.

既有生死長夜。則有朗然大覺也。既能自覺。復能覺悟世間。為世崇重。故云世尊。普為世間出者釋上思惟測度之意。我思惟測度。如來大慈無偏。如日月之照世。故云普為世間出。如華嚴云。無盡平等妙法界。悉皆充滿如來身。無取無起永寂滅。為一切歸故出世也。亦應垂哀愍者。夫如來出世。正為救苦眾生。然我是世間一數。亦應哀愍於我。言亦應者。以上世間之言。以類于已。故亦應也。又慈在於佛。未敢自專。故言亦應。上心慈下。目之為垂。我則有苦無樂。故請佛哀愍。請心決定故言必令我得見。即生此念時下。第四明如來赴應。但釋應凡有三家。第一解云。無應法起。如涅槃云。五指實無師子但以慈善根力令見師子。今亦如是佛實不從空而應。但勝鬘默唸。自於空中見佛。此解似同攝論心外無境之義也。第二釋云。有應法起。勝鬘默唸。如來應起。故有應法起。第三釋云。經具二文。宜應雙用。隨心所見。心外無法。是故無起。而境宛然。故言有起。須知無起而起。起無所起也。就文有三。一明應時。二辨應處。三出應儀。即生此念時者。謂應時也。一釋云。佛應與心念同時。若聲響之相應。故云念也。又釋。要須念力成就。如來應念現身。但起示起速無差。故云即念時而現耳。空中現者。第二明應處也

【現代漢語翻譯】現代漢語譯本既有生死輪迴的漫長黑夜，也就有清朗覺悟的佛陀出現。佛既能自我覺悟，又能覺悟世間，因此受到世人的崇敬和重視，所以被稱為『世尊』（Bhagavan，意為世間尊貴的人）。『普為世間出』是解釋前面思惟測度的意思。我思惟測度，如來的大慈大悲沒有偏頗，就像日月照耀世間一樣，所以說『普為世間出』。如同《華嚴經》所說：『無盡平等微妙的法界，完全充滿如來的身。』沒有執取，沒有生起，永遠寂滅，爲了讓一切眾生迴歸，所以出世。『亦應垂哀愍者』，如來出世，正是爲了救度受苦的眾生，而我是世間眾生中的一個，也應該哀憐我。說『亦應』，是以上面世間眾生的話，類比到自己，所以說『亦應』。而且慈悲在於佛，我不敢自作主張，所以說『亦應』。上面是佛慈悲于下，稱之為『垂』。我只有苦沒有樂，所以祈請佛哀憐。祈請的心意已定，所以說『必令我得見』。『即生此念時下』，第四是說明如來應現。但解釋應現，有三家說法。第一種解釋說，沒有應現之法生起，如同《涅槃經》所說：『五指實際上沒有獅子，只是憑藉慈善的根力，才得以見到獅子。』現在也是這樣，佛實際上不是從空中應現，只是勝鬘（Shrimala，人名）默唸，自己就在空中見到佛。這種解釋類似於攝論『心外無境』的義理。第二種解釋說，有應現之法生起。勝鬘默唸，如來應該應現，所以有應現之法生起。第三種解釋說，經文兼具兩種說法，應該同時採用。隨心所見，心外沒有法，所以沒有生起；而境界宛然存在，所以說有生起。須知沒有生起而生起，生起而無所生起。就經文來說，有三點：一是說明應現的時間，二是辨明應現的處所，三是說明應現的儀態。『即生此念時者』，是說應現的時間。一種解釋說，佛的應現與心念同時，如同聲音與迴響的相應，所以說『念也』。又一種解釋說，必須念力成就，如來應念現身，只是生起和示現的速度沒有差別，所以說『即念時而現耳』。『空中現者』，第二是說明應現的處所。

【English Translation】 English version Since there is the long night of birth and death, there is also the clear and enlightened Buddha. Since the Buddha can awaken himself, he can also awaken the world, and is therefore revered and valued by the world, hence the title 'Bhagavan' (meaning 'World Honored One'). 'Appearing universally for the world' explains the meaning of the preceding contemplation and deliberation. I contemplate and deliberate that the Tathagata's (Tathagata, meaning 'Thus Come One') great compassion is impartial, just as the sun and moon illuminate the world, hence the saying 'Appearing universally for the world.' As the Avatamsaka Sutra (Avatamsaka Sutra, meaning 'Flower Garland Sutra') says: 'The endless, equal, and wondrous Dharma Realm is completely filled with the body of the Tathagata.' Without grasping, without arising, eternally in Nirvana (Nirvana, meaning 'cessation of suffering'), he appears in the world to allow all beings to return. 'Also should bestow compassion' means that the Tathagata appears in the world precisely to save suffering beings, and I am one of the beings in the world, so he should also have compassion on me. Saying 'also should' is to compare oneself to the aforementioned beings in the world, hence 'also should.' Moreover, compassion rests with the Buddha, and I dare not presume, hence 'also should.' Above is the Buddha's compassion towards those below, which is called 'bestowing.' I only have suffering and no joy, so I beseech the Buddha to have compassion. The intention of the request is determined, hence 'must allow me to see.' 'Immediately upon this thought arising,' the fourth is to explain the Tathagata's response. However, there are three explanations of the response. The first explanation says that no responsive Dharma arises, as the Nirvana Sutra (Nirvana Sutra, meaning 'Sutra of Complete Extinction') says: 'The five fingers do not actually have a lion, but only through the power of benevolent roots can one see a lion.' It is the same now; the Buddha does not actually respond from the sky, but Shrimala (Shrimala, a name) silently contemplates, and she sees the Buddha in the sky. This explanation is similar to the Yogacara (Yogacara, meaning 'Mind-Only') theory of 'no object outside the mind.' The second explanation says that a responsive Dharma arises. Shrimala silently contemplates that the Tathagata should respond, so a responsive Dharma arises. The third explanation says that the sutra contains both explanations and should use both simultaneously. As the mind sees, there is no Dharma outside the mind, so there is no arising; yet the realm is clearly present, so it is said that there is arising. One must know that there is arising without arising, and arising without anything arising. Regarding the text, there are three points: first, explaining the time of the response; second, distinguishing the place of the response; and third, explaining the manner of the response. 'Immediately upon this thought arising' refers to the time of the response. One explanation says that the Buddha's response is simultaneous with the thought, like the correspondence of sound and echo, hence 'thought.' Another explanation says that the power of thought must be accomplished, and the Tathagata appears in response to the thought, but the speed of arising and showing is no different, hence 'immediately appearing upon the thought.' 'Appearing in the sky' is the second point, explaining the place of the response.

。今就事理釋之。就事而言。男女有隔。既應後宮。不宜到地。就理釋者。法身無為。而無所不為。即寂而動。故云空中現。又示赴感無方。來無處所。卓爾現空。又示普應十方。常是四絕。又示如來覺諸法如幻如虛空。以示常行於空。故於空現。又云。佛真法身。猶若虛空應物現形。如水中月。此明法身如空。以本垂跡。如從空而現。又會勝鬘上嘆云。我聞佛音聲。世所未曾有。世間之人不知感逝空即應。今既知感。逝空即應。故是世間所無也。問。前云男女事隔于空現者。觀經何故於宮現耶。答。彼言宮中現者。在虛空之宮現耳。未必在地。又聖蹟無方。不可一類。或處空現形。或入宮應物也。普放凈光明。顯示無比身者第三明應儀。凡有二句。一者普放光明。二者現無比身。有四面大光。及項后圓光。此並常光今更現非常之光謂于支節毛孔舉體放光。故名為普亦可一光遍滿虛空。通徹宮內。故稱為普。又欲明感者便見。無感者不睹。非是光有偏私。故名為普。所言凈者。一光體皎潔。二能除眾生垢闇。顯示無比身者。佛常身丈六。已自端嚴。今復為光所照。相好明瞭。故云顯示。天下無類。故云無比。如常嘆佛偈云。天上天下無如佛。十方世界亦無比。世間所有我悉見。一切無有如佛者。又本有常光今更普放光

。本是丈六身。今更示奇特之身故云無比身也。所以顯示無比身者。欲起勝鬘愿求之心。復欲發其不虛之嘆故也。勝鬘及眷屬頭面接足禮者。此第五勝鬘敬嘆。初半偈敘敬。下半偈明嘆。自有見佛嘆而不敬。今具足也。頭是一身之尊。足是一身之卑。以尊捉卑。顯敬誠之至。問。勝鬘在地。如來處空。云何得接。答。此舉內心運想言接耳。咸以清凈心者。又上是身業敬。今是意業敬。嘆佛實功德。口業敬。此是總標嘆。如來妙色身下。別出嘆辭。咸者同也。勝鬘之與眷屬。同運凈心。以嘆于佛。又凈者信也。起凈信之心。又不雜煩惱心嘆。名凈心。實功德者。書內嘆佛。但是聞聲。有言無事。今睹佛形。則事稱于言。故稱為實。又眾德依實理而成。又妙出妄情故名為實。如來妙色身下。經有三分。自上已來序說已竟。今是第二正說。依經下文。凡有十六名字。一嘆如來第一義真實功德。二不思議大受。三一切愿攝大愿。四說不思議攝受正法。五說入一乘。六說無邊聖諦。七說如來藏。八說法身。九說空義隱覆真實。十說一諦。十一說常住安隱一依。十二說顛倒真實。十三說自性清凈心隱覆。十四說如來真子。十五說勝鬘夫人師子吼。此十五並有別章解釋。第十六云。複次憍尸迦。此經所說。斷一切疑決定了義。入一乘

【現代漢語翻譯】現代漢語譯本：原本是丈六金身（指佛陀的標準身形，高一丈六尺），現在又示現出奇特的身形，所以說是無比身。之所以顯示無比身，是爲了引發勝鬘（Śrīmālādevī，人名，意為『勝鬘夫人』）愿求佛法的心，也爲了引發她真實不虛的讚歎。勝鬘和她的眷屬頭面接足禮拜，這是第五個勝鬘的敬嘆。前半偈敘述恭敬，後半偈表明讚歎。有人見到佛卻只讚歎而不恭敬，現在勝鬘兩者都做到了。頭是一身最尊貴的地方，足是一身最卑賤的地方，用尊貴的頭去接觸卑賤的足，顯示敬意的真誠至極。問：勝鬘在地上，如來在空中，怎麼能夠接觸到佛足？答：這是指內心運想，表示接觸而已。『咸以清凈心』，前面是身業的恭敬，現在是意業的恭敬，讚歎佛陀真實的功德，是口業的恭敬。這是總的標明讚歎。『如來妙色身』以下，分別列出讚歎之辭。『咸』是共同的意思，勝鬘和她的眷屬，一同運用清凈的心，來讚歎佛陀。『凈』也指信心，生起清凈的信心，不夾雜煩惱心來讚歎，就叫做凈心。『實功德』，以前讚歎佛陀，只是聽聞聲音，有言而無實事，現在親眼見到佛陀的形像，那麼實事就與言語相稱，所以稱為『實』。而且眾多功德依真實的理體而成，又妙德超出虛妄的情感，所以名為『實』。『如來妙色身』以下，經文有三分。從上面開始是序說部分已經結束，現在是第二部分正說。依據經文的下文，總共有十六個名稱：一、讚歎如來第一義真實功德；二、不思議大受；三、一切愿攝大愿；四、說不思議攝受正法；五、說入一乘（Ekayāna，唯一乘）；六、說無邊聖諦（Aryasatya，四聖諦）；七、說如來藏（Tathāgatagarbha，如來藏）；八、說法身（Dharmakāya，法身）；九、說空義隱覆真實；十、說一諦；十一、說常住安隱一依；十二、說顛倒真實；十三、說自性清凈心隱覆；十四、說如來真子；十五、說勝鬘夫人師子吼。這十五個都有單獨的章節解釋。第十六個說：『複次憍尸迦（Kauśika，帝釋天的別名）。這部經所說的，斷除一切疑惑，決定了義，進入一乘。』

【English Translation】 English version: Originally, it was a sixteen-foot body (referring to the standard form of the Buddha, sixteen feet tall). Now, it further manifests a unique form, hence it is called the incomparable body. The reason for displaying the incomparable body is to arouse Śrīmālādevī's (name of a person, meaning 'Queen Śrīmālā') desire to seek the Dharma, and also to elicit her genuine and truthful praise. Śrīmālā and her retinue prostrated with their heads and faces at the feet of the Buddha, this is the fifth instance of Śrīmālā's reverence and praise. The first half of the verse describes reverence, and the second half clarifies praise. Some people see the Buddha but only praise without reverence, now Śrīmālā does both completely. The head is the most honorable part of the body, and the feet are the most humble part of the body. Using the honorable to touch the humble shows the utmost sincerity of reverence. Question: Śrīmālā is on the ground, and the Tathāgata (如來，Tathāgata) is in the air, how can she touch the Buddha's feet? Answer: This refers to mentally visualizing and expressing contact. 'All with pure minds,' the previous was reverence of body, now it is reverence of mind, praising the Buddha's true merits, is reverence of speech. This is a general indication of praise. 'The wonderful form body of the Tathāgata' below, separately lists the words of praise. 'All' means together, Śrīmālā and her retinue, together use pure minds to praise the Buddha. 'Pure' also refers to faith, generating a pure mind of faith, without mixing in defiled thoughts to praise, is called a pure mind. 'True merits,' previously praising the Buddha, was only hearing the sound, there were words without substance, now personally seeing the Buddha's form, then the substance matches the words, so it is called 'true.' Moreover, many merits are formed based on true principle, and wonderful virtues surpass false emotions, so it is called 'true.' 'The wonderful form body of the Tathāgata' below, the sutra has three parts. From the beginning, the introductory part has ended, now it is the second part, the main discourse. According to the following text of the sutra, there are a total of sixteen names: One, praising the Tathāgata's ultimate truth and true merits; Two, inconceivable great reception; Three, all vows encompassing great vows; Four, speaking of inconceivable acceptance of the true Dharma; Five, speaking of entering the One Vehicle (Ekayāna); Six, speaking of the boundless Noble Truths (Aryasatya, Four Noble Truths); Seven, speaking of the Tathāgatagarbha (如來藏，Tathāgatagarbha); Eight, speaking of the Dharmakāya (法身，Dharmakāya); Nine, speaking of the meaning of emptiness concealing the truth; Ten, speaking of the One Truth; Eleven, speaking of the constant, abiding, peaceful, and singular reliance; Twelve, speaking of the truth of inversion; Thirteen, speaking of the self-nature pure mind concealing; Fourteen, speaking of the true son of the Tathāgata; Fifteen, speaking of Queen Śrīmālā's lion's roar. These fifteen all have separate chapters of explanation. The sixteenth says: 'Furthermore, Kauśika (憍尸迦，Kauśika, another name for Indra). What is spoken in this sutra, cuts off all doubts, definitively clarifies the meaning, and enters the One Vehicle.'

道。今謂前十五有別章解釋。后章之一章。總貫前之十五。故章雖十六。不出總別二也。有人言。唯有十四章。第十五無別體。今用十五也。就前十五章。古今南北開合不同。隨心所見種種異說。今前以六門總釋十五章經。宜留意觀之。則略見一部之大意。勿咎其煩也。一鉤鎖相生。二章段次第。三適機前後。四互相攝。五以言無言。六如行說。鉤鎖相生者。書傳盛德。面睹妙身。故前嘆佛發心愿求也。嘆佛既發菩提心。次明修菩薩行。菩薩之行以止惡為本。故次明受十大受。十受辨其止善。故次明行善。是以興于大愿。十受之終云不忘失正法。三愿之末明攝受護持正法。今欲廣釋攝受正法成前願行。故次明攝受正法。攝受正法雖是一乘。但欲轉名示義。明攝受從一生多。一乘則攝多歸一。故次明一乘。一乘所以究竟。由究竟諦成。故次明無邊聖諦。無邊聖諦說如來藏。故次明如來藏。藏顯成身。故次明法身。法身不離如來藏。佛知所藏是其真實。能藏是空。以空義隱覆真實。故次明其義。所覆即是一諦。故次明一諦。此之一諦可以依憑。故明一依。接此一依。即明依藏有生死故是真實。不依藏有生死名為顛倒。故有顛倒真實章。生死依藏所依是深。今欲明此義。故有自性清凈煩惱隱覆。始從嘆佛。終竟自性清凈。能

【現代漢語翻譯】現代漢語譯本道。現在說前十五章有單獨的章節解釋，最後一章總括前面的十五章。所以章節雖然有十六章，但不超出總說和分說的兩種方式。有人說只有十四章，第十五章沒有單獨的體系，現在採用十五章的說法。對於前面的十五章，古今南北的理解和劃分不同，隨著各自的理解有各種不同的說法。現在用六個方面來總括解釋這十五章經，應該留意觀察，就能大致瞭解這部經的大意，不要責怪它的繁瑣。一是鉤鎖相生，二是章節段落的次第，三是適應根機的前後順序，四是互相攝持，五是以言語表達無言的真理，六是如實踐般解說。鉤鎖相生，就像《書傳》記載盛德之事，能夠親眼見到佛的妙身，所以前面讚歎佛發菩提心和愿求。讚歎佛既然發了菩提心，接著說明修菩薩行。菩薩的修行以止惡為根本，所以接著說明受持十大受。十大受辨別其止善，所以接著說明行善。因此，從發起大愿開始，十大受的結尾說不忘失正法，三個愿的最後說明攝受護持正法。現在想要廣泛解釋攝受正法，成就前面的願行，所以接著說明攝受正法。攝受正法雖然是一乘，但想要轉換名稱來顯示意義，說明攝受是從一生多，一乘則是攝多歸一，所以接著說明一乘。一乘之所以能究竟，是因為究竟諦成就，所以接著說明無邊聖諦。無邊聖諦說的是如來藏（Tathagatagarbha，一切眾生皆有成佛的潛能），所以接著說明如來藏。如來藏顯現成就法身（Dharmakaya，佛的法性之身），所以接著說明法身。法身不離如來藏，佛知道所藏的是真實，能藏的是空。用空的意義來隱覆真實，所以接著說明其中的意義。所覆蓋的就是一諦（Ekayana，唯一的真理），所以接著說明一諦。這一個真理可以依憑，所以說明一依。接續這一個依憑，就說明依藏有生死，所以是真實；不依藏有生死，就稱為顛倒，所以有顛倒真實章。生死所依的藏是深奧的，現在想要說明這個意義，所以有自性清凈煩惱隱覆。開始於讚歎佛，最終結束于自性清凈，能夠

【English Translation】 English version The Dao. Now it is said that the previous fifteen chapters have separate explanations. The last chapter encompasses the previous fifteen. Therefore, although there are sixteen chapters, they do not go beyond the two aspects of general and specific. Some say there are only fourteen chapters, and the fifteenth chapter does not have a separate structure. Now, the fifteen-chapter version is used. Regarding the previous fifteen chapters, interpretations and divisions differ between ancient and modern times, and between the North and South, with various different views according to individual understanding. Now, six aspects are used to comprehensively explain these fifteen chapters of the sutra. One should pay attention to observe them, and then one can roughly understand the main idea of this sutra, and do not blame its complexity. First, mutual causation like hooks and chains; second, the order of chapters and sections; third, adapting to the capacity of the audience; fourth, mutual inclusion; fifth, using words to express the truth beyond words; sixth, explaining as if practicing. Mutual causation like hooks and chains is like the 'Book of Documents' recording great virtues, being able to see the Buddha's wonderful body in person. Therefore, the beginning praises the Buddha's aspiration for Bodhi and his vows. Having praised the Buddha for generating the Bodhi mind, it then explains the practice of the Bodhisattva path. The practice of the Bodhisattva takes stopping evil as its foundation, so it then explains upholding the Ten Great Vows (Ten Great Acceptances). The Ten Great Vows distinguish the cessation of evil, so it then explains practicing good. Therefore, starting from the arising of great vows, the end of the Ten Great Vows says not to forget the Correct Dharma, and the end of the three vows explains embracing and protecting the Correct Dharma. Now, wanting to extensively explain embracing the Correct Dharma and accomplishing the previous vows and practices, it then explains embracing the Correct Dharma. Although embracing the Correct Dharma is the One Vehicle (Ekayana, the single path to enlightenment), it wants to transform the name to show its meaning, explaining that embracing is from one to many, and the One Vehicle is embracing the many into one. Therefore, it then explains the One Vehicle. The reason why the One Vehicle can be ultimate is because the ultimate truth is accomplished, so it then explains the Boundless Noble Truths (Aryasatya, the Four Noble Truths). The Boundless Noble Truths speak of the Tathagatagarbha (Tathagatagarbha, the potential for Buddhahood in all beings), so it then explains the Tathagatagarbha. The Tathagatagarbha manifests and accomplishes the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature), so it then explains the Dharmakaya. The Dharmakaya is inseparable from the Tathagatagarbha. The Buddha knows that what is stored is the real, and what can store is emptiness. Using the meaning of emptiness to conceal the real, it then explains its meaning. What is covered is the One Truth (Ekayana, the single truth), so it then explains the One Truth. This one truth can be relied upon, so it explains the One Reliance. Continuing this one reliance, it explains that relying on the storehouse has birth and death, so it is real; not relying on the storehouse having birth and death is called delusion, so there is the chapter on Delusion and Reality. The storehouse on which birth and death rely is profound. Now, wanting to explain this meaning, there is the inherent purity obscured by afflictions. Starting with praising the Buddha and ending with inherent purity, able to

信此法。堪紹佛業。為佛真子。故有真子章。若不信此法。則是外道種子非法惡人。宜須降伏。故有勝鬘師子吼章也。次明章段次第。此欲示經起盡。明義之大節也。然章雖十五。大開二門。初十三章。正明說法。次有二章。明勸信護法。所以有此二者。勝鬘當今教主。機緣屬在其人。於前明說法。說法既竟。則信之大益。毀之大損。故次明勸信守護。就此兩章。各分為二。初門二者。前有三章明起說方便。次十章經正明說法。所以然者。夫妙道難弘。喜生疑謗。要須三行三成。止謗息疑。尊人受道。方得演說也。三行三成者。一嘆佛發心。佛即授記。二受大受。佛為現證。空出聲華。三發大愿。則如來印成。以此三門為說法由漸。故是方便。方便既成。然後開宗授道。故有第二次明正說。后章二者。勝鬘說法既竟。佛欲令人信。故第一前明勸信。如來既明信法有益。勝鬘則明不信為損。宜須摧伏。故第二次明護法也。就前說法方便及與正說。各開為二。初門二者。嘆佛明菩提心。十受三愿明修菩薩行。正說二者。一明乘行。二明乘境。然由境成行。應前明境。但欲接上願行之因。故明攝受一乘之果。故前明乘行。行不孤生。起必托境。故次明境。就乘行乘境。各開為二。乘行二者。攝受辨廣大出生。一乘明無二收入

【現代漢語翻譯】現代漢語譯本信受此法，堪能繼承佛陀的事業，成為佛陀真正的兒子。所以有『真子章』（說明勝鬘夫人是真正的佛子）。如果不信受此法，那就是外道的種子，是非法作惡的人，應當降伏。所以有『勝鬘師子吼章』（通過勝鬘夫人的說法來降伏邪見）。接下來解釋章節的次第。這是爲了表明經文的開始和結束，以及義理的主要部分。雖然有十五章，但可以分為兩大類。前十三章，主要闡明說法的內容。后兩章，闡明勸人信受和護持佛法。之所以這樣安排，是因為勝鬘夫人是當今的教主，機緣在於她。在前面闡明說法之後，既然說法已經結束，就要說明信受佛法的巨大益處，以及譭謗佛法的巨大損害。所以接下來闡明勸信和守護。這兩章又可以各自分為兩部分。第一大類的前面有三章，闡明開始說法的方便。接下來十章經文正式闡明說法的內容。之所以這樣安排，是因為微妙的佛法難以弘揚，容易產生懷疑和誹謗。必須通過三行三成，才能止息誹謗和消除疑慮，尊重他人，接受佛法，才能進行演說。三行三成是指：一、讚歎佛陀的發心，佛陀就給予授記；二、接受大受（指勝鬘夫人接受如來藏），佛陀為之現身作證，空中出現聲華；三、發起大愿，如來就印證成就。以這三個方面作為說法的緣起，所以是方便。方便成就之後，然後開宗明義，傳授佛法，所以有第二次闡明正式說法。後面的兩章，勝鬘夫人說法完畢后，佛陀想要使人信受，所以第一部分先闡明勸信。如來闡明信受佛法的益處之後，勝鬘夫人則闡明不信受佛法的損害，應當摧伏。所以第二部分闡明護持佛法。就前面的說法方便以及正式說法，各自可以分為兩部分。第一大類的前面，讚歎佛陀，闡明菩提心；十受三愿，闡明修菩薩行。正式說法分為兩部分：一、闡明乘行（菩薩的修行），二、闡明乘境（菩薩所證悟的境界）。然而，由於境界成就修行，應該先闡明境界。但爲了接續上文的願行之因，所以闡明攝受一乘之果。所以先闡明乘行。修行不是孤立產生的，必定依託于境界，所以接下來闡明境界。就乘行和乘境，各自可以分為兩部分。乘行分為兩部分：攝受辨明廣大出生，一乘闡明沒有二法收入。

【English Translation】 English version Believing in this Dharma, one is worthy of inheriting the Buddha's work and becoming a true son of the Buddha. Therefore, there is the 'Chapter on the True Son' (explaining that Śrīmālādevī (勝鬘夫人) is a true child of the Buddha). If one does not believe in this Dharma, then one is a seed of external paths, an illegal and evil person, who should be subdued. Therefore, there is the 'Śrīmālādevī's Lion's Roar Chapter' (勝鬘師子吼章) (subduing wrong views through Śrīmālādevī's (勝鬘夫人) teachings). Next, the order of the chapters is explained. This is to show the beginning and end of the scripture, and the major sections of meaning. Although there are fifteen chapters, they can be divided into two major categories. The first thirteen chapters mainly explain the content of the Dharma teaching. The last two chapters explain encouraging faith and protecting the Dharma. The reason for this arrangement is that Śrīmālādevī (勝鬘夫人) is the current leader of the teachings, and the opportunity lies with her. After explaining the Dharma in the preceding chapters, since the teaching has ended, it is necessary to explain the great benefits of believing in the Dharma and the great harm of slandering the Dharma. Therefore, the next step is to explain encouraging faith and protection. These two chapters can each be divided into two parts. The first major category has three chapters at the beginning, explaining the means of beginning the Dharma teaching. The next ten chapters of the scripture formally explain the content of the Dharma teaching. The reason for this arrangement is that the subtle Dharma is difficult to propagate and easily gives rise to doubt and slander. It is necessary to stop slander and eliminate doubts through three practices and three accomplishments, respect others, accept the Dharma, and then be able to expound it. The three practices and three accomplishments refer to: first, praising the Buddha's aspiration, and the Buddha then bestows a prediction; second, receiving the Great Reception (大受) (referring to Śrīmālādevī (勝鬘夫人) receiving the Tathāgatagarbha (如來藏)), and the Buddha manifests to testify, with sounds and flowers appearing in the sky; third, making great vows, and the Tathāgata (如來) then seals the accomplishment. These three aspects are taken as the origin of the Dharma teaching, so they are expedient means. After the expedient means are accomplished, then the doctrine is opened up and the Dharma is transmitted, so there is a second explanation of the formal Dharma teaching. In the last two chapters, after Śrīmālādevī (勝鬘夫人) finishes teaching the Dharma, the Buddha wants to make people believe, so the first part first explains encouraging faith. After the Tathāgata (如來) explains the benefits of believing in the Dharma, Śrīmālādevī (勝鬘夫人) then explains the harm of not believing in the Dharma, which should be subdued. Therefore, the second part explains protecting the Dharma. Regarding the preceding expedient means of Dharma teaching and the formal Dharma teaching, each can be divided into two parts. In the first major category, the Buddha is praised at the beginning, and the Bodhicitta (菩提心) is explained; the Ten Receptions and Three Vows explain the practice of the Bodhisattva path. The formal teaching is divided into two parts: first, explaining the Vehicle Practice (乘行) (the practice of the Bodhisattva), and second, explaining the Vehicle Realm (乘境) (the realm realized by the Bodhisattva). However, since practice is accomplished through the realm, the realm should be explained first. But in order to connect with the cause of vows and practice in the preceding text, the result of embracing the One Vehicle is explained. Therefore, the Vehicle Practice is explained first. Practice is not produced in isolation, it must rely on the realm, so the realm is explained next. Regarding the Vehicle Practice and the Vehicle Realm, each can be divided into two parts. The Vehicle Practice is divided into two parts: embracing and distinguishing the vast arising, and the One Vehicle explains that there is no second Dharma to be received.

。乘境二者。初有四章。總明量無量諦。顯佛與二乘究竟非究竟。次有四章。就無量諦中。自明三諦非究竟。一諦為究竟。此之兩章。各開為二。初章二者。第一聖諦一章。明二乘依有量諦。無有三法。所謂無究竟智。無究竟諦。無究竟聖。佛依無量諦。則有此三也。次之三章。依無量諦中說藏。說法身及空義隱覆。即顯有量諦中不說此三法。后章二者。一依。一諦。此二約顯時之境。顛倒真實。及自性清凈煩惱隱覆。此二隱時之藏。至此已來。敘章段次第意竟。第三適機前後門者。夫根性不同。法無定相。如來善巧非一。故教門無定前後。若應聞四諦以得悟則前明四諦。若宜聽一乘以受。則后演一乘。余章類爾。其猶六度。自有從檀至智。自從智至檀。次第相生。無方演說。今亦爾也。第四明相攝門者。若作一乘明義。則一切無非一乘。故十五章經皆一乘也。若四諦明義。則十五章經無非四諦。故華嚴云。一中解無量。無量中解一。展轉生非實。智者無所畏。但諸佛菩薩約義不同。轉勢說法。故有十五章經之差別也。第五言無言者。無言而言。故言有十五。言而無言。故不吐一字。此如空中種樹。華果宛然。虛里織羅。文彩不失。肇公云。釋迦掩室于摩竭。凈名杜口于毗耶。須菩提無言而顯道。釋梵絕聽以雨華。若

【現代漢語翻譯】現代漢語譯本乘境二者：首先有四章，總括說明有量和無量之諦，彰顯佛與二乘（聲聞乘和緣覺乘）的究竟與非究竟之處。其次有四章，就無量諦中，闡明三諦（苦諦、集諦、滅諦）並非究竟，唯有一諦（道諦）才是究竟。這兩章各自展開為二。第一章，即聖諦一章，說明二乘依仗有量之諦，沒有三種法，即沒有究竟智、沒有究竟諦、沒有究竟聖。佛依仗無量之諦，則具有這三種法。接下來的三章，依據無量諦來說藏（如來藏）、法身以及空義，這些都是隱晦的，即彰顯有量諦中沒有宣說這三種法。後面的兩章，一依於一諦，這兩者是就顯現時的境界而言，說明顛倒真實，以及自性清凈的煩惱被隱覆。這二者隱覆了顯現時的如來藏。到此為止，敘述章節段落的次第和意義完畢。第三，適應根機前後之門：由於眾生根性不同，佛法沒有固定的形式。如來的善巧方便不止一種，所以教法沒有固定的先後順序。如果應以聽聞四諦而得悟，就先闡明四諦；如果適宜聽聞一乘而接受，就后演說一乘。其餘章節依此類推。這就像六度（佈施、持戒、忍辱、精進、禪定、般若），既可以從佈施到智慧，也可以從智慧到佈施，次第相生，沒有固定的演說方式。現在也是這樣。第四，明相攝之門：如果以一乘來闡明意義，那麼一切法無不是一乘。所以《法華經》十五章都是一乘之法。如果以四諦來闡明意義，那麼《法華經》十五章無不是四諦之理。所以《華嚴經》說：『一中解無量，無量中解一，展轉生非實，智者無所畏。』只是諸佛菩薩依據不同的意義，轉換方式說法，所以才有《法華經》十五章的差別。第五，言與無言：以無言來說，所以言語有十五種；以言語來說，卻不吐出一個字。這就像在空中種樹，花果宛然；在虛空中織羅，文采不失。肇公（僧肇）說：『釋迦（釋迦牟尼佛）在摩竭陀（古印度國名）掩室，維摩（維摩詰）在毗耶離（古印度城市名）杜口，須菩提（佛陀十大弟子之一，解空第一）無言而顯道，釋梵（帝釋天和梵天）絕聽以雨花。』如果...

【English Translation】 English version Regarding 'riding the realm,' there are two aspects. Firstly, there are four chapters that comprehensively explain the limited and limitless truths (諦, Satya), revealing the ultimate and non-ultimate nature of the Buddha and the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). Secondly, there are four chapters that, within the limitless truths, clarify that the three truths (三諦, suffering, accumulation, and cessation) are not ultimate, while one truth (道諦, the path) is ultimate. These two chapters are each divided into two parts. The first chapter, the chapter on the Noble Truth (聖諦, Āryasatya), explains that the Two Vehicles rely on limited truths and lack three things: ultimate wisdom, ultimate truth, and ultimate holiness. The Buddha, relying on limitless truths, possesses these three. The following three chapters, based on the limitless truths, speak of the 'store' (藏, Tathāgatagarbha), the Dharma body (法身, Dharmakāya), and the meaning of emptiness (空義, Śūnyatā) in a veiled manner, thus revealing that these three are not discussed within the limited truths. The subsequent two chapters, one relying on one truth, address the realm of manifestation, clarifying the inversion of reality and the obscuration of inherently pure afflictions. These two obscure the Tathāgatagarbha at the time of manifestation. Up to this point, the order and meaning of the chapters and sections have been described. Thirdly, the gate of adapting to the capacity of beings: Because the natures of beings differ, the Dharma has no fixed form. The Buddha's skillful means (善巧, Upāya) are not singular, so the teachings have no fixed order. If one should attain enlightenment by hearing the Four Noble Truths (四諦, catvāri āryasatyāni), then the Four Noble Truths are explained first. If one is suited to hear and accept the One Vehicle (一乘, Ekayāna), then the One Vehicle is expounded later. The remaining chapters are similar. This is like the Six Perfections (六度, ṣaṭpāramitā): they can arise in order from generosity (佈施, Dāna) to wisdom (般若, Prajñā), or from wisdom to generosity, without a fixed way of expounding. It is the same now. Fourthly, the gate of mutual inclusion: If the meaning is explained through the One Vehicle, then everything is none other than the One Vehicle. Therefore, all fifteen chapters of the Lotus Sutra are of the One Vehicle. If the meaning is explained through the Four Noble Truths, then all fifteen chapters of the Lotus Sutra are none other than the Four Noble Truths. Therefore, the Avataṃsaka Sutra says: 'In one, understand the limitless; in the limitless, understand the one. Transformation arises from non-reality; the wise are fearless.' It is just that the Buddhas and Bodhisattvas speak the Dharma in different ways, according to different meanings, which is why there are differences in the fifteen chapters of the Lotus Sutra. Fifthly, speech and non-speech: Speaking without speaking, therefore speech has fifteen aspects; speaking with speech, yet not uttering a single word. This is like planting a tree in the sky, where flowers and fruits are clearly visible; weaving silk in emptiness, where the patterns are not lost. Venerable Zhao (僧肇, Sengzhao) said: 'Śākyamuni (釋迦牟尼佛) closed his room in Magadha (摩竭陀), Vimalakīrti (維摩詰) kept silent in Vaishali (毗耶離), Subhūti (須菩提) revealed the Way without speaking, and Śakra (帝釋天, Indra) and Brahmā (梵天, Brahmā) ceased listening and rained down flowers.' If...

留意此言。則小參聖旨。其守著文字。則是堅執妄談。第六行說門者。夫留古訓今。則使今學古。勝鬘如行而說。亦令末俗如說而行。勝鬘嘆佛。末俗亦須用之而嘆。十受三愿。乃至信正降邪。並須如說行也。若不爾者。聖有徒勞之弊。貧人有數寶之失。第一嘆如來真實第一義功德章。略以三門釋之。一來意門。二釋名門。三分齊門。

一來意門者。略明六義。一承書所聞。二眼親睹。三欲信佛。佛為生信之本。四欲歸依于佛。嘆佛功德。即明堪歸之事。五發心求佛。須識佛勝德。可以愿求。六慾利益群生。令識佛德。方得禮念稱歎及以歸依。前五自行。后一利他也。

勝鬘寶窟捲上(之本)終

勝鬘寶窟捲上(之末)

慧日道場沙門釋吉藏撰

二釋名門者。體如而來。故名如來。又如諸佛。故名如來。問。體如而來。故名如來。此是應身可有來義。真如法身云何有來。答。如本隱今顯。亦得稱來。德不虛稱。故云真實。古注云。聖應除惑。功德之實也。理極莫過。名為第一。深有所以。目之為義。修功所得。故名功德。又即功為德。如燈有破暗顯物之功。即以此功為燈家之德。故名功德。美其實德。故名為嘆。次分齊門者。就此一章。大開為二。第一嘆佛功德。第二請護。所以有此

【現代漢語翻譯】現代漢語譯本：留意這些話。所謂『小參聖旨』，如果只是守著文字，那就是堅執于虛妄的談論。第六行所說的『說門』，在於儲存古代的訓誡以教導今人，使今人學習古人的智慧。就像勝鬘夫人一邊修行一邊宣說佛法，也要使後世之人按照她所說的去修行。勝鬘夫人讚嘆佛陀，後世之人也需要用讚歎佛陀的方式去讚歎佛陀。『十受三愿』，乃至以正信降伏邪見，都必須按照佛所說的去實行。如果不是這樣，聖人的教誨就會有徒勞的弊端，而貧窮的人也會有數著寶物卻無法使用的損失。第一嘆如來真實第一義功德章，大致用三個方面來解釋：一來意門，二釋名門，三分齊門。

一來意門，大致說明六個方面的意義：一是秉承經書所記載的；二是親眼所見；三是想要信奉佛陀，因為佛陀是產生信仰的根本；四是想要歸依佛陀，讚歎佛陀的功德，就能明白什麼才是值得歸依的；五是發心求佛，必須認識佛陀殊勝的功德，才能有所愿求；六是想要利益眾生，使他們認識佛陀的功德，才能禮敬、稱念、讚歎以及歸依佛陀。前面五個是自身修行，最後一個是利益他人。

《勝鬘寶窟》捲上（之本）終

《勝鬘寶窟》捲上（之末）

慧日道場沙門釋吉藏撰

二釋名門，體悟真如而來，所以叫做如來（Tathagata）。又像諸佛一樣，所以叫做如來。問：體悟真如而來，所以叫做如來，這只是應身（Nirmanakaya）才有的『來』的意義，真如法身（Dharmakaya）怎麼會有『來』呢？答：真如本體本來是隱沒的，現在顯現出來，也可以稱作『來』。佛的功德不是虛假的稱謂，所以說是真實。古注說，聖人應化是爲了消除迷惑，這是功德的真實體現。道理達到極致，沒有超過它的，叫做第一。其中有深刻的道理，所以稱之為『義』。通過修行所獲得的，叫做功德。也可以說，功就是德，就像燈有破除黑暗、顯現事物的功用，就用這個功用作為燈的德行，所以叫做功德。讚美佛陀真實的功德，所以叫做嘆。其次是分齊門，就這一章來說，大致分為兩個部分：第一是讚歎佛陀的功德，第二是請求護持。之所以有這些內容

【English Translation】 English version: Pay attention to these words. The so-called 'Small Audience Imperial Edict', if one adheres only to the words, it is clinging to false talk. The 'Door of Explanation' mentioned in the sixth line lies in preserving ancient teachings to instruct people today, enabling them to learn from the wisdom of the ancients. Just as Srimala (Srimati, a queen and a prominent female disciple of the Buddha) practiced and preached the Dharma, so too should later generations practice according to what she said. Srimala praised the Buddha, and later generations also need to praise the Buddha in the way she did. The 'Ten Receptions and Three Vows', and even subduing evil with right faith, must be practiced as the Buddha said. If not, the teachings of the sages will have the disadvantage of being in vain, and the poor will have the loss of counting treasures without being able to use them. The first chapter, 'Praising the Tathagata's True First Principle Merits', is roughly explained in three aspects: first, the Door of Intention; second, the Door of Explanation of Names; and third, the Door of Differentiation.

The Door of Intention roughly explains six aspects of meaning: first, inheriting what is recorded in the scriptures; second, seeing with one's own eyes; third, wanting to believe in the Buddha, because the Buddha is the root of generating faith; fourth, wanting to take refuge in the Buddha, praising the Buddha's merits, one can understand what is worthy of taking refuge in; fifth, aspiring to seek Buddhahood, one must recognize the Buddha's supreme merits in order to have aspirations; sixth, wanting to benefit sentient beings, enabling them to recognize the Buddha's merits, one can then revere, recite, praise, and take refuge in the Buddha. The first five are self-cultivation, and the last one is benefiting others.

The End of Scroll 1 (of the original) of the 'Srimala's Treasure Trove'

The End of Scroll 1 (of the end) of the 'Srimala's Treasure Trove'

Composed by the Shramana釋吉藏 (Shishi Jizang, a prominent Buddhist scholar and commentator) of the Huiri 道場 (Daochang, a place for religious practice)

The Door of Explanation of Names: realizing Thusness (tathata, the ultimate nature of reality) and coming, therefore called Tathagata (Tathagata, 'Thus Gone' or 'Thus Come', an epithet of the Buddha). Also, like all Buddhas, therefore called Tathagata. Question: Realizing Thusness and coming, therefore called Tathagata, this is only the meaning of 'coming' for the Nirmanakaya (Nirmanakaya, the emanation body of the Buddha), how can the Dharmakaya (Dharmakaya, the body of truth or essence of the Buddha) have 'coming'? Answer: The essence of Thusness is originally hidden, now revealed, it can also be called 'coming'. The Buddha's merits are not false claims, therefore it is said to be true. Ancient commentaries say that the sage's manifestation is to eliminate delusion, which is the true embodiment of merit. The principle reaches its extreme, with nothing surpassing it, is called the first. There is a profound reason for this, therefore it is called 'meaning'. What is obtained through practice is called merit (功德, gongde). It can also be said that action is merit, just as a lamp has the function of dispelling darkness and revealing things, and this function is used as the lamp's virtue, therefore it is called merit. Praising the Buddha's true merits is called praise. Next is the Door of Differentiation, in this chapter, it is roughly divided into two parts: the first is praising the Buddha's merits, and the second is requesting protection. The reason for these contents

二者。佛有勝德。是故揄揚。欲發心愿求。是以請護。就初嘆佛又開為二。一者別嘆。二者總嘆。如來廣德。非別不彰。故前別嘆。非別能盡。故須總嘆。又前正明嘆。后辨嘆所不能嘆。乃窮稱歎之美。就別嘆中有四義三義二義一義無義。所言四義者。一嘆應身。二嘆法身。三嘆解脫。四嘆波若。面睹金容。故前嘆應身。本故次嘆法身。法身清凈。無諸非法。故次嘆解脫。解脫得成。功由波若。故次嘆波若。所言三義者。應身真身。並屬法身。次嘆解脫。后嘆波若。此三次第者。生死有三。謂報及業與煩惱以為次第。法身對報。解脫對業。般若對於煩惱。亦成次第。所言二義者。雖有三德。不出二義。解脫一德。累無不盡。法身波若。德無不圓。所言一義者。累無不盡。不可為有。德無不圓。不可為無。名為中道。是故經云。佛性名為中道種子。中道之法名之為佛。說中道故名大法師。此三種中道必有次第。由佛性本是中道。中道未現名種子。中道顯現目之為佛。還為眾生說中道法名大法師。次言無義者。經云。遠離二邊。不著中道。如後文說敬禮難思議。心行滅故不可思。言語斷故不可議。故如來之德。舒之則遍乎法界。卷之則慮絕言亡。若體斯意者。方可識此中文也。今且就三德釋之。初兩偈嘆法身。次一偈嘆解

【現代漢語翻譯】二者（兩種）。佛有殊勝的功德，所以要讚揚。想要發起心願去追求，因此祈請護佑。就最初的讚歎佛又分為兩種：一是分別讚歎，二是總括讚歎。如來的廣大功德，不分別說明就不能彰顯，所以前面分別讚歎；但僅憑分別讚歎又不能窮盡，所以需要總括讚歎。而且，前面是正面地讚歎，後面是辨明讚歎所不能讚歎的，以此來窮盡稱讚的美好。就分別讚歎中，又有四義、三義、二義、一義、無義的說法。所說的四義是：一讚嘆應身（佛的化身），二讚歎法身（佛的真身），三讚歎解脫（脫離煩惱），四讚歎般若（智慧）。因為親眼見到佛的金容，所以前面讚歎應身；因為法身是根本，所以其次讚歎法身；法身清凈，沒有各種非法，所以其次讚歎解脫；解脫得以成就，功勞在於般若，所以其次讚歎般若。所說的三義是：應身、真身，都屬於法身，其次讚歎解脫，最後讚歎般若。這三者的次第是：生死有三種，即報（果報）、業（行為）和煩惱，以此為次第。法身對應果報，解脫對應業，般若對應煩惱，也形成次第。所說的二義是：雖然有三德，但不超出二義。解脫一德，所有的累贅都消盡；法身、般若，功德沒有不圓滿的。所說的一義是：累贅沒有不消盡的，不可認為是有；功德沒有不圓滿的，不可認為是無，這叫做中道。所以經中說，佛性名為中道種子，中道的法名為佛。宣說中道，所以名為大法師。這三種中道必定有次第。因為佛性本來就是中道，中道未顯現時名為種子，中道顯現時稱之為佛，再為眾生宣說中道之法，名為大法師。其次說的無義是：經中說，遠離二邊，不執著中道。如後面的經文所說，敬禮難以思議的境界，因為心行滅絕所以不可思議，言語斷絕所以不可議論。所以如來的功德，舒展開來就遍佈法界，收攏起來就思慮斷絕言語消失。如果能體會這個意思，才能理解這段文字的含義。現在且就法身、解脫、般若三德來解釋。最初兩偈讚歎法身，其次一偈讚歎解脫。

【English Translation】 The two aspects. The Buddha has supreme virtues, therefore they are praised. Desiring to generate the aspiration to seek enlightenment, therefore requesting protection. The initial praise of the Buddha is further divided into two aspects: first, separate praise; second, general praise. The Tathagata's (如來) vast virtues cannot be manifested without separate explanations, hence the preceding separate praise. However, separate praise alone cannot exhaust them, hence the need for general praise. Furthermore, the former is direct praise, while the latter clarifies what praise cannot fully express, thus exhausting the beauty of praise. Within the separate praise, there are four meanings, three meanings, two meanings, one meaning, and no meaning. The four meanings are: first, praising the Nirmanakaya (應身) (transformation body); second, praising the Dharmakaya (法身) (dharma body); third, praising liberation (解脫); fourth, praising Prajna (波若) (wisdom). Because one directly beholds the golden countenance, the Nirmanakaya is praised first. Because the Dharmakaya is the root, it is praised next. The Dharmakaya is pure, without any non-dharmas, hence liberation is praised next. Liberation is achieved through the merit of Prajna, hence Prajna is praised next. The three meanings are: the Nirmanakaya and the true body both belong to the Dharmakaya; next, praising liberation; lastly, praising Prajna. The order of these three is: there are three kinds of Samsara (生死) (cycle of rebirth), namely retribution (報), karma (業), and afflictions (煩惱), which form the order. The Dharmakaya corresponds to retribution, liberation corresponds to karma, and Prajna corresponds to afflictions, also forming an order. The two meanings are: although there are three virtues, they do not go beyond two meanings. The virtue of liberation exhausts all burdens; the Dharmakaya and Prajna are complete in virtue. The one meaning is: burdens are completely exhausted, which cannot be considered as existence; virtues are completely complete, which cannot be considered as non-existence, this is called the Middle Way (中道). Therefore, the Sutra says, 'Buddha-nature is called the seed of the Middle Way, the Dharma of the Middle Way is called the Buddha.' Because the Middle Way is taught, one is called a Great Dharma Master (大法師). These three kinds of Middle Way must have an order. Because Buddha-nature is originally the Middle Way, the Middle Way is not yet manifest, it is called the seed; when the Middle Way is manifest, it is called the Buddha; then, for sentient beings, the Dharma of the Middle Way is taught, and one is called a Great Dharma Master. The meaning of no meaning is: the Sutra says, 'Away from the two extremes, not attached to the Middle Way.' As the later text says, 'Reverently bowing to the inconceivable,' because the activity of the mind is extinguished, it is inconceivable; because language is cut off, it is inexpressible. Therefore, the virtues of the Tathagata (如來), when extended, pervade the Dharma Realm (法界); when contracted, thoughts are cut off and words disappear. If one can embody this meaning, then one can understand the meaning of this text. Now, let us explain it in terms of the three virtues: the first two verses praise the Dharmakaya, and the next verse praises liberation.

脫。后一偈嘆般若。涅槃經三法。以解脫為初。法身為次。般若為后。今法身為端者。正以仰對金容。就跡尋本也。但解三德不同。江南有其三釋。第一云法師云。舉法身對生死色。舉般若對生死中心。生死色心被縛。佛地法身般若無累。故舉解脫對彼有縛。第二藏法師云。法身當體。舉解脫對昔有餘涅槃。舉般若對昔無餘涅槃。第三旻法師云。法身當體與第二不異。但萬德不出智斷。舉解脫明斷。舉般若明智。北土諸師云。夫涅槃以對生死。生死有三。一果報身。二業。三煩惱。對生死報身故說法身。對生死故說解脫。對生死煩惱故說般若。今明可具此諸義也。初嘆法身二偈。四門釋之。一卷舒門。二出正解門。三同異門。四詳得失門。卷舒門者有四義三義二義一義無義有義。所言四義者。初偈嘆應身。如來色無盡一句。嘆色報身。智慧亦復然。嘆智慧身。一切法常住。嘆如如身。楞伽經中有此四身。言三義者。初有五句。嘆佛色身。智慧亦復然。嘆佛智慧。一切法常住。嘆余戒定等諸功德法。言二義者。前別嘆色智。后總美眾德。謂總別一雙也。言一義者。雖有總別不同。望后解脫波若。皆屬嘆法身。故是一義。又一義者。如肇公云。本跡雖殊。不思議一。故一義也。又一義者。即寂而動。故真即是應。即動而寂

【現代漢語翻譯】現代漢語譯本：『脫』。後面一偈讚歎般若（prajna，智慧）。《涅槃經》（Nirvana Sutra）講三法，以解脫為首，法身（Dharmakaya，佛的真身）其次，般若在後。現在以法身為開端，正是爲了仰慕佛的金容，就著事蹟來探尋根本。但是對於三德的解釋不同。江南有三種解釋。第一種是法師說，舉法身來對應生死的色（rupa，物質），舉般若來對應生死的中心。生死的色心被束縛，佛地的法身般若沒有牽累。所以舉解脫來對應那些被束縛的。第二種是藏法師說，法身是當體，舉解脫來對應以前的有餘涅槃，舉般若來對應以前的無餘涅槃。第三種是旻法師說，法身是當體，與第二種沒有區別，但是萬德不出智斷，舉解脫來說明斷，舉般若來說明智。北方諸位法師說，《涅槃經》用來對應生死，生死有三種：一、果報身，二、業（karma，行為），三、煩惱（klesha，精神困擾）。對應生死的果報身所以說法身，對應生死業所以說解脫，對應生死煩惱所以說般若。現在說明可以具備這些意義。開始讚歎法身的兩個偈頌，用四門來解釋它：一、卷舒門，二、出正解門，三、同異門，四、詳得失門。卷舒門有四義：三義、二義、一義、無義、有義。所說的四義是：第一個偈頌讚嘆應身（Nirmanakaya，佛的化身），『如來色無盡』一句，讚歎色報身（Rupakaya，佛的色身果報），『智慧亦復然』，讚歎智慧身，『一切法常住』，讚歎如如身（Tathata，真如）。《楞伽經》（Lankavatara Sutra）中有這四身。所說的三義是：開始有五句，讚歎佛的色身，『智慧亦復然』，讚歎佛的智慧，『一切法常住』，讚歎其餘的戒定等各種功德法。所說的二義是：前面分別讚歎色智，後面總括讚美各種功德，是總別的一對。所說的一義是：雖然有總別不同，相對於後面的解脫波若，都屬於讚歎法身，所以是一義。又一義是，如肇公所說，本跡雖然不同，不思議是一，所以是一義。又一義是，即寂而動，所以真即是應，即動而寂。

【English Translation】 English version: 'Deliverance'. The following verse praises Prajna (wisdom). The Nirvana Sutra speaks of the three dharmas, with deliverance as the first, Dharmakaya (the true body of the Buddha) as the second, and Prajna as the last. Now, beginning with Dharmakaya is precisely to admire the golden countenance of the Buddha, seeking the root from the traces. However, the interpretations of the three virtues differ. There are three interpretations in Jiangnan. The first is that the Dharma master says, using Dharmakaya to correspond to the rupa (form, matter) of birth and death, and using Prajna to correspond to the center of birth and death. The rupa and mind of birth and death are bound, while the Dharmakaya and Prajna of the Buddha-land are free from burdens. Therefore, deliverance is used to correspond to those who are bound. The second is that Dharma master Zang says, Dharmakaya is the entity itself, using deliverance to correspond to the former Nirvana with remainder, and using Prajna to correspond to the former Nirvana without remainder. The third is that Dharma master Min says, Dharmakaya is the entity itself, which is no different from the second, but all virtues do not go beyond wisdom and severance. Deliverance is used to explain severance, and Prajna is used to explain wisdom. The northern Dharma masters say that Nirvana is used to correspond to birth and death, and there are three types of birth and death: first, the body of karmic retribution; second, karma (action); and third, klesha (afflictions). Dharmakaya is spoken of in correspondence to the body of karmic retribution of birth and death, deliverance is spoken of in correspondence to karma of birth and death, and Prajna is spoken of in correspondence to the afflictions of birth and death. Now it is explained that these meanings can be possessed. Beginning with the two verses praising Dharmakaya, they are explained using four gates: first, the gate of contraction and expansion; second, the gate of presenting the correct explanation; third, the gate of similarities and differences; and fourth, the gate of detailing gains and losses. The gate of contraction and expansion has four meanings: three meanings, two meanings, one meaning, no meaning, and having meaning. The four meanings that are spoken of are: the first verse praises the Nirmanakaya (the transformation body of the Buddha), the phrase 'The Tathagata's rupa is inexhaustible' praises the Rupakaya (the reward body of the Buddha), 'Wisdom is also thus' praises the wisdom body, and 'All dharmas are permanent' praises the Tathata (suchness). The Lankavatara Sutra contains these four bodies. The three meanings that are spoken of are: beginning with five phrases, praising the rupa body of the Buddha, 'Wisdom is also thus' praises the wisdom of the Buddha, and 'All dharmas are permanent' praises the various meritorious dharmas such as precepts and samadhi. The two meanings that are spoken of are: the former separately praises rupa and wisdom, and the latter collectively praises various virtues, which is a pair of general and specific. The one meaning that is spoken of is: although there are differences between general and specific, in relation to the deliverance and Prajna that follow, they all belong to praising Dharmakaya, so it is one meaning. Also, one meaning is, as Zhao Gong said, although the root and traces are different, the inconceivable is one, so it is one meaning. Also, one meaning is, being still and yet moving, so the true is the response, being moving and yet still.

。故應即是真。故肇師云。豈近舍丈六。遠求法身者哉。言無義者。即寂而動。雖真而應。即動而寂。雖應而真。雖真而應。故真非定真。雖應而真。故應非定應。非真非應。慮絕言亡。稱為無義。雖非真應。而真應宛然。故是無義而有義。故稱有義也。第二正釋門者。古舊釋次第相生。如來妙色身者。既面睹金容。故前嘆妙色。一從妙因所生。二由妙本所垂。是故稱妙也。世間無與等者。無物與之齊。故言無等。無物可比。故言無比。出情識之外。故言不思。超言說之境。稱為不議。此皆自近之遠有五嘆也。言自近之遠者。妙微語過世間。亦有無等語能過出世間。雖過世間。于出世中有二乘菩薩可得比類。是故今明於出世中亦無比類。猶言可思可議。是故今明心不能思。口不能議。有此妙身。是故今敬禮。又上三句辨嘆。下一句明敬。自有敬而不嘆。嘆而不敬。今則具足。又三句辨口業。下句明身業。心通二處。如來色無盡者。上雖五嘆。恐物有盡極。未必能一切處一切時常應。是故今明能應物無盡。所以無盡者。由本無盡。故應常不盡。由群生無盡。故垂形不窮。故有無盡嘆也。智慧亦復然者。上嘆色形。今美智慧。嘆色有六。一微妙。二無等。三無比。四不思。五不議。六不盡。今嘆智慧義亦應然。但略示智同

【現代漢語翻譯】現代漢語譯本因此，『應』就是『真』的體現。所以肇法師說：『難道要捨棄近在眼前的丈六金身，而到遠處去尋求法身嗎？』所說的『無義』，是指寂靜中顯現動態，雖然是『真』，卻能應化萬物；在動態中歸於寂靜，雖然是『應』，卻又體現『真』。雖然是『真』而能應化，所以『真』並非固定不變的『真』；雖然是『應』而體現『真』，所以『應』並非固定不變的『應』。既非『真』也非『應』，思慮斷絕，言語消失，這才能稱為『無義』。雖然不是通常意義上的『真』和『應』，但『真』和『應』卻又宛然存在，所以是『無義』而又包含『有義』，因此稱為『有義』。第二部分，正式解釋經文。古老的解釋是按照次第相生的順序。『如來妙色身』，既然已經親眼見到了佛陀美好的容貌，所以前面先讚歎佛身的妙色。一是由於妙因所生，二是由於妙本所垂示，因此稱為『妙』。『世間無與等者』，世間沒有事物可以與之相等，所以說『無等』。沒有事物可以相比，所以說『無比』。超出情識的範圍，所以說『不思』。超越言說的境界，稱為『不議』。這些都是由近及遠的五個方面的讚歎。所說的『由近及遠』，是指微妙的言語超過了世間。也有『無等』的言語能夠超過出世間。雖然超過了世間，但在出世間中，還有二乘（聲聞、緣覺）和菩薩可以與之相比。所以現在說明，在出世間中也是無比的。就像說還可以思考、還可以議論一樣，所以現在說明，心不能思，口不能議。有這樣美好的佛身，所以現在恭敬禮拜。另外，前面三句是辨別讚歎，下一句是表明敬意。有隻有敬意而沒有讚歎的，有隻有讚歎而沒有敬意的，現在則是兩者都具備。再者，前面三句是辨別口業，下一句是表明身業，心意則貫通於兩者。『如來色無盡者』，前面雖然有五個方面的讚歎，但恐怕事物有窮盡的時候，未必能在一切處、一切時常作應化。所以現在說明，佛陀能夠應化萬物而沒有窮盡。之所以沒有窮盡，是因為根本上就沒有窮盡，所以應化才能永不窮盡。由於眾生沒有窮盡，所以垂示形跡也沒有窮盡，所以有『無盡』的讚歎。『智慧亦復然者』，前面讚歎佛身，現在讚美佛的智慧。讚歎佛身有六個方面：一、微妙；二、無等；三、無比；四、不思；五、不議；六、不盡。現在讚歎智慧的意義也應當如此，只是略微地表示智慧相同。

【English Translation】 English version Therefore, 'manifestation' (應, ying) is the embodiment of 'truth' (真, zhen). Hence, Master Zhao said, 'How could one abandon the sixteen-foot golden body (丈六, zhang liu) nearby and seek the Dharma body (法身, fa shen) afar?' What is meant by 'meaningless' (無義, wu yi) is that within stillness, there is movement; although it is 'truth,' it can respond to all things. In movement, it returns to stillness; although it is 'manifestation,' it embodies 'truth.' Although it is 'truth' that can manifest, 'truth' is not a fixed 'truth.' Although it is 'manifestation' that embodies 'truth,' 'manifestation' is not a fixed 'manifestation.' Neither 'truth' nor 'manifestation,' where thoughts are cut off and words disappear, this can be called 'meaningless.' Although it is not 'truth' or 'manifestation' in the ordinary sense, 'truth' and 'manifestation' are clearly present, so it is 'meaningless' yet contains 'meaning,' hence it is called 'meaningful' (有義, you yi). The second part is the formal explanation of the text. The old interpretations follow the order of sequential arising. 'The wonderful form body of the Tathagata' (如來妙色身, Ru Lai Miao Se Shen): Having personally witnessed the Buddha's beautiful appearance, the wonderful color of the body is praised first. One, it is born from wonderful causes; two, it is manifested from the wonderful essence. Therefore, it is called 'wonderful' (妙, miao). 'In the world, there is nothing equal to it' (世間無與等者, Shi Jian Wu Yu Deng Zhe): In the world, there is nothing that can be equal to it, so it is said to be 'unequaled' (無等, wu deng). There is nothing comparable, so it is said to be 'incomparable' (無比, wu bi). It is beyond the realm of emotions and consciousness, so it is said to be 'inconceivable' (不思, bu si). It transcends the realm of speech, so it is called 'ineffable' (不議, bu yi). These are the five aspects of praise from near to far. What is meant by 'from near to far' is that subtle words surpass the mundane world. There are also 'unequaled' words that can surpass the supramundane. Although it surpasses the mundane world, in the supramundane, there are still the Two Vehicles (聲聞, sheng wen [hearers], 緣覺, yuan jue [pratyekabuddhas]) and Bodhisattvas that can be compared to it. Therefore, it is now explained that in the supramundane, it is also incomparable. Just as it is said that it can still be thought about and discussed, it is now explained that the mind cannot conceive it, and the mouth cannot speak of it. Having such a wonderful body, we now respectfully bow. Furthermore, the first three sentences distinguish praise, and the next sentence indicates respect. There are those who only have respect without praise, and those who only have praise without respect, but now both are present. Moreover, the first three sentences distinguish verbal karma, and the next sentence indicates physical karma, while intention permeates both. 'The form of the Tathagata is inexhaustible' (如來色無盡者, Ru Lai Se Wu Jin Zhe): Although there were five aspects of praise earlier, there is concern that things may have an end, and may not always respond in all places and at all times. Therefore, it is now explained that the Buddha can respond to all things without end. The reason why it is inexhaustible is because it is fundamentally inexhaustible, so manifestation can be eternally inexhaustible. Because sentient beings are inexhaustible, the manifestation of form is also inexhaustible, so there is the praise of 'inexhaustible' (無盡, wu jin). 'Wisdom is also like this' (智慧亦復然者, Zhi Hui Yi Fu Ran Zhe): Earlier, the Buddha's body was praised, and now the Buddha's wisdom is praised. There are six aspects to praising the Buddha's body: one, wonderful; two, unequaled; three, incomparable; four, inconceivable; five, ineffable; six, inexhaustible. Now, the meaning of praising wisdom should also be like this, but it is only briefly indicated that wisdom is the same.

於色。色既無盡。則智亦無盡。無盡者。無量無邊之智慧也。所以偏嘆色智者。形則無倫。智則無盡。蓋是物之欣要。故偏說之。問。上睹金容。可嘆妙色。未明智慧。云何嘆智。答。將一色類智。既有絕妙之身。必有超群之智。又前赴感中具明色智。知感即應。故是智無不周。普放凈光。故形色無比。上既雙睹。故今俱嘆。一切法常住者。上雖嘆色智。恐未必具于余德。是故今明具一切德。故下文說。成就一切佛法。名如來法身。問。若爾。法身攝一切德。何故復有波若。答。若作法身名說。無非法身。餘二亦爾。故下文說智慧身自在。則波若中有法身。今法身中亦有波若。故云智慧亦復然。解脫亦有法身。故云是故禮法王。若就別義者。攝論云。法身是眾德所依。如身根為眾根所依。是故法身具一切德。雖具眾德。未必是常。故云常住。所以常者。如來藏中過恒沙佛法。顯成今德。是故為常。若是無常。不足歸依。以是常住。故可歸依。今佛異昔佛。故明常住佛。今歸異昔歸。故歸依常住。古舊之釋判其真應者。一行半嘆應身。常住已下嘆法身。今用此意。第三同異門。初偈及第二偈下半。人無異釋。有人言。如來色無盡者。此嘆報身。報身其有常色。常故無盡。智慧亦復然者。此嘆智慧報身之中不出功德智慧。

【現代漢語翻譯】於此，既然（如來的）色身是無盡的，那麼（如來的）智慧也是無盡的。所謂『無盡』，就是指無量無邊的智慧。之所以特別讚歎色身和智慧，是因為（如來的）形貌是無與倫比的，智慧是永無止境的。這大概是萬物所欣羨和追求的，所以特別加以說明。問：前面說見到金色的容貌，可以讚歎其妙色，但還沒有明確智慧，如何讚歎智慧呢？答：可以從一色類推到智慧。既然有如此絕妙的身軀，必定有超群的智慧。而且前面在『赴感』（對眾生的感應）中已經詳細說明了色身和智慧。知道感應就是迴應，所以（如來的）智慧無所不周，普遍放射清凈的光芒，所以形色無比。前面既然同時見到（色身和智慧），所以現在一併讚歎。『一切法常住』，前面雖然讚歎了色身和智慧，恐怕未必具備其餘的功德。因此，現在說明（如來）具備一切功德。所以下文說，『成就一切佛法，名為如來法身』。問：如果這樣，法身就攝取了一切功德，為什麼還要有般若（Prajna，智慧）呢？答：如果用法身這個名稱來說，沒有哪一樣不是法身。其餘二者（色身和智慧）也是如此。所以下文說『智慧身自在』，那麼般若中就有法身。現在法身中也有般若，所以說『智慧亦復然』。解脫（Moksha，從輪迴中解脫）中也有法身，所以說『是故禮法王』。如果就個別的意義來說，《攝論》說，法身是眾多功德所依，就像身根是眾多根所依一樣。因此，法身具備一切功德。雖然具備眾多功德，未必是常住的，所以說是『常住』。之所以是常住的，是因為如來藏（Tathagatagarbha，如來藏識）中經過恒河沙數佛法的熏習，顯現成就了現在的功德，所以是常住的。如果是無常的，就不值得歸依。因為是常住的，所以可以歸依。現在的佛不同於過去的佛，所以說明是常住佛。現在的歸依不同於過去的歸依，所以歸依常住（的佛）。古舊的解釋區分真身和應身，認為前一行半讚歎應身，『常住』以下讚歎法身。現在採用這個意思。第三是同異門。初偈和第二偈下半，人們沒有不同的解釋。有人說，『如來色無盡者』，這是讚歎報身（Sambhogakaya，佛的報身）。報身具有常色，因為是常的，所以是無盡的。『智慧亦復然者』，這是讚歎智慧報身之中所顯現的功德智慧。

【English Translation】 Therefore, since the rupa (form) of the Tathagata (Thus Come One) is inexhaustible, so too is his jnana (wisdom). 'Inexhaustible' refers to immeasurable and boundless wisdom. The reason for particularly praising rupa and jnana is that his form is unparalleled and his wisdom is endless. This is what all beings admire and seek, so it is specifically explained. Question: Earlier, seeing the golden countenance, one could praise its wonderful form, but the wisdom was not yet clear. How can one praise the wisdom? Answer: One can infer wisdom from the category of rupa. Since there is such a wonderful body, there must be extraordinary wisdom. Moreover, the rupa and jnana were already explained in detail in the previous 'response to stimuli'. Knowing that response is correspondence, so the jnana of the Tathagata is all-pervasive, universally emitting pure light, so the form and rupa are incomparable. Since both were seen earlier, they are now praised together. 'All dharmas (teachings) are permanent.' Although the rupa and jnana were praised earlier, it is feared that other virtues may not be fully possessed. Therefore, it is now explained that the Tathagata possesses all virtues. Therefore, the following text says, 'Accomplishing all Buddha dharmas is called the Dharmakaya (Dharma Body) of the Tathagata.' Question: If so, the Dharmakaya encompasses all virtues, why is there still Prajna (wisdom)? Answer: If speaking in terms of the name Dharmakaya, there is nothing that is not Dharmakaya. The other two (form and wisdom) are also like this. Therefore, the following text says 'The wisdom body is at ease,' so there is Dharmakaya in Prajna. Now there is also Prajna in Dharmakaya, so it is said 'Wisdom is also like this.' There is also Dharmakaya in Moksha (liberation), so it is said 'Therefore, pay homage to the Dharma King.' If speaking in terms of individual meanings, the Samgraha says that the Dharmakaya is the basis of many virtues, just as the body root is the basis of many roots. Therefore, the Dharmakaya possesses all virtues. Although possessing many virtues, it is not necessarily permanent, so it is said to be 'permanent.' The reason for being permanent is that the Tathagatagarbha (Womb of the Tathagata) has been cultivated through countless Buddha dharmas, manifesting and accomplishing the present virtues, so it is permanent. If it were impermanent, it would not be worthy of refuge. Because it is permanent, it can be taken as refuge. The present Buddha is different from the past Buddhas, so it is explained that it is the permanent Buddha. The present refuge is different from the past refuge, so take refuge in the permanent (Buddha). The old interpretations distinguish between the true body and the response body, considering the first one and a half lines to praise the response body, and the part from 'permanent' onwards to praise the Dharmakaya. This meaning is now adopted. The third is the gate of similarity and difference. There are no different interpretations of the first verse and the latter half of the second verse. Some say, 'The rupa of the Tathagata is inexhaustible,' this praises the Sambhogakaya (Enjoyment Body). The Sambhogakaya has a permanent rupa, and because it is permanent, it is inexhaustible. 'Wisdom is also like this,' this praises the virtues and wisdom manifested in the wisdom Sambhogakaya.

以智慧同色常住。故言亦復然。第四詳論得失門。且前問后家若言無盡是常住義者。下句復云一切法常住。文則為煩。又下歸依章中。明無盡歸。常住歸。若無盡即是常住者。文則不應兩出。又即言不巧。世間云。絕倫之貌。無盡之才。若以常釋無盡。則于嘆不巧。是故應用初師之說。次論法身有色無色。古今論諍。有人言。法身有色。泥洹經云。妙色湛然常安穩。不隨時節劫數遷。涅槃云。舍無常色。獲得常色。地論云。如來相好莊嚴為實報身。又菩薩廣劫修作相好之因。而何無果。以文義推之。當知法身有色。破無色者云。若言色是礙義。故佛果無色者。亦應心是緣義。應說佛果無心。佛遂有無緣之心。應有無礙之色。問。無礙云何名色。答。若爾。佛無緣云何有知。次江南云旻藏等悉云。佛果無色。故涅槃云。愿得如來無色主身。文殊十禮經云。無色無形相。無根無住處。不生不滅故。敬禮無所觀也。破有色者云。若言佛果有色者。應架芎隆之屋。帶楚之裳。難意云。法身既有無礙之色。應處無礙之宅。應著無礙之衣也。肇公注凈名。至人空洞無像豈國土之有恒。竺道生著法身無凈土論。明法身無凈土。此皆用無色義也。通初家難云。色與心此二非類。粗心可研習為妙心。粗色不可研習為妙色。是故佛果則無色

有心。問。若爾經云何言舍無常色。答。蓋是妙有炳然。故言色耳。二家各執。互成諍論。今依龍樹一言決之。中論法品云。諸佛或說我。或說于無我。諸法實相中。無我非無我。亦應云。諸佛或說色。或說于非色。諸法實相中。非色非無色。又非色非不色。不知何以目之。嘆美為色。亦非心非不心。不知何以目之。嘆美為心。故色與無色。義不相違。又若言有色異心。有心異色。則成二見。經云。諸有二者無道無果。又若言有色有心。則名有所得。有所得者。無四無礙。有色無色。此雖一句之經。乃是佛法大事。悉須用龍樹意通之。則無所滯著也。降伏心過惡者。第二嘆解脫。前既明法身。則無非法故次明解脫。又前既對生死之報以明法身。今對生死之業故次明解脫。降伏心過惡者。斷意地煩惱。除其因患。謂心解脫也。及以身四種。嘆離果患。身有生老病死四種之縛。佛悉斷盡。故言身四種。色難已窮。心滯復盡。便到佛果難伏之地。如來生不能生。老不能老。病不能病。死不能死。故云難伏地。佛能伏于眾累。不為眾累所伏。以能伏眾累。不為眾累所伏。便是自在法王是故致敬。有人言。身四種者。分段之身。四大所成。以為四種。如六種成人。是業果義。言難伏地者。謂金剛心。金剛能滅眾惑。不為眾惑所侵

{ "translations": [ "現代漢語譯本：", "有心問道：『如果這樣，經文中為何說捨棄無常之色呢？』", "回答說：『這正是妙有的明顯體現，所以才說是色。』兩家各自執著，互相爭論。現在依照龍樹菩薩的一句話來解決這個問題。《中論·觀法品》中說：『諸佛有時說有我，有時說無我，在諸法實相中，既非有我，也非無我。』也應該說：『諸佛有時說色，有時說非色，在諸法實相中，既非色，也非無色，又非非色非不色。』不知道用什麼來稱呼它，只能讚美它是色。也非心非不心，不知道用什麼來稱呼它，只能讚美它是心。所以，色與無色，在意義上並不互相違背。』", "又如果說有色異於心，有心異於色，那就成了二見。經中說：『凡是執著於二者，就無法證得道和果。』又如果說有色有心，那就名為有所得。有所得的人，就無法得到四無礙。有色無色，這雖然是一句經文，卻是佛法中的大事，必須用龍樹菩薩的意旨來理解它，才能沒有滯礙和執著。", "『降伏心過惡者』，這是第二重讚歎解脫。前面已經闡明了法身，既然沒有非法，所以接著闡明解脫。又因為前面是針對生死的果報來闡明法身，現在是針對生死的業力，所以接著闡明解脫。『降伏心過惡者』，是斷除意地的煩惱，去除煩惱的根源，這就是所謂的心的解脫。『及以身四種』，這是讚歎脫離了果報的苦患。身體有生、老、病、死四種束縛，佛全部斷盡，所以說『身四種』。色的困難以經窮盡，心的滯礙也已經消除，便到達了佛果難以被降伏的境界。如來生不能生，老不能老，病不能病，死不能死，所以說是『難伏地』。佛能降伏一切累贅，不被一切累贅所降伏。因為能降伏一切累贅，不被一切累贅所降伏，便是自在法王，所以要致敬。", "有人說：『身四種』，是指分段之身，由四大組成，所以說是四種，如同六種成人，是業果的意義。『難伏地』，指的是金剛心。金剛能滅除一切迷惑，不被一切迷惑所侵擾。", "english_translations": [ "English version:", "Someone with a mindful inquiry: 'If that's the case, why do the scriptures say to abandon impermanent form (rupa)?'", "The answer: 'It is precisely the clear manifestation of wondrous existence (妙有, miao you), that's why it is called form.' The two schools each cling to their views, resulting in disputes. Now, I will resolve this issue based on a single statement by Nagarjuna (龍樹, Long Shu). In the 'Chapter on Dharma' of the Mūlamadhyamakakārikā (中論, Zhong Lun), it says: 'The Buddhas sometimes speak of self (atman), and sometimes speak of no-self (anatman). In the true nature of all dharmas, there is neither self nor no-self.' It should also be said: 'The Buddhas sometimes speak of form (rupa), and sometimes speak of non-form. In the true nature of all dharmas, there is neither form nor non-form, nor is it neither non-form nor not non-form.' I don't know what to call it, so I can only praise it as form. It is also neither mind nor not-mind, I don't know what to call it, so I can only praise it as mind. Therefore, form and non-form are not contradictory in meaning.'", "Furthermore, if it is said that form is different from mind, and mind is different from form, then it becomes a dualistic view. The scriptures say: 'Those who cling to duality cannot attain the path or the fruit.' Also, if it is said that there is form and there is mind, then it is called having something to attain. Those who have something to attain cannot attain the four unobstructed knowledges (四無礙, si wu ai). Form and non-form, although this is just one sentence from the scriptures, it is a major matter in Buddhism. It must be understood through the intention of Nagarjuna, so that there are no obstructions or attachments.", "'Subduing the evil of the mind' is the second praise of liberation (解脫, jietuo). Since the Dharmakaya (法身, fashen) has already been clarified, and since there is no non-dharma, liberation is clarified next. Also, since the Dharmakaya was clarified in relation to the retribution of birth and death, liberation is clarified next in relation to the karma of birth and death. 'Subduing the evil of the mind' means cutting off the afflictions of the mind-ground, removing the root cause of suffering, which is called the liberation of the mind. 'And with the four kinds of body' is a praise of being free from the suffering of the result. The body has four kinds of bondage: birth, old age, sickness, and death. The Buddha has completely cut them off, so it is said 'four kinds of body.' The difficulties of form have already been exhausted, and the stagnation of the mind has also been eliminated, then one reaches the difficult-to-subdue realm of Buddhahood. The Tathagata (如來, Rulai) cannot be born, cannot grow old, cannot be sick, cannot die, so it is called 'difficult-to-subdue ground.' The Buddha can subdue all burdens and is not subdued by all burdens. Because he can subdue all burdens and is not subdued by all burdens, he is the self-existent Dharma King, therefore, pay homage.", "Some say: 'Four kinds of body' refers to the segmented body, which is composed of the four great elements (四大, sida), so it is called four kinds, like the six kinds of adults, which is the meaning of karmic result. 'Difficult-to-subdue ground' refers to the Vajra mind (金剛心, jingang xin). The Vajra can destroy all delusions and is not invaded by all delusions." ] }

。故言已到。馥師以無明住地為難伏地。無始無明最為大力。唯佛能除。二乘不斷到之言度。謂已過此累也。此實是斷。而言伏者。如降伏四魔。難伏已伏。則高昇累表。於法自在。故稱法王。有人言降伏心過惡。則是遠離意三邪也。及與身者。身三殺盜淫也。及四種者。離口四過。但舉身則兼口。言四則兼意三。蓋是偈要略之巧也。知一切爾炎者。第三嘆般若。障累得除。功由般若。故次嘆之。又嘆法身無感不應。贊解脫則無累不除。美般若則無境不照。問。上云智慧亦復然。已嘆智竟。今何故復嘆。答。上略嘆。今廣嘆。又上嘆爲成法身。今別嘆般若也。釋此不同。有人言。知者。敘其能照之智也。爾炎者。一切境界。是其所照境也。攬智慧以成身。縱任達觀。故言智慧身自在也。一切萬境。秉在佛心。無不練知。故言攝持一切法。妙德過人。堪可致敬。言是故今敬禮。此不分智釋也。初句境智一雙。次句體用一雙。下句能持所持一雙。有人言。初句嘆智慧照盡有無。故云知一切爾炎。一切即是有無二諦境。次句嘆智用隨心。故云自在。第三一句。攝理在心。記持不忘。如鏡在高臺。萬像皆現。故云持一切法也。初句明智體。次句明智用。此二句明遍知。今辨常知也。古注云。照得其會。理宣于解。為攝持。有人

【現代漢語翻譯】現代漢語譯本因此說已經到達彼岸。馥師認為無明住地是最難降伏的。無始以來的無明力量最為強大，只有佛才能徹底消除。二乘（聲聞和緣覺）說『到達』，意思是已經超越了這些障礙。這實際上就是斷除，而說『降伏』，就像降伏四魔一樣，難以降伏的已經降伏，就能高昇到超越累贅的境界，於法自在，所以被稱為法王。有人說降伏心中的過錯，就是遠離意三業（貪、嗔、癡）的邪惡。以及與身相關的，身三業（殺、盜、淫）。以及四種，指遠離口四業（妄語、兩舌、惡口、綺語）。但提到身就兼顧了口，說四種就兼顧了意三業，這大概是偈頌要略的巧妙之處。『知一切爾炎』，第三句是讚歎般若（智慧）。因為障礙和累贅得以消除，功勞在於般若，所以接著讚歎它。又讚歎法身無所不應，讚美解脫則沒有無法消除的累贅，讚美般若則沒有無法照見的境界。問：上面說『智慧亦復然』，已經讚歎過智慧了，現在為什麼又要讚歎？答：上面是略略地讚歎，現在是廣泛地讚歎。而且上面讚歎是爲了成就法身，現在是分別讚歎般若。這樣解釋它們的不同。有人說，『知』是敘述它能照見的智慧，『爾炎』是一切境界，是它所照見的境界。總攬智慧以成就法身，縱任通達的觀照，所以說智慧身自在。一切萬境，都掌握在佛的心中，沒有不精通了解的，所以說『攝持一切法』。妙德超過常人，值得尊敬，所以說『是故今敬禮』。這沒有區分智和釋。第一句是境和智成雙，第二句是體和用成雙，下句是能持和所持成雙。有人說，第一句讚歎智慧照盡有無，所以說『知一切爾炎』，一切就是有和無二諦的境界。第二句讚歎智用隨心，所以說『自在』。第三一句，攝理在心，記持不忘，就像鏡子在高臺上，萬象都顯現，所以說『持一切法』。第一句說明智體，第二句說明智用，這兩句說明普遍知曉，現在辨明常知。古注說，照見它的會合之處，道理宣揚于理解，是爲了攝持。有人

【English Translation】 English version Therefore, it is said to have arrived. Master Fu considers the abode of ignorance (avidyā-sthiti) the most difficult to subdue. Beginningless ignorance (anādi-avidyā) is the most powerful, and only the Buddha can completely eliminate it. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) say 'arrival,' meaning they have surpassed these obstacles. This is actually cessation, but saying 'subduing' is like subduing the Four Māras; what is difficult to subdue has been subdued, and one can ascend beyond the realm of burdens, being at ease with the Dharma, hence called the Dharma King. Some say subduing the faults of the mind is to distance oneself from the evils of the three mental actions (greed, hatred, delusion). And those related to the body, the three bodily actions (killing, stealing, and sexual misconduct). And the four, referring to distancing oneself from the four verbal actions (false speech, divisive speech, harsh speech, and idle chatter). But mentioning the body includes the mouth, and saying four includes the three mental actions; this is probably the skillful essence of the verse. 'Knowing all realms (sarva-artha),' the third line praises Prajñā (wisdom). Because obstacles and burdens are eliminated, the merit lies in Prajñā, so it is praised next. It also praises the Dharma body (Dharmakāya) as responding to all, praises liberation (vimoksha) as having no burdens that cannot be eliminated, and praises Prajñā as having no realms that cannot be illuminated. Question: Above it says 'Wisdom is also thus,' having already praised wisdom, why praise it again now? Answer: Above was a brief praise, now it is a broad praise. Moreover, above the praise was for accomplishing the Dharma body, now it is a separate praise of Prajñā. This explains their difference. Some say, 'Knowing' describes its wisdom that can illuminate, 'all realms' are all realms, which are the realms it illuminates. Comprehending wisdom to accomplish the Dharma body, freely allowing thorough contemplation, hence it is said the wisdom body is at ease. All myriad realms are held in the Buddha's mind, none are not thoroughly understood, hence it is said 'holding all Dharmas.' Wonderful virtue surpasses ordinary people, worthy of respect, hence it is said 'therefore, now I pay homage.' This does not distinguish between wisdom and explanation. The first line is realm and wisdom as a pair, the second line is essence and function as a pair, the last line is the holder and the held as a pair. Some say, the first line praises the ability of wisdom to illuminate all existence and non-existence, hence it is said 'knowing all realms,' all is the realm of the two truths of existence and non-existence. The second line praises the function of wisdom as being in accordance with the mind, hence it is said 'at ease.' The third line, comprehending principle in the mind, remembering and not forgetting, like a mirror on a high platform, all images appear, hence it is said 'holding all Dharmas.' The first line explains the essence of wisdom, the second line explains the function of wisdom, these two lines explain universal knowledge, now clarifying constant knowledge. Ancient commentary says, illuminating its convergence, the principle proclaimed in understanding, is for holding. Someone

言。初有兩句。嘆于空慧。攝持一切法。嘆于有慧。即權實二智。亦是一切智。一切種智也。有人言。知一切爾炎。此嘆一切智也。爾炎謂智母。以能生智故。又亦名為智境。則五明等法。能生智解。故智母。為智所照。名智境也。智慧身自在者。嘆無礙智也。于諸法中。不假方便。任運能知。故云自在也。攝持一切法。嘆清凈智也。如實法性。謂一切法也。明證在心。故曰攝持。此三智出地持文。法華囑累品亦明三智。謂如來智。佛智。自然智。即是地持三也。一切智。謂知世諦諸法。以無礙智。於世諦法知之自在也。三清凈智。證第一義。又即是法華經三智。謂佛智。自然智。如來智。敬禮過稱量下。有人言。上來別嘆。今是結嘆。亦云總嘆。正嘆者。嘆應身法身般若解脫四德也。今明結嘆前四也。即成四別。敬禮過稱量者。結嘆前應身。過於稱量境界也。敬禮無譬類者。結嘆前真身非譬類所及也。敬禮無邊法者。結前嘆解脫自在。離於繫縛無邊表也。敬禮難思議者。結前嘆般若。內智深遠。下地不測也。今明不然。前已四嘆。今更結者。便是煩重。又攝德不盡。今明所以有此文來者。上但略嘆三德。人情謂如來理極於此。故今明如來體與虛空同量不可窮盡。上所嘆者。略嘆少分耳。又上來嘆如來德。人謂佛德可

【現代漢語翻譯】現代漢語譯本言：最初有兩句，讚歎空慧（sunyata-jnana，空性的智慧），能總攝執持一切法。讚歎有慧（bhava-jnana，存在的智慧），即權智和實智二者，也是一切智（sarva-jnana，對一切事物普遍的知識）和一切種智（sarvakarajnata，對一切事物各個方面的知識）。有人說，『知一切爾炎』，這是讚歎一切智。爾炎（Artha）指智母（jnana-mata），因為它能產生智慧。又可稱為智境（jnana-visaya，智慧的對象），即五明（panca-vidya，聲明、工巧明、醫方明、因明、內明等五種學問）等法，能生起智慧的理解，所以稱為智母，為智慧所照亮，名為智境。『智慧身自在者』，讚歎無礙智（apratighata-jnana，無障礙的智慧），對於諸法，不依賴任何方便，自然而然就能知曉，所以說是自在。『攝持一切法』，讚歎清凈智（visuddhi-jnana，純凈的智慧），如實法性（yathabhuta-dharmata），指一切法。明證於心，所以說『攝持』。這三種智慧出自《地持經》。《法華經·囑累品》也闡明了三種智慧，即如來智（tathagata-jnana）、佛智（buddha-jnana）、自然智（prakriti-jnana），也就是《地持經》中的三種智慧。一切智，指了解世俗諦（samvriti-satya，相對真理）的諸法，以無礙智，對於世俗諦的法能夠自在地瞭解。三種清凈智，證悟第一義諦（paramartha-satya，絕對真理）。又即是《法華經》中的三種智慧，即佛智、自然智、如來智。『敬禮過稱量下』，有人說，上面是分別讚歎，現在是總結讚歎，也可以說是總的讚歎。真正讚歎的是應身（nirmana-kaya，佛的化身）、法身（dharma-kaya，佛的法性身）、般若（prajna，智慧）、解脫（vimoksha，從束縛中解脫）四德。現在說明總結讚歎前面的四種。『敬禮過稱量者』，總結讚歎前面的應身，超過了可以稱量的境界。『敬禮無譬類者』，總結讚歎前面的真身（satya-kaya，真實的身體），不是譬喻可以比擬的。『敬禮無邊法者』，總結前面讚歎的解脫自在，脫離了束縛，是無邊的。『敬禮難思議者』，總結前面讚歎的般若，內在的智慧深遠，下地位的眾生無法測度。現在說明不是這樣。前面已經有四種讚歎，現在再總結，就是煩瑣重複。而且總攝的功德也不全面。現在說明為什麼有這段文字的原因：上面只是簡略地讚歎了三種功德，人們認為如來的道理到此為止了。所以現在說明如來的本體與虛空同等廣大，不可窮盡。上面所讚歎的，只是簡略地讚歎了少部分而已。又上面讚歎如來的功德，人們認為佛的功德是可以...

【English Translation】 English version Statement: Initially, there are two lines praising sunyata-jnana (wisdom of emptiness), which encompasses and upholds all dharmas. Praise to bhava-jnana (wisdom of existence), which is both provisional and ultimate wisdom, also known as sarva-jnana (knowledge of all things universally) and sarvakarajnata (knowledge of all aspects of all things). Some say, 'Knowing all Artha,' this praises sarva-jnana. Artha (meaning) refers to jnana-mata (mother of wisdom), as it generates wisdom. It can also be called jnana-visaya (object of wisdom), such as the five vidyas (sciences: linguistics, crafts, medicine, logic, and inner knowledge), which can generate understanding of wisdom, hence called the mother of wisdom, illuminated by wisdom, and named the object of wisdom. 'The one with the wisdom body being free,' praises apratighata-jnana (unobstructed wisdom), for all dharmas, without relying on any means, naturally knowing, hence called free. 'Encompassing and upholding all dharmas,' praises visuddhi-jnana (pure wisdom), yathabhuta-dharmata (the true nature of reality), referring to all dharmas. Clearly evidenced in the mind, hence saying 'encompassing and upholding.' These three wisdoms come from the 'Bodhisattva-bhumi Sutra'. The 'Entrustment Chapter' of the 'Lotus Sutra' also clarifies three wisdoms, namely Tathagata-jnana (Tathagata's wisdom), Buddha-jnana (Buddha's wisdom), and Prakriti-jnana (natural wisdom), which are the three wisdoms in the 'Bodhisattva-bhumi Sutra'. Sarva-jnana refers to understanding the dharmas of samvriti-satya (conventional truth), with unobstructed wisdom, being able to freely understand the dharmas of samvriti-satya. The three visuddhi-jnanas realize paramartha-satya (ultimate truth). They are also the three wisdoms in the 'Lotus Sutra', namely Buddha-jnana, Prakriti-jnana, and Tathagata-jnana. 'Paying homage beyond measure,' some say, the above are separate praises, and now it is a concluding praise, or a general praise. The true praise is for the four virtues of nirmana-kaya (emanation body of the Buddha), dharma-kaya (dharma body of the Buddha), prajna (wisdom), and vimoksha (liberation from bondage). Now explaining the concluding praise of the previous four. 'Paying homage beyond measure,' concludes the praise of the previous nirmana-kaya, exceeding the realm that can be measured. 'Paying homage without comparison,' concludes the praise of the previous satya-kaya (true body), which cannot be compared by metaphors. 'Paying homage to the boundless dharma,' concludes the previous praise of liberation being free, detached from bondage, being boundless. 'Paying homage to the inconceivable,' concludes the previous praise of prajna, the inner wisdom being profound, unfathomable to beings of lower levels. Now explaining that it is not like this. There have already been four praises, and now to conclude again would be redundant. Moreover, the encompassing merits would not be comprehensive. Now explaining why this passage exists: the above only briefly praised the three merits, and people think that the principle of the Tathagata ends here. Therefore, now explaining that the essence of the Tathagata is as vast as space, inexhaustible. What was praised above was only a brief praise of a small part. Also, the above praised the merits of the Tathagata, and people think that the merits of the Buddha are...

嘆。今明嘆所不能嘆。乃窮稱歎之美。故有此文來也。又上嘆四德。此一一德。具過稱量等四義。世間之物。可稱其重輕。量其長短。佛德過稱之故言過稱量也。世間之物。可以譬況。可以類取。佛德不爾。故云無譬類。世間之物。有其邊表畔齊。佛德不爾。故稱無邊法。世間之法。可以心思。可以口議。佛德不爾。故言敬禮難思議也。問。云何名為難思議。答。夫欲禮佛。須精識佛。龍樹中論云。如來在世時。不言有與無。亦有及亦無。非有及非無。滅后亦爾。佛既絕乎四句。不可作四句而禮。若作有而禮。佛非是有。此則謗佛。又是禮有。不名禮佛。下三句亦然。問作絕四句而禮。是禮佛不。答亦非禮佛。所以然者。大品云。行亦不受。亦行亦不行亦不受。非行非不行亦不受。不受亦不受。則知五句皆舍。而般若即是佛。龍樹云。若如法觀佛。般若及涅槃。是三則一相。其實無有異。故知般若絕五。佛亦如之。問。所禮之佛既絕五句。能禮之人其義云何。答。須識不二二義。二不二義。若不二而二。師弟宛然。二而不二。則尊卑寂滅。故維摩云。普於一切國。供養諸如來。諸佛及以身。無有分別想。此意明上半即是不二二義。下半即是二不二義也。禮佛既爾。念與歸依。義亦如是。此雖一句之經。乃是佛法大事。

【現代漢語翻譯】現代漢語譯本：嘆息啊！現在所讚歎的是無法完全讚歎的。因此窮盡一切來稱揚讚歎佛的美德，所以才有了這段經文。前面讚歎的四德，這每一德都具備超過稱量等四種含義。世間之物，可以稱量它的重量和輕重，量度它的長短。但佛的功德超越了稱量，所以說『過稱量』。世間之物，可以用比喻，可以用類似的事物來類比。但佛的功德不是這樣，所以說『無譬類』。世間之物，有它的邊際和界限。但佛的功德不是這樣，所以稱『無邊法』。世間的法，可以用心思去思考，可以用口來議論。但佛的功德不是這樣，所以說『敬禮難思議』。問：什麼叫做『難思議』？答：要禮敬佛，必須精通了解佛的真義。《龍樹中論》說：『如來在世時，不說是『有』與『無』，也不是『亦有亦無』，也不是『非有非無』，涅槃后也是這樣。』佛既然超越了這四句，就不能用這四句來禮敬。如果執著于『有』來禮敬，佛並非是『有』，這就是誹謗佛，而且是禮敬『有』，不是禮敬佛。後面的三句也是一樣。問：用超越四句的方式來禮敬，是禮敬佛嗎？答：也不是禮敬佛。為什麼呢？《大品般若經》說：『行也不受，不行也不受，亦行亦不行也不受，非行非不行也不受，不受亦不受。』由此可知五句都要捨棄，而般若就是佛。《龍樹菩薩》說：『如果如法地觀察佛，般若和涅槃，這三者實則是一個相，其實沒有差異。』所以知道般若超越了五句，佛也是這樣。問：所禮敬的佛既然超越了五句，那麼能禮敬的人，其意義又是什麼呢？答：必須認識不二和二的含義，以及二和不二的含義。若是不二而二，師父和弟子就分明存在；若是二而不二，那麼尊卑的分別就寂滅了。所以《維摩詰經》說：『普遍在一切國土，供養諸如來，諸佛以及自身，沒有分別的念想。』這段話表明前半句是不二而二的含義，後半句是二而不二的含義。禮敬佛是這樣，唸佛和歸依，其意義也是如此。這雖然是一句經文，卻是佛法中的大事。

【English Translation】 English version: Alas! What is being praised now is what cannot be fully praised. Therefore, exhausting all means to extol the virtues of the Buddha, hence this text. The four virtues praised earlier, each of these virtues possesses the four meanings of exceeding measurement, etc. Worldly things can be weighed for their heaviness and lightness, measured for their length. But the Buddha's merits surpass measurement, hence 'beyond measurement'. Worldly things can be compared, can be analogized with similar things. But the Buddha's merits are not like this, hence 'without comparison'. Worldly things have their boundaries and limits. But the Buddha's merits are not like this, hence 'boundless Dharma'. Worldly dharmas can be contemplated with the mind, can be discussed with the mouth. But the Buddha's merits are not like this, hence 'reverently bowing to the inconceivable'. Question: What is meant by 'inconceivable'? Answer: To venerate the Buddha, one must be well-versed in understanding the Buddha. The Nagarjuna's Madhyamaka-karika (Treatise on the Middle Way) says: 'When the Tathagata (Thus Come One) was in the world, he did not say 'is' or 'is not', nor 'both is and is not', nor 'neither is nor is not', and it is the same after Nirvana (extinguishment of suffering).' Since the Buddha transcends these four statements, one cannot use these four statements to venerate. If one clings to 'is' to venerate, the Buddha is not 'is', this is slandering the Buddha, and it is venerating 'is', not venerating the Buddha. The following three statements are the same. Question: Is venerating in a way that transcends the four statements, is that venerating the Buddha? Answer: It is also not venerating the Buddha. Why? The Prajnaparamita Sutra (Perfection of Wisdom Sutra) says: 'Action is not accepted, non-action is not accepted, both action and non-action are not accepted, neither action nor non-action is not accepted, non-acceptance is not accepted.' From this, it is known that all five statements must be abandoned, and Prajna (wisdom) is the Buddha. Nagarjuna says: 'If one observes the Buddha according to the Dharma, Prajna and Nirvana, these three are actually one aspect, in reality, there is no difference.' Therefore, it is known that Prajna transcends the five statements, and the Buddha is also like this. Question: Since the Buddha being venerated transcends the five statements, then what is the meaning of the person who is able to venerate? Answer: One must recognize the meaning of non-duality and duality, and the meaning of duality and non-duality. If it is non-dual yet dual, the teacher and disciple clearly exist; if it is dual yet non-dual, then the distinction between superior and inferior is extinguished. Therefore, the Vimalakirti Sutra says: 'Universally in all lands, offering to all Tathagatas, all Buddhas and oneself, without any discriminating thoughts.' This passage shows that the first half is the meaning of non-duality yet duality, and the second half is the meaning of duality yet non-duality. Veneration of the Buddha is like this, mindfulness of the Buddha and refuge, their meaning is also like this. Although this is one sentence of scripture, it is a major event in the Buddha's Dharma.

不可不留心也。哀愍覆護我下。第二明請護。上嘆如來累無不盡。德無不圓。有堪護之德。是故今請佛覆護。又上來嘆佛德。今發菩提心。佛既有勝德。故發心求佛也。又上通嘆佛德。今欲請佛為師。己為弟子。結師徒也。又勝鬘將欲請佛為師。就佛受戒。故請護也。建此四意。使萬類學之。就文開為四段。初請護。二許護。三明請護事。四與護事。此四即次第宜生起之。請護有四。初句正請護。次明所護事。三明護時節。四請攝受。哀者悲也。愍者慈也。愿佛內運慈悲之心。外以事來覆護於我。慈陰令我善增為覆。大悲使我離惡為護。令法種增長者。出覆護之事。勝鬘上來嘆佛之善。能為未來法身種子。名為法種。愿佛覆護。令得增長。增長者。橫闊為增。豎進為長也。問。但法身因增長真如。法身亦增長耶。答。本有漸顯。亦有增長之義。種子二義。一廣大。二甚深。令種子廣大為增。令種子甚深為長。法身亦二義。令廣大漸顯為增。甚深漸顯為長。此世及後下。出請護之時節也。此即現世。后謂來生。不但請如來慈陰現在。亦愿後生覆護。非止此世後生暫請如來。於一切處一切時愿佛常攝受。問。攝受與請護何異。答。覆護語通攝受。明別常攝受。所以為異。又請護明生善滅惡。攝受辨於人法。謂以法攝我為攝

【現代漢語翻譯】現代漢語譯本：不可不留心啊。請您哀憐悲憫地覆護我。（第二部分）闡明請求覆護的理由。上文讚歎如來，累積的功德沒有不完備的，擁有的德行沒有不圓滿的，具備堪能覆護的德能。因此現在懇請佛陀覆護。而且上文讚歎佛陀的德行，現在發起菩提心。佛既然有殊勝的德行，所以發心向佛祈求。又上文總括地讚歎佛陀的德行，現在想請佛陀作為老師，自己作為弟子，結成師徒關係。又勝鬘夫人將要請佛陀為師，向佛陀受戒，所以請求覆護。建立這四種意圖，使萬類眾生學習。就文義展開為四個段落。第一，請求覆護；第二，允許覆護；第三，闡明請求覆護的事情；第四，給予覆護的事情。這四個部分是依次產生和興起的。請求覆護有四個方面。第一句是正式請求覆護；其次闡明所要覆護的事情；第三闡明覆護的時間；第四請求攝受。『哀』是悲傷，『愍』是憐憫。愿佛陀內心執行慈悲之心，外在以行動來覆護我。慈悲的蔭庇使我的善行增長，這稱為『覆』；大悲心使我遠離惡行，這稱為『護』。『令法種增長』，這是說明覆護的事情。勝鬘夫人上文讚歎佛陀的善行，能夠作為未來法身（Dharmakaya）的種子，這稱為『法種』。愿佛陀覆護，使它得以增長。『增長』，橫向擴充套件稱為『增』，縱向前進稱為『長』。問：只是法身之因增長，真如（Tathata）法身也增長嗎？答：本有的逐漸顯現，也有增長的意義。種子有兩種含義：一是廣大，二是甚深。使種子廣大稱為『增』，使種子甚深稱為『長』。法身也有兩種含義：使廣大逐漸顯現稱為『增』，甚深逐漸顯現稱為『長』。『此世及后』，這是說明請求覆護的時間。『此』就是現世，『后』是指來生。不只是請求如來慈悲的蔭庇在現在，也希望來生得到覆護。不只是此世和後生暫時請求如來，在一切處、一切時都希望佛陀常常攝受。問：攝受與請求覆護有什麼不同？答：覆護的含義涵蓋攝受，攝受則明確區分，常常攝受，所以不同。而且請求覆護闡明生善滅惡，攝受辨別於人與法，意思是用法來攝受我稱為『攝』。

【English Translation】 English version: One must not be careless. (I) beseech your compassionate protection. (Second section) Explains the reason for requesting protection. The above praises the Tathagata (如來), whose accumulated merits are complete and whose virtues are perfect, possessing the ability to protect. Therefore, now I implore the Buddha to protect me. Moreover, the above praises the Buddha's virtues, and now I arouse the Bodhi mind (菩提心). Since the Buddha has supreme virtues, I aspire to seek refuge in the Buddha. Furthermore, the above generally praises the Buddha's virtues, and now I wish to request the Buddha as my teacher and myself as a disciple, establishing a teacher-disciple relationship. Moreover, Queen Srimala (勝鬘) is about to request the Buddha as her teacher and receive precepts from the Buddha, so she requests protection. Establishing these four intentions, so that all beings may learn from them. The text is divided into four sections. First, requesting protection; second, granting protection; third, explaining the matter of requesting protection; fourth, granting the matter of protection. These four parts arise and develop in sequence. There are four aspects to requesting protection. The first sentence is the formal request for protection; the second explains what is to be protected; the third explains the time of protection; the fourth requests acceptance. 'Sorrow' is grief, 'pity' is compassion. May the Buddha internally exercise the heart of compassion and externally protect me with actions. The shade of compassion causes my good deeds to increase, which is called 'covering'; great compassion causes me to be separated from evil deeds, which is called 'protection'. 'May the seed of Dharma grow', this explains the matter of protection. Queen Srimala above praised the Buddha's good deeds, which can serve as the seed of the future Dharmakaya (法身), which is called 'seed of Dharma'. May the Buddha protect it, so that it may grow. 'Growth', horizontal expansion is called 'increase', vertical advancement is called 'growth'. Question: Only the cause of Dharmakaya grows, does the Tathata (真如) Dharmakaya also grow? Answer: The inherent gradually manifests, and there is also the meaning of growth. Seeds have two meanings: one is vast, and the other is profound. Making the seed vast is called 'increase', making the seed profound is called 'growth'. Dharmakaya also has two meanings: making the vast gradually manifest is called 'increase', making the profound gradually manifest is called 'growth'. 'This life and the next', this explains the time of requesting protection. 'This' is the present life, 'next' refers to the future life. Not only do I request the shade of the Buddha's compassion in the present, but I also hope to receive protection in the next life. Not only do I temporarily request the Tathagata in this life and the next, but I also hope that the Buddha will always accept me in all places and at all times. Question: What is the difference between acceptance and requesting protection? Answer: Protection encompasses acceptance, but acceptance clearly distinguishes and is constant, so it is different. Moreover, requesting protection explains generating good and eliminating evil, while acceptance distinguishes between people and Dharma, meaning using the Dharma to accept me is called 'acceptance'.

。我為弟子為受。問。何故不言過去攝受。答。過去事竟。不須請也。我久安立汝下。第二如來受請許護。佛言我前世已為汝作師。安立汝在正法中也。問。勝鬘之請。與今受請有何異耶。答。勝鬘但請二世。今許其三世。謂過去曾護。現在今護。未來當護。明我過去廣劫已來。久安立於汝。是故今現世與汝相值。則知今日相值。未來亦然。此舉過去證成現在未來也。此義一名異。始建曰安。終成為立。問。安立與開覺何異。答。令汝依福舍罪。名為安立。令汝罪福俱舍。名為開覺。又令發菩提心為安立。修菩薩行為開覺。又離生死厄苦為安立。漸入涅槃門為開覺也。又久安立者。安立功德也。開覺者。開覺智慧也。今復攝受汝者。以法攝汝令住正法中。受汝為弟子。我為汝作師。未來亦爾。我以作功德下。此第三明請護事。就文為二。一者口請。二者身請。就初有二。初三句牒三世善。第四句請佛攝受。就初又二。兩句別明三世善。次一句總牒三世善。我已作功德者。領佛前世以開覺之言也。佛所以前世開覺我者。良由我過去世已曾種功德故也。現在者。現世也。及余世者。未來也。如是眾善本者。總牒三世之善也。故云眾善也。善雖三世。其理冥同。故總言如是眾善本。本亦因也。欲以此善為菩提根。故名為本。

【現代漢語翻譯】現代漢語譯本：我作為弟子接受您的攝受。問：為什麼不說是過去攝受？答：過去的事情已經結束，不需要再請求了。我很久以前就安立了你。第二，如來接受您的請求，允許護持。佛說：我前世已經做過你的老師，安立你在正法之中。問：勝鬘（Śrīmālā，人名，意為勝鬘夫人）的請求與現在接受請求有什麼不同呢？答：勝鬘只請求兩世，現在允許她三世，即過去曾經護持，現在正在護持，未來將會護持。說明我過去廣劫以來，很久以前就安立了你，所以現在今生與你相遇，就知道今日相遇，未來也是如此。這是舉過去來證明現在和未來。這個意義，一個名為『安』，一個名為『立』，開始建立叫做『安』，最終成就叫做『立』。問：『安立』與『開覺』有什麼不同？答：讓你依靠福德，捨棄罪惡，名為『安立』；讓你罪惡和福德都捨棄，名為『開覺』。又，讓你發起菩提心，是『安立』；修菩薩行，是『開覺』。又，離開生死厄難痛苦，是『安立』；逐漸進入涅槃之門，是『開覺』。又，『久安立』，是安立功德；『開覺』，是開覺智慧。現在再次攝受你，是用佛法攝受你，讓你安住于正法之中，接受你作為弟子，我為你做老師，未來也是如此。我以作功德下，這是第三部分，說明請求護持的事情。就文義來說分為兩部分，一是口頭請求，二是身體請求。就口頭請求來說，又分為兩部分，前三句是總述三世的善行，第四句是請求佛陀攝受。就前三句來說，又分為兩部分，兩句分別說明三世的善行，下一句總述三世的善行。『我已作功德』，是領會佛陀前世開覺我的話。佛陀之所以前世開覺我，是因為我過去世已經種下功德的緣故。『現在者』，是現世；『及余世者』，是未來。『如是眾善本者』，是總述三世的善行，所以說是『眾善』。善行雖然有三世，但其道理是相同的，所以總說『如是眾善本』。『本』也是『因』的意思，想要用這些善行作為菩提的根本，所以叫做『本』。

【English Translation】 English version: I, as a disciple, accept your acceptance. Question: Why not say 'past acceptance'? Answer: The past is over and does not need to be requested again. I have long established you. Secondly, the Tathagata accepts your request and allows protection. The Buddha said: I have been your teacher in a previous life, establishing you in the Dharma. Question: What is the difference between Śrīmālā's (Śrīmālā, a person's name, meaning Queen Śrīmālā) request and the current acceptance of the request? Answer: Śrīmālā only requested for two lifetimes, now she is allowed for three lifetimes, that is, she has protected in the past, is protecting now, and will protect in the future. It shows that I have long established you since the past kalpas, so now in this life we meet, and we know that today we meet, and the future will be the same. This is to prove the present and the future by referring to the past. This meaning, one is called 'establishment' (安, ān), and the other is called 'establishment' (立, lì). The beginning of establishment is called 'ān', and the final achievement is called 'lì'. Question: What is the difference between 'establishment' (安立, ānlì) and 'awakening' (開覺, kāijué)? Answer: To let you rely on merit and abandon sin is called 'establishment'; to let you abandon both sin and merit is called 'awakening'. Also, to let you generate Bodhicitta is 'establishment'; to cultivate Bodhisattva practice is 'awakening'. Also, to be free from the suffering of birth, old age, sickness, and death is 'establishment'; to gradually enter the gate of Nirvana is 'awakening'. Also, 'long establishment' is the establishment of merit; 'awakening' is the awakening of wisdom. Now, to accept you again is to accept you with the Dharma, to let you abide in the Dharma, to accept you as a disciple, I will be your teacher, and the future will be the same. I, with the making of merit, this is the third part, explaining the matter of requesting protection. In terms of the meaning of the text, it is divided into two parts, one is verbal request, and the other is physical request. In terms of verbal request, it is further divided into two parts. The first three sentences summarize the good deeds of the three lifetimes, and the fourth sentence is a request for the Buddha to accept. In terms of the first three sentences, it is further divided into two parts. The two sentences respectively explain the good deeds of the three lifetimes, and the next sentence summarizes the good deeds of the three lifetimes. 'I have made merit' is to understand the Buddha's words of awakening me in a previous life. The reason why the Buddha awakened me in a previous life is because I have already planted the seeds of merit in the past. 'The present' is the present life; 'and the other lifetimes' is the future. 'Such a root of all good' is a summary of the good deeds of the three lifetimes, so it is called 'all good'. Although there are three lifetimes of good deeds, the principles are the same, so it is generally said 'such a root of all good'. 'Root' also means 'cause', wanting to use these good deeds as the root of Bodhi, so it is called 'root'.

唯愿見攝受者。明我過去已生善。現生善。當生善。攝此三善。一者令莫向三有。二者令莫向二乘。三者令莫取相。次將此眾善亦有三事。一者令此善與眾生共。二者令我與眾生共成佛。三者以此善同入實相。今請佛攝受如此之善。故言唯愿見攝受也。爾時勝鬘下。古注云。既頌美已畢。則法供理同。今標寄歸誠。欲化洽親屬。此意明禮佛。佛既授記。則引親屬修凈土之因也。今明上來口請。今身請也。眾師解云。上是口請乞記。今是身請乞。今謂不爾。此乃是請佛攝受。上是口請攝受三世之善為菩提基。今是身請三世之善為菩提基。夫善向菩提。是為理之中極。必須心形俱至。故上口請。今明身請。而心通二處。問。何故口禮。何故身禮。答。為嘆故口禮為敬故身禮。又于暗處則須口禮。于明處則須身禮。又盲人故即須口禮。為聾人故即身禮。又生自他身業善故明身禮。生自他口業善故明口禮。又師徒相去遠故即身禮。相去近故即口禮。問。敬與禮何異。答。凡有四句。一者禮而不敬。如噁心禮也。二者敬而不禮。如善心嘆佛及唸佛也。三亦敬亦禮。謂善心禮佛也。四不禮不敬。謂敬無所敬禮無所禮。又有四句。一心禮而身不禮。如須菩提端坐唸佛。名真禮佛。二身禮而心不禮。如調達禮佛。密欲害傷。三身心俱禮

【現代漢語翻譯】現代漢語譯本：唯愿佛陀能夠見證並攝受我的祈願。請您明鑑我過去已種下的善因，現在所行的善事，以及未來將要修持的善行。請您攝受這三種善行，第一，使我不再趨向三有（欲有、色有、無色有）；第二，使我不再趨向二乘（聲聞乘、緣覺乘）；第三，使我不再執著于表相。其次，我將這些眾多的善行也用於三個方面：第一，使這些善行與所有眾生共同分享；第二，使我與所有眾生共同成就佛果；第三，使這些善行一同融入實相。現在，我懇請佛陀攝受如此的善行，所以說『唯愿見攝受也』。爾時勝鬘（Srimālā，人名）下。古註解釋說，既然讚美已經完畢，那麼法供養和理供養也就相同了。現在表明寄託歸依的誠意，希望教化能夠普及到親屬。這個意思說明了禮佛的意義。佛陀既然已經授記，那麼就引導親屬修習凈土的因緣。現在說明上面是口頭的請求，是今生的請求。眾位法師解釋說，上面是口頭請求佛陀授記，現在是身體的請求。我現在認為不是這樣。這乃是請求佛陀攝受，上面是口頭請求攝受過去、現在、未來三世的善行作為菩提的基礎，現在是用身體請求三世的善行作為菩提的基礎。善行趨向菩提，是為道理之中的極致，必須身心都達到。所以上面是口頭請求，現在說明是身體的請求，而心意貫通於兩處。問：為什麼用口禮拜？為什麼用身體禮拜？答：爲了讚歎的緣故用口禮拜，爲了恭敬的緣故用身體禮拜。又在黑暗的地方就必須用口禮拜，在明亮的地方就必須用身體禮拜。又因為盲人的緣故就必須用口禮拜，爲了聾人的緣故就用身體禮拜。又因為產生自己和他人的身業善行，所以說明用身體禮拜；因為產生自己和他人的口業善行，所以說明用口禮拜。又因為師徒相距遙遠，所以用身體禮拜；相距近，所以用口禮拜。問：恭敬與禮拜有什麼不同？答：總共有四種情況。第一種是禮拜而不恭敬，如懷著惡意禮拜；第二種是恭敬而不禮拜，如懷著善心讚歎佛陀以及唸佛；第三種是既恭敬又禮拜，就是懷著善心禮拜佛陀；第四種是不禮拜也不恭敬，就是恭敬沒有恭敬的對象，禮拜沒有禮拜的對象。又有四種情況。一心禮拜而身體不禮拜，如須菩提（Subhūti，佛陀的弟子）端坐唸佛，名為真正的禮佛。二，身體禮拜而心不禮拜，如調達（Devadatta，佛陀的堂兄弟）禮拜佛陀，暗中想要加害。三，身心都禮拜現代漢語譯本：

【English Translation】 English version: I only wish to see the One who accepts and receives. May you understand the good I have done in the past, the good I am doing now, and the good I will do in the future. May you accept these three good deeds. First, may they not lead me towards the Three Realms (Trialoka - the realm of desire, the realm of form, and the formless realm). Second, may they not lead me towards the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Third, may they not lead me to cling to appearances. Furthermore, I dedicate these many good deeds to three purposes: First, may these good deeds be shared with all sentient beings. Second, may I and all sentient beings together attain Buddhahood. Third, may these good deeds together enter into the true nature of reality (tathatā). Now, I earnestly request the Buddha to accept such good deeds, hence the words 'I only wish to see the One who accepts and receives.' Then Srimālā (Srimālā, a name) below. The ancient commentary explains that since the praise is completed, the Dharma offering and the principle offering are the same. Now, expressing the sincerity of entrusting and returning, hoping that the teachings can be extended to relatives. This meaning explains the significance of paying homage to the Buddha. Since the Buddha has already made the prediction, then guide relatives to cultivate the causes and conditions for the Pure Land. Now, it is explained that the above is a verbal request, a request in this life. The various teachers explain that the above is a verbal request for the Buddha's prediction, and now it is a bodily request. I now think it is not like this. This is a request for the Buddha to accept. The above is a verbal request to accept the good deeds of the past, present, and future three lives as the foundation of Bodhi. Now it is a bodily request for the good deeds of the three lives as the foundation of Bodhi. Good deeds tending towards Bodhi are the ultimate in reason, and both body and mind must reach it. Therefore, the above is a verbal request, and now it is explained as a bodily request, and the mind is connected in both places. Question: Why prostrate with the mouth? Why prostrate with the body? Answer: Prostrate with the mouth for the sake of praise, and prostrate with the body for the sake of reverence. Also, in a dark place, one must prostrate with the mouth, and in a bright place, one must prostrate with the body. Also, for the sake of the blind, one must prostrate with the mouth, and for the sake of the deaf, one must prostrate with the body. Also, because of the generation of good deeds of body karma of oneself and others, it is explained to prostrate with the body; because of the generation of good deeds of speech karma of oneself and others, it is explained to prostrate with the mouth. Also, because the teacher and disciples are far apart, one prostrates with the body; when they are close, one prostrates with the mouth. Question: What is the difference between reverence and prostration? Answer: There are four situations in total. The first is prostration without reverence, such as prostrating with an evil mind; the second is reverence without prostration, such as praising the Buddha and reciting the Buddha's name with a good mind; the third is both reverence and prostration, which is prostrating to the Buddha with a good mind; the fourth is neither prostration nor reverence, which is reverence without an object of reverence, and prostration without an object of prostration. There are also four situations. One, the mind prostrates but the body does not prostrate, such as Subhūti (Subhūti, a disciple of the Buddha) sitting upright and reciting the Buddha's name, which is called true prostration to the Buddha. Two, the body prostrates but the mind does not prostrate, such as Devadatta (Devadatta, the Buddha's cousin) prostrating to the Buddha, secretly wanting to harm him. Three, both body and mind prostrate

。即是勝鬘。四身心俱不禮。謂外道見佛。將口對心亦有四句。義推可知。佛于眾中下。第四許攝受。即是與護事。而與授記者決也。以汝未來必當作佛。是故受汝眾善為菩提基。又以受汝眾善為菩提基。故汝未來必當作佛。互相釋。又勝鬘嘆佛請護。現在得記。未來成佛者。令一切眾生學之。嘆佛請護。現在得記。未來成佛。又授勝鬘記者。為利時眾。以眾中諸天及人見勝鬘得凈土記。發願往生。故與之記。又將欲明勝鬘受十大受。及發三大愿。乃至廣為大眾說法。故須前為授記。以勝鬘現在得記。未來成佛。言必可信。則勝鬘所說宜應受行不須疑也。為此因緣。故授勝鬘記。就文為二。初明與記。二明得益。就與記中有二。一總明得記。二別明得記也。言即為授記者。總明得記也。法華疏內具釋。一者記謂別也。佛記其不成六道及以二乘。當得作佛。以別於佛道。異於外道。故名為別。今授此記。故名授記。二者勝鬘行因。記得來果。此是有來果可記。故名為記。聖說授與。故名授記也。如地持中授記有六。一種姓未發心記。二已發心。三現前。四不現前。五時量時定。六時無量時不定。前之二種得記人。位地上下差別。前一在種性地。發心者位在解行已上。次二約處同異差別。同處對面而記者名現前。異處遙記

者名不現前。后二約時分定不定差別。若記時劫數量名字。並記佛及國土名字者。名時定。若總言無量劫作佛。不委曲辨時劫數量及佛國土名字者。名時無量時不定。今勝鬘得記者。或是種姓。或是發心。經無成文。位地難定也。乃是現前授記非不現前也。若記近果。言無量劫人天中王者。應是時無量時不定也。記其遠果。言過二萬劫作佛號普光者。應是時量時定也。此六種授記。更有異釋。如法華疏解。汝嘆如來下。第二別明授記。就文為二。一明現因記得近果。二明當因記得遠果。亦是當因當果。亦是菩薩因菩薩果。亦是佛因佛果。就初又二。初明因。次明得果。汝嘆如來真實功德者。牒前善因也。以此善根下。第二明得果。得果中。前明時節。次明得果。今前釋阿僧祇劫義。依法華論。但明二種僧祇。一明日月歲數不可數。謂小僧祇。二劫不可數。為大僧祇。有人言。三種僧祇。二種同上。三大劫僧祇。雜心說六十四劫名一大劫。所言六十四劫者。始從初火劫。終訖風劫。有六十四。六十四者。七火一水。過七水已。更經七火。方有一風。故合成六十四。合此六十四為一大劫。此大劫不可數。名一大僧祇。善生經云。刀兵饑饉為一小劫。十九小劫為一中劫。俱舍云。八十小劫為一大劫。依瓔珞經下卷亦明三劫。

【現代漢語翻譯】現代漢語譯本這種授記被稱為『不現前』授記。後面的兩種授記是根據時間確定與不確定的差別來區分的。如果記錄了時間長短、數量和名字，並且記錄了佛和國土的名字，這被稱為『時定』授記。如果總的說在無量劫后成佛，但不詳細辨別時間長短以及佛和國土的名字，這被稱為『時無量時不定』授記。現在《勝鬘經》中勝鬘夫人得到的授記，或許是關於種姓的，或許是關於發心的，經文中沒有明確說明，位地難以確定。這屬於現前授記，而不是不現前授記。如果授記的是近期的果報，說在無量劫后在人天中成為王者，這應該是『時無量時不定』授記。如果授記的是長遠的果報，說在過二萬劫后成佛，佛號普光，這應該是『時量時定』授記。這六種授記還有其他的解釋，如《法華經疏》的解釋。『汝嘆如來』以下，第二部分是分別說明授記，分為兩部分。一是說明現前的因，得到近期的果報；二是說明未來的因，得到長遠的果報。也可以說是當下的因得到當下的果報，也可以說是菩薩的因得到菩薩的果報，也可以說是佛的因得到佛的果報。就第一部分來說，又分為兩部分。首先說明因，然後說明得到的果報。『汝嘆如來真實功德』，這是指前面所說的善因。『以此善根』以下，第二部分是說明得到的果報。在得到的果報中，先說明時間，然後說明得到的果報。現在先解釋阿僧祇劫（Asamkhya-kalpa，無數劫）的含義。根據《法華經論》，只說明兩種阿僧祇。一是日月歲數不可數，稱為小阿僧祇；二是劫數不可數，稱為大阿僧祇。有人說有三種阿僧祇，兩種與上面相同，第三種是大劫阿僧祇。《雜心論》說六十四劫稱為一大劫。所說的六十四劫，是從最初的火劫開始，到最後的風劫結束，共有六十四個。這六十四個劫是：七個火劫後有一個水劫，過了七個水劫后，再經過七個火劫，才有一個風劫，所以合起來是六十四個。將這六十四個劫合起來稱為一大劫。這個大劫不可數，稱為一大阿僧祇。《善生經》說，刀兵、饑饉為一個『小劫』（Antarakalpa，小劫），十九個小劫為一個『中劫』（Kalpa，中劫）。《俱舍論》說，八十個小劫為一個『大劫』（Mahakalpa，大劫）。依據《瓔珞經》下卷也說明了三種劫。

【English Translation】 English version This kind of prediction is called 'not present' prediction. The latter two are distinguished according to the difference between the certainty and uncertainty of time. If the length, quantity, and names of time are recorded, and the names of the Buddha and the Buddha-land are recorded, this is called 'time-definite' prediction. If it is generally said that one will become a Buddha after immeasurable kalpas (Asamkhya-kalpa, 無數劫), but the length of time and the names of the Buddha and the Buddha-land are not specified in detail, this is called 'time-immeasurable and time-indefinite' prediction. Now, the prediction that Lady Srimala (勝鬘) received in the 'Srimala Sutra' (勝鬘經) may be about her lineage or about her aspiration. The sutra does not explicitly state this, and her position is difficult to determine. This belongs to present prediction, not non-present prediction. If the prediction is about a recent result, saying that one will become a king among humans and devas after immeasurable kalpas, this should be a 'time-immeasurable and time-indefinite' prediction. If the prediction is about a distant result, saying that one will become a Buddha named Universal Light (普光) after twenty thousand kalpas, this should be a 'time-measurable and time-definite' prediction. There are other explanations for these six types of predictions, such as the explanation in the 'Lotus Sutra Commentary' (法華經疏). 'You praise the Tathagata' (汝嘆如來) below, the second part is to explain the predictions separately, divided into two parts. One is to explain the present cause and obtain the near result; the other is to explain the future cause and obtain the distant result. It can also be said that the present cause obtains the present result, or that the Bodhisattva's cause obtains the Bodhisattva's result, or that the Buddha's cause obtains the Buddha's result. As for the first part, it is divided into two parts. First, explain the cause, and then explain the result obtained. 'You praise the Tathagata's true merits' (汝嘆如來真實功德), this refers to the good cause mentioned earlier. 'With this good root' (以此善根) below, the second part is to explain the result obtained. In the result obtained, first explain the time, and then explain the result obtained. Now, let's first explain the meaning of Asamkhya-kalpa. According to the 'Lotus Sutra Treatise' (法華經論), only two types of Asamkhya are explained. One is that the number of suns, moons, and years is uncountable, which is called a small Asamkhya; the other is that the number of kalpas is uncountable, which is called a large Asamkhya. Some say that there are three types of Asamkhya, two of which are the same as above, and the third is the great kalpa Asamkhya. The 'Samacitta-tantra' (雜心論) says that sixty-four kalpas are called a great kalpa. The so-called sixty-four kalpas are: starting from the initial fire kalpa and ending with the final wind kalpa, there are sixty-four in total. These sixty-four kalpas are: after seven fire kalpas, there is one water kalpa; after seven water kalpas, there are seven fire kalpas before there is one wind kalpa, so it adds up to sixty-four. Combining these sixty-four kalpas is called a great kalpa. This great kalpa is uncountable, and is called a great Asamkhya. The 'Singalaka Sutra' (善生經) says that war, famine, and pestilence are one 'small kalpa' (Antarakalpa, 小劫), and nineteen small kalpas are one 'intermediate kalpa' (Kalpa, 中劫). The 'Abhidharmakosa' (俱舍論) says that eighty small kalpas are one 'great kalpa' (Mahakalpa, 大劫). According to the lower volume of the '瓔珞經', three kalpas are also explained.

一里二里三里乃至四十里石。方廣亦然。以天衣重三銖。人中日月歲數三年一拂。此石乃盡。名一小劫。就小劫中自有一里二里乃至四十里也。六十里石。方廣亦然。以梵天衣重三銖。梵天中百寶光明珠為日月歲數。三年一拂。此石乃盡。名為中劫。有八百里石。方廣亦然。以凈居天衣重三銖。即凈居天百寶光明鏡為日月歲數。三年一拂。此石乃盡。名一大僧祇劫。問。今經中明三阿僧祇劫行行成佛。定用何等劫耶。答。智度論攝論等云。或四十里石。天衣三年一下。拂之使盡。又四十里城。滿中芥子不概令平。有百歲人取一芥子。取芥子盡。名一大劫。取此劫不可數為一大僧祇劫。望瓔珞經即是彼小劫。多作此說。或可依瓔珞經中大劫不可數名一僧祇。問。為直取三阿僧祇時節滿即得佛不。答。不爾。若直數時節者。於時節中有或當空過。今取三僧祇唸唸善相次。取三阿僧祇劫善滿。方乃得佛。問。三僧祇劫善滿者。亦取人天及二乘及佛因不。答。法華論云。凡夫善及決定聲聞善非佛因。不得成佛。要取發菩提心行菩薩行善。滿三僧祇方得作佛。雜心中二種僧祇。善行僧祇。與劫僧祇。善行僧祇。即前善是。劫僧祇。謂時節也。問。三僧祇約位云何。答。初一僧祇行行到初地。二從初地行行經一僧祇到八地。三從八

【現代漢語翻譯】現代漢語譯本一里、二里、三里乃至四十里（約2公里到20公里）的石頭，四方和高度也是如此。用天人的衣服，重三銖（古代重量單位，約合0.6克），在人中界以日月歲數計算，三年拂拭一次，直到這塊石頭完全磨盡，稱為一小劫（kalpa，時間單位）。小劫之中，也自有從一里、二里乃至四十里的說法。六十里（約30公里）的石頭，四方和高度也是如此。用梵天（Brahmā）的衣服，重三銖，在梵天界以百寶光明珠為日月歲數計算，三年拂拭一次，直到這塊石頭完全磨盡，稱為中劫。有八百里（約400公里）的石頭，四方和高度也是如此。用凈居天（Śuddhāvāsa）的衣服，重三銖，以凈居天的百寶光明鏡為日月歲數計算，三年拂拭一次，直到這塊石頭完全磨盡，稱為一大僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）。問：現在經中說明要經過三阿僧祇劫（trīṇi asaṃkhyeya-kalpāni）修行才能成佛，具體用的是哪種劫呢？答：《智度論》（Mahāprajñāpāramitopadeśa）、《攝論》（Abhidharma-samuccaya）等說，或者用四十里（約20公里）的石頭，用天衣三年拂拭一次，直到磨盡。又或者四十里（約20公里）的城，裝滿芥子，不堆高使其平齊，有百歲老人每百年取出一粒芥子，直到取完，稱為一大劫。用這種劫來計算，不可數的大劫才算一個阿僧祇劫。參照《瓔珞經》（Brahmajāla Sūtra），這相當於那裡的小劫。大多是這樣說的。或者可以按照《瓔珞經》中的說法，不可數的大劫算作一個僧祇。問：是否只要經過三阿僧祇劫的時間就能成佛呢？答：不是的。如果只是計算時間，那麼在這些時間裡，可能會虛度光陰。現在要取三僧祇劫中唸唸相續的善行，積累圓滿三阿僧祇劫的善行，才能成佛。問：積累圓滿三僧祇劫的善行，是否包括人天界的善行、二乘（聲聞、緣覺）的善行以及佛的因呢？答：《法華論》（Saddharma-puṇḍarīka-śāstra）說，凡夫的善行和決定性的聲聞的善行不是成佛的因，不能成佛。必須要發起菩提心（bodhicitta），行菩薩行（bodhisattva-caryā），圓滿三僧祇劫的善行才能成佛。《雜心論》（Abhidharma-hṛdaya）中有兩種僧祇：善行僧祇和劫僧祇。善行僧祇就是前面說的善行，劫僧祇指的是時間。問：三僧祇劫對應哪些位階呢？答：第一個僧祇劫修行到初地（prathamā bhūmi，菩薩十地之第一地，歡喜地），第二個僧祇劫從初地修行到八地（aṣṭamī bhūmi，菩薩十地之第八地，不動地），第三個僧祇劫從八地

【English Translation】 English version A stone one, two, three, up to forty yojanas (a unit of distance, here roughly 8-200 miles) in length, width, and height. If a heavenly garment weighing three shu (a unit of weight) is used to brush it once every three years, calculated by the years, months, and days of the human realm, until the stone is completely worn away, this is called one small kalpa (aeon). Within a small kalpa, there are also variations from one to forty yojanas. A stone sixty yojanas in length, width, and height. If a garment of Brahmā (the creator god) weighing three shu is used, and the radiant jewels of Brahmā are used to calculate the years, months, and days, brushing it once every three years until the stone is completely worn away, this is called a middle kalpa. There is a stone eight hundred yojanas in length, width, and height. If a garment of the Pure Abode Heavens (Śuddhāvāsa) weighing three shu is used, and the radiant mirror of the Pure Abode Heavens is used to calculate the years, months, and days, brushing it once every three years until the stone is completely worn away, this is called one great asaṃkhyeya-kalpa (incalculable aeon). Question: The current sutra states that one attains Buddhahood after practicing for three asaṃkhyeya-kalpas. Which type of kalpa is specifically used? Answer: The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), Abhidharma-samuccaya (Compendium of Abhidharma), and others state that it could be a stone forty yojanas in size, brushed with a heavenly garment once every three years until it is worn away. Or, a city forty yojanas in size, filled with mustard seeds, not piled up but leveled. If a person of a hundred years takes one mustard seed every hundred years until all the seeds are taken, this is called one great kalpa. Using this kalpa, countless great kalpas are considered one asaṃkhyeya-kalpa. Referring to the Brahmajāla Sūtra (Brahma's Net Sutra), this is equivalent to their small kalpa. This is the most common explanation. Alternatively, according to the Brahmajāla Sūtra, countless great kalpas are considered one asaṃkhyeya. Question: Is it that one attains Buddhahood simply by completing the time of three asaṃkhyeya-kalpas? Answer: No, it is not. If one merely counts the time, then within that time, one might pass it in vain. Now, one must take the continuous good deeds in each moment of the three asaṃkhyeya-kalpas, accumulating the good deeds of three asaṃkhyeya-kalpas to perfection, then one can attain Buddhahood. Question: Does the accumulation of good deeds to perfection over three asaṃkhyeya-kalpas include the good deeds of humans and gods, the good deeds of the two vehicles (Śrāvaka and Pratyekabuddha), and the causes of Buddhahood? Answer: The Saddharma-puṇḍarīka-śāstra (Treatise on the Lotus Sutra) states that the good deeds of ordinary beings and the decisive good deeds of Śrāvakas are not the causes of Buddhahood and cannot lead to Buddhahood. One must generate bodhicitta (the mind of enlightenment), practice the bodhisattva-caryā (conduct of a Bodhisattva), and perfect the good deeds of three asaṃkhyeya-kalpas to become a Buddha. The Abhidharma-hṛdaya (Heart of Abhidharma) mentions two types of asaṃkhyeyas: the asaṃkhyeya of good deeds and the asaṃkhyeya of kalpas. The asaṃkhyeya of good deeds refers to the aforementioned good deeds, and the asaṃkhyeya of kalpas refers to time. Question: How do the three asaṃkhyeya-kalpas relate to the stages of the path? Answer: In the first asaṃkhyeya-kalpa, one practices until reaching the first bhūmi (stage) (prathamā bhūmi, the first of the ten Bodhisattva grounds, Joyful Ground). In the second, one practices from the first bhūmi to the eighth bhūmi (aṣṭamī bhūmi, the eighth of the ten Bodhisattva grounds, Immovable Ground). In the third, from the eighth

地一僧祇行行到佛地。問。何故爾。答。初從凡至聖。次從功用到無功用。后從因到果。問。約值佛云何。答。智度論述小乘雲。釋迦過去為凡之師。值過去釋迦佛初發心。至賴耶尸棄佛為一僧祇。從賴耶尸棄至燃燈為二僧祇。從燃燈至毗婆尸佛為三僧祇。從毗婆尸至今釋迦成佛復經九十一劫。小乘又云。前三僧祇行有漏六波羅蜜。后九十一劫種相好業。龍樹但破其行有漏六度及百劫種相好業。不破其三僧祇。當知三僧祇。此通大小乘為定數。通名劫者。梵云劫波。此云分別時節。梵云迦羅波。此云時也。問。何故火劫起燒世界耶。如第一義法勝經說。佛欲示眾生令知時節。又示眾生業果成壞。又示眾生有劫火起。令其畏劫火故。預修善法。今謂或佛示現劫火。或眾生報盡一期。是故劫火等起。問。既但三僧祇行行成佛。今經文何故言無量阿僧祇耶。答。有人言。此云無量者。依華嚴經是百二十數中一數之名也。非是泛爾。言無量也。僧祇是外國語。此云無數。亦是一百二十數中一數之名。若爾。則無量無邊及阿僧祇。經是僧祇劫。故下文作自在王則是初地。以一僧祇劫行行至初地故。亦可依經無量無邊僧祇。即是僧祇無量。僧祇無邊也。問。但三僧祇行行。云何言無量僧祇。答。此或可是時節僧祇。非善行僧祇。或

【現代漢語翻譯】現代漢語譯本地一僧祇（asamkhya kalpa，無數大劫）修行到達佛地。問：為什麼這樣說？答：最初從凡夫到聖人，其次從有功用到無功用，最後從因到果。問：按照值佛（與佛相遇）來說，情況如何？答：《智度論》闡述小乘觀點說，釋迦牟尼佛過去作為凡夫的老師，值遇過去釋迦佛初發心，到賴耶尸棄佛（Raya Siki Buddha）為一僧祇。從賴耶尸棄佛到燃燈佛（Dipankara Buddha）為二僧祇。從燃燈佛到毗婆尸佛（Vipassi Buddha）為三僧祇。從毗婆尸佛到如今釋迦牟尼佛成佛，又經過九十一劫。小乘又說，前三僧祇修行有漏的六波羅蜜（paramita，六度），后九十一劫種下相好之業。龍樹菩薩只是破斥其修行有漏的六度以及百劫種相好之業，不破斥其三僧祇。應當知道三僧祇，這通大小乘，是定數。通稱劫者，梵語為劫波（kalpa），這裡翻譯為分別時節。梵語迦羅波（kalapa），這裡翻譯為時。問：為什麼火劫會發生，焚燒世界呢？如《第一義法勝經》所說，佛想要向眾生顯示，讓他們知道時節。又向眾生顯示業果的成壞。又向眾生顯示有劫火生起，讓他們畏懼劫火，預先修習善法。現在認為，或許是佛示現劫火，或許是眾生報盡一期，所以劫火等生起。問：既然只是三僧祇修行就能成佛，為什麼經文中說無量阿僧祇呢？答：有人說，這裡說的『無量』，依據《華嚴經》，是百二十數中的一個數名，不是泛泛地說無量。僧祇是外國語，這裡翻譯為無數，也是一百二十數中的一個數名。如果這樣，那麼無量無邊以及阿僧祇，經是僧祇劫，所以下文說自在王則是初地。因為一僧祇劫修行到達初地。也可以依據經文，無量無邊僧祇，就是僧祇無量，僧祇無邊。問：只是三僧祇修行，為什麼說無量僧祇？答：這或許是時節僧祇，不是善行僧祇，或許

【English Translation】 English version One asamkhya kalpa (innumerable great eons) of practice leads to the Buddha-land. Question: Why is that? Answer: Initially, it's from an ordinary being to a sage; next, from meritorious effort to no effort; and finally, from cause to effect. Question: How does it relate to encountering Buddhas? Answer: The Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) describes the Hinayana view, stating that Shakyamuni Buddha in the past, as a teacher of ordinary beings, encountered the initial aspiration of past Shakyamuni Buddhas, up to Raya Siki Buddha, which constitutes one asamkhya kalpa. From Raya Siki Buddha to Dipankara Buddha, it's two asamkhya kalpas. From Dipankara Buddha to Vipassi Buddha, it's three asamkhya kalpas. From Vipassi Buddha to the present Shakyamuni Buddha's enlightenment, another ninety-one kalpas have passed. The Hinayana also states that in the first three asamkhya kalpas, one practices the six paramitas (perfections) with outflows, and in the subsequent ninety-one kalpas, one cultivates the causes for the marks and qualities. Nagarjuna only refutes the practice of the six perfections with outflows and the cultivation of the causes for the marks and qualities over a hundred kalpas, but does not refute the three asamkhya kalpas. It should be known that the three asamkhya kalpas are common to both the Mahayana and Hinayana, and are a fixed number. The general term 'kalpa' (eon), in Sanskrit is kalpa, which is translated here as 'distinguishing time periods'. The Sanskrit term kalapa is translated here as 'time'. Question: Why does the fire kalpa arise and burn the world? As the Paramarthasamvriti-dharmavijaya-sutra (Sutra on the Victory of the Ultimate Truth Dharma) says, the Buddha wants to show sentient beings and let them know the seasons. It also shows sentient beings the formation and destruction of karmic results. It also shows sentient beings that there is a fire kalpa arising, so that they fear the fire kalpa and cultivate good deeds in advance. Now it is believed that perhaps the Buddha manifests the fire kalpa, or perhaps the beings' karmic retribution reaches its end, so the fire kalpa arises. Question: Since only three asamkhya kalpas of practice are needed to become a Buddha, why does the sutra say immeasurable asamkhyas? Answer: Some say that the term 'immeasurable' here, according to the Avatamsaka Sutra (Flower Garland Sutra), is the name of one number among the hundred and twenty numbers, and is not just a general statement of immeasurability. Asamkhya is a foreign word, translated here as 'innumerable', and is also the name of one number among the hundred and twenty numbers. If so, then immeasurable, boundless, and asamkhya, the sutra is asamkhya kalpas, so the following text says that the King of Freedom is the first bhumi (stage). Because one asamkhya kalpa of practice leads to the first bhumi. It can also be based on the sutra, immeasurable and boundless asamkhyas, which means asamkhyas are immeasurable, and asamkhyas are boundless. Question: Since it's only three asamkhya kalpas of practice, why say immeasurable asamkhyas? Answer: This may be seasonal asamkhyas, not meritorious asamkhyas, or

可是小僧祇也。於人天中。第二明得果。人天簡惡趣。自在王簡庶民。勝鬘受質五礙三濫。對此故言自在。古注云。居上化物。為自在王也。勝鬘未來形遍六道。無所不為。就勝言之故云人天之中為自在王也。一切生得處常得見我者。上明尊勝果。今得見佛果。雖得尊勝果。若不見佛。則行愿不成。故須明見佛也。又尊勝果者受世樂。見佛者求出世樂。又尊勝果者明受果也。見佛者行因也。又尊勝果下利也。見佛者上弘也。即顯成上佛攝受義也。又自有尊勝而不見佛。自有見佛而不尊勝。今具二也。通而言之。贊佛一因。得此兩果。別而言之贊佛感尊勝請攝受感見佛。隨相似義也。以常得見我。則知我常攝受汝也。即酬上愿佛常攝受言也。現前無異者。此一往美其嘆佛之言耳。若后時悟解。則有勝於今也。過二萬已下。第二得遠果。前辨時節。次明得果。問。二萬僧祇劫當得作佛者。是何位人耶。答。有人言。此是第十地入住滿三心外。更起勝進。金剛心中所經小劫。進入佛地方便。非是大劫僧祇劫。今謂瓔珞經說。無垢地菩薩千劫學佛威儀。謂象王視觀等。無垢地即是等覺地金剛心菩薩。不云無量僧祇劫學佛威儀。有人言。前云無量僧祇劫為自在王者。此在初地。更經二萬僧祇修行方得作佛。經二萬僧祇劫者。此是

【現代漢語翻譯】現代漢語譯本可是小僧祇也（小僧祇：時間單位）。於人天中，第二是明得了果位。『人天』是相對於惡趣而言，『自在王』是相對於庶民而言。勝鬘（勝鬘夫人）受質（作為人質）於五礙（五種障礙）和三濫（三種缺失）之中，因此才說她是自在王。古注說，居於上位教化眾生，就是自在王。勝鬘的未來身遍佈六道，無所不為，就殊勝之處而言，所以說在人天之中為自在王。『一切生得處常得見我者』，上面是說明尊勝果，現在是得見佛果。即使得到尊勝果，如果不能見到佛，那麼行愿就不能成就，所以必須說明見佛。另外，尊勝果是享受世間之樂，見佛是求出世間之樂。尊勝果是說明受果，見佛是修行因。尊勝果是下利（利益他人），見佛是上弘（弘揚佛法），這顯示了成就佛陀的攝受之義。也有人雖然有尊勝果卻不能見佛，也有人能見佛卻沒有尊勝果，現在是兩者兼具。總而言之，贊佛是唯一的因，得到這兩種果。分別而言之，贊佛感得尊勝，請佛攝受感得見佛，這是隨順相似之義。因為常能見到我，就知道我常攝受你。這是迴應上面所發的愿，佛常攝受。『現前無異者』，這只是一味地讚美嘆佛之言。如果以後有所悟解，那麼就會勝過現在。『過二萬已下』，第二是得到遠果。前面辨別時節，其次是說明得果。問：二萬僧祇劫當得作佛者，是什麼位次的人呢？答：有人說，這是第十地入住滿三心之外，更進一步勝進，在金剛心中所經歷的小劫，進入佛地的方便，不是大劫僧祇劫。現在我認為，《瓔珞經》說，無垢地菩薩千劫學習佛的威儀，比如象王視觀等。無垢地就是等覺地的金剛心菩薩，沒有說無量僧祇劫學習佛的威儀。有人說，前面說無量僧祇劫為自在王者，這是在初地，再經過二萬僧祇修行才能作佛。經二萬僧祇劫者，這是...

【English Translation】 English version This is a small asamkhya (small asamkhya: unit of time). Among humans and devas, the second is to clearly attain the fruit. 'Humans and devas' are in contrast to the evil realms, and 'Sovereign King' is in contrast to the common people. Shrimati (Queen Shrimati) was held hostage amidst the five obstructions and three deficiencies, hence she is called the Sovereign King. Ancient commentaries say that residing in a high position to teach and transform beings is the Sovereign King. Shrimati's future body pervades the six realms, doing everything, so in terms of her excellence, she is called the Sovereign King among humans and devas. 'Those who are always able to see me wherever they are born', the above explains the fruit of venerable victory, and now it is the fruit of seeing the Buddha. Even if one attains the fruit of venerable victory, if one cannot see the Buddha, then the vows and practices cannot be accomplished, so it is necessary to explain seeing the Buddha. Furthermore, the fruit of venerable victory is to enjoy worldly pleasures, and seeing the Buddha is to seek the pleasures beyond the world. The fruit of venerable victory is to explain receiving the fruit, and seeing the Buddha is to practice the cause. The fruit of venerable victory is to benefit others, and seeing the Buddha is to extensively propagate the Dharma, which reveals the meaning of the Buddha's acceptance. Also, some have venerable victory but do not see the Buddha, and some see the Buddha but do not have venerable victory, now both are present. Generally speaking, praising the Buddha is the sole cause, and one obtains these two fruits. Separately speaking, praising the Buddha causes venerable victory, and requesting acceptance causes seeing the Buddha, which follows the meaning of similarity. Because you are always able to see me, you know that I always accept you. This is in response to the vow made above, that the Buddha always accepts. 'There is no difference in the present', this is simply praising the Buddha's words. If one later has some understanding, then it will surpass the present. 'After passing twenty thousand...', the second is to attain the distant fruit. The first distinguishes the time, and the second explains attaining the fruit. Question: Those who will become Buddhas after twenty thousand asamkhya kalpas, what is their position? Answer: Some say that this is after the tenth bhumi, after residing in the three minds, further advancing, the small kalpas experienced in the vajra mind, entering the expedient of the Buddha land, not the great kalpa asamkhya kalpa. Now I think that the Inga Sutra says that the stainless bhumi bodhisattva learns the Buddha's demeanor for a thousand kalpas, such as the elephant king's gaze. The stainless bhumi is the vajra mind bodhisattva of the equal enlightenment bhumi, it does not say that one learns the Buddha's demeanor for countless asamkhya kalpas. Some say that the previous statement that one is the Sovereign King for countless asamkhya kalpas is at the first bhumi, and one must cultivate for another twenty thousand asamkhya kalpas to become a Buddha. Those who pass through twenty thousand asamkhya kalpas, this is...

水火等中劫。經言三大僧祇行成佛者。此取數六十四為大劫之劫。滿三僧祇劫也。今謂經中多明水火等劫為三僧祇。不取后大劫為三僧祇。若必有文證者。亦宜用之。今言過二萬僧祇者。或可是劫僧祇。非善行僧祇。或可是小僧祇也。當得作佛者。第二明得果。若長望文。自上來並是行因。今始明得果。就文為二。一明正果。二辨依果。兩文各二。正果二者。一者別號。二者通號。諸佛立號義有多門。或從姓立名。如迦葉釋迦等。或從光立名。如錠光等。或從聲立名。如微妙聲佛等。或從喻立名。如滿月光佛等。或從因立名。燃燈佛等。今言普光者。從前見佛普放光明起心願求。故成佛時名曰普光。古注云。照極無遺為普光也。如來已下。第二明通號。具足應十。明今略三。謂如來應供正遍知也。此三是十中之要也。彼佛國土下。第二次明依果。今且前論土義。古注云。國土是養眾生封疆之域秤也。以理推驗而實成佛者。則不必待乎記莂。既以權記。引于庸信故成佛必云封疆是妙。然封疆實是眾生惑報。既以惑盡成佛。佛焉得有惑報之封疆哉。但道極則兼化物。故示居惑報之封疆耳。茍得摧級之旨。解亦無傷于佛實無土也。而眾生惑報封疆復劣不同者。寔由資善有濃淡。煩惑有厚薄也。若惑薄善濃者。致報則妙。惑甚

【現代漢語翻譯】現代漢語譯本：水災、火災等是中劫（Majjhimakappa，中等時期）。經書中說三大阿僧祇劫（Asankhyeyyakappa，無數大劫）修行才能成佛，這裡指的是將六十四個小劫（Antarakappa，小時期）算作一個大劫（Mahakappa，大時期），圓滿了三個阿僧祇劫。現在認為經中大多說明水災、火災等劫為三個阿僧祇劫，不以後面的大劫作為三個阿僧祇劫。如果一定需要文獻證據，也應該採用它。現在說超過二萬阿僧祇劫，或許是劫的阿僧祇，不是善行的阿僧祇，或許是小的阿僧祇。『當得作佛者』，第二部分說明證得果位。如果從長遠來看，從上面開始都是修行因地，現在才開始說明證得果位。就文義分為兩部分：一是說明正果，二是辨別依果。兩部分各有兩點。正果兩點：一是別號，二是通號。諸佛立名有很多種意義，或者從姓氏立名，如迦葉（Kassapa，古佛名）、釋迦（Sakya，釋迦牟尼佛）等；或者從光明立名，如錠光（Dipankara，古佛名）等；或者從聲音立名，如微妙聲佛等；或者從比喻立名，如滿月光佛等；或者從因地立名，如燃燈佛（Dipankara，古佛名）等。現在說普光（普光佛），是從前見到佛普放光明，發起心願求，所以成佛時名叫普光。古注說：『照耀到極處沒有遺漏，叫做普光。』『如來』以下，第二部分說明通號，具足應有十種，現在省略了三種，即如來（Tathagata，佛的稱號之一）、應供（Arahat，阿羅漢）、正遍知（Samma-sambuddha，正等覺者）。這三種是十種中的要點。『彼佛國土』以下，第二次說明依果。現在先討論國土的意義。古注說：『國土是養育眾生的封疆地域。』以理推斷而實際成佛的人，則不必等待授記。既然用權巧方便的授記，引導庸常的信仰，所以成佛必定說封疆是妙。然而封疆實際上是眾生的迷惑果報。既然迷惑已盡而成就佛果，佛怎麼會有迷惑果報的封疆呢？只是說道達到極致就兼顧教化眾生，所以示現居住在迷惑果報的封疆罷了。如果能夠理解摧毀階級的宗旨，解釋也沒有損害，因為佛實際上沒有國土。而眾生迷惑果報的封疆又差劣不同，實在是因為積累善行的濃淡，煩惱迷惑的厚薄。如果迷惑薄而善行濃厚，所導致的果報就殊妙；迷惑深重 English version: The water and fire disasters are intermediate kalpas (Majjhimakappa, intermediate periods). The sutras say that Buddhahood is attained through practicing for three Asankhyeyyakappas (countless great kalpas), which refers to considering sixty-four antarakappas (small periods) as one mahakappa (great period), thus completing three Asankhyeyyakappas. It is now believed that most sutras explain the water and fire disasters as three Asankhyeyyakappas, not considering the later mahakappa as three Asankhyeyyakappas. If documentary evidence is absolutely necessary, it should also be used. Now, saying that it exceeds twenty thousand Asankhyeyyakappas may refer to kalpa Asankhyeyyakappas, not Asankhyeyyakappas of good deeds, or perhaps small Asankhyeyyakappas. 'Will become Buddhas' is the second part, explaining the attainment of fruition. If viewed from a long-term perspective, everything from above is the cause of practice, and now the attainment of fruition is explained. The meaning of the text is divided into two parts: first, explaining the true fruition; second, distinguishing the dependent fruition. Each part has two points. The two points of true fruition are: first, the specific name; second, the common name. There are many meanings for establishing the names of Buddhas, either named after the surname, such as Kassapa (an ancient Buddha), Sakya (Sakyamuni Buddha), etc.; or named after light, such as Dipankara (an ancient Buddha), etc.; or named after sound, such as the Wonderful Sound Buddha, etc.; or named after metaphors, such as the Full Moon Light Buddha, etc.; or named after the cause, such as Dipankara (an ancient Buddha), etc. Now, the name 'Universal Light' (普光佛) comes from seeing the Buddha emitting universal light in the past, generating the aspiration to seek it, so when becoming a Buddha, the name is Universal Light. Ancient commentaries say: 'Illuminating to the extreme without omission is called Universal Light.' 'Tathagata' (如來) below is the second part, explaining the common name, which should fully have ten qualities, but now three are omitted, namely Tathagata (one of the titles of the Buddha), Arahat (worthy of offerings), and Samma-sambuddha (perfectly enlightened one). These three are the essentials of the ten. 'That Buddha land' below is the second time explaining the dependent fruition. Now, let's first discuss the meaning of the Buddha land. Ancient commentaries say: 'The Buddha land is the territory that nurtures sentient beings.' Those who realize Buddhahood through reasoning do not need to wait for prediction. Since skillful means of prediction are used to guide ordinary faith, it is said that the territory is wonderful when becoming a Buddha. However, the territory is actually the karmic retribution of sentient beings' delusion. Since delusion is exhausted and Buddhahood is attained, how can the Buddha have a territory of karmic retribution of delusion? It is only said that reaching the ultimate also encompasses the transformation of sentient beings, so it is shown to reside in the territory of karmic retribution of delusion. If one can understand the purpose of destroying the hierarchy, the explanation is harmless, because the Buddha actually has no land. And the territories of karmic retribution of sentient beings are different and inferior because of the intensity of accumulating good deeds and the thickness of afflictions and delusions. If delusions are thin and good deeds are intense, the resulting retribution will be wonderful; if delusions are severe

【English Translation】 Modern Chinese translation: Water disasters, fire disasters, etc., are intermediate kalpas (Majjhimakappa, intermediate periods). The scriptures say that Buddhahood is attained through practicing for three Asankhyeyyakappas (countless great kalpas), which refers to considering sixty-four antarakappas (small periods) as one mahakappa (great period), thus completing three Asankhyeyyakappas. It is now believed that most scriptures explain the water and fire disasters as three Asankhyeyyakappas, not considering the later mahakappa as three Asankhyeyyakappas. If documentary evidence is absolutely necessary, it should also be used. Now, saying that it exceeds twenty thousand Asankhyeyyakappas may refer to kalpa Asankhyeyyakappas, not Asankhyeyyakappas of good deeds, or perhaps small Asankhyeyyakappas. 'Will become Buddhas' is the second part, explaining the attainment of fruition. If viewed from a long-term perspective, everything from above is the cause of practice, and now the attainment of fruition is explained. The meaning of the text is divided into two parts: first, explaining the true fruition; second, distinguishing the dependent fruition. Each part has two points. The two points of true fruition are: first, the specific name; second, the common name. There are many meanings for establishing the names of Buddhas, either named after the surname, such as Kassapa (an ancient Buddha), Sakya (Sakyamuni Buddha), etc.; or named after light, such as Dipankara (an ancient Buddha), etc.; or named after sound, such as the Wonderful Sound Buddha, etc.; or named after metaphors, such as the Full Moon Light Buddha, etc.; or named after the cause, such as Dipankara (an ancient Buddha), etc. Now, the name 'Universal Light' (普光佛) comes from seeing the Buddha emitting universal light in the past, generating the aspiration to seek it, so when becoming a Buddha, the name is Universal Light. Ancient commentaries say: 'Illuminating to the extreme without omission is called Universal Light.' 'Tathagata' (如來) below is the second part, explaining the common name, which should fully have ten qualities, but now three are omitted, namely Tathagata (one of the titles of the Buddha), Arahat (worthy of offerings), and Samma-sambuddha (perfectly enlightened one). These three are the essentials of the ten. 'That Buddha land' below is the second time explaining the dependent fruition. Now, let's first discuss the meaning of the Buddha land. Ancient commentaries say: 'The Buddha land is the territory that nurtures sentient beings.' Those who realize Buddhahood through reasoning do not need to wait for prediction. Since skillful means of prediction are used to guide ordinary faith, it is said that the territory is wonderful when becoming a Buddha. However, the territory is actually the karmic retribution of sentient beings' delusion. Since delusion is exhausted and Buddhahood is attained, how can the Buddha have a territory of karmic retribution of delusion? It is only said that reaching the ultimate also encompasses the transformation of sentient beings, so it is shown to reside in the territory of karmic retribution of delusion. If one can understand the purpose of destroying the hierarchy, the explanation is harmless, because the Buddha actually has no land. And the territories of karmic retribution of sentient beings are different and inferior because of the intensity of accumulating good deeds and the thickness of afflictions and delusions. If delusions are thin and good deeds are intense, the resulting retribution will be wonderful; if delusions are severe

善微者。報必穢惡。經論備明也。所以授凈土記者。一表勝鬘心凈故生凈土。二欲引同行眷屬發願往生。就文亦二。初明無穢。次辨有凈。無穢中有二。一無穢果。二無穢因。無惡趣者。無三塗苦也。無老病者。無人中苦也。中年夭喪名為衰惱。又解無衰惱者。明無天中苦。天中五衰相現。是故生惱。故言衰惱也。不適意苦。前明無人天內苦。今明無人天外違緣不適意苦也。亦無不善惡業道名者。上來明無惡果。此辨無有惡因。十惡破戒違理名為不善。造作稱業。通人向於三涂名之為道。凈土中尚無此名。況復其事。依攝大乘論云。凈土中無七種眾生。謂二乘外道等。如彼廣說。彼國眾生以下。第二明有凈土。亦開為二。一有凈果。二有凈因。彼國眾生。謂人與天。翻前諸惡趣也。色。翻上老也。老侵于彼壯。故以好色翻之。力。翻前病。病奪強力。故以力翻之。壽。翻衰惱。衰惱夭于長壽。故壽命翻之。五欲眾具皆悉快樂。翻上不適意苦。勝於他化自在諸天者。凈土是人中果報。勝彼天也勝有二種。一境勝。如他化自在天。此人五欲升降非並。無量壽經云。他化自在天比無量壽國。如乞人之比帝釋。凈土五欲他化天優劣亦爾。二受用勝。穢土五欲受用生罪。凈土五欲受用生福。如香積飯等具二種勝也。彼諸眾生純一

【現代漢語翻譯】現代漢語譯本作惡小事，必得惡報，經典和論著中都有詳細說明。之所以授予往生凈土的記別，一是表明勝鬘夫人心清凈所以能往生凈土，二是想引導同修眷屬發願往生。從文義上來說，也分為兩部分：首先說明沒有污穢，其次辨明具有清凈。沒有污穢中又分為兩點：一是沒有污穢的果報，二是沒有污穢的因緣。『無惡趣者』，是沒有三惡道的痛苦。『無老病者』，是沒有人間的衰老病痛之苦。中年夭折喪命叫做衰惱。又解釋『無衰惱者』，是說明沒有天界的痛苦。天界有五衰相出現，因此產生煩惱，所以說衰惱。『不適意苦』，前面說明沒有人天內部的痛苦，現在說明沒有人天外部違逆因緣帶來的不適意苦。『亦無不善惡業道名者』，上面說明沒有惡果，這裡辨明沒有惡因。十惡、破戒、違背道理叫做不善。造作稱為業，通向三惡道稱為道。凈土中尚且沒有這些名稱，更何況有這些事情呢？依據《攝大乘論》所說，凈土中沒有七種眾生，指二乘、外道等，如該論廣說。『彼國眾生以下』，第二部分說明具有清凈的凈土，也分為兩點：一是具有清凈的果報，二是具有清凈的因緣。『彼國眾生』，指人和天，是與前面的各種惡趣相對而言。『色』，是與上面的衰老相對而言。衰老侵蝕壯年，所以用美好的容色來對應它。『力』，是與前面的疾病相對而言。疾病奪走強健的體力，所以用體力來對應它。『壽』，是與衰惱相對而言。衰惱使人夭折，不能長壽，所以用壽命來對應它。『五欲眾具皆悉快樂』，是與上面的不適意苦相對而言。『勝於他化自在諸天者』，凈土是人中的果報，勝過天界。殊勝有兩種：一是境界殊勝，比如他化自在天，這裡的人的五欲有升有降，不是並列的。《無量壽經》說，他化自在天與無量壽國相比，就像乞丐與帝釋天相比。凈土的五欲比他化自在天更好也是這樣。二是受用殊勝，穢土的五欲受用會產生罪過，凈土的五欲受用會產生福報，比如香積飯等，具有兩種殊勝。『彼諸眾生純一』

【English Translation】 English version Those who commit minor evils will surely receive foul and wicked retribution. This is clearly explained in the sutras and treatises. The reason for bestowing the prediction of birth in the Pure Land is twofold: first, to indicate that Lady Srimala's (Shengman, 勝鬘) mind is pure, hence her birth in the Pure Land; second, to encourage fellow practitioners and relatives to aspire to be reborn there. The text also has two parts: first, it clarifies the absence of defilement; second, it distinguishes the presence of purity. The absence of defilement has two aspects: first, the absence of defiled results; second, the absence of defiled causes. 'Without evil destinies' means without the suffering of the three evil realms. 'Without old age and sickness' means without the suffering of human life. Premature death in middle age is called decline and distress (shuainao, 衰惱). Another explanation of 'without decline and distress' is that it clarifies the absence of suffering in the heavens. In the heavens, the five signs of decay appear, hence the arising of distress, thus it is called decline and distress. 'Unpleasant suffering' means that the previous explanation clarified the internal suffering of humans and gods, and now it clarifies the unpleasant suffering caused by adverse conditions external to humans and gods. 'Also without the name of unwholesome evil karmic paths' means that the above clarified the absence of evil results, and this clarifies the absence of evil causes. The ten evils, breaking precepts, and violating principles are called unwholesome. Actions are called karma, and leading to the three evil realms is called a path. In the Pure Land, there are not even these names, let alone these things. According to the Mahāyānasaṃgraha (She Da Cheng Lun, 攝大乘論), there are no seven types of beings in the Pure Land, referring to Śrāvakas and Pratyekabuddhas (two vehicles), non-Buddhists, etc., as explained extensively in that treatise. 'The beings in that land and below' is the second part, explaining the Pure Land with purity, also divided into two aspects: first, having pure results; second, having pure causes. 'The beings in that land' refers to humans and gods, which is in contrast to the various evil destinies mentioned earlier. 'Complexion' is in contrast to the old age mentioned above. Old age encroaches upon youth, so it is countered with beautiful complexion. 'Strength' is in contrast to the sickness mentioned earlier. Sickness takes away strong physical strength, so it is countered with strength. 'Lifespan' is in contrast to decline and distress. Decline and distress cause premature death, preventing longevity, so it is countered with lifespan. 'The various objects of the five desires are all joyful' is in contrast to the unpleasant suffering mentioned above. 'Superior to the Paranirmitavasavartin (Ta Hua Zizai, 他化自在) heavens' means that the Pure Land is the result of human life, surpassing the heavens. There are two kinds of superiority: first, the superiority of the environment, such as the Paranirmitavasavartin heaven, where the five desires of the people here rise and fall, not being equal. The Amitayus Sutra (Wuliangshou jing, 無量壽經) says that the Paranirmitavasavartin heaven compared to the Land of Immeasurable Life is like a beggar compared to Indra (帝釋). The superiority of the five desires in the Pure Land over the Paranirmitavasavartin heaven is also like this. Second, the superiority of enjoyment. The enjoyment of the five desires in the defiled land produces sin, while the enjoyment of the five desires in the Pure Land produces blessings, such as the fragrant rice meal, possessing two kinds of superiority. 'Those beings are purely one'

大乘者。上來明有凈果。今辨有凈因。即翻上亦無不善惡業道等。諸有修習善根眾生者。此是住處眾生。對諸惡趣。教化眾生是凈土業。如經說直心是菩薩凈土。菩薩成佛時。不諂眾生來生其國。如是等是勝鬘未成佛時所化眾生修善根者。勝鬘后成佛時得生其國。又他方世界大乘眾生。見聞勝鬘國中純說大乘。故發願往生。如此眾生愿生阿彌陀阿閦佛土等。又上明凈土精妙。時眾或謂難往生。今欲引之。若改惡修善者必得往生。勝鬘夫人下。上來明授記竟。今第二明大眾愿生。就文為二。初正愿生。世尊悉記下。第二明佛如願與記。授記之興。正為此意也。佛所以記者。進此往生眾生動一凈土耳。爾時勝鬘下。自上已來明嘆如來真實第一義功德門竟。今明受十大受。可作十門釋之。一來意門。前章嘆佛。明發菩提心。今次明修菩薩行。菩薩之行以止惡為本。故前明受戒。即菩提心菩薩行一雙也。二上嘆佛真實功德及以請護。此明就佛受於三歸。歸依既竟。次明受戒。即歸戒一雙。三上嘆佛真實功德。此福既樹。必招當果。故佛即授成佛之記。佛既記果在於當。此之當果。非行不得。行者無惡不止。無善不行。無人不度。上明當果。今辨行因。則因果一雙。四上明凈土有三。一無穢。二有凈。三純善眾生來生其國。息一

【現代漢語翻譯】現代漢語譯本：所謂大乘，前面已經闡明有清凈的果報，現在辨析有清凈的因。這與前面所說的沒有不善惡業道等內容相呼應。『諸有修習善根眾生者』，這是指居住在這個世界的眾生，相對於各種惡趣而言。教化眾生是凈土的行業。如同經書所說，『直心是菩薩凈土』。菩薩成佛的時候，不諂媚的眾生會來往生到他的國度。像這樣等等，是勝鬘（Śrīmālā，人名）未成佛時所教化的修習善根的眾生。勝鬘後來成佛的時候，他們就能往生到她的國度。另外，其他方世界的大乘眾生，見聞勝鬘國中純粹宣說大乘佛法，因此發願往生。這樣的眾生也如同愿生阿彌陀（Amitābha，音譯，意為無量光）佛、阿閦（Akshobhya，音譯，意為不動）佛的國土等等。前面已經闡明凈土的精妙之處，當時聽眾或許認為難以往生，現在想要引導他們，如果改正惡行修習善行，必定能夠往生。『勝鬘夫人下』，前面已經闡明授記完畢，現在第二部分闡明大眾發願往生。就文義而言分為兩部分，首先是正式發願往生，『世尊悉記下』，第二部分闡明佛如其所愿地給予授記。授記的興起，正是爲了這個目的。佛之所以授記，是爲了促使這些往生的眾生震動一方凈土。『爾時勝鬘下』，從上面開始已經闡明讚歎如來真實第一義功德門完畢，現在闡明受持十大受。可以分為十個方面來解釋：一是來意門。前一章讚歎佛，闡明發起菩提心，現在接著闡明修習菩薩行。菩薩的修行以止息惡行為根本，所以前面闡明受戒，也就是菩提心和菩薩行是並行的。二是前面讚歎佛的真實功德以及請求護持，這裡闡明依從佛受持三歸依。歸依完畢后，接著闡明受戒，也就是歸依和戒律是並行的。三是前面讚歎佛的真實功德，這種福德既然已經種下，必定招感相應的果報，所以佛就給予成佛的授記。佛既然授記了未來的果報，而這種未來的果報，不是修行就無法得到的。修行的人沒有不停止的惡行，沒有不實行的善行，沒有人不度化。前面闡明未來的果報，現在辨析修行的因，那麼因和果是並行的。四是前面闡明凈土有三種，一是沒有污穢，二是有清凈，三是純粹善良的眾生來往生到那個國度。 English version: Regarding Mahāyāna, it has been explained earlier that there are pure fruits; now, the pure causes are distinguished. This echoes the previous statement that there are no unwholesome or evil paths of action. 'Those sentient beings who cultivate roots of goodness' refers to sentient beings residing in this world, in contrast to the various evil realms. Teaching and transforming sentient beings is the activity of a pure land. As the sutra says, 'Directness of mind is the pure land of a Bodhisattva.' When a Bodhisattva attains Buddhahood, non-flattering sentient beings will be reborn in their land. Such as these are the sentient beings who cultivated roots of goodness when Śrīmālā (name of a person) had not yet attained Buddhahood. When Śrīmālā later attains Buddhahood, they will be able to be reborn in her land. Furthermore, Mahāyāna sentient beings from other worlds, seeing and hearing that only Mahāyāna is taught in Śrīmālā's land, therefore vow to be reborn there. Such sentient beings are like those who vow to be reborn in the lands of Amitābha (translated sound, meaning immeasurable light) Buddha, Akshobhya (translated sound, meaning immovable) Buddha, and so on. It has been explained earlier that the pure land is exquisite. At that time, the audience may have thought it difficult to be reborn there. Now, it is intended to guide them, that if they correct their evil deeds and cultivate good deeds, they will surely be reborn there. 'Śrīmālādevī below,' it has been explained earlier that the prediction has been completed. Now, the second part explains that the assembly vows to be reborn. In terms of the text, it is divided into two parts. First, the formal vow to be reborn, 'The World Honored One fully predicted below.' Second, it explains that the Buddha grants the prediction as desired. The rise of prediction is precisely for this purpose. The reason why the Buddha gives predictions is to prompt these reborn sentient beings to shake one pure land. 'At that time, Śrīmālā below,' from above, it has been explained that the praise of the Tathāgata's true first principle of merit and virtue has been completed. Now, it explains the upholding of the ten great vows. It can be explained in ten aspects: First, the purpose. The previous chapter praised the Buddha, explaining the arising of the Bodhi mind. Now, it continues to explain the cultivation of the Bodhisattva's practice. The Bodhisattva's practice is based on stopping evil deeds, so it was explained earlier that one should take precepts, that is, the Bodhi mind and the Bodhisattva's practice go hand in hand. Second, the previous praise of the Buddha's true merits and virtues and the request for protection, here explains relying on the Buddha to take refuge in the Three Refuges. After taking refuge, it continues to explain taking precepts, that is, taking refuge and precepts go hand in hand. Third, the previous praise of the Buddha's true merits and virtues, since this merit has been planted, it will surely attract the corresponding result, so the Buddha gives the prediction of attaining Buddhahood. Since the Buddha has predicted the future result, and this future result cannot be obtained without practice. Those who practice have no evil deeds that they do not stop, no good deeds that they do not practice, and no one that they do not liberate. The previous explanation of the future result, now distinguishes the cause of practice, then cause and effect go hand in hand. Fourth, the previous explanation of the pure land has three aspects: first, there is no defilement; second, there is purity; third, purely good sentient beings are reborn in that land.

【English Translation】 English version: Regarding Mahāyāna, it has been explained earlier that there are pure fruits; now, the pure causes are distinguished. This echoes the previous statement that there are no unwholesome or evil paths of action. 'Those sentient beings who cultivate roots of goodness' refers to sentient beings residing in this world, in contrast to the various evil realms. Teaching and transforming sentient beings is the activity of a pure land. As the sutra says, 'Directness of mind is the pure land of a Bodhisattva.' When a Bodhisattva attains Buddhahood, non-flattering sentient beings will be reborn in their land. Such as these are the sentient beings who cultivated roots of goodness when Śrīmālā (name of a person) had not yet attained Buddhahood. When Śrīmālā later attains Buddhahood, they will be able to be reborn in her land. Furthermore, Mahāyāna sentient beings from other worlds, seeing and hearing that only Mahāyāna is taught in Śrīmālā's land, therefore vow to be reborn there. Such sentient beings are like those who vow to be reborn in the lands of Amitābha (translated sound, meaning immeasurable light) Buddha, Akshobhya (translated sound, meaning immovable) Buddha, and so on. It has been explained earlier that the pure land is exquisite. At that time, the audience may have thought it difficult to be reborn there. Now, it is intended to guide them, that if they correct their evil deeds and cultivate good deeds, they will surely be reborn there. 'Śrīmālādevī below,' it has been explained earlier that the prediction has been completed. Now, the second part explains that the assembly vows to be reborn. In terms of the text, it is divided into two parts. First, the formal vow to be reborn, 'The World Honored One fully predicted below.' Second, it explains that the Buddha grants the prediction as desired. The rise of prediction is precisely for this purpose. The reason why the Buddha gives predictions is to prompt these reborn sentient beings to shake one pure land. 'At that time, Śrīmālā below,' from above, it has been explained that the praise of the Tathāgata's true first principle of merit and virtue has been completed. Now, it explains the upholding of the ten great vows. It can be explained in ten aspects: First, the purpose. The previous chapter praised the Buddha, explaining the arising of the Bodhi mind. Now, it continues to explain the cultivation of the Bodhisattva's practice. The Bodhisattva's practice is based on stopping evil deeds, so it was explained earlier that one should take precepts, that is, the Bodhi mind and the Bodhisattva's practice go hand in hand. Second, the previous praise of the Buddha's true merits and virtues and the request for protection, here explains relying on the Buddha to take refuge in the Three Refuges. After taking refuge, it continues to explain taking precepts, that is, taking refuge and precepts go hand in hand. Third, the previous praise of the Buddha's true merits and virtues, since this merit has been planted, it will surely attract the corresponding result, so the Buddha gives the prediction of attaining Buddhahood. Since the Buddha has predicted the future result, and this future result cannot be obtained without practice. Those who practice have no evil deeds that they do not stop, no good deeds that they do not practice, and no one that they do not liberate. The previous explanation of the future result, now distinguishes the cause of practice, then cause and effect go hand in hand. Fourth, the previous explanation of the pure land has three aspects: first, there is no defilement; second, there is purity; third, purely good sentient beings are reborn in that land.

切惡。得土無穢果。修一切善。得土有凈果。度一切人。得純善眾生來生其國也。以成上凈土有三義。故明受三戒。五依瓔珞經明有二本。一切眾生初入三寶海。以信為本。住在佛家。以戒為本。上嘆佛歸依。即是信本。今欲生佛家。以戒為本。是故受戒。六涅槃經云。一切眾生皆有佛性。悉當成佛。要令持戒。然後見性。戒即是引出佛性。是故受戒也。七上請護中雲。令法種增長。今受十大受等。即是法種增長之義。故有此章之義。第二釋名門者。依下文云不思議大受。菩薩戒法深且廣。難持難行。非二乘所持。故明不思議。又不持不犯為正法戒。名不思議。所言大者。一當體大。謂普息一切惡。普修一切善。普度一切人。二得果大。謂諸佛菩薩大人王大天王。三是大人所行故名為大。九道中。六道二乘皆不能行。唯菩薩能行。故名大也。四者時大。謂三大僧祇劫常持此戒。五者永不失。一日之戒。日盡便無。一形之戒。形盡便滅。若一受菩薩大戒。雖經六道而戒法不失。故名為大。馥法師云。虛心敬納。克已奉行。故稱為受。第三明受戒不同門。依瓔珞經受戒有三種。一者諸佛菩薩在前受。得真實上品戒。二者諸佛菩薩滅度后。千里內有前受戒菩薩者。請為法師。教授我戒。我前禮足。應以如是語。請大尊者為師

【現代漢語翻譯】現代漢語譯本斷絕一切惡行，就能獲得沒有污穢的果報；修習一切善行，就能獲得國土清凈的果報；度化一切眾生，就能得到純善的眾生來投生到這個國土。成就清凈的國土有這三重意義，所以要明白受持三戒。根據《瓔珞經》所說，有兩種根本：一切眾生最初進入三寶（佛、法、僧）之海，以信心為根本；安住于佛的家中，以戒律為根本。前面讚歎歸依佛，就是信心的根本；現在想要生在佛家，就要以戒律為根本，所以要受戒。六、《涅槃經》說：『一切眾生皆有佛性，都應當成佛。』要讓他們持戒，然後才能見到佛性。戒律就是引出佛性的方法，所以要受戒。七、前面請護法神時說：『令法種增長。』現在受持十大受等戒，就是法種增長的意義，所以有這一章的意義。第二，解釋名稱的意義。根據下文所說，這是『不可思議大受』。菩薩戒法深奧而且廣大，難以受持，難以實行，不是二乘（聲聞乘和緣覺乘）所能受持的，所以說是『不可思議』。而且，不持也不犯才是正法戒，名為『不可思議』。所說『大』，有五重意義：一、當體大，就是普遍止息一切惡行，普遍修習一切善行，普遍度化一切眾生。二、得果大，就是能證得諸佛菩薩、大人王、大天王的果位。三、是大人所修行的，所以名為『大』。在九道中，六道和二乘都不能修行，只有菩薩才能修行，所以名為『大』。四、時間長久，名為『大』，要經歷三大阿僧祇劫（asaṃkhya-kalpa）常持此戒。五、永遠不會失去，名為『大』。一天的戒，一天結束就沒有了；一生的戒，生命結束就滅失了。如果一旦受持菩薩大戒，即使經歷六道輪迴，戒法也不會失壞，所以名為『大』。馥法師說：『虛心恭敬地接受，克制自己奉行戒律，所以稱為受。』第三，說明受戒的不同。根據《瓔珞經》，受戒有三種情況：一是諸佛菩薩在面前時受戒，能得到真實的上品戒；二是諸佛菩薩滅度后，千里之內有曾經受過戒的菩薩，就請他作為法師，教授我戒。我在他面前頂禮，應該這樣說：『請大尊者為我的老師。』

【English Translation】 English version Cutting off all evils results in obtaining a pure land without defilements. Cultivating all good deeds results in obtaining a pure land. Liberating all beings results in pure and virtuous beings being reborn in that land. There are three meanings to achieving a pure land, therefore, it is important to understand the acceptance of the three vows. According to the Yingluo Jing (Yingluo Sutra), there are two fundamental aspects: all beings initially enter the sea of the Three Jewels (Buddha, Dharma, Sangha), with faith as the foundation; residing in the Buddha's family, with precepts as the foundation. The previous praise of taking refuge in the Buddha is the foundation of faith; now, wanting to be born into the Buddha's family requires precepts as the foundation, therefore, one must take the vows. Six, the Nirvana Sutra says: 'All beings possess Buddha-nature and shall all become Buddhas.' It is necessary to have them uphold the precepts, and then they can see their nature. Precepts are the means to bring out the Buddha-nature, therefore, one must take the vows. Seven, in the previous invocation of protection, it was said: 'May the seeds of Dharma grow.' Now, receiving the Ten Great Vows, etc., is the meaning of the growth of the seeds of Dharma, hence the meaning of this chapter. Second, explaining the meaning of the name. According to the following text, this is the 'Inconceivable Great Acceptance'. The Bodhisattva precepts are profound and vast, difficult to uphold, and difficult to practice, not something that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can uphold, therefore, it is said to be 'inconceivable'. Moreover, neither upholding nor violating is the true Dharma precept, called 'inconceivable'. The term 'Great' has five meanings: One, great in essence, which is universally ceasing all evils, universally cultivating all good deeds, and universally liberating all beings. Two, great in the result obtained, which is attaining the fruit of Buddhas, Bodhisattvas, great kings, and great heavenly kings. Three, it is practiced by great beings, therefore it is called 'Great'. Among the nine realms, the six realms and the Two Vehicles cannot practice it, only Bodhisattvas can practice it, therefore it is called 'Great'. Four, great in time, which is constantly upholding these precepts for three great asaṃkhya-kalpas (countless eons). Five, never lost, called 'Great'. A vow for a day ends when the day is over; a vow for a lifetime ends when life ends. If one once receives the Great Bodhisattva Precepts, even if one goes through the six realms of reincarnation, the precepts will not be lost, therefore it is called 'Great'. Dharma Master Fu said: 'Humbly and respectfully accepting, restraining oneself and practicing, therefore it is called acceptance.' Third, explaining the differences in receiving the precepts. According to the Yingluo Jing (Yingluo Sutra), there are three situations for receiving the precepts: One, receiving the precepts in the presence of Buddhas and Bodhisattvas, one can obtain the true superior precepts; Two, after the Buddhas and Bodhisattvas have passed away, if there is a Bodhisattva within a thousand li (Chinese mile) who has previously received the precepts, invite him to be the Dharma Master to teach me the precepts. I prostrate before him and should say: 'Please, Great Venerable, be my teacher.'

。授與我戒。其弟子得正法戒。是中品戒。三者佛滅度后。千里內無法師之時。應在諸佛菩薩像前。胡跪合掌。自誓受戒。應如是言。我某甲白十方諸佛及大菩薩等。我學一切菩薩戒者。是下品戒。第二第三亦如是說。今勝鬘現前值佛是上品。但是自誓受。非佛所授。但第二從法師受有二種。若依瓔珞經。戒師不作羯磨方法。初令禮過去一切佛。次禮未來佛。次禮現在佛。如是三禮已。法僧所爾。次令受三歸依戒法。次令懺悔三世罪。次後正授十無盡戒。若如地持。菩薩戒師前為作羯磨。然後授戒相。乃是前後方便。非正授戒。又如受五戒十戒。受三歸已。說戒相者。方名受戒。此則受三歸復說戒相。乃得戒。何以知之。如直受三歸人。但得歸不得戒。如受大比丘戒前羯磨。則已受戒竟。后說四重等。令受者堅持。非說戒相為受戒也。以此證知。須前作羯磨。方得授戒。而瓔珞梵網無羯磨者。或可前略。或可教門不定。適時而用。問。菩薩戒師。為用在家人。為用出家人。答。通於道俗。瓔珞經云。夫妻六親。得互為師也。問。第三于佛像前受戒。若無佛像。得自誓受不。答。依普賢觀經。但虛心奉請釋迦為和上。文殊為阇梨。彌勒為教授師。一切佛為尊證。一切菩薩為同學。不論有像無像也。問。何故戒法一種。要

須受耶。答。欲顯惡可頓止。以戒是止惡為宗。故有受法。以要期頓發故也。善難並生。余行皆是修善為宗。故無受法。以漸生故也。問。若惡可頓止。善不可頓生者。亦應惑可頓滅。解不可頓生。答。戒是止相。其相即靜。故常有戒法。惡有頓止之義。余善是動相。修習方生。不可一時並修諸善。滅惑生解。並是行善。故與此非類。問。自誓發戒。與從師發戒何異。答。若從戒師作法成時。則一時俱發。今既心發口言。隨發隨生。非一時。問。授戒受戒。得何功德。答。瓔珞經云。若能教一人出家授菩薩戒。勝造八萬四千塔。其受戒者。墮在菩薩之數。超過三劫生死之苦。問。受戒而犯。何如不受不犯。答。瓔珞云。有戒而犯。勝無戒不犯。有犯名菩薩。無犯名外道。問。五戒有受一分。乃至具足受五。菩薩戒云何。答。瓔珞云。十重戒中有受一分名一分菩薩。乃至二分三分。若受十分名具足受戒。十重有犯無悔。得使重受。八萬四千威儀戒。盡名為輕。有犯得使悔過。對手便滅。第四戒體相門。毗曇以色聚為體。成實用非色非心為體。譬喻部以心為體。瓔珞云。一切菩薩凡聖戒。盡以心為體。心若盡者戒則盡。心無盡故戒無盡。故六道得受戒。但解語而受得不失。若依瓔珞別明三戒體者。攝律儀戒。謂十波羅密攝

眾生戒。謂慈悲喜捨。攝善法戒。所謂八萬四千法門。此以四等為化他。故是攝眾生戒。十度是自行。故取為攝律儀。攝善法通自他。故取八萬四千法門為攝善法也。第五戒所對治門。大宗此三種戒。則無惡不止。無善不行。無人不度。則五住地惑。通是所治也。然戒法以止善為體。止棄物之惡。為攝眾生戒。止不修行之惡。為攝善法戒。除此二外。止起惡之心。為攝律儀。故三戒別治三惑也。又此三戒。行二乘三戒惡。攝律儀者遍防三業罪非。行二乘但防身口。攝眾生者。不棄物之心。行二乘獨善之行。攝善法者。誓行眾善。行二乘偏近小行。第六作無作門。一云單用作善為體。二單用無作善為體。三合用作無作善為體然此三戒並有作無作。作即誓心。無作即是從心生戒遠至菩提。小乘正以無作為體。作心罹難恒。大士即兩取也。若尸羅與波若合用。則以心戒為本。常有心。則無作常生。第七通別門。通而為論。悉是攝律儀戒。皆有被物之用。通是攝眾生戒。地持云。律儀悉總三聚戒。通名律儀。于律儀中分出餘二聚。余殘戒者是律儀。律儀既通。餘二亦通。但約立意不同。故分為三。第八次第門。瓔珞經。前明攝善。次明攝生。后明律儀。又初明無惡不息。次明無善不行。后明無人不度。今文明三戒次第者。前要

【現代漢語翻譯】現代漢語譯本眾生戒：指的是慈悲喜捨（四無量心，即給予快樂、拔除痛苦、隨喜他人之樂、捨棄分別心）。攝善法戒：指的是八萬四千法門（指各種修行方法）。這裡用四無量心來教化他人，所以是攝眾生戒。十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）是自己修行，所以歸為攝律儀戒。攝善法戒既包括自利也包括利他，所以用八萬四千法門來代表攝善法戒。第五，戒所對治之門：如果能掌握這三種戒，就能做到諸惡莫作，眾善奉行，廣度一切眾生，那麼五住地惑（見惑、思惑、欲界思惑、色界思惑、無色界思惑）都能被對治。然而，戒法的本質在於止惡行善，止息捨棄之惡，是為攝眾生戒；止息不修行之惡，是為攝善法戒；除了這兩種之外，止息生起惡念之心，是為攝律儀戒。所以，這三種戒分別對治三種迷惑。此外，這三種戒：行二乘（聲聞乘、緣覺乘）之人防範身口意三業之惡，攝律儀戒是全面防範身口意三業的罪過；行二乘之人只防范身口之惡。攝眾生戒，是不捨棄任何眾生之心；行二乘之人只行獨善其身之行。攝善法戒，是發誓修行一切善法；行二乘之人偏重於小的善行。第六，作無作門：一種觀點認為，只有作善才是戒的本體；另一種觀點認為，只有無作善才是戒的本體；還有一種觀點認為，作善和無作善都是戒的本體。然而，這三種戒都包含作和無作。作，指的是發誓之心；無作，指的是從發心持戒開始，一直到證得菩提（覺悟）的功德。小乘（聲聞乘）主要以無作為本體，因為作心容易間斷。大乘菩薩則兩者兼取。如果尸羅（戒）與般若（智慧）結合運用，那麼就以心戒為根本，心中常有戒，那麼無作之功德就會不斷產生。第七，通別門：從普遍意義上來說，一切都是攝律儀戒，都具有利益眾生的作用，所以也都是攝眾生戒。《地持經》說：『律儀戒總攝三聚戒（攝律儀戒、攝善法戒、饒益有情戒），總名為律儀戒，從律儀戒中分出其餘二聚戒，剩餘的戒就是律儀戒。』律儀戒既然是普遍的，那麼其餘兩種戒也是普遍的。只是因為立意不同，所以分為三種。第八，次第門：《瓔珞經》中，先說明攝善，再說明攝生，最後說明律儀。又先說明無惡不息，再說明無善不行，最後說明無人不度。現在說明三種戒的次第，首先要

【English Translation】 English version Sentient Being Precepts: These refer to loving-kindness, compassion, joy, and equanimity (the four immeasurables, which are giving happiness, removing suffering, rejoicing in the happiness of others, and abandoning discrimination). Gathering Good Dharmas Precepts: These refer to the eighty-four thousand Dharma doors (referring to various methods of practice). Here, the four immeasurables are used to transform others, so it is a sentient being gathering precept. The ten perfections (generosity, morality, patience, diligence, concentration, wisdom, skillful means, vows, power, and knowledge) are self-cultivation, so they are classified as precepts of gathering discipline. Gathering good dharmas includes both self-benefit and benefiting others, so the eighty-four thousand Dharma doors are used to represent the precepts of gathering good dharmas. Fifth, the door of what the precepts counteract: If one can master these three types of precepts, one can achieve ceasing all evil, practicing all good, and widely liberating all sentient beings. Then the five abodes of affliction (afflictions of views, afflictions of thought, afflictions of thought in the desire realm, afflictions of thought in the form realm, afflictions of thought in the formless realm) can all be counteracted. However, the essence of the precepts lies in stopping evil and doing good. Stopping the evil of abandonment is the sentient being gathering precept; stopping the evil of not practicing is the good dharmas gathering precept; in addition to these two, stopping the mind from arising evil thoughts is the discipline gathering precept. Therefore, these three precepts separately counteract three types of delusion. In addition, these three precepts: Those who practice the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) guard against the evil of the three karmas of body, speech, and mind. The discipline gathering precept is to comprehensively guard against the sins of the three karmas of body, speech, and mind; those who practice the Two Vehicles only guard against the evil of body and speech. The sentient being gathering precept is the mind of not abandoning any sentient being; those who practice the Two Vehicles only practice self-benefit. The good dharmas gathering precept is to vow to practice all good dharmas; those who practice the Two Vehicles focus on small good deeds. Sixth, the door of action and non-action: One view is that only performing good deeds is the essence of the precepts; another view is that only non-action good is the essence of the precepts; and another view is that both action and non-action good are the essence of the precepts. However, these three precepts all include action and non-action. Action refers to the mind of vowing; non-action refers to the merit from the beginning of vowing to uphold the precepts until the attainment of Bodhi (enlightenment). The Small Vehicle (Śrāvakayāna) mainly takes non-action as its essence because the mind of action is easily interrupted. The Great Vehicle Bodhisattva takes both. If Śīla (precepts) is used in conjunction with Prajñā (wisdom), then the mind precept is taken as the root. If there are always precepts in the mind, then the merit of non-action will constantly arise. Seventh, the door of generality and particularity: In a general sense, everything is a discipline gathering precept, and all have the function of benefiting sentient beings, so they are also sentient being gathering precepts. The Bodhisattva-bhumi says: 'The discipline precepts comprehensively gather the three clusters of precepts (discipline gathering precepts, good dharmas gathering precepts, and sentient being benefiting precepts), and are generally called discipline precepts. The remaining two clusters of precepts are divided from the discipline precepts, and the remaining precepts are discipline precepts.' Since the discipline precepts are universal, the other two precepts are also universal. It is only because the intentions are different that they are divided into three types. Eighth, the door of sequence: In the Brahma Net Sutra, gathering good is explained first, then gathering sentient beings, and finally discipline. It also first explains ceasing all evil, then explains practicing all good, and finally explains liberating all sentient beings. Now, explaining the sequence of the three precepts, the first thing to do is to

須自行息惡。故第一明攝律儀。然後方能及他。故第二明攝眾生。自行化他必須生善。通自行他化故明攝善法也。第九因果門。依攝大乘論。三戒為三德因。息一切惡為斷德因。修一切善為智德因。度一切眾生為恩德因。初一累無不寂。次一德無不圓。謂自成佛也。恩德亦令眾生具得二事。則他成佛也。故受此三戒。若自若他一切成佛。即是不可思議廣大之義。第十大小門。小乘無重受。大乘有重受。小乘有舍戒。大乘無舍戒。小乘有簡眾。大乘無簡眾。故奴婢畜生解佛語者。皆得受戒。小乘二師十師二十師。大乘唯一師。小乘防二業。大乘防三業。小乘盡一形。大乘至佛果。小乘隨犯漸制。大乘未犯頓制。小乘戒有定數。如從十戒乃至五百。大乘不定。或六重。或八重。二十八輕。或四十二種。或十重四十八輕。涅槃疏內具會其同異也。就文為三。第一經家敘列受戒之儀。第二正受戒。第三請證除疑。初是受戒前方便。次正受戒。后是方便。攝三為二。初兩正明受戒。后一明受之意。菩薩所以受戒者。為欲止謗除疑。令尊人重道。然後始得開宗授法。爾時勝鬘聞授記已。此領前記也。恭敬而立者。正敘授戒之儀。佛處空。勝鬘在地。欲使空地言交。受法儀便。是故立也。又勝鬘禮佛。請佛攝受。佛即授記。故聞記歡

【現代漢語翻譯】現代漢語譯本應當自行停止作惡。所以首先說明攝律儀戒（samvara-śīla，防止惡行的戒律）。然後才能幫助他人。所以第二說明攝眾生戒（saṃgrahavastu，利益眾生的戒律）。自己修行和教化他人必須產生善行。普遍地爲了自己和他人教化，所以說明攝善法戒（kuśala-dharma-saṃgraha-śīla，積累善法的戒律）。第九是因果門。依據《攝大乘論》（Mahāyānasaṃgraha），三戒是三德的因。停止一切惡行是斷德的因。修行一切善行是智德的因。度化一切眾生是恩德的因。最初一個（息一切惡）沒有不寂靜的。第二個（修一切善）沒有不圓滿的。這是說自己成就佛果。恩德也令眾生完全獲得這兩種（寂靜和圓滿），那麼他人也能成就佛果。所以受持這三戒，無論是自己還是他人，一切都能成佛。這就是不可思議廣大的意義。第十是大小乘門。小乘沒有重受戒。大乘有重受戒。小乘有舍戒。大乘沒有舍戒。小乘有簡擇對象。大乘沒有簡擇對象。所以奴婢、畜生，能理解佛語的，都可以受戒。小乘需要兩位、十位或二十位比丘。大乘只需要一位。小乘防止身口二業。大乘防止身口意三業。小乘戒律盡一生。大乘戒律直至佛果。小乘隨著犯戒逐漸制定戒律。大乘在未犯之前就制定戒律。小乘戒律有定數，如從十戒乃至五百戒。大乘戒律不定，或者六重、或者八重、二十八輕，或者四十二種，或者十重四十八輕。《涅槃經疏》（Nirvāṇa Sūtra Commentary）內詳細地彙集了它們的同異之處。就文義分為三部分。第一，經家敘述列出受戒的儀式。第二，正式受戒。第三，請佛作證消除疑惑。第一部分是受戒前的方便。第二部分正式說明受戒。第三部分是方便。總括三部分為二部分。前兩部分正式說明受戒。后一部分說明受戒的意義。菩薩之所以受戒，是爲了止息誹謗消除疑惑，使人尊重佛法，然後才能開始開宗授法。這時，勝鬘（Śrīmālā）聽到授記之後，這是領會之前的授記。恭敬地站立，這是敘述授戒的儀式。佛在空中，勝鬘在地上，想要使空中和地上言語交流，受法儀式方便，所以站立。又勝鬘禮佛，請佛攝受。佛即授記，所以聞記歡喜。

【English Translation】 English version One should personally cease evil. Therefore, the first precept is the samvara-śīla (restraining precepts, preventing evil deeds). Then one can help others. Therefore, the second precept is the saṃgrahavastu (ways of benefiting beings). Self-cultivation and teaching others must generate good deeds. Universally for self and other's teaching, therefore, the kuśala-dharma-saṃgraha-śīla (accumulation of good dharmas) is explained. The ninth is the gate of cause and effect. According to the Mahāyānasaṃgraha (Compendium of the Mahayana), the three precepts are the cause of the three virtues. Ceasing all evil deeds is the cause of the virtue of cessation. Cultivating all good deeds is the cause of the virtue of wisdom. Liberating all sentient beings is the cause of the virtue of grace. The first one (ceasing all evil) is without non-tranquility. The second one (cultivating all good) is without non-perfection. This means achieving Buddhahood oneself. The virtue of grace also enables sentient beings to fully obtain these two (tranquility and perfection), then others can also achieve Buddhahood. Therefore, upholding these three precepts, whether for oneself or others, all can achieve Buddhahood. This is the inconceivable and vast meaning. The tenth is the gate of the Small and Great Vehicles. The Small Vehicle does not have repeated vows. The Great Vehicle has repeated vows. The Small Vehicle has abandoning vows. The Great Vehicle does not have abandoning vows. The Small Vehicle has selecting the audience. The Great Vehicle does not have selecting the audience. Therefore, slaves and animals, those who can understand the Buddha's words, can all receive the precepts. The Small Vehicle requires two, ten, or twenty monks. The Great Vehicle requires only one. The Small Vehicle prevents the two karmas of body and speech. The Great Vehicle prevents the three karmas of body, speech, and mind. The Small Vehicle's precepts last for one lifetime. The Great Vehicle's precepts last until Buddhahood. The Small Vehicle gradually formulates precepts as violations occur. The Great Vehicle formulates precepts before violations occur. The Small Vehicle's precepts have a fixed number, such as from ten precepts to five hundred precepts. The Great Vehicle's precepts are not fixed, either six heavy, or eight heavy, twenty-eight light, or forty-two kinds, or ten heavy and forty-eight light. The Nirvāṇa Sūtra Commentary gathers their similarities and differences in detail. Regarding the text, it is divided into three parts. First, the sutra compiler narrates and lists the ceremony of receiving precepts. Second, formally receiving the precepts. Third, requesting the Buddha to bear witness and eliminate doubts. The first part is the preliminary preparation before receiving the precepts. The second part formally explains receiving the precepts. The third part is the expedient means. Summarize the three parts into two parts. The first two parts formally explain receiving the precepts. The last part explains the meaning of receiving the precepts. The reason why Bodhisattvas receive precepts is to stop slander and eliminate doubts, to make people respect the Dharma, and then they can begin to establish a school and transmit the Dharma. At this time, Śrīmālā (Victorious Garland) after hearing the prediction, this is understanding the previous prediction. Standing respectfully, this is narrating the ceremony of receiving precepts. The Buddha is in the air, Śrīmālā is on the ground, wanting to make the words communicate between the air and the ground, making the ceremony of receiving the Dharma convenient, therefore standing. Also, Śrīmālā prostrates to the Buddha, requesting the Buddha to accept her. The Buddha then gives the prediction, therefore rejoicing upon hearing the prediction.

喜。恭敬而立。非欲立而受戒也。又佛前授記。聞記歡喜。將欲受戒。更整容儀。盡于處悟。為受戒方便。是故立。或言立是將行之貌。勝鬘將欲受行戒法。是故而立。受十受者。上之受字。明內心能受。下之受字。明戒是所受法。為行者預納。故稱為受。又要心攝持故名受。十是圓數之名。菩薩戒法長而且廣。是故稱大。世尊我從今日下。第二明正受戒。釋此不同。凡有五師。曇林雲。自此章為十大愿。然下別有三愿一愿。故不同此釋。馥師云。前五為止惡。后五為生善。不分三戒。第三師云。初戒是總。謂總要心發戒。總出所防。從第二已去。謂別要心發戒。別出所防。第四師云。前九受世教戒。后一得正法戒。隨事防禁。名受世教戒。證實離過。名得正法戒。前九中。初一受律儀。中四受攝善法。后四受攝眾生。第五師云。初五攝律儀。中四攝眾生。后一攝善法。此五隨人取捨。但今用第五師釋也。問。何以得知初是攝律儀。答。初五並明息惡。故是攝律儀。五為二。前一總明息惡。于所受戒不起犯心者。若從來已曾受五戒八戒等。今于佛前自誓于所受戒不起犯心。又昔受但防七支。不防意地。今欲遍心。故不起犯心。若從來未曾受戒。今自誓于所受戒不起犯心。即是受戒。亦即是得戒。亦即是持戒。于所受戒

【現代漢語翻譯】現代漢語譯本：喜悅，恭敬地站立。並非想要站著接受戒律。又在佛前得到授記（vyākaraṇa，預言成佛）。聽到授記后歡喜，將要接受戒律，更加整理儀容，完全在當下領悟，作為接受戒律的方便。因此站立。或者說站立是將要行動的樣子，勝鬘（Śrīmālā，人名）將要接受並修行戒法，因此站立。『受十受者』，上面的『受』字，表明內心能夠接受；下面的『受』字，表明戒是所接受的法，為修行者預先納入，所以稱為『受』。又要用心攝持，所以名為『受』。『十』是圓滿之數的名字。菩薩戒法長而且廣，因此稱為『大』。『世尊我從今日下』，第二部分說明正式受戒。解釋這些不同之處，總共有五位法師。曇林（Tánlín，人名）說，從這一章開始是十大愿。然而下面另有三愿一愿，所以與此解釋不同。馥師（Fù Shī，人名）說，前五個是止惡，后五個是生善，不分三戒（三種戒律）。第三位法師說，第一條戒是總綱，即總要用心發起戒律，總括所要防止的。從第二條開始，是分別要用心發起戒律，分別列出所要防止的。第四位法師說，前九條是接受世教戒，后一條是得到正法戒。隨事防止禁制，名為接受世教戒；證實遠離過失，名為得到正法戒。前九條中，第一條是受律儀戒（prātimokṣa，別解脫戒），中間四條是受攝善法戒（kuśala-dharma-saṃgraha，攝集善法戒），后四條是受攝眾生戒（sattva-artha-kriyā，饒益有情戒）。第五位法師說，前五個是攝律儀，中間四個是攝眾生，后一個是攝善法。這五種解釋隨人取捨。但現在採用第五位法師的解釋。問：如何得知第一條是攝律儀？答：前五個都說明止息惡行，所以是攝律儀。五個又分為二，第一個總明止息惡行，對於所受的戒律不起違犯之心。如果從來已經受過五戒、八戒等，現在在佛前發誓對於所受的戒律不起違犯之心。又過去所受的戒律只防止七支（身三、口四），不防止意地（意念），現在想要遍及內心，所以不起違犯之心。如果從來沒有受過戒律，現在發誓對於所受的戒律不起違犯之心，這就是受戒，也就是得戒，也就是持戒。對於所受的戒律

【English Translation】 English version: Joyfully and respectfully standing. Not intending to stand in order to receive the precepts. Furthermore, receiving a prediction (vyākaraṇa, prophecy of Buddhahood) before the Buddha, hearing the prediction with joy, preparing to receive the precepts, further arranging one's appearance, and fully realizing in the present moment, as a convenience for receiving the precepts. Therefore, standing. Or it is said that standing is the appearance of about to act; Śrīmālā (name of a person) is about to receive and practice the precepts, therefore standing. 'Receiving the ten receivers,' the 'receiving' above indicates that the mind is capable of receiving; the 'receiving' below indicates that the precepts are the dharma to be received, pre-accepted for the practitioner, therefore called 'receiving.' Moreover, it is called 'receiving' because it must be upheld with the mind. 'Ten' is the name of a complete number. The Bodhisattva precepts are long and broad, therefore called 'great.' 'World Honored One, from today onwards,' the second part explains the formal receiving of the precepts. Explaining these differences, there are a total of five teachers. Tánlín (name of a person) said that from this chapter onwards are the ten great vows. However, there are three vows and one vow separately below, so this explanation is different. Fù Shī (name of a person) said that the first five are to cease evil, and the last five are to generate good, without distinguishing the three precepts (three types of precepts). The third teacher said that the first precept is the general principle, that is, generally using the mind to initiate the precepts, and generally outlining what is to be prevented. From the second precept onwards, it is to separately use the mind to initiate the precepts, and separately list what is to be prevented. The fourth teacher said that the first nine are receiving the worldly precepts, and the last one is obtaining the true dharma precepts. Preventing and prohibiting according to events is called receiving the worldly precepts; verifying and being free from faults is called obtaining the true dharma precepts. Among the first nine, the first is receiving the prātimokṣa (individual liberation precepts), the middle four are receiving the kuśala-dharma-saṃgraha (gathering good dharmas precepts), and the last four are receiving the sattva-artha-kriyā (benefiting sentient beings precepts). The fifth teacher said that the first five are gathering the prātimokṣa, the middle four are gathering sentient beings, and the last one is gathering good dharmas. These five explanations are adopted or discarded according to the person. But now the explanation of the fifth teacher is used. Question: How is it known that the first one is gathering the prātimokṣa? Answer: The first five all explain ceasing evil actions, so it is gathering the prātimokṣa. The five are divided into two, the first generally explains ceasing evil actions, not arising a violating mind towards the precepts received. If one has already received the five precepts, eight precepts, etc., now before the Buddha, one vows not to arise a violating mind towards the precepts received. Moreover, the precepts received in the past only prevented the seven branches (three of body, four of speech), not preventing the mind-ground (thoughts), now wanting to pervade the mind, therefore not arising a violating mind. If one has never received the precepts, now vowing not to arise a violating mind towards the precepts received, this is receiving the precepts, which is also obtaining the precepts, which is also upholding the precepts. Towards the precepts received

者得戒有二。一從受得。是所受戒。二非受得。謂定共道共戒也。今是受戒。謂息一切惡。修一切善。度一切生。不起犯心者。不起不息噁心。不修善心。不度生心也。故即是受三得三及持三也。又戒法有二。一受。二持。但受易而持難。故前明難必得其易又本為持故受。故持為受本。故前明於持也。又持必得戒。受未必得。又恐物謂勝鬘是深宮之女。一時勇猛能受。未必始終常持。是故今前明能持即是受也。一一戒中有三句。初言世尊者。請佛證也。又佛是發戒之緣。故對佛也。我從今日乃至菩提下。第二齣受戒時節。今日。明持戒始也。乃至菩提。明持戒終也。無臂林雲。梵本言菩提縵莚羅。此云道場。又為對於二乘盡形。故明時長也。于所受戒。第三明受戒。前辨時長。今明防廣。並是異二乘也。大品云。有身口意。即是菩薩粗業。亦是犯戒。今知三業無生。故犯心不起。顯勝鬘位高也。世尊我從今日。第二四戒。別防四惡。今是不慢戒。止於慢惡。師父為尊。兄姊為長又但今年高德勝。便是尊長也。慢譬高山。法水不住。是故於尊不起慢者。敬事尊長心不慢故。尊長便得如法教授。具如戒中說。人坐比丘立。不得為說法者也。第三于諸眾生不起瞋心。亦得前于上不慢。此于下不瞋。又前別明於上不慢。今總辨

【現代漢語翻譯】現代漢語譯本得戒有兩種。一是通過受戒而得，這是所受之戒。二是非通過受戒而得，指的是定共戒和道共戒。現在所說的是受戒，意味著止息一切惡行，修習一切善行，度化一切眾生，不起違犯戒律之心。不起犯戒之心，就是不起止息惡行之心，不修習善行之心，不度化眾生之心。因此，受戒即是得三（息一切惡，修一切善，度一切生）及持三（不起犯心，不起不息噁心，不修善心，不度生心）。此外，戒法有二：一是受，二是持。但受戒容易而持戒難。所以前面說明難行才能得到容易。而且本來是爲了持戒才受戒，所以持戒是受戒的根本。因此前面說明持戒。而且持戒必定能得戒，受戒未必能得戒。又恐怕有人認為勝鬘（Śrīmālā）是深宮中的女子，一時勇猛能夠受戒，未必始終能夠堅持。所以現在前面說明能夠持戒就是受戒。每一條戒中都有三句話。首先說『世尊（Śākyamuni）』，是請佛作證。而且佛是發起戒律的因緣，所以要對佛說。『我從今日乃至菩提（bodhi）下』，第二句說明受戒的時間。『今日』，說明持戒的開始。『乃至菩提』，說明持戒的終結。無臂林說，梵文字說的是『菩提縵莚羅（bodhimaṇḍala）』，這裡翻譯為『道場』。而且爲了區別於二乘（Śrāvakayāna and Pratyekabuddhayāna）的盡形壽，所以說明時間長久。『于所受戒』，第三句說明受戒的內容。前面辨別時間長短，現在說明防護範圍廣泛，都是不同於二乘。大品經說，有身口意，就是菩薩（bodhisattva）的粗業，也是犯戒。現在知道三業無生，所以不起犯戒之心，顯示勝鬘的地位很高。『世尊我從今日』，第二條四戒，分別防止四種惡行。現在是不慢戒，阻止傲慢的惡行。師父是尊，兄姊是長，而且只要今年紀大、德行高勝，就是尊長。傲慢譬如高山，法水無法停留。所以對於尊長不起傲慢之心，恭敬侍奉尊長，心不傲慢，尊長就能如法教授，具體如戒律中所說。如果有人坐著，比丘（bhikkhu）站著，就不能為他說法。第三條是不對眾生生起嗔恨心。也可以理解為前面是對上不傲慢，這裡是對下不嗔恨。而且前面分別說明對上不傲慢，現在總的說明。

【English Translation】 English version There are two ways to obtain precepts. The first is through receiving them, which are the precepts one has received. The second is not through receiving them, referring to the precepts associated with fixed concentration (定共戒, dhyāna-sahaja-śīla) and the path (道共戒, mārga-sahaja-śīla). What is being discussed now is receiving precepts, which means ceasing all evil deeds, cultivating all good deeds, liberating all sentient beings, and not giving rise to thoughts of violating the precepts. Not giving rise to thoughts of violating the precepts means not giving rise to thoughts of ceasing evil deeds, not cultivating good deeds, and not liberating sentient beings. Therefore, receiving precepts is equivalent to obtaining the three (ceasing all evil, cultivating all good, liberating all beings) and upholding the three (not giving rise to thoughts of violation, not giving rise to thoughts of not ceasing evil, not cultivating good, not liberating beings). Furthermore, there are two aspects to the precepts: receiving and upholding. Receiving is easy, but upholding is difficult. Therefore, it is explained earlier that difficulty must be overcome to attain ease. Moreover, receiving precepts is fundamentally for the sake of upholding them, so upholding is the basis of receiving. Hence, upholding is explained earlier. Also, upholding precepts certainly leads to obtaining them, while receiving precepts does not necessarily lead to obtaining them. Moreover, there is concern that some might think Śrīmālā (勝鬘), being a woman from the deep palace, might be courageous enough to receive the precepts temporarily but might not be able to uphold them consistently. Therefore, it is explained earlier that being able to uphold the precepts is equivalent to receiving them. Each precept contains three phrases. First, 'World-Honored One (世尊, Śākyamuni),' is to request the Buddha's attestation. Moreover, the Buddha is the cause for initiating the precepts, so one speaks to the Buddha. 'From this day forth until enlightenment (菩提, bodhi),' the second phrase specifies the time of receiving the precepts. 'This day' indicates the beginning of upholding the precepts. 'Until enlightenment' indicates the end of upholding the precepts. Wu Bi Lin (無臂林) says that the Sanskrit text says 'bodhimaṇḍala (菩提縵莚羅),' which is translated here as 'bodhimaṇḍala (道場)'. Moreover, to distinguish it from the lifetime commitment of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), the duration is specified. 'Regarding the precepts received,' the third phrase specifies the content of the precepts. The length of time is distinguished earlier, and now the breadth of protection is specified, both of which are different from the Two Vehicles. The Mahāyāna Sūtra (大品經) says that having body, speech, and mind is the coarse karma of a Bodhisattva (菩薩), which is also a violation of the precepts. Now, knowing that the three karmas are without origination, one does not give rise to thoughts of violating the precepts, showing that Śrīmālā's position is high. 'World-Honored One, from this day forth,' the second of the four precepts separately prevents four evil deeds. Now, it is the precept against arrogance, stopping the evil of arrogance. The teacher is venerable, and elder siblings are senior. Moreover, as long as one is older in age and superior in virtue, they are venerable and senior. Arrogance is like a high mountain, where the water of Dharma cannot stay. Therefore, not giving rise to arrogance towards the venerable and senior, respectfully serving the venerable and senior, and not being arrogant in mind, the venerable and senior can then teach according to the Dharma, as described in the precepts. If someone is sitting while a Bhikkhu (比丘) is standing, one should not preach the Dharma to them. The third is not to generate anger towards sentient beings. It can also be understood as not being arrogant towards superiors earlier, and here it is not being angry towards inferiors. Moreover, it was separately explained earlier not to be arrogant towards superiors, and now it is generally explained.

于諸眾生不起瞋心。此總別互得通二文也。菩薩以化物為首。若起瞋心。則於物隔礙。是故除之。問。于諸眾生不起恚心者。此是何心。答。是慈悲心。以于眾生起恚心者無慈故。以不瞋善根。是慈悲體故。金剛仙論師解四無量。言慈悲心體者。不瞋善根。是以對治瞋法故。問。慈悲治何等瞋。答。可瞋處瞋。以慈治。不可瞋處瞋。以悲治。又治殺眾生心為慈。治打眾生心名悲。又涅槃經云。瞋有二種。一上。二中。修慈斷上。修悲斷中。又瞋有二。一有因緣。二無因緣。慈心者斷有因緣。悲心者斷無因緣。有論師云。修慈為除眾生瞋覺。修悲為除眾生惱覺。第四於他色身及外眾具不起嫉心者。謂是喜無量。嫉妒他者。心無喜愛。故知不嫉是喜心也。色身。謂內之好報。及外之妙果。夫為菩薩本應與物內外好果。而今他自得之。應生慶悅。豈更起于嫉心。第五戒于內外法不起慳心者。林公云。自財為內。他財為外。梵本云爾。有人言。內謂己身。外謂妻子財物。菩薩發願。為眾生故。受身及妻子財物。今眾生來取內外之物。則會菩薩。林公云。不起慳心。是舍無量。金剛仙論師解云。舍心體者謂無貪善根。問。舍心治貪。不凈觀治貪。此有何異。答。色貪不凈能治。淫貪舍心能治。此中明慳心不能捨。貪心亦不能捨。

是故能捨必破慳貪。經論說四無量不同。或言大悲拔苦。大慈與樂。喜心慶前脫苦得樂。見前人脫苦得樂其心放舍。今攝此四或為兩雙詺之。謂敬上不慢。悲下不瞋。於他不嫉。于自不慳也。問。何故本命初即明不慢。答。勝鬘現居高位。多生慢心。前明不慢。故外書云在上不憍也。既于上不慢。恐于下起瞋。故明不瞋。又慢則不受他化。則自不成佛。瞋則不化於他則他。不成佛。過之大矣。故命初辨之。問。何故於慢瞋后辨不慳嫉。答。前二為使。后兩為纏。使重纏輕。故前離於重。后息于輕。則眾惡都寂。問。纏既有十。何故偏明離二。答。嫉是下賤之因。慳是貧窮之業。大士方欲為尊為導。宜應離之。又慳則不施他財。嫉則忌他得樂。個是障慈之本。故偏明離。又修羅則慳色嫉味。天主則慳味嫉色。故九結因之以成。菩薩對此偏言離也。問。第一戒既是總。何故別明不慢不瞋不嫉不慳四種戒耶。答。有人言。此四重故。地持論中說此四種為波羅夷。地持論明四法。第四是癡心。即是今文之第一慢也。今之第二。當地持中之第三。即是瞋心。今之第三。當地持中第一貪心。今之第四。當地持中第二慳吝心。故偏說四也。世尊我從今日乃至菩提不自為已聚畜財物。此下第二明有四戒。謂攝眾生戒也。所言四戒者。第

【現代漢語翻譯】現代漢語譯本因此，能夠捨棄必定能破除慳吝貪婪。經論中關於四無量心的說法不同，或者說大悲是拔除痛苦，大慈是給予快樂，喜心是慶賀他人脫離痛苦獲得快樂，見到他人脫離痛苦獲得快樂，內心放下。現在將這四種心概括為兩對來說明，即敬上而不傲慢，悲下而不嗔恨，對他人不嫉妒，對自己不慳吝。問：為什麼在本命的開始就說明不傲慢？答：勝鬘（Śrīmālā）現在身居高位，多生傲慢之心，所以前面說明不傲慢。所以外書說，居於上位的人不應該驕傲。既然對上位者不傲慢，恐怕對下位者產生嗔恨，所以說明不嗔恨。而且傲慢則不能接受他人的教化，自己就不能成佛；嗔恨則不能教化他人，他人就不能成佛。過失太大了。所以本命開始就辨明這些。問：為什麼在傲慢、嗔恨之後辨明不慳吝、不嫉妒？答：前面兩個是煩惱的根本（使），後面兩個是隨煩惱（纏）。根本煩惱重，隨煩惱輕，所以先遠離重的，后止息輕的，那麼所有的惡都寂靜了。問：隨煩惱既然有十種，為什麼偏偏說明遠離慳吝和嫉妒這兩種？答：嫉妒是**的原因，慳吝是貧窮的業因。大士正要成為尊者和導師，應該遠離這些。而且慳吝就不施捨財物給他人，嫉妒就忌恨他人獲得快樂，這兩個是障礙慈悲的根本，所以偏偏說明要遠離。而且阿修羅（Asura）慳吝於色，嫉妒于味；天主慳吝于味，嫉妒於色。所以九結因此而形成。菩薩對此特別說明要遠離。問：第一戒既然是總戒，為什麼分別說明不傲慢、不嗔恨、不嫉妒、不慳吝這四種戒呢？答：有人說，這四種戒很重。地持論中說這四種是波羅夷（Pārājika）。地持論中說明四法，第四是癡心，就是現在文中的第一種傲慢。現在的第二種不嗔恨，相當於地持論中的第三種，即是嗔心。現在的第三種不嫉妒，相當於地持論中的第一種貪心。現在的第四種不慳吝，相當於地持論中的第二種慳吝心。所以偏偏說這四種。世尊，我從今日乃至菩提，不為自己積聚財物。這以下第二部分說明有四戒，是攝眾生戒。所說的四戒是：第

【English Translation】 English version Therefore, being able to relinquish certainly breaks through stinginess and greed. The scriptures and treatises speak of the Four Immeasurables differently. Some say great compassion is removing suffering, great loving-kindness is giving happiness, joyful mind is rejoicing in others' liberation from suffering and attainment of happiness, seeing others liberated from suffering and attaining happiness, the mind lets go. Now, these four are summarized into two pairs to explain them, namely, respecting superiors without arrogance, being compassionate to inferiors without anger, not being jealous of others, and not being stingy towards oneself. Question: Why is non-arrogance explained at the very beginning of this precept? Answer: Śrīmālā (Victorious Garland) currently holds a high position and has generated arrogance in many lives, so non-arrogance is explained first. Therefore, external texts say that those in high positions should not be arrogant. Since one is not arrogant towards superiors, there is concern that anger may arise towards inferiors, so non-anger is explained. Moreover, arrogance prevents one from accepting the teachings of others, and one cannot become a Buddha oneself; anger prevents one from teaching others, and others cannot become Buddhas. The fault is too great. Therefore, these are clarified at the beginning of the precept. Question: Why are non-stinginess and non-jealousy explained after arrogance and anger? Answer: The former two are fundamental afflictions (anuśaya), while the latter two are secondary afflictions (upakleśa). Fundamental afflictions are heavier, secondary afflictions are lighter, so one first abandons the heavier and then stops the lighter, then all evils are pacified. Question: Since there are ten secondary afflictions, why is it specifically explained to abandon these two, stinginess and jealousy? Answer: Jealousy is the cause of ** , and stinginess is the cause of poverty. A great Bodhisattva is about to become a venerable one and a guide, so they should abandon these. Moreover, stinginess means not giving wealth to others, and jealousy means resenting others' happiness. These two are the root of obstructing loving-kindness, so it is specifically explained to abandon them. Furthermore, Asuras (jealous gods) are stingy with form and jealous of taste; the lords of the gods are stingy with taste and jealous of form. Therefore, the nine bonds are formed because of these. The Bodhisattva specifically speaks of abandoning these in response to this. Question: Since the first precept is a general precept, why are the four precepts of non-arrogance, non-anger, non-jealousy, and non-stinginess explained separately? Answer: Some say that these four are heavy. The Bodhisattva-bhumi Sutra says that these four are Pārājika (defeats). The Bodhisattva-bhumi Sutra explains four dharmas, the fourth of which is the mind of delusion, which is the first arrogance in this text. The second non-anger in this text corresponds to the third in the Bodhisattva-bhumi Sutra, which is the mind of anger. The third non-jealousy in this text corresponds to the first greed in the Bodhisattva-bhumi Sutra. The fourth non-stinginess in this text corresponds to the second stinginess in the Bodhisattva-bhumi Sutra. Therefore, these four are specifically explained. World Honored One, from this day until enlightenment, I will not accumulate wealth for my own sake. The following second part explains the four precepts, which are the precepts of embracing sentient beings. The four precepts are: The

一戒別明以財攝眾生。第二戒通明四攝法攝取眾生。第三戒拔眾生現世苦果。第四戒斷眾生苦因。四戒兩雙。初二止自為之惡。后二止棄他之惡。初二止自為惡者。一明不自為受樂果。次明不自為行樂因。后二止棄他之惡者。初明不棄物更受苦果。后明不棄物行苦因。此四攝生義盡。初文為二。第一明不自為己聚畜財物。凡有所受下。第二明為救眾生。問。菩薩何故不為身畜財。答。為身畜財。但身自得樂。為他畜財。則與一切樂。又為自畜財。則豪善不生。為他畜財。則恒發無作。又為身畜財。則屬五家。為他畜財。則屬自己。又為身畜財。不得常財。為他畜財。自得常財。又為己畜財。則長慳貪。為他畜財。則知足少欲。勝鬘受此一戒。令我等學之。愿一切人畜一豪財。不隔三寶。無礙四生。又為他畜財。不說凈不犯長物罪。第二戒中亦開為二。初明不自為己行四攝法。為一切眾生下。第二為一切眾生行四攝法。問。行四攝法本是為他。云何言不自為己行四攝耶。答。自有菩薩雖行四攝。以攝善歸己。是故今明為他行攝。則攝善與他。又四攝攝他。即似如貪他屬己。是故明不自為己。問。前已明佈施。與今四攝中施何異。答。上別明佈施。今通辨四攝。又上直明佈施。救其交切之苦。四攝中施。攝令住理。是故為

異也。以不染愛心者。凡行四攝。攝取眾生。多起愛心。令知能攝所攝皆空。故不起染愛也。無厭足心者。從今時至后際。常行四攝。故無厭足也。無礙心者。行四攝時。怨親平等也。又不染愛者。行四攝時。于親人不起染也。無厭足者。于中人無懈怠也。無礙心者。于怨憎人無隔礙也。離此三種。故能攝受四生也。世尊我從今日若見孤獨下。此第三拔眾生苦前明有苦。次辨拔苦。無父曰孤。老人無侍曰獨。重牢曰幽。謂深遠無人處也。枷鎖稱系患之輕者曰疾。重者稱病。不安曰危。障礙為難。數窮稱困。逼惱名苦。亦得以為五雙。孤獨一雙。據無眷屬。幽系一雙。約罪輕重。疾病一雙。據其差甚。危難一雙。就其自他。困苦一雙。據其內外。經本不同。或云厄難。或云危難。馥法師云。對下安隱。應云危難。對下饒益。應云厄難。則二義俱通。但厄是災厄。危是危亡。此二皆是障難也。終不暫舍者。上來敘苦。今欲拔苦。初明不捨苦。必欲安隱。正明拔苦。安隱者。安隱上五雙眾生也。無二親者。為作父母。無侍者。為作兒息。乃至困苦者。令得安樂。以義饒益者道理。非唯損彼而益此也。又安隱者。與出世樂因。饒益。與其出世樂果。脫苦已后。任其所從。不相妨礙。故名然後乃舍也。世尊我從今日。第四拔苦因

【現代漢語翻譯】現代漢語譯本不同之處在於，以不被染污的愛心來行四攝（佈施、愛語、利行、同事），攝取眾生時，通常會生起愛心，但菩薩能了知能攝受者和被攝受者皆是空性，因此不會生起染污的愛。『無厭足心』是指從現在到未來，持續不斷地行四攝，所以沒有厭倦滿足的時候。『無礙心』是指行四攝時，對怨家和親人都平等對待。進一步解釋，『不染愛』是指行四攝時，對親近的人不起染著之心；『無厭足』是指對一般人沒有懈怠之心；『無礙心』是指對怨恨的人沒有隔閡障礙。遠離這三種心態，才能真正攝受四生（胎生、卵生、濕生、化生）。『世尊，我從今日若見孤獨下』，這是第三個拔除眾生苦難。前面說明有苦難，接下來辨明如何拔除苦難。沒有父親叫做『孤』，年老的沒有侍奉叫做『獨』。重刑的牢獄叫做『幽』，指的是深遠無人之處。枷鎖稱為『系』，患病較輕的叫做『疾』，較重的叫做『病』，不安穩叫做『危』，障礙叫做『難』，走投無路叫做『困』，逼迫惱亂叫做『苦』。也可以將這些分為五對：孤獨一對，指沒有眷屬；幽系一對，指罪行的輕重；疾病一對，指病情的輕微和嚴重；危難一對，指來自自身和他人的危險；困苦一對，指來自內在和外在的困境。經書版本不同，有的說是『厄難』，有的說是『危難』。馥法師說，對應下面的『安隱』，應該用『危難』；對應下面的『饒益』，應該用『厄難』，這樣兩種意思都通順。但『厄』是災厄，『危』是危亡，這兩種都是障礙苦難。『終不暫舍者』，上面敘述了苦難，現在想要拔除苦難，首先說明不捨棄苦難，必定要給予安穩。真正說明拔除苦難，給予安穩，『安隱』是指使上面五對眾生得到安穩。沒有父母的，為他們做父母；沒有侍奉的，為他們做兒女；乃至困苦的，使他們得到安樂。『以義饒益者』，是用正當的道理來幫助他們，不是隻損害他人來利益自己。進一步解釋，『安隱』是給予他們出世之樂的因，『饒益』是給予他們出世之樂的果。脫離苦難之後，任憑他們自由，不加以妨礙，所以叫做『然後乃舍也』。『世尊我從今日』，這是第四個拔除苦難的原因。

【English Translation】 English version The difference lies in using a non-attached loving-kindness to practice the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation). When attracting sentient beings, one usually generates loving-kindness, but the Bodhisattva knows that both the attractor and the attracted are empty in nature, thus not generating defiled love. 'Without satisfaction' means continuously practicing the Four Means of Attraction from now until the future, so there is no time of weariness or satisfaction. 'Without hindrance' means treating enemies and relatives equally when practicing the Four Means of Attraction. Further explanation: 'Non-attached love' means not generating attachment towards close people when practicing the Four Means of Attraction; 'Without satisfaction' means not being懈怠 towards ordinary people; 'Without hindrance' means having no separation or obstruction towards hateful people. By staying away from these three mentalities, one can truly attract the Four Kinds of Birth (womb-born, egg-born, moisture-born, and transformation-born). 'World Honored One, from this day forth, if I see the lonely and downtrodden,' this is the third aspect of relieving the suffering of sentient beings. The previous section explained the existence of suffering, and this section clarifies how to relieve it. 'Lonely' means without a father, 'Downtrodden' means the elderly without attendants. 'Imprisonment' refers to heavy imprisonment, referring to remote and uninhabited places. Shackles are called 'bondage,' a lighter illness is called 'sickness,' a heavier one is called 'disease,' instability is called 'danger,' obstruction is called 'difficulty,' being at the end of one's rope is called 'distress,' and oppression and annoyance are called 'suffering.' These can also be divided into five pairs: loneliness, referring to the lack of family; imprisonment, referring to the severity of the crime; sickness and disease, referring to the mildness and severity of the illness; danger and difficulty, referring to dangers from oneself and others; distress and suffering, referring to internal and external difficulties. Different versions of the sutra may say 'calamity' or 'danger.' Master Fu said that corresponding to the 'peace and security' below, 'danger' should be used; corresponding to the 'benefit' below, 'calamity' should be used, so that both meanings are consistent. But 'calamity' is a disaster, and 'danger' is a danger of death, both of which are obstacles and difficulties. 'Never to abandon them even for a moment,' the above described the suffering, and now wanting to relieve the suffering, first it is stated that the suffering will not be abandoned, and peace and security must be given. Truly explaining the relief of suffering, giving peace and security, 'peace and security' refers to giving peace and security to the above five pairs of beings. For those without parents, be their parents; for those without attendants, be their children; and even for those in distress, bring them happiness. 'Benefiting with righteousness' means helping them with proper principles, not just harming others to benefit oneself. Further explanation: 'Peace and security' is giving them the cause of the joy of transcending the world, 'benefit' is giving them the result of the joy of transcending the world. After escaping suffering, let them be free, without hindering them, so it is called 'then to abandon them.' 'World Honored One, from this day forth,' this is the fourth reason for relieving suffering.

。或亦前是拔現苦。今是拔當苦也。今總釋四戒。雖有四戒。不出慈悲。前兩戒大慈與樂。后兩戒大悲拔苦。與樂中。初一與現樂。次一與未來樂。又初一與世樂。次一與出世樂。又初一與樂果。后一與樂因。大悲戒中亦二。初一拔現苦。后一拔當苦。又初一拔苦果。后一拔苦因。又初一別拔人間苦。后一總拔一切眾生苦。故下折伏攝受。明世出世利。故知遍拔一切苦。又初一拔其輕苦。后一拔其重苦。又初一拔其少時之苦。后一拔其長時之苦。就文為三。第一敘惡因眾略生明不捨。第二廣明不捨。第三釋不捨意。捕鳥故名為捕。養豬羊雞牛。稱之為養。余屠殺等。事別非一。不可具舉。是故總言諸惡律儀也。以罪眾生。各有律儀戒。品類不同。故言諸惡律儀又解惡法名律。無作之罪。合此律儀式。故稱為儀也。律儀多少。經論不同。依涅槃經說有十六。牛。羊。豬。雞。為利故養。肥已轉賣。即以為四。利故買。買已屠殺。復以為四。通前為八。捕魚為九。捕鳥為十。獵師十一。劫盜十二。魁膾十三。兩舌十四。獄卒十五。咒龍十六也。依雜心論說有十二。屠羊為一。養豬為二。養雞為三。捕魚為四。捕鳥為五。獵師為六。作賊為七。魁膾為八。守獄為九。咒龍為十。此十與前涅槃經同。屠犬十一。伺獵十二。此異

前。此十二與涅槃所說有同異者有六。彼此是一。名字少異。一捕鳥。二捕魚。三作賊。四屠膾。五守獄。六咒龍也。屠羊養雞豬等。雜心中合之為三。涅槃中說之為八。獵師伺獵。雜心中說之為二。涅槃合之為一。是等彼此離合互異。雜心中屠犬。涅槃中略無。涅槃中養牛羊二種及兩舌。雜心中略無。是等彼此有無互異也。如涅槃中十六。略為四不善律儀攝。劫盜一種。即是劫盜。兩舌是兩舌。即是有綺語。餘者是殺業。若通取咒龍。亦得名綺語。但多取咒龍為殺方便也。雜心中十二。略為二不善律儀攝。作賊一種。是盜不善。自余是殺不善。此等猶自狹于成實身口七不善律儀也。問幾捕。幾養。幾非捕養。答。捕鳥捕魚獵師是捕攝。養豬羊牛雞是養。余非捕養。正作惡因。未肯受化。始終須拔。故云終不捨置也。我得力時下。第二廣明不捨。即是正斷惡因也。力有二種。一者勢力。二者道力。勢力者。菩薩或時受于王位。能遮斷之。或作天龍神鬼。令其舍離惡業。道力者。菩薩以道德之力。現通變化。斷其惡業。問。前救苦中何故不爾。答。拔苦理亦須力。但今為明拔苦與樂。人皆樂從。不須強力。降惡就善。違情難化。人多不從。故求強力。于彼彼處者。所作惡者非一。故稱彼彼。剛強應伏。伏令離惡。柔軟應

【現代漢語翻譯】前。這十二種（職業）與《涅槃經》（Nirvana Sutra）所說的（惡業）有相同和不同之處，共有六點。彼此相同之處有一點，只是名字略有不同。一是捕鳥，二是捕魚，三是作賊，四是屠宰，五是守獄，六是咒龍（使用咒語傷害龍）。屠宰羊、飼養雞豬等，在《雜心論》（雜阿毗曇心論）中合為三種，在《涅槃經》中則說為八種。獵師伺獵，在《雜心論》中說為兩種，在《涅槃經》中合為一種。這些（惡業）彼此之間有離合互異的情況。《雜心論》中有屠犬，而《涅槃經》中沒有。《涅槃經》中有飼養牛羊兩種以及兩舌（挑撥離間），而《雜心論》中沒有。這些（惡業）彼此之間有無互異的情況。如《涅槃經》中的十六種（惡業），可以概括為四種不善律儀所攝。劫盜一種，即是劫盜。兩舌即是兩舌，也就是有綺語（花言巧語）。其餘的屬於殺業。如果通俗地理解咒龍，也可以算作綺語，但更多的是將咒龍作為殺害的手段。《雜心論》中的十二種（惡業），可以概括為兩種不善律儀所攝。作賊一種，是盜不善。其餘的都是殺不善。這些仍然比《成實論》（成實論）中身口七種不善律儀要狹窄。問：幾種是捕，幾種是養，幾種既非捕也非養？答：捕鳥、捕魚、獵師屬於捕攝。養豬、羊、牛、雞屬於養。其餘的既非捕也非養，而是直接造作惡因，不肯接受教化，始終需要拔除，所以說『終不捨置』。『我得力時下』，第二部分詳細說明不捨棄，也就是真正斷除惡因。力有兩種，一是勢力，二是道力。勢力是指菩薩有時接受王位，能夠遮斷（惡業）。或者化作天龍神鬼，令其舍離惡業。道力是指菩薩以道德的力量，顯現神通變化，斷除其惡業。問：之前在救苦（眾生）中為什麼不這樣做？答：拔除痛苦的道理也需要力量，但現在是爲了說明拔苦與樂，人們都樂於接受，不需要強力。降伏惡人使其向善，違揹人情難以教化，人們大多不願接受，所以需要強大的力量。『于彼彼處者』，所作惡業的人不止一個，所以稱『彼彼』。剛強的人應該降伏，降伏使其遠離惡業，柔軟的人應該...

【English Translation】 Previously. These twelve (occupations) have six similarities and differences with what is said in the Nirvana Sutra. They are the same in one aspect, with slight differences in names. First, bird catching; second, fishing; third, thievery; fourth, butchering; fifth, prison guarding; sixth, cursing dragons (using spells to harm dragons). Butchering sheep, raising chickens and pigs, etc., are combined into three in the Miscellaneous Abhidharma Heart Treatise (雜阿毗曇心論), but are described as eight in the Nirvana Sutra. Hunting is described as two in the Miscellaneous Abhidharma Heart Treatise, but combined into one in the Nirvana Sutra. These (evil deeds) have different combinations and separations. The Miscellaneous Abhidharma Heart Treatise mentions butchering dogs, which is not found in the Nirvana Sutra. The Nirvana Sutra mentions raising cattle and sheep, as well as double-tonguedness (sowing discord), which are not found in the Miscellaneous Abhidharma Heart Treatise. These (evil deeds) have differences in presence and absence. For example, the sixteen (evil deeds) in the Nirvana Sutra can be broadly categorized under the four unwholesome precepts. Robbery is simply robbery. Double-tonguedness is double-tonguedness, which is equivalent to false speech (綺語). The rest belong to the karma of killing. If cursing dragons is interpreted loosely, it can also be considered false speech, but it is mostly taken as a means to facilitate killing. The twelve (evil deeds) in the Miscellaneous Abhidharma Heart Treatise can be broadly categorized under the two unwholesome precepts. Thievery is unwholesome stealing. The rest are unwholesome killing. These are still narrower than the seven unwholesome precepts of body and speech in the Tattvasiddhi Shastra (成實論). Question: How many are capturing, how many are raising, and how many are neither capturing nor raising? Answer: Bird catching, fishing, and hunting belong to capturing. Raising pigs, sheep, cattle, and chickens belong to raising. The rest are neither capturing nor raising, but directly creating evil causes, unwilling to be transformed, and must be eradicated in the end, hence the saying 'never abandon'. 'When I have power', the second part explains in detail not abandoning, which is truly cutting off evil causes. There are two kinds of power: one is forceful power, and the other is the power of the Way. Forceful power refers to a Bodhisattva sometimes accepting the throne, capable of blocking (evil deeds). Or transforming into gods, dragons, spirits, or ghosts, causing them to abandon evil deeds. The power of the Way refers to a Bodhisattva using the power of morality, manifesting supernatural transformations, and cutting off their evil deeds. Question: Why wasn't this done before in saving (sentient beings) from suffering? Answer: The principle of eradicating suffering also requires power, but now it is to explain eradicating suffering and giving happiness, which people are happy to accept and does not require force. Subduing evil people to make them good goes against human nature and is difficult to transform, and most people are unwilling to accept it, so strong power is needed. 'Those in various places' refers to those who commit evil deeds are not just one, hence the saying 'various places'. The stubborn should be subdued, subduing them to stay away from evil deeds, the gentle should...

攝。攝令住善。故名折伏攝受也。何以故下。第三釋折伏攝受之意。何以故者。即是問也。問意云菩薩。但應攝受。何故復行折伏。又問意者。菩薩何故行折伏攝受二種事耶。以折伏攝受令法久住者。此下即是答也。凡有二益。一令眾生得世間益。二令眾生得出世益。一一中有二句。初二句。第一令法久住。即是上弘大法。天人充滿。惡道減少。下益眾生。使其改惡修善。修善故天人充滿。改惡故惡道減少。于如來所轉法輪。第二得出世益亦二。初明佛轉法輪。即是上弘大法也。如來所以不出世不轉法輪者。良由眾生無善感佛。眾生若改惡修善。便感佛出世轉法輪也。轉法輪者。謂知苦斷集證滅修道。而得隨轉者。佛今已解化於前人。前人依佛教修行。亦得見苦斷集證滅修道。故言隨轉也。次合四句為三。一正明法久住。二正益人天。三終致出世。由行惡犯戒。則正法毀滅。惡道增長。障生無漏。令斷其惡。故法得久住。天人增長。終置聖果也。見是利故者。見眾生得世利出世利。是故行折伏攝受事也。世尊我從今日下。釋此一戒不同。有人言。十戒為二。前九受世教戒。第十受正法戒。今明攝善法戒。然攝善即是正法。攝善之外無別正法。故三戒攝一切戒盡也。就文為二。第一正明戒體。第二解釋。初言攝受正法終

【現代漢語翻譯】現代漢語譯本攝（She）：通過攝受，使眾生安住于善法之中，所以稱為折伏攝受。何以故下：第三部分解釋折伏攝受的意義。何以故者：就是提問。提問的意思是，菩薩應該只是攝受眾生，為什麼還要施行折伏呢？或者說，菩薩為什麼既要施行折伏，又要攝受呢？以折伏攝受令法久住者：以下是回答。總共有兩種利益：一是使眾生得到世間的利益，二是使眾生得到出世間的利益。每一項利益中又有兩句話。前兩句，第一是使佛法長久住世，也就是弘揚大法，使天人充滿，惡道減少。下兩句是利益眾生，使他們改惡修善。因為修善，所以天人充滿；因為改惡，所以惡道減少。于如來所轉法輪：第二是得到出世間的利益，也有兩點。首先說明佛陀轉法輪，也就是弘揚大法。如來之所以不出世、不轉法輪，是因為眾生沒有善根感應佛陀。如果眾生改惡修善，就能感應佛陀出世轉法輪。轉法輪，就是指知苦、斷集、證滅、修道，並且能夠隨之修行。佛陀已經為前面的人講解教化，前面的人依照佛陀的教導修行，也能見到苦、斷集、證滅、修道，所以說隨轉。其次將四句話歸納為三點：一是明確佛法長久住世，二是真正利益人天，三是最終達到出世的果位。由於作惡犯戒，正法就會毀滅，惡道就會增長，阻礙產生無漏智慧。使眾生斷除惡行，所以佛法才能長久住世，天人才能增長，最終才能證得聖果。見是利故者：因為看到眾生能得到世間和出世間的利益，所以施行折伏攝受。世尊我從今日下：解釋這一條戒律的不同之處。有人說，十戒分為兩部分，前九條是世間的教誡，第十條是正法的戒律。現在說明攝善法戒，然而攝善就是正法，攝善之外沒有其他的正法，所以三戒包含了所有的戒律。從文義上分為兩部分：第一是明確戒體，第二是解釋。首先說攝受正法。

【English Translation】 English version She (攝): Through acceptance, sentient beings are enabled to dwell in goodness, hence it is called taming and acceptance. He Yi Gu Xia: The third part explains the meaning of taming and acceptance. He Yi Gu Zhe: This is a question. The question means that Bodhisattvas should only accept sentient beings, why should they also practice taming? Or, why do Bodhisattvas practice both taming and acceptance? Yi Zhe Fu She Shou Ling Fa Jiu Zhu Zhe: The following is the answer. There are two benefits in total: one is to enable sentient beings to obtain worldly benefits, and the other is to enable sentient beings to obtain transcendental benefits. There are two sentences in each benefit. The first two sentences, the first is to make the Dharma last long in the world, that is, to promote the great Dharma, so that gods and humans are full, and evil paths are reduced. The next two sentences are to benefit sentient beings, so that they change from evil to good. Because of cultivating goodness, gods and humans are full; because of changing evil, evil paths are reduced. Yu Ru Lai Suo Zhuan Fa Lun: The second is to obtain transcendental benefits, and there are also two points. First, it explains that the Buddha turns the Dharma wheel, that is, promotes the great Dharma. The reason why the Tathagata does not appear in the world and does not turn the Dharma wheel is because sentient beings do not have the good roots to respond to the Buddha. If sentient beings change from evil to good, they can respond to the Buddha's appearance in the world and turn the Dharma wheel. Turning the Dharma wheel refers to knowing suffering, cutting off accumulation, witnessing extinction, cultivating the path, and being able to practice accordingly. The Buddha has already explained and taught the people in front, and the people in front follow the Buddha's teachings to practice, and can also see suffering, cut off accumulation, witness extinction, and cultivate the path, so it is said to follow the turning. Secondly, the four sentences are summarized into three points: one is to clarify that the Dharma will last long in the world, the second is to truly benefit gods and humans, and the third is to ultimately achieve the transcendental fruit. Because of doing evil and violating precepts, the right Dharma will be destroyed, evil paths will increase, and it will hinder the generation of non-leaking wisdom. Making sentient beings cut off evil deeds, so that the Dharma can last long in the world, gods and humans can increase, and ultimately attain the holy fruit. Jian Shi Li Gu Zhe: Because seeing that sentient beings can obtain worldly and transcendental benefits, they practice taming and acceptance. Shi Zun Wo Cong Jin Ri Xia: Explains the difference of this precept. Some people say that the ten precepts are divided into two parts, the first nine are worldly teachings, and the tenth is the precepts of the right Dharma. Now explain the precepts of collecting good Dharma, but collecting good is the right Dharma, and there is no other right Dharma outside of collecting good, so the three precepts contain all the precepts. From the meaning of the text, it is divided into two parts: the first is to clarify the body of the precepts, and the second is to explain. First, it says to accept the right Dharma.

不忘失。有人言。正法者。即六度行也。攝者。攝六度也。故言攝受正法者。只以攝受正法不忘失故。六度便得成也。有人言。諸法實相理。名為正法。證法在心。名為攝受。一證常然。名不忘失。然正法語通。若理若行皆是正法。故備取此二現於後文。問。忘失是何惑耶。答。忘失是無明獨一癡使也。何以故下。第二解釋。此中應有問答。何以故。即是問也。問意云不攝受正法。此有何失。攝有何利。而言不得忘失。忘失正法者下。第二答也。就文為二。初明忘失之損。次辨不忘之益。損中又二。前別明損。后總結也。就別明失凡有二。一者。從初至攝受正法欲。明忘正法則退聖。隨所樂入下。第二明不得越凡。初又二。第一明失乘三義。第二明失乘兩欲。失乘三義者。乘有三種。謂乘性乘隨乘得。忘失正法者。謂失乘性。乘性即是實相理。忘失正法則忘失大乘者。第二明失乘得。乘得即是乘果。乘由實相理成。既忘失實相。則忘失大乘也。忘大乘則忘諸波羅蜜者。第三忘失乘隨。乘隨謂因也。以隨順實相以修諸度。故以諸度故名曰乘隨。問。此釋出何文。答。龍樹十二門論云。大分深義。所謂空也。若通達是義。則通達大乘。具足六波羅蜜。無所障礙。大分深義。所謂空也。所謂乘性。通達是義。則通達大乘。即

【現代漢語翻譯】現代漢語譯本不忘失（不忘記）。有人說，正法（正確的佛法）就是六度行（佈施、持戒、忍辱、精進、禪定、智慧六種修行）。攝（收攝）就是收攝六度。所以說攝受正法（接受和奉行正確的佛法）的人，只要能攝受正法而不忘失，六度修行就能成就。有人說，諸法實相理（一切事物真實不虛的本質和規律）名為正法。證法在心，名為攝受（將正法印證在心中，就叫做攝受）。一旦印證，就恒常如此，名為不忘失。然而正法一詞含義廣泛，無論是理還是行，都是正法，所以下面會一併採用這兩種含義。問：忘失（忘記）是何種迷惑？答：忘失是無明（對事物真相的迷惑）中的獨一癡使（最根本的愚癡）。何以故下，第二段解釋。這裡應該有問答。『何以故』，就是提問。問的意思是：不攝受正法，會有什麼損失？攝受正法，會有什麼利益？為什麼要說不得忘失？忘失正法者下，第二段回答。就文義分為兩部分。首先說明忘失的損害，其次辨明不忘的益處。損害中又分為兩部分，前面分別說明損害，後面總結。就分別說明損失而言，凡有兩點。一者，從初至攝受正法欲，說明忘記正法就會退失聖位。隨所樂入下，第二點說明不得超越凡夫。初又分為兩部分，第一說明失去三乘的意義，第二說明失去二欲。失去三乘的意義是指，乘有三種，即乘性（自性乘）、乘隨（隨行乘）、乘得（證得乘）。忘失正法的人，就是失去乘性。乘性就是實相理。忘失正法，就是忘失大乘。第二說明失去乘得。乘得就是乘果（修行的結果）。乘由實相理成就，既然忘失實相，就忘失大乘。忘大乘則忘諸波羅蜜（忘失大乘，就忘失各種波羅蜜）是指，第三忘失乘隨。乘隨是指因（原因、條件）。因為隨順實相而修習各種度，所以因為各種度而名為乘隨。問：這個解釋出自什麼經典？答：龍樹（Nagarjuna）的《十二門論》說：『大分深義，所謂空也（最根本、最深刻的意義，就是空性）。若通達是義，則通達大乘，具足六波羅蜜，無所障礙。』大分深義，所謂空也，就是指乘性。通達這個意義，就通達大乘。

【English Translation】 English version Do not forget. Some say that the Right Dharma (correct Buddhist teachings) is the practice of the Six Perfections (generosity, discipline, patience, diligence, concentration, and wisdom). 'Grasping' means grasping the Six Perfections. Therefore, it is said that those who embrace the Right Dharma, simply by embracing the Right Dharma and not forgetting it, can achieve the Six Perfections. Some say that the Reality Principle of all Dharmas (the true and unwavering essence and laws of all things) is called the Right Dharma. Verifying the Dharma in one's heart is called 'grasping'. Once verified, it remains constant, which is called 'not forgetting'. However, the term 'Right Dharma' has a broad meaning; whether it is principle or practice, both are the Right Dharma. Therefore, both meanings will be used together in the following text. Question: What kind of delusion is forgetting? Answer: Forgetting is the unique and fundamental ignorance (delusion about the true nature of things) within ignorance (avidya). 'What is the reason below' is the second explanation. There should be a question and answer here. 'What is the reason' is the question. The question means: What are the losses of not embracing the Right Dharma? What are the benefits of embracing the Right Dharma? Why is it said that one must not forget? 'Those who forget the Right Dharma below' is the second answer. The meaning of the text is divided into two parts. First, it explains the harm of forgetting, and second, it clarifies the benefits of not forgetting. The harm is further divided into two parts: the former separately explains the harm, and the latter summarizes it. Regarding the separate explanation of the losses, there are two points. First, from the beginning to the desire to embrace the Right Dharma, it explains that forgetting the Right Dharma will lead to the loss of the state of a sage. 'Entering according to what one enjoys below' is the second point, explaining that one cannot transcend being an ordinary person. The former is further divided into two parts: the first explains the loss of the meaning of the Three Vehicles, and the second explains the loss of the two desires. The loss of the meaning of the Three Vehicles refers to the fact that there are three types of Vehicle: Vehicle-nature (inherent nature of the Vehicle), Vehicle-following (following the Vehicle), and Vehicle-attainment (attaining the Vehicle). Those who forget the Right Dharma lose the Vehicle-nature. The Vehicle-nature is the Reality Principle. Forgetting the Right Dharma is forgetting the Mahayana (Great Vehicle). The second explains the loss of Vehicle-attainment. Vehicle-attainment is the fruit of the Vehicle (the result of practice). The Vehicle is achieved by the Reality Principle. Since one forgets the Reality, one forgets the Mahayana. 'Forgetting the Mahayana is forgetting the Paramitas (perfections)' refers to the third forgetting of Vehicle-following. Vehicle-following refers to the cause (reason, condition). Because one cultivates the various perfections in accordance with Reality, it is called Vehicle-following because of the various perfections. Question: From which scripture does this explanation come? Answer: Nagarjuna's (Longshu) 'Twelve Gate Treatise' says: 'The great and profound meaning is emptiness (sunyata). If one understands this meaning, one understands the Mahayana, possesses the Six Paramitas, and has no obstacles.' The great and profound meaning is emptiness, which refers to the Vehicle-nature. Understanding this meaning is understanding the Mahayana.

是乘得。具足六波羅蜜。即是乘隨也。彼論與此經文義全同。忘波羅蜜者則不欲大乘者。上來明忘正法失於乘三。今明失於兩欲。初辨忘失六度之因。則于佛果大乘無慾樂心也。若菩薩不決定大乘者。決定謂信也。不決定。明於大乘無信。既于大乘無信。則于實相正法之理無慾樂心也。前明於佛果無慾。后明於理無慾。佛果望理。由理果成。故理為本。以果為末。故無本末二欲也。若欲于佛果。則欲于正法。若不欲于佛果。則不欲于正法。故文相接也。若約位論者。忘失大乘。謂忘失佛果。忘失諸一切波羅蜜。則忘失十地。于大乘不欲。則無內凡三十心。于正法不欲。則無外凡十信。此四攝一切位盡。從本以至末也。此四位得成者。初正法實相觀明晦。故有四種階位。故忘失正法。失此四位。后攝受正法中亦明四位。謂廣大無量。得一切佛法。八萬四千。今之四位。即是后四中。則是無量及得一切佛法之二位也。今之大乘。即是后得一切佛法。今之波羅蜜及二欲。此三位並攝入后之無量。后但明二者。無量謂因。得一切佛法謂果。但明因果二義。故今三位屬因。一位屬果。今欲廣忘失之果過。故開為四。后欲明因果之義。故合之為二。至后當顯。隨所樂入下。上辨明忘正法故退聖。此明忘正法故不得越凡。既于實相之

【現代漢語翻譯】現代漢語譯本：是乘的體現。圓滿具足六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），就是乘的隨順。那部論典與這部經的文義完全相同。忘記波羅蜜的人，就是不希求大乘的人。上面說明了忘記正法會失去乘的三種體現，現在說明失去兩種希求。首先辨明忘失六度的原因，就是對於佛果大乘沒有希求和喜樂之心。如果菩薩對於大乘不堅定，這個堅定指的是信心。不堅定，說明對於大乘沒有信心。既然對於大乘沒有信心，那麼對於實相正法的道理就沒有希求和喜樂之心。前面說明對於佛果沒有希求，後面說明對於理沒有希求。佛果相對於理來說，是由理成就果，所以理是根本，果是末端，因此沒有本和末兩種希求。如果希求佛果，那麼就會希求正法；如果不希求佛果，那麼就不會希求正法。所以文句前後相接。如果從修行位次來論，忘記大乘，就是忘記佛果；忘記一切波羅蜜，就是忘記十地；對於大乘沒有希求，就沒有內凡三十心；對於正法沒有希求，就沒有外凡十信。這四者涵蓋了一切位次，從根本到末端。這四個位次能夠成就，是因為最初對正法實相的觀照有明暗，所以有四種階位。因此，忘記正法，就會失去這四個位次。後面攝受正法中也說明了四個位次，就是廣大無量，得到一切佛法，八萬四千。現在的四個位次，就是後面的四種中的無量和得到一切佛法這兩個位次。現在的大乘，就是後面得到一切佛法。現在的波羅蜜和兩種希求，這三個位次都併入後面的無量。後面只說明兩種，無量指的是因，得到一切佛法指的是果，只說明因果兩種含義。所以現在的三個位次屬於因，一個位次屬於果。現在想要廣泛說明忘記的果報過失，所以展開為四個。後面想要說明因果的含義，所以合併爲兩個。到後面會顯現『隨所樂入』以下的內容。上面辨明了忘記正法所以退失聖位，這裡說明忘記正法所以不能超越凡夫。既然對於實相的正...

【English Translation】 English version: It is the attainment of the vehicle. Fully possessing the Six Paramitas (Six perfections: Generosity, Discipline, Patience, Diligence, Concentration, Wisdom) is to accord with the vehicle. That treatise is entirely the same in meaning as this sutra. One who forgets the Paramitas is one who does not desire the Mahayana. The above explains that forgetting the Proper Dharma results in losing the three aspects of the vehicle; now it explains losing the two desires. First, it distinguishes the cause of forgetting the Six Perfections, which is having no desire or joy for the Buddha-fruit Mahayana. If a Bodhisattva is not resolute in the Mahayana—'resolute' meaning faith—'not resolute' indicates having no faith in the Mahayana. Since there is no faith in the Mahayana, there is no desire or joy for the principle of the Proper Dharma of reality. The former explains having no desire for the Buddha-fruit, the latter explains having no desire for the principle. The Buddha-fruit, in relation to the principle, is the fruit accomplished by the principle, so the principle is the root, and the fruit is the end; therefore, there are no two desires for root and end. If one desires the Buddha-fruit, then one desires the Proper Dharma; if one does not desire the Buddha-fruit, then one does not desire the Proper Dharma. Therefore, the sentences are connected. If discussed in terms of stages of practice, forgetting the Mahayana means forgetting the Buddha-fruit; forgetting all the Paramitas means forgetting the Ten Bhumis (Ten grounds); having no desire for the Mahayana means lacking the thirty minds of the inner ordinary person; having no desire for the Proper Dharma means lacking the ten faiths of the outer ordinary person. These four encompass all stages, from root to end. These four stages can be accomplished because the initial contemplation of the Proper Dharma of reality has clarity and obscurity, so there are four kinds of stages. Therefore, forgetting the Proper Dharma results in losing these four stages. Later, in embracing the Proper Dharma, four stages are also explained, which are vast and immeasurable, attaining all Buddha-dharmas, and eighty-four thousand. The present four stages are the two stages of immeasurable and attaining all Buddha-dharmas among the latter four. The present Mahayana is the latter attaining all Buddha-dharmas. The present Paramitas and the two desires—these three stages are all included in the latter immeasurable. Later, only two are explained: immeasurable refers to the cause, attaining all Buddha-dharmas refers to the fruit, only explaining the two meanings of cause and effect. Therefore, the present three stages belong to the cause, and one stage belongs to the fruit. Now, wanting to broadly explain the faults of the consequences of forgetting, it is expanded into four. Later, wanting to explain the meaning of cause and effect, it is combined into two. It will be revealed later in 'Following what one delights in entering' below. The above distinguishes that forgetting the Proper Dharma results in retreating from the holy position; this explains that forgetting the Proper Dharma results in not transcending the ordinary. Since one is in the reality of the Proper...

理無慾樂心。則隨虛妄所樂便入三有。故永不得越凡。有人言。就位釋之。凡有六階。從上向下次第論忘失。忘失正法者則忘大乘。是第一階。謂失佛果。諸佛得果大人所乘。故云大乘。乘依理成。理是正法。故不成彼乘。是以言忘。忘大乘者則忘波羅蜜。是第二階。失十地行。十地所行名波羅蜜。忘正法者。非直失彼佛果大乘。亦失十地波羅蜜行。波羅蜜義后當釋之。忘波羅蜜者則不欲大乘。是第三階。失初地心。初地發心求佛大乘。名欲大乘。忘正法者。非直失波羅蜜行。亦失初地欲大乘心。不決定大乘。則不能得攝正法欲。是第四階。失解行心。不決大乘。猶前文中不欲大乘。欲于大乘。決定趣向。故名決定。解行發心。求初地上攝受正法。名攝正法欲。忘正法者。非直失彼初地之中決定欲心。亦失解行攝正法欲。則不能得隨所樂入者。是第五階。失種性心。前一不能。括通此句。樂入。猶前攝正法欲。前正法欲。于初地上攝受正法。愿樂趣入。故名樂入。種入種性所行。隨彼樂入。名隨樂入。忘正法者。非直失前解行地中攝正法欲。亦失種性隨樂入行也。永不堪任越凡夫。是第六階。失種性前善趣行心。善趣位中修習凈信。能越凡地。忘正法者。非直失前種性隨樂。亦失善趣。故不堪忍越凡夫地。良由諸行皆

【現代漢語翻譯】現代漢語譯本心中沒有對慾望和快樂的執著，就會隨著虛妄的喜好而墮入三有（欲界、色界、無色界）。因此永遠無法超越凡夫的境界。有人說，可以從果位上來解釋。凡夫有六個階段。從上到下依次論述忘失。忘失正法的人就會忘失大乘（諸佛所乘之法）。這是第一階段。指的是失去佛果。諸佛證得佛果，是偉大人士所乘之法，所以稱為大乘。大乘依正理而成，正理就是正法。所以不能成就大乘，因此說是忘失。忘失大乘的人就會忘失波羅蜜（到達彼岸的方法）。這是第二階段。失去十地菩薩的修行。十地菩薩所修行的法門名為波羅蜜。忘失正法的人，不僅會失去佛果大乘，也會失去十地菩薩的波羅蜜行。波羅蜜的含義後面會解釋。忘失波羅蜜的人就不想修習大乘。這是第三階段。失去初地菩薩的發心。初地菩薩發心求證佛果大乘，名為欲大乘。忘失正法的人，不僅會失去波羅蜜行，也會失去初地菩薩的欲大乘心。不能決定修習大乘，就不能得到攝受正法的意願。這是第四階段。失去解行心。不決定修習大乘，就像前面所說的『不想修習大乘』。對於大乘，有決定性的趣向，所以名為決定。通過理解和修行而發心，爲了在初地上攝受正法，名為攝正法欲。忘失正法的人，不僅會失去初地菩薩的決定欲心，也會失去解行攝正法欲。就不能得到隨所喜好而入的境界。這是第五階段。失去種性心。前面一種情況不能概括這一句。樂入，就像前面所說的攝正法欲。前面的正法欲，是爲了在初地上攝受正法，希望快樂地進入，所以名為樂入。種入種性所修行的法門，隨著這種喜好而進入，名為隨樂入。忘失正法的人，不僅會失去前面解行地中的攝正法欲，也會失去種性隨樂入行。永遠不能勝任超越凡夫的境界。這是第六階段。失去種性之前的善趣行心。在善趣的果位中修習清凈的信心，能夠超越凡夫地。忘失正法的人，不僅會失去前面種性的隨樂，也會失去善趣，所以不能忍受超越凡夫地。實在是因為各種修行都……

【English Translation】 English version If the mind is without desire and attachment to pleasure, it will, according to its deluded desires, enter the Three Realms (Desire Realm, Form Realm, Formless Realm). Therefore, it will never be able to transcend the state of an ordinary being. Some say that this can be explained from the perspective of stages. There are six stages of ordinary beings. From top to bottom, they are discussed in terms of forgetting. One who forgets the True Dharma will forget the Mahayana (the vehicle of the Buddhas). This is the first stage. It refers to losing the fruit of Buddhahood. The Buddhas attain the fruit, which is the vehicle of great beings, hence it is called Mahayana. The Mahayana is established based on right reason, and right reason is the True Dharma. Therefore, one cannot accomplish the Mahayana, and it is said to be forgotten. One who forgets the Mahayana will forget the Paramitas (the means of reaching the other shore). This is the second stage. Losing the practice of the Ten Bhumis (Ten Grounds). The practices of the Ten Bhumis are called Paramitas. One who forgets the True Dharma will not only lose the fruit of Buddhahood, the Mahayana, but also lose the Paramita practices of the Ten Bhumis. The meaning of Paramita will be explained later. One who forgets the Paramitas will not desire the Mahayana. This is the third stage. Losing the aspiration of the first Bhumi. The aspiration of the first Bhumi is to seek the Buddhahood Mahayana, which is called 'desiring the Mahayana'. One who forgets the True Dharma will not only lose the Paramita practices, but also lose the aspiration for the Mahayana of the first Bhumi. If one cannot be decisive about the Mahayana, then one cannot obtain the desire to embrace the True Dharma. This is the fourth stage. Losing the mind of understanding and practice. Not being decisive about the Mahayana is like what was said earlier, 'not desiring the Mahayana'. Towards the Mahayana, there is a decisive inclination, hence it is called decisive. Aspiration arising from understanding and practice, in order to embrace the True Dharma on the first Bhumi, is called the desire to embrace the True Dharma. One who forgets the True Dharma will not only lose the decisive desire of the first Bhumi, but also lose the desire to embrace the True Dharma through understanding and practice. Then one cannot attain the state of entering according to one's desires. This is the fifth stage. Losing the mind of lineage. The previous case cannot encompass this sentence. 'Entering with joy' is like the aforementioned desire to embrace the True Dharma. The previous desire for the True Dharma is for embracing the True Dharma on the first Bhumi, hoping to enter with joy, hence it is called 'entering with joy'. The practices of the lineage that are entered into, following this joy, are called 'entering according to one's joy'. One who forgets the True Dharma will not only lose the desire to embrace the True Dharma in the previous ground of understanding and practice, but also lose the practice of entering according to one's joy in the lineage. One will never be capable of transcending the state of an ordinary being. This is the sixth stage. Losing the mind of good destiny practice before the lineage. Cultivating pure faith in the state of good destiny enables one to transcend the ground of ordinary beings. One who forgets the True Dharma will not only lose the previous joy of the lineage, but also lose the good destiny, so one cannot endure transcending the ground of ordinary beings. It is truly because all practices are...

依理成。故忘理者。諸行皆失。此皆應得不得名失也。我見如是下。上來第一別明過失。今第二總結也。又見未來下。上第一明忘失正法之損。今第二明不忘之益。而言未來者。若據勝鬘一人。據今受時為現在。說后時為未來。若就二人。勝鬘為現在。勝鬘已后為未來。攝受正法菩薩者。出未來證理之人也。無量福利者。還翻上失也。此受十大受者。結歸大宗也。菩薩摩訶薩義。如法華疏釋。得實慧故名菩薩。得方便慧名摩訶薩。又得般若故名為菩薩。得大悲故名摩訶薩。又具智慧故名為菩薩。具福德故名摩訶薩。聲聞下根。從教立名。聲者教也。緣覺中根。從義立名。緣者十二因緣名為義。菩薩上根。從果立名。菩提者無學果智也。求此果智。故名菩薩。聲聞一超。但能超凡。故受一名。菩薩二超。故有二名。菩薩者超凡也。摩訶薩者超聖也。所謂有大心大行大愿。故名摩訶薩。法主世尊現為我證下。第三請證除疑。就文為二。初明請證。次辨除疑。所以須請證者。十戒難行。恐勝鬘有言無事。是故請證。佛既現前證我。必能行此十事。即是如說而行。凡有二句。初明佛親現前。簡非隔世。則對面前故名為現。唯佛世尊下第二句正請。明佛內心現知證法。自有對面。未必現知。今對佛面。佛復現知。而諸眾生下。第

二除疑。就文亦二。初明除疑請瑞。第二明大眾疑除歡喜發願。就初又二。前明生疑。次辨除疑請瑞。而諸眾生者。辨所為之人也。善根微薄者。顯須為所以。亦是起疑之因也。或起疑網者。正明生疑。薄善則疑。厚善不疑。所以稱或。以十大受極難度故者。上明起疑之因。今明起疑之緣。即釋生疑也。度謂究竟。恐勝鬘但有十受之初言。未能究竟到度彼岸。是故疑也。故俗書云。靡不有初。鮮克有終。彼或長夜非義饒益下。出生疑之過也。非義饒益。謂失現在善法利也。不得安樂者。疑既在心。或當起謗。則未來受苦。故云不得安樂也。又非義饒益者有苦。不得安樂者無樂也。為安彼故下。第二斷疑請瑞。前請瑞。問。何故偏請華及音聲。答。華令彼見。聲使其聞。問。佛何故不自發言印證。答。不須佛言。空自聲出。如自所誓。則取信為易也。又佛若發言。謂是人情。是故默證。正明感瑞。彼見妙華下。第二睹瑞疑除歡喜發願。初明發愿。世尊悉記下。明佛記其所愿也。爾時勝鬘下。十五章二章已竟。今第三次明三大愿章。可作七門釋之。一來意門。第一嘆如來真實義功德。此善必種至菩提。故佛為授記。如來既記。果在未來。此果非行不克。故第二勝鬘對佛自誓受十大受。明修取果之因。因義雖多。不出止行兩

【現代漢語翻譯】現代漢語譯本二、消除疑惑。從文理上來看也分為兩部分。首先是闡明消除疑惑並請求祥瑞，第二部分是闡明大眾消除疑惑后歡喜併發愿。第一部分又分為兩部分：前面闡明產生疑惑，後面辨析消除疑惑並請求祥瑞。『而諸眾生者』，辨別是爲了哪些人而做的。『善根微薄者』，顯示了必須這樣做的原因，也是產生疑惑的原因。『或起疑網者』，正是闡明產生了疑惑。善根淺薄就會產生疑惑，善根深厚就不會產生疑惑，所以用『或』字。『以十大受極難度故者』，上面闡明了產生疑惑的原因，現在闡明產生疑惑的緣由，也就是解釋產生疑惑的原因。『度』是指究竟。恐怕勝鬘夫人只是說了十大受的開始，不能究竟到達彼岸，因此產生疑惑。所以俗話說：『沒有誰沒有開始，但很少有人能堅持到最後。』『彼或長夜非義饒益下』，說明產生疑惑的過失。『非義饒益』，是指失去現在的善法利益。『不得安樂者』，疑惑既然在心中，或許會產生誹謗，那麼未來就會遭受痛苦，所以說『不得安樂』。另外，『非義饒益者』是有苦，『不得安樂者』是沒有樂。『為安彼故下』，第二部分是斷除疑惑並請求祥瑞。前面是請求祥瑞。問：為什麼偏偏請求花和聲音？答：花是讓他們看見，聲音是讓他們聽見。問：佛為什麼不親自發言印證？答：不需要佛發言，只是空中自然發出聲音，就像自己所發誓愿一樣，這樣就容易取得信任。另外，佛如果發言，會被認為是人情，所以用默證。『正明感瑞。彼見妙華下』，第二部分是看到祥瑞后疑惑消除，歡喜併發愿。首先是闡明發願。『世尊悉記下』，闡明佛為她的願望授記。『爾時勝鬘下』，十五章二章已經結束，現在第三次闡明三大愿章，可以分為七個方面來解釋：一、來意門。第一是讚歎如來真實義的功德，這種善必定會種下直至菩提的種子，所以佛為她授記。如來既然授記，果報就在未來，這種果報不是通過修行不能獲得，所以第二是勝鬘夫人對佛自誓受十大受，闡明了修行取得果報的原因。原因的意義雖然很多，但不超出止和行兩種。

【English Translation】 English version 2. Dispelling Doubts. From the perspective of the text, it is also divided into two parts. The first is to clarify the dispelling of doubts and request auspicious signs, and the second part is to clarify that the masses dispel doubts, rejoice, and make vows. The first part is further divided into two parts: the front clarifies the generation of doubts, and the back analyzes the dispelling of doubts and requests auspicious signs. 『而諸眾生者』 (ér zhū zhòng shēng zhě) [And the beings], distinguishes for whom it is done. 『善根微薄者』 (shàn gēn wēi bó zhě) [Those with meager roots of goodness], shows the reason why it must be done, and is also the cause of generating doubts. 『或起疑網者』 (huò qǐ yí wǎng zhě) [Or those who give rise to nets of doubt], precisely clarifies the generation of doubts. Shallow roots of goodness will generate doubts, and deep roots of goodness will not generate doubts, so the word 『或』 (huò) [or] is used. 『以十大受極難度故者』 (yǐ shí dà shòu jí nán dù gù zhě) [Because the ten great vows are extremely difficult to fulfill], the above clarifies the reason for generating doubts, and now clarifies the cause of generating doubts, which is to explain the reason for generating doubts. 『度』 (dù) [Deliverance] refers to ultimate completion. Fearing that Queen Śrīmālā only spoke of the beginning of the ten great vows and could not ultimately reach the other shore, doubts therefore arise. Therefore, as the saying goes: 『Everyone has a beginning, but few can persevere to the end.』『彼或長夜非義饒益下』 (bǐ huò cháng yè fēi yì ráo yì xià) [They may, for a long night, not benefit from righteousness], explains the fault of generating doubts. 『非義饒益』 (fēi yì ráo yì) [Not benefiting from righteousness], refers to losing the benefits of present good dharmas. 『不得安樂者』 (bù dé ān lè zhě) [Those who do not obtain peace and happiness], since doubts are in the mind, perhaps slander will arise, then future suffering will be endured, so it is said 『do not obtain peace and happiness.』 In addition, 『非義饒益者』 (fēi yì ráo yì zhě) [Those who do not benefit from righteousness] have suffering, and 『不得安樂者』 (bù dé ān lè zhě) [Those who do not obtain peace and happiness] have no joy. 『為安彼故下』 (wèi ān bǐ gù xià) [For the sake of pacifying them], the second part is to cut off doubts and request auspicious signs. The front is requesting auspicious signs. Question: Why specifically request flowers and sound? Answer: Flowers are for them to see, and sound is for them to hear. Question: Why doesn't the Buddha personally speak to confirm? Answer: There is no need for the Buddha to speak, just let the sound naturally come from the sky, just like one's own vows, so it is easy to gain trust. In addition, if the Buddha speaks, it will be considered human sentiment, so silent confirmation is used. 『正明感瑞。彼見妙華下』 (zhèng míng gǎn ruì. bǐ jiàn miào huā xià) [Clearly showing the response to the auspicious signs. They see the wonderful flowers], the second part is that after seeing the auspicious signs, doubts are dispelled, and they rejoice and make vows. First, it clarifies the making of vows. 『世尊悉記下』 (shì zūn xī jì xià) [The World-Honored One predicted], clarifies that the Buddha predicted her vows. 『爾時勝鬘下』 (ěr shí shèng mán xià) [At that time, Śrīmālā], Chapter Fifteen and Chapter Two have ended, and now the third time clarifies the Three Great Vow Chapter, which can be explained in seven aspects: 1. The Purpose Gate. The first is to praise the merits of the Tathāgata's true meaning. This goodness will surely plant the seeds until Bodhi, so the Buddha predicts for her. Since the Tathāgata has predicted, the fruition is in the future, and this fruition cannot be obtained without practice, so the second is Queen Śrīmālā's self-vow to the Buddha to receive the Ten Great Vows, clarifying the reason for cultivating to obtain fruition. Although there are many meanings of the cause, it does not go beyond the two types of cessation and action.

善。受十大受。即是止善。今發大愿。此明行善。問。三種戒中。初止一切惡。可是止善。第二修一切善。第三度一切生。云何亦是止善。答。第二戒止不修一切善之惡。第三戒止不度一切眾生惡。故三戒並用止善為體。問。上亦有作義。云何判為止善耶。答。雖有作義。而意為止不作之失。故止門所攝。又求于佛果不出行愿。就行愿門相對者。上十大受名為行門。今三大愿即是愿門。又十受事難。誓期遐遠。要須以大愿故扶持。故次十受而明三愿。又若作分外內義。上來明內分之行。今明分外之行。以明自誓受戒。是分內行。愿者求分外之事。未得者愿得之。問。上云我從今日乃至菩提。豈非分外勝進行耶。答。凡受三種戒。一切人皆得。此三戒在心。而發願要求。未得之事令得。故愿是分外勝進解也。若文鉤鎖相生者。上第十受。明攝受正法終不忘失。是故今發願。愿得正法智。乃至守護正法也。又前云令法種增長。上十受及以三愿。即是法種增長之事。第二釋名門者。名一切愿攝大愿章。好體應云三大愿攝一切愿也。于出世道悕求名愿。亦是期心名愿。故地論云。愿者發心期大菩提故也。此愿義廣。故稱為大。此三大愿。總收一切諸愿。故言攝大愿也。又此三愿能得大果。能大利益。又是大人所發。故名為大。

【現代漢語翻譯】現代漢語譯本善哉。受持十種大受，即是止息諸惡。如今發起廣大誓願，這表明力行善事。問：在三種戒律中，首先是止息一切惡行，這可以理解為『止善』。第二是修習一切善行，第三是普度一切眾生，為何後兩者也屬於『止善』呢？答：第二種戒律是止息不修習一切善行的惡行，第三種戒律是止息不普度一切眾生的惡行。因此，這三種戒律都以止息惡行為根本。問：上述戒律中也有『作』（行動）的含義，為何判定為『止善』呢？答：雖然有『作』的含義，但其意在於止息不作為的過失，因此屬於『止』的範疇。而且，追求佛果離不開行愿。就『行』與『愿』相對而言，上述的十大受持可稱為『行門』，如今的三大愿即是『愿門』。此外，十種受持之事困難重重，誓願期限遙遠，需要以宏大的誓願來扶持。因此，在十受之後闡明三大愿。再者，如果從『分內』和『分外』的角度來看，上述闡明的是『分內』之行，現在闡明的是『分外』之行。因為發誓受戒是『分內』之行，而『愿』是祈求『分外』之事，對於尚未得到的，發願希望得到。問：前面說『我從今日乃至菩提』，難道不是『分外』殊勝的精進行為嗎？答：凡是受持三種戒律，一切人都可以做到。這三種戒律存在於心中，併發愿祈求，使未得到的事情得以實現。因此，『愿』是『分外』殊勝的精進之解。如果從經文鉤鎖相連的角度來看，上述第十受持，闡明攝受正法終不忘失，因此現在發願，愿得正法智慧，乃至守護正法。此外，前面說『令法種增長』，上述的十受以及三大愿，就是法種增長之事。第二，從解釋名稱的角度來看，名稱是『一切愿攝大愿章』，更好的說法應該是『三大愿攝一切愿』。對於出世之道的希求稱為『愿』，也是期許心願稱為『愿』。所以《地論》說，『愿』是發心期許大菩提的緣故。此『愿』的意義廣大，所以稱為『大』。這三大愿，總攝一切諸愿，所以說『攝大愿』。此外，這三大愿能夠獲得大的果報，能夠帶來大的利益，而且是大人所發，所以稱為『大』（愿）。

【English Translation】 English version Excellent. Receiving and upholding the Ten Great Receptions is to cease evil. Now, making great vows, this clarifies the practice of good. Question: Among the three kinds of precepts, the first is to cease all evil, which can be understood as 'ceasing good'. The second is to cultivate all good, and the third is to liberate all beings. How are the latter two also 'ceasing good'? Answer: The second precept ceases the evil of not cultivating all good, and the third precept ceases the evil of not liberating all beings. Therefore, all three precepts use ceasing evil as their essence. Question: The above also has the meaning of 'action' (karma), why is it judged as 'ceasing good'? Answer: Although it has the meaning of 'action', its intention is to cease the fault of inaction, therefore it belongs to the category of 'cessation'. Moreover, the pursuit of Buddhahood cannot be separated from practice and vows. In relation to 'practice' and 'vows', the above Ten Great Receptions can be called the 'gate of practice', and the current Three Great Vows are the 'gate of vows'. Furthermore, the ten receptions are difficult, and the vowed term is far away, requiring the support of great vows. Therefore, the Three Great Vows are explained after the Ten Receptions. Moreover, if viewed from the perspective of 'internal' and 'external', the above clarifies the 'internal' practice, and now clarifies the 'external' practice. Because vowing to receive precepts is an 'internal' practice, while 'vows' are seeking 'external' matters, wishing to obtain what has not yet been obtained. Question: The previous statement 'I, from this day until Bodhi' is it not a 'external' superior diligent practice? Answer: All those who receive the three kinds of precepts can do so. These three precepts exist in the mind, and vows are made to seek, so that things that have not been obtained can be realized. Therefore, 'vow' is the explanation of 'external' superior diligence. If viewed from the perspective of the sutra's interconnectedness, the above tenth reception clarifies that receiving and upholding the Dharma will never be forgotten, therefore now vows are made, wishing to obtain the wisdom of the Dharma, and even to protect the Dharma. Furthermore, the previous statement 'to make the seeds of Dharma grow', the above ten receptions and the three great vows are the matters of growing the seeds of Dharma. Secondly, from the perspective of explaining the name, the name is 'Chapter on All Vows Embracing Great Vows', a better way of saying it should be 'Three Great Vows Embracing All Vows'. The aspiration for the path of transcendence is called 'vow', and the expectation of wishes is also called 'vow'. Therefore, the Dilun (Shidi Jing Lun, Treatise on the Ten Stages Sutra) says, 'Vow' is the reason for aspiring to great Bodhi. The meaning of this 'vow' is vast, therefore it is called 'great'. These three great vows encompass all vows, therefore it is said 'embracing great vows'. Furthermore, these three great vows can obtain great rewards, can bring great benefits, and are made by great people, therefore they are called 'great' (vows).

問。愿之與誓有何同異。答。亦同亦異。同者。如智之與慧。眼之與目。異者。以即事而行為誓。如十受等。要期未得為愿。第三體相門者。正以菩提心為愿體。如法華云。一切智愿猶在不失。以愿得一切智。故名一切智愿是菩提心。又地論云。愿善決定者。初地中說發菩提心。即是本分中愿。應知也。第四相攝門者。初一愿自行。成上攝律儀戒。第二外化愿。成上攝眾生戒。第三護法愿。成上攝善法戒也。第五與十愿同異門者。第一愿。是十愿中第二愿攝。第二愿。是十愿中增長眾生心行愿攝。第三愿。非實愿境界攝。須檢十地十愿文也。第六自他門者。若論願意。唯他非自。故此經云。以此實愿安慰無量眾生。若以境別心。初一后一是自利愿。第二是利他愿。又前二顯正愿。后一摧邪愿也。第七論位門者。有人言。初二愿境通於上下。第三愿境始從初地乃至金剛。若論願心是地前也。就文有二。第一勝鬘發三大愿。二如來述贊。前發三愿。即是大愿。后佛述贊。明此三愿廣攝多愿。即是大愿攝一切義。初中勝鬘復于佛前發三愿者。經家總舉也。言爾時者。發願時也。勝鬘者。舉發愿人也。所言復者。前已辨行。今更明愿。所以言復也。于佛前者。發願處也。發三愿者。正舉願心也。泛解發義有其四種。一前未生心

【現代漢語翻譯】現代漢語譯本問：愿（pranidhana，希求）與誓（samvara，誓言）有何相同和不同之處？答：既有相同之處，也有不同之處。相同之處，就像智（jnana，智慧）與慧（prajna，般若），眼（netra，眼睛）與目（caksu，視覺）。不同之處在於，就事而行是誓，比如十受等。要期未得是愿。第三體相門，正是以菩提心為愿體。如《法華經》所說：『一切智愿猶在不失。』因為愿得一切智，所以名為一切智愿，這就是菩提心。又《地論》說：『愿善決定者，初地中說發菩提心。』這就是本分中的愿，應當知曉。第四相攝門，第一愿自行，成就上攝律儀戒（adhisila-samvara-sila）。第二外化愿，成就上攝眾生戒（adhisila-sattva-samvara-sila）。第三護法愿，成就上攝善法戒（adhisila-kusala-dharma-samvara-sila）。第五與十愿同異門，第一愿，是十愿中第二愿所攝。第二愿，是十愿中增長眾生心行愿所攝。第三愿，並非實愿境界所攝，需要查閱《十地十愿文》。第六自他門，如果論愿的意義，唯有他利而非自利。所以此經說：『以此實愿安慰無量眾生。』如果以境來區分心，前一個和后一個是自利愿，第二個是利他愿。又前兩個是顯正愿，后一個是摧邪愿。第七論位門，有人說，前兩個愿的境界通於上下。第三個愿的境界始於初地乃至金剛。如果論願心，則是在地前。就文義而言，有二：第一是勝鬘（Srimati，人名）發三大愿，第二是如來（Tathagata，佛陀的稱號）述贊。前面是發三大愿，即是大愿。後面佛陀述贊，說明這三大愿廣泛攝取眾多愿，即是大愿攝一切義。初中，勝鬘復于佛前發三愿，是經家的總括。『爾時』，是指發願時。『勝鬘』，是舉出發願人。所說『復』，是前面已經辨明行，現在更明愿，所以說『復』。『于佛前』，是發願的處所。『發三愿』，是正舉願心。泛泛地解釋『發』的意義，有四種：一是前未生心。

【English Translation】 English version Question: What are the similarities and differences between 'pranidhana' (vow, aspiration) and 'samvara' (pledge, oath)? Answer: They are both similar and different. The similarities are like 'jnana' (wisdom) and 'prajna' (insight), 'netra' (eye) and 'caksu' (vision). The difference is that acting according to the matter at hand is a 'samvara,' such as the ten precepts. Aspiring for something not yet attained is a 'pranidhana.' The third aspect, the 'body and characteristics' aspect, takes the Bodhicitta (mind of enlightenment) as the essence of the vow. As the Lotus Sutra says, 'The aspiration for all-knowing wisdom remains and is not lost.' Because one aspires to attain all-knowing wisdom, it is called the aspiration for all-knowing wisdom, which is the Bodhicitta. Furthermore, the Treatise on the Stages [of Yoga Practice] says, 'The one whose aspiration for goodness is determined, in the first bhumi (stage) it is said to generate the Bodhicitta.' This is the vow within one's inherent nature, it should be understood. The fourth aspect, the 'mutually inclusive' aspect, the first vow, self-practice, accomplishes the superior 'adhisila-samvara-sila' (higher morality vow). The second vow, external transformation, accomplishes the superior 'adhisila-sattva-samvara-sila' (higher morality vow of benefiting beings). The third vow, protecting the Dharma, accomplishes the superior 'adhisila-kusala-dharma-samvara-sila' (higher morality vow of accumulating good dharmas). The fifth aspect, the 'similarities and differences with the ten vows' aspect, the first vow is included within the second of the ten vows. The second vow is included within the vow of increasing the minds and practices of sentient beings among the ten vows. The third vow is not included within the realm of actual vows; one must examine the text of the 'Ten Bhumis and Ten Vows.' The sixth aspect, the 'self and other' aspect, if one discusses the meaning of the vow, it is solely for the benefit of others and not for oneself. Therefore, this sutra says, 'With this true vow, comfort immeasurable sentient beings.' If one distinguishes the mind by the object, the first and last are vows for self-benefit, and the second is a vow for the benefit of others. Furthermore, the first two are vows that reveal the correct [path], and the last is a vow that destroys the incorrect [path]. The seventh aspect, the 'stage' aspect, some say that the realm of the first two vows extends to both higher and lower [stages]. The realm of the third vow begins from the first bhumi and extends to the vajra (diamond stage). If one discusses the mind of the vow, it is before the bhumis. Regarding the text, there are two aspects: first, Srimati makes three great vows, and second, the Tathagata praises them. The former is making three great vows, which are the great vows. The latter is the Tathagata's praise, explaining that these three great vows broadly encompass many vows, which is that the great vows encompass all meanings. In the first part, Srimati again makes three vows before the Buddha, which is the sutra compiler's summary. 'At that time' refers to the time of making the vows. 'Srimati' is mentioning the person making the vows. The word 'again' means that the practice has already been explained, and now the vow is further clarified, so it is said 'again.' 'Before the Buddha' is the place where the vows are made. 'Making three vows' is precisely mentioning the mind of the vow. Generally explaining the meaning of 'making,' there are four types: first, the mind that has not yet arisen before.

。今忽起意。是故言發。二前已生心。今彰在口。所以言發。三先有願心。今起行意。是以言發也。四先修行心。今始得證。是以言發。今此發者。就初言耳。勝鬘現在初起要期。名發三愿。作是言下。寄言顯心。別明三愿。即是第二彰口名發。以此實愿安慰下。此明願心所為。菩薩所以興愿者。為欲安慰眾生故也。眾生既處生死。無歸無救。常有恐怖。今以大愿攝受安慰。問。前受戒初通明不起犯戒之心。故則為一受。今總明安慰。何故不總為一類。答。亦得相類。但今安慰明發願意。未正明發愿。即指下三愿以為安慰。不別為一愿也。問。受既有十。愿何故但三。答。互相類。止亦得三。即上三止。息惡。修善。度人。愿亦得十。如願止一切惡。乃至不忘失正法。但受別明一一止惡。故數滿為十。愿是總相說羅。故但為三也。此愿必有行來應之。故名為實愿也。又真實心起愿。故名實愿。又此愿實能利物。故名為實。又以此愿實能得果。故名為實。以此善根。於一切生得正法智。正明愿體也。指前嘆佛歸依受戒。用前實愿安慰眾生善根。得正法智慧。故言以此善根也。三愿者。初名求正法智愿。第二名說智愿。第三名護法愿。言於一切生者。下謂未來一切受生身也。上明乃至菩提。今云生處。互舉也。佛無生處。

【現代漢語翻譯】現代漢語譯本：現在忽然產生這個想法，所以才說出來。第二，之前心中已經有了想法，現在通過口說表達出來，所以才說出來。第三，先有願望，現在開始行動，因此才說出來。第四，先有修行之心，現在才得到證悟，因此才說出來。現在所說的『發』，是指最初的言語。勝鬘（Śrīmālā，人名）現在最初發起重要的約定，稱為發三愿。在說這些話的時候，通過言語來表達心意，分別說明三個願望，這就是第二種通過口說來表達，稱為『發』。用這些真實的願望來安慰眾生。這裡說明願心的作用。菩薩發起願望的原因，是爲了安慰眾生。眾生處在生死輪迴中，沒有依靠，沒有救助，常常感到恐懼。現在用大愿來攝受和安慰他們。問：前面受戒時，已經總的說明不起犯戒之心，所以算作一個受。現在總的說明安慰，為什麼不總的算作一類？答：也可以算作一類。但現在安慰是說明發起願望，還沒有正式說明發願，就是指下面的三個願望作為安慰，不單獨算作一個愿。問：受有十種，愿為什麼只有三種？答：可以互相類比。止也可以有三種，就是上面的三止：止息惡行、修習善行、度化他人。愿也可以有十種，比如願止息一切惡行，乃至不忘失正法。但是受是分別說明一一止惡，所以數量滿了十種。愿是總相來說明，所以只有三種。這些願望必定有行動來相應，所以稱為實愿。又因為真實的心發起願望，所以稱為實愿。又因為這些願望確實能夠利益眾生，所以稱為實愿。又因為用這些願望確實能夠得到果報，所以稱為實愿。用這些善根，在一切生命中獲得正法智慧。這是正面說明愿的本體。指前面讚歎佛、歸依、受戒，用前面的真實願望安慰眾生，用善根獲得正法智慧，所以說『用這些善根』。三個願望是：第一個名為求正法智愿，第二個名為說智愿，第三個名為護法愿。『在一切生命中』，是指未來一切受生的身體。上面說『乃至菩提』，現在說『生處』，是互相舉例。佛沒有生處。

【English Translation】 English version: Now, this thought suddenly arises, therefore I speak it. Second, the thought has already arisen in the mind, now it is manifested through the mouth, therefore I speak it. Third, first there is a vow, now the intention to act arises, therefore I speak it. Fourth, first there is the mind of practice, now enlightenment is attained, therefore I speak it. Now, this 'utterance' refers to the initial speech. Śrīmālā (name of a person) now initially initiates an important agreement, called the making of three vows. In uttering these words, the intention is expressed through speech, separately explaining the three vows, which is the second manifestation through the mouth, called 'utterance'. Use these true vows to comfort sentient beings. This explains the function of the vow-mind. The reason why Bodhisattvas make vows is to comfort sentient beings. Sentient beings are in the cycle of birth and death, without refuge, without salvation, and are constantly in fear. Now, they are embraced and comforted with great vows. Question: Earlier, when receiving precepts, it was generally stated that there is no intention to violate the precepts, so it is counted as one reception. Now, it is generally stated that there is comfort, why not count it as one category? Answer: It can also be counted as one category. But now, comfort explains the intention to make vows, and it has not yet formally explained the making of vows, which refers to the three vows below as comfort, and is not counted as a separate vow. Question: Since there are ten precepts, why are there only three vows? Answer: They can be compared to each other. Cessation can also be three, which are the three cessations above: ceasing evil, cultivating good, and liberating others. Vows can also be ten, such as the vow to cease all evil, and not to forget the true Dharma. However, the precepts separately explain each cessation of evil, so the number is full at ten. The vows are a general statement, so there are only three. These vows must have actions to correspond to them, so they are called true vows. Also, because the vows arise from a true mind, they are called true vows. Also, because these vows can truly benefit beings, they are called true vows. Also, because these vows can truly attain results, they are called true vows. With these roots of goodness, one obtains the wisdom of the true Dharma in all lives. This is a direct explanation of the essence of the vow. Referring to the previous praise of the Buddha, refuge, and receiving of precepts, using the previous true vows to comfort sentient beings, and using the roots of goodness to obtain the wisdom of the true Dharma, therefore it is said 'with these roots of goodness'. The three vows are: the first is called the vow to seek the wisdom of the true Dharma, the second is called the vow to speak wisdom, and the third is called the vow to protect the Dharma. 'In all lives' refers to all future bodies that are born. Above it says 'even to Bodhi', now it says 'place of birth', which are examples of each other. The Buddha has no place of birth.

今約菩薩云生處也。正法智者。下有人言即六度智也。所言正者。此中論境不出有無。智不出權實。五度是緣有之心。波若是緣無之心。如有解有。如無解無。于正法道理中生。故言正法智也。有人言。正法智者。謂證真如慧此單取空智。隔凡成聖。導遠眾行。以空理為正法愿智此。又釋。以同歸之解為正法智。三乘為方便。以一乘為正法。解一乘為正法智。又釋。取解常住法為正法智。后二是成論師釋也。今明正法者。不可說其權實及以境智。如華嚴云。正法性遠離。一切言語道。一切趣非趣。悉皆寂滅相。當知內外並實。緣觀俱寂。不知何以目之。故強嘆爲正法智也。我得正法智已下第二名說智愿。得如實悟。還為眾生如實說也。前是智慧心。后是大悲心。又前是智慧心。今是功德心。又前是自覺。后是覺他。又前是如說行。后是如行說也又佛敕弟子常行二事。一聖默然。二聖說法。前是聖默愿。后是聖說法愿。問。此正法智。起自何位。為物說耶。答。菩薩從初發心自學此智。得在初地。究竟在佛。為眾生說亦復如是。今初發心。即學此智。得在初地。究竟在佛地也。我于攝受下。第三大愿。有人言。然此非是用身命財佈施。名之為舍。證實離相。得凈法身。舍離無常身命財等。故名為舍。與涅槃經中。破壞一

【現代漢語翻譯】現代漢語譯本現在討論菩薩的出生之處。'正法智者'，下面有人說是指六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）的智慧。所說的'正'，這裡討論的境界不出'有'和'無'。智慧不出'權'和'實'。前五度是緣于'有'的心，般若（prajna，智慧）是緣于'無'的心。如果理解為'有'，就如'有'那樣去理解；如果理解為'無'，就如'無'那樣去理解。在正法的道理中產生，所以說是'正法智'。有人說，'正法智者'，是指證悟真如（tathata，事物的真實本性）的智慧，這裡單獨取'空智'（sunyata-jnana，對空性的智慧）。它隔開凡夫，成就聖人，引導深遠的修行，以空性的道理作為正法。愿以此智慧。又解釋說，以同歸於一的理解作為正法智。三乘（srayana，聲聞乘、緣覺乘、菩薩乘）是方便，以一乘（ekayana，唯一的成佛之道）作為正法，理解一乘為正法智。又解釋說，理解常住不變的法為正法智。後面兩種是成論師的解釋。現在說明正法，不可說它是'權'是'實'，以及它的境界和智慧。如《華嚴經》（Avatamsaka Sutra）所說：'正法性遠離，一切言語道，一切趣非趣，悉皆寂滅相。'應當知道內外都是真實的，緣起和觀照都是寂靜的。不知道用什麼來稱呼它，所以勉強讚歎為'正法智'。 '我得正法智已下'是第二大愿，說智愿。得到如實的領悟，再為眾生如實地宣說。前面是智慧心，後面是大悲心。又前面是智慧心，現在是功德心。又前面是自覺，後面是覺他。又前面是如說修行，後面是如修行說。佛陀（Buddha）告誡弟子常常實行兩件事：一是聖者的沉默，二是聖者的說法。前面是聖者的沉默愿，後面是聖者的說法愿。問：這正法智，從哪個位階開始，為眾生宣說呢？答：菩薩（Bodhisattva）從最初發心就開始學習這種智慧，在初地（prthivi，菩薩十地之第一地，歡喜地）得到，最終在佛地（Buddha-bhumi，佛的境界）究竟。為眾生宣說也是這樣。現在最初發心，就學習這種智慧，在初地得到，最終在佛地究竟。 '我于攝受下'是第三大愿。有人說，這並非是用身命財產佈施，稱之為舍。而是證實遠離相，得到清凈法身（dharma-kaya，佛的法性之身），舍離無常的身命財產等，所以稱為舍。與《涅槃經》（Nirvana Sutra）中，破壞一

【English Translation】 English version Now discussing the place where Bodhisattvas are born. 'The wise in the Correct Dharma (Saddharma)' is interpreted by some as referring to the wisdom of the Six Perfections (paramitas: generosity, discipline, patience, diligence, concentration, and wisdom). The term 'Correct' here means that the realm discussed does not go beyond 'existence' and 'non-existence'. Wisdom does not go beyond 'provisional' and 'real'. The first five perfections are minds that are related to 'existence', while prajna (wisdom) is a mind that is related to 'non-existence'. If understood as 'existence', understand it as 'existence'; if understood as 'non-existence', understand it as 'non-existence'. It arises within the principles of the Correct Dharma, hence it is called 'Wisdom of the Correct Dharma'. Some say that 'the wise in the Correct Dharma' refers to the wisdom of realizing Suchness (tathata, the true nature of things), here taking only 'emptiness-wisdom' (sunyata-jnana, wisdom of emptiness). It separates ordinary beings and accomplishes sages, guiding profound practices, and taking the principle of emptiness as the Correct Dharma. Vowing with this wisdom. It is also explained that understanding that all paths lead to the same destination is the Wisdom of the Correct Dharma. The Three Vehicles (srayana: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are expedient means, while the One Vehicle (ekayana, the only path to Buddhahood) is the Correct Dharma, and understanding the One Vehicle is the Wisdom of the Correct Dharma. It is also explained that understanding the permanent and unchanging Dharma is the Wisdom of the Correct Dharma. The latter two are explanations by the Tattvasiddhi School masters. Now explaining the Correct Dharma, it cannot be said to be 'provisional' or 'real', nor its realm and wisdom. As the Avatamsaka Sutra says: 'The nature of the Correct Dharma is far from, all paths of language, all realms of existence and non-existence, are all in the state of stillness.' It should be known that both internal and external are real, and both dependent origination and contemplation are still. Not knowing what to call it, so it is reluctantly praised as 'Wisdom of the Correct Dharma'. 'I have obtained the Wisdom of the Correct Dharma' is the second great vow, the vow of speaking wisdom. Having obtained true and real understanding, I will then speak truthfully for all beings. The former is the mind of wisdom, the latter is the mind of great compassion. Also, the former is the mind of wisdom, and now it is the mind of merit. Also, the former is self-awakening, and the latter is awakening others. Also, the former is practicing as spoken, and the latter is speaking as practiced. The Buddha (Buddha) admonishes disciples to always practice two things: one is the silence of the sage, and the other is the teaching of the sage. The former is the vow of the sage's silence, and the latter is the vow of the sage's teaching. Question: From what stage does this Wisdom of the Correct Dharma begin, to speak for sentient beings? Answer: The Bodhisattva (Bodhisattva) begins to learn this wisdom from the initial aspiration, obtains it in the first ground (prthivi, the first of the ten bhumis of a Bodhisattva, the Joyful Ground), and ultimately attains it in the Buddha-ground (Buddha-bhumi, the state of Buddhahood). It is the same for speaking for sentient beings. Now, with the initial aspiration, one learns this wisdom, obtains it in the first ground, and ultimately attains it in the Buddha-ground. 'I, in gathering and receiving' is the third great vow. Some say that this is not called giving by giving one's life, body, and wealth. Rather, it is confirming the separation from appearances, obtaining the pure Dharma-body (dharma-kaya, the body of the Dharma nature of the Buddha), and relinquishing impermanent life, body, and wealth, etc., so it is called giving. It is similar to the Nirvana Sutra, destroying one

切諸結煩惱及諸魔性。然後要于大般涅槃放捨身命同也。護持正法者。上明捨身命財。求所離欲。舍無常身命財。此明求所得。非謂降伏惡人。興通聖教。名為護法。蓋乃證法在已不失。名為護法矣。今謂經文及古舊意不同。此經正明捨身命財。弘通大法。謂護法愿也。或有眾生須捨命得正法智。或舍二或舍三。而得正法智。問。初是自行愿。次是化他愿。今第三是何愿耶。答。通自行化他也。以護持正法得金剛身。欲自得金剛身。亦須護法。令他得金剛身。亦須護法。故通自他也。又護法正成化他之行。以天魔外道學三乘及有所得人。欲壞正法。正法不宣。眾生便不得聞而生智慧。故須摧邪顯正。眾生使聞生法智也。所以護法屬化他行。問。三愿是四無礙中備幾無礙。答。前一愿是法義二無礙。以識正法名為正法義。故名正法智。第二是后二無礙。無厭心是樂說無礙。為眾生說是辭無礙。第二有四。一法。二譬。如是菩薩下。第三合譬。此三大愿者。第四如來嘆印。所以嘆印者。一合理。二稱物機。三可聖意。又上受十大受。空中有于瑞證。以釋物疑。今乃無瑞證。正為大聖印述。即知其愿不虛。令人信受。又欲使一切眾生。同此勝鬘發此三愿。故須嘆述也。又勝鬘雖發三愿而不明大義。佛述中舉聖。即是釋其大義

也。

勝鬘寶窟捲上(之末) 大正藏第 37 冊 No. 1744 勝鬘寶窟

勝鬘寶窟卷中(之本)

慧日道場沙門釋吉藏撰

爾時勝鬘下。第四明攝受正法章。作三門釋之。一來意門。若明說法次第者。上來三章明起說方便。今此一章正明說法。江南彬師正為此釋。中寺安師還傳此解具如前釋。若就化他門釋者。上來三章明勝鬘自興行愿。即言即行。謂自己所作利益。從此以去十章經。正明為他說法。若作因果門次第者。上來三章。並是地前菩薩所興行愿。名世間行。即是因門。今明攝受正法。證悟于理。謂出世間行。名為果門。若對二章生起者。上二章經名為略說。從此以去稱為廣說。言略說者。第十受云。攝受正法令不忌失。第三愿云。于攝受正法捨身命財而守護之。此之二章。雖唱攝受正法之言。由未解釋。故名為略。從此已去。廣明攝受正法行相。故名為廣。鉤鎖接次相生者。上明三愿攝一切愿。今明攝於三愿。同入一攝受正法愿。第二攝受位門。江南凡有三說。一彬師云。起自外凡。攝行萬善。教化眾生。出生五乘善根。便是攝受正法。莊嚴趣師正傳此義。二宗師云。登地已上。真得萬行。攝出生五乘。以為其位。傳此說者。其人甚多。三曇達師釋云。起八地之初。

【現代漢語翻譯】也。

現代漢語譯本：《勝鬘寶窟》捲上（末尾）《大正藏》第37冊 No. 1744 《勝鬘寶窟》

《勝鬘寶窟》卷中（開頭）

慧日道場沙門釋吉藏撰

爾時勝鬘下。第四，闡明攝受正法章。分為三個方面來解釋：一、來意門。如果闡明說法次第，那麼前面三章闡明發起說法的方便。現在這一章正是闡明說法。江南的彬師正是這樣解釋的。中寺的安師也傳承了這個解釋，具體內容如前所述。如果從化他的角度來解釋，那麼前面三章闡明勝鬘自己發起行愿，即言即行，指的是自己所作的利益。從這裡開始的十章經，正是闡明為他人說法。如果從因果門的次第來解釋，那麼前面三章，都是地前菩薩所發起的行愿，名為世間行，也就是因門。現在闡明攝受正法，證悟真理，指的是出世間行，名為果門。如果對照前兩章的生起，那麼前面兩章經名為略說。從這裡開始稱為廣說。所說的略說，指的是第十受中說，『攝受正法，令不遺失』。第三愿中說，『對於攝受正法，捨棄身命財產而守護它』。這兩章，雖然提到了攝受正法，但由於沒有解釋，所以稱為略。從這裡開始，廣泛地闡明攝受正法的行相，所以稱為廣。鉤鎖相連，依次相生，指的是前面闡明三愿包含一切愿，現在闡明攝於三愿，一同進入一個攝受正法愿。第二，攝受位門。江南一帶大致有三種說法。一是彬師說，從外凡開始，攝取修行萬善，教化眾生，出生五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）善根，便是攝受正法。莊嚴趣師正是傳承了這個意義。二是宗師說，登上菩薩地以上，真正得到萬行，攝取出生五乘，作為它的位次。傳承這種說法的人很多。三是曇達師解釋說，從八地（不動地）的開始。

【English Translation】也。

English version: Shōman-kyō Guketsu (The End of Volume 1) Taisho Tripitaka Volume 37 No. 1744 Shōman-kyō Guketsu

Shōman-kyō Guketsu (The Beginning of Volume 2)

Composed by Śramaṇa Śākya-kīrti (Shì Jízàng) of the Wisdom Sun (Huìrì) Monastery

』Erh Shi Sheng Man Hsia』. Fourth, explaining the chapter on embracing and upholding the True Dharma (Skt: Saddharma-parigraha). It is explained in three aspects: First, the 『Purpose of the Chapter』 (Ch: Lai Yi Men). If explaining the order of teaching the Dharma, then the previous three chapters explain the means of initiating the teaching. This chapter now directly explains the teaching of the Dharma. Master Bin of Jiangnan explains it in this way. Master An of Zhongsi also inherited this explanation, the details of which are as previously stated. If explaining from the perspective of converting others, then the previous three chapters explain how Queen Śrīmālā (Skt: Śrīmālādevī) herself initiated vows and practices, that is, speech and action, referring to the benefits she herself has created. From this point onwards, the ten chapters of the sutra directly explain teaching the Dharma to others. If explaining from the order of cause and effect, then the previous three chapters are all the vows and practices initiated by Bodhisattvas before reaching the Bhumi (stage), called worldly practices, which is the cause. Now, explaining embracing and upholding the True Dharma, realizing the truth, refers to supramundane practices, called the effect. If comparing the arising of the previous two chapters, then the previous two chapters of the sutra are called a brief explanation. From this point onwards, it is called a detailed explanation. The so-called brief explanation refers to what is said in the tenth vow, 『Embracing and upholding the True Dharma, ensuring it is not lost』. The third vow says, 『For embracing and upholding the True Dharma, sacrificing life and wealth to protect it』. These two chapters, although mentioning embracing and upholding the True Dharma, are called brief because they are not explained. From this point onwards, the aspects of embracing and upholding the True Dharma are extensively explained, so it is called detailed. The hook-like connection, arising in sequence, refers to the previous explanation that the three vows encompass all vows, and now it explains that embracing the three vows together enters into one vow of embracing and upholding the True Dharma. Second, the 『Stage of Embracing』 (Ch: She Shou Wei Men). There are roughly three views in the Jiangnan area. First, Master Bin says that starting from the stage of 『Outer Ordinary Person』 (Ch: Wai Fan), embracing and cultivating myriad virtues, teaching and transforming sentient beings, giving rise to the roots of goodness of the Five Vehicles (Human-Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle, Buddha Vehicle), is embracing and upholding the True Dharma. Master Zhuangyan Qu precisely inherited this meaning. Second, Master Zong says that upon reaching the Bodhisattva Bhumis (stages) and above, truly obtaining myriad practices, embracing and giving rise to the Five Vehicles, is considered its stage. Many people inherit this view. Third, Master Tanda explains that it starts from the beginning of the Eighth Bhumi (Immovable Ground).

一心具萬行教化眾生。中興寺鐘表師。及安師。莊嚴旻師。盛傳此解。今所明者。初心即行攝受正法。故涅槃云。發心畢竟二不別。大品云。菩薩從初發心即行無所得。故知起自初發心即行無所得故知起自初心。但成在初地。故前文云。若忘失正法。不得越凡夫地。故知不忘正法便能越凡。即初地也。仁王云。初地一心具八萬波羅蜜。故知成在初地。任運現前。則居八地也。究竟圓滿。在於佛地。故下文云。攝受正法。舍三得三。即是佛地。第三釋名門。依下章文。此名為說不思議攝受正法。實相之理為正法。舊云。顯證在心。名為攝受。今謂錄法在心為攝。如法領證為受。大宗猶是悟解于理。與理相應名攝。攝受之德。妙出心言。名不思議。即是心行處滅。言語道斷也。勝鬘于無名相中。為眾生故。以假名相寄言標顯。故名為說。問。前來何不名說。至此方明說耶。答。前來亦得名說。謂為眾生說佛功德。說十大受。乃至說三大愿。但上嘆佛功德。不名為說。十受就佛受戒。亦非是說。三愿是勝鬘發願。亦不得稱說。今欲為眾談上地之法。是故稱說。就說法中有十章經。大開為二。前二章經。說于乘行。后八章經。說于乘境。然行由境成。應前境而後行。但為攝上願行之因。明攝受一乘之果。是故前行后境。就境行

【現代漢語翻譯】現代漢語譯本：一心具足萬行以教化眾生，中興寺的鐘表師，以及安師、莊嚴旻師，都盛傳這種理解。現在我所闡明的是，最初的發心即是行，攝受正法。所以《涅槃經》說：『發心與畢竟，二者沒有差別。』《大品般若經》說：『菩薩從最初發心就開始行無所得。』由此可知，起于最初的發心即是行無所得。因此可知，成就於初地（菩薩十地之第一地，歡喜地）。所以前面的經文說：『如果忘失正法，就不能超越凡夫地。』由此可知，不忘失正法便能超越凡夫，即是初地。《仁王經》說：『初地的一心中具足八萬波羅蜜。』由此可知，成就於初地，任運現前，就居於八地（不動地）。究竟圓滿，在於佛地。所以下文說：『攝受正法，舍三得三』，即是佛地。第三是釋名門。依據下章經文，此經名為『說不思議攝受正法』。實相之理為正法。舊說認為，『顯現證悟在心，名為攝受。』現在我認為，記錄法在心中為『攝』，如法領悟證得為『受』。大宗的觀點仍然是悟解于理，與理相應名為『攝』。攝受的功德，妙不可言，超出心識和言語的範圍，名為『不思議』，即是心行處滅，言語道斷。勝鬘（Śrīmālā）在無名相中，爲了眾生的緣故，以假名相寄託言語來標明顯示，所以名為『說』。問：為什麼前面不稱為『說』，到這裡才稱為『說』呢？答：前面也可以稱為『說』，即為眾生說佛的功德，說十大受，乃至說三大愿。但前面是讚歎佛的功德，不稱為『說』。十受是就佛受戒而言，也不是『說』。三大愿是勝鬘（Śrīmālā）發願，也不得稱為『說』。現在想要為大眾談論上地之法，所以稱為『說』。就說法中有十章經，大體上分為二部分。前二章經，說的是乘行。后八章經，說的是乘境。然而行由境而成，應該先說境而後說行。但爲了攝取上願行的因，闡明攝受一乘的果，所以先說行后說境。就境行而言。

【English Translation】 English version: With one mind, embodying myriad practices to teach and transform sentient beings. The clock master of Zhongxing Temple, as well as Master An and Master Zhuangyan Min, widely propagate this understanding. What I am now clarifying is that the initial aspiration is itself practice, embracing and receiving the True Dharma. Therefore, the Nirvana Sutra says: 'The initial aspiration and the ultimate attainment are not different.' The Mahaprajnaparamita Sutra says: 'Bodhisattvas, from the very first arising of their aspiration, practice without any attainment.' Thus, it is known that arising from the initial aspiration is practicing without attainment. Therefore, it is known that it is accomplished in the first bhumi (Bhumis are the ten stages on the Bodhisattva path to enlightenment). Hence, the previous text says: 'If one forgets the True Dharma, one cannot transcend the state of an ordinary being.' Thus, it is known that not forgetting the True Dharma enables one to transcend the ordinary, which is the first bhumi. The Renwang Sutra says: 'In the first bhumi, the one mind possesses eighty thousand paramitas (perfections).' Thus, it is known that it is accomplished in the first bhumi, and when it spontaneously manifests, one dwells in the eighth bhumi (immovable ground). Ultimate perfection lies in the Buddha bhumi. Therefore, the following text says: 'Embracing and receiving the True Dharma, relinquishing three and attaining three,' which is the Buddha bhumi. Thirdly, the section on explaining the name. According to the text in the following chapter, this is named 'Speaking of the Inconceivable Embracing and Receiving of the True Dharma.' The principle of true reality is the True Dharma. The old interpretation considered, 'Manifesting realization in the mind is called embracing and receiving.' Now, I believe that recording the Dharma in the mind is 'embracing,' and realizing and attaining it according to the Dharma is 'receiving.' The main view is still understanding the principle, and being in accordance with the principle is called 'embracing.' The virtue of embracing and receiving is wonderfully beyond the reach of mind and words, called 'inconceivable,' which is the cessation of mental activity and the cutting off of the path of language. Śrīmālā (Victorious Garland) in the absence of names and forms, for the sake of sentient beings, uses provisional names and forms to entrust words to mark and reveal, therefore it is called 'speaking'. Question: Why was it not called 'speaking' before, and only now is it called 'speaking'? Answer: It could also be called 'speaking' before, that is, speaking of the Buddha's merits for sentient beings, speaking of the ten great vows, and even speaking of the three great vows. But the previous was praising the Buddha's merits, not called 'speaking.' The ten vows are in terms of the Buddha taking precepts, also not 'speaking.' The three vows are Śrīmālā's (Victorious Garland) vows, also not to be called 'speaking.' Now, wanting to discuss the Dharma of the higher bhumis (grounds) for the assembly, therefore it is called 'speaking.' In the Dharma teaching, there are ten chapters, broadly divided into two parts. The first two chapters speak of the practice of the vehicle. The last eight chapters speak of the realm of the vehicle. However, practice is accomplished by the realm, so the realm should be spoken of before the practice. But in order to gather the causes of the vows and practices of the higher, to clarify the result of embracing and receiving the One Vehicle, therefore the practice is spoken of before the realm. Regarding the realm and practice.

各開為二。行中二者。攝受明廣大出生。一乘辨無二收入。佛法雖曠。此二網羅。無義不盡。后當具說。就攝受一章。大開為二。一者略說。二者廣說。前略后廣。解義法然。又略說明收入義。謂攝一切諸愿。悉入一愿。廣說辨出生義。明攝受正法出生八萬法藏恒沙法門。又初明攝受正法體。正體外更無有法。次明攝受正法用。更無有出正法用。又前明攝受正法愿。后明攝受正法行。欲顯攝受正法總攝一切願行也。前三章明初行后愿。以歸戒為本。方以大愿扶持。今印述他行。成前三愿。故前明愿攝。后明行攝也。就此二章各開為四。初章四者。第一請說。第二許說。第三正說。第四如來贊述。爾時者。標欲請時也。勝鬘者。說法之人也。白佛言者。咨啟上聖也。我今當復承佛威神者。夫弟子說法。大聖在座。要假佛威神。方乃得說。不蒙教輒爾而言。即是慢相。故言當承佛力說也。又解。前三愿是勝鬘自力能辨。不假佛威。今欲說上地深法。非己分力所能。要假如來神力加被。然後得說也。問。佛既有力何不自說。勝鬘無力承于佛力而欲說耶。答。凡有二義。一者勝鬘當今教主。機屬在其人。不屬在佛。故無力而說。有力不說。二者眾生若聞佛自說者。則謂法是甚深。唯佛能說。則唯佛能知。非我所解。則便自絕。

【現代漢語翻譯】現代漢語譯本各分為二。『行』中的二者，包含著『明』（智慧）和『廣大出生』（無量法門）。『一乘』（唯一解脫之道）辨明沒有第二種收入（即所有法門都歸於一乘）。佛法雖然廣闊，但這兩種方法可以概括一切，沒有遺漏。後面會詳細說明。就『攝受』（接納、包含）這一章來說，可以分為兩部分：一是簡略的說明，二是詳細的說明。前面簡略，後面詳細，這是理解義理的自然規律。簡略的說明包含『收入』的意義，指的是將一切願望都歸於一個願望。詳細的說明辨明『出生』的意義，闡明接納正法能出生八萬法藏和如恒河沙數般的法門。首先闡明接納正法的本體，正體之外沒有其他法。其次闡明接納正法的功用，沒有超出正法之外的功用。前面闡明接納正法的願望，後面闡明接納正法的行為，想要顯示接納正法總括一切願望和行為。前三章闡明先修行后發願，以持戒為根本，然後用大愿來扶持。現在印證並敘述他人的修行，成就前面的三個願望，所以前面闡明願望的包含，後面闡明行為的包含。就這兩章，每一章又分為四個部分。第一章的四個部分是：第一，請求宣說；第二，允許宣說；第三，正式宣說；第四，如來的贊述。『爾時』（那時）表示想要請求的時候。『勝鬘』（Shrimala，人名）是說法的人。『白佛言』（對佛說）是向上聖請教。『我今當復承佛威神』（我現在應當再次依靠佛的威神之力）指的是，弟子說法，大聖在座，需要藉助佛的威神之力，才能說法。如果不蒙受教導就擅自說話，就是一種傲慢的表現，所以說要依靠佛的力量來說法。另一種解釋是，前面的三個願望是勝鬘自己能夠完成的，不需要藉助佛的威神。現在想要說的是上地甚深之法，不是自己能力所能及的，需要如來的神力加持，然後才能說。問：佛既然有力量，為什麼不自己說？勝鬘沒有力量，卻要依靠佛的力量來說呢？答：一般有兩種解釋。一是勝鬘是現在的教主，根機屬於她，不屬於佛，所以沒有力量卻要說，有力量卻不說。二是眾生如果聽到佛自己說，就會認為法是甚深的，只有佛才能說，只有佛才能理解，不是我所能理解的，這樣就會自我斷絕。

【English Translation】 English version These are divided into two. The two aspects within 'practice' encompass 'clarity' (wisdom) and 'vast arising' (immeasurable Dharma doors). The 'One Vehicle' (the single path to liberation) clarifies that there is no second 'intake' (meaning all Dharma doors converge into the One Vehicle). Although the Buddha's teachings are vast, these two methods encompass everything, leaving nothing out. This will be explained in detail later. Regarding the chapter on 'Embracing' (acceptance, inclusion), it can be divided into two parts: first, a brief explanation; second, a detailed explanation. The former is brief, the latter is detailed, which is the natural order of understanding meaning. The brief explanation includes the meaning of 'intake,' referring to the convergence of all vows into one vow. The detailed explanation clarifies the meaning of 'arising,' elucidating that embracing the True Dharma can give rise to eighty-four thousand Dharma treasures and Dharma doors as numerous as the sands of the Ganges. First, it clarifies the essence of embracing the True Dharma; there is no Dharma outside of this essence. Second, it clarifies the function of embracing the True Dharma; there is no function that goes beyond the True Dharma. The former clarifies the vows of embracing the True Dharma, and the latter clarifies the actions of embracing the True Dharma, intending to show that embracing the True Dharma encompasses all vows and actions. The first three chapters clarify the practice first, then the vows, taking the precepts as the foundation, and then supporting them with great vows. Now, it confirms and narrates the practice of others, fulfilling the previous three vows, so the former clarifies the inclusion of vows, and the latter clarifies the inclusion of actions. Regarding these two chapters, each chapter is divided into four parts. The four parts of the first chapter are: first, requesting to speak; second, granting permission to speak; third, formally speaking; fourth, the Tathagata's praise. 'At that time' indicates the time when one wants to request. 'Shrimala' (name of a person) is the person who speaks the Dharma. 'Said to the Buddha' is asking for instruction from the Supreme Sage. 'I shall now rely on the Buddha's majestic power again' refers to the fact that when a disciple speaks the Dharma, with the Great Sage present, they need to rely on the Buddha's majestic power to speak. If one speaks without receiving instruction, it is a sign of arrogance, so it is said that one must rely on the Buddha's power to speak. Another explanation is that the previous three vows are something that Shrimala can accomplish on her own, without relying on the Buddha's majestic power. Now, what she wants to speak about is the profound Dharma of the higher grounds, which is beyond her own ability, and she needs the Buddha's divine power to bless her before she can speak. Question: Since the Buddha has power, why doesn't he speak himself? Shrimala has no power, but wants to rely on the Buddha's power to speak? Answer: Generally, there are two explanations. First, Shrimala is the current teacher, and the capacity belongs to her, not to the Buddha, so she has no power but wants to speak, and the one with power does not speak. Second, if sentient beings hear the Buddha speaking himself, they will think that the Dharma is very profound, only the Buddha can speak it, only the Buddha can understand it, and it is not something I can understand, so they will cut themselves off.

以今勝鬘承佛神力能說。則我亦同然。故須勝鬘說也。此與地經金剛藏說增菩薩力。其義大同。又勝鬘欲令聽眾生信故言承佛神力。既承佛神力。則解如佛解。說如佛說。時眾聞勝鬘說。即便信受也。前說三愿。今更說攝受。故名為復。復說在後。故名為當。外使物畏。目之為威。內難測度。稱之曰神。下稟上力。名之為承。調伏大愿真實無異者。請說所說事也。證實相理。煩惱清凈。故名調伏。要期曠濟。故云大愿。離於虛忘。稱為真實。稱理不乖。說與佛同。故言無異。又一切諸行同入一愿。故名無異。如下章明從一生多。今辨攝多入一。故名無異。佛告勝鬘下。第二如來許說。說既合理。任其斟酌。故言恣聽汝說。勝鬘白下。第三正說。就文有三。一稱歎大愿。第二齣愿體。第三結嘆大愿。初明稱歎大愿者。即是攝用歸體。亦是勸物令修一正觀。所謂攝受正法者。第二齣體也。前明恒沙諸愿入於三愿。今收三愿入一大愿也。故外書云。詩雖三百。一言弊之。謂心不邪。淺法尚爾。況方等焉。問。此與前一切愿入三愿何異。答。前明攝一切愿以歸三愿。今攝三愿以歸一愿。謂攝受正法。又上明諸愿入三愿。謂以略攝廣。今諸愿入一愿入一愿者。謂以總攝別。故攝受正法。深而且廣。深則言忘慮絕。廣則無德不苞。

【現代漢語翻譯】現代漢語譯本：勝鬘夫人現在仰仗佛的神力才能宣說（佛法），那麼我也同樣如此。所以需要勝鬘夫人來說明啊。這和《地經》（《十地經》）中金剛藏菩薩宣說增長菩薩的力量，意義非常相似。而且，勝鬘夫人想要讓聽眾相信，所以說自己是仰仗佛的神力。既然仰仗佛的神力，那麼理解就如同佛的理解，宣說就如同佛的宣說。當時聽眾聽了勝鬘夫人的說法，就立刻信受了。前面說了三個大愿，現在又說攝受（正法），所以叫做『復』。『復說』是在後面，所以叫做『當』。外在使人畏懼，稱之為『威』。內在難以測度，稱之為『神』。下位稟承上位的力量，稱之為『承』。調伏（煩惱）的大愿真實不虛，（勝鬘夫人）請求宣說所要宣說的事情。證實相之理，煩惱得以清凈，所以叫做『調伏』。要期普度眾生，所以叫做『大愿』。遠離虛妄，稱之為『真實』。符合真理而不相悖，宣說與佛相同，所以說『無異』。而且，一切諸行都一同歸入一個大愿，所以叫做『無異』。如下一章將闡明從一生多，現在辨析攝多歸一，所以叫做『無異』。『佛告勝鬘下』，第二部分是如來允許（勝鬘夫人）宣說。宣說既然合乎道理，就任憑她斟酌，所以說『恣聽汝說』。『勝鬘白下』，第三部分是正式宣說。從文義上有三個方面：一是稱歎大愿，二是闡述大愿的本體，三是總結讚歎大愿。首先闡明稱歎大愿，就是攝用歸體，也是勸導人們修習一正觀，也就是所謂的攝受正法。第二部分是闡述本體。前面闡明恒河沙數般的諸愿歸於三個大愿，現在收攝三個大愿歸於一個大愿。所以外書說，『詩三百，一言以蔽之』，說的是心不邪。淺顯的法尚且如此，何況是方等經典呢？問：這和前面說的一切愿歸於三個大愿有什麼不同？答：前面闡明攝一切愿以歸於三個大愿，現在闡明攝三個大愿以歸於一個大愿，也就是攝受正法。而且，上面闡明諸愿歸於三個大愿，說的是以簡略概括廣博；現在諸愿歸於一個大愿，說的是以總括概括個別。所以攝受正法，既深且廣。深則言語思慮都無法到達，廣則沒有哪種功德不包含在其中。

【English Translation】 English version: Now, Lady Śrīmālā (Śrīmālā: Name of a queen and a female disciple of the Buddha) is able to speak because she relies on the Buddha's divine power, and so am I. Therefore, it is necessary for Lady Śrīmālā to explain. This is very similar in meaning to the Bodhisattva Vajragarbha (Vajragarbha: A bodhisattva who represents indestructible wisdom) speaking about increasing the power of Bodhisattvas in the Ten Bhumi Sutra (Ten Bhumi Sutra: A Mahayana Buddhist scripture describing the ten stages of a bodhisattva's path). Moreover, Lady Śrīmālā wants to make the audience believe, so she says that she relies on the Buddha's divine power. Since she relies on the Buddha's divine power, her understanding is like the Buddha's understanding, and her speech is like the Buddha's speech. At that time, the audience immediately believed and accepted Lady Śrīmālā's words. Previously, three great vows were mentioned, and now the acceptance (of the Dharma) is mentioned again, so it is called 'repetition'. 'Repeating the explanation' is later, so it is called 'future'. What causes fear externally is called 'majesty'. What is difficult to measure internally is called 'divine'. The lower position receiving the power of the higher position is called 'reliance'. The great vow of taming (afflictions) is true and without difference, (Lady Śrīmālā) requests to speak about what is to be spoken. Confirming the principle of true reality, afflictions are purified, so it is called 'taming'. The commitment to universally save sentient beings is called 'great vow'. Being away from falsehood is called 'truth'. Conforming to the principle without contradiction, speaking the same as the Buddha, so it is said to be 'without difference'. Moreover, all practices enter into one vow together, so it is called 'without difference'. The next chapter will clarify generating many from one, and now analyze gathering many into one, so it is called 'without difference'. 'The Buddha told Śrīmālā below', the second part is the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) allowing (Lady Śrīmālā) to speak. Since the speech is reasonable, she is allowed to use her discretion, so it is said 'Listen to you speak as you please'. 'Śrīmālā said below', the third part is the formal explanation. There are three aspects in terms of textual meaning: first, praising the great vow; second, explaining the essence of the great vow; and third, concluding and praising the great vow. First, clarifying the praise of the great vow is to gather the function back to the essence, and also to persuade people to cultivate one correct view, which is the so-called acceptance of the Dharma. The second part is to explain the essence. Previously, it was clarified that the vows like the sands of the Ganges River enter into the three great vows, and now the three great vows are gathered into one great vow. Therefore, external books say, 'The three hundred poems can be covered by one sentence', which means that the mind is not evil. Even shallow Dharma is like this, let alone the Vaipulya Sutras (Vaipulya Sutras: A category of Mahayana Buddhist scriptures). Question: What is the difference between this and the previous statement that all vows enter into the three great vows? Answer: The previous statement clarified gathering all vows to return to the three great vows, and now it clarifies gathering the three great vows to return to one great vow, which is accepting the Dharma. Moreover, the above clarifies that the vows enter into the three great vows, which means summarizing the broad with the concise; now the vows enter into one great vow, which means summarizing the individual with the general. Therefore, accepting the Dharma is both deep and broad. Deep means that words and thoughts cannot reach it, and broad means that no merit is not included in it.

是故但明此一愿也。馥師云。即是第十受及第三大愿。但上離之為二。今合之為一。有人言。七地已前。隨事立愿。隨起行。今入八地。一心現前。具得前愿。為愿波羅蜜。是為一切入一大愿。謂攝受正法。真為大愿。今明位義。如上所判也。問。出世無量行德。以何義偏言愿耶。答。出世實有無量眾行。今據一門說以為愿。如地經中彰其地體。說名為愿。雖復說愿。余皆在中。故地論云。是中即攝智斷證修。及余助法。又復諸行趣順菩提。通名為愿。又得正法者。是三世佛也。今一切菩薩意願。悟解正法。猶如諸佛。以是因緣。攝受正法。攝一切願行。又攝受正法。有行有愿。今此章明攝受之愿。后章辨攝受之行。文正爾也。攝受正法真為大愿下。第三結嘆也。若悟解正法。證理不虛。故云真為大愿也。如地論云。愿善決定者。真實智攝故。問。何故舉恒河沙。答。于諸河中。恒河中沙最多。故取為喻。又於四河中最大故。又余河名字喜轉。此河名字世世不轉。又世俗謂為吉河。入中洗者罪垢清凈。又此河近佛生處。佛弟子眼見故舉為喻。又此河廣四十里。像馬入中皆沒。佛嘆下。第四如來贊述。就文為二。一總嘆。二別嘆。總嘆中言善哉者。良由勝鬘所說。一合理。二稱機。故重言善哉也。依外國有三善哉。此間

嫌多。所以存二。又一善善實慧。一善善方便慧。善是好之別稱。哉是助語之辭。智慧方便下。第二別嘆。又上是嘆辭。今是所嘆事。就文為二。第一嘆其能說之功。第二嘆所說正法功德無邊。就初文又二。第一嘆其所說會理稱機。第二嘆其所說同三世佛。引己為證。初文又二。第一嘆教主。第二嘆聽眾。初又二。第一嘆其說功。第二釋嘆。智慧者。實智也。方便者。權智也。此二智經論中辨異有四。一約境分異。所謂照真諦名實智。照俗諦名方便智。二約行分異。照二諦名實智。隨機宜利益他者名方便智。三體名實智。用名方便智。四約修辨異。修未成就名方便。修成滿足名實智。甚深微妙者。實智證理。名為甚深。方便巧說。稱為微妙。又二智並有甚深微妙二義。微曰玄微。微中之精為妙。汝以長夜下。第二釋嘆。何由有此二智慧證能說良由過去行因來久。故能爾也。生死淵曠名長。無解自照稱夜又生死難脫。故稱長夜。而汝能于長夜之中。修于萬行。故言殖諸善本。來世眾生下。前嘆教主。此嘆聽眾。說既深而非淺識所解。故云久種善根乃能解汝所說。如中論引四百觀論云。真法及說者。聽者難得故。如是則生死。非有邊無邊。攝受正法名為真法。勝鬘為說者。久種善根眾生則是聽眾。得此三事。生死有邊。不

【現代漢語翻譯】現代漢語譯本嫌多（xián duō，嫌多的意思）。所以存二（cún èr，儲存兩種）。又一善善實慧（shàn shàn shí huì，非常好的真實智慧）。一善善方便慧（shàn shàn fāng biàn huì，非常好的方便智慧）。善是好之別稱。哉是助語之辭。智慧方便下。第二別嘆。又上是嘆辭。今是所嘆事。就文為二。第一嘆其能說之功。第二嘆所說正法功德無邊。就初文又二。第一嘆其所說會理稱機。第二嘆其所說同三世佛。引己為證。初文又二。第一嘆教主。第二嘆聽眾。初又二。第一嘆其說功。第二釋嘆。智慧者。實智也。方便者。權智也。此二智經論中辨異有四。一約境分異。所謂照真諦名實智。照俗諦名方便智。二約行分異。照二諦名實智。隨機宜利益他者名方便智。三體名實智。用名方便智。四約修辨異。修未成就名方便。修成滿足名實智。甚深微妙者。實智證理。名為甚深。方便巧說。稱為微妙。又二智並有甚深微妙二義。微曰玄微。微中之精為妙。汝以長夜下。第二釋嘆。何由有此二智慧證能說良由過去行因來久。故能爾也。生死淵曠名長。無解自照稱夜又生死難脫。故稱長夜。而汝能于長夜之中。修于萬行。故言殖諸善本。來世眾生下。前嘆教主。此嘆聽眾。說既深而非淺識所解。故云久種善根乃能解汝所說。如中論引四百觀論云。'真法及說者。聽者難得故。如是則生死。非有邊無邊'。攝受正法名為真法。勝鬘（Shèng mán，人名）為說者。久種善根眾生則是聽眾。得此三事。生死有邊。不

【English Translation】 English version 'Xian duo' (嫌多, meaning 'too much'). Therefore, store two ('cun er' 存二, meaning 'store two types'). Furthermore, one is 'shan shan shi hui' (善善實慧, very good true wisdom). One is 'shan shan fang bian hui' (善善方便慧, very good expedient wisdom). 'Shan' is another term for 'good'. 'Zai' is an auxiliary word. Below, regarding wisdom and expedience, this is the second separate praise. 'You shang' is an exclamation. 'Jin' is the matter being praised. In terms of the text, there are two parts. First, praise the merit of being able to speak. Second, praise the boundless merit and virtue of the correct Dharma being spoken. Regarding the first part, there are also two aspects. First, praise that what is spoken accords with principle and suits the occasion. Second, praise that what is spoken is the same as the Buddhas of the three times. Using oneself as proof. In the first part, there are also two aspects. First, praise the teaching master. Second, praise the audience. In the first part, there are also two aspects. First, praise the merit of their speaking. Second, explain the praise. 'Wisdom' refers to true wisdom. 'Expedience' refers to skillful wisdom. The differences between these two types of wisdom are distinguished in sutras and treatises in four ways. First, differentiated by object: that which illuminates true reality is called true wisdom; that which illuminates conventional reality is called expedient wisdom. Second, differentiated by practice: illuminating both realities is called true wisdom; benefiting others according to their needs is called expedient wisdom. Third, in essence, it is true wisdom; in function, it is expedient wisdom. Fourth, differentiated by cultivation: cultivation that is not yet accomplished is called expedience; cultivation that is fully accomplished is called true wisdom. 'Profound and subtle' means that true wisdom realizes principle, and is therefore called profound. Skillful speech of expedience is called subtle. Furthermore, both types of wisdom possess both profound and subtle meanings. 'Subtle' means mysterious and subtle; the essence within the subtle is called wonderful. 'You, in the long night...' Below, the second explanation of the praise. How can you have these two wisdoms to realize and speak? It is because the causes of past actions have been long in coming, hence you are able to do so. The abyss of birth and death is called long. Being without understanding and self-illuminating is called night. Furthermore, birth and death are difficult to escape, hence it is called the long night. And you are able to cultivate myriad practices within the long night, hence it is said that you have planted roots of goodness. 'Future sentient beings...' Above, praise the teaching master. Here, praise the audience. Since what is spoken is profound and not understood by shallow knowledge, it is said that only those who have long planted roots of goodness can understand what you speak. As the 'Madhyamaka-karika' quotes the 'Catuhsataka': 'True Dharma, the speaker, and the listener are difficult to obtain. Thus, birth and death are neither finite nor infinite.' Receiving and upholding the correct Dharma is called true Dharma. 'Sheng Man' (勝鬘, name of a person) is the speaker. Sentient beings who have long planted roots of goodness are the audience. Obtaining these three things, birth and death are finite, not...

得此三。生死無邊。又舉其解者尚難。顯成勝鬘說是勝說也。汝之所說下。第二明說同諸佛。引己為證。欲使物生信。故有此章來也。初明同三世佛。我今得是無上菩提下。引己為證。所以具須明通別二佛。恐物謂釋迦化偏。故須通引諸佛為證。如是我說下。上來第一嘆能說合理稱機。此第二嘆所說正法功德無邊。就文為二。初正嘆。何以故下。釋嘆。我說攝受正法。稱歎攝受正法功德也。如來智慧辨才亦無邊際。以攝受正法功德無邊。如來證此正法。故內智外辨亦無邊也。又上明所說無邊。今明能說無邊。疑者云。理既甚深。說應不盡。故舉無邊之智。說無邊之法也。又如來以無邊德說無邊法。故能說所說相稱。是此不足稱歎。勝鬘能以有邊之德。說無邊之法。方為希有。又如來有無邊辨慧。說此攝受正法。不得其邊。何以故下。第二釋上如來辨慧無邊及功德無邊也。明攝受正法。體具恒沙功德。故攝受正法無邊及如來辨慧無邊。有大利益者。智慧也。又有大功德。出生萬行。有大利益。出生五乘。勝鬘白佛下。所以有此章來者。若就略廣明義。上來略明攝受正法。從此已下。第二廣明攝受正法。問。何以知前略后廣。答。前直明菩薩所有恒沙諸愿。皆入一大愿中。所謂攝受正法。故知是略。從此已去。曠舉法譬而

【現代漢語翻譯】現代漢語譯本獲得這三點。生死輪迴沒有邊際。進一步說，理解這些都很難。顯現成就的Śrīmālādevī (勝鬘夫人)所說是殊勝的言說。『汝之所說下』，第二部分說明所說與諸佛相同，引用自身作為證明，想要使眾生生起信心，所以有這一章的到來。首先說明與三世諸佛相同。『我今得是無上菩提下』，引用自身作為證明，所以必須詳細說明通佛和別佛，恐怕眾生認為Śākyamuni (釋迦牟尼)的教化是片面的，所以必須普遍引用諸佛作為證明。『如是我說下』，上面第一部分讚歎能說之人合理且契合根機，這第二部分讚歎所說正法的功德無邊。就文義分為兩部分，首先是正面讚歎。『何以故下』，解釋讚歎。我說攝受正法，稱揚讚歎攝受正法的功德。如來的智慧和辯才也沒有邊際，因為攝受正法的功德無邊，如來證悟了這正法，所以內在的智慧和外在的辯才也沒有邊際。另外，上面說明所說之法無邊，現在說明能說之人無邊。有人疑惑說，道理既然非常深奧，言說應該不能窮盡，所以舉出無邊的智慧，來說明無邊的法。另外，如來以無邊的功德來說無邊的法，所以能說之人與所說之法相稱，這沒有什麼值得稱歎的。Śrīmālādevī (勝鬘夫人)能夠以有限的功德，來說無邊的法，才算是稀有。另外，如來有無邊的辯才和智慧，來說此攝受正法，也無法窮盡其邊際。『何以故下』，第二部分解釋上面所說的如來的辯才智慧無邊以及功德無邊。說明攝受正法，本體具有恒河沙數般的功德，所以攝受正法無邊，以及如來的辯才智慧無邊。有大利益，指的是智慧。又有大功德，出生萬行。有大利益，出生五乘。『勝鬘白佛下』，所以有這一章的到來，如果就簡略和廣博來闡明意義，上面是簡略地說明攝受正法，從這裡以下，第二部分是廣博地說明攝受正法。問：憑什麼知道前面是簡略的，後面是廣博的？答：前面直接說明菩薩所有的恒河沙數般的諸愿，都進入一個大愿中，所謂的攝受正法，所以知道是簡略的。從這裡開始，廣泛地舉出法和譬喻來闡明。

【English Translation】 English version Having obtained these three. The cycle of birth and death is without limit. Furthermore, understanding these is still difficult. Śrīmālādevī (Victorious Garland, meaning: the name of a female disciple), who has manifested accomplishment, speaks what is supremely spoken. '汝之所說下 (Your saying below)', the second part explains that what is said is the same as all Buddhas, citing oneself as proof, wanting to cause beings to generate faith, so this chapter has come. First, it explains being the same as the Buddhas of the three times. '我今得是無上菩提下 (I have now attained unsurpassed Bodhi below)', citing oneself as proof, so it is necessary to explain in detail the common and distinct Buddhas, fearing that beings will think that Śākyamuni's (釋迦牟尼) teachings are one-sided, so it is necessary to universally cite all Buddhas as proof. '如是我說下 (Thus I speak below)', the first part above praises the speaker as reasonable and suited to the capacity, this second part praises the merit of the spoken Dharma as boundless. In terms of the text, it is divided into two parts, first is direct praise. '何以故下 (Why is it so below)', explains the praise. I speak of embracing the True Dharma, praising the merits of embracing the True Dharma. The Tathāgata's (如來) wisdom and eloquence are also without limit, because the merit of embracing the True Dharma is boundless, the Tathāgata (如來) has realized this True Dharma, so the inner wisdom and outer eloquence are also without limit. Furthermore, the above explains that what is spoken is boundless, now it explains that the speaker is boundless. Someone doubts and says, since the principle is very profound, the speech should not be exhaustive, so it cites boundless wisdom to explain the boundless Dharma. Furthermore, the Tathāgata (如來) uses boundless merit to speak boundless Dharma, so the speaker and the spoken Dharma are commensurate, there is nothing worthy of praise. Śrīmālādevī (Victorious Garland) is able to use limited merit to speak boundless Dharma, which is rare. Furthermore, the Tathāgata (如來) has boundless eloquence and wisdom to speak this embracing True Dharma, and cannot exhaust its boundaries. '何以故下 (Why is it so below)', the second part explains the above-mentioned Tathāgata's (如來) boundless eloquence and wisdom and boundless merit. It explains that embracing the True Dharma, the essence possesses merits like the sands of the Ganges, so embracing the True Dharma is boundless, and the Tathāgata's (如來) eloquence and wisdom are boundless. Having great benefit refers to wisdom. Also having great merit, giving rise to myriad practices. Having great benefit, giving rise to the five vehicles. '勝鬘白佛下 (Śrīmālādevī said to the Buddha below)', so this chapter has come, if explaining the meaning in terms of brevity and extensiveness, the above is a brief explanation of embracing the True Dharma, from here onwards, the second part is an extensive explanation of embracing the True Dharma. Question: How do you know that the former is brief and the latter is extensive? Answer: The former directly explains that all the vows of the Bodhisattva (菩薩) like the sands of the Ganges enter into one great vow, the so-called embracing the True Dharma, so it is known to be brief. From here onwards, it extensively cites Dharma and metaphors to explain.

解釋之。故知是廣。二者。上明收入。今辨出生。問。何以知上明收入。今辨出生。答。上明恒沙諸愿皆入大愿中。故知是收入。今具舉大云大地能生諸法。故是出生。收入者。攝用歸體。所謂攝一切願行同入實相正法。言忘慮絕。如法華云。究竟涅槃。常寂滅相。終歸於空。出生者。從體起用。從一正法。出生一切五乘因果。三者。上就愿門明攝受正法。今就行門明攝受正法。故前文云。所有恒沙諸愿皆入一大愿中。故知是愿。今明攝受正法是行。是故文云。由攝受正法。出生一切因果。文具三條之義。就文亦四。第一勝鬘請說。第二許說。第三正說。第四稱歎。今是初文。我當承佛神力者。攝受正法。位窮佛地。唯佛能說。今承佛神力。方能演說。承佛力者。請如來三業加。即加其三業也。更復演說者。前已略說。今復廣說。故稱更復。前說收入。今說出生。又前已說愿。今次說行。故更復演說也。攝受正法廣大之義者。前明略大。今辨廣大。前明體大。今明用大。前明愿大。今明行大。如是三條。有深所以。故稱為義。佛言便說下。第二如來許說。林公云。此訓為錯。應言辨說。今謂辨說于言不便。依經便說是也。勝鬘白佛下。第三正說。就文為二。第一正明攝受正法。第二從世尊我見攝受正法有如是力下。仰

【現代漢語翻譯】現代漢語譯本解釋這段經文。因此可知『是廣』的含義。第二點，前面說明的是『收入』，現在辨析的是『出生』。問：憑什麼知道前面說明的是『收入』，現在辨析的是『出生』？答：前面說明恒河沙數般的愿都歸入一個大愿中，因此可知是『收入』。現在具體列舉大云、大地能夠產生各種法，因此是『出生』。『收入』是指攝取作用歸於本體，也就是將一切願行都攝入實相正法，達到言語止息、思慮斷絕的境界，如同《法華經》所說：『究竟涅槃，常寂滅相』，最終歸於空。『出生』是指從本體起作用，從一個正法中，出生一切五乘因果。第三點，前面就愿門說明攝受正法，現在就行門說明攝受正法。所以前面的經文說：『所有恒河沙數般的愿都歸入一個大愿中』，因此可知是愿。現在說明攝受正法是行。所以經文說：『由攝受正法，出生一切因果』。經文具備以上三條含義。就經文的結構來說，也有四個部分。第一，勝鬘請佛宣說。第二，佛允許宣說。第三，正式宣說。第四，稱讚。現在是第一個部分。『我當承佛神力者』，說明攝受正法，位及佛地，只有佛才能宣說。現在憑藉佛的神力，才能演說。『承佛力者』，是請如來加持三業，也就是加持她的身、口、意三業。『更復演說者』，說明前面已經略說，現在再次廣說，所以稱『更復』。前面說了『收入』，現在說『出生』。又前面已經說了愿，現在接著說行，所以『更復演說』。『攝受正法廣大之義者』，說明前面是略說『大』，現在辨析『廣大』。前面說明本體之大，現在說明作用之大。前面說明愿之大，現在說明行之大。這三條含義深刻，所以稱為『義』。『佛言便說下』，是第二個部分，如來允許宣說。林公認為，這裡的『訓』是錯誤的，應該說是『辨說』。但我認為，『辨說』在語言上不太順暢，還是按照經文說是『便說』。『勝鬘白佛下』，是第三個部分，正式宣說。就經文內容來說，分為兩部分。第一，正式說明攝受正法。第二，『從世尊我見攝受正法有如是力下』，是仰...

【English Translation】 English version Explaining this passage. Therefore, it is known that 'is vast' is the meaning. Secondly, the above explains 'intake', now distinguishing 'birth'. Question: How do you know that the above explains 'intake', now distinguishing 'birth'? Answer: The above explains that all the vows like the Ganges river sands enter into a great vow, so it is known as 'intake'. Now specifically listing the great cloud and great earth can produce all dharmas, so it is 'birth'. 'Intake' refers to taking the function back to the substance, that is, taking all vows and practices into the true aspect of the Dharma, reaching the realm where words cease and thoughts are cut off, as the Lotus Sutra says: 'Ultimate Nirvana, the constant and silent aspect', ultimately returning to emptiness. 'Birth' refers to the function arising from the substance, from one true Dharma, giving birth to all the five vehicles of cause and effect. Thirdly, the above explains the acceptance of the true Dharma from the perspective of the vow door, now explaining the acceptance of the true Dharma from the perspective of the practice door. Therefore, the previous text says: 'All the vows like the Ganges river sands enter into one great vow', so it is known as a vow. Now it is explained that accepting the true Dharma is practice. Therefore, the text says: 'By accepting the true Dharma, all causes and effects are born'. The text has the above three meanings. In terms of the structure of the scripture, there are also four parts. First, Śrīmālā (name of a queen, meaning 'garland of glory') asks the Buddha to speak. Second, the Buddha allows speaking. Third, formally speaking. Fourth, praising. Now is the first part. 'I will bear the Buddha's divine power', indicating that accepting the true Dharma, the position reaches the Buddha's land, only the Buddha can speak. Now, relying on the Buddha's divine power, can speak. 'Bearing the Buddha's power' is to ask the Tathagata (another name for Buddha, meaning 'one who has thus come') to bless the three karmas, that is, to bless her body, speech, and mind. 'Furthermore, speaking' indicates that it has been briefly said before, and now it is said again in detail, so it is called 'furthermore'. The above said 'intake', now saying 'birth'. Also, the above has said the vow, now following the practice, so 'furthermore speaking'. 'The meaning of accepting the true Dharma is vast' indicates that the above is a brief saying of 'great', now distinguishing 'vast'. The above explains the greatness of the substance, now explaining the greatness of the function. The above explains the greatness of the vow, now explaining the greatness of the practice. These three meanings are profound, so they are called 'meaning'. 'The Buddha said and then spoke' is the second part, the Tathagata allows speaking. Lin Gong believes that the 'training' here is wrong, it should be said 'distinguishing speaking'. But I think that 'distinguishing speaking' is not smooth in language, it is still according to the scripture that 'then speaking'. 'Śrīmālā said to the Buddha' is the third part, formally speaking. In terms of the content of the scripture, it is divided into two parts. First, formally explaining the acceptance of the true Dharma. Second, 'From the World Honored One (another name for Buddha), I see that accepting the true Dharma has such power', is looking up...

推于佛。請佛證知。初以五門釋之。一異釋門。二正釋門。三同異門。四引類門。五行用門。異釋門者。有人言。攝受正法其義廣大。謂總標也。即是無量釋上廣。得一切佛法已下。釋上大。大有二種。得一切法謂證大。八萬已下謂教大。則證教二道也。二正釋門者又二。第一略標章門。第二廣釋。標章門者。通唯是一正法。別有四義不同。一廣大。二無量。三得一切佛法。四八萬四千。此四門可具二義。初句為總。后三句為別。以別釋成於總。所以稱廣大者。以無量得一切佛法及八萬四千。故稱廣大也。二者通是一正法。法法不同。凡有四種。一理。二行。三果。四教。理者。諸法實相理。如實相理而修行。故有行正法也。行滿得果。故次明果。前三為自德。教正法者。即化他。此四攝一切正法盡。初言廣大者。謂理正法也。次言無量者。行正法也。得一切佛法者。果正法也。八萬四千者。教正法也。今標此四門。后次第解釋也。又前三句即是乘三義。理正法。是乘性也。行正法。即乘隨也。果正法。即乘得也。教正法。為他說乘三也。第三同異門者。此四與前不妄失正法中有同有異。上有五句。一正法。二一乘。三波羅蜜。四大乘欲。五正法欲。前之正法。即是今理正法。前大乘。即是今果正法。前波羅蜜及二欲

【現代漢語翻譯】現代漢語譯本我向佛陀稟告，祈請佛陀明鑑。首先用五種方式來解釋：一、異釋門；二、正釋門；三、同異門；四、引類門；五、行用門。異釋門是指，有人說，『攝受正法』（encompassing the true Dharma）其意義廣大，『謂總標也』（meaning it's a general label）。『即是無量』（is immeasurable）解釋了『廣』（vastness）。『得一切佛法已下』（attaining all Buddha-dharmas）解釋了『大』（greatness）。『大』有兩種：『得一切法謂證大』（attaining all dharmas refers to the greatness of realization），『八萬已下謂教大』（the eighty-four thousand refers to the greatness of teaching），也就是證道和教道。二、正釋門又分為兩個部分：第一，簡要標示章節；第二，詳細解釋。標示章節是指，總的來說只有一個正法，但具體來說有四種不同的含義：一、廣大；二、無量；三、得一切佛法；四、八萬四千。這四門可以包含兩種含義：第一句是總括，后三句是分別。用分別的解釋來成就總括。之所以稱為『廣大』，是因為包含『無量』、『得一切佛法』以及『八萬四千』。二者，總的來說是一個正法，但法與法之間有所不同，總共有四種：一、理（principle）；二、行（practice）；三、果（fruition）；四、教（teaching）。『理』是指諸法實相之理（the principle of the true nature of all phenomena）。如實相之理而修行，所以有『行正法』。修行圓滿得到果報，所以接下來闡明『果』。前三者是自利之德，『教正法』則是利他。這四者涵蓋了一切正法。最初說的『廣大』，指的是『理正法』。接下來說的『無量』，指的是『行正法』。『得一切佛法』，指的是『果正法』。『八萬四千』，指的是『教正法』。現在標示這四門，之後會依次解釋。另外，前三句就是乘（yana）的三種含義。『理正法』是乘之體性（essence of the yana）。『行正法』是乘之隨行（practice of the yana）。『果正法』是乘之獲得（attainment of the yana）。『教正法』是為他人宣說乘之三義。三、同異門是指，這四種與前面『不妄失正法』（not falsely losing the true Dharma）中有相同之處，也有不同之處。上面有五句：一、正法；二、一乘（ekayana）；三、波羅蜜（paramita）；四、大乘欲（Mahayana desire）；五、正法欲（Dharma desire）。前面的『正法』，就是現在的『理正法』。前面的『大乘』，就是現在的『果正法』。前面的『波羅蜜』以及兩種『欲』。

【English Translation】 English version I report to the Buddha, and request the Buddha to acknowledge this. First, I will explain it using five approaches: 1. Different Interpretations; 2. Correct Interpretations; 3. Similarities and Differences; 4. Analogies; 5. Application. The 'Different Interpretations' approach refers to someone saying that 'encompassing the true Dharma' (攝受正法) has a vast meaning, 'meaning it's a general label' (謂總標也). 'Is immeasurable' (即是無量) explains 'vastness' (廣). 'Attaining all Buddha-dharmas' (得一切佛法已下) explains 'greatness' (大). 'Greatness' has two types: 'attaining all dharmas refers to the greatness of realization' (得一切法謂證大), 'the eighty-four thousand refers to the greatness of teaching' (八萬已下謂教大), which are the paths of realization and teaching. Two, the 'Correct Interpretations' approach is further divided into two parts: first, briefly indicating the chapters; second, detailed explanation. Indicating the chapters refers to, generally speaking, there is only one true Dharma, but specifically, there are four different meanings: 1. Vastness; 2. Immeasurability; 3. Attaining all Buddha-dharmas; 4. Eighty-four thousand. These four approaches can contain two meanings: the first sentence is a summary, and the last three sentences are separate. Use separate explanations to accomplish the summary. It is called 'vastness' because it includes 'immeasurability', 'attaining all Buddha-dharmas', and 'eighty-four thousand'. Two, generally speaking, it is one true Dharma, but dharmas are different from each other, there are four types in total: 1. Principle (理); 2. Practice (行); 3. Fruition (果); 4. Teaching (教). 'Principle' refers to the principle of the true nature of all phenomena (諸法實相之理). Practicing according to the principle of true nature, therefore there is 'practice of the true Dharma'. Perfecting practice leads to fruition, so next, 'fruition' is explained. The first three are virtues for self-benefit, 'teaching the true Dharma' is for benefiting others. These four encompass all true Dharma. The initial 'vastness' refers to 'principle of the true Dharma'. The following 'immeasurability' refers to 'practice of the true Dharma'. 'Attaining all Buddha-dharmas' refers to 'fruition of the true Dharma'. 'Eighty-four thousand' refers to 'teaching of the true Dharma'. Now, these four approaches are indicated, and will be explained in order later. In addition, the first three sentences are the three meanings of the yana (乘). 'Principle of the true Dharma' is the essence of the yana (乘性). 'Practice of the true Dharma' is the practice of the yana (乘隨). 'Fruition of the true Dharma' is the attainment of the yana (乘得). 'Teaching of the true Dharma' is explaining the three meanings of the yana to others. Three, the 'Similarities and Differences' approach refers to the fact that these four have similarities and differences with the previous 'not falsely losing the true Dharma' (不妄失正法). There are five sentences above: 1. True Dharma; 2. One Vehicle (ekayana); 3. Paramita (波羅蜜); 4. Mahayana desire (大乘欲); 5. Dharma desire (正法欲). The previous 'true Dharma' is the current 'principle of the true Dharma'. The previous 'Mahayana' is the current 'fruition of the true Dharma'. The previous 'paramita' and the two 'desires'.

。即是今行正法。但上廣彰不妄失義。故復開為三。今作因果。故攝三為一。上但明自行。故不論教。今具自行化他。故有八萬教門。第四引類門者。此四句。即龍樹中觀論三字也。中者。理正法也。觀者。即行及果正法也。論者。即教正法也。故睿師云。其實既宣。其言既明。于菩薩之行。道場之照。無不朗然懸解矣。第五行用門者。即就事作之。七尺之身。本來四絕。即理正法。作四絕之觀。謂行正法。四絕之觀了了現前。即果正法。既如說而行。還如行而說。即教正法也。八萬四千。如賢劫經說。彼有菩薩。名曰喜王。晏坐七日。作是思惟。菩薩行何三昧。便速逮致八萬四千諸度法門。諸三昧門。諸陀羅尼解脫門等。過七日已。往諸佛所。頂禮佛足。請前所念。佛時對曰。快問是義。有三昧門名了諸法本。行是三昧。便速逮致八萬四千諸度門等。何者是其八萬四千。彼經宣說。諸佛功德。凡有三百五十種門。于彼三百五十種德。各修六度以之為因。便有二千一百諸度用此諸度。對治四大六衰之患。便有二萬一百諸度。言四大者。所謂成身地水火風。由前諸度得凈法身。故能捨之。言六衰者。外六塵。六塵之賊。衰耗善法。故名為衰。由前諸度。證諸法空。故能治之。彼前二萬一千諸度。各對眾生四種心患。便有

【現代漢語翻譯】這正是現在奉行的正法。但爲了廣泛闡明而不妄失其義，所以又分為三類。現在講的是因果，所以將三者合為一。上面只是闡明自身的修行，所以沒有論及教法。現在具備了自身修行和教化他人，所以有八萬教門。第四，引類門，這四句，就是龍樹（Nagarjuna）《中觀論》（Madhyamaka-karika）的三字。『中』，指的是理正法。『觀』，指的是行及果正法。『論』，指的是教正法。所以睿師說，『其實既已宣揚，其言既已明瞭，對於菩薩的修行，道場的照耀，沒有不朗然明白的了。』第五，行用門，就是就事而作。七尺之身，本來四絕，指的是理正法。作四絕之觀，謂行正法。四絕之觀了了現前，指的是果正法。既然如所說而行，還如所行而說，指的是教正法。八萬四千，如《賢劫經》（Bhadrakalpika Sutra）所說。彼有菩薩，名叫喜王（Hsi Wang）。靜坐七日，作這樣的思惟：菩薩行何種三昧（Samadhi），便能迅速獲得八萬四千諸度法門（Dharma-paryaya），諸三昧門，諸陀羅尼（Dharani）解脫門等。過了七日後，前往諸佛處，頂禮佛足，請問之前所念之事。佛當時回答說：『你問得好。有三昧門名叫了諸法本。行此三昧，便能迅速獲得八萬四千諸度門等。』什麼是那八萬四千呢？該經宣說，諸佛功德，凡有三百五十種門。于那三百五十種功德，各修六度（Paramita）以之為因，便有二千一百諸度。用這些諸度，對治四大六衰之患，便有二萬一百諸度。所說的四大，指的是成身的地、水、火、風。由前面的諸度，得到清凈法身，所以能夠捨棄它們。所說的六衰，指的是外六塵。六塵之賊，衰耗善法，所以名為衰。由前面的諸度，證諸法空，所以能夠治理它們。那前面的二萬一千諸度，各自對治眾生四種心患，便有

【English Translation】 This is precisely the Right Dharma being practiced now. However, to broadly elucidate without losing its meaning, it is further divided into three categories. Now we are discussing cause and effect, so the three are combined into one. The above only clarifies self-cultivation, so it does not discuss the teachings. Now, with both self-cultivation and the transformation of others, there are eighty-four thousand teachings. Fourth, the Category of Drawing Analogies: these four phrases are the three words of Nagarjuna's Madhyamaka-karika (Treatise on the Middle Way). 'Middle' refers to the Right Dharma of Principle. 'Contemplation' refers to the Right Dharma of Practice and Result. 'Treatise' refers to the Right Dharma of Teaching. Therefore, Master Rui said, 'Once its essence is proclaimed and its words are clarified, there is nothing about the Bodhisattva's practice or the illumination of the Bodhimanda that is not clearly and readily understood.' Fifth, the Category of Application: this is acting according to the matter at hand. The seven-foot body is originally 'four absolutes,' which refers to the Right Dharma of Principle. To contemplate the 'four absolutes' is called the Right Dharma of Practice. The clear manifestation of the contemplation of the 'four absolutes' refers to the Right Dharma of Result. Since one practices as spoken and speaks as practiced, this refers to the Right Dharma of Teaching. Eighty-four thousand, as stated in the Bhadrakalpika Sutra (Sutra of the Fortunate Aeon). There was a Bodhisattva named Hsi Wang (Joyful King). He sat in meditation for seven days, contemplating: 'What Samadhi (state of meditative consciousness) should a Bodhisattva practice to quickly attain eighty-four thousand Dharma-paryayas (methods of Dharma), Samadhi doors, Dharani (incantations) liberation doors, etc.?' After seven days, he went to the Buddhas, prostrated at their feet, and asked about what he had been contemplating. The Buddha then replied: 'Your question is excellent. There is a Samadhi door called 'Understanding the Root of All Dharmas.' Practicing this Samadhi will quickly lead to the attainment of eighty-four thousand Dharma doors, etc.' What are those eighty-four thousand? The Sutra proclaims that the merits of the Buddhas have three hundred and fifty kinds of doors. By cultivating the Six Paramitas (perfections) in each of those three hundred and fifty merits as a cause, there are two thousand one hundred Dharmas. Using these Dharmas to counteract the suffering of the Four Great Elements and the Six Declines, there are twenty-one thousand Dharmas. The Four Great Elements refer to earth, water, fire, and wind, which constitute the body. Through the preceding Dharmas, one obtains a pure Dharma body and can therefore relinquish them. The Six Declines refer to the outer six sense objects. The thieves of the six sense objects weaken and diminish good Dharmas, hence they are called declines. Through the preceding Dharmas, one realizes the emptiness of all Dharmas and can therefore cure them. Those preceding twenty-one thousand Dharmas each counteract the four kinds of mental afflictions of sentient beings, resulting in

八萬四千諸度。言四患者。多貪為一。多瞋為二。多癡為三。三毒等分為四。又解。取身見為等分。以身見能生三毒故也。八萬四千者。三百五十度謂果。六度謂因。謂因果一雙也。此因果謂得也。自下明離四大六衰謂離果。果中有內蛇外賊。下明離因。因中有三毒及等分。故八萬四千。無義不攝。八萬四千既爾。三昧解脫陀羅尼等類亦同然。今說諸度。以為八萬四千門矣。此八萬四千善法。種別不同。故名為門。又此八萬四千。通人神解。故稱為門也。譬如劫初成時下。第二釋四章。明即成四別。還依前次第釋。第一從初至即是攝受正法。釋上第一廣大之義。第二從無異波羅蜜至最後即是波羅蜜。釋第二則是無量因行章門。世尊我今承佛威神下竟之所瞻仰。釋上第三得一切佛法果德章門。從世尊又善男子下。釋上第四八萬四千教法章門。就初又二。第一前釋正法廣大。第二從世尊攝受正法下。釋攝受義。勝鬘前標二門。謂攝受正法廣大之義。是故今雙釋此二門也。初門有四譬四合。第一興云注雨譬。第二大水出生世界譬。第三大地能持重擔譬。第四大地有寶藏譬。問。此四譬有何異。答。有人言。第一譬攝受正法能生多行。第二譬攝受正法能成多德。第三譬攝受正法能益多眾。第四譬攝受正法備含多法。具此四多。

【現代漢語翻譯】現代漢語譯本八萬四千諸度（八萬四千種修行法門）。言四患者（四種苦惱）：多貪為一，多瞋為二，多癡為三，三毒（貪嗔癡）等分為四。又解，取身見（執著于自我的錯誤觀念）為等分，以身見能生三毒故也。八萬四千者，三百五十度謂果（指修行所證得的果位），六度（佈施、持戒、忍辱、精進、禪定、智慧）謂因（指修行的因）。謂因果一雙也。此因果謂得也。自下明離四大六衰謂離果（從下面開始闡述脫離四大和六衰，也就是脫離果報）。果中有內蛇外賊（果報中既有內在的煩惱，也有外在的侵擾），下明離因（下面闡述脫離因）。因中有三毒及等分（因中有貪嗔癡以及身見等）。故八萬四千，無義不攝（所以八萬四千種法門，沒有哪一種意義不能涵蓋）。八萬四千既爾，三昧（禪定）解脫（脫離束縛）陀羅尼（總持）等類亦同然。今說諸度，以為八萬四千門矣（現在所說的各種修行法門，就是八萬四千個門徑）。此八萬四千善法，種別不同，故名為門（這八萬四千種善法，種類各不相同，所以稱為門）。又此八萬四千，通人神解，故稱為門也（而且這八萬四千種法門，能使人通達神妙的理解，所以稱為門）。譬如劫初成時下（譬如世界剛開始形成的時候）。第二釋四章（第二部分解釋四個章節），明即成四別（闡明這四個章節各自的特點），還依前次第釋（仍然按照之前的順序解釋）。第一從初至即是攝受正法（第一部分從開頭到『即是攝受正法』），釋上第一廣大之義（解釋上面第一點，正法廣大之義）。第二從無異波羅蜜至最後即是波羅蜜（第二部分從『無異波羅蜜』到最後『即是波羅蜜』），釋第二則是無量因行章門（解釋第二點，無量因行章門）。世尊我今承佛威神下竟之所瞻仰（世尊，我現在仰仗佛的威神之力），釋上第三得一切佛法果德章門（解釋上面第三點，獲得一切佛法果德章門）。從世尊又善男子下（從『世尊又善男子』開始），釋上第四八萬四千教法章門（解釋上面第四點，八萬四千教法章門）。就初又二（就第一點又分為兩部分），第一前釋正法廣大（第一部分，前面解釋正法廣大），第二從世尊攝受正法下（第二部分，從『世尊攝受正法』開始），釋攝受義（解釋攝受的意義）。勝鬘前標二門（勝鬘經前面標明了兩個門），謂攝受正法廣大之義（就是攝受正法廣大之義）。是故今雙釋此二門也（所以現在同時解釋這兩個門）。初門有四譬四合（第一個門有四個比喻，四個結合），第一興云注雨譬（第一個比喻是興云降雨），第二大水出生世界譬（第二個比喻是洪水滋養世界），第三大地能持重擔譬（第三個比喻是大地能夠承載重擔），第四大地有寶藏譬（第四個比喻是大地蘊藏寶藏）。問。此四譬有何異（問：這四個比喻有什麼不同）？答。有人言（答：有人說），第一譬攝受正法能生多行（第一個比喻說明攝受正法能夠產生多種修行），第二譬攝受正法能成多德（第二個比喻說明攝受正法能夠成就多種功德），第三譬攝受正法能益多眾（第三個比喻說明攝受正法能夠利益眾多眾生），第四譬攝受正法備含多法（第四個比喻說明攝受正法完備地包含多種法門）。具此四多（具備這四種『多』）。

【English Translation】 English version Eighty-four thousand practices (Eighty-four thousand Dharma doors of practice). Speaking of the four afflictions: excessive greed is one, excessive anger is two, excessive delusion is three, and the equal division of the three poisons (greed, anger, and delusion) is four. Another explanation is to take the view of self (the erroneous concept of attachment to self) as the equal division, because the view of self can generate the three poisons. Eighty-four thousand refers to the three hundred and fifty practices as the result (referring to the attained state of practice), and the six perfections (generosity, discipline, patience, diligence, concentration, and wisdom) as the cause (referring to the cause of practice). This means the cause and result are a pair. This cause and result refers to attainment. From below, explaining leaving the four great elements and six declines means leaving the result (from below begins the explanation of escaping the four great elements and six declines, which is escaping the karmic result). In the result, there are internal snakes and external thieves (in the karmic result, there are both internal afflictions and external disturbances). Below explains leaving the cause (below explains escaping the cause). In the cause, there are the three poisons and the equal division (in the cause, there are greed, anger, delusion, and the view of self, etc.). Therefore, the eighty-four thousand, no meaning is not encompassed (therefore, the eighty-four thousand Dharma doors, there is no meaning that cannot be encompassed). Since it is eighty-four thousand, samadhi (meditative concentration), liberation (freedom from bondage), dharani (total retention), and other categories are also the same. Now speaking of the various practices, they are the eighty-four thousand doors (now the various Dharma doors of practice that are spoken of are the eighty-four thousand paths). These eighty-four thousand good Dharmas, the types are different, therefore they are called doors (these eighty-four thousand good Dharmas, the types are different, so they are called doors). Moreover, these eighty-four thousand, they lead to human and divine understanding, therefore they are called doors (moreover, these eighty-four thousand Dharma doors can enable people to attain wondrous understanding, so they are called doors). For example, when the beginning of the kalpa is formed (for example, when the world is first formed). The second explains the four chapters (the second part explains the four chapters), clarifying that they become four distinct (clarifying that these four chapters each have their own characteristics), still explaining according to the previous order (still explaining according to the previous order). The first, from the beginning to 'is embracing the true Dharma' (the first part, from the beginning to 'is embracing the true Dharma'), explains the first meaning of vastness (explains the first point above, the meaning of the vastness of the true Dharma). The second, from 'no different paramita' to the end 'is paramita' (the second part, from 'no different paramita' to the end 'is paramita'), explains the second, which is the chapter of limitless causal practices (explains the second point, the chapter of limitless causal practices). 'World Honored One, I now rely on the Buddha's majestic power' to the end of what is looked up to (World Honored One, I now rely on the Buddha's majestic power), explains the third chapter of attaining all Buddha Dharma fruits and virtues (explains the third point above, the chapter of attaining all Buddha Dharma fruits and virtues). From 'World Honored One, also good man' below (from 'World Honored One, also good man' begins), explains the fourth chapter of eighty-four thousand teachings (explains the fourth point above, the chapter of eighty-four thousand teachings). Regarding the first, there are also two parts (regarding the first point, there are also two parts), the first, the previous explanation of the vastness of the true Dharma (the first part, the previous explanation of the vastness of the true Dharma), the second, from 'World Honored One embracing the true Dharma' below (the second part, from 'World Honored One embracing the true Dharma' begins), explains the meaning of embracing (explains the meaning of embracing). The Śrīmālādevī Siṃhanāda Sūtra previously marked two doors (the Śrīmālādevī Siṃhanāda Sūtra previously marked two doors), namely the meaning of embracing the vastness of the true Dharma (namely the meaning of embracing the vastness of the true Dharma). Therefore, now both of these doors are explained (therefore, now both of these doors are explained). The first door has four metaphors and four combinations (the first door has four metaphors and four combinations), the first metaphor is the rising clouds and pouring rain (the first metaphor is the rising clouds and pouring rain), the second metaphor is the great water giving birth to the world (the second metaphor is the great water nourishing the world), the third metaphor is the earth being able to bear heavy burdens (the third metaphor is the earth being able to bear heavy burdens), the fourth metaphor is the earth having treasures (the fourth metaphor is the earth having treasures). Question: What are the differences between these four metaphors? Answer: Some people say, the first metaphor explains that embracing the true Dharma can generate many practices (the first metaphor explains that embracing the true Dharma can generate many practices), the second metaphor explains that embracing the true Dharma can accomplish many virtues (the second metaphor explains that embracing the true Dharma can accomplish many virtues), the third metaphor explains that embracing the true Dharma can benefit many beings (the third metaphor explains that embracing the true Dharma can benefit many beings), the fourth metaphor explains that embracing the true Dharma completely contains many Dharmas (the fourth metaphor explains that embracing the true Dharma completely contains many Dharma doors). Possessing these four 'manys' (possessing these four 'manys').

是故前文云則是無量也。今明不爾。以三門釋之。一次第門。二不同門。三釋廣大門。次第門者。云爲水本。故前明云譬。水從云生。故次明水譬。地成由水。故有地譬。寶由地生。故有寶譬。合譬次第者。由實相理。出生于教。如雲生於水。教由理成。如水由於云。稟教成人。故有地譬。由人有寶。故有寶譬。又初以云譬實相正法。次以水譬實相正法。第三以正法成人。第四得實相正法人。能生出世大寶。故並以理正法為四譬。未論教也。至后釋八萬法藏。方明於教。第二不同門者。雖有四譬。合成二章。前之二譬。明成人之法。后之兩譬。辨法所成人。又前兩譬明自行。后兩譬辨化他。又前二譬明本出生。后兩譬明末利益。第三釋廣大門者。此章名釋上廣大章門。所言廣大者。四譬即成四大。謂大云大雨大地大寶。次合四大為二大。前二辨法大。后二明人大。次合二為一。雖有人法。總譬一正法。又一義者。即人是法。即法是人。如后章說也。次泯一歸無。即人是法人。人非定人。即法是人法。法非定法。故非人非法。慮絕言忘。今且依人法各為二法。法中二者。初略。后廣。又初明人天乘。后明四乘。人中二者。至后當釋。又初明與四乘因益。后明與四乘果益。至文當顯。初文前譬次合。所以舉譬者。法之理深

【現代漢語翻譯】現代漢語譯本因此，前文說的是『無量』。現在說明並非如此，用三個方面來解釋：一是次第門，二是不同門，三是解釋廣大門。次第門是說，云是水的根本，所以前面用云來比喻；水從云產生，所以接著用水來比喻；地的形成是由於水，所以有地來比喻；寶物由地而生，所以有寶物來比喻。綜合比喻的次第是，由實相理（Reality-principle）出生教法，如同云產生水；教法由理而成，如同水由於云；依教法成就人，所以有地來比喻；由於人有寶物，所以有寶物來比喻。另外，最初用云來比喻實相正法（True Dharma），其次用水來比喻實相正法，第三用正法成就人，第四得到實相正法的人，能生出世間的大寶。所以將理和正法並列為四個比喻，還沒有論及教法。到後面解釋八萬法藏（eighty-four thousand Dharma teachings）時，才闡明教法。第二，不同門是說，雖然有四個比喻，合起來成為兩個部分。前面的兩個比喻，說明成就人的方法；後面的兩個比喻，辨別法所成就的人。另外，前面的兩個比喻說明自行（self-cultivation），後面的兩個比喻辨別化他（converting others）。還有，前面的兩個比喻說明根本的出生，後面的兩個比喻說明末端的利益。第三，解釋廣大門是說，這一章的名稱是解釋上面的廣大章門。所說的廣大，四個比喻就成為四大，即大云、大雨、大地、大寶。其次，將四大合為二大，前面兩個辨別法大，後面兩個闡明人大。再次，將二合為一，雖然有人法，總共比喻一個正法。又一個意義是，即人是法，即法是人，如後面的章節所說。再次，泯滅一歸於無，即人是法人，人不是固定的人；即法是人法，法不是固定的法。所以非人非法，思慮斷絕，言語遺忘。現在暫且依據人法各自作為二法。法中的二者，最初是簡略的，後面是廣大的。另外，最初闡明人天乘（Human-Deva Vehicle），後面闡明四乘（Four Vehicles）。人中的二者，到後面應當解釋。還有，最初闡明給予四乘的因益，後面闡明給予四乘的果益，到經文時會顯現。最初的經文是先比喻后綜合。之所以舉比喻，是因為法的道理深奧。

【English Translation】 English version Therefore, the previous text stated 'immeasurable'. Now, it is clarified that this is not the case, and it is explained through three aspects: first, the Sequential Gate; second, the Difference Gate; and third, the Explanation of Vastness Gate. The Sequential Gate means that clouds are the root of water, so the previous text used clouds as a metaphor; water arises from clouds, so next, water is used as a metaphor; the formation of earth is due to water, so earth is used as a metaphor; treasures arise from the earth, so treasures are used as a metaphor. The order of the combined metaphors is that the Dharma (teachings) arises from the Reality-principle (shíxiàng lǐ). Like water arising from clouds, the Dharma is formed by the principle, like water depending on clouds. People are accomplished by relying on the Dharma, so earth is used as a metaphor; because people possess treasures, treasures are used as a metaphor. Furthermore, initially, clouds are used as a metaphor for the True Dharma (shíxiàng zhèngfǎ); next, water is used as a metaphor for the True Dharma; third, the True Dharma accomplishes people; fourth, people who attain the True Dharma can generate great treasures that transcend the world. Therefore, the principle and the True Dharma are combined as four metaphors, without discussing the teachings. It is only when explaining the eighty-four thousand Dharma teachings (bā wàn fǎ zàng) later that the teachings are clarified. Second, the Difference Gate means that although there are four metaphors, they combine to form two parts. The first two metaphors explain the method of accomplishing people; the latter two metaphors distinguish the people accomplished by the Dharma. Furthermore, the first two metaphors explain self-cultivation (zìxíng), and the latter two metaphors distinguish converting others (huà tā). Also, the first two metaphors explain the origin of the root, and the latter two metaphors explain the benefits of the end. Third, the Explanation of Vastness Gate means that the name of this chapter is the Explanation of the Vast Chapter Gate above. The vastness referred to is that the four metaphors become the four great elements: great clouds, great rain, great earth, and great treasures. Next, the four great elements are combined into two great elements: the first two distinguish the greatness of the Dharma, and the latter two clarify the greatness of people. Again, the two are combined into one: although there are people and Dharma, they collectively metaphorize one True Dharma. Another meaning is that people are the Dharma, and the Dharma is people, as described in later chapters. Again, annihilating one returns to nothing, meaning that people are the Dharma-person, and people are not fixed people; the Dharma is the Dharma of people, and the Dharma is not a fixed Dharma. Therefore, it is neither people nor Dharma, thoughts are cut off, and words are forgotten. For now, let's temporarily regard people and Dharma each as two Dharmas. The two in the Dharma are initially brief and later extensive. Furthermore, initially, the Human-Deva Vehicle (rén tiān chéng) is explained, and later the Four Vehicles (sì chéng) are clarified. The two in people will be explained later. Also, initially, the cause and benefit given to the Four Vehicles are explained, and later the fruit and benefit given to the Four Vehicles are clarified, which will be revealed in the text. The initial text first uses metaphors and then combines them. The reason for using metaphors is that the principle of the Dharma is profound.

。非譬莫悟。故據近事以明遠理。劫初成時者。今前敘壞。后次辨成。火災起時。壞欲界至初禪。水災起時。壞欲界至二禪。風災起。壞欲界至三禪。既有三壞。即有三成。若壞欲界至初禪。世界成時。從二禪邊興云注雨。故欲界至初禪便成。若壞欲界至二禪。便從三禪邊注雨。故欲界乃至二禪得成。若壞欲界至三禪。從四禪邊注雨。故欲界至三禪便得成也。廣如三界義中說。今取劫成者。一切世間諸成之中。劫成最大。譬得初地。乃至得佛。亦是一切成中之最大也。問。今正據何成喻。答。正就佛地。非佛究竟成就。無以能出生五乘等法也。故以劫初喻攝受正法人也。成時者。譬攝受也。正法顯現在心。名為攝受。即是成時。問。劫初成時喻攝受正法人。普興大云喻攝受正法。此是從人有法。乃是正明人出生。寧是法出生耶。答。譬意不正在人。乃明劫成時。大云普興。雨眾色雨。正明法出生。不明人出生。水聚譬亦爾。故二處文並不合劫成。問。云何理出生。答。由會實相理。得有諸佛菩薩及以二乘。由佛菩薩二乘故有人天也。普興大云者。所以舉劫初大云大雨者。雲雨之大。莫過劫初。故藉此大云大雨。以喻攝受正法之廣大也。大云者。依法華經四義譬云。一如來大形普應。猶如大云。二如來大聲普遍。猶如大

云。三如來大號普遍。猶如大云。四如來大德充滿。猶如大云。則是形聲德號攝佛事盡。今以大云譬攝受正法。攝受正法。則無法不攝。猶如大雲雨眾色雨者。攝受正法為體。則是能生。從攝受正法出生因。如雨大雨也。及種種寶者。出生果。如種種寶也。以因果是眾義大宗。立信根本。初譬但明此二。所以為略。又此中但明正法出生人天之因。人天之果。是以為略。故經云。雨無量福報。人天果也。無量善根。天人因也。如是攝受正法下。第二合譬。略不合劫初成時。雖舉劫初時。意正在興云注雨。故不合也。攝受正法。合上興云。雨無量福報。合上雨種種寶。即果名為福報。及無量善根之雨。合因也。世尊又如劫初成時下。第二有三。一譬。二合。三結。劫初成時。不異向解。有大水聚者。劫初成時有持水風。令水不散。有消水風。令水漸盡。以成世界。世界壞從下以向上。世界成從上以成下。故論云。初壞處最後成。最後壞最初成。故用水聚出生三千大千世界。水之輕妙者。成上諸天宮殿。水之滓濁者。成下山河大地。是水聚能出生大千世界藏。問。欲界身不能觸得上界物。云何得以欲界火燒上界禪。答。俱舍論云。從欲界火。別出火燒初禪。不用欲界火燒初禪。問。云何為三千大千世界。答。如龍樹說。一四

【現代漢語翻譯】現代漢語譯本云。三如來大號普遍，猶如大云。四如來大德充滿，猶如大云。這是形、聲、德號攝盡佛事。今以大云比喻攝受正法。攝受正法，則無所不攝，猶如大雲雨眾色雨。攝受正法為體，則是能生。從攝受正法出生因，如雨大雨。及種種寶，出生果，如種種寶。以因果是眾義大宗，立信根本。初譬但明此二，所以為略。又此中但明正法出生人天之因，人天之果，是以為略。故經云：『雨無量福報（人天果），無量善根（天人因）。』如是攝受正法下，第二合譬。略不合劫初成時。雖舉劫初時，意正在興云注雨，故不合也。攝受正法，合上興云。雨無量福報，合上雨種種寶，即果名為福報，及無量善根之雨，合因也。世尊又如劫初成時下，第二有三：一譬，二合，三結。劫初成時，不異向解。有大水聚者，劫初成時有持水風，令水不散；有消水風，令水漸盡，以成世界。世界壞從下以向上，世界成從上以成下。故論云：『初壞處最後成，最後壞最初成。』故用水聚出生三千大千世界。水之輕妙者，成上諸天宮殿；水之滓濁者，成下山河大地。是水聚能出生大千世界藏。問：欲界身不能觸得上界物，云何得以欲界火燒上界禪？答：俱舍論云：『從欲界火，別出火燒初禪，不用欲界火燒初禪。』問：云何為三千大千世界？答：如龍樹說：一四

【English Translation】 English version 'Cloud. Three, the Tathagata's (如來) great name is universal, like a great cloud. Four, the Tathagata's (如來) great virtue is complete, like a great cloud.' This means that the form, sound, and virtuous name encompass all the Buddha's (佛) activities. Now, the great cloud is used as a metaphor for embracing and upholding the True Dharma (正法). Embracing and upholding the True Dharma (正法) means embracing everything, just as a great cloud rains down various colors. Embracing and upholding the True Dharma (正法) is the essence, which is the source of all things. From embracing and upholding the True Dharma (正法) comes the cause, like a great rain. And various treasures are the result, like various treasures. Because cause and effect are the great principle of all meanings and the foundation of faith, the initial metaphor only clarifies these two, hence it is concise. Furthermore, this only clarifies the cause of the True Dharma (正法) giving rise to humans and gods, and the result of humans and gods, hence it is concise. Therefore, the sutra says: 'Raining down immeasurable blessings (福報) (the result for humans and gods), and immeasurable good roots (善根) (the cause for humans and gods).' Thus, 'Embracing and upholding the True Dharma (正法)' below is the second combined metaphor. It is concise and does not combine with the beginning of the kalpa (劫). Although the beginning of the kalpa (劫) is mentioned, the intention is focused on the rising of clouds and the pouring of rain, hence it is not combined. 'Embracing and upholding the True Dharma (正法)' corresponds to the rising of clouds above. 'Raining down immeasurable blessings (福報)' corresponds to the raining down of various treasures above, where the result is called blessings (福報), and the rain of immeasurable good roots (善根) corresponds to the cause. The World Honored One (世尊) then says, 'Just like at the beginning of the formation of a kalpa (劫),' below is the second part with three aspects: one, the metaphor; two, the combination; and three, the conclusion. 'At the beginning of the formation of a kalpa (劫),' is no different from the previous explanation. 'There is a great mass of water,' at the beginning of the formation of a kalpa (劫), there is a wind that holds the water, preventing it from scattering; and there is a wind that dissolves the water, gradually diminishing it to form the world. The world disintegrates from the bottom upwards, and the world forms from the top downwards. Therefore, the treatise says: 'The place that disintegrates first is the last to form, and the place that disintegrates last is the first to form.' Therefore, the mass of water gives rise to the three thousand great thousand worlds (三千大千世界). The light and subtle parts of the water form the palaces of the heavens above; the heavy and turbid parts of the water form the mountains, rivers, and earth below. This mass of water can give rise to the treasury of the great thousand worlds (大千世界藏). Question: The body of the desire realm (欲界) cannot touch objects of the upper realms, how can the fire of the desire realm (欲界) burn the dhyana (禪) of the upper realms? Answer: The Abhidharmakośa (俱舍論) says: 'From the fire of the desire realm (欲界), a separate fire arises to burn the first dhyana (禪), without using the fire of the desire realm (欲界) to burn the first dhyana (禪).' Question: What are the three thousand great thousand worlds (三千大千世界)? Answer: As Nagarjuna (龍樹) said: One four

天下。合以為一。數之至千。名為小千。小千為一。數復至千。名為中千。中千為一。數復至千。名為三千大千世界。此大千界成壞同時。故合為一。三千隔別。故稱為界。三千苞含人物。目之為藏也。四百億類洲者。三千界中。有其百億四天下。別名四百億。地形各異名種種。東方有洲。名弗婆提。形如滿月。人面像之。南方有洲。名閻浮提。其形上方下尖。人面像之。西方有洲。名瞿耶尼。形如半月。人面像之。北方有洲。名郁單越。其形正方。人面像之。洲謂洲渚。此等皆是水中高原。故名為洲也。釋合譬文。凡有四家。今具敘之。第一家云。出生大乘無量界藏者。菩薩地中。要說有十。廣則無邊。故名大乘無量界藏。此正取菩薩十地諸位為無量界大乘界藏。一切菩薩神通之力者。合上四百億類洲。菩薩神通之力是其行用。一切世間已下。明其行體。行有世間出世間別。三地已還。名為世間。四地已上。名出世間。是二之中。各有證行阿含行異。故有四句。一切世間安隱快樂。是三地證行體也。證行寂滅。名為安隱。證法適神。名為快樂。一切世間如意自在。釋三地已還阿含行。謂八禪等也。及出世間安樂劫成。是四地已上證行體也。法從喻稱。故言劫成也。乃至天人本所未得者。是四地已上阿含行。謂道品等

【現代漢語翻譯】現代漢語譯本將天下聚合為一個整體，計數到一千，稱為小千世界。小千世界為一個單位，計數再次到一千，稱為中千世界。中千世界為一個單位，計數再次到一千，稱為三千大千世界。這個大千世界成住壞空同時發生，所以合為一個整體。三千世界彼此隔絕，所以稱為『界』。三千世界包含所有的人物，所以稱之為『藏』。『四百億類洲』指的是，在三千大千世界中，有百億個四天下（四大部洲），又名四百億。這些洲的地形各不相同，所以稱為『種種』。東方有一個洲，名叫弗婆提（Purva-videha，東勝身洲），形狀像滿月，人的面容也像滿月。南方有一個洲，名叫閻浮提（Jambudvipa，南贍部洲），形狀上方下尖，人的面容也像這種形狀。西方有一個洲，名叫瞿耶尼（Apara-godaniya，西牛貨洲），形狀像半月，人的面容也像這種形狀。北方有一個洲，名叫郁單越（Uttara-kuru，北俱盧洲），形狀是正方形，人的面容也像這種形狀。『洲』指的是水中的高地。這些都是水中的高原，所以稱為『洲』。解釋『合譬文』，總共有四家不同的說法。現在一一敘述。第一家認為，『出生大乘無量界藏』指的是，在菩薩的修行階位中，要說有十地，如果廣義來說則是無邊無際的，所以稱為『大乘無量界藏』。這裡正是取菩薩十地的各個階位作為無量界的大乘界藏。『一切菩薩神通之力』，結合上面的『四百億類洲』，菩薩的神通之力是其作用。『一切世間』以下，說明其行持的本體。行持有世間和出世間之分。三地及以下，稱為世間；四地及以上，稱為出世間。在這兩者之中，各有證行和阿含行（教理行）的差異，所以有四句。『一切世間安隱快樂』，是三地及以下的證行本體。證得寂滅，稱為『安隱』；證法適合心神，稱為『快樂』。『一切世間如意自在』，解釋三地及以下的阿含行，指的是八禪等。『及出世間安樂劫成』，是四地及以上的證行本體。法是比喻的說法，所以說『劫成』。『乃至天人本所未得者』，是四地及以上的阿含行，指的是道品等。

【English Translation】 English version Bringing all under heaven together as one, counting to a thousand, it is called a Small Chiliocosm. A Small Chiliocosm as one unit, counting again to a thousand, it is called a Medium Chiliocosm. A Medium Chiliocosm as one unit, counting again to a thousand, it is called a Great Chiliocosm. This Great Chiliocosm undergoes formation, abiding, decay, and emptiness simultaneously, so it is combined as one. The three thousand are separated, so they are called 'realms'. The three thousand encompass all beings, so they are called 'store'. 'Four hundred billion types of continents' refers to, within the Great Chiliocosm, there are a hundred billion four continents (four great continents), also known as four hundred billion. The terrains of these continents are different, so they are called 'various'. To the east, there is a continent called Purva-videha (East Videha), shaped like a full moon, and the faces of the people resemble it. To the south, there is a continent called Jambudvipa (South Jambudvipa), shaped with a narrow bottom and wide top, and the faces of the people resemble this shape. To the west, there is a continent called Apara-godaniya (West Godaniya), shaped like a half-moon, and the faces of the people resemble this shape. To the north, there is a continent called Uttara-kuru (North Kuru), shaped as a square, and the faces of the people resemble this shape. 'Continent' refers to highlands in the water. These are all highlands in the water, so they are called 'continents'. Explaining 'combined metaphors', there are four different schools of thought. Now, they will be narrated one by one. The first school believes that 'giving rise to the immeasurable realm-store of the Great Vehicle' refers to, in the stages of a Bodhisattva's practice, it must be said that there are ten grounds (bhumi), and if speaking broadly, they are boundless, so it is called 'the immeasurable realm-store of the Great Vehicle'. This specifically takes the various stages of the ten grounds of a Bodhisattva as the immeasurable realm-store of the Great Vehicle. 'All the supernatural powers of the Bodhisattvas', combined with the above 'four hundred billion types of continents', the supernatural powers of the Bodhisattvas are their function. From 'all the worlds' onwards, it explains the substance of their practice. Practice is divided into mundane and supramundane. The three grounds and below are called mundane; the four grounds and above are called supramundane. Within these two, there are differences in realized practice and Agama practice (doctrinal practice), so there are four sentences. 'All the worlds are peaceful and happy', is the substance of the realized practice of the three grounds and below. Realizing cessation is called 'peaceful'; realizing the Dharma that suits the mind is called 'happy'. 'All the worlds are as desired and free', explains the Agama practice of the three grounds and below, referring to the eight dhyanas (meditative absorptions), etc. 'And the supramundane is peaceful and the kalpa is accomplished', is the substance of the realized practice of the four grounds and above. Dharma is a metaphorical term, so it is said 'the kalpa is accomplished'. 'Even what gods and humans have not originally attained', is the Agama practice of the four grounds and above, referring to the factors of enlightenment, etc.

也。三地已還阿含之行。是凡夫法。人天共得。四地已上阿含之行。是賢聖之法。人天不得。故名天人本所未得。此等皆從攝受中出也。第二家。余義並同。但取證道即是無分別正體智。阿含行即是后得智。用攝論意也。有人言。初譬明正出人天乘。今譬明正法出生三乘。謂菩薩及三乘也。從菩薩神通下。合四百億類洲。于中有二。一以大乘行相合也。乃至人天未得者。以二乘行合也。菩薩行相中有四。菩薩神通力者。出世作用殊能行也。一切世間安穩快樂者。世間福報行。謂因為安穩。果為快樂。世間如意自在。世間作用殊能行也。出世安樂劫成者。出世方便福報行。以喻為法。故言安樂劫成。世出世各具二種行。但文中說之非次第耳。人天本所未得者。聲聞緣覺善法。人天本所不得也。皆于中出者。皆于攝受中出。問。此師既云此譬出生三乘。云何合四百億類洲。答。彼不分明相當。以菩薩世間出世間及二乘為四也。今謂此三家釋。乃取十地位。義有餘。而於文凡有二失。一者義局。二者破句。言義局者。大水聚譬。明世出世一切。云何但出生十地義耶。破句至后當顯也。今所明者凡有二義。一者總別。二者因果。言總別者。大千為總。四百億類洲為別。則以大乘為總。于大乘中離出四乘為別。又總別者。大乘為

{ "translations": [ "也。三地（指菩薩修行三個階段）已還的阿含之行，是凡夫法，人天（人和天人）共同可以獲得。四地（指菩薩修行四個階段）及以上的阿含之行，是賢聖之法，人天不得。所以名為天人本所未得。這些都從攝受（菩薩以慈悲心攝取眾生）中而出。第二家（指另一種解釋），其餘意義相同，但認為證道就是無分別正體智（不加分別的真如智慧），阿含行就是后得智（證悟后獲得的智慧），採用《攝大乘論》的意義。有人說，最初的比喻說明正法出生人天乘，現在的比喻說明正法出生三乘（聲聞乘、緣覺乘、菩薩乘），指菩薩及三乘。從菩薩神通下，合四百億類洲（指無數世界），于其中有二。一是與大乘行相合。乃至人天未得者，與二乘行合。菩薩行相中有四：菩薩神通力者，是出世作用殊能行（菩薩以神通利益眾生的殊勝能力）。一切世間安穩快樂者，是世間福報行，因為安穩，所以果為快樂。世間如意自在，是世間作用殊能行。出世安樂劫成者，是出世方便福報行，以比喻為法，所以說安樂劫成。世間和出世間各具有兩種行，但文中說的不是按次第排列。人天本所未得者，是聲聞緣覺的善法，人天本來無法獲得。皆于中出者，都是從攝受中而出。問：這位法師既然說這個比喻出生三乘，為什麼又合四百億類洲？答：他沒有分明地對應，以菩薩世間、出世間及二乘為四。現在認為這三家的解釋，乃是取十地位（菩薩修行的十個階段），意義有餘，而對於文句有兩個錯誤。一是意義侷限，二是破句。說意義侷限，大水聚的比喻，明明是說明世間和出世間一切，為什麼只出生十地的意義呢？破句到後面會顯現。現在所說明的有兩種意義，一是總別，二是因果。說總別，大千世界為總，四百億類洲為別，那麼以大乘為總，于大乘中分離出四乘為別。又說總別，大乘為", "現代漢語譯本：也。三地（指菩薩修行三個階段）已還的阿含之行，是凡夫法，人天（人和天人）共同可以獲得。四地（指菩薩修行四個階段）及以上的阿含之行，是賢聖之法，人天不得。所以名為天人本所未得。這些都從攝受（菩薩以慈悲心攝取眾生）中而出。第二家（指另一種解釋），其餘意義相同，但認為證道就是無分別正體智（不加分別的真如智慧），阿含行就是后得智（證悟后獲得的智慧），採用《攝大乘論》的意義。有人說，最初的比喻說明正法出生人天乘，現在的比喻說明正法出生三乘（聲聞乘、緣覺乘、菩薩乘），指菩薩及三乘。從菩薩神通下，合四百億類洲（指無數世界），于其中有二。一是與大乘行相合。乃至人天未得者，與二乘行合。菩薩行相中有四：菩薩神通力者，是出世作用殊能行（菩薩以神通利益眾生的殊勝能力）。一切世間安穩快樂者，是世間福報行，因為安穩，所以果為快樂。世間如意自在，是世間作用殊能行。出世安樂劫成者，是出世方便福報行，以比喻為法，所以說安樂劫成。世間和出世間各具有兩種行，但文中說的不是按次第排列。人天本所未得者，是聲聞緣覺的善法，人天本來無法獲得。皆于中出者，都是從攝受中而出。問：這位法師既然說這個比喻出生三乘，為什麼又合四百億類洲？答：他沒有分明地對應，以菩薩世間、出世間及二乘為四。現在認為這三家的解釋，乃是取十地位（菩薩修行的十個階段），意義有餘，而對於文句有兩個錯誤。一是意義侷限，二是破句。說意義侷限，大水聚的比喻，明明是說明世間和出世間一切，為什麼只出生十地的意義呢？破句到後面會顯現。現在所說明的有兩種意義，一是總別，二是因果。說總別，大千世界為總，四百億類洲為別，那麼以大乘為總，于大乘中分離出四乘為別。又說總別，大乘為" ], "english_translations": [ 'Also, the Āgama practices up to the third Bhumi (three stages of Bodhisattva practice) are the Dharma of ordinary beings, attainable by humans and devas (gods and humans). The Āgama practices from the fourth Bhumi (four stages of Bodhisattva practice) and above are the Dharma of the wise and holy, unattainable by humans and devas. Therefore, it is called \'unattainable by humans and devas.\' All these emerge from \'Samgraha\' (the Bodhisattva\'s compassionate embrace of sentient beings). The second school (referring to another interpretation) shares the same meaning, but considers the attainment of the Path to be non-discriminating True Nature Wisdom, and Āgama practice to be subsequent wisdom, adopting the meaning of the \'Mahāyānasaṃgraha\'. Some say that the initial metaphor explains that the Proper Dharma gives rise to the Human and Deva Vehicle, and the current metaphor explains that the Proper Dharma gives rise to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), referring to Bodhisattvas and the Three Vehicles. From the Bodhisattva\'s supernatural powers downwards, it combines four hundred billion types of continents (referring to countless worlds), among which there are two. One is combined with the characteristics of the Mahāyāna practice. Even those unattainable by humans and devas are combined with the practices of the Two Vehicles. There are four aspects in the Bodhisattva\'s practice: the Bodhisattva\'s supernatural power is the extraordinary ability to perform worldly actions. \'All worlds are stable and happy\' is the worldly merit practice, because of stability, the result is happiness. \'Worldly wishes are fulfilled freely\' is the extraordinary ability to perform worldly actions. \'The aeon of worldly bliss is accomplished\' is the merit practice of worldly skillful means, using metaphor as Dharma, so it is said that the aeon of bliss is accomplished. Both worldly and transmundane have two kinds of practices, but the text does not describe them in order. Those unattainable by humans and devas are the virtuous Dharmas of Śrāvakas and Pratyekabuddhas, which humans and devas cannot originally attain. \'All emerge from within\' means that all emerge from \'Samgraha\'. Question: Since this Dharma master says that this metaphor gives rise to the Three Vehicles, why does it combine four hundred billion types of continents? Answer: He does not clearly correspond, taking the Bodhisattva\'s worldly, transmundane, and Two Vehicles as four. Now it is believed that the interpretation of these three schools takes the Ten Bhumis (ten stages of Bodhisattva practice), the meaning is excessive, and there are two errors in the sentences. One is the limitation of meaning, and the other is breaking the sentence. Saying that the meaning is limited, the metaphor of the great water mass clearly explains everything worldly and transmundane, why does it only give rise to the meaning of the Ten Bhumis? Breaking the sentence will be revealed later. What is now explained has two meanings, one is general and specific, and the other is cause and effect. Saying general and specific, the great chiliocosm is general, and the four hundred billion types of continents are specific, then taking Mahāyāna as general, separating the Four Vehicles from Mahāyāna as specific. Also saying general and specific, Mahāyāna is', "English version: Also, the Āgama practices up to the third Bhumi (three stages of Bodhisattva practice) are the Dharma of ordinary beings, attainable by humans and devas (gods and humans). The Āgama practices from the fourth Bhumi (four stages of Bodhisattva practice) and above are the Dharma of the wise and holy, unattainable by humans and devas. Therefore, it is called 'unattainable by humans and devas.' All these emerge from 'Samgraha' (the Bodhisattva's compassionate embrace of sentient beings). The second school (referring to another interpretation) shares the same meaning, but considers the attainment of the Path to be non-discriminating True Nature Wisdom, and Āgama practice to be subsequent wisdom, adopting the meaning of the 'Mahāyānasaṃgraha'. Some say that the initial metaphor explains that the Proper Dharma gives rise to the Human and Deva Vehicle, and the current metaphor explains that the Proper Dharma gives rise to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), referring to Bodhisattvas and the Three Vehicles. From the Bodhisattva's supernatural powers downwards, it combines four hundred billion types of continents (referring to countless worlds), among which there are two. One is combined with the characteristics of the Mahāyāna practice. Even those unattainable by humans and devas are combined with the practices of the Two Vehicles. There are four aspects in the Bodhisattva's practice: the Bodhisattva's supernatural power is the extraordinary ability to perform worldly actions. 'All worlds are stable and happy' is the worldly merit practice, because of stability, the result is happiness. 'Worldly wishes are fulfilled freely' is the extraordinary ability to perform worldly actions. 'The aeon of worldly bliss is accomplished' is the merit practice of worldly skillful means, using metaphor as Dharma, so it is said that the aeon of bliss is accomplished. Both worldly and transmundane have two kinds of practices, but the text does not describe them in order. Those unattainable by humans and devas are the virtuous Dharmas of Śrāvakas and Pratyekabuddhas, which humans and devas cannot originally attain. 'All emerge from within' means that all emerge from 'Samgraha'. Question: Since this Dharma master says that this metaphor gives rise to the Three Vehicles, why does it combine four hundred billion types of continents? Answer: He does not clearly correspond, taking the Bodhisattva's worldly, transmundane, and Two Vehicles as four. Now it is believed that the interpretation of these three schools takes the Ten Bhumis (ten stages of Bodhisattva practice), the meaning is excessive, and there are two errors in the sentences. One is the limitation of meaning, and the other is breaking the sentence. Saying that the meaning is limited, the metaphor of the great water mass clearly explains everything worldly and transmundane, why does it only give rise to the meaning of the Ten Bhumis? Breaking the sentence will be revealed later. What is now explained has two meanings, one is general and specific, and the other is cause and effect. Saying general and specific, the great chiliocosm is general, and the four hundred billion types of continents are specific, then taking Mahāyāna as general, separating the Four Vehicles from Mahāyāna as specific. Also saying general and specific, Mahāyāna is" ] }

總。菩薩神通之力。于大乘中別明菩薩神通之用。二者以大乘為果乘。四乘為因乘。所以知然者。下明四乘中。但辨菩薩神通。不明佛乘。故知大千喻果乘。四百喻因乘。一切菩薩神通之力下。合上四百億類洲。菩薩神通果報。喻如一百億類洲也。菩薩神通者。總舉大乘因行化導之要。如法華信解云。于菩薩法。遊戲神通也。一切世間安穩快樂者。人中果報。一切世間如意自在者。是諸天果報。合此人天為二百。人報劣。直雲安穩快樂。天報勝。故云如意自在。所以知是人天者。並稱世間故也。及出世間安樂者。二乘人即成二百。合前為四也。此是古舊所說。于文相顯。然四乘各有因果。夫因樂義不顯。果報則歡樂義顯。今欲嘆正法能生四乘樂果。使物行正法。是故偏明果也。問。四種云何並稱為樂。答。菩薩運五通。度六道。適大士之懷。所以稱樂。如世間之戲樂也。又作事若難。則名為苦。菩薩運用自在。如戲不難。故名為樂。餘三樂在文顯然。劫成乃至天人本來所得皆于中出者。前二家牽劫成屬上出世間。古舊牽劫成向下也。上有三。謂譬合結。今是第三結也。就結中。初結能生。次結所生。劫成者。牒上劫成也。即是明攝受正法義成。即是能生也。乃至天人者下。結所生也。明天人乘從攝受正法出也。本所未

【現代漢語翻譯】現代漢語譯本總。菩薩神通之力，在大乘（Mahayana）中特別闡明菩薩神通的運用。兩者都以大乘為果乘，四乘為因乘。之所以這樣認為，是因為下面闡明四乘中，只辨析菩薩的神通，不明說佛乘。因此可知，大千世界比喻果乘，四百億比喻因乘。『一切菩薩神通之力』以下，總合上面四百億類洲的菩薩神通果報，比喻如一百億類洲一樣。菩薩神通，總括了大乘因地修行化導的要領，如《法華經·信解品》所說：『于菩薩法，遊戲神通』。『一切世間安穩快樂』，是人中的果報。『一切世間如意自在』，是諸天的果報。合此人天二道，為二百億。人道果報較差，只說『安穩快樂』。天道果報殊勝，所以說『如意自在』。之所以知道是人天二道，是因為都稱『世間』的緣故。『及出世間安樂』，是二乘人，即聲聞乘和緣覺乘，這樣就成了二百億，合前面的二百億，總共為四百億。這是古舊的說法，在文句上很明顯。然而四乘各有因果。因地的快樂意義不明顯，果報的歡樂意義則很明顯。現在想要讚歎正法能產生四乘的快樂果報，使眾生奉行正法，所以偏重闡明果報。問：四種快樂，為什麼並稱為樂？答：菩薩運用五神通，度化六道眾生，適合大士的胸懷，所以稱為樂，如同世間的戲樂一樣。又，做事情如果困難，就稱為苦。菩薩運用神通自在，如同遊戲一樣不困難，所以稱為樂。其餘三種快樂在經文中很明顯。『劫成乃至天人本來所得皆于中出』，前兩家將『劫成』歸屬到上面的出世間，古舊的說法將『劫成』歸屬到下面。上面有三個部分，即譬喻、合說、總結。現在是第三個總結。在總結中，首先總結能生，其次總結所生。『劫成』，是照應上面的『劫成』，即是闡明攝受正法的意義成就，即是能生。『乃至天人者下』，總結所生，闡明天人乘是從攝受正法中產生的。本來所未有。 English version In general, the power of Bodhisattva's (Enlightenment Being) supernatural abilities, especially clarifies the use of Bodhisattva's supernatural powers in the Mahayana (Great Vehicle). Both take Mahayana as the fruit vehicle, and the Four Vehicles as the cause vehicle. The reason for knowing this is that the following clarifies the Four Vehicles, but only distinguishes the Bodhisattva's supernatural powers, and does not clarify the Buddha Vehicle. Therefore, it can be known that the Great Thousand World is a metaphor for the fruit vehicle, and the four hundred billion is a metaphor for the cause vehicle. 'All the power of Bodhisattva's supernatural abilities' below, combines the Bodhisattva's supernatural retribution of the above four hundred billion types of continents, which is like one hundred billion types of continents. Bodhisattva's supernatural powers generally encompass the essentials of the Mahayana's causal practice of transformation and guidance, such as the 'Faith and Understanding' chapter of the Lotus Sutra, 'In the Bodhisattva Dharma, playing with supernatural powers'. 'All the world is stable and happy', is the retribution in the human realm. 'All the world is as desired and free', is the retribution of the heavens. Combining these human and heavenly realms is two hundred billion. The retribution of the human realm is inferior, so it is simply said 'stable and happy'. The retribution of the heavens is superior, so it is said 'as desired and free'. The reason for knowing that these are the human and heavenly realms is that they are both called 'world'. 'And the happiness beyond the world', is the two vehicles, namely the Sravaka Vehicle and the Pratyekabuddha Vehicle, which becomes two hundred billion, combining with the previous two hundred billion, totaling four hundred billion. This is the old saying, which is obvious in the wording. However, each of the Four Vehicles has its own cause and effect. The meaning of happiness in the cause is not obvious, but the meaning of joy in the retribution is obvious. Now, I want to praise the Dharma that can produce the happy retribution of the Four Vehicles, so that beings practice the Dharma, so I focus on clarifying the retribution. Question: Why are the four kinds of happiness collectively called happiness? Answer: Bodhisattvas use the five supernatural powers to transform the beings of the six realms, which suits the minds of the great beings, so it is called happiness, just like the entertainment in the world. Also, if doing things is difficult, it is called suffering. Bodhisattvas use supernatural powers freely, like playing games without difficulty, so it is called happiness. The remaining three kinds of happiness are obvious in the scriptures. 'The formation of the kalpa and even the original gains of gods and humans all come from it', the first two families attribute 'the formation of the kalpa' to the above transcendence, and the old saying attributes 'the formation of the kalpa' to the below. There are three parts above, namely metaphor, combination, and conclusion. Now is the third conclusion. In the conclusion, first conclude what can be produced, and then conclude what is produced. 'The formation of the kalpa' echoes the above 'the formation of the kalpa', which is to clarify the meaning of receiving the Dharma, which is what can be produced. 'And even the gods and humans below', concludes what is produced, clarifying that the vehicle of gods and humans comes from receiving the Dharma. What was originally not.

【English Translation】 English version In general, the power of Bodhisattva's (Enlightenment Being) supernatural abilities, especially clarifies the use of Bodhisattva's supernatural powers in the Mahayana (Great Vehicle). Both take Mahayana as the fruit vehicle, and the Four Vehicles as the cause vehicle. The reason for knowing this is that the following clarifies the Four Vehicles, but only distinguishes the Bodhisattva's supernatural powers, and does not clarify the Buddha Vehicle. Therefore, it can be known that the Great Thousand World is a metaphor for the fruit vehicle, and the four hundred billion is a metaphor for the cause vehicle. 'All the power of Bodhisattva's supernatural abilities' below, combines the Bodhisattva's supernatural retribution of the above four hundred billion types of continents, which is like one hundred billion types of continents. Bodhisattva's supernatural powers generally encompass the essentials of the Mahayana's causal practice of transformation and guidance, such as the 'Faith and Understanding' chapter of the Lotus Sutra, 'In the Bodhisattva Dharma, playing with supernatural powers'. 'All the world is stable and happy', is the retribution in the human realm. 'All the world is as desired and free', is the retribution of the heavens. Combining these human and heavenly realms is two hundred billion. The retribution of the human realm is inferior, so it is simply said 'stable and happy'. The retribution of the heavens is superior, so it is said 'as desired and free'. The reason for knowing that these are the human and heavenly realms is that they are both called 'world'. 'And the happiness beyond the world', is the two vehicles, namely the Sravaka Vehicle and the Pratyekabuddha Vehicle, which becomes two hundred billion, combining with the previous two hundred billion, totaling four hundred billion. This is the old saying, which is obvious in the wording. However, each of the Four Vehicles has its own cause and effect. The meaning of happiness in the cause is not obvious, but the meaning of joy in the retribution is obvious. Now, I want to praise the Dharma that can produce the happy retribution of the Four Vehicles, so that beings practice the Dharma, so I focus on clarifying the retribution. Question: Why are the four kinds of happiness collectively called happiness? Answer: Bodhisattvas use the five supernatural powers to transform the beings of the six realms, which suits the minds of the great beings, so it is called happiness, just like the entertainment in the world. Also, if doing things is difficult, it is called suffering. Bodhisattvas use supernatural powers freely, like playing games without difficulty, so it is called happiness. The remaining three kinds of happiness are obvious in the scriptures. 'The formation of the kalpa and even the original gains of gods and humans all come from it', the first two families attribute 'the formation of the kalpa' to the above transcendence, and the old saying attributes 'the formation of the kalpa' to the below. There are three parts above, namely metaphor, combination, and conclusion. Now is the third conclusion. In the conclusion, first conclude what can be produced, and then conclude what is produced. 'The formation of the kalpa' echoes the above 'the formation of the kalpa', which is to clarify the meaning of receiving the Dharma, which is what can be produced. 'And even the gods and humans below', concludes what is produced, clarifying that the vehicle of gods and humans comes from receiving the Dharma. What was originally not.

得者。大乘及二乘非是世間所得。亦從正法中出也。此文非但偏結水聚譬。亦通結雲雨譬。此二通舉劫成之事。是故通結也。又如大地下。第三譬。前之二譬。明所秉之法。法不自弘。弘之由人。故次明秉法之人。又上明理正法。由理成人。故人有利物之用。如由水成地。地有升持之能。及出寶之用也。問。此章正明理正法出生。云何今兩譬乃明人出生耶。答。由理正法出生人故。人能出生四乘等用。則終是明法出生義耳。兩譬為異者。今作三雙釋之。一初譬以荷負義為正。后以出寶義為正。二者初譬與眾生四乘因行。后譬與眾生四乘果德。又初譬師化弟子。后明弟子得法由師。文四。一譬。二合。三結。四嘆。所以借大地譬者。地有三義。一牢固難傾。二生長萬物。三能擔屃山河。攝受正法菩薩亦具三義。一行體牢固。二廣生物善。三荷屃眾生。令離苦得樂也。又如大地者。上明雲水出生四分藏。即是用雲水以成地。今明地亦有荷屃之義。上明攝受正法出生五乘。今明攝受正法以成於人。人亦有荷屃義。故以地況人。如地能持四重擔。得正法菩薩亦利益四種之人。大地即是能持。四重擔即是所持也。有人言。大海最重。喻于凡夫。諸山次輕。喻于聲聞。草木轉輕。喻于緣覺。眾生最輕。譬于菩薩。今明不爾。大海最

重。喻于菩薩。諸山雖重。猶輕於大海。喻于緣覺。草木輕於諸山。喻于聲聞。眾生復輕草木。喻于凡夫。所以作此釋者。物重譬于德重。物輕譬于德輕。如是攝受正法下。第二合譬。攝受正法以成男女。此得正法男女人。猶如大地。堪能荷屃四種重任也。逾彼大地者。地雖能持。無心屃擔。菩薩大悲。有心能屃。又大地持少。菩薩屃多。又大地劫成能屃。劫壞不能。菩薩於一切時常能荷屃。故逾地也。何等為四下。合上所持。初解以大海喻凡夫者。依文次第合之。前舉海山草木次人。今還次第合也。第二師釋意。譬則從重至輕。合則從輕至重者。承文勢故爾。以最後譬輕。故接輕合輕也。離善知識。謂不近善友也。雖有善友不相值遇。親近義希。故稱為離。三乘人及人中善人。能以善法利物。為善知識。不能聽受正法。故曰無聞。或都不聞正法。或聞之甚希。或可雖聞不解。無惡不造。不能繫念思惟。如法修行。言非法。授與福分善根。令修福舍罪。後生善處。漸得入道。故言而成就之。有下乘根性。后欣樂下法。故為求。為說四諦欣厭觀法。故授與聲聞乘。求聲聞者。即是合上所擔。所言求者。此是樂欲名之為求。授與之言。合上大地能持。下例作此釋。問。緣覺之人。佛在世時。為其說教。可得是授。出無佛世

。叵有授義以不。答。亦有二種授義。一者諸佛菩薩以神通力。起風動樹。因而葉落。令其思量。故云授與。二者以人為緣。如獼猴教仙人坐禪。遂得緣覺。亦是授義。是名攝受正法下。第三總結。世尊如是攝受下。第四嘆。為眾生作不請之友者。四乘眾生。雖有根性。樂欲未生。不能請求。菩薩照機。知其堪受。即便為說。故言不請。聞必得益。目之為友。同門曰朋。同志曰友。大士以善法惠利眾生。令同志修學。故名為友。肇公言。真友不待請。如慈母之赴嬰兒也。問。何故經中或云待請。或云不待請。答。待請方說者。顯菩薩重法之心。不待請者。顯菩薩大悲敦至。又待請者。令前人重法。不待請而說者。令物尊人也。若請方說。則能說之人便無大悲。故人則不尊也。大悲安慰下。前嘆菩薩為物之友。今嘆菩薩能生四乘善根。名之為母。眾生在生死怖畏。菩薩以大悲覆護。以名安慰也。又如大地下。此第四譬。與上異者。上但明菩薩化眾生。不明人得益。此下明上能化下。復明前人得益。何以知然。上云普為眾生作不請之友。故知上直言師化弟子。此下言得大寶眾生。皆由攝受正法男子女人。故知此明眾生得益。餘二義如上。就文有四。一喻。二合。三釋。四結。菩薩化功利益眾生也。又如大地有四寶藏。此句

【現代漢語翻譯】現代漢語譯本：問：難道有不通過言語傳授教義的情況嗎？答：也有兩種傳授教義的方式。第一種是諸佛菩薩以神通力， 일으켜 바람을 일으키고 나무를 흔들어 (起風動樹) ，因而樹葉飄落，使人因此思量，所以說是傳授教義。第二種是以人為因緣，比如獼猴教仙人坐禪，最終證得緣覺，這也是傳授教義。這叫做攝受正法。第三部分是總結，世尊如此攝受…… 第四部分是讚歎，為眾生作不請之友。四乘（Sravaka-yana, Pratyeka-buddha-yana, Bodhisattva-yana, Buddha-yana）的眾生，雖然有根性，但樂於修行的意願尚未生起，不能主動請求。菩薩觀察時機，知道他們堪能接受佛法，就為他們說法，所以說是不請。聽聞后必定能得到利益，因此稱他們為朋友。志同道合的人稱為朋友。大士以善法惠利眾生，使他們志同道合地修學，所以稱為朋友。肇公說，真正的朋友不需要請求，就像慈母照顧嬰兒一樣。問：為什麼經中時而說要等待請求，時而說不需要等待請求？答：等待請求才說法，是爲了顯示菩薩尊重佛法的心。不等待請求就說法，是爲了顯示菩薩大悲心懇切至極。另外，等待請求才說法，是爲了讓聽法的人尊重佛法。不等待請求就說法，是爲了讓人尊重說法的人。如果一定要請求才說法，那麼說法的人就沒有大悲心，因此聽法的人就不會尊重說法的人。大悲安慰……前面是讚歎菩薩是眾生的朋友，現在是讚歎菩薩能生起四乘的善根，稱之為母親。眾生處在生死怖畏之中，菩薩以大悲心覆護，因此稱為安慰。又如大地下……這是第四個比喻。與前面的比喻不同之處在於，前面的比喻只說明菩薩教化眾生，沒有說明人得到利益。這裡說明了上能教化下，也說明了前面的人得到利益。為什麼知道是這樣呢？前面說普遍為眾生作不請之友，所以知道前面只是說老師教化弟子。這裡說得到大寶的眾生，都是由於攝受正法的男子女人，所以知道這裡說明了眾生得到利益。其餘兩種含義與上面相同。就文義而言有四個方面：一、比喻；二、合喻；三、解釋；四、總結。菩薩教化的功德利益眾生。又如大地有四寶藏，這句……

【English Translation】 English version: Question: Is it possible to impart teachings without verbal instruction? Answer: There are two ways of imparting teachings. The first is when Buddhas and Bodhisattvas use their supernatural powers, 일으켜 바람을 일으키고 나무를 흔들어 (causing wind to arise and trees to shake), resulting in leaves falling, prompting people to contemplate, hence it is said to be imparting teachings. The second is through human connection, such as when a monkey teaches a hermit to meditate, eventually leading to the realization of Pratyeka-buddha (緣覺), which is also imparting teachings. This is called embracing the true Dharma. The third part is a summary, 'The World Honored One thus embraces...' The fourth part is praise, 'Acting as an uninvited friend to sentient beings.' Sentient beings of the Four Vehicles (Sravaka-yana, Pratyeka-buddha-yana, Bodhisattva-yana, Buddha-yana), although having the potential, have not yet developed the desire to practice, and cannot actively request teachings. Bodhisattvas observe the opportune moment, knowing they are capable of receiving the Dharma, and teach them, hence it is said to be uninvited. Hearing it will surely bring benefit, therefore they are called friends. Those with shared aspirations are called friends. Great beings benefit sentient beings with good Dharma, enabling them to cultivate and learn together, hence they are called friends. Zhao Gong said, 'A true friend does not wait for an invitation, like a loving mother attending to her infant.' Question: Why does the sutra sometimes say to wait for a request, and sometimes say not to wait for a request? Answer: Waiting for a request to teach is to show the Bodhisattva's respect for the Dharma. Not waiting for a request to teach is to show the Bodhisattva's great compassion and sincerity. Furthermore, waiting for a request to teach is to make the listener respect the Dharma. Not waiting for a request to teach is to make people respect the teacher. If one must wait for a request to teach, then the teacher has no great compassion, and therefore the listener will not respect the teacher. 'Great compassion comforts...' The previous part praised the Bodhisattva as a friend to sentient beings, and now it praises the Bodhisattva's ability to generate the roots of goodness of the Four Vehicles, calling them a mother. Sentient beings are in the fear of birth and death, and the Bodhisattva covers and protects them with great compassion, hence it is called comfort. 'It is also like the great earth...' This is the fourth analogy. The difference from the previous analogies is that the previous analogies only explain the Bodhisattva's teaching of sentient beings, without explaining that people receive benefits. This explains that the superior can teach the inferior, and also explains that the former person receives benefits. How do we know this? The previous part said to universally act as an uninvited friend to sentient beings, so we know that the previous part only spoke of the teacher teaching the disciple. This says that sentient beings who obtain great treasures are all due to men and women embracing the true Dharma, so we know that this explains that sentient beings receive benefits. The remaining two meanings are the same as above. In terms of the text, there are four aspects: 1. Analogy; 2. Combining the analogy; 3. Explanation; 4. Conclusion. The merit of the Bodhisattva's teaching benefits sentient beings. 'It is also like the great earth having four treasure troves,' this sentence...

總標。何等為四下。別出四名。一者無價。喻于菩薩。二者上價。喻于緣覺三中價喻聲聞。四下價喻人天。是名大地四種寶藏者。總結也。就合譬中。初總合。即合總文也。問。菩薩自得已家自法。云何名為得眾生四寶。答。此四是化他法。故名眾生四種大寶。此四種寶雖主化物。出在菩薩。故云菩薩得之。何等為四下。合上別也。譬中從上至下。合從下至上。前已釋之。如是得大寶眾生下。第三解釋。眾生得益。皆由菩薩也。世尊大寶藏者下。第四總結。前明得正法菩薩有四寶藏。此結明菩薩之人。所以能荷屃四擔者。皆由攝受正法。故推功於法也。世尊攝受正法攝受正法者。自上已來釋廣大章門。今釋攝受章明。所以知上釋廣大者。上明有四譬。即是四大。謂大云大水大地大寶。雖有四大不出二種。前二明人秉法大后二明法所成人大。一切諸大不出人法。故知是釋廣大章門也。自上已來。凡四處明攝受正法。一第十受明攝受正法。令不妄失。次第三愿明攝受正法。捨身命財。而救護之。第三攝受正法愿章。明一切諸愿同入一愿。謂攝受正法。第四攝受正法行章。攝受正法其義廣大。雖四處標名。猶未解之。至此方釋也。攝受者。若智證於理。理生於智。則是境智二見。不名攝受。若能所並冥。境智俱寂。乃名攝受

【現代漢語翻譯】現代漢語譯本總標。何謂四下？分別列出四種名稱：第一種是無價（wú jià），比喻菩薩（Púsà）。第二種是上價（shàng jià），比喻緣覺（yuánjué）。第三種是中價（zhōng jià），比喻聲聞（shēngwén）。第四種是下價（xià jià），比喻人天（réntiān）。這被稱為大地四種寶藏，是總結性的說法。就譬喻的結合而言，首先是總合，即結合總體的文義。問：菩薩自己已經得到了自家的法，為什麼又說得到眾生的四寶呢？答：這四種是化度他人的法，所以稱為眾生的四種大寶。這四種寶雖然主要用於化度眾生，但出自菩薩，所以說菩薩得到它們。何謂四下？這是結合上面的分別來說。譬喻中從上到下，結合時從下到上，前面已經解釋過了。『如是得大寶眾生下』，第三是解釋，眾生得到利益，都是由於菩薩。『世尊大寶藏者下』，第四是總結。前面說明得到正法的菩薩有四種寶藏，這裡總結說明菩薩之所以能夠承擔四種重擔，都是由於攝受正法，所以將功勞歸於法。『世尊攝受正法攝受正法者下』，從上面以來解釋廣大章門，現在解釋攝受章，說明之所以上面解釋廣大，是因為上面說明有四種譬喻，即四大，指大云、大水、大地、大寶。雖然有四大，但不超出兩種，前兩種說明人秉持法的大，后兩種說明法所成就的人的大。一切諸大都不出人法，所以知道這是解釋廣大章門。從上面以來，共有四處說明攝受正法：第一，第十受明攝受正法，使之不妄失；第二，第三愿明攝受正法，捨身命財而救護之；第三，攝受正法愿章，說明一切諸愿都歸入一愿，即攝受正法；第四，攝受正法行章，攝受正法的意義廣大。雖然四處標明名稱，但還沒有解釋，到這裡才解釋。攝受，如果智證於理，理生於智，則是境智二見，不稱為攝受。如果能所並冥，境智俱寂，才稱為攝受。

【English Translation】 English version General summary. What are the four lower categories? List the four names separately: First is 'priceless' (wú jià), symbolizing Bodhisattvas (Púsà). Second is 'high-priced' (shàng jià), symbolizing Pratyekabuddhas (yuánjué). Third is 'mid-priced' (zhōng jià), symbolizing Śrāvakas (shēngwén). Fourth is 'low-priced' (xià jià), symbolizing humans and devas (réntiān). These are called the four treasures of the great earth, which is a summary. Regarding the combination of metaphors, first is the general combination, which combines the overall meaning of the text. Question: Bodhisattvas have already attained their own Dharma, so why is it said that they attain the four treasures of sentient beings? Answer: These four are methods for transforming others, so they are called the four great treasures of sentient beings. Although these four treasures are mainly used to transform sentient beings, they originate from Bodhisattvas, so it is said that Bodhisattvas attain them. What are the four lower categories? This combines the above distinctions. In the metaphor, it goes from top to bottom, but in the combination, it goes from bottom to top, which has been explained earlier. 'Thus attaining the great treasure of sentient beings below,' the third is explanation, that sentient beings benefit because of Bodhisattvas. 'The World Honored One, the great treasure store below,' the fourth is a summary. The previous section explained that Bodhisattvas who attain the true Dharma have four treasure stores; this section summarizes that Bodhisattvas are able to bear the four burdens because they embrace the true Dharma, so the merit is attributed to the Dharma. 'The World Honored One embraces the true Dharma, embraces the true Dharma below,' from above, the chapter on vastness has been explained; now the chapter on embracing is explained, explaining why the above explained vastness, because the above explained that there are four metaphors, namely the four great elements, referring to great clouds, great water, great earth, and great treasures. Although there are four great elements, they do not exceed two types: the first two explain the greatness of people upholding the Dharma, and the latter two explain the greatness of people accomplished by the Dharma. All greatness does not exceed people and Dharma, so it is known that this is an explanation of the chapter on vastness. From above, there are four places explaining embracing the true Dharma: first, the tenth reception explains embracing the true Dharma, so that it is not lost in vain; second, the third vow explains embracing the true Dharma, sacrificing life and wealth to protect it; third, the chapter on the vow of embracing the true Dharma explains that all vows enter into one vow, namely embracing the true Dharma; fourth, the chapter on the practice of embracing the true Dharma, the meaning of embracing the true Dharma is vast. Although the names are marked in four places, they have not been explained, and it is only explained here. Embracing, if wisdom realizes the principle, and the principle gives rise to wisdom, then there are the two views of object and wisdom, which is not called embracing. If the subject and object are both obscured, and the object and wisdom are both silent, then it is called embracing.

正法也。蓋是佛法之大宗。證悟之淵府。又有此文來者。智證於理。有不二二義。二不二義。不二二義者。智為能證。理為所證。理為能生。智為所生。二不二者。不見智為能照。理為所照。理為能生。智為所生。如大品云。與般若相應。而不見應與不應。與般若相應。謂不二二義。不見相應不相應。謂二不二義。智度論云。實相非般若。能生般若。此是不二二義也。又云。緣是一邊。觀是一邊。雖是二邊。名為中道。即是二不二義。自上已來。明攝受正法。明不二二義。今明相即。是二不二義。又若約位論之。地前菩薩。未能證理。故境智猶二。登地已上。與理相應。緣觀俱寂。若破病論之。時眾聞攝受正法。則謂智為能攝。正法是所攝。則起境智二見。今破二見。故明不二。是以有此文來也。此四條義。通貫於後。並不可出也。世尊攝受正法。此一句牒前攝受正法語來也。前已釋廣大義竟。未釋攝受正法。今欲釋之。故牒將來。攝受正法者。正解攝受義也。將欲解釋。故重題章門也。無異正法者。此明攝受即正法。謂智不異境。無異攝受正法者。此明正法不異於智也。正法即攝受正法。正結理不異智也。以不二故言不異。非是相似故言無異。世尊無異波羅蜜下。自上已來釋廣大章門竟。今釋第二無量因行章門。由

【現代漢語翻譯】現代漢語譯本：這是真正的佛法，是佛法中最重要的部分，是證悟的源泉。這裡所說的『文』，指的是通過智慧來證悟真理，其中包含『不二而二』的含義和『二而不二』的含義。『不二而二』指的是，智慧是能證悟的主體，真理是所證悟的客體；真理是能產生智慧的根源，智慧是真理所產生的現象。『二而不二』指的是，不執著于智慧是能照亮一切的主體，真理是被智慧所照亮的客體；不執著于真理是能產生一切的根源，智慧是真理所產生的現象。如同《大品般若經》所說：『與般若相應，卻不見相應與不相應。』與般若相應，就是『不二而二』的含義；不見相應與不相應，就是『二而不二』的含義。《智度論》說：『實相（Satya-laksana）並非般若（Prajna），而是能產生般若。』這就是『不二而二』的含義。又說：『緣是一邊，觀是一邊，雖然是兩邊，卻名為中道。』這就是『二而不二』的含義。從上面所說的內容來看，闡明了攝受正法，闡明了『不二而二』的含義。現在闡明相即，就是『二而不二』的含義。如果從修行的位次來討論，地前菩薩（Bodhisattva）尚未能證悟真理，所以境界和智慧仍然是二元的。登地菩薩（Bodhisattva）以上，與真理相應，緣和觀都寂靜無為。如果從破除執著的角度來討論，當時聽法的聽眾聽到『攝受正法』，就認為智慧是能攝受的主體，正法是被攝受的客體，從而產生了境界和智慧二元的見解。現在爲了破除這種二元見解，所以闡明『不二』。因此才有了這段經文。這四條義理，貫穿於後面的內容，是不可分割的。『世尊攝受正法』，這一句是重複前面『攝受正法』的語句。前面已經解釋了廣大的含義，還沒有解釋『攝受正法』，現在想要解釋它，所以重複提出這一章的主題。『無異正法者』，這說明攝受就是正法，意思是智慧不異於境界。『無異攝受正法者』，這說明正法不異於智慧。『正法即攝受正法』，這是總結真理不異於智慧。因為是不二的緣故，所以說『不異』，不是因為相似的緣故，所以說『無異』。『世尊無異波羅蜜（Paramita）下』，從上面所說的內容來看，已經解釋了廣大章門，現在解釋第二個無量因行章門。

【English Translation】 English version: This is the true Dharma (correct law), the most important part of the Buddha's teachings, and the source of enlightenment. The 'text' mentioned here refers to the wisdom to realize the truth, which contains the meaning of 'non-dual yet dual' and 'dual yet non-dual'. 'Non-dual yet dual' means that wisdom is the subject that can realize, and truth is the object that is realized; truth is the source that can generate wisdom, and wisdom is the phenomenon generated by truth. 'Dual yet non-dual' means not being attached to the idea that wisdom is the subject that illuminates everything, and truth is the object illuminated by wisdom; not being attached to the idea that truth is the source that generates everything, and wisdom is the phenomenon generated by truth. As the Mahaprajnaparamita Sutra says: 'Corresponding with Prajna (wisdom), yet not seeing correspondence or non-correspondence.' Corresponding with Prajna, is the meaning of 'non-dual yet dual'; not seeing correspondence or non-correspondence, is the meaning of 'dual yet non-dual'. The Mahaprajnaparamitasastra says: 'The Satya-laksana (true nature of reality) is not Prajna, but it can generate Prajna.' This is the meaning of 'non-dual yet dual'. It also says: 'Condition (pratyaya) is one side, contemplation (dhyana) is one side, although they are two sides, they are called the Middle Way (madhyama-pratipada).' This is the meaning of 'dual yet non-dual'. From what has been said above, it clarifies the embracing of the true Dharma, and clarifies the meaning of 'non-dual yet dual'. Now clarifying the mutual identity, is the meaning of 'dual yet non-dual'. If we discuss it from the perspective of the stages of practice, Bodhisattvas before the Bhumi (stages of enlightenment) have not yet been able to realize the truth, so the realm and wisdom are still dualistic. Bodhisattvas above the Bhumi, correspond with the truth, and both condition and contemplation are silent and inactive. If we discuss it from the perspective of breaking attachments, the audience who heard 'embracing the true Dharma' at that time, thought that wisdom is the subject that can embrace, and the true Dharma is the object that is embraced, thus generating the dualistic view of realm and wisdom. Now, in order to break this dualistic view, 'non-duality' is clarified. Therefore, there is this passage of scripture. These four principles permeate the following content and are inseparable. 'The World Honored One embraces the true Dharma', this sentence repeats the phrase 'embracing the true Dharma' from the previous passage. The meaning of vastness has already been explained earlier, but 'embracing the true Dharma' has not yet been explained. Now, wanting to explain it, the topic of this chapter is repeated. 'Not different from the true Dharma', this explains that embracing is the true Dharma, meaning that wisdom is not different from the realm. 'Not different from embracing the true Dharma', this explains that the true Dharma is not different from wisdom. 'The true Dharma is embracing the true Dharma', this summarizes that truth is not different from wisdom. Because it is non-dual, it is said to be 'not different', not because it is similar, it is said to be 'without difference'. 'The World Honored One is not different from Paramita (perfection) below', from what has been said above, the chapter on vastness has been explained, now the second chapter on immeasurable causal practices is explained.

理成行。故次理明行也。又正法語通。非但理是正法。行亦是正法。故有此文來也。就文亦二。初明攝受。次明正法。上前明正法。后明攝受。今前明攝受。后明正法。與上不同者。接上攝受即明攝受故也。又攝受與正法。義無前後。故得回互釋之。又欲明標釋結義。所以前明攝受。言標釋結者。初標即義。從何以故下。釋即義。次此後結即義也。此中應明釋名門。所言攝受正法者。六度即是因行正法。錄六度之法在心。名之為攝。如六度法而頓證。故名為受。頓證之時。不見能攝所攝。能證所證。不知何以目之。強名攝受。此即是今文明相即義。又攝受有不二二義。二不二義。不二而二。故有能攝所攝能證所證。二而不二。則能所宛然而常寂滅。又約位明之。地前未得真證。故猶有能所。登地已上。永得於真證。故緣觀俱寂。若破病者。眾生謂能攝所攝異。破彼二見。故明不二。此是破二明不二。二病若去。不二亦除。如華嚴云。不著不二法。以無一二故。又智度論云。破二不著一。是名為法忍。法忍者。心安理法。不見一二也。就文有二。初總明不二。次別明不二。三總結不二。初文三句。無異波羅蜜者。明攝受正法不異波羅蜜。無異攝受正法者。明波羅蜜不異攝受正法。問。此與上攝受何異。答。有同有異。若

言攝受不異波羅蜜。波羅蜜不異攝受。此與上智不異理。理不異智。其義則同。但上明理不異智。智不異理。今明智不異行。行不異智。若言攝受正法不異波羅蜜。波羅蜜不異攝受正法。此欲明攝受正法廣大之義。非但理正法是。攝受正法。波羅蜜行法亦是攝受正法。是故攝受正法其義廣大。攝受正法即波羅蜜者。上來兩句明無異。今第三句結簡無異。所以無異者。以即是故。名曰無異。非謂相似故言無異。問。結即中何因少一句。答。既言攝受即波羅蜜。當知波羅蜜即攝受。故不須第二句也。結中亦有二義。一結智與波羅蜜不異。二結攝受正法與波羅蜜無異。問。攝受是能攝受之智。正法是六度之行。智與行既其不二。云何一智體即具一切行。答。如一正觀。止惡義邊說名為戒。證靜義邊名之為定。能照義邊稱之為慧。達到義邊即波羅蜜。是故一智攝一切行。問。六度與正觀無異。此是解與行無異。亦得言實相正法與六度無異不。答。上明智與理無異。望理智即是行。智既與理無異。即是行與理無異。問。云何無異。答。菩薩以實相心行六度。故六度即實相。今且就檀釋之。然雖復四絕。三事宛然。此實相即檀。雖三事宛然。常是四絕。故檀即實相。檀度既爾。余行例然。問。上明從實相出生四乘因果。菩薩即以四

【現代漢語翻譯】言語的攝受與波羅蜜（pāramitā，到彼岸）沒有差異。波羅蜜與攝受沒有差異。這與前面所說的智慧不異於真理，真理不異於智慧，意義相同。只是前面闡明的是真理不異於智慧，智慧不異於真理；現在闡明的是智慧不異於修行，修行不異於智慧。如果說攝受正法不異於波羅蜜，波羅蜜不異於攝受正法，這是爲了闡明攝受正法的廣大之義。不僅僅是真理正法才是攝受正法，波羅蜜的修行之法也是攝受正法。因此，攝受正法的意義非常廣大。攝受正法即是波羅蜜，前面兩句闡明沒有差異，現在第三句總結並簡要說明沒有差異。之所以沒有差異，是因為它們本來就是一體，所以說沒有差異，而不是因為相似才說沒有差異。問：總結『即是』時，為什麼少了一句？答：既然說了攝受即是波羅蜜，就應當知道波羅蜜即是攝受，所以不需要第二句。總結中也有兩層含義：一是總結智慧與波羅蜜沒有差異，二是總結攝受正法與波羅蜜沒有差異。問：攝受是能攝受的智慧，正法是六度（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的修行，智慧與修行既然沒有差別，為什麼一個智慧的本體就能具足一切修行？答：比如一個正觀，從止息惡行的角度來說，稱為戒；從證得寂靜的角度來說，稱為定；從能夠照亮的角度來說，稱為慧；從能夠到達彼岸的角度來說，就是波羅蜜。因此，一個智慧攝受一切修行。問：六度與正觀沒有差異，這是理解與修行沒有差異。也可以說實相正法與六度沒有差異嗎？答：前面闡明了智慧與真理沒有差異，從真理的角度來看，智慧就是修行。智慧既然與真理沒有差異，也就是修行與真理沒有差異。問：如何沒有差異？答：菩薩以實相之心修行六度，所以六度就是實相。現在暫且就佈施（dāna）來解釋。雖然四相斷絕，但三事（能施者、受施者、所施物）依然宛然存在。這實相就是佈施。雖然三事宛然存在，但常是四相斷絕。所以佈施就是實相。佈施如此，其餘的修行也可以依此類推。問：前面闡明了從實相出生四乘（śrāvakayāna，聲聞乘；pratyekabuddhayāna，緣覺乘；bodhisattvayāna，菩薩乘；buddhayāna，佛乘）的因果，菩薩就以四

【English Translation】 The 'embracing' of speech is not different from pāramitā (perfection). Pāramitā is not different from 'embracing'. This is similar to the previous statement that wisdom is not different from principle, and principle is not different from wisdom. The meaning is the same. However, the previous explanation clarified that principle is not different from wisdom, and wisdom is not different from principle. Now, it clarifies that wisdom is not different from practice, and practice is not different from wisdom. If it is said that embracing the True Dharma is not different from pāramitā, and pāramitā is not different from embracing the True Dharma, this is to clarify the vast meaning of embracing the True Dharma. It is not only the principle of the True Dharma that is embracing the True Dharma, but also the practice of pāramitā is embracing the True Dharma. Therefore, the meaning of embracing the True Dharma is very vast. Embracing the True Dharma is pāramitā. The previous two sentences clarified that there is no difference. Now, the third sentence summarizes and briefly explains that there is no difference. The reason why there is no difference is because they are originally one, so it is said that there is no difference, not because they are similar that it is said that there is no difference. Question: When summarizing 'is', why is one sentence missing? Answer: Since it is said that embracing is pāramitā, it should be known that pāramitā is embracing, so the second sentence is not needed. There are also two meanings in the summary: one is to summarize that wisdom and pāramitā are not different, and the other is to summarize that embracing the True Dharma and pāramitā are not different. Question: Embracing is the wisdom that can embrace, and the True Dharma is the practice of the six pāramitās (ṣaṭ-pāramitā, generosity, morality, patience, diligence, concentration, and wisdom). Since wisdom and practice are not different, why can one wisdom body possess all practices? Answer: For example, a single correct contemplation, from the perspective of stopping evil deeds, is called morality; from the perspective of attaining tranquility, it is called concentration; from the perspective of being able to illuminate, it is called wisdom; from the perspective of being able to reach the other shore, it is pāramitā. Therefore, one wisdom embraces all practices. Question: The six pāramitās are not different from correct contemplation. This is understanding that practice is not different. Can it also be said that the True Dharma of reality is not different from the six pāramitās? Answer: The previous explanation clarified that wisdom is not different from principle. From the perspective of principle, wisdom is practice. Since wisdom is not different from principle, it means that practice is not different from principle. Question: How is there no difference? Answer: Bodhisattvas practice the six pāramitās with the mind of reality, so the six pāramitās are reality. Now, let's explain it with generosity (dāna) for the time being. Although the four aspects are severed, the three things (the giver, the receiver, and the gift) are still clearly present. This reality is generosity. Although the three things are clearly present, it is always the severance of the four aspects. Therefore, generosity is reality. Generosity is like this, and the rest of the practices can be inferred by analogy. Question: The previous explanation clarified that the causes and effects of the four vehicles (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna, buddhayāna) are born from reality, and Bodhisattvas use the four

乘因果行。利益於人。與今文明攝受正法何異。答。上明四乘之法利人。今明以六度之行益物。若爾。上即是四乘。六度益物即是一乘。前即是出生益物。今是收入利人。又上明從理出生行。今明行成。故用行益物。則上明其本。今辨末也。何以故下。上來第一明攝受。今第二明正法。亦上是標即。今是釋即。何以故者。此是問辭。問意云。何故攝受正法即是六波羅蜜。攝受正法已下。此是答。答意云。六度即是正法。菩薩攝受六度正法。以化於人。故攝受正法與波羅蜜無異。此中明六度即為六階。一一度中各有三句。一標機緣。二明菩薩行施。三結行成為波羅蜜。初言應以施成就者。此明所化機緣也。問。此是何等人耶。答。有人言。此是慳貪眾生。宜教行施。故名成就。今謂文相不爾。經云應以施成就者。此明前人根緣應見菩薩行施得成就者。菩薩則為之行施。何關教前人行施耶。六度皆有此文。必宜前定之也。問。此是何人。答。此人不定。自有慳貪眾生。不肯佈施。菩薩前自行施。使彼學之。二者。自有貧窮眾生。菩薩施其財物。令其歡喜。與菩薩為眷屬。然後化令入道。故云以施成就之。自有眾生。應見菩薩行施。而得悟道。故菩薩為之行施也。以施成就下。第二明菩薩行施。就文為二。初標二章門。次釋

【現代漢語翻譯】現代漢語譯本以乘因果之行來利益他人，與現在所說的用文明來攝受正法有什麼不同呢？回答是：前面說明了用四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）之法來利益他人，現在說明用六度（佈施、持戒、忍辱、精進、禪定、智慧）之行來利益眾生。如果這樣說，那麼前面就是四乘，用六度利益眾生就是一乘。前面是從理上出生利益眾生的行為，現在是行為已經成就。所以用行為來利益眾生，那麼前面說明的是根本，現在辨別的是末節。為什麼下面要這樣說呢？前面第一點說明的是攝受，現在第二點說明的是正法。前面是標立，現在是解釋。『何以故』這三個字，是提問的語句。問的意思是：為什麼攝受正法就是六波羅蜜（佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜）呢？『攝受正法已下』，這是回答。回答的意思是：六度就是正法。菩薩攝受六度正法，用來教化他人。所以攝受正法與波羅蜜沒有區別。這裡說明六度就是六個階梯。每一個度中各有三句話。第一是標明機緣，第二是說明菩薩行佈施，第三是總結行為成為波羅蜜。最初說『應以施成就者』，這是說明所教化的機緣。問：這是什麼樣的人呢？答：有人說，這是慳貪的眾生，應該教導他們行佈施，所以叫做成就。現在我認為文意不是這樣。經文說『應以施成就者』，這是說明前面的人的根器和因緣，應該看到菩薩行佈施而得到成就的人，菩薩就為他們行佈施。這與教導前面的人行佈施有什麼關係呢？六度都有這樣的文句，必定應該預先確定這一點。問：這是什麼樣的人呢？答：這種人是不確定的。有慳貪的眾生，不肯佈施，菩薩先自己行佈施，使他們學習。第二種情況，有貧窮的眾生，菩薩佈施財物給他們，使他們歡喜，與菩薩成為眷屬，然後教化他們進入佛道。所以說『以施成就之』。還有一種情況，有眾生應該看到菩薩行佈施，從而悟道，所以菩薩為他們行佈施。『以施成就下』，第二點說明菩薩行佈施。就文義來說分為兩部分。首先標明兩個章節，其次是解釋。上明四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）之法利人。今明以六度（佈施、持戒、忍辱、精進、禪定、智慧）之行益物。若爾。上即是四乘。六度益物即是一乘。前即是出生益物。今是收入利人。又上明從理出生行。今明行成。故用行益物。則上明其本。今辨末也。何以故下。上來第一明攝受。今第二明正法。亦上是標即。今是釋即。何以故者。此是問辭。問意云。何故攝受正法即是六波羅蜜（佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜）。攝受正法已下。此是答。答意云。六度即是正法。菩薩攝受六度正法。以化於人。故攝受正法與波羅蜜無異。此中明六度即為六階。一一度中各有三句。一標機緣。二明菩薩行施。三結行成為波羅蜜。初言應以施成就者。此明所化機緣也。問。此是何等人耶。答。有人言。此是慳貪眾生。宜教行施。故名成就。今謂文相不爾。經云應以施成就者。此明前人根緣應見菩薩行施得成就者。菩薩則為之行施。何關教前人行施耶。六度皆有此文。必宜前定之也。問。此是何人。答。此人不定。自有慳貪眾生。不肯佈施。菩薩前自行施。使彼學之。二者。自有貧窮眾生。菩薩施其財物。令其歡喜。與菩薩為眷屬。然後化令入道。故云以施成就之。自有眾生。應見菩薩行施。而得悟道。故菩薩為之行施也。以施成就下。第二明菩薩行施。就文為二。初標二章門。次釋

【English Translation】 English version How is benefiting others through the practice of cause and effect different from embracing the Dharma with civilization now? The answer is: The former explains benefiting people with the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna), while the latter explains benefiting beings with the practice of the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā). If so, the former is the Four Vehicles, and benefiting beings with the Six Perfections is the One Vehicle. The former is the generation of benefiting beings from principle, while the latter is the accomplishment of practice. Therefore, using practice to benefit beings means the former explains the root, and the latter distinguishes the branches. Why is it said below? The first point above explains embracing, and the second point explains the Dharma. The former is the establishment, and the latter is the explanation. 'Why?' is a question. The meaning of the question is: Why is embracing the Dharma the same as the Six Pāramitās (Dāna Pāramitā, Śīla Pāramitā, Kṣānti Pāramitā, Vīrya Pāramitā, Dhyāna Pāramitā, and Prajñā Pāramitā)? 'Embracing the Dharma onwards' is the answer. The meaning of the answer is: The Six Perfections are the Dharma. Bodhisattvas embrace the Six Perfections to transform others. Therefore, embracing the Dharma is no different from the Pāramitās. This explains that the Six Perfections are six steps. Each perfection has three sentences. First, it marks the opportunity; second, it explains the Bodhisattva's practice of giving; and third, it concludes that the practice becomes a Pāramitā. The initial statement 'Those who should be accomplished by giving' explains the opportunity to be transformed. Question: What kind of people are these? Answer: Some say that these are miserly beings who should be taught to practice giving, hence the name 'accomplishment'. Now, I think the text is not like that. The sutra says 'Those who should be accomplished by giving', which explains that the roots and conditions of the people in front should see the Bodhisattva practicing giving and attain accomplishment, and the Bodhisattva will practice giving for them. What does this have to do with teaching the people in front to practice giving? All Six Perfections have this sentence, which must be determined in advance. Question: What kind of people are these? Answer: These people are uncertain. There are miserly beings who are unwilling to give. The Bodhisattva first practices giving himself to make them learn. Secondly, there are poor beings to whom the Bodhisattva gives wealth to make them happy, become relatives of the Bodhisattva, and then transform them to enter the path. Therefore, it is said 'accomplish them with giving'. There are also beings who should see the Bodhisattva practicing giving and thus attain enlightenment, so the Bodhisattva practices giving for them. 'Accomplish them with giving onwards', the second point explains the Bodhisattva's practice of giving. In terms of the text, it is divided into two parts. First, it marks the two chapters, and second, it explains. The above explains benefiting people with the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna). Now explaining benefiting beings with the practice of the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā). If so. The above is the Four Vehicles. Benefiting beings with the Six Perfections is the One Vehicle. The former is the generation of benefiting beings from principle. Now is the accomplishment of practice. Therefore, using practice to benefit beings. Then the above explains its root. Now distinguish the end. Why below. The first above explains embracing. The second now explains the Dharma. Also the above is the mark. Now is the explanation. Why is this a question. The meaning of the question is. Why is embracing the Dharma the Six Pāramitās (Dāna Pāramitā, Śīla Pāramitā, Kṣānti Pāramitā, Vīrya Pāramitā, Dhyāna Pāramitā, and Prajñā Pāramitā). Embracing the Dharma below. This is the answer. The answer means. The Six Perfections are the Dharma. Bodhisattvas embrace the Six Perfections. To transform people. Therefore, embracing the Dharma is no different from the Pāramitās. This explains that the Six Perfections are six steps. Each degree has three sentences. One marks the opportunity. The second explains the Bodhisattva's practice of giving. The third concludes that the practice becomes a Pāramitā. The initial statement should be accomplished by giving. This explains the opportunity to be transformed. Question. What kind of people are these. Answer. Some say. These are greedy beings. It is appropriate to teach giving. Therefore, it is called accomplishment. Now I think the text is not like that. The sutra says that those who should be accomplished by giving. This explains that the roots of the people in front should see the Bodhisattva practicing giving and attain accomplishment. The Bodhisattva will practice giving for them. What does this have to do with teaching the people in front to practice giving. All Six Perfections have this sentence. It must be determined in advance. Question. Who is this. Answer. This person is uncertain. There are greedy beings. Unwilling to give. The Bodhisattva first practices giving himself. Make them learn. Secondly. There are poor beings. The Bodhisattva gives them wealth. Make them happy. Become relatives of the Bodhisattva. Then transform them to enter the path. Therefore, it is said to accomplish it with giving. There are also beings. Should see the Bodhisattva practicing giving. And attain enlightenment. Therefore, the Bodhisattva practices giving for them. Accomplish them with giving below. The second explains the Bodhisattva's practice of giving. In terms of the text, it is divided into two parts. The first marks the two chapters. Next explanation

二章門。以施成就者。標二章門也。施之一字。謂菩薩行施章門也。成就者。利物章門。乃至捨身支節者。釋兩章門。即前釋行施章門。施有內外。捨身是內。舍余是外。外易內難。從外至內。故云乃至捨身支節也。乃至是其窮到之辭。將護彼意已下。釋第二成就章門。將護彼意者。善順機緣。名將護彼意。菩薩雖復內外頓舍。此是合理。未必稱機。今欲明稱機。故云將護彼意也。而成就之者下。以順機緣行施。而前人遂便得益。故言而成就之。彼所成就眾生建立正法者。釋上成就之義也。菩薩以攝受正法心。為物行施。遂令眾生悟道。得入攝受正法之中。故攝受正法得攝施行。亦得攝受一切眾生。是故攝受正法其義廣大。故前云攝受正法。即是波羅蜜。施行既爾。餘五類然。攝受正法有二。一者攝行。謂攝受正法攝受正法。攝受六度等萬行。二者攝緣。菩薩行六度。令一切眾生皆得悟道。入正法中。故攝受正法其義廣大也。是名檀波羅蜜者。第三結檀行成就。守護六根下。第二戒度亦三。一標機緣。二辨菩薩持戒。三結行成名波羅蜜。應以戒成就者。標機緣也。問。是何等緣。答。亦有多種。自有破戒之緣。令其改悔持戒。自有本未有戒。令其受戒。自有見持戒而起愛敬之心。自有見持戒而得悟道。問。何故一一度

【現代漢語翻譯】現代漢語譯本第二章門。以佈施成就者：這是標示第二章門。『佈施』一詞，指的是菩薩行佈施的章門。『成就者』，是利益眾生的章門。『乃至捨身支節者』：解釋這兩個章門，即前面解釋的行佈施章門。佈施有內外之分，捨身是內施，捨棄身外之物是外施。外施容易內施難，所以從外到內，故說『乃至捨身支節』。『乃至』是窮盡的意思。『將護彼意已下』：解釋第二成就章門。『將護彼意』，是善於順應眾生的根機和因緣，名為『將護彼意』。菩薩即使內外之物都能捨棄，這是合乎道理的，但未必契合眾生的根機。現在要說明契合根機，所以說『將護彼意』。『而成就之者下』：以順應根機因緣來行佈施，而使前人因此受益，所以說『而成就之』。『彼所成就眾生建立正法者』：解釋上面『成就之』的含義。菩薩以攝受正法的心，為眾生行佈施，於是使眾生覺悟，得以進入攝受正法之中。所以攝受正法，就能攝受佈施之行，也能攝受一切眾生。因此攝受正法的意義廣大。所以前面說攝受正法，就是波羅蜜（pāramitā，到彼岸）。佈施之行既然如此，其餘五度也是這樣。攝受正法有二種：一是攝行，即攝受正法，攝受六度等萬行；二是攝緣，菩薩行六度，使一切眾生都能覺悟，進入正法之中。所以攝受正法的意義廣大。『是名檀波羅蜜者』：第三，總結佈施之行得以成就。『守護六根下』：第二，戒度（śīla-pāramitā，持戒到彼岸）也分三部分：一、標示根機因緣；二、辨明菩薩持戒；三、總結行持成就，名為波羅蜜。『應以戒成就者』：標示根機因緣。問：這是什麼樣的因緣？答：也有多種。有的是有破戒的因緣，使他改正悔悟而持戒；有的是本來沒有戒，使他受戒；有的是見到持戒的人而生起愛敬之心；有的是見到持戒的人而得以悟道。問：為什麼每一種度（pāramitā）

【English Translation】 English version Chapter Two: Accomplishment through Giving. This marks the second chapter. The word 'Giving' refers to the chapter on the Bodhisattva's practice of giving. 'Accomplishment' refers to the chapter on benefiting beings. 'Even to the point of sacrificing limbs': This explains the two chapters, namely the chapter on the practice of giving. Giving is divided into internal and external. Sacrificing the body is internal giving, while giving away external possessions is external giving. External giving is easy, while internal giving is difficult. Therefore, it proceeds from external to internal, hence the saying 'even to the point of sacrificing limbs.' 'Even to the point of' signifies the ultimate extent. 'Protecting their intentions and below': This explains the second chapter on accomplishment. 'Protecting their intentions' means skillfully adapting to the faculties and conditions of beings, which is called 'protecting their intentions.' Even if a Bodhisattva can give up both internal and external possessions, this is reasonable, but it may not necessarily align with the faculties of beings. Now, to explain aligning with the faculties, it says 'protecting their intentions.' 'And those who accomplish it below': By practicing giving in accordance with the faculties and conditions, the recipient benefits from it, hence the saying 'and those who accomplish it.' 'Those beings who are accomplished establish the Correct Dharma': This explains the meaning of 'accomplish it' above. The Bodhisattva, with the mind of embracing the Correct Dharma, practices giving for beings, thereby enabling beings to awaken and enter into the embrace of the Correct Dharma. Therefore, embracing the Correct Dharma can embrace the practice of giving and can also embrace all beings. Hence, the meaning of embracing the Correct Dharma is vast. Therefore, it was previously said that embracing the Correct Dharma is the Pāramitā (to the other shore). Since the practice of giving is like this, the other five perfections are also like this. There are two types of embracing the Correct Dharma: first, embracing the practice, which is embracing the Correct Dharma, embracing the Six Perfections and other myriad practices; second, embracing the conditions, the Bodhisattva practices the Six Perfections, enabling all beings to awaken and enter into the Correct Dharma. Therefore, the meaning of embracing the Correct Dharma is vast. 'This is called Dāna-pāramitā': Third, concluding that the practice of giving is accomplished. 'Guarding the six senses below': Second, the Śīla-pāramitā (perfection of morality) is also divided into three parts: first, marking the faculties and conditions; second, distinguishing the Bodhisattva's upholding of precepts; third, concluding that the practice is accomplished and named Pāramitā. 'Those who should be accomplished by precepts': Marking the faculties and conditions. Question: What kind of conditions are these? Answer: There are also many kinds. Some have the conditions to break precepts, causing them to correct and repent and uphold precepts; some originally have no precepts, causing them to receive precepts; some see those who uphold precepts and give rise to love and respect; some see those who uphold precepts and are able to awaken. Question: Why is each Pāramitā

中出多緣耶。答。若如大品。一一度中凡有四句。一自行六度。二教他行。三嘆行法。四美行人。則六度各對六緣。今此文中。藥別病通。以明六行。故是藥別。所對之緣不別標之。知病通也。以守護六根下。第二明菩薩持戒。就文為二。一明菩薩自持戒。第二明菩薩持戒。令物得益。守護六根者。六根如門。能通六塵惡賊。損壞戒善。故須防護。防護之法。唯念與慧。念心守境。慧巧分別知其損益。凈身口意業者。菩薩持戒有始有終。守護六根。是其始也。凈身口意。戒行成就。成就之中。凈身口意。是正戒離性罪也。乃至正四威儀。謂離遮罪。乃至還是窮到之辭。性罪易離。遮罪難防。從易至難。亦是從重至輕。故云乃至正四威儀。將護彼意者。上來第一明菩薩持戒。今第二明使他行戒。具以如上說。是名下。第三結具戒行名波羅蜜。就忍行中亦三。一標所為緣。故言應以忍成就者。若彼眾生下。第二明菩薩行忍亦二。初明行忍。二為成就眾生也。罵詈毀辱誹謗是口辱。對面而論名為罵詈。背後道說稱為毀辱。全無忘造稱曰誹謗。恐怖者。是其身辱。打縛割截系閉等事說為恐怖。又恐怖者。亦通於口。以說諸惡事而恐怖之故也。以無恚心者。此明忍也。得無嗔善根。故云無恚。饒益心者。非但無嗔。菩薩見打罵時

【現代漢語翻譯】現代漢語譯本中出多緣耶？答：若如《大品般若經》，一一度中凡有四句：一、自行六度（六種達到彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）。二、教他行。三、嘆行法。四、美行人。則六度各對六緣。今此文中，藥別病通，以明六行，故是藥別。所對之緣不別標之，知病通也。以守護六根下，第二明菩薩持戒。就文為二：一、明菩薩自持戒。第二、明菩薩持戒，令物得益。守護六根者，六根如門，能通六塵惡賊，損壞戒善，故須防護。防護之法，唯念與慧。念心守境，慧巧分別知其損益。凈身口意業者，菩薩持戒有始有終。守護六根，是其始也。凈身口意，戒行成就。成就之中，凈身口意，是正戒離性罪也。乃至正四威儀，謂離遮罪。乃至還是窮到之辭。性罪易離，遮罪難防。從易至難，亦是從重至輕。故云乃至正四威儀。將護彼意者，上來第一明菩薩持戒，今第二明使他行戒，具以如上說。是名下，第三結具戒行名波羅蜜（到達彼岸）。就忍行中亦三：一、標所為緣，故言應以忍成就者。若彼眾生下，第二明菩薩行忍亦二：初明行忍，二為成就眾生也。罵詈、毀辱、誹謗是口辱。對面而論名為罵詈，背後道說稱為毀辱，全無忘造稱曰誹謗。恐怖者，是其身辱。打縛、割截、系閉等事說為恐怖。又恐怖者，亦通於口，以說諸惡事而恐怖之故也。以無恚心者，此明忍也。得無嗔善根，故云無恚。饒益心者，非但無嗔，菩薩見打罵時

【English Translation】 English version What are the multiple conditions that arise? The answer is: As in the Mahāprajñāpāramitā Sutra (Great Perfection of Wisdom Sutra), each of the six perfections has four aspects: 1. Practicing the six perfections oneself (the six ways to reach the other shore: generosity, discipline, patience, diligence, concentration, and wisdom). 2. Teaching others to practice. 3. Praising the practice. 4. Admiring the practitioner. Thus, each of the six perfections corresponds to six conditions. In this text, the medicine is specific, but the illness is general, illustrating the six practices. Therefore, the medicine is specific, but the corresponding conditions are not specifically marked, indicating that the illness is general. Following 'guarding the six senses,' the second part explains the Bodhisattva's upholding of precepts. This section is divided into two parts: 1. Explaining the Bodhisattva's self-discipline. 2. Explaining how the Bodhisattva's upholding of precepts benefits others. 'Guarding the six senses' means that the six senses are like doors, through which the six dusts (objects of the senses) and evil thieves can pass, damaging the goodness of precepts. Therefore, they must be protected. The method of protection is only mindfulness and wisdom. Mindfulness keeps the mind on the object, and wisdom skillfully distinguishes between benefit and harm. 'Purifying body, speech, and mind' means that the Bodhisattva's upholding of precepts has a beginning and an end. Guarding the six senses is the beginning. Purifying body, speech, and mind is the accomplishment of the precepts. Among the accomplishments, purifying body, speech, and mind is the correct precept, separating from the fundamental offenses. 'Even the proper four kinds of deportment' refers to separating from the secondary offenses. 'Even' is an exhaustive term. Fundamental offenses are easy to abandon, while secondary offenses are difficult to prevent. Moving from easy to difficult is also moving from heavy to light. Therefore, it says 'even the proper four kinds of deportment.' 'Considering the intentions of others' means that the first part explained the Bodhisattva's upholding of precepts, and now the second part explains how to enable others to practice precepts, as described above. 'This is called' is the third part, concluding that the complete practice of precepts is called pāramitā (reaching the other shore). The practice of patience also has three aspects: 1. Indicating the reason for doing so, hence the saying 'should be accomplished with patience.' Following 'if those beings,' the second part explains the Bodhisattva's practice of patience, also in two parts: first, explaining the practice of patience; second, for the sake of accomplishing beings. 'Scolding, insulting, and slandering' are verbal insults. Speaking face-to-face is called scolding, speaking behind the back is called insulting, and fabricating completely is called slandering. 'Terror' is physical insult. Beating, binding, cutting, tying up, and imprisoning are described as terror. Also, terror can also be verbal, because of frightening by speaking evil things. 'With no hatred in mind' explains patience. Obtaining the good root of non-anger is called 'no hatred.' 'Benefiting mind' means not only no anger, but when the Bodhisattva sees beating and scolding

。即於前人起饒益心。羅漢之人得打罵時心亦不嗔。不能于中即起慈心饒益於彼。菩薩能也。第一忍力者。忍辱是第一道。如經中說。忍之為德。持戒苦行所不能及。故稱第一。又智度論云。行生忍時。得無量功德。行法忍時。得無量智慧。德兼福慧。故云第一。乃至顏色無變者。乃至還是窮到之辭。菩薩行忍。不起嗔恚。不生結恨。亦不加報。此離重過。今明乃至無變。遠離輕失。將護已下。第二同前。是名下。第三結成忍度也。進度亦三。易知。菩薩精進。為度眾生。是故說言于彼眾生不起懈心。此明離過。如經說。懶墮是精進家障。懈怠是精進之垢。障重垢輕。今說離輕也。尚無有輕。況當有重。生大欲心者。上明離過。今辨習德。于諸善法皆有修意。名大欲心。又于諸眾生皆有度意。名大欲心。欲心是其精進方便。故前生之。第一精進者。正明精進體。第一精進。是心精進。乃至已下。謂身精進。行住坐臥。常能勤苦。名若四威儀。心易身難。從心生身。故言乃至也。禪度亦三。于彼眾生以不亂心不外向心者。心不住於一境。名為亂心。心緣外境。名外向心。此是定障。菩薩得定。故遠離之。有人言。不亂者。離性亂。不外向者。離事亂。佛性論云。性亂者是五識中亂。事亂者是意識中亂。又凈名云。心不住

內。亦不在外。是為菩薩晏坐。第一正念者。上明所離。今明所得。生空法空。常以空理自安。故云正念。問。生空法空。此是正慧。云何言正定。答。即一空觀。二義說之。窮照曰慧。極靜為定。故成實論云。爾時二種。如實知名慧。攝心名三昧。又念是禪因。能生定心。如禪支及四如意足。不言第一正定。而舉其因者。對下不忘。顯守境力。乃至久時所作。身業也。久時所說者。口業也。終不忘失。明定心恒憶。久時身口業不忘也。問。何故有此意來。答。菩薩因定發宿命通。故憶持久所作事。又因定得於三輪。第一正念。謂因定得他心輪。久時所作。是神通輪。久時所說。是說法輪。並不忘失也。夫心喧則情暗。神靜則慮明。故見曠劫如在目前。故云不忘失也。智慧亦三。彼諸眾生問一切義者。問五明等一切義也。亦問五法藏一切義也。五法藏者。三世為三。無為為四。不可說為五。以無畏心而演說者。夫畏由癡生。安由解發。既明達在壞。故有難能酬。有酬必塞。故云以無畏心而為演說也。一切論。謂世辨論。隨世論。圍陀論。毗伽羅論。衛世師論。又是五明論。此是明智人之所造。又學此論者。亦能生人明慧。故稱五明。五明論者。謂內論。因明論。聲明論。醫方論。工巧論。故稱五也。此五並須賓主論量

【現代漢語翻譯】『內。亦不在外。是為菩薩晏坐。』（不在內，也不在外，這就是菩薩的安坐）。第一正念者。上明所離。今明所得。生空法空。常以空理自安。故云正念。（第一正念，上面說明所要遠離的，現在說明所要得到的。通過體悟眾生空和諸法空，常常以空的道理來使自己安寧，所以稱為正念）。問。生空法空。此是正慧。云何言正定。答。即一空觀。二義說之。窮照曰慧。極靜為定。故成實論云。爾時二種。如實知名慧。攝心名三昧。（問：體悟眾生空和諸法空，這是正慧，為什麼說是正定呢？答：這實際上是一種空觀，從兩個方面來說明。徹底照見稱為慧，極其寂靜稱為定。所以《成實論》說，那時有兩種，如實知稱為慧，攝心稱為三昧）。又念是禪因。能生定心。如禪支及四如意足。不言第一正定。而舉其因者。對下不忘。顯守境力。乃至久時所作。身業也。久時所說者。口業也。終不忘失。明定心恒憶。久時身口業不忘也。（而且念是禪定的原因，能夠產生定心，例如禪支和四如意足。這裡不說第一正定，而舉出它的原因，是爲了對應下面的不忘失，顯示守護境界的力量。乃至很久時間所做的，是身業。很久時間所說的，是口業。最終都不會忘記，說明定心能夠恒常憶念，很久時間的身口業都不會忘記）。問。何故有此意來。答。菩薩因定發宿命通。故憶持久所作事。又因定得於三輪。第一正念。謂因定得他心輪。久時所作。是神通輪。久時所說。是說法輪。並不忘失也。（問：為什麼會有這種能力呢？答：菩薩因為禪定而生起宿命通，所以能夠憶持很久以前所做的事情。又因為禪定而得到三輪。第一正念，是指因為禪定而得到他心輪。很久時間所做的，是神通輪。很久時間所說的，是說法輪。都不會忘記）。夫心喧則情暗。神靜則慮明。故見曠劫如在目前。故云不忘失也。（心如果喧鬧，那麼情感就會昏暗；精神如果安靜，那麼思慮就會明晰。所以能夠見到曠遠劫的事情如同發生在眼前一樣，所以說不會忘記）。智慧亦三。彼諸眾生問一切義者。問五明等一切義也。亦問五法藏一切義也。五法藏者。三世為三。無為為四。不可說為五。（智慧也有三種。那些眾生詢問一切義，是詢問五明等一切義。也詢問五法藏一切義。五法藏，三世為三，無為為四，不可說為五）。以無畏心而演說者。夫畏由癡生。安由解發。既明達在壞。故有難能酬。有酬必塞。故云以無畏心而為演說也。（以無畏的心來演說，恐懼由愚癡產生，安寧由理解產生。既然明瞭通達，那麼即使遇到困難也能應對，能夠應對就一定能通達，所以說以無畏的心來演說）。一切論。謂世辨論。隨世論。圍陀論（Veda）。毗伽羅論（Vyakarana）。衛世師論（Vaisheshika）。又是五明論。此是明智人之所造。又學此論者。亦能生人明慧。故稱五明。（一切論，指世間辯論、隨世論、圍陀論、毗伽羅論、衛世師論，又是五明論。這些是明智之人所造。而且學習這些論的人，也能使人產生明慧，所以稱為五明）。五明論者。謂內論。因明論。聲明論。醫方論。工巧論。故稱五也。此五並須賓主論量。（五明論，指內論、因明論、聲明論、醫方論、工巧論，所以稱為五。這五種都需要主客雙方進行討論衡量）。

【English Translation】 'Not inside, nor outside. This is the Bodhisattva's peaceful sitting.' The first right mindfulness: The above explains what to abandon, and now explains what to attain. Through the realization of the emptiness of beings and the emptiness of phenomena, one constantly uses the principle of emptiness to pacify oneself, hence it is called right mindfulness. Question: The emptiness of beings and the emptiness of phenomena is right wisdom. Why is it called right concentration? Answer: It is actually one contemplation of emptiness, explained from two aspects. Thoroughly illuminating is called wisdom, and extreme stillness is called concentration. Therefore, the Tattvasiddhi Shastra says, 'At that time, there are two kinds: knowing things as they truly are is called wisdom, and gathering the mind is called samadhi.' Moreover, mindfulness is the cause of dhyana, which can generate a concentrated mind, such as the limbs of dhyana and the four bases of psychic power. It does not speak of the first right concentration, but mentions its cause, in order to correspond to the non-forgetting below, showing the power of guarding the realm. Even actions done a long time ago are bodily actions. What was said a long time ago is verbal action. Ultimately, one will not forget, indicating that the concentrated mind constantly remembers, and the bodily and verbal actions of a long time ago are not forgotten. Question: Why does this ability arise? Answer: Because the Bodhisattva develops the power of remembering past lives through concentration, they can recall what they did a long time ago. Also, because of concentration, they attain the three wheels. The first right mindfulness refers to attaining the wheel of knowing others' minds through concentration. What was done a long time ago is the wheel of psychic powers. What was said a long time ago is the wheel of Dharma teaching. And they are not forgotten. If the mind is noisy, then emotions are obscured; if the spirit is quiet, then thoughts are clear. Therefore, one can see events of distant eons as if they were happening before one's eyes, hence it is said that one does not forget. Wisdom is also threefold. Those beings who ask about all meanings are asking about all meanings such as the five sciences. They are also asking about all meanings of the five Dharma treasuries. The five Dharma treasuries are: the three times are three, the unconditioned is four, and the unspeakable is five. Those who expound with a fearless mind: Fear arises from ignorance, and peace arises from understanding. Since one is clear and understands, one can respond even to difficulties. Being able to respond will surely lead to penetration, hence it is said that one expounds with a fearless mind. All treatises refer to worldly debates, treatises following the world, the Veda (Vedic scriptures), Vyakarana (grammar), Vaisheshika (a school of Indian philosophy), and also the treatises on the five sciences. These are created by wise people. Moreover, those who study these treatises can also generate wisdom in people, hence they are called the five sciences. The treatises on the five sciences refer to treatises on inner knowledge, treatises on logic, treatises on language, treatises on medicine, and treatises on crafts. Hence they are called five. All five of these require discussion and measurement between the host and the guest.

。故稱為論。但前之四種。假文處多。說之為論。第五一門。隨事習之。宜稱工巧。故文云一切論一切工巧。此五是生明智處。故言明處。義通真俗。故地持云。於五明處。具足一切聞思修證。則知通二諦也。如地持論具釋。乃至種種工巧諸事者。乃至還是窮到之辭。始從第一內論。乃至第五工巧諸事也。是故世尊無異波羅蜜者。前攝受正法無異波羅蜜有三。一總標無異。二何以故下。別約六度釋無異。今第三總結無異也。問。余處皆以六度為自行。今此何故說為化他。答。所對不同。余對四攝。故為自行。今對攝受內證之德。為物行六度。名為化他。問。佈施施他。四攝攝他。何故六度為自行。四攝為化他。答。六度中但云佈施。故是自行。攝中雲佈施攝。攝即是化他。故為化他也。問。此中何故以六度為化他行。答。欲釋上則是無量義。無量義者。猶是廣大異名。若自行六度。則行不廣大。以為物行六。故六度廣大。又六度有三種廣大。一無惡不息。二無行不修。三無人不度。複名廣大。世尊我今承佛威神下。第三次釋上得一切佛法章門。所以知釋得一切佛法章門者。下明舍三不堅。得於三堅。三堅即是果地佛法。故知是釋上果德門也。又接六度文生。上明行於六度。即下利眾生。今行六度。上求佛道。故以六度

【現代漢語翻譯】因此稱之為『論』。但之前的四種，假借文字的地方很多，所以說是『論』。第五種，隨事學習，應該稱為『工巧』，所以經文中說『一切論一切工巧』。這五種是產生明智的地方，所以說是『明處』，意義貫通真俗兩方面。所以《地持論》說：『於五明處，具足一切聞思修證。』就知道貫通二諦了。如《地持論》詳細解釋，乃至種種工巧諸事等，『乃至』是窮盡的意思，從第一內論開始，到第五工巧諸事。因此，世尊的無異波羅蜜（Anuttara-paramita，無上的波羅蜜）是這樣的：前面攝受正法的無異波羅蜜有三點。一是總標無異，二是『何以故』以下，分別用六度（Six Perfections）解釋無異，現在第三是總結無異。問：其他地方都以六度為自行，現在這裡為什麼說是化他？答：所針對的對象不同。其他地方針對四攝（Four Embracing Dharmas），所以是自行。現在針對攝受內證的功德，為眾生行六度，稱為化他。問：佈施是施捨給他人，四攝是攝受他人，為什麼六度是自行，四攝是化他？答：六度中只說是佈施，所以是自行。四攝中說佈施攝，攝就是化他，所以是化他。問：這裡為什麼以六度為化他行？答：想要解釋上面所說的『則是無量義』，無量義就是廣大的另一種說法。如果自行六度，那麼行就不廣大。因為為眾生行六度，所以六度廣大。而且六度有三種廣大：一、沒有惡不停止；二、沒有行不修習；三、沒有人不度化。所以稱為廣大。世尊，我現在承蒙佛的威神力，這是第三次解釋上面『得一切佛法章門』。之所以知道是解釋『得一切佛法章門』，是因為下面說明捨棄三種不堅固，得到三種堅固。三種堅固就是果地佛法，所以知道是解釋上面的果德門。又接著六度的文字產生，上面說明行於六度，就是下面利益眾生。現在行六度，是上求佛道，所以用六度。

【English Translation】 Therefore, it is called a 『Treatise』 (論, Lun). However, in the previous four types, there are many places where words are borrowed, so they are called 『Treatises』. The fifth type, learned according to events, should be called 『Skillful Arts』 (工巧, Gongqiao), so the scripture says 『all treatises and all skillful arts』. These five are the places where wisdom arises, so they are called 『Places of Enlightenment』 (明處, Mingchu), and the meaning penetrates both the true and the conventional aspects. Therefore, the Yogācārabhūmi-śāstra (地持論, Dichilun) says: 『In the five places of enlightenment, one is complete with all hearing, thinking, cultivating, and realizing.』 Then one knows that one penetrates the two truths. As the Yogācārabhūmi-śāstra explains in detail, even to various skillful arts and matters, 『even to』 means exhausting, starting from the first internal treatise to the fifth skillful arts and matters. Therefore, the Anuttara-paramita (無異波羅蜜, Wuyi Balami, unsurpassed perfection) of the World Honored One is like this: The Anuttara-paramita of embracing the Dharma has three points. First, it generally marks the non-difference; second, from 『Why is it so』 below, it explains the non-difference with the Six Perfections (六度, Liu Du); now the third is to summarize the non-difference. Question: In other places, the Six Perfections are taken as self-practice, why is it said to be transforming others here? Answer: The objects are different. Other places are aimed at the Four Embracing Dharmas (四攝, Si She), so it is self-practice. Now, in response to the merits of embracing internal realization, practicing the Six Perfections for sentient beings is called transforming others. Question: Giving is giving to others, and the Four Embracing Dharmas are embracing others, why are the Six Perfections self-practice and the Four Embracing Dharmas transforming others? Answer: Only giving is mentioned in the Six Perfections, so it is self-practice. In the Four Embracing Dharmas, it is said that giving embraces, and embracing is transforming others, so it is transforming others. Question: Why are the Six Perfections taken as the practice of transforming others here? Answer: To explain what is said above, 『then it is immeasurable meaning』, immeasurable meaning is another way of saying vastness. If one practices the Six Perfections for oneself, then the practice is not vast. Because one practices the Six Perfections for sentient beings, the Six Perfections are vast. Moreover, the Six Perfections have three kinds of vastness: first, no evil is not stopped; second, no practice is not cultivated; third, no one is not liberated. Therefore, it is called vast. World Honored One, I now rely on the majestic power of the Buddha, this is the third time to explain the above 『chapter on obtaining all Buddha-dharmas』. The reason why I know that it is explaining the 『chapter on obtaining all Buddha-dharmas』 is because the following explains abandoning the three impermanent things and obtaining the three permanent things. The three permanent things are the Buddha-dharmas of the fruition ground, so I know that it is explaining the above chapter on the merits of the fruition. Moreover, it follows the text of the Six Perfections, and the above explains practicing the Six Perfections, which is the following benefiting sentient beings. Now practicing the Six Perfections is seeking the Buddha-path above, so using the Six Perfections.

之因。得三堅之果。而文且據檀因。得於檀果。余行類之。故有此文來。又上明六度。即是化他。今明舍三得三。即是自行。又上明六度即是行廣。今明舍三與后際等即時長。並具諸義也。就文亦三。一請說。二許說。三正說。所以至此更稱承力者。上明因行易陳。今明果德難說。故重承佛力也。更說大義者。上明理大行大。今更說果大又上已說六度之因下利。今說舍三。得於上求之三。故名大義。許說可知。勝鬘白佛下。第三正說。就文為二。第一明舍三得三。第二稱歎。就初又二。第一明攝受。第二辨正法。問。今攝受與上何異。答。上明攝受于理。即是智與理無異。次明攝受行。即智與行無異。今明攝受果。所言果者。謂佛地常身命財。明人攝受此果法。故人與果法無二。所以然者。證常身命財人。與常身命一體。故人法無二。又此中明無所得心。舍三即是檀行正法人。與此檀行正法無二。問。上已明六度無異。何故復明檀行無異。答。上雖明行廣。今辨時長。遷應有上四義。未得人法不二觀。則人法二。得不二觀。即明人法無二。又破人法二。故明人法不二。惑者謂人能攝受正法。正法為人攝受。則起二見。為破二故明不二。具如上釋。又具有二不二義。不二而二。法成人。人能御法。二而不二。即法統御名

【現代漢語翻譯】這是獲得三種堅固果報的原因。而且文字依據佈施之因（檀因，Dāna Hetu），從而獲得佈施之果（檀果，Dāna Phala）。其餘的修行也與此類似。所以有這段經文的出現。前面闡述六度（六波羅蜜，Six Pāramitās），就是化度他人。現在闡述捨棄三種事物而獲得三種果報，就是自我修行。前面闡述六度是修行廣大。現在闡述捨棄三種事物與未來際相等同，就是時間長遠，兼具各種意義。從經文結構來看，分為三個部分：一是請求宣說，二是允許宣說，三是正式宣說。為什麼到這裡再次稱頌佛的加持力呢？因為前面闡述因地的修行容易陳述，現在闡述果地的功德難以宣說，所以再次仰仗佛的加持力。再次宣說大的意義，前面闡述理體廣大，修行廣大，現在更要闡述果報廣大。而且前面已經闡述六度之因，利益下方的眾生，現在闡述捨棄三種事物，從而獲得向上追求的三種果報，所以稱為大的意義。允許宣說的部分可以理解。『勝鬘白佛』以下，是第三部分正式宣說。從經文結構來看，分為兩個部分：第一是闡述捨棄三種事物而獲得三種果報，第二是稱讚。就第一部分又分為兩個部分：第一是闡述攝受，第二是辨明正法。問：現在的攝受與前面所說的有什麼不同？答：前面闡述攝受于理體，就是智慧與理體沒有差異。其次闡述攝受修行，就是智慧與修行沒有差異。現在闡述攝受果報。所說的果報，指的是佛地的常身、常命、常財。闡明人攝受這種果法，所以人與果法沒有差別。之所以這樣說，是因為證得常身、常命、常財的人，與常身、常命、常財是一體的，所以人與法沒有差別。而且這裡闡明以無所得的心，捨棄三種事物，就是佈施之行的正法人，與這種佈施之行的正法沒有差別。問：前面已經闡明六度沒有差異，為什麼又要闡明佈施之行沒有差異呢？答：前面雖然闡明修行廣大，現在辨明時間長遠。遷就適應有以上四種意義。未獲得人法不二的觀想，那麼人與法是對立的。獲得不二的觀想，就闡明人與法沒有差別。而且破除人與法對立的觀點，所以闡明人與法沒有差別。迷惑的人認為人能夠攝受正法，正法被人攝受，就會產生二元對立的見解。爲了破除這種二元對立，所以闡明不二。具體如上面的解釋。而且具有二與不二的意義。不二而二，法成就人，人能夠駕馭法。二而不二，就是法統御名稱。

【English Translation】 English version: This is the cause of obtaining the three firm fruits. Moreover, the text is based on the cause of giving (Dāna Hetu), thereby obtaining the fruit of giving (Dāna Phala). The remaining practices are similar to this. Therefore, this passage of scripture appears. The previous explanation of the Six Perfections (Six Pāramitās) is to transform others. Now, explaining the abandonment of three things and the attainment of three fruits is self-cultivation. The previous explanation of the Six Perfections is the vastness of practice. Now, explaining the abandonment of three things being equal to the future is the length of time, possessing various meanings. From the structure of the text, it is divided into three parts: first, requesting to speak; second, allowing to speak; and third, formally speaking. Why is the Buddha's power praised again here? Because the previous explanation of the cause of practice is easy to state, now explaining the merits of the fruit is difficult to state, so relying on the Buddha's power again. Again, speaking of the great meaning, the previous explanation of the vastness of principle and the vastness of practice, now even more so explaining the vastness of the fruit. Moreover, the previous explanation of the cause of the Six Perfections benefits sentient beings below, now explaining the abandonment of three things, thereby obtaining the three fruits of seeking upwards, so it is called the great meaning. The part allowing to speak can be understood. 'Queen Śrīmālā said to the Buddha' below is the third part, formally speaking. From the structure of the text, it is divided into two parts: first, explaining the abandonment of three things and the attainment of three fruits; second, praising. The first part is further divided into two parts: first, explaining acceptance; second, distinguishing the Dharma. Question: What is the difference between the current acceptance and what was said earlier? Answer: The previous explanation of acceptance in principle is that wisdom and principle are not different. Secondly, explaining the acceptance of practice is that wisdom and practice are not different. Now, explaining the acceptance of the fruit. The so-called fruit refers to the eternal body, eternal life, and eternal wealth of the Buddha-land. Clarifying that people accept this fruit-Dharma, so people and fruit-Dharma are not different. The reason for this is that the person who attains the eternal body, eternal life, and eternal wealth is one with the eternal body, eternal life, and eternal wealth, so people and Dharma are not different. Moreover, here it is clarified that with a mind of non-attainment, abandoning three things is the proper Dharma person of the practice of giving, and there is no difference from this proper Dharma of the practice of giving. Question: The previous explanation has clarified that the Six Perfections are not different, why is it necessary to clarify that the practice of giving is not different? Answer: Although the previous explanation clarified the vastness of practice, now it distinguishes the length of time. Accommodating and adapting has the above four meanings. Without obtaining the contemplation of the non-duality of person and Dharma, then person and Dharma are opposed. Obtaining the contemplation of non-duality clarifies that person and Dharma are not different. Moreover, refuting the view that person and Dharma are opposed, so clarifying that person and Dharma are not different. Confused people think that people can accept the Dharma, and the Dharma is accepted by people, which will produce dualistic views. In order to eliminate this dualism, it is clarified that there is no duality. Specifically, as explained above. Moreover, it has the meaning of duality and non-duality. Non-dual yet dual, the Dharma accomplishes the person, and the person can control the Dharma. Dual yet non-dual, that is, the Dharma governs the name.

人。即人可軌名法。又即人之法。能生四乘因果。即法之人。亦能出生四乘因果。功用既齊。故人法無二。故前四譬中。前二明法出生。后二明人出生。即其事也。初文有三句。初雙牒人法。無異攝受正法者。此明人不異法。無異攝受正法者者。此辨法不異人。攝受正法善男子女人下。結人即法。何以故下。上明攝受。今第二明正法。正法即是常身命財。何以故者。問也。此問有二意。一問所攝正法。二問人法何故不二。若攝受正法下。正答其兩問。大意明其人舍三分已。得攝受中常身命財。身命則是正法。故酬其一問。常身命財。以成於人。故人不異法。酬第二問。就文有三。一總明此人為攝受正法。故舍於三分。二列三名。三廣解釋。就初中若攝受正法男女。為攝受正法故舍三分者。此明攝受菩薩為得佛果常身命財。故舍無常三分。此明舍意也。問。但應言為得常身命財。故舍三分。何得言為攝受正法。故舍三分。答。欲顯攝受正法。其義廣大。既明為攝受正法。當知攝受正法。即是常身命財。若言為常身命財。故舍三分者。或便謂攝受正法不攝常身命財。以是義故。言為攝受正法也何等為三下。第二列出三名。問。捨身命財何異。答。若捨身為奴。則不開捨命。又舍頭目支節施人為捨身。為人取死為捨命。又釋

【現代漢語翻譯】現代漢語譯本人，就是可以作為法則名稱的人。又，作為人的法則，能夠產生聲聞乘、緣覺乘、菩薩乘、佛乘的因和果。同樣，作為法則的人，也能出生四乘的因和果。作用既然相同，所以人和法沒有差別。因此，前面的四個比喻中，前兩個說明法出生，后兩個說明人出生，說的就是這個道理。最初的經文有三句。第一句，同時提及人與法，『無異攝受正法者』，這說明人不異於法。『無異攝受正法者者』，這是辨明法不異於人。『攝受正法善男子女人下』，總結人就是法。『何以故下』，上面說明攝受，現在第二部分說明正法。正法就是常身命財。『何以故者』，是提問。這個提問包含兩層意思：一是詢問所攝受的正法是什麼，二是詢問人和法為什麼沒有差別。『若攝受正法下』，正式回答這兩個問題。大意是說，這個人捨棄了三分之後，就能夠在攝受中得到常身命財。身命就是正法，所以回答了第一個問題。常身命財成就了人，所以人不異於法，回答了第二個問題。從經文來看，分為三個部分。第一部分，總的說明這個人爲了攝受正法，所以捨棄了三分。第二部分，列出三個名稱。第三部分，廣泛地解釋。在第一部分中，『若攝受正法男女，為攝受正法故舍三分者』，這說明攝受菩薩爲了得到佛果的常身命財，所以捨棄無常的三分，這是說明捨棄的意義。問：只應該說爲了得到常身命財，所以捨棄三分，為什麼說爲了攝受正法，所以捨棄三分？答：想要顯示攝受正法，其意義廣大。既然說明爲了攝受正法，應當知道攝受正法，就是常身命財。如果說爲了常身命財，所以捨棄三分，或許就會認為攝受正法不包含常身命財。因為這個緣故，才說爲了攝受正法。『何等為三下』，第二部分列出三個名稱。問：捨棄身、命、財有什麼不同？答：如果捨棄身體作為奴隸，就不包括捨棄生命。另外，捨棄頭目肢體佈施給別人是捨身，爲了別人而死是捨命。再解釋。

【English Translation】 English version A person, that is, a person who can be named as a law. Moreover, the law of a person can generate the causes and effects of the Four Vehicles (Śrāvakayāna [聲聞乘], Pratyekabuddhayāna [緣覺乘], Bodhisattvayāna [菩薩乘], and Buddhayāna [佛乘]). Similarly, a person of the law can also give rise to the causes and effects of the Four Vehicles. Since the functions are the same, there is no difference between person and law. Therefore, in the previous four metaphors, the first two explain the birth of the law, and the last two explain the birth of the person, which is what it is all about. The initial text has three sentences. The first sentence, mentioning both person and law, 'No different from those who embrace the True Dharma,' this explains that a person is not different from the law. 'No different from those who embrace the True Dharma,' this clarifies that the law is not different from the person. 'Embracing the True Dharma, good men and women below,' concludes that person is law. 'Why is it so below,' the above explains embracing, now the second part explains the True Dharma. The True Dharma is the eternal body, life, and wealth. 'Why is it so,' is a question. This question contains two meanings: one is to ask what the embraced True Dharma is, and the other is to ask why there is no difference between person and law. 'If embracing the True Dharma below,' formally answers these two questions. The general idea is that after this person gives up the three parts, they can obtain the eternal body, life, and wealth in embracing. Body and life are the True Dharma, so it answers the first question. The eternal body, life, and wealth accomplish the person, so the person is not different from the law, answering the second question. From the text, it is divided into three parts. The first part, generally explaining that this person gives up the three parts in order to embrace the True Dharma. The second part, listing three names. The third part, extensively explaining. In the first part, 'If embracing the True Dharma, men and women, giving up the three parts for the sake of embracing the True Dharma,' this explains that embracing Bodhisattvas give up the impermanent three parts in order to obtain the eternal body, life, and wealth of the Buddha fruit, this is explaining the meaning of giving up. Question: It should only be said that in order to obtain the eternal body, life, and wealth, the three parts are given up, why say that for the sake of embracing the True Dharma, the three parts are given up? Answer: Wanting to show that embracing the True Dharma, its meaning is vast. Since it is explained that for the sake of embracing the True Dharma, it should be known that embracing the True Dharma is the eternal body, life, and wealth. If it is said that for the sake of the eternal body, life, and wealth, the three parts are given up, perhaps it would be thought that embracing the True Dharma does not include the eternal body, life, and wealth. Because of this reason, it is said that for the sake of embracing the True Dharma. 'What are the three below,' the second part lists three names. Question: What is the difference between giving up body, life, and wealth? Answer: If giving up the body as a slave, it does not include giving up life. Also, giving up head, eyes, limbs to give to others is giving up the body, dying for others is giving up life. Further explanation.

。捨身即是捨命。但本意不同。故成兩別。如投身救虎。命雖不存。以肉施彼。意在施身也。他不耐我在。須得我死。于彼事乃辦。菩薩為茲殞命。身雖不存。是隻捨命。自身命外。國城妻子。悉以施人。為舍財。梁武別釋此為一小科義。善男子下。第三廣釋。即成三別。男子女人。出能捨之人也。捨身者。正明舍也。生死後際等者。北土人有二釋。一云。生死是前際。涅槃為后際。而言等者。生死涅槃於事不齊。于理則等。要得此等。方有捨得。等謂空平等觀。上絕涅槃。下亡生死。得此等觀。故能離老病死。得常身命財。此空平等觀。為捨得處。此乃證實離相。故名為舍。非以身施人名之為舍。有人言。生死後際者。非生死為先際。涅槃為后際。唯就生死中自辨於前后。若具縛凡夫。是生死前際。金剛三昧。一品惑在。是生死後際。故詺金剛三昧。以為生死後際。言其等者。取佛果種智。良以金剛斷種智證。此據終盡處以說。故舉后際等也。南方人亦有兩釋。但有異有同。一云。以金剛窮學。為生后際。謂生死訖於此時。意明捨身之事。從初發心訖此為極。自此已外無復無常身可舍。又釋。以涅槃為后際。生死盡於此時。故言生死後際等。毗婆沙中具此兩釋。但彼舉小涅槃。今言大涅槃為異耳。馥師意。攝受正法

【現代漢語翻譯】現代漢語譯本：捨身即是捨棄生命。但根本用意不同，所以成為兩種區別。例如，投身救虎，生命雖然不存在了，但用自己的肉去佈施給老虎，用意在於施捨身體。如果老虎不能容忍我活著，必須我死了，這件事才能辦成，菩薩爲了這件事犧牲性命，身體雖然不存在了，這只是捨棄生命。自身命之外，將國城妻子，全部施捨給他人，這是捨棄財物。梁武帝另外解釋這個為一個小科目的意義。『善男子』以下，第三部分廣泛解釋，就成了三種區別。男子女人，指出能夠施捨的人。捨身，正是說明施捨。生死後際等，北方人有兩種解釋。一種說法是，生死是前際（指開始），涅槃（Nirvana，佛教術語，指解脫）是后際（指終結），說『等』，是因為生死和涅槃在事相上不相同，但在理體上是相等的。必須要得到這種平等，才能有捨棄和得到。這個『等』指的是空平等觀，向上斷絕涅槃，向下消亡生死。得到這種平等觀，所以能夠脫離衰老、疾病和死亡，得到永恒的身體、生命和財富。這種空平等觀，是捨棄和得到的地方。這乃是證實了脫離表相，所以叫做捨棄，不是把身體施捨給別人叫做捨棄。有人說，生死後際，不是指生死是前際，涅槃是后際，只是在生死之中自己區分前後。如果是被束縛的凡夫，是生死的開始階段；金剛三昧（Vajra Samadhi，佛教術語，指一種堅固的禪定），還有一品惑沒有斷除，是生死的最後階段。所以稱金剛三昧為生死的最後階段，意思是金剛三昧斷除了煩惱的種子，證得了智慧。這是根據最終的歸宿來說的，所以舉出后際等。南方人也有兩種解釋，但有相同也有不同。一種說法是，以金剛窮學，作為生死的最後階段，意思是生死到此為止。說明捨身這件事，從最初發心到這裡為止。從這以後再也沒有無常的身體可以捨棄了。又解釋說，以涅槃作為后際，生死在這個時候終結，所以說生死後際等。《毗婆沙》（Vibhasa，佛教術語，一種論書）中詳細記載了這兩種解釋，只是那裡舉的是小涅槃，現在說的是大涅槃，這是不同之處。馥師的觀點是，攝受正法（Dharma，佛教術語，指佛法）。

【English Translation】 English version: 'Sacrificing the body' means 'sacrificing life'. However, the fundamental intention is different, thus forming two distinctions. For example, jumping to save a tiger, although life is lost, using one's own flesh to give to the tiger, the intention is to give the body. If the tiger cannot tolerate me living, and I must die for the matter to be resolved, the Bodhisattva sacrifices life for this cause. Although the body no longer exists, this is merely sacrificing life. Besides one's own life, giving away kingdoms, cities, wives, and children entirely to others is 'sacrificing wealth'. Emperor Wu of Liang separately explains this as the meaning of a small category. From 'Good men', the third part extensively explains, thus forming three distinctions. 'Men and women' indicates those who are capable of giving. 'Sacrificing the body' precisely clarifies the act of giving. 'Birth, death, the final limit, etc.', people in the north have two explanations. One explanation is that birth and death are the initial limit, and Nirvana (Nirvana, a Buddhist term referring to liberation) is the final limit. Saying 'etc.' is because birth and death and Nirvana are not the same in phenomena, but they are equal in principle. One must attain this equality to have giving and receiving. This 'equality' refers to the view of emptiness and equality, cutting off Nirvana above and eliminating birth and death below. Attaining this view of equality, one can escape old age, sickness, and death, and attain eternal body, life, and wealth. This view of emptiness and equality is the place of giving and receiving. This is confirming the detachment from appearances, so it is called giving, not giving the body to others is called giving. Some say that 'birth, death, the final limit' does not mean that birth and death are the initial limit and Nirvana is the final limit, but rather distinguishing between before and after within birth and death itself. If one is a bound ordinary person, it is the initial stage of birth and death; Vajra Samadhi (Vajra Samadhi, a Buddhist term referring to a firm state of meditation), with one category of delusion remaining, is the final stage of birth and death. Therefore, Vajra Samadhi is called the final limit of birth and death, meaning that Vajra Samadhi cuts off the seeds of affliction and attains wisdom. This is based on the ultimate destination, so it mentions the final limit, etc. People in the south also have two explanations, but there are similarities and differences. One explanation is that using Vajra to exhaust learning is the final stage of birth, meaning that birth and death end at this point. It explains that the matter of sacrificing the body, from the initial aspiration to this point, is the limit. Beyond this, there is no more impermanent body to sacrifice. Another explanation is that Nirvana is the final limit, and birth and death end at this time, so it says 'birth, death, the final limit, etc.' The Vibhasa (Vibhasa, a Buddhist term referring to a type of treatise) records these two explanations in detail, but it mentions small Nirvana, while now it speaks of great Nirvana, which is the difference. Master Fu's view is to embrace the true Dharma (Dharma, a Buddhist term referring to the teachings of the Buddha).

以菩提為期。捨身命財以後際為限也。今須平量之。北土人以空平等為舍。此事不然。凡論空平等舍。從初地得平等觀。即能平等行施。云何乃言后際方辨空平等施。若以涅槃為后際。此是舍無常身盡極處。自此已外。無復無常身可舍。此言合理也。若以金剛為后際。金剛猶是生死後分。此猶有無常身可舍。若以涅槃為后際。即得常身。更無有無常身可施。但得常而舍無常。約此亦得云有無常身可舍。今詳經意。從因到果。則如向釋。但今言與后際等。生死自有三際。一前際。謂過去。二中際。謂現在。三后際。謂未來。際既無盡。捨身與后際等亦無盡。如地經十無盡義。不取盡極為等。問。后際無盡。捨身亦無盡者。何由得常果耶。答。菩薩建無盡意。行滿自然得常。離老病死者。上明行因。今辨得果。舍無常身佈施。凡得二果。一所離果。二所得果。離老病死。謂所離果。老病唯在分段。死義通於變易。又變易亦有唸唸之老。無常之病。得不壞常住下。第二明所得果。就文有三。一所得常。二所得深。三所得體。體是常故。名為法身。亦無諸非法。妙法斯滿。是法身義。既為身捨身。故得法身之報。此約相似因為論。不可破壞。故名常住。謂離分段也。無有變易。離變易也。又無有變易。釋上常住。不思議功德者

【現代漢語翻譯】現代漢語譯本以證得菩提（Bodhi，覺悟）為目標，以捨棄身命和財物直至未來永劫為期限。現在需要仔細衡量這件事。北方的人認為證悟空性和平等就是捨棄，這種說法是不對的。凡是談論空性、平等和捨棄，從初地菩薩獲得平等觀開始，就能平等地行佈施。怎麼能說要到未來永劫才能辨別空性平等之施呢？如果以涅槃（Nirvana，寂滅）為未來永劫，這是捨棄無常之身到達終極之處，自此以後，再也沒有無常之身可以捨棄，這種說法是合理的。如果以金剛（Vajra，堅固不壞）為未來永劫，金剛仍然是生死輪迴的後半部分，這仍然有無常之身可以捨棄。如果以涅槃為未來永劫，就得到常身，不再有無常之身可以施捨。只是得到常身而捨棄無常身，從這個角度來說，也可以說有無常身可以捨棄。現在仔細推敲經文的意思，從因到果，就像前面解釋的那樣。但現在說與未來永劫相等，生死自有三際：一、前際，指過去；二、中際，指現在；三、后際，指未來。既然際是無盡的，捨身與未來永劫相等也是無盡的。如《地經》十無盡義，不取盡頭為相等。問：未來永劫是無盡的，捨身也是無盡的，那麼如何才能得到常果呢？答：菩薩建立無盡的意願，修行圓滿自然就能得到常果。遠離衰老、疾病和死亡，上面說明了行因，現在辨別所得的果報。捨棄無常之身佈施，凡是能得到兩種果報：一、所離果；二、所得果。遠離衰老、疾病和死亡，是所離果。衰老和疾病只存在於分段生死中，死亡的意義貫通分段生死和變易生死。而且變易生死中也有唸唸衰老、無常之病。得到不壞常住等，第二部分說明所得的果報。就文義有三點：一、所得的常；二、所得的深；三、所得的體。體是常，所以名為法身（Dharmakaya，法性之身），也沒有諸多的非法，妙法圓滿，是法身的意義。因為是為身而捨身，所以得到法身的果報。這是從相似的因來說的，不可破壞，所以名為常住，是指遠離分段生死。沒有變易，是遠離變易生死。而且沒有變易，解釋上面的常住。不可思議的功德。

【English Translation】 English version Taking Bodhi (Enlightenment) as the goal, and relinquishing body, life, and wealth until the end of future eons as the limit. Now, this needs to be carefully measured. People in the North consider emptiness and equality as relinquishment, but this is not correct. Whenever discussing emptiness, equality, and relinquishment, from the first Bhumi (stage of Bodhisattva) onwards, one attains the view of equality and can practice giving equally. How can it be said that only in future eons can one discern the giving of emptiness and equality? If Nirvana (Cessation) is taken as the end of future eons, this is relinquishing the impermanent body to reach the ultimate point. Beyond this, there is no more impermanent body to relinquish, and this statement is reasonable. If Vajra (Diamond) is taken as the end of future eons, Vajra is still the latter part of Samsara (cycle of birth and death), and there is still an impermanent body to relinquish. If Nirvana is taken as the end of future eons, one attains the permanent body, and there is no more impermanent body to give. Only attaining the permanent body and relinquishing the impermanent body, from this perspective, it can also be said that there is an impermanent body to relinquish. Now, carefully examining the meaning of the Sutra, from cause to effect, it is as explained earlier. But now it says being equal to the end of future eons, Samsara itself has three junctures: first, the past juncture; second, the present juncture; third, the future juncture. Since the junctures are endless, relinquishing the body being equal to the end of future eons is also endless. Like the ten endless meanings in the Earth Sutra, not taking the end as equality. Question: If the end of future eons is endless, and relinquishing the body is also endless, how can one attain the permanent fruit? Answer: Bodhisattvas establish the intention of endlessness, and when practice is complete, they naturally attain the permanent fruit. Separating from old age, sickness, and death, the above explains the cause of practice, and now distinguishes the fruit attained. Relinquishing the impermanent body through giving, one attains two fruits: first, the fruit of separation; second, the fruit attained. Separating from old age, sickness, and death is the fruit of separation. Old age and sickness only exist in segmented Samsara, while the meaning of death pervades both segmented and transformational Samsara. Moreover, in transformational Samsara, there is also the old age of moment-to-moment and the sickness of impermanence. Attaining the indestructible permanence, the second part explains the fruit attained. In terms of the text, there are three points: first, the permanence attained; second, the depth attained; third, the essence attained. The essence is permanent, so it is called Dharmakaya (Body of Dharma), and there are no non-Dharmas. The wonderful Dharma is complete, which is the meaning of Dharmakaya. Because one relinquishes the body for the sake of the body, one attains the reward of Dharmakaya. This is discussed from the perspective of a similar cause, which is indestructible, so it is called permanence, referring to separation from segmented Samsara. There is no transformation, which is separation from transformational Samsara. Moreover, there is no transformation, explaining the above permanence. Inconceivable merits.

。第二明所得深。道出三乘十地。故無人能思也。如來法身者。第三明所得體。以功德法成身。故云功德身也。捨命者。標捨命佈施也。生死後際等者。明佈施時長也。畢竟離死下。上辨行因。今明得果。有二。一者所離。二者所得。言離死者。謂所離也。捨命是為他取死。故以離死為果。無常壽命要必有死。今明無有死。故云離死也。得無邊常住下。明所得也。亦三。一所得常。二所得深。三所得體。無邊者。生死之命有其分限。名之為邊。常命異之。故言無邊。以無邊故。所以常住。不可思議功德者。明所得深。一切眾生。無有能思議如來壽命。知其齊限。名不思議。此常命是修功所得。故名功德。通達已下。第三所得體。功德。總明其體。通達一切甚深佛法者。此別出命體。正用慧為命。所以偏說慧者。以慧為行主。能持眾德。如命能持色心之報。故說慧為命。通達一切。謂廣大慧。甚深佛法。謂甚深慧。以此廣大甚深之慧為命。故名慧命也。如經言慧命須菩提。慧命舍利弗也。今言通達一切甚深佛法者。出慧命所照境也。舍財者。牒所舍也。生死後際。不異上解。得不共下。此明得果。但明所得。則兼所離。于中有二。一得自報財。二得他供財。自報財中亦三。一所得常。二所得深。三所得體。言得不共者。

【現代漢語翻譯】現代漢語譯本第二，闡明所證得的甚深境界。所證之道超越了三乘（聲聞乘、緣覺乘、菩薩乘）和十地（菩薩修行的十個階段），因此是不可思議的。如來的法身，第三，闡明所證得的本體。法身是由功德之法成就的，所以稱為功德身。『捨命者』，標明捨棄生命進行佈施。『生死後際等者』，說明佈施的時間長久。『畢竟離死下』，上面辨析了行因，現在闡明所得的果報。分為兩部分：一是所脫離的，二是所獲得的。說到『離死者』，是指所脫離的。捨棄生命是爲了他人而赴死，所以以脫離死亡為果報。無常的壽命必然有死亡，現在說明沒有死亡，所以說脫離了死亡。『得無邊常住下』，闡明所獲得的。也分為三部分：一是所得的常，二是所得的深，三是所得的體。『無邊者』，生死之命有其限度，稱為有邊。常命與此不同，所以稱為無邊。因為無邊，所以常住。『不可思議功德者』，闡明所得的甚深。一切眾生，沒有能夠思議如來壽命，知道它的齊限的，稱為不可思議。這常命是修習功德所獲得的，所以稱為功德。『通達已下』，第三，闡明所得的本體。功德，總括地說明其本體。『通達一切甚深佛法者』，這是分別指出命的本體。真正是用智慧作為命，所以偏重說明智慧，因為智慧是修行的主導，能夠保持各種功德，如同命能夠保持色身和心識的果報。所以說智慧為命。『通達一切』，是指廣大的智慧。『甚深佛法』，是指甚深的智慧。用這廣大甚深的智慧作為命，所以稱為慧命。如經中所說『慧命須菩提』，『慧命舍利弗』。現在說『通達一切甚深佛法者』，是指出慧命所照耀的境界。『舍財者』，是重複所捨棄的。『生死後際』，與上面的解釋相同。『得不共下』，這是闡明所得的果報。只說明所得，就兼顧了所脫離的。其中有二：一是獲得自身的果報之財，二是獲得他人供養之財。自身果報之財中也分為三部分：一是所得的常，二是所得的深，三是所得的體。說到『得不共者』

【English Translation】 English version Secondly, it elucidates the profound realm attained. The path attained transcends the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the Ten Bhūmis (ten stages of a Bodhisattva's practice), hence it is inconceivable. The Dharmakāya (Dharma body) of the Tathāgata, thirdly, elucidates the essence attained. The Dharmakāya is accomplished by the Dharma of merit, therefore it is called the body of merit. 'Sacrificing life' indicates the giving of life in charity. 'The limits of birth and death, etc.' explains the length of time of the giving. 'Ultimately departing from death below,' above analyzes the cause of action, now elucidates the resulting fruit. It is divided into two parts: one is what is relinquished, and the other is what is attained. Speaking of 'departing from death,' it refers to what is relinquished. Sacrificing life is to die for others, so taking leave of death is the result. Impermanent life is bound to have death, now it is explained that there is no death, so it is said to be departing from death. 'Attaining boundless permanence below,' elucidates what is attained. It is also divided into three parts: one is the permanence attained, two is the depth attained, and three is the essence attained. 'Boundless' means that the life of birth and death has its limits, which is called having boundaries. Permanent life is different from this, so it is called boundless. Because it is boundless, it is therefore permanent. 'Inconceivable merit' elucidates the depth attained. All sentient beings are unable to conceive of the Tathāgata's lifespan, knowing its limits, which is called inconceivable. This permanent life is attained through the cultivation of merit, so it is called merit. 'Penetrating below,' thirdly, elucidates the essence attained. Merit, generally explains its essence. 'Penetrating all profound Buddha-Dharma' is to separately point out the essence of life. Truly using wisdom as life, so emphasizing the explanation of wisdom, because wisdom is the guide of practice, able to maintain all virtues, just as life is able to maintain the retribution of the physical body and consciousness. Therefore, it is said that wisdom is life. 'Penetrating all' refers to vast wisdom. 'Profound Buddha-Dharma' refers to profound wisdom. Using this vast and profound wisdom as life, so it is called wisdom-life. As it is said in the Sutra, 'Wisdom-life Subhuti,' 'Wisdom-life Sariputra.' Now saying 'penetrating all profound Buddha-Dharma' is to point out the realm illuminated by wisdom-life. 'Sacrificing wealth' is to repeat what is sacrificed. 'The limits of birth and death' is the same as the explanation above. 'Attaining non-common below' elucidates the resulting fruit attained. Only explaining what is attained, it also takes into account what is relinquished. Among them there are two: one is attaining the wealth of one's own retribution, and the other is attaining the wealth offered by others. The wealth of one's own retribution is also divided into three parts: one is the permanence attained, two is the depth attained, and three is the essence attained. Speaking of 'attaining non-common'

世財五家共有。今舍世財。得不共財。世財或盡或減。常財無盡無減。畢竟常住者。前辨異無常財。今顯常住財也。問。何等為常住財。答。法華論釋。我凈土不毀。而眾見燒盡。天親云。報佛如來凈土。第一義諦所攝。不可燒。彼論明報佛是常。報佛土亦常。故是常財也。有人云。常財者。謂十力無異無量佛法。故名為財。如維摩云富有七財寶。故以眾德為財也。不可思議下。第二顯所得深。具足功德下。第三顯所得體。即以功德為財也。又上畢竟常住。成前無盡。具足功德。成上無減。總論世財有五。一五家共。二減。三盡。四無常。五非妙。法財翻之也。得一切眾生殊勝供養者。財有二種。一自報財。二他供財。自所招凈土境界是報財。天人奉養是他供財也。上來辨自供財。今明他供財。應跡為論。應感既彰。能致眾生四事勝供。又能感三乘聖人四事勝供。世尊如是舍三分下。上第一明人法不二。行因得果。今第二稱歎。凡有二句。第一牒所嘆人。常為已下。正明稱歎。嘆中有二。一者上為佛記。二下為眾生瞻仰。又上入佛境。故為佛記。下過群品。故為眾瞻仰。問。何故云為佛所記。答。捨身財。此是大事。物恐未必得果。故明行因必有果可得。故佛記之。又記者決也。其人必得三果。又記者別也。其人不作

【現代漢語翻譯】現代漢語譯本世間的財富是五家（指水、火、盜賊、惡王、敗家子）共有的。現在捨棄世間的財富，獲得不共有的財富。世間的財富或者會耗盡，或者會減少，而常住的財富不會耗盡也不會減少，畢竟是常住不壞的。前面辨析了無常的財富，現在彰顯常住的財富。問：什麼是常住的財富？答：《法華論》解釋說：『我的凈土不會被毀壞，而眾生卻看見它被燒盡。』天親菩薩說：『報佛（報身佛）如來的凈土，屬於第一義諦所攝，不可燒燬。』該論說明報佛是常住的，報佛的國土也是常住的，所以是常住的財富。有人說：『常住的財富，是指佛的十力（ten powers of a Buddha），無異（non-different）無量（immeasurable）的佛法。』所以稱為財富。如《維摩經》說，富有七財寶（seven treasures）。所以用眾多的功德作為財富。『不可思議下』，第二是彰顯所得的深奧。『具足功德下』，第三是彰顯所得的本體，就是以功德作為財富。又，上面說的『畢竟常住』，成就了前面說的『無盡』；『具足功德』，成就了上面說的『無減』。總的來說，世間的財富有五種特性：一是五家共有，二是會減少，三是會耗盡，四是無常，五是不妙。法財（dharma wealth）則與此相反。『得一切眾生殊勝供養者』，財富有兩種：一是自報財（self-rewarded wealth），二是他人供養的財。自己所招感的凈土境界是報財，天人供奉養育是他人供養的財。上面辨析了自供財，現在說明他人供養的財。應跡而論，應感既然彰顯，就能招致眾生四事（衣食住藥）殊勝的供養，又能感得三乘（three vehicles）聖人四事殊勝的供養。『世尊如是舍三分下』，上面第一是說明人法不二（non-duality of person and dharma），行因得果。現在第二是稱揚讚歎，總共有兩句。第一句是牒出所讚歎的人，『常為已下』，正式說明稱揚讚歎。讚歎中有兩點：一是上面為佛授記（Buddha's prediction），二是下面為眾生瞻仰。又，上面是進入佛的境界，所以為佛授記；下面是超過了眾多的品類，所以為大眾所瞻仰。問：為什麼說是『為佛所記』？答：捨棄身財，這是大事，人們恐怕未必能得到結果，所以說明修行因地必定有果報可以得到，所以佛為之授記。又，『記』是決定的意思，這個人必定能得到三種果報。又，『記』是區別的意思，這個人不做……

【English Translation】 English version Worldly wealth is shared by five entities (referring to water, fire, thieves, evil rulers, and prodigal sons). Now, relinquishing worldly wealth, one obtains wealth that is not shared. Worldly wealth may either be exhausted or diminished, while permanent wealth is neither exhausted nor diminished; it is ultimately permanent and indestructible. The preceding section distinguished impermanent wealth, while this section reveals permanent wealth. Question: What is permanent wealth? Answer: The Lotus Sutra Treatise explains: 'My pure land will not be destroyed, yet beings see it as being consumed by fire.' Vasubandhu (Bodhisattva) says: 'The pure land of the Reward Buddha (Sambhogakaya Buddha), is encompassed by the ultimate truth and cannot be burned.' That treatise clarifies that the Reward Buddha is permanent, and the Reward Buddha's land is also permanent; therefore, it is permanent wealth. Some say: 'Permanent wealth refers to the Buddha's ten powers (Dasa-bala), the non-different and immeasurable Buddha-dharma.' Therefore, it is called wealth. As the Vimalakirti Sutra says, one is rich in the seven treasures (sapta-dhana). Thus, numerous merits are regarded as wealth. 'Below 'inconceivable',' the second point is to reveal the profundity of what is attained. 'Below 'endowed with merits',' the third point is to reveal the substance of what is attained, which is to regard merits as wealth. Furthermore, the above statement 'ultimately permanent' fulfills the preceding 'inexhaustible'; 'endowed with merits' fulfills the above 'undiminished'. In general, worldly wealth has five characteristics: first, it is shared by five entities; second, it diminishes; third, it is exhausted; fourth, it is impermanent; and fifth, it is not wonderful. Dharma wealth (Dharma-dhana) is the opposite of this. 'Obtaining the supreme offerings of all beings' wealth is of two types: first, self-rewarded wealth; second, wealth offered by others. The pure land realm that one attracts is self-rewarded wealth, while the veneration and support of gods and humans is wealth offered by others. The above section distinguished self-offered wealth; now, we explain wealth offered by others. Speaking in terms of responsive traces, since the response is manifested, it can attract supreme offerings of the four necessities (clothing, food, shelter, and medicine) from beings, and it can also attract supreme offerings of the four necessities from the saints of the three vehicles (Triyana). 'The World-Honored One thus relinquishes the three parts below', the first point above is to explain the non-duality of person and dharma, and that practicing the cause leads to the result. Now, the second point is to praise and extol, with a total of two sentences. The first sentence introduces the person being praised, 'constantly for below', formally explaining the praise and extolment. There are two aspects to the praise: first, above is the Buddha's prediction (vyakarana); second, below is the veneration of beings. Furthermore, above is entering the Buddha's realm, so it is the Buddha's prediction; below is surpassing the multitude of categories, so it is venerated by the masses. Question: Why is it said to be 'predicted by the Buddha'? Answer: Relinquishing body and wealth is a major event, and people may fear that they will not necessarily obtain the result, so it is explained that cultivating the cause will certainly have a result that can be obtained, so the Buddha predicts it. Furthermore, 'prediction' means certainty; this person will certainly obtain the three fruits. Furthermore, 'prediction' means distinction; this person does not do...

八道必成佛也。為眾生瞻仰者。眾生不能捨三。其人能捨。眾生厭無常欣常三。其人得常三。故為物所仰。又上弘佛法。故為佛所記。今成就眾生故為眾生所仰。世尊又善男子下。自上已來釋三章門竟。謂理行果。由理成行。由行得果。此是自行。自行既成。則明化他。化他者。謂八萬四千法門。謂化他之極。故上有四標。至此便有四釋。問。今文乃明護法。云何言釋上八萬四千教法耶。答。夫護法者。正明護教。是以今明護法。即釋上教也。舍邪教。顯正教。稱為護法。又有此文來者。釋成舍三意也。所以舍三者。為護法故。如上第三愿云。為護正法捨身命財。佛性論明十因緣故常。第一義云。捨身命財為攝受正法。正法既無窮。以無窮之因。感無窮果。果即三身。故是常住。又成上得三。如涅槃云。護法因緣。得金剛身。又菩薩舍三為二事。一為下利眾生。二為上護大法。前明為利四生。是故舍三。今為上護三寶。是故舍三。問。上三皆明攝受。護法中何故不明攝受。答。理行果是證義。故明攝受。護法中明教。故不明攝受。又為略故。又例前可知也。就文有四。一舉護法之人。二法欲滅下。辨護法時。三不諂下。顯能護行。四入法朋下。護之成益。善男子善女人者。出護法人也。法欲滅時者。護法時也。比丘下

【現代漢語翻譯】現代漢語譯本八種道路必定能夠成就佛果。這樣的人會受到眾生的瞻仰。眾生無法捨棄三種事物（三毒：貪嗔癡），而這個人能夠捨棄。眾生厭惡無常，欣求常、樂、我（常樂我凈）這三種境界，而這個人能夠得到常、樂、我。因此，他會被眾生所仰慕。而且，他能夠弘揚佛法，所以會被佛所記別。現在，他成就眾生，所以會被眾生所仰慕。世尊又說『善男子』以下的內容，是從上面開始解釋理、行、果這三個章節的門徑。由理而成就行，由行而得到果。這是自行。自行成就之後，就能夠明白如何化度他人。化度他人，指的是八萬四千法門，這是化度他人的極致。所以上面有四個標示，到這裡便有四個解釋。問：現在的經文明明是闡明護法，為什麼說是解釋上面的八萬四千教法呢？答：護法，正是爲了闡明護教。因此，現在闡明護法，就是解釋上面的教法。捨棄邪教，顯揚正教，就稱為護法。還有，這段經文的到來，是爲了解釋成就捨棄三種事物的意義。之所以要捨棄三種事物，是爲了護持佛法。如同上面第三愿所說：『爲了護持正法，捨棄身命財產。』《佛性論》闡明十種因緣，所以說是常。第一義說：『捨棄身命財產，是爲了攝受正法。』正法既然是無窮無盡的，就以無窮的因，感得無窮的果。果就是三身（法身、報身、應身），所以是常住的。又成就上面的『得三』。如同《涅槃經》所說：『因為護持佛法的因緣，得到金剛身。』菩薩捨棄三種事物，是爲了兩件事：一是為下利益眾生，二是為上護持大法。前面闡明爲了利益四生（胎卵濕化），所以捨棄三種事物。現在爲了護持三寶（佛法僧），所以捨棄三種事物。問：上面三種都闡明攝受，護法中為什麼不闡明攝受呢？答：理、行、果是證悟的意義，所以闡明攝受。護法中闡明教法，所以不闡明攝受。而且爲了簡略，又可以參照前面的內容來理解。就經文內容來說，有四個方面：一是舉出護法的人，二是『法欲滅時』以下，辨明護法的時機，三是『不諂』以下，顯示能夠護法的行為，四是『入法朋』以下，護法的成就和利益。『善男子善女人』，是指出護法的人。『法欲滅時』，是說護法的時機。『比丘』以下

【English Translation】 English version The eight paths will certainly lead to Buddhahood. Such a person is revered by all beings. Beings cannot relinquish the three (three poisons: greed, hatred, and delusion), but this person can. Beings detest impermanence and desire permanence, bliss, and self (permanence, bliss, self, and purity), and this person attains permanence, bliss, and self. Therefore, they are revered by beings. Moreover, they propagate the Buddha's teachings, so they are recognized by the Buddha. Now, they accomplish beings, so they are revered by beings. The World Honored One further says, 'Good men' and the following, which from above explains the gateways of the three chapters: principle, practice, and fruit. Practice is achieved through principle, and fruit is attained through practice. This is self-cultivation. Once self-cultivation is accomplished, one can understand how to transform others. Transforming others refers to the eighty-four thousand Dharma doors, which is the ultimate in transforming others. Therefore, there are four markers above, and here there are four explanations. Question: The current text clearly elucidates Dharma protection, so why is it said to explain the eighty-four thousand teachings above? Answer: Dharma protection precisely elucidates teaching protection. Therefore, the current elucidation of Dharma protection is the explanation of the teachings above. Abandoning heretical teachings and revealing the correct teachings is called Dharma protection. Furthermore, the arrival of this text is to explain the meaning of accomplishing the abandonment of the three. The reason for abandoning the three is for the sake of protecting the Dharma. As stated in the third vow above: 'For the sake of protecting the correct Dharma, one relinquishes life and wealth.' The Buddha-nature Treatise elucidates the ten causes, so it is said to be permanent. The first principle says: 'Relinquishing life and wealth is for the sake of embracing the correct Dharma.' Since the correct Dharma is infinite, one experiences infinite fruit with infinite causes. The fruit is the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), so it is permanent. It also accomplishes the 'attaining the three' above. As the Nirvana Sutra says: 'Due to the causes and conditions of protecting the Dharma, one attains the Vajra body.' Furthermore, Bodhisattvas relinquish the three for two reasons: first, to benefit beings below, and second, to protect the great Dharma above. The previous explanation was for the benefit of the four types of birth (womb-born, egg-born, moisture-born, and transformation-born), so one relinquishes the three. Now, for the sake of protecting the Three Jewels (Buddha, Dharma, Sangha), one relinquishes the three. Question: The three above all elucidate embracing, so why does Dharma protection not elucidate embracing? Answer: Principle, practice, and fruit are the meaning of realization, so embracing is elucidated. Dharma protection elucidates the teachings, so embracing is not elucidated. Moreover, for the sake of brevity, it can also be understood by referring to the previous content. In terms of the content of the text, there are four aspects: first, it mentions the person who protects the Dharma; second, from 'when the Dharma is about to perish' below, it distinguishes the timing of Dharma protection; third, from 'not flattering' below, it shows the actions that can protect the Dharma; fourth, from 'entering the Dharma assembly' below, it shows the accomplishment and benefits of Dharma protection. 'Good men and good women' refers to the people who protect the Dharma. 'When the Dharma is about to perish' refers to the timing of Dharma protection. 'Bhikkhus' and the following

。出滅法人也。梵言比丘。此方義翻乃有五種。一名怖魔。初出家時。令魔怯怖。此義據始。二名乞士。既出家已。無所積聚。乞求自活。三名凈命。以法乞求。離於邪命。此二據次。四名凈持戒。出家已修持梵戒。五名破惡。以持戒故。離犯戒惡。此二據終。尼者言女。優婆塞。此翻為善宿男。懷善自居。故云善宿男。亦云近住。以懷善自居。近於佛住故也。夷者女也。此之四人。若能依教修行。則是護法人。故仁王經云。如師子不為余獸所食還為自身中蟲所食。佛法亦爾。天魔外道不能殂壞我法。還是我四部弟子能壞我法也。朋黨諍訟者。出滅法相也。朋黨者。心壞也。諍訟者。口壞也。破壞離散。謂身壞也。又結集邪律。情助彼此。名為朋黨。言競是非。名為諍訟。分為異部。故名破壞。各各別行。故名離散。又是破和合眾。故言離散也。以不諂曲下。正明護法。凡六句。前三異邪。后三同正。以不諂曲。身不邪也。形隨惡黨。名為諂曲。不欺誑者。口不邪。口宣邪法。稱為欺誑。不幻偽者。心不邪也。惑心邪法。名為幻偽。又不諂曲。謂離諂垢。不詐善外相。不欺誑者。謂離誑垢。不覆藏內惡。四卷毗曇云。曲從諂偽生。故今合為不諂曲。成論云。諂心事成故名誑。故次不諂曲明不欺誑也。不幻偽者。若當詐

善外相。覆藏內惡。名為幻偽。以不詐善外相。覆藏內惡。故名不幻偽。林公云。口業為欺誑。意為諂曲。身業為幻偽。又說法之人。于勝上者。則諂曲面之。於劣己者。則起欺誑。心不真實。名為幻偽。如梵天王為諸梵子說法。黑齒比丘乘神通往彼問之。是身從何三昧生。何三昧滅。彼不能答。但云我是大梵王。我是大梵王。彼說法竟。執黑齒手。汝莫眾中問我。此則于黑齒而諂。于小梵而起欺誑。於二處心不真實。又凡夫二見顛倒。名為諂曲。二乘未究竟為欺誑。舍利弗言。嗚呼深自責。云何而欺。空亂意菩薩名為幻偽。今護法菩薩無此二心也。下同正中。愛樂正法。是心正也。攝受正法。是口正也。善言求法。名為攝受。又愛樂是入正行。又愛樂正法者。始心欲樂也。攝受正法者。終心相應。入法朋中。是身正也。攝受法故。入諸德菩薩數中。名入法朋。入法朋者。此明護法行成。決定得佛。故為佛所記也。世尊我見攝受正法下。此文來者。凡有二意。一者遠生。二者近生。遠生者。上來勝鬘說攝受正法。今仰推于佛。仰推于佛者。顯攝受正法有大功德力。二近生。嘆攝受正法護法菩薩有于大力。請佛證知。就文為二。初明佛有能知之德。亦悉知見下。正明佛知也。佛為實眼者。如此護法之人。化功淵曠。下地

【現代漢語翻譯】現代漢語譯本『善於偽裝外表，掩蓋內心的邪惡，這叫做虛幻偽詐（幻偽）。』因為不虛假地表現善良的外表，並掩蓋內心的邪惡，所以叫做『不虛幻偽詐（不幻偽）』。林公說：『口業是欺騙誆騙，意業是諂媚委曲，身業是虛幻偽詐。』還有說法的人，對於比自己地位高的人，就諂媚奉承；對於不如自己的人，就欺騙誆騙。內心不真實，這叫做虛幻偽詐（幻偽）。例如梵天王為眾梵子說法，黑齒比丘（黑齒比丘，一位阿羅漢）憑藉神通前往那裡問他：『這個身體是從什麼三昧（三昧，佛教中的一種禪定狀態）產生的？又從什麼三昧滅去的？』他不能回答，只是說：『我是大梵天王，我是大梵天王。』他說法完畢后，拉著黑齒比丘的手說：『你不要在眾人面前問我。』這就是對於黑齒比丘的諂媚，對於小梵的欺騙。在這兩種情況下，內心都不真實。還有凡夫的二見顛倒，叫做諂媚委曲；二乘（二乘，聲聞乘和緣覺乘）沒有達到究竟的境界，叫做欺騙誆騙。舍利弗（舍利弗，佛陀的十大弟子之一）說：『唉，我深深地自我責備，怎麼能欺騙，擾亂意菩薩（菩薩，立志成佛的修行者）呢？』現在護法菩薩（護法菩薩，護持佛法的菩薩）沒有這兩種心。下面與正中相同。愛樂正法（正法，正確的佛法），這是心正；攝受正法（攝受正法，接受和奉行正確的佛法），這是口正；善言求法，叫做攝受。還有，愛樂是進入正行。又愛樂正法的人，是最初發心想要快樂；攝受正法的人，是最終內心相應，進入法朋（法朋，修習佛法的同伴）之中，這是身正。因為攝受佛法，進入諸德菩薩的行列中，叫做進入法朋。進入法朋的人，這說明護法菩薩的修行已經成就，決定能夠成佛，所以被佛所授記。世尊，我見攝受正法下，這段文字的來歷，總共有兩種含義：一是遠生，二是近生。遠生是指，上面勝鬘（勝鬘，一位在家菩薩）說了攝受正法，現在仰慕推崇于佛，仰慕推崇于佛，是爲了彰顯攝受正法有巨大的功德力。二是近生，讚歎攝受正法的護法菩薩有巨大的力量，請佛來證明知曉。就文義來說分為兩部分，首先說明佛有能知之德，『亦悉知見下』，正是說明佛的知見。佛是真實的眼睛，像這樣的護法之人，化導的功德深遠廣大，下地

【English Translation】 English version 『Being good at outward appearances and concealing inner evils is called illusion and falsehood (幻偽, huan wei).』 Because one does not falsely display a good outward appearance and conceal inner evils, it is called 『not illusion and falsehood (不幻偽, bu huan wei).』 Master Lin said: 『Karmas of speech are deception and falsehood, karmas of mind are flattery and insincerity, and karmas of body are illusion and falsehood.』 Furthermore, those who preach the Dharma flatter and fawn upon those who are superior to them, while they deceive and mislead those who are inferior to them. Having an insincere mind is called illusion and falsehood (幻偽, huan wei). For example, when King Brahma (梵天王, Fan Tian Wang) was preaching to the Brahma sons, the Bhikshu with Black Teeth (黑齒比丘, Hei Chi Biqiu, an Arhat) used his supernatural powers to go there and ask him: 『From what Samadhi (三昧, San Mei, a state of meditative absorption) was this body born? And in what Samadhi does it cease?』 He could not answer, but only said: 『I am the Great King Brahma, I am the Great King Brahma.』 After he finished preaching, he took the hand of the Bhikshu with Black Teeth and said: 『Do not ask me in front of everyone.』 This is flattery towards the Bhikshu with Black Teeth and deception towards the lesser Brahma. In both cases, the mind is not sincere. Furthermore, the two inverted views of ordinary people are called flattery and insincerity; the two vehicles (二乘, Er Cheng, the Hearer Vehicle and the Solitary Realizer Vehicle) not having reached the ultimate state are called deception and falsehood. Shariputra (舍利弗, She Li Fu, one of the ten great disciples of the Buddha) said: 『Alas, I deeply reproach myself, how could I deceive and disturb the Bodhisattva (菩薩, Pusa, a being who aspires to Buddhahood)?』 Now, the Dharma-protecting Bodhisattva (護法菩薩, Hu Fa Pusa, a Bodhisattva who protects the Dharma) does not have these two minds. The following is the same as the middle part. Loving and delighting in the True Dharma (正法, Zheng Fa, the correct Buddhist teachings) is called a correct mind; embracing and upholding the True Dharma (攝受正法, She Shou Zheng Fa, accepting and practicing the correct Buddhist teachings) is called correct speech; speaking well and seeking the Dharma is called embracing and upholding. Furthermore, loving and delighting is entering the correct practice. Moreover, those who love and delight in the True Dharma initially aspire to happiness; those who embrace and uphold the True Dharma ultimately have a corresponding mind and enter the company of Dharma friends (法朋, Fa Peng, companions who practice the Dharma together), which is called correct body. Because of embracing and upholding the Dharma, entering the ranks of Bodhisattvas with virtues is called entering the company of Dharma friends. Those who enter the company of Dharma friends indicate that the practice of the Dharma-protecting Bodhisattva has been accomplished and they are destined to attain Buddhahood, therefore they are predicted by the Buddha. World Honored One, I see that embracing and upholding the True Dharma below, this passage comes from two meanings: one is distant origin, and the other is near origin. Distant origin refers to the fact that above, Srimala (勝鬘, Sheng Man, a lay Bodhisattva) spoke of embracing and upholding the True Dharma, and now we admire and extol the Buddha, admiring and extolling the Buddha in order to manifest that embracing and upholding the True Dharma has great merit and power. The second is near origin, praising the Dharma-protecting Bodhisattva who embraces and upholds the True Dharma for having great power, and requesting the Buddha to certify and know this. In terms of the text, it is divided into two parts. First, it explains that the Buddha has the virtue of being able to know, and 『also knows and sees below』 is precisely explaining the Buddha's knowledge and vision. The Buddha is the true eye, and such a Dharma-protecting person has profound and vast transformative merits, and the lower ground

不測。唯佛照之分明。故言佛為實眼。實智等五句。嘆佛。為二。初實眼實智二句。嘆佛能知見攝受正法之用。次有三句。嘆佛能了於法。初照名眼。後知名智。又眼稱。據五眼之中佛眼。智約三乘智中。取其佛智也。皆能如實稱境。故名為實。龍樹云。獨佛一人有不誑法。故四眼中取佛眼。十一智取如實智。為法根本者。佛是得法之原。又法從佛出故。故為法根本。具了達一切。為通達法。能以正法授與眾生。為正法依也。亦悉知見者。明勝鬘云。我見護法菩薩有如是力。佛有實眼實智。亦悉知見此人大力也。爾時世尊下。前廣說攝受正法有四。前三章已說。今是第四隨喜讚歎也。就文為二。第一明如來內心隨喜。第二明外發言贊述。言大精進者。並起萬行。遍趣群機。唸唸法流。此明可喜之事。上來勝鬘廣明攝受出生自利。出生利他。及舍無常三分得常三分。乃是護法。並是大精進力。起隨喜心者。隨順勝鬘所說。而生歡喜。又慶其所行。美其所說。故言起隨喜心也。三義故喜。一所行合理。二所說稱機。三仰推如來。情無專執。故佛隨喜。如是勝鬘下。第二發言贊述。就文為二。一者印定。二者稱歎勸修。初印定者。令一切眾生生信心故。又欲成於經。夫佛所說者。方得稱經。自外所說。須佛印定。又佛欲使物

【現代漢語翻譯】現代漢語譯本不可測度。只有佛才能明晰地照見。所以說佛具有實眼、實智等五種功德，這是在讚歎佛。分為兩部分。首先，『實眼』、『實智』兩句，讚歎佛能夠知見並攝受正法的功用。其次，有三句，讚歎佛能夠明瞭法。『照』稱為眼，『知』稱為智。而且，『眼』指的是五眼之中的佛眼，『智』指的是三乘智慧之中，選取其中的佛智。都能如實地符合實境，所以稱為『實』。龍樹菩薩說，只有佛一人具有不虛妄的法。所以在四眼中選取佛眼，在十一智中選取如實智，作為法的根本。佛是獲得法的根源，而且法是從佛而出，所以是法的根本。完全瞭解一切，稱為通達法。能夠以正法授予眾生，是正法的依靠。『亦悉知見者』，說明《勝鬘經》中說，『我見護法菩薩有如此力量，佛有實眼實智，也完全知見此人的大力。』『爾時世尊下』，前面廣泛地說明攝受正法有四種。前面三章已經說完，現在是第四種，隨喜讚歎。就文義來說分為兩部分。第一部分說明如來內心的隨喜，第二部分說明外在的發言贊述。『言大精進者』，是指發起萬行，普遍地適應各種根器的眾生，唸唸相續不斷地流淌著法。這是說明值得隨喜的事情。上面勝鬘夫人廣泛地說明攝受出生自利，出生利他，以及捨棄無常的三分而得到常的三分，這是護法，並且是大精進力。『起隨喜心者』，是隨順勝鬘夫人所說，而生起歡喜。又慶幸她所做的事情，讚美她所說的話，所以說『起隨喜心』。因為三種原因而歡喜：一是所做的事情合乎道理，二是所說的話契合根器，三是仰仗推崇如來，心中沒有執著。所以佛隨喜。『如是勝鬘下』，第二部分是發言贊述。就文義來說分為兩部分，一是印定，二是稱歎勸修。首先是印定，爲了讓一切眾生生起信心。又爲了成就經典，佛所說的話，才能稱為經。自身以外所說的話，需要佛的印定。而且佛想要使事物

【English Translation】 English version Immeasurable. Only the Buddha can clearly illuminate it. Therefore, it is said that the Buddha possesses the five merits of 'true eye' (satya-cakṣus), 'true wisdom' (satya-jñāna), etc., which is praising the Buddha. It is divided into two parts. First, the two sentences 'true eye' and 'true wisdom' praise the Buddha's ability to know and see and to embrace the true Dharma. Second, there are three sentences praising the Buddha's ability to understand the Dharma. 'Illumination' is called the eye, and 'knowledge' is called wisdom. Moreover, 'eye' refers to the Buddha-eye among the five eyes, and 'wisdom' refers to the Buddha-wisdom selected from the wisdom of the three vehicles. Both can truly conform to reality, so they are called 'true'. Nāgārjuna said that only the Buddha possesses the non-deceptive Dharma. Therefore, the Buddha-eye is selected from the four eyes, and the true wisdom is selected from the eleven wisdoms as the root of the Dharma. Completely understanding everything is called comprehending the Dharma. Being able to bestow the true Dharma upon sentient beings is the reliance of the true Dharma. 'Also knows and sees' indicates that the Śrīmālādevī Siṃhanāda Sūtra says, 'I see that the Dharma-protecting Bodhisattva has such power, and the Buddha has true eyes and true wisdom, and also fully knows and sees this person's great power.' 'Then the World-Honored One [Bhagavan]...' Above, it is extensively explained that there are four ways to embrace the true Dharma. The first three chapters have already been completed, and now it is the fourth, rejoicing and praising. In terms of the meaning of the text, it is divided into two parts. The first part explains the Tathāgata's inner rejoicing, and the second part explains the external speech of praise. 'Speaking of great diligence' refers to initiating myriad practices, universally adapting to the various capacities of sentient beings, and the Dharma flowing continuously in every moment. This explains the things worthy of rejoicing. Above, Śrīmālādevī extensively explained embracing and giving rise to self-benefit, giving rise to benefiting others, and abandoning the three parts of impermanence to obtain the three parts of permanence, which is Dharma protection and great diligence. 'Those who give rise to rejoicing mind' are those who follow what Śrīmālādevī said and give rise to joy. Also, rejoicing in what she has done and praising what she has said, therefore it is said 'giving rise to rejoicing mind'. Rejoicing is due to three reasons: first, what is done is reasonable; second, what is said is in accordance with the capacity; third, relying on and praising the Tathāgata, there is no attachment in the heart. Therefore, the Buddha rejoices. 'Thus, Śrīmālādevī...' The second part is the speech of praise. In terms of the meaning of the text, it is divided into two parts: first, affirmation; second, praise and encouragement to practice. First is affirmation, in order to make all sentient beings give rise to faith. Also, in order to accomplish the sutra, only what the Buddha says can be called a sutra. What is said outside of oneself needs the Buddha's affirmation. Moreover, the Buddha wants to make things

信受無疑。故須印定。如大力士下。第二稱歎勸修。就文有四。一舉力士對魔稱歎。二舉牛王對二乘嘆。三舉山王對菩薩嘆。四明有大利益是故勸修。若據述成者。上四標四釋。今還四述成。第一述成理法。第二述成行法。第三述成果法。四述成教法。並顯在文。初三。一譬。二合。三舉余善對以顯勝。少觸身份令人大苦者有人言。應云力士少身份觸他。亦得云少觸者。薄觸他身則生大苦。合意明一念與攝受正法相應。出魔境故。魔大苦也。有人言。受五戒乃至出家。夜叉聞之。展轉相告。乃至魔王。魔王聞之。宮殿便動。生於驚怖。聞攝受正法。生大苦惱。甚驚怖也。此以少況多。何況與正法相應。成諸佛菩薩。能以四乘之法。授與眾生。馥師云。以攝受正法欲為小攝受正法。此意明直髮心樂欲攝受。已勝出人天。實登聖故。功德無比也。我不見下。第三對余善嘆。余善者。謂攝受正法外余凡夫二乘有所得善也。又如牛王下。第二舉牛王對二乘嘆。明述成意。二乘不攝受六度正法。今對之。故述成上因行也。亦三。謂合譬結。所以舉牛王者。如法華云牛鹿羊譬三乘。今明牛王。即法華大白牛也。形色無比者。當相顯勝。一切牛者。對劣顯勝。譬菩薩行六度因。勝二乘也。又牛王取運屃之。譬攝受正法運出之力。超過

【現代漢語翻譯】現代漢語譯本：確信無疑，所以需要印證確定。如同大力士一般。（以下是）第二部分，稱讚並勸勉修行。從文義上有四點：一是舉大力士來對治魔事進行稱讚；二是舉牛王來對二乘進行稱歎；三是舉山王來對菩薩進行稱歎；四是說明有大利益，因此勸勉修行。如果根據敘述成就來說，上面是四個標示，四個解釋，現在還是四個敘述成就。第一是敘述成就理法，第二是敘述成就行法，第三是敘述成就果法，第四是敘述成就教法，都明顯地在文句中。最初三個部分，一是比喻，二是結合，三是舉出其餘的善行來對比，以顯示殊勝之處。『少觸身份令人大苦』，有人說，應該說成『力士少身份觸他』，也可以說成『少觸』，稍微觸碰他的身體就會產生巨大的痛苦。結合起來的意思是，一念與攝受正法相應，就能脫離魔境，所以魔會感到非常痛苦。有人說，受持五戒乃至出家，夜叉（Yaksa，一種守護神）聽到后，輾轉相告，乃至魔王（Mara，佛教中阻礙修行的惡神）。魔王聽到后，宮殿便會震動，產生驚恐。聽到攝受正法，會產生巨大的苦惱，非常驚恐。這是以小比大，何況是與正法相應，成就諸佛菩薩，能夠以四乘之法，授予眾生。馥師說，以攝受正法的意願作為小的攝受正法。這個意思是說，直接發心樂於攝受，就已經勝過人天，實際上已經登上聖位，功德無比。『我不見』以下，是第三部分，對比其餘的善行進行稱歎。其餘的善行，指的是攝受正法之外，其餘凡夫二乘（Sravaka and Pratyekabuddha，聲聞和緣覺）有所得的善行。『又如牛王』以下，是第二部分，舉牛王來對二乘進行稱歎，表明敘述成就的意義。二乘不攝受六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）正法，現在針對他們，所以敘述成就上面的因行。也分為三個部分，即比喻、結合、總結。之所以舉牛王，如《法華經》（Lotus Sutra）所說，牛、鹿、羊比喻三乘。現在說明牛王，就是《法華經》中的大白牛。『形色無比』，是當相顯示殊勝。『一切牛』，是對劣顯示殊勝。比喻菩薩行六度因，勝過二乘。又牛王能夠運載屃（bixi，傳說中的一種龍，力大能負重物），比喻攝受正法的運載之力，超過二乘。

【English Translation】 English version: Having faith and no doubt, therefore it needs to be sealed and confirmed. Like a great strong man. (The following is) the second part, praising and encouraging cultivation. In terms of the text, there are four points: first, using a strong man to praise the subjugation of demonic affairs; second, using a bull king to praise the Two Vehicles; third, using a mountain king to praise the Bodhisattvas; fourth, explaining that there are great benefits, therefore encouraging cultivation. If according to the narrative accomplishment, the above are four marks, four explanations, and now still four narrative accomplishments. The first is to narrate the accomplishment of the principle Dharma, the second is to narrate the accomplishment of the practice Dharma, the third is to narrate the accomplishment of the fruit Dharma, and the fourth is to narrate the accomplishment of the teaching Dharma, all of which are clearly in the sentences. The first three parts are: first, a metaphor; second, a combination; and third, citing other good deeds to compare and show the superiority. 'A slight touch to the body causes great suffering', some say it should be said as 'a strong man slightly touches his body', or it can be said as 'slight touch', a slight touch to his body will cause great suffering. The combined meaning is that a single thought in accordance with embracing the true Dharma can escape the realm of demons, so the demon will feel very painful. Some say that upholding the five precepts and even becoming a monk, when Yaksa (a guardian deity) hears it, they tell each other, even the Mara (the evil spirit in Buddhism that hinders cultivation). When Mara hears it, the palace will shake and cause fear. Hearing the embracing of the true Dharma will cause great suffering and great fear. This is comparing the small to the large, let alone being in accordance with the true Dharma, accomplishing all Buddhas and Bodhisattvas, who can bestow the Dharma of the Four Vehicles to sentient beings. Master Fu said that the intention to embrace the true Dharma is a small embracing of the true Dharma. This means that directly aspiring to embrace it already surpasses humans and devas, and has actually ascended to the holy position, with immeasurable merit. 'I do not see' below is the third part, praising in contrast to other good deeds. Other good deeds refer to the good deeds attained by ordinary people and the Two Vehicles (Sravaka and Pratyekabuddha) outside of embracing the true Dharma. 'Also like the bull king' below is the second part, citing the bull king to praise the Two Vehicles, indicating the meaning of narrative accomplishment. The Two Vehicles do not embrace the true Dharma of the Six Perfections (Paramita, giving, morality, patience, diligence, meditation, wisdom), now targeting them, so narrating the accomplishment of the above cause and practice. It is also divided into three parts, namely metaphor, combination, and conclusion. The reason for citing the bull king is as the Lotus Sutra says, the bull, deer, and sheep are metaphors for the Three Vehicles. Now explaining the bull king is the great white bull in the Lotus Sutra. 'Form and color are unparalleled' is showing the superiority of the appearance. 'All bulls' is showing the superiority over the inferior. It is a metaphor for the Bodhisattva practicing the cause of the Six Perfections, surpassing the Two Vehicles. Also, the bull king can carry Bixi (a legendary dragon, strong and able to carry heavy objects), which is a metaphor for the carrying power of embracing the true Dharma, surpassing the Two Vehicles.

二乘。問。法華以牛喻大乘。今云何以牛喻二乘。答。彼以三獸相對。故牛喻大乘。此牛王及余牛相對。故以牛王喻大乘。余牛喻二乘。合譬中。如是大乘少攝受者合牛王形色無比也。勝於二乘善者。合勝一切牛也。以廣大者。第三結釋勝之所以。六度行無不包。故言廣。超二乘之上。故云大。譬如須彌山下。第三舉山王對菩薩歡。又是述成第三果德。所以文云。能捨三分。勝不捨三分人也。一一譬。須彌。此云妙高。亦名安明。亦言善積。林公云。須彌留。此云善高。三百三十六萬里。縱廣亦然。略說有十寶山。廣說六萬諸山。以為眷屬。須彌最勝。此山四寶所成。東面黃金。西有白銀。南有琉璃。北有頗梨。是故此山端嚴殊特。端嚴殊特。當相顯勝。譬攝受正法中。攝證行勝。勝於眾山。對劣顯勝。譬攝證行。勝於近學。如是大乘下。第二合譬。大乘合須彌山。果德高勝。云大乘捨身命財。以攝取心攝受正法。合前譬中端嚴殊特。捨身命財。彰其所離。以攝取心攝受正法。明其所得。以攝取心者。趣證方便也。攝受正法。是其正證也。又以攝取心。謂愿攝也。攝受正法。謂行攝也。勝不捨身命財初住大乘一切善根者。此合勝於諸山。地前菩薩。未能捨離無常三分。始學大乘。名為初住。此非得初地名為初住。以地

【現代漢語翻譯】現代漢語譯本二乘。問：法華經用牛來比喻大乘，現在為什麼又用牛來比喻二乘呢？答：法華經是用三種獸類相對比，所以用牛比喻大乘。這裡是用牛王和其餘的牛相對比，所以用牛王比喻大乘，其餘的牛比喻二乘。在合譬中，像這樣的大乘，少數能攝受的人，相當於牛王形色無比。勝過二乘的善人，相當於勝過一切牛。『以廣大者』，第三句是總結解釋殊勝的原因。六度萬行沒有不包含的，所以說『廣』。超越二乘之上，所以說『大』。譬如須彌山下，第三句是舉出山王來對應菩薩的歡喜，又是闡述成就的第三種果德。所以經文說：『能捨三分』，勝過不捨三分的人。一一譬喻，須彌（Sumeru），這裡翻譯為妙高，也叫安明，也叫善積。林公說，須彌留（Sumeru），這裡翻譯為善高，三百三十六萬里，縱橫也是這樣。簡略地說有十寶山，廣義地說有六萬諸山，作為眷屬，須彌山最為殊勝。這座山由四寶構成，東面是黃金，西面是白銀，南面是琉璃，北面是頗梨（sphatika）。因此這座山端正莊嚴，特別殊勝。『端嚴殊特』，是當相顯現殊勝，譬如攝受正法中，攝證行殊勝。勝過眾山，是對比低劣來顯示殊勝，譬如攝證行，勝過初學者。『如是大乘下』，第二句是合譬，大乘相當於須彌山，果德高超殊勝。說大乘捨棄身命財產，用攝取心來攝受正法，相當於前面譬喻中的端正莊嚴特別殊勝。捨棄身命財產，彰顯其所舍離的，用攝取心來攝受正法，闡明其所得到的。用攝取心，是趣向證悟的方便。攝受正法，是其真正的證悟。又用攝取心，是指愿攝。攝受正法，是指行攝。『勝不捨身命財初住大乘一切善根者』，這是比合勝過諸山，地前菩薩，未能捨離無常三分，剛開始學習大乘，稱為初住。這裡不是指得到初地稱為初住，因為地

【English Translation】 English version Two Vehicles. Question: The Lotus Sutra uses the ox as a metaphor for the Mahayana, so why is the ox now used as a metaphor for the Two Vehicles? Answer: The Lotus Sutra uses three kinds of animals in contrast, so the ox is used as a metaphor for the Mahayana. Here, the ox king is contrasted with the other oxen, so the ox king is used as a metaphor for the Mahayana, and the other oxen are used as a metaphor for the Two Vehicles. In the combined metaphor, the Mahayana, which few can embrace, is like the incomparable form and color of the ox king. The virtuous who surpass the Two Vehicles are like surpassing all oxen. 'Because of its vastness,' the third sentence summarizes and explains the reason for its superiority. The Six Perfections and myriad practices are all-encompassing, so it is said to be 'vast.' Surpassing the Two Vehicles, it is said to be 'great.' For example, 'beneath Mount Sumeru,' the third sentence raises the mountain king to correspond to the joy of the Bodhisattvas, and it also elaborates on the third kind of accomplished virtue. Therefore, the sutra says: 'Able to relinquish the three parts,' surpassing those who do not relinquish the three parts. One by one, the metaphors, Sumeru (Sumeru), is translated here as Wonderful High, also called Anming, also called Good Accumulation. Lin Gong said, Sumeru (Sumeru), is translated here as Good High, three hundred and thirty-six thousand miles, and the length and width are also the same. Briefly speaking, there are ten treasure mountains, and broadly speaking, there are sixty thousand mountains, serving as its retinue. Mount Sumeru is the most superior. This mountain is made of four treasures, gold on the east side, silver on the west side, lapis lazuli on the south side, and crystal (sphatika) on the north side. Therefore, this mountain is upright and majestic, especially outstanding. 'Upright and majestic,' is the manifestation of superiority in its appearance, like the superiority of embracing and realizing practice in embracing the Right Dharma. Surpassing the many mountains, is contrasting inferiority to show superiority, like the superiority of embracing and realizing practice over beginners. 'Like the Great Vehicle below,' the second sentence is the combined metaphor, the Mahayana is like Mount Sumeru, the fruit of virtue is lofty and superior. Saying that the Mahayana relinquishes body, life, and wealth, and uses the mind of embracing to embrace the Right Dharma, is like the upright and majestic and especially outstanding in the previous metaphor. Relinquishing body, life, and wealth, highlights what is relinquished, and using the mind of embracing to embrace the Right Dharma, clarifies what is obtained. Using the mind of embracing, is the expedient means of approaching realization. Embracing the Right Dharma, is its true realization. Also, using the mind of embracing, refers to the vow of embracing. Embracing the Right Dharma, refers to the practice of embracing. 'Surpassing those who do not relinquish body, life, and wealth, the initial dwelling Mahayana, all good roots,' this is comparing and combining surpassing the many mountains, the Bodhisattvas before the ground, unable to relinquish the three parts of impermanence, just beginning to learn the Mahayana, called the initial dwelling. This does not refer to attaining the initial ground being called the initial dwelling, because the ground

前菩薩有相心多。學空心少。故不能捨。有人言。山王譬八地。超出七地。文言初住大乘者。七地始過二乘。習行成滿。將進法流。故言一切善根。此非初地為初住。如大品說。或言七地為菩薩位。今云初住。其義亦爾。而云不捨身命財者。未能常舍。此於八地。故言未舍。非都不捨。今謂同初釋也。以廣大釋勝所以。是故勝鬘下。第四勸修。若據述成者。則述成第四護法。以勸其開示教化。即是護法義也。已明理行果竟。故須護此三法。就文有二。初正勸修。第二舉德釋成勸修。開示者。有人言。用前力士開眾生也。言教化者。用前牛王化眾生也。言建立者。用前山王果德建立眾生也。馥師同此釋。有人言。智度論釋無作品。為他說法。凡有十門。謂開示教詔等。大開為開。曲示為示。便舍邪取正為教化。令其善根成就為建立。又生其聞慧為開示。生其思慧為教化。生其修慧為建立。又生信心為開示。合其得解為教化。令如說修行為建立。又化下根為開示。化中根為教化。化上根為建立。又以教開悟。以理示之。教令修善。化令改惡。始建因行。終立果德。如是大利。即上理正法出生四乘名為大利。如是大福。即六度行稱為大福。如是大果。即舍三得三。有人言。如是大利。謂斷德也。大福。謂福德莊嚴。大果。謂

【現代漢語翻譯】現代漢語譯本前（進階的）菩薩執著于表相，內心多有掛礙，學習空性的心思卻很少，所以不能放下（一切）。有人說，（這裡所說的）山王（sumeru）比喻八地菩薩，超越了七地菩薩。（而）經文說初住（prathama-bhumi）菩薩是大乘行者，七地菩薩才剛剛超過二乘（聲聞乘和緣覺乘），修行圓滿，將要進入法性之流。所以說一切善根（sarva-kusala-mula）。這並不是說初地菩薩就是初住菩薩。如同《大品般若經》（Mahaprajnaparamita Sutra）所說，或者說七地菩薩是菩薩的果位，現在說初住菩薩，意思也是一樣的。而說不能捨棄身命財產，是因為未能經常捨棄。這是對於八地菩薩而言的，所以說『未舍』，不是說完全不捨。我現在認為這和最初的解釋相同。因為用廣大的解釋更為殊勝。所以《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）下面，第四部分是勸修。如果根據述成（的角度來看），那麼述成第四部分是護法，勸勉人們開示教化，也就是護法的意義。已經闡明了理、行、果，所以需要守護這三法。從文義上來看，有兩點：首先是正式勸修，第二是舉出功德來解釋成就勸修。開示，有人說，是用前面的力士來開啟眾生。教化，是用前面的牛王來教化眾生。建立，是用前面的山王果德來建立眾生。馥師的解釋與此相同。有人說，《智度論》（Mahaprajnaparamita-sastra）解釋無作品，為他人說法，總共有十個方面，包括開示教詔等。大範圍的開啟叫做『開』，委婉的指示叫做『示』，捨棄邪見而採取正見叫做『教化』，使他們的善根成就叫做『建立』。又使他們產生聞慧叫做『開示』，使他們產生思慧叫做『教化』，使他們產生修慧叫做『建立』。又使他們產生信心叫做『開示』，使他們理解叫做『教化』，使他們如所說的那樣修行叫做『建立』。又教化下根器的人叫做『開示』，教化中根器的人叫做『教化』，教化上根器的人叫做『建立』。又用教義來開啟覺悟，用道理來指示他們，教導他們修行善法，教化他們改正惡習，開始建立因行，最終樹立果德。這樣的大利益，就是上面所說的理正法出生四乘，叫做大利益。這樣的大福報，就是六度萬行，稱為大福報。這樣的大果報，就是捨棄三障而得到三身（法身、報身、應身）。有人說，這樣的大利益，指的是斷德。大福，指的是福德莊嚴。大果，指的是智慧。

【English Translation】 English version Former (advanced) Bodhisattvas are often attached to appearances, with much concern in their minds, but little inclination to study emptiness, and therefore cannot let go (of everything). Some say that the 'Mountain King' (Sumeru) is a metaphor for the Eighth Ground Bodhisattva, surpassing the Seventh Ground Bodhisattva. The scripture says that the 'first dwelling' (prathama-bhumi) Bodhisattva is a Mahayana practitioner, and the Seventh Ground Bodhisattva has just surpassed the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), with their practice perfected and about to enter the stream of Dharma-nature. Therefore, it is said 'all roots of goodness' (sarva-kusala-mula). This does not mean that the First Ground Bodhisattva is the same as the First Dwelling Bodhisattva. As the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra) says, or that the Seventh Ground Bodhisattva is the position of a Bodhisattva, and now saying the First Dwelling Bodhisattva, the meaning is the same. And saying that one cannot give up body, life, and property is because one has not been able to give them up frequently. This is in relation to the Eighth Ground Bodhisattva, so it is said 'not yet given up', not that they are not given up at all. I now believe that this is the same as the initial explanation. Because using a broad explanation is more superior. Therefore, in the 'Śrīmālādevī Siṃhanāda Sūtra' below, the fourth part is encouragement to practice. If viewed from the perspective of 'stating completion', then stating completion the fourth part is protecting the Dharma, encouraging people to expound and teach, which is the meaning of protecting the Dharma. Having already clarified principle, practice, and result, it is necessary to protect these three Dharmas. From the perspective of the text, there are two points: first, formally encouraging practice, and second, citing merits to explain the accomplishment of encouraging practice. 'Expounding', some say, is using the previous strongman to enlighten sentient beings. 'Teaching', is using the previous ox-king to teach sentient beings. 'Establishing', is using the previous Mountain King's fruit-virtue to establish sentient beings. Master Fu's explanation is the same as this. Some say that the 'Treatise on the Great Perfection of Wisdom' (Mahaprajnaparamita-sastra) explains that without works, speaking the Dharma for others has a total of ten aspects, including expounding, instructing, teaching, etc. Opening up on a large scale is called 'expounding', subtly indicating is called 'indicating', abandoning wrong views and adopting right views is called 'teaching', and enabling their roots of goodness to be accomplished is called 'establishing'. Furthermore, causing them to generate learning-wisdom is called 'expounding', causing them to generate thinking-wisdom is called 'teaching', and causing them to generate practice-wisdom is called 'establishing'. Furthermore, causing them to generate faith is called 'expounding', causing them to understand is called 'teaching', and causing them to practice as said is called 'establishing'. Furthermore, teaching those with inferior faculties is called 'expounding', teaching those with intermediate faculties is called 'teaching', and teaching those with superior faculties is called 'establishing'. Furthermore, using teachings to awaken enlightenment, using principles to indicate to them, teaching them to practice good deeds, teaching them to correct bad habits, beginning to establish causal practice, and ultimately establishing fruit-virtue. Such great benefit is the above-mentioned principle of the right Dharma giving rise to the Four Vehicles, called great benefit. Such great blessings are the Six Perfections and myriad practices, called great blessings. Such great fruit is abandoning the three hindrances and obtaining the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). Some say that such great benefit refers to the virtue of cessation. Great blessings refer to the adornment of meritorious virtues. Great fruit refers to wisdom.

智慧莊嚴。有人言。如是大利。謂得常身。如是大福。即是常命。如是大果。即是常財。有人言。化他之善為大利。化功還歸菩薩故言大福。此二是因。必當成佛。故言大果。勝鬘我于下。第一正明稱歎。今第二明嘆所不能嘆。若據稱嘆。上如是大利三句。以嘆理行果三種功德。今嘆第四護法功德。護法是化他行。故功德無邊。從初攝受正法廣大之義至此。勝鬘有四標四釋。如來四述四嘆。佛告勝鬘下。此是第五一乘章。略作八門釋之。一來意門。一乘正是此經宗旨。又以一乘立名。故題云勝鬘師子吼一乘大方便。又一乘是三世諸佛出世本意。如法華說。三世諸佛。唯為顯一理。唯為教一人。是故出世。為此義故。須明一乘也。問。此經以一乘為體。及用一乘標名。又是三世諸佛本意者。若爾。何不命初即說。至今方乃辨耶。答。若就修行次第。勝鬘初嘆佛請攝。發菩提心。發菩提心竟。次修菩薩修菩薩行以止惡為本。故自誓受戒。既竟。次鬚髮愿。願行既成。便得證悟正法。故次明攝受。攝受從初地已上乃至佛地。但攝受多明因行。因行既成。次得一乘佛果。是故至此。乃得辨於一乘。若約位論之。初三。謂地前位也。攝受。明登地已上。一乘。正明佛果。問。何以得知攝受正法是登地已上。答。以文義兩證。義證

【現代漢語翻譯】現代漢語譯本智慧莊嚴。有人說，這樣的大利，是指獲得常身（永恒不變的身體）。這樣的大福，就是常命（永恒的生命）。這樣的大果，就是常財（永恒的財富）。有人說，教化他人的善行是大利，將教化的功德迴向給菩薩，所以說是大福。這兩種是因，必定能夠成就佛果，所以說是大果。勝鬘（Śrīmālā，人名），我在前面，已經第一遍明確地稱讚過了。現在第二遍稱讚，是稱讚那些無法完全稱讚的功德。如果按照稱讚來說，前面『如是大利』三句，是用來讚歎理、行、果三種功德。現在讚歎第四種護法功德。護法是教化他人的行為，所以功德無邊。從最初攝受正法廣大的意義到這裡。勝鬘有四個標示，四個解釋。如來（Tathāgata，佛的稱號）有四個陳述，四個讚歎。佛告訴勝鬘下面這段話，這是第五一乘章。簡略地用八個方面來解釋它。第一是來意門。一乘（Ekayāna，唯一乘）正是這部經的宗旨。又用一乘來立名，所以題目叫做《勝鬘師子吼一乘大方便經》。而且一乘是三世諸佛（過去、現在、未來一切諸佛）出世的本意。如《法華經》所說，三世諸佛，只是爲了顯示一個真理，只是爲了教化一個人，所以才出現於世。爲了這個意義，必須闡明一乘。問：這部經以一乘為本體，又用一乘來標明名稱，而且是一切諸佛的本意，如果是這樣，為什麼不在一開始就說，到現在才來辨明呢？答：如果按照修行的次第，勝鬘最初讚歎佛，請求攝受，發起菩提心（Bodhicitta，覺悟之心）。發起菩提心之後，接著修菩薩行（Bodhisattva-caryā，菩薩的修行）。修菩薩行以止惡為根本，所以自己發誓受戒。受戒完畢，接著必須發愿。願行既然成就，便能證悟正法，所以接著闡明攝受。攝受是從初地（菩薩修行階位的第一層）以上，乃至佛地（佛的境界）。但攝受多是闡明因行（成佛的因地修行）。因行既然成就，接著獲得一乘佛果，所以到這裡，才能辨明一乘。如果按照位次來論，最初三個，是指地前位（菩薩初地之前的階段）。攝受，闡明登地以上。一乘，正是闡明佛果。問：憑什麼知道攝受正法是登地以上呢？答：用文義兩方面來證明。從意義上證明：

【English Translation】 English version Wisdom adornment. Some say that such great benefit refers to obtaining a permanent body (Chang Shen). Such great fortune is permanent life (Chang Ming). Such great fruit is permanent wealth (Chang Cai). Some say that transforming others' goodness is a great benefit, and returning the merit of transformation to the Bodhisattva is called great fortune. These two are causes that will surely lead to Buddhahood, hence the term great fruit. Śrīmālā, I have already clearly praised the above in the first instance. Now, the second praise is for those merits that cannot be fully praised. If we consider the praise, the previous three sentences of 'such great benefit' are used to praise the three kinds of merits: principle, practice, and result. Now, praise the fourth merit of protecting the Dharma. Protecting the Dharma is the act of transforming others, so the merit is boundless. From the initial meaning of embracing the vastness of the True Dharma to this point, Śrīmālā has four marks and four explanations. The Tathāgata has four statements and four praises. The following words of the Buddha to Śrīmālā are the fifth chapter on the One Vehicle (Ekayāna). Briefly explain it in eight aspects. The first is the 'gate of intention'. The One Vehicle is precisely the purpose of this sutra. Moreover, it is named after the One Vehicle, so the title is 'Śrīmālā's Lion's Roar on the Great Expedient of the One Vehicle Sutra'. Furthermore, the One Vehicle is the original intention of the Buddhas of the three worlds (past, present, and future) appearing in the world. As the Lotus Sutra says, the Buddhas of the three worlds only appear in the world to reveal one truth and to teach one person. For this reason, it is necessary to clarify the One Vehicle. Question: This sutra takes the One Vehicle as its essence, and also uses the One Vehicle to mark its name, and it is also the original intention of all the Buddhas. If so, why not say it at the beginning, and only now come to clarify it? Answer: If according to the order of practice, Śrīmālā initially praised the Buddha, requested acceptance, and aroused the Bodhicitta (the mind of enlightenment). After arousing the Bodhicitta, then cultivate the Bodhisattva-caryā (the practice of the Bodhisattva). Cultivating the Bodhisattva-caryā takes stopping evil as its root, so one vows to take precepts. After completing the precepts, one must then make vows. Once the vows and practices are accomplished, one can realize the True Dharma, so next, clarify acceptance. Acceptance is from the first Bhumi (the first stage of Bodhisattva practice) and above, up to the Buddha Bhumi (the state of Buddhahood). However, acceptance mostly clarifies the cause and practice (the practice of the cause of becoming a Buddha). Once the cause and practice are accomplished, one then obtains the fruit of the One Vehicle Buddhahood, so it is only here that one can clarify the One Vehicle. If we discuss it according to position, the first three refer to the stage before the Bhumi (the stage before the first Bhumi of the Bodhisattva). Acceptance clarifies those above the Bhumi. The One Vehicle clarifies the fruit of Buddhahood. Question: How do we know that accepting the True Dharma is above the Bhumi? Answer: Use both textual and meaningful evidence. Prove it from the meaning:

者。釋攝受是證悟之名。是以攝受文中明相即無二之義。地前未能真證及境智俱寂。故知登地已上方有攝受。次文證者。山王譬中。攝受正法勝地前未能捨三。故知登地已上是攝受也。又一門因果次第者。一者發菩提心。二者修菩薩行。三者得於佛果。所以但明三者。如人慾到所在。必具三事。一發心欲到。二正陟路而行。三得到所在。勝鬘五章亦唯此三義。初一章謂發菩提心。次三章謂修菩薩行。后一章明得佛果。金剛般若亦明此三章。初廣大等四心。謂發菩提心。次不住六塵行於六度。即行菩薩行。后明不可以身相見佛。明無為法身果。若明說法次第者。初三章明起說方便。令尊人重法。止謗除疑。攝受已去。正明開宗投道。稱為正說。正說有二。一行法。二境法。如上釋之。行法之中。有攝受之與一乘。前已說攝受竟。今次說一乘。是故有一乘章來也。第二同異門。凡有十種攝受正法與一乘同異者。大明佛法。凡有二門。一攝邪歸正門。二攝異歸同門。攝邪歸正門者。眾生失一正法成二種邪。一者起愛。二者起見。愛則天魔之流。見則九十六術。法華中。以天魔起愛之流。譬如毒蟲。外道等喻同惡鬼。此二乖于正法。故名之為邪。諸佛出世攝此二邪。歸五乘之正。名為攝邪歸正門。稟教之流。雖舍二邪。封執五

【現代漢語翻譯】現代漢語譯本：這段文字討論了『攝受』（Sheshou，Embracing）的含義，以及它與證悟的關係。『釋攝受是證悟之名』，說明『攝受』是證悟的別稱，因此在關於『攝受』的經文中，闡明了『相即無二』的道理。由於菩薩在登地之前，未能真正證悟，並且境與智尚未達到寂滅的境界，所以只有登地之後才能有『攝受』。接下來的文字引用了山王的譬喻，說明『攝受正法』殊勝，在登地之前無法捨棄三毒，因此登地之後才是『攝受』的境界。此外，關於因果次第，可以分為三個階段：一是發菩提心（Pu ti xin，Bodhicitta），二是修菩薩行（Pu sa xing，Bodhisattva conduct），三是證得佛果（Fo guo，Buddha fruit）。之所以只說明這三個階段，是因為就像一個人想要到達某個地方，必須具備三個條件：一是發心想要到達，二是正在道路上行走，三是到達目的地。《勝鬘經》的五章也只闡述了這三個意義：第一章講述發菩提心，第二到第四章講述修菩薩行，最後一章闡明證得佛果。《金剛般若經》也闡明了這三個方面：最初的廣大等四心，是指發菩提心；其次是不住六塵而行於六度，就是修行菩薩行；最後闡明不能以身相見佛，說明無為法身果。如果說明說法的次第，那麼前三章說明發起說法的方便，使聽眾尊重佛法，止息誹謗，消除疑惑。從『攝受』開始，正式闡明開宗明義的道理，稱為正說。正說分為兩種：一是行法，二是境法，如上文所解釋的。在行法之中，有『攝受』與『一乘』（Yi cheng，Ekayana）。前面已經說完『攝受』，現在接著說『一乘』，所以才會有『一乘章』的出現。第二部分討論同異門。關於『攝受正法』與『一乘』的同異，總共有十種情況。總的來說，佛法可以分為兩個方面：一是攝邪歸正門，二是攝異歸同門。攝邪歸正門是指眾生失去唯一正法，而產生兩種邪見：一是生起愛慾，二是生起邪見。愛慾導致墮入天魔之流，邪見導致墮入九十六種外道。在《法華經》中，將因天魔生起愛慾之流比喻為毒蟲，將外道等比喻為惡鬼。這兩種都違背了正法，所以稱為邪。諸佛出世，攝受這兩種邪見，使之歸於五乘之正，稱為攝邪歸正門。接受教法的修行者，雖然捨棄了兩種邪見，卻固守五乘之見。

【English Translation】 English version: This passage discusses the meaning of 'Sheshou' (攝受, Embracing), and its relationship to enlightenment. 'Shi Sheshou shi zhengwu zhi ming' (釋攝受是證悟之名) indicates that 'Sheshou' is another name for enlightenment, therefore, the sutras concerning 'Sheshou' clarify the principle of 'non-duality of essence' (相即無二). Because Bodhisattvas before reaching the Bhumi (地, stages of enlightenment) have not truly attained enlightenment, and the realm and wisdom have not reached the state of quiescence, only after reaching the Bhumi can there be 'Sheshou'. The following text quotes the analogy of Mount Sumeru, explaining that 'embracing the true Dharma' (攝受正法) is supreme, and before reaching the Bhumi, one cannot abandon the three poisons (三毒), therefore, the state after reaching the Bhumi is the realm of 'Sheshou'. In addition, regarding the sequence of cause and effect, it can be divided into three stages: first, generating Bodhicitta (菩提心, Pu ti xin), second, practicing Bodhisattva conduct (菩薩行, Pu sa xing), and third, attaining Buddha fruit (佛果, Fo guo). The reason for only explaining these three stages is because, like a person wanting to reach a certain place, they must have three conditions: first, the intention to arrive, second, walking on the road, and third, reaching the destination. The five chapters of the 'Shrimala Sutra' also only elaborate on these three meanings: the first chapter talks about generating Bodhicitta, the second to fourth chapters talk about practicing Bodhisattva conduct, and the last chapter clarifies attaining Buddha fruit. The 'Diamond Sutra' also clarifies these three aspects: the initial four minds of vastness, etc., refer to generating Bodhicitta; secondly, not dwelling on the six dusts and practicing the six perfections, is practicing Bodhisattva conduct; finally, clarifying that one cannot see the Buddha through physical form, explains the fruit of the unconditioned Dharmakaya. If explaining the sequence of Dharma teaching, then the first three chapters explain the means of initiating Dharma teaching, making the audience respect the Dharma, stopping slander, and eliminating doubts. Starting from 'Sheshou', it formally clarifies the principle of opening the sect and revealing the truth, called the correct teaching. The correct teaching is divided into two types: first, the Dharma of practice, and second, the Dharma of realm, as explained above. Among the Dharma of practice, there is 'Sheshou' and 'Ekayana' (一乘, Yi cheng). Having already finished talking about 'Sheshou', now continuing to talk about 'Ekayana', that is why there is the appearance of the 'Ekayana Chapter'. The second part discusses the gate of similarities and differences. Regarding the similarities and differences between 'embracing the true Dharma' and 'Ekayana', there are a total of ten situations. In general, the Buddha Dharma can be divided into two aspects: first, the gate of embracing the heterodox and returning to the orthodox, and second, the gate of embracing the different and returning to the same. The gate of embracing the heterodox and returning to the orthodox refers to sentient beings losing the only true Dharma and generating two kinds of heterodox views: first, arising desire, and second, arising heterodox views. Desire leads to falling into the stream of heavenly demons, and heterodox views lead to falling into the ninety-six kinds of external paths. In the 'Lotus Sutra', the stream of desire arising from heavenly demons is likened to poisonous insects, and external paths are likened to evil ghosts. Both of these violate the true Dharma, so they are called heterodox. The Buddhas appear in the world, embracing these two kinds of heterodox views, causing them to return to the orthodoxy of the five vehicles, called the gate of embracing the heterodox and returning to the orthodox. Practitioners who receive the teachings, although abandoning the two kinds of heterodox views, stubbornly adhere to the views of the five vehicles.

異。今攝彼五異同歸一乘。故名攝異歸同。法華之前多辨初門。法華已去多明後門。勝鬘前明攝受正法。略說諸佛攝邪歸正門。今一乘章。略說諸佛攝異歸同門。二者能釋所釋門。明以後成前。攝受正法。無法不攝。如上理行果教。但未對劣顯勝。今一乘章。顯攝受正法德行勝出二乘。故名以後釋前。則攝受正法義乃圓備。三者因果不同。攝受正法。雖明理行果教。而多明因行。一乘雖具明一切法。多明於果。所以然者。攝受中。正明修行次第。如上生起。故多說因。一乘中。次對劣彰勝。就果德辨勝義顯。故多說于果。四者攝受中顯出生四乘行德。此一乘中但顯出生聲聞緣覺。所以然者。攝受中欲明廣大。故須辨出生四乘。一乘欲明破二歸一。以二乘多自謂究竟。故須破之。人天菩薩不執為究竟。故不須破。是故出生二乘行德。還就破之。以明會入。五者所出生因果廣狹不同。攝受中出生通於因果。一乘中但出生二乘果德。所以然者。攝受中欲顯廣大。故須明出生因果。一乘中明二乘人。執果為究竟。不執因為究竟。是故但明出生果德。還就破之。以明會入。六者出生廣略異。攝受中以出生為宗。欲顯廣大之義。故廣辨其出。略明其入。正欲以入顯出。一乘以會入為宗。欲顯攝權入實。故廣彰其入。略辨其出。正欲

【現代漢語翻譯】異：指四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）之間的差異。今攝彼五異同歸一乘：現在將這些差異和相同之處都歸於一佛乘。故名攝異歸同：所以稱為『攝異歸同』。法華之前多辨初門：在《法華經》之前，多闡述初始的法門。法華已去多明後門：在《法華經》之後，多闡明最終的法門。勝鬘前明攝受正法：《勝鬘經》之前闡明攝受正法。略說諸佛攝邪歸正門：簡略地說諸佛攝受邪道歸於正道的法門。今一乘章：現在的一乘章。略說諸佛攝異歸同門：簡略地說諸佛攝受差異歸於同一的法門。二者能釋所釋門：第二是能解釋和所解釋的法門。明以後成前：闡明用後來的法義來成就之前的法義。攝受正法，無法不攝：攝受正法，沒有哪種法不被包含在內。如上理行果教：如上面所說的理、行、果、教。但未對劣顯勝：但是沒有針對低劣的法顯現殊勝的法。今一乘章：現在的一乘章。顯攝受正法德行勝出二乘：顯現攝受正法的功德和修行勝過聲聞乘和緣覺乘。故名以後釋前：所以稱為用後來的法義來解釋之前的法義。則攝受正法義乃圓備：那麼攝受正法的意義就圓滿完備了。三者因果不同：第三是因和果不同。攝受正法，雖明理行果教：攝受正法，雖然闡明了理、行、果、教。而多明因行：但更多地闡明了因地的修行。一乘雖具明一切法：一乘雖然全面地闡明了一切法。多明於果：但更多地闡明了果位。所以然者：之所以這樣，是因為。攝受中，正明修行次第：在攝受正法中，主要闡明修行的次第。如上生起：如上面所說的生起次第。故多說因：所以多說因地的修行。一乘中，次對劣彰勝：在一乘中，其次是針對低劣的法彰顯殊勝的法。就果德辨勝義顯：就果位的功德來辨別，殊勝的意義就顯現出來。故多說于果：所以多說果位的功德。四者攝受中顯出生四乘行德：第四是攝受正法中顯現出生四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）的修行功德。此一乘中但顯出生聲聞緣覺：這一乘中只顯現出生聲聞乘和緣覺乘。所以然者：之所以這樣，是因為。攝受中欲明廣大：在攝受正法中想要闡明廣大。故須辨出生四乘：所以需要辨別出生四乘。一乘欲明破二歸一：一乘想要闡明破除二乘（聲聞乘和緣覺乘）歸於一乘。以二乘多自謂究竟：因為二乘大多自認為已經達到了究竟。故須破之：所以需要破除他們的執著。人天菩薩不執為究竟：人、天、菩薩不執著于已經達到究竟。故不須破：所以不需要破除他們的執著。是故出生二乘行德：因此顯現出生二乘的修行功德。還就破之：還是就此破除他們的執著。以明會入：以此來闡明會歸於一乘。五者所出生因果廣狹不同：第五是所出生的因和果的廣狹不同。攝受中出生通於因果：在攝受正法中，出生通於因和果。一乘中但出生二乘果德：在一乘中只出生二乘的果位功德。所以然者：之所以這樣，是因為。攝受中欲顯廣大：在攝受正法中想要顯現廣大。故須明出生因果：所以需要闡明出生因和果。一乘中明二乘人：在一乘中闡明二乘人。執果為究竟：執著于果位為究竟。不執因為究竟：不執著于因地為究竟。是故但明出生果德：所以只闡明出生果位的功德。還就破之：還是就此破除他們的執著。以明會入：以此來闡明會歸於一乘。六者出生廣略異：第六是出生的廣略不同。攝受中以出生為宗：在攝受正法中以出生為宗旨。欲顯廣大之義：想要顯現廣大的意義。故廣辨其出：所以廣泛地辨別其出生。略明其入：簡略地闡明其歸入。正欲以入顯出：正是想要用歸入來顯現出生。一乘以會入為宗：一乘以會歸於一乘為宗旨。欲顯攝權入實：想要顯現攝受權巧方便歸入真實。故廣彰其入：所以廣泛地彰顯其歸入。略辨其出：簡略地辨別其出生。正欲

【English Translation】 Different: Refers to the differences between the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna). Now, gathering these five differences and similarities into the One Vehicle. Therefore, it is called 'Gathering Differences and Returning to Sameness'. Before the Lotus Sūtra, it mostly discusses the initial gate. After the Lotus Sūtra, it mostly elucidates the final gate. Before the Śrīmālādevī Siṃhanāda Sūtra, it clarifies the embracing and receiving of the True Dharma. Briefly speaking of the Buddhas' gate of gathering the heterodox and returning to the orthodox. Now, the chapter on the One Vehicle. Briefly speaking of the Buddhas' gate of gathering differences and returning to sameness. Secondly, the gate of what can explain and what is explained. Clarifying using the later to accomplish the former. Embracing and receiving the True Dharma, there is no Dharma that is not embraced. Such as the above-mentioned principle, practice, fruit, and teaching. But it has not contrasted the inferior to reveal the superior. Now, the chapter on the One Vehicle. Revealing that the merit and practice of embracing and receiving the True Dharma surpasses the Two Vehicles. Therefore, it is called using the later to explain the former. Then the meaning of embracing and receiving the True Dharma is complete and perfect. Thirdly, the cause and effect are different. Embracing and receiving the True Dharma, although it clarifies the principle, practice, fruit, and teaching. But it mostly clarifies the practice of the causal ground. Although the One Vehicle fully clarifies all Dharmas. It mostly clarifies the fruition. The reason for this is that. In embracing and receiving, it mainly clarifies the sequence of practice. Such as the arising sequence mentioned above. Therefore, it mostly speaks of the cause. In the One Vehicle, secondly, it contrasts the inferior to reveal the superior. Based on the merits of the fruition, the superior meaning is revealed. Therefore, it mostly speaks of the fruition. Fourthly, in embracing and receiving, it reveals the arising of the virtuous practices of the Four Vehicles. In this One Vehicle, it only reveals the arising of the Śrāvaka and Pratyekabuddha. The reason for this is that. In embracing and receiving, it intends to clarify the vast and extensive. Therefore, it is necessary to distinguish the arising of the Four Vehicles. The One Vehicle intends to clarify breaking the two and returning to the one. Because the Two Vehicles mostly consider themselves to have reached the ultimate. Therefore, it is necessary to break their attachment. Humans, devas, and Bodhisattvas do not cling to having reached the ultimate. Therefore, it is not necessary to break their attachment. Therefore, it reveals the virtuous practices of the Two Vehicles. Still, on this basis, break their attachment. In order to clarify the convergence and entry. Fifthly, the breadth of the cause and effect that arise is different. In embracing and receiving, the arising extends to both cause and effect. In the One Vehicle, it only gives rise to the fruition of the Two Vehicles. The reason for this is that. In embracing and receiving, it intends to reveal the vast and extensive. Therefore, it is necessary to clarify the arising of cause and effect. In the One Vehicle, it clarifies that people of the Two Vehicles. Cling to the fruition as the ultimate. Do not cling to the cause as the ultimate. Therefore, it only clarifies the arising of the fruition. Still, on this basis, break their attachment. In order to clarify the convergence and entry. Sixthly, the breadth of arising is different. In embracing and receiving, it takes arising as its main principle. Intending to reveal the meaning of vastness and extensiveness. Therefore, it extensively distinguishes its arising. Briefly clarifying its entry. Precisely intending to use entry to reveal arising. The One Vehicle takes convergence and entry as its main principle. Intending to reveal embracing the expedient and entering the real. Therefore, it extensively proclaims its entry. Briefly distinguishing its arising. Precisely intending

以出顯入。七者願行不同。攝受明收入。攝諸愿同入一大愿。所以然者。欲攝前三愿同入一愿。又未得證悟正法。故前起于愿。是故明攝諸愿歸於一愿。一乘中明收入二乘。若行若愿若因若果並收入一乘。如說六處等以歸一。即是攝二乘因果德以歸於一也。攝受中出生四法。謂四乘因果。一乘中亦明出生四法。謂二乘果及世間出世間。至文當釋之。八者大小不同。攝受正法中明收入。攝一切愿歸於一愿。此則以大攝大。一乘中明收入。則攝小歸大。攝受出生具生大小。一乘中出生以大生小。九者明廣釋義。更欲廣釋。攝受正法出生收入。未明攝受正法即是一乘。今欲明攝受正法即是一乘。明一乘生諸乘。攝諸乘歸一乘。即是從正法生諸乘。攝諸乘歸正法也。十者名義不同。攝受正法雖是一乘。隨人隨義。故三異名。如智度論云。般若是一法。佛說種種名。隨諸眾生類。為之立異字。仁王經云。八萬法藏。即載名摩訶衍。即滅金剛。第三釋名門。此章名為說入一乘章。交言曰論。直言名說。今無人論義。勝鬘直言演之。故言說也。會權入實。故名為入。亦得說於四乘為大乘方便。故名為入。唯有一理。唯教一人。唯行一因。唯感一果。故稱為一乘也。又如法華論。以何義故名為一乘。謂同義故。言同義者。如來法身。聲

【現代漢語翻譯】現代漢語譯本以出顯入：第七，愿和行不同。『攝受明』說明收入，是把各種願望都歸納為一個大愿。之所以這樣，是因為要將前面的三個願望都歸納為一個願望。而且，還沒有證悟正法，所以先發起願望。因此，『攝受明』說明將各種願望歸納為一個願望。一乘中說明收入二乘，無論是行、愿、因、果，都歸入一乘。例如，所說的六處等都歸於一，就是將二乘的因果功德歸於一。『攝受』中出生四法，指的是四乘的因果。一乘中也說明出生四法，指的是二乘的果以及世間和出世間。到後面的經文會解釋這些。第八，大小不同。『攝受正法』中說明收入，是將一切願望歸於一個願望，這是以大攝大。一乘中說明收入，則是攝小歸大。『攝受』出生既有大也有小，一乘中出生是以大生小。第九，闡明廣釋的意義。更想要廣泛地解釋，『攝受正法』出生收入，沒有說明『攝受正法』就是一乘。現在想要說明『攝受正法』就是一乘，說明一乘生出各種乘，將各種乘歸於一乘，就是從正法生出各種乘，將各種乘歸於正法。第十，名稱和意義不同。『攝受正法』雖然是一乘，但隨著人和意義的不同，所以有三個不同的名稱。如《智度論》所說：『般若是一法，佛說種種名。隨諸眾生類，為之立異字。』《仁王經》說：『八萬法藏，即載名摩訶衍（Mahayana，大乘），即滅金剛。』第三是解釋名稱的部分。這一章名為『說入一乘章』。相互討論叫做『論』，直接陳述叫做『說』。現在沒有人來論義，勝鬘（Shrimala）直接演說，所以說是『說』。會合權巧方便而進入真實，所以叫做『入』。也可以說是爲了四乘而施設大乘的方便，所以叫做『入』。只有一種道理，只教化一類人，只修行一種因，只感得一種果，所以稱為一乘。又如《法華論》所說：『以什麼意義叫做一乘？』回答說：『因為同義的緣故。』所說的同義，是指如來法身（Tathagata-dharmakaya），聲

【English Translation】 English version Taking manifestation as entry: Seventh, vows and practices differ. 『Embracing Illumination』 explains inclusion, which is to gather all kinds of vows into one great vow. The reason for this is to gather the previous three vows into one vow. Moreover, one has not yet realized the Correct Dharma, so one first initiates vows. Therefore, 『Embracing Illumination』 explains gathering all kinds of vows into one vow. The One Vehicle explains including the Two Vehicles, whether it be practice, vows, cause, or effect, all are included in the One Vehicle. For example, the so-called six sense bases, etc., all return to one, which is to gather the merits of the cause and effect of the Two Vehicles into one. In 『Embracing,』 four dharmas are born, referring to the cause and effect of the Four Vehicles. The One Vehicle also explains the birth of four dharmas, referring to the fruits of the Two Vehicles and the mundane and supramundane. These will be explained in the following text. Eighth, the size differs. 『Embracing the Correct Dharma』 explains inclusion, which is to gather all vows into one vow; this is taking the great to embrace the great. The One Vehicle explains inclusion, which is to take the small to return to the great. 『Embracing』 gives birth to both great and small; the One Vehicle gives birth by taking the great to give birth to the small. Ninth, clarifying the meaning of broad explanation. Wanting to explain more broadly, 『Embracing the Correct Dharma』 gives birth to inclusion, without explaining that 『Embracing the Correct Dharma』 is the One Vehicle. Now wanting to explain that 『Embracing the Correct Dharma』 is the One Vehicle, explaining that the One Vehicle gives birth to all vehicles, and gathers all vehicles into the One Vehicle, which is to say that from the Correct Dharma all vehicles are born, and all vehicles return to the Correct Dharma. Tenth, the names and meanings differ. Although 『Embracing the Correct Dharma』 is the One Vehicle, it has three different names depending on the person and the meaning. As the Mahaprajnaparamita Shastra says: 『Prajna (Wisdom) is one dharma, the Buddha speaks of various names. According to the types of sentient beings, different words are established for it.』 The Benevolent Kings Sutra says: 『The eighty-four thousand Dharma treasures are named Mahayana (Great Vehicle), which extinguishes the Vajra.』 The third is the section explaining the names. This chapter is named 『Chapter on Speaking of Entering the One Vehicle.』 Mutual discussion is called 『Treatise,』 direct statement is called 『Speaking.』 Now there is no one to discuss the meaning, Shrimala (Queen Shrimala) directly expounds it, so it is called 『Speaking.』 Converging expedient means and entering reality, so it is called 『Entering.』 It can also be said that it is to establish the expedient means of the Great Vehicle for the Four Vehicles, so it is called 『Entering.』 There is only one principle, only one type of person is taught, only one cause is cultivated, only one effect is felt, so it is called the One Vehicle. Furthermore, as the Lotus Sutra Treatise says: 『In what sense is it called the One Vehicle?』 The answer is: 『Because of the same meaning.』 The so-called same meaning refers to the Tathagata-dharmakaya (Dharma Body of the Thus Come One), the voice

聞法身。緣覺法身。以三乘人同一法身。是故三乘同名一乘。所以言一。所言乘者。名為運載。運載有三。一者運人從因至果。如大品云是乘從三界出。到薩婆若中住。二者以德運人。令縱任自在。如法華云。得如是乘。令諸子等喜戲快樂。三者以自運他。如涅槃云。乘涅槃船。入生死海。運度眾生。亦如法華云。佛自住大乘。如其所得法。定慧力莊嚴。以此度眾生也。第四明乘體門。乘體不同。略明四種一依法華論。云何體法者。謂真如法身。為一乘體也。此就根本釋體。根本即是真如法身。真如法身是佛性。故說為本。然後方有終因得果。二者。亦如法華論云。以無上菩提為一乘體。此據顯時究竟果乘體也。三者。以萬行為體。如智度論云。六波羅蜜以為乘體。此就因乘。四者以慧為乘體。如攝論云。乘以智為體。此就主為言。乘雖具萬行萬德。而慧為其主。故法華云。釋迦玄音始唱。嘆佛智甚深。多寶嘆善。稱大慧平等。故知就主為言。又示一德攝一切德。故但說于慧。又示根本唯有智慧。而下文云自性清凈心即是慧也。又一切眾生悉有佛性。佛性者即覺性。覺性者即是慧也。問。此經文正用何法。為一乘體。答。若會二乘因果悉入一乘因。得用因行為體。若因未究竟。果乃究竟。則以果德為一乘體。就果德中

【現代漢語翻譯】現代漢語譯本聽聞法身（Dharmakāya）。緣覺（Pratyekabuddha）的法身。因為三乘（Triyāna）之人擁有同一法身，所以三乘也被稱為一乘（Ekāyana）。之所以說『一』，是因為只有一個法身。而所說的『乘』，指的是運載。運載有三種：一是運載人從因到果，如《大品般若經》（Mahāprajñāpāramitā Sūtra）所說：『此乘從三界（Trailokya）而出，到達薩婆若（Sarvajña，一切智）中安住。』二是憑藉功德運載人，使人縱任自在，如《法華經》（Lotus Sūtra）所說：『得如是乘，令諸子等喜戲快樂。』三是以自身運載他人，如《涅槃經》（Nirvana Sutra）所說：『乘涅槃船，入生死海，運度眾生。』也如《法華經》所說：『佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生也。』第四，闡明乘體之門。乘體各不相同，略述四種：一、依據《法華經論》（Lotus Sutra Treatise），什麼是體法呢？就是真如法身（Tathatā-dharmakāya），作為一乘之體。這是從根本上解釋體。根本就是真如法身。真如法身是佛性（Buddha-nature），所以說是根本。然後才有從因到果的終極成就。二、也如《法華經論》所說，以無上菩提（Anuttarā-samyak-sambodhi，無上正等正覺）作為一乘之體。這是根據顯現時的究竟果乘之體來說的。三、以萬行為體，如《智度論》（Mahāprajñāpāramitopadeśa）所說，六波羅蜜（Ṣaṭ Pāramitā，六度）作為乘體。這是就因乘而言。四、以慧為乘體，如《攝大乘論》（Mahāyānasaṃgraha）所說，以智慧為體。這是就主要方面而言。乘雖具備萬行萬德，而智慧是其主導。所以《法華經》說，釋迦（Śākyamuni）玄音始唱，讚歎佛智甚深，多寶（Prabhūtaratna）嘆善，稱大慧平等。由此可知，這是就主要方面而言。又顯示一德包含一切德，所以只說慧。又顯示根本唯有智慧，而下文說自性清凈心即是慧。又一切眾生悉有佛性，佛性就是覺性，覺性就是智慧。問：此經文主要用什麼法作為一乘之體？答：如果將二乘（Śrāvakayāna and Pratyekayāna）的因果都歸入一乘之因，就可以用因行作為體。如果因未究竟，果才究竟，那麼就以果德作為一乘之體。就果德中來說

【English Translation】 English version Hearing of the Dharmakāya (Body of Dharma). The Dharmakāya of the Pratyekabuddha (Solitary Buddha). Because the people of the Three Vehicles (Triyāna) share the same Dharmakāya, the Three Vehicles are therefore also called the One Vehicle (Ekāyana). The reason for saying 'One' is because there is only one Dharmakāya. And what is meant by 'Vehicle' refers to conveyance. There are three types of conveyance: First, conveying people from cause to effect, as the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says: 'This vehicle emerges from the Three Realms (Trailokya) and dwells in Sarvajña (Omniscience).' Second, conveying people through virtue, allowing them to be free and unconstrained, as the Lotus Sūtra says: 'Obtaining such a vehicle, causing all children to rejoice and be happy.' Third, conveying others by oneself, as the Nirvana Sutra says: 'Riding the Nirvana ship, entering the sea of birth and death, delivering sentient beings.' Also as the Lotus Sūtra says: 'The Buddha dwells in the Great Vehicle, according to the Dharma he has attained, adorned with the power of Samadhi and Wisdom, using this to deliver sentient beings.' Fourth, elucidating the gate of the substance of the Vehicle. The substances of the Vehicles are different, briefly outlining four types: First, according to the Lotus Sutra Treatise, what is the substance of Dharma? It is the Tathatā-dharmakāya (Dharmakāya of Suchness), as the substance of the One Vehicle. This is explaining the substance from the root. The root is the Tathatā-dharmakāya. The Tathatā-dharmakāya is Buddha-nature, so it is said to be the root. Then there is the ultimate achievement from cause to effect. Second, also as the Lotus Sutra Treatise says, Anuttarā-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is taken as the substance of the One Vehicle. This is according to the substance of the ultimate fruit Vehicle at the time of manifestation. Third, taking the myriad practices as the substance, as the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) says, the Six Pāramitās (Six Perfections) are taken as the substance of the Vehicle. This is in terms of the causal Vehicle. Fourth, taking wisdom as the substance of the Vehicle, as the Mahāyānasaṃgraha (Compendium of the Mahayana) says, wisdom is taken as the substance. This is in terms of the principal aspect. Although the Vehicle possesses myriad practices and virtues, wisdom is its leader. Therefore, the Lotus Sūtra says, Śākyamuni's profound sound begins to sing, praising the Buddha's wisdom as profound, Prabhūtaratna praises goodness, calling great wisdom equal. From this, it can be known that this is in terms of the principal aspect. It also shows that one virtue encompasses all virtues, so only wisdom is mentioned. It also shows that the root is only wisdom, and the following text says that the self-nature pure mind is wisdom. Also, all sentient beings possess Buddha-nature, and Buddha-nature is the nature of awareness, and the nature of awareness is wisdom. Question: What Dharma does this sutra text mainly use as the substance of the One Vehicle? Answer: If the causes and effects of the Two Vehicles (Śrāvakayāna and Pratyekayāna) are all included in the cause of the One Vehicle, then the causal practices can be used as the substance. If the cause is not ultimate, but the effect is ultimate, then the virtues of the fruit are taken as the substance of the One Vehicle. In terms of the virtues of the fruit

。對二乘無涅槃。佛有涅槃。對二乘無四智。佛有四智。則以涅槃四智為一乘體。又下文明一乘普攝眾德。故云無邊不斷。無德不攝。故稱無邊。體是常住。目為不斷。第五明一乘相。楞伽第四卷云。何者一乘相。謂如實覺知一乘道故。不分別所取能取境界。不生如是諸法相住。以不分別一切諸法。故名一乘道相。此是內外並冥。緣觀俱寂。為一乘相也。此即泯上體門。謂非因非果。乃至非智非愚。始是一乘真體。一乘妙相也。第六明乘差別門。有一乘二乘三乘四乘五乘六乘七乘。一乘者。謂根本。唯有一佛乘也。言二乘者。此有多門。初明就一佛乘自開二種。一者根本一。謂為直往菩薩說于佛乘。二者攝末歸本一。謂于佛乘分別說三。然後攝三歸一。謂攝末歸本一也。此為回小入大菩薩說也。二者次明因果為二。謂一乘因。一乘果。如法華唯顯一理。謂一乘果。唯教一人。謂一乘因也。所言三者。如攝論云。乘性。乘隨。乘得。乘性。謂真如。乘隨。謂福慧。乘得。謂佛果也。所言四者。即前三種有其四義。乘性謂本有。隨得名為始有。謂本始一雙。就始有中。乘隨為因。乘得為果。謂因果一雙。即是四也。次明五種者。如中邊論說。三即上性隨得也。四謂乘障。五謂乘境。所言六者。十二門論云。一超二乘之上。

【現代漢語翻譯】現代漢語譯本：對於二乘（聲聞乘和緣覺乘）來說，沒有涅槃（梵語：Nirvana，滅度，解脫）。佛有涅槃。對於二乘來說，沒有四智（大圓鏡智、平等性智、妙觀察智、成所作智）。佛有四智。因此，以涅槃和四智作為一乘（Ekayana，唯一佛乘）的本體。而且，下文說明一乘普遍包含所有功德，所以說『無邊不斷，無德不攝』。因此稱為『無邊』，本體是常住不變的，稱為『不斷』。第五，說明一乘的相狀。《楞伽經》第四卷說：『什麼是一乘的相狀？就是如實覺知一乘之道，不分別所取（被認識的對象）和能取（能認識的主體）的境界，不生起諸法相的執著。因為不分別一切諸法，所以名為一乘道相。』這是內外泯滅，緣觀（因緣觀）都寂靜，作為一乘的相狀。這就是泯滅上面的本體門，意思是說，非因非果，乃至非智非愚，才是真正的一乘本體，一乘妙相。第六，說明乘的差別門。有一乘、二乘、三乘、四乘、五乘、六乘、七乘。一乘，指的是根本，只有一佛乘。所說的二乘，這裡有很多種解釋。首先說明就一佛乘自身開出兩種：一是根本一，即為直往菩薩宣說佛乘；二是攝末歸本一，即對於佛乘分別宣說三乘，然後攝三歸一，即攝末歸本一。這是為回小向大的菩薩說的。二是其次說明因果為二，即一乘因，一乘果。如《法華經》只顯示一理，即一乘果；只教一人，即一乘因。所說的三乘，如《攝大乘論》所說：乘性、乘隨、乘得。乘性，指的是真如（Tathata，事物的本然狀態）；乘隨，指的是福慧（功德和智慧）；乘得，指的是佛果（成佛的果位）。所說的四乘，就是前面三種乘各有四種含義。乘性指的是本有，隨得名為始有，即本有和始有是一對。就始有中，乘隨為因，乘得為果，即因果是一對。這就是四種。其次說明五種乘，如《中邊分別論》所說，三乘就是上面的性、隨、得。四乘指的是乘障（修行的障礙），五乘指的是乘境（修行的境界）。所說的六乘，《十二門論》說：一是超越二乘之上。

【English Translation】 English version: For the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), there is no Nirvana (extinction, liberation). The Buddha has Nirvana. For the Two Vehicles, there are no Four Wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom). The Buddha has the Four Wisdoms. Therefore, Nirvana and the Four Wisdoms are taken as the substance of the One Vehicle (Ekayana, the only Buddha Vehicle). Moreover, the following text explains that the One Vehicle universally encompasses all merits, so it is said 'boundless and continuous, no merit is not included'. Therefore, it is called 'boundless', and the substance is permanent and unchanging, called 'continuous'. Fifth, explaining the characteristics of the One Vehicle. The fourth volume of the Laṅkāvatāra Sūtra says: 'What are the characteristics of the One Vehicle? It is to truly realize the path of the One Vehicle, not distinguishing the realm of the grasped (the object of cognition) and the grasper (the subject of cognition), and not giving rise to attachment to the characteristics of all dharmas. Because all dharmas are not distinguished, it is called the characteristic of the One Vehicle Path.' This is the extinction of both inner and outer, and the quiescence of both conditioned observation, as the characteristic of the One Vehicle. This is the annihilation of the above substance gate, meaning that it is neither cause nor effect, and even neither wisdom nor ignorance, that is the true substance of the One Vehicle, the wonderful characteristic of the One Vehicle. Sixth, explaining the gate of the differences of vehicles. There are One Vehicle, Two Vehicles, Three Vehicles, Four Vehicles, Five Vehicles, Six Vehicles, and Seven Vehicles. The One Vehicle refers to the root, there is only the Buddha Vehicle. The so-called Two Vehicles, there are many explanations here. First, it is explained that two kinds are opened from the One Buddha Vehicle itself: one is the fundamental one, that is, the Buddha Vehicle is preached for the direct-going Bodhisattvas; the other is the one that gathers the end to return to the root, that is, the Three Vehicles are preached separately for the Buddha Vehicle, and then the three are gathered into one, that is, the one that gathers the end to return to the root. This is said for the Bodhisattvas who turn from the small to the great. Second, it is explained that cause and effect are two, that is, the cause of the One Vehicle and the effect of the One Vehicle. For example, the Lotus Sutra only shows one principle, that is, the effect of the One Vehicle; it only teaches one person, that is, the cause of the One Vehicle. The so-called Three Vehicles, as the Mahāyānasaṃgraha says: Vehicle-nature, vehicle-accompaniment, vehicle-attainment. Vehicle-nature refers to Suchness (Tathata, the true nature of things); vehicle-accompaniment refers to merit and wisdom (virtue and wisdom); vehicle-attainment refers to the fruit of Buddhahood (the state of becoming a Buddha). The so-called Four Vehicles, that is, each of the previous three vehicles has four meanings. Vehicle-nature refers to the originally existing, and accompaniment-attainment is called the newly existing, that is, the originally existing and the newly existing are a pair. In the newly existing, vehicle-accompaniment is the cause, and vehicle-attainment is the effect, that is, cause and effect are a pair. These are the four. Secondly, explaining the Five Vehicles, as the Madhyāntavibhāga says, the Three Vehicles are the above-mentioned nature, accompaniment, and attainment. The Four Vehicles refer to vehicle-obstacles (obstacles to practice), and the Five Vehicles refer to vehicle-realms (realms of practice). The so-called Six Vehicles, the Twelve Gate Treatise says: First, surpassing the Two Vehicles.

故名為大。二諸佛最大。是乘能至。故云大乘。三諸佛大人之所乘故。故名為大。四滅眾生大苦。與大利。故名為大。五觀音勢至之所乘故。故名為大。六者能盡諸法邊底。故名為大。所言七義者。如地持說。一者法大。謂方等十二部經。二者發心大。由方等經發菩提心。三者解行大。由發菩提心增進得深解高行。四者凈心大。由解行成就。得入初地。見真如法身。其心清凈。名凈心大。五眾具大。謂修大福德。大智慧。六時大。謂三大阿僧祇劫行行。七者果大。謂無上菩提。第七明教意門。問。依何義故佛說一乘。答。有二種意。故說一乘。一者為密意。二者為顯意。如法華前三乘教意。佛於三乘教中。若說三乘眾生空。即說無三人。即密說三人同歸一乘。又昔於三乘法中。說三乘法空。亦是密說三乘法。同歸一乘。前據人無我同。后據法無我同也。次顯說一乘者。即法華教及以此經。問。顯說一乘為何等人。答。通為聲聞菩薩二人。言為菩薩者。有二種菩薩。一者昔三乘中菩薩。其人雖學大乘。既聞說三乘。則心猶進退。或謂進成菩薩。或可退作聲聞。是故為說有一無二。無二故無退。有一故唯進。為此菩薩故說一乘。二者一乘根性菩薩。過去聞一乘教。故有一乘種子。今世還為演說一乘也。前是三乘菩薩。后是

【現代漢語翻譯】現代漢語譯本因此稱之為『大』。二、諸佛最大。此乘（指大乘）能夠到達（成佛的境界），所以稱為『大乘』。三、諸佛大人所乘坐的，所以稱為『大』。四、滅除眾生的大痛苦，給予大利益，所以稱為『大』。五、觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta）菩薩所乘坐的，所以稱為『大』。六、能夠窮盡諸法（一切事物）的邊際和底蘊，所以稱為『大』。所謂七種含義，如《地持經》所說：一、法大，指方等部十二部經。二、發心大，由方等經發起菩提心（bodhicitta）。三、解行大，由發起菩提心增進，獲得深刻的理解和崇高的行為。四、凈心大，由理解和行為的成就，得以進入初地（初地菩薩的境界），見到真如法身（Tathatā-dharmakāya），其心清凈，名為凈心大。五、眾具大，指修習大福德、大智慧。六、時大，指三大阿僧祇劫（asaṃkhyeya-kalpa）的修行。七、果大，指無上菩提（anuttarā-samyak-saṃbodhi）。第七，闡明教義的意圖。問：依據什麼意義，佛陀宣說一乘（ekayāna）？答：有兩種意圖，所以宣說一乘。一是爲了密意，二是爲了顯意。如《法華經》之前的（聲聞、緣覺、菩薩）三乘教義，佛陀在三乘教義中，如果說三乘眾生是空（śūnyatā）的，就是說沒有三個人，即秘密地說三個人最終都歸於一乘。又過去在三乘法中，說三乘法是空的，也是秘密地說三乘法最終都歸於一乘。前者是根據人無我（anātman）的共同點，後者是根據法無我的共同點。其次，顯說一乘的，就是《法華經》的教義以及以此經為代表的教義。問：顯說一乘是為哪等人？答：普遍為聲聞（Śrāvaka）菩薩二人。說到為菩薩，有兩種菩薩。一是過去三乘中的菩薩，其人雖然學習大乘，但聽聞宣說三乘，則內心仍然進退不定，或者認為前進可以成為菩薩，或者可能退轉成為聲聞。所以為他們宣說有一無二，沒有二所以沒有退轉，有一所以唯有前進。爲了這種菩薩，所以宣說一乘。二是具有一乘根性的菩薩，過去聽聞一乘教義，所以有一乘的種子，今世還為他們演說一乘。前者是三乘菩薩，後者是……

【English Translation】 English version Therefore, it is called 'Great'. Second, all Buddhas are the greatest. This vehicle (referring to the Mahayana) can reach (the state of Buddhahood), so it is called 'Mahayana'. Third, it is what all Buddhas and great beings ride, so it is called 'Great'. Fourth, it extinguishes the great suffering of sentient beings and gives great benefits, so it is called 'Great'. Fifth, it is what Avalokiteśvara (觀音) and Mahāsthāmaprāpta (勢至) Bodhisattvas ride, so it is called 'Great'. Sixth, it can exhaust the boundaries and depths of all dharmas (all things), so it is called 'Great'. The so-called seven meanings are as stated in the Bodhisattvabhumi: First, the greatness of the Dharma, referring to the twelve divisions of the Vaipulya Sutras. Second, the greatness of aspiration, arising from the Bodhicitta (菩提心) through the Vaipulya Sutras. Third, the greatness of understanding and practice, advancing from the arising of Bodhicitta to gain profound understanding and noble conduct. Fourth, the greatness of pure mind, achieving the accomplishment of understanding and practice, gaining entry into the first Bhumi (the stage of the first Bhumi Bodhisattva), seeing the Tathatā-dharmakāya (真如法身), with a pure mind, called the greatness of pure mind. Fifth, the greatness of accumulation, referring to the cultivation of great merit and great wisdom. Sixth, the greatness of time, referring to the practice of three great asaṃkhyeya-kalpas (阿僧祇劫). Seventh, the greatness of the fruit, referring to Anuttarā-samyak-saṃbodhi (無上菩提). Seventh, clarifying the intention of the teachings. Question: Based on what meaning does the Buddha preach the Ekayāna (一乘)? Answer: There are two intentions for preaching the Ekayāna. One is for the hidden meaning, and the other is for the explicit meaning. As in the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) before the Lotus Sutra, if the Buddha says in the teachings of the Three Vehicles that the beings of the Three Vehicles are empty (śūnyatā), it means that there are no three persons, which secretly means that the three persons ultimately return to the Ekayāna. Also, in the past, in the teachings of the Three Vehicles, saying that the teachings of the Three Vehicles are empty also secretly means that the teachings of the Three Vehicles ultimately return to the Ekayāna. The former is based on the commonality of the non-self (anātman) of persons, and the latter is based on the commonality of the non-self of dharmas. Secondly, the explicit teaching of the Ekayāna is the teaching of the Lotus Sutra and the teachings represented by this sutra. Question: For whom is the explicit teaching of the Ekayāna intended? Answer: Generally for both Śrāvakas (聲聞) and Bodhisattvas. Speaking of Bodhisattvas, there are two types of Bodhisattvas. One is the Bodhisattvas from the Three Vehicles in the past, who, although studying the Mahayana, still waver upon hearing the preaching of the Three Vehicles, either thinking that advancing can become a Bodhisattva or that they may regress to become a Śrāvaka. Therefore, it is preached to them that there is one and not two, and because there is no two, there is no regression, and because there is one, there is only advancement. For this type of Bodhisattva, the Ekayāna is preached. The second is the Bodhisattvas with the nature of the Ekayāna, who have heard the teachings of the Ekayāna in the past, so they have the seed of the Ekayāna, and in this life, the Ekayāna is preached to them again. The former are the Bodhisattvas of the Three Vehicles, and the latter are...

一乘菩薩。言為聲聞說一乘者亦有二人。法華之前。以大乘法密化。淘練其心。至法華經方得說一。故法華云。佛昔于菩薩前。毀呰聲聞樂小法者。然佛實以大乘教化。即是證密說一乘事也。二者有未定根性聲聞。可得轉小成大。如小乘義云。從初方便至暖頂已來。根猶未定。可得迴轉。故得為說一。至增上忍時。餘二乘根性。皆非數緣滅。不可迴轉。故不為說一乘也。第八攝人門。問。人天乘入一乘以不。答。有人言。人天眾不入一乘。凡論入者是趣向故。入人天因。得人天果。以因感果竟。是故不入。問。若爾。聲聞緣覺迴向者可入一乘。不回者入無餘涅槃應不入一乘。答。后迴心時。二乘薰習種子猶在。故入一乘。問。若爾。人天種子豈不在耶。答。此不定。人天或斷善根。故不說入。又二乘體是出法。雖未迴心。以理說之則入一乘。問若爾。五善明義。應不攝凡夫善以為菩薩。答。攝善明菩薩意。有善皆行。故通攝凡夫十善。今一乘明義。辨出世因果。故但攝二乘入一乘。人天是世間因果。故不入一乘。今所明二乘有不入一乘。人天亦爾。如法華論云。人天善根。及決定聲聞。並不成佛。故要鬚髮菩提心。方得成佛。而今言五乘眾生並皆成者。取人天二乘遠為菩提心緣。籍人天二乘值佛菩薩發菩提心。然後方

【現代漢語翻譯】現代漢語譯本一乘菩薩（Ekayana Bodhisattva）。如果說為聲聞（Śrāvaka）宣說一乘（Ekayana），也有兩種情況。第一種是在《法華經》（Lotus Sūtra）之前，佛以大乘法（Mahāyāna Dharma）秘密教化，淘洗磨練他們的心性，到《法華經》時才得以宣說一乘。所以《法華經》中說，佛過去在菩薩（Bodhisattva）面前，呵斥那些樂於小乘法（Hinayana Dharma）的聲聞。然而佛實際上是以大乘教化他們，這就是證明秘密宣說一乘這件事。第二種是有根性未定的聲聞，可以從小乘轉為大乘。如小乘義中說，從最初的方便（Upāya）到暖位（Uṣmagata）、頂位（Mūrdhan）以來，根性仍然未定，可以迴轉。所以可以為他們宣說一乘。到增上忍位（Adhimukti-kṣānti）時，其餘二乘（Pratyekabuddha and Śrāvakayāna）的根性，都不是數緣滅（Pratisankhyā-nirodha），不可迴轉，所以不為他們宣說一乘。第八，攝人門。問：人天乘（ মনুষ্য-দেবযান， মনুষ্য-দেবলোক）是否進入一乘？答：有人說，人天眾不入一乘。凡是說『入』，都是指趣向。入人天因，得人天果，以因感果完畢，所以不入。問：如果這樣，聲聞、緣覺（Pratyekabuddha）迴向者可以入一乘，不迴向者入無餘涅槃（nirupadhisesa-nirvana）應不入一乘？答：后迴心時，二乘薰習的種子仍然存在，所以入一乘。問：如果這樣，人天的種子難道不存在嗎？答：這不一定。人天或者斷了善根，所以不說入。又二乘的體是出世法（lokottara-dharma），雖未迴心，以理說之則入一乘。問：如果這樣，五善明義，應不該攝凡夫的善以為菩薩的善？答：攝善是表明菩薩的意願，有善都實行，所以通攝凡夫的十善（daśa kuśala karmāṇi）。現在一乘明義，辨別出世間的因果，所以只攝二乘入一乘。人天是世間的因果，所以不入一乘。現在所明二乘有不入一乘的，人天也是這樣。如《法華論》（Lotus Sutra Commentary）中說，人天善根，以及決定聲聞，都不成佛。所以必須要發菩提心（bodhicitta），才能成佛。而現在說五乘眾生都成佛，是取人天二乘作為菩提心的遠因，憑藉人天二乘遇到佛菩薩，發起菩提心，然後才能成佛。

【English Translation】 English version Ekayana Bodhisattvas. Regarding the statement that the Ekayana (One Vehicle) is taught for the Śrāvakas (Hearers), there are also two situations. The first is before the Lotus Sūtra, where the Buddha secretly transforms and refines their minds with the Mahāyāna Dharma (Great Vehicle teachings), so that by the time of the Lotus Sūtra, the Ekayana can be taught. Therefore, the Lotus Sūtra says, 'In the past, the Buddha, in the presence of Bodhisattvas, criticized the Śrāvakas who delighted in the Hinayana Dharma (Lesser Vehicle teachings).' However, the Buddha actually taught them with the Mahāyāna, which is proof of the secret teaching of the Ekayana. The second is that there are Śrāvakas whose roots are not yet fixed and can be transformed from the Lesser Vehicle to the Great Vehicle. As the meaning of the Lesser Vehicle states, from the initial Upāya (skillful means) to the stages of Uṣmagata (warmth) and Mūrdhan (peak), the roots are still not fixed and can be turned around. Therefore, the Ekayana can be taught to them. By the time of Adhimukti-kṣānti (highest forbearance), the roots of the other two vehicles (Pratyekabuddha and Śrāvakayāna) are not Pratisankhyā-nirodha (cessation through wisdom) and cannot be turned around, so the Ekayana is not taught to them. Eighth, the Gate of Inclusion. Question: Do the Deva-manuṣya-yāna (Vehicle of Gods and Humans) enter the Ekayana? Answer: Some say that the Deva-manuṣya-yāna do not enter the Ekayana. All talk of 'entering' refers to inclination. Entering the causes of the Deva-manuṣya-yāna results in the fruits of the Deva-manuṣya-yāna. Once the cause has produced its fruit, it does not enter. Question: If that is the case, can those Śrāvakas and Pratyekabuddhas (Solitary Buddhas) who dedicate their merit enter the Ekayana, while those who do not dedicate their merit and enter Nirupadhisesa-nirvana (Nirvana without remainder) should not enter the Ekayana? Answer: When they later turn their minds, the seeds of the two vehicles that have been熏習(impregnated) are still present, so they enter the Ekayana. Question: If that is the case, are the seeds of the Deva-manuṣya-yāna not present? Answer: This is not certain. The Deva-manuṣya-yāna may have severed their roots of goodness, so it is not said that they enter. Furthermore, the essence of the two vehicles is lokottara-dharma (transcendental dharma). Even if they have not turned their minds, in principle, they enter the Ekayana. Question: If that is the case, according to the meaning of the Five Goodnesses, should the goodness of ordinary people not be included as the goodness of Bodhisattvas? Answer: Including goodness clarifies the intention of Bodhisattvas, who practice all goodness, so it universally includes the ten good deeds (daśa kuśala karmāṇi) of ordinary people. Now, the meaning of the Ekayana clarifies and distinguishes the causes and effects of the transcendental world, so it only includes the two vehicles into the Ekayana. The Deva-manuṣya-yāna are the causes and effects of the mundane world, so they do not enter the Ekayana. Now, it is clarified that some of the two vehicles do not enter the Ekayana, and the same is true for the Deva-manuṣya-yāna. As the Lotus Sutra Commentary says, the roots of goodness of the Deva-manuṣya-yāna and the determined Śrāvakas do not become Buddhas. Therefore, it is necessary to generate Bodhicitta (the mind of enlightenment) in order to become a Buddha. And now, it is said that all beings of the five vehicles become Buddhas, which takes the Deva-manuṣya-yāna as a distant cause for Bodhicitta, relying on the Deva-manuṣya-yāna encountering Buddhas and Bodhisattvas and generating Bodhicitta, and then they can become Buddhas.

入一乘作佛。又言五乘作佛者。以五乘人從一乘出。是故五乘同歸一乘。又五乘同有佛性。故同入一乘。如華論說。以二乘授記者。以三乘人法身平等故。常不輕授惡人記者。亦示眾生有佛性故也。雖同有佛性。要鬚髮菩提心方得作佛。不發者則不得作佛。就此一章開為二別。一佛命說。二受命說。所以命說者。以前善說攝受正法。深稱聖心。如來贊述。因即勸之說於一乘。又復一乘是佛果德。懼彼勝鬘不敢宣說。故命令說。又前請事多。不敢復請。更有所說。須命乃說。汝更說者。已說因。今更說果。故云更說。問。應命說一乘。云何乃言更說攝受正法。答。以攝受即一乘。故仍前名命其說。前已說竟今更說者。以攝受有二義。前雖明出生。未辨收入。故云更說。又上已說攝受德行廣大。今欲令其說此行德顯異二乘。故言更說。所說攝受。乃是十方三世諸佛同說。故言更說諸佛所說也。所以明同說者。為欲遮疑使物信受故也。諸佛所說攝受正法者。舉所說法。命令說也。問。何故不言諸佛所證。乃云所說。答。佛法二分。一者證分。二者說分。離相平等。自覺相應。是其證分。寄言顯德。是其說分。證分絕言。說分可顯。故今舉說分勸其宣揚。故言汝說諸佛所說攝受正法也。勝鬘白佛下。第二受命而說。問。前說攝

【現代漢語翻譯】現代漢語譯本入一乘（Ekayana，唯一乘）作佛。又說五乘作佛，是因為五乘之人從一乘而出，所以五乘最終都歸於一乘。又因為五乘都具有佛性（Buddha-nature），所以一同進入一乘。如《華嚴經論》（Avatamsaka Sutra Commentary）所說，為二乘（聲聞乘和緣覺乘）授記，是因為三乘（菩薩乘）之人法身平等。常不輕菩薩（Sadāparibhūta）向惡人授記，也是爲了顯示眾生皆有佛性。雖然同樣具有佛性，但必須發起菩提心（bodhicitta）才能成佛，不發菩提心則不能成佛。這一章分為兩個部分：一是佛陀命令宣說，二是接受命令宣說。佛陀命令宣說的原因是，之前勝鬘夫人善於宣說攝受正法，深合佛心，如來讚歎，因此勸她宣說一乘。又因為一乘是佛果之德，恐怕勝鬘夫人不敢宣說，所以命令她宣說。而且之前請問的事情已經很多，不敢再次請求，如果還有要說的，必須得到佛陀的命令才能說。『你再說』，是說之前已經說了因，現在再說果，所以說『再說』。問：應該命令宣說一乘，為什麼卻說『再說攝受正法』？答：因為攝受即是一乘，所以仍然用之前的名稱命令她宣說。之前已經說完，現在再說，是因為攝受有兩重含義，之前雖然闡明了出生，但沒有辨明收入，所以說『再說』。而且上面已經說了攝受的德行廣大，現在想讓她宣說這種行德，使其與二乘不同，所以說『再說』。所說的攝受，是十方三世諸佛共同宣說的，所以說『再說諸佛所說』。說明共同宣說，是爲了消除疑惑，使人信受。『諸佛所說攝受正法』，是舉出所說的法，命令她宣說。問：為什麼不說『諸佛所證』，而說『所說』？答：佛法分為兩部分，一是證分，二是說分。離相平等，自覺相應，是證分；藉助言語來彰顯功德，是說分。證分無法用言語表達，說分可以顯現，所以現在舉出說分，勸她宣揚，所以說『你說諸佛所說攝受正法』。勝鬘夫人稟告佛陀以下，是第二部分，接受命令而宣說。問：之前說攝

【English Translation】 English version Entering the Ekayana (One Vehicle) to attain Buddhahood. It is also said that the Five Vehicles lead to Buddhahood because beings of the Five Vehicles emerge from the One Vehicle; therefore, the Five Vehicles ultimately converge into the One Vehicle. Furthermore, since the Five Vehicles all possess Buddha-nature, they jointly enter the One Vehicle. As stated in the Avatamsaka Sutra Commentary, the reason for bestowing predictions upon those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is that the Dharmakāya (Dharma Body) of those in the Three Vehicles (Bodhisattvayāna) is equal. The Bodhisattva Sadāparibhūta (Ever Disparaging) constantly bestowed predictions upon evil people to demonstrate that all beings possess Buddha-nature. Although all beings equally possess Buddha-nature, they must generate Bodhicitta (the mind of enlightenment) to attain Buddhahood; those who do not generate Bodhicitta cannot attain Buddhahood. This chapter is divided into two parts: first, the Buddha commands the exposition; second, the acceptance of the command to expound. The reason for the Buddha's command is that Queen Śrīmālā previously excelled in expounding the embracing of the True Dharma, deeply aligning with the Buddha's heart. The Tathagata (Thus Come One) praised her and therefore encouraged her to expound the One Vehicle. Moreover, because the One Vehicle is the virtue of the Buddha-fruit, fearing that Queen Śrīmālā might not dare to expound it, the Buddha commanded her to do so. Furthermore, having already requested many matters, she did not dare to ask again; if there was anything else to be said, it required the Buddha's command to speak. 'You speak again' means that previously the cause had been spoken, and now the result is to be spoken; therefore, it is said 'speak again.' Question: One should command the exposition of the One Vehicle, so why say 'speak again of embracing the True Dharma'? Answer: Because embracing is the One Vehicle, the command to speak is still given using the previous name. Having already spoken before, now speaking again is because embracing has two meanings; although the emergence was clarified before, the entry has not been distinguished; therefore, it is said 'speak again.' Moreover, it has already been said above that the virtues of embracing are vast; now, it is desired that she expound this virtuous conduct, making it distinct from the Two Vehicles; therefore, it is said 'speak again.' The embracing that is spoken of is what all Buddhas of the ten directions and three times speak of together; therefore, it is said 'speak again of what the Buddhas speak.' Explaining the joint speaking is to dispel doubts and cause people to believe and accept. 'The embracing of the True Dharma spoken by all Buddhas' is to cite the Dharma that is spoken of, commanding her to expound it. Question: Why not say 'what the Buddhas have realized' but say 'what is spoken'? Answer: The Buddha-dharma is divided into two parts: first, the realized part; second, the spoken part. Being apart from characteristics, equal, self-aware, and corresponding is the realized part; relying on words to manifest virtues is the spoken part. The realized part cannot be expressed in words; the spoken part can be manifested; therefore, now the spoken part is cited, encouraging her to propagate it; therefore, it is said 'You speak of the embracing of the True Dharma spoken by all Buddhas.' Queen Śrīmālā reporting to the Buddha below is the second part, accepting the command and expounding. Question: Previously speaking of embracing

受之時。承佛力說。今既不承。云何能說。答。今亦是承力。但承力義異。前嘆佛中。為佛光照。是佛身加。所以能擔嘆。前攝受中。蒙佛意加。所以能說。今此佛告。是口加。故能宣說。善哉世尊唯然受教者。勝鬘先自有心欲說大法。今聞佛告稱其本意。故言善哉。又說于大法。必能下利群生。故復言善。以受命恭諾。故稱為唯。稱理合機。所以稱然。然即可也。即白佛言下。受教正說。就文為二。初略說一乘。如世尊說六處下。第二廣說一乘。前略后廣。解義常法。略中明從一出多。顯乘之本。廣中明一切諸乘同歸一乘。明乘之一。即是收入之義。問。此章明入一乘。但應說入。何故明出生耶。答。乘具出生收入二義。是故勝鬘俱說兩門。又將明攝多歸一。必須前辨從一生多。以從一生多。故方得攝多歸一。法華亦爾。故將說一乘。前說無量義經。無量義經從一生多。法華則攝多歸一。又法華自具二義。於一佛乘分別說三。謂出生義。我設是方便。令得入佛慧。謂收入義。今亦爾矣。問。攝受正明出生。何前明收入。后辨出生。一乘正明收入。何故前明出生。后明收入。答。攝受中欲攝三愿同入一愿。故前明收入。又未得證悟。故總髮一愿。故前明收入。一乘中如上釋。將明攝多歸一。必須前明出生。就文為二。

第一總標。第二解釋。攝受正法是摩訶衍。總標也。攝受正法與摩訶衍體一義異。證悟離邪。名攝受正法。即此正法。為諸佛大人所乘。故名大乘。所以此攝受正法。即是大乘。問。何故勝鬘轉攝受為大乘耶。答。今欲破二歸一。攝小入大。故須轉名大乘。何以故下。第二解釋。就文又三。初問。次釋。后結。何以故者。問也。然此非謂疑攝受正法非摩訶衍。蓋未識摩訶衍義。所以為問。問意云。雖知攝受是摩訶衍。以何義故。名摩訶衍。摩訶衍者下。第二解釋。就文為二。一者就法略釋。二約喻廣釋。略釋云。摩訶衍名為大乘。言大乘者。能生二乘。故名為大。聲聞緣覺如上釋之。更有二義名為聲聞。一者從他聞法。即悟得解。故號聲聞。二就所觀法門解釋。如地論說。我眾生等。但有名字。故名為聲。悟解義說為聞。緣覺。如法華疏觀音品具釋。世出世者。前二乘中。見道之前名為世間。見諦已上名出世間。又前二中。世俗善法名為世間。如下所說六處等法。無漏善法名出世間。如下四智及涅槃等。今欲將彼二中一切善法。皆從大出。故說世間出世間矣。有人言。從大乘出生四乘。聲聞緣覺即是二乘。世間者。謂人天乘。出世間者。菩薩乘也。今以前釋為正。

勝鬘寶窟卷中(之本)

勝鬘寶窟卷中

【現代漢語翻譯】現代漢語譯本第一總標。第二解釋。攝受正法是摩訶衍（Mahayana，大乘）。這是總標。攝受正法與摩訶衍，體性相同而意義不同。證悟真理，遠離邪見，名為攝受正法。此正法，為諸佛大人所乘，故名大乘。所以此攝受正法，即是大乘。問：為何勝鬘經將攝受轉為大乘呢？答：今欲破二歸一，攝小入大，故須轉名大乘。何以故下，第二解釋。就文又分三部分：初問，次釋，后結。『何以故』者，是提問。然此非謂懷疑攝受正法不是摩訶衍，而是未識摩訶衍的意義，所以發問。問的意思是：雖知攝受是摩訶衍，以何種意義，名為摩訶衍？『摩訶衍者』下，第二解釋。就文分為二部分：一者就法略釋，二約譬喻廣釋。略釋云：摩訶衍名為大乘。言大乘者，能生二乘，故名為大。聲聞緣覺如上解釋。更有二義名為聲聞：一者從他聞法，即悟得解，故號聲聞。二就所觀法門解釋，如地論說，『我、眾生』等，但有名字，故名為聲，悟解義說為聞。緣覺，如法華疏觀音品具釋。世出世者，前二乘中，見道之前名為世間，見諦已上名出世間。又前二中，世俗善法名為世間，如下所說六處等法。無漏善法名出世間，如下四智及涅槃等。今欲將彼二中一切善法，皆從大出，故說世間出世間矣。有人言，從大乘出生四乘，聲聞緣覺即是二乘，世間者，謂人天乘，出世間者，菩薩乘也。今以前釋為正。勝鬘寶窟卷中

【English Translation】 English version First, a general introduction. Second, an explanation. 'Embracing the True Dharma' is Mahayana (Mahāyāna, the Great Vehicle). This is the general introduction. 'Embracing the True Dharma' and Mahayana are the same in essence but different in meaning. Realizing enlightenment and being free from wrong views is called 'Embracing the True Dharma.' This True Dharma is what all Buddhas and great beings ride, hence it is called the Great Vehicle. Therefore, this 'Embracing the True Dharma' is the Great Vehicle. Question: Why does the Śrīmālādevī Sūtra transform 'Embracing' into 'Great Vehicle'? Answer: Now, we want to break the two and return to one, incorporating the small into the great, so we must change the name to 'Great Vehicle.' 'Why is it so?' below is the second explanation. In terms of the text, it is divided into three parts: first, the question; second, the explanation; and third, the conclusion. 'Why is it so?' is the question. However, this is not to doubt that 'Embracing the True Dharma' is not Mahayana, but rather not understanding the meaning of Mahayana, so the question is asked. The meaning of the question is: Although we know that 'Embracing' is Mahayana, in what sense is it called Mahayana? 'Mahayana' below is the second explanation. In terms of the text, it is divided into two parts: first, a brief explanation based on the Dharma; second, a broad explanation using metaphors. The brief explanation says: Mahayana is called the Great Vehicle. The Great Vehicle can generate the Two Vehicles, hence it is called 'Great.' Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) are explained above. There are two more meanings for 'Śrāvaka': first, they attain understanding by hearing the Dharma from others, hence they are called Śrāvakas. Second, it is explained based on the Dharma they contemplate. As the Daśabhūmika Sūtra says, 'Self, sentient beings,' etc., are merely names, hence it is called 'sound,' and the meaning of understanding is called 'hearing.' Pratyekabuddhas are explained in detail in the Avalokiteśvara chapter of the Lotus Sutra. 'Worldly and Transcendent' refers to, in the former Two Vehicles, before the Path of Seeing is called worldly, and above the Realization of Truth is called transcendent. Also, in the former two, mundane good dharmas are called worldly, such as the Six Sense Bases mentioned below. Non-outflow good dharmas are called transcendent, such as the Four Wisdoms and Nirvana mentioned below. Now, we want to bring all the good dharmas in those two from the Great, hence we say worldly and transcendent. Some say that the Four Vehicles are born from the Great Vehicle, with Śrāvakas and Pratyekabuddhas being the Two Vehicles, the worldly being the human and deva vehicles, and the transcendent being the Bodhisattva vehicle. We consider the former explanation to be correct. Śrīmālādevī Sūtra Treasure Trove, Middle Volume

(之末)

慧日道場沙門吉藏撰

世尊如阿耨大池下。第二就譬廣釋。大乘凡有二譬。初池譬。明大乘出生多乘。故名為大。二種子譬。明其多乘同依一乘。故得稱大。又池譬明其始出生。種子譬辨其終。謂小乘依大乘得增長。又初譬本生於末。第二譬末依于本。又從池出河。河在池外。從大乘出小乘。小乘應在大乘外。為釋此疑。故說種子依地。而種子不離地。一一中皆前譬次合。阿耨大池。此云清涼。亦名無熱惱。清涼據其水稱。無熱惱從主得名。阿耨大龍。居此池中。無熱之苦。林公云。具外國語。應云阿那婆達多。池出八大河。喻大乘能出諸乘。有人言。此中但明出生二乘。而譬中言出八河者。但取出生為喻。不論多少也。有人言。就二乘中亦有八。二乘即二。及下六處。故成八也。有人言。上大地出四檐檐既別喻四乘。今言出八。亦喻出生八乘。言八乘者。謂四乘因。四乘果也。問。如地經明大池出生四河。此經及涅槃云出八池河。阿含及婆沙云出二十河。復有餘經云出八千二十河。云何通會。答。舊相承直云。閻浮中近北邊有山名香山。縱廣五百由旬。阿耨達池在香山頂。若依立世毗曇。從此北度九黑山香北有雪山。此山有池縱廣五十由旬。名阿耨大池。於四面有四獸頭。東有金象頭。口中

【現代漢語翻譯】現代漢語譯本慧日道場沙門吉藏撰

世尊好比阿耨大池（Anavatapta，意為無熱惱池）之下。第二點是用比喻來廣泛解釋。大乘一般有兩個比喻。第一個是池的比喻，說明大乘能出生多種乘，因此稱為『大』。第二個是種子的比喻，說明多種乘都依賴於一乘，因此可以稱為『大』。而且，池的比喻說明其開始的出生，種子的比喻辨別其終結，即小乘依靠大乘才能增長。另外，第一個比喻是本生於末，第二個比喻是末依于本。又如從池中流出河流，河流在池外；從小乘出自大乘，小乘應該在大乘之外。爲了解釋這個疑問，所以說種子依于地，而種子不離地。每一個比喻中都是先比喻后結合。阿耨大池，這裡稱為清涼，也叫無熱惱。清涼是根據它的水來稱呼，無熱惱是從池的主人得名。阿耨大龍，居住在這個池中，沒有熱惱的痛苦。林公說，根據外國語，應該叫做阿那婆達多（Anavatapta）。池中流出八大河，比喻大乘能夠流出各種乘。有人說，這裡只說明出生二乘，而比喻中說流出八條河，只是取其出生的意思，不論多少。有人說，就二乘中也有八。二乘即二，加上下面的六處，所以成為八。有人說，上面大地流出四個屋檐，屋檐分別比喻四乘，現在說流出八條河，也是比喻出生八乘。所說的八乘，是指四乘因和四乘果。問：如《地經》說明大池流出四條河，這部經和《涅槃經》說流出八條池河，《阿含經》和《婆沙論》說流出二十條河，還有其他經書說流出八千二十條河，如何融會貫通？答：舊的說法直接說，閻浮提（Jambudvipa，贍部洲）中靠近北邊有山名叫香山，縱橫五百由旬（Yojana，古印度長度單位）。阿耨達池在香山頂上。如果按照《立世毗曇》，從這裡向北越過九座黑山，香山北面有雪山。這座山上有池，縱橫五十由旬，名叫阿耨大池。在四面有四個獸頭，東面有金象頭，口中

【English Translation】 English version Composed by the Shramana Jizang of the Huiri Monastery

The World Honored One is like the Anavatapta Great Lake (Anavatapta, meaning 'without heat affliction'). The second point is to broadly explain using metaphors. The Mahayana generally has two metaphors. The first is the metaphor of the lake, illustrating that the Mahayana gives rise to many vehicles, hence it is called 'Great'. The second is the metaphor of the seed, illustrating that the many vehicles all rely on the one vehicle, hence it can be called 'Great'. Moreover, the lake metaphor illustrates its initial arising, while the seed metaphor distinguishes its end, namely that the Hinayana relies on the Mahayana to grow. Furthermore, the first metaphor is that the root gives rise to the branch, while the second metaphor is that the branch relies on the root. Just as rivers flow from the lake and are outside the lake, and the Hinayana comes from the Mahayana, the Hinayana should be outside the Mahayana. To resolve this doubt, it is said that the seed relies on the earth, but the seed is not separate from the earth. In each metaphor, the metaphor comes first, followed by the synthesis. The Anavatapta Great Lake is here called 'Cool and Clear', and also 'Without Heat Affliction'. 'Cool and Clear' refers to its water, while 'Without Heat Affliction' is named after the owner of the lake. The Anavatapta Great Dragon dwells in this lake, free from the suffering of heat affliction. Master Lin said that according to foreign languages, it should be called Anavatapta. Eight great rivers flow from the lake, symbolizing that the Mahayana can give rise to various vehicles. Some say that this only illustrates the arising of the two vehicles, and the metaphor of eight rivers is only to illustrate the arising, regardless of the number. Some say that even within the two vehicles, there are eight. The two vehicles are two, plus the six places below, thus becoming eight. Some say that the four eaves arising from the great earth above each symbolize the four vehicles, and now the eight rivers symbolize the arising of eight vehicles. The so-called eight vehicles refer to the causes and effects of the four vehicles. Question: As the Earth Sutra explains that four rivers flow from the great lake, while this sutra and the Nirvana Sutra say that eight lake rivers flow, the Agama Sutra and the Vibhasa say that twenty rivers flow, and other sutras say that eight thousand and twenty rivers flow, how can these be reconciled? Answer: The old saying directly states that near the northern border of Jambudvipa (Jambudvipa, the continent of Jambu) there is a mountain called Xiangshan (Fragrant Mountain), five hundred yojanas (Yojana, an ancient Indian unit of length) in length and width. The Anavatapta Lake is on the top of Xiangshan. According to the Lokaprajnapti-vidhana, going north from here, crossing nine black mountains, north of Xiangshan is the Snow Mountain. This mountain has a lake, fifty yojanas in length and width, called the Anavatapta Great Lake. On the four sides are four animal heads, with a golden elephant head on the east side, from whose mouth

流出恒伽大河。即有四眷屬小河。南有銀牛頭。口中出辛頭大河。亦有四眷屬小河。西有琉璃馬頭。口中流出悉陀大河。亦有四眷屬小河。北有頗梨師子頭。口中流出慱叉大河。亦有四眷屬小河。此四大河去池四十里外。各分為五。隨方赴海。四五即成二十。故阿含及婆沙說二十河。問。各流出四。云何言五。答。四本河即四。復有十六眷屬。故成二十也。而言八者。佛出香山之東。今就東方一本大河。及四眷屬合成五河。人皆同見。共取為喻。余方三大河。有大名聲。人皆聞之。故取為喻。合前為八。余方小河。無大名聲。人多不聞。故隱而不取。然諸四眷屬河。一一各有五百眷屬小河。隨方入海。是故經中說八千二十河。合譬可知。種子喻中。前喻后合。種子譬諸乘差別。依地生是喻諸乘同依一乘。諸乘依一乘始起名生。依一乘增乃至成就名長。合譬易知。是故世尊下。第三總結。住于大乘者。明大乘人住大乘之法。攝受大乘者。智了悟大乘也。又依法起行名之為住。行成證法名為攝受。即是住於二乘攝受二乘者。大外無別小。小乘即是大乘粗近之法。故云即是住於二乘攝受二乘。又昔教說大為小。故云大即是小。又如池出大河。雖復池河名異。而同是一水。雖有大小名異。同是一乘。如世尊說六處下。自上已來

【現代漢語翻譯】現代漢語譯本從恒伽大河（Ganga River，印度恒河）流出，便有四個眷屬小河。南方有銀牛頭，口中流出辛頭大河（Sindhu River，印度河），也有四個眷屬小河。西方有琉璃馬頭，口中流出悉陀大河（Sita River，可能是指塔里木河或葉爾羌河），也有四個眷屬小河。北方有頗梨師子頭，口中流出慱叉大河（Vaksha River，阿姆河），也有四個眷屬小河。這四大河距離池四十里外，各自分為五條河流，分別流向大海。四乘以五就成了二十。所以《阿含經》和《婆沙論》中說有二十條河流。問：每條大河各流出四條小河，為什麼說有五條呢？答：四大本河就是四條，再加上十六條眷屬小河，所以成了二十條。而說八條河的原因是，佛出現在香山的東方，現在就以東方的一條大河和四條眷屬小河合成為五條河，人們都共同見到，所以用它來作比喻。其餘三方的大河，有很大的名聲，人們都聽說過，所以也用它們來作比喻，和前面的五條河合起來就是八條。其餘各方的小河，沒有很大的名聲，人們大多沒有聽說過，所以就隱去而不採用。然而各條四眷屬河，每一條都各有五百條眷屬小河，分別流向大海。因此經中說有八千二十條河流，合起來比喻就可以知道了。種子譬喻中，前面是譬喻，後面是合喻。種子比喻各種乘（yana，佛教的交通工具或教法），依地而生是比喻各種乘共同依於一乘（ekayana，唯一乘）。各種乘依於一乘開始生起，叫做『生』，依於一乘增長乃至成就，叫做『長』。合起來比喻很容易理解。所以世尊說，第三是總結。『住于大乘者』，說明大乘人安住于大乘之法。『攝受大乘者』，是用智慧領悟大乘。又依於法而起修行叫做『住』，修行成就而證得法叫做『攝受』。也就是安住於二乘而攝受二乘，因為大乘之外沒有別的小乘，小乘就是大乘粗淺而接近的法。所以說就是安住於二乘而攝受二乘。又從前的教法說大乘就是小乘，所以說大乘就是小乘。又如池塘流出大河，雖然池塘和河流名稱不同，但同是一水。雖然有大小名稱的差異，但同是一乘。如世尊說六處以下，從上面以來

【English Translation】 English version From the Ganga River (Ganga River), there are four attendant small rivers. To the south is a silver bull's head, from whose mouth flows the Sindhu River (Indus River), also with four attendant small rivers. To the west is a lapis lazuli horse's head, from whose mouth flows the Sita River (possibly referring to the Tarim River or Yarkand River), also with four attendant small rivers. To the north is a crystal lion's head, from whose mouth flows the Vaksha River (Amu Darya), also with four attendant small rivers. These four great rivers, forty li (Chinese mile) away from the pond, each divide into five, flowing towards the sea in different directions. Four times five equals twenty. Therefore, the Agamas and the Vibhasa speak of twenty rivers. Question: Each great river flows out with four small rivers, so why say there are five? Answer: The four original rivers are four, plus the sixteen attendant rivers, making twenty. The reason for saying eight rivers is that the Buddha appeared east of Fragrant Mountain. Now, taking the one great river in the east and its four attendant rivers together, there are five rivers, which people commonly see, so it is used as a metaphor. The great rivers in the other three directions have great fame, and people have all heard of them, so they are also used as metaphors, combining with the previous five rivers to make eight. The small rivers in the other directions do not have great fame, and most people have not heard of them, so they are hidden and not used. However, each of the four attendant rivers has five hundred attendant small rivers, flowing towards the sea in different directions. Therefore, the sutras speak of eight thousand and twenty rivers, which can be understood by combining the metaphors. In the seed metaphor, the former is the metaphor, and the latter is the combination of metaphors. The seed is a metaphor for the various yanas (vehicles or teachings in Buddhism), and being born from the earth is a metaphor for the various yanas relying on the one vehicle (ekayana) together. The various yanas relying on the one vehicle to begin arising is called 'birth,' and relying on the one vehicle to grow and eventually achieve is called 'growth.' Combining the metaphors is easy to understand. Therefore, the World Honored One says, the third is the conclusion. 'Dwelling in the Great Vehicle' means that the people of the Great Vehicle abide in the Dharma of the Great Vehicle. 'Embracing the Great Vehicle' means using wisdom to understand the Great Vehicle. Furthermore, arising practice based on the Dharma is called 'dwelling,' and achieving the Dharma through practice is called 'embracing.' That is, dwelling in the Two Vehicles and embracing the Two Vehicles, because there is no separate Small Vehicle outside the Great Vehicle, and the Small Vehicle is the shallow and approachable Dharma of the Great Vehicle. Therefore, it is said to be dwelling in the Two Vehicles and embracing the Two Vehicles. Also, the former teachings said that the Great Vehicle is the Small Vehicle, so it is said that the Great Vehicle is the Small Vehicle. Also, like a great river flowing from a pond, although the names of the pond and the river are different, they are the same water. Although there are differences in names of size, they are the same one vehicle. As the World Honored One said about the six places below, from above

名為略說。從此已去第二廣說。亦是上明從一生多。今辨攝多歸一。文為二。一會小因以入一乘。從阿羅漢歸依佛下。會彼小果以入一乘。小因小果。皆入一乘之法。因人果人。皆成菩薩之人。如世尊說六處者。總舉如來昔說於六。所以舉昔六者。此是小乘經中說於六處。將欲會小入大。故前說小也。此六法是起行之所。故名為處。何等已下。次列於六。釋六不同。今且為三雙。一法住法滅一雙。二約戒法得離一雙。三約人始終一雙。正法住正法滅者。問。云何為正法。云何為住滅。答。依雜心。經律阿毗曇。是名俗正法。三十七覺品。是名第一義。二種正法中。無漏正法。一得不失。不論住滅。今正論教法住滅。于教法中。通論三藏住滅。若別論。正辨戒律住滅。以戒律正是出家人所行故。如雲戒律是佛法壽命。戒律住故佛法性。戒律滅故佛法滅。就戒律中凡有三種。一別解脫戒。二定共戒。三道共戒。道定二戒通於道俗。又一得不失。不論住滅。今正論別解脫戒住滅也所言住滅者。有二種住滅。一者時節理數有定期限。故有住滅。如釋正法千年。像法千年。末法萬年。所以有定數者。此是諸佛本願故爾。如俱舍論云。釋迦過去作瓦師。見過去釋迦佛眷屬及法住千年。是故發願。愿我作佛國土弟子及法住世亦同千年

【現代漢語翻譯】現代漢語譯本：名為略說。從此開始是第二廣說。也是上面說明的從一生多。現在辨析攝多歸一。文分為二。一是會合小因以進入一乘，從『阿羅漢歸依佛』以下，會合那些小果以進入一乘。小因小果，都進入一乘之法。因人果人，都成為菩薩之人。如世尊所說『六處』，總括如來過去所說的六處。之所以舉出過去的六處，是因為這是小乘經典中所說的六處，將要會合小乘進入大乘，所以前面先說小乘。這六法是發起修行的處所，所以名為『處』。『何等』以下，依次列出六處，解釋六處之間的不同。現在且分為三雙。一是法住法滅一雙，二是約戒法得離一雙，三是約人始終一雙。『正法住正法滅』，問：什麼是正法？什麼是住滅？答：依據《雜心論》、經、律、阿毗曇，這叫做世俗正法。三十七覺品，這叫做第一義。兩種正法中，無漏正法，一旦獲得就不會失去，不論住滅。現在主要討論教法的住滅。在教法中，通論三藏的住滅。如果分別論述，主要辨析戒律的住滅。因為戒律正是出家人所修行的。如經中所說，戒律是佛法的壽命，戒律存在，佛法就存在，戒律滅亡，佛法就滅亡。就戒律而言，凡有三種：一是別解脫戒，二是定共戒，三是道共戒。道共戒和定共戒通於在家和出家之人，而且一旦獲得就不會失去，不論住滅。現在主要討論別解脫戒的住滅。所說的住滅，有兩種住滅。一是時節理數有定期限，所以有住滅。如釋迦正法千年，像法千年，末法萬年。所以有定數，這是諸佛的本願。如《俱舍論》所說，釋迦過去做瓦師時，見到過去釋迦佛的眷屬和法住世千年，因此發願，愿我成佛時，我的國土、弟子和法住世也同樣是千年。

【English Translation】 English version: This is called a brief explanation. From here begins the second extensive explanation. It also explains, as above, going from one to many. Now it distinguishes gathering the many into one. The text is divided into two parts. First, it unites the small causes to enter the One Vehicle, starting from 'Arhats taking refuge in the Buddha' downwards, uniting those small fruits to enter the One Vehicle. Small causes and small fruits all enter the Dharma of the One Vehicle. Those who are causal beings and those who are fruition beings all become Bodhisattva beings. As the World Honored One spoke of the 'Six Places' (Shat Ayatana), it summarizes the six that the Tathagata spoke of in the past. The reason for mentioning the past six is that these are the six places spoken of in the Hinayana (Small Vehicle) sutras, intending to unite the small to enter the great, so the small is spoken of first. These six dharmas are the places where practice arises, so they are called 'Places'. 'What are they?' Below, it lists the six in order, explaining the differences between the six. Now, let's divide them into three pairs. First, the pair of Dharma abiding and Dharma ceasing; second, the pair of attaining liberation through the precepts; third, the pair of beginning and end in terms of people. 'The True Dharma abiding, the True Dharma ceasing', Question: What is the True Dharma? What is abiding and ceasing? Answer: According to the Abhidharma-samuccaya, the Sutras, Vinaya, and Abhidharma are called the conventional True Dharma. The Thirty-seven Limbs of Enlightenment are called the ultimate meaning. Among the two kinds of True Dharma, the un-outflow True Dharma, once attained, is never lost, regardless of abiding or ceasing. Now, we are mainly discussing the abiding and ceasing of the teaching Dharma. In the teaching Dharma, we generally discuss the abiding and ceasing of the Tripitaka (Three Baskets). If we discuss it separately, we mainly distinguish the abiding and ceasing of the precepts. Because the precepts are precisely what renunciants practice. As it is said, the precepts are the life of the Buddha-dharma; when the precepts abide, the Buddha-dharma exists; when the precepts cease, the Buddha-dharma ceases. Regarding the precepts, there are three kinds: first, the Pratimoksha (individual liberation) precepts; second, the precepts of meditative concentration; and third, the precepts of the path. The precepts of the path and the precepts of meditative concentration are common to both lay and renunciant people, and once attained, they are never lost, regardless of abiding or ceasing. Now, we are mainly discussing the abiding and ceasing of the Pratimoksha precepts. The so-called abiding and ceasing have two kinds of abiding and ceasing. First, the seasons, principles, and numbers have fixed limits, so there is abiding and ceasing. For example, the True Dharma of Shakyamuni lasts for a thousand years, the Semblance Dharma lasts for a thousand years, and the Degenerate Dharma lasts for ten thousand years. The reason for having fixed numbers is that this is the original vow of all Buddhas. As the Abhidharmakosa says, Shakyamuni in the past was a tile maker, and saw the family and Dharma of the past Shakyamuni Buddha abiding for a thousand years, therefore he made a vow, 'May my land, disciples, and Dharma also abide in the world for a thousand years when I become a Buddha.'

。是故今成佛住法得於千年。首楞嚴經云。三昧力故。現分舍利。以本願故。示法滅盡。此是期限定數也。二者人行法故。法則久住。人不行法。法則便滅。雖有二意。正以行佛法故。法則久住。不行佛法。法則便滅。以勸人行佛法故也。問。前云由本願故滅盡。后云眾生不行故滅盡。二義相違。云何會通。答。佛知眾生不行法故滅盡。故與本願不相違。波羅提木叉。毗尼。第二得離一雙。此文來有多意。一法住法滅通三藏。今則別明以戒律正是出家所行。故所以別。又河西道既師云。佛法有二種。一者經藏。二者律藏。經藏以化外。律藏以化內。又經通化道俗。律則別化于道。上法住滅是經法。今是律法。又上是通法。今是別法。所以立波羅提木叉二名者。有其多義。一者得離之名。波羅提木叉。此云報解脫。持戒之因得解脫報。故云報解脫。故經言戒是正順解脫之本。故木叉從德立名也。毗尼者。此翻為滅。謂滅現在身口七非。離過為稱。木叉從未來受名。毗尼以現在為目。又解脫出於三界。毗尼滅於三涂。此一戒法。有期功能。是故如來立於兩稱。律名通上二義。亦得律是此間之名。木叉毗尼外國之稱。如上玄章已說。出家受具足者。第三約人有始終一雙。始則出家。終則受具足。約人者。佛法五眾。出家得攝

【現代漢語翻譯】現代漢語譯本：因此，現在成佛住世說法能有千年之久。《首楞嚴經》說：『因為三昧的力量，顯現出舍利；因為本來的願力，示現佛法滅盡。』這是期限和定數啊。第二點，人們奉行佛法，佛法就能長久住世；人們不奉行佛法，佛法就會滅亡。雖然有兩種說法，但主要是因為奉行佛法，佛法就能長久住世；不奉行佛法，佛法就會滅亡。這是爲了勸導人們奉行佛法啊。問：前面說因為本願的緣故而滅盡，後面又說因為眾生不奉行的緣故而滅盡，這兩種說法相互矛盾，應該如何會通呢？答：佛知道眾生不奉行佛法，所以佛法會滅盡，因此與本願並不相違背。《波羅提木叉》（Pratimoksha，戒律），《毗尼》（Vinaya，戒律），第二是『得離一雙』。這段文字有很多含義。一種是佛法住世和佛法滅亡通用於三藏（Tripitaka，佛教經典總稱）。現在特別說明戒律正是出家人所奉行的，所以要特別說明。又，河西道既師說，佛法有兩種，一是經藏，二是律藏。經藏用來教化外道，律藏用來教化內部。而且經藏可以教化僧俗兩眾，律藏則專門教化出家人。上面的佛法住世和滅亡說的是經法，現在說的是律法。上面說的是通法，現在說的是別法。之所以設立《波羅提木叉》這兩個名稱，有很多含義。一是『得離』的名稱。《波羅提木叉》，這裡翻譯為『報解脫』。持戒的因能得到解脫的果報，所以說是『報解脫』。所以經書上說，戒是真正順應解脫的根本。所以木叉是從功德來立名的。《毗尼》，這裡翻譯為『滅』，指的是滅除現在身口所造的七種惡業，以遠離過失為稱謂。木叉是從未來接受果報來命名的，毗尼是以現在為目標。又，解脫是超出三界，毗尼是滅除三惡道。這一個戒法，具有這樣的功能。因此如來設立了這兩個名稱。律這個名稱通用於以上兩種含義，也可以說律是此地的稱呼，木叉和毗尼是外國的稱呼，就像上面玄章已經說過的。出家受具足戒的人，第三是按照人有開始和結束的一雙。開始是出家，結束是受具足戒。按照人來說，佛法有五眾，出家人能夠攝受。

【English Translation】 English version: Therefore, now the Buddha's presence and Dharma teaching can last for a thousand years. The Shurangama Sutra says: 'Because of the power of Samadhi (state of meditative consciousness), relics appear; because of the original vow, the extinction of the Dharma is shown.' This is the limit and fixed number. Secondly, if people practice the Dharma, the Dharma will abide for a long time; if people do not practice the Dharma, the Dharma will perish. Although there are two statements, the main reason is that by practicing the Dharma, the Dharma can abide for a long time; by not practicing the Dharma, the Dharma will perish. This is to encourage people to practice the Dharma. Question: The former says that it will perish because of the original vow, and the latter says that it will perish because sentient beings do not practice it. These two meanings contradict each other. How should they be reconciled? Answer: The Buddha knows that sentient beings do not practice the Dharma, so the Dharma will perish, so it does not contradict the original vow. Pratimoksha (code of monastic rules), Vinaya (monastic discipline), the second is 'obtaining liberation as a pair'. This passage has many meanings. One is that the abiding and perishing of the Dharma applies to the Tripitaka (the three collections of Buddhist texts). Now, it is specifically stated that the precepts are exactly what monks practice, so it needs to be specifically stated. Also, Master Daoji of Hexi said that there are two types of Dharma, one is the Sutra Pitaka (collection of discourses), and the other is the Vinaya Pitaka (collection of monastic rules). The Sutra Pitaka is used to teach outsiders, and the Vinaya Pitaka is used to teach insiders. Moreover, the Sutra Pitaka can teach both monks and laypeople, while the Vinaya Pitaka specifically teaches monks. The above-mentioned abiding and perishing of the Dharma refers to the Sutra Dharma, and now it refers to the Vinaya Dharma. The above is the general Dharma, and now it is the specific Dharma. There are many meanings for establishing the two names of Pratimoksha. One is the name of 'obtaining liberation'. Pratimoksha, here translated as 'retribution liberation'. The cause of upholding the precepts can obtain the result of liberation, so it is called 'retribution liberation'. Therefore, the scriptures say that precepts are the root of truly conforming to liberation. Therefore, Moksha (liberation) is named from virtue. Vinaya, here translated as 'extinction', refers to extinguishing the seven non-virtuous deeds created by the body and mouth in the present, and is called by being away from faults. Moksha is named from receiving retribution in the future, and Vinaya aims at the present. Moreover, liberation is beyond the three realms, and Vinaya extinguishes the three evil paths. This one precept Dharma has such functions. Therefore, the Tathagata (Buddha) established these two names. The name 'Vinaya' applies to the above two meanings, and it can also be said that 'Vinaya' is the name of this place, and 'Moksha' and 'Vinaya' are foreign names, as the Xuanzhang (profound chapter) above has already said. Those who leave home and receive full ordination, the third is a pair according to the beginning and end of a person. The beginning is leaving home, and the end is receiving full ordination. According to people, there are five groups in the Dharma, and those who leave home can gather.

三乘。謂沙彌。沙彌尼。式叉摩尼。具足則攝比丘比丘尼二眾。又出家三眾。防惡不盡。但防身三口四。故與出家之名。二眾防惡義盡。謂身三口四。故與具足之稱。小乘法中受十戒為出家。受大戒為具足。大乘發菩提心為出家。受菩薩戒為具足。又凈名云。發菩提心。是則出家。是則具足。而文中據羅漢為具足。蓋據究竟處為言耳。實通凡聖也。又詳文大意。此六始終但明一戒法。初明戒住滅。次明戒法得離。后明戒法始終。以戒是三學本故也。戒法既爾余行類爾。為大乘故說此六處者。第二會小入大。上小乘中。初總明六。次別明六。今會亦二。一總會。二別會。今前明總會。佛說此六為趣入大乘。為大乘家方便。故法華云。我設是方便。令得入佛慧。又云。入大乘為本。以故說是經。攝論云。大清凈方便故。又上來說六。今明六意。佛所以說六者。言雖屬小而意在於大。故云為大乘故說此六處。何以故下。第二解釋。即別會。何以故者。謂問也。問意云。何故為大而說六耶。正法住者。答上問也。就文釋三雙即三。會初二中。前會住。次會滅。住中。前牒小乘中住。故云正法住者也。為大乘故說者。此明說大意。佛昔于小乘中說正法住者。說大乘為小住。當知小住即是大住。大住之外無別小住。如說大因為小果

【現代漢語翻譯】現代漢語譯本『三乘』指的是沙彌（男性出家見習者）、沙彌尼（女性出家見習者）和式叉摩尼（受過訓練的女性見習者）。如果加上比丘（男性僧侶）和比丘尼（女性僧侶）二眾，就包含了所有出家眾。此外，出家三眾防止罪惡並不徹底，僅僅防止身三口四（即身體的三種惡行和口頭的四種惡行），因此被稱為『出家』。而比丘和比丘尼二眾在防止罪惡方面做得徹底，防止身三口四，因此被稱為『具足』（圓滿）。在小乘佛法中，受持十戒被認為是『出家』，受持具足戒被認為是『具足』。在大乘佛法中，發菩提心（立志成佛的心）被認為是『出家』，受菩薩戒被認為是『具足』。此外，《維摩詰經》中說：『發菩提心，是則出家，是則具足。』而本文中認為證得阿羅漢果位是『具足』，這大概是從究竟的意義上來說的，實際上是貫通凡夫和聖人的。再詳細分析本文的大意，這六個方面始終只闡明一個戒法。首先闡明戒的住（存在）和滅（消失），其次闡明戒法如何得以脫離，最後闡明戒法的始終。因為戒是三學（戒、定、慧）的根本。戒法既然如此，其餘的修行也類似。爲了大乘的緣故而說這六個方面，是因為第二會（指《法華經》）中小乘融入大乘。前面在小乘中，先總的闡明六個方面，然後分別闡明六個方面，現在會歸也是如此，一是總會，二是別會。現在先闡明總會。佛說這六個方面是爲了趣入大乘，是爲了大乘修行者提供方便。所以《法華經》中說：『我設立這些方便，使他們能夠進入佛的智慧。』又說：『以進入大乘為根本。』因此才說這部經。《攝大乘論》中說：『因為這是大清凈的方便。』又前面是解說六個方面，現在闡明六個方面的意義。佛之所以說這六個方面，言語雖然屬於小乘，但意義在於大乘。所以說『爲了大乘的緣故而說這六個方面』。『何以故』以下，是第二部分解釋，也就是別會。『何以故』，是提問。提問的意思是：為什麼爲了大乘而說這六個方面呢？『正法住者』，是回答上面的提問。就文義來解釋三雙（三對），也就是三。會歸最初的二者中，先會歸『住』，然後會歸『滅』。在『住』中，先引述小乘中的『住』，所以說『正法住者』。『為大乘故說者』，這闡明了說大乘的用意。佛過去在小乘中說正法住，是說大乘是爲了小乘而住。應當知道小住就是大住，在大住之外沒有其他的小住。正如說大因是爲了小果。

【English Translation】 English version The 'Three Vehicles' refer to Śrāmaṇera (male novice), Śrāmaṇerī (female novice), and Śikṣamāṇā (female trainee). Adding the two assemblies of Bhikṣu (male monastic) and Bhikṣuṇī (female monastic), it includes all monastic communities. Furthermore, the three monastic communities do not completely prevent evils, only preventing the three actions of the body and the four of the mouth, hence they are called 'renunciates'. The two assemblies of Bhikṣu and Bhikṣuṇī completely prevent evils, preventing the three actions of the body and the four of the mouth, hence they are called 'fully ordained'. In Hīnayāna Buddhism, taking the ten precepts is considered 'renunciation', and taking the full precepts is considered 'full ordination'. In Mahāyāna Buddhism, generating Bodhicitta (the mind of enlightenment) is considered 'renunciation', and taking the Bodhisattva precepts is considered 'full ordination'. Furthermore, the Vimalakīrti Sūtra says: 'Generating Bodhicitta is renunciation, and it is full ordination.' However, this text considers attaining Arhatship as 'full ordination', which is probably from the ultimate meaning, actually connecting ordinary beings and sages. Analyzing the main idea of this text in detail, these six aspects always only clarify one Dharma of precepts. First, it clarifies the abiding (existence) and ceasing (disappearance) of precepts, second, it clarifies how the Dharma of precepts can be liberated, and finally, it clarifies the beginning and end of the Dharma of precepts. Because precepts are the foundation of the three learnings (precepts, concentration, wisdom). Since the Dharma of precepts is like this, the rest of the practices are similar. Saying these six aspects for the sake of Mahāyāna is because the Hīnayāna merges into Mahāyāna in the second assembly (referring to the Lotus Sūtra). Previously in Hīnayāna, first the six aspects were generally clarified, and then the six aspects were clarified separately. Now the convergence is also like this, one is general convergence, and the other is separate convergence. Now first clarify the general convergence. The Buddha said these six aspects are for entering Mahāyāna, and to provide convenience for Mahāyāna practitioners. Therefore, the Lotus Sūtra says: 'I establish these expedient means to enable them to enter the Buddha's wisdom.' It also says: 'Taking entering Mahāyāna as the foundation.' Therefore, this sūtra is spoken. The Mahāyānasaṃgraha says: 'Because this is the expedient means of great purity.' Also, the previous explanation was about the six aspects, now clarify the meaning of the six aspects. The reason why the Buddha said these six aspects is that although the words belong to Hīnayāna, the meaning lies in Mahāyāna. Therefore, it is said 'for the sake of Mahāyāna that these six aspects are spoken'. 『Why is it so』 below is the second part of the explanation, which is the separate convergence. 『Why is it so』 is a question. The meaning of the question is: why are these six aspects spoken for the sake of Mahāyāna? 『Those who abide in the Right Dharma』 is the answer to the above question. Explaining the three pairs (three couples) in terms of the meaning of the text is three. In converging the first two, first converge 『abiding』, and then converge 『ceasing』. In 『abiding』, first quote the 『abiding』 in Hīnayāna, so it says 『those who abide in the Right Dharma』. 『Those who speak for the sake of Mahāyāna』 clarifies the intention of speaking Mahāyāna. The Buddha said in the past that abiding in the Right Dharma in Hīnayāna is saying that Mahāyāna abides for the sake of Hīnayāna. It should be known that small abiding is great abiding, and there is no other small abiding outside of great abiding. Just as saying that the great cause is for the small effect.

。大因之外無別小果。問。若爾。應云小住即是大住。何故乃說大乘住即正法住。答。今以本攝末。故大乘住。故即正法住。滅義亦爾。以顯大外無別小故。離小乘興廢。無別大乘興廢也。波羅提木叉毗尼者。此第二雙也。就文有四。一牒。二會。三釋。四結。前雙牒二法。故言波羅提木叉毗尼也。此二法者。義一名異。言義一者。體義一也。同是一戒。故言義一。所以於一戒上立二名者。即一戒體而有二能。能得未來解脫之果。故戒受木叉之名。能滅現在身口七非。故戒受毗尼之稱。佛欲勸人持戒。故於一戒上立此二名。雖有解脫滅二名。而同是一戒法。故言義一。問。何故辨二法體一名異。答。為欲會小入大中義便。欲明會一即會二。故前明兩法自相會也。毗尼者即大乘學者。第二正會。是大乘中所學法也。前是小乘中自相會。今是會小入大也。何以故下。第三釋上即大乘學也。何以故者問也。毗尼本是小乘學法。何故說為大乘學。以依佛出家受具足。是正答問也。以小乘人無別出家受具足。依大乘佛出家受具足戒。所學毗尼寧非大乘。此舉后出家受具足。以釋木叉毗尼即大乘學。兼會出家受具足也。是故說大乘威儀下。第四總結也。以說大乘威儀。為彼毗尼出家受具足戒。是故毗尼出家受具足。即以大乘也。前

【現代漢語翻譯】大因之外沒有其他的小果。問：如果這樣，應該說小住就是大住，為什麼說大乘住就是正法住呢？答：現在以根本包含末節，所以大乘住就是正法住。滅的意義也是一樣，爲了顯示大之外沒有其他的小，離開小乘的興衰，就沒有其他的大乘興衰。波羅提木叉（Pratimoksha，戒律）毗尼（Vinaya，戒律）者，這是第二雙。就文義有四部分：一、牒（重複），二、會（會合），三、釋（解釋），四、結（總結）。前面一雙重複兩種法，所以說波羅提木叉毗尼。這兩種法，意義上是一個，名稱不同。言語意義上是一個，本體意義是一個，都是一個戒。所以說意義是一個。在一戒上建立兩個名稱的原因是，一個戒體有兩種功能，能得到未來解脫的果，所以戒接受木叉的名稱；能滅除現在身口七種過失，所以戒接受毗尼的稱呼。佛想要勸人持戒，所以在一戒上建立這兩個名稱。雖然有解脫、滅兩種名稱，但都是一個戒法，所以說意義是一個。問：為什麼要辨別兩種法體，一個意義，不同名稱？答：爲了會合小乘進入大乘的意義方便，想要明白會合一個就是會合兩個，所以前面說明兩種法自身會合。毗尼就是大乘學者所學。第二，正式會合，是大乘中所學的法。前面是小乘中自身會合，現在是會合小乘進入大乘。『何以故』（為什麼）以下，第三，解釋上面所說的就是大乘學。『何以故』是提問。毗尼本來是小乘所學的法，為什麼說是大乘學？『以依佛出家受具足』（因為依靠佛出家受具足戒）是正式回答提問。因為小乘人沒有其他的出家受具足戒，依靠大乘佛出家受具足戒，所學的毗尼難道不是大乘嗎？這裡舉出後來的出家受具足戒，來解釋木叉毗尼就是大乘學，兼會合出家受具足戒。『是故說大乘威儀』（所以說大乘威儀）以下，第四，總結。因為說了大乘威儀，對於那些毗尼出家受具足戒的人來說，所以毗尼出家受具足戒，就是大乘。

【English Translation】 There is no separate small fruit outside of the great cause. Question: If that's the case, it should be said that 'small dwelling' is 'great dwelling.' Why is it said that 'dwelling in the Mahayana' is 'dwelling in the true Dharma'? Answer: Now, the root encompasses the branches, therefore 'dwelling in the Mahayana' is 'dwelling in the true Dharma.' The meaning of 'cessation' is also the same, to show that there is no separate small outside of the great. Apart from the rise and fall of the Hinayana, there is no separate rise and fall of the Mahayana. Pratimoksha (戒律, precepts) Vinaya (戒律, discipline), this is the second pair. Regarding the text, there are four parts: 1. Repetition, 2. Convergence, 3. Explanation, 4. Conclusion. The previous pair repeated two Dharmas, therefore it is said 'Pratimoksha Vinaya.' These two Dharmas are one in meaning, different in name. 'One in meaning' means one in essence. They are the same precept. Therefore, it is said 'one in meaning.' The reason for establishing two names on one precept is that one precept-essence has two functions: it can obtain the fruit of future liberation, therefore the precept receives the name 'Moksha'; it can extinguish the seven non-virtues of body and speech in the present, therefore the precept receives the name 'Vinaya.' The Buddha wanted to encourage people to uphold the precepts, so he established these two names on one precept. Although there are two names, 'liberation' and 'extinction,' they are the same precept-Dharma, therefore it is said 'one in meaning.' Question: Why distinguish between two Dharma-essences, one meaning, and different names? Answer: To facilitate the meaning of converging the Hinayana into the Mahayana, wanting to understand that converging one is converging two, therefore the previous explanation clarifies the self-convergence of the two Dharmas. Vinaya is what Mahayana practitioners learn. Second, the formal convergence is the Dharma learned in the Mahayana. The previous was self-convergence within the Hinayana; now it is converging the Hinayana into the Mahayana. 'Why?' (何以故) below, third, explains that what was said above is Mahayana learning. 'Why?' is a question. Vinaya was originally the Dharma learned in the Hinayana; why is it said to be Mahayana learning? 'Because one relies on the Buddha to leave home and receive full ordination' (以依佛出家受具足) is the formal answer to the question. Because Hinayana practitioners do not have separate leaving home and receiving full ordination, relying on the Mahayana Buddha to leave home and receive full ordination, isn't the Vinaya learned Mahayana? Here, the later leaving home and receiving full ordination is cited to explain that Pratimoksha Vinaya is Mahayana learning, also converging leaving home and receiving full ordination. 'Therefore, it is said that Mahayana deportment' (是故說大乘威儀) below, fourth, concludes. Because Mahayana deportment is spoken of, for those who leave home and receive full ordination in Vinaya, therefore Vinaya leaving home and receiving full ordination is Mahayana.

明依大乘出家。此是就大乘人會小。今明就大乘法以會小。離大乘之法無別小乘法。示離大乘菩薩無別小乘羅漢。會小乘教入大乘教。即是教一。會小乘行入大乘行。即是因一。會小乘人入大乘人。即是人一。會小乘果入大乘果。即果一。是故阿羅漢下。會第三雙出家受具足。又就文為三。初明無別小乘出家具足。次問。三釋。是故。乘前顯后。前明以說大乘威儀是毗尼是出家是具足。是故羅漢無別出家受具足。何以故下。問羅漢實有出家具足。何故言無。阿羅漢下。第三釋也。以羅漢依佛出家受具足故無別出家受具足。況爾前有耶。又欲以前類后。羅漢既無出家受具足。且無四智涅槃。問。羅漢何時出家。何時受具足。答。此就因中論出家耳。非羅漢出家也。阿羅漢歸依于佛下。自上已來明會因。今第二次明會果。會因者。會小乘因成大乘因。無別小乘因。又是集其因義。會果者。無有小乘究竟果。小乘究竟果。還是大乘因。故小乘因果。並屬大乘因。又上奪因。今奪果也。又舉果釋成奪因。若得果滿足。因便滿足。果既非究竟。所行因寧得滿耶。又上來會其世間善入一乘。今會出世善以入一乘也。又上會六處等。是會小乘之始。今會小乘之終。中間可知。就文為二。第一雙標二種章門。何以故下。第二雙釋二章門

【現代漢語翻譯】現代漢語譯本依于大乘法出家。這是就大乘根性的人來歸會小乘。現在說明就大乘法來歸會小乘。離開大乘的法就沒有其他的小乘法。說明離開大乘菩薩就沒有其他的小乘阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）。歸會小乘教進入大乘教，就是教法歸一。歸會小乘行進入大乘行，就是因地歸一。歸會小乘人進入大乘人，就是人歸一。歸會小乘果進入大乘果，就是果歸一。所以『阿羅漢』以下，歸會第三雙出家和受具足戒。又就文義分為三部分。首先說明沒有其他的小乘出家和受具足戒。其次是提問。第三是解釋。『是故』，承前啓後。前面說明已經說了大乘的威儀就是毗尼（Vinaya，戒律），就是出家，就是受具足戒。所以阿羅漢沒有其他的出家和受具足戒。『何以故』以下，提問阿羅漢確實有出家和受具足戒，為什麼說沒有呢？『阿羅漢』以下，是第三部分的解釋。因為阿羅漢依靠佛陀出家和受具足戒，所以沒有其他的出家和受具足戒。更何況在此之前呢？又想用前面的例子來類比後面的。阿羅漢既然沒有其他的出家和受具足戒，那麼就沒有四智涅槃（Nirvana，寂滅）。問：阿羅漢什麼時候出家？什麼時候受具足戒？答：這是就因地中討論出家而已。不是阿羅漢出家。『阿羅漢歸依于佛』以下，從上面以來是說明歸會因地。現在第二次說明歸會果地。歸會因地，就是歸會小乘因成就大乘因，沒有其他的小乘因。又是聚集其因的意義。歸會果地，就是沒有小乘的究竟果。小乘的究竟果，還是大乘的因。所以小乘的因果，都屬於大乘的因。又是上面奪取因地，現在奪取果地。又是舉出果地來解釋成就奪取因地。如果得到果地圓滿，因地就圓滿。果地既然不是究竟，所修行的因地怎麼能圓滿呢？又是上面歸會世間善法進入一乘，現在歸會出世善法進入一乘。又是上面歸會六處等，是歸會小乘的開始。現在歸會小乘的終結，中間的道理可以知道。就文義分為兩部分。第一雙標兩種章門。『何以故』以下，第二雙解釋兩種章門。

【English Translation】 English version To renounce the household life according to the Mahayana (Great Vehicle) is to guide those of Hinayana (Small Vehicle) disposition to the Mahayana. Now, it is explained that the Hinayana is assimilated into the Mahayana through the Mahayana Dharma (teachings). Apart from the Mahayana Dharma, there is no separate Hinayana Dharma. It shows that apart from the Mahayana Bodhisattva (enlightenment being), there is no separate Hinayana Arhat (one who has attained Nirvana). Assimilating the Hinayana teachings into the Mahayana teachings means the teachings become one. Assimilating the Hinayana practice into the Mahayana practice means the cause becomes one. Assimilating the Hinayana person into the Mahayana person means the person becomes one. Assimilating the Hinayana fruit into the Mahayana fruit means the fruit becomes one. Therefore, from 'Arhat' onwards, it assimilates the third pair of renunciation and receiving the full precepts. Furthermore, the text is divided into three parts. First, it clarifies that there is no separate Hinayana renunciation and full precepts. Second, it raises a question. Third, it provides an explanation. 'Therefore' connects the preceding and following. The preceding clarifies that the Mahayana conduct is Vinaya (discipline), is renunciation, and is full precepts. Therefore, Arhats have no separate renunciation and receiving of full precepts. 'Why is that so?' below, questions why it is said that Arhats have no renunciation and full precepts when they actually do. 'Arhat' below, is the third part of the explanation. Because Arhats rely on the Buddha (enlightened one) for renunciation and receiving full precepts, they have no separate renunciation and receiving full precepts. Moreover, what about before that? Furthermore, it intends to use the previous example to analogize the following. Since Arhats have no separate renunciation and receiving full precepts, they also have no Four Wisdoms Nirvana (state of liberation). Question: When do Arhats renounce the household life? When do they receive the full precepts? Answer: This is discussing renunciation in terms of the causal stage. It is not that Arhats renounce the household life. 'Arhats take refuge in the Buddha' below, from above, clarifies the assimilation of the causal stage. Now, the second time clarifies the assimilation of the fruit stage. Assimilating the causal stage means assimilating the Hinayana cause to achieve the Mahayana cause, there is no separate Hinayana cause. It also gathers the meaning of the cause. Assimilating the fruit stage means there is no ultimate Hinayana fruit. The ultimate Hinayana fruit is still the Mahayana cause. Therefore, the Hinayana cause and effect both belong to the Mahayana cause. Furthermore, the above seizes the cause, now it seizes the fruit. Furthermore, it uses the fruit to explain and complete the seizing of the cause. If the fruit is obtained completely, the cause is complete. Since the fruit is not ultimate, how can the practice of the cause be complete? Furthermore, the above assimilates worldly goodness into the One Vehicle, now it assimilates transcendental goodness into the One Vehicle. Furthermore, the above assimilates the six sense bases, etc., which is the beginning of assimilating the Hinayana. Now it assimilates the end of the Hinayana, the middle can be known. The text is divided into two parts. First, it doubly marks the two chapter headings. 'Why is that so?' below, the second doubly explains the two chapter headings.

。雙標二章門者。阿羅漢歸依佛。是一章門。明德不圓。阿羅漢有恐怖。第二章門。明障不盡。又羅漢有歸依。標章門也。有恐怖者。釋歸依也。以有恐怖。故須歸依。問。此章會果。何故奪其歸依。答。前奪出家受戒。今奪歸依。歸戒是本。是故次戒明歸。問。有歸有幾種義。答。一對昔明依無常佛。非究竟歸依。今歸依常住佛。始是究竟歸。故下文云。無盡歸常住歸。為真歸依。二者對昔別體歸非究竟。明今一體歸方是究竟。故下文云。如來即三歸。此二義通顯二乘。若因若果人。雖后歸依于佛。而未識歸依。三者。上破其有六。故明無六。今破二無明於二有。言二無者。一謂無歸依。二謂無恐怖。二有者。一有歸依。二有恐怖。有歸依者。其人謂有生死怖。故有歸依。今以免生死怖。故不須歸依。今明雖免分段怖。猶有變易。故須歸依也。問。羅漢何時有歸。何時有怖。答。不愚法者。現知變易生死未盡。依佛求出也。現知變易對治未立。所以有怖。愚法之人。未來無餘涅槃之後。心想生時。方歸方怖。是義后當釋。問。何故不言辟支有歸怖耶。答。羅漢現在聞大乘經。自覺住有餘地。有歸怖。辟支出無佛世。不聞大乘。不知自住有餘地。故不知歸依也。問。若爾。何故下文說言羅漢辟支有怖畏耶。答。此論未

來辟支。故爾。何以故下。第二釋章門為二。初略釋。次廣釋。略中釋二即二。前解后怖章門。承言便故。次追釋有歸章門。前解怖中。何以故者問也。如來昔于余契經中。常說羅漢離於怖畏。今此何故說言有畏。阿羅漢下。次解釋有三。初法。次譬。后結。阿羅漢於一切無行怖畏想住者。羅漢有三界內治道之智。名之為行。斷三界煩惱盡。無有三界內分段生死。於三界內無有怖畏。是故昔日說羅漢無怖畏。未有三界外治道之智。名為無行。故有變易生死苦。明阿羅漢自知有三界外變易生死未盡。畏彼生死之苦。緣已無行。而生畏心。名怖畏想。由在怖畏中住。故名為住。又未進斷。且名為住。有人言。一切無行。是怖畏境。五陰非一。名為一切。無定實遷流。故云無行。二乘人不知陰等生滅無性。謂有實相逼迫而生怖畏。心想此事。故云想住。故寶性論云。不斷一切煩惱習氣。故於一切有為行相。生極怖心常現在前。問。云何五陰無定實遷流名為無行。答。如人想謂言炎水流。言野馬走。其實無流。且無馬走。故言無定實遷流也。林公云。外國云。僧塞迦邏。此云行。大乘雲行無體。故云無行。而小乘謂實有行。故生恐怖。如大品云。一切眾生沒在無所有中。此與后釋意同也。前師約三界外事生怖。后師即約三界內

【現代漢語翻譯】現代漢語譯本來辟支（Pratyekabuddha，緣覺）。這是什麼緣故呢？下面第二部分解釋章節的含義，分為兩部分。首先是簡略的解釋，其次是詳細的解釋。簡略的解釋中又分為兩部分，前面解釋了『解』，後面解釋了『怖』的章節含義，承接上文的含義。其次是追溯解釋『有歸』的章節含義。前面解釋了『怖』的內容。『何以故』是提問。如來過去在其他的契經中，常常說阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）遠離怖畏。現在這裡為什麼說有畏懼呢？『阿羅漢下』，接下來解釋有三個部分，首先是法理，其次是比喻，最後是結論。阿羅漢對於一切『無行』有怖畏的想法並安住於此，阿羅漢有三界（欲界、色界、無色界）內的修行之智，稱之為『行』。斷盡三界煩惱，沒有三界內的分段生死，所以在三界內沒有怖畏。因此過去說阿羅漢沒有怖畏。還沒有三界外的修行之智，稱之為『無行』，所以有變易生死之苦。說明阿羅漢自己知道有三界外的變易生死沒有斷盡，畏懼那生死的痛苦，因為還沒有『行』，所以產生畏懼之心，名為『怖畏想』。由於安住在怖畏之中，所以名為『住』。又因為還沒有進一步斷除，暫且稱之為『住』。有人說，一切『無行』是怖畏的境界。五陰（色、受、想、行、識）不是單一的，名為『一切』。沒有定性，實際是遷流變化的，所以說『無行』。二乘人（聲聞乘和緣覺乘的修行者）不知道五陰等生滅無自性，認為有真實的相逼迫而產生怖畏。心中想著這件事，所以說『想住』。所以《寶性論》說，不斷除一切煩惱習氣，所以對於一切有為行相，產生極大的怖畏之心常常出現在眼前。問：為什麼五陰沒有定性，實際是遷流變化，名為『無行』呢？答：比如人想像說炎熱的水在流動，野馬在奔跑，其實沒有流動，也沒有馬在奔跑，所以說沒有定性，實際是遷流變化。林公說，外國叫做『僧塞迦邏』（Samskara），這裡叫做『行』。大乘說『行』沒有自體，所以說『無行』。而小乘認為實際有『行』，所以產生恐怖。如《大品般若經》說，一切眾生沉沒在無所有之中。這和後面的解釋意思相同。前面的老師是根據三界外的事情產生怖畏，後面的老師是根據三界內的事情產生怖畏。

【English Translation】 English version The Pratyekabuddha (Solitary Buddha). What is the reason for this? The second part below explains the meaning of the chapter, divided into two parts. First, a brief explanation, and then a detailed explanation. The brief explanation is further divided into two parts. The first part explains the meaning of 'understanding' (解), and the second part explains the meaning of 'fear' (怖), continuing the meaning of the previous text. The second is to trace and explain the meaning of the chapter 'having a return' (有歸). The previous explanation was about the content of 'fear'. 'What is the reason' (何以故) is a question. In the past, the Tathagata (如來，another name of Buddha) often said in other sutras that Arhats (阿羅漢, enlightened saints who have eradicated afflictions) are free from fear. Why does it say here that there is fear? 'Arhat below', the following explanation has three parts, first the principle, second the metaphor, and finally the conclusion. Arhats have the idea of fearing all 'non-action' (無行) and abide in it. Arhats have the wisdom of cultivating the path within the Three Realms (三界, the realm of desire, the realm of form, and the realm of formlessness), which is called 'action' (行). Having eradicated the afflictions of the Three Realms, there is no segmented birth and death within the Three Realms, so there is no fear within the Three Realms. Therefore, it was said in the past that Arhats have no fear. They do not yet have the wisdom of cultivating the path outside the Three Realms, which is called 'non-action' (無行), so there is the suffering of variable birth and death. It shows that Arhats themselves know that there is variable birth and death outside the Three Realms that has not been eradicated, and they fear the suffering of that birth and death. Because there is no 'action' yet, they have a fearful mind, which is called 'fearful thought' (怖畏想). Because they abide in fear, it is called 'abiding' (住). Also, because they have not further eradicated it, it is temporarily called 'abiding'. Some say that all 'non-action' is the realm of fear. The Five Skandhas (五陰, form, feeling, perception, volition, and consciousness) are not singular, and are called 'all' (一切). There is no fixed nature, and in reality, they are changing and flowing, so it is called 'non-action' (無行). Practitioners of the Two Vehicles (二乘, the Sravaka Vehicle and the Pratyekabuddha Vehicle) do not know that the arising and ceasing of the Five Skandhas and other phenomena have no self-nature, and they think that there is a real appearance pressing them, so they produce fear. They think about this matter in their minds, so it is called 'thought abiding' (想住). Therefore, the Ratnagotravibhāga (《寶性論》) says that without eradicating all afflictions and habitual tendencies, they have great fear of all conditioned phenomena, which constantly appears before them. Question: Why do the Five Skandhas have no fixed nature, and in reality, they are changing and flowing, and are called 'non-action' (無行)? Answer: For example, people imagine that hot water is flowing, and wild horses are running, but in reality, there is no flowing, and no horses are running, so it is said that there is no fixed nature, and in reality, they are changing and flowing. Master Lin said that in foreign countries it is called 'Samskara' (僧塞迦邏), and here it is called 'action' (行). The Mahayana (大乘) says that 'action' has no self-nature, so it is called 'non-action' (無行). But the Hinayana (小乘) thinks that there is real 'action' (行), so they produce terror. As the Prajnaparamita Sutra (《大品般若經》) says, all sentient beings are submerged in nothingness. This has the same meaning as the later explanation. The previous teacher said that fear arises from matters outside the Three Realms, and the later teacher said that fear arises from matters within the Three Realms.

事生怖。前師解行是治道之行。后師解行是遷流之行。如人執劍欲來容已下。第二譬說。初師云。變易之因。喻之為人。能招未來變易之果。名為執劍。當果臨至。故云欲來。以必切身。名為害己。第二師云。如人者。喻五陰也。執劍者。喻陰體生滅也。欲來害己。譬生滅相逼切也。是故羅漢無究竟樂者。第三結也。依初師。是阿羅漢于變易生死有畏想。故無究竟樂。依后師。雖得有餘涅槃。以怖畏心隨逐。故無究竟樂。何以故下。第二釋歸依章門。何以故者問也。羅漢已證無學之果。何故須歸耶。世尊下解釋。于中初法。次喻。后合。依不求依者。是法說也。如來是不求依人。羅漢依彼不求依人。名依不求依。如眾生無依下。第二譬說。如世間眾生無所依憑。故多有怖畏。緣境生怖非一。名為彼彼。以怖畏故則求歸依者。正明須依。求依大力。防所畏也。如是下。第三合譬。如是羅漢。合前眾生。有恐怖。合彼彼怖。以恐怖故依如來者。合以恐怖求歸依也。世尊下。上來第一略釋歸怖。今第二廣釋歸怖。就文為二。從初至無邊不斷。廣釋怖畏。如來無有齊限時住下。廣解歸依。初文又二。第一正明羅漢辟支有畏所以。第二不受後有智下。會小入大。以有畏故。終須入大。此與前會世間善法小異者。前世間善法但舉以

會入。今此會出世中。廣奪非究竟。後方會入。所以然者。欲明二乘不執世間善法以為究竟。故不須奪顯非究竟。故直舉會入而已。二乘執出世間法以為究竟。故須奪顯非究竟。然後會入也。又是互文現意。且顯會義多。初言阿羅漢及辟支佛有怖畏者。牒前怖畏。是故阿羅漢下廣釋。何故須廣。前言羅漢於一切無行怖畏想住。未知此等無何等行。故須廣釋。謂無智及涅槃行。無四智故。智行不成。無涅槃故。斷行不足。又無四智。道行不圓。無涅槃故。滅行不足。又無四智。菩提不圓。無涅槃故。涅槃不極。又無四智故。有為功德不滿。無涅槃故。無為功德不圓。又就文有二。第一正明二乘四智未圓。涅槃不滿。第二何以故唯如來下。釋彼二乘不得所以。以其不成一切德故。就初。前明四智不圓。后彰涅槃不滿。今言是故羅漢辟支者。牒彼不具四智人也。問。上來何故不顯辟支。唯顯羅漢。今此二人並舉耶。答。良以辟支出無佛世。現在不彰依佛。乃可過未有依。不同羅漢。一切時依佛。故上顯依佛中。不彰辟支。但彰羅漢。今此四智涅槃。二人齊有。故並舉此二人。奪非究竟。有餘生法不盡故。我生已盡智不究竟也。于中先略釋四智義相。然後釋四智義。三門辨釋。一釋四智義緣不同。二約四諦智分別。三約盡智無

【現代漢語翻譯】現代漢語譯本：會入。現在這個法會上，廣泛破斥非究竟之法，之後才能會歸咎竟。之所以這樣，是因為要說明聲聞乘和緣覺乘不執著世間的善法作為究竟。所以不需要破斥來顯示其非究竟，直接說會歸就可以了。而聲聞乘和緣覺乘執著于出世間的法作為究竟，所以必須先破斥來顯示其非究竟，然後才能會歸。這又是互文見義。而且顯示會歸的意義更多。開始說阿羅漢（梵文：Arhat，意為應供）和辟支佛（梵文：Pratyekabuddha，意為獨覺佛）有怖畏，是承接前面的怖畏。所以『是故阿羅漢』下面廣泛解釋。為什麼需要廣泛解釋？前面說羅漢對於一切無行有怖畏想，不知道這些無的是什麼行，所以需要廣泛解釋。所謂無智以及涅槃（梵文：Nirvana，意為寂滅）之行。因為沒有四智，所以智行不能成就。因為沒有涅槃，所以斷行不足。又因為沒有四智，所以道行不圓滿。因為沒有涅槃，所以滅行不足。又因為沒有四智，所以菩提（梵文：Bodhi，意為覺悟）不圓滿。因為沒有涅槃，所以涅槃不究竟。又因為沒有四智，所以有為的功德不圓滿。因為沒有涅槃，所以無為的功德不圓滿。從文義上來說，有兩點。第一，正是說明二乘的四智未圓滿，涅槃不究竟。第二，『何以故唯如來下』，解釋那些二乘不得究竟的原因，因為他們不能成就一切功德。就第一點來說，前面說明四智不圓滿，後面彰顯涅槃不究竟。現在說『是故羅漢辟支者』，是承接那些不具備四智的人。問：為什麼前面不顯示辟支佛，只顯示羅漢？現在這二者並舉呢？答：因為辟支佛出現在沒有佛的時代，現在不彰顯依佛，或許過去未來有依靠，不同於羅漢，一切時都依靠佛。所以上面顯示依靠佛時，不彰顯辟支佛，只彰顯羅漢。現在這四智和涅槃，二者都同樣具有，所以並舉這二者，破斥其非究竟，因為有餘生的法沒有窮盡，『我生已盡』的智慧不究竟。其中先簡略解釋四智的義相，然後解釋四智的意義。從三個方面辨別解釋：一、解釋四智的意義和緣起不同；二、約四諦（梵文：catvāri āryasatyāni，佛教基本教義，包括苦諦、集諦、滅諦、道諦）之智分別；三、約盡智和無生智分別。

【English Translation】 English version: Entry will occur. Now, in this assembly, there is extensive refutation of what is not ultimate, and only then will entry into the ultimate occur. The reason for this is to clarify that the Śrāvakas (Sanskrit: Hearers) and Pratyekabuddhas (Sanskrit: Solitary Buddhas) do not cling to worldly good dharmas as ultimate. Therefore, there is no need to refute to show their non-ultimacy; it is sufficient to directly speak of entry. However, the Śrāvakas and Pratyekabuddhas cling to transmundane dharmas as ultimate, so it is necessary to first refute to show their non-ultimacy, and then entry can occur. This is also a case of mutual explanation revealing the meaning. Moreover, it reveals more of the meaning of entry. Initially, it is said that Arhats (Sanskrit: Worthy Ones) and Pratyekabuddhas have fear, which is a continuation of the previous fear. Therefore, the explanation is expanded below with 'Therefore, Arhats.' Why is it necessary to expand? Earlier, it was said that Arhats dwell in the thought of fear regarding all non-practice, but it is not known what kind of practices these are without. Therefore, it is necessary to expand the explanation, referring to the absence of wisdom and the practice of Nirvana (Sanskrit: Cessation). Because they lack the four wisdoms, the practice of wisdom is not accomplished. Because they lack Nirvana, the practice of cessation is insufficient. Furthermore, because they lack the four wisdoms, the path practice is not complete. Because they lack Nirvana, the extinction practice is insufficient. Furthermore, because they lack the four wisdoms, Bodhi (Sanskrit: Enlightenment) is not complete. Because they lack Nirvana, Nirvana is not ultimate. Furthermore, because they lack the four wisdoms, conditioned merits are not full. Because they lack Nirvana, unconditioned merits are not complete. From the perspective of the text, there are two points. First, it precisely clarifies that the four wisdoms of the Two Vehicles are not complete, and Nirvana is not ultimate. Second, 'Why is it that only the Tathagata...' explains the reason why those of the Two Vehicles cannot attain the ultimate, because they cannot accomplish all merits. Regarding the first point, the four wisdoms are first shown to be incomplete, and then the non-ultimacy of Nirvana is revealed. Now, saying 'Therefore, Arhats and Pratyekabuddhas,' refers to those who do not possess the four wisdoms. Question: Why were Pratyekabuddhas not shown earlier, only Arhats? Why are these two mentioned together now? Answer: Because Pratyekabuddhas appear in times without a Buddha, and now there is no manifestation of reliance on a Buddha; perhaps in the past and future there is reliance, unlike Arhats, who rely on the Buddha at all times. Therefore, when showing reliance on the Buddha above, Pratyekabuddhas were not shown, only Arhats. Now, these four wisdoms and Nirvana are equally possessed by both, so both are mentioned together, refuting their non-ultimacy, because the dharmas of remaining life have not been exhausted; the wisdom of 'birth is exhausted' is not ultimate. Among these, first briefly explain the meaning and characteristics of the four wisdoms, and then explain the meaning of the four wisdoms. Discriminate and explain from three aspects: first, explain the different meanings and conditions of the four wisdoms; second, distinguish based on the wisdom of the Four Noble Truths (Sanskrit: catvāri āryasatyāni, the basic teachings of Buddhism, including the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering); third, distinguish based on the wisdom of exhaustion and the wisdom of non-arising.

生智分別。義緣不同者。若阿羅漢無學理觀智慧。于唸唸中皆具此四種義能。我生已盡乃至不受後有。如似一念精進。則能勤斷二惡勤修二善。然理觀智慧具此四義能現時。而無四種緣心。后出觀在事中。有其四種緣心。緣已智慧我生已盡。梵行已立。所作已辦。不受後有。而無四種義能也。若論大乘中。佛及大菩薩。二諦並觀。無入出觀異。而義差別者。但真諦觀。皆具此四種義能。而無四種緣心。俗諦觀。有四種緣心。無四種義能。約四諦分別。若依婆沙論。我生已儘是集智。梵行已立是道智。所作已辦是滅智。不受後有是苦智。彼論但隨相別屬四諦智異。據實一一諦皆具此我生已盡。乃至不受後有等四種義用也。約盡智無生智分別者。婆沙中諸師差別不同。說有四種。一說我生已儘是盡智。次餘三智是無生智。二說我生已盡智。梵行已立智是盡智。餘二是無生智。三說前三智是盡智。第四是無生智。彼論中問言。無有阿羅漢二剎那盡智後起無生智。何故我生已盡等三智是盡智。此問意云。羅漢唯一剎那照煩惱盡名盡智。第二剎那即是無生智。云何言盡智中具有我生已盡梵行已立所作已辦等三智耶。彼論答言。雖一剎那。而有三種義。故作是說也。四說我生已盡等四智。非盡無生智。亦非無與十正見智。此是讚歎

【現代漢語翻譯】現代漢語譯本生智分別。義緣不同在於：如果阿羅漢（Arhat，已證得涅槃的聖人）的無學理觀智慧，在每一個念頭中都具備這四種義能（意義和作用）：『我生已盡』（我已經結束了輪迴），乃至『不受後有』（不再接受未來的存在）。這就像一念精進，就能勤奮地斷除兩種惡，勤奮地修習兩種善。然而，理觀智慧雖然具備這四種義能，但在現時並沒有四種緣心（產生作用的心理條件）。出觀之後，在處理事務時，才會有這四種緣心，緣于『我生已盡，梵行已立（我已經建立了清凈的生活），所作已辦（我已經完成了應該做的事情），不受後有』，但此時卻沒有四種義能。如果討論大乘佛教，佛和菩薩（Bodhisattva，為利益眾生而修行成佛的人）同時觀照真諦（ परमार्थसत्य， ultimate truth）和俗諦（ संवृतिसत्य， conventional truth），沒有入觀和出觀的區別。而義能有差別在於：只有真諦觀具備這四種義能，而沒有四種緣心。俗諦觀有四種緣心，卻沒有四種義能。如果按照四諦（catvāri āryasatyāni，four noble truths）來分別，如果依據《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra），『我生已盡』是集智（duḥkha-samudaya-ārya-satya-jñāna，knowledge of the truth of the origin of suffering），『梵行已立』是道智（duḥkha-mārga-ārya-satya-jñāna，knowledge of the truth of the path to the cessation of suffering），『所作已辦』是滅智（duḥkha-nirodha-ārya-satya-jñāna，knowledge of the truth of the cessation of suffering），『不受後有』是苦智（duḥkha-ārya-satya-jñāna，knowledge of the truth of suffering）。《婆沙論》只是根據表面的現象，將它們分別歸屬於四諦的智慧。但實際上，每一個諦都具備『我生已盡』乃至『不受後有』等四種義用。如果按照盡智（kṣaya-jñāna，knowledge of the exhaustion of defilements）和無生智（anutpāda-jñāna，knowledge of non-arising）來分別，《婆沙論》中諸位論師的說法各不相同，有四種說法：第一種說法是，『我生已盡』是盡智，其餘三種智慧是無生智。第二種說法是，『我生已盡智』和『梵行已立智』是盡智，其餘兩種是無生智。第三種說法是，前三種智慧是盡智，第四種是無生智。《婆沙論》中有人問：沒有阿羅漢在兩個剎那之間，先產生盡智，然後產生無生智。為什麼說『我生已盡』等三種智慧是盡智呢？這個問題的意思是說，阿羅漢只有一個剎那照見煩惱斷盡，稱為盡智，第二個剎那應該是無生智。怎麼能說盡智中具有『我生已盡、梵行已立、所作已辦』等三種智慧呢？《婆沙論》回答說：雖然只有一個剎那，但有三種意義，所以這樣說。第四種說法是，『我生已盡』等四種智慧，既不是盡智和無生智，也不是無與十正見智（daśa samyagdṛṣṭi-jñānāni，ten right views）。這是一種讚歎的說法。

【English Translation】 English version The distinction lies in the different meanings and conditions. If an Arhat's (already attained Nirvana saint) wisdom of no-more-learning contemplation possesses these four kinds of functional meanings (meaning and function) in every thought: 'My birth is exhausted' (I have ended the cycle of rebirth), and even 'No longer accepting future existence' (no longer accepting future existence). It's like a single thought of diligence, which can diligently cut off two evils and diligently cultivate two goods. However, although the wisdom of contemplation possesses these four kinds of functional meanings, it does not have the four kinds of conditioning minds (psychological conditions that produce effects) at the present time. After emerging from contemplation, when dealing with affairs, there will be these four kinds of conditioning minds, conditioned by 'My birth is exhausted, Brahmacharya is established (I have established a pure life), what has been done is done (I have completed what should be done), no longer accepting future existence,' but at this time there are no four kinds of functional meanings. If discussing Mahayana Buddhism, Buddhas and Bodhisattvas (a person who practices to become a Buddha for the benefit of all beings) simultaneously contemplate the ultimate truth (Paramārthasatya) and the conventional truth (Saṃvṛtisatya), without the distinction of entering and exiting contemplation. The difference in functional meanings lies in: only the contemplation of ultimate truth possesses these four kinds of functional meanings, but does not have the four kinds of conditioning minds. The contemplation of conventional truth has four kinds of conditioning minds, but does not have four kinds of functional meanings. If distinguishing according to the Four Noble Truths (catvāri āryasatyāni), if based on the Abhidharma-mahāvibhāṣā-śāstra, 'My birth is exhausted' is the knowledge of the truth of the origin of suffering (duḥkha-samudaya-ārya-satya-jñāna), 'Brahmacharya is established' is the knowledge of the truth of the path to the cessation of suffering (duḥkha-mārga-ārya-satya-jñāna), 'What has been done is done' is the knowledge of the truth of the cessation of suffering (duḥkha-nirodha-ārya-satya-jñāna), 'No longer accepting future existence' is the knowledge of the truth of suffering (duḥkha-ārya-satya-jñāna). The Abhidharma-mahāvibhāṣā-śāstra only attributes them to the wisdom of the Four Noble Truths based on superficial phenomena. But in reality, each truth possesses the four kinds of functional uses such as 'My birth is exhausted' and even 'No longer accepting future existence'. If distinguishing according to the knowledge of the exhaustion of defilements (kṣaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna), the statements of the masters in the Abhidharma-mahāvibhāṣā-śāstra are different, with four kinds of statements: The first statement is that 'My birth is exhausted' is the knowledge of exhaustion, and the remaining three kinds of wisdom are the knowledge of non-arising. The second statement is that 'The knowledge of my birth being exhausted' and 'The knowledge of Brahmacharya being established' are the knowledge of exhaustion, and the remaining two are the knowledge of non-arising. The third statement is that the first three kinds of wisdom are the knowledge of exhaustion, and the fourth is the knowledge of non-arising. Someone in the Abhidharma-mahāvibhāṣā-śāstra asked: There is no Arhat who, between two moments, first produces the knowledge of exhaustion and then produces the knowledge of non-arising. Why is it said that the three kinds of wisdom such as 'My birth is exhausted' are the knowledge of exhaustion? The meaning of this question is that an Arhat only sees the exhaustion of defilements in one moment, which is called the knowledge of exhaustion, and the second moment should be the knowledge of non-arising. How can it be said that the knowledge of exhaustion possesses the three kinds of wisdom such as 'My birth is exhausted, Brahmacharya is established, what has been done is done'? The Abhidharma-mahāvibhāṣā-śāstra replied: Although there is only one moment, there are three meanings, so it is said in this way. The fourth statement is that the four kinds of wisdom such as 'My birth is exhausted' are neither the knowledge of exhaustion and non-arising, nor are they without the ten right views (daśa samyagdṛṣṭi-jñānāni). This is a statement of praise.

羅漢辭。言阿羅漢我生已盡。乃至不受後有。此言非盡智無生智等者。非是前三家別相屬對。故言非。不一向非也。然盡智無生智中。具此四種。若直言我生已盡。梵行已立。所作已辦。不受後有。如是說者。是盡智中四智。若言我生已盡不復更生。梵行已立不復更立。所作已辦不復更辦。不受後有不復更受。如此說者。是無生智中四智也。依毗婆沙。我生已儘是斷集智。依此文者。是斷苦智。所以然者。婆沙據集能招生。故我生已儘是斷集智。此經言苦有二種。一分段生死苦。二變易生死苦。二乘雖斷分段之苦變易猶在。故言有餘。以不盡故。當更有生也。所以我生已盡智。是苦智。故當更有生也。有餘梵行成故不純者。梵行已立不究竟也。依毗婆沙梵行已立是修道智。依此文是證滅智。所以然者。梵名涅槃。證梵行名為梵行。是故說梵行已立是修道智。此經取梵行所證名為滅智。所證有二。一是有餘。二是無餘。分段盡處是其有餘。變易盡處是其無餘。羅漢辟支始證有餘。雖有所成。而為變易因果所雜。名有餘梵行成故不純。故梵行已立是證滅智。事不究竟當有所作者。所作已辦智不究竟也。依毗婆沙是證滅智。依此文是修道智。所以然者。依婆沙證得涅槃名所作已辦。故所作已辦是證滅智。此經明修道有二。一

【現代漢語翻譯】現代漢語譯本羅漢辭，說的是阿羅漢（Arhat，已證得涅槃的聖者）『我已經了結了生死輪迴』，乃至『不再有未來的生命』。如果說這句話並非指盡智（Kshaya-jnana，知已盡之智）和無生智（Anutpada-jnana，知無生之智）等，那是因為這並非前三家（指經量部、說一切有部、大眾部）對別相屬對的觀點，所以說是『非』，但並非完全否定。實際上，盡智和無生智中都包含了這四種含義。如果直接說『我已經了結了生死輪迴，清凈的修行已經確立，該做的已經做完，不再有未來的生命』，這樣說是盡智中的四種智慧。如果說『我已經了結了生死輪迴，不再有新的輪迴；清凈的修行已經確立，不再需要重新確立；該做的已經做完，不再需要重新去做；不再有未來的生命，不再需要再次承受』，這樣說是無生智中的四種智慧。根據《毗婆沙論》（Vibhasa，佛教論書），『我已經了結了生死輪迴』是斷集智（Duhkha-samudaya-nirodha-jnana，斷除痛苦之因的智慧）。按照此處的經文，則是斷苦智（Duhkha-nirodha-jnana，斷除痛苦的智慧）。之所以如此，是因為《毗婆沙論》認為『集』能招致生死輪迴，所以『我已經了結了生死輪迴』是斷集智。此經認為苦有兩種：一種是分段生死苦（Samsara，由業力導致的生死輪迴之苦），另一種是變易生死苦（parinama-duhkha，由修行未徹底導致的微細變化之苦）。二乘（聲聞乘和緣覺乘）雖然斷除了分段之苦，但變易之苦仍然存在，所以說『有餘』，因為沒有完全斷盡，所以將來還會有生命。因此，『我已經了結了生死輪迴』的智慧是苦智，所以將來還會有生命。『有餘梵行成故不純』，指的是清凈的修行已經確立，但並不究竟。根據《毗婆沙論》，『梵行已立』是修道智（Duhkha-nirodha-marga-jnana，修習滅苦之道的智慧）。按照此處的經文，則是證滅智（Duhkha-nirodha-jnana，證得滅苦之境的智慧）。之所以如此，是因為梵指的是涅槃（Nirvana，寂滅），證得梵行被稱為梵行。因此說『梵行已立』是修道智。此經取梵行所證的境界稱為滅智。所證的境界有兩種：一種是有餘涅槃（Sa-upadhishesha-nirvana，仍有殘餘煩惱的涅槃），另一種是無餘涅槃（Nirupadhishesha-nirvana，完全斷除煩惱的涅槃）。阿羅漢和辟支佛（Pratyekabuddha，緣覺）最初證得的是有餘涅槃，雖然有所成就，但仍然受到變易因果的干擾，所以稱為『有餘梵行成故不純』。因此，『梵行已立』是證滅智。『事不究竟當有所作者』，指的是所作已辦智（Krita-karaniya-jnana，知所作已辦之智）不究竟。根據《毗婆沙論》，這是證滅智。按照此處的經文，則是修道智。之所以如此，是因為根據《毗婆沙論》，證得涅槃被稱為『所作已辦』，所以『所作已辦』是證滅智。此經說明修道有兩種：一種是...

【English Translation】 English version The Arhat's declaration speaks of the Arhat (Arhat, a saint who has attained Nirvana) saying, 'My birth is exhausted,' even to 'no longer receiving future existence.' If this statement does not refer to the Exhaustion Knowledge (Kshaya-jnana, the knowledge of exhaustion) and Non-arising Knowledge (Anutpada-jnana, the knowledge of non-arising), it is because it is not the view of the former three schools (referring to Sautrantika, Sarvastivada, and Mahasanghika) regarding distinct characteristics, hence the 'not,' but it is not a complete negation. In reality, both Exhaustion Knowledge and Non-arising Knowledge contain these four meanings. If one directly says, 'My birth is exhausted, pure conduct is established, what needs to be done is completed, and there is no longer future existence,' this is the four wisdoms within Exhaustion Knowledge. If one says, 'My birth is exhausted, there is no more rebirth; pure conduct is established, there is no need to re-establish; what needs to be done is completed, there is no need to redo; there is no longer future existence, there is no need to endure again,' this is the four wisdoms within Non-arising Knowledge. According to the Vibhasa (Vibhasa, a Buddhist treatise), 'My birth is exhausted' is the Knowledge of Cessation of Accumulation (Duhkha-samudaya-nirodha-jnana, the wisdom of ceasing the cause of suffering). According to the text here, it is the Knowledge of Cessation of Suffering (Duhkha-nirodha-jnana, the wisdom of ceasing suffering). The reason for this is that the Vibhasa believes that 'accumulation' can lead to the cycle of birth and death, so 'My birth is exhausted' is the Knowledge of Cessation of Accumulation. This sutra believes that there are two kinds of suffering: one is the suffering of segmented birth and death (Samsara, the suffering of the cycle of birth and death caused by karma), and the other is the suffering of transformation birth and death (parinama-duhkha, the subtle suffering of change caused by incomplete practice). Although the Two Vehicles (Sravakayana and Pratyekabuddhayana) have cut off the suffering of segmentation, the suffering of transformation still exists, so it is said 'remaining,' because it is not completely cut off, so there will be life in the future. Therefore, the wisdom of 'My birth is exhausted' is the Knowledge of Suffering, so there will be life in the future. 'Remaining pure conduct is accomplished, hence not pure' refers to the fact that pure conduct has been established, but it is not ultimate. According to the Vibhasa, 'pure conduct is established' is the Knowledge of the Path of Cultivation (Duhkha-nirodha-marga-jnana, the wisdom of cultivating the path to cease suffering). According to the text here, it is the Knowledge of the Cessation of Attainment (Duhkha-nirodha-jnana, the wisdom of attaining the state of ceasing suffering). The reason for this is that Brahman refers to Nirvana (Nirvana, extinction), and attaining Brahman conduct is called Brahman conduct. Therefore, it is said that 'pure conduct is established' is the Knowledge of the Path of Cultivation. This sutra takes the state attained by Brahman conduct as the Knowledge of Cessation. There are two kinds of states attained: one is Nirvana with remainder (Sa-upadhishesha-nirvana, Nirvana with remaining afflictions), and the other is Nirvana without remainder (Nirupadhishesha-nirvana, Nirvana with complete cessation of afflictions). Arhats and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) initially attain Nirvana with remainder, and although they have achieved something, they are still disturbed by the cause and effect of transformation, so it is called 'remaining pure conduct is accomplished, hence not pure.' Therefore, 'pure conduct is established' is the Knowledge of the Cessation of Attainment. 'Things are not ultimately accomplished, so there is something to be done' refers to the fact that the Knowledge of What Needs to Be Done is Completed (Krita-karaniya-jnana, the knowledge of what needs to be done is completed) is not ultimate. According to the Vibhasa, this is the Knowledge of the Cessation of Attainment. According to the text here, it is the Knowledge of the Path of Cultivation. The reason for this is that according to the Vibhasa, attaining Nirvana is called 'what needs to be done is completed,' so 'what needs to be done is completed' is the Knowledge of the Cessation of Attainment. This sutra explains that there are two kinds of cultivation: one is...

分段對治。二變易對治。二乘但修分段對治。餘者未修。是故說言事不究竟。謂修道事不究竟故。當有所作。是故此經是修道智。不度彼故當有斷者。不受後有智不究竟也。依毗婆沙是知苦智。若依此文是斷集智。所以然者。苦果是後有。故婆沙不受後有是知苦智。此經明集有二種。一分段因。二變易因。二乘雖斷分段之因。變易因在。名不度彼。故當必須斷也。是故此經名斷集智。若不須會。直依婆沙義且可爾。故諸勝鬘師有會不會者。上來奪其四智也。以不斷故下。第二明涅槃不滿。以不斷故。牒前顯后。理應具牒四智。但據後言之耳。去涅槃界遠者。去大般涅槃。正明涅槃不滿足也。又且得言奪四智。奪其有餘。奪涅槃。奪其無餘。何以故下。上來明四智不圓。涅槃未滿。此下第二解釋二乘不得所以。何以故者問也。如來昔說二乘四智究竟涅槃滿足。今何故言不滿足耶。唯有如來者。此解問也。以其不成一切德故。是以二乘四智及涅槃皆不滿足。就文為二。一前解涅槃不滿。二從羅漢辟支觀察解脫四智究竟得蘇息下。釋前四智不圓。就初約人有二。文有五對。言人二者。一明如來得般涅槃。二明羅漢辟支不得。此據佛得顯彼不得。又欲顯示二乘歸依之處。故明佛得。言文五對者。下有五番。明如來得二乘不得。

【現代漢語翻譯】現代漢語譯本分段對治（針對輪迴中一段段生死的對治）。二變易對治（針對超越分段生死後的變易生死的對治）。二乘（聲聞乘和緣覺乘）僅僅修習分段對治，其餘的沒有修習。因此說他們『事不究竟』，意思是修道的事務沒有徹底完成。所以說這部經是修道智（關於修道的智慧）。因為沒有度過彼岸，所以應當有所斷除。不受後有智（不受未來生死的智慧）也不究竟。依據《毗婆沙論》，這是知苦智（瞭解痛苦的智慧）。如果依據此文，則是斷集智（斷除痛苦根源的智慧）。之所以這樣說，是因為苦果是後有（未來的生死），所以《婆沙論》認為不受後有是知苦智。此經說明『集』（痛苦的根源）有兩種：一是分段因（導致分段生死的因），二是變易因（導致變易生死的因）。二乘雖然斷除了分段之因，但變易因仍然存在，所以說『不度彼』，因此必須斷除變易因。所以這部經名為斷集智。如果不須要會通，直接依據《婆沙論》的意義也可以。所以諸位《勝鬘經》的講師，有的會通，有的不會通。上面是破斥二乘的四智（四種智慧）。『以不斷故』以下，第二部分說明二乘的涅槃不圓滿。『以不斷故』，承接前面的內容，顯示後面的內容。理應全部破斥四智，但這裡只根據後面的內容來說。『去涅槃界遠者』，是說距離大般涅槃（究竟涅槃）還很遠，正是說明涅槃不圓滿。而且可以這樣說，破斥四智，是破斥他們的『有餘』（有餘涅槃），破斥涅槃，是破斥他們的『無餘』（無餘涅槃）。『何以故下』，上面說明四智不圓滿，涅槃未圓滿。這裡以下第二部分解釋二乘不能證得的原因。『何以故者』是提問。如來過去說二乘的四智究竟，涅槃圓滿，現在為什麼說不圓滿呢？『唯有如來者』，這是解答提問。因為他們沒有成就一切功德，因此二乘的四智和涅槃都不圓滿。就文義來說分為兩部分：一部分是前面解釋涅槃不圓滿，另一部分是從『羅漢辟支觀察解脫四智究竟得蘇息下』，解釋前面的四智不圓滿。就第一部分來說，約人分為兩種：一是說明如來證得般涅槃，二是說明羅漢和辟支佛沒有證得。這是根據佛的證得來顯示他們的沒有證得。又想顯示二乘的歸依之處，所以說明佛的證得。就文義的五對來說，下面有五種情況，說明如來證得而二乘沒有證得。

【English Translation】 English version Sectional subjugation (counteracting the segment-by-segment cycle of birth and death in Samsara). Twofold transformation subjugation (counteracting the transformational cycle of birth and death after transcending the segment-by-segment cycle). The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only cultivate sectional subjugation; they do not cultivate the rest. Therefore, it is said that their 'affairs are not ultimately complete,' meaning that their affairs of cultivation are not thoroughly accomplished. Therefore, this sutra is the Wisdom of Cultivation (wisdom regarding cultivation). Because they have not crossed over to the other shore, there is something that should be severed. The Wisdom of Non-Acceptance of Future Existence (wisdom of not accepting future birth and death) is also not ultimate. According to the Abhidharma-mahāvibhāṣā-śāstra, this is the Wisdom of Knowing Suffering. If according to this text, it is the Wisdom of Severing Accumulation (wisdom of severing the root of suffering). The reason for this is that the fruit of suffering is future existence, so the Vibhāṣā considers non-acceptance of future existence to be the Wisdom of Knowing Suffering. This sutra explains that 'accumulation' (the root of suffering) is of two types: one is the sectional cause (the cause leading to segment-by-segment birth and death), and the other is the transformational cause (the cause leading to transformational birth and death). Although the Two Vehicles have severed the sectional cause, the transformational cause still exists, so it is said that they 'do not cross over to the other shore,' and therefore they must sever the transformational cause. Therefore, this sutra is called the Wisdom of Severing Accumulation. If there is no need to reconcile, then directly relying on the meaning of the Vibhāṣā is also acceptable. Therefore, some teachers of the Śrīmālādevī Siṃhanāda Sūtra reconcile, while others do not. The above is a refutation of the Four Wisdoms of the Two Vehicles. From 'Because of non-severance' onwards, the second part explains that the Nirvāṇa of the Two Vehicles is not complete. 'Because of non-severance' connects to the previous content, revealing the subsequent content. It is reasonable to completely refute the Four Wisdoms, but here it only speaks according to the subsequent content. 'Those who are far from the realm of Nirvāṇa' means that they are far from the Great Parinirvāṇa (ultimate Nirvāṇa), which precisely explains that their Nirvāṇa is not complete. Moreover, it can be said that refuting the Four Wisdoms is refuting their 'remainder' (Nirvāṇa with remainder), and refuting Nirvāṇa is refuting their 'non-remainder' (Nirvāṇa without remainder). From 'Why is it so?' onwards, the above explains that the Four Wisdoms are not complete and Nirvāṇa is not complete. Here, the second part explains the reason why the Two Vehicles cannot attain it. 'Why is it so?' is a question. The Tathāgata previously said that the Four Wisdoms of the Two Vehicles are ultimate and their Nirvāṇa is complete, so why is it now said that they are not complete? 'Only the Tathāgata' is the answer to the question. Because they have not accomplished all virtues, therefore the Four Wisdoms and Nirvāṇa of the Two Vehicles are not complete. In terms of the text, it is divided into two parts: one part is the previous explanation of the incompleteness of Nirvāṇa, and the other part, from 'Arhats and Pratyekabuddhas observe liberation, the Four Wisdoms are ultimately at rest,' explains the incompleteness of the previous Four Wisdoms. In terms of the first part, it is divided into two types in terms of people: one is explaining that the Tathāgata attains Parinirvāṇa, and the other is explaining that Arhats and Pratyekabuddhas do not attain it. This is using the Buddha's attainment to show their non-attainment. It also wants to show the place of refuge for the Two Vehicles, so it explains the Buddha's attainment. In terms of the five pairs of meanings, there are five situations below, explaining that the Tathāgata attains it while the Two Vehicles do not.

今前總釋涅槃大意。所以然者。此中既明佛涅槃。宜就此文釋涅槃大意。此中有一義二義三義四義無義。言四義者。即是此中四種功德。言三義者。攝受五義。以之為三。初三句明般若。第四句明解脫。第五句明法身。所以明此三者。攝三德成總涅槃故也。次攝三為二。解脫一德累無不盡。法身般若德無不圓。次攝二句歸一句。累無不盡不可為有。德無不圓不可為無。非有非無名中道一句。一句歸無句。如法華云。究竟涅槃。常寂滅法相。終歸於空。終歸於法者。言亡慮絕。不可說涅槃及不涅槃。如肇公涅槃論云。有無絕於內。稱謂論于外。九流於是乎交歸。群聖於是乎冥會。次從無句而起于句。如涅槃云。低羅婆夷。實不食油。強名食油。涅槃亦爾。實無名相。強名相說。此明至理不可說涅槃不涅槃。不知何以美之。故強嘆爲涅槃耳。若言實有涅槃常。生死無常。則成斷常二見。如下章說。若成斷常二見。則生死涅槃皆生死。又生死涅槃皆是。則生死涅槃皆涅槃家之彰。故不應定執言有涅槃也。今以五番為二。初四明四種功德。后一總結。初四番者。一廣狹相對。二淺深相對。三粗細相對。四清凈不清凈相對。一一對中有二義三義四義。言二義者。約人論之。言佛有涅槃。言二乘無涅槃。言三義者。一明佛得涅槃。

次明二乘不得涅槃。第三會教。言四義者。一明佛得。二釋佛所以。三明二乘不得所以。四正明二乘不得。唯有如來應等正覺得般涅槃者。此明如來獨得涅槃也。般之言入也。成就一切功德故者。獨釋成佛得涅槃所以。佛成就一切德故得涅槃也。阿羅漢下。第二句顯二乘不得涅槃所以也。言得涅槃者。第三會昔教也。其實不得。但昔方便言其得耳。唯有如來下。此第二對亦有三。一明佛得。成就無量功德。釋成佛得所以。羅漢下第二句。明二乘不得。言得涅槃者。第三會教。唯有如來下。第三對且有三句。初明佛得。次明二乘不得。言得涅槃者。第三會教。唯有如來下。第四對且有三句。一明佛得。次明二乘不得。第三會教。初言所應斷過皆悉斷滅者。謂方便凈也。成就第一清凈。謂性凈也。又以斷一切過故。所以一切清凈也。佛性論中。約位辨此四德。一切功德在第八地。無量功德在第九地。不思議功德在十地。第一清凈功德在佛地。故論云。一切功德即是第八不動地位。無分別。無穿漏。無中間。自然成。菩薩聖道恒相應故。諸佛如來無境界中。一切功德皆得成就。二無量功德者。是第九善慧地位。無數禪定陀羅尼門海能攝。無量智所依止故。無量功德皆成就。三不可思議功德。是第十法雲地位。一切如來秘密法

【現代漢語翻譯】現代漢語譯本其次說明二乘（聲聞乘和緣覺乘）不能證得涅槃。這是第三次集會時所教導的內容。所說的四種含義是：第一，說明佛陀證得涅槃；第二，解釋佛陀證得涅槃的原因；第三，說明二乘不能證得涅槃的原因；第四，明確說明二乘不能證得涅槃，只有如來應供、正等覺才能證得涅槃。這說明只有如來才能獨自證得涅槃。『般』的意思是『進入』。『成就一切功德故』，這是單獨解釋成佛證得涅槃的原因。佛陀成就一切功德，所以才能證得涅槃。『阿羅漢下』，第二句顯示二乘不能證得涅槃的原因。『言得涅槃者』，這是第三次集會時所教導的內容，實際上他們並沒有證得涅槃，只是過去爲了方便才說他們證得了涅槃。『唯有如來下』，這第二組對比也有三種含義：第一，說明佛陀證得涅槃，成就無量功德，解釋成佛證得涅槃的原因。『羅漢下』第二句，說明二乘不能證得涅槃。『言得涅槃者』，這是第三次集會時所教導的內容。『唯有如來下』，第三組對比也有三句：首先說明佛陀證得涅槃，其次說明二乘不能證得涅槃。『言得涅槃者』，這是第三次集會時所教導的內容。『唯有如來下』，第四組對比也有三句：首先說明佛陀證得涅槃，其次說明二乘不能證得涅槃，第三次集會時所教導的內容。最初所說的『所應斷除的過失都全部斷滅』，指的是方便凈。『成就第一清凈』，指的是自性凈。又因為斷除一切過失，所以一切都是清凈的。《佛性論》中，根據不同果位來辨別這四種功德：一切功德在第八地（不動地），無量功德在第九地（善慧地），不可思議功德在第十地（法雲地），第一清凈功德在佛地。所以論中說：『一切功德就是第八不動地位，沒有分別，沒有缺失，沒有中間，自然成就，因為菩薩的聖道恒常相應。諸佛如來在無境界中，一切功德都能成就。』第二，無量功德，是第九善慧地位，能夠攝取無數禪定陀羅尼法門，是無量智慧所依賴之處，無量功德都能成就。第三，不可思議功德，是第十法雲地位，一切如來的秘密法。

【English Translation】 English version Furthermore, it explains that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot attain Nirvāṇa. This is the teaching from the Third Assembly. The four meanings mentioned are: first, to clarify the Buddha's attainment; second, to explain the reason for the Buddha's attainment; third, to clarify the reason why the Two Vehicles cannot attain it; and fourth, to explicitly state that the Two Vehicles cannot attain it, and only the Tathāgata, worthy of offerings, perfectly enlightened, can attain Parinirvāṇa. This clarifies that only the Tathāgata uniquely attains Nirvāṇa. 'Parā' means 'to enter.' 'Because of accomplishing all merits,' this uniquely explains the reason for attaining Nirvāṇa upon becoming a Buddha. The Buddha attains Nirvāṇa because of accomplishing all merits. 'Arhat below,' the second sentence reveals the reason why the Two Vehicles cannot attain Nirvāṇa. 'Those who say they attain Nirvāṇa,' this is the teaching from the Third Assembly. In reality, they do not attain it, but it was said for convenience in the past. 'Only the Tathāgata below,' this second comparison also has three aspects: first, to clarify the Buddha's attainment, accomplishing immeasurable merits, explaining the reason for attaining Buddhahood. 'Arhat below,' the second sentence clarifies that the Two Vehicles cannot attain it. 'Those who say they attain Nirvāṇa,' this is the teaching from the Third Assembly. 'Only the Tathāgata below,' this third comparison also has three sentences: first, to clarify the Buddha's attainment; second, to clarify that the Two Vehicles cannot attain it. 'Those who say they attain Nirvāṇa,' this is the teaching from the Third Assembly. 'Only the Tathāgata below,' this fourth comparison also has three sentences: first, to clarify the Buddha's attainment; second, to clarify that the Two Vehicles cannot attain it; the teaching from the Third Assembly. The initial statement, 'All faults that should be eliminated are completely extinguished,' refers to expedient purity. 'Accomplishing the first purity' refers to intrinsic purity. Furthermore, because all faults are eliminated, everything is pure. In the Buddha-nature Treatise, these four virtues are distinguished according to different stages: all merits are in the eighth bhūmi (immovable ground), immeasurable merits are in the ninth bhūmi (good wisdom ground), inconceivable merits are in the tenth bhūmi (cloud of dharma ground), and the first pure merit is in the Buddha bhūmi. Therefore, the treatise says: 'All merits are the eighth immovable ground, without discrimination, without leakage, without interruption, naturally accomplished, because the Bodhisattva's holy path is constantly corresponding. In the realm without boundaries of the Buddhas and Tathāgatas, all merits are accomplished.' Second, immeasurable merits are the ninth good wisdom ground, capable of encompassing countless dhyāna (meditation), dhāraṇī (mantra) gates, and ocean of samādhi (concentration), the basis upon which immeasurable wisdom relies, all immeasurable merits are accomplished. Third, inconceivable merits are the tenth cloud of dharma ground, all the secret dharma of the Tathāgatas.

藏。證見明瞭。智慧所依故。故不思議皆得成就。四究竟清凈者。一切惑及一切習氣一切智障已滅盡故。由滅盡智彰故。究竟清凈功德圓滿成就。問。何故明此四功德。答。涅槃與此四功德相攝不相離故。故論云。對身見眾生說名法身。對顛倒眾生說名如來。對始行大乘菩薩說名真諦。此三后當釋。對十地菩薩說名佛有涅槃。具四功德。獨佛有四功德。前約四人具四。后獨佛有四。今此中但就佛論也。問。此四功德云何淺深。答。一切止是該羅之名。其義猶通。無量是數極。過前一切。不思議絕於圖度。又過無量。此三就德門。故有勝劣。第四就斷門。對二乘不凈明佛凈也。江南人。明佛具有四功德。即是四智義。初是我生已盡智。第二梵行已立智。第三所作已辦智。第四不受後有智也。對上二乘四智。故明佛有四智。唯有如來得涅槃下。第五。前結嘆如來得涅槃。是故羅漢下。結二乘不得。文處易知。言瞻仰者。降金剛已還。是眾生位。如來居宗體極。道出三乘十地行外。為三乘十地眾生之所瞻仰也。言阿羅漢辟支佛觀察解脫者。此下明四智不究竟。于中且合為二。離成四。合為二者。一明二乘不得四智。若知一切苦下。明如來得。問。但應明二乘不得。何故明佛得。答。凡有二義。一舉佛得顯其不得。二欲標示二

【現代漢語翻譯】現代漢語譯本藏（指涅槃）。證見明瞭，是智慧的所依之處，所以不可思議的功德都能成就。四究竟清凈是指：一切煩惱以及一切習氣，還有一切智慧上的障礙都已經滅盡。由於滅盡智的彰顯，所以究竟清凈的功德圓滿成就。問：為什麼要說明這四種功德？答：因為涅槃與這四種功德相互包含，不可分離。所以論中說：對於執著于身見的眾生，稱之為法身；對於有顛倒妄想的眾生，稱之為如來；對於剛剛開始修習大乘佛法的菩薩，稱之為真諦。這三種說法之後會解釋。對於十地菩薩，稱之為佛有涅槃，具備四種功德。只有佛才具有這四種功德。前面是就四種人具備四種功德而言，後面是說只有佛才具有這四種功德。現在這裡只是就佛來討論。問：這四種功德的深淺如何區分？答：『一切』只是一個總括的名稱，其含義仍然是通用的。『無量』是數量的極致，超過了前面所說的『一切』。『不可思議』則是超出了推測和度量，又超過了『無量』。這三種是就功德的方面來說的，所以有勝劣之分。第四種是就斷除煩惱的方面來說的，相對於二乘的不清凈，彰顯佛的清凈。江南人認為，說明佛具有四種功德，就是四智的含義。最初是『我生已盡智』，第二是『梵行已立智』，第三是『所作已辦智』，第四是『不受後有智』。這是針對二乘的四智而言，所以說明佛有四智。『唯有如來得涅槃』以下是第五部分。前面總結讚歎如來證得涅槃，『是故羅漢』以下是總結二乘不能證得涅槃。文句的位置容易理解。『瞻仰』是指降伏金剛之後，仍然是眾生的地位。如來處於宗體的極致，其道超出三乘十地的修行之外，為三乘十地的眾生所瞻仰。『言阿羅漢辟支佛觀察解脫者』，以下說明二乘的四智不究竟。其中先合為二，分開來說就是四種。合為二是指：一是說明二乘不能得到四智，『若知一切苦』以下，說明如來得到。問：只應該說明二乘不能得到，為什麼還要說明佛得到？答：有兩個原因。一是舉佛的得到來顯示二乘的不能得到，二是想要標示二乘

【English Translation】 English version Hidden (referring to Nirvana). The realization is clear, it is the basis of wisdom, therefore inconceivable merits can be achieved. The four ultimate purities refer to: all afflictions, all habitual tendencies, and all intellectual obstacles have been completely extinguished. Due to the manifestation of the wisdom of extinction, the merits of ultimate purity are perfectly achieved. Question: Why explain these four merits? Answer: Because Nirvana and these four merits are mutually inclusive and inseparable. Therefore, the treatise says: To sentient beings attached to the view of self, it is called Dharmakaya (法身); to sentient beings with inverted delusions, it is called Tathagata (如來); to Bodhisattvas (菩薩) who have just begun to practice Mahayana (大乘) Buddhism, it is called the ultimate truth (真諦). These three statements will be explained later. To the Bodhisattvas of the Ten Grounds (十地), it is said that the Buddha has Nirvana, possessing four merits. Only the Buddha possesses these four merits. The former refers to the four types of people possessing the four merits, and the latter refers to only the Buddha possessing the four merits. Now, we are only discussing the Buddha here. Question: How are the depths of these four merits distinguished? Answer: 'All' is just a general term, and its meaning is still common. 'Immeasurable' is the extreme of quantity, exceeding the 'all' mentioned earlier. 'Inconceivable' exceeds speculation and measurement, and also exceeds 'immeasurable'. These three are in terms of the aspect of merit, so there are superior and inferior distinctions. The fourth is in terms of cutting off afflictions, highlighting the Buddha's purity relative to the impurity of the Two Vehicles (二乘). People from Jiangnan (江南) believe that explaining that the Buddha has four merits is the meaning of the four wisdoms. The first is 'the wisdom that my birth is exhausted (我生已盡智)', the second is 'the wisdom that the Brahma-conduct has been established (梵行已立智)', the third is 'the wisdom that what needs to be done has been done (所作已辦智)', and the fourth is 'the wisdom that there will be no future existence (不受後有智)'. This is in response to the four wisdoms of the Two Vehicles, so it is explained that the Buddha has four wisdoms. 'Only the Tathagata attains Nirvana' is the fifth part below. The previous section summarizes and praises the Tathagata's attainment of Nirvana, and 'Therefore, Arhats (阿羅漢)' below summarizes that the Two Vehicles cannot attain Nirvana. The position of the sentences is easy to understand. 'Veneration' refers to the position of sentient beings even after subduing Vajra (金剛). The Tathagata is at the extreme of the essence of the doctrine, and his path goes beyond the practice of the Three Vehicles (三乘) and the Ten Grounds, and is venerated by the sentient beings of the Three Vehicles and the Ten Grounds. 'The Arhats and Pratyekabuddhas (辟支佛) who observe liberation', the following explains that the four wisdoms of the Two Vehicles are not ultimate. Among them, they are first combined into two, and when separated, there are four. Combining into two means: one is to explain that the Two Vehicles cannot obtain the four wisdoms, and 'If one knows all suffering' below explains that the Tathagata obtains them. Question: Only the inability of the Two Vehicles to obtain should be explained, why also explain that the Buddha obtains them? Answer: There are two reasons. One is to use the Buddha's attainment to show the Two Vehicles' inability to attain, and the second is to want to indicate the Two Vehicles.

乘所入故也。前涅槃中初明佛得。后辨二乘不得。今前明二乘不得。后明佛得者。互現也。言離成四者。一顯二乘不得。二何以故有二死下。釋二乘不得所以。三若知一切苦下。釋如來得之所以。四如來正師子吼我生已盡下。釋如來得。二乘前明不得。后明不得所以。如來前明得之所以。后明得者。皆且互現也。前涅槃中。前明佛得。后明得之所以。今四智中。前明得之所以。后明得者。且是互現也。二乘涅槃中。前明不得所以。后明不得。方便言得。今四智中。前明不得。后明不得所以。且是互現。明不得中有二。一牒如來昔言。從且是如來方便下。會佛教意也。牒昔言中有二。一明二乘四智究竟。二從得蘇息處。明二乘涅槃究竟。阿羅漢辟支佛。此是得智人也。觀察解脫四智究竟者。是四智相。無學聖智。有為解脫。解脫即是四智正體。二乘出現有中。觀彼解脫生四智究竟之想。名觀解脫四智究竟。得蘇息處第二得涅槃究竟。離分段死。故名為蘇。六道之中不得往來。稱之為息也。有人言。觀察者。依雜心。盡無生二智境界在四門。盡無生二智開之。即成四智。境界在四門者。通觀四諦為境界。故言觀察。言盡無生二智境界在四門者。開盡無生智成四智如上釋。境界在四門者。如言苦我已知。是盡智。不復更知。

【現代漢語翻譯】現代漢語譯本因為他們所進入的境界不同。之前的《涅槃經》中，先說明了佛陀的證得，后辨明二乘（聲聞和緣覺）無法證得。現在先說明二乘無法證得，后說明佛陀證得，這是互相顯現。說到『離開成就四智』，有四個方面：一是顯示二乘無法證得；二是『何以故有二死下』，解釋二乘無法證得的原因；三是『若知一切苦下』，解釋如來證得的原因；四是『如來正師子吼我生已盡下』，解釋如來的證得。二乘，前面說明無法證得，後面說明無法證得的原因；如來，前面說明證得的原因，後面說明證得，這都是爲了互相顯現。之前的《涅槃經》中，先說明佛陀的證得，后說明證得的原因；現在四智中，先說明證得的原因，后說明證得，這也是爲了互相顯現。二乘在《涅槃經》中，先說明無法證得的原因，后說明無法證得，只是方便說證得；現在四智中，先說明無法證得，后說明無法證得的原因，這也是爲了互相顯現。說明無法證得中有兩個方面：一是引述如來過去所說，從『且是如來方便下』，會合佛教的意旨。引述過去所說中有兩個方面：一是說明二乘的四智究竟；二是『從得蘇息處』，說明二乘的涅槃究竟。阿羅漢（Arhat，斷盡煩惱，證入無餘涅槃者）和辟支佛（Pratyekabuddha，又稱獨覺或緣覺，不依師教而能獨自悟道的聖者），這些人是得到智慧的人。觀察解脫四智究竟，這是四智的相狀。無學聖智，是有為的解脫。解脫就是四智的正體。二乘出現在有中，觀察那解脫而生起四智究竟的想法，名為觀察解脫四智究竟。得到蘇息處，第二是得到涅槃究竟。離開分段生死，所以名為蘇。六道之中不得往來，稱之為息。有人說，『觀察』，是依據《雜心論》，盡智（Ksayajnana，斷盡一切煩惱的智慧）和無生智（Anutpadajnana，證悟不再受生的智慧）的境界在四門。盡智和無生智展開，就成為四智。境界在四門，是通觀四諦（catvari-arya-satyani，苦、集、滅、道）為境界，所以說觀察。說到盡智和無生智的境界在四門，展開盡智和無生智成為四智，如上面所解釋的。境界在四門，如說『苦我已知』，這是盡智，不再需要再知。

【English Translation】 English version It is because of the different realms they enter. In the previous Nirvana Sutra, it first clarified the Buddha's attainment, and then distinguished that the two vehicles (Sravakas and Pratyekabuddhas) could not attain it. Now, it first clarifies that the two vehicles cannot attain it, and then clarifies that the Buddha attains it, which is a mutual manifestation. Speaking of 'leaving the accomplishment of the four wisdoms', there are four aspects: first, it shows that the two vehicles cannot attain it; second, 'Why are there two deaths below?', explaining the reason why the two vehicles cannot attain it; third, 'If all suffering is known below', explaining the reason why the Tathagata attains it; fourth, 'The Tathagata roars like a lion, my birth is exhausted below', explaining the Tathagata's attainment. For the two vehicles, it first explains that they cannot attain it, and then explains the reason why they cannot attain it; for the Tathagata, it first explains the reason for attainment, and then explains attainment, which are all for mutual manifestation. In the previous Nirvana Sutra, it first clarified the Buddha's attainment, and then explained the reason for attainment; now, in the four wisdoms, it first explains the reason for attainment, and then explains attainment, which is also for mutual manifestation. In the Nirvana Sutra for the two vehicles, it first explains the reason why they cannot attain it, and then explains that they cannot attain it, only conveniently saying they attain it; now, in the four wisdoms, it first explains that they cannot attain it, and then explains the reason why they cannot attain it, which is also for mutual manifestation. There are two aspects to explaining the inability to attain: first, quoting what the Tathagata said in the past, from 'and it is the Tathagata's expedient below', to converge with the Buddhist intention. There are two aspects to quoting what was said in the past: first, explaining the ultimate nature of the four wisdoms of the two vehicles; second, 'from obtaining the place of rest', explaining the ultimate nature of the Nirvana of the two vehicles. Arhats (Arhat, those who have exhausted all afflictions and entered Nirvana without remainder) and Pratyekabuddhas (Pratyekabuddha, also known as solitary Buddhas or self-enlightened ones, saints who can attain enlightenment independently without relying on the teachings of a teacher), these people are those who have obtained wisdom. Observing the ultimate nature of the four wisdoms of liberation, this is the appearance of the four wisdoms. The wisdom of the non-learner is conditioned liberation. Liberation is the very essence of the four wisdoms. The two vehicles appear in existence, observing that liberation and generating the thought of the ultimate nature of the four wisdoms, is called observing the ultimate nature of the four wisdoms of liberation. Obtaining the place of rest, the second is obtaining the ultimate nature of Nirvana. Leaving the death of segments, it is therefore called 'su' (蘇). Not being able to come and go within the six realms, it is called 'rest'. Some say that 'observation' is based on the Abhidharmasamuccaya, the realm of Ksayajnana (盡智, wisdom of the exhaustion of defilements) and Anutpadajnana (無生智, wisdom of non-arising) is in the four gates. Ksayajnana and Anutpadajnana are unfolded, and they become the four wisdoms. The realm is in the four gates, which is to comprehensively view the Four Noble Truths (catvari-arya-satyani, suffering, origin, cessation, path) as the realm, so it is said to observe. Speaking of the realm of Ksayajnana and Anutpadajnana being in the four gates, unfolding Ksayajnana and Anutpadajnana becomes the four wisdoms, as explained above. The realm is in the four gates, as in saying 'suffering, I have already known', this is Ksayajnana, no longer needing to know again.

是無生智。餘三亦爾。故云境界在四門解脫者。無學解脫位也。以得四智故。所以解脫四智究竟也。就釋而言。二乘四智究竟得到彼岸也。有人言。此總結奪有餘無餘二果也。觀察者。即是有餘果。解脫者。即是無餘果。四智者。只以有觀察故。四智有解脫故。便得蘇息。蘇息處者。灰身滅智永寂之處也。且是如來方便者。第二會教。同上五對。故稱為且。以方便者對實也。實錄不得。言得故稱方便。望法華即是兩種方便。未得四智謂四智。皆是三車方便。未得究竟蘇息處。自謂已得。皆是化城方便。又初句是法華前二週說。后是法華第三週說。但彼廣故開三週。此略故但云一方便。有餘者。明義不盡。對盡理之說。不了義者。對於了義也。何以故有二種死下。上總明二乘不得四智。今第二別明不得也。又上來明不得四智。今釋不得所以。就文有二。初何以故者問也。問意云。如來昔說二乘有四智究竟。今何故言不究竟。有二種死者。第二答也。答中有二。一別釋不得四智所以。二阿羅漢辟支佛後身菩薩為無明所覆下。通釋不得四智所以。且初是明二乘不得四智。次明二乘不得四智功德。即成四別。前辨我生已盡智是方便。得有餘下。就梵行已立是方便。凡夫人下。就所作已辦明方便。所斷煩惱更不能下。就不受後有

明方便。今前明我生已盡中。正以有二種生死者就斷一生死盡。權言究竟。余有一生死在。故不究竟。是故今昔教不相違。餘三智且爾。我生已盡中。前明二死。次辨方便。初文有三。一舉數。二列名。三分段者謂虛偽眾生下。約人顯別。有二種死者。此舉二數也。且有二生。但死是可厭之法。故偏說耳。二死別有義章。今略以四門解釋。第一釋名門。言分段生死者。謂色形區別。壽期短長也。言變易者。無複色形區別壽期短長。但以心神唸唸相傳前變后易也。如地持云。生滅壞苦。名變易苦。此微細生滅變易。通於凡聖。次三乘所得法身。神化自在能變易。故名變易。此變易性是死法。名變易死。此之一義。聖有凡無。三證得真實法身。隱顯自在。名為變易。變易非死。但此變易。猶為無常死法所隨。名變易死。此之一義。大有小無。今所論者。正據第二門說。聖人無漏法身為生死。不就神道變化為變易。以其雖是無漏。猶是有為。故名變易。問。云何名生死。答。初受名生命斷為死。諸受根起。名生。諸受根沒。次第不受根起。名死。后當釋之。不思議者。三種人雖受彼生。不能測度。名不思議。又三界分段顯然易了。變易取其微細改易。難可了知。名不思議。又此生死至佛方盡。故不可能測度也。第二齣體門。

【現代漢語翻譯】現代漢語譯本：明示方便。現在前面說明『我的生命已經終結』中，正是因為有兩種生死，就斷除一種生死而說已經究竟，權且這麼說，實際上還有一種生死存在，所以並不究竟。因此，現在和過去所說的教義並不矛盾。其餘三種智慧暫且不論。『我的生命已經終結』中，前面說明了兩種死亡，接下來辨別方便。最初的文有三部分：一是列舉數量，二是列出名稱，三是分段，即『虛偽眾生』以下。根據人來顯示區別，『有兩種死亡』，這是列舉兩種數量。實際上有兩種生命，但死亡是令人厭惡的，所以偏重於說死亡。兩種死亡另有義章說明，現在簡略地用四門來解釋。第一是釋名門。所說的『分段生死』，是指色形有區別，壽命有長短。所說的『變易生死』，是沒有色形區別，沒有壽命長短，只是心識唸唸相傳，前念變化后念改變。如《地持經》所說：『生滅壞苦，名為變易苦。』這種微細的生滅變易，通於凡夫和聖人。其次，三乘（Sravakayana，Pratyekabuddhayana，Bodhisattvayana）所證得的法身（Dharmakaya），具有神通變化自在的能力，能夠變易，所以名為變易。這種變易性是死亡之法，名為變易死。這一層含義，聖人有而凡夫沒有。三是證得真實法身，隱沒和顯現自在，名為變易。這種變易不是死亡，但這種變易，仍然被無常的死亡之法所跟隨，名為變易死。這一層含義，大乘（Mahayana）有而小乘（Hinayana）沒有。現在所討論的，正是根據第二種情況來說。聖人的無漏法身也屬於生死，不就神通變化來說變易，因為它雖然是無漏的，仍然是有為法，所以名為變易。問：什麼叫做生死？答：最初接受名色（Namarupa）名為生命，生命斷絕為死亡。諸受（Vedana）和根（Indriya）生起，名為生；諸受和根消失，次第不再接受根的生起，名為死。後面會解釋這些。『不可思議』，是指三種人雖然接受那種生命，卻不能測度，名為不可思議。另外，三界（Trailokya）的分段生死顯然易懂，變易生死取其微細改變，難以瞭解，名為不可思議。另外，這種生死要到成佛才能終結，所以不可能測度。第二是出體門。

【English Translation】 English version: Manifesting Expedient Means. Now, the preceding statement 'My birth is exhausted' is precisely because there are two kinds of birth and death. One birth and death is severed, and it is said to be ultimate, but this is only a provisional statement. There is still one birth and death remaining, so it is not ultimate. Therefore, the teachings of the present and the past do not contradict each other. The other three wisdoms will be discussed later. In 'My birth is exhausted,' the two deaths are explained first, and then expedient means are distinguished. The initial text has three parts: first, enumerating the number; second, listing the names; third, dividing the sections, namely, 'false beings' and below. Distinctions are shown based on people. 'There are two kinds of death,' this is enumerating two numbers. In reality, there are two kinds of life, but death is a detestable phenomenon, so the emphasis is on discussing death. The two deaths have separate chapters explaining their meaning. Now, I will briefly explain them using four gates. The first is the Gate of Explaining Names. What is called 'segmented birth and death' (分段生死, Fenduanshengsi) refers to the distinction in form and appearance (色形, Sexing), and the length of lifespan (壽期, Shouqi). What is called 'transformation birth and death' (變易生死, Bianyishengsi) is without distinction in form and appearance, without length of lifespan, but the mind and consciousness (心神, Xinshen) are transmitted from moment to moment, with the preceding thought transforming and the following thought changing. As the Bodhisattvabhumi Sutra (地持經, Dichijing) says, 'Birth, decay, destruction, and suffering are called transformation suffering.' This subtle birth, decay, and transformation is common to both ordinary beings and sages. Furthermore, the Dharmakaya (法身, Dharmakaya) attained by the Three Vehicles (三乘, Sancheng) has the power of spiritual transformation and is able to transform, so it is called transformation. This transformative nature is the dharma of death, called transformation death. This meaning is possessed by sages but not by ordinary beings. Third, having attained the true Dharmakaya, one is free to conceal and reveal, which is called transformation. This transformation is not death, but this transformation is still accompanied by the impermanent dharma of death, called transformation death. This meaning is possessed by the Great Vehicle (大乘, Mahayana) but not by the Small Vehicle (小乘, Hinayana). What is being discussed now is based on the second situation. The stainless Dharmakaya of the sage is also subject to birth and death, not considering spiritual transformation as transformation, because although it is stainless, it is still conditioned, so it is called transformation. Question: What is called birth and death? Answer: Initially receiving name and form (名色, Namarupa) is called life, and the cessation of life is called death. The arising of the aggregates (受, Vedana) and faculties (根, Indriya) is called birth; the disappearance of the aggregates and faculties, and the subsequent non-arising of faculties, is called death. These will be explained later. 'Inconceivable' (不可思議, Bukesiyi) means that although the three kinds of people experience that life, they cannot fathom it, so it is called inconceivable. Furthermore, the segmented birth and death of the Three Realms (三界, Trailokya) is obvious and easy to understand, while transformation birth and death is subtle and difficult to understand, so it is called inconceivable. Furthermore, this birth and death will only end upon attaining Buddhahood, so it is impossible to fathom. Second is the Gate of Revealing the Substance.

有人言。分段有二種。一者系業分段。下二界用五陰為體。上界則用四陰為體。若不繫業分段。用苦樂等受為體。變易亦有二種。一自報變易。用無漏五陰為體。若為物變易依身起化。用色陰為體。此唯據佛一人也。有人言。變易無色。直是心識冥傳。唸唸生滅。相續不斷。其中無有分限隔絕。劫數近遠。乃至菩提。此生死方盡。故但用心法為體。第三明因緣門者。系業分段。用罪福不動業為因。四取為緣。不繫分段。用微業為因。慈悲願等緣。自報變易。用無漏業為因。無明為緣。為物變易。悲願為因。眾生根欲為緣。第四大意門者。諸法實言亡慮絕。未曾生死。未嘗涅槃。但于顛倒眾生。故成生死。對彼生死。故強名涅槃。但虛妄有其重輕。虛妄重者。說為分段。虛妄輕者。稱為變易。蓋是聖人善巧方便隨虛妄顛倒。故立二死之名。此知分別空華。談道陽炎。勿作實二妄解。此興皇師大意也。何等為三下。第二列二死名也。分段者謂虛偽眾生。第三約人顯別。虛偽眾生者。以取相為因。相心虛妄也。又未得無漏實解。隨惑受生。迴轉五趣。或墮或升。無有定實。故為虛偽。此就凡夫為釋。不論聖人。以三界本是凡夫惑故也。若通取小乘法。凡夫人及三果四向。乃至二乘未入無餘之前。所受報身。名虛偽眾生也。有

【現代漢語翻譯】現代漢語譯本：有人說，生死分段有兩種。一種是系業分段（受業力束縛的分段生死），下二界（欲界和色界）以五陰（色、受、想、行、識）為體，上界（無色界）則以四陰為體。如果不繫業分段（不受業力束縛的分段生死），則以苦樂等感受為體。變易生死也有兩種。一種是自報變易（自身果報的變易生死），以無漏五陰為體。另一種是為物變易（爲了度化眾生而示現的變易生死），依化身而起，以色陰為體。這隻適用於佛陀一人。有人說，變易生死沒有色法，只是心識在冥冥之中流轉，唸唸生滅，相續不斷。其中沒有分限隔絕，劫數長短，乃至到達菩提（覺悟）之前，這種生死才會終結。所以只用心法為體。第三部分說明因緣之門：系業分段生死，以罪福不動業為因，四取（欲取、見取、戒禁取、我語取）為緣。不繫分段生死，以微業為因，慈悲願等為緣。自報變易生死，以無漏業為因，無明為緣。為物變易生死，以悲願為因，眾生根性和慾望為緣。第四部分說明大意：諸法實相是言語思慮無法觸及的，本來就沒有生死，也沒有涅槃。只是對於顛倒的眾生而言，才有所謂的生死。爲了對應生死，才勉強安立涅槃之名。只是虛妄有輕重之分，虛妄重的，稱為分段生死；虛妄輕的，稱為變易生死。這都是聖人善巧方便，隨順虛妄顛倒的眾生，才安立二死之名。由此可知，要分別空花（虛幻的花朵），談論陽焰（陽光下的海市蜃樓），不要當作真實的二法來理解。這是興皇師的大意。什麼是三下？第二是列出二死之名。分段生死是指虛偽的眾生。第三是約人來顯示差別。虛偽的眾生，是以取相為因，取相之心是虛妄的。又因為沒有得到無漏的真實解脫，隨順迷惑而受生，在五趣（地獄、餓鬼、畜生、人、天）中輪迴，或墮落或上升，沒有定準，所以是虛偽的。這是就凡夫而言的解釋，不包括聖人。因為三界本來就是凡夫迷惑的境界。如果通用於小乘佛法，凡夫以及三果（阿那含果）、四向（須陀洹向、斯陀含向、阿那含向、阿羅漢向），乃至二乘（聲聞乘、緣覺乘）未入無餘涅槃之前，所受的報身，都稱為虛偽眾生。

【English Translation】 English version: Some say that there are two types of Saṃsāra (cycle of rebirth): one is Karma-bound Saṃsāra (系業分段), where the lower two realms (desire realm and form realm) take the five skandhas (五陰, pañca-skandha: form, feeling, perception, mental formations, and consciousness) as their substance, while the upper realm (formless realm) takes the four skandhas as its substance. If it is not Karma-bound Saṃsāra, then it takes feelings such as suffering and happiness as its substance. There are also two types of Transformation Saṃsāra (變易生死). One is Self-retribution Transformation (自報變易), which takes the uncontaminated five skandhas as its substance. The other is Transformation for the Sake of Beings (為物變易), which arises based on the transformation body and takes the form skandha (色陰) as its substance. This only applies to the Buddha alone. Some say that Transformation Saṃsāra has no form; it is simply the mind-consciousness flowing in the dark, arising and ceasing in every moment, continuously without interruption. There are no divisions or separations within it, no short or long kalpas (劫數, eon), until Bodhi (菩提, enlightenment) is reached, this Saṃsāra will end. Therefore, it only takes the mind-dharma as its substance. The third part explains the Door of Conditions (因緣門): Karma-bound Saṃsāra takes karmic actions of merit and demerit as the cause and the four attachments (四取, catvāri upādānāni: desire attachment, view attachment, attachment to precepts and vows, and self-assertion attachment) as the condition. Non-Karma-bound Saṃsāra takes subtle karma as the cause and compassion, vows, etc., as the condition. Self-retribution Transformation takes uncontaminated karma as the cause and ignorance as the condition. Transformation for the Sake of Beings takes compassion and vows as the cause and the roots and desires of sentient beings as the condition. The fourth part explains the main idea: The true nature of all dharmas (諸法) is beyond words and thoughts; there is originally no birth and death, nor is there Nirvana (涅槃). It is only for the sake of deluded sentient beings that there is so-called birth and death. To counter birth and death, the name Nirvana is forcibly established. It is only that delusion has degrees of heaviness and lightness. Heavy delusion is called Karma-bound Saṃsāra; light delusion is called Transformation Saṃsāra. These are all skillful means of the sages, following the deluded and inverted sentient beings, to establish the names of the two deaths. From this, it can be known that one should distinguish between empty flowers (空花, illusory flowers) and discuss mirages (陽炎, heat haze), and not understand them as two real dharmas. This is the main idea of Master Xinghuang. What are the three lower things? The second is to list the names of the two deaths. Karma-bound Saṃsāra refers to false sentient beings. The third is to show the difference by referring to people. False sentient beings take attachment to characteristics as the cause, and the mind that grasps at characteristics is false. Moreover, because they have not attained uncontaminated true liberation, they follow delusion and are born, revolving in the five realms (五趣, pañca-gati: hell, hungry ghosts, animals, humans, and gods), either falling or rising, without any certainty, so they are false. This is an explanation for ordinary beings, not including sages. Because the three realms are originally the realm of delusion for ordinary beings. If it is applied generally to the Theravada (小乘) teachings, the retribution bodies received by ordinary beings and those who have attained the third fruit (阿那含果, Anāgāmin) and the four paths (四向: Stream-enterer, Once-returner, Non-returner, Arhat), and even the Two Vehicles (二乘: Śrāvaka and Pratyekabuddha) before entering Nirupadhisesa-Nirvana (無餘涅槃), are all called false sentient beings.

人言。大乘法中。外凡善趣菩薩。皆於三界地中。妄愛受生。故言虛偽。若依舊明。從凡夫地逕大乘。未受初地已來。悉受分段死。此用法華論意釋攝論及仁王經云。若如三藏云。十行第六心斷惑。與二乘齊。未與二乘齊已來。並受分段身也。不思議變易謂阿羅漢辟支佛者。謂二乘入無餘之後。未回小入大之前。取此羅漢辟支佛。回小入大二乘有二人。一在界內回小心。猶屬分段所攝。二界外迴心。為變易所攝。此二人迴心入大。並是大力菩薩。大力菩薩且有二種。一直往大力。二回小入大名為大力。言大力者。以不為業系。自在受生。故言大力。問。云何故大力菩薩位耶。答。有人言。所謂種姓菩薩。所以然者。二障煩惱。都未斷除。而不為煩惱所牽。又於三界受生自在。故名大力。此師雖云種姓受變易。而未判是何種姓。有人言。地前菩薩。能作五生。稱為大力。地前位通。且未分判是地前何位。依三藏釋攝大乘及仁王經並云。十行菩薩斷惑。與二乘齊。即十行之人。為大力菩薩也。此大意同前二師。而判位在於十行。有人言。六地猶屬分段。六地終心。三界報盡。便受變易。正取此經證。有人言。有四種生死。一流來生死。謂初托空。起一念識。二分段。三中間生死。二乘無學。四變易。七地所受余習為因。不

【現代漢語翻譯】現代漢語譯本：有人說，在大乘佛法中，外凡善趣的菩薩，都在三界（欲界、色界、無色界）之中，因虛妄的愛而接受投生，所以說是虛假的。如果按照舊有的說法，從凡夫地直接進入大乘，在未證得初地（菩薩修行階位的第一階）之前，都承受分段生死（由善惡業所感，有形質、有數量、有期限的生死）。這是用法華論的意義來解釋攝大乘論和仁王經所說的。如果按照三藏的說法，十行（菩薩五十二階位中的第十一到二十位）中的第六心斷除迷惑，與二乘（聲聞乘、緣覺乘）相等。在未與二乘相等之前，都承受分段身。不可思議的變易生死指的是阿羅漢（斷盡一切煩惱，證入涅槃的聖者）和辟支佛（又名獨覺，不依佛陀教法，自己悟道的聖者），指的是二乘進入無餘涅槃之後，未回小向大之前。取這些阿羅漢和辟支佛，回小向大。二乘中有兩種人，一種在界內回小心，仍然屬於分段生死所攝；一種在界外迴心，為變易生死所攝。這兩種人迴心入大乘，都是大力菩薩。大力菩薩且有兩種，一種是直往大力，一種是回小向大名為大力。說大力，是因為不被業力所繫縛，自在地接受投生，所以說大力。問：為什麼說是大力菩薩的位子呢？答：有人說，是所謂的種姓菩薩。之所以這樣說，是因為二障（煩惱障、所知障）的煩惱，都沒有斷除，而不被煩惱所牽引，又在三界中接受投生自在，所以名為大力。這位法師雖然說種姓接受變易，而未判別是何種姓。有人說，地前菩薩（菩薩十地之前的修行者），能作五種投生，稱為大力。地前位通，且未分判是地前何位。依照三藏解釋攝大乘論和仁王經都說，十行菩薩斷除迷惑，與二乘相等，即十行之人，為大力菩薩。這個大意同前兩位法師，而判定位在十行。有人說，六地（菩薩修行階位的第六階）仍然屬於分段生死，六地終結之時，三界報盡，便接受變易生死。正是取這部經來證明。有人說，有四種生死，一流來生死，謂初托空，起一念識，二分段，三中間生死，二乘無學，四變易，七地（菩薩修行階位的第七階）所受余習為因，不

【English Translation】 English version: Some say that in the Mahayana Dharma, Bodhisattvas (enlightened beings) in the outer ordinary good realms all accept rebirth in the Three Realms (Desire Realm, Form Realm, Formless Realm) due to deluded love, hence it is said to be false. If according to the old explanation, directly entering Mahayana from the stage of an ordinary person, before attaining the first Bhumi (the first stage of a Bodhisattva's path), all undergo segmented death (death and rebirth determined by good and bad karma, with form, quantity, and duration). This is using the meaning of the Shastra on the Lotus Sutra to explain the Mahayana-samgraha and the Benevolent Kings Sutra. If according to the Tripitaka, the sixth mind in the Ten Practices (the eleventh to twentieth positions in the fifty-two stages of a Bodhisattva) cuts off delusion, being equal to the Two Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle). Before being equal to the Two Vehicles, they all undergo segmented bodies. Inconceivable transformation death refers to Arhats (saints who have eradicated all afflictions and entered Nirvana) and Pratyekabuddhas (also known as Solitary Buddhas, who attain enlightenment without relying on the Buddha's teachings), referring to the period after the Two Vehicles enter Nirvana without remainder, before turning from the small to the great. Taking these Arhats and Pratyekabuddhas, they turn from the small to the great. There are two types of people in the Two Vehicles: one who turns their small mind within the realm, still belonging to segmented death; one who turns their mind outside the realm, belonging to transformation death. These two types of people who turn their minds to enter Mahayana are all Great Strength Bodhisattvas. Great Strength Bodhisattvas are of two types: one is directly going to Great Strength, and the other is turning from the small to the great, called Great Strength. Saying Great Strength is because they are not bound by karma and freely accept rebirth, hence it is said to be Great Strength. Question: Why is it said to be the position of a Great Strength Bodhisattva? Answer: Some say it is the so-called lineage Bodhisattva. The reason for this is that the afflictions of the two obscurations (affliction obscuration, knowledge obscuration) have not been eradicated, but they are not led by afflictions, and they freely accept rebirth in the Three Realms, hence they are called Great Strength. Although this Dharma master says that the lineage accepts transformation, he has not determined which lineage it is. Some say that Bodhisattvas before the Bhumis (practitioners before the ten stages of a Bodhisattva) can perform five types of rebirth and are called Great Strength. The position before the Bhumis is general, and it has not been determined which position before the Bhumis it is. According to the Tripitaka's explanation of the Mahayana-samgraha and the Benevolent Kings Sutra, Bodhisattvas in the Ten Practices cut off delusion, being equal to the Two Vehicles, that is, the people in the Ten Practices are Great Strength Bodhisattvas. This general meaning is the same as the previous two Dharma masters, and the position is determined to be in the Ten Practices. Some say that the Sixth Bhumi (the sixth stage of a Bodhisattva's path) still belongs to segmented death. At the end of the Sixth Bhumi, the retribution in the Three Realms ends, and they accept transformation death. This scripture is taken as evidence. Some say that there are four types of death: first, flowing death, referring to the initial reliance on emptiness, giving rise to a single thought of consciousness; second, segmented; third, intermediate death, for the Two Vehicles without learning; fourth, transformation, caused by the remaining habits received by the Seventh Bhumi (the seventh stage of a Bodhisattva's path), not

生三界。未至法有。故中間生死。二乘無學。三界報盡。同生中間。聞法華等經。轉為菩薩。習行滿於七地終心。入八地法流。乃名變易。故以六地分段。七地受中間。八地受變易。有人言。不立四種生死。但立分段變易二種生死。六地為分段。七地已去為變易也。今謂位義難知。憶生罪過。不可定判也。若依法華論數處分明。又明地前是凡夫受分段身。舍分段身方入初地。則知初地已去是變易生死大力菩薩也。言意生身者。是初地已上一切菩薩。彼人受生。無礙自在。如心如意。名意受生。意有三義。一遍到。二速疾。三無礙。故云意生身。此等皆是變易生死差別也。有人言。從變易已去。無復形方分段。直是心識受生。故云意生身。馥師云。變易是借喻之名。杳深難測。如識代謝。故云意生身。乃至究竟無上菩提者。敘此生死分齊。至佛時乃盡耳。又此舉不受位處。對顯受處位別也。二種死中下。以無分段生死。故言我生已盡。此顯二死中。但盡分段。未盡變易。此會釋今昔二教義也。得有餘果證故說梵行已立者。依涅槃經有二種。一所修梵行已畢竟故。說已立。二又舍學道。且名為立。今文明梵行已立。是證滅智。若就有餘無餘論者。分段盡處名曰有餘。變易盡處說為無餘。二乘但得分段盡處。名為有餘證。如

【現代漢語翻譯】現代漢語譯本：生於三界（欲界、色界、無色界）。未達到法有（對『法』的執著），所以在中間經歷生死。二乘（聲聞乘、緣覺乘）的無學（不再需要學習）之人，三界果報完結后，同樣生於中間。聽聞《法華經》等經典，轉為菩薩，修行圓滿於七地（遠行地）的終點，進入八地（不動地）的法流，才稱為變易生死。所以用六地（第六地，現前地）來代表分段生死，七地接受中間生死，八地接受變易生死。有人說，不設立四種生死（分段生死、變易生死、不思議變易生死、自然生死），只設立分段生死和變易生死兩種。六地為分段生死，七地以後為變易生死。我認為這種對位次的解釋難以理解，回憶前生的罪過，難以確定判斷。如果依據《法華經論》，多處分明地說明，又說明十地之前是凡夫，承受分段身，捨棄分段身才進入初地（歡喜地），那麼就知道初地以後是變易生死的大力菩薩。所說的意生身，是初地以上的一切菩薩。他們接受投生，沒有阻礙，自在如意，名為意受生。『意』有三種含義：一是普遍到達，二是迅速，三是沒有阻礙。所以說意生身。這些都是變易生死的差別。有人說，從變易生死以後，不再有形體方所的分段，直接是心識接受投生，所以說意生身。馥師說，變易只是借用的比喻之名，深奧難以測度，如意識的代謝，所以說意生身。乃至究竟無上菩提（最高的覺悟），敘述這種生死的界限，到佛的時候才終結。這又舉出不受位之處，對照顯現受位處的差別。兩種死中，因為沒有分段生死，所以說『我生已盡』。這顯示在兩種死中，只是盡了分段生死，沒有盡變易生死。這是會合解釋今昔兩種教義。得到有餘果的證悟，所以說梵行已立，依據《涅槃經》有兩種含義：一是所修的梵行已經究竟完畢，所以說已立；二是又捨棄學道，暫且稱為立。現在文明梵行已立，是證得了滅智。如果就『有餘』和『無餘』來討論，分段生死終結之處叫做有餘，變易生死終結之處說為無餘。二乘只是得到分段生死終結之處，名為有餘證，如 English version: They are born in the Three Realms (Desire Realm, Form Realm, Formless Realm). They have not yet reached 'Dharma-having' (attachment to 'Dharma'), so they experience birth and death in between. Those of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) who are beyond learning (no longer needing to learn), after the exhaustion of their karmic retribution in the Three Realms, are also born in between. Upon hearing scriptures such as the Lotus Sutra, they transform into Bodhisattvas, and their practice is perfected at the end of the Seventh Ground (Dūrangama-bhūmi), entering the Dharma stream of the Eighth Ground (Acala-bhūmi), which is then called Change-and-Death (Vaiparityaka-maraṇa). Therefore, the Sixth Ground (Abhimukhi-bhūmi) represents Segmented Death (Bhāga-maraṇa), the Seventh Ground experiences Intermediate Death, and the Eighth Ground experiences Change-and-Death. Some say that four types of death (Segmented Death, Change-and-Death, Inconceivable Change-and-Death, Natural Death) are not established, but only two types of death are established: Segmented Death and Change-and-Death. The Sixth Ground is Segmented Death, and the Seventh Ground onwards is Change-and-Death. I believe that this explanation of positions is difficult to understand, and recalling past sins is difficult to judge definitively. If based on the Lotus Sutra Treatise, it is clearly explained in many places, and it also explains that before the Ten Grounds, they are ordinary beings who bear Segmented Bodies, and only by abandoning the Segmented Body do they enter the First Ground (Pramudita-bhūmi). Then we know that from the First Ground onwards, they are powerful Bodhisattvas of Change-and-Death. The so-called Mind-Made Body (Manomayakāya) refers to all Bodhisattvas from the First Ground onwards. Their acceptance of rebirth is unobstructed and free, as desired by the mind, and is called Mind-Received Birth. 'Mind' has three meanings: first, universal reach; second, swiftness; and third, unobstructedness. Therefore, it is called Mind-Made Body. These are all differences in Change-and-Death. Some say that from Change-and-Death onwards, there are no longer segmented forms or locations, but directly the consciousness receives rebirth, so it is called Mind-Made Body. Master Fu said that Change-and-Death is merely a borrowed metaphorical name, profound and difficult to fathom, like the metabolism of consciousness, so it is called Mind-Made Body. Even to the ultimate Unsurpassed Bodhi (highest enlightenment), narrating this boundary of birth and death, it only ends when one becomes a Buddha. This also cites the place of non-reception of position, contrasting and revealing the differences in the place of receiving position. Among the two types of death, because there is no Segmented Death, it is said 'My birth is exhausted'. This shows that among the two deaths, only Segmented Death is exhausted, not Change-and-Death. This is a combined explanation of the teachings of the past and present. Because one has attained the proof of the remaining fruit, it is said that the Brahma-conduct is established, according to the Nirvana Sutra there are two meanings: first, the Brahma-conduct that has been cultivated has been completely finished, so it is said to be established; second, also abandoning the path of learning, it is temporarily called established. Now, the text clarifies that the Brahma-conduct is established, which is the attainment of the extinction wisdom. If discussing in terms of 'with remainder' and 'without remainder', the place where Segmented Death ends is called 'with remainder', and the place where Change-and-Death ends is said to be 'without remainder'. The Two Vehicles only attain the place where Segmented Death ends, which is called proof with remainder, such as

【English Translation】 English version: They are born in the Three Realms (Desire Realm, Form Realm, Formless Realm). They have not yet reached 'Dharma-having' (attachment to 'Dharma'), so they experience birth and death in between. Those of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) who are beyond learning (no longer needing to learn), after the exhaustion of their karmic retribution in the Three Realms, are also born in between. Upon hearing scriptures such as the Lotus Sutra, they transform into Bodhisattvas, and their practice is perfected at the end of the Seventh Ground (Dūrangama-bhūmi), entering the Dharma stream of the Eighth Ground (Acala-bhūmi), which is then called Change-and-Death (Vaiparityaka-maraṇa). Therefore, the Sixth Ground (Abhimukhi-bhūmi) represents Segmented Death (Bhāga-maraṇa), the Seventh Ground experiences Intermediate Death, and the Eighth Ground experiences Change-and-Death. Some say that four types of death (Segmented Death, Change-and-Death, Inconceivable Change-and-Death, Natural Death) are not established, but only two types of death are established: Segmented Death and Change-and-Death. The Sixth Ground is Segmented Death, and the Seventh Ground onwards is Change-and-Death. I believe that this explanation of positions is difficult to understand, and recalling past sins is difficult to judge definitively. If based on the Lotus Sutra Treatise, it is clearly explained in many places, and it also explains that before the Ten Grounds, they are ordinary beings who bear Segmented Bodies, and only by abandoning the Segmented Body do they enter the First Ground (Pramudita-bhūmi). Then we know that from the First Ground onwards, they are powerful Bodhisattvas of Change-and-Death. The so-called Mind-Made Body (Manomayakāya) refers to all Bodhisattvas from the First Ground onwards. Their acceptance of rebirth is unobstructed and free, as desired by the mind, and is called Mind-Received Birth. 'Mind' has three meanings: first, universal reach; second, swiftness; and third, unobstructedness. Therefore, it is called Mind-Made Body. These are all differences in Change-and-Death. Some say that from Change-and-Death onwards, there are no longer segmented forms or locations, but directly the consciousness receives rebirth, so it is called Mind-Made Body. Master Fu said that Change-and-Death is merely a borrowed metaphorical name, profound and difficult to fathom, like the metabolism of consciousness, so it is called Mind-Made Body. Even to the ultimate Unsurpassed Bodhi (highest enlightenment), narrating this boundary of birth and death, it only ends when one becomes a Buddha. This also cites the place of non-reception of position, contrasting and revealing the differences in the place of receiving position. Among the two types of death, because there is no Segmented Death, it is said 'My birth is exhausted'. This shows that among the two deaths, only Segmented Death is exhausted, not Change-and-Death. This is a combined explanation of the teachings of the past and present. Because one has attained the proof of the remaining fruit, it is said that the Brahma-conduct is established, according to the Nirvana Sutra there are two meanings: first, the Brahma-conduct that has been cultivated has been completely finished, so it is said to be established; second, also abandoning the path of learning, it is temporarily called established. Now, the text clarifies that the Brahma-conduct is established, which is the attainment of the extinction wisdom. If discussing in terms of 'with remainder' and 'without remainder', the place where Segmented Death ends is called 'with remainder', and the place where Change-and-Death ends is said to be 'without remainder'. The Two Vehicles only attain the place where Segmented Death ends, which is called proof with remainder, such as

來就此。說其梵行已立。故是方便也。凡夫人天者。此明所作已辦是方便。涅槃經曰有二。一如本所求。今日已得。說言已辦。二修道得果。且說已辦。所作已辦是修道智。道有二種。一分段對治。二變易對治。二乘但修分段對治。如來就此。說其所作已辦。故是方便。文中兩句。第一對人彰釋方便。第二對障顯釋方便。凡夫不辦。七學未作。是對人也。凡夫于彼無學聖道。未能成辦。二乘對彼。故說已辦。學人亦爾。問。但云凡夫便足。何故復云人天耶。答。凡夫者。內凡夫人也。人天者。外凡夫也。三果四向。此為七學人。問。所作已辦何異。答。所作已辦差別者。如智度論說有其多種。今略顯要者。斷屬愛煩惱名所作。斷屬見煩惱名已辦。暖等四心名所作。苦法忍等無漏名已辦。見諦名所作。思惟名已辦。心解脫名所作。慧解脫名已辦。今此二乘上果人所作已辦者。應是心解脫名所作。慧解脫名已辦也。隨言義次第應言凡夫作。學人未辦。而今此文不然者。非凡伕力所能辦。故言未辦。學人未作者。但作學地之行。未作無學之行。故言未作。又若言學人未辦。功濫上果所作。所以然者。如心解脫人。望慧解人。亦是未辦故也。若對凡夫及七種學人。說言所作已辦。若對諸佛菩薩。則所作未辦。虛偽煩惱斷故說所

【現代漢語翻譯】現代漢語譯本：就此而言，（佛）說他們的梵行（brahmacarya，清凈的行為）已經確立，這是一種方便之說。凡夫人天，這是說明他們所應做的已經完成，也是一種方便之說。《涅槃經》中說有兩種情況：第一種是如最初所求，今天已經得到，所以說已經完成；第二種是通過修行證得果位，暫且說已經完成。『所作已辦』是修道之智。道有兩種：一種是分段對治，一種是變易對治。二乘（聲聞乘和緣覺乘）只是修分段對治。如來（Tathagata，佛的稱號）就此而言，說他們所應做的已經完成，這是一種方便之說。文中兩句話，第一句是針對人來闡釋方便，第二句是針對障礙來顯示方便。凡夫沒有完成，七學（七種有學位的聖者）沒有做，這是針對人而言的。凡夫對於無學聖道，未能成就，二乘針對他們，所以說已經完成。學人也是如此。問：只說凡夫就足夠了，為什麼還要說人天呢？答：凡夫，指的是內凡夫人。人天，指的是外凡夫人。三果（三種阿羅漢果位）四向（四種趣向阿羅漢果位的修行者），這是指七學人。問：『所作已辦』有什麼不同？答：『所作已辦』的差別，如《智度論》所說，有很多種。現在簡要地說明要點：斷除屬於愛的煩惱，稱為『所作』；斷除屬於見的煩惱，稱為『已辦』。暖等四心（四加行位）稱為『所作』；苦法忍等無漏智稱為『已辦』。見諦（證悟真理）稱為『所作』；思惟（進一步的修行）稱為『已辦』。心解脫稱為『所作』；慧解脫稱為『已辦』。現在二乘上果人（已經證得較高果位的修行者）的『所作已辦』，應該是心解脫稱為『所作』，慧解脫稱為『已辦』。按照文義的次第，應該說凡夫作，學人未辦。但現在這段經文不是這樣說的，是因為非凡夫的力量所能辦到，所以說未辦。學人未作，只是做學地的修行，未做無學地的修行，所以說未作。又如果說學人未辦，就會和上果的『所作』混淆。為什麼這樣說呢？如心解脫人，相對於慧解脫人，也是未辦。如果針對凡夫和七種學人，說『所作已辦』，如果針對諸佛菩薩，那麼『所作』就沒有完成。虛偽的煩惱斷除，所以說所...

【English Translation】 English version: In this regard, (the Buddha) said that their brahmacarya (pure conduct) has been established, which is a provisional statement. 'Ordinary people and gods' indicates that what they should do has been completed, which is also a provisional statement. The Nirvana Sutra says there are two situations: first, as originally sought, it has been obtained today, so it is said to be completed; second, by cultivating the path and attaining the fruit, it is temporarily said to be completed. 'What has been done is done' is the wisdom of cultivating the path. There are two kinds of paths: one is segmented counteraction, and the other is transformational counteraction. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) only cultivate segmented counteraction. The Tathagata (title of the Buddha) in this regard, said that what they should do has been completed, which is a provisional statement. In the text, there are two sentences, the first sentence explains the provisional in relation to people, and the second sentence reveals the provisional in relation to obstacles. Ordinary people have not completed it, and the seven learners (seven types of learners with noble attainments) have not done it, which is in relation to people. Ordinary people have not been able to accomplish the path of no more learning, and the two vehicles are aimed at them, so it is said to be completed. The learners are also like this. Question: It is enough to just say ordinary people, why also say people and gods? Answer: Ordinary people refer to inner ordinary people. People and gods refer to outer ordinary people. The three fruits (three Arhat stages) and four paths (four types of practitioners heading towards Arhatship) refer to the seven learners. Question: What is the difference between 'what has been done is done'? Answer: The difference between 'what has been done is done', as stated in the Mahaprajnaparamita Shastra, is of many kinds. Now, to briefly explain the key points: cutting off afflictions belonging to love is called 'what has been done'; cutting off afflictions belonging to views is called 'is done'. The four heats and so on (four preparatory stages) are called 'what has been done'; the non-outflow wisdom such as suffering-dharma-patience is called 'is done'. Seeing the truth (realizing the truth) is called 'what has been done'; thinking (further practice) is called 'is done'. Mind liberation is called 'what has been done'; wisdom liberation is called 'is done'. Now, the 'what has been done is done' of the upper fruit people of the two vehicles (practitioners who have attained higher fruits) should be that mind liberation is called 'what has been done', and wisdom liberation is called 'is done'. According to the order of the meaning of the words, it should be said that ordinary people do, and learners have not done. But now this passage of scripture does not say this, because it is not something that ordinary people can do, so it is said that it has not been done. Learners have not done, they only do the practice of the learning stage, and have not done the practice of the no-more-learning stage, so it is said that they have not done. Also, if it is said that learners have not done, it will be confused with the 'what has been done' of the upper fruit. Why is this said? For example, a person with mind liberation, relative to a person with wisdom liberation, has also not done it. If it is said that 'what has been done is done' for ordinary people and the seven types of learners, then if it is said for all Buddhas and Bodhisattvas, then 'what has been done' has not been completed. False afflictions are cut off, so it is said that what...

作已辦者。第二句對障顯也。一切煩惱無非虛偽。于中分別妄愛受生。虛妄中極。故偏名虛偽。如來以其所修正道。能斷如是虛偽煩惱。是故說言所作已辦。望于無明。故是方便。又顯虛偽粗煩惱斷。未能斷細。阿羅漢下。此第四明不受後有智以為方便。不受後有智是斷集智。集有二種。一分段因。二變易因。二乘但斷分段。余因未斷。如來偏就斷分段因。說不受後有。故是方便。文中初言所斷煩惱障。昔日是方便也。非盡已下明。今有餘不了之義。明今有餘不了義中。前略開二門。次廣釋之。言二門者。非盡一切煩惱。是第一門。謂不斷集體。集體即是煩惱體。亦盡一切受生者。是第二門。謂不斷集能。謂煩惱招生用。又非盡一切煩惱。謂無盡智。非盡一切受生。謂無無生智。以此二智。為不受後有智體。何以故下。第二廣釋。何以故者問也。二乘兩輪惑亡。三界生盡。今何故言非盡煩惱。非盡受生。有煩惱下。第二解釋。釋二章門即二。前明非盡一切煩惱。又如取下。廣明非盡一切受生。前明非盡一切煩惱中又二。言有煩惱是羅漢辟支所不斷者。略明非盡一切煩惱也。煩惱有二種下。廣明非盡一切煩惱。初明有煩惱。是煩惱章門。從阿羅漢辟支佛所不斷下。彰其不盡。是不盡章門。而云有煩惱羅漢不盡者。正取無

【現代漢語翻譯】現代漢語譯本『所作已辦』，這是第二句針對斷除障礙的顯現。一切煩惱無非是虛假的。在這些煩惱中，分別產生虛妄的愛而導致受生。虛妄是其中最極端的，所以特別稱為『虛偽』。如來用他所修證的正道，能夠斷除這些虛假的煩惱。因此說『所作已辦』，相對於無明（avidya），這是一種方便（upaya）。又顯示斷除了粗顯的虛偽煩惱，但未能斷除細微的煩惱。『阿羅漢下』，這是第四點，說明以『不受後有智』作為方便。『不受後有智』是斷除集諦（samudaya）的智慧。集諦有兩種：一種是分段生死的因，一種是變易生死的因。二乘（sravaka and pratyekabuddha）只斷除了分段生死的因，其餘的因還沒有斷除。如來偏重於斷除分段生死的因，所以說『不受後有』，這是一種方便。文中一開始說所斷的煩惱障，過去是一種方便。『非盡已下』說明現在還有未完全了達的意義。說明現在還有未完全了達的意義中，前面簡略地開啟了兩個門，然後廣泛地解釋它們。所說的兩個門是：『非盡一切煩惱』，這是第一個門，指的是沒有斷除煩惱的總體，總體就是煩惱的本體。『亦盡一切受生者』，這是第二個門，指的是沒有斷除煩惱的生起作用，也就是煩惱產生招引後有的作用。『又非盡一切煩惱』，指的是沒有窮盡一切的智。『非盡一切受生』，指的是沒有獲得無生智。用這兩種智慧，作為『不受後有智』的本體。『何以故下』，這是第二部分，廣泛地解釋。『何以故』是提問。二乘的兩種惑已經消亡，三界的生死已經窮盡，現在為什麼說沒有窮盡煩惱，沒有窮盡受生？『有煩惱下』，這是第二部分，解釋。解釋這兩個章節的門就是兩個部分。前面說明沒有窮盡一切煩惱。『又如取下』，廣泛地說明沒有窮盡一切受生。前面說明沒有窮盡一切煩惱中又分為兩個部分。『言有煩惱是羅漢辟支所不斷者』，簡略地說明沒有窮盡一切煩惱。『煩惱有二種下』，廣泛地說明沒有窮盡一切煩惱。一開始說明有煩惱，這是煩惱的章節門。從『阿羅漢辟支佛所不斷下』，彰顯其沒有窮盡，這是沒有窮盡的章節門。而說有阿羅漢沒有窮盡的煩惱，正是取其無明（avidya）。

【English Translation】 English version 'What has to be done, has been done,' this second sentence is in response to the manifestation of eliminating obstacles. All afflictions are nothing but false. Among these afflictions, discrimination gives rise to false love, leading to rebirth. Falsity is the most extreme of these, so it is specifically called 'falsehood.' The Tathagata, with the correct path he has cultivated, is able to cut off these false afflictions. Therefore, it is said 'What has to be done, has been done,' relative to ignorance (avidya), this is a expedient means (upaya). It also shows that coarse and obvious false afflictions have been cut off, but subtle afflictions have not yet been cut off. 'Arahants below,' this is the fourth point, explaining that 'the wisdom of not receiving future existence' is used as an expedient means. 'The wisdom of not receiving future existence' is the wisdom of cutting off the accumulation truth (samudaya). There are two types of accumulation truth: one is the cause of segmented life and death, and the other is the cause of transformational life and death. The two vehicles (sravaka and pratyekabuddha) only cut off the cause of segmented life and death, and the remaining causes have not yet been cut off. The Tathagata focuses on cutting off the cause of segmented life and death, so it is said 'not receiving future existence,' which is an expedient means. The text initially states that the affliction obstacle that has been cut off was an expedient means in the past. 'Not exhausted below' explains that there is still a meaning of incomplete understanding now. Explaining that there is still a meaning of incomplete understanding now, the two doors are briefly opened first, and then they are widely explained. The two doors mentioned are: 'Not exhausting all afflictions,' this is the first door, referring to not cutting off the entirety of afflictions, the entirety being the essence of afflictions. 'Also exhausting all those who receive rebirth,' this is the second door, referring to not cutting off the function of afflictions arising, which is the function of afflictions generating and attracting future existence. 'Also, not exhausting all afflictions' refers to not exhausting all wisdom. 'Not exhausting all rebirth' refers to not obtaining the wisdom of non-arising. These two wisdoms are used as the essence of 'the wisdom of not receiving future existence.' 'Why below,' this is the second part, widely explaining. 'Why' is a question. The two types of delusion of the two vehicles have disappeared, and the life and death of the three realms have been exhausted, so why is it said now that afflictions have not been exhausted, and rebirth has not been exhausted? 'Having afflictions below,' this is the second part, explaining. Explaining these two chapter doors is two parts. The first part explains not exhausting all afflictions. 'Also, like taking below,' widely explaining not exhausting all rebirth. The first part explaining not exhausting all afflictions is further divided into two parts. 'Saying having afflictions that arahants and pratyekabuddhas have not cut off' briefly explains not exhausting all afflictions. 'Afflictions have two types below,' widely explaining not exhausting all afflictions. Initially explaining having afflictions, this is the chapter door of afflictions. From 'what arahants and pratyekabuddhas have not cut off below,' highlighting its not being exhausted, this is the chapter door of not being exhausted. And saying that there are afflictions that arahants have not exhausted is precisely taking their ignorance (avidya).

明住地二乘不能盡。煩惱有二種下。第二解釋。然但應釋無明。其二乘不能斷。而今釋四住者。以舉四住之粗。對無明之細故也。就文為二。前釋煩惱章門。次釋不斷章門。此中應有五住地義。今略以八門釋。第一釋名門。見一處住地者。能生名地。令所產生立名住。心迷不解名惑。八忍七智推求諦理名見。緣一理總斷煩惱。故名一處。故云見一處住地也。有人言。初一是見諦惑。繫在三塗。一處具有五見。示其尤重以見諦為標。餘三住地。即是三界思惟。受為繫縛。故以受為名。又解。五利煩惱推求名見。入見道一處並斷。名見一處。言住地者。本為末依。名之為住。本能生末。目之為地。今言四住地唯有二種。一見。二受。合三界見。總為一處。故云見一處住地。以對離愛為三處。故云見一處也。愛地者。欲界地中一切煩惱。除無明及見。說為欲愛。以此地中。著外五欲。故名欲愛。然欲界亦愛自身。但著欲情多。故偏言之。又簡上界所愛色身。偏說欲愛也。色愛者。色界地中一切煩惱。除無明見。說為色愛。以此界中。舍外五欲。著己色身。故名色愛。然色界且愛己心。以此界中著色情多。偏說色愛。又簡無色愛著心。故遍說色愛。有愛者。無色界中一切煩惱。除無明見。說為有愛。若就簡下說之。應名無色愛

【現代漢語翻譯】現代漢語譯本明住地二乘不能完全斷除。下面是第二種解釋，關於煩惱有兩種：雖然只應該解釋無明（avidyā），因為二乘（śrāvaka-pratyekabuddha，聲聞和緣覺）無法斷除它，但現在解釋四住地（catvāri sthānakāni，四種煩惱的住處），是因為四住地是粗顯的，而無明是細微的。從文義上分為兩部分：前面解釋煩惱的章節，後面解釋不斷除的章節。這裡面應該有五住地義（pañca sthānakāni，五種煩惱的住處），現在簡略地用八個方面來解釋。第一是釋名：見一處住地（dṛṣṭi-ekatra-sthānakāni，見惑的住處），能生出『名』和『地』，使所產生的得以成立，所以稱為『住』。心迷茫不理解稱為『惑』。八忍（aṣṭa-kṣānti，八種忍）和七智（sapta-jñāna，七種智）推求真諦的道理稱為『見』。因為緣於一個道理總斷煩惱，所以稱為『一處』。因此說『見一處住地』。有人說，最初的『一』是見諦惑（dṛṣṭi-satya-moha，見真諦的迷惑），繫縛在三塗（traya apāyāḥ，三種惡道）。『一處』具有五見（pañca dṛṣṭayaḥ，五種邪見），這裡顯示它特別重要，所以用見諦作為標示。其餘的三住地，就是三界（trayo dhātavaḥ，欲界、色界、無色界）的思惟，以受（vedanā，感受）作為繫縛。所以用『受』來命名。另一種解釋是，五利煩惱（pañca tīvra-kleśāḥ，五種猛利的煩惱）的推求稱為『見』，進入見道（dṛṣṭi-mārga，見道的階段）時，在一個地方一起斷除，所以稱為『見一處』。說到『住地』，根本是末的依靠，所以稱為『住』；根本能生出末，所以稱為『地』。現在說四住地只有兩種：一是見，二是受。合起來三界的見，總共為一個『處』，所以稱為『見一處住地』。爲了對應離愛（virāga，離貪愛）作為三處，所以稱為『見一處』。愛地（rāga-bhūmi，貪愛的處所）是指欲界地（kāma-dhātu-bhūmi，欲界）中的一切煩惱，除了無明和見，都稱為欲愛（kāma-rāga，對欲的貪愛）。因為在這個地方，執著于外在的五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸），所以稱為『欲愛』。然而欲界也愛自身，但因為執著于欲情更多，所以偏重地說它。又爲了簡別上界所愛的色身，所以偏重地說欲愛。色愛（rūpa-rāga，對色的貪愛）是指色界地（rūpa-dhātu-bhūmi，色界）中的一切煩惱，除了無明和見，都稱為色愛。因為在這個界中，捨棄了外在的五欲，執著于自己的色身，所以稱為『色愛』。然而色界也愛自己的心，但因為在這個界中執著於色情更多，所以偏重地說色愛。又爲了簡別無色界愛著心，所以普遍地說色愛。有愛（bhava-rāga，對存在的貪愛）是指無色界（arūpa-dhātu，無色界）中的一切煩惱，除了無明和見，都稱為有愛。如果就簡別地獄來說，應該稱為無色愛（arūpa-rāga，對無色的貪愛）。

【English Translation】 English version The two vehicles (śrāvaka-pratyekabuddha) cannot completely eliminate the 'abode of the clear'. The following is the second explanation, concerning the two types of afflictions: Although only ignorance (avidyā) should be explained, because the two vehicles (śrāvaka-pratyekabuddha) cannot sever it, the explanation now addresses the four abodes (catvāri sthānakāni), because the four abodes are coarse, while ignorance is subtle. The text is divided into two parts: the preceding chapter explains afflictions, and the following chapter explains what is not severed. There should be a meaning of the five abodes (pañca sthānakāni) here, but it is now briefly explained in eight aspects. The first is the explanation of the name: 'Abode of seeing in one place' (dṛṣṭi-ekatra-sthānakāni) can generate 'name' and 'place', so that what is generated can be established, hence it is called 'abode'. The mind being confused and not understanding is called 'delusion'. The eight acceptances (aṣṭa-kṣānti) and seven wisdoms (sapta-jñāna) seeking the truth are called 'seeing'. Because afflictions are severed in one place based on one principle, it is called 'one place'. Therefore, it is said 'abode of seeing in one place'. Some say that the initial 'one' is the delusion of seeing the truth (dṛṣṭi-satya-moha), bound in the three evil paths (traya apāyāḥ). 'One place' has five views (pañca dṛṣṭayaḥ), which shows that it is particularly important, so seeing the truth is used as a marker. The remaining three abodes are the thoughts of the three realms (trayo dhātavaḥ), with feeling (vedanā) as the binding. Therefore, it is named 'feeling'. Another explanation is that the seeking of the five sharp afflictions (pañca tīvra-kleśāḥ) is called 'seeing'. When entering the path of seeing (dṛṣṭi-mārga), they are severed together in one place, so it is called 'seeing in one place'. Speaking of 'abode', the root is the reliance of the end, so it is called 'abode'; the root can generate the end, so it is called 'place'. Now it is said that there are only two types of the four abodes: seeing and feeling. Combining the seeing of the three realms, it is collectively one 'place', so it is called 'abode of seeing in one place'. To correspond to detachment from desire (virāga) as three places, it is called 'seeing in one place'. 'Abode of desire' (rāga-bhūmi) refers to all afflictions in the realm of desire (kāma-dhātu-bhūmi), except for ignorance and seeing, which are called desire-attachment (kāma-rāga). Because in this place, there is attachment to the external five desires (pañca kāmaguṇāḥ), it is called 'desire-attachment'. However, the realm of desire also loves itself, but because there is more attachment to desire, it is emphasized. Also, to distinguish the form body loved by the upper realm, desire-attachment is emphasized. 'Form-attachment' (rūpa-rāga) refers to all afflictions in the realm of form (rūpa-dhātu-bhūmi), except for ignorance and seeing, which are called form-attachment. Because in this realm, the external five desires are abandoned, and there is attachment to one's own form body, it is called 'form-attachment'. However, the realm of form also loves its own mind, but because there is more attachment to form in this realm, form-attachment is emphasized. Also, to distinguish the formless realm's attachment to the mind, form-attachment is generally spoken of. 'Existence-attachment' (bhava-rāga) refers to all afflictions in the formless realm (arūpa-dhātu), except for ignorance and seeing, which are called existence-attachment. If speaking in terms of distinguishing the lower realm, it should be called formless-attachment (arūpa-rāga).

。若隨所取。應名心愛。但今為破患。故名有愛。外道多取無色界中以為涅槃。今為破之。故名有耳。有者。謂生死三有之法。故名為有。又總論五鈍使。以愛為主。能感欲界果報者。名為欲愛。以愛為主能感色界果報者。名為色愛。以愛為主。能感無色界果報者。名為有愛。潤業潤生。愛結最強。故偏說愛。無有明解。染污如此。目無明。第二得名門。若依初解。見於一理。名見一處。此從能治得名。若依后意。五利煩惱名見。見道時一切並斷。名見一處住地。此從能治所治合解名也。若四住地為二位。謂見與愛。離愛為三。以見為一。故名見一處住地。此則當體從處得名。餘三住地當體立名。后一以過患為目。三釋之中。以後意為正。所以然者。今釋四住煩惱。且應從惑立名。豈得就解及惑合釋也。瓔珞經下卷釋五住地。眾生識始起一想。住于緣。順第一義諦起名善。背第一義諦起名為惑。以此二為住地。故名生得善。生得惑。因此善惑為本。起一切善及惑。從一切法。緣生善惑名作。以得善作。以得惑作。而心非善惑。從二緣名。故名善惑二心。起欲界惑。名欲界住地。起色界惑。名色界住地。起心惑。名無色住地。以此四住地起一切煩惱。故為始起四住地。其四住前。便無法起故。故為無始無明住地。金剛智

【現代漢語翻譯】現代漢語譯本若隨著自己的喜好選擇，就應該叫做『心愛』。但現在是爲了破除（煩惱）的患害，所以叫做『有愛』。外道大多執取無（Arūpadhātu，色界之上的四種禪定境界）中的境界作為涅槃（Nirvana，解脫）。現在爲了破除這種錯誤觀念，所以叫做『有』。『有』，指的是生死輪迴中的三有之法（欲有、色有、無色有），所以叫做『有』。總的來說，五鈍使（貪、嗔、癡、慢、疑）中，以愛為主。能夠感得欲界（Kāmadhātu，眾生輪迴的最低一層）果報的，叫做欲愛。以愛為主，能夠感得（Rūpadhātu，色界）果報的，叫做色愛。以愛為主，能夠感得無（Arūpadhātu）果報的，叫做有愛。滋潤業力，滋潤生命，愛結最為強大，所以偏重於說愛。沒有明智的理解，（心）被如此染污，就叫做無明（Avidyā，對事物真相的迷惑）。第二，關於『得名門』。如果依照最初的解釋，見到一個真理，叫做『見一處』。這是從能對治（煩惱）的角度得名。如果依照後面的意思，五利煩惱（身見、邊見、邪見、見取見、戒禁取見）叫做『見』。在見道（Srotaāpanna，須陀洹）時，一切（煩惱）都被斷除，叫做『見一處住地』。這是從能對治和所對治（煩惱）結合起來解釋得名。如果將四住地（四種根本煩惱的住處）分為兩個層次，即見與愛。離開愛，分為三個層次，以見為一。所以叫做『見一處住地』。這則是從其本體，從『處』得名。其餘三個住地，都是從其本體來立名。最後一個（無明住地）以過患為目標。三種解釋之中，以後面的意思為正確。之所以這樣說，是因為現在解釋四住煩惱，應該從迷惑（的角度）來立名，怎麼能就解脫和迷惑結合起來解釋呢？《瓔珞經》下卷解釋五住地（五種根本煩惱的住處）說：眾生的意識最初生起一個念頭，停留在所緣境上，順應第一義諦（Paramārtha-satya，最高真理）生起的叫做善，背離第一義諦生起的叫做惑。以這兩種（善和惑）作為住地，所以叫做生得善，生得惑。因為這種善惑為根本，生起一切善和惑。從一切法，因緣生起善惑叫做作。以得到善而造作，以得到惑而造作。而心既非善也非惑，從兩種因緣得名，所以叫做善惑二心。生起欲界（Kāmadhātu）的迷惑，叫做欲界住地。生起（Rūpadhātu）的迷惑，叫做**住地。生起無色界（Arūpadhātu）的迷惑，叫做無色住地。以這四住地生起一切煩惱，所以是最初生起的四住地。在這四住地之前，便沒有法生起，所以是無始無明住地（Avidyā-nivāsa-bhūmi，無明煩惱的根本住處）。金剛智（Vajrajñāna，金剛智慧）。

【English Translation】 English version If one chooses according to one's own preferences, it should be called 'cherished'. But now, it is named 'attachment' because it is to break the harm (of afflictions). Outsiders mostly cling to the realm of non-form (Arūpadhātu, the four meditative states beyond the realm of form) as Nirvana (Nirvana, liberation). Now, to break this misconception, it is called 'existence'. 'Existence' refers to the three realms of existence in the cycle of birth and death (the realm of desire, the realm of form, and the realm of non-form), so it is called 'existence'. Generally speaking, among the five dull afflictions (greed, hatred, delusion, pride, doubt), attachment is the main one. That which can cause the retribution of the desire realm (Kāmadhātu, the lowest level of sentient existence) is called desire-attachment. That which, with attachment as the main cause, can cause the retribution of the form realm (Rūpadhātu, the realm of form) is called form-attachment. That which, with attachment as the main cause, can cause the retribution of the non-form realm (Arūpadhātu) is called existence-attachment. Nourishing karma, nourishing life, the bond of attachment is the strongest, so it is emphasized. Without clear understanding, (the mind) is so defiled, it is called ignorance (Avidyā, delusion about the true nature of things). Secondly, regarding the 'gate of naming'. If according to the initial explanation, seeing one truth is called 'seeing one place'. This is named from the perspective of being able to counteract (afflictions). If according to the later meaning, the five sharp afflictions (self-view, extreme view, wrong view, view of holding to views, view of holding to precepts and rituals) are called 'seeing'. At the time of the path of seeing (Srotaāpanna, stream-enterer), all (afflictions) are cut off, called 'abiding in the place of seeing one'. This is named from a combination of being able to counteract and what is counteracted (afflictions). If the four abodes (places where the four fundamental afflictions reside) are divided into two levels, namely seeing and attachment. Separating from attachment, dividing into three levels, with seeing as one. So it is called 'abiding in the place of seeing one'. This is named from its essence, from the 'place'. The remaining three abodes are named from their essence. The last one (the abode of ignorance) takes suffering as its goal. Among the three explanations, the later meaning is correct. The reason for this is that now explaining the four abodes of afflictions, it should be named from the (perspective of) delusion, how can it be explained by combining liberation and delusion? The lower volume of the Ingluo Sutra explains the five abodes (places where the five fundamental afflictions reside) saying: The consciousness of sentient beings initially arises with one thought, staying on the object of focus, arising in accordance with the highest truth (Paramārtha-satya, ultimate truth) is called good, arising contrary to the highest truth is called delusion. Taking these two (good and delusion) as abodes, so they are called innate good, innate delusion. Because this good and delusion is the root, arising all good and delusion. From all dharmas, conditions arise good and delusion is called action. Creating by obtaining good, creating by obtaining delusion. And the mind is neither good nor delusion, named from two conditions, so it is called the two minds of good and delusion. Arising the delusion of the desire realm (Kāmadhātu), it is called the abode of the desire realm. Arising the delusion of the form realm (Rūpadhātu), it is called the abode of the form realm. Arising the delusion of the formless realm (Arūpadhātu), it is called the abode of the formless realm. With these four abodes arising all afflictions, so they are the initially arising four abodes. Before these four abodes, there is no dharma arising, so it is the beginningless abode of ignorance (Avidyā-nivāsa-bhūmi, the fundamental abode of ignorance). Vajrajñāna (Vajrajñāna, diamond wisdom).

。知此始起一想有終。而不知其始前有法無法。生得一住。作得三住。唯佛知始知終。此經文難解。今略釋之。一切眾生識起一想。此是無明住地也。住于緣。起一念善惡。此是見一處住地。以初地也。一念生得善惡。故名見一處住地。以其順諦起惡。當應見諦斷之。故名為見。從一念生得。起三界惑。三界惑。即名三住地。三界惑從前生得惑起。故名為作。從四住地。更生四住地煩惱。亦名為起。此以前念四住。生后念四住。亦得以性成四住。起現行四住。金剛心。但見初起一念識有終滅之義。而不知其一念識前為有為無。佛則具知始終。此與涅槃經同。十地菩薩。但見其終。不見其始諸佛如來。具見始終。第三明體門。八十八使。為見一處住地體。貪瞋慢無明四使。為欲愛住地體。愛慢無明三使。為色有二住地體。若以愛見二法為體者。三界見。為見一處住地體。三界愛。為三住地體。所以合見而離愛者。正欲彰愛過患。潤業潤生皆由於愛。故今此經正明受生義。故廣彰愛也。又眾生多起于愛。少起于見。是故合見而離愛也。雖舉愛見為端。其中有屬愛屬見煩惱者。皆攝入愛見中也。無明住地體者。謂不了生法二空及如來藏。為無明住地體。第四地起門有二種。一同類分別。五住種子能生為地。上心所生為起。二

【現代漢語翻譯】現代漢語譯本知曉這最初生起的一個念頭有終結之時，卻不知這念頭生起之前是有還是沒有。眾生因為最初的無明而生得一個『住』（狀態），又因為造作而生得三個『住』。只有佛才能完全知曉開始和終結。這段經文難以理解，現在我來簡略地解釋它。一切眾生意識生起一個念頭，這就是無明住地（Avidyā-sthiti，無明的駐留之處）。安住于因緣，生起一念善或惡，這就是見一處住地（Dṛṣṭi-ekatra-sthiti，見地唯一之處的駐留之處），也就是初地（Prathamā bhūmi）。因為一個念頭生出善惡，所以稱為見一處住地。因為順應真諦而生起惡念，應當以見諦（Dṛṣṭi-satya，通過正確的見解來認識真理）來斷除它，所以稱為『見』。從一個念頭生起，產生三界（Tridhātu，欲界、色界、無色界）的迷惑，這三界的迷惑，就叫做三住地。三界的迷惑是從之前的生得的迷惑而產生的，所以稱為『作』（造作）。從四住地（Catuḥ-sthiti，四種駐留之處），又生出四住地的煩惱，也稱為『起』（生起）。這是以前唸的四住，生出后唸的四住，也可以說以自性成就四住，生起現行的四住。金剛心（Vajra-citta，金剛般的心）只是見到最初生起的一個念頭有終結消滅的意義，卻不知道這一個念頭生起之前是有還是沒有。佛則完全知曉開始和終結。這與《涅槃經》（Nirvāṇa Sūtra）的說法相同。十地菩薩只是見到終結，見不到開始，而諸佛如來，則完全見到開始和終結。第三，說明體門。八十八使（Aṣṭāśīti anuśaya，八十八種煩惱），是見一處住地的本體。貪、嗔、慢、無明四使，是欲愛住地（Kāma-rāga-sthiti，對慾望之愛的駐留之處）的本體。愛、慢、無明三使，是色有二住地（Rūpa-bhava-dvaya-sthiti，對色界存在的兩種駐留之處）的本體。如果以愛和見兩種法作為本體，那麼三界的見，是見一處住地的本體；三界的愛，是三住地的本體。之所以合見而分離愛，正是想要彰顯愛的過患。滋潤業力、滋潤生命都由於愛。所以現在這部經正是闡明受生的意義，所以廣泛地闡述愛。而且眾生多生起于愛，少生起于見，所以合併見而分離愛。雖然舉出愛和見作為開端，其中有屬於愛、屬於見的煩惱，都攝入愛和見之中。無明住地的本體，是指不了達生法二空（Śūnyatā，空性）以及如來藏（Tathāgatagarbha，如來藏），作為無明住地的本體。第四，地起門有兩種。第一種是同類分別，五住（Pañca-sthiti，五種駐留之處）的種子能夠生為地，上心所生為起。第二種是...

【English Translation】 English version Knowing that this initial thought has a beginning and an end, yet not knowing whether there was existence or non-existence before its arising. Sentient beings, due to initial ignorance, attain one 'abode' (sthiti), and due to actions, attain three 'abodes'. Only the Buddha fully knows the beginning and the end. This passage is difficult to understand, so I will briefly explain it. When a thought arises in the consciousness of all sentient beings, this is the Avidyā-sthiti (abode of ignorance). Dwelling in conditions, arising a thought of good or evil, this is the Dṛṣṭi-ekatra-sthiti (abode of seeing in one place), which is the Prathamā bhūmi (first ground). Because a thought gives rise to good and evil, it is called the Dṛṣṭi-ekatra-sthiti. Because evil thoughts arise in accordance with the truth, they should be cut off by Dṛṣṭi-satya (seeing the truth), hence it is called 'seeing'. From one thought arising, the delusions of the Tridhātu (three realms: desire realm, form realm, formless realm) are produced, and these delusions of the three realms are called the three abodes. The delusions of the three realms arise from the previously acquired delusions, hence it is called 'action'. From the Catuḥ-sthiti (four abodes), further afflictions of the four abodes arise, which are also called 'arising'. This is the four abodes of the previous thought giving rise to the four abodes of the subsequent thought, or it can be said that the four abodes are accomplished by nature, giving rise to the manifest four abodes. The Vajra-citta (diamond mind) only sees that the initially arising thought has the meaning of ending and ceasing, but does not know whether this one thought existed or did not exist before its arising. The Buddha fully knows the beginning and the end. This is the same as what is said in the Nirvāṇa Sūtra. The Bodhisattvas of the ten grounds only see the end, not the beginning, while the Buddhas and Tathāgatas fully see the beginning and the end. Third, explaining the gate of substance. The Aṣṭāśīti anuśaya (eighty-eight afflictions) are the substance of the Dṛṣṭi-ekatra-sthiti. The four afflictions of greed, anger, pride, and ignorance are the substance of the Kāma-rāga-sthiti (abode of desire-attachment). The three afflictions of attachment, pride, and ignorance are the substance of the Rūpa-bhava-dvaya-sthiti (abode of the two existences in the form realm). If the two dharmas of attachment and seeing are taken as the substance, then the seeing of the three realms is the substance of the Dṛṣṭi-ekatra-sthiti; the attachment of the three realms is the substance of the three abodes. The reason for combining seeing and separating attachment is precisely to highlight the faults of attachment. Nourishing karma and nourishing life are all due to attachment. Therefore, this sutra is precisely clarifying the meaning of receiving birth, so it extensively elucidates attachment. Moreover, sentient beings mostly arise from attachment and rarely arise from seeing, so seeing is combined and attachment is separated. Although attachment and seeing are mentioned as the beginning, the afflictions that belong to attachment and seeing are all included in attachment and seeing. The substance of the Avidyā-sthiti is the non-understanding of the two emptinesses (Śūnyatā) of birth and dharma, and the Tathāgatagarbha (womb of the Tathagata), as the substance of the Avidyā-sthiti. Fourth, there are two kinds of arising from the ground. The first is differentiation by type, the seeds of the Pañca-sthiti (five abodes) can give rise to the ground, and the arising of the upper mind is the arising. The second is...

異類分別。四住地中。見一處為地。三住地。從見一處住地起。名起。故雜心云。見諦所斷。是一切染污法因。又無明住地。無始能生是地。恒沙煩惱從無明生為起。次約粗細分別地起。無明是地。四住煩惱為起。又人言。起有四種。一性事分別。彼事識中。取性煩惱。名為性或。說之為地。余見愛等。緣境別生。說為事惑。通名為起。彼取性者。馬鳴論中名執取相。亦名執相應染。余見愛等。馬鳴論中名計名字相。尋名計我。及生諸結。名計名字。成實論師大意。且同此解。以通取相為根本。名住地。別相煩惱為枝條。故名為起。二本末分別。於前事中。十使為地。余纏垢等。以之為起。三成起分別。一切煩惱。宿習性成。同名地。對緣現生。斯名為起。四前能生后。通名為地。後起依前。同名為起。第五相應不相應門者。一就作緣念法辨相應不相應。不作緣念法不相應。即五住種子是也。上說心相應。故此文云起者剎那心相應。無始無明不相應。恒沙煩惱是相應。二粗細分。四住地是相應。以其粗故。無明不相應。以其細故。故起信論云。粗惑名相應。細惑不相應。第六依止門。見一處住地。及有愛住地。此二依意識生。欲愛依六識生。色愛依身眼耳意識生。無明不了性空及如來藏。依意識生。五住種子。並依本

【現代漢語翻譯】現代漢語譯本異類分別：四住地（四種煩惱的根本）中，見一處為地（根本）。三住地，從見一處住地生起，名為起（由根本生起的煩惱）。所以《雜心論》說，見諦（通過修行獲得的真理）所斷的，是一切染污法的因。又無明住地（對事物真相的迷惑），無始以來就能產生，是地。如恒河沙數般的煩惱從無明生起，為起。其次，從粗細來分別地和起。無明是地，四住煩惱為起。又有人說，起有四種：一、性事分別。在彼事識中，取性煩惱，名為性惑，或者說之為地。其餘見愛等，緣境別生，說為事惑，統稱為起。彼取性者，在馬鳴菩薩的《大乘起信論》中名為執取相，也名執相應染。其餘見愛等，在《大乘起信論》中名為計名字相，尋名計我，及生諸結，名計名字。成實論師的大意，且同此解。以通取相為根本，名住地。別相煩惱為枝條，故名為起。二、本末分別。於前事中，十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）為地，其餘纏垢等，以之為起。三、成起分別。一切煩惱，宿習性成，同名地。對緣現生，斯名為起。四、前能生后，通名為地。後起依前，同名為起。第五，相應不相應門：一、就作緣念法辨相應不相應。不作緣念法不相應，即五住種子是也。上說心相應，故此文云起者剎那心相應。無始無明不相應，恒沙煩惱是相應。二、粗細分。四住地是相應，以其粗故。無明不相應，以其細故。故《起信論》云，粗惑名相應，細惑不相應。第六，依止門：見一處住地，及有愛住地，此二依意識生。欲愛依六識生。色愛依身眼耳意識生。無明不了性空及如來藏，依意識生。五住種子，並依本。

【English Translation】 English version Distinguishing Different Categories: Among the Four Abodes of Attachment (Four fundamental afflictions), seeing one aspect is considered the 'ground' (root). The three abodes arise from the abode of seeing one aspect, and are called 'arising' (afflictions arising from the root). Therefore, the Abhidharmasamuccaya says that what is severed by seeing the truth (through practice) is the cause of all defiled dharmas. Furthermore, the abode of ignorance (Avidya-bhumi) has the inherent ability to generate from the beginning, and is the 'ground'. Afflictions like the sands of the Ganges arising from ignorance are 'arising'. Next, distinguishing 'ground' and 'arising' from the perspective of coarse and subtle. Ignorance is the 'ground', and the four abodes of attachment are 'arising'. Some say there are four types of 'arising': First, distinguishing between nature and event. In the consciousness of that event, grasping the nature of affliction is called 'nature-delusion', or referred to as the 'ground'. Other afflictions like views and love, arising separately based on circumstances, are called 'event-delusions', collectively known as 'arising'. Those who grasp the nature are called 'grasping aspect' in Ashvaghosa's Awakening of Faith in the Mahayana, also known as 'attachment-corresponding defilement'. Other afflictions like views and love are called 'calculating name aspect' in Awakening of Faith in the Mahayana, seeking names to calculate self, and generating various bonds, called 'calculating name'. The main idea of the Tattvasiddhi School is similar to this interpretation. Taking the general grasping aspect as the root, it is called the 'abode'. Separate aspect afflictions are branches, hence called 'arising'. Second, distinguishing between root and branch. In the previous event, the ten fetters (ten fundamental unwholesome mental states: greed, hatred, delusion, pride, doubt, wrong views, clinging to views, clinging to precepts, sensual desire, and ill will) are the 'ground', and the remaining entanglements and defilements are considered 'arising'. Third, distinguishing between inherent and arising. All afflictions, inherently formed by past habits, are collectively called the 'ground'. Manifesting due to conditions, these are called 'arising'. Fourth, that which can generate the subsequent is generally called the 'ground'. The subsequent arising depends on the former, and is collectively called 'arising'. Fifth, the gate of corresponding and non-corresponding: First, distinguishing corresponding and non-corresponding based on the method of creating conditions and mindfulness. Dharmas that do not create conditions and mindfulness are non-corresponding, which are the seeds of the five abodes. The above speaks of mind-corresponding, so this text says that 'arising' corresponds to the mind in an instant. Beginningless ignorance is non-corresponding, and afflictions like the sands of the Ganges are corresponding. Second, dividing into coarse and subtle. The four abodes of attachment are corresponding because they are coarse. Ignorance is non-corresponding because it is subtle. Therefore, the Awakening of Faith says that coarse afflictions are called corresponding, and subtle afflictions are non-corresponding. Sixth, the gate of reliance: The abode of seeing one aspect and the abode of attachment to existence, these two arise depending on consciousness. Desire-attachment arises depending on the six consciousnesses. Form-attachment arises depending on the body, eye, ear, and mind consciousnesses. Ignorance, not understanding emptiness and the Tathagatagarbha (Buddha-nature), arises depending on consciousness. The seeds of the five abodes all depend on the original.

識生。第七門斷惑位門。斷惑義別有大章。若依三藏。十信伏見諦。十解斷見諦。十解伏思惟。十行斷思惟。從十行第七心去。伏無明及四住習。從初地已去。斷無明四住習。今此大意。四住二乘所斷。無明佛地斷盡。若依前文。羅漢辟支及大力菩薩。此三人同受變易生死。若爾。則二乘與初地菩薩同斷四住盡。從初地至佛地斷于無明。其不盡者。地持法華疏中已釋也。第八大意門。然凡夫隨名著名。隨相取相。聞說有五住煩惱。則言有惑可斷。二乘未除。唯佛能盡。則言有人能斷。有五住可斷。則成斷見。惑斷而證涅槃。則成常見。法華中。以此喻窮子。是除糞之人。以有惑可斷。有人能除。故名除糞。今大乘學。還作此解。是大除糞人也。金光明雲。無明體性。本自不有。妄想因緣和合而有。無所有故。假名無明。是故我說名曰無明。無明既爾。四住且爾。豈可言有五住可斷。但今約空。謂眾生故。強名五住。知此五住本來無生。故名為斷耳。大品云。若法先有後無。諸佛菩薩則有過罪。此經云。非壞法滅。本性清凈。故名為滅。須留此門也。就釋煩惱又為三。一別明四住。二心不相應無始已下。別彰無明。三此四住地力下。四住無明相對辨異。就釋四住中有三。煩惱有二種。謂標數也。何等為二下。第二列名也

【現代漢語翻譯】現代漢語譯本識生。第七門斷惑位門。斷惑的意義區別很大，有專門的章節論述。如果按照三藏的說法，十信位伏住見諦惑，十解位斷見諦惑，十行位伏住思惟惑，十行位第七心開始，伏住無明惑和四住煩惱的習氣。從初地開始，斷無明惑和四住煩惱的習氣。現在這裡說個大概意思，四住煩惱是二乘（聲聞和緣覺）所斷的，無明惑是佛地才能斷盡的。如果按照前面的說法，阿羅漢、辟支佛（緣覺）和大力菩薩，這三者共同承受變易生死。如果是這樣，那麼二乘和初地菩薩就共同斷盡了四住煩惱。從初地到佛地斷除無明惑。那些沒有完全斷盡的，在《地持經》和《法華經疏》中已經解釋過了。第八大意門。然而凡夫是隨著名相而執著名相，隨著現象而執取現象。聽到說有五住煩惱，就說有煩惱可以斷除。二乘沒有除盡，只有佛才能斷盡，就說有人能夠斷除，有五住煩惱可以斷除，這就成了斷見。認為煩惱斷除就能證得涅槃，這就成了常見。《法華經》中，用窮子的比喻來說明這一點，窮子是除糞的人，因為認為有煩惱可以斷除，有人能夠除掉，所以叫做除糞。現在大乘學者，還這樣理解，就是大除糞人啊。《金光明經》說，無明的體性，本來就沒有，是妄想因緣和合而產生的。因為本來就沒有，所以假名為無明。所以我說叫做無明。無明既然是這樣，四住煩惱也是這樣。怎麼能說有五住煩惱可以斷除呢？只不過現在是就空性而言，爲了教化眾生，才勉強稱為五住煩惱。知道這五住煩惱本來就沒有生起，所以才叫做斷除罷了。《大品般若經》說，如果法是先有後無，諸佛菩薩就會有過失罪過。這部經說，不是壞滅法，而是本性清凈，所以叫做滅。必須保留這個門。就解釋煩惱又分為三部分。第一部分，分別說明四住煩惱。第二部分，從心不相應行開始，分別闡明無明。第三部分，從四住煩惱的地力開始，相對辨別四住煩惱和無明的差異。就解釋四住煩惱中又分為三部分。煩惱有兩種，這是標出數量。『何等為二』以下，是第二部分，列出名稱。

【English Translation】 English version 'Consciousness-arising'. Seventh gate: the gate of severing delusion positions. The meaning of severing delusion has a large chapter dedicated to it. According to the Tripiṭaka, the ten faiths subdue the 'seeing-truth' delusions; the ten understandings sever the 'seeing-truth' delusions; the ten practices subdue the 'thinking' delusions; the ten practices, from the seventh mind onwards, subdue ignorance and the habitual tendencies of the four abodes. From the first ground onwards, they sever ignorance and the habitual tendencies of the four abodes. Now, the general idea here is that the four abodes are severed by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), while ignorance is completely severed at the Buddha ground. According to the previous text, Arhats, Pratyekabuddhas (Solitary Buddhas), and powerful Bodhisattvas all undergo 'change-and-death' rebirth. If that's the case, then the two vehicles and the Bodhisattvas of the first ground all sever the four abodes completely. From the first ground to the Buddha ground, they sever ignorance. What is not completely severed has already been explained in the Bhūmi-dhāraṇī Sūtra and the Lotus Sūtra commentary. Eighth gate: the gate of the great meaning. However, ordinary people follow names and cling to names, follow appearances and grasp at appearances. When they hear that there are five abodes of affliction, they say that there are delusions to be severed. The two vehicles have not eliminated them completely, only the Buddha can eliminate them completely, so they say that someone can sever them, and there are five abodes to be severed, which becomes a 'severing view'. Believing that severing delusions leads to the attainment of Nirvāṇa becomes a 'permanent view'. In the Lotus Sūtra, this is illustrated by the parable of the poor son, who is a 'dung remover', because it is believed that there are delusions to be severed and someone who can remove them, hence the name 'dung remover'. Now, Mahāyāna students still interpret it this way, they are great 'dung removers'. The Golden Light Sūtra says, 'The nature of ignorance is originally non-existent, it arises from the combination of deluded conditions. Because it is non-existent, it is falsely named ignorance. Therefore, I say it is called ignorance.' If ignorance is like this, so are the four abodes. How can it be said that there are five abodes to be severed? It is only in relation to emptiness that we speak of the five abodes for the sake of sentient beings. Knowing that these five abodes are originally unarisen is called severance. The Perfection of Wisdom Sūtra says, 'If a dharma is first existent and then non-existent, the Buddhas and Bodhisattvas would have faults and transgressions.' This sūtra says, 'It is not the destruction of a dharma, but its original nature is pure, therefore it is called extinction.' This gate must be retained. Regarding the explanation of afflictions, it is divided into three parts. The first part separately explains the four abodes. The second part, starting from 'non-corresponding mental formations', separately elucidates ignorance. The third part, starting from the power of the grounds of the four abodes, relatively distinguishes the differences between the four abodes and ignorance. Regarding the explanation of the four abodes, it is divided into three parts. Afflictions are of two kinds, this is to mark the number. 'What are the two?' below, is the second part, listing the names.

。住地有四種下。第三廣釋。釋上二門即二。一釋住地章門。次釋起章門。釋住地章門中前列四數。此四住地生一切起煩惱者。總釋住地之名。此之四種。性成在已。故名為住。地者。能生現起。故說為地。今言此四住生一切起煩惱者。對所生顯能生為地。亦是能生起煩惱為地。起煩惱依之得立名住。起者剎那心剎那相應。次釋起章門也。外國稱剎那。此云念也。王一念緣境。煩惱法數隨心而起。同時不相離。故言剎那相應。故馬鳴言。心異念異。而同知同緣。名相應染。若非起煩惱。心自緣境。煩惱不起。不與心應。彼名愛結爲念也。有人用成實論釋。欲明從地起煩惱轉粗。便有識想受行四心之異。前後想受。同緣一境。故言相應。此釋意。唯是一境。識得此境上實法。想得境上假名。次想後起受。領境上好惡。次行於境起善惡。四心前後。緣一境。故名相應。世尊心不相應無始無明住地下。第二辨無明住地也。心不相應者。簡上剎那心相應。無始者。簡心剎那剎那起。若是起煩惱。與心別體。共心相應。此無明住地。即指妄想心體以為無明。不別心外有數法。共心相應。是故說為心不相應。故馬鳴言。即心不覺。常無別異。故名相應。此無明住地。久來性成。不同起惑。作念現生。故言無始無明。暗惑之心。體無

慧明。故曰無明。為彼恒沙起惑所依。名之為住。能生恒沙。故稱為地。有人言。心不相應無始無明者。無明住地惑。即於一切有漏三性心中。以三性心。皆取相不悟理實。悉名無明。與心無別體。無可說相應。故名不相應。一切時恒有。不同余煩惱或有或無。故說無始。良以無明與一切有漏三性心無別體。故不可說相應。復以義異。故三性諸心或有或無。無明常有。故說無始也。體非慧明。故名無明。在一切心中成就。不同現起。故名為住。以此無明住。生一切煩惱。故說為地。問。四住中有住有起。無明中何故但說住不說起。答。以無明住地。更無別起。故不別說起。只以前所列見受等。通說為無明所起也。有人言。此無明是生死本因。故云無始是始。是以攝論云。無始者。即是顯因也。若有始則無因。以有始則有初。初則無因。以其無始。則是有因。所以明有因者。顯佛法是因緣義。有人言。無始無明者。始背明入暗時。煩惱微細。唯同是一無明。無有四心次第起。故言心不相應。此師云。所以明相應不相應者。為欲簡惑粗細。惑粗者有四心。故相應。惑細者無四心。故不相應也。無始者有二釋。一云。無明無有始。故眾生無頭。波若無底。二云。無明最在初。實錄有始。但無有一法在此前者。故言無始也。世

【現代漢語翻譯】現代漢語譯本：慧明（智慧明亮）。所以叫做無明（沒有智慧的光明）。因為它是恒河沙數般煩惱生起所依賴的基礎，所以稱之為住地（安住之處）。它能產生恒河沙數般的煩惱，所以稱之為地（土地）。有人說，『心不相應無始無明』是指：無明住地惑（安住于無明的迷惑），即在一切有漏（有缺陷）的三性心中（善、惡、無記），因為這三性心都執著于外相，不領悟真理實相，所以都叫做無明。它與心沒有不同的本體，無法說相應，所以叫做不相應。它在一切時候都恒常存在，不同於其他煩惱有時有有時無，所以說是無始（沒有開始）。正是因為無明與一切有漏的三性心沒有不同的本體，所以不可說相應。又因為意義不同，所以三性諸心有時有有時無，而無明常有，所以說是無始。它的本體不是智慧光明，所以叫做無明。它在一切心中成就，不同於現起（暫時生起），所以叫做住地。以此無明住地，產生一切煩惱，所以說是地。問：四住地（四種煩惱的住處）中有住有起（安住和生起），無明中為什麼只說住不說起？答：因為無明住地，不再有另外的生起，所以不另外說起。只是把前面所列的見（錯誤的見解）、受（感受）等，統統說成是無明所生起的。有人說，這個無明是生死的根本原因，所以說無始就是始（開始）。因此《攝大乘論》說：『無始，就是顯示因（原因）。』如果是有始，就沒有因。因為有始就有最初，最初就沒有因。因為它沒有開始，所以是有因。所以說明有因，是顯示佛法是因緣義（因果關係的道理）。有人說，『無始無明』是指：開始背離光明進入黑暗時，煩惱非常微細，僅僅如同一個無明，沒有四心（四種煩惱心）次第生起，所以說心不相應。這位法師說，所以要說明相應不相應，是爲了區分迷惑的粗細。迷惑粗的，有四心，所以相應；迷惑細的，沒有四心，所以不相應。『無始』有兩種解釋：一種說法是，無明沒有開始，所以眾生沒有頭，般若（智慧）沒有底。另一種說法是，無明最在最初，實際上有開始，但是沒有一種法在這個前面，所以說無始。世（時間）

【English Translation】 English version: 『Huiming』 (wisdom and brightness). Therefore, it is called 『Wuming』 (lack of wisdom and brightness). Because it is the foundation upon which countless afflictions like the sands of the Ganges arise, it is called 『Zhudi』 (abode). It can produce countless afflictions like the sands of the Ganges, so it is called 『Di』 (ground). Some say, 『Non-corresponding beginningless ignorance』 refers to: the affliction of the abode of ignorance, that is, in all contaminated (with flaws) minds of the three natures (wholesome, unwholesome, and neutral), because these minds of the three natures all cling to external appearances and do not realize the true nature of reality, they are all called ignorance. It has no different substance from the mind, and cannot be said to correspond, so it is called non-corresponding. It is constantly present at all times, unlike other afflictions that are sometimes present and sometimes absent, so it is said to be beginningless. It is precisely because ignorance has no different substance from all contaminated minds of the three natures that it cannot be said to correspond. Moreover, because the meanings are different, the minds of the three natures are sometimes present and sometimes absent, while ignorance is always present, so it is said to be beginningless. Its substance is not wisdom and brightness, so it is called ignorance. It is accomplished in all minds, unlike arising (temporary arising), so it is called the abode. From this abode of ignorance, all afflictions arise, so it is said to be the ground. Question: Among the four abodes (four abodes of affliction), there are abiding and arising, why does ignorance only speak of abiding and not arising? Answer: Because the abode of ignorance does not have another arising, it is not separately spoken of as arising. It is only that the views (wrong views), feelings (sensations), etc., listed earlier are all said to be arising from ignorance. Some say that this ignorance is the root cause of birth and death, so saying beginningless is the beginning. Therefore, the 『Compendium of the Mahāyāna』 says: 『Beginningless is to show the cause.』 If there is a beginning, there is no cause. Because if there is a beginning, there is a first, and the first has no cause. Because it has no beginning, it has a cause. So explaining that there is a cause is to show that the Buddha's teachings are the meaning of dependent origination (the principle of cause and effect). Some say, 『Beginningless ignorance』 refers to: when one begins to turn away from light and enter darkness, afflictions are very subtle, merely like one ignorance, without the four minds (four kinds of afflicted minds) arising in sequence, so it is said that the mind does not correspond. This Dharma master says that the reason for explaining correspondence and non-correspondence is to distinguish the coarseness and subtlety of delusion. Coarse delusions have four minds, so they correspond; subtle delusions do not have four minds, so they do not correspond. 『Beginningless』 has two explanations: one explanation is that ignorance has no beginning, so sentient beings have no head, and prajna (wisdom) has no bottom. Another explanation is that ignorance is the very first, actually having a beginning, but there is no Dharma before this, so it is said to be beginningless. World (time)

尊此四住地力下。此第三辨四住與無明優劣。為彰二乘有斷不斷。所以須辨也。又雖舉五住。意在無明。就中前彰四住之力不及無明。后說無明勝過此四住力者。總以標舉。四住能生現起。故名為力。一切上煩惱依種者。顯其力相。此舉所生。顯前能生是力義。四住所起煩惱。粗強名上。故云一切上煩惱。四住。與上煩惱作依作種。已起煩惱依之得立。故名依也。未起煩惱。四住能生。因之為種。以作依作種。故稱為力。比無明住地下。對勝顯劣也。世尊如是無明住地下。此第二辨無明勝四住。如是無明住地者。總以標舉也。于有愛下。對劣顯勝。初法。次喻。后合。于有愛數四住地者。牒舉前劣。有愛是其第四住地。前三皆是有愛品數。舉后括前。名有愛數四住地也。無明住地其力最大者。辨勝過劣也。問。云何名算數譬喻。答。算數者。依振旦法。從一乃至載。數之極也。依外國。且從一數起。十萬為一羅刃。十羅刃為一阿知羅刃。十阿知羅刃為一居致。十居致為一摩陀。十摩陀為一阿由陀。如是乃百二十轉。至阿僧祇。名為算數。過算數道。名算數不能及。恒沙微塵。是譬喻辭。譬如惡魔下。第二譬說。惡魔喻無明地。魔名殺者。波旬此云極惡。智度論說惡有三種。一名惡。所謂有惡而加報也。二名大惡。無事

【現代漢語翻譯】現代漢語譯本尊此四住地力下：這是第三部分，辨析四住地煩惱（指見惑、修惑、欲界愛、色界愛、無色界愛）與無明（根本無明）的優劣。爲了彰顯二乘（聲聞乘和緣覺乘）有斷與不斷之處，所以需要辨析。雖然舉了五住地煩惱（四住地煩惱加上無明住地煩惱），但重點在於無明。其中，前面彰顯四住地的力量不及無明，後面說無明勝過這四住地的力量。總的來說，這是標舉。四住地能生起現行的煩惱，所以稱為『力』。『一切上煩惱依種者』，顯示其力量的相狀。這是舉出所生的煩惱，顯示前面的能生是『力』的含義。四住地所生起的煩惱，粗重強盛，稱為『上』，所以說『一切上煩惱』。四住地，與上煩惱作為所依和種子。已經生起的煩惱依靠它而得以成立，所以稱為『依』。未生起的煩惱，四住地能夠生起，作為其原因和種子。因為它作為所依和種子，所以稱為『力』。『比無明住地下』，通過對比勝者來顯示劣者。『世尊如是無明住地下』：這是第二部分，辨析無明勝過四住地。『如是無明住地者』，總的來說，這是標舉。『于有愛下』，通過對比劣者來顯示勝者。先是法說，然後是比喻，最後是總結。『于有愛數四住地者』，這是重複舉出前面的劣者。有愛是其第四住地（有愛住地）。前三住地（見一處住地、一切處住地、無所有處住地）都是有愛的品類。舉出最後一個來概括前面的，稱為『有愛數四住地』。『無明住地其力最大者』，辨析勝過劣者。問：『云何名算數譬喻？』答：『算數者，依振旦（中國）的演算法，從一乃至載，是數的極限。依外國的演算法，且從一數起，十萬為一羅刃（Luo Ren），十羅刃為一阿知羅刃（Azhiluo Ren），十阿知羅刃為一居致（Juzhi），十居致為一摩陀（Motuo），十摩陀為一阿由陀（Ayoutuo）。這樣經過一百二十次轉換，至阿僧祇（Asamkhya），稱為算數。超過算數之道，稱為算數不能及。恒沙微塵，是譬喻的辭藻。』『譬如惡魔下』，第二是比喻說明。惡魔比喻無明地。魔名為殺者。波旬（Poxun），這裡翻譯為極惡。《智度論》說惡有三種：一名惡，就是有惡行而受到報應；二名大惡，無事

【English Translation】 English version Regarding the power beneath these four abodes: This is the third section, distinguishing the superiority and inferiority of the four abodes (referring to the afflictions of views, practice, desire realm love, form realm love, and formless realm love) and ignorance (fundamental ignorance). It is necessary to distinguish in order to highlight the aspects of cutting off and not cutting off in the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Although the five abodes of afflictions (the four abodes of afflictions plus the abode of ignorance) are mentioned, the focus is on ignorance. Among them, the former highlights that the power of the four abodes is not as great as ignorance, and the latter says that ignorance surpasses the power of these four abodes. In general, this is a designation. The four abodes can generate manifest afflictions, so they are called 'power'. 'All superior afflictions rely on seeds' indicates the characteristics of its power. This is citing the afflictions that are produced, showing that the previous ability to produce is the meaning of 'power'. The afflictions produced by the four abodes are coarse, strong, and vigorous, and are called 'superior', so it is said 'all superior afflictions'. The four abodes serve as the basis and seeds for superior afflictions. Afflictions that have already arisen rely on it to be established, so it is called 'reliance'. The four abodes can generate afflictions that have not yet arisen, serving as their cause and seeds. Because it serves as reliance and seeds, it is called 'power'. 'Compared to the abode of ignorance' contrasts the superior to show the inferior. 'World Honored One, such is the abode of ignorance': This is the second section, distinguishing that ignorance surpasses the four abodes. 'Such is the abode of ignorance' is a general designation. 'Regarding love of existence' contrasts the inferior to show the superior. First is the Dharma explanation, then the analogy, and finally the conclusion. 'Regarding the four abodes numbered with love of existence' repeats the previous inferior. Love of existence is its fourth abode (the abode of love of existence). The previous three abodes (the abode of dwelling in one place, the abode of dwelling in all places, the abode of dwelling in nothingness) are all categories of love of existence. Citing the last one to encompass the previous ones is called 'the four abodes numbered with love of existence'. 'The power of the abode of ignorance is the greatest' distinguishes the superior from the inferior. Question: 'What is called numerical analogy?' Answer: 'Numerical calculation, according to the method of Zhen Dan (China), from one to zai, is the limit of numbers. According to foreign methods, starting from one, one hundred thousand is one Luo Ren, ten Luo Ren is one Azhiluo Ren, ten Azhiluo Ren is one Juzhi, ten Juzhi is one Motuo, ten Motuo is one Ayoutuo. After one hundred and twenty transformations, reaching Asamkhya, it is called numerical calculation. Exceeding the path of numerical calculation is called beyond the reach of numerical calculation. Sands of the Ganges and fine dust are figures of speech for analogy.' 'For example, the evil demon' is the second analogy explanation. The evil demon is an analogy for the abode of ignorance. The demon is named the killer. Poxun is translated here as extremely evil. The Treatise on the Great Perfection of Wisdom says that there are three types of evil: the first is called evil, which is having evil deeds and receiving retribution; the second is called great evil, without cause

橫加。三惡中之惡。所謂于有恩處。反加毀損。今波旬者。前世於三寶中殖因。得此天報。不念報恩。返欲加損。故名極惡。然佛出世。都有一百二十部耶正。更相影向。得弘道利人。經言。住不思議解脫菩薩。多作魔王。即百二十部中之一部也。既言多有。必有非菩薩者。林公云。外國法。佛在世及滅后。共魔語。皆悉笑之為彼卑面。此云惡者。且惡物。此天有六種勝。一色勝。色中有二。一資貌等色。彼云槃泥。二青等色。彼留烏。此云[荁-旦+欺]。此方色字。翻彼二色。三力勝。四眷屬勝。五眾具勝。六自在勝。應有壽命勝。人中千六百年。是彼天一日一夜。彼三十日以為一月。於人中四萬八千年。彼十二月以為一歲。於人中五十七萬六千年。彼天壽命萬六千年。於人中則有九百二十一居致。居致此方云千萬。漢徑常以億字翻之。故千萬為一億。王民皆爾。多減少出。問。涅槃云。兜率中有三事勝。謂壽命勝等。今兜率天不及他化。云何言壽命。答。此取命能值佛。故言勝。不云命長勝。且可上天壽命不定。而兜率壽命定也。此魔居在第六天上。鄰近他化。且領於他化。而勝他化。色力壽命者。正報勝也。眷屬眾具者。依報勝也。喻前文中於有愛等其力大也。閤中云。如是無明力者。合前惡魔。于有愛下。

【現代漢語翻譯】現代漢語譯本橫加（無理地施加）。三惡之中最惡劣的。指的是在曾經受過恩惠的地方，反而加以譭謗損害。如今的波旬（魔王的名字），前世在三寶（佛、法、僧）中種下善因，因此得到天界的果報。他不念報恩，反而想要加以損害，所以被稱為極惡。然而佛陀出世，總共有一百二十部耶正（指各種不同的宗教和哲學派別），互相影響，得以弘揚佛法，利益世人。《經》中說，安住于不可思議解脫的菩薩，常常示現為魔王，就是一百二十部中的一部。既然說『多有』，必定有不是菩薩的。林公說，外國的規矩，佛陀在世以及涅槃之後，和魔的對話，都笑著稱他們為卑面（卑賤的面孔）。這裡說的『惡者』，只是指惡的事物。這個天界有六種殊勝之處：一是色勝（外貌殊勝），色中有兩種，一是資貌等色（指天人的容貌），他們那裡叫做槃泥（梵文Varna的音譯，指顏色、光彩），二是青等色（指各種顏色），他們那裡叫做留烏，這裡叫做[荁-旦+欺]（無法確定具體含義，可能指某種顏色或光澤）。我們這裡的『色』字，翻譯了他們那裡的兩種『色』。二是力勝（力量殊勝），三是眷屬勝（眷屬眾多殊勝），四是眾具勝（各種器具殊勝），五是自在勝（自由自在殊勝），六是壽命勝（壽命長久殊勝）。人間的千六百年，是他們天界的一日一夜。他們那裡的三十日算作一個月，相當於人間的四萬八千年。他們那裡的十二個月算作一年，相當於人間五十七萬六千年。他們天界的壽命是一萬六千年，相當於人間九百二十一居致（古代的數字單位）。居致，我們這裡叫做千萬。漢朝經常用『億』字來翻譯它，所以千萬為一億。國王百姓都是這樣，多少有些出入。問：涅槃經中說，兜率天（彌勒菩薩居住的天界）中有三事殊勝，指的是壽命勝等等。現在兜率天不如他化自在天（欲界第六天），為什麼說壽命勝呢？答：這裡取的是壽命能夠值遇佛陀，所以說是殊勝，不是說壽命長久殊勝。而且上天的壽命不確定，而兜率天的壽命是確定的。這個魔居住在第六天上，鄰近他化自在天，並且統領他化自在天，所以勝過他化自在天。色力壽命，是正報殊勝。眷屬眾具，是依報殊勝。比喻前面文中說的，對於有愛等等，其力量很大。閤中說，像這樣無明的力量，結合前面的惡魔，在有愛之下。

【English Translation】 English version Hengjia (unreasonably imposing). The worst of the three evils. It refers to adding slander and damage to a place where one has received kindness. Now, Poxun (the name of a demon king), in his previous life, planted good causes in the Three Jewels (Buddha, Dharma, Sangha), and thus obtained the reward of the heavenly realm. He does not think of repaying kindness, but instead wants to add harm, so he is called extremely evil. However, when the Buddha appeared in the world, there were a total of one hundred and twenty Yezheng (referring to various religious and philosophical schools), influencing each other, so that they could promote the Dharma and benefit the world. The Sutra says that Bodhisattvas who dwell in inconceivable liberation often manifest as demon kings, which is one of the one hundred and twenty parts. Since it says 'many,' there must be those who are not Bodhisattvas. Lin Gong said that in foreign customs, the conversations between the Buddha and demons during his lifetime and after Nirvana are all laughed at as being 'base faces' (despicable faces). The 'evil one' mentioned here only refers to evil things. This heaven has six kinds of superiorities: first, color superiority (superior appearance), and there are two kinds of colors, one is the color of appearance, etc. (referring to the appearance of the gods), which they call Pan Ni (transliteration of Sanskrit Varna, referring to color and brilliance), and the other is blue and other colors (referring to various colors), which they call Liu Wu, and here they call [荁-旦+欺] (unable to determine the specific meaning, may refer to a certain color or luster). The word 'color' here translates the two 'colors' there. The second is strength superiority (superior strength), the third is family superiority (superiority in the number of family members), the fourth is the superiority of all kinds of utensils, the fifth is the superiority of freedom, and the sixth is the superiority of longevity. Sixteen hundred years in the human world is one day and one night in their heaven. Thirty days there are counted as one month, which is equivalent to 48,000 years in the human world. Twelve months there are counted as one year, which is equivalent to 576,000 years in the human world. The lifespan of their heaven is 16,000 years, which is equivalent to 921 Jushi (an ancient unit of number) in the human world. Jushi, we call it ten million here. The Han Dynasty often used the word 'yi' to translate it, so ten million is one yi. The king and the people are all like this, with some differences in the amount. Question: The Nirvana Sutra says that there are three superior things in Tushita Heaven (the heaven where Maitreya Bodhisattva resides), which refers to the superiority of longevity, etc. Now Tushita Heaven is not as good as Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), so why is longevity said to be superior? Answer: Here, it is taken that longevity can encounter the Buddha, so it is said to be superior, not that longevity is superior. Moreover, the lifespan of the heavens is uncertain, while the lifespan of Tushita Heaven is certain. This demon lives in the sixth heaven, adjacent to Paranirmitavasavartin Heaven, and leads Paranirmitavasavartin Heaven, so it is superior to Paranirmitavasavartin Heaven. Color, strength, and longevity are the superiority of the direct reward. Family members and all kinds of utensils are the superiority of the dependent reward. It is a metaphor for what was said in the previous text, that for having love, etc., its power is great. Hezhong said that the power of such ignorance, combined with the previous evil demon, is under having love.

合於他化自在勝也。恒沙等下。顯其力也。于恒沙等數上煩惱依者。此辨無明能生恒沙力也。無明所起眾多。喻同恒沙。所起增強。故名為上。且覆于諸佛上法。故名為上也。恒沙等惑。依無明得立。故稱為依。且令四種煩惱久住者。前明四住煩惱。但能與四住所起為依為種。其義則劣。無明住地。能生恒沙。故能持四住。故名為勝。總論以四義為勝。一為眾惑所依。二令見思久住。三二乘不能除。四唯佛能斷。阿羅漢下。上廣明煩惱。從此下去。彰其不盡。即是釋不斷章門。就文為三。初明二乘不斷無明。二唯如來下。明佛能斷。三結無明其力最大。但應明二乘不斷。今為欲舉佛能。顯二乘不斷也。又明二乘不斷唯佛能斷者。此顯上無明力最大故也。后結云。如是世尊無明住地其力最大。故云大力也。問。佛是無學之人。菩提無學之智。云何以無學人。秉無學智。更斷煩惱耶。答。佛智斷與不斷。自古及今。凡有兩釋。一云。金剛心為無礙斷。佛果起證。則金剛心斷。佛果不斷。大品云。菩薩在無礙道中行。佛在解脫道中行也。二云。金剛心無礙伏。佛果起則斷。用此文也。今所明者。檢眾經論。以金剛心斷。而此文云佛果斷者。諸佛果解脫道起證。故名斷耳。又無明常相續。金剛心斷其前念。佛果起。鎮惑無處。

【現代漢語翻譯】現代漢語譯本合於他化自在勝（最高自在天）也。『恒沙等下』，顯示其力量。『于恒沙等數上煩惱依者』，這是辨明無明（ignorance）能產生如恒河沙數般的力量。無明所產生的眾多，比喻如同恒河沙。所產生的作用增強，所以名為『上』。而且覆蓋于諸佛之上的法，所以也名為『上』。如恒河沙數般的迷惑，依附於無明而得以成立，所以稱為『依』。而且能令四種煩惱長久存在。前面說明四住煩惱，但只能與四住所產生的煩惱作為所依或種子，其作用則較弱。無明住地，能產生如恒河沙數般的煩惱，所以能持有四住煩惱，故名為『勝』。總的來說，以四個方面來論述其殊勝之處：一是作為眾多迷惑的所依；二是令見惑和思惑長久存在；三是二乘（聲聞乘和緣覺乘）之人不能斷除；四是隻有佛才能斷除。『阿羅漢下』，上面廣泛地說明了煩惱，從這裡開始，彰顯其沒有窮盡，也就是解釋不斷章門。從文義上分為三部分：首先說明二乘之人不能斷除無明；其次，『唯如來下』，說明佛能斷除；最後總結無明其力量最大。但本應只說明二乘之人不能斷除，現在爲了舉出佛能斷除，才說明二乘之人不能斷除。又說明二乘之人不能斷除，只有佛才能斷除，這是顯示上面的無明力量最大。最後總結說：『如是世尊無明住地其力最大，故云大力也』，就是這個意思。問：佛是無學之人，菩提是無學之智，為何以無學之人，秉持無學之智，再去斷除煩惱呢？答：佛智斷除與不斷除，自古至今，凡是有兩種解釋。一種說法是：金剛心為無礙斷，佛果起證，則是金剛心斷，佛果不斷。《大品般若經》說：菩薩在無礙道中行，佛在解脫道中行。另一種說法是：金剛心無礙伏，佛果起則斷，用的是這個文義。現在所說明的，查閱眾多經論，是以金剛心斷除。而此文說佛果斷除，是說諸佛果解脫道起證，所以名為斷除罷了。而且無明常常相續，金剛心斷除其前念，佛果起，鎮壓迷惑使其無處可逃。

【English Translation】 English version It is superior to Paranirmitavasavarti (the Heaven of Others' Enjoyed Emanations). 'From Heng Sha Deng Xia', it shows its power. 'Yu Heng Sha Deng Shu Shang Fan Nao Yi Zhe', this clarifies that ignorance (Avidya) can generate power like the sands of the Ganges River. The numerous things produced by ignorance are likened to the sands of the Ganges. The effect produced is enhanced, so it is called 'Shang' (superior). Moreover, it covers the Dharma above all Buddhas, so it is also called 'Shang'. Delusions like the sands of the Ganges are established by relying on ignorance, so it is called 'Yi' (reliance). Moreover, it can make the four kinds of afflictions exist for a long time. The previous explanation of the four abodes of afflictions only allows them to serve as the basis or seed for the afflictions arising from the four abodes, so its effect is weaker. The abode of ignorance can generate afflictions like the sands of the Ganges, so it can hold the four abodes of afflictions, hence it is called 'Sheng' (superior). In general, its superiority is discussed in four aspects: first, it serves as the basis for numerous delusions; second, it makes the afflictions of views and thoughts exist for a long time; third, those of the Two Vehicles (Sravakayana and Pratyekabuddhayana) cannot eliminate it; fourth, only the Buddha can eliminate it. 'From Arhat Xia', the above broadly explains the afflictions, and from here onwards, it highlights that it is not exhaustive, which is to explain the chapter on non-cessation. From the meaning of the text, it is divided into three parts: first, it explains that those of the Two Vehicles cannot eliminate ignorance; second, 'Wei Ru Lai Xia', it explains that the Buddha can eliminate it; finally, it concludes that ignorance has the greatest power. However, it should only explain that those of the Two Vehicles cannot eliminate it, but now, in order to cite that the Buddha can eliminate it, it is explained that those of the Two Vehicles cannot eliminate it. Also, it explains that those of the Two Vehicles cannot eliminate it, and only the Buddha can eliminate it, which shows that the above ignorance has the greatest power. Finally, it concludes: 'Ru Shi Shi Zun Wu Ming Zhu Di Qi Li Zui Da, Gu Yun Da Li Ye', that is the meaning. Question: The Buddha is a person of no-more-learning, and Bodhi is the wisdom of no-more-learning. Why does a person of no-more-learning, holding the wisdom of no-more-learning, go to eliminate afflictions again? Answer: The Buddha's wisdom eliminating or not eliminating has had two explanations from ancient times to the present. One explanation is: the Vajra Heart is unobstructed elimination, and when the Buddha fruit arises and is realized, it is the Vajra Heart that eliminates, and the Buddha fruit does not eliminate. The Mahaprajnaparamita Sutra says: Bodhisattvas walk in the unobstructed path, and Buddhas walk in the path of liberation. Another explanation is: the Vajra Heart unobstructed subdues, and when the Buddha fruit arises, it eliminates, using this meaning of the text. What is being explained now, after examining numerous sutras and treatises, is that the Vajra Heart eliminates. And this text says that the Buddha fruit eliminates, it means that the liberation path of the Buddha fruit arises and is realized, so it is called elimination. Moreover, ignorance is constantly continuous, the Vajra Heart eliminates its previous thought, and when the Buddha fruit arises, it suppresses delusion so that it has nowhere to escape.

而遮后念。種類不生。故名為斷。又佛性論云。二乘住安立諦。故不能斷。佛住非安立諦。故能斷。安立是二諦觀。無安立諦是中道觀。又云。安立者名有所得。無安立者名無所得。故涅槃云。有所得者名為二乘。無所得者名為菩薩。世尊又如取緣下。廣明非盡受生。即是釋上節二章門。就文為二。一從又如取緣明受生差別。二從無明住地異離四下。明斷惑不同。前中還三。一四住受生。二無明受生。三四住無明相對辨異。與前一切煩惱相似。舉粗。正顯細者不能斷也。又如取緣有漏業因而生三有。是第一段。前已廣明不盡煩惱。今此更明不盡受生。是故言又。前明惑體。今明惑用。故言又也。又如者。是指示之辭。指彼分段因之與果。是故言如也。取者。是其愛之別稱。愛心取著。故名為取。助業牽生。因之為緣。理實諸結。皆名為緣。愛力增強。故偏說也。古疏多雲。取支之取。起有漏業。如十二緣中取緣有也。馥師注且爾。斯則通說諸使助業取果。非止四取也。中論云。若取者不取。則解脫無有。又言。取者謂四取。欲取。戒取。見取。我語取。欲界一切煩惱。除戒見。名欲取。上二界一切煩惱。除戒見。名我語取。三界見名見取。三界戒名戒取。執受境界名之為取。熾然發業亦名。又佛性論云。取有二。一受

【現代漢語翻譯】現代漢語譯本並且遮蔽了後來的念頭，（煩惱的）種類不再產生，所以叫做『斷』。此外，《佛性論》中說：『二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）安住于安立諦（established truth），所以不能斷除（煩惱）。佛（Buddha）安住于非安立諦（unestablished truth），所以能夠斷除。』安立諦是二諦觀（two truths），無安立諦是中道觀（Middle Way）。又說：『安立者名為有所得（something obtained），無安立者名為無所得（nothing obtained）。』所以《涅槃經》（Nirvana Sutra）說：『有所得者名為二乘，無所得者名為菩薩（Bodhisattva）。』世尊（World-Honored One）又如『取緣』（grasping as a condition）下文，廣泛闡明了『非盡受生』（not completely ceasing to be reborn），這正是解釋上面章節中的兩個要點。從文義上分為兩部分：一是『又如取緣』，闡明受生的差別；二是『從無明住地異離四下』，闡明斷惑的不同。前面又分為三部分：一是四住（four abodes）受生，二是無明（ignorance）受生，三是四住與無明相對比辨別差異，與前面所說的一切煩惱相似。這是舉出粗顯的，正是爲了顯示細微的煩惱不能斷除。『又如取緣有漏業因而生三有』，這是第一段。前面已經廣泛闡明了『不盡煩惱』，現在這裡更進一步闡明『不盡受生』，所以說『又』。前面闡明煩惱的本體，現在闡明煩惱的作用，所以說『又』。『又如』，是指示的詞語，指示那分段因與果，所以說『如』。『取』，是愛（attachment）的別稱，愛心取著，所以叫做『取』，幫助業力牽引產生，因此作為緣。實際上各種結（fetters）都可以叫做緣，但因為愛的力量增強，所以偏重說明。古疏大多說，『取支』（grasping limb）的『取』，產生有漏業（defiled karma），如十二緣起（twelve links of dependent origination）中的取緣。馥師的註釋也暫且這樣認為。這樣就通俗地解釋了各種煩惱驅使造業取果，不只是四取（four graspings）。《中論》（Madhyamaka-karika）說：『如果取者不取，那麼解脫就沒有了。』又說：『取者是指四取，欲取（sense-desire grasping），戒取（wrongful adherence to precepts and vows），見取（wrong views grasping），我語取（personality-belief grasping）。』欲界（desire realm）的一切煩惱，除了戒見，叫做欲取。上二界（form and formless realms）的一切煩惱，除了戒見，叫做我語取。三界（three realms）的見叫做見取。三界的戒叫做戒取。執受境界叫做取，熾盛地發起業也叫做取。此外，《佛性論》說，取有兩種，一是受（feeling）。

【English Translation】 English version And obscures subsequent thoughts, the types (of afflictions) no longer arise, hence it is called 'severance'. Furthermore, the Buddha-nature Treatise states: 'The Two Vehicles (Sravakas and Pratyekabuddhas) abide in established truth, therefore they cannot sever (afflictions). The Buddha abides in unestablished truth, therefore he can sever.' Established truth is the Two Truths view, unestablished truth is the Middle Way view. It also says: 'That which is established is called 'something obtained', that which is unestablished is called 'nothing obtained'.' Therefore, the Nirvana Sutra says: 'Those who have something obtained are called the Two Vehicles, those who have nothing obtained are called Bodhisattvas.' The World-Honored One, again, as in the section 'grasping as a condition' below, extensively elucidates 'not completely ceasing to be reborn', which precisely explains the two key points in the previous chapters. From the perspective of the text, it is divided into two parts: first, 'again, as in grasping as a condition', elucidating the differences in rebirth; second, 'from ignorance as the abiding place, differing from the four below', elucidating the differences in severing afflictions. The former is further divided into three parts: first, rebirth due to the four abodes; second, rebirth due to ignorance; third, comparing and distinguishing the differences between the four abodes and ignorance, similar to all afflictions mentioned earlier. This is raising the coarse to precisely reveal that the subtle cannot be severed. 'Again, as in grasping as a condition, defiled karma causes the arising of the Three Realms', this is the first section. Previously, 'not completely ceasing afflictions' has been extensively elucidated, now here it is further elucidated 'not completely ceasing to be reborn', therefore it is said 'again'. Previously, the substance of afflictions was elucidated, now the function of afflictions is elucidated, therefore it is said 'again'. 'Again, as in' is a demonstrative phrase, indicating that segmented cause and effect, therefore it is said 'as in'. 'Grasping' is another name for attachment, the mind attached with love, therefore it is called 'grasping', assisting karmic force to pull and generate, therefore it serves as a condition. In reality, all fetters can be called conditions, but because the power of love is enhanced, it is emphasized. Ancient commentaries mostly say that the 'grasping' in the 'grasping limb' generates defiled karma, such as grasping as a condition in the Twelve Links of Dependent Origination. Master Fu's commentary also temporarily considers it this way. This generally explains that various afflictions drive the creation of karma and the taking of results, not just the Four Graspings. The Madhyamaka-karika says: 'If the grasper does not grasp, then liberation does not exist.' It also says: 'Grasping refers to the Four Graspings: sense-desire grasping, wrongful adherence to precepts and vows, wrong views grasping, personality-belief grasping.' All afflictions in the desire realm, except for precepts and views, are called sense-desire grasping. All afflictions in the form and formless realms, except for precepts and views, are called personality-belief grasping. Views in the three realms are called wrong views grasping. Precepts in the three realms are called wrongful adherence to precepts and vows. Holding onto a realm is called grasping, and intensely initiating karma is also called grasping. Furthermore, the Buddha-nature Treatise says that there are two types of grasping, one is feeling.

資糧。受取者。如因受生愛。受資糧者。貪此受故。取四種資糧。四種資糧者。即四取也。一欲取者。貪慾界六塵。二見取者。于欲界中。唯除戒取。所餘四見。名之為見。貪著此見。名為見取。三戒取者。於三界取世間邪正二道。為離苦得樂。是名為戒。貪著此戒。故名為戒取。四我語取者。緣內身故。一切內法。名為我語。貪著內法。名我語取。言緣內法者。色無色界定。緣內法成。故名我語。貪著此定。名之為取。此四。前二屬斷見。但執現在。謂無未來。后二屬常見。執有未來故。又前二是在家人起。后二出家人起。又前出家在家斗諍因。后二是在家出家人修行因。又前二欲取為所成。見取為能成。后二我語為能成。戒取為所成。緣謂緣助。業為正主。牽生苦樂二受。故名有漏業因。問。何故名有漏業。答。煩惱是漏。善惡之業。從於漏生。與漏相隨。名有漏業。問。今明四住受生。何須論業。答。由業受生。方得為緣。是以論云。煩惱為緣。有漏業為因。因緣具足。故得受生。如是無明住地緣下。第二辨無明受生。就文為二。一彰無明能生變易。二此三地下。彰彼變易同依無明。初中言無明緣者其兩義。一潤業牽生緣。用此無明瞙。潤前生無漏。令因牽生果報。二發業緣。發業有二。一前為後緣。以前無明

覆障真法。修起后治。故名為緣。故地持云。以有無明樂求凈法。凈法得生。故十因中。名已有因。二同時緣。無明住地。是妄識心。依此心體。修起得治。如依睡心。起夢中解。故名為緣。無漏業者。三乘聖人無漏之解。正能感於變易。故說為因。成論師云。有二種潤。一膜潤。二入體潤。入體潤有二說。一云。其解之體。帶無明惑得變易報。二云。三十心中相似之解。及七地之前觀外無漏體。帶無明惑。得變易之果也。問。今正明無明受生何須論業。答。業牽生。方得為緣。故須辨也。問。無明為緣。斯事不疑。既稱無漏。云何是感生因也。答。此無漏是有漏耳。但對三界內之有漏。故三界外者名無漏耳。問。云何對界內名為無漏。答。諸勝鬘師多不尋經首尾。好疑此事。下文云。生死有二種。一有為生死。二無為生死。分段是有為生死。變易無為生死。變易對界內名無為。實是有為。今且爾。感有為生死業。名為有漏。對此有漏故。感界外生死者。為無漏而體實是有漏。若體實是有漏。此即是入體潤。非瞙潤。以此釋之。映如明鏡。問。若對界內有漏業。詺界外為無漏業者。且應對界內。四住之暗。詺界外之惑名明。答。通義悉例。界外生死果。是無為因。是無漏緣。亦得是明。今文分四住受生。無明受生。是

【現代漢語翻譯】現代漢語譯本『覆障真法』，通過修行來對治，因此稱為『緣』。所以《地持論》中說：『因為有無明（avidyā，無知）而樂於尋求清凈之法，清凈之法得以產生。』所以在十因中，稱為『已有因』。二、同時緣：無明住地（avidyā-sthiti，無明的駐留之處），是妄識心（bhrānta-vijñāna-citta，虛妄的意識心）。依靠這個心體，通過修行來對治。如同依靠睡夢中的心，產生夢中的理解。因此稱為『緣』。無漏業（anāsrava-karma，沒有煩惱的業）是指三乘聖人（triyāna-ārya，聲聞乘、緣覺乘和菩薩乘的聖人）的無漏智慧，能夠真正感得變易生死（parināma-maraṇa，轉變的生死），所以說它是『因』。成論師說：『有兩種潤，一是膜潤，二是入體潤。』入體潤有兩種說法。一種說法是：『智慧的本體，帶著無明惑（avidyā-moha，無明的迷惑）而得到變易報（parināma-vipāka，轉變的果報）。』另一種說法是：『三十心中的相似智慧，以及七地（saptama-bhūmi，第七地，即遠行地）之前的觀外無漏體（anāsrava-kāya，沒有煩惱的身體），帶著無明惑，得到變易的果報。』問：現在正是闡明無明受生（avidyā-utpāda，無明產生），為什麼需要討論業呢？答：業牽引產生，才能成為『緣』，所以需要辨別。問：無明作為『緣』，這件事沒有疑問。既然稱為『無漏』，怎麼會是感生之因呢？答：這個無漏是有漏（sāsrava，有煩惱）的。只是相對於三界（trayo dhātavaḥ，欲界、色界、無色界）內的有漏，所以三界外的才稱為無漏。問：怎麼相對於界內稱為無漏呢？答：很多《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）的學者不探尋經文的首尾，喜歡懷疑這件事。下文說：『生死有兩種，一是有為生死（saṃskṛta-maraṇa，有造作的生死），二是無為生死（asaṃskṛta-maraṇa，沒有造作的生死）。』分段生死（vibhāga-maraṇa，分段的生死）是有為生死，變易生死是無為生死。變易生死相對於界內稱為無為，實際上是有為。現在姑且認為，感得有為生死的業，稱為有漏。相對於這種有漏，感得界外生死的，稱為無漏，而本體實際上是有漏。如果本體實際上是有漏，這就是入體潤，不是膜潤。用這個來解釋，就像明鏡一樣。問：如果相對於界內的有漏業，稱界外為無漏業，那麼也應該相對於界內四住地（catvāri sthānāni，四種煩惱的住處）的黑暗，稱界外的迷惑為光明。答：通用的道理都一樣。界外生死的果，是無為的因，是無漏的緣，也可以是光明。現在本文區分四住地受生、無明受生，是

【English Translation】 English version 'Covering and obstructing the true Dharma', is rectified through cultivation, hence it is called 'condition' (緣, hetu). Therefore, the Bodhisattvabhūmi Sūtra says: 'Because of ignorance (avidyā, 無明) one delights in seeking pure Dharma, and pure Dharma is produced.' Therefore, among the ten causes, it is called 'already existing cause'. Second, simultaneous condition: The ground of ignorance (avidyā-sthiti, 無明住地) is the deluded consciousness-mind (bhrānta-vijñāna-citta, 妄識心). Relying on this mind-essence, rectification is achieved through cultivation. It is like relying on the mind in sleep to generate understanding in a dream. Therefore, it is called 'condition'. Non-outflow karma (anāsrava-karma, 無漏業) refers to the non-outflow wisdom of the three vehicles' (triyāna-ārya, 三乘聖人) sages, which can truly induce the transformation birth and death (parināma-maraṇa, 變易生死), hence it is said to be the 'cause'. The Tattvasiddhi Śāstra master says: 'There are two types of moistening: one is membrane moistening, and the other is body-penetrating moistening.' There are two views on body-penetrating moistening. One view is: 'The essence of wisdom, carrying the delusion of ignorance (avidyā-moha, 無明惑), obtains the transformation retribution (parināma-vipāka, 變易報).' The other view is: 'The similar wisdom in the thirty minds, and the non-outflow body (anāsrava-kāya, 無漏體) observed externally before the seventh ground (saptama-bhūmi, 七地), carrying the delusion of ignorance, obtains the fruit of transformation.' Question: Now that we are clarifying the arising of ignorance (avidyā-utpāda, 無明受生), why is it necessary to discuss karma? Answer: Karma leads to arising, so that it can become a 'condition', therefore it needs to be distinguished. Question: That ignorance is a 'condition' is not doubted. Since it is called 'non-outflow', how can it be a cause of arising? Answer: This non-outflow is outflow (sāsrava, 有漏). It is only called non-outflow relative to the outflow within the three realms (trayo dhātavaḥ, 三界), so what is outside the three realms is called non-outflow. Question: How is it called non-outflow relative to what is within the realms? Answer: Many scholars of the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) do not explore the beginning and end of the sutra and like to doubt this matter. The following text says: 'There are two types of birth and death: one is conditioned birth and death (saṃskṛta-maraṇa, 有為生死), and the other is unconditioned birth and death (asaṃskṛta-maraṇa, 無為生死).' Segmented birth and death (vibhāga-maraṇa, 分段生死) is conditioned birth and death, and transformation birth and death is unconditioned birth and death. Transformation birth and death is called unconditioned relative to what is within the realms, but in reality, it is conditioned. For now, let's consider that karma that induces conditioned birth and death is called outflow. Relative to this outflow, what induces birth and death outside the realms is called non-outflow, but its essence is actually outflow. If its essence is actually outflow, then this is body-penetrating moistening, not membrane moistening. Explaining it this way is like a clear mirror. Question: If we call what is outside the realms non-outflow karma relative to the outflow karma within the realms, then we should also call the delusion outside the realms light relative to the darkness of the four abodes (catvāri sthānāni, 四住地) within the realms. Answer: The general principle is the same. The fruit of birth and death outside the realms is an unconditioned cause, a non-outflow condition, and can also be light. Now, this text distinguishes the arising of the four abodes and the arising of ignorance, which is

故不得說之為明也。佛性論明九種煩惱。釋第五無明住地煩惱。在羅漢心中。為無漏業生家因。流有三義。一流入三界。二退失。如退失色界。生地獄等。三流脫功德善根。失戒定慧。今無三流。故名無漏。業者。作意為義。能生四種生死。今文但作一變易生死。問。無漏云何是業。答。即此無漏作意之義。故名為業。生羅漢業。是變易果。生相云何。如智度論云。有妙凈土。出過三界。是阿羅漢當生彼中。所言三種意生身者。如楞伽說。一三昧意生身。二覺法自性意生身。三種類俱生無行作意生身。初地至五地。禪度增強。是故說為三昧意生身。六七地。知法無性。故名覺法自性身。八地已上。無功用行。任運續起。名種類俱生無行作身。此之三種是其因行。用此三種因行。隨意受生。故皆名意生身。今謂文云意生身者。非謂三種意為因而受生。三種意乃是所生之果。此三種果。由無明緣無漏業因所生。故文云。三種意生身生。皆由無明。又聖諦章云。滅意生身陰。名為苦滅諦。若以意為因受生者。意是集諦。不得云滅意生身陰苦名苦滅諦。有人言。三種意生身者。三界外阿羅漢辟支佛大力菩薩謂三也。此中唯是意。唸唸冥傳。相續不斷。故名意生身。今謂楞伽三種。約十地分之。乃是明菩薩有此三種生。今文乃明

【現代漢語翻譯】故此不能稱之為『明』（ming，光明，智慧）。《佛性論》（Foxing Lun，Treatise on Buddha-nature）闡明九種煩惱。解釋第五種無明住地煩惱。存在於阿羅漢（Arhat，已證得解脫的聖者）心中，作為無漏業（wulou ye，沒有煩惱和業力的行為）產生『家』（jia，輪迴的處所）的原因。『流』（liu，流動，流轉）有三種含義：一流入三界（sanjie，欲界、色界、無色界）；二退失，如退失**，而生於地獄等；三流脫功德善根，失去戒定慧（jiedinghui，戒律、禪定、智慧）。現在沒有這三種『流』，所以稱為『無漏』。『業』（ye，行為，業力），以『作意』（zuoyi，心理活動，意圖）為義。能產生四種生死（shengsi，生命和死亡）：分段生死和變易生死。現在文中只指一種變易生死。問：無漏怎麼會是『業』呢？答：就是這無漏的『作意』的含義，所以稱為『業』。生阿羅漢的業，是變易果。生相如何呢？如《智度論》（Zhidulun，Mahaprajnaparamita Sastra）所說：有妙凈土（miaojingtu，清凈的佛土），超出三界。是阿羅漢應當往生其中的地方。所說的三種意生身（yisheng shen，由意念產生的身體），如《楞伽經》（Lenga Jing，Lankavatara Sutra）所說：一三昧意生身（sanmei yisheng shen，由禪定產生的身體）；二覺法自性意生身（juefa zixing yisheng shen，覺悟到法性的身體）；三種類俱生無行作意生身（zhonglei jusheng wuxing zuoyi sheng shen，無需努力自然產生的身體）。初地（chudi，菩薩修行的第一個階段）至五地（wudi，菩薩修行的第五個階段），禪定程度增強，所以說是三昧意生身。六地（liudi，菩薩修行的第六個階段）七地（qidi，菩薩修行的第七個階段），了知法無自性，所以名為覺法自性身。八地（badi，菩薩修行的第八個階段）以上，無需功用行，任運自然地持續生起，名為種類俱生無行作身。這三種是其因行。用這三種因行，隨意受生，所以都名為意生身。現在說文中說的『意生身』，不是說三種意為因而受生，三種意乃是所生之果。這三種果，由無明緣無漏業因所生。所以文中說：『三種意生身生，皆由無明』。又《聖諦章》（Shengdi Zhang，Chapter on the Noble Truths）說：滅意生身陰，名為苦滅諦（kumiedi，苦的止息）。若以意為因受生，意是集諦（jidi，苦的根源）。不能說滅意生身陰苦名苦滅諦。有人說：三種意生身，是指三界外的阿羅漢、辟支佛（Pizhifo，緣覺）、大力菩薩（dalipusa，大菩薩）。此中唯是意，唸唸冥傳，相續不斷，故名意生身。現在說《楞伽經》的三種意生身，約十地（shidi，菩薩修行的十個階段）來劃分，乃是說明菩薩有這三種生。現在文中乃是說明阿羅漢的變易生死。阿羅漢的變易生死。

【English Translation】 Therefore, it cannot be called 『ming』 (brightness, wisdom). The Foxing Lun (Treatise on Buddha-nature) elucidates the nine types of afflictions. It explains the fifth affliction, the dwelling-place of ignorance (wuming zhudi fannao). It exists in the mind of an Arhat (a saint who has attained liberation), as the cause for the arising of 『home』 (jia, place of rebirth) from non-outflow karma (wulou ye, actions without afflictions and karmic force). 『Flow』 (liu, flowing, transmigration) has three meanings: first, flowing into the Three Realms (sanjie, the Desire Realm, the Form Realm, and the Formless Realm); second, falling away, such as falling away from ** and being born in a lower realm, etc.; third, the outflow of meritorious virtues and roots of goodness, losing precepts, concentration, and wisdom (jiedinghui, discipline, meditation, wisdom). Now there are not these three types of 『flow』, so it is called 『non-outflow』. 『Karma』 (ye, action, karmic force) is defined by 『volition』 (zuoyi, mental activity, intention). It can produce four types of birth and death (shengsi, life and death): segmented birth and death and transformation birth and death. Now the text only refers to one type of transformation birth and death. Question: How can non-outflow be 『karma』? Answer: It is precisely the meaning of this non-outflow 『volition』 that is called 『karma』. The karma that gives rise to an Arhat is the result of transformation. What is the appearance of this arising? As the Zhidulun (Mahaprajnaparamita Sastra) says: There is a wonderful pure land (miaojingtu, pure Buddha-field) that transcends the Three Realms. It is the place where Arhats should be born. The three types of mind-made bodies (yisheng shen, bodies created by the mind) that are spoken of, as the Lenga Jing (Lankavatara Sutra) says: first, the samadhi mind-made body (sanmei yisheng shen, body created by samadhi); second, the body of awakening to the self-nature of the Dharma (juefa zixing yisheng shen, body of awakening to the nature of Dharma); third, the body of spontaneous arising without effort of the same kind (zhonglei jusheng wuxing zuoyi sheng shen, body that arises naturally without effort). From the first bhumi (chudi, the first stage of a Bodhisattva's practice) to the fifth bhumi (wudi, the fifth stage of a Bodhisattva's practice), the power of meditation increases, so it is said to be the samadhi mind-made body. In the sixth bhumi (liudi, the sixth stage of a Bodhisattva's practice) and seventh bhumi (qidi, the seventh stage of a Bodhisattva's practice), one knows that the Dharma has no self-nature, so it is called the body of awakening to the self-nature of the Dharma. From the eighth bhumi (badi, the eighth stage of a Bodhisattva's practice) onwards, there is no effortful practice, and it continues to arise naturally, called the body of spontaneous arising without effort of the same kind. These three are the causal practices. Using these three causal practices, one receives birth at will, so they are all called mind-made bodies. Now, when the text speaks of 『mind-made body』, it does not mean that the three types of mind are the cause for receiving birth, but rather that the three types of mind are the result of what is born. These three types of results are born from ignorance conditioned by the cause of non-outflow karma. Therefore, the text says: 『The arising of the three types of mind-made bodies is all due to ignorance』. Furthermore, the Shengdi Zhang (Chapter on the Noble Truths) says: The cessation of the aggregates of the mind-made body is called the cessation of suffering (kumiedi, the cessation of suffering). If the mind is taken as the cause for receiving birth, then the mind is the origin of suffering (jidi, the origin of suffering). It cannot be said that the cessation of the aggregates of the mind-made body is called the cessation of suffering. Some people say that the three types of mind-made bodies refer to Arhats, Pratyekabuddhas (Pizhifo, Solitary Buddhas), and powerful Bodhisattvas (dalipusa, great Bodhisattvas) outside the Three Realms. In this, it is only the mind that is secretly transmitted from moment to moment, continuously without interruption, so it is called the mind-made body. Now, the three types of mind-made bodies in the Lenga Jing are divided according to the ten bhumis (shidi, the ten stages of a Bodhisattva's practice), which is to explain that Bodhisattvas have these three types of birth. The text now explains the transformation birth and death of Arhats. the transformation birth and death of Arhats.

羅漢辟支大力菩薩三乘人意生身。不應以楞伽為釋。后見林公疏同吾此釋。此三地彼三種意生身生者。第二明彼變易因之與果同依無明。就中前辨。后結。辨中。初言此三地者。此世間中三乘地。謂阿羅漢辟支佛大力菩薩。是三乘地。故寶性論云。此三乘地。彼三種者。彼三乘變易三種果。復言生者。總顯上三地及三種身起。名之為生。有人言。上來明別潤。謂無明別潤無漏業生三界外。從此三地去。辨無明通潤三界內外。此三地。謂分段三界地也。彼三種意生身者。牒變易三種生也。復言生者。是分段及無漏業生者。謂無漏業能得變易之生。簡異昔教。無漏不招生。故別稱之。此二生及無漏業。悉依無明。故有是遠相。由是通潤義也。今謂不同此釋。如前解也。有人言。此三地者。即是三界也。彼三種意生身者。如上解。謂三界外羅漢辟支大力菩薩。此三人以是意生。及無漏業生者。上三種意生身也。依無明住地者。明因果皆由無明也。有緣非無緣者。重顯依之分齊。顯無明與彼作緣。故有能生。非無緣而有也。是故三種意生身者。此第二自結也。是故者。能生所生無明。故三種意生身及無漏業。緣無明住地。略不結彼三地也。世尊如是有愛住地下。第三明四住無明相對辨異。為彰二乘有盡。故須辨之。如是有愛住

【現代漢語翻譯】現代漢語譯本阿羅漢（Arhat，證得無學位的聖人），辟支佛（Pratyekabuddha，緣覺或獨覺），大力菩薩（Mahasattva，具有大力量的菩薩）這三乘人的意生身（Manomayakaya，由意念所生的身）。不應該以《楞伽經》（Lankavatara Sutra）來解釋。後來見到林公的疏解與我的解釋相同。這三地（指三乘人所處的境界）和那三種意生身，都是由『生』而來的。第二部分說明變易生死（transformation death）的因和果都依賴於無明（avidya，無知）。其中，前面是辨析，後面是總結。辨析中，首先說『此三地』，指的是此世間中的三乘地，即阿羅漢、辟支佛、大力菩薩。這就是三乘地。所以《寶性論》（Ratnagotravibhāga）說：『此三乘地』。『彼三種』，指的是三乘變易的三種果報。再說『生者』，總括地顯示了上面所說的三地和三種身（意生身）的生起，名為『生』。有人說，上面是說明別潤，即無明特別滋潤無漏業（anāsrava-karma，沒有煩惱的業）而生於三界之外。從這三地開始，辨析無明普遍滋潤三界內外。這三地，指的是分段生死（segmental death）的三界之地。『彼三種意生身者』，是重複變易生（transformation birth）的三種身。再說『生者』，是指分段生死和無漏業所生。即無漏業能夠得到變易之生，區別于以前的教義，認為無漏不招生。所以特別稱它為『生』。這兩種生和無漏業，都依賴於無明，所以有這種遙遠的關係。由此可知是普遍滋潤的含義。現在我認為這種解釋不同於之前的解釋。如前面的解釋一樣。有人說，『此三地者』，就是三界。『彼三種意生身者』，如上面的解釋，指的是三界外的阿羅漢、辟支佛、大力菩薩。這三人以意生和無漏業而生。『生者』，指上面的三種意生身。『依無明住地者』，說明因果都由無明而來。『有緣非無緣者』，再次顯示了依賴的界限，顯示無明與它們作為因緣，所以能夠產生，不是沒有因緣而產生的。『是故三種意生身者』，這是第二部分自己作出的總結。『是故者』，能生和所生都是無明，所以三種意生身和無漏業，都以無明為住地。這裡省略了對那三地的總結。『世尊如是有愛住地下』，第三部分說明四住地（four abodes）的無明相對辨別差異，爲了彰顯二乘（聲聞乘和緣覺乘）有窮盡，所以需要辨別。『如是有愛住』

【English Translation】 English version Arhats (Arhat, a saint who has attained the state of no more learning), Pratyekabuddhas (Pratyekabuddha, enlightened by themselves), and Mahasattvas (Mahasattva, a Bodhisattva with great power)—these three types of beings have Manomayakayas (Manomayakaya, bodies created by the mind). It should not be explained using the Lankavatara Sutra (Lankavatara Sutra). Later, I saw that Lin Gong's commentary was the same as my explanation. These three grounds (referring to the realms where the three vehicles reside) and those three types of Manomayakayas are all derived from 'birth'. The second part explains that both the cause and effect of transformation death (transformation death) depend on avidya (avidya, ignorance). Among them, the former is analysis, and the latter is a summary. In the analysis, first, 'these three grounds' refers to the three vehicle grounds in this world, namely Arhats, Pratyekabuddhas, and Mahasattvas. This is the three vehicle ground. Therefore, the Ratnagotravibhāga (Ratnagotravibhāga) says: 'These three vehicle grounds'. 'Those three types' refers to the three types of results of the transformation of the three vehicles. Furthermore, 'birth' generally shows the arising of the above-mentioned three grounds and three types of bodies (Manomayakayas), which is called 'birth'. Some say that the above explains the separate moistening, that is, avidya especially moistens anāsrava-karma (anāsrava-karma, karma without defilements) and is born outside the three realms. Starting from these three grounds, analyze that avidya universally moistens both inside and outside the three realms. These three grounds refer to the three realms of segmental death (segmental death). 'Those three types of Manomayakayas' is a repetition of the three types of transformation birth (transformation birth). Furthermore, 'birth' refers to those born from segmental death and anāsrava-karma. That is, anāsrava-karma can obtain transformation birth, which is different from previous teachings that anāsrava-karma does not cause birth. Therefore, it is specifically called 'birth'. These two types of birth and anāsrava-karma all depend on avidya, so there is this distant relationship. From this, it can be seen that it has the meaning of universal moistening. Now I think this explanation is different from the previous explanation. It's like the previous explanation. Some say that 'these three grounds' are the three realms. 'Those three types of Manomayakayas' refers to the Arhats, Pratyekabuddhas, and Mahasattvas outside the three realms, as explained above. These three people are born by Manomayakaya and anāsrava-karma. 'Birth' refers to the above three types of Manomayakayas. 'Relying on the ground of avidya' explains that both cause and effect come from avidya. 'Having conditions and not without conditions' shows the limits of dependence again, showing that avidya acts as a condition with them, so it can produce, not produced without conditions. 'Therefore, the three types of Manomayakayas' is the conclusion made by the second part itself. 'Therefore' means that both the producer and the produced are avidya, so the three types of Manomayakayas and anāsrava-karma all take avidya as their abode. Here, the summary of those three grounds is omitted. 'The World Honored One, like this, dwells under the ground of love' The third part explains the differences between the avidya of the four abodes (four abodes), in order to highlight that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) have an end, so it needs to be distinguished. 'Like this, dwelling in love'

地數四住地者。牒前四住。不與無明住地業同。對后辨異。此乃煩惱作果。名之為業。非是行業。四住之業。唯作分段。無明之業。能作變易。故曰不同也。上明四住不與無明同。今辨離無明不與四住同。上明惑不同。今明斷惑不同。無明四住不同者。謂障弊不同。治道不同。為潤不同。粗細不同。本末不同。一釋云。四住未斷。則不起無明。若起無明。則四住已斷。又釋云。四住惑中。帶無明住地分起。無明住地異離下。上來廣明一切受生差別。以下明斷惑不同。就文有三。一總標離粗細有異。二舉佛能盡于細。何以故。第三問答。辨釋二乘。但能離粗。不能離細。無明住地異離四住地者。略以標舉。無明受生。離在如來。四住受生。離在二乘。故云異離。即是離無明住地。異於離四住。故云無明住地異離四住也。佛地所斷下。第二舉佛能盡。顯其異相。佛地所斷。就位論也。對二乘不能斷。故佛位能斷。菩提智斷。就行論之。又佛地所斷者。明能離位異也。佛菩提智。明能治智異也。實是金剛斷。而言佛菩提智斷者。毗婆沙第三十六卷。明雙道斷惑。具有此釋。謂忍能斷。忍屬於智。故言智斷。如屬王之人。其所作。皆言王作。今且應爾。實是金剛盡。故云佛斷。何以故者。徴前起后。何故無明唯是佛斷。餘人不

【現代漢語翻譯】現代漢語譯本『地數四住地』（Dishu Sizhudi）：這是對前面『四住』（Sizhu，四種煩惱的住所）的重複說明。它與『無明住地』（Wumingzhudi，無明的住所）的業不同，這是爲了與後面的內容區分。這裡的『業』是指煩惱產生的結果，而不是指行為本身。『四住』的業只能產生分段生死，而『無明』的業能產生變易生死，所以說它們是不同的。上面說明了『四住』與『無明』的不同，現在辨析斷除『無明』與斷除『四住』的不同。上面說明了迷惑的不同，現在說明斷除迷惑的不同。『無明』與『四住』的不同在於，它們所造成的障礙不同，對治的方法不同，滋潤的對象不同，粗細程度不同，根本和末端不同。有一種解釋說，『四住』未斷，就不會生起『無明』；如果生起『無明』，那麼『四住』就已經斷了。另一種解釋說，在『四住』的迷惑中，帶有『無明住地』的部分生起。『無明住地』與下面的內容不同。上面廣泛地說明了一切眾生受生的差別，下面說明斷除迷惑的不同。從文義上看，有三點：一是總的標明斷除的粗細程度有差異；二是舉例說明佛能徹底斷除細微的迷惑。為什麼呢？三是問答，辨析聲聞乘和緣覺乘只能斷除粗的迷惑，不能斷除細的迷惑。『無明住地』與『四住地』的斷除不同，簡略地用標舉的方式說明。『無明』的受生，只有如來才能斷除；『四住』的受生，聲聞乘和緣覺乘可以斷除。所以說斷除『無明住地』不同於斷除『四住』，因此說『無明住地異離四住』（Wumingzhudi yili Sizhu）。『佛地所斷』（Fodi suo duan）以下，第二點是舉例說明佛能徹底斷除，顯示其不同的方面。『佛地所斷』，是從果位上說的。與聲聞乘和緣覺乘不能斷除相對，所以說佛的果位能斷除。『菩提智斷』（Putizhi duan），是從修行上說的。另外，『佛地所斷』，說明能斷的果位不同；『佛菩提智』，說明能對治的智慧不同。實際上是用金剛智來斷除，而說是用『佛菩提智』斷除，這是因為《毗婆沙論》第三十六卷說明用雙道斷除迷惑，其中有這樣的解釋：『忍』能斷除，『忍』屬於智慧，所以說是用智慧斷除。就像屬於國王的人，他所做的事情，都說是國王做的。現在姑且這樣理解。實際上是用金剛智徹底斷除，所以說是佛斷除。『何以故』（Heyi gu）是承上啟下，為什麼『無明』只有佛才能斷除，其他人不能呢？

【English Translation】 English version 『Dishu Sizhudi』 (Dishu Sizhudi, the ground of the four abodes): This is a reiteration of the preceding 『Sizhu』 (Sizhu, the four abodes of affliction). It is not the same as the karma of 『Wumingzhudi』 (Wumingzhudi, the ground of ignorance), distinguishing it from what follows. Here, 『karma』 refers to the result produced by affliction, not the action itself. The karma of the 『four abodes』 can only produce segmented birth and death, while the karma of 『ignorance』 can produce transformative birth and death, hence the difference. The above explains the difference between the 『four abodes』 and 『ignorance』; now, it distinguishes between severing 『ignorance』 and severing the 『four abodes』. The above explains the difference in delusion; now, it explains the difference in severing delusion. The difference between 『ignorance』 and the 『four abodes』 lies in the different obstacles they create, the different methods of treatment, the different objects they nourish, the different degrees of coarseness and fineness, and the different roots and branches. One explanation says that if the 『four abodes』 are not severed, 『ignorance』 will not arise; if 『ignorance』 arises, then the 『four abodes』 have already been severed. Another explanation says that within the delusion of the 『four abodes』, a portion of the 『ground of ignorance』 arises. The 『ground of ignorance』 is different from what follows. The above broadly explains the differences in the birth of all beings; the following explains the differences in severing delusion. From the perspective of the text, there are three points: first, a general indication that there are differences in the degree of coarseness and fineness of severance; second, an example illustrating that the Buddha can completely sever subtle delusions. Why? Third, a question and answer, distinguishing that the Sravakas and Pratyekabuddhas can only sever coarse delusions, not subtle delusions. The difference between severing the 『ground of ignorance』 and the 『ground of the four abodes』 is briefly explained by way of indication. The birth of 『ignorance』 can only be severed by the Tathagata; the birth of the 『four abodes』 can be severed by the Sravakas and Pratyekabuddhas. Therefore, severing the 『ground of ignorance』 is different from severing the 『four abodes』, hence the saying 『Wumingzhudi yili Sizhu』 (Wumingzhudi yili Sizhu, the ground of ignorance is different from severing the four abodes). 『Fodi suo duan』 (Fodi suo duan, what is severed at the Buddha's stage) below, the second point is an example illustrating that the Buddha can completely sever, showing its different aspects. 『Fodi suo duan』 is spoken from the perspective of the fruition stage. In contrast to the Sravakas and Pratyekabuddhas who cannot sever, it is said that the Buddha's fruition stage can sever. 『Putizhi duan』 (Putizhi duan, severing with Bodhi wisdom) is spoken from the perspective of practice. Furthermore, 『Fodi suo duan』 indicates that the stage of severance is different; 『Buddha's Bodhi wisdom』 indicates that the wisdom for treatment is different. In reality, it is severed with Vajra wisdom, but it is said to be severed with 『Buddha's Bodhi wisdom』 because the thirty-sixth volume of the Vibhasa-sastra explains severing delusion with the dual path, which includes this explanation: 『Forbearance』 can sever, and 『forbearance』 belongs to wisdom, so it is said to be severed with wisdom. Just like a person belonging to the king, what he does is said to be done by the king. Let's understand it this way for now. In reality, it is completely severed with Vajra wisdom, so it is said to be severed by the Buddha. 『Heyi gu』 (Heyi gu, why) connects the preceding and following, why can 『ignorance』 only be severed by the Buddha, and not by others?

斷。下對釋之。就文有二。一顯二乘但能斷粗。無漏不盡下。第二明不能斷細。于中有三。一無漏不盡者。總顯不斷。以二乘無漏不能盡無明。故云無漏不盡。又解云。五住煩惱通名為漏。二乘但斷四住之惑。謂所無之漏不都盡也。林公云。二乘無漏。猶是無明。無漏不盡。即無明不盡。故云無漏不盡。二不得自在已下。顯不盡相。不得自在力者。顯不得無礙道正斷自在力也。亦不作證者。且不作解脫道證除也。有人言。由不斷無明。故滅道不圓。不得自在力者。道諦不圓。且不作證。滅諦不圓也。三無漏不盡者即是無明下。指出所未斷者體也。此中有二句。無漏不盡者。牒上二乘無漏不能盡也。即是無明住地者。出所不盡者之體性也。世尊阿羅漢下。上來別明羅漢辟支不得四智。此下總明其不得所以。又上來別明羅漢不得四智。今明不得四種功德。所以然者。恐物但言羅漢不得四智。得諸功德。是故今明非但不得四智。亦不得四智之外四種功德。故有此章來也。就明不得四智功德中有四。言其四者。一斷過有餘。二以不斷下。明三事有餘。三以成就下。知諦有餘。四名得少分下。得涅槃有餘。此四次第者。初接上無漏不盡即是無明住地。故前明斷過有餘。以不斷無明故。但得有餘解脫。故次明三事有餘。以三事有餘

。但知有餘四諦。故明知諦有餘。四諦為歸涅槃。故明涅槃有餘。又四中。初一明二乘人有餘過不凈。第二不成一切功德。第三不成無量功德。以不能觀無量諦故。第四不成不思議功德。不能即寂而常用故。具此四義。故二乘人不得四智。與涅槃中四義相似。初中有二。一彰二乘及後身菩薩。為無明覆故。不能證見諸法。二不知見下。顯不能證見。故不能除障。羅漢辟支後身菩薩。為無明所覆。是障也。羅漢辟支後身菩薩者。舉被覆人也。菩薩之人。于最後生未成佛前。名最後。此等皆為無明所覆。最後既覆。余不待言也。問。正應言二乘不得四智。為無明覆。何故舉菩薩也。答。舉菩薩顯二乘被覆深重。宗師通以變易望分段為最後身。馥師且爾。此意不局補處為最後身也。于彼彼法不知不覺。是無治也。如來藏中。恒沙佛法。是彼彼法。是無明覆。故不知不覺。羅漢辟支。全不斷故。一向不解。名為不知。後身菩薩。雖斷未盡。不得同佛圓覺。故云不覺。以不知見故者。以不證見。故不能除障。亦是無治有障。以不知見。是無治也。不見由是前之不覺。所應斷者不斷不究竟者。是有障也。二乘不知。是故不能分斷。後身不見。顯後身雖斷不盡。故不究竟。以不斷下。第二明三事有餘。以不斷故者。牒前起后也。以不

斷故者。謂不斷無明。名有餘解脫者。離四住之因分段之果也。非離一切解脫者。未離無明之因變易之果。故法華云。但離虛妄。名為解脫。其實未得一切解脫也。當知法華與勝鬘無異。而昔執五時四宗之流。謂法華未了。斯經了義。其言誤矣。有餘凈非一切。此明法身有餘也。二乘所得五分法身。名有餘凈。未得真如法身。非一切清凈。問。清凈與解脫何異。答。解脫從離過受名。清凈是當體為因。故法華論云。法身者。是自性清凈。若三德各分。解脫離業障。法身離報障。故云清凈。此如上釋。有餘德非一功德。此明般若有餘也。若福智分別。般若非功德。若通論之。則般若亦是功德。慧有斷障照法之功。故名為功。此功是慧家之德。故云功德也。二乘但得戒定慧功德。名有餘功德。第三知諦中。牒前三事以起后。知有餘苦乃至修有餘道。正明二乘知諦有餘。但知有量。不知無量。故曰有餘。第四涅槃有餘之中。名得少分。是小涅槃。涅槃云滅。但滅分段因果。故名少分。又少分者。三德不備。故言少分。得身智時。未有解時。無復身智。向涅槃者。向大涅槃。良以二乘不成此等。故四智不究竟。若知一切苦下。上來第一明小乘不得四智。此下明佛得四智。就中為二。第一前明得之所以。由佛成就一切功德故。從

【現代漢語翻譯】現代漢語譯本斷故者，是指沒有斷除無明（avidyā，對事物真相的無知）。被稱為『有餘解脫』，是離開了四住地煩惱之因和分段生死的果報。並非是離開了『一切解脫』，因為還沒有離開無明之因和變易生死的果報。所以《法華經》說：『只是離開了虛妄，就名為解脫』，其實還沒有得到一切解脫。應當知道，《法華經》與《勝鬘經》的觀點沒有不同。而過去執著於五時教判和四宗判教的人，認為《法華經》是不了義的，這部經（《勝鬘經》）才是了義的，這種說法是錯誤的。『有餘凈』不是『一切凈』，這是說明法身（dharmakāya，佛的法性之身）是有侷限的。二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）所得到的五分法身，稱為『有餘凈』，沒有得到真如法身，所以不是一切清凈。問：清凈與解脫有什麼不同？答：解脫是從離開過失而得名，清凈是以本體為因。所以《法華經論》說：『法身，是自性清凈。』如果將三德（三種功德）分開來說，解脫是離開業障，法身是離開報障，所以說清凈。這如同上面的解釋。『有餘德』不是『一功德』，這是說明般若（prajñā，智慧）是有侷限的。如果從福德和智慧分別來說，般若不是功德。如果通盤來說，那麼般若也是功德。智慧有斷除障礙、照亮諸法的功用，所以名為功。這個功是慧家的德行，所以稱為功德。二乘只是得到戒、定、慧的功德，稱為『有餘功德』。在第三『知諦中』，承接前面的三事來引出後面的內容，『知有餘苦』乃至『修有餘道』，正是說明二乘知諦是有侷限的，只是知道有量的苦，不知道無量的苦，所以說是『有餘』。在第四『涅槃有餘』之中，名為『得少分』，是小涅槃。涅槃的意思是滅，只是滅除了分段生死的因果，所以名為『少分』。另外，『少分』是因為三德不完備，所以說是『少分』。得到身智的時候，沒有解脫；沒有身智的時候，就沒有解脫。『向涅槃者』，是趨向大涅槃。正是因為二乘不能成就這些，所以四智不究竟。『若知一切苦下』，上面第一部分說明小乘不能得到四智，下面說明佛得到四智。其中分為兩部分，第一部分說明得到四智的原因，因為佛成就了一切功德。

【English Translation】 English version 'Severance of the cause' refers to the non-severance of ignorance (avidyā). 'Having remaining liberation' means being liberated from the cause of the four abodes of defilement and the result of segmented existence. It is not 'complete liberation' because the cause of ignorance and the result of transformational existence have not been abandoned. Therefore, the Lotus Sūtra says, 'Merely being free from illusion is called liberation,' but in reality, complete liberation has not been attained. It should be understood that the Lotus Sūtra is no different from the Śrīmālādevī Sūtra. However, those who in the past adhered to the five periods and four schools of teachings claimed that the Lotus Sūtra was not definitive, while this sūtra (Śrīmālādevī Sūtra) is definitive, which is a mistaken view. 'Remaining purity' is not 'complete purity,' indicating that the Dharmakāya (the body of the Dharma) has limitations. The fivefold Dharmakāya attained by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is called 'remaining purity,' as they have not attained the true Dharmakāya, and therefore it is not complete purity. Question: What is the difference between purity and liberation? Answer: Liberation is named from the removal of faults, while purity is based on the inherent nature as the cause. Therefore, the Treatise on the Lotus Sūtra says, 'The Dharmakāya is self-nature purity.' If the three virtues are distinguished, liberation is the removal of karmic obstacles, and the Dharmakāya is the removal of retributive obstacles, hence the term purity. This is as explained above. 'Remaining virtue' is not 'one virtue,' indicating that prajñā (wisdom) has limitations. If distinguished between merit and wisdom, prajñā is not merit. However, generally speaking, prajñā is also merit. Wisdom has the function of severing obstacles and illuminating the Dharma, hence it is called merit. This merit is the virtue of the wisdom family, hence it is called merit. The Two Vehicles only attain the merit of morality, concentration, and wisdom, called 'remaining merit.' In the third 'knowing the truth,' the preceding three matters are connected to introduce the following content, 'knowing remaining suffering' and even 'cultivating remaining path,' precisely indicating that the Two Vehicles' knowledge of the truth is limited, only knowing limited suffering, not knowing limitless suffering, hence it is called 'remaining.' In the fourth 'remaining nirvāṇa,' it is called 'attaining a small portion,' which is small nirvāṇa. Nirvāṇa means extinction, only extinguishing the cause and effect of segmented existence, hence it is called 'small portion.' Furthermore, 'small portion' is because the three virtues are not complete, hence it is called 'small portion.' When body and wisdom are attained, there is no liberation; when there is no body and wisdom, there is no liberation. 'Those who are towards nirvāṇa' are heading towards great nirvāṇa. Precisely because the Two Vehicles cannot accomplish these, the four wisdoms are not complete. 'If knowing all suffering below,' the first part above explains that the Small Vehicle cannot attain the four wisdoms, and the following explains that the Buddha attains the four wisdoms. It is divided into two parts, the first part explaining the reason for attaining the four wisdoms, because the Buddha has accomplished all merits.

如來應等正覺師子吼下。正明佛得。前涅槃中。初明如來得般涅槃。后明如來得之所以。今此前明得之所以。後方明得者。文互現意。又對二乘不得四智所以。是故今明佛得四智所以。且是鉤鎖相生。又上明二乘不得四智所以。次明二乘不得四種功德。今前明佛得四種功德。后明得四智者。對二乘不得四種功德。即明佛得四種功德。此是鉤鎖相生。四種功德者。翻前二乘四種有餘。明佛得四種無餘。一明如來知諦無餘。二于無常壞世間下。明涅槃無餘。三無優劣下。明三事無餘。四若無明地不斷已下。明斷過無餘。此四無餘次第者。諦是根本。故前明知諦無餘。雖有四體。為歸涅槃。故次明涅槃無餘。舉三事無優劣。釋成涅槃。故次明三事無餘。所以得三事一味者。由斷無明。故次明斷過無餘。又四中。初二明佛成就無量世間。為物依故。第三明成一切功德。三事等故。第四明佛無過清凈。滅無明故。具此四義。故得四智。初諦中。知一切苦者。分段變易二種因果及對治。皆悉知也。第二涅槃無餘之中有二。一顯自利德。二無覆護世間。明利他德。自德中又二。于無常壞世間。明其所離。得常住涅槃。明其所得。分段世間名無常壞。變易世間名無常病。分段以五陰離散為死。變易猶有生滅之患為病。通稱生死以為世間

【現代漢語翻譯】現代漢語譯本『如來應等正覺師子吼下』，正面闡明了佛陀的證得。前面的《涅槃經》中，先說明如來證得般涅槃（Parinirvana，完全的涅槃），后說明如來證得的原因。現在這裡先說明證得的原因，后說明證得者，文意相互顯現。又針對二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）無法獲得四智（catvari-jnani，四種智慧）的原因，所以現在闡明佛陀證得四智的原因。這是一種鉤鎖相生的關係。又上面闡明二乘無法獲得四智的原因，接著闡明二乘無法獲得四種功德。現在先闡明佛陀證得四種功德，后闡明證得四智者，針對二乘無法獲得四種功德，即闡明佛陀證得四種功德。這也是一種鉤鎖相生的關係。四種功德是指，反轉前面二乘的四種有餘，闡明佛陀證得四種無餘。一是闡明如來知諦（satya，真諦）無餘。二是『于無常壞世間下』，闡明涅槃無餘。三是『無優劣下』，闡明三事無餘。四是『若無明地不斷已下』，闡明斷過無餘。這四種無餘的次第是：諦是根本，所以先闡明知諦無餘。雖有四體，爲了歸於涅槃，所以接著闡明涅槃無餘。舉出三事無優劣，解釋成就涅槃，所以接著闡明三事無餘。之所以能使三事一味，是因為斷除了無明（avidya，無知），所以接著闡明斷過無餘。又在四種無餘中，前兩種闡明佛陀成就無量世間，作為眾生的依靠。第三種闡明成就一切功德，因為三事平等。第四種闡明佛陀沒有過失清凈，滅除了無明。具備這四種意義，所以證得四智。最初的諦中，『知一切苦者』，分段生死（Samsara，輪迴）和變易生死（parinama-marana，變化的死亡）兩種因果以及對治，全部知曉。第二種涅槃無餘之中有二，一是顯現自利德，二是『無覆護世間』，闡明利他德。自利德中又有二，『于無常壞世間』，闡明其所離，『得常住涅槃』，闡明其所得。分段世間名為無常壞，變易世間名為無常病。分段以五陰（panca-skandha，五蘊）離散為死，變易猶有生滅的憂患為病，統稱為生死作為世間。

【English Translation】 English version 『Below the Lion's Roar of the Tathagata, Arhat, Samyak-sambuddha』 directly clarifies the Buddha's attainment. In the previous Nirvana Sutra, it first clarifies the Tathagata's attainment of Parinirvana (complete Nirvana), and then explains the reason for the Tathagata's attainment. Now, it first explains the reason for the attainment, and then clarifies the one who attains, with the meaning of the text appearing mutually. It also addresses the reason why the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana) cannot obtain the Four Wisdoms (catvari-jnani), so it now clarifies the reason why the Buddha attains the Four Wisdoms. This is a relationship of interlocking links. Furthermore, the above clarifies the reason why the Two Vehicles cannot obtain the Four Wisdoms, and then clarifies that the Two Vehicles cannot obtain the Four Merits. Now, it first clarifies the Buddha's attainment of the Four Merits, and then clarifies the one who attains the Four Wisdoms, addressing the Two Vehicles' inability to obtain the Four Merits, thus clarifying the Buddha's attainment of the Four Merits. This is also a relationship of interlocking links. The Four Merits refer to reversing the previous Four Remainders of the Two Vehicles, clarifying the Buddha's attainment of the Four No-Remainders. First, it clarifies that the Tathagata knows the Truth (satya) without remainder. Second, 『Below, in the impermanent and decaying world,』 it clarifies Nirvana without remainder. Third, 『Below, without superiority or inferiority,』 it clarifies the Three Matters without remainder. Fourth, 『If the ground of ignorance (avidya) is not cut off,』 it clarifies cutting off faults without remainder. The order of these Four No-Remainders is: Truth is fundamental, so it first clarifies knowing the Truth without remainder. Although there are four bodies, in order to return to Nirvana, it then clarifies Nirvana without remainder. It cites the Three Matters without superiority or inferiority, explaining the accomplishment of Nirvana, so it then clarifies the Three Matters without remainder. The reason why the Three Matters can be of one flavor is because ignorance has been cut off, so it then clarifies cutting off faults without remainder. Also, in the Four No-Remainders, the first two clarify the Buddha's accomplishment of immeasurable worlds, as a reliance for beings. The third clarifies the accomplishment of all merits, because the Three Matters are equal. The fourth clarifies that the Buddha is without fault and pure, having extinguished ignorance. Possessing these four meanings, one attains the Four Wisdoms. In the initial Truth, 『Knowing all suffering,』 it fully knows the two types of cause and effect of segmented existence (Samsara) and changing existence (parinama-marana), as well as their remedies. In the second Nirvana without remainder, there are two aspects: first, manifesting the merit of self-benefit; second, 『Without covering or protection of the world,』 clarifying the merit of benefiting others. Within the merit of self-benefit, there are also two aspects: 『In the impermanent and decaying world,』 clarifying what is left behind; 『Attaining permanent Nirvana,』 clarifying what is attained. Segmented existence is called impermanent decay, and changing existence is called impermanent sickness. Segmented existence takes the disintegration of the five aggregates (panca-skandha) as death, while changing existence still has the worry of arising and ceasing as sickness, collectively called birth and death as the world.

。馥師以苦集是世間。苦是無常壞。集為無常病。此則通論因果亡。故得涅槃。又釋。變易聖人。皆有法身。死法隨故。說為病苦。乃形上望下為名。若唯望下。但是法身。不得言病。若唯望上。一向是死。且不得論無病。又壞者死也。義則重。故是分段生死。病義則輕。如變易生死又病者苦也。故變易生死有苦。又變易與功德身作病。如來於此二種世間。斷之畢竟。故得涅槃。于無覆下。是利他德。雖住涅槃。無緣大悲。不捨世間。故名化他德。答以三德論之。于無常壞世間謂斷德。常住涅槃謂智德。今明恩德。就化他德亦二。一舉無護無依。二為護為依者。顯涅槃德作護作依。無覆護世間者。分段世間也。離佛更無餘人覆護。無依是變易出世間。離佛更無餘人可依。以變易人覺生死過。求歸依處。故就彼人說其無依。言為護者。如來為彼無覆護世。作覆護也。言為依者。為無依世間作歸依也。使外惡不侵為護。令物始終憑附為依。馥師云。以道化物為護。以滅化人為依。此是對前苦義為死。集義為病也。第三三事無餘之中。初何以故。徴前起后。何故如來獨得涅槃。法無優劣故者。第二釋也。就文為三。初總標無優劣。從智慧等故下。第二明別釋三事無優劣。是故涅槃一味等味下。第三結無優劣。法無優劣者。舉

后顯前。正以如來三事等成。故得涅槃也。法無優劣者。總明如來三事平等也。於一心中隨義互分。故無優劣。如無累邊名解脫。照義邊名波若。又復同是究竟窮滿。故無優劣。如世伊字無優劣。故得涅槃。答上何以故問佛何故獨得常住涅槃。今釋此因。以佛得三法無優劣故得涅槃。下別顯之。智慧等者。名般若無優劣。解脫等。明解脫無優劣。清凈等者。名法身無優劣。三事平等。故名為等。問。何故前明般若。次解脫。后法身。答。生死法。前煩惱。次業。后報。今對煩惱。故前明般若。對業故。次明解脫。對報故。后明法身也。是故下。結也。是故涅槃一味等味。就總結別。是前所說。法無優劣。三事平等得涅槃。故涅槃之法一味等味。一味結前法無優劣。等味結前三事平等。所言味者。從喻為名。如彼大海。雖復廣大。同一鹹味。涅槃如是。三德雖廣體同一味。是故言味。涅槃經文字功德品。分四德為八味。今對於異。故正為一味。於三德中。對昔涅槃。以解脫為要。故獨云謂解脫味也。又出世法中有三種味。一者法味。二禪悅味。三解脫味。今言味者。是何等味。故下說言。謂解脫味。此乃是共通名解脫。一切諸德。出離垢障。故名解脫。如地論云。法身所解脫及般若等。通皆名為凈相解脫。又有人言。法

【現代漢語翻譯】現代漢語譯本：后顯前。正是因為如來的三事（般若、解脫、法身）等同成就，所以才能證得涅槃。『法無優劣』，總的說明如來的三事平等。在同一個心中，隨著意義互相區分，所以沒有優劣。例如，從沒有累贅的方面來說，叫做解脫；從照了意義的方面來說，叫做般若。而且，它們都是究竟圓滿，所以沒有優劣。就像世間的『伊』字，沒有優劣一樣，所以能證得涅槃。這是回答前面『何以故』的問題，即佛陀為何獨得常住涅槃。現在解釋這個原因，因為佛陀得到的三法沒有優劣，所以才能證得涅槃。下面分別顯示：『智慧等』，指的是般若沒有優劣；『解脫等』，說明解脫沒有優劣；『清凈等』，指的是法身沒有優劣。三事平等，所以名為『等』。問：為什麼前面先說般若，其次說解脫，最後說法身？答：生死法，先是煩惱，其次是業，最後是報。現在針對煩惱，所以先說般若；針對業，所以其次說解脫；針對報，所以最後說法身。『是故』以下是總結。『是故涅槃一味等味』，這是就總結來區別。這是前面所說的，法沒有優劣，三事平等才能證得涅槃，所以涅槃之法是一味等味。『一味』總結前面所說的法沒有優劣，『等味』總結前面所說的三事平等。所說的『味』，是從比喻而得名。就像大海，雖然廣大，但只有一種鹹味。涅槃也是如此，三德雖然廣大，本體只有一種味道，所以說是『味』。《涅槃經·文字功德品》將四德分為八味，現在針對差異，所以正說是『一味』。在三德中，針對過去的涅槃，以解脫為重要，所以單獨說『謂解脫味』。而且，出世法中有三種味：一是法味，二是禪悅味，三是解脫味。現在所說的『味』，是哪一種味呢？所以下面說『謂解脫味』。這乃是共通的名稱『解脫』，一切諸德，出離垢障，所以名為解脫。如《地論》所說，法身所解脫以及般若等，都通稱為凈相解脫。又有人說，法

【English Translation】 English version: The latter reveals the former. It is precisely because the Tathagata's three aspects (Prajna, Liberation, Dharmakaya) are equally accomplished that Nirvana is attained. 'The Dharma has no superiority or inferiority' generally explains the equality of the Tathagata's three aspects. Within the same mind, they are mutually distinguished according to their meanings, hence there is no superiority or inferiority. For example, from the aspect of being free from burdens, it is called Liberation; from the aspect of illuminating meaning, it is called Prajna. Moreover, they are both ultimately complete and perfect, hence there is no superiority or inferiority. Just like the worldly 'I' character, there is no superiority or inferiority, so Nirvana can be attained. This answers the previous question of 'Why', that is, why the Buddha alone attains permanent Nirvana. Now, the reason is explained: because the Buddha obtained the three Dharmas without superiority or inferiority, Nirvana can be attained. The following separately reveals: 'Wisdom, etc.' refers to Prajna without superiority or inferiority; 'Liberation, etc.' explains Liberation without superiority or inferiority; 'Purity, etc.' refers to Dharmakaya without superiority or inferiority. The three aspects are equal, hence they are called 'equal'. Question: Why is Prajna mentioned first, then Liberation, and finally Dharmakaya? Answer: In the Dharma of Samsara, first there is affliction, then karma, and finally retribution. Now, in response to affliction, Prajna is mentioned first; in response to karma, Liberation is mentioned next; in response to retribution, Dharmakaya is mentioned last. 'Therefore' below is the conclusion. 'Therefore, Nirvana is one taste and equal taste', this is to distinguish from the conclusion. This is what was said earlier, that the Dharma has no superiority or inferiority, and Nirvana can only be attained with the equality of the three aspects, so the Dharma of Nirvana is one taste and equal taste. 'One taste' concludes the previous statement that the Dharma has no superiority or inferiority, and 'equal taste' concludes the previous statement that the three aspects are equal. The so-called 'taste' is named from a metaphor. Just like the ocean, although vast, it has only one salty taste. Nirvana is also like this, although the three virtues are vast, the essence has only one taste, so it is called 'taste'. The 'Nirvana Sutra - Chapter on the Merits of Words' divides the four virtues into eight tastes, now in response to the differences, it is rightly said to be 'one taste'. Among the three virtues, in response to the past Nirvana, Liberation is considered important, so it is said alone 'called the taste of Liberation'. Moreover, there are three kinds of tastes in the transcendental Dharma: first, the taste of Dharma; second, the taste of Dhyana bliss; and third, the taste of Liberation. Which taste is the 'taste' mentioned now? So it says below 'called the taste of Liberation'. This is a common name 'Liberation', all virtues, departing from defilements and obstacles, so it is called Liberation. As the 'Treatise on the Earth' says, the Liberation of Dharmakaya and Prajna, etc., are all commonly called pure aspect Liberation. Also, some people say that the Dharma

無優劣故得涅槃者。道理之中。無有下中上三種涅槃之優劣。諸佛同涅槃。故言法無優劣也。智慧等故得涅槃者。諸佛同一平等大慧。無有聲聞下慧。緣覺中慧。菩薩上慧也。解脫等故。明無有三乘優劣解脫。一切諸佛同一解脫。清凈等故。且無三乘優劣清凈。一切諸佛同一清凈。是故涅槃一味者。謂同一涅槃味也。等味謂解脫味者。如法華云。為大眾說甘露凈法其法一味解脫涅槃。前釋就三德無優劣。故云等。后釋無有三乘之優劣故。故云無優劣。以理言之。應如后說。世尊若無明住地不斷下。第四明斷過無餘。前略明三無餘。今廣明斷過無餘。互其文也。又欲廣彰無明過患。故廣彰斷過無餘。第四斷過無餘之中。前反后。從初乃至緣無明地。反明如來不斷之失。世尊於此起煩惱下。順明如來斷之為得。何故須反。為欲舉失彰其得義故。如羝羊鬥。將前更卻。二章各兩。初章者。一明由不斷無明故。不得一切佛法。二從是故無明住地下。顯無明生一切煩惱。障一切佛法。初又二一略明不斷無明。不得三事。二廣明不斷無明。不得一切佛法。初段中。若無明地不斷不究竟。返明不斷。不斷無明地體。一向未除。名為不斷。斷猶未窮。名不究竟。不得一味等味。返明不得三事功德。顯果解脫離無明。名為明解脫味。又對

【現代漢語翻譯】現代漢語譯本『無優劣故得涅槃者』，在道理上，沒有下、中、上三種涅槃的優劣之分。諸佛的涅槃是相同的，所以說法沒有優劣。『智慧等故得涅槃者』，諸佛具有同一平等的大智慧，沒有聲聞的下等智慧、緣覺的中等智慧、菩薩的上等智慧。『解脫等故』，說明沒有三乘（聲聞乘、緣覺乘、菩薩乘）解脫的優劣。一切諸佛的解脫是相同的。『清凈等故』，也沒有三乘清凈的優劣。一切諸佛的清凈是相同的。因此，涅槃是『一味』，指的是同一涅槃的味道。『等味謂解脫味者』，如《法華經》所說：『為大眾說甘露凈法，其法一味，解脫涅槃。』前面的解釋是就三德（法身德、般若德、解脫德）沒有優劣而言，所以說是『等』。後面的解釋是沒有三乘的優劣，所以說是『無優劣』。從道理上來說，應該像後面的解釋一樣。『世尊若無明住地不斷下』，第四部分說明斷除過患沒有剩餘。前面簡略地說明了三種沒有剩餘，現在廣泛地說明斷除過患沒有剩餘，互相補充文義。又想廣泛地彰顯無明的過患，所以廣泛地彰顯斷除過患沒有剩餘。第四部分斷除過患沒有剩餘中，先反說后順說。從最初乃至緣無明地，反過來說明如來不斷除的過失。『世尊於此起煩惱下』，順過來說明如來斷除的功德。為什麼要反說？爲了舉出過失，彰顯功德的意義。就像羝羊相鬥，先退後進。這兩章各有兩層意思。第一章，一是說明由於不斷除無明，所以不能得到一切佛法。二是『從是故無明住地下』，顯示無明產生一切煩惱，障礙一切佛法。第一層又分為兩部分，一是簡略地說明不斷除無明，不能得到三種功德。二是廣泛地說明不斷除無明，不能得到一切佛法。第一段中，『若無明地不斷不究竟』，反過來說明不斷除。不斷除無明地的本體，一直沒有去除，叫做不斷。斷除還沒有窮盡，叫做不究竟。『不得一味等味』，反過來說明不能得到三種功德，顯示果地的解脫遠離無明，叫做明解脫味。又針對...

【English Translation】 English version 'Obtaining Nirvana without Superiority or Inferiority': In terms of principle, there are no superior, middle, or inferior distinctions in Nirvana. All Buddhas attain the same Nirvana; therefore, it is said that the Dharma has no superior or inferior aspects. 'Obtaining Nirvana because of Equal Wisdom': All Buddhas possess the same, equal, and great wisdom. There is no inferior wisdom of Sravakas (hearers), middle wisdom of Pratyekabuddhas (solitary realizers), or superior wisdom of Bodhisattvas. 'Because of Equal Liberation': This clarifies that there are no superior or inferior liberations among the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). All Buddhas attain the same liberation. 'Because of Equal Purity': Furthermore, there are no superior or inferior purities among the Three Vehicles. All Buddhas attain the same purity. Therefore, Nirvana is of 'one flavor,' meaning it has the same taste of Nirvana. 'Equal Flavor refers to the Flavor of Liberation': As the Lotus Sutra says, 'For the great assembly, he preaches the pure Dharma of sweet dew, which has one flavor: liberation and Nirvana.' The previous explanation refers to the absence of superiority or inferiority in the Three Virtues (Dharmakaya, Prajna, and Liberation), hence the term 'equal.' The latter explanation refers to the absence of superiority or inferiority among the Three Vehicles, hence the term 'no superiority or inferiority.' In terms of principle, it should be explained as the latter. 'If the World-Honored One does not cease the Abode of Ignorance': The fourth part explains that there is no remainder in the eradication of faults. The previous section briefly explained the three types of 'no remainder,' while this section extensively explains the eradication of faults without remainder, complementing each other. Furthermore, to extensively reveal the faults of ignorance, the eradication of faults without remainder is extensively explained. In the fourth part, 'eradication of faults without remainder,' the reverse is stated first, followed by the direct statement. From the beginning to the ground of ignorance, the faults of the Tathagata's non-cessation are stated in reverse. 'The World-Honored One arises from afflictions here': The direct statement explains the merits of the Tathagata's cessation. Why is the reverse statement necessary? To highlight the merits by pointing out the faults. It is like rams fighting, retreating before advancing. Each of these two chapters has two layers of meaning. The first chapter, one, explains that because ignorance is not ceased, all Buddha-dharmas cannot be attained. Two, 'from the ground of ignorance,' it shows that ignorance generates all afflictions and obstructs all Buddha-dharmas. The first layer is further divided into two parts: one, briefly explaining that by not ceasing ignorance, three merits cannot be attained; two, extensively explaining that by not ceasing ignorance, all Buddha-dharmas cannot be attained. In the first paragraph, 'If the ground of ignorance is not ceased completely,' it states in reverse that it is not ceased. The essence of the ground of ignorance has not been removed, which is called non-cessation. The cessation has not been exhausted, which is called incompleteness. 'Not attaining one flavor and equal flavor' states in reverse that the three merits cannot be attained, showing that the liberation of the fruit-ground is far from ignorance, which is called the flavor of clear liberation. And against...

二乘灰斷。故以圓覺湛然。體無眾累。謂明解脫。攝論云。一味。謂一真如來。一味就其得。解脫明其離。又諸佛說法。意在解脫。故偏明之。第二段中。初何以故。徴前起后。何故不斷無明住地。即便不得三事功德。無明住地不斷已下。用后釋前。由不斷無明住地。故不得恒沙一切佛法。是故不得三事功德。就文為二。一明不斷無明住地。故恒沙不斷。煩惱多於恒沙邊沙。名過恒沙。煩惱是虛空法。聖所應斷。名為斷法。問。何者是恒沙惑。答。略明二種。一就心粗細分別。住性無知。是無明地。于諸法中緣而不了。是恒沙惑。二癡妄分別。癡暗之心。是無明地。妄取分別。是恒沙惑。謂八妄等。不斷不究竟。義同前解。二過恒沙不斷故下。明由不斷恒沙惑。故不得過恒沙一切佛法。佛法多於恒河邊沙。名過恒沙。應得不得。明無始解。緣觀相應。名之為得。謂以實相智。觀實相理。故言緣觀相應。應證不證者。明無終證。滅緣觀相應。目之為證。此則內外並冥。緣觀俱寂。又解。不得菩提。不證涅槃。故言應得不得。應證不證。又釋。應得不得失智。應證不證失斷。今不以斷德為涅槃。為對二乘智斷不具。故作此說。第二段中。前彰無明能生恒沙。次明恒沙依于無明。前中合有十二句文。初句是總。余句是別。是

【現代漢語翻譯】現代漢語譯本二乘（聲聞乘和緣覺乘）執著于灰身滅智，斷滅一切煩惱。因此，他們認為圓滿覺悟的湛然清凈之體，沒有任何累贅，就是所謂的解脫。《攝大乘論》中說，『一味』，指的是唯一的真如（Tathata），如來（Tathagata）藏。『一味』是從證得的角度來說的，『解脫』是從斷離的角度來說的。而且，諸佛說法，意在使眾生解脫，所以偏重於闡明解脫的道理。第二段中，首先是『何以故』，這是提問以引起下文。為什麼不斷除無明住地（Avidya-sthiti），就不能獲得三種功德？『無明住地不斷已下』，是用後面的內容來解釋前面的問題。由於不斷除無明住地，所以不能獲得如恒河沙數般的一切佛法（Buddha-dharma）。因此，就不能獲得三種功德。從文義上來說，分為兩部分。一部分是說明不斷除無明住地，所以恒河沙數般的煩惱（Klesha）就無法斷除。煩惱比恒河邊的沙子還多，稱為『過恒沙』。煩惱是虛空法，是聖者應該斷除的，所以稱為『斷法』。問：什麼是恒河沙數般的迷惑（Moha）？答：簡略地說明兩種。一種是從心的粗細來分別。安住于自性的無知，就是無明地。對於諸法，因緣而生，卻不能明瞭，這就是恒河沙數般的迷惑。另一種是癡妄分別。癡暗的心，就是無明地。虛妄地取著分別，就是恒河沙數般的迷惑。指的是八識的虛妄等。不斷除，不究竟，意義與前面的解釋相同。第二部分，『過恒沙不斷故下』，說明由於不斷除恒河沙數般的迷惑，所以不能獲得超過恒河沙數般的一切佛法。佛法比恒河邊的沙子還多，稱為『過恒沙』。應該得到卻得不到，說明無始以來的解脫。因緣觀想相應，稱為『得』。指的是用實相智（Tattva-jnana）觀實相理（Tattva-lakshana）。所以說因緣觀想相應。應該證得卻不能證得，說明沒有最終的證悟。滅除因緣觀想相應，稱之為證。這就是內外都寂滅，因緣觀想都止息。另一種解釋是，不得菩提（Bodhi），不證涅槃（Nirvana），所以說應該得到卻得不到，應該證得卻不能證得。又一種解釋是，應該得到卻得不到，是失去了智慧（Jnana）；應該證得卻不能證得，是失去了斷德（Visuddhi）。現在不以斷德為涅槃，是爲了針對二乘的智慧和斷德不圓滿，所以這樣說。第二段中，前面是彰顯無明能夠產生恒河沙數般的煩惱，後面是說明恒河沙數般的煩惱依附於無明。前面總共有十二句。第一句是總說，其餘的句子是分別說明。

【English Translation】 English version The Sravakas (Listeners) and Pratyekabuddhas (Solitary Realizers) are attached to the annihilation of body and mind, extinguishing all afflictions. Therefore, they consider the perfectly enlightened, serene, and pure essence, free from all burdens, to be liberation (Moksha). The Mahayana-samgraha states, 'One flavor' refers to the unique Suchness (Tathata), the Tathagatagarbha (Buddha-nature). 'One flavor' is from the perspective of attainment, while 'liberation' is from the perspective of detachment. Moreover, the Buddhas' teachings aim to liberate sentient beings, so they emphasize explaining the principle of liberation. In the second section, it begins with 'Why is it so?', which is a question to introduce the following text. Why is it that without eradicating the Avidya-sthiti (Ground of Ignorance), one cannot obtain the three kinds of merits? 'Without eradicating the Avidya-sthiti' onwards, the following content is used to explain the preceding question. Because the Avidya-sthiti is not eradicated, one cannot obtain all the Buddha-dharmas (Buddha's teachings) as numerous as the sands of the Ganges River. Therefore, one cannot obtain the three kinds of merits. In terms of the text, it is divided into two parts. One part explains that because the Avidya-sthiti is not eradicated, the afflictions (Kleshas) as numerous as the sands of the Ganges River cannot be eliminated. The afflictions are more numerous than the sands on the banks of the Ganges River, called 'beyond the Ganges sands'. Afflictions are empty phenomena, which should be eradicated by the sages, so they are called 'phenomena to be eradicated'. Question: What are the delusions (Mohas) as numerous as the sands of the Ganges River? Answer: Briefly explain two kinds. One is distinguished by the coarseness and fineness of the mind. Abiding in the ignorance of self-nature is the ground of ignorance (Avidya-bhumi). Regarding all phenomena, arising from conditions but not understanding them, this is the delusion as numerous as the sands of the Ganges River. The other is delusional discrimination. The mind of ignorance and darkness is the ground of ignorance. Vainly grasping and discriminating is the delusion as numerous as the sands of the Ganges River. This refers to the illusions of the eight consciousnesses, etc. Not eradicating them completely has the same meaning as the previous explanation. The second part, 'Because what is beyond the Ganges sands is not eradicated', explains that because the delusions as numerous as the sands of the Ganges River are not eradicated, one cannot obtain all the Buddha-dharmas that are more numerous than the sands of the Ganges River. The Buddha-dharmas are more numerous than the sands on the banks of the Ganges River, called 'beyond the Ganges sands'. Should be attained but not attained, indicating liberation from beginningless time. Corresponding to the contemplation of conditions is called 'attainment'. This refers to using the wisdom of reality (Tattva-jnana) to contemplate the principle of reality (Tattva-lakshana). Therefore, it is said that it corresponds to the contemplation of conditions. Should be realized but not realized, indicating no ultimate realization. Extinguishing the correspondence to the contemplation of conditions is called realization. This means that both internally and externally are extinguished, and the contemplation of conditions is ceased. Another explanation is that one does not attain Bodhi (Enlightenment) and does not realize Nirvana (Liberation), so it is said that one should attain but does not attain, and one should realize but does not realize. Yet another explanation is that should be attained but not attained is losing wisdom (Jnana); should be realized but not realized is losing the virtue of cessation (Visuddhi). Now, the virtue of cessation is not considered Nirvana, but this is said in response to the Sravakas and Pratyekabuddhas whose wisdom and virtue of cessation are not complete. In the second section, the first part highlights that ignorance can generate afflictions as numerous as the sands of the Ganges River, and the second part explains that afflictions as numerous as the sands of the Ganges River depend on ignorance. The first part has a total of twelve sentences. The first sentence is a general statement, and the remaining sentences are specific explanations.

故無明積聚生一切修斷煩惱上煩惱者。是初總也。是故之言。承前顯后。是前不斷無明住地。過恒沙等且不斷故。無明住地積聚生於一切煩惱。積聚者。謂從輕之重。品數無極。故云積聚。所生煩惱。應為道治。是故名為修斷煩惱。一切對治道。名修道。覆諸德上。名上煩惱。又起增強。且名為上。又起自根本之上。故名為上。彼生心上煩惱。是其別也。別中前七。能覆因上。后之四句。能覆果上。彼生心上煩惱者。覆菩提心。彼無明地。生於菩提心上煩惱。于大菩提。不知愿求。是其相也。舉此能治之心。別所治煩惱。故名生心上煩惱。言上者。顯心所治者是增強煩惱。故名為上。又通言上者。上是諸德之處名也。如物在瓶上住。上第故名為上。有人言。心為萬行之體。覆行則覆心。故云心上煩惱。此句是總。不只局菩提心也。下有六句。覆菩提行。止是定初。觀是慧初。故睿師注凈名云。止觀。定慧之根也。禪與正受。是定行成也。世俗八禪。名之為禪。合理之靜。說為正受。雜心云。謂滅盡定名正受。馥師以四禪為禪。無色為正受。瑤師以諸禪為禪。三三昧為正受。一釋云。以靜為禪。以散為障。一釋云。以靜知為禪。散動無知為障。方便與智。是慧行成。功用之慧。名為方便。實慧名智。菩薩行中。略明定慧

【現代漢語翻譯】現代漢語譯本因此，由於無明（avidyā，對事物真相的無知）的積聚，產生了一切需要通過修行來斷除的煩惱（kleśa，精神上的痛苦）和上煩惱（upakleśa，細微的煩惱）。這是最初的總括說明。『是故』一詞，承接前文，啟示後文。因為先前沒有斷除無明住地（avidyā-sthiti，無明的駐留之處），經過如恒河沙數般漫長的時間也無法斷除，所以無明住地的積聚產生了一切煩惱。『積聚』指的是從輕到重，品類數量沒有窮盡，所以稱為積聚。所產生的煩惱，應該用佛道來對治，因此稱為修斷煩惱。一切對治的道，稱為修道。覆蓋在一切功德之上，稱為上煩惱。或者說，生起並增強，暫且稱為『上』。又或者說，從根本之上生起，所以稱為『上』。這些生於心上的煩惱，是具體的說明。在具體說明中，前七句能夠覆蓋因，后四句能夠覆蓋果。『彼生心上煩惱者』，覆蓋菩提心（bodhicitta，覺悟之心）。這些無明之地，產生於菩提心上的煩惱，對於偉大的菩提，不知愿求，這就是它的相狀。舉出這種能夠對治的心，來區分所要對治的煩惱，所以稱為生心上煩惱。說『上』，是爲了顯示心所要對治的是增強的煩惱，所以稱為『上』。又通俗地說『上』，『上』是諸種功德所在之處的名稱。就像東西在瓶子上一樣，在最上面，所以稱為『上』。有人說，心是萬行的本體，覆蓋了行為就覆蓋了心，所以說心上煩惱。這句話是總括性的，不只侷限於菩提心。下面有六句，覆蓋菩提行。止（śamatha，止息）是定的開始，觀（vipaśyanā，觀照）是慧的開始。所以睿師在註解《維摩詰經》時說，止觀是定慧的根本。禪（dhyāna，禪定）與正受（samāpatti，正確的領受），是定行的成就。世俗的八禪，稱之為禪。與真理相應的寂靜，稱為正受。《雜心論》說，滅盡定（nirodha-samāpatti，滅盡一切感受和想法的禪定）稱為正受。馥師認為四禪是禪，無色定是正受。瑤師認為諸禪是禪，三三昧（samādhi，專注）是正受。一種解釋說，以寂靜為禪，以散亂為障礙。一種解釋說，以寂靜的智慧為禪，散亂而無知為障礙。方便（upāya，善巧的方法）與智（jñāna，智慧），是慧行的成就。功用的智慧，稱為方便，真實的智慧，稱為智。菩薩行中，簡略地說明了定和慧。

【English Translation】 English version Therefore, due to the accumulation of avidyā (ignorance), all kleśas (afflictions) and upakleśas (minor afflictions) that need to be severed through practice arise. This is the initial general statement. The phrase 'therefore' connects the preceding and reveals the following. Because the avidyā-sthiti (abode of ignorance) has not been severed before, even after kalpas as numerous as the sands of the Ganges, it still cannot be severed. Therefore, the accumulation of the abode of ignorance gives rise to all afflictions. 'Accumulation' refers to the progression from light to heavy, with limitless categories, hence it is called accumulation. The afflictions that arise should be treated with the path of Dharma, hence they are called afflictions to be severed through practice. All paths of treatment are called the path of practice. Covering all virtues is called upakleśa. Or, arising and increasing, it is temporarily called 'upa' (above). Or, arising from above the root, hence it is called 'upa'. These afflictions arising on the mind are specific explanations. In the specific explanations, the first seven phrases can cover the cause, and the last four phrases can cover the effect. 'Those afflictions arising on the mind' cover bodhicitta (the mind of enlightenment). These abodes of ignorance give rise to afflictions on the mind of enlightenment, and one does not know to aspire to great bodhi, this is its characteristic. Singling out this mind that can treat, to distinguish the afflictions to be treated, hence it is called afflictions arising on the mind. Saying 'upa' is to show that what the mind is treating is the increasing affliction, hence it is called 'upa'. Also, generally speaking, 'upa' is the name for the place where all virtues reside. Just like things reside on top of a bottle, at the very top, hence it is called 'upa'. Some say that the mind is the essence of all practices, covering the practices covers the mind, hence it is called afflictions on the mind. This sentence is a general statement, not limited to just the mind of enlightenment. Below are six sentences covering the practice of bodhi. Śamatha (calm abiding) is the beginning of samādhi (concentration), and vipaśyanā (insight) is the beginning of prajñā (wisdom). Therefore, Master Rui, in his commentary on the Vimalakīrti Sutra, said that śamatha and vipaśyanā are the roots of samādhi and prajñā. Dhyāna (meditation) and samāpatti (attainment) are the accomplishments of the practice of samādhi. The worldly eight dhyānas are called dhyāna. The stillness that accords with truth is called samāpatti. The Abhidharmasamuccaya says that nirodha-samāpatti (cessation of perception and sensation) is called samāpatti. Master Fu considers the four dhyānas as dhyāna, and the formless attainments as samāpatti. Master Yao considers all dhyānas as dhyāna, and the three samādhis as samāpatti. One explanation says that stillness is dhyāna, and distraction is an obstacle. Another explanation says that stillness with knowledge is dhyāna, and scattered movement without knowledge is an obstacle. Upāya (skillful means) and jñāna (wisdom) are the accomplishments of the practice of prajñā. The wisdom of function is called upāya, and true wisdom is called jñāna. In the practice of a Bodhisattva, samādhi and prajñā are briefly explained.

。止觀是定慧之因。禪與正受是定果。方便與智是慧果。二智障者。或以無知為障。或以偏執為障。下覆果中。果上是總。后三是別。得是功德。力與無畏。是佛智慧。又果是涅槃。得是菩提。力無畏等。是菩提別義。又菩提涅槃。智斷不同。力無畏。內外有異。有人言。十住論云。菩薩成就堪受等七法。以菩提為德。七法為果。若就小乘。八賢聖為得。智斷為果。此則人法相對。故有果得不同。此果得等。雖不正斷。且有證斷之義故舉以別煩惱也。又此中直舉能障之惑。以彰諸德。不即明諸德即斷此惑也。於此等行。不知修習。名為煩惱。上來無明能生恒沙。次顯恒沙依于無明。過恒沙一切皆依無明住地所建立起者。以恒沙依無明地得存立也。無明望恒沙有三義。一者無明生恒沙。故是因義。二者有四住種子。藉無明而生。故是緣義。三由無明方生恒沙。令恒沙迷境障牽生。故名建立。上來第一反明不斷。從世尊已下。第二順佛斷。斷中對前文還有二。一明如來斷無明。故恒沙隨斷。翻上第二。二如是一切上煩惱斷過恒沙等如來得下。明由斷恒沙惑。故得恒沙佛法。翻前第一。所以第一翻第二者。由上第二無明生一切惑。是故今明斷無明故一切惑斷。第二翻第一者。上明由不斷無明不得一切佛法。是故斷無明故得一

【現代漢語翻譯】現代漢語譯本止觀（Śamatha-Vipassanā，止是止息，觀是觀察）是定的因和慧的因。禪（Dhyāna，冥想）與正受（Samādhi，三摩地）是定的果。方便（Upāya，善巧）與智（Jñāna，智慧）是慧的果。兩種智慧的障礙，或者是因為無知而成為障礙，或者是因為偏執而成為障礙。下面覆蓋果中，『果上』是總說，後面三個是別說。『得』是功德。『力』（Bala，力量）與『無畏』（Vaiśāradya，無所畏懼）是佛的智慧。又，『果』是涅槃（Nirvāṇa，寂滅）。『得』是菩提（Bodhi，覺悟）。力、無畏等，是菩提的別義。又，菩提、涅槃，在智慧和斷除方面不同。力、無畏，在內外方面有差異。有人說，《十住論》說，菩薩成就堪受等七法，以菩提為德，七法為果。如果就小乘來說，八賢聖為得，智斷為果。這是人法相對，所以有果和得的不同。這些果和得等，雖然不是直接斷除，但有證悟和斷除的意義，所以舉出來以區別煩惱。又，這裡直接舉出能障礙的迷惑，以彰顯諸德，不是直接說明諸德即是斷除這些迷惑。對於這些修行，不知修習，名為煩惱。上面說無明（Avidyā，無明）能生恒沙（Gaṅgā，恒河）煩惱，下面顯示恒沙煩惱依于無明。超過恒沙的一切都依無明住地所建立起來，因為恒沙煩惱依無明地才能存在。無明對於恒沙煩惱有三種意義：一是無明生恒沙煩惱，所以是因義；二是有四住地煩惱的種子，憑藉無明而生，所以是緣義；三是由無明才生恒沙煩惱，令恒沙煩惱迷惑境界、障礙牽引眾生，所以名為建立。上面第一部分反過來說明不斷除無明。從世尊以下，第二部分順著佛來說明斷除無明。斷除無明中，對照前面的文還有兩點：一是說明如來斷除無明，所以恒沙煩惱隨著斷除，翻轉上面的第二部分；二是『如是一切上煩惱斷過恒沙等如來得下』，說明由於斷除恒沙煩惱，所以得到恒沙佛法，翻轉前面的第一部分。所以第一部分翻轉第二部分的原因是，上面說第二部分無明生一切惑，所以現在說明斷除無明故一切惑斷。第二部分翻轉第一部分的原因是，上面說明由於不斷除無明不得一切佛法，所以斷除無明故得一切佛法。

【English Translation】 English version Śamatha-Vipassanā (Śamatha meaning tranquility, Vipassanā meaning insight) are the causes of Samādhi (concentration) and Jñāna (wisdom). Dhyāna (meditation) and Samādhi are the fruits of Samādhi. Upāya (skillful means) and Jñāna are the fruits of wisdom. The two kinds of obstacles to wisdom are either ignorance or attachment. 'Covering the fruits below', 'fruits above' is a general statement, and the following three are specific statements. 'Attainment' is merit. 'Bala' (strength) and 'Vaiśāradya' (fearlessness) are the wisdom of the Buddha. Furthermore, 'fruit' is Nirvāṇa (liberation). 'Attainment' is Bodhi (enlightenment). Strength, fearlessness, etc., are different aspects of Bodhi. Moreover, Bodhi and Nirvāṇa are different in terms of wisdom and cessation. Strength and fearlessness have differences internally and externally. Some say that the Daśabhūmika Sūtra says that Bodhisattvas achieve seven qualities including being worthy of receiving, with Bodhi as the virtue and the seven qualities as the fruit. If we consider the Hīnayāna (small vehicle), the eight noble ones are the attainment, and wisdom and cessation are the fruit. This is a comparison between person and Dharma, so there are differences between fruit and attainment. These fruits and attainments, although not direct cessation, have the meaning of realization and cessation, so they are mentioned to distinguish afflictions. Also, here, the afflictions that can obstruct are directly mentioned to highlight the virtues, not directly stating that the virtues are the cessation of these afflictions. Not knowing how to cultivate these practices is called affliction. Above, it is said that Avidyā (ignorance) can generate Gaṅgā (Ganges) sands of afflictions, and below it is shown that the Ganges sands of afflictions rely on ignorance. Everything beyond the Ganges sands is established based on the ground of ignorance, because the Ganges sands of afflictions can only exist based on the ground of ignorance. Ignorance has three meanings for the Ganges sands of afflictions: first, ignorance generates the Ganges sands of afflictions, so it is the meaning of cause; second, there are seeds of the four abodes of afflictions, which are generated by relying on ignorance, so it is the meaning of condition; third, the Ganges sands of afflictions are generated by ignorance, causing the Ganges sands of afflictions to confuse the realm, obstruct and lead sentient beings, so it is called establishment. The first part above reverses to explain non-cessation. From the World Honored One onwards, the second part follows the Buddha to explain the cessation of ignorance. In the cessation of ignorance, there are two points in contrast to the previous text: one is to explain that the Tathāgata (Thus Come One) ceases ignorance, so the Ganges sands of afflictions cease accordingly, reversing the second part above; the second is 'Thus all the above afflictions cease, exceeding the Ganges sands, etc., the Tathāgata attains below', explaining that because the Ganges sands of afflictions are ceased, the Ganges sands of Buddha-dharmas are attained, reversing the first part above. The reason why the first part reverses the second part is that the second part above says that ignorance generates all afflictions, so now it is explained that all afflictions cease because ignorance is ceased. The reason why the second part reverses the first part is that the first part above explains that all Buddha-dharmas cannot be attained because ignorance is not ceased, so all Buddha-dharmas are attained because ignorance is ceased.

切佛法。初中有三。謂法。譬。合。三文各二。法中二者。一雙牒粗細。二明粗依于細。前中初言。於此起煩惱剎那相應。彰恒沙惑粗于無明。於此無明起恒沙惑。名於此起。作念而起。名剎那心。作念所起。與心別體。共心相應。名剎那相應。世尊心不相應無始無明下。彰無明地細于恒沙。心不相應。翻前相應。無始翻前剎那心也。久來性成。非作念起。故曰無始無明住地。對前於此起煩惱也。問。前明二種煩惱粗細之相。今何故辨。答。今為欲結如來能斷。故復舉也。又欲明煩惱若粗若細。皆是無明住地所持也。世尊若復過於恒沙下。第二粗依于細。過恒河沙如來菩提智應斷者。彼恒沙惑佛應斷也。一切皆是無明住地所持立者。彰彼恒沙依無明也。所持者能生。所立者能增長。然四住望無明。悉是無明家起。但就起中。復分住地性成在已者。名四住地。現行於緣。說之為起。然此四種住地性成者。現行緣時。且得說四種現起。即此恒沙起者。性成不行緣時。且得說恒沙住地也。若此四住起正使者。若治斷時。無明不必斷。論其習氣。要斷無明盡。習氣方盡。如地持說。十地斷習氣。佛地斷無明。又四住望恒沙。四住粗。恒沙細。故四住是界內惑。恒沙是界外惑。若通論之。四住恒沙。並是恒沙煩惱。何以得知。如

止上煩惱觀上煩惱等。豈當是恒沙煩惱。非四住煩惱。譬如一切種子下。第二譬說亦二。一明種子依地。二明地壞彼且隨壞。所以作二譬者。欲顯無明是眾惑根本義。以一切惑皆依無明。無明若斷。一切惑斷。如是過恒沙下。第三合譬亦二。初合種子依地譬。若無明下。合第二地壞故種子壞也。如是一切上煩惱者。自上已來。明斷無明。故一切惑斷。今第二斷無明。故一切惑斷。得恒沙功德。翻前第一不斷無明。故不得一切佛法。上有二。一不斷無明。故不得三事。二不斷無明。故不得一切佛法。今翻二即二。初翻第二斷無明。故得恒沙功德。次翻第一斷無明。故得三事功德。所以不次第者。由上明斷無明。故一切惑斷。以一切惑斷。故得一切佛法。文勢相接故也。次翻第一得三事者。欲顯三事猶屬恒沙功德所攝故也。今前第一明恒沙功德。一切知見下。第二明得三事。一切知見。得般若也。離一切惡。得一切功德法身也。法王已下。得解脫也。法王法主。得解脫人。於法自在。故名法王。佛得諸法。故名法主。而得自在。是解脫德。於二障中智心無礙。名得自在。登一切法自在之地。是解脫位。解脫山頂名自在。自上已來。明佛得智所以也。如來下。正明佛得四智。詳文鉤鎖相生。由屬恒沙德攝。若就曲分。上明四

【現代漢語翻譯】現代漢語譯本『止上煩惱觀上煩惱等』，難道是指如恒河沙數般的煩惱，而不是四住煩惱（sì zhù fánnǎo，四種根本煩惱）嗎？譬如一切種子種下，第二個譬喻也分為兩部分：一是說明種子依賴土地，二是說明土地壞了，種子也隨之壞掉。之所以用兩個譬喻，是爲了彰顯無明（wúmíng，ignorance）是眾惑的根本之義，因為一切迷惑都依賴於無明。無明如果斷除，一切迷惑也就斷除了。如同『過恒沙』以下所說，第三個合譬也分為兩部分：首先是合種子依賴土地的譬喻，如果無明斷除，那麼合第二個土地壞了，種子也壞掉的譬喻。如同『一切上煩惱』所說，從上面開始，闡明斷除無明，所以一切迷惑都斷除了。現在是第二個斷除無明，所以一切迷惑都斷除了，得到如恒河沙數般的功德，與前面第一種不斷除無明，所以得不到一切佛法的情況相反。上面有兩種情況：一是不斷除無明，所以得不到三事；二是不斷除無明，所以得不到一切佛法。現在翻轉這兩種情況，也就是兩種情況：首先是翻轉第二種情況，斷除無明，所以得到如恒河沙數般的功德；其次是翻轉第一種情況，斷除無明，所以得到三事功德。之所以不按順序，是因為上面闡明斷除無明，所以一切迷惑都斷除了，因為一切迷惑都斷除了，所以得到一切佛法，文勢相接的緣故。其次是翻轉第一種情況得到三事，是爲了彰顯三事仍然屬於恒河沙數功德所攝。現在前面第一種情況闡明恒河沙數功德，『一切知見』以下，第二種情況闡明得到三事。『一切知見』，是得到般若（bōrě，wisdom）智慧。『離一切惡』，是得到一切功德法身（gōngdé fǎshēn，Dharmakaya of merit）。『法王』以下，是得到解脫（jiětuō，liberation）。法王法主，是得到解脫的人，對於法自在，所以名為法王。佛得到諸法，所以名為法主，並且得到自在，是解脫的功德。在二障（èr zhàng，two hindrances）中，智慧之心沒有阻礙，名為得到自在。登上一切法自在之地，是解脫的地位。解脫山頂名為自在。從上面開始，闡明佛得到智慧的原因。『如來』以下，正式闡明佛得到四智。詳細的文句鉤鎖相生，由於屬於恒河沙數功德所攝，如果就細緻劃分，上面闡明四智。

【English Translation】 English version 『Stopping the afflictions above, observing the afflictions above, etc.』, does this refer to afflictions like the sands of the Ganges, and not the four abodes of afflictions (sì zhù fánnǎo, four fundamental afflictions)? It's like planting all kinds of seeds. The second analogy is also in two parts: first, it explains that seeds depend on the earth; second, it explains that if the earth is destroyed, the seeds are also destroyed along with it. The reason for using two analogies is to highlight that ignorance (wúmíng, ignorance) is the root of all delusions, because all delusions depend on ignorance. If ignorance is cut off, all delusions are also cut off. As it says below, 『beyond the Ganges sands,』 the third combined analogy is also in two parts: first, it combines the analogy of seeds depending on the earth; if ignorance is cut off, then it combines the second analogy of the earth being destroyed, and the seeds being destroyed as well. As it says, 『all afflictions above,』 from the beginning, it explains that cutting off ignorance, so all delusions are cut off. Now, the second is cutting off ignorance, so all delusions are cut off, and one obtains merits like the sands of the Ganges, which is the opposite of the first case of not cutting off ignorance, so one does not obtain all the Buddha-dharma. There are two cases above: one is not cutting off ignorance, so one does not obtain the three things; the second is not cutting off ignorance, so one does not obtain all the Buddha-dharma. Now, reversing these two cases, there are also two cases: first, reversing the second case, cutting off ignorance, so one obtains merits like the sands of the Ganges; second, reversing the first case, cutting off ignorance, so one obtains the merits of the three things. The reason for not following the order is because the above explains cutting off ignorance, so all delusions are cut off, and because all delusions are cut off, one obtains all the Buddha-dharma, because the text flows continuously. Next, reversing the first case to obtain the three things is to highlight that the three things still belong to the merits encompassed by the sands of the Ganges. Now, the first case above explains the merits of the sands of the Ganges, and 『all knowledge and views』 below, the second case explains obtaining the three things. 『All knowledge and views』 is obtaining prajna (bōrě, wisdom). 『Leaving all evil』 is obtaining all the meritorious Dharmakaya (gōngdé fǎshēn, Dharmakaya of merit). 『King of Dharma』 below is obtaining liberation (jiětuō, liberation). The King of Dharma and Lord of Dharma are people who have obtained liberation, and are at ease with the Dharma, so they are called the King of Dharma. The Buddha obtains all dharmas, so he is called the Lord of Dharma, and obtains ease, which is the merit of liberation. In the two hindrances (èr zhàng, two hindrances), the mind of wisdom is without obstruction, which is called obtaining ease. Ascending to the land of ease of all dharmas is the position of liberation. The summit of the mountain of liberation is called ease. From the beginning, it explains the reason why the Buddha obtains wisdom. 『Tathagata』 below formally explains that the Buddha obtains the four wisdoms. The detailed sentences are interlinked, because they belong to the merits encompassed by the sands of the Ganges. If we divide it meticulously, the above explains the four wisdoms.

智所以。今正明得四智。就文為二。前辨后結。如來等覺。是得智人。正師子吼。正明得智。內德難彰。寄言以顯。師子吼。喻說也。所言不怯。名師子吼。我生已盡。法說言也。是故下結。是佛具前四種功德。得四智故。正師子吼。我生已盡。梵行已立等。是故世尊。結得智人。以師子吼。結師子吼。依于了下。結我生等。如來四智。究竟窮極。名爲了義。於此了義。一向記說我生盡等。彼二乘人。望下言得。望上不得。名兩向說。如來唯有望下說得。名一向記說。林公云。外國或名說。或名記。此方翻之不悉。故記說兩存。眾師並云。佛得四智中有二。一者明佛得四智所以。第二正明佛得四智。作此判者。于文不足。若二段皆明四智者。於四無餘中。但得知諦無餘耳。以知四諦。故名四智。若爾。便失三無餘意。今詳文大意者。以不斷無明。故不得一切佛法。由斷無明。故得一切佛法。一切佛法。難可具敘。上來略明四種無餘。乃至最後明得恒沙佛法及四智等也。略寄四智一條。如上所判文也。

勝鬘寶窟卷中(之末) 大正藏第 37 冊 No. 1744 勝鬘寶窟

勝鬘寶窟卷下(之本)

慧日道場沙門釋吉藏撰

世尊不受後有智者。上來廣明二乘有畏。從此下第二會之入大

【現代漢語翻譯】現代漢語譯本：之所以有智慧，是因為現在真正明白了四智。從文義上來看，分為兩部分。前面是辨析，後面是總結。如來等覺（Tathāgata Samyak-saṃbuddha，佛的稱號，意為正等覺者），是獲得智慧的人。正是以獅子吼（siṃhanāda，比喻佛陀說法無畏）的方式，來闡明獲得智慧。內在的德行難以彰顯，所以藉助言語來顯現。『獅子吼』是比喻說法。所說的話語沒有怯懦，就叫做『獅子吼』。『我生已盡』，這是佛陀的法說之言。因此下面進行總結。這是因為佛陀具備了前面所說的四種功德，獲得了四智的緣故，所以才能發出真正的獅子吼，說『我生已盡，梵行已立』等等。因此，世尊總結說，是獲得智慧的人，以獅子吼的方式，來總結獅子吼。依據『了』字以下的內容，總結『我生已盡』等語。如來的四智，究竟窮盡，就叫做『了義』。對於這個『了義』，一向記說『我生已盡』等語。那些二乘人（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘），從下往上看，說是得到了，從上往下看，說是沒有得到，這就叫做『兩向說』。如來只是從下往上說得到了，這就叫做『一向記說』。林公說，外國或者叫做『說』，或者叫做『記』，我們這裡翻譯的時候沒有完全區分，所以『記』和『說』兩種說法都保留了下來。眾位法師都認為，佛陀獲得的四智中有兩種含義：第一是闡明佛陀獲得四智的原因；第二是真正闡明佛陀獲得的四智。這樣判別，在文義上是不夠充分的。如果兩段都是闡明四智，那麼在『四無餘』中，就只能得知『諦無餘』而已。因為知道四諦（catvāri āryasatyāni，四聖諦），所以才叫做四智。如果這樣，就失去了『三無餘』的意義。現在詳細考察文義的大意，是因為沒有斷除無明（avidyā，佛教中的根本煩惱），所以不能獲得一切佛法。由於斷除了無明，所以才能獲得一切佛法。一切佛法，難以完全敘述。上面簡略地闡明了四種無餘，乃至最後闡明獲得恒河沙數般的佛法以及四智等等。簡略地寄託於四智這一條。就像上面所判別的文義一樣。

《勝鬘寶窟》卷中（之末）大正藏第37冊 No. 1744 《勝鬘寶窟》

《勝鬘寶窟》卷下（之本）

慧日道場沙門釋吉藏撰

世尊不受後有智者。上面廣泛地闡明了二乘的畏懼。從這裡開始是第二會之入大（Mahāyāna，大乘佛教）。

【English Translation】 English version: The reason for wisdom is that we now truly understand the Four Wisdoms. From the perspective of the text, it is divided into two parts. The first part is analysis, and the second part is conclusion. The Tathāgata Samyak-saṃbuddha (the title of the Buddha, meaning the Perfectly Enlightened One) is the person who has attained wisdom. It is precisely through the Lion's Roar (siṃhanāda, a metaphor for the Buddha's fearless teaching) that the attainment of wisdom is explained. Inner virtues are difficult to manifest, so they are revealed through words. 'Lion's Roar' is a metaphor for teaching. Speech without timidity is called 'Lion's Roar'. 'My birth is exhausted' is the Buddha's Dharma speech. Therefore, the following is a conclusion. This is because the Buddha possesses the four merits mentioned earlier and has attained the Four Wisdoms, so he can utter the true Lion's Roar, saying 'My birth is exhausted, the Brahmacarya (brahmacarya, pure conduct) has been established,' and so on. Therefore, the World-Honored One concludes that it is the person who has attained wisdom who uses the Lion's Roar to conclude the Lion's Roar. Based on the content below the word 'completely', the conclusion is 'My birth is exhausted,' and so on. The Tathāgata's Four Wisdoms, ultimately exhausted, are called 'definitive meaning'. Regarding this 'definitive meaning', it is always recorded and said that 'My birth is exhausted,' and so on. Those of the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Buddha Vehicle), looking from below, say they have attained it; looking from above, they say they have not attained it. This is called 'two-way speech'. The Tathāgata only says that he has attained it from below, which is called 'one-way recording and speech'. Master Lin said that in foreign countries, it is called either 'speech' or 'recording'. When we translated it here, we did not fully distinguish them, so both 'recording' and 'speech' are retained. All the Dharma masters believe that there are two meanings in the Four Wisdoms attained by the Buddha: first, to explain the reason why the Buddha attained the Four Wisdoms; second, to truly explain the Four Wisdoms attained by the Buddha. This kind of judgment is not sufficient in terms of the text. If both paragraphs explain the Four Wisdoms, then in the 'Four No-Remainders', one can only know the 'Truth No-Remainder'. Because one knows the Four Noble Truths (catvāri āryasatyāni, the Four Noble Truths), it is called the Four Wisdoms. If so, then the meaning of the 'Three No-Remainders' is lost. Now, examining the general meaning of the text in detail, it is because one has not cut off ignorance (avidyā, the fundamental affliction in Buddhism) that one cannot attain all the Buddha-Dharmas. Because one has cut off ignorance, one can attain all the Buddha-Dharmas. All the Buddha-Dharmas are difficult to fully describe. The above briefly explains the Four No-Remainders, and finally explains the attainment of Buddha-Dharmas as numerous as the sands of the Ganges River, as well as the Four Wisdoms, and so on. It is briefly entrusted to the item of the Four Wisdoms. It is like the meaning of the text judged above.

Shèngmán Bǎokū (Śrīmālādevīsiṃhanāda-sūtra-bhāṣya) Scroll Middle (End) Taishō Tripiṭaka Volume 37 No. 1744 Shèngmán Bǎokū (Śrīmālādevīsiṃhanāda-sūtra-bhāṣya)

Shèngmán Bǎokū (Śrīmālādevīsiṃhanāda-sūtra-bhāṣya) Scroll Lower (Beginning)

Composed by Śramaṇa Shì Jízàng (Jizang) of Huìrì (Sun of Wisdom) Monastery

The World-Honored One does not accept the wisdom of those who have future existence. The above extensively explains the fear of the Two Vehicles. From here onwards is the second assembly's entry into the Great (Mahāyāna, the Great Vehicle of Buddhism).

。以有畏者。終趣無畏。就文有二。第一牒前二種四智。二從彼先所得地不愚法下。會小入大。牒四智者。由佛四智究竟。二乘四智不究竟。是故會二乘以入佛乘也。不受後有智有二者。總牒大小二種四智。舉后以牒。是故偏言不受後有智有二也。下別牒之。前牒佛智。羅漢辟支度生死下。牒二乘智。牒佛智中。前牒三事得智所以。一切爾炎無礙慧下。正牒智體也。得所以中。上有四無餘。今具牒三事。前牒法身。次牒般若。后牒解脫。就法身中。初至出世。明其位極。余顯德滿。三事之中齊有此二。位極中。無上調御。對治勝也。佛善調御中極。故曰無上。降伏四魔。離過盡也。如來善斷生死因。故降煩惱魔。亦能滅除生死果。故降伏陰魔及以死魔。內患既除。外無不伏。故降天魔。智度論云。得無生法忍。降煩惱魔。得法身。降伏陰魔。得無生法忍及法身。降伏死魔。得不動三昧。降伏天魔如大集經中。對四種功德。破壞四魔。一對四諦智以說。若知苦能壞陰魔。若斷集壞煩惱魔。若為證滅壞死魔。若能修道壞天魔。二對四法印智以說。若能見苦壞陰魔。若見無常壞煩惱魔。若見無我壞死魔。若見涅槃寂滅天魔。三對四念處智以說。若能觀身壞陰魔。若能觀受壞煩惱魔。若能觀心壞死魔。若能觀法壞天魔。四對三

【現代漢語翻譯】以有畏懼之心的人，最終會趨向于無畏的境界。就文義而言，分為兩部分。第一部分是重複前面所說的兩種四智。第二部分從『從彼先所得地不愚法下』開始，會合小乘歸入大乘。重複四智，是因為佛的四智是究竟圓滿的，而二乘的四智是不究竟的，所以會合二乘歸入佛乘。『不受後有智有二』，總括大小乘的兩種四智，舉出後面的『不受後有智』來代表。所以偏說『不受後有智有二』。下面分別重複說明。前面重複佛智，『羅漢辟支度生死下』，重複二乘智。在重複佛智中，先重複獲得智慧的原因，『一切爾炎無礙慧下』，正式重複智慧的本體。在獲得智慧的原因中，上面有『四無餘』，現在全部重複三事。先重複法身，其次重複般若，最後重複解脫。在法身中，從開始到出世，說明其位達到極點，其餘部分顯示功德圓滿。三事之中都具備這兩點。在位達到極點中，『無上調御』，是對治的殊勝。佛是善於調御中的極致，所以說是『無上』。『降伏四魔』，是遠離過失的完盡。如來善於斷除生死的因，所以降伏煩惱魔；也能滅除生死的果，所以降伏陰魔以及死魔。內部的禍患既然消除，外部就沒有不能降伏的，所以降伏天魔。《智度論》說：『得到無生法忍，降伏煩惱魔；得到法身，降伏陰魔；得到無生法忍及法身，降伏死魔；得到不動三昧，降伏天魔。』如同《大集經》中，針對四種功德，破壞四魔。一是針對四諦智來說，如果知道苦就能破壞陰魔，如果斷除集就能破壞煩惱魔，如果爲了證得滅就能破壞死魔，如果能夠修道就能破壞天魔。二是針對四法印智來說，如果能見到苦就能破壞陰魔，如果見到無常就能破壞煩惱魔，如果見到無我就能破壞死魔，如果見到涅槃寂滅就能破壞天魔。三是針對四念處智來說，如果能夠觀察身就能破壞陰魔，如果能夠觀察受就能破壞煩惱魔，如果能夠觀察心就能破壞死魔，如果能夠觀察法就能破壞天魔。四是針對三... 現代漢語譯本：以有畏懼之心的人，最終會趨向于無畏的境界。就文義而言，分為兩部分。第一部分是重複前面所說的兩種四智。第二部分從『從彼先所得地不愚法下』開始，會合小乘歸入大乘。重複四智，是因為佛的四智是究竟圓滿的，而二乘的四智是不究竟的，所以會合二乘歸入佛乘。『不受後有智有二』，總括大小乘的兩種四智，舉出後面的『不受後有智』來代表。所以偏說『不受後有智有二』。下面分別重複說明。前面重複佛智，『羅漢辟支度生死下』，重複二乘智。在重複佛智中，先重複獲得智慧的原因，『一切爾炎無礙慧下』，正式重複智慧的本體。在獲得智慧的原因中，上面有『四無餘』，現在全部重複三事。先重複法身，其次重複般若，最後重複解脫。在法身中，從開始到出世，說明其位達到極點，其餘部分顯示功德圓滿。三事之中都具備這兩點。在位達到極點中，『無上調御』，是對治的殊勝。佛是善於調御中的極致，所以說是『無上』。『降伏四魔』，是遠離過失的完盡。如來善於斷除生死的因，所以降伏煩惱魔；也能滅除生死的果，所以降伏陰魔以及死魔。內部的禍患既然消除，外部就沒有不能降伏的，所以降伏天魔。《智度論》說：『得到無生法忍，降伏煩惱魔；得到法身，降伏陰魔；得到無生法忍及法身，降伏死魔；得到不動三昧，降伏天魔。』如同《大集經》中，針對四種功德，破壞四魔。一是針對四諦智來說，如果知道苦就能破壞陰魔，如果斷除集就能破壞煩惱魔，如果爲了證得滅就能破壞死魔，如果能夠修道就能破壞天魔。二是針對四法印智來說，如果能見到苦就能破壞陰魔，如果見到無常就能破壞煩惱魔，如果見到無我就能破壞死魔，如果見到涅槃寂滅就能破壞天魔。三是針對四念處智來說，如果能夠觀察身就能破壞陰魔，如果能夠觀察受就能破壞煩惱魔，如果能夠觀察心就能破壞死魔，如果能夠觀察法就能破壞天魔。四是針對三... English_version: Those who have fear will eventually move towards fearlessness. In terms of the text, there are two parts. The first part repeats the two types of four wisdoms mentioned earlier. The second part, starting from 'From the ground previously attained, not ignorant of the Dharma,' combines the Hinayana into the Mahayana. The repetition of the four wisdoms is because the Buddha's four wisdoms are ultimately complete, while the two vehicles' four wisdoms are incomplete, so the two vehicles are combined into the Buddha vehicle. 'Not receiving the wisdom of future existence has two,' summarizes the two types of four wisdoms of the Great and Small Vehicles, citing the latter 'not receiving the wisdom of future existence' as representative. Therefore, it is said that 'not receiving the wisdom of future existence has two.' The following separately repeats the explanation. The previous repeats the Buddha's wisdom, 'Arhats and Pratyekabuddhas cross over from birth and death below,' repeats the wisdom of the two vehicles. In repeating the Buddha's wisdom, first repeats the reason for obtaining wisdom, 'All unobstructed wisdom below,' formally repeats the essence of wisdom. In the reason for obtaining wisdom, above there are 'four without remainder,' now all three matters are repeated. First repeats the Dharmakaya (法身), then repeats Prajna (般若), and finally repeats liberation. In the Dharmakaya, from the beginning to emergence from the world, it explains that its position has reached the extreme, and the rest shows the fullness of merit. All three matters possess these two points. In the position reaching the extreme, 'Unsurpassed Tamer,' is the superiority of counteracting. The Buddha is the ultimate in skillful taming, so it is said to be 'unsurpassed.' 'Subduing the four demons,' is the completeness of being away from faults. The Tathagata (如來) is good at cutting off the cause of birth and death, so he subdues the demon of afflictions; he can also extinguish the fruit of birth and death, so he subdues the demon of the skandhas (陰魔) and the demon of death. Since internal troubles are eliminated, there is nothing external that cannot be subdued, so he subdues the demon of the heavens. The Mahaprajnaparamita Shastra says: 'Obtaining the forbearance of non-origination of dharmas, subdues the demon of afflictions; obtaining the Dharmakaya, subdues the demon of the skandhas; obtaining the forbearance of non-origination of dharmas and the Dharmakaya, subdues the demon of death; obtaining the immovable samadhi, subdues the demon of the heavens.' Just like in the Mahasamghata Sutra, targeting the four merits, destroying the four demons. One is in response to the wisdom of the four noble truths, if you know suffering you can destroy the demon of the skandhas, if you cut off accumulation you can destroy the demon of afflictions, if you are to attain cessation you can destroy the demon of death, if you can cultivate the path you can destroy the demon of the heavens. Two is in response to the wisdom of the four Dharma seals, if you can see suffering you can destroy the demon of the skandhas, if you see impermanence you can destroy the demon of afflictions, if you see no-self you can destroy the demon of death, if you see Nirvana (涅槃) as quiescence you can destroy the demon of the heavens. Three is in response to the wisdom of the four foundations of mindfulness, if you can observe the body you can destroy the demon of the skandhas, if you can observe feeling you can destroy the demon of afflictions, if you can observe the mind you can destroy the demon of death, if you can observe the Dharma you can destroy the demon of the heavens. Four is in response to the three...

【English Translation】 Those who have fear will eventually move towards fearlessness. In terms of the text, there are two parts. The first part repeats the two types of four wisdoms mentioned earlier. The second part, starting from 'From the ground previously attained, not ignorant of the Dharma,' combines the Hinayana into the Mahayana. The repetition of the four wisdoms is because the Buddha's four wisdoms are ultimately complete, while the two vehicles' four wisdoms are incomplete, so the two vehicles are combined into the Buddha vehicle. 'Not receiving the wisdom of future existence has two,' summarizes the two types of four wisdoms of the Great and Small Vehicles, citing the latter 'not receiving the wisdom of future existence' as representative. Therefore, it is said that 'not receiving the wisdom of future existence has two.' The following separately repeats the explanation. The previous repeats the Buddha's wisdom, 'Arhats and Pratyekabuddhas cross over from birth and death below,' repeats the wisdom of the two vehicles. In repeating the Buddha's wisdom, first repeats the reason for obtaining wisdom, 'All unobstructed wisdom below,' formally repeats the essence of wisdom. In the reason for obtaining wisdom, above there are 'four without remainder,' now all three matters are repeated. First repeats the Dharmakaya (法身), then repeats Prajna (般若), and finally repeats liberation. In the Dharmakaya, from the beginning to emergence from the world, it explains that its position has reached the extreme, and the rest shows the fullness of merit. All three matters possess these two points. In the position reaching the extreme, 'Unsurpassed Tamer,' is the superiority of counteracting. The Buddha is the ultimate in skillful taming, so it is said to be 'unsurpassed.' 'Subduing the four demons,' is the completeness of being away from faults. The Tathagata (如來) is good at cutting off the cause of birth and death, so he subdues the demon of afflictions; he can also extinguish the fruit of birth and death, so he subdues the demon of the skandhas (陰魔) and the demon of death. Since internal troubles are eliminated, there is nothing external that cannot be subdued, so he subdues the demon of the heavens. The Mahaprajnaparamita Shastra says: 'Obtaining the forbearance of non-origination of dharmas, subdues the demon of afflictions; obtaining the Dharmakaya, subdues the demon of the skandhas; obtaining the forbearance of non-origination of dharmas and the Dharmakaya, subdues the demon of death; obtaining the immovable samadhi, subdues the demon of the heavens.' Just like in the Mahasamghata Sutra, targeting the four merits, destroying the four demons. One is in response to the wisdom of the four noble truths, if you know suffering you can destroy the demon of the skandhas, if you cut off accumulation you can destroy the demon of afflictions, if you are to attain cessation you can destroy the demon of death, if you can cultivate the path you can destroy the demon of the heavens. Two is in response to the wisdom of the four Dharma seals, if you can see suffering you can destroy the demon of the skandhas, if you see impermanence you can destroy the demon of afflictions, if you see no-self you can destroy the demon of death, if you see Nirvana (涅槃) as quiescence you can destroy the demon of the heavens. Three is in response to the wisdom of the four foundations of mindfulness, if you can observe the body you can destroy the demon of the skandhas, if you can observe feeling you can destroy the demon of afflictions, if you can observe the mind you can destroy the demon of death, if you can observe the Dharma you can destroy the demon of the heavens. Four is in response to the three...

空門智及迴向智以說。若觀空壞陰魔。若觀無相壞煩惱魔。若觀無愿壞死魔。具足三法迴向菩提壞天魔。此等悉是隨相別德。若實論之。一一行通壞四魔。今顯如來證窮后際。究竟降伏四魔。出一切世間位中極也。超過分段變易。名出一切也。下德滿中。為一切眾生之所瞻仰。應身也證得不思議法身。真如身也。就波若中。于爾炎地無礙自在。彰德滿也。生智境界。名爾炎地。如來於此具知。名於一切無礙自在。于上無作無所得地。明位極也。佛望上更無所作。明其因圓。無所得地。彰其果極。亦可諸佛種智圓備。名無所作。一切智滿。名無所得。就解脫中。十力勇猛。彰德滿也。十力堅固。魔不能動。故得勇猛。升于第一無畏之地。明位極也。亦可前句明得十力。此明無畏。上來牒三事明得智所以。下牒智體一切爾炎無礙智觀。牒上般若。般若是智體。故復牒之。不由他下。就前所牒明不受後有不由於他。簡大異小。小乘四智由他教得。如來自證故。不受後有智師子吼者。正說智體。如來得此無礙智時。名不受後有。說無礙智。名不受後有智。道理決定。名師子吼。世尊阿羅漢下。次此牒二乘四智。于中亦二。一明二乘自謂四智究竟。世尊阿羅漢辟支佛觀第一下。第二自謂涅槃究竟。所以明此二者。前是智究竟。后

是斷究竟。前是菩提究竟。后是涅槃究竟。又前是有為功德究竟。后是無為功德究竟。初文有三。一明其所得相。二作是念下。說其自觀所得究竟。三羅漢辟支觀察時下。結自謂究竟也。羅漢辟支。舉得智人。度生死畏次第得解脫樂。是四智體。度生死畏者。度分段生死畏也。次第得解脫樂者。得有為無為解脫樂也。觀四諦及九地。皆次第斷次第得。初果見諦盡。二果六品盡。三果欲界盡。羅漢辟支三界盡。因盡果亡。是次第得解脫。脫生死之苦。故得無為之樂。作是念下。是四智相。出觀有中。緣己所得。生究竟想。故言作是念。我離生死。不受生死。離生死現除苦因。不受生死當無苦果。又離生死現滅諸苦。不受生死當苦永息。又我離生死怖。不受生死苦。猶是得解脫樂。但前就得說。明得解脫樂。今就離過說。故云不受苦。世尊阿羅漢觀察時。第三文也。詺向作念。為觀察時。為此觀時。生得智想。是故名為得不受後有智觀第一蘇息處。有人言。此是牒大小兩涅槃。觀第一處涅槃者。牒上如來所得涅槃。勝鬘觀佛所得涅槃。故名為觀。如來所得蘇息中極。名第一也。涅槃地者。出其息處。有人言。還是二乘自知變易外有圓極第一涅槃。今謂不然。上來明二乘自謂四智究竟。今明二乘自謂涅槃究竟。故云第一蘇息

【現代漢語翻譯】現代漢語譯本是斷究竟。前面是菩提（bodhi，覺悟）究竟，後面是涅槃（nirvana，寂滅）究竟。又前面是有為功德究竟，後面是無為功德究竟。初文有三點。第一點說明他們所得的相狀。第二點『作是念下』，說他們自己觀察所得的究竟。第三點『羅漢辟支觀察時下』，總結他們自認為的究竟。羅漢（arhat，阿羅漢）和辟支佛（pratyekabuddha，緣覺）是獲得智慧的人的例子，他們度脫生死之恐懼，次第獲得解脫之樂，這是四智的本體。『度生死畏者』，是度脫分段生死的恐懼。『次第得解脫樂者』，是獲得有為和無為的解脫之樂。觀察四諦（catty-ariya-saccani，四聖諦）及九地，都是次第斷除，次第獲得。初果（sotapanna，須陀洹）見諦盡，二果（sakadagami，斯陀含）六品盡，三果（anagami，阿那含）欲界盡，羅漢和辟支佛三界盡。因盡果亡，這是次第獲得解脫，脫離生死之苦，所以獲得無為之樂。『作是念下』，是四智的相狀。出觀有中，緣于自己所得，生起究竟之想，所以說『作是念』。『我離生死，不受生死』，離開生死，現在就除滅了苦因；不受生死，將來就沒有苦果。又離開生死，現在就滅除了諸苦；不受生死，將來的苦就永遠止息。又我離開生死的怖畏，不受生死的苦惱，仍然是獲得解脫之樂。但前面是就獲得來說，說明獲得解脫之樂；現在是就離開過患來說，所以說『不受苦』。『世尊阿羅漢觀察時』，是第三段文字。命名向作念，是爲了觀察時；為此觀時，生起得智之想，所以名為獲得不受後有智觀第一蘇息處。有人說，這是指大小兩種涅槃。觀第一處涅槃者，是指上面如來所得的涅槃。勝鬘（Srimālā，勝鬘夫人）觀察佛所得的涅槃，所以名為觀。如來所得的蘇息中最極，名為第一。涅槃地者，指出其止息之處。有人說，還是二乘（sravaka，聲聞和pratyekabuddha，緣覺）自知變易之外有圓滿極第一涅槃。我現在認為不是這樣。上面說明二乘自認為四智究竟，現在說明二乘自認為涅槃究竟，所以說『第一蘇息』。

【English Translation】 English version It is the ultimate cessation. The former is the ultimate Bodhi (bodhi, enlightenment), and the latter is the ultimate Nirvana (nirvana, liberation). Furthermore, the former is the ultimate of conditioned merits, and the latter is the ultimate of unconditioned merits. The initial text has three points. The first point clarifies the characteristics of what they have attained. The second point, 'Making this thought below,' describes their self-observation of the ultimate attainment. The third point, 'When Arhats and Pratyekabuddhas observe below,' concludes their self-proclaimed ultimate attainment. Arhats (arhat, worthy one) and Pratyekabuddhas (pratyekabuddha, solitary buddha) are examples of those who have attained wisdom, who cross over the fear of birth and death, and sequentially attain the bliss of liberation, which is the essence of the Four Wisdoms. 'Those who cross over the fear of birth and death' refers to crossing over the fear of segmented birth and death. 'Sequentially attain the bliss of liberation' refers to attaining the bliss of conditioned and unconditioned liberation. Observing the Four Noble Truths (catty-ariya-saccani, four noble truths) and the Nine Grounds, they are all sequentially severed and sequentially attained. The first fruit (sotapanna, stream-enterer) exhausts the view of truth, the second fruit (sakadagami, once-returner) exhausts six qualities, the third fruit (anagami, non-returner) exhausts the desire realm, and Arhats and Pratyekabuddhas exhaust the three realms. When the cause is exhausted, the result ceases, which is sequentially attaining liberation, escaping the suffering of birth and death, and therefore attaining the bliss of the unconditioned. 'Making this thought below' is the characteristic of the Four Wisdoms. Emerging from the observation of existence, relying on what they have attained, they generate the thought of ultimate attainment, therefore it is said 'Making this thought.' 'I am apart from birth and death, not subject to birth and death,' being apart from birth and death, now the cause of suffering is extinguished; not subject to birth and death, in the future there will be no suffering result. Furthermore, being apart from birth and death, now all sufferings are extinguished; not subject to birth and death, future suffering will be forever ceased. Moreover, I am apart from the fear of birth and death, not subject to the suffering of birth and death, still attaining the bliss of liberation. But the former is based on attainment, clarifying the attainment of the bliss of liberation; now it is based on being apart from faults, therefore it is said 'not subject to suffering.' 'When the World Honored One and Arhats observe' is the third section of text. Naming and directing thought is for the time of observation; for this time of observation, the thought of attaining wisdom arises, therefore it is named attaining the wisdom of not being subject to future existence, observing the first place of rest. Some say that this refers to the two Nirvanas, great and small. Observing the first place of Nirvana refers to the Nirvana attained by the Tathagata (Tathagata, thus-gone-one) above. Srimālā (Srimālā, Queen Srimala) observes the Nirvana attained by the Buddha, therefore it is named observation. The most extreme among the rests attained by the Tathagata is named the first. The ground of Nirvana points out the place of cessation. Some say that it is still the two vehicles (sravaka, hearer and pratyekabuddha, solitary buddha) knowing that outside of change there is a complete and ultimate first Nirvana. Now I say that it is not so. Above it clarifies that the two vehicles consider the Four Wisdoms to be ultimate, now it clarifies that the two vehicles consider Nirvana to be ultimate, therefore it is said 'the first rest.'

處涅槃地。彼前所得地者。有人言。上第一蘇息是大乘涅槃。今牒小乘涅槃。今謂不然。上明小乘自謂涅槃究竟。今牒彼小乘涅槃不究竟。欲明會入究竟。就文為四。一牒不究竟。會入究竟。二何以故下。問答辨釋。三是故三乘即一乘者。結也。四得阿耨菩提下。就所會入一乘普攝眾德。即顯所入一乘是究竟也。彼前所得地者。有人言。二乘所得涅槃。對后際大涅槃。故名為前。有人言。彼前所得地者。謂干慧地性地。內凡之始。五根成立。便自知還原。必應作佛。名不愚於法。然因時本自知。非至果始自知。但厭苦情深。且取小果耳。有人言。猶是牒前句。故稱為前。今謂不然。二乘自謂四智究竟。涅槃滿足。此是愚法之時。后值善友聞說一乘。得不愚法。愚在不愚之前。故名彼前得地也。不愚於法者。舉所會人。聲聞有二。一愚法人。二不愚法人。現在時中。種性聲聞。執小迷大。名為愚法。退菩提心聲聞。知小解大。名不愚法。問。愚法之人。何時得不愚耶。答。愚法之人。未來無餘涅槃之後。心想生時。值佛聞說法華。方得不愚於法。故法華化城品云。我滅度后。復有弟子不聞是經。自於所得生滅度想。我于余國作佛。為說是經。得入佛慧。不愚法者。不愚迷大乘究竟法也。問。前云謂四智究竟。后云不愚于

【現代漢語翻譯】現代漢語譯本到達涅槃之地（處涅槃地）。對於他們先前所證得的境界（彼前所得地者），有人說，最上等的安息之處（上第一蘇息）是大乘涅槃。這裡所說的（今牒）是小乘涅槃。我現在認為不是這樣。前面說明小乘自認為涅槃是究竟的（上明小乘自謂涅槃究竟），現在說明（今牒）他們的小乘涅槃並不究竟（今牒彼小乘涅槃不究竟），想要說明最終會歸入究竟之境（欲明會入究竟）。就文義而言，分為四個部分：一是說明不究竟，最終會歸入究竟（一牒不究竟，會入究竟）；二是『何以故下』，是問答辨析；三是『是故三乘即一乘者』，是結論；四是『得阿耨菩提下』，就所會歸的一乘普遍包含各種功德（就所會入一乘普攝眾德），從而顯示所入的一乘才是究竟的（即顯所入一乘是究竟也）。對於他們先前所證得的境界（彼前所得地者），有人說，二乘所證得的涅槃，相對於後來的大涅槃而言，所以稱為『前』（對后際大涅槃，故名為前）。有人說，『彼前所得地者』，是指干慧地、性地，是內凡的開始（謂干慧地性地，內凡之始），五根成立，便自己知道可以迴歸本源，必定應當成佛，這叫做『不愚於法』（名不愚於法）。然而在因地時本來就知道，不是到了果地才開始知道（然因時本自知，非至果始自知），只是因為厭惡痛苦的心情深重，暫且取證小果罷了（但厭苦情深，且取小果耳）。有人說，仍然是重複前面的句子（猶是牒前句），所以稱為『前』。我現在認為不是這樣。二乘自認為四智是究竟的，涅槃是圓滿的（二乘自謂四智究竟，涅槃滿足），這是愚於法的時候（此是愚法之時）。後來遇到善友，聽聞解說一乘，才得以不愚於法（后值善友聞說一乘，得不愚法）。愚昧在於不愚昧之前（愚在不愚之前），所以稱為『彼前得地』。『不愚於法者』，是舉出所會歸的人。聲聞有兩類：一是愚法人，二是不愚法人（聲聞有二。一愚法人。二不愚法人）。現在這個時候，種性聲聞，執著于小乘，迷惑于大乘，叫做愚法（現在時中，種性聲聞，執小迷大，名為愚法）。退菩提心的聲聞，知道小乘，理解大乘，叫做不愚法（退菩提心聲聞，知小解大，名不愚法）。問：愚法之人，什麼時候才能不愚呢（問。愚法之人。何時得不愚耶）？答：愚法之人，在未來無餘涅槃之後，心想產生的時候，遇到佛，聽聞《法華經》，才能不愚於法（答。愚法之人。未來無餘涅槃之後。心想生時。值佛聞說法華。方得不愚於法）。所以《法華經·化城喻品》說：『我滅度后，復有弟子不聞是經，自於所得生滅度想，我于余國作佛，為說是經，得入佛慧。』不愚法者，是不愚昧於大乘究竟之法（不愚法者，不愚迷大乘究竟法也）。問：前面說四智究竟，後面說不愚于……（問。前云謂四智究竟。后云不愚于）

【English Translation】 English version Reaching the place of Nirvana (處涅槃地). Regarding the state they previously attained (彼前所得地者), some say that the supreme rest (上第一蘇息) is the Mahayana Nirvana. What is mentioned here (今牒) is the Hinayana Nirvana. I now think it is not so. The previous explanation stated that the Hinayana themselves consider Nirvana to be ultimate (上明小乘自謂涅槃究竟), now it is stated (今牒) that their Hinayana Nirvana is not ultimate (今牒彼小乘涅槃不究竟), intending to explain the eventual convergence into the ultimate state (欲明會入究竟). In terms of the text, it is divided into four parts: first, explaining the non-ultimate, eventually converging into the ultimate (一牒不究竟，會入究竟); second, '何以故下' (Why is it so?), which is question and answer analysis; third, '是故三乘即一乘者' (Therefore, the Three Vehicles are the One Vehicle), which is the conclusion; fourth, '得阿耨菩提下' (Attaining Anuttara-samyak-sambodhi), regarding the One Vehicle into which they converge, universally encompassing various merits (就所會入一乘普攝眾德), thereby revealing that the One Vehicle into which they enter is the ultimate (即顯所入一乘是究竟也). Regarding the state they previously attained (彼前所得地者), some say that the Nirvana attained by the Two Vehicles, in relation to the later Great Nirvana, is therefore called 'previous' (對后際大涅槃，故名為前). Some say that '彼前所得地者' refers to the Dry Insight Ground (干慧地), the Nature Ground (性地), which is the beginning of inner ordinariness (內凡之始), the establishment of the Five Roots, then they themselves know that they can return to the origin, and they should definitely become Buddhas, this is called 'not being ignorant of the Dharma' (名不愚於法). However, they originally knew this in the causal stage, not only when they reached the fruition stage (然因時本自知，非至果始自知), but because their aversion to suffering is deep, they temporarily take the small fruit (但厭苦情深，且取小果耳). Some say that it is still repeating the previous sentence (猶是牒前句), so it is called 'previous'. I now think it is not so. The Two Vehicles themselves consider the Four Wisdoms to be ultimate, and Nirvana to be complete (二乘自謂四智究竟，涅槃滿足), this is the time of being ignorant of the Dharma (此是愚法之時). Later, encountering good friends and hearing the explanation of the One Vehicle, they are able to not be ignorant of the Dharma (后值善友聞說一乘，得不愚法). Ignorance is before non-ignorance (愚在不愚之前), so it is called 'the ground attained before' (彼前得地). 'Not being ignorant of the Dharma' (不愚於法者) refers to the people who will converge. There are two types of Sravakas: those who are ignorant of the Dharma and those who are not ignorant of the Dharma (聲聞有二。一愚法人。二不愚法人). At this present time, the Sravakas by nature, clinging to the small vehicle and being deluded by the great vehicle, are called ignorant of the Dharma (現在時中，種性聲聞，執小迷大，名為愚法). The Sravakas who have retreated from the Bodhi mind, knowing the small vehicle and understanding the great vehicle, are called not ignorant of the Dharma (退菩提心聲聞，知小解大，名不愚法). Question: When will those who are ignorant of the Dharma be able to not be ignorant (問。愚法之人。何時得不愚耶)? Answer: Those who are ignorant of the Dharma, after the future Nirvana without remainder, when thoughts arise, encountering the Buddha and hearing the Lotus Sutra, will be able to not be ignorant of the Dharma (答。愚法之人。未來無餘涅槃之後。心想生時。值佛聞說法華。方得不愚於法). Therefore, the 'Parable of the Phantom City' chapter of the Lotus Sutra says: 'After my extinction, there will be disciples who do not hear this sutra, and they will think that they have attained extinction from what they have attained. I will become a Buddha in another country and preach this sutra for them, so that they can enter the Buddha's wisdom.' Those who are not ignorant of the Dharma are not ignorant of the ultimate Dharma of the Mahayana (不愚法者，不愚迷大乘究竟法也). Question: Earlier it was said that the Four Wisdoms are ultimate, and later it was said not ignorant of...

法。自知不究竟。為是一人。為是二人。答。猶是一人。初自謂究竟名為愚法。后聞一乘經。回小入大。自知不究竟。名不愚法。今明本乘聲聞。退菩提心聲聞。並是愚法。所以然者。夫自知作佛。必不證羅漢。若證羅漢。則自謂究竟。不知作佛。二種聲聞並證羅漢。自謂究竟。悉是愚法。此之二人。若聞一乘經。回小入大。自知作佛。皆是不愚法。於二人中。根性無量。或利或鈍。入大早晚。若回小入大。並是不愚法人。問。二人何異。答。本乘聲聞。昔不聞大乘。未發菩提心。無一乘種子。入無餘后。值佛聞經。方乃發菩提心。退菩提心聲聞。昔曾聞一乘發菩提心。有一乘種子。但中途退大乘取小。現在聞一乘經。續發菩提心。自知作佛。故二人為異。問。此之二人藉二種他。一者人他。謂佛菩提。二者法他。謂一乘。何故言不由於他。自知作佛。答。實由二種之他。但今言自知者。若明由他方知作佛者。則作佛義不分明。今欲明瞭了自知作佛。是故說不由他后當廣說。問。何故明二乘之人了了自知作佛。答。欲明無二有一故也。所以然者。非但佛說道理有一無二。亦二乘之人自知有一無二。具斯二義。故有一無二義成。所以會入義顯也。亦自知有餘者。非直不愚大乘是究竟法。亦知自分有餘非究竟故。必當趣菩

【現代漢語翻譯】現代漢語譯本法。自知不究竟。為是一人。為是二人。答：仍然是一個人。最初自認為究竟，這叫做愚法。後來聽聞一乘經（唯一成佛的教法），回小向大，自知不究竟，這叫做不愚法。現在說明，本乘聲聞（一開始就修習聲聞乘的人），以及退菩提心聲聞（退失菩提心的人），都是愚法。為什麼這樣說呢？因為自己知道要成佛的人，一定不會證得阿羅漢果。如果證得阿羅漢果，就會自認為已經究竟，不知道還要成佛。這兩種聲聞都證得阿羅漢果，自認為已經究竟，所以都是愚法。這兩個人，如果聽聞一乘經，回小向大，自知要成佛，就都是不愚法。在這兩個人中，根性有無量差別，或者銳利或者遲鈍，進入大乘的時間有早有晚。如果回小向大，都是不愚法的人。問：這兩人有什麼不同？答：本乘聲聞，過去沒有聽聞過大乘佛法，沒有發起菩提心，沒有一乘的種子。進入無餘涅槃后，遇到佛聽聞佛經，才發起菩提心。退菩提心聲聞，過去曾經聽聞過一乘佛法，發起過菩提心，有一乘的種子，只是中途退失大乘，取證小乘。現在聽聞一乘經，繼續發起菩提心，自知要成佛。所以這兩人是有區別的。問：這兩個人藉助兩種外力，一是人他，指佛菩提（佛的覺悟），二是法他，指一乘（唯一成佛的教法）。為什麼說不由於外力，而自知要成佛呢？答：實際上是由於這兩種外力。但現在說自知，如果說明是由外力才知道要成佛，那麼成佛的意義就不夠分明。現在想要明瞭地自知要成佛，所以說不由於外力，後面會詳細說明。問：為什麼要說明二乘之人明瞭地自知要成佛？答：想要說明無二隻有一的道理。為什麼這樣說呢？不僅佛所說的道理是唯一不二的，而且二乘之人也自知是唯一不二的。具備這兩種意義，所以唯一不二的意義才能成立，所以會入的意義才能顯現。也自知有餘，不僅僅是不愚大乘是究竟法，也知道自己所證得的還有餘，不是究竟的，必定應當趨向菩提。

【English Translation】 English version The Dharma. Knowing oneself as not ultimately enlightened. Is it one person, or two? Answer: It is still one person. Initially considering oneself as ultimately enlightened is called 'foolish Dharma'. Later, upon hearing the Ekayana Sutra (the teaching of the One Vehicle to Buddhahood), turning from the small to the great, and knowing oneself as not ultimately enlightened, is called 'not foolish Dharma'. Now, it is explained that both the Sravakas of the original vehicle (those who initially practice the Sravaka Vehicle) and the Sravakas who have regressed from Bodhicitta (those who have lost their aspiration for enlightenment) are 'foolish Dharma'. Why is this so? Because one who knows they are to become a Buddha will certainly not attain Arhatship. If one attains Arhatship, they will consider themselves as ultimately enlightened, not knowing they are to become a Buddha. Both types of Sravakas attain Arhatship, considering themselves as ultimately enlightened, and are all 'foolish Dharma'. If these two persons hear the Ekayana Sutra, turn from the small to the great, and know they are to become Buddhas, they are all 'not foolish Dharma'. Among these two persons, there are limitless differences in faculties, some sharp and some dull, entering the Great Vehicle sooner or later. If they turn from the small to the great, they are all 'not foolish Dharma' persons. Question: What is the difference between these two persons? Answer: The Sravakas of the original vehicle have not heard the Mahayana in the past, have not generated Bodhicitta, and have no seed of the Ekayana. After entering Nirvana without remainder, they encounter the Buddha and hear the Sutra, and then generate Bodhicitta. The Sravakas who have regressed from Bodhicitta have heard the Ekayana in the past, generated Bodhicitta, and have the seed of the Ekayana, but they regressed from the Mahayana midway and took the small vehicle. Now, upon hearing the Ekayana Sutra, they continue to generate Bodhicitta, knowing they are to become Buddhas. Therefore, these two persons are different. Question: These two persons rely on two kinds of 'other' (he): one is the 'person other', referring to Buddha-Bodhi (Buddha's enlightenment), and the other is the 'Dharma other', referring to the Ekayana (the One Vehicle to Buddhahood). Why is it said that it is not due to the 'other', but they know themselves that they are to become Buddhas? Answer: Actually, it is due to these two kinds of 'other'. But now, saying 'knowing oneself', if it is explained that one knows they are to become a Buddha because of the 'other', then the meaning of becoming a Buddha is not clear enough. Now, wanting to clearly know oneself that one is to become a Buddha, therefore it is said that it is not due to the 'other', and it will be explained in detail later. Question: Why is it explained that the people of the Two Vehicles clearly know themselves that they are to become Buddhas? Answer: Wanting to explain the principle of 'no two, only one'. Why is this so? Not only is the principle spoken by the Buddha one and not two, but also the people of the Two Vehicles know themselves that it is one and not two. Possessing these two meanings, therefore the meaning of 'one and not two' can be established, and therefore the meaning of convergence can be revealed. Also, knowing oneself as having remainder, not only is 'not foolish Mahayana' the ultimate Dharma, but also knowing that what one has attained has remainder and is not ultimate, one must certainly tend towards Bodhi.

提者。既知自分非究竟大乘是究竟故。必當舍不究竟入于究竟。何以故下。第二問答辨釋。何以故者。問也。二乘與佛乘異。何由能得無上菩提。下對釋之。彰彼二乘同入大乘。故得菩提。依法華論。三乘人法身無異。是故三乘同入一乘。又說一為三。故三是一也。問。大乘一乘。云何同異。答。有人言。大乘通因果。一乘唯是果。今明此中是異名。或名大乘。或名一乘。但顯所入一乘是佛乘。故是究竟。是故三乘即是一乘者。第三結。是二乘入一乘。故三乘即是一乘也。問。何故或言二乘入一乘。或言三乘入一乘。答。若言二乘入一乘者。唯會別二乘以歸一。故但說二乘入一也。若言三乘入一乘者有多意。一者非直會別二歸一。亦會權大以入實。故具說三以入一也。二者然但會二而言三者。但二是三中之數。故通以舉。言三而實二也。此如法華疏說。又如四卷楞伽說。三乘亦非乘。一乘亦非乘。最上摩訶衍。是名為大乘。彼說會二歸一。及會權大以入實。故說三乘亦非乘。並復會實因以入果。故言一乘亦非乘。言非乘者。非究竟果乘也。摩訶衍名大乘。名究竟果大乘也。又一就理釋之。三乘一衍。並非真乘。非三非一。中道之法。始是大乘。此如法華方便品同異門中說。得一乘者。第四明一乘並攝眾德。顯所入者是

究竟。就文有三。初以一乘即攝眾德。二得究竟法身即一乘下。以眾德即一乘。三究竟無邊不斷下。顯究竟一乘。德無不含。體是常住。一乘即眾德中。初以一乘即菩提。次菩提即涅槃。后以涅槃即法身。所以但明三法者。以三法即三德。菩提即般若。涅槃即解脫。后明法身。三法並即者。對二乘三法異體。二乘般若法身是有為。涅槃是無為。是故今明三法同體。皆是無為。又菩提與涅槃異者。菩提為智。涅槃是斷。菩提為果。涅槃為果果。又涅槃云。生因所生。名曰菩提。了因所顯。名曰涅槃。此明菩提為生因所生。名為始有。是方便凈。涅槃爲了因所了。名為本有。是性凈。又同體義分。一切諸德。圓通無礙悉名菩提。寂滅無為。通稱涅槃。得究竟法身。第二眾德即一乘。亦開三別。初法身即一乘。二如來即法身。三複宗還明法身即一乘。初句如文。無異如來者。第二句。無異如來。明法身不異如來也。無異法身。明如來不異法身。如來即法身。結成無異。問。何故明人法不異。答。人聞乘是所乘之法。如來是能乘之人。謂人法異。是故今明人法不二。又嘆一乘無義不攝。非但攝法。亦攝於人。又上來明三法相即。未明人法相即。是故今明人法即也。得究竟法身者。第三還覆宗結。法身即一乘也。江南莊嚴旻師。

【現代漢語翻譯】現代漢語譯本：究竟的含義。從文義上可以分為三部分。首先，用一乘（Ekayana，唯一之道）來總攝一切功德。其次，『得究竟法身即一乘下』，用眾多的功德來體現一乘的含義。第三，『究竟無邊不斷下』，彰顯究竟一乘的功德無所不包，其本體是常住不變的。一乘即是眾多功德的體現。首先，用一乘來體現菩提（Bodhi，覺悟）。其次，用菩提來體現涅槃（Nirvana，寂滅）。最後，用涅槃來體現法身（Dharmakaya，法性之身）。之所以只闡明這三法，是因為這三法體現了三種功德：菩提即是般若（Prajna，智慧），涅槃即是解脫（Mukti，自在），最後闡明法身。三法並列相即，是爲了破斥二乘認為三法是不同本體的觀點。二乘認為般若和法身是有為法，涅槃是無為法。因此，現在闡明三法是同一本體，都是無為法。另外，菩提與涅槃的差異在於，菩提是智慧，涅槃是斷滅。菩提是果，涅槃是果之果。涅槃中說，『生因所生，名叫菩提；了因所顯，名叫涅槃』。這說明菩提是生因所生，名為始有，是方便凈。涅槃是爲了因所了，名為本有，是自性凈。另外，從同體義來分，一切諸德，圓融通達沒有阻礙，都可以稱為菩提。寂靜滅絕，無為，都可以通稱為涅槃。『得究竟法身』，第二部分，眾德即是一乘，也分為三個部分。首先，法身即是一乘。其次，如來（Tathagata，佛）即是法身。第三，再次歸宗，闡明法身即是一乘。第一句如原文。『無異如來者』，第二句，『無異如來』，闡明法身不異於如來。『無異法身』，闡明如來不異於法身。如來即是法身，總結成沒有差異。問：為什麼要闡明人與法沒有差異？答：人所聽聞的乘是所乘之法，如來是能乘之人，認為人與法是不同的。因此，現在闡明人法不二。另外，讚歎一乘無所不攝，不僅僅攝法，也攝人。另外，上面闡明了三法相即，沒有闡明人法相即。因此，現在闡明人法相即。『得究竟法身者』，第三部分，再次歸宗總結，法身即是一乘。江南莊嚴寺的旻法師。

【English Translation】 English version: The meaning of 'ultimately'. In terms of the text, there are three parts. First, the Ekayana (One Vehicle, the only path) encompasses all virtues. Second, 'attaining the ultimate Dharmakaya (Body of the Law, the body of Dharma nature) is the Ekayana', using numerous virtues to embody the meaning of the Ekayana. Third, 'ultimately boundless and continuous', highlighting that the merits of the ultimate Ekayana are all-encompassing, and its essence is permanent and unchanging. The Ekayana is the embodiment of numerous virtues. First, the Ekayana embodies Bodhi (Enlightenment). Second, Bodhi embodies Nirvana (Extinction, serenity). Finally, Nirvana embodies Dharmakaya. The reason for only clarifying these three Dharmas (laws, teachings) is that these three Dharmas embody three virtues: Bodhi is Prajna (Wisdom), Nirvana is Mukti (Liberation), and finally, Dharmakaya is clarified. The juxtaposition of the three Dharmas is to refute the view of the Two Vehicles (Hinayana and Pratyekayana) that the three Dharmas are of different entities. The Two Vehicles believe that Prajna and Dharmakaya are conditioned Dharmas, and Nirvana is an unconditioned Dharma. Therefore, it is now clarified that the three Dharmas are of the same entity, all of which are unconditioned Dharmas. In addition, the difference between Bodhi and Nirvana is that Bodhi is wisdom, and Nirvana is cessation. Bodhi is the fruit, and Nirvana is the fruit of the fruit. Nirvana says, 'What is produced by the cause of birth is called Bodhi; what is revealed by the revealing cause is called Nirvana'. This shows that Bodhi is produced by the cause of birth, called 'initially existing', which is expedient purity. Nirvana is understood by the revealing cause, called 'originally existing', which is self-nature purity. In addition, from the perspective of the same entity, all virtues, perfectly integrated and unobstructed, can be called Bodhi. Tranquility, extinction, and non-action can all be generally called Nirvana. 'Attaining the ultimate Dharmakaya', the second part, numerous virtues are the Ekayana, which is also divided into three parts. First, Dharmakaya is the Ekayana. Second, the Tathagata (Thus Come One, Buddha) is the Dharmakaya. Third, returning to the source again, clarifying that Dharmakaya is the Ekayana. The first sentence is as in the original text. 'Those who are not different from the Tathagata', the second sentence, 'not different from the Tathagata', clarifies that Dharmakaya is not different from the Tathagata. 'Not different from Dharmakaya', clarifies that the Tathagata is not different from Dharmakaya. The Tathagata is the Dharmakaya, concluding that there is no difference. Question: Why clarify that there is no difference between person and Dharma? Answer: The vehicle heard by people is the Dharma to be ridden, and the Tathagata is the person who can ride, believing that people and Dharma are different. Therefore, it is now clarified that person and Dharma are not two. In addition, praising the Ekayana for encompassing everything, not only encompassing Dharma, but also encompassing people. In addition, the above clarifies that the three Dharmas are identical, but does not clarify that person and Dharma are identical. Therefore, it is now clarified that person and Dharma are identical. 'Attaining the ultimate Dharmakaya', the third part, returning to the source again, concluding that Dharmakaya is the Ekayana. Master Min of Zhuangyan Temple in Jiangnan.

用因為一乘。今不得釋此文。竺道生。以果為一乘。而未見此經。玄與經合也。究竟一乘即是無邊不斷者第三。上來雖明人法相即。然眾德不可具舉。故總結之。一乘德無不攝。稱曰無邊。體是常住。目為不斷。馥師以果為一乘。云法身常住。故云無邊不斷。有人言。以因為乘。總萬行。故曰無邊。相續成佛。故云不斷。又曠該五乘。故曰無邊。傳化無盡。是不斷義。今如前釋。自上已來。廣釋羅漢有異義竟。從世尊如來無限齊時住下。第二廣釋有歸。所以須廣釋。凡有四義。一者。前明能歸。未顯所歸。故須辨之。二者。前說歸佛。未說法僧。故須辨之。三者。說權歸。未曾顯實。故須辨之。四者。昔說別歸。未說一體。故須辨之。問。上明二乘有怖無四智。今明二乘無究竟歸。須歸依佛。此二何異。答。略有三種義異。一自他異。二乘無四智。佛有四智。此論自德。三歸。論化他德。二乘猶須歸他。不能為他作歸。佛則為他作歸。不須歸他。二人法異。四智中。但就人明。二乘人四智非究竟。佛究竟。三歸中。明二乘法僧非究竟。一乘法僧是究竟。三者有無異。會二乘歸一乘。無復二乘。會別體歸入一體歸。猶有三歸。問。何故非類。答。三歸是佛始終教門。昔為翻邪三。明別體正三。今對別體三。故明一體三。

【現代漢語翻譯】現代漢語譯本用'因為一乘'（Yin wei yi cheng，指以因地修行作為達到一乘境界的原因）。現在無法解釋這句話。竺道生（Zhu Daosheng，一位佛教僧侶）認為以果位為一乘，但沒有見過這部經。玄（Xuan，可能指玄奘或某種玄妙的道理）與經義相合。究竟一乘就是無邊不斷的第三義。上面雖然闡明了人法相即（Ren fa xiang ji，指修行者與佛法融為一體）的道理，但眾多的功德無法一一列舉，所以總結說，一乘的功德無所不包，稱為'無邊'（Wu bian，指無限的）。其體性是常住不變的，稱為'不斷'（Bu duan，指永恒的）。馥師（Fu Shi，一位佛教僧侶）認為以果位為一乘，說法身常住，所以說是'無邊不斷'。有人說，以因地修行為乘，總括萬行，所以說是'無邊'，相續不斷最終成佛，所以說是'不斷'。又有人認為，曠達地包含五乘（Wu cheng，指人乘、天乘、聲聞乘、緣覺乘、菩薩乘），所以說是'無邊'，傳化無窮無盡，是'不斷'的含義。我現在按照前面的解釋。從上面開始，廣泛地解釋了羅漢（Luohan，阿羅漢，佛教修行者）的不同含義完畢。從'世尊如來無限齊時住'（Shi zun rulai wuxian qi shi zhu，指世尊如來無量無邊同時存在）開始，第二部分廣泛地解釋了'有歸'（You gui，指有所歸依）。為什麼要廣泛地解釋呢？總共有四個原因：第一，前面闡明了能歸依者，沒有顯示所歸依者，所以需要辨明。第二，前面說了歸依佛，沒有說法和僧，所以需要辨明。第三，說了權巧的歸依，沒有曾顯示真實的歸依，所以需要辨明。第四，過去說了個別的歸依，沒有說一體的歸依，所以需要辨明。問：上面闡明了二乘（Er cheng，指聲聞乘和緣覺乘）有怖畏而沒有四智（Si zhi，指四種智慧），現在闡明二乘沒有究竟的歸依，必須歸依佛。這兩種說法有什麼不同？答：略有三種不同：第一，自他不同。二乘沒有四智，佛有四智，這是論述自身的功德。三歸（San gui，指歸依佛、法、僧）論述化他的功德，二乘仍然需要歸依他人，不能為他人作歸依，佛則能為他人作歸依，不需要歸依他人。第二，人法不同。四智中，只是就人來闡明，二乘人的四智不是究竟的，佛的四智是究竟的。三歸中，闡明二乘的法和僧不是究竟的，一乘的法和僧才是究竟的。第三，有無不同。會合二乘歸入一乘，不再有二乘。會合個別的歸依歸入一體的歸依，仍然有三歸。問：為什麼不是同類？答：三歸是佛陀始終的教門。過去是爲了翻轉邪見而設立的三歸，闡明個別的正三歸。現在針對個別的三歸，所以闡明一體的三歸。

【English Translation】 English version 'Using 'because of the One Vehicle' (Yin wei yi cheng, referring to using the practice in the causal stage as the reason for reaching the state of the One Vehicle). Now, it's impossible to explain this sentence. Zhu Daosheng (a Buddhist monk) considered the fruit stage as the One Vehicle, but hadn't seen this scripture. Xuan (possibly referring to Xuanzang or some profound principle) aligns with the meaning of the scripture. The ultimate One Vehicle is the third meaning of being 'boundless and continuous'. Although it was explained above that 'the person and the Dharma are identical' (Ren fa xiang ji, referring to the practitioner and the Buddha's teachings merging into one), the numerous merits cannot be listed one by one, so it is summarized that the merits of the One Vehicle encompass everything, called 'boundless' (Wu bian, referring to infinite). Its essence is permanent and unchanging, called 'continuous' (Bu duan, referring to eternal). Master Fu (Fu Shi, a Buddhist monk) considered the fruit stage as the One Vehicle, saying that the Dharmakaya is permanent, so it is said to be 'boundless and continuous'. Some say that using the practice in the causal stage as the vehicle encompasses all practices, so it is said to be 'boundless', and continuously becoming a Buddha, so it is said to be 'continuous'. Others believe that it broadly includes the Five Vehicles (Wu cheng, referring to the Human Vehicle, the Deva Vehicle, the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle), so it is said to be 'boundless', and the transmission and transformation are endless, which is the meaning of 'continuous'. I am now explaining it according to the previous explanation. From the beginning above, the extensive explanation of the different meanings of Arhat (Luohan, a Buddhist practitioner) is completed. Starting from 'The World Honored One, the Tathagata, dwells infinitely and simultaneously' (Shi zun rulai wuxian qi shi zhu, referring to the World Honored One, the Tathagata, existing infinitely and simultaneously), the second part extensively explains 'having refuge' (You gui, referring to having something to rely on). Why is it necessary to explain it extensively? There are four reasons in total: First, the one who can take refuge was explained earlier, but the one to whom refuge is taken was not shown, so it needs to be clarified. Second, taking refuge in the Buddha was mentioned earlier, but not the Dharma and the Sangha, so it needs to be clarified. Third, skillful means of taking refuge were mentioned, but the true refuge was never revealed, so it needs to be clarified. Fourth, individual refuges were mentioned in the past, but not the unified refuge, so it needs to be clarified. Question: It was explained above that the Two Vehicles (Er cheng, referring to the Sravaka Vehicle and the Pratyekabuddha Vehicle) have fear and do not have the Four Wisdoms (Si zhi, referring to the four kinds of wisdom), and now it is explained that the Two Vehicles do not have ultimate refuge and must take refuge in the Buddha. What is the difference between these two statements? Answer: There are roughly three differences: First, self and other are different. The Two Vehicles do not have the Four Wisdoms, and the Buddha has the Four Wisdoms, which discusses one's own merits. The Three Refuges (San gui, referring to taking refuge in the Buddha, the Dharma, and the Sangha) discuss the merits of transforming others. The Two Vehicles still need to take refuge in others and cannot provide refuge for others, while the Buddha can provide refuge for others and does not need to take refuge in others. Second, the person and the Dharma are different. Among the Four Wisdoms, it is only explained in terms of the person. The Four Wisdoms of the people of the Two Vehicles are not ultimate, and the Buddha's Four Wisdoms are ultimate. In the Three Refuges, it is explained that the Dharma and the Sangha of the Two Vehicles are not ultimate, and the Dharma and the Sangha of the One Vehicle are ultimate. Third, existence and non-existence are different. Merging the Two Vehicles into the One Vehicle, there are no longer Two Vehicles. Merging individual refuges into a unified refuge, there are still Three Refuges. Question: Why are they not of the same kind? Answer: The Three Refuges are the Buddha's teachings from beginning to end. In the past, the Three Refuges were established to reverse wrong views, clarifying individual correct Three Refuges. Now, in response to individual Three Refuges, the unified Three Refuges are clarified.

故始終皆明有三歸也。三乘義則不爾。昔為眾生未堪受一。故於一說三。以三乘調柔其心竟堪受於一。是故會三同歸於一。則無復三乘。故與此非類。問。何故始終並說三歸。答。昔說三歸。凡有三義。一為翻邪三明正三。但邪三有二種。一者事天有邪三。如以自在天等為佛。所說教為法。行法人為僧。二者事人邪三。如迦毗羅等為佛。僧佉經等為法。行此法者為僧。為翻此三邪。故以如來為佛。所說經為法。行法者為僧。二者治病說三。眾生有煩惱病。以佛為良醫。法為妙藥。僧為看病人。具此三種。煩惱病差。為此義故。所以說三。三者為免三怖。如鹿為獵師所逐。得三跳故。則便免怖。眾生為生死魔所逐。歸依三寶。得免生死怖。今說一體三者。明昔三歸異體是無常。法無常法故非究竟。如涅槃云。如汝父母。各各異故。故是無常。今明一體三。即是常住。以常住故。即是究竟。故明一體也。二者此經意昔日以羅漢為僧寶。為他作歸依處。今明羅漢猶自有怖。須歸依他。不能為他作究竟歸。唯佛究竟。不依於他。為他作依。小乘法義亦爾。非究竟。若究竟之法。則堪為物歸也。是故今教亦明三歸。問。對昔別體歸。明今一體。亦得道對昔邪三別體。明今正三一體不。答。亦遠有此義。但昔別體之三。已破邪三。

【現代漢語翻譯】現代漢語譯本：所以說，自始至終都闡明有三歸依。三乘的意義則不是這樣。過去因為眾生不能堪受唯一佛乘，所以才說三乘，用三乘來調伏他們的心，最終使他們能夠堪受唯一佛乘。因此，會三乘而同歸於一佛乘，就沒有三乘之說了。所以這與之前的三歸依不同。問：為什麼自始至終都要說三歸依？答：過去說三歸依，總共有三種意義。一是為破除邪三歸依，闡明正三歸依。但邪三歸依有兩種：一種是事奉天神的邪三歸依，比如把自在天等當作佛，把他們所說的教義當作法，把修行這些法的人當作僧；另一種是事奉人的邪三歸依，比如把迦毗羅（Kapila，數論派創始人）等當作佛，把僧佉經（Samkhya，數論）等當作法，把修行這些法的人當作僧。爲了破除這三種邪歸依，所以以如來為佛，如來說的經典為法，修行佛法的人為僧。二是為治療疾病而說三歸依。眾生有煩惱病，以佛為良醫，法為妙藥，僧為看護病人。具備這三種，煩惱病就能痊癒。爲了這個意義，所以說三歸依。三是為免除三種怖畏。比如鹿被獵人追逐，得到三次跳躍的機會，就能免除怖畏。眾生被生死魔所追逐，歸依三寶，就能免除生死怖畏。現在說一體三寶，是說明過去異體的三歸依是無常的，法是無常之法，所以不是究竟的。如《涅槃經》（Nirvana Sutra）所說：『如你的父母，各自不同，所以是無常的。』現在說明一體三寶，就是常住的。因為是常住的，所以就是究竟的。所以闡明一體三寶。二者，這部經的用意是，過去以阿羅漢（Arhat，小乘佛教修行證果者）為僧寶，作為他人歸依之處。現在說明阿羅漢尚且有自身的怖畏，需要歸依他人，不能為他人作究竟的歸依。只有佛才是究竟的，不依賴於他人，能為他人作歸依。小乘佛法的意義也是這樣，不是究竟的。如果是究竟的佛法，才能堪為眾生的歸依之處。所以現在這部經也闡明三歸依。問：針對過去別體的三歸依，闡明現在一體的三歸依，也可以說針對過去邪三歸依的別體，闡明現在正三歸依的一體嗎？答：也大致有這個意義。但過去別體的三歸依，已經破除了邪三歸依。

【English Translation】 English version: Therefore, it is consistently made clear that there are Three Refuges. The meaning of the Three Vehicles is not like this. In the past, because sentient beings were not capable of receiving the One Vehicle, the Three Vehicles were taught to tame their minds, eventually enabling them to receive the One Vehicle. Therefore, the Three Vehicles are converged and return to the One Vehicle, and there are no longer Three Vehicles. So this is different from the previous Three Refuges. Question: Why are the Three Refuges taught from beginning to end? Answer: In the past, the Three Refuges were taught with three meanings. First, to overturn the heretical three and clarify the correct three. But there are two kinds of heretical three: one is the heretical three of serving gods, such as taking Ishvara (自在天, a Hindu deity) etc. as the Buddha, their teachings as the Dharma, and those who practice these teachings as the Sangha; the other is the heretical three of serving people, such as taking Kapila (迦毗羅, founder of the Samkhya school) etc. as the Buddha, the Samkhya Sutra (僧佉經, Samkhya) etc. as the Dharma, and those who practice this Dharma as the Sangha. To overturn these three heretical refuges, the Tathagata (如來, 'Thus Come One', an epithet of the Buddha) is taken as the Buddha, the sutras spoken by the Buddha as the Dharma, and those who practice the Dharma as the Sangha. Second, the Three Refuges are taught to cure illness. Sentient beings have the illness of afflictions, with the Buddha as the good doctor, the Dharma as the wonderful medicine, and the Sangha as the caretaker. With these three, the illness of afflictions can be cured. For this meaning, the Three Refuges are taught. Third, to avoid the three fears. For example, a deer chased by a hunter can escape fear by making three jumps. Sentient beings chased by the Mara (魔, demon) of birth and death can avoid the fear of birth and death by taking refuge in the Three Jewels. Now, speaking of the Three Jewels as one entity, it is to clarify that the past Three Refuges as separate entities are impermanent, and the Dharma is an impermanent Dharma, so it is not ultimate. As the Nirvana Sutra (涅槃經) says, 'Like your parents, each is different, so they are impermanent.' Now, clarifying the Three Jewels as one entity, it is permanent. Because it is permanent, it is ultimate. Therefore, the one entity is clarified. Second, the intention of this sutra is that in the past, Arhats (阿羅漢, one who has attained enlightenment in Theravada Buddhism) were taken as the Sangha Jewel, as a place of refuge for others. Now, it is clarified that Arhats still have their own fears and need to take refuge in others, and cannot provide ultimate refuge for others. Only the Buddha is ultimate, does not rely on others, and can provide refuge for others. The meaning of Theravada Buddhism is also like this, it is not ultimate. If it is the ultimate Dharma, then it can be a place of refuge for beings. Therefore, this sutra also clarifies the Three Refuges. Question: In response to the past separate-entity refuge, clarifying the present one-entity refuge, can it also be said that in response to the past heretical three separate entities, the present correct three one entity is clarified? Answer: It also roughly has this meaning. But the past separate-entity three has already broken the heretical three.

今一體三。復破昔別體三。故義不同也。問。外道執別體邪三。以正三治之。亦得言外道自有一體三。今以一體正三治之以不。答。未見外道執。設有。治亦無妨。問。今明常住一體三歸。為永廢別體三歸。為二種合用。答。實中具權實。一體則是實歸。別體此是權歸。須具識之。當時而用。權歸之中。但有權歸。無有實歸。一乘三乘。義亦類之。昔三乘則無一乘之體。今一乘之體具有三乘之用。用識三體。方識一乘。此義不盡者。法華疏已說。前會四智中有二。一明會入。二明會入所以。今亦二。一正明會入。二何以故下。明會入所以。就初文又二。第一佛依是究竟。二從法者是說一乘道下。顯法僧二歸有究竟非究竟。若即佛果辨二歸。便是究竟。不即佛果辨二歸。不究竟。今泛舉三歸有究竟不究竟者。只欲顯二乘人是不究竟僧歸。以不究竟故。歸依如來。趣入究竟。遠釋成前阿羅漢歸依佛也。前明佛歸。文別有三。一明歸德。二無限悲無限安下。寄說顯德。故下。第三結德屬人。初中四句。初兩自德。后二化他。就自德中。如來無有限齊時住。明時有二種。一有限時。日月歲等。二無限時。猶如虛空。佛果常住。出過時分也。故說如來無限時住。如來等覺后際等住者。明證涅槃常住義也。涅槃后際是所得。彼是法

【現代漢語翻譯】現代漢語譯本現在說『一體三歸』，是爲了破除過去所說的『別體三歸』（指不同的個體所代表的佛、法、僧三寶），所以意義不同。問：外道執著于『別體邪三歸』（指錯誤的、分離的三寶），用正確的『三歸』來糾正他們，是否也可以說外道自己也有一種『一體三歸』？現在用『一體正三歸』來糾正他們可以嗎？答：我沒有見過外道有這樣的執著。即使有，用『一體三歸』來糾正他們也沒有妨礙。問：現在闡明常住的『一體三歸』，是爲了永遠廢除『別體三歸』，還是兩種『三歸』可以合併使用？答：真實之中包含著方便和真實。『一體三歸』是真實歸依，『別體三歸』是方便歸依。必須完全理解它們，在適當的時候使用。在方便歸依之中，只有方便歸依，沒有真實歸依。一乘（Ekayana，唯一佛乘）和三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的道理也類似。過去的三乘沒有一乘的體性，現在一乘的體性具有三乘的作用。運用三乘的體性，才能認識一乘。這個道理沒有完全闡述的，在《法華經疏》中已經說過。前面的集會四智（catvari jnani，四種智慧）中有兩種含義：一是闡明會歸，二是闡明會歸的原因。現在也是兩種含義：一是正面闡明會歸，二是『何以故下』，闡明會歸的原因。就第一部分文字來說，又分為兩部分：第一，佛是究竟的歸依處；第二，從『法者是說一乘道下』，顯示法和僧兩種歸依有究竟和非究竟的區別。如果就佛果（Buddha-phala，成佛的果位）來辨別兩種歸依，那就是究竟的。如果不就佛果來辨別兩種歸依，那就是非究竟的。現在泛泛地舉出三歸有究竟和非究竟的區別，只是想顯示二乘人（Sravaka-yana，聲聞乘；Pratyeka-buddha-yana，緣覺乘）是非究竟的僧歸。因為非究竟，所以歸依如來（Tathagata，如來），趣入究竟。這是從遠處解釋先前阿羅漢（Arhat，斷盡煩惱，證得無學果位的聖者）歸依佛的例子。前面闡明佛歸，文字上有三種含義：一是闡明歸依的功德；二是『無限悲無限安下』，借用其他事物來顯示功德；『故下』，第三是總結功德歸屬於人。第一種含義中有四句話。前兩句是佛的自德，后兩句是化他（教化他人）之德。就自德來說，如來沒有有限的時間限制而安住，闡明時間有兩種：一是有限的時間，如日月年等；二是無限的時間，猶如虛空。佛果常住，超越了時間的界限。所以說如來無限時住。如來等覺后際等住，闡明證得涅槃（Nirvana，寂滅）常住的意義。涅槃后際是所證得的，那是法（Dharma，佛法）。

【English Translation】 English version Now, the 'One Body Three Refuges' is to refute the past 'Separate Body Three Refuges' (referring to the Buddha, Dharma, and Sangha represented by different entities), so the meanings are different. Question: Outsiders cling to the 'Separate Body Evil Three Refuges' (referring to incorrect and separated Three Jewels). If we use the correct 'Three Refuges' to correct them, can we also say that outsiders themselves also have a kind of 'One Body Three Refuges'? Is it okay to use the 'One Body Correct Three Refuges' to correct them now? Answer: I have not seen outsiders with such clinging. Even if there is, it is not a problem to correct them with the 'One Body Three Refuges'. Question: Now, clarifying the permanent 'One Body Three Refuges', is it to permanently abolish the 'Separate Body Three Refuges', or can the two types of 'Three Refuges' be used together? Answer: In reality, there are both expedient and reality. The 'One Body' is the real refuge, and the 'Separate Body' is the expedient refuge. You must fully understand them and use them at the appropriate time. In the expedient refuge, there is only expedient refuge, and there is no real refuge. The principle of the One Vehicle (Ekayana) and the Three Vehicles (Triyana) is similar. The past Three Vehicles did not have the essence of the One Vehicle, but now the essence of the One Vehicle has the function of the Three Vehicles. Only by using the essence of the Three Vehicles can one recognize the One Vehicle. What is not fully explained in this principle has already been said in the commentary on the Lotus Sutra. In the previous assembly of the Four Wisdoms (catvari jnani), there are two meanings: one is to clarify the convergence, and the other is to clarify the reason for the convergence. Now there are also two meanings: one is to clarify the convergence directly, and the other is 'Why is it below', clarifying the reason for the convergence. As for the first part of the text, it is divided into two parts: first, the Buddha is the ultimate refuge; second, from 'Dharma is the way of the One Vehicle below', it shows that the two refuges of Dharma and Sangha have ultimate and non-ultimate differences. If we distinguish the two refuges based on the Buddha-fruit (Buddha-phala), then it is ultimate. If we do not distinguish the two refuges based on the Buddha-fruit, then it is non-ultimate. Now, generally speaking, the Three Refuges have ultimate and non-ultimate differences, just to show that the Two Vehicles (Sravaka-yana; Pratyeka-buddha-yana) are non-ultimate Sangha refuges. Because it is non-ultimate, one takes refuge in the Tathagata and enters the ultimate. This is an explanation from afar of the previous example of Arhats (Arhat) taking refuge in the Buddha. Earlier, clarifying the Buddha refuge, there are three meanings in the text: one is to clarify the merit of refuge; the second is 'Infinite compassion and infinite peace below', using other things to show merit; 'Therefore below', the third is to summarize the merit belonging to people. There are four sentences in the first meaning. The first two sentences are the Buddha's own virtues, and the last two sentences are the virtues of transforming others. In terms of self-virtue, the Tathagata abides without limited time, clarifying that there are two kinds of time: one is limited time, such as the sun, moon, and year; the other is unlimited time, like empty space. The Buddha-fruit is permanent and transcends the limits of time. Therefore, it is said that the Tathagata abides for unlimited time. The Tathagata abides equally after enlightenment, clarifying the meaning of attaining Nirvana and abiding permanently. The after-end of Nirvana is what is attained, and that is the Dharma.

常。如來等之。故曰常住。又言等者。諸佛道同。故名為等住。今謂生死有三際。謂前際。中際。后際。生死後際既無邊。如來與后際等住亦無邊。故言后際等住。問。何故明此二住。答。前明法身常住。后明應身常住。應身常住者。常化眾生。無休息時。故名常住。后釋為佛性論云。世間有得四神足者。尚能住四十小劫。何況如來為大神足師。而當不能久住化物。又云。眾生無盡。故化身常化物無盡。問。若以二住明二身住。則法身是自德。應身是化他。復何得言初二句是自德。后二是化他。答。前雖明二身住。未明利益。故說為自德。后兩明利益。故說為化他。如來無限齊大悲下。第二化他德。無限大悲。是化他心。無限安慰。是化他行。亦可得前句是大悲無量。無限安慰是慈無量。心之與行。慈之與悲。不簡彼此。有緣普益。又無緣慈悲等眾生界等。故稱無限。無限大悲下。第二寄說顯德。就文為二。前就化他德。寄說以顯。承言便故。后就自德。寄說以顯。就化他德中。無限大悲。牒上初句。無限安慰。牒上后句。作是說者是名善說。言稱佛德名善說也。又舉說者是善。顯所說得是實非虛也。若復說言下。第二明自德。若無盡法。牒上文中無限時住。常住法者。牒前文中后際等住。此當相顯德。一切世間之所

【現代漢語翻譯】現代漢語譯本常。如來等同於后際。所以說常住。又說『等』，是因為諸佛的道相同，所以名為『等住』。現在所說的生死有三際，即前際、中際、后際。生死的后際既然沒有邊際，如來與后際等同而住，也沒有邊際，所以說『后際等住』。問：為什麼闡明這兩種住？答：前面闡明法身常住，後面闡明應身常住。應身常住，是經常化度眾生，沒有休息的時候，所以名為常住。後面《佛性論》解釋說：世間有得到四神足的人，尚且能夠住四十小劫，何況如來是大神足之師，怎麼會不能長久住世化度眾生？又說：眾生沒有窮盡，所以化身常住，化度眾生也沒有窮盡。問：如果用二住來闡明二身住，那麼法身是自德，應身是化他，又怎麼能說前兩句是自德，后兩句是化他呢？答：前面雖然闡明二身住，但沒有闡明利益，所以說是自德。後面兩句闡明利益，所以說是化他。如來無限齊大悲下，第二是化他德。無限大悲，是化他之心。無限安慰，是化他之行。也可以說前一句是大悲無量，無限安慰是慈無量。心與行，慈與悲，不分彼此，與有緣眾生普遍利益。又無緣慈悲等同眾生界等，所以稱作無限。無限大悲下，第二是寄說顯德。就文義來說分為兩部分。前面就化他德，寄託言說來顯明。承接前面的話語，所以這樣說。後面就自德，寄託言說來顯明。就化他德中，無限大悲，是重複上面的第一句。無限安慰，是重複上面的后一句。這樣說是名為善說。言語稱合佛的功德，名為善說。又舉出說的人是善，顯明所說的是真實不虛的。若復說言下，第二是闡明自德。若無盡法，是重複上面文中的無限時住。常住法者，是重複前面文中的后際等住。這是當相顯德，一切世間所……

【English Translation】 English version 'Constant'. The Tathagata (Thus Come One) is equal to the later limit (end of samsara). Therefore, it is called 'constant dwelling'. Furthermore, 'equal' means that the paths of all Buddhas are the same, hence the name 'equal dwelling'. Now, it is said that there are three limits to samsara: the prior limit, the middle limit, and the posterior limit. Since the posterior limit of samsara is without boundary, the Tathagata dwells equally with the posterior limit, also without boundary. Therefore, it is said 'dwelling equally with the posterior limit'. Question: Why are these two dwellings elucidated? Answer: The former elucidates the Dharmakaya (Dharma Body)'s constant dwelling, and the latter elucidates the Nirmanakaya (Transformation Body)'s constant dwelling. The Nirmanakaya's constant dwelling means constantly transforming beings without rest, hence the name 'constant dwelling'. Later, the Buddha-nature Treatise explains: 'In the world, there are those who attain the four supernatural powers and can still dwell for forty small kalpas (eons). How much more so the Tathagata, being a teacher of great supernatural powers, would not be able to dwell long and transform beings?' It also says: 'Since sentient beings are inexhaustible, the transformation body constantly transforms beings inexhaustibly'. Question: If the two dwellings are used to elucidate the dwelling of the two bodies, then the Dharmakaya is self-virtue, and the Nirmanakaya is transforming others. How can it be said that the first two phrases are self-virtue, and the latter two are transforming others? Answer: Although the former elucidates the dwelling of the two bodies, it does not elucidate the benefits, so it is said to be self-virtue. The latter two phrases elucidate the benefits, so it is said to be transforming others. 'The Tathagata's limitless great compassion' below, the second is the virtue of transforming others. Limitless great compassion is the mind of transforming others. Limitless comfort is the action of transforming others. It can also be said that the former phrase is immeasurable great compassion, and limitless comfort is immeasurable loving-kindness. Mind and action, loving-kindness and compassion, do not distinguish between self and other, universally benefiting those with affinity. Moreover, impartial loving-kindness and compassion are equal to the realm of sentient beings, hence the term 'limitless'. 'Limitless great compassion' below, the second is relying on explanation to reveal virtue. In terms of the text, it is divided into two parts. The former relies on the virtue of transforming others to reveal it, continuing the previous words, hence this explanation. The latter relies on self-virtue to reveal it. Regarding the virtue of transforming others, 'limitless great compassion' repeats the first phrase above. 'Limitless comfort' repeats the latter phrase above. Saying it this way is called 'skillful explanation'. Words that accord with the Buddha's virtues are called 'skillful explanation'. Furthermore, citing the speaker as 'skillful' reveals that what is said is true and not false. 'If one further says' below, the second is elucidating self-virtue. 'If inexhaustible Dharma' repeats the 'limitless dwelling in time' in the text above. 'The constantly dwelling Dharma' repeats the 'dwelling equally with the posterior limit' in the previous text. This is revealing virtue through its characteristics, what all the worlds...

歸者。佛具前德。為世歸趣。亦名善說。顯于自德義善同前。故言是名善說。是故下。第三結德屬人。但就自德結以屬人。不結化他德屬人也。是故者。是佛具前無盡常住二種功德。為一切世間之所歸故也。于未度世間。無依世間。為作歸依。分段世間。名為未度。變易世間。名為無依。與后際下。正明如來與作歸依。與后際等者。盡未來際為物作歸依也。無盡歸者。猶是前無盡法。常住歸依者。猶是常住法也。問。無盡歸依。常住歸依。此二何異。答。無盡者據應身。以眾生無盡。故佛出世無盡。為物作歸依也。常住歸依者據法身也。法身常住。是為真歸。以具應二歸者。謂是如來等正覺也。法者即是說一乘道。此下第二次明法僧二歸有權有實。初明權歸。謂不究竟。從歸依第一義是歸伏如來下。第二明實歸。究竟也。就不究竟中有二。一當相以顯二歸非究竟。從若有眾生如來調伏下。約能歸顯所歸非究竟。前當相中有三。一舉宗辨非究竟。二何故下。問答解釋。是故二歸下。第三結。辨宗中有二。一出法僧別。二此歸依下。通辨二歸非究竟。問。此中為明二乘所歸趣處。但應論實。何須辨權。答。有三義。一舉權顯實。二欲令人舍權歸實。三欲彰彼權歸不真。終須通實。問。何故法僧歸中。舉權顯實。佛不如是。

【現代漢語翻譯】現代漢語譯本歸者：佛陀具備先前的功德，是世間的歸宿和依止之處，也被稱為『善說』。這表明佛陀自身的德行與之前所說的（功德）意義相同，所以說這是『善說』。因此，下面第三點總結了佛陀的功德並將其歸屬於佛陀自身。這裡只總結了佛陀自身的功德並歸屬於他，而沒有總結佛陀教化他人的功德並歸屬於他。『是故』的意思是，佛陀具備先前所說的無盡和常住兩種功德，所以是一切世間所歸依之處。對於尚未得度的世間和沒有依怙的世間，佛陀為他們提供歸依。處於分段生死的世間被稱為『未度』，處於變易生死的世間被稱為『無依』。『與后際下』：這裡正式說明如來為眾生提供歸依。『與后際等者』的意思是，直到未來際，如來都為眾生提供歸依。『無盡歸』仍然是指前面的無盡法，『常住歸依』仍然是指常住法。問：『無盡歸依』和『常住歸依』，這兩者有什麼不同？答：『無盡』是指應身佛，因為眾生是無盡的，所以佛陀出世也是無盡的，為眾生提供歸依。『常住歸依』是指法身佛。法身常住，這是真正的歸依。具備應身和法身兩種歸依的，就是如來等正覺。法，就是說一乘道。下面第二次說明法和僧兩種歸依有權有實。首先說明權歸，即不究竟的歸依。從『歸依第一義是歸伏如來下』開始，第二部分說明實歸，即究竟的歸依。在不究竟的歸依中，有兩點：一是就現象本身來顯示法和僧兩種歸依不是究竟的。從『若有眾生如來調伏下』開始，從能歸依的角度來顯示所歸依的不是究竟的。在前面的現象本身中，有三點：一是提出宗旨，辨別不是究竟的。二是『何故下』，用問答來解釋。三是『是故二歸下』，總結。在辨別宗旨中，有兩點：一是區分法和僧的差別。二是『此歸依下』，總的辨別法和僧兩種歸依不是究竟的。問：這裡是爲了說明二乘人所歸趣的地方，只應該討論實歸，為什麼需要辨別權歸？答：有三個原因：一是通過舉出權歸來顯示實歸。二是想要讓人們捨棄權歸而歸向實歸。三是想要彰顯權歸不是真實的，最終必須通向實歸。問：為什麼在法和僧的歸依中，要舉出權歸來顯示實歸，而佛的歸依卻不是這樣？

【English Translation】 English version 『The Refuge』: The Buddha possesses prior merits and is the refuge and resort for the world, also known as 『Well-Spoken』. This indicates that the Buddha's own virtues are the same in meaning as what was previously mentioned (merits), so it is said to be 『Well-Spoken』. Therefore, the third point below summarizes the Buddha's merits and attributes them to the Buddha himself. Here, only the Buddha's own merits are summarized and attributed to him, without summarizing the merits of the Buddha's teachings to others and attributing them to him. 『Therefore』 means that the Buddha possesses the two kinds of merits mentioned earlier, inexhaustible and permanent, so he is the refuge for all the world. For the world that has not yet been delivered and the world without refuge, the Buddha provides refuge. The world in the stage of segmented life and death is called 『not yet delivered』, and the world in the stage of variable life and death is called 『without refuge』. 『From 「Giving to the Later Limit」 onwards』: Here, it is formally stated that the Tathagata provides refuge for sentient beings. 『Giving to the Later Limit, etc.』 means that until the future limit, the Tathagata provides refuge for beings. 『Inexhaustible Refuge』 still refers to the previous inexhaustible Dharma, and 『Permanent Refuge』 still refers to the permanent Dharma. Question: What is the difference between 『Inexhaustible Refuge』 and 『Permanent Refuge』? Answer: 『Inexhaustible』 refers to the Response Body Buddha (Nirmanakaya), because sentient beings are inexhaustible, so the Buddha's appearance in the world is also inexhaustible, providing refuge for beings. 『Permanent Refuge』 refers to the Dharma Body Buddha (Dharmakaya). The Dharma Body is permanent, and this is the true refuge. The one who possesses both the Response Body and Dharma Body refuges is the Tathagata, the Perfectly Enlightened One. The Dharma is the teaching of the One Vehicle path. The second time below explains that the refuges of Dharma and Sangha have both provisional and real aspects. First, the provisional refuge is explained, which is not the ultimate refuge. Starting from 『Taking refuge in the first meaning is to submit to the Tathagata』, the second part explains the real refuge, which is the ultimate refuge. In the non-ultimate refuge, there are two points: one is to show that the refuges of Dharma and Sangha are not ultimate based on the phenomena themselves. Starting from 『If there are sentient beings subdued by the Tathagata』, it shows that what is taken refuge in is not ultimate from the perspective of the one who takes refuge. In the previous phenomena themselves, there are three points: one is to propose the purpose and distinguish that it is not ultimate. The second is 『Why below』, using questions and answers to explain. The third is 『Therefore, the two refuges below』, summarizing. In distinguishing the purpose, there are two points: one is to distinguish the differences between Dharma and Sangha. The second is 『This refuge below』, generally distinguishing that the two refuges of Dharma and Sangha are not ultimate. Question: Here, it is to explain the place where people of the Two Vehicles take refuge, and only the real refuge should be discussed. Why is it necessary to distinguish the provisional refuge? Answer: There are three reasons: one is to show the real refuge by raising the provisional refuge. The second is to want people to abandon the provisional refuge and turn to the real refuge. The third is to want to highlight that the provisional refuge is not real and must eventually lead to the real. Question: Why, in the refuges of Dharma and Sangha, is the provisional refuge raised to show the real refuge, but the refuge of the Buddha is not like this?

唯彰實乎。答。理應義齊。但今為明佛中權者。即是實佛大悲之用。不須破之。故不別論佛權義也。法僧二歸。通真及偽。偽妄須舍。所以論之。初言法者。有人言。標舉權法。即是說一乘道。略示其相。此言不足。若具足應言說一乘為三乘法。如上文言。說大乘戒為毗尼等。其義相似。亦可此言舉實顯權。真實之法說一乘道。則知三乘是權也。今謂此二解悉非。今言法者。牒昔教法也。近取則三乘法。遠取五乘法。即是說一乘道者。一乘謂佛果也。五乘三乘之法。是佛果之因。故名為道。即是法華中。種種譬喻。種種說法。是法智為一佛乘故。是以一切諸法。為一乘家道也。僧者是三乘眾者。僧者。標總權僧。是三乘眾。略示其相。問。聲聞緣覺。可是權僧。何者是大乘中權僧。答。如三藏中所辨。菩薩三僧祇但修有漏六度成佛者是也。又若望一體歸。大乘菩薩未與佛一體。故亦非究竟。問。僧既言三乘眾。法何故不言三乘法。法既言一乘道。僧亦應言一乘僧。答。亦得如此。但互文顯意也。但法據修會。故說一乘道。僧約未會。故說三乘眾。此會未會亦是互說也。此二歸依非究竟者。略明不真。非是真歸。故非究竟。但是權歸。故名少分。此就權實義門釋也。又此二未成果德。故非究竟。但是因位。目為少分。何

【現代漢語翻譯】唯獨彰顯真實嗎？回答：理與義應該一致。但現在爲了闡明佛陀之中的權巧方便，那就是真實佛陀大悲之心的運用，不需要破斥它。所以不另外討論佛陀權巧方便的意義。法和僧二歸依，包括真實和虛偽。虛偽的必須捨棄，所以要討論它。最初說到『法』，有人說，標舉權巧方便之法，就是說一乘（Ekayana，唯一佛乘）之道，簡略地顯示它的相狀。這種說法不足。如果完整地說，應該說『說一乘為三乘法』，如上文所說，『說大乘戒為毗尼』等等，意義相似。也可以說，這裡是舉真實來顯現權巧方便，真實之法說的是一乘之道，那麼就知道三乘是權巧方便。我認為這兩種解釋都不對。現在所說的『法』，是指過去的教法。從近處說，是三乘法；從遠處說，是五乘法。『就是說一乘道』，一乘指的是佛果。五乘三乘之法，是佛果之因，所以名為道。就像《法華經》中，種種譬喻，種種說法，是以法智為一佛乘的緣故。因此，一切諸法，都是一乘之家的道路。僧，指的是三乘之眾。僧，標示總體的權巧方便之僧，是三乘之眾，簡略地顯示它的相狀。問：聲聞（Śrāvaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，靠自己力量悟道者）可以說是權巧方便之僧，什麼是大乘中的權巧方便之僧？答：如三藏（Tripitaka，佛教經典的總稱）中所辨明的，菩薩（Bodhisattva，立志成佛的修行者）經歷三大阿僧祇劫（Asankhyeya kalpa，極長的時間單位）但只修有漏的六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）而成佛的，就是。又如果從一體歸依的角度來看，大乘菩薩還沒有與佛成為一體，所以也不是究竟。問：僧既然說是三乘之眾，法為什麼不說三乘法？法既然說一乘道，僧也應該說一乘僧。答：也可以這樣說，但這是互文見義。但法是根據修行證悟來說的，所以說一乘道；僧是根據尚未證悟來說的，所以說三乘之眾。這證悟與未證悟也是互相說明的。這二歸依不是究竟的，簡略地說明它不真實，不是真實的歸依，所以不是究竟的。但這只是權巧方便的歸依，所以名為少分。這是就權實義門來解釋的。又，這二者還沒有成就果德，所以不是究竟，只是因位，稱為少分。為什麼？

【English Translation】 Is it only to reveal the truth? Answer: Reason and meaning should be consistent. But now, in order to clarify the expedient means (upaya) within the Buddha, which is the application of the true Buddha's great compassion, there is no need to refute it. Therefore, the meaning of the Buddha's expedient means is not discussed separately. The two refuges of Dharma and Sangha include both the true and the false. The false must be abandoned, so it is discussed. Initially, regarding 'Dharma,' some say that highlighting the Dharma of expedient means is to speak of the One Vehicle (Ekayana) path, briefly showing its characteristics. This statement is insufficient. If stated completely, it should be said 'speaking of the One Vehicle as the Three Vehicle Dharma,' as mentioned above, 'speaking of the Mahayana precepts as Vinaya,' and so on, the meaning is similar. It can also be said that this is to reveal the expedient means by highlighting the truth, the true Dharma speaks of the One Vehicle path, then it is known that the Three Vehicles are expedient means. I believe that both of these explanations are incorrect. The 'Dharma' now spoken of refers to the teachings of the past. In the near sense, it is the Three Vehicle Dharma; in the far sense, it is the Five Vehicle Dharma. 'That is, speaking of the One Vehicle path,' the One Vehicle refers to the Buddha fruit. The Dharma of the Five Vehicles and Three Vehicles is the cause of the Buddha fruit, so it is called the path. Just like in the Lotus Sutra, various parables, various teachings, are because Dharma wisdom is the One Buddha Vehicle. Therefore, all Dharmas are the path of the One Vehicle family. Sangha refers to the Three Vehicle assembly. Sangha indicates the overall expedient means Sangha, which is the Three Vehicle assembly, briefly showing its characteristics. Question: Śrāvakas and Pratyekabuddhas can be said to be expedient means Sangha, what is the expedient means Sangha in Mahayana? Answer: As clarified in the Tripitaka, Bodhisattvas who spend three great Asankhyeya kalpas but only cultivate the defiled Six Perfections (Paramita) to become Buddhas are those. Furthermore, if viewed from the perspective of returning to oneness, Mahayana Bodhisattvas have not yet become one with the Buddha, so it is not ultimate. Question: Since Sangha is said to be the Three Vehicle assembly, why doesn't Dharma say the Three Vehicle Dharma? Since Dharma speaks of the One Vehicle path, Sangha should also say the One Vehicle Sangha. Answer: It can also be said that way, but this is mutual explanation. However, Dharma is based on cultivation and realization, so it speaks of the One Vehicle path; Sangha is based on not yet realizing, so it speaks of the Three Vehicle assembly. This realization and non-realization also explain each other. These two refuges are not ultimate, briefly explaining that they are not true, not true refuges, so they are not ultimate. But this is only the refuge of expedient means, so it is called a small part. This is explained from the perspective of the meaning of expedient means and truth. Also, these two have not yet achieved the fruit of virtue, so they are not ultimate, but only the causal position, called a small part. Why?

以故下。此是解釋。何以故者問也。今言乖昔。是故致問。說一乘道法。此答釋也。明法權中。一乘道得究竟身。于上更無一乘法事。一乘因道。得果德究竟法身。舉所得身是究竟果。故知能得之因非究竟也。于上更無說一乘法者。于究竟法身上也。故顯法身可得是究竟即顯于說一乘道上更說得究竟法身。故知一乘道非究竟。三乘眾者。牒前權僧。下辨其相。言有恐怖。明惡未盡。歸如來等。明善未滿。亦可怖者。對治未成。歸如來等。彰果未盡。求出修學向三菩提者。釋上有恐歸依如來。以求出恐怖。故修學大乘善法。謂發菩提心。行菩薩行。故趣向無上菩提。是故下第三結。是前二歸非真實。故非究竟歸。是有限依。有限由是前之少分歸耳。又二乘人。不能常住。不能無限。為物作歸。故名有限。若有眾生下。上來第一當相顯二歸依非究竟。今第二約能歸顯所歸非究竟。就文亦三。一明能歸。二明歸依法僧者。辨所歸。三是二歸依下。牒所歸彰未即佛果。故顯非究竟二歸也。若有眾生者。泛舉能歸之人也。如來調伏歸依如來者。釋歸法僧所以也。由如來調伏歸依如來。是故歸依法僧也。所言調伏者。佛未出世。眾生歸依外道及以天神。佛降伏故。得翻邪入正。故名調伏。得法津澤生信樂心者。由如來調伏歸依如來

【現代漢語翻譯】現代漢語譯本『以故下。此是解釋。何以故者問也。今言乖昔。是故致問。』——這是解釋部分。『何以故』是提問。現在所說與過去不同，所以才提出疑問。『說一乘道法。此答釋也。明法權中。一乘道得究竟身。于上更無一乘法事。一乘因道。得果德究竟法身。舉所得身是究竟果。故知能得之因非究竟也。于上更無說一乘法者。于究竟法身上也。故顯法身可得是究竟即顯于說一乘道上更說得究竟法身。故知一乘道非究竟。』——這是回答和解釋。在闡明方便法門中，通過一乘（Ekayana）之道可以獲得究竟的法身（Dharmakaya），除此之外，再沒有其他一乘之法。通過一乘的因地修行，可以獲得果地的究竟法身。這裡舉出所獲得的法身是究竟的果，因此可知能獲得此果的因並非究竟。在究竟的法身上，再沒有其他一乘之法可說。因此，顯現法身是可以獲得的究竟之果，也同時表明在一乘道之上，還可以獲得究竟的法身，所以可知一乘道並非究竟。『三乘眾者。牒前權僧。下辨其相。言有恐怖。明惡未盡。歸如來等。明善未滿。亦可怖者。對治未成。歸如來等。彰果未盡。求出修學向三菩提者。釋上有恐歸依如來。以求出恐怖。故修學大乘善法。謂發菩提心。行菩薩行。故趣向無上菩提。』——『三乘』（Triyana）的修行者，是指前面所說的權教聲聞僧。下面辨別他們的狀態。說他們『有恐怖』，說明惡業尚未斷盡。『歸如來等』，說明善業尚未圓滿。『亦可怖者』，說明對治尚未成就。『歸如來等』，彰顯果位尚未究竟。『求出修學向三菩提者』，解釋了上面所說的因為有恐怖而歸依如來，爲了脫離恐怖，所以修學大乘善法，也就是發菩提心，行菩薩行，因此趣向無上菩提（Anuttara-samyak-sambodhi）。『是故下第三結。是前二歸非真實。故非究竟歸。是有限依。有限由是前之少分歸耳。又二乘人。不能常住。不能無限。為物作歸。故名有限。』——因此，下面第三部分總結說，前面的兩種歸依不是真實的，所以不是究竟的歸依，而是有限的依靠。之所以有限，是因為前面只是少部分的歸依。而且，二乘（Śrāvakayāna and Pratyekabuddhayāna）之人，不能常住，不能無限地為眾生作歸依，所以稱為有限。『若有眾生下。上來第一當相顯二歸依非究竟。今第二約能歸顯所歸非究竟。就文亦三。一明能歸。二明歸依法僧者。辨所歸。三是二歸依下。牒所歸彰未即佛果。故顯非究竟二歸也。若有眾生者。泛舉能歸之人也。如來調伏歸依如來者。釋歸法僧所以也。由如來調伏歸依如來。是故歸依法僧也。所言調伏者。佛未出世。眾生歸依外道及以天神。佛降伏故。得翻邪入正。故名調伏。得法津澤生信樂心者。由如來調伏歸依如來』——『若有眾生』以下，上面第一部分從現象上顯示兩種歸依不是究竟的。現在第二部分從能歸依的人來顯示所歸依的對象不是究竟的。從文義上來說，也分為三部分。第一部分說明能歸依的人。第二部分說明歸依法僧（Buddha, Dharma, Sangha）的對象，辨別所歸依的對象。第三部分『是二歸依下』，承接所歸依的對象，彰顯尚未證得佛果，所以顯示不是究竟的兩種歸依。『若有眾生者』，泛指能歸依的人。『如來調伏歸依如來者』，解釋了歸依法僧的原因。由於如來（Tathagata）調伏眾生，所以歸依如來，因此歸依法僧。所說的『調伏』，是指佛未出世時，眾生歸依外道以及天神，佛降伏了他們，使他們能夠捨棄邪見而進入正道，所以稱為調伏。『得法津澤生信樂心者』，由於如來調伏眾生，所以歸依如來。

【English Translation】 English version 『以故下。此是解釋。何以故者問也。今言乖昔。是故致問.』 – This is the explanation. 『何以故』 (For what reason?) is the question. What is being said now is different from the past, therefore the question is raised. 『說一乘道法。此答釋也。明法權中。一乘道得究竟身。于上更無一乘法事。一乘因道。得果德究竟法身。舉所得身是究竟果。故知能得之因非究竟也。于上更無說一乘法者。于究竟法身上也。故顯法身可得是究竟即顯于說一乘道上更說得究竟法身。故知一乘道非究竟.』 – This is the answer and explanation. In clarifying the expedient teachings, through the One Vehicle (Ekayana) path, one can attain the ultimate Dharmakaya (法身). Beyond this, there are no further matters of the One Vehicle. Through the causal practice of the One Vehicle, one attains the ultimate Dharmakaya as the fruit. Here, the attained body is cited as the ultimate fruit, thus it is known that the cause that enables this attainment is not ultimate. There is no further teaching of the One Vehicle on the ultimate Dharmakaya. Therefore, revealing that the Dharmakaya can be attained as the ultimate also reveals that beyond the teaching of the One Vehicle path, there is further attainment of the ultimate Dharmakaya. Thus, it is known that the One Vehicle path is not ultimate. 『三乘眾者。牒前權僧。下辨其相。言有恐怖。明惡未盡。歸如來等。明善未滿。亦可怖者。對治未成。歸如來等。彰果未盡。求出修學向三菩提者。釋上有恐歸依如來。以求出恐怖。故修學大乘善法。謂發菩提心。行菩薩行。故趣向無上菩提.』 – The practitioners of the Three Vehicles (Triyana) refer to the expedient Sangha mentioned earlier. Below, their characteristics are distinguished. Saying they 『have fear』 indicates that their evil deeds are not yet exhausted. 『Taking refuge in the Tathagata (如來) etc.』 indicates that their good deeds are not yet complete. 『Also fearful』 indicates that the antidotes are not yet perfected. 『Taking refuge in the Tathagata etc.』 manifests that the fruition is not yet exhausted. 『Seeking to escape and studying towards the Three Bodhis (三菩提)』 explains the above-mentioned fear leading to taking refuge in the Tathagata, seeking to escape from fear, therefore studying the good Dharma of the Mahayana (大乘), which means generating the Bodhicitta (菩提心), practicing the Bodhisattva path, thus heading towards Anuttara-samyak-sambodhi (無上菩提). 『是故下第三結。是前二歸非真實。故非究竟歸。是有限依。有限由是前之少分歸耳。又二乘人。不能常住。不能無限。為物作歸。故名有限.』 – Therefore, the third part below concludes that the previous two refuges are not real, thus they are not ultimate refuges, but limited reliance. The reason they are limited is because the previous refuges were only partial. Moreover, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot abide permanently, nor can they infinitely act as refuge for beings, therefore they are called limited. 『若有眾生下。上來第一當相顯二歸依非究竟。今第二約能歸顯所歸非究竟。就文亦三。一明能歸。二明歸依法僧者。辨所歸。三是二歸依下。牒所歸彰未即佛果。故顯非究竟二歸也。若有眾生者。泛舉能歸之人也。如來調伏歸依如來者。釋歸法僧所以也。由如來調伏歸依如來。是故歸依法僧也。所言調伏者。佛未出世。眾生歸依外道及以天神。佛降伏故。得翻邪入正。故名調伏。得法津澤生信樂心者。由如來調伏歸依如來』 – 『若有眾生』 (If there are sentient beings) below, the first part above shows from the phenomena that the two refuges are not ultimate. Now, the second part shows from the person taking refuge that the object of refuge is not ultimate. In terms of the text, it is also divided into three parts. The first part explains the person taking refuge. The second part explains the object of refuge in the Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha), distinguishing the object of refuge. The third part, 『是二歸依下』 (These two refuges below), continues from the object of refuge, manifesting that the fruit of Buddhahood has not yet been attained, thus showing that the two refuges are not ultimate. 『若有眾生者』 (If there are sentient beings) generally refers to those who can take refuge. 『如來調伏歸依如來者』 (The Tathagata tames and takes refuge in the Tathagata) explains the reason for taking refuge in the Buddha, Dharma, and Sangha. Because the Tathagata tames sentient beings and takes refuge in the Tathagata, therefore one takes refuge in the Buddha, Dharma, and Sangha. The so-called 『taming』 refers to when the Buddha had not yet appeared in the world, sentient beings took refuge in external paths and gods. The Buddha subdued them, enabling them to abandon wrong views and enter the right path, therefore it is called taming. 『得法津澤生信樂心者』 (Those who obtain the nectar of the Dharma generate faith and joy) is because the Tathagata tames sentient beings, therefore one takes refuge in the Tathagata.

。故得法津生樂心也。此即是能歸之心。歸依法僧者。以生信樂心。故歸依法僧。即是所歸依。是所歸依是二歸依者。重牒歸依僧也。非此二歸依是歸依如來者。明此二歸依。非即佛果。顯非究竟也。問。何故舉能歸顯所歸。答。欲顯二乘人隨分得是歸依也。歸依第一義者是歸依如來者。上來第一明不究竟歸依。今第二明究竟歸依。就文亦二。一舉二歸即佛果。二何以故下。問答解釋。就前又二。一略辨。二此二歸依第一義下。重辨。言歸依第一義者。此言不足。若具應言法僧二歸依是第一義也。言第一義者。非是空理名第一義。乃詺果德為第一義。此文意正欲顯法僧二歸。是果德第一義。歸依此第一義。即是歸依如來也。此二歸依第一義是究竟歸依如來者。重論前也。顯此法僧二歸是果德第一義。即是究竟歸依如來。何以故下。何以二歸即佛歸。故對問辨釋中。初相望顯無異。后正出即一。簡除相似。無異如來者。法僧不異如來。無異二歸依如來即三歸依者。正明即一也。問。但應言如來即二歸依。云何乃言即三歸依。答。據如來德體以辨。故言即三。如來舉體覺義為佛。舉體軌義為法。舉體和義為僧。又解。二歸乃是三中之二。故通舉言三。如涅槃經言。世第一法緣於四諦。然實但緣一諦。就通以舉。故言緣四。

【現代漢語翻譯】現代漢語譯本因此，獲得佛法甘露，心中生起歡喜。這便是能歸依的心。歸依佛法僧三寶，是因為生起了信樂之心。所以，歸依佛法僧三寶，就是所歸依的對象。『是所歸依』，『是二歸依』，這裡重申歸依僧。說明這二歸依（法和僧）並非歸依如來（佛），表明這並非究竟的歸依。問：為何舉能歸依的心來顯示所歸依的對象？答：爲了顯示二乘人（聲聞、緣覺）隨分隨力也能得到這種歸依。『歸依第一義』，就是歸依如來。上面第一部分說明了不究竟的歸依，現在第二部分說明究竟的歸依。從文義上來看，也分為兩部分：一是總括地說明二歸依即是佛果，二是『何以故下』，通過問答來解釋。在前面一部分中，又分為兩部分：一是簡略地辨析，二是『此二歸依第一義下』，再次辨析。說『歸依第一義』，這種說法不夠完整，如果完整地說，應該說『法僧二歸依是第一義』。所謂『第一義』，並非指空性的道理是第一義，而是指佛果的功德為第一義。這段文字的意義正在於顯示法僧二歸依，是果德的第一義，歸依這第一義，就是歸依如來。『此二歸依第一義是究竟歸依如來』，這是重申前面的觀點，顯示法僧二歸依是果德的第一義，就是究竟歸依如來。『何以故下』，為什麼說二歸依就是佛歸依？因此通過對問答進行辨析解釋。首先從相互比較的角度顯示沒有差異，然後正面指出就是一體，從而簡別排除相似之處。『無異如來者』，法和僧與如來沒有差異。『無異二歸依如來即三歸依者』，正面說明就是一體。問：只應該說如來就是二歸依，為什麼卻說就是三歸依？答：根據如來的德性和本體來辨析，所以說是三。如來整體的覺悟之義為佛，整體的軌則之義為法，整體的和合之義為僧。又一種解釋是，二歸依乃是三寶中的二者，所以總括而言為三。如同《涅槃經》所說，世第一法緣於四諦（苦、集、滅、道），但實際上只是緣於一諦（滅諦），這是就通用的說法而言，所以說緣於四諦。

【English Translation】 English version Therefore, obtaining the nectar of the Dharma results in a joyful heart. This is the mind capable of taking refuge. Taking refuge in the Buddha (Tathagata), Dharma (law), and Sangha (community) arises from a heart of faith and joy. Thus, taking refuge in the Buddha, Dharma, and Sangha is the object of refuge. 'Is the object of refuge,' 'is the two refuges,' here reiterates taking refuge in the Sangha. It clarifies that these two refuges (Dharma and Sangha) are not taking refuge in the Tathagata (Buddha), indicating that this is not the ultimate refuge. Question: Why is the mind capable of taking refuge used to reveal the object of refuge? Answer: To show that those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) can also attain this refuge according to their capacity. 'Taking refuge in the First Principle' is taking refuge in the Tathagata. The first part above explains the non-ultimate refuge, and now the second part explains the ultimate refuge. From the perspective of the text, it is also divided into two parts: first, it broadly explains that the two refuges are the fruit of Buddhahood; second, 'Why is it so below,' uses questions and answers to explain. In the previous part, it is further divided into two parts: first, a brief analysis; second, 'These two refuges are the First Principle below,' analyzes again. Saying 'Taking refuge in the First Principle' is not complete enough. If it were complete, it should say 'The two refuges of Dharma and Sangha are the First Principle.' The so-called 'First Principle' does not refer to the doctrine of emptiness as the First Principle, but rather refers to the merit of the Buddha's fruit as the First Principle. The meaning of this passage lies in showing that the two refuges of Dharma and Sangha are the First Principle of the fruit's merit. Taking refuge in this First Principle is taking refuge in the Tathagata. 'These two refuges of the First Principle are ultimately taking refuge in the Tathagata,' this reiterates the previous point, showing that the two refuges of Dharma and Sangha are the First Principle of the fruit's merit, which is ultimately taking refuge in the Tathagata. 'Why is it so below,' why are the two refuges the Buddha's refuge? Therefore, the analysis and explanation are carried out through questions and answers. First, from the perspective of mutual comparison, it shows that there is no difference, and then it positively points out that it is one, thereby distinguishing and excluding similarities. 'Those who are not different from the Tathagata,' the Dharma and Sangha are not different from the Tathagata. 'Those who are not different from the two refuges, the Tathagata, are the Three Refuges,' positively stating that it is one. Question: It should only be said that the Tathagata is the two refuges, why is it said that it is the three refuges? Answer: According to the virtues and essence of the Tathagata, it is analyzed, so it is said to be three. The overall meaning of the Tathagata's enlightenment is the Buddha, the overall meaning of the norm is the Dharma, and the overall meaning of harmony is the Sangha. Another explanation is that the two refuges are two of the Three Jewels, so it is generally referred to as three. As the Nirvana Sutra says, the world's first Dharma is related to the Four Noble Truths (suffering, accumulation, cessation, path), but in reality it is only related to one Truth (the Truth of Cessation). This is a general statement, so it is said to be related to four.

此亦如是。此中舉佛歸者。正欲辨即佛法僧是究竟。何以故說一乘道。此文來意。有遠有近。遠生者。從上羅漢有歸怖大段第二會彼小果以入一乘。訖何以故下第三釋會所以。何故問也。三乘皆是如來所說。何故上來會二入一。下釋會意。明一乘道是佛實說。餘二方便非實說。故會入一。于中初明一乘是實。若如來下。第二明二是權。即是大下。第三會權入實。明一實中。說一乘道如來無畏師子吼者。依實而說。內心不怯。故名無畏。所言決定。名師子吼。明二權中。若隨彼欲而方便者。佛隨小欲方便為說二乘法也。下會入中。即大無二。攝權入實。二乘入一。釋無所以。以入一。是故言無也。一乘即是第一義乘。辨定所以。前入是其第一義乘也。又此即是法華中三輪之義。從初至師子吼。是根本法輪。若如來隨彼下。是支末法輪。即是大乘下。是攝末歸本法輪也。又此文近生者。上明三歸咎竟非究竟。何以故下。問解釋。問意。云何如來昔說三歸非究竟。今說一體歸是究竟也。解釋亦明三輪。初辨一體歸。是根本歸。隨彼所欲。支末歸依。即是大乘。攝末歸本歸依。無如來出世。但為明根本歸依。為物不堪。故方便說支末歸依。調柔心竟。然後方說攝末歸本歸依。又初為直往菩薩說。次為二乘。后為回小入大菩薩說

也。世尊聲聞緣覺下。此是第六說無邊聖諦章。略作八門釋之也。一來意門。上說法中有二。第一明一乘行。從此已去說一乘理。行所以得成。要由於理。故次行明理。行中有二。攝受明廣大出生。一乘明無二收入。如上所明。前五章。人無異釋。今就境中有八章經。但古今南北解釋不同。或依章名次判文處。此則得於大章。而失鉤鎖相生之意。或但直明鉤鎖相生。而失大章之智。今具兩用。方得釋文。上明說行有出生收入。開之為二。今明乘理亦分為二。初四章經。總明有量無量。顯無量是究竟。有量非究竟。一諦一依已下。重就無量諦中分別取捨。前三諦是虛妄非究竟。一苦滅諦是真實為究竟。此皆大判為言也。就前四章。即為四別。今前序其來意。初舉無邊聖諦者。通而言之。從經初五章始嘆佛發心。終一乘之果。並是明大乘行。行不孤生。起必托境。故今明無邊聖諦。出行境也。就別而言。舉無邊聖諦有量無量。有量之諦非究竟諦。無量之諦為究竟諦。以顯一乘二乘究竟非究竟義。一乘依無量諦起。故是究竟。二乘依有量諦起。故非究竟。是以次明一乘。以明無量諦也。又此欲說佛法大事。佛法大事。所謂四諦。如來出世。初轉四諦法輪。小乘之人執為究竟。今欲破之。明昔說四諦。此是不了義說。無量四諦

【現代漢語翻譯】現代漢語譯本：也。在世尊聲聞緣覺之後。這是第六章，講述無邊聖諦。大致分為八個方面來解釋。一、來意：前面的說法中包含兩點。第一點闡明一乘行，從這裡開始闡述一乘理。行的成就依賴於理，因此在行之後闡明理。行又分為兩點：攝受，表明廣大；出生，表明一乘的無二收入。如上所述，前五章對人的解釋沒有差異。現在就境界而言，有八章經，但古今南北的解釋不同。或者根據章節名稱來判斷文章的段落，這樣可以把握大的章節，但會失去鉤鎖相生的意義。或者只是直接闡明鉤鎖相生，而失去大的章節的智慧。現在兩者兼顧，才能解釋文章。前面闡明說行有出生和收入，將其分為兩部分。現在闡明乘理也分為兩部分。前四章經，總的來說闡明有量和無量，表明無量是究竟，有量不是究竟。一諦一依以下，重新在無量諦中分別取捨。前三諦是虛妄，不是究竟。一苦滅諦是真實，是究竟。這些都是大的判斷。就前四章而言，分為四個部分。現在先敘述其來意。首先提出無邊聖諦，總的來說，從經文最初的五章開始讚歎佛的發心，到一乘的果，都是闡明大乘行。行不是孤立產生的，必然依託于境界，因此現在闡明無邊聖諦，是出行的境界。具體來說，提出無邊聖諦，包括有量和無量。有量的諦不是究竟諦，無量的諦是究竟諦。以此來顯示一乘和二乘的究竟與非究竟的意義。一乘依無量諦而起，因此是究竟。二乘依有量諦而起，因此不是究竟。因此接下來闡明一乘，以闡明無量諦。此外，這裡想要闡述佛法的大事。佛法的大事，就是四諦（dukkha, samudaya, nirodha, magga）。如來出世，最初轉四諦法輪。小乘之人執著於此，認為這是究竟。現在想要破除這種觀念，闡明過去所說的四諦，是不了義的說法，無量的四諦才是究竟。

【English Translation】 English version: Also. After the Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) of the World Honored One. This is the sixth chapter, discussing the Immeasurable Noble Truths. It is roughly explained in eight aspects. 1. Purpose: The previous teachings contain two points. The first point clarifies the Ekayāna (one vehicle) practice; from here onwards, the Ekayāna principle is explained. The accomplishment of practice depends on principle, so after practice, principle is clarified. Practice is further divided into two points: reception, indicating vastness; and arising, indicating the non-dual income of the Ekayāna. As mentioned above, there is no difference in the interpretation of people in the first five chapters. Now, in terms of realm, there are eight chapters of scripture, but the interpretations vary from ancient to modern times and from north to south. Some judge the paragraphs of the text according to the chapter names, which can grasp the large chapters but lose the meaning of interdependent origination. Others only directly clarify interdependent origination but lose the wisdom of the large chapters. Now, both are taken into account to explain the text. The previous explanation clarifies that practice has arising and income, dividing it into two parts. Now, clarifying the principle of the vehicle is also divided into two parts. The first four chapters of scripture generally clarify the measurable and the immeasurable, indicating that the immeasurable is ultimate and the measurable is not ultimate. From 'One Truth, One Reliance' onwards, the immeasurable truths are re-examined to differentiate between what to accept and what to reject. The first three truths are false and not ultimate. The one Truth of Cessation of Suffering (Nirodha) is real and ultimate. These are all broad judgments. In terms of the first four chapters, they are divided into four parts. Now, first narrate the purpose. First, the Immeasurable Noble Truths are mentioned. Generally speaking, from the beginning of the first five chapters of the scripture, praising the Buddha's initial aspiration to the fruit of the Ekayāna, all are clarifying the Mahāyāna (great vehicle) practice. Practice does not arise in isolation; it must rely on a realm. Therefore, now clarifying the Immeasurable Noble Truths is the realm of practice. Specifically, the Immeasurable Noble Truths are mentioned, including the measurable and the immeasurable. The measurable truths are not ultimate truths, and the immeasurable truths are ultimate truths. This is to show the meaning of the ultimate and non-ultimate of the Ekayāna and the Two Vehicles. The Ekayāna arises based on the Immeasurable Truths, so it is ultimate. The Two Vehicles arise based on the Measurable Truths, so they are not ultimate. Therefore, the Ekayāna is clarified next, to clarify the Immeasurable Truths. Furthermore, here it is intended to explain the great matter of the Buddha-dharma. The great matter of the Buddha-dharma is the Four Noble Truths (dukkha, samudaya, nirodha, magga). When the Tathāgata (thus-gone one) appeared in the world, he first turned the Wheel of the Four Noble Truths. Those of the Hīnayāna (lesser vehicle) cling to this, thinking it is ultimate. Now, it is intended to break this view, clarifying that the Four Noble Truths spoken of in the past are provisional teachings, and the Immeasurable Four Noble Truths are ultimate.

。是了義說。令彼小乘識無量諦。更知苦斷集證滅修道得成佛也。從一乘章至此。凡奪四種四法。初明佛有四種功德。故有涅槃。二乘無四種功德。故無涅槃。次明二乘無四智。佛有四智。次明二乘無四無餘。佛有四無餘。今明二乘無四諦。佛有四諦。又一乘是佛果德。四諦是佛所證。前已明果。今次辨證。故有此章來也。又一乘依如來藏。要由見佛性。故得成一乘。如來藏由四諦而顯。故須明諦也。第二釋名門。今前釋四諦名。餘三名后當解。此章名為說無邊聖諦。無分別中。善巧分別。故名為說。苦集滅道。審實不虛。故名為諦。又能生不顛倒實解。故名為諦。聖謂諸佛。就聖辨諦。故云聖諦。又此諦能生無漏聖解。目之為聖。故云聖諦。有量之諦。名曰有邊。無量之諦。名曰無邊。故云無邊聖諦。第三名義門者。苦者逼惱為義。經云逼迫相。集者招集牽后義。經云能生長相。滅者離有為相續義。亦是已有還無。經云寂滅相。道者能除義。除謂除障。經云除障。又能通義。通至於滅。經云大乘相。第四齣體門。二種生生果為苦諦體。一切煩惱漏無漏業為集諦體。五住惑無為滅諦體。常無常戒定慧為道諦體。第五約人門。經云。凡夫有苦無諦。苦集二種。凡夫有之。然不能解。是故無諦。寂滅無為。或有或無。凡夫

【現代漢語翻譯】現代漢語譯本：這是了義之說，爲了讓那些小乘修行者認識到無量的真諦，進而明白通過斷除苦，聚集，證得滅，修習道，最終可以成就佛果。從『一乘章』到這裡，總共闡述了四種『奪』和四種『法』。首先闡明佛具有四種功德，因此有涅槃；二乘不具備這四種功德，因此沒有涅槃。其次闡明二乘沒有四智，而佛具有四智。再次闡明二乘沒有四無餘，而佛具有四無餘。現在闡明二乘沒有四諦，而佛具有四諦。此外，一乘是佛的果德，四諦是佛所證悟的。前面已經闡明了果，現在接著辨析證，所以有了這一章的出現。另外，一乘依賴於如來藏（Tathagatagarbha，如來法身的藏身之處），必須通過見佛性（Buddha-nature，所有眾生皆具的成佛的可能性）才能成就一乘。如來藏通過四諦而顯現，所以需要闡明四諦。第二是釋名門。現在先解釋四諦的名稱，其餘三個名稱將在後面解釋。這一章名為『說無邊聖諦』。在沒有分別之中，巧妙地進行分別，所以稱為『說』。苦（Dukkha，痛苦），集（Samudaya，痛苦的根源），滅（Nirodha，痛苦的止息），道（Magga，通往止息痛苦的道路）是審實不虛的，所以稱為『諦』。又因為能產生不顛倒的真實理解，所以稱為『諦』。聖指的是諸佛。就聖人來辨別真諦，所以稱為『聖諦』。又因為此諦能產生無漏的聖解，所以稱之為聖。有量的真諦，叫做有邊；無量的真諦，叫做無邊，所以稱為『無邊聖諦』。第三是名義門。苦，是逼惱的意思，經中說『逼迫相』。集，是招集牽引後來的果報的意思，經中說『能生長相』。滅，是脫離有為法相續的意思，也是已經存在的事物歸於無，經中說『寂滅相』。道，是能夠去除的意思，去除指的是去除障礙，經中說『除障』。又具有通達的意思，通達至滅，經中說『大乘相』。第四是出體門。兩種生生之果是苦諦的本體。一切煩惱，有漏無漏之業是集諦的本體。五住惑（five kinds of delusion，五種迷惑）的無為法是滅諦的本體。常與無常，戒定慧（sila, samadhi, prajna，佛教修行的三個方面：戒律、禪定和智慧）是道諦的本體。第五是約人門。經中說，凡夫有苦，但沒有諦。苦和集這兩種，凡夫是有的，但是不能理解，所以沒有諦。寂滅無為，或者有或者沒有，凡夫

【English Translation】 English version: This is a definitive teaching, intended to enable those of the Small Vehicle (Hinayana) to recognize the immeasurable truths, and further understand that by cutting off suffering (Dukkha), accumulation (Samudaya), realizing cessation (Nirodha), and cultivating the path (Magga), one can ultimately achieve Buddhahood. From the chapter on the One Vehicle (Ekayana) to here, a total of four 'deprivations' and four 'dharmas' are explained. First, it clarifies that the Buddha possesses four kinds of merits, and therefore has Nirvana; the Two Vehicles do not possess these four kinds of merits, and therefore do not have Nirvana. Second, it clarifies that the Two Vehicles do not have the four wisdoms (four kinds of wisdom), while the Buddha has the four wisdoms. Third, it clarifies that the Two Vehicles do not have the four without remainder (four kinds of Nirvana), while the Buddha has the four without remainder. Now, it clarifies that the Two Vehicles do not have the Four Noble Truths (catvāri-ārya-satyāni), while the Buddha has the Four Noble Truths. Furthermore, the One Vehicle is the fruit-virtue of the Buddha, and the Four Noble Truths are what the Buddha has realized. The fruit has already been clarified earlier, and now the realization is analyzed, so this chapter appears. In addition, the One Vehicle relies on the Tathagatagarbha (the womb of the Thus Come One), and one must achieve the One Vehicle by seeing the Buddha-nature (Buddha-dhatu). The Tathagatagarbha is revealed through the Four Noble Truths, so it is necessary to clarify the Truths. Second is the 'Explanation of Names' section. Now, the names of the Four Noble Truths are explained first, and the remaining three names will be explained later. This chapter is called 'Explaining the Boundless Noble Truths'. Within non-discrimination, skillful distinctions are made, so it is called 'Explaining'. Suffering (Dukkha), Accumulation (Samudaya), Cessation (Nirodha), and Path (Magga) are truly and certainly not false, so they are called 'Truths'. Also, because they can produce non-inverted true understanding, they are called 'Truths'. 'Noble' refers to all Buddhas. The Truths are distinguished in terms of the Noble Ones, so it is called 'Noble Truths'. Also, because this Truth can produce undefiled noble understanding, it is called Noble. Truths with measure are called finite; Truths without measure are called infinite, so it is called 'Boundless Noble Truths'. Third is the 'Name and Meaning' section. Suffering (Dukkha) means oppression and affliction; the sutra says 'the aspect of oppression'. Accumulation (Samudaya) means summoning and drawing in later consequences; the sutra says 'the aspect of being able to grow'. Cessation (Nirodha) means detachment from the continuation of conditioned phenomena, and also the return of what already exists to non-existence; the sutra says 'the aspect of quiescence'. Path (Magga) means being able to remove; removal refers to removing obstacles; the sutra says 'removing obstacles'. It also has the meaning of penetration, penetrating to cessation; the sutra says 'the aspect of the Great Vehicle'. Fourth is the 'Manifestation of Essence' section. The fruit of the two kinds of birth and death is the essence of the Truth of Suffering. All afflictions, defiled and undefiled karma, are the essence of the Truth of Accumulation. The unconditioned dharma of the five kinds of delusion (five kinds of delusion) is the essence of the Truth of Cessation. Constancy and inconstancy, morality, concentration, and wisdom (sila, samadhi, prajna) are the essence of the Truth of the Path. Fifth is the 'Relating to People' section. The sutra says that ordinary people have suffering, but do not have Truth. Ordinary people have these two, suffering and accumulation, but they cannot understand them, so they do not have Truth. Quiescence and unconditioned, either have or do not have, ordinary people

之人。斷惑則有。不斷惑則無。道諦一向無。聲聞有苦有諦。而無真實。有有量之苦。故云有苦。了達有量。是故有諦。未有大乘正觀。故無真實。經言。菩薩有苦有實有諦。凡夫有一。謂有苦也。聲聞有二。有苦有諦。菩薩有三。有苦有諦有實。經又言。菩薩之人。解苦無苦。而有真實。此據佛地諸菩薩也。問。何位菩薩。具有三耶。答。三藏言。從十解至十行菩薩。與聲聞大同。十回已上。乃至諸佛。具三義也。第六漸頓門。若依雜心及此經。二乘漸漸見諦。初見苦。乃至后見道。若依成實。見道前漸見四諦。見道已去頓見四諦。有人言。十解菩薩與此經同。明漸見義。十行已去與成實同。至經文當更釋也。第七料簡門。問。四諦中道與菩提道何異。答。莫問大小乘。四諦中道。名為因道。即是無常。故云。集諦為因。苦諦為果。道諦為因。滅諦為果。無上菩提。謂果道也。即是常住。問。大品云。菩提即是道。道即是菩提。此明何義。答。菩提者。即是無上菩提果也。道者。謂因道也。此欲明因果不二。所以言即。但名字之中。菩提據外國音。道就此間說。前無漏業。因無明為緣。生三種意生身。此則無漏屬集諦。今複用何為道諦耶。答。三乘無漏凡有二義。一為無明潤牽生之義。名之為集。即無漏有進趣斷惑

【現代漢語翻譯】現代漢語譯本：之人。斷除迷惑則存在（惑），不斷除迷惑則不存在（惑）。道諦（通往解脫的真理）始終不存在於他們之中。聲聞乘（小乘佛教）既有苦諦（關於痛苦的真理），也有諦（真理），但沒有真實（實）。他們所經歷的痛苦是有限量的，所以說有苦。他們理解到痛苦是有限量的，所以說有諦。但他們沒有大乘佛教的正見，所以沒有真實。經書中說，菩薩既有苦，也有實，也有諦。凡夫只有一種，即有苦。聲聞有兩種，即有苦和有諦。菩薩有三種，即有苦、有諦和有實。經書又說，菩薩能夠理解苦的空性，從而超越痛苦，並證得真實。這是指佛地的諸位菩薩。問：哪個階位的菩薩具有這三種（苦、諦、實）？答：三藏的說法是，從十解位到十行位的菩薩，與聲聞乘非常相似。十回向位以上，乃至諸佛，才具備這三種含義。第六，漸頓門。如果依據《雜心論》和這部經，二乘（聲聞乘和緣覺乘）是逐漸證悟真諦的，最初證悟苦諦，然後逐漸證悟到道諦。如果依據《成實論》，在證悟道諦之前，是逐漸證悟四諦的，證悟道諦之後，是頓悟四諦的。有人說，十解位的菩薩與這部經的觀點相同，闡明的是漸悟的含義。十行位以上的菩薩與《成實論》的觀點相同，具體內容在後面的經文中會進一步解釋。第七，料簡門。問：四諦中的道（道諦）與菩提道（通往覺悟的道路）有什麼不同？答：無論大小乘，四諦中的道，被稱為因道，也就是無常。所以說，集諦（關於痛苦根源的真理）是因，苦諦是果。道諦是因，滅諦（關於痛苦止息的真理）是果。無上菩提，指的是果道，也就是常住。問：《大品般若經》中說，菩提就是道，道就是菩提，這說明了什麼？答：菩提，指的是無上菩提的果。道，指的是因道。這是爲了說明因果不二，所以說『即』。但從名字上來說，菩提是根據外國的音譯，道是根據本地的說法。之前，無漏業以無明為緣，產生了三種意生身。這說明無漏屬於集諦。現在又用什麼作為道諦呢？答：三乘的無漏有兩種含義。一是作為無明潤澤牽引而產生的作用，這被稱為集，即無漏具有進趣斷惑的作用。

【English Translation】 English version: Those who sever delusion have it (delusion), those who do not sever delusion do not have it (delusion). The Truth of the Path (leading to liberation) is always absent in them. The Śrāvakayāna (the Hearer Vehicle, a term for early Buddhism) has both the Truth of Suffering and Truth (of the Four Noble Truths), but no Reality (satya). The suffering they experience is limited, hence it is said to have suffering. They understand that suffering is limited, therefore it is said to have Truth. But they do not have the correct view of Mahāyāna Buddhism, so they have no Reality. The scriptures say that Bodhisattvas have suffering, Reality, and Truth. Ordinary people have only one, which is suffering. Śrāvakas have two, which are suffering and Truth. Bodhisattvas have three, which are suffering, Truth, and Reality. The scriptures also say that Bodhisattvas are able to understand the emptiness of suffering, thereby transcending suffering and attaining Reality. This refers to the Bodhisattvas in the Buddha-land. Question: Which stage of Bodhisattva possesses these three (suffering, Truth, and Reality)? Answer: The Tripiṭaka says that Bodhisattvas from the Ten Understandings to the Ten Practices are very similar to the Śrāvakayāna. Only those above the Ten Dedications, up to the Buddhas, possess these three meanings. Sixth, the Gradual and Sudden Gate. According to the Abhidharma-samuccaya and this scripture, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) gradually realize the Truth, first realizing the Truth of Suffering, and then gradually realizing the Truth of the Path. According to the Tattvasiddhi Śāstra, before realizing the Truth of the Path, they gradually realize the Four Noble Truths, and after realizing the Truth of the Path, they suddenly realize the Four Noble Truths. Some say that Bodhisattvas in the Ten Understandings are the same as the view in this scripture, explaining the meaning of gradual realization. Bodhisattvas above the Ten Practices are the same as the view in the Tattvasiddhi Śāstra, and the specific content will be further explained in the following scriptures. Seventh, the Differentiation Gate. Question: What is the difference between the Path (Truth of the Path) in the Four Noble Truths and the Bodhi Path (the path to enlightenment)? Answer: Regardless of Mahāyāna or Hīnayāna, the Path in the Four Noble Truths is called the causal path, which is impermanent. Therefore, it is said that the Truth of the Origin (of suffering) is the cause, and the Truth of Suffering is the result. The Truth of the Path is the cause, and the Truth of Cessation (of suffering) is the result. Supreme Bodhi refers to the resultant path, which is permanent. Question: The Mahāprajñāpāramitā Sūtra says that Bodhi is the Path, and the Path is Bodhi. What does this mean? Answer: Bodhi refers to the fruit of Supreme Bodhi. The Path refers to the causal path. This is to illustrate that cause and effect are not two, so it is said 'is'. But in terms of names, Bodhi is based on foreign transliteration, and the Path is based on local terminology. Previously, defiled karma, with ignorance as its condition, produced three kinds of mind-made bodies. This shows that defiled belongs to the Truth of the Origin. Now, what is used as the Truth of the Path? Answer: The undefiled of the Three Vehicles has two meanings. One is as the function of ignorance moistening and pulling to produce, which is called the Origin, that is, the undefiled has the function of progressing to sever delusion.

之功。說之為道。第八大意門。華嚴經云。法界非有量。亦復非無量。牟尼悉超越。有量及無量。此意明約虛妄重輕。故份量與無量。虛妄重者。名為有量苦集。離重虛妄。名有量滅道。虛妄輕者。名無量苦集。離輕虛妄。名無量滅道。然虛妄本自不生。今則無滅。不生故未曾苦集。不滅故何有滅道。故非苦非集。非滅非道。豈是量無量耶。須深得此意。若定作量無量解。則成有所得。不識經之旨趣也。就文為二。初一章。明二乘依有量諦。若無智無聖無諦。佛依無量諦。故有此三法。次三章。于無量中說如來藏法身空義隱覆。故無量甚深。即顯有量諦不說此三法。故有量非甚深。始終論之。有量無六法故。佛依無量諦故究竟。二乘依有量故不究竟。此章名無邊聖諦。宜依章名以開文。又為二。前明有聖無聖。次明有諦無諦初又二。初明有聖法無聖法。次明有聖人無聖人。如涅槃云。以何義故名聖人耶。有聖法故。有聖戒故。有聖定故。有聖慧故。常觀諸法性空寂故。以是義故。諸佛菩薩為聖人也。是故前論聖法。次明聖人。聖法乃多。今正論慧。慧中四對明量無量智異。初一對顯諦有漸至非漸至。第二金剛喻下一對顯第一非第一。三以無二聖諦智下一對明思識不思議。四若壞一切煩惱藏下一對顯究竟不究竟。初對中

【現代漢語翻譯】之功。說之為道。第八大意門。《華嚴經》云：『法界非有量，亦復非無量。牟尼（佛的稱號，意為「聖人」）悉超越，有量及無量。』此意明約虛妄重輕，故份量與無量。虛妄重者，名為有量苦集。離重虛妄，名有量滅道。虛妄輕者，名無量苦集。離輕虛妄，名無量滅道。然虛妄本自不生，今則無滅。不生故未曾苦集，不滅故何有滅道。故非苦非集，非滅非道。豈是量無量耶？須深得此意。若定作量無量解，則成有所得，不識經之旨趣也。就文為二。初一章，明二乘（聲聞乘和緣覺乘，佛教中的兩種修行途徑）依有量諦。若無智無聖無諦，佛依無量諦，故有此三法。次三章，于無量中說如來藏（如來所證悟的清凈自性）法身（佛的化身）空義隱覆，故無量甚深。即顯有量諦不說此三法，故有量非甚深。始終論之，有量無六法故，佛依無量諦故究竟。二乘依有量故不究竟。此章名無邊聖諦，宜依章名以開文。又為二。前明有聖無聖，次明有諦無諦。初又二。初明有聖法無聖法，次明有聖人無聖人。如《涅槃經》云：『以何義故名聖人耶？有聖法故，有聖戒故，有聖定故，有聖慧故，常觀諸法性空寂故。以是義故，諸佛菩薩為聖人也。』是故前論聖法，次明聖人。聖法乃多，今正論慧。慧中四對明量無量智異。初一對顯諦有漸至非漸至。第二金剛喻下一對顯第一非第一。三以無二聖諦智下一對明思識不思議。四若壞一切煩惱藏下一對顯究竟不究竟。初對中

【English Translation】 Merit. Speaking of it as the path. The eighth great meaning gate. The Avatamsaka Sutra says: 'The Dharmadhatu (realm of reality) is neither finite nor infinite. Muni (another name for Buddha, meaning 'sage') completely transcends both finite and infinite.' This means clarifying the heaviness and lightness of delusion, hence the distinction between finite and infinite. Heavy delusion is called finite suffering and accumulation. Separating from heavy delusion is called finite cessation and path. Light delusion is called infinite suffering and accumulation. Separating from light delusion is called infinite cessation and path. However, delusion is fundamentally unborn, and now there is no cessation. Because it is unborn, there has never been suffering and accumulation. Because it does not cease, how can there be cessation and path? Therefore, it is neither suffering nor accumulation, neither cessation nor path. How can it be finite or infinite? One must deeply understand this meaning. If one insists on interpreting it as finite or infinite, then one becomes attached to something and does not understand the true meaning of the sutra. The text is divided into two parts. The first chapter clarifies that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, two paths of practice in Buddhism) rely on finite truths. If there is no wisdom, no sage, and no truth, the Buddha relies on infinite truths, hence these three dharmas (teachings). The next three chapters discuss the hidden meaning of the Tathagatagarbha (the pure nature enlightened by the Tathagata), Dharmakaya (the body of the Buddha), and emptiness within the infinite, hence the infinite is profound. This shows that the finite truths do not speak of these three dharmas, hence the finite is not profound. From beginning to end, the finite lacks the six dharmas, hence the Buddha relies on infinite truths and is ultimate. The two vehicles rely on the finite and are not ultimate. This chapter is called the boundless noble truth, and it is appropriate to open the text according to the chapter title. It is further divided into two parts. The first clarifies the existence or non-existence of sages, and the second clarifies the existence or non-existence of truths. The first is further divided into two parts. The first clarifies the existence or non-existence of noble dharmas, and the second clarifies the existence or non-existence of noble persons. As the Nirvana Sutra says: 'For what reason is one called a sage? Because one has noble dharmas, noble precepts, noble samadhi (meditative concentration), and noble wisdom, and constantly contemplates the emptiness and tranquility of the nature of all dharmas. For this reason, all Buddhas and Bodhisattvas are sages.' Therefore, the first discusses noble dharmas, and the second clarifies noble persons. There are many noble dharmas, but now we are discussing wisdom. Within wisdom, four pairs clarify the difference between finite and infinite wisdom. The first pair reveals that the truth has gradual and non-gradual attainment. The second pair, starting with the Vajra (diamond) analogy, reveals the first and non-first. The third pair, using the wisdom of non-dual noble truth, clarifies the inconceivable nature of thought and consciousness. The fourth pair, 'If one destroys all the store of afflictions,' reveals the ultimate and non-ultimate. In the first pair

。前明觀有量諦智漸至。后明觀無量無漸至。問。此中約如來智以明無邊諦。何須說彼二乘智耶。答。凡有三義。一舉小以顯于大。二欲簡小取于大故。三欲令小入于大故。問。四對中。何故初明漸至非漸至耶。答。漸至無漸至。即是漸見四諦頓見四諦。二乘人漸見四諦。大乘頓見四諦。今欲明大小二種見諦不同。是故今初論有漸至無漸至義。前有四句。一初觀聖諦者。明二乘中聲聞緣覺初觀聖諦。總以標舉對后如來無作諦觀。說彼為初。故經云。聲聞見諦之始。佛見諦之終也。問。緣覺觀十二緣。今此何故說言觀諦。答。緣覺所觀因緣。是苦集攝。故名觀諦。又復緣覺就十二緣。作四十四智觀。此亦是四諦觀故。四十四者。十二因緣。次第相生。有十一對。一一對中。名觀四諦。名四十四也。又須解。小乘法中。明悟道義。雖言為聲聞說四諦。為緣覺說十二因緣。為菩薩說六度。此教有三耳。若入道斷惑。終觀四諦。若不觀四諦。無斷惑法。今據此義。故聲聞緣覺同觀四諦也。故智度論云。菩薩若證四諦。成辟支佛。二以一智斷諸住地者。明二乘人。單用初一有作諦智。斷四住地。不用無作斷無明地。故名一智。一智者。靈味寺諒法師及馥師悉云。以一平等智斷四住地。今不用。如向釋也。第三以一智四者。明二乘

【現代漢語翻譯】前文說明通過觀想『有量諦』（有限的真理）而逐漸證悟，後文說明通過觀想『無量諦』（無限的真理）而無需漸進的過程。問：這裡是藉助如來的智慧來闡明無邊的真理，為何要提及二乘（聲聞乘和緣覺乘）的智慧呢？答：有三個原因。一是通過舉小來彰顯大。二是想要捨棄小而取大。三是想要讓小融入大。問：在四種對比中，為何首先闡明漸至和非漸至呢？答：漸至和非漸至，就是逐漸見到四諦和頓然見到四諦。二乘人逐漸見到四諦，大乘頓然見到四諦。現在想要闡明大小二乘在見諦上的不同，所以首先討論有漸至和無漸至的意義。前面有四句。一是『初觀聖諦者』，說明二乘中的聲聞和緣覺最初觀想聖諦。總的來說，這是爲了對照後面如來的無作諦觀。說他們是『初』，所以經中說：『聲聞見諦的開始，是佛見諦的終結。』問：緣覺觀想十二因緣，現在為何說觀想四諦呢？答：緣覺所觀想的因緣，屬於苦諦和集諦所包含的內容，所以稱為觀諦。而且緣覺就十二因緣，進行四十四智觀。這也是四諦觀。四十四智觀是指，十二因緣，次第相生，有十一對。每一對中，都觀想四諦，所以稱為四十四智觀。還需要理解的是，小乘佛法中，闡明悟道的意義，雖然說是為聲聞說四諦，為緣覺說十二因緣，為菩薩說六度。但這些教法有三種不同的側重。如果進入道而斷除迷惑，最終還是要觀想四諦。如果不觀想四諦，就沒有斷除迷惑的方法。現在根據這個意義，所以聲聞和緣覺共同觀想四諦。所以《智度論》說：『菩薩如果證悟四諦，就能成為辟支佛（緣覺）。』二是『以一智斷諸住地者』，說明二乘人，僅僅使用最初的有作諦智，斷除四住地（見惑、思惑、欲界愛、色界愛），不用無作諦智斷除無明地。所以稱為『一智』。關於『一智』，靈味寺的諒法師和馥師都說，用一平等智斷除四住地，現在不採用這種說法，就像前面解釋的那樣。三是『以一智四者』，說明二乘

【English Translation】 The former explains gradual enlightenment through contemplating 'finite truths' (truths with limitations), while the latter explains that contemplating 'infinite truths' (truths without limitations) does not require a gradual process. Question: Here, the boundless truth is elucidated by means of the Tathagata's (如來) [Thus Come One, Buddha] wisdom. Why is the wisdom of the two vehicles (二乘) [Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘)] mentioned here? Answer: There are three reasons. First, to highlight the great by mentioning the small. Second, to discard the small and take the great. Third, to allow the small to merge into the great. Question: Among the four comparisons, why is gradual attainment and non-gradual attainment explained first? Answer: Gradual attainment and non-gradual attainment are the gradual seeing of the Four Noble Truths (四諦) and the sudden seeing of the Four Noble Truths. Those of the two vehicles gradually see the Four Noble Truths, while the Mahayana (大乘) [Great Vehicle] suddenly sees the Four Noble Truths. Now, the intention is to clarify the difference between the two vehicles, small and great, in seeing the truth, so the meaning of gradual attainment and non-gradual attainment is discussed first. There are four sentences before. First, 'those who initially contemplate the Noble Truths' explains that those of the two vehicles, Śrāvakas (聲聞) [Hearers] and Pratyekabuddhas (緣覺) [Solitary Buddhas], initially contemplate the Noble Truths. In general, this is to contrast with the Tathagata's non-active contemplation of the truth. They are said to be 'initial', so the sutra says: 'The beginning of the Śrāvakas' seeing the truth is the end of the Buddha's seeing the truth.' Question: Pratyekabuddhas contemplate the Twelve Links of Dependent Origination (十二因緣), why is it said here that they contemplate the Four Noble Truths? Answer: The conditions contemplated by the Pratyekabuddhas belong to the content included in the Truth of Suffering (苦諦) and the Truth of the Accumulation of Suffering (集諦), so it is called contemplating the truth. Moreover, Pratyekabuddhas contemplate the Twelve Links of Dependent Origination with forty-four wisdoms. This is also the contemplation of the Four Noble Truths. The forty-four wisdoms refer to the Twelve Links of Dependent Origination, arising in sequence, having eleven pairs. In each pair, the Four Noble Truths are contemplated, so it is called forty-four wisdoms. It also needs to be understood that in the Small Vehicle (小乘) [Hinayana] Dharma, the meaning of enlightenment is explained, although it is said that the Four Noble Truths are taught for the Śrāvakas, the Twelve Links of Dependent Origination for the Pratyekabuddhas, and the Six Perfections (六度) for the Bodhisattvas (菩薩). These teachings have three different emphases. If one enters the path and cuts off delusion, one must ultimately contemplate the Four Noble Truths. If one does not contemplate the Four Noble Truths, there is no method to cut off delusion. Now, according to this meaning, the Śrāvakas and Pratyekabuddhas jointly contemplate the Four Noble Truths. Therefore, the Mahāprajñāpāramitāśāstra (智度論) [Treatise on the Great Perfection of Wisdom] says: 'If a Bodhisattva realizes the Four Noble Truths, he can become a Pratyekabuddha.' Second, 'those who cut off the abodes with one wisdom' explains that those of the two vehicles only use the initial active wisdom of truth to cut off the Four Abodes (四住地) [four types of defilements], and do not use the non-active wisdom of truth to cut off the ground of ignorance. Therefore, it is called 'one wisdom'. Regarding 'one wisdom', Dharma Master Liang of Lingwei Temple and Master Fu both said that the Four Abodes are cut off with one equal wisdom, but this statement is not adopted now, as explained earlier. Third, 'those with one wisdom and four' explains that those of the two vehicles

人。單就初一有作智中。約境歷分。故成四智。名一智四也。從斷下。別列也。斷者斷集。知者知苦。功德者修道。作證者證滅。余經論中。前果后因。今依順觀所以前因後果。此則四智漸至。有人言。以一智者。上直言以一智斷諸住地。猶未識是何智。為用有智斷惑。為用空智斷惑。是故釋云。非用有智斷。正用一空平等智斷。故云一智也。四斷智者。四住地煩惱斷也。智乃非斷。以智斷煩惱。故說斷知。此因智得斷。果中說因。故名斷智。如毗曇說九斷知。婆沙亦云斷知。阿含亦云斷知。故名善逝。此皆以惑斷因智而得。故云斷知也。功德作證者煩惱斷處無。為功德也。聲聞證此無為功德為果也。善知此四法義者。此第四顯善知有量四諦義。上一智四明四智漸至。今明四緣漸至。無量中既言無漸至。故知有量有漸至。有人言。亦善知此四法義者。出空觀緣四諦差別分明。故言善知四法義也。當在無生空平等理觀時。不見四諦苦集之異。若得四諦空解者。識有中便分明。故云亦善知此法也。顯無漸至中有二。一辨上上智無漸至。二從如是出世間上上智。此明無漸至者是上上智。如此翻覆相成說也。無有出世間上上智。四智漸至。四緣漸至者。對二乘人觀有作聖諦。有四智漸至及四緣漸至。是故今明出世間上上智。無

【現代漢語翻譯】人。單就初一有作智中。約境歷分。故成四智。名一智四也。（人，僅就最初的階段，在智慧的運作中，依據所經歷的境界進行區分，因此成就四種智慧，稱為『一智四』。）從斷下。別列也。（以下從『斷』開始，分別列出。）斷者斷集。知者知苦。功德者修道。作證者證滅。（『斷』是指斷除集諦，『知』是指了知苦諦，『功德』是指修習道諦，『作證』是指證得滅諦。）余經論中。前果后因。今依順觀所以前因後果。（在其他的經論中，果在前，因在後。現在依據順向的觀察，所以因在前，果在後。）此則四智漸至。有人言。以一智者。上直言以一智斷諸住地。猶未識是何智。為用有智斷惑。為用空智斷惑。是故釋云。非用有智斷。正用一空平等智斷。故云一智也。（這說明四智是逐漸達到的。有人說，用『一智』，上面直接說用『一智』斷除各種住地煩惱，但仍然不清楚這是什麼智慧。是用『有智』斷除迷惑，還是用『空智』斷除迷惑？所以解釋說，不是用『有智』斷除，而是真正用『一空平等智』斷除，所以稱為『一智』。）四斷智者。四住地煩惱斷也。智乃非斷。以智斷煩惱。故說斷知。此因智得斷。果中說因。故名斷智。如毗曇說九斷知。婆沙亦云斷知。阿含亦云斷知。故名善逝。此皆以惑斷因智而得。故云斷知也。（『四斷智』是指斷除四種住地煩惱。智慧本身不是斷除，而是用智慧斷除煩惱，所以說『斷知』。這是因為智慧而得到斷除，在果中說因，所以稱為『斷智』。例如《毗曇》中說『九斷知』，《婆沙》也說『斷知』，《阿含》也說『斷知』，因此稱為『善逝』。這些都是因為用斷除迷惑的因智而得到的，所以稱為『斷知』。）功德作證者煩惱斷處無。為功德也。聲聞證此無為功德為果也。（『功德作證』是指煩惱斷除之處，沒有煩惱，就是功德。聲聞乘證得這種無為功德作為果報。）善知此四法義者。此第四顯善知有量四諦義。上一智四明四智漸至。今明四緣漸至。無量中既言無漸至。故知有量有漸至。（『善知此四法義』，這第四點顯示善於了知有量的四諦之義。上面的『一智四』說明四智是逐漸達到的，現在說明四緣是逐漸達到的。在無量中既然說沒有逐漸達到，就知道有量是有逐漸達到的。）有人言。亦善知此四法義者。出空觀緣四諦差別分明。故言善知四法義也。當在無生空平等理觀時。不見四諦苦集之異。若得四諦空解者。識有中便分明。故云亦善知此法也。（有人說，『也善於了知這四法義』，是從空觀中觀察四諦的差別，非常分明，所以說『善知四法義』。當處於無生空平等理觀時，看不見四諦苦集的差異。如果得到四諦的空性理解，在認識『有』的時候就非常分明，所以說『也善於了知此法』。）顯無漸至中有二。一辨上上智無漸至。二從如是出世間上上智。此明無漸至者是上上智。如此翻覆相成說也。（顯示沒有逐漸達到有兩種情況：一是辨別上上智沒有逐漸達到，二是『從如是出世間上上智』。這說明沒有逐漸達到的是上上智。這是如此反覆相成地說的。）無有出世間上上智。四智漸至。四緣漸至者。對二乘人觀有作聖諦。有四智漸至及四緣漸至。是故今明出世間上上智。無（沒有出世間的上上智，四智逐漸達到，四緣逐漸達到，這是針對二乘人觀察『有』而作的聖諦。有四智逐漸達到以及四緣逐漸達到。所以現在說明出世間的上上智，沒有...）

【English Translation】 Person. Simply based on the initial stage of intellectual activity, distinctions are made according to the experienced realms, thus forming the Four Wisdoms, known as 'One Wisdom Four'. (This refers to how, at the very beginning, in the operation of wisdom, distinctions are made based on the realms experienced, thus leading to the accomplishment of the Four Wisdoms, known as 'One Wisdom Four'.) From 'severance' below, they are listed separately. (What follows, starting from 'severance', lists them separately.) 'Severance' means severing the Samudaya Satya (Truth of the Origin of Suffering). 'Knowing' means knowing the Dukkha Satya (Truth of Suffering). 'Merit' means cultivating the Marga Satya (Truth of the Path). 'Attainment' means attaining the Nirodha Satya (Truth of Cessation). In other sutras and treatises, the result comes before the cause. Now, based on direct observation, the cause comes before the result. (In other sutras and treatises, the result is presented before the cause. Now, based on direct observation, the cause is presented before the result.) This indicates that the Four Wisdoms are gradually attained. Some say that with 'One Wisdom', the text directly states that 'One Wisdom' severs all abodes. Yet, it is not recognized what this wisdom is. Is it using the wisdom of existence to sever delusion, or using the wisdom of emptiness to sever delusion? Therefore, it is explained that it is not severed by the wisdom of existence, but truly by the 'One Empty Equal Wisdom'. Hence, it is called 'One Wisdom'. (This explains that the Four Wisdoms are gradually attained. Some say that when using 'One Wisdom', the text directly states that 'One Wisdom' severs all abodes of affliction, but it is still unclear what this wisdom is. Is it using the wisdom of existence to sever delusion, or using the wisdom of emptiness to sever delusion? Therefore, it is explained that it is not severed by the wisdom of existence, but truly by the 'One Empty Equal Wisdom'. Hence, it is called 'One Wisdom'.) 'Four Severance Wisdoms' means severing the afflictions of the Four Abodes. Wisdom itself is not severance. It is through wisdom that afflictions are severed. Therefore, it is said 'severance-knowledge'. This severance is obtained through the wisdom of the cause. The cause is spoken of in the result. Therefore, it is called 'Severance Wisdom'. As the Abhidhamma says 'Nine Severance-Knowledges', the Vibhasa also says 'Severance-Knowledge', and the Agamas also say 'Severance-Knowledge'. Therefore, it is called 'Sugata' (Well-Gone). All these are obtained through the causal wisdom of severing delusion. Hence, it is called 'Severance-Knowledge'. ('Four Severance Wisdoms' refers to the severance of the afflictions of the Four Abodes. Wisdom itself is not severance; it is through wisdom that afflictions are severed. Therefore, it is said 'severance-knowledge'. This severance is obtained through the wisdom of the cause. The cause is spoken of in the result, hence it is called 'Severance Wisdom'. As the Abhidhamma says 'Nine Severance-Knowledges', the Vibhasa also says 'Severance-Knowledge', and the Agamas also say 'Severance-Knowledge'. Therefore, it is called 'Sugata' (Well-Gone). All these are obtained through the causal wisdom of severing delusion, hence it is called 'Severance-Knowledge'.) 'Merit and Attainment' means that where afflictions are severed, there is no affliction, which is merit. The Sravakas (Hearers) attain this unconditioned merit as a result. ('Merit and Attainment' refers to the place where afflictions are severed, where there is no affliction, which is merit. The Sravakas (Hearers) attain this unconditioned merit as a result.) 'Well knowing the meaning of these Four Dharmas' means that this fourth point reveals a good understanding of the limited Four Noble Truths. The 'One Wisdom Four' above explains that the Four Wisdoms are gradually attained. Now, it explains that the Four Conditions are gradually attained. Since it is said that there is no gradual attainment in the unlimited, it is known that there is gradual attainment in the limited. ('Well knowing the meaning of these Four Dharmas' means that this fourth point reveals a good understanding of the limited Four Noble Truths. The 'One Wisdom Four' above explains that the Four Wisdoms are gradually attained. Now, it explains that the Four Conditions are gradually attained. Since it is said that there is no gradual attainment in the unlimited, it is known that there is gradual attainment in the limited.) Some say that 'also well knowing the meaning of these Four Dharmas' means that the distinctions of the Four Noble Truths are clearly distinguished from the perspective of emptiness, hence it is said 'well knowing the Four Dharmas'. When one is in the state of non-arising, emptiness, and equal rational contemplation, one does not see the difference between the Dukkha Satya (Truth of Suffering) and the Samudaya Satya (Truth of the Origin of Suffering). If one obtains an understanding of the emptiness of the Four Noble Truths, then it becomes clear in the recognition of 'existence'. Therefore, it is said 'also well knowing this Dharma'. (Some say that 'also well knowing the meaning of these Four Dharmas' means that the distinctions of the Four Noble Truths are clearly distinguished from the perspective of emptiness, hence it is said 'well knowing the Four Dharmas'. When one is in the state of non-arising, emptiness, and equal rational contemplation, one does not see the difference between the Dukkha Satya (Truth of Suffering) and the Samudaya Satya (Truth of the Origin of Suffering). If one obtains an understanding of the emptiness of the Four Noble Truths, then it becomes clear in the recognition of 'existence'. Therefore, it is said 'also well knowing this Dharma'.) There are two aspects to showing no gradual attainment: first, distinguishing that the highest wisdom has no gradual attainment; second, 'from such transcendental highest wisdom'. This explains that what has no gradual attainment is the highest wisdom. This is spoken of in such a reciprocal and complementary way. (There are two aspects to showing no gradual attainment: first, distinguishing that the highest wisdom has no gradual attainment; second, 'from such transcendental highest wisdom'. This explains that what has no gradual attainment is the highest wisdom. This is spoken of in such a reciprocal and complementary way.) There is no transcendental highest wisdom. The Four Wisdoms are gradually attained, and the Four Conditions are gradually attained. This is in contrast to the Sravakas (Hearers) who contemplate 'existence' and create the Noble Truths. There is a gradual attainment of the Four Wisdoms and the Four Conditions. Therefore, now it is explained that the transcendental highest wisdom has no... (There is no transcendental highest wisdom. The Four Wisdoms are gradually attained, and the Four Conditions are gradually attained. This is in contrast to the Sravakas (Hearers) who contemplate 'existence' and create the Noble Truths. There is a gradual attainment of the Four Wisdoms and the Four Conditions. Therefore, now it is explained that the transcendental highest wisdom has no...)

有四智漸至及四緣言。此對有明無也。而言上上智者。二乘觀有作諦之智。對凡名上。對觀有作之上。明觀無作是上上智。又菩薩智慧是出世。佛智過彼。名上上智。如涅槃經言。上智觀故。得菩薩菩提。上上智觀故。得佛菩提。故名上上也。正對二乘也。無有出世間上上智。此明上上智無漸至義。無漸至者。明佛果起時。無有前得苦智。不得餘三。故言無出世間上上智四智漸至也。及四緣漸至者。一切境界于佛心內顯現。故言無四緣漸至也。以佛頓得四智。頓見四境故也。無漸至法者。總結一切諸佛同無漸至法。如是出世間上上智者。此出無漸至智斷也。有人言。有二種四諦解也。其止得一種。是得智之漸。故云四智漸至。境是發智之緣。其止得一智之境。故亦云漸至。若金剛行滿。照八諦佛心頓了。為無漸至。乃是出世上上智也。今不用此釋。但二乘漸見四諦。佛頓見也。有人言。小乘宗有二。一次第見諦。二一時見諦。次第見諦。則有四諦漸至及四緣漸至。故有漸至法。一時見諦。無四智漸至及四緣漸至。無漸至法。今勝鬘評量道理無漸至。不用有漸至。即是對有漸至明無漸至。故言無有出世間上上智。四智漸至及四緣漸至。無漸至家凡有二種。見諦道前。次第見諦。故有漸至。見諦已去。空平等頓見四諦。無

【現代漢語翻譯】現代漢語譯本：有四智漸至及四緣言。這是針對『有』來闡明『無』。至於說到『上上智』，二乘（聲聞乘和緣覺乘）所觀的有作諦之智，相對於凡夫來說稱為『上』。相對於觀有作之『上』，能夠明瞭觀無作，就是『上上智』。另外，菩薩的智慧是出世間的，佛的智慧超越菩薩，所以稱為『上上智』。如《涅槃經》所說：『以上智觀照，可以獲得菩薩的菩提；以上上智觀照，可以獲得佛的菩提。』所以稱為『上上』，正是針對二乘而言的。沒有出世間的上上智是漸次獲得的。這裡說明上上智沒有漸次獲得的含義。沒有漸次獲得，說明佛果生起時，沒有先得到苦智，而不得其餘三智的情況。所以說沒有出世間的上上智是四智漸次獲得的。以及四緣漸至，是指一切境界在佛的心內顯現，所以說沒有四緣漸至。因為佛是頓悟四智，頓見四境的緣故。沒有漸至法，是總結一切諸佛共同沒有漸至法。像這樣出世間的上上智，這是說明沒有漸至的智斷。有人說，對於四諦的理解有兩種，他們只得到一種，這是得到智慧的漸次，所以說四智漸至。境界是引發智慧的因緣，他們只得到一種智慧的境界，所以也說是漸至。如果金剛行圓滿，照見八諦，佛心頓然明瞭，就沒有漸至，這就是出世間的上上智。現在不用這種解釋，只是說二乘是漸次見到四諦，佛是頓然見到。有人說，小乘宗有兩種觀點，一是次第見諦，二是同時見諦。次第見諦，就有四諦漸至以及四緣漸至，所以有漸至法。同時見諦，就沒有四智漸至以及四緣漸至，沒有漸至法。現在《勝鬘經》評判道理是沒有漸至，不用有漸至的說法，就是針對有漸至來闡明沒有漸至。所以說沒有出世間的上上智，四智漸至以及四緣漸至。沒有漸至的宗派凡有兩種，見諦道之前，次第見諦，所以有漸至。見諦之後，空平等頓然見到四諦，沒有漸至。 English version: There are the 'gradual attainment of the four wisdoms' and 'four conditions'. This is to clarify 'non-existence' in relation to 'existence'. As for 'supreme wisdom', the wisdom of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) in observing the conditioned truths is called 'supreme' relative to ordinary beings. Compared to observing the 'supreme' of conditioned existence, being able to clearly observe the unconditioned is 'supreme supreme wisdom'. Furthermore, the wisdom of Bodhisattvas is supramundane, and the wisdom of the Buddha surpasses that, so it is called 'supreme supreme wisdom'. As the Nirvana Sutra says: 'By observing with supreme wisdom, one can attain the Bodhi of a Bodhisattva; by observing with supreme supreme wisdom, one can attain the Bodhi of a Buddha.' Therefore, it is called 'supreme supreme', precisely in relation to the Two Vehicles. There is no supramundane supreme supreme wisdom that is gradually attained. This explains that supreme supreme wisdom does not have the meaning of gradual attainment. 'No gradual attainment' means that when the fruit of Buddhahood arises, there is no situation where one first attains the wisdom of suffering and does not attain the other three. Therefore, it is said that there is no supramundane supreme supreme wisdom that is the gradual attainment of the four wisdoms. And the gradual attainment of the four conditions means that all realms manifest within the mind of the Buddha, so it is said that there is no gradual attainment of the four conditions. This is because the Buddha instantaneously realizes the four wisdoms and instantaneously sees the four realms. 'No gradual attainment' summarizes that all Buddhas share the characteristic of no gradual attainment. Like this supramundane supreme supreme wisdom, this explains the wisdom and severance of no gradual attainment. Some say that there are two kinds of understanding of the Four Noble Truths, and they only attain one kind, which is the gradual attainment of wisdom. Therefore, it is said that the four wisdoms are gradually attained. Realms are the conditions for arousing wisdom, and they only attain the realm of one wisdom, so it is also said to be gradual attainment. If the Vajra practice is complete, illuminating the eight truths, the Buddha's mind suddenly understands, then there is no gradual attainment, and this is supramundane supreme supreme wisdom. Now, this explanation is not used, but it is simply said that the Two Vehicles gradually see the Four Noble Truths, while the Buddha sees them instantaneously. Some say that there are two views in the Hinayana school: one is gradual seeing of the truths, and the other is simultaneous seeing of the truths. With gradual seeing of the truths, there is the gradual attainment of the four truths and the gradual attainment of the four conditions, so there is the law of gradual attainment. With simultaneous seeing of the truths, there is no gradual attainment of the four wisdoms and no gradual attainment of the four conditions, so there is no law of gradual attainment. Now, the Śrīmālādevī Siṃhanāda Sūtra judges that the principle is no gradual attainment, and does not use the idea of gradual attainment, which is to clarify no gradual attainment in relation to existence of gradual attainment. Therefore, it is said that there is no supramundane supreme supreme wisdom, the gradual attainment of the four wisdoms and the gradual attainment of the four conditions. There are two kinds of schools that hold no gradual attainment: before the path of seeing the truth, there is gradual seeing of the truths, so there is gradual attainment. After seeing the truth, there is instantaneous seeing of the four truths with emptiness and equality, and there is no gradual attainment.

【English Translation】 English version: There are the 'gradual attainment of the four wisdoms' and 'four conditions'. This is to clarify 'non-existence' in relation to 'existence'. As for 'supreme supreme wisdom', the wisdom of the Two Vehicles (Śrāvakayāna (Hearer Vehicle) and Pratyekabuddhayāna (Solitary Realizer Vehicle)) in observing the conditioned truths is called 'supreme' relative to ordinary beings. Compared to observing the 'supreme' of conditioned existence, being able to clearly observe the unconditioned is 'supreme supreme wisdom'. Furthermore, the wisdom of Bodhisattvas is supramundane, and the wisdom of the Buddha surpasses that, so it is called 'supreme supreme wisdom'. As the Nirvana Sutra says: 'By observing with supreme wisdom, one can attain the Bodhi of a Bodhisattva; by observing with supreme supreme wisdom, one can attain the Bodhi of a Buddha.' Therefore, it is called 'supreme supreme', precisely in relation to the Two Vehicles. There is no supramundane supreme supreme wisdom that is gradually attained. This explains that supreme supreme wisdom does not have the meaning of gradual attainment. 'No gradual attainment' means that when the fruit of Buddhahood arises, there is no situation where one first attains the wisdom of suffering and does not attain the other three. Therefore, it is said that there is no supramundane supreme supreme wisdom that is the gradual attainment of the four wisdoms. And the gradual attainment of the four conditions means that all realms manifest within the mind of the Buddha, so it is said that there is no gradual attainment of the four conditions. This is because the Buddha instantaneously realizes the four wisdoms and instantaneously sees the four realms. 'No gradual attainment' summarizes that all Buddhas share the characteristic of no gradual attainment. Like this supramundane supreme supreme wisdom, this explains the wisdom and severance of no gradual attainment. Some say that there are two kinds of understanding of the Four Noble Truths, and they only attain one kind, which is the gradual attainment of wisdom. Therefore, it is said that the four wisdoms are gradually attained. Realms are the conditions for arousing wisdom, and they only attain the realm of one wisdom, so it is also said to be gradual attainment. If the Vajra practice is complete, illuminating the eight truths, the Buddha's mind suddenly understands, then there is no gradual attainment, and this is supramundane supreme supreme wisdom. Now, this explanation is not used, but it is simply said that the Two Vehicles gradually see the Four Noble Truths, while the Buddha sees them instantaneously. Some say that there are two views in the Hinayana school: one is gradual seeing of the truths, and the other is simultaneous seeing of the truths. With gradual seeing of the truths, there is the gradual attainment of the four truths and the gradual attainment of the four conditions, so there is the law of gradual attainment. With simultaneous seeing of the truths, there is no gradual attainment of the four wisdoms and no gradual attainment of the four conditions, so there is no law of gradual attainment. Now, the Śrīmālādevī Siṃhanāda Sūtra judges that the principle is no gradual attainment, and does not use the idea of gradual attainment, which is to clarify no gradual attainment in relation to existence of gradual attainment. Therefore, it is said that there is no supramundane supreme supreme wisdom, the gradual attainment of the four wisdoms and the gradual attainment of the four conditions. There are two kinds of schools that hold no gradual attainment: before the path of seeing the truth, there is gradual seeing of the truths, so there is gradual attainment. After seeing the truth, there is instantaneous seeing of the four truths with emptiness and equality, and there is no gradual attainment.

有漸至。見諦道前。從四念處至世第一法。名之為上。見諦已去。過於彼上。故云上上。今撿佛性論聲聞有二種。一利根人。於一念中等觀四諦。八十八惑一時俱斷。皆名為見諦。若鈍根人次第觀。即初念見苦不見餘三諦。但苦下四諦名為見諦。今明前解。以聲聞為漸見。佛為頓見。以聲聞多漸見諦也。第二對中。前明佛智是第一義。卻明二乘非第一義。有人言。金剛心惑盡照圓。名金剛能斷。如說得佛時。猶有首楞嚴定及金剛定。故說金剛心為金剛也。今明佛智是常。不為生滅所壞。類同金剛堅固。不為物壞。故云金剛喻者。又金剛無惑不摧。如雲無明住地。佛菩提智斷。又徹窮際。本非際不停。佛智亦然。徹窮無作諦理。非住有作四諦而停也。能滅無明。見第一義。故名第一義智。非聲聞緣覺者。此明二乘無第一義智。初非之一字。對上是起。上明金剛喻者。是第一義智。今對彼是。故明二乘非也。須長牽非字向下。謂非聲聞緣覺不斷無明初聖諦智。是第一義諦智也。聲聞緣覺不斷無明住地。此句明二乘不斷無明。謂斷惑不盡。初聖諦智。此明二乘初觀有作聖諦。謂見理未周。是第一義諦智者。結非也。不用二乘斷惑不盡見理未周之智。為第一義諦智也。世尊以無二聖諦智斷諸住地。此第三對。承言便故。前明二

【現代漢語翻譯】現代漢語譯本有漸至。在見諦道之前，從四念處（satipaṭṭhāna，四種觀禪修習）到世第一法（lokikāgra-dharma，世間最高的善法），這被稱為『上』。見諦之後，超越了那個『上』，所以稱為『上上』。現在考察《佛性論》，聲聞（śrāvaka，佛陀的弟子）有兩種：一種是利根之人，在一念之中平等地觀察四諦（catvāri āryasatyāni，四聖諦），八十八種煩惱一時全部斷除，這都稱為見諦。另一種是鈍根之人，次第地觀察，即最初一念見到苦諦（duḥkha-satya，苦諦），但沒有見到其餘三諦，只有苦諦之下的四諦才稱為見諦。現在闡明前一種解釋，認為聲聞是漸次見諦，佛是頓悟見諦，因為聲聞大多是漸次見諦。第二種對比中，前面說明佛智是第一義，接著說明二乘（śrāvakayāna and pratyekabuddhayāna，聲聞乘和緣覺乘）不是第一義。有人說，金剛心（vajra-citta，堅固的心）煩惱斷盡，照亮圓滿，稱為金剛能斷。如經中所說，證得佛果時，仍然有首楞嚴定（śūraṅgama-samādhi，一種深妙的禪定）以及金剛定（vajra-samādhi，一種堅固的禪定），所以說金剛心為金剛。現在闡明佛智是常，不被生滅所破壞，類似於金剛的堅固，不被外物所破壞，所以說金剛是比喻。而且金剛沒有不能摧毀的煩惱，如經中所說，無明住地（avidyā-sthiti，無明的根本）被佛菩提智（bodhi-jñāna，菩提智慧）所斷除。而且佛智徹窮究竟，本來就不是停留在某個界限，佛智也是這樣，徹窮無作諦理（anāsrava-satya，無漏的真理），不是停留在有為的四諦上。能夠滅除無明，見到第一義，所以稱為第一義智。不是聲聞緣覺，這說明二乘沒有第一義智。『初非』的『非』字，對應上面是『起』。上面說明金剛是比喻，是第一義智，現在對應那個『是』，所以說明二乘『非』。需要一直把『非』字向下牽引，說不是聲聞緣覺不斷無明初聖諦智，是第一義諦智。聲聞緣覺不斷無明住地，這句話說明二乘不斷無明，意思是斷除煩惱不徹底。初聖諦智，這說明二乘最初觀察有為的聖諦，意思是見理不周全，是第一義諦智，這是結論性的否定。不用二乘斷除煩惱不徹底、見理不周全的智慧，作為第一義諦智。世尊以無二聖諦智斷諸住地，這是第三種對比。承接前面的話，因為方便的緣故，前面說明二乘...

【English Translation】 English version There is gradual attainment. Before the path of seeing the truth (darśana-mārga), from the Four Foundations of Mindfulness (satipaṭṭhāna) to the Highest Mundane Dharma (lokikāgra-dharma), this is called 'superior'. After seeing the truth, it surpasses that 'superior', so it is called 'supreme superior'. Now, examining the Buddha-nature Treatise, there are two types of śrāvakas (hearers, disciples of the Buddha): one is a person of sharp faculties, who equally contemplates the Four Noble Truths (catvāri āryasatyāni) in a single moment, and all eighty-eight delusions are simultaneously cut off, all of which are called seeing the truth. The other is a person of dull faculties, who observes in sequence, that is, in the first moment, they see the Truth of Suffering (duḥkha-satya), but do not see the remaining three truths; only the four truths under the Truth of Suffering are called seeing the truth. Now, clarifying the former explanation, it is considered that śrāvakas gradually see the truth, and the Buddha sees the truth instantaneously, because śrāvakas mostly see the truth gradually. In the second comparison, the previous section explained that the Buddha's wisdom is the ultimate meaning, and then explained that the Two Vehicles (śrāvakayāna and pratyekabuddhayāna) are not the ultimate meaning. Some say that the diamond mind (vajra-citta), with afflictions exhausted and illuminating perfectly, is called the diamond that can cut off. As it is said in the scriptures, when attaining Buddhahood, there is still the Śūraṅgama-samādhi (a profound state of meditative absorption) and the Vajra-samādhi (diamond-like concentration), so the diamond mind is called diamond. Now, clarifying that the Buddha's wisdom is constant and not destroyed by arising and ceasing, similar to the firmness of a diamond, not destroyed by external things, so it is said that the diamond is a metaphor. Moreover, there is no affliction that the diamond cannot destroy, as it is said in the scriptures, the Ground of Ignorance (avidyā-sthiti) is cut off by the Buddha's Wisdom of Enlightenment (bodhi-jñāna). Moreover, the Buddha's wisdom thoroughly exhausts the ultimate, and originally does not stop at a boundary; the Buddha's wisdom is also like this, thoroughly exhausting the principle of non-created truth (anāsrava-satya), not stopping at the conditioned Four Noble Truths. Being able to extinguish ignorance and see the ultimate meaning, it is called the Wisdom of Ultimate Meaning. Not śrāvakas or pratyekabuddhas, this explains that the Two Vehicles do not have the Wisdom of Ultimate Meaning. The word 'not' in 'initially not' corresponds to 'arising' above. The above explained that the diamond is a metaphor, which is the Wisdom of Ultimate Meaning; now, corresponding to that 'is', it explains that the Two Vehicles 'are not'. It is necessary to keep drawing the word 'not' downwards, saying that it is not that śrāvakas and pratyekabuddhas do not cut off the initial Truth of the Noble Ones with ignorance, which is the Wisdom of Ultimate Meaning. Śrāvakas and pratyekabuddhas do not cut off the Ground of Ignorance; this sentence explains that the Two Vehicles do not cut off ignorance, meaning that the cutting off of afflictions is not thorough. The initial Truth of the Noble Ones, this explains that the Two Vehicles initially observe the conditioned Truth of the Noble Ones, meaning that the understanding of the principle is not complete, which is the Wisdom of Ultimate Meaning; this is a concluding negation. The wisdom of the Two Vehicles, which does not thoroughly cut off afflictions and whose understanding of the principle is not complete, is not used as the Wisdom of Ultimate Meaning. The World-Honored One cuts off all grounds with the Wisdom of the Non-Dual Noble Truths; this is the third comparison. Continuing from the previous words, for the sake of convenience, the previous section explained the Two Vehicles...

乘斷障不窮。是可思議。第二明佛斷盡。是不可思議。明二乘中以無二聖諦智斷諸住地者。二乘但得一有作智。斷四住地。不得第二無作智。故不滅無明。有人言。二乘無有作及無作二聖智。斷五住煩惱。故無第一義智。諸住地者。總五住地。故言諸也。有人言。此語承前文。前云二乘既非第一義智。今何者是第一義諦智。是故言以無二聖諦智斷諸地。無二者。是一實智。故能斷五住惑。惑盡。故言以無二聖諦智斷諸住地也。有人言。以之言用。謂用無作智觀理盡。以境非二。故言無二也。后之二解。語雖小異。無二之言同約佛智也。世尊如來應等正覺。若依前門。無二聖諦。辨二乘不盡。今明佛盡。如來等覺。舉能斷之人。非聲聞下。明能斷智。就此智中。言非聲聞緣覺境界者。對劣顯勝。不思議空智。正明智體。斷一切下。明能盡障。五住皆滅。名斷一切。問。何故言不思議空智耶。答。佛乃雙照有無。然斷煩惱。要是實相之智。然實相實非空有。但對有故名之為空。問。但應言空智。何故言不思議。馥師云。佛智慧照空照有。而非空非有。故名不思議空智。得此空智。故一切惑斷。龍樹云。空有三。一外道邪見空。二者但空。謂二乘空智。三者無所得空智。謂菩薩空智也。今是無所得空智。非二乘所知。故言不

【現代漢語翻譯】現代漢語譯本『乘斷障不窮。是可思議。』（乘：指佛乘，斷障：指斷除煩惱障礙，不窮：指沒有窮盡，可思議：指可以用思維理解）。這是可以理解的。『第二明佛斷盡。是不可思議。』（斷盡：指完全斷除，不可思議：指超出思維能力）。第二點說明佛陀斷除煩惱是徹底的，這是不可思議的。說明二乘（聲聞乘和緣覺乘）中，以無二聖諦智（無二：指不落兩邊，聖諦智：指證悟真理的智慧）斷諸住地（住地：指煩惱的根本）者。二乘只能得到一種有作智（有作智：指有為造作的智慧），斷四住地（四住地：指見一處住地、欲愛住地、色愛住地、有愛住地）。不能得到第二種無作智（無作智：指無為而成的智慧），所以不能滅除無明（無明：指對真理的迷惑）。有人說，二乘沒有有作和無作兩種聖智，斷除五住煩惱（五住煩惱：指四住地加上無明住地），所以沒有第一義智（第一義智：指證悟最高真理的智慧）。諸住地，總共指五住地，所以說是『諸』。有人說，這句話承接前面的內容。前面說二乘既然沒有第一義智，那麼什麼是第一義諦智呢？所以說以無二聖諦智斷諸地。無二，就是一實智（一實智：指證悟真實不虛的智慧），所以能斷除五住惑（五住惑：指五種根本煩惱）。煩惱斷盡，所以說以無二聖諦智斷諸住地。有人說，『以』的意思是『用』。就是說用無作智觀照真理達到究竟。因為所觀照的境界不是二元的，所以說是『無二』。後面的兩種解釋，說法雖然略有不同，但『無二』的意思都是指佛智。『世尊如來應等正覺』（世尊：佛的尊稱，如來：佛的稱號，應等正覺：佛的德號）。如果按照前面的說法，無二聖諦不能說明二乘沒有斷盡煩惱。現在說明佛陀斷盡煩惱。如來等覺，是舉出能斷煩惱的人。『非聲聞下』，說明能斷煩惱的智慧。就這種智慧來說，『非聲聞緣覺境界者』，是爲了對比低劣而顯示殊勝。『不思議空智』（不思議：指超出思維能力，空智：指證悟空性的智慧），正是說明智慧的本體。『斷一切下』，說明能斷盡一切障礙。五住煩惱都滅盡，叫做斷一切。問：為什麼說『不思議空智』呢？答：佛陀能夠同時照見有和無。然而斷除煩惱，最重要的是實相之智（實相之智：指證悟事物真實相狀的智慧）。然而實相實際上既非空也非有，只是爲了對治『有』的執著，所以稱之為『空』。問：只應該說『空智』，為什麼說『不思議』呢？馥師（可能是人名）說：佛陀的智慧既能照見空，也能照見有，而且既非空也非有，所以叫做不思議空智。得到這種空智，所以一切煩惱都能斷除。龍樹（Nagarjuna）說：空有三種。一是外道邪見空（外道邪見空：指不符合佛法的錯誤的空觀），二是但空（但空：指只證悟空性，而忽略其他），就是二乘的空智。三是無所得空智（無所得空智：指證悟一切法皆空，無所執著的智慧），就是菩薩的空智。現在說的是無所得空智，不是二乘所能知道的，所以說不……

【English Translation】 English version 'Riding the severance of obstacles is inexhaustible. This is conceivable.' (Riding: referring to the Buddha vehicle, severance of obstacles: referring to cutting off afflictions and hindrances, inexhaustible: referring to without end, conceivable: referring to can be understood through thinking). This is understandable. 'The second clarifies that the Buddha's severance is complete. This is inconceivable.' (Complete severance: referring to completely cutting off, inconceivable: referring to beyond the ability to think). The second point explains that the Buddha's severance of afflictions is thorough, which is inconceivable. It explains that among the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), those who sever the abodes (abodes: referring to the root of afflictions) with the wisdom of non-dual noble truths (non-dual: referring to not falling into two extremes, noble truth wisdom: referring to the wisdom of realizing the truth). The Two Vehicles can only obtain one kind of active wisdom (active wisdom: referring to wisdom that is deliberately cultivated), severing the four abodes (four abodes: referring to the abode of views, the abode of desire-attachment, the abode of form-attachment, and the abode of existence-attachment). They cannot obtain the second kind of inactive wisdom (inactive wisdom: referring to wisdom that arises spontaneously), so they cannot extinguish ignorance (ignorance: referring to delusion about the truth). Some say that the Two Vehicles do not have the two kinds of noble wisdom, active and inactive, to sever the five afflictions (five afflictions: referring to the four abodes plus the abode of ignorance), so they do not have the wisdom of the first principle (wisdom of the first principle: referring to the wisdom of realizing the highest truth). 'Abodes' in general refers to the five abodes, so it is said 'abodes'. Some say that this sentence follows the previous content. The previous sentence said that since the Two Vehicles do not have the wisdom of the first principle, then what is the wisdom of the first principle? Therefore, it says to sever the abodes with the wisdom of non-dual noble truths. Non-dual is the one real wisdom (one real wisdom: referring to the wisdom of realizing the true and unfalse), so it can sever the five afflictions (five afflictions: referring to the five fundamental afflictions). Afflictions are completely severed, so it says to sever the abodes with the wisdom of non-dual noble truths. Some say that 'with' means 'using'. That is, using inactive wisdom to contemplate the truth to the ultimate extent. Because the realm being contemplated is not dualistic, it is said to be 'non-dual'. The latter two explanations, although slightly different in wording, both refer to the Buddha's wisdom with the meaning of 'non-dual'. 'World-Honored One, Tathāgata, Perfectly Enlightened One' (World-Honored One: a respectful title for the Buddha, Tathāgata: a title of the Buddha, Perfectly Enlightened One: an epithet of the Buddha). If according to the previous statement, non-dual noble truths cannot explain that the Two Vehicles have not completely severed afflictions. Now it explains that the Buddha has completely severed afflictions. Tathāgata, Perfectly Enlightened One, is to cite the person who can sever afflictions. 'Not the realm of Śrāvakas below', explains the wisdom that can sever afflictions. Regarding this wisdom, 'not the realm of Śrāvakas and Pratyekabuddhas' is to contrast the inferior to show the superior. 'Inconceivable wisdom of emptiness' (inconceivable: referring to beyond the ability to think, wisdom of emptiness: referring to the wisdom of realizing emptiness), precisely explains the essence of wisdom. 'Severing all below', explains that it can completely sever all obstacles. The five afflictions are all extinguished, called severing all. Question: Why is it said 'inconceivable wisdom of emptiness'? Answer: The Buddha can simultaneously illuminate existence and non-existence. However, to sever afflictions, the most important thing is the wisdom of true reality (wisdom of true reality: referring to the wisdom of realizing the true nature of things). However, true reality is actually neither empty nor existent, but only to counteract the attachment to 'existence', so it is called 'emptiness'. Question: It should only be said 'wisdom of emptiness', why say 'inconceivable'? Master Fu (possibly a name) said: The Buddha's wisdom can illuminate emptiness and can also illuminate existence, and it is neither empty nor existent, so it is called inconceivable wisdom of emptiness. Obtaining this wisdom of emptiness, so all afflictions can be severed. Nāgārjuna said: There are three kinds of emptiness. One is the emptiness of heretical views of externalists (emptiness of heretical views of externalists: referring to incorrect views of emptiness that do not conform to the Buddha's teachings), two is only emptiness (only emptiness: referring to only realizing emptiness, while ignoring other things), which is the emptiness wisdom of the Two Vehicles. Three is the wisdom of emptiness of no attainment (wisdom of emptiness of no attainment: referring to realizing that all dharmas are empty, without attachment), which is the emptiness wisdom of Bodhisattvas. Now it is the wisdom of emptiness of no attainment, which is not known by the Two Vehicles, so it says not...

思議。問。何故言煩惱藏。答。四住及無明。攝一切煩惱皆在其內。故名為藏。又此惑能藏如來法身。故名為藏。世尊若壞一切煩惱藏。此第四對。承前便故。前明如來果德究竟。后明二乘果德不究竟。明佛智中壞一切煩惱者。牒前起后。究竟智者。正明其相。是名第一舉境以結。初聖諦智下。第二明二乘果不究竟。初聖諦智。牒二乘智。非究竟者。正辨其相。向菩提者。顯不究竟義。世尊聖義下。自上已來第一明有聖法無聖法。此下第二明有聖人無聖人。上二乘無聖法。佛有聖法。今亦應明二乘非聖人。佛是聖人。而文但明二乘無。即顯佛是有。故不別明佛是聖人。就文有二。一明實無。二辨權有。初言聖義者。總以標舉。窮極大聖義也。即是明佛有聖義也。聖者正也。以理正物。名為聖義。如涅槃云。二乘之人名邪曲見。故非正義。又法華云。二乘之人。眇目矬陋。亦非正也。二者。法性為正。窮體法性。故名為聖。三者。聖以對凡為義。二乘苦法忍時。以斷凡法。凡法未盡。則聖義不顯。佛則五住頓盡。二死皆亡。始絕凡夫法。聖義方滿。故稱為聖。大聖不在二乘。是故言非也。聲聞緣覺成就有量少分功德名為聖者。第二明權有。此文釋疑故來。二乘若非是正。昔何故說名為聖耶。是故釋云。二乘但有少分功德

【現代漢語翻譯】現代漢語譯本思議。問：為什麼稱為煩惱藏？答：四住地煩惱（sì zhù dì fánnǎo，四種根本煩惱）以及無明（wúmíng，對事物真相的迷惑）包含了一切煩惱，所以稱為藏。又，這些迷惑能藏匿如來的法身（fǎshēn，佛的真身），所以稱為藏。世尊如果能摧毀一切煩惱藏，這是第四對。承接前面的內容，前面說明如來果德的究竟圓滿，後面說明二乘（èr shèng，聲聞乘和緣覺乘）果德的不究竟。說明佛智中能摧毀一切煩惱，這是承接前文開啟後文。『究竟智者』，正是說明其相狀。這稱為第一舉境以結。『初聖諦智』以下，第二說明二乘果的不究竟。『初聖諦智』，是針對二乘的智慧而言。『非究竟者』，正是辨明其相狀。『向菩提者』，顯示不究竟的含義。世尊，『聖義』以下，從上面開始，第一說明有聖法（shèngfǎ，聖人的教法）和無聖法。這裡以下第二說明有聖人和無聖人。上面說二乘沒有聖法，佛有聖法。現在也應該說明二乘不是聖人，佛是聖人。但是文中只說明二乘不是，就顯示佛是，所以不另外說明佛是聖人。就文義來說有二：一，說明實無；二，辨別權有。開始說『聖義者』，總的來說是標舉，窮盡極大的聖義，也就是說明佛有聖義。『聖』是正的意思，用道理來匡正事物，稱為聖義。如《涅槃經》（Nièpán Jīng，Mahāparinirvāṇa Sūtra）所說，二乘之人名為邪曲見，所以不是正義。又如《法華經》（Fǎhuá Jīng，Lotus Sūtra）所說，二乘之人，眇目矬陋，也不是正。二者，法性（fǎxìng，諸法的本性）為正，窮盡體悟法性，所以稱為聖。三者，聖以對凡為義。二乘在苦法忍（kǔfǎrěn，對苦諦的忍可）時，以斷除凡夫法，凡夫法沒有斷盡，那麼聖義就不顯現。佛則五住地煩惱（wǔ zhù dì fánnǎo，五種根本煩惱）頓然斷盡，二死（èr sǐ，分段生死和變易生死）都消亡，才完全斷絕凡夫法，聖義才圓滿，所以稱為聖。大聖不在二乘，所以說『非也』。聲聞（shēngwén，Śrāvaka）緣覺（yuánjué，Pratyekabuddha）成就有限的少分功德，稱為聖，這是第二說明權有。這段文字是爲了解釋疑惑而來的。二乘如果不是正，過去為什麼說他們是聖呢？所以解釋說，二乘只有少分功德。

【English Translation】 English version Contemplation. Question: Why is it called the 'Store of Afflictions' (煩惱藏, fánnǎo zàng)? Answer: The Four Abodes (四住, sì zhù) and Ignorance (無明, wúmíng) encompass all afflictions within them, hence the name 'Store'. Furthermore, these delusions can conceal the Dharma Body (法身, fǎshēn) of the Tathagata (如來, Rúlái), thus the name 'Store'. If the World-Honored One (世尊, Shìzūn) destroys all the 'Store of Afflictions', this is the fourth pair. Continuing from the previous context, the former clarifies the ultimate perfection of the Tathagata's Fruition Virtue (果德, guǒdé), while the latter clarifies the non-ultimate nature of the Fruition Virtue of the Two Vehicles (二乘, èr shèng). To say that within the Buddha's Wisdom (佛智, fózhì) one can destroy all afflictions connects the preceding and initiates the following. 'Ultimate Wisdom' (究竟智者, jiūjìng zhìzhě) precisely elucidates its characteristics. This is called the first 'Establishing the Object to Conclude'. Following 'Initial Wisdom of the Noble Truths' (初聖諦智, chū shèngdì zhì) is the second explanation of the non-ultimate nature of the Fruition of the Two Vehicles. 'Initial Wisdom of the Noble Truths' refers to the wisdom of the Two Vehicles. 'Non-Ultimate' (非究竟者, fēi jiūjìng zhě) precisely distinguishes its characteristics. 'Towards Bodhi' (向菩提者, xiàng pútí zhě) reveals the meaning of non-ultimacy. World-Honored One, from 'Noble Meaning' (聖義, shèngyì) onwards, the first part explains the existence of Noble Dharma (聖法, shèngfǎ) and the absence of Noble Dharma. Hereafter, the second part explains the existence of Noble Persons and the absence of Noble Persons. Above, it was said that the Two Vehicles lack Noble Dharma, while the Buddha possesses Noble Dharma. Now, it should also be clarified that the Two Vehicles are not Noble Persons, while the Buddha is a Noble Person. However, the text only clarifies that the Two Vehicles are not, thus revealing that the Buddha is, so there is no separate clarification that the Buddha is a Noble Person. Regarding the meaning of the text, there are two aspects: first, explaining the actual absence; second, distinguishing the provisional existence. Beginning with 'Noble Meaning', it is a general indication, exhausting the utmost meaning of Nobility, which is to clarify that the Buddha possesses Noble Meaning. 'Noble' (聖, shèng) means 'correct'; using reason to rectify things is called Noble Meaning. As the Nirvana Sutra (涅槃經, Nièpán Jīng) says, those of the Two Vehicles are called those with perverse views, hence not the correct meaning. Also, as the Lotus Sutra (法華經, Fǎhuá Jīng) says, those of the Two Vehicles are squint-eyed and short, also not noble. Secondly, Dharma-Nature (法性, fǎxìng) is correct; exhausting the embodiment of Dharma-Nature is called Noble. Thirdly, 'Noble' is defined in contrast to 'mundane'. When the Śrāvakas (聲聞, shēngwén) and Pratyekabuddhas (緣覺, yuánjué) are in the 'Acceptance of the Dharma of Suffering' (苦法忍, kǔfǎrěn), they use it to sever mundane dharmas. If mundane dharmas are not completely severed, then the meaning of 'Noble' does not manifest. The Buddha, however, instantly exhausts the Five Abodes of Afflictions (五住地煩惱, wǔ zhù dì fánnǎo), and both deaths (二死, èr sǐ) are extinguished, only then completely severing mundane dharmas, and the meaning of 'Noble' is fulfilled, hence called Noble. The Great Noble One is not in the Two Vehicles, therefore it is said 'not'. The Śrāvakas and Pratyekabuddhas achieve limited and small portions of merit, and are called Noble; this is the second explanation of provisional existence. This passage comes to resolve doubts. If the Two Vehicles are not correct, why were they called Noble in the past? Therefore, it is explained that the Two Vehicles only have small portions of merit.

。故昔說為聖耳。有量功德者。有三界內治道斷四住煩惱盡。所得無為名有量功德。有量以對聖無量。少分以對多分。若望法華五百由旬。但度三百。未度二百。故言有量。有量正約無為功德。少分約有為功德也。聖諦者。自上來明聖義竟。此第二次論于諦。就文為二。第一明二乘無諦。第二明佛有諦。言聖諦者。謂無作諦也。言非聲聞緣覺諦者。境非彼法也。亦非聲聞緣覺功德者。能觀之智非彼德也。又解諦者。通四諦也。亦非聲聞緣覺功德者。偏奪其道滅二諦。謂聖道不足。無為不滿也。有人言。聖諦者非聲聞緣覺諦。偏奪苦集也。諦名雖通四。下次明功德。別其滅道。故此偏其集苦。苦集相生。起因緣之原。此理幽玄。非二乘所了。諦名雖同前。理亦從智為體稱。二乘智淺不能窮理。故云非其諦也。第二句云亦非聲聞緣覺功德者。是奪其滅道。四卷毗曇云。建立功德惡。次第見真諦。長行釋云。惡是苦集。功德是滅道。今言非其功德。是奪滅道。夫修道證滅。是修功所得。二乘不盡其理。故復奪之。世尊此諦下。上奪二乘諦。今明諦唯屬佛。經文應具明二句。一者對前二乘非聖。唯佛是聖。二者對前二乘非諦。唯佛是諦。今以文中略無初句。但明諦是如來。就文有三。一明如來有諦。二嘆諦甚深。三出諦名義。

初文又三。此諦謂無作四諦也。第二如來初覺智者。明此諦是如來聖諦。所以如來所知如來所說故。又此文來者。即是解聖。以如來知此諦。說此諦。是故佛名為大聖。即顯二乘不能知此諦。不能說此諦。故不名聖諦。亦不名大聖。初覺者。依法華經有二種初。若據化身。伽耶初覺。若就報身。久久初覺。涅槃師子吼偈云。世間皆處無明㲉。無有智慧能得破。如來唯乃能初破。是故名為最大覺。然後明㲉藏下。前是自覺。今是覺他。㲉藏有二。一是四住。二是無明。四住煩惱。覆障眾生。名四住㲉藏。無明覆障。謂無明㲉藏。所覆眾生。名為世間。佛為四住㲉藏眾生。說有作諦。為無明㲉藏眾生。說無作諦。通名㲉者。所化人為于無明纏覆。如鳥在㲉。為㲉所藏。故名為藏。故名為藏。問。何故偏言無明㲉藏。答。正明二乘人猶在㲉內。又簡異為四住㲉藏。說有量諦。是故下。第三結也。是故者。是無量諦。佛聖所知。故名聖諦。良以此諦。是佛大聖所覺所說。故名聖諦也。聖諦者說甚深義下。晚講人從此是如來藏章。次此後明法身章。今不同也。依古舊猶是四諦。上正明佛有聖諦。此下第二舉藏及法身嘆諦甚深義。所以非別章者。此章名四諦章。釋四諦義猶未竟。而復明如來藏及法身章者。則義成雜亂。是故舉藏及

【現代漢語翻譯】現代漢語譯本初文又分三部分。這裡所說的諦，指的是無作四諦（Anutpāda-catuḥsatya，不生不滅的四聖諦）。第二部分，如來最初覺悟的智者，闡明此諦是如來的聖諦（āryasatya，真理）。這是因為此諦為如來所知，為如來所說。此外，此文中的『來』，即是解聖，因為如來知此諦，說此諦，所以佛被稱為大聖。這表明二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）不能知此諦，不能說此諦，因此不被稱為聖諦，也不被稱為大聖。『初覺』，依據《法華經》（Saddharma Puṇḍarīka Sūtra）有兩種『初』。若從化身（nirmāṇakāya，應化身）來說，是在伽耶（Gayā）初覺；若從報身（saṃbhogakāya，報身）來說，是久遠以來的初覺。《涅槃經》（Nirvāṇa Sūtra）的師子吼偈（siṃhanāda-gāthā，如獅子吼般的偈頌）說：『世間都處於無明㲉（avidyā-kośa，無明之殼）中，沒有智慧能夠打破它，唯有如來能夠最初打破它，因此被稱為最大覺悟者。』然後闡明㲉藏（kośa，藏）之下，前面是自覺（svayambhu，自己覺悟），現在是覺他（parārtha，覺悟他人）。㲉藏有兩種：一是四住（catvāri sthānāni，四種住地煩惱），二是無明。四住煩惱覆蓋障礙眾生，稱為四住㲉藏。無明覆蓋障礙，稱為無明㲉藏。被其覆蓋的眾生，被稱為世間。佛為四住㲉藏的眾生，說有作諦（saṃskṛta-satya，有為的真諦）；為無明㲉藏的眾生，說無作諦。統稱為㲉的原因是，所教化的人被無明纏繞覆蓋，如同鳥在㲉中，被㲉所藏，因此稱為藏。問：為何偏說無明㲉藏？答：正是爲了表明二乘之人仍然在㲉內，又爲了區別于為四住㲉藏所說的有量諦（parimita-satya，有限的真諦）。因此下面說，第三部分是總結。『是故』，指的是無量諦（aparimita-satya，無限的真諦），為佛聖所知，所以稱為聖諦。實在是因為此諦，是佛大聖所覺悟所說的，所以稱為聖諦。『聖諦者說甚深義』以下，晚講的人認為從此是如來藏章（Tathāgatagarbha，如來藏），其次是闡明法身章（Dharmakāya，法身）。現在不同意這種觀點。依據古舊的說法，仍然是四諦。上面是正面闡明佛有聖諦，下面第二部分是舉出藏及法身，讚歎諦的甚深意義。之所以不是單獨的章節，是因為此章名為四諦章，解釋四諦的意義還沒有結束，如果又闡明如來藏及法身章，那麼意義就會變得雜亂。因此舉出藏及

【English Translation】 English version The initial text is further divided into three parts. This '諦' (satya, truth) refers to the Anutpāda-catuḥsatya (四諦, Four Noble Truths of non-origination). The second part, the Tathāgata (如來, Thus Come One) as the first enlightened wise one, clarifies that this '諦' is the āryasatya (聖諦, Noble Truth) of the Tathāgata. This is because this '諦' is known by the Tathāgata and spoken by the Tathāgata. Furthermore, the '來' (āgata, come) in this text signifies the understanding of a sage, because the Tathāgata knows this '諦' and speaks this '諦', therefore the Buddha is called a great sage. This indicates that the Śrāvakayāna (聲聞乘, Hearer Vehicle) and Pratyekabuddhayāna (緣覺乘, Solitary Realizer Vehicle) cannot know this '諦' and cannot speak this '諦', therefore they are not called Noble Truths, nor are they called great sages. 'First enlightenment', according to the Saddharma Puṇḍarīka Sūtra (法華經, Lotus Sutra), there are two types of 'first'. If based on the nirmāṇakāya (化身, Transformation Body), it is the first enlightenment in Gayā (伽耶). If based on the saṃbhogakāya (報身, Enjoyment Body), it is the long-standing first enlightenment. The siṃhanāda-gāthā (師子吼偈, Lion's Roar Verse) of the Nirvāṇa Sūtra (涅槃經, Nirvana Sutra) says: 'The world is all in avidyā-kośa (無明㲉, shell of ignorance), without wisdom to break it, only the Tathāgata can break it first, therefore called the greatest enlightened one.' Then clarifying below the kośa (㲉藏, sheath), the former is svayambhu (自覺, self-enlightenment), now it is parārtha (覺他, enlightening others). There are two types of kośa: one is catvāri sthānāni (四住, four abodes of affliction), and the other is ignorance. The four abodes of affliction cover and obstruct sentient beings, called the four abodes of affliction kośa. Ignorance covers and obstructs, called the ignorance kośa. The sentient beings covered by it are called the world. The Buddha speaks of saṃskṛta-satya (有作諦, conditioned truth) for sentient beings in the four abodes of affliction kośa; and speaks of Anutpāda-satya (無作諦, unconditioned truth) for sentient beings in the ignorance kośa. Generally called 'kośa' because the people being taught are entangled and covered by ignorance, like a bird in a kośa, hidden by the kośa, therefore called a kośa. Question: Why specifically mention the ignorance kośa? Answer: Precisely to show that people of the two vehicles are still inside the kośa, and to differentiate it from the limited truth (parimita-satya, 有量諦) spoken for the four abodes of affliction kośa. Therefore, below it says, the third part is the conclusion. 'Therefore' refers to the aparimita-satya (無量諦, unlimited truth), known by the Buddha sage, therefore called Noble Truth. Indeed, because this truth is awakened and spoken by the Buddha great sage, therefore called Noble Truth. 'Noble Truth speaks of profound meaning' below, later lecturers believe that from here is the Tathāgatagarbha chapter (如來藏章, Womb of the Tathagata), followed by clarifying the Dharmakāya chapter (法身章, Dharma Body). Now disagree with this view. According to the old saying, it is still the Four Noble Truths. Above is the positive clarification that the Buddha has Noble Truths, and below the second part is to cite the kośa and Dharmakāya, praising the profound meaning of the truth. The reason it is not a separate chapter is because this chapter is called the Four Noble Truths chapter, and the explanation of the meaning of the Four Noble Truths has not yet ended, if the Tathāgatagarbha and Dharmakāya chapters are also clarified, then the meaning will become chaotic. Therefore, citing the kośa and

身嘆諦甚深。猶屬聖諦章也。就嘆諦甚深。更開三別。一舉藏甚深嘆諦甚深。二舉藏類法身。三總舉身藏權實勸信解二諦。此章既言涉于藏。即得釋如來藏義。以二門釋之。來意門者。上已明佛有聖諦。今就諦說藏深。欲舉藏深嘆諦深義。是故說如來藏也。又一乘由於藏成。故須藏。遠而言之。由如來藏故。一切顛倒及不顛倒。其義得成。言由如來藏顛倒成者。眾生失佛性。故輪轉苦海。如涅槃云。是一味藥。隨其流處成六道味。又如來藏為生死作依持建立。是故顛倒由藏而成。言不顛倒由藏成者。若無佛性。雖起大行大愿。不得成佛。如龍樹云。鐵無金性。雖復鍛鍊。終不成金。要由來有佛性。然後起大行大愿。然後成佛。如龍樹云。如黃白石有金銀性。由人功爐冶。故有金銀。故不顛倒法由藏而成。又顛倒由藏而成。故有苦集。不顛倒由藏而成。故有滅道。故四諦義成由如來藏。故就四諦明藏義也。又破二乘執。自謂究竟。故說如來藏。唯如來藏無有餘乘。又為破外道。故說如來藏。如楞伽云。大慧。我說如來藏者。為諸外道執著於我。攝取彼故。令彼外道離於神我妄想見心執著之處。入三解脫門得成菩提。故說如來藏。又為斷見眾生。謂眾生之性同於草木。盡在一期。無復後世。為破此故。是故今明如來藏。必

【現代漢語翻譯】身嘆諦甚深，仍然屬於聖諦章的內容。就嘆諦甚深而言，進一步展開為三個方面：一是舉出藏甚深來讚歎諦甚深，二是舉出藏類法身，三是總舉身藏的權實，勸人信解二諦。這一章既然涉及到了藏，就可以解釋如來藏（Tathagatagarbha，如來所具有的內在佛性或潛能）的含義，通過兩個方面來解釋。從『來意門』（動機或目的）來說，前面已經闡明佛具有聖諦（Aryasatya，佛教的四聖諦：苦、集、滅、道），現在就聖諦來說藏的深奧，想要通過舉出藏的深奧來讚歎聖諦的深奧，所以說如來藏。另外，一乘（Ekayana，唯一的成佛之道）由於藏而成，所以需要藏。從更廣闊的層面來說，由於如來藏的緣故，一切顛倒和不顛倒才能成立。說由於如來藏而成就顛倒，是因為眾生失去了佛性，所以在苦海中輪迴。如《涅槃經》（Nirvana Sutra）所說：『這是一種味道的藥，隨著流經之處而變成六道（Gati，眾生輪迴的六個領域）的味道。』又如來藏為生死（Samsara，輪迴）提供依靠和建立的基礎，所以顛倒由藏而成。說不顛倒由藏而成，是因為如果沒有佛性，即使發起大行大愿，也不能成佛。如龍樹（Nagarjuna，佛教哲學家）所說：『鐵沒有金的性質，即使反覆鍛鍊，最終也不能成為金。』一定要本來就有佛性，然後發起大行大愿，然後才能成佛。如龍樹所說：『如黃白色的石頭有金銀的性質，通過人的努力和冶煉，才能有金銀。』所以不顛倒法由藏而成。另外，顛倒由藏而成，所以有苦集（Dukkha-samudaya，苦和苦的根源）。不顛倒由藏而成，所以有滅道（Nirodha-marga，滅苦和達到滅苦的道路）。所以四諦（Four Noble Truths）的意義是由如來藏成就的，所以就四諦來闡明藏的意義。另外，爲了破除二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘，小乘佛教的兩種形式）的執著，他們自認為已經達到了究竟，所以說如來藏，只有如來藏而沒有其他的乘。另外，爲了破除外道（Tirthika，非佛教的修行者）的觀點，所以說如來藏。如《楞伽經》（Lankavatara Sutra）所說：『大慧（Mahamati，菩薩名）。我說如來藏，是爲了那些外道執著於我（Atman，靈魂或自我），爲了攝取他們，讓他們離開對神我（Isvara，自在天）的妄想見和對心的執著之處，進入三解脫門（Three Doors of Liberation，空、無相、無愿），從而成就菩提（Bodhi，覺悟）。』所以說如來藏。另外，爲了斷見（Ucchedavada，斷滅論）的眾生，他們認為眾生的本性如同草木，僅限於一生，沒有來世，爲了破除這種觀點，所以現在闡明如來藏。

【English Translation】 The body praises the profoundness of the Truth, still belonging to the chapter on the Noble Truths. Regarding the praise of the profoundness of the Truth, it is further divided into three aspects: first, it cites the profoundness of the Treasury to praise the profoundness of the Truth; second, it cites the Dharma-body of the Treasury category; and third, it generally cites the provisional and real aspects of the Body-Treasury, encouraging faith and understanding of the two Truths. Since this chapter involves the Treasury, it can explain the meaning of the Tathagatagarbha (the inherent Buddha-nature or potential within all beings), which is explained through two aspects. From the perspective of 'coming intention' (motivation or purpose), it has already been clarified that the Buddha possesses the Noble Truths (Aryasatya, the Four Noble Truths: suffering, its origin, its cessation, and the path to its cessation). Now, based on the Noble Truths, it speaks of the profundity of the Treasury, intending to praise the profundity of the Truth by citing the profundity of the Treasury, hence the discourse on the Tathagatagarbha. Furthermore, the One Vehicle (Ekayana, the single path to Buddhahood) is accomplished through the Treasury, so the Treasury is necessary. In a broader sense, due to the Tathagatagarbha, all inversions and non-inversions can be established. It is said that inversions are accomplished through the Tathagatagarbha because sentient beings have lost their Buddha-nature, thus revolving in the sea of suffering. As the Nirvana Sutra says: 'This is a medicine of one flavor, which becomes the flavor of the six realms (Gati, the six realms of rebirth) depending on where it flows.' Moreover, the Tathagatagarbha provides reliance and establishment for Samsara (the cycle of birth and death), so inversions are accomplished through the Treasury. It is said that non-inversions are accomplished through the Treasury because if there is no Buddha-nature, even if one initiates great practices and vows, one cannot become a Buddha. As Nagarjuna (Buddhist philosopher) says: 'Iron has no gold nature, even if it is repeatedly forged, it will never become gold.' It is necessary to have Buddha-nature from the beginning, then initiate great practices and vows, and then one can become a Buddha. As Nagarjuna says: 'Like yellowish-white stones that have the nature of gold and silver, gold and silver can be obtained through human effort and smelting.' Therefore, non-inverted Dharmas are accomplished through the Treasury. Furthermore, inversions are accomplished through the Treasury, so there is suffering and its origin (Dukkha-samudaya, suffering and its cause). Non-inversions are accomplished through the Treasury, so there is cessation and the path (Nirodha-marga, the cessation of suffering and the path to its cessation). Therefore, the meaning of the Four Noble Truths is accomplished by the Tathagatagarbha, so the meaning of the Treasury is explained based on the Four Noble Truths. Moreover, in order to refute the attachment of the Two Vehicles (Sravakayana and Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle, two forms of Theravada Buddhism), who consider themselves to have reached the ultimate, the Tathagatagarbha is taught, there is only the Tathagatagarbha and no other vehicle. Furthermore, in order to refute the views of non-Buddhists (Tirthika, non-Buddhist practitioners), the Tathagatagarbha is taught. As the Lankavatara Sutra says: 'Mahamati (name of a Bodhisattva), I speak of the Tathagatagarbha for those non-Buddhists who are attached to the self (Atman, soul or self), in order to embrace them, to lead them away from their deluded views of a divine self (Isvara, the Lord) and their attachment to the mind, to enter the Three Doors of Liberation (Sunyata, Animitta, Apranihita, emptiness, signlessness, wishlessness), thereby attaining Bodhi (enlightenment).' Therefore, the Tathagatagarbha is taught. Furthermore, for sentient beings with annihilationist views (Ucchedavada, the doctrine of annihilation), who believe that the nature of sentient beings is like grass and trees, limited to one lifetime with no afterlife, in order to refute this view, the Tathagatagarbha is now explained.

當作佛。不同草木。盡在一期。故涅槃云。佛性者。非如墻壁瓦石也。如法華常不輕菩薩。為令增上慢人。發菩提心。故說眾生悉有佛性。又令眾生知自身中。有于佛性。發菩提心。修行成佛。故說佛性。又令眾生知他心身中悉有佛性。不行殺等十惡業罪。又于眾生不起二乘等見。既唯有佛性。則無復二乘。故於眾生不起二乘之見。又欲說波若。故說佛性。波若即是中道智慧。中道智慧者。令眾生遠離有無二見。令知生死之中。無虛妄我故。息其有見。有如來藏。息于無見。如攝論云。為破外道邪我。故說波若為我因。以如是等諸因緣故。說如來藏。此是佛法之大意也。第二釋名門者。言如來者。體如而來。故名如來。依佛性論。藏有三種。一所攝藏。二隱覆藏。三能攝藏。所攝藏者。約自性佛性。說一切眾生無有出如如境者。併爲如如之所攝。故名藏也。則眾生為如來所藏也。隱覆藏者。如來性住在道前。為煩惱隱覆。眾生不見。故名為藏。前是如來藏眾生。后是眾生藏如來也。能攝藏者。謂果地一切過恒沙功德。住應得性時。攝之以盡。故能攝為藏也。第一句以實攝妄。第二句以妄攝實。第三句以實攝實。問。既得以實攝實。亦得以妄攝妄不。答。亦有。以一切煩惱並攝在五住之中。前文云斷一切煩惱藏也。又此

【現代漢語翻譯】現代漢語譯本當作佛（認為一切眾生皆可成佛）。不同的草木，都在同一時期生長。所以《涅槃經》說：『佛性，不是像墻壁瓦石一樣的東西。』如《法華經》中的常不輕菩薩，爲了讓增上慢（傲慢自大）的人，發起菩提心（覺悟之心），所以說眾生都有佛性。又爲了讓眾生知道自身之中，有佛性，從而發起菩提心，修行成佛，所以說佛性。又爲了讓眾生知道他人身心中都有佛性，而不行殺生等十惡業罪，並且對於眾生不起二乘（聲聞乘和緣覺乘）等見解。既然只有佛性，就沒有二乘，所以對於眾生不起二乘的見解。又想宣說般若（智慧），所以說佛性。般若就是中道智慧。中道智慧，使眾生遠離有無二見，使他們知道生死之中，沒有虛妄的『我』，所以止息他們的『有』見。有如來藏（佛性），止息他們的『無』見。如《攝大乘論》說：『爲了破除外道的邪見，所以說般若是我（真我）的因。』因為這些因緣，所以說如來藏。這是佛法的大意。第二，解釋名稱：『如來』，是『體如而來』，所以名為如來。根據《佛性論》，『藏』有三種：一、所攝藏，二、隱覆藏，三、能攝藏。所攝藏，是就自性佛性來說，一切眾生沒有超出如如（真如）境界的，都被如如所攝，所以名為『藏』。那麼，眾生就被如來所藏。隱覆藏，是說如來性住在成佛之前，被煩惱隱覆，眾生看不見，所以名為『藏』。前面是如來藏眾生，後面是眾生藏如來。能攝藏，是指果地（佛果）的一切過恒河沙數功德，住在應得的自性時，全部攝盡，所以能攝為『藏』。第一句是以實攝妄，第二句是以妄攝實，第三句是以實攝實。問：既然可以以實攝實，也可以以妄攝妄嗎？答：也有。一切煩惱都包含在五住地煩惱之中。前面說斷一切煩惱藏。

【English Translation】 English version To regard them as Buddhas (thinking all sentient beings can become Buddhas). Different grasses and trees all grow in the same period. Therefore, the Nirvana Sutra says, 'Buddha-nature is not like walls, tiles, or stones.' Like Sadāparibhūta Bodhisattva (Ever Disparaging Bodhisattva) in the Lotus Sutra, in order to make those with increased arrogance generate Bodhicitta (the mind of enlightenment), he said that all sentient beings have Buddha-nature. Also, to let sentient beings know that within themselves, there is Buddha-nature, thereby generating Bodhicitta, cultivating and becoming Buddhas, therefore, Buddha-nature is spoken of. Furthermore, to let sentient beings know that in the minds and bodies of others, there is Buddha-nature, and not to commit the ten evil deeds such as killing, and not to give rise to views of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Since there is only Buddha-nature, there are no Two Vehicles, therefore, not giving rise to views of the Two Vehicles towards sentient beings. Also, wanting to expound Prajna (wisdom), therefore, Buddha-nature is spoken of. Prajna is the wisdom of the Middle Way. The wisdom of the Middle Way enables sentient beings to be far from the two views of existence and non-existence, enabling them to know that within birth and death, there is no false 'self', therefore, ceasing their view of 'existence'. Having the Tathāgatagarbha (Buddha-nature), ceasing their view of 'non-existence'. As the Mahāyānasaṃgraha (Compendium of the Mahayana) says, 'In order to refute the heretical self of the external paths, therefore, Prajna is said to be the cause of the self (true self).' Because of these causes and conditions, the Tathāgatagarbha is spoken of. This is the great meaning of the Buddha-dharma. Second, explaining the name: 'Tathāgata' means 'coming as Thus', therefore, it is named Tathāgata. According to the Ratnagotravibhāga (Treatise on the Buddha-nature), 'Garbha' (womb, store) has three types: first, that which is contained; second, that which is concealed; third, that which can contain. That which is contained refers to the inherent Buddha-nature, saying that all sentient beings do not go beyond the realm of Suchness (Tathatā), and are all contained by Suchness, therefore, it is named 'Garbha'. Then, sentient beings are contained by the Tathāgata. That which is concealed refers to the fact that the Tathāgata-nature dwells before the path, concealed by afflictions, and sentient beings cannot see it, therefore, it is named 'Garbha'. The former is the Tathāgata containing sentient beings, and the latter is sentient beings containing the Tathāgata. That which can contain refers to all the merits of the Buddha-fruit, as numerous as the sands of the Ganges, dwelling in the nature of what should be attained, completely containing them, therefore, it can contain as 'Garbha'. The first sentence is taking reality to contain illusion, the second sentence is taking illusion to contain reality, and the third sentence is taking reality to contain reality. Question: Since reality can contain reality, can illusion contain illusion? Answer: Yes, it can. All afflictions are contained within the five aggregates of affliction. The previous text said to cut off all the store of afflictions.

文中。出生如來。是故亦名如來藏。雖有諸義。今此文中如來在隱不現也。故名如來藏。三藏云。亦言如來胎。如來藏在煩惱之中。名如來藏。如來藏即是佛性。佛性有三。一自性住佛性。二引出佛性。三至得佛性。引出佛性。從初發意至金剛心。此中佛性名為引出。引出者。凡出五住。一出闡提。二出外道。三出聲聞。四出緣覺。五出菩薩無明住地位。諸佛三身。即是至得佛性。以前二為本。此語出佛性論。就文為二。一就諦明藏。二從如來藏處說聖諦下。就藏明諦。初有四。第一言聖諦者說甚深義下。第一總標甚深。微細難知下。第二顯甚深之相。何以故下。問答釋。如來藏者如來境界。第四寄人顯深。聖諦者說甚深義。第一文也。此文從上生。上結云是名聖諦。今續此文。即名明聖諦甚深。明聖諦甚深者。為成上佛有聖諦。二乘無聖諦。故有此文。言甚深者。此藏中出如來法身。微妙難知。又如來藏為煩惱所隱。非二乘所知。故言甚深也。又三義故甚深。一生死即如來藏。故甚深。如華嚴云。心佛及眾生。是三無差別。法華論云。眾生界則涅槃界。不離眾生界有如來藏性故。二眾生身即法身。故甚深。如中論。如來身絕四句。眾生身亦絕四句。維摩云。觀身實相。觀佛亦然。是故眾生身即法身。故甚深。三明聖

諦即一實諦。故甚深。深中之極。是故言甚。一實諦者。非苦非集非滅道。故名一實諦。又言聖諦者。通舉八諦說甚深義。甚深有三。一則十地不能見。當體為甚深。此即是自性住佛性甚深。二者佛性即是極滅。隱而未彰。須萬行了出。所了既深。能了亦深。是則道諦甚深。謂引出佛性甚深也。三者四諦俱深。謂苦集能覆甚深之藏。彰甚深之道。故苦集為深。如因緣之理。皆性下墜。唯佛能見其始。故極深。斯則四諦俱深。原由佛性。故將明八諦。舉之致嘆。微細者。第二顯甚深相。細中之妙。故言微細也。非聞慧境。故言微細。非思慧境。故言難知。非世間修慧境界。故言非思量。非報趣生識智境界。以是真證智境界。故言是智者所知。又解。微細難知。此非聞慧境。非思量者。非思慧境。是智者所知。是修慧境。依勝天王波若經有四種慧。謂聞思修證慧也。證慧者是修慧後分。故從微細等。即是三慧。智者所知。是其證慧。一切世間不能信者。有三慧者不知。無三慧者不信。又亦得為三。初明非二乘所知。是智者所知。明唯佛能知。佛名智者覺者見者。一切世間。明凡夫不知。應有四句。一凡夫不知不信不見故。下以生盲者為譬。二二乘信而不知。菩薩知而未見。佛則知見了了。第三何以故下。解釋甚深。何以故

【現代漢語翻譯】諦即一實諦（終極真理）。所以說是『甚深』，是深奧中的極點，因此用『甚』來形容。所謂『一實諦』，它既非苦、非集、非滅、非道，所以稱為『一實諦』。又說『聖諦』，是總括八諦來說明甚深的意義。甚深有三種：第一，十地菩薩都不能完全了見，其本體即為甚深，這就是自性常住的佛性甚深。第二，佛性即是極滅（涅槃），隱藏而不顯現，需要通過萬行才能彰顯出來。所證悟的既深，能證悟的也深，這就是道諦的甚深，指的是引出佛性的甚深。第三，四諦都甚深，指的是苦、集能夠覆蓋甚深的寶藏，彰顯甚深的道路，所以苦、集也是甚深的。比如因緣的道理，都是趨向于下墜的，只有佛才能見到其初始，所以極其深奧。這樣看來，四諦都是甚深的，根源在於佛性。因此，將要闡明八諦時，先用讚歎來引出。『微細』，第二點是顯示甚深的相狀，是細微中的精妙，所以說是『微細』。不是通過聽聞就能理解的境界，所以說是『微細』；不是通過思索就能理解的境界，所以說是『難知』；不是世間通過修行所獲得的智慧能夠達到的境界，所以說是『非思量』；不是報應所趣向的眾生的意識智慧能夠達到的境界，因為這是真正證悟的智慧境界，所以說是『是智者所知』。另一種解釋是，『微細難知』，這不是聽聞所能理解的境界；『非思量』，這不是思索所能理解的境界；『是智者所知』，這是通過修行所獲得的智慧才能理解的境界。依據《勝天王般若經》，有四種智慧，即聞慧、思慧、修慧、證慧。證慧是修慧的后一部分，所以從『微細』等開始，就是指這三種智慧。『智者所知』，指的是證慧。『一切世間不能信者』，有三種智慧的人不瞭解，沒有三種智慧的人不相信。又可以分為三點來理解：首先說明這不是二乘（聲聞乘和緣覺乘）所能瞭解的，『是智者所知』，說明只有佛才能瞭解，佛被稱為智者、覺者、見者。『一切世間』，說明凡夫不瞭解。應該有四句：一，凡夫既不瞭解，也不相信，也無法見到，下面用生盲的人來作比喻。二，二乘相信但不能完全瞭解，菩薩瞭解但還未完全見到，佛則是既瞭解又完全見到。第三，『何以故』以下，解釋甚深的原因。『何以故』

【English Translation】『Truth』 means the One Real Truth (ultimate reality). Therefore, it is called 『profound』 – the extreme of depth, hence the term 『profound.』 The 『One Real Truth』 is neither suffering, nor accumulation, nor cessation, nor path; therefore, it is named 『One Real Truth.』 Furthermore, 『Noble Truths』 collectively refers to the Eight Truths to explain the profound meaning. There are three kinds of profoundness: First, even the Bodhisattvas of the Ten Grounds cannot fully perceive it; its essence is profound. This is the inherent, abiding Buddha-nature that is profound. Second, Buddha-nature is ultimate extinction (Nirvana), hidden and not manifest, requiring myriad practices to reveal it. Since what is realized is deep, the ability to realize is also deep. This is the profoundness of the Path Truth, referring to drawing out the profoundness of Buddha-nature. Third, all Four Truths are profound, meaning that suffering and accumulation can cover the profound treasure, revealing the profound path. Therefore, suffering and accumulation are also profound. For example, the principle of causality tends to decline, and only the Buddha can see its origin, so it is extremely profound. Thus, all Four Truths are profound, originating from Buddha-nature. Therefore, when about to explain the Eight Truths, praise is used to introduce them. 『Subtle』 – the second point is to reveal the aspect of profoundness, the exquisite within the subtle, hence the term 『subtle.』 It is not a realm that can be understood through hearing, so it is called 『subtle』; it is not a realm that can be understood through thinking, so it is called 『difficult to know』; it is not a realm that can be reached by worldly wisdom gained through practice, so it is called 『beyond thought』; it is not a realm that can be reached by the consciousness and wisdom of beings driven by karmic retribution, because this is a realm of true realized wisdom, so it is said 『known by the wise.』 Another explanation is, 『subtle and difficult to know』 – this is not a realm that can be understood through hearing; 『beyond thought』 – this is not a realm that can be understood through thinking; 『known by the wise』 – this is a realm that can be understood through wisdom gained through practice. According to the Śrīmālādevī Siṃhanāda Sūtra, there are four kinds of wisdom: hearing wisdom, thinking wisdom, practice wisdom, and realization wisdom. Realization wisdom is the later part of practice wisdom, so starting from 『subtle,』 it refers to these three kinds of wisdom. 『Known by the wise』 refers to realization wisdom. 『All the world cannot believe』 – those with the three kinds of wisdom do not understand, and those without the three kinds of wisdom do not believe. It can also be understood in three points: First, it explains that this is not what the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can understand; 『known by the wise』 explains that only the Buddha can understand. The Buddha is called the wise, the awakened, the seer. 『All the world』 explains that ordinary beings do not understand. There should be four statements: One, ordinary beings neither understand, nor believe, nor see, using the analogy of a blind person below. Two, those of the Two Vehicles believe but do not fully understand, Bodhisattvas understand but have not fully seen, and the Buddha both understands and fully sees. Third, 『Why is it so』 below explains the reason for the profoundness. 『Why is it so』

者。問也。四諦唯染凈因果。此義淺粗。何故言深。下次釋之。以此諦處。說如來藏。是故言深。第四如來藏者如來境界下。寄人顯之。是如來境。就勝顯深。非聲聞緣覺境者。就下顯深。問。何故唯說非二乘境界耶。答。凡夫全不觀諦。非彼境界。故不說凡夫。問。何故不言菩薩。答。地前菩薩能信。地上菩薩能知。是故不說。如來藏處說聖諦義下。第二就藏說諦。句別有三。初言藏處說聖諦者。如來藏不染而染為苦集諦。非凈而凈為滅道諦。故就藏處說聖諦矣。如來藏處甚深故下。第二以藏甚深。類顯諦亦深。顯就藏說諦之意也。將諦攝藏。藏即諦實。故諦深也。藏即諦實者。四諦通虛實。佛性即滅諦。故言藏即諦實。微細難知下。第三顯甚深相。還同上非三界境界。是智者所知也。若於無量煩惱藏煩惱所纏者。若鉤鎖相生者。即是第二舉藏類身。欲將身藏類諦。故有此章來也。既言法身。亦得釋法身義。作二門釋。一來意門。前明如來藏。藏義則隱。法身是顯。藏義既隱。此則難明。法身居顯。斯則易辨。欲以出纏易顯之身。顯彼隱時難明之藏。此則為成藏義。故辨法身也。二者就正道論之。言亡慮絕。身未曾隱顯。但于顛倒眾生不了。是故名隱。約緣了悟。所以言顯。上已論緣迷成隱。今次辨了悟名顯。是故

【現代漢語翻譯】問：四諦（satya，佛教基本教義，包含苦、集、滅、道）只包含染污和清凈的因果，這個道理淺顯粗略，為什麼說它深奧呢？下面會解釋。因為在這個諦處，宣說了如來藏（Tathāgatagarbha，一切眾生皆具的成佛可能性），所以說它深奧。第四，『如來藏者如來境界下』，這是藉助他人來彰顯。這是如來的境界，就殊勝之處來彰顯其深奧。『非聲聞緣覺境者』，就低劣之處來彰顯其深奧。問：為什麼只說不是二乘（聲聞和緣覺）的境界呢？答：凡夫完全不觀察四諦，不是他們的境界，所以不說凡夫。問：為什麼不說菩薩呢？答：地前菩薩能夠相信，地上菩薩能夠了解，所以不說。『如來藏處說聖諦義下』，第二，就如來藏來說四諦。句子分別有三個部分。首先說『藏處說聖諦者』，如來藏不染而染，成為苦諦和集諦；非凈而凈，成為滅諦和道諦。所以就如來藏處來說四諦了。『如來藏處甚深故下』，第二，因為如來藏甚深，所以類比顯示四諦也很深，顯示了就如來藏說四諦的意義。將四諦攝入如來藏，如來藏就是諦實，所以四諦深奧。『藏即諦實者』，四諦貫通虛實，佛性就是滅諦，所以說如來藏就是諦實。『微細難知下』，第三，顯示甚深的相狀，還和上面一樣，不是三界（欲界、色界、無色界）的境界，是智者所能瞭解的。『若於無量煩惱藏煩惱所纏者』，如果像鉤鎖一樣相互牽連，這就是第二，舉如來藏來類比身，想要將身和如來藏類比四諦，所以有這一章的到來。既然說了法身（Dharmakāya，佛的法性之身），也可以解釋法身的意義，分為兩個方面來解釋。一是來意門，前面說明了如來藏，如來藏的意義是隱晦的，法身是顯現的。如來藏的意義既然隱晦，這就難以明白；法身居於顯現，這就容易分辨。想要用脫離纏縛、容易顯現的法身，來彰顯那隱晦時難以明白的如來藏，這是爲了成就如來藏的意義，所以辨說法身。二是就正道來論述，言語斷絕，思慮止息，法身未曾隱沒或顯現，只是因為顛倒的眾生不瞭解，所以名為隱沒。憑藉因緣而了悟，所以說顯現。上面已經論述了因緣迷惑而成為隱沒，現在辨別了悟名為顯現，所以這樣說。

【English Translation】 Question: The Four Noble Truths (satya, the basic teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation) only contain the cause and effect of defilement and purity. This meaning is shallow and coarse. Why is it said to be profound? It will be explained below. Because in this truth, the Tathāgatagarbha (the potential for Buddhahood inherent in all beings) is expounded, therefore it is said to be profound. Fourth, 'The Tathāgatagarbha is the realm of the Tathāgata,' this is to manifest it by borrowing from others. This is the realm of the Tathāgata, manifesting its profundity by its superiority. 'Not the realm of Śrāvakas and Pratyekabuddhas,' manifesting its profundity by its inferiority. Question: Why is it only said that it is not the realm of the Two Vehicles (Śrāvakas and Pratyekabuddhas)? Answer: Ordinary people do not observe the Four Noble Truths at all, it is not their realm, so ordinary people are not mentioned. Question: Why are Bodhisattvas not mentioned? Answer: Bodhisattvas before the Bhumis (stages of enlightenment) can believe, Bodhisattvas on the Bhumis can understand, so they are not mentioned. 'The meaning of the Noble Truths is spoken in the Tathāgatagarbha,' second, speaking of the Four Noble Truths in terms of the Tathāgatagarbha. The sentences have three parts respectively. First, it says 'Speaking of the Noble Truths in the Garbha,' the Tathāgatagarbha is defiled without being defiled, becoming the Truth of Suffering and the Truth of the Origin of Suffering; it is pure without being pure, becoming the Truth of Cessation and the Truth of the Path. Therefore, the Four Noble Truths are spoken in the Tathāgatagarbha. 'The Tathāgatagarbha is very profound,' second, because the Tathāgatagarbha is very profound, it is shown by analogy that the Four Noble Truths are also profound, showing the meaning of speaking of the Four Noble Truths in terms of the Tathāgatagarbha. Incorporating the Four Noble Truths into the Tathāgatagarbha, the Tathāgatagarbha is the reality of the Truths, so the Four Noble Truths are profound. 'The Garbha is the reality of the Truths,' the Four Noble Truths penetrate emptiness and reality, Buddha-nature is the Truth of Cessation, so it is said that the Tathāgatagarbha is the reality of the Truths. 'Subtle and difficult to know,' third, showing the aspect of profoundness, it is still the same as above, not the realm of the Three Realms (Desire Realm, Form Realm, Formless Realm), it is what the wise can understand. 'If one is entangled by the immeasurable afflictions in the treasury of afflictions,' if they are linked together like hooks and chains, this is the second, using the Tathāgatagarbha to compare to the body, wanting to compare the body and the Tathāgatagarbha to the Four Noble Truths, so this chapter comes about. Since the Dharmakāya (the Body of Dharma, the body of the Buddha's Dharma nature) has been spoken of, the meaning of the Dharmakāya can also be explained, divided into two aspects to explain. One is the 'door of intention,' the Tathāgatagarbha was explained earlier, the meaning of the Tathāgatagarbha is hidden, the Dharmakāya is manifest. Since the meaning of the Tathāgatagarbha is hidden, it is difficult to understand; the Dharmakāya resides in manifestation, so it is easy to distinguish. Wanting to use the Dharmakāya that is free from entanglement and easy to manifest, to manifest the Tathāgatagarbha that is difficult to understand when it is hidden, this is to accomplish the meaning of the Tathāgatagarbha, so the Dharmakāya is explained. Second, it is discussed in terms of the right path, words are cut off, thoughts cease, the Dharmakāya has never been hidden or manifested, but because deluded beings do not understand, so it is called hidden. Realizing through conditions, so it is said to be manifest. The delusion of conditions becoming hidden has already been discussed above, now distinguishing realization is called manifestation, so it is said.

名法身也。然如來藏之與法身。更無有二。只是隱顯之名。隱法身故名如來藏。顯如來藏故名法身。斯則隱於顯。故明隱。顯于隱。故名顯也。隱於顯故名隱。隱實無所隱。顯于隱故名顯。顯亦無所顯。故就正道未曾隱顯。隨緣迷悟。故稱隱顯耳。復須了迷悟之義。雖隨緣迷名隱。然迷實無所迷。雖隨緣悟名顯。然悟實無所悟也。故華嚴云。如來深境界。有量齊虛空。一切眾生入。真實無所入。入者悟也。對入辨出。出者迷也。入既無所入則知悟者無所悟。出既無所出。當知迷者無所迷。故知法實非隱非顯。不迷不悟也。若言實有隱有顯。有迷有悟。還是有所得義。涅槃經云。有所得者。是魔眷屬。非佛弟子。又須識無增減義。若隱名如來藏。則在隱不減。顯名法身。則顯亦不增。故經云。有佛無佛。性相常住。又隱名如來藏。如來藏不減。顛倒生死不增。顯名法身。法身不增。顛倒生死不減。故大品云。雖生死道長。眾生性多。菩薩應如是正憶念。生死邊如虛空。眾生性亦如虛空。是中無生死往來。亦無解脫者。又波若云。無縛無脫。是名菩薩大莊嚴義。若有縛脫增減。則是二見。名為醜陋。不名莊嚴。若離縛脫增減。得於正觀。名大莊嚴。須深得如是意。不爾。還成有所得。有所得易信易解。無所得則難信解。故

【現代漢語翻譯】現代漢語譯本：這是關於名法身（Nāma-dharmakāya，指佛的名稱和法性之身）的討論。然而，如來藏（Tathāgatagarbha，指一切眾生皆具的佛性）與法身（Dharmakāya，指佛的法性之身）之間，實際上並沒有兩個不同的實體。它們只是隱和顯的不同稱謂。當法身隱沒時，稱之為如來藏；當如來藏顯現時，稱之為法身。這就是隱沒存在於顯現之中，所以稱為隱；顯現存在於隱沒之中，所以稱為顯。因為隱沒存在於顯現之中，所以稱為隱，但實際上並沒有什麼可以隱沒的；因為顯現存在於隱沒之中，所以稱為顯，但實際上也沒有什麼可以顯現的。因此，就正道（正法）而言，從未有過隱沒和顯現。只是隨著因緣的變化，產生了迷惑和覺悟，所以才有了隱和顯的說法。還需要理解迷惑和覺悟的含義。雖然隨著因緣的流轉而迷惑，所以稱為隱，但實際上並沒有什麼可以迷惑的；雖然隨著因緣的流轉而覺悟，所以稱為顯，但實際上也沒有什麼可以覺悟的。所以《華嚴經》（Avataṃsaka Sūtra）說：『如來的深奧境界，廣大得如同虛空，一切眾生都進入其中，但實際上並沒有什麼可以進入的。』進入，指的是覺悟。與進入相對的是出去，出去指的是迷惑。既然進入並沒有什麼可以進入的，那麼就知道覺悟並沒有什麼可以覺悟的；既然出去並沒有什麼可以出去的，那麼就應當知道迷惑並沒有什麼可以迷惑的。所以要知道，法（Dharma）的實相既非隱沒也非顯現，既非迷惑也非覺悟。如果說實際上存在隱沒和顯現，存在迷惑和覺悟，那就是有所得（有所執著）的觀念。《涅槃經》（Nirvana Sutra）說：『有所得者，是魔的眷屬，不是佛的弟子。』還需要認識到無增減的含義。如果隱沒時稱為如來藏，那麼在隱沒時並沒有減少；顯現時稱為法身，那麼在顯現時也沒有增加。所以經書上說：『有佛無佛，自性常住。』又，隱沒時稱為如來藏，如來藏不會減少，顛倒生死（輪迴）也不會增加；顯現時稱為法身，法身不會增加，顛倒生死也不會減少。所以《大品般若經》（Mahāprajñāpāramitā Sūtra）說：『雖然生死輪迴的道路漫長，眾生的本性眾多，菩薩應當這樣正確地憶念，生死的邊際如同虛空，眾生的本性也如同虛空，其中沒有生死的往來，也沒有解脫者。』又，《般若經》（Prajñā Sūtra）說：『無縛無脫，這叫做菩薩的大莊嚴。』如果存在束縛和解脫、增加和減少，那就是二元對立的見解，稱為醜陋，不稱為莊嚴。如果遠離束縛和解脫、增加和減少，獲得正確的觀察，就稱為大莊嚴。必須深刻地理解這個道理，否則，還是會變成有所得的觀念。有所得的觀念容易相信和理解，無所得的觀念則難以相信和理解。所以

【English Translation】 English version: This discusses the Nāma-dharmakāya (name and dharma body). However, there is no difference between the Tathāgatagarbha (the womb of the Tathāgata, referring to the Buddha-nature inherent in all beings) and the Dharmakāya (the Dharma body, the body of the Buddha's Dharma). They are merely names for concealment and manifestation. When the Dharmakāya is concealed, it is called the Tathāgatagarbha; when the Tathāgatagarbha is manifested, it is called the Dharmakāya. Thus, concealment exists within manifestation, hence it is called concealment; manifestation exists within concealment, hence it is called manifestation. Because concealment exists within manifestation, it is called concealment, but in reality, there is nothing to conceal. Because manifestation exists within concealment, it is called manifestation, but in reality, there is nothing to manifest. Therefore, concerning the true path (the right Dharma), there has never been concealment or manifestation. It is only due to the changing conditions of delusion and enlightenment that the terms concealment and manifestation are used. It is also necessary to understand the meaning of delusion and enlightenment. Although delusion arises from conditioned existence and is called concealment, in reality, there is nothing to be deluded about. Although enlightenment arises from conditioned existence and is called manifestation, in reality, there is nothing to be enlightened about. Therefore, the Avataṃsaka Sūtra (Flower Garland Sutra) says: 'The profound realm of the Tathāgata is as vast as the sky; all beings enter it, but in reality, there is nothing to enter.' Entering refers to enlightenment. Opposite to entering is exiting, and exiting refers to delusion. Since there is nothing to enter, it is known that there is nothing to be enlightened about. Since there is nothing to exit, it should be known that there is nothing to be deluded about. Therefore, know that the true nature of Dharma is neither concealed nor manifested, neither deluded nor enlightened. If it is said that there is truly concealment and manifestation, delusion and enlightenment, then that is the idea of something to be attained (attachment). The Nirvana Sutra says: 'Those who have something to attain are the retinue of Mara (demon), not disciples of the Buddha.' It is also necessary to recognize the meaning of non-increase and non-decrease. If it is called the Tathāgatagarbha when concealed, then there is no decrease in concealment. If it is called the Dharmakāya when manifested, then there is no increase in manifestation. Therefore, the sutra says: 'Whether there is a Buddha or not, the nature and characteristics are always abiding.' Also, when concealed, it is called the Tathāgatagarbha, and the Tathāgatagarbha does not decrease, and the inverted cycle of birth and death (samsara) does not increase. When manifested, it is called the Dharmakāya, and the Dharmakāya does not increase, and the inverted cycle of birth and death does not decrease. Therefore, the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says: 'Although the path of birth and death is long, and the nature of beings is numerous, Bodhisattvas should thus correctly remember that the boundary of birth and death is like the sky, and the nature of beings is also like the sky. Within this, there is no coming and going of birth and death, nor is there anyone who is liberated.' Also, the Prajñā Sūtra (Wisdom Sutra) says: 'No bondage, no liberation, this is called the great adornment of the Bodhisattva.' If there is bondage and liberation, increase and decrease, then that is a dualistic view, called ugly, not called adornment. If one is free from bondage and liberation, increase and decrease, and attains correct observation, that is called great adornment. One must deeply understand this meaning, otherwise, it will still become the idea of something to be attained. The idea of something to be attained is easy to believe and understand, while the idea of nothing to be attained is difficult to believe and understand. Therefore,

此經云。一切世間所不能信。則其事也。第二釋名門。所言藏法身者。經論不同。或明一身二身三身四身。如法華經論中說。今此中明法身者。即是實相真如法也。此實相正法隱名如來藏。此實相法顯。故名身。唯是一實相法。約隱顯不同。故有藏之與身。又法者。謂諸功德。法之所依。名身。故攝論云。與功德法相應名法身。即此經下文。成就一切佛法。說名如來法身。問。若顯名法身者。何故法華論云。法身者。謂如來藏性凈涅槃。答。經論不同。各有其義。法華論明三身次第義。隱時是真如法隱。故云自性清凈心。即此法有體。故名為身。顯時修因所得。故名為報。有應物之用。故稱為化。今此經就隱顯分之。隱為煩惱所藏。則身義未現。若出煩惱胎。身相便現。名法身。如世間云。在胎中之時。身相未現。但名處胎。出胎之時。身相方現。是故經論。義不相違也。于說如來藏如來法身不可思議下。第三總舉身藏勸信二諦。初言于說藏者。舉如來藏。如來法身者。舉佛法身。此雙牒藏身二句也。不可思議境界者。明藏身真實。則非餘人所測。故不思議。唯佛所知。名佛境界及方便說者。明藏身權實也。問。何者是藏身權實。答。藏實者。謂真如佛性。藏權者。如說生死以為藏等。又說如來藏明眾生有佛性者。此

【現代漢語翻譯】現代漢語譯本：此經中說，一切世間所不能相信的，就是這件事（如來藏）。第二部分是解釋名稱。所說的『藏法身』，經論中的說法不同。有的經論闡明一身、二身、三身、四身，如《法華經論》中所說。現在這裡所說的『法身』，就是實相真如之法。這實相正法，隱沒時名為如來藏（Tathagatagarbha，如來之胎藏），這實相之法顯現時，故名法身（Dharmakaya，佛的法性之身）。唯有一個實相之法，只是根據隱沒和顯現的不同，所以有『藏』和『身』的區分。還有，『法』是指諸功德，法所依止之處，名為『身』。所以《攝大乘論》說：『與功德法相應，名為法身。』就是此經下文所說，『成就一切佛法，說名如來法身』。問：如果顯現時名為法身，為什麼《法華經論》說：『法身，是指如來藏性凈涅槃（Nirvana，寂滅）』？答：經論不同，各有其義。《法華經論》闡明三身（Trikaya，佛的三種身）的次第義。隱沒時是真如法隱沒，所以說是自性清凈心。這法有體性，所以名為『身』。顯現時是修因所得，所以名為『報身』（Sambhogakaya，佛的報應身）。有應物之用，所以稱為『化身』（Nirmanakaya，佛的化現之身）。現在這部經就隱沒和顯現來區分。隱沒時被煩惱所藏，那麼『身』的意義尚未顯現。如果脫離煩惱之胎，『身』的相貌便顯現，名為『法身』。如同世間所說，在胎中時，身相未現，只名為『處胎』。出胎之時，身相才顯現。所以經論的意義並不相違背。在『于說如來藏如來法身不可思議』之下，第三部分是總舉身藏，勸信二諦（Two Truths，勝義諦和世俗諦）。首先說『于說藏者』，是舉出如來藏。『如來法身者』，是舉出佛法身。這是雙重地提及『藏』和『身』這兩句。『不可思議境界者』，說明藏身真實，不是其他人所能測度的，所以不可思議，只有佛才能知曉，名為佛境界。『及方便說者』，說明藏身的權實二諦。問：什麼是藏身的權實二諦？答：藏的實諦，是指真如佛性。藏的權諦，如說生死以為藏等。又說如來藏，說明眾生有佛性，這...

【English Translation】 English version: This sutra says that what all the world cannot believe is this matter (Tathagatagarbha). The second part is explaining the name. What is called 'Dharmakaya-garbha', the statements in sutras and treatises are different. Some sutras and treatises explain one body, two bodies, three bodies, four bodies, as described in the Lotus Sutra Treatise. Now, what is mentioned here as 'Dharmakaya' (Dharmakaya, the Dharma-nature body of the Buddha) is the Dharma of true suchness (Tathata, suchness) of reality. This true Dharma of reality, when hidden, is called Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), and when this Dharma of reality manifests, it is called Dharmakaya. There is only one Dharma of true reality, and it is only based on the difference between being hidden and manifest that there is a distinction between 'garbha' and 'kaya'. Also, 'Dharma' refers to all merits, and the place where the Dharma relies is called 'kaya'. Therefore, the Mahayana-samgraha says: 'Being in accordance with the Dharma of merits is called Dharmakaya.' This is what the sutra says below, 'Accomplishing all Buddha-dharmas is called the Tathagata's Dharmakaya.' Question: If it is called Dharmakaya when manifest, why does the Lotus Sutra Treatise say: 'Dharmakaya refers to the self-nature pure Nirvana (Nirvana, extinction)'? Answer: Sutras and treatises are different, each with its own meaning. The Lotus Sutra Treatise explains the sequential meaning of the Trikaya (Trikaya, the three bodies of the Buddha). When hidden, it is the hidden true suchness Dharma, so it is said to be the self-nature pure mind. This Dharma has substance, so it is called 'kaya'. When manifest, it is obtained through the cause of cultivation, so it is called 'Sambhogakaya' (Sambhogakaya, the reward body of the Buddha). It has the function of responding to beings, so it is called 'Nirmanakaya' (Nirmanakaya, the transformation body of the Buddha). Now, this sutra distinguishes it based on being hidden and manifest. When hidden, it is hidden by afflictions, then the meaning of 'kaya' has not yet manifested. If one leaves the womb of afflictions, the appearance of 'kaya' will manifest, and it is called 'Dharmakaya'. Just as the world says, when in the womb, the appearance of the body has not yet manifested, it is only called 'being in the womb'. When one leaves the womb, the appearance of the body then manifests. Therefore, the meanings of the sutras and treatises do not contradict each other. Below 'Regarding the unspeakable Tathagatagarbha and Tathagata Dharmakaya', the third part is to generally mention the kaya and garbha, and encourage belief in the Two Truths (Two Truths, ultimate truth and conventional truth). First, saying 'Regarding the garbha', it is mentioning the Tathagatagarbha. 'The Tathagata Dharmakaya', it is mentioning the Buddha Dharmakaya. This is doubly mentioning the two phrases 'garbha' and 'kaya'. 'The unspeakable realm' explains that the kaya-garbha is real, and cannot be measured by others, so it is unspeakable, and only the Buddha knows it, and it is called the Buddha's realm. 'And expedient speech' explains the provisional and real truths of the kaya-garbha. Question: What are the provisional and real truths of the kaya-garbha? Answer: The real truth of the garbha refers to the true suchness Buddha-nature. The provisional truth of the garbha is like saying that samsara is the garbha, etc. Also, saying Tathagatagarbha explains that sentient beings have Buddha-nature, this...

是真實。說有三乘等性者。此是方便。身實者。所謂諸佛法身。身權者。所謂化身。又如來藏及法身。有佛無佛。性相常住。非是說時便有。不說便無。故是身藏實也。及方便者。昔說無常教也。有人言。明佛善巧。能為眾生說如來藏以為作無作二聖諦。名方便說。此師以所說身藏為真實。巧方便說名方便也。今謂不然。正以身權實。類諦亦有權實。有作為權諦。無作為實諦。心得決定者。于彼藏身權之與實信不疑也。信者。是決定義也。此則信解說二聖諦者。以前類后。若能信彼藏身權實。當知亦信諦權實也。如是難知難解下。第三廣釋二諦名義。就釋二諦為四。一標二數。何等以下。第二列二名。從說作聖諦義者已下。第三廣釋二聖諦。從如是八聖諦已下。第四明開權顯實。如是難知下。標二名。何等已下。列二數。權名有作。亦名有量。實名無作。亦名無量也。言作無作。從行立名。舉小乘諦聖后。更有大乘觀諦。可以修作。名為有作。以有作觀智。詺所觀諦。故名有作諦。舉大乘觀諦聖后。更無餘觀可作。名曰無作。以無作觀智。詺所觀諦。名無作諦。又釋有邊四諦。是二乘所觀。其人未是究竟。方有所作。無邊四諦。是如來所照。佛是究竟。更無所作。故作無作從人為別。又云。有為諦名作。以有為法是起

【現代漢語翻譯】現代漢語譯本：這是真實的。如果有人說三乘是平等的，這是一種方便說法。真實的身，指的是諸佛的法身。權宜的身，指的是化身。此外，如來藏（Tathagatagarbha）和法身，無論有佛無佛，其自性與相狀都是恒常存在的，不是說的時候才有，不說的時候就沒有，所以這個身藏是真實的。至於方便，指的是過去所說的無常教義。有人說，這表明佛陀善於運用方便，能夠為眾生宣說如來藏，並將其視為有為和無為二聖諦（Two Noble Truths）的根本，這被稱為方便說。這位論師認為所說的身藏是真實的，巧妙的方便說法是方便。但我認為不是這樣。正是因為身有權實之分，諦（Truth）也有權實之分。有作為權諦，無作為實諦。如果內心能夠堅定，對於那個藏身的權宜與真實深信不疑，那麼這種信心就是決定的意義。這就是信解二聖諦的人，以前面的例子來類比後面的情況。如果能夠相信那個藏身的權宜與真實，就應當知道也相信諦的權宜與真實。像這樣難以知曉難以理解的內容，第三部分廣泛解釋二諦的名義。解釋二諦分為四個部分：第一，標明二諦和數量。『何等以下』。第二，列出二諦的名稱。從『說作聖諦義者已下』。第三，廣泛解釋二聖諦。從『如是八聖諦已下』。第四，闡明開權顯實。『如是難知下』，標明二諦的名稱。『何等以下』，列出二諦的數量。權宜之諦名為有作，也名為有量。真實之諦名為無作，也名為無量。說『作』與『無作』，是從修行上立名。舉出小乘的諦之後，還有大乘的觀諦，可以修作，所以稱為有作。因為有有作的觀智，所以稱所觀的諦為有作諦。舉出大乘的觀諦之後，再沒有其他的觀可以修作，所以稱為無作。因為用無作的觀智，稱所觀的諦為無作諦，又解釋說有邊四諦（Four Noble Truths），是二乘所觀的，這些人還沒有達到究竟，還有所作為。無邊四諦，是如來所照見的，佛是究竟的，再也沒有所作為。所以作與無作是從人來區分的。又說，有為諦名為作，因為有為法是生起的。

【English Translation】 English version: This is the truth. To say that the Three Vehicles (Triyana) are equal is a provisional statement. The true body refers to the Dharmakaya (Dharma-body) of all Buddhas. The expedient body refers to the Nirmanakaya (Transformation Body). Furthermore, the Tathagatagarbha (Buddha-nature) and the Dharmakaya, whether there is a Buddha or not, their nature and characteristics are constant and abiding. They do not exist only when spoken of, and cease to exist when not spoken of. Therefore, this body-store is real. As for expedients, they refer to the teachings of impermanence spoken of in the past. Some say that this demonstrates the Buddha's skillful means, being able to expound the Tathagatagarbha for sentient beings and regard it as the basis of the Two Noble Truths, namely the conditioned (with-action) and the unconditioned (without-action). This is called expedient speech. This teacher believes that the spoken body-store is real, and the skillful expedient speech is the expedient. But I don't think so. It is precisely because the body has provisional and real aspects that the Truth (Satya) also has provisional and real aspects. The conditioned is the provisional truth, and the unconditioned is the real truth. If the mind can be firm and have deep and unwavering faith in the provisional and real aspects of that body-store, then this faith is the meaning of determination. This is the person who believes in and understands the Two Noble Truths, using the previous example to analogize the latter situation. If one can believe in the provisional and real aspects of that body-store, one should know and also believe in the provisional and real aspects of the Truth. Such difficult to know and difficult to understand content, the third part extensively explains the meaning of the Two Truths. The explanation of the Two Truths is divided into four parts: First, mark the Two Truths and the number. 'What are the following'. Second, list the names of the Two Truths. From 'Those who speak of the meaning of the conditioned Noble Truth'. Third, extensively explain the Two Noble Truths. From 'Such as the Eight Noble Truths'. Fourth, clarify the revealing of the real by opening the provisional. 'Such difficult to know below', mark the names of the Two Truths. 'What are the following', list the number of the Two Truths. The provisional truth is called conditioned, also called measurable. The real truth is called unconditioned, also called immeasurable. Speaking of 'conditioned' and 'unconditioned' is to establish names from practice. After citing the Truth of the Theravada, there is also the contemplation Truth of the Mahayana, which can be cultivated, so it is called conditioned. Because there is the wisdom of conditioned contemplation, the contemplated Truth is called the conditioned Truth. After citing the contemplation Truth of the Mahayana, there is no other contemplation that can be cultivated, so it is called unconditioned. Because the unconditioned contemplation wisdom is used, the contemplated Truth is called the unconditioned Truth. It is also explained that the Four Noble Truths with boundaries are what the Two Vehicles contemplate. These people have not yet reached the ultimate, and there is still something to be done. The Four Noble Truths without boundaries are what the Tathagata illuminates. The Buddha is ultimate, and there is nothing more to be done. Therefore, conditioned and unconditioned are distinguished from people. It is also said that the conditioned Truth is called conditioned, because the conditioned Dharma is arising.

作義。無為諦名無作。以無為法無起作故。故下文云。有為生死。無為生死。亦云有量無量者。二乘智力有限量。佛智無限量。邊無邊亦如是。二乘智有岸極為有邊。佛智無岸極為無邊。悉是隨人為名。今以四義釋之。一粗細門。若說分段因果。及能治滅道。稱為有量。若說變易因果。及能治滅道。稱曰無量。二廣狹門。若說苦集唯其分段因果。滅道唯是分段對治。故名有量。若說苦集該通分段變易兩種因果。滅道該攝分段變易二種對治。故名無量。三淺深門。小乘所愿。唯知染凈因果法相。此毗曇宗也。□又說極深。唯知四諦。因緣假有。無性之空。此成論宗也。故名有量也。大乘所觀。明空則本性寂滅。辨有則窮如來藏。故名無量。四總別門。小乘法中。雖觀四諦。總相粗知。名為有量。大乘法中。隨別細知。名為無量。知一苦中。具知法界微塵數苦。集等亦然。故涅槃經云。所說苦等中智所知。分別苦等有無量種。非諸聲聞緣覺所知。我于彼經竟不說之。今且約行明作無作也。說作聖諦義者。三廣釋。釋二即二。前釋有作。次釋無作。作中四。第一牒。二略釋。三何以故下。廣釋。四是故下。結也。作聖諦者。牒也。是說有量。轉名顯示。第二略釋也。何以故者。第三廣釋。何以故有作名有量。下對釋之。明二

【現代漢語翻譯】作義：『無為諦』（Nirvana Truth）的名稱是『無作』，因為『無為法』（unconditioned dharma）沒有生起和造作。所以下文說：『有為生死』（conditioned Samsara），『無為生死』（unconditioned Samsara）。也說『有量』（finite）和『無量』（infinite），這是因為二乘（Śrāvakayāna and Pratyekabuddhayāna）的智慧力量是有限的，而佛陀的智慧是無限的。『邊』（boundary）和『無邊』（boundless）也是如此。二乘的智慧有邊際，所以是有邊的；佛陀的智慧沒有邊際，所以是無邊的。這些都是隨人而立的名。現在用四種意義來解釋：一、粗細門：如果說分段生死（segmental transmigration）的因果，以及能對治的滅道（cessation and path），就稱為『有量』；如果說變易生死（subtle transmigration）的因果，以及能對治的滅道，就稱為『無量』。二、廣狹門：如果說苦集（suffering and accumulation）只是分段生死的因果，滅道只是分段生死的對治，所以名為『有量』；如果說苦集包括分段生死和變易生死兩種因果，滅道包括分段生死和變易生死兩種對治，所以名為『無量』。三、淺深門：小乘所希望的，只是知道染凈（defilement and purity）的因果法相，這是毗曇宗（Abhidharma school）的觀點。又說極深，只是知道四諦（Four Noble Truths）、因緣假有（dependent origination and provisional existence）、無性之空（emptiness of no-self nature），這是成實宗（Satyasiddhi school）的觀點，所以名為『有量』。大乘所觀察的，明空則本性寂滅（understanding emptiness reveals the inherent tranquility of nature），辨有則窮如來藏（discerning existence leads to the ultimate Tathāgatagarbha），所以名為『無量』。四、總別門：小乘法中，雖然觀察四諦，但只是粗略地知道總相，名為『有量』；大乘法中，隨著個別情況細緻地瞭解，名為『無量』。知道一個苦中，就完全知道法界（Dharmadhātu）微塵數（countless as dust particles）的苦，集等也是這樣。所以《涅槃經》（Nirvana Sutra）說：『所說的苦等，是智者所知的，分別苦等有無量種，不是聲聞（Śrāvaka）緣覺（Pratyekabuddha）所能知道的，我于彼經竟不說之。』現在且約行（practice）來闡明作（conditioned）與無作（unconditioned）。說作聖諦（conditioned Noble Truth）的意義，分為三部分來解釋。解釋二即是二，前面解釋有作，接著解釋無作。作中分為四部分：第一、牒（restate）；第二、略釋（brief explanation）；第三、『何以故下』（why is it so），廣釋（detailed explanation）；第四、『是故下』（therefore），結（conclusion）。『作聖諦者』，這是牒。『是說有量』，這是轉名顯示，是第二略釋。『何以故者』，這是第三廣釋。『何以故有作名有量』，下面是對釋，闡明二者。現代漢語譯本：作義：『無為諦』（Nirvana Truth）的名稱是『無作』，因為『無為法』（unconditioned dharma）沒有生起和造作。所以下文說：『有為生死』（conditioned Samsara），『無為生死』（unconditioned Samsara）。也說『有量』（finite）和『無量』（infinite），這是因為二乘（Śrāvakayāna and Pratyekabuddhayāna）的智慧力量是有限的，而佛陀的智慧是無限的。『邊』（boundary）和『無邊』（boundless）也是如此。二乘的智慧有邊際，所以是有邊的；佛陀的智慧沒有邊際，所以是無邊的。這些都是隨人而立的名。現在用四種意義來解釋：一、粗細門：如果說分段生死（segmental transmigration）的因果，以及能對治的滅道（cessation and path），就稱為『有量』；如果說變易生死（subtle transmigration）的因果，以及能對治的滅道，就稱為『無量』。二、廣狹門：如果說苦集（suffering and accumulation）只是分段生死的因果，滅道只是分段生死的對治，所以名為『有量』；如果說苦集包括分段生死和變易生死兩種因果，滅道包括分段生死和變易生死兩種對治，所以名為『無量』。三、淺深門：小乘所希望的，只是知道染凈（defilement and purity）的因果法相，這是毗曇宗（Abhidharma school）的觀點。又說極深，只是知道四諦（Four Noble Truths）、因緣假有（dependent origination and provisional existence）、無性之空（emptiness of no-self nature），這是成實宗（Satyasiddhi school）的觀點，所以名為『有量』。大乘所觀察的，明空則本性寂滅（understanding emptiness reveals the inherent tranquility of nature），辨有則窮如來藏（discerning existence leads to the ultimate Tathāgatagarbha），所以名為『無量』。四、總別門：小乘法中，雖然觀察四諦，但只是粗略地知道總相，名為『有量』；大乘法中，隨著個別情況細緻地瞭解，名為『無量』。知道一個苦中，就完全知道法界（Dharmadhātu）微塵數（countless as dust particles）的苦，集等也是這樣。所以《涅槃經》（Nirvana Sutra）說：『所說的苦等，是智者所知的，分別苦等有無量種，不是聲聞（Śrāvaka）緣覺（Pratyekabuddha）所能知道的，我于彼經竟不說之。』現在且約行（practice）來闡明作（conditioned）與無作（unconditioned）。說作聖諦（conditioned Noble Truth）的意義，分為三部分來解釋。解釋二即是二，前面解釋有作，接著解釋無作。作中分為四部分：第一、牒（restate）；第二、略釋（brief explanation）；第三、『何以故下』（why is it so），廣釋（detailed explanation）；第四、『是故下』（therefore），結（conclusion）。『作聖諦者』，這是牒。『是說有量』，這是轉名顯示，是第二略釋。『何以故者』，這是第三廣釋。『何以故有作名有量』，下面是對釋，闡明二者。

【English Translation】 The meaning of 'making'. The name of 'Asamskrta Satya' (Nirvana Truth) is 'non-making' because 'Asamskrta Dharma' (unconditioned dharma) has no arising or creation. Therefore, the following text says: 'Samskrta Samsara' (conditioned Samsara), 'Asamskrta Samsara' (unconditioned Samsara). It also says 'finite' (limited) and 'infinite' (unlimited), because the wisdom power of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is limited, while the wisdom of the Buddha is infinite. 'Boundary' and 'boundless' are also like this. The wisdom of the Two Vehicles has a boundary, so it is finite; the wisdom of the Buddha has no boundary, so it is infinite. These are all names established according to people. Now, I will explain it with four meanings: First, the gate of coarse and fine: If we talk about the cause and effect of segmental transmigration (segmental transmigration), and the cessation and path (cessation and path) that can cure it, it is called 'finite'; if we talk about the cause and effect of subtle transmigration (subtle transmigration), and the cessation and path that can cure it, it is called 'infinite'. Second, the gate of broad and narrow: If we say that suffering and accumulation (suffering and accumulation) are only the cause and effect of segmental transmigration, and cessation and path are only the cure for segmental transmigration, then it is called 'finite'; if we say that suffering and accumulation include the cause and effect of both segmental transmigration and subtle transmigration, and cessation and path include the cure for both segmental transmigration and subtle transmigration, then it is called 'infinite'. Third, the gate of shallow and deep: What the Small Vehicle hopes for is only to know the characteristics of the cause and effect of defilement and purity (defilement and purity), which is the view of the Abhidharma school (Abhidharma school). It also says that it is extremely profound, only knowing the Four Noble Truths (Four Noble Truths), dependent origination and provisional existence (dependent origination and provisional existence), and emptiness of no-self nature (emptiness of no-self nature), which is the view of the Satyasiddhi school (Satyasiddhi school), so it is called 'finite'. What the Great Vehicle observes is that understanding emptiness reveals the inherent tranquility of nature (understanding emptiness reveals the inherent tranquility of nature), and discerning existence leads to the ultimate Tathāgatagarbha (discerning existence leads to the ultimate Tathāgatagarbha), so it is called 'infinite'. Fourth, the gate of general and specific: In the Small Vehicle Dharma, although the Four Noble Truths are observed, only the general characteristics are roughly known, which is called 'finite'; in the Great Vehicle Dharma, detailed understanding is gained according to individual circumstances, which is called 'infinite'. Knowing one suffering completely knows the suffering of countless dust particles (countless as dust particles) in the Dharmadhātu (Dharmadhātu), and the same is true for accumulation, etc. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'The suffering, etc., that are spoken of are known by the wise, and there are countless kinds of suffering, etc., which are not known by the Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), and I will not speak of them in that sutra.' Now, let's explain conditioned and unconditioned in terms of practice (practice). The meaning of speaking of the conditioned Noble Truth (conditioned Noble Truth) is explained in three parts. Explaining two is two, the first explains conditioned, and then explains unconditioned. Conditioned is divided into four parts: First, restate (restate); second, brief explanation (brief explanation); third, 'why is it so' (why is it so), detailed explanation (detailed explanation); fourth, 'therefore' (therefore), conclusion (conclusion). 'The conditioned Noble Truth', this is restating. 'This is said to be finite', this is showing the changed name, which is the second brief explanation. 'Why is it so', this is the third detailed explanation. 'Why is the conditioned called finite', the following is a counter-explanation, clarifying the two.

乘人因他知故。不知一切。故名有量。文言非因他能知一切苦者。二乘是因他得悟之人。今明非是因他之人得知一切苦。故名有量。有人言。若觀解中。未知萬法唯心。謂心外有法。心依境起。名曰因他。若因他知者。非是一切。是有量也。今謂非無唯識之義。此法師安不得所。今如上釋也。是故世尊下。第四結也。是二乘人。因他不知一切苦。故但知有為生死。不知別更有其無為生死因他不能知一切滅。故但知有餘涅槃。不知別更有其無餘涅槃也。有為生死無為生死者。此二生死立名。凡有四種。一者分段變易。如上所釋。二者思議不思議。分段粗近。易可測度。名可思議。變易微細。難可測度。名不思議。三有量無量。分段局在三有。名為有量。變易出於三有。乃至金剛。名曰無量。四有為無為。分段名曰有為。變易名曰無為。分段之因名為有漏。變易因名無漏。分段果名有為。變易果名無為。對界內有漏。語界外為無漏。然實是有漏。對界內有為。名界外無為。然實是有為。又出三界分段桎梏籠煩。名為無為。而有唸唸生滅。稱為生死。如法華諸子出於火宅。到于空地。空地即是無為也。此以重苦為有為。輕苦為無為。如以重苦為苦。輕苦為樂。滅有為生死名有餘。以其猶有無為生死故。滅無為生死名曰無餘。

【現代漢語翻譯】現代漢語譯本『乘人因他知故。不知一切。故名有量。』意思是聲聞乘和緣覺乘的人因為依賴於他人（佛陀的教導）才能獲得知識，所以不能瞭解一切事物，因此被稱為『有量』。文中的意思是，二乘人不是因為他人才能知曉一切苦難的人。二乘之人是因依賴他人而得悟的人。現在說明他們不是因為依賴他人就能知曉一切苦難，所以被稱為『有量』。有人說，如果在觀解中，未能認識到萬法唯心，認為心外有法，心依附於外境而生起，這叫做『因他』。如果因為依賴他人而知曉，就不是一切，就是『有量』。我認為這並非沒有唯識的意義。這位法師的理解沒有抓住要點。我現在的解釋如上所述。所以世尊在下面總結說，二乘之人因為依賴他人而不能知曉一切苦難，所以只知道有為的生死，不知道還有另外的無為生死。因為依賴他人不能知曉一切滅盡，所以只知道有餘涅槃，不知道還有另外的無餘涅槃。『有為生死』和『無為生死』這兩個生死之名的建立，總共有四種方式：第一種是分段生死和變易生死，如上面所解釋的。第二種是可思議和不可思議。分段生死粗顯而容易測度，所以稱為『可思議』。變易生死微細而難以測度，所以稱為『不可思議』。第三種是有量和無量。分段生死侷限於三界之內，所以稱為『有量』。變易生死超出三界之外，乃至金剛位，所以稱為『無量』。第四種是有為和無為。分段生死稱為『有為』，變易生死稱為『無為』。分段生死的因稱為『有漏』，變易生死的因稱為『無漏』。分段生死的果稱為『有為』，變易生死的果稱為『無為』。相對於界內的有漏法，稱界外的法為『無漏』，但實際上仍然是有漏法。相對於界內的有為法，稱界外的法為『無為』，但實際上仍然是有為法。又，超出三界分段生死的桎梏牢籠，稱為『無為』，但仍然有唸唸生滅，所以稱為生死。如同《法華經》中的諸子從火宅中出來，到達空地，空地就是無為。這是以重苦為有為，輕苦為無為。如同以重苦為苦，輕苦為樂。滅除有為生死稱為『有餘涅槃』，因為仍然有無為生死存在。滅除無為生死稱為『無餘涅槃』。

【English Translation】 English version 'Those who rely on others for knowledge do not know everything, hence they are called 'limited'.' This means that the Shravakas (聲聞乘) and Pratyekabuddhas (緣覺乘) rely on others (the Buddha's teachings) to gain knowledge, so they cannot understand everything and are therefore called 'limited'. The text means that the Two Vehicles (二乘) are not those who can know all suffering because of others. The Two Vehicles are those who attain enlightenment by relying on others. Now it is explained that they are not those who can know all suffering by relying on others, hence they are called 'limited'. Some say that if, in contemplation and understanding, one fails to realize that all phenomena are mind-only (萬法唯心), and believes that there are phenomena outside the mind, and that the mind arises depending on external objects, this is called 'relying on others'. If one knows because of relying on others, it is not everything, it is 'limited'. I believe this is not without the meaning of Consciousness-Only (唯識). This Dharma master's understanding has not grasped the key point. My explanation now is as above. Therefore, the World Honored One (世尊) concludes below that the people of the Two Vehicles cannot know all suffering because they rely on others, so they only know conditioned (有為) birth and death, and do not know that there is another unconditioned (無為) birth and death. Because they cannot know all cessation by relying on others, they only know Nirvana with remainder (有餘涅槃), and do not know that there is another Nirvana without remainder (無餘涅槃). The establishment of the names 'conditioned birth and death' (有為生死) and 'unconditioned birth and death' (無為生死) has a total of four ways: the first is phenomenal birth and death (分段生死) and subtle birth and death (變易生死), as explained above. The second is conceivable and inconceivable. Phenomenal birth and death is coarse and easily measurable, so it is called 'conceivable'. Subtle birth and death is subtle and difficult to measure, so it is called 'inconceivable'. The third is limited and unlimited. Phenomenal birth and death is limited to the Three Realms (三有), so it is called 'limited'. Subtle birth and death goes beyond the Three Realms, even to the Vajra position (金剛), so it is called 'unlimited'. The fourth is conditioned and unconditioned. Phenomenal birth and death is called 'conditioned', and subtle birth and death is called 'unconditioned'. The cause of phenomenal birth and death is called 'with outflows' (有漏), and the cause of subtle birth and death is called 'without outflows' (無漏). The result of phenomenal birth and death is called 'conditioned', and the result of subtle birth and death is called 'unconditioned'. Relative to the with-outflow dharmas within the realm, the dharmas outside the realm are called 'without outflows', but in reality they are still with outflows. Relative to the conditioned dharmas within the realm, the dharmas outside the realm are called 'unconditioned', but in reality they are still conditioned. Furthermore, going beyond the fetters and cages of phenomenal birth and death in the Three Realms is called 'unconditioned', but there are still moments of arising and ceasing, so it is called birth and death. Just as the children in the Lotus Sutra (法華經) come out of the burning house and reach the open space, the open space is unconditioned. This is taking heavy suffering as conditioned and light suffering as unconditioned. Just as taking heavy suffering as suffering and light suffering as happiness. Eliminating conditioned birth and death is called 'Nirvana with remainder', because there is still unconditioned birth and death. Eliminating unconditioned birth and death is called 'Nirvana without remainder'.

以其無復餘生死故。有人言。有為生死者。蓋是從人以判名。凡夫學人。於三有中造有漏業起分段生。故曰有為。有為眾生所受生死。名有為生死。無學人不造結業起分段生。名曰無為。無為聖人所受生死。名無為生死也。有人言。有為生死者。為之言作。猶是有作智所觀生死。無為生死者。猶是無作智所觀生死也。涅槃亦有有餘無餘。有餘涅槃。是有量滅諦。有餘不盡。無餘涅槃者。是無量滅諦。無復余果也。有人言。二乘方有所為。能知分段。故謂分段。名有為生死。如來無復所為。能照變易。故曰變易。名無為生死。此並從人得名。有人言。有漏業報得分段名有為。無漏因無明緣起變易名無為。此從因受名。有漏因感名有為。無漏因感名無為。依寶性論云。三種意生身。因無漏善根所作。名為世間。以離業煩惱所作。故亦名涅槃。有人釋此論云。約有為義。名有為生死。約無為義。名無為生死。無約世間名有為。名有餘涅槃。約無為涅槃。名無餘涅槃。今此論文者。三種意生身人。無復分段名為涅槃。猶有變易名為世間。故此人亦是涅槃人。亦是世間人。故有四句。一但生死非涅槃。謂凡夫及學。二但涅槃非生死。所謂佛也。三亦生死亦涅槃。謂二乘人也。四俱非者。泯上三句。故華嚴云。生死及涅槃。二俱不

【現代漢語翻譯】現代漢語譯本：因為他們不再有剩餘的生死。有人說，『有為生死』，這是根據人來判斷命名的。凡夫和學人，在三有（欲有、色有、無色有）中造作有漏之業，產生分段生死，所以稱為『有為』。有為眾生所承受的生死，名為『有為生死』。無學之人不造作結業，不起分段生死，名為『無為』。無為聖人所承受的生死，名為『無為生死』。有人說，『有為生死』，『為』的意思是『作』，就像是有作智所觀察的生死。『無為生死』，就像是無作智所觀察的生死。涅槃也有有餘和無餘之分。有餘涅槃，是有量之滅諦，有剩餘未盡。無餘涅槃，是無量之滅諦，不再有剩餘的果報。有人說，二乘（聲聞乘、緣覺乘）才有所作為，能夠知曉分段生死，所以稱分段生死為『有為生死』。如來不再有所作為，能夠照見變易生死，所以稱變易生死為『無為生死』。這都是根據人來命名的。有人說，有漏業報得到分段之名，稱為『有為』，無漏因無明緣起變易，稱為『無為』。這是從因上來命名的。有漏之因所感得的，名為『有為』，無漏之因所感得的，名為『無為』。依據《寶性論》所說，三種意生身，因為無漏善根所作，所以名為世間，因為遠離業和煩惱所作，所以也名為涅槃。有人解釋此論說，從有為的意義上說，名為『有為生死』，從無為的意義上說，名為『無為生死』。從世間的角度來說，名為『有為』，名為『有餘涅槃』。從無為涅槃的角度來說，名為『無餘涅槃』。現在這篇論文說，三種意生身之人，不再有分段生死，名為涅槃，還有變易生死，名為世間。所以此人既是涅槃之人，也是世間之人。所以有四句：一是隻有生死而非涅槃，指凡夫和學人。二是隻有涅槃而非生死，指佛。三是既有生死也有涅槃，指二乘之人。四是兩者都不是，泯滅了以上三句。所以《華嚴經》說，生死和涅槃，兩者都不存在。

【English Translation】 English version: Because they no longer have remaining birth and death. Some say, 'conditioned birth and death' (有為生死, yǒu wéi shēng sǐ), is named based on the person. Ordinary people and learners, in the three realms of existence (三有, sān yǒu) [desire realm, form realm, formless realm], create defiled karma and generate segmented birth and death, so it is called 'conditioned' (有為, yǒu wéi). The birth and death experienced by conditioned beings is called 'conditioned birth and death'. Those who are beyond learning do not create karma that binds, and do not generate segmented birth and death, so it is called 'unconditioned' (無為, wú wéi). The birth and death experienced by unconditioned sages is called 'unconditioned birth and death'. Some say, 'conditioned birth and death', 'conditioned' (為, wéi) means 'to do' (作, zuò), like the birth and death observed by the wisdom of doing (有作智, yǒu zuò zhì). 'Unconditioned birth and death' is like the birth and death observed by the wisdom of non-doing (無作智, wú zuò zhì). Nirvana also has remainder and no remainder. Nirvana with remainder (有餘涅槃, yǒu yú niè pán) is the cessation of suffering with measure, with remainder not exhausted. Nirvana without remainder (無餘涅槃, wú yú niè pán) is the cessation of suffering without measure, with no remaining consequences. Some say that only the two vehicles (二乘, èr shèng) [Śrāvakayāna and Pratyekabuddhayāna] have actions, able to know segmented birth and death, so segmented birth and death is called 'conditioned birth and death'. The Tathagata no longer has actions, able to illuminate the birth and death of transformation (變易生死, biàn yì shēng sǐ), so it is called 'unconditioned birth and death'. These are all named based on the person. Some say that defiled karmic retribution obtains the name of segmentation, called 'conditioned', and undefiled causes arise from ignorance and transform, called 'unconditioned'. This is named from the cause. What is felt from defiled causes is called 'conditioned', and what is felt from undefiled causes is called 'unconditioned'. According to the Ratnagotravibhāga (寶性論, Bǎo xìng lùn), the three kinds of mind-made bodies (三種意生身, sān zhǒng yì shēng shēn), because they are made by undefiled roots of goodness, are called the world, and because they are made by being apart from karma and afflictions, they are also called Nirvana. Some explain this treatise by saying that from the meaning of conditioned, it is called 'conditioned birth and death', and from the meaning of unconditioned, it is called 'unconditioned birth and death'. From the perspective of the world, it is called 'conditioned', called 'Nirvana with remainder'. From the perspective of unconditioned Nirvana, it is called 'Nirvana without remainder'. Now this treatise says that the person with the three kinds of mind-made bodies no longer has segmented birth and death, called Nirvana, and still has the birth and death of transformation, called the world. Therefore, this person is both a person of Nirvana and a person of the world. Therefore, there are four sentences: one is only birth and death and not Nirvana, referring to ordinary people and learners. Two is only Nirvana and not birth and death, referring to the Buddha. Three is both birth and death and Nirvana, referring to the people of the two vehicles. Four is neither, obliterating the above three sentences. Therefore, the Avatamsaka Sutra (華嚴經, Huá yán jīng) says that birth and death and Nirvana, both do not exist.

可得。此得無為涅槃人。所感生死。名無為生死。未得無為涅槃人。所感生死。名有為生死也。得無為人所得涅槃。名無餘涅槃。未得無為所得涅槃。名有餘涅槃。望后猶有大涅槃在。故名有餘。此是將后別前。故名有餘。無餘可知。有人言。從人別余無餘。有餘果人所證。故曰有餘。無餘果人所證。故曰無餘。泛經論中。明余無餘涅槃。略為五對。一。唯就小乘說。因亡名有餘。果盡名無餘。二。唯就大乘說。因盡名有餘。果盡名無餘。如變易因盡為有餘。變易果盡為無餘。所以然者。金剛心斷變易因盡。而變易果猶存。有餘累故。曰有餘。佛果為解脫道起。則無復因累。變易生死果亦亡。則無複果累故。故名無餘也。問。若爾。小乘金剛心斷分段因盡。分段果猶存。羅漢果作解脫道起。分段因既盡。分段果亦應無。答。不類。佛解脫道起。此是常智起。常智起。即是常身起。常身起。故無常身即謝。小乘解脫道起。此是無漏智。非是變易報。不得言智起。變易報亦起。分段報即謝。所以然者。無漏智是變易因故。文云無漏業因。無明為緣。感變易報。所以無漏起時。非變易報起。是故分段報不即無。問。要待佛果常身起。無常報方無者。亦應要待變易報起。分段報方無。答。非類。斷分段因盡。而灰身滅智。分段

【現代漢語翻譯】現代漢語譯本：可以得到。證得無為涅槃（Nirvana，佛教術語，指脫離輪迴的理想狀態）的人，所感受的生死，稱為無為生死。未證得無為涅槃的人，所感受的生死，稱為有為生死。證得無為的人所證得的涅槃，稱為無餘涅槃。未證得無為的人所證得的涅槃，稱為有餘涅槃。因為期望後面還有更大的涅槃存在，所以稱為有餘。這是將後面的涅槃與之前的涅槃區分開來，所以稱為有餘。無餘涅槃可以理解。有人說，從人的角度來區分有餘和無餘，有餘是證得有餘果位的人所證得的，所以稱為有餘。無餘是證得無餘果位的人所證得的，所以稱為無餘。在一般的經論中，關於有餘涅槃和無餘涅槃的闡述，大致可以分為五對。第一，僅從小乘佛教（Hinayana，佛教的一個主要分支，注重個人解脫）的角度來說，導致輪迴的因消失了，稱為有餘。果報完全斷盡了，稱為無餘。第二，僅從大乘佛教（Mahayana，佛教的另一個主要分支，注重普度眾生）的角度來說，導致變易生死的因斷盡了，稱為有餘。變易生死的果報完全斷盡了，稱為無餘。例如，變易生死的因斷盡了，稱為有餘，變易生死的果報斷盡了，稱為無餘。之所以這樣說，是因為金剛心（Vajra heart，比喻堅不可摧的菩提心）斷除了變易生死的因，但是變易生死的果報仍然存在，還有剩餘的牽累，所以稱為有餘。佛果（Buddhahood，成佛的果位）作為解脫之道生起，就沒有了因的牽累，變易生死的果報也消失了，就沒有了果的牽累，所以稱為無餘。問：如果這樣說，小乘佛教的金剛心斷盡了分段生死的因，但是分段生死的果報仍然存在，羅漢果（Arhat，小乘佛教的最高果位）作為解脫之道生起，分段生死的因既然已經斷盡，分段生死的果報也應該消失才對。答：不能類比。佛的解脫之道生起，這是常智（eternal wisdom，永恒的智慧）生起。常智生起，就是常身（eternal body，永恒的身體）生起。常身生起，所以無常身（impermanent body，無常的身體）就消失了。小乘佛教的解脫之道生起，這是無漏智（wisdom without outflows，沒有煩惱的智慧），不是變易報（result of change，變易生死的果報）。不能說智慧生起，變易報也生起，分段報（result of segmentation，分段生死的果報）就消失。之所以這樣說，是因為無漏智是變易生死的因。經文中說，無漏業因，以無明（ignorance，佛教中的根本煩惱）為緣，感得變易報。所以無漏智生起的時候，不是變易報生起的時候，因此分段報不會立刻消失。問：一定要等到佛果的常身生起，無常的果報才消失，也應該等到變易報生起，分段報才消失。答：不能類比。斷盡分段生死的因，而灰身滅智，分段

【English Translation】 English version: It can be attained. The birth and death experienced by a person who has attained Nirvana (Nirvana, a Buddhist term referring to the ideal state of liberation from reincarnation) is called 'unconditioned birth and death'. The birth and death experienced by a person who has not attained Nirvana is called 'conditioned birth and death'. The Nirvana attained by a person who has attained the unconditioned is called 'Nirvana with no remainder'. The Nirvana attained by a person who has not attained the unconditioned is called 'Nirvana with remainder'. Because there is an expectation that a greater Nirvana exists later, it is called 'with remainder'. This is distinguishing the later Nirvana from the previous one, hence it is called 'with remainder'. 'Without remainder' can be understood. Some say that from the perspective of the person, 'with remainder' and 'without remainder' are distinguished. 'With remainder' is what is attained by a person who has attained the fruit of 'with remainder', hence it is called 'with remainder'. 'Without remainder' is what is attained by a person who has attained the fruit of 'without remainder', hence it is called 'without remainder'. In general sutras and treatises, the explanations of 'Nirvana with remainder' and 'Nirvana without remainder' can be roughly divided into five pairs. First, only from the perspective of Hinayana (Hinayana, a major branch of Buddhism, focusing on individual liberation), the cause of reincarnation disappearing is called 'with remainder'. The complete exhaustion of karmic retribution is called 'without remainder'. Second, only from the perspective of Mahayana (Mahayana, another major branch of Buddhism, focusing on universal salvation), the cause of transformational birth and death being exhausted is called 'with remainder'. The complete exhaustion of the retribution of transformational birth and death is called 'without remainder'. For example, the cause of transformational birth and death being exhausted is called 'with remainder', and the retribution of transformational birth and death being exhausted is called 'without remainder'. The reason for this is that the Vajra heart (Vajra heart, a metaphor for an indestructible Bodhi mind) cuts off the cause of transformational birth and death, but the retribution of transformational birth and death still exists, and there are remaining entanglements, hence it is called 'with remainder'. The fruit of Buddhahood (Buddhahood, the state of becoming a Buddha) arising as the path of liberation, there is no entanglement of cause, and the retribution of transformational birth and death also disappears, so there is no entanglement of retribution, hence it is called 'without remainder'. Question: If this is the case, the Vajra heart of Hinayana cuts off the cause of segmented birth and death, but the retribution of segmented birth and death still exists. The fruit of Arhat (Arhat, the highest fruit of Hinayana Buddhism) arising as the path of liberation, since the cause of segmented birth and death has been exhausted, the retribution of segmented birth and death should also disappear. Answer: It cannot be compared. The Buddha's path of liberation arising, this is the arising of eternal wisdom (eternal wisdom, eternal wisdom). Eternal wisdom arising is the arising of the eternal body (eternal body, eternal body). The eternal body arising, so the impermanent body (impermanent body, impermanent body) disappears. The Hinayana path of liberation arising, this is wisdom without outflows (wisdom without outflows, wisdom without afflictions), not the result of change (result of change, the retribution of transformational birth and death). It cannot be said that wisdom arises, the retribution of change also arises, and the retribution of segmentation (result of segmentation, the retribution of segmented birth and death) disappears. The reason for this is that wisdom without outflows is the cause of transformational birth and death. The sutra says that the cause of karma without outflows, with ignorance (ignorance, the fundamental affliction in Buddhism) as the condition, causes the retribution of change. Therefore, when wisdom without outflows arises, it is not the time when the retribution of change arises, so the retribution of segmentation does not immediately disappear. Question: It must wait until the eternal body of the fruit of Buddhahood arises for the impermanent retribution to disappear, and it should also wait until the retribution of change arises for the retribution of segmentation to disappear. Answer: It cannot be compared. Cutting off the cause of segmented birth and death, and extinguishing the body and wisdom, segmented

報任運無。變易報方起。如人報謝。故天報起。不由天報起。故人報謝。佛果法身。與此非類。要由解脫起。解脫道是法身故。法身起。變易報方無。所以非類也。問。金剛心斷變易因盡即名有餘涅槃者。亦應金剛心斷變易因盡即是盡智。答。此是一類義。要由佛果起。方名盡智。要由佛果起。方名有餘涅槃。但約佛果望因盡義邊為有餘。望果盡義邊名無餘耳。非金剛心斷惑盡。即名有餘涅槃。問。若爾金剛心斷惑不盡。答。雖盡。要待解脫道起。證惑無處。始相離。故金剛心未得盡智名。問。若佛果起。變易因果即無。若今豈非生死斷為斷見。佛果起為常見。如下文見諸行無常為斷見見涅槃常為常見。答。有所得人。非此解者。則墮斷常。今明悟變易因果。本來無生。故名為斷。非前有法斷。即今無也。三。菩提所得因果無處為有餘。佛所得因果無處為無餘。四。如攝大乘論及金光明。應化身為有餘。法身為無餘。故金光明雲。是二身者。是假名有。唸唸滅故。名曰無常。此取其非究竟義為有餘。法身究竟故名無餘。五。大小相對。小乘中因果盡名有餘。大乘因果盡名無餘。佛性論云。二乘有三種余。一煩惱余。謂無明住地。二業餘。謂無漏業。三果報余。即意生身陰。問。前具明四諦。今何故但云生死涅槃。答。

【現代漢語翻譯】現代漢語譯本報任運無（報任運無：指自然而然的報應消失）。變易報方起（變易報：指隨著因緣變化而產生的報應）。如人報謝（如同人們報答恩情）。故天報起（所以說天道的報應才會顯現）。不由天報起（如果不是天道的報應顯現）。故人報謝（人們也不會報答恩情）。佛果法身（佛果的法身）。與此非類（與這些情況不同）。要由解脫起（它必須由解脫才能產生）。解脫道是法身故（因為解脫之道就是法身）。法身起（法身產生）。變易報方無（變易報才會消失）。所以非類也（所以說它們不是同一類）。問（問：提問）。金剛心斷變易因盡即名有餘涅槃者（金剛心：比喻堅固不壞的菩提心；有餘涅槃：指還有殘餘的涅槃）。亦應金剛心斷變易因盡即是盡智（盡智：指完全瞭解一切事物的智慧）。答（答：回答）。此是一類義（這是一種類似的說法）。要由佛果起（必須由佛果產生）。方名盡智（才能稱為盡智）。要由佛果起（必須由佛果產生）。方名有餘涅槃（才能稱為有餘涅槃）。但約佛果望因盡義邊為有餘（只是從佛果的角度來看，相對於因的斷盡而言，才稱為有餘）。望果盡義邊名無餘耳（從果的斷盡的角度來看，就稱為無餘）。非金剛心斷惑盡（不是說金剛心斷盡煩惱）。即名有餘涅槃（就稱為有餘涅槃）。問（問：提問）。若爾金剛心斷惑不盡（如果這樣說，金剛心並沒有斷盡煩惱）。答（答：回答）。雖盡（雖然斷盡了）。要待解脫道起（但必須等待解脫道產生）。證惑無處（證明煩惱無處可尋）。始相離（才算是真正地遠離了煩惱）。故金剛心未得盡智名（所以金剛心還沒有得到盡智的名稱）。問（問：提問）。若佛果起（如果佛果產生）。變易因果即無（變易的因果就消失了）。若今豈非生死斷為斷見（如果現在把生死斷滅看作是斷見）。佛果起為常見（把佛果的產生看作是常見）。如下文見諸行無常為斷見（如下文所說，認為諸行無常是斷見）。見涅槃常為常見（認為涅槃是常是常見）。答（答：回答）。有所得人（執著于有所得的人）。非此解者（如果不是這樣理解的人）。則墮斷常（就會落入斷見和常見）。今明悟變易因果（現在明白變易的因果）。本來無生（本來就沒有產生過）。故名為斷（所以才稱為斷）。非前有法斷（不是說先前存在的法斷滅了）。即今無也（現在就沒有了）。三（三：第三點）。菩提所得因果無處為有餘（菩提所獲得的因果無處可尋，所以稱為有餘）。佛所得因果無處為無餘（佛所獲得的因果無處可尋，所以稱為無餘）。四（四：第四點）。如攝大乘論及金光明（如《攝大乘論》和《金光明經》）。應化身為有餘（應化身是有餘）。法身為無餘（法身是無餘）。故金光明雲（所以《金光明經》說）。是二身者（這兩種身）。是假名有（只是假名安立的存在）。唸唸滅故（因爲念念生滅）。名曰無常（所以稱為無常）。此取其非究竟義為有餘（這是取其非究竟的含義，所以稱為有餘）。法身究竟故名無餘（法身是究竟的，所以稱為無餘）。五（五：第五點）。大小相對（大小乘相對而言）。小乘中因果盡名有餘（小乘中因果斷盡稱為有餘）。大乘因果盡名無餘（大乘中因果斷盡稱為無餘）。佛性論云（《佛性論》說）。二乘有三種余（二乘有三種殘餘）。一煩惱余（一、煩惱余）。謂無明住地（指無明住地）。二業餘（二、業餘）。謂無漏業（指無漏業）。三果報余（三、果報余）。即意生身陰（即意生身的五陰）。問（問：提問）。前具明四諦（前面已經詳細說明了四諦）。今何故但云生死涅槃（現在為什麼只說生死和涅槃）。答（答：回答）。

【English Translation】 English version 'Bao Ren Yun Wu' (報任運無: Bao Ren Yun Wu means the natural retribution disappears). 'Bian Yi Bao Fang Qi' (變易報方起: Bian Yi Bao refers to the retribution that arises with the change of conditions). 'Ru Ren Bao Xie' (如人報謝: Like people repaying gratitude). 'Gu Tian Bao Qi' (故天報起: Therefore, the retribution of heaven manifests). 'Bu You Tian Bao Qi' (不由天報起: If it is not the manifestation of heaven's retribution). 'Gu Ren Bao Xie' (故人報謝: People would not repay gratitude). 'Fo Guo Fa Shen' (佛果法身: The Dharmakaya of Buddhahood). 'Yu Ci Fei Lei' (與此非類: Is different from these situations). 'Yao You Jie Tuo Qi' (要由解脫起: It must arise from liberation). 'Jie Tuo Dao Shi Fa Shen Gu' (解脫道是法身故: Because the path of liberation is the Dharmakaya). 'Fa Shen Qi' (法身起: The Dharmakaya arises). 'Bian Yi Bao Fang Wu' (變易報方無: The retribution of change disappears). 'Suo Yi Fei Lei Ye' (所以非類也: Therefore, they are not the same category). 'Wen' (問: Question). 'Jin Gang Xin Duan Bian Yi Yin Jin Ji Ming You Yu Nie Pan Zhe' (金剛心斷變易因盡即名有餘涅槃者: Jin Gang Xin, Vajra Mind, is a metaphor for the firm and indestructible Bodhi mind; You Yu Nie Pan, Nirvana with remainder, refers to Nirvana with residual elements). 'Yi Ying Jin Gang Xin Duan Bian Yi Yin Jin Ji Shi Jin Zhi' (亦應金剛心斷變易因盡即是盡智: Jin Zhi, Exhaustive Knowledge, refers to the wisdom of completely understanding all things). 'Da' (答: Answer). 'Ci Shi Yi Lei Yi' (此是一類義: This is a similar statement). 'Yao You Fo Guo Qi' (要由佛果起: It must arise from Buddhahood). 'Fang Ming Jin Zhi' (方名盡智: Only then can it be called Exhaustive Knowledge). 'Yao You Fo Guo Qi' (要由佛果起: It must arise from Buddhahood). 'Fang Ming You Yu Nie Pan' (方名有餘涅槃: Only then can it be called Nirvana with remainder). 'Dan Yue Fo Guo Wang Yin Jin Yi Bian Wei You Yu' (但約佛果望因盡義邊為有餘: It is only from the perspective of Buddhahood, relative to the exhaustion of the cause, that it is called with remainder). 'Wang Guo Jin Yi Bian Ming Wu Yu Er' (望果盡義邊名無餘耳: From the perspective of the exhaustion of the result, it is called without remainder). 'Fei Jin Gang Xin Duan Huo Jin' (非金剛心斷惑盡: It is not that the Vajra Mind exhausts afflictions). 'Ji Ming You Yu Nie Pan' (即名有餘涅槃: Is called Nirvana with remainder). 'Wen' (問: Question). 'Ruo Er Jin Gang Xin Duan Huo Bu Jin' (若爾金剛心斷惑不盡: If that is the case, the Vajra Mind has not exhausted afflictions). 'Da' (答: Answer). 'Sui Jin' (雖盡: Although exhausted). 'Yao Dai Jie Tuo Dao Qi' (要待解脫道起: But it must wait for the path of liberation to arise). 'Zheng Huo Wu Chu' (證惑無處: To prove that afflictions are nowhere to be found). 'Shi Xiang Li' (始相離: Only then is it truly separated from afflictions). 'Gu Jin Gang Xin Wei De Jin Zhi Ming' (故金剛心未得盡智名: Therefore, the Vajra Mind has not yet obtained the name of Exhaustive Knowledge). 'Wen' (問: Question). 'Ruo Fo Guo Qi' (若佛果起: If Buddhahood arises). 'Bian Yi Yin Guo Ji Wu' (變易因果即無: The cause and effect of change disappear). 'Ruo Jin Qi Fei Sheng Si Duan Wei Duan Jian' (若今豈非生死斷為斷見: If now, is it not a nihilistic view to regard the cessation of birth and death as annihilation?). 'Fo Guo Qi Wei Chang Jian' (佛果起為常見: To regard the arising of Buddhahood as eternalism). 'Ru Xia Wen Jian Zhu Xing Wu Chang Wei Duan Jian' (如下文見諸行無常為斷見: As the following text says, considering all phenomena as impermanent is a nihilistic view). 'Jian Nie Pan Chang Wei Chang Jian' (見涅槃常為常見: Considering Nirvana as eternal is eternalism). 'Da' (答: Answer). 'You Suo De Ren' (有所得人: Those who are attached to something to be attained). 'Fei Ci Jie Zhe' (非此解者: Those who do not understand in this way). 'Ze Duo Duan Chang' (則墮斷常: Will fall into nihilism and eternalism). 'Jin Ming Wu Bian Yi Yin Guo' (今明悟變易因果: Now understanding the cause and effect of change). 'Ben Lai Wu Sheng' (本來無生: Originally, there was no arising). 'Gu Ming Wei Duan' (故名為斷: Therefore, it is called cessation). 'Fei Qian You Fa Duan' (非前有法斷: It is not that the previously existing dharma is annihilated). 'Ji Jin Wu Ye' (即今無也: That it does not exist now). 'San' (三: Third point). 'Pu Ti Suo De Yin Guo Wu Chu Wei You Yu' (菩提所得因果無處為有餘: The cause and effect obtained by Bodhi are nowhere to be found, so it is called with remainder). 'Fo Suo De Yin Guo Wu Chu Wei Wu Yu' (佛所得因果無處為無餘: The cause and effect obtained by the Buddha are nowhere to be found, so it is called without remainder). 'Si' (四: Fourth point). 'Ru She Da Cheng Lun Ji Jin Guang Ming' (如攝大乘論及金光明: Such as the 'Mahāyānasaṃgraha' and the 'Golden Light Sutra'). 'Ying Hua Shen Wei You Yu' (應化身為有餘: The manifested body is with remainder). 'Fa Shen Wei Wu Yu' (法身為無餘: The Dharmakaya is without remainder). 'Gu Jin Guang Ming Yun' (故金光明雲: Therefore, the 'Golden Light Sutra' says). 'Shi Er Shen Zhe' (是二身者: These two bodies). 'Shi Jia Ming You' (是假名有: Are merely nominally existent). 'Nian Nian Mie Gu' (唸唸滅故: Because they arise and cease moment by moment). 'Ming Yue Wu Chang' (名曰無常: They are called impermanent). 'Ci Qu Qi Fei Jiu Jing Yi Wei You Yu' (此取其非究竟義為有餘: This takes its non-ultimate meaning as with remainder). 'Fa Shen Jiu Jing Gu Ming Wu Yu' (法身究竟故名無餘: The Dharmakaya is ultimate, so it is called without remainder). 'Wu' (五: Fifth point). 'Da Xiao Xiang Dui' (大小相對: Relative to the Greater and Lesser Vehicles). 'Xiao Cheng Zhong Yin Guo Jin Ming You Yu' (小乘中因果盡名有餘: In the Lesser Vehicle, the exhaustion of cause and effect is called with remainder). 'Da Cheng Yin Guo Jin Ming Wu Yu' (大乘因果盡名無餘: In the Greater Vehicle, the exhaustion of cause and effect is called without remainder). 'Fo Xing Lun Yun' (佛性論云: The 'Buddha-nature Treatise' says). 'Er Cheng You San Zhong Yu' (二乘有三種余: The Two Vehicles have three kinds of remainder). 'Yi Fan Nao Yu' (一煩惱余: First, the remainder of afflictions). 'Wei Wu Ming Zhu Di' (謂無明住地: Referring to the dwelling place of ignorance). 'Er Ye Yu' (二業餘: Second, the remainder of karma). 'Wei Wu Lou Ye' (謂無漏業: Referring to non-leaking karma). 'San Guo Bao Yu' (三果報余: Third, the remainder of karmic retribution). 'Ji Yi Sheng Shen Yin' (即意生身陰: Namely, the five skandhas of the mind-born body). 'Wen' (問: Question). 'Qian Ju Ming Si Di' (前具明四諦: The Four Noble Truths have been explained in detail earlier). 'Jin He Gu Dan Yun Sheng Si Nie Pan' (今何故但云生死涅槃: Why are only birth and death and Nirvana mentioned now?). 'Da' (答: Answer).

略論。苦滅二果。集道二因。集道易知。又舉二死結苦集。舉涅槃結滅道。雖對舉二種。意明二乘止度一死。止證一涅槃也。說無作聖諦義者。第二釋無作諦也。就文有三。一牒。二略釋。三廣釋。說無量者。轉名顯示。第二略釋。何以故者。第三廣釋。何故無作名為無量。次下釋中。以一切釋無量也。如來自力故知者。謂如來不從他悟。自力知故。能知一切也。問。何故云一切眾苦。答。馥公云。凡有識知痛癢皆名為受。又釋。變易之苦。無別外具。宜是受性。三諦隨之。皆云受也。一切苦報。由因網得。名為受苦。受苦家集。名為受集。受苦家滅。名為受滅。受滅家滅道。名受滅道。今云受者。依毗曇。無漏五陰直名五陰。有漏五陰名受陰。故名為受也。問。有漏五陰何故名受。答有二義。一為過去業煩惱受得。故名為受。二復能成受未來果報。故名為受也。經論中明四諦智。皆是知四諦。故名四諦智。而苦上言知。乃至道上立言修者。但苦智當相以彰。故名知苦。餘三就知意以說。知集之意欲斷。乃至知道之意欲修。故經論中差別說四諦智也。若就智功能。隨提一諦智。則具四能。知苦智。知苦時。斷迷苦煩惱名斷集。未來苦果不起名舍。因果無處屬已名證滅。苦智增名修道。乃至知道智亦具四能。唯有知苦知

【現代漢語翻譯】現代漢語譯本：略論。苦滅二果（苦的止息和滅除的兩種結果）。集道二因（導致苦的原因和解脫苦的道路這兩種原因）。集道容易理解。又舉出二死（分段生死和變易生死）來總結苦和集。舉出涅槃（寂滅）來總結滅和道。雖然相對舉出兩種，意思是說明二乘（聲聞乘和緣覺乘）僅僅度脫分段生死，僅僅證得一種涅槃。說無作聖諦義者，這是第二部分解釋無作諦（不造作的真理）。從文義上有三個方面：一、提綱；二、簡略解釋；三、詳細解釋。說無量者，這是轉換名稱來顯示。第二是簡略解釋。何以故者，第三是詳細解釋。為什麼無作被稱為無量？接下來的解釋中，用一切來解釋無量。如來自力故知者，意思是如來不是從他人那裡領悟，而是依靠自己的力量知道，所以能夠知道一切。問：為什麼說一切眾苦？答：馥公說，凡是有識別知覺痛癢的都稱為受。又解釋說，變易之苦，沒有別的外在因素，應該是受的性質。三諦（苦諦、集諦、滅諦）隨著它，都稱為受。一切苦報，由因的羅網獲得，稱為受苦。受苦的因緣聚集，稱為受集。受苦的因緣滅除，稱為受滅。受滅的因緣滅除之道，稱為受滅道。現在說受，依據毗曇（論藏），無漏的五陰直接稱為五陰，有漏的五陰稱為受陰，所以稱為受。問：有漏的五陰為什麼稱為受？答：有兩個含義。一是為過去業和煩惱所感受而獲得，所以稱為受。二是又能成就感受未來果報，所以稱為受。經論中說明四諦智，都是知四諦，所以稱為四諦智。而苦諦上說知，乃至道諦上說修，只是苦智直接顯現，所以稱為知苦。其餘三諦就知的意圖來說，知集的意圖是想斷除，乃至知道的意圖是想修行。所以經論中差別地說明四諦智。如果就智的功能來說，隨便提出一個諦的智慧，就具備四種功能。知苦的智慧，在知苦的時候，斷除迷惑苦的煩惱，稱為斷集。未來苦果不再生起，稱為舍。因果沒有歸屬的地方，稱為證滅。苦智增長，稱為修道。乃至知道的智慧也具備四種功能，只有知苦知。

【English Translation】 English version: Brief discussion. The two fruits of suffering's cessation and extinction (the two results of the cessation and elimination of suffering). The two causes of accumulation and the path (the two causes that lead to suffering and the path to liberation from suffering). Accumulation and the path are easy to understand. Furthermore, the two deaths (the death of segments and the death of transformation) are mentioned to summarize suffering and accumulation. Nirvana (extinction) is mentioned to summarize extinction and the path. Although two types are mentioned relatively, the intention is to explain that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) only liberate from the death of segments and only attain one type of Nirvana. 』Speaking of the meaning of the Uncreated Noble Truths,』 this is the second part explaining the Uncreated Truths (the truth of non-fabrication). There are three aspects from the meaning of the text: 1. Outline; 2. Brief explanation; 3. Detailed explanation. 』Speaking of the Immeasurable,』 this is transforming the name to reveal it. The second is a brief explanation. 』Why is it so?』 The third is a detailed explanation. Why is the Uncreated called Immeasurable? In the following explanation, everything is used to explain the Immeasurable. 』The Thus-Come One knows because of his own power,』 meaning that the Thus-Come One does not awaken from others, but knows by his own power, so he is able to know everything. Question: Why is it said that all sufferings? Answer: Fùgōng said, all those who have discriminating awareness of pain and itching are called reception (受, Vedanā). It is also explained that the suffering of transformation, without other external factors, should be the nature of reception. The three truths (the Truth of Suffering, the Truth of Accumulation, the Truth of Extinction) follow it and are all called reception. All suffering retribution, obtained from the net of causes, is called receiving suffering. The accumulation of the causes of receiving suffering is called the accumulation of reception. The extinction of the causes of receiving suffering is called the extinction of reception. The path to the extinction of the causes of receiving suffering is called the path to the extinction of reception. Now, speaking of reception, according to the Abhidharma (論藏), the unconditioned five aggregates are directly called the five aggregates, and the conditioned five aggregates are called the aggregate of reception, so it is called reception. Question: Why are the conditioned five aggregates called reception? Answer: There are two meanings. One is that they are received and obtained by past karma and afflictions, so they are called reception. Second, they can also accomplish the reception of future retribution, so they are called reception. The sutras and treatises explain that the wisdom of the Four Noble Truths is all about knowing the Four Noble Truths, so it is called the wisdom of the Four Noble Truths. However, it is said that one knows on the Truth of Suffering, and even that one cultivates on the Truth of the Path, it is only because the wisdom of suffering directly manifests, so it is called knowing suffering. The remaining three truths are spoken of in terms of the intention of knowing. The intention of knowing accumulation is to want to cut it off, and even the intention of knowing the path is to want to cultivate it. Therefore, the sutras and treatises explain the wisdom of the Four Noble Truths differently. If one speaks of the function of wisdom, then randomly proposing the wisdom of one truth possesses four functions. The wisdom of knowing suffering, at the time of knowing suffering, cuts off the afflictions that delude suffering, called cutting off accumulation. Future suffering results no longer arise, called relinquishing. There is no place to which cause and effect belong, called attaining extinction. The increase of the wisdom of suffering is called cultivating the path. Even the wisdom of knowing the path also possesses four functions, only knowing suffering knows.

道之異也。如此四諦智各具四能者。所謂我生已盡梵行已立等四智是也。如是八聖諦下。第四開權顯實。就文為二。一者權實雙舉。第二偏釋于實。權實各四。故云八諦。如來說四諦者。第二偏明於實。就文又二。一者略說。二者廣論。前八之中。無作四諦。是佛所知。故言如來說四諦也。馥師云。雖有作無作者。其名目唯苦集滅道之四。此意離故成八。合成四也。如是四無作聖諦義者。此下第二廣辨。無作四諦是如來諦。即是顯如來唯說無量諦之所以。前開二門。次廣釋之。如是四諦如來究竟。第一章門。非羅漢下。第二章門。成上如來說四諦所以。所言事者。諦有三種。一者解究竟。所謂一切染凈法相。自身染凈因果。究竟解知一切四諦法相。二行究竟。於己諦事。苦集斷盡。滅道修滿。三說究竟。既如實悟。還如實說。佛具此三也。故云事究竟。二乘事不究竟亦有三義。一解不究竟。於四諦法知之不窮。二行不究竟。於己苦集斷之不盡。於己滅道證之未圓。三說不究竟。既不如實悟。亦不如實說。是故二乘事不究竟也。何以故下第二釋也。前釋二乘非究竟。次釋佛究竟。何以故者。問也。何故二乘諦不究竟耶。非下中上得涅槃者。此答釋也。有人言。此文是倒。若正。應言下中上法非得涅槃。二乘隨別漸觀四諦

【現代漢語翻譯】現代漢語譯本道的差異在於此。如果說四聖諦的智慧各自具備四種能力，那麼這四種智慧就是指『我生已盡，梵行已立』等四智（指四種智慧：知苦、斷集、證滅、修道）。像這樣在八聖諦之下，第四個階段是開權顯實（開方便之門，顯示真實之理）。從文義上來看，分為兩個部分：一是權實雙舉（同時提出方便和真實），二是偏重解釋真實。方便和真實各有四種，所以說是八諦。如來說四諦，第二部分偏重闡明真實。從文義上來看，又分為兩個部分：一是簡略地說，二是廣泛地論述。在前面的八個諦中，無作四諦（不假造作的四聖諦）是佛所了知的，所以說如來說四諦。馥師（一位法師）說，雖然有作和無作的區別，但其名稱只有苦、集、滅、道這四種。這個意思是說，分開來說是八種，合起來說就是四種。像這樣四種無作聖諦的意義，下面第二部分廣泛地辨析。無作四諦是如來諦，也就是顯示如來只說無量諦的原因。前面開啟兩個門徑，接下來廣泛地解釋它。像這樣四諦如來究竟，是第一章門。『非羅漢下』是第二章門，成就上面所說的如來說四諦的原因。所說的事究竟，諦有三種究竟。一是解究竟（對真理的徹底理解），也就是對一切染凈法相（污染和清凈的現象），自身染凈的因果，徹底地瞭解和認識一切四諦法相。二是行究竟（實踐的徹底完成），對於自己的諦事，苦和集要斷除，滅和道要修滿。三是說究竟（說法的徹底圓滿），既然如實地領悟，還要如實地說出來。佛具備這三種究竟，所以說是事究竟。二乘（聲聞乘和緣覺乘）的事不究竟也有三種含義。一是理解不徹底，對於四諦法的認識不窮盡。二是實踐不徹底，對於自己的苦和集斷除得不徹底，對於自己的滅和道證悟得不圓滿。三是說法不徹底，既然不如實地領悟，也不能如實地說出來。因此，二乘的事不究竟。『何以故下』是第二部分解釋。前面解釋二乘不是究竟，接下來解釋佛是究竟。『何以故』是提問，為什麼二乘的諦不究竟呢？『非下中上得涅槃者』是回答和解釋。有人說，這段文字是顛倒的。如果正確的話，應該說下、中、上法不能得到涅槃。二乘是隨著不同的根器，逐漸地觀察四諦。

【English Translation】 English version The difference in paths lies here. If the wisdom of each of the Four Noble Truths possesses four abilities, then these four wisdoms are the four knowledges such as 'My birth is exhausted, the Brahma-conduct is established' (referring to the four wisdoms: knowing suffering, eliminating accumulation, realizing cessation, and practicing the path). Like this, under the Eight Noble Truths, the fourth stage is to open the expedient and reveal the real (opening the door of expedient means and revealing the true principle). From the perspective of the text, it is divided into two parts: one is the simultaneous presentation of expedient and real, and the other is the emphasis on explaining the real. Expedient and real each have four, so it is said to be Eight Truths. When the Tathagata speaks of the Four Truths, the second part emphasizes clarifying the real. From the perspective of the text, it is again divided into two parts: one is to speak briefly, and the other is to discuss extensively. Among the previous eight truths, the Non-Action Four Truths (the Four Noble Truths without artificial creation) are known by the Buddha, so it is said that the Tathagata speaks of the Four Truths. Master Fu (a Dharma master) said that although there are differences between action and non-action, their names are only the four: suffering, accumulation, cessation, and path. This means that separated, there are eight, but combined, there are four. Like this, the meaning of the Four Non-Action Noble Truths, the second part below extensively distinguishes. The Non-Action Four Truths are the Tathagata's Truths, which is to show the reason why the Tathagata only speaks of limitless Truths. The previous opened two paths, and then extensively explains it. Like this, the Four Truths of the Tathagata are ultimate, which is the first chapter. 'Not Arhat below' is the second chapter, accomplishing the reason why the Tathagata speaks of the Four Truths mentioned above. What is said to be the ultimate in affairs, the Truth has three ultimates. One is the ultimate in understanding, which is the thorough understanding and knowledge of all phenomena of defilement and purity (pollution and pure phenomena), the causes and effects of one's own defilement and purity, and all aspects of the Four Noble Truths. Two is the ultimate in practice, for one's own Truth affairs, suffering and accumulation must be eliminated, and cessation and path must be fully cultivated. Three is the ultimate in speaking, since one has truly realized, one must also speak truthfully. The Buddha possesses these three ultimates, so it is said to be the ultimate in affairs. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) not being ultimate in affairs also has three meanings. One is that the understanding is not thorough, and the knowledge of the Four Truths is not exhaustive. Two is that the practice is not thorough, and the elimination of one's own suffering and accumulation is not thorough, and the realization of one's own cessation and path is not complete. Three is that the speaking is not thorough, since one has not truly realized, one cannot speak truthfully either. Therefore, the affairs of the Two Vehicles are not ultimate. 'Why below' is the second part of the explanation. The previous explained that the Two Vehicles are not ultimate, and the next explains that the Buddha is ultimate. 'Why' is a question, why are the Truths of the Two Vehicles not ultimate? 'Those who do not attain Nirvana through the lower, middle, and upper' is the answer and explanation. Some say that this passage is reversed. If it is correct, it should be said that the lower, middle, and upper Dharmas cannot attain Nirvana. The Two Vehicles gradually observe the Four Truths according to different capacities.

。名下中上。以漸觀故。不能究竟除苦斷集證滅修道。故名非得涅槃。所謂不得大般涅槃。以不得故。名四諦事不究竟也。如來頓得涅槃究竟盡原。始與無作名也。有人言。非二乘利鈍中根人得究竟涅槃。有人言。下中上者。七學為下。羅漢為中。辟支為上。此三隨所滅處。皆是涅槃。有人言。下者聲聞。中者緣覺。上者佛也。如涅槃云。聲聞之人。以小涅槃而般涅槃。緣覺之人。以中涅槃而般涅槃。諸佛如來。以上涅槃而般涅槃也。明涅槃體性平等。無三差別。良以大乘者。得涅槃究竟。中下二乘。未得此理。故言事不究竟也。今明此文非倒。所言非者。非是下中上三法差別得大涅槃也。何以故下。此釋如來究竟涅槃。前問。次答。問意。何故如來於無作諦事究竟。以一切如來下。第二對問解釋。明四諦究竟。即四成別。知一切苦者。于苦究竟。斷一切煩惱下。于集究竟。滅意生身陰下。于滅究竟。壞一切煩惱藏。修一切苦滅道者下。于道究竟。所以須示文處者。以此中文相交加。故宜應記之也。知一切未來苦者。佛斷現在習盡。則未來報不起。故言知未來苦也。又苦果對於集因。則因在現。果在未來。有人言。苦輪通於三世。過去已謝。現事易知。未來無極。二乘方所應經。故別言之。馥師云。意生身苦。於二乘

【現代漢語翻譯】現代漢語譯本：『名下中上』，因為逐漸觀察的緣故，不能最終去除痛苦、斷絕煩惱的根源、證得寂滅、修習正道，所以稱為『非得涅槃』，也就是沒有得到大般涅槃。因為沒有得到，所以說對於四諦的理解是不徹底的。如來頓悟涅槃，徹底了結根源，開始與無為之境合一。有人說，不是二乘（聲聞乘和緣覺乘）中根器遲鈍的人能夠得到究竟涅槃。有人說，『下中上』是指：七種有學之人為下，阿羅漢為中，辟支佛為上。這三種人隨著他們所滅之處的不同，都可說是涅槃。有人說，『下』指的是聲聞，『中』指的是緣覺，『上』指的是佛。正如《涅槃經》所說：『聲聞之人，以小涅槃而入涅槃；緣覺之人，以中涅槃而入涅槃；諸佛如來，以上涅槃而入涅槃。』這說明涅槃的體性是平等無二的，沒有三種差別。這是因為大乘行者，能夠得到究竟涅槃，而中下二乘，未能領悟這個道理，所以說對於四諦的理解是不徹底的。現在說明這段文字並非顛倒錯亂。所說的『非』，不是指下、中、上三種法有差別，才能得到大涅槃。為什麼呢？下面解釋如來的究竟涅槃。前面是提問，接下來是回答。提問的意思是：為什麼如來對於無為的諦理能夠徹底理解？因為一切如來……下面是第二部分，針對提問進行解釋，說明對於四諦的徹底理解，就體現在這四種成就的差別上。瞭解一切痛苦的人，對於苦諦就徹底理解了；斷絕一切煩惱……對於集諦就徹底理解了；滅除意生身（指中陰身）的陰影……對於滅諦就徹底理解了；摧毀一切煩惱的儲藏，修習一切滅苦之道……對於道諦就徹底理解了。所以需要標明文句的出處，是因為這段中文文句相互交錯，所以應該記住。瞭解一切未來痛苦的人，是因為佛陀斷除了現在的習氣，那麼未來的果報就不會產生，所以說了解未來的痛苦。而且，苦果對應于集因，那麼因存在於現在，果存在於未來。有人說，苦輪貫通三世，過去已經過去，現在的事情容易瞭解，未來沒有窮盡，是二乘應當經歷的，所以特別說明。馥師說，意生身的痛苦，對於二乘來說

【English Translation】 English version: 'Lower, middle, and upper' refers to the gradual observation, which cannot ultimately remove suffering, cut off the origin of affliction, realize cessation, and cultivate the path. Therefore, it is called 'non-attainment of Nirvana,' which means not attaining the Great Nirvana. Because of not attaining it, it is said that the Four Noble Truths are not thoroughly understood. The Tathagata attains Nirvana instantly, completely ending the origin, beginning and becoming one with the unconditioned state. Some say that it is not the sharp or dull middle-rooted individuals of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who can attain ultimate Nirvana. Some say that 'lower, middle, and upper' refers to: the seven types of learners as lower, Arhats as middle, and Pratyekabuddhas as upper. These three, depending on where they extinguish, are all considered Nirvana. Some say that 'lower' refers to Śrāvakas, 'middle' refers to Pratyekabuddhas, and 'upper' refers to Buddhas. As the Nirvana Sutra says: 'Śrāvakas enter Nirvana with small Nirvana; Pratyekabuddhas enter Nirvana with middle Nirvana; all Buddhas and Tathagatas enter Nirvana with upper Nirvana.' This illustrates that the nature of Nirvana is equal and without three distinctions. This is because Mahayana practitioners can attain ultimate Nirvana, while the lower and middle Two Vehicles have not realized this principle, so it is said that the understanding of the Four Noble Truths is not thorough. Now, it is explained that this passage is not inverted or confused. The 'non-' mentioned does not mean that the three dharmas of lower, middle, and upper are different in order to attain Great Nirvana. Why? The following explains the ultimate Nirvana of the Tathagata. The previous part was a question, and the following is the answer. The meaning of the question is: Why is the Tathagata thorough in the unconditioned truth? Because all Tathagatas... The following is the second part, explaining the question, illustrating that the thorough understanding of the Four Noble Truths is reflected in the differences of these four accomplishments. Those who understand all suffering have a thorough understanding of the Truth of Suffering; cutting off all afflictions... have a thorough understanding of the Truth of Accumulation; extinguishing the shadows of the mind-made body (referring to the intermediate state body)... have a thorough understanding of the Truth of Cessation; destroying all the storehouses of affliction, cultivating all the paths to extinguish suffering... have a thorough understanding of the Truth of the Path. Therefore, it is necessary to indicate the source of the sentences, because this Chinese passage is intertwined, so it should be remembered. Those who understand all future suffering are because the Buddha has cut off present habits, so future retribution will not arise, so it is said to understand future suffering. Moreover, the fruit of suffering corresponds to the cause of accumulation, so the cause exists in the present, and the fruit exists in the future. Some say that the wheel of suffering pervades the three times, the past has passed, the present is easy to understand, the future is endless, which is what the Two Vehicles should experience, so it is specifically explained. Master Fu said that the suffering of the mind-made body, for the Two Vehicles

是未來。能知是苦。則無苦不知。斷一切煩惱上煩惱所攝受一切集。五住根本性成者。是一切煩惱。五住所起。是上煩惱。此二煩惱。通攝分段變易因盡。故言攝一切集。有人言。所攝受一切集。是所潤之業能招變易者也。斷一切煩惱者。無明住地也。上者。恒沙及四住也。所攝受一切集者。明一切煩惱皆悉攝盡。總名集諦。滅一切意生身除一切苦滅作證者。上來略別釋佛知苦究竟。斷集究竟。今第三廣釋知滅究竟。就文有三。一略明知滅究竟。二非壞法故下。廣明知滅究竟。一切苦滅。唯佛得證。下結佛知滅究竟。所以須示文處者。亦以文相交加故也。初地已上。變易之身。是意生身陰。然佛實具滅分段變易因果。但對二乘。故偏說滅變易耳。一切苦滅者。上但言滅意生身。恐畏疑滅苦不盡。故云一切苦滅作證。世尊。非壞法故名為苦滅者。第二廣明知滅苦究竟。就文為二。一簡非。二明是。非壞法下簡非也。二乘得滅。名壞法滅也。昔教以身灰智斷。是壞法之滅。今則妙有常住。無累湛然。非同此滅。問。小乘滅分段苦集。既是壞法滅。大乘滅變易苦集。何故非壞法滅。答。了變易因果。本自不生。則今所無滅。說此為滅耳。大品云。若法前有後無。諸佛菩薩則有過罪。即其證也。佛性論云。破三界諦得有餘。破

【現代漢語翻譯】現代漢語譯本是未來。能夠知曉什麼是苦，就沒有不知道的苦。斷除一切煩惱以及上煩惱所包含的一切集（苦集），五住地煩惱的根本自性成就，就是一切煩惱。五住地煩惱所生起的，是上煩惱。這兩種煩惱，統攝了分段生死和變易生死的因，所以說包含一切集（苦集）。有人說，所包含的一切集（苦集），是被潤澤的業力，能夠招感變易生死。斷除一切煩惱，指的是無明住地。『上』，指的是如恒河沙數般的煩惱以及四住地煩惱。所包含的一切集（苦集），說明一切煩惱都完全包含在內，總稱為集諦。滅除一切意生身，消除一切苦，證得寂滅，這是上面簡略地分別解釋了佛陀了知苦的究竟，斷除集的究竟。現在第三部分廣泛地解釋了知滅的究竟。從文義上來看，有三個方面：一是簡略地說明知滅的究竟；二是從『非壞法故』開始，廣泛地說明知滅的究竟；一切苦滅，只有佛陀才能證得。下面總結佛陀知滅的究竟。之所以需要標示文句的出處，也是因為文句的含義相互交錯。初地菩薩以上，變易之身，是意生身陰。然而佛陀實際上具足滅除分段生死和變易生死的因果的能力，但針對二乘，所以偏重於說滅除變易生死。一切苦滅，上面只是說滅除意生身，恐怕有人懷疑滅苦不徹底，所以說一切苦滅而證得寂滅。『世尊，不是因為壞滅了法才稱為苦滅』，這是第二部分廣泛地說明知滅苦的究竟。從文義上來看，有兩個方面：一是簡別否定；二是說明肯定。『非壞法』以下是簡別否定。二乘所證得的滅，稱為壞法滅。過去的教法認為身灰智斷，是壞法之滅。現在則是妙有常住，沒有牽累，清凈寂然，不同於這種滅。問：小乘滅除分段生死的苦集，既然是壞法滅，大乘滅除變易生死的苦集，為什麼不是壞法滅？答：了知變易生死的因果，本來就不生，那麼現在所沒有的滅，就說是滅。大品經說，如果法是先前有而後來沒有，諸佛菩薩就會有過失罪過，這就是證明。佛性論說，破除三界諦理而得到有餘涅槃，破除

【English Translation】 English version It is the future. Being able to know what is suffering, there is no suffering that is not known. Cutting off all afflictions and all accumulations (Samudaya) included in the higher afflictions, the fundamental nature of the five aggregates of clinging (Panca Skandha) being accomplished, is all afflictions. What arises from the five aggregates of clinging is the higher affliction. These two afflictions encompass the causes of both the suffering of the cycle of birth and death (Samsara) and the suffering of change (Parinirvana), therefore it is said to include all accumulations (Samudaya). Some say that all accumulations (Samudaya) included are the karmic forces that are nourished and can bring about the suffering of change. Cutting off all afflictions refers to the ground of ignorance (Avidya). 'Higher' refers to afflictions as numerous as the sands of the Ganges River and the four abodes of affliction. All accumulations (Samudaya) included indicate that all afflictions are completely included, collectively called the Truth of Accumulation (Samudaya Satya). Extinguishing all mind-made bodies (Manomayakaya), eliminating all suffering, and attaining the realization of cessation (Nirodha), this is above a brief and separate explanation of the Buddha's complete understanding of suffering and the complete cutting off of accumulation. Now, the third part extensively explains the complete understanding of cessation. From the perspective of the text, there are three aspects: first, a brief explanation of the complete understanding of cessation; second, starting from 'not destroying the Dharma', an extensive explanation of the complete understanding of cessation; all suffering is extinguished, only the Buddha can attain realization. Below is a summary of the Buddha's complete understanding of cessation. The reason for needing to mark the source of the sentences is also because the meanings of the sentences are intertwined. For Bodhisattvas above the first ground (Bhumi), the body of change is the mind-made body (Manomayakaya). However, the Buddha actually possesses the ability to extinguish the causes and effects of both the suffering of the cycle of birth and death and the suffering of change, but in relation to the Two Vehicles (Sravakayana and Pratyekabuddhayana), the emphasis is on saying the extinguishing of the suffering of change. All suffering is extinguished, above it only says extinguishing the mind-made body, fearing that some may doubt that the extinguishing of suffering is not thorough, therefore it is said that all suffering is extinguished and cessation is attained. 'World Honored One, it is not because of destroying the Dharma that it is called the cessation of suffering', this is the second part extensively explaining the complete understanding of the cessation of suffering. From the perspective of the text, there are two aspects: first, distinguishing negation; second, explaining affirmation. 'Not destroying the Dharma' below is distinguishing negation. The cessation attained by the Two Vehicles is called the cessation of destroying the Dharma. Past teachings considered the body turning to ashes and the wisdom being cut off as the cessation of destroying the Dharma. Now, it is the wonderful existence that is constant and abiding, without encumbrances, pure and serene, different from this kind of cessation. Question: Since the Small Vehicle (Hinayana) extinguishes the suffering and accumulation of the cycle of birth and death, which is the cessation of destroying the Dharma, why is it that the Great Vehicle (Mahayana) extinguishes the suffering and accumulation of change, which is not the cessation of destroying the Dharma? Answer: Understanding the causes and effects of the suffering of change, which originally do not arise, then the cessation that is now absent is said to be cessation. The Perfection of Wisdom Sutra (Prajnaparamita Sutra) says that if the Dharma is previously existent and later non-existent, the Buddhas and Bodhisattvas will have faults and transgressions, this is the proof. The Treatise on Buddha-nature (Buddhadhatu Sastra) says that breaking the truths of the Three Realms and attaining the Nirvana with remainder, breaking

四種生死。思惟煩惱。得無餘。此皆是壞法滅。與大品意同。所言苦滅者。第二明是。無始者。理滅本有也。非生因造。故云無作。若為生因造作。則是本無今有。故名為起。既非本無今有。故無起。若本無今有。則已有還無。故名滅盡。既非本無今有。則非已有還無。是故無盡。有盡故則是無常。今既離儘是故常住。自性清凈者。未現之時。名為性凈。顯現之時。為方便凈。故云自性清凈。離一切煩惱藏者。本隱之時。有惑不能染。顯現之時。無惑之可染。故云離煩惱藏也。有人言。無始無作者。顯理滅不同於道。始生終作也。無起無盡者。顯理滅不同於苦。始起終盡。離盡常性者。顯前無起無盡。故離盡。以無起。故常住。自性清凈。故離一切煩惱藏。上對苦明滅。今對集明滅。以自性清凈故。非是對治故令煩惱滅也。此釋對三諦明滅。故滅諦異三諦。世尊過於恒沙者。釋此一章不同。凡有□□。一古舊釋云。上來所說雖有藏身。併爲成聖諦。此文如是法身章。下不離煩惱藏。是如來藏章。問。依后立名次第。前如來藏。后法身。今乃前明法身。后如來藏。何故爾耶。答。上已論藏身次第竟。今直說身藏體。故不相違。問。今何故不依章名次第。前藏後身。而前身後藏。答。諦是果。法身亦是果。欲接果。故滅果

【現代漢語翻譯】現代漢語譯本四種生死。思惟煩惱，證得無餘涅槃。這些都是壞法滅盡的體現，與《大品般若經》的意義相同。所說的『苦滅』，第二點說明的就是這個。『無始』，指的是理滅（Nirvana）本就存在，並非由生因所造作，所以說是『無作』。如果是由生因造作，那就是本來沒有現在有了，所以叫做『起』。既然不是本來沒有現在有了，所以沒有『起』。如果本來沒有現在有了，那麼已經有的還會消失，所以叫做『滅盡』。既然不是本來沒有現在有了，那就不是已經有的還會消失，因此沒有『盡』。有『盡』的緣故，那就是無常。現在既然脫離了『盡』，所以是常住的。『自性清凈』，指的是（法身）未顯現的時候，叫做『性凈』。顯現的時候，是『方便凈』。所以說『自性清凈』。『離一切煩惱藏』，指的是（法身）隱藏的時候，有惑也不能染污它；顯現的時候，沒有惑可以染污它。所以說『離煩惱藏』。有人說，『無始無作』，是爲了顯示理滅不同於道，道是有始有終的。『無起無盡』，是爲了顯示理滅不同於苦，苦是有生有滅的。『離盡常性』，是爲了顯示前面所說的『無起無盡』，所以脫離了『盡』。因為沒有『起』，所以常住。自性清凈，所以脫離一切煩惱藏。上面是對苦諦說明滅，現在是對集諦說明滅。因為自性清凈的緣故，不是通過對治才令煩惱滅除的。這個解釋是對三諦說明滅，所以滅諦不同於三諦。世尊超過恒河沙數，解釋這一章的不同之處。凡有□□。一種古老的解釋說，上面所說的雖然有藏身，都是爲了成就聖諦。這篇文章如同法身章，下面不離煩惱藏，是如來藏章（Tathagatagarbha）。問：依照後面立名的次序，應該是先如來藏，后法身。現在卻是先說法身，后說如來藏，為什麼呢？答：上面已經論述了藏身的次序，現在直接說身藏的本體，所以不相違背。問：現在為什麼不依照章節名稱的次序，先藏後身，而是先身後藏呢？答：諦是果，法身也是果。想要連線果，所以先說滅果。

【English Translation】 English version The four kinds of birth and death. Contemplating afflictions, one attains Nirvana without remainder. All these are manifestations of the cessation of destructible dharmas, which is the same meaning as the Mahaprajnaparamita Sutra. What is meant by 'cessation of suffering' is explained in the second point. 'Without beginning' refers to the fact that Nirvana (理滅) inherently exists and is not created by the cause of birth, so it is said to be 'without creation' (無作). If it were created by the cause of birth, then it would be originally non-existent and now existent, so it would be called 'arising' (起). Since it is not originally non-existent and now existent, there is no 'arising'. If it were originally non-existent and now existent, then what already exists would also disappear, so it would be called 'extinction' (滅盡). Since it is not originally non-existent and now existent, then it is not that what already exists will disappear, therefore there is no 'extinction'. Because there is 'extinction', it is impermanent. Now that it is free from 'extinction', it is therefore permanent. 'Self-nature purity' (自性清凈) refers to the fact that when (the Dharmakaya) is not manifested, it is called 'nature purity' (性凈). When it is manifested, it is 'expedient purity' (方便凈). Therefore, it is said to be 'self-nature purity'. 'Free from all affliction store' (離一切煩惱藏) refers to the fact that when (the Dharmakaya) is hidden, afflictions cannot defile it; when it is manifested, there are no afflictions that can defile it. Therefore, it is said to be 'free from affliction store'. Some say that 'without beginning and without creation' is to show that Nirvana is different from the path (道), which has a beginning and an end. 'Without arising and without extinction' is to show that Nirvana is different from suffering, which has arising and extinction. 'Free from extinction and permanent nature' is to show that the aforementioned 'without arising and without extinction' is therefore free from 'extinction'. Because there is no 'arising', it is permanent. Because of self-nature purity, it is free from all affliction store. The above explains cessation in relation to the truth of suffering, and now it explains cessation in relation to the truth of accumulation. Because of self-nature purity, it is not through counteracting that afflictions are eliminated. This explanation explains cessation in relation to the three truths, so the truth of cessation is different from the three truths. The World Honored One surpasses the sands of the Ganges, explaining the differences in this chapter. Generally, there are □□. One ancient explanation says that although what was said above has the store body, it is all for the sake of accomplishing the noble truths. This article is like the Dharmakaya chapter, and the following 'not apart from the affliction store' is the Tathagatagarbha chapter (如來藏). Question: According to the order of naming later, it should be Tathagatagarbha first, then Dharmakaya. Now it is Dharmakaya first, then Tathagatagarbha, why is that? Answer: The order of the store body has already been discussed above, and now it directly speaks of the essence of the body store, so there is no contradiction. Question: Why is it not following the order of the chapter names now, store first and then body, but body first and then store? Answer: The truth is the result, and the Dharmakaya is also the result. Wanting to connect the result, therefore, the result of cessation is spoken of first.

。明法身果。卻明此果本由於藏。故次明於藏。故前章前藏後身。是一種次第。今前身後藏。復是一種次第。第二江南旻師等。從此文即明空義隱覆成上如來藏及法身章者。上舉身藏。為明聖諦甚深。故在聖諦章內。今明在昔。所以未說。由於眾生常我病重。出世之始。須說苦空。破物常我。未得早明甚深之理。是為空義隱覆于理。又是空教隱覆真智。故名空義隱覆真實。略同涅槃涂乳之譬。彼釋文云。過於恒沙者。謂五住煩惱數過恒沙。法身理隱在眾惑之內。故云不離不脫。與惑識混然未得相異。故云不異。二乘不能思議。故名不思議。以是大覺真性。故云佛法。了因具足。煩惱斷除。真性顯現。是法身成就。今亦不同此說。凡有三意。一者此中未有空義隱覆之文。二者此文亦無無常隱覆之說。三者此文乃明法身不離不脫。不應就佛性釋之。今所明者。如上說。上來明諦體相竟。今第二明法身體。二者若長觀文意。此二猶屬釋滅諦文。但釋滅諦體有三。初正明滅諦體。今次約滅諦明法身。次約法身明如來藏。所以然者。欲明滅諦法身如來藏。體一義異。約苦滅義。稱為滅諦。即此苦出纏之義。名為法身。即此法身為煩惱所藏。名如來藏。故既滅諦體中。明此三法。又于滅諦明三法者。二乘之人苦滅之時。同於虛空無

【現代漢語翻譯】現代漢語譯本闡明法身果位。進而闡明此果位本源於如來藏。因此接下來闡明如來藏。所以前一章先講如來藏后講法身，是一種次第。現在先講法身再講如來藏，又是另一種次第。第二，江南旻師等人，認為此文闡明空義隱覆，成就了上文的如來藏及法身章。上文舉法身和如來藏，是爲了闡明聖諦的甚深，所以在聖諦章內。現在闡明過去，所以沒有說。因為眾生常、我執病重，佛陀出世之初，需要說苦、空，破除物常、我執，未能及早闡明甚深的道理。這是空義隱覆于理。又是空教隱覆真智，所以名為空義隱覆真實。略同于《涅槃經》中塗乳的比喻。那裡的解釋說，『過於恒沙』，是指五住煩惱的數量超過恒河沙數。法身之理隱藏在眾多迷惑之內，所以說『不離不脫』。與迷惑、意識混雜在一起，未能顯現出差異，所以說『不異』。二乘之人不能思議，所以名『不思議』。因為這是大覺真性，所以說是『佛法』。了因具足，煩惱斷除，真性顯現，是法身成就。現在也不同於這種說法，凡有三種意思：一者，此中沒有空義隱覆的文字。二者，此文也沒有無常隱覆的說法。三者，此文闡明法身不離不脫，不應就佛性解釋。現在所闡明的是如上所說。上面闡明諦的體相完畢，現在第二闡明法身體。二者，如果長期觀察文意，這兩者仍然屬於解釋滅諦文。但解釋滅諦的體有三種：首先，正面闡明滅諦體；現在，接著從滅諦闡明法身；接著，從法身闡明如來藏。之所以這樣，是想闡明滅諦、法身、如來藏，體一義異。從苦滅的意義來說，稱為滅諦，即是脫離苦難纏縛的意義。名為法身，即是此法身為煩惱所藏，名為如來藏。所以在滅諦體中，闡明這三種法。又在滅諦中闡明三種法的原因是，二乘之人苦滅之時，如同虛空一般，沒有……

【English Translation】 English version It elucidates the fruit of Dharmakaya (法身果, the fruit of the Dharma body). Furthermore, it elucidates that this fruit originates from the Tathagatagarbha (如來藏, the womb of the Tathagata). Therefore, it proceeds to elucidate the Tathagatagarbha. Hence, the previous chapter, presenting the Tathagatagarbha before the Dharmakaya, follows one order. Now, presenting the Dharmakaya before the Tathagatagarbha follows another order. Secondly, Master Min of Jiangnan and others, from this text, clarify that the meaning of emptiness (空義) is concealed, completing the chapter on the Tathagatagarbha and Dharmakaya mentioned above. The above passage cites the Dharmakaya and Tathagatagarbha to clarify the profoundness of the Noble Truths (聖諦), hence it is within the chapter on the Noble Truths. Now, it clarifies the past, which is why it was not mentioned earlier. Because sentient beings suffer from the severe illness of permanence (常) and self (我), at the beginning of the Buddha's appearance in the world, it was necessary to speak of suffering (苦) and emptiness (空), to break the attachment to permanence and self, and the profound principles could not be clarified early. This is the meaning of emptiness concealing the principle. Furthermore, the teaching of emptiness conceals true wisdom (真智), hence it is called the meaning of emptiness concealing reality. It is roughly similar to the analogy of smearing milk in the Nirvana Sutra. The explanation there says, 'Exceeding countless sands,' referring to the number of afflictions (煩惱) of the five dwellings (五住) exceeding the sands of the Ganges. The principle of Dharmakaya is hidden within numerous delusions, hence it is said to be 'not separate, not detached' (不離不脫). It is mixed with delusion and consciousness, not yet showing any difference, hence it is said to be 'not different' (不異). Those of the Two Vehicles (二乘) cannot conceive of it, hence it is called 'inconceivable' (不思議). Because this is the true nature of Great Enlightenment (大覺), it is called 'Buddha-dharma' (佛法). The causal condition (了因) is complete, afflictions are severed, and true nature manifests, which is the accomplishment of Dharmakaya. Now, it is also different from this explanation, with three meanings: Firstly, there is no text on the meaning of emptiness concealing within this passage. Secondly, this text also does not have the saying of impermanence concealing. Thirdly, this text clarifies that Dharmakaya is not separate, not detached, and should not be explained in terms of Buddha-nature (佛性). What is being clarified now is as mentioned above. The above clarifies the substance and characteristics of the Truths, and now, secondly, it clarifies the body of the Dharma. Secondly, if one observes the meaning of the text for a long time, these two still belong to the explanation of the Truth of Cessation (滅諦). However, there are three types of explanations for the substance of the Truth of Cessation: First, directly clarifying the substance of the Truth of Cessation; now, next, clarifying the Dharmakaya from the Truth of Cessation; next, clarifying the Tathagatagarbha from the Dharmakaya. The reason for this is to clarify that the Truth of Cessation, Dharmakaya, and Tathagatagarbha are one in substance but different in meaning. From the meaning of the cessation of suffering, it is called the Truth of Cessation, which is the meaning of escaping the entanglement of suffering. It is called Dharmakaya, which is that this Dharmakaya is stored by afflictions, and is called Tathagatagarbha. Therefore, within the substance of the Truth of Cessation, these three dharmas are clarified. Furthermore, the reason for clarifying the three dharmas in the Truth of Cessation is that when those of the Two Vehicles cease suffering, they are like empty space, without...

有法身。亦無如來藏。為對此義。故就苦滅明於身藏。又亦是對二乘明於四法。一者二乘壞法明滅。今明不壞。二者二乘但滅分段。不滅變易。今則一切俱滅。三對二乘滅諦無有法身。今明法身。四對二乘滅諦無如來藏。今則明有。以是義故。就滅諦中明此四法也。問。何故此章明小滅無四。大滅有四。答。滅諦是大乘究竟極地。是故須明大小差別。下辨其相。是諸佛同體義分。非今別體。故言不離。又對生死五陰成身。其體各別。故云不離。體真常住。不可因緣易脫使失。故云不脫。對眾生五陰成身前後易脫。始終不變。名為不異。對眾生身十時之異。故云不異。妙出情外。名不思議也。佛法成就說如來法身者。上來解法身體。此正解法身名。以一切佛法成就。故名為法身。世尊如是法身不離煩惱藏名如來藏者。此第八如來藏章。約法身顯藏。顯時法身。本為煩惱所隱。名如來藏也。世尊如來藏智下。此是第九次明空義隱覆真實章。略以二門釋之。一來意門。所以次明空義隱覆真實者。前明如來法身不離如來藏。但如來藏有其能藏所藏。所藏即是真實。能藏即是虛妄煩惱。今欲論能藏之法。成所藏義。故有此章來。次釋章名者。妄法非有。名之為空。有空所以。故目之為義。空覆佛性。名隱真實。又虛妄之法。情有

理無。以理無故。名為空義。以情有故。障覆實性。故名為空義隱覆真實。問。云何名為情有理無。為。五住常四絕。故名空義。四絕常五住。故稱為隱覆。就人作之。六道常四絕。故名為空義。四絕常六道。故稱為隱覆。三乘亦然。三乘常四絕。故名為空義。四絕常三乘。故名為隱覆。問。六道可爾。云何三乘亦然。答。下云二乘及大力菩薩。大力菩薩。即是大乘。本所不見。本所不見。本所不得。故知雖復四絕。于緣成三。名為隱覆。然無覆而覆。覆無所覆。是故三乘本來四絕。名為空義。此乃是佛法之大宗。得失之根本。可留心於其間哉。欲見此旨。當尋龍樹正觀論也。問。此是何等妄法覆真實耶。答。眾生聞真實是所覆。煩惱為能覆。則謂能覆所覆。並是真實。是故今明能覆者。此是虛妄。非實有法。如空中華。以覆虛空。非實有法。是故說能覆之法。名之為空。又言空義隱覆者。約二乘人有四轉倒。謂苦。無常。空。無我。四種轉倒。俱覆真實。於四法中。略舉其空義隱覆。又此四轉倒法。並是虛妄。故名為空。問。但有眾生覆義。亦有佛覆義耶。答。就教而言。亦有佛覆。若說無常。以覆佛常。故言是覆。昔說有量。覆佛無量。亦名為覆。然通有諸義。若就別。正以妄法覆真也。林公言。應言空義真實隱

覆。以二乘執空為真實。故隱覆如來藏。就此章中。人二。文別有四。言人二者。一明佛有智不為空覆。二明餘人無智。為空所覆。問。是中為明隱覆。但應明餘人被覆。何須明佛耶。答。有二義。一對智辨愚。舉不覆以顯覆義。二欲使人舍愚求智。舉于不覆也。言文四者。一略明如來有能知二藏之智。二從一切阿羅漢下。略明二乘及大力菩薩無二智。三有二種下。廣釋如來有二智。四從此二空智下。廣釋二乘大力菩薩無二智。初文中。如來藏智是如來空智者。如來智藏。名為藏空。知藏之智。絕離取相。故名空智。故言如來藏智。如來空智也。問。此文因何生耶。答。上云不離煩惱藏名如來藏。如來藏即是所知。今對所知。故明能知。知所藏義。名不空智。知能藏義。名為空智。故有此文來也。江南二釋。一云。此文舉智顯境。如來藏智。是如來空智。隱名如來藏。顯名如來空智。謂眾累脫盡。隱顯不同。理常無二。隨義生知。而同一常解。故云藏智是如來空智。又釋。法身具萬德。從此生解。是如來藏智。隱時未有萬德。照此生解。為如來空智。今不同此解。第二段中。羅漢辟支大力菩薩。舉無二智人。不見不得者。正明無二智。見者是解。得者是證。此智昔來。于藏於空。未解未證。名不見不得。又前明唯上能

【現代漢語翻譯】覆：因為二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）執著于空為真實，所以隱覆瞭如來藏（Tathagatagarbha，如來之藏）。就此章中，分為人和文兩部分。文中又分為四個部分。說到人，分為兩部分：一是說明佛有智慧，不會被空所隱覆；二是說明其他人沒有智慧，被空所隱覆。問：這裡是說明隱覆，應該只說明其他人被隱覆，為什麼還要說明佛呢？答：有兩個原因：一是爲了對比智慧和愚癡，通過舉出不被隱覆來顯明隱覆的含義；二是想要使人捨棄愚癡追求智慧，所以舉出不被隱覆的例子。說到文，分為四個部分：一是簡略說明如來有能知二藏（two treasuries，二藏）的智慧；二是從『一切阿羅漢（Arhat，阿羅漢）』下，簡略說明二乘（two vehicles，二乘）及大力菩薩（powerful Bodhisattvas，大力菩薩）沒有二智；三是『有二種』下，廣泛解釋如來有二智；四是從『此二空智』下，廣泛解釋二乘大力菩薩沒有二智。初文中，『如來藏智是如來空智者』，如來的智慧之藏，名為藏空。知藏的智慧，絕離取相（grasping at characteristics，取相），所以名叫空智。所以說『如來藏智，如來空智也』。問：此文因何而生？答：上面說『不離煩惱藏名如來藏』，如來藏即是所知。現在針對所知，所以說明能知。知所藏的含義，名叫不空智；知能藏的含義，名叫空智。所以有此文的出現。江南有兩種解釋：一種說法是，此文舉出智慧來顯明境界，『如來藏智，是如來空智』，隱時名叫如來藏，顯時名叫如來空智。意思是說眾多的業障脫盡，隱和顯不同，但理常無二。隨著含義產生認知，而同一常解，所以說『藏智是如來空智』。另一種解釋是，法身（Dharmakaya，法身）具足萬德，從此產生理解，是如來藏智；隱時沒有萬德，照此產生理解，為如來空智。現在不同意這種解釋。第二段中，羅漢、辟支佛（Pratyekabuddha，辟支佛）、大力菩薩，舉出沒有二智的人。『不見不得者』，正是說明沒有二智。見，是解；得，是證。此智過去以來，對於藏和空，未解未證，名叫不見不得。又前面說明只有上根之人才能。

【English Translation】 Reply: Because the Sravakas and Pratyekabuddhas cling to emptiness as reality, they conceal the Tathagatagarbha (the Womb of the Thus Come One). In this chapter, there are two aspects: people and text. The text is further divided into four parts. Speaking of people, there are two aspects: first, to clarify that the Buddha has wisdom and is not concealed by emptiness; second, to clarify that other people lack wisdom and are concealed by emptiness. Question: Since this section is about concealment, shouldn't it only explain how others are concealed? Why is it necessary to explain the Buddha? Answer: There are two reasons: first, to contrast wisdom and ignorance, using non-concealment to highlight the meaning of concealment; second, to encourage people to abandon ignorance and seek wisdom, so the example of non-concealment is given. Speaking of the text, there are four parts: first, a brief explanation that the Thus Come One has the wisdom to know the two treasuries; second, starting from 'All Arhats', a brief explanation that the Sravakas and Pratyekabuddhas and powerful Bodhisattvas lack the two wisdoms; third, starting from 'There are two kinds', a detailed explanation that the Thus Come One has two wisdoms; fourth, starting from 'These two empty wisdoms', a detailed explanation that the Sravakas and Pratyekabuddhas and powerful Bodhisattvas lack the two wisdoms. In the first part, 'The Tathagatagarbha wisdom is the Thus Come One's empty wisdom', the Thus Come One's wisdom treasury is called the treasury of emptiness. The wisdom that knows the treasury is completely detached from grasping at characteristics, so it is called empty wisdom. Therefore, it is said, 'The Tathagatagarbha wisdom is the Thus Come One's empty wisdom'. Question: How does this passage arise? Answer: Above it says, 'Not apart from the treasury of afflictions is called the Tathagatagarbha'. The Tathagatagarbha is what is known. Now, in response to what is known, the ability to know is explained. Knowing the meaning of what is stored is called non-empty wisdom; knowing the meaning of what can store is called empty wisdom. Therefore, this passage arises. There are two interpretations in Jiangnan: one interpretation is that this passage uses wisdom to reveal the realm, 'The Tathagatagarbha wisdom is the Thus Come One's empty wisdom'. When hidden, it is called the Tathagatagarbha; when revealed, it is called the Thus Come One's empty wisdom. It means that the many karmic obstacles are completely removed. The hidden and revealed are different, but the principle is always the same. Understanding arises according to the meaning, and the understanding is always the same, so it is said, 'The treasury wisdom is the Thus Come One's empty wisdom'. Another interpretation is that the Dharmakaya is complete with myriad virtues. Understanding arises from this, which is the Tathagatagarbha wisdom. When hidden, there are no myriad virtues. Understanding arises from illuminating this, which is the Thus Come One's empty wisdom. Now, this interpretation is not agreed with. In the second part, Arhats, Pratyekabuddhas, and powerful Bodhisattvas are cited as examples of people who lack the two wisdoms. 'Those who do not see and do not attain' precisely explain that they lack the two wisdoms. 'See' is understanding; 'attain' is realization. This wisdom, in the past, regarding the treasury and emptiness, has not been understood or realized, so it is called 'not seeing and not attaining'. Furthermore, it was previously explained that only those with superior faculties can.

知。此顯非下所測也。然小乘法中。凡夫學人。亦未見得。但據勝偏舉羅漢辟支。勝尚不見。況劣見耶。大乘法中。外凡善趣。亦未見得。據勝偏舉大乘大力菩薩也。二事覆故不見。一為煩惱覆。如涅槃云。十住菩薩為無我輪之所惑亂。又言十住菩薩。見法有性。故不見佛性。此證菩薩無有空智。菩薩尚爾。況復二乘。地上分見猶名不見。地前故不足論。世尊有二種者。此第三段。就文有二。一者雙標。二者雙釋。雙標有二。種二種者。舉其數也。如來藏空智。列其二名。照於二藏。故名二種如來藏智也。復有人言。空智者。能照之智離相。故名空智。如甚深妙智。以自空無諸相名為空。非是照空故名空智。此標能知之智也。有人言。如來藏。此是藏智。空智者。此是空智。則知真名藏智。知妄名空智。此則藏智與空智分為二也。今如前釋。知二種藏名智。智體無相。故名空智。問。今明藏智空智。欲明何義。答。欲明佛知如來藏義。所以名如來藏者。有能藏所藏。故名如來藏。佛了了知能藏之法。從本已來。無生畢竟空。如大藏云。菩薩知眾生所著虛。無毛髮許所有。佛照能藏之法畢竟空故。名空如來藏智。佛知所藏中道佛性。具一切德。故名不空。此如涅槃云。智者見空及以不空。空者二十五有。不空大般涅槃。

【現代漢語翻譯】知。此顯非下所測也。（這表明這不是較低層次所能理解的。）然小乘法中。凡夫學人。亦未見得。（然而，在小乘佛法中，凡夫和學人也未能證得。）但據勝偏舉羅漢辟支。（這裡僅以殊勝者為例，如阿羅漢和辟支佛。）勝尚不見。況劣見耶。（殊勝者尚且不能完全理解，更何況是較差的見解呢？）大乘法中。外凡善趣。亦未見得。（在大乘佛法中，外凡和善趣眾生也未能證得。）據勝偏舉大乘大力菩薩也。（這裡僅以殊勝者為例，如大乘大力菩薩。）二事覆故不見。（因為兩種事物覆蓋的緣故，所以不能看見。）一為煩惱覆。（一是被煩惱所覆蓋。）如涅槃云。十住菩薩為無我輪之所惑亂。（如《涅槃經》所說，十住菩薩也會被無我之輪所迷惑。）又言十住菩薩。見法有性。故不見佛性。（又說十住菩薩，因為認為法有自性，所以不能見到佛性。）此證菩薩無有空智。（這證明菩薩沒有空性智慧。）菩薩尚爾。況復二乘。（菩薩尚且如此，更何況是二乘呢？）地上分見猶名不見。（地上菩薩的部分證見仍然可以被稱為未見。）地前故不足論。（地前菩薩的證見因此不值得討論。）世尊有二種者。（世尊有兩種智慧。）此第三段。就文有二。（這是第三段，就文義而言有兩點。）一者雙標。二者雙釋。（一是雙重標示，二是雙重解釋。）雙標有二。（雙重標示有兩點。）種二種者。舉其數也。（『兩種』是指數量。）如來藏空智。（如來藏和空智。）列其二名。（列出這兩個名稱。）照於二藏。故名二種如來藏智也。（照亮兩種藏，所以稱為兩種如來藏智。）復有人言。空智者。能照之智離相。故名空智。（又有人說，空智是指能照之智慧遠離一切相，所以稱為空智。）如甚深妙智。以自空無諸相名為空。（如甚深微妙的智慧，以其自身空性而無諸相，所以稱為空。）非是照空故名空智。（不是因為照見空性才稱為空智。）此標能知之智也。（這是標示能知之智慧。）有人言。如來藏。此是藏智。（有人說，如來藏是藏智。）空智者。此是空智。（空智是空智。）則知真名藏智。（那麼，認識真如的稱為藏智。）知妄名空智。（認識虛妄的稱為空智。）此則藏智與空智分為二也。（這樣，藏智和空智就被分為兩種。）今如前釋。知二種藏名智。（現在按照前面的解釋，認識兩種藏的稱為智。）智體無相。故名空智。（智慧的本體沒有相，所以稱為空智。）問。今明藏智空智。欲明何義。（問：現在闡明藏智和空智，想要說明什麼意義？）答。欲明佛知如來藏義。（答：想要說明佛陀了知如來藏的意義。）所以名如來藏者。有能藏所藏。故名如來藏。（之所以稱為如來藏，是因為有能藏和所藏，所以稱為如來藏。）佛了了知能藏之法。從本已來。無生畢竟空。（佛陀完全了知能藏之法，從根本上來說，是無生且畢竟空的。）如大藏云。菩薩知眾生所著虛。無毛髮許所有。（如《大藏經》所說，菩薩知道眾生所執著的都是虛妄的，沒有絲毫真實。）佛照能藏之法畢竟空故。名空如來藏智。（佛陀照見能藏之法畢竟空，所以稱為空如來藏智。）佛知所藏中道佛性。具一切德。故名不空。（佛陀了知所藏的中道佛性，具足一切功德，所以稱為不空。）此如涅槃云。智者見空及以不空。（這就像《涅槃經》所說，有智慧的人既能見到空，也能見到不空。）空者二十五有。（空指的是二十五有。）不空大般涅槃。（不空指的是大般涅槃。）

【English Translation】 This shows that it cannot be fathomed by those of lower capacity. However, in the Small Vehicle (Hinayana) teachings, ordinary people and learners have also not realized it. It is mentioned here with the superior ones as examples, such as Arhats and Pratyekabuddhas (Solitary Buddhas). If the superior ones cannot see it, how much less can those with inferior views? In the Great Vehicle (Mahayana) teachings, ordinary people in the realms of good fortune have also not realized it. It is mentioned here with the superior ones as examples, such as Great Strength Bodhisattvas of the Mahayana. They cannot see it because it is covered by two things. One is being covered by afflictions (kleshas). As the Nirvana Sutra says, Bodhisattvas of the Ten Abodes (Dashabhumi Bodhisattvas) are confused by the wheel of no-self. It also says that Bodhisattvas of the Ten Abodes see dharmas as having inherent existence, therefore they do not see Buddha-nature (Buddha-dhatu). This proves that Bodhisattvas do not have the wisdom of emptiness (shunyata-jnana). If it is like this for Bodhisattvas, how much more so for the Two Vehicles (Shravakas and Pratyekabuddhas)? Partial seeing on the grounds (bhumis) is still called not seeing. Therefore, there is no need to discuss those before the grounds. 『The World-Honored One has two kinds』 This is the third section. In terms of the text, there are two points. One is double indication, and the other is double explanation. There are two aspects to the double indication. 『Two kinds』 refers to the number. Tathagatagarbha (Buddha-womb) and emptiness-wisdom (shunyata-jnana). These two names are listed. It illuminates the two treasuries (garbhas), therefore it is called the two kinds of Tathagatagarbha-wisdom. Again, some say that emptiness-wisdom is the wisdom that illuminates and is free from characteristics, therefore it is called emptiness-wisdom. Like the profoundly subtle wisdom, it is called emptiness because it is empty of itself and without characteristics. It is not called emptiness-wisdom because it illuminates emptiness. This indicates the wisdom that is capable of knowing. Some say that Tathagatagarbha is the treasury-wisdom. Emptiness-wisdom is emptiness-wisdom. Then knowing the truth is called treasury-wisdom, and knowing delusion is called emptiness-wisdom. Thus, treasury-wisdom and emptiness-wisdom are divided into two. Now, according to the previous explanation, knowing the two kinds of treasuries is called wisdom. The essence of wisdom is without characteristics, therefore it is called emptiness-wisdom. Question: Now that we are clarifying treasury-wisdom and emptiness-wisdom, what meaning do we want to explain? Answer: We want to explain the meaning of the Buddha knowing the Tathagatagarbha. The reason it is called Tathagatagarbha is that there is that which can contain and that which is contained, therefore it is called Tathagatagarbha. The Buddha fully knows that the dharma that can contain, from the beginning, is unproduced and ultimately empty. As the Great Treasury Sutra says, Bodhisattvas know that what sentient beings are attached to is illusory, without even a hair's breadth of reality. Because the Buddha illuminates that the dharma that can contain is ultimately empty, it is called emptiness-Tathagatagarbha-wisdom. The Buddha knows that the contained middle-way Buddha-nature is complete with all virtues, therefore it is called non-empty. This is as the Nirvana Sutra says, the wise see emptiness and non-emptiness. Emptiness refers to the twenty-five existences (bhava). Non-emptiness refers to the Great Nirvana (Maha-parinirvana).

以明佛照能藏所藏。故有空不空二智。問。二乘之人。可無不空智。二乘知空。應有空智。答。二乘人亦不知一切煩惱。從本已來。畢竟空。是故亦無空智。又空如來藏。即是明如來藏是中道義。空藏明煩惱畢竟空。故不可為有。不空藏具一切功德。故不可為無。非有非無。即是中道。故涅槃經云。佛性者。是三菩提中道種子。中道種子者。此舉隱時為言。故名種子。中道顯現。即是佛也。故涅槃經云。中道之法。名之為佛。得空不空二智。即是得於中道。故涅槃經云。得中道故。名大法師。問。妄法雲何名藏。答。以能藏故。問。云何名空。答。以妄法無所有故。問。真實之法。云何名藏。答。以前所藏故。問。知藏智空智。云何俱名空。答。以二智體無相及無性故。問。何故明二智體絕一切相。答。眾生聞佛知空不空二智。則謂智體是有。故今明智體絕於四句。如雲。波若波羅蜜。法不轉倒。念想觀已除。言語法亦滅。又如馬鳴說。是真如法。從本已來。離一切相。謂非有相。非無相。非非有相。非非無相。非有無俱相。非一相。非異相。非非一相。非非異相。非非一異俱相。如是一切妄心分別。皆不與真如相應。故說無相。問。云何名無性。答。如來藏中。恒沙佛法。同一體義分。如就諸德。說名為常。離諸德

【現代漢語翻譯】現代漢語譯本：以明佛照能藏所藏。故有空不空二智（兩種智慧，即認識空性和非空性的智慧）。問：二乘（聲聞乘和緣覺乘）之人，可能沒有不空智嗎？二乘知空，應該有空智。答：二乘人也不知一切煩惱，從本以來，畢竟空。是故也沒有空智。又空如來藏（Tathagatagarbha，如來藏的空性），即是明如來藏是中道義（Madhyamika，不落兩邊的中正之道）。空藏明煩惱畢竟空，故不可為有。不空藏具一切功德，故不可為無。非有非無，即是中道。故《涅槃經》（Nirvana Sutra）云：『佛性者，是三菩提中道種子。』中道種子者，此舉隱時為言，故名種子。中道顯現，即是佛也。故《涅槃經》云：『中道之法，名之為佛。』得空不空二智，即是得於中道。故《涅槃經》云：『得中道故，名大法師。』問：妄法（虛妄之法）云何名藏？答：以能藏故。問：云何名空？答：以妄法無所有故。問：真實之法，云何名藏？答：以前所藏故。問：知藏智、空智，云何俱名空？答：以二智體無相及無性故。問：何故明二智體絕一切相？答：眾生聞佛知空不空二智，則謂智體是有。故今明智體絕於四句。如雲：『波若波羅蜜（Prajnaparamita，般若波羅蜜多），法不轉倒，念想觀已除，言語法亦滅。』又如馬鳴（Asvaghosa）說：『是真如法（Tathata，如如），從本已來，離一切相，謂非有相，非無相，非非有相，非非無相，非有無俱相，非一相，非異相，非非一相，非非異相，非非一異俱相。如是一切妄心分別，皆不與真如相應，故說無相。』問：云何名無性？答：如來藏中，恒沙佛法，同一體義分。如就諸德，說名為常。離諸德

【English Translation】 English version: It is stored in the enlightened Buddha's illuminating storehouse. Therefore, there are two wisdoms: emptiness and non-emptiness. Question: Can those of the Two Vehicles (Sravakayana and Pratyekabuddhayana) not have the wisdom of non-emptiness? Since the Two Vehicles know emptiness, they should have the wisdom of emptiness. Answer: Those of the Two Vehicles also do not know that all afflictions are, from the beginning, ultimately empty. Therefore, they also do not have the wisdom of emptiness. Furthermore, the empty Tathagatagarbha (Tathagatagarbha, the emptiness of the Womb of the Thus-Come One) means that the illuminating Tathagatagarbha is the meaning of the Middle Way (Madhyamika, the path that avoids extremes). The empty storehouse illuminates that afflictions are ultimately empty, so it cannot be considered existent. The non-empty storehouse possesses all merits, so it cannot be considered non-existent. Neither existent nor non-existent is the Middle Way. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'Buddha-nature is the seed of the Middle Way within the three Bodhis (three types of enlightenment).' The seed of the Middle Way refers to the hidden state, hence it is called a seed. The manifestation of the Middle Way is the Buddha. Therefore, the Nirvana Sutra says: 'The Dharma of the Middle Way is called the Buddha.' Attaining the two wisdoms of emptiness and non-emptiness is attaining the Middle Way. Therefore, the Nirvana Sutra says: 'Having attained the Middle Way, one is called a great Dharma master.' Question: Why are false dharmas (illusory phenomena) called a storehouse? Answer: Because they are capable of storing. Question: Why is it called emptiness? Answer: Because false dharmas are without substance. Question: Why are true dharmas called a storehouse? Answer: Because of what was previously stored. Question: Why are the wisdom of knowing the storehouse and the wisdom of emptiness both called emptiness? Answer: Because the substance of the two wisdoms is without characteristics and without nature. Question: Why is it explained that the substance of the two wisdoms transcends all characteristics? Answer: When sentient beings hear the Buddha speak of the two wisdoms of emptiness and non-emptiness, they think that the substance of wisdom is existent. Therefore, it is now explained that the substance of wisdom transcends the four propositions. As it says: 'Prajnaparamita (Prajnaparamita, Perfection of Wisdom), the Dharma does not turn upside down, thoughts and contemplations are already eliminated, and language and Dharma are extinguished.' Furthermore, as Asvaghosa (Asvaghosa) said: 'This Suchness (Tathata, Thusness) is, from the beginning, apart from all characteristics, that is, neither existent nor non-existent, neither not existent nor not non-existent, neither both existent and non-existent, neither one nor different, neither not one nor not different, neither not both one and different. All such discriminating thoughts of the deluded mind are not in accordance with Suchness, therefore it is said to be without characteristics.' Question: Why is it called without nature? Answer: Within the Tathagatagarbha, the Buddha-dharmas as numerous as the sands of the Ganges share the same essential meaning. For example, in terms of virtues, it is said to be eternal. Apart from virtues

外。無別有一常性可得。我樂凈等。類亦同然。又就常等。說為解脫。離常等外。無別有一解脫自性。法身波若。類亦同然。如是一切。是故諸德。皆無自性。無此性相。故說為空。問。世法緣集無性。則是無常。真法緣集。以何義故。非是無常。答。世法別體緣集。以別體故。可離可脫。可斷可異。故是無常。如來藏中。雖具諸法。同體義分。以同體故。不離不脫。不斷不異。故非無常。如世虛空。無為。無礙。無有。不動。同體義分。不可易脫。故非無常。問。上來所引馬鳴說。乃是明如來藏離於性相耳。何關證佛智離於性相。答。如來藏顯成於佛智。如來藏既離性相。當知佛智亦離性相。世尊空如來藏者。上雙標。此下雙釋。標謂能照智。雙釋中。明智所照境。釋二即二。前明空藏。次辨不空藏。空如來藏即是妄。不空如來藏即是真也。世尊空如來藏者。將欲釋故前牒也。釋有二種。一妄法中空無真實如來藏。此是互無空也。二妄法虛誑。故名為空。此當體明空。以此空義。能藏如來。故名空如來藏。若離若脫。此辨釋其相。妄法別起。其體不一。是故言離。可以對治。因緣易脫。故名為脫。始終變改。目之為異。一切煩惱者。指示其體。煩惱業苦。皆是空藏。就本以說。偏言煩惱。世尊不空如來藏者。牒也。

恒沙佛法體有不空。故名不空。過恒河沙。列其數也。不離脫等。辨其相也。言佛法者。指示其體。此佛本法。非果法矣。江南師釋云。二種如來藏空智者。一是照隱。二者照顯也。下兩句。還釋隱顯。從世尊空如來藏若離若脫。此釋空如來藏。謂脫離眾惑煩惱藏。無累故云空。蘊萬德故云藏。此則法身也。此大意明法身顯時。空無諸果。故言空如來藏。世尊不空如來藏者。此明隱時之藏。隱時未脫離異於煩惱。為不空如來藏。以其深隱。故云不思議佛法。以未脫眾累。故云不空。隱而未彰。名之為藏。大意明隨時佛性為煩惱所覆。故云不空。今謂此釋二事不可。一者。正明如來藏空。云何乃明法身及如來藏空不空耶。二者文云一切煩惱。此乃明煩惱為如來藏。不應取於法身。次明不空如來藏。此明佛性具于萬德。不應言具于眾累。世尊此二空智者。上來第三廣明如來有二智。此下第四廣明餘人無二智。文有三句。一舉如來二智。二明有能信之人。三正明被覆之者。世尊此二空智者。總牒二智也。知空不空二種藏義。名二種空智。諸大聲聞能信如來。寄人顯深。佛智深故。唯大聲聞能信如來。如來有此二智。能知二藏。有人言。諸大聲聞。猶是前大力菩薩。受教得智。故名聲聞。前據不見不得處同。故三人通舉。今就

【現代漢語翻譯】現代漢語譯本『恒沙佛法體有不空。故名不空。』（恒河沙：指數量極多，如恒河中的沙子一樣多的意思。）這是在列舉數量之多。『不離脫等。辨其相也。』這是在辨別其狀態。『言佛法者。指示其體。此佛本法。非果法矣。』談論佛法，是爲了指示其本體，這是佛的根本之法，而非果報之法。江南的法師解釋說：『兩種如來藏空智者，一是照隱，二者照顯也。』（如來藏：指一切眾生皆具有的成佛的可能性或潛能。）下面兩句，還是在解釋隱和顯。『從世尊空如來藏若離若脫。』這是在解釋空如來藏，意思是脫離了各種迷惑煩惱的藏，沒有牽累所以說是空，蘊含萬種功德所以說是藏，這就是法身。（法身：佛的真身，是佛的智慧和功德的體現。）這段話的大意是說明法身顯現時，空無各種果報，所以說空如來藏。『世尊不空如來藏者，』這是在說明隱沒時的藏。隱沒時沒有脫離不同於煩惱，是不空如來藏，因為它深藏不露，所以說是不思議佛法，因為沒有脫離各種牽累，所以說是不空。隱沒而沒有彰顯，稱之為藏。大意是說明隨時佛性被煩惱所覆蓋，所以說是不空。現在認為這種解釋兩件事是不可以的。一是，明明是在說明如來藏空，怎麼反而說明法身以及如來藏的空與不空呢？二是，文中說『一切煩惱』，這明明是在說明煩惱是如來藏，不應該理解為法身。接下來說明不空如來藏，這是在說明佛性具備萬種功德，不應該說是具備各種牽累。『世尊此二空智者，』上面第三段廣泛說明如來有二智，這下面第四段廣泛說明其他人沒有二智。文中有三句，一句是舉出如來的二智，一句是說明有能相信的人，一句是正式說明被覆蓋的人。『世尊此二空智者，』總括了二智。知道空與不空兩種藏的含義，叫做兩種空智。『諸大聲聞能信如來，』這是寄託他人來顯示佛智的深奧。佛智深奧，所以只有大聲聞才能相信如來。如來有這兩種智慧，能知道兩種藏。有人說，『諸大聲聞』，還是前面大力菩薩，接受教誨得到智慧，所以叫做聲聞。前面根據不見不得之處相同，所以三個人一起舉例，現在就

【English Translation】 English version 『Hengsha Buddha Dharma body is not empty. Therefore, it is called not empty.』 (Henghesha: refers to a very large number, as many as the sand in the Ganges River.) This is enumerating the large number. 『Not detached, etc. Distinguish its appearance.』 This is distinguishing its state. 『Those who speak of Buddha Dharma indicate its body. This is the fundamental Dharma of the Buddha, not the Dharma of fruition.』 Talking about Buddha Dharma is to indicate its substance. This is the fundamental Dharma of the Buddha, not the Dharma of result. The Jiangnan master explained: 『The two kinds of Tathagata-garbha empty wisdom are one illuminating hidden, and the other illuminating manifest.』 (Tathagata-garbha: refers to the possibility or potential for all beings to become Buddhas.) The following two sentences still explain the hidden and manifest. 『From the World Honored One's empty Tathagata-garbha, if detached or separated.』 This is explaining the empty Tathagata-garbha, meaning detached from the various confused and afflicted stores, without burden, so it is called empty, containing ten thousand virtues, so it is called store, this is the Dharmakaya. (Dharmakaya: the true body of the Buddha, the embodiment of the Buddha's wisdom and merit.) The general idea of this passage is to explain that when the Dharmakaya manifests, it is empty of various fruits, so it is called the empty Tathagata-garbha. 『The World Honored One's non-empty Tathagata-garbha,』 this is explaining the hidden store. When hidden, it is not detached and different from afflictions, it is the non-empty Tathagata-garbha, because it is deeply hidden, so it is called the inconceivable Buddha Dharma, because it is not detached from various burdens, so it is called non-empty. Hidden and not manifested is called a store. The general idea is to explain that the Buddha-nature is covered by afflictions at any time, so it is called non-empty. Now it is considered that this explanation of two things is not possible. First, it is clearly explaining that the Tathagata-garbha is empty, how can it explain the emptiness and non-emptiness of the Dharmakaya and the Tathagata-garbha? Second, the text says 『all afflictions,』 this is clearly explaining that afflictions are the Tathagata-garbha, it should not be understood as the Dharmakaya. Next, explain the non-empty Tathagata-garbha, this is explaining that the Buddha-nature possesses ten thousand virtues, it should not be said that it possesses various burdens. 『The World Honored One, these two empty wisdoms,』 the third paragraph above extensively explains that the Tathagata has two wisdoms, and the fourth paragraph below extensively explains that others do not have two wisdoms. There are three sentences in the text, one sentence is to cite the two wisdoms of the Tathagata, one sentence is to explain that there are people who can believe, and one sentence is to formally explain the covered people. 『The World Honored One, these two empty wisdoms,』 summarizes the two wisdoms. Knowing the meaning of the two kinds of stores, empty and non-empty, is called two kinds of empty wisdom. 『The great Shravakas can believe in the Tathagata,』 this is entrusting others to show the profundity of the Buddha's wisdom. The Buddha's wisdom is profound, so only the great Shravakas can believe in the Tathagata. The Tathagata has these two wisdoms and can know the two stores. Some people say that 『the great Shravakas』 are still the powerful Bodhisattvas in front, who received teachings and gained wisdom, so they are called Shravakas. The front is based on the same place where they cannot see or get, so the three people are cited together, now on

不起轉倒。能信有異。故別舉也。有人言。地前菩薩。阿含行成。名大聲聞。依教信佛。能知二藏。名信如來。今謂不同此二釋。上來明大力菩薩。乃是初地。不應稱為聲聞。故不同第一。經自言是聲聞。不應言地前菩薩。今明如身子等。大利根聲聞。聞佛說教。則信佛也。一切阿羅漢下。第三明被覆之者。就文為二。一辨不得所以。二是故羅漢下。結不得也。羅漢辟支。舉能覆人。言空智。是能覆心。所解不解不信。故名空智。又二乘智。隨分離相。故名空智。又執著于空。於四不轉倒境界轉者。正明覆真也。如來藏性。常樂我凈。說為四種不轉倒境。二乘妄謂無常苦無我不凈。目之為轉。又于常等四境。轉為無常等四。故名為轉。又轉之言起。于常起無常倒也。是故下。結也。是二乘人。於四不轉倒轉。故於如來藏不見不得。凡夫二乘。地前菩薩。智不見得。今偏說二乘者。二乘尚不見。何況凡夫。又二乘于如來藏起四轉倒。過障深重。是故偏說。地前菩薩。信佛語故。起常樂相。無四轉倒。問。空如來藏不空如來藏。二乘於何藏起倒。答。正於不空如來藏起四倒也。不空藏具常樂我凈四德。而彼謂苦無常空無我也。故涅槃經云。二乘人但見於空。不見不空。又于不空藏而見空。故是轉倒。苦無常實非有。而見為

【現代漢語翻譯】現代漢語譯本不起轉倒。能信有異。故別舉也。有人言：『地前菩薩，阿含行成，名大聲聞。依教信佛，能知二藏，名信如來。』今謂不同此二釋。上來明大力菩薩，乃是初地，不應稱為聲聞。故不同第一。經自言是聲聞，不應言地前菩薩。今明如舍利弗（Śāriputra）等，大利根聲聞，聞佛說教，則信佛也。一切阿羅漢（Arhat）下，第三明被覆之者，就文為二：一辨不得所以，二是故羅漢下，結不得也。羅漢、辟支佛（Pratyekabuddha），舉能覆人。言空智，是能覆心。所解不解不信，故名空智。又二乘智，隨分離相，故名空智。又執著于空，於四不轉倒境界轉者，正明覆真也。如來藏（Tathāgatagarbha）性，常樂我凈，說為四種不轉倒境。二乘妄謂無常苦無我無不凈，目之為轉。又于常等四境，轉為無常等四，故名為轉。又轉之言起，于常起無常倒也。是故下，結也。是二乘人，於四不轉倒轉，故於如來藏不見不得。凡夫二乘，地前菩薩，智不見得。今偏說二乘者，二乘尚不見，何況凡夫。又二乘于如來藏起四轉倒，過障深重，是故偏說。地前菩薩，信佛語故，起常樂相，無四轉倒。問：『空如來藏、不空如來藏，二乘於何藏起倒？』答：『正於不空如來藏起四倒也。不空藏具常樂我凈四德，而彼謂苦無常空無我也。』故《涅槃經》云：『二乘人但見於空，不見不空。』又于不空藏而見空，故是轉倒。苦無常實非有，而見為有。

【English Translation】 English version There is no inverted turning. Being able to believe there are differences, it is separately mentioned. Some say: 'Bodhisattvas before the first ground (Bhumi), whose practice of the Agamas is complete, are called great Sravakas (Śrāvaka). Relying on the teachings to believe in the Buddha, being able to know the two baskets (Tripitaka), are called those who believe in the Thus Come One (Tathāgata).' Now, it is said that this differs from these two explanations. The above explains the Bodhisattvas of great power, who are actually of the first ground, and should not be called Sravakas. Therefore, it differs from the first explanation. The Sutra itself says they are Sravakas, so it should not be said they are Bodhisattvas before the first ground. Now, it is explained that great root Sravakas, such as Sariputra (Śāriputra), upon hearing the Buddha's teachings, then believe in the Buddha. Below, 'All Arhats (Arhat),' the third explains those who are covered. According to the text, there are two parts: first, distinguishing that they cannot obtain the reason; second, 'therefore, Arhats,' concluding that they cannot obtain it. Arhats and Pratyekabuddhas (Pratyekabuddha) are cited as those who can cover people. Saying 'emptiness wisdom' is what can cover the mind. What is understood is not understood, and not believed, therefore it is called emptiness wisdom. Also, the wisdom of the two vehicles (Hinayana) follows the aspect of separation, therefore it is called emptiness wisdom. Furthermore, those who are attached to emptiness, and turn in the realm of the four non-inverted turnings, are precisely clarifying the covering of the truth. The Tathāgatagarbha (Tathāgatagarbha) nature, permanence, bliss, self, and purity, is said to be the four kinds of non-inverted realms. The two vehicles falsely consider impermanence, suffering, non-self, and impurity, and regard them as turning. Also, in the four realms of permanence, etc., they turn to the four of impermanence, etc., therefore it is called turning. Furthermore, the word 'turning' arises, from permanence arising the inversion of impermanence. Therefore, below is the conclusion. These people of the two vehicles, in the four non-inverted turnings, turn, therefore they do not see or obtain the Tathāgatagarbha. Ordinary people, the two vehicles, Bodhisattvas before the first ground, with their wisdom, cannot see or obtain it. Now, particularly speaking of the two vehicles, even the two vehicles do not see it, how much more so ordinary people. Furthermore, the two vehicles give rise to the four inverted turnings in the Tathāgatagarbha, and their transgressions and obstacles are deep and heavy, therefore it is particularly spoken of. Bodhisattvas before the first ground, because they believe in the Buddha's words, give rise to the aspects of permanence and bliss, and have no four inverted turnings. Question: 'In the empty Tathāgatagarbha or the non-empty Tathāgatagarbha, in which garbha do the two vehicles give rise to inversions?' Answer: 'Precisely in the non-empty Tathāgatagarbha do they give rise to the four inversions. The non-empty garbha possesses the four virtues of permanence, bliss, self, and purity, but they consider it suffering, impermanence, emptiness, and non-self.' Therefore, the Nirvana Sutra says: 'The people of the two vehicles only see emptiness, and do not see non-emptiness.' Furthermore, in the non-empty garbha, they see emptiness, therefore it is an inversion. Suffering and impermanence are actually non-existent, but they see them as existent.

有。又是倒也。一切苦下。明知苦滅有三。一略釋。二廣釋。三總結。今是第三也。但上來就廣中。即明空義隱覆。既明空義隱覆竟。即是于滅諦。是故今總結也。問。何故就滅諦體中。明空義隱覆真實。答。通別二義。言通義者。真實即是滅諦。此真為空義隱覆。故就滅諦明空義隱覆。言別義者。上滅諦體中明二法。一法身。二如來藏體。如來藏體。即是真實。此真實為空隱覆。故接于藏體明空義隱覆。壞一切煩惱藏者。上來明佛三諦究竟。今第四釋佛知道諦究竟。悟煩惱本來不起。故名為壞。非前有今無。故稱為壞也。

勝鬘寶窟卷下(之本)

勝鬘寶窟卷下(之末)

慧日道場沙門釋吉藏撰

世尊此四聖諦下。此是第十。一諦章。上來前四章。通明量無量究竟非究竟。此下四章。就無量諦中更明取捨。謂三諦不究竟。一滅諦究竟。上四章為二。初明無量諦。次三章辨如來藏法身空義隱覆。今四章亦開為二章正論諦究竟非究竟非究竟。次兩章。謂如來藏依持及清凈隱覆。初二章論諦即二。第一對三諦非究竟。明滅諦是究竟。第二對昔依非究竟。今一滅諦依是究竟。問。何故一諦對今。一依對昔。答。前聖諦章。以對昔有量。明今無量。故一諦不復對昔。上來對今三諦非究竟。是故須對今

【現代漢語翻譯】有，又是倒也。一切苦下，明知苦滅有三：一略釋，二廣釋，三總結。今是第三也。但上來就廣中，即明空義隱覆。既明空義隱覆竟，即是于滅諦。是故今總結也。問：何故就滅諦體中，明空義隱覆真實？答：通別二義。言通義者，真實即是滅諦，此真為空義隱覆，故就滅諦明空義隱覆。言別義者，上滅諦體中明二法：一法身（Dharmakāya），二如來藏體（Tathāgatagarbha）。如來藏體，即是真實，此真實為空隱覆，故接于藏體明空義隱覆。壞一切煩惱藏者，上來明佛三諦究竟，今第四釋佛知道諦究竟，悟煩惱本來不起，故名為壞，非前有今無，故稱為壞也。

勝鬘寶窟卷下(之本)

勝鬘寶窟卷下(之末)

慧日道場沙門釋吉藏撰

世尊此四聖諦下，此是第十，一諦章。上來前四章，通明量無量究竟非究竟。此下四章，就無量諦中更明取捨。謂三諦不究竟，一滅諦究竟。上四章為二：初明無量諦，次三章辨如來藏法身空義隱覆。今四章亦開為二章正論諦究竟非究竟非究竟。次兩章，謂如來藏依持及清凈隱覆。初二章論諦即二：第一對三諦非究竟，明滅諦是究竟；第二對昔依非究竟，今一滅諦依是究竟。問：何故一諦對今，一依對昔？答：前聖諦章，以對昔有量，明今無量，故一諦不復對昔。上來對今三諦非究竟，是故須對今

【English Translation】 Yes, it is also the reverse. Underneath all suffering, it is clearly known that there are three aspects to the cessation of suffering: first, a brief explanation; second, a detailed explanation; and third, a conclusion. This is the third aspect. However, the above discussion, within the detailed explanation, implicitly reveals the meaning of emptiness. Since the meaning of emptiness has been implicitly revealed, it pertains to Nirodha Satya (滅諦, the Truth of Cessation). Therefore, this is the conclusion. Question: Why is the true meaning of emptiness implicitly revealed within the essence of Nirodha Satya? Answer: There are two meanings, general and specific. In the general sense, reality is Nirodha Satya, and this reality implicitly reveals the meaning of emptiness. Therefore, the meaning of emptiness is implicitly revealed within Nirodha Satya. In the specific sense, the essence of Nirodha Satya above reveals two Dharmas: first, Dharmakāya (法身, Dharma Body); second, Tathāgatagarbha (如來藏, the Womb of the Thus-Come One). The essence of Tathāgatagarbha is reality, and this reality is implicitly revealed as emptiness. Therefore, it connects to the essence of the Garbha (藏) to implicitly reveal the meaning of emptiness. 'Destroying all the storehouses of afflictions' means that the above explains the ultimate nature of the Buddha's three truths. Now, the fourth explanation reveals the ultimate nature of the Buddha's Path Truth, realizing that afflictions originally do not arise. Therefore, it is called 'destroying,' not that they existed before and now do not, hence it is called 'destroying'.

Śrīmālādevīsiṃhanāda Sūtra Treasure Trove, Scroll 2 (Beginning)

Śrīmālādevīsiṃhanāda Sūtra Treasure Trove, Scroll 2 (End)

Composed by Śramaṇa Śākya-kirti (釋吉藏) of the Wisdom Sun Bodhimanda (慧日道場)

Regarding the World-Honored One's Four Noble Truths below, this is the tenth chapter, the Chapter on the One Truth. The previous four chapters generally explain the measurable and immeasurable, the ultimate and non-ultimate. The following four chapters, within the immeasurable truths, further clarify what to accept and what to reject. Namely, the three truths are not ultimate, while one truth, Nirodha Satya (滅諦, the Truth of Cessation), is ultimate. The above four chapters are divided into two parts: first, explaining the immeasurable truths; second, the three chapters discuss the Tathāgatagarbha (如來藏, the Womb of the Thus-Come One), Dharmakāya (法身, Dharma Body), and the implicit revelation of the meaning of emptiness. These four chapters are also divided into two parts: the first two chapters directly discuss the ultimate and non-ultimate nature of the truths. The next two chapters discuss the Tathāgatagarbha's reliance and the implicit revelation of purity. The first two chapters on the truths are twofold: first, contrasting the three non-ultimate truths to show that Nirodha Satya is ultimate; second, contrasting the past non-ultimate reliance to show that the present reliance on the one Nirodha Satya is ultimate. Question: Why is one truth contrasted with the present, and one reliance contrasted with the past? Answer: The previous chapter on the Noble Truths, by contrasting the past measurable, clarifies the present immeasurable. Therefore, the one truth is no longer contrasted with the past. The above contrasts the present three non-ultimate truths, therefore it is necessary to contrast the present.

三非究竟。明一滅究竟。上來未對昔依明今一依。是故對昔依非究竟。辨今依究竟。一諦章。以對今三非究竟。明今一滅究竟。是故一依不更對今三依非究竟。一依是究竟。就此一章。以二門釋之。一來意門。從聖諦其空義隱覆上。已論昔諦非究竟。今無量究竟。今就無量諦中。自簡三非究竟。一是究竟。故有一諦章來。又欲明佛教大宗舒捲之。佛法廣說則八萬四千。攝八萬四千在於八諦。次攝八諦唯成一四諦。雖有四諦終歸一諦。唯此一諦。是其真實。對多是故言一。若歸一諦。則無覆多。無多亦不可言一。故法華云。是法不可示。言辭相寂滅。大品云。是四諦平等。佛不能行。佛不能到。蓋是佛法之大宗也。第二釋名門。言一諦者。四諦之中其唯簡取一苦滅諦。故名為一。此一非虛妄及異。故名為諦也。就文二。一對虛明實。二不思議下。對情顯深。初中。前略。后廣釋之。此四諦三是無常一是常者。是其略也。此四者。牒上無作四也。上從一切如來乃至壞一切煩惱藏修一切苦滅道。此是廣釋無作四聖諦竟。故今牒之。所以云此四聖諦也。三是無常者。謂苦集道也。此之三諦。四義故無常。一相各異故。二因緣生故。三本無今有故。四已有還無故。滅諦翻此四。故名為常。然若通就理論之。則四諦同入真如。故悉

【現代漢語翻譯】現代漢語譯本三非究竟（三種非究竟的諦）。明一滅究竟（明白唯一的滅諦是究竟的）。上面（的論述）沒有針對過去的（苦、集、道）三諦，而是依據明白現在的唯一滅諦。因此，針對過去的（苦、集、道）三諦是非究竟的。辨明現在的（滅）諦是究竟的。一諦章（關於一諦的章節）。用針對現在的（滅）諦，（說明過去的苦、集、道）三諦是非究竟的。明白現在的唯一滅諦是究竟的。因此，唯一（滅）諦不再次針對現在的（苦、集、道）三諦，（因為它們）是非究竟的。唯一（滅）諦是究竟的。就這一章而言，用兩個門來解釋它。一是來意門（說明本章的來意）。從聖諦的空義被隱蔽開始，已經論述了過去的諦是非究竟的，現在（要論述）無量（的滅諦）是究竟的。現在就無量的諦中，自己簡擇（苦、集、道）三諦是非究竟的，一是（滅）諦是究竟的。所以有一諦章的出現。又想闡明佛教的大宗（旨）的舒展和收縮。佛法廣說則有八萬四千法門，攝八萬四千法門在於八諦（四聖諦和四真諦）。再次攝八諦唯成一四諦。雖有四諦，最終歸於一諦。唯有此一諦，是其真實。針對多（諦）所以說一（諦）。如果歸於一諦，就沒有覆蓋的多（諦）。沒有多（諦）也不可說一（諦）。所以《法華經》說：『是法不可示，言辭相寂滅。』《大品般若經》說：『是四諦平等，佛不能行，佛不能到。』大概這就是佛法的大宗（旨）吧。第二是釋名門（解釋名稱）。說一諦，是在四諦之中，只簡擇取一苦滅諦，所以名為一。此一（諦）不是虛妄以及與（其他諦）相異，所以名為諦。就文（章結構）分為二。一是『對虛明實』（針對虛妄，闡明真實），二是從『不思議下』（不思議之下）開始，『對情顯深』（針對情識，顯示深奧）。最初（的『對虛明實』）中，前面是簡略的，後面是廣泛地解釋它。『此四諦三是無常一是常者』（這四諦中，三個是無常的，一個是常的），這是簡略的。『此四者』（這四個），是重複上面無作四（聖諦）。上面從『一切如來』（一切如來）乃至『壞一切煩惱藏修一切苦滅道』（破壞一切煩惱藏，修一切苦滅道）。這是廣泛地解釋無作四聖諦完畢。所以現在重複它。所以說『此四聖諦』。三是無常者（三個是無常的），謂苦集道也（指的是苦諦、集諦和道諦）。此之三諦（這三個諦），因為四個原因所以是無常的。一是相各異故（相狀各自不同），二是因緣生故（因緣所生），三是本無今有故（本來沒有現在有），四是已有還無故（已經有了還會消失）。滅諦翻此四（滅諦與此四點相反），所以名為常（被稱為常）。然而如果通就理論來說，則四諦同入真如（四諦都進入真如），所以都...

【English Translation】 English version The three are not ultimately real. Clarifying that the one cessation is ultimately real. The above (discussion) did not address the past three truths (suffering, accumulation, path), but relied on clarifying the present one truth of cessation. Therefore, addressing the past three truths (suffering, accumulation, path) is not ultimately real. Discriminating that the present (cessation) truth is ultimately real. The chapter on the one truth. Using the present (cessation) truth to address (the past suffering, accumulation, path) three truths as not ultimately real. Clarifying that the present one cessation truth is ultimately real. Therefore, the one (cessation) truth does not again address the present three truths (suffering, accumulation, path) as not ultimately real. The one (cessation) truth is ultimately real. Regarding this chapter, it is explained using two approaches. First, the approach of intent. Starting from the hidden meaning of emptiness in the noble truths, it has already been discussed that the past truths are not ultimately real, and now (it will be discussed that) the immeasurable (cessation truth) is ultimately real. Now, within the immeasurable truths, self-select the three truths (suffering, accumulation, path) as not ultimately real, and the one (cessation) truth as ultimately real. Therefore, the chapter on the one truth appears. Furthermore, it is intended to clarify the expansion and contraction of the great principle of Buddhism. The Dharma spoken extensively is eighty-four thousand teachings, encompassing the eighty-four thousand teachings within the eight truths (the four noble truths and the four true truths). Next, encompassing the eight truths, they become only the four noble truths. Although there are four noble truths, they ultimately return to one truth. Only this one truth is its reality. Addressing the many (truths), therefore it is said to be one (truth). If returning to one truth, there is no covering of the many (truths). Without the many (truths), it cannot be said to be one (truth). Therefore, the Lotus Sutra says: 'This Dharma cannot be shown, words and speech are extinguished.' The Mahaprajnaparamita Sutra says: 'These four truths are equal, the Buddha cannot practice them, the Buddha cannot reach them.' This is probably the great principle of Buddhism. Second, the approach of explaining the name. Saying 'one truth' is, within the four truths, only selecting the one truth of the cessation of suffering, therefore it is named one. This one (truth) is not false or different (from other truths), therefore it is named truth. Regarding the text (chapter structure), it is divided into two. First, 'addressing the false to clarify the real,' and second, starting from 'below the inconceivable,' 'addressing the emotions to reveal the profound.' In the initial ('addressing the false to clarify the real'), the beginning is brief, and the end is extensively explained. 'These four truths, three are impermanent, and one is permanent,' this is brief. 'These four,' are repeating the above four uncreated (noble truths). Above, from 'all Tathagatas' to 'destroying all stores of afflictions, cultivating all paths of the cessation of suffering.' This is extensively explaining the four uncreated noble truths completely. Therefore, now repeating it. Therefore, it is said 'these four noble truths.' The three are impermanent, referring to suffering, accumulation, and path. These three truths are impermanent because of four reasons. First, their appearances are different. Second, they are produced by causes and conditions. Third, they originally did not exist, but now they do. Fourth, they exist but will disappear. The truth of cessation reverses these four, therefore it is called permanent. However, if generally speaking in terms of theory, then the four truths all enter Suchness, therefore all...

名為常。此是差別無差別義。若無差別差別者。宜開四句。一苦集二諦。但是無常。二滅諦但是常。三道諦亦常無常。若是四諦中道常。此是因道。故名無常。若是佛果之道。稱之為常。四泯上三門。歸乎一相。言妄慮絕。不可說常無常也。故中論觀如來品云。寂滅相中。無常等四也。即此章下文。若定執涅槃常。生死無常。是墮二見。故知理未曾常無常也。何以故下。第二廣釋。前問起發。何故三諦皆是無常。一諦是常。下解釋之也。前解三諦有二。初正解。是故苦諦下。總結也。正解凡有六句。初三明是。后三辨非。三諦者牒前也。入有為者。苦集及道為三相所為。故曰有為。又有為是總。三諦是別。收別入總。故言入有為相。本無今有。已有還無。故是無常。實無有法。倒有情所起。故名虛妄。言非諦者。非是真諦。言非常者。非是真常。言非依者。非是真依。有為剎那不住。不能作染凈依持。故言非依。總結易知。下釋一諦亦二。初釋。后結。還翻上六。三句明非。三句明是。離有為相者。異上初句。不從緣集。故離有為。言是常者。此句正應名非無常。異前第二。非虛妄者。異上第三。言是諦者。對前非虛妄是真諦。涅槃云。若法不真。不名實諦。此是就體為言。若智會前理。智亦名諦。是則二乘有苦諦。

而無真實。今以境實為諦。如雲諸佛菩薩有諦有真實。言是常者。對前第二明理是常。言是依者。對上非依。以是常住是可依。是故下結。結中少前二句。謂非常非依。有人言。從一苦滅諦。是第十一章。常住安隱一依。前明有虛妄法非是依。今明真依者。乃是金剛心外眾苦盡處。離有為相。常住不變。此真依也。今明此中雖辨于依。為成滅諦。故不同此釋。上來第一對虛明實。不思議下。第二對妄情顯深。于下初言不思議者。總嘆顯深。絕凡聖境界。故名不思議。下別顯之。別中有二。一理出情外。二凡夫識者二見顛倒下。有人言此文是顛倒真實章。既言二見顛倒及二乘。如七日嬰兒。以二乘執苦無常。不見常樂滅理。亦是顛倒。一滅諦理。出此凡聖境界。稱為真實。此釋於今文及義並好。但后列十五章名。顛倒真實是一依之後。今乃明在一依之前。有此一好。未敢用也。今謂上明理出情外。此辨情不及理。初中有三。謂法。譬。合。三章各二。初二者。滅諦過一切眾生心識所緣者。出過凡也。亦非二乘智慧境者。過二乘。以出過凡聖境界。則釋上不思議也。有人言。從是滅諦過一切眾生心識所緣。是顛倒真實章。今且依前說也。但須知之。譬中二者。如盲喻不見眾色。譬過眾生心所緣也。色譬滅諦。盲喻凡夫也。

【現代漢語翻譯】現代漢語譯本而無真實。現在認為境是真實的，是真諦。如果說諸佛菩薩有真諦有真實，說它是常，是針對前面第二點說明理是常。說它是依，是針對上面說的非依。因為它是常住的，是可以依靠的。所以下面總結，總結中缺少前面兩句，即非常非依。有人說，從一苦滅諦開始，是第十一章，常住安穩是唯一的依靠。前面說明有虛妄法不是依靠，現在說明真正的依靠，是金剛心外眾苦滅盡之處，遠離有為之相，常住不變，這才是真正的依靠。現在說明此中雖然辨別于依，是爲了成就滅諦，所以不同意這種解釋。上面第一點是對虛妄說明真實。不思議以下，第二點是對妄情顯示深奧。在下面初言不思議，是總的讚歎，顯示深奧，超越凡聖境界，所以名為不思議。下面分別顯示它，分別中有二，一是理超出情外，二是凡夫識者二見顛倒以下。有人說這段文字是顛倒真實章。既然說二見顛倒以及二乘，就像七日嬰兒，因為二乘執著苦和無常，不見常樂滅理，也是顛倒。一滅諦理，超出此凡聖境界，稱為真實。這種解釋對現在的文和義都很好。但後面列十五章名，顛倒真實是在一依之後，現在卻說明在一依之前，有這一點好，未敢採用。現在認為上面說明理超出情外，這裡辨別情不及理。初中有三，即法、譬、合，三章各有二。最初的兩個是，滅諦超過一切眾生心識所緣，是超出凡夫。也不是二乘智慧的境界，是超出二乘。因為超出凡聖境界，所以解釋上面所說的不思議。有人說，從是滅諦超過一切眾生心識所緣開始，是顛倒真實章。現在暫且按照前面的說法。但要知道，譬喻中的兩個是，如盲人比喻看不見各種顏色，比喻超過眾生心所緣。顏色比喻滅諦，盲人比喻凡夫。

【English Translation】 English version And without reality. Now, taking the realm as real is the truth. If it is said that all Buddhas and Bodhisattvas have truth and reality, saying it is 'constant' is in response to the second point above, clarifying that principle is constant. Saying it is 'reliance' is in response to the above 'non-reliance'. Because it is permanent, it is reliable. Therefore, the following concludes, the conclusion lacking the first two sentences, namely, 'non-constant' and 'non-reliance'. Some say that from 'one suffering cessation truth' onwards is Chapter 11, 'constant abiding peace' is the sole reliance. The previous clarifies that illusory dharmas are not reliance, now clarifying that the true reliance is the place where all sufferings cease outside the Vajra mind, away from conditioned appearances, permanently unchanging, this is the true reliance. Now clarifying that although reliance is distinguished here, it is to accomplish the cessation truth, so this interpretation is not agreed with. The first point above clarifies reality against illusion. 'Inconceivable' below, the second point reveals profundity against deluded emotions. In the following, the initial saying 'inconceivable' is a general praise, revealing profundity, surpassing the realm of ordinary and holy, therefore named 'inconceivable'. The following separately reveals it, in the separation there are two, one is that principle exceeds emotions, two is 'ordinary people knowers, two views inverted' below. Some say this passage is the chapter on inverted reality. Since it speaks of two views inverted and the Two Vehicles (Shravakayana and Pratyekabuddhayana) (two vehicles of Hinayana Buddhism), like a seven-day-old infant, because the Two Vehicles are attached to suffering and impermanence, not seeing the principle of permanence, bliss, cessation, and purity, it is also inverted. The principle of one cessation truth exceeds this realm of ordinary and holy, called reality. This interpretation is good for both the current text and meaning. But the later list of fifteen chapter names, 'inverted reality' is after 'one reliance', now clarifying that it is before 'one reliance', this one good point, I dare not adopt. Now I think that the above clarifies that principle exceeds emotions, here distinguishing that emotions do not reach principle. In the beginning there are three, namely, Dharma (teaching), simile, and combination, each chapter having two. The first two are, the cessation truth exceeds the object of all beings' minds, exceeding the ordinary. It is also not the realm of the Two Vehicles' wisdom, exceeding the Two Vehicles. Because it exceeds the realm of ordinary and holy, it explains the above-mentioned 'inconceivable'. Some say that from 'this cessation truth exceeds the object of all beings' minds' onwards is the chapter on inverted reality. Now let's follow the previous saying. But know that, the two in the simile are, like the blind man's metaphor of not seeing various colors, a metaphor for exceeding the object of beings' minds. Color is a metaphor for cessation truth, the blind man is a metaphor for ordinary people.

七日嬰兒不見日輪。第二譬過二乘境界。日喻滅諦。七日嬰兒喻二乘也。七日嬰兒。但見余色。不見日輪。二乘能觀苦空。日輪既盛。翻有損眼之義。以譬常住。二乘所未宜知。凡夫全不見。如生盲。二乘分見。如嬰兒嬰兒有眼。而眼弱。日輪強。故不明瞭。又嬰兒但見光。全不見輪。喻二乘但得事滅。不體法身本性寂滅。下合亦二。苦滅諦者。合前眾色及日輪也。非凡心緣。合生盲不見。亦非二乘下。合嬰兒不見日輪也。凡夫識者。上來第一理出情外。自下第二情不及理。又法。譬。合。明凡夫二乘不見本性寂滅諦。此下釋不見所以。凡夫二乘並有過失。是故不見滅諦。就文為二。一雙標二門。二雙釋二門。初中有二。一標凡夫過失章門。一切羅漢下。標二乘章門。凡夫章門有二。初二見章門次顛倒章門。二乘智是清凈者。對凡夫二見顛倒。故目二乘為清凈。邊見者。此下廣釋章。二門即二。初釋凡夫過失章門。次釋二乘章門。初門中。前釋二見。后釋顛倒。前中初言邊見者有三。謂標。釋。結。斷常二見乖于中道。故目為邊。若以無見為斷見。有見為常見。此則通於五見。今唯邊見。為斷常正是五見中之一也。釋有二。一依我起邊。二見諸行下。依法起邊。依我起中。凡夫者出起見人也。於五受陰起見境界。我見

【現代漢語翻譯】現代漢語譯本七日嬰兒看不見太陽。（第一譬喻）這比喻二乘（聲聞和緣覺）的境界。（第二譬喻）太陽比喻滅諦（Nirvana）。七日嬰兒比喻二乘。七日嬰兒，只能看見其他顏色，看不見太陽。二乘能觀察苦和空。太陽的光芒過於強烈，反而會損傷眼睛，這是用來比喻常住（eternal）。二乘不適合瞭解常住。凡夫完全看不見，就像天生失明的人一樣。二乘只能部分看見，就像嬰兒一樣。嬰兒有眼睛，但眼睛很弱；太陽的光芒很強，所以看不清楚。而且嬰兒只能看見光，完全看不見太陽的形狀，比喻二乘只能得到事滅（extinction of phenomena），不能體會法身（Dharmakaya）的本性寂滅（inherent tranquility）。下面的內容也與此相合。苦滅諦，與前面的各種顏色和太陽相合。不是凡夫的心所能緣到的，與生盲看不見相合。也不是二乘，與嬰兒看不見太陽相合。凡夫的認識，是說第一種道理超出情識之外，從下面開始說第二種情識達不到道理。又用譬喻和合的方式，說明凡夫和二乘看不見本性寂滅的真諦。下面解釋看不見的原因。凡夫和二乘都有過失，所以看不見滅諦。從文義上分為兩部分：一是雙標二門，二是雙釋二門。最初的部分中有兩個方面：一是標示凡夫過失的章節，二是標示一切羅漢以下二乘的章節。凡夫的章節有兩個方面：一是二見的章節，二是顛倒的章節。二乘的智慧是清凈的，與凡夫的二見顛倒相對，所以稱二乘為清凈。邊見，下面廣泛解釋這個章節。二門就是兩個方面：一是解釋凡夫過失的章節，二是解釋二乘的章節。在第一個章節中，先解釋二見，后解釋顛倒。在前面的部分中，首先說邊見有三個方面，即標示、解釋和總結。斷見和常見這兩種見解違背了中道，所以稱為邊見。如果把無見當作斷見，把有見當作常見，那麼這就通於五見。現在只說邊見，因為斷見和常見正是五見中的一種。解釋分為兩個方面：一是依我而起的邊見，二是看見諸行（all phenomena）而起的邊見。依我而起中，凡夫是產生這種見解的人。在五受陰（five aggregates of clinging）中產生見解境界，即我見（self-view）。

【English Translation】 English version A seven-day-old infant cannot see the sun. (First analogy) This is analogous to the realm of the Two Vehicles (Śrāvaka and Pratyekabuddha). (Second analogy) The sun is analogous to Nirvāṇa (extinction). The seven-day-old infant is analogous to the Two Vehicles. A seven-day-old infant can only see other colors, not the sun. The Two Vehicles can observe suffering and emptiness. The sun's light is too strong, which can damage the eyes, which is used to describe the eternal. The Two Vehicles are not suitable to understand the eternal. Ordinary people cannot see it at all, just like a person born blind. The Two Vehicles can only see it partially, just like an infant. The infant has eyes, but the eyes are weak; the sun's light is strong, so it cannot see clearly. Moreover, the infant can only see the light, and cannot see the shape of the sun at all, which is analogous to the Two Vehicles only obtaining the extinction of phenomena, and not being able to experience the inherent tranquility of the Dharmakāya (body of the law). The following content is also consistent with this. The extinction of suffering, is consistent with the various colors and the sun in front. It is not what ordinary people's minds can reach, which is consistent with the blind people not being able to see. Nor is it the Two Vehicles, which is consistent with the infant not being able to see the sun. Ordinary people's understanding is that the first principle is beyond the reach of emotions, and from below, the second emotion cannot reach the principle. Also, using analogy and synthesis to explain that ordinary people and the Two Vehicles cannot see the true meaning of the inherent tranquility. The following explains the reason why they cannot see it. Ordinary people and the Two Vehicles have faults, so they cannot see Nirvāṇa. From the meaning of the text, it is divided into two parts: one is the double standard two doors, and the other is the double interpretation of the two doors. The initial part has two aspects: one is the chapter marking the faults of ordinary people, and the other is the chapter marking the Two Vehicles below all Arhats. The chapter on ordinary people has two aspects: one is the chapter on the two views, and the other is the chapter on inversion. The wisdom of the Two Vehicles is pure, which is opposite to the two views and inversion of ordinary people, so the Two Vehicles are called pure. Extreme views, the following is a broad explanation of this chapter. The two doors are two aspects: one is to explain the chapter on the faults of ordinary people, and the other is to explain the chapter on the Two Vehicles. In the first chapter, first explain the two views, and then explain the inversion. In the previous part, first say that there are three aspects of extreme views, namely marking, explanation and summary. The two views of annihilationism and eternalism violate the Middle Way, so they are called extreme views. If non-seeing is regarded as annihilationism, and seeing is regarded as eternalism, then this applies to the five views. Now only talk about extreme views, because annihilationism and eternalism are one of the five views. The explanation is divided into two aspects: one is the extreme view arising from the self, and the other is the extreme view arising from seeing all phenomena. In the arising from the self, ordinary people are the people who produce this view. In the five aggregates of clinging, a realm of views arises, namely the self-view.

妄想計著生見者。正明起見。明起見中有二。一起我見。二起斷常。於五受陰前起我身中有我。則是身見。故經言六十二見。以身見為本。身見為本身見即是斷常之因。是故前明起我見。妄想者。起我見所由。無我計我。所云妄想。執實有我。起決定心。名為計著。生二見者。此明從我見生邊見。計即陰我。陰滅我滅。而生斷見。離陰計我。陰滅我存。而生常見。是名下。第三結也。若望正道。凡夫有三重顛倒。本來無陰。而計有陰。一顛倒也。二于陰上。復計為我。二重倒也。三而於我上覆起斷常。謂三重倒也。故法華論解種種驚怖云無人法。謂人法即是顛倒驚怖也。見諸行無常。第二計行斷。就法明斷常。昔羅什法師云。斷常有二。一執人斷常。二計行斷常。當羅什在世。未有此經。而解與經合。就依法中。初依生死涅槃二法。以起邊見。二依色心而起邊見。就初生死涅槃法中有二。初別明於生死涅槃起斷常見。次總明起見過失。見諸行無常是斷見者。依生死法起斷見也。五陰集起。名為諸行。又中論行品云。五陰從行生。故名行見。此諸行無常滅壞。故斷見。是斷見非正見者。結以顯非也。見涅槃常是常見者。依涅槃法起常見也。別論正是大涅槃。通則三乘所得。皆是涅槃。問。涅槃實常。還見為常。應是正見

【現代漢語翻譯】現代漢語譯本執著于妄想而產生邪見的人，正是因為對『明』（Vidya）的錯誤理解而產生邪見。這種錯誤的理解包含兩種：一是產生『我見』（Atma-drishti），二是產生『斷常』二見（Uccheda-sasvata-drishti）。在五受陰（Panca-skandha）之前，認為『我的身體中有一個我』，這就是『身見』（Satkayadrishti）。所以經中說有六十二見，以身見為根本。身見本身就是斷常二見的起因。因此，前面說明了『我見』的產生。『妄想』，是產生我見的根源。本來沒有『我』，卻錯誤地認為有『我』，這就是所謂的妄想。執著地認為確實有『我』，並對此產生堅定的信念，就叫做『計著』。產生兩種邪見，這是說明從我見產生邊見。如果認為陰（Skandha）滅『我』也滅，就會產生『斷見』（Uccheda-ditthi）；如果認為離開陰，『我』仍然存在，就會產生『常見』（Sassata-ditthi）。以上是第三個總結。如果從正道的角度來看，凡夫有三重顛倒：本來沒有陰，卻認為有陰，這是第一重顛倒；在陰的基礎上，又認為有『我』，這是第二重顛倒；在『我』的基礎上，又產生斷常二見，這是第三重顛倒。所以，《法華論》解釋種種驚怖，說是因為執著于『無人法』，認為人法是顛倒驚怖的根源。『見諸行無常』，這是第二種，執著于『行』（Samskara）的斷滅。這是就法（Dharma）的角度來說明斷常。過去鳩摩羅什（Kumarajiva）法師說，斷常有兩種：一是執著於人的斷常，二是執著於行的斷常。當鳩摩羅什在世時，還沒有這部經，但他的解釋與經義相符。就依法的角度來說，首先依據生死（Samsara）和涅槃（Nirvana）兩種法，產生邊見；其次依據色（Rupa）和心（Citta）產生邊見。就生死涅槃法來說，首先分別說明在生死和涅槃中產生斷常見，其次總的說明產生邪見的過失。『見諸行無常是斷見者』，這是依據生死法產生斷見。五陰的聚集生起，叫做『諸行』。又《中論·行品》說，五陰從行而生，所以叫做行。這些行是無常的，會滅壞，所以是斷見。『是斷見非正見者』，這是總結，表明這不是正見。『見涅槃常是常見者』，這是依據涅槃法產生常見。分別來說，真正的是大涅槃（Maha-Nirvana），通俗來說，三乘（Triyana）所證得的，都是涅槃。問：涅槃實際上是常，如果認為涅槃是常，應該是正見嗎？

【English Translation】 English version Those who generate views based on delusional clinging arise from a misunderstanding of 'Vidya' (clarity). This misunderstanding contains two aspects: first, the arising of 'Atma-drishti' (self-view); second, the arising of 'Uccheda-sasvata-drishti' (annihilationist and eternalist views). Before the five aggregates of clinging (Panca-skandha), the thought 'there is a self in my body' is 'Satkayadrishti' (personality belief). Therefore, the sutras speak of sixty-two views, with personality belief as the root. Personality belief itself is the cause of annihilationist and eternalist views. Hence, the arising of self-view is explained first. 'Delusion' is the origin of self-view. The assumption of a self where there is no self is called delusion. Clinging to the belief that a self truly exists and forming a firm conviction about it is called 'clinging'. The generation of two wrong views explains how extreme views arise from self-view. If one believes that when the aggregates (Skandha) cease, the 'self' also ceases, then one generates 'Uccheda-ditthi' (annihilation view); if one believes that apart from the aggregates, the 'self' still exists, then one generates 'Sassata-ditthi' (eternal view). The above is the third conclusion. From the perspective of the right path, ordinary beings have three layers of delusion: originally there are no aggregates, yet they believe there are aggregates, which is the first layer of delusion; on top of the aggregates, they further believe there is a 'self', which is the second layer of delusion; and on top of the 'self', they further generate annihilationist and eternalist views, which is the third layer of delusion. Therefore, the Mahayana-samgraha explains that various terrors arise from clinging to the idea of 'no person, no dharma', considering the belief in person and dharma as the root of delusion and terror. 'Seeing all phenomena as impermanent' is the second, clinging to the annihilation of 'Samskara' (volitional formations). This explains annihilation and permanence from the perspective of Dharma. In the past, Master Kumarajiva said that there are two types of annihilation and permanence: one is clinging to the annihilation and permanence of a person, and the other is clinging to the annihilation and permanence of phenomena. When Kumarajiva was alive, this sutra did not yet exist, but his explanation aligns with the sutra's meaning. From the perspective of relying on the Dharma, first, based on the two dharmas of Samsara (birth and death) and Nirvana (liberation), extreme views arise; second, based on Rupa (form) and Citta (mind), extreme views arise. Regarding the dharmas of Samsara and Nirvana, first, it separately explains the generation of annihilationist and eternalist views in Samsara and Nirvana; second, it generally explains the faults of generating wrong views. 'Seeing all phenomena as impermanent is an annihilation view', which is generating an annihilation view based on the dharma of Samsara. The aggregation and arising of the five aggregates is called 'all phenomena'. Also, the Mulamadhyamakakarika, chapter on 'Samskaras', says that the five aggregates arise from Samskaras, hence they are called Samskaras. These Samskaras are impermanent and will perish, hence it is an annihilation view. 'This is an annihilation view, not a right view', which is a conclusion indicating that this is not a right view. 'Seeing Nirvana as permanent is an eternal view', which is generating an eternal view based on the dharma of Nirvana. Specifically, the true one is Maha-Nirvana (Great Nirvana), and generally speaking, what the Three Vehicles (Triyana) attain is all Nirvana. Question: Nirvana is actually permanent, so if one sees Nirvana as permanent, should it be a right view?

。何故言是邊見。答。涅槃雖復是常。是因緣常。非定性常。取為性常。故是邊見。是常見非正見者。結以顯非。理實生死涅槃中。皆起斷常。但眾生現見生死無常滅壞。多起斷見。見涅槃法無為永安。多起常見。故偏說之。妄想見故者。總明斷常起之所由。妄想見故。起于斷常。言妄想者。實非是常。橫謂言常。故云妄想。寶性論云。不滅有為行。以離斷見邊。不取無為涅槃。以離常見邊。所以爾者。以生死即涅槃。故無可滅。涅槃即生死。故無別常。故論云。第一義諦。說生死法名為涅槃。此二法不分別故。彼論云。無分別之人。不分別世間。不分別涅槃。有人言。明此計非是念念生滅無常。乃言一切萬法死後生見。凈佛國土見。亦不應除也。于身諸根者。此就色心起邊見亦二。初明邊見。次明過失。然於色心得具起斷常。於色法起常見者。如謂五大是常。及微塵之常。心法亦起斷見。如受滅我滅。今此中就色明斷。就心辨常者。並據顯現為言耳。于身諸根。分別見壞。于續不見。起斷見者。依壞色起斷見也。眼耳鼻等。是身諸根現見盡滅。名見法壞也。于未來世。更有報起。名有相續。愚闇不見。謂之斷。此是見壞。而不見續。故是斷見。妄想見故者。明起見所由也。於心相續下。明依心計常。心法續起。明心

【現代漢語翻譯】現代漢語譯本何故說是邊見？答：涅槃雖然是常，但這是因緣所生的常，不是固定不變的常。如果執取它為固定不變的常，那就是邊見。說這是常見而非正見，是爲了通過否定來顯明真理。實際上，在生死和涅槃中，都會產生斷見和常見。但眾生親眼見到生死的無常和滅壞，所以容易產生斷見；見到涅槃的無為和永恒安樂，所以容易產生常見。因此，這裡偏重於說明斷見和常見。『妄想見故』，總的說明了斷見和常見產生的原因。因為是妄想見，所以才會產生斷見和常見。所謂的妄想，是指實際上不是常，卻錯誤地認為是常，所以說是妄想。《寶性論》說：『不滅有為行，以離斷見邊。不取無為涅槃，以離常見邊。』之所以這樣說，是因為生死即是涅槃，所以沒有什麼可以滅的；涅槃即是生死，所以沒有什麼特別的常。所以，《論》中說：『在第一義諦中，說生死法名為涅槃，這兩種法沒有分別。』《寶性論》中說：『沒有分別的人，不分別世間，也不分別涅槃。』有人說，這裡所說的並非是唸唸生滅的無常，而是說一切萬法死後才產生見解，以及見到清凈佛國土的見解，這些也不應該排除。『于身諸根者』，這是就色法和心法產生邊見來說的，也分為兩種。首先說明邊見，其次說明過失。然而，對於色法和心法，都可以產生斷見和常見。對於色法產生常見，比如認為五大（地、水、火、風、空）是常，以及微塵是常。對於心法也可能產生斷見，比如認為受（感受）滅了，我就滅了。這裡就色法說明斷見，就心法辨析常見，這只是根據顯現的情況來說的。『于身諸根，分別見壞，于續不見，起斷見者』，這是依據壞滅的色法而產生斷見。眼、耳、鼻等是身諸根，親眼見到它們消亡，這叫做『見法壞』。『于未來世，更有報起，名有相續』，愚昧無知的人看不見這一點，就認為是斷滅，這就是隻見壞滅，而看不見相續，所以是斷見。『妄想見故者』，說明了產生斷見的原因。『於心相續下』，說明了依據心法而執著于常見。心法相續生起，說明心

【English Translation】 English version Why is it said to be a biased view? The answer is: Although Nirvana (Nirvana) is constant, it is a constancy arising from conditions (Hetu-pratyaya). It is not a fixed, inherent constancy (Niyatatva-nityata). Taking it as an inherent constancy is therefore a biased view. Saying it is a common view (Samanya-drishti) rather than a correct view (Samyag-drishti) is to reveal the truth by negation. In reality, both in Samsara (birth and death) and Nirvana, views of annihilation (Uccheda-drishti) and permanence (Shashvata-drishti) arise. However, beings directly see the impermanence (Anitya) and destruction (Bhanga) of Samsara, so they easily develop a view of annihilation. Seeing the unconditioned (Asamskrita) and eternal bliss (Shashvata-sukha) of Nirvana, they easily develop a view of permanence. Therefore, the emphasis here is on explaining the views of annihilation and permanence. 'Due to deluded views (Mithya-drishti-hetu)', this generally explains the cause of the arising of views of annihilation and permanence. Because it is a deluded view, views of annihilation and permanence arise. So-called delusion means that something is actually not permanent, but is mistakenly thought to be permanent, hence it is called delusion. The Ratnagotravibhāga (Treatise on the Jewel Nature) says: 'Not destroying conditioned actions (Sasrava-karma), to be free from the extreme of annihilation. Not grasping unconditioned Nirvana, to be free from the extreme of permanence.' The reason for this is that Samsara is Nirvana, so there is nothing to be destroyed; Nirvana is Samsara, so there is no separate permanence. Therefore, the Treatise says: 'In the ultimate truth (Paramartha-satya), the Dharma (teachings) of Samsara is called Nirvana, these two Dharmas are not different.' The Ratnagotravibhāga says: 'A person without discrimination (Nirvikalpa), does not discriminate between the world (Loka) and does not discriminate between Nirvana.' Some say that what is being discussed here is not the impermanence of moment-to-moment arising and ceasing, but rather the view that all Dharmas (phenomena) arise after death, and the view of seeing a pure Buddha-land (Buddha-kshetra), these should not be excluded either. 'Regarding the body and its faculties (Kaya-indriya)', this is in terms of the arising of biased views from form (Rupa) and mind (Citta), and it is also divided into two. First, the biased view is explained, and then the faults are explained. However, regarding form and mind, views of annihilation and permanence can both arise. Regarding form, the view of permanence arises, such as thinking that the five great elements (Pancha-mahabhuta) (earth, water, fire, wind, space) are permanent, and that atoms (Paramanu) are permanent. Regarding mind, the view of annihilation can also arise, such as thinking that when feeling (Vedana) ceases, 'I' cease. Here, the view of annihilation is explained in terms of form, and the view of permanence is analyzed in terms of mind, this is only according to the apparent situation. 'Regarding the body and its faculties, distinguishing and seeing destruction, not seeing continuity, giving rise to the view of annihilation', this is based on the destruction of form giving rise to the view of annihilation. The eyes, ears, nose, etc., are the faculties of the body, directly seeing their extinction, this is called 'seeing the destruction of Dharma'. 'In the future, there will be retribution arising, called continuity (Sambandha)', ignorant people do not see this, and think it is annihilation, this is only seeing destruction and not seeing continuity, so it is the view of annihilation. 'Due to deluded views', this explains the cause of the arising of the view. 'Regarding the continuity of mind', this explains clinging to the view of permanence based on mind. The continuous arising of mind explains the mind.

相續。凡夫不知。謂是常然。愚闇不解。不知剎那間意識境界。顯不解相。剎那是念。唸唸之中。前為意根。后為意識。意根意識。分齊各異。名剎那間意識境界。凡夫不解。故便起常見。猶如小兒。見旋火輪謂不斷絕也。問。何故云意識境界起常見。不云五識起。答。意識多緣無量境界。故多計意識為常。五識各主一塵。代謝易知。故偏言意識。又五識托現五塵。不得循環長久在緣。意識通緣去來。或憶本事。故於意識通緣多生常見。又釋。前已云心相續。此言意與識。于中不知隨境生滅。故生常見。則六識通在其內。上來第一明起邊見。下對顯起見過失。此妄想見。牒上所辨斷常二見。于彼義若過若不及者。正明過失。有人言。謂於前一苦滅義。斷者太過。常者不及。問。前計我人等以為斷常。何關滅事。而於滅事明過與不及。答。理不離事故爾。故起斷見。謗無世事。以無事故。不得就之推求取實。名為太過。彼常見者。執取事相。不得舍事以取實義。說為不及。其猶世人。見繩為蛇。棄求繩。此是太過。留蛇取繩。便為不及。此亦如是。有人言。此斷常妄見。于彼理滅定義。若過不及也。以斷見謂諸法一向滅。不知理滅是有。故名太過。以常見謂諸法相續常。不知理滅。離相寂滅靜。不可說常。故名不及也。

【現代漢語翻譯】現代漢語譯本相續。凡夫不明白，認為它是永恒不變的。愚昧昏暗，不理解剎那間的意識境界，顯現出不理解的形態。剎那即是念頭。在每個念頭之中，前一個念頭是意根（manas, the root of mind），后一個念頭是意識（vijñāna, consciousness）。意根和意識，它們的作用範圍和界限各有不同，這被稱為剎那間的意識境界。凡夫不理解這一點，因此就產生了常見（eternalism）。就像小孩子，看到旋轉的火輪，就認為它沒有斷絕一樣。問：為什麼說意識境界容易產生常見，而不說五識（five consciousnesses）容易產生常見？答：因為意識能夠緣取無量無邊的境界，所以人們大多認為意識是常恒的。而五識各自只專注於一個塵境（sense object），其生滅變化容易被察覺，所以這裡特別強調意識。而且五識依賴於顯現的五塵，不能循環往復、長久地緣取。意識能夠通達過去和未來，或者回憶過去的事情，因此對於意識，人們更容易產生常見。另一種解釋是，前面已經說了心相續，這裡說的是意和識，人們不明白它們隨著外境而生滅變化，因此產生常見。那麼六識（six consciousnesses）都包含在其中了。上面第一點說明了產生邊見（extreme views）。下面針對性地揭示產生過失。這種妄想見，是針對上面所辨析的斷見（nihilism）和常見。對於斷見和常見的意義，如果有所過或有所不及，就正是說明了過失。有人說，這是指對於前面所說的一種苦滅的意義，認為斷滅是太過，認為常恒是不及。問：前面計執我、人等為斷常，這和滅有什麼關係？為什麼要在滅的事情上說明過與不及？答：理不離開事，所以是這樣的。因此產生斷見，誹謗沒有前世後世的因果之事。因為沒有因果之事，就無法從中推求真實的意義，這叫做太過。那些持常見的人，執著於事物的表象，不能捨棄事物的表象來獲取真實的意義，這叫做不及。這就好比世人，把繩子看成蛇，丟棄繩子而去尋求蛇，這就是太過。留下蛇而去取繩子，就是不及。這裡也是這樣。有人說，這種斷常的妄見，對於理滅的定義，有所過或有所不及。因為持斷見的人認為諸法一概斷滅，不知道理滅是存在的，所以叫做太過。持常見的人認為諸法相續常恒，不知道理滅是離相寂滅的，是靜止的，不可說常，所以叫做不及。

【English Translation】 English version Continuity. Ordinary people do not understand this, considering it to be constant and unchanging. They are ignorant and do not comprehend the realm of consciousness in an instant (kṣaṇa), revealing a state of incomprehension. A kṣaṇa is a thought. Within each thought, the preceding thought is the manas (意根, the root of mind), and the subsequent thought is the vijñāna (意識, consciousness). The manas and vijñāna have different scopes and boundaries, and this is called the realm of consciousness in an instant. Ordinary people do not understand this, and therefore they give rise to eternalism (常見, śāśvatavāda). It is like a child who sees a rotating fire wheel and thinks it is continuous and unbroken. Question: Why is it said that the realm of consciousness easily gives rise to eternalism, and not the five consciousnesses (五識, pañca vijñāna-kāyāḥ)? Answer: Because consciousness can cognize limitless realms, people mostly consider consciousness to be constant. The five consciousnesses each focus on a single sense object (塵境, viṣaya), and their arising and ceasing are easily perceived. Therefore, consciousness is particularly emphasized here. Moreover, the five consciousnesses rely on the manifested five sense objects and cannot continuously and perpetually cognize them. Consciousness can penetrate the past and future, or recall past events. Therefore, people are more likely to give rise to eternalism regarding consciousness. Another explanation is that the continuity of mind has already been mentioned earlier. Here, it refers to manas and vijñāna. People do not understand that they arise and cease according to external circumstances, and therefore they give rise to eternalism. Thus, the six consciousnesses (六識, ṣaḍ-vijñāna-kāyāḥ) are all included within it. The first point above explains the arising of extreme views (邊見, antagrahadṛṣṭi). The following specifically reveals the faults of arising views. This deluded view is directed at the nihilism (斷見, ucchedavāda) and eternalism that were analyzed above. Regarding the meaning of nihilism and eternalism, if there is excess or deficiency, it precisely illustrates the faults. Some say that this refers to the meaning of the cessation of suffering mentioned earlier, considering annihilation to be excessive and permanence to be deficient. Question: Earlier, the clinging to 'I,' 'person,' etc., was considered as nihilism and eternalism. What does this have to do with cessation? Why is it necessary to explain excess and deficiency in the matter of cessation? Answer: Principle does not depart from phenomena, so it is like this. Therefore, nihilism arises, slandering the causal events of past and future lives. Because there are no causal events, it is impossible to seek true meaning from them, and this is called excess. Those who hold eternalism cling to the appearance of things and cannot abandon the appearance of things to obtain true meaning, and this is called deficiency. It is like a person who sees a rope as a snake, discarding the rope and seeking the snake, which is excess. Keeping the snake and taking the rope is deficiency. It is the same here. Some say that this deluded view of nihilism and eternalism, regarding the definition of cessation in principle, has excess or deficiency. Because those who hold nihilism believe that all dharmas are completely annihilated, not knowing that cessation in principle exists, it is called excess. Those who hold eternalism believe that all dharmas are continuously permanent, not knowing that cessation in principle is the quiescence of separation from characteristics, is stillness, and cannot be said to be permanent, so it is called deficiency.

有人言。色心皆有過與不及。於色法過者。現陰壞。謂是斷。是為若過。不見後續。名為不及。見心相續。謂是常。名為若過。不知剎那相間。名為不及。有人言。有為諸法無常。計佛亦無常。故言若過。若不及者。涅槃是真常。乃居金剛心外。向計現五陰無常身。即是涅槃。此去涅槃太遠。故言不及。今依文釋。斷為太過者。見諸根滅壞。即謂未來無復續起。故為太過。見心生滅相續。即謂凝然常。不知生滅。名為不及。無常謂常。無斷謂斷。名為異想分別。上來第一廣明二見。顛倒眾生下。第二次明顛倒。顛倒眾生者。舉倒見人也。見於五受陰。是倒見處。謂是有漏五陰也。無常常等。是倒見相。別就常倒中有三。一無常者。是倒所迷法。二言常者。是倒所建立。三言想者。是倒想也。體是真見。通名說想。又無為有。故名為想。常倒既爾。餘三亦然。通而論之。於五陰同起四倒。別則迷色起于凈倒。迷受起樂。迷識起常。迷想迷行起於我倒。問。五陰實是無常苦樂等。凡夫何緣計為常等。答。如雜心云。以其相似相續覆故。計之為常。威儀覆故。計以為樂。作業覆故。計以為我。薄皮覆故。計以為凈。問。經中說生死法具有五義。無常。苦。空。無我。不凈。今此何故偏說四種。翻為四倒。答。此等離合故爾。

【現代漢語翻譯】現代漢語譯本有人說，色（Rupa，物質）和心（Citta，精神）都有過與不及的偏頗。對於色法來說，『過』是指執著于斷滅，認為現象界的壞滅就是斷滅，這就是所謂的『過』，看不到後續的因果相續。『不及』是指執著于常見，認為心是恒常相續的，這就是所謂的『過』，不瞭解剎那生滅的相續，這就是所謂的『不及』。有人說，有為諸法是無常的，因此認為佛也是無常的，這叫做『過』。如果認為涅槃（Nirvana，寂滅）是真常，並且在金剛心之外去尋求涅槃，或者執著于現在的五蘊（Panca-khandha，色、受、想、行、識）無常之身就是涅槃，這離真正的涅槃太遠了，所以叫做『不及』。現在根據經文解釋，認為斷滅是太過，是因為見到諸根（Indriya，眼、耳、鼻、舌、身、意）滅壞，就認為未來不會再有相續生起，所以是太過。見到心念生滅相續，就認為是凝然不變的常，不瞭解生滅的真相，就叫做不及。把無常當成常，把無斷當成斷，這叫做異想分別。上面第一部分廣泛地闡明了兩種錯誤的見解。『顛倒眾生』以下，是第二次說明顛倒。『顛倒眾生』，是舉出具有顛倒見解的人。對於五受陰（Panca-vedanakhandha，感受）的執著，是產生顛倒見解的地方，指的是有漏的五陰。無常、常等等，是顛倒見解的相狀。特別就常顛倒來說，有三種：一是無常，這是被顛倒所迷惑的法；二是說常，這是顛倒所建立的；三是說想，這是顛倒的妄想。它的本體是真見，總稱為『說想』。又把無當成有，所以叫做『想』。常顛倒如此，其餘三種（樂倒、我倒、凈倒）也是這樣。總的來說，對於五陰同時生起四種顛倒。分別來說，迷惑於色陰而生起凈倒，迷惑于受陰而生起樂倒，迷惑于識陰而生起常倒，迷惑于想陰和行陰而生起我倒。問：五陰實際上是無常、苦、空、無我等等，凡夫為什麼會執著為常等等呢？答：如《雜心論》所說，因為相似相續的遮蔽，所以執著為常；因為威儀的遮蔽，所以執著為樂；因為作業的遮蔽，所以執著為我；因為薄皮的遮蔽，所以執著為凈。問：經中說生死法具有五種意義：無常、苦、空、無我、不凈。現在這裡為什麼只說四種，並且翻轉為四倒呢？答：這是因為離合的緣故。

【English Translation】 English version Some say that both Rupa (form, matter) and Citta (mind, consciousness) have excess and deficiency. Regarding Rupa, 'excess' refers to clinging to annihilation, considering the destruction of phenomena as complete cessation, which is called 'excess,' failing to see the subsequent continuity of cause and effect. 'Deficiency' refers to clinging to permanence, considering the mind as eternally continuous, which is called 'excess,' not understanding the momentary arising and ceasing, which is called 'deficiency.' Some say that all conditioned dharmas are impermanent, therefore considering the Buddha also as impermanent, which is called 'excess.' If one considers Nirvana (liberation) as truly permanent and seeks Nirvana outside the Vajra mind, or clings to the present impermanent body of the five skandhas (Panca-khandha, form, feeling, perception, mental formations, consciousness) as Nirvana, this is too far from true Nirvana, so it is called 'deficiency.' Now, according to the text, considering annihilation as excess is because seeing the destruction of the sense faculties (Indriya, eye, ear, nose, tongue, body, mind), one thinks that there will be no further arising in the future, so it is excess. Seeing the continuous arising and ceasing of thoughts, one considers it as a static permanence, not understanding the truth of arising and ceasing, which is called deficiency. Taking impermanence as permanence, taking non-cessation as cessation, this is called distorted discrimination. The first part above extensively clarifies the two wrong views. 'Deluded beings' below is the second explanation of delusion. 'Deluded beings' refers to people with deluded views. Clinging to the five aggregates of feeling (Panca-vedanakhandha, sensation) is where deluded views arise, referring to the contaminated five skandhas. Impermanence, permanence, etc., are the characteristics of deluded views. Specifically, regarding the delusion of permanence, there are three aspects: first, impermanence, which is the dharma deluded by delusion; second, saying permanence, which is established by delusion; third, saying thought, which is the delusion's false thought. Its essence is true seeing, generally called 'saying thought.' Also, taking non-existence as existence, so it is called 'thought.' The delusion of permanence is like this, and so are the other three (delusion of pleasure, delusion of self, delusion of purity). Generally speaking, the four delusions arise simultaneously regarding the five skandhas. Specifically, being deluded by the form skandha gives rise to the delusion of purity, being deluded by the feeling skandha gives rise to the delusion of pleasure, being deluded by the consciousness skandha gives rise to the delusion of permanence, and being deluded by the perception and mental formations skandhas gives rise to the delusion of self. Question: The five skandhas are actually impermanent, suffering, empty, selfless, etc. Why do ordinary people cling to them as permanent, etc.? Answer: As the Miscellaneous Abhidharma says, because of the obscuration of similar continuity, they cling to them as permanent; because of the obscuration of dignified behavior, they cling to them as pleasure; because of the obscuration of actions, they cling to them as self; because of the obscuration of thin skin, they cling to them as purity. Question: The sutras say that the dharmas of birth and death have five meanings: impermanent, suffering, empty, selfless, impure. Why are only four mentioned here, and reversed into the four inversions? Answer: This is because of separation and combination.

若就生死無我法中。分二無我。則有五義。如成實說。眾生空者。名之為空法。法體空者。說為無我。如維摩中。眾生空者。說為無我。法體空者。名之為空。故彼經言。眾生是道場。知無我故。一切法是道場。知諸法空故。由分此二。故有五義。翻對此五。倒亦應爾。言此今合故。但云四耳。問。凡夫起我倒。是何等我。答。是人我也。今明無我者。人無我也。又問。無我理通染凈。今此何故偏說生死。以為無我。翻之為倒。答。然我無我。通局不定。凡有四種。一就解惑二情相對。生死有我。涅槃無我。以著我故。世間受生。故說有我。離我不生。使證涅槃。故說無我。故地經言。世間受生。皆以著我。若離著我。則無有生。斯文顯矣。二就法相虛實相對。生死無我。涅槃有我。生死之法。虛誑不實。又不自在。故名無我。涅槃真實。具八自在。故說有我。故經說言。生死無常。無我樂凈。涅槃之法常樂我凈。三據如理二俱無我。故經言。凡夫我空。乃至諸佛。生死法空。乃至涅槃者。四就假用及實。以論生死涅槃二俱有我。生死我者有其二種。一者世諦假名之我。謂五陰法和合為人。故經說言。眾生佛性不離六法。六法者。所謂五陰及我。二實性之我。故經說言。二十五有有我不耶。佛言有我。我者所謂如來藏

【現代漢語翻譯】現代漢語譯本：如果就生死和無我的法理中，區分兩種無我，則有五種含義。如《成實論》所說，眾生是空的，稱之為空法；法體是空的，稱為無我。如《維摩詰經》中，眾生是空的，稱為無我；法體是空的，稱之為空。所以該經說：『眾生是道場，因為知道無我；一切法是道場，因為知道諸法空。』由於區分這兩種無我，所以有五種含義。反過來對應這五種含義，顛倒也是如此。說『此今合』，所以只說四種。問：凡夫生起的我執，是哪一種我？答：是人我。現在說明的無我，是人無我。又問：無我的道理貫通染凈，現在為何偏說生死，作為無我，反過來說是顛倒？答：然而，我說有我或無我，範圍不固定，凡有四種情況：一、就解惑和情執相對而言，生死中有我，涅槃中無我。因為執著於我，世間才受生，所以說有我；離開我執，才能證得涅槃，所以說無我。所以《地持經》說：『世間受生，都是因為執著於我；如果離開執著於我，就沒有生。』這段經文很明顯。二、就法相的虛實相對而言，生死中無我，涅槃中有我。生死的法，虛妄不實，又不自在，所以稱為無我；涅槃真實，具足八種自在，所以說有我。所以經中說：『生死是無常、無我、無樂、無凈；涅槃的法是常、樂、我、凈。』三、根據如理的觀察，二者都無我。所以經中說：『凡夫的我空，乃至諸佛，生死法空，乃至涅槃。』四、就假用和真實而言，討論生死和涅槃，二者都有我。生死中的我，有兩種：一是世俗諦的假名之我，指五陰法和合為人。所以經中說：『眾生佛性不離六法。』六法是指五陰和我。二是實性之我。所以經中說：『二十五有中有我嗎？』佛說：『有我。』我指的是如來藏（Tathagatagarbha）。

【English Translation】 English version: If, concerning the Dharma of no-self in birth and death, we distinguish two kinds of no-self, then there are five meanings. As the Satyasiddhi Shastra says, the emptiness of sentient beings is called the empty Dharma; the emptiness of the Dharma-body is said to be no-self. As in the Vimalakirti Sutra, the emptiness of sentient beings is said to be no-self; the emptiness of the Dharma-body is called emptiness. Therefore, that sutra says: 'Sentient beings are the Bodhimanda (place of enlightenment), because they know no-self; all Dharmas are the Bodhimanda, because they know all Dharmas are empty.' Because of distinguishing these two, there are five meanings. Reversing these five, the inversion is also the same. Saying 'these are now combined,' therefore only four are mentioned. Question: What kind of self is the self-attachment that ordinary people arise from? Answer: It is the self of person. The no-self that is now being explained is the no-self of person. Furthermore, question: The principle of no-self pervades both defilement and purity. Why is it now specifically said that birth and death are no-self, and reversing it is an inversion? Answer: However, my saying 'there is self' or 'there is no-self' has no fixed scope; there are generally four kinds of situations: First, in relation to resolving delusion and emotional attachment, there is self in birth and death, and no-self in Nirvana (liberation). Because of attachment to self, the world receives birth, so it is said there is self; leaving self-attachment, one can attain Nirvana, so it is said there is no-self. Therefore, the Bodhisattvabhumi Sutra says: 'The world receives birth, all because of attachment to self; if one leaves attachment to self, then there is no birth.' This passage is clear. Second, in relation to the reality and unreality of Dharma characteristics, there is no-self in birth and death, and there is self in Nirvana. The Dharmas of birth and death are unreal and untrue, and also not self-governing, so they are called no-self; Nirvana is real, possessing eight kinds of self-mastery, so it is said there is self. Therefore, the sutra says: 'Birth and death are impermanent, no-self, not pleasurable, and impure; the Dharma of Nirvana is permanent, pleasurable, self, and pure.' Third, according to correct reasoning, both are no-self. Therefore, the sutra says: 'The self of ordinary people is empty, even for all Buddhas, the Dharmas of birth and death are empty, even Nirvana.' Fourth, in terms of provisional use and reality, discussing birth and death and Nirvana, both have self. The self in birth and death has two kinds: one is the conventional truth of the provisional name of self, referring to the aggregation of the five skandhas (aggregates) as a person. Therefore, the sutra says: 'The Buddha-nature of sentient beings is inseparable from the six Dharmas.' The six Dharmas refer to the five skandhas and self. The second is the self of true nature. Therefore, the sutra says: 'Is there a self in the twenty-five realms of existence?' The Buddha said: 'There is a self.' The self refers to the Tathagatagarbha (Buddha-nature).

性。生死之中具斯二我。涅槃亦爾。諸德和合。名之為佛。是其假我。窮其體實。即是性我。我無我義。通局如是。今據第二。故說生死一向無我。翻之宣說取我為倒也。一切阿羅漢下。上來明凡夫二見及顛倒。從此下釋二乘上智。就文為二。初明二乘不見真實。從或有眾生信佛語下。第二明有能信之人。凈智者。對前凡夫二見及顛倒之垢。故名凈智。於一切智境界者。一諦理是一切智之境界。及如來法身者。是佛界德。二乘雖有凈智。本不見此二也。或有眾生下。第二齣能信之人。于中有三。一明地前以為正見。二何以故下。釋正見。三是真子下。嘆其正見。初句言或有眾生者。泛舉正見人也。能信者希。故言或有。所謂種性解行眾生。亦通發心已上也。信佛語故者。正見所由。自未證法。依教生信。名信佛語。起常等想。是正見心。未有真智。故名為想。非顛倒見。辨正異邪。異前凡夫所起四倒。是名正見下。此結名也。何以故下。第二解釋。何以故者問也。前於五陰起常等想。名為顛倒。今亦起常等想。何以故名正。下對釋之。如來法身是常。舉境顯心。以法身既常。如常而解。是故非倒。常波羅蜜者。良以如來到常住彼岸。故稱波羅蜜。問。佛德無量。何故偏舉四耶。答佛德雖眾。蓋乃且據一門為言耳。于中

【現代漢語翻譯】現代漢語譯本性（自性）。生死之中具備這兩個『我』（假我和真我）。涅槃也是如此。諸種功德和合在一起，稱之為佛，這是假我。窮盡其本體的真實，那就是性我（真我）。『我』與『無我』的含義，其範圍有通有局，就像這樣。現在根據第二種（真我），所以說生死是一概『無我』的，反過來宣說執取『我』是顛倒的。『一切阿羅漢』以下，上面說明凡夫的兩種見解以及顛倒。從這裡以下解釋二乘（聲聞乘和緣覺乘）的上等智慧。就文義分為兩部分。首先說明二乘不能見到真實。從『或有眾生信佛語』以下，第二說明有能夠相信的人。『凈智』，是針對前面凡夫的兩種見解以及顛倒的污垢，所以稱為凈智。『於一切智境界者』，一諦理（唯一的真理）是一切智的境界。『及如來法身者』，是佛的境界功德。二乘雖然有凈智，但原本不能見到這兩者。『或有眾生』以下，第二部分是指出能夠相信的人。其中有三點。第一說明地前（菩薩十地之前）的修行者以為是正見。第二『何以故』以下，解釋正見。第三『是真子』以下，讚歎其正見。第一句說『或有眾生』，是泛指有正見的人。能夠相信的人很少，所以說『或有』。所謂種性解行眾生，也包括髮心以上的修行者。『信佛語故者』，是正見的原因。自己沒有證得佛法，依靠教義產生信心，稱為信佛語。生起常等想，這是正見的心。還沒有真正的智慧，所以稱為『想』。不是顛倒見，辨別正與邪，不同於前面凡夫所產生的四種顛倒。『是名正見下』，這是總結命名。『何以故下』，第二部分是解釋。『何以故者』是提問。前面對於五陰生起常等想，稱為顛倒。現在也生起常等想，為什麼稱為正見？下面是針對提問的解釋。如來法身是常，舉出境界來顯示心。因為法身既然是常，按照常的理解，所以不是顛倒。『常波羅蜜者』，是因為如來到達常住的彼岸，所以稱為波羅蜜（到達彼岸）。問：佛的功德無量，為什麼偏偏舉出四種呢？答：佛的功德雖然眾多，大概只是根據一個方面來說罷了。其中

【English Translation】 English version The nature (Svabhava). Within Samsara (birth and death), both of these 'selves' (the provisional self and the true self) are present. Nirvana is also like this. The aggregation of all virtues is called Buddha, which is the provisional self. Exhaustively investigating its true essence is the true self. The meaning of 'self' and 'non-self' has both inclusive and exclusive aspects, just like this. Now, according to the second (true self), it is said that Samsara is entirely 'non-self', and conversely, proclaiming the attachment to 'self' is inverted. From 'All Arhats' onwards, the above explains the two views and inversions of ordinary beings. From here onwards, it explains the superior wisdom of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The text is divided into two parts. First, it explains that the two vehicles cannot see the truth. From 'Or there are beings who believe in the Buddha's words' onwards, the second explains that there are people who can believe. 'Pure wisdom' (凈智, Jing Zhi) is in contrast to the defilements of the two views and inversions of ordinary beings, hence it is called pure wisdom. 'In the realm of all-knowing' (於一切智境界者, Yu Yiqie Zhi Jingjie Zhe), the one truth (一諦理, Yi Di Li) is the realm of all-knowing. 'And the Dharmakaya of the Tathagata' (及如來法身者, Ji Rulai Fashen Zhe) is the merit of the Buddha's realm. Although the two vehicles have pure wisdom, they originally cannot see these two. From 'Or there are beings' onwards, the second part points out those who can believe. There are three points in it. First, it explains that practitioners before the ten Bhumis (菩薩十地, Pusa Shi Di) consider it to be right view. Second, from 'Why is it so' onwards, it explains right view. Third, from 'They are true sons' onwards, it praises their right view. The first sentence, 'Or there are beings', refers generally to people with right view. Those who can believe are few, hence it says 'or there are'. The so-called beings of lineage, understanding, and practice also include those who have already generated the aspiration for enlightenment. 'Because they believe in the Buddha's words' is the reason for right view. If one has not realized the Dharma oneself, relying on the teachings to generate faith is called believing in the Buddha's words. Generating the thought of permanence, etc., is the mind of right view. Not yet having true wisdom, it is called 'thought'. It is not an inverted view, distinguishing right from wrong, different from the four inversions generated by ordinary beings earlier. 'This is called right view' is the concluding naming. From 'Why is it so' onwards, the second part is the explanation. 'Why is it so' is a question. Earlier, generating the thought of permanence, etc., towards the five skandhas was called inversion. Now, also generating the thought of permanence, etc., why is it called right view? The following is the explanation in response to the question. The Dharmakaya of the Tathagata is permanent, raising the realm to reveal the mind. Because the Dharmakaya is permanent, understanding it as permanent, therefore it is not inverted. 'Permanent Paramita' (常波羅蜜者, Chang Bōluómì Zhě) is because the Tathagata has reached the shore of permanence, hence it is called Paramita (到達彼岸, Daoda Bi'an, reaching the other shore). Question: The Buddha's merits are immeasurable, why are only four mentioned? Answer: Although the Buddha's merits are numerous, it is probably just speaking from one aspect. Among them

略以七義釋之。一簡異凡夫。于有為中妄謂常樂我凈。是故今就佛果德說真常樂我凈。故經言。世間常樂我凈有字無義。出世常樂我凈有字有義。二治患不同。生死法中有四種患。謂無常苦無我不凈。翻對彼故。宣說如來常樂我凈。三翻倒不同。聲聞聞說生死之法無常苦等。謂佛亦然。起四顛倒。翻對彼故。說佛常等。四除障不同。故立四種。言四障者。如寶性論說。一者緣相。謂無明地。障佛真凈。對除彼故。說佛真凈。二者因相。謂無漏業。障佛真我。對除彼故。說佛真我。三者生相。謂意生身。以此意生苦陰身故。障佛真樂。對治彼故。說佛真樂。四者壞相。謂變易死。障佛真常。對除彼故。說佛真常。五對治闡提等四種過故。果德佛說常樂我凈。如寶性論說。一闡提謗法。對治彼故。說佛真凈。二外道著我。對治彼故。說佛真我。三聲聞畏苦。對治彼故。說佛真樂。四辟支舍心。舍諸眾生。對治彼故。說佛真常。六酬因不同。故立四種。言四因者。如寶性論說。一者信心。除闡提謗法。得佛真凈。二者波若。除外道著我。得佛真我。三者三昧。以空三昧。除聲聞畏苦。得佛真樂。四者大悲常隨眾生。除辟支舍心。得佛真常。以斯四義。故立四種也。七攝論云。四種生死。一方便生死。二因緣生死。三有有生死

【現代漢語翻譯】現代漢語譯本：略以七種意義解釋它。第一，區別于凡夫。凡夫在有為法中錯誤地認為有常、樂、我、凈。因此，現在就佛果的功德來說真常、真樂、真我、真凈。所以經中說：『世間的常、樂、我、凈，有字而無義；出世間的常、樂、我、凈，有字也有義。』第二，治療的病患不同。生死法中有四種病患，即無常、苦、無我、不凈。爲了翻轉這些，所以宣說如來的常、樂、我、凈。第三，顛倒的理解不同。聲聞乘人聽聞生死之法是無常、苦等，認為佛也是這樣，從而產生四種顛倒。爲了翻轉這些顛倒，所以說佛具有常等功德。第四，去除的障礙不同。所以建立四種（功德）。所說的四種障礙，如《寶性論》所說：第一是緣相（pratyaya-lakṣaṇa），即無明之地，障礙佛的真凈。爲了去除這種障礙，所以說佛具有真凈。第二是因相（hetu-lakṣaṇa），即無漏業，障礙佛的真我。爲了去除這種障礙，所以說佛具有真我。第三是生相（utpāda-lakṣaṇa），即意生身（manomayakāya），因為這個意生苦陰身，障礙佛的真樂。爲了對治這種障礙，所以說佛具有真樂。第四是壞相（vyaya-lakṣaṇa），即變易死，障礙佛的真常。爲了去除這種障礙，所以說佛具有真常。第五，爲了對治闡提（icchantika）等四種過失，果德佛宣說常、樂、我、凈。如《寶性論》所說：第一，闡提誹謗佛法，爲了對治這種過失，所以說佛具有真凈。第二，外道執著於我，爲了對治這種過失，所以說佛具有真我。第三，聲聞畏懼痛苦，爲了對治這種過失，所以說佛具有真樂。第四，辟支佛（pratyekabuddha）捨棄利益眾生的心，爲了對治這種過失，所以說佛具有真常。第六，酬報的因不同，所以建立四種（功德）。所說的四種因，如《寶性論》所說：第一是信心，去除闡提誹謗佛法的過失，獲得佛的真凈。第二是般若（prajna），去除外道執著於我的過失，獲得佛的真我。第三是三昧（samadhi），通過空三昧，去除聲聞畏懼痛苦的過失，獲得佛的真樂。第四是大悲，恒常隨順眾生，去除辟支佛捨棄利益眾生的心，獲得佛的真常。因為這四種意義，所以建立四種（功德）。第七，《攝大乘論》說，四種生死：一是方便生死，二是因緣生死，三是有有生死。

【English Translation】 English version: It is briefly explained with seven meanings. First, it distinguishes from ordinary beings (凡夫). Ordinary beings mistakenly believe in permanence (常), bliss (樂), self (我), and purity (凈) within conditioned phenomena (有為法). Therefore, now, based on the virtues of the Buddha's fruit (佛果), it speaks of true permanence, true bliss, true self, and true purity. Thus, the sutra says: 'The permanence, bliss, self, and purity of the world (世間) have words but no meaning; the permanence, bliss, self, and purity beyond the world (出世間) have both words and meaning.' Second, the illnesses treated are different. There are four illnesses in the laws of birth and death (生死法), namely impermanence (無常), suffering (苦), non-self (無我), and impurity (不凈). To reverse these, the Tathagata's (如來) permanence, bliss, self, and purity are proclaimed. Third, the inverted understandings are different. Hearers (聲聞) hear that the laws of birth and death are impermanent, suffering, etc., and think that the Buddha (佛) is also like that, thus giving rise to four inversions (顛倒). To reverse these inversions, it is said that the Buddha possesses virtues such as permanence. Fourth, the obstacles removed are different. Therefore, four (virtues) are established. The four obstacles, as stated in the Ratnagotravibhāga (寶性論): first is the characteristic of condition (緣相) (pratyaya-lakṣaṇa), which is the ground of ignorance (無明), obstructing the Buddha's true purity (真凈). To remove this obstacle, it is said that the Buddha possesses true purity. Second is the characteristic of cause (因相) (hetu-lakṣaṇa), which is unwholesome karma (無漏業), obstructing the Buddha's true self (真我). To remove this obstacle, it is said that the Buddha possesses true self. Third is the characteristic of arising (生相) (utpāda-lakṣaṇa), which is the mind-made body (意生身) (manomayakāya), because this mind-made body of suffering aggregates (苦陰身) obstructs the Buddha's true bliss (真樂). To counteract this obstacle, it is said that the Buddha possesses true bliss. Fourth is the characteristic of decay (壞相) (vyaya-lakṣaṇa), which is the change and death (變易死), obstructing the Buddha's true permanence (真常). To remove this obstacle, it is said that the Buddha possesses true permanence. Fifth, to counteract the four faults of the icchantikas (闡提) and others, the Buddha of fruition (果德佛) proclaims permanence, bliss, self, and purity. As stated in the Ratnagotravibhāga (寶性論): first, the icchantikas slander the Dharma (佛法). To counteract this fault, it is said that the Buddha possesses true purity. Second, the non-Buddhists are attached to self. To counteract this fault, it is said that the Buddha possesses true self. Third, the Hearers fear suffering. To counteract this fault, it is said that the Buddha possesses true bliss. Fourth, the Pratyekabuddhas (辟支佛) abandon the mind of benefiting sentient beings. To counteract this fault, it is said that the Buddha possesses true permanence. Sixth, the causes repaid are different, so four (virtues) are established. The four causes, as stated in the Ratnagotravibhāga (寶性論): first is faith, removing the fault of the icchantikas slandering the Dharma, obtaining the Buddha's true purity. Second is prajna (般若), removing the fault of non-Buddhists being attached to self, obtaining the Buddha's true self. Third is samadhi (三昧), through emptiness samadhi, removing the fault of Hearers fearing suffering, obtaining the Buddha's true bliss. Fourth is great compassion, constantly following sentient beings, removing the mind of Pratyekabuddhas abandoning the benefit of sentient beings, obtaining the Buddha's true permanence. Because of these four meanings, four (virtues) are established. Seventh, the Abhidharmasamuccaya (攝大乘論) says, four kinds of birth and death: first is birth and death of skillful means, second is birth and death of conditions, third is birth and death of existence.

。四無有生死。方便生死者。即是寶性論中緣相也。無明為感生之緣。故名為緣。即此緣是感生死家之方便。果從緣作。名方便生死。對治方便生死。故說于凈德。因緣生死者。即寶性論中因相也。無漏業因緣。能感變易生死。果從因立名。故云因緣生死。對治彼故。說於我德。有有生死者。有生復有死。故言有有生死。即是寶性論中生相。此是當體立名。故言有有生死。對治彼故。說於樂德。問。寶性論直言生相。今何故言有生復有死。答。寶性論對第四壞相。故說第三為生。攝論對第四有死無生。故說第三有生有死。無有生死者。金剛心唯有于死。無復有生。故言無有生死。亦當體立名。即寶性論中壞相。壞相即是有死無生。對治此故。說佛真常。通稱波羅蜜者。謂到彼岸事究竟。無極佛果為彼岸。智度論云。智度是真波羅蜜。菩薩因佛慧而得波羅蜜名。問。以何義故。名常樂我凈。答依寶性論。凈有二義。一本來自性清凈。以同相故。言同相者。法華論云。三乘六道。同有真如法身。故云同相。二離垢清凈。以勝相故。同相即是有垢真如。勝相即無垢真如。同相即法華論性凈。勝相即方便凈。我有二義。一離外道虛妄我執戲論故。二離聲聞無我戲論故。樂有二義。一離一切煩惱習氣。證一切法故。二離一切苦。

【現代漢語翻譯】現代漢語譯本四無有生死：指的是方便生死，這在《寶性論》（Ratnagotravibhāga）中被稱為『緣相』（pratyaya-laksana）。無明（avidya）是產生生命和死亡的條件，因此被稱為『緣』。這個『緣』是導致生死輪迴的方便之門。果報由因緣而生，因此稱為『方便生死』。爲了對治這種『方便生死』，所以宣說清凈的功德。因緣生死：指的是《寶性論》中的『因相』（hetu-laksana）。無漏業（anasrava-karma）的因緣能夠導致變易生死（parinama-marana）。果報由因緣而立，因此稱為『因緣生死』。爲了對治這種『因緣生死』，所以宣說我的功德。有有生死：指的是有生有死的狀態，這在《寶性論》中被稱為『生相』（jati-laksana）。這是直接根據其自身性質而命名的，因此稱為『有有生死』。爲了對治這種『有有生死』，所以宣說快樂的功德。問：為什麼《寶性論》直接說『生相』，而這裡卻說『有生復有死』呢？答：《寶性論》是爲了對應第四個『壞相』（bhanga-laksana），所以將第三個相稱為『生』。《攝大乘論》（Mahāyānasaṃgraha）是爲了對應第四個『有死無生』，所以將第三個相稱為『有生有死』。無有生死：指的是金剛心（vajra-citta）只有死亡，不再有生，因此稱為『無有生死』。這也是直接根據其自身性質而命名的，即《寶性論》中的『壞相』。『壞相』就是有死無生。爲了對治這種『壞相』，所以宣說佛的真常。通稱波羅蜜（pāramitā）：指的是到達彼岸，事情究竟圓滿。無極的佛果就是彼岸。《智度論》（Mahāprajñāpāramitopadeśa）說：『般若（prajñā）是真正的波羅蜜。』菩薩因為佛的智慧而得到波羅蜜的名稱。問：根據什麼意義，稱為常、樂、我、凈（nitya, sukha, atman, subha）呢？答：根據《寶性論》，凈（subha）有兩種含義：一是本來自性清凈，因為具有相同的體性。所謂『同相』，如《法華論》（Saddharma-pundarika-upadesa）所說：三乘（triyana）六道（sad-gati），都具有真如法身（tathāgatagarbha-dharmakāya），所以稱為『同相』。二是遠離垢染的清凈，因為具有殊勝的體性。『同相』就是有垢的真如，『勝相』就是無垢的真如。『同相』就是《法華論》中的性凈，『勝相』就是方便凈。我（atman）有兩種含義：一是遠離外道虛妄的我執戲論，二是遠離聲聞（sravaka）無我的戲論。樂（sukha）有兩種含義：一是遠離一切煩惱習氣，證得一切法，二是遠離一切痛苦。

【English Translation】 English version 『Four without birth and death』 refers to 『expedient birth and death,』 which is called 『pratyaya-laksana』 (condition aspect) in the Ratnagotravibhāga (Treatise on the Buddha-nature). Ignorance (avidya) is the condition for generating life and death, hence it is called 『pratyaya』 (condition). This 『pratyaya』 is the expedient means for entering the house of birth and death. The result arises from conditions, hence it is called 『expedient birth and death.』 To counteract this 『expedient birth and death,』 the virtue of purity is taught. 『Causal birth and death』 refers to the 『hetu-laksana』 (cause aspect) in the Ratnagotravibhāga. The cause of undefiled karma (anasrava-karma) can lead to changeable birth and death (parinama-marana). The result is established from the cause, hence it is called 『causal birth and death.』 To counteract that, the virtue of self is taught. 『Birth and death with birth and death』 refers to the state of having birth and death, which is called 『jati-laksana』 (birth aspect) in the Ratnagotravibhāga. This is named directly according to its own nature, hence it is called 『birth and death with birth and death.』 To counteract that, the virtue of bliss is taught. Question: Why does the Ratnagotravibhāga directly say 『birth aspect,』 but here it says 『birth and death with birth and death』? Answer: The Ratnagotravibhāga is corresponding to the fourth 『bhanga-laksana』 (destruction aspect), so it calls the third aspect 『birth.』 The Mahāyānasaṃgraha (Compendium of the Mahayana) is corresponding to the fourth 『death without birth,』 so it calls the third aspect 『birth and death with birth and death.』『Without birth and death』 refers to the vajra-citta (diamond mind) which only has death and no longer has birth, hence it is called 『without birth and death.』 This is also named directly according to its own nature, which is the 『bhanga-laksana』 in the Ratnagotravibhāga. 『Bhanga-laksana』 is death without birth. To counteract this 『destruction aspect,』 the true permanence of the Buddha is taught. The general term pāramitā (perfection) refers to reaching the other shore, where things are ultimately complete. The limitless Buddha-fruit is the other shore. The Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) says: 『Prajñā (wisdom) is the true pāramitā.』 Bodhisattvas obtain the name of pāramitā because of the Buddha's wisdom. Question: According to what meaning are they called nitya (permanent), sukha (bliss), atman (self), and subha (pure)? Answer: According to the Ratnagotravibhāga, subha (purity) has two meanings: first, it is pure in its original nature, because it has the same essence. The so-called 『same aspect,』 as the Saddharma-pundarika-upadesa (Treatise on the Lotus Sutra) says: the three vehicles (triyana) and the six realms (sad-gati) all have the tathāgatagarbha-dharmakāya (Buddha-nature Dharmakaya), hence it is called 『same aspect.』 Second, it is purity that is free from defilements, because it has a superior essence. 『Same aspect』 is the defiled tathāgatagarbha, and 『superior aspect』 is the undefiled tathāgatagarbha. 『Same aspect』 is the purity of nature in the Lotus Sutra, and 『superior aspect』 is expedient purity. Atman (self) has two meanings: first, it is to be free from the false and deluded doctrines of self held by non-Buddhists; second, it is to be free from the doctrine of no-self held by the sravakas (hearers). Sukha (bliss) has two meanings: first, it is to be free from all afflictions and habitual tendencies, and to realize all dharmas; second, it is to be free from all suffering.

滅一切意生身故。常有二義。一不滅一切諸有行。以離斷見故。二不取無為涅槃。常見故也。于佛法身。上來舉境顯心。此明心稱境。以佛法身是常等故。于佛法身起常等想。名為正見。問。前言諸行無常是為斷見。見涅槃常是為常見。今何故言于佛法身起常等。名為正見。答。前據執著。故是常見。今約信悟。故非常見。又前就正道。實不可說其常與無常。而眾生於非常無常。橫謂言常見。今明雖非常無常。無名相中強名相說。嘆以為常。還如嘆信解。故是正見。第三嘆中。正見牒前。下嘆有五。前四行益。后一法資也。行中真子一句。是總成人益也。有此正見。定能紹繼。故名真子。如佛性論言。以四義釋成佛子。一者因。謂是信心。二是緣。謂是波若。三是依止。謂三昧。四者成就。謂大悲。又彼論云。信因如父般若母。三昧依止如胞胎。大悲成就如乳母。菩薩由此四義名為佛子。此從佛口生等四種。應是彼四義也。從佛口生者。應是信心。從佛口教生信故。從正法生者。應是般若。證正法故。從化生者。應是三昧。以三昧修生。本無今有故。得余財者。應是大悲。以大悲功德財故。得之未盡。故名余財也。后三是起行益也。從佛口生。是聞慧也。教出佛口。依之生解。名從佛口生。從正法生。是思慧也。思從

【現代漢語翻譯】現代漢語譯本滅除一切意生身（Manovikaya，由意念產生的身體）的緣故，『常』具有兩種含義：一是不滅除一切諸有行（Sarva-bhava-samskara，所有存在形式的活動），因為遠離了斷見（Uccheda-drsti，認為事物在死後完全斷滅的錯誤見解）；二是不取無為涅槃（Asamskrta-nirvana，不造作的寂滅狀態），因為是常見（Sasvata-drsti，認為事物是永恒存在的錯誤見解）。對於佛法身（Buddha-dharma-kaya，佛陀的法性之身），上面是舉出境界來顯明心性，這裡是說明心性與境界相稱。因為佛法身是常等（Nitya-adi，永恒等等）的緣故，對於佛法身生起常等之想，名為正見（Samyag-drsti，正確的見解）。問：前面說諸行無常（Sarva-samskara-anitya，一切存在形式的活動都是無常的）是為斷見，見涅槃常是為常見，現在為什麼說對於佛法身生起常等，名為正見？答：前面是根據執著（Abhinivesa，強烈的依戀和固守）而言，所以是常見；現在是約信悟（Sraddha-bodhi，通過信仰而領悟）而言，所以不是常見。又前面就正道（Arya-marga，八正道）而言，實際上不可說其常與無常。而眾生對於非常無常，橫生妄想，說為常見。現在說明雖非常無常，在無名相中勉強用名相來說，讚歎以為常，還如讚歎信解（Sraddha-vimukti，通過信仰而獲得的解脫），所以是正見。第三嘆中，正見是照應前面所說的。下面讚歎有五點：前面四點是行持的利益，后一點是法財的資助。行持中『真子』一句，是總括成就人的利益。有此正見，必定能夠紹繼佛法，所以名為真子（Sat-putra，真正的佛子）。如《佛性論》（Buddhatā-prakarana）所說，以四種意義解釋成就佛子：一是因，指的是信心（Sraddha）；二是緣，指的是般若（Prajna，智慧）；三是依止，指的是三昧（Samadhi，禪定）；四是成就，指的是大悲（Maha-karuna，偉大的慈悲）。又彼論說，信因如父，般若母，三昧依止如胞胎，大悲成就如乳母。菩薩由此四種意義名為佛子。這裡所說的『從佛口生』等四種，應是彼四種意義。從佛口生者，應是信心，因為從佛口教而生信心。從正法生者，應是般若，因為證悟正法。從化生者，應是三昧，因為三昧修習而生，本來沒有現在有。得余財者，應是大悲，因為大悲功德之財，得到但未窮盡，所以名為余財。後面三句是起行的利益。從佛口生，是聞慧（Sruta-maya-prajna，聽聞佛法而獲得的智慧）。教出自佛口，依之生起理解，名從佛口生。從正法生，是思慧（Cinta-maya-prajna，通過思考而獲得的智慧）。思從...

【English Translation】 English version Because of extinguishing all Manovikaya (mind-made bodies), 'permanence' always has two meanings: first, it does not extinguish all Sarva-bhava-samskara (activities of all forms of existence), because it is away from Uccheda-drsti (the view of annihilationism); second, it does not take Asamskrta-nirvana (unconditioned Nirvana), because it is Sasvata-drsti (the view of eternalism). Regarding the Buddha-dharma-kaya (the body of the Buddha's Dharma nature), the above uses the realm to reveal the mind, and this explains that the mind matches the realm. Because the Buddha-dharma-kaya is Nitya-adi (eternal, etc.), giving rise to the thought of permanence, etc., towards the Buddha-dharma-kaya is called Samyag-drsti (right view). Question: Previously, it was said that Sarva-samskara-anitya (all activities of existence are impermanent) is Uccheda-drsti, and seeing Nirvana as permanent is Sasvata-drsti. Why is it now said that giving rise to permanence, etc., towards the Buddha-dharma-kaya is called Samyag-drsti? Answer: The former is based on Abhinivesa (attachment), so it is Sasvata-drsti; the latter is based on Sraddha-bodhi (enlightenment through faith), so it is not Sasvata-drsti. Moreover, the former is based on the Arya-marga (Noble Eightfold Path), and in reality, it cannot be said to be permanent or impermanent. However, sentient beings have delusions about what is neither permanent nor impermanent, and say it is permanent. Now, it is explained that although it is neither permanent nor impermanent, names and forms are forcibly used in the absence of names and forms, and it is praised as permanent, just like praising Sraddha-vimukti (liberation through faith), so it is Samyag-drsti. In the third praise, 'right view' corresponds to what was said earlier. The following praises have five points: the first four are the benefits of practice, and the last one is the assistance of Dharma wealth. In the practice, the phrase 'true son' summarizes the benefits of accomplishing a person. Having this right view, one will surely be able to inherit the Buddha-dharma, so it is called Sat-putra (true son of the Buddha). As stated in the Buddhatā-prakarana (Treatise on Buddha-Nature), the accomplishment of a Buddha-son is explained in four senses: first, the cause, which refers to Sraddha (faith); second, the condition, which refers to Prajna (wisdom); third, the support, which refers to Samadhi (meditation); fourth, the accomplishment, which refers to Maha-karuna (great compassion). Furthermore, that treatise says that faith as the cause is like the father, wisdom as the mother, meditation as the support is like the womb, and great compassion as the accomplishment is like the wet nurse. Bodhisattvas are called Buddha-sons in these four senses. The four types mentioned here, such as 'born from the Buddha's mouth,' should be those four meanings. 'Born from the Buddha's mouth' should be faith, because faith arises from the Buddha's teachings. 'Born from the right Dharma' should be Prajna, because one realizes the right Dharma. 'Born from transformation' should be Samadhi, because Samadhi arises from cultivation, originally non-existent but now existing. 'Gaining remaining wealth' should be great compassion, because the wealth of great compassionate merit is gained but not exhausted, so it is called remaining wealth. The last three sentences are the benefits of initiating practice. 'Born from the Buddha's mouth' is Sruta-maya-prajna (wisdom gained from hearing the Dharma). The teachings come from the Buddha's mouth, and understanding arises from relying on them, hence the name 'born from the Buddha's mouth.' 'Born from the right Dharma' is Cinta-maya-prajna (wisdom gained from thinking). Thinking from...

理起。名正法生。從法化生。是修慧也。行德先無。今時忽起。名為化生。得法余財。是法寶也。地上得理。是為正財。今得教資。說為余財。又解。得小分解。故言余財。又解。夫世間之財。父存之日所用。名曰正財。父沒已后。子之所用。名曰余財。如來在世。自悟正法。傍以化人。名曰正財。佛滅以後。能信解正法。兼傳以化人。名曰余財。又以法委寄。故言得法余財。廣釋佛子。如法華疏。世尊彼凈智者。有人言。此文猶屬一諦章。今所明者。從此已去是一依章。作二門釋之。一來意門者。上來對三諦非究竟。明一滅諦究竟。今對昔依非究竟。一依是究竟。具如前辨。又上明一諦究竟。今顯此一諦是究竟故。可以依憑。故有此章來也。二釋名門者。此章名為常住安隱一依。非生滅故。名為常住。體離危險。故云安隱。至理無二。目之為一。可以依憑。故稱為依。泛論能依所依義。具如攝論。有能依非所依。約本識言之。是煩惱種子。約佛性言之。是生死妄想。二所依非能依。約種子言之。謂本識。約生死妄想言之。謂佛性。三亦能依亦所依。約生死言。即是本識。本識依如來藏。故是能依。復為種子所依。名為所依。四非能依所依即是法身。法身顯時。不復名藏。故非是所依。法身無生死。不為生死。所依。

【現代漢語翻譯】現代漢語譯本理起（通過修行領悟真理）。名正法生（因為領悟了真理，所以正法得以生起）。從法化生（從正法中教化眾生）。這是修慧（修習智慧）的結果。行德先無（善行功德原本沒有），今時忽起（現在突然生起），名為化生（稱為教化眾生）。得法余財（獲得正法后剩餘的財富），是法寶也（是佛法的珍寶）。地上得理（在修行過程中領悟真理），是為正財（這被稱為真正的財富）。今得教資（現在獲得教化的資糧），說為余財（可以稱為剩餘的財富）。又解（另一種解釋是），得小分解（獲得對佛法的小部分理解），故言余財（所以稱為剩餘的財富）。又解（另一種解釋是），夫世間之財（世間的財富），父存之日所用（父親在世時所用），名曰正財（稱為正財）。父沒已后（父親去世后），子之所用（兒子所用），名曰余財（稱為余財）。如來在世（如來佛在世時），自悟正法（自己領悟正法），傍以化人（同時教化他人），名曰正財（稱為正財）。佛滅以後（佛陀涅槃后），能信解正法（能夠相信並理解正法），兼傳以化人（並且傳播以教化他人），名曰余財（稱為余財）。又以法委寄（又因為將佛法委託給後人），故言得法余財（所以說獲得正法后剩餘的財富）。廣釋佛子（廣泛解釋佛陀的弟子），如法華疏（如同《法華經疏》中所說）。世尊彼凈智者（世尊，那些具有清凈智慧的人）。有人言（有人說），此文猶屬一諦章（這段文字仍然屬於一諦章）。今所明者（現在所要闡明的是），從此已去是一依章（從這裡開始是關於一依章）。作二門釋之（從兩個方面來解釋它）。一來意門者（第一，從本章的意圖來說），上來對三諦非究竟（前面是針對三諦並非究竟），明一滅諦究竟（闡明一滅諦才是究竟）。今對昔依非究竟（現在是針對以往所依賴的並非究竟），一依是究竟（一依才是究竟）。具如前辨（具體內容如前所述）。又上明一諦究竟（前面闡明一諦是究竟），今顯此一諦是究竟故（現在顯示這一諦是究竟的），可以依憑（所以可以作為依靠）。故有此章來也（所以有了這一章）。二釋名門者（第二，從解釋名稱來說），此章名為常住安隱一依（這一章名為常住安隱一依）。非生滅故（因為它不是生滅變化的），名為常住（所以稱為常住）。體離危險（其本體遠離危險），故云安隱（所以稱為安隱）。至理無二（最高的真理是唯一的），目之為一（稱之為一）。可以依憑（可以作為依靠），故稱為依（所以稱為依）。泛論能依所依義（廣泛討論能依和所依的含義），具如攝論（具體內容如《攝大乘論》中所說）。有能依非所依（有的是能依而不是所依），約本識言之（從本識的角度來說），是煩惱種子（是煩惱的種子）。約佛性言之（從佛性的角度來說），是生死妄想（是生死的妄想）。二所依非能依（有的是所依而不是能依），約種子言之（從種子的角度來說），謂本識（指的是本識）。約生死妄想言之（從生死妄想的角度來說），謂佛性（指的是佛性）。三亦能依亦所依（有的是既是能依又是所依），約生死言（從生死的角度來說），即是本識（就是本識）。本識依如來藏（本識依賴如來藏），故是能依（所以是能依）。復為種子所依（又作為種子所依），名為所依（稱為所依）。四非能依所依即是法身（既不是能依也不是所依的就是法身）。法身顯時（當法身顯現時），不復名藏（不再稱為如來藏）。故非是所依（所以不是所依）。法身無生死（法身沒有生死），不為生死（不會被生死）所依（所依賴）。

【English Translation】 English version The arising of principle (Liqi) (understanding the truth through practice). The name 'Right Dharma' arises (Ming Zhengfa sheng) (because the truth is understood, the Right Dharma arises). Transforming beings from the Dharma (Cong fa hua sheng) (teaching sentient beings from the Right Dharma). This is cultivating wisdom (Shi xiu hui ye). Virtuous conduct was previously absent (Xing de xian wu) (good deeds and merits were originally absent), now suddenly arise (Jin shi hu qi) (now they suddenly arise), called transformation (Ming wei hua sheng) (called transforming beings). Obtaining the remaining wealth of the Dharma (De fa yu cai) (obtaining the remaining wealth after acquiring the Right Dharma), is the treasure of the Dharma (Shi fa bao ye) (is the treasure of the Buddha's teachings). Obtaining principle on the ground (Di shang de li) (understanding the truth during practice), is called true wealth (Shi wei zheng cai) (this is called true wealth). Now obtaining the resources for teaching (Jin de jiao zi) (now obtaining the resources for teaching), is said to be remaining wealth (Shuo wei yu cai) (can be called remaining wealth). Another explanation (You jie) (another explanation is), obtaining a small understanding (De xiao fen jie) (obtaining a small understanding of the Dharma), hence it is called remaining wealth (Gu yan yu cai) (so it is called remaining wealth). Another explanation (You jie) (another explanation is), worldly wealth (Fu shi jian zhi cai) (worldly wealth), used during the father's lifetime (Fu cun zhi ri suo yong) (used during the father's lifetime), is called true wealth (Ming yue zheng cai) (is called true wealth). After the father's death (Fu mei yi hou) (after the father's death), used by the son (Zi zhi suo yong) (used by the son), is called remaining wealth (Ming yue yu cai) (is called remaining wealth). When the Tathagata was in the world (Ru lai zai shi) (when the Tathagata Buddha was in the world), personally realized the Right Dharma (Zi wu zheng fa) (personally realized the Right Dharma), and transformed others (Bang yi hua ren) (and transformed others), is called true wealth (Ming yue zheng cai) (is called true wealth). After the Buddha's Nirvana (Fo mie yi hou) (after the Buddha's Nirvana), being able to believe and understand the Right Dharma (Neng xin jie zheng fa) (being able to believe and understand the Right Dharma), and also transmit it to transform others (Jian chuan yi hua ren) (and also transmit it to transform others), is called remaining wealth (Ming yue yu cai) (is called remaining wealth). Furthermore, entrusting the Dharma (You yi fa wei ji) (furthermore, entrusting the Dharma to future generations), hence it is said to obtain the remaining wealth of the Dharma (Gu yan de fa yu cai) (so it is said to obtain the remaining wealth of the Dharma). Broadly explaining the Buddha's disciples (Guang shi fo zi) (broadly explaining the Buddha's disciples), as in the commentary on the Lotus Sutra (Ru fa hua shu) (as in the commentary on the Lotus Sutra). The World Honored One, those with pure wisdom (Shi zun bi jing zhi zhe) (The World Honored One, those with pure wisdom). Some say (You ren yan) (some say), this text still belongs to the chapter on the One Truth (Ci wen you shu yi di zhang) (this text still belongs to the chapter on the One Truth). What is being explained now (Jin suo ming zhe) (what is being explained now), from here onwards is the chapter on the One Reliance (Cong ci yi qu shi yi yi zhang) (from here onwards is the chapter on the One Reliance). Explaining it from two aspects (Zuo er men shi zhi) (explaining it from two aspects). First, from the intention of the chapter (Yi lai yi men zhe) (first, from the intention of the chapter), above, in contrast to the Three Truths not being ultimate (Shang lai dui san di fei jiu jing) (above, in contrast to the Three Truths not being ultimate), it clarifies that the One Cessation Truth is ultimate (Ming yi mie di jiu jing) (it clarifies that the One Cessation Truth is ultimate). Now, in contrast to the past reliance not being ultimate (Jin dui xi yi fei jiu jing) (now, in contrast to the past reliance not being ultimate), the One Reliance is ultimate (Yi yi shi jiu jing) (the One Reliance is ultimate). As explained previously in detail (Ju ru qian bian) (as explained previously in detail). Furthermore, above it clarifies that the One Truth is ultimate (You shang ming yi di jiu jing) (furthermore, above it clarifies that the One Truth is ultimate), now it shows that this One Truth is ultimate (Jin xian ci yi di shi jiu jing gu) (now it shows that this One Truth is ultimate), so it can be relied upon (Ke yi yi ping) (so it can be relied upon). Hence, this chapter exists (Gu you ci zhang lai ye) (hence, this chapter exists). Second, from explaining the name (Er shi ming men zhe) (second, from explaining the name), this chapter is called 'Permanent Abiding, Peaceful, One Reliance' (Ci zhang ming wei chang zhu an yin yi yi) (this chapter is called 'Permanent Abiding, Peaceful, One Reliance'). Because it is not subject to birth and death (Fei sheng mie gu) (because it is not subject to birth and death), it is called 'Permanent Abiding' (Ming wei chang zhu) (it is called 'Permanent Abiding'). Its essence is free from danger (Ti li wei xian) (its essence is free from danger), so it is called 'Peaceful' (Gu yun an yin) (so it is called 'Peaceful'). The ultimate truth is unique (Zhi li wu er) (the ultimate truth is unique), it is referred to as 'One' (Mu zhi wei yi) (it is referred to as 'One'). It can be relied upon (Ke yi yi ping) (it can be relied upon), so it is called 'Reliance' (Gu cheng wei yi) (so it is called 'Reliance'). Broadly discussing the meaning of the able-to-rely and the relied-upon (Fan lun neng yi suo yi yi) (broadly discussing the meaning of the able-to-rely and the relied-upon), as in the 'Compendium of Mahayana' (Ju ru she lun) (as in the 'Compendium of Mahayana'). There is the able-to-rely but not the relied-upon (You neng yi fei suo yi) (there is the able-to-rely but not the relied-upon), speaking from the perspective of the fundamental consciousness (Yue ben shi yan zhi) (speaking from the perspective of the fundamental consciousness), it is the seed of afflictions (Shi fan nao zhong zi) (it is the seed of afflictions). Speaking from the perspective of Buddha-nature (Yue fo xing yan zhi) (speaking from the perspective of Buddha-nature), it is the deluded thoughts of birth and death (Shi sheng si wang xiang) (it is the deluded thoughts of birth and death). Second, the relied-upon but not the able-to-rely (Er suo yi fei neng yi) (second, the relied-upon but not the able-to-rely), speaking from the perspective of the seed (Yue zhong zi yan zhi) (speaking from the perspective of the seed), it refers to the fundamental consciousness (Wei ben shi) (it refers to the fundamental consciousness). Speaking from the perspective of the deluded thoughts of birth and death (Yue sheng si wang xiang yan zhi) (speaking from the perspective of the deluded thoughts of birth and death), it refers to Buddha-nature (Wei fo xing) (it refers to Buddha-nature). Third, both the able-to-rely and the relied-upon (San yi neng yi yi suo yi) (third, both the able-to-rely and the relied-upon), speaking from the perspective of birth and death (Yue sheng si yan) (speaking from the perspective of birth and death), it is the fundamental consciousness (Ji shi ben shi) (it is the fundamental consciousness). The fundamental consciousness relies on the Tathagatagarbha (Ben shi yi ru lai zang) (the fundamental consciousness relies on the Tathagatagarbha), so it is the able-to-rely (Gu shi neng yi) (so it is the able-to-rely). It also serves as the relied-upon for the seed (Fu wei zhong zi suo yi) (it also serves as the relied-upon for the seed), called the relied-upon (Ming wei suo yi) (called the relied-upon). Fourth, neither the able-to-rely nor the relied-upon is the Dharmakaya (Si fei neng yi suo yi ji shi fa shen) (fourth, neither the able-to-rely nor the relied-upon is the Dharmakaya). When the Dharmakaya manifests (Fa shen xian shi) (when the Dharmakaya manifests), it is no longer called the 'Garbha' (Bu fu ming zang) (it is no longer called the 'Garbha'). Therefore, it is not the relied-upon (Gu fei shi suo yi) (therefore, it is not the relied-upon). The Dharmakaya is free from birth and death (Fa shen wu sheng si) (the Dharmakaya is free from birth and death), and is not relied upon by birth and death (Bu wei sheng si) (and is not relied upon by birth and death).

今此中明一滅諦。為至人所依。故名一依。從聖諦至一依。凡六章經。言並涉諦。知諦是解行之本。宜以諦為其正宗。雖六章辨諦。有四義不同。初聖諦章。明二乘無知聖諦。佛則有之。嘆諦甚深。出二種諦名體章。一釋無作諦虛實。一依章。明一滅諦是可依。三處言並涉于諦。而此義不同。下二章。雖言不涉諦。並是論滅諦事。就文為二。第一明昔四依。第二明今一依。就昔四依為三。一者舉勝說劣。二明昔說劣意。第三對劣顯勝。言凈智者。有人言。牒上地前正見眾生。彼于佛身離四顛倒名為凈智。羅漢辟支智波羅蜜者。對劣顯勝。地前凈智。望彼小乘羅漢辟支智。得為究竟智波羅蜜。不名羅漢辟支智為波羅蜜。第二句中。此凈智者。牒上地前凈智之者。雖曰凈下。將勝況劣。地前菩薩。望彼二乘雖名凈智。於一苦滅尚非境界。況彼二乘四依之智。今明不爾。依文釋之。世尊凈智者。牒凈智也。一切阿羅漢辟支者。此約人明凈智義也。智波羅蜜。即二乘滿足無漏智。即四智究竟。為智波羅蜜。又利根聲聞辟支。名波羅蜜聲聞辟支也。又二乘地。度分段彼岸。知苦斷集證滅修道事訖。故名波羅蜜。惑障已盡。故云凈智。又望凡夫。亦名凈智。此凈智者。牒上二乘無學果智。所以牒者。欲明校量。是故牒也。雖曰凈智

。于彼滅諦尚非境界。況四依智者。正校量也。明二乘無學果智。於一無作苦滅諦尚非境界。何況因中四依智耶。言四依智者。有人言。因中依四諦生智。故云四依智。所以因中稱四依智者。至羅漢果唯正觀一滅諦。故對果觀一滅。故以因中為四依智。有人言。即是依法不依人。四依智。求法之始。憑理生智。法即四諦之法。了義是四諦之教。義是四諦之義。智四真之解。返于識著。起自外凡。來入內凡。為四依智。今以果況之。極果不知無邊之滅。況四依智慧知滅耶。問。二種釋四依。以何為正。答。依四諦而生智。名為四依。此文無所出。故不用之。又依四諦而生智。名為四依。有濫上果。是故不用。又若用依四諦而生智。為四依智者。此非釋初業義。依毗曇前三方便。未作諦觀。后四方便。方作諦觀。依成實念處。亦未作諦觀。今文明三乘初業義。云何偏取締觀已上。方為初業。又舉羅漢之終果。況羅漢之始因。故不應偏取締觀已上。宜以依法不依人四依為正意也。何以故。二釋昔說劣意。若極果尚不知滅。況四依而能知耶。如來何故說四依。下釋云。四依稚劣。因此得值諸佛菩薩說一乘經。為悟入一乘由漸。故須說之。三乘初業不愚法者。江南旻師云。三乘初業。即是干慧地。爾時即自知作佛。但厭苦情深。

【現代漢語翻譯】現代漢語譯本：對於涅槃（滅諦，Nirvana）的境界尚且不能理解，更何況是二乘（聲聞、緣覺）因地中的四依智呢？這是在衡量比較。說明二乘無學果位的智慧，對於唯一的無作苦滅的真諦尚且不能理解，更何況是因地中的四依智呢？所謂『四依智』，有人說，是指在因地中依四聖諦（苦、集、滅、道）而生起的智慧，所以稱為『四依智』。之所以在因地中稱為『四依智』，是因為證到阿羅漢果位時，只是正確地觀察一個滅諦。因此，相對於果位上只觀察一個滅諦，所以將因地中的智慧稱為四依智。有人說，『四依智』就是指依法不依人。求法之初，憑藉道理生起智慧。『法』就是指四聖諦之法，『了義』是指四聖諦的教義，『義』是指四聖諦的意義，『智』是指對四真諦的理解，從而擺脫對識的執著，從外凡進入內凡，這就是四依智。現在用果位的情況來類比，極果尚且不能知曉無邊的寂滅，更何況四依智慧知曉寂滅呢？問：對於四依的兩種解釋，哪一種是正確的？答：依據四聖諦而生起智慧，稱為四依。這種說法沒有出處，所以不採用。而且，依據四聖諦而生起智慧，稱為四依，容易與上果位的智慧混淆，所以不採用。而且，如果用依據四聖諦而生起智慧作為四依智的解釋，這並非是解釋初業的含義。依據《毗曇》的說法，前三個方便位還沒有進行諦觀，后四個方便位才進行諦觀。依據《成實論》的念處，也沒有進行諦觀。現在說明的是三乘初業的含義，怎麼能只取締觀以上的階段作為初業呢？而且，用阿羅漢的最終果位來類比阿羅漢的最初因地，所以不應該只取締觀以上的階段。應該以依法不依人的四依作為正確的理解。為什麼呢？因為前一種解釋是過去所說的較差的理解。如果極果尚且不能知曉寂滅，更何況四依能夠知曉呢？如來為什麼還要說四依呢？下面的解釋說：四依還很幼稚薄弱，因此才能遇到諸佛菩薩宣說一乘經典，爲了悟入一乘佛道需要循序漸進，所以需要宣說四依。三乘初業不愚法的人，江南的旻師說：三乘的初業，就是干慧地。那時就已經知道自己可以成佛，只是厭離痛苦的心情非常強烈。

【English Translation】 English version: Even Nirvana (Cessation, Nirodha Satya) is not within their realm of understanding, let alone the Four Reliances (Cattāro Nissayā) wisdom in the initial stages of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This is a comparison and measurement. It illustrates that the wisdom of the Arhat's fruition in the Two Vehicles, which is beyond learning, cannot comprehend the unique, unconditioned truth of the cessation of suffering, let alone the Four Reliances wisdom in the causal stage. Regarding the 'Four Reliances,' some say it refers to the wisdom that arises in the causal stage based on the Four Noble Truths (Duḥkha, Samudaya, Nirodha, and Mārga), hence the name 'Four Reliances Wisdom.' The reason it's called 'Four Reliances Wisdom' in the causal stage is that when one attains the Arhat fruition, one only correctly observes the one truth of cessation. Therefore, in contrast to observing only one cessation in the fruition stage, the wisdom in the causal stage is called the Four Reliances Wisdom. Some say that 'Four Reliances Wisdom' means relying on the Dharma (teachings) and not on individuals. At the beginning of seeking the Dharma, wisdom arises based on reason. 'Dharma' refers to the Dharma of the Four Noble Truths, 'definitive meaning' refers to the teachings of the Four Noble Truths, 'meaning' refers to the significance of the Four Noble Truths, and 'wisdom' refers to the understanding of the Four Noble Truths, thereby freeing oneself from attachment to consciousness, progressing from an ordinary person to an inner ordinary person. This is the Four Reliances Wisdom. Now, using the situation of the fruition stage as an analogy, the ultimate fruition cannot know the boundless cessation, let alone the Four Reliances Wisdom knowing cessation? Question: Among the two explanations of the Four Reliances, which one is correct? Answer: Generating wisdom based on the Four Noble Truths is called the Four Reliances. This explanation has no source, so it is not adopted. Moreover, generating wisdom based on the Four Noble Truths, called the Four Reliances, is easily confused with the wisdom of the higher fruition stage, so it is not adopted. Furthermore, if the explanation of generating wisdom based on the Four Noble Truths is used as the Four Reliances Wisdom, this is not an explanation of the meaning of the initial practice. According to the Abhidharma, the first three stages of skillful means have not yet engaged in contemplation of the Truths, and only the last four stages of skillful means engage in contemplation of the Truths. According to the Satyasiddhi Śāstra's mindfulness, there is also no contemplation of the Truths. What is being explained now is the meaning of the initial practice of the Three Vehicles, so how can only the stages above contemplation of the Truths be taken as the initial practice? Moreover, using the ultimate fruition of the Arhat to analogize the initial causal stage of the Arhat, it is not appropriate to only take the stages above contemplation of the Truths. The Four Reliances of relying on the Dharma and not on individuals should be taken as the correct understanding. Why? Because the previous explanation is a less satisfactory understanding of what was said in the past. If the ultimate fruition cannot know cessation, how can the Four Reliances know it? Why did the Tathagata (如來) still speak of the Four Reliances? The following explanation says: The Four Reliances are still immature and weak, and therefore they can encounter Buddhas and Bodhisattvas preaching the One Vehicle Sutras. In order to gradually enter the One Vehicle path, it is necessary to preach the Four Reliances. Those in the initial practice of the Three Vehicles who are not ignorant of the Dharma, Master Min of Jiangnan said: The initial practice of the Three Vehicles is the stage of Dry Insight (Śuṣkavipassanā). At that time, one already knows that one can become a Buddha, but the feeling of aversion to suffering is very strong.

且取羅漢。故實有聲聞。後方回小入大。復有人言。二乘初業。不愚於法。即成菩薩。故無復聲聞。但取菩薩為聲聞耳。故用無聲聞義。即開善智藏法師。其人初執有聲聞。于楊都興皇寺正導有聲聞義。而志公云。汝[言*呆]𢷺𧧅于都亭頭。法師解此語。昔在會稽靈嘉寺道有聲聞義。靈嘉正在都亭頭也。因此遂改無聲聞。問。今為用有為用無耶。答。亦有亦無。不同兩說。言亦有者。于緣有隨緣有。言無者。就理明無。故法華論破無聲聞義。明有聲聞。不同開善。亦不同莊嚴。初業已知無聲聞。且取羅漢為證。若初業已知無聲聞。不應取證。若以取證。則不知無也。今總問。法華經三週明乘權乘實。辨聲聞人未聞法華。自保究竟。若聞說法華。迴心入大。方自知作佛。今此經云。三乘初業不愚於法者當覺當得。云何會通。答。有人言。聲聞有二種。一者愚法。二不愚法。不愚法人。謂退菩提心聲聞。愚法之人。謂本乘聲聞。乘聲聞。自保究竟。聞說一乘。方知作佛。不愚法人。自知作佛。今須難之。法華經云。舍利弗等一切聲聞。皆自保究竟。聞說法華方知作佛。云何乃取捨利弗等一切聲聞為愚法人耶。此一不可。又舍利弗等。即是退菩提心聲聞。何處離此已外。更有不愚法人。此二不可也。江南諸成實論師釋。有

【現代漢語翻譯】現代漢語譯本且說證得阿羅漢果位的人，所以確實存在聲聞乘的修行者。後來才從小乘轉向大乘。又有人說，二乘（聲聞乘和緣覺乘）的初學者，並非對佛法一無所知，他們可以直接成就菩薩果位，因此不再有聲聞乘的說法，只是將菩薩視為聲聞乘而已。所以持沒有聲聞乘的觀點。例如開善智藏法師，他最初堅持有聲聞乘的說法，曾在楊都興皇寺弘揚有聲聞乘的教義。但志公禪師說：『你[言*呆]𢷺𧧅于都亭頭。』法師解釋這句話說，過去他在會稽靈嘉寺講說有聲聞乘的教義，而靈嘉寺正好位於都亭頭。因此，他改變觀點，認為沒有聲聞乘。問：現在應該採用有聲聞乘的觀點，還是沒有聲聞乘的觀點呢？答：亦有亦無，不同於兩種極端的說法。說『有』，是指依緣而有，隨順因緣而存在；說『無』，是指就真理的層面來說，沒有聲聞乘的分別。所以《法華論》破斥沒有聲聞乘的觀點，闡明有聲聞乘的存在，這與開善法師的觀點不同，也與《莊嚴經論》的觀點不同。如果初學者已經知道沒有聲聞乘，那麼就不應該去證得阿羅漢果位。如果要去證得阿羅漢果位，那麼就是不知道沒有聲聞乘的道理。現在總的來問，《法華經》通過三週說法，闡明了權乘和實乘的道理，說明聲聞乘的人在未聽聞《法華經》之前，自以為已經證得究竟的果位。如果聽聞了《法華經》，迴心向大乘，才知道自己可以成佛。現在這部經（指提問者所引用的經文）說，三乘的初學者並非對佛法一無所知，他們應當覺悟，應當證得。這該如何解釋呢？答：有人說，聲聞乘有兩種，一種是對佛法一無所知，一種是對佛法並非一無所知。對佛法並非一無所知的人，是指退失菩提心的聲聞乘人。對佛法一無所知的人，是指原本修習聲聞乘，自以為已經證得究竟果位的人。聽聞一乘的教法，才知道自己可以成佛。對佛法並非一無所知的人，自然知道自己可以成佛。現在需要反駁這種說法。《法華經》說，舍利弗（Sariputra）等一切聲聞乘人，都自以為已經證得究竟果位，聽聞《法華經》后才知道自己可以成佛。怎麼能把舍利弗（Sariputra）等一切聲聞乘人說成是對佛法一無所知的人呢？這第一點是說不通的。而且，舍利弗（Sariputra）等就是退失菩提心的聲聞乘人，除了他們之外，哪裡還有對佛法並非一無所知的人呢？這第二點也是說不通的。江南的成實論師是這樣解釋的：有

【English Translation】 English version Furthermore, consider those who attain the Arhat (one who is worthy) state. Therefore, there truly exist Sravakas (disciples who hear and follow the teachings). Later, they turn from the small to the great (vehicle). Some also say that beginners in the Two Vehicles (Sravakayana and Pratyekabuddhayana) are not ignorant of the Dharma (teachings), and they can directly become Bodhisattvas (enlightened beings). Therefore, there is no longer the concept of Sravakas; instead, Bodhisattvas are regarded as Sravakas. Hence, the view of 'no Sravakas' is held. For example, Dharma Master Kaishan Zhizang, who initially insisted on the existence of Sravakas, propagated the doctrine of Sravakas at Xinghuang Temple in Yangdu. However, Zen Master Zhigong said, 'You [言呆]𢷺𧧅 at the Dutou Pavilion.' The Dharma Master explained this by saying that he used to teach the doctrine of Sravakas at Lingjia Temple in Kuaiji, and Lingjia Temple was indeed located at Dutou Pavilion. Consequently, he changed his view to 'no Sravakas.' Question: Should we now adopt the view of 'existence' or 'non-existence'? Answer: Both exist and do not exist, differing from the two extreme views. 'Existence' refers to existence based on conditions, existing in accordance with circumstances. 'Non-existence' refers to non-existence in terms of ultimate truth, where there is no distinction of Sravakas. Therefore, the Lotus Sutra Treatise refutes the view of 'no Sravakas,' clarifying the existence of Sravakas, which differs from the views of Kaishan and the Adornment Sutra Treatise. If beginners already know there are no Sravakas, they should not seek to attain Arhatship. If they seek to attain Arhatship, then they do not know the truth of 'no Sravakas.' Now, a general question: The Lotus Sutra clarifies the expedient and true vehicles through the Three Parables, explaining that Sravakas, before hearing the Lotus Sutra, believe they have attained the ultimate state. If they hear the Lotus Sutra, turn their minds towards the Great Vehicle, and then realize they can become Buddhas. Now, this sutra (referring to the text the questioner is quoting) says that beginners in the Three Vehicles are not ignorant of the Dharma and should awaken and attain. How can this be reconciled? Answer: Some say that there are two types of Sravakas: those who are ignorant of the Dharma and those who are not. Those who are not ignorant of the Dharma refer to Sravakas who have regressed from the Bodhi mind (the mind of enlightenment). Those who are ignorant of the Dharma refer to those who originally practiced the Sravaka Vehicle and believed they had attained the ultimate state. Upon hearing the One Vehicle teaching, they realize they can become Buddhas. Those who are not ignorant of the Dharma naturally know they can become Buddhas. Now, this needs to be refuted. The Lotus Sutra says that Sariputra (Sariputra) and all other Sravakas believed they had attained the ultimate state, and only after hearing the Lotus Sutra* did they realize they could become Buddhas. How can Sariputra (Sariputra) and all other Sravakas be considered ignorant of the Dharma? This first point is untenable. Moreover, Sariputra (Sariputra) and others are precisely those Sravakas who have regressed from the Bodhi mind. Where else can we find those who are not ignorant of the Dharma apart from them? This second point is also untenable. The Chengshi (Tattvasiddhi) scholars in Jiangnan explain it this way: There are

理教。若就道理。三乘人初業。即自知作佛。初業者。從四念處已上。即是三乘初業。此時已自知作佛。羅漢故自能知也。若就教中明義。三乘初業。乃至羅漢。不自知作佛。要待聞法華。自方知作佛。故此經據其不愚。法華據其教。故明其愚也。理是實說。教是方便說。問。若勝鬘是實說。法華據教為方便者。則勝鬘是了義經。法華名不了。詎可然耶。法華論云。此經正明因辨果。因則七處佛性。果則三佛菩提。豈可言其不了。又若法華據教說。則三根之人無有稟教之益。三週之說則有徒勞之弊。汝言勝鬘據理說三乘初業乃至羅漢自知作佛者。今撿勝鬘始終。及法華經論。以定其得失也。勝鬘一文云。羅漢辟支佛觀察時。得不受後有。此是羅漢自謂究竟。自知作佛。若自知作佛。則知更受。不名不受後有。汝言初業不愚法自知作佛者。云何復言得不受後有智。而是究竟。次文云。羅漢辟支佛於四不顛倒境轉。若三乘初業及阿羅漢自知作佛。即知佛常樂我凈。云何於法身而起四倒也。問。若引前二文云。羅漢自保究竟。不知作佛者。今亦二文。初文云。彼前所得地。不愚於法。自知有餘地。當得菩提。後文云。三乘初業不愚於法。當覺當得。答。前文後文。若未聞法華一乘等經。則自保究竟。若聞法華等一乘經。則知

【現代漢語翻譯】理教（從道理上講）。如果從道理上來說，三乘（聲聞乘、緣覺乘、菩薩乘）的初業（最初的修行階段），就已經自己知道將來能夠成佛。這個初業，是從四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）開始的，這就是三乘的初業。在這個時候，就已經自己知道將來能夠成佛了。阿羅漢（斷盡煩惱，證得解脫的聖者）本來就能夠自己知道。如果從教義上來說明，三乘的初業，乃至阿羅漢，都不自知能夠成佛，要等到聽聞《法華經》之後，才知道自己將來能夠成佛。所以這部《勝鬘經》是根據他們不愚昧（有智慧）的層面來說的，《法華經》是根據教義的層面來說的，所以說他們是愚昧的。理是真實之說，教是方便之說。問：如果《勝鬘經》是真實之說，《法華經》根據教義是方便之說，那麼《勝鬘經》就是了義經（究竟的、明確的教義），《法華經》就成了不了義經（非究竟的、需要進一步解釋的教義），這怎麼可以呢？《法華經論》說，這部經（《法華經》）正是闡明了因（成佛的因）和果（成佛的果）。因就是七處佛性（眾生皆有佛性），果就是三佛菩提（法身佛、報身佛、應身佛的覺悟）。怎麼能說它是不了義的呢？而且如果《法華經》是根據教義來說的，那麼三根（上根、中根、下根）之人就沒有從教義中獲得利益的機會，三週之說（法華經中的譬喻故事）就成了徒勞無功的弊端。你說《勝鬘經》根據道理說三乘的初業乃至阿羅漢自己知道將來能夠成佛，現在我來檢查《勝鬘經》的始終，以及《法華經》的經論，來確定其中的得失。《勝鬘經》有一段經文說，阿羅漢、辟支佛（證得緣覺果位的聖者）觀察的時候，認為自己已經『不受後有』（不再有輪迴）。這是阿羅漢自己認為已經達到了究竟的境界，自己認為已經成佛了。如果自己知道將來能夠成佛，那麼就知道還會繼續輪迴，就不能稱為『不受後有』了。你說初業不愚昧，自己知道將來能夠成佛，為什麼又說他們得到了『不受後有』的智慧，並且認為是究竟的境界呢？接下來的經文說，阿羅漢、辟支佛在四不顛倒（常、樂、我、凈）的境界中轉化。如果三乘的初業以及阿羅漢自己知道將來能夠成佛，那麼就知道佛是常、樂、我、凈的，怎麼會對法身（佛的真身）產生四種顛倒的認知呢？問：如果引用前面兩段經文來說阿羅漢自認為已經達到了究竟的境界，不知道將來能夠成佛，那麼現在也有兩段經文。第一段經文說，他們之前所證得的境界，對於佛法並不愚昧，自己知道還有更高的境界，將來能夠證得菩提（覺悟）。后一段經文說，三乘的初業對於佛法並不愚昧，將來能夠覺悟，能夠證得。答：前面的經文和後面的經文，如果還沒有聽聞《法華經》等一乘（唯一佛乘）的經典，那麼就會自認為已經達到了究竟的境界。如果聽聞了《法華經》等一乘的經典，那麼就會知道...

【English Translation】 The Doctrine of Principle. If we speak from the perspective of principle, those in the initial stages of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) already know that they will become Buddhas. This initial stage begins from the Four Foundations of Mindfulness (contemplation of the body as impure, feeling as suffering, mind as impermanent, and phenomena as selfless), which marks the beginning of the Three Vehicles. At this point, they already know that they will become Buddhas. Arhats (saints who have eradicated afflictions and attained liberation) inherently possess this knowledge. However, if we explain it from the perspective of doctrine, those in the initial stages of the Three Vehicles, even Arhats, do not know that they will become Buddhas until they hear the Lotus Sūtra, at which point they realize their potential for Buddhahood. Therefore, the Śrīmālādevī Siṃhanāda Sūtra speaks from the perspective of their non-ignorance (wisdom), while the Lotus Sūtra speaks from the perspective of doctrine, thus describing them as ignorant. Principle is the true teaching, while doctrine is the expedient teaching. Question: If the Śrīmālādevī Siṃhanāda Sūtra is the true teaching and the Lotus Sūtra is the expedient teaching based on doctrine, then the Śrīmālādevī Siṃhanāda Sūtra is a definitive sūtra (teaching the ultimate and explicit meaning), while the Lotus Sūtra becomes a non-definitive sūtra (teaching a meaning that requires further interpretation). How can this be? The Lotus Sūtra Treatise states that this sūtra (the Lotus Sūtra) precisely elucidates the cause (the cause for becoming a Buddha) and the effect (the result of becoming a Buddha). The cause is the Seven Aspects of Buddha-nature (the inherent Buddha-nature in all beings), and the effect is the Threefold Bodhi (the enlightenment of the Dharmakāya Buddha, the Saṃbhogakāya Buddha, and the Nirmāṇakāya Buddha). How can it be said to be non-definitive? Furthermore, if the Lotus Sūtra speaks according to doctrine, then those of the three capacities (superior, middling, and inferior) would have no opportunity to benefit from the doctrine, and the Three Conversions (parables in the Lotus Sūtra) would become a futile endeavor. You say that the Śrīmālādevī Siṃhanāda Sūtra speaks according to principle, stating that those in the initial stages of the Three Vehicles, even Arhats, know that they will become Buddhas. Now, I will examine the beginning and end of the Śrīmālādevī Siṃhanāda Sūtra, as well as the treatises on the Lotus Sūtra, to determine their merits and demerits. The Śrīmālādevī Siṃhanāda Sūtra contains a passage stating that when Arhats and Pratyekabuddhas (saints who have attained the fruit of Pratyekabuddha) observe, they believe they have already achieved 'non-reappearance' (no more rebirths). This is because Arhats consider themselves to have reached the ultimate state, believing they have already become Buddhas. If they knew they would become Buddhas in the future, then they would know they would continue to transmigrate, and they could not be called 'non-reappearing.' You say that those in the initial stages are not ignorant and know they will become Buddhas, so why do you also say that they have attained the wisdom of 'non-reappearance' and consider it the ultimate state? The following passage states that Arhats and Pratyekabuddhas transform within the realm of the Four Inverted Views (permanence, bliss, self, and purity). If those in the initial stages of the Three Vehicles and Arhats knew they would become Buddhas, then they would know that the Buddha is permanent, blissful, self, and pure. How could they develop the Four Inverted Views towards the Dharmakāya (the true body of the Buddha)? Question: If we cite the previous two passages to say that Arhats consider themselves to have reached the ultimate state and do not know they will become Buddhas, then there are also two passages now. The first passage states that the realm they have previously attained is not ignorant of the Dharma, and they know there are higher realms and that they will attain Bodhi (enlightenment) in the future. The second passage states that those in the initial stages of the Three Vehicles are not ignorant of the Dharma and will awaken and attain it in the future. Answer: The previous and subsequent passages state that if they have not yet heard the One Vehicle (the single Buddha Vehicle) sūtras such as the Lotus Sūtra, then they will consider themselves to have reached the ultimate state. If they have heard the One Vehicle sūtras such as the Lotus Sūtra, then they will know...

作佛。是以兩文無相違背。故此勝鬘與法華同也。問。文云。不由於他。自知作佛。云何乃言聞法華等經。方知作佛。答。此言自知者。要聞他說。而自心證見。故言自知。如華嚴云。有所聞法。即自開解。不由他悟。又如舍利弗云。而今乃自覺。非是實滅度。身子聞經而稱自覺。今亦然也。佛性論云。如來他身為五因緣。一為說無常苦。涅槃寂靜。令眾生於三有中而生怖畏。二生怖畏已。令入二乘聖道。三入聖道已。生究竟涅槃心。為破如是增上慢心。故說大乘法華真實教。令諸眾生捨本所執。攝取慈悲波若方便。四攝已於無上乘而成就之。五成就已。授其無上道記。是名化身事。此五中第三正明二乘未聞法華自謂究竟之大證也。若二乘自知作佛者。則化身無五事。此又證法華經是化佛說。以化佛有此五事。餘二佛無五事。又法華論解開示悟入中雲。所言悟者。謂不知義。明一切二乘不知究竟唯一佛乘。又釋。破十種人病中。阿羅漢有三種顛倒信。一者信有三乘。名顛倒信。道理無三種。有於三。名顛倒信。為破此病。明乘平等門。明三乘人同受大菩提記故。以此推之。當知二乘未聞法華。並是愚法。又龍樹云。阿羅漢生三界外凈土中。聞法華經。方乃作佛。亦是其證。以經論驗之。故知未聞一乘。則自保究竟。若

聞一乘。則自知作佛。問。約何位論初業。答。江南諸師云。雖有二文。並是初業已自知作佛。今不爾。有二種不愚。一者后業不愚。二者初業不愚。后業不愚。得羅漢果竟。值善友聞一乘經。迴心信大。故不愚大法。故前文云。得不受後有智。彼前所得地不愚於法。二者初業不愚。即四依之人名為初業。聞一乘經回小信大。法華亦有二人。一果人不愚。謂身子等聞一乘經自知作佛。二因人不愚。謂發二乘心人聞法華經。迴心信大。略舉始經二種不愚。中間無定。問。小乘初業正據何位。答。謂小乘七方便等。故雜心云初則名始業。成實論以念處為初業。此以小乘為初業。于小乘初業中。于小乘初中值善友。聞大乘經。方知作佛。此四依者是世間法者。第三對劣顯勝。有人言。彼二乘所依四諦是世間法者也。苦集是分段世間。滅道是變易世間。一依已下。簡真異偽。言一依一切依上者。總以簡之。一滅諦真依。過彼小乘有作四依。亦過大乘無作三依。名一切依上。下別簡之。出世間者。過前世間有作四依。故名為上。復過大乘無作三依。故名上上。無作三依望有作四依。已名為上。一苦滅諦。覆上於三依之上。故云上上。今評定之。此釋有二失。一文煩誤。所以然者。前已云一依者一切依上。謂出二乘有作四依上。復

【現代漢語翻譯】現代漢語譯本聞一乘（唯一佛乘的教義）。則自知作佛。問：從哪個階段開始討論『初業』（最初的修行階段）？答：江南的法師們說，雖然有兩種說法，但都認為最初的修行階段就已經自覺能夠成佛。現在不這樣認為。有兩種『不愚』（不迷惑）：一是『后業不愚』，二是『初業不愚』。『后業不愚』是指證得阿羅漢果位后，遇到善知識，聽聞一乘經典，迴心向大乘，所以對大法不迷惑。因此前面的經文說：『得不受後有智』，他們之前所證得的境界，對佛法並不迷惑。二是『初業不愚』，即四依（四種依靠）之人，被稱為『初業』。聽聞一乘經典后，回小向大。在《法華經》中也有兩種人：一是果位上不迷惑的人，如舍利弗等，聽聞一乘經典后，自覺能夠成佛；二是因地上不迷惑的人，即發二乘心的人，聽聞《法華經》后，迴心向大乘。這裡簡略地舉出開始聽聞經典時的兩種不迷惑的情況，中間的情況沒有定論。問：小乘的『初業』具體指哪個階段？答：指小乘的七方便等階段。所以《雜心論》說，最初的階段稱為『始業』。《成實論》以念處為『初業』。這裡以小乘為『初業』。在小乘的『初業』中，在小乘的最初階段遇到善知識，聽聞大乘經典，才知道能夠成佛。這些四依之人是世間法。第三，通過對比低劣來顯示殊勝。有人說，二乘所依靠的四諦是世間法。苦集是分段生死的世間，滅道是變易生死的世間。『一依』以下，區分真實和虛偽。說『一依』在『一切依』之上，總的來說是爲了區分。一滅諦是真實的依靠，超過了小乘的有為四依，也超過了大乘的無為三依，稱為『一切依上』。下面分別進行區分。『出世間』，超過了之前的世間有為四依，所以稱為『上』。又超過了大乘的無為三依，所以稱為『上上』。無為三依相對於有為四依，已經稱為『上』。一苦滅諦，又在三依之上，所以說『上上』。現在進行評定，這種解釋有兩個錯誤：一是文字繁瑣錯誤。為什麼這樣說呢？前面已經說『一依』在『一切依』之上，是指超過二乘的有為四依之上，又超過了

【English Translation】 English version Hearing the Ekayana (the teaching of the One Buddha Vehicle), one realizes one's own potential to become a Buddha. Question: From which stage do we discuss the 'initial practice' (the very beginning stage of practice)? Answer: The teachers in Jiangnan say that although there are two interpretations, both consider that in the initial stage of practice, one is already aware of one's potential to become a Buddha. Now, we don't think so. There are two kinds of 'non-ignorance' (not being deluded): one is 'non-ignorance in later practice,' and the other is 'non-ignorance in initial practice.' 'Non-ignorance in later practice' refers to attaining the Arhat fruit and then encountering a good friend, hearing the Ekayana Sutra, and turning one's mind towards the Mahayana, thus not being deluded about the Great Dharma. Therefore, the previous text says: 'Attaining the wisdom of not receiving future existence,' their previously attained state is not deluded about the Dharma. The second is 'non-ignorance in initial practice,' which refers to those who rely on the Four Reliances, called 'initial practice.' After hearing the Ekayana Sutra, they turn from the Small Vehicle to the Great Vehicle. In the 'Lotus Sutra', there are also two types of people: one is those who are not deluded in the fruition, such as Sariputra and others, who, after hearing the Ekayana Sutra, realize their own potential to become a Buddha; the other is those who are not deluded in the cause, that is, those who initially aspire to the Two Vehicles, and after hearing the 'Lotus Sutra', turn their minds towards the Great Vehicle. Here, we briefly mention the two types of non-ignorance at the beginning of hearing the Sutra; there is no fixed conclusion for the intermediate situations. Question: Which stage does the 'initial practice' of the Small Vehicle specifically refer to? Answer: It refers to the seven expedient stages of the Small Vehicle, etc. Therefore, the 'Abhidharmasamuccaya' says that the initial stage is called 'beginning practice.' The 'Tattvasiddhi Shastra' considers the 'Four Foundations of Mindfulness' as the 'initial practice.' Here, the Small Vehicle is considered as the 'initial practice.' In the 'initial practice' of the Small Vehicle, in the very beginning of the Small Vehicle, one encounters a good friend and hears the Mahayana Sutra, and then realizes one's potential to become a Buddha. These people who rely on the Four Reliances are worldly dharmas. Third, the inferior is contrasted to reveal the superior. Some say that the Four Noble Truths relied upon by the Two Vehicles are worldly dharmas. Suffering and Accumulation are the world of segmented existence, and Cessation and Path are the world of transformational existence. 'One Reliance' and below distinguish between the real and the false. Saying that 'One Reliance' is above 'All Reliances' is, in general, to distinguish. The Truth of Cessation is the true reliance, surpassing the Small Vehicle's conditioned Four Reliances and also surpassing the Great Vehicle's unconditioned Three Reliances, called 'Above All Reliances.' Below, they are distinguished separately. 'Transcending the world' surpasses the previous worldly conditioned Four Reliances, so it is called 'Above.' It also surpasses the Great Vehicle's unconditioned Three Reliances, so it is called 'Above Above.' The unconditioned Three Reliances are already called 'Above' compared to the conditioned Four Reliances. The Truth of Suffering and the Truth of Cessation are above the Three Reliances, so it is said 'Above Above.' Now, let's evaluate this. This explanation has two errors: one is verbose and erroneous. Why is that? It was previously said that 'One Reliance' is above 'All Reliances,' referring to surpassing the conditioned Four Reliances of the Two Vehicles, and also surpassing

出大乘無作三依之上。故云一切。而後復云出世間上上。出有作之四。無作之三。故云上上。是為煩也。二相違失。前云一切依上。后復云上上。同是一滅諦依。不應有此二句若云上上。前復皆爾。若直云上。初后亦然。今明上辨佛說四依意。今是簡彼四依勝劣不同。故有此章來也。此四依是世間法者。依法不依人等四依。此是依教尋理。本是凡夫。為世間法。世尊一依者。此明二乘果也。婆沙中正明小乘一諦。一諦即是一依。故小乘人亦明一諦一依義。小乘以滅諦一依為究竟。普勝一切法。故云一切依上。又因中依法不依人等四依。果中無復此四。唯作一滅。故云一依。問。因中四依。既稱世間。果中一依。應是出世。何故直云一切依上。而不云是出世間。答。既云一切依上。即知是出世間。但為后大乘出世。是故不說。出世間上上第一義依所謂滅諦者。上來明小乘依。今對小依。以辨大依。從此文始。正是一依章。小乘一滅諦。已名為上。今大乘過於彼上。故云上上。以上上故。名第一義。所謂滅諦者。前對小明大。今出依體也。此釋無前二失。復得大乘義分明。世尊生死依如來藏。江南諸師從此下是顛倒真實章。顛倒是生死。真實是一依。明本在因中。能為生死依作持建立。是為顛倒依于真實。今但存略故云顛

倒真實。今謂此章實是顛倒真實章。但釋顛倒真實。與南北義不同。若言生死是顛倒。如來藏是真實。與上空義隱覆是復何異。空義隱覆。亦明能覆是虛妄不實。所覆是實。又與下自性清凈心煩惱隱覆此復何異。今所釋者。依如來藏有生死。作此說者。名為善說。是不顛倒。若三種眾生外道二乘空亂意菩薩。不依如來藏而有生死。作此說者。名曰顛倒。故真實。問。此章何故不屬一依。答。一依章。對昔小乘依非究竟。明今常住一依究竟。今文乃對三種人不依如來藏有生死是顛倒。依如來藏有生死是不顛倒。故不屬一依章。此章為二。一明真實。二者明顛倒。真實中為二。初略明真實。次廣明真實。各有三句。初三者。一明依如來藏有生死。二以如來藏故說生死本際不可知。三明能如上說當於道理名不顛倒。問。此與上一依何異。答。上是境為智依今明染凈依。又前亦得是顯為顯依。今亦得是隱為顯依。境為智依。一實諦境。能生一實智。故境為智依。問。何以得知境為智依。答。上明二乘四依智。乃至二乘果智。依有量滅諦境。既非究竟故智亦非究竟。為對彼故。明無作滅諦是究竟。能生究竟智故。故境為智依。又前明顯法為依者。滅諦顯現為如來所證。故前云一切智境界及如來法身。又前是能生依。以境能生智故

【現代漢語翻譯】現代漢語譯本這是關於『倒真實』（顛倒與真實）的章節。現在說這一章實際上是關於顛倒與真實的。但對顛倒與真實的解釋，與南北方的理解不同。如果說生死是顛倒的，如來藏（Tathagatagarbha，佛性）是真實的，這與之前的空義（emptiness）的隱覆（covering）又有什麼區別呢？空義的隱覆也說明了能覆蓋的是虛妄不實的，被覆蓋的是真實的。這又與下文自性清凈心（naturally pure mind）被煩惱隱覆有什麼區別呢？現在所解釋的是，依據如來藏而有生死，這樣說的人，可以稱之為善說，是不顛倒的。如果三種眾生，即外道（non-buddhists），二乘（聲聞和緣覺）和空亂意菩薩（菩薩），不依據如來藏而認為有生死，這樣說的人，就叫做顛倒。所以是真實的。問：這一章為什麼不屬於『一依』（sole reliance）？答：『一依』章，是爲了對比過去小乘（Hinayana）所依賴的並非究竟，而說明現在常住的『一依』才是究竟。而本文是針對三種人不依據如來藏而認為有生死是顛倒的，依據如來藏而認為有生死是不顛倒的。所以不屬於『一依』章。這一章分為兩部分：一是說明真實，二是說明顛倒。真實中又分為兩部分：先是簡略地說明真實，然後是廣泛地說明真實。各有三句。最初的三句是：一是說明依據如來藏而有生死，二是由於如來藏的緣故，所以說生死的本際是不可知的，三是說明能夠如上所說，在道理上可以稱之為不顛倒。問：這與之前的『一依』有什麼不同？答：之前是境為智依（object as reliance for wisdom），現在是說明染凈依（defilement and purity as reliance）。而且之前也可以說是顯為顯依（manifest as reliance for manifest），現在也可以說是隱為顯依（hidden as reliance for manifest）。境為智依，一實諦境（one true reality）能夠產生一實智（one true wisdom），所以是境為智依。問：如何得知是境為智依？答：之前說明二乘的四依智（four reliances of the two vehicles），乃至二乘的果智（wisdom of the fruit of the two vehicles），是依賴於有量的滅諦境（limited realm of cessation）。既然不是究竟的，所以智慧也不是究竟的。爲了對比他們，所以說明無作滅諦（unconditioned cessation）是究竟的，能夠產生究竟的智慧。所以是境為智依。而且之前明顯法為依，滅諦顯現為如來所證。所以之前說一切智境界（realm of omniscience）以及如來法身（Dharmakaya of the Tathagata）。而且之前是能生依（causal reliance），因為境能夠產生智。

【English Translation】 English version This is the chapter on 'Inverted Reality'. Now, this chapter is actually about inverted reality and true reality. However, the interpretation of inverted reality and true reality differs from the understanding in the North and South. If it is said that birth and death are inverted, and the Tathagatagarbha (Buddha-nature) is true reality, then what is the difference between this and the previous covering of emptiness? The covering of emptiness also explains that what can cover is false and unreal, and what is covered is real. Furthermore, what is the difference between this and the following covering of the naturally pure mind by afflictions? What is now explained is that relying on the Tathagatagarbha, there is birth and death. Those who say this can be called good speakers, and it is not inverted. If the three kinds of beings, namely non-Buddhists, the two vehicles (Shravakas and Pratyekabuddhas), and confused-minded Bodhisattvas, do not rely on the Tathagatagarbha and believe that there is birth and death, those who say this are called inverted. Therefore, it is true reality. Question: Why does this chapter not belong to 'Sole Reliance'? Answer: The chapter on 'Sole Reliance' is to contrast the non-ultimate reliance of the past Hinayana with the ultimate reliance of the present permanent 'Sole Reliance'. This text is aimed at the three kinds of people who do not rely on the Tathagatagarbha and believe that there is birth and death, which is inverted, and relying on the Tathagatagarbha and believing that there is birth and death, which is not inverted. Therefore, it does not belong to the chapter on 'Sole Reliance'. This chapter is divided into two parts: one is to explain true reality, and the other is to explain inverted reality. True reality is further divided into two parts: first, a brief explanation of true reality, and then a broad explanation of true reality. Each has three sentences. The initial three sentences are: one is to explain that relying on the Tathagatagarbha, there is birth and death; two is that because of the Tathagatagarbha, it is said that the origin of birth and death is unknowable; and three is to explain that being able to speak as above, it can be called not inverted in reason. Question: What is the difference between this and the previous 'Sole Reliance'? Answer: Previously, it was object as reliance for wisdom, and now it is explaining defilement and purity as reliance. Moreover, previously it could be said that manifest as reliance for manifest, and now it could be said that hidden as reliance for manifest. Object as reliance for wisdom, one true reality can generate one true wisdom, so it is object as reliance for wisdom. Question: How do we know that it is object as reliance for wisdom? Answer: Previously, it was explained that the four reliances of the two vehicles, and even the wisdom of the fruit of the two vehicles, rely on the limited realm of cessation. Since it is not ultimate, the wisdom is also not ultimate. In order to contrast them, it is explained that unconditioned cessation is ultimate, which can generate ultimate wisdom. Therefore, it is object as reliance for wisdom. Moreover, previously, manifest dharma was the reliance, and the manifestation of cessation was certified by the Tathagata. Therefore, it was previously said that the realm of omniscience and the Dharmakaya of the Tathagata. Moreover, previously, it was causal reliance, because the object can generate wisdom.

。后明依持名依。非佛效能生生死。就前釋依。以依憑為依。就后釋依。以依持為依。后以隱法為顯依者。如來藏即是隱。能為生死顯法作依。生死依如來藏者。為對外道小乘人及余大乘人。不依如來藏有生死故。今明依如來藏有生死。外道有二人。一執邪因。二執無因。執邪因中。一計人為因。次計法為因。計人為因者有二種。一計自在天為生死之因。二計神我為生死因。計法為因。或計世性。或計塵微。為生死因。言無因者。謂自然而有生死。今為對彼邪因無因。故說生死依如來藏。故如來藏為其本因。二小乘及余大乘人。但知依結業而有生死。此但得末。未窮本。今為對彼故。明依如來藏故有生死。又欲明一切眾生有佛性義。故說依如來藏有生死。以如來藏故說本際不可知者。此是第二句釋上依義。既明由如來藏有生死。如來藏本際無始不可知。依藏有生死。生死亦無始。本際不可知。若不依藏有生死。則不可無始來有生死也。有人言。佛性無始。生死有始。始應可知但與佛性合用。故云本際不可知。又釋佛性無始。生死有始。背佛性故有生死。須見佛性。方了生死之始。唯佛能見其始。十地亦不知其始。故云本際不可知。問。龍樹云。生死有始無始。皆是邪見。今何故偏言生死無始答。雖二俱邪見。但為破眾

【現代漢語翻譯】現代漢語譯本：後文所說的『依』，分為『持名依』和『依持』兩種。並非佛效能夠產生生死。就前面的解釋『依』，以『依憑』作為『依』的含義；就後面的解釋『依』，以『依持』作為『依』的含義。後面用隱藏的法作為顯現的『依』，指的是如來藏（tathāgatagarbha），它本身是隱藏的，卻能作為生死這種顯現之法的『依』。說生死依賴於如來藏，是爲了針對外道、小乘以及其他大乘修行者，因為他們認為生死並非依賴於如來藏。現在說明生死是依賴於如來藏而存在的。外道有兩種觀點：一是執著于邪因，二是執著于無因。執著于邪因的又分為兩種：一是認為人是原因，二是認為法是原因。認為人是原因的又有兩種：一是認為自在天（Īśvara）是生死的起因，二是認為神我（Ātman）是生死的起因。認為法是原因的，或者認為是世性（Prakṛti），或者認為是塵微（Aṇu），是生死的起因。所說的『無因』，是指生死是自然而然存在的。現在爲了駁斥那些邪因和無因的觀點，所以說生死依賴於如來藏。因此，如來藏是生死的根本原因。二、小乘以及其他大乘修行者，只知道生死是依賴於結業而產生的。這只是看到了末端，沒有窮盡根本。現在爲了針對他們，所以說明生死是依賴於如來藏而存在的。另外，也是爲了闡明一切眾生都具有佛性的道理，所以說生死依賴於如來藏。因為有如來藏，所以說本際（bhūta-koṭi）是不可知的。這是第二句解釋上面的『依』的含義。既然說明了生死是由如來藏而產生的，那麼如來藏的本際就是無始不可知的。依賴於如來藏而有生死，那麼生死也是無始的，本際也是不可知的。如果不依賴於如來藏而有生死，那麼生死就不可能無始以來就存在了。有人說，佛性是無始的，生死是有始的，這個『始』應該是可以知道的，只是和佛性合用，所以才說本際不可知。另一種解釋是，佛性是無始的，生死是有始的，因為背離佛性才有了生死。必須見到佛性，才能瞭解生死的起始。只有佛才能見到它的起始，十地菩薩（Daśa-bhūmika）也不知道它的起始，所以說本際不可知。問：龍樹（Nāgārjuna）說，生死有始或者無始，都是邪見。現在為什麼偏偏說生死是無始的？答：雖然這兩種觀點都是邪見，但主要是爲了破除眾生的執著。

【English Translation】 English version: The 'reliance' mentioned later is divided into 'reliance on name' and 'reliance and upholding'. It is not that Buddha-nature can generate birth and death. Regarding the previous explanation of 'reliance', 'depending on' is the meaning of 'reliance'; regarding the latter explanation of 'reliance', 'relying on and upholding' is the meaning of 'reliance'. The latter uses the hidden Dharma as the manifest reliance, referring to the Tathāgatagarbha (womb of the thus-gone one), which is hidden but can serve as the 'reliance' for the manifest Dharma of birth and death. Saying that birth and death rely on the Tathāgatagarbha is to target non-Buddhist, Hīnayāna, and other Mahāyāna practitioners, because they believe that birth and death do not rely on the Tathāgatagarbha. Now it is explained that birth and death exist relying on the Tathāgatagarbha. There are two views of non-Buddhists: one is to cling to wrong causes, and the other is to cling to no cause. Those who cling to wrong causes are further divided into two types: one believes that humans are the cause, and the other believes that Dharma is the cause. Those who believe that humans are the cause are further divided into two types: one believes that Īśvara (the Lord) is the cause of birth and death, and the other believes that Ātman (the self) is the cause of birth and death. Those who believe that Dharma is the cause either believe that Prakṛti (primordial matter) or Aṇu (atoms) are the cause of birth and death. The so-called 'no cause' means that birth and death exist naturally. Now, in order to refute those wrong causes and no-cause views, it is said that birth and death rely on the Tathāgatagarbha. Therefore, the Tathāgatagarbha is the fundamental cause of birth and death. Secondly, Hīnayāna and other Mahāyāna practitioners only know that birth and death are produced relying on karma. This only sees the end and does not exhaust the root. Now, in order to target them, it is explained that birth and death exist relying on the Tathāgatagarbha. In addition, it is also to clarify the principle that all sentient beings have Buddha-nature, so it is said that birth and death rely on the Tathāgatagarbha. Because there is the Tathāgatagarbha, it is said that bhūta-koṭi (the limit of reality) is unknowable. This is the second sentence explaining the meaning of 'reliance' above. Since it is explained that birth and death are produced by the Tathāgatagarbha, then the bhūta-koṭi of the Tathāgatagarbha is beginningless and unknowable. Relying on the Tathāgatagarbha to have birth and death, then birth and death are also beginningless, and the bhūta-koṭi is also unknowable. If birth and death do not rely on the Tathāgatagarbha, then birth and death cannot have existed since the beginning. Some say that Buddha-nature is beginningless and birth and death have a beginning. This 'beginning' should be knowable, but it is used together with Buddha-nature, so it is said that the bhūta-koṭi is unknowable. Another explanation is that Buddha-nature is beginningless and birth and death have a beginning because they deviate from Buddha-nature. One must see Buddha-nature to understand the beginning of birth and death. Only the Buddha can see its beginning, and the Daśa-bhūmika (Ten Stages) Bodhisattvas do not know its beginning, so it is said that the bhūta-koṭi is unknowable. Question: Nāgārjuna (Dragon Tree) said that birth and death having a beginning or no beginning are both wrong views. Why do you now insist that birth and death are beginningless? Answer: Although both views are wrong views, it is mainly to break the attachments of sentient beings.

生有始。故說無始。無始者。欲明其有因義。又中論中。佛說無始者。欲明空義。既其無有始。亦無中間。亦無有終。無中無終。故無生死。有言其無始者。欲明無有始。非謂有無始。是故無始辨生死實。不作此解。則是邪見。世尊如來藏故說生死是名善說者。此第三句。能如是上說信依如來藏有生死。此是當理之言。名為善說。即是真實。若如外道二乘所說者。名不善說。又舉能說是善。顯所說不虛。世尊生死生死者。此第二廣辨依相。就文亦三。一明能依所依不二。二明能依所依不一。三明重論不一。初文又二。前敘能依之相。次明能依即是所依。今前辨能依之相。上云生死依如來藏。又云有如來藏故說生死。故今解釋生死之義。有人言。生死生死者。總以標舉生死非一。故重言之。又生死中。其有二種。一生死生死。凡夫所起。二涅槃生死。如涅槃說。住大涅槃。能建大義種種示現。今為簡后涅槃生死。偏舉初門。是故說言生死生死也。今明釋生死中有三。謂標釋結。初生死兩字。標生死也。生死者。此三字將能解釋。故牒之也。諸受根沒者。釋生死也。眼耳等六根生識。領納六塵。故云諸受。又此六根。能容受識住。故名為受。此六能生識。故名根。沒者死也。生分已謝。死分次起。故云次第也。不受根起者

【現代漢語翻譯】現代漢語譯本生有始，所以說無始。所謂『無始』，是爲了說明其有因果的意義。而且在《中論》中，佛陀說『無始』，是爲了闡明空性的意義。既然沒有開始，也就沒有中間，也沒有終結。沒有中間沒有終結，所以沒有生死。有人說『無始』，是爲了說明沒有開始，並非說存在一個『無始』。因此，對『無始』的辨析關乎生死的真實，不這樣理解就是邪見。世尊因為如來藏的緣故而說生死，這被稱為『善說』。這是第三句，能夠像上面所說的那樣，相信依靠如來藏而有生死，這是合乎道理的言論，被稱為『善說』，也就是真實。如果像外道二乘所說的那樣，就稱為『不善說』。又通過舉出能說是善的，來顯示所說的不虛妄。世尊所說的『生死生死』，這是第二部分，廣泛辨析所依之相。就文義而言，也分為三部分：一是說明能依和所依不二，二是說明能依和所依不一，三是說明重論不一。首先看第一部分，又分為兩部分：前面敘述能依之相，其次說明能依就是所依。現在先辨析能依之相。上面說生死依靠如來藏，又說因為有如來藏所以說生死，所以現在解釋生死的意義。有人說，『生死生死』，總的來說是標舉生死並非單一，所以重複說。而且生死之中，有兩種：一是生死生死，是凡夫所起的；二是涅槃生死，如《涅槃經》所說，安住于大涅槃，能夠建立大義，種種示現。現在爲了簡別後面的涅槃生死，偏重於說明最初的生死。所以說『生死生死』。現在闡釋生死，其中有三個方面，即標、釋、結。最初的『生死』兩個字，是標示生死。『生死者』這三個字，將要解釋，所以重複它。『諸受根沒者』，是解釋生死。眼耳等六根生起識，領納六塵，所以說『諸受』。而且這六根，能夠容受識的住處，所以稱為『受』。這六根能夠生起識，所以稱為『根』。『沒』就是死亡。生分已經結束，死分接著開始，所以說『次第』。『不受根起者』

【English Translation】 English version Birth has a beginning, hence the saying 'no beginning'. 'No beginning' is meant to clarify the meaning of having a cause. Moreover, in the Madhyamaka-karika (Treatise on the Middle Way), the Buddha said 'no beginning' to elucidate the meaning of emptiness. Since there is no beginning, there is also no middle, and no end. Without a middle and without an end, there is therefore no birth and death (samsara). Some say 'no beginning' to indicate that there is no start, not to assert the existence of a 'no beginning'. Therefore, discerning 'no beginning' is crucial for understanding the reality of samsara; not understanding it this way is a wrong view. The World Honored One speaks of samsara because of the Tathagatagarbha (Buddha-nature), and this is called 'good speech'. This third statement, being able to believe that samsara exists dependent on the Tathagatagarbha as stated above, is a reasonable statement and is called 'good speech', which is to say, it is the truth. If it is as the non-Buddhist or Sravaka (Hearer) vehicle say, it is called 'not good speech'. Furthermore, by citing that the ability to speak is good, it shows that what is said is not false. The World Honored One's saying 'samsara samsara' is the second part, extensively analyzing the dependent aspect. In terms of the text, it is also divided into three parts: first, clarifying that the dependent and what it depends on are not two; second, clarifying that the dependent and what it depends on are not one; and third, clarifying that repeated discussion is not one. First, looking at the first part, it is again divided into two parts: the first describes the aspect of the dependent, and the second clarifies that the dependent is precisely what it depends on. Now, first analyze the aspect of the dependent. Above, it was said that samsara depends on the Tathagatagarbha, and it was also said that because there is Tathagatagarbha, samsara is spoken of. Therefore, now the meaning of samsara is explained. Some say that 'samsara samsara' is, in general, to indicate that samsara is not singular, so it is repeated. Moreover, within samsara, there are two types: first, samsara samsara, which is what ordinary beings arise; and second, Nirvana (liberation) samsara, as the Nirvana Sutra says, abiding in great Nirvana, being able to establish great meaning, manifesting in various ways. Now, in order to distinguish the latter Nirvana samsara, emphasis is placed on explaining the initial samsara. Therefore, it is said 'samsara samsara'. Now, explaining samsara, there are three aspects, namely, indication, explanation, and conclusion. The initial two words 'samsara' indicate samsara. The three words 'samsara is' are going to explain, so they are repeated. 'Those whose sense faculties have ceased' explains samsara. The six sense faculties, such as the eyes and ears, give rise to consciousness, receiving the six objects of sense, hence the saying 'those who receive'. Moreover, these six sense faculties are able to accommodate the dwelling of consciousness, so they are called 'receiving'. These six faculties are able to give rise to consciousness, so they are called 'faculties'. 'Ceased' means death. The portion of birth has ended, and the portion of death then begins, so it is said 'successively'. 'Those who do not receive the arising of faculties'

。雖有根相。不能生識領納前塵。故云不受根。又不容受六識。故言不受根也。是名結也。問。此句何等為生。何等為死。答。有人言。諸受根沒是死。次第不受根起是生也。今謂如前釋也。諸受根。此敘生識領納六塵。故是生。從沒已下。釋其死也。若受根前念滅。次念滅次念受生根。此猶是生也。今受根滅壞。次念生不受根。故名為死也。問。若其不受。亦應非根。云何言不受根起。答。成實論文云。同性不依時。皆名為根。是就體為言。然其實非根。論又云。根童子滅。非根童子在。名根。又一義就五受作之。諸受根者。謂五受根。五受者。憂喜苦樂舍也。若五根后所生受名苦樂。意根后所生受名憂喜。不苦不樂不憂不喜。通從六根後生也。明此諸受能生煩惱。故名受根。五受是根。名諸受根。眾生若命未盡。受根常在。隨何受唸唸不住。一一受根。隨有幾念。或多或少。同類異類。受受相續。不得斷絕。四受心強。不得命終。命終之時。要在舍根。一報盡時。舍受滅盡。名沒也。次第不定根起者。應言受根不起。此言無有受根次第續起。此云生者已死。故言是名生死也。世尊生死者。上明生死。今辨生死與如來藏不二。生死者。牒前生死也。此二法者。生死二法也。是如來藏者。明生死即是如來藏也。就理而

【現代漢語翻譯】現代漢語譯本雖有根相（指感覺器官的形態），但不能產生識別和領納外在塵境的意識，所以說『不受根』。又不容納六識（眼識、耳識、鼻識、舌識、身識、意識），所以說『不受根』。這叫做結（煩惱的繫縛）。問：此句中，什麼是生？什麼是死？答：有人說，各種受根（感受的根源）消失是死，次第不受根（不再有感受的根源）生起是生。我現在認為應該像前面解釋的那樣。『諸受根』，這是敘述產生意識來領納六塵，所以是生。從『沒』以下，解釋它的死。如果受根前一念滅，下一念滅，再下一念受根生起，這仍然是生。現在受根滅壞，下一念生起不受根，所以名為死。問：如果它不受，也應該不是根，為什麼說『不受根起』？答：《成實論》中說，同性質的東西不依賴時間，都叫做根，這是就本體而言，但實際上它不是根。論中又說，根的童子滅了，非根的童子存在，叫做根。又有一種解釋是就五受（五種感受）來說的。『諸受根』，指的是五受根。五受是：憂、喜、苦、樂、舍（不苦不樂的感受）。五根（眼、耳、鼻、舌、身）之後所產生的感受名為苦樂，意根（意識）之後所產生的感受名為憂喜。不苦不樂、不憂不喜，通常是從六根之後產生的。明白這些感受能產生煩惱，所以名為受根。五受是根，名為諸受根。眾生如果壽命未盡，受根常在，隨著任何感受唸唸不住。每一個受根，隨著有幾念，或多或少，同類異類，感受感受相續，不得斷絕。四受（憂、喜、苦、樂）的心強，不得命終。命終之時，一定在舍根（舍受）。一報盡時，舍受滅盡，名叫沒。次第不定根起，應該說受根不起。這裡說沒有受根次第相續生起。這裡說生者已經死了，所以說是名生死。『世尊生死者』，上面說明生死，現在辨別生死與如來藏（tathāgatagarbha）不二。『生死者』，是重複前面的生死。『此二法者』，是生死二法。『是如來藏者』，說明生死就是如來藏。就理而言

【English Translation】 English version Although there are root characteristics (referring to the form of sensory organs), they cannot generate consciousness to perceive and receive external dust realms, hence the saying 'not receiving roots'. Furthermore, they do not accommodate the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), hence the saying 'not receiving roots'. This is called a knot (the bondage of afflictions). Question: In this sentence, what is birth? What is death? Answer: Some say that the disappearance of various feeling-roots (sources of sensation) is death, and the arising of successively non-receiving roots (no longer having sources of sensation) is birth. I now believe it should be explained as before. 'All feeling-roots', this narrates the generation of consciousness to perceive and receive the six dusts, so it is birth. From 'disappearance' onwards, it explains its death. If a feeling-root disappears in the previous moment, disappears in the next moment, and then a feeling-root arises in the subsequent moment, this is still birth. Now, the feeling-root is destroyed, and in the next moment, a non-receiving root arises, so it is called death. Question: If it does not receive, it should also not be a root, why say 'non-receiving root arises'? Answer: The Tattvasiddhi Shastra says that things of the same nature, not dependent on time, are all called roots, this is speaking in terms of essence, but in reality, it is not a root. The treatise also says that the child of the root is destroyed, and the child of the non-root exists, called a root. Another explanation is in terms of the five feelings. 'All feeling-roots' refers to the five feeling-roots. The five feelings are: sorrow, joy, suffering, pleasure, and equanimity (neither suffering nor pleasure). The feelings produced after the five roots (eye, ear, nose, tongue, body) are called suffering and pleasure, and the feelings produced after the mind-root (consciousness) are called sorrow and joy. Neither suffering nor pleasure, neither sorrow nor joy, are usually produced after the six roots. Understanding that these feelings can generate afflictions, so they are called feeling-roots. The five feelings are roots, called all feeling-roots. If sentient beings' lives have not ended, the feeling-roots are always present, dwelling on any feeling moment by moment. Each feeling-root, depending on how many moments there are, whether many or few, of the same or different kinds, feelings continue in succession, without interruption. The mind is strong with the four feelings (sorrow, joy, suffering, pleasure), and one cannot die. At the time of death, it must be in the root of equanimity (equanimous feeling). When one retribution ends, the equanimous feeling is completely extinguished, called disappearance. Successively uncertain root arising, it should be said that the feeling-root does not arise. Here it says that there is no successive arising of feeling-roots. Here it says that the one who is born is already dead, so it is called birth and death. 'World Honored One, birth and death', above explains birth and death, now distinguishing that birth and death are non-dual with the Tathāgatagarbha (如來藏). 'Birth and death' is repeating the previous birth and death. 'These two dharmas' are the two dharmas of birth and death. 'Is the Tathāgatagarbha' explains that birth and death are the Tathāgatagarbha. In terms of principle

言。若體性者。知生死即是涅槃。仁王經云。菩薩未成佛時。以菩提為煩惱。菩薩成佛時。以煩惱為菩提。故肇法師云。道遠乎哉。觸事而真。聖遠乎哉。體之即神。華嚴云。心佛及眾生。是三無差別。中論云。生死之實際。及以涅槃際。如是二際者。無毫釐差別。法華經云。如來如實知見三界之相。天親釋云。眾生界即涅槃界。不離眾生界有如來藏性也。問。是相云何。答。如人夜中見繩為蛇。蛇是繩歟。亦知迷南為北。北是南也。有人言。此二法是如來藏者。此空如來藏耳。前明生死。此明死生也。若生便歸死者。眾生便成灰滅。誰得成佛。正以生者死。死者生。相續不斷。至菩提乃盡。故得修行求于佛果。生死煩惱隱藏法身有成之理。故名如來藏。亦能生如來故名藏。今謂道理難知。且用前解。世間言說故有死有生下。此第二明不一義。亦先明生死。次辨不一。第一義中本來無有生死。何故聖人說有生死。是故今明於顛倒眾生故有生死。佛隨顛倒故說有生死。龍樹云。于生死人有生死。于不生死人則無生死。死者諸根壞。前牒生死與藏不異。故須辨生死。今欲牒生死與藏不一。故須辨生死。前後有此二意異。故兩處生死非生死義異也。又既隨顛倒世間說有生死。故今示生死之相。諸根壞者。眼等諸根壞。五受中

【現代漢語翻譯】現代漢語譯本：說。如果就體性而言，知曉生死即是涅槃。《仁王經》說：『菩薩未成佛時，以菩提為煩惱；菩薩成佛時，以煩惱為菩提。』所以肇法師說：『道遠嗎？觸事皆真。聖人遠嗎？體之即神。』《華嚴經》說：『心、佛及眾生，是三無差別。』《中論》說：『生死之實際，及以涅槃際，如是二際者，無毫釐差別。』《法華經》說：『如來如實知見三界之相。』天親釋說：『眾生界即涅槃界，不離眾生界有如來藏性也。』問：是相如何？答：如人夜中見繩為蛇，蛇是繩嗎？亦如知迷南為北，北是南嗎？有人說，此二法是如來藏者，此是空如來藏罷了。前面說明生死，這裡說明死生。如果生便歸於死，眾生便成灰滅，誰能成佛？正是因為生者死，死者生，相續不斷，直至菩提才止息，所以才能修行求得佛果。生死煩惱隱藏法身，有成就之理，故名如來藏（Tathagatagarbha，如來之藏）。亦能生如來，故名藏。現在認為道理難以理解，暫且用前面的解釋。世間言說故有死有生，下面第二點說明不一之義，也是先說明生死，再辨別不一。第一義中本來沒有生死，為何聖人說有生死？所以現在說明對於顛倒眾生故有生死，佛隨順顛倒故說有生死。龍樹（Nagarjuna）說：『于生死人有生死，于不生死人則無生死。』死者諸根壞。前面是把生死與藏看作不異，所以需要辨別生死。現在想要把生死與藏看作不一，所以需要辨別生死。前後有這兩種不同的意思，所以兩處生死非生死的意義不同。又因為隨順顛倒世間說有生死，所以現在揭示生死的相狀。諸根壞，就是眼等諸根壞。五受中

【English Translation】 English version: It is said. If considering the essence, knowing that birth and death is Nirvana. The Renwang Sutra (仁王經, Benevolent Kings Sutra) says: 'When a Bodhisattva has not yet become a Buddha, he considers Bodhi (菩提, enlightenment) as affliction; when a Bodhisattva becomes a Buddha, he considers affliction as Bodhi.' Therefore, Dharma Master Zhao said: 'Is the path far away? It is true in touching things. Is the sage far away? Embody it and it is divine.' The Avatamsaka Sutra (華嚴經, Flower Garland Sutra) says: 'Mind, Buddha, and sentient beings are three without difference.' The Madhyamaka-karika (中論, Middle Stanza Treatise) says: 'The reality of birth and death, and the boundary of Nirvana, these two boundaries have no difference of a hair's breadth.' The Lotus Sutra (法華經) says: 'The Tathagata (如來, Thus Come One) truly knows and sees the aspects of the three realms.' Vasubandhu (天親) explains: 'The realm of sentient beings is the realm of Nirvana; the Tathagatagarbha (如來藏, Womb of the Tathagata) nature is not separate from the realm of sentient beings.' Question: What is this aspect like? Answer: It is like a person seeing a rope as a snake in the night. Is the snake the rope? It is also like knowing that one is lost, mistaking south for north; is north south? If someone says that these two dharmas are the Tathagatagarbha, then this is merely the empty Tathagatagarbha. The previous explanation clarifies birth and death; this explains death and birth. If birth leads to death, then sentient beings would become ashes and extinction; who could become a Buddha? It is precisely because those who are born die, and those who die are born, continuing without interruption until Bodhi is reached. Therefore, one can cultivate and seek the fruit of Buddhahood. Birth, death, and afflictions conceal the Dharmakaya (法身, Dharma Body), and there is a reason for accomplishment; therefore, it is called Tathagatagarbha. It can also give rise to the Tathagata, so it is called garbha (藏, womb/store). Now, if one thinks the principle is difficult to understand, let us use the previous explanation for now. Worldly speech has birth and death. The second point below explains the meaning of non-duality, also first explaining birth and death, then distinguishing non-duality. In the first meaning, there is originally no birth and death. Why do sages say there is birth and death? Therefore, now it is explained that birth and death exist for deluded sentient beings, and the Buddha speaks of birth and death in accordance with delusion. Nagarjuna says: 'For those who are subject to birth and death, there is birth and death; for those who are not subject to birth and death, there is no birth and death.' Death is the destruction of the sense faculties. Previously, birth and death were regarded as not different from the garbha, so it was necessary to distinguish birth and death. Now, one wants to regard birth and death as not one with the garbha, so it is necessary to distinguish birth and death. There are these two different meanings before and after, so the meaning of birth and death as non-birth and non-death is different in the two places. Furthermore, since birth and death are spoken of in accordance with the deluded world, the appearance of birth and death is now shown. The destruction of the sense faculties is the destruction of faculties such as the eyes. Among the five aggregates of feeling

舍受根壞。生者新諸根起。由業煩惱力。未來還生。為起。五受根中是喜受根起。四識住中喜潤故。亦是十二緣中識支也。非如來藏有生有死者。此正明不一義。顛倒故有生死。非如來藏體有生死。法華經云。無有生死若退若出天親云。如來藏性清凈。故法華經兩句。還是此經初句。明眾生界即涅槃界。此是二不二義。如來藏體性清凈無有生死故。是明不二二義。若不見法華論。釋此二句便不分明。問。何故有不二二。二不二義。答。于佛未始二。六道常法身。于緣未始一。法身常六道。譬如病眼人。于空常見華。是故空成華。如不病眼人。知華常是空。以有此二義。故明二不二。不二二義也。若依前第二師。初明生死二即如來藏。此是空如來藏。今明非如來藏有生死。此明不空如來藏。今且依前釋。離有為相者釋成不一。以離有為故非死。常住不變。釋離有為。約凡夫有三不變。一不為煩惱水漬變。二不為業風吹變。三不為生老死火燒變故。菩薩不變有二。一不為變易陰生所變。二不為變易陰滅所變。佛不變有四。以常故不生。以悼相故不死。清凈故不病。不變故不老也。是故如來藏是依是持是建立也。結也。以體是無為常住。故能為眾生作依持建立。是所依處名依。持者連持令不斷絕。建立者始終令得成佛。三藏

師意。依者即自性住佛性。不從緣有。名為自性體是常法。故名為住。以是常住。為生死作依也。持者即引出佛性。由有佛性。故得修行顯出本有之法。故名為持。建立者即至得果性。以有佛性。故成果德。名為建立。世尊不離不脫下。第三重釋不一。所以重明不一者。正欲成能依義。就文為二。一當相明所依。二斷脫異外下。對能依辨所依。不離者。體是無為。不可離也。非煩惱繫縛之法。不可斷。非是有為。不可脫也。千變萬化其體不改。故言不異也。出三乘地行外。故云不可思議。世尊斷脫異外者。生死是斷脫異法也。藏體異之。是故言外。而能為妄本。名有為法依持建立。有人言。斷脫異外者。並目生死。斷脫異。如上釋。外者。生死出在理外。故名為外。分明不然。如上解也。世尊若無如來藏者。上明真實。今明顛倒。就文亦三。一破二乘及空亂意二種顛倒。明不顛倒。第二破外道顛倒。明不顛倒。第三總結顛倒人。明不知如來藏。初又三。一破其謂無如來藏。二破其七法有依持之義。三對顯如來藏為正依。若無如來藏不得厭苦樂求涅槃者。此第一破其不立如來藏為依持義。破意云。若不依真。妄不孤立。故無厭苦樂求涅槃。如人睡時。若無報心。則無夢中向河求水。此亦如是。又此文是反解。反解者以無

【現代漢語翻譯】現代漢語譯本：師（指菩薩或有智慧的人）的意旨是：『依』指的是自性住佛性（自性本具的佛性）。它不是從因緣而產生的，所以稱為『自性』，其體是常法，所以稱為『住』。因為它是常住不變的，所以能作為生死的所依。『持』指的是引出佛性。因為有佛性，所以能夠修行，顯現出本來就有的法，所以稱為『持』。『建立』指的是最終證得果性。因為有佛性，所以能成就果德，所以稱為『建立』。世尊『不離、不脫』等句，是第三重解釋『不一』。之所以再次說明『不一』，正是爲了成就『能依』的意義。就文句來說，分為兩部分：一是直接說明『所依』，二是『斷脫異外』等句，通過與『能依』相對比來辨明『所依』。『不離』，是因為它的體性是無為法，不可分離。它不是被煩惱束縛的法，所以不可斷絕。它不是有為法，所以不可脫離。即使千變萬化，其體性也不會改變，所以說『不異』。它超出了三乘（聲聞乘、緣覺乘、菩薩乘）的修行境界，所以說是『不可思議』。世尊說『斷脫異外』，生死是斷絕、脫離、不同的法。如來藏的體性與生死不同，所以說是『外』。但它能作為虛妄的根本，所以說是有為法的依持和建立。有人說，『斷脫異外』指的是生死。『斷脫異』如上文解釋。『外』指的是生死超出真理之外，所以稱為『外』。這種解釋顯然不對，應該按照上面的解釋。世尊說『若無如來藏者』，上面說明的是真實，現在說明的是顛倒。就文句來說，也分為三部分：一是破斥二乘（聲聞乘、緣覺乘）以及空宗的錯誤觀念，說明不顛倒；二是破斥外道的顛倒，說明不顛倒；三是總結顛倒之人，說明他們不知道如來藏。首先又分為三部分：一是破斥他們認為沒有如來藏；二是破斥他們認為七法（眼、耳、鼻、舌、身、意、末那識）具有依持的意義；三是對比顯明如來藏才是真正的所依。『若無如來藏，不得厭苦樂求涅槃者』，這是第一部分破斥他們不建立如來藏作為依持的意義。破斥的含義是：如果不依靠真實，虛妄就不能獨立存在，所以就不會有厭惡痛苦、欣樂涅槃的想法。就像人睡覺時，如果沒有清醒的心，就不會在夢中向河邊求水。這裡也是如此。而且這段文字是反過來解釋的，反過來解釋就是因為沒有如來藏。

【English Translation】 English version: The teacher's (referring to a Bodhisattva or a wise person) intention is: 'Reliance' refers to the Self-Nature Abiding Buddha-Nature (the Buddha-Nature inherent in one's own nature). It does not arise from conditions, so it is called 'Self-Nature,' and its essence is the Dharma of permanence, so it is called 'Abiding.' Because it is permanent and unchanging, it can serve as the basis for birth and death. 'Holding' refers to drawing out the Buddha-Nature. Because there is Buddha-Nature, one can cultivate and manifest the Dharma that is originally present, so it is called 'Holding.' 'Establishing' refers to ultimately attaining the Fruition-Nature. Because there is Buddha-Nature, one can accomplish the virtues of the fruit, so it is called 'Establishing.' The World-Honored One's phrases 'not separate, not detached,' etc., are the third layer of explanation of 'not one.' The reason for explaining 'not one' again is precisely to accomplish the meaning of 'that which relies.' In terms of the sentences, it is divided into two parts: one is to directly explain 'that which is relied upon,' and the second is the phrases 'severed, detached, different, external,' etc., which clarify 'that which is relied upon' by contrasting it with 'that which relies.' 'Not separate' is because its essence is unconditioned Dharma, which cannot be separated. It is not a Dharma bound by afflictions, so it cannot be severed. It is not conditioned Dharma, so it cannot be detached. Even if it undergoes thousands of changes, its essence will not change, so it is said to be 'not different.' It transcends the practice realms of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), so it is said to be 'inconceivable.' The World-Honored One says 'severed, detached, different, external,' birth and death are severed, detached, and different Dharmas. The essence of the Tathāgatagarbha (Tathagata's Womb) is different from birth and death, so it is called 'external.' But it can serve as the root of delusion, so it is said to be the reliance and establishment of conditioned Dharmas. Some say that 'severed, detached, different, external' refers to birth and death. 'Severed, detached, different' is as explained above. 'External' refers to birth and death being outside of truth, so it is called 'external.' This explanation is obviously incorrect and should be according to the above explanation. The World-Honored One says 'If there is no Tathāgatagarbha,' the above explains the real, and now explains the inverted. In terms of the sentences, it is also divided into three parts: one is to refute the erroneous views of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) and the emptiness school, explaining non-inversion; two is to refute the inversions of external paths, explaining non-inversion; three is to summarize inverted people, explaining that they do not know the Tathāgatagarbha. First, it is further divided into three parts: one is to refute their view that there is no Tathāgatagarbha; two is to refute their view that the seven consciousnesses (eye, ear, nose, tongue, body, mind, Manas-consciousness) have the meaning of reliance and holding; three is to contrast and clarify that the Tathāgatagarbha is the true reliance. 'If there is no Tathāgatagarbha, one cannot detest suffering and delight in seeking Nirvāṇa,' this is the first part refuting their not establishing the Tathāgatagarbha as the meaning of reliance and holding. The meaning of the refutation is: if one does not rely on the real, delusion cannot exist independently, so there will be no thought of detesting suffering and delighting in seeking Nirvāṇa. Just like when a person is sleeping, if there is no clear mind, they will not seek water by the river in a dream. It is the same here. Moreover, this passage is explained in reverse, and the reverse explanation is because there is no Tathāgatagarbha.

顯有。若無藏不得厭苦求涅槃。當知厭苦樂求涅槃。要由於藏。又勝鬘為破小乘等人不知有佛性者。尚無厭苦求涅槃之因。云何有離生死苦得涅槃之果。是故應當信有佛性也。靈味淳師云。是理知厭苦求樂。故終能反。異於木石。由有佛性故爾。用此厭苦求樂之心為正因佛性。由之得佛。於時猶有光宅師。以厭苦求樂為正因。但厭苦求樂是功德性。極至金剛心得佛時則無。今謂文意悉不爾。但明有佛性。故得厭苦求樂。無佛性。不得厭苦求樂。不用厭樂以為佛性也。何以故下。第二破其七法自能作依持之義。小乘及余大乘人云。妄心自能造于善惡。何須依藏。下對破之。破中有三。一此六識及心法智者。牒小乘人七法。二此七法剎那不住者。第二正破。三不能種眾苦下。正明不能起于染凈。於此六識及心法智者。有人言。六識者。六是事識。及心法智是第七識。迷時名心。解名法智。第八名藏識。是阿利耶。此造疏人。不見攝論謂第七識名法智。攝論第八識名阿陀那。此云無解識豈得稱法智耶。今所明者。六識不異舊。及心法智。能厭苦樂求涅槃。何須佛性。此七法剎那不住者。第二破。以唸唸不住。故不能起于染凈也。不種眾苦者。明六七心不能種有生死苦也。不厭苦求涅槃者。明六七心不能厭苦樂求涅槃得解脫也

。舊法師多作此釋。今謂不爾。所以舉此七法者。舉六識。明不能起染凈及以種苦。舉心法智。明不能厭苦樂涅槃。故楞伽說六七不受苦樂非涅槃因也。六七不受苦樂者。猶是不種苦。非涅槃因。猶是不厭苦求涅槃也。待至后釋。然經論中釋染凈緣起要有四別。一約緣不約佛性。二約佛性不約緣。三亦約緣亦約佛性。四不約緣不約佛性。一約緣不約佛性者。只由六七妄緣。不由如來藏。此小乘教及大乘教相中。彰染凈緣中因果自招感故有。都不言由藏實而有。如是一切。二明約佛性不約緣。染凈之興。只由藏實。不言從緣而有。此如楞伽說。六七非受苦樂。非涅槃因。藏識受苦樂。是涅槃因。如是一切。今此說二同彼也。三明亦約緣亦約佛性者。此亦如楞伽說。藏識海常住。境界風所轉。種種諸識浪。騰躍而轉生。如海水起波浪。非異非不異。佛性亦爾。心俱和合生。亦非異非不異。如是一切。故知真妄和合。方起染凈。海水起波浪非異非不異者。彰不可水外求波。波外求水。故言不異。而波息水靜。故言非不異也。佛性亦爾。心俱和合生非異非不異者。彰佛性與六七妄心和合生時。不可真外求妄。妄外求真。故言不異。而妄盡真顯。故言非不異。亦可在緣常靜。故言非不異。法華論云。不即眾生界。不離眾生界。有

【現代漢語翻譯】現代漢語譯本：過去的法師大多這樣解釋。我現在認為不是這樣。之所以舉出這七法，是爲了通過六識（眼識、耳識、鼻識、舌識、身識、意識）來說明它們不能產生染污和清凈，以及帶來痛苦。通過心法智（心、意、識），來說明它們不能厭離痛苦，追求快樂和涅槃（寂滅）。所以《楞伽經》說六識和七識（末那識）不受苦樂，不是涅槃的原因。六識和七識不受苦樂，就是不種下痛苦的因。不是涅槃的原因，就是不厭離痛苦而尋求涅槃。這些留待後面解釋。然而，經論中解釋染凈緣起，主要有四種區別：一是隻談緣起，不談佛性；二是隻談佛性，不談緣起；三是既談緣起，也談佛性；四是不談緣起，也不談佛性。一是隻談緣起，不談佛性。只由六識和七識的虛妄攀緣，不由如來藏（一切眾生本具的清凈自性）。這是小乘教和大乘教相中的觀點，強調染污和清凈的緣起中，因果是自己招感的，所以產生。完全不說是由於如來藏的真實而產生的。一切都是這樣。二是說明只談佛性，不談緣起。染污和清凈的產生，只由於如來藏的真實，不說是從緣起而有。這就像《楞伽經》所說，六識和七識不受苦樂，不是涅槃的原因，藏識（阿賴耶識）感受苦樂，是涅槃的原因。一切都是這樣。現在這裡所說的第二種情況與《楞伽經》的觀點相同。三是說明既談緣起，也談佛性。這也像《楞伽經》所說，藏識海是常住的，被境界風所轉動，種種的識浪，騰躍而生。就像海水生起波浪，非一非異。佛性也是這樣，與心共同和合而生，也是非一非異。一切都是這樣。所以知道真妄和合，才產生染污和清凈。海水生起波浪非一非異，是說不能在水之外尋求波浪，也不能在波浪之外尋求水，所以說非異。而波浪止息，水面平靜，所以說非不異。佛性也是這樣，與六識和七識的妄心和合而生時，不能在真之外尋求妄，也不能在妄之外尋求真，所以說非異。而妄念消盡，真性顯現，所以說非不異。也可以說在緣起中常住寂靜，所以說非不異。《法華論》說，不即是眾生界，也不離眾生界。

【English Translation】 English version: Old Dharma masters mostly interpreted it this way. Now, I say it is not so. The reason for presenting these seven dharmas is to use the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) to clarify that they cannot generate defilement and purity, nor bring about suffering. By mentioning the mind dharma wisdom (mind, intellect, consciousness), it is to clarify that they cannot厭離(yanli: be weary of) suffering and seek happiness and Nirvana (extinction). Therefore, the Laṅkāvatāra Sūtra says that the six and seventh consciousnesses (Manas consciousness) do not experience suffering and happiness and are not the cause of Nirvana. The six and seventh consciousnesses not experiencing suffering and happiness means not planting the seeds of suffering. Not being the cause of Nirvana means not厭離(yanli: being weary of) suffering and seeking Nirvana. These will be explained later. However, in the sutras and treatises, there are mainly four distinctions in explaining the arising of defilement and purity: first, only discussing dependent origination and not discussing Buddha-nature; second, only discussing Buddha-nature and not discussing dependent origination; third, discussing both dependent origination and Buddha-nature; and fourth, discussing neither dependent origination nor Buddha-nature. First, only discussing dependent origination and not discussing Buddha-nature. It is solely due to the deluded clinging of the six and seventh consciousnesses, not due to the Tathāgatagarbha (the pure self-nature inherent in all beings). This is the view in the teachings of the Śrāvakayāna and the Mahāyāna, emphasizing that in the dependent origination of defilement and purity, cause and effect are self-inflicted, thus arising. It is not said at all that it arises due to the reality of the Tathāgatagarbha. Everything is like this. Second, explaining that only Buddha-nature is discussed, not dependent origination. The arising of defilement and purity is solely due to the reality of the Tathāgatagarbha, not saying that it arises from dependent origination. This is like what the Laṅkāvatāra Sūtra says, the six and seventh consciousnesses do not experience suffering and happiness and are not the cause of Nirvana, the Ālayavijñāna (storehouse consciousness) experiences suffering and happiness and is the cause of Nirvana. Everything is like this. Now, the second situation mentioned here is the same as the view of the Laṅkāvatāra Sūtra. Third, explaining that both dependent origination and Buddha-nature are discussed. This is also like what the Laṅkāvatāra Sūtra says, the sea of Ālayavijñāna is constant, moved by the wind of the realm, various waves of consciousness arise and leap. Just like waves arising from the sea, neither one nor different. Buddha-nature is also like this, arising together with the mind in harmony, also neither one nor different. Everything is like this. Therefore, it is known that only when the true and the false combine do defilement and purity arise. Waves arising from the sea being neither one nor different means that one cannot seek waves outside of water, nor seek water outside of waves, so it is said to be not different. And when the waves cease and the water is calm, it is said to be not not different. Buddha-nature is also like this, when arising in harmony with the deluded minds of the six and seventh consciousnesses, one cannot seek delusion outside of truth, nor seek truth outside of delusion, so it is said to be not different. And when deluded thoughts are exhausted and true nature manifests, it is said to be not not different. It can also be said that it is constantly abiding in stillness within dependent origination, so it is said to be not not different. The Śrīmālādevī Siṃhanāda Sūtra says, it is not identical to the realm of sentient beings, nor is it separate from the realm of sentient beings.

如來藏性。故經言。佛性雖在陰界入中。而不同陰界入也。四不約緣不約佛性者。實相之外無緣故。無染凈法可起。此如金剛波若論說。平等真法界。佛不度眾生。以無佛為能度。無眾生為所度。又如佛地論說。煩惱妄想中。無一法可滅。清凈法中。無一法可增。泯上三門。歸乎一絕。世尊如來藏者。此第二對邪顯正。即是對顛倒明真實。舉如來藏。明有如來藏故得厭苦樂求涅槃。有三。一如來藏者舉法實體。二無前際下。辨能起染凈所以。良由藏體無前際等。故能起染凈。無前際。明本有義。以本有故。無始起修滅。能為染凈因也。三種眾苦下。正明能起染凈。問。由佛性故得厭苦樂求涅槃。此事可爾。若由佛法性種眾苦者。豈非佛性力故令眾生種生死苦。若言不由佛性力種生死苦。亦應不由佛性力樂求涅槃。又若不由佛性力種眾苦者。即是七法種苦。云何言七法一念不住不得種眾苦耶。答。須解此章大意。此章為破外道二乘人不知有佛性。欲勸一切眾生信有佛性。故說由佛性故得厭眾苦樂求涅槃。問。勸信之言有餘。而釋經意不足。若由佛性得種眾苦。即是佛性令物受苦。此乃是同於魔性。何名佛性。答。此乃明有佛性眾生。故得種眾苦。非是佛性令其種苦。亦明佛性眾生令其厭苦。非是佛性令其厭苦。如有海水

風吹成浪。非是海水令其成浪者。亦應非佛性種苦及厭苦。但顛倒妄緣種苦及厭苦。則違前文。答。雖因風成浪。終由有海。雖因妄心種苦及厭苦。終由有佛性。故說佛性為本。故說由佛性故種苦厭苦也。如來藏乃至墮身見下。江南諸師及北土有師。並以此章屬前。是明顛倒真實。今直簡所依之藏不同陰內之我。明藏體絕離眾相。故有此章來耳。今明上章。對破小乘及余大乘人不立如來藏境。今第二次破外道。上來辨一切眾生有如來藏為生死作依持。疑者云。若爾。與外道何異。龍樹中論本住品云。眾生身中有神我。名為本住。本住者神為諸根之本。苦樂等諸根。依神得住。又我本來已有。體是常法。苦樂等法依之得住。故名本住。若爾與如來藏異有得何。今欲簡此義。故有此文來也。如來藏者。牒真實也。非我非眾生非命非人者。正破外道也。問。我等四。有何異。答。經論釋不同。如經云。觀內無我。外無眾生。內外和合無命。畢竟清凈無人。陰非神主。名為無我。離陰亦無。名外無眾生。陰與假名眾生相續名命。無別命體。故言內外和合無命。諸陰和合宰用名人。無別人體。故名畢竟清凈。智度論云。於五陰起我我所心。故名為我。五陰等眾法和合生。故名眾生。命根成就。故名受者命者。能行人法。故名為人

【現代漢語翻譯】現代漢語譯本風吹動水面形成波浪，但並非是海水本身導致波浪的產生。同樣，如果說佛性（Buddha-nature）並非導致眾生體驗痛苦和厭惡痛苦的原因，而是由顛倒妄想的因緣導致，那就與前面的經文相悖。回答：雖然波浪的產生是由於風的吹動，但最終還是因為有海水存在。雖然眾生體驗痛苦和厭惡痛苦是由於妄心的作用，但最終還是因為有佛性的存在。因此說佛性是根本。所以說，由於佛性的存在，才會有痛苦和厭惡痛苦的體驗。如來藏（Tathagatagarbha），乃至墮入身見（Satkayadristi）之下。江南的諸位法師以及北方的一些法師，都將這一章歸屬於前面，認為這是爲了闡明顛倒的真實。現在直接簡化所依據的藏（alaya-vijñana），使其不同於五陰（Skandha）之內的我（Atman），從而闡明藏體的絕對離於一切表象。因此才有了這一章的出現。現在闡明上一章，是爲了對破小乘（Hinayana）以及其他大乘（Mahayana）宗派不承認如來藏境界的觀點。現在是第二次駁斥外道。上面已經辨明一切眾生都具有如來藏，作為生死輪迴的所依。有人懷疑說，如果是這樣，那和外道有什麼區別呢？龍樹（Nagarjuna）的《中論》（Madhyamaka-karika）本住品中說，眾生的身體中有一個神我（Atman），名為本住（Prakriti）。本住是指神我作為諸根的根本，苦樂等諸根都依賴於神我而存在。而且我本來就存在，其本體是常法。苦樂等法都依賴於它而存在，所以稱為本住。如果是這樣，那麼它和如來藏的差異在哪裡呢？現在想要簡別這個含義，所以才有了這段經文的出現。如來藏，是真實（Tathata）的別稱。非我（Atman），非眾生（Sattva），非命（Jiva），非人（Pudgala），這是爲了正面駁斥外道。問：我等四者，有什麼不同？答：經論的解釋不同。如經中所說，觀察內在沒有我，外在沒有眾生，內外和合沒有命，畢竟清凈沒有人。五陰不是神的主宰，所以稱為無我。離開五陰也沒有，所以稱為外無眾生。五陰與假名眾生相續不斷，稱為命，沒有單獨的命的實體，所以說內外和合無命。諸陰和合運作，稱為人，沒有單獨的人的實體，所以稱為畢竟清凈。智度論（Mahaprajnaparamitopadesa）中說，在五陰上產生我、我所的心，所以稱為我。五陰等眾多法和合而生，所以稱為眾生。命根成就，所以稱為受者、命者。能夠行使人法，所以稱為人。

【English Translation】 English version The wind blows and forms waves. It is not the seawater that causes the waves to form. Likewise, it should not be said that Buddha-nature is not the cause of suffering and aversion to suffering, but rather that it is caused by inverted and deluded conditions. This would contradict the previous text. Answer: Although waves are formed by the wind, they ultimately depend on the existence of the sea. Although suffering and aversion to suffering are caused by the deluded mind, they ultimately depend on the existence of Buddha-nature. Therefore, Buddha-nature is said to be the root. Thus, it is said that suffering and aversion to suffering arise because of Buddha-nature. Tathagatagarbha (The Womb of the Thus Come One), even falling under Satkayadristi (The view of the existence of self). The teachers of Jiangnan and some teachers of the North all attribute this chapter to the previous one, believing that it clarifies the truth of inversion. Now, it directly simplifies the alaya-vijñana (store consciousness) on which it relies, distinguishing it from the Atman (self) within the Skandha (five aggregates), thereby clarifying that the essence of the store is absolutely separate from all appearances. Therefore, this chapter exists. Now, clarifying the previous chapter, it is to refute the views of Hinayana (Smaller Vehicle) and other Mahayana (Greater Vehicle) schools that do not establish the realm of Tathagatagarbha. Now, it is the second time to refute external paths. Above, it has been clarified that all sentient beings possess Tathagatagarbha as the basis for their cycle of birth and death. Doubters say, 'If that is the case, then what is the difference between this and external paths?' Nagarjuna's Madhyamaka-karika (Fundamental Verses on the Middle Way), in the chapter on Prakriti (Inherent Nature), says, 'In the bodies of sentient beings, there is an Atman (self), called Prakriti (inherent nature). Prakriti is the Atman as the root of the senses, and the senses of pleasure and pain, etc., depend on the Atman for their existence. Moreover, the self exists from the beginning, and its essence is a permanent dharma (law). The dharmas of pleasure and pain, etc., depend on it for their existence, so it is called Prakriti.' If that is the case, then what is the difference between it and Tathagatagarbha? Now, the intention is to distinguish this meaning, so this passage exists. Tathagatagarbha is another name for Tathata (suchness). Not Atman (self), not Sattva (sentient being), not Jiva (life), not Pudgala (person), this is to directly refute external paths. Question: What is the difference between the four, Atman, etc.? Answer: The explanations in the sutras and treatises differ. As the sutra says, 'Observing internally, there is no self; externally, there are no sentient beings; internally and externally combined, there is no life; ultimately pure, there is no person.' The five aggregates are not the masters of the spirit, so it is called 'no self'. There is also nothing apart from the five aggregates, so it is called 'externally, no sentient beings'. The continuous succession of the five aggregates and the provisional name of sentient beings is called 'life'; there is no separate entity of life, so it is said that internally and externally combined, there is no life. The combined operation of the various aggregates is called 'person'; there is no separate entity of a person, so it is called 'ultimately pure'. The Mahaprajnaparamitopadesa (Treatise on the Great Perfection of Wisdom) says, 'Arising from the five aggregates is the mind of self and what belongs to self, so it is called self. The five aggregates and other numerous dharmas combine and arise, so it is called sentient being. The accomplishment of the life force is called the receiver, the living one. Being able to perform human actions is called person.'

。金剛波若論具釋此四。可尋之。今明如來藏並異此四法。故不同外道也。此但明藏體一同人我。佛性正是人體。故須簡人。不明是法體。略不辨不同法我也。問。顛倒真實與空義隱覆真實何異。答。前章明佛有二智。知能藏畢竟空。知所藏不空。故能藏覆所藏。此章明所藏之體空無諸相。而眾生不了成三種顛倒眾生。故成藏。然前章明能藏空所藏有。此章明所藏空能藏有也。亦得俱有。解此四句者。是人解如來藏者也。如來藏者下。第三明如來藏非三種眾生境界。三種眾生者。一墮身見眾生。此是凡夫外道。於五陰身內而見有我。明名身見眾生。顛倒眾生者。二乘人也。於法身常樂我凈。起無常等四顛倒也。空亂意眾生者。初學大乘人。多習空觀。妨亂真解。名空亂意眾生。涅槃云。十地菩薩為無我論之所惑亂。今文無乃非十地。但學大乘人。為空見惑。不知佛性。非境界者。總明如來藏非此三種人之境界也。如來藏非我人眾生。橫計我人眾生。不識如來藏。如來藏非是無常無我。計無常無我者。不識如來藏。如來藏非空非有。若計空有者。亦不識如來藏。是故如來藏言亡慮絕不可思議。豈得言有如來藏一初。為生死作依持建立。若言有如來藏為生死作依持建立者。是有見眾生。又若言有能藏所藏作有見解者。皆是

【現代漢語翻譯】現代漢語譯本：《金剛般若論具釋》中已詳細解釋了這四種觀點，可以參考。現在要說明的如來藏與這四種觀點不同，因此也不同於外道的觀點。外道只是說明藏的本體與人我是相同的，佛性就是人體的組成部分。因此需要區分人，並沒有說明法體。簡略地沒有分辨不同於法我。問：顛倒真實與空義隱覆真實有什麼不同？答：前一章說明佛有二智，知道能藏是畢竟空的，知道所藏是不空的。因此能藏覆蓋所藏。這一章說明所藏的本體是空無諸相的，而眾生不瞭解這一點，形成了三種顛倒眾生，因此形成了藏。然而，前一章說明能藏是空的，所藏是有的，這一章說明所藏是空的，能藏是有的。也可以說是俱有的。能夠理解這四句話的人，就是理解如來藏的人。『如來藏者』以下，第三部分說明如來藏不是三種眾生的境界。三種眾生是：一、墮入身見的眾生（認為五蘊之身內有我的凡夫外道，稱為身見眾生）。二、顛倒眾生（二乘人，對於法身的常樂我凈，生起無常等四種顛倒）。三、空亂意眾生（初學大乘的人，多習空觀，妨礙擾亂真正的理解，稱為空亂意眾生。《涅槃經》說，十地菩薩也會被無我論所迷惑擾亂。現在這段經文難道不是指十地菩薩嗎？只是說學習大乘的人，被空見迷惑，不瞭解佛性）。『非境界者』，總的說明如來藏不是這三種人的境界。如來藏不是我、人、眾生，橫加計度我、人、眾生，是不認識如來藏。如來藏不是無常、無我，認為無常、無我的人，是不認識如來藏。如來藏非空非有，如果認為空或有，也是不認識如來藏。因此，如來藏是言語道斷、心思絕滅、不可思議的。怎麼能說一開始就有一個如來藏，作為生死輪迴的依靠和建立的基礎呢？如果說有一個如來藏，作為生死輪迴的依靠和建立的基礎，這就是有見眾生。又如果說有能藏和所藏，並對此作出有見的理解，這些都是……

【English Translation】 English version: The four views have been explained in detail in the 'Vajra Prajna Sutra with Commentary,' which can be consulted. Now, the Tathagatagarbha (Tathagata's Womb) is being explained, and it differs from these four views, thus also differing from the views of externalists. Externalists only explain that the essence of the 'garbha' (womb, store) is the same as the self and others, and that Buddha-nature is a component of the human body. Therefore, it is necessary to distinguish people, and the essence of Dharma (law, teaching) is not explained. It is briefly not distinguished from the Dharma-self. Question: What is the difference between inverted reality and the hidden reality of emptiness? Answer: The previous chapter explained that the Buddha has two wisdoms: knowing that the 'able-to-store' (nengcang) is ultimately empty, and knowing that the 'stored' (suocang) is not empty. Therefore, the 'able-to-store' covers the 'stored.' This chapter explains that the essence of the 'stored' is empty and without characteristics, but sentient beings do not understand this, forming three kinds of inverted sentient beings, thus forming the 'garbha.' However, the previous chapter explained that the 'able-to-store' is empty and the 'stored' is existent, while this chapter explains that the 'stored' is empty and the 'able-to-store' is existent. It can also be said that both exist. Those who can understand these four sentences are those who understand the Tathagatagarbha. 'Tathagatagarbha' below, the third part explains that the Tathagatagarbha is not the realm of three kinds of sentient beings. The three kinds of sentient beings are: 1. Sentient beings who fall into the view of self (ordinary people and externalists who see a self within the five aggregates of the body, called sentient beings with the view of self). 2. Inverted sentient beings (those of the Two Vehicles, who, regarding the permanence, bliss, self, and purity of the Dharmakaya (Dharma body), give rise to the four inversions of impermanence, etc.). 3. Sentient beings whose minds are confused by emptiness (those who are newly learning the Mahayana, who practice emptiness contemplation too much, hindering and disturbing true understanding, called sentient beings whose minds are confused by emptiness. The Nirvana Sutra says that even tenth-ground Bodhisattvas can be confused and disturbed by the theory of no-self. Does this passage not refer to tenth-ground Bodhisattvas? It simply says that those who are learning the Mahayana are confused by the view of emptiness and do not understand Buddha-nature). 'Not a realm' generally explains that the Tathagatagarbha is not the realm of these three kinds of people. The Tathagatagarbha is not self, person, or sentient being. To arbitrarily calculate self, person, or sentient being is to not recognize the Tathagatagarbha. The Tathagatagarbha is not impermanent or without self. Those who think of impermanence or no-self do not recognize the Tathagatagarbha. The Tathagatagarbha is neither empty nor existent. If one thinks of emptiness or existence, one also does not recognize the Tathagatagarbha. Therefore, the Tathagatagarbha is beyond words, thoughts are cut off, and it is inconceivable. How can it be said that there is a Tathagatagarbha from the beginning, serving as the reliance and foundation for the cycle of birth and death? If it is said that there is a Tathagatagarbha, serving as the reliance and foundation for the cycle of birth and death, this is a sentient being with views. Furthermore, if there is an 'able-to-store' and a 'stored,' and one makes a view-based understanding of this, these are all...

能藏無所藏故。有所得眾生。生死涅槃皆是真實生死。所得人。眾生與佛皆是眾生。故中論云。若不受諸法。我當得佛涅槃。當知是人。還為受所縛。故受此無受。無受還成受。即其證也。有人言。意散亂失空解眾生。明真實法體即是空。此人不解。而於有解外別求于空。故失空解也。不得禪定。不得一心。名為亂意。故名散亂失空意眾生。亦三種眾生。出佛性論撿佛性論無差別品為四種人。為身見眾生。故論法身。身見眾生不了我我所。為對治此。故說法身。二為對二乘顛倒眾生故。說名如來。二乘于常真如中。計無常等四倒。為對此故。說真如常。無有四倒。三為散動眾生。說名真諦。始行菩薩有二種人。一見諸法。折之故空。二謂有實法。名之為有。第一人執空。第二人執有。故此二人並迷如來藏中道之法。為對此故。說于真諦。世尊如來藏者。第十三自性清凈隱覆章。作三門釋之。一來意門。所以有此一章來者。上顛倒真實章。明依如來藏說有生死。是真實說。三種眾生不依如來藏說有生死。是顛倒。今次論能依所依染凈之義。能依生死。此即是染。所依之藏。此即是凈。凈不應有染。染不應有凈。此事難明。唯佛能了。今欲論此義。有此章來也。又前如來藏章中。但云不離煩惱藏是如來藏。未知云何不離。

【現代漢語翻譯】現代漢語譯本：『能藏無所藏故』（因為如來藏能含藏一切卻又無所執著），『有所得眾生』（如果眾生有所得心），『生死涅槃皆是真實生死』（那麼他們所經歷的生死和涅槃都是真實的生死，而非究竟解脫）。『所得人』（對於有所得的人來說），『眾生與佛皆是眾生』（眾生和佛的本質並無差別，都只是眾生）。所以《中論》說：『若不受諸法，我當得佛涅槃』（如果我執著于不受諸法，認為這樣才能成佛涅槃），『當知是人，還為受所縛』（應當知道這個人仍然被『受』所束縛）。因此，『受此無受，無受還成受』（執著于不受，這種『無受』本身又成了一種執著），這就是證明。『有人言，意散亂失空解眾生，明真實法體即是空』（有人說，心意散亂而失去對空性理解的眾生，認為明白真實法體就是空），『此人不解，而於有解外別求于空』（這種人不理解，在對『有』的理解之外，另外去尋求『空』），『故失空解也』（所以失去了對空性的正確理解）。『不得禪定，不得一心，名為亂意』（無法獲得禪定，無法達到一心不亂的狀態，就叫做心意散亂），『故名散亂失空意眾生』（所以叫做散亂而失去對空性理解的眾生）。『亦三種眾生』（也有三種眾生）。『出佛性論撿佛性論無差別品為四種人』（在《佛性論》的《無差別品》中，將眾生分為四種人）。『為身見眾生，故論法身』（第一種是具有身見（Sakkāya-diṭṭhi）的眾生，所以論述法身（Dharmakāya））。『身見眾生不了我我所』（具有身見的眾生不明白『我』和『我所』的真相），『為對治此，故說法身』（爲了對治這種身見，所以宣說法身）。『二為對二乘顛倒眾生故，說名如來』（第二種是爲了對治二乘（Śrāvaka and Pratyekabuddha）的顛倒見眾生，所以宣說如來（Tathāgata）的名號）。『二乘于常真如中，計無常等四倒』（二乘在常恒不變的真如（Tathātā）中，執著于無常等四種顛倒見）。『為對此故，說真如常，無有四倒』（爲了對治這些顛倒見，所以宣說真如是常恒不變的，沒有四種顛倒）。『三為散動眾生，說名真諦』（第三種是爲了對治散亂動搖的眾生，所以宣說真諦（Satya））。『始行菩薩有二種人』（初發心的菩薩有兩種人）。『一見諸法，折之故空』（一種人認為一切諸法都是虛假的，通過破析來達到空性）。『二謂有實法，名之為有』（另一種人認為存在真實的法，執著于『有』）。『第一人執空，第二人執有』（第一種人執著于空，第二種人執著于有）。『故此二人並迷如來藏中道之法』（所以這兩種人都迷惑于如來藏（Tathāgatagarbha）的中道之法）。『為對此故，說于真諦』（爲了對治這兩種偏見，所以宣說真諦）。『世尊如來藏者，第十三自性清凈隱覆章』（關於世尊的如來藏，在第十三品《自性清凈隱覆章》中），『作三門釋之』（從三個方面來解釋它）。『一來意門』（第一是來意門，說明本章的來意）。『所以有此一章來者，上顛倒真實章，明依如來藏說有生死，是真實說』（之所以有這一章，是因為上一章《顛倒真實章》說明了，依據如來藏來說有生死，這是真實的說法）。『三種眾生不依如來藏說有生死，是顛倒』（三種眾生不依據如來藏來說有生死，這是顛倒的說法）。『今次論能依所依染凈之義』（現在要討論能依靠的和所依靠的，染污和清凈的意義）。『能依生死，此即是染』（能依靠的生死，這就是染污）。『所依之藏，此即是凈』（所依靠的如來藏，這就是清凈）。『凈不應有染，染不應有凈』（清凈不應該有染污，染污不應該有清凈）。『此事難明，唯佛能了』（這件事難以明白，只有佛才能了知）。『今欲論此義，有此章來也』（現在想要討論這個意義，所以有了這一章）。『又前如來藏章中，但云不離煩惱藏是如來藏』（而且在前面的如來藏章中，只是說不離煩惱藏就是如來藏）。『未知云何不離』（但還不知道如何才能不離）。

【English Translation】 English version: 『Neng cang wu suo cang gu』 (Because the Tathāgatagarbha can contain everything yet is unattached to anything), 『you suo de zhong sheng』 (If sentient beings have a mind of attainment), 『sheng si nie pan jie shi zhen shi sheng si』 (then the cycle of birth and death, and even Nirvana, they experience are real birth and death, not ultimate liberation). 『Suo de ren』 (For those who seek to attain something), 『zhong sheng yu fo jie shi zhong sheng』 (the essence of sentient beings and Buddhas is no different; they are all just sentient beings). Therefore, the Madhyamaka-kārikā says: 『If I grasp at non-arising, thinking I will attain Buddhahood and Nirvana,』『dang zhi shi ren, hai wei shou suo fu』 (know that this person is still bound by 『grasping』). Thus, 『shou ci wu shou, wu shou hai cheng shou』 (clinging to non-clinging, this 『non-clinging』 itself becomes a form of clinging), which is the proof. 『You ren yan, yi san luan shi kong jie zhong sheng, ming zhen shi fa ti ji shi kong』 (Some say that sentient beings whose minds are scattered and who have lost the understanding of emptiness believe that understanding the true nature of reality is emptiness), 『ci ren bu jie, er yu you jie wai bie qiu yu kong』 (these people do not understand and seek emptiness separately from the understanding of 『existence』), 『gu shi kong jie ye』 (therefore, they lose the correct understanding of emptiness). 『Bu de chan ding, bu de yi xin, ming wei luan yi』 (Being unable to attain dhyana, unable to achieve one-pointedness of mind, is called a scattered mind), 『gu ming san luan shi kong yi zhong sheng』 (therefore, they are called sentient beings with scattered minds who have lost the understanding of emptiness). 『Yi san zhong zhong sheng』 (There are also three kinds of sentient beings). 『Chu Fo xing lun jian Fo xing lun wu cha bie pin wei si zhong ren』 (In the Buddha-nature Treatise, the Chapter on Non-Difference divides sentient beings into four types). 『Wei shen jian zhong sheng, gu lun fa shen』 (The first type is sentient beings with Sakkāya-diṭṭhi (belief in a self), so the Dharmakāya (Dharma Body) is discussed). 『Shen jian zhong sheng bu liao wo wo suo』 (Sentient beings with Sakkāya-diṭṭhi do not understand the truth of 『self』 and 『what belongs to self』), 『wei dui zhi ci, gu shuo fa shen』 (to counteract this, the Dharmakāya is taught). 『Er wei dui er cheng dian dao zhong sheng gu, shuo ming ru lai』 (The second type is to counteract the inverted views of the Śrāvaka and Pratyekabuddha (Two Vehicles), so the name Tathāgata (Thus Come One) is proclaimed). 『Er cheng yu chang zhen ru zhong, ji wu chang deng si dao』 (The Two Vehicles, in the constant Tathātā (Suchness), cling to the four inversions such as impermanence). 『Wei dui ci gu, shuo zhen ru chang, wu you si dao』 (To counteract these inversions, it is taught that Tathātā is constant and without the four inversions). 『San wei san dong zhong sheng, shuo ming zhen di』 (The third type is to counteract scattered and wavering sentient beings, so Satya (Truth) is proclaimed). 『Shi xing pu sa you er zhong ren』 (Newly aspiring Bodhisattvas have two types). 『Yi jian zhu fa, zhe zhi gu kong』 (One type believes that all dharmas are false and achieves emptiness through analysis). 『Er wei you shi fa, ming zhi wei you』 (The other type believes that there are real dharmas and clings to 『existence』). 『Di yi ren zhi kong, di er ren zhi you』 (The first type clings to emptiness, and the second type clings to existence). 『Gu ci er ren bing mi ru lai zang zhong dao zhi fa』 (Therefore, both of these types are confused about the Middle Way teaching of the Tathāgatagarbha). 『Wei dui ci gu, shuo yu zhen di』 (To counteract these two biases, Satya is proclaimed). 『Shi zun ru lai zang zhe, di shi san zi xing qing jing yin fu zhang』 (Regarding the Tathāgatagarbha of the World Honored One, in the thirteenth chapter, Chapter on the Naturally Pure and Hidden), 『zuo san men shi zhi』 (it is explained from three aspects). 『Yi lai yi men』 (The first is the Lai Yi Men, explaining the purpose of the chapter). 『Suo yi you ci yi zhang lai zhe, shang dian dao zhen shi zhang, ming yi ru lai zang shuo you sheng si, shi zhen shi shuo』 (The reason for this chapter is that the previous chapter, Chapter on Inverted Reality, explained that speaking of birth and death based on the Tathāgatagarbha is a true statement). 『San zhong zhong sheng bu yi ru lai zang shuo you sheng si, shi dian dao』 (The three types of sentient beings who do not speak of birth and death based on the Tathāgatagarbha are inverted). 『Jin ci lun neng yi suo yi ran jing zhi yi』 (Now we will discuss the meaning of what can be relied upon and what is relied upon, defilement and purity). 『Neng yi sheng si, ci ji shi ran』 (What can be relied upon, birth and death, is defilement). 『Suo yi zhi zang, ci ji shi jing』 (What is relied upon, the Tathāgatagarbha, is purity). 『Jing bu ying you ran, ran bu ying you jing』 (Purity should not have defilement, and defilement should not have purity). 『Ci shi nan ming, wei fo neng liao』 (This matter is difficult to understand; only the Buddha can know it). 『Jin yu lun ci yi, you ci zhang lai ye』 (Now, wanting to discuss this meaning, this chapter exists). 『You qian ru lai zang zhang zhong, dan yun bu li fan nao zang shi ru lai zang』 (Moreover, in the previous chapter on the Tathāgatagarbha, it was only said that the Tathāgatagarbha is inseparable from the store of afflictions). 『Wei zhi yun he bu li』 (But it is not yet known how it is inseparable).

今此中正明如來藏客塵煩惱染。名為不離。故有此章來也。又近從顛倒章來。生疑者云。三種眾生有如來藏。何因緣故非其境界。為釋此疑。言三種眾生雖皆有藏。以諸煩惱覆故。非其境界也。又上顛倒真實。明下情不及。今此自性清凈難知。是佛境界。顯唯上智慧知。故次明也。又上釋如來藏一名一義。此章明多名多義。所以然者。其此章明如來藏究竟。故其此廣辨。又論佛法根本大事。大事謂佛性。佛性即自性清凈心。此事應須論辨。故有此章也。第二同異門。此經始終明如來藏凡有六處。一如來藏章。明如來藏甚深。非三慧境竟。此明諦處說藏深。以藏深類諦深。二空義隱覆章。明佛知能藏是空。所藏非空。佛具空不空二智。此就一滅諦中辨空不空。為成一滅諦義。三顛倒真實章。明如來藏為一切染凈作依持用義。四顛倒真實章。未明如來藏絕一切相。即是明所藏是空義。于緣不了。故成顛倒。即是能藏不空。五明如來藏有五藏義。六明如來藏自性清凈為煩惱染。此明佛性有六條義乃圓足。第三釋名門。藏體無垢。名自性清凈。隨緣相染。故云隱覆。問。既有自性清凈心。何不立自性清凈色。答。色從心變起。以心為本。所以云心。又色是形礙。心法不爾。故不立色也。問。何故經云佛性亦色非色也。又言妙色

【現代漢語翻譯】現代漢語譯本：現在這裡正說明如來藏（Tathagatagarbha，如來法身的藏處）被客塵煩惱所染，這被稱為『不離』。因此有了這一章的出現。而且，緊接著從『顛倒章』而來，有些產生疑惑的人說：『三種眾生都有如來藏，是什麼因緣導致它不是他們的境界呢？』爲了解釋這個疑惑，說三種眾生雖然都有如來藏，但因為被各種煩惱覆蓋，所以不是他們的境界。而且，前面的『顛倒真實章』，說明了下等情識無法企及。現在這個自性清凈難以知曉，是佛的境界，顯示只有上等智慧才能瞭解，所以接著說明。而且，前面解釋瞭如來藏的一個名稱一個意義，這一章說明了多個名稱多個意義。之所以這樣，是因為這一章說明了如來藏的究竟，所以在這裡廣泛地辨析。而且，討論佛法的根本大事，大事就是佛性，佛性就是自性清凈心，這件事應該需要討論辨析，所以有了這一章。第二，同異門。這部經始終說明如來藏共有六處。第一，『如來藏章』，說明如來藏非常深奧，不是三慧（聞慧、思慧、修慧）的境界。這裡說明在諦處說藏深，以藏深來比類諦深。第二，『空義隱覆章』，說明佛的知能藏是空，所藏不是空。佛具有空與不空兩種智慧。這是就一滅諦中辨別空與不空，爲了成就一滅諦的意義。第三，『顛倒真實章』，說明如來藏為一切染凈作為依持的作用和意義。第四，『顛倒真實章』，未說明如來藏斷絕一切相，就是說明所藏是空義。對於緣起不了達，所以形成顛倒，就是能藏不空。第五，說明如來藏有五藏的意義。第六，說明如來藏自性清凈被煩惱染污。這裡說明佛性有六條意義才圓滿充足。第三，釋名門。藏體沒有垢染，名為自性清凈。隨著因緣而有染污的相，所以說隱覆。問：既然有自性清凈心，為什麼不立自性清凈色？答：色是從心變化而生起的，以心為根本，所以說心。而且，色是有形體的障礙，心法不是這樣，所以不立色。問：為什麼經中說佛性也是色，也不是色呢？又說妙色？

【English Translation】 English version: Now, here, it is precisely explaining that the Tathagatagarbha (the womb of the Tathagata, the place where the Tathagata's Dharmakaya is stored) is stained by the defilements of adventitious dust and afflictions. This is called 'inseparability.' Therefore, this chapter has come into being. Moreover, coming closely from the 'Inverted Chapter,' some who have doubts say: 'Three kinds of sentient beings all have the Tathagatagarbha, what is the cause and condition that it is not their realm?' To resolve this doubt, it is said that although the three kinds of sentient beings all have the Tathagatagarbha, because it is covered by various afflictions, it is not their realm. Moreover, the previous 'Inverted Truth Chapter' explained that lower emotions and knowledge cannot reach it. Now, this self-nature purity is difficult to know, it is the realm of the Buddha, showing that only superior wisdom can understand it, so it is explained next. Moreover, the previous chapter explained one name and one meaning of the Tathagatagarbha, this chapter explains multiple names and multiple meanings. The reason for this is that this chapter explains the ultimate of the Tathagatagarbha, so it is widely analyzed here. Moreover, it discusses the fundamental great matter of the Buddha-dharma, the great matter is the Buddha-nature, the Buddha-nature is the self-nature pure mind, this matter should need to be discussed and analyzed, so this chapter exists. Second, the Gate of Similarity and Difference. This sutra consistently explains that the Tathagatagarbha has a total of six aspects. First, the 'Tathagatagarbha Chapter' explains that the Tathagatagarbha is very profound, not the realm of the three wisdoms (hearing wisdom, thinking wisdom, cultivation wisdom). Here it explains that the depth of the storehouse is spoken of in the place of truth, using the depth of the storehouse to compare to the depth of truth. Second, the 'Chapter on the Hidden Covering of the Meaning of Emptiness' explains that the Buddha's knowing ability storehouse is empty, what is stored is not empty. The Buddha possesses both empty and non-empty wisdoms. This is distinguishing between emptiness and non-emptiness in the one cessation truth, in order to accomplish the meaning of the one cessation truth. Third, the 'Inverted Truth Chapter' explains that the Tathagatagarbha serves as the basis for all defilement and purity, its function and meaning. Fourth, the 'Inverted Truth Chapter' did not explain that the Tathagatagarbha cuts off all appearances, which is to explain that what is stored is the meaning of emptiness. Because of not understanding the arising of conditions, therefore inversion is formed, which is that the ability to store is not empty. Fifth, it explains that the Tathagatagarbha has the meaning of five storehouses. Sixth, it explains that the self-nature purity of the Tathagatagarbha is defiled by afflictions. Here it explains that the Buddha-nature has six meanings to be complete and sufficient. Third, the Gate of Explaining Names. The body of the storehouse has no defilement, it is called self-nature purity. Following conditions, there is the appearance of defilement, so it is said to be hidden and covered. Question: Since there is a self-nature pure mind, why not establish a self-nature pure form? Answer: Form arises from the transformation of the mind, taking the mind as the root, so it is called mind. Moreover, form has physical obstacles, the Dharma of the mind is not like this, so form is not established. Question: Why does the sutra say that Buddha-nature is also form and not form? And also says wonderful form?

湛然常安住。答。若色性說色。亦得是色。故起信論云。色心不二。以色性即智。智性即色。但以無形礙。故不名色也。故起信論云。色體無形。故說名智。就文為二。一勝鬘正說。二如來述成。勝鬘說中有二。第一總明五藏。二從此自性清凈下。別釋。第一總明五藏。如佛性論中說。一如來藏。以自性為義。一切諸法不出如來自性。無我為相故。二法界藏者。彼說正法藏。今言法界者。界即境界。即是因義。聖人四念處等。皆取此性作境故。三法身藏者。以至得為義。至者證也。一切聖人信樂正性。由此信樂。令諸聖人得如來功德。四出世間上上者。三由有倒見。不得聖法。具此三義。名之為世。此法無彼三義故名出世真實也。五自性清凈藏。以秘密為義。若一切法隨順此性。則名為內。是正非邪。若違此理。則名為外。是邪非正。彼論辨五藏訖。引此經說五藏為證。如來藏自性義者。辨是藏此一切諸法體性也。法界藏以因為義者。辨此藏是聖人行境界。名為因也。法身藏以至得為義者。通辨依此藏能修因至得佛果。故名至得義。出世上上藏真實義者。辨此藏性不因緣相。故名真實也。自性清凈藏秘密義者。甚深也。辨此藏無一相可取。而順之大益。違之極損。故名秘密。如攝大乘論中辨五藏相義亦如是也。此等隨

【現代漢語翻譯】湛然常安住。（答：）如果從『色』的自性來說『色』，也可以說是『色』。所以《起信論》（Mahayana-sraddhotpada-sastra）說：『色心不二』，因為『色』的自性就是『智』，『智』的自性就是『色』，只是因為『智』沒有形狀和阻礙，所以不稱為『色』。因此，《起信論》說：『色的本體沒有形狀，所以稱為智』。就這段經文來說，分為兩部分：一是《勝鬘經》（Srimala-devi-simhanada-sutra）的正說，二是如來的述成。勝鬘的正說中又分為兩部分：第一是總明五藏，第二是從『從此自性清凈』開始，分別解釋。第一部分總明五藏，如《佛性論》（Buddha-nature Treatise）中所說：一、如來藏（Tathagatagarbha），以自性為意義。一切諸法都離不開如來自性，以無我為相。二、法界藏（Dharmadhatu-garbha），《佛性論》中說是正法藏，現在說『法界』，『界』就是境界，也就是『因』的意義。聖人的四念處等，都是取此自性作為境界。三、法身藏（Dharmakaya-garbha），以至得為意義，『至』就是證得。一切聖人信樂正性，由於這種信樂，使得諸聖人得到如來的功德。四、出世間上上藏（Lokottara-paramagama-garbha），因為有顛倒的見解，所以不能得到聖法。具備這三種意義，就稱為『世』。此法沒有那三種意義，所以稱為出世真實。五、自性清凈藏（Prakrti-parisuddha-garbha），以秘密為意義。如果一切法隨順此自性，就稱為『內』，是正而不是邪；如果違背此理，就稱為『外』，是邪而不是正。《佛性論》辨析五藏完畢，引用此經來說明五藏作為證據。如來藏的自性義，辨析的是此藏是一切諸法的體性。法界藏以因為義，辨析的是此藏是聖人修行的境界，稱為『因』。法身藏以至得為義，通盤辨析依靠此藏能夠修因證得佛果，所以稱為至得義。出世上上藏的真實義，辨析的是此藏的自性不依賴因緣相，所以稱為真實。自性清凈藏的秘密義，是甚深的意思。辨析的是此藏沒有一個相可以執取，而順從它有極大的利益，違背它有極大的損害，所以稱為秘密。如《攝大乘論》（Mahayana-samgraha）中辨析五藏的相義也是如此。這些都隨順...

【English Translation】『It is always serene and abiding.』 (Answer:) If we speak of 『form』 (rupa) based on the nature of 『form』, then it can also be said to be 『form』. Therefore, the Mahayana-sraddhotpada-sastra (Treatise on the Awakening of Faith) says: 『Form and mind are not two,』 because the nature of 『form』 is precisely 『wisdom』 (jnana), and the nature of 『wisdom』 is precisely 『form』. It is only because 『wisdom』 has no shape or obstruction that it is not called 『form』. Therefore, the Mahayana-sraddhotpada-sastra says: 『The substance of form has no shape, therefore it is called wisdom.』 Regarding this passage, it is divided into two parts: first, the direct explanation in the Srimala-devi-simhanada-sutra (Lion's Roar of Queen Srimala Sutra); second, the Tathagata's (Thus Come One) confirmation. The direct explanation of Srimala is further divided into two parts: first, a general explanation of the Five Garbhas (five treasuries); second, a separate explanation starting from 『From this self-nature purity.』 The first part gives a general explanation of the Five Garbhas, as explained in the Buddha-nature Treatise: 1. The Tathagatagarbha (如來藏, Treasury of the Thus Come One), defined by its self-nature. All dharmas (laws/phenomena) do not go beyond the self-nature of the Tathagata, and its characteristic is non-self. 2. The Dharmadhatu-garbha (法界藏, Treasury of the Dharma Realm), which the Buddha-nature Treatise calls the Treasury of the Correct Dharma. Now, when we say 『Dharmadhatu』, 『Dhatu』 means realm, which is the meaning of 『cause』. The Four Foundations of Mindfulness (四念處) of the sages, etc., all take this nature as their object. 3. The Dharmakaya-garbha (法身藏, Treasury of the Dharma Body), defined by attainment. 『Attainment』 means realization. All sages have faith and joy in the correct nature. Because of this faith and joy, the sages attain the merits of the Tathagata. 4. The Lokottara-paramagama-garbha (出世間上上藏, Treasury of the Supreme Transcendental), because of having inverted views, one cannot attain the sacred Dharma. Possessing these three meanings is called 『worldly』. This Dharma does not have those three meanings, so it is called transcendentally real. 5. The Prakrti-parisuddha-garbha (自性清凈藏, Treasury of Intrinsic Purity), defined by secrecy. If all dharmas accord with this nature, they are called 『internal』, which is correct and not evil. If they violate this principle, they are called 『external』, which is evil and not correct. After the Buddha-nature Treatise analyzes the Five Garbhas, it cites this sutra to prove the Five Garbhas. The meaning of the self-nature of the Tathagatagarbha is to analyze that this treasury is the essence of all dharmas. The Dharmadhatu-garbha, defined by cause, analyzes that this treasury is the realm of practice for sages, called 『cause』. The Dharmakaya-garbha, defined by attainment, comprehensively analyzes that by relying on this treasury, one can cultivate the cause and attain the fruit of Buddhahood, hence the meaning of attainment. The meaning of the reality of the Lokottara-paramagama-garbha is to analyze that the nature of this treasury does not depend on conditioned appearances, hence it is called reality. The meaning of the secrecy of the Prakrti-parisuddha-garbha is profound. It analyzes that there is not a single characteristic of this treasury that can be grasped, but following it brings great benefit, and violating it brings extreme harm, hence it is called secret. The analysis of the characteristics and meanings of the Five Garbhas in the Mahayana-samgraha (Compendium of Mahayana) is also similar. These all accord with...

義別分非體別有五也。此自性清凈下。第二解釋。就文為三。第一略釋。第二何以故下。廣釋。第三唯佛世尊下。仰推于佛。初文中。一牒凈心。二客塵煩惱。顯隨緣隱覆。此自性清凈者牒第五。如來藏牒第一。但牒始終。餘三略。而雖牒第一。為成第五。以第五正明自性清凈不染故也。是以文牒第五無藏字。故知以第一成第五也。而客塵。凡言而者。返前述后之辭也。客塵煩惱者。是性成煩惱。望推本性凈心之舊。故說之為客。又無始無明自心分別所作。無有真實。故名為客。坌污稱塵。上煩惱者。現起煩惱也。凈心為此二煩惱所染也。不思議者。性凈而染。明下情不及也。如來境界者。辨唯上智慧知也。何以故下。第二釋也。何以故者問也。何以凈心而染是不思議佛境界故耶。剎那善心下。對問釋也。有人言。剎那善心不善心不為煩惱所染者。正解凈義。剎那是念。念善心體。念噁心體。煩惱俱不能染。不能染故凈。煩惱不觸心心不觸煩惱者。釋前不染。煩惱出自妄情。不及真識。故不觸心。據真無妄。故不觸煩惱。其猶世人見繩為蛇。蛇出妄情。故不觸繩。繩體常凈。亦不觸蛇。云何不觸法而能得染心者。責遣染過。今明經言剎那善心不為煩惱染。汝凈心無剎那。又正應觸善心無染。云何亦舉不善心耶。今就文

【現代漢語翻譯】現代漢語譯本：『義別分非體別有五也。』意思是說，雖然在意義上有所區分，但本體上並沒有本質的差別，這裡有五種情況。『此自性清凈下。』以下是第二部分解釋。就文章結構而言，分為三部分。第一部分是簡略的解釋，第二部分是『何以故下』，進行詳細的解釋，第三部分是『唯佛世尊下』，是對佛的仰慕和推崇。在第一部分中：一，提到了凈心（清凈的心）；二，提到了客塵煩惱（外來的塵埃般的煩惱），顯示了凈心隨因緣而隱沒和被覆蓋的狀態。『此自性清凈者』是呼應第五點，『如來藏』是呼應第一點，但只呼應了開始和結束，其餘三點則簡略帶過。雖然呼應了第一點，但目的是爲了成就第五點，因為第五點正是爲了說明自性清凈而不被污染。因此，文中使用了第五點而沒有使用『藏』字，可知是用第一點來成就第五點。而『客塵』，凡是提到『而』字，都是承前啓後的意思。『客塵煩惱者』，是指由自性產生的煩惱，相對於原本清凈的本性，所以稱之為『客』。而且，無始以來的無明（對事物真相的迷惑）是由自心的分別產生的，並非真實存在，所以稱之為『客』。『坌污』是指污染，稱為『塵』。『上煩惱者』，是指現前生起的煩惱。凈心被這兩種煩惱所污染。『不思議者』，是指自性本凈卻被污染，說明了下等的情感無法理解。『如來境界者』，說明只有上等的智慧才能瞭解。『何以故下』，是第二部分的解釋。『何以故者』是提問，意思是：為什麼凈心被污染是不思議的佛的境界呢？『剎那善心下』，是對提問的解釋。有人說，剎那的善心和不善心不會被煩惱所污染，這正是對『凈』的解釋。『剎那』是指念頭，念善心的本體，念噁心的本體，煩惱都不能夠污染。因為不能被污染，所以是清凈的。『煩惱不觸心心不觸煩惱者』，解釋了前面的『不染』。煩惱出自虛妄的情感，無法觸及真實的意識，所以不觸及心。依據真實而沒有虛妄，所以不觸及煩惱。這就像世人把繩子看成蛇，蛇出自虛妄的情感，所以不觸及繩子，繩子的本體是清凈的，也不會觸及蛇。『云何不觸法而能得染心者』，責備和否定了被污染的說法。現在經文說剎那的善心不會被煩惱所污染，你的凈心沒有剎那，又正應該觸及善心而沒有污染，為什麼還要舉出不善心呢？現在就文章的含義進行分析。

【English Translation】 English version: 'The differentiation in meaning, not in essence, exists in five aspects.' This means that although there are distinctions in meaning, there is no essential difference in the substance itself; there are five situations here. 'This self-nature is pure...' The following is the second part of the explanation. In terms of the structure of the text, it is divided into three parts. The first part is a brief explanation, the second part is 'Why is it so?', which provides a detailed explanation, and the third part is 'Only the Buddha, the World-Honored One...', which is admiration and reverence for the Buddha. In the first part: One, it mentions the pure mind (a mind of purity); two, it mentions adventitious defilements (external dust-like afflictions), showing the state of the pure mind being obscured and covered by conditions. 'This self-nature is pure' corresponds to the fifth point, 'Tathagatagarbha' (the Womb of the Tathagata) corresponds to the first point, but only the beginning and the end are mentioned, and the remaining three points are briefly passed over. Although the first point is mentioned, the purpose is to accomplish the fifth point, because the fifth point is precisely to explain that self-nature is pure and not contaminated. Therefore, the text uses the fifth point without using the word 'garbha' (womb), which shows that the first point is used to accomplish the fifth point. As for 'adventitious defilements,' whenever the word 'and' is mentioned, it means connecting the preceding and following. 'Adventitious defilements' refers to the afflictions arising from self-nature, which are called 'adventitious' in relation to the originally pure nature. Moreover, beginningless ignorance (delusion about the true nature of things) is produced by the discrimination of one's own mind and is not truly existent, so it is called 'adventitious.' 'Benwu' refers to contamination, which is called 'dust.' 'Upper afflictions' refers to the afflictions that arise in the present. The pure mind is contaminated by these two kinds of afflictions. 'Inconceivable' refers to the fact that self-nature is originally pure but is contaminated, which shows that lower emotions cannot understand it. 'The realm of the Tathagata' indicates that only superior wisdom can understand it. 'Why is it so?' is the second part of the explanation. 'Why is it so?' is a question, meaning: Why is the contamination of the pure mind the inconceivable realm of the Buddha? 'A moment of good thought...' is the explanation of the question. Someone says that a moment of good thought and a moment of bad thought are not contaminated by afflictions, which is precisely the explanation of 'purity.' 'A moment' refers to a thought, the essence of a good thought, the essence of a bad thought, and afflictions cannot contaminate them. Because they cannot be contaminated, they are pure. 'Afflictions do not touch the mind, and the mind does not touch afflictions' explains the previous 'non-contamination.' Afflictions come from false emotions and cannot touch true consciousness, so they do not touch the mind. Based on truth and without falsehood, they do not touch afflictions. This is like people seeing a rope as a snake; the snake comes from false emotions, so it does not touch the rope, and the essence of the rope is pure and does not touch the snake either. 'How can one not touch the Dharma and yet be able to contaminate the mind?' rebukes and denies the statement of being contaminated. Now the sutra says that a moment of good thought is not contaminated by afflictions, your pure mind does not have a moment, and it should touch good thoughts without contamination, so why do you mention bad thoughts? Now, let's analyze the meaning of the text.

為二。一者舉現近粗法無染而染。以況遠細。二從自性清凈下。正明細心不染染義。就初又二。第一明染無所染。二從世尊然有煩惱下。明不染染義。就文又二。一正明無染。二從煩惱不觸心下。舉不觸釋成無染。剎那善心非煩惱所染者。此借粗顯細也。善心是凈。不善心是垢。善心之中無有貪瞋癡。是為凈中無垢。無有染義也。剎那不善心亦非煩惱所染者。不善心者。即是貪瞋癡心也。當起貪瞋癡時。善心已謝。不善心既即是煩惱。是則唯垢無凈。唯能染無所染。亦無染義。前句有凈無垢。有所染無能染。不成染義。后句有垢無凈。有能染無所染。亦不成染義。如帛與渥合時。可得名染。唯渥無帛。唯帛無渥。並不成染義。若善心與不善心兩共合者。如渥帛合。可為染義。而二心未曾共俱。垢時無凈。凈時無垢。何得有染。故中論縛解品云。若謂五陰是可縛。五陰中余煩惱來縛者是亦然。曇影法師釋云。心凈時則無物來縛。心垢時則無可縛。此明心凈時有所縛無能縛。心垢時有能縛無所縛。故羅什云。傳吾業者寄在道融曇影僧睿乎。釋彼論與此經同。又一意。夫論煩惱染心心不出二種。一者善心。二者不善心。善心者無貪瞋心也。不善心者貪瞋心也。煩惱並無染此二心義。所以然者。當起善心時無不善心。但有所染

【現代漢語翻譯】現代漢語譯本分為兩種。第一種是舉出現實中粗顯的法，本來沒有染污卻好像被染污了，以此來比喻深遠細微的道理。第二種從『自性清凈』開始，正式說明細微的心性不被染污的含義。就第一種情況又分為兩種。第一，說明染污沒有被染污的對象。第二，從『世尊，然而有煩惱』開始，說明不被染污的染污的含義。就文義來說又分為兩種。第一，正式說明沒有染污。第二，從『煩惱不觸心』開始，用不接觸來解釋成就沒有染污的道理。剎那間的善心不會被煩惱所染污，這是借用粗顯的現象來顯示細微的道理。善心是清凈的，不善心是污垢。善心中沒有貪婪、嗔恨、愚癡，這就是清凈之中沒有污垢，沒有染污的含義。剎那間的不善心也不會被煩惱所染污。不善心，就是貪婪、嗔恨、愚癡之心。當生起貪婪、嗔恨、愚癡的時候，善心已經消逝。不善心既然就是煩惱，那麼就只有污垢而沒有清凈，只有能染污而沒有被染污的，也沒有染污的含義。前一句是有清凈而沒有污垢，有被染污而沒有能染污的，不能構成染污的含義。后一句是有污垢而沒有清凈，有能染污而沒有被染污的，也不能構成染污的含義。如同白色的絲綢與染料混合時，可以稱之為染色。只有染料而沒有絲綢，只有絲綢而沒有染料，都不能構成染色的含義。如果善心與不善心兩者結合在一起，就像染料與絲綢結合，可以成為染色的含義。但是兩種心從來沒有同時存在過，污垢的時候沒有清凈，清凈的時候沒有污垢，怎麼會有染污呢？所以《中論·縛解品》說：『如果說五陰（Panca-skandha，構成眾生個體的五種要素，即色、受、想、行、識）是可以被束縛的，五陰中其餘的煩惱來束縛，也是這樣。』曇影法師解釋說：『心清凈的時候就沒有東西來束縛，心污垢的時候就沒有可以被束縛的。』這說明心清凈的時候有被束縛的對象而沒有能束縛的主體，心污垢的時候有能束縛的主體而沒有被束縛的對象。所以鳩摩羅什（Kumārajīva，著名佛經翻譯家）說：『傳承我的事業的人寄託在道融、曇影、僧睿這些人身上啊。』他們解釋那部論與這部經相同。又有一種意思，煩惱染污心，心不外乎兩種：一種是善心，一種是不善心。善心是沒有貪婪、嗔恨的心。不善心是貪婪、嗔恨的心。煩惱並沒有染污這兩種心的含義。之所以這樣，是因為當生起善心的時候沒有不善心，只有被染污的對象

【English Translation】 English version It is divided into two. The first is to cite coarse phenomena that are close at hand, which are seemingly defiled but are actually not, to illustrate profound and subtle principles. The second, starting from 'self-nature purity,' formally explains the meaning of the subtle mind not being defiled. Regarding the first case, it is further divided into two. First, it explains that defilement has nothing to defile. Second, starting from 'World Honored One, yet there are afflictions,' it explains the meaning of defilement that does not defile. In terms of the text, it is again divided into two. First, it formally explains the absence of defilement. Second, starting from 'afflictions do not touch the mind,' it uses non-contact to explain and establish the principle of non-defilement. A momentary good thought is not defiled by afflictions; this is using the coarse to reveal the subtle. A good thought is pure, and a bad thought is impure. Within a good thought, there is no greed, hatred, or delusion; this is purity without impurity, without the meaning of defilement. A momentary bad thought is also not defiled by afflictions. A bad thought is the mind of greed, hatred, and delusion. When greed, hatred, and delusion arise, the good thought has already passed away. Since the bad thought is itself affliction, then there is only impurity and no purity, only the ability to defile and nothing to be defiled, and also no meaning of defilement. The previous statement has purity without impurity, something to be defiled without the ability to defile, which does not constitute the meaning of defilement. The latter statement has impurity without purity, the ability to defile without something to be defiled, which also does not constitute the meaning of defilement. It is like when white silk is mixed with dye, it can be called dyeing. Only dye without silk, or only silk without dye, does not constitute the meaning of dyeing. If a good thought and a bad thought were to combine, like dye and silk combining, it could become the meaning of dyeing. However, the two minds have never existed together simultaneously; when there is impurity, there is no purity, and when there is purity, there is no impurity. How can there be defilement? Therefore, the Madhyamaka-karika (Mūlamadhyamakakārikā, Fundamental Verses on the Middle Way) Chapter on Bondage and Release says: 'If it is said that the five skandhas (Panca-skandha, the five aggregates that constitute an individual: form, feeling, perception, mental formations, and consciousness) can be bound, and the remaining afflictions in the five skandhas come to bind, it is also the same.' The Dharma Master Tan Ying explains: 'When the mind is pure, there is nothing to bind; when the mind is impure, there is nothing that can be bound.' This explains that when the mind is pure, there is something to be bound but no ability to bind; when the mind is impure, there is the ability to bind but nothing to be bound. Therefore, Kumārajīva (Kumārajīva, a famous translator of Buddhist scriptures) said: 'Those who will carry on my work are entrusted to Dao Rong, Tan Ying, and Seng Rui.' Their explanation of that treatise is the same as this sutra. There is also another meaning: afflictions defile the mind, and the mind is nothing more than two types: one is a good mind, and the other is a bad mind. A good mind is without greed or hatred. A bad mind is the mind of greed and hatred. Afflictions do not have the meaning of defiling these two minds. The reason for this is that when a good mind arises, there is no bad mind, only something to be defiled.

無能染。不成染義。不善心即是貪瞋癡。云何有能染所染。不善心既即是貪瞋癡。則唯是能染無有所染。不爾。唯是所染無有能染。若有能所染。便一剎那中有二貪瞋癡心。而實不爾。此亦如中論縛解品。眾生謂五陰身是縛。論云有身則不縛。若身是所縛。則無能縛。若是能縛。則無所縛。若有能縛所縛。便成二身。心不觸煩惱者。第二舉不觸釋成無染。善心不善心。通名為心。此二種心並不觸煩惱。有善心時則無煩惱。一切無相觸。如指端不自觸。煩惱不觸心者。善心不善心家二種煩惱並不觸。有煩惱時無有善心。故煩惱不觸善心。煩惱即是不善心。一體之法亦無相觸。故煩惱不觸不善心也。若就成論義。識想受三心未起善。行心中方起善不善。從行心中起不善。染前三心。然行心起不善時。前三心已滅。有能染無所染。當有前三心時。所染無能染。大意同前。云何不觸法而能得染心者。此結無相染義。善不善心。竟無相觸近義。云何得有相染耶。世尊然有煩惱有煩惱染心者。上來求煩惱染心義不可得。即是染無所染。而於眾生宛然有煩惱煩惱染心。此是不染而染。如中論觀染染者品。種種門求染染者不可得。而假名因緣有能染所染。問。云何是不染而染。答。前心是凈。後心是垢。垢心起時障于凈心。故名為染。

【現代漢語翻譯】現代漢語譯本無能染：沒有能夠染污的東西。不成染義：不能成立染污的意義。不善心即是貪瞋癡（tan chen chi）：不善的心就是貪婪、嗔恨和愚癡。云何有能染所染：怎麼會有能染污和被染污的事物呢？不善心既即是貪瞋癡：既然不善心就是貪瞋癡，則唯是能染無有所染：那麼只有能染污的，沒有被染污的。不爾：如果不是這樣，唯是所染無有能染：就只有被染污的，沒有能染污的。若有能所染：如果既有能染污的，也有被染污的，便一剎那中有二貪瞋癡心：那麼一個剎那間就會有兩個貪瞋癡的心，而實不爾：但實際上不是這樣。此亦如中論縛解品：這就像《中論》的《縛解品》所說。眾生謂五陰身（wu yin shen）是縛：眾生認為五蘊之身是束縛。論云有身則不縛：論中說，有身就不是束縛。若身是所縛：如果身體是被束縛的，則無能縛：就沒有能束縛的。若是能縛：如果是能束縛的，則無所縛：就沒有被束縛的。若有能縛所縛：如果既有能束縛的，也有被束縛的，便成二身：那就成了兩個身體。心不觸煩惱者：心不接觸煩惱。第二舉不觸釋成無染：第二點，用不接觸來解釋成就沒有染污。善心不善心：善心和不善心，通名為心：總稱為心。此二種心並不觸煩惱：這兩種心都不接觸煩惱。有善心時則無煩惱：有善心的時候就沒有煩惱。一切無相觸：一切都是沒有相互接觸的，如指端不自觸：就像指尖不能自己接觸自己。煩惱不觸心者：煩惱不接觸心，善心不善心家二種煩惱並不觸：善心和不善心這兩種煩惱都不接觸。有煩惱時無有善心：有煩惱的時候就沒有善心，故煩惱不觸善心：所以煩惱不接觸善心。煩惱即是不善心：煩惱就是不善心，一體之法亦無相觸：一體的法也沒有相互接觸，故煩惱不觸不善心也：所以煩惱不接觸不善心。若就成論義：如果按照《成實論》的意義，識想受三心（shi xiang shou san xin）未起善：識別、思想、感受這三種心還沒有產生善，行心中方起善不善：在行為的心中才產生善和不善。從行心中起不善：從行為的心中產生不善，染前三心：染污前面的三種心。然行心起不善時：然而行為的心產生不善的時候，前三心已滅：前面的三種心已經滅亡，有能染無所染：只有能染污的，沒有被染污的。當有前三心時：當有前面的三種心的時候，所染無能染：被染污的沒有能染污的。大意同前：大意和前面相同。云何不觸法而能得染心者：為什麼不接觸法卻能得到染污的心呢？此結無相染義：這是總結沒有相的染污的意義。善不善心：善心和不善心，竟無相觸近義：竟然沒有相互接觸接近的意義，云何得有相染耶：怎麼會有相的染污呢？世尊然有煩惱有煩惱染心者：世尊說，確實有煩惱，有煩惱染污的心。上來求煩惱染心義不可得：上面探求煩惱染污心的意義卻不可得，即是染無所染：這就是染污沒有被染污的。而於眾生宛然有煩惱煩惱染心：而對於眾生來說，確實有煩惱，有煩惱染污的心。此是不染而染：這是不染污而染污。如中論觀染染者品：就像《中論》的《觀染染者品》所說。種種門求染染者不可得：用各種方法探求染污和被染污者都不可得，而假名因緣有能染所染：但假借名相和因緣，有能染污和被染污。問：云何是不染而染：問：什麼是沒有染污而染污呢？答：前心是凈：答：前面的心是清凈的，後心是垢：後面的心是污垢的，垢心起時障于凈心：污垢的心生起時，障礙清凈的心，故名為染：所以稱為染污。

【English Translation】 English version 'No ability to defile': There is nothing that can defile. 'Does not establish the meaning of defilement': The meaning of defilement cannot be established. 'Unwholesome mind is greed, hatred, and delusion (tan chen chi)': An unwholesome mind is greed, hatred, and delusion. 'How can there be a defiler and something defiled?': How can there be a defiler and something that is defiled? 'Since an unwholesome mind is greed, hatred, and delusion': Since an unwholesome mind is greed, hatred, and delusion, 'then there is only the defiler and nothing defiled': then there is only the defiler and nothing that is defiled. 'If not': If it is not so, 'there is only the defiled and no defiler': there is only the defiled and no defiler. 'If there is both a defiler and something defiled': If there is both a defiler and something that is defiled, 'then there are two minds of greed, hatred, and delusion in one instant': then there are two minds of greed, hatred, and delusion in one instant, 'but in reality, it is not so': but in reality, it is not so. 'This is also like the Bondage and Release chapter of the Middle Treatise': This is also like the Bondage and Release chapter of the Middle Treatise. 'Sentient beings consider the five aggregates (wu yin shen) to be bondage': Sentient beings consider the five aggregates to be bondage. 'The treatise says that if there is a body, there is no bondage': The treatise says that if there is a body, there is no bondage. 'If the body is what is bound': If the body is what is bound, 'then there is no binder': then there is no binder. 'If it is the binder': If it is the binder, 'then there is nothing bound': then there is nothing bound. 'If there is both a binder and something bound': If there is both a binder and something bound, 'then there are two bodies': then there are two bodies. 'The mind does not touch afflictions': The mind does not touch afflictions. 'The second point uses non-contact to explain the accomplishment of non-defilement': The second point uses non-contact to explain the accomplishment of non-defilement. 'Wholesome mind and unwholesome mind': Wholesome mind and unwholesome mind, 'are generally called mind': are generally called mind. 'These two types of mind do not touch afflictions': These two types of mind do not touch afflictions. 'When there is a wholesome mind, there are no afflictions': When there is a wholesome mind, there are no afflictions. 'Everything is without mutual contact': Everything is without mutual contact, 'like the fingertip not touching itself': like the fingertip not touching itself. 'Afflictions do not touch the mind': Afflictions do not touch the mind, 'the two types of afflictions, wholesome mind and unwholesome mind, do not touch': the two types of afflictions, wholesome mind and unwholesome mind, do not touch. 'When there are afflictions, there is no wholesome mind': When there are afflictions, there is no wholesome mind, 'therefore, afflictions do not touch the wholesome mind': therefore, afflictions do not touch the wholesome mind. 'Afflictions are unwholesome mind': Afflictions are unwholesome mind, 'the dharma of one entity also does not touch': the dharma of one entity also does not touch, 'therefore, afflictions do not touch the unwholesome mind': therefore, afflictions do not touch the unwholesome mind. 'If according to the meaning of the Treatise on the Establishment of Truth': If according to the meaning of the Treatise on the Establishment of Truth, 'the three minds of consciousness, thought, and feeling (shi xiang shou san xin) have not yet produced wholesomeness': the three minds of consciousness, thought, and feeling have not yet produced wholesomeness, 'wholesomeness and unwholesomeness only arise in the mind of action': wholesomeness and unwholesomeness only arise in the mind of action. 'Unwholesomeness arises from the mind of action': Unwholesomeness arises from the mind of action, 'defiling the previous three minds': defiling the previous three minds. 'However, when the mind of action produces unwholesomeness': However, when the mind of action produces unwholesomeness, 'the previous three minds have already ceased': the previous three minds have already ceased, 'there is only the defiler and nothing defiled': there is only the defiler and nothing defiled. 'When there are the previous three minds': When there are the previous three minds, 'what is defiled has no defiler': what is defiled has no defiler. 'The general meaning is the same as before': The general meaning is the same as before. 'Why is it that without touching the dharma, one can obtain a defiled mind?': Why is it that without touching the dharma, one can obtain a defiled mind? 'This concludes the meaning of non-substantial defilement': This concludes the meaning of non-substantial defilement. 'Wholesome mind and unwholesome mind': Wholesome mind and unwholesome mind, 'ultimately have no meaning of mutual contact or closeness': ultimately have no meaning of mutual contact or closeness, 'how can there be substantial defilement?': how can there be substantial defilement? 'The World-Honored One said that there are afflictions and a mind defiled by afflictions': The World-Honored One said that there are afflictions and a mind defiled by afflictions. 'The meaning of seeking a mind defiled by afflictions above is unattainable': The meaning of seeking a mind defiled by afflictions above is unattainable, 'which is defilement without anything defiled': which is defilement without anything defiled. 'Yet for sentient beings, there are clearly afflictions and a mind defiled by afflictions': Yet for sentient beings, there are clearly afflictions and a mind defiled by afflictions. 'This is defilement without defilement': This is defilement without defilement. 'Like the chapter on Observing the Defiler and the Defiled in the Middle Treatise': Like the chapter on Observing the Defiler and the Defiled in the Middle Treatise. 'Seeking the defiler and the defiled through various means is unattainable': Seeking the defiler and the defiled through various means is unattainable, 'but through provisional names and conditions, there is a defiler and something defiled': but through provisional names and conditions, there is a defiler and something defiled. 'Question: What is defilement without defilement?': Question: What is defilement without defilement? 'Answer: The previous mind is pure': Answer: The previous mind is pure, 'the subsequent mind is impure': the subsequent mind is impure, 'when the impure mind arises, it obstructs the pure mind': when the impure mind arises, it obstructs the pure mind, 'therefore, it is called defilement': therefore, it is called defilement.'

自性清凈心而有染者難可了知。上來舉粗。今是況細。三界粗心染義。尚難可了知。自性清凈心而為所染。豈易可知。雖本性清凈。而於眾產生顛倒不凈。故名為客塵煩惱所染。雖為客塵煩惱所染。而常本性清凈。故實無所染。難可了知。唯佛世尊下。此明唯佛能知。實眼者。佛有實眼。見此自性清凈心為煩惱所染。了了分明。故如眼見。實知照於此理。一切善法皆從佛出。故為法根本。佛知一切法。為通達法。為正法依。佛能秉持此法。法由人弘。故為正法依。義此上來已釋第一勝鬘正說。自下第二如來述可。就文有二。一明勝鬘問佛。二如來隨喜述成。前勝鬘問佛者。明理既深妙。故問佛取審也。佛即隨喜者。第二明如來隨喜述成。就文為二。一明隨喜。二明述成。以勝鬘所說合理稱機。故佛內心隨喜。如是已下。發言誠述。初總述勝鬘自性清凈心而有煩惱難可了知。有二法下。別述成。就文為二。一明述成二法難可了知。二從如此二法下。明有信受之人。初總明二法。次別明二法。初法中。自性清凈心。言亡慮絕。故難可了知。第二法。若一向凈而無染。若一向染而無凈。此易可了知。以雖凈而染雖染常凈。故難可了知。汝及成就大法菩薩者。種性已上菩薩。馥公云。是大力之例。勝鬘之與齊位。故知同是法身

人也。有人言登地已上菩薩也。有人言八地已上菩薩也。諸餘聲聞能信佛語者。謂信行菩薩。與教法相應。故言聲聞。此在種性已前十信菩薩也。今依經是聲聞也。舉此等方能聽信者。顯成難知故也。又上明難可了知。恐其望岸而退。今欲勸物信受。故舉此等人來也。馥師云。聞說入禪。以為聽受。言外之旨非是所窺。名信佛。此一章義。若我弟子下。此是第十四真子章。略作三門釋之。一來意門。前十三章經。明一乘法。今明於法信順。有大利益。故次論之。又乘有三種。一乘體。二乘境。三御乘人。從初至一乘章。謂乘體。無邊聖諦。謂乘境。今明真子。謂御乘人。約大品是乘乘人。約信受是行乘人。故有此章來也。又近從上自性清凈章來。然子本從生為義。若能解行相資。必得成佛。故名真子。然若有能解上十三章經理若行。悉名真子。但今就自性清凈心明真子者。以自性清凈心最甚深難解。故偏就此以明真子。二釋名門。於法信順。堪紹佛業。故名真子。又行解非妄名真。從佛口生。從正法生。故名如來真子。如法華舍利弗領解章廣說。又攝論意。佛子有五義。一以信心為種子。二以般若為母。三以禪為胎。四以忍為乳。五以佛為父。又如無量義經。以諸佛為父。方等經為母。生菩薩子。又如華嚴經第五十卷

初廣釋。三定人門。此章佛自說。余皆勝鬘說。所以然者。信解深法。要須佛明。故須佛說。又勝鬘問佛。佛即隨喜。因明能信之人。是故佛說。又勝鬘親信人。自彰信益。義中不便。是故佛說也就文有三。一明信利益。二於我滅下。嘆行功德。三信如來有如是下。結信利益。若我弟子者。泛舉能信之人也。此中凡有四信。就文為二。第一明四位為真子。二隨順法智者下。偏釋第三觀解相。前四為二位。初二辨信位。次兩明解位。如龍樹云。佛法大海。信為能入。智為能度。即其事也。初中信位有二。言隨信者。是十信位。隨教生信。故名隨信。又此信心。隨順種性已上增上之信。故名隨信。又隨所有事皆信。嘆信廣也。如維摩云。所未聞。聞不疑。信增上者。十解菩薩。得證法明。信根堅固。名為增上。又上嘆信廣。今嘆信深。如維摩云。深信堅固。猶若金剛。故名增上。依明信已隨順法智。上來明二種信。此下明二種解。此是解行地所成益也。名前上信以為明信。依彼信已。起解行中觀解方便。此觀順於初地已上。成就法智。名隨法智。第四名為究竟。今第三仰順彼法智而觀。故名隨順法智也。又順法成智。名隨順法智。而得究竟。謂初地已上無生忍也。然初地未究竟。但望前三種。故說為究竟耳。于解中開二者

【現代漢語翻譯】現代漢語譯本初廣釋（《勝鬘經》的註釋）。三定人門（進入三種禪定的門徑）。這一章由佛陀親自宣說，其餘部分由勝鬘（Śrīmālā）宣說。之所以如此，是因為對於深刻佛法的信解，必須要有佛陀的闡明。所以需要佛陀宣說。而且勝鬘向佛陀提問，佛陀隨即讚許，因此闡明了能夠生起信心的人。所以由佛陀宣說。而且勝鬘是佛陀親信之人，親自彰顯信心的利益，在義理上不方便（由勝鬘自己說）。所以由佛陀宣說。就文義而言，有三點：一、闡明信心的利益；二、在『於我滅下』，讚歎修行的功德；三、『信如來有如是下』，總結信心的利益。『若我弟子者』，泛指能夠生起信心的人。這裡總共有四種信心，就文義分為兩部分。第一部分闡明四種位次為真佛子。第二部分『隨順法智者下』，偏重解釋第三種觀解之相。前面的四種信心分為兩個位次，最初兩種辨別信位，後面兩種闡明解位。正如龍樹（Nāgārjuna）所說：『佛法大海，信為能入，智為能度』，就是這個道理。最初的信位有兩種。『言隨信者』，指的是十信位（Daśa-śraddhā-bhūmi）。隨順教法而生起信心，所以稱為隨信。而且這種信心，隨順種性（gotra）以上增上的信心，所以稱為隨信。而且隨順所有的事情都相信，讚歎信心的廣大。如《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）所說：『所未聞，聞不疑』。『信增上者』，指的是十解菩薩（Daśa-moksha-bodhisattva），得到證法的光明，信根堅固，稱為增上。前面讚歎信心的廣大，現在讚歎信心的深刻。如《維摩詰經》所說：『深信堅固，猶如金剛』，所以稱為增上。依據明信已經隨順法智。上面闡明了兩種信心，下面闡明兩種理解。這是解行地所成就的利益。用前面的信心作為明信，依據這種信心，在生起理解和修行時，觀想理解方便。這種觀想順於初地（prathamā bhūmi）以上，成就法智，稱為隨法智。第四種稱為究竟，現在第三種仰慕順從那種法智而觀想，所以稱為隨順法智。而且順從法而成智，稱為隨順法智，而得到究竟，指的是初地以上的無生忍（anutpattika-dharma-kṣānti）。然而初地還沒有究竟，只是相對於前面的三種，所以說為究竟罷了。在理解中開出兩種。

【English Translation】 English version Chuguang Shi (Commentary by Chuguang). The Three Samādhi Entry Points. This chapter is spoken by the Buddha himself, the rest is spoken by Śrīmālā (Victorious Garland). The reason for this is that to truly understand and believe in the profound Dharma, the Buddha's clarification is necessary. Therefore, the Buddha needs to speak. Moreover, Śrīmālā asked the Buddha, and the Buddha immediately rejoiced, thus clarifying the person who can generate faith. Therefore, the Buddha speaks. Furthermore, Śrīmālā is a close confidante of the Buddha, personally revealing the benefits of faith, which is inconvenient in terms of meaning (for Śrīmālā to say herself). Therefore, the Buddha speaks. In terms of the text, there are three points: first, clarifying the benefits of faith; second, in 'Yu Wo Mie Xia' (Upon My Extinction), praising the merits of practice; third, 'Xin Rulai You Ru Shi Xia' (Believing that the Tathāgata Has Such Qualities), summarizing the benefits of faith. 'Ruo Wo Dizi Zhe' (If My Disciples), generally refers to those who can generate faith. There are a total of four kinds of faith here, divided into two parts in terms of the text. The first part clarifies the four positions as true Buddha-sons. The second part, 'Suishun Fazhi Zhe Xia' (Those Who Accord with the Wisdom of the Dharma), focuses on explaining the third aspect of contemplation and understanding. The preceding four kinds of faith are divided into two positions, the first two distinguishing the position of faith, and the latter two clarifying the position of understanding. As Nāgārjuna (Dragon Tree) said: 'The ocean of the Buddha-dharma, faith is the means to enter, wisdom is the means to cross over,' this is the principle. The initial position of faith has two aspects. 'Yan Sui Xin Zhe' (Those Who Follow Faith), refers to the Ten Faith Positions (Daśa-śraddhā-bhūmi). Generating faith in accordance with the teachings, therefore it is called following faith. Moreover, this faith follows the increasing faith above the gotra (lineage), therefore it is called following faith. Furthermore, believing in everything that exists, praising the vastness of faith. As the Vimalakīrti Nirdeśa Sūtra says: 'What has not been heard, when heard, is not doubted.' 'Xin Zengshang Zhe' (Those Whose Faith Increases), refers to the Ten Understanding Bodhisattvas (Daśa-moksha-bodhisattva), who have obtained the light of Dharma-realization, and whose roots of faith are firm, called increasing. The preceding praises the vastness of faith, and now praises the depth of faith. As the Vimalakīrti Nirdeśa Sūtra says: 'Deep faith is firm, like a diamond,' therefore it is called increasing. Relying on clear faith, one already accords with the wisdom of the Dharma. The above clarifies the two kinds of faith, and the following clarifies the two kinds of understanding. This is the benefit achieved by the ground of understanding and practice. Using the preceding faith as clear faith, relying on this faith, when generating understanding and practice, contemplate and understand the means. This contemplation accords with the first bhūmi (prathamā bhūmi) and above, achieving the wisdom of the Dharma, called following the wisdom of the Dharma. The fourth is called ultimate, now the third admires and follows that wisdom of the Dharma and contemplates, therefore it is called following the wisdom of the Dharma. Moreover, following the Dharma and achieving wisdom is called following the wisdom of the Dharma, and obtaining the ultimate, which refers to the non-origination forbearance (anutpattika-dharma-kṣānti) of the first bhūmi and above. However, the first bhūmi is not yet ultimate, but only in relation to the preceding three, so it is said to be ultimate. Opening up two aspects in understanding.

。地前為順忍。登地以為無生忍。有人言。但有三位。初二種信。為十信位。依明信已。第二在種性解行地。而得究竟。第三在初地已上。若隨行以分。於一切位中。初信。次解。後行。即為三。若以四位者。信中開二。解中開二。如上釋也。隨順法智者。第二偏釋第三隨順法智。江南諸師有多釋。一云。此中明二忍。一信忍。二順忍。初信及增上。為信忍。隨順法智下明順忍。依十地四忍明義。初三地為信忍。四五六地為順忍。于初地為真乘之始。既會二乘以入大乘。故齊六地方進七地乃至十地。故略舉二忍。文云而得究竟者。四地至六地。順忍位極此。故云而得究竟。上隨順法智之言難解。故重牒而解釋也。又將入初地。舍凡登聖。必須多修觀解。方能起入。故須重辨。就文為二。前別。后結。別中有五。言五者。一觀十八界。二觀業報。三觀羅漢眠。四觀禪定。五觀神通。十八界觀名。江南琮師旻師所說。此間有同者。初二觀深。后三觀凈。觀深中。初一觀十八界。觀察施設根者。根謂六根。根無定性。因緣故有。名為施設。如華嚴云。觀眼無生無自性。說空寂滅無所有。大集經云。若有說言眼見色。乃至意能知諸法。是人轉輪生死中。無量億劫受諸苦。故知根無定性。意解境界者。意解者。觀察中間六識。境

界者。觀察外六塵。此十八界。皆是因緣和合故有。無生故空。取上施設之言。通貫十八界也。有人言。此正作唯識觀義。實無六塵境界。但是自心妄見有耳。故言意解境界。有人言。觀察施設。此顯所觀分齊。意解境界。顯能觀心分齊。但想觀相應。未能正證。故名意解境界。馥師云。信等五根為根是立行之本。施設為用。謂三乘立行施用。五根不同。為難知境界。解是禪定門。謂非青見青等。信解諸觀。逐意迴轉。假想無定。亦為難知境界。觀察業報者。觀因果也。諸法雖空。而不失因果。如華嚴云。智慧分別無業相。善解因緣非無業。維摩云。無我無造無受者。善惡之業亦不敗亡。故言觀察業報也。古疏釋。觀有漏業為觀。觀無漏業得變易之報。此皆難知之理。無量壽經云行業果報不可思議。成論云業力甚深。此通明因果難知之義也。觀察阿羅漢眠下。上來觀察深。今是觀凈。又上觀凡夫。今此觀聖中。前觀二乘。羅漢入無餘時寂滅際。猶如醉人酒未消時。如眠不異。后出寂滅際。目之為覺。問。其人何時覺耶。答。其人內有佛性。外值諸佛說法華經。得回小入大。此時名覺。有人言。羅漢有二種。一有眠。二無眠。依電光定得羅漢。此是慧解脫人。未得四禪。不得發通。不得上界四大。是故有眠。若依四禪得

【現代漢語翻譯】現代漢語譯本『界』指的是什麼？觀察外在的六塵（色、聲、香、味、觸、法）。這十八界（六根、六塵、六識）都是因緣和合而產生的，沒有自性，所以是空性的。這裡所說的『施設』，是貫穿於十八界的。有人說，這正是唯識觀的意義所在，實際上並沒有六塵境界，只是自心虛妄顯現而已。所以說這是『意解境界』。有人說，觀察『施設』，顯示了所觀的對象；『意解境界』，顯示了能觀的心。但這種觀想只是與觀想相應，並沒有真正證悟，所以稱為『意解境界』。馥師說，信等五根（信、精進、念、定、慧）是根本，是立行的基礎。『施設』是作用，指的是三乘（聲聞乘、緣覺乘、菩薩乘）立行所施用的方法，五根各不相同，所以是難以理解的境界。『解』是禪定之門，指的是並非看見青色就認為是青色等等。信解諸觀，隨著意念迴轉，假想沒有定準，也是難以理解的境界。觀察業報，就是觀察因果。諸法雖然是空性的，但不會失去因果。如《華嚴經》所說：『智慧分別無業相，善解因緣非無業。』《維摩經》說：『無我無造無受者，善惡之業亦不敗亡。』所以說要觀察業報。古疏解釋說，觀察有漏業是觀，觀察無漏業得到變易的果報，這些都是難以理解的道理。《無量壽經》說：『行業果報不可思議。』《成實論》說：『業力甚深。』這都是說明因果難以理解的含義。觀察阿羅漢的睡眠狀態，前面是觀察深奧的道理，現在是觀察清凈的境界。前面是觀察凡夫，現在是觀察聖者。在觀察聖者中，前面是觀察二乘（聲聞乘、緣覺乘）。阿羅漢進入無餘涅槃時，寂滅的狀態就像醉酒的人酒勁未消一樣，和睡眠沒有區別。後來從寂滅的狀態出來，稱之為『覺』。問：這個人什麼時候覺悟呢？答：這個人內在有佛性，外在遇到諸佛宣講《法華經》，得以回小向大，這個時候稱為覺悟。有人說，阿羅漢有兩種，一種有睡眠，一種沒有睡眠。依靠電光定而證得阿羅漢果位的，是慧解脫的人，沒有得到四禪，不能夠發起神通，不能得到上界四大，所以會有睡眠。如果依靠四禪而證得

【English Translation】 English version What are the 'realms'? Observe the external six dusts (rupa, shabda, gandha, rasa, sparsa, dharma). These eighteen realms (six sense organs, six sense objects, six consciousnesses) arise from the combination of causes and conditions, without inherent existence, hence they are empty. The term 'establishment' (施設, shishe) here pervades all eighteen realms. Some say that this is precisely the meaning of the Consciousness-Only (唯識, Weishi) perspective, that there are actually no six dust realms, but only the mind's deluded appearances. Therefore, it is called 'conceptual understanding of realms' (意解境界, yijie jingjie). Some say that observing 'establishment' reveals the object of observation; 'conceptual understanding of realms' reveals the observing mind. However, this kind of contemplation only corresponds to the contemplation itself, without true realization, so it is called 'conceptual understanding of realms'. Master Fu said that the five roots of faith, etc. (信等五根, xin deng wu gen) (faith, vigor, mindfulness, concentration, wisdom) are the foundation, the basis for establishing practice. 'Establishment' is the function, referring to the methods used by the three vehicles (聲聞乘, shengwen cheng; 緣覺乘, yuanjue cheng; 菩薩乘, pusa cheng) to establish practice, with different five roots, so it is a difficult-to-understand realm. 'Understanding' (解, jie) is the gate of dhyana (禪定, chanding), referring to not seeing blue and thinking it is blue, etc. The faith and understanding of various contemplations turn according to intention, and the assumptions are not fixed, which is also a difficult-to-understand realm. Observing karmic retribution (業報, yebao) is observing cause and effect. Although all dharmas are empty, they do not lose cause and effect. As the Avatamsaka Sutra (華嚴經, Huayan Jing) says: 'Wisdom distinguishes no karmic appearances, skillful understanding of conditions is not without karma.' The Vimalakirti Sutra (維摩經, Weimo Jing) says: 'There is no self, no creator, no receiver, but good and evil karma are not lost.' Therefore, it is said to observe karmic retribution. The ancient commentary explains that observing defiled karma is contemplation, and observing undefiled karma obtains the reward of transformation. These are all difficult-to-understand principles. The Infinite Life Sutra (無量壽經, Wuliangshou Jing) says: 'The fruits of actions are inconceivable.' The Tattvasiddhi Shastra (成實論, Chengshi Lun) says: 'The power of karma is very deep.' This generally explains the meaning that cause and effect are difficult to understand. Observing the sleep of an Arhat (阿羅漢, aluohan), the previous part was observing profound principles, and now it is observing pure realms. The previous part was observing ordinary people, and now this is observing sages. In observing sages, the previous part was observing the two vehicles (聲聞乘, shengwen cheng; 緣覺乘, yuanjue cheng). When an Arhat enters Nirvana without remainder (無餘涅槃, wuyu niepan), the state of extinction is like a drunk person whose intoxication has not yet worn off, no different from sleep. Later, coming out of the state of extinction is called 'awakening' (覺, jue). Question: When does this person awaken? Answer: This person has Buddha-nature (佛性, foxing) within, and externally encounters the Buddhas preaching the Lotus Sutra (法華經, Fahua Jing), and is able to turn from the small to the great, at this time it is called awakening. Some say that there are two types of Arhats, one with sleep and one without sleep. Those who attain Arhatship by relying on the lightning-flash samadhi (電光定, dianguang ding) are those who are liberated by wisdom, have not attained the four dhyanas (四禪, sichan), cannot generate supernatural powers, and cannot obtain the four great elements of the upper realms, so they have sleep. If one attains

羅漢者。得上界四大。是故無眠。今觀察此事。故言觀阿羅漢眠。有人言此語倒耳。未得羅漢果有眠。得羅漢果無眠。有人言。阿羅漢無明住地煩惱在故。所以名眠馥師云。羅漢四住已盡。猶如覺。余無明住地不了。名眠。此眠若覺便成大覺。是故觀之。有外國僧字法智云。依梵本。此文不正。應言阿羅漢明。謂三明也。今此經本不同。有經本云阿羅漢眠。有經本阿羅漢眼也。觀察心自在樂者。上觀羅漢眠。是凈果。此之二句。觀凈法因也。心禪樂。是其定也。心樂謂定果。神通稱意。名心自在禪樂。此是定體。有人言。觀察心自在樂者。總顯也。禪樂者。重以簡別。謂前心是禪。心自在樂。非余心也。所以作此釋者。以後第五觀別有自在通。故此中但明禪樂也。有人言。心樂禪樂者。此是定慧樂。實慧怡神。為心自在樂。智度論云。納衣行乞食。動止心常一。一切諸法中。皆以等觀入。斯樂非定樂。禪樂者諸禪妙受以為禪樂。精妙故須觀察。觀察羅漢辟支乃至聖自在通者。上一觀定。今觀慧也。聖智自在。通解諸法。名聖自在通。又解。神通轉變。名聖自在。問。何故但明大力菩薩。答。從大力已上類然。但據初為言耳。此五種下。總結也。此五觀皆能離相。故名巧方便觀。第三人既作此觀。當知初后亦然。自下第

【現代漢語翻譯】現代漢語譯本阿羅漢（Arhat，證得阿羅漢果的人）能夠到達上界四大（四大種色，構成物質世界的四種基本元素），因此沒有睡眠。現在觀察這件事，所以說觀察阿羅漢的睡眠。有人說這句話顛倒了，沒有證得阿羅漢果時有睡眠，證得阿羅漢果后就沒有睡眠。有人說，阿羅漢還有無明住地煩惱（指最細微、難以察覺的無明）存在，所以才說有睡眠。馥師（可能是指一位論師）說，阿羅漢的四住地煩惱（四種根本煩惱）已經斷盡，就像已經覺悟一樣，只是餘下的無明住地煩惱還沒有完全了悟，所以稱為睡眠。這種睡眠如果覺悟了，就成為大覺悟，所以要觀察它。有位外國僧人，法智（Dharma-mati）說，根據梵文字，這段文字不正確，應該說阿羅漢的明（Vidya），指的是三明（宿命明、天眼明、漏盡明）。現在這部經的各種版本不同，有的經本說是阿羅漢眠，有的經本說是阿羅漢眼。觀察心自在樂（Citta-vasavartita-sukha）的人，上面觀察阿羅漢的睡眠，是清凈的果報。這兩句話，是觀察清凈法的因。心禪樂（Citta-dhyana-sukha），是禪定的快樂。心樂指的是禪定的果報，神通稱心如意，稱為心自在禪樂，這是禪定的本體。有人說，觀察心自在樂，是總體的顯示。禪樂，是再次加以簡別，說明前面的心是禪定之心，心自在樂，不是其他的心。之所以這樣解釋，是因為後面的第五觀有另外的自在通，所以這裡只說明禪樂。有人說，心樂禪樂，這是定慧之樂。真實的智慧使精神愉悅，是心自在樂。《智度論》（Mahaprajnaparamita-sastra）說：『穿著糞掃衣，行乞食物，行動和靜止心常保持一致，在一切諸法中，都以平等觀進入。』這種快樂不是一般的禪定之樂，禪樂是各種禪定中微妙的感受，因為精妙所以需要觀察。觀察阿羅漢、辟支佛（Pratyekabuddha，緣覺）乃至聖者的自在神通，上面一觀是觀察禪定，現在是觀察智慧。聖者的智慧自在，通達瞭解諸法，稱為聖自在通。又解釋說，神通變化，稱為聖自在。問：為什麼只說明大力菩薩（Mahabala-bodhisattva）？答：從大力菩薩以上都是如此，只是以最初的為例來說明。這五種觀以下，是總結。這五種觀都能離相，所以稱為巧妙方便觀。第三人既然作這樣的觀想，應當知道最初和最後也是這樣。從下面開始。

【English Translation】 English version Arhats (those who have attained Arhatship) are able to reach the Four Great Elements of the upper realms (the four primary elements that constitute the material world), and therefore do not sleep. Now, observing this matter, hence the saying 'observing the sleep of Arhats.' Some say this statement is reversed; those who have not attained Arhatship sleep, while those who have attained Arhatship do not sleep. Some say that Arhats still have the affliction of the 'abode of ignorance' (the subtlest, most difficult-to-perceive ignorance), which is why it is said they sleep. The teacher Fu (possibly referring to a commentator) says that the four abodes of affliction (the four fundamental afflictions) of Arhats have been exhausted, like being awakened, but the remaining abode of ignorance is not fully understood, hence it is called sleep. If this sleep is awakened, it becomes great awakening, so it should be observed. A foreign monk named Dharma-mati said that according to the Sanskrit text, this passage is incorrect; it should say 'the clarity of Arhats,' referring to the three clarities (knowledge of past lives, divine eye, and exhaustion of outflows). Now, the various versions of this sutra differ; some versions say 'the sleep of Arhats,' while others say 'the eye of Arhats.' Those who observe the 'joy of mental sovereignty' (Citta-vasavartita-sukha), the above observation of the sleep of Arhats, is a pure result. These two sentences are observing the cause of pure dharma. 'Joy of mental concentration' (Citta-dhyana-sukha) is the joy of samadhi. 'Mental joy' refers to the result of samadhi; supernatural powers being as one wishes is called 'joy of mental sovereignty and concentration,' which is the essence of samadhi. Some say that 'observing the joy of mental sovereignty' is a general display. 'Joy of concentration' is a further distinction, indicating that the preceding mind is the mind of concentration, and the joy of mental sovereignty is not any other mind. The reason for this explanation is that the fifth contemplation later has a separate sovereign power, so here only the joy of concentration is explained. Some say that 'mental joy and joy of concentration' are the joy of samadhi and wisdom. True wisdom delights the spirit, which is the joy of mental sovereignty. The Mahaprajnaparamita-sastra says: 'Wearing rag robes, begging for food, actions and stillness are always consistent, and in all dharmas, one enters with equal observation.' This joy is not ordinary joy of samadhi; the joy of concentration is the wonderful experience of various samadhis, and because it is exquisite, it needs to be observed. Observing the Arhats, Pratyekabuddhas (Solitary Buddhas), and even the sovereign supernatural powers of the saints, the above contemplation is observing samadhi, and now it is observing wisdom. The wisdom of the saints is sovereign, thoroughly understanding all dharmas, which is called 'sovereign supernatural power of the saints.' Another explanation is that supernatural transformations are called 'saintly sovereignty.' Question: Why only mention the Mahabala-bodhisattva (Bodhisattva of Great Strength)? Answer: It is the same for those above the Mahabala-bodhisattva, but it is explained using the first as an example. The following five contemplations are a summary. These five contemplations can all transcend appearances, so they are called skillful means of contemplation. Since the third person makes such contemplations, it should be known that the beginning and the end are also like this. From below...

二嘆信益中。初牒前四。后就嘆益。於我滅后未來隨信。牒上門。當佛在時。多善眾集。非直能信。亦堪入證。未來惡時。信之者難。是故偏舉。信增上者。牒前第二。依明信已隨順法智。牒上第三。自性清凈心乃至而得究竟。牒上第四。問。牒第四中。何故牒自性清凈心為煩惱所染。答。顯所究竟法對之以彰人究竟也。馥師云。以五觀盡煩惱顯凈心之故。云而得究竟。此明嘆益。是究竟者入大乘道因者。此詺佛果為大乘道。彼究竟者能入彼乘。名入大乘。與佛作因。名大乘因。非但第四入大乘因。前三亦爾。但據后為言耳。信如來者。是第三結信利益。既言信如來。亦信勝鬘。但佛述勝鬘。故言如來耳。不謗深義者。既信佛所說。離闡提障。故不謗深義。爾時勝鬘下。第十五勝鬘師子吼章。二門釋之。一來意門。所以有此章來者。上十四章明說法。今明護法。又真子章末云有大利益不謗深法。此章明謗者有大衰損。無大利益故。今明救攝謗者是大利益。故涅槃云。雖能如是種種說法。然不能作師子吼。不能降伏非法惡人。今日始能。故名師子吼。又通論之。說前十四章。大判而言。明自行。自行既成。得堪化益。故次論之。又勝鬘既見如來述成所說。顯信者損益。故即發誓愿。若有不信之者摧伏令信。故次論也。二

釋名門。勝鬘者。舉能說之人也。師子吼者。美其所說也。問。何故此章偏題勝鬘。答。以此外化之益在人。故偏舉之。問。何故此章名師子吼。答。如師子吼。有所摧伏。勝鬘如是外化之德。能摧惡人。是故就喻名師子吼。如經中說。世間師子哮吼之時。為十一事。一為破壞實非師子詐師子。二自試身力。三自凈住處。四令諸子知其處所。五令群輩無怖畏心。六眠者得悟。七為一切放逸諸獸使不放逸。八令諸獸咸來依附。九為調伏大香象等。十為諸子。十一莊嚴諸眷屬故。諸佛菩薩為師子吼。事亦同然。一為摧魔軍。二示眾十力。三開佛行處。四為邪見作歸依處。五為安撫怖畏眾生。六覺悟無明睡眠眾生。七惡法者為作悔心。八開示邪見令諸眾生知六師等不正師子。九為破壞富蘭那等。十令二乘生反悔心。十一為令五住菩薩生大力心。習種性種合為一。住解行為二。凈心為三。二地已上行跡為四。八地已上決定為五。勝鬘今日為師子吼。齊應具此。但今文中說降惡人為師子吼。即是向前十一章中。第一第四第五第八第九事。此章有五。一勝鬘承力請說。二如來聽許。三勝鬘正說。四勝鬘說竟禮佛。五如來述贊。勝鬘白佛更有餘益我承佛威復說斯義。是初段。對前自利。詺后化他以為余益。又對前佛說信者利益。今更

【現代漢語翻譯】現代漢語譯本釋名門。『勝鬘』(Shrimala)是指能說法的人。『師子吼』(Simhanada)是讚美她所說的內容。問：為什麼這一章特別以勝鬘為題？答：因為向外教化的利益在於人，所以特別舉出她。問：為什麼這一章名為『師子吼』？答：如同獅子吼叫，能有所摧伏，勝鬘的向外教化之德，能摧伏惡人。所以用比喻命名為『師子吼』。如經中所說，世間的獅子吼叫時，是爲了十一件事：一是為破壞那些實際上不是獅子卻假裝是獅子的；二是自我測試身力；三是自我凈化住處；四是讓幼獅知道自己的處所；五是讓群體沒有怖畏之心；六是讓睡眠者覺悟；七是為一切放逸的野獸使其不再放逸；八是讓野獸都來依附；九是為調伏大香象等；十是爲了幼獅；十一是莊嚴眷屬。諸佛菩薩的師子吼，所做的事情也相同。一是為摧毀魔軍；二是展示眾生的十力；三是開示佛的行處；四是為邪見者作歸依處；五是為安撫怖畏的眾生；六是覺悟無明睡眠的眾生；七是讓作惡法者生起懺悔之心；八是開示邪見，讓眾生知道六師等不是真正的師子；九是為破壞富蘭那(Purana)等；十是讓二乘(聲聞和緣覺)生起反悔之心；十一是為令五住菩薩生起大力心。習種性種合為一；住解行為二；凈心為三；二地已上的行跡為四；八地已上的決定為五。勝鬘今日的師子吼，應該具備這些。但現在文中說降伏惡人是師子吼，就是向前十一章中的第一、第四、第五、第八、第九件事。此章有五部分：一是勝鬘承佛力請說；二是如來聽許；三是勝鬘正式宣說；四是勝鬘說完后禮佛；五是如來述說讚歎。勝鬘對佛說還有其餘的利益，我承蒙佛的威神之力，再次宣說這個意義。這是第一段。針對前面的自利，稱後面的化他為其餘的利益。又針對前面佛說的信者利益，現在更加...

【English Translation】 English version Explanation of the Names Section. 'Shrimala' (Victorious Garland) refers to the person who is able to speak the Dharma. 'Simhanada' (Lion's Roar) praises what she speaks. Question: Why does this chapter specifically title Shrimala? Answer: Because the benefit of external transformation lies in the person, so she is specifically mentioned. Question: Why is this chapter named 'Simhanada'? Answer: Like a lion's roar, it can subdue something. Shrimala's virtue of external transformation can subdue evil people. Therefore, it is named 'Simhanada' using a metaphor. As it is said in the sutra, when a lion roars in the world, it is for eleven things: first, to destroy those who are not actually lions but pretend to be lions; second, to test its own strength; third, to purify its own dwelling place; fourth, to let the cubs know its location; fifth, to give the group no fear; sixth, to awaken those who are sleeping; seventh, to make all negligent beasts not negligent; eighth, to make the beasts come to rely on it; ninth, to tame great fragrant elephants, etc.; tenth, for the cubs; eleventh, to adorn the retinue. The Buddhas and Bodhisattvas' lion's roar does the same things. First, to destroy the armies of Mara; second, to show the ten powers of beings; third, to reveal the Buddha's conduct; fourth, to provide a refuge for those with wrong views; fifth, to appease fearful beings; sixth, to awaken beings sleeping in ignorance; seventh, to make those who do evil deeds have remorse; eighth, to reveal wrong views, so that beings know that the six teachers, etc., are not true lions; ninth, to destroy Purana (one of the six non-Buddhist teachers), etc.; tenth, to make the two vehicles (Shravakas and Pratyekabuddhas) have remorse; eleventh, to make the Bodhisattvas of the five abodes generate great strength. The seed of habitual nature is combined into one; abiding in understanding and practice is two; pure mind is three; the traces of practice above the second ground are four; the determination above the eighth ground is five. Shrimala's lion's roar today should possess these. But now the text says that subduing evil people is the lion's roar, which is the first, fourth, fifth, eighth, and ninth matters in the previous eleven chapters. This chapter has five parts: first, Shrimala asks to speak relying on the Buddha's power; second, the Tathagata listens and permits; third, Shrimala formally proclaims; fourth, Shrimala bows to the Buddha after speaking; fifth, the Tathagata narrates and praises. Shrimala said to the Buddha that there are other benefits, and I, relying on the Buddha's power, proclaim this meaning again. This is the first paragraph. In response to the previous self-benefit, the subsequent transformation of others is called other benefits. Also, in response to the previous benefits of believers spoken by the Buddha, now even more...

摧不信者令信。故言更有餘益利。又上佛明四位利益。今辨三善男子解法離謗。故是大益。既承佛威。將說契理。前顯自利。今論利他。故云復說。佛言便說。是第二段。化德須陳。故言便說。勝鬘自下。是第三段。于中有二。一簡取善人。二諸餘下。偏就惡人以明化益。前中初言男子女人于甚深義等者。總舉善人。前真子中有四。此合為三。初二為一。后二各各一。故有三種。三中初一。于義不謗。名離毀復。第二能出生正道。名生功德。第三能入諸佛果德。名入大乘。江南有人言。前真子章明信順二忍。今章辨三忍。離自毀傷。即信忍。謂三地。生大功德。謂前五種巧便。為順忍。四地至六地。入大乘道。謂無生忍。七地至十地。又總明三人具此三義。此之三人。一者離過。二生諸功德。已離過生德。故入大乘道也。何等已下。別列善人。從上至下。次第列之。前明四人。從劣至勝。謂修行次第也。今明說門次第。故從勝至劣者行相鄰次摧惡人故。從勝向劣也。又佛說真子。從始至終。勝鬘所說。從終至始。此是相成之道。互文現意也。男子女人成深法智。是初地上究竟成也。隨順法智。是解行地隨順法智。于諸深法不自了下。是解行前隨信信增。除此已下。總以簡之。下對惡人明化益中。除此者除上三善人也。

諸餘眾生。明三善人外總舉惡人。于諸深下。別列惡人。于諸深法堅著妄說者。堅著。心邪也。妄說。謂口邪。違背正法。上明起邪。今明違正。習諸外道下。然惡人有二。一于佛法中起過。二于外道法中起過。上明佛法中起有所得過。今明於外道中起諸過失。既能損正增邪。不堪紹繼。如腐種子也。當以王力者。降邪有二法。一以說法。二以威勢力。說法力有二。一用濡語。二以苦言。威勢力有二。一以顯力。謂王力等。二以幽力。謂天龍力等。然降內邪。多用說力。降伏外邪。多以威力。今此惡人。難以理從。宜以威伏也。爾時勝鬘下。第四勝鬘致敬。所以須致敬者。一欲請佛述成。是故致敬。二上明用威伏物似非善。故須請述令化學之。又此經始末。勝鬘凡有三禮。初請佛應。佛遂應之。以見佛歡喜。是故致禮敬。次請佛攝受。欲明師資道成。是故致禮。今說經竟。致如來印可。故欲報佛恩。是故頂禮。佛言善哉下。第五贊述。就文為二。一嘆現德。汝已親近下。美其往因。現益德為二。初嘆護正。降伏已下。嘆其摧邪。護正摧邪。合理稱機。故云善得其義。爾時世尊下。第三大段。次明流通。就文為四。一明如來為化既周還歸舍衛。二時勝鬘下。明勝鬘瞻睹起戀仰心。三還入城下。勝鬘以法傳化流通。四入祇

【現代漢語翻譯】現代漢語譯本諸餘眾生（所有其他眾生）。明三善人外總舉惡人（除了闡明三種善人之外，總括地提到了惡人）。于諸深下（在所有深奧之處），別列惡人（特別列出惡人）。于諸深法堅著妄說者（對於深奧的佛法，執著並虛妄宣說的人）。堅著（執著），心邪也（是內心邪惡）。妄說（虛妄宣說），謂口邪（指口頭邪惡），違背正法（違背正確的佛法）。上明起邪（前面闡明了產生邪惡的原因），今明違正（現在闡明違背正法）。習諸外道下（學習各種外道）。然惡人有二（然而惡人有兩種），一于佛法中起過（一種是在佛法中犯錯），二于外道法中起過（一種是在外道法中犯錯）。上明佛法中起有所得過（前面闡明了在佛法中產生有所得的過失），今明於外道中起諸過失（現在闡明在外道中產生各種過失）。既能損正增邪（既然能夠損害正法，增長邪法），不堪紹繼（就不堪繼承佛法），如腐種子也（就像腐爛的種子一樣）。當以王力者（應當用國王的力量）。降邪有二法（降伏邪惡有兩種方法），一以說法（一種是用佛法宣說），二以威勢力（一種是用威懾的力量）。說法力有二（佛法宣說的力量有兩種），一用濡語（一種是用柔和的語言），二以苦言（一種是用嚴厲的語言）。威勢力有二（威懾的力量有兩種），一以顯力（一種是用顯性的力量），謂王力等（比如國王的力量等），二以幽力（一種是用隱性的力量），謂天龍力等（比如天龍的力量等）。然降內邪（然而降伏內心的邪惡），多用說力（多用宣說的力量），降伏外邪（降伏外在的邪惡），多以威力（多用威懾的力量）。今此惡人（現在這些惡人），難以理從（難以用道理使之順從），宜以威伏也（應該用威懾來降伏他們）。爾時勝鬘下（這時，勝鬘）。第四勝鬘致敬（第四部分是勝鬘致敬）。所以須致敬者（之所以需要致敬），一欲請佛述成（一是想請佛陀來闡述和完成），是故致敬（所以致敬）。二上明用威伏物似非善（二是前面闡明用威懾降伏好像不是善行），故須請述令化學之（所以需要請佛陀闡述，使之能夠教化他們）。又此經始末（而且這部經的開始和結尾），勝鬘凡有三禮（勝鬘總共有三次禮拜）。初請佛應（第一次是請佛陀應允），佛遂應之（佛陀就應允了），以見佛歡喜（因為見到佛陀歡喜），是故致禮敬（所以致以禮敬）。次請佛攝受（第二次是請佛陀攝受），欲明師資道成（想要表明師徒之道已經成就），是故致禮（所以致禮）。今說經竟（現在經文已經說完），致如來印可（致以如來的印可），故欲報佛恩（所以想要報答佛恩），是故頂禮（所以頂禮）。佛言善哉下（佛陀說，善哉）。第五贊述（第五部分是讚歎和闡述）。就文為二（就文義分為兩部分），一嘆現德（一是讚歎現在的功德）。汝已親近下（你已經親近）。美其往因（讚美她過去的因緣）。現益德為二（現在的利益和功德分為兩部分），初嘆護正（首先讚歎她守護正法）。降伏已下（降伏之後）。嘆其摧邪（讚歎她摧毀邪惡）。護正摧邪（守護正法，摧毀邪惡），合理稱機（合理且契合時機），故云善得其義（所以說很好地領會了其中的含義）。爾時世尊下（這時，世尊）。第三大段（第三大段）。次明流通（接下來闡明流通）。就文為四（就文義分為四個部分），一明如來為化既周還歸舍衛（一是闡明如來教化完畢，返回舍衛城）。二時勝鬘下（這時，勝鬘）。明勝鬘瞻睹起戀仰心（闡明勝鬘瞻仰佛陀，生起戀慕和仰慕之心）。三還入城下（返回城中）。勝鬘以法傳化流通（勝鬘用佛法傳揚教化，使之流通）。四入祇（進入祇園精舍）。

【English Translation】 English version To all other sentient beings (Zhū yú zhòngshēng). Besides clarifying the three virtuous individuals, a general mention is made of the wicked (Míng sān shàn rén wài zǒng jǔ è rén). In all the profound depths (Yú zhū shēn xià), the wicked are specifically listed (bié liè è rén). Those who cling to and falsely proclaim the profound Dharma (Yú zhū shēn fǎ jiānzhe wàng shuō zhě). 'Clinging' (Jiānzhe), means the mind is evil (xīn xié yě). 'Falsely proclaiming' (Wàng shuō), refers to evil speech (wèi kǒu xié), which contradicts the correct Dharma (wéibèi zhèngfǎ). The above clarifies the arising of evil (shàng míng qǐ xié), and now it clarifies the contradiction of correctness (jīn míng wéi zhèng). Learning various external paths (Xí zhū wài dào xià). However, there are two types of wicked individuals (rán è rén yǒu èr): one who commits transgressions within the Buddha-dharma (yī yú fó fǎ zhōng qǐ guò), and one who commits transgressions within external paths (èr yú wài dào fǎ zhōng qǐ guò). The above clarifies the arising of the fault of 'something to be attained' within the Buddha-dharma (shàng míng fó fǎ zhōng qǐ yǒu suǒ dé guò), and now it clarifies the arising of various faults within external paths (jīn míng yú wài dào zhōng qǐ zhū guòshī). Since they can harm the correct and increase the evil (jì néng sǔn zhèng zēng xié), they are unfit to inherit the Dharma (bùkān shào jì), like rotten seeds (rú fǔ zhǒngzǐ yě). Those who should use the power of the king (Dāng yǐ wáng lì zhě). There are two methods to subdue evil (jiàng xié yǒu èr fǎ): one is through proclaiming the Dharma (yī yǐ shuō fǎ), and the other is through the power of authority (èr yǐ wēi shìlì). There are two types of power in proclaiming the Dharma (shuō fǎ lì yǒu èr): one is using gentle language (yī yòng rú yǔ), and the other is using harsh words (èr yǐ kǔ yán). There are two types of authoritative power (wēi shìlì yǒu èr): one is using manifest power (yī yǐ xiǎn lì), such as the power of the king (wèi wáng lì děng), and the other is using hidden power (èr yǐ yōu lì), such as the power of gods and dragons (wèi tiānlóng lì děng). However, to subdue internal evil (rán jiàng nèi xié), the power of proclamation is mostly used (duō yòng shuō lì), and to subdue external evil (jiàngfú wài xié), the power of authority is mostly used (duō yǐ wēi lì). Now, these wicked individuals (jīn cǐ è rén) are difficult to reason with (nányǐ lǐ cóng), so it is appropriate to subdue them with authority (yí yǐ wēi fú yě). At that time, Srimala (Ěr shí Shèngmán xià). The fourth part is Srimala's homage (dì sì Shèngmán zhìjìng). The reason why homage is necessary (suǒyǐ xū zhìjìng zhě) is twofold: first, to request the Buddha to elaborate and complete (yī yù qǐng fó shù chéng), therefore homage is paid (shì gù zhìjìng). Second, the above clarifies that using authority to subdue beings seems not virtuous (èr shàng míng yòng wēi fú wù sì fēi shàn), so it is necessary to request the Buddha to elaborate so that they can be taught and transformed (gù xū qǐng shù lìng huà xué zhī). Moreover, at the beginning and end of this sutra (yòu cǐ jīng shǐmò), Srimala pays homage three times in total (Shèngmán fán yǒu sān lǐ). The first time is to request the Buddha's acceptance (chū qǐng fó yìng), and the Buddha then accepts (fó suì yìng zhī), because seeing the Buddha's joy (yǐ jiàn fó huānxǐ), therefore homage is paid (shì gù zhì lǐjìng). The second time is to request the Buddha's acceptance (cì qǐng fó shèshòu), wanting to clarify that the teacher-student path has been accomplished (yù míng shīzī dào chéng), therefore homage is paid (shì gù zhì lǐ). Now that the sutra has been spoken (jīn shuō jīng jìng), homage is paid to the Tathagata's approval (zhì Rúlái yìnkě), therefore wanting to repay the Buddha's kindness (gù yù bàofó ēn), therefore prostrations are made (shì gù dǐnglǐ). The Buddha said, 'Excellent' (Fó yán shànzāi xià). The fifth part is praise and exposition (dì wǔ zànshù). In terms of the text, it is divided into two parts (jiù wén wéi èr): one is praising the present virtues (yī tàn xiàn dé). 'You have already drawn near' (Rǔ yǐ qīnjìn xià). Praising her past causes (měi qí wǎng yīn). The present benefits and virtues are divided into two parts (xiàn yì dé wéi èr): first, praising her protection of the correct Dharma (chū tàn hù zhèng). 'After subduing' (jiàngfú yǐ xià). Praising her destruction of evil (tàn qí cuī xié). Protecting the correct and destroying the evil (hù zhèng cuī xié) is reasonable and timely (hélǐ chēng jī), therefore it is said that she has well understood the meaning (gù yún shàn dé qí yì). At that time, the World-Honored One (Ěr shí Shìzūn xià). The third major section (dì sān dà duàn). Next, clarifying the propagation (cì míng liútōng). In terms of the text, it is divided into four parts (jiù wén wéi sì): one is clarifying that the Tathagata, having completed his teaching, returns to Shravasti (yī míng Rúlái wéi huà jì zhōu huán guī Shèwèi). At that time, Srimala (èr shí Shèngmán xià). Clarifying that Srimala, gazing upon the Buddha, gives rise to longing and admiration (míng Shèngmán zhānyǎng fótuó, shēng qǐ liànmù hé yǎngmù zhī xīn). Returning to the city (sān huán rù chéng xià). Srimala uses the Dharma to propagate and circulate it (Shèngmán yòng fó fǎ chuányáng jiàohuà, shǐ zhī liútōng). Entering Jetavana (sì rù Qíyuán).

洹下。如來以法付屬流通。又合四以為二。初一勝鬘流通。次佛流通也。勝鬘流通一國。佛流通十方。初中。世尊放光普照大眾者。一示將別相故放光。又初放光明令勝鬘正說。今放光明使其流通。身升虛空者。初應從空而來。今說經竟還乘空而去。乘空而來。蓋不來而來。來無所來。乘空而去。此是不去而去。去無所去也。去地七多羅樹者。彰去分齊。前說經時。佛雖在空。去地不遠。欲使空地交接。得申禮嘆。今示說經既竟。將欲回還。故升空轉高。多羅樹。此無別翻。余處或翻為肘。從肘盡中指。七多羅樹。則七十肘。亦言四十九尺。又言一多羅樹。去地七仞。一仞七尺。一樹合有四十九尺。七樹合有三百四十三尺。林公云。從肘盡中指。名毗陀私多。此方無名字翻。處處多翻為肘。足步虛空還舍衛者。現勝神力。令物敬也。時勝鬘下。第二段。初標列敬人。合掌已下。明三業虔仰。初明身業。合掌者敬也。觀無厭足者愛也。俗云。于君敬。于母愛。兼之者父也。今佛是慈父。故具二也。過眼境已。歡喜各嘆如來功德。是口業。慶已遣過。故云歡喜。次口嗟盛德。目為稱歎也。具足唸佛。是意業也。佛色身及諸功德皆念在心。故云具足。第三段中。還入城傳化方便。勝鬘住宮。與王別城。今欲化王。須詣王所。

故入城中有。又解。勝鬘出城送佛。今送佛竟。還歸入城。向友稱歎。大乘者。王為地主。一為化易。二為化廣。故云以上化下如風靡草。故前化王也。王及夫人各化男女者。各化同類也。而言化七歲男女者。此土八歲入禮。外國多以七為數。故云化七歲已上人也。如前高七多羅樹等。天竺七歲許為沙彌。七是一數之滿。爾時世尊下。第四段。就文有四。一佛入祇洹。告念所付。二時天帝下。所付皆至。三向天帝下。佛為說經。以法付屬次天帝阿難及大會下。四明大眾聞法喜行。初段中。如來前身入祇洹。次口言告命阿難。次心念帝釋。即是三業。帝是主也。釋是能也。能為天主。故名帝釋。第二段中。時天帝忽然至者。聖心相鑒。故佛念時。天帝即至。阿難先在佛所。故不說之。第三段中。前為說經。說已告下。以法付屬。前為說經者。為天帝阿難廣說此經。令二人聞已。各于天上人間流通此法也。說已天帝下。第二付屬流通。前為說令其解。今付屬使其化他。又前說令其然燈。今付屬令其傳燈。又前為說生其智慧。今付屬生其功德。又前為說明佛是善知識。今顯菩薩是善知識也。就文有二。一勸發流通。二帝釋白佛下。立經名字。持經之方。謂付屬流通。初中。前付天帝。次付阿難。付阿難令人間化。付帝釋令天

上化。又付阿難付出家人。付帝釋付在家人。付帝釋中有三。汝當受持讀誦此經者。直勸持也。男女人于恒沙下。嘆益勸持。是故已下。結勸受持。嘆益勸中。憍尸迦者。告命所付。此憍尸迦。帝釋別稱。如龍樹說。過去時波羅奈國。有波羅門姓憍尸迦。聰明多智。與其同類三十三人。共修學福業。命終。憍尸迦得為天主。餘三十二皆為補臣。佛知此事。從本以呼。名憍尸迦。三十三天者。浮荼不多羅經云。須彌樓山。山有九級皆四面。帝釋居之。自下八級。級皆四面。並有四八三十二處。一處有一臣居之。三十二臣通天主合數三十三。更有餘經云。有一龍王。名曰善住。若帝釋行時。即便化出三十三頭。當中帝釋在上。前後兩箱皆有兩行。合有八行。行有四頭。並有四八三十二臣。各在一頭。天主並臣有三十三。即以此數名第二天。亦名三十三天。言為三十三天說者。第二天處一切諸天。勸帝釋王普為廣說。理實通勸諸天說也。此言三十三天者。中國音言悉怛梨余悉衛陵。此中唯取怛梨二字。為忉利天也。怛梨刀利。彼國音不同耳。此翻為三十三天也。于恒沙劫修菩提行行六波羅蜜。舉劣顯勝。若復聽受乃至執經福多彼者。辨勝過劣。謂於三乘中大乘取相修行六波羅蜜。不如於此顯實一乘教中聽受讀誦乃至執經。以

【現代漢語翻譯】現代漢語譯本向上教化。又將佛法囑託給阿難（Ananda，佛陀十大弟子之一），讓他教導出家人。囑託給帝釋（Indra，佛教的護法神）讓他教導在家人。囑託給帝釋中有三重含義。你們應當受持讀誦此經，直接勸人受持。男人女人如果能在恒河沙數的世界之下，讚歎並勸人受持，因此下面總結勸人受持。讚歎勸導中，憍尸迦（Kausika，帝釋的別名）是告知並命令所要囑託的對象。這個憍尸迦是帝釋的別稱。如龍樹（Nagarjuna，大乘佛教的重要思想家）所說，過去世波羅奈國（Varanasi，古印度城市）有一婆羅門（Brahmin，印度教的祭司階層）姓憍尸迦，聰明多智，與他同類的三十三人，共同修行福業。命終之後，憍尸迦成為天主，其餘三十二人都成為輔臣。佛知道這件事，所以從一開始就用這個名字稱呼他，名憍尸迦。三十三天（Trayastrimsa，佛教宇宙觀中的一個天界）出自《浮荼不多羅經》，須彌樓山（Mount Meru，佛教宇宙觀中的聖山）有九層，每一層都有四面。帝釋居住在頂層。自下往上八層，每一層都有四面，共有四八三十二處。每一處都有一位大臣居住。三十二位大臣加上天主，總共有三十三位。還有其他經典說，有一位龍王（Naga Raja），名叫善住（Supratisthita）。當帝釋出行時，龍王就會化出三十三個頭，帝釋在中間的上方，前後兩廂各有兩行，總共有八行，每一行有四個頭，共有四八三十二位大臣，各自在一個頭上。天主加上大臣共有三十三位，因此用這個數字命名第二天，也叫三十三天。說為三十三天說法，是指在第二天處的一切諸天，勸帝釋王普遍地廣泛宣說。實際上是普遍勸導諸天宣說。這裡說的三十三天，中國音譯為悉怛梨余悉衛陵（Siddhartha），這裡只取怛梨二字，作為忉利天（Trayastrimsa）的名稱。怛梨刀利，是彼國的發音不同而已，這裡翻譯為三十三天。在恒河沙數劫中修行菩提行，修行六波羅蜜（Six Paramitas，菩薩修行的六種方法），這是舉出較差的來顯示較好的。如果有人聽受乃至執持此經，福德勝過前者，這是辨別勝過較差的。指的是在三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）中，大乘（Mahayana，佛教的主要流派之一）取相修行六波羅蜜，不如在此顯實一乘（One Vehicle，佛教的最高教義）教中聽受讀誦乃至執持此經。

【English Translation】 English version He further transforms beings. He also entrusted Ananda (one of the ten principal disciples of the Buddha) to teach the ordained. He entrusted Indra (a protective deity in Buddhism) to teach the laity. The entrustment to Indra has three layers of meaning. You should receive, uphold, and recite this sutra, directly encouraging others to uphold it. If men and women, in worlds as numerous as the sands of the Ganges, praise and encourage others to uphold it, therefore, the following summarizes and encourages upholding. In the praise and encouragement, Kausika (another name for Indra) is the one being informed and commanded to be entrusted. This Kausika is another name for Indra. As Nagarjuna (an important thinker in Mahayana Buddhism) said, in the past, in the kingdom of Varanasi (an ancient Indian city), there was a Brahmin (the priestly class in Hinduism) named Kausika, intelligent and wise, who, along with thirty-three others of his kind, cultivated meritorious deeds together. After death, Kausika became the lord of the heavens, and the other thirty-two became his ministers. The Buddha knew this, so from the beginning, he called him by this name, Kausika. The Trayastrimsa Heaven (one of the heavens in Buddhist cosmology) comes from the 'Bhadra-kara-putra-prativedana Sutra'. Mount Meru (the sacred mountain in Buddhist cosmology) has nine levels, each with four faces. Indra resides on the top level. The eight levels below each have four faces, totaling four times eight, thirty-two places. Each place is inhabited by a minister. The thirty-two ministers plus the lord of the heavens total thirty-three. Other sutras say that there is a Naga Raja (Dragon King) named Supratisthita. When Indra travels, the Dragon King transforms into thirty-three heads, with Indra in the middle above, and two rows on each side, totaling eight rows, with four heads in each row, totaling four times eight, thirty-two ministers, each on one head. The lord of the heavens plus the ministers total thirty-three, so this number is used to name the second heaven, also called the Trayastrimsa Heaven. Saying that the Dharma is preached for the Trayastrimsa Heaven means that all the devas in the second heaven are encouraged to universally and widely proclaim it. In reality, it is a universal encouragement for all the devas to proclaim it. The term 'Trayastrimsa Heaven' is transliterated in Chinese as 'Xi Da Li Yu Xi Wei Ling' (Siddhartha), here only taking the two characters 'Da Li' as the name for Trayastrimsa. 'Da Li Dao Li' is simply a difference in pronunciation in that country, here translated as Trayastrimsa. In countless kalpas as numerous as the sands of the Ganges, cultivating the Bodhi path, cultivating the Six Paramitas (the six perfections practiced by Bodhisattvas), this is raising the inferior to show the superior. If someone listens to, receives, and even upholds this sutra, their merit surpasses the former, this is distinguishing the superior from the inferior. It refers to, in the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), the Mahayana (a major branch of Buddhism) practicing the Six Paramitas with attachment to form, it is not as good as listening to, receiving, reciting, and even upholding this sutra in the teaching of the One Vehicle (the highest doctrine in Buddhism) which reveals reality.

此經中顯彰一乘開示藏性。故少聽受讀誦執持福多於彼。執持者。于經深愛。欲披求理。如此執持。福多於彼。非是泛爾。何況為人。以劣顯勝。自此尚多。況為他說。是故已下。結初受持。有人言于恒沙劫行六波羅蜜者。此是小乘教中說菩薩三阿僧祇劫行有漏六波羅蜜。今標小劫。故言恒沙劫耳。今謂若小乘中六波羅蜜。及執三乘中別異大乘有所得六波羅蜜。並不及此經也。如涅槃云。雖修一切契經諸定。未聞涅槃。咸言一切悉是無常。聞此經已。雖有煩惱。如無煩惱。能多利益。曉了己身有于佛性。名之為常。一切諸定。似是中多劫修六度也。下付阿難。相顯可知。第二列名教持之中。就文有五。初帝釋請當何名經。問經名字。云何奉持。問持之儀式。二佛告下。嘆經勝德。誡聽許說。三帝釋阿難受教。四此經嘆如來下。題列經名。勸持付屬。五帝釋白佛下。頂受尊教。第二章有三。一嘆教。二許說。三誡聽。嘆教中文別有二。初言此經成就無量德聲聞緣覺不能究竟觀察知見者。彰此法廣。名不能窮。二憍尸迦下。顯此法深。名不能盡。我今當下許說。諦聽下。三誡聽也。佛言已下。列名勸持又二。初列別名勸持。二複次憍尸迦下。列總名以付屬。一一章中。皆初列名。對上初問。后教受持。對上后問。此教嘆如

【現代漢語翻譯】此經中顯彰一乘（Ekayana，唯一佛乘）開示藏性（Tathagatagarbha，如來藏）。因此，哪怕只是稍微聽聞、受持、讀誦此經，所獲得的福德也遠勝于其他。這裡的『執持』，指的是對經書懷有深厚的愛意，渴望深入探求其中的道理。如此執持，所獲福德才遠勝于其他情況，而非泛泛而為。更何況是為人解說此經呢？以微小的善行來彰顯巨大的功德，其福德已經如此之多，更何況是為他人宣說此經呢？因此，接下來總結最初的受持功德。有人說，在恒河沙數般的劫數中修持六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），這是小乘佛教中所說的菩薩需要經歷三大阿僧祇劫（Asankhyeya kalpa，無數大劫）修持有漏的六波羅蜜。這裡標明是小劫，所以說是恒河沙數般的劫數。現在我們認為，無論是小乘佛教中的六波羅蜜，還是執著於三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）中與大乘有所區別、有所得的六波羅蜜，都比不上此經的功德。如同《涅槃經》（Nirvana Sutra）所說，即使修習一切契經和禪定，如果沒有聽聞《涅槃經》，都會認為一切都是無常的。聽聞此經之後，即使有煩惱，也如同沒有煩惱一樣，能夠獲得極大的利益，明白自身具有佛性（Buddha-nature），這就是常。一切禪定，似乎都是在漫長的劫數中修持六度（Six Perfections）的善行。下面將此經囑託給阿難（Ananda），其中的含義顯而易見。第二部分是列舉經名並教導如何受持。從文義上來看，可以分為五個部分。首先，帝釋（Indra，天帝）請問此經應當如何命名，這是詢問經的名字。『云何奉持』，這是詢問受持此經的儀式。其次，佛陀開示，讚歎此經的殊勝功德，並告誡要認真聽聞和允許宣說。第三，帝釋和阿難接受佛陀的教誨。第四，此經讚歎如來，列出經名，勸勉受持並囑託。第五，帝釋稟告佛陀，表示會恭敬地接受並尊重佛陀的教誨。第二章分為三個部分：一是讚歎教法，二是允許宣說，三是告誡聽聞。讚歎教法的部分又可以分為兩個方面。首先，『此經成就無量德，聲聞緣覺不能究竟觀察知見者』，彰顯此教法的廣博，其名稱無法窮盡。其次，『憍尸迦（Kausika，帝釋的別名）下』，彰顯此教法的深奧，其名稱無法說盡。『我今當下許說』，這是允許宣說。『諦聽下』，這是第三部分，告誡聽聞。『佛言已下』，列出經名並勸勉受持，又可以分為兩個部分。首先，列出不同的經名並勸勉受持。其次，『複次憍尸迦下』，列出總的經名並進行囑託。每一章中，都是先列出經名，對應于最初的提問；然後教導如何受持，對應於後面的提問。此教法讚歎如來。

【English Translation】 This sutra clearly reveals the Ekayana (One Vehicle) and elucidates the Tathagatagarbha (Buddha-nature). Therefore, even a little hearing, receiving, reading, and upholding of this sutra brings more blessings than other practices. 'Upholding' here refers to having a deep love for the sutra and a desire to deeply explore its principles. Such upholding brings far more blessings than a casual approach. How much more so if one explains this sutra to others? Using a small act of merit to highlight a great virtue, the merit is already so vast, how much more so if one proclaims this sutra to others? Therefore, what follows is a summary of the initial merit of upholding. Someone might say that practicing the Six Paramitas (Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom) for kalpas as numerous as the sands of the Ganges River is what the Hinayana (Small Vehicle) teaches, that a Bodhisattva needs to practice the contaminated Six Paramitas for three Asankhyeya kalpas (countless great eons). Here, it is specified as small kalpas, hence the saying 'kalpas as numerous as the sands of the Ganges River.' Now, we believe that neither the Six Paramitas in Hinayana nor the Six Paramitas in the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) that are different from and attached to the Great Vehicle can compare to the merit of this sutra. As the Nirvana Sutra says, even if one cultivates all the sutras and samadhis, if one has not heard the Nirvana Sutra, one will say that everything is impermanent. After hearing this sutra, even with afflictions, it is as if there are no afflictions, and one can gain great benefit, understanding that one possesses Buddha-nature, which is permanent. All samadhis seem to be good deeds of cultivating the Six Perfections over many kalpas. Below, this sutra is entrusted to Ananda, and the meaning is clear. The second part is listing the names of the sutra and teaching how to uphold it. From the meaning of the text, it can be divided into five parts. First, Indra (the king of gods) asks what the name of this sutra should be, which is asking for the name of the sutra. 'How to uphold it' is asking about the rituals for upholding this sutra. Second, the Buddha teaches, praising the supreme virtues of this sutra, and admonishes to listen carefully and permits its proclamation. Third, Indra and Ananda receive the Buddha's teachings. Fourth, this sutra praises the Tathagata, lists the names of the sutra, encourages upholding it, and entrusts it. Fifth, Indra reports to the Buddha, expressing that he will respectfully accept and honor the Buddha's teachings. The second chapter is divided into three parts: first, praising the teachings; second, permitting proclamation; and third, admonishing listening. The part of praising the teachings can be divided into two aspects. First, 'This sutra accomplishes immeasurable virtues, which Sravakas and Pratyekabuddhas cannot fully observe and know,' highlighting the vastness of this teaching, whose name cannot be exhausted. Second, 'Kausika (another name for Indra) below,' highlighting the profundity of this teaching, whose name cannot be fully expressed. 'I will now permit proclamation,' this is permitting proclamation. 'Listen carefully below,' this is the third part, admonishing listening. 'The Buddha said below,' listing the names of the sutra and encouraging upholding, can be divided into two parts. First, listing different names of the sutra and encouraging upholding. Second, 'Furthermore, Kausika below,' listing the general name of the sutra and entrusting it. In each chapter, the name of the sutra is listed first, corresponding to the initial question; then teaching how to uphold it, corresponding to the later question. This teaching praises the Tathagata.

來真實德者。是前如來妙色身等。如是持者。依止名字慍守不失。即名受持。后余類爾。不思議大受。是前恭敬等十受等。一切愿攝。是勝鬘復于佛前發三愿等。不思攝受。是前承佛說調伏等。說入一乘。是上佛告汝今更說諸佛所說攝受正法。無邊聖諦。是前文中初觀諦等如來藏。是前文中如來藏不離煩惱藏等。說法身者。是前若過恒河沙等。空義隱覆。是前文中如來藏智是空智等。說一諦者。是上此四三是無常一是常等。說一依者。是前文出世間上上依。顛倒真實。是前文中生死依如來藏等。自性清凈隱覆。是前文中如來藏者。是法界藏等。說真子者。是前隨信信增上等。勝鬘夫人師子吼者。是前文中更有餘益復說斯等。自下第二別付帝釋。良以帝釋在家俗人。慮不在心。故別付之。又以帝釋住壽多時。傳其末法。故佛別付。先嘆經勝。次以付屬。乃至法住者。出其時分。釋迦正法有五百歲。像法千載。末法萬年。於此時中。汝當讀誦。為人廣說。帝釋白下。奉教傳持。第四大眾聞法喜行。相顯可知。

勝鬘寶窟卷下(之末)

【現代漢語翻譯】現代漢語譯本：『來真實德者』，指的是前面所說的如來妙色身等。『如是持者』，指的是依止名字，守護而不丟失，就叫做受持。後面的其他情況也類似這樣理解。『不思議大受』，指的是前面所說的恭敬等十受等，一切都包含在內。『一切愿攝』，指的是勝鬘夫人在佛前發的三愿等。『不思攝受』，指的是前面所說的承佛所說調伏等。『說入一乘』，指的是上面所說的佛告訴你說現在再說諸佛所說的攝受正法。『無邊聖諦』，指的是前面文中最初觀諦等如來藏。『如來藏』，指的是前面文中如來藏不離煩惱藏等。『說法身者』，指的是前面所說的若過恒河沙等。『空義隱覆』，指的是前面文中如來藏智是空智等。『說一諦者』，指的是上面所說的此四三是無常一是常等。『說一依者』，指的是前面文中出世間上上依。『顛倒真實』，指的是前面文中生死依如來藏等。『自性清凈隱覆』，指的是前面文中如來藏者，是法界藏等。『說真子者』，指的是前面所說的隨信信增上等。『勝鬘夫人師子吼者』，指的是前面文中更有餘益復說斯等。從這裡開始是第二部分，特別囑託帝釋（Śakra-devānām-Indra，天神之王）。之所以特別囑託帝釋，是因為帝釋是在家的俗人，恐怕他不用心，所以特別囑託他。又因為帝釋的壽命很長，可以傳到末法時期，所以佛特別囑託他。先是讚歎這部經的殊勝，然後是囑託。乃至『法住者』，說明了這部經住世的時間。釋迦牟尼佛（Śākyamuni，佛教創始人）的正法有五百年，像法有一千年，末法有一萬年。在這段時間裡，你應該讀誦，為人們廣泛宣說。帝釋回答說，奉教傳持。第四部分是大眾聽聞佛法，歡喜奉行，其中的景象顯而易見。

《勝鬘寶窟》下卷（結束）

【English Translation】 English version: 'Coming to the True Virtues' refers to the previously mentioned Tathāgata's (如來，'Thus Gone One') wondrous form body, etc. 'Those who uphold thus' refers to relying on the name, guarding and not losing it, which is called upholding. The other cases that follow are to be understood similarly. 'Inconceivable Great Reception' refers to the previously mentioned ten receptions such as reverence, etc., all of which are included. 'All vows included' refers to the three vows, etc., made by Queen Śrīmālā (勝鬘夫人) before the Buddha. 'Inconceivable reception' refers to the previously mentioned acceptance of the Buddha's teachings on taming, etc. 'Speaking of entering the One Vehicle' refers to the above-mentioned Buddha telling you to now speak again of the Buddhas' teachings on embracing the true Dharma. 'Boundless Holy Truths' refers to the Tathāgatagarbha (如來藏，'Tathagata-embryo') in the initial contemplation of the truths, etc., in the previous text. 'Tathāgatagarbha' refers to the previously mentioned Tathāgatagarbha not being separate from the store of afflictions, etc. 'Speaking of the Dharma Body' refers to the previously mentioned 'if it exceeds the sands of the Ganges River,' etc. 'The meaning of emptiness is concealed' refers to the previously mentioned Tathāgatagarbha wisdom being empty wisdom, etc. 'Speaking of one truth' refers to the above-mentioned 'these four, three are impermanent, one is permanent,' etc. 'Speaking of one reliance' refers to the previously mentioned supreme reliance beyond the world. 'Inverted reality' refers to the previously mentioned reliance on the Tathāgatagarbha in birth and death, etc. 'Self-nature purity concealed' refers to the previously mentioned Tathāgatagarbha being the Dharma Realm store, etc. 'Speaking of the true son' refers to the previously mentioned increasing faith with belief, etc. 'Queen Śrīmālā's lion's roar' refers to the previously mentioned 'there is further benefit in speaking thus,' etc. From here begins the second part, specifically entrusting Śakra (帝釋，'Powerful One'), the Lord of the Devas. The reason for specifically entrusting Śakra is that Śakra is a layperson at home, and it is feared that he will not be mindful, so he is specifically entrusted. Also, because Śakra's lifespan is long, he can transmit it to the Dharma-ending age, so the Buddha specifically entrusts him. First, he praises the sutra's excellence, and then he entrusts it. Even 'the Dharma abides' indicates the time period in which this Dharma will abide. Śākyamuni Buddha's (釋迦牟尼佛) true Dharma lasts for five hundred years, the semblance Dharma for one thousand years, and the Dharma-ending age for ten thousand years. During this time, you should recite it and widely proclaim it to people. Śakra replies, 'I respectfully receive the teaching and transmit it.' The fourth part is the assembly hearing the Dharma, rejoicing, and practicing, the scene of which is clearly evident.

The End of the Lower Scroll of the Śrīmālā Lion's Roar Treasury