T38n1765_大般涅槃經玄義

大正藏第 38 冊 No. 1765 大般涅槃經玄義

No. 1765 [cf. Nos. 375, 1766, 1767]

大般涅槃經玄義捲上

隋天臺沙門灌頂撰

夫正道幽寂無始無終。妙理虛玄非新非故。無始而言其始者。謂之無明生死。無終而語其終者。即是種智涅槃。無明生死本自有之名之為故。種智涅槃修因方克目之為新。此經乃于非始之始。分別佛性三因之殊。還就無終之終。辨于涅槃三德極果之別。若佛性之因非因。涅槃之果非果。是則因如不異果如。果如不異因如。若因如不異果如。非止涅槃之如非新。佛性之如亦復非新。若果如不異因如。非止佛性之如非故。涅槃之如亦復非故。是則佛性涅槃因果之如。皆是非新非故。非新非故之理即是法身。非新而新之果即是摩訶般若。既有非新而新種智之圓極。則非故之故無明生死患累究竟斯亡目之解脫。此則三德之義宛然。不縱不橫妙等伊字。但眾生利鈍不同。是以大聖赴緣之教亦有頓漸之別。頓則譬于忍辱之草牛食即得醍醐。漸則五味階級次第圓滿。或有不定根緣為赴此機所說教門非頓非漸。喻之置毒于乳也。皆是能仁妙窮權實巧赴根緣。化他利物罄無乖爽。今此大經為欲開通往昔教門。顯發如來方便密

義故。于娑羅雙樹大師子吼。師子吼者名決定說。決定說者說一切眾生悉有佛性如來畢竟不入涅槃。不入涅槃即是入于無上大乘大般涅槃。此經若具依梵本。應云摩訶般涅槃那修多羅。摩訶言大般涅槃那此翻滅度。釋此三字具依兩義一別二通。第一別釋者大即法身。故此經云。所言大者其性廣博猶若虛空。其性即法性法性即法身也。滅者即是解脫。解脫二種。煩惱生死永滅。免斯因果患累即解脫義也。所言度者即是摩訶般若。故大論云。信為能入智為能度。當知別以三字標今經之目。即是三德之異名也。第二通釋。大者謂大法身大般若大解脫也。滅者即是三德皆寂滅也。度者即是三德皆究竟圓滿也。故通以三字標名錶三德。皆大寂滅究竟也。別通之義雖殊。然並是用非果之果無上秘密之極果。以標一教之首也。修多羅即是聖教之總名。有翻無翻事在別釋。若具依梵本。應言摩訶般涅槃那。今翻為大滅度。大若虛空不因小相。又其性廣博多所容受。又名不可思議諸佛之法界。是為三義釋大也。滅者滅二十五有及虛偽物。又得二十五三昧種種示現。又生滅滅已。寂滅為樂。是為三義釋滅也。度者度于不度。又度于度。又度此彼之彼岸。亦度非彼非此之彼岸。譬如神龜水陸俱度。是為三義釋度也。總攬三法三目三點名大般涅

槃。金剛寶藏滿足無缺。不縱不橫不併不別微妙秘密以當其體。常住不變恒安清涼不老不死以當其宗。置毒佛性遍五味中味味殺人。震大毒鼓雖無心欲聞聞之皆死。八大自在我以當其用。常住二字無上醍醐與諸典別決定之吼以當其教。名含體攝常宗毒用極教之相也。

玄義開為五重。

一釋名　二釋體　三釋宗　四釋用　五釋教

釋名又五。謂翻通無假絕。翻者四說。謂無有亦有亦無非有非無。初言無者。天竺五處不同。東南中三方奢切小殊。西北兩處大異。如言摩訶。摩醯。泥曰。泥洹。此則三方。如言洹隸槃那。般涅槃那。此則二方。類如此間楚夏耳。有人以泥曰目雙卷。泥洹目六卷。涅槃目大本。是義皆不然。雙卷明八十無常。六卷明金剛不毀。豈可以方言簡義。毗婆沙云涅槃那。今經無那字。蓋譯人存略耳。肇論以摩訶涅槃。為彼土正音。古今承用。其各說者凡有五家。一廣州大亮云。一名含眾名。譯家所以不翻。正在此也。名下之義。可作異釋。如言大者。莫先為義。一切諸法莫先於此。又大常也。又大是神通之極號。常樂之都名。故不可翻也。二云名字是色聲之法。不可一名累書眾名一義疊說眾義。所以不可翻也。三云。名是義上之名。義是名下之義。名既是一。義豈可多。但一名

【現代漢語翻譯】現代漢語譯本：槃（Nirvana，涅槃）。金剛寶藏圓滿無缺。不縱不橫，不併列也不分離，以微妙秘密作為它的本體。常住不變，恒久安寧清涼，不老不死作為它的宗旨。置入毒藥的佛性，遍佈五味之中，每種味道都能殺人。震響的大毒鼓，即使沒有想聽的心，聽到的人都會死去。八大自在作為它的作用。『常住』二字，是無上的醍醐，與其他的經典不同，以決定的吼聲作為它的教義。名稱包含本體，總攝宗旨、毒、用，是極妙的教相。

玄義展開為五重：

一、釋名二、釋體三、釋宗四、釋用五、釋教

釋名又分為五種：即翻譯、通、無、假、絕。翻譯有四種說法：即無、有、亦有亦無、非有非無。最初說『無』，是因為天竺（India）五處方言不同。東南中三方略有小異，西北兩處差異很大。例如說摩訶（Mahā，大），也有說摩醯（Mahe），泥曰（Nir），也有說泥洹（Nirvana）。這是三方的差異。例如說洹隸槃那（Huanlipanna），也有說般涅槃那（Bānnièpánna）。這是兩方的差異。類似於我們這裡的楚語和夏語的差別。有人認為泥曰對應雙卷，泥洹對應六卷，涅槃對應大本。這些說法都不對。雙卷闡明八十種無常，六卷闡明金剛不壞。怎麼能用方言來簡化意義呢？《毗婆沙論》（Vibhasa）說涅槃那（Nirvana），現在這部經里沒有『那』字，大概是譯者爲了簡略。肇論用摩訶涅槃（Mahāparinirvāna）作為當地的正音，古今沿用。關於各種不同的說法，總共有五家。第一家是廣州大亮，他說一個名稱包含眾多名稱，譯者所以不翻譯，原因就在這裡。名稱之下的意義，可以作不同的解釋。例如說『大』，以莫先為義。一切諸法沒有比這個更先的。而且『大』是常的意思。而且『大』是神通的極號，常樂的都城，所以不可翻譯。第二家認為名字是色聲的法，不能用一個名字重複書寫眾多的名稱，用一個意義重複解釋眾多的意義，所以不可翻譯。第三家認為名稱是意義之上的名稱，意義是名稱之下的意義。名稱既然是一個，意義怎麼能是多個呢？只是一個名稱

【English Translation】 English version: Parinirvana (Nirvana). The Vajra (Diamond) Treasury is complete and without defect. It is neither vertical nor horizontal, neither combined nor separate, with subtle secrets as its substance. It is constant and unchanging, eternally peaceful and cool, neither old nor dying, as its principle. The Buddha-nature with poison placed within it pervades the five flavors, each flavor capable of killing. The great poisonous drum, even if one has no intention to hear it, all who hear it will die. The Eight Great Sovereignties are its function. The two words 'constant dwelling' are the unsurpassed ghee, different from other scriptures, with the roar of certainty as its teaching. The name contains the substance, encompassing the principle, poison, and function, being the ultimate aspect of the teaching.

The profound meaning unfolds into five layers:

Explanation of the Name
Explanation of the Substance
Explanation of the Principle
Explanation of the Function
Explanation of the Teaching

The explanation of the name is further divided into five aspects: namely, translation, commonality, non-existence, provisionality, and absoluteness. There are four explanations for 'translation': namely, non-existence, existence, both existence and non-existence, and neither existence nor non-existence. The initial statement of 'non-existence' is due to the different dialects in the five regions of India. The southeast and central regions have slight differences, while the northwest regions have significant differences. For example, Mahā (great) is also called Mahe, Nir is also called Nirvana. These are differences between three regions. For example, Huanlipanna is also called Bānnièpánna. These are differences between two regions, similar to the differences between the Chu and Xia dialects here. Some people believe that Nir corresponds to the double scroll, Nirvana corresponds to the six scrolls, and Parinirvana corresponds to the great original. These explanations are all incorrect. The double scroll elucidates the eighty kinds of impermanence, while the six scrolls elucidate the indestructible nature of the Vajra. How can one simplify the meaning with dialects? The Vibhasa states Nirvana, but this scripture does not have the word 'na', probably because the translator wanted to simplify it. Zhaolun uses Mahāparinirvāna as the correct local pronunciation, which has been used from ancient times to the present. Regarding the various different explanations, there are a total of five schools. The first school is Daliang of Guangzhou, who says that one name contains many names, which is why the translator does not translate it. The meaning below the name can be interpreted differently. For example, 'great' is defined as 'prior to all'. There is nothing prior to this among all dharmas. Moreover, 'great' means 'constant'. Moreover, 'great' is the ultimate title of supernatural powers, the capital of constant joy, so it cannot be translated. The second school believes that names are the dharma of form and sound, and one cannot use one name to repeatedly write many names, or use one meaning to repeatedly explain many meanings, so it cannot be translated. The third school believes that the name is the name above the meaning, and the meaning is the meaning below the name. Since the name is one, how can the meaning be many? It is just one name.

而多訓。例如此間息字。或訓子息。或訓長息。或訓止住之息。或訓暫時訊息。或訓報示訊息。若據一失諸。故不可翻。四云。一名多義如先陀婆一名四實。關涉處多不可翻也。五云只先陀婆一語隨時各用。智臣善解契會王心。涅槃亦爾。初出言涅槃。涅槃即生也。將逝言涅槃。涅槃即滅也。但此無密語翻彼密義。故言無翻也。二云有翻者。梁武云。佛具四等隨其類音溥告眾生。若不可翻此土便應隔化。四等亦是不遍。引釋論般若尊重智慧輕薄。既得以輕代重。何得不以真丹。單別翻天竺兼含。既可得翻且舉十家。一竺道生。時人呼為涅槃聖。翻為滅。引文云。聞佛唱滅悲哀請住。魔王所以勸令速滅(云云)。二莊嚴大斌。翻為寂滅。引文云。生滅滅已寂滅為樂。前家止滅于生。后家滅生覆滅于滅。故言寂滅(云云)。三白馬愛。翻為秘藏。引文云。皆悉安住秘密藏中(云云)。四長干影。翻為安樂。引文云。如人病差名為安樂。安樂名涅槃。五定林柔。翻為無累解脫。既無創疣即無累也。六太昌宗。翻為解脫。引四相品云。涅槃名解脫。迦葉品云。慈悲即真解脫。解脫即大涅槃。七梁武。翻為不生。引文云。斷煩惱者。不名涅槃。不生煩惱乃名涅槃。八肇論。云無為亦云滅度。九會稽基。偏用無為一義為翻也。十開

善光宅。同用滅度。引文云。大覺世尊將欲涅槃。引六卷云。大牟尼尊今當滅度。彼此兩存正是翻也。例大本稱娑羅雙樹。六卷云堅固林。又引法華長行雲。中夜當入涅槃。后偈云佛此夜滅度。又引華嚴云。古來今佛無般涅槃。除化眾生方便滅度。又引遺教。佛臨涅槃略說教誡。又云。時將欲過我欲滅度。是為十家明有翻也。三明亦可翻亦不可翻者。睿師云。秦言謬者定之以方冊。梵音不可變者即而書之。匠者之公謹受者之重慎。今經翻摩訶為大。般涅槃三字存梵音。是則一字可翻三字不可翻。梵漢雙題正應在此。四云大名不可思議。故非可翻非不可翻。今明。漢人多不曉梵即有眾說。莫知孰是。世既咸用開善未能異之。今雖同其翻不用其義。同翻者摩訶此翻為大。般涅此翻為滅。槃那此翻為度。是為大滅度也。有翻無翻四家竟。次出開善四解。一云。滅據法度據人。生死之法滅已還無。生死之人轉而作佛。二云滅名目無。滅有還無故。度名目有。從此至彼故。實法道邊人法俱滅。相續道中人法俱度。三云。滅是有餘度是無餘。有餘涅槃既未究竟止可是滅。無餘永免方得是度。四云。滅是本有今無之義。而加之以度者是永免之名。欲明凡夫之死亦得是滅而非永免不得稱度。觀師難初解云。若生死之法滅無。生死之人附

【現代漢語翻譯】現代漢語譯本：善光宅（寺廟名）。都用『滅度』一詞。引用的經文說：『大覺世尊（偉大的覺悟者，即佛陀）將要涅槃（佛教用語，指死亡，進入不生不滅的境界）。』引用六卷本的經文說：『大牟尼尊（偉大的聖人，指佛陀）現在將要滅度。』這兩處都保留了『滅度』的翻譯。例如，《大本涅槃經》中稱『娑羅雙樹（佛陀涅槃的地方）』，六卷本的經文則譯為『堅固林』。又引用《法華經》長行文說：『中夜當入涅槃。』後面的偈頌說：『佛此夜滅度。』又引用《華嚴經》說：『古來今佛無般涅槃（完全的涅槃）。』這是爲了教化眾生而方便示現的滅度。又引用《遺教經》說：『佛臨涅槃（佛陀臨近涅槃時）略說教誡。』又說：『時間將要過去，我將要滅度。』這十家都明確說明了有翻譯。三明，有些可以翻譯，有些不可以翻譯。睿師（鳩摩羅什的弟子僧睿）說：『秦言（漢語）有錯誤的，用書本來確定。梵音（梵語）不可改變的，就直接書寫。』這是工匠的恭敬謹慎，接受者的重視小心。現在經文中將『摩訶（ महान，偉大的）』翻譯為『大』，『般涅槃（परिनिर्वाण，完全的涅槃）』三個字保留梵音。這就是一個字可以翻譯，三個字不可以翻譯的情況。梵漢雙題應該就是這樣。四說『大名不可思議』，所以既不可以翻譯，也不可以不翻譯。現在說明，大多不瞭解梵語，所以有各種說法，不知道哪個是對的。世間已經普遍使用開善寺的譯法，不能改變它。現在雖然採用它的翻譯，但不採用它的含義。相同的翻譯是，『摩訶』翻譯為『大』，『般涅』翻譯為『滅』，『槃那』翻譯為『度』，這就是『大滅度』的意思。以上是有翻譯和沒有翻譯的四種情況的討論。接下來是開善寺的四種解釋。第一種解釋說：『滅』是就法而言，『度』是就人而言。生死的法則滅盡了，不再存在。生死的人轉變成佛。第二種解釋說：『滅』是說沒有，滅了有而歸於無。『度』是說有，從這裡到達那裡。在實法道中，人和法都滅盡。在相續道中，人和法都被度化。第三種解釋說：『滅』是有餘涅槃，『度』是無餘涅槃。有餘涅槃還沒有達到究竟，只能說是『滅』。無餘涅槃永遠免除輪迴，才能說是『度』。第四種解釋說：『滅』是本來有現在沒有的意思，加上『度』是因為這是永遠免除輪迴的名稱。想要說明凡夫的死亡也可以說是『滅』，但不是永遠免除輪迴，所以不能稱為『度』。觀師（慧觀法師）反駁第一種解釋說：如果生死的法則滅盡了，不再存在，那麼生死的人依附於什麼呢？

【English Translation】 English version: Shanguang Temple. Both use the term 'Nirvana'. The cited text says: 'The Greatly Awakened World-Honored One (the Buddha) is about to enter Nirvana (a Buddhist term referring to death and entering a state of non-birth and non-death).' The six-fascicle text says: 'The Great Sage Muni (the Buddha) is now about to enter Nirvana.' Both of these retain the translation of 'Nirvana'. For example, the Mahaparinirvana Sutra calls it 'Sal Trees (where the Buddha entered Nirvana)', while the six-fascicle text translates it as 'Firm Forest'. It also quotes the long verse of the Lotus Sutra: 'In the middle of the night, he will enter Nirvana.' The subsequent verse says: 'The Buddha entered Nirvana this night.' It also quotes the Avatamsaka Sutra: 'From ancient times to the present, no Buddha has entered complete Nirvana.' This is a convenient Nirvana manifested to teach sentient beings. It also quotes the Sutra of the Buddha's Last Teachings: 'The Buddha, nearing Nirvana, briefly spoke of teachings and admonitions.' It also says: 'Time is about to pass, and I am about to enter Nirvana.' These ten schools all clearly state that there is translation. Three clarifications: some can be translated, and some cannot. Master Rui (Sengrui, a disciple of Kumarajiva) said: 'If there are errors in the Qin language (Chinese), use books to determine them. If the Sanskrit sound cannot be changed, then write it directly.' This is the craftsman's reverence and caution, and the recipient's great care. Now, in the sutra, 'Mahā (महान, great)' is translated as 'Great', and the three words 'Parinirvana (परिनिर्वाण, complete Nirvana)' retain the Sanskrit sound. This is a case where one word can be translated, and three words cannot. The dual Sanskrit-Chinese title should be like this. Four say 'The Great Name is Inconceivable', so it can neither be translated nor not translated. Now, it is explained that most people do not understand Sanskrit, so there are various opinions, and it is not known which is correct. The world has already widely used the translation of Kai Shan Temple, and it cannot be changed. Now, although it adopts its translation, it does not adopt its meaning. The same translation is that 'Mahā' is translated as 'Great', 'Pari' is translated as 'Extinction', and 'Nirvana' is translated as 'Crossing Over', which means 'Great Extinction and Crossing Over'. The above is a discussion of the four situations of having translation and not having translation. Next are the four explanations of Kai Shan Temple. The first explanation says: 'Extinction' refers to the Dharma, and 'Crossing Over' refers to people. The laws of birth and death are extinguished and no longer exist. People of birth and death are transformed into Buddhas. The second explanation says: 'Extinction' means non-existence, extinguishing existence and returning to non-existence. 'Crossing Over' means existence, going from here to there. In the Real Dharma Path, both people and Dharma are extinguished. In the Continuous Path, both people and Dharma are crossed over. The third explanation says: 'Extinction' is Nirvana with remainder, and 'Crossing Over' is Nirvana without remainder. Nirvana with remainder has not yet reached the ultimate, so it can only be said to be 'Extinction'. Nirvana without remainder is forever free from reincarnation, so it can be said to be 'Crossing Over'. The fourth explanation says: 'Extinction' means originally existing but now not existing, and 'Crossing Over' is added because it is the name of being forever free from reincarnation. It is intended to explain that the death of ordinary people can also be said to be 'Extinction', but it is not forever free from reincarnation, so it cannot be called 'Crossing Over'. Master Guan (Dharma Master Huiguan) refutes the first explanation, saying: If the laws of birth and death are extinguished and no longer exist, then what do people of birth and death rely on?

何而度。若生死假人轉得成佛。生死之法何不轉為涅槃。今研初解是何等義。若依聲聞法者。三果生死未並滅假人不永度。若第四果凡法因雖滅凡法果未滅。假人猶未度。若灰身滅智假法俱寂。寂則不論度。又不得作佛。若菩薩法者。凡法都不滅假人又不度。是誰法滅何等人度。如此往推非三藏義也。若依聲聞菩薩共法者。三乘之人同以無言說道斷煩惱入第一義。即體生死法是涅槃法不論滅與不滅。即生死人是涅槃人。不論度與不度。既無法可滅何用以滅目之。既無人可度用度目誰。如此推之則非通教義也。若獨菩薩法非但滅生死之偽法。亦滅涅槃之真法。非但度生死之凡人。亦度出世之聖人。彼師言不涉真法語不論聖人。以此往推非別教義也。若就佛法者。滅之與度。不縱不橫無二無別。彼師分滅異度離法論人。如此往推非圓教義也。既非小。非共。非菩薩。非佛。並非先聖之法言。則不敢道也(云云)。今研第二解。若以滅目無以度目有者。若受此有無。猶是苦諦。執此有無猶是集諦。修此有無猶是道諦。盡此有無猶是滅諦。滅諦之真尚不可以有無名之。云何以有無名大涅槃。如此往推非三藏真義。若以滅目無以度目有。若雙目生死生死本自不然。今則無滅。生死既無滅以滅目誰。生死本自不然那得是有。非有則

【現代漢語翻譯】現代漢語譯本如何才能度化？如果生死中的假人能夠轉變成佛，那麼生死的法則為什麼不能轉變成涅槃？現在研究最初的解釋是什麼意思？如果依照聲聞乘的教法，三果阿羅漢的生死還沒有完全滅盡，假人不能永遠被度化。如果第四果阿羅漢的凡夫之法，雖然滅了凡夫之法的因，但凡夫之法的果還沒有滅，假人仍然沒有被度化。如果灰身滅智，假法和真法都寂滅了，寂滅了就不能討論度化的問題，也不能成佛。如果是菩薩乘的教法，凡夫之法都不滅，假人也沒有被度化，那麼是誰的法被滅了？是什麼樣的人被度化了？這樣推論下去，就不是三藏的意義。如果依照聲聞乘和菩薩乘的共同教法，三乘之人共同以不可言說的道理斷除煩惱，進入第一義諦，那麼生死的法體就是涅槃的法體，不論滅與不滅。那麼生死之人就是涅槃之人，不論度與不度。既然沒有法可以滅，為什麼要用滅來稱呼它？既然沒有人可以度，用度來稱呼誰？這樣推論下去，就不是通教的意義。如果只是菩薩乘的教法，不僅滅除生死的虛假之法，也滅除涅槃的真實之法，不僅度化生死的凡人，也度化出世的聖人。那位法師說的不涉及真實的法語，不論聖人。這樣推論下去，就不是別教的意義。如果就佛法來說，滅和度，不縱不橫，沒有二也沒有分別。那位法師分別滅和度，離開法來談論人。這樣推論下去，就不是圓教的意義。既然不是小乘，不是共乘，不是菩薩乘，不是佛乘，就不是先聖的法言，那麼就不敢說了（云云）。現在研究第二種解釋。如果用滅來指代無，用度來指代有，如果接受這種有無的觀點，仍然是苦諦。執著這種有無的觀點，仍然是集諦。修行這種有無的觀點，仍然是道諦。窮盡這種有無的觀點，仍然是滅諦。滅諦的真理尚且不能用有無來稱呼它，怎麼能用有無來稱呼大涅槃？這樣推論下去，就不是三藏的真義。如果用滅來指代無，用度來指代有，如果同時看待生死，生死本來就不是自然存在的，現在就沒有滅。生死既然沒有滅，用滅來指代誰？生死本來就不是自然存在的，哪裡來的有？不是有，那麼

【English Translation】 English version How can one be delivered? If the false person in birth and death can be transformed into a Buddha, why can't the law of birth and death be transformed into Nirvana? Now, what is the meaning of the initial explanation being researched? If according to the teachings of the Sravakas (hearers), the birth and death of the Third Fruit Arhats (those who have attained the third stage of enlightenment) have not been completely extinguished, and the false person cannot be delivered forever. If, in the case of the Fourth Fruit Arhats (those who have attained the fourth and final stage of enlightenment), although the cause of mundane dharmas (laws/phenomena) has been extinguished, the effect of mundane dharmas has not been extinguished, and the false person has still not been delivered. If the body is reduced to ashes and wisdom is extinguished, both false and true dharmas are in quiescence. In quiescence, there is no discussion of deliverance, nor can one become a Buddha. If it is the teaching of the Bodhisattvas, mundane dharmas are not extinguished at all, and the false person is not delivered either. Then, whose dharma is extinguished? What kind of person is delivered? Reasoning in this way, it is not the meaning of the Tripitaka (the three baskets of Buddhist scriptures). If according to the common teaching of Sravakas and Bodhisattvas, people of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) together use unspeakable principles to cut off afflictions and enter the First Principle, then the essence of the dharma of birth and death is the dharma of Nirvana, regardless of whether it is extinguished or not. Then, the person of birth and death is the person of Nirvana, regardless of whether they are delivered or not. Since there is no dharma that can be extinguished, why use 'extinction' to refer to it? Since there is no one who can be delivered, who is being referred to by 'deliverance'? Reasoning in this way, it is not the meaning of the Common Teaching. If it is only the teaching of the Bodhisattvas, not only is the false dharma of birth and death extinguished, but also the true dharma of Nirvana is extinguished. Not only are the mundane people of birth and death delivered, but also the transcendent saints are delivered. That teacher's words do not involve true Dharma language and do not discuss saints. Reasoning in this way, it is not the meaning of the Distinct Teaching. If according to the Buddha Dharma, extinction and deliverance are neither vertical nor horizontal, without duality or distinction. That teacher separates extinction and deliverance, discussing people apart from the Dharma. Reasoning in this way, it is not the meaning of the Perfect Teaching. Since it is not the Small Vehicle, not the Common Vehicle, not the Bodhisattva Vehicle, not the Buddha Vehicle, and not the Dharma words of the ancient sages, then I dare not speak (etc.). Now researching the second explanation. If 'extinction' is used to refer to non-existence and 'deliverance' is used to refer to existence, if one accepts this view of existence and non-existence, it is still the Truth of Suffering (Dukkha). Clinging to this view of existence and non-existence is still the Truth of Accumulation (Samudaya). Cultivating this view of existence and non-existence is still the Truth of the Path (Magga). Exhausting this view of existence and non-existence is still the Truth of Cessation (Nirodha). The truth of the Truth of Cessation cannot even be named with existence and non-existence, how can one name Great Nirvana with existence and non-existence? Reasoning in this way, it is not the true meaning of the Tripitaka. If 'extinction' is used to refer to non-existence and 'deliverance' is used to refer to existence, if birth and death are viewed together, birth and death are originally not naturally existing, so now there is no extinction. Since birth and death have no extinction, who is being referred to by 'extinction'? Birth and death are originally not naturally existing, so where does existence come from? If it is not existence, then

無度法亦無度者。度複目誰。既不可以滅度目于生死。云何以滅度目于涅槃。疆以疣贅累彼虛空。以此推之非是聲聞菩薩共法。若以滅目無以度目有者。此以名召法以法應名。名物尚存為見所縛。云何以見義釋大涅槃。若以滅目無門以度目有門者。為目小門。為目大門。小門能通拙所通偽。貧住化城久已被棄。云何以拙能通釋大涅槃。若以滅目無以度目有。明真俗二諦者。此是偏邪二邊。云何以二邊釋中道大涅槃。如此往推則非菩薩法也。若以滅目無。以度目有。有不關無。無不關有。滅非是度。度異於滅。縱橫狼藉。劫掠群牛不解鉆搖。漿猶難得況酥醍醐。如此往推則非佛法。既非小乘。非共乘。非菩薩乘。非佛乘。是何等義邪(云云)。今研第三解。若有餘涅槃既未究竟止可是滅。無餘永免方得稱度者。亦應滅度。四住非是究竟滅度。塵沙方得稱度。又滅度塵沙亦非究竟。滅度無明。方得稱度。又滅度無明亦非究竟滅度。究竟滅度方得稱度。以後望前前非究竟。第二第三亦非究竟。何得以初番滅度釋大涅槃(云云)。今研第四解。凡夫已有還無得是滅。亦應凡夫從此至彼便應是度。若凡夫非度凡夫亦復非滅。若聖人已有還無亦得是滅。聖人從此至彼復應是度。若凡聖俱度俱滅若為論異。若同凡聖則近陜非高廣。若

【現代漢語翻譯】現代漢語譯本無度法亦無度者，度複目誰？（沒有可以被度的方法，也沒有能被度的人，那麼『度』這個概念又指向誰呢？）既然不可以用『滅度』來指代生死，又怎麼能用『滅度』來指代涅槃呢？這就像在虛空中強行加上贅疣一樣。由此推斷，這不是聲聞（Sravaka，小乘佛教徒）和菩薩（Bodhisattva，追求覺悟的修行者）共同的教法。如果用『滅』來指代『無』，用『度』來指代『有』，這就是用名稱來召示法，用法來應和名稱。名相和事物仍然存在，就會被見解所束縛。又怎麼能用這種見解來解釋大涅槃（Mahaparinirvana，最終的解脫）的真義呢？如果用『滅』來指代『無門』，用『度』來指代『有門』，那麼這個『門』是指小門，還是指大門呢？小門只能通向粗劣和虛偽的事物，就像安於化城（幻化的城市，比喻不究竟的境界）的窮人，早已被拋棄。又怎麼能用這種粗劣的通道來解釋大涅槃呢？如果用『滅』來指代『無』，用『度』來指代『有』，並以此來闡明真諦（真實諦）和俗諦（世俗諦）這二諦，這就是偏頗和邪見的二邊。又怎麼能用二邊來解釋中道（不偏不倚的道路）的大涅槃呢？這樣推論下去，就不是菩薩的教法了。如果用『滅』來指代『無』，用『度』來指代『有』，『有』不涉及『無』，『無』不涉及『有』，『滅』不是『度』，『度』不同於『滅』，這樣縱橫交錯，就像強盜搶奪牛群卻不懂得如何鉆木取火一樣。連牛奶都難以得到，更何況是酥油和醍醐（比喻佛法的精髓）呢？這樣推論下去，就不是佛法了。既然不是小乘，不是共乘（聲聞和菩薩共修的法門），不是菩薩乘，也不是佛乘，那又是什麼意義呢？（云云）現在來研究第三種解釋。如果說有餘涅槃（有殘餘煩惱的涅槃）還沒有達到究竟，只能說是『滅』，而無餘涅槃（沒有殘餘煩惱的涅槃）才能說是『度』，那麼也應該有『滅度』四住地煩惱（四種根本煩惱）才能說是『滅』，滅度塵沙惑（像塵沙一樣眾多的煩惱）才能說是『度』。又滅度塵沙惑也不是究竟，滅度無明（根本的迷惑）才能說是『度』。又滅度無明也不是究竟，究竟滅度才能說是『度』。以後面的標準來衡量前面的，前面的就不是究竟。第二種和第三種也不是究竟。怎麼能用最初的『滅度』來解釋大涅槃呢？（云云）現在來研究第四種解釋。凡夫（普通人）已經有的東西消失了，就可以說是『滅』，那麼凡夫從這裡到那裡就應該是『度』。如果凡夫不是『度』，那麼凡夫也不是『滅』。如果聖人（證悟的人）已經有的東西消失了，也可以說是『滅』，那麼聖人從這裡到那裡也應該是『度』。如果凡夫和聖人都是『度』，都是『滅』，那還討論什麼區別呢？如果和凡夫相同，那就接近狹隘而不是高廣。如果

【English Translation】 English version Without a method to cross over, and without one who is crossed over, who then is 『crossing over』 referring to? Since 『extinction』 cannot be used to refer to birth and death, how can 『extinction』 be used to refer to Nirvana (Nirvana, ultimate liberation)? This is like forcibly adding a wart to empty space. From this, it can be inferred that this is not a shared teaching of Sravakas (Sravaka, disciples who hear and follow the teachings) and Bodhisattvas (Bodhisattva, beings who seek enlightenment). If 『extinction』 is used to refer to 『non-existence,』 and 『crossing over』 is used to refer to 『existence,』 this is using names to summon phenomena and using phenomena to respond to names. If names and things still exist, one will be bound by views. How can one use such views to explain the true meaning of the Great Nirvana (Mahaparinirvana, the Great or Complete Nirvana)? If 『extinction』 is used to refer to 『no gate,』 and 『crossing over』 is used to refer to 『having a gate,』 is this 『gate』 a small gate or a large gate? A small gate can only lead to crude and false things, like a poor person dwelling in a transformation city (a phantom city, a metaphor for a non-ultimate state), who has long been abandoned. How can one use such a crude passage to explain the Great Nirvana? If 『extinction』 is used to refer to 『non-existence,』 and 『crossing over』 is used to refer to 『existence,』 and this is used to explain the two truths of the true truth (ultimate truth) and the conventional truth (conventional truth), this is the two extremes of bias and wrong views. How can one use the two extremes to explain the Middle Way (the path of non-attachment to either extreme) of the Great Nirvana? Reasoning in this way, it is not the teaching of the Bodhisattvas. If 『extinction』 is used to refer to 『non-existence,』 and 『crossing over』 is used to refer to 『existence,』『existence』 does not involve 『non-existence,』 and 『non-existence』 does not involve 『existence,』『extinction』 is not 『crossing over,』 and 『crossing over』 is different from 『extinction.』 This is a chaotic mess, like robbers stealing cattle but not knowing how to drill wood to make fire. Even milk is difficult to obtain, let alone ghee and clarified butter (metaphors for the essence of the Buddha's teachings)? Reasoning in this way, it is not the Buddha's teaching. Since it is not the Small Vehicle, not the Shared Vehicle (the teachings shared by Sravakas and Bodhisattvas), not the Bodhisattva Vehicle, and not the Buddha Vehicle, what meaning is it? (Etc.) Now, let's examine the third explanation. If the Nirvana with remainder (Nirvana with remaining afflictions) has not yet reached the ultimate, it can only be called 『extinction,』 while the Nirvana without remainder (Nirvana without remaining afflictions) can be called 『crossing over,』 then there should also be 『extinguishing』 the four abodes of affliction (four fundamental afflictions) to be called 『extinction,』 and extinguishing afflictions like dust and sand (numerous afflictions like dust and sand) to be called 『crossing over.』 Furthermore, extinguishing afflictions like dust and sand is not ultimate; extinguishing ignorance (fundamental delusion) is called 『crossing over.』 Furthermore, extinguishing ignorance is not ultimate; ultimate extinction is called 『crossing over.』 Using the later standard to measure the former, the former is not ultimate. The second and third are also not ultimate. How can one use the initial 『extinction』 to explain the Great Nirvana? (Etc.) Now, let's examine the fourth explanation. If a common person (ordinary person) loses what they already have, it can be called 『extinction,』 then a common person going from here to there should be 『crossing over.』 If a common person is not 『crossing over,』 then a common person is also not 『extinction.』 If a sage (enlightened person) loses what they already have, it can also be called 『extinction,』 then a sage going from here to there should also be 『crossing over.』 If common people and sages are both 『crossing over』 and both 『extinction,』 then what difference is there to discuss? If it is the same as common people, then it is close to narrowness rather than high and broad. If

異凡聖亦非高廣。非高故則非無上。非廣故則有邊涯。云何以此釋大涅槃。若具研四解。應作四四十六番。今但十番而已。余皆可知。明哲自解何俟多言。時人以開善為長故薳研之。餘人置而不言耳。翻名已如前說。釋其大義者。大有三義。一理大。二智大。三用大。釋論謂大多勝。大取包廣。多取含攝。勝取秀出。今言。法身法界遍一切處。是廣大義。報身智境照發相應不可窮盡。是含攝義。應身自在無能遏絕。是勝出義。於一大字三法具足不縱不橫不可思議。名秘密藏。秘密藏者即大涅槃。釋般涅為滅。滅有三義。謂性滅圓滅方便滅。性滅者理性至寂非生非起。生起不能喧動故名性滅。圓滅者。照無不遍。發無不足。明窮境極故名圓滅。方便滅者。權巧妙能。逗必會取必克故名方便滅。如是三滅即三解脫。無縛無脫。是性凈解脫。因果畢竟。是圓凈解脫。巧順機宜無染無累。是方便凈解脫。於一滅字三脫具足不縱不橫不可思議。故名三點。三點者即大涅槃。釋槃那為度。度有三義。謂實相究竟度。智究竟度。事究竟度。實相度者。諸佛之師也。非此非彼亦非中流。非能非所無始無終故名實相度。佛師度故諸佛亦度。論云。智度大道佛善來。智度大海佛窮底。即其義也。智度者如如智稱如如境。函大蓋大照發相應故

【現代漢語翻譯】現代漢語譯本異於凡夫和聖人，也並非高大寬廣。不高大，所以不是無上的；不寬廣，所以有邊際。怎麼能用這些來解釋大涅槃呢？如果詳細研究四種解釋，應該有四四十六種變化。現在只有十種，其餘的都可以推知。聰明人自己就能理解，何必多說呢？當時的人認為開善法師擅長，所以詳細研究它。其他人就放在一邊不說了。翻譯的名稱已經像前面說的那樣了。解釋它的大義，『大』有三種含義：一是理大，二是智大，三是用大。《釋論》說『大』是大多勝，『大』取包容寬廣之義，『多』取包含攝取之義，『勝』取秀出之義。現在說，法身（Dharmakaya）法界（Dharmadhatu）遍一切處，這是廣大之義。報身（Sambhogakaya）的智慧境界照發相應，不可窮盡，這是含攝之義。應身（Nirmanakaya）自在，沒有誰能阻止斷絕，這是勝出之義。在一個『大』字中，三身（Trikaya）具足，不縱不橫，不可思議，名為秘密藏（Guhyagarbha）。秘密藏就是大涅槃（Mahaparinirvana）。解釋『般涅』為『滅』，『滅』有三種含義，即性滅、圓滅、方便滅。性滅是指理性達到寂靜，非生非起，生起不能擾動它，所以叫性滅。圓滅是指照無不遍，發無不足，明瞭窮盡境地，所以叫圓滅。方便滅是指權巧巧妙，引導必定會合，攝取必定成功，所以叫方便滅。像這樣三種滅，就是三種解脫。無縛無脫，是性凈解脫。因果畢竟，是圓凈解脫。巧妙順應機宜，無染無累，是方便凈解脫。在一個『滅』字中，三種解脫具足，不縱不橫，不可思議，所以叫三點。三點就是大涅槃（Mahaparinirvana）。解釋『槃那』為『度』，『度』有三種含義，即實相究竟度、智究竟度、事究竟度。實相度是諸佛的老師。非此非彼，也不是中間的流，非能非所，無始無終，所以叫實相度。佛的老師度化，所以諸佛也得到度化。《論》中說：『智度大道，佛善來。智度大海，佛窮底。』就是這個意思。智度是如如智稱如如境，函大蓋大，照發相應。

【English Translation】 English version Different from ordinary beings and sages, it is neither high nor wide. Because it is not high, it is not unsurpassed. Because it is not wide, it has boundaries. How can this be used to explain the Great Nirvana (Mahaparinirvana)? If the four explanations are studied in detail, there should be sixteen variations. Now there are only ten, and the rest can be inferred. The wise will understand it themselves, so why say more? At that time, people thought that Master Kaisan was good at it, so they studied it in detail. Others put it aside and didn't mention it. The translated names have already been mentioned before. Explaining its great meaning, 'Great' has three meanings: first, the greatness of principle; second, the greatness of wisdom; and third, the greatness of function. The Shastra says that 'Great' is great, numerous, and excellent. 'Great' takes the meaning of encompassing and broadness, 'Numerous' takes the meaning of containing and gathering, and 'Excellent' takes the meaning of outstanding. Now it is said that the Dharmakaya (法身) and Dharmadhatu (法界) pervade all places, which is the meaning of vastness. The wisdom realm of the Sambhogakaya (報身) corresponds to illumination and emission, and cannot be exhausted, which is the meaning of containing and gathering. The Nirmanakaya (應身) is free and unhindered, and no one can stop or cut it off, which is the meaning of excellence. In one word 'Great', the Trikaya (三身) is complete, neither vertical nor horizontal, inconceivable, and is called the Guhyagarbha (秘密藏). The Guhyagarbha is the Mahaparinirvana (大涅槃). Explaining 'Parinirvana' as 'Extinction', 'Extinction' has three meanings, namely, extinction of nature, complete extinction, and expedient extinction. Extinction of nature refers to the principle of reaching stillness, neither arising nor ceasing, and arising cannot disturb it, so it is called extinction of nature. Complete extinction refers to illuminating everything without exception, emitting everything without deficiency, and clearly exhausting the realm, so it is called complete extinction. Expedient extinction refers to skillful means, guiding to certain convergence, and taking to certain success, so it is called expedient extinction. These three extinctions are the three liberations. Without bondage and without liberation, it is liberation of pure nature. Cause and effect are ultimately complete, it is complete and pure liberation. Skillfully adapting to the occasion, without defilement and without burden, it is expedient and pure liberation. In one word 'Extinction', the three liberations are complete, neither vertical nor horizontal, inconceivable, so it is called three dots. The three dots are the Mahaparinirvana (大涅槃). Explaining 'Nirvana' as 'Crossing Over', 'Crossing Over' has three meanings, namely, ultimate crossing over of reality, ultimate crossing over of wisdom, and ultimate crossing over of affairs. The crossing over of reality is the teacher of all Buddhas. Neither this nor that, nor the middle stream, neither able nor what is able, without beginning and without end, so it is called the crossing over of reality. The teacher of the Buddha crosses over, so all Buddhas are also crossed over. The Shastra says: 'The wisdom of crossing over is the great path, the Buddha comes well. The wisdom of crossing over is the great sea, the Buddha exhausts the bottom.' That is the meaning. The wisdom of crossing over is like the wisdom of Suchness matching the realm of Suchness, the container is large and the lid is large, illumination and emission correspond.

名智度。論云。智度相義佛無礙。即其義也。事度者自度度他。彼我利益無不究竟。慈悲誓願一切周悉故名事度。如此三度即三般若。實相般若是一切種智與諸佛同體。觀照般若即一切智與諸佛同意。文字般若即道種智與諸佛同事。於一度字三智具足不縱不橫不可思議。故名面上三目。三目者即大涅槃。今作三番九義。淺深別異各各不同者。雖復多含攝勝未是今經正意。文云。法身亦非。那可單作三身釋大。文云。解脫亦非。那可單作三脫釋滅。文云。般若亦非。那可單作三智釋度。故知單釋非今經意。意者文云。三法具足名大般涅槃。三法即三智三智即三點。三法即九法九法即三法。三法即九法是不縱。九法即三法是不橫。不併不別亦復如是。不三而三不一而一所以名秘密藏。攝一切法悉入其中。是諸佛體。是諸佛師都名總號。乃為具足稱大涅槃。意在此耳。一智三智三智一智。所以名一面三目。涅槃亦耳。一脫三脫三脫一脫。所以名為伊字三點。涅槃亦爾。體意及事。不得相離不得相混。不可言言不可思思故名大涅槃。二釋通名者。涅槃之名遍佈諸處。安樂一意亙十法界皆稱安樂。梵行品云。寒地獄中若遇熱風以之為樂。熱地獄中若遇寒風以之為樂。如是安樂亦名涅槃。獼猴得酒則能起舞騰枝躍樹。秋水卒至河伯

欣然魚鱉噞喁歕沫戲沼。如是安樂亦名涅槃。餓鬼飢渴得水食飽滿則得安樂。如是安樂亦名涅槃。修羅怖畏得歸依處則得安樂。如是安樂亦名涅槃。如貧得藏如病得差。則得安樂。如是安樂亦名涅槃。檀提婆羅門。飽食撫腹。我今此身即是涅槃。此計欲界果報法為涅槃。阿羅羅仙得無想定。此計色界法為涅槃。郁頭藍弗得非想定。此計無色界法為涅槃。文云。斷欲界結則得安樂。乃至斷無色界結則得安樂。如是安樂亦名涅槃。此多用善因為涅槃也。若三十三天常樂我凈用善果為涅槃也。若修二乘者。多貪慾人得不凈觀則得安樂。如是安樂亦名涅槃。乃至數息慈心念佛因緣亦如是。此計二乘方便法為涅槃也。若斷三界煩惱。八萬六萬。四萬二萬。一萬住處。則得安樂。如是安樂亦名涅槃。此計二乘果法為涅槃也。釋論云。菩薩從初發心。常觀涅槃行道。初心菩薩亦名涅槃。此文云。十住菩薩雖見不了了亦名涅槃。諸佛法王聖主住處。乃得名為大般涅槃也。涅槃之名隨情逐事浩蕩若此。蓋是通名也。達摩郁多羅翻此法勝。解云。煩惱滅名有餘涅槃。引經云。滅諸煩惱名為涅槃。離於生死名無餘涅槃。引經云。離諸有者。乃名涅槃。此就所滅。釋二種涅槃也。二乘所得二涅槃。若於如來皆是有餘。唯佛乃是無餘。引勝鬘云。

【現代漢語翻譯】現代漢語譯本魚鱉歡快地在池沼中嬉戲，吞吐水沫，這也算作安樂，也可稱為涅槃（Nirvana，解脫）。餓鬼因飢渴得到水和食物而飽足，這也算作安樂，也可稱為涅槃（Nirvana，解脫）。阿修羅（Asura，一種神道生物）因恐懼而得到庇護，這也算作安樂，也可稱為涅槃（Nirvana，解脫）。如同貧窮的人得到寶藏，生病的人得到痊癒，這也算作安樂，也可稱為涅槃（Nirvana，解脫）。檀提（Danti，人名）婆羅門（Brahman，印度教祭司）飽食后撫摸肚子，認為自己現在的狀態就是涅槃（Nirvana，解脫）。這是將欲界（Kāmadhātu，六道輪迴中的欲界天）的果報法當作涅槃（Nirvana，解脫）。阿羅羅仙（Arada Kalama，古印度哲學家）證得無想定（Ākiñcaññāyatana，非想非非想定之前的禪定境界），認為這是涅槃（Nirvana，解脫）。這是將法當作涅槃（Nirvana，解脫）。郁頭藍弗（Udraka Rāmaputra，古印度哲學家）證得非想定（N'eva Saññā N'asaññāyatana，非想非非想定），認為這是無法當作涅槃（Nirvana，解脫）。經文中說，斷除欲界（Kāmadhātu，六道輪迴中的欲界天）的煩惱結縛就能得到安樂，乃至斷除無**結縛就能得到安樂，這樣的安樂也可稱為涅槃（Nirvana，解脫）。這是用修習善因作為涅槃（Nirvana，解脫）。如果三十三天（Trāyastriṃśa，欲界六天之一）常樂我凈，用善的果報作為涅槃（Nirvana，解脫）。如果修習二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的人，多貪慾的人修習不凈觀就能得到安樂，這樣的安樂也可稱為涅槃（Nirvana，解脫）。乃至修習數息觀、慈心觀、唸佛法門等因緣也是如此。這是將二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的方便法當作涅槃（Nirvana，解脫）。如果斷除三界（Trailokya，欲界、色界、無色界）的煩惱，八萬、六萬、四萬、二萬、一萬個住處，就能得到安樂，這樣的安樂也可稱為涅槃（Nirvana，解脫）。這是將二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的果法當作涅槃（Nirvana，解脫）。《釋論》中說，菩薩（Bodhisattva，發菩提心修行以求成佛的修行者）從最初發心，就常常觀照涅槃（Nirvana，解脫）而行道，初發心的菩薩（Bodhisattva，發菩提心修行以求成佛的修行者）也可稱為涅槃（Nirvana，解脫）。經文中說，十住菩薩（Dasabhūmika Bodhisattva，十地菩薩）雖然見得不清楚，也可稱為涅槃（Nirvana，解脫）。諸佛（Buddha，覺悟者）法王（Dharmaraja，佛的尊稱）聖主（Lord，至高無上的主宰）所居住的地方，才能稱為大般涅槃（Mahāparinirvāṇa，大解脫）。涅槃（Nirvana，解脫）這個名稱，隨著眾生的根性和所追求的事物而變化，非常廣泛。這只是一個通用的名稱。達摩郁多羅（Dharmottara，人名）翻譯的《法勝論》解釋說，煩惱滅盡稱為有餘涅槃（Saupadhiśeṣa-nirvāṇa，有餘依涅槃）。引用經文說：『滅除一切煩惱，名為涅槃（Nirvana，解脫）。』脫離生死輪迴稱為無餘涅槃（Anupadhiśeṣa-nirvāṇa，無餘依涅槃）。引用經文說：『脫離一切有為法，才稱為涅槃（Nirvana，解脫）。』這是就所滅除的對象來解釋兩種涅槃（Nirvana，解脫）。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）所證得的兩種涅槃（Nirvana，解脫），如果與如來（Tathāgata，佛的稱號）相比，都是有餘涅槃（Saupadhiśeṣa-nirvāṇa，有餘依涅槃），只有佛才是無餘涅槃（Anupadhiśeṣa-nirvāṇa，無餘依涅槃）。引用《勝鬘經》說：

【English Translation】 English version Fish and turtles happily play in the ponds, spitting and blowing bubbles. Such joy is also called ease, and can also be called Nirvana (Nirvana, liberation). Hungry ghosts, having been thirsty, get water and food and are full, and this is considered ease, and can also be called Nirvana (Nirvana, liberation). Asuras (Asura, a type of divine being), fearing, get a place of refuge, and this is considered ease, and can also be called Nirvana (Nirvana, liberation). Like the poor getting treasure, like the sick getting well, this is considered ease, and can also be called Nirvana (Nirvana, liberation). Danti (Danti, a personal name), a Brahman (Brahman, a Hindu priest), strokes his belly after eating his fill, thinking that his current state is Nirvana (Nirvana, liberation). This is taking the karmic reward of the desire realm (Kāmadhātu, the realm of desire in the six realms of reincarnation) as Nirvana (Nirvana, liberation). Arada Kalama (Arada Kalama, an ancient Indian philosopher) attains the state of no-thingness (Ākiñcaññāyatana, the meditative state before neither perception nor non-perception), thinking this is Nirvana (Nirvana, liberation). This is taking dharma as Nirvana (Nirvana, liberation). Udraka Rāmaputra (Udraka Rāmaputra, an ancient Indian philosopher) attains the state of neither perception nor non-perception (N'eva Saññā N'asaññāyatana, neither perception nor non-perception), thinking this is taking no dharma as Nirvana (Nirvana, liberation). The sutra says that cutting off the bonds of the desire realm (Kāmadhātu, the realm of desire in the six realms of reincarnation) brings ease, and even cutting off the bonds of no ** brings ease, and such ease can also be called Nirvana (Nirvana, liberation). This is using the cultivation of good causes as Nirvana (Nirvana, liberation). If the Thirty-three Heavens (Trāyastriṃśa, one of the six heavens of the desire realm) are constantly joyful, with self and purity, using the good karmic reward as Nirvana (Nirvana, liberation). If those who cultivate the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Buddha Vehicle), those with much desire cultivate the impure contemplation and attain ease, such ease can also be called Nirvana (Nirvana, liberation). Even cultivating mindfulness of breathing, loving-kindness, and mindfulness of the Buddha are the same. This is taking the expedient methods of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Buddha Vehicle) as Nirvana (Nirvana, liberation). If one cuts off the afflictions of the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm), the eighty thousand, sixty thousand, forty thousand, twenty thousand, ten thousand abodes, one attains ease, such ease can also be called Nirvana (Nirvana, liberation). This is taking the fruit of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Buddha Vehicle) as Nirvana (Nirvana, liberation). The Shastra says that Bodhisattvas (Bodhisattva, practitioners who generate Bodhicitta and cultivate to become Buddhas) from their initial aspiration, constantly contemplate Nirvana (Nirvana, liberation) and practice the path, and even newly aspiring Bodhisattvas (Bodhisattva, practitioners who generate Bodhicitta and cultivate to become Buddhas) can be called Nirvana (Nirvana, liberation). The sutra says that even though the Ten-Dwelling Bodhisattvas (Dasabhūmika Bodhisattva, the Ten-Ground Bodhisattvas) do not see clearly, they can also be called Nirvana (Nirvana, liberation). The place where all Buddhas (Buddha, enlightened ones), Dharma Kings (Dharmaraja, a title of the Buddha), and Holy Lords (Lord, the supreme ruler) reside is called Great Parinirvana (Mahāparinirvāṇa, great liberation). The name Nirvana (Nirvana, liberation) varies according to the sentiments and pursuits of beings, and is vast like this. It is merely a common name. Dharmottara (Dharmottara, a personal name)'s translation of the 'Law Victory Treatise' explains that the extinction of afflictions is called Nirvana with remainder (Saupadhiśeṣa-nirvāṇa, Nirvana with remainder). Quoting the sutra: 'Extinguishing all afflictions is called Nirvana (Nirvana, liberation).' Separating from birth and death is called Nirvana without remainder (Anupadhiśeṣa-nirvāṇa, Nirvana without remainder). Quoting the sutra: 'Separating from all conditioned dharmas is called Nirvana (Nirvana, liberation).' This is explaining the two types of Nirvana (Nirvana, liberation) in terms of what is extinguished. The two types of Nirvana (Nirvana, liberation) attained by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Buddha Vehicle), compared to the Tathagata (Tathāgata, an epithet of the Buddha), are both Nirvana with remainder (Saupadhiśeṣa-nirvāṇa, Nirvana with remainder), only the Buddha is Nirvana without remainder (Anupadhiśeṣa-nirvāṇa, Nirvana without remainder). Quoting the 'Shrimala Sutra':

二乘是有餘如來是無餘。昔滅是盡今滅非盡。經云。不應生滅盡想。涅槃非滅。非滅故常也。若依郁多之解。乃是通涅槃。今昔相對一塗之說。若擘肌分理義則不然。何者二乘有餘無餘。所滅則異真諦則同。若於如來皆是有餘。唯佛是無餘者。若爾二乘既是有餘涅槃。子縛斷破無明。入菩薩位見佛性。生死身謝即應同佛入無餘涅槃。何事被訶言非。不斷煩惱。不到彼岸破除草菴。若此等皆無分者云何對佛是有餘涅槃。又若二乘有餘無餘對佛而得是有餘涅槃者。自地獄已上至菩薩已還例應如此。若諸涅槃皆不可得然。二乘安是。故知郁多羅之說不可依也。問安樂之名通十法界。佛性四德名復云何。答經云。一切諸法中悉有安樂性。一切眾生悉有佛性。豈非佛性通耶。文云。二十五有有我不耶。答言有我。寱言刀刀。又楊樹黃葉等豈非四德通耶。然名乃該通義不得混。應作三番四句料揀。初四句。謂通別亦通亦別非通非別。通者如向說。別者各有所以。六道以安身適性為安樂。猶起煩惱惡因。招生死苦果。安樂義不成。要斷煩惱使苦樂不復隨身憂喜不復隨心。得有餘無餘灰身滅智。隔別生死入于涅槃者則與六道別也。菩薩從初心為一切眾生觀涅槃行道。望二乘是別望佛猶通。即是亦通亦別也。諸佛究竟大般涅槃。非六道之

通非二乘之別。即非通非別之安樂也。又安樂之名。或是病非藥或是藥非病。或亦藥亦病或非病非藥。是病者長者沒已。劫掠群牛𤚲乳自食。漿酪醍醐一切皆失。如來去後鈔竊正法常樂之名。如蟲食木偶得成字不識是非。廣起顛倒沉淪生死。隨其流處有種種名。或辛或酸。故知三界四倒但是病而非藥。為治此病說四非常倒瀉斯病。病去惑盡名入涅槃。文云。三種病中無三種藥。三種藥中無三種病。此小涅槃但藥而非病。雖復病去而藥不亡。還執此藥而覆成病。文云。其後不久王復得病。當知四非常亦藥亦病也。治此病故還用常樂我凈而倒瀉之。故斥無常病說于新伊。是勝三修不同凡夫之倒病。不同二乘之偏藥故名非藥非病。又新伊但是藥而非病。正法正性非藥非病之安樂也。又小而非大大而非小。亦小亦大非小非大。小者二乘也。雖斷煩惱猶有習氣。我身我衣我去我來。謂佛與己等。唯有常凈無有我樂。三寶差別則是習氣。所以為小也。云何名大。諸佛如來豎出九界橫收一切。無邊底故常。大丈夫故常。能化度一切故常。不可思議故常。具八自在故我。斷苦樂故樂。大寂故樂。一切知故樂。身常故樂。有大凈故。業凈身凈心凈。是故名為大涅槃。菩薩望下為亦大。望上為亦小。凡夫六道不斷通惑故非小。無四德故非大

。例前應就理為非小非大。互顯令易解耳。前一番從地獄已上料揀。次一番從外道已上料揀。次一番從二乘已上料揀。問如此料揀六道二乘既非安樂。何故強說為涅槃耶。答通有四悉檀因緣故則作通說。云何更別問耶。所以作通說者為悅眾生故。引導生善故。破壞諸惡故。顯昔第一義故。通說無咎。又佛常依三諦說法。依俗故說六道安樂。依真故說二乘安樂。依中故說佛菩薩安樂。又不離俗而有真中。尚得即俗即真即中。何意不得六道說通安樂是涅槃耶。龍樹云。因緣所生法。即空即假即中。是其義也。三釋無名者。先出舊解。一云。真如實際等是真諦名。佛果涅槃常樂我凈等是俗諦名。而言涅槃無名者。無生死患累之名而有美妙之名也。引互無為證。涅槃無生死之名。生死無涅槃之名耳。二云。真諦涅槃俱無名無相。名相所不及。言語道斷心行處滅。引肇論江河競注而不流。日月曆天而不周。豈有名于其間哉。三云。真諦無名。佛果涅槃雖復冥真。猶是續待二假。故涅槃不得無名也。初家。真俗俱有名。第二家。真俗俱無名。第三家。真無名俗有名。應更有第四家。執真有名俗無名未見執者。若定執此墮四倒見。若以四為方便正是三藏四門。何者若引互無。有美妙之名者。斷奠是三藏有門。能通是有所通是非有。何

得用小乘能通釋大涅槃所通。指荒涂為寶所。認魚目是明珠。大無所以。若言真諦涅槃皆無名者。只是三藏空門。若言真諦無名佛果涅槃猶是續待二假者。只是三藏亦有亦無門。復應有計非有非無門者。未見其人也。然三藏涅槃。既非數法。尚不是一何得有四。四者能通之門耳。不可以能通為所通。縱令跨節是通教四門者。亦不可以通教能通為通教所通何得以共能通。釋別所通。又跨節為別教能通者。亦不得以別能通為別所通。那得以別能通釋圓所通。將此望之節節無意窈然大遠。故不用此無名釋大涅槃(云云)。問古來傳譯什師命世。升堂入室一肇而已。肇作涅槃無名論其詞虛豁洋洋滿耳。世人玩味卷不釋手意復云何。答高僧盛德日月在懷。既不親承其門難見。鉆仰遺文管窺而已。觀其旨趣不出四句。其論云。有餘無餘涅槃者。良是出處之異號應物之假名。若無聖人知無者誰。若無聖人誰與道游。即其有句也。寂寥虛豁不可以形名得。微妙無相不可以有心知。豈有名于其間哉。即其無句也。果有其所以不有。故不可得而有。有其所以不無。故不可得而無耳。恍忽窈冥其中有精。本之有境則五陰永滅。推之無鄉則幽靈不竭。即其亦有亦無句也。然則有無絕於內。稱謂淪於外。視聽之所不暨。四空之所昏昧。而欲以有無

題榜標其方域者。不亦邈哉。即其非有非無句也。然其作論談大意不在小。不可謂是三藏四句也。文云。超度有流言不涉界外之流。大患永滅不滅涅槃之患。故不可謂是別圓四句也。辨差中雲。三車出於火宅。俱出生死。無為一也。此以三三于無。非無有三。如來結習都盡。聲聞結盡習不盡。盡者去尺無尺。去寸無寸。修短在於尺寸。不在無也。智鑒有淺深德行有厚薄。雖俱至彼岸而升降不同。彼岸豈異。異自我耳。以此推之歸宗指極。在於三人同以無言說道斷煩惱入涅槃。文義孱然何可隱諱。故知是通教四句也。夫通教詮理非有非數。而以有無四句為通道之門。若執門求所通。其失一也。又通教體法之觀非如來本懷隨自意語。乃是俯提枝末隨他意語。故嬰兒行雲。不知苦樂晝夜親疏等相。不能造作大小諸事名曰嬰兒。不知苦樂是泯憂喜。不知晝夜是齊明暗。不知親疏是等憎愛。不作大小是亡鉅細。三人同學體觀。喻之以嬰兒。俱證無為喻之以入水。論其智德喻之以三獸。論其斷德喻之以灰斷。宗在他經要非此典。那忽將彼釋。此其失二也。又法華教起已破化城。一切諸菩薩。疑網悉已除。千二百羅漢。悉亦當作佛。佛開通教。方便之門示真實相。云何迫欣三獸更建草菴。其失三也。又聾瞆之徒不在法華席者。于哀嘆

品中更為分別。汝先所修。悉是顛倒。我先所說亦非實語。斥故顯新指劣明勝。云何違經波動水浪握捉瓦礫持作月形。其失四也。然綱維既闕網目安寄。執佛法之遺棄謂是真實。徒施於十演終非三德明矣。今言涅槃無名。涅槃者指三德涅槃也。無名者無六道安樂之名也。又無三藏有門見有得道。獲有余無餘涅槃之名。亦無見空得道。亦無亦空亦有得道。亦無非空非有得道。獲有余無餘涅槃之名也。又無三乘共行十地有門得道。獲有余無餘涅槃之名也。亦無空門。亦空亦有門。非空非有門得道。獲有余無餘涅槃之名也。又無別教有門得道常住涅槃之名也。亦無空門。亦空亦有門。非空非有門得道。獲常住涅槃之名也。無如是等諸方便之名。從所離故。故言無名。從所得故。故言涅槃。此即圓教有門之意也。又非離諸名外。別一涅槃。即諸名無名。便是涅槃。故言涅槃無名。此圓教空門意也。又從所離故。故言無名。從能離故。故言涅槃。能所合稱。故言涅槃無名。此圓教亦空亦有門意也。若有能所則大有名。何謂無名。今無能所稱為涅槃無名。此是圓教非有非無門意也。門雖有四。涅槃非四也(云云)。無名之意。超度爾許諸涅槃名。然後乃顯圓當四門大般涅槃。諸師都未嘗分別一兩節目。即道無名。無何等名。名曰無

【現代漢語翻譯】現代漢語譯本：在品中更加詳細地分辨。你先前所修習的，都是顛倒的。我先前所說的，也並非真實不變的，而是爲了貶斥舊的，彰顯新的，指出低劣的，說明殊勝的。怎麼能違背佛經，攪動水中的波浪，握著瓦片石頭，當成月亮呢？這是第四種過失。如果綱維（比喻佛法的根本原則）已經缺失，那麼法網的條目又依靠什麼呢？執著于佛法遺棄的部分，認為那是真實的，徒勞地施展十演（指各種錯誤的修行方法），最終也無法成就法身、般若、解脫這三德，這是很明顯的。現在所說的涅槃無名，涅槃指的是具備法身、般若、解脫這三德的涅槃。無名指的是沒有六道安樂的名稱。也沒有通過三藏的有門（認為實有），見到有得道，獲得有餘涅槃（還有煩惱殘餘的涅槃）和無餘涅槃（沒有煩惱殘餘的涅槃）的名稱。也沒有通過見空（認為一切皆空）得道，也沒有通過亦空亦有（認為既空又實有）得道，也沒有通過非空非有（認為既非空也非實有）得道，獲得有餘涅槃和無餘涅槃的名稱。也沒有通過三乘（聲聞乘、緣覺乘、菩薩乘）共同修行的十地有門得道，獲得有餘涅槃和無餘涅槃的名稱。也沒有空門，也沒有亦空亦有門，也沒有非空非有門得道，獲得有餘涅槃和無餘涅槃的名稱。也沒有通過別教的有門得道，獲得常住涅槃的名稱。也沒有空門，也沒有亦空亦有門，也沒有非空非有門得道，獲得常住涅槃的名稱。沒有像這些種種方便的名稱，因為是從所要遠離的方面來說的，所以說無名。因為是從所能獲得的方面來說的，所以說涅槃。這正是圓教有門的含義。而且不是離開各種名稱之外，另外存在一個涅槃。就是各種名稱和無名，便是涅槃。所以說涅槃無名。這是圓教空門的含義。而且是從所要遠離的方面來說的，所以說無名。因為是從能遠離的方面來說的，所以說涅槃。能遠離和所要遠離合在一起稱呼，所以說涅槃無名。這是圓教亦空亦有門的含義。如果存在能和所，那就大有名了，怎麼能說是無名呢？現在沒有能和所，才稱為涅槃無名。這是圓教非有非無門的含義。門雖然有四種，但涅槃並非四種（等等）。無名的含義，是超越了所有這些涅槃的名稱，然後才顯現出圓滿恰當的四門大般涅槃。各位法師都沒有詳細分辨過一兩個條目，就說無名。沒有何種名稱，才叫做無？

【English Translation】 English version: To further distinguish within the chapter. All that you have cultivated before is inverted. What I said before is also not entirely true, but rather to rebuke the old and reveal the new, to point out the inferior and clarify the superior. How can one go against the scriptures, stir up waves in the water, grasp tiles and stones, and treat them as the moon? This is the fourth fault. If the cardinal principles (a metaphor for the fundamental principles of Buddhism) are missing, then what can the meshes of the net rely on? Clinging to the abandoned parts of the Buddha's teachings, believing them to be true, and vainly performing the ten evolutions (referring to various erroneous practices), will ultimately fail to achieve the three virtues of Dharmakaya (法身), Prajna (般若), and liberation (解脫), which is obvious. Now, the 'Nirvana without name' that is spoken of, 'Nirvana' refers to the Nirvana that possesses the three virtues of Dharmakaya, Prajna, and liberation. 'Without name' refers to the absence of the name of happiness in the six realms. There is also no name for attaining the path through the 'existence' gate (believing in substantial existence) of the Three Pitakas (三藏), obtaining Nirvana with remainder (有餘涅槃, Nirvana with residual afflictions) and Nirvana without remainder (無餘涅槃, Nirvana without residual afflictions). There is also no attaining the path through seeing emptiness (認為一切皆空), no attaining the path through both emptiness and existence (認為既空又實有), and no attaining the path through neither emptiness nor existence (認為既非空也非實有), obtaining the names of Nirvana with remainder and Nirvana without remainder. There is also no attaining the path through the ten grounds of the 'existence' gate of the Three Vehicles (聲聞乘, 緣覺乘, 菩薩乘) practiced in common, obtaining the names of Nirvana with remainder and Nirvana without remainder. There is also no attaining the path through the emptiness gate, the both emptiness and existence gate, or the neither emptiness nor existence gate, obtaining the names of Nirvana with remainder and Nirvana without remainder. There is also no attaining the name of permanent Nirvana through the 'existence' gate of the Separate Teaching (別教). There is also no attaining the name of permanent Nirvana through the emptiness gate, the both emptiness and existence gate, or the neither emptiness nor existence gate. There are no such names of various expedient means, because it is spoken from the aspect of what is to be abandoned, hence it is said to be 'without name'. Because it is spoken from the aspect of what can be attained, hence it is said to be 'Nirvana'. This is precisely the meaning of the 'existence' gate of the Perfect Teaching (圓教). Moreover, it is not that there is a separate Nirvana apart from all names. It is precisely all names and no-name that constitute Nirvana. Therefore, it is said 'Nirvana without name'. This is the meaning of the emptiness gate of the Perfect Teaching. Moreover, it is spoken from the aspect of what is to be abandoned, hence it is said to be 'without name'. Because it is spoken from the aspect of what can abandon, hence it is said to be 'Nirvana'. The combination of what can abandon and what is to be abandoned is called 'Nirvana without name'. This is the meaning of the both emptiness and existence gate of the Perfect Teaching. If there is an 'able' and a 'that which is able', then there is a great name, how can it be said to be 'without name'? Now, without an 'able' and a 'that which is able', it is called 'Nirvana without name'. This is the meaning of the neither existence nor non-existence gate of the Perfect Teaching. Although there are four gates, Nirvana is not four (and so on). The meaning of 'without name' is to transcend all these names of Nirvana, and then reveal the perfect and appropriate Great Nirvana of the four gates. All the Dharma masters have not even distinguished one or two items in detail, and then say 'without name'. What kind of name is it that is called 'without'?

名。疑誤後生今所不用也。故梵行品云。無緣慈者。不緣眾生亦不緣法緣。于如來故名無緣。今亦例此無六道之名無四聖之名。而有秘藏涅槃之名故言。涅槃無名也。四釋假名者。德王初云。涅槃非名非相。云何而言可得見聞。不可見故無相。不可聞故無名。佛以佛眼佛耳尚不見聞。況復下地及與凡夫而能見聞。大悲方便動樹訓風舉扇喻月。能令機緣而得見聞。其見聞者實無見聞而言見聞。迦葉品云。涅槃一名有無量名。亦名無生無出。乃至亦名甘露亦名吉祥。凡列二十五種示其無量。悉為眾生而假施設。文云。如坻羅婆夷名為食油。實不食油無有因緣。強為立名名為食油。如經廣說。涅槃亦爾。無有因緣強為立名名為涅槃。智度云。名假施設。受假施設。法假施設。實非色心而言色心。是法假施設。於色心上更設五陰十二入十八界等是受假施設。于陰入界上。更立張王李趙等是名假施設。亦如攬色香味觸是法假施設。於四微上。更作根莖枝葉等是受假施設。根莖之上更立楓栴柹柏等名是名假施設。是大涅槃亦復如是。強指此實法名為佛師。是佛秘藏是法假施設。于佛師上更復分別法身般若解脫三點是受假施設。於三點上更立名字大般涅槃是名假施設。或復呼為洲渚窟宅。或復呼為乳糜妙味。或復呼為醍醐上藥。或復

【現代漢語翻譯】現代漢語譯本：名稱。這是過去使用，現在不再使用的錯誤名稱。因此，《梵行品》說：『無緣慈（Wu Yuan Ci，unconditioned kindness）』，不緣于眾生，也不緣於法緣。對於如來（Rulai，Tathagata）而言，這被稱為『無緣』。現在也以此為例，沒有六道（Liu Dao，Six Realms）的名稱，沒有四聖（Si Sheng，Four Noble Ones）的名稱，但有秘藏（Mi Zang，Secret Treasury）和涅槃（Niepan，Nirvana）的名稱，所以說涅槃是無名的。四種解釋假名的方法：德王（De Wang）一開始說：『涅槃非名非相。』為什麼說可以得見得聞呢？因為不可見所以無相，因為不可聞所以無名。佛（Fo，Buddha）用佛眼佛耳尚且不能見聞，更何況下地眾生以及凡夫俗子能夠見聞呢？大悲（Da Bei，Great Compassion）方便，動搖樹木，吹動風，舉起扇子，比喻月亮，能夠讓有緣之人得見得聞。那些見聞的人，實際上並沒有見聞，而是說見聞。迦葉品（Jiaye Pin）說：『涅槃一名，有無量名。』也叫無生無出，乃至也叫甘露（Ganlu，Amrita），也叫吉祥（Jixiang，Auspicious）。列舉了二十五種名稱，是爲了顯示其無量。都是爲了眾生而假立施設的。經文說：『如坻羅婆夷（Di Luo Po Yi）名為食油，實際上不食油，沒有因緣，強行為其立名，名為食油。』如經文廣泛所說。涅槃也是如此，沒有因緣，強行為其立名，名為涅槃。《智度論（Zhi Du Lun）》說：『名假施設，受假施設，法假施設。』實際上不是色心（Se Xin，Form and Mind），卻說是色心，這是法假施設。在色心之上，更設立五陰（Wu Yin，Five Skandhas）、十二入（Shi Er Ru，Twelve Entrances）、十八界（Shi Ba Jie，Eighteen Realms）等，這是受假施設。在陰入界之上，更設立張王李趙等，這是名假施設。也像攬色香味觸是法假施設，在四微之上，更作根莖枝葉等是受假施設，根莖之上更立楓栴柹柏等名是名假施設。大涅槃也是如此，強指此實法名為佛師（Fo Shi，Buddha Teacher），這是佛的秘藏，是法假施設。在佛師上更分別法身（Fa Shen，Dharmakaya）、般若（Bore，Prajna）、解脫（Jietuo，Liberation）三點，這是受假施設。在三點上更立名字大般涅槃，這是名假施設。或者稱為洲渚窟宅，或者稱為乳糜妙味，或者稱為醍醐上藥。或者復

【English Translation】 English version: Name. This is an erroneous name used in the past and no longer used today. Therefore, the 『梵行品 (Fanxing Pin, Brahma-conduct Chapter)』 says: 『無緣慈 (Wu Yuan Ci, Unconditioned Kindness)』 does not relate to sentient beings, nor does it relate to the Dharma-condition. In relation to the 如來 (Rulai, Tathagata), it is called 『unconditioned』. Now, we also take this as an example: there are no names for the 六道 (Liu Dao, Six Realms), no names for the 四聖 (Si Sheng, Four Noble Ones), but there are names for 秘藏 (Mi Zang, Secret Treasury) and 涅槃 (Niepan, Nirvana), hence it is said that Nirvana is nameless. The four explanations of provisional names: 德王 (De Wang, Virtue King) initially said: 『涅槃 (Niepan, Nirvana) is neither name nor form.』 Why then is it said that it can be seen and heard? Because it cannot be seen, it is formless; because it cannot be heard, it is nameless. The 佛 (Fo, Buddha), even with the Buddha-eye and Buddha-ear, cannot see or hear it; how much more so can beings in lower realms and ordinary people see or hear it? Great Compassion's expedient means, shaking trees, blowing wind, raising a fan, and using the moon as a metaphor, can enable those with affinity to see and hear. Those who see and hear, in reality, do not see or hear, but it is said that they see and hear. The 迦葉品 (Jiaye Pin, Kashyapa Chapter) says: 『The name Nirvana has countless names.』 It is also called no-birth and no-arising, and even called 甘露 (Ganlu, Amrita) and 吉祥 (Jixiang, Auspicious). Listing twenty-five kinds of names is to show its immeasurability. All are provisionally established for the sake of sentient beings. The text says: 『Like 坻羅婆夷 (Di Luo Po Yi) is named 『eating oil』, but in reality, it does not eat oil; there is no cause or condition, but a name is forcibly established for it, called 『eating oil』.』 As the sutra extensively explains. Nirvana is also like this; there is no cause or condition, but a name is forcibly established for it, called Nirvana. The 《智度論 (Zhi Du Lun, Prajnaparamita-sastra)》 says: 『Name is a provisional establishment, reception is a provisional establishment, Dharma is a provisional establishment.』 In reality, it is not form and mind, but it is said to be form and mind; this is the Dharma provisional establishment. On top of form and mind, the 五陰 (Wu Yin, Five Skandhas), 十二入 (Shi Er Ru, Twelve Entrances), 十八界 (Shi Ba Jie, Eighteen Realms), etc., are further established; this is the reception provisional establishment. On top of the skandhas, entrances, and realms, 張王李趙 (Zhang Wang Li Zhao, common Chinese surnames) etc., are further established; this is the name provisional establishment. It is also like grasping form, sound, smell, taste, and touch, which is the Dharma provisional establishment; on top of the four subtle elements, roots, stems, branches, leaves, etc., are made, which is the reception provisional establishment; on top of the roots and stems, names like 楓栴柹柏 (Feng Zhan Shi Bai, maple, sandalwood, persimmon, cypress) etc., are established, which is the name provisional establishment. Great Nirvana is also like this; forcibly pointing to this real Dharma and calling it 佛師 (Fo Shi, Buddha Teacher), this is the Buddha's Secret Treasury, the Dharma provisional establishment. On top of the Buddha Teacher, 法身 (Fa Shen, Dharmakaya), 般若 (Bore, Prajna), and 解脫 (Jietuo, Liberation) three points are further distinguished; this is the reception provisional establishment. On top of the three points, the name Great Nirvana is further established; this is the name provisional establishment. Or it is called an island, a cave dwelling, or it is called the wonderful taste of milk gruel, or it is called the supreme medicine of ghee. Or further

呼為一闡提。或復呼為一破戒明鏡。譬說虛空不可得無障礙如是豈非名假施設。當知從地獄已上。至佛已還皆言安樂者悉假名也。大論云。眾生無上者佛是。法無上者涅槃是。所以設此假名者。欲令眾生知名非名。名不在內亦不在外。亦不在中間亦不常自有。大品云。菩薩菩薩但有字。佛佛但有字。是字不住。亦不不住。是字無所有故。涅槃亦爾。涅槃不在法身。文云。法身亦非。又涅槃不在般若。文云。般若亦非。又涅槃不在解脫。文云。解脫亦非。三德中各各求皆不可得。三法合求亦不可得。故智度云。若人見般若是則為被縛。若不見般若。是亦為被縛。若人見般若。是為得解脫。若不見般若是亦得解脫。法身解脫亦如是。譬如幻化物不可見而見。見而不可見。是事為希有。此經名為微妙不可思議。但假名字名此三身為秘密藏涅槃。但假名字。名此三般若。為摩醯三目涅槃。但假名字名三解脫名三點涅槃。但假名字具足三法名大涅槃。但假名字引導眾生。譬如空拳。為喜小兒。為引小兒。為止啼兒。為教黠兒。其事辦已。散指舒拳拳無拳矣。涅槃亦爾。以新伊悅之。以新伊引進之。以新伊破之。以新伊悟之。是為假名四種利益。得利益已。寧復執名而起諍乎。假立有名既爾。假立無名。假立亦有亦無名。假立非有

【現代漢語翻譯】現代漢語譯本：稱之為一闡提（Icchantika，斷善根者）。或者又稱之為破戒明鏡。譬如虛空不可得，沒有障礙，像這樣難道不是假名施設嗎？應當知道從地獄以上，到佛以下，都說安樂，這些都是假名。大論中說，眾生中無上的是佛，法中無上的是涅槃。所以設立這些假名，是爲了讓眾生知道名不是名，名不在內，也不在外，也不在中間，也不是常有的。大品經中說，菩薩菩薩只是個名字，佛佛也只是個名字，這個字不住，也不不不住，這個字沒有所有，所以涅槃也是這樣。涅槃不在法身，經文中說，法身也不是。又涅槃不在般若（Prajna，智慧），經文中說，般若也不是。又涅槃不在解脫，經文中說，解脫也不是。在三德中各自尋求都不可得，三法合起來尋求也不可得。所以智度論中說，如果有人見到般若，那就是被束縛。如果沒見到般若，那也是被束縛。如果有人見到般若，那就是得到解脫。如果沒見到般若，那也是得到解脫。法身、解脫也是這樣。譬如幻化之物，不可見而見，見而不可見，這件事是很稀有的。這部經名為微妙不可思議。只是假名字，稱這三身為秘密藏涅槃。只是假名字，稱這三般若為摩醯三目涅槃（Mahesvara's three eyes Nirvana）。只是假名字，稱三解脫為三點涅槃。只是假名字，具足三法名為大涅槃。只是假名字引導眾生，譬如空拳，爲了哄小孩高興，爲了引導小孩，爲了止住啼哭的小孩，爲了教導聰明的孩子，事情辦完后，散開手指舒展拳頭，拳頭就沒有了。涅槃也是這樣，用新伊（new I）使之喜悅，用新伊引導之，用新伊破除之，用新伊覺悟之，這是假名的四種利益。得到利益后，難道還要執著于名而引起爭論嗎？假立有名既然如此，假立無名，假立亦有亦無名，假立非有非無名也是如此。

【English Translation】 English version: It is called an Icchantika (one who has severed their roots of goodness). Or it is also called a 'broken-precept bright mirror.' For example, like space, which is unattainable and without obstruction, isn't this a provisional designation? You should know that from the hell realms upwards, to the Buddhas downwards, all talk of 'peace and happiness' is a provisional name. The Mahayana Treatise says, 'Among sentient beings, the unsurpassed is the Buddha; among dharmas, the unsurpassed is Nirvana.' The reason for establishing these provisional names is to enable sentient beings to know that name is not name; name is not within, nor is it without, nor is it in between, nor is it eternally self-existent. The Mahaprajnaparamita Sutra says, 'Bodhisattva, Bodhisattva, is just a name; Buddha, Buddha, is just a name. This word does not abide, nor does it not abide. This word is without any substance.' Nirvana is also like this. Nirvana is not in the Dharmakaya (Dharma Body), the text says, 'The Dharmakaya is also not it.' Furthermore, Nirvana is not in Prajna (wisdom), the text says, 'Prajna is also not it.' Furthermore, Nirvana is not in liberation, the text says, 'Liberation is also not it.' Seeking each individually among the three virtues, it is unattainable; seeking the three dharmas combined, it is also unattainable. Therefore, the Mahaprajnaparamitasastra says, 'If a person sees Prajna, then they are bound. If they do not see Prajna, they are also bound. If a person sees Prajna, then they are liberated. If they do not see Prajna, they are also liberated.' The Dharmakaya and liberation are also like this. For example, a magically created object is invisible yet seen, seen yet invisible; this is a rare thing. This sutra is called subtle and inconceivable. It is just a provisional name, calling these three bodies the Secret Treasury Nirvana. It is just a provisional name, calling these three Prajnas Mahesvara's three eyes Nirvana. It is just a provisional name, calling the three liberations the three-dot Nirvana. It is just a provisional name, calling the complete three dharmas the Great Nirvana. It is just a provisional name to guide sentient beings, like an empty fist, to please a small child, to guide a small child, to stop a crying child, to teach a clever child; once the matter is accomplished, the fingers are spread and the fist is opened, and there is no fist. Nirvana is also like this; with 'new I' delight them, with 'new I' guide them, with 'new I' break through them, with 'new I' enlighten them. These are the four benefits of provisional names. Having obtained the benefits, would one still cling to names and give rise to disputes? Since the provisional establishment of 'existence' is like this, the provisional establishment of 'non-existence,' the provisional establishment of 'both existence and non-existence,' and the provisional establishment of 'neither existence nor non-existence' are also like this.

非無名亦如是(云云)。應說將跨來因緣(云云)。又如治噎法(云云)。五釋絕名者。有人以無釋絕。亡有而存無。無則不絕。非今所用。有人以離釋絕。言涅槃之中無有諸有。此尚非小乘義。亦所不用。有人以滅釋絕。言滅諸煩惱。悉無所有猶如火滅。存於涅槃者。經稱是邪解邪難。此豈可用耶。有人引經云。如大香象頓絕羈鎖自恣而去。將此釋絕者。此乃三修比丘。偏嘆菩薩所絕一邊。義未具足。同上無名之意非今絕名也。若言語相逐對無說有。乃至對有無說非有非無等。待對不息言則不絕。若以心分別。介爾動念心起想即癡。心亦不絕。心既不絕言那得絕。若知心是攀緣三界。攀緣三界生滅是無常苦空無我。息此攀緣心無所得。心絕故其言亦絕。此乃修習言語道斷心行處滅。非真絕也。若入見諦苦忍明發世諦死時名生不生。身子云。吾聞解脫之中。無有言說。亦是解脫之中無有分別。此則真證言語道斷心行處滅。蓋三藏絕意。指此一絕凡絕幾許人法況復余耶。然入真時絕出觀不絕。何者。真俗異故。一絕一不絕待對宛然。云何名絕。若能道遠乎哉。即事而真。聖遠乎哉體之即神。見色與盲等。聞聲與響等。其說法者無說無示。其分別者無所分別。無絕無不絕而名為絕。此亦方便道中。言語道斷心行處滅。若空

慧相應入第一義。豁然清凈無能絕無所絕。無絕者無絕法。此通教絕名意也。此雖冥真未冥中。雖斷通未斷別。凈名云。結習未盡。華則著身。下文云。無明未吐。迴轉日月。如瘧病者。對界內說界外。想通惑對別惑是則不絕。若能以大涅槃心修行五行具十功德。是時一向專求大涅槃行。無復界內之心。無復界內之說。如是方便。亦名言語道斷心行處滅。而未是冥中。若發中道所得功德不與聲聞辟支佛共。昔所不得而今得之。昔所不絕而今絕之。蓋是別教絕名意也。然證絕之時乃同圓極。而修時梯隥江河回曲。何者。發心不能遍法界。故法界外更有法故不名絕法。拙行不能行一行是如來行。如來行外更有行故不名絕行。非無上方便。方便上更有方便非絕方便。若圓發心觀大涅槃諸心法界。法界外更無復法界。獨一法界故稱絕法界。又如經復有一行是如來行。如來行外更無復行故名獨絕行。又如經正直舍方便但說無上道。尼俱耶洲直入西海猶如直繩。是絕方便。絕方便絕者。如經斷絕一切疑網心。故名為解脫。三藏四門即是法界。即如來行即上方便。何者。生死即是涅槃。況聲聞法生決定心寧起疑網。通教四門亦即法界。共乘疑網斷故。別教四門即是法界。菩薩乘疑網斷故。是名斷絕一切疑網之心。名獨絕解脫。唯說一

法界不說余法界。唯思一法界不思余法界。是為方便道中。言語道斷心行處滅。是圓方便亦有四門。若謂一切法絕是法界唯一法界。此約有門絕名也。若謂法界尚無法界寧有其餘。此約空門絕名也。若謂法界微妙一法即三法三法即一法。此就亦有亦無門絕名也。若謂法界不可思議。此就非有非無門絕名也。此皆方便道。若謂開示悟入如以金鎞抉其眼膜。二指三指。了了分明。是名究竟絕言。言滿法界而無一言。心滿法界而無一念。是為圓教絕名意也。然諸經絕名其旨非一。華嚴云。如執虛空風如畫虛空中。說之已自難何況以示人。凈名云。諸法不相待一念不住故。又諸菩薩言于言。文殊言無言。凈名杜口絕言。善吉云。我無所說不覺不得。龍樹云。若法為待成。是法還成待。今則無因待。亦無所成法。今經云。譬如虛空不因小空名為大也。涅槃亦爾。不因小相名大涅槃。云何小相。從二乘所證乃至生死安樂皆是小相。不因此小而名大也。又云。譬如有法不可稱量不可思議。乃名為大。涅槃亦爾。不可稱量不可思議。故名為大。當知絕名涅槃其義顯矣。斯文甚多。逗緣亦異不可一概。今以四句料揀。謂不絕絕。非絕非不絕。絕絕。云何不絕。如前六道安樂等。云何為絕。如三藏通共等。云何非絕非不絕。如別四門等。云

【現代漢語翻譯】現代漢語譯本法界不說其他的法界，只思惟一個法界，不思惟其他的法界。這是在方便道中，言語的道路斷絕，心識活動的處所滅盡。這是圓滿的方便，也有四種門徑。如果說一切法都斷絕，這就是法界，是唯一的法界，這是就『有』的方面來說的斷絕之名。如果說法界尚且沒有法界，哪裡還有其他的？這是就『空』的方面來說的斷絕之名。如果說法界微妙，一個法即是三個法，三個法即是一個法，這是就『亦有亦無』的方面來說的斷絕之名。如果說法界不可思議，這是就『非有非無』的方面來說的斷絕之名。這些都是方便道。如果說開示悟入，就像用金鎞（一種金屬針，用於撥開眼翳）撥開眼膜，兩指、三指，了了分明，這叫做究竟的斷絕言語。言語充滿法界而沒有一句話，心念充滿法界而沒有一個念頭，這是圓教斷絕名相的意義。然而諸經所說的斷絕名相，其旨趣並非一致。《華嚴經》說：『如同執取虛空，如同在虛空中繪畫，說出來已經很難，何況用以示人？』《維摩詰經》說：『諸法不相待，一念不住故。』又，諸菩薩有言語，文殊菩薩無言語，維摩詰菩薩閉口不說話。善吉菩薩說：『我無所說，不覺不得。』龍樹菩薩說：『如果法是依賴條件而成的，這個法反過來也成為依賴條件。現在沒有原因可以依賴，也沒有所成的法。』今經說：『譬如虛空，不因為小空而名為大。』《涅槃經》也是這樣，不因為小的相狀而名為大涅槃。什麼叫做小的相狀？從二乘（聲聞乘和緣覺乘）所證悟的，乃至生死安樂，都是小的相狀。不因為這些小的相狀而名為大。《涅槃經》又說：『譬如有法不可稱量，不可思議，才名為大。涅槃也是這樣，不可稱量，不可思議，所以名為大。』應當知道斷絕名相的涅槃，其意義是顯明的。這樣的文句很多，所適應的因緣也不同，不可以一概而論。現在用四句來加以辨別：謂不絕絕，非絕非不絕，絕絕。什麼叫做不絕？如前面所說的六道安樂等。什麼叫做絕？如三藏（經藏、律藏、論藏）通共等。什麼叫做非絕非不絕？如別教的四門等。

【English Translation】 English version The Dharmadhatu (realm of reality) does not speak of other Dharmadhatus. It only contemplates one Dharmadhatu and does not contemplate other Dharmadhatus. This is within the path of expedient means, where the path of language is cut off and the place of mental activity is extinguished. This is perfect expedient means, which also has four gates. If it is said that all dharmas (phenomena) are cut off, this is the Dharmadhatu, the only Dharmadhatu. This refers to the cutting off of names from the aspect of 'existence'. If it is said that the Dharmadhatu does not even have a Dharmadhatu, how can there be others? This refers to the cutting off of names from the aspect of 'emptiness'. If it is said that the Dharmadhatu is subtle and wonderful, one dharma is three dharmas, and three dharmas are one dharma, this refers to the cutting off of names from the aspect of 'both existence and non-existence'. If it is said that the Dharmadhatu is inconceivable, this refers to the cutting off of names from the aspect of 'neither existence nor non-existence'. These are all paths of expedient means. If it is said that opening, showing, awakening, and entering are like using a golden needle (a metal needle used to remove eye membranes) to remove the eye membrane, two fingers, three fingers, clearly and distinctly, this is called the ultimate cutting off of language. Language fills the Dharmadhatu without a single word, and the mind fills the Dharmadhatu without a single thought. This is the meaning of the perfect teaching's cutting off of names. However, the meaning of the cutting off of names in various sutras is not the same. The Avatamsaka Sutra says: 'Like grasping the void, like painting in the void, it is already difficult to speak of, how much more so to show it to others?' The Vimalakirti Sutra says: 'All dharmas do not depend on each other, because a single thought does not abide.' Furthermore, the Bodhisattvas have words, Manjushri Bodhisattva has no words, and Vimalakirti Bodhisattva keeps his mouth shut and does not speak. Subhuti says: 'I have nothing to say, I do not perceive or attain.' Nagarjuna says: 'If a dharma is formed by dependence, that dharma in turn becomes a condition of dependence. Now there is no cause to depend on, and there is no dharma to be formed.' This sutra says: 'For example, the void is not called great because of a small void.' The Nirvana Sutra is also like this, it is not called Great Nirvana because of small characteristics. What are small characteristics? What is realized from the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), and even birth, death, peace, and happiness, are all small characteristics. It is not called great because of these small characteristics. The Nirvana Sutra also says: 'For example, if there is a dharma that cannot be measured or conceived, it is called great. Nirvana is also like this, it cannot be measured or conceived, therefore it is called great.' It should be known that the Nirvana that cuts off names, its meaning is clear. There are many such sentences, and the conditions they adapt to are also different, so they cannot be generalized. Now, let's distinguish them with four sentences: saying not cutting off cutting off, neither cutting off nor not cutting off, cutting off cutting off. What is called not cutting off? Such as the happiness of the six realms mentioned earlier. What is called cutting off? Such as the commonality of the Three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). What is called neither cutting off nor not cutting off? Such as the four gates of the Separate Teaching.

何絕絕。圓四門是也。云何絕絕。絕能絕所。故言絕絕。從別教四門已下名為所絕。從圓教四門名為能絕。以能絕絕所絕。能絕亦絕。如前火木然于草已亦復自然。當知。絕名與無名為異。義在此也。故言絕絕。次總結釋名一章開為五重。都是圓教四門意也。若大涅槃名真善妙有。本自有之非適今也。此是有門義。故作翻名同名釋之。若大涅槃空迦毗羅城空此是空門義。故作無名釋之。若大涅槃亦色非色。此是亦空亦有門義。故作假名釋之。若大涅槃名為中道遮二邊故。此即非空非有門義。故作絕名釋之。夫大涅槃者。尚非是一。云何為四。四者門也。門以標理。有種種名。如天帝釋有千種名。解脫亦爾。多諸名字。名字功德品云。涅槃是名其餘稱歎是則為字。若爾涅槃是總。而當機立之為名。三點等及餘一切皆屬於字。若法身當機是總已復為名。涅槃及一切物已復屬字。若爾更互無定。雖復無定今既定以涅槃為名。若定不定若總若別皆無待對。悉是不可思議。悉是大絕。故名絕大涅槃也。

第二釋涅槃體。先出舊解。莊嚴云。佛果涅槃出二諦外非真俗攝。凡夫以惑因感果是浮虛世諦。假體即空故是真諦。佛果非惑因所感故非世諦。不可復空故非真諦。引仁王經云。超度世諦第一義諦。住第十一薩云若地也。開

【現代漢語翻譯】現代漢語譯本：什麼是『絕絕』（斷絕）？指的是圓融四門。為什麼說是『絕絕』？因為斷絕能斷之物和所斷之物。所以說是『絕絕』。從別教的四門以下，都屬於『所絕』（被斷絕的）。從圓教的四門，屬於『能絕』（能斷絕的）。用能斷絕的去斷絕所斷絕的，能斷絕的也被斷絕。就像之前的火燒木頭，燒完草后，火自己也熄滅了。應當知道，『絕』這個名稱和『無』這個名稱是不同的，意義就在這裡。所以說是『絕絕』。接下來總結解釋『名』這一章，分為五重，都是圓教四門的意義。如果《大涅槃經》所說的『真善妙有』，是本來就有的，不是現在才有的，這是有門（存在之門）的意義。所以用翻名（反義詞）和同名來解釋它。如果《大涅槃經》所說的『空』，就像迦毗羅城是空的一樣，這是空門（空無之門）的意義。所以用『無名』來解釋它。如果《大涅槃經》所說的『亦色非色』（既是色，又不是色），這是亦空亦有門（既空又有的門）的意義。所以用『假名』來解釋它。如果《大涅槃經》所說的『中道』，遮蔽了兩個極端，這就是非空非有門（非空非有的門）的意義。所以用『絕名』來解釋它。所謂《大涅槃經》所說的境界，尚且不是一個，怎麼會是四個呢？這四個是『門』，門是用來標示真理的。有種種名稱，就像天帝釋（Indra，眾神之王）有千種名稱一樣，解脫也是這樣，有很多名字。《名字功德品》中說，『涅槃』是名，其他的稱讚都是字。如果這樣，涅槃是總稱，而當機者（根器成熟的聽眾）所立的才是名，三點等等以及其他一切都屬於字。如果法身（Dharmakaya，佛的法性之身）當機是總稱，又作為名，涅槃以及一切事物又屬於字。如果這樣，就更互相沒有定準了。雖然沒有定準，現在既然已經確定以涅槃為名，那麼無論是定還是不定，無論是總還是別，都沒有對待，都是不可思議的，都是大絕，所以名為絕大涅槃。

第二，解釋涅槃的本體。先提出舊的解釋。《莊嚴論》中說，佛果涅槃超出二諦（Two Truths，真諦和俗諦）之外，不屬於真諦和俗諦所包含。凡夫因為迷惑的因，感得果報，這是虛假的世俗諦。假體就是空，所以是真諦。佛果不是迷惑的因所感得的，所以不是世俗諦，不可再空，所以不是真諦。引用《仁王經》說，超度世俗諦和第一義諦（Ultimate Truth），住在第十一薩云若地（Sarvajna-bhumi，一切智地）。開啟...

【English Translation】 English version: What is 'Juejue' (utter cessation)? It refers to the Fourfold Perfect Gates. Why is it called 'Juejue'? Because it cuts off both the cutter and the cut-off. Therefore, it is called 'Juejue'. From the Four Gates of the Separate Teaching (Distinct Teaching) downwards, they are called 'what is to be cut off'. From the Four Gates of the Perfect Teaching, they are called 'what can cut off'. Using what can cut off to cut off what is to be cut off, what can cut off is also cut off. Just like the previous fire burning wood, after burning the grass, it naturally extinguishes itself. It should be known that the name 'cessation' is different from the name 'non-being'. The meaning lies here. Therefore, it is called 'Juejue'. Next, summarizing and explaining the chapter on 'Name' is divided into five levels, all of which are the meaning of the Four Gates of the Perfect Teaching. If the 'True, Good, and Wonderful Existence' mentioned in the Mahaparinirvana Sutra is originally there, not just now, this is the meaning of the Gate of Existence. Therefore, it is explained using opposite names and synonymous names. If the 'emptiness' mentioned in the Mahaparinirvana Sutra, like the city of Kapilavastu (Kapilavastu, the birthplace of the Buddha) being empty, this is the meaning of the Gate of Emptiness. Therefore, it is explained using 'no name'. If the 'also form, not form' (both form and not form) mentioned in the Mahaparinirvana Sutra, this is the meaning of the Gate of Both Emptiness and Existence. Therefore, it is explained using 'provisional name'. If the 'Middle Way' mentioned in the Mahaparinirvana Sutra, which obscures the two extremes, this is the meaning of the Gate of Neither Emptiness nor Existence. Therefore, it is explained using 'cessation name'. The state mentioned in the Mahaparinirvana Sutra is not even one, how can it be four? These four are 'gates', and gates are used to mark the truth. There are various names, just like Indra (Indra, King of the Gods) has a thousand names, so is liberation, with many names. The Chapter on the Merit of Names says, 'Nirvana' is the name, and other praises are words. If so, Nirvana is the general term, and what the audience (those with mature faculties) establishes is the name, and the three dots and everything else belong to the word. If the Dharmakaya (Dharmakaya, the Body of Dharma) is the general term for the audience, and also serves as the name, then Nirvana and all things belong to the word again. If so, there is no certainty. Although there is no certainty, now that it has been determined that Nirvana is the name, whether it is fixed or unfixed, whether it is general or specific, there is no opposition, all are inconceivable, all are great cessation, therefore it is called the Great Nirvana of Cessation.

Second, explaining the substance of Nirvana. First, present the old explanation. The Adornment Treatise says that the Nirvana of the Buddha's fruit is beyond the Two Truths (Two Truths, conventional truth and ultimate truth), and is not included in the conventional truth and ultimate truth. Ordinary people experience the result of suffering due to the cause of delusion, which is the false conventional truth. The false body is empty, so it is the ultimate truth. The Buddha's fruit is not caused by the cause of delusion, so it is not the conventional truth, and it cannot be emptied again, so it is not the ultimate truth. Quoting the Benevolent King Sutra, it says, transcending the conventional truth and the ultimate truth, residing in the Eleventh Sarvajna-bhumi (Sarvajna-bhumi, the ground of omniscience). Opening...

善云。佛果涅槃還為二諦所攝。體是續待二假故是世諦。即此二假可空故是真諦。佛果靈智亦復冥真也。冶城秀云。佛果涅槃非世諦。是真諦微妙寂絕。故云世諦死時名生不生。龍光云。佛果涅槃具相續相待二假即世諦。乃即真之義而不冥真。若冥真同頑境。即無靈智故非真諦也。有人難此四解。若佛果出此二諦外即應非有為非無為。汝義中那云佛果一向是無為。若為二諦所攝佛果應是亦有為亦無為。若佛果是真諦。真諦不可說于眾生無用。若佛果是俗諦佛果一向是有為。此皆成論師說。自相矛盾都不愜人情。亦不稱肇論。論云。不可形名得不可有心知。言之失其真。知之反其愚。有之乖其性。無之傷其軀。肇意推之墮在四見。佛法邊外尚非小涅槃門況小涅槃體。尚非小涅槃門體焉得是共別涅槃門體。尚不是共別門體何得是大涅槃體耶。經云。是諸人等。春陽之月。乘船遊戲。失琉璃寶。即共入水。競捉瓦石歡喜持出。謂琉璃珠。都非真寶。是珠澄渟清凈故在水中。猶如仰觀虛空月形超然獨遠。非眾人所執。亦非眾盲所觸。古來複約三聚論涅槃體言。佛地一向有心聚。一向無無作聚。色聚亦有亦無。無粗色有妙色。引經因滅是色獲得常色。六卷云。妙色湛然常安隱(云云)。又一解。色是頑閡。不可研進。故佛地無色

【現代漢語翻譯】現代漢語譯本善云（Shanyun）。佛果涅槃（Foguoniepan，佛陀證悟的涅槃）是否仍然被二諦（Erdie，兩種真理：世俗諦和勝義諦）所包含？從其體性來看，它是相續（xiangxu，連續性）和相待（xiangdai，相互依存）這兩種假象，因此屬於世諦（Shidie，世俗諦）。正因為這兩種假象可以被空性所證悟，所以也屬於真諦（Zhendie，勝義諦）。佛果的靈智（lingzhi，覺悟的智慧）也同樣與真諦相契合。冶城秀（Yechengxiu）說：佛果涅槃並非世諦，而是真諦，微妙寂靜，超越一切。所以說，世諦滅亡之時，名為生而不生。龍光（Longguang）說：佛果涅槃具備相續和相待這兩種假象，因此屬於世諦。但它體現了即真之義，而不是與真諦相混淆。如果與真諦相混淆，就如同頑石一般，失去了靈智，因此不是真諦。有人對這四種解釋提出質疑：如果佛果超出二諦之外，那麼它應該既不是有為（youwei，因緣和合而生），也不是無為（wuwei，非因緣和合而生）。按照你們的說法，佛果始終是無為的。如果佛果被二諦所包含，那麼佛果應該是亦有為亦無為。如果佛果是真諦，那麼真諦不可言說，對眾生沒有用處。如果佛果是俗諦，那麼佛果始終是有為的。這些都成了論師的說法，自相矛盾，不合情理，也不符合僧肇（Sengzhao）的《肇論》。《肇論》說：不可用形名來描述，不可用心智來了解。用語言來表達會失去它的真實，用心智去了解反而會顯得愚蠢。說它有，就違背了它的本性；說它無，就損害了它的本體。僧肇的意思是，如果這樣推論，就會墮入四見（sijian，四種錯誤的見解）。佛法的邊外尚且不是小涅槃（Xiaoniepan，小乘涅槃）的門徑，更何況小涅槃的本體。小涅槃的門徑尚且不是共別涅槃（Gongbie niepan，共同和個別的涅槃）的門徑，那麼它的本體又怎麼會是共別涅槃的本體呢？既然不是共別涅槃的本體，又怎麼會是大涅槃（Daniepan，大乘涅槃）的本體呢？經中說：這些人就像在春天的陽光下，乘船遊戲，丟失了琉璃寶珠。於是大家一起跳入水中，爭相抓取瓦片石頭，歡喜地拿出來，以為是琉璃寶珠，但都不是真正的寶物。真正的寶珠澄澈清凈，所以在水中，就像仰望虛空中月亮的形狀一樣，超然獨立，遠離塵世，不是眾人所能執取的，也不是盲人所能觸控到的。古人又根據三聚（Sanju，三種聚集：有心聚、無作聚、色聚）來討論涅槃的本體。佛地（Fodi，佛的境界）始終具有有心聚（Youxinju，有心識的聚集），始終沒有無作聚（Wuzuoju，無造作的聚集），色聚（Seju，色法的聚集）則是有時有，有時無。沒有粗糙的色法，只有微妙的色法。引用經典說，因為滅除了粗糙的色法，所以獲得了常住的色法。《六卷》（Liujuan）中說：微妙的色法湛然不動，永遠安穩（云云）。還有一種解釋是，色法是頑固閉塞的，無法深入研究，所以佛地沒有色法。

【English Translation】 English version Shanyun said: Is the Buddha-fruit Nirvana (Foguoniepan, Nirvana of the Buddha's enlightenment) still encompassed by the Two Truths (Erdie, two kinds of truths: conventional truth and ultimate truth)? In terms of its essence, it consists of the two illusions of continuity (xiangxu, continuity) and interdependence (xiangdai, mutual dependence), and therefore belongs to the Conventional Truth (Shidie, conventional truth). Precisely because these two illusions can be realized as emptiness, it also belongs to the Ultimate Truth (Zhendie, ultimate truth). The spiritual wisdom (lingzhi, enlightened wisdom) of the Buddha-fruit also merges with the Ultimate Truth. Yechengxiu said: The Buddha-fruit Nirvana is not the Conventional Truth, but the Ultimate Truth, subtle, tranquil, and beyond all. Therefore, it is said that when the Conventional Truth ceases, it is called birth without birth. Longguang said: The Buddha-fruit Nirvana possesses the two illusions of continuity and interdependence, and therefore belongs to the Conventional Truth. However, it embodies the meaning of being identical to the Truth, rather than being confused with the Truth. If it were confused with the Truth, it would be like a stubborn stone, losing its spiritual wisdom, and therefore not the Ultimate Truth. Someone questioned these four interpretations: If the Buddha-fruit is beyond the Two Truths, then it should be neither conditioned (youwei, arising from causes and conditions) nor unconditioned (wuwei, not arising from causes and conditions). According to your view, the Buddha-fruit is always unconditioned. If the Buddha-fruit is encompassed by the Two Truths, then the Buddha-fruit should be both conditioned and unconditioned. If the Buddha-fruit is the Ultimate Truth, then the Ultimate Truth is inexpressible and useless to sentient beings. If the Buddha-fruit is the Conventional Truth, then the Buddha-fruit is always conditioned. These have become the arguments of the commentators, self-contradictory, unreasonable, and not in accordance with Sengzhao's (Sengzhao) Zhao Lun. The Zhao Lun says: It cannot be described by form and name, nor can it be understood by the mind. To express it in words is to lose its truth, and to understand it with the mind is to appear foolish. To say it exists is to violate its nature; to say it does not exist is to harm its essence. Sengzhao's meaning is that if one infers in this way, one will fall into the Four Views (sijian, four kinds of wrong views). The periphery of the Buddha-dharma is not even the gateway to Lesser Nirvana (Xiaoniepan, Hinayana Nirvana), let alone the essence of Lesser Nirvana. Since the gateway to Lesser Nirvana is not even the gateway to Common and Distinct Nirvana (Gongbie niepan, common and distinct Nirvana), how can its essence be the essence of Common and Distinct Nirvana? Since it is not the essence of Common and Distinct Nirvana, how can it be the essence of Great Nirvana (Daniepan, Mahayana Nirvana)? The sutra says: These people are like those who, in the spring sunshine, play on a boat and lose a crystal pearl. So they all jump into the water, vying to grab tiles and stones, happily taking them out, thinking they are crystal pearls, but they are not the real treasures. The real pearl is clear and pure, so it is in the water, like looking up at the shape of the moon in the empty sky, transcendent and independent, far from the world, not something that can be grasped by the masses, nor can it be touched by the blind. The ancients also discussed the essence of Nirvana based on the Three Aggregates (Sanju, three aggregates: aggregate of mind, aggregate of non-action, aggregate of form). The Buddha-ground (Fodi, the realm of the Buddha) always possesses the aggregate of mind (Youxinju, aggregate of consciousness), always lacks the aggregate of non-action (Wuzuoju, aggregate of non-creation), and the aggregate of form (Seju, aggregate of form) is sometimes present and sometimes absent. There is no coarse form, only subtle form. Citing the sutra, because coarse form is extinguished, permanent form is obtained. The Six Fascicles (Liujuan) says: Subtle form is still and eternally peaceful (etc.). Another explanation is that form is stubborn and obstructive, and cannot be deeply studied, so there is no form in the Buddha-ground.

無無作。唯有靈智獨存。經道色者能應為無窮之色。又妙果顯現義說為非色。引文。愿諸眾生滅一切色。入于無色大般涅槃。又分別兩界有色一界無色。又四空無色者無粗色耳。三界並有色。界外變易則無色。六地已還身在分段故有色。七地已上身在界外則無色。又七地是兩國中間猶有光影色。八地已上則無色。又言金心猶有色。故經言。意生身者雖無一期壽命但有唸唸生滅名為變易。故言意生身。身者猶有色也。唯佛地無複色耳。無作者金剛已前皆有無作。唯金心無心無無作也。有人難此義。若涅槃定有色。應有長短質像。須依食住處。若定無色心無所依。豈可有心而無色。若色頑須離心是取相何意不離。如是等釋皆是妄語。猶如盲跛。見佛亦盲跛。王語諸臣我庫藏中無如是刀。不須多難也。

大般涅槃經玄義捲上大正藏第 38 冊 No. 1765 大般涅槃經玄義

大般涅槃經玄義卷下

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古來複約三性。明涅槃體。言佛地。一向是善性。一向非惡性。無記性亦有亦無(云云)。光宅云。常住佛果。有兩種無記。一知解無記。二果報無記。如棋書射御。闡提亦有故非是善。佛地亦有故非是惡。即是無記性也。果報者。如生死苦無常報。既非是惡。只是無記。

【現代漢語翻譯】現代漢語譯本：無無作（無為造作）。唯有靈智（純粹的智慧）獨自存在。經中說道，色（物質現象）能夠應現為無窮的色。又說妙果（涅槃的果實）顯現的意義是非色（非物質）。引經文為證：『愿諸眾生滅一切色，入于無色大般涅槃（不具有物質現象的偉大寂滅）。』又分別兩界（欲界和色界）有色，一界（無色界）無色。又四空（四種空無邊處定）的無色者沒有粗色（粗顯的物質）。三界（欲界、色界、無色界）都有。外變易（外在的變化）則無色。六地（菩薩修行六個階段）及以下，身體還在分段生死中，所以有色。七地（菩薩修行第七個階段）及以上，身體在界外，則無色。又說七地是兩國（有色界和無色界）中間，還有光影色。八地（菩薩修行第八個階段）及以上則無色。又說金心（堅固的心）還有色。所以經中說：『意生身（由意念產生的身體）雖然沒有一期壽命，但有唸唸生滅，名為變易。』所以說意生身，身者，猶有色也。唯有佛地（佛的境界）沒有色。無作者，金剛（比喻堅固的智慧）以前都有無作。唯有金心無心無無作也。有人質疑此義：若涅槃定有色，應有長短質像，須依食住處。若定無色，心無所依。豈可有心而無色？若色頑須離心，是取相，何意不離？如此等等解釋都是妄語，猶如盲跛。見佛亦盲跛。國王對大臣說：『我庫藏中沒有這樣的刀，不須多問。』

《大般涅槃經玄義》捲上大正藏第 38 冊 No. 1765 《大般涅槃經玄義》

《大般涅槃經玄義》卷下

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古來又約三性（三種性質：善性、惡性、無記性）來闡明涅槃的體性。說佛地（佛的境界）一向是善性，一向不是惡性，無記性也有時有有時無（云云）。光宅（指光宅寺）說：常住的佛果，有兩種無記。一是知解無記，二是果報無記。如棋書射御（下棋、書法、射箭、駕車）。闡提（斷善根的人）也有，所以不是善。佛地也有，所以不是惡。這就是無記性。果報者，如生死苦無常報，既然不是惡，只是無記。

【English Translation】 English version: There is no non-action. Only spiritual wisdom exists alone. The sutra says that form (material phenomena) can manifest as infinite forms. It is also said that the manifestation of the wonderful fruit (the fruit of Nirvana) is non-form (non-material). As the scripture says: 'May all sentient beings extinguish all forms and enter the formless Great Nirvana (the great extinction without material phenomena).' Furthermore, it distinguishes that two realms (the desire realm and the form realm) have form, and one realm (the formless realm) has no form. Also, those who are formless in the Four Emptinesses (the four stages of formless meditation) have no coarse form (obvious material). All three realms (the desire realm, the form realm, and the formless realm) have . External transformation has no form. The sixth stage (six stages of Bodhisattva practice) and below, the body is still in segmented birth and death, so it has form. The seventh stage (seventh stage of Bodhisattva practice) and above, the body is outside the realm, so it has no form. It is also said that the seventh stage is in the middle of two countries (the form realm and the formless realm), and there is still light and shadow form. The eighth stage (eighth stage of Bodhisattva practice) and above has no form. It is also said that the diamond mind (firm mind) still has form. Therefore, the sutra says: 'The mind-made body (a body produced by thought) has no fixed lifespan, but it has arising and ceasing moment by moment, which is called transformation.' Therefore, it is said that the mind-made body, the body, still has form. Only the Buddha-ground (the realm of the Buddha) has no form. There is no non-action before the diamond (a metaphor for firm wisdom). Only the diamond mind has no mind and no non-action. Someone questioned this meaning: If Nirvana definitely has form, it should have length, shape, and substance, and must depend on food and dwelling. If it definitely has no form, the mind has nothing to rely on. How can there be mind without form? If form is stubborn and must be separated from the mind, it is grasping at appearances, why not separate from it? Such explanations are all false words, like the blind and lame. Seeing the Buddha is also blind and lame. The king said to the ministers: 'I do not have such a knife in my treasury, no need to ask more.'

The Profound Meaning of the Great Nirvana Sutra, Volume 1 Taisho Tripitaka Volume 38 No. 1765 The Profound Meaning of the Great Nirvana Sutra

The Profound Meaning of the Great Nirvana Sutra, Volume 2

Composed by Shramana Guanding of Tiantai in the Sui Dynasty

In ancient times, the nature of Nirvana was explained in terms of the three natures (three natures: good nature, evil nature, and neutral nature). It is said that the Buddha-ground (the realm of the Buddha) is always good in nature, never evil in nature, and the neutral nature is sometimes present and sometimes absent (etc.). Guangzhai (referring to Guangzhai Temple) said: The permanent Buddha-fruit has two kinds of neutral nature. One is cognitive neutral, and the other is karmic retribution neutral. Such as chess, calligraphy, archery, and chariot driving. Even Icchantikas (those who have severed their roots of goodness) have it, so it is not good. The Buddha-ground also has it, so it is not evil. This is the neutral nature. As for karmic retribution, such as the impermanent retribution of the suffering of birth and death, since it is not evil, it is only neutral.

涅槃地常樂我凈亦非是善。直是無記。開善莊嚴並言。佛無無記。唯一善性。知解無記。有多釋。莊嚴云。是善性。開善云通三性。在闡提是惡。在佛是善。在餘人是無記。言果報者。生死中多有異具故。果報可是無記佛果報何以是無記。佛果唯一習果。無復報法豈得類此是無記。以習善既滿。併成習果也。夫三性者。若有若無。只是世俗尚不是真。何得用此釋涅槃體。此皆數論之極說安處佛體。如野人暴背獻至尊耳。今明涅槃體者。上來釋名論無。無一切方便。論絕絕能絕所。名下妙理寧可思議。德王云。大般涅槃非色非聲。云何而言可得見聞。古來諸師云何以色為涅槃體。又經云。夫涅槃者。不從因生。體非是果。古來諸師云何以佛果釋涅槃體。又涅槃之體無定無果。古來諸師云何謂涅槃體定是一法。當知其體非色非聲。非因非果。非一非異。非諸聲聞緣覺所知。亦非十住能了了見。不能默已。強作五種言之。一約性凈涅槃。二約法身德。三約一諦。四約不生不生。五約正性。初論性凈。總指一部。次論法身指哀嘆。次論一諦指聖行。次論不生指德王。次論正性。指師子吼迦葉等。不可備引。斑駁略周耳。性凈者。凈有三種。一方便凈。二圓凈。三性凈。方便凈者。嘔和善巧權能逗物。住首楞嚴。建於大義。或一

【現代漢語翻譯】現代漢語譯本涅槃的常樂我凈並非是善，而是無記（既非善也非惡）。開善法師和莊嚴法師都說，佛沒有無記，只有善性。對於『知解無記』，有多種解釋。莊嚴法師說，這是善性。開善法師說，它通於三性（善、惡、無記）：在闡提（斷善根的人）是惡，在佛是善，在其他人是無記。說到果報，生死之中多有差異，所以果報可以是無記，但佛的果報怎麼會是無記呢？佛的果報只有習果（由長期熏習而成的果），沒有其他的報法，怎麼能類比為無記呢？因為習善已經圓滿，都成為習果了。所謂三性，若有若無，只是世俗的說法，還不是真諦，怎麼能用它來解釋涅槃的本體呢？這些都是數論外道的極端說法，用來安立佛的本體，就像鄉下人把曬太陽的土特產獻給至尊一樣。現在來說明涅槃的本體：前面解釋名相時，說涅槃是『無』，是『無一切方便』。從『論絕絕能絕所』（斷絕能斷和所斷）來看，涅槃的微妙道理怎麼可以用思議來理解呢？德王菩薩說，『大般涅槃非色非聲』，怎麼能說可以見聞呢？古來的諸位法師怎麼能以色法為涅槃的本體呢？而且經中說，『涅槃不從因生，本體不是果』，古來的諸位法師怎麼能以佛果來解釋涅槃的本體呢？而且涅槃的本體沒有定相，也不是果，古來的諸位法師怎麼能說涅槃的本體一定是某種法呢？應當知道，涅槃的本體非色非聲，非因非果，非一非異，不是諸聲聞緣覺所能知，也不是十住菩薩所能完全明瞭的。我不能保持沉默，勉強用五種方式來談論它：一是約性凈涅槃，二是約法身功德，三是約一諦，四是約不生不生，五是約正性。最初談論性凈，總的來說是指《涅槃經》的一部。其次談論法身，是指《哀嘆品》。再次談論一諦，是指《聖行品》。再次談論不生，是指《德王品》。再次談論正性，是指《師子吼品》、《迦葉品》等，不能一一列舉，只是粗略地涉及一下。所謂性凈，凈有三種：一、方便凈，二、圓凈，三、性凈。方便凈是指，巧妙地運用各種善巧方便，來適應不同的眾生，安住于首楞嚴三昧，建立廣大的義理，或者

【English Translation】 English version Nirvana's permanence, bliss, self, and purity are not good; they are indeterminate (neither good nor evil). Both Dharma Master Kaishan and Dharma Master Zhuangyan say that the Buddha has no indeterminate nature, only good nature. There are various interpretations of 'knowing and understanding the indeterminate.' Dharma Master Zhuangyan says it is good nature. Dharma Master Kaishan says it pervades the three natures (good, evil, and indeterminate): in an icchantika (one who has severed their roots of goodness) it is evil, in the Buddha it is good, and in others it is indeterminate. Speaking of karmic retribution, there are many differences in samsara, so karmic retribution can be indeterminate, but how can the Buddha's karmic retribution be indeterminate? The Buddha's karmic retribution is only habitual fruition (fruit resulting from long-term habituation), with no other retributive dharmas. How can it be compared to the indeterminate? Because the habituation of goodness is complete, it all becomes habitual fruition. The so-called three natures, whether existent or nonexistent, are merely worldly concepts and not the ultimate truth. How can they be used to explain the essence of Nirvana? These are extreme views of the Samkhya school, used to establish the Buddha's essence, like a villager offering sun-dried local products to the supreme one. Now, to explain the essence of Nirvana: in the previous explanation of names, it was said that Nirvana is 'non-being,' 'without all expedient means.' From the perspective of 'cutting off the cutter and the cut-off,' how can the subtle principle of Nirvana be understood through thought? King Virtue Bodhisattva said, 'The Great Nirvana is neither form nor sound,' how can it be said to be seen or heard? How can ancient masters regard form as the essence of Nirvana? Moreover, the sutra says, 'Nirvana does not arise from causes, and its essence is not a result.' How can ancient masters explain the essence of Nirvana as the Buddha's fruition? Furthermore, the essence of Nirvana has no fixed form and is not a result. How can ancient masters say that the essence of Nirvana is definitely one dharma? It should be known that its essence is neither form nor sound, neither cause nor result, neither one nor different, not known by the Shravakas and Pratyekabuddhas, nor fully understood by the Ten Dwelling Bodhisattvas. I cannot remain silent and reluctantly discuss it in five ways: first, in terms of the Nirvana of self-nature purity; second, in terms of the merits of the Dharmakaya; third, in terms of the One Truth; fourth, in terms of non-arising non-arising; and fifth, in terms of the Correct Nature. The initial discussion of self-nature purity generally refers to the entire Nirvana Sutra. The second discussion of the Dharmakaya refers to the 'Lamentation Chapter.' The third discussion of the One Truth refers to the 'Holy Conduct Chapter.' The fourth discussion of non-arising refers to the 'King Virtue Chapter.' The fifth discussion of the Correct Nature refers to the 'Lion's Roar Chapter,' 'Kasyapa Chapter,' etc., which cannot be listed one by one, but are only briefly touched upon. The so-called self-nature purity, purity has three types: first, expedient purity; second, complete purity; and third, self-nature purity. Expedient purity refers to skillfully using various expedient means to adapt to different beings, abiding in the Shurangama Samadhi, establishing vast meanings, or

閻浮提。或一四天下。或一大千界。或十方土。隨諸眾生應可調伏種種示現。無生而生。王宮七步。無滅而滅。倚臥雙林。是以晨朝放光。大聲遍告。正覺世尊將欲涅槃。若有所疑今速可問。為最後問。所以三界躄踴。八部悲號。獻供填空。流血灑地。高幢翳諸日月。廣蓋遍覆大千。如經廣說。乃至下者作九法界身。非生現生。非滅現滅。不前不後。一時等現。然于寂滅。無所損減。于諸生死。無染無累。故名方便凈涅槃也。圓凈者。因圓果滿。畢竟成就。原其初基。以大涅槃心。行如來行。持戒不殺。擁護正法。廣宣流佈。利益眾生。迴向大乘。感得金剛堅固之體。法身常身圓滿具足。獲大涅槃。修道得故。安住於此秘密藏中。復能頒宣廣說。一切悉有佛性。施與一切。常命色力安無礙辯。雖破煩惱亦無所破。雖圓智慧。亦無能圓。雖施眾生。不得眾生及以施相。是名圓凈涅槃也。性凈者。非修非得。非作業非與業。本自有之。非適今也。沖湛寂靜。不生不滅。雖在波濁。波濁不能昏動。猶如仰觀虛空月形。五翳不能翳。雖復隨流苦酢其味真正。停留在山。雖沒膚中。膿血之所不染。故名性凈涅槃也。此三涅槃。不可相離。即三而一。不可相混。即一而三。雖復一三。即非一三。雖非一三。而復一三。會之彌分。派

【現代漢語翻譯】現代漢語譯本在閻浮提（Jambudvipa，指我們所居住的這個世界），或者一個四天下（Sahasra-cūḍika-loka-dhātu，一個小世界），或者一個大千世界（Tri-sahasra-mahā-sahasra-loka-dhātu，由一千個小世界組成的中千世界，再由一千個中千世界組成的大千世界），或者十方國土（十個方向的無量世界），（佛）隨著各種眾生應該被調伏的可能性而展現種種化身。沒有出生而示現出生，在王宮走了七步。沒有滅亡而示現滅亡，靠臥在雙林樹間。因此在早晨放出光明，大聲普遍宣告，正覺世尊將要涅槃。如果有什麼疑問現在可以趕快提問，這是最後的機會了。所以三界（欲界、色界、無色界）都震動起來，天龍八部（Nāga，佛教的八類護法神）都悲哀哭號，獻上的供品堆滿了天空，流出的血灑滿了大地，高大的旗幟遮蔽了日月的光輝，寬廣的傘蓋遍佈大千世界，正如經書廣泛描述的那樣。甚至（佛）化現為九法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）之身，不是真的出生而示現出生，不是真的滅亡而示現滅亡，不前不後，一時同時顯現。然而對於寂滅的本性，沒有任何減少，對於各種生死輪迴，沒有沾染沒有牽累，所以叫做方便凈涅槃。圓凈涅槃，指的是因地修行的圓滿，果地證得的圓滿，最終成就。追溯它的最初基礎，是以大涅槃心，行如來之行，持戒不殺生，擁護正法，廣泛宣揚流佈，利益眾生，迴向大乘。感得金剛般堅固的身體，法身常身圓滿具足，獲得大涅槃，這是修道所得的緣故。安住在這種秘密藏中，又能廣泛宣說，一切眾生都具有佛性，施與一切眾生常、命、色、力、安、無礙辯才。雖然破除了煩惱，但實際上沒有破除任何東西。雖然圓滿了智慧，但實際上沒有誰能圓滿。雖然佈施給眾生，但心中不執著眾生以及佈施的相狀，這叫做圓凈涅槃。性凈涅槃，指的是不是通過修行獲得的，不是通過造作獲得的，不是通過給予和接受業力獲得的，而是本來就具有的，不是僅僅現在才有的。它空明澄澈，寂靜無為，不生不滅。即使處在波濤洶涌的渾濁之中，波濤的渾濁也不能使它昏暗動搖，就像仰頭觀看虛空中的月亮，五種遮蔽（貪、嗔、癡、慢、疑）也不能遮蔽它。即使隨著世俗的流轉，嚐遍苦辣酸甜各種滋味，它的本性仍然是真實的。停留在山中，即使埋沒在面板之中，也不會被膿血所污染。所以叫做性凈涅槃。這三種涅槃，不可分離，即三而一，不可混淆，即一而三。雖然說是一三，但實際上又不是一三。雖然說不是一三，但實際上又是一三。理解它會更加清晰，分

【English Translation】 English version In Jambudvipa (Jambudvipa, referring to the world we live in), or one Sahasra-cūḍika-loka-dhātu (a small world), or one Tri-sahasra-mahā-sahasra-loka-dhātu (a great chiliocosm, composed of a thousand small worlds forming a medium chiliocosm, and a thousand medium chiliocosms forming a great chiliocosm), or the lands of the ten directions (countless worlds in the ten directions), (the Buddha) manifests various forms according to the potential of various beings to be tamed. Without birth, he manifests birth, taking seven steps in the royal palace. Without extinction, he manifests extinction, reclining between the twin Sala trees. Therefore, in the morning, he emits light and proclaims loudly and universally that the Perfectly Enlightened World-Honored One is about to enter Nirvana. If there are any doubts, ask them quickly now, as this is the last opportunity. Therefore, the three realms (the Desire Realm, the Form Realm, and the Formless Realm) all tremble, and the eight classes of gods and dragons (Nāga, the eight types of Dharma-protecting deities in Buddhism) all weep in sorrow. The offerings fill the sky, and the blood shed covers the earth. Tall banners obscure the light of the sun and moon, and wide canopies cover the great chiliocosm, as described extensively in the scriptures. Even (the Buddha) manifests as the bodies of the nine realms of existence (hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, and bodhisattvas), not truly born but manifesting birth, not truly extinguished but manifesting extinction, neither before nor after, appearing simultaneously. However, for the nature of quiescence, there is no diminution, and for the various cycles of birth and death, there is no defilement or entanglement. Therefore, it is called Expedient Pure Nirvana. Perfectly Pure Nirvana refers to the perfection of the causes cultivated on the ground, the perfection of the fruits attained on the ground, and the ultimate accomplishment. Tracing its initial foundation, it is with the mind of Great Nirvana that one practices the conduct of the Tathagata, upholds the precepts and does not kill, protects the True Dharma, widely proclaims and disseminates it, benefits sentient beings, and dedicates it to the Mahayana. One attains a body as firm as diamond, and the Dharmakaya and eternal body are perfectly complete. One obtains Great Nirvana, which is attained through cultivation. Abiding in this secret treasury, one can also widely proclaim that all beings possess Buddha-nature, bestowing upon all beings permanence, life, color, strength, peace, and unimpeded eloquence. Although one destroys afflictions, one actually destroys nothing. Although one perfects wisdom, no one can actually perfect it. Although one gives to sentient beings, one does not cling to sentient beings or the appearance of giving. This is called Perfectly Pure Nirvana. The Nirvana of Self-Nature Purity refers to that which is not obtained through cultivation, not obtained through action, not obtained through giving and receiving karma, but is inherently possessed, not just now. It is clear and still, quiescent and unconditioned, neither arising nor ceasing. Even when it is in the turbulent turbidity, the turbidity of the waves cannot darken or disturb it, just like looking up at the moon in the sky, the five obscurations (greed, hatred, delusion, pride, and doubt) cannot obscure it. Even if one follows the flow of the world, tasting all kinds of flavors, its nature is still true. Remaining in the mountains, even if it is buried in the skin, it will not be defiled by pus and blood. Therefore, it is called the Nirvana of Self-Nature Purity. These three Nirvanas are inseparable, being three in one, and cannot be confused, being one in three. Although they are said to be one and three, they are actually not one and three. Although they are said not to be one and three, they are actually one and three. Understanding it will become clearer, dividing

之彌合。橫之彌高。豎之彌闊。微妙莫測。不可思議。今欲分別令易解故。總唱涅槃。即是其名。專據性凈。以當其體。指于圓凈。即是其宗。方便善巧。以為其用。作此分別。即是其教。雖復分別。都是一法。所謂大乘。大般涅槃。若得此意。無俟多言。其未解者。更重複說耳。二約法身德者。德有三種。一法身德。二般若德。三解脫德。法身者。即是金剛豎固之體。非色即色。非色非非色。而名為真善妙色。真故非色。善故即色。妙故非色非非色。又真即是空。善即是假。妙即是中。例一切法。亦復如是。以是義故。名為佛法名佛法界。攝一切法。名法身藏。名法身德也。般若德者。即是無上調御。一切種智。名大涅槃。明凈之鏡。此鏡一照一切照。照中故是鏡。照真故是凈。照俗故是明。明故則像亮假顯。凈故瑕盡真顯。鏡故體圓中顯。三智一心中得故。言明凈鏡。攝一切法。故稱調御。是佛智藏。名般若德也。解脫德者。即是如來自在解脫。其性廣博無縛無脫。是廣博義。體縛即脫。是遠離義。調伏眾生。是無創疣義。如是解脫。攝一切法。亦名解脫藏。亦名解脫德。如是三德。不可相離。文云。法身亦非。乃至解脫亦非如是三德不可相混。文云。三點具足。無有缺減。當知雖一而三。雖三而一。雖復三一。

【現代漢語翻譯】現代漢語譯本：它的橫向無限延伸，它的縱向無限高聳，它的寬度無限廣闊，微妙深奧，不可思議。現在爲了方便理解，總稱之為涅槃（Nirvana），這就是它的名字。專門依據自性清凈，作為它的本體。指向圓滿清凈，這就是它的宗旨。以方便善巧，作為它的作用。作出這樣的區分，這就是它的教義。雖然作了區分，其實都是一個法，就是所謂的大乘（Mahayana），大般涅槃（Mahaparinirvana）。如果領會了這個意思，無需多言。對於尚未理解的人，再重複解說。二、從法身（Dharmakaya）的功德來說，功德有三種：一、法身德，二、般若（Prajna）德，三、解脫（Moksha）德。法身，就是金剛般堅固的本體，非色即色，非色非非色，而名為真善妙色。因為真，所以非色；因為善，所以即色；因為妙，所以非色非非色。又，真就是空（Sunyata），善就是假（provisional），妙就是中（Middle way）。以此類推一切法，也是如此。因為這個緣故，名為佛法（Buddha Dharma），名佛法界（Buddha-dhatu），攝一切法，名法身藏，名法身德。般若德，就是無上調御，一切種智（Sarvakarajnata），名大涅槃，明凈的鏡子。這鏡子一照一切照，照中所以是鏡，照真所以是凈，照俗所以是明。明，所以影像明亮，假象顯現；凈，所以瑕疵盡除，真理顯現；鏡，所以本體圓滿，中道顯現。三智在一心中獲得，所以說『明凈鏡』。攝一切法，所以稱為調御。是佛智藏，名般若德。解脫德，就是如來（Tathagata）自在解脫，它的性質廣博，沒有束縛也沒有解脫，這是廣博的含義。本體被束縛即是解脫，這是遠離的含義。調伏眾生，是沒有創傷的含義。這樣的解脫，攝一切法，也名解脫藏，也名解脫德。像這樣的三種功德，不可分離。經文說：『法身也不是』，乃至『解脫也不是』。像這樣的三種功德不可混淆。經文說：『三點具足，沒有缺少』。應當知道，雖一而三，雖三而一，雖然三一。

【English Translation】 English version: Its horizontal extent is boundless, its vertical height is immeasurable, its width is infinitely vast, subtle and unfathomable, inconceivable. Now, for the sake of easy understanding, it is generally called Nirvana (Nirvana), which is its name. It is specifically based on self-nature purity as its substance. Pointing to perfect purity, that is its purpose. Taking skillful means as its function. Making this distinction is its teaching. Although distinctions are made, it is actually all one Dharma, which is the so-called Mahayana (Mahayana), Mahaparinirvana (Mahaparinirvana). If you understand this meaning, there is no need for much talk. For those who have not understood, I will repeat the explanation. Secondly, in terms of the virtues of the Dharmakaya (Dharmakaya), there are three virtues: first, the virtue of the Dharmakaya; second, the virtue of Prajna (Prajna); and third, the virtue of Moksha (Moksha). The Dharmakaya is the diamond-like solid essence, which is non-form yet form, non-form and not non-form, and is called true, good, and wonderful form. Because it is true, it is non-form; because it is good, it is form; because it is wonderful, it is non-form and not non-form. Moreover, true is emptiness (Sunyata), good is provisional, and wonderful is the Middle Way (Middle way). By analogy, all dharmas are also like this. For this reason, it is called Buddha Dharma (Buddha Dharma), called Buddha-dhatu (Buddha-dhatu), encompassing all dharmas, called Dharmakaya Treasury, called Dharmakaya virtue. The virtue of Prajna is the unsurpassed tamer, the all-knowing wisdom (Sarvakarajnata), called Great Nirvana, a clear and bright mirror. This mirror illuminates all when it illuminates one thing. It is a mirror because it illuminates the middle; it is pure because it illuminates the truth; it is bright because it illuminates the mundane. Because it is bright, images are clear and illusions appear; because it is pure, flaws are removed and truth appears; because it is a mirror, the essence is complete and the Middle Way appears. The three wisdoms are obtained in one mind, hence the saying 'clear and bright mirror'. Encompassing all dharmas, it is called the tamer. It is the Buddha's wisdom treasury, called the virtue of Prajna. The virtue of liberation is the Tathagata's (Tathagata) free liberation, its nature is vast, without bondage or liberation, which is the meaning of vastness. The essence of bondage is liberation, which is the meaning of detachment. Subduing sentient beings is the meaning of being without wounds. Such liberation encompasses all dharmas, and is also called the Treasury of Liberation, and also called the virtue of liberation. These three virtues are inseparable. The text says: 'The Dharmakaya is not', and even 'Liberation is not'. These three virtues are not to be confused. The text says: 'The three points are complete, without any lack'. It should be known that although one, it is three; although three, it is one; although three and one.

而非三一。雖非三一。而三而一。不可思議。攝一切法。攝一切人。文云。我及諸子。四部之眾。悉皆入中。微妙難思。為若此。今欲分別令易解故總唱秘藏。以當其名。法身攝一切法。不縱不橫。以當其體。般若攝一切法。如一面三目。以當其宗。解脫攝一切法。如三點伊。以當其用。如此敷演。即是其教。非但經體義明。余義亦顯(云云)。三約一諦者。世人解諦。或境或智或教非無此義。今用理釋諦。理當即境正。境正即智教皆正。以理釋諦其義為允。有四種四諦。一生滅四諦。集是能生。苦是所生。能生生所生。所生還生能生。苦集迴轉。生死無已。道名能壞。滅是所壞。所壞亦壞能壞。能壞亦壞所壞。更互生滅。故稱生滅四諦。若論其相。逼迫生長能除所除等是也。如經。二無生四諦者。推苦集之本。本自不生。不生故則無苦集。既無所壞。亦無能壞。故稱無生四諦。論其相者。解苦無苦。而有真諦。集道滅亦如是。如經。三無量四諦者。分別校計苦集滅道。有無量相。非諸聲聞緣覺所知。如經。四一實四諦者。解苦無苦。而有于實。乃至解滅無滅。而有于實。實者。非苦非苦因。非苦盡。非苦對。而是一實。乃至滅亦如是是名一實四諦。具如經。非離生滅四諦。別有一實四諦。即達生滅而是一實四諦。無

【現代漢語翻譯】現代漢語譯本而非三一（指不是三個獨立個體又合一）。雖非三一（雖然不是三個獨立個體又合一）。而三而一（卻是三者合一）。不可思議（這種狀態難以用常理思考）。攝一切法（包含所有佛法）。攝一切人（包含所有眾生）。經文說：『我及諸子（我和我的弟子們），四部之眾（比丘、比丘尼、優婆塞、優婆夷四眾），悉皆入中（都包含在其中）』。微妙難思（非常微妙難以思議）。爲了這樣，現在想要分別解釋，使容易理解，所以總說秘藏（佛法的精髓），來作為它的名稱。法身（Dharmakaya，佛的法性之身）攝一切法（包含所有佛法），不縱不橫（不垂直也不水平，指超越空間維度），來作為它的本體。般若（Prajna，智慧）攝一切法（包含所有佛法），如一面三目（像一面鏡子有三隻眼睛，比喻智慧的全面性），來作為它的宗旨。解脫（Moksha，從輪迴中解脫）攝一切法（包含所有佛法），如三點伊（像三個點的『伊』字，象徵解脫的圓滿），來作為它的作用。如此敷演（如此展開演說），就是它的教義。不僅經文的體和義明白，其他的義理也顯現（等等）。三約一諦者（三種角度歸納為一個真諦）：世人理解諦（Satya，真諦），或者認為是境（客觀世界），或者認為是智（智慧），或者認為是教（教義），並非沒有這些意義。現在用理（真理）來解釋諦（Satya，真諦），理（真理）應當就是境（客觀世界）的正見，境（客觀世界）的正見就是智（智慧）和教（教義）都正確。用理（真理）來解釋諦（Satya，真諦），這個意義才是恰當的。有四種四諦（Aryasatya，四聖諦）：一生滅四諦（生滅變化的四聖諦），集（Samudaya，苦的根源）是能生（產生苦的原因），苦（Dukkha，痛苦）是所生（被產生的結果）。能生（產生苦的原因）產生所生（痛苦），所生（痛苦）又反過來產生能生（產生苦的原因），苦集（苦和苦的根源）循環往復，生死沒有止境。道（Marga，解脫的方法）名為能壞（能夠破壞苦的原因），滅（Nirodha，苦的止息）是所壞（被破壞的結果）。所壞（被破壞的結果）也破壞能壞（能夠破壞苦的原因），能壞（能夠破壞苦的原因）也破壞所壞（被破壞的結果），相互生滅，所以稱為生滅四諦（生滅變化的四聖諦）。如果論其相狀，逼迫、生長、能除、所除等等就是它的相狀。如經文所說。二無生四諦者（無生滅的四聖諦）：推究苦集（苦和苦的根源）的根本，根本上就是不生的。不生，所以就沒有苦集（苦和苦的根源）。既然沒有所壞（被破壞的結果），也就沒有能壞（能夠破壞苦的原因），所以稱為無生四諦（無生滅的四聖諦）。論其相狀，理解苦沒有苦，而有真諦（Satya，真諦）。集（Samudaya，苦的根源）、道（Marga，解脫的方法）、滅（Nirodha，苦的止息）也是這樣。如經文所說。三無量四諦者（無量四聖諦）：分別校量苦集滅道（苦、苦的根源、苦的止息、解脫的方法），有無量的相狀，不是那些聲聞（Sravaka，聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己領悟佛法而證悟的修行者）所能知道的。如經文所說。四一實四諦者（唯一真實的四聖諦）：理解苦沒有苦，而有于實（真實）。乃至理解滅沒有滅，而有于實（真實）。實（真實）就是，非苦非苦因（不是苦，也不是苦的原因），非苦盡（不是苦的止息），非苦對（不是苦的對立面），而是一實（唯一真實）。乃至滅也是這樣，這叫做一實四諦（唯一真實的四聖諦）。具體如經文所說。並非離開生滅四諦（生滅變化的四聖諦），另外有一個一實四諦（唯一真實的四聖諦），而是通達生滅就是一實四諦（唯一真實的四聖諦），沒有分別。

【English Translation】 English version And not a trinity (referring to not being three independent entities united as one). Although not a trinity (although not three independent entities united as one). Yet three and one (but the three are one). Inconceivable (this state is difficult to comprehend with ordinary reasoning). Embracing all Dharmas (containing all Buddhist teachings). Embracing all beings (containing all sentient beings). The scripture says: 'I and my disciples, the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas), all enter into it (are all contained within it).' Subtle and difficult to contemplate (very subtle and difficult to conceive). For this reason, now wanting to explain separately to make it easy to understand, therefore, generally speaking of the Secret Treasury (the essence of the Dharma), to serve as its name. Dharmakaya (the Dharma body of the Buddha) embraces all Dharmas (contains all Buddhist teachings), neither vertical nor horizontal (neither vertical nor horizontal, referring to transcending spatial dimensions), to serve as its substance. Prajna (wisdom) embraces all Dharmas (contains all Buddhist teachings), like a mirror with three eyes (like a mirror with three eyes, a metaphor for the comprehensiveness of wisdom), to serve as its purpose. Moksha (liberation from Samsara) embraces all Dharmas (contains all Buddhist teachings), like three dots of 'I' (like three dots of the letter 'I', symbolizing the completeness of liberation), to serve as its function. Such an exposition (such an expanded discourse) is its doctrine. Not only are the body and meaning of the scripture clear, but other meanings are also revealed (etc.). Three aspects of one Truth: Worldly people understand Truth (Satya), either as the objective world, or as wisdom, or as doctrine, and these meanings are not without merit. Now, using reason (truth) to explain Truth (Satya), reason (truth) should be the correct view of the objective world, and the correct view of the objective world means that wisdom and doctrine are both correct. Using reason (truth) to explain Truth (Satya), this meaning is appropriate. There are four types of Four Noble Truths: First, the Four Noble Truths of arising and ceasing, Samudaya (the origin of suffering) is the cause of arising, Dukkha (suffering) is the result of arising. The cause of arising produces suffering, and suffering in turn produces the cause of arising, Dukkha and Samudaya (suffering and the origin of suffering) cycle endlessly, and birth and death have no end. Marga (the path to liberation) is called the destroyer of suffering, Nirodha (the cessation of suffering) is what is destroyed. What is destroyed also destroys the destroyer, and the destroyer also destroys what is destroyed, mutually arising and ceasing, hence it is called the Four Noble Truths of arising and ceasing. If we discuss its characteristics, oppression, growth, what can be removed, what is removed, etc., are its characteristics. As the scripture says. Second, the Four Noble Truths of non-arising: Investigating the root of Dukkha and Samudaya (suffering and the origin of suffering), the root itself is unborn. Because it is unborn, there is no Dukkha and Samudaya (suffering and the origin of suffering). Since there is nothing to be destroyed, there is also no destroyer, hence it is called the Four Noble Truths of non-arising. Discussing its characteristics, understanding suffering as no suffering, but having true Truth (Satya). Samudaya (the origin of suffering), Marga (the path to liberation), and Nirodha (the cessation of suffering) are also like this. As the scripture says. Third, the Four Noble Truths of immeasurable aspects: Distinguishing and comparing Dukkha, Samudaya, Nirodha, and Marga (suffering, the origin of suffering, the cessation of suffering, and the path to liberation), there are immeasurable aspects, which are not known by those Sravakas (listeners of the Dharma who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own). As the scripture says. Fourth, the Four Noble Truths of one reality: Understanding suffering as no suffering, but having reality. And even understanding cessation as no cessation, but having reality. Reality is, not suffering, not the cause of suffering, not the cessation of suffering, not the opposite of suffering, but one reality. And even cessation is like this, this is called the Four Noble Truths of one reality. As detailed in the scripture. It is not that there is a separate Four Noble Truths of one reality apart from the Four Noble Truths of arising and ceasing, but rather that understanding arising and ceasing is the Four Noble Truths of one reality, without separation.

生無量。亦復如是。一中有無量。無量中有一。不可思議。不可說示。強欲分別令易解故。總唱一實四諦。即是名也。取一滅諦。即是其體。故勝鬘云。一依者。即一滅諦也。道諦以當其宗。取道諦所治。以當其用。調御心喜。說此真諦。即名為教。雖差別說。只是一無差別法耳(此中遺一章)。五約正性者。性有五種。謂正性因性因因性果性果果性。正性者。非因非因因。非果非果果。是名正性。因性者。十二因緣。因因性者。十二因緣所生智慧。果性者。三藐三菩提。果果性者。大般涅槃。今且約一事論之。五陰下所以。即正因佛性。五陰即因性。觀五陰生智慧。是因因性。此智慧增成。是果性。智慧所滅。是果果性。于陰既然。餘一切法亦爾。當知五性亦非條別。即一而五。即五而一。一而不混五。五而不離一。不可思議。不可說示。強欲分別令易解故。指果果性為名。指正性為體。指因因性果性為宗。指因性為用。作此分別五性為教。雖復分別。只是一法。更無差別。若人能如此解者。非但識體。于名宗用教。觸事冷然。為未解者更論宗耳。

第三明涅槃宗者。有人言。宗體不異。是義不然。何者。若論至理。二即不二。不二即二。此則宜然。若論名事。不二不可為二。二不可為不二。既立宗體。寧得

【現代漢語翻譯】現代漢語譯本生無量（眾生的數量是無限的）。也同樣是這樣。一個之中有無限，無限之中有一個。這是不可思議的，不可言說的。爲了勉強分別使之容易理解，總括地宣唱一實四諦（苦、集、滅、道），這就是『名』。取一滅諦（涅槃），這就是它的『體』。所以《勝鬘經》說：『一依』，就是一滅諦。道諦作為它的『宗』。取道諦所調伏的，作為它的『用』。調御者（佛）歡喜，宣說這個真諦，就稱為『教』。雖然有差別地說，實際上只是一無差別的法。（此處遺漏一章）五、約正性來說：性有五種，即正性、因性、因因性、果性、果果性。正性，不是因，不是因因，不是果，不是果果，這稱為正性。因性，是十二因緣。因因性，是十二因緣所生的智慧。果性，是三藐三菩提（無上正等正覺）。果果性，是大般涅槃。現在且就一件事來討論。五陰（色、受、想、行、識）之下所以，就是正因佛性。五陰就是因性。觀察五陰生智慧，是因因性。這智慧增長成就，是果性。智慧所滅，是果果性。對於五陰是這樣，其餘一切法也是這樣。應當知道五性也不是條條區分的，即一而五，即五而一。一而不混同於五，五而不離開一。這是不可思議的，不可言說的。爲了勉強分別使之容易理解，指果果性為『名』，指正性為『體』，指因因性、果性為『宗』，指因性為『用』，這樣分別五性為『教』。雖然這樣分別，實際上只是一法，更無差別。如果有人能這樣理解，非但認識了『體』，對於『名』、『宗』、『用』、『教』，接觸任何事物都能冷靜對待。為未理解的人再論『宗』。第三，闡明涅槃宗：有人說，宗和體沒有區別。這種說法不對。為什麼呢？如果從至高的道理來說，二即是不二，不二即是二，這樣說是可以的。如果從名相和事物來說，不二不可以作為二，二不可以作為不二。既然已經建立了宗和體，怎麼能...

【English Translation】 English version Life is immeasurable (the number of beings is infinite). It is the same way. Within one, there is immeasurable; within the immeasurable, there is one. This is inconceivable and inexpressible. To force a distinction to make it easier to understand, we collectively proclaim the One Real Four Noble Truths (suffering, accumulation, cessation, path), and this is the 'Name'. Taking the One Cessation Truth (Nirvana), that is its 'Substance'. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'One Reliance' is the One Cessation Truth. The Path Truth serves as its 'Doctrine'. Taking what the Path Truth subdues as its 'Function'. The Subduer (Buddha) rejoices and proclaims this True Truth, which is called 'Teaching'. Although there are different ways of speaking, it is actually just one undifferentiated Dharma. (A chapter is missing here) 5. Speaking of the True Nature: There are five kinds of nature, namely True Nature, Cause Nature, Cause-Cause Nature, Effect Nature, and Effect-Effect Nature. True Nature is neither cause, nor cause-cause, nor effect, nor effect-effect; this is called True Nature. Cause Nature is the Twelve Links of Dependent Origination. Cause-Cause Nature is the wisdom born from the Twelve Links of Dependent Origination. Effect Nature is Samyaksaṃbodhi (Unsurpassed Perfect Enlightenment). Effect-Effect Nature is Mahāparinirvāṇa (Great Complete Nirvana). Now, let's discuss one thing. The underlying reason for the Five Skandhas (form, feeling, perception, volition, consciousness) is the True Cause Buddha-nature. The Five Skandhas are the Cause Nature. Observing the Five Skandhas and generating wisdom is the Cause-Cause Nature. This wisdom increases and becomes accomplished, which is the Effect Nature. What is extinguished by wisdom is the Effect-Effect Nature. It is like this for the Five Skandhas, and it is the same for all other dharmas. It should be known that the Five Natures are not distinctly separate; they are one and five, five and one. One does not mix with five, and five do not separate from one. This is inconceivable and inexpressible. To force a distinction to make it easier to understand, we point to the Effect-Effect Nature as the 'Name', point to the True Nature as the 'Substance', point to the Cause-Cause Nature and Effect Nature as the 'Doctrine', and point to the Cause Nature as the 'Function'. This is how we distinguish the Five Natures as the 'Teaching'. Although we distinguish them in this way, it is actually just one Dharma, with no further difference. If someone can understand it in this way, they will not only recognize the 'Substance', but also be able to calmly deal with anything they encounter in terms of 'Name', 'Doctrine', 'Function', and 'Teaching'. Let's discuss the 'Doctrine' further for those who do not understand. Third, clarifying the Nirvana Doctrine: Some say that the Doctrine and the Substance are not different. This statement is incorrect. Why? If we speak from the ultimate truth, two is non-dual, and non-dual is two. Saying it this way is acceptable. If we speak from names and things, non-dual cannot be taken as two, and two cannot be taken as non-dual. Since the Doctrine and the Substance have already been established, how can...

是同。宗者要也。修行喉[示*禁]莫過因果。此經明因。略有三種。一破無常修常。如哀嘆品。以常樂我。斥諸比丘無常。苦無我。虛偽不真。宜應舍離。今當爲汝說勝三修。此是破無常修于常。能得常果顯于非常非無常。煩惱為薪。智慧為火。以是因緣。成涅槃食。令諸弟子。悉皆甘嗜。劣三修是煩惱薪。勝三修是智慧火。非常非無常。是涅槃食。四眾安住秘密藏中。即是甘嗜。又云。如來體之。是故為常。體者履也。履而行之。法常故佛亦常。亦是法非常非無常故。佛亦非常非無常也。問初為純陀。直說一常。次明常住二字。次斥諸比丘。云勝三修。何意增減。答皆是今昔相對。昔說四非常。總是一無常。今論四德總是一常。舉總常破總無常耳。昔說生死無常。而複流動。今以常破生死。以住破流動。故舉二字。以破二耳。諸比丘置事緣理。但修三想。今舉勝理破劣理但用三修(云云)。二者。以大涅槃心修從淺至深。次第行學。如聖行中。專行五行。初謂戒定慧。居家如牢獄。梵行若虛空。從頭至足。其中唯有發毛爪齒大小腸胃。觀察八苦五盛陰等。次解苦無苦。而有真諦。次分別校計。苦集滅道。無量無邊。次非苦非集非道非滅而有實諦。廣說如經。修是行已。得二十五三昧。住大涅槃。況出諸佛功德。不

復可說。當知從淺至深。成因克果。顯非因非果。始終莫不以常為宗。德王品中亦如是。初觀四大如篋五陰如害。六塵如賊。愛如怨詐。煩惱如河。八正如筏。運手動足截流而去。得到彼岸。戒定如動足。智慧如運手。涅槃是彼岸。師子吼中。亦如是。初從少欲知足。乃至住大涅槃。又善修戒。不見戒因戒果戒一戒二等。是名善修。定慧等。亦復如是。原始要終。皆宗常住。以常為宗明矣。三者如聖行中雲。復有一行是如來行。所謂大乘大般涅槃。大乘即是修因。涅槃即是得果。大乘為因。何所不運。大涅槃果何所不克。一切無閡人。一道出生死。莫復過此。大略可知不復委說。但此文中。處處論行。或修十想或知根知欲。種種不同。不出三種。初破無常而修常。即是以圓接小接通意也。次以大涅槃心修無常。次修于常。即是從漸入頓次第別意也。后即無常而修于常。即圓頓人也。雖三不同。悉以常為因歸宗常果。住大涅槃。等無有異。故文云。因雖無常。而果是常。即第二番意也。余例可知(云云)。問明體一章。即識五意。明宗亦爾否。答例然宗有三義。一宗本。二宗要。三宗助。宗本者。諸行皆以大涅槃心為本。本立道生。如無綱目不立。無皮毛靡附。涅槃心為本故。其宗得立也。宗要者行之宗要。要在於常。

行會於常。能顯非常非無常。如七曜之環北辰。似萬川之注東海。行以常為要。亦復如是。宗助者。助名氣力也。常宗得成賴於資助。或人助。或教助。或行助。或道助。由助得力。故言宗助。總此三。宗是釋名。專論宗本即體意。專明宗要即宗意。專明宗助即用意。分別此三。異余法門。即教意。

第四釋涅槃用者。為三。一本用。二當用。三自在起用。本用者。先出舊解。靈味小亮云。生死之中。本有真神之性。如弊帛裹黃金。像墮在深泥。天眼者捉取凈洗開裹。黃金像宛然。真神佛體萬德咸具而為煩惱所覆。若能斷惑佛體自現。力士額珠貧女寶藏井中七寶。闇室瓶盆等喻亦復如是。此皆本有有此功用也。新安述小山瑤解云。眾生心神不斷。正因佛性附此。眾生而未具萬德必當有成佛之理。取必成之理為本有用也。開善莊嚴云。正因佛性一法無二理。但約本有始有兩時。若本有神助有當果之理。若能修行金心謝種覺起名為始有。始有之理本已有之。引如來性。貧女額珠闇室等。證本有。引師子迦葉明乳中無酪。但酪從乳生故言有酪。酪非本有。必假醪暖。種植胡麻。答言有油。油須搗壓乃可得耳。又引佛性。三世眾生未來當有清凈莊嚴之身。此證當有。雙取二文。意與瑤師不異。又引木石之流。無有成佛之

理。則非本有之用。眾生必應作佛。今猶是因。因是本有。果是始有。本有有始有之理。即是功用義也。有人難初義。若言眾生身中。已有佛果。此則因中有果過。食中已有糞。童女已有兒。若已具佛果何故住煩惱中坐不肯出耶。何故不放光動地。故文云若言有者。何故默然正破此執耳。次難第二有得佛之理。此理若常為相續常為凝然常。若相續常何謂本有佛果之理。若凝然常則因中有果過同於前。難第三家。若言本有具始有。亦應本有常住。復有無常。本有隻得是常不得無常者。本有隻本有那得有始有。又若本有有始有亦應無常有于常。無常不得有于常。本有那得有始有。又本有有始有則了因有生因。若了因了本有是常。生因生始有是無常。不得相有者今本有那得有始有耶。鷸蚌相扼更互是非。由來久矣。今當宣明此義。若定執本有當有。非三藏通教之宗。乃是別圓四門意。本有是有門。當有是無門。雙取是亦有亦無門。雙遣是非有非無門。別家偏據不融門理兩失。為圓家所破。何者若執本有之用譬之樹木。工匠揆則任曲者梁用。直者桁用。長者槊用。短者箭用。本有之用。亦復如是。佛即破之。草木生時無樑箭用。工匠所裁。因緣獲用。若裁曲為直。曲無樑用。展直為曲直無桁用。割長為籌長無槊用。折短為薪短

【現代漢語翻譯】現代漢語譯本：理，如果不是本來就有的作用，那麼眾生就必定應該成佛。現在還是因，因是本來就有的，果是後來才有的。本來有具有後來有的道理，這就是功用的意義。有人質疑第一種觀點，如果說眾生身中已經有了佛果，這就犯了因中含果的過失，如同食物中已經有了糞便，少女已經有了孩子。如果已經具備了佛果，為什麼還住在煩惱中不肯出來呢？為什麼不放光動地呢？所以經文中說『如果說有的話，為什麼默然不語』，正是爲了破除這種執著。其次質疑第二種觀點，這種成佛的道理，如果是常為相續，常為凝然，如果是相續常，又怎麼說是本來有佛果的道理呢？如果是凝然常，那麼因中含果的過失就和前面一樣。質疑第三種觀點，如果說本來有具備後來有，也應該本來有常住，又有無常。本來有隻能是常，不能是無常，本來有隻是本來有，怎麼會有後來有呢？又如果本來有有後來有，也應該無常有常。無常不能有常，本來有怎麼會有後來有呢？又本來有有後來有，那麼了因有生因。如果了因了，本來有是常，生因生，後來有是無常，不能相互擁有，那麼現在本來有怎麼會有後來有呢？鷸蚌相爭，互相指責對方的錯誤，由來已久。現在應當闡明這個道理。如果一定執著本來有當有，就不是三藏通教的宗旨，而是別教圓教四門的意思。本來有是有門，當有是無門，雙取是亦有亦無門，雙遣是非有非無門。別教偏執，不融通門理，兩方面都失去，被圓教所破。為什麼呢？如果執著本來有的作用，譬如樹木，工匠衡量，彎曲的就做梁，直的就做桁，長的就做槊，短的就做箭。本來有的作用，也是這樣。佛就破斥這種觀點，草木生長時沒有梁箭的作用，是工匠所裁剪，因緣和合才獲得作用。如果裁剪彎曲的為直的，彎曲的就沒有梁的作用，展開直的為彎曲的，直的就沒有桁的作用，割長的為短的，長的就沒有槊的作用，折短的為柴火，短的現代漢語譯本：就沒有箭的作用。

【English Translation】 English version: The principle, if it were not a function that is inherently present, then all sentient beings would necessarily become Buddhas. Now it is still the cause, the cause is inherently present, the effect is something that arises later. The inherently present possesses the principle of the subsequently arising, and this is the meaning of function. Someone questions the first view, if it is said that within the bodies of sentient beings there is already the fruit of Buddhahood, then this commits the fault of 'fruit within the cause', like feces already being present in food, or a child already being present in a virgin. If one already possesses the fruit of Buddhahood, why does one still dwell in afflictions and refuse to emerge? Why does one not emit light and shake the earth? Therefore, the text says, 'If it is said to exist, why is there silence?' This is precisely to refute this attachment. Secondly, questioning the second view, this principle of attaining Buddhahood, if it is constantly continuous, constantly solidified, if it is continuous and constant, how can it be said to be the principle of the inherently present fruit of Buddhahood? If it is solidified and constant, then the fault of 'fruit within the cause' is the same as before. Questioning the third view, if it is said that the inherently present possesses the subsequently arising, it should also be that the inherently present is both permanent and impermanent. The inherently present can only be permanent, not impermanent. The inherently present is only the inherently present, how can there be the subsequently arising? Furthermore, if the inherently present has the subsequently arising, it should also be that the impermanent has the permanent. The impermanent cannot have the permanent, how can the inherently present have the subsequently arising? Furthermore, if the inherently present has the subsequently arising, then the enabling cause has the productive cause. If the enabling cause enables, the inherently present is permanent, the productive cause produces, the subsequently arising is impermanent, they cannot possess each other, so how can the inherently present now have the subsequently arising? The snipe and the clam fight, mutually accusing each other of being wrong, this has been going on for a long time. Now we should clarify this principle. If one is determined to cling to the inherently present as having the subsequently arising, then this is not the tenet of the Three Pitakas (Tripitaka) and the Common Teaching, but rather the meaning of the Four Gates of the Distinct and Perfect Teachings. The inherently present is the 'is' gate, the subsequently arising is the 'is not' gate, taking both is the 'is and is not' gate, rejecting both is the 'neither is nor is not' gate. The Distinct Teaching is biased and does not integrate the principles of the gates, losing both sides, and is refuted by the Perfect Teaching. Why? If one clings to the function of the inherently present, it is like trees, the craftsman measures them, the crooked ones are used for beams, the straight ones are used for purlins, the long ones are used for spears, the short ones are used for arrows. The function of the inherently present is also like this. The Buddha refutes this view, when grasses and trees grow, they do not have the function of beams and arrows, it is the craftsman who cuts them, and the conditions come together to obtain the function. If one cuts the crooked into straight, the crooked has no function as a beam, if one stretches the straight into crooked, the straight has no function as a purlin, if one cuts the long into short, the long has no function as a spear, if one breaks the short into firewood, the short English version: has no function as an arrow.

無箭用。何得苦執本有之用。經云。三世有法無有是處。何得苦執本有當有。當本不立勝用安在耶。若專難破復失適緣。何者理非本非當。非亦本當非非本當。有四利益。或言本有即是常用。或言當有即是無常用。或亦當亦本即常無常雙用。或非當非本。即雙非不用之用。本有常用攝一切法何得無三門用。三門亦攝一切法。何得無本有常用文云。大般涅槃是諸佛法界。即其義也。是為圓教赴緣。論此四用大獲利益不同舊義(云云)。二當有用者先出舊解。解有三。一云理出萬惑之外須除惑都盡乃可見之。譬十重紙裹柱雖除九重終不見柱。並盡乃見。二引漸備經明一切智慧皆漸漸滿不可一期並悟也。三云真諦可漸知佛果可頓得。何者即俗而真。更非遠物所以真可分知。佛果超在惑外。不即生死故不可漸知。有人難初義。若理不可漸見惑豈可漸除。既不見理由何除惑。若言理可漸見夫理若是分。可作分知。理既圓通若為漸解。若初見稱后見與后無異不名漸見。若初不稱后不名頓見(云云)。若言見真者須漸。得佛須頓。是義不然。釋論云。若如法觀佛般若與涅槃。是三則一相。華嚴云。虛妄多分別生死涅槃異。迷惑聖賢法。不識無上道。真與涅槃既其不異。云何真漸果頓耶。今明。諸解更相馳逐。水動珠昏。然理非遠近。

【現代漢語翻譯】現代漢語譯本沒有箭矢可用，為何還要執著于原本就有的作用呢？經書中說，『三世有法，無有是處』（過去、現在、未來這三世中，認為存在永恒不變的法則，是沒有道理的）。為何還要執著于原本就有的和將來才有的呢？如果原本和將來都不能成立，殊勝的作用又在哪裡呢？如果只是專門地駁斥，又會失去適應機緣。什麼道理既不是原本就有的，也不是將來才有的呢？既不是『亦本亦當』，也不是『非本非當』，有四種利益。或者說，『本有』就是『常用』，或者說，『當有』就是『無常用』，或者『亦當亦本』就是『常無常雙用』，或者『非當非本』，就是『雙非不用之用』。『本有常用』涵蓋一切法，為何沒有三門的作用呢？三門也涵蓋一切法，為何沒有『本有常用』的說法呢？經文說，『大般涅槃是諸佛法界』，就是這個意思。這是圓教適應機緣。討論這四種作用，能獲得巨大的利益，不同於舊有的解釋（此處省略）。第二種是『當有用』，先提出舊有的解釋。舊有的解釋有三種：第一種認為，真理在萬般迷惑之外，必須把迷惑完全去除才能見到真理。比如用十層紙包裹柱子，即使去除九層，最終還是見不到柱子，必須全部去除才能見到。第二種引用《漸備經》，說明一切智慧都是漸漸圓滿的，不可能一下子全部領悟。第三種認為，真諦可以逐漸瞭解，佛果可以頓悟。因為真諦是即俗而真，並非遙遠之物，所以真諦可以逐漸瞭解。佛果超越在迷惑之外，不即是生死，所以不可能逐漸瞭解。有人反駁第一種觀點，如果真理不能逐漸見到，迷惑怎麼能逐漸去除呢？既然見不到真理，又憑什麼去除迷惑呢？如果說真理可以逐漸見到，那麼真理如果是可以分割的，就可以分割地瞭解。真理既然是圓融通達的，又怎麼能逐漸理解呢？如果最初見到的和後來見到的沒有區別，就不能稱為『漸見』。如果最初見到的和後來見到的不一樣，就不能稱為『頓見』（此處省略）。如果說見到真諦需要漸悟，得到佛果需要頓悟，這種說法是不對的。《釋論》中說，如果如法觀察，佛、般若和涅槃，這三者是一樣的。《華嚴經》中說，虛妄的分別產生生死和涅槃的差異，迷惑了聖賢的法則，不認識無上的道。真諦和涅槃既然沒有區別，為什麼真諦是漸悟，佛果是頓悟呢？現在說明，各種解釋互相矛盾，就像水流動使珠子變得渾濁。然而，真理並非遙遠。

【English Translation】 English version Without arrows to use, why cling to the inherent function? The sutra says, 'In the three times, there is no such thing as a fixed dharma.' (referring to the past, present, and future, asserting that there is no eternally unchanging law). Why cling to what is inherently present and what will be? If the inherent and the future cannot be established, where does the supreme function lie? If one only engages in refutation, one loses the opportune connection. What principle is neither inherent nor future? Neither 'both inherent and future' nor 'neither inherent nor future' yields four benefits. Some say 'inherent' is 'constant use,' others say 'future' is 'non-constant use,' others 'both future and inherent' is 'both constant and non-constant use,' and others 'neither future nor inherent' is 'the use of negating both.' 'Inherent constant use' encompasses all dharmas, why would it lack the function of the three doors? The three doors also encompass all dharmas, why would it lack the statement of 'inherent constant use'? The text says, 'The Great Nirvana is the Dharma Realm of all Buddhas,' which is the meaning. This is the perfect teaching adapting to conditions. Discussing these four uses yields great benefits, differing from the old interpretations (omitted here). The second is 'future use,' first presenting the old interpretations. There are three old interpretations: The first believes that truth lies beyond all delusions, and one must completely remove delusions to see the truth. Like a pillar wrapped in ten layers of paper, even removing nine layers, one still cannot see the pillar; one must remove all layers to see it. The second quotes the Gradual Completion Sutra, explaining that all wisdom gradually becomes complete and cannot be fully realized all at once. The third believes that the true meaning (satya) can be gradually understood, while the Buddha fruit can be attained suddenly. Because the true meaning is true in the midst of the mundane and is not something distant, it can be gradually understood. The Buddha fruit transcends delusion and is not identical to birth and death, so it cannot be gradually understood. Someone refutes the first view, saying that if truth cannot be gradually seen, how can delusion be gradually removed? Since one cannot see the truth, how can one remove delusion? If truth can be gradually seen, and if truth is divisible, then it can be understood in parts. Since truth is perfectly integrated, how can it be gradually understood? If what is seen initially is no different from what is seen later, it cannot be called 'gradual seeing.' If what is seen initially is different from what is seen later, it cannot be called 'sudden seeing' (omitted here). If one says that seeing the true meaning requires gradual enlightenment and attaining the Buddha fruit requires sudden enlightenment, this is not correct. The Shastra says that if one observes according to the Dharma, the Buddha, Prajna (wisdom), and Nirvana are all the same. The Avatamsaka Sutra says that false discriminations create differences between birth and death and Nirvana, confusing the laws of sages and not recognizing the supreme path. Since the true meaning and Nirvana are not different, why is the true meaning gradual and the Buddha fruit sudden? Now, I explain that the various interpretations contradict each other, like water stirring and clouding a pearl. However, truth is not distant.

見理之智寧得漸頓。智若漸頓寧得稱理。如方入圓殊不相應。如理而解解如於理。不見相而見。無所得即是得耳。有因緣故亦得漸頓。此中應有四句。漸漸漸頓頓漸頓頓。漸漸尚非漸頓。況復頓漸。漸頓尚非頓漸況復頓頓。法華玄廣說。頓漸者無差別中差別耳。頓頓者差別中無差別耳。三種修三種見明宗中意是也。漸頓修漸頓見者。是不定觀意也。漸更不同又開四句。漸修漸見。漸修頓見。漸修頓漸見。漸修非頓漸見。見此一句意餘三句亦可解。四四十六句不同。當知顯體之用甚多。那隻作一兩種解耶。文云王家力士一人當千。種種技藝能勝千。故一人當千。又云。譬如大地草木為眾生用。我法亦爾。當知用同草木比大力士。故知用不一也。舊論照境之用不同。問。俗有三世流動萬境去來佛智若為照之。若逐境去來則生滅無常。若不逐境去來則不與境相稱。由此一問七解不同。冶城嵩云。佛智乃無大期死滅。猶有唸唸流動逐境去來。此人臨終舌爛口中浪語之過現驗也。二藥師解。佛智體是常住。用是無常逐境去來。此解亦違經。經云。若正見者當說如來定是無為。那忽體是無為用是有為。三光宅云。若無常之智照常住境而不逐境是常。今常住之智照無常之境。豈應逐境無常。此亦不可。四作九世照境義明。此境雖在未

【現代漢語翻譯】現代漢語譯本見理之智（領悟真理的智慧）是漸悟還是頓悟？如果智慧有漸悟和頓悟之分，還能稱得上是真理嗎？就像方形和圓形，完全不相符。如果依循真理去理解，理解又符合真理，那麼就能不執著于表象而見到真諦。無所求就是最大的收穫。因為因緣和合，所以也可以有漸悟和頓悟。這裡面應該有四種情況：漸漸、漸頓、頓漸、頓頓。漸漸尚且不是漸頓，更何況頓漸？漸頓尚且不是頓漸，更何況頓頓？《法華玄義》廣義地說，頓漸是在沒有差別中的差別。頓頓是在差別中沒有差別。三種修持，三種見解，這是明宗的要義。漸修漸見、漸修頓見，是不定觀的含義。漸修更可以展開為四句：漸修漸見，漸修頓見，漸修頓漸見，漸修非頓漸見。理解了這一句，其餘三句也可以理解。四四一十六句各有不同，應當明白顯現本體的功用非常多，怎麼能只用一兩種解釋呢？經文說，『王家的力士，一人能抵擋千人。』因為種種技藝能夠勝過千人，所以一人能抵擋千人。又說，『譬如大地上的草木，為眾生所用，我的佛法也是如此。』應當明白，佛法的功用如同草木，又如同大力士，所以要知道佛法的功用不是單一的。舊的理論認為，照見境界的功用是不同的。有人問：世俗有三世的流動，萬境的來去，佛的智慧如何照見這些？如果跟隨境界的來去，就會有生滅無常；如果不跟隨境界的來去，就不能與境界相符。因為這個問題，有七種不同的解釋。冶城嵩說：佛的智慧沒有終結和死亡，仍然有唸唸流動，跟隨境界的來去。這個人臨終時舌頭潰爛，口中胡言亂語，這就是現世的報應。第二種是藥師的解釋：佛的智慧本體是常住不變的，功用是無常的，跟隨境界的來去。這種解釋也違背了經義。經中說：如果真正明見真理的人，應當說如來一定是無為的。怎麼能說本體是無為的，而功用是有為的呢？第三種是光宅的觀點：如果無常的智慧照見常住的境界，而不跟隨境界，那就是常。現在常住的智慧照見無常的境界，怎麼能跟隨境界而變得無常呢？這也是不可取的。第四種是作九世照境義的闡明：即使這個境界在未來

【English Translation】 English version Is the wisdom of seeing the truth (Jian Li Zhi Zhi) (wisdom of understanding the truth) gradual or sudden? If wisdom is divided into gradual and sudden enlightenment, can it still be called truth? Like a square and a circle, they are completely incompatible. If you understand according to the truth, and the understanding conforms to the truth, then you can see the essence without being attached to appearances. Having no desires is the greatest gain. Because of the combination of causes and conditions, there can also be gradual and sudden enlightenment. There should be four situations here: gradual-gradual, gradual-sudden, sudden-gradual, and sudden-sudden. Gradual-gradual is not even gradual-sudden, let alone sudden-gradual? Gradual-sudden is not even sudden-gradual, let alone sudden-sudden? 《Fa Hua Xuan Yi》 (The Profound Meaning of the Lotus Sutra) broadly says that sudden-gradual is the difference in no difference. Sudden-sudden is no difference in difference. Three kinds of cultivation and three kinds of views, this is the essence of Ming Zong (clarifying the doctrine). Gradual cultivation and gradual seeing, gradual cultivation and sudden seeing, are the meanings of indefinite contemplation. Gradual cultivation can be further expanded into four sentences: gradual cultivation and gradual seeing, gradual cultivation and sudden seeing, gradual cultivation and sudden-gradual seeing, gradual cultivation and non-sudden-gradual seeing. If you understand this sentence, the other three sentences can also be understood. The sixteen sentences are different, and it should be understood that the function of manifesting the essence is very many, how can it be explained in only one or two ways? The scripture says, 'The strongman of the royal family can resist a thousand people.' Because various skills can surpass a thousand people, one person can resist a thousand people. It also says, 'For example, the grass and trees on the earth are used by all beings, and my Dharma is also like this.' It should be understood that the function of the Dharma is like grass and trees, and also like a strongman, so it should be known that the function of the Dharma is not singular. The old theory believes that the function of illuminating the realm is different. Someone asked: The secular world has the flow of the three worlds, and the coming and going of all realms, how does the wisdom of the Buddha illuminate these? If you follow the coming and going of the realm, there will be birth and death impermanence; if you do not follow the coming and going of the realm, you cannot be consistent with the realm. Because of this question, there are seven different explanations. Ye Cheng Song said: The wisdom of the Buddha has no end and death, and there are still thoughts flowing, following the coming and going of the realm. This person's tongue rotted in his mouth and he talked nonsense at the time of his death, which is the present retribution. The second is the explanation of Bhaisajyaguru (Yaoshi) (Medicine Buddha): The essence of the Buddha's wisdom is permanent, and the function is impermanent, following the coming and going of the realm. This explanation also violates the meaning of the scriptures. The scripture says: If a person who truly sees the truth should say that the Tathagata (Rulai) (Thus Come One) must be non-active. How can you say that the essence is non-active, and the function is active? The third is the view of Guang Zhai: If impermanent wisdom illuminates the permanent realm without following the realm, then it is permanent. Now that permanent wisdom illuminates the impermanent realm, how can it follow the realm and become impermanent? This is also not advisable. The fourth is to clarify the meaning of illuminating the realm in the nine worlds: Even if this realm is in the future

來。復有當現在當過去義。今遂來現在及過去我皆照竟。所以不生滅也。此亦不可。向在未來時猶是當現在未正現在。今遂來在現在即作正現在。照當知已息。豈不生滅耶。五作逆照義云。如來道迎正覺時初一念並逆照萬境。從初流來至后成佛並皆照竟。后萬境自有去來我都不更新照。如天子初登極時。並付製法後人犯者。隨輕重治不更復制也。此亦不可。佛智照境何嘗暫息忽言初照后都不照。縱令如此終不與境相稱。六開善云。佛在因日導發初心已能橫照數境豎照數時。次入初地一念橫照百法豎照百時。二地千法乃至佛地一念橫照萬法豎照萬時。如懸鏡高臺。此亦不可。鏡照先無而後有未免無常之難。七靈味更借虛空為喻。萬物在空空不生滅物自去來。此亦不然。佛智靈知豈同頑空。今明三藏教中二諦不相即。故二智各照。所以諸解喧喧若此。若通教中。二諦相即二智二而不二。尚無此諍。況復三諦即一諦。一諦即三諦。三智即一智一智即三智。一照即一切照。一切照即一照。非一非一切不可思議。寧復有此微淺問答耶。又開善解。佛智照真與真冥。無復智境之異。智體與真境都復不殊。約位分別。凡夫不冥不會。因中聖人會而不冥。佛果亦冥亦會。第二解云。佛智是靈知真諦是無知。二體既殊。豈可並有知同無知

【現代漢語翻譯】現代漢語譯本：還有一種說法，認為如來具有照見未來、現在和過去三時的能力。現在既然已經照見了現在和過去，所以就不會有生滅。這種說法也是不成立的。因為在未來時，它仍然是『當現在』，還沒有真正成為『現在』。現在如果變成了『現在』，那就成了真正的『現在』。照見『當』，就應該知道它已經停止了，難道不是生滅嗎？第五種說法是『逆照』的含義。例如，如來在證得正覺時，最初一念就逆向照見萬境，從最初的流轉到後來成佛，全部都照見。之後萬境自有來去，如來都不再重新照見，就像天子初次登基時，制定好法律，之後有人觸犯，就按照輕重來處罰，不再重新制定法律一樣。這種說法也是不成立的。佛的智慧照見境界，怎麼會暫時停止，忽然說最初照見，之後就不再照見呢？縱然是這樣，最終也不能與境界相稱。第六種說法是開善的觀點，認為佛在因地修行時，發起初心就已經能夠橫向照見多個境界，縱向照見多個時間。進入初地時，一念之間橫向照見百法，縱向照見百時。二地照見千法，乃至佛地一念之間橫向照見萬法，縱向照見萬時，就像在高臺上懸掛鏡子一樣。這種說法也是不成立的。鏡子照見事物，先是沒有，然後才有，終究免不了無常的困境。第七種說法是靈味借用虛空來比喻。萬物存在於虛空中，虛空不生不滅，萬物自己有來有去。這種說法也是不對的。佛的智慧具有靈知，怎麼能和頑固的虛空相比呢？現在說明三藏教（Tripitaka）中，二諦（two truths）是不相即的，所以二智（two wisdoms）各自照見。因此各種解釋才會如此喧囂。如果是在通教（common teaching）中，二諦相即，二智二而不二，尚且沒有這種爭論，更何況是三諦（three truths）即一諦（one truth），一諦即三諦，三智即一智，一智即三智，一照即一切照，一切照即一照，非一非一切，不可思議。哪裡還會有這種微小的問答呢？另外，開善解釋說，佛的智慧照見真如（tathata），與真如冥合，沒有智慧和境界的差別，智慧的本體與真如的境界完全沒有差別。從位次上分別，凡夫不冥合也不會悟會，因地修行的聖人會悟而沒有冥合，佛果既冥合又會悟。第二種解釋說，佛的智慧是靈知，真諦是無知，二者的本體既然不同，怎麼能既有知又無知呢？

【English Translation】 English version: Furthermore, there is a view that the Tathagata possesses the ability to illuminate the three times: future, present, and past. Now that the present and past have been illuminated, there will be no arising and ceasing. This is also untenable. Because in the future time, it is still the 'about-to-be-present,' not yet truly becoming 'present.' If the 'about-to-be-present' now becomes 'present,' then it becomes the true 'present.' Illuminating the 'about-to-be,' one should know that it has ceased. Isn't that arising and ceasing? The fifth view is the meaning of 'reverse illumination.' For example, when the Tathagata attained perfect enlightenment, the very first thought reversed and illuminated all phenomena, from the initial flow to the later attainment of Buddhahood, all were illuminated. Afterwards, the myriad phenomena have their own coming and going, and the Tathagata does not re-illuminate them, just like when the emperor first ascends the throne, he establishes laws, and afterwards, if someone violates them, they are punished according to the severity of the offense, without re-establishing the laws. This is also untenable. How could the Buddha's wisdom, which illuminates phenomena, temporarily cease, suddenly saying that it initially illuminated and then no longer illuminates? Even if it were so, it would ultimately not be commensurate with the phenomena. The sixth view is that of Kaisan, who believes that when the Buddha was cultivating in the causal stage, having aroused the initial aspiration, he was already able to horizontally illuminate multiple realms and vertically illuminate multiple times. Upon entering the first ground (bhumi), in a single thought, he horizontally illuminates a hundred dharmas and vertically illuminates a hundred times. In the second ground, he illuminates a thousand dharmas, and so on, until the Buddha ground, in a single thought, he horizontally illuminates ten thousand dharmas and vertically illuminates ten thousand times, like hanging a mirror on a high platform. This is also untenable. When a mirror illuminates things, first there is nothing, and then there is something, ultimately unable to avoid the difficulty of impermanence. The seventh view is that Lingwei borrows the analogy of empty space. All things exist in empty space, empty space does not arise or cease, and things themselves have coming and going. This is also incorrect. How can the Buddha's wisdom, which possesses spiritual awareness, be compared to stubborn empty space? Now, it is explained that in the Tripitaka teaching, the two truths (dve satyani) are not identical, so the two wisdoms (dve jnane) each illuminate separately. Therefore, various explanations are so noisy. If it were in the common teaching (sadharana-yana), the two truths are identical, and the two wisdoms are two but not two, there would not even be this dispute, let alone the three truths (tri-satya) being identical to the one truth (eka-satya), the one truth being identical to the three truths, the three wisdoms being identical to the one wisdom, the one wisdom being identical to the three wisdoms, one illumination being identical to all illumination, all illumination being identical to one illumination, neither one nor all, inconceivable. Where would there be such minor questions and answers? Furthermore, Kaisan explains that the Buddha's wisdom illuminates suchness (tathata), merging with suchness, without the difference between wisdom and realm, the essence of wisdom and the realm of suchness being completely without difference. Distinguishing from the perspective of stages, ordinary people do not merge or comprehend, the sages who cultivate in the causal stage comprehend but do not merge, and the Buddha fruit both merges and comprehends. The second explanation says that the Buddha's wisdom is spiritual awareness, and the true truth is non-awareness. Since the essence of the two is different, how can there be both awareness and non-awareness?

。但會之既極詺之為冥。豈得有冥異會。慧印三昧經云。冥不冥寂不寂。肇論亦有用冥體寂之語。今難。佛之真智既其冥真與真不異。佛之俗智亦應冥俗與俗不異。佛雖知幻而非幻人。若爾佛雖知俗不可冥俗。佛雖冥真不可同真。不應作如此冥真冥俗義。冥真不出二乘。冥俗不出凡夫境界。云何得是佛智用耶(云云)。三自在起用。用遍法界廣不可委。文云譬如大地一切草木為眾生用。我法亦爾。當知勝用無量無邊。且約三種。一不可思議用。二二鳥雙游用。三善惡邪正雙攝用。不可思議用者。舊釋有七。一云令他見須彌入芥子。其實不入。唯應度者乃能見之。此解不可。若不入者何謂神通。二解實入。但佛神力蹙大令小開小令大。此亦不可。若爾乃以大容小何謂以小容大。三解不知入與不入。既是不可思議。那可定判入與不入。此亦不可。佛果上地皆是不可思議。盡應不可解。餘者盡言可解。至此一義獨言不知耶。四若有則相妨。小大皆空故相容。此亦不可。若其皆可何所論入。亦無大小也。五大中有小性小中有大性。以芥子之大性容須彌之小性。此亦不可。若執定性過同外道。又似毗曇。又還是大容於小。何謂以小容大。六地論解。大無大相。不無無相之大。小無小相。不無無相之小。以無相之小。容無相之大。

【現代漢語翻譯】現代漢語譯本：然而，當體會達到極致時，便稱之為『冥』（ming，幽深、寂靜）。難道會有與『冥』不同的體會嗎？《慧印三昧經》說：『冥而不冥，寂而不寂。』僧肇的《肇論》中也有『用冥體寂』的說法。現在提出疑問：佛的真智既然能夠冥合真如，並且與真如沒有差別，那麼佛的俗智也應該能夠冥合世俗，並且與世俗沒有差別。佛雖然知道世俗是虛幻的，但他並不是虛幻的人。如果這樣，佛雖然知道世俗，卻不能冥合世俗；佛雖然冥合真如，卻不能等同於真如。不應該這樣理解冥合真如、冥合世俗的含義。冥合真如超不出二乘（聲聞乘和緣覺乘）的境界，冥合世俗超不出凡夫的境界。怎麼能說是佛智的作用呢？（云云）三自在（指佛的三種自在力：身自在、語自在、意自在）發起作用，其作用遍及法界，廣大而不可詳述。《華嚴經》中說：『譬如大地，一切草木都為眾生所用，我的佛法也是如此。』應當知道殊勝的作用是無量無邊的。且約略說三種：一、不可思議用；二、二鳥雙游用；三、善惡邪正雙攝用。不可思議用，舊時的解釋有七種。第一種解釋說，讓別人看見須彌山（Sumeru，佛教宇宙觀中的中心山）進入芥子（mustard seed，極小的種子）之中，實際上並沒有進入，只有應該被度化的人才能看見。這種解釋不可取。如果沒有進入，那還算什麼神通？第二種解釋說，確實進入了，但是佛的神力壓縮大的使其變小，展開小的使其變大。這種解釋也不可取。如果是這樣，那就是用大的容納小的，怎麼能說是用小的容納大的？第三種解釋說，不知道進入還是沒有進入，既然是不可思議，怎麼能斷定進入還是沒有進入？這種解釋也不可取。佛果上的境界都是不可思議的，都應該不可理解，其餘的都說是可以理解的，唯獨這一條說不知道嗎？第四種解釋說，如果有（大小的）相，就會互相妨礙，因為大小都是空性的，所以能夠互相容納。這種解釋也不可取。如果一切都可以（容納），那還討論什麼進入不進入？也沒有大小之分了。第五種解釋說，大的之中有小的自性，小的之中有大的自性，用芥子的大自性容納須彌山的小自性。這種解釋也不可取。如果執著于固定的自性，就和外道一樣了，又像是毗曇宗的觀點，還是大的容納小的，怎麼能說是用小的容納大的？第六種是《地論》的解釋，大的沒有大的相，但不是沒有無相的大；小的沒有小的相，但不是沒有無相的小。用無相的小，容納無相的大。

【English Translation】 English version: However, when the experience reaches its extreme, it is called 'Ming' (冥, profound and silent). Could there be an experience different from 'Ming'? The Wisdom Seal Samadhi Sutra says, 'Ming without Ming, Silence without Silence.' Sengzhao's Zhao Lun also has the saying 'using Ming to embody Silence.' Now, a question is raised: Since the Buddha's true wisdom can merge with Suchness (真如, true thusness) and is not different from Suchness, then the Buddha's conventional wisdom should also be able to merge with the mundane and not be different from the mundane. Although the Buddha knows that the mundane is illusory, he is not an illusory person. If so, although the Buddha knows the mundane, he cannot merge with the mundane; although the Buddha merges with Suchness, he cannot be the same as Suchness. The meaning of merging with Suchness and merging with the mundane should not be understood in this way. Merging with Suchness does not go beyond the realm of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), and merging with the mundane does not go beyond the realm of ordinary people. How can it be said to be the function of the Buddha's wisdom? (etc.) The Three Freedoms (三自在, referring to the Buddha's three kinds of freedom: freedom of body, freedom of speech, and freedom of mind) arise and function, and their function pervades the Dharma Realm (法界, realm of reality), which is vast and cannot be described in detail. The Avatamsaka Sutra says, 'For example, the earth, all plants and trees are used by sentient beings, and my Dharma is also like this.' It should be known that the supreme function is immeasurable and boundless. Let's briefly talk about three types: 1. Inconceivable Function; 2. Two Birds Flying Together Function; 3. Function of Universally Embracing Good, Evil, Heresy, and Righteousness. The Inconceivable Function, the old interpretations have seven types. The first interpretation says that it allows others to see Mount Sumeru (須彌山, the central mountain in Buddhist cosmology) enter into a mustard seed (芥子, extremely small seed), but in reality, it does not enter. Only those who should be saved can see it. This interpretation is not acceptable. If it does not enter, then what is the meaning of supernatural power? The second interpretation says that it does enter, but the Buddha's divine power compresses the large to make it small and expands the small to make it large. This interpretation is also not acceptable. If so, then it is using the large to contain the small, how can it be said to be using the small to contain the large? The third interpretation says that it is not known whether it enters or does not enter. Since it is inconceivable, how can it be determined whether it enters or does not enter? This interpretation is also not acceptable. The realms of the Buddha's fruition are all inconceivable and should all be incomprehensible. The rest are said to be comprehensible, but only this one is said to be unknown? The fourth interpretation says that if there are (large and small) forms, they will hinder each other, because both large and small are empty in nature, so they can accommodate each other. This interpretation is also not acceptable. If everything can (accommodate), then what is the point of discussing entering or not entering? There is also no distinction between large and small. The fifth interpretation says that there is a small nature in the large and a large nature in the small, using the large nature of the mustard seed to contain the small nature of Mount Sumeru. This interpretation is also not acceptable. If one clings to a fixed nature, it is the same as the heretics, and it is also like the view of the Sarvastivada school, and it is still the large containing the small, how can it be said to be using the small to contain the large? The sixth is the interpretation of the Treatise on the Ten Stages (地論), the large has no large form, but it is not without the formless large; the small has no small form, but it is not without the formless small. Using the formless small to contain the formless large.

無相之大。還入無相之小。此亦不可。大小本是相既言無相那有大小。若有大小應是有相。若定無相還同空也。七興皇云。諸法本無大小。因緣假名相待假說大為小。假說小為大。說大為小。小是大小。說小為大。大是小大。故得相容。此亦不可。大不自大。待小為大。小不自小。待大為小。此墮他性義。自性大小尚不能相容。他性大小那得相容。今明小不自小亦不由大故小。大不自大亦不由小故大因緣故小大。亦不離大離小。不在內外兩中間。亦不常自有。不可思議。大亦如是。通達此理故即事而真。唯應度者見不思議。須彌之高廣入于不思議芥子之微小。是名以不思議之大入于不思議之小。住首楞嚴能建大義如經廣說(云云)。一往明。不思議用在於道后。其理實通。乃至善惡邪正等例如是。所謂四趣是邪人天為正。又三界是邪二乘為正。又二乘偏邪菩薩為正(云云)。邪正兩用亦遍法界。四趣是惡人天是善。又三界悉是惡二乘是善。又二乘是惡菩薩為善。此用亦遍法界。三界皆悉無常二乘是三無為常。又二乘是無常菩薩是常。常無常用亦遍法界。其門略義廣也。常無常雙用者俱亡二邊。如鳥喻品中說。即是一時雙用也。前後倒瀉即是異時偏用。宜一時即並用。宜前後即單用。不必一種。用自在故。善惡雙用。如

迦葉品中說。善星至惡尚能攝受令得出家。況復善者寧當不攝。或雙用或前後(云云)。三邪正善惡俱攝者。陳如品中說。邪即外道。正即陳如弘廣。邪即諸魔。正即阿難。平等皆攝。巧施妙用。游諸世間作大利益。若見此意即是自在之用。善巧四隨稱機利益。住首楞嚴種種示現不動法性。其見聞者無不蒙益。此義可知不俟多說(云云)。問此一章五意云何。答例前可解。若總論三用即釋名意。若專本用即是體意。若專當用即是宗意。若專自在用。即是用意。若分別三用即是教意。

第五釋教相者。為二。一增數。二經來緣起。增數者。謂一乳二字三修四教五味也。所言乳者此名則通。外道言教亦稱為乳。文云。是時舊醫純用乳藥。二乘言教亦稱為乳。阿含云。舍利弗是所生母。目連是乳母。二人說法生養四眾。後文亦云。聲聞緣覺佛性如乳。菩薩教行亦稱為乳。故云手出香色乳。施令得飽滿。佛教亦稱為乳。故目連騰請云。譬如犢子其生未久若不得乳必死無疑。又云。醫占王病定須服乳。乳名既通。若為分別。舊醫偷教。竊取乳名。不解其義。而為相續悅意轉動薄皮所誑起四顛倒毒亂心中多所傷害。即邪教也。二乘乳者。佛以方便合三種藥。謂咸苦酢。二乘之人用此方便。為於四眾治彼邪乳。如以楔出楔。此

【現代漢語翻譯】現代漢語譯本《迦葉品》中說：『善星（一位比丘的名字）即使墮落到邪惡的境地，尚且能夠被攝受而出家，更何況是善良的人呢，難道不應該被攝受嗎？』或者同時運用，或者先後運用（此處省略）。三種邪、正、善、惡都攝受的情況，在《陳如品》中說：『邪』指的是外道，『正』指的是陳如（憍陳如，佛陀最早的五比丘弟子之一）的弘揚和傳播。『邪』指的是諸魔，『正』指的是阿難（佛陀的十大弟子之一，以記憶力超群著稱）。平等地全部攝受，巧妙地施展妙用，遊歷于各個世間，做出巨大的利益。如果領會了這個意思，那就是自在的運用。善巧地運用四種隨順（隨樂欲、隨方便、隨時、隨力），根據根機利益眾生。安住于首楞嚴三昧（一種強大的禪定），種種示現，而不動搖法性。凡是見到或聽聞的人，沒有不蒙受利益的。這個道理顯而易見，不需要多說（此處省略）。問：這一章的五種含義是什麼？答：可以按照前面的例子來理解。如果總的來說三種運用，那就是解釋名稱的含義。如果專門說根本的運用，那就是本體的含義。如果專門說當下的運用，那就是宗旨的含義。如果專門說自在的運用，那就是作用的含義。如果分別說三種運用，那就是教義的含義。第五，解釋教相，分為兩部分：一是增數，二是經來緣起。增數指的是：一乳、二字、三修、四教、五味。所說的『乳』，這個名稱是通用的。外道的言教也可以稱為『乳』。經文中說：『這時，舊醫（指外道）純粹使用乳藥。』二乘（聲聞乘和緣覺乘）的言教也可以稱為『乳』。《阿含經》中說：『舍利弗（佛陀的十大弟子之一，以智慧著稱）是所生母，目連（佛陀的十大弟子之一，以神通著稱）是乳母。』這兩人說法，生養四眾。後面的經文也說：『聲聞、緣覺的佛性如同乳。』菩薩的教導和修行也可以稱為『乳』，所以說『手中流出香色乳，施捨令眾生得到飽滿。』佛教也可以稱為『乳』，所以目連騰請說：『譬如小牛，出生不久，如果得不到乳，必定會死亡無疑。』又說：『醫生占卜國王的病情，斷定必須服用乳。』『乳』這個名稱既然是通用的，那麼如何區分呢？舊醫（外道）偷竊佛教的教義，竊取『乳』這個名稱，不理解其中的含義，而被相續不斷的悅意轉動薄皮（指虛妄的表象）所迷惑，生起四種顛倒（常、樂、我、凈），毒害擾亂內心，多有傷害。這就是邪教。二乘的『乳』，佛陀以方便法門，混合三種藥，即咸、苦、酢。二乘之人運用這種方便法門，為四眾弟子治療邪『乳』，如同用楔子拔出楔子。這

【English Translation】 English version In the Kashyapa Chapter, it says: 'Even Shanxing (name of a Bhikkhu), who had fallen into evil, could still be accepted and allowed to leave home. How much more so should good people be accepted?' Either use them together or one after the other (omitted here). The case of accepting all three: evil, righteousness, good, and bad, is mentioned in the Chenru Chapter: 'Evil' refers to the heretics, 'righteousness' refers to Chenru's (Kaundinya, one of the first five disciples of the Buddha) propagation and dissemination. 'Evil' refers to all the demons, 'righteousness' refers to Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory). Accepting all equally, skillfully employing wonderful functions, traveling through all worlds, and creating great benefits. If one understands this meaning, it is the use of freedom. Skillfully using the four compliances (according to pleasure, according to convenience, according to time, according to strength), benefiting sentient beings according to their capacities. Abiding in the Shurangama Samadhi (a powerful state of meditation), manifesting in various ways without shaking the nature of Dharma. Those who see or hear it will undoubtedly receive benefits. This principle is obvious and needs no further explanation (omitted here). Question: What are the five meanings of this chapter? Answer: It can be understood according to the previous examples. If we talk about the three uses in general, it explains the meaning of the name. If we specifically talk about the fundamental use, it is the meaning of the substance. If we specifically talk about the present use, it is the meaning of the purpose. If we specifically talk about the free use, it is the meaning of the function. If we separately talk about the three uses, it is the meaning of the teachings. Fifth, explaining the characteristics of the teachings, divided into two parts: first, increasing numbers; second, the origin of the scriptures. Increasing numbers refers to: one milk, two characters, three practices, four teachings, and five flavors. The so-called 'milk,' this name is common. The teachings of heretics can also be called 'milk.' The scripture says: 'At this time, the old doctors (referring to heretics) purely use milk medicine.' The teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can also be called 'milk.' The Agama Sutra says: 'Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) is the birth mother, Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) is the wet nurse.' These two preach the Dharma, nurturing the four assemblies. The later scriptures also say: 'The Buddha-nature of Śrāvakas and Pratyekabuddhas is like milk.' The teachings and practices of Bodhisattvas can also be called 'milk,' so it is said, 'From the hand flows fragrant and colorful milk, bestowing it to make sentient beings full.' Buddhism can also be called 'milk,' so Maudgalyayana requested: 'For example, a calf, not long after birth, if it does not get milk, it will undoubtedly die.' It also says: 'The doctor divines the king's illness and determines that he must take milk.' Since the name 'milk' is common, how do we distinguish it? The old doctors (heretics) steal the teachings of Buddhism, steal the name 'milk,' do not understand its meaning, and are deceived by the continuous pleasing and moving thin skin (referring to false appearances), giving rise to the four inversions (permanence, happiness, self, purity), poisoning and disturbing the mind, causing much harm. This is heresy. The 'milk' of the Two Vehicles, the Buddha uses expedient means to mix three medicines, namely salty, bitter, and sour. The people of the Two Vehicles use this expedient means to treat the evil 'milk' for the four assemblies, like using a wedge to pull out a wedge. This

以四非常教名為乳也。菩薩乳者。以大慈大悲。隨諸眾生應以何法而得度脫隨而說之。或說方便法。或說真實法。或治邪常。或治無常。稱彼機緣令得飽滿。是名菩薩教乳也。佛教乳者。究竟真實如經。其犢調善不馳不住。不處高原。亦不下濕。不食酒糟麥䴬滑草。不與特牛同共一群。故其乳多德最為第一。正顯涅槃之教是最上乳也。又外道教如驢乳。亨之成糞。從其教者墮落三塗。二乘教如羊鹿乳。亨之成酪。從其教者升出生死。菩薩教如下品牛乳。亨之成酥。從其教者革凡成聖。亦革聖成無上道。佛教如上品牛乳。從佛教者即得安住秘密藏中。當知涅槃教乳最上最妙。問何故於一乳中多種分別。答此經意爾。如本有一偈四出證義明無差別差別等。例作此說之無咎。又德王中不聞聞不生生等。皆作四句。今亦例爾。邪乳名乳乳。二乘名乳不乳。菩薩名不乳乳。佛是非乳非不乳。意高例儘子何須惑。二字者世亦二字。出世亦二字。上上出世亦二字。今文亦二字。二字既通。復須分別。世二字者。如瑞應云。太子乘羊車。詣師學書。師教二字。謂梵佉婁。此二字應詮世間禮樂醫方技藝治政之法。故是世間二字也。又云梵字應如金光明中說出欲論。明修梵法嘆梵執故。是出欲論也。佉婁字應是無量勝論。明十善法嘆釋天報

。善能攻惡故言勝論。總而言之世間二字也。謝靈運云。梵佉婁是人名。其撮諸廣字為略。如此間倉雅之類。從人立名故言梵佉婁。雖復廣略還是世間之二字。出世二字者嬰兒行雲。婆和二字。所謂有為無為為二字也。若出世與出世上上共為二字者。即是半滿為二字也。眾經同以鹿苑說為半字。摩訶衍所說為滿字。小大相對共為二字。又諸師釋此滿字不同。地人云。涅槃六行俱明是滿字。法華是大乘非滿字。由是無常。此都非義。不須論難(云云)。興皇嘲諸師作五滿。半邊滿豎滿𧂐足滿共滿具足滿。今不委論(云云)。今明半滿二字更為五意。一直是半。二對半滿。三帶半滿。四廢半滿。五開半滿。如鹿苑無常此直半無滿。若方等之流。說無常逗小。又彈小褒大此正對半明滿。若大品通三人共學是帶半明滿。若法華正直舍方便。是廢半明滿。亦有開權顯實。即開半明滿。若此經斥劣辨勝。即廢半明滿。一切眾生悉有佛性。須跋陀羅得羅漢果。即開半明滿。而復對破生死流動明於常住二字。常破生死。住破流動。此亦是廢半明滿。一切諸法中悉有安樂性。又是開半明滿。故知二字雖通不可一概。今之常住二字。于諸字中最尊最勝其義可知。又結為四句。二乘無常是半非滿。一乘是滿非半。若斥小帶小等是亦半亦滿。若

【現代漢語翻譯】現代漢語譯本：『善能攻惡故言勝論』，這是因為能夠很好地克服邪惡，所以稱為『勝論』。總的來說，『世間』二字就概括了。謝靈運說：『梵佉婁（Brahmi，古代印度文字）是人名，他將許多廣義的字進行了簡化，就像我們這裡的倉頡造字一樣。』因為是從人名而來，所以說是『梵佉婁』。雖然有廣義和簡略的區別，但還是『世間』這兩個字的意思。『出世』二字，《嬰兒行》中說，『婆和』二字，就是指『有為』和『無為』。如果將『出世』與『出世上上』合起來作為兩個字，那就是『半』和『滿』這兩個字的意思。許多經典都認為在鹿野苑（Mrigadava，佛陀初轉法輪之地）所說的法是『半字』，而摩訶衍（Mahayana，大乘佛教）所說的法是『滿字』，大小相對，合起來就是兩個字。另外，各位法師對『滿字』的解釋也不同。《地人》中說，涅槃（Nirvana，佛教術語，指解脫）的六種修行都闡明了，這才是『滿字』。《法華經》（Lotus Sutra）是大乘佛教，但還不是『滿字』，因為它有無常的說法。這些說法都不對，不需要爭論。興皇嘲笑各位法師創造了五種『滿』：半邊滿、豎滿、𧂐足滿、共滿、具足滿。現在不詳細討論這些。現在我來闡明『半』和『滿』這兩個字，可以分為五種含義：一是直接是『半』，二是相對的『半』和『滿』，三是包含『半』的『滿』，四是揚棄『半』而顯『滿』，五是開啟『半』而顯『滿』。比如鹿野苑所說的無常，這只是直接的『半』，沒有『滿』。如果像《方等經》這類經典，說無常是爲了引導小乘，又貶低小乘而讚揚大乘，這就是相對的『半』和『滿』。如果像《大品般若經》（Mahaprajnaparamita Sutra）那樣，大小乘三種根器的人共同學習，這就是包含『半』而顯『滿』。如果像《法華經》那樣，『正直舍方便』，這就是揚棄『半』而顯『滿』，也就是開啟權巧方便而顯真實。如果這部經斥責低劣而辨明殊勝，那就是揚棄『半』而顯『滿』。一切眾生都有佛性，須跋陀羅（Subhadra，佛陀的弟子）證得阿羅漢果（Arhat，佛教術語，指斷絕一切煩惱，達到涅槃境界的聖人），這就是開啟『半』而顯『滿』。而且，通過破斥生死流動，來闡明常住的含義，用『常』來破斥生死，用『住』來破斥流動，這也是揚棄『半』而顯『滿』。一切諸法中都有安樂的本性，這又是開啟『半』而顯『滿』。所以要知道，這兩個字雖然通用，但不能一概而論。現在所說的『常住』這兩個字，在所有字中是最尊貴最殊勝的，其中的含義是可以理解的。最後總結為四句：二乘所說的無常是『半』而非『滿』，一乘所說的是『滿』而非『半』，如果貶斥小乘而包含小乘等，這就是亦『半』亦『滿』。

【English Translation】 English version: '善能攻惡故言勝論' (Shàn néng gōng è gù yán shèng lùn) - 'It is called the Superior Treatise because it is good at attacking evil.' In short, the two words '世間' (Shìjiān, Lokāyata - world) summarize it. Xie Lingyun said, '梵佉婁 (Brahmi) is a person's name. He abbreviated many broad characters, like Cangjie's creation of characters here.' Because it comes from a person's name, it is called '梵佉婁 (Brahmi)'. Although there are differences between broad and abbreviated, it still means the two words '世間 (Shìjiān, Lokāyata - world)'. The two words '出世' (chūshì, transcendence), the 'Infant Conduct' says, the two words '婆和' (Pó hé, Bhava) refer to '有為' (yǒuwéi, conditioned) and '無為' (wúwéi, unconditioned). If '出世' (chūshì, transcendence) and '出世上上' (chūshì shàng shàng, supreme transcendence) are combined as two words, then it means the two words '半' (bàn, half) and '滿' (mǎn, full). Many scriptures believe that what was said in 鹿野苑 (Lùyěyuàn, Mrigadava - Deer Park, where the Buddha first turned the Wheel of Dharma) is '半字' (bàn zì, half word), and what is said in 摩訶衍 (Móhē yǎn, Mahayana - Great Vehicle) is '滿字' (mǎn zì, full word), large and small are relative, and together they are two words. In addition, the interpretations of '滿字' (mǎn zì, full word) by various Dharma masters are also different. '地人' (Dì rén) says that the six practices of 涅槃 (Nièpán, Nirvana - Buddhist term, referring to liberation) are all explained, and this is the '滿字' (mǎn zì, full word). The '法華經' (Fǎhuá jīng, Lotus Sutra) is Mahayana Buddhism, but it is not yet the '滿字' (mǎn zì, full word), because it has impermanence. These statements are incorrect and do not need to be argued. Xinghuang ridiculed the Dharma masters for creating five kinds of '滿' (mǎn, full): half-side full, vertical full, 𧂐足 full, common full, and complete full. I will not discuss these in detail now. Now I will explain the two words '半' (bàn, half) and '滿' (mǎn, full), which can be divided into five meanings: first, directly '半' (bàn, half); second, relative '半' (bàn, half) and '滿' (mǎn, full); third, '滿' (mǎn, full) containing '半' (bàn, half); fourth, abandoning '半' (bàn, half) to reveal '滿' (mǎn, full); fifth, opening '半' (bàn, half) to reveal '滿' (mǎn, full). For example, the impermanence said in 鹿野苑 (Lùyěyuàn, Mrigadava - Deer Park) is only direct '半' (bàn, half), without '滿' (mǎn, full). If it is a classic like the '方等經' (Fāngděng jīng), saying impermanence is to guide the Hinayana, and belittling the Hinayana while praising the Mahayana, this is the relative '半' (bàn, half) and '滿' (mǎn, full). If it is like the '大品般若經' (Dà pǐn bōrě jīng, Mahaprajnaparamita Sutra), where people of the three roots of Mahayana and Hinayana learn together, this is '滿' (mǎn, full) revealing '半' (bàn, half). If it is like the '法華經' (Fǎhuá jīng, Lotus Sutra), 'honestly abandoning expedient means', this is abandoning '半' (bàn, half) to reveal '滿' (mǎn, full), that is, opening expedient means to reveal the truth. If this sutra criticizes inferiority and clarifies superiority, then it is abandoning '半' (bàn, half) to reveal '滿' (mǎn, full). All sentient beings have Buddha-nature, and 須跋陀羅 (Xūbátuóluó, Subhadra - Buddha's disciple) attains the fruit of 阿羅漢 (Āluóhàn, Arhat - Buddhist term, referring to a saint who has cut off all afflictions and reached Nirvana), this is opening '半' (bàn, half) to reveal '滿' (mǎn, full). Moreover, by refuting the flow of birth and death, to clarify the meaning of permanence, using '常' (cháng, permanence) to refute birth and death, and using '住' (zhù, abiding) to refute flow, this is also abandoning '半' (bàn, half) to reveal '滿' (mǎn, full). There is a nature of peace and happiness in all dharmas, and this is opening '半' (bàn, half) to reveal '滿' (mǎn, full). So you must know that although these two words are common, they cannot be generalized. The two words '常住' (cháng zhù, permanence) now said are the most noble and superior among all words, and their meaning can be understood. Finally, it is summarized into four sentences: the impermanence said by the Two Vehicles is '半' (bàn, half) and not '滿' (mǎn, full), what is said by the One Vehicle is '滿' (mǎn, full) and not '半' (bàn, half), if belittling the Hinayana and including the Hinayana, etc., this is both '半' (bàn, half) and '滿' (mǎn, full).

世間非半又非滿。大意可知(云云)。三三修者有邪三修劣三修勝三修。邪三修謂世間顛倒。隨邪師教見相似相續謂為常。適意可悅謂為樂。轉動運為謂是我。愚惑所覆如執掣電。如蛾如蠶追求無厭。如渴飲咸唐無毫益。亦是厭下苦粗障。攀上勝妙出故名邪三修。劣三修者。依半教破于邪執。無常鹹味破其執澹。無樂苦味破其執甜。無我酢味破其執辣。三界皆無常諸有悉非樂。一切空無我無我所。能破欲染色無色染無明掉慢疑。如諸跡中象跡為最。于諸想中無常為最。如經廣說是名劣三修。勝三修者。依佛勝教。破於劣修。謂常樂我法身常恒無有變易游諸覺華歡娛受樂。具八自在無能遏絕。如是修者。入秘密藏名勝三修。又邪修是世伊。劣修是故伊。勝修是新伊。大涅槃理即非新非故伊。今經即是新伊勝修最尊最上之教也。四四教者。此該佛一化。名相理趣別有疏本(云云)。三藏教者。謂戒定慧藏。為彼嬰兒梯隥出苦畏憚長遠止息化城。即小乘法也。菩薩以大涅槃心修即成聖行。如經浮囊白骨八苦等觀。即其文義也。通教者。三乘共學近遠俱通。若能前進亦可得去。即摩訶衍法也。菩薩以大涅槃心修即成聖行。如經解苦無苦而有真諦。乃至解道無道而有真諦。即其文義也。別教者。別在菩薩不與二乘人共。所行事理

【現代漢語翻譯】現代漢語譯本世間既不是一半也不是完全。大致意思可以理解（如上所述）。三種修行有邪三修、劣三修、勝三修。邪三修指的是世間的顛倒。隨從邪師的教導，認為相似的相續是常。認為適意可悅的是樂。認為轉動運作的是我。被愚昧迷惑，就像抓住閃電。像飛蛾和蠶一樣，追求沒有厭足。像口渴喝鹹水一樣，沒有絲毫益處。也是厭惡地獄的苦、粗、障礙，攀登上界殊勝美妙，脫離故有的境界，這叫做邪三修。劣三修指的是，依靠一半的教法，破除對邪見的執著。用無常的鹹味，破除對常的執著。用無樂的苦味，破除對樂的執著。用無我的醋味，破除對我的執著。三界都是無常的，一切存在都不是樂。一切都是空無我，沒有我所。能夠破除欲界、色界、無色界的染著，以及無明、掉舉、慢、疑。就像各種足跡中，像的足跡最為廣大。在各種想法中，無常的想法最為殊勝。如經典廣泛所說，這叫做劣三修。勝三修指的是，依靠佛陀殊勝的教導，破除對劣修的執著。認為法身是常、樂、我，常恒不變，遊歷于各種覺悟之花中，歡娛受樂。具備八種自在，沒有誰能夠阻止。像這樣修行的人，進入秘密藏，叫做勝三修。又，邪修是世間的舊的道路（世伊）。劣修是故有的道路（故伊）。勝修是新的道路（新伊）。大涅槃的真理，既不是新的道路也不是舊的道路（非新非故伊）。現在的這部經典，就是新的道路（新伊），是殊勝修行（勝修）中最尊貴最上的教導。四四教指的是，涵蓋佛陀一生的教化。名相、理趣，另外有疏本（如上所述）。三藏教指的是，戒律藏、禪定藏、智慧藏。是那些嬰兒（指初學者）的梯子，讓他們脫離苦難，畏懼、憚于長遠的輪迴，在化城中止息。這就是小乘佛法。菩薩以大涅槃的心來修行，就能成就聖行。如經典中關於浮囊、白骨、八苦等的觀想，就是其中的文義。通教指的是，三乘（聲聞乘、緣覺乘、菩薩乘）共同學習，近處和遠處都能夠通達。如果能夠前進，也可以到達目的地。這就是摩訶衍（大乘）佛法。菩薩以大涅槃的心來修行，就能成就聖行。如經典中解釋苦而無苦，卻有真諦，乃至解釋道而無道，卻有真諦，就是其中的文義。別教指的是，特別在於菩薩不與二乘人（聲聞乘、緣覺乘）共同。所修行的事和理。

【English Translation】 English version The world is neither half nor full. The general meaning is understandable (as mentioned above). There are three types of cultivation: perverse cultivation (邪三修), inferior cultivation (劣三修), and superior cultivation (勝三修). Perverse cultivation refers to the inversions of the world. Following the teachings of perverse teachers, one considers similar continuations as permanent. One considers what is pleasing and delightful as happiness. One considers what moves and operates as self. Being deluded by ignorance, it is like grasping lightning. Like moths and silkworms, one's pursuit is never satisfied. Like drinking salty water when thirsty, there is no benefit at all. It also involves disliking the suffering, coarseness, and obstacles of the lower realms, and climbing to the superior and wonderful realms, escaping from the old state; this is called perverse cultivation. Inferior cultivation refers to relying on half of the teachings to break through attachments to perverse views. Using the salty taste of impermanence to break through the attachment to permanence. Using the bitter taste of no-happiness to break through the attachment to happiness. Using the sour taste of no-self to break through the attachment to self. The three realms are all impermanent, and all existence is not happiness. Everything is empty and without self, without anything belonging to self. It can break through the defilements of the desire realm (欲界), form realm (色界), and formless realm (無色界), as well as ignorance (無明), agitation (掉舉), pride (慢), and doubt (疑). Just as among all footprints, the elephant's footprint is the largest. Among all thoughts, the thought of impermanence is the most supreme. As the sutras extensively explain, this is called inferior cultivation. Superior cultivation refers to relying on the Buddha's supreme teachings to break through attachments to inferior cultivation. One considers the Dharmakaya (法身) as permanent, blissful, and self, eternally unchanging, wandering among various flowers of enlightenment, joyfully experiencing happiness. Possessing the eight freedoms (八自在), no one can obstruct it. Those who cultivate in this way enter the secret treasury, called superior cultivation. Furthermore, perverse cultivation is the old path of the world (世伊). Inferior cultivation is the old path (故伊). Superior cultivation is the new path (新伊). The truth of Great Nirvana (大涅槃) is neither the new path nor the old path (非新非故伊). The current sutra is the new path (新伊), the most venerable and supreme teaching of superior cultivation (勝修). The Four Four Teachings (四四教) refer to encompassing the Buddha's entire life of teachings. The names, characteristics, principles, and interests have separate commentaries (as mentioned above). The Three Storehouse Teaching (三藏教) refers to the Vinaya Pitaka (戒律藏), Sutra Pitaka (禪定藏), and Abhidhamma Pitaka (智慧藏). It is a ladder for those infants (referring to beginners) to escape from suffering, fearing and dreading the long cycle of rebirth, and resting in the transformation city. This is the Hinayana (小乘) Buddhism. Bodhisattvas who cultivate with the mind of Great Nirvana can achieve holy conduct. As the sutras mention contemplation on floating bladders, white bones, the eight sufferings, etc., these are the meanings within. The Common Teaching (通教) refers to the three vehicles (聲聞乘, 緣覺乘, 菩薩乘) learning together, with both near and far being able to be reached. If one can advance, one can also reach the destination. This is Mahayana (摩訶衍) Buddhism. Bodhisattvas who cultivate with the mind of Great Nirvana can achieve holy conduct. As the sutras explain suffering without suffering, yet there is truth, and even explain the path without a path, yet there is truth, these are the meanings within. The Distinct Teaching (別教) refers to the distinction that Bodhisattvas do not share with the two vehicles (聲聞乘, 緣覺乘). The matters and principles that are cultivated.

非彼境界。即獨菩薩法也。若以大涅槃心修即成聖行。如經苦有無量相。分別校計有無量種。非諸聲聞緣覺所知。乃至道亦如是。即其文義也。圓教者。即事而理。一教一切教。一切教一教。非一非一切不可思議。隨佛自意是佛境界。非諸二乘下地所知。如經非苦非諦有實。乃至非道非諦有實。是名一實諦。即其文義也。菩薩大涅槃心修即是圓心。圓心為本行於眾行。從淺至深。屆極而止。如放金剛到際則住。當知聖行之一意即是漸頓之教。亦名漸圓教。此乃文中一種耳。復有一行是如來行。所謂大乘大般涅槃者。即發軫仍頓仍圓一切諸法悉入其中。眾流悉咸無非性海。漸圓與頓圓更無別異。歷次第門故言漸耳。今經乃具二文。從勝受名即是圓頓之教。于諸教中最為尊上也。若類通異名者即是四藏。三藏是聲聞藏。通是雜藏。別是菩薩藏。圓是佛藏。上能攝下佛藏第一也。若例四句。三藏是聞聞。通是聞不聞。別是不聞聞。圓是不聞不聞。乃至生生等例可解。五五味者。即五種牛味正譬說教次第。不應以淺深意取。若謂初淺后深是義不然。文云醫占王病定須服乳。又云如得乳糜更無所須。無所須者即真解脫。真解脫者即大涅槃。此豈淺耶。文云如水乳雜臥至一月終不成酪。若以一滴頗求樹汁投之於中即便成酪。眾生佛

性亦復如是。若本有者何故待緣。如此酪譬不可淺也。文云。譬如甜酥八味具足。是大涅槃亦復如是。當知此酥其況深矣。文云。阿羅漢辟支佛猶如醍醐。如此醍醐不可言深。若初味定淺。後味定深。防文害義。若作次第意釋者則無過咎。牛者譬佛。大覺朗然圓明成就。如血變為乳具足在牛。從牛出乳譬佛初說也。即寂滅道場從法界體流出法界法教諸菩薩。如日初出先照高山。故言從牛出乳也。次從乳出酪者。為小機不堪。如聾如啞。隱其無量神德。示丈六身。覆如來藏。但說三藏以貧所樂法。隨宜方便。令章凡成聖。故華嚴大后次說三藏之小。如從乳后即有于酪也。次從酪出生酥者。譬三藏之後以大訶小挫其取證敗種壞根無生無用。先與后奪如亨酪作生酥也。次從生酥出熟酥者。譬方等之後。委業領財使諸聲聞轉教教菩薩也。次從熟酥出醍醐者。譬般若已后付財定性與記作佛。故文云八千聲聞於法華中得記作佛。見如來性如秋收冬藏更無所作。無所作者即究竟也。夫眾生不見佛性智手指撝。或作大說。或作小說。或訶責說。或教化說。或定天性說。眾生若見佛性則靜乎。雙樹指撝畢矣。息教二河法流竭矣。如牛出乳極至醍醐。諸佛佈教極于見性。今經是最後之說喻彼醍醐。一切諸藥悉入其中。嘆于橫廣。在四味之上

【現代漢語翻譯】現代漢語譯本：自性也是如此。如果自性本來就存在，為何還要等待因緣才能顯現？用牛奶和酪的比喻來說明這個問題，不可淺嘗輒止。經文中說：『譬如甜酥，八味具足，大涅槃也是如此。』應當知道，這酥的比喻含義深刻。經文中說：『阿羅漢（A luo han，斷除煩惱，證得解脫的聖者）、辟支佛（Pi zhi fo，無師自悟的聖者）猶如醍醐。』這樣的醍醐不可說不深奧。如果認為最初的味道一定淺顯，後來的味道一定深奧，那就可能曲解經文的意義。如果將這些比喻理解為有次第的意義，就沒有過失。牛譬喻佛（Fo，覺悟者），大覺悟光明圓滿成就。就像血液變為乳汁，具足在牛的體內。從牛產出乳汁，譬喻佛最初說法。即在寂滅道場（Ji mie dao chang，佛陀證悟的場所），從法界體性流出法界法教，教導諸菩薩（Pu sa，發菩提心，利益眾生的修行者）。如同太陽初升，先照亮高山。所以說『從牛出乳』。其次，從乳汁中提煉出酪，是因為小乘根機的人無法承受大法，如同聾啞之人。佛隱沒其無量的神通功德，示現丈六金身，覆蓋如來藏（Ru lai zang，一切眾生本具的佛性），只說三藏（San zang，經、律、論），以小乘人所喜愛的法門，隨順他們的根機，方便引導凡夫成就聖果。所以《華嚴經》（Hua yan jing）之後，接著說三藏的小乘法門，就像從乳汁之後就有酪。其次，從酪中產生生酥，譬喻在三藏之後，用大乘法門來訶責小乘法門，挫敗他們求證小果的意圖，破壞他們的證果之種，斷絕他們的生根，使他們無所作為。先給予后奪取，就像烹製酪來製作生酥一樣。其次，從生酥中產生熟酥，譬喻在方等經（Fang deng jing）之後，委任他們承擔弘法利生的事業，使諸聲聞（Sheng wen，聽聞佛法而證悟的修行者）轉而教化菩薩。其次，從熟酥中產生醍醐，譬喻在般若經（Bo re jing）之後，將佛性之財交付給已證得果位的修行者，為他們授記，預言他們將來成佛。所以經文中說，八千聲聞在《法華經》（Fa hua jing）中得到授記，將來成佛。見到如來之性，就像秋收冬藏一樣，不再需要做什麼。無所作為，就是究竟的境界。眾生因為沒有見到佛性，所以才用智手指點，或作大乘之說，或作小乘之說，或訶責，或教化，或說天性。眾生如果見到佛性，自然就會安靜下來。佛在雙樹林下涅槃（Nie pan，寂滅），指點教化的事業就結束了。息教二河的法流也乾涸了。如同牛產乳，最終得到醍醐。諸佛的教化，最終在於使眾生見到自性。現在的這部經是最後的說法，比喻為醍醐。一切藥物都可加入其中，讚歎其橫遍十方，豎窮三際，超越於四味之上。

【English Translation】 English version: Such is the nature as well. If it were originally present, why would it depend on conditions? This analogy of milk and curd should not be taken lightly. The text says, 'For example, sweet ghee, complete with eight flavors, is like great Nirvana (Nie pan, the ultimate state of liberation).' It should be known that the analogy of this ghee is profound. The text says, 'Arhats (A luo han, enlightened beings who have eliminated all defilements) and Pratyekabuddhas (Pi zhi fo, enlightened beings who attain enlightenment on their own without a teacher) are like clarified butter.' Such clarified butter cannot be said to be not profound. If one thinks that the initial taste is definitely shallow and the later taste is definitely deep, then one may distort the meaning of the text. If these analogies are interpreted as having a sequential meaning, then there is no fault. The cow is an analogy for the Buddha (Fo, the awakened one), the great enlightenment, bright and perfectly accomplished. Just as blood transforms into milk, fully present in the cow's body. The milk coming from the cow is an analogy for the Buddha's initial teachings. That is, in the Bodhi-mandala (Ji mie dao chang, the place where the Buddha attained enlightenment), the Dharma teachings of the Dharma realm flow out from the essence of the Dharma realm, teaching all Bodhisattvas (Pu sa, beings who aspire to enlightenment and benefit all beings). Just as the sun rises, first illuminating the high mountains. Therefore, it is said, 'Milk comes from the cow.' Next, curd is extracted from the milk because beings of small capacity cannot bear the great Dharma, like the deaf and mute. The Buddha conceals his immeasurable spiritual powers and virtues, manifesting a body of sixteen feet, covering the Tathagatagarbha (Ru lai zang, the Buddha-nature inherent in all beings), only speaking the Three Pitakas (San zang, the Sutras, Vinaya, and Abhidharma), using the Dharma that small vehicle practitioners enjoy, adapting to their capacities, conveniently guiding ordinary beings to achieve sainthood. Therefore, after the Avatamsaka Sutra (Hua yan jing), the small vehicle Dharma of the Three Pitakas is taught, just as curd comes after milk. Next, raw butter is produced from the curd, which is an analogy for using the great vehicle Dharma to rebuke the small vehicle Dharma after the Three Pitakas, thwarting their intention to seek small fruits, destroying their seeds of attainment, cutting off their roots, and rendering them useless. Giving first and then taking away, just like cooking curd to make raw butter. Next, cooked butter is produced from the raw butter, which is an analogy for entrusting them with the task of propagating the Dharma and benefiting beings after the Vaipulya Sutras (Fang deng jing), enabling all Sravakas (Sheng wen, disciples who hear the Buddha's teachings and attain enlightenment) to turn and teach Bodhisattvas. Next, clarified butter is produced from the cooked butter, which is an analogy for entrusting the wealth of Buddha-nature to practitioners who have already attained the fruit after the Prajna Sutras (Bo re jing), giving them predictions that they will become Buddhas in the future. Therefore, the text says that eight thousand Sravakas received predictions of becoming Buddhas in the Lotus Sutra (Fa hua jing). Seeing the nature of the Tathagata is like autumn harvest and winter storage, no longer needing to do anything. Being without action is the ultimate state. Because sentient beings have not seen the Buddha-nature, they use the finger of wisdom to point, or speak of the great vehicle, or speak of the small vehicle, or rebuke, or teach, or speak of inherent nature. If sentient beings see the Buddha-nature, they will naturally become quiet. The Buddha entered Nirvana (Nie pan, cessation) under the twin Sala trees, and the work of pointing and teaching ended. The Dharma flow of the two rivers of cessation of teaching also dried up. Just as a cow produces milk, ultimately obtaining clarified butter. The Buddha's teachings ultimately lie in enabling sentient beings to see their own nature. This present Sutra is the final teaching, likened to clarified butter. All medicines can be added to it, praising its horizontal pervasiveness in the ten directions and its vertical exhaustion of the three times, surpassing the four flavors.

嘆其豎高。故此經處處嘆教不可思議。只是嘆于上妙之乳常住二字最後新伊極圓之教醍醐妙味耳。種種名目只是一法。一法者只是佛師諸菩薩母。佛菩薩辯所不能宣。凡夫千舌豈解揄揚。二乘百盲安能舞手者哉。五味義具在法華玄中說。又從增一至五。總諸說者即釋名意。若專五所以是體意。若專五所以設諸名相是宗意。若專對破是用意。若分別其相是教意。準前可知。不復委釋(云云)。二經來緣起又二。一經緣起。二疏緣起。經緣起者。有雙卷六卷大本。雙卷明八十入滅不辨常住。蓋小緣所感三藏教也。六卷與大本皆明常住。俱是大緣所感。同座異聞。例如大小品耳。又云小本是法顯于天竺鈔。初分翻為六卷。大本上帙是道猛赍來。斯乃廣略二文耳。世猶惑焉。若是異聞那忽問詞答旨兩本皆同。若是鈔者只應存略那忽前後。大本則如來說偷狗。六卷迦葉問偷狗。大本偈說三歸。六卷長行說三歸。解云問詞答旨所同處少不同處多。昔鈔梵文尚無前後。秦人翻譯逐意奚互。於二義無妨也。昔道猛亡身天竺唯赍五品還。謂壽命。金剛身。名字功德。如來性。大眾問等品。到西涼州值沮渠蒙遜割據隴后自號玄始。其號三年請曇無羅讖。共猛譯五品得二十卷。遜恨文義不圓。再遣使外國。更得八品。謂病行。聖行。梵行。嬰

【現代漢語翻譯】現代漢語譯本讚歎佛像的巍峨高大。因此這部經書處處讚歎佛法的不可思議。只是讚歎那至高無上的乳、酪、生酥、熟酥、醍醐這五味中，常住不變的『醍醐』，也就是最終極圓滿的教義的精妙滋味罷了。種種名目，其實只是一種法。這一法，就是佛的老師，諸菩薩的母親。佛和菩薩的辯才都無法完全宣說，凡夫俗子的千條舌頭又怎能讚揚？二乘（聲聞乘和緣覺乘）的百個盲人又怎能揮舞雙手來表達呢？五味的含義，詳細地記載在《法華玄義》中。另外，從『增一』到『五』，總括各種說法，這是解釋名稱的意義。如果專注于『五』，那就是本體的意義。如果專注于『五』，所以設立各種名相，那就是宗旨的意義。如果專注于對治破除，那就是作用的意義。如果分別闡述其相狀，那就是教義的意義。參照前面的解釋就可以理解，不再詳細解釋（等等）。這兩部經的來歷因緣也有兩種：一是經的因緣，二是疏的因緣。經的因緣是：有雙卷本、六卷本和大本。《雙卷本》闡明釋迦牟尼佛八十歲入滅，不辨明常住的教義，這是小因緣所感應的三藏教。《六卷本》和大本都闡明常住的教義，都是大因緣所感應，如同在同一個座位上聽法，但聽到的內容有所不同，例如《小品般若經》和《大品般若經》。又有人說，《小本》是法顯（Fa Xian）于天竺（Tian Zhu，ancient India）抄錄的，最初分譯為六卷。《大本》的上帙是道猛（Dao Meng）帶回來的，這只是廣略兩種文字而已，世人仍然迷惑不解。如果是不同的傳聞，那為什麼問話和回答的主旨兩本都相同？如果是抄錄的，只應該儲存簡略的內容，那為什麼有前後？《大本》中，如來說『偷狗』（比喻），《六卷本》中，迦葉（Kasyapa）問『偷狗』。《大本》用偈頌講述三歸依（皈依佛、皈依法、皈依僧），《六卷本》用長行文講述三歸依。解釋說，問話和回答的主旨相同的地方少，不同的地方多。過去抄錄梵文原本尚且沒有前後順序，秦朝人翻譯時根據自己的理解而有所差異，對兩種意義沒有妨礙。過去道猛不惜生命前往天竺，只帶回五品，即《壽命品》、《金剛身品》、《名字功德品》、《如來性品》、《大眾問品》等品。到達西涼州（Xi Liang Zhou）時，正值沮渠蒙遜（Juqu Mengxun）割據隴西（Longxi）后，自稱玄始（Xuan Shi）。玄始三年，請曇無羅讖（Tanwuluochen）與道猛共同翻譯五品，得到二十卷。蒙遜遺憾文義不夠圓滿，再次派遣使者前往外國，又得到八品，即《病行品》、《聖行品》、《梵行品》、《嬰

【English Translation】 English version Praises its towering height. Therefore, this scripture everywhere extols the inconceivable nature of the teachings. It merely praises the supreme and wondrous 'milk, curds, raw butter, cooked butter, and ghee' (the five flavors), with the 'constant abiding' of the 'ghee' (醍醐, tíhú) being the ultimate and perfect teaching's exquisite taste. The various names are but one Dharma. This one Dharma is the teacher of the Buddhas and the mother of all Bodhisattvas. The eloquence of Buddhas and Bodhisattvas cannot fully express it; how can the thousand tongues of ordinary people praise it? How can the hundred blind men of the Two Vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) wave their hands to express it? The meaning of the five flavors is fully explained in the 'Profound Meaning of the Lotus Sutra'. Furthermore, from 'increasing by one' to 'five', summarizing all the explanations, this is to explain the meaning of the names. If focusing on the 'five', that is the meaning of the substance. If focusing on the 'five', therefore establishing various names and forms, that is the meaning of the doctrine. If focusing on counteracting and destroying, that is the meaning of the function. If separately explaining their characteristics, that is the meaning of the teaching. Based on the previous explanations, it can be understood, and no further detailed explanation is needed (etc.). The origins of these two scriptures also have two aspects: one is the origin of the scripture, and the other is the origin of the commentary. The origin of the scripture is: there are the two-fascicle version, the six-fascicle version, and the large version. The 'Two-Fascicle Version' clarifies Shakyamuni Buddha's entering Nirvana at the age of eighty, without clarifying the doctrine of permanence, which is the Tripitaka (三藏, Sānzàng) teaching inspired by a small cause. The 'Six-Fascicle Version' and the large version both clarify the doctrine of permanence, both inspired by a great cause, like hearing the Dharma in the same seat but hearing different content, such as the 'Smaller Perfection of Wisdom Sutra' and the 'Larger Perfection of Wisdom Sutra'. Furthermore, some say that the 'Smaller Version' was copied by Fa Xian (法顯, Fǎxiǎn) in Tianzhu (天竺, Tiānzhú, ancient India), and initially translated into six fascicles. The upper volume of the 'Large Version' was brought back by Dao Meng (道猛, Dàoměng), which are merely the expanded and abbreviated versions, yet the world is still confused. If they were different accounts, then why are the questions and answers of the main points the same in both versions? If it was copied, only the abbreviated content should be preserved, then why are there both front and back? In the 'Large Version', the Tathagata (如來, Rúlái) speaks of 'stealing a dog' (an analogy), in the 'Six-Fascicle Version', Kasyapa (迦葉, Jiāyè) asks about 'stealing a dog'. The 'Large Version' uses verses to explain the Three Refuges (三歸依, Sānguīyī, refuge in the Buddha, Dharma, and Sangha), the 'Six-Fascicle Version' uses prose to explain the Three Refuges. The explanation says that the places where the questions and answers of the main points are the same are few, and the places where they are different are many. In the past, when copying the Sanskrit original, there was no order, and the people of the Qin Dynasty translated according to their own understanding, which did not hinder the two meanings. In the past, Dao Meng risked his life to go to Tianzhu, only bringing back five chapters, namely the 'Chapter on Longevity', the 'Chapter on Diamond Body', the 'Chapter on the Merit of Names', the 'Chapter on the Buddha-Nature of the Tathagata', the 'Chapter on the Questions of the Assembly', etc. When he arrived in Xiliang Zhou (西涼州, Xīliáng Zhōu), it was when Juqu Mengxun (沮渠蒙遜, Jǔqú Méngxùn) occupied Longxi (隴西, Lǒngxī) and proclaimed himself Xuanshi (玄始, Xuánshǐ). In the third year of Xuanshi, he invited Tanwuluochen (曇無羅讖, Tánwúluóchèn) to jointly translate the five chapters with Dao Meng, obtaining twenty fascicles. Mengxun regretted that the meaning of the text was not complete enough, and sent envoys to foreign countries again, obtaining eight more chapters, namely the 'Chapter on Sick Conduct', the 'Chapter on Holy Conduct', the 'Chapter on Pure Conduct', the 'Chapter on Infant

兒行。德王。師子吼。迦葉。陳如等品。又翻二十卷合成四十軸。傳於北方。玄始五年乃得究訖。是時姚萇復號弘始。弘始非玄始。玄始五年即晉恭帝元熙元年。次入宋武劉裕。得四年。次入宋文帝。文帝尚斯典。敕道場寺慧觀。烏衣寺慧嚴。此二高明名蓋凈眾。康樂縣令謝靈運。抗世逸群一人而已。更共治定開壽命。足序純陀哀嘆。開如來性。足四相四依邪正四諦四倒文字鳥喻月喻菩薩凡十二品。足前合二十五品。掣三十六卷。則一萬餘偈。讖云經義已足。其文未盡。余有三品。謂付囑燒身份舍利。二萬言未來秦地耳。小亮云。是羅什足品。由來關中不聞涅槃。恐其言為謬。經錄稱謝靈運足品相承信用。初三人慾刪略百句解脫。俱夢黑神威猛責數剛切。汝以凡庸改聖人言義。其過大矣。若不止者以金剛杵碎之如塵。因不敢刪略。但去質存華。如啼泣面目腫。改為戀慕增悲慟。如嗚啑我口改為如愛子法。故其文璀璨皆此例焉。經者通名也。如法華疏說。序品第一者亦如彼(云云)。二疏緣起者。余以童年給侍攝靜。攝靜授大涅槃。誦將欲半。走雖不敏愿聞旨趣。於是負笈天臺。心欣藍染。登山甫爾仍逢出谷。不惟菲薄奉從帝庭。師既香涂二宮。光曜七眾。道俗參請門堂交絡。雖欽渴甘露如俟河清。詎可得乎。嘗面請斯

【現代漢語翻譯】現代漢語譯本：《兒行》、《德王》、《師子吼》、《迦葉》、《陳如》等品，又翻譯了二十卷，合成了四十卷，在北方流傳。玄始五年才最終完成。當時姚萇又稱弘始，弘始並非玄始。玄始五年即晉恭帝元熙元年。之後進入宋武帝劉裕時期，歷時四年。之後進入宋文帝時期，文帝推崇這部經典，敕令道場寺的慧觀、烏衣寺的慧嚴，這兩位高僧名聲蓋過所有僧人。還有康樂縣令謝靈運，是位超凡脫俗的人。他們共同整理修訂，補全了《開壽命》，補充了純陀的哀嘆，闡述瞭如來佛性，補全了四相、四依的邪正、四諦、四倒，用文字比喻鳥和月亮，以及菩薩等共十二品，加上之前的二十五品，共計三十六卷，有一萬多偈。讖語說經義已經足夠，但文字尚未完備，還有三品，即《付囑》、《燒身份舍利》，兩萬字將在未來傳到秦地。小亮說，這是羅什補足的品。過去關中地區沒有聽說過《涅槃經》，恐怕這種說法是錯誤的。經錄記載謝靈運補足的品被相承信用。最初三人想要刪略百句解脫，都夢見黑神威猛地責備他們，言辭嚴厲，『你們用凡人的庸俗之見修改聖人的言辭義理，罪過太大了。如果不停手，就用金剛杵把你們打成粉末。』因此不敢刪略，只是去掉了質樸的文字，保留了華麗的辭藻。例如把『啼泣面目腫』改為『戀慕增悲慟』，把『嗚啑我口』改為『如愛子法』，所以經文顯得華麗璀璨，都是這樣的例子。經，是通用的名稱，如《法華疏》所說，『序品第一』也是如此（此處省略）。關於兩部疏的緣起：我童年時在寺院裡學習，寺院的老師傳授《大涅槃經》，我誦讀了將近一半。雖然我資質愚鈍，但希望能聽聞其中的旨趣。於是揹著書箱前往天臺山，心中欣喜如同被藍草染過一樣。剛到山腳就遇到了出谷法師。我不顧自己才疏學淺，奉命來到朝廷。老師的聲名傳遍宮廷內外，光耀七眾。道俗之人前來參拜請教，門庭若市。雖然渴望甘露，卻如同等待黃河水清一樣難以得到。我曾經當面請教過斯。

【English Translation】 English version: The chapters 'Child's Conduct', 'King of Virtue' (德王), 'Lion's Roar' (師子吼), 'Kāśyapa' (迦葉), 'Kauṇḍinya' (陳如), etc., were translated, along with another twenty fascicles, combined into forty fascicles, and circulated in the north. It was not until the fifth year of Xuanshi (玄始) that it was finally completed. At that time, Yao Chang (姚萇) also called himself Hongshi (弘始); Hongshi is not Xuanshi. The fifth year of Xuanshi was the first year of Yuanxi (元熙) during the reign of Emperor Gong of Jin (晉恭帝). Later, it entered the era of Emperor Wu of Song (宋武帝), Liu Yu (劉裕), lasting four years. Then, it entered the era of Emperor Wen of Song (宋文帝), who revered this scripture and ordered Huiguan (慧觀) of Daocheng Temple (道場寺) and Huiyan (慧嚴) of Wuyi Temple (烏衣寺), two eminent monks whose fame surpassed all others. There was also Xie Lingyun (謝靈運), the magistrate of Kangle County (康樂縣), an extraordinary person. Together, they revised and supplemented the 'Opening of Life Span', added the lamentations of Cunda (純陀), elaborated on the Buddha-nature of the Tathagata, and supplemented the four characteristics (四相), the correctness and incorrectness of the four reliances (四依), the four noble truths (四諦), the four inversions (四倒), using words to metaphorize birds and the moon, and the twelve chapters on Bodhisattvas, etc., totaling thirty-six fascicles with the previous twenty-five chapters, containing more than ten thousand verses. A prophecy said that the meaning of the scripture was sufficient, but the text was not complete, with three more chapters, namely 'Entrustment' (付囑), 'Burning the Body and Dividing the Relics' (燒身份舍利), with twenty thousand words to be transmitted to the land of Qin (秦) in the future. Xiaoliang (小亮) said that these were the chapters supplemented by Kumārajīva (羅什). In the past, the Guanzhong (關中) region had not heard of the Nirvana Sutra, so this statement might be erroneous. The scripture records state that the chapters supplemented by Xie Lingyun were trusted and passed down. Initially, three people wanted to delete a hundred sentences of liberation, but they all dreamed of a fierce black deity rebuking them sternly, 'You are using the vulgar views of ordinary people to modify the words and meanings of the sage, your sin is great. If you do not stop, I will crush you into dust with a vajra.' Therefore, they dared not delete anything, but only removed the plain language and retained the ornate rhetoric. For example, 'weeping with swollen face' was changed to 'longing and increasing sorrow', and 'sobbing from my mouth' was changed to 'like the method of loving a child', so the scripture appears ornate and brilliant, all due to such examples. Sutra is a general term, as the Fa Hua Shu (法華疏) says, 'Chapter One, Introduction' is also like that (omitted here). Regarding the origins of the two commentaries: In my childhood, I served in the monastery, and the teacher in the monastery taught the Mahāparinirvāṇa Sūtra. I recited nearly half of it. Although I am dull, I hope to hear its meaning. So, carrying my books, I went to Mount Tiantai (天臺山), my heart as joyful as if dyed with indigo. Just as I reached the foot of the mountain, I met the monk Chugu (出谷). Disregarding my lack of talent, I was ordered to come to the court. The teacher's fame spread throughout the palace and shone upon the seven assemblies. People from both the monastic and lay communities came to visit and seek instruction, the doors crowded. Although they thirsted for nectar, it was as difficult to obtain as waiting for the Yellow River to clear. I once asked Si (斯) in person.

典。降旨垂許。有期無日。逮金陵土崩師徒雨散。後會匡嶺。復屬虔劉。爰西向江陵。仍遭霧露。敕徴師江浦。頂疾滯豫章。始舉颿南湖。已聞東還臺岳。秋至佛隴冬逢人滅。嘆伊余之法障奚可勝言。昔五百群盲七回追佛。祇洹一狗聽兩鐘鳴唯疆唯沈無見無得。入山出谷浮墜溯江。希聞斯典竟不獲聞。日既隱於重崖。盲龜眠于海底。馮光想木詎可得乎。余乃掃墓植樹。更伏灰場口誦石偈思愆畢世事不由已。迫不得止戴函負封西考闕庭。私去公還經涂八載。日嚴諍論追入咸陽值桃林水奔而夜亡其伴。又被讒為巫收往幽薊。乘冰濟北馬陷身存臨危履薄生行死地。悼剽兢兢寧可盡言。昔裹糧千里擔簦于東南。負罪三讒驅馳于西北。若聽若思二涂俱喪。情不能已尋諸舊疏。將疏勘經不與文會。怏怏終日恒若病諸效。群盲之觸象。學獨夢之談刀。以大業十年十月十日廬于天臺之南。管窺智者義意輒為解釋。運丁隋末寇盜縱橫。海鬧山喧無處紙筆。匿影沃洲。陰林席箭推度聖文。衣殫糧盡虧其次第。於是懷挾鄙志託命遂安。草本略通放筆仍病。縣令鄧氏呼講凈名。曳疾應之。事不兼舉寄疏他舍。他舍被燒廓然蕩盡。冥持此本得免灰飏。重寄柵城。海寇衝突玉石俱罄。蕭亮提挾復獲安存。所謂焦不能燒賊不能得。再蒙靈異重厲微誠。

更往遂安披尋補削。復值軍火食息無寧。乃卜安洲。安洲者微瀾四繞絕人獸之蹤。峰連偉括兼二山之美。左臨水鏡澄徹鑒心。右帶蕖池紅葩悅目。修竹冷風勝白牙團扇。蔞茜翠草加戴氏重席。雲霞鏤糅于松桂。五彩羞其繪圖。猿麇和韻于蟬蛙。八音陋其絃管。雅有高致豐趣冥倫。仍蒔粟拾薪勤兼曉夜。暨染筆已來凡歷五載。何年不遭軍火。何月不見干戈。菜食水赍冰床雪被。孤居獨處夢抽思乙。詞既野質意不會文。其玄義一卷釋文十二卷用紙七百張。有崖易迨空海難遍。盲寱偏知敢稱圓識。特是不負本懷遽茲石火。卷舒常住之卷。酬報乎身手。讚歎解脫之法。仰謝於心口。粗耘毒草微養藥王。螳𧑃螢熠非能抗曜也。

大般涅槃經玄義卷下

【現代漢語翻譯】現代漢語譯本：我繼續前往遂安，披閱尋找並補正經文的殘缺之處。但又遇到軍隊戰火，生活沒有安寧的時候。於是占卜選擇了安洲。安洲這個地方，四周環繞著微小的波瀾，沒有塵世的軌跡。山峰連線著偉括山，兼具兩座山的秀美。左邊是水鏡，澄澈清明可以照鑒內心。右邊環繞著荷花池，紅色的花朵令人賞心悅目。挺拔的竹林和涼爽的風，勝過白牙製作的團扇。蔞蒿和茜草，可以加上戴逵的重疊坐席。雲霞在松樹和桂樹間交織，五彩的顏色也為之羞愧，不敢與之相比。猿猴和麋鹿與蟬和青蛙和諧地鳴叫，各種樂器也顯得粗陋。這裡高雅的情致和豐富的趣味，與世俗迥然不同。我仍然種植穀物，拾取柴火，勤勞地從早到晚。自從開始寫作以來，已經過了五年。哪一年不遭遇戰火？哪一個月不見刀槍？我吃野菜，喝清水，睡在冰冷的床上，蓋著雪白的被子。獨自居住，孤獨地思索。文字粗俗，內容質樸，意思表達不流暢。這部《大般涅槃經玄義》一卷，解釋經文十二卷，用紙七百張。有崖岸容易到達，空曠的大海難以走遍。像我這樣盲昧昏聵的人，怎敢自稱有圓滿的見識？只不過是不辜負最初的願望，急切地完成這如石火般短暫的工作。書卷的舒捲，是常住不變的真理。酬謝我的身手辛勞。讚歎解脫的佛法，用我的心口來表達感謝。粗略地剷除毒草，稍微地培養藥王。螳螂和螢火蟲的光芒，不能與太陽爭輝啊。

《大般涅槃經玄義卷下》 English version: I continued onward to Suian, perusing, searching for, and supplementing the deficiencies in the scriptures. However, I encountered military conflicts again, with no peace in life. Therefore, I divined and chose Anzhou. Anzhou is a place surrounded by gentle ripples, free from worldly traces. The peaks are connected to Mount Weikuo, possessing the beauty of both mountains. To the left is the Water Mirror, clear and bright, capable of reflecting the heart. To the right is surrounded by lotus ponds, with red blossoms pleasing to the eye. The tall bamboo and cool breeze surpass fans made of white ivory. Artemisia and madder can be added to Dai Kui's layered mats. Clouds and mist interweave among the pines and cassia trees, putting even the five colors to shame, making them不敢與之相比. Monkeys and deer harmonize with the cicadas and frogs, making various musical instruments seem crude. Here, the elegant sentiments and rich interests are completely different from the mundane world. I still plant millet and gather firewood, diligently from morning till night. Since I began writing, five years have passed. Which year has not encountered war? Which month has not seen weapons? I eat wild vegetables, drink clear water, sleep on a cold bed, and cover myself with a snow-white blanket. Living alone, I contemplate in solitude. The words are crude, the content is simple, and the meaning is not fluently expressed. This one volume of 'Profound Meaning of the Mahāparinirvāṇa Sūtra' (Dà b般涅槃經玄義), with twelve volumes of explanations, uses seven hundred sheets of paper. It is easy to reach a shore, but difficult to traverse the vast sea. How can someone as blind and ignorant as I dare to claim to have complete knowledge? It is only to not betray my original aspiration, and to urgently complete this work as fleeting as a spark from a stone. The unfolding and rolling of the scrolls represent the eternal and unchanging truth. I repay the labor of my body and hands. I praise the Dharma of liberation, expressing my gratitude with my heart and mouth. I roughly weed out poisonous plants and slightly cultivate the King of Medicine. The light of the mantis and firefly cannot compete with the sun.

'Profound Meaning of the Mahāparinirvāṇa Sūtra, Volume Two'

【English Translation】 English version: I proceeded further to Sui'an, diligently searching and supplementing the deficiencies. Again, I encountered military fires, with no peace for rest. Therefore, I divined for Anzhou (a place name). Anzhou is surrounded by gentle ripples, devoid of worldly traces. The peaks connect to the majestic Kuo Mountains, possessing the beauty of both mountains. To the left lies the Water Mirror, clear and pure, reflecting the heart. To the right is a lotus pond, with red blossoms pleasing to the eye. The tall bamboo and cool breeze surpass white ivory fans. Artemisia and lush grass add to Dai Kui's (a person's name) layered mats. Clouds and mist are interwoven among the pines and cassia trees, shaming the five colors in painting. Monkeys and deer harmonize with the cicadas and frogs, making the eight tones of musical instruments seem crude. It possesses elegant sentiments and abundant interests, far removed from the mundane. I still plant millet and gather firewood, diligently from dawn till dusk. Since I took up the brush, five years have passed. Which year has not encountered military fires? Which month has not seen warfare? I eat vegetables and drink water, with an ice bed and snow blanket. Living alone in solitude, my dreams are filled with longing. The words are rustic, and the meaning is not refined. This one volume of 'Profound Meaning of the Mahāparinirvāṇa Sūtra' (Dà b般涅槃經玄義), with twelve volumes of explanations, uses seven hundred sheets of paper. It is easy to reach a shore, but difficult to traverse the vast sea. How can a blind and slumbering person dare to claim complete knowledge? It is only to not betray my original aspiration, hastily completing this work like a spark from a stone. The unfolding and rolling of the scrolls represent the eternal dwelling. I repay the labor of my body and hands. I praise the Dharma of liberation, offering thanks with my heart and mouth. I roughly weed out poisonous plants and slightly cultivate the Medicine King. The mantis and firefly cannot compete with the sun's radiance.

'Profound Meaning of the Mahāparinirvāṇa Sūtra, Volume Two'