T38n1769_涅槃宗要
大正藏第 38 冊 No. 1769 涅槃宗要
No. 1769 [cf. No. 375]
涅槃宗要
元曉師撰
是經有其二門。一者略述大意。二者廣開分別。述大意者。原夫涅槃之為道也無道而無非道。無住而無非住。是知其道至近至遠。證斯道者彌寂彌暄。彌暄之故普震八聲通虛空而不息。彌寂之故遠離十相同真際而湛然。由至遠故隨教逝之綿歷千劫而不臻。由至近故忘言尋之不過一念而自會也。今是經者斯乃佛法之大海方等之秘藏。其為教也難可測量。由良廣蕩無崖甚深無底。以無底故無所不窮。以無崖故無所不該。統眾典之部分歸萬流之一味。開佛意之至公和百家之異諍。遂使擾擾四生僉歸無二之實性。夢夢長睡併到大覺之極果極果之大覺也。體實性而忘心實性之無二。混真忘而為一。既無二也。何得有一真忘混也。孰為其實。斯即理智都忘名義斯絕。是謂涅槃之玄旨也。但以諸佛證而不位。無所不應無所不說。是謂涅槃之至教也。玄旨已而不嘗寂。至教說而未嘗言。是謂理教之一味也。爾乃聽滿字者咸蒙毛孔之益。求半偈者不傾骨髓之摧造逆罪者信是經而能滅燋。善種者依茲教而還生之矣。所言大般涅槃經者。若也具存西域之音。應謂摩訶般涅槃那。此土譯
【現代漢語翻譯】 現代漢語譯本： 《涅槃宗要》 元曉師 撰 此經有二門：一是簡述大意，二是廣開分別。簡述大意是：探究涅槃之道，實則無道也無非道，無住也無非住。由此可知，此道至近至遠。證得此道者，瀰漫寂靜也瀰漫喧囂。瀰漫喧囂，故能普震八聲，通達虛空而不止息；瀰漫寂靜，故能遠離十相，同於真際而湛然不動。由於至遠，故隨教而逝，綿歷千劫而不能到達；由於至近，故忘言尋之，不過一念而自然領會。如今這部經，乃是佛法之大海，方等之秘藏。其教義之深廣，難以測量，因為它廣大無邊，深邃無底。以其無底，故無所不窮；以其無邊，故無所不該。統攝眾典之部分，歸於萬流之一味；開啟佛意之至公，調和百家之異諍。於是使擾擾四生，都歸於無二之實性；夢夢長睡，併到達大覺之極果。極果之大覺，體悟實性而忘卻心，實性本就無二，混合真忘而為一。既然無二，又何來一真一忘一混合呢？究竟什麼是實性？這就是理智都忘，名義俱絕。這就是涅槃的玄妙旨歸。只是諸佛證悟而不執著，無所不應，無所不說。這就是涅槃的至極教義。玄妙旨歸已然存在，卻不曾寂滅；至極教義宣說出來，卻未曾言說。這就是理與教的一味。於是聽聞滿字者，都能蒙受毛孔的利益；尋求半偈者，不必傾盡骨髓而受摧殘；造下逆罪者，相信此經就能滅除罪業；種下善根者，依靠此教就能還復生機。所說的大般涅槃經，如果完全按照西域的音譯，應該叫做摩訶般涅槃那。此土翻譯
【English Translation】 English version: Nirvana School Essentials Written by Master Wonhyo This scripture has two aspects: first, a brief description of the main idea; second, a broad explanation with distinctions. The brief description of the main idea is: Investigating the path of Nirvana is actually neither a path nor not a path, neither abiding nor not abiding. From this, it can be known that this path is both extremely near and extremely far. Those who realize this path are both pervaded with stillness and pervaded with clamor. Pervaded with clamor, it can universally vibrate the eight sounds, reaching throughout the empty space without ceasing; pervaded with stillness, it can be far from the ten appearances, being the same as true reality and serenely unmoving. Because it is extremely far, following the teachings, it passes through thousands of kalpas without reaching; because it is extremely near, forgetting words and seeking it, it is naturally understood in just one thought. Now, this scripture is the great ocean of the Buddha-dharma, the secret treasury of Vaipulya. The depth and breadth of its teachings are difficult to measure, because it is vast and boundless, profound and bottomless. Because it is bottomless, there is nothing it does not exhaust; because it is boundless, there is nothing it does not encompass. It unifies the parts of the various scriptures, returning to the one taste of the myriad streams; it opens the utmost impartiality of the Buddha's intention, harmonizing the different disputes of the hundred schools. Thus, it causes the confused four kinds of beings to all return to the non-dual true nature; those dreaming in long sleep all reach the ultimate fruit of great awakening. The great awakening of the ultimate fruit is realizing the true nature and forgetting the mind; the true nature is originally non-dual, mixing true forgetting and becoming one. Since there is no duality, how can there be one true, one forgetting, one mixing? What exactly is true nature? This is when both reason and wisdom are forgotten, and names and definitions are all cut off. This is called the profound meaning of Nirvana. It is just that the Buddhas realize it without attachment, responding to everything and saying everything. This is called the ultimate teaching of Nirvana. The profound meaning already exists, but has never been still; the ultimate teaching is spoken, but has never been said. This is called the one taste of principle and teaching. Therefore, those who hear the full character can all receive the benefit of the pores; those who seek half a verse do not need to exhaust their marrow and be destroyed; those who commit rebellious sins, believing in this scripture, can extinguish their burning karma; those who plant good roots, relying on this teaching, can return to life. The so-called Mahāparinirvāṇa Sūtra, if it is fully transliterated according to the sounds of the Western Regions, should be called Mahāparinirvāṇa. This land translates
之言大滅度。欲明如來所證道體周無外。用遍有情廣苞遠濟。莫是為先依莫先義。故名為大體大用無二無別。既無彼崖可到。何有此崖可離。無所離故無所不離乃為大滅。無所到故無所不到方是大度。以是義故名大滅度。所言經者。大聖格言貫十方而一揆。歷千代而莫二法。而且常故名為經。正說之前先序時事。以之故言序品。第一故導大般涅槃經序品第一。二者廣開之內有其四門。初說因緣。次明教宗。三出經體。四辨教跡。
第一說經因緣門者。問佛臨涅槃而說是經。為有因緣為無因緣。若無因緣亦應無說。若有因緣有為幾種。答佛說是經無因無緣。所以然者。所說之旨絕於名言不開因緣故。能說之人離諸分別不思因緣故。無因強說是經。如此下文言。如拉羅婆夷名為食油。實不食油強為立名字為食油。是大涅槃亦復如是。無有因緣強立名字。又攝論云。若佛果是無分別智所顯離分別。眾生。云何得作眾生利益事。如理無倒為顯無功用作事。故重說偈言。譬摩尼天鼓無思成自事。如是不分別種種佛事成。解云。若依是義無因緣而有所說。又復得言無因緣故亦無所說。如是經下文言。若知如來常不說法是名菩薩具足多聞。二夜經云。從初得道夜乃至涅槃夜是二夜中間不說一言字。以是證知無因無說。或有說者
【現代漢語翻譯】 現代漢語譯本 所說的是大滅度（Mahaparinirvana）。想要闡明如來（Tathagata）所證悟的道體周遍無外，其作用普及一切有情眾生，廣闊地包容並深遠地救濟。這莫不是因為先依止於『莫先』的意義，所以才被稱為『大體』，其『大用』與『大體』無二無別。既然沒有彼岸可以到達，又哪裡有此岸可以離開？因為沒有什麼可以離開，所以才沒有什麼不能離開，這才是『大滅』。因為沒有什麼可以到達，所以才沒有什麼不能到達，這才是『大度』。因為這個意義，所以稱為『大滅度』。 所說的『經』，是大聖人的格言，貫穿十方而只有一個準則，歷經千代而法則沒有第二個。而且是永恒不變的，所以稱為『經』。在正式講述之前，先敘述時間、事件，因此才說『序品』。第一，所以引導《大般涅槃經·序品》第一。 第二，在廣泛的開示之中，有四個門徑。首先是講述因緣，其次是闡明教義宗旨，第三是揭示經的本體，第四是辨明教化的軌跡。 第一，講述經的因緣之門。問：佛陀（Buddha）臨近涅槃（Nirvana）時宣說此經，是有因緣還是沒有因緣？如果沒有因緣，也就不應該宣說。如果有因緣，有幾種因緣？答：佛陀宣說此經，既沒有因，也沒有緣。為什麼這樣說呢？因為所說的宗旨超越了名言，不開啟因緣的緣故。能說之人遠離一切分別，不思慮因緣的緣故。沒有因緣卻勉強說是經，就像下文所說，如『拉羅婆夷』（Lalobayi）被稱為『食油』，實際上並不食油，只是勉強為它立個名字叫『食油』。《大涅槃經》（Mahaparinirvana Sutra）也是這樣，沒有因緣卻勉強立個名字。 又《攝論》（Samgraha）中說：如果佛果（Buddha-phala）是無分別智所顯現，遠離分別，眾生如何能夠做利益眾生的事情？如理如實地爲了顯現無功用而成就事業，所以再次宣說偈頌說：譬如摩尼寶珠和天鼓，無需思慮就能成就自身的事業，像這樣不作分別，種種佛事自然成就。解釋說：如果依據這個意義，沒有因緣也能有所宣說。又可以說，因為沒有因緣，所以也沒有什麼可說的。就像這部經的下文所說：如果知道如來（Tathagata）恒常不說法，這才是具足多聞的菩薩（Bodhisattva）。《二夜經》（Dvayatanupassana Sutta）中說：從最初得道之夜，乃至涅槃之夜，這兩夜中間沒有說一個字。以此可以證明沒有因，也沒有說。或者有人說：
【English Translation】 English version What is spoken of is the Great Extinction (Mahaparinirvana). If one wishes to clarify that the Dao-body realized by the Tathagata (Tathagata) is all-pervasive and without limit, its function extends to all sentient beings, broadly encompassing and deeply benefiting. Is this not because it first relies on the meaning of 'no prior', hence it is called 'Great Body', and its 'Great Function' is non-dual and undifferentiated. Since there is no other shore to reach, how can there be this shore to leave? Because there is nothing to leave, there is nothing that cannot be left, and this is 'Great Extinction'. Because there is nothing to reach, there is nothing that cannot be reached, and this is 'Great Crossing'. Because of this meaning, it is called 'Great Extinction'. What is spoken of as 'Sutra' is the maxim of the Great Sage, penetrating the ten directions with one standard, and through thousands of generations, the Dharma has no second. Moreover, it is constant, hence it is called 'Sutra'. Before the formal explanation, the time and events are first narrated, hence it is said 'Introductory Chapter'. First, therefore, guiding the 'Introductory Chapter' of the 'Mahaparinirvana Sutra'. Second, within the broad exposition, there are four gateways. First, the causes and conditions are explained, second, the doctrine and purpose are clarified, third, the essence of the Sutra is revealed, and fourth, the traces of the teachings are distinguished. First, the gateway of explaining the causes and conditions of the Sutra. Question: When the Buddha (Buddha) was approaching Nirvana (Nirvana), he proclaimed this Sutra. Was it with causes and conditions or without causes and conditions? If there were no causes and conditions, it should not have been proclaimed. If there were causes and conditions, how many kinds of causes and conditions are there? Answer: The Buddha proclaimed this Sutra without cause or condition. Why is this so? Because the purpose of what is said transcends words and does not open up causes and conditions. The one who can speak is free from all distinctions and does not contemplate causes and conditions. Forcibly saying that it is a Sutra without cause or condition is like what is said in the following text, such as 'Lalobayi' (Lalobayi) being called 'oil-eater', but in reality, it does not eat oil, it is just forced to give it a name called 'oil-eater'. The 'Mahaparinirvana Sutra' (Mahaparinirvana Sutra) is also like this, forcibly giving it a name without cause or condition. Furthermore, the 'Samgraha' (Samgraha) says: If the Buddha-fruit (Buddha-phala) is manifested by non-discriminating wisdom, free from discrimination, how can sentient beings do things that benefit sentient beings? In order to manifest the accomplishment of deeds without effort in accordance with reason and reality, the verse is proclaimed again, saying: For example, the Mani jewel and the heavenly drum accomplish their own affairs without thought. In this way, without making distinctions, all kinds of Buddha-deeds are naturally accomplished. The explanation says: If according to this meaning, there can be proclamation without cause or condition. It can also be said that because there is no cause or condition, there is nothing to say. Just like what is said in the following text of this Sutra: If one knows that the Tathagata (Tathagata) constantly does not preach the Dharma, this is a Bodhisattva (Bodhisattva) who is fully endowed with learning. The 'Dvayatanupassana Sutta' (Dvayatanupassana Sutta) says: From the night of the initial attainment of the Dao to the night of Nirvana, not a single word was spoken in between these two nights. This proves that there is no cause and no saying. Or some say:
。有大因緣佛說是經。所以然者。如愚癡人都無因緣有無所作。智者不爾。有深所以乃有所作。如智度論云。譬如須彌山王不以無因緣及小因緣而自動作。諸佛亦爾。不無因緣而有所說。依是文意有因有說。若依是意說此經因有總有別。別而論之因緣無量。所以然者。大人發言必不徒說。一偈一句各有因緣。一言之內亦有眾緣。此經梵本有二萬五千偈則有二萬五千因緣。隨其一偈皆有四句。則十萬句有爾許因緣。又一一句各有諸緣。由是言之有無量緣。別緣如是不可具陳。總因緣者如來宜以大因緣而說是經。所謂欲顯諸佛出世之大意故。如法花經言。諸佛如來唯以一事因緣故出現於世乃至廣說。又此經菩薩品云。若有人能供養恭敬無量諸佛。方乃得聞大涅槃經。所以者何。大德之人乃能得聞如是大事。何等為大。所謂諸佛甚深秘藏如來之性。以是義故名為大事。解云。今說是經之時正臨一化之終日究意顯示諸佛大意。所謂總括成道以來隨機所說一切言教。悉為示一味之道。普今歸趣無二之性。十方世一切諸佛悉同是意無二無別。是謂諸佛出世大意。是名如來甚深秘藏。由有如是一大因緣。是故如來說是大經。如是總門一大因緣即攝別門無量因緣。以其眾緣不出一意。問彼初師義無因無說。此後師意有因有說。如是二說
何得何失。或有說者。二說悉得。皆依經典不相妨故。雖非不然故說有無無而非定然故不相違。說經因緣應如是知。
第二辨教宗者。此經宗旨說者不同。有師說言。經文始終所詮眾義以為經宗。對問而言。即有六六三十六義。所謂第一長壽因果乃至最後諸陰法門。或有說者。四種大義為此經宗。何等為四。一者大涅槃圓極妙果具足三事及與四德。二者一切眾生悉有佛性。煩惱䨱故不能見。三者三寶佛性同體無二。四者闡提謗法執性二乘。悉當作佛。如是四義以為其宗。或有說者。出世因果以其為宗。果即菩提涅槃。因即佛性聖行。如能陀章開菩提果。𡩲嘆章中開涅槃果。如來性品顯佛性因。聖行品中說行德因。其餘諸品重顯因果。故知無上因果為宗。或有說者。當常現常二果為宗。所謂一切眾生悉有佛性。是顯當常如來所證大般涅槃。是明現常聖行等因即助顯于果非為正宗。若據佛意欲使眾生各證當果。但當果未非恐難取信。是故自說所證將成物信。以是義故二果為宗。但從現立題故名涅槃也。或有說者。圓極一果為是經宗。所謂諸佛大般涅槃。所以從宗而立題名。瓔珞經六種瓔珞為宗。大般若經三種般若為宗。當知是涅槃經一大涅槃為宗。或有說者。諸佛秘藏無二實性以為經宗。如是實性離相離性故於諸門
【現代漢語翻譯】 現代漢語譯本：如何獲得和失去？或許有人會說，兩種說法都成立，因為都依據經典，互不衝突。雖然並非完全沒有道理，所以說有，但並非絕對肯定，所以不相違背。講解經典的因緣應當這樣理解。 第二，辨明教義的宗旨。對此經的宗旨，說法各不相同。有法師說，經文從始至終所詮釋的眾多意義，就是此經的宗旨。如果就問答而言，就有六六三十六義，即第一長壽因果，乃至最後諸陰法門。或許有人說，四種大義是此經的宗旨。哪四種呢？一是大涅槃（Mahāparinirvāṇa，偉大的涅槃）圓滿至極的妙果，具足三事（法身、般若、解脫）以及四德（常、樂、我、凈）。二是，一切眾生悉有佛性（Buddha-dhātu，成佛的潛能），因為煩惱覆蓋所以不能看見。三是，三寶（佛、法、僧）佛性同體無二。四是，一闡提（Icchantika，斷絕善根的人）、誹謗佛法、執著于小乘根性的人，都將成佛。這四種意義是此經的宗旨。或許有人說，出世間的因果是此經的宗旨。果就是菩提（Bodhi，覺悟）和涅槃（Nirvāṇa，寂滅）。因就是佛性（Buddha-dhātu，成佛的潛能）和聖行。例如《如能陀》章節開顯菩提果，《𡩲嘆》章節中開顯涅槃果。《如來性品》顯現佛性因，《聖行品》中講述行德因。其餘各品都重複顯現因果，所以知道無上的因果是宗旨。或許有人說，當常（未來常恒）和現常（現在常恒）二果是宗旨。所謂一切眾生悉有佛性，是顯現當常；如來所證的大般涅槃，是明示現常。聖行等因只是輔助顯現果，並非正宗。如果依據佛的本意，是想讓眾生各自證得當果，但當果尚未實現，恐怕難以取信。因此佛自己宣說所證的果，來使眾生相信。因為這個緣故，二果是宗旨。但因為從現常立題，所以名為《涅槃經》。或許有人說，圓滿至極的一果是此經的宗旨，就是諸佛的大般涅槃。所以從宗旨而立題名。《瓔珞經》以六種瓔珞為宗旨，《大般若經》以三種般若為宗旨。應當知道這部《涅槃經》以一大涅槃為宗旨。或許有人說，諸佛的秘密藏，無二的實性，是此經的宗旨。這樣的實性，遠離相和性，所以在各種法門中
【English Translation】 English version: How does one gain and lose? Some might say that both views are valid, as they are both based on the scriptures and do not contradict each other. Although it is not entirely without reason to say there is, it is not absolutely certain, so they do not conflict. The circumstances for explaining the scriptures should be understood in this way. Secondly, to discern the doctrine's purpose. Regarding the purpose of this scripture, opinions differ. Some teachers say that the numerous meanings explained from beginning to end of the scripture are the purpose of this scripture. If considering the questions and answers, there are six times six, thirty-six meanings, namely, the first, the cause and effect of longevity, up to the last, the Dharma gate of the aggregates. Some might say that the four great meanings are the purpose of this scripture. What are the four? First, the great Nirvāṇa (Mahāparinirvāṇa, the Great Nirvana), the perfect and ultimate wonderful fruit, complete with the three aspects (Dharmakāya, Prajñā, Vimukti) and the four virtues (eternal, joyful, self, pure). Second, all sentient beings possess Buddha-dhātu (Buddha-dhātu, the potential for Buddhahood), but they cannot see it because of the covering of afflictions. Third, the Three Jewels (Buddha, Dharma, Sangha) and the Buddha-nature are one and the same, without duality. Fourth, Icchantikas (Icchantika, those who have severed their roots of goodness), those who slander the Dharma, and those attached to the nature of the Two Vehicles will all become Buddhas. These four meanings are the purpose of this scripture. Some might say that the cause and effect of transcending the world is the purpose of this scripture. The fruit is Bodhi (Bodhi, enlightenment) and Nirvāṇa (Nirvāṇa, cessation). The cause is Buddha-dhātu (Buddha-dhātu, the potential for Buddhahood) and the holy conduct. For example, the chapter 'Like a Nanda' reveals the fruit of Bodhi, and the chapter '𡩲 sigh' reveals the fruit of Nirvāṇa. The 'Tathāgatagarbha' chapter reveals the cause of Buddha-nature, and the 'Holy Conduct' chapter speaks of the cause of virtuous conduct. The remaining chapters repeatedly reveal cause and effect, so it is known that the supreme cause and effect is the purpose. Some might say that the two fruits of 'future eternal' and 'present eternal' are the purpose. The so-called 'all sentient beings possess Buddha-nature' reveals the 'future eternal'; the Great Nirvāṇa attained by the Tathāgata clarifies the 'present eternal'. Holy conduct and other causes only assist in revealing the fruit and are not the main purpose. If based on the Buddha's intention, it is to enable sentient beings to each attain the 'future fruit', but the 'future fruit' has not yet been realized, and it is feared that it will be difficult to gain belief. Therefore, the Buddha himself speaks of the fruit he has attained to make beings believe. For this reason, the two fruits are the purpose. However, because the title is based on the 'present eternal', it is named the 'Nirvāṇa Sutra'. Some might say that the perfect and ultimate one fruit is the purpose of this scripture, which is the Great Nirvāṇa of all Buddhas. Therefore, the title is established based on the purpose. The 'Garland Sutra' takes the six kinds of garlands as its purpose, and the 'Great Prajñā Sutra' takes the three kinds of Prajñā as its purpose. It should be known that this 'Nirvāṇa Sutra' takes the one great Nirvāṇa as its purpose. Some might say that the secret treasury of all Buddhas, the non-dual true nature, is the purpose of this scripture. Such a true nature is apart from form and nature, so in all Dharma gates
無障無礙。離相故不垢不凈非因非果不一不異非有非無。以離性故亦染亦凈為因為果亦一亦異為有為無為。染凈故或名眾生或名生死。亦名如來亦名法身。為因果故或名佛性名如來藏或名菩提名大涅槃。乃至為有無故名為二諦。非有無故名為中道。由非一故能當諸門。由非異故諸門一味。如是無二秘藏以為是經宗旨。但其題目之中不能並偏存諸名。且隨時事立涅槃名。問六師所說何者為實。答或有說者。諸說悉實。佛意無方無不當故。或有說者。后說為實。能得如來無方意故。並容前說諸師義故。當知是二說亦不相違也。總說雖然。于中分別。且依二門以示其相。謂涅槃門及佛性門。涅槃之義六門分別。一名義門。二體相門。三通局門。四二滅門。五三事門。六四德門。名義門內翻名釋義。初翻名者諸說不同。或說無翻。或說有翻。有翻之說雖有諸宗。今出一義翻為滅度。其文證者如法花經長行言。如來於今日中夜入當無餘涅槃。下偈頌曰。佛此夜滅度。如薪盡火滅。又此大經第一卷云。隨其類音普告眾生。今日如來將欲涅槃。六卷泥洹此處文言。悟惔寂滅大牟尼尊告諸眾生。今當滅度。以是等文當知滅度正翻涅槃也。無翻之說亦有諸宗。且出一義。彼師說言。外國語容含多名訓。此土語偏不能相當。是故不可一名而
{ "translations": [ "現代漢語譯本", "無障無礙。因為遠離了相，所以不垢不凈，非因非果，不一不異，非有非無。因為遠離了自性，所以亦染亦凈，為因為果，亦一亦異，為有為無為。因為染凈的緣故，有時稱為眾生，有時稱為生死。也稱為如來，也稱為法身。因為因果的緣故，有時稱為佛性，稱為如來藏，或稱為菩提，大涅槃。乃至因為有無的緣故，稱為二諦。因為非有非無的緣故，稱為中道。由於非一的緣故，能夠通達各種法門。由於非異的緣故，各種法門歸於同一真味。像這樣無二的秘藏，就是這部經的宗旨。但是經的題目中不能全部包含各種名稱，姑且隨著時事而立涅槃之名。問：六師（外道六師）所說的，哪一種是真實的？答：或者有人說，各種說法都是真實的。佛的意旨沒有侷限，沒有不恰當的。或者有人說，后說的為真實，能夠領會如來沒有侷限的意旨。並且包容前面所說的各種外道的義理。應當知道這兩種說法並不互相違背。總的來說雖然如此，在其中加以分別。姑且依據二門來顯示它的相狀，就是涅槃門和佛性門。涅槃的意義，從六個方面來分別：一名義門，二體相門，三通局門，四二滅門，五三事門，六四德門。名義門內，翻譯名稱，解釋意義。最初翻譯名稱，各種說法不同。或者說沒有翻譯，或者說有翻譯。有翻譯的說法雖然有各種宗派，現在提出一種意義，翻譯為滅度。它的文證，如《法華經》長行文說：『如來於今日中夜入當無餘涅槃。』下面的偈頌說：『佛此夜滅度，如薪盡火滅。』又《大般涅槃經》第一卷說：『隨其類音普告眾生，今日如來將欲涅槃。』第六卷《泥洹》此處文言：『悟惔寂滅大牟尼尊告諸眾生，今當滅度。』根據這些經文，應當知道滅度正是翻譯涅槃。」 ], "english_translations": [ "English version", "Unobstructed and unimpeded. Because of being apart from characteristics, it is neither defiled nor pure, neither cause nor effect, neither one nor different, neither existent nor non-existent. Because of being apart from self-nature, it is also defiled and also pure, as cause and as effect, also one and also different, as existent and as non-existent. Because of defilement and purity, it is sometimes called sentient beings, sometimes called birth and death. It is also called Tathagata (如來), also called Dharmakaya (法身). Because of cause and effect, it is sometimes called Buddha-nature (佛性), called Tathagatagarbha (如來藏), or called Bodhi (菩提), Great Nirvana (大涅槃). Even because of existence and non-existence, it is called the Two Truths (二諦). Because of neither existence nor non-existence, it is called the Middle Way (中道). Because of not being one, it can reach all doors. Because of not being different, all doors have one taste. Such a non-dual secret treasure is the purpose of this sutra. However, the title of the sutra cannot include all names, so for the time being, the name Nirvana is established according to the circumstances. Question: Which of the teachings of the Six Teachers (六師) is true? Answer: Some say that all teachings are true. The Buddha's intention is without limit and without inappropriateness. Some say that the later teachings are true, because they can understand the Tathagata's intention without limit. And they encompass the meanings of the previous teachers. It should be known that these two statements are not contradictory. Although the general statement is so, we should distinguish within it. Let us show its characteristics according to the two doors, namely the Nirvana door and the Buddha-nature door. The meaning of Nirvana is distinguished from six aspects: 1. Name and meaning door, 2. Substance and characteristic door, 3. Universal and limited door, 4. Two extinctions door, 5. Three matters door, 6. Four virtues door. Within the name and meaning door, translate the name and explain the meaning. Initially translating the name, there are various different sayings. Some say there is no translation, some say there is translation. Although there are various schools of thought about translation, now I will present one meaning, translating it as extinction. The textual evidence is as in the long passage of the Lotus Sutra (法華經) which says: 'The Tathagata will enter into Nirvana without remainder in the middle of the night today.' The following verse says: 'The Buddha will be extinguished this night, like a fire extinguished when the firewood is exhausted.' Also, the first volume of this Mahaparinirvana Sutra (大般涅槃經) says: 'Universally announce to sentient beings according to their respective sounds, today the Tathagata will enter Nirvana.' The sixth volume Nirvana (泥洹) here says: 'The enlightened, tranquil, and extinguished Great Muni (大牟尼) respectfully told all sentient beings, now I will enter extinction.' According to these sutra passages, it should be known that extinction is precisely the translation of Nirvana." ] }
翻。其文證者如德王品第七功德文言。涅者不槃者識。不識之義名為涅槃。槃言䨱。不䨱之義乃名涅槃。槃言去來。不去不來乃名涅槃。槃者言取。不取之義乃名涅槃。槃者不定。無不定義乃名涅槃。槃言新故。無新故義乃名涅槃。槃言障礙。無障礙義乃名涅槃。又下文言。善男子槃者言有。無有之義乃名涅槃。槃者名為和合。無和合義乃名涅槃。槃者言苦。無苦之義乃名涅槃。此處略出是十種訓。上下諸文乃眾多。故知不可一語而翻。問若立后師義是難云何通。謂有難曰。經說有翻耶得無翻。如言隨其類音普告眾生今日如來將欲涅槃。豈隨蜂蟻六道之音得翻涅槃之名。而獨不得此國語翻。又當此處經文既翻云之滅度。豈可得云不能翻耶。彼師通曰。涅槃之名多訓之內且取一義翻為滅度。即依此訓普告眾生。非謂其名只翻滅度。以是義故彼難善通。問若立初師義是文云何通。如德王品菩薩難言。若使滅度非涅槃者。何故如來自期三月當般涅槃。師子孔品云。諸結火滅故名滅度。離覺觀故故名涅槃。以是文證明知滅度非正翻于涅槃名也。彼師通曰。此等經文是翻譯家故漢互舉綺飾其文。若使令存外國語者。既言若使涅槃非涅槃者。又諸結火滅故名涅槃離覺觀故故名涅槃。如其令存此土語者。既云若使滅度非滅度者。下文
例爾。由是義故不相違也。問二師所說何是何非。答或有說者。二說俱是。悉依經文而成立故。是義云何。涅槃之名即含二義。所謂密語及顯了語。依顯了語正翻滅度。如初師說。若依密語即含多訓。如后師訓。由是道理二說悉得。若依是意通彼難者。就顯了義有正翻。故隨其類音普告眾生。就其密語含多義訓。是故後文亦得善通。說言。若使滅度者舉顯了語死滅度也。非涅槃者取密語內不識義也。難意正言。若使死滅之滅度義非不滅之涅槃義者。何故以是不識之名自期三月當般涅槃。以先樹下成道之時已得不識之涅槃故。要有煩惱乃識生死。故師子吼言。諸結火滅名滅度者亦是顯了語之滅度。離覺覺故名涅槃者取密語內無苦之義。入無餘時苦報滅已方離覺覺分別心故。由是道理諸善說通也。次釋義者。且依顯了之語以釋有翻之義。此土釋之言大滅度。所言大者。古人釋云。莫先為義。謂釋勝之時莫是為先。非約時前後言無先也。依下經文大有六義。一者廣之莫先故名為大。如經言。大者其性廣博猶如虛空無所不至。涅槃如是故名為大。二者長之莫先故名為大。如經言。所言大者名之為長。譬如有人壽命無量名大歲夫。三者深之莫先故名為大。如經言。大者名為不可思議。一切世間聲聞緣覺不能測量涅槃之義故名為大
【現代漢語翻譯】 現代漢語譯本 因此，從這個意義上講，兩種說法並不矛盾。問：兩位法師的說法哪個正確哪個錯誤？答：有人說，兩種說法都正確，都依據佛經的經文而成立。這是什麼意思呢？『涅槃』（Nirvana）這個名稱本身就包含兩種含義，即密語和顯了語。依據顯了語，正確翻譯是『滅度』，如第一位法師所說。如果依據密語，則包含多種訓釋，如第二位法師的訓釋。因此，兩種說法都成立。如果依據這個意思來解釋對方的詰難，那麼就顯了義而言，有正確的翻譯，所以隨著其類別，普遍告知眾生。就其密語而言，包含多種含義的訓釋，所以後面的經文也可以很好地理解。經文說：『如果說滅度，那是舉顯了語的死亡滅度。』『非涅槃』是取密語中不識之義。詰難的意思是說，如果死亡滅度的意義不是不滅的涅槃的意義，那麼為什麼以這個不識之名自期三個月后當般涅槃（Parinirvana）呢？因為在先前的菩提樹下成道之時，已經得到了不識的涅槃。一定要有煩惱才能識別生死。所以師子吼說：『諸結火滅名為滅度』，這也是顯了語的滅度。『離覺覺故名涅槃』，是取密語中無苦的意義，進入無餘涅槃時，苦報滅盡后才脫離覺覺分別心。因此，各種善說都是可以理解的。接下來解釋『義』。首先依據顯了語來解釋有翻譯的意義。此土翻譯為『大滅度』。所說『大』，古人解釋說，『莫先為義』，意思是說在解釋殊勝的時候，沒有什麼是先於它的。不是從時間的前後來說沒有先後。依據下面的經文，『大』有六種含義。一是廣之莫先，所以稱為『大』。如經文所說：『大者，其性廣博，猶如虛空，無所不至。涅槃（Nirvana）也是如此，所以稱為大。』二是長之莫先，所以稱為『大』。如經文所說：『所言大者，名之為長，譬如有人壽命無量，名大歲夫。』三是深之莫先，所以稱為『大』。如經文所說：『大者，名為不可思議，一切世間聲聞緣覺不能測量涅槃（Nirvana）的意義，所以稱為大。』
【English Translation】 English version Therefore, from this meaning, the two statements are not contradictory. Question: Which of the two teachers' statements is correct and which is wrong? Answer: Some say that both statements are correct, as they are both established based on the sutra texts. What does this mean? The name 'Nirvana' itself contains two meanings, namely secret language and explicit language. According to explicit language, the correct translation is 'extinction,' as the first teacher said. If based on secret language, it contains multiple interpretations, as the second teacher's interpretation. Therefore, both statements are valid. If we use this meaning to explain the other party's challenge, then in terms of explicit meaning, there is a correct translation, so it universally informs sentient beings according to its category. In terms of its secret language, it contains interpretations with multiple meanings, so the subsequent text can also be well understood. The text says: 'If we say extinction, that is referring to the death extinction of explicit language.' 'Non-Nirvana' takes the meaning of non-knowing in secret language. The meaning of the challenge is that if the meaning of death extinction is not the meaning of non-extinction Nirvana, then why use this name of non-knowing to promise oneself to enter Parinirvana in three months? Because at the time of enlightenment under the Bodhi tree, one had already attained the non-knowing Nirvana. One must have afflictions to recognize birth and death. Therefore, the lion's roar says: 'The extinction of all knots and fires is called extinction,' which is also the extinction of explicit language. 'Being apart from awareness is called Nirvana,' which takes the meaning of no suffering in secret language, and only when entering Nirvana without remainder, after the suffering retribution is extinguished, does one escape the discriminating mind of awareness. Therefore, all good sayings are understandable. Next, explain the 'meaning.' First, based on explicit language, explain the meaning of having a translation. This land translates it as 'Great Extinction.' The so-called 'Great,' the ancients explained as 'nothing precedes the meaning,' meaning that when explaining the supreme, nothing precedes it. It is not about saying there is no precedence in terms of time. According to the following text, 'Great' has six meanings. First, it is the foremost in breadth, so it is called 'Great.' As the text says: 'Greatness, its nature is broad and vast, like space, reaching everywhere. Nirvana (Nirvana) is also like this, so it is called Great.' Second, it is the foremost in length, so it is called 'Great.' As the text says: 'The so-called Great is called long, like a person with immeasurable lifespan, called a great old man.' Third, it is the foremost in depth, so it is called 'Great.' As the text says: 'Greatness is called inconceivable, all worldly Shravakas and Pratyekabuddhas cannot measure the meaning of Nirvana (Nirvana), so it is called Great.'
。四者高之莫先故為大。如經言。譬如大山一切世人不能得上故名為大。涅槃如是凡夫二乘及諸菩薩不能窮到故名為大。五者多之莫先故名為大。如經言。譬如大藏多諸珍寶。涅槃如是多有種種妙法珍寶故名大。六者勝之莫先故名為大。如經言。如世間中勝上主人名為大人。涅槃如是諸法中勝故名為大。大義如是。所言滅者略有四義。事滅理滅德滅擇滅。言事滅者。還無為義。義當應化身。正智亦亡故名為滅。如經言。佛此夜滅度。如薪盡火滅。如是事滅當體立名。言理滅者。寂漠為義。謂從本來無動無起故名為滅。如經言。一切諸法不生不滅本來寂靜自性涅槃。如是理滅寄全音。言德滅者。永離為義。謂諸功德離相離性不守自性互相一味故名為滅。如下文言。受安樂者即解脫。真解脫者即是如來。如來即涅槃乃至廣說。如是德滅從義受名。言擇滅者。斷除為義。佛智慧斷一切煩惱故名為滅。若依是義。涅槃非滅。而受名者略有三義。一者從處得名。謂佛窮到無住之原。是處能斷一切煩惱。斷煩惱處故名為滅。如經言。涅槃亦爾。無有住處。宜是諸佛斷煩惱處故名涅槃。二者從因受名。謂智滅或能顯于理。理顯是果。智滅為因。從因立名名理為滅。如此經言。煩惱為薪智惠為火。以是因緣成涅槃食。令我諸弟子皆悉甘
【現代漢語翻譯】 現代漢語譯本 四者，就高大而言沒有比它更優先的，所以稱為『大』（maha）。如經文所說：『譬如大山，一切世人都無法攀登上去，所以名為大。』涅槃（Nirvana）也是這樣，凡夫、二乘（聲聞、緣覺）以及諸菩薩都不能窮盡到達，所以名為『大』。 五者，就眾多而言沒有比它更優先的，所以名為『大』。如經文所說：『譬如大藏，其中有很多珍寶。』涅槃也是這樣，具有種種微妙的佛法珍寶，所以名為『大』。 六者，就殊勝而言沒有比它更優先的，所以名為『大』。如經文所說：『如世間中最殊勝的主人，稱為大人。』涅槃也是這樣，在一切諸法中最為殊勝，所以名為『大』。『大』的含義就是這樣。 所說的『滅』（Nirvana），略有四種含義：事滅、理滅、德滅、擇滅。 所謂『事滅』，是迴歸無為的含義，意義上相當於應化身（Nirmanakaya）。正智也消失了，所以稱為『滅』。如經文所說：『佛於此夜滅度，如同薪盡火滅。』這樣的『事滅』是就其本體而立名。 所謂『理滅』，是以寂靜為含義，指的是從本來就沒有動搖和生起，所以稱為『滅』。如經文所說：『一切諸法不生不滅，本來寂靜，自性涅槃。』這樣的『理滅』是寄託于全體音聲。 所謂『德滅』，是以永遠脫離為含義，指的是諸功德離於相和性，不固守自身，互相融為一體，所以稱為『滅』。如下文所說：『享受安樂的就是解脫，真正的解脫就是如來（Tathagata）。如來就是涅槃』，乃至廣說。這樣的『德滅』是從意義上接受名稱。 所謂『擇滅』，是以斷除為含義，佛的智慧能夠斷除一切煩惱，所以稱為『滅』。如果依據這個含義，涅槃並非滅，而接受這個名稱略有三種含義： 一者，從處所得到名稱，指的是佛窮盡到達無住的本源，這個處所能夠斷除一切煩惱。因為是斷除煩惱的處所，所以稱為『滅』。如經文所說：『涅槃也是這樣，沒有住處，適宜作為諸佛斷除煩惱的處所，所以名為涅槃。』 二者，從因緣接受名稱，指的是智慧的滅除或許能夠顯現真理，真理顯現是結果，智慧的滅除是原因。從原因立名，稱真理為『滅』。如此經文所說：『煩惱是柴薪，智慧是火焰，因為這樣的因緣成就涅槃的食物，使我的諸弟子都感到甘甜。』
【English Translation】 English version Fourth, in terms of height, nothing precedes it, therefore it is called 'Great' (maha). As the scripture says: 'Like a great mountain, all people in the world cannot climb it, therefore it is called Great.' Nirvana is also like this; ordinary people, the Two Vehicles (Shravakas and Pratyekabuddhas), and all Bodhisattvas cannot exhaustively reach it, therefore it is called 'Great'. Fifth, in terms of multitude, nothing precedes it, therefore it is called 'Great'. As the scripture says: 'Like a great treasure, it contains many jewels.' Nirvana is also like this; it has various wonderful Dharma jewels, therefore it is called 'Great'. Sixth, in terms of superiority, nothing precedes it, therefore it is called 'Great'. As the scripture says: 'Like the most superior master in the world, he is called a great person.' Nirvana is also like this; it is the most superior among all dharmas, therefore it is called 'Great'. The meaning of 'Great' is like this. The so-called 'Extinction' (Nirvana) has roughly four meanings: extinction of event, extinction of principle, extinction of virtue, and selective extinction. The so-called 'extinction of event' refers to returning to non-action, which in meaning corresponds to the Emanation Body (Nirmanakaya). Correct wisdom also vanishes, therefore it is called 'extinction'. As the scripture says: 'The Buddha entered extinction this night, like a fire extinguished when the firewood is exhausted.' Such 'extinction of event' is named based on its substance. The so-called 'extinction of principle' means tranquility, referring to the fact that from the beginning, there is no movement or arising, therefore it is called 'extinction'. As the scripture says: 'All dharmas neither arise nor cease, are originally tranquil, and are Nirvana by nature.' Such 'extinction of principle' is entrusted to the entire sound. The so-called 'extinction of virtue' means eternal separation, referring to the fact that all merits are separate from form and nature, do not adhere to their own nature, and are mutually unified, therefore it is called 'extinction'. As the following text says: 'The one who enjoys bliss is liberation, true liberation is the Tathagata.' The Tathagata is Nirvana, and so on. Such 'extinction of virtue' receives its name from its meaning. The so-called 'selective extinction' means cutting off, because the Buddha's wisdom can cut off all afflictions, therefore it is called 'extinction'. If based on this meaning, Nirvana is not extinction, but it receives this name for roughly three reasons: First, it receives its name from the place, referring to the fact that the Buddha exhaustively reaches the origin of non-abiding, and this place can cut off all afflictions. Because it is the place for cutting off afflictions, it is called 'extinction'. As the scripture says: 'Nirvana is also like this; there is no abiding place, and it is suitable as the place for all Buddhas to cut off afflictions, therefore it is called Nirvana.' Second, it receives its name from the cause, referring to the fact that the extinction of wisdom may reveal the truth, and the revelation of truth is the result, while the extinction of wisdom is the cause. Naming the truth as 'extinction' is based on the cause. As the scripture says: 'Afflictions are firewood, and wisdom is fire. Because of this cause, the food of Nirvana is accomplished, making all my disciples feel sweet.'
嗜。三者從果受名。謂智依理能滅煩惱。理為滅因。智是滅果。從果立名名理為滅。如佛性論云。道依涅槃能使煩惱未來不生。現在不滅因中說果故名涅槃為無生滅。滅義如是。所言度者略有二義。謂究竟義及到岸義。到岸義者顯顯斷義。煩惱滅者明非常義。煩惱離滅眾生得度。非常非斷故名滅度。究竟義者滅德究竟故名滅度。度義如是。問若斷煩惱非涅槃者。何故德王菩薩品云。不見佛性而斷煩惱是名涅槃。大涅槃以見佛性故得名為常樂我凈。故斷煩惱亦得稱為大般涅槃。若斷煩惱稱涅槃者。何故彼品下文說言。斷煩惱者不名涅槃。不煩惱乃名涅槃。善男子諸佛如來煩惱不起是名涅槃。解云。前所引文為簡涅槃大涅槃異故舉二斷以顯斷處。非約能斷名為涅槃。后所引文為簡諸佛與菩薩異。菩薩斷處猶有餘惑。故不得受涅槃之名。諸佛斷處畢竟不生。所以得立涅槃之稱。是答德王菩薩難意。彼前難言。若言煩惱滅之處是涅槃者。諸菩薩等於無量劫已斷煩惱。何故不得稱為涅槃。俱是斷處。何緣獨稱諸佛有之菩薩無耶。為答是難故依斷與不生簡別。通而言之。菩薩亦不生。諸佛亦是斷。別門而言。斷除之稱遣于已生之辭遮于未起。遣已生者望前之義義在不足。故說菩薩。遮未起者望后之義義在究竟。故說諸佛。依是道理
【現代漢語翻譯】 現代漢語譯本：嗜（shì）。這三者是從結果來命名的。意思是智慧依靠真理能夠滅除煩惱，真理是滅除的原因，智慧是滅除的結果。從結果來立名，稱真理為『滅』。如同《佛性論》所說：『道依靠涅槃能夠使煩惱未來不生，現在不滅。』這是在原因中說結果，所以稱涅槃為『無生滅』。『滅』的含義就是這樣。 所說的『度』，大概有兩層含義：一是究竟的含義，二是到達彼岸的含義。到達彼岸的含義是顯示斷絕的意思，煩惱滅除是說明非常的意思。煩惱離滅，眾生得到解脫，因為既不是常，也不是斷，所以稱為『滅度』。究竟的含義是滅的功德究竟圓滿，所以稱為『滅度』。『度』的含義就是這樣。 問：如果斷除煩惱不是涅槃，為什麼《德王菩薩品》中說：『不見佛性而斷煩惱，這叫做涅槃。』大涅槃因為見到佛性，所以才能稱為常、樂、我、凈。所以斷除煩惱也可以稱為大般涅槃。如果斷除煩惱就稱為涅槃，為什麼該品下文又說：『斷煩惱的人不叫做涅槃，沒有煩惱才叫做涅槃。』善男子，諸佛如來煩惱不再生起，這叫做涅槃。 解釋說：前面引用的經文是爲了區分涅槃和大涅槃的不同，所以舉出兩種斷除來顯示斷除之處，並非是就能夠斷除煩惱這件事本身稱為涅槃。後面引用的經文是爲了區分諸佛和菩薩的不同，菩薩斷除煩惱的地方還有殘餘的迷惑，所以不能得到涅槃的名稱。諸佛斷除煩惱的地方畢竟不再生起，所以才能建立涅槃的名稱。這是回答德王菩薩的疑問。 他之前提出的疑問是：如果說煩惱滅除的地方就是涅槃，那麼諸菩薩等在無量劫中已經斷除了煩惱，為什麼不能稱為涅槃？同樣是斷除之處，為什麼唯獨稱諸佛有涅槃，而菩薩沒有呢？爲了回答這個疑問，所以依據斷除和不生起來進行區分。總的來說，菩薩也是不生，諸佛也是斷除。從不同的角度來說，『斷除』這個稱謂是針對已經生起的煩惱，『遮止』是針對尚未生起的煩惱。針對已生起的煩惱，是從之前的角度來說，意義在於不足，所以說是菩薩。遮止未生起的煩惱，是從之後的角度來說，意義在於究竟，所以說是諸佛。依據這個道理。
【English Translation】 English version: 'Shi'. These three are named based on the result. It means that wisdom, relying on truth, can extinguish afflictions. Truth is the cause of extinction, and wisdom is the result of extinction. Naming from the result, truth is called 'extinction'. As stated in the 'Treatise on Buddha-Nature': 'The path, relying on Nirvana, can prevent afflictions from arising in the future and not extinguishing in the present.' This is speaking of the result in the cause, so Nirvana is called 'non-arising and non-extinguishing'. The meaning of 'extinction' is like this. The so-called 'deliverance' has roughly two meanings: one is the meaning of ultimate completion, and the other is the meaning of reaching the shore. The meaning of reaching the shore is to show the meaning of severance, and the extinction of afflictions is to explain the meaning of impermanence. When afflictions are extinguished and beings are delivered, because it is neither permanent nor severed, it is called 'extinction and deliverance'. The meaning of ultimate completion is that the merit of extinction is ultimately complete, so it is called 'extinction and deliverance'. The meaning of 'deliverance' is like this. Question: If the cessation of afflictions is not Nirvana, why does the 'Virtue King Bodhisattva Chapter' say: 'Cutting off afflictions without seeing the Buddha-nature is called Nirvana.' Great Nirvana is called permanent, blissful, self, and pure because it sees the Buddha-nature. Therefore, cutting off afflictions can also be called Great Parinirvana. If cutting off afflictions is called Nirvana, why does the following text in that chapter say: 'Those who cut off afflictions are not called Nirvana, but those without afflictions are called Nirvana.' Good men, the Buddhas and Tathagatas do not give rise to afflictions, this is called Nirvana. The explanation says: The previously quoted text is to distinguish the difference between Nirvana and Great Nirvana, so two kinds of severance are mentioned to show the place of severance. It is not about calling the ability to sever afflictions Nirvana itself. The latter quoted text is to distinguish the difference between Buddhas and Bodhisattvas. The place where Bodhisattvas cut off afflictions still has residual delusions, so they cannot receive the name of Nirvana. The place where Buddhas cut off afflictions ultimately does not arise, so they can establish the name of Nirvana. This is the answer to the question of Virtue King Bodhisattva. His previous question was: If it is said that the place where afflictions are extinguished is Nirvana, then the Bodhisattvas have already cut off afflictions in countless kalpas, why can't they be called Nirvana? It is the same place of severance, why is it only said that the Buddhas have Nirvana, and the Bodhisattvas do not? To answer this question, the distinction is made based on severance and non-arising. Generally speaking, Bodhisattvas also do not arise, and Buddhas also sever. From different perspectives, the term 'severance' is aimed at afflictions that have already arisen, and 'prevention' is aimed at afflictions that have not yet arisen. Addressing afflictions that have already arisen is from the previous perspective, and the meaning lies in insufficiency, so it is said of Bodhisattvas. Preventing afflictions that have not yet arisen is from the later perspective, and the meaning lies in ultimate completion, so it is said of Buddhas. Based on this principle.
精別而言。斷煩惱者不名涅槃。不生煩惱乃名涅槃。以是義故不相違也。名義門竟。
第二齣體。于中有二。先出體性。后簡虛實。出體性者諸說不同。或有說者。無垢真如是涅槃體。始起功德非是涅槃。即能證智是菩提故。如經云。涅槃義者即是諸佛之法性也。又下文言。涅槃之體本自有之非適今也。大品經云。諸法性空即是涅槃。占密經云。煩惱生死畢竟無體。求不可得。本來不生。實更不滅。自性寂靜即是涅槃。如是等文不可具陳。故知真如正知其是涅槃。斷滅煩惱所顯義門即說真如名為數滅。數滅即是無垢真如。或有說者。果地萬德不問。本始總束為一大涅槃體。如此經中總說三事即為涅槃。又下文說八自在已總結而言。如是大我名大涅槃。法花論云。唯佛如來證大菩提究竟滿足一切智惠名大涅槃。攝大乘論云。三身所顯無上菩提。既說三身皆是菩提。當知皆為大涅槃體。如是二說皆有道理。所以然者。涅槃菩提有通別。別門而說。菩提是果在能證德道諦所攝。涅槃果之是所證法滅諦所攝。通門而言。果地道諦亦是涅槃。所證真如亦是菩提。例如生死有通有別。別而言之。內根始終名為生死。如經言。生者新諸根起。死者諸根滅盡。通而論之。諸雜染法皆是生死。如經言。空者一切生死廣說乃至無我一
【現代漢語翻譯】 現代漢語譯本： 從精細的差別上來說，斷除了煩惱不叫做涅槃（Nirvana，梵文，意為『滅』，佛教術語，指脫離輪迴的理想狀態），不產生煩惱才叫做涅槃。因為這個緣故，兩者並不矛盾。名義門的解釋到此結束。
第二部分，闡述涅槃的本體。其中分為兩點：首先闡述本體的性質，然後區分虛假和真實。闡述本體性質方面，各種說法不同。有人說，無垢真如（Tathata，梵文，意為『如是』，指事物本來的、真實的狀態）是涅槃的本體，最初生起的功德不是涅槃，因為能夠證悟的智慧是菩提（Bodhi，梵文，意為『覺悟』）。如經中所說：『涅槃的意義就是諸佛的法性。』又如下文所說：『涅槃的本體本來就存在，不是現在才有的。』《大品經》（Mahaprajnaparamita Sutra）中說：『諸法的本性空性就是涅槃。』《占察善惡業報經》（Divination Sutra）中說：『煩惱和生死畢竟沒有實體，尋求也無法得到。本來不生，實際上也不會滅。自性寂靜就是涅槃。』這樣的經文無法一一列舉。所以知道真如正是涅槃。斷滅煩惱所顯現的意義，就說真如名為數滅（Samkhya-nirodha，梵文，意為『通過計數而滅』，指通過智慧斷滅煩惱）。數滅就是無垢真如。
也有人說，果地（Phala-bhumi，指佛果的境界）的萬種功德，不論是本有還是新生的，都總括為一個大涅槃的本體。如此經中總說三事就作為涅槃。又下文說八自在（Asta-vasita，指八種自在力）之後總結說：『如此大我名為大涅槃。』《法華論》（Saddharma-pundarika-sastra）中說：『只有佛如來證得大菩提，究竟圓滿一切智慧，名為大涅槃。』《攝大乘論》（Mahayana-samgraha）中說：『三身（Trikaya，指佛的三種身：法身、報身、應身）所顯現的無上菩提。』既然說三身都是菩提，應當知道都是大涅槃的本體。這兩種說法都有道理。原因在於，涅槃和菩提有共通之處，也有區別。從區別上來說，菩提是果，屬於能證悟的德，屬於道諦（Marga-satya，指八正道等通向解脫的道路）所包含的。涅槃是果，屬於所證悟的法，屬於滅諦（Nirodha-satya，指煩惱止息的真理）所包含的。從共通之處來說，果地的道諦也是涅槃，所證悟的真如也是菩提。例如生死有共通之處，也有區別。從區別上來說，內根的開始和結束叫做生死，如經中所說：『生是指新的諸根產生，死是指諸根滅盡。』從共通之處來說，各種雜染法都是生死，如經中所說：『空就是一切生死，廣泛地說乃至無我。』
English version: From the perspective of subtle distinctions, the cessation of afflictions is not called Nirvana (Nirvana, Sanskrit, meaning 'extinction,' a Buddhist term referring to the ideal state of liberation from Samsara). Only the non-arising of afflictions is called Nirvana. Therefore, there is no contradiction. This concludes the explanation of the gate of names and meanings.
Secondly, elucidating the substance of Nirvana. This is divided into two points: first, elucidating the nature of the substance, and then distinguishing between the false and the real. Regarding the elucidation of the nature of the substance, there are various views. Some say that the Immaculate Suchness (Tathata, Sanskrit, meaning 'thusness,' referring to the original, true state of things) is the substance of Nirvana, and the merits that initially arise are not Nirvana, because the wisdom that can realize enlightenment is Bodhi (Bodhi, Sanskrit, meaning 'enlightenment'). As the sutra says: 'The meaning of Nirvana is the Dharma-nature of all Buddhas.' And as stated below: 'The substance of Nirvana exists inherently, not just now.' The Mahaprajnaparamita Sutra says: 'The emptiness of the nature of all dharmas is Nirvana.' The Divination Sutra says: 'Afflictions and Samsara ultimately have no substance, and cannot be found. They are originally unborn and, in reality, do not perish. The self-nature is tranquil, which is Nirvana.' Such sutra passages cannot be listed exhaustively. Therefore, it is known that Suchness is precisely Nirvana. The meaning revealed by the cessation of afflictions is called Samkhya-nirodha (Sanskrit, meaning 'cessation through counting,' referring to the cessation of afflictions through wisdom). Samkhya-nirodha is the Immaculate Suchness.
Others say that the myriad virtues of the Fruition Ground (Phala-bhumi, referring to the state of Buddhahood), whether inherent or newly arisen, are all encompassed as one great Nirvana substance. Thus, in this sutra, the three matters are collectively regarded as Nirvana. And below, after mentioning the Eight Freedoms (Asta-vasita, referring to the eight kinds of mastery), it concludes by saying: 'Such a Great Self is called Great Nirvana.' The Saddharma-pundarika-sastra says: 'Only the Buddha Tathagata attains Great Bodhi, ultimately fulfilling all wisdom, which is called Great Nirvana.' The Mahayana-samgraha says: 'The unsurpassed Bodhi revealed by the Three Bodies (Trikaya, referring to the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya).' Since it is said that the Three Bodies are all Bodhi, it should be known that they are all the substance of Great Nirvana. Both of these views have their reasons. The reason is that Nirvana and Bodhi have commonalities and differences. From the perspective of differences, Bodhi is the fruit, belonging to the virtue of being able to realize enlightenment, and is contained within the Path Truth (Marga-satya, referring to the Eightfold Path and other paths leading to liberation). Nirvana is the fruit, belonging to the Dharma that is realized, and is contained within the Cessation Truth (Nirodha-satya, referring to the truth of the cessation of suffering). From the perspective of commonalities, the Path Truth of the Fruition Ground is also Nirvana, and the Suchness that is realized is also Bodhi. For example, Samsara has commonalities and differences. From the perspective of differences, the beginning and end of the inner roots are called Samsara, as the sutra says: 'Birth refers to the arising of new roots, and death refers to the extinction of the roots.' From the perspective of commonalities, all defiled dharmas are Samsara, as the sutra says: 'Emptiness is all of Samsara, broadly speaking, even to non-self.'
【English Translation】 From the perspective of subtle distinctions, the cessation of afflictions is not called Nirvana (Nirvana, Sanskrit, meaning 'extinction,' a Buddhist term referring to the ideal state of liberation from Samsara). Only the non-arising of afflictions is called Nirvana. Therefore, there is no contradiction. This concludes the explanation of the gate of names and meanings.
Secondly, elucidating the substance of Nirvana. This is divided into two points: first, elucidating the nature of the substance, and then distinguishing between the false and the real. Regarding the elucidation of the nature of the substance, there are various views. Some say that the Immaculate Suchness (Tathata, Sanskrit, meaning 'thusness,' referring to the original, true state of things) is the substance of Nirvana, and the merits that initially arise are not Nirvana, because the wisdom that can realize enlightenment is Bodhi (Bodhi, Sanskrit, meaning 'enlightenment'). As the sutra says: 'The meaning of Nirvana is the Dharma-nature of all Buddhas.' And as stated below: 'The substance of Nirvana exists inherently, not just now.' The Mahaprajnaparamita Sutra says: 'The emptiness of the nature of all dharmas is Nirvana.' The Divination Sutra says: 'Afflictions and Samsara ultimately have no substance, and cannot be found. They are originally unborn and, in reality, do not perish. The self-nature is tranquil, which is Nirvana.' Such sutra passages cannot be listed exhaustively. Therefore, it is known that Suchness is precisely Nirvana. The meaning revealed by the cessation of afflictions is called Samkhya-nirodha (Sanskrit, meaning 'cessation through counting,' referring to the cessation of afflictions through wisdom). Samkhya-nirodha is the Immaculate Suchness.
Others say that the myriad virtues of the Fruition Ground (Phala-bhumi, referring to the state of Buddhahood), whether inherent or newly arisen, are all encompassed as one great Nirvana substance. Thus, in this sutra, the three matters are collectively regarded as Nirvana. And below, after mentioning the Eight Freedoms (Asta-vasita, referring to the eight kinds of mastery), it concludes by saying: 'Such a Great Self is called Great Nirvana.' The Saddharma-pundarika-sastra says: 'Only the Buddha Tathagata attains Great Bodhi, ultimately fulfilling all wisdom, which is called Great Nirvana.' The Mahayana-samgraha says: 'The unsurpassed Bodhi revealed by the Three Bodies (Trikaya, referring to the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya).' Since it is said that the Three Bodies are all Bodhi, it should be known that they are all the substance of Great Nirvana. Both of these views have their reasons. The reason is that Nirvana and Bodhi have commonalities and differences. From the perspective of differences, Bodhi is the fruit, belonging to the virtue of being able to realize enlightenment, and is contained within the Path Truth (Marga-satya, referring to the Eightfold Path and other paths leading to liberation). Nirvana is the fruit, belonging to the Dharma that is realized, and is contained within the Cessation Truth (Nirodha-satya, referring to the truth of the cessation of suffering). From the perspective of commonalities, the Path Truth of the Fruition Ground is also Nirvana, and the Suchness that is realized is also Bodhi. For example, Samsara has commonalities and differences. From the perspective of differences, the beginning and end of the inner roots are called Samsara, as the sutra says: 'Birth refers to the arising of new roots, and death refers to the extinction of the roots.' From the perspective of commonalities, all defiled dharmas are Samsara, as the sutra says: 'Emptiness is all of Samsara, broadly speaking, even to non-self.'
切生死。對此生死以說涅槃。故知涅槃亦有通別。問若始有功德亦是涅槃。是是即涅槃亦有生因。若爾何故迦葉品云。三十七解脫門三十七品能為涅槃。作生因。作生因亦為涅槃。而作了因。善男子遠離煩惱即得了了見於涅槃。是故涅槃唯有了因無有生因。上下諸文之中皆說唯有了因。未曾言亦有生因。答始有功德雖是涅槃。涅槃之義存於寂滅。寂滅之德合於所了。是故說言唯有了因。如說菩提生因所生而亦有說了因所了。即是義準當知涅槃了因所顯而亦得言生因所起。由是道理故不相違也。體相如是。次簡虛實。問生死之法是虛妄。虛妄故空。是事可爾。涅槃之果真如為體。為虛為實為空不空。答或有說者。涅槃之體性是真決定不空。如此經云。真解脫者即是如來。如來者即是決定。又下文言。空者一切生死。不空者謂大涅槃乃至廣說。勝鬘經說。三諦是有為是虛妄。一苦滅諦是實乃至廣說。如是等文不可具陳。故知涅槃。是實不空。而余處說皆悉空者。是遣妄心所取涅槃說真智所證涅槃。若使涅槃亦是空者。是即如來佛性皆空。十一空內入於何空。既非空攝當知不空。或有說者。生死涅槃皆是虛妄空無所得。佛法之義無有一法而不空者。如德王品云。般若波羅蜜亦空。乃至檀波羅蜜亦空。如來亦空。大般涅槃亦空
【現代漢語翻譯】 現代漢語譯本 斷絕生死。對於這種生死，才說涅槃（Nirvana，解脫）。因此可知涅槃也有通途和特別之分。問：如果最初生起的功德也是涅槃，那麼這是否意味著涅槃也有生起的原因？如果是這樣，為什麼《迦葉品》中說，三十七解脫門（三十七道品）能夠成為涅槃的生起之因？作為生起之因，也作為涅槃的了悟之因。善男子，遠離煩惱就能了了分明地見到涅槃。因此，涅槃只有了悟之因，沒有生起之因。上下經文之中都說只有了悟之因，從未說過也有生起之因。答：最初生起的功德雖然是涅槃，但涅槃的意義在於寂滅。寂滅的功德符合所了悟的真理。所以說只有了悟之因。正如說菩提（Bodhi，覺悟）有生起之因和所生，也有了悟之因和所了悟。這就是義理上的準則，應當知道涅槃是由了悟之因所顯現，也可以說是從生起之因所產生。由於這個道理，所以並不矛盾。體性和相狀就是這樣。接下來簡別虛實。問：生死之法是虛妄的，因為虛妄所以是空。這件事可以這樣說。涅槃的果實以真如（Tathata，真如）為本體，是虛妄還是真實？是空還是不空？答：或者有人說，涅槃的體性是真實的，決定不空。就像這部經所說，真正的解脫就是如來（Tathagata，如來）。如來就是決定。又如下文說，空的是一切生死，不空的是大涅槃，乃至廣說。《勝鬘經》說，三諦是有為法，是虛妄的，一苦滅諦是真實的，乃至廣說。像這樣的經文無法一一列舉。所以知道涅槃是真實的，不空的。而其他地方說一切都是空的，那是爲了遣除妄心所執取的涅槃，說的是真智所證悟的涅槃。如果涅槃也是空的，那麼如來佛性（Buddha-nature）就都是空的了。十一空應該歸入哪一種空？既然不屬於空所包含，就應當知道它是不空的。或者有人說，生死涅槃都是虛妄的，空無所得。佛法的意義沒有一種法不是空的。如《德王品》中說，般若波羅蜜（Prajnaparamita，般若波羅蜜）也是空的，乃至檀波羅蜜（Danaparamita，檀波羅蜜）也是空的，如來也是空的，大般涅槃也是空的。
【English Translation】 English version Cutting off birth and death. With regard to this birth and death, Nirvana (Nirvana, liberation) is spoken of. Therefore, it is known that Nirvana also has common and distinct aspects. Question: If the initial merit is also Nirvana, does this mean that Nirvana also has a cause of arising? If so, why does the 'Kasyapa Chapter' say that the thirty-seven limbs of enlightenment (thirty-seven factors of enlightenment) can be the cause of Nirvana's arising? As a cause of arising, it also serves as the condition for understanding Nirvana. Good man, by being away from afflictions, one can clearly see Nirvana. Therefore, Nirvana only has the condition for understanding, not the condition for arising. In the scriptures above and below, it is said that there is only the condition for understanding, and it has never been said that there is also a condition for arising. Answer: Although the initial merit is Nirvana, the meaning of Nirvana lies in quiescence. The virtue of quiescence is in accordance with what is understood. Therefore, it is said that there is only the condition for understanding. Just as it is said that Bodhi (Bodhi, enlightenment) has a cause of arising and what is arisen, and also has a condition for understanding and what is understood. This is the principle of analogy, and it should be known that Nirvana is manifested by the condition for understanding, and it can also be said to arise from the condition for arising. Because of this principle, there is no contradiction. The essence and characteristics are like this. Next, distinguish between the real and the unreal. Question: The law of birth and death is false, and because it is false, it is empty. This can be said. The fruit of Nirvana takes Tathata (Tathata, suchness) as its essence. Is it false or real? Is it empty or not empty? Answer: Or some say that the essence of Nirvana is real and definitely not empty. Just as this sutra says, true liberation is the Tathagata (Tathagata, Thus Come One). The Tathagata is definite. And the following text says, what is empty is all birth and death, and what is not empty is Great Nirvana, and so on. Such texts cannot be listed one by one. Therefore, it is known that Nirvana is real and not empty. And other places say that everything is empty, that is to eliminate the Nirvana grasped by the deluded mind, and it refers to the Nirvana realized by true wisdom. If Nirvana is also empty, then the Buddha-nature (Buddha-nature) of the Tathagata is all empty. Which emptiness should the eleven emptinesses be included in? Since it is not included in emptiness, it should be known that it is not empty. Or some say that birth, death, and Nirvana are all false, empty, and unattainable. In the meaning of the Buddha's teachings, there is no dharma that is not empty. As the 'Virtue King Chapter' says, Prajnaparamita (Prajnaparamita, Perfection of Wisdom) is also empty, and even Danaparamita (Danaparamita, Perfection of Generosity) is also empty, the Tathagata is also empty, and Great Nirvana is also empty.
。是故菩薩見一切法皆悉是空。花嚴經言。生死及涅槃是二悉虛妄。愚智亦如是二皆無真實。如是等文不可具陳。當知悉空乃名平等。而余處說生死虛妄涅槃不空等者。為護淺識。新發意者生驚怖故作方便說。如大品經化品言。若法有生滅相者皆是變化。若法無生無滅是非變化。所謂無誑相。涅槃是法非變化。須菩提言。如佛自說諸法平等。非聲聞作乃至非諸佛作。有佛無佛諸法性常空性空即是涅槃。云何言涅槃一法不如化。佛言。如是如是諸法平等乃至性空即是涅槃。若新發意菩薩聞一切皆畢竟空乃至涅槃亦皆如化心即驚怖。為是新發意菩薩故分別生滅者如化不生滅者不如化。須菩提言。世尊云何令新發意菩薩知是性空。佛告須菩提。諸法先有今無耶。依是文證當知余處說不空者皆是方便語不盡道理也。是涅槃空及佛性空十一空內何所攝者。空空所攝故說是空。唯佛所窮。十八空中畢竟空故。如前所引槃若經說。若使諸經所說涅槃皆空是遣妄心所取相者。是即諸經所說生死法空是遣遍計所執生死。若此不爾彼亦不然。又若涅槃是實有者。即不能離實有之言。其能離實有言者即謂實有。宜是妄語。是故當知彼說實有唯說自心妄耶境界耳。問如是二說何得何失。答若如言取二說皆失。互相異諍失佛意故。若非定執二說俱
得。法門無礙不相妨故。是義云何。若就德患相對之門。即生死是空涅槃不空。以妄心所取無境當知故說為空。能取妄心不得自在故說無我。真智所證道理稱心故說不空。能證真智無礙自在故名大我。依如是門前師為得。彼所引文是了義說。若就相待無自相門。則生死涅槃等無自性。以不空待空我待無我乃至無待待于有待故。如起信論云。複次一切染法凈法皆是相待無有自相可說。依如是文后說為得。其所引文非不了說。又大涅槃離相離性非空不非空非我非無我。何故非空。離無性故。何非不空。離有性故。又離有相故說非我。離無相故說非無我。非無我故得說大我。而非我故亦說無我。又非空故得言實有。非不空故得說虛妄。如來秘藏其義如是。何蜜異諍于其間哉。體門竟。
第三明通局門者。于中有二。先小后大。小乘之內二部異說。犢子部說通於凡聖。彼說涅槃有其三稱。謂學。無學。非學非無學。凡夫等智斷結所得涅槃名非學非無學有學。聖位所得無為無學涅槃。若依薩婆多部所說涅槃之名唯在無學。無學人斷結所得無為唯名滅等。不名滅等不名涅槃。如智度論云。離空處欲乃至非想地八種欲彼名斷名滅名無慾名諦。不名斷智不名沙門果不名有餘涅槃不名無餘涅槃。盡無生智非想九種結斷彼名斷名滅名
【現代漢語翻譯】 現代漢語譯本： 得。法門之所以無礙，是因為它們互不衝突。這是什麼意思呢？如果從功德和過患相對的角度來看，那麼生死是空，涅槃是不空的。因為是虛妄的心所執取，沒有真實的境界可以認知，所以說是空。能執取的虛妄心不得自在，所以說無我。真實的智慧所證悟的道理符合心意，所以說是不空。能證悟真實智慧，沒有阻礙，自在，所以名為大我。依照這樣的角度，之前的說法是正確的。他所引用的經文是了義之說。如果從相對而沒有自性的角度來看，那麼生死和涅槃等等都沒有自性。因為不空依賴於空，我依賴於無我，乃至沒有依賴就依賴於有依賴。如《起信論》所說：『再次，一切染法和凈法都是相對的，沒有可以說的自相。』依照這樣的經文，後面的說法是正確的。他所引用的經文並非不了義之說。而且，《大涅槃經》講的是離相離性，非空非非空，非我非無我。為什麼說非空？因為離開了無性。為什麼說非非空？因為離開了有性。又因為離開了有相，所以說非我。因為離開了無相，所以說非無我。因為非無我，所以可以說大我。但因為非我，所以也說無我。又因為非空，所以可以說真實存在。因為非不空，所以可以說虛妄。如來的秘密藏是這樣的意義。哪裡有什麼不同的爭議呢？體門結束。
第三，說明通局門。其中有兩點：先小乘，后大乘。在小乘內部，有兩個部派有不同的說法。犢子部說涅槃通於凡夫和聖人。他們說涅槃有三種名稱：學（Śaikṣa），無學（Arhat），非學非無學。凡夫等通過智慧斷除煩惱所得的涅槃，名為非學非無學。有學聖位所得的無為法名為無學涅槃。如果依照薩婆多部（Sarvāstivāda）所說，涅槃的名稱只在無學聖人那裡才有。無學聖人斷除煩惱所得的無為法只名為滅等等，不名為涅槃。如《智度論》所說：『離開空處欲乃至非想地八種欲，這名為斷，名滅，名無慾，名諦。不名斷智，不名沙門果，不名有餘涅槃，不名無餘涅槃。』盡無生智，非想九種結斷，這名為斷，名滅，名。
【English Translation】 English version: Agreed. The reason why the Dharma gates are unobstructed is that they do not conflict with each other. What does this mean? If viewed from the perspective of relative merit and demerit, then birth and death are empty, while Nirvana is not empty. Because it is the deluded mind that grasps, and there is no real realm to be known, it is said to be empty. The deluded mind that grasps cannot be free, so it is said to be without self. The principle realized by true wisdom accords with the mind, so it is said to be not empty. The ability to realize true wisdom, without obstruction and with freedom, is called the Great Self (Mahatman). According to this perspective, the previous statement is correct. The scripture it cites is a definitive teaching (nitartha). If viewed from the perspective of relativity without inherent nature, then birth and death, Nirvana, etc., have no inherent nature. Because non-emptiness depends on emptiness, self depends on non-self, and even no dependence depends on dependence. As the Awakening of Faith in the Mahayana says: 'Furthermore, all defiled and pure dharmas are relative and have no inherent characteristics that can be spoken of.' According to this scripture, the later statement is correct. The scripture it cites is not an indefinite teaching (neyartha). Moreover, the Great Nirvana Sutra speaks of being apart from characteristics and nature, neither empty nor not empty, neither self nor non-self. Why is it said to be not empty? Because it is apart from no-nature. Why is it said to be not not empty? Because it is apart from having-nature. Also, because it is apart from having characteristics, it is said to be non-self. Because it is apart from no characteristics, it is said to be non-non-self. Because it is non-non-self, it can be said to be the Great Self. But because it is non-self, it is also said to be non-self. Also, because it is non-empty, it can be said to be truly existent. Because it is non-not-empty, it can be said to be illusory. The secret treasury of the Tathagata is of such meaning. What different disputes are there in between? The Body Gate (體門) ends.
Third, explaining the Gate of Universality and Particularity (通局門). There are two points: first the Hinayana, then the Mahayana. Within the Hinayana, two schools have different views. The Vatsiputriya school says that Nirvana is universal to both ordinary beings and sages. They say that Nirvana has three names: Śaikṣa (學, one under training), Arhat (無學, one beyond training), and neither Śaikṣa nor Arhat (非學非無學). The Nirvana attained by ordinary beings, etc., through wisdom and the cutting off of afflictions is called neither Śaikṣa nor Arhat. The unconditioned dharma attained by the holy position of Śaikṣa is called Arhat Nirvana. If according to the Sarvāstivāda school (薩婆多部) , the name of Nirvana is only found in the Arhats. The unconditioned dharma attained by the Arhats through the cutting off of afflictions is only called extinction, etc., and is not called Nirvana. As the Prajñāpāramitāśāstra (智度論) says: 'Leaving the desire for the realm of emptiness up to the eight kinds of desire in the realm of neither perception nor non-perception, this is called cutting off, called extinction, called no desire, called truth. It is not called cutting off wisdom, not called the fruit of a śrāmaṇa, not called Nirvana with remainder, not called Nirvana without remainder.' Exhausting the wisdom of no-birth, the nine kinds of fetters in the realm of neither perception nor non-perception are cut off, this is called cutting off, called extinction, called.
無慾名諦名斷智名沙門果名有餘涅槃。不名無餘涅槃。阿羅漢陰界入不相續彼斷名滅名無慾名諦名斷智名沙門果名無餘涅槃。不名有餘涅槃。若依大乘即有四句。一極通門。凡夫二乘菩薩與佛音有涅槃。如此經言。諸凡夫人依世俗道行斷結行名入涅槃。又言得少飲食亦名得涅槃乃至廣說。聖人涅槃不待言論。二簡凡聖門。聖有凡無。如地持經說。三乘聖人定有涅槃名為正定。外凡定。無名為邪定。內凡不定名不定聚。三簡大小門。大有小無。法花論云。無二乘者謂無二乘所謂涅槃。今此經云。菩薩摩訶薩住大涅槃。諸佛亦爾故。四者簡因果門。因無果有。唯佛一人證得涅槃。是義具如德王說。通局門竟。
第四明二滅門者。亦有二種。先明性凈及方便壞。后顯有餘無餘涅槃。初明性凈方便壞者。真如法性本來無染故曰性凈。亦名本來清凈。涅槃即如如理凡聖一味。是故亦名同相涅槃。方便壞者。智悲善巧壞二邊著。由是轉依真如顯現。從因立名名方便壞。由轉二著不住二邊故亦名無住處涅槃。如攝論云。諸煩惱惑滅名無住處涅槃。故即此涅槃不通凡住。故亦名不同相涅槃。如地論云。定者成同相涅槃。自性寂滅故。滅者成不同相方便壞涅槃。爾現智緣滅故。是二涅槃同一真如。但依義門建立二種門耳。問性凈涅
【現代漢語翻譯】 現代漢語譯本： 『無慾』名為『諦』（真理），名為『斷智』（斷除煩惱的智慧），名為『沙門果』（出家修道者的果報），名為『有餘涅槃』（還有殘餘煩惱的涅槃）。不名為『無餘涅槃』（沒有殘餘煩惱的涅槃）。阿羅漢（斷盡煩惱的聖者）的陰（五蘊）、界（十八界）、入（十二入）不再相續，這種斷滅名為『滅』，名為『無慾』，名為『諦』，名為『斷智』，名為『沙門果』，名為『無餘涅槃』。不名為『有餘涅槃』。如果依據大乘佛教的觀點，就有四句：一是極通門，凡夫、二乘（聲聞乘和緣覺乘）、菩薩和佛都有涅槃。如此經所說：『諸凡夫人依世俗道行斷結行名入涅槃。』又說『得少飲食亦名得涅槃』乃至廣說。聖人的涅槃不待言論。二是簡凡聖門，聖人有而凡夫沒有。如《地持經》所說，三乘（聲聞乘、緣覺乘和菩薩乘）聖人一定有涅槃，名為正定。外凡（未入道的凡夫）沒有，名為邪定。內凡（已入道的凡夫）不定，名為不定聚。三是簡大小門，大乘有而小乘沒有。《法華論》說：『無二乘者謂無二乘所謂涅槃。』今此經說：『菩薩摩訶薩住大涅槃，諸佛亦爾。』所以大乘有而小乘沒有。四是簡因果門，因地沒有而果地有。只有佛一人證得涅槃。這個意義具如《德王經》所說。通局門結束。
第四是說明二滅門，也有兩種。先說明性凈及方便壞，后顯示有餘涅槃和無餘涅槃。先說明性凈方便壞：真如法性本來沒有染污，所以叫做性凈，也叫做本來清凈。涅槃即是如如理，凡夫和聖人都是一個味道，所以也叫做同相涅槃。方便壞是指智慧和慈悲善巧地破除二邊執著，由此轉依真如顯現。從因上立名，叫做方便壞。由於轉二著，不住二邊，所以也叫做無住處涅槃。如《攝論》所說：『諸煩惱惑滅名無住處涅槃。』所以這個涅槃不通凡夫，所以也叫做不同相涅槃。如《地論》所說：『定者成同相涅槃，自性寂滅故。滅者成不同相方便壞涅槃，爾現智緣滅故。』這兩種涅槃都是同一個真如，只是依據義門建立兩種門而已。問：性凈涅
【English Translation】 English version: 'Non-desire' is called 'Truth' (the reality), called 'Wisdom of Cessation' (wisdom that eliminates afflictions), called 'Fruit of a Śrāmaṇa' (the reward of a renunciate practitioner), called 'Nirvāṇa with Remainder' (Nirvāṇa with residual afflictions). It is not called 'Nirvāṇa without Remainder' (Nirvāṇa without any residual afflictions). The skandhas (aggregates), dhātus (elements), and āyatanas (sense bases) of an Arhat (a liberated being who has exhausted all afflictions) no longer continue; this cessation is called 'Cessation', called 'Non-desire', called 'Truth', called 'Wisdom of Cessation', called 'Fruit of a Śrāmaṇa', called 'Nirvāṇa without Remainder'. It is not called 'Nirvāṇa with Remainder'. According to the Mahāyāna Buddhist perspective, there are four statements: First, the all-encompassing door: ordinary beings, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), Bodhisattvas, and Buddhas all have Nirvāṇa. As this sūtra says: 'Ordinary beings, relying on worldly paths, practice the cessation of defilements and are said to enter Nirvāṇa.' It also says, 'Obtaining a little food is also called obtaining Nirvāṇa,' and so on. The Nirvāṇa of sages does not depend on words. Second, the distinguishing between ordinary and noble beings: noble beings have it, ordinary beings do not. As the Bodhisattvabhūmi says, the noble beings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) certainly have Nirvāṇa, which is called right concentration (samyak-samādhi). External ordinary beings (those who have not entered the path) do not have it, which is called wrong concentration (mithyā-samādhi). Internal ordinary beings (those who have entered the path) are uncertain, called the uncertain group (aniyata-rāśi). Third, the distinguishing between the Great and Small Vehicles: the Great Vehicle has it, the Small Vehicle does not. The Tattvasiddhi Śāstra says: 'The absence of the Two Vehicles means the absence of the so-called Nirvāṇa.' This sūtra now says: 'Bodhisattva-mahāsattvas abide in Great Nirvāṇa, and so do all Buddhas.' Therefore, the Great Vehicle has it, while the Small Vehicle does not. Fourth, the distinguishing between cause and effect: the cause does not have it, but the effect does. Only the Buddha alone attains Nirvāṇa. This meaning is fully explained in the Devarāja Sūtra. The discussion of all-encompassing and limited doors ends.
Fourth is explaining the two cessation doors, which also have two types. First, explain intrinsic purity and expedient destruction; then reveal Nirvāṇa with remainder and Nirvāṇa without remainder. First, explain intrinsic purity and expedient destruction: the true suchness (tathatā) of the Dharma-nature is originally without defilement, so it is called intrinsic purity, also called original purity. Nirvāṇa is the suchness of reality, the same flavor for ordinary beings and sages, so it is also called Nirvāṇa of the same aspect. Expedient destruction refers to the wisdom and compassionate skillful means to destroy the attachment to the two extremes, thereby transforming the basis and revealing true suchness. Establishing the name from the cause is called expedient destruction. Because of transforming the two attachments and not abiding in the two extremes, it is also called Nirvāṇa without abiding place. As the Saṃgrahaṇī says: 'The cessation of all afflictions and delusions is called Nirvāṇa without abiding place.' Therefore, this Nirvāṇa does not extend to ordinary beings, so it is also called Nirvāṇa of different aspects. As the Daśabhūmika Śāstra says: 'Concentration establishes Nirvāṇa of the same aspect, because its nature is quiescent and extinct. Cessation establishes Nirvāṇa of different aspects of expedient destruction, because the manifestation of wisdom and conditions ceases.' These two Nirvāṇas are the same true suchness, but two doors are established based on the meaning. Question: Intrinsic purity Nir
槃得涅槃名。為在凡住亦名涅槃。為聖所證乃名涅槃。若如後者方便所證即同方便壞涅槃義。若如前者自然所得諸凡夫人已入涅槃。又若凡夫已入涅槃即應聖入不入泥洹。如是錯亂云何簡別。答性凈涅槃得名有二。別門而說。如后問意在聖所證所證之有其二義。對分別性證本來凈。望依他性證轉依凈。由是道理同是所證二種別義不相雜亂。通相而論。如前問意亦在凡位。若依是義得言凡夫已入涅槃。又得說言聖人不入。依是義故凈名經言。一切眾生同涅槃相不復更滅。起信論言。一切眾生從本已來入于涅槃。菩提之法非可修相非可作相。楞伽經言。菩薩一闡提常不入涅槃。以能善知一切諸法本來涅槃故。當知諸佛法門非一。隨其所說而無障礙而不錯亂。所以然者。菩薩不入勝於凡夫已。以其善知本來涅槃故。凡夫已入不如。聖人不入未能知自入涅槃故。由是道理無雜亂也。雖無雜亂而非簡別。所以然者。菩薩不入還同凡已。凡已入不異菩薩不入。以明與無明愚者謂二。智者了達其性無二故。雖復凡聖其性無二。而是凡聖不為一性。以愚者謂二。智者了達故。當知凡聖生死涅槃不一不異非有非無非入非不入非出非不出。諸佛之意唯在於此。但隨淺識顯設彼說耳。次明有餘無餘滅者。若依薩婆多宗義者。涅槃體一。約身說
【現代漢語翻譯】 現代漢語譯本： 問：什麼是槃得涅槃（Pandene Nirvana）的含義？是指凡夫俗子所處的境界也叫做涅槃嗎？還是指聖人所證悟的境界才叫做涅槃？如果像後者所說，通過方便法門所證悟的涅槃，就等同於方便法門壞滅了涅槃的意義。如果像前者所說，自然而然地獲得涅槃，那麼所有的凡夫俗子都已經進入涅槃了。而且，如果凡夫俗子已經進入涅槃，那麼聖人就應該進入或不進入涅槃。像這樣錯亂的說法，應該如何區分辨別呢？ 答：性凈涅槃（Xingjing Nirvana）的得名有兩種，可以分別說明。如果按照後面的提問的意思，是指聖人所證悟的涅槃，那麼所證悟的涅槃也有兩種含義：一是針對分別性（Fenbiexing）而言，證悟的是本來清凈；二是針對依他性（Yitaxing）而言，證悟的是轉依清凈（Zhuanyijing）。因為這個道理，雖然同是所證悟的涅槃，但兩種含義不同，不會互相混淆。從通相上來說，如果按照前面的提問的意思，是指凡夫俗子的境界，那麼按照這個意義，可以說凡夫俗子已經進入涅槃，也可以說聖人沒有進入涅槃。根據這個意義，《維摩詰經》（Vimalakirti Sutra）說：『一切眾生都具有涅槃的相狀，不再有滅亡。』《大乘起信論》（Awakening of Faith in the Mahayana）說：『一切眾生從本來就已進入涅槃。菩提的法不是可以修習的相狀，也不是可以造作的相狀。』《楞伽經》（Lankavatara Sutra）說：『菩薩和一闡提（Icchantika）常常不進入涅槃，因為他們能夠善於了知一切諸法本來就是涅槃。』 應當知道，諸佛的法門不是單一的，隨著所說的內容而沒有障礙，也不會錯亂。之所以這樣說，是因為菩薩不進入涅槃勝過凡夫俗子已經進入涅槃，因為菩薩能夠善於了知本來就是涅槃。凡夫俗子已經進入涅槃不如聖人不進入涅槃，因為凡夫俗子不能了知自己進入涅槃。因為這個道理，所以沒有雜亂。雖然沒有雜亂，但並非沒有區分辨別。之所以這樣說，是因為菩薩不進入涅槃還等同於凡夫俗子已經進入涅槃，凡夫俗子已經進入涅槃不異於菩薩不進入涅槃，因為明與無明，愚者認為是二，智者了達其性沒有二。雖然凡夫和聖人其性沒有二，但是凡夫和聖人不是一個性，因為愚者認為是二，智者了達的緣故。應當知道，凡夫、聖人、生死、涅槃，不一不異，非有非無，非入非不入，非出非不出。諸佛的意圖唯在於此，只是隨著淺薄的認識而顯現這些說法罷了。 接下來闡明有餘涅槃（Savisesa-nirvana）和無餘涅槃（Anupadisesa-nirvana）。如果按照薩婆多部（Sarvastivada）的宗義，涅槃的本體只有一個，是就身而言說的。
【English Translation】 English version: Question: What is the meaning of Pandene Nirvana (槃得涅槃)? Does it mean that the state in which ordinary beings reside is also called Nirvana, or does it mean that only the state realized by sages is called Nirvana? If it is as the latter says, the Nirvana realized through expedient means is equivalent to the meaning of Nirvana being destroyed by expedient means. If it is as the former says, Nirvana is obtained naturally, then all ordinary beings have already entered Nirvana. Moreover, if ordinary beings have already entered Nirvana, then sages should either enter or not enter Nirvana. How can such confused statements be distinguished and differentiated? Answer: There are two ways to name Xingjing Nirvana (性凈涅槃), which can be explained separately. If according to the meaning of the latter question, it refers to the Nirvana realized by sages, then there are two meanings to the Nirvana that is realized: first, in relation to Fenbiexing (分別性), what is realized is originally pure; second, in relation to Yitaxing (依他性), what is realized is Zhuanyijing (轉依凈). Because of this principle, although it is the same Nirvana that is realized, the two meanings are different and will not be confused. In general terms, if according to the meaning of the former question, it refers to the state of ordinary beings, then according to this meaning, it can be said that ordinary beings have already entered Nirvana, and it can also be said that sages have not entered Nirvana. According to this meaning, the Vimalakirti Sutra (維摩詰經) says: 'All beings have the same aspect of Nirvana and will no longer be extinguished.' The Awakening of Faith in the Mahayana (大乘起信論) says: 'All beings have entered Nirvana from the beginning. The Dharma of Bodhi is not an aspect that can be cultivated, nor is it an aspect that can be created.' The Lankavatara Sutra (楞伽經) says: 'Bodhisattvas and Icchantikas (一闡提) never enter Nirvana, because they are able to know well that all Dharmas are originally Nirvana.' It should be known that the Dharma doors of the Buddhas are not singular, and there are no obstacles according to what is said, nor will there be confusion. The reason for this is that Bodhisattvas not entering Nirvana is superior to ordinary beings already entering Nirvana, because Bodhisattvas are able to know well that it is originally Nirvana. Ordinary beings already entering Nirvana is not as good as sages not entering Nirvana, because ordinary beings cannot know that they have entered Nirvana. Because of this principle, there is no confusion. Although there is no confusion, it is not without distinction and differentiation. The reason for this is that Bodhisattvas not entering Nirvana is still equivalent to ordinary beings already entering Nirvana, and ordinary beings already entering Nirvana is no different from Bodhisattvas not entering Nirvana, because with clarity and ignorance, fools think they are two, but the wise understand that their nature is not two. Although the nature of ordinary beings and sages is not two, ordinary beings and sages are not one nature, because fools think they are two, and the wise understand. It should be known that ordinary beings, sages, Samsara, and Nirvana are neither one nor different, neither existent nor non-existent, neither entering nor not entering, neither exiting nor not exiting. The intention of the Buddhas is only in this, but these statements are manifested according to shallow understanding. Next, the Savisesa-nirvana (有餘涅槃) and Anupadisesa-nirvana (無餘涅槃) will be explained. If according to the Sarvastivada (薩婆多部) school of thought, the essence of Nirvana is only one, and it is spoken in terms of the body.
二。如智度論說云。何有餘身界涅槃。答或有說者身有二種。一者有煩惱身。二者生身。阿羅漢無煩惱身而有餘生身。依此生身得涅槃故名有餘身界涅槃。云何無餘身界涅槃。答阿羅漢已滅四太諸根盡而入涅槃。此文未分明故下即問曰。此文不應作是說。身諸根覺性滅名無餘身界涅槃。應作是說。阿羅漢斷一切結盡入于涅槃是名無餘身涅槃界。此不說者有何意耶。答彼尊者依世俗言信經故而作是說。雜心論中亦同是說。問身智滅處何故非涅槃。答依此宗明數滅無為體是善故名涅槃。身智現亡是無常滅有為故非涅槃。現在斷因未來生后報法不起。是非數滅無記故非涅槃。以智從報亦同此說。若依成實論宗。假名實法二心無處是有餘涅槃。心空及身未來不起是無餘泥洹。身智現滅亦非涅槃。故彼論云。二空心處滅定及無餘泥洹。問此論宗無餘泥洹為是數滅為非數滅。答彼論宗說斷集因故。苦果不起亦是數滅智。雖非報其無常邊行苦所攝故。其報起亦入滅諦。若依譬喻部。說斷集因故苦報不起。雖是涅槃而非數。非非故是無記性。如婆娑云。或有說者。有餘身涅槃界是善是道果是諦攝。無餘身涅槃界是無記非道果非諦攝。若就大乘即有四門。一就化現。二約實義。三對大小。四依三身。化現門者同小乘二種涅槃。其義同前二
【現代漢語翻譯】 現代漢語譯本 二。如《智度論》所說：『什麼是有餘身界涅槃？』回答：『或者有人說，身有兩種，一種是有煩惱的身，一種是生身（由業力所生的身體）。阿羅漢（斷盡煩惱的聖者）沒有煩惱身，但還有餘留的生身。依靠這個生身而證得涅槃，所以稱為有餘身界涅槃。』『什麼是無餘身界涅槃？』回答：『阿羅漢已經滅盡四大，諸根也全部滅盡而進入涅槃。』這段文字不夠明確，所以下面就問：『這段文字不應該這樣說。身、諸根、覺性的滅盡稱為無餘身界涅槃。應該這樣說：阿羅漢斷盡一切煩惱結縛而進入涅槃，這稱為無餘身涅槃界。』為什麼不說這個呢？回答：『那位尊者是依據世俗的說法，相信經典所以這樣說。《雜心論》中也是同樣的說法。』問：『身和智慧滅盡之處，為什麼不是涅槃？』回答：『依據這個宗派的觀點，數滅（通過智慧斷滅煩惱）的無為法才是善的，所以稱為涅槃。身和智慧的當下消亡是無常的滅，是有為法，所以不是涅槃。現在斷除了原因，未來產生後果的法不再生起，這是非數滅，是無記性的，所以不是涅槃。』以智慧從果報的角度來說也是同樣的道理。如果依據《成實論》的宗派，假名（由五蘊假合的身心）和實法（構成身心的真實要素）二心都不存在的地方是有餘涅槃。心空寂以及身體未來不再生起是無餘涅槃。身和智慧的當下滅盡也不是涅槃。所以那部論典說：『二空（人空和法空）的心的處所、滅盡的禪定以及無餘涅槃。』問：『這部論的宗派認為無餘涅槃是數滅還是非數滅？』回答：『這部論的宗派說斷除了集（苦的原因）的因，所以苦果不再生起也是數滅。智慧雖然不是果報，但它的無常的性質屬於苦的範疇，所以它的生起也屬於滅諦。』如果依據譬喻部，說斷除了集（苦的原因）的因，所以苦的果報不再生起，雖然是涅槃，但不是數滅，因為不是數滅所以是無記性的。』如《婆沙論》說：『或者有人說，有餘身涅槃界是善的，是道果，屬於諦所包含的。無餘身涅槃界是無記性的，不是道果，不屬於諦所包含的。』如果就大乘佛法來說，就有四種角度：一是從化現的角度，二是從實義的角度，三是從大小乘對比的角度，四是從三身（法身、報身、化身）的角度。從化現的角度來說，與小乘的兩種涅槃相同。其中的含義與前面兩種相同。
【English Translation】 English version II. As stated in the Mahaprajnaparamita-sastra (智度論 literally 'Treatise on the Great Perfection of Wisdom'): 'What is Nirvana with remainder of the physical body-realm?' The answer is: 'Some say that there are two kinds of bodies: one is the body with afflictions, and the other is the physical body (生身 the body produced by karma). An Arhat (阿羅漢 one who has extinguished all defilements) has no body of afflictions, but still has a remaining physical body. Relying on this physical body to attain Nirvana is called Nirvana with remainder of the physical body-realm.' 'What is Nirvana without remainder of the physical body-realm?' The answer is: 'An Arhat has already extinguished the four great elements (四太) and all the faculties, and then enters Nirvana.' This passage is not clear enough, so the following question is asked: 'This passage should not be stated in this way. The extinction of the body, faculties, and consciousness is called Nirvana without remainder of the physical body-realm. It should be stated this way: An Arhat has cut off all fetters and entered Nirvana, which is called Nirvana without remainder of the physical body-realm.' Why is this not stated? The answer is: 'That venerable one spoke according to worldly conventions, believing in the scriptures, so he spoke in this way. The Samuccaya-abhidharma-hrdaya (雜心論) also says the same thing.' Question: 'Why is the place where the body and wisdom are extinguished not Nirvana?' The answer is: 'According to this school's view, the non-conditioned state of cessation through wisdom (數滅 cessation through wisdom) is good, so it is called Nirvana. The present extinction of body and wisdom is impermanent extinction, which is conditioned, so it is not Nirvana. Now, the cause is cut off, and the law of future retribution does not arise. This is non-cessation through wisdom, which is unrecordable, so it is not Nirvana.' The same reasoning applies to wisdom from the perspective of retribution. If according to the Tattvasiddhi-sastra (成實論) school, the place where the two minds of provisional name (假名 the body and mind provisionally combined from the five skandhas) and real dharma (實法 the real elements that constitute the body and mind) do not exist is Nirvana with remainder. The emptiness of mind and the non-arising of the body in the future is Nirvana without remainder. The present extinction of body and wisdom is also not Nirvana. Therefore, that treatise says: 'The place of the mind of two emptinesses (emptiness of person and emptiness of phenomena), the samadhi of cessation, and Nirvana without remainder.' Question: 'Does this treatise's school consider Nirvana without remainder to be cessation through wisdom or non-cessation through wisdom?' The answer is: 'This treatise's school says that because the cause of accumulation (the cause of suffering) is cut off, the result of suffering does not arise, which is also cessation through wisdom. Although wisdom is not retribution, its impermanent nature belongs to the category of suffering, so its arising also belongs to the truth of extinction.' If according to the Sautrantika (譬喻部 literally 'those who rely on the sutras') school, it is said that because the cause of accumulation (the cause of suffering) is cut off, the retribution of suffering does not arise, which is Nirvana, but not cessation through wisdom, because it is not cessation through wisdom, so it is unrecordable.' As the Mahavibhasa (婆沙論) says: 'Some say that Nirvana with remainder of the physical body-realm is good, is the fruit of the path, and belongs to the truths. Nirvana without remainder of the physical body-realm is unrecordable, is not the fruit of the path, and does not belong to the truths.' If we consider Mahayana Buddhism, there are four perspectives: first, from the perspective of transformation; second, from the perspective of ultimate meaning; third, from the perspective of comparing the Great and Small Vehicles; and fourth, from the perspective of the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). From the perspective of transformation, it is the same as the two kinds of Nirvana in the Small Vehicle. The meaning is the same as the previous two.
宗所說。但彼謂實此似現耳。第二約實義者。就實言之。是二涅槃同以轉依真如為體。但斷因所顯義門名為有餘果。已所顯義門說名無餘。如攝論云。煩惱業滅故言即無種子。此顯有餘涅槃。果報悉滅故言一切皆盡。此顯無餘涅槃。又瑜伽論抉擇分說。問若阿羅漢六處生起即如是住相續不滅無有變異。更有何等異轉依性而非六處相續而轉。若更無有異轉依者。何因緣故前後二種依止相以而今後時煩惱不轉聖道轉耶。答諸阿羅漢實有轉依。而此依轉依清凈真如所顯而彼真如與其六處異不異性俱不可說。問又下言。無餘依中所得轉依當言是常當言無常。答當言是常。清凈真如之所顯故。非緣生無生滅故。又問于無餘依般涅槃者於色等法當言得自在當言不得耶當言能現在前。答當言不現在前當言得一分能現在前一分不現在前。謂諸如來於無餘般涅槃已能現在前。所餘不能令現在前乃至廣說。第三大小相對門者。二乘涅槃名為有餘。如來所證名曰無餘。如勝鬘說。涅槃亦二種。有餘及無餘。有為生死盡滅之處所得涅槃名曰有餘。無為生死盡滅之處所得涅槃名曰無餘故。第四依三身說二涅槃者。應化二身身智猶在名曰有餘。即離生死一切過患故名涅槃。如此經言。今我此身即是涅槃故於法身中身智平等名為無餘。離一切相畢竟寂
滅故名涅槃。如金鼓經言。依此二身一切諸佛說有餘涅槃。依法身者說無餘涅槃。何以故。一切余究竟盡故。若依此義即取三身為涅槃體。又有一義。無垢真如正是涅槃。但望二身說此真如名為有餘。別余故。若望法身說此真如名曰無餘。無別余故。如攝論云。如緣覺不觀眾生利益事住無餘涅槃。菩薩即不如。是住波若波羅蜜不捨眾生利益事。般涅槃亦有餘亦無餘。於法身是無餘于應身是有餘。故言離住無餘涅槃。以不應彼處故。又復即此轉依真如涅槃望於三身說無住處。所以然者。二身生滅不同真如。是故不住于彼涅槃。法身離相無異真如。故非能住于其涅槃。故對三身說為無住。如經說言。依此三身一切諸佛說無住處涅槃。何以故。為二身故不住涅槃。離於法身無有別佛。何故二身不住涅槃。二身假名不實。唸唸滅不住故。數數出現以不定故。法身不爾。是故二身不住涅槃。法身不二。是故不住于般涅槃。二滅門竟。
第五明三事門者四句分別。初出體相。次明建立。三明總別。四往復。出體相者。法身體者佛地所有一切功德。其體無二唯一法界。法界舉體以成萬德。萬德之相還同法界。法界之性不異萬德。隨舉一德無所不遍。如是一切白法圓滿。自體積集故名法身。其義具顯金剛身品。般若體者即此法身
【現代漢語翻譯】 現代漢語譯本 『滅故名涅槃』（因為寂滅所以叫做涅槃）。如《金鼓經》所說：『依據應身和化身這二身，一切諸佛宣說有餘涅槃（還殘留一些東西的涅槃）。依據法身，宣說無餘涅槃（沒有任何殘留的涅槃）。』為什麼呢？因為一切殘留都究竟滅盡了。如果依據這個意義，就是取三身為涅槃的本體。還有一種意義，無垢真如（沒有污染的真實如如）正是涅槃。但相對於應身和化身來說，這個真如名為有餘，因為有差別和殘留。如果相對於法身來說，這個真如就叫做無餘，因為沒有差別和殘留。如《攝大乘論》所說：『如緣覺（Pratyekabuddha）不觀察眾生利益之事，安住于無餘涅槃。菩薩（Bodhisattva）就不是這樣，安住于般若波羅蜜（Prajnaparamita），不捨棄眾生利益之事。』般涅槃（Parinirvana）也有有餘和無餘兩種。對於法身來說是無餘，對於應身來說是有餘。所以說離開安住于無餘涅槃，因為不應處於那個地方。又，這個轉依真如涅槃，相對於三身來說是無住處。之所以這樣，是因為應身和化身的生滅不同於真如。所以不住于應身和化身的涅槃。法身離相，沒有異於真如，所以不是能安住于其涅槃。所以針對三身來說是無住。如經所說：『依據這三身，一切諸佛宣說無住處涅槃。』為什麼呢？爲了應身和化身的緣故，不住涅槃。離開法身，沒有別的佛。為什麼應身和化身不住涅槃呢？應身和化身是假名，不真實，唸唸生滅，不住留。數數出現，因為不恒定。法身不是這樣。所以應身和化身不住涅槃。法身不二，所以不住于般涅槃。二滅門結束。 第五明三事門，分為四句來分別。首先闡述體相，其次闡明建立，然後說明總別，最後是往復。闡述體相：法身的本體是佛地（Buddha-bhumi）所有的一切功德。其本體無二，唯一法界（Dharmadhatu）。法界全體成就萬德，萬德之相還同於法界。法界的體性不異於萬德。隨便舉出一個功德，都無所不遍。像這樣一切白法圓滿，自體積聚，所以叫做法身。其意義在《金剛身品》中已經詳細闡明。般若（Prajna）的本體就是這個法身。
【English Translation】 English version 『Extinction is called Nirvana』 (because of extinction, it is called Nirvana). As stated in the Golden Drum Sutra: 『Based on the two bodies of Nirmāṇakāya (應身) and Saṃbhogakāya (化身), all Buddhas speak of Sopadhisesa-nirvana (有餘涅槃, Nirvana with remainder). Based on Dharmakāya (法身), they speak of Anupadhisesa-nirvana (無餘涅槃, Nirvana without remainder).』 Why? Because all remainders are ultimately exhausted. If based on this meaning, then the three bodies are taken as the substance of Nirvana. There is another meaning: the stainless Suchness (真如) is precisely Nirvana. But relative to the two bodies, this Suchness is called Sopadhisesa, because there are differences and remainders. If relative to the Dharmakāya, this Suchness is called Anupadhisesa, because there are no differences and remainders. As the Mahāyānasaṃgraha says: 『Like a Pratyekabuddha (緣覺) who does not observe the benefit of sentient beings and dwells in Anupadhisesa-nirvana. A Bodhisattva (菩薩) is not like this, dwelling in Prajnaparamita (般若波羅蜜, Perfection of Wisdom) and not abandoning the benefit of sentient beings.』 Parinirvana (般涅槃) also has both Sopadhisesa and Anupadhisesa. For the Dharmakāya, it is Anupadhisesa; for the Nirmāṇakāya, it is Sopadhisesa. Therefore, it is said to leave dwelling in Anupadhisesa-nirvana, because it should not be in that place. Furthermore, this transformed Suchness Nirvana, relative to the three bodies, is a non-abiding place. The reason for this is that the arising and ceasing of the Nirmāṇakāya and Saṃbhogakāya are different from Suchness. Therefore, it does not abide in the Nirvana of the Nirmāṇakāya and Saṃbhogakāya. The Dharmakāya is free from characteristics and not different from Suchness, so it is not able to abide in its Nirvana. Therefore, it is said to be non-abiding in relation to the three bodies. As the sutra says: 『Based on these three bodies, all Buddhas speak of non-abiding Nirvana.』 Why? For the sake of the Nirmāṇakāya and Saṃbhogakāya, it does not abide in Nirvana. Apart from the Dharmakāya, there is no other Buddha. Why do the Nirmāṇakāya and Saṃbhogakāya not abide in Nirvana? The Nirmāṇakāya and Saṃbhogakāya are false names, not real, arising and ceasing in every moment, not abiding. Appearing frequently because they are not constant. The Dharmakāya is not like this. Therefore, the Nirmāṇakāya and Saṃbhogakāya do not abide in Nirvana. The Dharmakāya is non-dual, so it does not abide in Parinirvana. The two gates of extinction are finished. Fifth, explaining the gate of the three matters, divided into four sentences to distinguish. First, explain the substance and characteristics; second, explain the establishment; then, explain the general and specific; and finally, the back and forth. Explaining the substance and characteristics: the substance of the Dharmakāya is all the merits of the Buddha-bhumi (佛地). Its substance is non-dual, the only Dharmadhatu (法界). The entire Dharmadhatu accomplishes myriad virtues, and the characteristics of the myriad virtues are still the same as the Dharmadhatu. The nature of the Dharmadhatu is not different from the myriad virtues. Any virtue that is mentioned is all-pervasive. Like this, all pure dharmas are complete, and the self-nature accumulates, so it is called Dharmakāya. Its meaning has been explained in detail in the Vajra Body Chapter. The substance of Prajna (般若) is this Dharmakāya.
。性自明達無所不照故名般若。解脫體者即此法身。離諸繫縛無所障礙故名解脫。三德實殊不可說一。可相一味不說異。以之故名如來秘藏。是謂三法之體相也。次明建立三事所由。一體萬德無非涅槃。所以偏說此三法者。以對生死三種患故。何者。生死萬累不出三種。所謂苦果五陰身故建立法身。以除煩惱迷惑法故建立般若。離諸葉障繫縛因故建立解脫。又復對彼小乘入涅槃時灰身滅智故說法身常存大智不滅。對彼小乘身智存時未免苦報習氣繫縛故就身智立真解脫。建立之由略說如是。第三明總別者。一性而言涅槃是總況。于伊字三法是別喻對。以三點總別成總其義有四。一者要具三法方成涅槃。獨舉一一即不得成。如一一點不成伊字。如經言。解脫之法亦非涅槃。摩訶般若亦非涅槃故。二者三法等圓乃成涅槃。雖具三數若有勝劣不得成故。如三點並必有右左。如經說言。三點若並即不成伊故。三者三法一時乃成涅槃。雖無勝劣若有前後不得成故。如三點縱必有南北。如經言。縱亦不成故。四者三法同體乃成涅槃。如說虛空不動無礙。雖非前後而各別體不成總故。如彼三點雖非並縱各宜別處不成一字。如經言。三點若別亦不成伊故。如是三法具此四義乃成涅槃。如世伊字故。三是別涅槃是總。一性雖然再論未必然。
【現代漢語翻譯】 現代漢語譯本： 自性本就光明通達，無所不照，因此稱為般若（Prajna，智慧）。解脫的本體就是法身（Dharmakaya，佛的法性之身）。遠離各種束縛，沒有任何障礙，因此稱為解脫（Moksha，從輪迴中解脫）。法身、般若、解脫這三種功德實際上各不相同，不能說它們是同一個。但從其所呈現的統一性來看，又不能說它們是不同的。因此，它們被稱為如來秘藏（Tathagatagarbha，如來藏）。以上就是對法身、般若、解脫這三種法的體相的說明。 接下來闡明建立這三種事物的原因。一體包含萬德，無一不是涅槃（Nirvana，寂滅）。之所以特別說明這三種法，是爲了對治生死的這三種苦患。哪三種呢？生死中的各種累贅，都離不開這三種。所謂苦果就是五陰身（Skandhas，構成個體的五種要素），因此建立法身。爲了去除煩惱迷惑之法，因此建立般若。爲了脫離各種業障和束縛之因，因此建立解脫。此外，也是爲了對治小乘佛教徒進入涅槃時灰身滅智的觀點，所以說，法身是常存的，大智是不會消滅的。爲了對治小乘佛教徒在身智存在時，仍然無法避免苦報和習氣束縛的困境，所以就身智而建立真解脫。建立這三種法的原因，簡略地說就是這樣。 第三，說明總和別的關係。從一性的角度來說，涅槃是總體的概括。用伊字的三點來比喻法身、般若、解脫這三種法是別相。用三個點來表示總和別的關係，總共有四層含義。第一，必須要具備法身、般若、解脫這三種法，才能成就涅槃。單獨舉出其中任何一種，都不能成就涅槃。就像一個點不能構成伊字一樣。正如經文所說：『解脫之法也不是涅槃，摩訶般若（Mahaprajna，大智慧）也不是涅槃。』第二，法身、般若、解脫這三種法必須平等圓滿，才能成就涅槃。雖然具備三種，但如果其中有勝劣之分，就不能成就涅槃。就像三個點並列，必然有左右之分一樣。正如經文所說：『三個點如果並列，就不能構成伊字。』第三，法身、般若、解脫這三種法必須同時存在，才能成就涅槃。雖然沒有勝劣之分，但如果存在先後順序，就不能成就涅槃。就像三個點縱向排列，必然有南北之分一樣。正如經文所說：『縱向排列也不能構成伊字。』第四，法身、般若、解脫這三種法必須是同一個本體，才能成就涅槃。就像虛空一樣，不動無礙。雖然沒有先後順序，但如果是各自不同的本體，就不能構成總體。就像那三個點，雖然不是並列或縱向排列，各自處於不同的位置，也不能構成一個伊字。正如經文所說：『三個點如果分離，也不能構成伊字。』像這樣，法身、般若、解脫這三種法具備這四種含義，才能成就涅槃，就像世俗中的伊字一樣。所以，法身、般若、解脫是別相，涅槃是總相。雖然說是一性，但再次論證，未必是必然的。
【English Translation】 English version: The nature is inherently bright and all-pervading, hence it is called Prajna (wisdom). The substance of liberation is the Dharmakaya (the Dharma body of the Buddha). Being free from all bonds and without any obstacles, it is called Moksha (liberation from Samsara). The three virtues of Dharmakaya, Prajna, and Moksha are actually distinct and cannot be said to be the same. However, from the perspective of their unified manifestation, they cannot be said to be different. Therefore, they are called the Tathagatagarbha (the Womb of the Tathagata). The above is an explanation of the substance and characteristics of these three Dharmas. Next, it explains the reasons for establishing these three things. One entity contains all virtues, and none is not Nirvana (extinction). The reason for specifically explaining these three Dharmas is to counteract the three sufferings of Samsara. Which three? The various burdens of Samsara cannot be separated from these three. The so-called suffering fruit is the five Skandhas (the five aggregates that constitute an individual), hence the establishment of Dharmakaya. To remove the Dharma of afflictions and delusions, hence the establishment of Prajna. To escape from the causes of various karmic obstacles and bonds, hence the establishment of Moksha. Furthermore, it is also to counteract the view of Hinayana Buddhists who believe that when entering Nirvana, the body is destroyed and wisdom is extinguished. Therefore, it is said that the Dharmakaya is eternal and great wisdom will not be extinguished. To counteract the predicament of Hinayana Buddhists who, even when the body and wisdom exist, still cannot avoid the suffering of karmic retribution and habitual bonds, true liberation is established based on the body and wisdom. The reasons for establishing these three Dharmas are briefly explained as such. Third, explain the relationship between the general and the specific. From the perspective of one nature, Nirvana is the general summary. Using the three dots of the 'i' character to metaphorically represent the three Dharmas of Dharmakaya, Prajna, and Moksha is the specific aspect. Using three dots to represent the relationship between the general and the specific, there are a total of four meanings. First, it is necessary to have the three Dharmas of Dharmakaya, Prajna, and Moksha to achieve Nirvana. Singling out any one of them cannot achieve Nirvana. Just as one dot cannot form the 'i' character. As the sutra says: 'The Dharma of liberation is not Nirvana, and Mahaprajna (great wisdom) is not Nirvana.' Second, the three Dharmas of Dharmakaya, Prajna, and Moksha must be equally perfect to achieve Nirvana. Although there are three, if there is superiority or inferiority among them, Nirvana cannot be achieved. Just as three dots placed side by side must have left and right distinctions. As the sutra says: 'If three dots are placed side by side, they cannot form the 'i' character.' Third, the three Dharmas of Dharmakaya, Prajna, and Moksha must exist simultaneously to achieve Nirvana. Although there is no superiority or inferiority, if there is a sequence, Nirvana cannot be achieved. Just as three dots arranged vertically must have north and south distinctions. As the sutra says: 'Vertical arrangement also cannot form the 'i' character.' Fourth, the three Dharmas of Dharmakaya, Prajna, and Moksha must be the same entity to achieve Nirvana. Just like space, it is unmoving and unobstructed. Although there is no sequence, if they are separate entities, they cannot form a whole. Just like those three dots, although they are not placed side by side or vertically, each is in a different position, they cannot form an 'i' character. As the sutra says: 'If three dots are separated, they cannot form the 'i' character.' In this way, the three Dharmas of Dharmakaya, Prajna, and Moksha possess these four meanings to achieve Nirvana, just like the 'i' character in the world. Therefore, Dharmakaya, Prajna, and Moksha are the specific aspects, and Nirvana is the general aspect. Although it is said to be one nature, but re-arguing it is not necessarily inevitable.
所以足者盡理而言四種功德皆總皆別。皆別義者。涅槃是寂寂義。法身是積集義。般若是照達義。解脫是離縛義。故知四種無非別也。皆總義者。如經言。若無法身苦報不盡。何成涅槃。若無般若闇感不除。豈得涅槃。若無解脫不免業系。故非涅槃。如是餘三其義同爾。何者。若無涅槃生死未滅。何為法身。若無般若煩惱所纏何名法身。若無解脫諸業所縛故非法身。法身般若解脫具三乃涅槃成。準前可解。故知總如說四種總別之義。一切功德皆亦如是。一即一切。一切即一。是故總別無所障礙不同。伊字是總非別。其中三點是別非總。唯取小分以為譬耳。第四往復抉擇門。問如是如來實德法身當言有色當言無色。答或有說者法身無色。但有隨機化現色相。所以然者。色是質礙粗形之法。顛倒分之所變作。諸佛如來永離分別歸於理原。法界為身。由是道理不須色。乃至凡夫至無色界離色分別故無色身。豈說如來還有色身。如金鼓經言。離法如如離無分別智。一切諸佛無有別法。何以故。一切諸佛智惠具足故。一切煩惱畢竟滅盡得佛凈地。以是法如如如如智攝一切佛法。又言。如是法如如如如智亦無分別。以愿自在故眾生有感故應化二身。如日月影和合出生。起信論云。諸佛如來唯是法身智相之身第一義諦無有世諦境界離
【現代漢語翻譯】 現代漢語譯本 所以，如果從圓滿的角度來闡述，涅槃（Nirvana，寂滅）、法身（Dharmakaya，佛的法性之身）、般若（Prajna，智慧）和解脫（Moksha，從束縛中解脫）這四種功德，既是總體又是各自獨立的。各自獨立的含義是：涅槃是寂靜的含義，法身是積聚功德的含義，般若是照亮通達的含義，解脫是脫離束縛的含義。因此可知這四種功德沒有哪一種不是獨立的。 總體含義是：正如經文所說，如果沒有法身，苦難的果報就無法終結，又怎麼能成就涅槃呢？如果沒有般若，黑暗的迷惑就無法消除，又怎麼能證得涅槃呢？如果沒有解脫，就無法擺脫業力的束縛，因此就不是涅槃。其餘三種功德的含義也是如此。為什麼呢？如果沒有涅槃，生死輪迴就無法止息，又怎麼能說是法身呢？如果沒有般若，被煩惱所纏繞，又怎麼能稱為法身呢？如果沒有解脫，被各種業力所束縛，因此就不是法身。法身、般若和解脫三者具備，涅槃才能成就。參照前面的解釋可以理解。因此可知，總體的含義就像所說的四種功德總體和各自獨立的含義一樣，一切功德也都是如此。一即一切，一切即一，因此總體和各自獨立之間沒有障礙，這不同於『伊』字是總體而非各自獨立，其中的三個點是各自獨立而非總體，只是取其小部分來作為比喻罷了。 第四，往復抉擇門。問：像這樣如來的真實功德法身，應當說是具有色相還是沒有色相呢？答：或許有人說，法身沒有色相，只有隨順眾生的根器而化現的色相。原因是，色相是具有質礙、粗糙形體的法，是顛倒分別所產生的。諸佛如來永遠脫離了分別，迴歸到真理的本源，以法界為身。由於這個道理，不需要色相，乃至凡夫到無色界天，都脫離了對色相的分別，因此沒有色身。怎麼能說如來還有色身呢？ 如《金鼓經》所說：『脫離了法如如，脫離了無分別智，一切諸佛沒有別的法。』為什麼呢？因為一切諸佛智慧具足，一切煩惱徹底滅盡，證得佛的清凈之地。因此，以法如如和如如智來攝持一切佛法。』又說：『這樣的法如如和如如智也沒有分別。』因為有願力自在，又因為眾生有所感應，所以有應化二身，就像日月的光影和合而生。如《起信論》所說：『諸佛如來唯是法身智相之身，是第一義諦，沒有世俗諦的境界，脫離了……』
【English Translation】 English version Therefore, if speaking from the perspective of completeness, the four merits of Nirvana (Nirvana, extinction), Dharmakaya (Dharmakaya, the Dharma-nature body of the Buddha), Prajna (Prajna, wisdom), and Moksha (Moksha, liberation from bondage) are both total and distinct. The meaning of being distinct is: Nirvana is the meaning of tranquility, Dharmakaya is the meaning of accumulating merits, Prajna is the meaning of illuminating and penetrating, and Moksha is the meaning of being free from bondage. Therefore, it can be known that none of these four merits are not distinct. The meaning of being total is: As the sutra says, if there is no Dharmakaya, the retribution of suffering cannot be ended, how can Nirvana be achieved? If there is no Prajna, the darkness of delusion cannot be eliminated, how can Nirvana be attained? If there is no Moksha, one cannot escape the bondage of karma, therefore it is not Nirvana. The meaning of the other three merits is also the same. Why? If there is no Nirvana, the cycle of birth and death cannot be stopped, how can it be called Dharmakaya? If there is no Prajna, being entangled by afflictions, how can it be called Dharmakaya? If there is no Moksha, being bound by various karmas, therefore it is not Dharmakaya. Only when Dharmakaya, Prajna, and Moksha are all present can Nirvana be achieved. Refer to the previous explanation for understanding. Therefore, it can be known that the meaning of being total is like the meaning of the four merits being total and distinct as mentioned, and all merits are also like this. One is all, and all is one, therefore there is no obstacle between being total and distinct, which is different from the character 'I' being total but not distinct, and the three dots in it being distinct but not total, only taking a small part of it as a metaphor. Fourth, the gate of repeated discernment. Question: Like this real merit Dharmakaya of the Tathagata, should it be said to have form or to have no form? Answer: Perhaps some say that the Dharmakaya has no form, but only manifests forms according to the capacity of sentient beings. The reason is that form is a Dharma with material obstruction and a coarse shape, which is produced by inverted discrimination. The Buddhas and Tathagatas have forever abandoned discrimination and returned to the origin of truth, taking the Dharmadhatu as their body. Because of this reason, there is no need for form, even ordinary people up to the Formless Realm heavens have abandoned the discrimination of form, therefore there is no form body. How can it be said that the Tathagata still has a form body? As the Golden Drum Sutra says: 'Free from Dharma as it is, free from non-discriminating wisdom, all Buddhas have no other Dharma.' Why? Because all Buddhas are full of wisdom, all afflictions are completely extinguished, and they have attained the pure land of the Buddha. Therefore, the Dharma as it is and the wisdom as it is encompass all Buddha-Dharma.' It also says: 'Such Dharma as it is and wisdom as it is also have no discrimination.' Because of the freedom of vows, and because sentient beings have a response, there are two bodies of response and transformation, just like the light and shadow of the sun and moon combine and are born. As the Awakening of Faith in the Mahayana says: 'The Buddhas and Tathagatas are only the body of the Dharma-nature and the body of wisdom, which is the ultimate truth, and there is no worldly truth realm, free from...'
于施作。但隨施眾生見聞得益。故說為用。此用有二種。一凡夫二乘心所見者為應身。二菩薩所見者名為報身。乃至廣說。依此等文。當知實德永無色身。唯有隨根所現色耳。而此經說如來解脫是色等者。對惠眼根說色。非實色。如智惠非眼而說惠眼。雖名為眼實非色根。如是法身非色而說妙色。雖名為色實非色塵。由是道理當知無色。余處說色皆作是通。或有說者。法身實德有無障礙色。雖無質礙之義說色。而以方所示現說色。雖離分別所作粗色而有萬行所感而得妙色。如說雖無分別識而得有于無分別識。如是雖無障礙之色而亦得有無障礙色。如此經言。舍無常色獲得常色。受想行識亦復如是。然色陰之色通有十入。對眼之色唯是一入。故彼不能會通此文。又小泥洹中純陀嘆佛言。妙色湛然體常安隱。不為時節劫所還。大聖廣劫行慈悲獲得金剛不壞身。薩遮尼揵子經言。瞿曇法身妙色常湛然體。如是法性身眾生等無差別。攝大乘雲。為顯異人功德故立自性身。依止自性身起福德智惠二行。二行所得之果謂凈土及法樂。能受用二果故名受用身。依此等文當知二行所感實報有自受用身及自受用凈土。而余處說法身無色者。約自性身說為無色。是三身門之法身義令三事門所說法身總取始有萬德為體。是故說為法身有色。問
【現代漢語翻譯】 現代漢語譯本： 關於施作，只是爲了讓隨緣見聞的眾生得到利益，所以才說是『用』。這種『用』有兩種：一是凡夫和二乘用心所見到的，稱為應身；二是菩薩所見到的，稱為報身。乃至更廣泛的解釋。依據這些經文，應當知道法身實際上沒有固定的色身，只有隨著眾生的根器所顯現的色相而已。而這部經里說如來的解脫是色等等，是針對具有慧眼根的人說的色，並非真實的色。如同智慧不是眼睛，卻說慧眼，雖然名為眼，實際上不是色根。如此，法身不是色，卻說妙色，雖然名為色，實際上不是色塵。由此道理，應當知道法身是無色的。其他地方說到色，都可以這樣理解。或者有人說，法身實德具有無障礙的色，雖然沒有質礙的意義，但爲了以方位來指示顯現，所以說色。雖然脫離了分別所產生的粗色，但有萬行所感得的妙色。如同說雖然沒有分別識，卻能有無分別識。這樣，雖然沒有障礙之色，卻也能有無障礙之色。如此經文說，捨棄無常之色，獲得常色，受、想、行、識也是這樣。然而色陰的色，通於十入（十種感覺的來源），而對於眼睛的色，只是一種。所以他們不能理解貫通這些經文。又在小涅槃經中，純陀讚歎佛說：『妙色湛然，體常安隱，不為時節劫所壞。大聖廣劫行慈悲，獲得金剛不壞身。』薩遮尼犍子經說：『瞿曇（釋迦牟尼佛的另一個名字）法身妙色常湛然體，如是法性身，眾生等無差別。』攝大乘論說：『爲了彰顯異人的功德，所以立自性身。』依止自性身，生起福德和智慧兩種修行。兩種修行所得到的果報，就是凈土和法樂。能夠受用這兩種果報，所以名為受用身。依據這些經文，應當知道兩種修行所感得的實報，有自受用身和自受用凈土。而其他地方說法身無色，是就自性身來說的，所以說是無色。這是三身門中的法身之義，令三事門所說的法身，總以始有萬德為體。所以說，法身是有色的。問：
【English Translation】 English version: Regarding the act of 'Shizuò' (施作, performing actions), it is only for the benefit of sentient beings who perceive and hear, hence it is said to be 'Yòng' (用, application or function). This 'Yòng' has two types: first, what ordinary people and those of the Two Vehicles (聲聞乘 Shravakayana and 緣覺乘 Pratyekabuddhayana) perceive with their minds is called 'Yingshen' (應身, Nirmāṇakāya, transformation body); second, what Bodhisattvas perceive is called 'Baoshen' (報身, Sambhogakāya, reward body). And so on, with further explanations. Based on these texts, it should be known that the Dharmakāya (法身, Dharmakāya, the body of the Dharma) actually has no fixed form, only the appearances that manifest according to the faculties of sentient beings. However, this sutra says that the liberation of the Tathagata (如來, Tathāgata, 'Thus Gone One', an epithet of the Buddha) is form, etc., which refers to the form spoken to those with the faculty of wisdom-eye, not actual form. Just as wisdom is not the eye, yet we say 'wisdom-eye,' although it is called 'eye,' it is actually not the root of form. Thus, the Dharmakāya is not form, yet we speak of 'wonderful form,' although it is called 'form,' it is actually not the dust of form. From this reasoning, it should be known that the Dharmakāya is formless. When other places speak of form, they can all be understood in this way. Or some say that the Dharmakāya, in its true virtue, possesses unobstructed form. Although it lacks the meaning of material obstruction, it is called form in order to indicate manifestation by direction. Although it is free from the coarse form produced by discrimination, it possesses the wonderful form attained by the myriad practices. Just as it is said that although there is no discriminating consciousness, there can be non-discriminating consciousness. Thus, although there is no obstructing form, there can also be unobstructed form. As this sutra says, abandoning impermanent form to obtain permanent form, so too with sensation, thought, volition, and consciousness. However, the form of the Skandha (蘊, Skandha, aggregate) of form is common to the ten entrances (十入, ten sense bases), while the form for the eye is only one. Therefore, they cannot understand and connect these texts. Furthermore, in the Lesser Nirvana Sutra, Chunda (純陀, Cunda, name of a blacksmith) praised the Buddha, saying: 'Wonderful form is serene, the body is always peaceful and secure, not destroyed by time or kalpas (劫, kalpa, eon). The Great Sage practices compassion for vast kalpas and attains the indestructible body of Vajra (金剛, Vajra, diamond).' The Saccakanirgrantha Sutra says: 'Gautama's (瞿曇, Gautama, the clan name of Shakyamuni Buddha) Dharmakāya has a wonderful form that is always serene, such is the nature-body, without difference among sentient beings.' The Mahāyānasaṃgraha (攝大乘論, Compendium of the Mahayana) says: 'In order to manifest the merits of extraordinary people, the self-nature body (自性身, Svabhavakakaya) is established.' Relying on the self-nature body, the two practices of merit and wisdom arise. The result obtained from the two practices is the Pure Land and the joy of Dharma. Being able to enjoy these two results is called the Enjoyment Body (受用身, Sambhogakāya). Based on these texts, it should be known that the actual reward obtained from the two practices has a self-enjoyment body and a self-enjoyment Pure Land. However, when other places say that the Dharmakāya is formless, it is in reference to the self-nature body, so it is said to be formless. This is the meaning of the Dharmakāya in the Three-Body Doctrine (三身門, Trikaya), causing the Dharmakāya spoken of in the Three-Aspects Doctrine (三事門) to take the myriad virtues that initially exist as its essence. Therefore, it is said that the Dharmakāya has form. Question:
二師所報何失何得。答或有說者。定取一邊二說皆失。若非實報二義俱得。是義云何。佛地萬德略有二門。若就舍相歸一心門。一切德相同法界故說唯是第一義身無有色相差別境界。若依從性成萬德門。色心功德無所不備故說無量相好莊嚴。雖有二門而無異相。是故諸說皆無障礙。為顯如是無礙法門。金剛身品廣說之言。如來之身非身是身無識是識離心亦不離心無處亦處無宅亦宅非像非相諸相莊嚴乃至說廣。當知如來秘藏法門說有說無皆有道理。三身門竟。
第六四德分別略有四門。一顯相門。二立意門。三差別門。四和諍門。顯相門者。問說法身即備四德。四德之義有通有別。別而言之。常是法身之義。對彼完身是無常故。樂是涅槃之義。對彼生死是苦海故。我是佛義。以對眾生不自故。凈是法義。以對非法是染濁故。如哀嘆品云。我者即是佛義。常者是法身義。樂者是涅槃義。凈者是法身義。樂者是涅槃義。凈者是法義。且約一邊如是配當。就實通論無所不當。如前三事總別門說是即四德是法身義。又此四德是涅槃義。望余諸皆亦如是。如德王品云。以見佛性而得涅槃。常樂我凈名大涅槃。總說雖然于中分別者。四德之相各有二義。常德二義者。如來通達無二之性不捨有為生死。以不見生死異涅槃故。不取
【現代漢語翻譯】 現代漢語譯本 二師所報告的內容，哪些是缺失的，哪些是獲得的？回答是，如果有人執著于某一種說法，那麼兩種說法都會是錯誤的。如果不是真實的報告，那麼兩種意義都能成立。這是什麼道理呢？佛的果地萬德，大致可以分為兩個方面：如果從捨棄表相，歸於一心的法門來說，一切功德都相同於法界，所以說只有第一義身，沒有色相的差別境界。如果依據從自性成就萬德的法門來說，色身和心識的功德無所不具備，所以說有無量的相好莊嚴。雖然有兩種法門，但是沒有不同的體相。因此，各種說法都沒有障礙。爲了彰顯這種無礙的法門，《金剛身品》中廣泛地闡述說，『如來的身不是身而是身，沒有識而是識，離開心也不離開心，沒有處所也是處所，沒有宅舍也是宅舍，不是像也不是相，卻有各種相好莊嚴』，乃至更廣的闡述。應當知道，如來秘藏的法門，說有說無都有道理。三身門的討論結束。
第六，四德的分別，大致可以分為四個方面：一是顯相門，二是立意門，三是差別門，四是和諍門。顯相門是指：如果說法身具備四德，那麼四德的意義有共通之處，也有區別之處。從區別上來說，常是法身的意義，因為與完身（譯者註：指報身或應身）的無常相對；樂是涅槃的意義，因為與生死的苦海相對；我是佛的意義，因為與眾生不自在相對；凈是法的意義，因為與非法（譯者註：指煩惱）的染濁相對。如《哀嘆品》所說：『我，就是佛的意義；常，就是法身的意義；樂，就是涅槃的意義；凈，就是法身的意義。』樂，就是涅槃的意義；凈，就是法的意義。暫且就一個方面這樣來對應。從真實的共通之處來說，沒有不合適的。如前面三事總別門所說，這就是四德，是法身的意義。又，這四德是涅槃的意義，對於其他各種情況也是如此。如《德王品》所說：『因為見到佛性而得到涅槃，常樂我凈名為大涅槃。』總的來說雖然如此，但在其中進行分別的話，四德的體相各有兩種意義。常德的兩種意義是：如來通達無二的自性，不捨棄有為的生死，因為不見生死與涅槃有差別，不取捨。
【English Translation】 English version What are the losses and gains reported by the two teachers? The answer is that if someone clings to one view, then both views are wrong. If it is not a true report, then both meanings can be established. What is the reason for this? The Buddha's fruit-ground myriad virtues can be roughly divided into two aspects: If from the gate of abandoning appearances and returning to one mind, all virtues are the same as the Dharma realm, so it is said that there is only the first meaning body, without the different realms of form and appearance. If according to the gate of accomplishing myriad virtues from self-nature, the merits of form and mind are fully possessed, so it is said that there are immeasurable auspicious marks and adornments. Although there are two gates, there are no different forms. Therefore, all statements are without obstacles. In order to manifest this unobstructed Dharma gate, the 'Vajra Body Chapter' extensively explains, 'The Tathagata's body is not a body but a body, without consciousness but with consciousness, apart from the mind and not apart from the mind, without a place and also a place, without a dwelling and also a dwelling, not an image and not a form, but with various auspicious marks and adornments,' and so on. It should be known that the Tathagata's secret treasury Dharma gate, saying yes and saying no, both have reason. The discussion of the Three Bodies gate ends.
Sixth, the distinction of the Four Virtues can be roughly divided into four aspects: first, the gate of manifesting appearances; second, the gate of establishing meaning; third, the gate of differentiation; and fourth, the gate of harmonizing disputes. The gate of manifesting appearances refers to: if the Dharmakaya (Dharma body) is said to possess the Four Virtues, then the meaning of the Four Virtues has commonalities and differences. From the perspective of differences, permanence (常, chang) is the meaning of the Dharmakaya, because it is in contrast to the impermanence of the complete body (完身, wanshen) [translator's note: referring to the Sambhogakaya (Reward body) or Nirmanakaya (Transformation body)]; bliss (樂, le) is the meaning of Nirvana, because it is in contrast to the sea of suffering of birth and death; self (我, wo) is the meaning of Buddha, because it is in contrast to the non-self of sentient beings; purity (凈, jing) is the meaning of Dharma, because it is in contrast to the defilement of non-Dharma [translator's note: referring to afflictions]. As the 'Lamentation Chapter' says: 'Self is the meaning of Buddha; permanence is the meaning of Dharmakaya; bliss is the meaning of Nirvana; purity is the meaning of Dharmakaya.' Bliss is the meaning of Nirvana; purity is the meaning of Dharma. For the time being, let's correspond in this way from one aspect. From the perspective of true commonalities, there is nothing inappropriate. As the previous Three Matters General and Specific Gate said, this is the Four Virtues, which is the meaning of Dharmakaya. Also, these Four Virtues are the meaning of Nirvana, and so on for all other situations. As the 'Virtue King Chapter' says: 'Because of seeing the Buddha-nature, one attains Nirvana, and permanence, bliss, self, and purity are called Great Nirvana.' Although it is generally said like this, if we differentiate within it, the characteristics of the Four Virtues each have two meanings. The two meanings of permanence are: the Tathagata understands the nature of non-duality, does not abandon conditioned birth and death, because he does not see any difference between birth and death and Nirvana, and does not take or abandon.
無為涅槃。以不見涅槃異生死故。依是二義離斷常。乃法身常德義也。寶性論云。依二種法如來法身有常波羅蜜。應知何等為二。一者不滅一切諸有為行。以離斷見邊故。二者不取無為涅槃。離常見邊故。以是義故聖者勝鬘經說言。世尊見諸行無常是斷見非正見。見涅槃常住是常見非正見故。樂德二義者。謂離一切意生身苦及滅一切煩惱習氣。離意生身苦顯寂靜樂。滅煩惱習氣顯覺智樂。如論說云。依二種法如來法身有樂波羅蜜。何等為二。一者遠離一切苦。以滅一切意生身故。二者遠離一切煩惱習氣。證一切法故。我德二義是。謂離我見邊及無我見邊。非我非無我乃得大我故。如論說云。依二種法身有我波羅蜜。何等為二。一者遠離諸外道邊。離虛妄我戲論故。二者遠離諸聲聞邊。以離無我戲論故。以是義故楞伽經云。離諸外道邊禁燒無我見。令我見熾燃如劫盡火燃。凈德二義者。通達分別性除滅依他性故。通達分別顯自性凈。滅依他性顯方便凈。如論言。依二種法如來法身有凈．波羅蜜。何等為二。一者本來自性清凈以同相故。二者離垢清凈以勝相故。問何故常與我對二邊顯一。而於樂凈德遣一邊說二。答是顯略門及影論門。其作論者以巧便術也。第二明其立四意者。萬德既圓何獨立四。立四之由略有四義。除四
【現代漢語翻譯】 現代漢語譯本 無為涅槃（Nirvana，不生不滅的境界）。因為沒有看到涅槃與生死之間的差異。依據這兩種意義，遠離了斷見和常見。這就是法身常德的意義。《寶性論》說：『依據兩種法，如來的法身具有常波羅蜜（Paramita，到彼岸）。應當知道哪兩種法？一是不會滅盡一切有為行，因為遠離了斷見的邊見。二是不執取無為涅槃，因為遠離了常見的邊見。』因為這個意義，聖者《勝鬘經》說：『世尊認為諸行無常是斷見，不是正見。認為涅槃常住是常見，不是正見。』 樂德的兩種意義是：遠離一切意生身的痛苦以及滅盡一切煩惱習氣。遠離意生身的痛苦，彰顯寂靜的快樂。滅盡煩惱習氣，彰顯覺悟智慧的快樂。如《論》中所說：『依據兩種法，如來的法身具有樂波羅蜜。哪兩種法？一是遠離一切痛苦，因為滅盡了一切意生身。二是遠離一切煩惱習氣，證悟了一切法。』 我德的兩種意義是：遠離我見邊和無我見邊。非我非無我，才能得到大我。如《論》中所說：『依據兩種法，法身具有我波羅蜜。哪兩種法？一是遠離諸外道的邊見，遠離虛妄我戲論的緣故。二是遠離諸聲聞的邊見，因為遠離無我戲論的緣故。』因為這個意義，《楞伽經》說：『遠離諸外道的邊見，禁止燒燬無我見，使我見熾燃，如同劫盡之火燃燒。』 凈德的兩種意義是：通達分別性，去除滅依他性。通達分別性，彰顯自性清凈。滅除依他性，彰顯方便凈。如《論》中所說：『依據兩種法，如來的法身具有凈波羅蜜。哪兩種法？一是本來自性清凈，因為同相的緣故。二是離垢清凈，因為勝相的緣故。』 問：為什麼常與我對二邊顯一，而對於樂凈德要去除一邊而說二？答：這是顯略門和影論門。作論者使用了巧妙的方便法門。第二，說明建立四種意義的原因。萬德既然已經圓滿，為何單獨建立四種？建立四種的原因略有四種意義。爲了去除四種。
【English Translation】 English version Nirvana (Nirvana, the state of non-birth and non-death) is unconditioned. Because the difference between Nirvana and Samsara (生死, cycle of birth and death) is not seen. Based on these two meanings, it is away from the extremes of annihilationism and eternalism. This is the meaning of the eternal virtue of Dharmakaya (法身, Dharma Body). The Ratnagotravibhāga (寶性論, Treatise on the Jewel Nature) says: 'Based on two kinds of dharmas, the Tathagata's (如來, Thus Come One) Dharmakaya has the Paramita (波羅蜜, Perfection) of permanence. What are the two? One is that it will not extinguish all conditioned phenomena, because it is away from the extreme of annihilationism. The second is that it does not grasp unconditioned Nirvana, because it is away from the extreme of eternalism.' Because of this meaning, the holy Śrīmālādevī Siṃhanāda Sūtra (勝鬘經, Queen Srimala's Lion's Roar Sutra) says: 'The World Honored One sees that all phenomena are impermanent, which is annihilationism, not right view. Seeing that Nirvana is permanent is eternalism, not right view.' The two meanings of the virtue of bliss are: being away from the suffering of all mind-made bodies and extinguishing all afflictions and habitual tendencies. Being away from the suffering of mind-made bodies manifests the bliss of tranquility. Extinguishing afflictions and habitual tendencies manifests the bliss of awakened wisdom. As the Treatise says: 'Based on two kinds of dharmas, the Tathagata's Dharmakaya has the Paramita of bliss. What are the two? One is being away from all suffering, because all mind-made bodies are extinguished. The second is being away from all afflictions and habitual tendencies, realizing all dharmas.' The two meanings of the virtue of self are: being away from the extreme of self-view and the extreme of no-self-view. Neither self nor no-self, then the great self can be attained. As the Treatise says: 'Based on two kinds of dharmas, the Dharmakaya has the Paramita of self. What are the two? One is being away from the extreme of externalist paths, because it is away from the play of false self. The second is being away from the extreme of the Śrāvakas (聲聞, Hearers), because it is away from the play of no-self.' Because of this meaning, the Laṅkāvatāra Sūtra (楞伽經, Lankavatara Sutra) says: 'Being away from the extreme of externalist paths, prohibiting the burning of the no-self-view, causing the self-view to blaze, like the fire at the end of the kalpa (劫, eon).' The two meanings of the virtue of purity are: thoroughly understanding the discriminating nature and removing the dependent nature. Thoroughly understanding the discriminating nature manifests self-nature purity. Removing the dependent nature manifests expedient purity. As the Treatise says: 'Based on two kinds of dharmas, the Tathagata's Dharmakaya has the Paramita of purity. What are the two? One is originally pure in self-nature, because of the same aspect. The second is pure from defilements, because of the superior aspect.' Question: Why is permanence and self shown as one by addressing two extremes, while for the virtues of bliss and purity, one extreme is removed and two are spoken of? Answer: This is the gate of concise manifestation and the gate of shadow teachings. The author of the treatise used skillful expedient methods. Secondly, explaining the reason for establishing four meanings. Since all virtues are already complete, why establish four separately? There are roughly four meanings for establishing four. In order to remove four.
障故。翻四患故。對四倒故。離四于故。除四障者。凡聖四人各有一障。一者闡提謗法障于凈德。貪生死為凈法故。二者外道著我障於我德。不了真我執虛妄故。三者聲聞畏苦障於樂德。不知彼苦即是大樂故。四者緣覺舍心障于常德。舍于常利而取斷滅故。為除如是四種障故。菩薩修習四種勝因。所謂信心般若三昧大悲。次第得證凈我樂常。如寶性論偈云。有四種障礙。謗法及著我怖畏世間苦舍離諸眾生。闡提及外道聲聞及緣覺。信等四種法清凈因應知。翻四患者。分段生死有四種患。謂無常苦無我不凈。為翻如是四種患法故於涅槃建立四德。此義可見。不勞引文。然何故四門開空無我。此中廢空立不凈者。四諦道理是正觀境以理為勝。所以開空。今四患門是念處境為對四倒故立不凈也。對四倒者。謂聲聞四無倒行雖對治凡夫有為四倒。而翻法身無為四德。以不了五陰即是法身故。為對治此無為四倒。是故建立法身四德。如寶性論云。如是四種顛倒對治。若依如來法身復是顛倒應知。偈言。於法身中倒故對治。此例說有四種法身功德乃至廣說。離四相者。變易生死有四種相。所謂緣相乃至壞相。離此四相故建立四德。何者。以離相無明染故立於凈德。以離因相業所繫故立於我德。離於生相微細苦故立其樂德。離於壞相
【現代漢語翻譯】 現代漢語譯本 為斷除這些障礙的緣故。『翻四患』，是爲了顛倒四種苦患的緣故。『對四倒』，是爲了對治四種顛倒的緣故。『離四于』，是爲了遠離四種相的緣故。 要去除四種障礙：凡夫和聖人各有其一重障礙。第一種是斷善根者（闡提，icchantika）誹謗佛法，因而障礙了清凈的功德，因為他們貪戀生死輪迴，反而認為這是清凈的佛法。第二種是外道執著于自我，因而障礙了真我的功德，因為他們不瞭解真正的自我，反而執著于虛妄的自我。第三種是聲聞乘人畏懼痛苦，因而障礙了快樂的功德，因為他們不知道那些痛苦實際上就是最大的快樂。第四種是緣覺乘人捨棄利益眾生的心，因而障礙了常恒的功德，因為他們捨棄了恒常的利益，而追求斷滅的境界。 爲了去除這四種障礙，菩薩修習四種殊勝的因，也就是信心、般若智慧、三昧禪定和大悲心。依次證得清凈、真我、快樂和常恒的功德。正如《寶性論》（Ratnagotravibhāga）的偈頌所說：『有四種障礙，謗法及著我，怖畏世間苦，舍離諸眾生。闡提及外道，聲聞及緣覺。信等四種法，清凈因應知。』 『翻四患』，是指分段生死中有四種苦患，即無常、苦、無我、不凈。爲了顛倒這四種苦患，所以在涅槃中建立常、樂、我、凈四德。這個道理顯而易見，無需再引用經文。然而，為什麼在四門中開示空和無我，而在此處廢除空性而建立不凈呢？因為四諦的道理是正觀的境界，以理為殊勝，所以開示空性。而現在的四患之門是念處的境界，爲了對治四種顛倒，所以建立不凈。 『對四倒』，是指聲聞乘人的四種無倒行，雖然可以對治凡夫的有為四倒，但卻顛倒了法身的無為四德，因為他們不瞭解五陰就是法身。爲了對治這種無為的四倒，所以建立法身的四德。正如《寶性論》所說：『如是四種顛倒對治，若依如來法身復是顛倒應知。』偈頌說：『於法身中倒故對治。』這裡舉例說明有四種法身功德，乃至更廣的闡述。 『離四相』，是指變易生死有四種相，即緣相，乃至壞相。爲了遠離這四種相，所以建立四德。為什麼呢？因為遠離了與『相』相應的無明染污，所以建立清凈的功德；因為遠離了作為『因』的業力束縛，所以建立真我的功德；遠離了作為『生』的微細痛苦，所以建立快樂的功德；遠離了作為『壞』
【English Translation】 English version The reason for eliminating these obstacles. 'Reversing the four sufferings' is for reversing the four kinds of suffering. 'Counteracting the four inversions' is for counteracting the four kinds of inversions. 'Departing from the four characteristics' is for departing from the four kinds of characteristics. To remove the four obstacles: ordinary people and sages each have one obstacle. The first is that the icchantikas (those who have severed their roots of goodness) slander the Dharma, thus obstructing the merit of purity, because they are attached to the cycle of birth and death, and instead regard it as the pure Dharma. The second is that the heretics are attached to the self, thus obstructing the merit of the true self, because they do not understand the true self, but instead cling to the false self. The third is that the śrāvakas (voice-hearers) fear suffering, thus obstructing the merit of happiness, because they do not know that those sufferings are actually the greatest happiness. The fourth is that the pratyekabuddhas (solitary realizers) abandon the mind of benefiting sentient beings, thus obstructing the merit of permanence, because they abandon the constant benefit and pursue the state of annihilation. In order to remove these four obstacles, Bodhisattvas cultivate four kinds of excellent causes, namely faith, prajñā (wisdom), samādhi (meditative concentration), and great compassion. They successively attain the merits of purity, true self, happiness, and permanence. Just as the verse in the Ratnagotravibhāga (Treatise on the Buddha-nature) says: 'There are four kinds of obstacles: slandering the Dharma and clinging to the self, fearing the suffering of the world, and abandoning all sentient beings. The icchantikas and heretics, the śrāvakas and pratyekabuddhas. The four kinds of Dharma, such as faith, should be known as the causes of purity.' 'Reversing the four sufferings' refers to the four kinds of suffering in the cycle of birth and death, namely impermanence, suffering, non-self, and impurity. In order to reverse these four kinds of suffering, the four virtues of permanence, happiness, self, and purity are established in nirvāṇa. This principle is obvious and does not need to be quoted from scriptures. However, why are emptiness and non-self taught in the four gates, while emptiness is abolished here and impurity is established? Because the principle of the Four Noble Truths is the realm of right contemplation, and reason is superior, so emptiness is taught. But now the gate of the four sufferings is the realm of the four foundations of mindfulness, and in order to counteract the four inversions, impurity is established. 'Counteracting the four inversions' refers to the four non-inverted practices of the śrāvakas, which can counteract the four inverted views of ordinary people, but they invert the four unconditioned virtues of the Dharmakāya (Dharma body), because they do not understand that the five skandhas (aggregates) are the Dharmakāya. In order to counteract this unconditioned four inversions, the four virtues of the Dharmakāya are established. Just as the Ratnagotravibhāga says: 'These four kinds of inversions are counteracted, but if one relies on the Tathāgata's (Thus Come One) Dharmakāya, it should be known that they are inversions again.' The verse says: 'Because of the inversions in the Dharmakāya, they are counteracted.' Here, it is exemplified that there are four kinds of Dharmakāya merits, and even more extensive explanations. 'Departing from the four characteristics' refers to the four characteristics of the changeful cycle of birth and death, namely the characteristic of condition, and even the characteristic of destruction. In order to depart from these four characteristics, the four virtues are established. Why? Because one departs from the defilement of ignorance associated with 'characteristics', so the merit of purity is established; because one departs from the bondage of karma as the 'cause', so the merit of the true self is established; because one departs from the subtle suffering of 'birth', so the merit of happiness is established; because one departs from 'destruction'
無常滅故立其常德。如論說言。住無漏界中聲聞辟支佛得大力自在。菩薩為證如來功德法身有四種障。何等為四。一者緣相。二者因相。三者生相。四者壞相。緣相者。謂無明住地與行作緣。如無明緣行。無明倒地緣亦如是故。因相者。謂無明住地緣行此以為因。如行緣識。無漏業緣亦如是故。生相者。謂無明住地緣無漏業因生。三種意生身亦如是故。壞相者謂三種意生身緣不可思議變易生死。如依生緣故有老死。此亦如是故乃至廣說。問諸聲聞起四顛倒。為在正觀時為在出觀時。答正入觀時正證人空遠離一切名言分別。故於彼時不起四倒。觀後起此四倒。四倒之相有總有別。別起相者。彼計樹下成道之身實是惑業所感之報故。謂無常苦無我等不了是化即真。是即倒於法身四德。總起相者。總觀五陰苦無常等不達五陰即是法身。是即倒於法身四德。建立門竟。
次第三明差別門者。四德差別乃有眾多。且依一略顯二四。謂于常我各說二種。樂凈之中各開四別。二種常者法常佛常。法常義者無生無滅是常身義。佛常義者不老不死是常壽義。如下文言。如來長壽于諸壽中最上最勝。所得常法于諸法中最為第一。此言常法即是法法。言長壽者是報身壽。又言。以法常故諸佛亦常。法即法身。佛是報佛。又諸佛者亦是化
【現代漢語翻譯】 現代漢語譯本 因為無常會消滅，所以要建立常德。如同論述所說：住在無漏境界中的聲聞（Śrāvaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺佛）得到大力自在。菩薩爲了證明如來（Tathāgata，佛的稱號）功德法身有四種障礙。哪四種呢？第一是緣相，第二是因相，第三是生相，第四是壞相。 緣相，是指無明住地（avidyā-sthiti-bhūmi，根本無明的所在地）與行（saṃskāra，業行）作為因緣。如同無明緣行一樣，無明倒地緣也是如此。因相，是指無明住地緣行以此作為原因。如同行緣識（vijñāna，意識）一樣，無漏業緣也是如此。生相，是指無明住地緣無漏業因生，三種意生身（manomayakāya，由意念產生的身）也是如此。壞相，是指三種意生身緣不可思議變易生死。如同依靠生緣故有老死，此亦是如此，乃至廣說。 問：諸聲聞生起四顛倒（viparyāsa，四種錯誤的知見），是在正觀（samyag-dṛṣṭi，正確的觀察）時，還是在出觀時？答：正入觀時，正證人空（pudgala-śūnyatā，人無我），遠離一切名言分別，所以在那個時候不起四倒。觀后才起這四倒。四倒的相有總有別。別起相，是指他們認為樹下成道之身，實際上是惑業所感之報。認為無常、苦、無我等，不瞭解是化現即是真，這就是顛倒於法身四德。總起相，是指總觀五陰（pañca-skandha，構成個體存在的五種要素）是苦、無常等，不明白五陰即是法身，這就是顛倒於法身四德。建立門結束。 接下來依次說明差別門。四德的差別有很多，且依據一個略顯二四。即對於常、我各說兩種，樂、凈之中各開四別。兩種常，是法常、佛常。法常的意義是無生無滅是常身義。佛常的意義是不老不死是常壽義。如下文所說：『如來長壽于諸壽中最上最勝，所得常法于諸法中最為第一。』此言常法即是法身。言長壽者是報身壽。又說：『以法常故諸佛亦常。』法即法身，佛是報佛。又諸佛者也是化身。
【English Translation】 English version Because impermanence perishes, the virtue of permanence is established. As the treatise says: Śrāvakas (listeners), and Pratyekabuddhas (solitary Buddhas) dwelling in the realm of non-outflow attain great power and freedom. Bodhisattvas, to attest to the merit and Dharmakāya (Dharma body) of the Tathāgata (the Thus-Gone One), have four kinds of hindrances. What are the four? First is the aspect of condition (緣相), second is the aspect of cause (因相), third is the aspect of arising (生相), and fourth is the aspect of decay (壞相). The aspect of condition refers to the ground of ignorance (avidyā-sthiti-bhūmi) being a condition for action (saṃskāra). Just as ignorance conditions action, so too is the ground of ignorance. The aspect of cause refers to the ground of ignorance conditioning action as its cause. Just as action conditions consciousness (vijñāna), so too is the non-outflow karma. The aspect of arising refers to the ground of ignorance conditioning the arising of the cause of non-outflow karma, and so too are the three kinds of mind-made bodies (manomayakāya). The aspect of decay refers to the three kinds of mind-made bodies conditioning inconceivable transformation and change of birth and death. Just as relying on the condition of birth leads to old age and death, so too is this the case, and so on, extensively explained. Question: When the Śrāvakas give rise to the four inversions (viparyāsa), is it during the time of correct contemplation (samyag-dṛṣṭi) or during the time of emerging from contemplation? Answer: When correctly entering contemplation, they correctly realize the emptiness of persons (pudgala-śūnyatā), and are far from all verbal expressions and discriminations, so at that time they do not give rise to the four inversions. It is after contemplation that they give rise to these four inversions. The aspects of the four inversions are both general and specific. The specific aspect of arising is that they consider the body that attained enlightenment under the tree to be actually a retribution caused by delusion and karma. Thinking of impermanence, suffering, non-self, etc., and not understanding that what is manifested is true, this is inversion regarding the four virtues of the Dharmakāya. The general aspect of arising is that generally observing the five skandhas (pañca-skandha) as suffering, impermanent, etc., and not understanding that the five skandhas are the Dharmakāya, this is inversion regarding the four virtues of the Dharmakāya. The section on establishing is complete. Next, in order, the section on distinguishing differences will be explained. The differences of the four virtues are numerous, and for now, based on one, two and four will be briefly shown. That is, regarding permanence and self, two kinds are spoken of for each, and within bliss and purity, four distinctions are opened for each. The two kinds of permanence are the permanence of Dharma and the permanence of Buddha. The meaning of the permanence of Dharma is that non-arising and non-perishing is the meaning of the permanent body. The meaning of the permanence of Buddha is that non-aging and non-death is the meaning of permanent life. As the following text says: 'The Tathāgata's longevity is the most supreme and excellent among all longevities, and the permanent Dharma attained is the foremost among all Dharmas.' This saying of permanent Dharma is the Dharmakāya. The saying of longevity is the life of the reward body. It also says: 'Because the Dharma is permanent, the Buddhas are also permanent.' Dharma is the Dharmakāya, and Buddha is the reward Buddha. And the Buddhas are also transformation bodies.
佛。依是義故攝大乘說。法身為二身本。本覺常住。未來依于本相續恒在。如恒受樂如恒施食。二身常住應如是知。寶性論中依七種因成常命義。復以三譬顯常身義。七種因者。一因緣無邊故得常命。謂無量劫來捨身命財攝取正法無窮無盡。既修無窮之因還得無盡之果。偈云。棄捨身命財攝取諸佛法故。二眾生無邊故得常住。謂初發心時結四弘誓。眾生若盡我願乃盡。眾生無盡我願亦無盡。為究竟滿是本願故窮未來際常住不盡。偈曰。為利益眾生究竟滿本願故。三大悲圓滿故常者。若諸菩薩分有大悲尚能久住生死不入涅槃。何況如來純得清凈大悲圓滿豈能系舍入滅盡耶。偈言。得清凈佛身起大悲心故。四神足圓滿故常者。世間有得神足力者尚能住壽四十小劫。豈況如來具四神足而不能住壽無量劫耶。偈言。修四如意足依彼力住世故。五妙智成就故常者。遠離生死涅槃分別體證無二不動不出。是故畢竟無有滅盡。偈言。以成就妙智離有涅槃心故。六三昧成就故常者。世間有人凈得禪定者尚能不為水火刀箭所傷。何況如來常在深定而以外緣可得壞耶。偈言。常得心三昧故。七成就安樂故常者。既歸理原得大安樂安樂相應故得常住。偈言。成就安樂相應故。依此七因故得常壽。復以三喻顯常身者。一世法不染故常住者。如來
【現代漢語翻譯】 現代漢語譯本 佛說：根據這個意義，《攝大乘論》中說，法身是二身的根本。本覺是常住的，未來依靠本覺的相續而恒常存在，就像恒常享受快樂，就像恒常佈施食物一樣。二身常住，應當這樣理解。《寶性論》中依據七種原因成就常命的意義，又用三種比喻來顯示常身的意義。 七種原因是指：第一，因緣無邊所以得到常命。意思是說，無量劫以來，捨棄身命和財物，攝取正法，無窮無盡。既然修習無窮的因，那麼就獲得無盡的果。偈頌說：『因為捨棄身命財物，攝取諸佛的法。』 第二，眾生無邊所以得到常住。意思是說，最初發心的時候，結下四弘誓願：眾生如果度盡，我的誓願才算完結；眾生沒有窮盡，我的誓願也沒有窮盡。爲了究竟圓滿這個本願，所以窮盡未來際而常住不盡。偈頌說：『爲了利益眾生，究竟圓滿本願的緣故。』 第三，大悲圓滿所以常住。如果諸位菩薩僅僅分得一些大悲，尚且能夠長久地停留在生死輪迴中而不進入涅槃，更何況如來完全獲得清凈圓滿的大悲，怎麼會捨棄眾生而進入滅盡呢？偈頌說：『因為得到清凈的佛身，生起大悲心的緣故。』 第四，神足圓滿所以常住。世間有人得到神足力，尚且能夠住世四十小劫，更何況如來具足四種神足，而不能住世無量劫呢？偈頌說：『修習四如意足，依靠這種力量住世的緣故。』 第五，妙智成就所以常住。遠離生死和涅槃的分別，體證無二的真如，不動不遷。因此，畢竟沒有滅盡。偈頌說：『因為成就妙智，遠離有和涅槃的心的緣故。』 第六，三昧成就所以常住。世間有人清凈地獲得禪定，尚且不會被水、火、刀、箭所傷害，更何況如來常在甚深禪定之中，怎麼會被外緣所破壞呢？偈頌說：『常得心三昧的緣故。』 第七，成就安樂所以常住。既然迴歸到真理的本源，得到大安樂，與安樂相應，所以得到常住。偈頌說：『成就安樂相應的緣故。』依靠這七種原因，所以得到常壽。又用三種比喻來顯示常身：第一，不被世間法所污染所以常住。如來...
【English Translation】 English version The Buddha said: According to this meaning, the Saṃdhinirmocana Sūtra says that the Dharmakāya (法身, body of the Dharma) is the root of the two bodies. The original enlightenment is permanent, and the future relies on the continuity of the original enlightenment to exist constantly, just like constantly enjoying happiness, just like constantly giving food. The two bodies are permanent, and should be understood in this way. The Ratnagotravibhāga (寶性論) relies on seven causes to achieve the meaning of permanent life, and uses three metaphors to show the meaning of the permanent body. The seven causes are: First, the causes and conditions are boundless, so one obtains permanent life. This means that for countless kalpas (劫, eon), one has given up body, life, and wealth, and taken up the true Dharma (正法), which is endless. Since one cultivates endless causes, one obtains endless results. The verse says: 'Because of giving up body, life, and wealth, and taking up the Dharma of all Buddhas.' Second, sentient beings are boundless, so one obtains permanence. This means that when one first generates the mind of enlightenment (發心), one makes the four great vows: If sentient beings are exhausted, my vows will be completed; if sentient beings are not exhausted, my vows will not be exhausted. In order to ultimately fulfill this original vow, one dwells permanently throughout the future. The verse says: 'For the benefit of sentient beings, and for the sake of ultimately fulfilling the original vow.' Third, great compassion is complete, so one is permanent. If the Bodhisattvas (菩薩) only have a portion of great compassion, they can still dwell in samsara (生死, cycle of rebirth) for a long time without entering Nirvana (涅槃, liberation). How much more so would the Tathagata (如來, thus-gone one), who has completely attained pure and complete great compassion, abandon sentient beings and enter extinction? The verse says: 'Because of obtaining the pure Buddha body, and generating the mind of great compassion.' Fourth, supernatural powers are complete, so one is permanent. If someone in the world obtains supernatural powers, they can still live for forty small kalpas. How much more so would the Tathagata, who possesses the four supernatural powers (神足), not be able to live for countless kalpas? The verse says: 'Cultivating the four foundations of mindfulness (四如意足), relying on that power to dwell in the world.' Fifth, wonderful wisdom is accomplished, so one is permanent. One is separated from the distinctions of samsara and Nirvana, and embodies the non-duality of suchness (真如), unmoving and unchanging. Therefore, there is ultimately no extinction. The verse says: 'Because of accomplishing wonderful wisdom, and being separated from the mind of existence and Nirvana.' Sixth, samadhi (三昧, meditative absorption) is accomplished, so one is permanent. If someone in the world purely obtains dhyana (禪定, meditation), they will not be harmed by water, fire, swords, or arrows. How much more so would the Tathagata, who is constantly in deep samadhi, be destroyed by external conditions? The verse says: 'Because of constantly obtaining the samadhi of the mind.' Seventh, the accomplishment of bliss, so one is permanent. Since one returns to the source of truth, one obtains great bliss, and is in accordance with bliss, so one obtains permanence. The verse says: 'Because of accomplishing accordance with bliss.' Relying on these seven causes, one obtains permanent life. Three metaphors are used to show the permanent body: First, not being defiled by worldly dharmas, so one is permanent. The Tathagata...
法身常在世間四染不能染四相不能相。偈言。常在於世間不為世法染故。二遠離死魔故常住者。如世門甘露令人久長生。金剛三昧滅煩惱魔故證常果遠離死魔。偈言。得凈甘露處故離一切魔故。三本來不生故常住者。法身之體本來湛然。以非本無今有故非先有後無。偈言。諸佛本不生本來寂靜故。故彼論偈總結而言。初七種譬喻如來色身常。后三種譬喻善逝法身常。若依別門。常命是菩提德。常身是涅槃德。就通相門。常身常命皆是涅槃。其義如前出體門說。四種樂者。一斷樂受。以離三種分別受。二寂靜樂。遠離故無苦無樂乃為大樂。諸行流轉行苦得大寂靜故為大樂。三覺知樂。以離無知所受苦苦無所不知故為大樂。四壞不樂。遠離無常衰老壞苦得金剛身故為大樂。別而論之。前之二種是涅槃樂。后二種者是菩提樂。通相而言。即無別異。以菩提涅槃無二無別故。如下文云。有大樂故名大涅槃。大涅槃無樂。以四樂故名大涅槃乃至廣說。二種我者。法我人我。言法我者是體實義。如哀嘆品云。是真是實是依是常不變易者是自在義。如德王品初偈中說。自在有八。一多少自在。如經言。能示一身以為多身。身數多少猶如微塵。充滿十方無量世界。如來之身實非微塵。以自在故現微塵身。二大小自在。如經言。示一塵身
【現代漢語翻譯】 現代漢語譯本 法身（Dharmakaya，佛的法性之身）常在於世間，四染（佛教中的四種煩惱：貪、嗔、癡、慢）不能沾染，四相（生、老、病、死）不能顯現。偈語說：『常在於世間，不為世法染』，這是第一個原因。 第二個原因是遠離死魔（Mara，象徵死亡和障礙的惡魔），所以常住（永恒存在）。如同世間的甘露（Amrita，不死之藥）能使人長生。金剛三昧（Vajrasamadhi，堅固的禪定）能滅除煩惱魔，因此證得常果（永恒的果位），遠離死魔。偈語說：『得凈甘露處，故離一切魔』。 第三個原因是本來不生（Anutpada，無生），所以常住。法身的本體本來就是湛然（清澈明凈）的。因為它不是本來沒有現在才有，也不是先有而後無。偈語說：『諸佛本不生，本來寂靜故』。 所以彼論的偈語總結說：最初的七種譬喻是如來色身（Rupakaya，佛的色身）常，後面的三種譬喻是善逝（Tathagata，如來的稱號）法身常。如果依據別門（不同的角度），常命（永恒的生命）是菩提德（Bodhi，覺悟的功德），常身（永恒的身體）是涅槃德（Nirvana，寂滅的功德）。就通相門（普遍的角度）而言，常身和常命都是涅槃，其意義如同前面出體門（解釋本體的角度）所說。 四種樂（Sukha，快樂）是：一是斷樂受（快樂的感受），因為遠離了三種分別受（苦受、樂受、不苦不樂受）。二是寂靜樂（平靜的快樂），因為遠離了苦和樂，所以才是大樂（偉大的快樂）。諸行（一切事物）流轉，行苦（事物變化的痛苦）得到大寂靜，所以才是大樂。三是覺知樂（覺悟的快樂），因為遠離了無知所受的苦，對一切無所不知，所以才是大樂。四是壞不樂（不壞的快樂），遠離了無常、衰老、壞苦，得到金剛身（堅固不壞的身體），所以才是大樂。 分別來說，前兩種是涅槃樂，后兩種是菩提樂。從普遍的角度來說，就沒有區別，因為菩提和涅槃沒有二致。如下文所說：『有大樂故名大涅槃，大涅槃無樂，以四樂故名大涅槃』等等。 兩種我（Atman，自我）是：法我（Dharma-atman，法之自我）和人我（Pudgala-atman，人之自我）。法我是指體實義（本體真實之義）。如《哀嘆品》所說：『是真是實是依是常不變易者是自在義』。如《德王品》最初的偈語中所說，自在（自由自在）有八種。一是多少自在（數量的自由自在），如經文所說：『能示一身以為多身，身數多少猶如微塵，充滿十方無量世界。』如來的身體實際上不是微塵，因為自在的緣故，顯現微塵身。二是大小自在（大小的自由自在），如經文所說：『示一塵身』
【English Translation】 English version The Dharmakaya (法身, the Dharma-nature body of the Buddha) is constantly in the world, and the four stains (四染, the four defilements in Buddhism: greed, hatred, ignorance, and pride) cannot taint it, and the four characteristics (四相, birth, old age, sickness, and death) cannot manifest. The verse says: 'Constantly in the world, not tainted by worldly dharmas,' this is the first reason. The second reason is being far away from the Death Mara (死魔, Mara, the demon symbolizing death and obstacles), therefore constantly abiding (常住, eternally existing). Like the Amrita (甘露, the nectar of immortality) in the world, it enables people to live long. The Vajrasamadhi (金剛三昧, diamond-like samadhi) can extinguish the Mara of afflictions, therefore attaining the constant fruit (常果, the eternal fruit), and being far away from the Death Mara. The verse says: 'Attaining the pure Amrita place, therefore being far away from all Maras.' The third reason is originally unproduced (本來不生, Anutpada, non-arising), therefore constantly abiding. The essence of the Dharmakaya is originally clear and serene (湛然). Because it is not originally non-existent and now existent, nor is it first existent and then non-existent. The verse says: 'All Buddhas are originally unproduced, originally tranquil.' Therefore, the verses of that treatise conclude by saying: The first seven metaphors are about the Rupakaya (色身, the form body of the Tathagata) being constant, and the latter three metaphors are about the Dharmakaya of the Sugata (善逝, Tathagata, the Thus-Gone One) being constant. If according to the separate perspective (別門), constant life (常命) is the merit of Bodhi (菩提德, enlightenment), and the constant body (常身) is the merit of Nirvana (涅槃德, extinction). From the perspective of the common characteristic (通相門), both the constant body and constant life are Nirvana, the meaning of which is as explained in the previous section on explaining the essence (出體門). The four kinds of Sukha (樂, happiness) are: first, the cessation of pleasurable feeling (斷樂受), because it is far away from the three kinds of differentiated feelings (三種分別受, painful feeling, pleasant feeling, and neutral feeling). Second, the happiness of tranquility (寂靜樂), because it is far away from suffering and happiness, therefore it is great happiness (大樂, great bliss). The flowing of all phenomena (諸行流轉), the suffering of phenomena (行苦) attains great tranquility, therefore it is great happiness. Third, the happiness of awareness (覺知樂), because it is far away from the suffering experienced due to ignorance, and knows everything, therefore it is great happiness. Fourth, the happiness of non-decay (壞不樂), being far away from impermanence, aging, and the suffering of decay, attaining the Vajra body (金剛身, indestructible body), therefore it is great happiness. Separately speaking, the first two are the happiness of Nirvana, and the latter two are the happiness of Bodhi. From the perspective of the common characteristic, there is no difference, because Bodhi and Nirvana are not two different things. As the following text says: 'Because there is great happiness, it is called Great Nirvana, Great Nirvana has no happiness, because of the four happinesses, it is called Great Nirvana,' and so on. The two kinds of Atman (我, self) are: Dharma-atman (法我, the self of Dharma) and Pudgala-atman (人我, the self of person). Dharma-atman refers to the meaning of the real essence (體實義, the meaning of the real essence of the entity). As the 'Lamentation Chapter' says: 'That which is true, real, reliable, constant, and unchangeable is the meaning of freedom.' As the first verse in the 'Virtue King Chapter' says, freedom (自在, freedom and ease) has eight kinds. First, the freedom of quantity (多少自在, freedom of quantity), as the scripture says: 'Able to show one body as many bodies, the number of bodies is like dust particles, filling the ten directions and countless worlds.' The body of the Tathagata is actually not dust particles, but because of freedom, it manifests the body of dust particles. Second, the freedom of size (大小自在, freedom of size), as the scripture says: 'Showing a body of a dust particle.'
滿三千界。佛身無邊實不滿於大千世界。以自在故滿大千界故。三輕重自在。如經言。以滿大千世界之身輕舉飛空過恒沙等諸佛世界而無障礙。如來之身實無輕重。以自在故能為輕重故。四一異自在。如經言。如來一心安住不動。所可示化無量形類各令有心。如來有時成造一事而亦眾生各各成辨。如來之身常住一立而令他立一切悉見故。五者對境自在故。如經言。如來一根亦能見色聞聲乃至知。以自在。如來六根亦不見色不聞聲乃至不知法。令根自在。六者得法自在。如經言。以自在故得一切。如來之心亦無得想。何以故。若是有者可知為得。實無所有云何名得。若使如來計有得想。是即諸佛不得涅槃。以無得故名得涅槃。以自在故得一切法。得諸法故名為大我。是意正顯諸法非然而非不然。而不然故永無所得。非不然故無所不得。如是無障礙故名大自在。七者演說自在。如經言。如來宣說一偈之義過無量劫義亦不盡。而不生念我說彼聽。一切法亦無有說。以自在故如來演說以名大我故。八者普現自在。經言。如來遍滿一切諸處猶如虛空。虛空之性不可得見。如來亦爾。實不可見。以自在故令一切見。是明有所現者即當有所不現。如來都無所不現也。別門而言。真實我者是涅槃我。自在我者是菩提我。就實通論即無別
異。是故經中總結之言。如是大我名大涅槃。四種凈者。一名果凈亦是有凈。以離二十五有果故。二名業凈亦是因凈。以離凡夫諸業因故。三名身凈。佛身常住故。四名心凈。佛心無漏故。前二離德后二修德。離修雖異齊是涅槃。如經言。以純凈故名大涅槃。云何純凈。凈有四種乃至廣說。故總而言之。如是四德不出三事。三事即入於二種我。二種我者一大涅槃。一即一切一切即一。是名如來秘密藏也。次第四明和相諍論。諍論之興乃有多端。而於當偏起異諍法身常住化身起滅。於此二身諸說不同。唯于報身二執別起。別起之諍不過二途。謂執常住及執無常。執常之內亦有二家。一家說云。報佛功德有生無滅。生因所滅故不得無生。證理究竟故離相。離相故常住不變。第二家云。報佛功德雖生因得而離生相。雖是本無始有而非本無今有。既非今有亦非后無。由是道理遠離三際。離三際故凝然常住。然道后始成故非本有始。離三際故非有生。非有生故亦得無滅。無生滅故定是無為常住不變。若未能得如是正見。不應定說有為無為。如純陀章云。唯當嘖自。我今愚癡未有惠眼。如來正法不可思議。是故不應宣說如來定是有為定是無為。若正見者應說如來定是無為。長壽品云。常當繫心修心是二字佛常住。若有修習此二定者
【現代漢語翻譯】 現代漢語譯本： 不同。因此，經文中總結說：『像這樣的大我名為大涅槃。』四種清凈是：第一種名為果凈，也就是有凈，因為它脫離了二十五有果。第二種名為業凈，也就是因凈，因為它脫離了凡夫的各種業因。第三種名為身凈，因為佛身常住不變。第四種名為心凈，因為佛心沒有煩惱。前兩種是離德，后兩種是修德。雖然離和修不同，但最終都是涅槃。如經文所說：『因為純凈的緣故，名為大涅槃。』什麼是純凈？清凈有四種，乃至廣說。所以總而言之，這四種德行不出三件事。三件事就歸入兩種我。兩種我就是大涅槃。一即一切，一切即一。這就是如來的秘密藏。 接下來詳細說明和合相的諍論。諍論的興起有很多端倪，而目前偏重於對異諍，即法身常住，化身生滅的爭論。對於這兩個身，各種說法不同，唯獨對於報身，兩種執著特別突出。特別興起的諍論不過兩條途徑，即執著常住和執著無常。執著常住的內部也有兩家。一家說：『報佛的功德有生無滅，因為生因所滅，所以不能無生。』證悟真理究竟，所以脫離了相。脫離了相，所以常住不變。第二家說：『報佛的功德雖然由生因所得，但脫離了生相。雖然是本來沒有而後來有的，但並非本來沒有現在才有。』既然不是現在才有，也不是以後沒有。由於這個道理，遠離了過去、現在、未來三際。脫離了三際，所以凝然常住。然而，道在後才成就，所以不是本有始。脫離了三際，所以不是有生。不是有生，所以也可以無滅。無生滅，必定是無為常住不變。如果未能得到這樣的正見，不應斷定說是有為還是無為。如《純陀章》所說：『只應當責備自己，我現在愚癡，沒有智慧的眼睛。如來的正法不可思議。』所以不應宣說如來一定是『有為』，一定是『無為』。如果有了正見，應當說如來一定是『無為』。《長壽品》說：『應當常常繫心修心，這兩個字是佛常住。』如果有人修習這兩種禪定。
【English Translation】 English version: Different. Therefore, the sutra concludes: 'Such a great self is called Great Nirvana' (Maha Nirvana). The four kinds of purity are: the first is called Fruit Purity, which is also Existence Purity, because it is free from the twenty-five existences of fruit. The second is called Karma Purity, which is also Cause Purity, because it is free from the various karma causes of ordinary beings. The third is called Body Purity, because the Buddha's body is eternally abiding. The fourth is called Mind Purity, because the Buddha's mind is without outflows (of defilements). The first two are the virtues of detachment, and the latter two are the virtues of cultivation. Although detachment and cultivation are different, they both ultimately lead to Nirvana. As the sutra says: 'Because of pure purity, it is called Great Nirvana.' What is pure purity? Purity has four kinds, and so on, extensively explained. So, in summary, these four virtues do not go beyond three things. The three things are included in two selves. The two selves are Great Nirvana. One is all, and all is one. This is the Tathagata's (如來) secret treasury. Next, explain in detail the arguments about the harmonious aspect. There are many origins of arguments, but currently, the emphasis is on the dispute over different arguments, that is, the Dharma Body (法身) is eternally abiding, and the Transformation Body (化身) arises and ceases. There are various opinions on these two bodies, but only regarding the Reward Body (報身), two attachments are particularly prominent. The particularly arising arguments are nothing more than two paths, namely, attachment to permanence and attachment to impermanence. Within the attachment to permanence, there are also two schools. One school says: 'The merits of the Reward Buddha have arising but no cessation, because they are extinguished by the cause of arising, so they cannot be without arising.' Realizing the ultimate truth, therefore, detaches from form. Detaching from form, therefore, is eternally abiding and unchanging. The second school says: 'Although the merits of the Reward Buddha are obtained from the cause of arising, they are detached from the aspect of arising. Although they were originally non-existent and later existent, they are not originally non-existent and only now existent.' Since they are not only now existent, they are also not later non-existent. Because of this principle, they are far from the three times (past, present, and future). Detaching from the three times, therefore, is solidified and eternally abiding. However, the path is achieved later, so it is not originally existent. Detaching from the three times, therefore, is not arising. Not arising, therefore, can also be without cessation. Without arising and cessation, it is certainly unconditioned (無為), eternally abiding and unchanging. If one has not attained such a correct view, one should not definitively say whether it is conditioned or unconditioned. As the 'Cunda Chapter' says: 'One should only blame oneself, I am now ignorant and do not have the eyes of wisdom. The Tathagata's (如來) true Dharma is inconceivable.' Therefore, one should not declare that the Tathagata (如來) is definitely 'conditioned' or definitely 'unconditioned'. If one has a correct view, one should say that the Tathagata (如來) is definitely 'unconditioned'. The 'Longevity Chapter' says: 'One should always focus the mind and cultivate the mind, these two words are the eternally abiding Buddha.' If someone cultivates these two samadhis (禪定).
。當知是人隨我所行至我至處。而余處說非常住者。皆就佛相非說報身。如德王品云如來非常。何以故。身有分故。是故非常。云何非常。以有智故。常法無知。猶如虛空。如來有心。是故非常。云何非常。有言說乃至有姓。此故有父母。故有四儀。故有方所依。是七義說非常住。當知皆此就化相說。若人不知如是之意亦說報佛同是無常。即是邪見必墮地獄。如純陀言。外道邪見可說如來同於有為持惑。比丘不應如是。于如來所生有為想若言如來是有為者。即是妄語。當知是人死入地獄。如人自處於己舍宅乃至廣說。故不應說報佛無常。執常之家作如是說也。執無常者說言。報佛生因所生不得無滅。生者必滅一向記故。然依法身相續恒存。窮未來際永無終盡。不同生死唸唸磨滅。由是道理說為常住。無老死故名不變易。如四相品云。如來成就如是功德。云何當言如來無常。若言無常無有是處。是金剛身。云何無常。是故如來不名命終。如來性品云。若言解脫猶如幻化。凡夫當謂得解脫者即是磨滅。有智之人應當分別人中師子雖有去來常住不變。又聖行品云。複次善男子心性異故名為無常。所謂聲聞心性異。緣覺心性異。諸佛心性異。依此等文當知報佛心是有。為是生滅法。而初分說定是無為。又言。修習常住二字隨我
所行至我至處等文者為對聲聞無為四倒故。約真如法身而說為常住。以彼聲聞不達法空。不知如來法身遍一切處無為常住隨於物機現此色身。是故彼計如來色身惑業所感必歸磨滅。五分法身雖非有漏而依色身亦是斷滅。為欲對治如是病故。故說法身無為常住。如請僧福田經中月德居士嘆佛如來涅槃。以復法滅不久如來告言。汝等居士應修如來常住二字。是常住法者是一切眾生二乘六道闡提五逆人之法性。見法性者當得吾身如今無二。如此經言。修此二字隨我所行至我至處。故知是文正顯法身。而說慈心不殺等因之所得者。是明瞭因之所顯證。有人不知是意趣。妄執報佛亦無生滅遂同虛空知無為。又若德王品說。如來非常住七種因緣皆就化身說非常住。非說報佛。亦常者是即彼文亦以七因成非無常。皆就法身說非無常。不開報佛亦非無常。如彼文言。有生之法名曰無常。如來無生。是故為常。有限之法名曰無常。如來無生無姓故常。有常之法遍一切處。無常之法或言是處有彼處無。如來不爾。是故為常。無常之法有時是有無。時為無。如來不爾。是故為常。常住之法無名無色。虛空常故無名無色。如來亦爾。是故為常。常住之法無因無果。虛空常故無因無果。如來亦爾。是故為常。常住之法三世不攝。如來亦爾。是故為
【現代漢語翻譯】 現代漢語譯本： 『所行至我至處等文者為對聲聞無為四倒故。』這句話是爲了糾正聲聞乘對於無為法（Nirvana，寂滅）的四種顛倒見解而說的。爲了說明真如法身（Dharmakaya，佛的法性之身）是常住不變的，因為那些聲聞乘修行者不明白諸法皆空的道理，不知道如來的法身遍佈一切處，是無為常住的，並且會根據眾生的根器顯現不同的色身（Rupakaya，佛的化身）。因此，他們認為如來的色身是由惑業所感召而來的，終究會消亡。他們認為五分法身（五種構成法身的要素）雖然不是有漏的，但依附於色身，也會斷滅。爲了對治這種錯誤的見解，所以才說佛的法身是無為常住的。如同《請僧福田經》中，月德居士讚歎佛如來涅槃（Nirvana，寂滅）時說，佛法滅亡不久了。如來告訴他說：『你們居士應當修習如來常住這兩個字。』這常住之法，是一切眾生、二乘、六道、闡提（斷善根者）、五逆之人的法性（Dharmata，事物本來的性質）。見到法性的人，就能得到我的身體，如今沒有差別。就像這部經里所說，修習這兩個字，就能隨我所行，到達我所到達之處。所以，要知道這段文字正是爲了彰顯法身，而說慈心不殺等因所得到的，是明瞭因所顯現和證悟的。有些人不明白這個意趣，妄自執著于報佛（Sambhogakaya，佛的報身）也沒有生滅，於是就和虛空一樣，認為無為法是空無所有的。 另外，如果《德王品》中說，如來不是常住的七種因緣，都是就化身（Nirmanakaya，佛的應化身）來說的，不是說報佛（Sambhogakaya，佛的報身）。而『亦常』，是說那段經文也用七種原因來說明法身不是無常的，不是說報佛也不是無常的。就像那段經文所說：『有生之法名為無常，如來無生，所以是常。有限之法名為無常，如來無生無姓，所以是常。有常之法遍一切處，無常之法或者說這個地方有，那個地方沒有，如來不是這樣，所以是常。無常之法有時有，有時無，如來不是這樣，所以是常。常住之法無名無色，虛空常住，所以無名無色，如來也是這樣，所以是常。常住之法無因無果，虛空常住，所以無因無果，如來也是這樣，所以是常。常住之法三世不攝，如來也是這樣，所以是常。』
【English Translation】 English version: The statement 'What is practiced leads to where I lead, etc.' is made to counter the four inverted views of the Sravakas (Disciples who listen to the Buddha's teachings) regarding Nirvana (Cessation). It speaks of the Dharmakaya (The Body of Dharma, the ultimate nature of the Buddha) as being permanent to explain that the Tathagata's Dharmakaya pervades all places, is unconditioned and permanent, and manifests this Rupakaya (Form Body, the physical manifestation of the Buddha) according to the capacity of beings. Therefore, they believe that the Tathagata's Rupakaya is caused by delusion and karma and will inevitably perish. Although the fivefold Dharmakaya is not tainted, it is also subject to annihilation because it relies on the Rupakaya. To counteract such a misconception, it is said that the Buddha's Dharmakaya is unconditioned and permanent. As in the Sutra of Asking for Merit Fields from the Sangha, when Upasaka (Lay devotee) Moon Virtue praised the Buddha Tathagata's Nirvana (Cessation), saying that the Dharma would soon perish, the Tathagata told him: 'You Upasakas should cultivate the two words 'Tathagata's permanence'. This permanent Dharma is the Dharmata (The true nature of phenomena) of all beings, the two vehicles, the six realms, Icchantikas (Those who have cut off their roots of goodness), and those who commit the five heinous crimes. Those who see the Dharmata will attain my body, which is no different from now.' As this Sutra says, cultivating these two words will lead to where I lead. Therefore, know that this passage clearly reveals the Dharmakaya, and that saying it is obtained through causes such as loving-kindness and non-killing is what the clear cause reveals and proves. Some people do not understand this intention and falsely cling to the idea that the Sambhogakaya (Enjoyment Body, the body of bliss of the Buddha) also has no birth or death, and thus, like space, they consider the unconditioned to be empty and devoid of anything. Furthermore, if the chapter on King of Virtue says that the seven causes for which the Tathagata is not permanent all refer to the Nirmanakaya (Transformation Body, the emanation body of the Buddha), not the Sambhogakaya (Enjoyment Body). And 'also permanent' means that the passage also uses seven reasons to show that the Dharmakaya is not impermanent, not that the Sambhogakaya is also not impermanent. As that passage says: 'The Dharma that has birth is called impermanent; the Tathagata has no birth, therefore is permanent. The Dharma that is limited is called impermanent; the Tathagata has no birth and no name, therefore is permanent. The Dharma that is permanent pervades all places; the Dharma that is impermanent may be said to exist in this place but not in that place; the Tathagata is not like that, therefore is permanent. The Dharma that is impermanent sometimes exists and sometimes does not; the Tathagata is not like that, therefore is permanent. The Dharma that is permanent has no name and no form; space is permanent, therefore has no name and no form; the Tathagata is also like that, therefore is permanent. The Dharma that is permanent has no cause and no effect; space is permanent, therefore has no cause and no effect; the Tathagata is also like that, therefore is permanent. The Dharma that is permanent is not encompassed by the three times; the Tathagata is also like that, therefore is permanent.'
常。如是七因皆當法身。所以然者。彼說報佛生因所得即有因果非如虛空。若彼救言。隨順法身無生故常。報佛亦同無生故常。是故此因義通二身者。他亦爾。可言化身有知故非常。報佛有知亦非常住。是故此因義通二身。此若不通彼何得通。又彼強言雖是本無始有而非本無今有者。但有其言都無其實。所以然者。若如所言是即雖非先有後無而是先有終無。若許終無終無即滅。若不許言既非后無何為終無。既非今有何為始有。又若非后無故滅盡者。即應是本無故有生起也。如是進退永不可救。是故彼義智者不用。執無常者作如是說。問二師所說何得何失。答或有說者皆得皆失。所以然者。若決定執一邊皆有過失。如其無障礙說俱有道理。如楞伽經云。如來應正遍知為是常耶為無常耶。佛言非常非無常。二邊有過故乃至廣說。今此言雖不常住非唸唸滅。如是等文破其偏執。定取一邊不當道理。無障礙說二義皆得者。報佛功德離相離性。以離相故離生滅相。究竟寂靜無作無為故說常住。以離性故離常住性。最極暄動無所不為故說無常。然離性無二無別。離相不異於離性。故常住不妨于生滅也。離性不異於離相。故生滅不礙於常住也。由是道理二說皆得。于中委悉亦有多門。具如楞伽經宗要中說。然執無常家義有未盡意。謂
【現代漢語翻譯】 現代漢語譯本 常。像這樣七個原因都應當歸於法身（Dharmakāya，佛的法性之身）。之所以這樣說，是因為他們所說的報佛（Sambhogakāya，佛的報應身）是因生之所得，即有因果關係，不像虛空一樣。如果他們辯解說，報佛隨順法身，因為無生所以是常。報佛也同樣是無生所以是常。因此，這個原因可以適用於二身。他們也可以說，化身（Nirmāṇakāya，佛的化身）有知覺所以不是常，報佛有知覺也不是常住的。因此，這個原因可以適用於二身。如果這個原因不能適用於化身，那又怎麼能適用於報佛呢？而且，他們強辯說，雖然是本來沒有後來才有，但不是本來沒有現在才有。這只是說說而已，根本沒有實際意義。之所以這樣說，如果像他們所說的那樣，那就是雖然不是先有後無，而是先有終無。如果承認終無，終無就是滅。如果不承認終無，既然不是后無，為什麼說是終無？既然不是現在才有，為什麼說是始有？而且，如果不是后無所以滅盡，那就應該是本來沒有所以有生起。這樣進退兩難，永遠無法補救。所以，這種說法智者是不會採納的。執著于無常的人是這樣說的。問：二位大師所說的有什麼得失？答：或許有人說都是得，或許有人說都是失。之所以這樣說，如果決定執著於一邊，都會有過失。如果無障礙地說，都有道理。如《楞伽經》（Laṅkāvatāra Sūtra）所說：『如來應正遍知（Tathāgata Arhat Samyaksaṃbuddha）是常還是無常？』佛說：『非常非無常。』因為執著于兩邊都有過失，所以才廣泛地這樣說。現在這裡所說的雖然不是常住，但也不是念念滅。這些經文破除了他們的偏執，定要採取一邊是不恰當的。無障礙地說，兩種意義都可以成立，報佛的功德是離相離性的。因為離相，所以遠離生滅之相，究竟寂靜，無作無為，所以說是常住。因為離性，所以遠離常住之性，最極喧動，無所不為，所以說是無常。然而，離性沒有二，沒有差別。離相與離性沒有不同，所以常住不妨礙生滅。離性與離相沒有不同，所以生滅不妨礙常住。由於這個道理，兩種說法都可以成立。其中詳細的道理還有很多，具體如《楞伽經宗要》中所說。然而，執著于無常之家的義理還有未盡之處，即
【English Translation】 English version Permanent. Thus, these seven causes should all be attributed to the Dharmakāya (the Dharma-body of the Buddha, representing the ultimate nature of reality). The reason for this is that what they say about the Sambhogakāya (the Enjoyment Body of the Buddha, a manifestation of merit) is obtained through the cause of birth, meaning there is a cause-and-effect relationship, unlike empty space. If they argue that the Sambhogakāya follows the Dharmakāya, and because it is unborn, it is permanent, then the Sambhogakāya is also unborn and therefore permanent. Therefore, this cause can apply to both bodies. They could also say that the Nirmāṇakāya (the Emanation Body of the Buddha, a physical manifestation) has consciousness and is therefore not permanent, and the Sambhogakāya has consciousness and is also not permanent. Therefore, this cause can apply to both bodies. If this cause cannot apply to the Nirmāṇakāya, then how can it apply to the Sambhogakāya? Moreover, they insist that although it is originally non-existent and then exists, it is not originally non-existent and now exists. This is just talk and has no real meaning. The reason for this is that if it is as they say, then it is not that it was first existent and then non-existent, but rather that it was first existent and ultimately non-existent. If they admit ultimate non-existence, then ultimate non-existence is extinction. If they do not admit ultimate non-existence, then since it is not later non-existent, why say it is ultimately non-existent? Since it is not now existent, why say it is initially existent? Moreover, if it is not later non-existent and therefore extinguished, then it should be originally non-existent and therefore arises. Such advances and retreats are forever irreconcilable. Therefore, such views are not adopted by the wise. Those who cling to impermanence say this: Question: What are the gains and losses of what the two masters say? Answer: Perhaps some say they are all gains, perhaps some say they are all losses. The reason for this is that if one is determined to cling to one side, there will be faults. If one speaks without obstruction, both have reason. As the Laṅkāvatāra Sūtra (Descent to Lanka Sutra) says: 'Is the Tathāgata Arhat Samyaksaṃbuddha (Thus-gone, Worthy One, Perfectly Enlightened One) permanent or impermanent?' The Buddha said: 'Neither permanent nor impermanent.' Because clinging to both sides has faults, it is widely spoken of in this way. What is said here now is that although it is not permanent, it is not extinguished moment by moment. These sutra passages refute their clinging, and it is inappropriate to insist on taking one side. Speaking without obstruction, both meanings can be established. The merits of the Sambhogakāya are apart from characteristics and nature. Because it is apart from characteristics, it is apart from the characteristics of birth and death, ultimately tranquil, without action and without effort, so it is said to be permanent. Because it is apart from nature, it is apart from the nature of permanence, extremely turbulent, doing everything, so it is said to be impermanent. However, being apart from nature is not two, there is no difference. Being apart from characteristics is not different from being apart from nature, so permanence does not hinder birth and death. Being apart from nature is not different from being apart from characteristics, so birth and death do not hinder permanence. Because of this reason, both statements can be established. There are many detailed reasons within this, as described in the Essentials of the Laṅkāvatāra Sūtra. However, the meaning of those who cling to impermanence is not yet exhausted, namely
說法身定是常故。若定常住即非作法。非作法故不作二身。是故法身亦非無為。楞伽經言。若如來法身非作法者。言有修行無量功德。一切行者即為虛妄。攝大乘說。法身五。于中言第三有為無為無二為相。非惑業雜所生故。由得自在能顯有為相故。釋曰。一切有為法皆從惑業生。法身不從惑業生。故非有為。法身由得自在能數數顯有為相。謂應化二身故。非無為是明法身雖非惑業所生有為而非凝然無動作物也。又報常家雖樂常住而其常義亦有不足意。謂始有功德不遍於前位故。若此功德有所不遍即於法界有所不證。若於法界無所不證即等法性無所不遍。如花嚴經言。如來正覺成菩提時住佛方便。得一切眾生等身。得一切法等身。得一切殺等身。得一切三世等身。得一切法界等身。得虛空界等身。乃至得寂靜涅槃界等身。佛子隨如來所得身當知音聲及無礙心復如是如來具足。如是三種清凈無量是明如來成道后所得色身音聲及無礙心無所不等無所不遍。既言等於一切三世。豈不遍金剛以前。然此道理諸佛秘藏非思量者之所不能測。但依佛言起作信耳。涅槃之義略判如是。
第二明佛性義。佛性之義六門分別。一出體門。二因果門。三見性門。四有無門。五三世門。六會通門。出體門內亦有二重。先序諸說。后判是
非。昔來說雖有百家義類相攝不出六種。第一師云。當有佛果為佛性體。如下師子吼中說言。一闡提等無有善法。佛亦言。以未來有故悉有佛性。又言。以現在世煩惱因緣能斷善根。未來佛性力因緣故遂生善根。故知當果即是正因。所以然者。無明初念不有而已有心即有當果之性。故修萬行以克現果。現果即成當果為本。故說當果而為正因。此是白馬寺愛法師述生公義也。第二師云。現有眾生為佛性體。何者。眾生之用總御心法。眾生之義處處受生。如是御心之主必當能成大覺。故說眾生為正因體。如師子吼中言。眾生佛性亦二種因者謂諸眾生也。莊嚴寺是法師義也。第三師云。眾生之心異乎木石。必有厭苦求樂之性。由有此性故修萬行終歸無上菩提樂果。故說心性為正因體。如下文言。一切眾生悉皆有心。凡有心者必當得成阿耨菩提。夫人經言。若無如來藏下得厭苦樂求涅槃故。此是光宅云法師義也。第四師云。心有神靈不失之性。如是心神已在身內。即異木石等非情物。由此能成大覺之果。故說心神為正因體。如來性品云。我者即是如來藏義。一切眾生悉有佛性即是我義。師子吼中言。非佛性者謂瓦石等無情之物。離如是等無情之物是名佛性故。此是梁武簫焉天子義也。第五師言。阿賴耶識法爾種子為佛性體。如
【現代漢語翻譯】 現代漢語譯本： 不是這樣的。過去所說的各種義理，總括起來也不超出六種。第一位法師說：『當有佛果』（Dangyou Foguo，未來的佛果）是佛性的本體。就像《師子吼經》（Shizihou Jing，The Lion's Roar Sutra）中所說：『一闡提』（Yichanti，icchantika，斷善根者）等沒有善法，佛也說：『因為未來有佛果的緣故，所以都具有佛性。』又說：『因為現在世的煩惱因緣能夠斷滅善根，未來佛性的力量因緣的緣故，最終會生出善根。』所以知道當來的果就是正因。之所以這樣說，是因為無明最初的念頭，不是沒有，而是已經有了心，就有了當來佛果的性質。所以修行萬行以成就現在的果。現在的果成就了，以當來佛果為根本。所以說當來佛果是正因。』這是白馬寺（Baimasi，White Horse Temple）愛法師（Aifashi）闡述的僧肇（Sengzhao）的義理。 第二位法師說：『現有的眾生』是佛性的本體。為什麼呢？眾生的作用總能駕馭心法。眾生的意義在於處處受生。像這樣駕馭心的主人必定能夠成就大覺悟。所以說眾生是正因的本體。就像《師子吼經》中說：『眾生佛性也有兩種因，指的是一切眾生。』這是莊嚴寺（Zhuangyansi，Solemn Temple）是法師（Shifashi）的義理。 第三位法師說：『眾生的心不同於木頭石頭，必定有厭惡痛苦追求快樂的本性。因為有這種本性，所以修行萬行最終歸於無上菩提的快樂果實。』所以說心性是正因的本體。就像下文所說：『一切眾生都有心，凡是有心的人必定能夠成就阿耨多羅三藐三菩提（Anoutuoluosmiaosanputi，anuttara-samyak-sambodhi，無上正等正覺）。』《夫人經》（Furen Jing，The Sutra of the Woman）說：『如果沒有如來藏（Rulaizang，tathagatagarbha，佛性），就無法厭惡痛苦追求涅槃（Nipan，nirvana，寂滅）。』這是光宅寺（Guangzhai Si，Guangzhai Temple）云法師（Yunfashi）的義理。 第四位法師說：『心有神靈不失的本性。』這樣的心神已經在身體內，就不同於木頭石頭等無情之物。因此能夠成就大覺的果實。所以說心神是正因的本體。《如來性品》（Rulaixing Pin，The Chapter on the Buddha-nature）說：『我就是如來藏的意義。一切眾生都有佛性，就是我的意義。』《師子吼經》中說：『不是佛性的，指的是瓦片石頭等無情之物。離開這些無情之物，就叫做佛性。』這是梁武帝（Liang Wudi）蕭衍（Xiaoyan）天子的義理。 第五位法師說：『阿賴耶識（Alayeshishi，alaya-vijnana，阿賴耶識）法爾的種子是佛性的本體。』
【English Translation】 English version: It is not so. Although the past sayings have hundreds of categories of meanings, they do not exceed six types. The first teacher said: 'The future Buddha-fruit' is the substance of Buddha-nature. As it is said in the Shizihou Jing (師子吼經, The Lion's Roar Sutra): 'Yichanti (一闡提, icchantika, those who have severed their roots of goodness) and others have no good dharmas.' The Buddha also said: 'Because there is a future, all have Buddha-nature.' It is also said: 'Because the causes and conditions of afflictions in the present world can sever the roots of goodness, the causes and conditions of the power of future Buddha-nature will eventually produce roots of goodness.' Therefore, it is known that the future fruit is the direct cause. The reason for this is that the initial thought of ignorance is not non-existent, but once there is a mind, there is the nature of the future fruit. Therefore, cultivate myriad practices to achieve the present fruit. The present fruit is achieved, with the future fruit as the foundation. Therefore, it is said that the future fruit is the direct cause.' This is Aifashi (愛法師) of Baimasi (白馬寺, White Horse Temple) elaborating on the meaning of Sengzhao (僧肇). The second teacher said: 'Existing sentient beings' are the substance of Buddha-nature. Why? The function of sentient beings can generally control the mind-dharma. The meaning of sentient beings lies in being born everywhere. Such a master who controls the mind will surely be able to achieve great enlightenment. Therefore, it is said that sentient beings are the substance of the direct cause. As it is said in the Shizihou Jing: 'The Buddha-nature of sentient beings also has two causes, referring to all sentient beings.' This is the meaning of Shifashi (是法師) of Zhuangyansi (莊嚴寺, Solemn Temple). The third teacher said: 'The minds of sentient beings are different from wood and stone, and they must have the nature of disliking suffering and seeking pleasure. Because they have this nature, cultivating myriad practices ultimately leads to the blissful fruit of Anoutuoluosmiaosanputi (阿耨多羅三藐三菩提, anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' Therefore, it is said that mind-nature is the substance of the direct cause. As it is said in the following text: 'All sentient beings have minds, and all those who have minds will surely be able to achieve Anoutuoluosmiaosanputi.' The Furen Jing (夫人經, The Sutra of the Woman) says: 'If there were no Rulaizang (如來藏, tathagatagarbha, the womb of the tathagata), one would not be able to dislike suffering and seek Nipan (涅槃, nirvana, extinction).' This is the meaning of Yunfashi (云法師) of Guangzhai Si (光宅寺, Guangzhai Temple). The fourth teacher said: 'The mind has a divine and imperishable nature.' Such a mind-spirit is already within the body, and is different from inanimate objects such as wood and stone. Therefore, it can achieve the fruit of great enlightenment. Therefore, it is said that the mind-spirit is the substance of the direct cause. The Rulaixing Pin (如來性品, The Chapter on the Buddha-nature) says: 'Wo (我, self) is the meaning of Rulaizang. All sentient beings have Buddha-nature, which is the meaning of Wo.' The Shizihou Jing says: 'That which is not Buddha-nature refers to inanimate objects such as tiles and stones. To be apart from such inanimate objects is called Buddha-nature.' This is the meaning of Emperor Liang Wudi (梁武帝) Xiaoyan (蕭衍). The fifth teacher said: 'The Alayeshishi (阿賴耶識, alaya-vijnana, storehouse consciousness)'s inherent seed is the substance of Buddha-nature.'
此經言。佛性者一切諸阿耨菩提中道種子。瑜伽論云。性種性者六處殊勝有如是相從無始世展轉傳來法爾所得。此意新師等義。第六師云。阿摩羅識真如解性為佛性體。如經言。佛性者名第一義空。第一義空名為智惠。寶性論云。及彼真如性者如六根聚經說。六根如是從無始來畢竟究竟諸法體故。諸說如是。次判是非者。此諸師說皆是非。所以然者。佛性非然非不然故。以非然故諸說悉非。非不然故諸義悉是。是義志云何。六師所說不出二途。初一指于當有之果。后五同據今有之因。此後五中亦為二倒。后一在於真諦。前四隨於俗諦。俗諦四說不出人法。前一舉人後三據法。據法三義不過起伏。后一種子前二上心。上心之內隨義異說耳。然佛性之體正是一心。一心之性遠離諸邊。遠離諸邊故都無所當。無所當故無所不當。所以就心論。心非因非果非真非俗非人非法非起非伏。如其約緣論。心為起為伏作法作人為俗為真作因作果。是謂非然非不然義。所以諸說皆非皆是。總說雖然于中分別者。於一心法有二種義。一者不染而染。二者染而不染。染而不染一味寂靜。不染而染流轉六道。如下文言。一味藥隨其流處有種種味。而其真味停留在山。夫人經言。自性清凈心難可了知。彼心為煩惱所染。此亦難可了知。起信論中廣
顯是義。此者真諦三藏之義。第六師說。真如佛性得於染而不染門也。前之五義皆在染門。何者。隨染之心不守一性。對緣望果必有可生。可生之性不由熏成。是故說名法爾種子。第五師義得此門也。又即如是隨染之心乃至轉作生滅。識位而恒不失神解之性。由不失故終歸心原。第四師義亦當此門也。又若隨染生滅之心依內熏力起二種業。所謂厭苦求樂之能因。此為本當至極果。第三師義當此門也。如是一心隨染轉時。隨所至處總御諸法處處受生說名受生。第二師義合於是門也。如是眾生本覺所轉必當得至大覺之果。而今來現說名當果。第一師義合於是門也。由是義故六師所說雖皆未盡佛性實體隨門而說各得其義。故下文說。如彼盲人各各說象。雖不得實非不說象。說佛性者亦復如是。不即六法不離六法。當知此中六說亦爾。出體門竟。
第二明因果門。佛性之體非因非果而亦不非因果性。所以舉體作因作果。果佛性者佛之體性故名佛性。如迦葉品云。如來十力四無畏等無量諸法是佛之性。又下文言。如來已得阿耨菩提所有佛性一切佛法常無變易。故無三世猶如虛空。如是等文明果佛性。因佛性者。作佛之性故名佛性。如師子吼中言。是因非果名為佛性。非因生故是因非果。又下文言。眾生佛性亦二種因。正因
者謂諸眾生。緣因者謂六波羅蜜。如是等文說因佛性。總說雖然于中分別者果有二種。所生所了。所了果謂涅槃果即是法身。所生果者謂菩提果即是報佛。對此二果說二佛性。法佛性者在性凈門。報佛性者在隨染門。如師子吼中言。善男子我所宣說涅槃因者所謂佛性之性不生涅槃。是故無因。能破煩惱故名大果。不從道生故名無果。是故涅槃無因無果。是文正顯法佛之性唯約隱顯說為因果也。迦葉品云。夫佛性者。不名一法不名萬法。未得阿耨菩提之時一切善不善無記法盡名佛性。非佛性者。所謂一切墻壁瓦石無情之物。離如是等無情之物是名佛性。是文正明報佛之性以隨染動心雖通三性而亦不失神解之性故說此為報佛性。但為簡別怯佛性門遍一切有情無情。是故於報佛性不取無情物也。別門雖然就實通論者。性凈本覺亦為二身之性隨染解性亦作法身之因。何以知其然者。如實性論言。依二種佛性得出三種身。佛性論中顯是意言。佛性有二種。一者住自性性。二者引出佛性。為顯住自性性故說地中寶藏為譬。為顯引出佛性故說掩羅樹芽為譬。約此雨因故佛說三身果。一者因住自性佛性故說法身。法身有四種功德。是故說毀敗布里真金譬。二者因引佛性故說應身。是故說貧女如壞輪王譬。三者因引出佛性故復出化身。故
【現代漢語翻譯】 現代漢語譯本： 所說的『諸眾生』，指的是所有的眾生。所說的『緣因』，指的是六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）。像這樣的經文，說的是作為『因』的佛性。總的來說，雖然在其中有所分別，但果有兩種：所生之果和所了之果。所了之果指的是涅槃果，也就是法身。所生之果指的是菩提果，也就是報佛（爲了酬報過去願行而示現的佛身）。針對這兩種果，說了兩種佛性。法佛性存在於性凈門（本性清凈的層面）。報佛性存在於隨染門（隨順染污的層面）。 如《師子吼經》中所說：『善男子，我所宣說的涅槃之因，就是佛性的本性，它本身不生涅槃。因此，它沒有因。因為它能破除煩惱，所以被稱為大果。它不是從道產生的，所以被稱為無果。因此，涅槃無因無果。』這段經文明確地顯示了法佛的本性，只是從隱沒和顯現的角度來說，才被說成是因和果。 《迦葉品》中說：『佛性，不能被稱為一種法，也不能被稱為萬種法。在未獲得阿耨多羅三藐三菩提（無上正等正覺）的時候，一切善、不善、無記法（非善非惡）都可以被稱為佛性。而非佛性，指的是一切墻壁、瓦石等無情之物。離開這些無情之物，就叫做佛性。』這段經文明確地說明了報佛的本性，因為隨順染污而動的心，雖然貫通三性（善、惡、無記），但也不會失去神解的本性，所以說這是報佛性。但這只是爲了區分怯佛性門（膽怯的佛性），它遍及一切有情和無情。因此，在報佛性中，不取無情之物。 雖然在別門中是這樣，但從實際情況來通盤考慮，性凈本覺（本性清凈的本來覺悟）也可以作為二身（法身和報身）的本性，隨染解性（隨順染污的解脫本性）也可以作為法身的因。怎麼知道是這樣的呢？如《如實性論》所說：『依靠兩種佛性，可以得出三種身。』《佛性論》中也顯明瞭這個意思，說佛性有兩種：一種是住自性性（安住于自身本性的佛性），一種是引出佛性（引導顯現的佛性）。爲了顯示住自性性，所以用『地中寶藏』來作比喻。爲了顯示引出佛性，所以用『庵羅樹芽』來作比喻。根據這兩種因，所以佛說了三種身果：一是因住自性佛性，所以說法身。法身有四種功德，所以用『毀敗布里真金』來作比喻。二是因引出佛性，所以說應身（爲了適應不同眾生而示現的佛身）。所以用『貧女如壞輪王』來作比喻。三是因引出佛性，所以又出現化身（佛爲了度化眾生而變化的各種身形）。
【English Translation】 English version: The term 'all sentient beings' refers to all living beings. The term 'causal condition' refers to the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom). Texts like these speak of Buddha-nature as the 'cause'. Generally speaking, although there are distinctions within, there are two kinds of results: the result of being produced and the result of being realized. The result of being realized refers to the Nirvana result, which is the Dharmakaya (the body of the Dharma). The result of being produced refers to the Bodhi result, which is the Sambhogakaya Buddha (the reward body of the Buddha, manifested to repay past vows and practices). Regarding these two results, two kinds of Buddha-nature are spoken of. Dharmakaya Buddha-nature exists in the realm of intrinsic purity. Sambhogakaya Buddha-nature exists in the realm of following defilement. As it is said in the 'Lion's Roar Sutra': 'Good son, the cause of Nirvana that I proclaim is the very nature of Buddha-nature, which itself does not produce Nirvana. Therefore, it has no cause. Because it can destroy afflictions, it is called a great result. It is not produced from the path, so it is called no result. Therefore, Nirvana has no cause and no result.' This passage clearly shows the nature of the Dharmakaya Buddha, which is spoken of as cause and effect only from the perspective of concealment and manifestation. The 'Kasyapa Chapter' says: 'Buddha-nature cannot be called one dharma, nor can it be called ten thousand dharmas. Before attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), all wholesome, unwholesome, and neutral dharmas (neither good nor bad) can be called Buddha-nature. Non-Buddha-nature refers to all inanimate objects such as walls, tiles, and stones. To be apart from such inanimate objects is called Buddha-nature.' This passage clearly explains the nature of the Sambhogakaya Buddha, because the mind that moves in accordance with defilement, although pervading the three natures (wholesome, unwholesome, and neutral), does not lose the nature of divine understanding, so this is said to be the Sambhogakaya Buddha-nature. However, this is only to distinguish the timid Buddha-nature, which pervades all sentient and insentient beings. Therefore, in Sambhogakaya Buddha-nature, inanimate objects are not included. Although this is the case in the separate perspective, from a practical and comprehensive point of view, intrinsic purity and original enlightenment can also be the nature of the two bodies (Dharmakaya and Sambhogakaya), and the nature of liberation that follows defilement can also be the cause of the Dharmakaya. How do we know this is so? As the 'Tathata-svabhava Sutra' says: 'Relying on two kinds of Buddha-nature, three kinds of bodies can be obtained.' The 'Buddha-nature Treatise' also clarifies this meaning, saying that there are two kinds of Buddha-nature: one is the Buddha-nature that abides in its own nature, and the other is the Buddha-nature that leads to manifestation. To show the Buddha-nature that abides in its own nature, the 'treasure in the ground' is used as a metaphor. To show the Buddha-nature that leads to manifestation, the 'mango sprout' is used as a metaphor. Based on these two causes, the Buddha spoke of the three bodies as results: first, because of the Buddha-nature that abides in its own nature, the Dharmakaya is spoken of. The Dharmakaya has four kinds of virtues, so the 'pure gold in a ruined city' is used as a metaphor. Second, because of the Buddha-nature that leads to manifestation, the Nirmanakaya (the body of transformation, manifested to adapt to different beings) is spoken of. So the 'poor woman like a broken Chakravartin' is used as a metaphor. Third, because of the Buddha-nature that leads to manifestation, the transformation body appears again.
說羅漢中佛像為譬乃至廣說。此論意者。應得因中具三佛性。彼應得因如理為體故。如性凈門中真如佛性通為三身而作正因。既說性凈本覺雖非生滅而得與二身作正因。當知隨染解性雖非常住而與法身作正因性。如不增不減經言。即此法身煩惱纏無始世來隨順世間波浪漂流去來生死名為眾生。離一切垢住于彼岸於一切法得自在力名為如來應正遍知乃至廣說。起信論中為顯是意故引喻言。如海水因風波動。水相風相不相舍離。如是眾生自性清凈心因無明風動心與無明不相舍離乃至廣說。是意欲明法身雖非動相而離靜性。隨無明風舉體動轉。動轉之心不失解性。后復無明還至歸本。歸本之時還成法身。是故當知隨染動心正為還靜法身之因。若依是門得說法身亦是作法。以修諸行始得成靜故。如楞伽經言。若如來法身非作法者。言有修行無量功德。一切行者皆是虛妄故。因果門竟。
次第三明見性門者。謂至何位得見佛性。有人說言。佛性法界雖無二體而義不同見位亦異。是故初地證見真如法界而未能見佛性之義。乃至十地猶是聞見。至妙覺位方得眼見。是說不了。違文義故。何者。處處皆說初地菩薩證見法身。法身佛性名異義一。而言雖證法身不見佛性者。不應道理違諸文。次當廣說如實義者。若於初地得證法界。
【現代漢語翻譯】 現代漢語譯本：
關於羅漢中佛像的比喻，乃至廣泛的闡述。此論的意義在於，應得之因中具備三種佛性（Tathāgatagarbha，如來藏）。這個應得之因以如理為本體。如同在性凈門（Prakṛtipariśuddhi，自性清凈）中，真如佛性（Tathatā，真如）普遍作為三身（Trikāya，法身、報身、應身）的正因。既然說性凈本覺（Prakṛti-prabhāsvara-citta，自性光明心）雖然不是生滅法，卻可以作為報身和應身的正因，那麼應當知道，隨染解性（Samala-vimukti，隨染解脫）雖然不是常住不變的，卻可以作為法身（Dharmakāya，法身）的正因。如同《不增不減經》所說：『即此法身被煩惱纏繞，從無始以來，隨著世間的波浪漂流，在生死中往來，名為眾生。遠離一切垢染，到達彼岸，對於一切法得到自在力，名為如來應正遍知（Tathāgata arhat samyak-saṃbuddha，如來、阿羅漢、正等覺），乃至廣泛的闡述。』《起信論》中爲了顯明這個意思，所以引用比喻說：『如同海水因為風的波動，水相和風相不相分離。如此，眾生的自性清凈心因為無明風的擾動，心和無明不相分離，乃至廣泛的闡述。』這個意思想要說明法身雖然不是動相，卻也離不開靜性。隨著無明風而整體動轉。動轉的心不失去解性。之後無明還會迴歸到本源。迴歸本源的時候還會成為法身。所以應當知道，隨染動心正是迴歸平靜法身的因。如果依照這個門徑，說法身也是作法，因為通過修行各種行為才開始成就平靜。如同《楞伽經》所說：『如果如來法身不是作法，那麼說有修行無量功德，一切行者都是虛妄的。』因果門結束。
其次，第三說明見性門。指的是到達什麼位階才能見到佛性。有人說，佛性法界（Dharmadhātu，法界）雖然沒有兩個本體，但是意義不同，見性的位階也不同。所以初地菩薩證見真如法界，卻未能見到佛性的意義。乃至十地菩薩仍然是聞見。到達妙覺位（Sarvākāravaropeta-bodhisattva-bhūmi，妙覺地）才能眼見。這種說法是不明瞭的，違背了經文的意義。為什麼呢？因為處處都說初地菩薩證見法身。法身和佛性名稱不同，意義相同。如果說雖然證得了法身，卻沒有見到佛性，是不應道理的，違背了各種經文。接下來應當廣泛說明如實的意義。如果在初地證得了法界。
【English Translation】 English version:
It speaks of the Buddha image in the Arhats as a metaphor, and so on extensively. The meaning of this treatise is that the cause to be attained should possess the three Buddha-natures (Tathāgatagarbha). This cause to be attained has 'suchness' as its essence. Just as in the gate of intrinsic purity (Prakṛtipariśuddhi), the Buddha-nature of Suchness (Tathatā) universally serves as the direct cause for the three bodies (Trikāya). Since it is said that the intrinsically pure original enlightenment (Prakṛti-prabhāsvara-citta), although not subject to birth and death, can serve as the direct cause for the Reward Body and Manifestation Body, it should be understood that the defiled liberating nature (Samala-vimukti), although not permanent, can serve as the direct cause for the Dharma Body (Dharmakāya). As the Anunatva Apurnatva Nirdesa Sutra says: 'This very Dharma Body, entangled by afflictions, has been drifting along the waves of the world from beginningless time, going and coming in birth and death, and is called sentient beings. When it is free from all defilements and dwells on the other shore, it attains the power of freedom over all dharmas and is called the Tathāgata, the Arhat, the Perfectly Enlightened One (Tathāgata arhat samyak-saṃbuddha), and so on extensively.' In the Awakening of Faith treatise, to clarify this meaning, an analogy is drawn: 'Just as the ocean water is agitated by the wind, the aspect of water and the aspect of wind are inseparable. Likewise, the self-nature pure mind of sentient beings is agitated by the wind of ignorance, and the mind and ignorance are inseparable, and so on extensively.' This meaning intends to clarify that although the Dharma Body is not an aspect of movement, it is also inseparable from stillness. It moves and transforms entirely with the wind of ignorance. The moving and transforming mind does not lose its liberating nature. Later, ignorance returns to its origin. When it returns to its origin, it becomes the Dharma Body again. Therefore, it should be known that the defiled moving mind is precisely the cause for returning to the still Dharma Body. If one relies on this path, saying that the Dharma Body is also created, it is because one begins to achieve stillness through cultivating various practices. As the Laṅkāvatāra Sūtra says: 'If the Dharma Body of the Tathāgata were not created, then saying there is cultivation of immeasurable merits, all practitioners would be false.' The chapter on cause and effect ends.
Next, the third clarifies the gate of seeing the nature. This refers to at what stage one can see the Buddha-nature. Some say that although the Buddha-nature and the Dharma Realm (Dharmadhātu) do not have two separate entities, their meanings are different, and the stages of seeing the nature are also different. Therefore, a Bodhisattva on the first ground realizes and sees the Dharma Realm of Suchness, but has not yet seen the meaning of the Buddha-nature. Even a Bodhisattva on the tenth ground still hears and sees. Only at the stage of Wonderful Enlightenment (Sarvākāravaropeta-bodhisattva-bhūmi) can one see with the eyes. This saying is unclear and contradicts the meaning of the scriptures. Why? Because everywhere it is said that a Bodhisattva on the first ground realizes and sees the Dharma Body. The Dharma Body and the Buddha-nature have different names but the same meaning. If one says that although one has realized the Dharma Body, one has not seen the Buddha-nature, it is unreasonable and contradicts various scriptures. Next, the true meaning should be extensively explained. If one realizes the Dharma Realm on the first ground.
即於此位已見佛性。若第十地未見佛性。亦于彼位未見法界。欲顯是義三重分別。一者究竟不究竟門。二者遍不遍門。三者證不證門。若就究竟不究竟門。唯于佛地得名眼見。此時究竟歸一心原證見佛性之全分體故。金剛以還未得眼見。宜是仰信但名聞見。以其未至一心之原不證佛性全分體故。如說佛性法界亦爾。餘一切境皆亦如是。若就第二遍不遍門。初地以上眼見佛性。遍遣一切遍計所執遍見一切遍滿佛性故。地前凡夫二乘聖人有信不信齊未能見。以未能離一切分別不能證得遍滿法界故。若依第三證不證門。二乘聖人得見佛性。一切凡夫未能得見。所以然者。二空真如即是佛性。二乘聖人雖非遍見依人空門證得真如。故亦得說眼見佛性。如長壽品言。若於三法修異相者。清凈三歸即無依處。所有禁戒皆不具足。尚不能得聲聞緣覺菩提之果。何況能得無上菩提。是文欲明若二乘人入觀之時唯取三寶人法異相不證三寶同體人空。即不能具無漏聖戒。亦不能得盡無生智。是即反顯彼能證見三寶一體故亦能得二乘菩提。三寶一體即是佛性。準知亦說得見佛性。唯彼人雖實得見佛性而未能知謂是佛性。如說眼識見青不知青。雖未能知謂是青色而是眼識實見青色。二乘者見佛性當知亦爾。證不證門文義如是。遍不遍門之文義者
。如師子吼中言。複次色者謂佛菩薩。非色者一切眾生。色者名為眼見。非色者名為聞見。法花論云。八生乃至一生得阿耨菩提者證初地得菩提故。以離三界分段生死隨分能見真如佛性名得菩提。寶性論僧寶品云。有二種修行。謂如實修行及遍修行。如實修行者。謂見眾生自性清凈佛性境界故。偈言。無障凈智者如實見眾生自性清凈佛法身境界故。遍修行者。謂遍十地一切境界故。見一切眾生有一切智故。又遍一切境界者。以遍一切境界依出世惠眼見一切眾生乃至畜生有如來藏。應知彼見一切眾生皆有真如佛性。初地菩薩摩訶薩以遍證一切真如法界故。偈言。無礙凈智眼見諸眾生性遍無量境界故我今敬禮故。解言。此中如實修行即正體智。遍修行者是后得智。是知初地菩薩二智皆能證見真如佛性。但正體智宜證真如佛性實體名如實行。其後得智見諸眾生悉有佛性故名遍行。遍不遍門文義如是。究竟不究竟門文證者。師子吼中言。佛性亦二。言色者阿耨菩提。非色者凡夫乃至十住菩薩見不了。不了故名非色。色者名為眼見。非色者名為聞見。瑜伽論云。問一切安住到究竟地菩薩智等如來智等有何差別。答如明眼人隔于輕系睹眾色像。到究竟地菩薩妙智於一切境當知亦爾。如知盡事業圓布眾采。唯后妙色未凈修治。已凈修
治菩薩如來二智亦爾。如明眼人微闇見色離闇見色。二智亦爾。如遠見色如近見色。猶如輕翳眼觀極凈眼觀。二智差別當知亦爾。依此文證當知佛性境界菩薩未究竟。於一切境皆未究盡。未究盡故通名聞見。得因滿故亦名眼見。所以未窮知者略有五義。一者本識相應最綱妄想無明所識隔金剛眼。是故似隔輕系也。二者萬行已備三智已得而唯未得大圓鏡智。如最妙色未凈修治。三者解脫二障故得凈未輕極微無明住地。是故不異微闇見色。四者有惑障習而非親障法空觀智故。如遠色。五者其知障氣雖是微薄近曉惠眼事同輕系。依是五義未能窮照。故說如是五種譬喻。于中通難會相違文。具如二障義中廣說。第三重內文義如是。若知如是三重別義。諸文進退無所不通也。
第四明有無者。有無差別略有二句。一就聖位二約凡位。聖位有無先作五階。謂前五地為第一位。以十度行配十地門。未得波若相同凡位故。六七八地為第二位。雖有出入無出入異。齊于俗諦有功用故。第九地為第三位。以于真俗俱無功用故。第十地為第四位。具足十度因行窮滿因故。如來地者為第五位。就此五位說事有無。如迦葉品說。如來十力四無畏等無量諸法足佛是佛之性。即如是佛性即有七事。一常二樂三我四凈五真六實七善。後身菩薩佛性
【現代漢語翻譯】 現代漢語譯本：菩薩的智慧和如來的智慧也是如此。就像視力好的人在微弱的光線下能看到東西，和在沒有黑暗的情況下能看到東西一樣。兩種智慧也是如此。就像遠處看到東西和近處看到東西一樣。又如被輕微的眼翳遮蔽的眼睛和視力極好的眼睛所見。應當知道兩種智慧的差別也是如此。依據這段經文可以知道，佛性的境界菩薩還沒有完全究竟。對於一切境界都還沒有完全窮盡。因為沒有完全窮盡，所以統稱為聞見。因為獲得的原因圓滿，也稱為眼見。之所以未能完全瞭解，略有五個方面的原因：一是與本識相應的最根本的虛妄分別無明所認識的，隔著金剛眼。因此好像隔著輕微的遮蔽。二是萬行已經完備，三種智慧已經獲得，而唯獨沒有獲得大圓鏡智。好像最美好的顏色還沒有經過精細的修飾。三是解脫了兩種障礙，因此獲得了清凈，但沒有消除極微細的無明住地。因此不異於在微弱的光線下看到東西。四是有惑障的習氣，但不是直接障礙法空觀智，所以像遠處看到的東西。五是其知障的氣息雖然是微薄的，但接近明曉的智慧之眼，事情如同輕微的遮蔽。依據這五個方面的原因，未能完全照見。所以說了這樣的五種比喻。其中貫通並解釋了相互矛盾的經文。具體如二障義中詳細解說。第三重內的文義是這樣。如果瞭解了這樣三重不同的含義，那麼各種經文的進退就沒有不通達的了。 第四，說明有和無。有和無的差別略有兩句。一句是就聖位的角度來說，一句是就凡位的角度來說。聖位的有無，先分為五個階段。即前五地為第一階段。用十度行（Dasa-paramita）來配合十地（Bhumi）的法門。因為沒有得到般若（Prajna），所以和凡位相同。六七八地為第二階段。雖然有出入，但沒有出入的差別。都還在俗諦（Samvriti-satya）上有功用。第九地為第三階段。因為對於真諦（Paramartha-satya）和俗諦都沒有功用。第十地為第四階段。具足十度，因行窮盡圓滿的原因。如來地為第五階段。就這五個階段來說明事物的有無。如《迦葉品》所說。如來的十力（Dasabala）、四無畏（Catur-vaisaradyas）等無量諸法具足，佛是佛之性（Buddha-dhatu）。即這樣的佛性有七件事。一常（Nitya），二樂（Sukha），三我（Atman），四凈（Subha），五真（Satya），六實（Tattva），七善（Kusala）。後身菩薩的佛性。
【English Translation】 English version: The wisdom of a Bodhisattva and the wisdom of a Tathagata are also like this. Just as a person with good eyesight can see colors in dim light and see colors without darkness. The two wisdoms are also like this. Just as seeing colors from a distance and seeing colors from nearby. It is like seeing with eyes slightly obscured by a light cataract and seeing with perfectly clear eyes. One should know that the difference between the two wisdoms is also like this. According to this passage, it can be known that the realm of Buddha-dhatu (Buddha-nature) has not been completely exhausted by the Bodhisattva. One has not completely exhausted all realms. Because it is not completely exhausted, it is generally called hearing and seeing. Because the cause of attainment is complete, it is also called seeing with the eyes. The reason for not being able to fully understand can be summarized in five aspects: First, it is what is recognized by the most fundamental discriminating ignorance corresponding to the basic consciousness, separated by the Vajra eye. Therefore, it seems like being separated by a slight obscuration. Second, the myriad practices have been completed, and the three wisdoms have been obtained, but the Great Perfect Mirror Wisdom (Mahadarsha-jnana) has not yet been obtained. It is like the most beautiful color has not been finely polished. Third, having liberated from the two obscurations, one has attained purity, but has not eliminated the extremely subtle abiding place of ignorance. Therefore, it is no different from seeing colors in dim light. Fourth, there are habits of afflictive obscurations, but they do not directly obstruct the wisdom of the view of emptiness of phenomena, so it is like seeing things from a distance. Fifth, although the aura of cognitive obscurations is subtle, it is close to the eye of clear wisdom, and the matter is like a slight obscuration. Based on these five aspects, one is unable to fully illuminate. Therefore, these five metaphors are spoken. Among them, it connects and explains the contradictory scriptures. The details are explained in the meaning of the two obscurations. The meaning of the text within the third level is like this. If one understands the different meanings of these three levels, then there will be no lack of understanding of the advances and retreats of various scriptures. Fourth, explaining existence and non-existence. The difference between existence and non-existence can be summarized in two sentences. One is from the perspective of the holy position, and the other is from the perspective of the ordinary position. The existence and non-existence of the holy position are first divided into five stages. That is, the first five Bhumi (grounds) are the first stage. The practice of the ten paramitas (perfections) is used to match the Dharma gate of the ten Bhumi. Because Prajna (wisdom) has not been obtained, it is the same as the ordinary position. The sixth, seventh, and eighth Bhumi are the second stage. Although there is entry and exit, there is no difference in entry and exit. All are still functioning on the level of Samvriti-satya (conventional truth). The ninth Bhumi is the third stage. Because there is no function for both Paramartha-satya (ultimate truth) and Samvriti-satya. The tenth Bhumi is the fourth stage. The ten paramitas are complete, and the cause of practice is exhausted and complete. The Tathagata Bhumi is the fifth stage. The existence and non-existence of things are explained in terms of these five stages. As stated in the Kashyapa Chapter. The Tathagata's ten powers (Dasabala), four fearlessnesses (Catur-vaisaradyas), and other immeasurable Dharmas are complete, and the Buddha is the Buddha-dhatu (Buddha-nature). That is, this Buddha-nature has seven things. One is Nitya (permanence), two is Sukha (bliss), three is Atman (self), four is Subha (purity), five is Satya (truth), six is Tattva (reality), and seven is Kusala (goodness). The Buddha-nature of the Bodhisattva in the last body.
有六。一常二凈三真四實五善六可見。九地菩薩佛性有六。一常二善三真四實五凈六可見。八住菩薩下至六地佛性有五事。一真二實三凈四善五可見。五住菩薩下至初地佛性有五事。一真二實三凈四可見五善不善。解言。此五位中通有十事。一善不善二者可見三少見並佛地七。是十法在報佛因果非就法身真如佛性。以彼處文相不得爾故。然此十事有無總束以為五倒。一真實凈三貫通五位。二者善之一事在上四位。三者可見一事在下三位。四者常之一事在上三位。五者我樂少見善不善四隨其所應局在一位。所以然者。我者即是佛義。樂者是涅槃義。佛與涅槃究竟之名故說此二唯在果地。言少見者。為前所說五對所顯故此一事唯在十地。善不善者相同凡夫未得純善故此一事在一位。一位四事立意如是。所以常事在上三位者。任運現前是其常義。九地以上三位雖因果殊俱于真俗得無功用。故說常事在上三位。所以可見在下三位者。十地因滿佛地果員。因果雖殊同員滿故。九地以下齊未圓俱足應滿故說可見。所以善事在上四位者。六地已上已得般若善巧利物故得善事。所以凈與真實通於五位者。此中凈者是無漏義。初地以上得真無漏。故說凈德通於五位。離妄為真義。在見分。不虛為實義。當相分。無漏見相非妄非虛。故說此
【現代漢語翻譯】 現代漢語譯本： 有六種佛性：一、常（永恒不變）；二、凈（清凈無染）；三、真（真實不虛）；四、實（實在不妄）；五、善（善良美好）；六、可見（可以被觀察到）。 九地菩薩的佛性有六種：一、常；二、善；三、真；四、實；五、凈；六、可見。 八住菩薩到六地菩薩的佛性有五種：一、真；二、實；三、凈；四、善；五、可見。 五住菩薩到初地菩薩的佛性有五種：一、真；二、實；三、凈；四、可見；五、善不善（既有善也有不善）。 解釋：這五個位階中共有十種性質。一、善不善；二、可見；三、少見（很少顯現），加上佛地的七種性質。這十種法存在於報佛的因果之中，而不是就法身真如佛性而言。因為那裡的文義不是這樣。然而，這十種性質的有無總括起來可以歸納為五種顛倒。一、真實和清凈貫穿五個位階。二、善這一性質在上四個位階。三、可見這一性質在下三個位階。四、常這一性質在上三個位階。五、我（自我）、樂（快樂）、少見、善不善這四種性質隨其所應侷限在一個位階。 之所以這樣，是因為『我』就是佛的意義，『樂』就是涅槃的意義。佛與涅槃是究竟的名稱，所以說這二者只在果地。說『少見』是因為前面所說的五對所顯現，所以這一性質只在十地。『善不善』與凡夫相同，尚未得到純粹的善，所以這一性質在一個位階。一個位階有四種性質，立意就是這樣。 常這一性質在上三個位階的原因是，任運現前是其常的意義。九地以上三個位階雖然因果不同，但在真俗方面都達到了無功用，所以說常這一性質在上三個位階。可見這一性質在下三個位階的原因是，十地因圓滿，佛地果圓滿。因果雖然不同，但都圓滿，九地以下都未圓滿，都應達到圓滿，所以說可見。 善這一性質在上四個位階的原因是，六地以上已經得到般若善巧，能夠利益眾生，所以得到善這一性質。清凈與真實貫通五個位階的原因是，這裡的清凈是無漏的意義。初地以上得到真正的無漏，所以說清凈的功德貫通五個位階。遠離虛妄是真實的意義，在於見分（認識作用）。不虛假是實在的意義，在於相分（客觀對像）。無漏的見分和相分，既非虛妄也非虛假，所以這樣說。
【English Translation】 English version: There are six aspects of Buddha-nature: 1. Constant (eternal and unchanging); 2. Pure (untainted and immaculate); 3. True (real and not false); 4. Actual (genuine and not deceptive); 5. Good (benevolent and virtuous); 6. Visible (able to be observed). The Buddha-nature of a Bodhisattva in the Ninth Ground has six aspects: 1. Constant; 2. Good; 3. True; 4. Actual; 5. Pure; 6. Visible. The Buddha-nature of a Bodhisattva from the Eighth Abode down to the Sixth Ground has five aspects: 1. True; 2. Actual; 3. Pure; 4. Good; 5. Visible. The Buddha-nature of a Bodhisattva from the Fifth Abode down to the First Ground has five aspects: 1. True; 2. Actual; 3. Pure; 4. Visible; 5. Good and not-good (both good and not-good). Explanation: Within these five stages, there are a total of ten qualities. 1. Good and not-good; 2. Visible; 3. Rarely visible, plus the seven qualities of the Buddha Ground. These ten dharmas exist within the cause and effect of the Reward Body Buddha, and not in terms of the Dharmakaya (Dharma Body), Suchness (true nature), or Buddha-nature. This is because the meaning of the text there is not like this. However, the presence or absence of these ten qualities can be summarized into five inversions. 1. Truth and purity pervade the five stages. 2. The quality of goodness is in the upper four stages. 3. The quality of visibility is in the lower three stages. 4. The quality of constancy is in the upper three stages. 5. The four qualities of 'self', 'joy', 'rarely visible', and 'good and not-good' are limited to one stage, as appropriate. The reason for this is that 'self' is the meaning of Buddha, and 'joy' is the meaning of Nirvana. Buddha and Nirvana are ultimate names, so it is said that these two are only in the fruition stage. 'Rarely visible' is said because it is manifested by the five pairs mentioned earlier, so this quality is only in the Ten Grounds. 'Good and not-good' is the same as ordinary people, who have not yet attained pure goodness, so this quality is in one stage. One stage has four qualities, and the intention is like this. The reason why the quality of constancy is in the upper three stages is that spontaneous manifestation is the meaning of constancy. Although the cause and effect are different in the three stages above the Ninth Ground, they have both attained non-effort in terms of truth and convention, so it is said that the quality of constancy is in the upper three stages. The reason why the quality of visibility is in the lower three stages is that the cause is complete in the Ten Grounds, and the fruit is complete in the Buddha Ground. Although the cause and effect are different, they are both complete. Below the Ninth Ground, they are all incomplete and should attain completeness, so it is said to be visible. The reason why the quality of goodness is in the upper four stages is that those above the Sixth Ground have already attained prajna (wisdom) and skillful means to benefit beings, so they attain the quality of goodness. The reason why purity and truth pervade the five stages is that purity here is the meaning of non-outflow. Those above the First Ground attain true non-outflow, so it is said that the merit of purity pervades the five stages. To be free from delusion is the meaning of truth, which lies in the seeing aspect (cognitive function). To be not false is the meaning of actuality, which lies in the object aspect (objective object). The non-outflow seeing aspect and object aspect are neither false nor deceptive, so it is said like this.
二亦通五位。然此十事有無之義但約一邊顯其階級。未必一向定為然也。次約凡夫位說有無者。如迦葉品四句中說。或有佛性。一闡提有善根人無。或有佛性。善根人有一闡提無。或有佛性。二人俱有。或有佛性。二人俱無。解云。如是四句顯報佛。非就法身真如佛。彼處文勢必應爾故。四句差別略有四義。顯二門故。別因果故。開四意故。遮二邊故。第一義者為顯二門故說四句。何者。前之二句約依持門說五種性。其後二句就緣起門顯因果性。謂初句言闡提人有者。不定性人斷善根時猶有。作佛法爾種子故。善根人無者。決定二來有善根時無。如前說作佛種子故。第二句中善根人有者。菩薩種性無斷善根本來具有。作佛種子故。闡提人無者。無性眾生斷善根時永無。如前菩薩種性故。故知此二句顯五種性也。第三句言二人俱有者。前二句內兩重二人皆有。緣起門中因性凡有心者當得菩提故。第四句言二人俱無者。即第三句所說二人齊無。緣起門中果性當時未得無上菩提故。故知此二句顯二果性。如此經意寬無所不苞。通取二門以說四句。初義如是。第二義者宜就緣起一門而說。前立三句明因差別。最後一句顯果無二。何者。初句中言闡提人有善根人無者。是明一切斷善根人所有不善五陰亦作報佛之性。第二句言善根
【現代漢語翻譯】 現代漢語譯本 二者也貫通五位（五種階位）。然而這十件事的有無之義，只是從一個方面來顯示其階級，未必一概而論都是如此。其次，從凡夫位來說有無，如《迦葉品》四句中所說：『或者有佛性，一闡提（斷善根者）有，有善根的人沒有。』『或者有佛性，有善根的人有，一闡提沒有。』『或者有佛性，二人都有。』『或者有佛性，二人都沒有。』解釋說：這樣的四句，是顯示報佛（為酬報眾生而示現的佛），不是就法身真如佛（佛的真如法性之身）而言。那裡文勢必定應當如此。四句的差別略有四種意義：顯示二門（兩種途徑）的緣故，區別因果（原因和結果）的緣故，開示四意（四種含義）的緣故，遮止二邊（兩種極端）的緣故。第一種意義是爲了顯示二門而說四句。什麼是二門呢？前面的兩句是就依持門（依靠和保持佛性的途徑）來說五種性（五種根性）。後面的兩句就緣起門（因緣生起的途徑）來顯示因果性。說第一句『闡提人有』，是指不定性的人斷善根時仍然有，作為佛的法則的種子。『善根人無』，是指決定二乘（聲聞和緣覺）的人有善根時沒有，如前面所說，作為佛的種子。第二句中『善根人有』，是指菩薩種性沒有斷善根，本來具有，作為佛的種子。『闡提人無』，是指無性眾生斷善根時永遠沒有，如前面菩薩種性所說。所以知道這兩句顯示五種性。第三句說『二人都有』，是指前面兩句內兩重的人都有，緣起門中，凡是有心者都應當得到菩提（覺悟）。第四句說『二人都沒有』，就是第三句所說的二人都沒有，緣起門中，果性當時沒有得到無上菩提。所以知道這部經的意義寬廣，無所不包，貫通採取二門來說四句。第一種意義是這樣。第二種意義應當就緣起一門來說。前面立三句，說明原因的差別，最後一句顯示結果沒有差別。什麼是這樣呢？初句中說『闡提人有，善根人無』，是說明一切斷善根人所有不善的五陰（色、受、想、行、識五種構成要素）也作為報佛的性質。第二句說『善根 English version These two also penetrate the five positions (five stages). However, the meaning of existence or non-existence in these ten matters only reveals their hierarchy from one perspective, and it is not necessarily always the case. Secondly, when discussing existence or non-existence from the position of ordinary beings, as stated in the four sentences of the 『Kashyapa Chapter』: 『Perhaps there is Buddha-nature; Icchantikas (those who have severed their roots of goodness) have it, while those with roots of goodness do not.』 『Perhaps there is Buddha-nature; those with roots of goodness have it, while Icchantikas do not.』 『Perhaps there is Buddha-nature; both have it.』 『Perhaps there is Buddha-nature; neither have it.』 The explanation is: these four sentences reveal the Reward Body Buddha (Buddha manifested to repay sentient beings), not the Dharmakaya True Thusness Buddha (the true nature of the Buddha's Dharma Body). The context there must be like this. The differences in the four sentences have roughly four meanings: to reveal the two gates (two paths), to distinguish cause and effect, to open up four intentions, and to negate the two extremes. The first meaning is to speak the four sentences to reveal the two gates. What are the two gates? The first two sentences speak of the five natures (five kinds of dispositions) in terms of the Sustaining Gate (the path of relying on and maintaining Buddha-nature). The latter two sentences reveal the nature of cause and effect in terms of the Dependent Origination Gate (the path of arising from conditions). Saying in the first sentence 『Icchantikas have it』 refers to those of indefinite nature who still have it when severing their roots of goodness, as the seed of the Buddha's Dharma. 『Those with roots of goodness do not』 refers to those of determined Two Vehicles (Shravakas and Pratyekabuddhas) who do not have it when they have roots of goodness, as mentioned earlier, as the seed of the Buddha. In the second sentence, 『Those with roots of goodness have it』 refers to the Bodhisattva nature, which has not severed its roots of goodness and inherently possesses it, as the seed of the Buddha. 『Icchantikas do not』 refers to sentient beings without nature who never have it when severing their roots of goodness, as mentioned earlier regarding the Bodhisattva nature. Therefore, it is known that these two sentences reveal the five natures. The third sentence says 『Both have it』 refers to both types of people within the previous two sentences, in the Dependent Origination Gate, all those with a mind should attain Bodhi (enlightenment). The fourth sentence says 『Neither have it』 refers to both types of people mentioned in the third sentence, in the Dependent Origination Gate, the fruit nature has not yet attained unsurpassed Bodhi at that time. Therefore, it is known that the meaning of this sutra is broad, all-encompassing, and comprehensively adopts the two gates to speak the four sentences. The first meaning is like this. The second meaning should be discussed in terms of the Dependent Origination Gate. The first three sentences establish the differences in causes, and the last sentence reveals that there is no difference in results. What is this like? The first sentence says 『Icchantikas have it, those with roots of goodness do not』 is to explain that all the unwholesome five skandhas (form, feeling, perception, volition, and consciousness) of all those who have severed their roots of goodness also serve as the nature of the Reward Body Buddha. The second sentence says 『Those with roots of goodness
【English Translation】 English version The two also penetrate the five positions (five stages). However, the meaning of existence or non-existence in these ten matters only reveals their hierarchy from one perspective, and it is not necessarily always the case. Secondly, when discussing existence or non-existence from the position of ordinary beings, as stated in the four sentences of the 『Kashyapa Chapter』: 『Perhaps there is Buddha-nature; Icchantikas (those who have severed their roots of goodness) have it, while those with roots of goodness do not.』 『Perhaps there is Buddha-nature; those with roots of goodness have it, while Icchantikas do not.』 『Perhaps there is Buddha-nature; both have it.』 『Perhaps there is Buddha-nature; neither have it.』 The explanation is: these four sentences reveal the Reward Body Buddha (Buddha manifested to repay sentient beings), not the Dharmakaya True Thusness Buddha (the true nature of the Buddha's Dharma Body). The context there must be like this. The differences in the four sentences have roughly four meanings: to reveal the two gates (two paths), to distinguish cause and effect, to open up four intentions, and to negate the two extremes. The first meaning is to speak the four sentences to reveal the two gates. What are the two gates? The first two sentences speak of the five natures (five kinds of dispositions) in terms of the Sustaining Gate (the path of relying on and maintaining Buddha-nature). The latter two sentences reveal the nature of cause and effect in terms of the Dependent Origination Gate (the path of arising from conditions). Saying in the first sentence 『Icchantikas have it』 refers to those of indefinite nature who still have it when severing their roots of goodness, as the seed of the Buddha's Dharma. 『Those with roots of goodness do not』 refers to those of determined Two Vehicles (Shravakas and Pratyekabuddhas) who do not have it when they have roots of goodness, as mentioned earlier, as the seed of the Buddha. In the second sentence, 『Those with roots of goodness have it』 refers to the Bodhisattva nature, which has not severed its roots of goodness and inherently possesses it, as the seed of the Buddha. 『Icchantikas do not』 refers to sentient beings without nature who never have it when severing their roots of goodness, as mentioned earlier regarding the Bodhisattva nature. Therefore, it is known that these two sentences reveal the five natures. The third sentence says 『Both have it』 refers to both types of people within the previous two sentences, in the Dependent Origination Gate, all those with a mind should attain Bodhi (enlightenment). The fourth sentence says 『Neither have it』 refers to both types of people mentioned in the third sentence, in the Dependent Origination Gate, the fruit nature has not yet attained unsurpassed Bodhi at that time. Therefore, it is known that the meaning of this sutra is broad, all-encompassing, and comprehensively adopts the two gates to speak the four sentences. The first meaning is like this. The second meaning should be discussed in terms of the Dependent Origination Gate. The first three sentences establish the differences in causes, and the last sentence reveals that there is no difference in results. What is this like? The first sentence says 『Icchantikas have it, those with roots of goodness do not』 is to explain that all the unwholesome five skandhas (form, feeling, perception, volition, and consciousness) of all those who have severed their roots of goodness also serve as the nature of the Reward Body Buddha. The second sentence says 『Those with roots of goodness
人有闡提人無者。是明一切有善根者所有善五陰亦為報佛。第三句二人俱有者。謂前二人所有四種無記五陰皆能得作報佛正因。以彼一切三性五陰皆為一心轉所作故。為顯三性皆為佛性故。作三句明因差別也。第四句言二人俱無者。謂前二人雖有三因而皆未得報佛果性。為顯極果純一善性故。立一句顯無二也。二義如是。第三意者。為四種意故說四句。第一句者抑引意說。引斷善根者除絕望心故。抑善根人持善夢惡故。第二句者勸請意說。既除夢惡勸修眾善。舉手低頭皆成佛道故。既除絕望心。識離諸惡。惡為禍本能障佛道故。第三句者生普敬意。無一有情不含當果。含當果者必成大覺故。第四句者起廣度意。雖有當果而無觀覺。無觀覺者長沒苦海故。此四意內所詮義者。第一句中約邪見說。第二句中約信心說。第四同望當果指當有義說為俱有。據現無義亦說俱無。三義如是。第四義者。為離二邊故說四句。謂前二句別顯離邊。后之二句總顯離邊。言別顯者。謂初句言闡提人有。遮定無邊非據定有。第二句言闡提人無。止定有邊不著定無。如下文言。若有說言斷善根者定有佛性定無佛性。是名置答。善男子我亦不說置而不答乃說置答。如是置答覆有二種。一者遮止二者莫著。以是義故得名置答。如就闡提遮止二邊。對
【現代漢語翻譯】 現代漢語譯本 人有闡提（icchantika，斷善根者）人無者：這是說明一切有善根的人，他們所有的善五陰（色、受、想、行、識）也是報佛（Buddhaphala，佛果）之因。第三句『二人俱有者』：是指前面兩種人所有的四種無記五陰（不善不惡的五陰），都能作為獲得報佛的正因。因為他們一切的三性五陰（善、惡、無記），都是由一心所轉化而產生的。爲了彰顯三性皆具佛性，所以用三句話來闡明因的差別。第四句說『二人俱無者』：是指前面兩種人雖然有三種因，但都還沒有得到報佛的果性。爲了彰顯最終的果是純一的善性，所以立一句來表明沒有二元對立。以上就是這兩種意義。 第三種意義是：爲了四種意圖而說這四句話。第一句是抑引之意：抑制有善根的人產生驕慢，引導斷善根的人消除絕望。第二句是勸請之意：既然消除了驕慢，就勸請修習各種善行，即使是舉手低頭這樣的小善，也能成就佛道。既然消除了絕望，就要認識到遠離各種惡行，因為惡是禍患的根源，能夠障礙佛道。第三句是生普敬之意：沒有一個有情眾生不包含當來之果（未來的佛果），包含當來之果的眾生必定能成就大覺悟。第四句是起廣度之意：雖然有當來之果，但如果沒有觀照覺悟，沒有觀照覺悟的人就會長久沉沒在苦海之中。這四種意圖所詮釋的意義是：第一句是就邪見而說，第二句是就信心而說。第四句同樣是期望當來之果，指當來有佛性而說『俱有』，根據現在沒有佛性，也可以說『俱無』。以上就是這三種意義。 第四種意義是：爲了遠離二邊而說這四句話。前面兩句分別顯示遠離邊見，後面的兩句總括顯示遠離邊見。所謂分別顯示，是指第一句說闡提人有佛性，是爲了遮止『斷定沒有』的邊見，並非是說『斷定有』。第二句說闡提人沒有佛性，是爲了止息『斷定有』的邊見，不要執著于『斷定無』。如下文所說：『如果有人說斷善根者斷定有佛性，或者斷定沒有佛性，這叫做置答（擱置不答）。善男子，我並不是說完全不回答，而是說有條件地回答。』這樣的置答又有兩種：一是遮止邊見，二是不要執著。因為這個緣故，才叫做置答。比如就闡提人來遮止二邊，對...
【English Translation】 English version 『Some beings have icchantikas (those who have severed their roots of goodness), some do not』: This clarifies that all those who possess roots of goodness, their wholesome five skandhas (form, feeling, perception, mental formations, consciousness) also serve as the cause for Buddhaphala (Buddha-fruit). The third statement, 『Both have』: refers to the four kinds of indeterminate five skandhas (neither wholesome nor unwholesome) possessed by the aforementioned two types of beings, all of which can serve as the direct cause for attaining Buddhaphala. This is because all their five skandhas of the three natures (wholesome, unwholesome, and indeterminate) are produced by the transformation of a single mind. To reveal that the three natures all possess Buddha-nature, three statements are made to clarify the differences in causes. The fourth statement, 『Both do not have』: refers to the fact that although the aforementioned two types of beings possess three causes, they have not yet attained the fruit-nature of Buddhaphala. To reveal that the ultimate fruit is of a purely wholesome nature, a statement is made to indicate the absence of duality. These are the two meanings. The third meaning is: These four statements are made for four intentions. The first statement is intended to restrain and guide: restraining those with roots of goodness from arrogance, and guiding those who have severed their roots of goodness to eliminate despair. The second statement is intended to encourage: having eliminated arrogance, encouraging the cultivation of all kinds of wholesome deeds, even small acts of goodness such as raising or lowering one's head can lead to the attainment of Buddhahood. Having eliminated despair, one should recognize and stay away from all kinds of evil deeds, as evil is the root of misfortune and can obstruct the path to Buddhahood. The third statement is intended to generate universal respect: there is not a single sentient being that does not contain the future fruit (the future Buddha-fruit); those who contain the future fruit will surely attain great enlightenment. The fourth statement is intended to inspire vast deliverance: although there is the future fruit, if there is no contemplation and awakening, those without contemplation and awakening will be submerged in the sea of suffering for a long time. The meanings conveyed by these four intentions are: the first statement is made in relation to wrong views, the second statement is made in relation to faith. The fourth statement similarly anticipates the future fruit, referring to the possession of Buddha-nature in the future and saying 『both have』; based on the present lack of Buddha-nature, it can also be said 『both do not have』. These are the three meanings. The fourth meaning is: These four statements are made to avoid the two extremes. The first two statements separately reveal the avoidance of extreme views, while the latter two statements collectively reveal the avoidance of extreme views. The separate revelation refers to the fact that the first statement, saying that icchantikas have Buddha-nature, is to prevent the extreme view of 『definitely not having』, and does not mean 『definitely having』. The second statement, saying that icchantikas do not have Buddha-nature, is to stop the extreme view of 『definitely having』, and not to be attached to 『definitely not having』. As the following text says: 『If someone says that those who have severed their roots of goodness definitely have Buddha-nature, or definitely do not have Buddha-nature, this is called setting aside the answer (postponing the answer). Good son, I am not saying to completely not answer, but to answer conditionally.』 Such setting aside of the answer has two aspects: one is to prevent extreme views, and the other is not to be attached. For this reason, it is called setting aside the answer. For example, using icchantikas to prevent the two extremes, regarding...
善根人當知亦爾。言后二句總顯離邊者。第三句言二人俱有。是明佛性不同菟角依非無義說名為有。第四句言二人俱無。是顯佛性不同虛空約不有義說名為無。如下文言。眾生佛性非有非無。所以者何。佛性雖有非如虛空。虛空不可見。佛性可見故。佛性雖無不同菟角。菟角不可生。佛性可生故。是故佛性非有非無亦有亦無。云何名有。一切悉有是諸眾生不斷滅。猶如燈炎。乃至菩提故名有。云何無。一切眾生現在未有一切佛法。是故名無。有無合故是名中道。是故佛性非有非無乃至廣說。若依如是離邊之意。四句皆望當果佛性。若使四句齊望一果。總別二意有何異者。前二人說二句者。依遮詮義以遣二邊。后總二人立句者。依表詮門以示中道。中道之義通於二人。是故合說。二邊之執隨人各起。所以別說。然佛說四句意趣眾多。今且略爾四種義耳。有無門竟。
第五明三世非三世略有二義。先就法身後約報佛。若就別門。法身佛性雖復因名應得果名。至得其體平等無生無滅。是故一向非三世攝。是義灼然不勞引證也。次約報佛因果性者。依下文說即有三句。一者如來圓果菩薩滿因。此二相對以顯不同。如來圓智窮於理原。等一法界遍三世際。故非過去現在未來。後身菩薩未至理原。雖復已得滿因故已少見。未
【現代漢語翻譯】 現代漢語譯本：善根之人應當知道也是如此。前面兩句總的顯示了遠離邊見的人。第三句說二者都有，是說明佛性不同於兔角，雖然依賴於非有之義而說為有。第四句說二者都沒有，是顯示佛性不同於虛空，按照非有之義而說為無。如下文所說：『眾生佛性非有非無。』為什麼呢？佛性雖然有，不像虛空，虛空不可見，而佛性可見。佛性雖然無，不同於兔角，兔角不可生，而佛性可生。所以佛性非有非無，亦有亦無。怎樣稱為有呢？一切悉有，是說諸眾生不斷滅，猶如燈焰，乃至菩提，所以稱為有。怎樣稱為無呢？一切眾生現在未有一切佛法，所以稱為無。有和無合在一起，就稱為中道。所以佛性非有非無，乃至廣說。如果依照這樣遠離邊見的意義，四句都是針對當果的佛性。如果使四句都針對一個果，那麼總說和別說兩種意義有什麼不同呢？前面二人說兩句，是依照遮詮義來去除二邊。後面總合二人立句，是依照表詮門來顯示中道。中道的意義貫通於二人，所以合起來說。二邊的執著隨人各自產生，所以分別來說。然而佛說四句的意趣很多，現在且略說這四種意義罷了。有無門結束。 第五，說明三世非三世，略有二種意義。先就法身（Dharmakāya）佛身後，約報佛（Saṃbhogakāya）。如果就別門來說，法身佛性雖然因為因名而應得果名，但到了得到其體時，平等無生無滅，所以一向不被三世所攝。這個意義很明顯，不需引用證據。其次，約報佛的因果性來說，依照下文所說，就有三句。一者，如來（Tathāgata）圓果，菩薩（Bodhisattva）滿因。這二者相對，以顯示不同。如來的圓智窮盡了理之本源，等同於一法界，遍及三世之際，所以非過去、現在、未來。後身菩薩未至理之本源，雖然已經得到滿因，所以已經稍微見到。
【English Translation】 English version: The person with good roots should know that it is also like this. The previous two sentences generally show those who are far from biased views. The third sentence says that both have it, which is to explain that Buddha-nature (Buddha-dhātu) is different from rabbit horns, although it relies on the meaning of non-existence to be called existence. The fourth sentence says that both do not have it, which is to show that Buddha-nature is different from emptiness (Śūnyatā), according to the meaning of non-existence to be called non-existence. As the following text says: 'The Buddha-nature of sentient beings is neither existent nor non-existent.' Why? Although Buddha-nature exists, it is not like emptiness, emptiness is invisible, but Buddha-nature is visible. Although Buddha-nature does not exist, it is different from rabbit horns, rabbit horns cannot be born, but Buddha-nature can be born. Therefore, Buddha-nature is neither existent nor non-existent, also existent and non-existent. How is it called existent? Everything exists, which means that all sentient beings are not cut off, like the flame of a lamp, even to Bodhi (Enlightenment), so it is called existent. How is it called non-existent? All sentient beings do not currently have all the Buddha-dharmas, so it is called non-existent. Existence and non-existence combined are called the Middle Way. Therefore, Buddha-nature is neither existent nor non-existent, and so on. If according to this meaning of being far from biased views, the four sentences are all aimed at the Buddha-nature of the fruit to be attained. If the four sentences are all aimed at one fruit, then what is the difference between the general and specific meanings? The previous two people said two sentences, which is according to the meaning of negation to remove the two extremes. The latter two people established sentences in total, which is according to the meaning of expression to show the Middle Way. The meaning of the Middle Way runs through the two people, so they are said together. The attachment to the two extremes arises separately with each person, so they are said separately. However, the Buddha's intention in saying the four sentences is many, and now let's briefly say these four meanings. The gate of existence and non-existence ends. Fifth, explaining that the three times are not the three times, there are briefly two meanings. First, regarding the Dharmakāya Buddha body, about the Saṃbhogakāya. If we talk about it separately, although the Dharmakāya Buddha-nature should obtain the name of the fruit because of the name of the cause, when it comes to obtaining its body, it is equal, without birth and without death, so it is not always included in the three times. This meaning is obvious and does not need to be cited as evidence. Secondly, regarding the causality of the Saṃbhogakāya, according to what is said below, there are three sentences. First, the Tathāgata's perfect fruit, the Bodhisattva's full cause. These two are relative to show the difference. The Tathāgata's perfect wisdom exhausts the origin of reason, equal to one Dharma realm, throughout the three times, so it is neither past, present, nor future. The Bodhisattva of the later body has not reached the origin of reason, although he has already obtained the full cause, so he has already seen a little.
至極果故未具見。未具見。邊名為未來。未成圓果故。已少見邊名為現在。現得滿因故。猶未謝故非過去。如經言。如來佛性非過去非現在未來。後身菩薩佛性現在未來。少可見故得名現在。未具見故名為未來故。問未具見義猶是現在有。何得說是名為未來。又若菩薩現得少見故名現在者。是即如來現得其見。應名現在。答如來現得得遍三世畢竟不為時節所遷。故雖現得不在現世。菩薩少見未免生死猶墮時節故為現在。是通后難答。前問者。未具見義雖是現有具見種子猶伏未起。由現起故名未來。如瑜伽說。未與果當來種子相續名未來果。當知此中道理亦爾。第二句者宜就如來因果相對以明差別。立果望因因皆未極不離生滅故隨三世。就果談果即有二義者。生因所生者必滅剎那不住。故是三世。二者已至理原體一法界無所不遍。故非三世。然其生滅德無不體理。故一一念皆遍三世。遍三世德莫不從因。故其周遍不過剎那。爾退剎那而遍三世不從周遍而為一念。為一念故隨於三世。遍三世故非過現未。是謂佛德不可思議。但應仰信非思量流。如經言。如來未得阿耨菩提時佛性因故亦是過去現在未來。果即不爾。有是三世有非三世故。問者是經文有是有非。即應二別不就一德。有是三世者化身色形是。有非三世者報佛內德
【現代漢語翻譯】 現代漢語譯本 因達到極致的果位，所以沒有完全見到（佛性）。沒有完全見到，（這種狀態）在邊際上稱為未來，因為沒有成就圓滿的果位。已經稍微見到（佛性）的邊際，稱為現在，因為現在得到了圓滿的因，但還沒有消逝，所以不是過去。如同經文所說：『如來的佛性，不是過去、不是現在、不是未來。後身菩薩的佛性，是現在、未來。』因為稍微可見，所以得名現在；因為沒有完全見到，所以名為未來。問：沒有完全見到的意義，仍然是現在有，怎麼能說是名為未來呢？又如果菩薩現在得到少許見解，所以名為現在，那麼如來現在得到這種見解，應該名為現在。答：如來現在得到（佛性），是遍及三世，畢竟不被時節所遷移的，所以雖然現在得到，但不在現世。菩薩稍微見到（佛性），未免生死，仍然墮入時節，所以是現在。這是通用於回答後面的難題。對於前面的問題，沒有完全見到的意義，雖然是現在有，但具見的種子仍然潛伏未起，由於（種子）現在生起，所以名為未來。如同《瑜伽師地論》所說：『未給予果報，當來的種子相續，名為未來果。』應當知道這裡面的道理也是這樣。第二句話，應該就如來的因果相對來闡明差別。立足於果位來觀察因地，所有的因都沒有達到極致，不離生滅，所以隨順三世。就果位談果位，即有二義：一生因所生者，必定滅亡，剎那不住，所以是三世。二是已經到達理體的本源，體性與法界同一，無所不遍，所以不是三世。然而其生滅的功德，沒有不體現理體的，所以每一個念頭都遍及三世。遍及三世的功德，沒有不從因地而來的，所以其周遍不過剎那。退一步說，剎那而遍及三世，不是從周遍而成為一念。因為是一念，所以隨順於三世；因為遍及三世，所以不是過去、現在、未來。這就是佛的功德，不可思議，只應仰信，而非思量所能及。如同經文所說：『如來未得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）時，佛性是因的緣故，也是過去、現在、未來。』果位就不是這樣，有是三世，有不是三世。問：這部經文有是、有非，就應該分為兩種，不就一種功德。有是三世的，是化身的色相形體；有不是三世的，是報佛的內在功德。
【English Translation】 English version Because of reaching the ultimate fruit, one has not yet fully seen (Buddha-nature). Not yet fully seen, this state is called 'future' at the boundary, because the perfect fruit has not been achieved. The boundary of having seen a little (Buddha-nature) is called 'present,' because one now obtains the complete cause, but it has not yet passed away, so it is not 'past.' As the sutra says: 'The Buddha-nature of the Tathagata (Tathāgata, 如來) is not past, not present, not future. The Buddha-nature of the Bodhisattva (Bodhisattva, 菩薩) in the later body is present and future.' Because it is slightly visible, it is named 'present'; because it is not fully seen, it is named 'future.' Question: The meaning of 'not fully seen' is still 'existing now,' how can it be said to be named 'future'? Also, if a Bodhisattva is now named 'present' because he has obtained a little insight, then the Tathagata now obtains this insight, and should be named 'present.' Answer: The Tathagata now obtains (Buddha-nature), which pervades the three times and is ultimately not moved by time, so although he now obtains it, he is not in the present world. The Bodhisattva sees a little (Buddha-nature), cannot avoid birth and death, and still falls into time, so it is 'present.' This is a general answer to the later difficult question. Regarding the previous question, the meaning of 'not fully seen,' although it exists now, the seeds of complete seeing are still latent and have not arisen. Because (the seeds) now arise, it is named 'future.' As the Yogacarabhumi-sastra (瑜伽師地論) says: 'Not yet giving fruit, the continuous succession of future seeds is named future fruit.' It should be known that the principle here is also the same. The second sentence should clarify the difference by comparing the cause and effect of the Tathagata. Based on the fruit position to observe the cause ground, all causes have not reached the ultimate, are inseparable from birth and death, so they follow the three times. Talking about the fruit position in terms of the fruit position, there are two meanings: First, those born from the cause of birth must perish and not stay for a moment, so it is the three times. Second, it has reached the origin of the principle, and the nature is the same as the Dharmadhatu (Dharmadhātu, 法界), which pervades everything, so it is not the three times. However, its merits of birth and death all embody the principle, so every thought pervades the three times. The merits that pervade the three times all come from the cause ground, so its pervasiveness is only a moment. To retreat a step, a moment pervades the three times, not from pervasiveness to become a single thought. Because it is a single thought, it follows the three times; because it pervades the three times, it is not past, present, or future. This is the merit of the Buddha, which is inconceivable and should only be believed in with reverence, not something that can be reached by thought. As the sutra says: 'When the Tathagata has not yet attained Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, 無上正等正覺), the Buddha-nature is the cause, so it is also past, present, and future.' The fruit position is not like this, some are the three times, and some are not the three times. Question: This sutra has 'is' and 'is not,' so it should be divided into two types, not just one merit. Those that are the three times are the colors and shapes of the manifested body; those that are not the three times are the inner merits of the Reward Body Buddha.
是。亦如是二義灼然可見。何勞宜就實德而作難解之說。答如汝所見亦有道理。為新學者應作是說。若非新學無定執者為是等人應如前說。為顯是義故。彼下文言。迦葉菩薩白佛言。世尊云何名因亦是過去現在未來。果亦過去現在未來。非是過去現在未來。佛言五陰二種。一者因二者果。是因五陰是過現未。是果五陰亦是過去現在未來亦非過去現在未來。依是文證當知宜就一果五陰亦是三世亦非三世。第三句者宜就菩薩因果相對以辨三世者。菩薩佛性未免生死。望后為因望前為果。種子為因現行為果。如是因皆隨三世未至理原。無非三世。如經云。後身菩薩佛性因故亦是過去現在未來。果亦如是。九地菩薩佛性因故亦是過去現在未來。果亦如是。九地菩薩佛性因故亦是過去現在未來。果亦如是乃至廣說故。問第二句中明如來因乃取未成佛時因性。今第三句明菩薩果廣說當成時果性。何故此中不取當果。解云。不例立果望因。因是已修故得取。因在望果。果非已證。所以不取。是故宜就菩薩位內前後相望而說因果三世。三世門竟。
第六會通。于中有二。初通文異。後會義同。通異文者。問如因果門所引文云。未得阿耨菩提之約一切善不善無記法盡名佛性。若依是文菩提之心六度等行皆是佛性。何故師子吼中言。
【現代漢語翻譯】 現代漢語譯本：是的，就像這樣，這兩種含義清晰可見，何必一定要就實在的功德而作出難以理解的解釋呢？回答說：正如你所見，也有道理。爲了新學者，應該這樣說。如果不是新學者，沒有固定執念的人，就應該像前面所說的那樣。爲了彰顯這個意義，下面的經文說：『迦葉（Kāśyapa，佛陀十大弟子之一）菩薩問佛說：世尊，為什麼說因也是過去、現在、未來，果也是過去、現在、未來，又不是過去、現在、未來？』佛說：『五陰（pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）有兩種，一是因，二是果。作為因的五陰是過去、現在、未來；作為果的五陰也是過去、現在、未來，又不是過去、現在、未來。』依據這段經文可以知道，應該就一個果的五陰來說，既是三世，又不是三世。第三句，應該就菩薩的因果相對來辨別三世，菩薩的佛性（Buddha-dhātu，成佛的可能性或潛能）還未脫離生死，相對於後來是因，相對於先前是果。種子是因，現行是果。這樣的因都隨順三世，未達到理體的本源，沒有不是三世的。如經文所說：『後身菩薩的佛性因，也是過去、現在、未來，果也是這樣。』九地菩薩的佛性因，也是過去、現在、未來，果也是這樣。九地菩薩的佛性因，也是過去、現在、未來，果也是這樣，乃至廣說。所以，問第二句中說明如來的因，是取未成佛時的因性，現在第三句說明菩薩的果，廣泛地說將要成就時的果性，為什麼這裡不取將要成就的果呢？解釋說：不以例證來建立果望因的關係。因為因是已經修習的，所以可以取用。因在於望果，果不是已經證得的，所以不取用。因此，應該就菩薩位內的前後相對來說因果三世。三世門結束。 第六，會通。其中有二：一是會通文句的差異，二是會通義理的相同。會通文句的差異是：問：如因果門所引用的經文說：『未得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）之前，一切善、不善、無記法（akuśala，不善；kuśala，善；avyākrta，無記）都盡了，名為佛性。』如果依據這段經文，菩提之心、六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）等行都是佛性，為什麼《師子吼經》（Śrīmālādevī-siṃhanāda-sūtra）中說：
【English Translation】 English version: Yes, just like that, these two meanings are clearly visible. Why bother to make a difficult explanation based on actual merit? The answer is: As you see it, there is also reason. For new learners, it should be said this way. If it is not a new learner, a person without fixed attachments, then it should be said as before. To highlight this meaning, the following scripture says: 'Kāśyapa (one of the ten great disciples of the Buddha) Bodhisattva asked the Buddha: World Honored One, why is it said that the cause is also past, present, and future, and the effect is also past, present, and future, and also not past, present, and future?' The Buddha said: 'The five skandhas (pañca-skandha, the five aggregates that constitute individual existence, namely form, sensation, perception, volition, and consciousness) are of two kinds, one is the cause, and the other is the effect. The five skandhas as the cause are past, present, and future; the five skandhas as the effect are also past, present, and future, and also not past, present, and future.' According to this scripture, it should be known that one should say that the five skandhas of one effect are both the three times and not the three times. The third sentence should be based on the Bodhisattva's cause and effect relative to distinguish the three times. The Bodhisattva's Buddha-dhātu (the potential or possibility of becoming a Buddha) has not yet escaped birth and death. Relative to the later is the cause, relative to the former is the effect. The seed is the cause, and the present action is the effect. Such causes all follow the three times, and have not reached the origin of the principle, and there is nothing that is not the three times. As the scripture says: 'The Buddha-dhātu cause of the Bodhisattva in the later body is also past, present, and future, and the effect is also like this.' The Buddha-dhātu cause of the ninth-ground Bodhisattva is also past, present, and future, and the effect is also like this. The Buddha-dhātu cause of the ninth-ground Bodhisattva is also past, present, and future, and the effect is also like this, and so on. Therefore, in the second sentence, it is explained that the cause of the Tathagata is taken from the causal nature when he has not yet become a Buddha. Now, the third sentence explains the effect of the Bodhisattva, and broadly speaks of the effect of when he is about to achieve it. Why is the effect of when he is about to achieve it not taken here? The explanation is: Do not use examples to establish the relationship of effect looking to cause. Because the cause has already been cultivated, it can be taken. The cause lies in looking to the effect, and the effect has not yet been attained, so it is not taken. Therefore, it is appropriate to speak of the cause and effect of the three times in relation to the Bodhisattva's position within the before and after. The Three Times Gate ends. Sixth, Reconciliation. There are two aspects to this: first, reconciling the differences in wording; second, reconciling the similarities in meaning. Reconciling the differences in wording is: Question: As the scripture quoted in the Cause and Effect Gate says: 'Before attaining Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), all good, unwholesome, and neutral dharmas (akuśala, unwholesome; kuśala, wholesome; avyākrta, neutral) are exhausted, and this is called Buddha-nature.' If according to this scripture, the mind of Bodhi, the practice of the six pāramitās (pāramitā, giving, morality, patience, effort, meditation, wisdom), etc., are all Buddha-nature, why does the Śrīmālādevī-siṃhanāda-sūtra (Lion's Roar of Queen Śrīmālā Sūtra) say:
正因者名為佛性。緣因者發菩提心。如是相違云何會通。通者解云。以性攝行不攝故說一切盡名佛性。以行望性有性非行故分性行以說二因。又復性有二義。一是因義。二非作義。就因義故盡名佛性。約非作義行即非性。由是道理故不相違也。問如體相門所引文言。非佛性者所謂一切墻壁瓦石無情之物。又復迦葉品中說云。或云佛性住五陰中果。或言佛性性離陰而有。猶如虛空。是故如來說于中道。眾生佛性非內六入非外六入內外合故名為中道。若依後文瓦石等物外六入所攝而為佛性。如是相違云何會通。通者解云。若依有情無情異門。瓦石等物不名佛性。若就唯識所變現門。內外無二合為佛性。此是唯約報佛性說。又復前說文說報佛性。后所引文說法佛性。若作是說亦不相違也。問見性門內所引論說初地菩薩無礙智眼見諸眾生悉有佛性。何故是經不能見。如德王品第九功德中言。住九地者見法有性不見佛性。住十住者見法無性方見佛性。又師子吼中言。十住菩薩唯能自知當得菩提。而未能知一切眾生悉有佛性。又言。十住菩薩唯見其終不見其始。諸佛世尊見始見終。以是義故諸佛了了得佛性。又言。十住菩薩唯見一乘不知如來是常住法。以是義故言。十住菩薩雖見佛性而不明瞭。又言。一切覺者名為佛性。菩薩不得
【現代漢語翻譯】 現代漢語譯本 正因被稱為佛性（Buddha-nature）。緣因是發起菩提心（bodhicitta）。這樣相反的說法，如何會通呢？解釋是：因為佛性統攝修行但不被修行所統攝，所以說一切都稱為佛性。從修行的角度來看佛性，有佛性但未必有修行，所以區分佛性和修行，來說明二因。而且，佛性還有兩種含義：一是因的含義，二是非造作的含義。就因的含義來說，一切都稱為佛性。從非造作的含義來說，修行就不是佛性。因為這個道理，所以不相違背。問：根據體相門所引用的經文說，『沒有佛性的，就是一切墻壁、瓦石等無情之物。』而且《迦葉品》中說：『或者說佛性住在五陰（skandha）中，或者說佛性獨立於五陰而存在，猶如虛空。』所以如來（Tathagata）說中道（Madhyamaka），眾生的佛性不在內六入（ayatana），也不在外六入，內外結合才稱為中道。如果按照後面的說法，瓦石等物屬於外六入，卻又具有佛性，這樣相反的說法，如何會通呢？解釋是：如果按照有情和無情的區別，瓦石等物不能稱為佛性。如果就唯識（Yogacara）所變現的角度來說，內外沒有區別，合起來就是佛性。這只是就報佛性（reward body Buddha-nature）來說的。而且，前面說的經文說的是報佛性，後面引用的經文說的是法佛性（Dharma body Buddha-nature）。如果這樣解釋，也不相違背。問：見性門內所引用的論說，初地菩薩（first Bhumi Bodhisattva）用無礙智眼（unobstructed wisdom eye）看到一切眾生都有佛性。為什麼這部經卻不能見到呢？如《德王品》第九功德中說：『住在九地（ninth Bhumi）的菩薩，見到法有自性，見不到佛性。住在十住（tenth stage）的菩薩，見到法無自性，才能見到佛性。』又《師子吼經》中說：『十住菩薩只能自己知道將來能夠證得菩提（bodhi），而不能知道一切眾生都有佛性。』又說：『十住菩薩只能見到終點，見不到起點。諸佛世尊（Buddha-Lokadhatu）既能見到起點，也能見到終點。』因為這個緣故，諸佛才能清楚地瞭解佛性。又說：『十住菩薩只能見到一乘（Ekayana），不知道如來是常住法。』因為這個緣故說，十住菩薩雖然見到佛性，但不明白。又說：『一切覺悟者才稱為佛性，菩薩不能。
【English Translation】 English version The cause of correctness is called Buddha-nature. The conditional cause is the arising of bodhicitta (mind of enlightenment). How can these contradictory statements be reconciled? The explanation is: because Buddha-nature encompasses practice but is not encompassed by practice, it is said that everything is called Buddha-nature. From the perspective of practice looking at Buddha-nature, there is Buddha-nature but not necessarily practice, so differentiate Buddha-nature and practice to explain the two causes. Moreover, Buddha-nature has two meanings: one is the meaning of cause, and the other is the meaning of non-action. In terms of the meaning of cause, everything is called Buddha-nature. In terms of the meaning of non-action, practice is not Buddha-nature. Because of this principle, they are not contradictory. Question: According to the scripture quoted in the chapter on substance and characteristics, 'Those without Buddha-nature are all inanimate objects such as walls, tiles, and stones.' Moreover, in the Kashyapa Chapter, it says: 'Some say that Buddha-nature resides in the five skandhas (aggregates), while others say that Buddha-nature exists independently of the five skandhas, like empty space.' Therefore, the Tathagata (Thus Come One) speaks of the Middle Way (Madhyamaka), the Buddha-nature of sentient beings is neither in the inner six ayatanas (sense bases) nor in the outer six ayatanas, but the combination of inner and outer is called the Middle Way. If according to the latter statement, inanimate objects such as tiles and stones belong to the outer six ayatanas, yet they possess Buddha-nature, how can these contradictory statements be reconciled? The explanation is: if according to the distinction between sentient and non-sentient beings, inanimate objects such as tiles and stones cannot be called Buddha-nature. If from the perspective of what is manifested by Yogacara (Consciousness-only), there is no distinction between inner and outer, and the combination is Buddha-nature. This is only in terms of the reward body Buddha-nature. Moreover, the scripture mentioned earlier speaks of the reward body Buddha-nature, while the scripture quoted later speaks of the Dharma body Buddha-nature. If explained in this way, they are not contradictory. Question: The treatise quoted in the chapter on seeing the nature says that Bodhisattvas (enlightenment being) of the first Bhumi (stage) use the unobstructed wisdom eye to see that all sentient beings have Buddha-nature. Why can't this scripture see it? As the ninth merit in the Virtue King Chapter says: 'Bodhisattvas residing in the ninth Bhumi see that dharmas have self-nature and cannot see Buddha-nature. Bodhisattvas residing in the tenth stage see that dharmas have no self-nature and can then see Buddha-nature.' Moreover, the Lion's Roar Sutra says: 'Bodhisattvas of the tenth stage can only know for themselves that they will attain bodhi (enlightenment) in the future, but they cannot know that all sentient beings have Buddha-nature.' It also says: 'Bodhisattvas of the tenth stage can only see the end but cannot see the beginning. The Buddhas (enlightened one) see both the beginning and the end.' Because of this reason, the Buddhas can clearly understand Buddha-nature. It also says: 'Bodhisattvas of the tenth stage can only see the Ekayana (One Vehicle) and do not know that the Tathagata is the permanent Dharma.' Because of this reason, it is said that although Bodhisattvas of the tenth stage see Buddha-nature, they do not understand it clearly. It also says: 'Only those who are fully enlightened are called Buddha-nature, Bodhisattvas are not.'
名一切覺。是故雖見而不明瞭。如是等文云何會通。通者解云。通相而言。為顯究竟不究竟異故說十地見不明瞭。若依隨分證見門者。初地菩薩亦得眼見。余文進退隱顯門說。何者。為顯十地是因滿位故說得見。九地以還因未圓滿故說不見。又復起信論說六種染中第五能見心不相應染是九地障。未出此障故說九地見法有性。入第十地已出彼障。是故說言見法無性。且時一邊顯位階降。又說十住唯見終者眾生之未終乎。六識有情之本始。於一心菩薩通達六識之相而未證見一心之原。故言見終而不見始。又言自知當得菩提未知眾生有佛性者。是約遠近以說難易。謂自當果在第二念近故易知。眾生當果即天后邊遠故難知。是望當果佛性說也。又言。十住雖見一乘不知如來是常住法者。是約因果顯其難易。言一乘者正因佛性。如來常者是果佛性。十住因滿故見因性。未得圓果不見果性。即依是義故後文說言。菩薩未得名一切覺。是故雖見而不明瞭也。余文相違準此可通。次會義同者。于同類義有異文句。以義類而會諸文。佛性之義有無量門。以類相攝不出五種。一性凈門常住佛性。二隨染門無常佛性。是二種門皆說因性。三者現果諸佛所得。四者當果眾生所含。五者一心非因非果。依是五門以攝諸文。第一常住佛性門者。四相
【現代漢語翻譯】 現代漢語譯本 『名一切覺（指佛陀的稱號，意為完全覺悟者）。是故雖見而不明瞭。』像這樣的經文應該如何解釋才能融會貫通呢？解釋的人說，從普遍的意義上來說，爲了顯示究竟和不究竟的差別，所以說十地菩薩所見並不明瞭。如果依據隨分證見的角度來說，初地菩薩也能用眼睛看見（佛性）。其餘經文從進退隱顯的角度來說明。為什麼呢？爲了顯示十地菩薩是因行圓滿的地位，所以說他們能夠得見（佛性）。九地菩薩以及之前的菩薩，因為因行尚未圓滿，所以說他們不能得見（佛性）。 另外，《起信論》中說，六種染污中的第五種『能見心不相應染』是九地菩薩的障礙。因為還沒有超出這種障礙，所以說九地菩薩所見的法是有自性的。進入第十地菩薩之後，已經超出了這種障礙，所以說他們所見的法是無自性的。這只是從時間的一個方面來顯示位階的降低。 又有人說，十住位的菩薩只見到眾生的終結，難道是眾生還沒有終結嗎？六識是有情眾生的本始。一心位的菩薩通達六識的相狀，但還沒有證見一心的根源，所以說見到終結而見不到開始。 又有人說，（十住菩薩）『自知當得菩提，未知眾生有佛性』，這是從遠近來說明難易。自己將要得到的果位在第二念，距離近所以容易知道。眾生將要得到的果位在遙遠的未來，距離遠所以難以知道。這是針對將要得到的果位佛性來說的。 又有人說，『十住菩薩雖然見到一乘，但不知道如來是常住法』，這是從因果來說明難易。所謂『一乘』，指的是正因佛性。『如來常』，指的是果佛性。十住菩薩因行圓滿，所以見到因性。因為沒有得到圓滿的果報，所以見不到果性。就是依據這個意義，所以後面的經文說，『菩薩未得名一切覺。是故雖見而不明瞭』。其餘經文的相互矛盾之處，可以參照這個方法來解釋。 接下來解釋意義相同的情況。對於同類的意義，有不同的文句，可以用義理的類別來會通各種經文。佛性的意義有無量法門，用類別來概括，不出五種：一是性凈門常住佛性；二是隨染門無常佛性。這兩種門都說的是因性。三是現果，諸佛所得的果報。四是當果，眾生所含藏的果性。五是一心，非因非果。依據這五種法門來概括各種經文。第一，常住佛性門，四相（指生、住、異、滅四相）
【English Translation】 English version 'Named All-Knowing (referring to the Buddha's title, meaning the fully enlightened one). Therefore, although they see, they do not see clearly.' How should such scriptures be interpreted to reconcile them? Interpreters say that, generally speaking, to show the difference between ultimate and non-ultimate, it is said that the vision of the Tenth Ground Bodhisattvas is not clear. If based on the perspective of partial realization and vision, even the First Ground Bodhisattva can see (Buddha-nature) with their eyes. The remaining scriptures explain from the perspective of advancement, retreat, concealment, and manifestation. Why? To show that the Tenth Ground Bodhisattvas are in the position of complete causal practice, it is said that they can attain vision (of Buddha-nature). Bodhisattvas in the Ninth Ground and before, because their causal practice is not yet complete, it is said that they cannot attain vision (of Buddha-nature). Furthermore, the Awakening of Faith says that the fifth of the six defilements, 'the defilement of the mind that sees but does not correspond,' is an obstacle for the Ninth Ground Bodhisattvas. Because they have not yet transcended this obstacle, it is said that the Dharma seen by the Ninth Ground Bodhisattvas has self-nature. After entering the Tenth Ground Bodhisattva, they have transcended this obstacle, so it is said that the Dharma they see is without self-nature. This only shows the reduction in rank from one aspect of time. Someone also says, 'Bodhisattvas in the Ten Abodes only see the end of sentient beings, is it that sentient beings have not yet ended?' The six consciousnesses are the origin of sentient beings. Bodhisattvas in the One Mind position understand the characteristics of the six consciousnesses, but have not yet realized the source of the One Mind, so it is said that they see the end but do not see the beginning. Someone also says, '(Bodhisattvas in the Ten Abodes) 'know that they will attain Bodhi, but do not know that sentient beings have Buddha-nature,' this explains the difficulty from the perspective of near and far. The fruit that one will attain is in the second thought, close and therefore easy to know. The fruit that sentient beings will attain is in the distant future, far and therefore difficult to know. This is in reference to the Buddha-nature of the fruit to be attained. Someone also says, 'Although Bodhisattvas in the Ten Abodes see the One Vehicle, they do not know that the Tathagata is the Dharma of permanence,' this explains the difficulty from the perspective of cause and effect. The 'One Vehicle' refers to the causal Buddha-nature. 'Tathagata permanence' refers to the fruit Buddha-nature. Bodhisattvas in the Ten Abodes have complete causal practice, so they see the causal nature. Because they have not attained the complete fruit, they do not see the fruit nature. It is based on this meaning that the later scriptures say, 'Bodhisattvas have not yet been named All-Knowing. Therefore, although they see, they do not see clearly.' The contradictions in the remaining scriptures can be explained by referring to this method. Next, explain the cases where the meanings are the same. For similar meanings, there are different sentences, and various scriptures can be reconciled using the categories of meaning. The meaning of Buddha-nature has countless Dharma gates, which can be summarized into five categories: First, the gate of self-nature purity, the permanent Buddha-nature; second, the gate of following defilement, the impermanent Buddha-nature. Both of these gates speak of the causal nature. Third, the present fruit, the fruit attained by all Buddhas. Fourth, the future fruit, the fruit nature contained within sentient beings. Fifth, the One Mind, neither cause nor effect. Based on these five Dharma gates, various scriptures can be summarized. First, the gate of permanent Buddha-nature, the four characteristics (referring to the four characteristics of arising, abiding, changing, and ceasing).
品云。唯斷取著不斷我見。我見者名為佛。佛性者即真解脫。如來性品云。我者即是如來藏。一切眾生悉有佛性即是我義。師子吼中言。佛性者名第一義空。第一義空名為智惠。智者見空及與不空。愚者不見空與不空。又言。觀十二緣智凡有二種。下中智者不見佛性。即是二乘。上智觀者不見了了。不了了見故住十住地。上上智者即了了見。了了見故得阿耨菩提。以是義故十二因緣名為佛性。佛性者名第一義空。第一義空名為中道。中道者名為佛性。佛性者名為涅槃。又言究竟。究竟者一切眾生所得一乘。一乘者名為佛性。一切眾生皆有一乘。無明䨱故不能得見。如是等文舉諸異名同顯性凈真如佛性。三乘同歸故名一乘。十二之本故名因緣。離一切故名為空性。有本覺名為智惠。眾生中實故名為義。自體自照故名我見。諸名雖異所詮體一。所以說是眾多名者為顯諸經唯一味故。謂名我見名如來藏者是會勝鬘楞伽等旨。又名為空名智惠者是會諸部般若教意。又名一乘者是會法花經等。又名真解脫者是會維摩經等。為顯是等諸經異文同旨故於一佛性立是諸名也。第二隨染門中報佛性者。師子吼中言。佛性者名大信心。何以。信心故菩薩能具六波羅蜜。又言。佛性者名慈悲喜捨。佛性者名四無礙知。乃至佛性者名灌頂三昧。
【現代漢語翻譯】 現代漢語譯本 品云：只是斷除執著，而不是斷除我見（ātma-dṛṣṭi）。具有我見的人就叫做佛（Buddha）。佛性（Buddha-dhātu）就是真正的解脫（vimoksha）。《如來性品》中說：『我』就是如來藏（Tathāgatagarbha），一切眾生都具有佛性，這就是『我』的含義。《師子吼經》中說：佛性名為第一義空（paramārtha-śūnyatā），第一義空名為智慧（prajñā）。有智慧的人能見到空和不空，愚笨的人則見不到空和不空。又說：觀察十二因緣（dvādaśāṅga-pratītyasamutpāda）的智慧有兩種。下等和中等智慧的人見不到佛性，這些人就是二乘（śrāvakayāna and pratyekabuddhayāna）。具有上等智慧的人，不能完全清楚地見到佛性，因為不能完全清楚地見到，所以停留在十住地（daśa-bhūmi）。具有上上智慧的人就能完全清楚地見到佛性，因為完全清楚地見到佛性，所以證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。因為這個緣故，十二因緣名為佛性，佛性名為第一義空，第一義空名為中道（madhyamā-pratipad），中道名為佛性，佛性名為涅槃（nirvāṇa）。又說究竟，究竟就是一切眾生所證得的一乘（ekayāna），一乘名為佛性，一切眾生都具有一乘，因為無明（avidyā）遮蔽的緣故，不能得見。像這些經文，舉出各種不同的名稱，共同顯示自性清凈的真如佛性。三乘最終都歸於一乘，所以名為因緣。遠離一切戲論，所以名為空性。具有本覺，所以名為智慧。在眾生之中真實存在，所以名為義。自體自照，所以名為我見。雖然各種名稱不同，但所詮釋的本體是一樣的。之所以說有眾多名稱，是爲了顯示各種經典只有一種味道的緣故。所謂名為我見、名為如來藏，這是會通《勝鬘經》（Śrīmālādevīsiṃhanāda-sūtra）、《楞伽經》（Laṅkāvatāra Sūtra）等的宗旨。又名為空、名為智慧，這是會通各部般若（Prajñā）經典的教義。又名一乘，這是會通《法華經》（Saddharma Puṇḍarīka Sūtra）等。又名為真解脫，這是會通《維摩經》（Vimalakīrti-nirdesa-sūtra）等。爲了顯示這些經典的不同文句具有相同的宗旨，所以對同一佛性設立這些名稱。 第二，隨染門中報佛性。《師子吼經》中說：佛性名為大信心（mahā-śraddhā）。為什麼呢？因為有信心的緣故，菩薩（Bodhisattva）能夠具足六波羅蜜（ṣaṭ-pāramitā）。又說：佛性名為慈悲喜捨（catasro 'pramāṇāni），佛性名為四無礙智（catasraḥ pratisaṃvidaḥ），乃至佛性名為灌頂三昧（abhiṣeka-samādhi）。
【English Translation】 English version The chapter on Clouds. It only severs attachment, not the view of self (ātma-dṛṣṭi). One with the view of self is called a Buddha (Buddha). Buddha-nature (Buddha-dhātu) is true liberation (vimoksha). The Chapter on the Nature of the Tathāgata says: 'Self' is the Tathāgatagarbha. All beings possess Buddha-nature, which is the meaning of 'self'. In the Lion's Roar Sutra, it says: Buddha-nature is called the ultimate emptiness (paramārtha-śūnyatā). Ultimate emptiness is called wisdom (prajñā). The wise see emptiness and non-emptiness, while the foolish do not see emptiness and non-emptiness. It also says: There are two kinds of wisdom in observing the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda). Those with lower and middle wisdom do not see Buddha-nature; these are the two vehicles (śrāvakayāna and pratyekabuddhayāna). Those with higher wisdom do not see it clearly. Because they do not see it clearly, they dwell in the ten abodes (daśa-bhūmi). Those with the highest wisdom see it clearly. Because they see it clearly, they attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). Therefore, the twelve links of dependent origination are called Buddha-nature. Buddha-nature is called ultimate emptiness. Ultimate emptiness is called the Middle Way (madhyamā-pratipad). The Middle Way is called Buddha-nature. Buddha-nature is called Nirvana (nirvāṇa). It also speaks of the ultimate. The ultimate is the One Vehicle (ekayāna) attained by all beings. The One Vehicle is called Buddha-nature. All beings possess the One Vehicle, but they cannot see it because of the obscuration of ignorance (avidyā). Such texts, using various names, commonly reveal the self-nature, pure Thusness, and Buddha-nature. The three vehicles ultimately return to the One Vehicle, hence it is called the cause and condition. Being apart from all elaborations, it is called emptiness. Having original enlightenment, it is called wisdom. Being truly present in beings, it is called meaning. Self-illuminating, it is called the view of self. Although the names are different, the essence they explain is one. The reason for speaking of many names is to show that the various sutras have only one flavor. That which is called the view of self and the Tathāgatagarbha is to harmonize the tenets of the Śrīmālādevīsiṃhanāda-sūtra and the Laṅkāvatāra Sūtra. That which is called emptiness and wisdom is to harmonize the teachings of the Prajñā sutras of various schools. That which is called the One Vehicle is to harmonize the Saddharma Puṇḍarīka Sūtra and others. That which is called true liberation is to harmonize the Vimalakīrti-nirdesa-sūtra and others. To show that these sutras have different words but the same meaning, these names are established for one Buddha-nature. Secondly, the Buddha-nature reported in the defiled aspect. The Lion's Roar Sutra says: Buddha-nature is called great faith (mahā-śraddhā). Why? Because with faith, Bodhisattvas (Bodhisattva) can perfect the six perfections (ṣaṭ-pāramitā). It also says: Buddha-nature is called loving-kindness, compassion, joy, and equanimity (catasro 'pramāṇāni). Buddha-nature is called the four unimpeded knowledges (catasraḥ pratisaṃvidaḥ), and even Buddha-nature is called the Abhiṣeka-samādhi (abhiṣeka-samādhi).
迦葉品云。後身菩薩佛性有六。乃至初地佛性有五。皆是過去現在未來。又言。未得菩提之時善不善等盡名佛性。如是等文同顯隨染門內報佛性也。第三明現果佛性者。師子吼中言。佛性者亦色非色非色非非色亦相非相非相非非相。云何為色。金剛身故。云何非色。十八不共非色法故。云何非色非非色無定相故。云何為相。三十二故。云何非相。一切眾生相不現故。云何非相非非相。不決定故。迦葉品云。如來佛性即有二種。一者有二者無。有者所謂三十二相八十種好十力四無畏乃至無量三昧是名為有。無者如來過去諸善不善無記乃至五陰十二因緣是名為無。是名如來佛性有無。如是等文同明現果。第四說當果佛性者。師子吼中言。譬如有人我有乳酪。有人問言。汝有蘇耶。答我有酪實非蘇。以巧方便決定當得故言有蘇。眾生亦爾悉皆有心。凡有心者定當得成阿耨菩提。以是義故我常宣說一切眾生悉有佛性。迦葉品云。如汝先問。斷善根人有佛性者亦有如來佛性亦有後身佛性。是二佛性障未來故得名為無。畢竟得故得名為有。如是等文明當果佛性。第五明非因非果非常非無常性者。如德王品云。善有二種。有漏無漏。是佛性非有漏非無漏。是故不斷。復有二種。一者常二者無常。佛性非常非無常。是故不斷。師子吼中
【現代漢語翻譯】 現代漢語譯本 《迦葉品》中說，後身菩薩（指未來將成佛的菩薩）的佛性有六種，乃至初地菩薩的佛性有五種，這些都是過去、現在、未來三世的佛性。又說，未獲得菩提（覺悟）之時，善與不善等一切都可稱為佛性。這些經文共同顯示了隨染門內的報佛性（因果報應中的佛性）。 第三，闡明現果佛性（已經顯現結果的佛性）。《師子吼經》中說：『佛性，既是色，又非色，既非色又非非色，既是相，又非相，既非相又非非相。』什麼是色？指金剛身（堅不可摧的佛身）。什麼是非色？指十八不共法（佛獨有的十八種功德）不是色法。什麼是非色非非色？指沒有固定的相狀。什麼是相？指三十二相（佛的三十二種殊勝的相）。什麼是非相？指一切眾生的相都不顯現。什麼是非相非非相？指不確定。』 《迦葉品》中說：『如來的佛性有兩種，一是「有」，一是「無」。「有」是指三十二相、八十種好、十力、四無畏乃至無量三昧（禪定），這稱為「有」。「無」是指如來過去的諸善、不善、無記（非善非惡）乃至五陰（色、受、想、行、識）、十二因緣，這稱為「無」。這稱為如來佛性的「有」與「無」。』這些經文共同闡明了現果佛性。 第四，闡述當果佛性（未來將要結果的佛性）。《師子吼經》中說：『譬如有人，他有乳酪。有人問：『你有酥油嗎？』他回答：『我有酪，但現在還不是酥油。』因為通過巧妙的方法，確定將來可以得到酥油，所以說有酥油。眾生也是如此，都具有心。凡是有心者，必定能夠成就阿耨多羅三藐三菩提（無上正等正覺）。因為這個緣故，我常常宣說一切眾生都具有佛性。』 《迦葉品》中說：『如你先前所問，斷善根的人有佛性嗎？他們既有如來佛性，也有後身佛性。這兩種佛性因為障礙未來，所以可以稱為「無」。但畢竟能夠獲得，所以可以稱為「有」。』這些經文闡明了當果佛性。 第五，闡明非因非果、非常非無常的佛性。《德王品》中說：『善有二種，有漏和無漏。佛性既非有漏，也非無漏，所以不會斷滅。又有二種，一是常，一是無常。佛性既非常，也非無常，所以不會斷滅。』《師子吼經》中
【English Translation】 English version The Kashyapa Chapter says that the Buddhanature of a Bodhisattva in a future life (referring to a Bodhisattva who will become a Buddha in the future) has six aspects, and even the Buddhanature of a Bodhisattva in the first Bhumi (stage of enlightenment) has five aspects. These are all Buddhanatures of the past, present, and future. It also says that before attaining Bodhi (enlightenment), everything, including good and bad, can be called Buddhanature. These texts together reveal the Retributive Buddhanature (Buddhanature in karmic retribution) within the realm of defilement. Third, clarifying the Buddhanature of present result (Buddhanature that has already manifested its result). The Lion's Roar Sutra says: 'Buddhanature is both form and not-form, neither form nor not-not-form, both characteristic and not-characteristic, neither characteristic nor not-not-characteristic.' What is form? It refers to the Vajra body (indestructible Buddha body). What is not-form? It refers to the eighteen unshared qualities (eighteen unique virtues of the Buddha) that are not form. What is neither form nor not-not-form? It refers to having no fixed appearance. What is characteristic? It refers to the thirty-two marks (thirty-two auspicious marks of the Buddha). What is not-characteristic? It refers to the fact that the characteristics of all sentient beings do not appear. What is neither characteristic nor not-not-characteristic? It refers to being uncertain.' The Kashyapa Chapter says: 'The Tathagata's (Buddha's) Buddhanature has two aspects: one is 'existence,' and the other is 'non-existence.' 'Existence' refers to the thirty-two marks, eighty minor marks, ten powers, four fearlessnesses, and even immeasurable Samadhis (meditative states). This is called 'existence.' 'Non-existence' refers to the Tathagata's past good, bad, and neutral (neither good nor bad) deeds, and even the five skandhas (form, feeling, perception, volition, consciousness) and twelve links of dependent origination. This is called 'non-existence.' This is called the 'existence' and 'non-existence' of the Tathagata's Buddhanature.' These texts together clarify the Buddhanature of present result. Fourth, elaborating on the Buddhanature of future result (Buddhanature that will result in the future). The Lion's Roar Sutra says: 'For example, someone has milk and cheese. Someone asks: 'Do you have ghee (clarified butter)?' He replies: 'I have cheese, but it is not yet ghee.' Because through skillful means, it is certain that ghee can be obtained in the future, it is said that there is ghee. Sentient beings are also like this; they all have mind. Whoever has mind will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). For this reason, I always proclaim that all sentient beings have Buddhanature.' The Kashyapa Chapter says: 'As you asked earlier, do those who have severed their roots of goodness have Buddhanature? They have both the Tathagata's Buddhanature and the Buddhanature of a future life. Because these two Buddhanatures obstruct the future, they can be called 'non-existence.' But because they can ultimately be obtained, they can be called 'existence.'' These texts clarify the Buddhanature of future result. Fifth, clarifying the Buddhanature that is neither cause nor result, neither permanent nor impermanent. The Virtue King Chapter says: 'Goodness has two types: defiled and undefiled. Buddhanature is neither defiled nor undefiled, therefore it will not be cut off. There are also two types: one is permanent, and the other is impermanent. Buddhanature is neither permanent nor impermanent, therefore it will not be cut off.' In the Lion's Roar Sutra
言。佛性者有因有因因有果有果果。有因者即十二因緣。因因者即是智惠。有果者即是阿耨菩提。果果者即是無上大般涅槃。是等文同顯一心非因果性。所以然者。性凈本覺是無漏善。隨染眾善是有漏善。一心之體不常二門故非有漏非無漏。又佛果是常善。因是無常善。一心之體非因果非果故非常非無常。若心是因不能作果。如其是不能作果。良由一心非因非果故得作因亦能為果。亦作因因及為果果。故言佛性者有因有因因有果有果果。是故當知前說四門染凈二因當現二果其性無二唯是一心。一心之性唯佛所體。故說是心名為佛性。但依諸門顯此一性。非隨異門。而有別性即無有異。何得有一。由非一故能當諸門。由非異故諸門一味。佛性之義略判如是。上來所說涅槃佛性全為第二廣經宗竟。
第三明教體者。先敘異部后顯大乘。迦退論中以名句味以為經體。故彼論說。十二部經名何等法。答曰名身語身次第住故。若依雜心有二師說。如界品。八萬法陰皆色陰攝。以佛語之性故。有說名性者行陰攝。若準婆沙第四十卷。以音聲為教體者是佛陀提婆義。以名句味為教體者是和須蜜義。俱舍論中又出是二。如界品云。有諸師執佛正教言音為性。于彼入色陰攝。有諸師執文句為性。于彼師入行陰攝。有人說言。俱舍論
【現代漢語翻譯】 現代漢語譯本：佛說：『佛性有因、有因之因、有果、有果之果。』所謂『有因』，即是十二因緣（說明生命輪迴的十二個環節）。『因之因』，即是智慧（能洞察因緣的根本）。『有果』，即是阿耨多羅三藐三菩提（無上正等正覺，成佛的智慧）。『果之果』，即是無上大般涅槃（徹底解脫生死輪迴的境界）。這些經文共同顯示一心，而非因果的性質。為什麼這樣說呢？因為自性清凈的本覺是無漏的善，隨順染污而產生的眾善是有漏的善。一心之體不常處於二門（有漏、無漏）之中，所以既非有漏也非無漏。而且，佛果是常善，因是無常善。一心之體既非因也非果，所以非常也非無常。如果心是因，就不能作為果。如果心是果，就不能作為因。正因為一心非因非果，所以既能作為因，也能作為果，也能作為因之因，以及作為果之果。所以說佛性有因、有因之因、有果、有果之果。因此應當知道，前面所說的四門（常、樂、我、凈）染凈二因，當顯現二果（生死、涅槃），其性沒有二致，唯一是一心。一心之性唯有佛才能體證，所以說此心名為佛性。只是依據各種門徑來顯示這一自性，並非隨著不同的門徑，而有不同的自性，即沒有差異。既然沒有差異，又怎麼會有一呢？正因為並非單一，所以能對應各種門徑。正因為沒有差異，所以各種門徑都是同一味道。佛性的意義大致判斷如上。以上所說的《涅槃經》佛性，完全是為第二廣經宗所作的總結。 第三，闡明教體。先敘述不同部派的觀點，然後闡明大乘的觀點。《迦退論》中以名、句、味作為經的本體。所以該論說：『十二部經（佛經的十二種分類）的名是什麼法？』回答說：『名身、語身次第安住的緣故。』如果依據《雜心論》，有兩種說法。如《界品》所說，八萬法陰都由色陰所攝，因為佛語的性質的緣故。有人說名性屬於行陰所攝。如果按照《婆沙論》第四十卷，以音聲為教體的是佛陀提婆（Buddha-deva）的觀點，以名句味為教體的是和須蜜（Vasumitra）的觀點。《俱舍論》中又提出了這兩種觀點。如《界品》所說：『有些論師認為佛的正教以言音為自性，這屬於色陰所攝。有些論師認為文句為自性，這些論師認為屬於行陰所攝。』有人說，《俱舍論》
【English Translation】 English version: The Buddha said: 'Buddha-nature has cause, cause of cause, effect, and effect of effect.' 'Having cause' refers to the twelve links of dependent origination (the twelve links explaining the cycle of life and death). 'Cause of cause' refers to wisdom (the ability to see the root of dependent origination). 'Having effect' refers to Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the wisdom of becoming a Buddha). 'Effect of effect' refers to unsurpassed Maha-parinirvana (the state of complete liberation from the cycle of birth and death). These texts together reveal the one mind, not the nature of cause and effect. Why is this so? Because the self-nature pure original awareness is unconditioned good, and the many good deeds that arise in accordance with defilement are conditioned good. The substance of the one mind is not constantly in the two gates (conditioned, unconditioned), so it is neither conditioned nor unconditioned. Moreover, the fruit of Buddhahood is constant good, and the cause is impermanent good. The substance of the one mind is neither cause nor effect, so it is neither permanent nor impermanent. If the mind is a cause, it cannot act as an effect. If the mind is an effect, it cannot act as a cause. Precisely because the one mind is neither cause nor effect, it can act as a cause and also as an effect, and also as cause of cause and as effect of effect. Therefore, it is said that Buddha-nature has cause, cause of cause, effect, and effect of effect. Therefore, it should be known that the four gates (permanence, bliss, self, purity) of defilement and purity mentioned earlier, the two causes should manifest two effects (birth and death, Nirvana), and their nature is not different, only one mind. The nature of the one mind can only be realized by the Buddha, so it is said that this mind is called Buddha-nature. It is only based on various paths to reveal this one nature, not with different natures according to different paths, that is, there is no difference. Since there is no difference, how can there be one? Precisely because it is not singular, it can correspond to various paths. Precisely because there is no difference, all paths are of the same taste. The meaning of Buddha-nature is roughly judged as above. The above-mentioned Nirvana Sutra Buddha-nature is entirely a summary for the second Guangjing sect. Third, to clarify the teaching body. First, describe the views of different schools, and then clarify the views of Mahayana. In the Kāśyapīya (迦退論) school, name, sentence, and taste are regarded as the body of the sutra. Therefore, the treatise says: 'What is the name of the twelve divisions of the scriptures (the twelve categories of Buddhist scriptures)?' The answer is: 'Because the name-body and the speech-body abide in order.' If according to the Abhidharma-samuccaya (雜心論), there are two theories. As stated in the Dhatu (界品) chapter, the eighty-four thousand dharmaskandhas (法陰) are all included in the rupa-skandha (色陰), because of the nature of the Buddha's words. Some say that name-nature belongs to the samskara-skandha (行陰). If according to the fortieth volume of the Mahavibhasa (婆沙論), the view that sound is the teaching body is that of Buddha-deva (佛陀提婆), and the view that name, sentence, and taste are the teaching body is that of Vasumitra (和須蜜). The Abhidharmakosa (俱舍論) also puts forward these two views. As stated in the Dhatu (界品) chapter: 'Some teachers hold that the Buddha's true teaching has speech-sound as its nature, which belongs to the rupa-skandha (色陰). Some teachers hold that the text and sentences are the nature, and these teachers believe that it belongs to the samskara-skandha (行陰).' Some say that the Abhidharmakosa (俱舍論)
中有三師說。第三師義通取音聲名句為體。如法界品下文說言。諸師異判如是。眾生有八萬煩惱行相。謂欲瞋癡慢等差別故。為對治此行佛世尊正說八萬法陰。如八萬法陰相。五陰中色行二陰攝。以是文證得知評家取此第三也。雖有是說而實不然。所以然者。彼不能顯論文分齊。監取異文作是妄說。彼論前文已出二師說攝陰竟。
次說八萬法陰之量。一出三師義。此言諸師異判如是已下正成第三評家之說。說法陰量已竟。次欲更說五分法身十一切入等諸門攝義。是故條前成后之言八萬法陰相五陰中色行二陰攝。此言總條前二師義。是故當知彼說謬異。當知小乘諸部之內出教體性唯有二說更無第三也。若依成實。相續假聲以為教體。如彼論不相應行品云。有人言。名句字應是心不相應行。此事不然。□□□□法入所攝。解云。此論師意假聲詮用更無□□□□聲性色陰所攝。詮表之用意識所得唯□□□□□所攝也。大乘之中音聲名句及所詮義□□□□□雖無別體不相應行而有假立不相應行□□句行□所攝。由是道理異彼二宗。是義具如瑜伽論說。又彼論攝抉擇分言。云何為體。謂契經體略有二種。一文二義。文是所依。義是能依。云何為文。謂有六種。一者名身。二者句身。三者語身。四者字身。五者行相。□者機
【現代漢語翻譯】 現代漢語譯本： 中有三師的說法。第三師義通認為取音聲、名句作為教法的本體。如同《法界品》下文所說：『諸位法師的判決各不相同，就像這樣。』眾生有八萬種煩惱的行相，也就是貪慾、嗔恚、愚癡、傲慢等等的差別。爲了對治這些煩惱，佛世尊才正確宣說了八萬法陰。就像八萬法陰的相，被五陰中的色陰和行陰所包含。根據這段文字可以得知，評家採納了這第三種說法。雖然有這樣的說法，但實際上並非如此。為什麼這樣說呢？因為他不能清楚地顯示論文的分界，而是擅自選取不同的文字，做出這種錯誤的說法。那部論的前文已經闡述了兩位法師關於攝陰的說法。
接下來闡述八萬法陰的數量。首先提出第三師的觀點。『此言諸師異判如是』以下，正是成就第三位評家的說法。說法陰的數量已經完畢。接下來想要進一步闡述五分法身、十一切入等各種法門的攝義。因此，條列前文，成就後文的說法，『八萬法陰相五陰中色行二陰攝』。這句話是總括前兩位法師的觀點。因此，應當知道他的說法是錯誤的。應當知道小乘各部之內，關於教法體性的闡述只有兩種說法，沒有第三種。如果依據《成實論》，相續的假聲可以作為教法的本體。如同該論的《不相應行品》所說：『有人說，名句字應當是心不相應行。』這件事是不對的，[原文缺失]法入所攝。解釋說，這位論師的意思是，假聲的詮釋作用，沒有[原文缺失]聲性色陰所包含。詮釋表達的作用是意識所得到的，只有[原文缺失]所包含。大乘之中，音聲、名句以及所詮釋的意義[原文缺失]，即使沒有單獨的體性的不相應行，也有假立的不相應行[原文缺失]所包含。由於這個道理，才不同於那兩個宗派。這個意義詳細地記載在《瑜伽師地論》中。另外，該論的《攝抉擇分》說：『什麼是體？所謂契經的體，大致有兩種：一是文，二是義。文是所依，義是能依。』什麼是文？有六種：一是名身，二是句身，三是語身，四是字身，五是行相，六是機[原文缺失]。
【English Translation】 English version: There are three teachers' views on the intermediate state (中有). The third teacher, Yitong (義通), considers sound, names, and phrases as the substance (體) of the teachings. As stated in the lower section of the 'Dharmadhatu Chapter' (法界品): 'The judgments of the various teachers differ, like this.' Sentient beings have eighty-four thousand aspects of afflictions (煩惱), which are the differences of desire (欲), anger (瞋), delusion (癡), pride (慢), etc. To counteract these afflictions, the World Honored One (佛世尊) correctly proclaimed the eighty-four thousand Dharma aggregates (法陰). Like the characteristics of the eighty-four thousand Dharma aggregates, they are contained within the form aggregate (色陰) and the activity aggregate (行陰) of the five aggregates (五陰). According to this passage, it can be known that the commentator (評家) adopted this third view. Although there is such a statement, it is actually not the case. Why is this so? Because he cannot clearly show the boundaries of the thesis, but arbitrarily selects different texts to make this false statement. The previous text of that treatise has already explained the views of the two teachers regarding the inclusion of aggregates (攝陰).
Next, the quantity of the eighty-four thousand Dharma aggregates is explained. First, the viewpoint of the third teacher is presented. 'This statement, 'The judgments of the various teachers differ, like this,' is precisely to establish the statement of the third commentator. The explanation of the quantity of the Dharma aggregates is completed. Next, it is intended to further explain the meaning of the inclusion of the fivefold Dharmakaya (五分法身), the ten all-inclusive realms (十一切入), and other Dharma gates. Therefore, listing the previous text establishes the subsequent text, 'The characteristics of the eighty-four thousand Dharma aggregates are contained within the form aggregate and the activity aggregate of the five aggregates.' This sentence summarizes the views of the first two teachers. Therefore, it should be known that his statement is wrong. It should be known that within the various schools of Hinayana (小乘), there are only two statements regarding the nature of the teachings, and there is no third. If based on the Tattvasiddhi Shastra (成實論), the continuous hypothetical sound can be taken as the substance of the teachings. As stated in the 'Non-Corresponding Activities Chapter' (不相應行品) of that treatise: 'Some say that names, phrases, and words should be non-corresponding activities of the mind (心不相應行).' This is not correct, [original text missing] are included in the Dharma realm (法入). The explanation says that the meaning of this treatise is that the interpretive function of hypothetical sound does not include [original text missing] the nature of sound and form aggregate. The function of interpretation and expression is obtained by consciousness (意識), and is only included in [original text missing]. In Mahayana (大乘), sound, names, phrases, and the meaning being interpreted [original text missing], even if there are no non-corresponding activities with separate substance, there are hypothetical non-corresponding activities [original text missing] included. Because of this reason, it is different from those two schools. This meaning is recorded in detail in the Yogacarabhumi-sastra (瑜伽師地論). In addition, the Samgrahavastu (攝抉擇分) of that treatise says: 'What is the substance? The substance of the sutras (契經) is roughly of two kinds: one is the text (文), and the other is the meaning (義). The text is what is relied upon, and the meaning is what relies on it.' What is the text? There are six kinds: one is the collection of names (名身), two is the collection of phrases (句身), three is the collection of words (語身), four is the collection of letters (字身), five is the characteristics (行相), six is the opportunity [original text missing].
請乃至廣說。是論意者欲顯教體無別自□□□緣含能生物解故說諸緣為教體耳。于中余□□□□□如楞伽經疏中說 第四明教跡者。昔來□□□□南土諸師多依武都山隱士㔁[利-禾+(ㄙ/蟲)]義云。如□□□□說無出頓漸。花嚴等經是其頓教。餘名漸□□□內有其五時。一佛初成道已為提胃等說五戒十善人天教門。二佛成道已十二年中宣說三乘差別教門。未說空理。三佛成道已三十年中說空無相波若維摩思益等經。雖說三乘同觀于空未說一乘破三歸一。四佛成道已四十年後於八年中說法花經廣明一乘破三歸一。未說眾生皆有佛性。但彰如來壽過塵數未來所住復倍上數。不明佛常。是不了教。五佛臨涅槃說大涅槃。明諸眾生皆有佛性法身常住。是了義經。南土諸師多傳是義。北方師說般若等經皆了義。但其所宗各不同耳。如般若經等智惠為宗。維摩經等解脫為宗。法花經者一乘為宗。大涅槃經妙果為宗。皆是大解起行德究竟大乘了義之說。即破前說五時教言。如大品經往生品中。諸比丘聞說般若讚歎檀度遂脫三衣以用佈施。論中釋言。佛制三衣不畜得罪何犯戒為行施耶。以此在於十二年前佛未制戒。是故不犯。是以文證非局在於十二年後。又彼論云。須菩提聞說法花舉手低頭皆成佛道。是故今問退不退義。以是文
證般若之教未必局在於法花已前。破斷五時即為謬異。又復若言般若教中不破三乘淺化者。大品經中舍利弗問。若都不退定復不異。何故得有三乘差別不唯一乘。須菩提答無二無三若聞不怖能得菩提。此與法花無三言何別而分淺深耶。又若般若不說佛性淺者。涅槃經說佛性亦名般若波羅蜜亦名第一義空所。般若及空即是佛性。何得說云不明佛性。又大品說真如法性。論主釋云。法名涅槃不戲論法性名本分種。如黃石金性白石銀性。一切眾生有涅槃性。此與佛性有何差別而不說故是淺耶。又法花論云。所成壽命復倍上數者。此文示現如來常命。以巧方便顯多數量不可數知故。又言。我凈土不毀而眾生見燒盡者。報佛如來真凈土第一義諦之所攝故。既顯常命及真凈土。而言是不了說者不應道理。問南北二說何者為得為失。答若執一邊謂一向爾者。二說皆失。若就隨分無其義者。二說俱得。所以然者。佛說般若等諸教意廣大甚深淺通復不可定限於一邊故。又如隨時天臺智者問神人言。北立四宗會經意不。神人答言失多得少。又問成實論師立五教稱佛意不。神人答曰小勝四宗猶多過失。然天臺智者禪惠俱通舉世所重。凡聖難測。是知佛意深遠無限。而欲以四宗科于經旨亦以五時限於佛意。是猶以螺酌海用管𨶳天者耳。教跡淺深
【現代漢語翻譯】 現代漢語譯本： 如果認為般若的教義一定不如《法華經》之前的教義，或者認為否定五時判教就是錯誤的，這都是不對的。如果又說般若教中沒有破斥三乘的淺薄教化，那麼《大品般若經》中，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問：『如果都不退轉，那必定沒有差別，為什麼會有三乘的差別而不是唯一的佛乘呢？』須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）回答：『沒有二，沒有三，如果聽聞不怖畏，就能獲得菩提。』這與《法華經》中『無三』的說法有什麼區別，為什麼要分出深淺呢？ 如果又說般若沒有闡述佛性是淺薄的，那麼《涅槃經》說佛性也叫做般若波羅蜜（Prajñāpāramitā，智慧到彼岸），也叫做第一義空。般若和空就是佛性，怎麼能說是不明佛性呢？而且《大品般若經》說真如法性，論主解釋說：『法名為涅槃（Nirvāṇa，寂滅），不戲論法性名為本分種，就像黃石有金性，白石有銀性，一切眾生都有涅槃性。』這與佛性有什麼差別，為什麼要說因為沒有闡述佛性就是淺薄的呢？ 而且《法華經論》說：『所成就的壽命又比之前的數量增加一倍』，這段文字顯示瞭如來（Tathāgata，佛的稱號）的常住壽命，用巧妙的方便顯示了數量眾多，不可計數。又說：『我的凈土沒有毀壞，而眾生卻看見被燒盡』，這是因為報佛如來（Sambhogakāya-Tathāgata，報身佛）的真凈土屬於第一義諦的範疇。既然顯示了常住壽命和真凈土，卻說是不了義的說法，這是不合道理的。 問：南北兩家的說法哪一種是正確的，哪一種是錯誤的？答：如果執著於一邊，認為永遠都是這樣，那麼兩種說法都是錯誤的。如果就隨順一部分義理來說，那麼兩種說法都是正確的。之所以這樣說，是因為佛陀所說的般若等各種教義廣大甚深，既有淺顯的，也有不可測度的，不能固定地侷限於一邊。 又如隋朝時，天臺智者（智顗，天臺宗的實際創始人）問神人說：『北方立四宗，符合佛經的意義嗎？』神人回答說：『失去的多，得到的少。』又問成實論師立五教，符合佛陀的本意嗎？神人回答說：『比四宗稍微好一點，但還是有很多過失。』然而天臺智者禪定和智慧都通達，舉世敬重，凡人和聖人都難以測度。由此可知佛陀的本意深遠無限，而想要用四宗來概括佛經的宗旨，或者用五時來限制佛陀的本意，這就好像用螺殼來舀取大海，用竹管來窺視天空一樣。教義的深淺，
【English Translation】 English version: To assert that the teachings of Prajñā (般若，wisdom) are necessarily inferior to those before the Lotus Sūtra, or to deny the Five Periods of Teaching (五時判教) is erroneous. Furthermore, if one claims that the Prajñā teachings do not refute the shallow teachings of the Three Vehicles (三乘), then in the Larger Prajñā Sūtra, Śāriputra (舍利弗, one of the Buddha's ten principal disciples, known for his wisdom) asks: 'If there is no regression, then there must be no difference. Why are there distinctions of the Three Vehicles instead of just the One Vehicle?' Subhūti (須菩提, one of the Buddha's ten principal disciples, foremost in understanding emptiness) replies: 'There is neither two nor three. If one hears this without fear, one can attain Bodhi (菩提，enlightenment).' How does this differ from the Lotus Sūtra's statement of 'no three,' and why should they be distinguished as shallow and deep? If one also says that Prajñā does not explain Buddha-nature (佛性) and is therefore shallow, then the Nirvana Sūtra states that Buddha-nature is also called Prajñāpāramitā (般若波羅蜜，perfection of wisdom) and is also called the ultimate emptiness. Prajñā and emptiness are Buddha-nature. How can it be said that it does not clarify Buddha-nature? Moreover, the Larger Prajñā Sūtra speaks of Suchness (真如) and Dharma-nature (法性), and the commentator explains: 'Dharma is called Nirvāṇa (涅槃，liberation), and the non-conceptual Dharma-nature is called the inherent seed, just as yellow stone has the nature of gold, and white stone has the nature of silver. All sentient beings have the nature of Nirvāṇa.' What difference is there between this and Buddha-nature, that it should be considered shallow because it does not explain Buddha-nature? Furthermore, the Treatise on the Lotus Sūtra says: 'The life attained is doubled from the previous number.' This passage reveals the Tathāgata's (如來，the thus-gone one, an epithet of the Buddha) eternal life, using skillful means to show that the number is vast and uncountable. It also says: 'My pure land is not destroyed, but sentient beings see it as burned.' This is because the Sambhogakāya-Tathāgata's (報佛如來，reward body Buddha) true pure land belongs to the realm of ultimate truth. Since it reveals eternal life and the true pure land, it is unreasonable to say that it is an incomplete teaching. Question: Which of the Northern and Southern schools' interpretations is correct and which is wrong? Answer: If one clings to one side, thinking it is always the case, then both interpretations are wrong. If one considers them in terms of their partial meanings, then both interpretations are correct. The reason for this is that the Buddha's teachings, such as Prajñā, are vast and profound, with both shallow and immeasurable aspects, and cannot be fixedly limited to one side. Furthermore, as when the Tiantai Master Zhiyi (智顗，founder of the Tiantai school) asked a divine being: 'Do the Four Schools established in the North accord with the meaning of the scriptures?' The divine being replied: 'They lose more than they gain.' He also asked whether the Five Periods of Teaching established by the Satyasiddhi (成實論) master accord with the Buddha's intention. The divine being replied: 'It is slightly better than the Four Schools, but still has many faults.' However, the Tiantai Master Zhiyi was accomplished in both meditation and wisdom, respected by the world, and difficult for ordinary and holy beings to fathom. From this, it can be known that the Buddha's intention is infinitely profound, and to try to encompass the scriptures' meaning with the Four Schools, or to limit the Buddha's intention with the Five Periods, is like using a snail shell to scoop up the ocean, or using a bamboo tube to peer at the sky. The depth of the teachings,
略判如是。
涅槃經宗要
天治元年五月廿四日書之
【現代漢語翻譯】 現代漢語譯本： 略作如此判決。
《涅槃經》宗要
天治元年五月二十四日書
【English Translation】 English version: A brief judgment is made as such.
The Essentials of the Nirvana Sutra
Written on the 24th day of the fifth month of the first year of Tenji.