T38n1775_注維摩詰經

大正藏第 38 冊 No. 1775 注維摩詰經

No. 1775 [cf. No. 475]

注維摩詰經卷第一併序

後秦釋僧肇選

維摩詰不思議經者。蓋是窮微盡化。絕妙之稱也。其旨淵玄。非言象所測。道越三空。非二乘所議。超群數之表。絕有心之境。眇莽無為而無不為。罔知所以然而能然者不思議也。何則夫聖智無知而萬品俱照。法身無象而殊形並應。至韻無言而玄籍彌布。冥權無謀而動與事會。故能統濟群方。開物成務。利見天下於我無為。而惑者睹感照。因謂之智。觀應形則謂之身。覿玄籍便謂之言。見變動而謂之權。夫道之極者豈可以形言權智而語其神域哉。然群生長寢非言莫曉。道不孤運。弘之由人。是以如來命文殊于異方。召維摩於他土。爰集毗耶共弘斯道。此經所明統萬行則以權智為主。樹德本則以六度為根。濟蒙惑則以慈悲為首。語宗極則以不二為門。凡此眾說皆不思議之本也。至若借座燈王請飯香土手接大千室包乾象。不思議之跡也。然幽關難啟。聖應不同。非本無以垂跡。非跡無以顯本。本跡雖殊而不思議一也。故命侍者標以為名焉。大秦天王俊神超世玄心獨悟。弘至治于萬機之上。揚道化于千載之下。每尋玩茲典以為棲神之宅。而恨支竺

所出理滯于文。常恐玄宗墜于譯人。北天之運運通有在也。以弘始八年歲次鶉火一命大將軍常山公右將軍安成侯與義學沙門千二百人。于長安大寺請羅什法師重譯正本。什以高世之量冥心真境。既盡環中。又善方言。時手執梵文口自宣譯。道俗虔虔一言三複。陶冶精求務存聖意。其文約而詣。其旨婉而彰。微遠之言于茲顯然矣。余以闇短時預聽次。雖思乏參玄。然粗得文意。輒順所聞為之註解。略記成言述而無作。庶將來君子異世同聞焉。

維摩詰所說。

什曰。維摩詰秦言凈名。即五百童子之一也。從妙喜國來游此境。所應既周將還本土。欲顯其淳德以澤群生。顯跡悟時。要必有由故命同志詣佛。而獨不行。獨不行則知其疾也。何以知之。同志五百共遵大道。至於進德修善。動靜必俱。命凈國之會業之大者。而不同舉明其有疾。有疾故有問疾之會。問疾之會由凈國之集。凈國之集由凈名方便。然則此經始終所由良有在也。若自說而觀則眾聖齊功。自本而尋則功由凈名源其所由故曰維摩詰所說也。肇曰。維摩詰秦言凈名。法身大士也。其權道無方隱顯殊跡。釋彼妙喜現此忍土。所以和光塵俗因通道教。常與寶積俱游為法城之侶。其教緣既畢將返妙喜。故欲顯其神德以弘如來不思議解脫之道。至命寶積獨詣

【現代漢語翻譯】 現代漢語譯本： （前人）所提出的理論滯留在文字表面，我常常擔心深奧的佛理會因為翻譯者的水平而失真。北方民族的命運亨通自有其原因。在弘始八年，歲星執行到鶉火的位置，一命大將軍常山公、右將軍安成侯與一千二百名精通佛學的沙門，在長安大寺恭請鳩摩羅什法師重新翻譯經典，校正版本。鳩摩羅什大師以超越世俗的胸懷，用心體悟真理的境界。他既精通佛理，又擅長各種語言。當時他手持梵文原本，口中親自宣講翻譯。僧人和俗人都虔誠恭敬，一句經文反覆研習。大家精益求精，務求儲存佛經的真意。翻譯的文字簡潔而精到，經文的旨意委婉而明顯。那些細微深遠的道理，也因此變得清晰明瞭。我因為才疏學淺，有幸參與了聽講。雖然我的思辨能力不足以領悟深奧的佛理，但大致理解了經文的含義。於是我根據所聽到的內容，為之作了註解。只是略作記錄，闡述前人的觀點，而沒有自己的創作。希望將來的君子，即使身處不同的時代，也能聽到同樣的佛法。

《維摩詰所說經》

鳩摩羅什（Kumārajīva）法師說：『維摩詰（Vimalakīrti），用秦朝的語言來說就是凈名，他就是五百童子之一。從妙喜國（Abhirati）來到這個世界遊歷。他所應做的事情已經完成，將要返回自己的故鄉。他想要彰顯自己純潔的德行，以此來恩澤眾生。爲了顯現事蹟，啓發世人，必定要有原因，所以派遣自己的同伴去拜見佛陀，而自己獨自不去。為什麼獨自不去呢？因為他的五百位同伴都遵循著大道，在增進德行、修養善行的方面，行動和靜止必定在一起。派遣凈國（Abhirati）集會中修行精進的人，而不同時前往，說明他有疾病。因為有疾病，所以才有問疾的集會。問疾的集會，是由凈國（Abhirati）的集會引起的。凈國（Abhirati）的集會，是由凈名（Vimalakīrti）的方便法門引起的。那麼，這部經從始至終的由來，確實是有原因的。如果從自身來觀察，那麼眾聖的功德是相同的。如果從根本上來探尋，那麼功德是由凈名（Vimalakīrti）而起的。探尋它的由來，所以說《維摩詰所說經》。』 僧肇（Sengzhao）法師說：『維摩詰（Vimalakīrti），用秦朝的語言來說就是凈名，是法身大士。他運用權巧方便，隱沒和顯現不同的事蹟。在妙喜國（Abhirati）示現，又在這個娑婆世界示現。所以爲了與世俗同光，憑藉通道來教化眾生。他經常與寶積（Ratnakuta）一起遊歷，作為弘揚佛法的同伴。他的教化因緣已經完畢，將要返回妙喜國（Abhirati），所以想要彰顯他的神妙德行，以此來弘揚如來不可思議的解脫之道。因此派遣寶積（Ratnakuta）獨自前往。』

【English Translation】 English version: The theories put forth (by predecessors) are stuck on the surface of the text. I am constantly worried that the profound Buddhist doctrines will be distorted due to the translator's level. The fortune of the northern peoples is prosperous for a reason. In the eighth year of Hongshi, when the planet Jupiter was in the position of Chunhuo, the One-Command General, Duke of Changshan, and the Right General, Marquis of Ancheng, along with twelve hundred monks skilled in Buddhist studies, respectfully requested the Dharma Master Kumārajīva (meaning: life of the youth) at the Great Temple of Chang'an to re-translate the scriptures and correct the versions. The Great Master Kumārajīva, with a mind surpassing the mundane, used his heart to understand the realm of truth. He was not only proficient in Buddhist doctrines but also skilled in various languages. At that time, he held the Sanskrit original in his hand and personally proclaimed and translated it. Monks and laypeople were all reverent and respectful, studying each sentence of the scripture repeatedly. Everyone strived for perfection, seeking to preserve the true meaning of the Buddhist scriptures. The translated text was concise and precise, and the meaning of the scriptures was subtle and clear. Those subtle and profound principles thus became clear and understandable. Because of my limited talent and knowledge, I was fortunate to participate in the lectures. Although my ability to reason is not enough to comprehend the profound Buddhist doctrines, I generally understood the meaning of the text. Therefore, according to what I heard, I made annotations for it. I only made records, elaborating on the views of the predecessors, without my own creations. I hope that future gentlemen, even if they are in different eras, can hear the same Dharma.

The Sutra Spoken by Vimalakīrti.

The Dharma Master Kumārajīva (meaning: life of the youth) said: 'Vimalakīrti (meaning: pure name), in the language of the Qin Dynasty, means 'Pure Name.' He is one of the five hundred youths. He came from the Land of Abhirati (meaning: land of wonderful joy) to travel in this world. The things he should do have been completed, and he is about to return to his homeland. He wants to manifest his pure virtue in order to bestow grace upon all beings. In order to manifest events and enlighten people, there must be a reason, so he sent his companions to visit the Buddha, but he did not go alone. Why did he not go alone? Because his five hundred companions all follow the Great Path, and in terms of increasing virtue and cultivating good deeds, action and stillness must be together. Sending those who are advanced in practice from the assembly of the Pure Land (Abhirati), but not going at the same time, indicates that he has an illness. Because he has an illness, there is an assembly to inquire about his illness. The assembly to inquire about his illness is caused by the assembly of the Pure Land (Abhirati). The assembly of the Pure Land (Abhirati) is caused by the expedient means of Vimalakīrti (meaning: pure name). Therefore, the origin of this sutra from beginning to end has a reason. If we observe from ourselves, then the merits of all the sages are the same. If we seek from the root, then the merit arises from Vimalakīrti (meaning: pure name). Seeking its origin, therefore it is called 'The Sutra Spoken by Vimalakīrti.' The Dharma Master Sengzhao (meaning: assembly of monks) said: 'Vimalakīrti (meaning: pure name), in the language of the Qin Dynasty, means 'Pure Name.' He is a Dharma-body Bodhisattva. He uses skillful means, concealing and revealing different events. He manifests in the Land of Abhirati (meaning: land of wonderful joy), and also manifests in this Saha world. Therefore, in order to be in harmony with the mundane, he relies on the path to teach sentient beings. He often travels with Ratnakuta (meaning: treasure heap), as companions in propagating the Dharma. His karmic conditions for teaching have been completed, and he is about to return to the Land of Abhirati (meaning: land of wonderful joy), so he wants to manifest his miraculous virtue in order to promote the inconceivable liberation of the Tathagata. Therefore, he sent Ratnakuta (meaning: treasure heap) to go alone.'

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釋迦自留現疾。所以生問疾之端建微言之始。妙唱自彼故言其說。竺道生曰。維摩詰者此云無垢稱也。其晦跡五欲。超然無染。清名遐布。故致斯號。貴名求實者必重其說。說本表實。重之則終得所求。因斯近接有過聖言矣。

經。

肇曰。經者常也。古今雖殊。覺道不改。群邪不能沮。眾聖不能異。故曰常也。

一名不可思議解脫。

什曰。亦名三昧亦名神足。或令修短改度。或鉅細相容變化隨意。於法自在解脫無礙。故名解脫。能者能。然物不知所以故曰不思議。亦云。法身大士念即隨應。不入禪定然後能也。心得自在。不為不能所縛故曰解脫也。若直明法空。則乖于常習。無以取信。故現物隨心變。明物無定性。物無定性則其性虛矣。菩薩得其無定。故令物隨心轉。則不思議乃空之明證。將顯理宗故以為經之標也。肇曰。微遠幽深二乘不能測。不思議也。縱任無礙塵累不能拘。解脫也。此經始自於凈土。終於法供養。其中所明雖殊。然其不思議解脫一也。故總以為名焉。上以人名經。此以法名經。以法名經所以標榜旨歸。以人名經所以因人弘道者也。生曰。無垢之稱或止形跡。心不必然。故復言其解脫更為一名。不可思議者凡有二種。一曰理空。非惑情所圖。二曰神奇。非淺識所量。

【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼佛自己示現疾病，因此才有了問疾這件事，開啟了闡述精妙佛法的開端。美妙的唱頌源於維摩詰，所以說那是他的說法。竺道生說：『維摩詰』，這裡的意思是『無垢稱』。他隱藏自己的軌跡於五欲之中，卻超然物外，沒有被污染。清高的名聲遠播，因此得到了這個稱號。重視名聲而追求實際的人，必定會看重他的說法。說法的根本在於彰顯實際，重視它最終就能得到所求。因此，可以由此接近並獲得聖人的教誨。

經。

肇法師說：『經』的意思是『常』，雖然古今不同，覺悟的道理卻不會改變。各種邪說不能阻撓它，眾多聖人不能改變它，所以叫做『常』。

一名不可思議解脫。

鳩摩羅什說：也叫『三昧』，也叫『神足』。有時使長短改變尺度，有時使巨大和細小相互容納，變化隨心所欲。在佛法中自在解脫，沒有阻礙，所以叫做『解脫』。『能』是能夠的意思。然而事物不知道其中的原因，所以叫做『不可思議』。也可以說，法身大士心念一動就能隨之應驗，不進入禪定也能做到。心得到自在，不被不能所束縛，所以叫做『解脫』。如果直接闡明法空，就違背了常人的習慣，無法取信於人。所以示現事物隨心變化，說明事物沒有固定的性質。事物沒有固定的性質，那麼它的本性就是虛空的。菩薩得到了事物沒有固定性質的道理，所以能讓事物隨心運轉。那麼『不可思議』就是空性的明顯證據。將要彰顯佛法的根本宗旨，所以把它作為經的標題。肇法師說：微妙深遠，二乘（聲聞乘和緣覺乘）不能測度，所以是『不可思議』。縱任無礙，塵世的煩惱不能束縛，所以是『解脫』。這部經開始於凈土，結束於法供養。其中所闡明的道理雖然不同，但它的『不可思議解脫』是一致的。所以總的用它作為經的名字。上面用人名來命名經，這裡用佛法來命名經。用佛法來命名經，是爲了標明經的宗旨和歸宿。用人名來命名經，是爲了通過人來弘揚佛法。竺道生說：『無垢』的稱號或許只是指外在的形跡，內心不一定如此。所以又說『解脫』，作為另一個名稱。『不可思議』有兩種：一種是理空，不是迷惑的情感所能理解的；另一種是神奇，不是淺薄的見識所能衡量的。

【English Translation】 English version: Śākyamuni Buddha himself manifested illness, hence the arising of the inquiry about illness, initiating the exposition of subtle Dharma. The wonderful chanting originates from Vimalakīrti (He whose name is stainless), therefore it is said to be his teaching. Zhu Daosheng said: 'Vimalakīrti', here means 'Stainless Name'. He conceals his traces within the five desires, yet transcends them, being unpolluted. His pure reputation spreads far and wide, hence he received this title. Those who value reputation and seek reality will surely value his teachings. The essence of the teachings lies in revealing reality, valuing it will ultimately lead to obtaining what is sought. Therefore, one can approach and obtain the teachings of the saints through this.

Sūtra.

Master Zhao said: 'Sūtra' means 'constant'. Although ancient and modern times differ, the path to enlightenment does not change. Various heresies cannot obstruct it, and numerous saints cannot alter it, therefore it is called 'constant'.

Named Inconceivable Liberation.

Kumārajīva said: It is also called 'Samādhi', also called 'Divine Power'. Sometimes it causes length and shortness to change measure, sometimes it allows the large and small to accommodate each other, transformations are as one wishes. In the Dharma, one is free and liberated, without hindrance, therefore it is called 'Liberation'. 'Capable' means able. However, things do not know the reason why, so it is called 'Inconceivable'. It can also be said that a Bodhisattva of the Dharma body responds immediately upon thought, and can do so without entering Samādhi. The mind obtains freedom, and is not bound by inability, therefore it is called 'Liberation'. If one directly explains the emptiness of Dharma, it would violate common habits and be difficult to gain trust. Therefore, it manifests things changing according to the mind, explaining that things have no fixed nature. If things have no fixed nature, then their essence is emptiness. Bodhisattvas obtain the understanding that things have no fixed nature, so they can make things turn according to the mind. Then 'Inconceivable' is clear evidence of emptiness. It is going to reveal the fundamental principle of the Dharma, so it is used as the title of the Sūtra. Master Zhao said: Subtle and profound, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot fathom it, so it is 'Inconceivable'. Free and unhindered, worldly afflictions cannot bind it, so it is 'Liberation'. This Sūtra begins with the Pure Land and ends with Dharma offering. Although the principles explained within it are different, its 'Inconceivable Liberation' is consistent. Therefore, it is collectively used as the name of the Sūtra. Above, the Sūtra is named after a person, here the Sūtra is named after the Dharma. Naming the Sūtra after the Dharma is to indicate the Sūtra's purpose and destination. Naming the Sūtra after a person is to promote the Dharma through the person. Zhu Daosheng said: The title 'Stainless' may only refer to external appearances, the mind is not necessarily so. Therefore, 'Liberation' is mentioned again, as another name. There are two types of 'Inconceivable': one is the emptiness of principle, which cannot be conceived by deluded emotions; the other is miraculous, which cannot be measured by shallow knowledge.

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若體夫空理則脫思議之惑。惑既脫矣則所為難測。維摩詰今動靜皆神奇。必脫諸惑。脫惑在於體空。說空是其所體。是以無垢之名信而有徴。名茍有徴。其求愈到。到于求者何患不悟乎。

佛國品第一

什曰。經始終由於凈國。故以佛國冠于篇也。

如是。

肇曰。如是信順辭。夫信則所言之理順。順則師資之道成。經無豐約。非信不傳。故建言如是。

我聞。

什曰。若不言聞則是我自有法。我自有法則情有所執。情有所執諍亂必興。若言我聞則我無法．則無所執。得失是非歸於所聞。我既無執彼亦無競。無執無競諍何由生。又云愛有二種。一五欲愛。二法愛。外道出家能斷欲愛不斷法愛。故情有所執。佛弟子兼除二愛。法愛既盡執競都息。經始稱我聞存於此也。肇曰。出經者明己親承聖旨無傳聞之謬也。

一時。

什曰。說經時也。肇曰。法王啟運嘉集之時也。

佛在毗耶離。

什曰。據佛所在方也。毗言稻土之所宜也。耶離言廣嚴。其地平廣莊嚴。肇曰。毗耶離國土名也。秦言廣嚴。其土平廣嚴事因以為名也。

菴羅樹園。

什曰。庵羅樹其果似桃而非桃也。肇曰。庵羅果樹名也。其果似桃而非桃。先言奈氏事在他經。

與

【現代漢語翻譯】 現代漢語譯本：如果能夠體會空的真理，就能擺脫思議的迷惑。迷惑既然擺脫了，那麼所作所為就難以預測。維摩詰（Vimalakirti）如今的動靜都顯得神奇，必定是擺脫了各種迷惑。擺脫迷惑在於體會空性，宣說空性是他所體會的。因此，『無垢』（Vimala）這個名字真實而有徵驗。名字如果真實有徵驗，那麼他的求索就越發深入。對於求索的人來說，還擔心不能領悟嗎？

佛國品第一

什曰：這部經始終圍繞著清凈佛國，所以用『佛國』來作為篇章的開端。

如是。

肇曰：『如是』是表示信順的言辭。信，那麼所說的道理就順暢；順，那麼師徒之間的道義就成就。經典無論內容多少，沒有信心就無法流傳。所以一開始就說『如是』。

我聞。

什曰：如果不說『我聞』，那就是說我自己有法。我自己有法，那麼情感上就會有所執著。情感上有所執著，爭論和混亂就必然產生。如果說『我聞』，那麼我就沒有自己的法，也就沒有執著。得失是非都歸於所聞。我既然沒有執著，對方也就沒有競爭。沒有執著，沒有競爭，爭論從何而生？又說愛有兩種：一是五欲愛，二是法愛。外道出家能夠斷除欲愛，卻不能斷除法愛。所以情感上有所執著。佛的弟子兼除這兩種愛。法愛既然斷盡，執著和競爭就都停止了。經典開始稱『我聞』，就在於此。肇曰：著經的人表明自己親自承受佛的旨意，沒有傳聞的謬誤。

一時。

什曰：是說經的時間。肇曰：是佛法之王開啟教化，大眾聚集的時刻。

佛在毗耶離（Vaishali）。

什曰：是根據佛所在的地方說的。『毗』（Vi）的意思是稻米適宜生長的地方。『耶離』（shali）的意思是廣嚴，那裡的土地平坦寬廣而莊嚴。肇曰：毗耶離是國名。秦朝話說是廣嚴，那裡的土地平坦寬廣，因為莊嚴的事物而得名。

菴羅樹園（Amra garden）。

什曰：庵羅樹，它的果實像桃子但不是桃子。肇曰：庵羅是果樹的名字，它的果實像桃子但不是桃子。先前說的奈氏的事在其他經典里。

【English Translation】 English version: If one can embody the truth of emptiness, then one can escape the delusion of conceptual thought. Once delusion is escaped, one's actions become unpredictable. Vimalakirti (Vimalakirti), in his movements and stillness, now appears miraculous, surely having escaped all delusions. Escaping delusion lies in embodying emptiness, and expounding emptiness is what he embodies. Therefore, the name 'Vimala' (Vimala, meaning 'stainless') is trustworthy and has evidence. If the name has trustworthy evidence, then his seeking becomes even more profound. For one who seeks so deeply, what worry is there of not attaining enlightenment?

Chapter 1: The Buddha Land

Kumarajiva says: This sutra consistently focuses on the pure Buddha land, hence 'Buddha Land' is used to begin the chapter.

Thus have I heard.

Zhao says: 'Thus' is a word of faith and compliance. With faith, the principles spoken are coherent; with coherence, the way of teacher and disciple is established. Whether a sutra is long or short, it cannot be transmitted without faith. Therefore, it begins with 'Thus'.

I heard.

Kumarajiva says: If one does not say 'I heard,' it implies that I have my own Dharma. If I have my own Dharma, then there will be attachment in my emotions. If there is attachment in my emotions, disputes and chaos will inevitably arise. If one says 'I heard,' then I have no Dharma of my own, and thus no attachment. Gains and losses, right and wrong, are attributed to what was heard. Since I have no attachment, the other party will have no competition. Without attachment and competition, how can disputes arise? Furthermore, it is said that there are two kinds of love: one is the love of the five desires, and the other is the love of Dharma. Non-Buddhist renunciates can cut off desire-love but cannot cut off Dharma-love. Therefore, there is attachment in their emotions. Buddhist disciples eliminate both kinds of love. Once Dharma-love is exhausted, attachment and competition cease altogether. The sutra begins with 'I heard' for this reason. Zhao says: The one who compiled the sutra clarifies that he personally received the Buddha's teachings, without the error of hearsay.

At one time.

Kumarajiva says: This refers to the time when the sutra was spoken. Zhao says: It is the time when the Dharma King initiated his teachings, and the assembly gathered.

The Buddha was in Vaishali (Vaishali).

Kumarajiva says: This is according to the location where the Buddha was. 'Vi' (Vi) means a place where rice is suitable for growing. 'shali' (shali) means broad and majestic; the land there is flat, broad, and majestic. Zhao says: Vaishali is the name of a country. In the Qin dynasty language, it means broad and majestic; the land there is flat and broad, and it is named after its majestic affairs.

In the Amra garden (Amra garden).

Kumarajiva says: The Amra tree, its fruit resembles a peach but is not a peach. Zhao says: Amra is the name of a fruit tree; its fruit resembles a peach but is not a peach. The matter of the Nais previously mentioned is in other sutras.

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大比丘眾八千人俱。

肇曰。比丘秦言或名凈乞食。或名破煩惱。或名凈持戒。或名能怖魔。天竺一名該此四義。秦言無一名以譯之。故存義名焉。別本云摩訶比丘僧八千人俱。什曰。共聞經人也。舉時方人三事以證其所聞也。摩訶秦言大亦言勝亦言多。於一切眾中最上。天人所宗故言大。能勝九十六種論議故言勝。其數八千故言多。比丘秦言破煩惱亦言乞士。除五種邪命養法身故言乞士。比丘菩薩不合數者。以比丘儘是肉身。菩薩多是法身。身異故。若肉身菩薩未正位取證心異故。以二因緣比丘菩薩不合說也。所以先羅漢后菩薩者。人謂菩薩未盡諸漏智慧未具。羅漢三漏既盡智慧成就。隨人情所推以為先後耳。

菩薩三萬二千。

肇曰。菩薩正音云菩提薩埵。菩提佛道名也。薩埵秦言大心眾生。有大心入佛道名菩提薩埵。無正名譯也。別本云菩薩三萬二千得大神通。什曰。大士凡有三種。一者出家二者在家三者他方來。複次一者結業身。二者法身。此中菩薩多是法身。然應感之形與物同跡。物或齊其所見而生劣想。故舉大數然後序德也。梵本云。神通智慧本事已作。六度諸法即通慧之因。通慧之因即本事也。

眾所知識。

肇曰。大士處世猶日月昇天。有目之士誰不知識。別本云。

【現代漢語翻譯】 現代漢語譯本： 與八千位大比丘（Mahābhikṣu，指受過具足戒的出家男子）聚集在一起。 肇法師解釋說：『比丘』在秦語中，有時被稱為『凈乞食』，有時被稱為『破煩惱』，有時被稱為『凈持戒』，有時被稱為『能怖魔』。在天竺（古印度）的一個名稱可以涵蓋這四種含義，但秦語中沒有一個詞可以完全翻譯它，所以保留了這個音譯的名稱。另一個版本說，『與八千位摩訶比丘僧（Mahābhikṣu-saṃgha，指大比丘僧團）聚集在一起。』鳩摩羅什（Kumārajīva）解釋說：『他們是一起聽聞佛經的人。』列舉時間、地點和人物這三件事，是爲了證明他們所聽聞的佛經的真實性。『摩訶』在秦語中是『大』、『勝』或『多』的意思。在一切大眾之中最為殊勝，為天人所尊崇，所以稱為『大』。能夠戰勝九十六種外道的論議，所以稱為『勝』。人數有八千之多，所以稱為『多』。比丘在秦語中是『破煩惱』，也稱為『乞士』。因為他們去除五種邪命的養活方式，以清凈的方式乞食來養活色身，所以稱為『乞士』。比丘和菩薩（Bodhisattva）不合並計算的原因是，比丘大多是肉身，而菩薩大多是法身，身形不同。如果是肉身菩薩，因為他們還未證得正位，心境不同。因為這兩個原因，比丘和菩薩不放在一起計算。之所以先說羅漢（Arhat）后說菩薩，是因為人們認為菩薩還未斷盡諸漏，智慧還未圓滿。而羅漢已經斷盡三漏，智慧已經成就。這是順應人們的看法，才這樣排列先後順序。』 與三萬二千位菩薩在一起。 肇法師解釋說：『菩薩』的正確發音是『菩提薩埵（Bodhisattva）』。『菩提』是佛道的意思。『薩埵』在秦語中是『大心眾生』的意思。具有大心進入佛道的人，稱為『菩提薩埵』，沒有一個確切的詞可以翻譯它。另一個版本說，『與三萬二千位得到大神通的菩薩在一起。』鳩摩羅什解釋說：『大士（Mahāsattva，菩薩的別稱）大致有三種：一是出家的，二是在家的，三是從他方世界來的。進一步說，一是結業身，二是法身。』這裡所說的菩薩大多是法身。然而，他們應化示現的形體與世間眾生相同，世人或許會因為只看到他們所顯現的一面而產生輕視的想法。所以先列舉龐大的數量，然後再敘述他們的功德。梵文字中說，他們已經成就了神通、智慧和本事。六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）等諸法是通達智慧的原因，通達智慧的原因就是本事。 為大眾所熟知。 肇法師解釋說：『大士在世間，就像日月升上天空一樣，有眼睛的人誰不認識呢？』另一個版本說：

【English Translation】 English version: Together with eight thousand great Bhikshus (Mahābhikṣu, fully ordained monks). Master Zhao said: 'Bhikshu' in the Qin language (ancient Chinese) is sometimes called 'pure mendicant,' sometimes 'breaker of afflictions,' sometimes 'pure holder of precepts,' and sometimes 'one who can frighten demons.' In India (ancient India), one name can encompass these four meanings, but there is no single word in the Qin language that can fully translate it, so the transliterated name is retained. Another version says, 'Together with eight thousand Mahābhikṣu-saṃgha (great Bhikshu Sangha, great monastic community).' Kumārajīva explained: 'They are people who hear the sutras together.' Listing the three things of time, place, and people is to prove the authenticity of the sutras they heard. 'Mahā' in the Qin language means 'great,' 'superior,' or 'many.' It is the most supreme among all the assembly, revered by gods and humans, so it is called 'great.' It can defeat the arguments of ninety-six kinds of heretics, so it is called 'superior.' The number is as many as eight thousand, so it is called 'many.' The reason why Bhikshus and Bodhisattvas (Bodhisattva) are not counted together is that Bhikshus are mostly physical bodies, while Bodhisattvas are mostly Dharma bodies, and their forms are different. If they are physical Bodhisattvas, because they have not yet attained the right position, their minds are different. For these two reasons, Bhikshus and Bodhisattvas are not counted together. The reason why Arhats (Arhat) are mentioned before Bodhisattvas is that people think that Bodhisattvas have not yet exhausted all the outflows and their wisdom is not yet complete. Arhats have exhausted the three outflows and their wisdom has been accomplished. This is to follow people's views that this order is arranged.' Together with thirty-two thousand Bodhisattvas. Master Zhao said: 'The correct pronunciation of 'Bodhisattva' is 'Bodhisattva (Bodhisattva).' 'Bodhi' means the Buddha's path. 'Sattva' in the Qin language means 'great-minded being.' A person with a great mind who enters the Buddha's path is called 'Bodhisattva,' and there is no exact word to translate it. Another version says, 'Together with thirty-two thousand Bodhisattvas who have attained great supernatural powers.' Kumārajīva explained: 'Mahāsattvas (Mahāsattva, another name for Bodhisattvas) are roughly of three types: first, those who have left home; second, those who are at home; and third, those who come from other worlds.' Furthermore, one is the karma body, and the other is the Dharma body. Most of the Bodhisattvas mentioned here are Dharma bodies. However, their manifested forms are the same as those of sentient beings in the world, and people may have contemptuous thoughts because they only see the side they manifest. Therefore, first list the large number, and then describe their merits. The Sanskrit text says that they have accomplished supernatural powers, wisdom, and abilities. The six Pāramitās (Pāramitā, giving, morality, patience, diligence, meditation, wisdom) and other dharmas are the cause of penetrating wisdom, and the cause of penetrating wisdom is ability. Known by all. Master Zhao said: 'Mahāsattvas in the world are like the sun and moon rising in the sky, who with eyes does not know them?' Another version says:

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眾所敬仰。什曰。梵本云。多知多識。顯德應時故物咸知識。物咸知識故敬之者眾。此義則出也。

大智本行皆悉成就。

肇曰。大智一切種智也。此智以六度六通眾行為本。諸大士已備此本行。

諸佛威神之所建立。

什曰。佛威神建立言佛所念也。為佛所念則莫能沮壞。猶如魚子為母所念必得成就也。肇曰。天澤無私不潤枯木。佛威雖普不立無根。所建立者道根必深也。

為護法城受持正法。

什曰。法城即實相法也。使物無異見故言護也。複次一切經法皆名法城。護持宣佈令不壞也。有能持正法者亦兼護之也。肇曰。外為護法之城。內有受持之固。

能師子吼。

肇曰。師子吼無畏音也。凡所言說不畏群邪異學。諭師子吼眾獸下之。師子吼曰美演法也。

名聞十方。

什曰。上言多知多識者謂現跡二方化淳一國。物沾其惠又識其人。今云名聞十方者。謂道風遐扇聞其名也。肇曰。行滿天下。稱無不普。

眾人不請友而安之。

什曰。為利有二種。若今世後世。物以利交故請而後動。聖以慈應故不祈而往。往必與親。親必為護。故曰不請友而安之。肇曰。真友不待請。譬慈母之赴嬰兒也。

紹隆三寶能使不絕。

肇曰。

【現代漢語翻譯】 現代漢語譯本： 受眾人敬仰。鳩摩羅什（Kumārajīva）說：梵文版本說的是『多知多識』，意思是顯揚德行應合時宜，所以事物都認識他；事物都認識他，所以尊敬他的人就多。這就是這個意思的由來。

大智慧和根本的修行都完全成就。

僧肇（Sengzhao）說：大智慧就是一切種智。這種智慧以六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）和六通（abhijñā，天眼通、天耳通、他心通、宿命通、神足通、漏盡通）等眾多行為為根本。諸位大菩薩已經具備了這些根本的修行。

諸佛的威神之力所建立。

鳩摩羅什（Kumārajīva）說：佛的威神建立，意思是佛所憶念。被佛所憶念，就沒有什麼能夠阻礙破壞。就像魚的卵被母親所憶念，必定能夠成就一樣。僧肇（Sengzhao）說：上天的恩澤沒有偏私，不會滋潤枯木。佛的威德雖然普遍，也不會扶植沒有根基的事物。所建立的人，道根必定深厚。

爲了守護佛法之城，受持正法。

鳩摩羅什（Kumārajīva）說：法城就是實相法。使事物沒有不同的見解，所以說是守護。再次，一切經法都叫做佛法之城，守護保持並宣揚，使之不被破壞。有能夠受持正法的人，也兼顧守護他們。僧肇（Sengzhao）說：外在是守護佛法之城，內在有受持的穩固。

能夠作獅子吼。

僧肇（Sengzhao）說：獅子吼是無畏的聲音。凡是所說的話，不畏懼各種邪見和異端學說。比喻獅子吼叫，各種野獸都會降伏。獅子吼的意思是讚美演說佛法。

名聲傳遍十方。

鳩摩羅什（Kumārajīva）說：上面說『多知多識』，是指顯現在二方，教化淳樸的國土，事物都沾染他的恩惠，又認識他這個人。現在說名聲傳遍十方，是指道風遠遠傳播，聽到他的名聲。僧肇（Sengzhao）說：德行圓滿天下，稱讚沒有不普遍的。

眾人不請，（他）也像朋友一樣使他們感到安樂。

鳩摩羅什（Kumārajīva）說：利益有兩種，指今世和後世的利益。人們因為利益而交往，所以請求之後才行動。聖人因為慈悲而應允，所以不祈求就前往。前往必定親近，親近必定為之守護，所以說不請也像朋友一樣使他們感到安樂。僧肇（Sengzhao）說：真正的朋友不需要請求，就像慈母奔向嬰兒一樣。

繼承和發揚光大三寶（Triratna，佛、法、僧），能夠使之不絕。

僧肇（Sengzhao）說：

【English Translation】 English version: Revered by all. Kumārajīva said: The Sanskrit version says 'knowing much and being very knowledgeable,' meaning that manifesting virtue is timely, so all things recognize him; because all things recognize him, many people respect him. This is the origin of this meaning.

Great wisdom and fundamental practices are all perfectly accomplished.

Sengzhao said: Great wisdom is all-knowing wisdom (sarvajñāna). This wisdom is based on the Six Perfections (paramita, generosity, morality, patience, diligence, meditation, wisdom) and the Six Supernormal Powers (abhijñā, the divine eye, the divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows). All great Bodhisattvas have already possessed these fundamental practices.

Established by the majestic power of all Buddhas.

Kumārajīva said: The establishment by the Buddha's majestic power means that the Buddha is mindful of it. Being mindful of by the Buddha, nothing can hinder or destroy it. Just like the eggs of a fish being mindful of by its mother, they will surely be accomplished. Sengzhao said: Heaven's grace is impartial and does not nourish withered trees. Although the Buddha's majestic power is universal, it does not establish those without roots. Those who are established must have deep roots in the Dharma.

To protect the city of Dharma and uphold the True Dharma.

Kumārajīva said: The city of Dharma is the Dharma of true reality (bhūtatathatā). It prevents things from having different views, so it is called protection. Furthermore, all sutras and teachings are called the city of Dharma, protecting, maintaining, and proclaiming them so that they are not destroyed. Those who can uphold the True Dharma also protect it. Sengzhao said: Outwardly, it is protecting the city of Dharma; inwardly, there is the firmness of upholding.

Able to roar like a lion.

Sengzhao said: The lion's roar is a fearless sound. Whatever is said is not afraid of various heresies and heterodox teachings. It is like a lion roaring, and all beasts will submit. The lion's roar means praising and expounding the Dharma.

Name heard in the ten directions.

Kumārajīva said: The above saying 'knowing much and being very knowledgeable' refers to appearing in two directions and transforming a simple and pure land, where things are stained by his grace and also recognize him as a person. Now, saying that the name is heard in the ten directions means that the wind of the Dharma spreads far and wide, and his name is heard. Sengzhao said: Virtuous conduct fills the world, and praise is universal.

Without being invited by the crowd, (he) makes them feel at peace like a friend.

Kumārajīva said: There are two kinds of benefits, referring to the benefits of this life and the next life. People associate with each other because of benefits, so they act after being invited. Sages respond with compassion, so they go without being asked. Going will surely be intimate, and intimacy will surely protect, so it is said that without being invited, he makes them feel at peace like a friend. Sengzhao said: A true friend does not need to be invited, just like a loving mother rushing to a baby.

Continuing and promoting the Three Jewels (Triratna, Buddha, Dharma, Sangha), able to make them not be cut off.

Sengzhao said:

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繼佛種則三寶隆別本云。興隆三寶能使不絕。什曰。非直顯明三寶宣通經法之謂也。謂能積善累功自致成佛。成佛則有法。有法則有僧。不絕之功事在來劫。今言不絕則必能也。又于其中間自行化人。我既化人人亦化物。物我俱成。三寶彌隆。眾生無盡故三寶亦不絕也。

降伏魔怨制諸外道。

什曰。魔四魔得無生忍煩惱永斷故降欲魔。得法身則更不得身故降身魔。無身則無死故降死魔。無三魔則波旬不得其便故降天魔也。伏外道如令舍利弗與外道論議。七日七夜然後得勝。斯其類也。肇曰。魔四魔也。外道九十六種道也。

悉已清凈永離蓋纏。

什曰。離蓋纏有三種。一者持戒清凈蓋纏不起。二者世俗道斷。斷而未盡。當其不起亦名為離。此中得無生法忍滅盡離也。肇曰。蓋五蓋纏十纏。亦有無量纏。身口意三業悉凈則蓋纏不能累也。

心常安住無閡解脫。

什曰。不思議解脫即其類也。於事無閡故言無閡。無閡故解脫。或於一事乃至百千。或於一國至恒沙國。于中通達自在無閡。未能如佛一切無閡。肇曰。此解脫七住所得。得此解脫則于諸法通達無閡。故心常安住也。

念定總持辯才不斷。

肇曰。念正念。定正定。總持謂持善不失持惡不生。無所漏忘謂之持

【現代漢語翻譯】 現代漢語譯本：

『繼承佛種則三寶興隆』，別本上說：『興隆三寶能使三寶不絕』。鳩摩羅什（Kumārajīva）說：『不僅僅是顯明三寶，宣通經法的意思。而是說能夠積累善行功德，最終成就佛果。成就佛果，自然有佛法。有了佛法，自然有僧侶。三寶不絕的功德，在於未來的劫數。現在說不絕，就必定能夠做到。』又在其中間自行化他，我既然能教化他人，他人也能教化他人，物我都能成就，三寶更加興隆。眾生沒有窮盡，所以三寶也不會斷絕。 『降伏魔怨，制伏各種外道。』 鳩摩羅什（Kumārajīva）說：『魔有四種魔，得到無生法忍，煩惱永遠斷絕，所以能降伏欲魔。得到法身，就不會再有肉身，所以能降伏身魔。沒有肉身，就不會有死亡，所以能降伏死魔。沒有這三種魔，波旬（Pāpīyas）就無法得逞，所以能降伏天魔。』制伏外道，就像舍利弗（Śāriputra）與外道辯論，七天七夜之後才得勝，就是這類例子。僧肇說：『魔就是四魔。外道就是九十六種外道。』 『完全清凈，永遠脫離蓋纏。』 鳩摩羅什（Kumārajīva）說：『脫離蓋纏有三種。一是持戒清凈，蓋纏不起。二是世俗道斷，斷了但沒有完全斷盡，當它不起作用時，也稱為脫離。這裡指的是得到無生法忍，滅盡煩惱，從而脫離蓋纏。』僧肇說：『蓋指五蓋，纏指十纏。也有無量的纏縛。身口意三業都清凈，那麼蓋纏就不能束縛。』 『內心常常安住，沒有阻礙，得到解脫。』 鳩摩羅什（Kumārajīva）說：『不可思議的解脫就是這類。對於事物沒有阻礙，所以說沒有阻礙。沒有阻礙，所以能解脫。或者對於一件事，乃至百千件事，或者對於一個國家，乃至恒河沙數個國家，在其中通達自在，沒有阻礙。』未能像佛一樣一切都沒有阻礙。僧肇說：『這種解脫是七住菩薩所得到的。得到這種解脫，那麼對於諸法通達無礙，所以內心常常安住。』 『念、定、總持、辯才，永不間斷。』 僧肇說：『念是正念。定是正定。總持是指保持善法不失，保持惡法不生。沒有遺漏忘記，就叫做總持。』

【English Translation】 English version:

'Continuing the Buddha-seed will cause the Three Jewels to flourish.' Another version says: 'Promoting the Three Jewels can ensure they never cease.' Kumārajīva (釋鳩摩羅什) said: 'It's not merely about illuminating the Three Jewels and propagating the scriptures. It means accumulating good deeds and merits, ultimately attaining Buddhahood. With Buddhahood, there will naturally be Dharma. With Dharma, there will naturally be Sangha. The merit of the Three Jewels never ceasing lies in future kalpas (劫數). Saying it will never cease now means it will definitely be achieved.' Furthermore, in the meantime, one cultivates oneself and transforms others. Since I can transform others, others can also transform others. Both self and others are accomplished, and the Three Jewels flourish even more. Sentient beings are inexhaustible, so the Three Jewels will also never cease. 'Subduing demonic forces and controlling various heretics.' Kumārajīva (釋鳩摩羅什) said: 'There are four types of demons. By attaining the non-origination forbearance (無生法忍), afflictions are forever severed, thus subduing the desire demon. By attaining the Dharma body (法身), there will be no more physical body, thus subduing the body demon. Without a physical body, there will be no death, thus subduing the death demon. Without these three demons, Pāpīyas (波旬) cannot take advantage, thus subduing the heavenly demon.' Subduing heretics is like Śāriputra (舍利弗) debating with heretics, winning only after seven days and seven nights, which is an example of this. Sengzhao (僧肇) said: 'Demons are the four demons. Heretics are the ninety-six kinds of heretics.' 'Completely purified, forever free from coverings and entanglements.' Kumārajīva (釋鳩摩羅什) said: 'There are three ways to be free from coverings and entanglements. First, by upholding precepts purely, coverings and entanglements do not arise. Second, by severing worldly paths, severing but not completely exhausting them; when they do not arise, it is also called freedom. Here, it refers to attaining the non-origination forbearance (無生法忍), extinguishing afflictions completely, thereby being free from coverings and entanglements.' Sengzhao (僧肇) said: 'Coverings refer to the five coverings, and entanglements refer to the ten entanglements. There are also countless entanglements. If the three karmas of body, speech, and mind are all pure, then coverings and entanglements cannot bind.' 'The mind constantly abides in peace, without obstruction, attaining liberation.' Kumārajīva (釋鳩摩羅什) said: 'Inconceivable liberation is an example of this. There is no obstruction to things, so it is said to be without obstruction. Without obstruction, there is liberation. Or regarding one thing, or even hundreds of thousands of things, or regarding one country, or even countless countries like the sands of the Ganges, one is thoroughly understanding and free within them, without obstruction.' One is not yet able to be without obstruction in everything like the Buddha. Sengzhao (僧肇) said: 'This liberation is attained by the seventh stage Bodhisattva (七住). By attaining this liberation, one is thoroughly understanding and unobstructed in all dharmas, so the mind constantly abides in peace.' 'Recollection, concentration, total retention, and eloquence are never interrupted.' Sengzhao (僧肇) said: 'Recollection is right recollection. Concentration is right concentration. Total retention means maintaining good dharmas without loss and preventing evil dharmas from arising. Not omitting or forgetting is called total retention.'

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。持有二種。有心相應持。不相應持。辯才七辯也。此四是大士之要用故常不斷別本云。其念不遠斷乃至辯才成就。什曰。念者無上道念也。不斷。不中斷也。不斷義通貫下三法也。菩薩得此四法深入堅固。逕身不失歷劫愈明。故言不斷也。

佈施持戒忍辱精進禪定智慧及方便力無不具足。

什曰。上言道念不斷。道念不斷然後具行六度六度具足自事已畢。自事已畢則方便度人。度人之廣莫若神通。神通既具乃化眾生。如是次第如后凈國中說也。肇曰。具足謂無相行也。七住已上心智寂滅。以心無為故無德不為。是以施極于施而未嘗施。戒極于戒而未嘗戒。七德殊功而其相不異乃名具足。方便者即智之別用耳。智以通幽窮微決定法相。無知而無不知謂之智也。雖達法相而能不證。處有不失無。在無不捨有。冥空存德。彼彼兩濟。故曰方便也。

逮無所得不起法忍。

什曰。有識已來未嘗見法。於今始得能信能受。忍不恐怖。安住不動故名為忍。肇曰。忍即無生慧也。以能堪受實相故以忍為名。得此忍則於法無取無得心相永滅。故曰無所得不起法忍也。

已能隨順轉不退輪。

肇曰。無生之道無有得而失者不退也。流演圓通無繫於一人輪也。諸佛既轉此輪。諸大士亦能隨順而轉之

【現代漢語翻譯】 現代漢語譯本：持有兩種。有心相應的持有，和不相應的持有。辯才包括七種辯才。這四種是菩薩最重要的功用，所以常常不會間斷。別的版本說，他們的念頭不會遠離間斷，乃至辯才成就。鳩摩羅什（Kumārajīva）說，念，指的是無上道念。不斷，就是不中斷。不斷的意義貫穿下面的三種法。菩薩得到這四種法，深入而且堅固，經歷自身不會失去，經歷無數劫會更加明亮，所以說不斷。

佈施、持戒、忍辱、精進、禪定、智慧以及方便力，沒有不具備的。

鳩摩羅什（Kumārajīva）說，上面說道念不斷，道念不斷然後才能具足修行六度，六度具足自身的事情已經完畢。自身的事情完畢就方便度人。度人的廣度沒有超過神通的。神通既然具備就能教化眾生。像這樣的次第，在後面的凈國中說明。僧肇（Sengzhao）說，具足指的是無相的修行。七住以上的菩薩心智寂滅，因為心是無為的，所以沒有德行不做。因此佈施到了極致卻好像沒有佈施，持戒到了極致卻好像沒有持戒。七種德行功用殊勝而它們的相狀沒有差異，才叫做具足。方便，就是智慧的特別運用。智慧用來通達幽深，窮盡細微，決定法相。沒有知卻又沒有不知，這叫做智慧。雖然通達法相卻能夠不證悟，處於有不失去無，處於無不捨棄有，在空冥中儲存德行，彼此兩方面都救濟，所以叫做方便。

獲得無所得，不生起法忍。

鳩摩羅什（Kumārajīva）說，有意識以來沒有見過法，如今才能夠相信能夠接受，忍耐不恐怖，安住不動，所以叫做忍。僧肇（Sengzhao）說，忍就是無生慧。因為能夠堪受實相，所以用忍來命名。得到這種忍，那麼對於法就沒有取也沒有得，心相永遠滅除，所以說無所得不生起法忍。

已經能夠隨順轉動不退轉的法輪。

僧肇（Sengzhao）說，無生的道沒有得到也沒有失去，所以不退轉。流傳演變圓融通達，不繫縛於一個人，叫做法輪。諸佛既然轉動這種法輪，諸位大菩薩也能夠隨順而轉動它。

【English Translation】 English version: There are two kinds of holding. There is holding with mind-correspondence and holding without correspondence. Eloquence includes seven kinds of eloquence. These four are the essential functions of a Bodhisattva, so they are often uninterrupted. Another version says that their thoughts are not far from being interrupted, until eloquence is achieved. Kumārajīva (Kumārajīva) said that 'thought' refers to the supreme thought of the path. 'Uninterrupted' means not interrupted. The meaning of 'uninterrupted' runs through the following three dharmas. Bodhisattvas who obtain these four dharmas are deeply and firmly rooted, and they will not lose them throughout their lives, and they will become brighter over countless kalpas, so it is said to be uninterrupted.

Giving, upholding the precepts, patience, diligence, meditation, wisdom, and skillful means are all fully possessed.

Kumārajīva (Kumārajīva) said that the above says that the thought of the path is uninterrupted, and only when the thought of the path is uninterrupted can one fully practice the six perfections. When the six perfections are complete, one's own affairs are completed. When one's own affairs are completed, it is convenient to save others. There is no greater breadth of saving people than through supernatural powers. Once supernatural powers are possessed, one can then transform sentient beings. Such is the order, as explained in the Pure Land section later. Sengzhao (Sengzhao) said that 'fully possessed' refers to the practice of non-form. Bodhisattvas above the seventh stage have their minds and wisdom extinguished. Because the mind is non-active, there is no virtue that is not done. Therefore, giving reaches the extreme of giving but it is as if one has not given, upholding the precepts reaches the extreme of upholding the precepts but it is as if one has not upheld the precepts. The seven virtues have different functions, but their appearances are not different, and this is called 'fully possessed'. Skillful means are simply a special use of wisdom. Wisdom is used to penetrate the profound, exhaust the subtle, and determine the characteristics of dharmas. There is no knowing, yet there is nothing that is not known, and this is called wisdom. Although one understands the characteristics of dharmas, one is able to not realize them, being in existence without losing non-existence, being in non-existence without abandoning existence, preserving virtue in emptiness, and benefiting both sides, so it is called skillful means.

Attaining no-attainment, not arising the patience with dharmas.

Kumārajīva (Kumārajīva) said that since having consciousness, one has never seen the Dharma, and now one is able to believe and accept it, enduring without fear, abiding without moving, so it is called patience. Sengzhao (Sengzhao) said that patience is the wisdom of non-arising. Because one is able to endure the true reality, it is named patience. Obtaining this patience, then with regard to dharmas, there is neither grasping nor attainment, and the appearance of the mind is forever extinguished, so it is said 'attaining no-attainment, not arising the patience with dharmas'.

Already able to follow and turn the non-retrogressing wheel.

Sengzhao (Sengzhao) said that the path of non-arising has neither gain nor loss, so it does not retrogress. Flowing and evolving, perfectly penetrating, not bound to one person, is called the wheel. Since the Buddhas turn this wheel, the great Bodhisattvas are also able to follow and turn it.

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。別本云。轉不退轉法輪。什曰。法輪無生忍也。以輪授物。物得此輪故名轉。授者得而不失名不退轉。自乘轉進亦名為轉也。

善解法相知眾生根。

肇曰。諸法殊相無不解。群生異根無不知也。

蓋諸大眾。

什曰。梵本云。眾不能蓋。眾不能蓋明其超出。今言蓋眾其言亦同也。

得無所畏。

什曰。菩薩自有四無畏。非佛無畏也。恐畏之生生於不足。無不足故無畏。能說而不能行亦所以畏也。今能說能行故無畏也。能說能行名曰法也。肇曰。菩薩別有四無畏。一得聞持總持。二知眾生根。三不見有能難己使己不能答者。四隨問能答善決眾疑。有此四德故能映蓋大眾也九十六種外道各有部眾故言諸也。

功德智慧以修其心相好嚴身色像第一。

什曰。明備此德所以無畏也。肇曰。心以智德為嚴。形以相好為飾。嚴心所以進道。飾形所以靡俗。

舍諸世間所有飾好。

什曰。色相瓔珞飾好已備故不假外飾也。肇曰。為尊形者示嚴相耳。豈俗飾之在心哉。

名稱高遠逾于須彌。

肇曰。名自有高而不遠遠而不高。前聞十方取其遠也。今逾須彌取其高也。高謂高勝也。

深信堅固猶若金剛。

肇曰。七住已上無生信不可壞也。

【現代漢語翻譯】 現代漢語譯本： 其他版本說，『轉不退轉法輪』。鳩摩羅什（Kumārajīva）說：『法輪是無生忍。』用輪來授予事物，事物得到這個輪，所以叫做『轉』。授予者得到后不會失去，叫做『不退轉』。自身憑藉（此法輪）運轉前進，也叫做『轉』。

『善於理解諸法實相，知曉眾生的根器。』

僧肇（Sengzhao）說：『各種法的特殊相狀沒有不瞭解的，各類眾生的不同根器沒有不知道的。』

『覆蓋所有大眾。』

鳩摩羅什（Kumārajīva）說：『梵文字說，大眾不能覆蓋（他），大眾不能覆蓋，表明他超出了大眾。現在說覆蓋大眾，意思也相同。』

『獲得無所畏懼。』

鳩摩羅什（Kumārajīva）說：『菩薩自身有四種無畏，不是佛的無畏。恐懼的產生源於不足，沒有不足所以沒有畏懼。能說而不能行，也是產生畏懼的原因。現在能說也能行，所以沒有畏懼。能說能行叫做「法」。』僧肇（Sengzhao）說：『菩薩另外有四種無畏：一是獲得聞持總持（Dharani，陀羅尼，總持的意思），二是瞭解眾生的根器，三是看不到有人能難倒自己，使自己不能回答，四是隨問能答，善於解決大眾的疑惑。』具有這四種德行，所以能夠映照覆蓋大眾。九十六種外道各有自己的部眾，所以說『諸』。

『以功德智慧來修養內心，以相好莊嚴身軀，容貌儀態第一。』

鳩摩羅什（Kumārajīva）說：『表明具備這些德行，所以無所畏懼。』僧肇（Sengzhao）說：『內心用智慧功德來莊嚴，形體用相好來修飾。莊嚴內心是爲了增進道業，修飾形體是爲了感化世俗。』

『捨棄世間所有裝飾美好之物。』

鳩摩羅什（Kumārajīva）說：『（菩薩的）色相瓔珞等裝飾美好已經完備，所以不需要藉助外在的裝飾。』僧肇（Sengzhao）說：『為尊重形體的人展示莊嚴的相貌罷了，難道是世俗的裝飾在心中嗎？』

『名稱高遠，超過須彌山（Sumeru）。』

僧肇（Sengzhao）說：『名聲有高而不遠的，有遠而不高的。前面說「聞於十方」，是取其遠。現在說超過須彌山（Sumeru），是取其高。高，是說高勝。』

『深刻的信仰堅固，猶如金剛（Vajra）。』

僧肇（Sengzhao）說：『七住以上的菩薩所具有的無生忍的信仰是不可摧毀的。』

English version: Another version says, 'Turning the irreversible Dharma wheel.' Kumārajīva (鳩摩羅什) said, 'The Dharma wheel is the patience with non-origination.' Using the wheel to bestow upon things, and the things obtain this wheel, therefore it is called 'turning.' The giver obtains it and does not lose it, so it is called 'irreversible turning.' Advancing oneself by means of (this Dharma wheel) is also called 'turning.'

'Skillfully understanding the characteristics of all dharmas, knowing the roots of sentient beings.'

Sengzhao (僧肇) said, 'There is no special characteristic of any dharma that he does not understand, and there is no different root of any sentient being that he does not know.'

'Covering all the great assembly.'

Kumārajīva (鳩摩羅什) said, 'The Sanskrit version says, the assembly cannot cover (him); the assembly cannot cover (him) indicates that he transcends the assembly. Now saying covering the assembly, the meaning is the same.'

'Obtaining fearlessness.'

Kumārajīva (鳩摩羅什) said, 'Bodhisattvas have their own four kinds of fearlessness, not the fearlessness of the Buddha. The arising of fear comes from insufficiency; because there is no insufficiency, there is no fear. Being able to speak but not able to act is also a reason for fear. Now being able to speak and able to act, therefore there is no fear. Being able to speak and able to act is called "Dharma."' Sengzhao (僧肇) said, 'Bodhisattvas have four other kinds of fearlessness: first, obtaining the Dharani (陀羅尼, total retention); second, knowing the roots of sentient beings; third, not seeing anyone who can make it difficult for oneself, making oneself unable to answer; fourth, being able to answer according to the question, skillfully resolving the doubts of the assembly.' Having these four virtues, therefore one can illuminate and cover the great assembly. The ninety-six kinds of non-Buddhist paths each have their own groups, therefore it is said 'all.'

'Using merit and wisdom to cultivate the mind, using excellent marks and characteristics to adorn the body, with appearance and form being the foremost.'

Kumārajīva (鳩摩羅什) said, 'Indicating that possessing these virtues, therefore one is fearless.' Sengzhao (僧肇) said, 'The mind is adorned with wisdom and virtue, and the form is adorned with excellent marks and characteristics. Adorning the mind is for advancing on the path, and adorning the form is for influencing the mundane.'

'Relinquishing all worldly adornments and beautiful things.'

Kumārajīva (鳩摩羅什) said, 'The (Bodhisattva's) appearance, necklaces, and other beautiful adornments are already complete, so there is no need to rely on external adornments.' Sengzhao (僧肇) said, 'It is merely to show a dignified appearance for those who respect the form; how could worldly adornments be in the mind?'

'The name is lofty and far-reaching, surpassing Mount Sumeru (須彌山).'

Sengzhao (僧肇) said, 'A name can be lofty but not far-reaching, or far-reaching but not lofty. The previous saying "heard in the ten directions" takes its far-reachingness. Now saying surpassing Mount Sumeru (須彌山) takes its loftiness. Lofty means supremely excellent.'

'Profound faith is firm, like Vajra (金剛).'

Sengzhao (僧肇) said, 'The faith of non-origination possessed by Bodhisattvas above the seventh stage is indestructible.'

【English Translation】 English version:

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法寶普照而雨甘露。

肇曰。法寶光無不照照癡冥也。澤無不潤潤生死也。喻海有神寶能放光除冥亦因光能雨甘露潤枯槁也。

于眾言音微妙第一。

肇曰。殊類異音既善其言而復超勝。

深入緣起斷諸邪見有無二邊無復余習。

肇曰。深入謂智深解也。解法從緣起則邪見無由生。有無二見群迷多惑。大士久盡故無餘習。

演法無畏猶師子吼。

什曰。上明一切時無畏。此明說法無畏。上師子吼明德音遠振。此明能說實法。眾咸敬順猶師子吼威懾群獸也。

其所講說乃如雷震。

什曰。正智流潤譬如天雨。辯者發響猶如雷震。人有慧而不辯或辯而無慧。既云無畏又言雷震。明其辯慧兼也。肇曰。法音遠震開導萌牙。猶春雷動于百草也。

無有量已過量。

肇曰。既得法身入無為境。心不可以智求。形不可以像取。故曰無量。六住已下名有量也。

集眾法寶如海導師。

肇曰。引導眾生入大乘海採取法寶使必獲無難。猶海師善導商人必獲夜光也。

了達諸法深妙之義。

肇曰。如實義也。

善知眾生往來所趣及心所行。

肇曰。六趣往來心行美惡悉善知也。

近無等等佛自在慧十力無畏十八

【現代漢語翻譯】 現代漢語譯本：法寶的光芒普照四方，如同降下甘露。

肇法師說：『法寶的光芒無處不照耀，照亮愚癡和黑暗。它的恩澤無處不滋潤，滋潤生死輪迴。這就像大海中的神寶，能放出光明驅散黑暗，也能因為光芒而降下甘露，滋潤枯萎的草木。』

在所有言語聲音中，法寶的聲音最為微妙，堪稱第一。

肇法師說：『不同的種類發出不同的聲音，既能善於表達自己的語言，又能超越和勝過其他聲音。』

深入理解緣起之法，斷除各種邪見，超越有和無這兩種極端，不再有任何殘餘的習氣。

肇法師說：『深入理解指的是智慧深刻，理解透徹。如果理解一切法都是從因緣而生起，那麼邪見就沒有產生的機會。執著于有和無這兩種見解，是許多迷惑之人的困惑。大士已經徹底斷盡了這些迷惑，所以不再有殘餘的習氣。』

宣講佛法時毫無畏懼，就像獅子吼一樣。

鳩摩羅什法師說：『上面說明在一切時候都沒有畏懼。這裡說明說法時沒有畏懼。上面說獅子吼，是說明美妙的聲音傳播得很遠。這裡說明能夠宣說真實的佛法。大眾都恭敬順從，就像獅子吼能威懾所有的野獸一樣。』

他們所講說的佛法，就像雷霆震動一樣。

鳩摩羅什法師說：『正確的智慧流動滋潤，就像天降甘霖一樣。善於辯論的人發出聲音，就像雷霆震動一樣。有的人有智慧而不善於辯論，有的人善於辯論而沒有智慧。這裡既說沒有畏懼，又說像雷霆震動，說明他們既有辯才又有智慧。』肇法師說：『佛法的聲音傳播得很遠，開啟和引導萌芽狀態的智慧，就像春雷震動，使百草生長一樣。』

無法衡量，已經超越了可以衡量的範圍。

肇法師說：『既然已經證得法身，進入無為的境界，心就不能用智慧來尋求，形體也不能用形象來描繪，所以說是無法衡量的。六住以下的菩薩，還屬於可以衡量的範圍。』

聚集各種佛法珍寶，如同大海的導師。

肇法師說：『引導眾生進入大乘的海洋，採取各種佛法珍寶，使他們一定能夠毫無困難地獲得。就像航海的導師善於引導商人，一定能夠獲得夜光寶珠一樣。』

完全通達諸法深奧微妙的含義。

肇法師說：『如實的含義。』

善於瞭解眾生往來輪迴的去處，以及他們的心念行為。

肇法師說：『對於六道眾生的往來輪迴，以及他們的心念行為是美好還是惡劣，都能夠完全瞭解。』

接近於無與倫比的佛的自在智慧、十種力量、四種無畏和十八種不共法。

【English Translation】 English version: The light of the Dharma Jewel illuminates everywhere, like the falling of sweet dew.

Master Zhao said: 'The light of the Dharma Jewel shines everywhere, illuminating ignorance and darkness. Its grace nourishes everywhere, nourishing the cycle of birth and death. This is like the divine treasure in the sea, which can emit light to dispel darkness, and can also cause sweet dew to fall because of the light, nourishing withered plants.'

Among all languages and sounds, the sound of the Dharma Jewel is the most subtle and can be called the first.

Master Zhao said: 'Different kinds emit different sounds, which are not only good at expressing their own language, but also transcend and surpass other sounds.'

Deeply understand the Dharma of Dependent Origination, cut off all kinds of wrong views, transcend the two extremes of existence and non-existence, and no longer have any remaining habits.

Master Zhao said: 'Deep understanding refers to profound wisdom and thorough understanding. If you understand that all dharmas arise from conditions, then wrong views will have no chance to arise. Attachment to the two views of existence and non-existence is the confusion of many deluded people. The great bodhisattva has completely cut off these delusions, so there are no remaining habits.'

Speaking the Dharma without fear is like a lion's roar.

Master Kumarajiva said: 'The above explains that there is no fear at all times. This explains that there is no fear when speaking the Dharma. The above says the lion's roar, which means that the beautiful sound spreads far. This explains that it can preach the true Dharma. The masses are respectful and obedient, just as the lion's roar can deter all beasts.'

The Dharma they preach is like thunder.

Master Kumarajiva said: 'Correct wisdom flows and nourishes, like rain from the sky. Those who are good at debate make sounds, like thunder. Some people have wisdom but are not good at debate, and some people are good at debate but have no wisdom. Here, it is said that there is no fear and that it is like thunder, which shows that they have both eloquence and wisdom.' Master Zhao said: 'The sound of the Dharma spreads far, opening and guiding the wisdom in the budding state, just like spring thunder, which makes all plants grow.'

Immeasurable, has surpassed the range that can be measured.

Master Zhao said: 'Since you have attained the Dharmakaya and entered the realm of non-action, the mind cannot be sought with wisdom, and the form cannot be described with images, so it is said to be immeasurable. Bodhisattvas below the sixth stage are still within the measurable range.'

Gather all kinds of Dharma treasures, like the guide of the sea.

Master Zhao said: 'Guiding sentient beings into the ocean of Mahayana, taking all kinds of Dharma treasures, so that they will surely be able to obtain them without difficulty. Just like the nautical guide is good at guiding merchants, they will surely be able to obtain the night-shining pearl.'

Completely understand the profound and subtle meaning of all dharmas.

Master Zhao said: 'The meaning of reality.'

Be good at understanding where sentient beings go in the cycle of reincarnation, and their thoughts and actions.

Master Zhao said: 'They are able to fully understand the cycle of reincarnation of sentient beings in the six realms, and whether their thoughts and actions are good or bad.'

Close to the incomparable Buddha's self-existent wisdom, ten powers, four fearlessnesses, and eighteen unshared dharmas.

---

不共。

什曰。諸佛智慧無與等者。而此佛與等。複次實相法無有等比。唯佛與等。菩薩鄰而未得故言近也。肇曰。佛道超絕無與等者。唯佛佛自等故言無等等。所以辯其等者明第一大道。理無不極。平若虛空。豈外降之有也。自在慧者。十力四無所畏十八不共即其事也。大士雖未全具佛慧。且以近矣。

關閉一切諸惡趣門而生五道以現其身。

肇曰。法身無生而無不生。無生故惡趣門閉。無不生故現身五道也。

為大醫王善療眾病應病與藥令得服行。

肇曰。法藥善療諭醫王也。

無量功德皆成就。

肇曰。無德不備也。

無量佛土皆嚴凈。

肇曰。群生無量所好不同。故修無量凈土以應彼殊好也。

其見聞者無不蒙益。

肇曰。法身無形聲。應物故形聲耳。豈有見聞而無益哉。

諸有所作亦不虛捐。

肇曰。功不可虛設。別本云。所作不虛。什曰。所作必成。兼以度人。故不虛也。

如是一切功德皆悉具足其名曰等觀菩薩不等觀菩薩等不等觀菩薩。

什曰。等觀四等觀眾生也。不等智慧分別諸法也。等不等者兼此二也。

定自在王菩薩。

什曰。于諸定中得自在也。

法自在王菩薩。

【現代漢語翻譯】 現代漢語譯本 不共：

鳩摩羅什（什曰）說：諸佛的智慧沒有可以與之相比的，而這位佛與諸佛相等。再者，實相之法沒有可以比擬的，只有佛與佛相等。菩薩接近但尚未達到，所以說是『近』。

僧肇（肇曰）說：佛道超絕，沒有可以與之相等的，只有佛與佛自身相等，所以說是『無等等』。之所以要辨明其『等』，是爲了闡明第一大道，其理無所不極，平坦如虛空，哪裡有從外降臨的呢？『自在慧』，指的是十力、四無所畏、十八不共法這些方面。大士雖然沒有完全具備佛的智慧，但也已經很接近了。

關閉一切諸惡趣門而生五道以現其身：

僧肇（肇曰）說：法身無生，但又無所不生。因為無生，所以惡趣之門關閉；因為無所不生，所以顯現於五道之中。

為大醫王善療眾病應病與藥令得服行：

僧肇（肇曰）說：佛法如良藥，善於治療疾病，所以比喻為醫王。

無量功德皆成就：

僧肇（肇曰）說：沒有哪種功德不具備。

無量佛土皆嚴凈：

僧肇（肇曰）說：眾生的數量是無限的，他們的喜好也各不相同。因此，修習無量的凈土，是爲了適應他們各自不同的喜好。

其見聞者無不蒙益：

僧肇（肇曰）說：法身沒有固定的形和聲音，只是爲了應和眾生才顯現出形和聲音。哪裡有見到或聽到而沒有利益的呢？

諸有所作亦不虛捐：

僧肇（肇曰）說：功德不會白白付出。另一個版本說：『所作不虛』。鳩摩羅什（什曰）說：所做的事情必定會成功，並且能夠度化他人，所以不是虛假的。

如是一切功德皆悉具足其名曰等觀菩薩（Samata-darsana Bodhisattva）不等觀菩薩（Asamata-darsana Bodhisattva）等不等觀菩薩（Samatasamata-darsana Bodhisattva）：

鳩摩羅什（什曰）說：『等觀』是指以平等之心觀察眾生。『不等』是指用智慧來分別諸法。『等不等』則是兼具這兩種含義。

定自在王菩薩（Samadhi-isvara-raja Bodhisattva）：

鳩摩羅什（什曰）說：在各種禪定中獲得自在。

法自在王菩薩（Dharma-isvara-raja Bodhisattva）：

【English Translation】 English version Non-common:

Kumarajiva (Shi Yue) said: The wisdom of all Buddhas is unparalleled, and this Buddha is equal to all Buddhas. Furthermore, the Dharma of true reality has no comparison; only Buddha is equal to Buddha. Bodhisattvas are close but have not yet attained it, hence the term 'near'.

Sengzhao (Zhao Yue) said: The Buddha's path is transcendent and unparalleled; only Buddha is equal to Buddha, hence the term 'unequalled equality'. The reason for clarifying 'equality' is to elucidate the first great path, whose principle is all-encompassing, as level as the void. How could it descend from outside? 'Self-existent wisdom' refers to aspects such as the Ten Powers, Four Fearlessnesses, and Eighteen Uncommon Qualities. Although a great Bodhisattva does not fully possess the wisdom of the Buddha, they are already very close.

Closing all the gates of evil destinies and manifesting in the five paths to reveal their bodies:

Sengzhao (Zhao Yue) said: The Dharmakaya (法身) is unborn, yet it is born everywhere. Because it is unborn, the gates of evil destinies are closed. Because it is born everywhere, it manifests in the five paths.

Being a great physician king, skillfully curing all diseases, administering medicine according to the illness, enabling them to take and practice it:

Sengzhao (Zhao Yue) said: The Dharma is like good medicine, skillful in curing diseases, hence the metaphor of a physician king.

Limitless merits are all accomplished:

Sengzhao (Zhao Yue) said: No merit is lacking.

Limitless Buddha lands are all adorned and pure:

Sengzhao (Zhao Yue) said: The number of sentient beings is limitless, and their preferences differ. Therefore, cultivating limitless pure lands is to accommodate their respective preferences.

Those who see or hear it are invariably benefited:

Sengzhao (Zhao Yue) said: The Dharmakaya (法身) has no fixed form or sound; it only manifests form and sound to accord with sentient beings. How could there be seeing or hearing without benefit?

All that is done is not in vain:

Sengzhao (Zhao Yue) said: Merit is not bestowed in vain. Another version says: 'What is done is not vain.' Kumarajiva (Shi Yue) said: What is done will surely succeed and be able to liberate others, so it is not false.

Thus, all such merits are fully complete, and their names are Samata-darsana Bodhisattva (等觀菩薩), Asamata-darsana Bodhisattva (不等觀菩薩), and Samatasamata-darsana Bodhisattva (等不等觀菩薩):

Kumarajiva (Shi Yue) said: 'Samata-darsana' (等觀) refers to observing sentient beings with an equal mind. 'Asamata' (不等) refers to using wisdom to distinguish all dharmas. 'Samatasamata' (等不等) combines both of these meanings.

Samadhi-isvara-raja Bodhisattva (定自在王菩薩):

Kumarajiva (Shi Yue) said: Obtaining self-mastery in all samadhis.

Dharma-isvara-raja Bodhisattva (法自在王菩薩):

---

什曰。說諸法中得自在也。

法相菩薩。

什曰。功德法相現於身也。

光相菩薩。

什曰。光明之相現於身也。

光嚴菩薩。

什曰。光明莊嚴也。

大嚴菩薩。

什曰。明其身相大莊嚴也。

寶積菩薩。

什曰。積聚智慧寶也。

辯積菩薩。

什曰。積聚四辯。

寶手菩薩。

什曰。手中能出無量珍寶也。

寶印手菩薩。

什曰。印者相也。手有出寶之相。亦曰手中有寶印也。

常舉手菩薩。

什曰。現以大慈之手撫慰眾生令不恐畏。是以常舉手向人。唱言勿怖也。

常下手菩薩。

什曰。常垂下其手。現慈心屈下無傷物之像也。

常慘菩薩。

什曰。悲念眾生也。

喜根菩薩。

什曰。喜根喜等也。亦于實相法中生喜及隨喜也。

喜王菩薩。

什曰。喜有二種。一不凈二清凈。清凈喜故言王也。

辯音菩薩。

什曰。辭辯也。

虛空藏菩薩。

什曰。實相慧藏如虛空也。

執寶炬菩薩。

什曰。執慧寶炬除眾闇冥。

寶勇菩薩。

什曰。勇於德寶亦得寶故能勇也。

寶見菩薩。

【現代漢語翻譯】 現代漢語譯本 什曰（Kumarajiva said）：指在諸法之中獲得自在。

法相菩薩（Dharmalaksana Bodhisattva）。

什曰（Kumarajiva said）：功德的法相顯現在身上。

光相菩薩（Prabhasvara Bodhisattva）。

什曰（Kumarajiva said）：光明的相顯現在身上。

光嚴菩薩（Prabhasa-vyuha Bodhisattva）。

什曰（Kumarajiva said）：光明莊嚴。

大嚴菩薩（Maha-vyuha Bodhisattva）。

什曰（Kumarajiva said）：說明其身相非常莊嚴。

寶積菩薩（Ratnakara Bodhisattva）。

什曰（Kumarajiva said）：積聚智慧之寶。

辯積菩薩（Pratibhana-kuta Bodhisattva）。

什曰（Kumarajiva said）：積聚四種辯才。

寶手菩薩（Ratnapani Bodhisattva）。

什曰（Kumarajiva said）：手中能生出無量的珍寶。

寶印手菩薩（Ratnamudrahasta Bodhisattva）。

什曰（Kumarajiva said）：印，是相的意思。手中具有能生出寶物的相。也可以說是手中持有寶印。

常舉手菩薩（Nityotksipta-hasta Bodhisattva）。

什曰（Kumarajiva said）：現出大慈悲的手來撫慰眾生，使他們不感到恐懼。因此常常舉起手向著人們，並宣說『不要害怕』。

常下手菩薩（Nityavanata-hasta Bodhisattva）。

什曰（Kumarajiva said）：常常垂下他的手，展現慈悲心，屈身向下，沒有傷害萬物的形象。

常慘菩薩（Nityamlinamukha Bodhisattva）。

什曰（Kumarajiva said）：悲憫思念眾生。

喜根菩薩（Pramudita-mula Bodhisattva）。

什曰（Kumarajiva said）：喜根，與喜等同。也是在實相法中產生歡喜以及隨喜。

喜王菩薩（Pramuditaraja Bodhisattva）。

什曰（Kumarajiva said）：喜有兩種，一種是不清凈的，一種是清凈的。因為是清凈的喜，所以稱為王。

辯音菩薩（Pratibhanasvara Bodhisattva）。

什曰（Kumarajiva said）：指辭藻辯才。

虛空藏菩薩（Akasagarbha Bodhisattva）。

什曰（Kumarajiva said）：實相的智慧之藏如同虛空一般。

執寶炬菩薩（Ratnolka-dhara Bodhisattva）。

什曰（Kumarajiva said）：執持智慧的寶炬，去除一切黑暗。

寶勇菩薩（Ratnavira Bodhisattva）。

什曰（Kumarajiva said）：對於功德之寶勇敢，也是因為得到寶物所以能夠勇敢。

寶見菩薩（Ratnadarsana Bodhisattva）。

【English Translation】 English version Kumarajiva said: It refers to obtaining freedom among all dharmas (laws/phenomena).

Dharmalaksana Bodhisattva (Bodhisattva of the Aspect of Dharma).

Kumarajiva said: The aspect of meritorious virtues manifests on the body.

Prabhasvara Bodhisattva (Bodhisattva of Radiant Light).

Kumarajiva said: The aspect of bright light manifests on the body.

Prabhasa-vyuha Bodhisattva (Bodhisattva of Radiant Adornment).

Kumarajiva said: Radiant adornment.

Maha-vyuha Bodhisattva (Bodhisattva of Great Adornment).

Kumarajiva said: Explains that the appearance of his body is greatly adorned.

Ratnakara Bodhisattva (Bodhisattva of Treasure Accumulation).

Kumarajiva said: Accumulates the treasure of wisdom.

Pratibhana-kuta Bodhisattva (Bodhisattva of Eloquence Accumulation).

Kumarajiva said: Accumulates the four kinds of eloquence.

Ratnapani Bodhisattva (Bodhisattva of Jewel Hand).

Kumarajiva said: From his hand can emerge immeasurable precious jewels.

Ratnamudrahasta Bodhisattva (Bodhisattva of Jewel Seal Hand).

Kumarajiva said: 'Seal' means aspect. The hand has the aspect of producing treasures. It can also be said that the hand holds a jewel seal.

Nityotksipta-hasta Bodhisattva (Bodhisattva of Constant Upraised Hand).

Kumarajiva said: Manifests the hand of great compassion to comfort sentient beings, so that they do not feel fear. Therefore, he constantly raises his hand towards people and proclaims, 'Do not be afraid'.

Nityavanata-hasta Bodhisattva (Bodhisattva of Constant Lowered Hand).

Kumarajiva said: Constantly lowers his hand, showing a compassionate heart, bending down without the image of harming anything.

Nityamlinamukha Bodhisattva (Bodhisattva of Constant Sad Face).

Kumarajiva said: Compassionately thinks of sentient beings.

Pramudita-mula Bodhisattva (Bodhisattva of Joyful Root).

Kumarajiva said: 'Joyful root' is the same as joy. It also generates joy and rejoices in the dharma of true reality.

Pramuditaraja Bodhisattva (Bodhisattva of Joyful King).

Kumarajiva said: There are two kinds of joy, one is impure and the other is pure. Because it is pure joy, it is called 'king'.

Pratibhanasvara Bodhisattva (Bodhisattva of Eloquent Voice).

Kumarajiva said: Refers to eloquence in speech.

Akasagarbha Bodhisattva (Bodhisattva of Space Treasury).

Kumarajiva said: The treasury of wisdom of true reality is like empty space.

Ratnolka-dhara Bodhisattva (Bodhisattva of Jewel Torch Holder).

Kumarajiva said: Holds the jewel torch of wisdom, removing all darkness.

Ratnavira Bodhisattva (Bodhisattva of Jewel Courage).

Kumarajiva said: Courageous in the treasure of merit, and also able to be courageous because he has obtained the treasure.

Ratnadarsana Bodhisattva (Bodhisattva of Jewel Vision).

---

什曰。以慧寶見於諸法也。

帝網菩薩。

什曰。幻術經名帝網也。此大士神變自在猶如幻化。故借帝網以名之。

明網菩薩。

什曰。明網自說手有縵網放光明也。

無緣觀菩薩。

什曰。觀時不取相無緣。亦深入觀時莫見其所緣也。

慧積菩薩。

什曰。積聚慧也。

寶勝菩薩。

什曰。功德寶超於世也。

天王菩薩。

什曰。一假名天。二生天。三賢聖天。言天王則賢聖天也。

壞魔菩薩。

什曰。行壞魔道也。

電得菩薩。

什曰。因事為名。

自在王菩薩。

什曰。於法自在。如王之於民也。

功德相嚴菩薩。

什曰。功德之相莊嚴其身也。

師子吼菩薩。

什曰。以大法音令眾生伏。

雷音菩薩。

什曰。所說能令天人歡喜群邪振悚。猶若雷音聞者喜懼也。

山相擊音菩薩。

什曰。以大法音消伏剛強。音聲震擊若山相搏也。

香象菩薩。

什曰。青香象也。身出香風。菩薩身香風亦如此也。

白香象菩薩。

什曰。其香最勝。大士身香亦如是也。

常精進菩薩。

什曰。始終不退

【現代漢語翻譯】 現代漢語譯本 什曰（Kumarajiva said）：以智慧之寶來觀察諸法（all dharmas/phenomena）。

帝網菩薩（Indra's Net Bodhisattva）。

什曰（Kumarajiva said）：《幻術經》（The Sutra of Illusion）又名《帝網》（Indra's Net）。這位大士（great being）的神通變化自在，猶如幻化一般，所以借用『帝網』來命名。

明網菩薩（Illuminating Net Bodhisattva）。

什曰（Kumarajiva said）：明網菩薩自述他的手上有縵網，並且放出光明。

無緣觀菩薩（Conditionless Contemplation Bodhisattva）。

什曰（Kumarajiva said）：觀照時，不執取任何相，沒有所緣之境。也指深入觀照時，無法找到所觀照的對境。

慧積菩薩（Accumulation of Wisdom Bodhisattva）。

什曰（Kumarajiva said）：積聚智慧。

寶勝菩薩（Supreme Victory Bodhisattva）。

什曰（Kumarajiva said）：功德之寶超越世間。

天王菩薩（Heavenly King Bodhisattva）。

什曰（Kumarajiva said）：有三種『天』：一是假名天（nominal deva），二是生天（born deva），三是賢聖天（wise and holy deva）。這裡說的『天王』，指的是賢聖天。

壞魔菩薩（Destroyer of Mara Bodhisattva）。

什曰（Kumarajiva said）：行為能破壞魔道。

電得菩薩（Gained by Lightning Bodhisattva）。

什曰（Kumarajiva said）：因事而得名。

自在王菩薩（Sovereign Freedom Bodhisattva）。

什曰（Kumarajiva said）：于諸法中得自在，如同國王統治人民一樣。

功德相嚴菩薩（Adorned with Meritorious Qualities Bodhisattva）。

什曰（Kumarajiva said）：以功德之相莊嚴自身。

師子吼菩薩（Lion's Roar Bodhisattva）。

什曰（Kumarajiva said）：以大法之音，令眾生降伏。

雷音菩薩（Thunderous Sound Bodhisattva）。

什曰（Kumarajiva said）：所說之法能令天人歡喜，群邪震悚，猶如雷音，聞者喜懼。

山相擊音菩薩（Sound of Mountains Striking Each Other Bodhisattva）。

什曰（Kumarajiva said）：以大法之音消伏剛強，音聲震擊，如同山相撞擊。

香象菩薩（Fragrant Elephant Bodhisattva）。

什曰（Kumarajiva said）：指青香象。身上散發香風。菩薩的身香之風也如此。

白香象菩薩（White Fragrant Elephant Bodhisattva）。

什曰（Kumarajiva said）：其香最為殊勝。大士的身香也如是。

常精進菩薩（Ever Progressive Bodhisattva）。

什曰（Kumarajiva said）：自始至終不退轉。

【English Translation】 English version Kumarajiva said: To perceive all dharmas (all dharmas/phenomena) with the treasure of wisdom.

Indra's Net Bodhisattva.

Kumarajiva said: The Sutra of Illusion is also named Indra's Net. This great being's (great being) divine transformations are as free and unhindered as illusions, hence the name 'Indra's Net' is borrowed to name him.

Illuminating Net Bodhisattva.

Kumarajiva said: Illuminating Net Bodhisattva himself said that he has a net in his hand that emits light.

Conditionless Contemplation Bodhisattva.

Kumarajiva said: When contemplating, one does not grasp any characteristics and has no object of contemplation. It also refers to when deeply contemplating, one cannot find the object being contemplated.

Accumulation of Wisdom Bodhisattva.

Kumarajiva said: Accumulating wisdom.

Supreme Victory Bodhisattva.

Kumarajiva said: The treasure of merit surpasses the world.

Heavenly King Bodhisattva.

Kumarajiva said: There are three types of 'deva' (heavenly beings): first, nominal deva, second, born deva, and third, wise and holy deva. The 'Heavenly King' mentioned here refers to the wise and holy deva.

Destroyer of Mara Bodhisattva.

Kumarajiva said: Actions that can destroy the path of Mara.

Gained by Lightning Bodhisattva.

Kumarajiva said: Named after an event.

Sovereign Freedom Bodhisattva.

Kumarajiva said: Being free and unhindered in all dharmas, just like a king ruling over his people.

Adorned with Meritorious Qualities Bodhisattva.

Kumarajiva said: Adorning oneself with the characteristics of merit.

Lion's Roar Bodhisattva.

Kumarajiva said: Using the sound of the great Dharma to subdue sentient beings.

Thunderous Sound Bodhisattva.

Kumarajiva said: What is spoken can make gods and humans rejoice and evil beings tremble, just like thunder, causing those who hear it to be both joyful and fearful.

Sound of Mountains Striking Each Other Bodhisattva.

Kumarajiva said: Using the sound of the great Dharma to subdue the stubborn and strong, the sound of striking is like mountains colliding with each other.

Fragrant Elephant Bodhisattva.

Kumarajiva said: Refers to the blue fragrant elephant. Its body emits fragrant wind. The fragrant wind of the Bodhisattva's body is also like this.

White Fragrant Elephant Bodhisattva.

Kumarajiva said: Its fragrance is the most supreme. The great being's body fragrance is also like this.

Ever Progressive Bodhisattva.

Kumarajiva said: Never retreats from beginning to end.

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。

不休息菩薩。

什曰。不暫廢也。

妙生菩薩。

什曰。生時有妙瑞也。

華嚴菩薩。

什曰。以三昧力現眾華。遍滿虛空大莊嚴也。

觀世音菩薩。

什曰。世有危難稱名自歸。菩薩觀其音聲即得解脫也。亦名觀世念亦名觀自在也。

得大勢菩薩。

什曰。有大勢力也。以大神力飛到十方。所至之國六反振動惡趣休息也。

梵網菩薩。

什曰。梵四梵行。網言其多也。

寶杖菩薩。

什曰。或物寶或法寶以為杖也。

無勝菩薩嚴土菩薩。

什曰。凈國土也。

金髻菩薩。

什曰。金在髻也。

珠髻菩薩。

什曰。如意寶珠在其髻中。悉見十方世界及眾生行業果報因緣也。

彌勒菩薩。

什曰。姓也。阿逸多字也。南天竺波羅門之子。

文殊師利法王子菩薩。

什曰。秦言妙德也。數從小至大。故二人在後。複次二人在此方為大。余方為小。亦應在後也。妙德以法身遊方。莫知其所生。又來補佛處。故言法王子也。

如是等三萬二千人。

肇曰。嘆德列名。所以存人以證經也。

復有萬梵天王尸棄等。

肇曰。尸棄梵王名。秦

【現代漢語翻譯】 現代漢語譯本 不休息菩薩（不停歇的菩薩）。 鳩摩羅什（什曰）：指從不暫且停止修行。 妙生菩薩（以奇妙的方式誕生的菩薩）。 鳩摩羅什（什曰）：指出生時伴有奇妙的祥瑞。 華嚴菩薩（以華麗莊嚴著稱的菩薩）。 鳩摩羅什（什曰）：指以三昧之力顯現眾多鮮花，遍滿虛空，形成盛大的莊嚴景象。 觀世音菩薩（觀察世間聲音以救苦救難的菩薩）。 鳩摩羅什（什曰）：指世間眾生遇到危難時，稱念其名號並真心歸依，菩薩觀察到其音聲便能使其解脫。也稱為觀世念，又名觀自在。 得大勢菩薩（獲得大勢力的菩薩）。 鳩摩羅什（什曰）：指具有強大的勢力。以大神力飛到十方世界，所到達的國土都會發生六種震動，惡道眾生得以休息。 梵網菩薩（以梵行如網般覆蓋一切的菩薩）。 鳩摩羅什（什曰）：梵指四梵行（慈、悲、喜、舍），網指數量眾多。 寶杖菩薩（持有寶杖的菩薩）。 鳩摩羅什（什曰）：指或者持有物質的寶杖，或者持有代表佛法的寶杖。 無勝菩薩、嚴土菩薩（國土莊嚴的菩薩）。 鳩摩羅什（什曰）：指莊嚴清凈的國土。 金髻菩薩（頭頂金色髮髻的菩薩）。 鳩摩羅什（什曰）：指頭頂有金色的髮髻。 珠髻菩薩（頭頂寶珠髮髻的菩薩）。 鳩摩羅什（什曰）：指如意寶珠在其髮髻之中，能完全看見十方世界以及眾生的行業果報因緣。 彌勒菩薩（未來佛）。 鳩摩羅什（什曰）：彌勒是姓，阿逸多是名。是南天竺婆羅門之子。 文殊師利法王子菩薩（智慧第一的菩薩）。 鳩摩羅什（什曰）：在秦地被稱為妙德。計數時從小到大，所以二人在後。而且這二位在此方世界影響很大，在其他世界影響較小，也應該在後。妙德以法身遊歷四方，沒有人知道他從哪裡來。又將要來補佛位，所以稱為法王子。 像這樣等同的三萬二千人。 僧肇（肇曰）：讚歎他們的功德，列出他們的名字，是爲了儲存這些人物來證明這部經的真實性。 還有一萬梵天王，如尸棄等。 僧肇（肇曰）：尸棄是梵天王的名字，在秦地...

【English Translation】 English version The Bodhisattva Never Resting. Kumarajiva (Shi Yue): Refers to one who never ceases practicing. The Bodhisattva Wondrous Birth. Kumarajiva (Shi Yue): Refers to one whose birth was accompanied by wondrous omens. The Bodhisattva Flower Adornment. Kumarajiva (Shi Yue): Refers to one who, through the power of samadhi, manifests numerous flowers, filling the void with great adornments. The Bodhisattva Who Observes the Sounds of the World (Avalokitesvara). Kumarajiva (Shi Yue): Refers to one who, when beings in the world encounter danger and call upon his name with sincere refuge, the Bodhisattva observes their sounds and grants them liberation. Also known as Contemplator of the World's Thoughts, and also known as The Self-Existent One. The Bodhisattva Great Strength. Kumarajiva (Shi Yue): Refers to one who possesses great power. With great divine power, he flies to the ten directions, and the countries he reaches experience six kinds of tremors, allowing beings in evil realms to rest. The Bodhisattva Brahma Net. Kumarajiva (Shi Yue): Brahma refers to the four Brahma Viharas (loving-kindness, compassion, joy, and equanimity), and 'net' indicates their vastness. The Bodhisattva Jeweled Staff. Kumarajiva (Shi Yue): Refers to one who holds either a material jeweled staff or a staff representing the Dharma jewel. The Bodhisattva Unsurpassed, the Bodhisattva Adorning the Land. Kumarajiva (Shi Yue): Refers to adorning and purifying the land. The Bodhisattva Golden Topknot. Kumarajiva (Shi Yue): Refers to having a golden topknot. The Bodhisattva Jeweled Topknot. Kumarajiva (Shi Yue): Refers to having a wish-fulfilling jewel in his topknot, which allows him to see completely the ten directions, the karmic actions of beings, and the causes and conditions of their retributions. The Bodhisattva Maitreya (the future Buddha). Kumarajiva (Shi Yue): Maitreya is the surname, Ajita is the given name. He is the son of a Brahmin in South India. The Bodhisattva Manjushri, the Dharma Prince. Kumarajiva (Shi Yue): In the Qin region, he is known as Wondrous Virtue. When counting from small to large, these two are placed later. Moreover, these two have a great influence in this world, but less influence in other worlds, so they should also be placed later. Wondrous Virtue travels in all directions with his Dharma body, and no one knows where he comes from. He will also come to fill the Buddha's position, so he is called the Dharma Prince. Like these, there are thirty-two thousand people. Sengzhao (Zhao Yue): Praising their merits and listing their names is to preserve these figures to attest to the truth of this sutra. There are also ten thousand Brahma Kings, such as Sikhi, etc. Sengzhao (Zhao Yue): Sikhi is the name of a Brahma King. In the Qin region...

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言頂髻也。

從餘四天下來詣佛所而聽法復有萬二千天帝。

什曰。舉其從餘四天下來者。據此四天下以明梵耳。複次天有二種。一者地天。二者虛空天。帝釋處須彌頂。即是地天。又為地主。舉釋則地天斯攝。舉梵王則虛空天盡攝。複次帝釋得道跡。梵王得不還常來聽法眾所共知。故經序眾所知識以為會證也。複次一切眾生宗事梵天。所宗尚來則知餘人必至矣。

亦從餘四天下來在會坐。

肇曰。一佛土有百億四天下。一四天下各有釋梵。故言余。亦或從他方佛土來。

並余大威力諸天。

肇曰。除上梵釋余大天也。

龍。

什曰。龍有二種。一地龍二虛空龍。肇曰。龍有二種。地龍虛空龍。種有四生。

神。

什曰。神受善惡雜報。似人天而非人天也。肇曰。神受善惡雜報。見形勝人劣天。身輕微難見也。

夜叉。

什曰。秦言貴人亦言輕捷。有三種。一在地。二在虛空。三天夜叉也。地夜叉但以財施故不能飛空。天夜叉以車馬施故能飛行。佛轉法輪時。地夜叉唱空夜叉聞。空夜叉唱四天王聞。如是乃至梵天也。肇曰。夜叉秦言輕捷。有三種。一在地二在虛空三天夜叉。居下二天守天城池門閣。

乾闥婆。

什曰。天樂

【現代漢語翻譯】 現代漢語譯本： 『言頂髻也』，指的是頂髻相。

『從餘四天下來詣佛所而聽法復有萬二千天帝』，從其他四大天下來到佛陀處聽法的，還有一萬二千位天帝。

什曰：『舉其從餘四天下來者。據此四天下以明梵耳。複次天有二種。一者地天。二者虛空天。帝釋（Indra）處須彌頂。即是地天。又為地主。舉釋則地天斯攝。舉梵王（Brahmā）則虛空天盡攝。複次帝釋得道跡。梵王得不還常來聽法眾所共知。故經序眾所知識以為會證也。複次一切眾生宗事梵天。所宗尚來則知餘人必至矣。』 鳩摩羅什（Kumārajīva）說：『提到從其他四大天下來的人，是爲了通過這四大天來表明梵天。此外，天有二種：一是地天，二是虛空天。帝釋（Indra）居住在須彌山頂，就是地天，又是地主。提到帝釋，就包括了地天。提到梵王（Brahmā），就包括了所有的虛空天。而且，帝釋已經證得道跡，梵王證得不還果，經常來聽法，這是大眾所共知的。所以經序中說，都是大眾所熟知的人來作為法會的證明。再者，一切眾生都尊崇梵天，既然他們所尊崇的都來了，那麼就知道其他人也一定會來。』

『亦從餘四天下來在會坐』，也有從其他四大天下來參加法會的。

肇曰：『一佛土有百億四天下。一四天下各有釋梵。故言余。亦或從他方佛土來。』 僧肇說：『一個佛土有百億個四大天下，一個四大天下各有帝釋和梵天，所以說是「余」。也或許是從其他佛土來的。』

『並余大威力諸天』，以及其他具有大威力的諸天。

肇曰：『除上梵釋余大天也。』 僧肇說：『除了上面的梵天和帝釋，其餘的都是大天。』

『龍』，龍（Nāga）。

什曰：『龍有二種。一地龍二虛空龍。』肇曰：『龍有二種。地龍虛空龍。種有四生。』 鳩摩羅什說：『龍有兩種：一是地龍，二是虛空龍。』僧肇說：『龍有兩種：地龍和虛空龍。種類有四生。』

『神』，神（Deva）。

什曰：『神受善惡雜報。似人天而非人天也。』肇曰：『神受善惡雜報。見形勝人劣天。身輕微難見也。』 鳩摩羅什說：『神承受善惡混合的果報，類似人天，但又不是人天。』僧肇說：『神承受善惡混合的果報，從外形上看勝過人，但又不如天，身體輕微難以看見。』

『夜叉』，夜叉（Yakṣa）。

什曰：『秦言貴人亦言輕捷。有三種。一在地。二在虛空。三天夜叉也。地夜叉但以財施故不能飛空。天夜叉以車馬施故能飛行。佛轉法輪時。地夜叉唱空夜叉聞。空夜叉唱四天王聞。如是乃至梵天也。』肇曰：『夜叉秦言輕捷。有三種。一在地二在虛空三天夜叉。居下二天守天城池門閣。』 鳩摩羅什說：『在秦語中，夜叉的意思是貴人，也指輕捷。夜叉有三種：一是在地的，二是在虛空的，三是天夜叉。地夜叉因為只是用財物佈施，所以不能飛空。天夜叉因為用車輛馬匹佈施，所以能夠飛行。佛陀轉法輪時，地夜叉唱，空夜叉聽見；空夜叉唱，四大天王聽見；這樣一直傳到梵天。』僧肇說：『夜叉在秦語中是輕捷的意思。有三種：一是在地的，二是在虛空的，三是天夜叉。居住在下二天，守護天城的城池門閣。』

『乾闥婆』，乾闥婆（Gandharva）。

什曰：『天樂』 鳩摩羅什說：『是天上的樂神。』

【English Translation】 English version: '言頂髻也 (Yán dǐngjì yě)' refers to the uṣṇīṣa.

'從餘四天下來詣佛所而聽法復有萬二千天帝 (Cóng yú sì tiān xiàlái yì fó suǒ ér tīngfǎ fù yǒu wàn èr qiān tiāndì)' means that there were also twelve thousand Devas who came from the other Four Great Heavens to the Buddha's place to listen to the Dharma.

Kumārajīva said: 'Mentioning those who came from the other Four Great Heavens is to clarify Brahmā through these Four Great Heavens. Furthermore, there are two types of devas: one is the earth deva, and the other is the space deva. Indra (帝釋, Dìshì) resides at the summit of Mount Sumeru, which is the earth deva and also the lord of the earth. Mentioning Indra includes the earth devas. Mentioning Brahmā (梵王, Fànwáng) includes all the space devas. Moreover, Indra has attained the path, and Brahmā has attained the state of non-returning and often comes to listen to the Dharma, which is known to the public. Therefore, the preface of the sutra states that those who are known to the public are witnesses to the assembly. Furthermore, all beings revere Brahmā. Since the one they revere has come, it is known that others will surely come.'

'亦從餘四天下來在會坐 (Yì cóng yú sì tiān xiàlái zài huì zuò)' means that there were also those who came from the other Four Great Heavens to attend the assembly.

Saṅghārāma said: 'One Buddha-land has hundreds of millions of Four Great Continents. Each Four Great Continent has its own Indra and Brahmā, hence the term 'other'. It may also be from other Buddha-lands.'

'並余大威力諸天 (Bìng yú dà wēilì zhū tiān)' means along with other devas of great power.

Saṅghārāma said: 'Besides the above-mentioned Brahmā and Indra, the rest are great devas.'

'龍 (Lóng)' means Nāga (龍).

Kumārajīva said: 'There are two types of nāgas: one is the earth nāga, and the other is the space nāga.' Saṅghārāma said: 'There are two types of nāgas: earth nāgas and space nāgas. Their species have four types of birth.'

'神 (Shén)' means Deva (神).

Kumārajīva said: 'Devas receive mixed rewards of good and evil, similar to humans and devas but not quite either.' Saṅghārāma said: 'Devas receive mixed rewards of good and evil. Their form is superior to humans but inferior to devas. Their bodies are light and difficult to see.'

'夜叉 (Yèchā)' means Yakṣa (夜叉).

Kumārajīva said: 'In the Qin language, yakṣa means noble or swift. There are three types: one is on the earth, the second is in space, and the third is the heavenly yakṣa. Earth yakṣas cannot fly because they only give material offerings. Heavenly yakṣas can fly because they give offerings of vehicles and horses. When the Buddha turns the Dharma wheel, the earth yakṣas chant, and the space yakṣas hear. The space yakṣas chant, and the Four Heavenly Kings hear, and so on up to Brahmā.' Saṅghārāma said: 'In the Qin language, yakṣa means swift. There are three types: one is on the earth, the second is in space, and the third is the heavenly yakṣa. They reside in the lower two heavens, guarding the city walls and gates of the heavens.'

'乾闥婆 (Gāntàpó)' means Gandharva (乾闥婆).

Kumārajīva said: 'Heavenly music.'

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神也。處地上寶山中。天欲作樂時。此神體上有相出。然後上天也。肇曰。天樂神也。居地上寶山中。天須樂時。此神體上有異相現。然後上天也。

阿修羅。

什曰。秦言不飲酒。不飲酒因緣出雜寶藏。此是惡趣。男醜女端正。有大勢力常與天共鬥也。肇曰。釋同上也。

迦樓羅。

什曰。金翅鳥也。肇曰。金翅鳥神。

緊那羅。

什曰。秦言人非人。似人而頭上有角。人見之言人耶非人耶。故因以名之。亦天伎神也。小不及乾闥婆肇注同上。

摩睺羅伽等悉來會坐。

什曰。是地龍而腹行也。肇曰。摩睺羅伽大蟒神也。此上八部皆有大神力。能自變形在座聽法也。

諸比丘比丘尼。

肇曰。比丘義同上尼者女名也。已上八千比丘別稱得道者也。

優婆塞。

肇曰。義名信士男也。

優婆夷。

肇曰。義名信士女也。

俱來會坐彼時佛與無量百千之眾恭敬圍繞而為說法譬如須彌山王顯于大海安處眾寶師子之座蔽於一切諸來大眾。

肇曰。須彌山天帝釋所住金剛山也。秦言妙高。處大海之中。水上方高三百三十六萬里。如來處四部之中。威相超絕光蔽大眾。猶金山之顯溟海也。

爾時毗耶離城有長者子名

【現代漢語翻譯】 現代漢語譯本 神也。居住在地上寶山之中。天想要奏樂時，此神身上會有異相顯現，然後才上天。肇曰：是天上的樂神，居住在地上寶山之中。天需要奏樂時，此神身上會有特殊的相貌顯現，然後才上天。

阿修羅（Ashura）。

什曰：秦語譯為『不飲酒』。關於不飲酒的因緣出自《雜寶藏經》。這是惡趣之一，男子醜陋而女子端正。具有強大的勢力，經常與天人戰鬥。肇曰：解釋與上面相同。

迦樓羅（Garuda）。

什曰：金翅鳥。肇曰：金翅鳥神。

緊那羅（Kinnara）。

什曰：秦語譯為『人非人』。外貌似人，但頭上有角。人們見到後會疑惑是人還是非人，因此得名。也是天上的伎樂神。能力比乾闥婆（Gandharva）稍遜。肇注同上。

摩睺羅伽（Mahoraga）等都來集會而坐。

什曰：是地龍，以腹部行走。肇曰：摩睺羅伽是大蟒神。以上八部都具有大神力，能夠變化身形，在座聽法。

諸比丘（Bhikkhu）、比丘尼（Bhikkhuni）。

肇曰：比丘的解釋與上面相同，尼是女子的名稱。以上八千比丘是特別稱呼的得道者。

優婆塞（Upasaka）。

肇曰：義為信士男。

優婆夷（Upasika）。

肇曰：義為信士女。

都來集會而坐。那時，佛與無量百千的大眾恭敬圍繞，為他們說法，譬如須彌山王（Mount Sumeru）顯現在大海之上，安處於眾寶師子之座，遮蔽了一切前來的大眾。

肇曰：須彌山是天帝釋（Indra）所居住的金剛山，秦語譯為『妙高』，位於大海之中。水面上方高三百三十六萬里。如來處於四部眾之中，威嚴相貌超絕，光芒遮蔽大眾，猶如金山顯現在溟海之中。

爾時，毗耶離城（Vaishali）有長者子名叫

【English Translation】 English version A deity. Resides in a jeweled mountain on the earth. When the heavens desire to make music, this deity's body manifests auspicious signs before ascending to the heavens. Zhao said: This is a celestial music deity, residing in a jeweled mountain on the earth. When the heavens need music, this deity's body manifests extraordinary signs before ascending to the heavens.

Ashura (non-god beings with great power).

Kumarajiva said: In the Qin language, it means 'non-drinker of alcohol'. The causes and conditions for not drinking alcohol are found in the Za Bao Zang Jing (Miscellaneous Treasure Store Sutra). This is an evil realm. The males are ugly, while the females are beautiful. They possess great power and constantly fight with the devas (gods). Zhao said: The explanation is the same as above.

Garuda (mythical bird-like creature).

Kumarajiva said: Golden-winged bird. Zhao said: Golden-winged bird deity.

Kinnara (a celestial musician).

Kumarajiva said: In the Qin language, it means 'neither human nor non-human'. They resemble humans but have horns on their heads. When people see them, they wonder whether they are human or not, hence the name. They are also celestial music deities, slightly inferior to the Gandharvas (celestial musicians). Zhao's commentary is the same as above.

Mahoraga (great serpent deities) and others all came to the assembly and sat down.

Kumarajiva said: They are earth dragons that move on their bellies. Zhao said: Mahoraga is a great serpent deity. All the above eight classes possess great divine power and can transform themselves to sit and listen to the Dharma.

Bhikkhus (monks) and Bhikkhunis (nuns).

Zhao said: The meaning of Bhikkhu is the same as above; 'ni' is a female name. The above eight thousand Bhikkhus are specially referred to as those who have attained enlightenment.

Upasaka (male lay devotees).

Zhao said: The meaning is 'believing man'.

Upasika (female lay devotees).

Zhao said: The meaning is 'believing woman'.

All came to the assembly and sat down. At that time, the Buddha, respectfully surrounded by countless hundreds of thousands of beings, expounded the Dharma to them, just as Mount Sumeru (the central world-mountain) appears above the great ocean, seated upon a jeweled lion throne, overshadowing all the assembled multitude.

Zhao said: Mount Sumeru is the Vajra Mountain where Indra (the lord of the gods) resides. In the Qin language, it is called 'Wonderfully High', located in the midst of the great ocean. It is 3,360,000 li (Chinese miles) high above the water. The Tathagata (Buddha) is among the four assemblies, with a majestic appearance that surpasses and overshadows the multitude, just as a golden mountain appears in the vast ocean.

At that time, in the city of Vaishali (an ancient Indian city), there was a son of a wealthy man named

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曰寶積。

肇曰。寶積亦法身大士常與凈名俱詣如來共弘道教。而今獨與里人詣佛者。將生問疾之由啟茲典之門也。

與五百長者子俱持七寶蓋來詣佛所頭面禮足各以其蓋共供養佛。

肇曰。天竺貴勝行法各別持七寶蓋即以供養佛。

佛之威神令諸寶蓋合成一蓋遍覆三千大千世界。

什曰。現此神變其旨有二。一者現神變無量顯智慧必深。二者寶積獻其所珍必獲可珍之果。來世所成必若如此之妙。明因小而果大也。

而此世界廣長之相悉于中現。

肇曰。蓋以不廣而彌八極土亦不狹而現蓋中。

又此三千大千世界諸須彌山。

什曰。秦言妙高山也。凡有十寶山。須彌處其中。餘九圍之也。

雪山目真鄰陀山摩訶目真鄰陀山香山寶山金山黑山鐵圍山大鐵圍山大海江河川流泉源。

別本云顯彼大海。什曰。山金色海水清凈水映發也。緣水顯發金光亦復如是也。

及日月星辰天宮龍宮諸尊神宮悉現於寶蓋中。

肇曰。此佛世界。

又十方諸佛諸佛說法亦現於寶蓋中。

肇曰。將顯佛土殊好不同故通現十方也。諸長者子皆久發道心而未修凈土。欲說來供之情啓發凈土之志。故因其蓋而現之也。

爾時一切大眾睹佛神力嘆

【現代漢語翻譯】 現代漢語譯本：寶積（Ratnakuta，菩薩名）。

肇曰：寶積也是法身大士，常與凈名（Vimalakirti，維摩詰）一同前往如來處，共同弘揚佛法。而今唯獨與里人前往佛處，將要發起問疾的緣由，開啟這部經典的門徑。

與五百長者子一同拿著七寶蓋來到佛所，頭面禮足，各自用他們的寶蓋共同供養佛。

肇曰：在天竺，貴族和修行者行法各有不同，拿著七寶蓋即是用來供養佛。

佛的威神之力，令所有寶蓋合成一個寶蓋，遍覆三千大千世界。

什曰：顯現這種神通變化，其旨意有二：一是顯現神通變化無量，表明智慧必定深邃；二是寶積獻上他所珍視的，必定獲得可珍視的果報。來世所成就的，必定如此美妙。表明因小而果大。

而此世界的廣闊和長遠之相，全部在其中顯現。

肇曰：寶蓋不因不廣而不能充滿八極，佛土也不因不狹小而不能顯現在寶蓋中。

又此三千大千世界中的諸須彌山（Mount Sumeru，妙高山）。

什曰：秦言稱之為妙高山。凡有十寶山，須彌山處在其中，其餘九山圍繞著它。

雪山（Himalaya Mountains），目真鄰陀山（Mucalinda，山名），摩訶目真鄰陀山（Mahamucalinda，大目真鄰陀山），香山（Fragrant Mountain），寶山（Jewel Mountain），金山（Gold Mountain），黑山（Black Mountain），鐵圍山（Cakravada，鐵圍山），大鐵圍山（Great Cakravada，大鐵圍山），大海，江河，川流，泉源。

別本上說顯現彼大海。什曰：山是金色，海水清凈，水映襯著山而顯發。因水而顯發金光，也是如此。

以及日月星辰，天宮，龍宮，諸尊神宮，都顯現在寶蓋中。

肇曰：這是佛的世界。

又有十方諸佛，諸佛說法，也顯現在寶蓋中。

肇曰：將要顯現佛土殊勝美好，與衆不同，所以通通顯現十方佛土。諸長者子都已久發道心，但還未修習凈土。想要述說來供養的情意，啓發修習凈土的志向。所以藉著他們的寶蓋而顯現這些景象。

爾時一切大眾見到佛的神力，歎爲觀止。

【English Translation】 English version: Ratnakuta (Ratnakuta, name of a Bodhisattva).

Zhao said: Ratnakuta is also a great Bodhisattva of the Dharma body, who often goes to the Tathagata with Vimalakirti (Vimalakirti) to jointly promote the Buddha's teachings. Now, he is going to the Buddha alone with the people of the village, which will initiate the reason for asking about illness and open the door to this scripture.

Together with five hundred sons of elders, they came to the Buddha's place holding seven-jeweled canopies, bowed their heads and paid homage at his feet, and each used their canopies to make offerings to the Buddha.

Zhao said: In India, nobles and practitioners have different ways of practicing Dharma. Holding seven-jeweled canopies is to offer them to the Buddha.

The Buddha's majestic power caused all the jeweled canopies to merge into one canopy, covering the three thousand great thousand worlds.

Shi said: There are two purposes for manifesting this miraculous transformation: first, to manifest immeasurable miraculous transformations, indicating that wisdom must be profound; second, Ratnakuta offers what he cherishes, and will surely receive a cherished reward. What will be achieved in the future will be so wonderful. It shows that the cause is small and the effect is great.

And the vastness and length of this world are all manifested in it.

Zhao said: The canopy does not fail to fill the eight extremes because it is not wide, and the Buddha land does not fail to appear in the canopy because it is not narrow.

Also, the Mount Sumeru (Mount Sumeru, Mount of Wonderful Height) in this three thousand great thousand worlds.

Shi said: In Qin language, it is called Mount of Wonderful Height. There are ten jeweled mountains, with Mount Sumeru in the center, and the other nine mountains surrounding it.

The Himalayas (Himalaya Mountains), Mount Mucalinda (Mucalinda, name of a mountain), Mount Mahamucalinda (Mahamucalinda, Great Mucalinda Mountain), Fragrant Mountain (Fragrant Mountain), Jewel Mountain (Jewel Mountain), Gold Mountain (Gold Mountain), Black Mountain (Black Mountain), Cakravada (Cakravada, Iron Encircling Mountain), Great Cakravada (Great Cakravada, Great Iron Encircling Mountain), the great sea, rivers, streams, and springs.

Another version says that the great sea is manifested. Shi said: The mountain is golden, the sea water is clear, and the water reflects and illuminates the mountain. The golden light is manifested because of the water, and so it is.

And the sun, moon, stars, heavenly palaces, dragon palaces, and the palaces of all the honored deities are all manifested in the jeweled canopy.

Zhao said: This is the Buddha's world.

Also, the Buddhas of the ten directions and the Dharma teachings of the Buddhas are also manifested in the jeweled canopy.

Zhao said: It is to show that the Buddha lands are especially beautiful and different, so all the Buddha lands of the ten directions are manifested. The sons of the elders have all long aspired to the path, but have not yet cultivated the Pure Land. They want to express their intention to make offerings and inspire the aspiration to cultivate the Pure Land. Therefore, these scenes are manifested through their canopies.

At that time, all the people saw the Buddha's divine power and marveled.

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未曾有合掌禮佛瞻仰尊顏目不暫舍。

什曰。信樂發中相現於外。

長者子寶積即于佛前以偈頌曰。

什曰。上以身力供養。今以心口供養。上以財養今以法養。複次眾雖見其變未知變之所由。欲令推宗有在信樂彌深。故以偈贊也。肇曰。形敬不足以寫心。故復贊之詠之者矣。

目凈修廣如青蓮。

什曰。面為身之上。目為面之標。故嘆形之始始於目也。複次佛以慈眼等視眾生。重其等故嘆之。肇曰。五情百骸目最為長。瞻顏而作故先贊目也。天竺有青蓮華。其葉修而廣。青白分明有大人目相。故以為諭也。

心凈已度諸禪定。

什曰。心凈則目明。故舉心以證目。複次目為形最。心為德本。將嘆德故美其心也。度諸禪定釋所以凈也。肇曰。形長者目。主德者心。故作者標二為頌首也。禪定之海深廣無際。自非如來清凈真心。無能度者。

久積凈業稱無量。

什曰。凈業無量故名亦如是。肇曰。于無數劫積三凈業故名稱無量。

導眾以寂故稽首。

什曰。梵本云寂道。寂道即八正也。肇曰。寂謂無為寂。滅道也。

既見大聖以神變普現十方無量土其中諸佛演說法於是一切悉見聞。

肇曰。既見合蓋之神變。已不可測。方于中現十方

【現代漢語翻譯】 現代漢語譯本： 從未停止過合掌禮佛，瞻仰佛的尊容，眼睛片刻也不離開。

鳩摩羅什（Kumārajīva）說：『信樂之心發自內心，會顯現在外表。』

長者子寶積（Ratnakara）即在佛前用偈頌說道：

鳩摩羅什（Kumārajīva）說：『之前是用身體的力量供養，現在是用心和口供養。之前是用財物供養，現在是用佛法供養。而且，大眾雖然看到了這種變化，但不知道變化的原因。想要讓大家推崇佛法，就要讓信樂之心更加深厚，所以用偈頌來讚美。』僧肇（Sengzhao）說：『僅僅是外在的恭敬不足以表達內心的虔誠，所以要用讚頌來表達。』

您的眼睛清澈明亮，修長寬廣，如同青蓮花一般。

鳩摩羅什（Kumārajīva）說：『面部是身體的上部，眼睛是面部的標誌，所以讚歎佛的形貌，首先從眼睛開始。而且，佛用慈悲的眼睛平等地看待眾生，重視這種平等，所以讚歎佛的眼睛。』僧肇（Sengzhao）說：『五官百骸中，眼睛最為重要。因為瞻仰佛的尊容，所以首先讚美眼睛。』在天竺（India）有一種青蓮花，它的葉子修長而寬廣，青色和白色分明，具有大人之相的眼睛的特徵，所以用它來比喻佛的眼睛。

您的心清凈無染，已經超越了各種禪定境界。

鳩摩羅什（Kumārajīva）說：『心清凈，眼睛就明亮，所以用清凈的心來證明眼睛的明亮。而且，眼睛是形貌中最突出的，心是德行的根本。將要讚歎佛的德行，所以先讚美佛的心。』『度諸禪定』解釋了心清凈的原因。僧肇（Sengzhao）說：『形貌中最重要的是眼睛，德行中最重要的是心。所以作者將這兩者放在頌的首位。』禪定的海洋深廣無際，如果不是如來（Tathagata）清凈的真心，沒有人能夠超越。

您長久以來積累了清凈的善業，所以名稱也無量無邊。

鳩摩羅什（Kumārajīva）說：『清凈的善業無量無邊，所以名稱也是如此。』僧肇（Sengzhao）說：『在無數劫中積累了身、口、意三方面的清凈善業，所以名稱是無量的。』

您引導眾生走向寂靜涅槃的道路，所以我向您稽首。

鳩摩羅什（Kumārajīva）說：『梵文版本中是「寂道」，寂道就是八正道（Eightfold Path）。』僧肇（Sengzhao）說：『寂靜指的是無為的寂滅之道。』

既然見到了大聖以神通變化普遍顯現在十方無量國土中，其中諸佛演說佛法，於此一切都能夠見到和聽到。

僧肇（Sengzhao）說：『既然見到了合蓋的神通變化，已經不可思議，現在又顯現在十方。』

【English Translation】 English version: Never ceasing to prostrate in reverence to the Buddha, gazing upon his venerable countenance, eyes never for a moment leaving him.

Kumārajīva said: 'Faith and joy arising from within manifest outwardly.'

The son of the elder, Ratnakara, then spoke in verse before the Buddha:

Kumārajīva said: 'Previously, offerings were made with bodily strength; now, offerings are made with heart and mouth. Previously, offerings were made with wealth; now, offerings are made with the Dharma. Moreover, although the assembly sees the transformation, they do not know the cause of the transformation. Wishing to encourage reverence and deepen faith, he praises with verses.' Sengzhao said: 'External reverence is insufficient to express the heart, so he further praises it in song.'

Your eyes are pure and bright, long and wide, like blue lotus flowers.

Kumārajīva said: 'A pure heart makes the eyes bright, so he cites the heart to attest to the eyes. Moreover, the eyes are the most prominent feature, and the heart is the root of virtue. Intending to praise virtue, he extols the heart.' Sengzhao said: 'Among the five senses and hundred bones, the eyes are the most important. Because one gazes upon the countenance, he first praises the eyes.' In India (Jambudvipa) there is a blue lotus flower, its leaves long and wide, with clear distinctions of blue and white, possessing the characteristics of the eyes of a great person, so it is used as a metaphor.

Your heart is pure, having transcended all levels of dhyana (meditative absorption).

Kumārajīva said: 'A pure heart makes the eyes bright, so he cites the heart to attest to the eyes. Moreover, the eyes are the most prominent feature, and the heart is the root of virtue. Intending to praise virtue, he extols the heart.' 'Transcending all levels of dhyana' explains the reason for the purity. Sengzhao said: 'The eyes are the most important feature, and the heart is the master of virtue. Therefore, the author marks these two as the beginning of the verse.' The ocean of dhyana is deep and boundless; without the Tathagata's pure and true heart, no one can cross it.

Having accumulated pure karma for a long time, your name is immeasurable.

Kumārajīva said: 'Pure karma is immeasurable, so the name is also like that.' Sengzhao said: 'Having accumulated pure karma of body, speech, and mind for countless kalpas (aeons), the name is immeasurable.'

Guiding beings with tranquility, therefore I bow my head.

Kumārajīva said: 'The Sanskrit version says 'path of tranquility.' The path of tranquility is the Eightfold Path.' Sengzhao said: 'Tranquility refers to the unconditioned path of cessation.'

Having seen the Great Sage manifesting universally in the ten directions and immeasurable lands through supernatural powers, wherein the Buddhas expound the Dharma, all of this is seen and heard.

Sengzhao said: 'Having seen the supernatural transformation of the joined parasol, it is already unfathomable, and now it manifests in the ten directions.'

---

國及諸佛演法。於是忍界一切眾會悉遙見聞。更為希有也。

法王法力超群生常以法財施一切。

肇曰。俗王以俗力勝民故能澤及一國。法王以法力超眾故能道濟無疆。

能善分別諸法相。

肇曰。諸法殊相能善分別也。自此下至業不亡盡嘆法施也。

于第一義而不動。

肇曰。第一義謂諸法一相義也。雖分別諸法殊相而不乖一相。此美法王莫易之道也。動謂乖矣。

已於諸法得自在是故稽首此法王。

肇曰。世王自在於民。法王自在於法。法無定相隨應而辨。為好異者辨異而不乖同。為好同者辨同而不乖異。同異殊辨而俱適法相。故得自在也。

說法不有亦不無。

肇曰。欲言其有有不自生。欲言其無緣會即形。會形非謂無。非自非謂有。且有有故有無。無有何所無。有無故有有。無無何所有。然則自有則不有。自無則不無。此法王之正說也。

以因緣故諸法生。

肇曰。有亦不由緣。無亦不由緣。以法非有無故由因緣生。論曰。法從緣故不有。緣起故不無。

無我無造無受者。

肇曰。諸法皆從緣生耳。無別有真主宰之者。故無我也。夫以有我故能造善惡受禍福法。既無我故無造無受者也。

善惡之業亦不亡。

【現代漢語翻譯】 現代漢語譯本： 國及諸佛演說佛法。於是娑婆世界（忍界）的一切大眾都遙遠地看見和聽見，這真是非常稀有啊。 法王（佛）的法力超越所有眾生，常常用法財佈施一切。 僧肇（人名）說：世俗的君王憑藉世俗的力量戰勝民眾，所以恩澤能夠遍及一個國家。法王憑藉佛法的力量超越眾生，所以能夠用真理救濟無邊無際的世界。 能夠很好地分辨各種法的表相。 僧肇說：對於各種法不同的表相能夠很好地分辨。從這裡向下到『善惡之業亦不亡』，都是讚歎法佈施。 對於第一義諦（諸法實相）毫不動搖。 僧肇說：第一義諦是指諸法同一體性的真義。雖然分辨諸法不同的表相，但不違背諸法同一體性的真義。這是讚美法王所遵循的不易之道。『動』是指違背。 已經于各種法中獲得自在，所以稽首禮敬這位法王。 僧肇說：世俗的君王對民眾擁有自在的權力，法王對佛法擁有自在的權力。佛法沒有固定的表相，隨著不同的根器而施以不同的教導。為喜歡求異的人講解差異，但不違背同一性；為喜歡求同的人講解同一性，但不違背差異性。同一性和差異性雖然不同，但都能恰當地符合法的實相，所以能夠獲得自在。 說法既不是『有』，也不是『無』。 僧肇說：如果要說它是『有』，『有』不是自己產生的；如果要說它是『無』，因緣聚合它就會顯現。顯現形體不能說是『無』，不是自己產生不能說是『有』。而且因為有『有』，所以才有『無』；如果沒有『有』，那『無』又以什麼為『無』呢？因為有『無』，所以才有『有』；如果沒有『無』，那『有』又以什麼為『有』呢？這樣看來，如果是自身存在的，那就不是真正的『有』；如果是自身不存在的，那就不是真正的『無』。這就是法王所說的正法。 因為因緣的緣故，諸法產生。 僧肇說：『有』不是由因緣產生，『無』也不是由因緣產生。因為法的本性既不是『有』也不是『無』，所以由因緣而生。《論》中說：法從因緣而生，所以不是實有；因緣和合而生起，所以不是實無。 沒有『我』，沒有造作者，沒有承受者。 僧肇說：諸法都是由因緣而生，沒有另外存在主宰者，所以沒有『我』。因為有『我』，所以能夠造作善惡之業，承受禍福之報。既然沒有『我』，就沒有造作者，也沒有承受者。 善惡的業力也不會消失。

【English Translation】 English version: The country and all the Buddhas expound the Dharma. Thereupon, all the assemblies in the Saha world (Renjie) remotely saw and heard it. This is truly rare. The Dharma King's (Buddha's) Dharma power surpasses all beings, and He constantly bestows Dharma wealth upon all. Sengzhao (a person's name) said: Secular kings conquer the people with secular power, so their grace can extend to a country. The Dharma King surpasses all beings with Dharma power, so He can save the boundless world with truth. Able to skillfully distinguish the appearances of all dharmas. Sengzhao said: Able to skillfully distinguish the different appearances of all dharmas. From here down to 'The karma of good and evil will also not perish,' all praise the Dharma giving. Unwavering in the First Noble Truth (the true nature of all dharmas). Sengzhao said: The First Noble Truth refers to the true meaning of the oneness of all dharmas. Although distinguishing the different appearances of all dharmas, it does not contradict the true meaning of the oneness of all dharmas. This is praising the unchanging path followed by the Dharma King. 'Unwavering' means contradicting. Having already attained freedom in all dharmas, therefore, I bow my head and pay homage to this Dharma King. Sengzhao said: Secular kings have freedom over the people, and the Dharma King has freedom over the Dharma. The Dharma has no fixed appearance and is taught differently according to different capacities. For those who like to seek differences, explain the differences without contradicting the sameness; for those who like to seek sameness, explain the sameness without contradicting the differences. Although sameness and differences are different, they can all appropriately conform to the true nature of the Dharma, so one can attain freedom. The Dharma spoken is neither 'existent' nor 'non-existent'. Sengzhao said: If you want to say it is 'existent,' 'existence' does not arise by itself; if you want to say it is 'non-existent,' it will appear when conditions come together. Manifesting form cannot be said to be 'non-existent,' and not arising by itself cannot be said to be 'existent.' Moreover, because there is 'existence,' there is 'non-existence'; if there is no 'existence,' then what is 'non-existence' based on? Because there is 'non-existence,' there is 'existence'; if there is no 'non-existence,' then what is 'existence' based on? Thus, if it exists by itself, then it is not truly 'existent'; if it does not exist by itself, then it is not truly 'non-existent.' This is the true Dharma spoken by the Dharma King. Because of conditions, all dharmas arise. Sengzhao said: 'Existence' does not arise from conditions, and 'non-existence' does not arise from conditions. Because the nature of Dharma is neither 'existent' nor 'non-existent,' it arises from conditions. The Treatise says: Dharma arises from conditions, so it is not truly existent; it arises from the aggregation of conditions, so it is not truly non-existent. There is no 'self,' no creator, and no receiver. Sengzhao said: All dharmas arise from conditions, and there is no separate ruler, so there is no 'self.' Because there is a 'self,' one can create good and evil karma and receive the rewards of fortune and misfortune. Since there is no 'self,' there is no creator and no receiver. The karma of good and evil will also not perish.

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肇曰。若無造無受者。則不應有為善獲福為惡致殃也。然眾生心識相傳美惡由起。報應之道連環相襲。其猶聲和響順形直影端。此自然之理無差毫分。復何假常我而主之哉。

始在佛樹力降魔。

肇曰。道力之所制。豈魔兵之所能敵。自此下至禮法海。嘆初成如來功德也。

得甘露滅。

什曰。梵本云寂滅甘露。寂滅甘露即實相法也。

覺道成。

肇曰。大覺之道寂滅無相。至味和神諭若甘露。于菩提樹先降外魔。然後成甘露寂滅大覺之道。結習內魔于茲永盡矣。

已無心意。

什曰。無別意也。

無受行。

什曰。無受想行。肇曰。心者何也。染有以生。受者何也。苦樂是行。至人冥真體寂空虛其懷。雖復萬法並照而心未嘗有。苦樂是逕而不為受。物我永寂。豈心受之可得。受者三受也。苦受樂受不苦不樂受也。

而悉摧伏諸外道。

肇曰。無心伏於物。而物無不伏。

三轉法輪于大千。

肇曰。始於鹿苑為拘鄰等三轉四諦法輪于大千世界也。

其輪本來常清凈。

肇曰。法輪常凈猶虛空也。雖復古今不同時移俗易。聖聖相傳其道不改矣。

天人得道此為證。

什曰。證明佛初轉法輪。肇

【現代漢語翻譯】 現代漢語譯本： 肇曰：如果沒有創造者和接受者，那麼就不應該有行善獲得福報、作惡遭受災殃的說法。然而，眾生的心識相續流傳，善與惡由此產生，報應的道理就像連環一樣相互承襲。這就像聲音和諧則迴響順暢，形體正直則影子端正一樣，這是自然的道理，沒有絲毫差錯。又何必假借一個常住不變的『我』來主宰這一切呢？

始在菩提樹下以道力降伏魔軍。

肇曰：以佛道的威力所制服的，豈是魔兵所能抵抗的？從這裡向下到『禮法海』，都是讚歎初成如來的功德。

獲得甘露寂滅。

什曰：梵文字作『寂滅甘露』。寂滅甘露就是實相之法。

覺悟成道。

肇曰：大覺之道寂靜空滅，沒有形相。至上的法味調和精神，如同甘露一般。在菩提樹下先降伏外在的魔軍，然後成就甘露寂滅的大覺之道。煩惱習氣的內在之魔，也因此永遠斷盡了。

已經沒有心意。

什曰：沒有分別之心。

沒有感受和行為。

什曰：沒有感受、思想和行為。肇曰：心是什麼呢？是染著有為法而生起的。感受是什麼呢？是苦和樂。至人冥合於真理，本體寂靜空虛，胸懷坦蕩。即使萬法並照，而心也未曾生起。苦樂從身邊經過，而不被感受所牽動。物與我永遠寂滅，哪裡還能得到心和感受呢？感受指的是三種感受：苦受、樂受、不苦不樂受。

從而全部摧伏各種外道。

肇曰：沒有心反而能降伏萬物，萬物沒有不被降伏的。

三轉法輪于大千世界。

肇曰：最初在鹿野苑為拘鄰（Konḍañña）等五比丘三轉四諦法輪于大千世界。

法輪本來就是常清凈的。

肇曰：法輪常凈就像虛空一樣。即使古今不同，時代變遷，風俗改變，聖人與聖人之間相互傳授，其道也不會改變。

天人和阿修羅因此而得道，這就是證明。

什曰：證明佛陀最初轉法輪。 肇曰：

【English Translation】 English version: Zhao said: If there were no creator and no receiver, then there should be no such thing as doing good and receiving blessings, or doing evil and incurring misfortune. However, the minds and consciousnesses of sentient beings are transmitted continuously, and good and evil arise from this. The path of karmic retribution is like a chain, with one link following another. It is like a harmonious sound producing a corresponding echo, or a straight form casting a straight shadow. This is a natural principle, without the slightest deviation. Why then should we assume a permanent 'self' to be the master of all this?

He first subdued the demons with his spiritual power under the Bodhi tree.

Zhao said: What is subdued by the power of the Buddha's path, how could it be resisted by the demon's army? From here down to 'the sea of ritual and law', it praises the merits of the Tathagata who has just attained enlightenment.

Gained the nectar of extinction.

Kumarajiva said: The Sanskrit text says 'Nectar of extinction'. The nectar of extinction is the Dharma of true reality.

Awakened and attained the Way.

Zhao said: The path of great awakening is silent and without form. The supreme flavor harmonizes the spirit, like nectar. Under the Bodhi tree, he first subdued the external demons, and then attained the great awakened path of nectar and extinction. The internal demons of accumulated habits are thereby forever exhausted.

Already without intention.

Kumarajiva said: Without separate intention.

Without receiving and acting.

Kumarajiva said: Without receiving, thinking, and acting. Zhao said: What is the mind? It is born from attachment to conditioned dharmas. What is receiving? It is suffering and joy. The perfect man merges with the truth, his essence is silent and empty, his heart is open. Even though the myriad dharmas are illuminated, the mind has never arisen. Suffering and joy pass by, but he is not moved by receiving. Things and self are forever silent, how can the mind and receiving be obtained? Receiving refers to the three kinds of receiving: suffering, joy, and neither suffering nor joy.

And completely subdued all the external paths.

Zhao said: Without a mind, he subdues things, and nothing is not subdued.

Turned the Dharma wheel three times in the great thousand world.

Zhao said: Initially in the Deer Park, he turned the Dharma wheel of the Four Noble Truths three times for Kauṇḍinya (拘鄰) and others in the great thousand world.

The wheel is originally always pure.

Zhao said: The Dharma wheel is always pure, like the empty space. Even though ancient and modern times are different, times change and customs change, the sages transmit each other, and their path does not change.

Gods and humans attained the Way, this is the proof.

Kumarajiva said: Proving that the Buddha first turned the Dharma wheel. Zhao said:

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曰。初轉法輪。拘鄰等五人八萬諸天得道。此常清凈之明證也。

三寶於是現世間。

肇曰。覺道既成佛寶也。法輪既轉法寶也。五人出家得道僧寶也。於是言其始也。

以斯妙法濟群生一受不退常寂然。

肇曰。九十六種外道上者亦能斷結生無色天。但其道不真要還墮三塗。佛以四諦妙法濟三乘眾生。無有既受還墮生死者。故曰一受不退。永畢無為故常寂然矣。

度老病死大醫王。

肇曰。生老病死患之重者。濟以法藥故為醫王長也。

當禮法海德無邊。

肇曰。法輪淵廣難測。法海流潤無涯。故德無邊矣。

譭譽不動如須彌。

肇曰。利衰譭譽稱譏苦樂八法之風不動如來。猶四風之吹鬚彌也。

于善不善等以慈。

肇曰。截手不戚捧手不欣。善惡自彼慈覆不二。

心行平等如虛空。

肇曰。夫有心則有封。有封則不普。以聖心無心故平等若虛空也。

孰聞人寶不敬承。

肇曰。在天為天寶。在人為人寶。寶于天人者豈天人之所能。故物莫不敬承也。

今奉世尊此微蓋。

什曰。自欣所獻小而睹大變也。肇曰。微是小也。

于中現我三千界諸天龍神所居宮乾闥婆等及夜叉悉見世間諸所有十

【現代漢語翻譯】 現代漢語譯本： 說：最初轉法輪時，拘鄰（Kaundinya，五比丘之首）等五人以及八萬諸天證得道果。這是常清凈的明確證明。

三寶（佛寶、法寶、僧寶）因此顯現於世間。

肇法師說：覺悟之道成就，是為佛寶。法輪開始轉動，是為法寶。五人出家得道，是為僧寶。『於是』，是說三寶的開始。

用這種微妙的佛法救濟眾生，一旦接受便不再退轉，常處於寂然涅槃的狀態。

肇法師說：九十六種外道中，高明的也能斷除煩惱，往生到無色界天。但他們的道不真實，最終還是要墮入三惡道。佛用四諦（苦、集、滅、道）的微妙佛法救濟三乘（聲聞乘、緣覺乘、菩薩乘）的眾生，沒有接受佛法后還會墮入生死輪迴的。所以說『一受不退』，永遠達到無為的境界，所以常處於寂然涅槃的狀態。

救度眾生脫離衰老、疾病和死亡的偉大的醫王。

肇法師說：生老病死是眾生最大的苦患，用佛法來救濟，所以佛被稱為偉大的醫王。

應當禮敬佛法，其功德如大海般無邊無際。

肇法師說：法輪深遠廣闊難以測度，佛法如大海般流淌滋潤沒有邊際，所以說功德無邊。

對於譭謗和讚譽，都能如須彌山（Mount Sumeru，佛教宇宙觀中的聖山）般不動搖。

肇法師說：利、衰、毀、譽、稱、譏、苦、樂這八種世間法，都不能動搖如來，就像狂風吹拂鬚彌山一樣。

對於善行和不善行，都以慈悲之心對待。

肇法師說：即使別人砍斷我的手也不悲慼，別人捧我的手也不欣喜。善與惡都是外在的，慈悲之心平等覆蓋，沒有分別。

心和行為都平等如虛空。

肇法師說：有心就有侷限，有侷限就不能普及一切。聖人的心是無心的，所以平等如同虛空。

誰聽說了人中之寶而不恭敬地接受呢？

肇法師說：在天界是天寶，在人間是人寶。比天人和人更珍貴的，難道是天人和人所能及的嗎？所以萬物沒有不恭敬接受的。

現在我奉獻給世尊這小小的寶蓋。

鳩摩羅什（Kumarajiva，著名佛經翻譯家）說：這是自謙所獻之物雖小，卻能從中看到廣大的變化。 肇法師說：微，是小的意思。

在這寶蓋中顯現出我的三千大千世界，諸天、龍神所居住的宮殿，乾闥婆（Gandharva，天界的樂神）等以及夜叉（Yaksa，一種鬼神）都能看到世間所有的一切。

【English Translation】 English version: He said: 'At the first turning of the Dharma wheel, Kaundinya (the first of the five disciples) and the other five people, along with eighty thousand devas (gods), attained enlightenment. This is clear proof of constant purity.'

Thus, the Three Jewels (Buddha, Dharma, Sangha) appeared in the world.

Master Zhao said: 'The path of awakening being accomplished is the Buddha Jewel. The Dharma wheel being turned is the Dharma Jewel. The five people leaving home and attaining enlightenment are the Sangha Jewel. 'Thus' speaks of their beginning.'

'Using this wonderful Dharma to save sentient beings, once received, there is no regression, and one is always in tranquil Nirvana.'

Master Zhao said: 'Among the ninety-six kinds of non-Buddhist paths, the higher ones can also sever afflictions and be born in the Formless Realm. But their path is not genuine, and they will still fall into the three evil realms. The Buddha uses the wonderful Dharma of the Four Noble Truths (suffering, cause of suffering, cessation of suffering, path to the cessation of suffering) to save beings of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). There is no one who, having received the Dharma, will still fall into the cycle of birth and death. Therefore, it is said 'once received, there is no regression,' and one eternally reaches the state of non-action, so one is always in tranquil Nirvana.'

'Delivering from old age, sickness, and death, the great King of Medicine.'

Master Zhao said: 'Birth, old age, sickness, and death are the heaviest of afflictions. Saving them with the medicine of Dharma, therefore the Buddha is called the great King of Medicine.'

'One should pay homage to the Dharma ocean, whose virtue is boundless.'

Master Zhao said: 'The Dharma wheel is deep and vast, difficult to fathom. The Dharma ocean flows and nourishes without limit, therefore its virtue is boundless.'

'Undisturbed by praise or blame, like Mount Sumeru (the sacred mountain in Buddhist cosmology).'

Master Zhao said: 'The eight winds of gain, loss, defamation, praise, honor, ridicule, suffering, and joy do not move the Tathagata (Buddha), just as the wind cannot blow Mount Sumeru.'

'Treating good and evil equally with compassion.'

Master Zhao said: 'Not grieving when a hand is cut off, not rejoicing when a hand is offered. Good and evil are external, compassion covers them equally, without duality.'

'The mind and actions are equal like empty space.'

Master Zhao said: 'Having a mind means having limitations, and having limitations means not being able to be universal. Because the sage's mind is without mind, it is equal like empty space.'

'Who has heard of the jewel among humans and does not respectfully receive it?'

Master Zhao said: 'In the heavens, it is a heavenly jewel; among humans, it is a human jewel. More precious than the heavenly and human, how could it be attained by the heavenly and human? Therefore, everything respectfully receives it.'

'Now I offer to the World Honored One this small canopy.'

Kumarajiva (famous translator of Buddhist scriptures) said: 'Humbly expressing that what is offered is small, but one can see great changes from it.' Master Zhao said: 'Small means tiny.'

'Within this canopy appears my three thousand great thousand worlds, the palaces where the devas (gods) and nagas (dragons) dwell, the Gandharvas (celestial musicians) and other beings, as well as the Yakshas (a type of spirit), all can see everything in the world.'

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力哀現是化變。

肇曰。所奉至微。所見至廣。此是如來哀愍之所現也。十力是如來之別稱耳。十力備故即以為名。自十號之外諸有異稱類耳。

眾睹希有皆嘆佛今我稽首三界尊。

肇曰。睹蓋中之瑞也。

大聖法王眾所歸凈心觀佛靡不欣各見世尊在其前。

肇曰。法身圓應猶一月昇天影現百水也。

斯則神力不共法。

肇曰。不與二乘共也。

佛以一音演說法眾生隨類各得解皆謂世尊同其語斯則神力不共法。

肇曰。密口一音殊類異解。

佛以一音演說法眾生各各隨所解普得受行獲其利斯則神力不共法。

肇曰。佛以一音說一法。眾生各隨所好而受解。好施者聞施。好戒者聞戒。各異受異行。獲其異利。上一音異適。此一法異適也。

佛以一音演說法或有恐畏或歡喜或生厭離或斷疑斯則神力不共法。

肇曰。眾生聞苦報則恐畏。聞妙果則歡喜。聞不凈則厭離聞法相則斷疑。不知一音何演而令歡畏異生。此豈二乘所能共也。

稽首十力大精進。

肇曰。此下一一稱德而致敬也。

稽首已得無所畏。

肇曰。四無畏也。

稽首住于不共法。

肇曰。十八不共法也。

稽首一切大導師稽首

【現代漢語翻譯】 現代漢語譯本： 『力哀現是化變』。

肇曰：『佛所奉行的道理至為精微，所見的境界至為廣闊。這正是如來哀憫眾生的示現。十力（Tathāgata-balāni，如來的十種力量）只是如來的別稱罷了。具備了十力，因此就用它來作為名號，就像十號（Daśa-tathāgata-balāni，如來的十個稱號）之外的其他各種不同的稱謂一樣。』

『眾睹希有皆嘆佛，今我稽首三界尊。』

肇曰：『睹，是說大眾看到了蓮花座中顯現的祥瑞。』

『大聖法王眾所歸，凈心觀佛靡不欣，各見世尊在其前。』

肇曰：『法身（Dharmakāya，佛的法性之身）的圓滿應化，就像一輪明月升上天空，在百川水中都顯現出倒影一樣。』

『斯則神力不共法。』

肇曰：『這種神通力量不是二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）所能共有的。』

『佛以一音演說法，眾生隨類各得解，皆謂世尊同其語，斯則神力不共法。』

肇曰：『佛以秘密的口訣發出一個聲音，不同的眾生各自理解不同的含義。』

『佛以一音演說法，眾生各各隨所解，普得受行獲其利，斯則神力不共法。』

肇曰：『佛用一個聲音宣說一種法，眾生各自根據自己的喜好而接受和理解。喜歡佈施的人聽到佈施，喜歡持戒的人聽到持戒，各自接受不同的教義，實行不同的行為，獲得不同的利益。前一句說的是一個聲音適應不同的對象，這一句說的是一種法適應不同的對象。』

『佛以一音演說法，或有恐畏或歡喜，或生厭離或斷疑，斯則神力不共法。』

肇曰：『眾生聽到惡報就感到恐懼，聽到美妙的果報就感到歡喜，聽到不凈之物就產生厭離，聽到法的真相就斷除疑惑。不知道這一個聲音是如何演說，而使眾生產生歡喜、恐懼等不同的感受。這難道是二乘所能共有的嗎？』

『稽首十力大精進。』

肇曰：『下面一句一句地稱頌佛的功德而致敬。』

『稽首已得無所畏。』

肇曰：『四無所畏（catvāri vaiśāradyāni，佛的四種無畏）。』

『稽首住于不共法。』

肇曰：『十八不共法（aṣṭādaśāveṇikadharmāḥ，佛的十八種不共之法）。』

『稽首一切大導師，稽首。』

【English Translation】 English version: 'Li Ai Xian is transformation.'

Zhao said: 'What the Buddha upholds is extremely subtle, and what he sees is extremely vast. This is the manifestation of the Tathagata's (如來) compassion. The Ten Powers (Tathāgata-balāni, 十力) are just another name for the Tathagata. Because he possesses the Ten Powers, it is used as a title, just like the various other names besides the Ten Titles (Daśa-tathāgata-balāni, 十號).'

'All who saw the rare event praised the Buddha, now I bow my head to the Honored One of the Three Realms.'

Zhao said: 'Seeing refers to the auspicious signs manifested in the lotus seat.'

'The Great Sage, the Dharma King, to whom all turn, those who contemplate the Buddha with pure hearts are all delighted, each sees the World Honored One before them.'

Zhao said: 'The perfect response of the Dharmakaya (法身, the Dharma body of the Buddha) is like the moon rising in the sky, its reflection appearing in hundreds of rivers.'

'This is the divine power, the unshared Dharma.'

Zhao said: 'This divine power is not shared with the Two Vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna, 聲聞乘 and 緣覺乘).'

'The Buddha proclaims the Dharma with one sound, beings understand according to their kind, all say the World Honored One speaks their language, this is the divine power, the unshared Dharma.'

Zhao said: 'With a secret mouth, the Buddha emits one sound, and different beings understand different meanings.'

'The Buddha proclaims the Dharma with one sound, each being understands according to their understanding, universally receiving and practicing, obtaining its benefit, this is the divine power, the unshared Dharma.'

Zhao said: 'The Buddha speaks one Dharma with one sound, and beings each receive and understand according to their preferences. Those who like giving hear about giving, those who like precepts hear about precepts, each receiving different teachings, practicing different actions, and obtaining different benefits. The previous verse speaks of one sound adapting to different objects, this verse speaks of one Dharma adapting to different objects.'

'The Buddha proclaims the Dharma with one sound, some feel fear, some feel joy, some generate aversion, some sever doubts, this is the divine power, the unshared Dharma.'

Zhao said: 'Beings hear of bad retribution and feel fear, hear of wonderful rewards and feel joy, hear of impure things and generate aversion, hear of the true nature of Dharma and sever doubts. Not knowing how this one sound is proclaimed, causing beings to generate different feelings of joy and fear. How could this be shared by the Two Vehicles?'

'I bow my head to the Ten Powers, the Great Diligence.'

Zhao said: 'The following verses each praise the Buddha's virtues and pay homage.'

'I bow my head to the one who has attained fearlessness.'

Zhao said: 'The Four Fearlessnesses (catvāri vaiśāradyāni, 四無所畏).'

'I bow my head to the one who dwells in the unshared Dharmas.'

Zhao said: 'The Eighteen Unshared Dharmas (aṣṭādaśāveṇikadharmāḥ, 十八不共法).'

'I bow my head to the Great Guide of all, I bow my head.'

---

能斷眾結縛稽首已到于彼岸。

肇曰。彼岸涅槃岸也。彼涅槃豈崖岸之有。以我異於彼故借我謂之耳。

稽首能度諸世間稽首永離生死道悉知眾生來去相。

肇曰。眾生形往來於六趣。心馳騁於是非。悉知之也。

善於諸法得解脫。

肇曰。我染諸法故諸法縛我。我心無染則萬縛斯解。

不著世間如蓮華常善入于空寂行。

肇曰。出入自在而不乖寂故常善入。

達諸法相無掛礙。

肇曰。萬法幽深誰識其涘。唯佛無礙故獨稱達。

稽首如空無所依。

肇曰。聖心無寄。猶空無依也。

爾時長者子寶積說此偈已白佛言世尊是五百長者子皆已發阿耨多羅三藐三菩提心願聞得佛國土清凈。

肇曰。阿耨多羅秦言無上。三藐三菩提秦言正遍知。道莫之大無上也。其道真正無法不知正遍知也。諸長者子久已發無上心而未修凈土。所以寶積俱詣。如來現蓋皆啟其萌也。既于蓋中見諸佛凈土殊好不同。志在崇習。故愿聞佛所得凈土殊好之事。

唯愿世尊說諸菩薩凈土之行。

肇曰。土之所以凈豈技飾之所能凈之。必由行故請說行也。凡行必在學地。故菩薩。此問乃是如來現蓋之微旨。寶積俱詣之本意也。別本云佛國清凈之行。什曰梵

【現代漢語翻譯】 現代漢語譯本 能斷除一切煩惱束縛，稽首禮敬已到達涅槃彼岸的佛陀。

肇曰：彼岸即涅槃之岸。彼涅槃難道有邊岸可言嗎？因為『我』與彼岸不同，所以借用『我』來稱呼它。

稽首禮敬能度脫一切世間的佛陀，稽首禮敬永遠脫離生死輪迴之道的佛陀，完全知曉一切眾生的來去因果。

肇曰：眾生的形體在六道中往來，心念馳騁於是非之中，佛陀完全知曉這些。

善於通達諸法，獲得解脫。

肇曰：因為我執著于諸法，所以諸法束縛我。我的心若無所染著，那麼一切束縛都會解開。

不執著於世間，如同蓮花一般，常能善巧地進入空寂之境修行。

肇曰：出入自在而不違背空寂的境界，所以說『常善入』。

通達諸法實相，沒有絲毫掛礙。

肇曰：萬法幽深，誰能知曉它的邊際？只有佛陀沒有障礙，所以才能被稱為『達』。

稽首禮敬如同虛空一般無所依的佛陀。

肇曰：聖人的心無所寄託，就像虛空一樣無所依。

這時，長者子寶積（Ratnakara）說完這些偈頌后，對佛陀說：『世尊，這五百位長者子都已經發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），希望聽聞如何才能得到清凈的佛國土。』

肇曰：阿耨多羅（anuttara）在秦語中是『無上』的意思。三藐三菩提（samyak-sambodhi）在秦語中是『正遍知』的意思。道沒有比它更大的，所以是『無上』。這個道真正不虛，沒有什麼是它不知道的，所以是『正遍知』。這些長者子很久以前就發起了無上心，但還沒有修習清凈國土。所以寶積（Ratnakara）和他們一起來到如來這裡，如來顯現寶蓋，開啟了他們的萌芽。他們在寶蓋中見到了諸佛的清凈國土，殊勝美好各不相同，心志在於崇尚修習，所以希望聽聞佛陀所得到的清凈國土的殊勝美好之事。

『唯愿世尊宣說諸菩薩清凈國土的修行。』

肇曰：國土之所以清凈，難道是靠技巧裝飾就能達到的嗎？必定是因為修行才能清凈，所以請佛陀宣說修行。一切修行必定在學習的階段，所以說是菩薩。這個提問正是如來顯現寶蓋的微妙旨意，也是寶積（Ratnakara）和他們一起來到這裡的本意。另一個版本說的是『佛國清凈之行』。鳩摩羅什（Kumarajiva）說梵

【English Translation】 English version Having severed all bonds of attachment, I bow to Him who has reached the other shore (Nirvana).

Zhao said: The other shore is the shore of Nirvana. Does that Nirvana have shores? Because 'I' am different from that shore, it is called 'I'.

I bow to Him who can deliver all beings from the world, I bow to Him who has eternally left the path of birth and death, fully knowing the coming and going of all beings.

Zhao said: The forms of beings come and go in the six realms, their minds gallop in right and wrong. He knows all of this.

Skilled in all dharmas, attaining liberation.

Zhao said: Because I am attached to all dharmas, all dharmas bind me. If my mind is without attachment, then all bonds will be released.

Not attached to the world, like a lotus flower, constantly and skillfully entering the practice of emptiness and tranquility.

Zhao said: Freely entering and exiting without violating tranquility, therefore it is said 'constantly and skillfully entering'.

Penetrating the characteristics of all dharmas, without any hindrance.

Zhao said: The myriad dharmas are profound and deep, who knows their boundaries? Only the Buddha is without hindrance, therefore he alone is called 'penetrating'.

I bow to Him who, like the sky, has nothing to rely on.

Zhao said: The holy mind has no attachment, like the sky having nothing to rely on.

At that time, the son of the elder, Ratnakara (寶積), having spoken these verses, said to the Buddha: 'World Honored One, these five hundred sons of elders have all generated the mind of anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), wishing to hear how to obtain a pure Buddha-land.'

Zhao said: Anuttara (阿耨多羅) in the Qin language means 'unsurpassed'. Samyak-sambodhi (三藐三菩提) in the Qin language means 'right and universal knowledge'. There is no greater path than it, therefore it is 'unsurpassed'. This path is truly not false, there is nothing it does not know, therefore it is 'right and universal knowledge'. These sons of elders have long generated the unsurpassed mind, but have not yet cultivated a pure land. Therefore, Ratnakara (寶積) came with them. The Tathagata manifested the canopy, opening their sprouts. Having seen the pure lands of the Buddhas in the canopy, wonderfully different, their minds are set on revering and practicing. Therefore, they wish to hear about the wonderful things of the pure land obtained by the Buddha.

'May the World Honored One explain the practices of the Bodhisattvas for purifying their Buddha-lands.'

Zhao said: Is the purity of a land achieved by skillful decoration? It must be due to practice, therefore they request the Buddha to explain the practice. All practice must be in the stage of learning, therefore it is said Bodhisattva. This question is precisely the subtle meaning of the Tathagata manifesting the canopy, and the original intention of Ratnakara (寶積) coming with them. Another version says 'the practice of purifying the Buddha-land'. Kumarajiva (鳩摩羅什) said the Sanskrit

---

本云清凈之相。下言眾生是佛土。則是其相兆於今。故事應於後。

佛言善哉寶積乃能為諸菩薩問于如來凈土之行諦聽諦聽善思念之當爲汝說於是是寶積及五百長者子受教而聽佛言寶積眾生之類是菩薩佛土。

什曰。寶積問凈土之相。故以凈相答之。凈相即凈土因緣。凈土因緣有三事。一菩薩功德。二眾生。三眾生功德。三因既凈則得凈土。今言眾生則是者。因中說果。下釋義中具三因緣也。肇曰。夫至人空洞無象。應物故形。形無常體。況國土之有恒乎。夫以群生萬端業行不同。殊化異被致令報應不一。是以凈者應之以寶玉。穢者應之以沙礫。美惡自彼。於我無定。無定之土乃曰真土。然則土之凈穢繫於眾生。故曰眾生之類是菩薩佛土也。或謂土之凈穢繫於眾生者。則是眾生報應之土。非如來土。此蓋未喻報應之殊方耳。嘗試論之。夫如來所修凈土以無方為體。故令雜行眾生同視異見。異見故凈穢所以生。無方故真土所以形。若夫取其凈穢。眾生之報也。本其無方。佛土之真也。豈曰殊域異處凡聖二土然後辨其凈穢哉。生曰。凈土行者行致凈土非造之也。造于土者眾生類矣。容以濫造。不得不先明造本以表致義然後說行。

所以者何菩薩隨所化眾生而取佛土。

什曰。自此以下二章列三因

釋則是之義。梵本云隨化幾所眾生。似是隨化人多少故國有大小也。義者云。隨以何法化眾生。若施若戒等各隨彼所行來生其國。亦隨三因深淺以成嚴凈之異。若因持戒則其地平正。若因行施則七珍具足。略舉二法。余皆類此。肇曰。此下釋所以眾生則佛土也。佛土者即眾生之影響耳。夫形修則影長。形短則影促。豈日月使之然乎。形自然耳。故隨所化眾生之多少而取佛土之廣狹也。是以佛土或以四天下。或以三千。或以恒沙為一國者也。生曰。夫國土者是眾生封疆之域。其中無穢謂之為凈。無穢為無。封疆為有。有生於惑無生於解。其解若成其惑方盡。始解是菩薩本化自應。終就使既成就為統國。有屬佛之跡。就本隨於所化。義為取彼之國。既云取彼。非自造之謂。若自造則無所統。無有眾生何所成就哉。

隨所調伏眾生而取佛土。

什曰。梵本云毗尼。毗尼言善治。善治眾生令棄惡行善也。隨其棄惡多少行善淺深以成其國。調伏旨同而語隱。故存其本也。肇曰。隨所調伏眾生之深淺而取佛土之好醜。生曰。化雖已兼而名在始。彼不容無調伏。故宜明之。若不調伏則無七珍土矣。

隨諸眾生應以何國入佛智慧而取佛土。

什曰修凈國時。逆觀眾生來世之心。于未來世中應見何國而得解脫。

【現代漢語翻譯】 現代漢語譯本： 解釋『則是之義』。梵文版本說的是『隨化幾所眾生』（根據所教化眾生的數量）。似乎是根據所教化的人數多少來決定佛國的大小。『義者』解釋說：『根據用什麼法來教化眾生，無論是佈施還是持戒等等，各自根據他們所修行的來生到那個佛國。也根據三因（三種成佛的因素）的深淺來成就莊嚴清凈的差異。如果是因為持戒，那麼那裡的土地就平整。如果是因為行佈施，那麼七寶就具足。』這裡簡略地舉了兩種法門，其餘的都可以依此類推。肇法師說：『下面解釋為什麼眾生就是佛土。佛土就是眾生的影響罷了。』形體修長，影子就長；形體短小，影子就短。難道是太陽和月亮讓它這樣的嗎？是形體自然而然這樣的。所以根據所教化眾生的多少來決定佛土的廣狹。因此，佛土有的以四天下（四大部洲）為一個佛國，有的以三千大千世界為一個佛國，有的以恒河沙數世界為一個佛國。 僧肇法師說：『國土是眾生的封疆地域，其中沒有污穢就稱為清凈。沒有污穢是「無」，封疆是「有」。有產生於迷惑，無產生於解脫。如果解脫成就，那麼迷惑才能窮盡。最初的解脫是菩薩本來教化所自然應該做的，最終成就了就成為統理國土。有屬於佛的痕跡，就本隨順於所教化。』『義』是指取彼佛國。既然說是『取彼』，就不是自己創造的意思。如果是自己創造，那就沒有什麼可以統理的，沒有眾生又成就什麼呢？

『隨所調伏眾生而取佛土。』（根據所調伏的眾生來取得佛土）

鳩摩羅什法師說：梵文版本是『毗尼』，『毗尼』的意思是『善治』（良好的治理）。善於治理眾生，使他們捨棄惡行，奉行善事。根據他們捨棄惡事的多少，奉行善事的深淺來成就他們的佛國。『調伏』的意思相同，但是用語比較隱晦，所以保留了原文。僧肇法師說：『根據所調伏眾生的深淺來決定佛土的好壞。』僧肇法師說：『教化雖然已經兼顧了調伏，但是名稱還在開始的階段。那裡不能沒有調伏，所以應該說明。如果不調伏，就沒有七寶國土了。』

『隨諸眾生應以何國入佛智慧而取佛土。』（根據眾生應該在哪種佛國才能進入佛的智慧來取得佛土）

鳩摩羅什法師說：在修凈土的時候，預先觀察眾生來世的心，在未來世中應該見到哪個佛國才能得到解脫。

【English Translation】 English version: Explaining 'the meaning of 'ze shi zhi yi''. The Sanskrit version says 'Sui hua ji suo zhong sheng' (depending on the number of beings that are taught and transformed). It seems that the size of the Buddha-land is determined by the number of people who are taught and transformed. 'Yi zhe' explains: 'According to what Dharma is used to teach and transform beings, whether it is giving or keeping precepts, etc., each according to what they practice, they are born into that Buddha-land. Also, according to the depth of the three causes (three factors for becoming a Buddha), the differences in adornment and purity are achieved. If it is because of upholding precepts, then the land there will be flat and upright. If it is because of practicing giving, then the seven treasures will be complete.' Here, two Dharma doors are briefly mentioned, and the rest can be inferred by analogy. Dharma Master Zhao said: 'The following explains why sentient beings are the Buddha-land. The Buddha-land is just the influence of sentient beings.' If the form is long, the shadow is long; if the form is short, the shadow is short. Is it the sun and the moon that make it so? It is the form that is naturally so. Therefore, the breadth of the Buddha-land is determined by the number of sentient beings that are taught and transformed. Therefore, some Buddha-lands take the four continents (Si Da Bu Zhou) as one Buddha-land, some take the three thousand great thousand worlds as one Buddha-land, and some take the number of Ganges sands as one Buddha-land. Seng Zhao (a famous buddhist scholar) said: 'The land is the territory of sentient beings, and the absence of defilement is called purity. No defilement is 'wu' (non-being), and territory is 'you' (being). Being arises from delusion, and non-being arises from liberation. If liberation is achieved, then delusion can be exhausted. The initial liberation is what the Bodhisattva should naturally do in his original teaching, and the final achievement becomes the ruler of the land.' 'You' (being) belongs to the traces of the Buddha, and follows the teaching and transformation. 'Yi' (meaning) refers to taking that Buddha-land. Since it is said to 'take that', it does not mean creating it oneself. If it is created by oneself, then there is nothing to rule, and what is achieved without sentient beings?

'Sui suo tiao fu zhong sheng er qu fo tu.' (According to the sentient beings that are tamed and subdued, the Buddha-land is taken.)

Kumarajiva (a famous translator of Buddhist texts) said: The Sanskrit version is 'Vinaya', and 'Vinaya' means 'Shan Zhi' (good governance). It is good at governing sentient beings, causing them to abandon evil deeds and practice good deeds. According to the amount of evil deeds they abandon and the depth of good deeds they practice, their Buddha-land is achieved. 'Taming and subduing' has the same meaning, but the wording is more obscure, so the original text is retained. Seng Zhao said: 'The goodness and badness of the Buddha-land is determined by the depth of the sentient beings that are tamed and subdued.' Seng Zhao said: 'Although teaching and transformation have already taken into account taming and subduing, the name is still in the initial stage. There cannot be no taming and subduing there, so it should be explained. If there is no taming and subduing, there will be no seven-treasure land.'

'Sui zhu zhong sheng ying yi he guo ru fo zhi hui er qu fo tu.' (According to which Buddha-land sentient beings should enter the wisdom of the Buddha to take the Buddha-land.)

Kumarajiva said: When cultivating the Pure Land, observe in advance the minds of sentient beings in the next life, and in which Buddha-land should they see in the future life to obtain liberation.

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先於來劫位國優劣。然後與眾生共攝三因以成其國。使彼來生。言攝攝先所期者也。此言佛慧。下云菩薩根。明將來受化有淺深也。肇曰。眾生自有見凈好慕而進修者。亦有見穢惡厭而進修者。所好殊方。略言之耳。所因雖異然其入佛慧一也。故隨其所應而取佛土焉。生曰。隨化雖已從解。容濫其疆。故復宜明。如或有濫則同彼惑必不能統成之矣。

隨諸眾生應以何國起菩薩根而取佛土。

肇曰。上為入佛慧。佛慧七住所得無生慧也。今為菩薩根。菩薩根六住已下菩提心也。生曰。入佛智慧亦已兼矣。而名在始涉。容無深大。故復宜明。若無深大則無一乘土矣。

所以者何菩薩取于凈國皆為饒益諸眾生故。

什曰。釋所以先立國土優劣然後造行也。若為我取國者。應任行之所成。今為饒益眾生。故從物所宜而制國也。肇曰。法身無定。何國之有美惡。斯外何凈可取。取凈國者皆為彼耳。故隨其所應而取焉。生曰。所以上四句也。若自無造國又不在彼疆。然後能成就眾生耳。

譬如有人慾于空地造立宮室隨意無礙。

什曰。梵本云。空中造立宮室自在無礙。空不可用為宮室。如是不離眾生得凈國也。又云。空中得為宮室。不可用空為宮室。要用材木然後得成。如是菩薩雖解于空。

【現代漢語翻譯】 現代漢語譯本 先於未來劫確定國土的優劣，然後與眾生共同修習三因（三種成佛的因：善因、了因、緣因），以成就他們的國土，使他們未來能夠往生。這裡說的『攝』，是指攝取先前所期望的。這裡說的是佛慧（Buddha-jnana），下面說的是菩薩根（Bodhi-mula），說明將來接受教化有深淺的差別。鳩摩羅什（Kumarajiva）說：『眾生自有見到清凈而心生喜好，進而進修的；也有見到污穢而心生厭惡，進而進修的。』他們所喜好的方向不同，這裡只是簡略地說說。他們所憑藉的因雖然不同，但最終進入佛慧是一樣的。所以，（佛）隨著他們各自的根器而攝取佛土。僧肇（Sengzhao）說：『隨著教化雖然已經依從理解，但可能存在濫用的情況。』所以應該再次明確，如果存在濫用，那麼就和那些迷惑的人一樣，必定不能夠統攝成就（佛土）。

隨著各種眾生應該以什麼樣的國土生起菩薩根，從而攝取佛土？

鳩摩羅什（Kumarajiva）說：『上面說的是進入佛慧，佛慧是七住位（Saptavasthana）所證得的無生慧（Anutpattika-dharma-kshanti）。』現在說的是菩薩根，菩薩根是六住位（Sadavasthana）以下的菩提心（Bodhi-citta）。僧肇（Sengzhao）說：『進入佛的智慧也已經包含了（菩薩根），但名稱還在開始涉入的階段，可能沒有深遠的意義。』所以應該再次明確，如果沒有深遠的意義，那麼就沒有一乘（Ekayana）的國土了。

為什麼菩薩攝取清凈的國土，都是爲了饒益一切眾生呢？

鳩摩羅什（Kumarajiva）說：『解釋為什麼先確定國土的優劣，然後才造作修行。如果爲了自己攝取國土，應該任由修行所成就的（結果）。現在爲了饒益眾生，所以依從眾生所適宜的來制定國土。』僧肇（Sengzhao）說：『法身（Dharmakaya）沒有固定的形體，哪裡會有國土的美惡呢？此外哪裡有清凈可以攝取呢？攝取清凈的國土都是爲了他們（眾生）罷了。』所以隨著他們各自的根器而攝取（國土）。僧肇（Sengzhao）說：『所以是上面四句所說的。如果自己沒有造作國土，又不在他們的疆界之內，然後才能成就眾生。』

譬如有人想要在空地上建造宮室，可以隨意而沒有阻礙。

鳩摩羅什（Kumarajiva）說：『梵文字說：在空中建造宮室，自在而沒有阻礙。空不能用來建造宮室，同樣，不離開眾生就不能得到清凈的國土。』又說：『在空中可以建造宮室，但不能用空來作為宮室，一定要用木材才能建成。』同樣，菩薩雖然理解空性（Sunyata）。

【English Translation】 English version First, the advantages and disadvantages of the Buddha-land are determined before the coming Kalpa (aeon). Then, together with all sentient beings, the three causes (three causes of becoming a Buddha: good cause, understanding cause, and condition cause) are cultivated to form their Buddha-land, enabling them to be reborn in the future. The term 'gather' here refers to gathering what was previously expected. This refers to Buddha-jnana (Buddha's wisdom). The following refers to Bodhi-mula (root of enlightenment), clarifying that the depth of future teachings received will vary. Kumarajiva (Kumarajiva) said: 'Some sentient beings naturally see purity and develop fondness, thus advancing in cultivation; others see defilement and develop aversion, thus advancing in cultivation.' Their preferred directions differ, and this is only a brief explanation. Although the causes they rely on differ, their entry into Buddha-jnana is the same. Therefore, (the Buddha) gathers Buddha-lands according to their respective capacities. Sengzhao (Sengzhao) said: 'Although following the teachings has already followed understanding, there may be cases of abuse.' Therefore, it should be clarified again. If there is abuse, then it will be the same as those who are deluded, and they will certainly not be able to comprehensively achieve (the Buddha-land).

According to what kind of Buddha-land should all sentient beings generate Bodhi-mula, thereby gathering the Buddha-land?

Kumarajiva (Kumarajiva) said: 'The above refers to entering Buddha-jnana, which is the Anutpattika-dharma-kshanti (unborn wisdom) attained in the seventh stage (Saptavasthana).' Now it refers to Bodhi-mula, which is the Bodhi-citta (mind of enlightenment) below the sixth stage (Sadavasthana). Sengzhao (Sengzhao) said: 'Entering the wisdom of the Buddha already includes (Bodhi-mula), but the name is still in the initial stage of involvement, and may not have profound meaning.' Therefore, it should be clarified again. If there is no profound meaning, then there will be no Ekayana (one vehicle) Buddha-land.

Why do Bodhisattvas gather pure Buddha-lands, all for the benefit of all sentient beings?

Kumarajiva (Kumarajiva) said: 'Explaining why the advantages and disadvantages of the Buddha-land are determined first, and then practice is created. If one were to gather a Buddha-land for oneself, one should let it be the result of one's practice. Now, for the benefit of sentient beings, the Buddha-land is established according to what is suitable for sentient beings.' Sengzhao (Sengzhao) said: 'The Dharmakaya (Dharma body) has no fixed form, so where would there be good or bad Buddha-lands? Moreover, where is there purity to gather? Gathering pure Buddha-lands is all for them (sentient beings).' Therefore, (the Buddha) gathers (Buddha-lands) according to their respective capacities. Sengzhao (Sengzhao) said: 'Therefore, it is what the above four sentences say. If one does not create a Buddha-land oneself, and is not within their boundaries, then one can accomplish sentient beings.'

It is like someone who wants to build a palace on empty ground, and can do so freely without hindrance.

Kumarajiva (Kumarajiva) said: 'The Sanskrit text says: Building a palace in the air is free and without hindrance. Empty space cannot be used to build a palace, similarly, one cannot obtain a pure Buddha-land without leaving sentient beings.' It also says: 'A palace can be built in the air, but empty space cannot be used as a palace; one must use wood to build it.' Similarly, although Bodhisattvas understand Sunyata (emptiness).

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不可但以空心得。要以三因成其國也。又意異故經文不同也。生曰。造立宮室譬成就眾生也。空地是無妨礙處譬取無穢。穢則礙也。

若於虛空終不能成。

生曰。于虛空謂無物可用作宮室也。譬如自造國無眾生可成。

菩薩如是為成就眾生故愿取佛國。

生曰。無礙處也。

愿取佛國者非於空也。

肇曰。凈土必由眾生。譬立宮必因地。無地無眾生。宮土無以成。二乘澄神虛無不因眾生。故無凈土也。生曰。非無眾生也。

寶積當知直心是菩薩凈土。

肇曰。土之凈者必由眾生。眾生之凈必因眾行。直舉眾生以釋土凈。今備舉眾行明其所以凈也。夫行凈則眾生凈。眾生凈則佛土凈。此必然之數不可差也。土無洿曲乃出於心直。故曰直心是菩薩凈土也。此則因中說果。猶指金為食。直心者謂質直無諂。此心乃是萬行之本。故建章有之矣。

菩薩成佛時不諂眾生來生其國。

肇曰。不諂直心一行異名也。菩薩心既直化彼同己。自土既成故令同行斯集。此明化緣相及故果報相連。則佛土之義顯也。自下二句相對。或前後異名。或前略后廣。或前因後果。類因行耳。凡善行有二種。一行善二報善。自此下諸眾生所習皆報善也。生曰。致國之義已備於前。今但

【現代漢語翻譯】 現代漢語譯本： 不能僅僅憑藉空洞的心意來成就佛國，還需要依靠三種因緣才能成就。而且，因為心意不同，所以經文的表達也有所不同。竺道生（Sengzhao）說：『建造宮室』比喻成就眾生。『空地』是無阻礙的地方，比喻選取沒有污穢之處。有污穢就會有阻礙。 如果在虛空中，最終是無法建造成功的。 竺道生（Sengzhao）說：在虛空中，是沒有可以用來建造宮室的材料。這譬如自己要建立佛國，卻沒有眾生可以成就。 菩薩就是這樣，爲了成就眾生，才發願要取得佛國。 竺道生（Sengzhao）說：這是指沒有阻礙的地方。 發願要取得佛國，不是在虛空中。 僧肇（Sengzhao）說：清凈的佛土必定是由眾生而來，譬如建造宮殿必定要依靠土地。沒有土地就沒有眾生，宮殿和佛土就無法成就。二乘（Śrāvaka and Pratyekabuddha）之人澄凈精神于虛無，不依靠眾生，所以沒有清凈的佛土。竺道生（Sengzhao）說：不是說沒有眾生。 寶積（Ratnakuta），你應該知道，正直的心就是菩薩的凈土。 僧肇（Sengzhao）說：佛土的清凈必定是由眾生而來，眾生的清凈必定依靠各種修行。這裡只舉眾生來解釋佛土的清凈，現在詳細列舉各種修行，來說明它清凈的原因。修行清凈，那麼眾生就清凈；眾生清凈，那麼佛土就清凈。這是必然的道理，不會有差錯。佛土沒有邪曲，是因為心正直。所以說，正直的心就是菩薩的凈土。這是在因中說果，就像指著金子說是食物一樣。正直的心，是指質樸正直，沒有諂媚。這種心是萬行之根本，所以在建章中也有這樣的說法。 菩薩成佛的時候，不諂媚的眾生會來投生到他的佛國。 僧肇（Sengzhao）說：『不諂媚』是正直的心的一種不同的說法。菩薩的心既然正直，教化他人也和自己一樣。自己的佛土既然已經成就，所以讓志同道合的人聚集在一起。這說明教化因緣相互影響，所以果報也相互連線，那麼佛土的意義就顯現出來了。下面兩句是相對的，或者前後是不同的名稱，或者前面是簡略的，後面是詳細的，或者前面是因，後面是果，類似於因行。所有的善行有兩種：一是行善，二是報善。從這裡開始，各種眾生所修習的都是報善。竺道生（Sengzhao）說：成就佛國的意義已經在前面說得很詳細了，現在只是……

【English Translation】 English version: One cannot solely rely on an empty mind to achieve a Buddha-land; it requires the completion of three causes. Furthermore, the scriptures differ because of differing intentions. Sengzhao (Sengzhao) said: 'Building palaces' is analogous to accomplishing sentient beings. 'Empty ground' is a place without obstruction, analogous to selecting what is without defilement. Defilement causes obstruction. If one tries to build in empty space, it will ultimately be impossible to succeed. Sengzhao (Sengzhao) said: In empty space, there is nothing that can be used to build a palace. This is like trying to establish a Buddha-land without any sentient beings to accomplish. Bodhisattvas are like this: in order to accomplish sentient beings, they vow to obtain a Buddha-land. Sengzhao (Sengzhao) said: This refers to a place without obstruction. Vowing to obtain a Buddha-land is not done in empty space. Sengzhao (Sengzhao) said: A pure land must come from sentient beings, just as building a palace must rely on land. Without land, there are no sentient beings, and the palace and Buddha-land cannot be accomplished. Those of the Two Vehicles (Śrāvaka and Pratyekabuddha) purify their spirits in emptiness, not relying on sentient beings, so they have no pure land. Sengzhao (Sengzhao) said: It's not that there are no sentient beings. Ratnakuta (Ratnakuta), you should know that a straightforward mind is the pure land of a Bodhisattva. Sengzhao (Sengzhao) said: The purity of a land must come from sentient beings, and the purity of sentient beings must rely on various practices. Here, only sentient beings are mentioned to explain the purity of the land. Now, various practices are listed in detail to explain the reason for its purity. If practice is pure, then sentient beings are pure; if sentient beings are pure, then the Buddha-land is pure. This is an inevitable principle, without error. The land has no crookedness because the mind is straightforward. Therefore, it is said that a straightforward mind is the pure land of a Bodhisattva. This speaks of the result in terms of the cause, like pointing to gold and calling it food. A straightforward mind means being genuine and without flattery. This mind is the root of all practices, so it is also mentioned in the Jianzhang. When a Bodhisattva attains Buddhahood, non-flattering sentient beings will be born in his land. Sengzhao (Sengzhao) said: 'Non-flattering' is another name for a straightforward mind. Since the Bodhisattva's mind is straightforward, he transforms others to be like himself. Since his own land has been accomplished, he gathers those with the same aspirations. This shows that the causes of transformation influence each other, so the results are also connected, and the meaning of the Buddha-land becomes clear. The following two sentences are related, either with different names before and after, or with the former being brief and the latter being detailed, or with the former being the cause and the latter being the result, similar to causal actions. All good deeds are of two kinds: one is performing good deeds, and the other is the reward for good deeds. From here on, all that sentient beings practice is the reward for good deeds. Sengzhao (Sengzhao) said: The meaning of achieving a Buddha-land has already been explained in detail earlier, now it is just...

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明眾行是凈國之本。居然可領故云寶積當知。知如前也。答其所問。故偏據事凈表以無穢真實之心也。斯則善行之本故首明之也。不諂眾生是凈之一事。菩薩皆語其行。眾生皆言其報。而對說之者。明眾生昔受此化今有此果。菩薩行成應之則屬於佛。豫總於國故云來生也。

深心是菩薩凈土。

肇曰。樹心眾德深固。故難拔深心也。

菩薩成佛時具足功德眾生來生其國。

肇曰。深心故德備也。

大乘心是菩薩凈土菩薩成佛時大乘眾生來生其國。

肇曰。乘八萬行兼載天下不遺一人大乘心也。上三心是始學之次行也。夫欲弘大道要先直其心。心既真直然後入行能深。入行既深則能廣運無涯。此三心之次也。備此三心然後次修六度。別本云。直心深心菩提心。什曰。直心誠實心也。發心之始始於誠實。道識彌明名為深心。深心增廣正趣佛慧名菩提心。此皆受化者心也。受化者行致凈土。人又來生。以因緣成菩薩國。善有二種。一者行善二者報生善。凡言來生其國具足善者皆報生善也。

佈施是菩薩凈土菩薩成佛時一切能捨眾生來生其國。

肇曰。外舍國財身命。內舍貪愛慳嫉。名一切能捨也。

持戒是菩薩凈土菩薩成佛時行十善道滿愿眾生來生其國。

【現代漢語翻譯】 現代漢語譯本 『明眾行』是清凈佛國的根本。既然可以領導，所以說寶積應當知曉。知曉的內容如前所述。回答他所提出的問題，所以偏重於以清凈的行為來表明沒有污穢的真實心念。這就是善行的根本，所以首先闡明它。『不諂眾生』是清凈的一件事。菩薩談論的是他們的行為，眾生談論的是他們的果報。而對他們進行解說的人，是爲了說明眾生過去接受了這樣的教化，現在才有了這樣的果報。菩薩的行為成就，所感應的就屬於佛。預先總括于佛國，所以說『來生』。

『深心』（深刻的心）是菩薩的清凈佛土。

肇曰：樹立內心眾多的德行，使其深刻而穩固，所以難以動搖，這就是深心。

菩薩成佛的時候，具足功德的眾生會來生到他的佛國。

肇曰：因為有深心，所以德行完備。

『大乘心』（普度眾生的心）是菩薩的清凈佛土，菩薩成佛的時候，修習大乘的眾生會來生到他的佛國。

肇曰：乘載八萬種修行，兼顧天下，不遺漏任何一個人，這就是大乘心。以上三種心是開始學習的次第修行。想要弘揚偉大的佛道，首先要端正自己的心。心既真誠正直，然後進入修行才能深刻。進入修行既深刻，就能廣泛地執行而沒有邊際。這就是這三種心的次第。具備了這三種心，然後依次修習六度。別的版本說：直心（正直的心）、深心、菩提心（覺悟的心）。鳩摩羅什說：直心是誠實的心。發心的開始，始於誠實。對佛道的認識更加明瞭，就叫做深心。深心增長擴充套件，正確地趨向佛的智慧，就叫做菩提心。這些都是接受教化者的心。接受教化者的行為導致清凈的佛土，人們又來生到那裡，以因緣成就菩薩的佛國。善有二種：一是行為上的善，二是果報上的善。凡是說到『來生其國具足善』的，都是果報上的善。

『佈施』（慷慨施捨）是菩薩的清凈佛土，菩薩成佛的時候，一切能夠捨棄的眾生會來生到他的佛國。

肇曰：對外舍棄國家財產和身命，對內捨棄貪愛和慳吝，叫做一切能夠捨棄。

『持戒』（遵守戒律）是菩薩的清凈佛土，菩薩成佛的時候，奉行十善道、圓滿願望的眾生會來生到他的佛國。

【English Translation】 English version 『Manifesting virtuous conduct』 is the foundation of a pure Buddha-land. Since it can lead, therefore it is said that Baoji (Ratnakuta, name of a Bodhisattva) should know. The knowledge is as previously stated. Answering his question, it therefore emphasizes using pure conduct to express a true mind without defilement. This is the foundation of virtuous conduct, so it is first elucidated. 『Not flattering sentient beings』 is one aspect of purity. Bodhisattvas speak of their actions, and sentient beings speak of their retributions. And those who explain it are clarifying that sentient beings received such teachings in the past, and now have such results. The Bodhisattva's conduct is accomplished, and what is responded to belongs to the Buddha. It is pre-summarized in the Buddha-land, so it is said 『to be reborn』.

『Profound mind』 (deep and unwavering mind) is the pure land of a Bodhisattva.

Zhao said: Establishing numerous virtues in the heart, making it deep and firm, so it is difficult to uproot, this is profound mind.

When a Bodhisattva attains Buddhahood, sentient beings who possess complete merit will be reborn in his Buddha-land.

Zhao said: Because of profound mind, virtues are complete.

『Mahayana mind』 (the mind of universal salvation) is the pure land of a Bodhisattva, and when a Bodhisattva attains Buddhahood, Mahayana sentient beings will be reborn in his Buddha-land.

Zhao said: Riding the eighty-four thousand practices, encompassing the world, not leaving out a single person, this is Mahayana mind. The above three minds are the sequential practices for beginners. If one wishes to promote the great path, one must first rectify one's mind. Once the mind is sincere and upright, then entering practice can be profound. Once entering practice is profound, then one can widely operate without limit. This is the sequence of these three minds. Having these three minds, then one successively cultivates the Six Perfections. Another version says: Straight mind (honest mind), profound mind, Bodhi mind (enlightened mind). Kumarajiva said: Straight mind is a sincere and honest mind. The beginning of generating the mind starts with sincerity. The understanding of the path becomes clearer, which is called profound mind. Profound mind increases and expands, correctly heading towards the wisdom of the Buddha, which is called Bodhi mind. These are all the minds of those who receive teachings. The conduct of those who receive teachings leads to a pure land, and people are reborn there again, using causes and conditions to accomplish the Bodhisattva's Buddha-land. There are two types of goodness: one is goodness in action, and the other is goodness in retribution. Whenever it is said 『to be reborn in his country with complete goodness』, it is all goodness in retribution.

『Giving』 (generosity) is the pure land of a Bodhisattva, and when a Bodhisattva attains Buddhahood, all sentient beings who are capable of giving will be reborn in his Buddha-land.

Zhao said: Externally giving up national wealth, life, and internally giving up greed, love, and stinginess, is called being capable of giving up everything.

『Upholding precepts』 (observing moral rules) is the pure land of a Bodhisattva, and when a Bodhisattva attains Buddhahood, sentient beings who practice the Ten Virtuous Paths and fulfill their vows will be reborn in his Buddha-land.

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什曰。持戒獨言滿愿者戒是難行亦兼攝眾善。故所愿滿也。肇曰。十善菩薩戒也。亦有無量戒。略舉十耳。戒具則無愿不得故言滿也。

忍辱是菩薩凈土菩薩成佛時三十二相莊嚴眾生來生其國。

肇曰。忍辱和顏。故系以容相。而豈直形報而已。

精進是菩薩凈土菩薩成佛時勤修一切功德眾生來生其國禪定是菩薩凈土菩薩成佛時攝心不亂眾生來生其國智慧是菩薩凈土菩薩成佛時正定眾生來生其國。

肇曰。得正智慧決定法相。三聚眾生中名正定聚也。

四無量心是菩薩凈土菩薩成佛時成就慈悲喜捨眾生來生其國。

肇曰。此四心周備無際故言無量。

四攝法是菩薩凈土。

肇曰。以四等法攝眾生為四攝也。一者惠施。財法二施隨彼所須。二者愛語。以愛心故和言隨彼所適。三者利語。隨彼所利方便利之。四者同事。遇惡同惡而斷其惡。遇善同善而進其善。故名同事也。

菩薩成佛時解脫所攝眾生來生其國。

什曰。或有見佛而不解脫者。由功慧淺也。能行四攝必慧深而功重。故於佛前得解脫也。亦四攝能令眾生得解脫。故行者后致解脫義。肇曰。解脫則四攝所成無為果也。同行故眾生皆為此果所攝也。

方便是菩薩凈土菩薩成佛時於一切法方便

【現代漢語翻譯】 現代漢語譯本： 什曰（鳩摩羅什 Kumārajīva）：持戒單單說能圓滿願望，是因為戒律是難行的，也兼顧攝取了眾多善行，所以願望能夠圓滿。肇曰（僧肇）：十善菩薩戒，也有無量的戒律，這裡只是簡略地舉出十條。如果戒律完備，那麼沒有願望不能實現的，所以說能圓滿願望。

忍辱是菩薩的凈土，菩薩成佛的時候，以三十二相莊嚴，眾生來生到他的國度。

肇曰（僧肇）：忍辱使人和顏悅色，所以與容貌相關聯。難道僅僅是形體的回報嗎？

精進是菩薩的凈土，菩薩成佛的時候，勤奮地修習一切功德，眾生來生到他的國度。禪定是菩薩的凈土，菩薩成佛的時候，攝持心念不散亂，眾生來生到他的國度。智慧是菩薩的凈土，菩薩成佛的時候，以正定引導眾生來生到他的國度。

肇曰（僧肇）：獲得正智慧，決定了法相，在三聚眾生中，稱為正定聚。

四無量心是菩薩的凈土，菩薩成佛的時候，成就慈悲喜捨，眾生來生到他的國度。

肇曰（僧肇）：這四種心周遍完備沒有邊際，所以稱為無量。

四攝法是菩薩的凈土。

肇曰（僧肇）：用四種平等的方法攝受眾生，稱為四攝。一是惠施，包括財施和法施，隨眾生所需要的給予。二是愛語，因為有愛心，所以用和藹的語言，隨眾生所適應的來說。三是利行，隨眾生所能獲得的利益，方便地利益他們。四是同事，遇到惡事，就和他們一起做惡事，從而斷除他們的惡行；遇到善事，就和他們一起做善事，從而增進他們的善行，所以稱為同事。

菩薩成佛的時候，解脫所攝受的眾生，來生到他的國度。

什曰（鳩摩羅什 Kumārajīva）：有的人見到佛卻不能解脫，是因為功德和智慧淺薄。能夠實行四攝法，必定智慧深厚而功德重大，所以在佛前能夠得到解脫。也是因為四攝法能夠使眾生得到解脫，所以修行者最終獲得解脫的意義。肇曰（僧肇）：解脫是四攝所成就的無為果。因為同行，所以眾生都被這個果所攝受。

方便是菩薩的凈土，菩薩成佛的時候，對於一切法運用方便

【English Translation】 English version: Śīla (moral discipline), it is said, solely fulfills wishes because it is difficult to practice and encompasses many virtues, thus fulfilling desires. Zhao (Sengzhao) says: The Ten Wholesome Precepts are the Bodhisattva's precepts. There are also limitless precepts, but only ten are mentioned briefly. If the precepts are complete, there is no wish that cannot be fulfilled, hence the saying 'fulfills wishes'.

Forbearance is the pure land of a Bodhisattva. When the Bodhisattva attains Buddhahood, he is adorned with the thirty-two marks, and sentient beings are born into his land.

Zhao (Sengzhao) says: Forbearance brings a gentle countenance, thus it is associated with appearance. But is it merely a physical reward?

Diligence is the pure land of a Bodhisattva. When the Bodhisattva attains Buddhahood, he diligently cultivates all merits, and sentient beings are born into his land. Dhyana (meditation) is the pure land of a Bodhisattva. When the Bodhisattva attains Buddhahood, he gathers his mind and is not distracted, and sentient beings are born into his land. Wisdom is the pure land of a Bodhisattva. When the Bodhisattva attains Buddhahood, he guides sentient beings to be born in his country through right samadhi.

Zhao (Sengzhao) says: Attaining right wisdom determines the characteristics of the Dharma. Among the three groups of sentient beings, this is called the group of those assured of enlightenment.

The Four Immeasurables are the pure land of a Bodhisattva. When the Bodhisattva attains Buddhahood, he perfects loving-kindness, compassion, joy, and equanimity, and sentient beings are born into his land.

Zhao (Sengzhao) says: These four minds are all-encompassing and boundless, hence they are called immeasurable.

The Four Embracing Dharmas are the pure land of a Bodhisattva.

Zhao (Sengzhao) says: To embrace sentient beings with four equal methods is called the Four Embracing Dharmas. First is generosity, including material and Dharma giving, providing whatever they need. Second is loving speech, using kind words with a loving heart, speaking in a way that suits them. Third is beneficial action, benefiting them conveniently according to what benefits them. Fourth is cooperation, joining them in evil to stop their evil, and joining them in good to advance their good, hence it is called cooperation.

When the Bodhisattva attains Buddhahood, the sentient beings embraced by liberation are born into his land.

Shi (Kumārajīva) says: Some see the Buddha but are not liberated because their merit and wisdom are shallow. One who can practice the Four Embracing Dharmas must have deep wisdom and great merit, so they can attain liberation before the Buddha. Also, the Four Embracing Dharmas can enable sentient beings to attain liberation, so practitioners ultimately attain the meaning of liberation. Zhao (Sengzhao) says: Liberation is the unconditioned result achieved by the Four Embracing Dharmas. Because of the shared practice, all sentient beings are embraced by this result.

Skillful means are the pure land of a Bodhisattva. When the Bodhisattva attains Buddhahood, he uses skillful means in all dharmas.

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無礙眾生來生其國。

肇曰。方便者。巧便慧也。積小德而獲大功。功雖就而不證處有不乖寂。居無不失化。無為而無所不為。方便無礙也。

三十七品是菩薩凈土菩薩成佛時念處正勤神足根力覺道眾生來生其國。

肇曰。念處四念處。正勤四正勤。神足四神足。根五根。力五力。覺七覺意。道八正道。合三十七。義在他經。

迴向心是菩薩凈土。

肇曰。二乘三界各有別行。若情無勝期則隨行受報。大士標心佛道。故能迴向彼雜行向於一乘。此迴向心也。

菩薩成佛時得一切具足功德國土。

肇曰。遇善迴向。何德不備。此下三句雖不言眾生。言國則在矣。

說除八難是菩薩凈土菩薩成佛時國土無有三惡八難。

肇曰。說除八難之法。土無八難也。

自守戒行不譏彼闕是菩薩凈土菩薩成佛時國土無有犯禁之名。

肇曰。犯禁惡名出於譏彼而不自守。

十善是菩薩凈土菩薩成佛時命不中夭。

什曰。迴向善向佛道故言迴向。迴向則己兼舉眾生。故說具足功德。具足功德則無八難。故復說除八難。除八難為行。故受無難之報。既無八難則無眾惡。無眾惡則無犯禁。故次說無犯戒。上說戒度今復言戒者。義不在戒也。欲因戒以明不譏彼

【現代漢語翻譯】 現代漢語譯本 不妨礙其他眾生往生到那個佛國。

僧肇解釋說：『方便』，就是巧妙的智慧。積累小的功德而獲得大的成就。功德雖然成就，但不執著于已經證得的境界，不違背寂靜的真理。身處世間而無所不能教化，以無為的狀態而無所不為，這就是方便而沒有阻礙。

三十七道品是菩薩的清凈佛土，菩薩成佛時，因為修習四念處、四正勤、四神足、五根、五力、七覺支、八正道，所以眾生可以往生到他的佛國。

僧肇解釋說：念處指四念處，正勤指四正勤，神足指四神足，根指五根，力指五力，覺指七覺支，道指八正道。總共三十七道品。詳細的意義在其他的經典中有說明。

迴向心是菩薩的清凈佛土。

僧肇解釋說：聲聞乘和緣覺乘在三界內各有不同的修行。如果心沒有更高的目標，就會隨著所修行的業力而承受果報。大菩薩立志于佛道，所以能夠將各種不同的修行都回向于成佛這一目標。這就是迴向心。

菩薩成佛時，獲得一切具足功德的佛土。

僧肇解釋說：遇到善緣就回向，還有什麼功德不能具備呢？下面三句雖然沒有提到眾生，但說了佛國，就包含了眾生。

宣說去除八難是菩薩的清凈佛土，菩薩成佛時，他的佛國沒有三惡道和八難。

僧肇解釋說：宣說去除八難的方法，佛土就沒有八難。

自己遵守戒律，不譏諷別人的過失，是菩薩的清凈佛土，菩薩成佛時，他的佛國沒有觸犯禁戒的惡名。

僧肇解釋說：觸犯禁戒的惡名，是由於譏諷別人而不約束自己造成的。

修持十善業是菩薩的清凈佛土，菩薩成佛時，（其國土的眾生）不會中途夭折。

鳩摩羅什（Kumārajīva）說：將善業迴向于佛道，所以說是迴向。迴向時，自己和眾生都兼顧到了，所以說具足功德。具足功德，就沒有八難，所以又說去除八難。去除八難是行為，所以會得到沒有八難的果報。既然沒有八難，就沒有各種惡行。沒有各種惡行，就沒有觸犯禁戒，所以接著說沒有觸犯戒律。上面已經說了戒度，現在又說戒，意義不在於戒本身。而是想通過戒來表明不譏諷別人。

【English Translation】 English version (It) does not hinder sentient beings from being born in that Buddha-land.

Saṅghārāma (僧肇) said: 『Upāya (方便)』 [skillful means], is skillful wisdom. Accumulating small virtues to obtain great merit. Although the merit is achieved, one does not cling to the state that has been attained, and does not violate the truth of stillness. Being in the world, one is able to teach and transform all, and in the state of non-action, there is nothing that is not done. This is the unobstructedness of skillful means.

The thirty-seven factors of enlightenment are the pure Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, because of cultivating the Four Foundations of Mindfulness (四念處), the Four Right Exertions (四正勤), the Four Bases of Supernatural Power (四神足), the Five Roots (五根), the Five Powers (五力), the Seven Factors of Enlightenment (七覺支), and the Eightfold Noble Path (八正道), sentient beings can be born in his Buddha-land.

Saṅghārāma (僧肇) said: The Foundations of Mindfulness refer to the Four Foundations of Mindfulness; Right Exertions refer to the Four Right Exertions; Bases of Supernatural Power refer to the Four Bases of Supernatural Power; Roots refer to the Five Roots; Powers refer to the Five Powers; Factors of Enlightenment refer to the Seven Factors of Enlightenment; the Path refers to the Eightfold Noble Path. Altogether, there are thirty-seven factors. The detailed meanings are explained in other sutras.

The mind of dedication (迴向心) is the pure Buddha-land of a Bodhisattva.

Saṅghārāma (僧肇) said: The Śrāvakas (聲聞乘) and Pratyekabuddhas (緣覺乘) each have different practices within the Three Realms. If the mind does not have a higher goal, it will receive the karmic retribution according to the actions it has cultivated. A great Bodhisattva sets his mind on the path of Buddhahood, so he is able to dedicate all kinds of different practices to the goal of attaining Buddhahood. This is the mind of dedication.

When a Bodhisattva attains Buddhahood, he obtains a Buddha-land that is fully endowed with all merits.

Saṅghārāma (僧肇) said: If one dedicates (merit) upon encountering good conditions, what merit cannot be attained? Although the following three sentences do not mention sentient beings, the mention of the Buddha-land includes sentient beings.

Declaring the removal of the Eight Difficulties (八難) is the pure Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, his Buddha-land has no Three Evil Destinies (三惡道) and Eight Difficulties.

Saṅghārāma (僧肇) said: Declaring the method of removing the Eight Difficulties means that the Buddha-land has no Eight Difficulties.

Guarding one's own precepts and not criticizing the faults of others is the pure Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, his Buddha-land has no evil reputation of violating precepts.

Saṅghārāma (僧肇) said: The evil reputation of violating precepts arises from criticizing others and not restraining oneself.

Practicing the Ten Good Deeds (十善業) is the pure Buddha-land of a Bodhisattva. When a Bodhisattva attains Buddhahood, (the sentient beings in his Buddha-land) will not die prematurely.

Kumārajīva (鳩摩羅什) said: Dedicating good deeds to the path of Buddhahood is why it is called dedication. When dedicating, oneself and sentient beings are both taken into consideration, so it is said to be fully endowed with merits. Being fully endowed with merits means there are no Eight Difficulties, so it is also said to remove the Eight Difficulties. Removing the Eight Difficulties is an action, so one will receive the karmic reward of having no difficulties. Since there are no Eight Difficulties, there are no various evil deeds. Without various evil deeds, there is no violation of precepts, so it is followed by saying there is no violation of precepts. The above already mentioned the perfection of morality (戒度), and now it mentions precepts again; the meaning is not in the precepts themselves. Rather, it is intended to use the precepts to show not criticizing others.

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闕。不譏彼闕故莫知其闕。莫知其闕則無犯禁之名。以此為行故獲此為果。獲此為果則眾惡都息。故以十善次也。肇曰。不殺報也。

大富。

肇曰。不盜報也。

梵行。

肇曰。不淫報也。

所言誠諦。

肇曰。不妄語報。

常以軟語。

肇曰。不惡口報。

眷屬不離善和諍訟。

肇曰。不兩舌報。

言必饒益。

肇曰。不綺語報。

不嫉不恚正見眾生來生其國。

肇曰。嫉恚邪見心患之尤者。故別立三善也。生曰。修於十善者會上諸行成身口意凈為凈土之本也。

如是寶積菩薩隨其直心則能發行。

肇曰。夫心直則信固。信固然後能發跡造行。然則始於萬行者其唯直心乎。此章明行之次漸。微著相因足以始於直心終於凈土。譬猶植栽絲髮其茂百圍也。直心樹其萌。眾行因而成故言隨也。生曰。前唯明眾行各是凈國之因。而未知所以得也。故次序其意以釋之焉。如是者謂上諸行如下意也。言任直心之勢。自然能發行眾行。

隨其發行則得深心。

肇曰。既能發行則得道情彌深。

隨其深心則意調伏。

肇曰。道情既深則意無粗獷也。

隨意調伏則如說行。

肇曰。心既

調伏則聞斯能行也。

隨如說行則能迴向。

肇曰。聞既能行則能回其所行標心勝境。

隨其迴向則有方便。

肇曰。既能迴向大乘。則大方便之所由生也。

隨其方便則成就眾生。

肇曰。方便之所立期在成眾生也。

隨成就眾生則佛土凈。

肇曰。眾生既凈則土無穢也。

隨佛土凈則說法凈。

肇曰。既處凈土則有凈說。

隨說法凈則智慧凈。

肇曰。既有凈說則凈智慧生也。

隨智慧凈則其心凈。

肇曰。凈智既生則凈心轉明也。

隨其心凈則一切功德凈。

什曰。直心以誠心信佛法也。信心既立則能發行眾善。眾善既積其心轉深。轉深則不隨眾惡。棄惡從善是名調伏。心既調伏則遇善斯行。遇善斯行則難行能行。難行能行故能如所說行。如所說行則萬善兼具。萬善兼具故能迴向佛道。向而彌進是方便力也。方便大要有三。一善於自行而不取相。二不取證。三善化眾生。具此三已則能成就眾生。成就眾生則三因具足。三因具足則得凈土。土既清凈則眾生純凈。眾生純凈則不說雜教。故言說清凈。受法則具下三凈。具下三凈則與化主同德。故曰一切凈也。上章雖廣說凈國行。而未明行之階漸。此章明至極深

【現代漢語翻譯】 現代漢語譯本 調伏之後，聽聞佛法就能付諸行動。

依照佛法如實修行，就能將功德迴向。

肇曰（僧肇的解釋）：聽聞佛法后能夠實踐，就能將所修行的功德迴向，以殊勝的境界作為目標。

隨著功德的迴向，就會有方便法門。

肇曰（僧肇的解釋）：既然能夠迴向大乘佛法，那麼廣大的方便法門就由此產生。

隨著方便法門的運用，就能成就眾生。

肇曰（僧肇的解釋）：建立方便法門的目的在於成就眾生。

隨著成就眾生，佛土就會清凈。

肇曰（僧肇的解釋）：眾生既然清凈，那麼佛土就沒有污穢。

隨著佛土清凈，說法就會清凈。

肇曰（僧肇的解釋）：既然處於清凈的佛土，那麼說法就是清凈的。

隨著說法清凈，智慧就會清凈。

肇曰（僧肇的解釋）：既然有清凈的說法，那麼清凈的智慧就會產生。

隨著智慧清凈，內心就會清凈。

肇曰（僧肇的解釋）：清凈的智慧既然產生，那麼清凈的內心就會更加明亮。

隨著內心清凈，一切功德就會清凈。

什曰（鳩摩羅什的解釋）：以正直的心和誠懇的心來信仰佛法。信心既然確立，就能發起各種善行。各種善行既然積累，內心就會更加深入。更加深入就不會隨順各種惡行。捨棄惡行，行持善行，這叫做調伏。內心既然調伏，那麼遇到善事就能付諸行動。遇到善事就能付諸行動，那麼難做到的也能做到。難做到的也能做到，所以能夠如佛所說而行。如佛所說而行，那麼萬種善行兼備。萬種善行兼備，所以能夠迴向佛道。迴向而且更加精進，這就是方便的力量。方便的主要內容有三點：一是善於自己修行而不執著于表相；二是不執著于證果；三是善於教化眾生。具備這三點，就能成就眾生。成就眾生，那麼三因（正因、了因、緣因）就具足。三因具足，就能得到清凈的佛土。佛土既然清凈，那麼眾生就純凈。眾生純凈，那麼就不會說雜亂的教法。所以說說法清凈。接受佛法就具備下面的三種清凈。具備下面的三種清凈，那麼就與教化之主具有相同的功德。所以說一切清凈。上一章雖然廣泛地講述了清凈佛土的修行，但是沒有明確修行的階梯。這一章闡明了至極深遠的道理。

【English Translation】 English version Having been tamed, one can act upon hearing the Dharma.

Following the practice as taught, one can dedicate the merits.

Zhao said (Sengzhao's explanation): Being able to practice after hearing, one can dedicate the merits of one's practice, aiming for a supreme state.

Following the dedication of merits, there will be skillful means (upaya).

Zhao said (Sengzhao's explanation): Since one can dedicate to the Mahayana Dharma, then great skillful means arise from this.

Following the skillful means, one can accomplish sentient beings.

Zhao said (Sengzhao's explanation): The purpose of establishing skillful means is to accomplish sentient beings.

Following the accomplishment of sentient beings, the Buddha-land will be pure.

Zhao said (Sengzhao's explanation): Since sentient beings are pure, then the Buddha-land has no defilement.

Following the purity of the Buddha-land, the Dharma teaching will be pure.

Zhao said (Sengzhao's explanation): Since one is in a pure Buddha-land, then the Dharma teaching is pure.

Following the purity of the Dharma teaching, wisdom will be pure.

Zhao said (Sengzhao's explanation): Since there is pure Dharma teaching, then pure wisdom arises.

Following the purity of wisdom, the mind will be pure.

Zhao said (Sengzhao's explanation): Since pure wisdom arises, then the pure mind becomes even brighter.

Following the purity of the mind, all merits will be pure.

Shi said (Kumarajiva's explanation): With an upright mind and a sincere heart, believe in the Buddha-dharma. Once faith is established, one can initiate various good deeds. Once various good deeds are accumulated, the mind will become deeper. Becoming deeper, one will not follow various evil deeds. Abandoning evil and following good is called taming. Once the mind is tamed, then one can act upon encountering good. Being able to act upon encountering good, then what is difficult to do can be done. Being able to do what is difficult, one can practice as the Buddha taught. Practicing as the Buddha taught, then all kinds of good deeds are complete. With all kinds of good deeds complete, one can dedicate to the Buddha-path. Dedicating and becoming more diligent, this is the power of skillful means. The main points of skillful means are three: first, being good at self-cultivation without being attached to appearances; second, not being attached to the attainment of results; and third, being good at transforming sentient beings. Having these three points, one can accomplish sentient beings. Accomplishing sentient beings, then the three causes (direct cause, condition cause, and contributing cause) are complete. With the three causes complete, one can obtain a pure Buddha-land. Since the Buddha-land is pure, then sentient beings are purely good. Since sentient beings are purely good, then one will not speak mixed teachings. Therefore, the Dharma teaching is pure. Receiving the Dharma, one possesses the following three purities. Possessing the following three purities, then one has the same virtues as the teaching master. Therefore, it is said that everything is pure. Although the previous chapter extensively discussed the practice of purifying the Buddha-land, it did not clarify the stages of practice. This chapter clarifies the extremely profound principles.

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廣不可頓超宜尋之有途履之有序。故說發跡之始始於直心終成之美則一切凈也。肇曰。積德不已者欲以凈心。心既凈則無德不凈。生曰。功德者殊妙果也。本其所從故以名之焉。

是故寶積若菩薩欲得凈土當凈其心隨其心凈則佛土凈。

肇曰。結成凈土義也。凈土蓋是心之影響耳。夫欲響順必和其聲。欲影端必正其形。此報應之定數也。

爾時舍利弗承佛威神。

別本云承佛聖旨。什曰。聖旨梵本云神力。神力所轉能令無疑者而發疑念也。

作是念若菩薩心凈則佛土凈者我世尊本為菩薩時意豈不凈而是佛土不凈若此。

肇曰。土之凈穢固非二乘所能及也。如來將明佛土常凈美惡生彼。故以威神發其疑念以生言端。故言承也。生曰。既聞事凈便封在事。還昧無穢謂石沙與行為乖。故示難決之。舍利弗誠無不達而居不足之地。可傍為不悟故設斯念以申眾懷應機而作。本從佛慧中來。今示非已。豈虛也哉。

佛知其念即告之言于意云何日月豈不凈耶而盲者不見對曰不也世尊是盲者過非日月咎舍利弗眾生罪故不見如來佛國嚴凈非如來咎。

肇曰。日月豈不明。不見自由瞽目。佛土豈不凈。罪穢故不睹。生曰。日月之照無不表色。而盲者不見。豈日月過耶。佛亦如是。昔之為

【現代漢語翻譯】 現代漢語譯本：廣大的修行不能一蹴而就，應當尋找其中的途徑，遵循其中的秩序。所以說，發起修行的開端在於直心（正直的心），最終成就的美好則是一切清凈。僧肇大師說：『積累功德不停止的人，想要用清凈的心。心既然清凈，就沒有什麼功德不清凈。』僧肇大師又說：『功德是殊勝美妙的果實。根據它所由來的根本，所以用這個來命名它。』

因此，寶積（菩薩名），如果菩薩想要得到清凈的佛土，應當清凈他的心，隨著他的心清凈，那麼佛土也就清凈。

僧肇大師說：『總結構成清凈佛土的意義。清凈的佛土大概是心的影響罷了。想要聲音和諧，必須調和它的聲調。想要影子端正，必須端正它的形體。』這是報應的必然規律。

當時，舍利弗（佛陀的十大弟子之一）憑藉佛的威神之力。

另一個版本說是憑藉佛的聖旨。鳩摩羅什（著名佛經翻譯家）說：『聖旨，梵文字說是神力。神力所轉變的，能夠讓沒有疑惑的人產生疑惑。』

（舍利弗）這樣想：『如果菩薩心清凈，那麼佛土就清凈，那麼我的世尊（對佛陀的尊稱）本來作為菩薩的時候，心難道不清凈嗎？而是佛土不清凈，如果是這樣。』

僧肇大師說：『佛土的清凈與污穢，本來就不是二乘（聲聞乘和緣覺乘）所能達到的。如來將要闡明佛土是常凈的，美與惡在彼處產生。』所以用威神之力引發他的疑念，以產生言論的開端。所以說是『承』。僧肇大師又說：『既然聽聞了事相的清凈，便停留在事相上。還迷惑于沒有污穢，認為石沙與行為相違背。』所以顯示難以決斷。舍利弗確實沒有不通達的，而處於不足的地位。可以從旁邊認為是不覺悟，所以設定這樣的念頭來表達眾人的想法，應機而作。本來是從佛的智慧中來，現在顯示不是自己。難道是虛假的嗎？

佛知道他的想法，就告訴他說：『你認為怎麼樣？日月難道不清凈嗎？而盲人看不見。』（舍利弗）回答說：『不是的，世尊，這是盲人的過錯，不是日月的罪過。』佛說：『舍利弗，眾生因為罪過的緣故，看不見如來佛國的莊嚴清凈，不是如來的罪過。』

僧肇大師說：『日月難道不光明嗎？看不見是因為自己是瞎子。佛土難道不清凈嗎？因為罪惡污穢的緣故看不見。』僧肇大師又說：『日月的照耀沒有不顯現顏色的，而盲人看不見，難道是日月的過錯嗎？佛也是這樣。

【English Translation】 English version: Vast practice cannot be accomplished overnight; one should seek the path and follow the order. Therefore, it is said that the beginning of practice starts with a straightforward mind (direct mind), and the ultimate beauty of accomplishment is complete purity. Seng Zhao said: 'Those who accumulate merit without ceasing desire to use a pure mind. Since the mind is pure, there is no merit that is not pure.' Seng Zhao also said: 'Merit is a particularly wonderful fruit. Based on its origin, it is named accordingly.'

Therefore, Baoji (name of a Bodhisattva), if a Bodhisattva wants to obtain a pure land, he should purify his mind. As his mind becomes pure, the Buddha land also becomes pure.

Seng Zhao said: 'Summarizing the meaning of forming a pure land. The pure land is probably just the influence of the mind. If you want the sound to be harmonious, you must harmonize its tone. If you want the shadow to be upright, you must straighten its shape.' This is the fixed law of retribution.

At that time, Shariputra (one of the ten great disciples of the Buddha) relied on the Buddha's majestic spiritual power.

Another version says relying on the Buddha's holy decree. Kumarajiva (famous Buddhist scripture translator) said: 'Holy decree, the Sanskrit text says spiritual power. What is transformed by spiritual power can cause those without doubts to have doubts.'

(Shariputra) thought: 'If the Bodhisattva's mind is pure, then the Buddha land is pure. Then, when my World-Honored One (a respectful title for the Buddha) was originally a Bodhisattva, was his mind not pure? And the Buddha land is not pure, if this is the case.'

Seng Zhao said: 'The purity and defilement of the Buddha land are originally not attainable by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Tathagata (another name for the Buddha) is about to explain that the Buddha land is always pure, and good and evil arise there.' Therefore, he used majestic spiritual power to arouse his doubts, in order to generate the beginning of speech. Therefore, it is said to 'rely on'. Seng Zhao also said: 'Since hearing about the purity of phenomena, one dwells on phenomena. One is still confused about the absence of defilement, thinking that stones and sand are contrary to practice.' Therefore, it shows that it is difficult to decide. Shariputra indeed has nothing that he does not understand, but he is in a position of inadequacy. One can think from the side that he is not enlightened, so he sets up such a thought to express the thoughts of the crowd, acting according to the opportunity. Originally coming from the Buddha's wisdom, now showing that it is not himself. Is it false?'

The Buddha knew his thoughts and told him: 'What do you think? Are the sun and moon not pure? But the blind cannot see them.' (Shariputra) replied: 'No, World-Honored One, this is the fault of the blind, not the fault of the sun and moon.' The Buddha said: 'Shariputra, sentient beings, because of their sins, cannot see the splendor and purity of the Buddha land of the Tathagata, not the fault of the Tathagata.'

Seng Zhao said: 'Are the sun and moon not bright? Not seeing is because one is blind. Is the Buddha land not pure? Not seeing is because of sin and defilement.' Seng Zhao also said: 'The illumination of the sun and moon does not fail to reveal colors, but the blind cannot see them. Is it the fault of the sun and moon? The Buddha is also like this.'

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行以化眾生。無有不致無沙石之土。而眾生有罪故得斯穢不見之耳。非佛咎也。

舍利弗我此土凈而汝不見。

肇曰。向因此土生疑。故即此土明凈也。生曰。既明不凈罪在眾生。則為凈之旨居然屬佛。故云我此土凈。而舍利弗據穢致疑為不見也。言而者傷嗟之也。

爾時螺髻梵王語舍利弗勿作是念謂此佛土以為不凈所以者何我見釋迦牟尼佛土清凈譬如自在天宮。

什曰。佛土清凈階降不同或如四天王。乃至如六天或如梵天。乃至如凈居。或有過凈居天。過凈居天者。唯補處菩薩生此國也。稱適眾心故現國不同螺髻所見如自在天宮者。復是其所應見耳。而未盡其凈也。下言譬如寶莊嚴佛國。始是釋迦真報應凈國。凈國即在此世界。如法華經壽量品中說。此凈穢同處而不相雜。猶如下一器中有二種食應二種眾生。肇曰。夫同聲相和同見相順。梵王即法身大士也。依佛凈慧故所見皆凈。因其所見而證焉。且佛土真凈超絕三界。豈直若天宮世凈而已哉。此蓋齊其所見而為言耳。舍利弗在人而見其土石。梵王居天而見如天宮。自余所見亦各不同。佛土所應義在於此。生曰。螺髻梵王跡在生死。邪推己同在三界受福為凈。知無福者自取斯穢釋迦之土便與天宮無異。以質舍利弗之不達為甚惑矣。

【現代漢語翻譯】 現代漢語譯本：用行動去教化眾生。沒有不能到達沒有沙石的土地。但因為眾生有罪業，所以才看到這污穢的景象，而不是佛的過錯。

舍利弗，我的這片佛土是清凈的，只是你沒有看見罷了。

肇法師解釋說：先前因為這片佛土而產生疑惑，所以就在這片佛土上闡明清凈的道理。僧肇說：既然說明不清凈的原因在於眾生的罪業，那麼清凈的本意顯然是屬於佛的。所以說『我的這片佛土是清凈的』，而舍利弗因為看到污穢而產生疑惑，所以才看不見清凈。『言而』這兩個字是感嘆的意思。

這時，螺髻梵王（一種地位很高的天神）告訴舍利弗，不要這樣認為，說這片佛土是不清凈的。這是為什麼呢？因為我看見釋迦牟尼佛的佛土是清凈的，就像自在天宮（欲界頂天的天宮）一樣。

什法師解釋說：佛土的清凈程度，根據修行者的階位不同而有所不同，有的像四天王天，乃至像六慾天，有的像梵天，乃至像凈居天。甚至有超過凈居天的。超過凈居天的，只有補處菩薩（下一尊將要成佛的菩薩）才能往生到這個國土。爲了適應眾生的心意，所以顯現的國土不同。螺髻梵王所見到的像自在天宮，也是他所應該見到的境界而已，並沒有完全領會佛土的清凈。下面說『譬如寶莊嚴佛國』，才是釋迦牟尼佛真正的報應凈土。凈土就在這個世界。就像《法華經·壽量品》中所說的那樣，這清凈和污穢是同在一個地方，但是互不相雜。就像一個器皿中有兩種食物，應和兩種不同的眾生一樣。肇法師解釋說：相同的聲音互相呼應，相同的見解互相順從。螺髻梵王就是法身大士（證悟法身的大菩薩）。因為依仗佛的清凈智慧，所以所見到的都是清凈的。通過他所見到的來證明佛土的清凈。而且佛土真正的清凈是超越三界的，難道僅僅像天宮那樣世俗的清凈嗎？這大概是就他所見到的境界而言的。舍利弗在人間，所以看到的是沙石。螺髻梵王在天上，所以看到的是像天宮一樣。其餘人所見到的也各不相同。佛土所應有的意義就在於此。僧肇說：螺髻梵王的足跡還在生死輪迴之中，錯誤地認為自己和在三界中享受福報的人一樣是清凈的，認為沒有福報的人是自取污穢。釋迦牟尼佛的佛土便和天宮沒有什麼不同。用這個來責問舍利弗的不通達，實在是太迷惑了。

【English Translation】 English version: Acting to transform sentient beings. There is no place that cannot be reached, even those without sand or stones. However, because sentient beings have sins, they perceive this defilement; it is not the fault of the Buddha.

Shariputra (one of the Buddha's chief disciples), this Buddha-land of mine is pure, but you do not see it.

Master Zhao explained: Earlier, doubts arose because of this Buddha-land, so the principle of purity is clarified based on this very land. Master Shengzhao said: Since it is explained that the cause of impurity lies in the sins of sentient beings, then the true meaning of purity clearly belongs to the Buddha. Therefore, it is said, 'This Buddha-land of mine is pure,' but Shariputra, because he sees defilement, has doubts and therefore does not see the purity. The words 'Yan Er' express lamentation.

At that time, Brahma King Luo Ji (a high-ranking deity) said to Shariputra, 'Do not think in this way, saying that this Buddha-land is impure. Why is this? Because I see Shakyamuni Buddha's Buddha-land as pure, just like the palace of the Paranirmitavasavartin Heaven (the highest heaven in the desire realm).'

Master Kumarajiva explained: The purity of a Buddha-land varies according to the rank of the practitioner, some being like the Heaven of the Four Heavenly Kings, even like the Six Desire Heavens, some like the Brahma Heaven, even like the Pure Abode Heavens. There are even those that surpass the Pure Abode Heavens. Those who surpass the Pure Abode Heavens are only those Bodhisattvas awaiting Buddhahood who are born in this land. To suit the minds of sentient beings, the manifested lands are different. What Brahma King Luo Ji sees as the Paranirmitavasavartin Heaven is merely the realm he is meant to see; he has not fully grasped the purity of the Buddha-land. The following statement, 'like the Buddha-land adorned with treasures,' is the true reward-body pure land of Shakyamuni Buddha. The pure land is in this world. As described in the 'Lifespan of the Tathagata' chapter of the Lotus Sutra, this purity and defilement exist in the same place but do not mix. It is like two kinds of food in one vessel, corresponding to two kinds of sentient beings. Master Zhao explained: Similar sounds resonate with each other, and similar views align with each other. Brahma King Luo Ji is a Dharmakaya Bodhisattva (a great Bodhisattva who has realized the Dharmakaya). Because he relies on the Buddha's pure wisdom, everything he sees is pure. He uses what he sees to attest to the purity of the Buddha-land. Moreover, the true purity of the Buddha-land transcends the Three Realms; how could it merely be like the worldly purity of a heavenly palace? This is probably speaking in terms of what he sees. Shariputra is in the human realm, so he sees sand and stones. Brahma King Luo Ji is in the heavens, so he sees it as a heavenly palace. What others see also differs. The meaning of what a Buddha-land should be lies in this. Master Shengzhao said: Brahma King Luo Ji's footprints are still within the cycle of birth and death, mistakenly thinking that he is pure like those who enjoy blessings in the Three Realms, thinking that those without blessings bring defilement upon themselves. Shakyamuni Buddha's Buddha-land is no different from a heavenly palace. Using this to reproach Shariputra's lack of understanding is truly perplexing.

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舍利弗言我見此土丘陵坑坎荊棘沙礫土石諸山穢惡充滿。

肇曰。各以所見而為證也。生曰。雖聞向語猶封穢惡。故復言己所見以申疑焉。

螺髻梵王言仁者心有高下不依佛慧故見此土為不凈耳。

肇曰。萬事萬形皆由心成。心有高下故丘陵是生也。

舍利弗菩薩於一切眾生悉皆平等深心清凈依佛智慧則能見此佛土清凈。

肇曰。若能等心群生深入佛慧。凈業既同則所見不異也。生曰。心有高下者。據石沙致疑。則就眾生之優劣也。又是不依佛慧為應之趣在乎必悟之處。故唯見不凈耳。若取出惡之理。則石沙眾生與夫凈土之人等無有異。又是依佛慧而觀故無往而不凈也。

於是佛以足指按地即時三千大千世界若干百千珍寶嚴飾譬如寶莊嚴佛無量功德寶莊嚴土一切大眾嘆未曾有而皆自見坐寶蓮華。

肇曰。佛土常凈。豈待變而後飾。按地者。蓋是變眾人之罪所見耳。寶莊嚴土凈土之最故以為諭。生曰。神力變地者。以明出穢為凈。喻石沙雖穢至於離惡之處不容有異。又現此變示無定相。以遣封穢之情。使取為凈之旨。

佛告舍利弗汝且觀是佛土嚴凈。

生曰。且觀者且寄嚴凈以明無穢。于實乃現亦無事凈土矣。

舍利弗言唯然世尊本所不見本所不聞今佛

【現代漢語翻譯】 現代漢語譯本 舍利弗說：『我看到這個國土上，到處是丘陵、坑坎、荊棘、沙礫、土石，各種山巒，充滿了污穢和醜惡。』 肇法師說：『（舍利弗）各自以自己所見作為證據。』生法師說：『雖然聽了之前的說法，仍然執著于污穢醜惡，所以再次說出自己所見，來表達心中的疑惑。』 螺髻梵王說：『仁者的心有高低之分，不依從佛的智慧，所以才看到這個國土是不清凈的。』 肇法師說：『萬事萬物的形態都由心所生。心有高低之分，所以丘陵才會顯現。』 舍利弗菩薩如果對一切眾生都平等對待，內心深處清凈，依從佛的智慧，就能看到這個佛土是清凈的。 肇法師說：『如果能以平等心對待眾生，深入佛的智慧，清凈的業力相同，那麼所見到的景象就不會有差異。』生法師說：『心有高低之分，是根據石沙來產生疑惑，也就是根據眾生的優劣來判斷。又因為不依從佛的智慧，所以迴應的旨趣在於必須領悟之處，因此只能看到不清凈。如果取出捨棄醜惡的道理，那麼石沙眾生與清凈國土之人就沒有什麼不同。這又是依從佛的智慧來觀察，所以無論到哪裡都是清凈的。』 於是，佛用腳趾按壓地面，立刻三千大千世界，用無數百千種珍寶裝飾，就像寶莊嚴佛（Ratna-vyūha-buddha）的無量功德寶莊嚴土（guṇa-vyūha-kṣetra）一樣，一切大眾都讚歎從未有過，並且都看到自己坐在寶蓮華上。 肇法師說：『佛土本來就是清凈的，難道要等到變化之後才裝飾嗎？按壓地面，大概是爲了改變眾人罪惡的所見。寶莊嚴土是凈土中最殊勝的，所以用它來比喻。』生法師說：『用神力變化大地，是爲了說明從污穢變為清凈，比喻石沙雖然污穢，但到了遠離醜惡之處，不容許有差異。又顯現這種變化，是爲了顯示沒有固定的相狀，用來消除執著于污穢的情感，使人領會取捨清凈的旨意。』 佛告訴舍利弗：『你且看看這個佛土的莊嚴清凈。』 生法師說：『且看看，是姑且憑藉莊嚴清凈來說明沒有污穢。實際上，顯現也沒有清凈國土這件事。』 舍利弗說：『是的，世尊，這是我原本沒有見到、原本沒有聽聞的，現在佛

【English Translation】 English version Śāriputra said: 'I see this land full of hills, pits, thorns, gravel, earth, stones, and various mountains, filled with filth and evil.' Master Zhao said: '(Śāriputra) each uses what he sees as evidence.' Master Sheng said: 'Although having heard the previous words, he still clings to filth and evil, so he speaks again of what he sees to express his doubts.' The Brahma King with a Hair-knot said: 'Benevolent one, your mind has high and low distinctions, and does not rely on the Buddha's wisdom, so you see this land as impure.' Master Zhao said: 'The forms of all things are created by the mind. Because the mind has high and low distinctions, hills arise.' If Śāriputra Bodhisattva treats all sentient beings equally, has a deep and pure mind, and relies on the Buddha's wisdom, then he can see this Buddha-land as pure. Master Zhao said: 'If one can treat sentient beings with an equal mind and deeply enter the Buddha's wisdom, and if pure karma is the same, then what is seen will not be different.' Master Sheng said: 'Having high and low distinctions in the mind is based on doubts arising from stones and gravel, which is judging based on the merits and demerits of sentient beings. Moreover, because one does not rely on the Buddha's wisdom, the purpose of the response lies in what must be understood, so one can only see impurity. If one takes the principle of abandoning evil, then there is no difference between sentient beings of stones and gravel and those in the pure land. This is also observing by relying on the Buddha's wisdom, so there is nowhere that is not pure.' Then, the Buddha pressed the ground with his toe, and immediately the three thousand great thousand worlds were adorned with countless hundreds of thousands of treasures, just like the treasure-adorned land (guṇa-vyūha-kṣetra) of the Ratna-vyūha-buddha (寶莊嚴佛), adorned with immeasurable meritorious virtues. All the assembly praised that they had never seen such a thing, and they all saw themselves sitting on jeweled lotus flowers. Master Zhao said: 'The Buddha-land is originally pure, why wait until after a transformation to be adorned? Pressing the ground is probably to change what the multitude sees due to their sins. The treasure-adorned land is the most supreme of pure lands, so it is used as an analogy.' Master Sheng said: 'Using divine power to transform the earth is to illustrate that turning from filth to purity is like saying that although stones and gravel are filthy, there should be no difference when one reaches the point of abandoning evil. Moreover, manifesting this transformation is to show that there are no fixed forms, in order to eliminate the emotion of clinging to filth, and to enable people to understand the meaning of taking and abandoning purity.' The Buddha told Śāriputra: 'You should observe this Buddha-land's adornment and purity.' Master Sheng said: 'Should observe, is to temporarily rely on adornment and purity to illustrate that there is no filth. In reality, there is no such thing as a pure land appearing.' Śāriputra said: 'Yes, World Honored One, this is what I originally had not seen, originally had not heard, now the Buddha'

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國土嚴凈悉現。

肇曰。顯凈土于未聞猶開聾瞽于形聲也。生曰。既悟其義。而據自疑已前為本。故云本不見聞也。從不見聞而悟之。則佛土為好凈悉現也。

佛語舍利弗我佛國土常凈若此為欲度斯下劣人故示是眾惡不凈土耳。

什曰。若隨其罪福自致凈穢者。非示之謂也。而言示之者有示義也。諸佛能為眾生現凈而隱不凈。現凈而隱不凈則無益眾生。任而不隱義示同也。肇曰。自佛而言故常凈若此。外應下劣故不凈同彼也。生曰。既云是同則與彼無異。俯就下劣故示若不凈。

譬如諸天共寶器食隨其福德飯色有異如是舍利弗若人心凈便見此土功德莊嚴。

肇曰。始生天者欲共試知功德多少。要共一寶器中食天上膳。天饌至白無白可喻。其福多者舉飯向口飯色不異。若福少者舉向口飯色變異。在器色一。在手不同。飯豈有異。異自天耳。佛土不同方可知也。生曰。喻梵天舍利弗也。慧心明凈則見功德莊嚴。以闇心而取故謂之穢耳。非佛土然也。

當佛現此國土嚴凈之時寶積所將五百長者子皆得無生法忍八萬四千人發阿耨多羅三藐三菩提心。

肇曰。佛國之興其正為此。無生忍同上不起法忍。忍即慧性耳。以見法無生。心智寂滅堪受不退。故名無生法忍也。

佛攝神

【現代漢語翻譯】 現代漢語譯本 國土的莊嚴清凈完全顯現出來。

僧肇解釋說：『在人們未曾聽聞時顯現凈土，就像為又聾又瞎的人展現聲音和形象一樣。』竺道生解釋說：『既然領悟了凈土的意義，就以自我懷疑之前的狀態為根本。』所以說，『本來沒有見聞。』從沒有見聞的狀態而領悟，那麼佛土的美好清凈就完全顯現了。

佛告訴舍利弗：『我的佛國土總是如此清凈，只是爲了度化這些下劣之人，才示現這些充滿惡濁的不凈之土。』

鳩摩羅什解釋說：『如果（佛土的）清凈與污穢是隨著眾生的罪業和福報自然而至的，那就不能稱之為「示現」了。』既然說是「示現」，就含有示現的意義。諸佛能夠為眾生示現清凈的（佛土）而隱藏不凈的（佛土）。（如果）示現清凈的（佛土）而隱藏不凈的（佛土）對眾生沒有益處，（那麼）任其自然而不隱藏，與示現的意義相同。僧肇解釋說：『從佛的角度來說，（佛土）總是如此清凈。』（佛土的）外在表現與下劣的眾生相應，所以（顯得）不凈，與他們相同。竺道生解釋說：『既然說是相同，那就與他們沒有區別了。』（佛）俯就下劣的眾生，所以示現得像是不凈的。

譬如諸天共同用寶器吃飯，隨著各自的福德，飯的顏色有所不同。如此，舍利弗，如果人心清凈，便能見到此土的功德莊嚴。

僧肇解釋說：『剛出生的天人想要共同測試知道功德的多少，一定要共同在一個寶器中吃天上的食物。天上的食物潔白無比，沒有什麼可以比擬。福德多的人，舉飯向口，飯的顏色沒有變化。如果福德少的人，舉飯向口，飯的顏色就會變化。在器皿中顏色一樣，在手中則不同。飯難道有什麼不同嗎？不同的是天人自己罷了。』佛土的不同，才能知道這個道理。竺道生解釋說：『這是比喻梵天和舍利弗。』智慧的心明亮清凈，就能見到功德莊嚴。因為用昏暗的心去取（佛土），所以稱之為污穢罷了，不是佛土本身如此。

當佛顯現此國土莊嚴清凈之時，寶積（Ratnakuta）所帶領的五百位長者子都獲得了無生法忍（Anutpattika-dharma-kshanti），八萬四千人發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi）。

僧肇解釋說：『佛國興盛，其根本原因就在於此。』無生忍（Anutpattika-kshanti）與上面所說的不起法忍（anutpāda-dharma-kṣānti）相同。忍就是慧性。因為見到法無生，心智寂滅，堪能承受不退轉，所以名為無生法忍（Anutpattika-dharma-kshanti）。

佛收回神通

【English Translation】 English version The land's adornment and purity are completely manifested.

Sengzhao explains: 'Manifesting the Pure Land to those who have not heard of it is like showing sounds and forms to the deaf and blind.' Daosheng explains: 'Since they have understood the meaning, they take the state before self-doubt as the root.' Therefore, it is said, 'Originally there was no seeing or hearing.' From the state of no seeing or hearing, one awakens, then the Buddha-land's goodness and purity are completely manifested.

The Buddha said to Shariputra: 'My Buddha-land is always so pure, but it is only to deliver these inferior beings that I manifest this impure land full of evils.'

Kumarajiva explains: 'If the purity and impurity (of the Buddha-land) arise naturally according to beings' sins and blessings, then it cannot be called a 'manifestation'.' Since it is called a 'manifestation,' it contains the meaning of manifestation. The Buddhas are able to manifest the pure (Buddha-land) for beings while concealing the impure (Buddha-land). (If) manifesting the pure (Buddha-land) while concealing the impure (Buddha-land) is of no benefit to beings, (then) letting it be natural without concealing it is the same as manifestation.' Sengzhao explains: 'From the Buddha's perspective, (the Buddha-land) is always so pure.' (The Buddha-land's) external appearance corresponds to inferior beings, so (it appears) impure, the same as them. Daosheng explains: 'Since it is said to be the same, then there is no difference from them.' (The Buddha) condescends to inferior beings, so it appears as if it is impure.

For example, when the gods eat together from a jeweled vessel, the color of the food varies according to their respective merits. Likewise, Shariputra, if a person's mind is pure, they will see the meritorious adornments of this land.

Sengzhao explains: 'Newly born gods want to jointly test and know the amount of merit, so they must eat heavenly food together from one jeweled vessel. The heavenly food is incomparably white, with nothing to compare it to. Those with much merit, when they lift the food to their mouths, the color of the food does not change. If those with little merit, when they lift the food to their mouths, the color of the food will change. In the vessel, the color is the same, but in the hand it is different. Is there any difference in the food? The difference is in the gods themselves.' Only by understanding the difference in the Buddha-lands can one know this principle. Daosheng explains: 'This is an analogy for Brahma and Shariputra.' A wise mind, bright and pure, can see the meritorious adornments. Because they take (the Buddha-land) with a darkened mind, it is called impure, but the Buddha-land itself is not like that.

When the Buddha manifested this land's adornment and purity, the five hundred sons of elders led by Ratnakuta all attained Anutpattika-dharma-kshanti (無生法忍), and eighty-four thousand people aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心).

Sengzhao explains: 'The flourishing of the Buddha-land is fundamentally for this reason.' Anutpattika-kshanti (無生忍) is the same as the above-mentioned anutpāda-dharma-kṣānti (不起法忍). Kshanti (忍) is the nature of wisdom. Because they see that dharmas are unarisen, and the mind and wisdom are extinguished, they are able to endure non-retrogression, so it is called Anutpattika-dharma-kshanti (無生法忍).

The Buddha withdrew his supernatural powers.

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足於是世界還復如故。

肇曰。非分不可以久處。故還彼所應見也。

求聲聞乘。

肇曰。下乘道覺非獨覺。要師而後成。故名聲聞乘亦名弟子乘也。

三萬二千天及人知有為法皆悉無常遠塵離垢得法眼凈。

肇曰。國土穢而可凈。凈而復穢。因悟無常故得法眼凈。法眼凈須陀洹道也。始見道跡故得法眼名。塵垢八十八結也。

八千比丘不受諸法漏盡意解。

肇曰。無著之道於法無受無染。漏盡九十八結漏既盡。故意得解脫成阿羅漢也。

注維摩詰經卷第一 大正藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第二

後秦釋僧肇選

方便品第二

什曰。此品序凈名德者。非集經者之意。其方便辯才世尊常所稱歎。故集經者承其所聞以序德耳。

爾時毗耶離大城中有長者名維摩詰已曾供養無量諸佛。

什曰。將序其德先明修德之所由也。

深植善本。

什曰。功德業也。肇曰。樹德先聖故善本深殖也。此經之作起于凈名。其微言幽唱亦備之後文。出經者欲遠存其人以弘其道教。故此一品全序其德也。

得無生忍。

什曰。慧明業也。如來已盡則以智為名。菩薩見而未盡而能忍受不

【現代漢語翻譯】 現代漢語譯本 足於是世界還復如故。

僧肇（僧肇，人名）曰：『非分不可以久處，故還彼所應見也。』

求聲聞乘（Śrāvakayāna，通過聽聞佛法而證悟的修行方式）。

僧肇（僧肇，人名）曰：『下乘道覺非獨覺，要師而後成，故名聲聞乘（Śrāvakayāna），亦名弟子乘也。』

三萬二千天及人知有為法皆悉無常，遠塵離垢，得法眼凈（dharma-cakṣus，證得初果須陀洹的智慧之眼）。

僧肇（僧肇，人名）曰：『國土穢而可凈，凈而復穢，因悟無常故得法眼凈（dharma-cakṣus）。法眼凈（dharma-cakṣus）須陀洹道也。始見道跡故得法眼（dharma-cakṣus）名。塵垢八十八結（aṣṭāśīti saṃyojanāni）也。』

八千比丘（bhikṣu，出家男眾）不受諸法，漏盡意解（āsravakṣayajñāna，斷盡煩惱的智慧）。

僧肇（僧肇，人名）曰：『無著之道於法無受無染。漏盡九十八結（aṣṭanavati saṃyojanāni），漏既盡，故意得解脫，成阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）也。』

《注維摩詰經（Vimalakīrti-nirdesa Sūtra）卷第一》 《大正藏（Taishō Tripiṭaka）第 38 冊 No. 1775 注維摩詰經（Vimalakīrti-nirdesa Sūtra）》

《注維摩詰經（Vimalakīrti-nirdesa Sūtra）卷第二》

後秦釋僧肇（僧肇，人名）選

方便品第二

什（鳩摩羅什，人名）曰：『此品序凈名（Vimalakīrti，維摩詰的別稱）德者，非集經者之意。其方便辯才世尊常所稱歎，故集經者承其所聞以序德耳。』

爾時毗耶離（Vaiśālī，古印度城市名）大城中有長者名維摩詰（Vimalakīrti），已曾供養無量諸佛。

什（鳩摩羅什，人名）曰：『將序其德，先明修德之所由也。』

深植善本。

什（鳩摩羅什，人名）曰：『功德業也。』 僧肇（僧肇，人名）曰：『樹德先聖，故善本深殖也。此經之作起于凈名（Vimalakīrti）。其微言幽唱亦備之後文。出經者欲遠存其人以弘其道教。故此一品全序其德也。』

得無生忍（anutpattika-dharma-kṣānti，對諸法不生不滅的真理的領悟和安忍）。

什（鳩摩羅什，人名）曰：『慧明業也。如來已盡則以智為名。菩薩見而未盡而能忍受不。

【English Translation】 English version And then the world returned to its original state.

Zhao (Sengzhao, a person's name) said: 'It is not appropriate to remain in a position that is not one's due for long, so it returns to where it should be seen.'

Seeking the Śrāvakayāna (Śrāvakayāna, the path to enlightenment through hearing the Buddha's teachings).

Zhao (Sengzhao, a person's name) said: 'The enlightenment of the lower vehicle is not solitary enlightenment; it requires a teacher to achieve. Therefore, it is called Śrāvakayāna, also known as the Disciple Vehicle.'

Thirty-two thousand gods and humans, knowing that conditioned dharmas are all impermanent, far from dust and defilement, attained the pure Dharma Eye (dharma-cakṣus, the eye of wisdom that attains the first fruit of Stream-entry).

Zhao (Sengzhao, a person's name) said: 'A land can be impure and then purified, and pure and then impure again. Because of realizing impermanence, one attains the pure Dharma Eye (dharma-cakṣus). The pure Dharma Eye (dharma-cakṣus) is the path of a Stream-enterer (Srotāpanna). One attains the name 'Dharma Eye' (dharma-cakṣus) because one initially sees the path. Dust and defilement are the eighty-eight fetters (aṣṭāśīti saṃyojanāni).'

Eight thousand bhikṣus (bhikṣu, ordained monks) did not accept any dharmas, and their minds were liberated through the exhaustion of outflows (āsravakṣayajñāna, the wisdom of exhausting afflictions).

Zhao (Sengzhao, a person's name) said: 'The path of non-attachment is without acceptance or defilement regarding dharmas. With the exhaustion of the ninety-eight fetters (aṣṭanavati saṃyojanāni), and the outflows being exhausted, the mind is liberated, and one becomes an Arhat (arhat, a liberated saint who has exhausted all afflictions).'

Commentary on the Vimalakīrti-nirdesa Sūtra, Volume 1 Taishō Tripiṭaka, Volume 38, No. 1775, Commentary on the Vimalakīrti-nirdesa Sūtra

Commentary on the Vimalakīrti-nirdesa Sūtra, Volume 2

Selected by Śramaṇa Sengzhao (Sengzhao, a person's name) of the Later Qin Dynasty

Chapter 2: Skillful Means

Shí (Kumārajīva, a person's name) said: 'This chapter introduces the virtues of Vimalakīrti (Vimalakīrti, another name for Vimalakīrti), which was not the intention of the compilers of the sutra. The World-Honored One often praised his skillful means and eloquence, so the compilers of the sutra, based on what they heard, introduced his virtues.'

At that time, in the great city of Vaiśālī (Vaiśālī, an ancient Indian city), there was a householder named Vimalakīrti (Vimalakīrti) who had already made offerings to countless Buddhas.

Shí (Kumārajīva, a person's name) said: 'To introduce his virtues, first clarify the origin of cultivating virtue.'

Deeply planting roots of goodness.

Shí (Kumārajīva, a person's name) said: 'Merit is karma.' Zhao (Sengzhao, a person's name) said: 'Establishing virtue before the sages, therefore the roots of goodness are deeply planted. The creation of this sutra originates from Vimalakīrti (Vimalakīrti). Its subtle words and profound chants are also fully present in the later text. The expounders of the sutra wish to preserve his person from afar in order to propagate his teachings. Therefore, this entire chapter introduces his virtues.'

Attaining the Kṣānti (anutpattika-dharma-kṣānti, acceptance and endurance of the truth of the non-arising and non-ceasing of all dharmas).

Shí (Kumārajīva, a person's name) said: 'Wisdom illuminates karma. The Tathāgata has exhausted [afflictions], so it is named wisdom. Bodhisattvas see but have not exhausted [afflictions], yet they can endure and not...

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退。故以忍為名也。肇曰。所以菩薩無生慧獨名忍者。以其大覺未成智力猶弱。雖悟無生。正能堪受而已。未暇閑任故名忍。如來智力具足。於法自在常有閑地。故無復忍名也。

辯才無閡。

什曰。既具二業以辯才說法化眾生也。肇曰。七辯也。

遊戲神通。

什曰。因神通廣其化功。亦以神通力證其辯才。如龍樹與外道論議。外道問曰。天今何作。答曰。天今與阿修羅戰。復問。此何以證。菩薩即為現證。應時摧戈折刃。阿修身首從空中而墜落。又見天與阿修羅于虛空中列陣相對。外道見證已乃伏其辯才。神通證辯類如此也。肇曰。經云。菩薩得五通。又云。具六通。以得無生忍三界結盡。方於二乘故言六。方于如來結習未盡故言五也。

逮諸總持。

什曰。智慧能持實相亦名持。余持如大智度論中說也。肇曰。總持義同上。經云有五百總持。亦云無量總持也。

獲無所畏。

肇曰。菩薩四無所畏也。

降魔勞怨。

肇曰。四魔勞我故致為怨。

入深法門。

肇曰。諸法深義有無量門悉善入也。

善於智度通達方便。

肇曰。到實智彼岸善智度也。運用無方達方便也。

大愿成就。

什曰。初發心之時其愿

【現代漢語翻譯】 現代漢語譯本 『退』，因此以『忍』（Kṣānti，忍耐）為名。僧肇（Sengzhao）說：菩薩的無生慧（anutpāda-dharma-kṣānti，對諸法不生不滅的領悟）之所以特別稱為『忍』，是因為他們的大覺悟尚未完成，智慧力量還很弱。雖然領悟了無生，也只能勉強接受它，還沒有餘力去運用它，所以稱為『忍』。如來的智慧力量具足，對於法自在，常有餘地，所以不再有『忍』的名稱。

『辯才無閡』。

鳩摩羅什（Kumārajīva）說：已經具備了智慧和慈悲兩種事業，用辯才說法來化度眾生。僧肇說：這是指七辯（sapta-pratibhāna）。

『遊戲神通』。

鳩摩羅什說：因為神通而擴充套件其化度之功，也用神通力來證明其辯才。例如龍樹（Nāgārjuna）與外道論議，外道問：天現在在做什麼？答：天現在與阿修羅（Asura，一種神）戰鬥。又問：用什麼來證明？菩薩就為他們顯現證明，當時就摧毀了戈和折斷了刀刃，阿修羅的身首從空中墜落。又看見天與阿修羅在虛空中列陣相對。外道看見了這些證明，就信服了他的辯才。神通證明辯才就是這樣。僧肇說：經中說，菩薩得到五通（pañcābhijñā），又說，具足六通（ṣaḍabhijñā）。因為得到無生忍，三界（trayo dhātavaḥ）的煩惱都已斷盡，所以相對於二乘（śrāvaka-yāna，聲聞乘和pratyekabuddha-yāna，緣覺乘）來說是六通，相對於如來（Tathāgata）來說是五通，因為如來還有習氣未盡。

『逮諸總持』。

鳩摩羅什說：智慧能夠保持實相（tathatā），也可以稱為『持』。其他的『持』，如《大智度論》（Mahāprajñāpāramitāśāstra）中所說。僧肇說：總持（dhāraṇī）的意義與上面相同。經中說有五百總持，也說有無量總持。

『獲無所畏』。

僧肇說：菩薩有四無所畏（catvāri vaiśāradyāni）。

『降魔勞怨』。

僧肇說：四魔（catvāro mārāḥ）擾亂我，所以導致成為怨敵。

『入深法門』。

僧肇說：諸法深奧的意義有無量法門，都能夠很好地進入。

『善於智度通達方便』。

僧肇說：到達實智的彼岸，是善於智度（prajñāpāramitā）。運用沒有固定方向，是通達方便（upāya）。

『大愿成就』。

鳩摩羅什說：最初發心的時候，所發的愿。

【English Translation】 English version 『Retreat.』 Therefore, it is named 『Kṣānti』 (忍, patience). Sengzhao (肇) said: The reason why the Bodhisattva's understanding of non-origination (anutpāda-dharma-kṣānti, 無生慧) is specifically called 『Kṣānti』 is that their great enlightenment is not yet complete, and their wisdom power is still weak. Although they have realized non-origination, they can only barely accept it and do not have the leisure to utilize it, so it is called 『Kṣānti.』 The Tathāgata's (如來) wisdom power is complete, and they are at ease with the Dharma, always having leisure, so there is no longer the name 『Kṣānti.』

『Eloquence without Impediment.』

Kumārajīva (什) said: Having both wisdom and compassion, they use eloquence to preach the Dharma and transform sentient beings. Sengzhao said: This refers to the seven kinds of eloquence (sapta-pratibhāna, 七辯).

『Sporting with Superpowers.』

Kumārajīva said: Because of superpowers, they expand their work of transformation, and they also use the power of superpowers to prove their eloquence. For example, Nāgārjuna (龍樹) debated with non-Buddhists. The non-Buddhists asked: What is the Deva (天, god) doing now? He replied: The Deva is now fighting with the Asura (阿修羅, a type of deity). They asked again: How can this be proven? The Bodhisattva then manifested proof for them, and at that moment, he destroyed spears and broke blades, and the Asura's head and body fell from the sky. They also saw the Devas and Asuras arrayed against each other in the sky. The non-Buddhists, seeing this proof, were convinced of his eloquence. Superpowers proving eloquence are like this. Sengzhao said: The sutra says that the Bodhisattva obtains the five superknowledges (pañcābhijñā, 五通), and it also says that they possess the six superknowledges (ṣaḍabhijñā, 六通). Because they have obtained the Kṣānti of non-origination, the afflictions of the three realms (trayo dhātavaḥ, 三界) are completely exhausted, so in relation to the Two Vehicles (śrāvaka-yāna, 聲聞乘 and pratyekabuddha-yāna, 緣覺乘), it is six superknowledges, and in relation to the Tathāgata, it is five superknowledges, because the Tathāgata still has residual habits that have not been exhausted.

『Attaining all Dhāraṇīs.』

Kumārajīva said: Wisdom that can maintain the true nature (tathatā, 實相) can also be called 『Dhāraṇī』 (持). Other 『Dhāraṇīs』 are as described in the Mahāprajñāpāramitāśāstra (大智度論). Sengzhao said: The meaning of Dhāraṇī (總持) is the same as above. The sutra says there are five hundred Dhāraṇīs, and it also says there are countless Dhāraṇīs.

『Obtaining Fearlessness.』

Sengzhao said: The Bodhisattva has the four fearlessnesses (catvāri vaiśāradyāni, 四無所畏).

『Subduing the Troubles and Enmity of the Māras.』

Sengzhao said: The four Māras (catvāro mārāḥ, 四魔) disturb me, so they cause enmity.

『Entering the Profound Dharma Gates.』

Sengzhao said: The profound meanings of all dharmas have countless gates, and they are all able to enter them well.

『Skilled in Wisdom and Reaching the Other Shore, Understanding Expedient Means.』

Sengzhao said: Reaching the other shore of true wisdom is being skilled in prajñāpāramitā (智度). Utilizing without a fixed direction is understanding expedient means (upāya, 方便).

『Accomplishing Great Vows.』

Kumārajīva said: The vows made at the time of the initial aspiration.

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未大。或大而未成。大而成者唯法忍菩薩也。如無量壽四十八愿。是大愿之類也。肇曰。大愿將無量壽愿比也。

明瞭眾生心之所趣。

肇曰。群生萬端心趣不同。悉明瞭也。

又能分別諸根利鈍。

肇曰。三乘諸根利鈍難辯而善分別。

久于佛道心已純孰決定大乘。

肇曰。七住以上始得決定也。

諸有所作能善思量。

肇曰。身口意有所作。智慧恒在前。故所作無失也。

住佛威儀。

肇曰。舉動進止不失聖儀。別本云具佛威儀。什曰。謂能變身作佛。舉動進止悉如佛也。

心大如海。

什曰。海有三德。一曰深廣無邊。二曰清凈不受雜穢。三曰藏積無量珍寶。菩薩三德義同海也。肇曰。海有五德。一澄凈不受死屍。二多出妙寶。三大龍注雨滴如車軸受而不溢。四風日不能竭。五淵深難測。大士心凈不受毀戒之尸出慧明之寶。佛大法雨受而不溢。魔邪風日不能虧損。其智淵深莫能測者。故曰心大如海。

諸佛咨嗟弟子釋梵世主所敬欲度人故以善方便居毗耶離。

肇曰。諸佛所稱人天所敬。彼何欣哉。欲度人故現居毗耶。

資財無量攝諸貧民奉戒清凈攝諸毀禁以忍調行攝諸恚怒以大精進攝諸懈怠一心禪寂攝諸亂意以

【現代漢語翻譯】 現代漢語譯本： 未達到偉大。或者偉大但尚未成就。達到偉大併成就的唯有法忍菩薩（獲得對佛法的深刻理解和接受的菩薩）。例如《無量壽經》中的四十八愿，就是大愿的範例。肇法師說：『大愿』是將（阿彌陀佛的）無量壽愿作為比喻。 明瞭眾生心之所趣。 肇法師說：眾生的想法千差萬別，心之所向也各不相同，（菩薩）完全明瞭這些。 又能分別諸根利鈍。 肇法師說：三乘（聲聞乘、緣覺乘、菩薩乘）修行者諸根的銳利和遲鈍難以分辨，（菩薩）卻能善於分別。 長久處於佛道，心已經純熟，決定修習大乘。 肇法師說：七住位以上的菩薩才能真正決定修習大乘。 一切所作所為都能善於思量。 肇法師說：身、口、意的一切行為，智慧總是先於行動，因此所作所為不會有失誤。 安住于佛的威儀。 肇法師說：一舉一動、前進停止都不失去聖者的儀態。其他版本說『具備佛的威儀』。鳩摩羅什法師說：『指能夠變化身體成為佛，一舉一動、前進停止都像佛一樣。』 心大如海。 鳩摩羅什法師說：海有三種德行：一是深廣無邊，二是清凈不受雜穢，三是藏積無量珍寶。菩薩的三種德行與海相同。肇法師說：海有五種德行：一是澄凈不受死屍，二是多出妙寶，三大龍傾注雨滴如車軸般粗大，海水接受而不溢出，四是太陽不能使之乾涸，五是淵深難測。大士（菩薩）的心清凈，不受毀戒之尸，能生出智慧之光；佛的大法雨，接受而不溢出；魔邪的風和太陽不能使其虧損；他的智慧淵深莫測。所以說心大如海。 諸佛讚歎，弟子、釋提桓因（帝釋天）、梵天（色界天主）世主所敬重，爲了度化眾生，以善巧方便居住在毗耶離（古印度城市）。 肇法師說：諸佛所稱讚，人天所敬重，他們（菩薩）有什麼可高興的呢？爲了度化眾生，（菩薩）示現在毗耶離居住。 資財無量，攝受各種貧困的人民；奉持戒律清凈，攝受各種毀犯禁戒的人；以忍辱調伏行為，攝受各種嗔恚憤怒的人；以大精進，攝受各種懈怠的人；以一心禪定寂靜，攝受各種散亂心意的人；以

【English Translation】 English version: Not yet great. Or great but not yet accomplished. Only the Bodhisattva of Dharma-endurance (Bodhisattva who has attained a deep understanding and acceptance of the Dharma) is great and accomplished. For example, the forty-eight vows in the Sutra of Immeasurable Life are examples of great vows. Zhao said: 'Great vows' are compared to the vows of Immeasurable Life (of Amitabha Buddha). Clearly understands the inclinations of sentient beings' minds. Zhao said: The thoughts of sentient beings are diverse, and their inclinations are different. (The Bodhisattva) fully understands these. And is also able to distinguish the sharpness and dullness of the faculties. Zhao said: The sharpness and dullness of the faculties of practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) are difficult to distinguish, but (the Bodhisattva) is good at distinguishing them. Has been in the Buddha-way for a long time, the mind is already pure and mature, and is determined to practice the Mahāyāna. Zhao said: Bodhisattvas above the seventh stage (of the Bodhisattva path) can truly be determined to practice the Mahāyāna. Is able to think carefully about everything that is done. Zhao said: In all actions of body, speech, and mind, wisdom is always ahead of action, so there are no mistakes in what is done. Abides in the dignified deportment of the Buddha. Zhao said: Every movement, advance, and stop does not lose the demeanor of a sage. Other versions say 'possesses the dignified deportment of the Buddha'. Kumārajīva said: 'It refers to being able to transform the body into a Buddha, and every movement, advance, and stop is like a Buddha.' The mind is as vast as the sea. Kumārajīva said: The sea has three virtues: first, it is deep and boundless; second, it is pure and does not accept impurities; and third, it stores countless treasures. The three virtues of the Bodhisattva are the same as the sea. Zhao said: The sea has five virtues: first, it is clear and does not accept corpses; second, it produces many wonderful treasures; third, great dragons pour raindrops as thick as axles, and the sea accepts them without overflowing; fourth, the sun cannot dry it up; and fifth, it is deep and difficult to fathom. The mind of the great being (Bodhisattva) is pure, does not accept the corpses of those who have broken the precepts, and can generate the light of wisdom; the great Dharma rain of the Buddha is received without overflowing; the wind and sun of demons and heresies cannot diminish it; his wisdom is deep and unfathomable. Therefore, it is said that the mind is as vast as the sea. Praised by all the Buddhas, respected by disciples, Śakra (ruler of the Trāyastriṃśa Heaven), and Brahmā (lord of the Form Realm), in order to liberate sentient beings, he dwells in Vaisali (ancient Indian city) with skillful means. Zhao said: Praised by all the Buddhas, respected by humans and gods, what is there for them (Bodhisattvas) to be happy about? In order to liberate sentient beings, (the Bodhisattva) manifests to dwell in Vaisali. Has immeasurable wealth, gathers in all kinds of poor people; upholds the precepts purely, gathers in all kinds of people who have violated the precepts; uses patience to tame behavior, gathers in all kinds of people who are angry and wrathful; uses great diligence, gathers in all kinds of lazy people; uses single-minded meditation and tranquility, gathers in all kinds of people with scattered minds; uses

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決定慧攝諸無智。

肇曰。至人不現行。現行六度者為攝六弊耳。

雖為白衣奉持沙門清凈律行。

肇曰。沙門出家之都名也。秦言義訓勤行勤行趣涅槃也。

雖處居家不著三界。

肇曰。三界之室宅也。

示有妻子常修梵行。

肇曰。梵行清凈無慾行也。

現有眷屬常樂遠離。

肇曰。在家若野故言遠離。

雖服寶飾而以相好嚴身。

肇曰。外服寶飾而內嚴相好也。

雖復飲食而以禪悅為味。

肇曰。外食世膳而內甘禪悅之味也。

若至博弈戲處輒以度人。

肇曰。因戲止戲。

受諸異道。

什曰。現受外道法也。

不毀正信。

肇曰。同於異者欲令異同於我耳。豈正信之可毀哉。受謂受學異道法也。

雖明世典常樂佛法。

肇曰。世典雖盡明所樂在真法。

一切見敬為供養中最。

什曰。諸有德者能致供養。能致供養者復供養此賢。所以為最也。肇曰。含齒無不敬。凈養無不供。故曰為供養之最。

執持正法攝諸長幼。

肇曰。外國諸部曲皆立三老。有德者為執法人。以決鄉訟攝長幼也。凈名現執俗法。因此通達道法也。

一切治生諧偶雖

【現代漢語翻譯】 現代漢語譯本 以智慧來攝受那些沒有智慧的人。

僧肇說：『至人不會顯現一般的行為。顯現六度（六種波羅蜜：佈施、持戒、忍辱、精進、禪定、智慧）的行為，是爲了對治六種弊端。』

即使身為在家居士，也能奉持如同出家沙門（Śrāmaṇa）般清凈的戒律。

僧肇說：『沙門（Śrāmaṇa）是出家人的總稱。用秦朝的語言來解釋，其含義是勤奮修行，通過勤奮修行而趨向涅槃（Nirvāṇa）。』

雖然身處居家生活，卻不執著於三界（欲界、色界、無色界）。

僧肇說：『三界是眾生居住的處所。』

表面上示現有妻子，實際上常常修持清凈的梵行（Brahmacarya）。

僧肇說：『梵行（Brahmacarya）是指清凈無慾的行為。』

表面上現有眷屬，內心卻常常安於遠離世俗。

僧肇說：『無論在家還是在曠野，都保持遠離世俗的心境，所以說是遠離。』

雖然佩戴寶貴的裝飾品，卻以莊嚴的相好（Lakṣaṇa）來修飾自身。

僧肇說：『外表佩戴寶飾，而內在則以相好（Lakṣaṇa）來莊嚴自身。』

雖然也食用飲食，卻以禪悅（Dhyāna-prīti）為真正的滋味。

僧肇說：『外表食用世俗的膳食，而內心則甘於禪悅（Dhyāna-prīti）的滋味。』

如果到了博弈嬉戲的場所，就藉此機會來度化他人。

僧肇說：『因為嬉戲而停止嬉戲。』

接受各種不同的外道（Tīrthika）法門。

鳩摩羅什（Kumārajīva）說：『表面上接受外道（Tīrthika）的法。』

但不毀壞對正法的信心。

僧肇說：『與外道相同，是爲了讓外道與我相同。怎麼會毀壞對正法的信心呢？接受，是指學習外道（Tīrthika）的法門。』

雖然精通世間的典籍，卻常常喜愛佛法。

僧肇說：『世間典籍雖然完全明白，所喜愛的還是真正的佛法。』

一切人都尊敬，這是供養中最殊勝的。

鳩摩羅什（Kumārajīva）說：『那些有德行的人能夠帶來供養，能夠帶來供養的人又來供養這位賢者，所以說是最殊勝的。』僧肇說：『所有人都尊敬，所有清凈的供養都供奉，所以說是供養中最殊勝的。』

執持正法，攝受年長和年幼的人。

僧肇說：『外國的各個部落都設立三老，有德行的人作為執法者，用來決斷鄉里的訴訟，攝受年長和年幼的人。維摩詰（Vimalakīrti）表面上執持世俗的法律，因此通達佛法。』

一切謀生和交往，雖然

【English Translation】 English version To subdue the unwise with wisdom.

Zhao said: 'The perfect man does not manifest ordinary conduct. Manifesting the Six Perfections (Ṣaṭpāramitā: generosity, morality, patience, vigor, meditation, and wisdom) is to counteract the six flaws.'

Although a layman, he upholds the pure monastic discipline of a Śrāmaṇa (沙門).

Zhao said: 'Śrāmaṇa (沙門) is a general term for those who have left home. In the Qin language, it means diligently practicing, diligently practicing to reach Nirvāṇa (涅槃).'

Although living at home, he is not attached to the Three Realms (Trialoka: desire realm, form realm, formless realm).

Zhao said: 'The Three Realms are the dwellings of sentient beings.'

He appears to have a wife but constantly cultivates pure Brahmacarya (梵行).

Zhao said: 'Brahmacarya (梵行) means pure, desireless conduct.'

He appears to have a family but always delights in detachment.

Zhao said: 'Whether at home or in the wilderness, he maintains a mind of detachment, hence the term detachment.'

Although adorned with jewels, he uses the auspicious marks (Lakṣaṇa) to adorn his body.

Zhao said: 'Outwardly adorned with jewels, inwardly he adorns himself with the auspicious marks (Lakṣaṇa).'

Although he eats food, he takes the joy of meditation (Dhyāna-prīti) as his true flavor.

Zhao said: 'Outwardly he eats worldly food, but inwardly he delights in the flavor of meditative joy (Dhyāna-prīti).'

If he goes to places of gambling and amusement, he always uses them to liberate people.

Zhao said: 'Stopping the game through the game.'

Receiving various teachings of other paths (Tīrthika).

Kumārajīva (什) said: 'Appearing to receive the teachings of external paths (Tīrthika).'

Without destroying right faith.

Zhao said: 'Being the same as those of different paths is to make those of different paths the same as me. How can right faith be destroyed? Receiving means studying the teachings of other paths (Tīrthika).'

Although knowledgeable in worldly classics, he always delights in the Buddha Dharma.

Zhao said: 'Although worldly classics are fully understood, his delight lies in the true Dharma.'

Everyone respects him, which is the most supreme among offerings.

Kumārajīva (什) said: 'Those with virtue can bring offerings, and those who can bring offerings then offer to this worthy one, therefore it is the most supreme.' Zhao said: 'Everyone respects him, and all pure offerings are offered, therefore it is said to be the most supreme of offerings.'

Holding to the right Dharma, he subdues the old and the young.

Zhao said: 'In foreign countries, all tribes establish three elders. Those with virtue are the enforcers of the law, used to resolve village disputes and subdue the old and the young. Vimalakīrti (凈名) outwardly upholds secular law, thereby understanding the Dharma.'

All means of livelihood and interactions, although

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獲俗利不以喜悅。

肇曰。法身大士瓦礫盡寶玉耳。若然則人不貴其惠。故現同求利。豈喜悅之有。

游諸四衢饒益眾生。

肇曰。四衢要路人所交集。隨彼所須而益焉。

入治正法救護一切。

肇曰。治正法律官也。導以正法。使民無偏枉。救護一切也。

入講論處導以大乘。

肇曰。天竺多諸異道。各言己勝。故其國別立論堂。欲辯其優劣。欲明己道者則聲鼓集眾詣堂求論。勝者為師。負者為資。凈名既升此堂攝伏外道。然後導以大乘為其師也。

入諸學堂誘開童蒙。

什曰。如釋迦菩薩入學堂說梵書梵天下來為證眾人信受。斯其類也。肇曰。學堂童蒙書學堂也。誘開如太子入學現梵書比也。

入諸淫舍示欲之過。

什曰。外國有一女人。身體金色。有長者子名達暮多羅。以千兩金要入竹林。同載而去。文殊師利於中道變身為白衣。身著寶衣衣甚嚴好。女人見之貪心內發。文殊言。汝欲得衣者當發菩提心。女曰。何等為菩提心。答曰。汝身是也。問曰。云何是。答曰。菩提性空。汝身亦空。以此故是此女曾於迦葉佛所宿殖善本修智慧。聞是說即得無生法忍。得無生法忍已將示欲之過。還與長者子入竹林。入林中已自現身死膀脹臭爛。長者子

【現代漢語翻譯】 現代漢語譯本 獲得世俗利益不因此而喜悅。

僧肇解釋說：『法身大士視瓦礫如珍寶。』如果真是這樣，那麼人們就不會看重他的恩惠。所以（維摩詰）示現出與常人一樣追求利益，哪裡會有喜悅呢？

遊走于各個街市，饒益眾生。

僧肇解釋說：『街市是交通要道，人們聚集的地方。維摩詰根據他們各自的需求而給予利益。』

進入官府，用正法治理，救護一切。

僧肇解釋說：『治理政事的官員，用正法引導他們，使百姓沒有偏頗冤枉，從而救護一切。』

進入講論之處，引導人們學習大乘佛法。

僧肇解釋說：『在印度有很多不同的教派，各自聲稱自己最殊勝。因此，他們的國家專門設立論堂，想要辯論出優劣。想要闡明自己教義的人就擊鼓召集眾人到論堂進行辯論。勝利者成為老師，失敗者則提供資助。維摩詰進入論堂，降伏外道，然後用大乘佛法引導他們，成為他們的老師。』

進入各個學堂，啓發開導那些年幼無知的學童。

鳩摩羅什說：『例如釋迦菩薩進入學堂，宣講梵文書籍，梵天從天而降為他作證，眾人信服接受。』這就是這類事情。僧肇解釋說：『學堂是兒童學習書本的地方。啓發開導就像太子入學時顯現梵文書籍一樣。』

進入各個淫舍，揭示情慾的過患。

鳩摩羅什說：『外國有一個女人，身體是金色的。有一個富家子弟名叫達暮多羅（Dammuttara），用一千兩黃金要求進入竹林，與她一同前往。文殊師利（Manjusri）在半路變身為一個穿著華麗寶衣的白衣男子，非常莊嚴美好。女人見到他，貪心頓生。文殊師利說：『你想要得到這件衣服，就應當發起菩提心。』女人問：『什麼是菩提心？』文殊師利回答說：『你的身體就是。』女人問：『怎麼說？』文殊師利回答說：『菩提的自性是空性的，你的身體也是空性的，因此就是。』這個女人曾經在迦葉佛（Kasyapa Buddha）那裡種下善根，修習智慧，聽到這些話立刻證得無生法忍。證得無生法忍后，她就揭示情慾的過患，然後與富家子弟一同進入竹林。進入竹林后，她就現出自己身體死亡、膨脹腐爛的景象。』富家子弟

【English Translation】 English version He does not rejoice in gaining worldly benefits.

僧肇 (Sengzhao) explains: 'A 法身大士 (Fashen Dashi, Dharma-body Great Being) sees tiles and pebbles as precious gems.' If that were the case, people would not value his kindness. Therefore, (Vimalakirti) manifests as seeking benefits like ordinary people; how could there be joy?

He wanders through the four crossroads, benefiting sentient beings.

僧肇 (Sengzhao) explains: 'The four crossroads are important roads where people gather. He benefits them according to their needs.'

He enters government offices, governs with the 正法 (Zhengfa, Right Dharma), and protects all.

僧肇 (Sengzhao) explains: 'Government officials who govern, he guides them with the 正法 (Zhengfa, Right Dharma), so that the people have no bias or injustice, thereby protecting all.'

He enters places of debate, guiding people to learn the 大乘 (Mahayana, Great Vehicle).

僧肇 (Sengzhao) explains: 'In India, there are many different sects, each claiming to be the most superior. Therefore, their countries specially established debate halls, wanting to debate the merits. Those who want to explain their doctrines would beat drums to gather people to the debate hall. The winner becomes the teacher, and the loser provides assistance. Vimalakirti entered the debate hall, subdued the heretics, and then guided them with the 大乘 (Mahayana, Great Vehicle), becoming their teacher.'

He enters various schools, enlightening and guiding those ignorant children.

鳩摩羅什 (Kumarajiva) says: 'For example, when Sakyamuni Bodhisattva entered the school, he lectured on Sanskrit books, and Brahma descended from the heavens to testify for him, and everyone believed and accepted it.' This is that kind of thing. 僧肇 (Sengzhao) explains: 'The school is where children learn books. Enlightenment and guidance are like the太子 (Prince) manifesting Sanskrit books when entering school.'

He enters various brothels, revealing the faults of lust.

鳩摩羅什 (Kumarajiva) says: 'In a foreign country, there was a woman whose body was golden. There was a wealthy man's son named 達暮多羅 (Dammuttara), who used a thousand taels of gold to request entry into the bamboo forest to go with her. Manjusri transformed himself into a white-clothed man in the middle of the road, wearing gorgeous jeweled clothes, very solemn and beautiful. When the woman saw him, greed arose in her heart. Manjusri said, 'If you want to get this dress, you should develop Bodhicitta (菩提心, the mind of enlightenment).' The woman asked, 'What is Bodhicitta (菩提心, the mind of enlightenment)?' Manjusri replied, 'Your body is it.' The woman asked, 'How so?' Manjusri replied, 'The nature of Bodhi (菩提, enlightenment) is emptiness, and your body is also emptiness, therefore it is.' This woman had planted good roots and cultivated wisdom at Kasyapa Buddha's (迦葉佛) place in the past. Hearing these words, she immediately attained 無生法忍 (Wu Sheng Fa Ren, the Patience with the Unborn Dharma). After attaining 無生法忍 (Wu Sheng Fa Ren, the Patience with the Unborn Dharma), she revealed the faults of lust, and then entered the bamboo forest with the wealthy man's son. After entering the bamboo forest, she manifested her body dying, swelling, and rotting.'

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見已甚大怖畏。往詣佛所。佛為說法亦得法忍。示欲之過有如是利益也。肇曰。外國淫人別立聚落。凡豫士之流目不暫顧而大士同其欲。然後示其過也。

入諸酒肆能立其志。

肇曰。酒致失志開放逸門。

若在長者長者中尊為說勝法。

什曰。長者如今四姓豪族也。聲聞于凡夫為勝。如是展轉佛法最勝也。肇曰。凡人易以威順。難以理從。故大士每處其尊以弘風靡之化。長者豪族望重。多以世教自居。不弘出世勝法也。

若在居士居士中尊。

什曰。外國白衣多財富樂者名為居士。

斷其貪著。

肇曰。積錢一億入居士里。寶貨彌殖故貪著彌深。

若在剎利剎利中尊。

什曰。梵音中含二義。一言忍辱。二言瞋恚。言此人有大力勢能大瞋恚。忍受苦痛剛強難伏。因以為姓也。

教以忍辱。

肇曰。剎利王種也。秦言田主。劫初人食地味。轉食自然粳米。後人情漸偽各有封殖。遂立有德處平分田。此王者之始也。故相承為名焉。其尊貴自在。多強暴決意不能忍和也。

若在婆羅門婆羅門中尊。

什曰。廣學問求邪道。自恃智慧驕慢自在名婆羅門也。

除其我慢。

肇曰。婆羅門秦言外意。其種別有經書。世世相

【現代漢語翻譯】 現代漢語譯本 見到極大的恐怖畏懼，前往佛陀處所。佛陀為他們說法，他們也因此獲得了法忍（對佛法的理解和接受）。這顯示了沉溺於慾望的過患，以及遠離慾望的利益。肇法師說：『外國的淫蕩之人另立村落，凡是正派人士都不會看他們一眼，而大士（菩薩）卻與他們一樣沉溺於慾望，然後向他們揭示慾望的過患。』

進入各種酒館也能堅定自己的意志。

肇法師說：『酒會導致喪失意志，打開放縱的門戶。』

如果在長者（有德行的富人）中，就在長者中受到尊敬，為他們宣說殊勝的佛法。

鳩摩羅什法師說：『長者相當於現在的四姓豪族。聲聞（小乘修行者）相對於凡夫來說是殊勝的，像這樣層層遞進，佛法才是最殊勝的。』肇法師說：『凡人容易被威勢所懾服，難以用道理來說服。所以大士總是處在尊貴的位置，用弘揚佛法的風氣來感化他們。長者豪族地位顯赫，大多以世俗的教化自居，不弘揚出世間的殊勝佛法。』

如果在居士（在家信徒）中，就在居士中受到尊敬。

鳩摩羅什法師說：『外國的白衣（在家）信徒，多是富有快樂的人，被稱為居士。』

斷除他們的貪婪執著。

肇法師說：『積累錢財達到一億，居住在居士的村落里，寶貨越來越多，所以貪婪執著也越來越深。』

如果在剎利（統治者或武士）中，就在剎利中受到尊敬。

鳩摩羅什法師說：『梵語中「剎利」包含兩種含義：一是忍辱，二是嗔恚。意思是說這種人有很大的力量和勢力，能夠大發嗔恚，也能忍受痛苦，剛強難以馴服，因此用這個詞作為姓氏。』

教導他們忍辱。

肇法師說：『剎利是王族。秦朝時稱為田主。劫初的時候，人們食用地上的美味，後來轉而食用自然生長的粳米。之後人們的情感逐漸虛偽，各自劃分土地進行耕種，於是設立有德之人來公平地分配土地。這就是王者的開始。所以世代相傳，用這個名稱來稱呼他們。他們尊貴自在，大多剛愎自用，不能忍耐謙和。』

如果在婆羅門（祭司）中，就在婆羅門中受到尊敬。

鳩摩羅什法師說：『廣泛學習知識，追求邪道，自恃智慧，驕傲自大，這樣的人被稱為婆羅門。』

去除他們的我慢。

肇法師說：『婆羅門，秦朝時稱為外意。這個種族有自己獨特的經書，世代相傳。

【English Translation】 English version Seeing great fear and terror, they went to the Buddha. The Buddha preached the Dharma to them, and they attained Dharma-kṣānti (acceptance of the Dharma). This shows the faults of indulging in desires and the benefits of being free from desires. Master Zhao said: 'In foreign lands, licentious people establish separate villages. Upright people do not even glance at them, but the Bodhisattva indulges in the same desires as them and then reveals the faults of those desires.'

Entering various taverns, one can also establish one's will.

Master Zhao said: 'Wine leads to the loss of will and opens the door to indulgence.'

If among elders (virtuous wealthy people), be respected among elders and speak the supreme Dharma for them.

Kumārajīva said: 'Elders are like the powerful clans of the four castes today. Śrāvakas (disciples of the Hinayana) are superior to ordinary people. In this way, step by step, the Buddha's Dharma is the most supreme.' Master Zhao said: 'Ordinary people are easily subdued by power but difficult to persuade with reason. Therefore, the Bodhisattva always occupies a position of respect to transform them with the influence of propagating the Dharma. Elders and powerful clans have great prestige and mostly consider themselves to be teachers of worldly matters, not propagating the supreme Dharma that transcends the world.'

If among householders (lay practitioners), be respected among householders.

Kumārajīva said: 'In foreign lands, white-robed (lay) practitioners, mostly wealthy and happy people, are called householders.'

Cut off their greed and attachment.

Master Zhao said: 'Accumulating wealth to one hundred million and living in the village of householders, treasures increase more and more, so greed and attachment become deeper and deeper.'

If among Kṣatriyas (rulers or warriors), be respected among Kṣatriyas.

Kumārajīva said: 'The Sanskrit word 'Kṣatriya' contains two meanings: one is patience, and the other is anger. It means that this person has great strength and power, can be very angry, and can also endure suffering, being strong and difficult to subdue. Therefore, this word is used as a surname.'

Teach them patience.

Master Zhao said: 'Kṣatriyas are the royal family. In the Qin dynasty, they were called field masters. At the beginning of the kalpa, people ate the delicious flavors of the earth, and later they turned to eating naturally growing japonica rice. Later, people's emotions gradually became false, and they divided the land for cultivation, so they established virtuous people to fairly distribute the land. This is the beginning of kings. Therefore, it is passed down from generation to generation, using this name to refer to them. They are noble and free, mostly self-willed, and cannot endure humility and harmony.'

If among Brahmins (priests), be respected among Brahmins.

Kumārajīva said: 'Those who widely study knowledge, pursue heretical paths, rely on their own wisdom, and are arrogant and conceited are called Brahmins.'

Remove their pride.

Master Zhao said: 'Brahmins, in the Qin dynasty, were called external intentions. This caste has its own unique scriptures, passed down from generation to generation.'

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承以道學為業。或在家或出家苦行。多恃已道術自我慢人也。

若在大臣大臣中尊教以正法。

肇曰。正法治政法也。教以正治國以道佐時也。

若在王子王子中尊示以忠孝。

肇曰。所承處重宜以忠孝為先。

若在內官內官中尊化正宮女。

什曰。非如今內官也。外國法取歷世忠良耆長有德用為內官。化正宮女。肇曰。妖媚邪飾女人之情。故誨以正直。

若在庶民庶民中尊令興福力。

什曰。昔有一賤人來入城邑。見一人服飾嚴凈乘大馬執寶蓋。唱言不好。乃至再三。彼人怪而問曰。我嚴凈如是。汝何言不好耶。賤人曰。君宿殖德本獲此果報。威德被服人所宗仰。我昔不種福。鄙陋如是。以我比君猶如禽獸。故自言不好耳。非毀君也。賤人因是感厲廣修福業。形尊悟物所益以弘。況以道法化人哉。肇曰。福力微淺故生庶民也。

若在梵天梵天中尊誨以勝慧。

什曰。小乘中初梵有三種。大乘中有四種。余上三地亦如是。梵王雖有定慧而非出要。誨以佛慧故言勝也。肇曰。梵天多著禪福。不求出世勝慧也。

若在帝釋帝釋中尊示現無常。

什曰。梵垢薄而著淺故為現勝慧。釋愛重而著深故為現無常也。肇曰。天帝處忉利宮。五欲自娛。視

【現代漢語翻譯】 現代漢語譯本 那些以研習佛道為職業的人，無論是在家修行還是出家苦行，大多依仗自己的道術而傲慢自大。

如果身處大臣（大臣）之中，就應以正法來教導他們。

肇曰：正法就是治理國家的法則。用正法教導他們，就是用道來輔佐君王治理國家。

如果身處王子（王子）之中，就應以忠孝來教導他們。

肇曰：他們所處的地位重要，所以應該以忠孝為先。

如果身處內官（內官）之中，就應教化他們端正宮女。

鳩摩羅什（鳩摩羅什）曰：這裡的內官不同於現在的內官。外國的制度是選取歷代忠良、年長有德之人擔任內官，以教化端正宮女。肇曰：妖媚邪惡是女人的常情，所以要教誨她們正直。

如果身處庶民（庶民）之中，就應教導他們興辦福業。

鳩摩羅什（鳩摩羅什）曰：過去有一個來到城邑，看見一個人服飾莊嚴乾淨，乘坐大馬，手執寶蓋，卻唱言『不好』，甚至再三重複。那個人感到奇怪，問道：『我如此莊嚴乾淨，你為什麼說不好呢？』說：『您宿世積累了德行，所以獲得這樣的果報，威德被服，受人尊敬。我過去沒有種福，所以才如此鄙陋。拿我和您相比，就像禽獸一樣，所以我說不好，並不是在詆譭您。』**因此受到觸動，努力廣泛地修習福業。形體上的尊貴尚且能啓發人，何況用佛法教化人呢？肇曰：福力微薄，所以才淪為庶民。

如果身處梵天（梵天）之中，就應教導他們殊勝的智慧。

鳩摩羅什（鳩摩羅什）曰：小乘佛教中，初禪梵天有三種，大乘佛教中有四種。其餘上面的三地也是如此。梵王雖然有禪定和智慧，但並非是解脫之道，所以要教導他們佛的智慧，因此說是殊勝的智慧。肇曰：梵天大多執著于禪定之福，不尋求出世的殊勝智慧。

如果身處帝釋（帝釋）之中，就應向他們示現無常的道理。

鳩摩羅什（鳩摩羅什）曰：梵天的塵垢輕薄而執著淺顯，所以為他們示現殊勝的智慧。帝釋的愛慾深重而執著深厚，所以為他們示現無常的道理。肇曰：天帝居住在忉利天宮，沉溺於五欲的享樂之中。

【English Translation】 English version Those who make the study of the Buddhist path their profession, whether practicing asceticism at home or as monks, mostly rely on their own doctrines and are arrogant.

If among ministers (D臣), one should respect and teach them with the correct Dharma (正法).

Zhao (肇) said: 'Correct Dharma' is the law for governing the country. Teaching them with the correct Dharma means assisting the ruler in governing the country with the Way.

If among princes (王子), one should respect and show them loyalty and filial piety.

Zhao (肇) said: Because of the importance of their position, loyalty and filial piety should be prioritized.

If among inner officials (內官), one should respect and transform them to rectify the palace women.

Kumarajiva (鳩摩羅什) said: 'Inner officials' here are different from the inner officials of today. In foreign systems, loyal, virtuous, and experienced elders are selected as inner officials to transform and rectify the palace women. Zhao (肇) said: Alluring and wicked are the nature of women, so they should be taught uprightness.

If among common people (庶民), one should respect and instruct them to cultivate blessings.

Kumarajiva (鳩摩羅什) said: In the past, a ** came into a city and saw a person dressed solemnly and cleanly, riding a large horse, holding a jeweled canopy, but chanting 'not good,' repeatedly. The person was puzzled and asked: 'I am so solemn and clean, why do you say not good?' The ** said: 'You have accumulated merit in past lives, so you have obtained this reward, with majestic virtue and respected by people. I did not cultivate blessings in the past, so I am so humble. Comparing myself to you is like comparing myself to a beast, so I say not good, not to slander you.' The ** was thus moved to diligently cultivate blessings extensively. The dignity of form can inspire people, let alone transforming people with the Dharma. Zhao (肇) said: Because their blessings are shallow, they are born as common people.

If among Brahma heavens (梵天), one should respect and teach them superior wisdom.

Kumarajiva (鳩摩羅什) said: In the Hinayana (小乘) tradition, there are three types of First Dhyana Brahma heavens; in the Mahayana (大乘) tradition, there are four types. The same applies to the three higher realms. Although Brahma kings have samadhi (禪定) and wisdom, they are not the path to liberation, so they should be taught the wisdom of the Buddha, hence the term 'superior.' Zhao (肇) said: Brahma heavens are mostly attached to the blessings of samadhi and do not seek the superior wisdom of transcending the world.

If among Indra (帝釋), one should respect and show them the impermanence.

Kumarajiva (鳩摩羅什) said: The defilements of Brahma heavens are light and their attachments are shallow, so superior wisdom is shown to them. Indra's desires are heavy and his attachments are deep, so impermanence is shown to them. Zhao (肇) said: The heavenly emperor resides in the Trayastrimsa Heaven (忉利天宮), indulging in the pleasures of the five desires.

---

東忘西。多不慮無常。

若在護世護世中尊護諸眾生。

什曰。護世四天王也。諸惡鬼神殘食眾生。護世四王護之不令害也。今言尊者道力所護兼及十方也。肇曰。護世四王各治一方護其所部。使諸惡鬼神不得侵害也。

長者維摩詰以如是等無量方便饒益眾生。

肇曰。法身圓應其跡無端。故稱無量。上略言之耳。

其以方便現身有疾。

什曰。上諸方便以施戒攝人。施戒攝人則人感其惠。聞其有疾問疾者眾。問疾者眾則功化弘矣。是以廣現方便。然後處疾也。

以其疾故國王大臣長者居士婆羅門等及諸王子並余官屬無數千人皆往問疾。

肇曰。雖復變應殊方妙跡不一。然此經之起本于現疾。故作者別序其事。

其往者維摩詰因以身疾廣為說法。

什曰。欲明履道之身未免斯患況于無德而可保也。肇曰。同我者易信。異我者難順。故因其身疾廣明有身之患。

諸仁者是身無常。

什曰。諸佛常法要先以七事發人心。然後說四諦。何等七。一施。二戒。三生天果報。四說味。味樂味也。五果報過患。雖有少樂而眾苦無量。眾生迷於少樂而不覺眾苦。猶以芥子置於山頂唯見芥子而不睹大山也。六教厭離世間。七嘆涅槃功德。今不說七法直說無

【現代漢語翻譯】 現代漢語譯本 東忘西： 多半是因為沒有考慮到世事無常。

『若在護世護世中尊護諸眾生』：

什曰：『護世』指的是四大天王。 諸惡鬼神殘害吞食眾生，護世四天王保護眾生，不讓其受害。 現在說尊者（Vimalakirti，維摩詰）以道力所護，兼及十方。 肇曰：護世四天王各自治理一方，保護其所管轄的區域，使諸惡鬼神不得侵害。

長者維摩詰以如此等等無量的方便來饒益眾生。

肇曰：法身圓融，應化無方，所以稱之為『無量』。 上文只是簡略地提了一下。

他以方便示現自身有疾病。

什曰：上文所說的各種方便法門，都是用佈施和持戒來攝受人。 用佈施和持戒來攝受人，人們就會感念他的恩惠。 聽說他有疾病，來問候的人就多。 來問候的人多了，他的功德教化就能弘揚開來。 所以廣泛地示現各種方便法門，然後才示現生病。

因為他生病的原因，國王、大臣、長者、居士、婆羅門等等，以及各位王子和其餘的官屬，成千上萬的人都來問候他的疾病。

肇曰：即使是變化應現的方式多種多樣，奇妙的示現也不盡相同，然而這部經的緣起，根本在於維摩詰示現疾病。 所以作者特別敘述這件事。

那些來探望的人，維摩詰就藉著自己生病這件事，廣泛地為大家說法。

什曰：想要說明修行正道的人，尚且不能免除這種疾病的困擾，更何況是沒有德行的人，又怎麼能夠保證自身平安無事呢？ 肇曰：與我相同的人容易相信，與我不同的人難以順從。 所以藉著他自身生病這件事，廣泛地闡明有身體的禍患。

諸位仁者，這個身體是無常的。

什曰：諸佛通常的法則，要先用七件事來啓發人心，然後再說四諦（Four Noble Truths）。 哪七件事呢？ 一是佈施，二是持戒，三是生天的果報，四是說『味』，『味』指的是快樂。 五是果報的過患，雖然有少許的快樂，但是眾多的痛苦卻是無量的。 眾生迷惑于少許的快樂，而不覺察眾多的痛苦，就像把芥菜籽放在山頂上，只能看見芥菜籽，而看不見大山一樣。 六是教導厭離世間，七是讚歎涅槃（Nirvana）的功德。 現在不說這七法，直接說無常。

【English Translation】 English version Forgetting east and west: Mostly because of not considering impermanence.

'If in protecting the world, among the protectors of the world, he honors all living beings':

Kumarajiva (什) said: 'Protectors of the world' refers to the Four Heavenly Kings. Evil ghosts and spirits devour living beings, and the Four Heavenly Kings protect them from harm. Now it is said that the Venerable (Vimalakirti, 維摩詰) protects with his spiritual power, extending to all ten directions. Sengzhao (肇) said: The Four Heavenly Kings each govern one direction, protecting their respective territories, so that evil ghosts and spirits cannot invade.

The elder Vimalakirti benefits sentient beings with such immeasurable skillful means.

Sengzhao (肇) said: The Dharma body is perfectly integrated and responds without fixed form, so it is called 'immeasurable.' The above is just a brief mention.

He skillfully manifests himself as being ill.

Kumarajiva (什) said: The various skillful means mentioned above are all about using generosity and discipline to gather people. When people are gathered through generosity and discipline, they will be grateful for his kindness. Hearing that he is ill, many people will come to inquire. When many people come to inquire, his merits and teachings can be widely promoted. Therefore, he extensively manifests various skillful means before manifesting illness.

Because of his illness, the king, ministers, elders, laypeople, Brahmins, and all the princes and other officials, countless thousands of people, all came to inquire about his illness.

Sengzhao (肇) said: Even though the ways of transformation and manifestation are diverse, and the wonderful signs are not the same, the origin of this sutra lies in Vimalakirti's manifestation of illness. Therefore, the author specifically narrates this event.

Those who came to visit, Vimalakirti took the opportunity of his illness to widely expound the Dharma for everyone.

Kumarajiva (什) said: It is to illustrate that even those who cultivate the right path cannot avoid the troubles of this illness, let alone those who have no virtue, how can they guarantee their own safety? Sengzhao (肇) said: Those who are like me are easy to believe, and those who are different from me are difficult to follow. Therefore, by means of his own illness, he widely explains the troubles of having a body.

Virtuous ones, this body is impermanent.

Kumarajiva (什) said: The usual practice of the Buddhas is to first use seven things to inspire people, and then speak of the Four Noble Truths. What are the seven things? First, generosity; second, discipline; third, the karmic reward of being born in the heavens; fourth, speaking of 'taste,' which refers to pleasure. Fifth, the faults of karmic rewards; although there is a little pleasure, the many sufferings are immeasurable. Sentient beings are deluded by the little pleasure and do not perceive the many sufferings, just like placing a mustard seed on the top of a mountain, one can only see the mustard seed and not the great mountain. Sixth, teaching to be disgusted with the world; seventh, praising the merits of Nirvana (涅槃). Now, instead of speaking of these seven things, he directly speaks of impermanence.

---

常者。將以此會積德已淳慧識修明故也。複次無常是空之初相。將欲說空故先設無常。所以但說身不說余法。余法中少生著故也。

無力無堅。

什曰。無有能作力也。無堅體不實也。

速朽之法不可信也。

肇曰。身之危脆強力不能保。孰能信其永固者。此無常義也。

為苦為惱。

什曰。無常故苦。苦則惱生。

眾病所集。

肇曰。苦八苦也。亦有無量苦。惱九惱也。亦有無量惱。病四百四病。此苦之義也。

諸仁者如此身明智者所不怙是身如聚沫不可撮摩。

肇曰。撮摩聚沫之無實。以喻觀身之虛偽。自此下至電喻明空義也。

是身如泡不得久立。

肇曰。不久似明無常義。然水上泡以虛中無實故不久立。猶空義耳。

是身如炎從渴愛生。

肇曰。渴見陽炎惑以為水。愛見四大迷以為身。

是身如芭蕉中無有堅。

肇曰。芭蕉之草唯葉無干。

是身如幻從顛倒起。

肇曰。見幻為人。四大為身。皆顛倒也。

是身如夢為虛妄見　夢中妄見覺后非真。

是身如影從業緣現。

什曰。形障日光光不及照影此現。由無明三業隔實智慧。所以有身也。

是身如響屬諸因緣。

【現代漢語翻譯】 現代漢語譯本 『常』（Nitya）的意義在於，通過參與法會，積累功德，增長智慧，修明覺識的緣故。進一步說，『無常』（Anitya）是『空』（Sunyata）的最初顯現。爲了闡述『空』，所以先設立『無常』。因此只說身體，而不說其他法，是因為其他法中較少產生執著。

『無力無堅』。

鳩摩羅什（Kumarajiva）說：沒有能動的作用力。沒有堅固的實體，不真實。

『速朽之法不可信也』。

僧肇（Sengzhao）說：身體的危脆，強大的力量也不能保全，誰能相信它能永久存在呢？這就是『無常』的意義。

『為苦為惱』。

鳩摩羅什（Kumarajiva）說：因為『無常』所以是『苦』（Dukkha）。因為『苦』，所以產生『惱』。

『眾病所集』。

僧肇（Sengzhao）說：『苦』是八苦，也有無量的苦。『惱』是九惱，也有無量的惱。『病』是四百零四病。這是『苦』的意義。

『諸仁者如此身明智者所不怙是身如聚沫不可撮摩』。

僧肇（Sengzhao）說：抓取泡沫卻沒有實體，用以比喻觀察身體的虛偽。從這裡開始到電的譬喻，闡明『空』的意義。

『是身如泡不得久立』。

僧肇（Sengzhao）說：不久存立，是說明『無常』的意義。然而水上的泡沫，因為虛空沒有實體所以不能長久存在，仍然是『空』的意義。

『是身如炎從渴愛生』。

僧肇（Sengzhao）說：乾渴的人看到陽炎，錯誤地認為是水。因為愛而見到四大，迷惑地認為是身體。

『是身如芭蕉中無有堅』。

僧肇（Sengzhao）說：芭蕉這種植物只有葉子而沒有樹幹。

『是身如幻從顛倒起』。

僧肇（Sengzhao）說：把幻象看成人，把四大看成身體，都是顛倒。

『是身如夢為虛妄見　夢中妄見覺后非真』。

『是身如影從業緣現』。

鳩摩羅什（Kumarajiva）說：形體遮蔽日光，光線不能照到，影子因此顯現。由於無明和三業隔絕了真實的智慧，所以才有了身體。

『是身如響屬諸因緣』。

【English Translation】 English version 『Constancy』 (Nitya) lies in accumulating merit, increasing wisdom, and cultivating clear awareness through participating in Dharma assemblies. Furthermore, 『impermanence』 (Anitya) is the initial manifestation of 『emptiness』 (Sunyata). To explain 『emptiness』, 『impermanence』 is established first. Therefore, only the body is discussed, and not other dharmas, because less attachment arises in other dharmas.

『Without strength, without solidity』.

Kumarajiva said: There is no capacity to exert force. There is no solid substance; it is not real.

『The law of rapid decay is not to be trusted』.

Sengzhao said: The fragility of the body cannot be preserved even by great strength. Who can believe in its eternal existence? This is the meaning of 『impermanence』.

『Being suffering, being afflicted』.

Kumarajiva said: Because of 『impermanence』, there is 『suffering』 (Dukkha). Because of 『suffering』, 『affliction』 arises.

『A collection of various diseases』.

Sengzhao said: 『Suffering』 is the eight sufferings, and there are also countless sufferings. 『Affliction』 is the nine afflictions, and there are also countless afflictions. 『Disease』 is the four hundred and four diseases. This is the meaning of 『suffering』.

『O virtuous ones, this body is not relied upon by the wise; this body is like a mass of foam, impossible to grasp or rub』.

Sengzhao said: Grasping foam has no substance, used as a metaphor for observing the falseness of the body. From here to the metaphor of lightning, the meaning of 『emptiness』 is explained.

『This body is like a bubble, unable to stand for long』.

Sengzhao said: Not lasting long illustrates the meaning of 『impermanence』. However, a bubble on water cannot last long because it is empty and without substance, which is still the meaning of 『emptiness』.

『This body is like a mirage, arising from thirst and craving』.

Sengzhao said: A thirsty person sees a heat haze and mistakenly thinks it is water. Because of craving, one sees the four elements and mistakenly thinks it is a body.

『This body is like a banana tree, without any firmness inside』.

Sengzhao said: The banana plant only has leaves and no trunk.

『This body is like an illusion, arising from inversion』.

Sengzhao said: Seeing an illusion as a person, seeing the four elements as a body, are all inversions.

『This body is like a dream, a false vision; false visions in a dream are not real after awakening』.

『This body is like a shadow, appearing due to karmic conditions』.

Kumarajiva said: The form obstructs the sunlight, and the light cannot reach it, so the shadow appears. Because ignorance and the three karmas separate us from true wisdom, there is a body.

『This body is like an echo, dependent on various causes and conditions』.

---

肇曰。身之起于業因猶影響之生形聲耳。

是身如浮雲須臾變滅。

什曰。俄頓異色須臾變滅。身亦如是。眴息之間有少有長老病死變。從如沫至如電盡喻無常也。或以無堅。或以不久。或以不實。或以屬因緣。明其所以無常也。下四大喻喻空無我也。

是身如電唸唸不住。

肇曰。變滅不住似釋無常。然皆取其虛偽不真故速滅不住。猶釋空義也。

是身無主為如地。

什曰。地無常主。強者得之。身亦無主。隨事而變。病至則惱。死至則滅。聚散隨緣不得自在也。肇曰。夫萬事萬形皆四大成。在外則為土木山河。在內則為四支百體。聚而為生。散而為死。生則為內。死則為外。內外雖殊然其大不異。故以內外四大類明無我也。如外地古今相傳強者先宅故無主也。身亦然耳。眾緣所成。緣合則起。緣散則離。何有真宰常主之者。主壽人是一我。義立四名也。

是身無我為如火。

什曰。焚燒林野威聲振烈。若勇士陳師制勝時也。實而求之非有敵也。身亦如是。舉動云爲興造萬端。從惑而觀若有宰也。尋其所由非有我也。肇曰。縱任自由謂之我。而外火起滅由薪。火不自在。火不自在火無我也。外火既無我。內火類亦然。

是身無壽為如風。

【現代漢語翻譯】 現代漢語譯本 肇曰：身體的產生源於業力因緣，就像影響的產生源於形體和聲音一樣。 這個身體就像浮雲一樣，轉眼間就會變化消滅。 什曰：頃刻之間顏色改變，轉眼間就會消滅。身體也是這樣。眨眼之間，就有少、老、病、死的變異。從如水沫到如閃電，都是用來比喻無常的。或者用沒有堅固性，或者用不能長久，或者用不真實，或者用屬於因緣，來闡明它之所以無常的原因。下面用四大來比喻空無我。 這個身體就像閃電一樣，唸唸不停留。 肇曰：變化消滅不停留，似乎是解釋無常。然而都是取其虛偽不真實的緣故，所以迅速消滅不停留，也是解釋空性的含義。 這個身體沒有主宰，就像大地一樣。 什曰：大地沒有常久的主人，強者得到它。身體也沒有主宰，隨著事情而變化。疾病到來就痛苦，死亡到來就消滅。聚合離散隨順因緣，不能夠自在。肇曰：萬事萬形都是四大和合而成。在外就是土、木、山、河，在內就是四肢百體。聚合就產生，離散就死亡。產生就是向內，死亡就是向外。內外雖然不同，然而它們的大體沒有差異。所以用內外四大來類比說明沒有我。就像外面的大地，古今相傳，強者先佔據，所以沒有主宰。身體也是這樣。眾緣和合而成，因緣聚合就產生，因緣離散就消失，哪裡有真實的、常久主宰它的東西呢？主宰壽命的人就是一個『我』(Atman)，這是爲了建立四種名稱。 這個身體沒有『我』(Atman)，就像火一樣。 什曰：焚燒林野，威勢猛烈，就像勇士陳兵佈陣，制服敵人的時候一樣。但實際上追究起來，並沒有敵人。身體也是這樣。舉動作為，興造萬端，從迷惑的角度來看，好像有主宰一樣。探尋它的由來，並沒有『我』(Atman)。肇曰：放縱任性，自由自在，叫做『我』(Atman)。而外面的火，生起和熄滅取決於柴薪，火不能夠自在。火不能夠自在，火就沒有『我』(Atman)。外面的火既然沒有『我』(Atman)，裡面的火的性質也是一樣。 這個身體沒有壽命，就像風一樣。

【English Translation】 English version Zhao said: The arising of the body from karmic causes is like the generation of an echo from a form and sound. This body is like a floating cloud, changing and vanishing in an instant. Kumarajiva said: Colors change in an instant, vanishing in a short while. The body is also like this. In the blink of an eye, there are changes of youth, old age, sickness, and death. From foam to lightning, all are used to illustrate impermanence. Either by its lack of solidity, or by its impermanence, or by its unreality, or by its dependence on conditions, it clarifies the reason for its impermanence. The following four great elements are used to illustrate emptiness and no-self (Anatman). This body is like lightning, constantly ceasing from moment to moment. Zhao said: Changing and vanishing without stopping seems to explain impermanence. However, all take its falseness and unreality as the reason, so it vanishes quickly without stopping, which also explains the meaning of emptiness (Sunyata). This body is without a master, like the earth. Kumarajiva said: The earth has no permanent owner; the strong obtain it. The body also has no master, changing according to circumstances. When sickness arrives, there is suffering; when death arrives, it vanishes. Gathering and scattering follow conditions, without freedom. Zhao said: All things and forms are composed of the four great elements. Externally, they are earth, wood, mountains, and rivers; internally, they are the four limbs and hundreds of parts of the body. Gathering together results in birth; scattering results in death. Birth is inward, death is outward. Although the internal and external are different, their essence is not different. Therefore, the internal and external four great elements are used to illustrate no-self (Anatman). Like the external earth, passed down through the ages, the strong occupy it first, so it has no master. The body is also like this. It is formed by the aggregation of conditions; when conditions come together, it arises; when conditions scatter, it disappears. Where is there a true, permanent master of it? The one who masters life is an 'I' (Atman), which is established for the sake of four names. This body is without a self (Atman), like fire. Kumarajiva said: Burning forests and fields, its power is fierce, like a brave warrior deploying troops and conquering the enemy. But in reality, upon investigation, there is no enemy. The body is also like this. Actions and deeds, creating all kinds of things, from the perspective of delusion, it seems as if there is a master. Examining its origin, there is no 'I' (Atman). Zhao said: Indulging in freedom and autonomy is called 'I' (Atman). But the arising and extinguishing of external fire depends on fuel; fire is not autonomous. Fire is not autonomous; fire has no 'I' (Atman). Since external fire has no 'I' (Atman), the nature of internal fire is also the same. This body is without lifespan, like the wind.

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什曰。雖飄扇鼓作或來或去。直聚氣流動。非有存生壽也。身亦如是。呼吸吐納行作語言亦假氣而動。非有壽也。肇曰。常存不變謂之壽。而外風積氣飄鼓。動止無常動止無常風無壽也。外風既無壽。內類可知。

是身無人為如水。

什曰。澄凈清明洗滌塵穢。曲直方圓隨時所適。實而求之為者竟誰。身亦如是。知見進止應事而遷。假緣成用。乘數而行。詳其所因非有人也。肇曰。貴于萬物而始終不改謂之人。而外水善利萬形。方圓隨物。洿隆異適。而體無定。體無定則水無人也。外水既無人。內水類可知。

是身不實四大為家。

肇曰。四非常訖于上。自此下獨明身之虛偽眾穢過患四大假會以為神宅非實家也。

是身為空離我我所。

什曰。離我眾生空。離我所法空也。上四句說空無我喻。此直說空無我義也。肇曰。我身之妙主也。我所自我之外。身及國財妻子萬物盡我所有。智者觀身。身內空寂二事俱離也。

是身無知如草木瓦礫。

什曰。會而成知非真知也。求知不得同瓦礫也。肇曰。身雖能觸而無知。內識能知而無觸。自性而求二俱無知。既曰無知何異瓦礫。

是身無作風力所轉。

什曰。無作主而有所作者風所轉也。從無知至無作更釋空無

【現代漢語翻譯】 現代漢語譯本 什（Kumārajīva）說：『即使是飄動的扇子，鼓動生風，風忽來忽去，也只是聚集的氣體在流動，並非真正存在壽命。身體也是如此，呼吸吐納、行走動作、言語表達，都依賴於氣息的運作，並非自身具有壽命。』肇（僧肇）說：『恒常存在、永不改變才可稱為壽命。而外在的風，是積聚的氣體飄動鼓盪而成，動靜變化無常，因此風沒有壽命。外在的風既然沒有壽命，那麼內在的身體也就可以類推得知了。』 『這個身體沒有人主宰，就像水一樣。』 什（Kumārajīva）說：『澄澈清凈，能夠洗滌塵埃污穢，隨著彎曲、筆直、方形、圓形等形狀而適應變化。如果一定要追究是誰在主使它，最終也找不到。身體也是這樣，知覺、見解、進退、停止，都隨著事物而變化，憑藉因緣而成就作用，依循規律而執行。詳細考察其原因，並非有人在主宰。』肇（僧肇）說：『在萬物中最為尊貴，並且始終不改變的，可以稱之為人。而外在的水，善於利用各種形狀，隨著方形、圓形等物體而變化，適應不同的低窪或高地，但其本體並沒有固定的形態。本體沒有固定形態，那麼水就沒有人主宰。外在的水既然沒有人主宰，那麼內在的身體也就可以類推得知了。』 『這個身體不是真實的，而是以四大（地、水、火、風）為家。』 肇（僧肇）說：『上面已經論述了四大皆是無常的。從這裡開始，單獨說明身體的虛假、眾多污穢過患，以及四大假合而成的，作為神識的住所，並非真實的家。』 『這個身體是空性的，遠離了我（ātman）和我所（ātmanīya）。』 什（Kumārajīva）說：『遠離了我，就是眾生空；遠離了我所，就是法空。』上面四句是說空無我的比喻，這裡直接說明空無我的意義。肇（僧肇）說：『我，是身體的奇妙主宰。我所，是自我之外的事物，身體以及國家、財產、妻子、萬物，都屬於我所有。』智者觀察身體，身體內部空寂，我和我所這兩件事都遠離了。 『這個身體沒有知覺，就像草木瓦礫一樣。』 什（Kumārajīva）說：『聚合而成知覺，並非真正的知覺。』追求知覺而不可得，就和瓦礫一樣。肇（僧肇）說：『身體雖然能夠接觸事物，卻沒有知覺。內在的意識能夠知覺，卻沒有觸覺。從自性上尋求，兩者都沒有知覺。既然說沒有知覺，那和瓦礫有什麼區別呢？』 『這個身體沒有自主的作為，而是被風的力量所轉動。』 什（Kumārajīva）說：『沒有自主的主宰，而有所作為，是被風所轉動。』從無知到無作，更進一步解釋空無我的道理。

【English Translation】 English version Kumārajīva said: 'Even the fluttering fan, which generates wind as it moves back and forth, is merely a gathering of air in motion; it does not truly possess a lifespan. The body is similar: breathing, moving, and speaking all rely on the operation of air; it does not inherently have a lifespan.' Sengzhao said: 'To be constantly present and unchanging is what is meant by lifespan. But external wind is accumulated air that flutters and stirs; its movement and stillness are impermanent. Therefore, wind has no lifespan. Since external wind has no lifespan, the same can be inferred about the internal body.' 'This body is without a master, like water.' Kumārajīva said: 'Clear and pure, it washes away dust and defilement, adapting to curves, straights, squares, and circles as needed. If one insists on seeking who is in control, one will ultimately find no one. The body is the same: awareness, views, advancing, and stopping all change with circumstances, relying on conditions to accomplish functions, and operating according to rules. Upon detailed examination of its causes, there is no one in control.' Sengzhao said: 'Among all things, that which is most noble and remains unchanging can be called a person. But external water is adept at utilizing various shapes, changing with squares, circles, and other objects, adapting to different depressions and elevations, but its essence has no fixed form. If its essence has no fixed form, then water has no master. Since external water has no master, the same can be inferred about the internal body.' 'This body is not real; the Four Great Elements (mahābhūta) are its home.' Sengzhao said: 'The impermanence of the Four Great Elements has already been discussed above. From here on, it is explained solely that the body is false, full of defilements and faults, and a temporary aggregation of the Four Great Elements, serving as a dwelling for consciousness, but not a real home.' 'This body is empty, devoid of self (ātman) and what belongs to self (ātmanīya).' Kumārajīva said: 'Being devoid of self is emptiness of beings; being devoid of what belongs to self is emptiness of dharmas.' The previous four sentences spoke of metaphors for emptiness and no-self; this directly explains the meaning of emptiness and no-self. Sengzhao said: 'Self is the wondrous master of the body. What belongs to self is everything outside of self, the body, as well as the country, possessions, wife, and all things, all belong to me.' The wise observe the body, and the inside of the body is empty and still; both self and what belongs to self are far removed. 'This body is without knowledge, like grass, trees, tiles, and pebbles.' Kumārajīva said: 'Knowledge that arises from aggregation is not true knowledge.' Seeking knowledge and not obtaining it is the same as tiles and pebbles. Sengzhao said: 'Although the body can touch things, it has no knowledge. The inner consciousness can know, but has no touch. Seeking from their own nature, both are without knowledge. Since it is said to be without knowledge, how is it different from tiles and pebbles?' 'This body has no independent action; it is turned by the power of the wind.' Kumārajīva said: 'There is no independent master, and what action there is, is turned by the wind.' From no knowledge to no action, it further explains the principle of emptiness and no-self.

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我義也。肇曰。舉動事為風力使然。誰作之也。

是身不凈。

什曰。須陀洹雖見四諦猶惑凈色。故四非常后次說不凈也。複次上說無常苦無我。此說不凈門。為破四顛倒故說四種觀行。行此觀已然後能于身不著。身不著已然後能學法身。故先說厭法后說法身也。

穢惡充滿。

肇曰。三十六物充滿其體。

是身為虛偽雖假以澡浴衣食必歸磨滅。

什曰。此明無常所壞所以苦也。自此以下盡說苦喻也。為災病苦也。丘井以下總喻生老病死眾苦無量也。肇曰。雖復澡以香湯衣以上服。茍曰非真。豈得久立。

是身為災百一病惱。

肇曰。一大增損則百一病生。四大增損則四百四病同時俱作。故身為災聚也。

是身如丘井。

什曰。丘井丘墟枯井也。昔有人有罪于王。其人怖罪逃走。王令醉象逐之。其人怖急自投枯井。半井得一腐草。以手執之。下有惡龍吐毒向之。傍有五毒蛇復欲加害。二鼠嚙草草復將斷。大象臨其上覆欲取之。其人危苦極大恐怖。上有一樹。樹上時有蜜滴落其口中。以著味故而忘怖畏。丘井生死也。醉象無常也。毒龍惡道也。五毒蛇五陰也。腐草命根也。黑白二鼠白月黑月也。蜜滴五欲樂也。得蜜滴而忘怖畏者。喻眾生得五欲蜜滴不畏

【現代漢語翻譯】 現代漢語譯本： 『我義也。』肇曰：『舉動事為風力使然，誰作之也？』 （慧）肇說：『一切行為舉動都是由風的力量造成的，那麼是誰在主使這些風力呢？』

『是身不凈。』

什曰：『須陀洹（Srota-apanna，入流果）雖見四諦（catvāri āryasatyāni，四聖諦）猶惑凈色，故四非常后次說不凈也。複次上說無常苦無我，此說不凈門，為破四顛倒（viparyāsa，四種顛倒見）故說四種觀行。行此觀已然後能于身不著。身不著已然後能學法身。故先說厭法后說法身也。』 鳩摩羅什（Kumārajīva）說：『須陀洹（入流果）雖然已經證悟了四諦（四聖諦），但仍然會對清凈的色相迷惑，所以繼四非常之後接著說不凈。而且，前面說了無常、苦、無我，這裡說不凈，是爲了破除四顛倒（四種顛倒見），所以說四種觀行。修行這種觀行之後才能對身體不執著。對身體不執著之後才能學習法身。所以先說厭離之法，然後說法身。』

『穢惡充滿。』

肇曰：『三十六物充滿其體。』 慧肇說：『身體內充滿了三十六種不凈之物。』

『是身為虛偽雖假以澡浴衣食必歸磨滅。』

什曰：『此明無常所壞所以苦也。自此以下盡說苦喻也。為災病苦也。丘井以下總喻生老病死眾苦無量也。』肇曰：『雖復澡以香湯衣以上服。茍曰非真。豈得久立。』 鳩摩羅什說：『這說明身體會被無常所破壞，所以是苦。從這裡以下都在說苦的譬喻。身體是災難和疾病的痛苦。丘井以下總共比喻生老病死等無量的痛苦。』慧肇說：『即使用香湯沐浴，穿上好的衣服，如果本質不是真實的，怎麼能長久存在呢？』

『是身為災百一病惱。』

肇曰：『一大增損則百一病生。四大增損則四百四病同時俱作。故身為災聚也。』 慧肇說：『一大（地、水、火、風四大元素之一）增加或減少，就會產生一百零一種疾病。四大（地、水、火、風四大元素）增加或減少，就會同時產生四百零四種疾病。所以身體是災難的聚集。』

『是身如丘井。』

什曰：『丘井丘墟枯井也。昔有人有罪于王。其人怖罪逃走。王令醉象逐之。其人怖急自投枯井。半井得一腐草。以手執之。下有惡龍吐毒向之。傍有五毒蛇復欲加害。二鼠嚙草草復將斷。大象臨其上覆欲取之。其人危苦極大恐怖。上有一樹。樹上時有蜜滴落其口中。以著味故而忘怖畏。丘井生死也。醉象無常也。毒龍惡道也。五毒蛇五陰（pañca-skandha，色、受、想、行、識五蘊）也。腐草命根也。黑白二鼠白月黑月也。蜜滴五欲樂也。得蜜滴而忘怖畏者。喻眾生得五欲蜜滴不畏』 鳩摩羅什說：『丘井是丘墟中的枯井。從前有個人得罪了國王。那人害怕受罰就逃走了。國王命令醉象去追趕他。那人驚慌地跳進一口枯井。在井中間抓住了一根腐爛的草。下面有惡龍向他吐毒。旁邊有五條毒蛇想要加害他。兩隻老鼠啃咬著草，草快要斷了。大象來到井邊想要抓住他。那人處境極其危險和痛苦，非常恐懼。上面有一棵樹，樹上時常有蜜滴落到他的口中。因為貪著蜜的味道，就忘記了恐懼。丘井比喻生死。醉象比喻無常。毒龍比喻惡道。五毒蛇比喻五陰（色、受、想、行、識五蘊）。腐草比喻命根。黑白兩隻老鼠比喻白月和黑月。蜜滴比喻五欲之樂。得到蜜滴而忘記恐懼，比喻眾生得到五欲的蜜滴而不畏懼』

【English Translation】 English version: 'I mean the principle.' Zhao said: 'Actions and deeds are driven by the force of the wind. Who is the maker of this?' （Hui）Zhao said: 'All actions and deeds are caused by the force of the wind, so who is the one who directs these forces?'

'This body is impure.'

Shi said: 'Even though a Srota-apanna (stream-enterer) has seen the Four Noble Truths (catvāri āryasatyāni), they are still deluded by pure forms. Therefore, after the Four Impermanences, impurity is discussed next. Furthermore, the previous discussion was about impermanence, suffering, and non-self. This discussion is about the gate of impurity, to break the Four Distortions (viparyāsa), so the Four Contemplations are discussed. After practicing this contemplation, one can then be unattached to the body. After being unattached to the body, one can then learn the Dharma body. Therefore, the Dharma of aversion is discussed first, and then the Dharma body is discussed.' Kumārajīva said: 'Even though a Srota-apanna (stream-enterer) has realized the Four Noble Truths (catvāri āryasatyāni), they are still deluded by pure forms. Therefore, after the Four Impermanences, impurity is discussed next. Moreover, the previous discussion was about impermanence, suffering, and non-self. This discussion is about the gate of impurity, to break the Four Distortions (viparyāsa), so the Four Contemplations are discussed. After practicing this contemplation, one can then be unattached to the body. After being unattached to the body, one can then learn the Dharma body. Therefore, the Dharma of aversion is discussed first, and then the Dharma body is discussed.'

'Filled with filth and evil.'

Zhao said: 'Thirty-six things fill its body.' Hui Zhao said: 'The body is filled with thirty-six impure things.'

'This body is false, although it is temporarily cleansed with bathing, clothing, and food, it will inevitably return to decay.'

Shi said: 'This explains that it is suffering because it is destroyed by impermanence. From here onwards, all are metaphors for suffering. It is suffering from disasters and diseases. The mound and well below are all metaphors for the immeasurable sufferings of birth, old age, sickness, and death.' Zhao said: 'Even if it is bathed in fragrant water and clothed in fine garments, if it is not genuine, how can it last long?' Kumārajīva said: 'This explains that it is suffering because it is destroyed by impermanence. From here onwards, all are metaphors for suffering. It is suffering from disasters and diseases. The mound and well below are all metaphors for the immeasurable sufferings of birth, old age, sickness, and death.' Hui Zhao said: 'Even if it is bathed in fragrant water and clothed in fine garments, if it is not genuine, how can it last long?'

'This body is a disaster, troubled by a hundred and one diseases.'

Zhao said: 'If one element (of the four great elements of earth, water, fire, and wind) increases or decreases, then a hundred and one diseases will arise. If the four great elements (earth, water, fire, and wind) increase or decrease, then four hundred and four diseases will arise simultaneously. Therefore, the body is a gathering of disasters.' Hui Zhao said: 'If one element (of the four great elements of earth, water, fire, and wind) increases or decreases, then a hundred and one diseases will arise. If the four great elements (earth, water, fire, and wind) increase or decrease, then four hundred and four diseases will arise simultaneously. Therefore, the body is a gathering of disasters.'

'This body is like a mound and a well.'

Shi said: 'A mound and a well are a ruined and dry well. Once upon a time, a person offended the king. That person, fearing punishment, fled. The king ordered a drunken elephant to chase him. The person, in a panic, jumped into a dry well. In the middle of the well, he grabbed onto a rotten piece of grass. Below, there was an evil dragon spitting poison at him. Beside him, there were five poisonous snakes wanting to harm him. Two rats were gnawing at the grass, and the grass was about to break. The elephant came to the well and wanted to grab him. The person was in extreme danger and suffering, and was very frightened. Above, there was a tree, and honey would occasionally drip from the tree into his mouth. Because he was attached to the taste, he forgot his fear. The mound and well are a metaphor for birth and death. The drunken elephant is a metaphor for impermanence. The poisonous dragon is a metaphor for the evil paths. The five poisonous snakes are a metaphor for the five skandhas (pañca-skandha, form, feeling, perception, mental formations, and consciousness). The rotten grass is a metaphor for the root of life. The two black and white rats are a metaphor for the white month and the black month. The honey is a metaphor for the pleasures of the five desires. Obtaining the honey and forgetting fear is a metaphor for sentient beings obtaining the honey of the five desires and not fearing.' Kumārajīva said: 'A mound and a well are a ruined and dry well. Once upon a time, a person offended the king. That person, fearing punishment, fled. The king ordered a drunken elephant to chase him. The person, in a panic, jumped into a dry well. In the middle of the well, he grabbed onto a rotten piece of grass. Below, there was an evil dragon spitting poison at him. Beside him, there were five poisonous snakes wanting to harm him. Two rats were gnawing at the grass, and the grass was about to break. The elephant came to the well and wanted to grab him. The person was in extreme danger and suffering, and was very frightened. Above, there was a tree, and honey would occasionally drip from the tree into his mouth. Because he was attached to the taste, he forgot his fear. The mound and well are a metaphor for birth and death. The drunken elephant is a metaphor for impermanence. The poisonous dragon is a metaphor for the evil paths. The five poisonous snakes are a metaphor for the five skandhas (form, feeling, perception, mental formations, and consciousness). The rotten grass is a metaphor for the root of life. The two black and white rats are a metaphor for the white month and the black month. The honey is a metaphor for the pleasures of the five desires. Obtaining the honey and forgetting fear is a metaphor for sentient beings obtaining the honey of the five desires and not fearing.'

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苦也。

為老所逼。

肇曰。神之處身為老死所逼。猶危人之在丘井為龍蛇所逼。緣在他經也。

是身無定。

什曰。念有死分無定期也。

為要當死。

肇曰。壽夭雖無定。不得不受死。

是身如毒蛇。

肇曰。四大喻四蛇也。

如怨賊。

肇曰。五蔭喻五賊也。

如空聚。

什曰。昔有人得罪于王。王欲密殺。篋盛四毒蛇使其守護。有五怨賊拔刀守之。善知識語之令走。其人即去入空聚落。便於中止。知識復言。此處是惡賊所止。若住此者須臾賊至。喪汝身命失汝財寶。宜速舍離可得安隱。其人從教即便捨去。復見大水。縛筏而渡。渡已安隱無復眾患。王喻魔也。篋喻身也。四蛇四大也。五怨賊五陰也。空聚落六入也。惡賊六塵也。河生死也。善知識教令走者。謂佛菩薩教眾生離惡魔棄四大舍五陰。眾生從教雖舍患三惡。而未出諸聚落未免惡賊。復教令乘八正筏度生死流。度生死流已坦然無為無復眾患也。肇曰。六情喻空聚皆有誠證喻在他經。是故涅槃經云。觀身如四大毒蛇。是身無常。常為無量諸蟲之所唼食。是身臭穢。貪慾獄縛。是身可畏。猶如死狗。是身不凈。九孔常流。是身如城。血肉筋骨皮裹其上。手足以為卻敵樓櫓。目

為孔竅。頭為殿堂。心王處中。如是身城諸佛世尊之所棄捨。凡夫愚人常所味著。貪淫嗔恚愚癡羅剎止住其中。是身不堅。猶如蘆葦伊蘭水沫芭蕉之樹。是身無常唸唸不住。猶如電光暴水幻炎。亦如畫水隨畫隨合。是身易壞。猶如河岸臨峻大樹。是身不久。虎狼鴟梟雕鷲餓狗之所食啖。誰有智者當樂此身。寧以牛跡盛大海水。不可具說是身無常不凈臭穢。寧團大地使如棗等漸漸轉小如亭歷子乃至微塵。不能具說是身過患。是故當舍如棄涕唾。

陰界諸入所共合成。

肇曰。陰五陰。界十八界。入十二入。此三法假合成身。猶若空聚一無可寄。

諸仁者此可患厭當樂佛身。

肇曰。吾等同有斯患可厭久矣。宜共樂求佛身。

所以者何。

肇曰。近見者謂佛身直是形之妙者。未免生死寒暑之患。曷為而求。將為辯法身極妙之體也。

佛身者即法身也。

肇曰。經云。法身者虛空身也。無生而無不生。無形而無不形。超三界之表絕有心之境。陰入所不攝。稱讚所不及。寒暑不能為其患。生死無以化其體故。其為物也微妙無象不可為有。備應萬形不可為無。彌綸八極不可為小。細入無間不可為大。故能出生入死。通洞于無窮之化。變現殊方應無端之求。此二乘之所不議。補

【現代漢語翻譯】 現代漢語譯本：身體由孔洞和竅穴組成，頭部如同殿堂，心識如同君王居於中央。這樣的身體之城，是諸佛世尊所捨棄的，卻是凡夫愚人常常貪戀執著的。貪慾、嗔恨、愚癡等羅剎（惡鬼）止住其中。這個身體不堅固，猶如蘆葦、伊蘭草、水沫、芭蕉樹一般。這個身體無常，唸唸不住，猶如閃電、暴雨、幻影、熱氣，也像在水中繪畫，隨畫隨消失。這個身體容易壞滅，猶如河岸邊臨近懸崖的大樹。這個身體存在不久，會被虎、狼、鴟（chī，貓頭鷹）、梟（xiāo，一種惡鳥）、雕、鷲（jiù，禿鷲）、餓狗等吞食。誰有智慧會貪戀這樣的身體呢？寧可用牛蹄印來盛裝大海之水，也不能完全說盡這個身體的無常、不凈、臭穢。寧可將大地揉成棗子大小，漸漸變小如亭歷子（一種草籽），乃至微塵，也不能完全說盡這個身體的過患。所以應當捨棄它，如同丟棄鼻涕唾沫一樣。

身體是由陰（五陰，構成人身的五種要素：色、受、想、行、識）、界（十八界，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、入（十二入，六根和六塵）等要素共同合成的。

肇法師說：陰指五陰，界指十八界，入指十二入。這三種法虛假地組合成身體，猶如空虛的聚合，沒有什麼是可以依賴的。

諸位仁者，這個身體是可厭惡的，應當欣樂佛身。

肇法師說：我們都同樣有這樣的禍患，厭惡它已經很久了。應該共同欣樂追求佛身。

這是什麼原因呢？

肇法師說：近視的人認為佛身只是形體的美妙，卻不能免除生死寒暑的禍患，為什麼要追求呢？將要辯明法身是極其美妙的本體。

佛身就是法身。

肇法師說：經中說，法身是虛空之身，無生而無不生，無形而無不形，超越三界之外，斷絕有心之境。五陰、十二入所不能攝持，稱讚所不能及，寒暑不能成為它的禍患，生死無法改變它的本體。它作為一種事物，微妙無象，不可認為有；具備應現萬形的能力，不可認為無；充滿八極，不可認為小；細微到沒有間隙，不可認為大。所以能夠出生入死，通達無窮的變化，變現殊方，應無盡的需求。這是二乘（聲聞乘和緣覺乘）所不能議論的。

【English Translation】 English version: The body is composed of holes and orifices. The head is like a palace. The mind-king dwells in the center. Such a body-city is abandoned by all Buddhas and World-Honored Ones, yet ordinary foolish people constantly crave and cling to it. Greed, hatred, and foolishness, like Rakshasas (demons), reside within it. This body is not firm, like reeds, Eran grass, water bubbles, or banana trees. This body is impermanent, constantly changing, like lightning, torrential rain, illusions, or heat haze. It is also like drawing on water, disappearing as soon as it is drawn. This body is easily destroyed, like a large tree on a riverbank near a steep cliff. This body will not last long; it will be eaten by tigers, wolves, owls, vultures, eagles, and hungry dogs. Who with wisdom would delight in this body? It would be easier to fill the ocean with a cow's footprint than to fully describe the impermanence, impurity, and foulness of this body. It would be easier to knead the earth into the size of a jujube, gradually shrinking it to the size of a Tingli seed (a type of grass seed), or even dust, than to fully describe the faults of this body. Therefore, it should be discarded like spitting out phlegm.

It is a composite of Skandhas (five aggregates), Dhatus (eighteen realms), and Ayatanas (twelve entrances).

Master Zhao said: Skandhas refer to the five aggregates, Dhatus refer to the eighteen realms, and Ayatanas refer to the twelve entrances. These three dharmas falsely combine to form the body, like an empty gathering, with nothing to rely on.

Virtuous ones, this is something to be weary of; we should delight in the Buddha-body.

Master Zhao said: We all have the same affliction and have been weary of it for a long time. We should together rejoice in seeking the Buddha-body.

Why is this so?

Master Zhao said: Those with limited vision think that the Buddha-body is merely the perfection of form, but it cannot escape the afflictions of birth, death, heat, and cold. Why seek it? We are about to explain that the Dharmakaya (Dharma-body) is the ultimate and most wondrous essence.

The Buddha-body is the Dharmakaya.

Master Zhao said: The Sutra says, 'The Dharmakaya is the body of emptiness, without birth yet without non-birth, without form yet without non-form, transcending the three realms, and beyond the realm of the intentional mind. It is not encompassed by the Skandhas and Ayatanas, nor can it be reached by praise. Heat and cold cannot afflict it, and birth and death cannot transform its essence.' As a thing, it is subtle and without image, so it cannot be said to exist; it possesses the ability to manifest myriad forms, so it cannot be said not to exist; it fills the eight extremes, so it cannot be said to be small; it is so subtle that there is no gap, so it cannot be said to be large. Therefore, it can enter birth and exit death, penetrating infinite transformations, manifesting in different directions, and responding to endless needs. This is beyond the discussion of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).

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處之所不睹。況凡夫無目敢措心於其間哉。聊依經誠言粗標其玄極耳。然則法身在天為天。在人而人豈可近舍丈六而遠求法身乎。生曰。夫佛身者丈六體也。丈六體者從法身出也。以從出名之故曰即法身也。法者無非法義也。無非法義者即無相實也。身者此義之體。法身真實丈六應假。將何以明之哉。悟夫法者封惑永盡彷彿亦除。妙絕三界之表理冥無形之境。形既已無故能無不形。三界既絕故能無不界。無不形者唯感是應。佛無為也。至於形之鉅細壽之修短。皆是接眾生之影跡。非佛實也。眾生若無感則不現矣。非佛不欲接。眾生不致故自絕耳。若不致而為現者未之有也。譬日之麗天而影在眾器。萬影萬形皆是器之所取。豈日為乎。器若無水則不現矣。非不欲現器不致故自絕耳。然則丈六之與八尺皆是眾生心水中佛也。佛常無形。豈有二哉。以前眾患皆由有身故令樂佛身也。然佛道跡交在有。雖復精粗之殊。至於無常不應有異。而令樂之。宜明其意。既云即是法身。非徒使知無有身患。乃所以用斷一切眾生病矣。斯又引使樂法。樂法之行下法。是以行於法者得佛身也。

從無量功德智慧生。

肇曰。夫極妙之身必生於極妙之因。功德智慧大士二業也。此二業蓋是萬行之初門泥洹之關要。故唱言有之。自此

【現代漢語翻譯】 現代漢語譯本： 那是眼睛看不到的地方。更何況凡夫俗子沒有智慧的眼睛，怎敢隨意揣測其中的奧妙呢？我只是姑且依據佛經的真實言語，粗略地標明它那玄妙至極的道理罷了。既然如此，法身在天就是天，在人就是人，難道可以捨棄近在眼前的丈六金身，而到遠處去尋求法身嗎？ 生曰：佛的身是丈六金身。丈六金身是從法身顯現出來的。因為是從法身顯現出來的緣故，所以說就是法身。法，就是沒有不是法義的。沒有不是法義的，就是無相的真實。身，是這個義理的體現。法身是真實的，丈六金身是應化示現的，這要如何來證明呢？ 悟夫：法，能使迷惑永遠斷絕，連彷彿的念頭也消除。它美妙到超越三界的範圍，道理深奧到處於無形的境界。形既然已經沒有了，所以才能無所不形。三界既然斷絕了，所以才能無所不界。無所不形，只是隨著眾生的感應而應現。佛是無為的。至於形體的大小，壽命的長短，都是爲了接引眾生的示現，不是佛的真實。眾生如果沒有感應，佛就不會顯現。不是佛不想要接引，而是眾生沒有至誠感應，自己斷絕了。如果沒有至誠感應而顯現的，是沒有這樣的事情的。譬如太陽懸掛在天空，影子映照在各種器皿中。萬千影子萬千形狀，都是器皿所呈現的，難道是太陽有意為之嗎？器皿如果沒有水，太陽的影子就不會顯現。不是太陽不想要顯現，而是器皿沒有具備條件，自己斷絕了。既然如此，丈六金身和八尺之身，都是眾生心中水中的佛。佛本來就沒有固定的形相，哪裡會有兩個呢？ 之前所說的種種苦患，都是因為有身而產生的，所以才要樂於佛身。然而佛的道跡交織在有為法中，即使有精細和粗糙的差別，至於無常的本質，不應該有什麼不同，卻要樂於它，應該明白其中的含義。既然說丈六金身就是法身，不僅僅是使人知道沒有身體的苦患，而是要用它來斷除一切眾生的病苦。這又是引導人們樂於佛法，樂於佛法的修行。因此，修行佛法的人才能得到佛身。 從無量功德智慧生。 肇曰：極其美妙的身，必定是從極其美妙的因產生的。功德和智慧是大士的兩種事業。這兩種事業是萬行的最初入門，是通往涅槃的關鍵。所以說有這兩種事業。從這裡開始。

【English Translation】 English version: It is in a place that cannot be seen. How much more so since ordinary people have no eyes of wisdom, how dare they place their minds in between? I will just rely on the true words of the scriptures to roughly mark its profound and ultimate principles. Since this is the case, the Dharmakaya (法身) [Dharma Body] in heaven is heaven, and in man is man. How can one abandon the sixteen-foot golden body (丈六) [sixteen-foot golden body, a common representation of the Buddha] nearby and seek the Dharmakaya (法身) [Dharma Body] far away? Sheng said: The Buddha's body is the sixteen-foot golden body (丈六) [sixteen-foot golden body, a common representation of the Buddha]. The sixteen-foot golden body (丈六) [sixteen-foot golden body, a common representation of the Buddha] comes from the Dharmakaya (法身) [Dharma Body]. Because it comes from the Dharmakaya (法身) [Dharma Body], it is said to be the Dharmakaya (法身) [Dharma Body]. Dharma (法) [Dharma] is that there is nothing that is not the meaning of Dharma (法) [Dharma]. That which is not the meaning of Dharma (法) [Dharma] is the reality of no form. The body is the embodiment of this meaning. The Dharmakaya (法身) [Dharma Body] is real, and the sixteen-foot golden body (丈六) [sixteen-foot golden body, a common representation of the Buddha] is a manifestation. How can this be proven? Wu Fu: Dharma (法) [Dharma] can make delusion forever cease, and even the slightest thought is eliminated. It is so wonderful that it transcends the realm of the three worlds, and the principle is so profound that it is in a formless state. Since form is already gone, it can be in all forms. Since the three realms are cut off, it can be in all realms. Being in all forms is only in response to the feelings of sentient beings. The Buddha is non-active. As for the size of the form and the length of life, they are all manifestations to receive sentient beings, not the reality of the Buddha. If sentient beings have no feelings, the Buddha will not appear. It is not that the Buddha does not want to receive, but that sentient beings are not sincere, so they cut themselves off. If there is no sincerity and it appears, there is no such thing. For example, the sun hangs in the sky, and the shadow is reflected in various utensils. The myriad shadows and myriad shapes are all taken by the utensils. Is it the sun that does it intentionally? If the utensil has no water, the shadow will not appear. It is not that the sun does not want to appear, but that the utensil does not have the conditions, so it cuts itself off. Since this is the case, the sixteen-foot golden body (丈六) [sixteen-foot golden body, a common representation of the Buddha] and the eight-foot body are all Buddhas in the water of sentient beings' minds. The Buddha originally has no fixed form, how can there be two? The previous sufferings were all caused by having a body, so one should be happy with the Buddha's body. However, the traces of the Buddha's path are intertwined in conditioned dharmas, and even if there is a difference between the fine and the coarse, as for the essence of impermanence, there should be no difference, but one should be happy with it, and one should understand its meaning. Since it is said that the sixteen-foot golden body (丈六) [sixteen-foot golden body, a common representation of the Buddha] is the Dharmakaya (法身) [Dharma Body], it is not only to make people know that there is no suffering of the body, but to use it to eliminate all the suffering of sentient beings. This is also to guide people to be happy with the Dharma (法) [Dharma], and to be happy with the practice of the Dharma (法) [Dharma]. Therefore, those who practice the Dharma (法) [Dharma] can attain the Buddha's body. Born from immeasurable merit and wisdom. Zhao said: The most wonderful body must be born from the most wonderful cause. Merit and wisdom are the two activities of the great bodhisattva. These two activities are the initial entry into the myriad practices and the key to Nirvana (泥洹) [Nirvana]. Therefore, it is said that there are these two activities. From here on.

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下雖別列諸行。然皆是無為無相行也。以行無相無為故。所成法身亦無相無為。

從戒定慧解脫解脫知見生。

肇曰。五分法身。

從慈悲喜捨生從佈施持戒忍辱柔和勤行精進禪定解脫三昧。

肇曰。禪四禪。定四空定。解脫八解脫。三昧三三昧。此皆禪度之別行也。

多聞智慧諸波羅蜜生。

肇曰。諸即上六度也。波羅蜜秦言到彼岸。彼岸實相岸也。得無生以後所修眾行盡與實相合。體無復分別也。

從方便生從六通生。

肇曰。七住以上則具六通。自非六通運其無方之化。無以成無極之體。

從三明生。

肇曰。天眼宿命智漏盡通為三明也。

從三十七道品生從止觀生。

什曰。始觀時繫心一處名為止。靜極則明。明即慧。慧名觀也。肇曰。止定觀慧。

從十力四無所畏十八不共法生從斷一切不善法集一切善法生。

肇曰。必斷之志必集之情此二心行之綱目也。

從真實生從不放逸生。

肇曰。真實善根所以生。不放逸功業所以成。此二心行之要用也。

從如是無量清凈法生如來身諸仁者欲得佛身斷一切眾生病者當發阿耨多羅三藐三菩提心。

肇曰。發無上心豈唯自除病。亦濟群生病。

【現代漢語翻譯】 現代漢語譯本 以下雖然分別列舉了各種修行，但這些都是無為無相的修行。因為修行的本質是無相無為，所以成就的法身也是無相無為的。

從戒、定、慧、解脫、解脫知見中產生。

肇法師說：這是五分法身。

從慈、悲、喜、舍中產生，從佈施、持戒、忍辱、柔和、勤行精進、禪定、解脫三昧中產生。

肇法師說：禪指四禪，定指四空定，解脫指八解脫，三昧指三種三昧。這些都是禪定的不同修行方式。

從多聞、智慧以及各種波羅蜜（Pāramitā，到彼岸）中產生。

肇法師說：各種，指的就是上面的六度。波羅蜜，翻譯成漢語就是『到彼岸』。彼岸指的是實相的彼岸。證得無生之後所修的各種修行，都與實相相合，本體上不再有分別。

從方便中產生，從六通中產生。

肇法師說：七住以上的菩薩就具備六通。如果不是六通運用其無方之化，就無法成就無極的法身。

從三明中產生。

肇法師說：天眼通、宿命智通、漏盡通，這三種稱為三明。

從三十七道品中產生，從止觀中產生。

鳩摩羅什（Kumārajīva）法師說：開始觀的時候，把心專注於一處，這叫做止。靜到極點就會產生光明，光明就是智慧，智慧就叫做觀。肇法師說：止就是定，觀就是慧。

從十力、四無所畏、十八不共法中產生，從斷除一切不善法、積聚一切善法中產生。

肇法師說：必定斷除不善的志向，必定積聚善法的情感，這兩種是心行修持的綱領。

從真實中產生，從不放逸中產生。

肇法師說：真實是產生善根的原因，不放逸是成就功業的途徑。這兩種是心行修持的重要作用。

從這樣無量清凈的法中產生如來身。諸位想要得到佛身、斷除一切眾生疾病的人，應當發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。

肇法師說：發起無上菩提心，不僅僅是自己消除疾病，也能救濟眾生的疾病。

【English Translation】 English version Although the various practices are listed separately below, they are all non-active and non-form practices. Because the nature of practice is non-form and non-active, the Dharmakāya (法身, Dharma body) that is achieved is also non-form and non-active.

It arises from precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation.

Master Zhao said: This is the fivefold Dharmakāya.

It arises from loving-kindness, compassion, joy, and equanimity; it arises from giving, upholding precepts, patience, gentleness, diligent practice, meditative concentration, and the samādhi (三昧, concentration) of liberation.

Master Zhao said: Dhyāna (禪, meditation) refers to the four dhyānas; concentration refers to the four formless concentrations; liberation refers to the eight liberations; samādhi refers to the three samādhis. These are all different practices within dhyāna.

It arises from vast learning, wisdom, and the various Pāramitās (波羅蜜, perfections).

Master Zhao said: 'Various' refers to the six perfections mentioned above. Pāramitā in Chinese means 'to reach the other shore.' The other shore is the shore of true reality. After attaining non-origination, all the practices cultivated are in accordance with true reality, and there is no longer any differentiation in essence.

It arises from skillful means; it arises from the six supernormal powers.

Master Zhao said: Bodhisattvas at the seventh stage and above possess the six supernormal powers. If these powers are not used to manifest their boundless transformations, the ultimate body cannot be achieved.

It arises from the three kinds of knowledge.

Master Zhao said: The divine eye, the knowledge of past lives, and the extinction of outflows are the three kinds of knowledge.

It arises from the thirty-seven factors of enlightenment; it arises from cessation and contemplation.

Master Kumārajīva said: When beginning contemplation, focusing the mind on one place is called cessation. When stillness reaches its extreme, light arises. Light is wisdom, and wisdom is called contemplation. Master Zhao said: Cessation is concentration, and contemplation is wisdom.

It arises from the ten powers, the four fearlessnesses, and the eighteen unshared qualities; it arises from cutting off all unwholesome dharmas and accumulating all wholesome dharmas.

Master Zhao said: The determination to cut off unwholesome dharmas and the intention to accumulate wholesome dharmas are the guiding principles of mental conduct.

It arises from truthfulness; it arises from non-negligence.

Master Zhao said: Truthfulness is the cause of generating wholesome roots, and non-negligence is the means of accomplishing meritorious deeds. These two are the essential functions of mental conduct.

From such immeasurable pure dharmas arises the Tathāgata's (如來, Thus Come One) body. Those of you who wish to attain the Buddha's body and eradicate the illnesses of all sentient beings should generate the mind of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).

Master Zhao said: Generating the unsurpassed mind not only eliminates one's own illnesses but also relieves the illnesses of all beings.

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如是長者維摩詰為諸問疾者如應說法令無數千人皆發阿耨多羅三藐三菩提心。

弟子品第三

爾時長者維摩詰自念寢疾于床。

生曰。自念寢疾者自傷念疾也。夫有身則有疾。此自世之常爾。達者體之。何所傷哉。然毗耶離諸長者子。皆覲佛聽法。維摩詰事應是同。閡疾不豫理在致傷。故托以崇法招佛問疾也。

世尊大慈寧不垂愍。

肇曰。上善若水。所以洿隆斯順與善仁。故能曲成無吝。動善時至。所以會幾不失。居眾人之所惡。故能與彼同疾。世尊大慈必見垂問。因以弘道所濟良多。此現疾之本意也。生曰。以閡疾不豫妙聽。良可哀也。此之可哀理應近者。是哀之為事宜遣慰問。而佛大慈普念。今也無使。寧不愍之耶。此蓋因常情以期使耳。豈曰存己。乃遠以通物也。若佛遣使。則向疾之弊匆化成大休矣。返常之致不亦然乎。

佛知其意即告舍利弗汝行詣維摩詰問疾。

什曰。聲聞法中諸羅漢無漏智慧。勝菩薩世俗智慧。大乘法中二事俱勝。今用聲聞法明大小。故先命弟子也。舍利弗于弟子中智慧第一。故先命之。知其不堪而命之者。欲令其顯維摩詰辯才殊勝發起眾會也。覆命餘人者。欲令各稱其美明兼應辯慧無方也。此下宴坐梵本云攝身心也。肇曰。至人懸心默

【現代漢語翻譯】 就這樣，長者維摩詰為前來問候疾病的人們，根據他們的情況說法，使得無數千人發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。

弟子品第三

當時，長者維摩詰自己想到臥病在床。

生曰：『自己想到臥病在床』，是自傷自念疾病。有身體就有疾病，這是世間的常理。通達的人能夠理解這一點，又有什麼可傷心的呢？然而，毗耶離（古印度城市名）的各位長者之子，都去拜見佛陀聽聞佛法，維摩詰所做的事情本應與他們相同。因為疾病的阻礙而不能參與，從道理上來說是應該感到傷心的。所以，他藉此來推崇佛法，並希望佛陀能夠前來問候他的疾病。

世尊大慈大悲，難道不會憐憫我嗎？

肇曰：最高的善就像水一樣，所以能夠適應高低，順應善和仁。因此能夠委曲成全而沒有吝嗇。行動合乎時宜，所以能夠把握機會而不失去。處在眾人所厭惡的境地，所以能夠與他們同甘共苦。世尊大慈大悲，一定會前來慰問，因此弘揚佛法所救濟的人就會很多。這就是他示現疾病的根本用意。』生曰：『因為疾病的阻礙而不能聽聞妙法，實在令人悲哀。這種悲哀，從道理上來說，應該由身邊的人來安慰。而佛陀大慈大悲，普遍關懷一切眾生，如今卻沒有人來慰問我，難道不會憐憫我嗎？』這大概是憑藉常情來期望佛陀派遣使者。難道只是爲了自己，而是爲了普遍地利益眾生。如果佛陀派遣使者，那麼向疾病的弊端就會轉化為巨大的福祉。這種反常的做法不也是這樣嗎？

佛陀知道他的心意，就告訴舍利弗（佛陀十大弟子之一，以智慧著稱）：『你前去慰問維摩詰的疾病。』

什曰：『在聲聞乘的教法中，各位阿羅漢的無漏智慧，勝過菩薩的世俗智慧。在大乘教法中，這兩方面都勝過。現在用聲聞乘的教法來說明大小乘的區別。』舍利弗在弟子中智慧第一，所以先命令他去。知道他不能勝任卻命令他去，是爲了讓他顯現維摩詰的辯才殊勝，從而發起大眾的興趣。再次命令其他人去，是爲了讓他們各自稱讚自己的優點，表明兼具應變和辯慧，沒有侷限性。』此下宴坐梵本云攝身心也。肇曰：至人懸心默

【English Translation】 Thus, the elder Vimalakirti, according to their needs, expounded the Dharma to those who came to inquire about his illness, causing countless thousands of people to generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment).

Chapter Three: Disciples

At that time, the elder Vimalakirti thought to himself as he lay ill in bed.

Sheng said: 'Thinking to himself as he lay ill' means he was lamenting and concerned about his illness. Having a body means having illness; this is the norm in the world. Those who are enlightened understand this, so what is there to be sad about? However, the sons of the elders of Vaishali (an ancient Indian city) all go to see the Buddha and listen to the Dharma; Vimalakirti's actions should be the same. Being hindered by illness and unable to participate is, in principle, something to be sad about. Therefore, he uses this as a pretext to extol the Dharma and invite the Buddha to inquire about his illness.

The World-Honored One is greatly compassionate; would he not show me pity?

Zhao said: 'The highest good is like water, so it can adapt to high and low places, conforming to goodness and benevolence. Therefore, it can accommodate and fulfill without being stingy. Actions are timely, so it can seize opportunities without losing them. Dwelling in a place that people dislike, it can share their joys and sorrows. The World-Honored One is greatly compassionate and will surely come to inquire, so the number of people saved by propagating the Dharma will be great. This is the fundamental intention behind his manifestation of illness.' Sheng said: 'Being hindered by illness and unable to hear the wonderful Dharma is truly lamentable. This lament, in principle, should be comforted by those nearby. But the Buddha, with great compassion, universally cares for all beings, yet now no one comes to comfort me; would he not show me pity?' This is probably relying on common sentiment to expect the Buddha to send a messenger. It is not just for himself, but to universally benefit all beings. If the Buddha sends a messenger, then the disadvantages of the illness will be transformed into great blessings. Isn't this an unconventional approach?

Knowing his intention, the Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Go and inquire about Vimalakirti's illness.'

Shi said: 'In the teachings of the Sravaka Vehicle, the non-outflow wisdom of the Arhats surpasses the worldly wisdom of the Bodhisattvas. In the Mahayana teachings, both aspects surpass. Now, the difference between the Small and Great Vehicles is explained using the teachings of the Sravaka Vehicle.' Shariputra is the foremost in wisdom among the disciples, so he is ordered to go first. Knowing that he is not capable yet ordering him to go is to make him reveal Vimalakirti's extraordinary eloquence, thereby arousing the interest of the assembly. Ordering others to go again is to have them each praise their own merits, showing that they possess both adaptability and eloquence, without limitations.' Below this, the Sanskrit text for seated meditation says to gather the body and mind. Zhao said: The perfect man suspends his mind in silence.

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通。不先形言冥機潛應。故命問疾也。舍利弗五百弟子之上智慧第一。故先敕也。如來知諸人不堪而猶命者。將顯凈名無窮之德以生眾會怖仰之情耳。舍利其母名。弗秦言子。天竺多以母名名子。生曰。知其意者達其旨也。今日之使理歸文殊。而命餘人者。托常遣使之儀。欲以假顯維摩詰德也。德以此顯者。遘既在昔。今必高推。推若有理則理可貴矣。茍己伏德而藉。聞理為貴。至於論疾之際豈有不悟哉。夫遣使之體。要當自近及遠。是以先弟子后菩薩也。舍利弗是親承之最故首命之焉。

舍利弗白佛言世尊我不堪任詣彼問疾。

肇曰。奉佛使命宜須重人。凈名大士智慧無量。非是弟子所堪能也。且曾為所呵默不能報。豈敢輕奉使命以致漏失之譏。生曰。夫以妙乘粗無往不盡。而今所扣蓋是近應群生。于舍利弗豈有不堪之時耳。不堪之意良在於茲。今欲現之若實要應有寄。維摩詰跡在辯捷。為一國所憚。往有致論之理。而舍利弗曾亦示屈于彼以為不堪。孰謂虛哉。

所以者何憶念我昔曾於林中宴坐樹下時維摩詰來謂我言唯舍利弗不必是坐為宴坐也。

肇曰。無施之跡效之於前矣。曾於林下宴坐時。凈名來以為坐法不爾也。生曰。有以致辭。非拒命也。托不拒命之辭以取推維摩詰美也。不必是

【現代漢語翻譯】 現代漢語譯本： 通達真理的人，不需要先通過外在的言語形式來表達，內在的玄妙機理自然會默默地、潛在地產生相應的變化。所以說，佛陀的命令實際上是去問候維摩詰的疾病。舍利弗（Śāriputra，智慧第一的佛陀弟子）是五百弟子中智慧第一的人，因此佛陀首先命令他去。如來明知這些人不能勝任，卻仍然命令他們去，是爲了彰顯維摩詰（Vimalakīrti）無窮的德行，從而使大眾產生敬畏和仰慕之情。舍利（Śāri）是舍利弗母親的名字，弗（putra）在秦語中是『子』的意思。在天竺，通常用母親的名字來給兒子命名。理解佛陀意圖的人，就能明白其中的旨意。今天派遣使者，最終目的是讓文殊菩薩（Mañjuśrī）前去，而命令其他人，只是借用平時派遣使者的形式，實際上是爲了襯托維摩詰的德行。德行因此而彰顯，是因為維摩詰的德行早已存在，現在必定會被高度推崇。如果這種推崇是有道理的，那麼這個道理就值得重視。如果自己已經信服維摩詰的德行，並且藉由聽聞他的道理而感到可貴，那麼在討論疾病的時候，怎麼會不領悟呢？派遣使者的規矩，應當是由近及遠。因此先派遣弟子，再派遣菩薩。舍利弗是最親近佛陀的弟子，所以首先命令他去。 舍利弗對佛說：『世尊，我不堪勝任去那裡問候維摩詰的疾病。』 肇法師說：『奉佛的使命應該由重要的人物來承擔。維摩詰大士智慧無量，不是弟子所能勝任的。況且我曾經被他呵斥，默然無語，不敢輕易接受使命，以至於受到疏漏錯誤的譏諷。』生法師說：『用微妙的佛法去應對粗淺的問題，沒有不能解決的。而現在所要應對的，是維摩詰爲了適應眾生而示現的疾病，對於舍利弗來說，哪裡有不能勝任的時候呢？不堪勝任的真正含義就在這裡。現在想要示現維摩詰的真實情況，一定要有所依託。維摩詰以善於辯論而聞名，為一國所畏懼。前去問候，有可能會引發辯論。而舍利弗曾經也在他面前示弱，所以說不堪勝任，難道是虛假的嗎？』 （舍利弗說：）『原因是什麼呢？我記得過去曾經在樹林中樹下靜坐的時候，維摩詰來對我說：『舍利弗，不必一定要坐著才是靜坐。』 肇法師說：『維摩詰不拘泥於形式的言行，之前已經展現過了。過去在樹林下靜坐的時候，維摩詰來認為我的靜坐方法不對。』生法師說：『這是有理由的推辭，不是拒絕佛陀的命令。借用不拒絕命令的措辭，來推崇維摩詰的美德。不必一定要』

【English Translation】 English version: One who understands the truth does not need to first express it through external verbal forms; the subtle inner mechanisms will naturally and latently produce corresponding changes. Therefore, the Buddha's command is actually to inquire about Vimalakīrti's (Vimalakīrti, meaning 'Immaculate Glory') illness. Śāriputra (Śāriputra, the Buddha's disciple foremost in wisdom) is the most intelligent among the five hundred disciples, so the Buddha first commands him to go. The Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) knows that these people are not capable, yet still commands them to go, in order to reveal Vimalakīrti's infinite virtues, thereby causing the assembly to generate awe and admiration. Śāri (Śāri) is the name of Śāriputra's mother, and putra means 'son' in the Qin language (ancient Chinese). In India, it is common to name sons after their mothers. Those who understand the Buddha's intention will understand the meaning behind it. Today, sending messengers ultimately aims to have Mañjuśrī (Mañjuśrī, the Bodhisattva of Wisdom) go, while commanding others is merely using the usual form of sending messengers, actually to highlight Vimalakīrti's virtues. Virtues are thus revealed because Vimalakīrti's virtues have long existed, and now they will surely be highly praised. If this praise is reasonable, then this reason is worth valuing. If one has already believed in Vimalakīrti's virtues and feels that hearing his teachings is valuable, then how could one not understand when discussing illness? The rule of sending messengers should be from near to far. Therefore, disciples are sent first, then Bodhisattvas. Śāriputra is the closest disciple to the Buddha, so he is commanded first. Śāriputra said to the Buddha, 'World-Honored One, I am not capable of going there to inquire about Vimalakīrti's illness.' Dharma Master Zhao said, 'The Buddha's mission should be undertaken by important figures. The great being Vimalakīrti has immeasurable wisdom, which is not something a disciple can handle. Moreover, I was once rebuked by him and remained silent, not daring to lightly accept the mission, lest I be ridiculed for omissions and errors.' Dharma Master Sheng said, 'Using the subtle Dharma to address superficial questions, there is nothing that cannot be resolved. And what needs to be addressed now is Vimalakīrti's illness manifested to adapt to sentient beings; for Śāriputra, when is there a time when he is not capable? The true meaning of being incapable lies here. Now, wanting to reveal Vimalakīrti's true situation, there must be something to rely on. Vimalakīrti is famous for his eloquence and is feared by a country. Going to inquire may trigger a debate. And Śāriputra once showed weakness in front of him, so saying he is incapable, is it false?' (Śāriputra said,) 'What is the reason? I remember once when I was sitting in meditation under a tree in the forest, Vimalakīrti came and said to me, 'Śāriputra, it is not necessary to sit to be in meditation.' Dharma Master Zhao said, 'Vimalakīrti's unconventional words and actions have been demonstrated before. In the past, when I was sitting in meditation under a tree in the forest, Vimalakīrti thought my method of sitting in meditation was incorrect.' Dharma Master Sheng said, 'This is a reasonable excuse, not a refusal of the Buddha's command. Using the wording of not refusing the command to praise Vimalakīrti's virtues. It is not necessary to'

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者不言非是。但不必是耳。不言非是者。實可以為求定之筌也。不必是者。有以之致病。病所不病。可不呵哉。舍利弗誠無所復。假宜由行以軌物。所行交是彼之所病。維摩詰以其居不足之地。固可寄以為呵。然則舍利弗跡受屈矣。宴坐者閑居之貌。

夫宴坐者不於三界現身意是為宴坐。

什曰。此章大明至定以誨未能。非獨明空也。菩薩安心真境識不外馳。是心不現也。法化之身超於三界。是身心俱隱禪定之極也。聲聞雖能藏心實法。未能不見其身。身見三界則受累於物。故隱而猶現。未為善攝也。亦云。身子於時入滅盡定能令心隱。其身猶現故譏之也。肇曰。夫法身之宴坐形神俱滅。道絕常境。視聽所不及。豈復現身於三界。修意而為定哉。舍利弗猶有世報生身及世報意根。故以人間為煩擾而宴坐林下。未能形神無跡。故致斯呵。凡呵之興意在多益。豈存彼我以是非為心乎。生曰。原夫宴坐于林中者。以隱其形也。若不隱必為事之所動。是以隱之使離於事。以為求定之方。而隱者有患形之不隱。茍執以不隱為患。而隱者猶為不隱所亂。非所使隱也。隱形者本欲藏意也。意不藏必為六塵所牽。是以藏之以不見可欲。得因以息欲。而藏者有患意之不藏。茍執以不藏為患。而藏者尚為不藏所亂。非所以藏也

【現代漢語翻譯】 現代漢語譯本： 不說別人不對，但這不一定是正確的。不說別人不對，實際上可以作為尋求禪定的方法。不一定是正確的，這可能會導致問題。問題在於不應該成為問題的地方。難道不應該批評嗎？舍利弗確實沒有什麼可以反駁的。假設他通過行為來規範事物，他的行為恰恰是別人認為有問題的地方。維摩詰因為他所處的位置並不理想，所以可以藉此來批評他。這樣看來，舍利弗在表面上是受到了委屈。『宴坐』指的是閑居的樣子。

真正的『宴坐』，是不在三界（欲界、色界、無色界）中顯現身形和意念，這才是真正的『宴坐』。

什法師說：這一章主要闡明了達到禪定的方法，用來教導那些尚未達到的人，不僅僅是闡明空性。菩薩安心於真實的境界，意識不向外馳求，這就是『心不現』。法身（佛的化身）超越了三界，這就是『身心俱隱』，是禪定的最高境界。聲聞乘（小乘佛教）雖然能夠隱藏內心，但未能不見其身。身形顯現在三界中，就會受到外物的牽累，所以即使隱藏了，仍然算是顯現，還不能算是完全收攝。也有人說，舍利弗當時進入了滅盡定，能夠讓心隱藏起來，但他的身體仍然顯現，所以受到了批評。肇法師說：法身的『宴坐』是形神俱滅，與常人的境界完全不同，視聽都無法觸及，怎麼還會在三界中顯現身形，通過修習意念來達到禪定呢？舍利弗仍然有世間的報應所產生的身體和意根，所以認為人間是煩擾之地，而在林下『宴坐』，未能做到形神無跡，所以才受到這樣的批評。所有的批評，其目的都是爲了帶來更多的益處，難道會心存彼此，以是非爲念嗎？生法師說：原本在林中『宴坐』，是爲了隱藏自己的形體。如果不隱藏，必然會被事物所擾動。因此隱藏起來，使自己遠離事物，作為尋求禪定的方法。但隱藏的人會擔心形體沒有完全隱藏。如果執著于沒有完全隱藏是問題，那麼隱藏的人仍然會被沒有完全隱藏所擾亂，這就不是隱藏的本意了。隱藏形體，本來是爲了藏匿意念。如果意念不藏匿，必然會被六塵（色、聲、香、味、觸、法）所牽引。因此藏匿意念，使自己不見可欲之物，從而平息慾望。但藏匿意念的人會擔心意念沒有完全藏匿。如果執著于沒有完全藏匿是問題，那麼藏匿意念的人仍然會被沒有完全藏匿所擾亂，這就不是藏匿的本意了。

【English Translation】 English version: One does not say that others are wrong, but it is not necessarily right. Not saying that others are wrong can actually be a method for seeking Samadhi (concentration). Not necessarily being right can lead to problems. The problem lies in what should not be a problem. Shouldn't it be criticized? Shariputra (one of the Buddha's chief disciples) indeed has nothing to refute. Suppose he regulates things through actions, his actions are precisely what others find problematic. Vimalakirti (a wise Buddhist layman) can criticize him because of his less-than-ideal position. In this light, Shariputra is superficially wronged. 'Seated in meditation' refers to the appearance of living in seclusion.

True 'seated meditation' is not manifesting body and mind in the Three Realms (Desire Realm, Form Realm, Formless Realm). This is true 'seated meditation'.

Master Shi said: This chapter mainly clarifies the method of attaining Samadhi, to teach those who have not yet attained it, not just clarifying emptiness. Bodhisattvas (enlightened beings) settle their minds in the true realm, and consciousness does not seek outward. This is 'mind not manifesting'. The Dharma body (the manifestation body of the Buddha) transcends the Three Realms. This is 'body and mind both hidden', the highest state of Samadhi. Sravakas (disciples of the Hinayana school) can hide their minds, but fail to make their bodies unseen. If the body appears in the Three Realms, it will be burdened by external things. Therefore, even if hidden, it is still considered manifested, and cannot be considered completely restrained. Some also say that Shariputra entered Nirodha-samapatti (cessation of perception and sensation) at that time, which could hide his mind, but his body still appeared, so he was criticized. Master Zhao said: The 'seated meditation' of the Dharma body is the annihilation of both form and spirit, completely different from the realm of ordinary people, beyond the reach of sight and hearing. How could it manifest body in the Three Realms and attain Samadhi through cultivating thoughts? Shariputra still has the body and mind-root produced by worldly retribution, so he considers the human world to be a place of disturbance and 'sits in meditation' in the forest, failing to achieve the tracelessness of form and spirit, hence the criticism. All criticisms are intended to bring more benefits, not to harbor thoughts of self and other, taking right and wrong to heart? Master Sheng said: Originally, 'seated meditation' in the forest is to hide one's form. If one does not hide, one will inevitably be disturbed by things. Therefore, hiding oneself to stay away from things is a method for seeking Samadhi. But those who hide worry that the form is not completely hidden. If one is attached to the idea that not being completely hidden is a problem, then those who hide are still disturbed by what is not completely hidden, which is not the original intention of hiding. Hiding the form is originally to conceal the mind. If the mind is not concealed, it will inevitably be drawn by the six dusts (form, sound, smell, taste, touch, dharma). Therefore, concealing the mind, making oneself not see desirable things, thereby calming desires. But those who conceal the mind worry that the mind is not completely concealed. If one is attached to the idea that not being completely concealed is a problem, then those who conceal the mind are still disturbed by what is not completely concealed, which is not the original intention of concealing.

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。若能於三界不見有不隱不藏之處。則不復為之所亂爾。乃所以是隱藏之意耳。不隱不藏為現。現必不出三界。故言不於三界現身意也。

不起滅定而現諸威儀。是為宴坐。

什曰。謂雖入滅定而能現無量變化以應眾生。肇曰。小乘入滅盡定則形猶枯木。無運用之能。大士入實相定心智永滅。而形充八極。順機而作。應會無方。舉動進止不捨威儀。其為宴坐也亦以極矣。上云不於三界現身意。此云現諸威儀。夫以無現故能無不現。無不現即無現之體也。庶參玄君子有以會其所以同而同其所以異也。

不捨道法而現凡夫事是為宴坐。

肇曰。小乘障隔生死。故不能和光。大士美惡齊旨道俗一觀。故終日凡夫終日道法也。凈名之有居家即其事也。生曰。既隱林中便應求定。求定之法先當正身使不動。不動故不乖定。正身故不違道。斯可以求道定之良術也。若封以不正違道而正之動乖定而住之者。猶復為不正及動所亂。非所以正身不動旨也。若不起滅定即是現諸威儀者。是則不現威儀異於定也。無異故不相乖矣。威儀者則是動也。滅定者滅心心數法定也。此定正反形動之極。故偏舉以為言也。若不捨道法即是現凡夫事者。是則不見凡夫事異於道也。凡夫事者即是身不正也。威儀凡夫事在下句者。所

【現代漢語翻譯】 現代漢語譯本：如果能在三界（指欲界、色界、無色界）中，不見有任何隱瞞或隱藏之處，就不會再被這些所擾亂。這才是『隱藏』的真正含義。不隱瞞、不隱藏，就是顯現。顯現必定不出離三界，所以說『不於三界現身意』。

不起滅盡定（一種甚深的禪定狀態）而顯現各種威儀（指行、住、坐、臥等行為舉止），這就是宴坐（指禪坐）。

什曰（鳩摩羅什說）：意思是說，即使進入滅盡定，也能顯現無量的變化來回應眾生。肇曰（僧肇說）：小乘（指聲聞乘）進入滅盡定，身體就像枯木一樣，沒有運用的能力。大士（指大菩薩）進入實相定（體悟事物真實相貌的禪定），心智永遠寂滅，而身形充滿整個法界，順應機緣而行動。應會沒有固定的方式，舉動、進退都不離威儀。這才是宴坐的極致。上面說『不於三界現身意』，這裡說『現諸威儀』。因為沒有顯現，所以才能無所不顯現。無所不顯現，就是沒有顯現的本體。希望參悟玄機的君子能夠理解它們相同的地方，並且認同它們不同的地方。

不捨棄道法（指佛法）而顯現凡夫俗事，這就是宴坐。

肇曰（僧肇說）：小乘被生死所阻隔，所以不能和光同塵。大士（指大菩薩）認為美與醜的本質相同，道與俗的本質一致，所以終日是凡夫，也終日是道法。維摩詰居士的在家生活就是這樣的例子。生曰（竺道生說）：既然隱居在山林中，就應該尋求禪定。尋求禪定的方法，首先應當端正身體，使身體不動。不動，就不會違背禪定。端正身體，就不會違背道。這才是尋求道和禪定的良好方法。如果用不正當的方式來端正身體，用違背道的方式來求道，用動搖的方式來求禪定，那麼仍然會被不正當和動搖所擾亂，這不是端正身體、保持不動的本意。如果不進入滅盡定，就是顯現各種威儀，那麼不顯現威儀就與禪定不同了。沒有不同，所以不會互相違背。威儀就是動。滅盡定是滅除心和心所法（心理活動）的禪定。這種禪定是端正和反動、形體和動靜的極致，所以特別舉出來作為例子。如果不捨棄道法，就是顯現凡夫俗事，那麼不見凡夫俗事就與道不同了。凡夫俗事就是身體不正。威儀和凡夫俗事在下句中，是……

【English Translation】 English version: If one can see within the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm) that there is no place that is not unhidden or concealed, then one will no longer be disturbed by them. This is the true meaning of 'concealment'. Not concealing, not hiding, is manifestation. Manifestation must not depart from the Three Realms, therefore it is said, 'not manifesting the intention of the body in the Three Realms'.

To manifest all kinds of dignified behavior (referring to walking, standing, sitting, and lying down) without arising from the Samadhi of Cessation (a very deep state of meditation), this is called 'banquet sitting' (referring to seated meditation).

Shi said (Kumarajiva said): It means that even when entering the Samadhi of Cessation, one can manifest limitless transformations to respond to sentient beings. Zhao said (Sengzhao said): Those of the Small Vehicle (referring to the Sravaka Vehicle), upon entering the Samadhi of Cessation, their bodies are like withered trees, without the ability to function. Great Bodhisattvas, upon entering the Samadhi of True Suchness (meditation on the true nature of things), their minds are eternally extinguished, while their forms fill the entire Dharma Realm, acting in accordance with circumstances. Responding has no fixed method; every movement, advance, and retreat does not abandon dignified behavior. This is the ultimate in 'banquet sitting'. Above it says, 'not manifesting the intention of the body in the Three Realms'; here it says, 'manifesting all kinds of dignified behavior'. Because there is no manifestation, therefore one can manifest everything. Manifesting everything is the essence of no manifestation. It is hoped that gentlemen who contemplate the profound will understand where they are the same and agree with where they are different.

To not abandon the Dharma (referring to the Buddha's teachings) while manifesting the affairs of ordinary people, this is called 'banquet sitting'.

Zhao said (Sengzhao said): Those of the Small Vehicle are obstructed by birth and death, therefore they cannot harmonize with the world. Great Bodhisattvas consider the essence of beauty and ugliness to be the same, and the essence of the sacred and the secular to be consistent, therefore they are ordinary people all day long, and they are the Dharma all day long. Vimalakirti's life at home is an example of this. Sheng said (Zhu Daosheng said): Since one is living in seclusion in the mountains, one should seek meditation. The method of seeking meditation is to first straighten the body and keep it still. Being still, one will not deviate from meditation. Straightening the body, one will not violate the Way. This is a good method for seeking the Way and meditation. If one uses an improper method to straighten the body, uses a method that violates the Way to seek the Way, or uses a wavering method to seek meditation, then one will still be disturbed by impropriety and wavering, which is not the original intention of straightening the body and remaining still. If not entering the Samadhi of Cessation is manifesting all kinds of dignified behavior, then not manifesting dignified behavior is different from meditation. There is no difference, therefore they will not contradict each other. Dignified behavior is movement. The Samadhi of Cessation is the meditation of extinguishing the mind and mental activities. This meditation is the ultimate of correctness and reaction, form and movement, so it is specifically mentioned as an example. If not abandoning the Dharma is manifesting the affairs of ordinary people, then not seeing the affairs of ordinary people is different from the Way. The affairs of ordinary people are the body not being straight. Dignified behavior and the affairs of ordinary people in the following sentence are...

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病在此故以上牽之也。

心不住內亦不在外是為宴坐。

什曰。賢聖攝心謂之內。凡夫馳想謂之外。言不內不外者等心內外也。肇曰。身為幻宅。曷為住內。萬物斯虛。曷為在外。小乘防念故繫心于內。凡夫多求故馳想于外。大士齊觀故內外無寄也。生曰。既正身不動。次應攝念。攝念之法若去所緣即攝令還。念去從事謂之馳外。攝還從我謂之住內。若以馳外為亂住內為定。即復是為內外所馳。非所以攝念之意也。心不住內者則無內可住也。亦不在外。者則無外可在也。然後乃是不復馳焉。

于諸見不動。

什曰。若以見為動是見住也。

而修行三十七品是為宴坐。

肇曰。諸見六十二諸妄見也。夫以見為見者。要動舍諸見以修道品。大士觀諸見真性即是道品。故不近舍諸見而遠修道品也。生曰。攝念之義要得其道。其道為何在乎正觀。正觀即三十七品也。三十七品觀是見理之懷也。以從理而見故意可住耳。若貴觀得理。即復是為觀所惑。則失乎理。非所以觀也。若於諸見不動即是行三十七品者。是則不見三十七品異於諸見。則無復惑矣。不動者不去之。諸見者邪見也。

不斷煩惱而入涅槃是宴坐。

什曰。煩惱即涅槃。故不待斷而後入也。肇曰。七使九結惱亂群

【現代漢語翻譯】 現代漢語譯本：病根就在於此，所以才會被以上所說的種種現象牽引。

心既不執著于內在，也不執著于外在，這就叫做宴坐（指一種禪修的狀態）。

鳩摩羅什（Kumārajīva）說：賢聖之人收攝其心，可以稱之為『內』。凡夫俗子放縱思緒，可以稱之為『外』。所說的不內不外，是指平等對待心之內外。 僧肇說：身體如同虛幻的住所，為何要執著于內在？萬物皆是空虛不實，為何要執著于外在？小乘爲了防止妄念，所以將心繫縛于內在。凡夫因為貪求過多，所以放縱思緒于外在。大士平等觀照，所以內外都沒有寄託。 竺道生說：既然端正身體不動搖，接下來就應該收攝念頭。收攝念頭的方法是，如果念頭離開了所緣之境，就立即收攝令其返回。念頭離開而追逐外事，這叫做馳外。收攝返回于自身，這叫做住內。如果認為馳外就是散亂，住內就是禪定，那就又被內外所束縛，不是收攝念頭的本意。心不執著于內在，就是說沒有內在可以執著。也不執著于外在，就是說沒有外在可以執著。這樣之後，才能不再放縱思緒。

對於各種見解不動搖。

鳩摩羅什（Kumārajīva）說：如果認為見解是動搖的，那就是見解有所執著。

在各種見解中不動搖，並且修行三十七道品（指三十七種修道的方法），這就叫做宴坐。

僧肇說：各種見解，指的是六十二種虛妄的見解。如果以見解為見解，就要捨棄各種見解來修習道品。大士觀照各種見解的真實本性，那就是道品。所以不捨棄各種見解而另外修習道品。 竺道生說：收攝念頭的意義在於要掌握其方法。其方法在哪裡？在於正確的觀照。正確的觀照就是三十七道品。三十七道品的觀照，是見理的途徑。因為從理而見，所以意念可以安住。如果看重觀照而得到真理，那就又被觀照所迷惑，從而失去真理，這不是觀照的本意。如果在各種見解中不動搖，那就是在修行三十七道品，這就是說不認為三十七道品不同於各種見解，那就不會再有迷惑了。不動搖，就是不去除它。各種見解，指的是邪見。

不需斷除煩惱就能進入涅槃（Nirvana），這就是宴坐。

鳩摩羅什（Kumārajīva）說：煩惱即是涅槃（Nirvana），所以不需要等待斷除之後才能進入。 僧肇說：七使九結（指煩惱的種類）惱亂眾生

【English Translation】 English version: The root of the problem lies here, which is why it is drawn by all the phenomena mentioned above.

The mind neither dwells within nor without; this is called 'enlightened sitting' (a state of meditation).

Kumārajīva said: The wise and virtuous gather their minds, which can be called 'inner'. Ordinary people let their thoughts run wild, which can be called 'outer'. To say neither inner nor outer means to treat the inner and outer aspects of the mind equally. Sengzhao said: The body is like an illusory dwelling, why dwell within? All things are empty and unreal, why dwell without? The Hinayana (Small Vehicle) guards against thoughts, so it binds the mind within. Ordinary people crave too much, so they let their thoughts run wild without. The great Bodhisattva observes equally, so there is no attachment to either inner or outer. Zhu Daosheng said: Since the body is upright and unmoving, one should then gather one's thoughts. The method of gathering thoughts is that if a thought leaves its object, it should be immediately gathered and returned. Thoughts leaving to pursue external matters are called 'running outward'. Gathering and returning to oneself is called 'dwelling within'. If one considers running outward as distraction and dwelling within as concentration, then one is again bound by inner and outer, which is not the intention of gathering thoughts. The mind not dwelling within means that there is no inner to dwell in. Nor does it dwell without, meaning there is no outer to dwell in. Only then will it no longer run wild.

Not being moved by any views.

Kumārajīva said: If one considers views as moving, then one is attached to views.

Not being moved by any views and practicing the thirty-seven factors of enlightenment (thirty-seven methods of cultivation); this is called 'enlightened sitting'.

Sengzhao said: Various views refer to the sixty-two false views. If one takes views as views, one must abandon various views to cultivate the factors of enlightenment. The great Bodhisattva observes the true nature of various views, which is the factors of enlightenment. Therefore, one does not abandon various views to cultivate the factors of enlightenment separately. Zhu Daosheng said: The meaning of gathering thoughts lies in grasping its method. Where does the method lie? It lies in correct contemplation. Correct contemplation is the thirty-seven factors of enlightenment. Contemplation of the thirty-seven factors is the path to seeing truth. Because one sees from truth, the mind can dwell. If one values contemplation and attains truth, then one is again deluded by contemplation, thus losing truth, which is not the intention of contemplation. If one is not moved by any views, then one is practicing the thirty-seven factors of enlightenment, which means one does not consider the thirty-seven factors as different from various views, then there will be no more delusion. Not being moved means not removing it. Various views refer to wrong views.

Entering Nirvana (Nirvana) without cutting off afflictions; this is enlightened sitting.

Kumārajīva said: Afflictions are Nirvana (Nirvana), so one does not need to wait until they are cut off to enter. Sengzhao said: The seven attachments and nine bonds (types of afflictions) trouble sentient beings.

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生。故名為煩惱。煩惱真性即是涅槃。慧力強者觀煩惱即是入涅槃。不待斷而後入也。生曰。既觀理得性。便應縛盡泥洹。若必以泥洹為貴而欲取之。即復為泥洹所縛。若不斷煩惱即是入泥洹者。是則不見泥洹異於煩惱則無縛矣。此上二句亦所病在下。以上牽之。

若能如是坐者佛所印可。

肇曰。此平等法坐佛所印可。豈若仁者有待之坐乎。

時我世尊聞是語默然而止不能加報。

肇曰。理出意外。莫知所對也。

故我不任詣彼問疾佛告大目揵連。

什曰。目連婆羅門姓也。名俱律陀。拘律陀樹神名也。以求神得故因以為名。生便有大智慧故名大目揵連。神足第一者也。肇曰目連弟子中神足第一。出婆羅門種。姓目揵連。字拘律陀也。

汝行詣維摩詰問疾。

生曰。夫人才有長短。所能不同。舍利弗自可不能余何必然。故不抑之而不告也。復得因以廣維摩詰之美也。

目連白佛言世尊我不堪任詣彼問疾所以者何憶念我昔入毗耶離大城于里巷中為諸居士說法。

什曰。居士智慧利根應直聞實相。而目連未睹人根。依常說法。先以施戒七事發悟居士。居士聞施戒生天受福。則起眾生想。起眾生想已則于諸法妄生眾相。故建章明無眾生后破眾相。乃可以返

【現代漢語翻譯】 現代漢語譯本：所以稱之為煩惱。煩惱的真實本性就是涅槃（Nirvana，解脫）。有智慧的人觀察煩惱，當下就能進入涅槃，不需要斷除煩惱之後才能進入。生曰：既然觀察真理能夠領悟本性，那麼就應該煩惱盡除而入涅槃。如果一定要把涅槃看得很重要，想要去追求它，那就又被涅槃所束縛了。如果不斷除煩惱就能進入涅槃，那就是沒有看到涅槃和煩惱的區別，也就沒有束縛了。以上兩句所說的毛病就在於執著于下文，被下文所牽制。 如果能夠這樣坐禪，就能得到佛的認可。 肇曰：這種平等之法的坐禪，才能得到佛的認可，哪裡像你那樣有所期待的坐禪呢？ 當時，我的世尊（釋迦牟尼佛）聽到這些話，沉默不語，無法回答。 肇曰：道理超出了常理之外，不知道該如何應對。 所以我不適合去那裡問候病情。佛告訴大目犍連（Mahāmaudgalyāyana，神通第一的弟子）： 什曰：目連是婆羅門（Brahman，古印度僧侶階層）的姓氏，名字叫俱律陀。拘律陀是一種樹神的名字，因為祈求樹神而得子，所以用這個名字。出生時就具有大智慧，所以叫大目犍連。他是神通第一的人。肇曰：目連是弟子中神通第一的，出身于婆羅門種姓，姓目犍連，字拘律陀。 你前往毗耶離（Vaiśālī，古印度城市）去問候維摩詰（Vimalakirti，一位在家菩薩）的病情。 生曰：人的才能有長有短，所擅長的也不同。舍利弗（Śāriputra，智慧第一的弟子）自己做不到，其他人又何必一定能做到呢？所以沒有勉強他，也沒有告訴他。又可以藉此來彰顯維摩詰的美德。 目連對佛說：世尊，我不勝任去那裡問候病情。這是為什麼呢？我記得以前進入毗耶離大城，在街巷中為各位居士（在家信徒）說法。 什曰：居士智慧敏銳，應該直接聽聞實相（真實不虛的道理）。但是目連沒有觀察到眾生的根器，按照常規說法，先用佈施、持戒等七件事來啓發居士。居士聽聞佈施、持戒可以昇天享福，就產生了眾生之想。產生眾生之想后，就對諸法妄生各種表相。所以先建立章明『沒有眾生』的道理，然後破除各種表相，才可以返回真實。

【English Translation】 English version: Hence it is called affliction (煩惱, Klesha). The true nature of affliction is Nirvana (涅槃, liberation). Those with strong wisdom, observing affliction, can immediately enter Nirvana, without having to eliminate affliction first. Sheng said: Since observing the truth allows one to realize the nature, then one should be able to exhaust afflictions and enter Nirvana. If one insists on valuing Nirvana and wants to attain it, then one becomes bound by Nirvana. If one can enter Nirvana without eliminating affliction, then one has not seen the difference between Nirvana and affliction, and thus there is no bondage. The problem with the above two sentences lies in clinging to the following text, being constrained by it. If one can sit in meditation like this, it will be approved by the Buddha. Zhao said: This kind of sitting in meditation with the Dharma of equality will be approved by the Buddha. How can it be like your sitting in meditation with expectations? At that time, my World-Honored One (釋迦牟尼佛, Shakyamuni Buddha) heard these words and remained silent, unable to respond. Zhao said: The principle is beyond the ordinary, and there is no way to respond. Therefore, I am not suitable to go there to inquire about the illness. The Buddha told Mahāmaudgalyāyana (大目犍連, the disciple foremost in supernatural powers): Shi said: Maudgalyāyana is the surname of a Brahmin (婆羅門, ancient Indian priestly class), and his name is Kolita. Kolita is the name of a tree spirit. Because he prayed to the tree spirit and obtained a son, he was named after it. He was born with great wisdom, so he was called Mahāmaudgalyāyana. He is the foremost in supernatural powers. Zhao said: Maudgalyāyana is the foremost in supernatural powers among the disciples. He came from the Brahmin caste, his surname is Maudgalyāyana, and his given name is Kolita. You go to Vaiśālī (毗耶離, an ancient Indian city) to inquire about Vimalakirti's (維摩詰, a lay bodhisattva) illness. Sheng said: People's talents have strengths and weaknesses, and what they are good at is different. Śāriputra (舍利弗, the disciple foremost in wisdom) himself cannot do it, so why must others be able to do it? Therefore, he was not forced, nor was he told. It can also be used to highlight the virtues of Vimalakirti. Maudgalyāyana said to the Buddha: World-Honored One, I am not capable of going there to inquire about the illness. Why is that? I remember once entering the great city of Vaiśālī and preaching to the lay devotees (居士, lay followers) in the streets and alleys. Shi said: The lay devotees are intelligent and have sharp roots, so they should directly hear the true reality (實相, the truth that is not false). However, Maudgalyāyana did not observe the capacity of the beings and preached according to the usual method, first using the seven things of giving, precepts, etc., to enlighten the lay devotees. The lay devotees heard that giving and keeping precepts can lead to rebirth in heaven to enjoy blessings, and then they generated the thought of beings. After generating the thought of beings, they falsely generated various appearances of all dharmas. Therefore, first establish the principle of 'no beings' and then break the various appearances, so that they can return to the truth.

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其所迷應其本識也。肇曰。經不載其所說。依后呵意。當是說有為善法施戒之流也。

時維摩詰來謂我言唯大目連為白衣居士說法不當如仁者所說。

肇曰。凈名觀諸居士應聞空義。而目連不善觀人根導以有法。故致呵也。生曰。說法本欲引使貴法。非除法也。彼既貴之。便封著而樂小。樂小者專欲離病。然違其大本封著者則乖於法理。乖違誠出彼情。而說法者可致闇根之嫌。又有不如法說之跡。白衣非取道之操。幸可不說舍俗之理以傷其本也。居士以貪著為懷。不可使見法可貴以移其著也。故云為白衣居士說法不當如仁者之所說也。

夫說法者當如法說。

肇曰。法謂一相真實法也。法義自備之後文。

法無眾生離眾生垢故。

什曰。眾生垢即二十身見也。妄見取相。而法竟無相。理乖于見故言離也。章始終以二義明畢竟空。一言離相。二言離見。因惑者謂言有相故。以離相明無相也。邪者雖起妄見而法法中無見。故以離見明無彼妄見所見相也。自此以下凡言無名無說離識離觀。類如離見也。肇曰。自此以下辯真法義也。夫存眾生則垢真法。若悟法無眾生。則其垢自離。眾生自我習著偏重。故先明其無。生曰。自此以下大論法理也。法有二種。眾生空法空。眾生空法空理誠不

【現代漢語翻譯】 現代漢語譯本： 他們所迷惑的，應是他們原本的意識（本識）。肇法師解釋說：『經文中沒有記載他所說的內容，依照後面的責備之意，應當是說有為的善法，如佈施、持戒之類。』

當時，維摩詰（Vimalakirti）來對我說：『唯獨大目犍連（Mahāmaudgalyāyana），為在家居士說法，不應當像仁者您所說的那樣。』

肇法師解釋說：『維摩詰認為，對居士應當宣講空性的道理。而目犍連不善於觀察聽法者的根器，用有為法引導他們，所以才遭到責備。』生公解釋說：『說法的本意是想引導人們重視佛法，而不是去除佛法。他們既然重視佛法，便固守著它而樂於小乘。樂於小乘的人，只想脫離病苦，這樣就違背了他們原本的大乘根本。固守著小乘的人，就違背了佛法的真理。這種違背確實出自他們自身的情感，但說法的人也難免有不明聽法者根器的嫌疑，也有不如法說法的痕跡。』白衣居士沒有求道的志向，最好不要對他們說捨棄世俗的道理，以免傷害他們的本性。居士們以貪著為懷，不可讓他們看到佛法的可貴，從而轉移他們的貪著。所以說，為在家居士說法，不應當像仁者您所說的那樣。

說法的人，應當如法而說。

肇法師解釋說：『法，指的是一相真實法。』法的意義，在後面的經文中自然具備。

法中沒有眾生，是爲了脫離眾生的垢染。

鳩摩羅什（Kumārajīva）解釋說：『眾生的垢染，就是二十種身見。』虛妄地執著于相，而法本來就沒有相，道理與這種執著相違背，所以說『脫離』。章安大師始終用兩種意義來闡明畢竟空：一是說脫離相，二是說脫離見。因為迷惑的人認為法是有相的，所以用脫離相來闡明無相。邪見者雖然生起虛妄的見解，但在法中本來就沒有見，所以用脫離見來闡明沒有他們虛妄見解所見到的相。從這裡以下，凡是說到無名、無說、離識、離觀，都類似於脫離見。 肇法師解釋說：『從這裡以下，辯論真正的法義。』如果執著于眾生，就會玷污真正的佛法。如果領悟到法中沒有眾生，那麼垢染自然脫離。眾生自我習氣執著偏重，所以先闡明其無。生公解釋說：『從這裡以下，大略論述佛法的真理。法有兩種：眾生空和法空。眾生空和法空的道理確實不……

【English Translation】 English version: What they are deluded by corresponds to their original consciousness (本識, benshi - original consciousness). Zhao (肇, a commentator) said: 'The sutra does not record what he said. According to the meaning of the subsequent rebuke, it should be speaking of meritorious virtuous deeds, such as giving and keeping precepts.'

At that time, Vimalakirti (維摩詰, Vimalakirti) came and said to me: 'Only Mahāmaudgalyāyana (大目犍連, Mahāmaudgalyāyana) speaks the Dharma to lay householders; it is not appropriate to speak as you do, O virtuous one.'

Zhao said: 'Vimalakirti believed that one should expound the meaning of emptiness to householders. But Maudgalyāyana was not skilled in observing the faculties of the listeners and guiding them with conditioned dharmas, hence the rebuke.' Sheng (生, another commentator) said: 'The original intention of speaking the Dharma is to lead people to value the Dharma, not to eliminate the Dharma. Since they value it, they cling to it and delight in the small. Those who delight in the small only want to be free from illness, thus violating their original great foundation. Those who cling to it deviate from the principles of the Dharma. This deviation indeed arises from their own feelings, but the speaker of the Dharma may be suspected of not understanding the faculties of the listeners, and there may be traces of speaking the Dharma improperly.' Laypeople do not have the aspiration to seek the Way; it is best not to speak to them about abandoning worldly life, lest it harm their nature. Householders cherish attachment, so one should not let them see the value of the Dharma in order to shift their attachment. Therefore, it is said that speaking the Dharma to lay householders should not be as you do, O virtuous one.

Those who speak the Dharma should speak according to the Dharma.

Zhao said: 'Dharma refers to the one-aspect true Dharma.' The meaning of Dharma is naturally contained in the subsequent text.

In the Dharma, there are no sentient beings, in order to be free from the defilements of sentient beings.

Kumārajīva (鳩摩羅什, Kumārajīva) explained: 'The defilements of sentient beings are the twenty kinds of self-views.' Falsely clinging to appearances, while the Dharma originally has no appearance. The principle contradicts this clinging, hence the word 'free from'. Master Zhang'an consistently uses two meanings to clarify ultimate emptiness: one is to say free from appearance, and the other is to say free from view. Because those who are deluded think that the Dharma has appearance, he uses free from appearance to clarify no appearance. Although those with wrong views give rise to false views, there is originally no view in the Dharma, so he uses free from view to clarify that there is no appearance seen by their false views. From here onwards, whenever it is said that there is no name, no speech, free from consciousness, free from observation, it is similar to free from view. Zhao said: 'From here onwards, the true meaning of the Dharma is debated.' If one clings to sentient beings, one defiles the true Dharma. If one realizes that there are no sentient beings in the Dharma, then the defilements naturally depart. Sentient beings have a strong habit of clinging to self, so first clarify its absence. Sheng said: 'From here onwards, the principles of the Dharma are generally discussed. There are two kinds of Dharma: emptiness of sentient beings and emptiness of Dharma. The principle of emptiness of sentient beings and emptiness of Dharma is indeed not...'

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殊。然于惑者取悟事有難易。故分之也。眾生以總會成體。不實之意居然可領。故易也。法以獨立近實之趣多。故難也。今先明眾生空也。法無眾生者。以無眾生為法也。離眾生垢故者釋之也。言眾生自出著者之情。非理之然也。情不從理謂之垢也。若得見理垢情必盡。以離垢驗之知無眾生也。眾生者眾事會而生。以名宰一之主也。

法無有我離我垢故。

生曰。我者自在。主爾。

法無壽命離生死故。

肇曰。生死命之始終耳。始終既離則壽命斯無。諸言離者皆空之別名也。生曰。存世曰命。百年為壽。亦以名有壽命者矣。壽命是宿行之報生死之法。夫有壽命之垢則有生死之累。于累既離以驗無壽命者。乃諭明也。不言壽命而言生死者。壽命是人情所愛。若聞離之必不能樂。生死是人情所惡。若聞離此必欣故也。

法無有人前後際斷故。

肇曰。天生萬物以人為貴。始終不改謂之人。故外道以人名神。謂始終不變。若法前後際斷則新新不同。新新不同則無不變之者。無不變之者則無復人矣。生曰。人者有靈于土木之稱。是往來生死者也。往來固無窮矣。斷則愈可樂也。

法常寂然滅諸相故。

肇曰。夫有相則異端形。異端既形則是非生。是非既生安得寂然。諸相

【現代漢語翻譯】 現代漢語譯本： 殊勝之處在於，對於迷惑之人來說，領悟事物有難易之分，所以要加以區分。眾生以總體的聚合形成個體，不真實的意念竟然可以領會，所以容易。法以獨立且接近真實的意趣居多，所以困難。現在先說明眾生是空性的。『法無眾生者』，因為沒有眾生才是法。『離眾生垢故者』，這是解釋。說的是眾生自己產生執著的情感，並非真理的本來面目。情感不順從真理就叫做垢。如果能夠見到真理，垢染的情感必定會消失。用遠離垢染來驗證，就知道沒有眾生。眾生是眾多事物聚合而產生，用以命名主宰一切的主體。 『法無有我離我垢故。』 生公說：『我』的意思是自在，是主宰。 『法無壽命離生死故。』 肇法師說：生死是壽命的開始和終結。開始和終結既然已經脫離，那麼壽命也就沒有了。所有說『離』的地方，都是『空』的別名。生公說：存在於世間叫做『命』，一百年叫做『壽』。也用來命名有壽命的事物。壽命是過去行為的報應，是生死的法則。如果有了壽命的垢染，就會有生死的牽累。既然已經脫離了牽累，用來驗證就沒有壽命，這是在曉諭明白。不說壽命而說生死，是因為壽命是人們情感所珍愛的，如果聽到要脫離它，必定不會快樂。生死是人們情感所厭惡的，如果聽到要脫離它，必定會欣喜的緣故。 『法無有人前後際斷故。』 肇法師說：天地產生萬物，以人為尊貴。從始至終都不改變的叫做人。所以外道用人來命名神，意思是始終不變。如果法的前後界限斷絕，那麼新的事物就會不斷出現，新的事物不斷出現，那麼就沒有不變的事物。沒有不變的事物，那麼就沒有人了。生公說：人是有靈性的，相對於土木而言。是往來於生死之間的事物。往來本來就沒有窮盡，斷絕就更加值得快樂了。 『法常寂然滅諸相故。』 肇法師說：如果有了相，就會形成不同的端倪。不同的端倪既然已經形成，那麼是非就會產生。是非既然已經產生，怎麼能夠寂靜呢？各種相

【English Translation】 English version: The distinction lies in the fact that, for those who are deluded, the understanding of things has varying degrees of difficulty, so it needs to be distinguished. Sentient beings form an individual through the aggregation of the whole, and unreal thoughts can actually be understood, so it is easy. The Dharma has more independent and close-to-reality interests, so it is difficult. Now, let's first explain that sentient beings are empty in nature. 'Dharma without sentient beings' means that the Dharma exists because there are no sentient beings. 'Leaving the defilement of sentient beings' is an explanation. It refers to the emotions of attachment that sentient beings generate themselves, which are not the original appearance of truth. Emotions that do not follow truth are called defilements. If one can see the truth, the defiled emotions will surely disappear. Using the departure from defilement to verify, one knows that there are no sentient beings. Sentient beings are produced by the aggregation of many things, used to name the subject that dominates everything. 'Dharma has no self, therefore it is free from the defilement of self.' Master Sheng said: 'Self' means being independent and being the master. 'Dharma has no lifespan, therefore it is free from birth and death.' Dharma Master Zhao said: Birth and death are the beginning and end of lifespan. Since the beginning and end have been detached, then lifespan no longer exists. All places where 'leaving' is mentioned are other names for 'emptiness'. Master Sheng said: Existing in the world is called 'life', and one hundred years is called 'longevity'. It is also used to name things that have a lifespan. Lifespan is the retribution of past actions and the law of birth and death. If there is the defilement of lifespan, there will be the burden of birth and death. Since the burden has been detached, it is used to verify that there is no lifespan, which is to enlighten understanding. The reason for not speaking of lifespan but of birth and death is that lifespan is cherished by people's emotions. If they hear that they must detach from it, they will certainly not be happy. Birth and death are what people's emotions hate. If they hear that they must detach from it, they will certainly be delighted. 'Dharma has no person, therefore the past and future are cut off.' Dharma Master Zhao said: Heaven and earth produce all things, with humans being the most noble. That which does not change from beginning to end is called a person. Therefore, external paths use the term 'person' to name gods, meaning that they are unchanging from beginning to end. If the past and future boundaries of the Dharma are cut off, then new things will constantly appear. If new things constantly appear, then there will be nothing that does not change. If there is nothing that does not change, then there will be no person. Master Sheng said: A person is spiritual, compared to earth and wood. It is a thing that comes and goes between birth and death. Coming and going originally has no end, and being cut off is even more worthy of joy. 'The Dharma is always still and silent, therefore it extinguishes all forms.' Dharma Master Zhao said: If there are forms, different beginnings will be formed. Since different beginnings have been formed, then right and wrong will arise. Since right and wrong have arisen, how can there be stillness? All forms

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既滅則無不寂然。生曰。上四句眾生空也。此下二十六句法空也。寂然者寂靜無事之義也。相者事之貌也。眾生易了。著之為惑重故。以其垢于內明之。法難悟。著之為惑輕故。以所惑于外顯之。

法離於相無所緣故。

肇曰。緣心緣也。相心之影響也。夫有緣故有相。無緣則無相也。

法無名字言語斷故。

肇曰。名生於言。言斷誰名。

法無有說離覺觀故。

肇曰。覺觀粗心言語之本。真法無相故覺觀自離。覺觀既離則無復言說。二禪以上以無覺觀故。故稱聖賢默然也。

法無形相如虛空故。

肇曰。萬法萬形。萬形萬相。

法無戲論畢竟空故。

肇曰。真境無言。凡有言論皆是虛戲。妙絕言境畢竟空也。

法無我所離我所故。

肇曰。上直明無我。此明無我所。自我之外一切諸法皆名我所。

法無分別離諸識故。

肇曰。分別生於識也。

法無有比無相待故。

肇曰。諸法相待生。猶長短比而形也。

法不屬因不在緣故。

什曰。力強為因。力溺為緣。肇曰。前後相生因也。現相助成緣也。諸法要因緣相假然後成立。若觀法不在緣則法不屬因也。生曰。因謂先無其事而從彼生也。緣謂素有其

【現代漢語翻譯】 現代漢語譯本 既滅盡時，便無不寂靜。生曰：上面四句說的是眾生皆空。下面二十六句說的是法也空。寂然，是寂靜無事的意思。相，是事物的表象。眾生容易理解，執著于眾生，產生的迷惑就深重，因為眾生之惑矇蔽了內在的明性。法難以領悟，執著於法，產生的迷惑就輕微，所以用外在的現象來顯示所迷惑的法。

法遠離一切表象，因為沒有攀緣的對象。

肇曰：緣，是攀緣的心。相，是心所產生的影像。有攀緣，所以有表象；沒有攀緣，就沒有表象。

法沒有名字，因為言語已經斷絕。

肇曰：名字產生於言語，言語斷絕了，誰來命名？

法無法用言語表達，因為遠離了覺和觀。

肇曰：覺和觀是粗糙的心念，是言語的根本。真正的法沒有表象，所以覺和觀自然遠離。覺和觀既然遠離，就沒有言語可以表達。二禪以上的人因為沒有覺和觀，所以被稱為聖賢，保持沉默。

法沒有形狀和表象，如同虛空一樣。

肇曰：萬法有萬種形狀，萬種形狀有萬種表象。

法沒有虛妄的言論，因為畢竟是空。

肇曰：真實的境界無法用言語表達，凡是用言語表達的都是虛妄的戲論。精妙之處在於斷絕言語的境界，畢竟是空。

法沒有我所擁有之物，因為遠離了我所執著之物。

肇曰：上面直接說明沒有『我』，這裡說明沒有『我所』。自我之外的一切諸法都稱為『我所』。

法沒有分別，因為遠離了各種識。

肇曰：分別產生於識。

法沒有可以比較的事物，因為沒有相互對待的事物。

肇曰：諸法相互對待而產生，就像長短相互比較才能顯現一樣。

法不屬於因，也不在於緣。

什曰：力量強大的是因，力量微弱的是緣。肇曰：前後相生是因，現在顯現幫助成就的是緣。諸法需要因緣相互假借然後才能成立。如果觀察法不在於緣，那麼法就不屬於因。生曰：因是指先前沒有的事物，而從其他事物產生。緣是指原本就有的事物。

【English Translation】 English version When extinguished, there is nothing that is not tranquil. Sheng said: The above four lines speak of the emptiness of sentient beings. The following twenty-six lines speak of the emptiness of phenomena (法, dharma). 'Tranquil' means stillness and absence of affairs. 'Appearance' (相, xiang) refers to the form of things. Sentient beings are easily understood, but attachment to them leads to deep delusion because it obscures the inner luminosity. Phenomena are difficult to comprehend, so attachment to them leads to lighter delusion, and the deluded phenomena are revealed externally.

Phenomena are detached from all appearances because there is nothing to cling to.

Zhao said: 'Clinging' (緣, yuan) refers to the clinging mind. 'Appearance' is the reflection of the mind. Where there is clinging, there is appearance; where there is no clinging, there is no appearance.

Phenomena have no names because language is cut off.

Zhao said: Names arise from language; when language is cut off, who names?

Phenomena cannot be expressed in words because they are detached from perception (覺, jue) and observation (觀, guan).

Zhao said: Perception and observation are coarse thoughts, the root of language. True phenomena have no appearance, so perception and observation naturally detach. Since perception and observation are detached, there is no language to express them. Those above the Second Dhyana are called sages and remain silent because they have no perception and observation.

Phenomena have no form or appearance, like empty space.

Zhao said: The myriad phenomena have myriad forms, and the myriad forms have myriad appearances.

Phenomena have no frivolous discussions because they are ultimately empty.

Zhao said: The true realm cannot be expressed in words; all that is expressed in words is frivolous discussion. The subtlety lies in cutting off the realm of language, which is ultimately empty.

Phenomena have nothing that is 'mine' because they are detached from what 'I' cling to.

Zhao said: The above directly states that there is no 'I'; this states that there is nothing that is 'mine'. All phenomena outside of the self are called 'mine'.

Phenomena have no discrimination because they are detached from all consciousnesses (識, shi).

Zhao said: Discrimination arises from consciousness.

Phenomena have nothing to compare to because there is nothing to be mutually dependent on.

Zhao said: Phenomena arise in mutual dependence, just as length and shortness are revealed by comparison.

Phenomena do not belong to cause (因, yin) and are not dependent on condition (緣, yuan).

Shi said: Strong force is cause; weak force is condition. Zhao said: The arising of what comes before and after is cause; the present appearance that helps to accomplish is condition. Phenomena need cause and condition to mutually borrow and then be established. If one observes that phenomena are not dependent on condition, then phenomena do not belong to cause. Sheng said: Cause refers to something that did not exist before but arises from something else. Condition refers to something that already exists.

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分而從彼起也。因本以生為義。今也不能不生。豈曰能生哉。是則因不成因矣。因近故難曉。緣遠故易了。今以所易釋所難。則易也。因親故言屬。緣疏故言在也。

法同法性入諸法故。

肇曰。如法性真際此三空同一實耳。但用觀有深淺故別立三名。始見法實。如遠見樹知定是樹。名為如。見法轉深。如近見樹知見是何木。名為法性。窮盡法實。如盡知樹根莖枝葉之數。名為實際。此三未始非樹。因見為異耳。所說真法同此三空也。入諸法者。諸法殊相誰能遍入。遍入諸法者其唯法性乎。生曰。法性者法之本分也。夫緣有者是假有也。假有者則非性有也。有既非性。此乃是其本分矣。然則法與法性理一而名異。故言同也。性宜同故以同言之也。諸法皆異。而法入之則一統眾矣。統眾以一。所以同法性者也。

法隨於如無所隨故。

肇曰。法自無法。誰隨如者。以無所隨故名隨如也。生曰。如者無所不如也。若有所隨則異矣。不得隨也。都無所隨乃得隨耳。良以名異實因故有隨之言也。如宜言隨。故以隨言之也。

法住實際別本云。法同如法性實際。

什曰。此三同一實也。因觀時有深淺故有三名。始見其實謂之如。轉深謂之性。盡其邊謂之實際。以新學為六情所牽。心隨物變

【現代漢語翻譯】 現代漢語譯本： 從彼處開始分離。因的根本意義在於生，現在也不能不生。難道能說是能生嗎？這樣因就不能成為因了。因離得近所以難以理解，緣離得遠所以容易明白。現在用容易理解的來解釋難以理解的，就容易了。因關係親近所以用『屬』字，緣關係疏遠所以用『在』字。 法與法性相同，是因為能進入一切法中。 肇法師說：『如』、『法性』、『真際』這三者空性相同，本質上是一樣的。只是因為觀察的深淺不同，所以才分別設立這三個名稱。剛開始見到法的真實，就像遠遠地看見一棵樹，知道確定是一棵樹，這叫做『如』。見到法更加深入，就像走近看見樹，知道看見的是什麼樹木，這叫做『法性』。窮盡法的真實，就像完全知道樹的根、莖、枝、葉的數量，這叫做『實際』。這三者從來沒有不是樹的，只是因為觀察的角度不同罷了。』所說的真法與這三空相同。『進入一切法』，各種法的不同表象，誰能全部進入呢？能夠全部進入各種法的，大概只有法性了吧。生法師說：法性是法的根本屬性。依靠因緣而存在的，是假有。假有就不是本性具有的。存在既然不是本性，這就是它的根本屬性了。這樣說來，法與法性，道理相同而名稱不同，所以說『同』。法性適宜用『同』來描述，所以用『同』來表達。各種法都不同，而法進入其中就統一了。用統一來統攝眾多，所以與法性相同。 法跟隨『如』，是因為它無所不隨。 肇法師說：法本身沒有固定的形態，誰會跟隨『如』呢？因為沒有固定的跟隨，所以叫做跟隨『如』。生法師說：『如』是無所不包容的。如果有所跟隨，那就不同了，就不能跟隨了。完全沒有跟隨才能跟隨。確實是因為名稱不同，實際原因才有了跟隨的說法。『如』適宜用『隨』來表達，所以用『隨』來表達。 法安住于實際。另一個版本說：法與『如』、法性、實際相同。 鳩摩羅什（Kumārajīva）說：這三者本質上是相同的。因為觀察的深度不同，所以有三個名稱。剛開始見到它的真實，叫做『如』。更加深入地觀察，叫做『法性』。完全瞭解它的邊界，叫做『實際』。因為新學者容易被六情（sadindriya）所牽引，心隨著外物變化。

【English Translation】 English version: It is separated and arises from that. The fundamental meaning of 'hetu' (cause) is 'to produce', and now it cannot but produce. How can it be said that it can produce? In that case, the cause cannot become a cause. Because the cause is near, it is difficult to understand; because the condition is far, it is easy to understand. Now, using what is easy to explain what is difficult, it becomes easy. Because the cause is close, the word 'belongs' is used; because the condition is distant, the word 'exists' is used. 'Dharma' (law, principle) is the same as 'dharmatā' (the nature of dharma) because it enters into all dharmas. Master Zhao said: ''Tathatā' (suchness), 'dharmatā', and 'bhūtakoti' (the limit of reality) are the same in emptiness, essentially the same. It is only because the depth of observation is different that these three names are established separately. Initially seeing the reality of dharma, like seeing a tree from afar and knowing it is definitely a tree, this is called 'tathatā'. Seeing dharma more deeply, like approaching the tree and knowing what kind of wood it is, this is called 'dharmatā'. Exhaustively knowing the reality of dharma, like fully knowing the number of roots, stems, branches, and leaves of the tree, this is called 'bhūtakoti'. These three have never not been the tree, it is only because the perspective of observation is different.' The true dharma spoken of is the same as these three emptinesses. 'Entering into all dharmas', who can fully enter into the different appearances of all dharmas? The one who can fully enter into all dharmas is probably only dharmatā. Master Sheng said: Dharmatā is the fundamental attribute of dharma. What exists by conditions is a false existence. False existence is not inherent in nature. Since existence is not inherent in nature, this is its fundamental attribute. In this way, dharma and dharmatā are the same in principle but different in name, so it is said to be 'the same'. Dharmatā is suitable to be described as 'the same', so it is expressed as 'the same'. All dharmas are different, but when dharma enters into them, they are unified. Using unity to govern the multitude, it is therefore the same as dharmatā. Dharma follows 'tathatā' because it follows nothing. Master Zhao said: Dharma itself has no fixed form, who would follow 'tathatā'? Because there is no fixed following, it is called following 'tathatā'. Master Sheng said: 'Tathatā' is all-encompassing. If there is something to follow, then it is different, and it cannot follow. Only by not following at all can it follow. Indeed, it is because the names are different that there is the saying of following due to the actual reason. 'Tathatā' is suitable to be expressed as 'following', so it is expressed as 'following'. Dharma abides in bhūtakoti. Another version says: Dharma is the same as 'tathatā', dharmatā, and bhūtakoti. Kumārajīva said: These three are essentially the same. Because the depth of observation is different, there are three names. Initially seeing its reality is called 'tathatā'. Observing it more deeply is called 'dharmatā'. Fully understanding its boundaries is called 'bhūtakoti'. Because new learners are easily led by the six senses (sadindriya), the mind changes with external objects.

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。觀時見同。出則見異。故明諸法同此三法。

諸邊不動故。

什曰。故有無非中。于實為邊也。言有而不有。言無而不無。雖諸邊塵起不能轉之令異。故言諸邊不動也。肇曰。有邊故有動。無邊何所動。無邊之邊謂之實際。此真法之所住也。生曰。有無諸邊不能改法性使變則無際矣。無際之際謂之實際。其不動者是住此也。

法無動搖不依六塵故。

肇曰。情依六塵故有奔逸之動。法本無依故無動搖。生曰。六塵各有主。對事相傾奪故有動搖之義也。既已動搖便成異矣。非其實也。

法無去來常不住故。

肇曰。法若常住。則從未來到現在。從現在到過去。法逕三世則有去來也。以法不常住故法無去來也。

法順空。

生曰。著有則乖理遠矣。故空宜順也。

隨無相。

生曰。空似有空相也。然空若有空則成有矣。非所以空也。故言無相耳。既順於空便應隨無相。

應無作。

肇曰。同三空也。生曰。遣成無相似有意作。意作非理故言無作也。既順空隨無相。便應冥符此矣。

法離好醜法無增損法無生滅法無所歸法過眼耳鼻舌身心。

肇曰。超出常境。非六情之所及。

法無高下法常住不動。

肇曰。真法常

【現代漢語翻譯】 現代漢語譯本：觀察時，（萬法）顯現相同。出離（禪定）后，則顯現差異。因此，闡明諸法與這三種法相同。

諸邊不動故。

什曰：所以說有和無都不是中道，對於實相來說都是邊見。說有卻不是真的有，說無卻不是真的無。即使各種邊見如塵土般興起，也不能使它改變。所以說諸邊不動。肇曰：因為有邊所以有動，沒有邊還動什麼呢？無邊之邊叫做實際（Satya，真理的終極實在）。這是真法所安住的地方。生曰：有無諸邊不能改變法性使其變化，那就是無際了。無際的邊際叫做實際（Satya，真理的終極實在）。不動的就是安住於此。

法無動搖不依六塵故。

肇曰：情識依附六塵（色、聲、香、味、觸、法）所以有奔逸的動盪。法本沒有依附，所以沒有動搖。生曰：六塵（色、聲、香、味、觸、法）各有其主，對境時互相傾軋爭奪，所以有動搖的含義。既然已經動搖，就變成不同的東西了，不是它的實相。

法無去來常不住故。

肇曰：法如果常住，那麼就從未來到現在，從現在到過去。法經歷三世（過去、現在、未來）就有去來。因為法不常住，所以法沒有去來。

法順空。

生曰：執著于有就違背真理很遠了，所以空才適宜順應。

隨無相。

生曰：空好像有空的相狀。然而空如果有了空的相狀，那就變成有了，不是真正的空了。所以說是無相。既然順應于空，就應該隨順無相。

應無作。

肇曰：與三空（本性空、無自性空、第一義空）相同。生曰：去除成見，無相好像有意作為。有意作為不合道理，所以說是無作。既然順應空，隨順無相，就應該暗合於此。

法離好醜法無增損法無生滅法無所歸法過眼耳鼻舌身心。

肇曰：超出常境，不是六情（眼、耳、鼻、舌、身、意）所能及的。

法無高下法常住不動。

肇曰：真法常

【English Translation】 English version: When observing, (all dharmas) appear the same. When emerging (from meditation), they appear different. Therefore, it is clarified that all dharmas are the same as these three dharmas.

Because all extremes are unmoving.

Shi said: Therefore, existence and non-existence are not the Middle Way; they are both extremes in relation to reality. To say 'exists' is not truly to exist; to say 'does not exist' is not truly to not exist. Even if various extreme views arise like dust, they cannot change it. Therefore, it is said that all extremes are unmoving. Zhao said: Because there are extremes, there is movement. If there are no extremes, what would move? The extreme of no extreme is called Satya (actual reality, ultimate truth). This is where the true Dharma abides. Sheng said: Existence and non-existence, all extremes, cannot alter the Dharma-nature to make it change; that would be limitless. The limit of limitlessness is called Satya (actual reality, ultimate truth). That which is unmoving abides in this.

The Dharma is unmoving because it does not rely on the six sense objects.

Zhao said: Sentient consciousness relies on the six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma) and therefore has restless movement. The Dharma originally has no reliance, so it has no movement. Sheng said: Each of the six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma) has its own master, and they compete and contend with each other when facing objects, so there is the meaning of movement. Since it has already moved, it becomes something different; it is not its true nature.

The Dharma has no coming or going because it is not permanent.

Zhao said: If the Dharma were permanent, then it would come from the future to the present, and from the present to the past. If the Dharma passed through the three times (past, present, future), then there would be coming and going. Because the Dharma is not permanent, the Dharma has no coming or going.

The Dharma accords with emptiness.

Sheng said: Attachment to existence is far from the truth, so emptiness is suitable to accord with.

Follows no-form.

Sheng said: Emptiness seems to have the appearance of emptiness. However, if emptiness had the appearance of emptiness, then it would become existence; it would not be true emptiness. Therefore, it is said to be without form. Since it accords with emptiness, it should follow no-form.

Should be non-action.

Zhao said: The same as the three emptinesses (emptiness of inherent nature, emptiness of no self-nature, emptiness of ultimate meaning). Sheng said: Removing preconceived notions, no-form seems to have intentional action. Intentional action is not in accordance with reason, so it is said to be non-action. Since it accords with emptiness and follows no-form, it should secretly correspond to this.

The Dharma is apart from good and bad, the Dharma has no increase or decrease, the Dharma has no birth or death, the Dharma has nowhere to return, the Dharma transcends the eyes, ears, nose, tongue, body, and mind.

Zhao said: It transcends the ordinary realm and is not reached by the six senses (eye, ear, nose, tongue, body, mind).

The Dharma has no high or low, the Dharma is constant and unmoving.

Zhao said: True Dharma is constant.

---

住。賢聖不能移也。

法離一切觀行。

肇曰。法本無相。非觀行之所見。見之者其唯無觀乎。

唯大目連法相如是豈可說乎。

肇曰。心觀不能及。豈況于言乎。

夫說法者無說無示其聽法者無聞無得。

肇曰。無說豈曰不言。謂能無其所說。無聞豈曰不聽。謂能無其所聞。無其所說故終日說而未嘗說也。無其所聞故終日聞而未嘗聞也。示謂說法示人。得謂聞法所得。生曰。法既如前。何有可說。此茍無說彼豈有聞得乎。

譬如幻士為幻人說法當建是意而為說法。

肇曰。當如幻人無心而說。

當了眾生根有利鈍。

肇曰。居士應聞空義而目連為說有法者。由其未了眾生根也。

善於知見無所掛閡。

肇曰。說有不辯空者。由其于諸法無閡知見未悉善也。無閡知見即實相智也。

以大悲心贊于大乘。

肇曰。自舍空義。諸有所說皆非弘贊大乘之道。非弘贊大乘之道則非大悲之心。生曰。非達其根不作小說也。夫說大者必有贊大之辭。贊大是會其本也。會本故其人可拔。能拔然後為大悲之懷耳。此則呵其闇根。以擊去彼樂小之情耳。

念報佛恩不斷三寶。

肇曰。夫大悲所以建。大乘所以駕。佛恩所以報。三寶

【現代漢語翻譯】 現代漢語譯本：安住於此。賢人和聖人也不能改變它。

法超越一切觀想和修行。

肇曰：法的本質是沒有形象的，不是觀想和修行所能見到的。能見到它的人，大概是那些沒有觀想的人吧。

唯有大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）才能如此理解法的真相，難道可以用言語來描述嗎？

肇曰：心識的觀想都無法達到，更何況是用言語來表達呢？

說法的人，實際上沒有在說，也沒有在指示；聽法的人，實際上沒有在聽，也沒有獲得。

肇曰：『無說』難道是不說話嗎？是指能夠不執著于所說的內容。『無聞』難道是不聽嗎？是指能夠不執著于所聽到的內容。因為不執著于所說的，所以終日說法卻未曾真正說過什麼。因為不執著于所聽的，所以終日聽法卻未曾真正聽到什麼。『示』是指說法來指示他人。『得』是指聽法所獲得的。生曰：法既然如前面所說的那樣，哪裡有什麼可以說的呢？如果這裡沒有『說』，那麼那裡又怎麼會有『聽』和『得』呢？

譬如幻術師為幻化出來的人說法，應當建立這樣的意念而為他們說法。

肇曰：應當像幻術師一樣，以無心的狀態來說法。

應當瞭解眾生的根器有利有鈍。

肇曰：居士應該聽聞空性的道理，而目犍連為他們說有法的道理，是因為他還沒有了解眾生的根器。

善於瞭解和認識，沒有絲毫的掛礙。

肇曰：說有而不闡明空性的人，是因為他對諸法的無礙知見還沒有完全通達。無礙知見就是實相之智。

以大悲心讚歎大乘佛法（Mahāyāna，佛教主要宗派之一）。

肇曰：捨棄空性的道理，所有其他的說法都不是弘揚讚歎大乘佛法之道。不是弘揚讚歎大乘佛法之道，就不是大悲之心。生曰：不瞭解眾生的根器，就不應該妄加評論。要說『大』，就必須有讚歎『大』的言辭。讚歎『大』，就是領會了根本。領會了根本，這個人才能被救拔。能夠救拔，然後才是大悲的情懷。這是在呵斥那些根器遲鈍的人，從而擊退他們樂於小乘佛法的情感。

念念不忘報答佛恩，不讓三寶（Triratna，佛教的三個根本：佛、法、僧）斷絕。

肇曰：大悲心因此而建立，大乘佛法因此而弘揚，佛恩因此而報答，三寶

【English Translation】 English version: Abiding in this. Sages and saints cannot move it.

The Dharma is apart from all contemplation and practice.

Zhao said: The nature of Dharma is without form. It cannot be seen by contemplation and practice. Those who see it are probably those without contemplation.

Only Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers) can understand the Dharma's true form in this way. How can it be described?

Zhao said: The contemplation of the mind cannot reach it, let alone express it in words?

The one who speaks the Dharma is actually not speaking and not indicating; the one who listens to the Dharma is actually not listening and not gaining.

Zhao said: 'No speaking' does not mean not speaking, but refers to being able to not be attached to what is spoken. 'No listening' does not mean not listening, but refers to being able to not be attached to what is heard. Because one is not attached to what is spoken, one speaks all day long but has never truly said anything. Because one is not attached to what is heard, one listens all day long but has never truly heard anything. 'Indicating' refers to speaking the Dharma to indicate to others. 'Gaining' refers to what is gained from listening to the Dharma. Sheng said: Since the Dharma is as described before, where is there anything to say? If there is no 'speaking' here, then how can there be 'listening' and 'gaining' there?

It is like a magician speaking the Dharma to people created by illusion. One should establish this intention when speaking the Dharma to them.

Zhao said: One should speak like a magician, without any intention.

One should understand that the faculties of sentient beings are sharp or dull.

Zhao said: A layperson should hear the doctrine of emptiness, while Mahāmaudgalyāyana speaks to them about the doctrine of existence because he has not yet understood the faculties of sentient beings.

Being good at knowing and seeing, without any hindrance.

Zhao said: Those who speak of existence without explaining emptiness are those whose unhindered knowledge and views of all dharmas are not yet fully understood. Unhindered knowledge and views are the wisdom of true reality.

Praising the Mahāyāna (one of the major branches of Buddhism) with great compassion.

Zhao said: Abandoning the doctrine of emptiness, all other teachings are not the way to promote and praise the Mahāyāna. Not promoting and praising the Mahāyāna is not the heart of great compassion. Sheng said: One should not make arbitrary comments without understanding the faculties of sentient beings. To speak of 'greatness', there must be words of praise for 'greatness'. Praising 'greatness' is understanding the root. Only by understanding the root can this person be saved. Being able to save is then the feeling of great compassion. This is to rebuke those with dull faculties, thereby repelling their fondness for the Hinayana.

Always remembering to repay the Buddha's kindness, not allowing the Three Jewels (Triratna, the three fundamental aspects of Buddhism: Buddha, Dharma, Sangha) to be cut off.

Zhao said: Great compassion is therefore established, the Mahāyāna is therefore promoted, the Buddha's kindness is therefore repaid, and the Three Jewels

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所以隆。皆由明瞭人根善開實相。而目連備闕斯事故以誨之。

然後說法。

肇曰。若能備如上事。然後可說法也。生曰。成大乘為繼佛種。使三寶不斷則報佛恩矣。然後乃是說法也。

維摩詰說是法時八百居士發阿耨多羅三藐三菩提心我無此辯是故不任詣彼問疾佛告大迦葉。

什曰。先佛出家。第一頭陀者也。昔一時從山中出。形體垢膩著粗弊衣。來詣佛所。諸比丘見之起輕賤意。佛欲除諸比丘輕慢心故贊言。善來迦葉。即分床坐。迦葉辭曰。佛為大師。我為弟子。云何共坐。佛言。我禪定解脫智慧三昧大慈大悲教化眾生。汝亦如是。有何差別。諸比丘聞已發希有心咸興恭敬。迦葉聞是已常學佛行。慈悲救濟苦人。有是慈悲而舍富從貧。意將何在耶。將以貧人昔不植福故致斯報。今不度者來世益甚。亦以造富有名利之嫌故。又不觀來世現受樂故。亦以富人慢恣難開化故。亦以貧人覺苦厭心易得故。從舍之生必由異見故。譏其不普誨以平等也。肇曰。迦葉弟子中苦行第一。出婆羅門種姓迦葉也。

汝行詣維摩詰問疾迦葉白佛言世尊我不堪任詣彼問疾所以者何憶念我昔于貧里而行乞。

生曰。大迦葉少欲行頭陀中第一也。得滅盡三昧亦最勝。凡得滅盡定者能為人作現世福田也。其

【現代漢語翻譯】 現代漢語譯本： 所以才說，這一切都是因為明瞭眾生根性的善巧，才能真正開啟實相之門。而目連尊者有所欠缺這些方面的能力，所以佛陀才要教誨他。

然後才能說法。

肇法師說：『如果能夠完備如以上所說的事情，然後才可以說法。』生法師說：『成就大乘，是爲了繼承佛陀的種子，使佛法僧三寶不斷絕，這才是報答佛恩。然後才是說法的時候。』

維摩詰在說法的時候，有八百位居士發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。我沒有這樣的辯才，所以不能勝任去他那裡問候疾病。佛陀告訴摩訶迦葉（佛陀十大弟子之一，以頭陀苦行著稱）:

什法師說：『過去諸佛出家，迦葉是頭陀行第一的人。過去有一次他從山中出來，形體污垢，穿著粗陋的衣服，來到佛陀住所。眾比丘見到他，生起輕視的心。佛陀爲了消除眾比丘的輕慢之心，讚歎說：「善來，迦葉。」並分一半床座給他。迦葉推辭說：「佛陀是大師，我是弟子，怎麼能同坐呢？」佛陀說：「我具有禪定解脫、智慧三昧、大慈大悲，教化眾生，你也像我一樣，有什麼差別呢？」眾比丘聽了之後，生起稀有之心，都興起恭敬。迦葉聽了這些話后，常常學習佛陀的行持，慈悲救濟受苦的人。具有這樣的慈悲心，卻捨棄富裕而接近貧窮，用意在哪裡呢？因為貧窮的人過去沒有種植福德，所以導致這樣的果報，現在不救度他們，來世會更加困苦。也因為幫助富人有名利的嫌疑。又不只是爲了觀看來世才能享受快樂的緣故。也因為富人傲慢放縱，難以開化。也因為貧窮的人覺悟到痛苦，容易生起厭離之心。從捨棄富裕而接近貧窮的產生，必定是因為不同的見解。』有人會譏諷他不普遍施教，所以要用平等心來教誨。 肇法師說：『迦葉在佛陀的弟子中，是苦行第一。出身于婆羅門種姓的迦葉。』

『你前往維摩詰那裡問候疾病。』迦葉對佛陀說：『世尊，我不能勝任前往那裡問候疾病。』這是什麼原因呢？我回憶起過去在貧窮的村落里乞食。

生法師說：『大迦葉是少欲知足，修頭陀行第一的人。證得滅盡三昧（一種高級禪定狀態）也是最殊勝的。凡是證得滅盡定的人，能夠為他人作現世的福田。』

【English Translation】 English version: Therefore, it is said that all of this is because of clearly understanding the skillful means of sentient beings' roots, to truly open the door of true reality. And Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) lacked these abilities, so the Buddha taught him.

Then one can expound the Dharma.

Master Zhao said: 'If one can be complete in the matters mentioned above, then one can expound the Dharma.' Master Sheng said: 'Accomplishing the Great Vehicle is to inherit the Buddha's seed, so that the Triple Gem (Buddha, Dharma, Sangha) is not cut off, this is repaying the Buddha's kindness. Then is the time to expound the Dharma.'

When Vimalakirti was expounding the Dharma, eight hundred lay practitioners aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). I do not have such eloquence, so I am not capable of visiting him to inquire about his illness. The Buddha told Mahakasyapa (one of the Buddha's ten great disciples, known for his ascetic practices):

Master Kumarajiva said: 'In the past, when the Buddhas renounced the world, Kasyapa was the first in ascetic practices. Once, he came out of the mountains, his body was dirty, and he wore coarse and tattered clothes. He came to the Buddha's residence. The monks saw him and had contemptuous thoughts. The Buddha, in order to eliminate the monks' contemptuous thoughts, praised him, saying, "Welcome, Kasyapa." And shared half of his seat with him. Kasyapa declined, saying, "The Buddha is the master, and I am the disciple, how can we sit together?" The Buddha said, "I have meditative concentration, liberation, wisdom samadhi, great compassion, and teach sentient beings, and you are like me, what is the difference?" The monks, after hearing this, aroused rare thoughts and all became respectful. Kasyapa, after hearing these words, often learned the Buddha's practices, compassionately helping those who suffer. Having such compassion, yet abandoning wealth and approaching poverty, what is the intention? Because poor people did not plant blessings in the past, so they have such retribution, if we do not save them now, they will be even more miserable in the future. Also, because helping the rich has the suspicion of fame and profit. And it is not just for the sake of enjoying happiness in the future. Also, because rich people are arrogant and indulgent, difficult to enlighten. Also, because poor people are aware of suffering and easily give rise to aversion.' The arising of abandoning wealth and approaching poverty must be because of different views.' Some may criticize him for not teaching universally, so he should teach with equality. Master Zhao said: 'Kasyapa, among the Buddha's disciples, is the first in ascetic practices. Kasyapa, who came from the Brahmin caste.'

'You go to Vimalakirti to inquire about his illness.' Kasyapa said to the Buddha, 'World Honored One, I am not capable of going there to inquire about his illness.' What is the reason? I recall that in the past, I went begging for food in poor villages.

Master Sheng said: 'Mahakasyapa is the first in being content with little and practicing asceticism. Attaining Nirodha-samapatti (a high state of meditative absorption) is also the most excellent. Anyone who attains Nirodha-samapatti can create a field of merit in this life for others.'

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自以幸。能使人得現世報。而貧有交切之苦。故以大悲欲拔之也。乞食是頭陀之業。又至貧里有會少欲之跡。

時維摩詰來謂我言唯大迦葉有慈悲心而不能普舍豪富從貧乞。

肇曰。迦葉以貧人昔不植福。故生貧里若今不積善後復彌甚。愍其長苦多就乞食。凈名以其舍富從貧故。譏迦葉不普也。生曰。從貧乞本以悲為主。故先呵其悲偏也。夫貧苦為切既交。自應在先。何偏之有哉。于不達者為偏耳(故得寄之以為呵也言夫大悲以普為主)。而用之有偏良在可怪也。

迦葉住平等法應次行乞食。

肇曰。生死輪轉貴賤無常。或今貧后富。或今富后貧。大而觀之。苦樂不異。是以凡住平等之為法。應次行乞。不宜去富從貧也。生曰。既以悲乞。乞又偏矣。故次呵其乞偏也。乞食有四事。以次行為一也。次行為法不越次之謂也。不越次者從等來也。今別詣貧里。雖不違其事。以傷其意也。住平等者。出家本求泥洹。泥洹為等則住之矣。茍住等法理無偏情。故言應次行乞食也。

為不食故應行乞食。

什曰。即食之實相。應以此心乞食也。肇曰。不食即涅槃法也。涅槃無生死寒暑飢渴之患。其道平等。豈容分別。應以此等心而行乞食使因果不殊也。生曰。以乞為二也。在家以生須食。故

【現代漢語翻譯】 現代漢語譯本 自以為是地認為，能夠使人得到現世的福報，而貧窮之人有貧困交加的痛苦，所以用大悲心想要解救他們。乞食是頭陀（苦行）的修行方式，又在貧困的地方能夠體現少欲知足的修行。

當時，維摩詰（Vimalakirti，一位在家菩薩）來對我說：『唯有大迦葉（Mahakasyapa，佛陀的十大弟子之一）有慈悲心，卻不能普遍地捨棄豪富之家，而只向貧窮之人乞食。』

肇法師解釋說：『迦葉認為貧窮之人過去沒有種福，所以今生才生在貧困的地方，如果現在不積累善業，以後會更加困苦。憐憫他們長久的痛苦，所以多向他們乞食。』凈名（維摩詰）因為迦葉捨棄富人而只向窮人乞食，所以批評迦葉不夠普遍。生法師解釋說：『向貧窮之人乞食，本來是以慈悲為主，所以先批評他的慈悲心有所偏頗。貧窮的痛苦最為迫切，既然已經交織在一起，自然應該優先考慮，哪裡有什麼偏頗呢？』對於不明白的人來說，這才是偏頗（所以可以藉此來批評他，說大悲心以普遍為主），而他的行為有所偏頗，實在令人奇怪。

迦葉安住于平等之法，應該依次去乞食。

肇法師解釋說：『生死輪迴，富貴貧賤無常。或許現在貧窮，以後會富有；或許現在富有，以後會貧窮。從大的方面來看，苦和樂沒有本質的區別。因此，凡是安住于平等之法的人，應該依次去乞食，不應該捨棄富人而只向窮人乞食。』生法師解釋說：『既然以慈悲心去乞食，而乞食的行為又有所偏頗，所以接著批評他的乞食行為有所偏頗。乞食有四件事，依次進行是其中之一。依次進行是合乎佛法的，不越過次序的意思。不越過次序，是從平等心出發的。現在特別去貧困的地方乞食，雖然沒有違背乞食的形式，卻違背了乞食的本意。安住于平等之法的人，出家本來是爲了追求涅槃（Nirvana，佛教的最高境界），涅槃是平等的，所以安住于涅槃。如果安住于平等之法，理應沒有偏頗的情感，所以說應該依次去乞食。』

爲了不執著于食物，才應該去乞食。

鳩摩羅什（Kumarajiva，著名佛經翻譯家）解釋說：『要認識到食物的實相，應該用這樣的心去乞食。』肇法師解釋說：『不執著于食物就是涅槃之法。涅槃沒有生死、寒暑、飢渴的困擾，其道是平等的，怎麼能有所分別呢？應該用這種平等的心去乞食，使因和果相符。』生法師解釋說：『以乞食為二元對立。在家之人因為生存需要食物，所以...

【English Translation】 English version He arrogantly believes that he can bring about immediate rewards in this life, while the poor suffer from the bitterness of poverty. Therefore, he desires to liberate them with great compassion. Begging for alms is the practice of an ascetic (頭陀, Tóutuó), and going to impoverished areas demonstrates the practice of having few desires.

At that time, Vimalakirti (維摩詰, Wéimójié, a lay bodhisattva) came and said to me, 'Only Mahakasyapa (大迦葉, Dàjiāyè, one of the Buddha's ten great disciples) has a compassionate heart, but he cannot universally abandon the wealthy and beg only from the poor.'

Master Zhao explained, 'Kasyapa believes that the poor did not plant blessings in the past, so they were born into poverty. If they do not accumulate good deeds now, their suffering will be even greater in the future. He pities their prolonged suffering, so he begs for alms mostly from them.' Vimalakirti criticized Kasyapa for abandoning the rich and begging only from the poor, saying that he was not universal enough. Master Sheng explained, 'Begging from the poor is primarily motivated by compassion, so he is first criticized for his biased compassion. The suffering of the poor is the most pressing, and since it is already intertwined, it should naturally be given priority. Where is the bias?' To those who do not understand, this is the bias (so it can be used to criticize him, saying that great compassion is primarily universal), and his behavior is biased, which is truly strange.

Kasyapa, abiding in the Dharma of equality, should beg for alms in order.

Master Zhao explained, 'In the cycle of birth and death, wealth and poverty are impermanent. Perhaps one is poor now and will be rich later; perhaps one is rich now and will be poor later. From a broader perspective, suffering and happiness are not essentially different. Therefore, those who abide in the Dharma of equality should beg for alms in order, and should not abandon the rich and beg only from the poor.' Master Sheng explained, 'Since he begs with a compassionate heart, and his begging behavior is biased, he is then criticized for his biased begging behavior. There are four aspects to begging for alms, and proceeding in order is one of them. Proceeding in order is in accordance with the Dharma, meaning not skipping the order. Not skipping the order comes from an equal mind. Now, going specifically to impoverished areas, although it does not violate the form of begging, it violates the intention of begging. Those who abide in equality, monks originally seek Nirvana (泥洹, Níhuán, the highest state in Buddhism), and Nirvana is equal, so they abide in it. If one abides in the Dharma of equality, there should be no biased emotions, so it is said that one should beg for alms in order.'

One should beg for alms because of not being attached to food.

Kumarajiva (鳩摩羅什, Jiūmóluóshí, a famous Buddhist scripture translator) explained, 'One should recognize the true nature of food and beg for alms with this mind.' Master Zhao explained, 'Not being attached to food is the Dharma of Nirvana. Nirvana is free from the troubles of birth, death, heat, cold, hunger, and thirst. Its path is equal, so how can there be discrimination? One should beg for alms with this equal mind, so that the cause and effect are consistent.' Master Sheng explained, 'Taking begging as a duality. Laypeople need food for survival, so...

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有資生之業。其業既繁為惡滋多。業繁惡多則生死愈有。是謂以食長食也。將欲絕食者不得不出家捨生業也。既捨生業是無復資生之具。不得不乞食以存命行道。故言為不食故應乞食也。不食是平等之法。而今有偏又違之也。

為壞和合相故應取揣食。

什曰。和合相即揣食。食有四種。一曰揣食。二曰愿食。如見沙囊命不絕。是愿食也。三曰業食。如地獄不食而活。由其罪業應久受苦痛也。四曰識食。無色眾生識想相續也。壞和合相即是實相。令其以是心行乞也。肇曰。五陰揣食俱和合相耳。壞五陰和合名為涅槃。應以此心而取揣食也。若然則終日揣食終日涅槃。生曰。以取揣食為三也。凡欲界食謂之揣食。揣食者揣握食也。揣是和合之物。隨義言之也。壞和合者壞五陰和合也。泥洹即是五陰壞也。

為不受故應受彼食。

肇曰。不受亦涅槃法也。夫為涅槃而行乞者。應以無受心而受彼食。然則終日受而未嘗受也。生曰。以受為四也。不受者不受生死也。

以空聚想入于聚落。

肇曰。空聚亦涅槃相也。凡入聚落宜存此相。若然則終日聚落終日空聚也。生曰。次呵其少欲也。若見彼富此貧而舍富從貧為少者是惡多也。惡多者是不免多矣。非所以少也。當以空聚想入于聚落勿見

【現代漢語翻譯】 現代漢語譯本： 擁有維持生活的產業。產業越多，作惡的機會也越多。產業多，惡行多，那麼生死輪迴就更加難以擺脫。這就是所謂的用食物來滋養食物。想要斷絕食物的人，不得不出家，捨棄維持生活的產業。既然捨棄了維持生活的產業，就沒有了維持生活的工具，不得不乞食來維持生命，修行佛道。所以說爲了不執著于食物，才應該乞食。不執著于食物是平等之法，而現在有所偏頗，又違背了這個原則。

爲了破除和合之相，才應該接受摶食（Pindapata，用手捏成團的食物）。

什法師說：『和合之相』就是指摶食。食物有四種：第一種是摶食；第二種是愿食，比如看見沙囊（Sāṇagāra，比丘的名字）生命沒有斷絕，這是愿食；第三種是業食，比如地獄眾生不吃東西也能活，因為他們的罪業應該長久地遭受苦痛；第四種是識食，無色界的眾生依靠意識和思想相續存在。破除和合之相就是實相，讓乞食者以這種心境去乞食。肇法師說：五陰（Skandha，構成眾生的五種要素，即色、受、想、行、識）和摶食都是和合之相。破除五陰的和合叫做涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）。應該以這種心境去接受摶食。如果這樣，那麼終日接受摶食，就是終日處於涅槃之中。生法師說：以接受摶食為三種。凡是欲界的食物都叫做摶食。摶食就是用手捏握的食物。『摶』是和合之物，隨順意義而說。破除和合就是破除五陰的和合。涅槃就是五陰的壞滅。

爲了不執著于接受，才應該接受別人的食物。

肇法師說：不執著于接受也是涅槃之法。爲了涅槃而乞食的人，應該以無所執著的心去接受別人的食物。這樣，那麼終日接受，卻未曾真正接受。生法師說：以接受為四種。不接受就是不接受生死輪迴。

以空聚之想進入村落。

肇法師說：空聚也是涅槃之相。凡是進入村落，都應該存有這種想法。如果這樣，那麼終日身處村落，就是終日身處空聚之中。生法師說：接下來是呵斥那些少欲知足的人。如果看見那邊富有，這邊貧窮，就捨棄富有而追隨貧窮，認為這樣是少欲知足，這是惡行更多。惡行多的人，是無法避免更多苦難的。這不是真正的少欲知足。應該以空聚之想進入村落，不要有所分別。

【English Translation】 English version: Having a livelihood to sustain life. The more abundant the livelihood, the more opportunities for evil arise. The more abundant the livelihood and the more evil deeds, the more difficult it becomes to escape the cycle of birth and death. This is what is meant by using food to nourish food. Those who wish to cut off food must renounce their household life and abandon their livelihood. Having abandoned their livelihood, they have no means of sustenance and must beg for food to sustain their lives and practice the Dharma. Therefore, it is said that one should beg for food in order to not be attached to food. Not being attached to food is the Dharma of equality, but now there is bias, which violates this principle.

In order to break the appearance of aggregation, one should accept Pindapata (food formed into a ball).

Master Shi said: 'The appearance of aggregation' refers to Pindapata. There are four kinds of food: the first is Pindapata; the second is wish-food, such as seeing Sāṇagāra (a Bhikkhu's name) whose life has not ended, this is wish-food; the third is karma-food, such as beings in hell who can live without eating because their karma dictates that they should suffer for a long time; the fourth is consciousness-food, the continuity of consciousness and thought for beings in the formless realm. Breaking the appearance of aggregation is the true nature, allowing the beggar to beg with this state of mind. Master Zhao said: The five Skandhas (the five aggregates that constitute a being, namely form, feeling, perception, volition, and consciousness) and Pindapata are all appearances of aggregation. Breaking the aggregation of the five Skandhas is called Nirvana (the ultimate goal of Buddhism, referring to liberation from the cycle of birth and death). One should accept Pindapata with this state of mind. If so, then accepting Pindapata all day long is being in Nirvana all day long. Master Sheng said: Taking Pindapata as three. All food in the desire realm is called Pindapata. Pindapata is food that is grasped and held in the hand. 'Pinda' is an aggregate, spoken according to its meaning. Breaking the aggregation is breaking the aggregation of the five Skandhas. Nirvana is the destruction of the five Skandhas.

In order not to be attached to acceptance, one should accept the food of others.

Master Zhao said: Not being attached to acceptance is also the Dharma of Nirvana. Those who beg for Nirvana should accept the food of others with a mind free from attachment. In this way, one accepts all day long, yet has never truly accepted. Master Sheng said: Taking acceptance as four. Not accepting is not accepting the cycle of birth and death.

Enter the village with the thought of an empty gathering.

Master Zhao said: An empty gathering is also the appearance of Nirvana. Whenever entering a village, one should maintain this thought. If so, then being in the village all day long is being in an empty gathering all day long. Master Sheng said: Next is to rebuke those who are content with little desire. If one sees wealth over there and poverty here, and abandons wealth to follow poverty, thinking that this is being content with little desire, this is even more evil. Those with more evil cannot avoid more suffering. This is not true contentment with little desire. One should enter the village with the thought of an empty gathering, without making distinctions.

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貧富有主。

所見色與盲等。

肇曰。二乘惡厭生死怖畏六塵。故誡以等觀也。盲謂不見美惡之異。非謂閉目也。生曰。六情所欲為多。若能無之然後免耳。

所聞聲與響等。

肇曰。未有因山響而致喜怒也。

所嗅香與風等。

肇曰。香臭因風。風無香臭。又取其不存也。

所食味不分別。

什曰。法無定性。由分別取相謂之為味。若不分別時則非味也。雖食當如本相也。

受諸觸如智證。

什曰。證義同於觸。觸時當如以智觸實相也。肇曰。得漏盡智無生智自證成道。舉身柔軟快樂而不生著。身受諸觸宜若此也。生曰。梵語智證與觸音相比。故即以為喻也。泥洹是智之所證也。

知諸法如幻相無自性無他性。

什曰。指會成拳故無自性。指亦如是故無他性也。肇曰。諸法如幻。從因緣生。豈自他之可得。夫有自故有他。有他故有自。無自則無他。無他亦無自也。

本自不然今則無滅。

什曰。迦葉自謂滅生死能為福田。故以不然明無所滅。以遣其所謂也。肇曰。如火有然故有滅耳。法性常空本自無起。今何所滅。猶釋意所對法也。生曰。從他生故無自性也。既無自性豈有他性哉。然則本自不然。何有滅乎。故如幻。

【現代漢語翻譯】 現代漢語譯本 貧富的差別在於主觀認知。 所見之色，應與盲人所見等同。 肇法師說：『二乘（指聲聞乘和緣覺乘）厭惡生死，畏懼六塵（色、聲、香、味、觸、法），所以告誡他們要平等觀照。』盲，是指不分別美醜的差異，不是指閉上眼睛。生法師說：『六根的情慾太多，如果能夠沒有這些慾望，然後才能免除煩惱。』 所聞之聲，應與山谷的迴響等同。 肇法師說：『沒有人會因為山谷的迴響而產生喜怒。』 所嗅之香，應與風等同。 肇法師說：『香臭依附於風，風本身沒有香臭。』又取其不執著的含義。 所食之味，不應分別。 鳩摩羅什（Kumārajīva）說：『法沒有固定的自性，由於分別取相，才稱之為味。如果不分別，那就不是味了。』即使食用，也應當如其本來的面目。 感受諸觸，應如智慧的證悟。 鳩摩羅什（Kumārajīva）說：『證悟的意義與觸相同。觸的時候，應當像用智慧觸及實相一樣。』肇法師說：『獲得漏盡智（消除煩惱的智慧）和無生智（不生不滅的智慧），自然證成道果。全身柔軟快樂而不產生執著。身體感受諸觸，應該像這樣。』生法師說：『梵語智證（jñāna-sākṣāt）與觸（sparśa）的發音相似，所以就用它來作比喻。泥洹（涅槃，Nirvana）是智慧所證悟的境界。』 了知諸法如幻相，沒有自性，沒有他性。 鳩摩羅什（Kumārajīva）說：『手指合攏成拳頭，所以沒有自性。單個手指也是如此，所以沒有他性。』肇法師說：『諸法如幻，從因緣而生，哪裡能找到自性和他性呢？』有自性，所以有他性；有他性，所以有自性。沒有自性，就沒有他性；沒有他性，也沒有自性。 本來就不是自然而有，現在也就無所謂滅。 鳩摩羅什（Kumārajīva）說：『迦葉（Kāśyapa）自認為滅除生死能夠成為福田，所以用「不然」來表明沒有什麼可以滅除，以此來消除他的這種想法。』肇法師說：『就像火有燃燒，所以有熄滅。法性（Dharmatā）常空，本來就沒有生起，現在又有什麼可以滅除呢？』這就像解釋意所針對的法。生法師說：『從他而生，所以沒有自性。既然沒有自性，哪裡會有他性呢？』既然如此，本來就不是自然而有，哪裡會有滅呢？所以說如幻。

【English Translation】 English version Wealth and poverty are subjectively determined. The colors seen should be equivalent to what a blind person sees. Master Zhao said: 'The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) detest birth and death and fear the six dusts (form, sound, smell, taste, touch, and dharma), so they are warned to observe equally.' Blindness refers to not distinguishing between beauty and ugliness, not to closing one's eyes. Master Sheng said: 'The desires of the six senses are many. If one can be without them, then one can be free from afflictions.' The sounds heard should be equivalent to the echoes in the mountains. Master Zhao said: 'No one becomes happy or angry because of mountain echoes.' The scents smelled should be equivalent to the wind. Master Zhao said: 'Fragrance and foulness depend on the wind; the wind itself has no fragrance or foulness.' It also takes the meaning of non-attachment. The tastes eaten should not be differentiated. Kumārajīva said: 'Dharma has no fixed nature. It is because of discriminating and grasping at appearances that it is called taste. If there is no discrimination, then it is not taste.' Even when eating, one should see it as its original nature. Receiving all touches should be like the realization of wisdom. Kumārajīva said: 'The meaning of realization is the same as touch. When touching, one should be like touching reality with wisdom.' Master Zhao said: 'Obtaining the wisdom of the exhaustion of outflows (wisdom that eliminates afflictions) and the wisdom of non-origination (wisdom of non-birth and non-death), one naturally attains the fruit of the path. The whole body is soft and joyful without attachment. The body's reception of all touches should be like this.' Master Sheng said: 'The Sanskrit words for wisdom-realization (jñāna-sākṣāt) and touch (sparśa) sound similar, so it is used as a metaphor. Nirvana (Nirvana) is the state realized by wisdom.' Knowing all dharmas are like illusions, without self-nature and without other-nature. Kumārajīva said: 'Fingers joined together form a fist, so there is no self-nature. The individual fingers are also like this, so there is no other-nature.' Master Zhao said: 'All dharmas are like illusions, arising from conditions. Where can self-nature and other-nature be found?' Having self-nature, there is other-nature; having other-nature, there is self-nature. Without self-nature, there is no other-nature; without other-nature, there is no self-nature. Originally, it was not naturally so; now, there is nothing to extinguish. Kumārajīva said: 'Kāśyapa thought that extinguishing birth and death could become a field of merit, so 'not so' is used to show that there is nothing to extinguish, in order to eliminate his idea.' Master Zhao said: 'Just like fire has burning, so it has extinguishing. Dharmatā (Dharmatā) is always empty, originally without arising, so what is there to extinguish now?' This is like explaining the dharma that meaning is directed towards. Master Sheng said: 'Arising from others, so there is no self-nature. Since there is no self-nature, where would there be other-nature?' Since this is the case, originally it was not naturally so, so where would there be extinction? Therefore, it is like an illusion.'

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迦葉若能不捨八邪入八解脫。

肇曰。八邪八解本性常一。善觀八邪即入八解。曷為舍邪更求解脫乎。若能如是者。名入解脫也。生曰。然後呵其以滅盡定欲福於人。為不得也。若以定欲福於人。則是滅盡定異於八邪矣。茍有異心不能福也。若能不捨八邪入八解脫者則無異矣。

以邪相入正法。

肇曰。若本性常一者。則邪正相入不乖其相也。生曰。向在八事。今取邪正之義也。

以一食施一切供養諸佛及眾賢聖然後可食。

肇曰。因誨以無閡施法也。若能等邪正。又能以一食等心施一切眾生。供養諸佛賢聖者。乃可食人之食也。無閡施者。凡得食要先作意施一切眾生。然後自食。若得法身則能實充足一切。如后一缽飯也。若未得法身但作意等施。即是無閡施法也。生曰。乞食得好而在眾食者要先分與上下坐以為供養也。若等解脫者則能無不供養也。力既如此。然後必能福彼也。

如是食者非有煩惱非離煩惱。

肇曰。有煩惱食凡夫也。離煩惱食二乘也。若能如上平等而食者則是法身之食。非有煩惱而食。非離煩惱而食也。生曰。既受食食之。便應著味生煩惱也。以既解脫心而食者。則不生煩惱。故言非有煩惱也。既無煩惱又不見離之矣。

非入定意非起定意

【現代漢語翻譯】 現代漢語譯本 迦葉如果能夠不捨棄八邪（Eight Wrong Practices）而進入八解脫（Eight Deliverances），

僧肇（僧人名）說：八邪和八解脫的本性原本就是一體的。善於觀察八邪，就能進入八解脫。為什麼要捨棄八邪再去求解脫呢？如果能夠這樣做，就叫做進入解脫。生公（僧人名）說：然後批評那些用滅盡定（Cessation Attainment）來為他人求福的人，認為他們是不能得償所願的。如果用滅盡定來為他人求福，那麼滅盡定就與八邪不同了。如果心有分別，就不能為他人帶來福祉。如果能夠不捨棄八邪而進入八解脫，那麼就沒有分別了。

用邪相進入正法（Right Dharma）。

僧肇說：如果本性原本就是一體的，那麼邪和正相互進入，就不會違背其本來的面貌。生公說：前面講的是八事，現在取邪和正的意義。

用一份食物佈施供養一切諸佛（Buddhas）以及眾賢聖（Sages），然後自己才可以食用。

僧肇說：這是教導人們用沒有障礙的佈施之法。如果能夠平等看待邪和正，又能夠用平等的心，用一份食物佈施供養一切眾生，供養諸佛賢聖，這樣才可以食用別人的食物。沒有障礙的佈施是指，凡是得到食物，都要先想著佈施給一切眾生，然後自己再食用。如果證得了法身（Dharmakaya），就能真正地滿足一切，就像後面所說的一缽飯。如果還沒有證得法身，只是在心中想著平等佈施，這就是沒有障礙的佈施之法。生公說：乞食得到好的食物，在眾人一起食用的時候，要先分給上座和下座的人，作為供養。如果能夠平等地理解解脫，那麼就能無所不供養。力量既然如此，那麼必定能夠為他人帶來福祉。

像這樣食用食物，就不是有煩惱（Afflictions），也不是離開煩惱。

僧肇說：有煩惱地食用食物是凡夫（Ordinary Beings），離開煩惱地食用食物是二乘（Two Vehicles）。如果能夠像上面所說的，以平等的心來食用食物，那麼這就是法身的食物，不是帶著煩惱而食用，也不是離開煩惱而食用。生公說：既然接受了食物並食用它，就應該執著于味道而產生煩惱。因為已經以解脫的心來食用，所以就不會產生煩惱，所以說不是有煩惱。既然沒有煩惱，也就不會看到離開煩惱這件事了。

不是進入定意（Samadhi），也不是從定意中出來。

【English Translation】 English version If Kashyapa (a disciple of the Buddha) can enter the Eight Deliverances (Eight Liberations) without abandoning the Eight Wrong Practices (Eight Unwholesome Paths),

Sengzhao (a Buddhist monk) said: The nature of the Eight Wrong Practices and the Eight Deliverances is originally one. Skillfully observing the Eight Wrong Practices leads to entering the Eight Deliverances. Why abandon the Eight Wrong Practices to seek Deliverance? If one can do this, it is called entering Deliverance. Shenggong (a Buddhist monk) said: Then, he criticizes those who use the Cessation Attainment ( Nirodha-samapatti) to seek blessings for others, considering them unable to achieve their wishes. If one uses the Cessation Attainment to seek blessings for others, then the Cessation Attainment is different from the Eight Wrong Practices. If there is a discriminating mind, one cannot bring blessings to others. If one can enter the Eight Deliverances without abandoning the Eight Wrong Practices, then there is no difference.

Using wrong appearances to enter the Right Dharma (True Law).

Sengzhao said: If the nature is originally one, then the entry of wrong and right does not violate their original appearance. Shenggong said: Previously, it was about the Eight Matters; now, it takes the meaning of wrong and right.

Using one portion of food to offer to all Buddhas (Enlightened Ones) and all Sages (Noble Ones), then one may eat it.

Sengzhao said: This is teaching the Dharma of unobstructed giving. If one can equally regard wrong and right, and also use an equal mind to offer one portion of food to all sentient beings, offering to all Buddhas and Sages, then one may eat the food of others. Unobstructed giving means that whenever one obtains food, one must first intend to give it to all sentient beings, and then eat it oneself. If one attains the Dharmakaya (Body of the Dharma), one can truly satisfy everything, like the one bowl of rice mentioned later. If one has not yet attained the Dharmakaya, but only intends to give equally in one's mind, this is the Dharma of unobstructed giving. Shenggong said: When begging for food and obtaining good food, when eating with others, one must first divide it among those sitting above and below as an offering. If one can equally understand Deliverance, then one can offer to everything without exception. Since the power is like this, then one will surely be able to bring blessings to them.

Eating such food is neither with afflictions (Kleshas) nor without afflictions.

Sengzhao said: Eating with afflictions is for ordinary beings (Puthujjana), eating without afflictions is for the Two Vehicles (Shravakas and Pratyekabuddhas). If one can eat with equality as mentioned above, then it is the food of the Dharmakaya, neither eating with afflictions nor eating without afflictions. Shenggong said: Since one has received and eaten the food, one should be attached to the taste and generate afflictions. Because one eats with a mind of Deliverance, one does not generate afflictions, so it is said to be without afflictions. Since there are no afflictions, one does not see the departure from them.

Not entering Samadhi (Meditative Absorption), nor emerging from Samadhi.

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肇曰。小乘入定則不食。食則不入定。法身大士終日食而終日定。故無出入之名也。生曰。比丘食法食時作不凈觀觀食也。雖入此定不見入也。不見入為非入耳。非起定也。

非住世間非住涅槃。

肇曰。欲言住世間。法身絕常俗。欲言住涅槃。現食同人欲。生曰。食既充軀則命存住世也。既得存命行道以取泥洹。故不兩住也。

其有施者。

什曰。乃至不依聲聞此儘是施主所得矣。

無大福無小福不為益不為損。

肇曰。若能等心受食則有等教。既有等教則施主同獲平等。不計福之大小己之損益也。生曰。施平等人應得平等報。故施主亦不見有大小福也。

是為正入佛道不依聲聞。

肇曰。平等乞食自利利人。故正入佛道不依聲聞道也。生曰。得平等報者必不偏局為小乘也。

迦葉若如是食為不空食人之施也。

肇曰。食必有益。生曰。言必能福彼也。然則非徒拔其貧苦而已。乃所以終得大乘之果也。

時我世尊聞說是語得未曾有即於一切菩薩深起敬心復作是念斯有家名辯才智慧乃能如是其誰不發阿耨多羅三藐三菩提心。

肇曰。時謂在家大士智辯尚爾。其誰不發無上心也。

我從是來不復勸人以聲聞辟支佛行。

【現代漢語翻譯】 現代漢語譯本： 肇法師說：『小乘（Hinayana）修行者入定時就不進食，進食時就不能入定。法身（Dharmakaya）大士終日進食卻終日處於禪定之中，所以沒有出入定之說。』生法師說：『比丘（bhikkhu）在食用食物時，會作不凈觀來觀想食物。雖然進入這種禪定，卻不認為自己進入了禪定。不認為進入禪定，就是沒有進入禪定，也就是沒有從禪定中出來。』

『不住於世間，也不住于涅槃（Nirvana）。』

肇法師說：『如果說住在世間，法身就超越了世俗；如果說住在涅槃，卻又像普通人一樣需要飲食。』生法師說：『飲食既然能夠充養身體，那麼生命就能存在於世間。既然能夠保全生命，就能修行佛道以證得涅槃，所以不能同時住在兩者之中。』

『那些佈施的人。』

鳩摩羅什（Kumarajiva）法師說：『乃至不依賴聲聞（Śrāvaka），這些都是施主所得到的。』

『沒有大福報，也沒有小福報，不會增加利益，也不會減少損失。』

肇法師說：『如果能夠以平等心接受供養，那麼就能有平等的教化。既然有平等的教化，那麼施主就能同樣獲得平等。不計較福報的大小，也不計較自己的損失。』生法師說：『佈施給平等的人，應該得到平等的報答。所以施主也看不到有大小福報的差別。』

『這就是真正進入佛道，不依賴聲聞。』

肇法師說：『平等乞食，既能自利又能利人。所以是真正進入佛道，而不是依賴聲聞道。』生法師說：『得到平等報答的人，一定不會偏執于小乘。』

『迦葉（Kāśyapa），如果像這樣進食，就不會白白接受別人的佈施。』

肇法師說：『進食必定有益處。』生法師說：『言語必定能夠使對方得到福報。這樣就不僅僅是解除他們的貧困，而且最終能夠得到大乘（Mahayana）的果報。』

『這時，我世尊（Śākyamuni）聽到這些話，感到前所未有，即對一切菩薩（Bodhisattva）深深地生起敬意，又這樣想：這位在家居士（斯有家名）的辯才和智慧尚且如此，還有誰不發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi）呢？』

肇法師說：『這時，想到在家大士的智慧和辯才尚且如此，還有誰不發無上菩提心呢？』

『我從此以後，不再勸人修習聲聞、辟支佛（Pratyekabuddha）的行爲了。』

【English Translation】 English version: Zhao said: 'Hinayana practitioners do not eat when entering Samadhi (deep meditative state), and they cannot enter Samadhi when eating. Dharmakaya Bodhisattvas eat all day long and are in Samadhi all day long, so there is no such thing as entering or leaving Samadhi.' Seng said: 'When a Bhikkhu eats, he contemplates the food with impure contemplation. Although entering this Samadhi, he does not see himself as entering. Not seeing oneself as entering is not entering, which means not arising from Samadhi.'

'Neither dwelling in the world nor dwelling in Nirvana.'

Zhao said: 'If you say dwelling in the world, the Dharmakaya transcends common customs; if you say dwelling in Nirvana, it appears to eat like ordinary people.' Seng said: 'Since food nourishes the body, life exists in the world. Since life can be preserved, one can practice the Dharma to attain Nirvana, so one cannot dwell in both.'

'Those who give alms.'

Kumarajiva said: 'Even not relying on Śrāvakas, all this is what the donors obtain.'

'Neither great merit nor small merit, neither benefiting nor harming.'

Zhao said: 'If one can receive food with an equal mind, then there will be equal teaching. Since there is equal teaching, the donors will equally obtain equality. Not calculating the size of the merit, nor calculating one's own gains or losses.' Seng said: 'Giving to equal people should receive equal rewards. Therefore, the donors also do not see any difference in the size of the merit.'

'This is truly entering the Buddha's path, not relying on Śrāvakas.'

Zhao said: 'Begging for food equally benefits oneself and others. Therefore, it is truly entering the Buddha's path, not relying on the Śrāvaka path.' Seng said: 'Those who receive equal rewards will certainly not be biased towards the Hinayana.'

'Kāśyapa, if one eats in this way, one will not receive people's alms in vain.'

Zhao said: 'Eating must be beneficial.' Seng said: 'Words must be able to bless them. Then it is not merely relieving their poverty, but ultimately enabling them to attain the fruit of the Mahayana.'

'At that time, I, the World Honored One (Śākyamuni), hearing these words, felt unprecedented joy and deeply respected all the Bodhisattvas, and thought: This householder's (斯有家名) eloquence and wisdom are already like this, who would not generate the mind of Anuttarā-samyak-saṃbodhi?'

Zhao said: 'At this time, thinking that the wisdom and eloquence of the householder are already like this, who would not generate the unsurpassed Bodhi mind?'

'From now on, I will no longer encourage people to practice the conduct of Śrāvakas and Pratyekabuddhas.'

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肇曰。始知二乘之劣。不復以勸人也。

是故不任詣彼問疾。

注維摩詰經卷第二 大正藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第三(弟子品)

後秦釋僧肇選

佛告須菩提。

什曰。秦言善業。解空第一。善業所以造居士乃致失者。有以而往亦有由而失。請以喻明之。譬善射之人發無遺物。雖輕翼迅逝不能翔其舍。猶維摩詰辯慧深入言不失會故五百應真莫敢窺其門。善業自謂智慧深入辯足應時。故直造不疑。此往之意也。然當其入觀則心順法相。及其出定則情隨事轉。致失招屈良由此也。維摩以善業自謂深入而乖于平等故。此章言切而旨深者也。諸聲聞體非兼備則各有偏能。因其偏能謂之第一。故五百弟子皆稱第一也。又上四聲聞復有偏德。有供養者能與現世報。故獨名四大聲聞。餘人無此德。故稱第一而不名大也。肇曰。須菩提秦言善吉。弟子中解空第一也。

汝行詣維摩詰問疾須菩提白佛言世尊我不堪任詣彼問疾所以者何憶念我昔入其舍從乞食。

生曰。須菩提得無諍三昧人中第一也。無諍三昧者。解空無致論處為無諍也。維摩詰機辯難當。鮮有敢窺其門者。而須菩提既有此定。又獨能詣之。跡入恃定矣。便有恃定之跡而致

【現代漢語翻譯】 僧肇說：『現在我才知道二乘（聲聞乘和緣覺乘）是低劣的，我不會再用它來勸導別人了。』 因此，我不適合前去慰問他的疾病。 註釋《維摩詰經》卷第二 大正藏第 38 冊 No. 1775 注維摩詰經 註釋《維摩詰經》卷第三(弟子品) 後秦 釋僧肇 選 佛告訴須菩提（Subhuti，解空第一的弟子）： 鳩摩羅什（Kumarajiva）說：『須菩提，秦言為善業，是解空第一的弟子。善業之所以拜訪維摩詰居士反而導致失誤，是因為他前往拜訪有原因，而導致失誤也有緣由。請允許我用比喻來說明。譬如善於射箭的人，發射的箭沒有不中的。即使是輕盈快速飛逝的鳥，也不能飛過他箭射的範圍。就像維摩詰辯才智慧深入，言語不會失去機會，所以五百阿羅漢都不敢窺視他的門徑。善業自認為智慧深入，辯才足以應付時機，所以直接前往，沒有疑慮。這是他前往的原因。然而當他進入觀想時，心順應法相；等到他出定時，情感就隨著事物而轉變。導致失誤，招致屈辱，實在是因為這個緣故。維摩詰認為善業自以為深入，卻違背了平等之理，所以這一章的言辭懇切而旨意深刻。各位聲聞弟子，他們的體悟並非兼備，而是各有偏頗的才能。因為他們偏頗的才能，所以稱他們為第一。所以五百弟子都自稱第一。』又，上面的四位聲聞還有特殊的功德，有供養者能得到現世的報應，所以單獨稱為四大聲聞。其餘的人沒有這種功德，所以稱為第一，而不稱為大。僧肇說：『須菩提，秦言為善吉，是弟子中解空第一的。』 『你去慰問維摩詰的疾病。』須菩提對佛說：『世尊，我不堪勝任前去慰問他的疾病。這是什麼原因呢？我記得過去我進入他的住所，向他乞食。』 僧肇說：『須菩提是得到無諍三昧（Arana Samadhi）的人中第一。無諍三昧，就是理解空性，沒有爭論之處，就是無諍。維摩詰的機智辯才難以抵擋，很少有人敢窺視他的門徑。而須菩提既然有這種禪定，又獨自能夠前往拜訪他，表面上是仗恃禪定。』便有了仗恃禪定的表現，以至於...

【English Translation】 Zhao said: 'Now I know that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are inferior, and I will no longer use them to persuade others.' Therefore, I am not fit to go and inquire about his illness. Commentary on the Vimalakirti Sutra, Volume 2 Taisho Tripitaka Volume 38 No. 1775 Commentary on the Vimalakirti Sutra Commentary on the Vimalakirti Sutra, Volume 3 (Chapter on Disciples) Selected by Shi Sengzhao of the Later Qin Dynasty The Buddha said to Subhuti (Subhuti, the disciple who is foremost in understanding emptiness): Kumarajiva said: 'Subhuti, in the Qin language, means 'good karma,' and he is the foremost in understanding emptiness. The reason why Subhuti's visit to the layman Vimalakirti led to failure is that there was a reason for his visit, and there was also a cause for the failure. Please allow me to explain with an analogy. For example, a skilled archer never misses his target. Even a light and swift bird cannot fly beyond the range of his arrow. Just like Vimalakirti's wisdom and eloquence are profound, and his words never miss the opportunity, so the five hundred Arhats dare not peek into his doorway. Subhuti thought that his intelligence was profound and his eloquence was sufficient to respond to the occasion, so he went straight ahead without doubt. This is the reason for his visit. However, when he enters contemplation, his mind conforms to the Dharma characteristics; when he comes out of Samadhi, his emotions change with things. The reason for the failure and humiliation is because of this. Vimalakirti believed that Subhuti thought he was profound, but he violated the principle of equality, so the words in this chapter are earnest and the meaning is profound. The realizations of the Śrāvaka disciples are not comprehensive, but each has a partial ability. Because of their partial ability, they are called the foremost. Therefore, the five hundred disciples all call themselves the foremost.' Moreover, the four Śrāvakas above also have special merits. Those who make offerings can receive rewards in this life, so they are called the Four Great Śrāvakas. The rest do not have this merit, so they are called the foremost, but not great. Sengzhao said: 'Subhuti, in the Qin language, means 'good fortune,' and he is the foremost in understanding emptiness among the disciples.' 'You go and inquire about Vimalakirti's illness.' Subhuti said to the Buddha: 'World Honored One, I am not capable of going to inquire about his illness. What is the reason for this? I remember that in the past I entered his residence and begged for food from him.' Sengzhao said: 'Subhuti is the foremost among those who have attained the Arana Samadhi (Arana Samadhi). Arana Samadhi is the understanding of emptiness, and there is no place for argument, which is Arana. Vimalakirti's wit and eloquence are difficult to resist, and few dare to peek into his doorway. Since Subhuti has this Samadhi, and he alone can visit him, it appears that he is relying on Samadhi.' Then there was the appearance of relying on Samadhi, so that...

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詰者。豈不有為然乎。

時維摩詰取我缽盛滿飯。

生曰。維摩跡在居士有吝惜之嫌。若未與食便詰之者。物或謂之然矣。故先取缽盛滿飯而不授之者。恐須菩提得缽便去不盡言論也。

謂我言唯須菩提若能于食等者諸法亦等。

生曰。茍恃定而來者。于定為不等矣。即以食詰之者。明於食亦不等也。不等於食豈等定哉。是都無所等也。既無所等。何有等定而可恃乎。

諸法等者于食亦等。

生曰。更申前語也。食事雖粗其理自妙。要當於諸法得等。然後可等之矣。

如是行乞乃可取食。

肇曰。須菩提以長者豪富自恣多懷貪吝不慮無常。今雖快意后必貧苦。愍其迷惑故多就乞食。次入凈名舍。其即取缽盛飯。未授之間譏其不等也。言萬法同相。準一可知。若於食等諸法亦等。諸法等者于食亦等。以此行乞乃可取食耳。曷為舍貧從富自生異想乎。生曰。用心如此。乃可恃以取我食也。意云不爾勿取之也。

若須菩提不斷淫怒癡亦不與俱。

什曰。得其真性則有而無。有而無則無所斷亦無所有。故能不斷而不俱也。肇曰。斷淫怒癡聲聞也。淫怒癡俱凡夫也。大士觀淫怒癡即是涅槃故不斷不俱。若能如是者乃可取食也。生曰。須菩提是斷淫怒癡人。原其恃

【現代漢語翻譯】 現代漢語譯本： 詰難者說：難道不是有這樣的情況嗎？ 當時維摩詰拿走我的缽，盛滿了飯。 生肇法師說：維摩詰的行為，在居士看來有吝嗇的嫌疑。如果還沒給食物就責問，人們或許會認為這是對的。所以先拿走缽盛滿飯而不給，是恐怕須菩提得了缽就走，不聽完他的言論。 維摩詰對我說：只有須菩提如果能對食物平等，那麼對諸法也能平等。 生肇法師說：如果依賴於禪定而來，那麼對於禪定來說就是不平等了。用食物來責問，說明對於食物也是不平等的。不等於食物，怎麼能等於禪定呢？這是什麼都不平等啊。既然什麼都不平等，又有什麼可以依賴的平等禪定呢？ 諸法平等，那麼對於食物也平等。 生肇法師說：這是更進一步申明前面的話。食物這件事雖然粗淺，但其中的道理卻很精妙。一定要在諸法上得到平等，然後才能在食物上平等。 像這樣行乞，才可以取食。 僧肇法師說：須菩提因為長者豪富，放縱自己，多懷貪婪吝嗇，不考慮無常。現在雖然得意，以後必定貧苦。憐憫他的迷惑，所以多次向他乞食。這次進入維摩詰的住所，維摩詰就拿走他的缽盛飯，還沒給的時候就譏諷他的不平等。說萬法同相，依據一個道理就可以知道。如果在食物上平等，那麼在諸法上也平等。諸法平等，那麼在食物上也平等。像這樣行乞，才可以取食啊。為什麼要捨棄貧窮而追逐富貴，自己產生不同的想法呢？生肇法師說：用心像這樣，才可以依賴你來取我的食物。意思是說，不這樣就不要取我的食物。 如果須菩提不斷除淫慾、嗔怒、愚癡，也不和它們同在。 鳩摩羅什法師說：得到它們的真性，那麼有也等於沒有。有也等於沒有，那麼就無所斷，也沒有所有。所以能不斷除也不和它們同在。僧肇法師說：斷除淫慾、嗔怒、愚癡是聲聞乘的做法。淫慾、嗔怒、愚癡同在是凡夫的做法。大士觀察淫慾、嗔怒、愚癡就是涅槃，所以不斷除也不和它們同在。如果能像這樣，才可以取食。生肇法師說：須菩提是斷除淫慾、嗔怒、愚癡的人，探究他所依賴的。

【English Translation】 English version: The questioner says: Isn't there such a case? At that time, Vimalakirti (name of a Buddhist figure, meaning 'undefiled fame') took my bowl and filled it with rice. Master Shengzhao said: Vimalakirti's behavior, in the eyes of a layman, has the suspicion of stinginess. If he questions before giving food, people might think it's right. So, taking the bowl and filling it with rice without giving it is because he fears that Subhuti (name of one of the principal disciples of the Buddha, meaning 'good existence') would leave with the bowl and not listen to his discourse. Vimalakirti said to me: Only if Subhuti can be equal regarding food, then he can also be equal regarding all dharmas (teachings or laws). Master Shengzhao said: If one relies on meditation to come, then for meditation it is unequal. Questioning about food shows that one is also unequal regarding food. If one is not equal regarding food, how can one be equal regarding meditation? This is being unequal in everything. Since one is unequal in everything, what equal meditation is there to rely on? If all dharmas are equal, then one is also equal regarding food. Master Shengzhao said: This is further clarifying the previous statement. Although the matter of food is crude, its principle is subtle. One must attain equality in all dharmas before one can be equal regarding food. Only by begging in this way can one take food. Master Sengzhao said: Subhuti, because of the wealth and extravagance of the elders, indulges himself, harbors greed and stinginess, and does not consider impermanence. Although he is now complacent, he will surely be poor and miserable in the future. Pitying his delusion, he often begs from him. This time, entering Vimalakirti's residence, Vimalakirti took his bowl and filled it with rice, and before giving it, he ridiculed his inequality. He said that all dharmas have the same appearance, and one can know it based on one principle. If one is equal regarding food, then one is also equal regarding all dharmas. If all dharmas are equal, then one is also equal regarding food. Only by begging in this way can one take food. Why abandon poverty and pursue wealth, creating different thoughts for oneself? Master Shengzhao said: Only with such intention can you rely on taking my food. The meaning is, if not, do not take my food. If Subhuti does not cut off lust, anger, and ignorance, he is also not with them. Master Kumarajiva (a Kuchean Buddhist monk, scholar, translator and missionary) said: Attaining their true nature, then having is equal to not having. Having is equal to not having, then there is nothing to cut off, and there is nothing possessed. Therefore, one can neither cut off nor be with them. Master Sengzhao said: Cutting off lust, anger, and ignorance is the practice of the Sravakas (a disciple of Buddha). Being with lust, anger, and ignorance is the practice of ordinary people. A Bodhisattva (a person who is able to reach nirvana but delays doing so out of compassion in order to save suffering beings) observes that lust, anger, and ignorance are Nirvana (a transcendent state in which there is neither suffering, desire, nor sense of self, and the subject is released from the effects of karma and the cycle of death and rebirth), so he neither cuts them off nor is with them. Only if one can be like this can one take food. Master Shengzhao said: Subhuti is a person who cuts off lust, anger, and ignorance, exploring what he relies on.

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定必以斷為不俱。故復就而詰之也。就詰之意轉使切也。若以斷為不俱者。非唯無有等定。于淫怒癡亦不斷矣。

不壞於身而隨一相。

什曰。身即一相。不待壞而隨也。肇曰。萬物齊旨。是非同觀一相也。然則身即一相。豈待壞身滅體然後謂之一相乎。身五陰身也。生曰。斷淫怒癡者則身壞泥洹也。泥洹無復無量身相為一相矣。不壞於身。事似乖之故云隨也。

不滅癡愛起于明脫。

肇曰。聲聞以癡曀智故癡滅而明。以愛繫心故愛解而脫。大士觀癡愛真相即是明脫故不滅癡愛而起明脫。生曰。身本從癡愛而有。故複次言之也。不復為癡所覆為明也。不復為愛所縛為脫也。

以五逆相而得解脫亦不解不縛。

肇曰。五逆真相即是解脫。豈有縛解之異耶。五逆罪之尤者解脫道之勝者。若能即五逆相而得解脫者。乃可取人之食也。生曰。既言于縛得脫。而五逆為縛之極。故復以之為言也。斯則解為不解縛為不縛。

不見四諦非不見諦。

肇曰。真見諦者非如有心之見。非如無心之不見也。

非得果。

生曰。于縛得解是見諦之功。復反之也。非不見諦是得果矣。故即翻之也。

非凡夫非離凡夫法。

肇曰。果諸道果也。不見四諦故非得果。非

【現代漢語翻譯】 現代漢語譯本 必定認為斷滅就是不俱有。所以再次就此詰問。就此詰問的意思是更加懇切。如果認為斷滅就是不俱有，那麼不僅沒有等同和確定，對於淫慾、憤怒、愚癡也無法斷除。

『不壞於身而隨一相』。

什法師說：『身就是一相，不需要等到壞滅才隨順。』肇法師說：『萬物齊一，是非以同一視角看待，就是一相。』既然如此，身就是一相，難道要等到身體壞滅、形體消失之後才稱之為一相嗎？身是指五陰之身。生法師說：『斷除淫慾、憤怒、愚癡，那麼身體壞滅就進入涅槃（Nirvana）。』涅槃沒有重複、沒有無量的身相，成為一相。不壞於身，事情似乎與之相悖，所以說隨順。

『不滅癡愛起于明脫』。

肇法師說：『聲聞（Śrāvaka）認為因為愚癡遮蔽智慧，所以滅除愚癡而生起光明；因為愛慾束縛內心，所以解除愛慾而得到解脫。大士（Mahāsattva）觀察愚癡和愛慾的真實相狀就是光明和解脫，所以不滅除愚癡和愛慾而生起光明和解脫。』生法師說：『身體本來是從愚癡和愛慾而產生的，所以再次說到它。不再被愚癡所覆蓋就是光明；不再被愛慾所束縛就是解脫。』

『以五逆相而得解脫亦不解不縛』。

肇法師說：『五逆（Pañcānantarya）的真實相狀就是解脫，哪裡有束縛和解脫的差別呢？五逆是罪惡中最嚴重的，解脫之道是最殊勝的。如果能夠從五逆的相狀中得到解脫，才可以接受別人的供養。』生法師說：『既然說到從束縛中得到解脫，而五逆是束縛的極致，所以再次用它來說明。那麼解脫就是不解脫，束縛就是不束縛。』

『不見四諦（catvāri āryasatyāni）非不見諦』。

肇法師說：『真正見到真諦的人，不是像有心之人的見，也不是像無心之人的不見。』

『非得果』。

生法師說：『從束縛中得到解脫是見到真諦的功用，現在又反過來說。非不見真諦就是得到果位了，所以就反過來說。』

『非凡夫非離凡夫法』。

肇法師說：『果，是各種道果。不見四諦，所以不是得到果位。

【English Translation】 English version It must be assumed that cessation is not co-present. Therefore, it is questioned again on this basis. The intention of questioning here is to make it more earnest. If cessation is considered not co-present, then not only is there no equality or certainty, but also lust, anger, and delusion cannot be eliminated.

'Not destroyed in the body, yet following a single aspect.'

Master Shi said, 'The body itself is a single aspect, not waiting to be destroyed to follow it.' Master Zhao said, 'All things are equal in purpose, and right and wrong are viewed from the same perspective, which is a single aspect.' Since this is the case, the body is a single aspect. Does it have to wait until the body is destroyed and the form disappears before it is called a single aspect? The body refers to the body of the five skandhas (pañca-skandha). Master Sheng said, 'Eliminating lust, anger, and delusion, then the body is destroyed and enters Nirvana (Nirvana).' Nirvana has no repetition and no immeasurable bodily forms, becoming a single aspect. Not destroyed in the body, the matter seems to contradict it, so it is said to follow.

'Not extinguishing ignorance and love, arising from clarity and liberation.'

Master Zhao said, 'Śrāvakas (Śrāvaka) believe that because ignorance obscures wisdom, they extinguish ignorance and give rise to clarity; because love binds the mind, they release love and attain liberation. Mahāsattvas (Mahāsattva) observe that the true nature of ignorance and love is clarity and liberation, so they do not extinguish ignorance and love but give rise to clarity and liberation.' Master Sheng said, 'The body originally arises from ignorance and love, so it is mentioned again. No longer being covered by ignorance is clarity; no longer being bound by love is liberation.'

'Attaining liberation through the aspect of the five heinous crimes, also not liberated, not bound.'

Master Zhao said, 'The true nature of the five heinous crimes (Pañcānantarya) is liberation. Where is the difference between bondage and liberation? The five heinous crimes are the most serious of sins, and the path of liberation is the most supreme. If one can attain liberation from the aspect of the five heinous crimes, then one can accept the offerings of others.' Master Sheng said, 'Since it is said that liberation is attained from bondage, and the five heinous crimes are the extreme of bondage, it is used again to illustrate. Then liberation is not liberation, and bondage is not bondage.'

'Not seeing the Four Noble Truths (catvāri āryasatyāni) is not not seeing the Truths.'

Master Zhao said, 'Those who truly see the Truths do not see like those with a mind, nor do they not see like those without a mind.'

'Not attaining the fruit.'

Master Sheng said, 'Attaining liberation from bondage is the function of seeing the Truths, but now it is said the opposite. Not not seeing the Truths is attaining the fruit, so it is said the opposite.'

'Not an ordinary person, not apart from the Dharma of ordinary persons.'

Master Zhao said, 'The fruit is the fruit of various paths. Not seeing the Four Noble Truths, therefore not attaining the fruit.

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不見諦故非凡夫。雖非凡夫而不離凡夫法。此乃平等之道也。生曰。見諦在人。故復論之也。

非聖人非不聖人。

肇曰。不離凡夫法非聖人也。道過三界非不聖人也。

雖成就一切法而離諸法相。

肇曰。不捨惡法而從善則一切諸法於何不成。諸法雖成而離其相。以離其相故則美惡斯成矣。生曰。人必成就於法故復極其勢也。

乃可取食。

肇曰。若能備如上說乃可取食。

若須菩提不見佛不聞法。

肇曰。猶誨以平等也。夫若能齊是非一好醜者。雖覆上同如來。不以為尊。下等六師。不以為卑。何則天地一指萬物一觀。邪正雖殊其性不二。豈有如來獨尊而六師獨卑乎。若能同彼六師不見佛不聞法。因其出家隨其所墮而不以為異者。乃可取食也。此蓋窮理盡性極無方之說也。善惡反論而不違其常。邪正同辯而不喪其真。斯可謂平等正化莫二之道乎。生曰。此一階使言反而理順也。茍體空內明。不以言反惑意矣。須菩提見佛聞法者。而言不見佛不聞法。言正反也。若以無佛可見為不見佛。無法可聞為不聞法。則順理矣。

彼外道六師富蘭那迦葉。

什曰。迦葉母姓也。富蘭那字也。其人起邪見。謂一切法無所有。如虛空不生滅也。肇曰。姓迦葉字富蘭

【現代漢語翻譯】 現代漢語譯本 『不見諦故非凡夫』，因為沒有證悟真諦，所以不是凡夫俗子。『雖非凡夫而不離凡夫法』，雖然不是凡夫，但並沒有脫離凡夫所處的世間法則。『此乃平等之道也』，這就是平等之道。生曰：『見諦在人，故復論之也』，證悟真諦在於個人，所以再次討論這個問題。

『非聖人非不聖人』。

肇曰：『不離凡夫法非聖人也。道過三界非不聖人也。』 意思是說，沒有脫離凡夫俗子的法則，就不是聖人；證悟的道超越了欲界、色界、無色界這三界，就不能說不是聖人。

『雖成就一切法而離諸法相』。

肇曰：『不捨惡法而從善則一切諸法於何不成。諸法雖成而離其相。以離其相故則美惡斯成矣。』意思是說，如果不捨棄惡法而趨向善法，那麼一切諸法又怎麼能成就呢？諸法雖然成就，但要遠離對諸法表象的執著。因為遠離了對錶象的執著，那麼美與惡才能成立。生曰：『人必成就於法故復極其勢也』，人必須成就於法，所以要極力強調這一點。

『乃可取食』。

肇曰：『若能備如上說乃可取食』，如果能夠完全做到上面所說的，才可以接受供養。

『若須菩提不見佛不聞法』。

肇曰：『猶誨以平等也。夫若能齊是非一好醜者。雖覆上同如來。不以為尊。下等六師。不以為卑。何則天地一指萬物一觀。邪正雖殊其性不二。豈有如來獨尊而六師獨卑乎。若能同彼六師不見佛不聞法。因其出家隨其所墮而不以為異者。乃可取食也。此蓋窮理盡性極無方之說也。善惡反論而不違其常。邪正同辯而不喪其真。斯可謂平等正化莫二之道乎。』意思是說，這仍然是在教導平等。如果能夠齊同是非，統一好醜，即使向上與如來相同，也不認為自己尊貴；向下與六師（外道六師）相同，也不認為自己卑賤。為什麼呢？因為天地可以用一個手指來指代，萬物可以用一種觀點來看待。邪與正雖然不同，但其本性沒有兩樣。難道有如來獨自尊貴而六師獨自卑賤的道理嗎？如果能夠像那些六師一樣，『不見佛不聞法』，因為出家而隨其所墮落的境界也不認為有什麼不同，才可以接受供養。這大概是窮究事理，盡其本性，達到無方之境的說法。善與惡反向論述而不違背其常理，邪與正一同辯論而不喪失其真性。這可以說是平等正化，沒有第二條道路了。生曰：『此一階使言反而理順也。茍體空內明。不以言反惑意矣。須菩提見佛聞法者。而言不見佛不聞法。言正反也。若以無佛可見為不見佛。無法可聞為不聞法。則順理矣。』意思是說，這一層意思是使言語反過來說，而道理卻順暢了。如果能夠體會空性，內心明澈，就不會被相反的言語迷惑。須菩提（Subhuti）明明是見佛聞法的人，卻說他『不見佛不聞法』，這是正反兩方面的說法。如果認為沒有佛可以見，所以是『不見佛』；沒有法可以聽，所以是『不聞法』，那麼就合乎道理了。

『彼外道六師富蘭那迦葉』。

什曰：『迦葉母姓也。富蘭那字也。其人起邪見。謂一切法無所有。如虛空不生滅也。』鳩摩羅什(Kumarajiva)說：『迦葉（Kasyapa）是母親的姓，富蘭那（Purana）是他的名字。這個人產生邪見，認為一切法都是空無所有的，就像虛空一樣不生不滅。』肇曰：『姓迦葉字富蘭』，肇法師說：『姓迦葉（Kasyapa），字富蘭（Purana）。』

【English Translation】 English version 'Not seeing the truth, therefore not an ordinary person.' Because one has not realized the truth, one is not a common mortal. 'Although not an ordinary person, one does not depart from the laws of ordinary people.' Although not an ordinary person, one has not escaped the worldly principles that govern ordinary people. 'This is the path of equality.' This is the path of equality. Sheng said, 'Seeing the truth lies within a person, therefore it is discussed again.' Realizing the truth lies within the individual, hence the renewed discussion.

'Neither a sage nor not a sage.'

Zhao said, 'Not departing from the laws of ordinary people is not a sage. The path that transcends the three realms is not not a sage.' This means that not departing from the laws of ordinary mortals means one is not a sage; the realized path transcends the Desire Realm, the Form Realm, and the Formless Realm, so one cannot say one is not a sage.

'Although accomplishing all dharmas, one is detached from the characteristics of all dharmas.'

Zhao said, 'If one does not abandon evil dharmas and instead follows good, then how can all dharmas be accomplished? Although all dharmas are accomplished, one is detached from their characteristics. Because one is detached from their characteristics, then beauty and ugliness can be established.' This means that if one does not abandon evil dharmas and instead turns to good dharmas, how can all dharmas be accomplished? Although all dharmas are accomplished, one must be detached from attachment to the appearances of all dharmas. Because one is detached from attachment to appearances, then good and evil can be established. Sheng said, 'People must accomplish the Dharma, so this point is emphasized.' People must accomplish the Dharma, so it is important to emphasize this point.

'Then one may take food.'

Zhao said, 'If one can fully accomplish what is said above, then one may accept offerings.'

'If Subhuti (須菩提) does not see the Buddha and does not hear the Dharma.'

Zhao said, 'This is still teaching equality. If one can equalize right and wrong, unify good and bad, even if one is the same as the Tathagata (如來) above, one does not consider oneself superior; even if one is the same as the six teachers (外道六師) below, one does not consider oneself inferior. Why? Because heaven and earth can be pointed to with one finger, and all things can be viewed with one perspective. Although evil and righteousness are different, their nature is not different. How can the Tathagata be uniquely superior and the six teachers uniquely inferior? If one can be like those six teachers, 'not seeing the Buddha and not hearing the Dharma,' and not consider it different because one has left home and fallen into that state, then one may accept offerings. This is probably a saying that explores the principles, exhausts the nature, and reaches the realm of no direction. Good and evil are discussed in reverse without violating their constancy, and evil and righteousness are debated together without losing their truth. This can be called equal and correct transformation, the path of no second. Sheng said, 'This level makes the words reversed, but the principle is smooth. If one can understand emptiness and have inner clarity, one will not be confused by reversed words. Subhuti (須菩提), who sees the Buddha and hears the Dharma, is said to 'not see the Buddha and not hear the Dharma.' The words are reversed. If one considers that there is no Buddha to see, so one 'does not see the Buddha'; there is no Dharma to hear, so one 'does not hear the Dharma,' then it is reasonable.'

'Those six heretical teachers, Purana Kasyapa (富蘭那迦葉).'

Kumarajiva (鳩摩羅什) said, 'Kasyapa (迦葉) is the mother's surname, and Purana (富蘭那) is the given name. This person arose with wrong views, claiming that all dharmas are empty and without substance, like the void, neither arising nor ceasing.' Zhao said, 'The surname is Kasyapa (迦葉) and the given name is Purana (富蘭那).'

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那。其人起邪見。謂一切法斷滅性空。無君臣父子忠孝之道也。

末伽梨拘賒梨子。

什曰。末伽梨字也。拘賒梨是其母也。其人起見云。眾生罪垢無因無緣也。肇曰。末伽梨字也。拘賒梨其母名也。其人起見謂。眾生苦樂不因行得。自然耳也。

刪阇夜毗羅胝子。

什曰。刪阇夜字也。毗羅胝母名也。其人起見謂。要久逕生死彌歷劫數然後自盡苦際也。肇曰。刪阇夜字也。毗羅胝其母名也。其人謂。道不須求。逕生死劫數苦儘自得。如轉縷丸于高山縷儘自止。何假求耶。

阿耆多翅舍欽婆羅。

什曰。阿耆多翅舍字也。欽婆羅粗衣也。其人起見非因計因。著粗皮衣及拔髮煙燻鼻等以諸苦行為道也。肇曰。阿耆多字也。翅舍欽婆羅粗弊衣名也。其人著弊衣自拔髮。五熱炙身以苦行為道。謂今身並受苦。後身常樂者也。

迦羅鳩馱迦旃延。

什曰。外道字也。其人應物起見。若人問言有耶答言有。問言無耶答言無也。肇曰。姓迦旃延。字迦羅鳩馱。其人謂諸法亦有相亦無相。

尼犍陀若提子等。

什曰。尼犍字也。陀若提母名也。其人起見謂。罪福苦樂盡由前世。要當必償。今雖行道不能中斷。此六師盡起邪見。裸形苦行自稱一切智。大同而小異耳。凡

【現代漢語翻譯】 現代漢語譯本： 『那，其人起邪見，謂一切法斷滅性空，無君臣父子忠孝之道也。』——那個人產生了邪見，認為一切事物都是斷滅、空無自性的，沒有君臣、父子之間的忠孝倫理道德。

『末伽梨拘賒梨子。』（Makali Gosaliputta）

鳩摩羅什（Kumarajiva）說：『末伽梨（Makali）是他的名字，拘賒梨（Gosaliputta）是他的母親的名字。』這個人產生了這樣的見解：眾生的罪惡和污垢沒有原因，也沒有條件。僧肇說：『末伽梨（Makali）是他的名字，拘賒梨（Gosaliputta）是他的母親的名字。』這個人產生了這樣的見解：眾生的苦樂不是由行為造成的，而是自然而然的。

『刪阇夜毗羅胝子。』（Sanjaya Belatthaputta）

鳩摩羅什（Kumarajiva）說：『刪阇夜（Sanjaya）是他的名字，毗羅胝（Belatthaputta）是母親的名字。』這個人產生了這樣的見解：必須要經歷長久的生死輪迴，歷經無數劫數，然後才能自然地結束痛苦的境地。僧肇說：『刪阇夜（Sanjaya）是他的名字，毗羅胝（Belatthaputta）是母親的名字。』這個人認為，道不需要去尋求，經歷生死劫數，痛苦自然會結束，就像在高山上滾動線團，線用完了自然就會停止，何必去尋求呢？

『阿耆多翅舍欽婆羅。』（Ajita Kesakambali）

鳩摩羅什（Kumarajiva）說：『阿耆多翅舍（Ajita Kesakambali）是他的名字，欽婆羅（Kesakambali）是粗布衣的意思。』這個人產生了非因計因的見解，穿著粗糙的皮衣，以及拔頭髮、用煙燻鼻子等，以各種苦行作為修道的方式。僧肇說：『阿耆多（Ajita）是他的名字，翅舍欽婆羅（Kesakambali）是粗陋破舊的衣服的名字。』這個人穿著破舊的衣服，自己拔頭髮，用五種熱源燒烤身體，以苦行作為修道的方式，認為今生承受痛苦，來世就能永遠快樂。

『迦羅鳩馱迦旃延。』（Pakudha Kaccayana）

鳩摩羅什（Kumarajiva）說：『這是外道的名字。』這個人根據不同的情況產生不同的見解。如果有人問『有嗎？』他就回答『有』。如果有人問『沒有嗎？』他就回答『沒有』。僧肇說：『姓迦旃延（Kaccayana），字迦羅鳩馱（Pakudha）。』這個人認為諸法既有相，也沒有相。

『尼犍陀若提子等。』（Nigantha Nataputta）

鳩摩羅什（Kumarajiva）說：『尼犍（Nigantha）是他的名字，陀若提（Nataputta）是母親的名字。』這個人產生了這樣的見解：罪惡、福報、痛苦、快樂都由前世決定，必須要償還。即使今生修行，也不能中斷。這六師都產生了邪見，裸露身體，進行苦行，自稱擁有一切智慧，大體相同而略有差異。 凡

【English Translation】 English version: 『Then, that person arose with wrong views, saying that all dharmas are of a nature of annihilation and emptiness, and that there is no way of loyalty and filial piety between ruler and subject, father and son.』—That person arose with wrong views, thinking that all things are annihilated and empty of self-nature, and that there is no ethical morality of loyalty and filial piety between ruler and subject, father and son.

『Makali Gosaliputta.』 (Makali Gosaliputta)

Kumarajiva said: 『Makali (Makali) is his name, Gosaliputta (Gosaliputta) is his mother's name.』 This person arose with the view that the sins and defilements of sentient beings have no cause and no condition. Sengzhao said: 『Makali (Makali) is his name, Gosaliputta (Gosaliputta) is his mother's name.』 This person arose with the view that the suffering and happiness of sentient beings are not caused by actions, but are natural.

『Sanjaya Belatthaputta.』 (Sanjaya Belatthaputta)

Kumarajiva said: 『Sanjaya (Sanjaya) is his name, Belatthaputta (Belatthaputta) is his mother's name.』 This person arose with the view that one must go through a long cycle of birth and death, and go through countless kalpas, before naturally ending the state of suffering. Sengzhao said: 『Sanjaya (Sanjaya) is his name, Belatthaputta (Belatthaputta) is his mother's name.』 This person believed that the path does not need to be sought, and that suffering will naturally end after experiencing the kalpas of birth and death, just like rolling a ball of thread on a high mountain, and it will stop when the thread runs out, so why seek it?

『Ajita Kesakambali.』 (Ajita Kesakambali)

Kumarajiva said: 『Ajita Kesakambali (Ajita Kesakambali) is his name, Kesakambali (Kesakambali) means coarse cloth clothing.』 This person arose with the view of taking non-cause as cause, wearing rough leather clothing, and pulling out hair, smoking the nose with smoke, etc., using various ascetic practices as a way of cultivation. Sengzhao said: 『Ajita (Ajita) is his name, Kesakambali (Kesakambali) is the name of coarse and tattered clothing.』 This person wore tattered clothes, plucked his own hair, and burned his body with five heats, using ascetic practices as a way of cultivation, believing that suffering in this life would lead to eternal happiness in the next life.

『Pakudha Kaccayana.』 (Pakudha Kaccayana)

Kumarajiva said: 『This is the name of a heretic.』 This person arose with different views depending on the situation. If someone asked 『Is there?』, he would answer 『Yes』. If someone asked 『Is there not?』, he would answer 『No』. Sengzhao said: 『The surname is Kaccayana (Kaccayana), and the given name is Pakudha (Pakudha).』 This person believed that all dharmas both have characteristics and do not have characteristics.

『Nigantha Nataputta, etc.』 (Nigantha Nataputta)

Kumarajiva said: 『Nigantha (Nigantha) is his name, Nataputta (Nataputta) is his mother's name.』 This person arose with the view that sins, blessings, suffering, and happiness are all determined by previous lives and must be repaid. Even if one cultivates in this life, it cannot be interrupted. These six teachers all arose with wrong views, bared their bodies, practiced asceticism, and claimed to have all wisdom, being largely the same but slightly different. All

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有三種六師。合十八部。第一自稱一切智。第二得五通。第三誦四韋陀經。上說六師是第一部也。肇曰。尼犍陀其出家總名也。如佛法出家名沙門。若提母名也。其人謂。罪福苦樂本自有定因。要當必受。非行道所能斷也。六師佛未出世時皆道王天竺也。

是汝之師因其出家。

生曰。既不見佛聞法。是受道于邪見之師。因其得為邪出家也。順在六師之理是悟之所由為師又從以成出家道也。

彼師所墮汝亦隨墮乃可取食。

肇曰。生隨邪見。死墮惡道。生曰。既以師彼。彼墮三惡道。不得不隨其墮也。順在若師六師理為出家者雖三惡道而不乖墮也。別本云。不見佛乃至隨六師所墮。什曰。因其見異故誨令等觀也。若能不見佛勝於六師。從其出家與之為一不壞異相者。乃可取食也。

若須菩提入諸邪見不到彼岸。

什曰。此以下明其未應平等則未出眾累。故言入邪見。住八難同煩惱具此眾惡乖彼眾善。下句儘是其所不得也。肇曰。彼岸實相岸也。惑者以邪見為邪彼岸為正。故舍此邪見適彼岸耳。邪見彼岸本性不殊。曷為舍邪而欣彼岸乎。是以入諸邪見不入彼岸者。乃可取食也。自六師以下至乎不得滅度。類生逆談以成大順。庶通心君子有以標其玄旨而遺其所是也。生曰。師邪見師

【現代漢語翻譯】 現代漢語譯本 有三種六師（外道宗師的統稱）。合為十八部。第一種自稱一切智者。第二種獲得五神通。第三種誦讀四韋陀經。上面說的六師是第一部。肇法師說：『尼犍陀（耆那教）是其出家的總稱。如同佛法出家稱為沙門。若提母是其人的名字。其人認為，罪、福、苦、樂本來就有一定的因果，一定要承受，不是修行所能斷除的。六師在佛陀未出世時，都是統治天竺的國王。』

『是你的老師因為他出家。』

生法師說：『既然沒有見到佛，沒有聽聞佛法，就是接受了邪見的老師的教導。因為他而邪見出家。順從六師的道理，是領悟的途徑，因為老師又因此成就出家之道。』

『他的老師所墮落的，你也跟隨墮落才可以接受供養。』

肇法師說：『跟隨邪見，死後墮入惡道。』生法師說：『既然以他為師，他墮入三惡道，不得不跟隨他墮落。』順從六師的道理而出家的人，即使墮入三惡道也不算違背。別的版本說：『不見佛，乃至跟隨六師所墮落。』鳩摩羅什法師說：『因為他們見解不同，所以教誨他們平等看待。』如果不能不見佛而勝過六師，跟隨他出家，與他合為一體，不破壞不同的表象，才可以接受供養。

『如果須菩提進入各種邪見，就無法到達彼岸（涅槃）。』

鳩摩羅什法師說：『這以下說明他還沒有達到平等，所以沒有脫離眾多的束縛。所以說進入邪見，住在八難（沒有機會見佛聞法的地方），具備各種煩惱，具備各種惡行，違背各種善行。』下句說的都是他所不能得到的。肇法師說：『彼岸是實相的彼岸。迷惑的人以邪見為邪，以彼岸為正。所以捨棄這個邪見而適應那個彼岸。邪見的彼岸和本性沒有區別。為什麼要捨棄邪見而欣求彼岸呢？所以進入各種邪見而沒有進入彼岸的人，才可以接受供養。』從六師以下直到不得滅度，類似逆向的談論來成就大的順應。希望通達心性的君子能夠標明其玄妙的宗旨而遺忘其所認定的。生法師說：『以邪見為師』

【English Translation】 English version There are three types of the Six Teachers (a general term for non-Buddhist masters). Combined, they form eighteen schools. The first claims to be all-knowing. The second possesses the five supernormal powers. The third recites the four Vedas. The Six Teachers mentioned above belong to the first group. Master Zhao said: 'Nigantha (Jainism) is the general term for their renunciation. Just as in Buddhism, renunciation is called Shramana. Rotimat is the name of a person. This person believes that sin, merit, suffering, and joy inherently have fixed causes and effects, which must be endured and cannot be eliminated through practice. The Six Teachers, before the Buddha appeared in the world, were all kings ruling in India.'

'It is your teacher because of his renunciation.'

Master Sheng said: 'Since he has not seen the Buddha and has not heard the Dharma, he has accepted the teachings of a teacher with wrong views. Because of him, he renounced with wrong views. Following the principles of the Six Teachers is a path to enlightenment, because the teacher also achieves the path of renunciation through this.'

'What his teacher falls into, you also follow into, then you may accept offerings.'

Master Zhao said: 'Following wrong views, after death, one falls into evil realms.' Master Sheng said: 'Since he is your teacher, and he falls into the three evil realms, you have no choice but to follow him into them.' Those who renounce following the principles of the Six Teachers, even if they fall into the three evil realms, are not considered to be deviating. Another version says: 'Not seeing the Buddha, even following what the Six Teachers fall into.' Kumarajiva said: 'Because their views are different, they are taught to view them equally.' If one cannot not see the Buddha and surpass the Six Teachers, follow him in renunciation, become one with him, and not destroy the different appearances, then one may accept offerings.

'If Subhuti enters into various wrong views, he cannot reach the other shore (Nirvana).'

Kumarajiva said: 'What follows explains that he has not yet attained equality, so he has not escaped the many bonds. Therefore, it is said that he enters into wrong views, dwells in the eight difficulties (places where there is no opportunity to see the Buddha and hear the Dharma), possesses various afflictions, possesses various evil deeds, and violates various good deeds.' The following sentences all describe what he cannot obtain. Master Zhao said: 'The other shore is the other shore of true reality. Those who are deluded consider wrong views as wrong and the other shore as right. Therefore, they abandon this wrong view and adapt to that other shore. The other shore of wrong views and the original nature are no different. Why abandon wrong views and rejoice in the other shore? Therefore, those who enter into various wrong views and do not enter the other shore may accept offerings.' From the Six Teachers onwards to not attaining liberation, it is similar to talking in reverse to achieve great compliance. It is hoped that gentlemen who understand the nature of the mind can mark its profound purpose and forget what they consider to be right. Master Sheng said: 'Taking wrong views as a teacher'

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則入諸邪見矣。到于彼岸本由正見。入邪見者則不到也。順在解邪見理為入也既入其理即為彼岸無復彼岸之可到。

住於八難不得無難。

肇曰。夫見難為難者。必舍難而求無難也。若能不以難為難。故能住于難。不以無難為無難故不得於無難也。生曰。既入邪見便生八難。不得無難處也。順在已解邪見便得住八難理中無復無難之可得也。

同於煩惱離清凈法。

肇曰。夫能悟惱非惱。則雖惱而凈。若以凈為凈。則雖凈而惱。是以同惱而離凈者。乃所以常凈也。生曰。入邪見在八難生者。便無結不起。為煩惱所牽。不能得自異之也。愈遠清凈法矣。順在既住八難理中心與煩惱理冥即之為凈無復凈之不可離也。

汝得無諍三昧。

什曰。無諍有二。一以三昧力將護眾生令不起諍心。二隨順法性無違無諍。善業常自謂深達空法無所違諍。今不順平等而云無諍者。則與眾生無差也。

一切眾生亦得是定。

肇曰。善吉之與眾生性常自一。曷為善吉獨得而群生不得乎。此明性本不偏也。善吉於五百弟子中解空第一。常善順法相無違無諍。內既無諍外亦善順群心令無諍訟。得此定名無諍三昧也。生曰。上詰其恃定不等。是言其不得定也。意雖在此而未指斥。是以終就其事以貶

【現代漢語翻譯】 現代漢語譯本：那麼就會陷入各種邪見之中了。到達彼岸本來應該依靠正見。陷入邪見的人是無法到達彼岸的。順從並執著于對邪見的理解，就是陷入邪見。一旦陷入邪見的道理之中，那麼彼岸也就沒有到達的意義了。 安住於八難之中，就無法脫離八難。 肇法師說：認為八難是困難的人，必定會捨棄八難而尋求沒有困難的境界。如果能夠不把八難當作困難，所以才能安住於八難之中。不把沒有困難當作沒有困難，所以就無法得到沒有困難的境界。生法師說：既然陷入邪見，就會產生八難，無法得到沒有困難的處境。順從並執著于對邪見的理解，就能安住於八難的道理之中，那麼也就沒有沒有困難可以得到的了。 等同於煩惱，遠離清凈之法。 肇法師說：如果能夠領悟煩惱並非真正的煩惱，那麼即使身處煩惱之中也是清凈的。如果認為清凈是真正的清凈，那麼即使身處清凈之中也是煩惱的。因此，與煩惱等同而遠離清凈的人，才是真正能夠保持清凈的人。生法師說：陷入邪見，身處八難的人，就不會沒有煩惱生起，會被煩惱所牽引，無法使自己與煩惱不同。就會越來越遠離清凈之法。順從並執著于安住於八難的道理之中，內心與煩惱的道理相契合，那麼煩惱即是清凈，也就沒有清凈可以遠離了。 你得到了無諍三昧（Aruṇāvatī samādhi，不爭論的禪定）。 鳩摩羅什（Kumārajīva）說：無諍有兩種。一種是用三昧的力量來保護眾生，使他們不生起爭論之心。另一種是隨順法性，沒有違背也沒有爭論。善業常常自認為深刻理解了空性之法，沒有什麼可以違背和爭論的。現在不順從平等之理卻說沒有爭論，那麼就與眾生沒有差別了。 一切眾生也能得到這種禪定。 肇法師說：善吉（Śubhagupta）與眾生的本性本來就是一樣的，為什麼善吉能夠獨自得到而眾生卻不能得到呢？這說明本性本來就是沒有偏頗的。善吉在五百弟子中是理解空性第一的人，常常善於順應法相，沒有違背也沒有爭論。內心沒有爭論，外在也能善於順應眾生的心意，使他們沒有爭訟。得到這種禪定，名字叫做無諍三昧。生法師說：上面責問他依仗禪定而認為自己與眾生不同，這是說他沒有得到禪定。意思雖然在這裡，但還沒有直接指出來，所以最終還是就這件事來貶低他。

【English Translation】 English version: Then you will fall into various wrong views. Reaching the other shore originally depends on right view. Those who fall into wrong views cannot reach the other shore. To comply with and cling to the understanding of wrong views is to fall into them. Once you fall into the principles of wrong views, then the other shore has no meaning to reach. Dwelling in the Eight Difficulties, one cannot be without difficulties. Master Zhao said: Those who see the Eight Difficulties as difficulties will surely abandon the difficulties and seek a state without difficulties. If one can not regard the difficulties as difficulties, then one can dwell in the difficulties. If one does not regard the absence of difficulties as the absence of difficulties, then one cannot attain the absence of difficulties. Master Sheng said: Since one falls into wrong views, the Eight Difficulties will arise, and there will be no place without difficulties. To comply with and cling to the understanding of wrong views, one can dwell in the principles of the Eight Difficulties, and then there is no absence of difficulties to be attained. Being the same as afflictions, one is separated from pure Dharma. Master Zhao said: If one can realize that afflictions are not truly afflictions, then even in afflictions, one is pure. If one regards purity as true purity, then even in purity, one is afflicted. Therefore, those who are the same as afflictions and separated from purity are truly able to maintain purity. Master Sheng said: Those who fall into wrong views and dwell in the Eight Difficulties will inevitably have afflictions arising, being led by afflictions, unable to differentiate themselves from them. They will become increasingly distant from pure Dharma. To comply with and cling to dwelling in the principles of the Eight Difficulties, one's mind is in harmony with the principles of afflictions, then afflictions are purity, and there is no purity to be separated from. You have attained the Aruṇāvatī samādhi (samādhi of non-contention). Kumārajīva said: There are two kinds of non-contention. One is to use the power of samādhi to protect sentient beings, so that they do not give rise to contentious minds. The other is to accord with the nature of Dharma, without contradiction or contention. Śubhagupta often thinks that he has deeply understood the Dharma of emptiness, and there is nothing to contradict or contend with. Now, not complying with the principle of equality but saying there is no contention, then there is no difference between him and sentient beings. All sentient beings can also attain this samādhi. Master Zhao said: Śubhagupta and the nature of sentient beings are originally the same. Why can Śubhagupta attain it alone, while sentient beings cannot? This shows that the nature is originally without bias. Śubhagupta is the foremost in understanding emptiness among the five hundred disciples, and he is often good at complying with the characteristics of Dharma, without contradiction or contention. Inwardly, there is no contention, and outwardly, he is also good at complying with the minds of sentient beings, so that they have no disputes. Attaining this samādhi is called the Aruṇāvatī samādhi. Master Sheng said: The above questions him for relying on samādhi and thinking that he is different from sentient beings, which means that he has not attained samādhi. Although the meaning is here, it has not been directly pointed out, so in the end, he is still belittled on this matter.

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之焉。須菩提若得此定。眾生無有不得之者也。順在彼之不得亦是此得也則無異矣。

其施汝者不名福田。

肇曰。我受彼施令彼獲大福。故名福田耳。猶大觀之。彼我不異。誰為福者。誰為田者。

供養汝者墮三惡道。

肇曰。五逆之損供養之益大觀正齊。未覺其異。若五逆而可墮。供養亦墮也。生曰。報應影響若合符契。茍施邪見之人則致邪見之報而墮在三惡道也。報以邪見者言無福田也。既無福田何有可名哉。順在終獲正見則解無有福田可名得出三惡道而不異墮也。

為與眾魔共一手作諸勞侶。

肇曰。眾魔四魔也。共為□塵勞之黨侶也。生曰。施能造果謂之為業。若於業生邪致受三界報者。為勞苦眾生也。斯則邪見與業為侶。然後得之三界報矣。而此業成勞乃與魔所作同。故云共一手。順在既得正見不異於魔所作勞侶也。

汝與眾魔及諸塵勞等無有異。

肇曰。既為其侶。安得有異。夫以無異故能成其異也。生曰。若受施而使施主得邪見報者。是害其慧命為內外魔也。順在令彼獲等則生其惠心必不見與害者殊也。

於一切眾生而有怨心。

生曰。害其慧命為魔者。怨之甚者也。順在起彼惠心是親友之義而不見異於怨也。

謗諸佛毀於法

【現代漢語翻譯】 之焉。須菩提（Subhuti）若得此定，眾生無有不得之者也。順在彼之不得亦是此得也則無異矣。

其施汝者不名福田（blessing field）。

肇曰：我受彼施令彼獲大福，故名福田耳。猶大觀之，彼我不異，誰為福者，誰為田者？

供養汝者墮三惡道（three evil realms）。

肇曰：五逆之損供養之益大觀正齊，未覺其異。若五逆而可墮，供養亦墮也。生曰：報應影響若合符契，茍施邪見之人則致邪見之報而墮在三惡道也。報以邪見者言無福田也。既無福田何有可名哉。順在終獲正見則解無有福田可名得出三惡道而不異墮也。

為與眾魔共一手作諸勞侶。

肇曰：眾魔四魔也。共為□塵勞之黨侶也。生曰：施能造果謂之為業。若於業生邪致受三界報者，為勞苦眾生也。斯則邪見與業為侶。然後得之三界報矣。而此業成勞乃與魔所作同。故云共一手。順在既得正見不異於魔所作勞侶也。

汝與眾魔及諸塵勞等無有異。

肇曰：既為其侶，安得有異。夫以無異故能成其異也。生曰：若受施而使施主得邪見報者，是害其慧命為內外魔也。順在令彼獲等則生其惠心必不見與害者殊也。

於一切眾生而有怨心。

生曰：害其慧命為魔者，怨之甚者也。順在起彼惠心是親友之義而不見異於怨也。

謗諸佛毀於法

【English Translation】 English version: If Subhuti (Subhuti) attains this samadhi, all beings will attain it as well. If their non-attainment is also considered attainment, then there is no difference.

Those who give to you are not named 'field of blessing' (blessing field).'

Zhao said: 'I receive their offerings so that they may obtain great blessings, therefore it is called 'field of blessing'. From a grand perspective, there is no difference between them and me. Who is the blessed one? Who is the field?'

Those who make offerings to you will fall into the three evil realms (three evil realms).'

Zhao said: 'The harm of the five rebellious acts and the benefit of offerings are equally balanced from a grand perspective, and no difference is perceived. If one can fall due to the five rebellious acts, then one can also fall due to offerings.' Sheng said: 'Retribution is like an echo, like a matching tally. If one gives to those with wrong views, they will receive the retribution of wrong views and fall into the three evil realms. To repay with wrong views is to say there is no field of blessing. Since there is no field of blessing, what can be named? If one ultimately attains right view, then one understands that there is no field of blessing to be named, and one can escape the three evil realms without falling.'

It is to join hands with all demons and become companions in all toils.

Zhao said: 'The 'all demons' are the four demons. Together they are companions in the defilements of the world.' Sheng said: 'Giving that can create results is called karma. If one generates wrong views from karma and receives the retribution of the three realms, one becomes a toiling being. Thus, wrong views are companions with karma, and then one receives the retribution of the three realms. This karma and toil are the same as what demons do, therefore it is said 'join hands'. If one attains right view, it is no different from the toil of demons.'

You are no different from all demons and all defilements.

Zhao said: 'Since you are their companion, how can there be any difference? It is because there is no difference that difference can be achieved.' Sheng said: 'If receiving offerings causes the giver to receive the retribution of wrong views, it is harming their wisdom-life and is an internal and external demon. If one causes them to obtain equality, then their wisdom-mind will arise, and they will certainly not see any difference from the harmer.'

Harboring resentment towards all beings.

Sheng said: 'Harming their wisdom-life and being a demon is the greatest resentment.' If one arouses their wisdom-mind, it is the meaning of a close friend, and one sees no difference from resentment.

Slandering all Buddhas and destroying the Dharma.

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。

肇曰。怨親之心譭譽之意美惡一致。孰云其異。茍曰不異亦何為不同焉。

不入眾數終不得滅度。

生曰。為害之由由乎謗佛毀法。斯人則為不入四眾數矣。順在親友之義以嘆佛譽法為體亦不異謗。故云謗也。

汝若如是乃可取食。

什曰。汝若自知有過如是之深者。乃可取食也。肇曰。犯重罪者不得入賢聖眾數。終不得滅度。若能備如上惡乃可取食也。何者夫舍惡從善人之常情耳。然則是非逕心猶未免於累。是以等觀者以存善為患。故舍善以求宗。以舍惡為累。故即惡而反本。然則即惡有忘累之功。舍善有無染之勛。故知同善未為得。同惡未為失。凈名言意似在此乎。

時我世尊聞此恾然不識是何言。

生曰。若以語言之。我則不然。就意而取。已所不及。故竟不識是何言。

不知以何答便置缽欲出其舍。

肇曰。凈名言逆而理順善吉似未思其言。故不識是何說。便舍缽而欲出也。生曰。進退無據故不知以何答。則有屈矣。向言若爾乃可取食。不爾故不取也。有屈便應輸缽。故置之慾出。

維摩詰言唯須菩提取缽勿懼。

生曰。懼無答而置缽。即復著言相矣。欲解此滯使得取缽。故先言取缽勿懼也。

于意云何如來所作化人若以是

【現代漢語翻譯】 現代漢語譯本： 肇曰：怨恨親近之人、讚美詆譭之意、美好醜惡之分，本應一致，為何說它們不同呢？如果說它們沒有不同，又為何會有不同之處呢？ 不入于大眾之數，終究無法得到解脫。 生曰：為害的原因在於誹謗佛、詆譭佛法。這樣的人就不屬於四眾（比丘、比丘尼、優婆塞、優婆夷）之列了。順從親友之情義而讚歎佛、讚美佛法，本質上與誹謗無異，所以說是誹謗。 『你如果像這樣，才可以取食。』 什曰：你如果自己知道有如此之深的過錯，才可以取食。肇曰：犯下重罪的人不得進入賢聖之眾，終究無法得到解脫。如果能具備如上所說的惡行，才可以取食。為什麼呢？因為捨棄惡行而追隨善行是人之常情。然而，這樣一來，是非之心仍然無法免於牽累。因此，平等觀者以存有善念為患，所以捨棄善念以求根本；以捨棄惡念為牽累，所以即于惡念而回歸本源。這樣一來，即于惡念有忘卻牽累的功用，捨棄善念有不被沾染的功勛。所以知道執著于善未必是得，執著于惡未必是失。維摩詰（Vimalakirti）所說的意思大概就在這裡吧。 『當時，我世尊聽了這話，茫然不知所云。』 生曰：如果用語言來表達，我就不會這樣。就其意而言，已經超出了我所能及的範圍，所以最終不明白說的是什麼。 『不知道用什麼來回答，便放下缽，想要離開他的住所。』 肇曰：維摩詰（Vimalakirti）所說的話表面上是逆理的，但實際上是順理的，善吉（Subhuti）似乎沒有思考他的話，所以不明白說的是什麼，便放下缽而想要離開。生曰：進退無據，所以不知道用什麼來回答，就感到困窘了。之前說『如果像這樣，才可以取食』，不這樣，所以不取食。感到困窘就應該交出缽，所以放下缽想要離開。 『維摩詰（Vimalakirti）說：唯有須菩提（Subhuti）可以取缽，不要害怕。』 生曰：害怕沒有回答而放下缽，這又著相了。想要解除這種滯礙，使得可以取缽，所以先說『取缽，不要害怕』。 『你認為怎麼樣？如來（Tathagata）所作的化人，如果用這些……』

【English Translation】 English version: Zhao said: Resentment towards loved ones, praise and criticism, beauty and ugliness should be consistent. Why do you say they are different? If you say they are not different, then why are there differences? Those who do not enter the multitude will ultimately not attain liberation. Sheng said: The cause of harm lies in slandering the Buddha (Buddha) and defaming the Dharma (Dharma). Such a person does not belong to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). Compliant with the righteousness of relatives and friends, praising the Buddha and the Dharma is essentially no different from slander, so it is called slander. 'If you are like this, then you may take food.' Shi said: If you know that you have such deep faults, then you may take food. Zhao said: Those who commit serious crimes cannot enter the assembly of the wise and holy, and will ultimately not attain liberation. If one possesses the aforementioned evil deeds, then one may take food. Why? Because abandoning evil and following good is human nature. However, in this way, the mind of right and wrong still cannot avoid entanglement. Therefore, those who have equal views regard the existence of good thoughts as a problem, so they abandon good thoughts to seek the root; they regard abandoning evil thoughts as a burden, so they return to the origin from evil thoughts. In this way, being in evil has the function of forgetting burdens, and abandoning good has the merit of being unpolluted. Therefore, knowing that clinging to good is not necessarily gain, and clinging to evil is not necessarily loss. The meaning of Vimalakirti (Vimalakirti) seems to be here. 'At that time, my World Honored One (Lokasenna) heard this and was at a loss, not knowing what was being said.' Sheng said: If I were to express it in language, I would not do so. In terms of meaning, it has exceeded what I can reach, so I ultimately do not understand what is being said. 'Not knowing what to answer, he put down his bowl and wanted to leave his dwelling.' Zhao said: Vimalakirti's (Vimalakirti) words are superficially illogical, but actually logical. Subhuti (Subhuti) seems not to have thought about his words, so he does not understand what is being said, and puts down his bowl and wants to leave. Sheng said: Without a basis for advancing or retreating, he does not know what to answer, and feels embarrassed. Earlier it was said, 'If you are like this, then you may take food.' If not, then he does not take food. Feeling embarrassed, he should hand over the bowl, so he puts it down and wants to leave. 'Vimalakirti (Vimalakirti) said: Only Subhuti (Subhuti) may take the bowl, do not be afraid.' Sheng said: Fearing that there is no answer, he puts down the bowl, which is again clinging to form. Wanting to resolve this stagnation so that he can take the bowl, he first says, 'Take the bowl, do not be afraid.' 'What do you think? If the manifested person created by the Tathagata (Tathagata) uses these...'

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事詰寧有懼不。

肇曰。凈名欲令善吉弘平等之道。無心以聽美惡斯順。而善吉本不思其言迷其所說。故復引喻以明也。生曰。言乃至如所作化亦不能有心於所詰也。

我言不也維摩詰言一切諸法如幻化相汝今不應有所懼也。

肇曰。若於弟子中解空第一。既知化之無心亦知法之如化。以此而聽曷為而懼。生曰。化既無懼。諸法如化亦不得生懼也。

所以者何一切言說不離是相。

肇曰。是相即幻相也。言說如化聽亦如化。以化聽化。豈容有懼。生曰。所以言諸法如幻便應無懼者。以諸法化幻言說亦然故也。言說茍曰如幻。如何以言致懼耶。

至於智者不著文字故無所懼何以故文字性離。

肇曰。夫文字之作生於惑取。法無可取則文相自離。虛妄假名。智者不著。

無有文字是則解脫。

肇曰。解脫謂無為真解脫也。夫名生於不足。足則無名。故無有文字是真解脫。生曰。不復縛在文字故言解脫也。

解脫相者則諸法也。

肇曰。名生於法法生於名。名既解脫故諸法同解也。生曰。向以諸法如幻明無文字。文字既解還復悟解在諸法也。

維摩詰說是法時二百天子得法眼凈故我不任詣彼問疾佛告富樓那彌多羅尼子。

什曰。富樓那秦

【現代漢語翻譯】 現代漢語譯本： 善吉（Subhuti，須菩提）問道：如果事情的詰難確實存在，難道不應該感到畏懼嗎？

肇法師解釋說：維摩詰（Vimalakirti）想要善吉弘揚平等之道，以無分別的心來聽聞，美言惡語都能順應。然而善吉原本不理解他的話，迷惑於他所說的內容，所以維摩詰再次引用比喻來闡明。僧肇認為，言語乃至如所作之變化，也不應該對詰難有所執心。

維摩詰說：不是這樣的。維摩詰說，一切諸法都如幻化之相，你現在不應該有所畏懼。

肇法師解釋說：如果對於弟子中理解空性第一的人來說，既然知道幻化的無心，也應該知道法的如幻。用這樣的理解來聽聞，為什麼還要畏懼呢？僧肇認為，幻化既然沒有畏懼，諸法如幻也不應該產生畏懼。

為什麼這樣說呢？一切言說都不離幻化之相。

肇法師解釋說：這個相就是幻相。言說如幻化，聽聞也如幻化。用幻化的心來聽聞幻化的言語，怎麼會有畏懼呢？僧肇認為，之所以說諸法如幻就應該沒有畏懼，是因為諸法如幻，言說也是如此。言說如果說是如幻，怎麼會因為言語而產生畏懼呢？

對於智者來說，不執著于文字，所以沒有畏懼。為什麼呢？因為文字的本性是遠離的。

肇法師解釋說：文字的產生源於迷惑和執取。如果法沒有可以執取之處，那麼文字的相狀自然就消離了。虛妄的假名，智者是不會執著的。

沒有文字，這就是解脫。

肇法師解釋說：解脫指的是無為的真解脫。名稱產生於不足，如果充足了，就沒有名稱。所以沒有文字才是真正的解脫。僧肇認為，不再被文字束縛，所以說是解脫。

解脫的相狀，就是諸法。

肇法師解釋說：名稱產生於法，法產生於名稱。名稱既然解脫了，所以諸法也一同解脫。僧肇認為，之前用諸法如幻來闡明沒有文字，文字既然解脫了，又反過來領悟到解脫就在諸法之中。

維摩詰宣說這個法的時候，二百位天子獲得了清凈的法眼。所以我不能勝任去他那裡問候疾病。佛告訴富樓那·彌多羅尼子（Purna Maitrayaniputra）。

什法師說，富樓那（Purna）在秦地...

English version: Subhuti asked: 'If the matter of questioning truly exists, shouldn't one be afraid?'

Master Zhao explained: 'Vimalakirti wanted Subhuti to propagate the path of equality, listening with an undifferentiated mind, so that both beautiful and ugly words could be accommodated. However, Subhuti originally did not understand his words and was confused by what he said, so Vimalakirti again used metaphors to clarify.' Sengzhao believed that speech, even like transformations, should not be attached to questioning.

Vimalakirti said: 'It is not like that. Vimalakirti said that all dharmas are like illusory appearances, you should not be afraid now.'

Master Zhao explained: 'If, for the disciple who understands emptiness the best, since he knows the mindlessness of illusion, he should also know the illusion-like nature of dharmas. Listening with this understanding, why should he be afraid?' Sengzhao believed that since illusion has no fear, dharmas like illusion should not generate fear either.

'Why is this so? All speech does not depart from the aspect of illusion.'

Master Zhao explained: 'This aspect is the illusory aspect. Speech is like illusion, and listening is also like illusion. Listening to illusory words with an illusory mind, how can there be fear?' Sengzhao believed that the reason why it is said that all dharmas are like illusion and should be without fear is because dharmas are like illusion, and so is speech. If speech is said to be like illusion, how can fear arise from speech?'

'As for the wise, they are not attached to words, so there is no fear. Why? Because the nature of words is detachment.'

Master Zhao explained: 'The creation of words arises from delusion and attachment. If there is nothing to be attached to in the Dharma, then the appearance of words naturally disappears. The wise are not attached to false names.'

'Without words, this is liberation.'

Master Zhao explained: 'Liberation refers to true liberation through non-action. Names arise from insufficiency; if there is sufficiency, there are no names. Therefore, the absence of words is true liberation.' Sengzhao believed that not being bound by words is called liberation.

'The aspect of liberation is all dharmas.'

Master Zhao explained: 'Names arise from dharmas, and dharmas arise from names. Since names are liberated, all dharmas are liberated together.' Sengzhao believed that previously, the absence of words was explained using the illusion-like nature of dharmas. Now that words are liberated, it is realized that liberation is within all dharmas.

'When Vimalakirti spoke this Dharma, two hundred devas (heavenly beings) attained the pure Dharma eye. Therefore, I am not capable of visiting him to inquire about his illness.' The Buddha told Purna Maitrayaniputra.

Master Shi said, Purna in the Qin region...

【English Translation】 Subhuti asked: 'If the matter of questioning truly exists, shouldn't one be afraid?'

Master Zhao explained: 'Vimalakirti wanted Subhuti to propagate the path of equality, listening with an undifferentiated mind, so that both beautiful and ugly words could be accommodated. However, Subhuti originally did not understand his words and was confused by what he said, so Vimalakirti again used metaphors to clarify.' Sengzhao believed that speech, even like transformations, should not be attached to questioning.

Vimalakirti said: 'It is not like that. Vimalakirti said that all dharmas are like illusory appearances, you should not be afraid now.'

Master Zhao explained: 'If, for the disciple who understands emptiness the best, since he knows the mindlessness of illusion, he should also know the illusion-like nature of dharmas. Listening with this understanding, why should he be afraid?' Sengzhao believed that since illusion has no fear, dharmas like illusion should not generate fear either.

'Why is this so? All speech does not depart from the aspect of illusion.'

Master Zhao explained: 'This aspect is the illusory aspect. Speech is like illusion, and listening is also like illusion. Listening to illusory words with an illusory mind, how can there be fear?' Sengzhao believed that the reason why it is said that all dharmas are like illusion and should be without fear is because dharmas are like illusion, and so is speech. If speech is said to be like illusion, how can fear arise from speech?'

'As for the wise, they are not attached to words, so there is no fear. Why? Because the nature of words is detachment.'

Master Zhao explained: 'The creation of words arises from delusion and attachment. If there is nothing to be attached to in the Dharma, then the appearance of words naturally disappears. The wise are not attached to false names.'

'Without words, this is liberation.'

Master Zhao explained: 'Liberation refers to true liberation through non-action. Names arise from insufficiency; if there is sufficiency, there are no names. Therefore, the absence of words is true liberation.' Sengzhao believed that not being bound by words is called liberation.

'The aspect of liberation is all dharmas.'

Master Zhao explained: 'Names arise from dharmas, and dharmas arise from names. Since names are liberated, all dharmas are liberated together.' Sengzhao believed that previously, the absence of words was explained using the illusion-like nature of dharmas. Now that words are liberated, it is realized that liberation is within all dharmas.

'When Vimalakirti spoke this Dharma, two hundred devas (heavenly beings) attained the pure Dharma eye. Therefore, I am not capable of visiting him to inquire about his illness.' The Buddha told Purna Maitrayaniputra.

Master Shi said, Purna in the Qin region...

---

言滿也。彌多羅尼秦言善知識。善知識是其母名也。其人於法師中第一善說阿毗曇論也。肇曰。富樓那字也。秦言滿。彌多羅尼母名也。秦言善知識。通母名為字。弟子中辨才第一也。

汝行詣維摩詰問疾富樓那白佛言世尊我不堪任詣彼問疾所以者何憶念我昔于大林中在一樹下為諸新學比丘說法。

什曰。近毗耶離有園林。林中有水。水名獼猴池。園林中有僧房。是毗耶離三精舍之一也。富樓那于中為新學說法也。

時維摩詰來謂我言唯富樓那先當入定觀此人心然後說法。

肇曰。大乘自法身以上得無礙真心心智寂然未嘗不定。以心常定故能萬事普照。不假推求然後知也。小乘心有限礙。又不能常定。凡所觀察在定則見出定不見。且聲聞定力深者見眾生根極八萬劫耳。定力淺者身數而已。大士所見見及無窮。此新學比丘根在大乘。應聞大道。而為說小法。故誨其入定也。

無以穢食置於寶器。

肇曰。穢食充飢小乘法也。盛無上寶大乘器也。

當知是比丘心之所念無以琉璃同彼水精。

肇曰。當識其心念之根本。無令真偽不辨也。

汝不能知眾生根源無得發起以小乘法彼自無瘡勿傷之也。

肇曰。彼大乘之體自無瘡疣。無以小乘之刺損傷之也。

【現代漢語翻譯】 現代漢語譯本： 言滿也。彌多羅尼（Mitralani，意為善知識）秦言善知識。善知識是其母名也。其人於法師中第一善說阿毗曇論（Abhidhamma，意為論藏）也。肇曰：富樓那（Purna）字也，秦言滿。彌多羅尼母名也，秦言善知識。通母名為字，弟子中辯才第一也。

汝行詣維摩詰（Vimalakirti）問疾。富樓那白佛言：世尊，我不堪任詣彼問疾。所以者何？憶念我昔于大林中，在一樹下為諸新學比丘說法。

什曰：近毗耶離（Vaishali）有園林，林中有水，水名獼猴池。園林中有僧房，是毗耶離三精舍之一也。富樓那于中為新學說法也。

時維摩詰來謂我言：唯，富樓那，先當入定觀此人心，然後說法。

肇曰：大乘自法身以上，得無礙真心，心智寂然，未嘗不定。以心常定故，能萬事普照，不假推求然後知也。小乘心有限礙，又不能常定。凡所觀察，在定則見，出定不見。且聲聞定力深者，見眾生根極八萬劫耳。定力淺者，身數而已。大士所見，見及無窮。此新學比丘根在大乘，應聞大道，而為說小法，故誨其入定也。

無以穢食置於寶器。

肇曰：穢食充飢，小乘法也。盛無上寶，大乘器也。

當知是比丘心之所念，無以琉璃同彼水精。

肇曰：當識其心念之根本，無令真偽不辨也。

汝不能知眾生根源，無得發起以小乘法。彼自無瘡，勿傷之也。

肇曰：彼大乘之體自無瘡疣，無以小乘之刺損傷之也。

【English Translation】 English version: 'Yan' means 'fullness'. Mitralani (Mitralani, meaning 'good friend') in Qin language means 'good friend'. 'Good friend' is the name of his mother. Among Dharma masters, he was the best at explaining the Abhidhamma (Abhidhamma, meaning 'collection of treatises'). Zhao said: Purna (Purna) is his courtesy name, meaning 'fullness' in Qin language. Mitralani is his mother's name, meaning 'good friend' in Qin language. Using the mother's name as the courtesy name, he was the most eloquent among the disciples.

Go and inquire after Vimalakirti's (Vimalakirti) illness. Purna said to the Buddha: 'World Honored One, I am not capable of going to inquire after his illness. Why? I remember that in the past, in the great forest, under a tree, I was teaching the Dharma to newly learning Bhikkhus.'

Shi said: 'Near Vaishali (Vaishali) there is a garden, and in the garden there is water, named Monkey Pool. In the garden there are monastic dwellings, which are one of the three monasteries of Vaishali. Purna was teaching the Dharma to the newly learning there.'

Then Vimalakirti came and said to me: 'O Purna, you should first enter into Samadhi (Samadhi, meaning meditative consciousness) to observe the minds of these people, and then teach the Dharma.'

Zhao said: 'The Mahayana, from the Dharmakaya (Dharmakaya, meaning the body of the Dharma) upwards, attains unobstructed true mind. The mind and wisdom are serene and have never been unfixed. Because the mind is always fixed, it can illuminate all things universally, without needing to seek and then know. The mind of the Hinayana is limited and cannot always be fixed. Whatever is observed is seen in Samadhi, but not seen when out of Samadhi. Moreover, those with deep Sravaka (Sravaka, meaning a hearer or disciple) Samadhi power can see the roots of beings up to eighty thousand kalpas (kalpas, meaning eons). Those with shallow Samadhi power can only see a few lifetimes. What the great Bodhisattva sees extends to infinity. These newly learning Bhikkhus have roots in the Mahayana and should hear the great Dharma, but you are teaching them the small Dharma, so he advises you to enter Samadhi.'

Do not place impure food in a precious vessel.

Zhao said: 'Impure food to satisfy hunger is the Hinayana Dharma. A vessel to hold the unsurpassed treasure is the Mahayana vessel.'

You should know what these Bhikkhus are thinking in their minds; do not equate crystal with glass.

Zhao said: 'You should recognize the root of their thoughts, and not let the true and false be indistinguishable.'

If you cannot know the roots of beings, do not initiate them with the Hinayana Dharma. They have no wounds themselves, do not harm them.

Zhao said: 'Their Mahayana nature has no flaws itself; do not harm it with the thorns of the Hinayana.'

---

欲行大道莫示小徑無以大海內于牛跡。

肇曰。大物當置之大處。曷為回龍象于兔徑注大海于牛跡乎。

無以日光等彼螢火。

肇曰。明昧之殊其喻如此。而欲等之者何耶。

富樓那此比丘久發大乘心中忘此意。

肇曰。未得無生。心皆有退忘也。

如何以小乘法而教導之我觀小乘智慧微淺猶如盲人不能分別一切眾生根之利鈍時維摩詰即入三昧令此比丘自識宿命曾於五百佛所殖眾德本回向阿耨多羅三藐三菩提。

肇曰。凈名將開其宿心成其本意。故以定力令諸比丘暫識宿命。自知曾於五百佛所殖眾德本。曾以回此功德向無上道。此其本也。

即時豁然還得本心於是諸比丘稽首禮維摩詰足時維摩詰因為說法于阿耨多羅三藐三菩提不復退轉我念聲聞不觀人根不應說法是故不任詣彼問疾佛告摩訶迦旃延。

什曰。南天竺婆羅門姓也。善解契經者也。肇曰。迦旃延南天竺婆羅門姓也。即以本姓為名。弟子中解義第一也。

汝行詣維摩詰問疾迦旃延白佛言世尊我不堪任詣彼問疾所以者何憶念昔者佛為諸比丘略說法要。

什曰。法要謂一切法略說有二種。有為無為也。迦旃延於後演。有為則四非常。無為則寂滅義也。肇曰。如來常略說。有為法無常苦空無

【現代漢語翻譯】 現代漢語譯本： 不要試圖用小路來比擬大道，不要試圖用牛蹄印來容納大海。 肇曰：偉大的事物應當放置在偉大的地方。為什麼要讓龍象迴旋于兔子的路徑，將大海注入牛的足跡呢？ 不要試圖用螢火蟲的光芒與太陽的光輝相比。 肇曰：光明與昏暗的差別就像這樣。而想要將它們等同起來的人，是為什麼呢？ 富樓那（Purna，人名），這位比丘很久以前就發起了大乘之心，現在卻忘記了這個意願。 肇曰：未證得無生法忍，心中都會有退轉和遺忘。 怎麼能用小乘佛法來教導他呢？我認為小乘的智慧微弱而淺薄，就像盲人一樣，不能分辨一切眾生的根器是利是鈍。這時，維摩詰（Vimalakirti，菩薩名）就進入禪定，讓這位比丘自己認識到宿命，曾經在五百位佛那裡種下各種功德的根本，並將這些功德迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 肇曰：維摩詰將要開啟他宿世的心，成就他本來的意願。所以用禪定的力量讓眾比丘暫時認識到宿命，自己知道曾經在五百位佛那裡種下各種功德的根本，曾經用這些功德迴向于無上道。這就是他的本意。 當時，這位比丘豁然開悟，恢復了本來的心意。於是眾比丘叩頭頂禮維摩詰的腳。當時，維摩詰就為他們說法，使他們對於阿耨多羅三藐三菩提不再退轉。我（指維摩詰）認為聲聞乘不觀察眾生的根器，不應該為他們說法，所以不適合去那裡問候疾病。佛告訴摩訶迦旃延（Mahakatyayana，人名）。 什曰：南天竺婆羅門姓氏。善於理解契經的人。 肇曰：迦旃延是南天竺婆羅門的姓氏。就用本來的姓氏作為名字。在弟子中，他是理解佛法義理第一的人。 你去探望維摩詰的疾病。迦旃延對佛說：世尊，我不勝任去那裡問候疾病。這是什麼原因呢？我回憶起過去佛為眾比丘簡略地說法要。 什曰：法要是指一切佛法，簡略地說有兩種：有為法和無為法。迦旃延在後面闡述，有為法就是四種無常，無為法就是寂滅的意義。 肇曰：如來常常簡略地說，有為法是無常、苦、空、無我。

【English Translation】 English version: Do not try to compare the great path with small trails; do not try to contain the ocean within the footprint of an ox. Zhao said: Great things should be placed in great places. Why make dragons and elephants circle in rabbit paths, and pour the ocean into the footprint of an ox? Do not try to equate the light of a firefly with the radiance of the sun. Zhao said: The difference between light and darkness is like this. Why would anyone want to equate them? Purna (name), this Bhikshu (monk) long ago aroused the Mahayana (Great Vehicle) mind, but now he has forgotten this intention. Zhao said: Without attaining the non-arising, the mind will have regression and forgetfulness. How can one teach him with the Hinayana (Small Vehicle) Dharma? I think the wisdom of the Hinayana is weak and shallow, like a blind person who cannot distinguish whether the faculties of all beings are sharp or dull. At this time, Vimalakirti (name of a Bodhisattva) entered Samadhi (meditative state), allowing this Bhikshu to recognize his past lives, having planted roots of various merits in the presence of five hundred Buddhas, and dedicated these merits to Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Zhao said: Vimalakirti is about to open his mind from past lives and fulfill his original intention. Therefore, he uses the power of Samadhi to allow the Bhikshus to temporarily recognize their past lives, knowing that they had planted roots of various merits in the presence of five hundred Buddhas, and had dedicated these merits to the unsurpassed path. This is his original intention. At that time, this Bhikshu suddenly awakened and regained his original intention. Thereupon, the Bhikshus prostrated and paid homage to Vimalakirti's feet. At that time, Vimalakirti expounded the Dharma for them, so that they would no longer regress from Anuttara-samyak-sambodhi. I (referring to Vimalakirti) think that the Sravakas (Disciples of the Buddha) do not observe the faculties of beings and should not expound the Dharma for them, so it is not appropriate to go there to inquire about illness. The Buddha told Mahakatyayana (name). Shi said: A Brahmin surname from South India. One who is good at understanding the Sutras. Zhao said: Katyayana is a Brahmin surname from South India. He used his original surname as his name. Among the disciples, he is the foremost in understanding the meaning of the Dharma. You go to visit Vimalakirti's illness. Katyayana said to the Buddha: World Honored One, I am not capable of going there to inquire about illness. What is the reason for this? I recall that in the past the Buddha briefly expounded the essentials of the Dharma for the Bhikshus. Shi said: The essentials of the Dharma refer to all Dharmas, which can be briefly said to be of two kinds: conditioned Dharmas and unconditioned Dharmas. Katyayana later elaborated that conditioned Dharmas are the four impermanences, and unconditioned Dharmas are the meaning of Nirvana. Zhao said: The Tathagata (Buddha) often briefly says that conditioned Dharmas are impermanent, suffering, empty, and without self.

---

我。無為法寂滅不動。此二言總一切法盡故言略。生曰。為悟所津。若出之由戶焉。

我即於後敷演其義謂無常義苦義空義無我義寂滅義。

肇曰。如來言說未嘗有心。故其所說法未嘗有相。迦旃延不諭玄旨。故於入室之後皆以相說也。何則如來去常故說無常。非謂是無常。去樂故言苦。非謂是苦。去實故言空。非謂是空。去我故言無我。非謂是無我。去相故言寂滅。非謂是寂滅。此五者可謂無言之教無相之談。而迦旃延造極不同。聽隨心異。聞無常則取其流動。至聞寂滅亦取其滅相。此言同旨異。迦旃延所以致惑也。生曰。迦旃延是分別佛語中第一也。佛既略說於前。迦旃乃敷述於後也。存旨而不在辭。故曰演其義也。

時維摩詰來謂我言唯迦旃延無以生滅心行說實相法。

什曰。若無生滅則無行處。無行處乃至實相也。因其以生滅為實故。譏言無以生滅說實相法。通非下五句也。肇曰。心者何也。惑相所生。行者何也。造用之名。夫有形必有影。有相必有心。無形故無影。無相故無心。然則心隨事轉。行因用起。見法生滅故心有生滅。悟法無生。則心無生滅。迦旃延聞無常義。謂法有生滅之相。法有生滅之相故影響其心同生滅也。夫實相幽深妙絕常境。非有心之所知。非辨者之能言。如

【現代漢語翻譯】 現代漢語譯本：我。（無為法（Nirvana，不生不滅的境界）寂滅不動。）這兩句話總括了一切法，所以說簡略。生曰：『這是領悟的途徑。如果說是出口，那就是門。』

我隨後詳細闡述其中的含義，即無常義、苦義、空義、無我義、寂滅義。

肇曰：『如來說法從未有分別心，因此他所說的法也沒有固定的相狀。迦旃延（Katyayana，佛陀的弟子，以善於分別佛語著稱）不理解這深奧的旨意，所以在入室之後，都用有相之法來解說。』為什麼呢？如來爲了破除常的執著，所以說無常，但並非說就是無常；爲了破除樂的執著，所以說苦，但並非說就是苦；爲了破除實的執著，所以說空，但並非說就是空；爲了破除我的執著，所以說無我，但並非說就是無我；爲了破除相的執著，所以說寂滅，但並非說就是寂滅。這五者可以說是無言的教誨，無相的談論。而迦旃延的理解卻大相逕庭，聽法隨著自己的心意而變化。聽到無常，就抓住其流動變化的一面；甚至聽到寂滅，也抓住其滅絕的相狀。這就是言同旨異，迦旃延產生迷惑的原因。生曰：『迦旃延是分別佛語中最擅長的人。』佛陀既然在前面做了簡略的說明，迦旃延就在後面詳細地闡述。抓住佛法的宗旨而不在意言辭，所以說『演其義』。

這時，維摩詰（Vimalakirti，一位在家菩薩，以智慧辯才著稱）來對我說：『迦旃延，不要用生滅的心行來說實相法（Dharmakaya，諸法的真實面貌）。』

什曰：『如果沒有生滅，就沒有行處。沒有行處，才能達到實相。』因為他認為生滅是真實的，所以譏諷他說不要用生滅來說實相法。這句話也適用於下面五句。肇曰：『心是什麼呢？是迷惑的相狀所產生的。行是什麼呢？是造作和作用的名稱。凡是有形體的，必定有影子；有相狀的，必定有心。沒有形體，所以沒有影子；沒有相狀，所以沒有心。這樣看來，心隨著事物而轉變，行為因作用而產生。見到法有生滅，所以心也有生滅；領悟到法無生，那麼心也就沒有生滅。迦旃延聽到無常的含義，認為法有生滅的相狀。法有生滅的相狀，所以影響了他的心，也隨著生滅。』實相幽深玄妙，超越了常人的境界，不是有心的人所能瞭解的，也不是善於辯論的人所能說清楚的，比如……

【English Translation】 English version: I. (The unconditioned Dharma (Nirvana, the state of non-birth and non-death) is quiescent and unmoving.) These two phrases encompass all Dharmas, hence the brevity. Sheng said: 'This is the path to enlightenment. If it is said to be an exit, then it is the door.'

Afterward, I elaborated on its meaning, namely the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of non-self, and the meaning of quiescence.

Zhao said: 'The Tathagata (Buddha) speaks without any intentional mind, therefore the Dharma he speaks has no fixed form. Katyayana (one of the Buddha's disciples, known for his skill in analyzing the Buddha's teachings) did not understand this profound meaning, so after entering the room, he explained everything with forms.' Why is this? The Tathagata speaks of impermanence to dispel the attachment to permanence, but it is not to say that it is simply impermanent; he speaks of suffering to dispel the attachment to pleasure, but it is not to say that it is simply suffering; he speaks of emptiness to dispel the attachment to reality, but it is not to say that it is simply empty; he speaks of non-self to dispel the attachment to self, but it is not to say that it is simply non-self; he speaks of quiescence to dispel the attachment to form, but it is not to say that it is simply quiescent. These five can be said to be teachings without words, discussions without forms. However, Katyayana's understanding is vastly different, and his listening to the Dharma changes according to his own mind. When he hears of impermanence, he grasps its changing and flowing aspect; even when he hears of quiescence, he grasps its aspect of extinction. This is the difference in understanding despite the same words, which is why Katyayana becomes confused. Sheng said: 'Katyayana is the most skilled at distinguishing the Buddha's words.' Since the Buddha gave a brief explanation earlier, Katyayana elaborates on it later. Grasping the essence of the Dharma and not focusing on the words, hence the saying 'elaborating on its meaning'.

At this time, Vimalakirti (a lay bodhisattva known for his wisdom and eloquence) came and said to me: 'Katyayana, do not use the mind of birth and death to speak of the true nature of reality (Dharmakaya, the true aspect of all Dharmas).'

Shih said: 'If there is no birth and death, there is no place to act. Only when there is no place to act can one reach the true nature of reality.' Because he believes that birth and death are real, he sarcastically says not to use birth and death to speak of the true nature of reality. This sentence also applies to the following five sentences. Zhao said: 'What is the mind? It is produced by the appearances of delusion. What is action? It is the name of creation and function. Whatever has form must have a shadow; whatever has appearance must have a mind. Without form, there is no shadow; without appearance, there is no mind. Thus, the mind changes with things, and action arises from function. Seeing that Dharmas have birth and death, the mind also has birth and death; realizing that Dharmas are unborn, then the mind also has no birth and death. Katyayana, hearing the meaning of impermanence, believes that Dharmas have the appearance of birth and death. Because Dharmas have the appearance of birth and death, it affects his mind, and it also follows birth and death.' The true nature of reality is profound and mysterious, surpassing the realm of ordinary people, not something that can be understood by those with a mind, nor can it be clearly explained by those skilled in debate, such as...

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何以生滅心行而欲說乎。生曰。佛既稱迦旃延為善分別義。豈應有謬哉。于封其言者論之故有闕耳。夫佛與迦旃延所明是同。至於不達取之亦不得不異。而佛無致譏之義。迦旃有受詰之事。其故何耶。佛以窮理為主。言必在通。迦旃未能造極。容有乖旨。故可寄之以貶諸闕焉。無常者變至滅也。苦者失所愛也。空者非己有也。無我者莫主之也。寂滅者無此四也。然則四為可惡之法。無之是可樂理也。原夫五本為言以表理之實也。而謂盡于生滅之境者心所行耳。諸比丘行心所行故不解脫。超悟其旨然後是也。

迦旃延諸法畢竟不生不滅是無常義。

什曰。凡說空則先說無常。無常則空之初門。初門則謂之無常。畢竟則謂之空。旨趣雖同而以精粗為淺深者也。何以言之。說無常則云唸唸不住。不住則以有繫住。雖去其久住而未明無住。是粗無常耳。未造其極也。今此一念若令繫住則后亦應住。若今住后住則始終無變。始終無變據事則不然。以住時不住所以之滅。住即不住乃真無常也。本以住為有。今無住則無有。無有則畢竟空。畢竟空即無常之妙旨也。故曰畢竟空是無常義。迦旃延未盡而謂之極者。故自招妄計之譏也。肇曰。此辯如來略說之本意也。小乘觀法生滅為無常義。大乘以不生不滅為無常義。無常名

【現代漢語翻譯】 現代漢語譯本： 為什麼會產生生滅的心念活動，而想要去談論它呢？生回答說：『佛既然稱讚迦旃延（Kātyāyana，佛陀弟子，以善於分別義理著稱）善於分別義理，怎麼會有謬誤呢？』這是因為侷限於他的言論來討論，所以有所欠缺。佛與迦旃延所闡明的道理是相同的，但是對於不能通達而執取的人來說，理解必然會有差異。然而，佛沒有受到指責的理由，迦旃延卻有被詰問的事情，這是什麼原因呢？佛以窮盡真理為主，所說的話必然通達無礙。迦旃延未能達到極致，可能存在不符合佛旨的地方，所以可以藉此來貶低他的不足之處。無常，指的是變化到滅亡；苦，指的是失去所愛；空，指的是不屬於自己所有；無我，指的是沒有主宰者；寂滅，指的是沒有這四種現象。那麼，這四種是令人厭惡的法則，沒有它們才是可以欣樂的道理。探究五蘊（pañca-skandha），原本是爲了用言語來表達真理的實質。而認為窮盡于生滅境界的，是心念的活動。各位比丘因為執著於心唸的活動，所以不能解脫。超越領悟其中的旨意，然後才能解脫。

迦旃延認為諸法畢竟不生不滅，這就是無常的含義。

鳩摩羅什（Kumārajīva）說：凡是談論空性，就先談論無常。無常是進入空性的最初之門。最初之門就稱為無常，畢竟就稱為空。旨趣雖然相同，但是以精細和粗略來區分深淺。為什麼這麼說呢？談論無常，就說唸唸不住。不住是因為有東西繫縛住。雖然去除了長久住留的狀態，但是沒有明確沒有住留的狀態，這是粗略的無常，沒有達到極致。現在這一念如果被繫縛住，那麼之後也應該住留。如果現在住留，之後也住留，那麼從始至終就沒有變化。從始至終沒有變化，從事實上來說是不可能的。因為住留的時候不停止，所以才會滅亡。住留即是不住留，才是真正的無常。原本以住留為有，現在沒有住留就是沒有有。沒有有就是畢竟空。畢竟空就是無常的精妙旨意。所以說畢竟空是無常的含義。迦旃延沒有窮盡真理卻認為達到了極致，所以自己招來了妄加揣測的譏諷。僧肇說：這是辨析如來略說的本意。小乘佛教觀察諸法生滅作為無常的含義，大乘佛教以不生不滅作為無常的含義。無常的名稱

【English Translation】 English version: Why give rise to the activities of the mind of arising and ceasing, and desire to speak of them? Sheng replied: 'Since the Buddha praised Kātyāyana (a disciple of the Buddha, known for his skill in distinguishing meanings) as being good at distinguishing meanings, how could there be any error?' This is because discussing it by limiting oneself to his words results in deficiencies. The principles elucidated by the Buddha and Kātyāyana are the same, but for those who cannot understand and cling to them, the understanding will inevitably be different. However, the Buddha has no reason to be blamed, but Kātyāyana has a matter of being questioned. What is the reason for this? The Buddha takes exhausting the truth as the main thing, and his words must be unobstructed. Kātyāyana has not reached the extreme, and there may be places that do not conform to the Buddha's meaning, so he can be used to belittle his shortcomings. Impermanence refers to changing to extinction; suffering refers to losing what is loved; emptiness refers to not belonging to oneself; no-self refers to having no master; Nirvana refers to the absence of these four phenomena. Then, these four are detestable laws, and the absence of them is a delightful principle. Investigating the five aggregates (pañca-skandha), originally it was to use words to express the essence of truth. And thinking that it is exhausted in the realm of arising and ceasing is the activity of the mind. Because the bhikshus are attached to the activities of the mind, they cannot be liberated. Transcending and understanding its meaning is the way to liberation.

Kātyāyana believes that all dharmas are ultimately neither arising nor ceasing, and this is the meaning of impermanence.

Kumārajīva said: Whenever emptiness is discussed, impermanence is discussed first. Impermanence is the first gate to entering emptiness. The first gate is called impermanence, and ultimately it is called emptiness. Although the meaning is the same, it is distinguished by fineness and coarseness to distinguish depth. Why do you say that? When discussing impermanence, it is said that thoughts do not stay. Not staying is because something is bound. Although the state of long-term dwelling is removed, the state of no dwelling is not clearly stated. This is a rough impermanence, and it has not reached the extreme. If this thought is bound now, then it should also dwell later. If it dwells now and dwells later, then there will be no change from beginning to end. It is impossible for there to be no change from beginning to end in fact. Because it does not stop when it dwells, it will perish. Dwelling is not dwelling, which is true impermanence. Originally, dwelling was considered to exist, but now not dwelling is non-existence. Non-existence is ultimately empty. Ultimately empty is the subtle meaning of impermanence. Therefore, it is said that ultimately empty is the meaning of impermanence. Kātyāyana did not exhaust the truth but thought he had reached the extreme, so he brought upon himself the ridicule of speculation. Sengzhao said: This is to distinguish the original intention of the Tathagata's brief explanation. Theravada Buddhism observes the arising and ceasing of dharmas as the meaning of impermanence, and Mahayana Buddhism takes non-arising and non-ceasing as the meaning of impermanence. The name of impermanence

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同而幽致超絕其道虛微。固非常情之所測。妙得其旨者凈名其人也。生曰。夫言無常者據事滅驗之也。終茍有滅始無然乎。始若果然則生非定矣。生不定生滅孰定哉。生滅既已不定。真體復何所在。推無在之為理。是諸法之實也。實以不生不滅為義。豈非無常之所存耶。然則無常雖明常之為無。亦所以表無無常也。畢竟者不得不然也。

五受陰洞達空無所起是苦義。

什曰。無常壞法。所以苦也。若無常粗則壞之亦粗。壞之亦粗則非苦之極也。今妙無常則無法不壞。無法不壞則法不可壞苦之甚也。法不可得空之至也。自無而觀則不壞不苦。自有而之散苦義所以生也。肇曰。有漏五陰愛染生死名受陰也。小乘以受陰起則眾苦生為苦義。大乘通達受陰內外常空本自無起誰生苦者此真苦義也。生曰。夫苦之為事會所成也。會所成者豈得有哉是以言五受陰空是苦義也。五受陰苦之宗也。無常推生及滅事不在一。又通在有漏無漏故言諸法。苦即體是無義起于內。又得無漏者不以失受致苦。故唯受陰而已也。洞達者。無常以據終驗之云畢竟耳。苦以空為其體故洞達也。無所起者。無常明無本之變理在於生。苦言假會之法。所以配其起也。

諸法究竟無所有是空義。

什曰。本言空欲以遣有。非有去而存空

【現代漢語翻譯】 現代漢語譯本： 同一之中蘊含著深邃的道理，其道虛無而微妙，絕非一般的情感所能測度。能夠精妙地領會其中旨意的，大概只有維摩詰（Vimalakirti）這個人了。僧肇（Sengzhao）說：『所謂無常，是根據事物壞滅的現象來驗證的。如果最終歸於壞滅，那麼最初難道就必然存在嗎？如果最初確實存在，那麼生就不是確定的了。生不確定，那麼生滅又如何確定呢？生滅既然已經不確定，那麼真如本體又在哪裡呢？』推究無所在的道理，這就是諸法的實相。實相以不生不滅為意義，難道不是無常所包含的嗎？既然如此，那麼說明無常，雖然闡明了常的虛無，也正是爲了表明沒有無常。『畢竟』，就是不得不如此的意思。 五受陰（Five Skandhas of clinging）洞達空無，這就是苦的意義。 鳩摩羅什（Kumarajiva）說：『無常是破壞之法，所以是苦。如果無常是粗淺的，那麼破壞也是粗淺的。破壞粗淺就不是苦的極致。現在，微妙的無常使得沒有什麼是不能被破壞的。沒有什麼不能被破壞，那麼法就不可被破壞，這是苦的極致。法不可得，這是空的極致。』從無的角度來看，就沒有破壞，沒有苦。從有的角度來看，就會有散滅，苦的意義因此產生。僧肇說：『有漏的五陰，愛染生死，名為受陰。小乘認為受陰生起，眾苦就產生，這就是苦的意義。大乘通達受陰內外常空，本來就沒有生起，誰會產生苦呢？這才是真正的苦的意義。』僧肇說：『苦這件事是因緣和合而成的。因緣和合而成的東西怎麼能說是真實存在的呢？所以說五受陰空，這就是苦的意義。』五受陰是苦的根本。無常推究生和滅，事理不在於一處，又普遍存在於有漏和無漏之中，所以說是『諸法』。苦的本體就是空無，起于內在，又得到無漏的境界，就不會因為失去感受而導致痛苦，所以只說是『受陰』而已。『洞達』，是說無常根據最終的驗證，說的是『畢竟』。苦以空為它的本體，所以說是『洞達』。『無所起』，是說無常闡明了沒有根本的變化，道理在於生。苦說的是虛假的聚合之法，所以要配合它的生起。 諸法究竟無所有，這就是空的意義。 鳩摩羅什說：『本來宣說空，是爲了去除有，不是去除有而留下空。』

【English Translation】 English version: Within sameness lies a profound and subtle principle, its way being empty and subtle, far beyond the comprehension of ordinary emotions. One who can exquisitely grasp its essence is likely Vimalakirti. Sengzhao said: 'What is meant by impermanence is verified by the phenomenon of things perishing. If ultimately it leads to destruction, then was there necessarily a beginning? If there was indeed a beginning, then birth is not fixed. If birth is not fixed, then how can birth and death be fixed? Since birth and death are already unfixed, then where is the true essence?' Investigating the principle of non-existence, this is the true nature of all dharmas. True nature takes non-birth and non-death as its meaning; is this not what impermanence contains? Since this is so, then explaining impermanence, while clarifying the emptiness of permanence, is also precisely to indicate the absence of non-impermanence. 'Ultimately' means that it cannot be otherwise. 'The Five Skandhas of clinging are thoroughly understood as empty and without origin; this is the meaning of suffering.' Kumarajiva said: 'Impermanence is the law of destruction, therefore it is suffering. If impermanence were coarse, then destruction would also be coarse. If destruction were coarse, then it would not be the extreme of suffering. Now, subtle impermanence makes it so that nothing cannot be destroyed. If nothing cannot be destroyed, then the dharma cannot be destroyed; this is the extreme of suffering. If the dharma cannot be attained, this is the extreme of emptiness.' Viewed from the perspective of non-existence, there is no destruction, no suffering. Viewed from the perspective of existence, there will be scattering and destruction; the meaning of suffering thus arises. Sengzhao said: 'The contaminated Five Skandhas, attachment to birth and death, are called the Skandhas of clinging. The Hinayana believes that when the Skandhas of clinging arise, all sufferings arise; this is the meaning of suffering. The Mahayana thoroughly understands that the Skandhas of clinging, both internally and externally, are always empty, and originally there is no arising; who would give rise to suffering? This is the true meaning of suffering.' Sengzhao said: 'The matter of suffering is formed by the assembly of conditions. How can something formed by the assembly of conditions be said to be truly existent? Therefore, it is said that the Five Skandhas of clinging are empty; this is the meaning of suffering.' The Five Skandhas of clinging are the root of suffering. Impermanence investigates birth and death, the principle is not in one place, and it is universally present in both contaminated and uncontaminated realms, so it is said to be 'all dharmas'. The essence of suffering is emptiness, arising from within, and also attaining the uncontaminated state, one will not suffer from the loss of feeling, so it is only said to be 'Skandhas of clinging'. 'Thoroughly understood' means that impermanence is based on the final verification, speaking of 'ultimately'. Suffering takes emptiness as its essence, so it is said to be 'thoroughly understood'. 'Without origin' means that impermanence clarifies the change without a root, the principle lies in birth. Suffering speaks of the false assembly of dharmas, so it must be matched with its arising. 'All dharmas ultimately have nothing; this is the meaning of emptiness.' Kumarajiva said: 'Originally, the teaching of emptiness was intended to remove existence, not to remove existence and leave emptiness behind.'

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。若有去存空非空之謂也。二法俱盡乃空義也。肇曰。小乘觀法緣起內無真主為空義。雖能觀空而於空未能都泯。故不究竟。大乘在有不有。在空不空。理無不極。所以究竟空義也。生曰。惑者皆以諸法為我之有也。理既為苦則事不從己。己茍不從則非我所保。保之非我彼必非有也。有是有矣。而曰非有。無則無也。豈可有哉。此為無有無無究竟都盡。乃所以是空之義也。

於我無我而不二是無我義。

什曰。若去我而有無我。猶未免於我也。何以知之。凡言我即主也。經云有二十二根。二十二根亦即二十二主也。雖云無真宰。而有事用之主。是猶廢主而立主也。故於我無我而不二乃無我耳。肇曰。小乘以封我為累。故尊于無我。無我既尊則於我為二。大乘是非齊旨。二者不殊為無我義也。生曰。理既不從我為空。豈有我能制之哉。則無我矣。無我本無生死中我。非不有佛性我也。

法本不然今則無滅是寂滅義。

什曰。明泥洹義也。由生死然盡故有滅。生死即不然。無泥洹滅。泥洹滅真寂滅也。肇曰。小乘以三界熾然故滅之以求無為。夫熾然既形故滅名以生。大乘觀法本自不然。今何所滅。不然不滅乃真寂滅也。生曰。法既無常苦空。悟之則永盡泥洹。泥洹者不復然也。不然者事之靖也。

【現代漢語翻譯】 現代漢語譯本：如果說存在『去除』、『存在』、『空』、『非空』這樣的說法，這都是相對而言的。當這兩種對立的法則都消失殆盡時，才是真正的『空』的含義。僧肇（Sengzhao）說：『小乘的觀法認為緣起的事物內部沒有『我』，這就是『空』的含義。雖然能夠觀照到空，但對於空本身卻未能完全泯滅，所以不是究竟的。大乘認為，在有中不執著于有，在空中不執著于空，道理沒有不窮盡的，所以才是究竟的空義。』僧生（Sengsheng）說：『迷惑的人都認為諸法是『我』所擁有的。既然道理是苦的，那麼事物就不會順從自己。如果事物不順從自己，那就不是我所能保有的。如果所保有的不是我，那麼它必定不是我所擁有的。』說有，確實是有的，卻說它不是有；說無，確實是無，怎麼能說它是有呢？這就是所謂的『無有』、『無無』，達到究竟徹底的空，才是空的真正含義。 對於『我』和『無我』不作區分，才是『無我』的含義。 鳩摩羅什（Kumarajiva）說：『如果去除『我』而存在『無我』，仍然沒有擺脫『我』的範疇。為什麼這麼說呢？凡是說到『我』，就是主宰的意思。』經中說有二十二根（twenty-two roots），這二十二根也就是二十二個主宰。雖然說沒有真正的造物主，但有事物運作的主宰。這就像廢除一個主宰而另立一個主宰。所以，對於『我』和『無我』不作區分，才是真正的『無我』。』僧肇（Sengzhao）說：『小乘認為執著于『我』是累贅，所以推崇『無我』。如果『無我』被推崇，那麼就與『我』形成了對立。大乘認為是非的意義是一致的，兩者沒有區別，才是『無我』的含義。』僧生（Sengsheng）說：『既然道理不順從『我』，所以是空，哪裡有『我』能夠控制它呢？所以是無我。無我本來就沒有生死中的『我』，但並非沒有佛性的『我』。 法的本性本來就不是『然』（像燃燒一樣），現在也沒有『滅』，這就是『寂滅』的含義。 鳩摩羅什（Kumarajiva）說：『這是在闡明涅槃（Nirvana）的含義。因為生死的『然』（燃燒）耗盡，所以有『滅』。生死本來就不是『然』，所以沒有涅槃的『滅』。涅槃的『滅』才是真正的寂滅。』僧肇（Sengzhao）說：『小乘認為三界（Three Realms）熾熱燃燒，所以通過『滅』來尋求無為。既然熾熱燃燒已經形成，所以『滅』是相對於『生』而言的。大乘認為法的本性本來就不是『然』，現在又有什麼可以『滅』的呢？不『然』不『滅』才是真正的寂滅。』僧生（Sengsheng）說：『法既然是無常、苦、空的，領悟了它，就能永遠地進入涅槃。涅槃就是不再『然』（燃燒）。不『然』就是事物的平靜狀態。』

【English Translation】 English version: If there are statements about 'removing', 'existence', 'emptiness', and 'non-emptiness', these are all relative. When these two opposing principles are completely exhausted, that is the true meaning of 'emptiness'. Sengzhao (Sengzhao) said: 'The Hinayana's contemplation method considers that there is no 'self' within the arising phenomena, and this is the meaning of 'emptiness'. Although it can contemplate emptiness, it has not been able to completely extinguish emptiness itself, so it is not ultimate. Mahayana believes that in existence, one does not cling to existence; in emptiness, one does not cling to emptiness. There is no principle that is not exhausted, so it is the ultimate meaning of emptiness.' Sengsheng (Sengsheng) said: 'Deluded people all think that all dharmas are possessed by 'me'. Since the principle is suffering, then things will not obey oneself. If things do not obey oneself, then it is not what I can protect. If what is protected is not me, then it must not be possessed by me.' Saying there is, there truly is, but saying it is not; saying there is not, there truly is not, how can it be said to be? This is what is called 'no existence', 'no non-existence', reaching ultimate and complete emptiness, which is the true meaning of emptiness. Not differentiating between 'self' and 'no-self' is the meaning of 'no-self'. Kumarajiva (Kumarajiva) said: 'If one removes 'self' and there is 'no-self', one has still not escaped the category of 'self'. Why is this so? Whenever 'self' is mentioned, it means mastery.' The sutra says there are twenty-two roots (twenty-two roots), and these twenty-two roots are also twenty-two masters. Although it is said that there is no true creator, there is a master of the operation of things. This is like abolishing one master and establishing another. Therefore, not differentiating between 'self' and 'no-self' is the true 'no-self'.' Sengzhao (Sengzhao) said: 'Hinayana considers attachment to 'self' to be a burden, so it promotes 'no-self'. If 'no-self' is promoted, then it forms an opposition to 'self'. Mahayana believes that the meaning of right and wrong is consistent, and there is no difference between the two, which is the meaning of 'no-self'.' Sengsheng (Sengsheng) said: 'Since the principle does not obey 'me', therefore it is empty, where is there a 'me' that can control it? Therefore, it is no-self. No-self originally has no 'self' in birth and death, but it is not that there is no 'self' of Buddha-nature. The nature of the Dharma is originally not 'burning' (like burning), and now there is no 'extinction', this is the meaning of 'Nirvana'. Kumarajiva (Kumarajiva) said: 'This is explaining the meaning of Nirvana (Nirvana). Because the 'burning' of birth and death is exhausted, there is 'extinction'. Birth and death are originally not 'burning', so there is no 'extinction' of Nirvana. The 'extinction' of Nirvana is true Nirvana.' Sengzhao (Sengzhao) said: 'Hinayana considers the Three Realms (Three Realms) to be burning fiercely, so it seeks non-action through 'extinction'. Since fierce burning has already formed, therefore 'extinction' is relative to 'birth'. Mahayana believes that the nature of the Dharma is originally not 'burning', so what can be 'extinguished' now? Not 'burning' and not 'extinguishing' is true Nirvana.' Sengsheng (Sengsheng) said: 'Since the Dharma is impermanent, suffering, and empty, realizing it, one can eternally enter Nirvana. Nirvana is no longer 'burning'. Not 'burning' is the state of tranquility of things.'

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夫終得寂滅者。以其本無實然。然既不實。滅獨實乎。

說是法時彼諸比丘心得解脫故我不任詣彼問疾佛告阿那律。

什曰。天眼第一也。肇曰。阿那律秦言如意。剎利種也。弟子中天眼第一。

汝行詣維摩詰問疾阿那律白佛言世尊我不堪任詣彼問疾所以者何憶念我昔於一處經行時有梵王名曰嚴凈與萬梵俱放凈光明來詣我所稽首作禮問我言幾何阿那律天眼所見。

肇曰。梵王聞阿那律天眼第一故問所見遠近。

我即答言仁者吾見此釋迦牟尼佛土三千大千世界如觀掌中庵摩勒果。

肇曰。庵摩勒果形似檳榔。食之除風冷。時手執此果。故即以為喻也。

時維摩詰來謂我言唯阿那律天眼所見為作相耶無作相耶。

什曰。色無定相。若見色有遠近精粗。即是為色。為色則是邪惑顛倒之眼。故同於外道。若不為色作相。色則無為。無為則不應見有遠近。而言遠見三千。則進退無可。故失會於梵天。受屈於二難也。肇曰。三界報身六情諸根從結業起名為有作相也。法身出三界六情諸根不由結業生名為無作相。夫以有作故有所不作。以法身無作故無所不作也。

假使作相則與外道五通等。

肇曰。外道修俗禪得五通。然不能出凡夫見聞之境。此有作相也。欲等之哉

{ "translations": [ "現代漢語譯本：\n\n「如果最終證得寂滅，那是因為萬法原本就沒有實在的自性。既然自性不實，那麼寂滅本身又怎麼會是真實的呢？」\n\n「當佛陀宣說此法時，那些比丘因為心已得到解脫，所以我才不派他們去維摩詰（Vimalakirti，一位在家菩薩）那裡問候病情。」佛陀告訴阿那律（Aniruddha，佛陀的弟子，以天眼第一著稱）說。\n\n什（Kumarajiva，鳩摩羅什，譯經大師）說：「阿那律的天眼是第一。」肇（僧肇，鳩摩羅什的弟子）說：「阿那律，用秦朝的話來說就是『如意』。他是剎帝利（Kshatriya，印度種姓制度中的第二等級，通常是武士和統治者）種姓。在佛陀的弟子中，他的天眼是第一。」\n\n「你去維摩詰那裡問候病情吧。」阿那律對佛陀說：「世尊，我不勝任去那裡問候病情。這是什麼原因呢？我記得以前在一處經行時，有一位梵王（Brahma，色界天的天王）名叫嚴凈，與一萬梵眾一起，放出清凈的光明來到我這裡，頂禮作揖，問我：『阿那律，你的天眼能看到多遠？』」\n\n肇說：「梵王聽說阿那律的天眼是第一，所以問他所見的遠近。」\n\n我立即回答說：「仁者，我能看到這釋迦牟尼佛土（Sakyamuni Buddha-land，釋迦牟尼佛所教化的世界）的三千大千世界（three thousand great thousand worlds，佛教宇宙觀中的一個宇宙），就像觀看掌中的庵摩勒果（Amalaka fruit，一種印度草藥果實）一樣。」\n\n肇說：「庵摩勒果的形狀像檳榔，吃了可以去除風寒。當時我手中拿著這個果實，所以就用它來作比喻。」\n\n當時，維摩詰來對我說：「阿那律，你的天眼所見，是『作相』（with characteristics）的呢，還是『無作相』（without characteristics）的呢？」\n\n什說：「色（form，物質現象）沒有固定的相狀。如果認為色有遠近精粗的分別，那就是執著於色。執著於色，就是邪見迷惑顛倒的眼。這樣就和外道（non-Buddhist religions）一樣了。如果不為色作相，那麼色就是無為（unconditioned）。無為就不應該看到有遠近。而你卻說能遠見三千大千世界，這樣進退都沒有道理。所以會在梵天面前失言，在二難（two difficulties）中受屈。」肇說：「三界（three realms，欲界、色界、無色界）的報身（reward body，由業力感召而生的身軀）、六情（six senses，眼、耳、鼻、舌、身、意）、諸根（sense organs）都是從結業（karma）而生起的，這叫做『有作相』。法身（Dharmakaya，佛的法性之身）超出三界，六情諸根不是由結業而生，這叫做『無作相』。因為有作相，所以有所不能作；因為法身無作相，所以無所不能作。」\n\n「假如是『作相』，那就和外道的五通（five supernormal powers）一樣了。」\n\n肇說：「外道通過修煉世俗禪定得到五通，但不能超出凡夫見聞的境界，這就是『有作相』。你想和他們一樣嗎？」 ], "english_translations": [ "English version:\n\n'If one ultimately attains Nirvana, it is because all dharmas originally have no real self-nature. Since self-nature is unreal, how can Nirvana itself be real?'\n\n'When the Buddha was expounding this Dharma, those Bhikshus (monks) had already attained liberation in their minds, so I did not send them to inquire after Vimalakirti's (a lay bodhisattva) health.' The Buddha said to Aniruddha (one of the Buddha's disciples, known for his divine eye).\n\nKumarajiva (a great translator of Buddhist scriptures) said, 'Aniruddha's divine eye is the foremost.' Sengzhao (Kumarajiva's disciple) said, 'Aniruddha, in the Qin language, means \'as desired.\' He was of the Kshatriya (the second of the four Hindu castes, consisting of warriors and rulers) caste. Among the Buddha's disciples, his divine eye was the foremost.'\n\n'Go and inquire after Vimalakirti's health.' Aniruddha said to the Buddha, 'World Honored One, I am not capable of going there to inquire after his health. Why is that? I remember once, when I was walking in a certain place, a Brahma King (the king of the Form Realm) named Immaculate Purity, together with ten thousand Brahmas, emitted pure light and came to me, bowed and paid respects, and asked me, \'Aniruddha, how far can your divine eye see?\''\n\nSengzhao said, 'The Brahma King heard that Aniruddha's divine eye was the foremost, so he asked him how far he could see.'\n\nI immediately replied, 'O Benevolent One, I can see the Sakyamuni Buddha-land (the world where Sakyamuni Buddha teaches) of three thousand great thousand worlds (a cosmological unit in Buddhism), as clearly as looking at an Amalaka fruit (an Indian medicinal fruit) in the palm of my hand.'\n\nSengzhao said, 'The shape of the Amalaka fruit is like a betel nut, and eating it can dispel wind and cold. At that time, I was holding this fruit in my hand, so I used it as a metaphor.'\n\nAt that time, Vimalakirti came and said to me, 'Aniruddha, what your divine eye sees, is it with characteristics (with characteristics) or without characteristics (without characteristics)?'\n\nKumarajiva said, 'Form (material phenomena) has no fixed characteristics. If one perceives form as having distinctions of near and far, coarse and fine, then one is attached to form. Being attached to form is a distorted and deluded view. This is the same as non-Buddhist religions. If one does not attribute characteristics to form, then form is unconditioned (unconditioned). If it is unconditioned, then one should not see distinctions of near and far. Yet you say you can see three thousand great thousand worlds from afar, so there is no logical consistency. Therefore, you would lose face before the Brahma King and be humiliated by the two difficulties (two difficulties).' Sengzhao said, 'The reward body (reward body) of the Three Realms (three realms, Desire Realm, Form Realm, Formless Realm), the six senses (six senses, eyes, ears, nose, tongue, body, mind), and the sense organs all arise from karma, which is called \'with characteristics.\' The Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) transcends the Three Realms, and the six senses and sense organs do not arise from karma, which is called \'without characteristics.\' Because there are characteristics, there are things that cannot be done; because the Dharmakaya has no characteristics, there is nothing that cannot be done.'\n\n'If it is \'with characteristics,\' then it is the same as the five supernormal powers (five supernormal powers) of non-Buddhist religions.'\n\nSengzhao said, 'Non-Buddhists attain the five supernormal powers through cultivating worldly Samadhi (meditative state), but they cannot transcend the realm of ordinary people's seeing and hearing, which is \'with characteristics.\' Do you want to be the same as them?'" ] }

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。

若無作相即是無為不應有見。

肇曰。若無作相即是法身無為之相。豈容見聞近遠之言。

世尊我時默然。

肇曰。欲言作相則同彼外道。欲言無作則違前見意。故不知所答也。

彼諸梵聞其言得未曾有即為作禮而問曰世孰有真天眼者。

什曰。以阿那律天眼為色作相非真天眼。若不作相則是真眼。未知誰有。故問言孰耶。肇曰。諸梵謂天眼正以徹視遠見為理。而凈名致詰殊違本涂。疑有真異故致斯問。

維摩詰言有佛世尊得真天眼常在三昧悉見諸佛國不以二相。

什曰。言不為色作精粗二相也。肇曰。真天眼謂如來法身無相之目也。幽燭微形鉅細兼睹萬色彌廣。有若目前。未嘗不見而未嘗有見。故無眼色之二相也。二乘在定則見。出定不見。如來未嘗不定未嘗不見故常在三昧也。

於是嚴凈梵王及其眷屬五百梵天皆發阿耨多羅三藐三菩提心禮維摩詰足已忽然不現。

肇曰。其所發明成立若此。

故我不任詣彼問疾佛告優波離。

什曰。長夜誓願世世常作持律。故於今持律第一也。肇曰。優波離秦言上首。弟子中持律第一。

汝行詣維摩詰問疾優波離白佛言世尊我不堪任詣彼問疾所以者何憶念昔者有二比丘犯律行以為恥。

【現代漢語翻譯】 現代漢語譯本 若認為沒有『作相』（zuo xiang, conceptualization of action），那就是『無為』（wu wei, non-action），不應該有任何『見』（jian, perception）。 肇曰：若沒有『作相』，那就是法身『無為』的相。怎麼能用見聞遠近這些言語來描述呢？ 世尊，我當時默然不語。 肇曰：想說有『作相』，就和外道一樣；想說沒有『作相』，又違背了之前的見解。所以不知道該如何回答。 那些梵天聽了他的話，覺得前所未有，就向他行禮問道：世間誰有真正的天眼呢？ 什曰：阿那律（Anaritsu）的天眼以色（se, form）作為『作相』，不是真正的天眼。如果不『作相』，那就是真正的天眼。不知道誰有，所以問『誰有』。 肇曰：諸梵天認為天眼的道理在於能夠徹視遠見。而維摩詰（Vimalakirti）的詰問卻與此背道而馳，懷疑有真正不同的天眼，所以才這樣問。 維摩詰說：有佛世尊（Buddha-World Honored One）得到真正的天眼，常在三昧（samadhi, meditative absorption）中，完全看見諸佛國土，不以二相（er xiang, duality）。 什曰：說的是不以色（se, form）的精粗二相作為『作相』。 肇曰：真正的天眼指的是如來（Tathagata）法身（Dharmakaya, the body of the Dharma）無相的眼睛。幽深地照見細微的形體，大小都能看見，萬物的顏色瀰漫開來，就像在眼前一樣。未嘗不見，也未嘗有見，所以沒有眼和色的二相。二乘（two vehicles）在禪定中能看見，出定就看不見。如來未嘗不在禪定中，未嘗不見，所以常在三昧中。 於是嚴凈梵王（Vimalakirti）及其眷屬五百梵天，都發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment），禮拜維摩詰的腳，然後忽然消失不見。 肇曰：他所闡明和建立的道理就是這樣。 所以我不能勝任去他那裡問候疾病。佛告訴優波離（Upali）： 什曰：長夜發誓，世世代代常常持守戒律，所以現在持律第一。 肇曰：優波離，秦語意思是上首。在弟子中持律第一。 你去維摩詰那裡問候疾病。優波離對佛說：世尊，我不能勝任去他那裡問候疾病。原因是什麼呢？我記得以前有兩個比丘（bhiksu, monk）犯了戒律，感到羞恥。

【English Translation】 English version If there is no 'zuo xiang' (conceptualization of action), that is 'wu wei' (non-action), and there should be no 'jian' (perception). Zhao said: If there is no 'zuo xiang', that is the aspect of the Dharmakaya's 'wu wei'. How can it be described with words of seeing, hearing, near, and far? World Honored One, I was silent at that time. Zhao said: If you want to say there is 'zuo xiang', it is the same as the heretics. If you want to say there is no 'zuo xiang', it violates the previous view. Therefore, I didn't know how to answer. Those Brahmas, hearing his words, felt unprecedented and bowed to him, asking: Who in the world has true divine eyes? Shi said: Anaritsu's (Anaritsu) divine eyes take form (se, form) as 'zuo xiang', which are not true divine eyes. If there is no 'zuo xiang', then it is true divine eyes. I don't know who has them, so I ask 'who has them'. Zhao said: The Brahmas believe that the principle of divine eyes lies in being able to see through and see far. However, Vimalakirti's (Vimalakirti) questioning goes against this, suspecting that there are truly different divine eyes, so they asked this question. Vimalakirti said: There is the Buddha-World Honored One (Buddha-World Honored One) who has obtained true divine eyes, always in samadhi (samadhi, meditative absorption), completely seeing all Buddha lands, not with duality (er xiang, duality). Shi said: It means not taking the coarse and fine duality of form (se, form) as 'zuo xiang'. Zhao said: True divine eyes refer to the formless eyes of the Tathagata's (Tathagata) Dharmakaya (Dharmakaya, the body of the Dharma). They deeply illuminate subtle forms, seeing both large and small, and the colors of all things spread out, as if they were in front of the eyes. They have never not seen, and have never had seeing, so there is no duality of eyes and form. The two vehicles (two vehicles) can see in meditation, but cannot see when out of meditation. The Tathagata is never not in meditation, and never not seeing, so he is always in samadhi. Then Vimalakirti (Vimalakirti) Brahma King and his family of five hundred Brahmas all developed the mind of anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), bowed to Vimalakirti's feet, and then suddenly disappeared. Zhao said: What he elucidated and established is like this. Therefore, I am not capable of visiting him to inquire about his illness. The Buddha told Upali (Upali): Shi said: He vowed for a long night to always uphold the precepts in every life, so he is now the first in upholding the precepts. Zhao said: Upali, in Qin language, means the leader. He is the first in upholding the precepts among the disciples. You go to Vimalakirti to inquire about his illness. Upali said to the Buddha: World Honored One, I am not capable of visiting him to inquire about his illness. What is the reason? I remember that in the past, two bhiksus (bhiksu, monk) violated the precepts and felt ashamed.

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生曰。犯律者必有懼罪之惑也。原其為懷非唯畏苦困。已交恥所為也。

不敢問佛。

什曰。以佛尊重慚愧深故。亦于眾中大恐怖故。複次將以如來明見法相。決定我罪陷於無淺。則永出清眾望絕真路也。生曰。既違聖禁。加所為愚鄙。故不敢以斥問佛也。

來問我言唯優波離我等犯律誠以為恥不敢問佛愿解疑悔得免斯咎。

肇曰。愧其所犯不敢問佛。以優波離持律第一故從問也。疑其所犯不知輕重。悔其既往廢亂道行。故請持律解免斯咎也。生曰。違禁誠重。能改為貴。是以許有改法也。優波離解律第一故以問焉。疑者恐罪及己而猶有不至之異也。悔者既已懼之必自悔所為也。

我即為其如法解說。

肇曰。如法謂依戒律決其罪之輕重。示其悔過法也。

時維摩詰來謂我言唯優波離無重增此二比丘罪。

生曰。未知罪相猶封以致懼。既明所屬而改之。法重封懼之情愈致深也。深乎惑者罪彌重矣。

當直除滅勿擾其心。

什曰。犯律之人心常戰懼。若定其罪相復加以切之。則可謂心擾而罪增也。若聞實相則心玄無寄。罪累自消。故言當直除滅也。肇曰。二比丘既犯律行疑悔情深。方重結其罪則封．累．彌．厚。封累既厚則罪垢彌增。當直說法空令

悟罪不實。悟罪不實則封累情除。封累情除則罪垢斯滅矣。曷為不察其根為之決罪。擾亂其心重增累乎。生曰。除罪用術。于理既迂。又應病則是其方。乖之更增其病矣。

所以者何彼罪性不在內不在外不在中間。

肇曰。覆釋所以直除之意也。夫罪累之生因緣所成。求其實性不在三處。如殺因彼我。彼我即內外也。自我即非殺。自彼亦非殺。彼我既非。豈在中間眾緣所成。尋之悉虛也。生曰。封惑本出人耳。彼罪豈當有哉。茍能體之。不復自縛于罪也。既不復縛罪。便是出其境矣。已出罪境者罪能得之乎。不在內者不在我心也。若在我心者不應待外也。不在外者不在彼事也。若在彼事者不應罪我也。不在中間者合我之與事也。罪為一矣。豈得兩在哉。

如佛所說心垢故眾生垢心凈故眾生凈。

什曰。以罪為罪則心自然生垢。心自然生垢則垢能累之。垢能累之則是罪垢眾生。不以罪為罪此即凈心。心凈則是凈眾生也。生曰。引佛語為證也。心垢者封惑之情也。眾生垢者心既有垢罪必及之也。若能無封則為凈矣。其心既凈其罪亦除也。

心亦不在內不在外不在中間。

生曰。罪雖由心垢而致。悟之必得除也。向已明罪不在內外中間。故言心亦不在三處。

如其心然罪垢亦然

【現代漢語翻譯】 現代漢語譯本：領悟到罪的虛幻不實。領悟到罪的虛幻不實，那麼封鎖和牽累的情感就會消除。封鎖和牽累的情感消除，那麼罪惡和污垢就會消滅了。為什麼不去探究罪的根源來徹底消除罪惡，反而擾亂內心，加重牽累呢？僧肇回答說：『用外在的法術來消除罪惡，從道理上來說是迂腐的。而且，如果這種方法只是爲了應對某種特定的『疾病』，那麼違背了這種方法反而會加重病情。』 這是為什麼呢？因為罪的本性既不在內，也不在外，也不在中間。 僧肇解釋說：『這是進一步解釋直接消除罪惡的含義。罪惡和牽累的產生是因緣和合而成的。追究它的真實本性，不在三種地方。比如殺人，是由於『彼』（受害者）和『我』（施害者）的因緣。『彼』和『我』就是內外。從『我』自身來說，沒有殺人的本性；從『彼』自身來說，也沒有被殺的本性。『彼』和『我』既然都沒有殺人的本性，那麼罪惡難道在『彼』和『我』的中間嗎？罪惡是由眾多因緣和合而成的，追尋它的根源，一切都是虛幻不實的。』僧肇繼續說：『封鎖和迷惑本來就出自於人的內心。罪惡怎麼會有真實的自性呢？如果能夠體悟到這一點，就不會再自己束縛于罪惡之中了。既然不再被罪惡束縛，就是脫離了罪惡的境界。已經脫離罪惡境界的人，罪惡還能束縛他嗎？』罪不在內，指的是不在我自己的心中。如果在我的心中，就不應該等待外在的因緣。罪不在外，指的是不在外在的事物上。如果在外在的事物上，就不應該懲罰我。罪不在中間，指的是『我』和外在的事物結合在一起。罪如果是一個整體，怎麼可能同時存在於兩個地方呢？ 就像佛所說的：『心有污垢，所以眾生有污垢；心清凈，所以眾生清凈。』 鳩摩羅什（Kumārajīva）解釋說：『如果認為罪是真實的，那麼內心自然會產生污垢。內心自然產生污垢，那麼污垢就能牽累人。污垢能牽累人，那麼就是被罪垢所束縛的眾生。如果不認為罪是真實的，這就是清凈心。心清凈，那麼就是清凈的眾生。』僧肇繼續說：『引用佛的話來作為證明。心有污垢，指的是封鎖和迷惑的情感。眾生有污垢，指的是內心既然有污垢，罪惡必定會降臨到他身上。如果能夠沒有封鎖和迷惑，那就是清凈了。內心既然清凈，罪惡也就消除了。』 心也不在內，不在外，不在中間。 僧肇繼續說：『罪雖然是由心有污垢而導致的，但是領悟到罪的虛幻不實，必定能夠消除罪惡。前面已經闡明罪不在內外中間，所以說心也不在三種地方。』 就像心一樣，罪惡和污垢也是如此。

【English Translation】 English version: Realizing the unreal nature of sin. Realizing the unreal nature of sin, then the emotions of blockage and entanglement will be eliminated. When the emotions of blockage and entanglement are eliminated, then sin and defilement will be extinguished. Why not investigate the root of sin to completely eliminate it, but instead disturb the mind and increase entanglement? Sengzhao (僧肇) replied: 'Using external techniques to eliminate sin is, in principle, circuitous. Moreover, if this method is only to deal with a specific 'disease,' then violating this method will only worsen the condition.' Why is this so? Because the nature of sin is neither within, nor without, nor in between. Sengzhao (僧肇) explained: 'This is a further explanation of the meaning of directly eliminating sin. The arising of sin and entanglement is caused by the aggregation of conditions. Investigating its true nature, it is not in three places. For example, killing is due to the conditions of 'that' (the victim) and 'I' (the perpetrator). 'That' and 'I' are the inside and outside. From 'I' myself, there is no nature of killing; from 'that' itself, there is no nature of being killed. Since neither 'that' nor 'I' has the nature of killing, then is sin in between 'that' and 'I'? Sin is caused by the aggregation of many conditions, and tracing its root, everything is illusory and unreal.' Sengzhao (僧肇) continued: 'Blockage and delusion originally come from the human heart. How can sin have a real nature? If one can realize this, one will no longer bind oneself to sin. Since one is no longer bound by sin, one has escaped the realm of sin. Can sin bind someone who has already escaped the realm of sin?' Sin is not within, referring to not being in my own heart. If it were in my heart, it should not wait for external conditions. Sin is not without, referring to not being in external things. If it were in external things, I should not be punished. Sin is not in between, referring to the combination of 'I' and external things. If sin is a whole, how can it exist in two places at the same time? Just as the Buddha said: 'Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure.' Kumārajīva (鳩摩羅什) explained: 'If one believes that sin is real, then defilement will naturally arise in the heart. When defilement naturally arises in the heart, then defilement can entangle people. When defilement can entangle people, then they are sentient beings bound by sin and defilement. If one does not believe that sin is real, then this is a pure mind. When the mind is pure, then they are pure sentient beings.' Sengzhao (僧肇) continued: 'Citing the Buddha's words as proof. Defilement in the heart refers to the emotions of blockage and delusion. Defilement in sentient beings refers to the fact that since there is defilement in the heart, sin will inevitably befall them. If one can be without blockage and delusion, then one is pure. Since the heart is pure, sin is also eliminated.' The mind is also not within, not without, not in between. Sengzhao (僧肇) continued: 'Although sin is caused by defilement in the heart, realizing the unreal nature of sin will surely eliminate sin. It has already been explained that sin is not within, without, or in between, so it is said that the mind is also not in three places.' Just like the mind, sin and defilement are also like this.

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肇曰。尋知其本也。夫執本以知其末。守母以見其子。佛言眾生垢凈皆由心起。求心之本不在三處。心既不在。罪垢可知也。

諸法亦然不出于如。

肇曰。萬法雲云。皆由心起。豈獨垢凈之然哉。故諸法亦然。不離於如。如謂如本相也。生曰。心既不在三處。罪垢亦然也。反覆皆不得異諸法豈容有殊耶。則無不如也。

如優波離以心相得解脫時寧有垢不。

什曰。心相謂羅漢亦觀眾生．心實相得解脫也。今問其成道時。第九解脫道中觀實相時。寧見此中有垢不。生曰。以優波離驗之也。心相者無內外中間也。得解脫者不復縛在心也。以心相得解脫者無垢可見。

我言不也。

肇曰。得解脫時謂其初成阿羅漢。第九解脫。爾時心冥一義無復心相。欲以其心類明眾心故先定其言也。

維摩詰言一切眾生心相無垢亦復如是。

肇曰。群生心相如心解相。生曰。眾生心相無垢。理不得異。但見與不見為殊耳。

唯優波離妄想是垢無妄想是凈。

什曰。罪本無相而橫為生相。是為妄想。妄想自生垢耳。非理之咎也。肇曰。優波離分別罪相欲以除垢。罪本無相而妄生罪相。乃更增塵垢也。其言雖泛意在於是。生曰。垢實無也。在妄想中是垢耳。若無妄

【現代漢語翻譯】 現代漢語譯本： 　　肇曰：探尋就能知道它的根本。掌握根本就能瞭解末節，守住母體就能見到它的孩子。佛說眾生的污垢和清凈都由心而起。追尋心的根本不在過去、現在、未來這三處。心既然不在三處，罪惡污垢的虛妄性就可以知道了。

諸法也是這樣，沒有超出『如』的本性。

肇曰：萬法紛紛擾擾，都由心而起，豈止是污垢和清凈這樣呢？所以一切諸法也是這樣，不離於『如』。『如』指的是事物本來的面貌。生曰：心既然不在過去、現在、未來這三處，罪惡污垢也是這樣。反覆推敲都找不到差別，那麼諸法怎麼會有不同呢？那就沒有不『如』的了。

就像優波離（Upali，佛陀十大弟子之一，持戒第一）以體悟心之實相而得到解脫時，難道還有污垢存在嗎？

什曰：心相指的是阿羅漢（Arhat），他們也觀察眾生的心之實相，從而得到解脫。現在問優波離尊者在成道時，在第九解脫道中觀察實相時，難道見到其中有污垢嗎？生曰：這是用優波離的例子來驗證。心相是沒有內外中間的。得到解脫的人不再被束縛在心中。以體悟心之實相而得到解脫的人，沒有污垢可以見到。

我說沒有。

肇曰：得到解脫時，指的是他剛證得阿羅漢果位，處於第九解脫道中。那時心與真理融為一體，不再有心相的分別。想要用他的心來比照說明眾生的心，所以先確定他的回答。

維摩詰（Vimalakirti）說：一切眾生的心相本來就沒有污垢，也是這樣的。

肇曰：眾生的心相和體悟解脫的心相是一樣的。生曰：眾生的心相本來就沒有污垢，這個道理沒有不同。只是在于能否見到罷了。

只有優波離的妄想才是污垢，沒有妄想就是清凈。

什曰：罪過本來沒有實在的相狀，卻橫生出一種相狀，這就是妄想。妄想自己產生污垢，這不是真理的過錯。肇曰：優波離分別罪過的相狀，想要用它來去除污垢。罪過本來沒有實在的相狀，卻虛妄地生出罪過的相狀，反而增加了塵垢。他說的雖然寬泛，但意思就在這裡。生曰：污垢實際上是不存在的，存在於妄想之中才成為污垢。如果沒有妄想，

【English Translation】 English version: 　　Zhao said: Seeking, one can know its root. Grasping the root, one understands the branches; holding the mother, one sees her child. The Buddha said that the defilement and purity of sentient beings both arise from the mind. Seeking the root of the mind, it is not found in the three places (past, present, and future). Since the mind is not in the three places, the falsity of sin and defilement can be known.

All dharmas are also like this, not exceeding the nature of 'Thusness' (如, Rú).

Zhao said: The myriad dharmas, in their vastness, all arise from the mind. How could it be only defilement and purity that are like this? Therefore, all dharmas are also like this, not apart from 'Thusness'. 'Thusness' refers to the original appearance of things. Sheng said: Since the mind is not in the three places, sin and defilement are also like this. Repeatedly examining, no difference can be found, so how could the dharmas be different? Then there is nothing that is not 'Thus'.

Like Upali (優波離, one of the ten great disciples of the Buddha, foremost in upholding the precepts) when he attained liberation through realizing the true nature of the mind, was there still defilement?

Shí said: 'Mind-nature' refers to Arhats (阿羅漢), who also observe the true nature of sentient beings' minds, thereby attaining liberation. Now, asking the Venerable Upali when he attained enlightenment, when observing true nature in the ninth liberation path, did he see defilement in it? Sheng said: This is using Upali's example to verify it. Mind-nature has no inside, outside, or middle. One who attains liberation is no longer bound by the mind. One who attains liberation through realizing the true nature of the mind has no defilement to be seen.

I said no.

Zhao said: 'Attaining liberation' refers to when he first attained the Arhat fruit, being in the ninth liberation path. At that time, the mind merged with the one truth, and there was no longer any distinction of mind-nature. Wanting to use his mind to illustrate the minds of sentient beings, so first confirming his answer.

Vimalakirti (維摩詰) said: The mind-nature of all sentient beings is originally without defilement, and is also like this.

Zhao said: The mind-nature of sentient beings is the same as the mind-nature of realizing liberation. Sheng said: The mind-nature of sentient beings is originally without defilement; this principle is no different. It is only a matter of whether it is seen or not.

Only Upali's delusion is defilement; without delusion, there is purity.

Shí said: Sin originally has no real form, but a form is forcibly created; this is delusion. Delusion itself produces defilement; this is not the fault of truth. Zhao said: Upali distinguishes the forms of sins, wanting to use them to remove defilement. Sin originally has no real form, but a form of sin is falsely created, thus increasing defilement. Although his words are general, the meaning lies here. Sheng said: Defilement is actually non-existent; it is in delusion that it becomes defilement. If there is no delusion,

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想垢即凈也。妄想者妄分別之想也。

顛倒是垢。

生曰。見正轉也。見轉于內則妄分別外事也。

無顛倒是凈。

肇曰。無罪而見罪顛倒也。

取我是垢。

生曰。取我相者不能廢己從理也。既取我相見便轉也。

不取我是凈。

肇曰。見罪即存我也。

優波離一切法生滅不住。

什曰。此已下釋罪所以不可得也。生曰。諸法皆從妄想而有。悉如此也。

如幻如電諸法不相待乃至一念不住。

什曰。前心不待後心生竟然後滅也。肇曰。成前無相常凈義也。諸法如電新新不停。一起一滅不相待也。彈指頃有六十念過。諸法乃無一念頃住。況欲久停。無住則如幻。如幻則不實。不實則為空。空則常凈。然則物物斯凈。何有罪累於我哉。

諸法皆妄見。

什曰。皆由妄見故謂其有耳。

如夢如炎如水中月如鏡中像以妄想生。

肇曰。上明外法不住。此明內心妄見。俱辯空義。內外為異耳。夫以見妄故所見不實。所見不實則實存於所見之外。實存於所見之外則所見不能見。見所不能見故無相常凈也。上二喻取其速滅。此四喻取其妄想。

其知此者是名奉律。

什曰。奉律梵本云毗尼。毗尼秦言善治。謂自

【現代漢語翻譯】 現代漢語譯本 『想垢』（Saṅkhāra-mala）即是『凈』（Śuddha）。『妄想』（Vikalpa）是指虛妄分別之想。

『顛倒』（Viparyāsa）是『垢』。

生曰：見解偏離正道。見解在內心偏離，就會虛妄分別外在事物。

『無顛倒』是『凈』。

肇曰：沒有罪卻認為有罪，這就是顛倒。

『取我』是『垢』。

生曰：執取我相的人，不能捨棄自我而順從真理。既然執取我相，見解就會偏離。

『不取我』是『凈』。

肇曰：認為有罪，就是存在我。

『優波離』（Upāli）說：一切法生滅不住。

什曰：以下解釋罪之所以不可得。生曰：諸法都從妄想而有，都是如此。

如幻如電，諸法不相待，乃至一念不住。

什曰：前念不等待后念，生起后就滅亡。肇曰：成就前念無相常凈的意義。諸法如閃電般新新不停，一起一滅不相待。彈指頃有六十唸經過，諸法沒有一念頃住留，何況想要長久停留。無住就是如幻，如幻就是不真實，不真實就是空，空就是常凈。如此，萬物都是清凈的，哪裡會有罪過加於我呢？

諸法皆妄見。

什曰：都是由於虛妄的見解，所以認為它們存在。

如夢如炎，如水中月，如鏡中像，以妄想生。

肇曰：上面說明外在的法不住留，這裡說明內心的虛妄見解，都是爲了闡明空的道理。內外只是說法不同罷了。因為見解虛妄，所以所見不真實。所見不真實，那麼真實就存在於所見之外。真實存在於所見之外，那麼所見就不能見。見所不能見，所以無相常凈。上面的兩個比喻取其迅速滅亡之意，這四個比喻取其虛妄之想。

知道這些，就叫做奉律。

什曰：『奉律』梵文是『毗尼』（Vinaya）。『毗尼』秦言『善治』，是說自己。

【English Translation】 English version 'Wanting defilement' (Saṅkhāra-mala) is 'purity' (Śuddha). 'Delusion' (Vikalpa) refers to the thought of false discrimination.

'Inversion' (Viparyāsa) is 'defilement'.

Sheng said: It is seeing a deviation from the right path. If the view deviates internally, it will falsely discriminate external things.

'Non-inversion' is 'purity'.

Zhao said: Seeing guilt where there is no guilt is inversion.

'Grasping at self' is 'defilement'.

Sheng said: Those who grasp at the self-image cannot abandon themselves and follow the truth. Since they grasp at the self-image, their views will deviate.

'Not grasping at self' is 'purity'.

Zhao said: Thinking there is guilt is to preserve the self.

'Upāli' (Upāli) said: All dharmas arise and cease without abiding.

Shi said: The following explains why guilt cannot be obtained. Sheng said: All dharmas arise from delusion, and are all like this.

Like illusion, like lightning, all dharmas do not wait for each other, and even a single thought does not abide.

Shi said: The previous thought does not wait for the subsequent thought; it arises and then ceases. Zhao said: It achieves the meaning of the constant purity of the absence of characteristics in the previous thought. All dharmas are like lightning, constantly changing, arising and ceasing without waiting for each other. In the snap of a finger, sixty thoughts pass. Dharmas do not abide even for a moment, let alone wanting to stay for a long time. Non-abiding is like illusion, like illusion is unreal, unreal is emptiness, and emptiness is constant purity. Therefore, all things are pure. How can there be guilt upon me?

All dharmas are false views.

Shi said: All are due to false views, so they are considered to exist.

Like a dream, like a mirage, like the moon in water, like an image in a mirror, they arise from delusion.

Zhao said: The above explains that external dharmas do not abide, and this explains the internal false views, both to elucidate the meaning of emptiness. The internal and external are just different ways of speaking. Because the view is false, what is seen is not real. If what is seen is not real, then reality exists outside of what is seen. If reality exists outside of what is seen, then what is seen cannot see. Seeing what cannot be seen, therefore there is no characteristic and constant purity. The above two metaphors take the meaning of rapid extinction, and these four metaphors take the meaning of delusion.

Knowing these is called upholding the precepts.

Shi said: 'Upholding the precepts' in Sanskrit is 'Vinaya' (Vinaya). 'Vinaya' in Chinese means 'good governance', referring to oneself.

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治淫怒癡亦能治眾生惡也。生曰。作如此知無復犯律之咎也。

其知此者是名善解。

肇曰。若能知法如此乃名善解。奉法律耳。不知此法而稱持律第一者何耶。令知優波離謬教意也。生曰。善解律為理也。

於是二比丘言上智哉是優波離所不及持律之上而不能說。

肇曰。二比丘悟罪常凈無復疑悔。故致斯嘆。

我答言自舍如來未有聲聞及菩薩能制其樂說之辯。

肇曰。內有樂說智生則說法無窮名樂說辯也。此辯一起乃是補處之所嘆。而況聲聞乎。

其智慧明達為若此也。

肇曰。其明達若此。吾豈能及。

時二比丘疑悔即除。

什曰。有罪則憂怖自生。罪無則疑悔自滅也。

發阿耨多羅三藐三菩提心作是愿言令一切眾生皆得是辯故我不任詣彼問疾佛告羅睺羅。

什曰。阿修羅食月時名羅睺羅。羅睺羅秦言覆障。謂障月明也。羅睺羅六年處母胎所覆障。故因以為名。明聲聞法中密行第一。菩薩出家之日諸相師言。若今夜不出家。明日七寶自至為轉輪聖王王四天下。王即于其夜更增伎樂以悅其心。於時菩薩欲心內發。羅睺羅即時處胎。耶輸陀羅其夜有身。於時凈居諸天相與悲而言曰。菩薩為欲所纏。迷於女色。眾生可愍。誰當度者。即時

【現代漢語翻譯】 現代漢語譯本： 能用戒律對治淫慾、嗔怒、愚癡，也能對治眾生的惡行。生法師說：『如果這樣理解，就不會再有違犯戒律的過失了。』 真正理解戒律的人才稱得上是善解。』 鳩摩羅什說：『如果能這樣理解佛法，才能稱得上是善解，奉行法律。不理解這種佛法卻自稱持戒第一，這是什麼呢？這是爲了讓大家知道優波離（Upali，持戒第一的弟子）的錯誤教導。』生法師說：『善解戒律就是明白其中的道理。』 於是兩位比丘說：『真是高深的智慧啊！優波離（Upali）所不及的，持戒之上卻不能這樣解說。』 鳩摩羅什說：『兩位比丘領悟到罪性本空，常自清凈，不再有疑惑後悔，所以發出這樣的讚歎。』 我回答說：『自從捨棄如來之後，沒有聲聞（Śrāvaka，聽聞佛法而修行的弟子）和菩薩（Bodhisattva，立志成佛的修行者）能勝過我的樂說之辯。』 鳩摩羅什說：『內心有樂說智慧產生，那麼說法就無窮無盡，這叫做樂說辯才。這種辯才一出現，連補處菩薩（指彌勒菩薩）都要讚歎，更何況是聲聞呢？』 他的智慧明達到了這種程度啊！』 鳩摩羅什說：『他的明達到了這種程度，我怎麼能趕得上呢？』 當時兩位比丘的疑慮和後悔立刻消除了。 鳩摩羅什說：『有罪就會自然產生憂慮和恐懼，沒有罪，疑惑和後悔就會自然消失。』 發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），併發愿說：『讓一切眾生都能得到這種辯才，所以我不敢前去問候他的疾病。』佛告訴羅睺羅（Rāhula，佛陀的兒子）。 鳩摩羅什說：『阿修羅（Asura，一種神道生物）吞食月亮的時候叫做羅睺羅（Rāhula）。羅睺羅（Rāhula）在秦語中是覆障的意思，指的是遮蔽月亮的光明。羅睺羅（Rāhula）在母親的胎中六年，被覆蓋遮蔽，因此因此而得名。他以在聲聞法中秘密修行第一而聞名。菩薩出家那天，相士們說：如果今晚不出家，明天七寶自然會來，成為轉輪聖王（Cakravartin，擁有統治世界的理想君主），統治四天下。國王就在當晚增加了歌舞伎樂來取悅他的心。當時菩薩的慾望在內心萌發，羅睺羅（Rāhula）立刻入胎。耶輸陀羅（Yaśodharā，悉達多太子之妻）當晚懷孕。當時凈居諸天（Śuddhāvāsa，色界天的最高層）相互悲嘆說：菩薩被慾望纏繞，迷惑于女色，眾生可憐啊，誰來度化他們呢？』

【English Translation】 English version: Curbing lust, anger, and ignorance can also cure the evils of sentient beings. The monk Sheng said, 'If one understands it this way, there will be no more faults of violating the precepts.' 'One who truly understands the precepts is called a good interpreter.' Kumārajīva said, 'If one can understand the Dharma in this way, then one can be called a good interpreter and uphold the law. What about those who do not understand this Dharma but claim to be the best at upholding the precepts? This is to let people know the erroneous teachings of Upali (Upali, foremost disciple in upholding the precepts).' The monk Sheng said, 'To understand the precepts well is to understand the principles within them.' Then the two monks said, 'What profound wisdom! Upali (Upali) could not reach this, being above upholding the precepts but unable to explain it this way.' Kumārajīva said, 'The two monks realized that the nature of sin is empty and always pure, and they no longer had doubts or regrets, so they expressed such praise.' I replied, 'Since the passing of the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha), no Śrāvaka (Śrāvaka, a disciple who hears and practices the teachings) or Bodhisattva (Bodhisattva, one who aspires to Buddhahood) has been able to surpass my eloquence of joyful speech.' Kumārajīva said, 'When the wisdom of joyful speech arises within, then the Dharma teaching is endless, and this is called the eloquence of joyful speech. When this eloquence arises, even the Bodhisattva destined to become the next Buddha (referring to Maitreya Bodhisattva) will praise it, let alone the Śrāvakas?' 'His wisdom and understanding have reached this level!' Kumārajīva said, 'His understanding has reached this level; how can I catch up?' At that time, the doubts and regrets of the two monks were immediately dispelled. Kumārajīva said, 'With sin, worry and fear naturally arise; without sin, doubt and regret naturally disappear.' They aroused the mind of Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment) and made this vow: 'May all sentient beings attain this eloquence, so I dare not go to inquire about his illness.' The Buddha told Rāhula (Rāhula, the Buddha's son). Kumārajīva said, 'When the Asura (Asura, a type of deity or titan) eats the moon, it is called Rāhula (Rāhula). Rāhula (Rāhula) in the Qin language means 'covering and obstructing,' referring to obscuring the light of the moon. Rāhula (Rāhula) was in his mother's womb for six years, covered and obstructed, hence the name. He is known for being the foremost in secret practice among the Śrāvakas. On the day the Bodhisattva renounced the world, the fortune-tellers said: If he does not renounce the world tonight, the seven treasures will naturally come tomorrow, and he will become a Cakravartin (Cakravartin, an ideal universal ruler), ruling the four continents. The king then increased the music and entertainment that night to please his heart. At that time, the Bodhisattva's desires arose within, and Rāhula (Rāhula) immediately entered the womb. Yaśodharā (Yaśodharā, Siddhartha's wife) became pregnant that night. At that time, the Śuddhāvāsa (Śuddhāvāsa, the Pure Abodes, the highest heavens in the Realm of Form) gods lamented to each other, saying: The Bodhisattva is entangled in desires, deluded by female beauty; sentient beings are pitiable, who will deliver them?'

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變諸妓女皆如死人。甚可怖畏。令菩薩心厭。即勸出家。車匿牽馬四天王接足逾域而去。到菩提樹下思惟。苦行六年已夜成佛。時羅睺羅乃生生已佛乳母問言。悉達出家於是六年。汝今何從有身。若六年懷妊世所未聞。諸釋聞之相與議言。此是不祥。毀辱釋門。必是私竊。欲依法殺之。耶輸曰。愿見大王爾乃就死。王於是隔慢與語。具以事詰問其所由。耶輸如實自陳。我非私竊。是太子之胤耳。自太子出家我常愁毒寢臥冷地。故此兒不時成就耳。語王言。自看此兒顏貌色相為是孫子不。王即抱而觀之。見其色相與太子相似。王乃流淚而言曰。真是吾孫子也。佛欲證明化作梵志。來入王宮見兒問言。汝名何等。答言。我名羅睺羅。梵志贊言。善哉汝以業因緣故處胎六年。所覆障故應名此也。王問何業因緣。答曰。我知業因緣。不知何業。佛后還國。羅睺羅見佛身相莊嚴。敬心內發願欲出家。其母語言。此人出家得成聖道。道非汝分。何用出家。羅睺羅言。若令一人得道。我要當得使人剔發。發已垂盡唯有頂上少許。復言。若發都盡則與死人無異。決定汝心無從後悔。答言。國位寶珍無量妙樂我能棄之。況惜少發耶。道心堅固遂棄國出家。以舍利弗為和尚羅睺羅因緣及出家事以聲聞法略說也。肇曰。羅睺羅秦言覆障。六年

為母胎所障因以為名。弟子中密行第一。

汝行詣維摩詰問疾羅睺羅白佛言世尊我不堪任詣彼問疾所以者何憶念昔時毗耶離諸長者子來詣我所稽首作禮問我言唯羅睺羅汝佛之子。

生曰。言其承聖之基。

舍轉輪王位。

什曰。轉輪王亦有不入胎者。如頂生王是也。昔轉輪王頂上生瘡。王患其癢痛。婆羅門欲以刀破之。王時怒曰。云何以刀著大王頂上耶。更有婆羅門。以藥涂之。至七日頭瘡乃壞。視瘡中見有小兒。威相端正取而養之。后遂為王。因從頂生故名頂生王。或有從肩臂手足等生。此皆從男女生也。佛若不出家則大轉輪王王四天下。羅睺羅不出家。王一閻浮提。地下十由旬鬼神空中十由旬鬼神皆屬羅睺羅為其給使。羅睺羅失會。其旨有四。一不見人根。應非其藥。二出家功德無量。而說之以限。三即是實相而以相說之。四出家法本為實相及涅槃。出家即是二法方便。今雖主得已有其相。羅睺羅雖說出家之美。而不說其終之相。故違理喪真受屈當時也。二人雖俱說出家功德。而羅睺羅以四失乖宗。維摩以四得應會。其得失相反差別若此也。生曰。羅云有轉輪王相。王閻浮提也。

出家為道。

生曰。意云。不應舍此而出家也。

其出家者有何等利。

什曰。

【現代漢語翻譯】 現代漢語譯本：因為被母親的胎障所阻礙而以此為名（羅睺羅的命名由來）。在佛陀的弟子中，他是密行第一的。

羅睺羅（Rahula，佛陀的兒子）對佛說：『世尊，我不堪勝任去維摩詰（Vimalakirti）那裡問候疾病。』這是什麼原因呢？我回憶起過去在毗耶離（Vaishali）時，一些長者（wealthy elders）的兒子來到我這裡，稽首作禮，問我說：『羅睺羅，你是佛陀的兒子。

生肇法師說：『這是說他繼承了聖人的基業。』

捨棄了轉輪王（Chakravartin）的王位。

鳩摩羅什（Kumarajiva）說：『轉輪王也有不是從母胎出生的，比如頂生王（King Mandhatri）就是。過去有個轉輪王的頭頂上生了瘡，國王覺得又癢又痛。婆羅門（Brahmin）想用刀割開它，國王當時很生氣，說：『怎麼能用刀在大王的頭頂上動刀呢？』後來有婆羅門用藥塗抹，過了七天，頭瘡破裂，看到瘡裡面有個小孩子，相貌端正，於是就抱來撫養。後來這孩子就當了國王。因為是從頭頂的瘡里生出來的，所以叫做頂生王。』也有從肩膀、手臂、手腳等處出生的。這些都是從男女出生的。佛陀如果不選擇出家，就會成為統治四大部洲的大轉輪王。羅睺羅如果不選擇出家，就會統治整個閻浮提（Jambudvipa）。地下十由旬（Yojana）的鬼神和空中十由旬的鬼神都會隸屬於羅睺羅，供他驅使。羅睺羅的回答有所缺失，其中有四個原因：一，沒有見到對方的根器，所以給出的藥方不對癥；二，出家的功德無量，而他卻用有限的言語來描述；三，本來是實相（true nature），卻用表象來描述；四，出家之法本是爲了證悟實相和涅槃（Nirvana），出家本身就是通往這二者的方便。如今雖然主要講了出家的功德，但卻只講了表面的現象。羅睺羅雖然說了出家的美好，卻沒有說出其最終的歸宿。所以違背了真理，喪失了本真，當時就感到慚愧。』雖然兩人都說了出家的功德，但羅睺羅因為這四個缺失而違背了宗旨，維摩詰因為四個圓滿而契合了真理。他們的得失相反，差別就在這裡。生肇法師說：『羅睺羅具有轉輪王的相貌，可以統治閻浮提。』

出家是爲了修道。

生肇法師說：『意思是說，不應該捨棄這些而出家。』

出家的人能獲得什麼樣的利益呢？

鳩摩羅什說：

【English Translation】 English version: He is named because he was obstructed by his mother's womb. Among the Buddha's disciples, he is foremost in secret practice.

Rahula (Rahula), said to the Buddha: 'World-Honored One, I am not capable of going to Vimalakirti (Vimalakirti) to inquire about his illness.' What is the reason for this? I recall that in the past, when I was in Vaishali (Vaishali), some sons of wealthy elders (wealthy elders) came to me, bowed and paid respects, and asked me: 'Rahula, you are the son of the Buddha.

Master Shengzhao said: 'This means that he inherited the foundation of the sage.'

He abandoned the throne of a Chakravartin (Chakravartin).

Kumarajiva (Kumarajiva) said: 'There are also Chakravartins who are not born from the womb, such as King Mandhatri (King Mandhatri). In the past, a Chakravartin had a sore on the top of his head, and the king felt itchy and painful. A Brahmin (Brahmin) wanted to cut it open with a knife, but the king was angry and said: 'How can you use a knife on the top of the great king's head?' Later, a Brahmin applied medicine, and after seven days, the head sore broke open, and a small child was seen inside the sore, with a dignified appearance, so he was taken and raised. Later, this child became the king. Because he was born from a sore on the top of his head, he was called King Mandhatri.' There are also those who are born from the shoulders, arms, hands, feet, etc. These are all born from men and women. If the Buddha had not chosen to leave home, he would have become a great Chakravartin ruling the four continents. If Rahula had not chosen to leave home, he would have ruled the entire Jambudvipa (Jambudvipa). The ghosts and gods ten yojanas (Yojana) underground and the ghosts and gods ten yojanas in the air would all be subordinate to Rahula and at his disposal. Rahula's answer was lacking, for four reasons: first, he did not see the other person's potential, so the prescription was not correct; second, the merits of leaving home are immeasurable, but he described them in limited words; third, it was originally the true nature (true nature), but he described it in terms of appearance; fourth, the Dharma of leaving home is originally for the realization of true nature and Nirvana (Nirvana), and leaving home itself is a means to these two. Now, although the main point is the merits of leaving home, it only speaks of the superficial phenomena. Although Rahula spoke of the beauty of leaving home, he did not speak of its ultimate destination. Therefore, he violated the truth, lost his true self, and felt ashamed at the time.' Although both spoke of the merits of leaving home, Rahula violated the purpose because of these four shortcomings, and Vimalakirti conformed to the truth because of the four perfections. Their gains and losses are opposite, and the difference lies here. Master Shengzhao said: 'Rahula has the appearance of a Chakravartin and can rule Jambudvipa.'

Leaving home is for cultivating the Way.

Master Shengzhao said: 'The meaning is that one should not abandon these to leave home.'

What benefits can those who leave home obtain?

Kumarajiva said:

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長者子見其毀形粗衣持缽救命。徒見其所棄之利。而未見其所得。自外而觀可愍之甚。戀昔悲今冀其有利。故問其利也。肇曰。佛不出家。應為金輪王王四天下。羅睺羅不出家。應為鐵輪王王一天下。以其所舍不輕。所期必重。故問其利也。生曰。然舍而出家。故當必有勝事耳。竟有何等利於此耶。

我即如法為說出家功德之利。

肇曰。不善知其根。為說有為功德利也。生曰。世榮雖樂難可久保。出家之理長樂無為。豈可同年語其優劣。

時維摩詰來謂我言唯羅睺羅不應說出家功德之利。

生曰。諸長者子本以貪樂存榮。為懷聞之更移其著。則乖出家利矣。于彼為不應故言爾也。

所以者何無利無功德是為出家。

肇曰。夫出家之意妙存無為。無為之道豈容有功德利乎。生曰。正以無利無功德為出家理也。

有為法者可說有利有功德。

生曰。貪樂是無窮法為有為也。

夫出家者為無為法無為法中無利無功德。

什曰。無漏道品一切法及律儀皆名出家法。出家法皆名無利也。若世俗法則受生死不絕。報利愈積。若出家法於今雖有。終期則無。何以言之。本欲假事以息事因有以之無。將出于功德之域入于無利之境。無利之境即涅槃也。今就有利而言無

【現代漢語翻譯】 現代漢語譯本： 長者子看到他們毀壞形貌，穿著粗糙的衣服，拿著缽盂乞討為生，只看到他們所捨棄的利益，而沒有看到他們所得到的。從外表來看，實在令人憐憫。他們留戀過去的榮華，悲傷現在的處境，希望出家能帶來利益，所以才問出家有什麼好處。肇法師說：『如果佛陀不出家，應該成為統治四大洲的金輪王；如果羅睺羅（Rahula，佛陀的兒子）不出家，應該成為統治一個大洲的鐵輪王。』因為他們所捨棄的地位非常尊貴，所以期望得到的也必定非常重要，因此才問出家有什麼好處。僧肇法師說：『確實是因為捨棄世俗而出家，所以應當必定有殊勝的事情。究竟有什麼樣的利益在這裡呢？』 我於是如法地為他們宣說出家的功德利益。 肇法師說：『不善於瞭解出家的根本，為他們宣說有為的功德利益。』僧肇法師說：『世俗的榮華雖然快樂，但難以長久保持。出家的道理是長久的快樂和無為。怎麼能用世俗的眼光來談論它們的優劣呢？』 這時，維摩詰（Vimalakirti，一位在家菩薩）來對我說：『不應該只對羅睺羅（Rahula）宣說出家的功德利益。』 僧肇法師說：『這些長者子本來就貪戀世俗的快樂和榮華，如果聽了這些話，會更加執著於世俗，那就違背了出家的利益了。』因為對他們來說是不應該的，所以這樣說。 這是什麼原因呢？因為無利無功德才是真正的出家。 肇法師說：『出家的意義在於微妙地存在於無為之中。無為的道路怎麼能容納功德利益呢？』僧肇法師說：『正是因為無利無功德才是出家的真諦。』 有為法可以宣說有利有功德。 僧肇法師說：『貪戀快樂是無窮無盡的法，屬於有為法。』 出家是爲了追求無為法，無為法中沒有利益，也沒有功德。 鳩摩羅什（Kumarajiva，一位著名譯經師）說：『無漏的道品、一切法以及律儀都稱為出家法。出家法都稱為無利。如果遵循世俗的法則，就會承受生死輪迴，報應和利益會不斷積累。如果遵循出家法，雖然現在可能有所得，但最終會歸於無。為什麼要這樣說呢？本來是想借助外在的事物來平息內心的紛擾，通過有為來達到無為。將要從功德的領域中脫離出來，進入無利的境界。無利的境界就是涅槃（Nirvana，佛教的最高境界）。現在就從有利的角度來說無利。』

【English Translation】 English version: When the elders' sons saw them with disfigured appearances, wearing coarse clothes, and carrying alms bowls to sustain their lives, they only saw the benefits they had given up, but did not see what they had gained. From an external perspective, it was truly pitiable. They were attached to past glories, saddened by their current situation, and hoped that renunciation would bring benefits, so they asked what advantages there were in renunciation. Master Zhao said, 'If the Buddha had not renounced the world, he should have become a Golden Wheel King ruling over the four continents; if Rahula (佛陀的兒子, Buddha's son) had not renounced the world, he should have become an Iron Wheel King ruling over one continent.' Because what they gave up was very noble, what they expected to gain must also be very important, so they asked what advantages there were in renunciation. Master Sheng Zhao said, 'Indeed, because they renounced the world, there must be extraordinary things. What kind of benefits are there here?' I then explained to them the merits and benefits of renunciation according to the Dharma. Master Zhao said, 'Not knowing the root of renunciation, explaining to them the merits and benefits of conditioned phenomena.' Master Sheng Zhao said, 'Although worldly glory is pleasant, it is difficult to maintain for long. The principle of renunciation is lasting happiness and non-action. How can we discuss their merits and demerits with worldly views?' At this time, Vimalakirti (一位在家菩薩, a lay bodhisattva) came and said to me, 'You should not only explain the merits and benefits of renunciation to Rahula (佛陀的兒子, Buddha's son).' Master Sheng Zhao said, 'These elders' sons were originally greedy for worldly pleasures and glory. If they heard these words, they would become even more attached to the world, which would violate the benefits of renunciation.' Because it was inappropriate for them, he said that. What is the reason for this? Because no benefit and no merit is true renunciation. Master Zhao said, 'The meaning of renunciation lies in subtly existing in non-action. How can the path of non-action accommodate merits and benefits?' Master Sheng Zhao said, 'Precisely because no benefit and no merit is the true essence of renunciation.' Conditioned phenomena can be said to have benefits and merits. Master Sheng Zhao said, 'Greed for pleasure is an endless phenomenon, belonging to conditioned phenomena.' Renunciation is for the pursuit of unconditioned phenomena, and there are no benefits or merits in unconditioned phenomena. Kumarajiva (一位著名譯經師, a famous translator of Buddhist scriptures) said, 'The undefiled path, all dharmas, and precepts are all called renunciation dharmas. Renunciation dharmas are all called no benefit. If one follows worldly laws, one will endure the cycle of birth and death, and retribution and benefits will accumulate continuously. If one follows renunciation dharmas, although there may be gains now, they will ultimately return to nothing. Why do I say this? Originally, one wanted to use external things to calm inner disturbances, and to achieve non-action through conditioned action. One is about to break away from the realm of merit and enter the realm of no benefit. The realm of no benefit is Nirvana (佛教的最高境界, the highest state in Buddhism). Now, let's talk about no benefit from the perspective of benefit.'

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利。是因中說果也。肇曰。夫有無為之果必有無為之因。因果同相自然之道也。出家者為無為。即無為之因也。無為無利無功德。當知出家亦然矣。生曰。無為是表理之法故無實功德利也。

羅睺羅出家者無彼無此亦無中間。

什曰。此即因中明涅槃相也。肇曰。偽出家者惡此生死尊彼涅槃故有中間三處之異。真出家者遣萬累亡彼此。豈有是非三處之殊哉。生曰。彼者出家也。此者我也。中間者此二法也。功德之利出於此三。三既為無。何有功德利哉。

離六十二見。

什曰。無利故離見也。

處於涅槃。

什曰。出家法名為處。言是向涅槃處也。肇曰。既無彼此則離眾邪見同涅槃也。上直明出家之義。自此下明出家之事。雖云其事。然是無事事耳。何則出家者以去累為志。無為為心。以心無為故所造眾德皆無為也。

智者所受。

什曰。一切賢聖大人悉讚歎。受持出家法也。

聖所行處。

什曰。眾聖履之而通也。肇曰。賢智聞之而從。眾聖履之而通。可謂真出家之道乎。

降伏眾魔。

肇曰。眾魔四魔也。正道既夷邪逕自塞。經曰。一人出家魔宮皆動。

度五道。

什曰。凡夫能出四趣。不能出於天道。出家求滅則五道

【現代漢語翻譯】 現代漢語譯本 『利』，這是在因中說果。肇法師說：『有為和無為的果，必定有有為和無為的因。因果的相狀相同，是自然的道理。出家是爲了無為，就是無為的因。無為沒有利益和功德，應當知道出家也是這樣。』生法師說：『無為是表述真理的方法，所以沒有實際的功德利益。』

『羅睺羅（Rahula）出家者，沒有彼，沒有此，也沒有中間。』

鳩摩羅什（Kumarajiva）說：『這就在因中說明涅槃（Nirvana）的相狀。』肇法師說：『虛偽的出家者厭惡生死，尊崇涅槃，所以有彼、此、中間三處的不同。真正的出家者消除一切牽累，忘卻彼此，哪裡會有是非三處的差別呢？』生法師說：『彼，指的是出家。此，指的是我。中間，指的是這兩種法。功德利益出於這三者。三者既然都是空無，哪裡會有功德利益呢？』

『遠離六十二見。』

鳩摩羅什（Kumarajiva）說：『因為沒有利益，所以遠離各種見解。』

『處於涅槃（Nirvana）。』

鳩摩羅什（Kumarajiva）說：『出家的方法名為處，意思是通向涅槃（Nirvana）的地方。』肇法師說：『既然沒有彼此，就遠離各種邪見，與涅槃（Nirvana）相同。』上面直接說明出家的意義，從這裡開始說明出家的事情。雖然說是事情，但實際上是沒有事情的事情。為什麼呢？因為出家的人以去除牽累為目標，以無為為心。因為心是無為的，所以所造的各種功德都是無為的。

『智者所受。』

鳩摩羅什（Kumarajiva）說：『一切賢聖大人都讚歎、受持出家的方法。』

『聖所行處。』

鳩摩羅什（Kumarajiva）說：『眾聖人走過而通達的地方。』肇法師說：『賢智之人聽聞后就跟隨，眾聖人走過而通達，這可以說是真正的出家之道啊。』

『降伏眾魔。』

肇法師說：『眾魔指的是四魔。正道既然平坦，邪路自然堵塞。』經書上說：『一人出家，魔宮都會震動。』

『度五道。』

鳩摩羅什（Kumarajiva）說：『凡夫能夠超出四惡趣，不能超出天道。出家是爲了求得滅度，那麼五道』

【English Translation】 English version 'Benefit.' This is speaking of the result in the cause. Dharma Master Zhao said: 'The result of conditioned and unconditioned must have a cause of conditioned and unconditioned. The similarity of cause and result is the natural way. Renunciation is for the sake of non-action (Wuwei), which is the cause of non-action. Non-action has no benefit or merit. It should be known that renunciation is also like this.' Dharma Master Sheng said: 'Non-action is a method of expressing truth, so there is no real merit or benefit.'

'Rahula's (羅睺羅) renunciation has no 'that,' no 'this,' and no middle ground.'

Kumarajiva (鳩摩羅什) said: 'This explains the characteristics of Nirvana (涅槃) in the cause.' Dharma Master Zhao said: 'False renunciants dislike this cycle of birth and death and revere Nirvana (涅槃), so there are differences in the three places of 'that,' 'this,' and the middle ground. True renunciants eliminate all burdens and forget each other, so how can there be differences in the three places of right and wrong?' Dharma Master Sheng said: ''That' refers to renunciation. 'This' refers to myself. 'The middle ground' refers to these two dharmas. The benefits of merit come from these three. Since the three are empty, how can there be benefits of merit?'

'Away from the sixty-two views.'

Kumarajiva (鳩摩羅什) said: 'Because there is no benefit, one is away from views.'

'Dwelling in Nirvana (涅槃).'

Kumarajiva (鳩摩羅什) said: 'The method of renunciation is called a place, meaning a place leading to Nirvana (涅槃).' Dharma Master Zhao said: 'Since there is no 'that' or 'this,' one is away from all wrong views and is the same as Nirvana (涅槃).' The above directly explains the meaning of renunciation, and from here onwards, it explains the matter of renunciation. Although it is said to be a matter, it is actually a matter of no matter. Why? Because those who renounce take the removal of burdens as their goal and non-action (Wuwei) as their mind. Because the mind is non-action, all the merits created are non-action.

'Received by the wise.'

Kumarajiva (鳩摩羅什) said: 'All virtuous sages and great people praise and uphold the method of renunciation.'

'The place where the sages walk.'

Kumarajiva (鳩摩羅什) said: 'The place where the sages walk and attain understanding.' Dharma Master Zhao said: 'The wise hear and follow, and the sages walk and attain understanding. This can be said to be the true path of renunciation.'

'Subduing all demons.'

Dharma Master Zhao said: 'All demons refer to the four demons. Since the right path is smooth, the evil path is naturally blocked.' The sutra says: 'When one person renounces, the demon palaces all shake.'

'Crossing the five paths.'

Kumarajiva (鳩摩羅什) said: 'Ordinary people can transcend the four evil realms but cannot transcend the heavenly realm. Renunciation is to seek extinction, then the five paths'

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斯越物我通度也。肇曰。五道非無為之路也。

凈五眼。

肇曰。凈五眼如放光說也。

得五力立五根不惱于彼。

什曰。在家雖行善。然有父母妻子眷屬之累。若物來侵害必還加報。是故在家是惱彼因緣。出家無此眾累則惱因自息。故言不惱彼也。肇曰。道超事外與物無逆。何惱之有耶。

離眾雜惡。

什曰。凡以雜心而興福業皆名雜惡也。出家修善則滅除妄想。又為涅槃故離眾雜惡也。肇曰。俗善雖善猶雜不善。道法真凈故純善不雜也。

摧諸外道。

什曰。出家不以摧物而諸惡自消。猶如日出眾冥自滅也。肇曰。日月不期去闇而闇自除。出家不期摧外道而外道自消也。

超越假名。

什曰。緣會無實。但假空名耳。若得其真相即于假不迷。故名超越也。肇曰。萬事萬名虛假以生。道在真悟故超越假名。

出淤泥。

什曰。在家沒欲泥。出家沒見泥。今明真出家故總言出也。

無繫著。

什曰。若有所繫亦未為出家。一切不著是真出家也。肇曰。出生死愛見之淤泥。無出家愛道之繫著也。

無我所。

什曰。於我所法中一切舍離。故言無也。肇曰。出家之道本乎無為。

無所受。

什曰。受義

言取。取有四種。在家人有愛取。出家人有戒取見取愛取。真出家者無此四受。亦於一切法無所受也。肇曰。無四受也。欲受我受戒受見受。

無擾亂。

什曰。凡心有所在方便不息。是名擾亂。出家無事一切永離也。

內懷喜。

什曰。喜有二種。一者有現世功德。自然欣預。二者后得涅槃心常安悅。既具二喜。又無想著。乃真喜也。肇曰。夫擾亂出於多求。憂苦生乎不足。出家寡慾。擾亂斯無。道法內充。故懷喜有餘。

護彼意。

什曰。謂能獎順眾生不乖逆其心也。

隨禪定。

什曰。出家凡有三法。一持戒二禪定三智慧。持戒能折伏煩惱令其勢微。禪定能遮如石山斷流。智慧能滅畢竟無餘。今持戒清凈則結薄。心靜與禪相順。故言隨也。

離眾過。

肇曰。諸長者子應聞出家無為之道。而示以有為功德之利。是由不隨禪以觀其根不審法以將其意。眾過之生其在此乎。故因明出家以誡之也。

若能如是是真出家。

肇曰。若能不違上說。乃應出家之道。出家之道非存利之所能也。

於是維摩詰語諸長者子汝等於正法中宜共出家。

生曰。無利之利真利也。故勸之耳。

所以者何佛世難值。

什曰。佛常在

【現代漢語翻譯】 現代漢語譯本 言取。取有四種：在家之人有愛取（對世俗之愛的執取），出家之人有戒取（對戒律的執取）、見取（對知見的執取）、愛取。真正的出家人沒有這四種執取，對於一切法也無所執取。肇法師說：沒有四種執取，即欲取、我取、戒取、見取。

無擾亂。

鳩摩羅什法師說：凡是心中有所執著，方便之法不停止，這叫做擾亂。出家之人無所事事，一切永遠遠離。

內懷喜。

鳩摩羅什法師說：喜有兩種，一種是因現世功德而自然欣喜，另一種是獲得涅槃后內心常常安寧喜悅。既具備這兩種喜悅，又沒有執著，才是真正的喜悅。肇法師說：擾亂出於多求，憂愁痛苦產生於不知足。出家之人寡慾，擾亂自然沒有。道法在內心充滿，所以內心懷有喜悅有餘。

護彼意。

鳩摩羅什法師說：指能夠順應眾生，不違揹他們的心意。

隨禪定。

鳩摩羅什法師說：出家之人一般有三種修行方法：一是持戒，二是禪定，三是智慧。持戒能夠折服煩惱，使其勢力微弱；禪定能夠遮蔽煩惱，如同石山阻斷水流；智慧能夠滅除煩惱，使其畢竟無餘。現在持戒清凈，那麼煩惱的束縛就薄弱，心靜與禪定相順，所以說隨。

離眾過。

肇法師說：各位長者之子應該聽聞出家無為的道理，卻向他們展示有為功德的利益，這是因為不順應禪定來觀察他們的根基，不審察佛法來引導他們的意願。各種過失的產生，大概就在這裡吧。所以藉由闡明出家來告誡他們。

若能如是，是真出家。

肇法師說：如果能夠不違背上面所說的，才是符合出家之道。出家之道不是爲了追求利益。

於是維摩詰（Vimalakirti）對各位長者子說：你們在正法中應該一起出家。

生法師說：無利的利益才是真正的利益。所以勸說他們。

所以說，佛世難得值遇。

鳩摩羅什法師說：佛經常在

【English Translation】 English version Speech and Attachment. There are four kinds of attachment: laypeople have love attachment; renunciants have precept attachment, view attachment, and love attachment. True renunciants do not have these four kinds of acceptance, and they are not attached to any dharma. Master Zhao said: There are no four acceptances, namely desire acceptance, self acceptance, precept acceptance, and view acceptance.

Without disturbance.

Kumarajiva said: Whenever the mind is attached to something, and expedient means do not cease, this is called disturbance. Renunciants have nothing to do and are forever detached from everything.

Harboring joy within.

Kumarajiva said: There are two kinds of joy. One is natural joy arising from present merits. The other is constant peace and joy in the mind after attaining Nirvana. Having both joys and being without attachment is true joy. Master Zhao said: Disturbance arises from excessive seeking, and sorrow and suffering arise from insufficiency. Renunciants have few desires, so there is no disturbance. The Way and Dharma fill the inside, so there is abundant joy.

Protecting others' intentions.

Kumarajiva said: This means being able to comply with sentient beings and not go against their minds.

Following Dhyana (meditative state).

Kumarajiva said: Renunciants generally have three practices: first, upholding precepts; second, Dhyana; and third, wisdom. Upholding precepts can subdue afflictions and weaken their power. Dhyana can block afflictions like a stone mountain blocking a stream. Wisdom can extinguish afflictions completely without remainder. Now, if one upholds precepts purely, then the bonds of affliction will be thin, and a calm mind will be in accordance with Dhyana, hence the saying 'following'.

Departing from all faults.

Master Zhao said: The sons of elders should hear the non-active way of renunciation, but they are shown the benefits of active merits. This is because they do not follow Dhyana to observe their roots, nor do they examine the Dharma to guide their intentions. The arising of various faults is probably here. Therefore, they are warned by clarifying renunciation.

If one can be like this, it is true renunciation.

Master Zhao said: If one can not violate what was said above, then it is in accordance with the way of renunciation. The way of renunciation is not for pursuing benefits.

Then Vimalakirti (name of a buddhist figure) said to the sons of the elders, 'You should all renounce together in the Proper Dharma.'

Master Sheng said: The benefit of no benefit is the true benefit. That's why he advises them.

The reason is that it is difficult to encounter a Buddha in the world.

Kumarajiva said: The Buddha is always present

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世。于罪者為難耳。肇曰。凈名知其不得出家而勸之者。欲發其無上道心耳。

諸長者子言居士我聞佛言父母不聽不得出家。

什曰。長者子不得出家。而重出家之美。所以深其惱耳。肇曰。非不欲出家。不欲違親耳。

維摩詰言然汝等便發阿耨多羅三藐三菩提心是即出家。

什曰。若發無上道心心超三界。形雖有系乃真出家。

是即具足。

什曰。雖為白衣能發無上心者便為出家具足戒行矣。生曰。出家本欲離惡行道。若在家而能發意即是足矣。亦為具足其道者也。

爾時三十二長者子皆發阿耨多羅三藐三菩提心。

生曰。諸長者子既以有閡乖出家事。而聞在家有出家之理欣然從之。

故我不任詣彼問疾佛告阿難。

什曰。秦言歡喜也。問曰。阿難持佛法藏。即其所聞足知無病。今云何不達。答曰。真實及方便悉是佛語。故二說皆信。又云。阿難亦共為方便也。肇曰。阿難秦言歡喜。弟子中總持第一。

汝行詣維摩詰問疾阿難白佛言世尊我不堪任詣彼問疾所以者何憶念昔時世尊身小有疾當用牛乳。

生曰。佛而有疾。現去物不遠。使得有企仰之情也。而用牛乳者。有遍應從此化故也。

我即持缽詣大婆羅門家門下立。

生

【現代漢語翻譯】 現代漢語譯本：世尊。對於有罪過的人來說，這是很難做到的。肇法師說：『維摩詰知道他們不能出家，卻勸他們出家，是想啓發他們無上的菩提道心。』 眾位長者子說：『維摩詰居士，我們聽說佛說過，父母不允許，就不能出家。』 鳩摩羅什法師說：『長者子不能出家，卻再三稱讚出家的美好，這是爲了加深他們的苦惱。』肇法師說：『不是不想出家，是不想違背父母的心意。』 維摩詰說：『既然這樣，你們就發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），這就是出家。』 鳩摩羅什法師說：『如果發了無上道心，心就超越了三界，形體雖然有所束縛，也是真正的出家。』 這就是具足了。 鳩摩羅什法師說：『即使是白衣（在家之人），能發無上道心，就是出家的具足戒行了。』僧肇法師說：『出家本來是爲了離開惡行，修習正道。如果在家裡而能發起這樣的心意，就是具足了，也是具足了修道的條件。』 當時，三十二位長者子都發了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 僧肇法師說：『各位長者子因為有家庭的牽絆，不能出家，聽到在家也能有出家的道理，就欣然接受了。』 所以我不適合去探望他的疾病。佛告訴阿難（Ananda）。 鳩摩羅什法師說：『秦語的意思是歡喜。』有人問：『阿難（Ananda）持有佛的法藏，他所聽聞的足以瞭解一切，怎麼會不明白維摩詰的病情呢？』回答說：『真實之語和方便之語都是佛所說，所以兩種說法都可信。』又有人說：『阿難（Ananda）也是共同示現方便。』肇法師說：『阿難（Ananda），秦語的意思是歡喜，在弟子中是總持第一。』 你前去探望維摩詰的疾病。阿難（Ananda）對佛說：『世尊，我不堪勝任去探望他的疾病。』這是什麼原因呢？我回憶起過去世尊身體稍微有些不適，需要用牛乳。 僧肇法師說：『佛也會示現有疾病，表明離世間萬物並不遙遠，使眾生能夠產生企慕仰望之心。而用牛乳，是因為佛的教化要普遍應機。』 我就拿著缽前往大婆羅門（Brahman）家，站在門下。 僧肇法師

【English Translation】 English version: World Honored One. It is difficult for those who have committed offenses.' Zhao said, 'Vimalakirti knew that they could not renounce the household life, yet he encouraged them to do so in order to arouse their unsurpassed Bodhi mind.' The sons of the elders said, 'Layman, I have heard the Buddha say that one cannot renounce the household life without the permission of one's parents.' Kumarajiva said, 'The sons of the elders cannot renounce the household life, yet he repeatedly praises the beauty of renunciation, in order to deepen their distress.' Zhao said, 'It is not that they do not want to renounce the household life, but that they do not want to disobey their parents.' Vimalakirti said, 'If that is the case, then generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and that is renunciation.' Kumarajiva said, 'If one generates the unsurpassed Bodhi mind, the mind transcends the three realms. Although the form is bound, it is true renunciation.' This is complete. Kumarajiva said, 'Even if one is a layman (white-robed), if one can generate the unsurpassed mind, then one has the complete precepts and conduct of a renunciate.' Sengzhao said, 'Renunciation is originally intended to leave behind evil deeds and cultivate the path. If one can generate such an intention while at home, then it is complete, and one has the conditions for cultivating the path.' At that time, the thirty-two sons of the elders all generated the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). Sengzhao said, 'Because the sons of the elders were hindered by family ties and could not renounce the household life, they were delighted to hear that one could renounce the household life while at home, and they followed it.' Therefore, I am not fit to visit him and inquire about his illness. The Buddha said to Ananda (Ananda). Kumarajiva said, 'In the Qin language, it means joy.' Someone asked, 'Ananda (Ananda) holds the Buddha's Dharma treasury, and what he has heard is sufficient to understand everything. How could he not understand Vimalakirti's illness?' The answer is, 'Both the true words and the expedient words are spoken by the Buddha, so both statements are credible.' Someone also said, 'Ananda (Ananda) is also jointly manifesting expedient means.' Zhao said, 'Ananda (Ananda), in the Qin language, means joy, and he is the foremost in total retention among the disciples.' You go and visit Vimalakirti and inquire about his illness. Ananda (Ananda) said to the Buddha, 'World Honored One, I am not capable of visiting him and inquiring about his illness.' What is the reason for this? I recall that in the past, when the World Honored One was slightly unwell, he needed to use milk. Sengzhao said, 'The Buddha also manifests illness, indicating that he is not far from the things of the world, so that sentient beings can generate a longing and admiration. And the use of milk is because the Buddha's teachings should be universally responsive to the occasion.' I then took my bowl and went to the house of the great Brahman (Brahman), standing at the door. Sengzhao

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曰。未便乞乳。有待然乎。

時維摩詰來謂我言唯阿難何為晨朝持缽住此。

生曰。晨非乞食時。必有以也。

我言居士世尊身小有疾當用牛乳故來至此。

生曰。以事對也。

維摩詰言止止阿難莫作是語。

肇曰。至人舉動豈虛也哉。如來現疾之所度。凈名致呵之所益。皆別載他經。生曰。于不達者為不應也。

如來身者金剛之體。

什曰。小乘人骨金剛。肉非金剛也。大乘中內外金剛一切實滿。有大勢力無病處故。生曰。如來身無可損若金剛也。

諸惡已斷眾善普會當有何疾當有何惱。

肇曰。夫痛患之生行業所為耳。如來善無不積。惡無不消。體若金剛。何患之有。生曰。且略示其無病理也。言都無致病之本。而有樂因普會。自應有何疾耶。

默往阿難。

肇曰。默然而往。

勿謗如來。

肇曰。如來無疾。言疾則謗。生曰。茍云是實為謗佛也。以此言之。無乞乳理故令還去焉。

莫使異人聞此粗言。

生曰。病為常近粗之極也。不達聞之必為然矣。

無令大威德諸天。

什曰。謂五凈居天上別有清凈諸天名世間頂。悉十住菩薩所生也。若聞此言則知阿難不達方便而生劣想。故誡言無令得聞

【現代漢語翻譯】 曰：『未便乞乳，有待然乎？』 現代漢語譯本：他說：『現在不方便化緣牛奶，是有什麼原因在等待嗎？』

時維摩詰（Vimalakirti，一位在家菩薩的名字）來謂我言：『唯阿難（Ananda，佛陀的十大弟子之一）何為晨朝持缽住此？』 現代漢語譯本：這時，維摩詰走過來說：『阿難，你為什麼早上拿著缽停留在這裡？』

生曰：『晨非乞食時，必有以也。』 現代漢語譯本：生肇法師說：『早上不是化緣的時間，一定有什麼原因。』

我言：『居士（Upasaka，在家信徒的尊稱），世尊（Lokajyestha，對佛陀的尊稱）身小有疾，當用牛乳，故來至此。』 現代漢語譯本：我說：『居士，世尊身體稍微有些不適，需要用牛奶，所以我來到這裡。』

生曰：『以事對也。』 現代漢語譯本：生肇法師說：『這是就事論事。』

維摩詰言：『止止阿難，莫作是語。 現代漢語譯本：維摩詰說：『停止，停止，阿難，不要說這樣的話。

肇曰：『至人舉動豈虛也哉。如來現疾之所度，凈名致呵之所益，皆別載他經。』生曰：『于不達者為不應也。』 現代漢語譯本：肇法師說：『聖人的舉動怎麼會是虛假的呢？如來示現疾病所要度化的人，維摩詰呵斥所帶來的益處，都分別記載在其他的經典中。』生肇法師說：『對於不理解的人來說，是不應該這樣的。』

如來身者金剛之體。 現代漢語譯本：如來的身體是金剛之體。

什曰：『小乘人骨金剛，肉非金剛也。大乘中內外金剛一切實滿，有大勢力無病處故。』生曰：『如來身無可損若金剛也。』 現代漢語譯本：鳩摩羅什（Kumarajiva，著名譯經師）說：『小乘人認為佛的骨頭是金剛，肉不是金剛。大乘認為內外都是金剛，一切圓滿，有大勢力，沒有生病的地方。』生肇法師說：『如來的身體堅不可摧，就像金剛一樣。』

諸惡已斷，眾善普會，當有何疾？當有何惱？』 現代漢語譯本：一切惡業都已經斷除，各種善行普遍聚集，怎麼會有疾病？怎麼會有煩惱？』

肇曰：『夫痛患之生行業所為耳。如來善無不積，惡無不消，體若金剛，何患之有。』生曰：『且略示其無病理也。言都無致病之本，而有樂因普會，自應有何疾耶。』 現代漢語譯本：肇法師說：『痛苦和疾病的產生是業力所致。如來積累了一切善行，消除了所有惡業，身體如同金剛，有什麼可擔憂的呢？』生肇法師說：『這只是簡略地說明了沒有疾病的道理。意思是說，根本沒有導致疾病的根源，而且各種快樂的因緣普遍聚集，自然不應該有什麼疾病。』

默往阿難。 現代漢語譯本：默默地離開吧，阿難。

肇曰：『默然而往。』 現代漢語譯本：肇法師說：『默默地離開。』

勿謗如來。 現代漢語譯本：不要誹謗如來。

肇曰：『如來無疾，言疾則謗。』生曰：『茍云是實為謗佛也。以此言之，無乞乳理故令還去焉。』 現代漢語譯本：肇法師說：『如來沒有疾病，說有疾病就是誹謗。』生肇法師說：『如果說是真的，那就是誹謗佛。由此看來，沒有化緣牛奶的道理，所以讓他回去了。』

莫使異人聞此粗言。 現代漢語譯本：不要讓其他人聽到這些粗俗的話。

生曰：『病為常近粗之極也。不達聞之必為然矣。』 現代漢語譯本：生肇法師說：『疾病是經常接近的，也是粗俗的極致。不理解的人聽了，一定會認為是真的。』

無令大威德諸天。 現代漢語譯本：不要讓具有大威德的諸天聽到。

什曰：『謂五凈居天上別有清凈諸天名世間頂。悉十住菩薩所生也。若聞此言則知阿難不達方便而生劣想。故誡言無令得聞』 現代漢語譯本：鳩摩羅什說：『指五凈居天上有特別清凈的諸天，名叫世間頂。都是十住菩薩所生的。如果他們聽到這些話，就會知道阿難不理解方便法門而產生了低劣的想法。所以告誡說不要讓他們聽到。』

【English Translation】 He said, 'Is it not convenient to beg for milk now? Is there something you are waiting for?' English version: He said, 'It's not convenient to beg for milk now, is there a reason you are waiting?'

At that time, Vimalakirti (Vimalakirti, the name of a lay bodhisattva) came and said to me, 'Why, Ananda (Ananda, one of the Buddha's ten great disciples), are you holding your bowl here in the morning?' English version: At that time, Vimalakirti came and said to me, 'Ananda, why are you holding your bowl and staying here in the morning?'

Master Sheng said, 'It is not the time to beg for food in the morning, there must be a reason.' English version: Master Sheng said, 'It's not the time to beg for food in the morning, there must be a reason.'

I said, 'Layman (Upasaka, an honorific title for lay believers), the World Honored One (Lokajyestha, a respectful term for the Buddha) is slightly ill and needs milk, so I have come here.' English version: I said, 'Layman, the World Honored One is slightly unwell and needs milk, so I have come here.'

Master Sheng said, 'This is addressing the matter directly.' English version: Master Sheng said, 'This is dealing with the matter as it stands.'

Vimalakirti said, 'Stop, stop, Ananda, do not speak like this.' English version: Vimalakirti said, 'Stop, stop, Ananda, do not speak like this.'

Master Zhao said, 'How could the actions of a perfect being be in vain? The people the Tathagata (Tathagata, another name for the Buddha) intends to save by manifesting illness, and the benefits gained from Vimalakirti's rebuke, are all recorded separately in other scriptures.' Master Sheng said, 'It is not appropriate for those who do not understand.' English version: Master Zhao said, 'How could the actions of a sage be false? The people the Tathagata intends to liberate by manifesting illness, and the benefits gained from Vimalakirti's rebuke, are all recorded separately in other scriptures.' Master Sheng said, 'It is not appropriate for those who do not understand.'

The body of the Tathagata is like diamond. English version: The body of the Tathagata is of diamond substance.

Kumarajiva (Kumarajiva, a famous translator of scriptures) said, 'The bones of Hinayana (Hinayana, 'small vehicle', a term for some early schools of Buddhism) practitioners are like diamond, but the flesh is not. In Mahayana (Mahayana, 'great vehicle', a major branch of Buddhism), both inside and outside are completely filled with diamond, possessing great power and no place for illness.' Master Sheng said, 'The Tathagata's body is indestructible, like diamond.' English version: Kumarajiva said, 'The bones of Hinayana practitioners are like diamond, but the flesh is not. In Mahayana, both inside and outside are completely filled with diamond, possessing great power and no place for illness.' Master Sheng said, 'The Tathagata's body is indestructible, like diamond.'

All evils have been cut off, and all good has universally gathered, what illness could there be? What affliction could there be?' English version: All evils have been cut off, and all good has universally gathered, what illness could there be? What affliction could there be?'

Master Zhao said, 'The arising of pain and suffering is caused by karma. The Tathagata has accumulated all good deeds and eliminated all evil deeds, his body is like diamond, what worries could there be?' Master Sheng said, 'This is just a brief explanation of the principle of no illness. It means that there is no root cause of illness, and all kinds of joyful causes are universally gathered, so naturally there should be no illness.' English version: Master Zhao said, 'The arising of pain and suffering is caused by karma. The Tathagata has accumulated all good deeds and eliminated all evil deeds, his body is like diamond, what worries could there be?' Master Sheng said, 'This is just a brief explanation of the principle of no illness. It means that there is no root cause of illness, and all kinds of joyful causes are universally gathered, so naturally there should be no illness.'

Silently leave, Ananda. English version: Silently leave, Ananda.

Master Zhao said, 'Silently leave.' English version: Master Zhao said, 'Silently leave.'

Do not slander the Tathagata. English version: Do not slander the Tathagata.

Master Zhao said, 'The Tathagata has no illness, to say he has illness is slander.' Master Sheng said, 'If you say it is true, then you are slandering the Buddha. From this, there is no reason to beg for milk, so he was told to return.' English version: Master Zhao said, 'The Tathagata has no illness, to say he has illness is slander.' Master Sheng said, 'If you say it is true, then you are slandering the Buddha. From this, there is no reason to beg for milk, so he was told to return.'

Do not let others hear these coarse words. English version: Do not let others hear these coarse words.

Master Sheng said, 'Illness is the most extreme form of common and vulgar things. Those who do not understand will surely think it is true when they hear it.' English version: Master Sheng said, 'Illness is the most extreme form of common and vulgar things. Those who do not understand will surely think it is true when they hear it.'

Do not let the devas (Devas, gods or deities) of great power and virtue hear. English version: Do not let the devas of great power and virtue hear.

Kumarajiva said, 'It refers to the particularly pure devas in the Pure Abodes heavens, called the Summit of the World. They are all born from the Bodhisattvas of the Ten Abodes. If they hear these words, they will know that Ananda does not understand expedient means and has generated inferior thoughts. Therefore, he is warned not to let them hear.' English version: Kumarajiva said, 'It refers to the particularly pure devas in the Pure Abodes heavens, called the Summit of the World. They are all born from the Bodhisattvas of the Ten Abodes. If they hear these words, they will know that Ananda does not understand expedient means and has generated inferior thoughts. Therefore, he is warned not to let them hear.'

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。恐此似當時所宜非實言也。

及他方凈土諸來菩薩得聞斯語。

生曰。彼推已無疾必達佛矣。而此言實病。不亦哂斯語之不得乎。

阿難轉輪聖王以少福故尚得無病。

什曰。有羅漢名薄拘羅。往昔為賣藥師。語夏安居僧言。若有須藥就我取之。眾竟無所須。唯一比丘小病受一訶梨勒果。因是九十劫生天人中受無量快樂。但聞病名而身無微患。於此生年已九十亦未曾有病。況佛積善無量。疾何由生。問曰。善惡相對報應宜同。五逆重罪一劫受苦。云何一果之善受福無量耶。答曰。罪事重而力微。善事輕而勢強。譬有惡蛇將取人食。先吐毒沫在地。人踐其上即時昏熟不能起去。然後以氣吸之。三寶中作功德亦復如是。初作功德時。其事雖微冥益已深。然後方便引入佛道。究竟涅槃其福乃盡。

豈況如來無量福會普勝者哉。

肇曰。轉輪聖王隨命修短終身無病。生曰。以事推之使人悟也。轉輪聖王乃不及欲界諸天。但以人中少福尚得無病。豈況如來普勝三界。而有疾哉。

行矣阿難勿使我等受斯恥也。

生曰。推事既爾。必應還去也。茍執不去。非徒佛有斯謗。我等亦受其恥也。

外道梵志若聞此語當作是念何名為師自疾不能救而能救諸疾人。

生曰。

【現代漢語翻譯】 現代漢語譯本：恐怕這像是當時爲了適應情況而說的，並非真實情況。

當其他凈土的菩薩們聽到這些話后，

僧肇說：『他們推測佛陀沒有疾病，必定能夠證得佛果。』而現在卻說佛陀確實生病了，難道不覺得這話很可笑嗎？

阿難（Ananda，佛陀的十大弟子之一）啊，轉輪聖王（Chakravartin，擁有統治世界的輪寶的理想君主）因為福報少尚且能夠沒有疾病。

鳩摩羅什（Kumarajiva，著名佛經翻譯家）說：有位羅漢名叫薄拘羅（Bakula，一位長壽的阿羅漢），過去是一位賣藥的醫生。他告訴在夏安居（Varshavas，雨季期間僧侶的閉關修行）的僧侶們說：『如果有人需要藥物，就來我這裡取。』結果大家都沒有需要。只有一位比丘（Bhikshu，佛教僧侶）得了小病，接受了一個訶梨勒果（Haritaki，一種藥用植物）。因此，他在九十劫（Kalpa，極長的時間單位）中，在天人中享受無量的快樂。只是聽到疾病的名字，身體就沒有絲毫的病患。他這一生已經九十歲了，也未曾生過病。更何況佛陀積累了無量的善業，疾病怎麼會產生呢？』有人問：『善惡相對，報應應該相同。五逆重罪（Anantarika-karma，五種極重的罪行）要受一劫的苦報，為什麼一個果子的善行卻能享受無量的福報呢？』回答說：『罪的事情重大而力量微弱，善的事情輕微而勢力強大。』譬如有一條惡蛇想要抓人來吃，先吐出毒沫在地上。人踩在上面，立刻昏迷不醒，不能起來離開。然後用氣來吸食他。在三寶（Triratna，佛、法、僧）中做功德也是這樣。最初做功德的時候，事情雖然微小，但暗中的利益已經很深。然後方便地引入佛道，最終達到涅槃（Nirvana，解脫），他的福報才會窮盡。

更何況如來（Tathagata，佛陀的稱號之一）具有無量的福德和殊勝的功德呢！

僧肇說：『轉輪聖王隨著壽命的長短，終身沒有疾病。』僧肇說：『用事例來推論，使人領悟。轉輪聖王還不如欲界（Kamadhatu，六道輪迴中的一層）的諸天。但即使是人中福報少的人尚且能夠沒有疾病，更何況如來普勝三界，怎麼會有疾病呢？』

走吧，阿難（Ananda），不要讓我們也受到這種恥辱！

僧肇說：『推論事情既然是這樣，必定應該回去了。如果執意不走，不僅佛陀會受到這種誹謗，我們也會受到恥辱。』

外道（Tirthika，非佛教的修行者）和梵志（Brahmana，婆羅門）如果聽到這些話，會這樣想：『什麼叫做老師？自己生病都不能救治，怎麼能救治其他生病的人呢？』

僧肇說：

【English Translation】 English version: I fear this is merely a statement suited to the circumstances at the time, and not the actual truth.

When the Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) from other pure lands heard these words,

Sengzhao (Sengzhao, a prominent Buddhist scholar) said: 'They assumed that since the Buddha (Buddha, the enlightened one) was without illness, he would surely attain Buddhahood. But now it is said that the Buddha is indeed ill. Isn't this statement laughable?'

Ananda (Ananda), even a Chakravartin (Chakravartin) with little merit can still be without illness.

Kumarajiva (Kumarajiva) said: 'There was an Arhat (Arhat, a perfected being) named Bakula (Bakula). In the past, he was a medicine seller. He told the monks in summer retreat (Varshavas) that if anyone needed medicine, they could come to him. In the end, no one needed anything. Only one Bhikshu (Bhikshu) had a minor illness and received a Haritaki fruit (Haritaki). Because of this, for ninety kalpas (Kalpa), he enjoyed immeasurable happiness among gods and humans. He only heard the name of illness, and his body had no ailment. He is already ninety years old in this life and has never been ill. How much more so the Buddha, who has accumulated immeasurable good deeds, how could illness arise?' Someone asked: 'Good and evil are relative, and retribution should be equal. The five heinous crimes (Anantarika-karma) entail suffering for one kalpa. Why can the good deed of one fruit bring immeasurable blessings?' He replied: 'The matter of sin is heavy but its power is weak, while the matter of good is light but its force is strong.' For example, if an evil snake wants to catch a person to eat, it first spits venom on the ground. If a person steps on it, they immediately become unconscious and cannot get up and leave. Then the snake sucks them in with its breath. Performing meritorious deeds in the Three Jewels (Triratna) is also like this. When one first performs meritorious deeds, although the matter is small, the hidden benefit is already deep. Then, it conveniently leads one into the Buddha's path, and ultimately to Nirvana (Nirvana), only then will the blessings be exhausted.

How much more so the Tathagata (Tathagata), who has immeasurable blessings and supreme virtues!

Sengzhao said: 'A Chakravartin, according to the length of his life, is without illness throughout his life.' Sengzhao said: 'Using examples to infer, to make people understand. A Chakravartin is not even as good as the gods of the desire realm (Kamadhatu). But even a person with little merit among humans can still be without illness, how much more so the Tathagata, who surpasses the three realms, how could he have illness?'

Go, Ananda (Ananda), do not let us suffer this shame!

Sengzhao said: 'Since the inference of the matter is like this, we must return. If we insist on not leaving, not only will the Buddha be slandered, but we will also suffer shame.'

If non-Buddhists (Tirthika) and Brahmins (Brahmana) hear these words, they will think: 'What is called a teacher? If he cannot cure his own illness, how can he cure the illnesses of others?'

Sengzhao said:

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師不可師之人。便應受此恥辱矣。

可密速去勿使人聞。

肇曰。正士聞則謂汝不達。邪士聞則謂佛實有疾。何名為法之良醫。身疾不能救。而欲救人心疾乎。生曰。急宜還去也。

當知阿難諸如來身即是法身。

什曰。法身有三種。一法化生身。金剛身是也。二五分法身。三諸法實相和合為佛。故實相亦名法身也。

非思欲身。

什曰。非肉身即法化身也。非三界之形故過於三界。雖有生滅而無老病眾惱十事之患故名無漏。無漏則體絕眾為故名無為。形超五道非物之數故曰無數也。肇曰。三界有待之形名思欲身也。法身之義已記之善權。生曰。以向來語當知必如下說也。思欲是妄想之懷致病本也。如來身從實理中來。起不由彼。應有何病耶。

佛為世尊過於三界。

生曰。既以思欲為原便不出三界。三界是病之境也。佛為悟理之體超越其域。應有何病耶。言佛為世尊者。以明過於世間也。

佛身無漏諸漏已盡。

肇曰。夫法身虛微妙絕常境。情累不能染。心想不能議。故曰諸漏已盡過於三界。三界之內皆有漏也。生曰。雖出三界。容是最後邊身猶是漏法。漏法豈得無病哉。佛既過之無復斯漏。何病之有耶。

佛身無為不墮諸數。

肇曰

【現代漢語翻譯】 現代漢語譯本：

『不可教導的人』，就應該承受這樣的恥辱。

應該秘密迅速地離開，不要讓人聽見。

肇法師說：『正直的人聽了會認為你不通達佛理，邪惡的人聽了會認為佛陀真的有疾病。憑什麼稱作法的良醫呢？自己的身體的疾病都不能救治，卻想要救治人心的疾病嗎？』僧肇說：『應該趕快回去吧。』

應當知道，阿難（Ananda，佛陀的十大弟子之一），諸如來的身體就是法身。

鳩摩羅什（Kumarajiva）說：『法身有三種：一是法化生身，金剛身就是；二是五分法身；三是諸法實相和合而成佛，所以實相也叫做法身。』

不是思欲之身。

鳩摩羅什（Kumarajiva）說：『不是肉身，就是法化身。不是三界之形，所以超越三界。雖然有生滅，但是沒有衰老、疾病等眾多的煩惱，沒有這十種事情的禍患，所以叫做無漏。無漏，那麼本體就斷絕了各種作為，所以叫做無為。形體超越五道，不是物質的數量，所以叫做無數。』僧肇說：『三界中有待之形，叫做思欲身。法身的意義已經在《善權》中記載了。』僧肇說：『根據剛才所說的話，應當知道下面必定會這樣說。思欲是妄想的根源，導致疾病的根本。如來的身體從真實的理體中來，生起不由它，應該有什麼疾病呢？』

佛陀作為世尊，超越三界。

僧肇說：『既然以思欲為根源，便不能超出三界。三界是疾病的境界。佛陀作為覺悟真理的本體，超越了那個區域，應該有什麼疾病呢？說佛陀作為世尊，是爲了表明他超越了世間。』

佛身沒有漏失，各種漏失都已經窮盡。

僧肇說：『法身虛空微妙，斷絕了常境，情感的牽累不能沾染，心裡的想法不能議論，所以說各種漏失都已經窮盡，超越了三界。三界之內都有漏失。』僧肇說：『即使超出了三界，或許是最後的邊身，仍然是漏失之法。漏失之法怎麼能沒有疾病呢？佛陀既然超越了它，不再有這種漏失，有什麼疾病呢？』

佛身是無為的，不落入各種數量之中。

僧肇說：

【English Translation】 English version:

'A person who cannot be taught' should receive this humiliation.

You should leave secretly and quickly, and don't let anyone hear.

Zhao said, 'If righteous people hear this, they will say you are not enlightened. If evil people hear this, they will say the Buddha really has a disease. How can you be called a good doctor of the Dharma? If you cannot cure your own physical illness, how can you cure the illness of people's minds?' Sheng said, 'You should go back quickly.'

You should know that, Ananda (one of the ten principal disciples of the Buddha), the bodies of all Tathagatas are the Dharmakaya (Dharma body).

Kumarajiva said, 'There are three types of Dharmakaya: first, the Dharma-born body, which is the Vajra body; second, the five-aggregate Dharmakaya; and third, the combination of all Dharmas' true nature to become a Buddha, so true nature is also called Dharmakaya.'

Not a body of thought and desire.

Kumarajiva said, 'Not the physical body, but the Dharma-transformation body. It is not the form of the Three Realms, so it transcends the Three Realms. Although there is birth and death, there is no old age, sickness, or many troubles, and there is no suffering from these ten things, so it is called non-outflow (unconditioned). Non-outflow means that the essence cuts off all actions, so it is called non-action (unconditioned). The form transcends the five paths and is not a number of things, so it is called countless.' Zhao said, 'The form in the Three Realms that is dependent is called the body of thought and desire. The meaning of Dharmakaya has already been recorded in 'Skillful Means'.' Sheng said, 'According to what was said earlier, you should know that it will definitely be said like this below. Thought and desire are the source of delusion, the root cause of disease. The body of the Tathagata comes from the true principle, and its arising is not caused by it. What disease should there be?'

The Buddha, as the World Honored One, transcends the Three Realms.

Sheng said, 'Since thought and desire are taken as the origin, one cannot go beyond the Three Realms. The Three Realms are the realm of disease. The Buddha, as the essence of enlightened truth, transcends that realm. What disease should there be? Saying that the Buddha is the World Honored One is to show that he transcends the world.'

The Buddha's body has no outflows, and all outflows have been exhausted.

Zhao said, 'The Dharmakaya is empty and subtle, cutting off the ordinary realm. Emotional entanglements cannot stain it, and mental thoughts cannot discuss it, so it is said that all outflows have been exhausted and it transcends the Three Realms. Within the Three Realms, there are all outflows.' Sheng said, 'Even if it transcends the Three Realms, perhaps it is the last marginal body, which is still the Dharma of outflow. How can the Dharma of outflow be without disease? Since the Buddha has transcended it and no longer has this outflow, what disease is there?'

The Buddha's body is unconditioned and does not fall into various numbers.

Zhao said:

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。法身無為而無不為。無不為故現身有病。無為故不墮有數。生曰。雖曰無漏或有為也。有為是起滅法。雖非四大猶為患也。佛既以無漏為體。又非有為。何病之有哉。為則有數也。

如此之身當有何疾。

生曰。併合四句語也。

時我世尊實懷慚愧得無近佛而謬聽耶。

肇曰。受使若此。致譏若彼。進退懷愧。或謂謬聽也。生曰。近佛而謬。所以應慚也。謬必致罪不得不懼也。得無之言誠是從容之辭。而意在必謬也。

即聞空中聲曰阿難如居士言但為佛出五濁惡世。

什曰。劫濁眾生濁煩惱濁見濁命濁。多歲數名由泓。多由泓名為劫。大劫如賢劫比也。大劫中有小劫。多諸惡事總名劫濁。善人既盡淳惡眾生眾生濁也。除邪見已諸煩惱如三毒等增上重者不以道理能障聖道必入惡趣。如是結使煩惱濁也。除四見已唯取邪見謗無因果罪福及聖道涅槃是名見濁也。大劫初時人壽無量。爾時佛未出世。后受命漸短人壽六萬歲。爾時拘留孫佛出世。乃至百二十歲時釋迦牟尼佛出現於世。自後漸短乃至人壽三歲。百二十歲已下盡名命濁也。彌勒生時小劫更始人壽更長也。

現行斯法。

什曰。梵本云貧法。現病行乞等是貧法也。

度脫眾生。

生曰。解阿難意使得

【現代漢語翻譯】 現代漢語譯本：法身（Dharmakaya，佛的真身）是無為的，但又無所不為。正因為無所不為，所以示現的身體會有疾病。因為是無為的，所以不會落入有為的範疇。僧肇（Sengzhao）說：『雖然說是無漏，但還是有為的。有為就是有生有滅的法，即使不是地、水、火、風四大，仍然是禍患。佛既然以無漏為本體，又不是有為，怎麼會有疾病呢？』因為有為就有數量的限制。 這樣的身體應當有什麼疾病呢？ 僧肇（Sengzhao）說：『這是併合四句的說法。』 當時我，世尊，真的感到慚愧，難道是靠近佛卻聽錯了？ 僧肇（Sengzhao）說：『接受使命是這樣，招致譏諷是那樣，進退都感到慚愧，或許是聽錯了吧。』僧肇（Sengzhao）說：『靠近佛卻聽錯，所以應該慚愧。聽錯必定導致罪過，不得不懼怕。『得無』這句話確實是從容的措辭，但意思在於必定是聽錯了。』 隨即聽到空中傳來聲音說：『阿難（Ananda），正如維摩詰居士所說，只是因為佛出現在五濁惡世。』 鳩摩羅什（Kumarajiva）說：『劫濁（kalpa-kasaya，時代污濁）、眾生濁（sattva-kasaya，眾生污濁）、煩惱濁（klesa-kasaya，煩惱污濁）、見濁（drsti-kasaya，見解污濁）、命濁（ayus-kasaya，壽命污濁）。多個歲數叫做由泓（youhong），多個由泓叫做劫（kalpa）。大劫（mahā-kalpa）就像賢劫（bhadrakalpa）一樣。大劫中有小劫（antarakalpa），多種惡事總稱為劫濁。善人已經滅盡，只剩下純粹作惡的眾生，這就是眾生濁。除了邪見之外，各種煩惱，如貪、嗔、癡三毒等，增長嚴重，不能以道理來阻礙聖道，必定墮入惡趣，這樣的結使就是煩惱濁。除了四見之外，只取邪見，誹謗沒有因果罪福以及聖道涅槃，這叫做見濁。大劫開始時，人的壽命是無限的，那時佛還沒有出世。後來壽命逐漸縮短，人壽六萬歲時，拘留孫佛（Krakucchanda Buddha）出世。乃至人壽一百二十歲時，釋迦牟尼佛（Sakyamuni Buddha）出現在世上。自那以後逐漸縮短，乃至人壽三歲。一百二十歲以下都叫做命濁。彌勒（Maitreya）出生時，小劫重新開始，人的壽命重新增長。』 現在實行這種貧法。 鳩摩羅什（Kumarajiva）說：『梵文字作『貧法』。示現生病、行乞等就是貧法。』 度脫眾生。 僧肇（Sengzhao）說：『解釋阿難（Ananda）的意圖，使得……』

【English Translation】 English version: The Dharmakaya (法身, Buddha's true body) is non-active (wuwei, 無為) yet accomplishes everything (wu bu wei, 無不為). It is precisely because it accomplishes everything that the manifested body can appear to be ill. Because it is non-active, it does not fall into the category of conditioned existence (you shu, 有數). Sengzhao (僧肇) said, 'Although it is said to be without outflows (wulou, 無漏), it is still conditioned (youwei, 有為). Conditioned existence is the law of arising and ceasing. Even if it is not the four great elements (sida, 四大) of earth, water, fire, and wind, it is still a source of suffering. Since the Buddha takes the unconditioned as his essence and is not conditioned, how can he have illness?' Because conditioned existence has numerical limitations. What kind of illness should such a body have? Sengzhao (僧肇) said, 'This is a combination of four statements.' At that time, I, the World Honored One, truly felt ashamed. Could it be that I was near the Buddha but misheard? Sengzhao (僧肇) said, 'Accepting the mission is like this, inviting criticism is like that. Advancing and retreating, one feels ashamed. Perhaps it was a mishearing.' Sengzhao (僧肇) said, 'Being near the Buddha but mishearing is why one should be ashamed. Mishearing will certainly lead to sin, so one cannot help but fear. The words 'de wu' (得無) are indeed a tactful expression, but the meaning is that it must have been a mishearing.' Immediately, a voice was heard in the air saying, 'Ananda (阿難), as Vimalakirti (維摩詰) said, it is only because the Buddha appears in the evil world of the five defilements (wuzhuo e shi, 五濁惡世).' Kumarajiva (鳩摩羅什) said, 'The defilement of the age (kalpa-kasaya, 劫濁), the defilement of beings (sattva-kasaya, 眾生濁), the defilement of afflictions (klesa-kasaya, 煩惱濁), the defilement of views (drsti-kasaya, 見濁), and the defilement of life (ayus-kasaya, 命濁). Multiple years are called youhong (由泓), and multiple youhong are called kalpa (劫). A great kalpa (mahā-kalpa, 大劫) is like the Bhadrakalpa (bhadrakalpa, 賢劫). Within a great kalpa, there are small kalpas (antarakalpa, 小劫). Many evil deeds are collectively called the defilement of the age. Good people have been exhausted, and only purely evil beings remain. This is the defilement of beings. Besides wrong views, various afflictions, such as the three poisons of greed, hatred, and delusion, increase severely. One cannot use reason to obstruct the holy path and will certainly fall into evil realms. Such fetters are the defilement of afflictions. Besides the four views, only wrong views are taken, slandering that there is no cause and effect, merit and demerit, as well as the holy path and nirvana. This is called the defilement of views. At the beginning of the great kalpa, people's lifespans were infinite. At that time, the Buddha had not yet appeared in the world. Later, lifespans gradually shortened. When people lived to be 60,000 years old, Krakucchanda Buddha (拘留孫佛) appeared in the world. Even when people lived to be 120 years old, Sakyamuni Buddha (釋迦牟尼佛) appeared in the world. Since then, it has gradually shortened, even to the point where people live to be three years old. Everything below 120 years old is called the defilement of life. When Maitreya (彌勒) is born, the small kalpa restarts, and people's lifespans increase again.' Now practicing this poor dharma. Kumarajiva (鳩摩羅什) said, 'The Sanskrit text says 'poor dharma'. Manifesting illness, begging, etc., are poor dharmas.' To liberate sentient beings. Sengzhao (僧肇) said, 'Explaining Ananda's (阿難) intention, making it so that...'

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取乳也。實如維摩詰語。但佛應五濁惡世自應爾。

行矣阿難取乳勿慚。

肇曰。以其愧惑故空聲止之。如居士言。何有無漏之體嬰世之患。但為度五濁群生故現斯疾耳。取乳勿慚也。五濁者劫濁眾生濁煩惱濁見濁命濁。生曰。慚跡應在必行矣。故令取乳勿慚也。

世尊維摩詰智慧辯才為若此也是故不任詣彼問疾如是五百大弟子各各向佛說其本緣稱述維摩詰所言皆曰不任詣彼問疾。

注維摩詰經卷第三 大正藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第四

後秦釋僧肇選

菩薩品

於是佛告彌勒菩薩。

什曰。彌勒既紹尊位。又當於此土而成佛。眾情所宗故先命之。彌勒維摩大小之量未可定也。或云。維摩雖大或有以而不成佛。或云。彌勒雖大將有為而故辭行或此是分身彌勒非其正體。以此三緣故有致屈之跡也。彌勒不堪便應超命文殊。而兼命餘人者。將以一雖不堪眾不可抑故。推眾求能廣命之也。亦欲令各稱所聞以盡維摩之美也。肇曰。彌勒南天竺婆羅門姓。出此姓即以為名焉。

汝行詣維摩詰問疾。

肇曰。五百弟子皆已不任故覆命菩薩者。將備顯凈名難酬德也。生曰。彌勒者婆羅門姓也。雖生兜率為諸天師。猶以

【現代漢語翻譯】 現代漢語譯本：取乳這件事，實際上就像維摩詰（Vimalakirti，一位在家菩薩的名字）所說的那樣。只是佛陀應化於五濁惡世，自然就應該是這樣。

去取乳吧，阿難（Ananda，佛陀的十大弟子之一），不要感到慚愧。

僧肇（僧肇，一位佛教哲學家）說：因為阿難感到慚愧和疑惑，所以用空的聲音來阻止他。就像維摩詰居士所說的那樣：怎麼會有無漏的身體卻遭受世間的疾病呢？這只是爲了度化五濁的眾生，所以才示現這種疾病罷了。所以，取乳不要感到慚愧啊。五濁指的是劫濁、眾生濁、煩惱濁、見濁和命濁。僧盛（僧盛，一位佛教僧侶）說：慚愧的跡象應該存在，但必須去做。所以才命令阿難去取乳，不要感到慚愧。

世尊，維摩詰的智慧和辯才竟然如此，因此我們都不能去他那裡問候疾病。像這樣，五百大弟子各自向佛陀述說自己的本緣，稱述維摩詰所說的話，都說自己不能去他那裡問候疾病。

《注維摩詰經》卷第三 大正藏第 38 冊 No. 1775 《注維摩詰經》

《注維摩詰經》卷第四

後秦 釋僧肇 選

菩薩品

於是，佛陀告訴彌勒菩薩（Maitreya Bodhisattva，未來佛）。

僧什（鳩摩羅什，一位佛教翻譯家）說：彌勒菩薩既然將要繼承尊位，又將要在這個國土成佛，是大眾所敬仰的，所以首先命令他去。彌勒菩薩和維摩詰居士的大小深淺，還不能確定。有人說：維摩詰居士雖然偉大，或許有某種原因而不能成佛。也有人說：彌勒菩薩雖然偉大，將會有所作為而故意推辭不去，或者這位是彌勒菩薩的分身，不是他的正體。因為這三種緣故，所以有委屈他的跡象。彌勒菩薩如果不能勝任，就應該直接命令文殊菩薩（Manjusri Bodhisattva，智慧的象徵），而兼帶命令其他人，是因為即使一個人不能勝任，也不能壓制大眾的意願，所以推舉大眾來尋求能夠勝任的人，廣泛地命令他們。也是想要讓他們各自稱述所聽到的，來盡情地讚美維摩詰居士的美德。僧肇說：彌勒是南天竺婆羅門（Brahmin，印度教的祭司階層）的姓氏，出自這個姓氏就用它作為名字。

你去維摩詰那裡問候疾病。

僧肇說：五百弟子都已經不能勝任，所以再次命令菩薩，將要充分地顯示凈名（Vimalakirti，維摩詰的另一個名字，意為『無垢』）難以酬報的德行。僧盛說：彌勒是婆羅門的姓氏。即使他生於兜率天（Tushita Heaven，佛教的天界之一）作為諸天之師，仍然以

【English Translation】 English version: Taking milk is actually like what Vimalakirti (Vimalakirti, the name of a lay bodhisattva) said. It's just that the Buddha responds to the five turbid and evil worlds, so it should naturally be like this.

Go and get the milk, Ananda (Ananda, one of the Buddha's ten great disciples), don't be ashamed.

Sengzhao (Sengzhao, a Buddhist philosopher) said: Because Ananda felt ashamed and doubtful, he stopped him with an empty voice. Just like the layman Vimalakirti said: How can a body without outflows suffer from worldly diseases? This is only to save the sentient beings of the five turbidities, so he manifests this disease. Therefore, don't be ashamed to take the milk. The five turbidities refer to the turbidity of the kalpa, the turbidity of sentient beings, the turbidity of afflictions, the turbidity of views, and the turbidity of life. Sengsheng (Sengsheng, a Buddhist monk) said: The signs of shame should exist, but it must be done. Therefore, he ordered Ananda to take the milk and not be ashamed.

World Honored One, Vimalakirti's wisdom and eloquence are so great that we are all unable to visit him and inquire about his illness. In this way, each of the five hundred great disciples told the Buddha about their original causes and conditions, and praised Vimalakirti's words, all saying that they were unable to visit him and inquire about his illness.

Commentary on the Vimalakirti Sutra, Volume 3 Taisho Tripitaka, Volume 38, No. 1775, Commentary on the Vimalakirti Sutra

Commentary on the Vimalakirti Sutra, Volume 4

Selected by釋Sengzhao of the Later Qin Dynasty

Chapter on Bodhisattvas

Then, the Buddha said to Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha).

Sengshi (Kumarajiva, a Buddhist translator) said: Since Maitreya Bodhisattva is about to inherit the honored position and will become a Buddha in this land, and is revered by the masses, he is ordered to go first. The magnitude and depth of Maitreya Bodhisattva and the layman Vimalakirti cannot yet be determined. Some say: Although the layman Vimalakirti is great, perhaps there is some reason why he cannot become a Buddha. Others say: Although Maitreya Bodhisattva is great, he will act deliberately and decline to go, or this is an incarnation of Maitreya Bodhisattva, not his true form. Because of these three reasons, there are signs of wronging him. If Maitreya Bodhisattva is not competent, he should directly order Manjusri Bodhisattva (Manjusri Bodhisattva, the symbol of wisdom), and also order others, because even if one person is not competent, the wishes of the masses cannot be suppressed, so he recommends the masses to seek someone who is competent and widely orders them. It is also to have them each state what they have heard, to fully praise the virtues of the layman Vimalakirti. Sengzhao said: Maitreya is the surname of a Brahmin (Brahmin, the priestly class of Hinduism) in South India, and it is used as a name when it comes from this surname.

You go to Vimalakirti and inquire about his illness.

Sengzhao said: The five hundred disciples are already incompetent, so he orders the bodhisattva again, intending to fully show that the virtues of Vimalakirti (Vimalakirti, another name for Vimalakirti, meaning 'immaculate') are difficult to repay. Sengsheng said: Maitreya is the surname of a Brahmin. Even though he was born in Tushita Heaven (Tushita Heaven, one of the Buddhist heavens) as a teacher of the gods, he still uses

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本姓稱焉。以其親承佛弟子。使亦宜在眾菩薩先也。

彌勒白佛言世尊我不堪任詣彼問疾所以者何憶念我昔為兜率天王及其眷屬。

什曰。是人中說法也。此天以彌勒將上為天師。豫懷宗敬。故常來聽法也。

說不退轉地之行。

什曰。即無生法忍也。維摩詰不先遣忍心而先遣受記者。良由諸天見彌勒受記。故有補處之尊。遂繫心成得。希想受記。故先明無受記。受記必由心生。故尋生以求記。生壞則記亡。故推世以去生也。肇曰。下呵云。實無發心亦無退者。以此而推。似存不退之行以勸發無上之心也。雖曰勝期。猶未免乎累。教跡不泯故致斯呵。然經云。補處大士心無不一。智無不周。應物而動。何闕之有。是由得失同懷修短迭應。利彼而動。無計諸己。故彌勒假有以啟始。凈名居宗以濟終。互為郢匠器彼淳樸。雖復跡同儒墨致教不一。然相成之美實存其中矣。生曰。體如之行不復退轉也。彌勒躬有此行而現得受記。今說之者將以引之使見利樂法。

時維摩詰來謂我言彌勒世尊授仁者記一生當得阿耨多羅三藐三菩提。

生曰。阿耨多羅者無上也。三藐三者正遍也。菩提者彼語有之此無名也。實則體極。居終智慧也。然有三品。聲聞也辟支佛也佛也。二乘各于其道為菩提耳。

【現代漢語翻譯】 現代漢語譯本：他的姓氏是稱焉（Chenyan），因為他是佛陀弟子的親傳弟子，所以也應該在眾菩薩之前。

彌勒（Maitreya，未來佛）對佛陀說：『世尊，我不適合去探望病人。』這是什麼原因呢？我回憶起過去作為兜率天（Tushita Heaven）的天王及其眷屬時，

什（Kumarajiva）曰：這是在人間說法。兜率天的天人因為彌勒將要上升爲他們的天師，預先懷有宗仰和尊敬之心，所以經常來聽法。

講述不退轉地（Avivartaniya-bhumi）的修行。

什（Kumarajiva）曰：這就是無生法忍（Anutpattika-dharma-kshanti）。維摩詰（Vimalakirti）不先遣除忍心而先遣除受記的原因是，諸天看到彌勒受記，因此有了補處菩薩的尊位，於是繫念於此而成就，希望得到受記。所以先說明沒有受記，受記必定由心生，所以追尋生滅以求得受記，生滅壞滅則受記消失，所以推究世間以去除生滅。肇（Sengzhao）曰：下文呵斥說：『實際上沒有發心也沒有退轉。』以此來推斷，似乎存在不退轉的修行來勸發無上的菩提心。雖然說是殊勝的期望，但仍然免不了累贅。教化的痕跡不泯滅，所以導致這樣的呵斥。然而經中說：『補處大士心無不一，智無不周，應物而動，有什麼缺失呢？』這是因為得失同懷，修短交替相應，利益他人而行動，不計較自己。所以彌勒假借有來開啟，維摩詰居於根本來救濟終結。互相作為工匠，器重對方的淳樸。雖然行為如同儒家和墨家，但教化的宗旨不相同。然而互相成就的美好確實存在其中。生（Sengyou）曰：體悟如來之道的修行不再退轉。彌勒親自擁有這種修行而顯現得到受記，現在說出這種修行，將要引導他們使他們見到利益和快樂的佛法。

當時，維摩詰（Vimalakirti）來對我說：『彌勒（Maitreya），世尊（Lord）已經授記仁者，一生之後當得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

生（Sengyou）曰：阿耨多羅（Anuttara）是無上的意思。三藐三（Samyak-sam）是正遍的意思。菩提（Bodhi）是彼方的語言，這裡沒有相應的名稱。實際上是體悟到極點，最終的智慧。然而有三種品類：聲聞（Sravaka）、辟支佛（Pratyekabuddha）、佛（Buddha）。二乘各自在其道中為菩提。

【English Translation】 English version: His surname was Chenyan (稱焉), because he was a direct disciple of the Buddha's disciple, he should also be before all the Bodhisattvas.

Maitreya (彌勒, the future Buddha) said to the Buddha: 'Lord, I am not suitable to visit the sick.' What is the reason for this? I recall that when I was the king of the Tushita Heaven (兜率天) and its retinue,

Shih (什, Kumarajiva) said: This is speaking in the human realm. The devas of the Tushita Heaven, because Maitreya is about to ascend to be their teacher, have a pre-existing heart of reverence and respect, so they often come to listen to the Dharma.

Speaking of the practice of the stage of non-retrogression (不退轉地, Avivartaniya-bhumi).

Shih (什, Kumarajiva) said: This is Anutpattika-dharma-kshanti (無生法忍). The reason why Vimalakirti (維摩詰) did not first eliminate the mind of patience but first eliminated the prediction is that the devas saw Maitreya receiving the prediction, so they had the position of the Bodhisattva of the next Buddha, so they focused on this and achieved it, hoping to receive the prediction. So first explain that there is no prediction, the prediction must be born from the mind, so pursue birth and death to seek the prediction, birth and death are destroyed then the prediction disappears, so investigate the world to remove birth and death. Zhao (肇, Sengzhao) said: The following reprimands say: 'In reality, there is no arising of the mind and no regression.' From this, it seems that there is a practice of non-retrogression to encourage the supreme Bodhi mind. Although it is said to be a special expectation, it is still inevitable to be cumbersome. The traces of teaching are not extinguished, so it leads to such reprimands. However, the sutra says: 'The great Bodhisattva of the next Buddha has no mind that is not one, and no wisdom that is not complete, responding to things and moving, what is lacking?' This is because gains and losses are shared, short and long alternate accordingly, acting to benefit others, without considering oneself. So Maitreya borrows existence to initiate, and Vimalakirti resides in the root to save the end. They act as craftsmen to each other, valuing each other's simplicity. Although the actions are like Confucianism and Mohism, the purpose of teaching is not the same. However, the beauty of mutual accomplishment does exist within it. Sheng (生, Sengyou) said: The practice of embodying the Tathagata's path no longer regresses. Maitreya personally possesses this practice and manifests receiving the prediction, now speaking of this practice, will guide them to see the Dharma of benefit and joy.

At that time, Vimalakirti (維摩詰) came and said to me: 'Maitreya (彌勒), the Lord (世尊) has predicted that the benevolent one will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment) after one more lifetime.'

Sheng (生, Sengyou) said: Anuttara (阿耨多羅) means unsurpassed. Samyak-sam (三藐三) means correct and universal. Bodhi (菩提) is the language of that place, there is no corresponding name here. In reality, it is the realization of the ultimate, the final wisdom. However, there are three categories: Sravaka (聲聞), Pratyekabuddha (辟支佛), and Buddha (佛). The two vehicles each have Bodhi in their own path.

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非所謂菩提也。唯佛菩提為無上正遍菩提也。一生者無復無量生餘一生也。有兩句義矣。

為用何生得受記乎。

生曰。彌勒向說行意以受記引之耳。不為說受記也。而彼生著情。便貪記以有行。斯則復是見菩提可得也。是以維摩詰即推彌勒受記為無。以呵其說行之意。遣彼著也。然後乃更釋其見菩提心焉。夫受記者要以四事合成。一一推之皆無也。四事者。一以人受記為主。二以體如為本。三無無量生。四在一生中得佛。交在一生中。而以之受記。要應先推一生也。一生者舉八萬歲生唯一念現在。余皆過去未來也。故言為用何生得受彌勒記乎。

過去耶未來耶現在耶。

肇曰。發無上心修不退行受記成道。彌勒致教之本意也。今將明平等大道以無行為因無上正覺以無得為果。故先質彌勒。明無記無得然後大濟群生一萬物之致以弘菩提莫二之道也。夫有生則有記。無生則無記。故推斥三世。以何生而得記乎。

若過去生過去生已滅。

肇曰。別推三世明無生也。過去生已滅。已滅法不可謂之生也。生曰。無復有也。

若未來生未來生未至。

肇曰。未來生未至則無法。無法以何為生。生曰。竟未有也。

若現在生現在生無住。

肇曰。現法流速不住。

【現代漢語翻譯】 現代漢語譯本： 這並非真正的菩提（bodhi，覺悟）。只有佛的菩提才是無上正遍菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。所謂『一生』，並非指沒有無量生的其餘一生。這裡面有兩層含義。

用哪個『生』來接受授記呢？

生曰：彌勒（Maitreya，未來佛）之前所說是以修行之意來引導接受授記，並非真的爲了說授記。但那些眾生執著于情，便貪圖授記而有所作為。這樣就又變成了認為菩提是可以得到的。因此，維摩詰（Vimalakirti，一位在家菩薩）就否定彌勒的授記，以此來呵斥他宣揚修行的意圖，遣除他們的執著。然後才進一步解釋其所見的菩提心。授記需要四件事合成，一一推究，都是不存在的。這四件事是：一是以接受授記的人為主體，二是以本體如如（tathata，真如）為根本，三是沒有無量生，四是在一生中得佛。交匯於一生之中，並以此來授記，必須要先推究『一生』。所謂『一生』，是指將八萬歲的一生歸結為唯一念的現在，其餘都是過去和未來。所以說用哪個『生』來接受彌勒的授記呢？

是過去、未來還是現在呢？

肇曰：發起無上心，修不退轉之行，接受授記，成就佛道，這是彌勒教化的根本意圖。現在將要闡明平等大道，以無行為因，以無得為果的無上正覺。所以先質問彌勒，闡明無記無得，然後才能廣濟群生，使萬物達到弘揚菩提的不二法門。有生就有記，無生就沒有記。所以推斥過去、現在、未來三世，用哪個『生』來接受授記呢？

如果是過去生，過去生已經滅亡。

肇曰：分別推究過去、現在、未來三世，闡明沒有『生』。過去生已經滅亡，已經滅亡的法不能稱之為『生』。生曰：不再存在了。

如果是未來生，未來生尚未到來。

肇曰：未來生尚未到來，就沒有法。沒有法用什麼作為『生』呢？生曰：終究是沒有。

如果是現在生，現在生沒有停留。

肇曰：現在的法流逝迅速，不會停留。

【English Translation】 English version: This is not what is called Bodhi (bodhi, enlightenment). Only the Bodhi of the Buddha is Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment). The so-called 'one life' does not mean that there is no immeasurable life other than this one life. There are two meanings in this.

With which 'life' does one receive the prediction?

Sheng said: Maitreya (Maitreya, the future Buddha) previously spoke of guiding the acceptance of prediction through the intention of practice, not really to talk about prediction. But those beings are attached to emotions, and then covet prediction and act accordingly. This then becomes thinking that Bodhi can be attained. Therefore, Vimalakirti (Vimalakirti, a lay bodhisattva) denied Maitreya's prediction in order to rebuke his intention to promote practice and dispel their attachment. Then he further explained the Bodhi mind he saw. Prediction requires four things to be synthesized, and upon examining them one by one, they are all non-existent. These four things are: first, the person receiving the prediction is the main subject; second, the essence of suchness (tathata, suchness) is the foundation; third, there is no immeasurable life; and fourth, one attains Buddhahood in one lifetime. Converging in one lifetime, and using this to give prediction, one must first examine 'one lifetime'. The so-called 'one lifetime' refers to reducing a lifetime of eighty thousand years to the single thought of the present moment; the rest are past and future. Therefore, it is said, with which 'life' does one receive Maitreya's prediction?

Is it the past, future, or present?

Zhao said: Arousing the unsurpassed mind, cultivating non-retrogressive practice, receiving prediction, and attaining Buddhahood are the fundamental intentions of Maitreya's teachings. Now, we are about to elucidate the path of equality, taking non-action as the cause and unsurpassed enlightenment as the result of non-attainment. Therefore, we first question Maitreya, clarifying non-prediction and non-attainment, and then we can broadly save all beings, enabling all things to reach the non-dual gate of promoting Bodhi. If there is birth, there is prediction; if there is no birth, there is no prediction. Therefore, we reject the three times—past, present, and future—with which 'life' does one receive prediction?

If it is the past life, the past life has already perished.

Zhao said: Separately examining the past, present, and future, clarifying that there is no 'birth'. The past life has already perished; a dharma that has already perished cannot be called 'birth'. Sheng said: It no longer exists.

If it is the future life, the future life has not yet arrived.

Zhao said: The future life has not yet arrived, so there is no dharma. With what does one take as 'birth' when there is no dharma? Sheng said: Ultimately, there is none.

If it is the present life, the present life does not abide.

Zhao said: The flow of the present dharma is rapid and does not abide.

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以何為生耶。若生滅一時則二相俱壞。若生滅異時則生時無滅。生時無滅則法無三相。法無三相則非有為也。若盡有三相則有無窮之咎。此無生之說亦備之諸論矣。三世既無生。於何而得記乎。生曰。生時已去未始暫停。豈可得於中成佛耶。

如佛所說比丘汝今即時亦生亦老亦滅。

肇曰。證無住義也。新新生滅。交臂已謝。豈待白首然後為變乎。生曰。引佛語證不住也。即時者不待變也。

若以無生得受記者無生即是正位。

什曰。實相常定故名正位。向以因緣明生非真實故無受記。今明生既非真則無生。無生則常定。常定中無受記也。

于正位中亦無受記亦無得阿耨多羅三藐三菩提。

生曰。次推無無量生也。夫無無量生者。體生是無故得之矣。茍體生是無。而無無量生者。無無量生。復何有哉。斯乃為正位者也。正位者永與邪別也。然則既以無無量生為正位者。無有受記。理自明也。以得菩提故有受記。復云無得菩提耳。前推生直推其體。今推無無量生。以正位推之者。生本根于癡愛。是有者之所惑。故宜於外推其體也。無無量生。原在悟理。是得者之所達。自應以正位於內明之也。

云何彌勒受一生記乎。

肇曰。上推有生無記。此推無生亦無記也。無生

【現代漢語翻譯】 現代漢語譯本： 以什麼為生呢？如果生和滅同時發生，那麼兩種狀態都會同時消失。如果生和滅發生在不同的時間，那麼在生的時候就沒有滅。生的時候沒有滅，那麼法就沒有三相（生、住、滅）。法沒有三相，那就不是有為法（由因緣和合而成的法）。如果完全具有三相，那麼就會有無窮的過失。這種關於無生的說法，在各種論著中已經充分討論過了。既然三世（過去、現在、未來）都沒有生，那麼從哪裡得到授記呢？

生曰：生的時候已經過去，沒有片刻停留，怎麼可能在其中成就佛果呢？

如佛所說：比丘，你現在即時也在生、也在老、也在滅。

肇曰：這是爲了證明無住的道理。新的生滅，交錯之間就已經過去，難道要等到白髮蒼蒼才發生變化嗎？

生曰：這是引用佛語來證明不住的道理。『即時』就是不等待變化。

如果以無生而得到授記，那麼無生就是正位（正確的地位）。

什曰：實相是恒常不變的，所以叫做正位。之前用因緣來說明生不是真實的，所以沒有授記。現在說明生既然不是真實的，那麼就是無生。無生就是恒常不變。恒常不變中沒有授記。

在正位中，也沒有授記，也沒有得到阿耨多羅三藐三菩提（無上正等正覺）。

生曰：這是進一步推論無無量生（沒有數量可以衡量的生）。所謂無無量生，是因為它的本體是空無，所以才能得到。如果本體是空無，而還有無無量生，那麼這個無無量生又有什麼意義呢？這就是所謂的正位。正位是永遠與邪惡區分開來的。既然以無無量生作為正位，那麼沒有授記，道理自然就明白了。因為得到菩提所以有授記，又說沒有得到菩提。前面推論生，直接推論它的本體。現在推論無無量生，用正位來推論它，是因為生本來根源於愚癡和愛慾，是有的人所迷惑的，所以應該在外面推論它的本體。無無量生，原本在於領悟真理，是得道的人所達到的，自然應該用正位在內心來闡明它。

為什麼彌勒（Maitreya）會受到一生補處（ekajati-pratibaddha）的授記呢？

肇曰：上面推論有生沒有授記，這裡推論無生也沒有授記。無生 English version: What is it that lives? If arising and ceasing occur simultaneously, then both states will perish together. If arising and ceasing occur at different times, then there is no ceasing at the time of arising. If there is no ceasing at the time of arising, then the Dharma has no three characteristics (arising, abiding, and ceasing). If the Dharma has no three characteristics, then it is not conditioned (saṃskṛta, formed by causes and conditions). If it fully possesses the three characteristics, then there will be infinite faults. This doctrine of non-arising has been fully discussed in various treatises. Since the three times (past, present, and future) have no arising, from where is the prediction (vyākaraṇa) obtained?

Sheng said: The moment of arising has already passed and has not paused even for a moment. How can one attain Buddhahood in it?

As the Buddha said: Bhikshus, you are now, at this very moment, also arising, also aging, also ceasing.

Zhao said: This is to prove the principle of non-abiding. New arising and ceasing, in the blink of an eye, have already passed. Do we have to wait until white hair appears before change occurs?

Sheng said: This is quoting the Buddha's words to prove the principle of non-abiding. 'At this very moment' means not waiting for change.

If one obtains prediction based on non-arising, then non-arising is the correct position (samyaksthāna).

Shih said: The true nature (bhūtatathatā) is constant and unchanging, therefore it is called the correct position. Previously, it was explained using conditions that arising is not real, therefore there is no prediction. Now it is explained that since arising is not real, then it is non-arising. Non-arising is constant and unchanging. In the constant and unchanging, there is no prediction.

In the correct position, there is neither prediction nor attainment of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).

Sheng said: This is a further deduction of immeasurable non-arising. The so-called immeasurable non-arising is because its essence is emptiness, therefore it can be attained. If the essence is emptiness, and there is still immeasurable non-arising, then what is the meaning of this immeasurable non-arising? This is what is called the correct position. The correct position is forever separated from evil. Since immeasurable non-arising is taken as the correct position, then there is no prediction, the principle is naturally clear. Because of attaining Bodhi, there is prediction, and yet it is said that there is no attainment of Bodhi. The previous deduction of arising directly deduced its essence. Now the deduction of immeasurable non-arising, using the correct position to deduce it, is because arising originally originates from ignorance and desire, which is what those who 'have' are deluded by, therefore it is appropriate to deduce its essence externally. Immeasurable non-arising originally lies in understanding the truth, which is what those who have attained enlightenment have reached, so it should naturally be clarified internally using the correct position.

Why does Maitreya (彌勒) receive the prediction of being the next Buddha (ekajati-pratibaddha, 一生補處)?

Zhao said: The above deduced that arising has no prediction, and here it is deduced that non-arising also has no prediction. Non-arising

【English Translation】 What is it that lives? If arising and ceasing occur simultaneously, then both states will perish together. If arising and ceasing occur at different times, then there is no ceasing at the time of arising. If there is no ceasing at the time of arising, then the Dharma has no three characteristics (arising, abiding, and ceasing). If the Dharma has no three characteristics, then it is not conditioned (saṃskṛta, formed by causes and conditions). If it fully possesses the three characteristics, then there will be infinite faults. This doctrine of non-arising has been fully discussed in various treatises. Since the three times (past, present, and future) have no arising, from where is the prediction (vyākaraṇa) obtained? Sheng said: The moment of arising has already passed and has not paused even for a moment. How can one attain Buddhahood in it? As the Buddha said: Bhikshus, you are now, at this very moment, also arising, also aging, also ceasing. Zhao said: This is to prove the principle of non-abiding. New arising and ceasing, in the blink of an eye, have already passed. Do we have to wait until white hair appears before change occurs? Sheng said: This is quoting the Buddha's words to prove the principle of non-abiding. 'At this very moment' means not waiting for change. If one obtains prediction based on non-arising, then non-arising is the correct position (samyaksthāna). Shih said: The true nature (bhūtatathatā) is constant and unchanging, therefore it is called the correct position. Previously, it was explained using conditions that arising is not real, therefore there is no prediction. Now it is explained that since arising is not real, then it is non-arising. Non-arising is constant and unchanging. In the constant and unchanging, there is no prediction. In the correct position, there is neither prediction nor attainment of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Sheng said: This is a further deduction of immeasurable non-arising. The so-called immeasurable non-arising is because its essence is emptiness, therefore it can be attained. If the essence is emptiness, and there is still immeasurable non-arising, then what is the meaning of this immeasurable non-arising? This is what is called the correct position. The correct position is forever separated from evil. Since immeasurable non-arising is taken as the correct position, then there is no prediction, the principle is naturally clear. Because of attaining Bodhi, there is prediction, and yet it is said that there is no attainment of Bodhi. The previous deduction of arising directly deduced its essence. Now the deduction of immeasurable non-arising, using the correct position to deduce it, is because arising originally originates from ignorance and desire, which is what those who 'have' are deluded by, therefore it is appropriate to deduce its essence externally. Immeasurable non-arising originally lies in understanding the truth, which is what those who have attained enlightenment have reached, so it should naturally be clarified internally using the correct position. Why does Maitreya (彌勒) receive the prediction of being the next Buddha (ekajati-pratibaddha, 一生補處)? Zhao said: The above deduced that arising has no prediction, and here it is deduced that non-arising also has no prediction. Non-arising

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即七住無相真正法位也。此位為理。無記無成。彌勒於何受一生記乎。生曰。並質之也。

為從如生得受記耶為從如滅得受記耶。

肇曰。如雖無生滅。而生滅不異如。然記莂起于生滅。冥會由於即真。故假如之生滅以明記莂之不殊也。生曰。複次推體如也。如生者。體如之時我本無如。如今始出為生也。如滅者。如是始悟中名義。盡菩薩最後心為滅也。夫為得佛之因。既在於始。又在其終。故言為從如生滅得受記耶。別本云從如起滅。什曰。此亦因其所存而遣之也。夫受記要由得如。本未得而今得。似若有起。如起則累滅。亦似有物于如中滅。故先問其起滅以明無起滅。一切人皆如以下更明如理無二無受記也。

若以如生得受記者如無有生若以如滅得受記者如無有滅。

肇曰。如非不生滅非有生滅。非不生滅。故假以言記。非有生滅。以知無記。生曰。如是悟理之法。故即以明之也。理既已如。豈復有如之生滅哉。茍無生滅。與夫未體者不容有異。何得獨以為無上道之因耶。若非因者不得以之受記也。

一切眾生皆如也一切法亦如也眾聖賢亦如也至於彌勒亦如也。

肇曰。萬品雖殊未有不如。如者將齊是非一愚智以成無記無得義也。生曰。複次推人受記也。受記誠非為悟之法

【現代漢語翻譯】 現代漢語譯本： 即是七住位的無相真正法位。此位是理體，無記別，無成就。彌勒菩薩在何時接受一生補處的授記呢？僧肇回答說：『是併合體和質而說的。』 是從如的生時得到授記呢？還是從如的滅時得到授記呢？ 僧肇說：『如雖然沒有生滅，但生滅不異於如。然而授記的差別起于生滅，冥合真如在於即真。所以假借如的生滅來表明授記的差別並不特殊。』僧肇又說：『再次推究體如。如生，是指體悟如的時候，我本來沒有如，如今開始顯現為生。如滅，是指開始領悟如的意義，窮盡菩薩最後的心為滅。』得到佛的因，既在於開始，又在於終結，所以說『是從如的生滅得到授記嗎？』其他版本說『從如的起滅』。鳩摩羅什說：『這也是因為他們所執著而遣除他們。』得到授記一定要通過證得真如。本來沒有得到而現在得到，似乎有生起。如生起則累贅滅除，也似乎有東西在如中滅去。所以先問他的起滅，來表明沒有起滅。一切人皆如以下，更說明如理沒有二，沒有授記。 如果以如的生得到授記，如就沒有生；如果以如的滅得到授記，如就沒有滅。 僧肇說：『如非不生滅，非有生滅，非不生滅，所以假借言語來授記。非有生滅，用來知道沒有授記。』僧肇說：『如是悟理的方法，所以就用它來說明。理既然已經如，哪裡還有如的生滅呢？如果無生滅，與未體悟的人沒有差別，怎麼能獨自成為無上道的因呢？如果不是因，就不能用它來授記。』 一切眾生都是如，一切法也是如，一切聖賢也是如，乃至彌勒（Maitreya，未來佛）也是如。 僧肇說：『萬物雖然不同，沒有不如的。如，將要齊同是非，統一愚智，以成就無記無得的意義。』僧肇說：『再次推究人接受授記。授記確實不是爲了悟道的法門。』

【English Translation】 English version: This is the no-characteristic true Dharma position of the seventh stage (seven abodes). This position is principle, without marks, without accomplishment. When does Maitreya (Maitreya, the future Buddha) receive the prediction of becoming a Buddha in his next life? Sengzhao replied: 'It is spoken of by combining substance and quality.' Is the prediction received from the arising of Suchness, or is it received from the ceasing of Suchness? Sengzhao said: 'Although Suchness has no arising or ceasing, arising and ceasing are not different from Suchness. However, the distinctions of prediction arise from arising and ceasing, and the merging with Suchness lies in being identical to the truth. Therefore, the arising and ceasing of Suchness are borrowed to show that the distinctions of prediction are not special.' Sengzhao also said: 'Again, investigate the substance of Suchness. The arising of Suchness means that when realizing Suchness, I originally had no Suchness, but now it begins to appear as arising. The ceasing of Suchness means that one begins to understand the meaning of Suchness, and exhausting the final mind of a Bodhisattva is ceasing.' The cause of attaining Buddhahood lies both in the beginning and in the end, so it is said, 'Is the prediction received from the arising and ceasing of Suchness?' Another version says 'from the arising and ceasing of Suchness.' Kumarajiva (Kumarajiva, a famous translator of Buddhist scriptures) said: 'This is also because of what they cling to, and to dispel them.' Receiving a prediction must be through attaining Suchness. Originally not attained but now attained, it seems as if there is arising. If Suchness arises, then burdens are eliminated, and it also seems as if something ceases within Suchness. Therefore, first ask about its arising and ceasing to show that there is no arising and ceasing. 'All beings are Suchness' below further explains that the principle of Suchness has no duality and no prediction. If the prediction is received from the arising of Suchness, then Suchness has no arising; if the prediction is received from the ceasing of Suchness, then Suchness has no ceasing. Sengzhao said: 'Suchness is neither non-arising nor non-ceasing, neither having arising and ceasing nor not having arising and ceasing, so language is borrowed to make predictions. Not having arising and ceasing is used to know that there is no prediction.' Sengzhao said: 'Suchness is the method of realizing the principle, so it is used to explain it. Since the principle is already Suchness, where is there the arising and ceasing of Suchness? If there is no arising and ceasing, there is no difference from those who have not realized it, so how can it uniquely be the cause of the unsurpassed path? If it is not the cause, it cannot be used to make a prediction.' All sentient beings are Suchness, all dharmas are also Suchness, all sages and virtuous ones are also Suchness, and even Maitreya (Maitreya, the future Buddha) is also Suchness. Sengzhao said: 'Although the myriad things are different, there is nothing that is not Suchness. Suchness will equalize right and wrong, unify foolishness and wisdom, to accomplish the meaning of no marks and no attainment.' Sengzhao said: 'Again, investigate the prediction received by people. Prediction is certainly not a method for enlightenment.'

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。已有體如在前。故復取其所體貼之以事。事既皆如。然後推焉。

若彌勒得受記者一切眾生亦應受記所以者何夫如者不二不異。

肇曰。凡聖一如豈有得失之殊哉。生曰。夫如者無得與不得異也。既無得與不得異。而彌勒得者。是假以不得為得也。若彌勒以不得無得者。一切眾生不得便應亦是此得之理矣。然則言眾生亦應受記者。以明無彌勒實受記也。二者直二事也。異者二相殊也。其事既二。然後相與為異。故先言不二。後言不異也。已取如事在上。是以釋但舉如義也。

若彌勒得阿耨多羅三藐三菩提者一切眾生皆亦應得所以者何一切眾生即菩提相。

肇曰。無相之相是菩提相也。生曰。菩提既是無相理極之慧。言得之者。得即是菩提相也。果是其相則非實矣。茍得非實。一切眾生亦是此之得理也。所以然者。菩提本無不周。眾生即是其相故也。夫授記言得菩提者。懸指之耳。今云彌勒得者。就語之也。既就得時而無得相。豈應懸指有得乎所指。茍已驗無為。指理自冥矣。

若彌勒得滅度者一切眾生亦當滅度所以者何諸佛知一切眾生畢竟寂滅即涅槃相不復更滅。

肇曰。本性常滅。今復何滅也。生曰。既得菩提至於滅度。于滅度中又無滅度也。故復極就其終以驗之焉。滅度

【現代漢語翻譯】 現代漢語譯本：已經有了『體』（指本體，根本）在前面，所以再次取用那所體貼的事物來行事。事情既然都順應『如』（真如，實相），然後推廣它。

如果彌勒（Maitreya，未來佛）得到受記，那麼一切眾生也應該得到受記。為什麼呢？因為『如』（真如，實相）是不二不異的。

肇曰：凡夫和聖人一體無二，哪裡有得失的差別呢？生曰：『如』（真如，實相）是沒有得到與沒有得到的區別的。既然沒有得到與沒有得到的區別，而彌勒得到受記，這是假借沒有得到作為得到。如果彌勒以沒有得到作為無得，那麼一切眾生沒有得到，便也應該是這個得到的道理了。那麼說眾生也應該得到受記，是爲了說明沒有彌勒真正得到受記。『二』（差別）只是兩件事，『異』（不同）是兩種表相不同。事情既然有差別，然後互相形成不同，所以先說不二，后說不異。已經取用『如』（真如，實相）的事在前面，因此解釋只舉『如』（真如，實相）的意義。

如果彌勒（Maitreya，未來佛）得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），那麼一切眾生也都應該得到。為什麼呢？因為一切眾生就是菩提（bodhi，覺悟）的相。

肇曰：無相之相就是菩提（bodhi，覺悟）的相。生曰：菩提（bodhi，覺悟）既然是無相，是理極之慧。說得到它，得到的就是菩提（bodhi，覺悟）的相。果真是它的相，那就不是真實的了。如果得到不是真實的，那麼一切眾生也是這個得到的道理。之所以這樣，是因為菩提（bodhi，覺悟）本來就沒有不周遍的，眾生就是它的相的緣故。授記說得到菩提（bodhi，覺悟），是懸空指引罷了。現在說彌勒（Maitreya，未來佛）得到，是就語言來說的。既然就得到的時候而沒有得到的相，哪裡應該懸空指引有得到呢？所指引的。如果已經驗證了無為，指引的道理自然就明白了。

如果彌勒（Maitreya，未來佛）得到滅度，那麼一切眾生也應當滅度。為什麼呢？諸佛知道一切眾生畢竟寂滅，就是涅槃（nirvana，寂滅）的相，不再需要再次滅度。

肇曰：本性本來就是寂滅的，現在又滅什麼呢？生曰：既然得到菩提（bodhi，覺悟），以至於滅度，在滅度中又沒有滅度。所以再次極盡就其終結來驗證它。滅度

【English Translation】 English version: The 'essence' (referring to the original substance, the root) already exists in front. Therefore, it takes what it is attached to and uses it to act. Since things are all in accordance with 'suchness' (tathata, reality), then extend it.

If Maitreya (the future Buddha) receives a prediction, then all sentient beings should also receive a prediction. Why? Because 'suchness' (tathata, reality) is non-dual and non-different.

Zhao said: Ordinary beings and sages are one and the same, where is the difference between gain and loss? Sheng said: 'Suchness' (tathata, reality) has no difference between obtaining and not obtaining. Since there is no difference between obtaining and not obtaining, and Maitreya receives a prediction, this is borrowing not obtaining as obtaining. If Maitreya takes not obtaining as non-obtaining, then all sentient beings not obtaining should also be the principle of this obtaining. Then saying that sentient beings should also receive a prediction is to clarify that there is no real prediction received by Maitreya. 'Two' (difference) is just two things, 'different' is two different appearances. Since things are different, then they form differences with each other, so first say non-dual, then say non-different. The matter of 'suchness' (tathata, reality) has already been taken in front, so the explanation only cites the meaning of 'suchness' (tathata, reality).

If Maitreya (the future Buddha) attains anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), then all sentient beings should also attain it. Why? Because all sentient beings are the aspect of bodhi (enlightenment).

Zhao said: The aspect of no-aspect is the aspect of bodhi (enlightenment). Sheng said: Since bodhi (enlightenment) is without aspect, it is the wisdom of ultimate principle. Saying to attain it, attaining it is the aspect of bodhi (enlightenment). If it is really its aspect, then it is not real. If attaining is not real, then all sentient beings are also the principle of this attaining. The reason for this is that bodhi (enlightenment) is originally without non-pervasiveness, and sentient beings are its aspect. Predicting the attainment of bodhi (enlightenment) is just pointing in the air. Now saying that Maitreya (the future Buddha) attains it is speaking in terms of language. Since there is no aspect of attainment at the time of attainment, how should one point in the air to have attainment? What is pointed to. If non-action has already been verified, the principle of pointing will naturally be understood.

If Maitreya (the future Buddha) attains nirvana (extinction), then all sentient beings should also attain extinction. Why? All Buddhas know that all sentient beings are ultimately in stillness and extinction, which is the aspect of nirvana (extinction), and there is no need for further extinction.

Zhao said: The original nature is originally extinct, what is there to extinguish now? Sheng said: Since attaining bodhi (enlightenment) leads to extinction, there is no extinction in extinction. Therefore, it is again exhausted to verify it at its end. Extinction

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非慧。事止於滅。故不得如菩提釋也。然終既至滅。始滅驗矣。始若果滅。終豈滅哉。終茍不滅。眾生亦此滅矣。唯驗終以悟始者知其然耳。舉佛明之者。佛既親得滅度。又為悟之極。必可以定之也。且佛終日滅度眾生。然知眾生即涅槃相不復更滅。是盡為滅而不滅也。

是故彌勒無以此法誘諸天子。

什曰。梵本云誑也。生曰。既無受記。豈得以受記引之耶。若引之以虛為誘誑也。

實無發阿耨多羅三藐三菩提心者亦無退者。

肇曰。平等之道實無發心亦無退者。而以不退之行誘其發心示其美記者何耶。生曰。明不應存行也。于發有退故須不退行耳。既無發退。何用行為。若惡發中有退而須不退行者。猶未免退矣。非所以不退。

彌勒當令此諸天子舍于分別菩提之見。

肇曰。菩提以寂滅為相。生死同相。而諸天卑生死尊菩提。雖曰勝求更生塵累。宜開以正路令舍分別。曷為示以道記增其見乎。生曰。釋諸天見菩提心也。先訶然後教矣。訶以遣著。教以釋見。著為咎累。宜以訶遣之。見謂涉理。須以教釋之焉。

所以者何菩提者不可以身得不可以心得。

肇曰。自此下大明菩提義也。道之極者稱曰菩提。秦無言以譯之。菩提者蓋是正覺無相之真智乎。其道虛玄妙

【現代漢語翻譯】 現代漢語譯本： 非慧（不是智慧）。事情止息于滅盡（涅槃）。所以不能像菩提（覺悟）那樣解釋。然而，最終既然到達滅盡，開始的滅盡也就得到了驗證。如果開始確實是滅盡，最終又怎麼會是滅盡呢？如果最終不是滅盡，眾生也就同樣是這種滅盡了。只有通過驗證最終來領悟開始的人，才知道其中的道理。用佛（Buddha）來闡明這一點，是因為佛已經親自證得了滅度（涅槃），又是覺悟的最高境界，必定可以用他來確定這一點。而且佛終日都在度化眾生走向滅度，然而他知道眾生即是涅槃之相，不再需要進一步的滅度，這就是盡為滅度而不滅度。

因此，彌勒（Maitreya）不應該用這種法門來誘導諸天子（Devaputra）。

什曰（鳩摩羅什 Kumārajīva 說）：梵文字說是『誑』。生曰（僧肇 Sengzhao 說）：既然沒有授記，怎麼可以用授記來引導他們呢？如果用虛假的授記來引導，那就是誘騙。

實際上沒有發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）的人，也沒有退轉的人。

肇曰（僧肇 Sengzhao 說）：平等的道，實際上沒有發心，也沒有退轉。卻用不退轉的修行來誘導他們發心，向他們展示美好的授記，這是為什麼呢？生曰（僧肇 Sengzhao 說）：說明不應該執著于修行。因為發起的心有退轉的可能，所以需要不退轉的修行。既然沒有發起和退轉，又何必用修行呢？如果害怕發起的心有退轉，而需要不退轉的修行，那就仍然沒有免除退轉。這不是真正的不退轉。

彌勒（Maitreya）應當讓這些天子（Devaputra）捨棄對菩提（bodhi，覺悟）的分別之見。

肇曰（僧肇 Sengzhao 說）：菩提（bodhi，覺悟）以寂滅為相，生死與寂滅是相同的。而這些天子（Devaputra）輕視生死，尊重菩提（bodhi，覺悟），雖然說是殊勝的追求，卻更是增添塵世的牽累。應該用正路來開導他們，讓他們捨棄分別之見。為什麼要用道記來增加他們的見解呢？生曰（僧肇 Sengzhao 說）：解釋諸天子（Devaputra）對菩提心（bodhi-citta，覺悟之心）的見解。先呵斥，然後教導。呵斥是爲了遣除執著，教導是爲了解釋見解。執著是過錯的積累，應該用呵斥來遣除它。見解是涉及道理的，需要用教導來解釋它。

為什麼呢？菩提（bodhi，覺悟）不可以身體得到，也不可以用心得到。

肇曰（僧肇 Sengzhao 說）：從這裡開始，大大地闡明菩提（bodhi，覺悟）的意義。道的極致，稱之為菩提（bodhi，覺悟）。秦朝沒有合適的語言來翻譯它。菩提（bodhi，覺悟）大概就是正覺無相的真智吧。它的道理虛無玄妙。

【English Translation】 English version: 'Not wisdom.' Matters cease at extinction (Nirvana). Therefore, it cannot be explained like Bodhi (enlightenment). However, since the end reaches extinction, the beginning of extinction is verified. If the beginning is indeed extinction, how can the end be extinction? If the end is not extinction, sentient beings are also in this extinction. Only those who understand the beginning by verifying the end know the truth. To illustrate this with the Buddha (Buddha), because the Buddha has personally attained extinction (Nirvana) and is the ultimate state of enlightenment, he can certainly be used to confirm this. Moreover, the Buddha is constantly liberating sentient beings to extinction, yet he knows that sentient beings are the very form of Nirvana, requiring no further extinction. This is complete extinction without extinction.

Therefore, Maitreya (Maitreya) should not use this method to entice the Devas (Devaputra).

Shih said (Kumārajīva said): The Sanskrit text says 'deceive'. Sheng said (Sengzhao said): Since there is no prediction, how can they be guided by prediction? If they are guided by false predictions, it is deception.

In reality, there is no one who has generated the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed, complete and perfect enlightenment), and there is no one who regresses.

Zhao said (Sengzhao said): The path of equality has no arising of mind and no regression. Why then use the practice of non-regression to entice them to generate the mind, showing them beautiful predictions? Sheng said (Sengzhao said): It clarifies that one should not cling to practice. Because the arising mind may regress, the practice of non-regression is needed. Since there is no arising or regression, why use practice? If one fears regression in the arising mind and needs the practice of non-regression, one has still not avoided regression. This is not true non-regression.

Maitreya (Maitreya) should cause these Devas (Devaputra) to abandon their discriminating views of Bodhi (bodhi, enlightenment).

Zhao said (Sengzhao said): Bodhi (bodhi, enlightenment) takes quiescence as its characteristic, and Samsara (birth and death) is the same as quiescence. But these Devas (Devaputra) despise Samsara and honor Bodhi (bodhi, enlightenment). Although it is said to be a superior pursuit, it only adds to the defilements of the world. They should be guided with the right path to abandon their discriminating views. Why show them predictions of the path, increasing their views? Sheng said (Sengzhao said): Explaining the Devas' (Devaputra) views on the Bodhi-citta (bodhi-citta, mind of enlightenment). First scold, then teach. Scolding is to dispel attachment, and teaching is to explain views. Attachment is an accumulation of faults, which should be dispelled by scolding. Views involve principles, which need to be explained by teaching.

Why is this? Bodhi (bodhi, enlightenment) cannot be attained by the body, nor can it be attained by the mind.

Zhao said (Sengzhao said): From here on, the meaning of Bodhi (bodhi, enlightenment) is greatly clarified. The ultimate of the path is called Bodhi (bodhi, enlightenment). There is no language in the Qin dynasty to translate it. Bodhi (bodhi, enlightenment) is probably the true wisdom of right awareness without form. Its principle is empty and profound.

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絕常境。聽者無以容其聽。智者無以運其智。辯者無以措其言。像者無以狀其儀。故其為道也。微妙無相不可為有。用之彌勤不可為無。故能幽鑒萬物而不曜。玄軌超駕而弗夷。大包天地而罔寄。曲濟群惑而無私。至能導達殊方開物成務玄機必察無思無慮。然則無知而無不知。無為而無不為者。其唯菩提大覺之道乎。此無名之法固非名所能名也。不知所以言故強名曰菩提。斯無為之道。豈可以身心而得乎。生曰。若見有菩提可得者則有相情也。茍以相為情者。豈能不以之起身心行乎。若以身心行求菩提者。則求之愈遠者也。

寂滅是菩提滅諸相故。

什曰。菩提有三所謂羅漢緣覺如來。三人漏盡慧通達無閡乃名菩提。此已下嘆菩提真解妙同實相。欲擬心求解亦當如是。亦明菩提即是實相以遣其著也。實相是菩提因亦名菩提也。余句類可尋知也。肇曰。妙會真性滅諸法相。故菩提之道與法俱寂。生曰。既不以相得菩提則無菩提相矣。若不能滅諸相者。豈得以寂滅為體哉。

不觀是菩提離諸緣故。

肇曰。觀生於緣。離緣即無觀。

不行是菩提無憶念故。

肇曰。行生於念。無念故無行也。

斷是菩提舍諸見故離是菩提離諸妄想故。

肇曰。諸見斷妄想離乃名菩提也。

障是菩提障諸愿故。

肇曰。真道無慾障諸愿求也。

不入是菩提無貪著故。

肇曰。入謂受入可欲。

順是菩提順於如故住是菩提住法性故至是菩提至實際故。

肇曰。不異三空菩提義也。隨順本相謂之如。故系之以順。常住不變謂之性也。故系之以住。到實相彼岸謂之際。故系之以至。

不二是菩提離意法故。

什曰。六識對於六塵未始相離。菩提所解出六塵之表。故言離也。肇曰。意與法為二。菩提無心。何法之有哉。

等是菩提等虛空故。

肇曰。無心於等而無不等。故謂若虛空也。

無為是菩提無生住滅故知是菩提了眾生心行故。

什曰。智慧是菩提知他心也實相是智之因亦名知他心也。肇曰。菩提不有故無生滅。菩提不無故了知眾生心也。

不會是菩提諸入不會故。

肇曰。諸入內外六入也。內外俱空故諸入不會。諸入不會即菩提相也。

不合是菩提離煩惱習故。

肇曰。生死所以合煩惱之所纏。離煩惱故無合。無合即菩提也。

無處是菩提無形色故假名是菩提名字空故。

肇曰。外無形色之處。內無可名之實也。

如化是菩提無取捨故。

肇曰。菩提無取捨。猶化人

【現代漢語翻譯】 現代漢語譯本 『障』是菩提的障礙，因為它阻礙了所有願望的實現。 肇法師說：『真正的道沒有慾望，所以能阻礙各種願望和追求。』 『不入』是菩提，因為它沒有貪戀和執著。 肇法師說：『入』指的是接受和沉溺於慾望。 『順』是菩提，因為它順應如（Tathata，真如）的本性；『住』是菩提，因為它安住於法性（Dharmata，諸法的本性）之中；『至』是菩提，因為它到達實際（Bhuta-koti，真如的終極境地）。 肇法師說：『這三者（順、住、至）都與空性菩提的意義沒有差別。隨順事物本來的面貌叫做『如』，所以用『順』來聯繫它。恒常不變叫做『性』，所以用『住』來聯繫它。到達實相的彼岸叫做『際』，所以用『至』來聯繫它。』 『不二』是菩提，因為它遠離了意念和法（Dharma，此處指概念或現象）。 鳩摩羅什（Kumarajiva）說：『六識（眼、耳、鼻、舌、身、意）對於六塵（色、聲、香、味、觸、法）來說，從來沒有分離過。菩提所理解的超越了六塵的範疇，所以說是遠離。』肇法師說：『意念和法是二元對立的。菩提沒有心，哪裡會有什麼法呢？』 『等』是菩提，因為它等同於虛空。 肇法師說：『菩提對於平等沒有分別心，所以沒有不平等。因此說它像虛空一樣。』 『無為』是菩提，因為它沒有生、住、滅；『知』是菩提，因為它瞭解眾生的心念和行為。 鳩摩羅什說：『智慧是菩提，因為它能知曉他人的心念。實相是智慧的根源，也可以稱為知曉他人的心念。』肇法師說：『菩提不是有，所以沒有生滅。菩提不是無，所以能瞭解眾生的心念。』 『不會』是菩提，因為所有的『入』（Ayatana，內六入和外六入）都不會匯合。 肇法師說：『所有的「入」指的是內六入（眼、耳、鼻、舌、身、意）和外六入（色、聲、香、味、觸、法）。內外都是空性的，所以所有的「入」都不會匯合。所有的「入」都不會匯合，這就是菩提的相狀。』 『不合』是菩提，因為它遠離了煩惱的習氣。 肇法師說：『生死輪迴之所以會結合，是因為被煩惱所纏縛。遠離了煩惱，所以沒有結合。沒有結合就是菩提。』 『無處』是菩提，因為它沒有形狀和顏色；『假名』是菩提，因為名字是空性的。 肇法師說：『外在沒有形狀和顏色的處所，內在也沒有可以命名的實體。』 『如化』是菩提，因為它沒有取捨。 肇法師說：『菩提沒有取捨，就像幻化的人一樣。』

【English Translation】 English version 『Obstruction』 is an obstruction to Bodhi (Enlightenment), because it obstructs the fulfillment of all wishes. Master Zhao said: 『The true path has no desires, so it can obstruct various wishes and pursuits.』 『Non-entry』 is Bodhi, because it has no greed or attachment. Master Zhao said: 『Entry』 refers to accepting and indulging in desires. 『Compliance』 is Bodhi, because it complies with the nature of Tathata (Suchness); 『Abiding』 is Bodhi, because it abides in Dharmata (the nature of all phenomena); 『Arrival』 is Bodhi, because it arrives at Bhuta-koti (the ultimate state of Suchness). Master Zhao said: 『These three (Compliance, Abiding, Arrival) are no different from the meaning of emptiness Bodhi. Complying with the original appearance of things is called 『Suchness,』 so it is connected with 『Compliance.』 Constantly unchanging is called 『Nature,』 so it is connected with 『Abiding.』 Reaching the other shore of reality is called 『Limit,』 so it is connected with 『Arrival.』』 『Non-duality』 is Bodhi, because it is far from thought and Dharma (here referring to concepts or phenomena). Kumarajiva said: 『The six consciousnesses (eye, ear, nose, tongue, body, mind) have never been separated from the six sense objects (form, sound, smell, taste, touch, dharma). What Bodhi understands transcends the category of the six sense objects, so it is said to be far away.』 Master Zhao said: 『Thought and Dharma are dualistic. Bodhi has no mind, so where would there be any Dharma?』 『Equality』 is Bodhi, because it is equal to emptiness. Master Zhao said: 『Bodhi has no discriminating mind towards equality, so there is no inequality. Therefore, it is said to be like emptiness.』 『Non-action』 is Bodhi, because it has no birth, dwelling, or extinction; 『Knowing』 is Bodhi, because it understands the thoughts and actions of sentient beings. Kumarajiva said: 『Wisdom is Bodhi, because it can know the thoughts of others. Reality is the root of wisdom, and it can also be called knowing the thoughts of others.』 Master Zhao said: 『Bodhi is not existent, so there is no birth or extinction. Bodhi is not non-existent, so it can understand the thoughts of sentient beings.』 『Non-convergence』 is Bodhi, because all 『Ayatana』 (the six internal and external sense bases) do not converge. Master Zhao said: 『All 『Ayatana』 refers to the six internal (eye, ear, nose, tongue, body, mind) and external (form, sound, smell, taste, touch, dharma) sense bases. Both internal and external are empty, so all 『Ayatana』 do not converge. All 『Ayatana』 do not converge, and this is the characteristic of Bodhi.』 『Non-union』 is Bodhi, because it is far from the habits of afflictions. Master Zhao said: 『The reason why samsara (birth and death) unites is because it is entangled by afflictions. Being far from afflictions, there is no union. No union is Bodhi.』 『No place』 is Bodhi, because it has no shape or color; 『Provisional name』 is Bodhi, because names are empty. Master Zhao said: 『Externally, there is no place with shape and color, and internally, there is no reality that can be named.』 『Like an illusion』 is Bodhi, because it has no taking or rejecting. Master Zhao said: 『Bodhi has no taking or rejecting, just like an illusory person.』

---

之無心也。

無亂是菩提常自靜故。

肇曰。內既常靜。外亂無由生焉。

善寂是菩提性清凈故。

肇曰。性無不凈故寂無不善。善寂謂善順寂滅常凈之道也。

無取是菩提離攀緣故。

肇曰。情有所取故攀於前緣。若離攀緣則無所取也。

無異是菩提諸法等故。

肇曰。萬法同體是非一致。不異於異者其唯菩提乎。

無比是菩提無可諭故。

肇曰。第一大道無有兩逕獨絕群方。故以無諭。

微妙是菩提諸法難知故。

肇曰。諸法幽遠難測。非有智之所知。以菩提無知故無所不知。無知而無不知者微妙之極也。生曰。種種明之者美而詠之也。豈曰為美以發人情矣。

世尊維摩詰說是法時二百天子得無生法忍。

生曰。彌勒先引使樂法。然後維摩詰除其病情。所以得忍也。斯則相與成化。有何屈哉。

故我不任詣彼問疾佛告光嚴童子汝行詣維摩詰問疾光嚴白佛言世尊我不堪任詣彼問疾所以者何憶念我昔出毗耶離大城。

生曰。托在常出實有以也。

時維摩詰方入城我即為作禮。

生曰。城門是人所湊處故得因廣化功也。作禮者跡同鄉黨現修長幼禮也。

而問言居士從何所來。

生曰。交

【現代漢語翻譯】 現代漢語譯本 『之無心也。』

『無亂是菩提（Bodhi，覺悟）常自靜故。』

肇曰：『內既常靜，外亂無由生焉。』

『善寂是菩提性清凈故。』

肇曰：『性無不凈故，寂無不善。善寂謂善順寂滅常凈之道也。』

『無取是菩提離攀緣故。』

肇曰：『情有所取，故攀於前緣。若離攀緣，則無所取也。』

『無異是菩提諸法等故。』

肇曰：『萬法同體，是非一致。不異於異者，其唯菩提乎。』

『無比是菩提無可諭故。』

肇曰：『第一大道無有兩逕，獨絕群方，故以無諭。』

『微妙是菩提諸法難知故。』

肇曰：『諸法幽遠難測，非有智之所知。以菩提無知故，無所不知。無知而無不知者，微妙之極也。』生曰：『種種明之者，美而詠之也。豈曰為美，以發人情矣。』

『世尊維摩詰（Vimalakirti）說是法時，二百天子得無生法忍。』

生曰：『彌勒（Maitreya）先引使樂法，然後維摩詰除其病情，所以得忍也。斯則相與成化，有何屈哉。』

『故我不任詣彼問疾。』佛告光嚴童子：『汝行詣維摩詰問疾。』光嚴白佛言：『世尊，我不堪任詣彼問疾。所以者何？憶念我昔出毗耶離（Vaishali）大城。

生曰：『托在常出，實有以也。』

『時維摩詰方入城，我即為作禮。』

生曰：『城門是人所湊處，故得因廣化功也。作禮者，跡同鄉黨，現修長幼禮也。』

『而問言：居士從何所來？』

生曰：『交』

【English Translation】 English version 『It is without mind.』

『Non-disturbance is because Bodhi (Enlightenment) is always naturally still.』

Zhao said: 『Since the inner is always still, external disturbance has no way to arise.』

『Good quiescence is because the nature of Bodhi is pure.』

Zhao said: 『Because the nature is without impurity, quiescence is without non-goodness. Good quiescence refers to the path of being good and compliant with quiescence, extinction, constant purity.』

『Non-grasping is because Bodhi is free from clinging.』

Zhao said: 『Sentience has something to grasp, therefore it clings to previous conditions. If one is free from clinging, then there is nothing to grasp.』

『Non-difference is because all dharmas are equal.』

Zhao said: 『The myriad dharmas share the same essence, right and wrong are consistent. That which is not different from difference, is only Bodhi.』

『Incomparable is because Bodhi cannot be illustrated.』

Zhao said: 『The supreme great path has no two paths, uniquely surpassing all directions, therefore it cannot be illustrated.』

『Subtle and wonderful is because all dharmas are difficult to know.』

Zhao said: 『All dharmas are profound and difficult to fathom, not knowable by those with wisdom. Because Bodhi is without knowledge, it is without non-knowledge. That which is without knowledge yet without non-knowledge is the ultimate of subtlety and wonder.』 Sheng said: 『Those who illuminate it in various ways, praise and sing of it. How can it be said to be beautiful, in order to evoke human emotions?』

『When the World Honored One Vimalakirti (Pure Fame) was expounding this Dharma, two hundred devas attained the forbearance of the unoriginated dharmas.』

Sheng said: 『Maitreya (Loving-kindness) first led them to delight in the Dharma, and then Vimalakirti removed their illness, therefore they attained forbearance. This is mutually completing transformation, what grievance is there?』

『Therefore, I am not capable of going to inquire after his illness.』 The Buddha told the Youthful Light Adornment: 『You go to inquire after Vimalakirti』s illness.』 Light Adornment said to the Buddha: 『World Honored One, I am not capable of going to inquire after his illness. Why is that? I recall that in the past I went out of the great city of Vaishali (Wide and far).』

Sheng said: 『Entrusting in constant going out, there is truly a reason for it.』

『At that time, Vimalakirti was just entering the city, and I immediately made obeisance to him.』

Sheng said: 『The city gate is where people gather, therefore one can broadly transform. Making obeisance is to follow the customs of the village, showing the etiquette of elders and juniors.』

『And asked, saying: Layman, where do you come from?』

Sheng said: 『Inter』

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從外來。故可寄問以取其來自有從也。

答我言吾從道場來。

什曰。以光嚴心樂道場故。言從道場以發悟其心也。光嚴雖欲得道場。而未知所以得。得必由因故為廣說萬行。萬行是道場因。而言道場者是因中說果也。複次佛所坐處。于中成道故名道場。善心道場亦復如是。廣積眾善故佛道得成。是以萬善為一切智地。乃真道場也。肇曰。閑宴修道之處謂之道場也。光嚴志好閑獨。每以靜處為心。故出毗耶將求道場。凈名懸鑒故現從外來。將示以真場啟其封累。故逆云吾從道場來。從道場來者。以明道無不之場無不在。若能懷道場于胸中遺萬累于身外者。雖復形處憒鬧跡與事鄰。舉動所游無非道場也。生曰。得佛之處也。

我問道場者何所是。

肇曰。會其所求故尋問也。生曰。夫得佛由行。行乃是道之場矣。然寄在地成地有其名耳。既據答于常。是從地來也。又跡在不闇。故復得問何所是以招下答之焉。

答曰直心是道場無虛假故。

肇曰。修心進道無亂之境便是道場耳。若能標心為主萬行為場不越方寸道自修者乃真道場也。曷為近舍閑境而遠求空地乎。直心者。謂內心真直外無虛假。斯乃基萬行之本。坦進道之場也。自此已下備列諸行盡。是修心之閑地弘道之凈場也。生曰

【現代漢語翻譯】 現代漢語譯本： 從外面來。所以可以問他從哪裡來，以便了解他的來處。

回答我說：『我從道場來。』（道場：bodhimanda，指覺悟之地）

什（鳩摩羅什，Kumārajīva）說：因為光嚴（Vimalakīrti 的弟子）心樂於道場，所以說從道場來，是爲了啓發他的心。光嚴雖然想要得到道場，但不知道如何得到。得到必定有其原因，所以為他廣泛地講述萬行（各種修行）。萬行是道場的因，而說『道場』，是從因中說果。再次，佛所坐之處，在那裡成就覺悟，所以名為道場。善心道場也是如此。廣泛地積累各種善行，所以佛道得以成就。因此，萬善是一切智慧之地，才是真正的道場。肇（僧肇）說：清凈安閑修道的地方叫做道場。光嚴志向愛好清凈獨處，常常以安靜的地方爲念。所以從毗耶離城出來，將要尋求道場。凈名（維摩詰，Vimalakīrti）早已明察，所以顯現出從外面來，將要向他展示真正的道場，開啟他被塵垢矇蔽的心。所以反過來說『我從道場來』。從道場來，是爲了說明道無所不在，無處不在。如果能夠將道場懷在心中，將各種牽累拋在身外，那麼即使身處喧鬧之地，行為與世俗之事相鄰，一舉一動，所到之處，無不是道場。生（竺道生）說：是證得佛果的地方。

我問：『道場是什麼？』

肇（僧肇）說：爲了瞭解他所尋求的，所以追問。生（竺道生）說：證得佛果是由修行而來，修行就是道的場所。然而，寄託在土地上，土地才有了道場的名稱。既然根據他的回答，他是從常處而來。又因為他的行跡不會被埋沒，所以再次提問『是什麼』，以引出下面的回答。

回答說：『直心是道場，因為沒有虛假。』

肇（僧肇）說：修心進道，沒有擾亂的境界，就是道場。如果能夠以真心為主，以萬行為場所，不超出方寸之地，道自然就能修成，才是真正的道場。為什麼要捨棄清凈安閑的地方，而到遠處尋求空曠之地呢？直心，是指內心真正正直，外表沒有虛假。這才是萬行的根本，坦蕩前進的場所。從這裡以下，詳細列舉各種修行，都是修心的清凈之地，弘揚佛法的清凈場所。』生（竺道生）說：

【English Translation】 English version: From the outside. Therefore, one can ask him where he comes from, in order to understand his origin.

He answered me, 'I come from the bodhimanda.' (bodhimanda: place of enlightenment)

Shi (Kumārajīva) said: Because Guangyan (a disciple of Vimalakīrti) delights in the bodhimanda, he says he comes from the bodhimanda in order to enlighten his mind. Although Guangyan wants to attain the bodhimanda, he does not know how to attain it. Attainment must have its cause, so he extensively explains the myriad practices (various practices). The myriad practices are the cause of the bodhimanda, and saying 'bodhimanda' is speaking of the result from the cause. Furthermore, the place where the Buddha sits and attains enlightenment is called the bodhimanda. The bodhimanda of good intention is also like this. By extensively accumulating various good deeds, Buddhahood can be attained. Therefore, the myriad good deeds are the ground of all wisdom, and are the true bodhimanda. Zhao (Sengzhao) said: A place of quiet and secluded cultivation is called the bodhimanda. Guangyan aspires to quiet solitude and always keeps a quiet place in mind. Therefore, he comes out of Vaishali, intending to seek the bodhimanda. Jingming (Vimalakīrti) has already discerned this, so he appears to come from the outside, intending to show him the true bodhimanda and open his mind that is obscured by defilements. Therefore, he says in reverse, 'I come from the bodhimanda.' Coming from the bodhimanda is to illustrate that the Dao is omnipresent and everywhere. If one can cherish the bodhimanda in one's heart and cast off all entanglements outside oneself, then even if one is in a noisy place, and one's actions are adjacent to worldly affairs, every movement and every place one goes is none other than the bodhimanda. Sheng (Zhu Daosheng) said: It is the place where Buddhahood is attained.

I asked, 'What is the bodhimanda?'

Zhao (Sengzhao) said: In order to understand what he is seeking, he inquires further. Sheng (Zhu Daosheng) said: Attaining Buddhahood comes from practice, and practice is the place of the Dao. However, it is entrusted to the land, and the land then has the name of bodhimanda. Since according to his answer, he comes from the constant place. Also, because his traces will not be buried, he asks again 'What is it' in order to elicit the answer below.

He answered, 'Straightforward mind is the bodhimanda, because there is no falsehood.'

Zhao (Sengzhao) said: Cultivating the mind and advancing in the Dao, without a state of disturbance, is the bodhimanda. If one can take the true mind as the master, and the myriad practices as the place, without exceeding the square inch of the heart, the Dao will naturally be cultivated, and that is the true bodhimanda. Why abandon a quiet and secluded place and seek a vast place far away? Straightforward mind refers to the inner mind being truly upright and the outer appearance having no falsehood. This is the foundation of the myriad practices, and the open place for advancing in the Dao. From here onwards, the various practices are listed in detail, all of which are the pure place for cultivating the mind and the pure place for propagating the Dharma.' Sheng (Zhu Daosheng) said:

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。以無虛假為懷者必得佛也。

發行是道場能辦事故。

肇曰。心既真直則能發跡造行。發跡造行則事業斯辦眾行俱舉也。

深心是道場增益功德故。

肇曰。既能發行則樹心彌深。樹心彌深則功德彌增者也。

菩提心是道場無錯謬故。

什曰。道心明正不隨異路不錯也。肇曰。直心本行轉深則變為菩提心也。此心直正故所見不謬。凡弘道者要始此四心。四心既生則六度眾行無不成也。

佈施是道場不望報故。

肇曰。施不望報無相行也。夫言有不失。無言無不失有。有無異說而不乖其本者其唯大乘道乎。何則言有以明非無。不言有也。言無以明非有。不言無也。然則萬行雖殊以無相為體。無而不無故即有為實。有而不有故施戒為一。然此經前後至於辯列眾行有無不同。茍能領其所同則無異而不同也。

持戒是道場得愿具故。

肇曰。未有戒具而愿不具者。

忍辱是道場于諸眾生心無閡故。

肇曰。忍忿則心存懷忿則心閡。

精進是道場不懈退故禪定是道場心調柔故智慧是道場現見諸法故。

肇云萬法彌廣。現若目前智慧之能也。

慈是道場等眾生故。

肇曰。等心怨親欲其安樂慈行也。

悲是道場忍疲

【現代漢語翻譯】 現代漢語譯本： 以不虛假為懷的人必定能夠成佛。 發行（立志修行）是道場，能夠成就一切事業。 肇法師說：『內心既然真誠正直，就能開始修行。開始修行，就能成就事業，一切善行都能興起。』 深心（深刻的信心）是道場，能夠增長功德。 肇法師說：『既然能夠立志修行，那麼道心就會更加深刻。道心更加深刻，那麼功德就會更加增長。』 菩提心（覺悟之心）是道場，因為沒有錯謬。 鳩摩羅什法師說：『道心光明正大，不隨從其他歧途，所以不會有錯謬。』肇法師說：『真誠正直的心不斷加深，就會轉變為菩提心。』這種心正直，所以所見不會有錯謬。凡是弘揚佛法的人，都要從這四種心開始。這四種心一旦生起，那麼六度（佈施、持戒、忍辱、精進、禪定、智慧）等一切善行沒有不能成就的。 佈施是道場，因為不期望回報。 肇法師說：『佈施不期望回報，是無相的修行。』如果說有，就會有遺漏；如果說沒有，就會有遺漏沒有的。用有和無來表達，卻不違背其根本，大概只有大乘佛法才能做到吧。為什麼呢？說有，是爲了說明不是沒有，但並不是執著于有；說沒有，是爲了說明不是執著于有，但並不是執著于沒有。這樣，一切修行雖然不同，都以無相為本體。無而不是真的沒有，所以有就是真實；有而不是真的有，所以佈施和持戒是一體的。然而這部經前後對於各種修行的有無的辯論有所不同。如果能夠領會它們相同的地方，那麼不同也就沒有不同了。 持戒是道場，因為能夠圓滿願望。 肇法師說：『沒有戒律完備而願望不能圓滿的。』 忍辱是道場，因為對於一切眾生心中沒有障礙。 肇法師說：『忍耐憤怒，心中就會存在憤怒；心中懷有憤怒，心中就會有障礙。』 精進是道場，因為不會懈怠退縮。禪定是道場，因為心能調伏柔和。智慧是道場，因為能夠親眼見到諸法。 肇法師說：『萬法如此廣大，卻像在眼前一樣顯現，這是智慧的功能啊。』 慈是道場，因為平等對待一切眾生。 肇法師說：『平等對待怨親，希望他們安樂，這是慈悲的行為。』 悲是道場，能夠忍受疲勞。

【English Translation】 English version: Those who cherish sincerity and truthfulness will surely attain Buddhahood. 'Issuing forth' (making a vow to cultivate) is a Bodhimanda (place of enlightenment), capable of accomplishing all affairs. Master Zhao said: 'Since the mind is truly sincere and upright, it can initiate practice. Initiating practice can accomplish affairs, and all good deeds can arise together.' Deep mind (profound faith) is a Bodhimanda, capable of increasing merit and virtue. Master Zhao said: 'Since one can make a vow to cultivate, the mind of the Way will become even deeper. The mind of the Way becomes deeper, then merit and virtue will increase even more.' Bodhi mind (the mind of enlightenment) is a Bodhimanda, because there are no mistakes. Master Kumarajiva said: 'The mind of the Way is bright and upright, not following other divergent paths, so there will be no mistakes.' Master Zhao said: 'A sincere and upright mind, constantly deepening, will transform into Bodhi mind.' This mind is upright, so what is seen will not be mistaken. All those who propagate the Dharma must begin with these four minds. Once these four minds arise, then the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom) and all good deeds will be accomplished without fail. Generosity is a Bodhimanda, because it does not expect reward. Master Zhao said: 'Giving without expecting reward is practice without characteristics.' If one speaks of existence, there will be omissions; if one speaks of non-existence, there will be omissions of non-existence. Using existence and non-existence to express, yet not violating its fundamental nature, perhaps only the Mahayana Dharma can do this. Why? Speaking of existence is to explain that it is not non-existence, but it is not clinging to existence; speaking of non-existence is to explain that it is not clinging to existence, but it is not clinging to non-existence. Thus, all practices, although different, take non-characteristics as their essence. Non-existence that is not truly non-existent, therefore existence is reality; existence that is not truly existent, therefore generosity and morality are one. However, this sutra differs in its discussions of the existence and non-existence of various practices. If one can grasp what they have in common, then differences are not different. Morality is a Bodhimanda, because it can fulfill wishes. Master Zhao said: 'There is no case where precepts are complete and wishes cannot be fulfilled.' Patience is a Bodhimanda, because there are no obstacles in the mind towards all sentient beings. Master Zhao said: 'Enduring anger means that anger exists in the mind; harboring anger means that there are obstacles in the mind.' Diligence is a Bodhimanda, because it does not slacken or retreat. Concentration is a Bodhimanda, because the mind can be tamed and softened. Wisdom is a Bodhimanda, because it can directly see all dharmas. Master Zhao said: 'The myriad dharmas are so vast, yet they appear as if right before one's eyes; this is the function of wisdom.' Loving-kindness is a Bodhimanda, because it treats all sentient beings equally. Master Zhao said: 'Treating enemies and loved ones equally, wishing them happiness and peace, is the practice of loving-kindness.' Compassion is a Bodhimanda, capable of enduring fatigue.

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苦故。

肇曰。見苦必赴不避湯炭悲行。

喜是道場悅樂法故。

什曰。慈雖假想與眾生樂樂從慈起。還見其受苦其心悲惻。則入悲心欲令常得此樂。次入喜心。喜心雖是假想而作意欲令常樂。故異於慈心也。複次慈心與樂。喜心直觀其得樂其心歡喜耳。肇曰。以己法樂樂彼同悅喜行也。

舍是道場憎愛斷故。

肇曰。夫慈生愛。愛生著。著生累。悲生憂。憂生惱。惱生憎。慈悲雖善而累想已生。故兩舍以平等觀。謂之舍行也。

神通是道場成就六通故解脫是道場能背舍故。

肇曰。解脫八解脫也。觀青為黃觀黃為青。舍背境界從心所觀謂之背舍。

方便是道場教化眾生故四攝是道場攝眾生故。

什曰。一惠施。惠施有二種。施下人以財。施上人以法施二愛語。愛語復有二種。于下人則以暖言將悅。于上人則以法語慰諭。皆以愛心作愛語也。三利行。利行亦有二種。下人則為設方便令得俗利。上人則為作方便令得法利。四同事。同事亦有二種。同惡人則誘以善法同善人則令增善根。隨類而入。事與彼同故名同事也。肇曰。方便起乎弘化。四攝生乎來眾焉。

多聞是道場如聞行故。

肇曰。聞不能行。與禽獸同聽也。

伏心是道場正觀諸法

【現代漢語翻譯】 現代漢語譯本 苦是道場，因為能覺悟苦諦（duhkha satya）。 僧肇（Sengzhao）說：『見到眾生的苦難必定前往救助，即使是赴湯蹈火也在所不辭，這是大悲之行。』 喜是道場，因為能以佛法之樂使人喜悅。 鳩摩羅什（Kumarajiva）說：『慈心雖然是假想給予眾生快樂，但快樂是從慈心生起的。當（菩薩）見到眾生受苦時，心中會感到悲傷，因此生起悲心，希望他們能永遠得到快樂，進而生起喜心。喜心雖然也是假想，但其作用是希望眾生永遠快樂，因此不同於慈心。』又說：『慈心是給予快樂，喜心是直接觀見眾生得到快樂而心中歡喜。』僧肇（Sengzhao）說：『用自己所證得的佛法之樂，使他人也同樣感到喜悅，這是喜行。』 舍是道場，因為能斷除憎愛。 僧肇（Sengzhao）說：『慈心會產生愛，愛會產生執著，執著會產生牽累；悲心會產生憂愁，憂愁會產生煩惱，煩惱會產生憎恨。慈悲雖然是善的，但牽累的念頭已經產生，所以要捨棄慈悲和憎恨，用平等心來觀察，這叫做舍行。』 神通是道場，因為能成就六神通（sadabhijna）；解脫是道場，因為能背離捨棄。 僧肇（Sengzhao）說：『解脫是指八解脫（asta vimoksha）。觀想青色為黃色，觀想黃色為青色，捨棄背離境界，隨心所觀，這叫做背舍。』 方便是道場，因為能教化眾生；四攝是道場，因為能攝受眾生。 鳩摩羅什（Kumarajiva）說：『一是惠施（dana）。惠施有兩種：對下人施予財物，對上人施予佛法。二是愛語（priyavacana）。愛語也有兩種：對下人以溫暖的言語使之喜悅，對上人以佛法的言語安慰勸導，都是以愛心說話。三是利行（arthakriya）。利行也有兩種：為下人設定方便使之得到世俗的利益，為上人創造方便使之得到佛法的利益。四是同事（samanarthata）。同事也有兩種：與惡人在一起就引導他們行善法，與善人在一起就使他們增長善根。隨順不同的人群而進入其中，所做的事情與他們相同，所以叫做同事。』僧肇（Sengzhao）說：『方便產生於弘揚佛法，四攝產生於招徠大眾。』 多聞是道場，因為能如所聽聞的去實行。 僧肇（Sengzhao）說：『聽聞佛法卻不能實行，與禽獸聽聲音沒有區別。』 伏心是道場，因為能以正見觀察諸法。

【English Translation】 English version 'Suffering' (duhkha) is a place of enlightenment, because one can awaken to the truth of suffering (duhkha satya). Sengzhao said: 'Seeing the suffering of beings, one must go to their aid, not avoiding even boiling water and burning coals; this is the practice of great compassion.' 'Joy' is a place of enlightenment, because one can bring joy to others with the delight of the Dharma. Kumarajiva said: 'Although loving-kindness (metta) is the imagined giving of happiness to beings, happiness arises from loving-kindness. When (a Bodhisattva) sees beings suffering, their heart feels sorrow, thus giving rise to compassion, hoping that they can always attain happiness, and then giving rise to joy. Although joy is also imagined, its function is to hope that beings will always be happy, thus it is different from loving-kindness.' He also said: 'Loving-kindness is giving happiness; joy is directly seeing beings attain happiness and feeling joy in the heart.' Sengzhao said: 'Using the Dharma-joy that one has attained to make others feel the same joy is the practice of joy.' 'Equanimity' (upekkha) is a place of enlightenment, because it can cut off hatred and love. Sengzhao said: 'Loving-kindness gives rise to love, love gives rise to attachment, and attachment gives rise to burdens; compassion gives rise to sorrow, sorrow gives rise to vexation, and vexation gives rise to hatred. Although loving-kindness and compassion are good, the thought of burdens has already arisen, so one must abandon both loving-kindness and hatred, and observe with an equal mind; this is called the practice of equanimity.' 'Supernatural powers' (abhijna) are a place of enlightenment, because one can achieve the six supernatural powers (sadabhijna); 'liberation' (vimoksha) is a place of enlightenment, because one can turn away and abandon. Sengzhao said: 'Liberation refers to the eight liberations (asta vimoksha). Contemplating blue as yellow, contemplating yellow as blue, abandoning and turning away from the realm, contemplating according to one's mind; this is called turning away and abandoning.' 'Skillful means' (upaya) are a place of enlightenment, because one can teach and transform beings; the 'Four Means of Attraction' (catuh-samgraha-vastuni) are a place of enlightenment, because one can gather and embrace beings. Kumarajiva said: 'First is giving (dana). There are two kinds of giving: giving material things to inferiors, and giving the Dharma to superiors. Second is loving speech (priyavacana). There are also two kinds of loving speech: to inferiors, using warm words to please them; to superiors, using Dharma words to comfort and exhort them; all are speaking with a loving heart. Third is beneficial conduct (arthakriya). There are also two kinds of beneficial conduct: creating opportunities for inferiors to obtain worldly benefits, and creating opportunities for superiors to obtain Dharma benefits. Fourth is acting in concert (samanarthata). There are also two kinds of acting in concert: being with evil people and guiding them to do good deeds, being with good people and causing them to increase their good roots. Following different groups of people and entering into them, doing the same things as them, so it is called acting in concert.' Sengzhao said: 'Skillful means arise from propagating the Dharma, and the Four Means of Attraction arise from attracting the masses.' 'Extensive learning' (bahusruta) is a place of enlightenment, because one can practice as one has heard. Sengzhao said: 'Hearing the Dharma but not practicing it is no different from animals hearing sounds.' 'Subduing the mind' is a place of enlightenment, because one can observe all dharmas with right view.

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故。

什曰。或以事伏心。或以理伏心。今正觀則以無常等觀制伏其心也。肇曰。心之性也強梁則觀邪。調伏則觀正也。

三十七品是道場舍有為法故。

什曰。道品斷受生故名舍有為。亦以空空三昧等舍三三昧及一切善法故名舍也。肇曰。三十七品無為之因也。

諦是道場不誑世間故。

什曰。小乘中說四諦。大乘中說一諦。今言諦是則一諦。一諦實相也。俗數法虛妄。謂言有而更無。謂言無。而更有。是誑人也。見余諦謂言必除我惑。而不免妄想。亦是誑也。今一諦無此眾過故不誑人也。從一諦乃至諸法無我是諸法實相。即一諦中異句異味也。由此一諦故佛道得成。一諦即是佛因故名道場也。肇曰。四諦真實無虛誑也。

緣起是道場無明乃至老死皆無盡故。

肇曰。十二緣起因緣相生無窮盡也。悟其所由則智心自明。智心既明則道心自成。然則道之成也乃以緣起為地故即以為道場也。

諸煩惱是道場知如實故眾生是道場知無我故一切法是道場知諸法空故。

肇曰。煩惱之實性．眾生之無我．諸法之空義。皆道之所由生也。

降魔是道場不傾動故三界是道場無所趣故師子吼是道場無所畏故。

肇曰。此即是佛所得也。雖則非佛名為場總名為佛

【現代漢語翻譯】 現代漢語譯本 故。

鳩摩羅什（什曰）說：『有通過事相來降伏內心的，有通過道理來降伏內心的。現在通過正確的觀照，用無常等觀想來制伏其心。』僧肇（肇曰）說：『心的本性是剛強，剛強就會產生邪見；調伏內心，才能產生正見。』

三十七道品是道場，因為它捨棄了有為法。

鳩摩羅什（什曰）說：『道品能斷絕受生的因緣，所以稱為捨棄有為。也因為用空空三昧等捨棄三三昧以及一切善法，所以稱為捨棄。』僧肇（肇曰）說：『三十七道品是無為的因。』

真諦是道場，因為它不欺騙世間。

鳩摩羅什（什曰）說：『小乘中說四諦，大乘中說一諦。現在說真諦是道場，指的就是一諦，一諦就是實相。世俗的法是虛妄的，說有卻又變成沒有，說沒有卻又變成有，這就是欺騙人。見到其他的諦，說一定能消除我的迷惑，卻不能免除妄想，這也是欺騙。現在一諦沒有這些過失，所以不欺騙人。從一諦乃至諸法無我，是諸法實相，也就是一諦中不同的語句和不同的意味。因為這一諦，佛道才能成就。一諦就是成佛的因，所以稱為道場。』僧肇（肇曰）說：『四諦真實不虛妄。』

緣起是道場，因為無明乃至老死都沒有窮盡。

僧肇（肇曰）說：『十二緣起因緣相生，沒有窮盡。領悟它的由來，智慧的心自然明瞭。智慧的心既然明瞭，道心自然成就。如此說來，道的成就，是因為以緣起為基礎，所以就把它作為道場。』

諸煩惱是道場，因為知道它們的真實如是；眾生是道場，因為知道無我；一切法是道場，因為知道諸法是空。

僧肇（肇曰）說：『煩惱的真實本性、眾生的無我、諸法的空性，都是道所由此而生的。』

降伏魔障是道場，因為它不傾動；三界是道場，因為它無所歸趣；獅子吼是道場，因為它無所畏懼。

僧肇（肇曰）說：『這些就是佛所證得的。雖然不是佛，但總稱為佛的道場。』

【English Translation】 English version Therefore.

Kumārajīva (Shi Yue) said: 'Some subdue the mind through phenomena, and some subdue the mind through principles. Now, correct contemplation uses the contemplation of impermanence, etc., to control the mind.' Sengzhao (Zhao Yue) said: 'The nature of the mind is strong and unyielding; if it is strong, it will produce wrong views; if it is tamed, it will produce right views.'

The Thirty-seven Factors of Enlightenment (三十七道品) are the Bodhimanda (道場), because they abandon conditioned dharmas.

Kumārajīva (Shi Yue) said: 'The Factors of Enlightenment cut off the causes of rebirth, so they are called abandoning conditioned existence. Also, because they use the Samadhi of Emptiness of Emptiness (空空三昧) etc., to abandon the three Samadhis (三三昧) and all good dharmas, they are called abandoning.' Sengzhao (Zhao Yue) said: 'The Thirty-seven Factors of Enlightenment are the cause of the unconditioned.'

Truth (諦) is the Bodhimanda, because it does not deceive the world.

Kumārajīva (Shi Yue) said: 'The Small Vehicle (小乘) speaks of the Four Noble Truths (四諦), the Great Vehicle (大乘) speaks of One Truth (一諦). Now, saying that Truth is the Bodhimanda refers to the One Truth, which is the Real Mark (實相). Worldly phenomena are illusory; saying there is, yet it becomes nothing; saying there is nothing, yet there is something more. This is deceiving people. Seeing other truths and saying that they will surely eliminate my delusions, yet one cannot avoid妄想, this is also deceiving. Now, the One Truth does not have these faults, so it does not deceive people. From the One Truth to the non-self of all dharmas (諸法無我) are the real marks of all dharmas, which are different phrases and different meanings within the One Truth. Because of this One Truth, the Buddha's path can be achieved. The One Truth is the cause of Buddhahood, so it is called the Bodhimanda.' Sengzhao (Zhao Yue) said: 'The Four Noble Truths are real and not false.'

Dependent Origination (緣起) is the Bodhimanda, because ignorance (無明) and even old age and death (老死) are endless.

Sengzhao (Zhao Yue) said: 'The Twelve Links of Dependent Origination (十二緣起) arise from causes and conditions, without end. Understanding its origin, the wisdom mind naturally becomes clear. Since the wisdom mind is clear, the mind of the path naturally becomes accomplished. Thus, the accomplishment of the path is based on Dependent Origination, so it is taken as the Bodhimanda.'

All afflictions (諸煩惱) are the Bodhimanda, because one knows their reality as it is; sentient beings (眾生) are the Bodhimanda, because one knows there is no self (無我); all dharmas (一切法) are the Bodhimanda, because one knows all dharmas are empty (諸法空).

Sengzhao (Zhao Yue) said: 'The real nature of afflictions, the non-self of sentient beings, and the emptiness of all dharmas are all that from which the path arises.'

Subduing demons (降魔) is the Bodhimanda, because it is not shaken; the Three Realms (三界) are the Bodhimanda, because they have nowhere to go; the Lion's Roar (師子吼) is the Bodhimanda, because it is fearless.

Sengzhao (Zhao Yue) said: 'These are what the Buddha attained. Although not the Buddha, they are collectively called the Buddha's Bodhimanda.'

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佛即道也。上以菩薩行為場。今果中以佛為道。眾事為場也。

力無畏不共法是道場無諸過故三明是道場無餘閡故。

肇曰。降魔兵而不為所動。游三界而不隨其趣。演無畏法音而無難。具佛三十二業而無闕。三明通達而無閡。斯皆大道之所由生也。

一念知一切法是道場成一切智故。

什曰。二乘法以三十四心成道。大乘中唯以一念則豁然大悟具一切智也。肇曰。一切智者智之極也。朗若晨曦眾冥俱照。澄若靜淵群像並鑒。無知而無所不知者其唯一切智乎。何則夫有心則有封。有封則有疆。封疆既形則其智有涯。其智有涯則所照不普。至人無心。無心則無封。無封則無疆封疆既無則其智無涯。其智無涯則所照無際。故能以一念一時畢知一切法也。一切智雖曰行標。蓋亦萬行之一耳。會萬行之所成者其唯無上道乎。故所列眾法皆為場也。生曰。一念無不知者始乎大悟時也。以向諸行終得此事故以名焉。以直心為行初。義極一念知一切法。不亦是得佛之處乎。

如是善男子菩薩若應諸波羅蜜教化眾生諸有所作舉足下足當知皆從道場來。

生曰。若行上諸行皆使應諸波羅蜜者。無復生死往來也。然有之者隨應出也。出若為應。豈非道場來耶。推向所明。便知其然矣。

住于佛

【現代漢語翻譯】 現代漢語譯本：佛即是道。上面以菩薩的行為作為場所，現在在果位中以佛作為道，各種事情作為場所。 『力』（十力，指佛具有的十種力量）、『無畏』（四無畏，指佛在眾人面前宣說自己證悟的真理時，內心的四種無所畏懼）、『不共法』（十八不共法，指佛獨有的十八種功德）是道場，因為沒有各種過失的緣故；『三明』（宿命明、天眼明、漏盡明）是道場，因為沒有剩餘障礙的緣故。 肇曰：降伏魔兵而不被其所動搖，遊歷三界而不隨其流俗，宣講無畏的佛法之音而沒有困難，具備佛的三十二相而沒有缺失，三明通達而沒有障礙，這些都是大道所由此產生的。 一念之間知曉一切法是道場，因為成就一切智慧的緣故。 什曰：二乘法以三十四心成就道果，大乘法中僅以一念就能豁然大悟，具備一切智慧。肇曰：一切智是智慧的極致。明亮如清晨的陽光，照亮一切黑暗；澄澈如平靜的深淵，映照萬物景象。無知卻又無所不知的，大概只有一切智吧。為什麼這麼說呢？因為有心就有界限，有界限就有疆域。界限和疆域一旦形成，那麼智慧就有邊涯，智慧有邊涯，那麼所照耀的就不普遍。至人無心，無心就沒有界限，沒有界限就沒有疆域。界限和疆域既然沒有，那麼智慧就沒有邊涯，智慧沒有邊涯，那麼所照耀的就沒有邊際。所以能夠在一念一時之間完全知曉一切法。一切智雖然說是修行的目標，大概也是萬行中的一種罷了。彙集萬行所成就的，大概只有無上道吧。所以所列舉的各種法都作為道場。生曰：一念之間無所不知，是從大悟的時候開始的。因為以往的各種修行最終得到這件事，所以用這個來命名。以直心作為修行的開始，義理窮盡於一念知一切法，這不就是證得佛果的地方嗎？ 像這樣，善男子，菩薩如果應和各種『波羅蜜』（paramita，指菩薩從生死此岸到達涅槃彼岸的六種修行方法，即佈施、持戒、忍辱、精進、禪定、般若）教化眾生，各種所作所為，舉足下足，應當知道都是從道場而來。 生曰：如果修行以上各種行為都使之應和各種波羅蜜，就沒有生死的往來了。然而有這些行為的，隨著所應而出現。出現如果爲了應和，難道不是從道場而來嗎？推究以往所闡明的，便知道是這樣了。 安住于佛

【English Translation】 English version: The Buddha is the Way. Above, the conduct of Bodhisattvas serves as the arena; now, in the fruition, the Buddha serves as the Way, and all matters serve as the arena. The 『Powers』 (the ten powers of a Buddha), 『Fearlessnesses』 (the four fearlessnesses of a Buddha), and 『Unique Qualities』 (the eighteen unique qualities of a Buddha) are the Bodhimanda (place of enlightenment), because they are free from all faults; the 『Three Clear Knowledges』 (knowledge of past lives, knowledge of future lives, and knowledge of the extinction of outflows) are the Bodhimanda, because they are free from remaining obstructions. Zhao said: Subduing the armies of Mara without being moved by them, wandering through the Three Realms without following their inclinations, proclaiming the fearless Dharma-sound without difficulty, possessing the thirty-two marks of a Buddha without deficiency, and having the Three Clear Knowledges penetrating without obstruction—these are all born from the Great Way. Knowing all Dharmas in a single thought is the Bodhimanda, because it accomplishes all wisdom. Kumarajiva said: The Dharma of the Two Vehicles (Sravakas and Pratyekabuddhas) achieves the Path with thirty-four thoughts, but in the Mahayana, only with a single thought does one suddenly awaken and possess all wisdom. Zhao said: All wisdom is the ultimate of wisdom. Bright as the morning sun, it illuminates all darkness; clear as a still abyss, it reflects all images. That which is without knowledge yet knows all things is perhaps only all wisdom. Why is this so? Because having a mind means having boundaries, and having boundaries means having limits. Once boundaries and limits are formed, then wisdom has an end, and if wisdom has an end, then what it illuminates is not universal. The Perfected Person has no mind; without a mind, there are no boundaries; without boundaries, there are no limits. Since boundaries and limits do not exist, then wisdom has no end; if wisdom has no end, then what it illuminates has no boundaries. Therefore, one can fully know all Dharmas in a single thought and a single moment. Although all wisdom is said to be the goal of practice, it is perhaps only one of the myriad practices. That which gathers the accomplishments of the myriad practices is perhaps only the unsurpassed Way. Therefore, all the Dharmas listed serve as the Bodhimanda. Sheng said: Knowing all things in a single thought begins at the time of great enlightenment. Because the previous practices ultimately attain this, it is named thus. Taking straightforwardness as the beginning of practice, the meaning culminates in knowing all Dharmas in a single thought. Is this not the place where Buddhahood is attained? Thus, good son, if a Bodhisattva responds to the various 『Paramitas』 (perfections, the six practices of a Bodhisattva to cross from the shore of Samsara to the shore of Nirvana: generosity, morality, patience, diligence, concentration, and wisdom) to teach sentient beings, all actions, raising and lowering the feet, should be known to come from the Bodhimanda. Sheng said: If practicing the above practices all cause them to correspond to the various Paramitas, there will be no more coming and going in birth and death. However, those who have these practices appear in accordance with what is appropriate. If appearing is for the sake of responding, is it not from the Bodhimanda? Investigating what has been explained previously, one will know that it is so. Abiding in the Buddha

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法矣。

肇曰。若能應上諸度以化天下者。其人行則游道場。止則住佛法。舉動所之無非道場也。生曰。應悟群生為佛義矣。既從行來而理極於斯故云住也。

說是法時五百天人皆發阿耨多羅三藐三菩提心故我不任詣彼問疾佛告持世菩薩汝行詣維摩詰問疾持世白佛言世尊我不堪任詣彼問疾所以者何憶念我昔住于靜室時魔波旬。

什曰。波旬秦言殺者。常欲斷人慧命故名殺者。亦名為惡中惡。惡有三種。一曰惡。二曰大惡。三曰惡中惡。若以惡加己還以惡報。是名為惡。若人不侵己。無故加害。是名大惡。若人來供養恭敬。不念報恩而反害之。是名惡中惡。惡中惡魔王。惡最甚也。諸佛常欲令眾生安隱。而反壞亂故言甚也。肇曰。波旬秦言或名殺者或名極惡。斷人善根因名殺者。違佛亂僧罪莫之大故名極惡也。

從萬二千天女狀如帝釋。

什曰。釋是佛弟子。知其不疑故作釋形來也。持世不作意觀他心故不見也。生曰。魔者害人智慧命之稱也。惡中之惡謂之波旬也。夫善惡理隔無相干之道。況乎至善之與極惡得相惱哉。而有其事者。皆大權菩薩托以為化然也。誠以為托要使跡全是也。跡是為何。此雖善交是人。彼雖惡居為天。天可以惡降跡。人亦標善致改。可假之良其不然乎。狀若帝釋

【現代漢語翻譯】 現代漢語譯本： 法就是如此。

僧肇解釋說：『如果能夠運用各種波羅蜜（度）來教化天下，那麼這個人行走時就在遊歷道場，停止時就安住于佛法。一舉一動，所到之處無不是道場。』竺道生說：『應該理解為覺悟眾生就是佛的意義。既然是從修行而來，而道理又達到了極點，所以說是安住。』

在宣說這個佛法的時候，五百天人都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），所以我不適合去那裡問候疾病。佛告訴持世菩薩：『你前往維摩詰（Vimalakirti）那裡問候疾病。』持世（Dharanimdhara）稟告佛說：『世尊，我不堪勝任前往那裡問候疾病。這是什麼原因呢？我回憶起過去住在靜室的時候，魔王波旬（Mara Papiyas）。』

鳩摩羅什解釋說：『波旬（Papiyas），在秦朝的語言中是『殺者』的意思。他經常想要斷絕人的智慧之命，所以叫做『殺者』。也叫做『惡中惡』。惡有三種：一是惡，二是大惡，三是惡中惡。如果用惡加害於自己，又用惡來報復，這叫做惡。如果別人沒有侵犯自己，卻無緣無故地加以傷害，這叫做大惡。如果有人來供養恭敬自己，卻不念報恩反而加害於他，這叫做惡中惡。惡中惡就是魔王，他的惡是最厲害的。』僧肇解釋說：『波旬（Papiyas），在秦朝的語言中，或者叫做『殺者』，或者叫做『極惡』。斷絕人的善根，因此叫做『殺者』。違背佛的教導，擾亂僧團，罪過沒有比這更大的了，所以叫做『極惡』。』

帶著一萬二千個天女，她們的形態如同帝釋（Indra）。

鳩摩羅什解釋說：『帝釋（Indra）是佛的弟子，知道他不會懷疑，所以化作帝釋（Indra）的形象前來。』竺道生說：『魔，是危害人的智慧之命的稱呼。惡中之惡叫做波旬（Papiyas）。善與惡在道理上是隔絕的，沒有互相干擾的途徑。更何況是至善與極惡能夠互相侵擾呢？』

【English Translation】 English version: Such is the Dharma.

Sengzhao explained: 'If one can respond to all the Paramitas (degrees) to transform the world, then when this person walks, they are traveling in the Bodhimanda (place of enlightenment); when they stop, they are dwelling in the Buddha Dharma. Every action and every place they go is a Bodhimanda.' Zhu Daosheng said: 'It should be understood that awakening sentient beings is the meaning of the Buddha. Since it comes from practice and the principle reaches its extreme, it is said to be dwelling.'

When this Dharma was being spoken, five hundred devas (heavenly beings) all aroused the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, right, and perfect enlightenment), so I am not fit to go there to inquire about the illness. The Buddha told Dharanimdhara Bodhisattva: 'You go to Vimalakirti to inquire about the illness.' Dharanimdhara (Holder of the Earth) reported to the Buddha, saying: 'World Honored One, I am not capable of going there to inquire about the illness. What is the reason? I recall that in the past, when I was dwelling in a quiet room, Mara Papiyas (the Evil One).'

Kumarajiva explained: 'Papiyas, in the Qin language, means 'killer'. He always wants to cut off people's wisdom-life, so he is called 'killer'. He is also called 'evil of evils'. There are three kinds of evil: first is evil, second is great evil, and third is evil of evils. If one uses evil to harm oneself and then retaliates with evil, this is called evil. If someone does not offend you, but harms you for no reason, this is called great evil. If someone comes to make offerings and respect you, but you do not think of repaying the kindness and instead harm them, this is called evil of evils. The evil of evils is the Mara King, his evil is the most extreme.' Sengzhao explained: 'Papiyas, in the Qin language, is either called 'killer' or 'extremely evil'. Cutting off people's roots of goodness is why he is called 'killer'. Violating the Buddha's teachings and disrupting the Sangha (monastic community) is the greatest of sins, so he is called 'extremely evil'.'

Leading twelve thousand devis (heavenly women), their forms were like Indra (Lord of the Gods).

Kumarajiva explained: 'Indra is a disciple of the Buddha, knowing that he would not doubt, so he transformed into the form of Indra to come.' Zhu Daosheng said: 'Mara is the name for harming people's wisdom-life. The evil of evils is called Papiyas. Good and evil are separated in principle, with no way to interfere with each other. How much more so can ultimate good and extreme evil disturb each other?'

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者。帝釋是佛弟子。常宗有道。故以其狀使持世不覺也。持世跡在沙門。而沙門以化人為體。彼有非法必致教矣。可得因之有女事惑焉。

鼓樂絃歌來詣我所與其眷屬稽首我足合掌恭敬於一面立我意謂是帝釋。

肇曰。魔以持世宴靜欲亂其心。若現本形恐不與言。故變為釋像。時持世不以通觀故謂是帝釋也。生曰。彼事是帝釋也。持世據人言之故可云爾也。

而語之言善來憍尸迦。

什曰。憍尸姓也。字摩迦陀。肇曰。憍尸迦帝釋姓也。

雖福應有不當自恣。

生曰。以供養而來故善之也。從女絃歌是自恣法也。福有而自恣者復為罪之根也。

當觀五欲無常以求善本。

生曰。五欲者五情所欲也。夫用為自恣。寶之必深。若覺其無常。然後能以之求本矣。

于身命財而修堅法。

什曰。若雖有命而不能行道。無異禽獸之命。若於今能不惜身命修行善者。則來世所得命必能修善行道。是名清凈之命。非為使生也。肇曰。堅法。三堅法。身命財寶也。若忘身命棄財寶去封累而修道者。必獲無極之身無窮之命無盡之財也。此三天地焚而不燒。劫數終而不盡。故名堅法。以天帝樂著五欲不慮無常故勸修堅法也。生曰。以求善本事也。身既無常。便應運使為善。

【現代漢語翻譯】 現代漢語譯本： 那個人說：『帝釋（Indra，天神之王）是佛陀的弟子，一向尊崇正道，所以他才用帝釋的形象，讓持世（Dhritarashtra，四大天王之一，持國天）沒有察覺。持世的職責在於教化沙門（Shramana，出家修行者），而沙門以教化世人為己任。如果他有什麼不合法的行為，一定會加以教導。或許可以藉此機會，用女色之事迷惑他。』

於是，魔王帶領奏著音樂的隊伍來到我的住所，和他的眷屬一起頂禮我的雙足，合掌恭敬地站在一旁。我以為來者是帝釋。

肇法師解釋說：『魔王想用持世的安逸清靜來擾亂他的心。如果現出本來的面目，恐怕持世不會與他交談，所以變化成帝釋的形象。當時持世沒有用通達的智慧觀察，所以認為來者是帝釋。』生法師說：『這件事確實是帝釋做的。』持世是根據來人的形象說的，所以可以這樣說。

魔王對我說：『善來，憍尸迦（Kaushika，帝釋的姓）。』

鳩摩羅什（Kumarajiva，著名佛經翻譯家）說：『憍尸是姓，名摩迦陀（Magadha）。』肇法師說：『憍尸迦是帝釋的姓。』

『即使有福報，也不應當放縱自己。』

生法師說：『因為持世用供養來迎接魔王，所以稱讚他。沉溺於女色和音樂是放縱的行為。有福報卻放縱自己，反而會成為罪惡的根源。』

『應當觀察五欲（色、聲、香、味、觸）的無常，以尋求善的根本。』

生法師說：『五欲是五種感官所追求的。如果沉溺於五欲，必定會深深地珍視它們。如果覺悟到五欲的無常，然後才能用它們來尋求善的根本。』

『對於自身、生命和財富，應當修習堅固之法。』

鳩摩羅什說：『如果即使有生命，卻不能修行正道，那和禽獸的生命沒有區別。如果現在能夠不吝惜身命，修行善法，那麼來世所得到的生命必定能夠修行善法。這叫做清凈的生命，不是爲了使生命延續。』肇法師說：『堅固之法，指的是身、命、財這三種堅固之法。如果忘記自身，捨棄生命，拋棄財富，擺脫束縛而去修道，必定會獲得無極之身、無窮之命、無盡之財。這三種堅固之法，即使天地焚燬也不會被燒燬，即使經歷無數劫數也不會窮盡，所以叫做堅固之法。』因為天帝（帝釋）貪戀五欲，不考慮無常，所以勸他修習堅固之法。生法師說：『這是爲了尋求善的根本。既然身體是無常的，就應當利用它來行善。』

【English Translation】 English version: He said, 'Indra (Shakra Devanam Indra, King of Gods) is a disciple of the Buddha and always reveres the Dharma. That's why he used Indra's form, so that Dhritarashtra (one of the Four Heavenly Kings, Guardian of the Nation) wouldn't notice. Dhritarashtra's duty is to teach the Shramanas (wandering ascetics), and the Shramanas take it upon themselves to teach the world. If he has any illegal behavior, he will definitely be taught. Perhaps we can take this opportunity to confuse him with the matter of female lust.'

Then, the demon king led a band of musicians to my residence, and with his retinue, prostrated at my feet, respectfully stood to one side with palms joined. I thought it was Indra.

Master Zhao explained, 'The demon king wanted to disturb Dhritarashtra's peace and quiet. If he appeared in his true form, Dhritarashtra might not talk to him, so he transformed into Indra's form. At that time, Dhritarashtra did not observe with penetrating wisdom, so he thought it was Indra.' Master Sheng said, 'This matter was indeed done by Indra.' Dhritarashtra spoke based on the person's appearance, so it can be said that way.

The demon king said to me, 'Welcome, Kaushika (Indra's surname).'

Kumarajiva (famous Buddhist translator) said, 'Kaushika is the surname, and the name is Magadha.' Master Zhao said, 'Kaushika is Indra's surname.'

'Even if you have blessings, you should not indulge yourself.'

Master Sheng said, 'Because Dhritarashtra welcomed the demon king with offerings, he praised him. Indulging in female lust and music is self-indulgent behavior. Having blessings but indulging oneself will become the root of sin.'

'You should observe the impermanence of the five desires (form, sound, smell, taste, touch) to seek the root of goodness.'

Master Sheng said, 'The five desires are what the five senses pursue. If you indulge in the five desires, you will definitely cherish them deeply. If you realize the impermanence of the five desires, then you can use them to seek the root of goodness.'

'Regarding your body, life, and wealth, you should cultivate steadfast Dharma.'

Kumarajiva said, 'If even with life, one cannot practice the Dharma, then there is no difference from the life of beasts. If one can now not spare one's body and life to cultivate good deeds, then the life obtained in the next life will definitely be able to cultivate good deeds. This is called pure life, not for the sake of prolonging life.' Master Zhao said, 'Steadfast Dharma refers to the three steadfast things: body, life, and wealth. If one forgets oneself, abandons life, discards wealth, and gets rid of burdens to cultivate the Way, one will surely obtain an infinite body, infinite life, and infinite wealth.' These three steadfast things will not be burned even if heaven and earth are burned, and will not be exhausted even after countless kalpas, so they are called steadfast Dharma. Because the heavenly emperor (Indra) is attached to the five desires and does not consider impermanence, he is advised to cultivate steadfast Dharma. Master Sheng said, 'This is to seek the root of goodness. Since the body is impermanent, one should use it to do good.'

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命既危脆。便應盡以行道。財有五家。便應用為施與。此皆無常所不能壞。謂之堅法也。

即語我言正士受是萬二千天女可備掃灑。

生曰。因其說法故可詭以從善。實欲以女亂之。

我言憍尸迦無以此非法之物要我沙門釋子。

肇曰。持世菩薩時為比丘也。生曰。向教其行施。彼既從之。理應為受。然非所宜。夫施者之懷唯欲人取。故言勿以向語其施要我使受也。言沙門釋子者明己理所不應。非茍逆人善也。

此非我宜所言未訖維摩詰來謂我言非帝釋也是為魔來嬈固汝耳。

生曰。因其不覺故復可得托語。以明魔不能隱於己也。斯則力能制之矣。將欲使魔懼有不得不與之跡。固者非虛焉。

即語魔言是諸女等可以與我如我應受。

肇曰。以持世未覺故發其狀也。將化諸女故現從其索。我為白衣。應受此女。曷為以與沙門釋子乎。生曰。施本唯欲舍物。不應擇主。既能行之便應與我。我是受此物者。

魔即驚懼念維摩詰將無惱我。

生曰。既不能隱於維摩詰。知力必不如。復得發斯念也。

欲隱形去而不能隱盡其神力亦不得去。

肇曰。凈名神力之所制也。生曰。現盡魔之神力也。

即聞空中聲曰波旬以女與之乃可得去。

【現代漢語翻譯】 現代漢語譯本：生命是如此的脆弱，就應該盡力修行佛法。財富有五家可以侵奪，就應該用來佈施。這些都是無常所不能破壞的，可以稱之為堅固之法。

帝釋天（憍尸迦，天神之王）就對我說：『正士，接受這萬二千天女，可以供你打掃灑水。』

生肇法師（僧人）說：『因為他（持世菩薩）在說法，所以可以用善意的謊言來順從他，實際上是想用美女來擾亂他。』

我（持世菩薩）說：『憍尸迦（帝釋天），不要用這種非法的禮物來引誘我，我乃是沙門（出家修行者）釋子（釋迦牟尼佛的弟子）。』

肇法師（僧人）說：『持世菩薩當時是比丘（出家男子）。』生肇法師（僧人）說：『先前教導他行佈施，他既然聽從了，理應接受。然而，這並非適宜之舉。佈施者的心意只是希望別人接受，所以說不要用先前的話來要挾我，讓我接受。』說『沙門釋子』，是表明自己從道理上不應該接受，並非故意違逆別人的善意。』

這不適合我。』話還沒說完，維摩詰（一位在家菩薩）就來了，對我說：『他不是帝釋天（憍尸迦），而是魔（波旬，欲界之主）來擾亂你。』

生肇法師（僧人）說：『因為他（持世菩薩）沒有察覺，所以還可以藉此託辭，以表明魔不能隱藏在我面前。這樣，就能制服他了。將要使魔感到害怕，不得不給。』『固』不是虛假的。

於是對魔（波旬）說：『這些天女可以給我，就像我應該接受的那樣。』

肇法師（僧人）說：『因為持世菩薩沒有察覺，所以揭露了他的真相。將要教化這些天女，所以顯現出向他索要的樣子。我作為白衣（在家居士），應該接受這些天女。為什麼要給沙門釋子呢？』生肇法師（僧人）說：『佈施的本意只是捨棄財物，不應該選擇對象。既然能夠行佈施，就應該給我。我是接受這些財物的人。』

魔（波旬）立刻驚恐，心想維摩詰（一位在家菩薩）難道要惱怒我？

生肇法師（僧人）說：『既然不能在維摩詰（一位在家菩薩）面前隱藏，知道力量必定不如他，於是產生了這樣的想法。』

想要隱身離去，卻無法隱藏，用盡了所有的神通力量也無法離開。

肇法師（僧人）說：『這是維摩詰（一位在家菩薩）的神力所制服。』生肇法師（僧人）說：『顯現出魔（波旬）的神力已經用盡。』

立刻聽到空中傳來聲音說：『波旬（魔），把天女給他，你才可以離開。』

【English Translation】 English version: Life is so fragile that one should strive to practice the Dharma diligently. Wealth is subject to the five forces of destruction, so it should be used for giving. These are what impermanence cannot destroy, and are called steadfast Dharma.

Śakra (Kauśika, King of the Gods) then said to me: 'Righteous one, accept these twelve thousand goddesses, who can be at your service for sweeping and sprinkling water.'

Master Zhao (a monk) said: 'Because he (Bodhisattva Dhṛtarāṣṭra) was teaching the Dharma, one could comply with him using a benevolent deception, but in reality, he wanted to disturb him with beautiful women.'

I (Bodhisattva Dhṛtarāṣṭra) said: 'Kauśika (Śakra), do not tempt me, a Śramaṇa (wandering ascetic) and a son of Śākya (disciple of Śākyamuni Buddha), with such unlawful gifts.'

Master Zhao (a monk) said: 'Bodhisattva Dhṛtarāṣṭra was a Bhikṣu (ordained monk) at that time.' Master Sheng (a monk) said: 'Earlier, he was taught to practice giving, and since he followed that teaching, he should accept. However, it is not appropriate. The intention of a giver is only that others accept, so it was said, 'Do not use the previous words to compel me to accept.' Saying 'Śramaṇa, son of Śākya' is to clarify that it is not proper for oneself according to the Dharma, not to deliberately go against someone's good intentions.'

'This is not suitable for me.' Before I finished speaking, Vimalakīrti (a lay bodhisattva) came and said to me: 'He is not Śakra (Kauśika), but Māra (Pāpīyas, lord of the desire realm) who has come to disturb you.'

Master Sheng (a monk) said: 'Because he (Bodhisattva Dhṛtarāṣṭra) did not perceive it, one can still use this as an excuse to show that Māra cannot hide before me. In this way, one can subdue him. He will be made to fear that he has no choice but to give.' 'Compelling' is not false.

Then he said to Māra (Pāpīyas): 'These goddesses can be given to me, as I should receive them.'

Master Zhao (a monk) said: 'Because Bodhisattva Dhṛtarāṣṭra did not perceive it, he revealed his true form. He will transform these goddesses, so he appears to ask him for them. As a layman (white-robed), I should receive these goddesses. Why give them to a Śramaṇa, son of Śākya?' Master Sheng (a monk) said: 'The original intention of giving is only to relinquish possessions, one should not choose the recipient. Since he is able to give, he should give to me. I am the one who receives these possessions.'

Māra (Pāpīyas) was immediately frightened, thinking, 'Is Vimalakīrti (a lay bodhisattva) going to anger me?'

Master Sheng (a monk) said: 'Since he cannot hide before Vimalakīrti (a lay bodhisattva), knowing that his power is certainly inferior to him, he then had this thought.'

He wanted to disappear, but could not hide himself, and even with all his supernatural powers, he could not leave.

Master Zhao (a monk) said: 'This was subdued by the divine power of Vimalakīrti (a lay bodhisattva).' Master Sheng (a monk) said: 'It shows that Māra's (Pāpīyas) divine power has been exhausted.'

Immediately, a voice was heard in the sky saying: 'Pāpīyas (Māra), give the goddesses to him, and then you may leave.'

---

肇曰。凈名以魔迷固故化導之也。生曰。非維摩詰則是持世也。亦可魔自作之耳。

魔以畏故俯仰而與。

生曰。權其輕重留女。故當勝自不得去也。

爾時維摩詰語諸女言魔以汝等與我今汝皆當發阿耨多羅三藐三菩提心。

什曰。女人從主為心。屬魔則受邪教。屬菩薩則從道化。故受而誨之。肇曰。在魔故從欲教。在我宜從道教也。生曰。既以與我便屬於我。不得不從我教也。

即隨所應而為說法令發道意復言汝等已發道意。

生曰。發道意不可茍從於人。故復為說法使其悟。然後為發也。

有法樂可以自娛不應復樂五欲樂也。

什曰。夫魚之為性惟水是依。女人之性唯樂是欲。初發道意自厲修善。未能樂也。積德既淳則欣樂彌深。經難不變。履苦愈篤。內心愛樂外無餘歡。令其以此自娛。則厭天樂。自此以下列萬法者。旨取法中之樂不取法也。肇曰。女人之性唯樂是欲。以其初舍天樂故示以法樂。夫能以弘道為美積德為欣者。雖復經苦履難而不改其美。天地所重無易其欣。以此自娛樂之極也。豈五欲之所存。自此下備列諸行以明超世之道。至歡之所由生也。生曰。入理未深不能無樂。若無有代必思舊樂而退矣。故說法樂以易其昔五欲樂也。

天女即問何

【現代漢語翻譯】 現代漢語譯本： 肇曰：維摩詰是因為魔的迷惑頑固，所以才用教化引導她們。生曰：如果不是維摩詰，那就是持世天（Devarāja Dhṛtarāṣṭra）了。也可能是魔自己做的。

魔因為畏懼，所以順從地把她們交給我。

生曰：權衡輕重，留下這些天女，所以應當勝過魔，不能讓她們離開。

這時，維摩詰對眾天女說：『魔把你們給了我，現在你們都應當發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』

什曰：女人的心隨其主人而轉移。屬於魔，就接受邪教；屬於菩薩，就遵循正道教化。所以接受她們並教誨她們。肇曰：在魔那裡，就順從慾望教導；在我這裡，就應該遵循正道教導。生曰：既然已經給了我，就屬於我，不得不聽從我的教導。

就根據她們各自的根器，為她們說法，使她們發起道意，又說：『你們已經發起道意。』

生曰：發起道意不能隨便聽從他人。所以再次為她們說法，使她們領悟，然後才算真正發起道意。

有佛法的快樂可以用來自我娛樂，不應該再貪戀五欲之樂了。

什曰：魚的本性是依賴水，女人的本性是貪戀慾望。初發道意，勉勵自己修行善業，還不能感到快樂。積累的德行既純正，那麼欣喜快樂就更加深刻。經歷困難也不改變，忍受痛苦更加堅定。內心喜愛佛法，外在沒有其他歡樂。讓她們用佛法的快樂來自我娛樂，就會厭惡天上的快樂。從這裡以下列舉萬法，旨意是選取法中的快樂，而不是選取法本身。肇曰：女人的本性是貪戀慾望，因為她們剛捨棄天上的快樂，所以用佛法的快樂來開示她們。能夠以弘揚佛法為美，積累德行為欣慰的人，即使經歷痛苦和困難，也不會改變她們的美好，天地所重視的，沒有能改變她們的欣慰。用這種快樂來自我娛樂，是快樂的極致。哪裡是五欲所能比的。從這裡以下詳細列舉各種修行，來闡明超越世俗的道路，以及至高快樂的由來。生曰：入理不深，不能沒有快樂。如果沒有替代品，必定會思念過去的快樂而退轉。所以用佛法的快樂來代替她們過去的五欲之樂。

天女就問：

【English Translation】 English version: Zhào said: Vimalakīrti (凈名) guides and transforms them because the Māra's (魔) delusion is stubborn. Shēng said: If it were not Vimalakīrti, it would be Dhṛtarāṣṭra (持世). It could also be that the Māra did it himself.

The Māra obediently gave them to me out of fear.

Shēng said: Weighing the importance, keeping these goddesses, so it should be better than the Māra, not letting them leave.

At that time, Vimalakīrti said to the goddesses, 'The Māra has given you to me, now you should all arouse the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心).'

Shí said: A woman's mind follows her master. Belonging to the Māra, she accepts heretical teachings; belonging to a Bodhisattva, she follows the path of Dharma. Therefore, he accepts them and instructs them. Zhào said: In the Māra's place, one teaches according to desires; in my place, one should teach according to the Dharma. Shēng said: Since they have been given to me, they belong to me and must follow my teachings.

Then, according to their respective capacities, he preached the Dharma for them, causing them to arouse the intention for enlightenment, and said again, 'You have already aroused the intention for enlightenment.'

Shēng said: Arousing the intention for enlightenment cannot be done casually by following others. Therefore, he preaches the Dharma again to make them understand, and then it is considered truly aroused.

There is the joy of the Dharma that you can use to entertain yourselves; you should no longer crave the pleasures of the five desires.

Shí said: The nature of fish is to rely on water, and the nature of women is to crave pleasure. When first arousing the intention for enlightenment, they encourage themselves to cultivate goodness, but they cannot yet feel joy. Once accumulated virtue is pure, then joy and happiness become deeper. Experiencing difficulties does not change them, and enduring suffering becomes more steadfast. The mind loves the Dharma, and there is no other joy externally. Let them use the joy of the Dharma to entertain themselves, and they will detest heavenly pleasures. From here onwards, listing the myriad dharmas, the intention is to choose the joy within the Dharma, not to choose the Dharma itself. Zhào said: The nature of women is to crave pleasure. Because they have just abandoned heavenly pleasures, they are shown the joy of the Dharma. Those who can take pride in promoting the Dharma and find joy in accumulating virtue, even if they experience suffering and difficulties, will not change their beauty. What is valued by heaven and earth cannot change their joy. Using this joy to entertain themselves is the ultimate joy. How can the five desires compare? From here onwards, various practices are listed in detail to clarify the path of transcending the world and the origin of supreme joy. Shēng said: Not deeply entering the principle, one cannot be without pleasure. If there is no substitute, one will surely miss the old pleasures and regress. Therefore, the joy of the Dharma is used to replace their past pleasures of the five desires.

The goddesses then asked:

---

謂法樂答曰樂常信佛。

生曰。魔天以不信正為本。故令信佛也。夫理本無定。茍能樂之則為樂矣。既樂而恒。又益樂也。

樂欲聽法樂供養眾。

什曰。三寶中生信也。肇曰。信而後悅莫若三寶也。

樂離五欲。

什曰。是信戒也。得四信時先信法次信佛后信僧及戒也。問曰。四信云何先信法次信佛后信僧及戒耶。答曰。譬如人重病服藥。若病癒則信藥妙。藥妙必由師則信師也。雖師妙藥良要由善看病人則信看病人也。三事雖妙。要由我能訊息則信我也。法中四信亦復如是。觀實相見諦時煩惱即除則信法妙也。三寶雖妙要行之由我。我戒業清凈故累病得除則信戒也。深信四法心常悅豫。可以諧神通性。故非天樂所擬哉。

樂觀五陰如怨賊樂觀四大如毒蛇樂觀內入如空聚。

什曰。如方便品中說也。肇曰。善惡必察何樂如之。

樂隨護道意。

什曰。謂能將御無上道心。令不忘失不錯亂也。肇曰。將護無上道心令無差失。

樂饒益眾生樂敬養師樂廣行施樂堅持戒樂忍辱柔和。

什曰。如羼提比丘。雖割截身體心愈欣樂恬然無變。法中生樂類如此也。

樂勤集善根樂禪定不亂樂離垢明慧。

什曰。世俗慧中不能生樂。要得無漏慧離塵

【現代漢語翻譯】 現代漢語譯本：法樂回答說：『我常常信奉佛陀。』（佛：Buddha，覺悟者）

生曰：『魔天以不信正法為根本，所以才讓我信奉佛陀。理本身沒有定性，如果能夠樂於其中，那就是快樂。既已快樂而且持久，就更加快樂了。』

『樂於聽聞佛法，樂於供養僧眾。』

什曰：『這是對三寶（佛、法、僧）生起信心。』肇曰：『信奉之後感到喜悅，沒有比三寶更好的了。』

『樂於遠離五欲。』

什曰：『這是信戒。得到四信（信法、信佛、信僧、信戒）時，先信法，其次信佛，然後信僧及戒。』問：『為什麼四信是先信法，其次信佛，然後信僧及戒呢？』答：『譬如人得了重病需要服藥，如果病好了，就會相信藥的靈妙。藥的靈妙必定是因為有醫生，所以會相信醫生。雖然醫生醫術高明，藥也靈驗，但也要靠善於照顧病人的人，所以也會相信照顧病人的人。這三件事雖然都很好，但也要靠我自己能夠好好調理，所以也會相信自己。佛法中的四信也是如此。觀察實相，見到真諦時，煩惱立刻消除，就會相信佛法的靈妙。三寶雖然靈妙，但要通過我的修行。我持戒清凈，所以累積的病才能消除，就會相信戒律。』深深地相信這四法，內心常常喜悅，可以與神通的性質相和諧，所以不是天上的快樂可以比擬的。

『樂於觀察五陰（色、受、想、行、識）如怨賊，樂於觀察四大（地、水、火、風）如毒蛇，樂於觀察內入（眼、耳、鼻、舌、身、意）如空聚。』

什曰：『如《方便品》中所說。』肇曰：『善惡都能明察，還有什麼快樂能比得上呢？』

『樂於隨順守護道意。』

什曰：『就是能夠引導和駕馭無上的道心，使它不忘記、不迷亂。』肇曰：『將護無上的道心，使它沒有差錯和缺失。』

『樂於饒益眾生，樂於尊敬供養師長，樂於廣泛地行佈施，樂於堅持戒律，樂於忍辱柔和。』

什曰：『如羼提比丘（Ksanti Bhikkhu，忍辱比丘），即使身體被割截，內心也更加欣悅，恬然沒有變化。佛法中產生的快樂就像這樣。』

『樂於勤奮地積聚善根，樂於禪定而不散亂，樂於遠離垢染而得到明慧。』

什曰：『世俗的智慧中不能產生快樂，一定要得到無漏的智慧，遠離塵埃。』

【English Translation】 English version: Dharma Bliss answered, 'I constantly believe in the Buddha.' (Buddha: The Awakened One)

Sheng said, 'The demon king takes disbelief in the true Dharma as its foundation, so it makes me believe in the Buddha. The principle itself has no fixed nature. If one can find joy in it, then it is joy. If it is both joyful and lasting, then it is even more joyful.'

'Delighting in listening to the Dharma, delighting in making offerings to the Sangha (community).'

Kumarajiva said, 'This is to generate faith in the Three Jewels (Buddha, Dharma, Sangha).' Zhaozhao said, 'After having faith, there is no greater joy than the Three Jewels.'

'Delighting in being apart from the five desires.'

Kumarajiva said, 'This is faith in precepts. When obtaining the four faiths (faith in Dharma, faith in Buddha, faith in Sangha, faith in precepts), one first believes in the Dharma, then in the Buddha, then in the Sangha and precepts.' Question: 'Why is it that the four faiths are first faith in the Dharma, then faith in the Buddha, then faith in the Sangha and precepts?' Answer: 'For example, if a person has a serious illness and needs to take medicine, if the illness is cured, they will believe in the wonderfulness of the medicine. The wonderfulness of the medicine must be due to a doctor, so they will believe in the doctor. Although the doctor's skills are excellent and the medicine is effective, it also depends on someone who is good at taking care of the patient, so they will also believe in the person taking care of the patient. Although these three things are all good, it also depends on my own ability to take care of myself, so I will also believe in myself. The four faiths in the Dharma are also like this. When observing reality and seeing the truth, afflictions are immediately eliminated, so one will believe in the wonderfulness of the Dharma. Although the Three Jewels are wonderful, it depends on my practice. I uphold the precepts purely, so the accumulated illnesses can be eliminated, and I will believe in the precepts.' Deeply believing in these four dharmas, the mind is often joyful, and can be in harmony with the nature of spiritual powers, so it cannot be compared to the joy of the heavens.

'Delighting in observing the five skandhas (form, feeling, perception, volition, consciousness) as enemies, delighting in observing the four great elements (earth, water, fire, wind) as poisonous snakes, delighting in observing the internal entrances (eye, ear, nose, tongue, body, mind) as empty gatherings.'

Kumarajiva said, 'As described in the Upaya Chapter.' Zhaozhao said, 'If good and evil can be clearly discerned, what joy can compare to it?'

'Delighting in following and protecting the intention of the Path.'

Kumarajiva said, 'It means being able to guide and control the supreme mind of the Path, so that it is not forgotten or confused.' Zhaozhao said, 'Protecting the supreme mind of the Path, so that it has no errors or deficiencies.'

'Delighting in benefiting sentient beings, delighting in respecting and making offerings to teachers, delighting in widely practicing generosity, delighting in upholding the precepts, delighting in patience, forbearance and gentleness.'

Kumarajiva said, 'Like Ksanti Bhikkhu (Ksanti Bhikkhu, the Patient Monk), even if his body is cut apart, his mind is even more joyful, calm and unchanged. The joy that arises in the Dharma is like this.'

'Delighting in diligently accumulating roots of goodness, delighting in samadhi (meditative concentration) without distraction, delighting in being apart from defilements and obtaining clear wisdom.'

Kumarajiva said, 'Worldly wisdom cannot generate joy; one must obtain non-outflow wisdom, apart from dust.'

---

垢則至樂自生也。

樂廣菩提心。

什曰。令眾生同己。無所齊限故言廣也。肇曰。彼我兼得謂之廣也。

樂降伏眾魔。

肇曰。眾魔四魔也。

樂斷諸煩惱。

肇曰。諸煩惱眾結之都名。

樂凈佛國土樂成就相好故修諸功德樂嚴道場。

肇曰。道場如釋迦文佛菩提樹下初成道處三千二百里金剛地為場。諸佛各隨國土之大小而取場地之廣狹無定數也。

樂聞深法不畏。

什曰。心無近著。心不邪疑。又能信諸佛有不思議法。故能聞深法心不生畏也。肇曰。樂法之情不深者。聞深法必生畏也。

樂三脫門不樂非時。

什曰。功行未滿則果不可得。未至而求得是非時行也。肇曰。三脫空無相無作也。縛以之解謂之脫。三乘所由謂之門。二乘入三脫門不盡其極。而中路取證。謂之非時。此大士之所不樂也。

樂近同學樂於非同學中心無恚閡。

什曰。我學大乘。彼亦如是。是名同學。所習不同名不同學。處同則樂。處異亦夷。其心平等無增減也。肇曰。異我自彼。曷為生恚。非同學外道黨也。

樂將護惡知識樂近善知識樂心喜清凈。

什曰。于諸禪定及實法中清凈喜也。肇曰。清凈實相真凈法也。

樂修無量道

【現代漢語翻譯】 現代漢語譯本： 垢盡則至樂自然產生。

樂廣菩提心（Bodhicitta，覺悟之心）。

鳩摩羅什（Kumārajīva，譯經大師）說：『使眾生與自己相同，沒有邊際限制，所以稱為廣。』僧肇（Sengzhao，鳩摩羅什弟子）說：『兼顧彼此雙方，就叫做廣。』

樂於降伏一切魔。

僧肇說：『一切魔，指四魔。』（四魔：煩惱魔、五陰魔、死魔、天魔）

樂於斷除一切煩惱。

僧肇說：『一切煩惱，是各種結縛的總稱。』

樂於清凈佛國土，樂於成就（佛的）相好，所以修習各種功德，樂於莊嚴道場。

僧肇說：『道場，例如釋迦牟尼佛（Śākyamuni Buddha）在菩提樹下最初成道的地方，三千二百里金剛地作為道場。諸佛各自根據國土的大小來選取場地，沒有固定的數量。』

樂於聽聞甚深佛法而不畏懼。

鳩摩羅什說：『心中沒有執著，心中沒有邪疑，又能相信諸佛有不可思議的佛法，所以能聽聞甚深佛法而心中不生畏懼。』僧肇說：『對於佛法的喜愛之情不深的人，聽聞甚深佛法必定會產生畏懼。』

樂於進入三解脫門，不樂於非時（證果）。

鳩摩羅什說：『功行沒有圓滿，那麼（證悟的）果實就不可獲得。還沒有到達（圓滿的程度）就求得（證悟），這是非時之行。』僧肇說：『三解脫門是空、無相、無作。因為解開束縛而稱為解脫。三乘（聲聞乘、緣覺乘、菩薩乘）所由此而入，所以稱為門。二乘進入三解脫門沒有窮盡其極，而中途就取證，這稱為非時。這是大士（菩薩）所不喜歡的。』

樂於親近同學，樂於對於非同學心中沒有怨恨隔閡。

鳩摩羅什說：『我學習大乘佛法，他們也如此，這叫做同學。所學習的不同，叫做不同學。處境相同則快樂，處境不同也安然，他們的心平等沒有增減。』僧肇說：『與我不同，來自彼方，為何要產生怨恨？非同學指外道。』

樂於愛護惡知識，樂於親近善知識，樂於心中歡喜清凈。

鳩摩羅什說：『在各種禪定以及真實佛法中感到清凈歡喜。』僧肇說：『清凈是實相真凈之法。』

樂於修習無量道。

【English Translation】 English version: When defilements are exhausted, supreme bliss arises naturally.

Delighting in the vast Bodhicitta (mind of enlightenment).

Kumārajīva (translator monk) said: 'To make sentient beings the same as oneself, without any boundaries or limitations, is why it is called vast.' Sengzhao (Kumārajīva's disciple) said: 'To benefit both self and others is called vast.'

Delighting in subduing all demons.

Sengzhao said: 'All demons refer to the four demons.' (The four demons are: kleśa-māra (demon of afflictions), skandha-māra (demon of aggregates), mṛtyu-māra (demon of death), and deva-putra-māra (demon of the sons of gods)).

Delighting in cutting off all afflictions.

Sengzhao said: 'All afflictions are the collective name for all kinds of fetters.'

Delighting in purifying the Buddha-land, delighting in accomplishing the (Buddha's) marks and qualities, therefore cultivating all kinds of merits, delighting in adorning the Bodhimaṇḍa (place of enlightenment).

Sengzhao said: 'The Bodhimaṇḍa is like the place where Śākyamuni Buddha first attained enlightenment under the Bodhi tree, with three thousand two hundred li (Chinese mile) of diamond ground as the Bodhimaṇḍa. Each Buddha selects the site according to the size of their Buddha-land, without a fixed number.'

Delighting in hearing profound Dharma without fear.

Kumārajīva said: 'The mind has no attachment, the mind has no wrong doubts, and one can believe that the Buddhas have inconceivable Dharma, so one can hear profound Dharma without fear in the mind.' Sengzhao said: 'Those whose love for the Dharma is not deep will inevitably feel fear when hearing profound Dharma.'

Delighting in entering the three doors of liberation, not delighting in untimely (attainment of fruition).

Kumārajīva said: 'If meritorious conduct is not complete, then the fruit (of enlightenment) cannot be obtained. Seeking to obtain (enlightenment) before reaching (the state of completion) is untimely conduct.' Sengzhao said: 'The three doors of liberation are emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). Because of untying the bonds, it is called liberation. The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) enter through these, so they are called doors. The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) enter the three doors of liberation without exhausting their ultimate potential, and attain realization midway, which is called untimely. This is what the great beings (Bodhisattvas) do not delight in.'

Delighting in being close to fellow students, delighting in having no resentment or estrangement in the heart towards those who are not fellow students.

Kumārajīva said: 'I study the Mahāyāna Dharma, and they do the same, this is called fellow students. What is learned is different, so they are called not fellow students. Being in the same situation is joyful, being in different situations is also peaceful, their minds are equal without increase or decrease.' Sengzhao said: 'Different from me, from the other side, why should resentment arise? Those who are not fellow students refer to externalist paths.'

Delighting in protecting evil teachers, delighting in being close to good teachers, delighting in purity and joy in the heart.

Kumārajīva said: 'Feeling pure joy in various samādhis and in the true Dharma.' Sengzhao said: 'Purity is the true and pure Dharma of reality.'

Delighting in cultivating immeasurable paths.

---

品之法。

什曰。是上所說之餘一切善法也。肇曰。法樂無量。上略言之耳。生曰。始於信終於道品。背隨魔所病而明義焉。

是為菩薩法樂於是波旬告諸女言我欲與汝俱還天宮。

肇曰。先聞空聲畏而言與非其真心。故欲俱還。生曰。本不實與故可得喚其還去也。復恐其不去以天宮誘之。夫本同而變反化則易。將女還宮。實在斯也。

諸女言以我等與此居士。

生曰。既已屬人不得自在。若欲竊去彼自有力俱不得脫也。答其喚還之語矣。

有法樂我等甚樂不復樂五欲樂也。

肇曰。已屬人矣。兼有法樂。何由而反也。生曰。明已自更有樂不樂五欲樂也。答其以天宮誘之之語也。

魔言居士可舍此女。

什曰。先無真與之心。見維摩詰教化已畢知其不惜。故請之耳。

一切所有施於彼者是為菩薩。

肇曰。凈名化導既訖。魔知其不吝。故從請也。菩薩之道一切無吝。想能見還也。生曰。女誠不樂天宮故不去。茍主遣之亦不得自在。故還乞之也恐不必得。是以說法也。

維摩詰言我已舍矣汝便將去令一切眾生得法愿具足。

什曰。居士以女還魔則魔愿具足。故因發願令眾生得法愿具足。此是維摩詰愿也。肇曰。因事興愿菩薩常法也。

【現代漢語翻譯】 現代漢語譯本：

品之法。

鳩摩羅什（Kumārajīva）說：『這是上面所說之外的一切善法。』僧肇說：『法樂無量，上面只是簡略地說了一下。』竺道生說：『開始於信，結束于道品。背離或順從，都是魔所造成的病患，因此要明白其中的意義。』

這就是菩薩的法樂。於是波旬（Pāpīyas，魔王）告訴眾魔女說：『我想要和你們一起返回天宮。』

僧肇說：『先前聽到空的聲音感到畏懼，所以說「與」，並非他的真心。所以想要一起返回。』竺道生說：『本來就不是真心給予，所以可以叫她們回去。又恐怕她們不回去，用天宮來引誘她們。原本相同而變化相反，教化就容易了。將魔女帶回天宮，實在是爲了這個。』

眾魔女說：『我們已經屬於這位居士。』

竺道生說：『既然已經屬於他人，就不能自由自在。如果想要偷偷帶走，居士自然有力量，你們都無法逃脫。』這是回答他召喚回去的話。

『有法樂，我們非常快樂，不再喜歡五欲之樂了。』

僧肇說：『已經屬於他人了，兼有法樂，怎麼會返回呢？』竺道生說：『說明自己已經有了其他的快樂，不再喜歡五欲之樂了。』這是回答他用天宮引誘她們的話。

魔王說：『居士可以捨棄這些魔女。』

鳩摩羅什說：『先前沒有真心給予的想法，看到維摩詰（Vimalakīrti）教化完畢，知道他不會吝惜，所以才請求。』

『一切所有都施與他人，這就是菩薩。』

僧肇說：『凈名（Vimalakīrti）教化完畢，魔王知道他不會吝惜，所以才來請求。菩薩的道是一切都沒有吝惜。想要能看見歸還。』竺道生說：『魔女確實不喜歡天宮，所以不回去。如果主人遣送她們，她們也不能自由自在。所以才來乞求，恐怕不一定能得到，所以才這樣說。』

維摩詰說：『我已經捨棄了，你便將她們帶走，令一切眾生得到法愿具足。』

鳩摩羅什說：『居士將魔女還給魔王，那麼魔王的願望就具足了。所以藉此發願，令眾生得到法愿具足。這是維摩詰的願望。』僧肇說：『因事而興起願望，是菩薩的常法。』

【English Translation】 English version:

The Dharma of Qualities.

Kumārajīva said: 'This refers to all the good Dharmas beyond what was mentioned above.' Sengzhao said: 'The joy of Dharma is immeasurable; it was only briefly mentioned above.' Zhu Daosheng said: 'It begins with faith and ends with the Bodhi-constituents. Deviating or complying, these are the illnesses caused by Māra, hence the need to understand their meaning.'

This is the Dharma-joy of a Bodhisattva. Thereupon, Pāpīyas (the Evil One, Mara) said to the demon-girls: 'I wish to return to the heavenly palace with you all.'

Sengzhao said: 'Earlier, he heard the sound of emptiness and was afraid, so he said 'give,' but it was not his true intention. Therefore, he wants to return together.' Zhu Daosheng said: 'Originally, it was not a genuine giving, so he can call them back. He also fears that they will not return, so he tempts them with the heavenly palace. Originally the same, but changing in the opposite direction, transformation becomes easy. Taking the demon-girls back to the heavenly palace is truly for this purpose.'

The demon-girls said: 'We already belong to this Upāsaka (lay practitioner).'

Zhu Daosheng said: 'Since they already belong to someone else, they cannot be free. If you want to steal them away, the Upāsaka naturally has the power, and none of you can escape.' This is answering his words of summoning them back.

'There is Dharma-joy; we are very happy and no longer enjoy the pleasures of the five desires.'

Sengzhao said: 'They already belong to someone else and also have Dharma-joy; how could they return?' Zhu Daosheng said: 'It explains that they already have other joys and no longer enjoy the pleasures of the five desires.' This is answering his words of tempting them with the heavenly palace.

Māra said: 'Upāsaka, you can relinquish these girls.'

Kumārajīva said: 'Earlier, he did not have the genuine intention of giving. Seeing that Vimalakīrti's teaching was complete, he knew that he would not be stingy, so he requested them.'

'Giving away everything one owns to others, this is a Bodhisattva.'

Sengzhao said: 'Vimalakīrti's teaching is complete, and Māra knows that he will not be stingy, so he comes to request them. The path of a Bodhisattva is to be without any stinginess. He wants to be able to see them returned.' Zhu Daosheng said: 'The demon-girls truly do not like the heavenly palace, so they do not return. If the master sends them away, they also cannot be free. Therefore, he comes to beg for them, fearing that he may not get them, so he speaks in this way.'

Vimalakīrti said: 'I have already relinquished them; you may take them away, so that all sentient beings may have their Dharma-wishes fulfilled.'

Kumārajīva said: 'If the Upāsaka returns the demon-girls to Māra, then Māra's wishes will be fulfilled. Therefore, he takes this opportunity to make a vow, so that sentient beings may have their Dharma-wishes fulfilled. This is Vimalakīrti's vow.' Sengzhao said: 'To arise vows based on events is the constant practice of a Bodhisattva.'

---

以女還魔魔愿具滿。故因以生愿。愿一切眾生得法愿具足如魔之愿滿足也。

於是諸女問維摩詰我等云何止於魔宮。

肇曰。昔在魔宮以五欲為樂。今在菩薩以法樂為樂。復還魔天當何所業耶。生曰。既不復樂於魔宮。當復有理使樂之不耶。

維摩詰言諸姊有法門名無盡燈汝等當學。

肇曰。將遠流大法之明以照魔宮癡冥之室故說此門也。生曰。以此法門便得樂魔宮也。

無盡燈者譬如一燈然百千燈冥者皆明明終不盡如是諸姊夫一菩薩開導百千眾生令發阿耨多羅三藐三菩提心於其道意亦不滅盡隨所說法而自增益一切善法是名無盡燈也。

肇曰。自行化彼則功德彌增法光不絕名無盡燈也。

汝等雖住魔宮以是無盡燈令無數天子天女發阿耨多羅三藐三菩提心者為報佛恩亦大饒益一切眾生。

肇曰。報恩之上莫先弘道。

爾時天女頭面禮維摩詰足隨魔還宮忽然不現世尊維摩詰有如是自在神力智慧辯才故我不任詣彼問疾佛告長者子善德汝行詣維摩詰問疾善德白佛言世尊我不堪任詣彼問疾所以者何憶念我昔自於父舍。

什曰。從父得。不從非法得。故名父舍也。肇曰。元嗣相承祖宗之宅名父舍焉。

設大施會。

什曰。大施會有二種。一不用禮法但

【現代漢語翻譯】 現代漢語譯本：以女子之身返回魔宮，是魔的願望得以圓滿。因此，因為這個原因而生起願望。愿一切眾生都能獲得佛法，願望得以圓滿，就像魔的願望得到滿足一樣。

於是眾位天女問維摩詰（Vimalakirti，一位在家菩薩的名字）：『我們應當如何安住于魔宮之中呢？』

肇曰：過去在魔宮中以五欲為樂，現在跟隨菩薩以佛法為樂。如果再回到魔天，應當做什麼事業呢？生曰：既然不再以魔宮為樂，那麼應當有什麼道理使她們樂於其中呢？

維摩詰（Vimalakirti）說：『各位姊妹，有一種法門名為無盡燈，你們應當學習。』

肇曰：將廣為流傳的大法光明，用來照亮魔宮中癡暗的房間，所以說了這個法門。生曰：通過這個法門，便可以在魔宮中獲得快樂。

『無盡燈』，譬如一盞燈，點燃成百上千盞燈，黑暗的地方都變得明亮，光明始終不會窮盡。像這樣，各位姊妹，如果一位菩薩開導成百上千的眾生，令他們發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），對於菩提道的意念也不會因此而滅盡，隨著所說的佛法而自我增長利益一切善法，這就叫做『無盡燈』。

肇曰：自己修行，教化他人，那麼功德更加增長，佛法光明不會斷絕，名為『無盡燈』。

你們即使住在魔宮中，用這『無盡燈』令無數天子、天女發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta），這就是報答佛恩，也是大大饒益一切眾生。

肇曰：在報恩之上，沒有比弘揚佛法更重要的了。

這時，天女們以頭面頂禮維摩詰（Vimalakirti）的雙足，跟隨魔王返回魔宮，忽然消失不見。世尊，維摩詰（Vimalakirti）有如此自在的神力、智慧和辯才，所以我不能勝任去他那裡問候疾病。佛告訴長者子善德：『你去維摩詰（Vimalakirti）那裡問候疾病。』善德對佛說：『世尊，我不能勝任去他那裡問候疾病。』這是什麼原因呢？我記得過去曾經在父親的家中。

什曰：從父親那裡得到的，不是從非法途徑得到的，所以稱為『父舍』。肇曰：世代相傳，祖宗的住宅稱為『父舍』。

設定大型的佈施法會。

什曰：大型佈施法會有兩種，一種是不需要禮法，但是

【English Translation】 English version: Returning to the demon palace as a woman fulfills the demon's wish. Therefore, a wish arises because of this reason. May all beings attain the Dharma, and may their wishes be fulfilled, just as the demon's wish is fulfilled.

Then the goddesses asked Vimalakirti (Vimalakirti, name of a lay bodhisattva): 'How should we abide in the demon palace?'

Zhao said: In the past, in the demon palace, they took pleasure in the five desires; now, following the Bodhisattva, they take pleasure in the Dharma. If they return to the demon realm, what should they do? Sheng said: Since they no longer take pleasure in the demon palace, what principle should make them happy there?

Vimalakirti (Vimalakirti) said: 'Sisters, there is a Dharma gate called the Endless Lamp; you should learn it.'

Zhao said: To use the light of the great Dharma that will be widely spread to illuminate the dark rooms of ignorance in the demon palace, this is why this Dharma gate is spoken of. Sheng said: Through this Dharma gate, one can obtain happiness in the demon palace.

'The Endless Lamp' is like a lamp that lights hundreds and thousands of lamps, making dark places bright, and the light never ends. In this way, sisters, if a Bodhisattva guides hundreds and thousands of beings, causing them to generate the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, right, and perfect enlightenment), the intention for the path to enlightenment will not be extinguished, and they will increase and benefit all good dharmas according to the Dharma they speak. This is called the 'Endless Lamp.'

Zhao said: Practicing oneself and teaching others, then merit increases even more, and the light of the Dharma will not be cut off, which is called the 'Endless Lamp.'

Even if you live in the demon palace, using this 'Endless Lamp' to cause countless devas and goddesses to generate the anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta), this is repaying the Buddha's kindness and greatly benefiting all beings.

Zhao said: Above repaying kindness, there is nothing more important than propagating the Dharma.

At this time, the goddesses bowed their heads and faces to Vimalakirti's (Vimalakirti) feet, followed the demon king back to the demon palace, and suddenly disappeared. World Honored One, Vimalakirti (Vimalakirti) has such free and easy divine power, wisdom, and eloquence, so I am not capable of visiting him to inquire about his illness. The Buddha told the elder's son, Good Virtue: 'Go to Vimalakirti (Vimalakirti) to inquire about his illness.' Good Virtue said to the Buddha: 'World Honored One, I am not capable of visiting him to inquire about his illness.' What is the reason for this? I remember that in the past, I was in my father's house.

Shi said: Obtained from the father, not obtained from illegal means, so it is called 'father's house.' Zhao said: Inherited from generation to generation, the ancestral home is called 'father's house.'

Setting up a large almsgiving assembly.

Shi said: There are two types of large almsgiving assemblies, one is without the need for etiquette, but

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廣佈施。二用外道經書種種禮法祭祀兼行大施。今善德禮法施也。生曰。婆羅門法七日祀梵天。行大施期生彼也。言已承嫡繼業于父舍然也。寄之可以致明法施之大矣。

供養一切沙門。

什曰。佛法及外道凡出家者皆名沙門。異學能大論議者。名外道也。

婆羅門及諸外道貧窮下賤孤獨乞人。

什曰。乞人有三種。一沙門二貴人三下賤。隨其所求皆名為乞人也。

期滿七日。

什曰。是第七日。所以乃至第七方來譏者。欲令其功德滿心淳熟也。生曰。本期七日而滿也。須滿然後呵者。滿為功成必恃焉。

時維摩詰來入會中謂我言長者子夫大施會不當如汝所設。

肇曰。天竺大施會法于父舍開四門。立高幢告天下。諸有所須皆詣其舍。於七日中傾家而施。以求梵福。時凈名以其俗施既滿將進以法施。故先譏其所設以明為施之殊也。生曰。非謂大也。

當爲法施之會。

生曰。施從理出為法施也。為會謂辨具足也。

何用是財施會為。

什曰。見其佈施不行隨喜而反譏嫌者。施有三種。一財施二心施三法施。以財施人為佈施。慈心等心與人樂為心施。說法利人名為法施。亦菩薩所行眾善皆為饒益眾生。饒益眾生有二種。一即時饒益。二為饒

【現代漢語翻譯】 現代漢語譯本： 廣行佈施。二是採用外道的經書、各種禮法祭祀，兼行大規模的佈施。現在善德所行的，是禮法之施。竺道生說：『婆羅門教的禮法是，在人出生后第七天祭祀梵天（Brahmā，印度教的創造之神），通過進行大規模的佈施，期望死後能生到梵天界。』（善德）說已經繼承家業，在父親的宅邸進行佈施。寄託於此，可以達到明瞭法施的宏大意義。 供養所有的沙門（Śrāmaṇa，出家修行者）。 鳩摩羅什（Kumārajīva，著名佛經翻譯家）說：『佛法以及外道，凡是出家的人都稱為沙門。』 異教學說中，能進行大型辯論的人，稱為外道。 婆羅門（Brāhmaṇa，印度教的祭司階層）以及各種外道，貧窮、殘疾、孤獨的乞討者。 鳩摩羅什說：『乞討者有三種：一是沙門，二是貴人，三是殘疾人。』 無論他們所求的是什麼，都可以稱為乞討者。 期限滿了七天。 鳩摩羅什說：『這是第七天。之所以要等到第七天才來批評，是想要讓他的功德圓滿，心意純熟。』 竺道生說：『原本期限就是七天，現在滿了。』 必須等到圓滿之後才批評，是因為圓滿意味著功德成就，必定會因此而自恃。 這時，維摩詰（Vimalakīrti，一位在家菩薩）來到會中，對我說：『長者子，所謂的大布施會，不應當像你這樣設定。』 僧肇（Sengzhao，鳩摩羅什的弟子）說：『在印度，大布施會的規矩是在父親的宅邸打開四扇門，立起高高的旗幟，告知天下：凡是有所需要的，都可以到他家來。在七天之中，傾盡家產進行佈施，以求得梵天的福報。』 這時，維摩詰認為這種世俗的佈施已經圓滿，將要進一步引導他進行法施，所以先批評他所設定的，以此來表明財施與法施的不同之處。 竺道生說：『（維摩詰）不是說（財施）不重要。』 應當舉辦的是法施之會。 竺道生說：『佈施從真理中產生，就是法施。』 所謂『為會』，是指辨別並準備充足。 要這些財施的聚會做什麼呢？ 鳩摩羅什說：『看到別人佈施，不隨喜讚歎，反而批評嫌棄，是因為佈施有三種：一是財施，二是心施，三是法施。』 以財物幫助別人是財施，以慈悲心平等心給予別人快樂是心施，說法使人受益是法施。菩薩所做的一切善行，都是爲了利益眾生。利益眾生有兩種：一是即時的利益，二是為

【English Translation】 English version: Extensive giving. Secondly, he uses externalist scriptures, various rituals and sacrifices, and also performs large-scale giving. Now, Sudatta's practice is the giving of rituals and laws. Daosheng said: 'The Brahmanical law is to sacrifice to Brahmā (the creator god in Hinduism) on the seventh day after a person's birth, hoping to be reborn in the Brahmā realm after death through large-scale giving.' (Sudatta) said that he has inherited the family business and is giving at his father's house. Entrusting to this, one can achieve the great significance of understanding the Dharma giving. Offering to all Śrāmaṇas (wandering ascetics). Kumārajīva (famous Buddhist translator) said: 'In Buddhism and externalist paths, all who have left home are called Śrāmaṇas.' In heterodox doctrines, those who can engage in large debates are called externalists. Brāhmaṇas (the priestly class in Hinduism) and various externalists, poor, disabled, lonely beggars. Kumārajīva said: 'There are three types of beggars: first, Śrāmaṇas; second, nobles; and third, the disabled.' Whatever they seek can be called beggars. The term is full after seven days. Kumārajīva said: 'This is the seventh day. The reason for waiting until the seventh day to criticize is to allow his merits to be complete and his mind to be pure.' Daosheng said: 'The original term was seven days, and now it is full.' It is necessary to criticize after it is full because fullness means the accomplishment of merit, and one will inevitably rely on it. At this time, Vimalakīrti (a lay bodhisattva) came into the assembly and said to me: 'Son of a householder, the so-called great giving assembly should not be set up as you have done.' Sengzhao (Kumārajīva's disciple) said: 'In India, the rule for a great giving assembly is to open four doors at the father's house, erect tall banners, and announce to the world: Whoever needs anything can come to his house. In seven days, he gives away his entire property to seek the blessings of Brahmā.' At this time, Vimalakīrti believed that this worldly giving was complete and was about to further guide him to Dharma giving, so he first criticized what he had set up to show the difference between material giving and Dharma giving. Daosheng said: '(Vimalakīrti) is not saying that (material giving) is not important.' What should be held is a Dharma giving assembly. Daosheng said: 'Giving that arises from truth is Dharma giving.' The so-called 'assembly' refers to distinguishing and preparing sufficiently. What is the use of these material giving gatherings? Kumārajīva said: 'Seeing others giving, not rejoicing and praising, but instead criticizing and disliking, is because there are three types of giving: first, material giving; second, mental giving; and third, Dharma giving.' Helping others with material things is material giving, giving others happiness with compassion and equanimity is mental giving, and benefiting people by teaching the Dharma is Dharma giving. All the good deeds done by bodhisattvas are for the benefit of sentient beings. There are two types of benefiting sentient beings: one is immediate benefit, and the other is for

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益因。此二者皆名法施。今欲令善德行法施心施故去其財施也。肇曰。夫形必有所礙。財必有所窮。故會人以形者不可普集。施人以財者不可週給且施既不普財不益神。未若會群生於十方而即之本土。懷法施於胸中而惠無不普。以此而會。會無不均。以此而施。施不遺人。曷為置殊方而集近賓。舍心益而獨潤身乎。生曰。財是有限之物。施從此出。理自不得普而等也。

我言居士何謂法施之會。

生曰。旨問法施會為大之理也。

法施會者無前無後。

什曰。財施不能一時周則有前後。若法施之會一時普至。若一起慈心。則十方同緣。施中之等莫先於此。故曰無前後也。

一時供養一切眾生。

生曰。佛為真梵天也。行法以供養則祠之矣。終必生其境也。又此為施理無不周亦無不等。無不等者不先於此而後彼也。無不周者能一時與之。

是名法施之會。

肇曰。夫以方會人。不可一息期。以財濟物。不可一時周。是以會通無際者彌綸而不漏。法澤冥被者不易時而周覆。故能即無疆為一會。而道無不潤。虛心懷德而萬物自賓。曷為存濡沫之小惠舍夫江海之大益。置一時之法養而設前後之俗施乎。

何謂也。

肇曰。群生無際而受化不俱。欲無前無後一時

【現代漢語翻譯】 現代漢語譯本： 益因（暫無解釋）。這兩種都叫做法施（Dharma-dāna，以佛法教義為施捨）。現在想要讓善德行法施和心施，所以去除財施（Āmiṣa-dāna，以財物為施捨）。肇法師說：『形體必定有所阻礙，財物必定有所窮盡。所以用形體來聚集人，不可能普遍聚集；用財物來施捨人，不可能周全供給。而且施捨既然不普遍，財物也不能增益精神。不如將眾生聚集於十方，而就在本土接引他們；將法施懷于胸中，而恩惠無不普遍。用這種方式來聚集，聚集沒有不均勻的；用這種方式來施捨，施捨沒有遺漏人的。為何要捨棄殊方而聚集近處的賓客，捨棄心益而只潤澤自身呢？』生法師說：『財物是有限的東西，施捨從此而出，道理自然不能普遍而平等。』

我問：『居士，什麼叫做做法施的集會？』

生法師說：『這是在問法施的集會為何如此偉大的道理。』

法施的集會沒有先後之分。

鳩摩羅什（Kumārajīva，佛教翻譯大師）說：『財施不能一時周全，所以有先後。如果法施的集會一時普遍到達，如果一起慈心，那麼十方都同受恩澤。施捨中的平等沒有比這更優先的了。所以說沒有先後。』

一時供養一切眾生。

生法師說：『佛是真正的梵天（Brahmā，印度教的創造之神，在佛教中為護法神）。用佛法來供養，就是祭祀他了。最終必定會生於他的境界。』又，這種施捨的道理沒有不周全的，也沒有不平等的。沒有不平等，就是不先此而後彼。沒有不周全，就是能一時給予。

這叫做做法施的集會。

肇法師說：『用地域來聚集人，不可能在一瞬間完成；用財物來救濟事物，不可能一時周全。因此，能夠會通無際的，瀰漫而不遺漏；法澤冥冥中被及的，不經過時間而周遍覆蓋。所以能夠將無疆界作為一次集會，而道無不潤澤。虛心懷德，而萬物自然歸附。為何要儲存口沫的微小恩惠，捨棄江海的巨大利益？捨棄一時的佛法供養，而設定有先後的世俗施捨呢？』

『這是什麼意思呢？』

肇法師說：『眾生沒有邊際，而接受教化卻不同時。想要沒有先後，一時……』

【English Translation】 English version: 益因 (Yì yīn, meaning unclear). Both of these are called Dharma-dāna (法施, the giving of Dharma teachings). Now, wanting to enable virtuous conduct, Dharma-dāna, and mind-dāna, therefore eliminating Āmiṣa-dāna (財施, the giving of material goods). Master Zhao said: 'Form must have its limitations, and wealth must have its exhaustion. Therefore, gathering people by form cannot be universally assembled; giving to people with wealth cannot be completely provided. Moreover, since giving is not universal, wealth cannot increase the spirit. It is better to gather sentient beings in the ten directions and receive them in their native land; to hold Dharma-dāna in one's heart and bestow it without exception. Using this method to gather, the gathering is without inequality; using this method to give, the giving does not leave anyone out. Why abandon distant lands to gather nearby guests, abandon the benefit of the mind to only enrich oneself?' Master Sheng said: 'Wealth is a limited thing, and giving comes from it, so the principle naturally cannot be universal and equal.'

I asked: 'Layman, what is called a Dharma-dāna gathering?'

Master Sheng said: 'This is asking about the reason why a Dharma-dāna gathering is so great.'

A Dharma-dāna gathering has no before and after.

Kumārajīva (鳩摩羅什, a great Buddhist translator) said: 'Material giving cannot be completely provided at once, so there is a before and after. If a Dharma-dāna gathering universally arrives at once, if one arises with a compassionate heart, then the ten directions will share the benefit. Equality in giving is not more prior than this. Therefore, it is said that there is no before and after.'

Offering to all sentient beings at once.

Master Sheng said: 'The Buddha is the true Brahmā (梵天, the creator god in Hinduism, a protector deity in Buddhism). To make offerings with the Dharma is to worship him. Ultimately, one will be born in his realm.' Moreover, the principle of this giving is without exception and without inequality. Without inequality means not prioritizing this over that. Without exception means being able to give at once.

This is called a Dharma-dāna gathering.

Master Zhao said: 'Gathering people by region cannot be completed in an instant; saving things with wealth cannot be completely provided at once. Therefore, that which can connect without limit pervades without omission; the Dharma's grace is secretly bestowed without changing time to cover completely. Therefore, it can take the boundless as one gathering, and the Dao is without not nourishing. With an empty heart embracing virtue, all things naturally submit. Why preserve the small favor of saliva, abandoning the great benefit of rivers and seas? Abandoning the Dharma offering of one time, and setting up the worldly giving with before and after?'

'What does this mean?'

Master Zhao said: 'Sentient beings are without limit, but receiving teachings is not at the same time. Wanting to have no before and after, at once...'

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而養者何謂耶。生曰。問為會之方也。

謂以菩提起于慈心。

什曰。起慈心也。有三種。凡夫為生梵天。二乘則為求功德。菩薩則為求佛度脫眾生。今欲令其為求佛道而起慈心。自此已下隨文求義。不必盡類。但令不乖法施耳。肇曰。夫財養養身。法養養神。養神之道存乎冥益。冥益之義豈待前後。經曰。一人出世天下蒙慶。何則群生流轉以無窮為路。冥冥相承莫能自反。故大士建德不自為身。一念之善皆為群生。以為群生故願行俱果。行果則己功立。愿果則群生益。己功立則有濟物之能。群生益則有反流之分。然則菩薩始建德于內。群生已蒙益於外矣。何必待哺養啟導然後為益乎。菩提者弘濟之道也。是以為菩提而起慈心者。一念一時所益無際矣。生曰。施是救物之懷。以四等為主。故先明焉。然要在行實四等也。虛則不成法施會矣慈本所念在彼。理不得偏。不偏念者唯欲普益也。菩提既無不等。又能實益。若以此理為懷。豈虛也哉。

以救眾生起大悲心。

什曰。若起悲而不為救物者。乖于悲也。當爲救物而起悲心。肇曰。大悲之興救彼而起。所以悲生於我而天下同益也。生曰。悲本所念在苦欲拔之也。若以實救為悲。悲之大者也。

以持正法起于喜心。

什曰。凡夫及

【現代漢語翻譯】 現代漢語譯本： 生曰：那麼，什麼是『養』呢？（竺道）生說：這是爲了說明『會』的方法。

（就是說）以菩提心（bodhi-citta，覺悟之心）為目標，生起慈悲心（metta）。

鳩摩羅什（Kumarajiva）說：生起慈悲心。這有三種情況：凡夫是爲了生到梵天（Brahma），二乘（聲聞和緣覺）是爲了求功德，菩薩（bodhisattva）則是爲了求佛（Buddha）以度脫眾生。現在是要讓他們爲了求佛道而生起慈悲心。從這裡開始，以下的內容可以根據文意來理解，不必完全按照類別。只要不違背法施（dhamma-dana，佛法佈施）的原則就可以了。（僧）肇說：財養養身，法養養神。養神之道在於潛移默化地帶來益處。這種潛移默化的益處難道需要等待前後嗎？經書上說：一人出世，天下蒙受慶幸。為什麼呢？因為眾生在輪迴中流轉，以無盡為道路，在黑暗中相互承襲，無法自我反省。所以大士（指菩薩）建立功德不是爲了自己，一念之善都是爲了眾生。因為是爲了眾生，所以愿和行都能得到結果。行得到結果，自己的功德就建立起來；愿得到結果，眾生就能得到利益。自己的功德建立起來，就有濟世救物的能力；眾生得到利益，就能有回報的可能。這樣看來，菩薩剛開始在內心建立功德，眾生就已經在外部蒙受利益了。何必等待餵養和啟導之後才算是帶來利益呢？菩提是弘揚救濟的道路。所以，爲了菩提而生起慈悲心，一念一時所帶來的利益都是無邊無際的。（竺道）生說：施捨是救助他人的心懷，以四無量心（catasso appamañña，慈、悲、喜、舍）為主。所以先說明這一點。然而，關鍵在於真實地實踐四無量心。如果只是虛假的，就不能成就法施的『會』了。慈悲的根本在於心中想著他人，道理上不能有所偏頗。不偏頗的念頭，就是想要普遍地利益眾生。菩提既然沒有不平等的，又能帶來實際的利益。如果以這個道理為懷，怎麼會是虛假的呢？

以救度眾生為目標，生起大悲心（maha-karuna）。

鳩摩羅什說：如果生起悲心而不去救助他人，就違背了悲心的本意。應當爲了救助他人而生起悲心。（僧）肇說：大悲心的興起是爲了救助他人。所以悲心生於我，而天下都能得到利益。（竺道）生說：悲心的根本在於心中想著眾生的苦難，想要拔除他們的痛苦。如果以實際的救助作為悲心，那就是最大的悲心。

以護持正法（saddharma）為目標，生起喜心（mudita）。

鳩摩羅什說：凡夫和...

【English Translation】 English version: Sheng said: What is meant by 'nurturing'? (Zhu Dao) Sheng said: This is to explain the method of 'assembly'.

(It means) to generate loving-kindness (metta) with the aim of bodhicitta (the mind of enlightenment).

Kumarajiva said: Generate loving-kindness. There are three situations: ordinary people are for being born in Brahma heaven, the two vehicles (Sravakas and Pratyekabuddhas) are for seeking merit, and Bodhisattvas are for seeking the Buddha to liberate sentient beings. Now it is to make them generate loving-kindness for seeking the Buddha path. From here on, the following content can be understood according to the meaning of the text, and does not have to be completely in accordance with the category. As long as it does not violate the principle of Dhamma-dana (the giving of the Dharma). (Seng) Zhao said: Material nourishment nourishes the body, and Dharma nourishment nourishes the spirit. The way to nourish the spirit lies in subtly bringing benefits. Does this subtle benefit need to wait for before and after? The scriptures say: When one person is born into the world, the world is blessed. Why? Because sentient beings are flowing in samsara, taking endlessness as the road, inheriting each other in the dark, and unable to reflect on themselves. Therefore, the great being (referring to the Bodhisattva) establishes merit not for himself, and one thought of goodness is for all sentient beings. Because it is for sentient beings, both vows and actions can bear fruit. If the action bears fruit, one's own merit is established; if the vow bears fruit, sentient beings can benefit. If one's own merit is established, one has the ability to save the world; if sentient beings benefit, there is a possibility of return. In this way, when the Bodhisattva first establishes merit in his heart, sentient beings have already benefited externally. Why wait for feeding and guidance before it is considered a benefit? Bodhi is the path of promoting salvation. Therefore, generating loving-kindness for the sake of bodhi, the benefits brought by one thought and one moment are boundless. (Zhu Dao) Sheng said: Giving is the heart of helping others, with the four immeasurables (catasso appamañña, loving-kindness, compassion, joy, and equanimity) as the main focus. So explain this first. However, the key lies in truly practicing the four immeasurables. If it is just false, it cannot achieve the 'assembly' of Dharma giving. The root of loving-kindness lies in thinking of others in the heart, and in principle, there should be no bias. The thought without bias is to universally benefit all sentient beings. Since bodhi has no inequality, and can bring real benefits, how can it be false if you cherish this principle?

With the aim of saving sentient beings, generate great compassion (maha-karuna).

Kumarajiva said: If you generate compassion without helping others, you are violating the original intention of compassion. You should generate compassion in order to help others. (Seng) Zhao said: The rise of great compassion is to save others. Therefore, compassion arises in me, and the whole world can benefit. (Zhu Dao) Sheng said: The root of compassion lies in thinking of the suffering of sentient beings in the heart, wanting to remove their suffering. If you take actual help as compassion, that is the greatest compassion.

With the aim of upholding the true Dharma (saddharma), generate joy (mudita).

Kumarajiva said: Ordinary people and...

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小乘則見眾生樂故起喜心。今欲令持正法故起喜心。心於法中生喜也。肇曰。欲令彼我俱持正法。喜以之生也。生曰。喜本欣彼得離非法。是意存法也。若以持正法為喜。喜之實者也。

以攝智慧行於舍心。

什曰。凡夫及小乘為舍怨親故行舍心。今欲令其為平等智慧一切舍離以行舍心。複次舍心中唯見眾生無分別想。同於無明。欲令其舍心中行智慧也。肇曰。小舍舍于怨親。大舍舍于萬有舍萬有者正智之性也。故行舍心以攝智慧。生曰。舍以舍憎愛為懷也。攝智慧慧無不攝也。若以無不攝慧為舍者。舍亦無不捨也。

以攝慳貪起檀波羅蜜以化犯戒起尸波羅蜜以無我法起羼提波羅蜜。

肇曰。忿生於我。無我無競。別本云。以無我法起忍。什曰。初行忍時則為我求福。習行既深則忘我而忍。複次若能即我無我則無受苦者。無受苦者故能無事不忍。若以無我行忍則其福無盡。譬如水中生火無能滅盡者也。

以離身心相。

什曰。遠離有二種。身棲事表名身遠離。心無累想名心遠離。于身心不著亦名為遠離也。

起毗梨耶波羅蜜。

肇曰。精進之相起于身心。而云離身心相者。其唯無相精進乎。

以菩提相起禪波羅蜜。

什曰。令其為佛道故以起禪。不為

【現代漢語翻譯】 現代漢語譯本 小乘修行者見到眾生快樂而生起歡喜心。現在（菩薩）希望眾生能夠持有正法，因此生起歡喜心。這是內心對於正法生起的歡喜。肇法師解釋說：『希望自己和他人都能持有正法，歡喜因此而生。』生法師解釋說：『歡喜的根本在於欣慰他人能夠脫離非法。』這是意念專注于正法。如果以持有正法為歡喜，這才是歡喜的真實意義。

以攝取智慧來實行舍心。

鳩摩羅什解釋說：『凡夫和小乘修行者爲了捨棄怨恨和親愛而實行舍心。現在（菩薩）希望他們爲了平等的智慧，一切都捨棄而實行舍心。』進一步說，在舍心中只見到眾生，沒有分別的念頭，這和無明相同。現在（菩薩）希望他們在舍心中實行智慧。肇法師解釋說：『小舍是捨棄怨恨和親愛，大舍是捨棄萬有。捨棄萬有，是真正智慧的本性。』因此實行舍心來攝取智慧。生法師解釋說：『舍是以捨棄憎恨和愛戀為宗旨。』攝取智慧，沒有智慧不能攝取的。如果以沒有不能攝取的智慧為舍，那麼舍也就沒有不能捨棄的。

以攝取慳吝和貪婪，生起檀波羅蜜（Dān Pāramitā，佈施波羅蜜）；以轉化犯戒的行為，生起尸波羅蜜（Śīla Pāramitā，持戒波羅蜜）；以無我之法，生起羼提波羅蜜（Kṣānti Pāramitā，忍辱波羅蜜）。

肇法師解釋說：『憤怒產生於我執。沒有我執就沒有爭競。』另一個版本說：『以無我之法生起忍辱。』鳩摩羅什解釋說：『最初實行忍辱時，是爲了自己求福。習行深入之後，就忘記了自我而忍辱。』進一步說，如果能夠認識到我即非我，就沒有承受痛苦的人。沒有承受痛苦的人，因此能夠無事不忍。如果以無我的精神實行忍辱，那麼他的福報就沒有窮盡。譬如在水中生火，沒有人能夠將它熄滅。

以遠離身心之相。

鳩摩羅什解釋說：『遠離有兩種。身體居住在遠離塵囂的地方，這叫做身遠離。心中沒有牽累的念頭，這叫做心遠離。對於身心不執著，也叫做遠離。

生起毗梨耶波羅蜜（Vīrya Pāramitā，精進波羅蜜）。

肇法師解釋說：『精進的相貌產生於身心。』而說遠離身心之相，這大概就是無相的精進吧。

以菩提之相生起禪波羅蜜（Dhyāna Pāramitā，禪定波羅蜜）。

鳩摩羅什解釋說：『讓他們爲了佛道而生起禪定，而不是爲了……』

【English Translation】 English version The Śrāvakas (小乘, Hearers) generate joy when they see beings happy. Now (Bodhisattvas) wish to cause beings to uphold the Correct Dharma, therefore they generate joy. This is the joy that arises in the mind towards the Dharma. Master Zhao explains: 'Wishing that both oneself and others uphold the Correct Dharma, joy arises from this.' Master Sheng explains: 'The root of joy lies in rejoicing that others are able to escape from what is not Dharma.' This is the intention focused on the Dharma. If upholding the Correct Dharma is taken as joy, then this is the true meaning of joy.

Using the gathering of wisdom to practice the mind of equanimity (舍心, upekṣā).

Kumārajīva explains: 'Ordinary people and Śrāvakas practice the mind of equanimity in order to abandon hatred and love. Now (Bodhisattvas) wish to cause them to practice the mind of equanimity by abandoning everything for the sake of equal wisdom.' Furthermore, in the mind of equanimity, only beings are seen, without any discriminating thoughts, which is the same as ignorance. Now (Bodhisattvas) wish them to practice wisdom in the mind of equanimity. Master Zhao explains: 'Small equanimity is abandoning hatred and love, great equanimity is abandoning all things. Abandoning all things is the nature of true wisdom.' Therefore, practice the mind of equanimity to gather wisdom. Master Sheng explains: 'Equanimity takes abandoning hatred and love as its aim.' Gathering wisdom, there is no wisdom that cannot be gathered. If taking wisdom that cannot not be gathered as equanimity, then equanimity also has nothing that cannot be abandoned.

Using the gathering of stinginess and greed, generate Dān Pāramitā (檀波羅蜜, Perfection of Giving); using the transformation of transgressing precepts, generate Śīla Pāramitā (尸波羅蜜, Perfection of Morality); using the Dharma of no-self, generate Kṣānti Pāramitā (羼提波羅蜜, Perfection of Patience).

Master Zhao explains: 'Anger arises from self-attachment. Without self-attachment, there is no contention.' Another version says: 'Using the Dharma of no-self, generate patience.' Kumārajīva explains: 'Initially practicing patience, it is for seeking blessings for oneself. After practicing deeply, one forgets oneself and practices patience.' Furthermore, if one can recognize that self is non-self, then there is no one who suffers. Because there is no one who suffers, therefore one can endure everything. If practicing patience with the spirit of no-self, then one's blessings will be inexhaustible. It is like creating fire in water, no one can extinguish it completely.

Using the separation from the characteristics of body and mind.

Kumārajīva explains: 'There are two kinds of separation. The body dwelling in a place far from the mundane is called physical separation. The mind having no entangling thoughts is called mental separation. Not being attached to body and mind is also called separation.

Generate Vīrya Pāramitā (毗梨耶波羅蜜, Perfection of Diligence).

Master Zhao explains: 'The appearance of diligence arises from body and mind.' But saying separation from the characteristics of body and mind, this is probably the diligence of no-appearance.

Using the characteristic of Bodhi (菩提, enlightenment) to generate Dhyāna Pāramitā (禪波羅蜜, Perfection of Meditation).

Kumārajīva explains: 'Causing them to generate meditation for the sake of the Buddha path, not for...'

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樂及受福。複次梵本中。菩提相亦名寂滅相。當爲此相起禪也。肇曰。菩提之相無定無亂。以此起禪。禪亦同相。

以一切智起般若波羅蜜。

什曰。欲令其標心大覺不為名利也。肇曰。在佛名一切智。在菩薩名般若。因果異名也。然一切智以無相為相。以此起般若。般若亦無相。因果雖異名其相不殊也。

教化眾生而起于空。

什曰。是棄眾生法也。當爲化眾生而起空也。肇曰。存眾生則乖空義。存空義則舍眾生。善通法相。虛空其懷。終日化眾生終日不乖空也。

不捨有為法而起無相。

什曰。無相則絕為。故誨令不捨也。肇曰。即有而無。故能起無相。即無而有。故能不捨。不捨故萬法兼備。起無故美惡齊旨也。

示現受生而起無作。

什曰。無作不作受生行也。無作則絕於受生。故誨令為示現而起無作也。肇曰。作謂造作生死也。為彼受生者非作生而受生也。是以大士受生常起無作。

護持正法起方便力。

什曰。無方便慧則取相。取相則壞正法。有方便慧則無取相。無取相則是持正法。

以度眾生起四攝法。

肇曰。非方便無以護正法。非四攝無以濟群生。

以敬事一切起除慢法于身命財起三堅法於六念中起思念法。

【現代漢語翻譯】 現代漢語譯本 樂及受福。（梵本中，菩提相（Bodhi-laksana，覺悟的相）也稱為寂滅相（Śūnyatā-laksana，空寂涅槃的相）。應當以此相來修習禪定。）肇法師說：『菩提之相，無定無亂。以此來修習禪定，禪定之相也與菩提之相相同。』 以一切智（Sarvajñāna，佛陀所證知的一切智慧）來修習般若波羅蜜（Prajñāpāramitā，通過智慧到達彼岸）。 鳩摩羅什（Kumārajīva）說：『這是爲了使其標心於大覺，不為名利所動。』肇法師說：『在佛處名為一切智，在菩薩處名為般若。因果不同，名稱也不同。然而，一切智以無相為相，以此來修習般若。般若也是無相的。因果雖然名稱不同，其相卻不差異。』 教化眾生而起于空（Śūnyatā，空性）。 鳩摩羅什說：『這是捨棄眾生之法。應當爲了教化眾生而修習空性。』肇法師說：『執著眾生則違背空義，執著空義則捨棄眾生。善於通達法相，心懷虛空，終日教化眾生，終日不違背空性。』 不捨有為法（Saṃskṛta-dharma，因緣和合的法）而起無相（Animitta，無相）。 鳩摩羅什說：『無相則斷絕有為。所以教誨不要捨棄有為法。』肇法師說：『即有而無，所以能生起無相。即無而有，所以能不捨棄有為法。不捨棄，所以萬法兼備。生起無相，所以美與惡都指向同一真理。』 示現受生而起無作（Anabhisaṃskāra，無造作）。 鳩摩羅什說：『無作是不造作受生之行。無作則斷絕受生。所以教誨爲了示現而生起無作。』肇法師說：『作，是指造作生死。為那些受生者，不是造作生而受生。因此，大士受生，常生起無作。』 護持正法（Saddharma，真正的佛法）而生起方便力（Upāya-bala，善巧方便的力量）。 鳩摩羅什說：『沒有方便智慧，就會執取相。執取相就會破壞正法。有方便智慧，就不會執取相。不執取相，就是護持正法。』 以度眾生而生起四攝法（Catur-saṃgrahavastu，四種攝受眾生的方法）。 肇法師說：『沒有方便，就無法護持正法。沒有四攝法，就無法救濟眾生。』 以恭敬一切眾生而生起去除我慢之法，對於身命財產生起三種堅固之法，在六念（Ṣaḍ-anusmṛti，六種憶念）中生起思念之法。

【English Translation】 English version 'Rejoicing and receiving blessings.' Furthermore, in the Sanskrit version, the characteristic of Bodhi (Bodhi-laksana, the characteristic of enlightenment) is also called the characteristic of quiescence (Śūnyatā-laksana, the characteristic of emptiness and extinction). One should cultivate meditation based on this characteristic. Master Zhao said, 'The characteristic of Bodhi is neither fixed nor chaotic. Using this to cultivate meditation, the characteristic of meditation is also the same as the characteristic of Bodhi.' 'Using all-knowing wisdom (Sarvajñāna, the all-knowing wisdom attained by the Buddha) to cultivate Prajñāpāramitā (Prajñāpāramitā, reaching the other shore through wisdom).' Kumārajīva said, 'This is to make their minds aspire to great enlightenment and not be moved by fame and gain.' Master Zhao said, 'In the Buddha, it is called all-knowing wisdom; in the Bodhisattva, it is called Prajñā. The cause and effect are different, and the names are also different. However, all-knowing wisdom takes no-form as its form. Using this to cultivate Prajñā, Prajñā is also without form. Although the cause and effect have different names, their characteristics are not different.' 'Teaching and transforming sentient beings and arising from emptiness (Śūnyatā, emptiness).' Kumārajīva said, 'This is abandoning the dharma of sentient beings. One should cultivate emptiness for the sake of transforming sentient beings.' Master Zhao said, 'Clinging to sentient beings contradicts the meaning of emptiness; clinging to the meaning of emptiness abandons sentient beings. Being skilled in understanding the characteristics of dharmas, embracing emptiness in one's heart, transforming sentient beings all day long without contradicting emptiness.' 'Not abandoning conditioned dharmas (Saṃskṛta-dharma, dharmas arising from conditions) and arising from no-form (Animitta, without form).' Kumārajīva said, 'No-form cuts off conditioned existence. Therefore, he instructs not to abandon it.' Master Zhao said, 'Being in existence and yet without, one can arise from no-form. Being without and yet in existence, one can not abandon. Not abandoning, all dharmas are fully equipped. Arising from no-form, beauty and ugliness point to the same truth.' 'Manifesting birth and arising from non-action (Anabhisaṃskāra, without effort).' Kumārajīva said, 'Non-action is not performing the act of being born. Non-action cuts off birth. Therefore, he instructs to arise from non-action for the sake of manifestation.' Master Zhao said, 'Action refers to creating birth and death. For those who are born, it is not creating birth and then being born. Therefore, great beings, when taking birth, always arise from non-action.' 'Protecting and upholding the true Dharma (Saddharma, the true Buddha-dharma) and arising from the power of skillful means (Upāya-bala, the power of skillful means).' Kumārajīva said, 'Without the wisdom of skillful means, one will grasp at forms. Grasping at forms will destroy the true Dharma. With the wisdom of skillful means, one will not grasp at forms. Not grasping at forms is upholding the true Dharma.' 'Using the deliverance of sentient beings to arise from the four means of attraction (Catur-saṃgrahavastu, the four methods of embracing sentient beings).' Master Zhao said, 'Without skillful means, there is no way to protect the true Dharma. Without the four means of attraction, there is no way to save sentient beings.' 'By revering all beings, one cultivates the method of eliminating arrogance; regarding body, life, and wealth, one cultivates the three firm practices; within the six recollections (Ṣaḍ-anusmṛti, six kinds of mindfulness), one cultivates the practice of contemplation.'

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肇曰。唸佛法僧施戒天六念也。

於六和敬起質直心。

什曰。欲令眾和要由六法。一以慈心起身業。二以慈心起口業。三以慈心起意業。四若得食時減缽中飯供養上座一人下座二人。五持戒清凈。六漏盡智慧。若行此六法則眾常和順無有乖諍。昔有二眾共行諍。佛因是說六和敬也。肇曰。以慈心起身口意業為三也。四若得重養與人共之。五持戒清凈。六修漏盡慧。非直心無以具六法。非六法無以和群眾。群眾不和非敬順之道也。

正行善法起于凈命。

肇曰。凡所行善不以邪心為命。

心凈歡喜起近賢聖不憎惡人起調伏心。

肇曰。近聖生凈喜。見惡無憎心。

以出家法起于深心。

什曰。出家則能深入佛法具行凈戒。肇曰。出家之法非淺心所能弘也。

以如說行起于多聞。

肇曰。聞不能行非多聞也。

以無諍法起空閑處。

什曰。與物無逆又不乖法是名無諍。當爲此而起閑居也。肇曰。忿競生乎眾聚。無諍出乎空閑也。

趣向佛慧起于宴坐。

肇曰。佛慧深遠。非定不趣。

解眾生縛起修行地。

什曰。謂修禪定道品法也。當爲兼解眾縛起修行地。不應自為而修行也。肇曰。己行不修安能解彼矣。

【現代漢語翻譯】 現代漢語譯本： 肇法師說：『唸佛（Buddha，覺悟者）、念法（Dharma，佛法）、念僧（Sangha，僧團）、佈施、持戒、念天，這被稱為六念。』 以六和敬（六種促進僧團和諧的方法）為基礎，生起正直的心。 鳩摩羅什法師說：『想要使大眾和合，必須依靠六種方法。第一，以慈悲心發起身業（身體的行為）。第二，以慈悲心發起口業（言語的行為）。第三，以慈悲心發起意業（思想的行為）。第四，如果得到食物，從缽中分出飯食供養上座一人，下座二人。第五，持戒清凈。第六，漏盡智慧（斷除煩惱的智慧）。如果奉行這六種方法，那麼大眾常常和順，沒有乖戾爭執。』過去有兩個僧團共同修行時發生爭執，佛陀因此宣說了六和敬。肇法師說：『以慈悲心發起身口意業，這是三種。第四，如果得到貴重的供養，與人共同分享。第五，持戒清凈。第六，修習漏盡慧。』沒有正直的心，就無法具備這六種方法；沒有這六種方法，就無法使大眾和合。大眾不和合，就不是恭敬順從的道理。 以正當的行為和善良的法，來維持清凈的生命。 肇法師說：『凡是所做的善事，不以邪惡的心來維持生命。』 心清凈而生歡喜，親近賢聖，不憎恨厭惡之人，生起調伏（煩惱）的心。 肇法師說：『親近聖賢產生清凈的歡喜，見到惡人不生憎恨之心。』 以出家（放棄世俗生活）的法，生起深刻的心。 鳩摩羅什法師說：『出家就能深入佛法，具足奉行清凈的戒律。』肇法師說：『出家的方法，不是淺薄的心所能弘揚的。』 以如實所說的教法去實行，來自於廣博的聞法。 肇法師說：『聽聞卻不能實行，不能算是多聞。』 以沒有爭訟的法，安住于空閑之處。 鳩摩羅什法師說：『與外物沒有牴觸，又不違背佛法，這叫做無諍。應當爲了這個而安住于閑居。』肇法師說：『忿怒爭競產生於人群聚集之處，沒有爭訟出於空閑之處。』 趣向佛陀的智慧，來自於安靜的禪坐。 肇法師說：『佛陀的智慧深遠，不通過禪定無法趨近。』 解脫眾生的束縛，來自於修行之地。 鳩摩羅什法師說：『指修習禪定和道品之法。應當爲了兼顧解脫眾生的束縛而開始修行，不應該只爲了自己而修行。』肇法師說：『自己尚未修行好，怎麼能解脫他人呢？』

【English Translation】 English version: Zhao said: 'Recollection of the Buddha (Buddha, the awakened one), recollection of the Dharma (Dharma, the teachings), recollection of the Sangha (Sangha, the monastic community), generosity, moral discipline, and recollection of the Devas (Devas, celestial beings) are called the six recollections.' Based on the six harmonies (six ways to promote harmony in the Sangha), generate a straightforward mind. Kumarajiva said: 'If you want to harmonize the assembly, you must rely on six methods. First, generate bodily karma (actions of the body) with a compassionate mind. Second, generate verbal karma (actions of speech) with a compassionate mind. Third, generate mental karma (actions of the mind) with a compassionate mind. Fourth, if you get food, reduce the rice in the bowl to offer one senior monk and two junior monks. Fifth, maintain pure precepts. Sixth, exhaustible wisdom (wisdom that eliminates afflictions). If you practice these six methods, then the assembly will always be harmonious and there will be no quarrels.' In the past, two communities were practicing together and there was a dispute, so the Buddha spoke of the six harmonies. Zhao said: 'Generating bodily, verbal, and mental karma with a compassionate mind is three. Fourth, if you get a valuable offering, share it with others. Fifth, maintain pure precepts. Sixth, cultivate exhaustible wisdom.' Without a straightforward mind, it is impossible to have these six methods; without these six methods, it is impossible to harmonize the assembly. If the assembly is not harmonious, it is not the way of respect and obedience. Maintain a pure life with righteous conduct and good Dharma. Zhao said: 'All good deeds should not be done with an evil mind to maintain life.' The mind is pure and joyful, close to the wise and holy, not hating evil people, and generating a mind of taming (afflictions). Zhao said: 'Being close to the saints produces pure joy, and seeing evil does not produce hatred.' With the Dharma of renunciation (leaving the secular life), generate a profound mind. Kumarajiva said: 'Renunciation can deeply enter the Buddha-Dharma and fully practice pure precepts.' Zhao said: 'The Dharma of renunciation cannot be promoted by a shallow mind.' Practicing according to what is said comes from extensive hearing of the Dharma. Zhao said: 'Hearing but not practicing cannot be considered extensive hearing.' With the Dharma of non-contention, dwell in a secluded place. Kumarajiva said: 'Not conflicting with things and not violating the Dharma is called non-contention. One should dwell in seclusion for this reason.' Zhao said: 'Anger and contention arise in gatherings, and non-contention comes from seclusion.' Approaching the wisdom of the Buddha comes from quiet meditation. Zhao said: 'The wisdom of the Buddha is profound, and cannot be approached without meditation.' Liberating the bonds of sentient beings comes from the place of practice. Kumarajiva said: 'It refers to the practice of meditation and the factors of enlightenment. One should begin practicing to liberate the bonds of sentient beings, and should not practice only for oneself.' Zhao said: 'If one has not cultivated oneself well, how can one liberate others?'

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以具相好及凈佛土起福德業。

什曰。一切善法分為二業。謂福德慧明業也。六度中前三度屬福德。后三度屬慧明。二業具足必至佛道。譬如兩輪能有所至。福德業則致相好凈土諸果報也。慧明業得一切智業者也。

知一切眾生心念如應說法起于智業。

肇曰。大乘萬行分為二業。以智為行標故別立智業。諸行隨從故總立德業。凡所修立非一業所成。而眾經修相凈土系以德業。知念說法系以智業。此蓋取其功用之所多耳。未始相無也。

知一切法不取不捨入一相門起于慧業。

肇曰。決定審理謂之智造心分別謂之慧。上決眾生念定諸法相然後說法。故系之以智。今造心分別法相令入一門。故系之以慧也。別本云。智業慧業。什曰。二業中慧明勝。故有二種分別。內自見法名為慧。外為眾生知其心相決定不疑而為說法名為智也。

斷一切煩惱。

什曰。即慧明業也。

一切障閡。

什曰。還總福德慧明二業。二業具則罪閡悉除。下二句亦總二業也。

一切不善法起一切善業。

肇曰。無善不修故無惡不斷也。

以得一切智慧一切善法起於一切助佛道法。

什曰。佛法有二種。一者世間二者出世間。出世者名為助佛道法也。肇

【現代漢語翻譯】 現代漢語譯本 以具足莊嚴的相好和清凈的佛土來發起福德之業。

鳩摩羅什（Kumārajīva）說：一切善法分為兩種業，即福德和慧明之業。六度（paramita）中，前三度（佈施、持戒、忍辱）屬於福德，后三度（精進、禪定、般若）屬於慧明。兩種業都具足，必定能到達佛道。譬如車子的兩個輪子都能到達目的地。福德之業能帶來相好莊嚴、清凈佛土等果報。慧明之業能獲得一切智慧。

知曉一切眾生的心念，如其所應地說法，從而發起智業。

僧肇（Sengzhao）說：大乘（Mahayana）的萬行分為兩種業。因為智慧是行為的標桿，所以特別設立智業。各種行為都隨從於智慧，所以總稱為德業。凡是所修立的，都不是一種業所能成就的。而各種經典中，修相好和清凈佛土都與德業相關聯，知曉眾生心念並說法與智業相關聯。這大概是選取其功用之所長罷了，並非兩者之間毫無關聯。

知曉一切法，不執取也不捨棄，進入一相之門，從而發起慧業。

僧肇說：決定審理稱為智，造作心分別稱為慧。上面是先決斷眾生的心念，審定諸法的相狀，然後說法，所以與智相關聯。現在是造作心分別法相，使之進入一相之門，所以與慧相關聯。另一個版本說：智業和慧業。鳩摩羅什說：兩種業中，慧明更為殊勝，所以有兩種分別。內心自己見到法稱為慧，對外為眾生知曉其心相，決定無疑地為他們說法，稱為智。

斷除一切煩惱。

鳩摩羅什說：這就是慧明之業。

一切障礙。

鳩摩羅什說：還是總括福德和慧明兩種業。兩種業都具足，那麼罪障都會消除。下面兩句也是總括兩種業。

一切不善法，發起一切善業。

僧肇說：沒有不修的善，所以沒有不斷的惡。

以獲得一切智慧和一切善法，發起一切助益佛道之法。

鳩摩羅什說：佛法有兩種，一種是世間的，一種是出世間的。出世間的稱為助益佛道之法。僧肇

【English Translation】 English version To initiate meritorious deeds with the possession of excellent marks and pure Buddha lands.

Kumārajīva said: All good dharmas are divided into two types of karma: meritorious karma and wisdom karma. Among the Six Perfections (paramita), the first three (generosity, morality, patience) belong to meritorious karma, and the last three (diligence, meditation, wisdom) belong to wisdom karma. Having both types of karma complete will surely lead to the path of Buddhahood. It is like two wheels that can reach a destination. Meritorious karma leads to the fruits of excellent marks and pure lands. Wisdom karma obtains the karma of all wisdom.

Knowing the thoughts of all sentient beings and teaching the Dharma accordingly, thus initiating wisdom karma.

Sengzhao said: The myriad practices of Mahayana are divided into two types of karma. Because wisdom is the standard of practice, wisdom karma is established separately. All practices follow wisdom, so they are collectively called meritorious karma. Whatever is cultivated is not accomplished by one type of karma alone. In various sutras, cultivating excellent marks and pure lands is associated with meritorious karma, while knowing the thoughts of sentient beings and teaching the Dharma is associated with wisdom karma. This is probably because it emphasizes the predominant function, but it does not mean that there is no connection between the two.

Knowing all dharmas, neither grasping nor abandoning, entering the gate of one aspect, thus initiating wisdom karma.

Sengzhao said: Decisive and thorough reasoning is called wisdom (智, zhi), creating mental distinctions is called discernment (慧, hui). Above, it is first deciding the thoughts of sentient beings, determining the characteristics of all dharmas, and then teaching the Dharma, so it is associated with wisdom. Now, it is creating mental distinctions of the characteristics of dharmas, causing them to enter the gate of one aspect, so it is associated with discernment. Another version says: wisdom karma and discernment karma. Kumārajīva said: Among the two types of karma, discernment is more superior, so there are two types of distinctions. Internally seeing the Dharma oneself is called discernment, externally knowing the minds of sentient beings and teaching them the Dharma with certainty is called wisdom.

Cutting off all afflictions.

Kumārajīva said: This is wisdom karma.

All obstacles.

Kumārajīva said: This still encompasses both meritorious karma and wisdom karma. Having both types of karma complete, then all sins and obstacles will be eliminated. The following two sentences also encompass both types of karma.

All unwholesome dharmas, initiating all wholesome karmas.

Sengzhao said: There is no good that is not cultivated, so there is no evil that is not cut off.

By obtaining all wisdom and all wholesome dharmas, initiating all dharmas that aid the path to Buddhahood.

Kumārajīva said: There are two types of Buddha-dharma: one is worldly, and the other is supramundane. The supramundane is called the dharma that aids the path to Buddhahood. Sengzhao

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曰一切智慧即智業也。一切善法即德業也。助佛道法大乘諸無漏法也。智德二業非有漏之所成。成之者必由助佛道法也。生曰。若盡以一切智慧一切善法為助佛道之法者。法施會必辦矣。

如是善男子是為法施之會。

肇曰。若能備上諸法。則冥潤無涯。其為會也不止一方。其為施也不止形骸。不止形骸故妙存濟神。不止一方故其會彌綸。斯可謂大施。可謂大會矣。

若菩薩住是法施會者為大施主。

生曰。無不與大之極。

亦為一切世間福田。

什曰。若行財施但名施主不名福田。若行法施亦名施主又名福田。肇曰。福田。謂人種福於我。我無穢行之稊稗。人獲無量之果報。福田也。生曰。施主易。受施難也。要當德必能福然後是耳。

世尊維摩詰說是法時婆羅門眾中二百人。

什曰。既用其禮法。亦以其有福德智慧故以為坐之宗主也。

皆發阿耨多羅三藐三菩提心我時心得清凈。

肇曰。心累悉除得清凈信也。

嘆未曾有稽首禮維摩詰足即解瓔珞價直百千以上之。

生曰。七日施而此物在者。最所重也。而以上維摩詰者。現崇法施情也。

不肯取。

什曰。本來意為說法故。亦為譏財施故。懷此二心。所以不受者也。

【現代漢語翻譯】 現代漢語譯本： 問：一切智慧就是智業嗎？一切善法就是德業嗎？ 答：是輔助佛道之法，是大乘的無漏之法。智慧和德行這兩種事業，不是有漏之法所能成就的。能成就它們的，必定是依靠輔助佛道的法。 生肇法師問：如果完全以一切智慧、一切善法作為輔助佛道的法，那麼法施之會必定能夠辦成。

像這樣的善男子，就是法施之會。

僧肇法師說：如果能夠具備以上各種法，那麼暗中的滋潤就沒有邊際。這樣的聚會，不侷限於一個地方；這樣的佈施，不侷限於有形的身體。不侷限於有形的身體，所以能夠巧妙地保全濟助精神；不侷限於一個地方，所以這樣的聚會遍佈各處。這可以稱作大施，可以稱作大會了。

如果菩薩安住于這種法施之會，就是大施主。

生肇法師說：沒有什麼不是給予到最大的程度。

也是一切世間的福田。

鳩摩羅什法師說：如果只是進行財施，只能稱為施主，不能稱為福田。如果進行法施，既可以稱為施主，又可以稱為福田。 僧肇法師說：福田，是指人們在我這裡種福。我沒有污穢行為的雜草，人們就能獲得無量的果報，這就是福田的含義。 生肇法師說：做施主容易，接受佈施很難。一定要道德能夠帶來福報，然後才能接受佈施。

世尊，維摩詰（Vimalakirti，一位在家菩薩的名字）在宣說這種法的時候，婆羅門（Brahman，古印度僧侶階層）大眾中有二百人。

鳩摩羅什法師說：維摩詰既使用婆羅門的禮法，又因為他有福德和智慧，所以被認為是座位上的宗主。

都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），我當時內心得到了清凈。

僧肇法師說：心中的累贅全部消除，得到了清凈的信心。

讚歎從未有過的事情，叩頭頂禮維摩詰的腳，隨即解下瓔珞（necklace，一種裝飾品），價值超過百千兩黃金，獻給維摩詰。

生肇法師說：七天佈施而這件東西還在，說明這是他們最珍重的東西。用它來獻給維摩詰，是表現他們崇尚法施的情意。

維摩詰不肯接受。

鳩摩羅什法師說：維摩詰本來是爲了說法的緣故，也是爲了譏諷財施的緣故。懷著這兩種心，所以不接受他們的瓔珞。

【English Translation】 English version: Question: Is all wisdom the same as the karma of wisdom? Is all good dharma the same as the karma of virtue? Answer: They are the methods that aid the path of the Buddha, the unconditioned dharmas of the Mahayana. The two karmas of wisdom and virtue cannot be achieved by conditioned dharmas. Those who achieve them must rely on the methods that aid the path of the Buddha. Master Sengzhao asked: If all wisdom and all good dharmas are used entirely as methods to aid the path of the Buddha, then the Dharma-giving assembly will surely be accomplished.

Such a good man is a Dharma-giving assembly.

Master Sengzhao said: If one can possess all the above dharmas, then the hidden nourishment will be boundless. Such an assembly is not limited to one place; such giving is not limited to the physical body. Not limited to the physical body, it can subtly preserve and aid the spirit; not limited to one place, its assembly pervades everywhere. This can be called great giving, a great assembly.

If a Bodhisattva dwells in such a Dharma-giving assembly, he is a great benefactor.

Master Shengzhao said: There is nothing that is not given to the greatest extent.

He is also a field of merit for all the world.

Kumarajiva said: If one only performs material giving, he is only called a benefactor, not a field of merit. If one performs Dharma-giving, he is both a benefactor and a field of merit. Master Sengzhao said: A field of merit means that people plant blessings in me. I have no weeds of defiled actions, and people can obtain immeasurable rewards. This is the meaning of a field of merit. Master Shengzhao said: It is easy to be a benefactor, but difficult to receive giving. One must have virtue that can bring blessings before one can receive giving.

World Honored One, when Vimalakirti (Vimalakirti, the name of a lay Bodhisattva) was expounding this Dharma, two hundred people among the Brahman (Brahman, the priestly class in ancient India) assembly.

Kumarajiva said: Vimalakirti used the Brahmanical rites and was considered the master of the seat because of his blessings, virtues, and wisdom.

All generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, the mind of unsurpassed, right, and perfect enlightenment), and at that time, my mind became pure.

Master Sengzhao said: All the burdens in the heart were removed, and pure faith was obtained.

They praised what had never happened before, prostrated and bowed at Vimalakirti's feet, and then took off their necklaces (necklace, an ornament), worth more than hundreds of thousands of gold, and offered them to Vimalakirti.

Master Shengzhao said: The fact that this item was still present after seven days of giving shows that it was the most precious thing to them. Offering it to Vimalakirti shows their respect for Dharma-giving.

Vimalakirti refused to accept them.

Kumarajiva said: Vimalakirti's original intention was for the sake of expounding the Dharma and also for the sake of criticizing material giving. Holding these two intentions, he did not accept their necklaces.

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我言居士愿必納受隨意所與維摩詰乃受瓔珞分作二分持一分施此會中一最下乞人持一分奉彼難勝如來。

肇曰。上直進以法施。未等致施之心。故施極上窮下。明施心平等。以成善德為施之意也。

一切眾會皆見光明國土難勝如來。

什曰。以彼佛威德殊勝國土清凈。將欲發起眾會令生勝求。故先奉施后使其見也。

又見珠瓔在彼佛上變成四柱寶臺。

什曰。為善德現將來果報如此之妙也。

四面嚴飾不相障蔽。

生曰。分作二分者欲以明等也。現神力驗法施也。

變成四柱寶臺。豈財施能為之乎。是法施會然也。故能無不周耳。

時維摩詰現神變已作是言若施主等心施一最下乞人猶如如來福田之相。

什曰。施佛以地勝故心濃。施貧以地苦故悲深。是以福田同相致報一也。

無所分別等於大悲不求果報是則名曰具足法施。

肇曰。若能齊尊卑一行報以平等悲而為施者。乃具足法施耳。生曰。用心如此非財之施也。乃所以具足法施會也。

城中一最下乞人見是神力聞其所說皆發阿耨多羅三藐三菩提心故我不任詣彼問疾如是諸菩薩各各向佛說其本緣稱述維摩詰所言皆曰不任詣彼問疾。

肇曰。三萬二千菩薩皆說不任之緣

【現代漢語翻譯】 現代漢語譯本： 我說，居士的願望必定會被採納，可以隨意給予。於是維摩詰接受了瓔珞（一種珠玉串成的裝飾品），將其分成兩份，拿出一份施捨給這次集會中最貧窮的乞丐，另一份奉獻給難勝如來（佛名）。

肇曰：前面直接用法施，還沒有平等施捨的心。所以施捨給最尊貴的人，也施捨給最卑賤的人，是爲了表明施捨的心是平等的，以成就善德作為施捨的意義。

所有與會大眾都看見光明國土和難勝如來。

什曰：因為那位佛的威德殊勝，國土清凈，想要發起大眾，令他們生起殊勝的追求，所以先奉獻施捨，然後讓他們看見。

又看見珠瓔在那位佛的上方變成四根柱子的寶臺。

什曰：這是爲了顯示善德將來會得到如此美妙的果報。

四面裝飾華麗，互不遮擋。

生曰：分成兩份，是爲了表明平等。展現神力，驗證法施。

變成四根柱子的寶臺，難道是財施能夠做到的嗎？這是法施所成就的。所以能夠無所不周。

這時，維摩詰展現神變之後，這樣說道：如果施主以平等的心施捨給一個最貧窮的乞丐，就如同施捨給如來福田一樣。

什曰：施捨給佛，因為地勝的緣故，心意濃厚。施捨給貧窮的人，因為地苦的緣故，悲憫之心深切。因此，福田的相貌相同，所得到的果報也是一樣的。

沒有分別，等同於大悲，不求果報，這就叫做具足法施。

肇曰：如果能夠以平等的大悲心對待尊貴和卑賤的人，並以此而施捨，那就是具足法施了。生曰：用心如此，就不是財物上的施捨了。這才是具足法施的集會。

城中一個最貧窮的乞丐，看見這種神力，聽聞這些話語，都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。所以我不勝任去那裡問候疾病。像這樣，各位菩薩各自向佛述說自己的本緣，稱述維摩詰所說的話，都說不勝任去那裡問候疾病。

肇曰：三萬二千位菩薩都說了不勝任的緣由。

【English Translation】 English version: I said that the layman's wish will surely be accepted, and he can give as he pleases. Thereupon, Vimalakirti accepted the necklace (a decoration made of strung pearls and jade), divided it into two parts, gave one part to the poorest beggar in the assembly, and offered the other part to the Tathagata (another name for Buddha) named Durnirjaya.

Zhao said: Previously, he directly practiced Dharma giving, without yet having a mind of equal giving. Therefore, he gives to the most honorable and also to the most humble, in order to show that the mind of giving is equal, and to take the accomplishment of virtuous deeds as the meaning of giving.

All those assembled saw the Land of Light and the Tathagata Durnirjaya.

Shi said: Because that Buddha's majestic virtue is extraordinary and the land is pure, he wants to inspire the assembly and cause them to generate a superior pursuit. Therefore, he first offers the giving and then lets them see it.

They also saw the pearl necklace above that Buddha transforming into a jeweled platform with four pillars.

Shi said: This is to show that virtuous deeds will receive such wonderful rewards in the future.

The four sides are adorned magnificently, without obstructing each other.

Sheng said: Dividing it into two parts is to show equality. Displaying divine power is to verify Dharma giving.

Transforming into a jeweled platform with four pillars, could this be achieved by material giving? This is what Dharma giving accomplishes. Therefore, it can be all-encompassing.

At this time, after Vimalakirti displayed his divine transformation, he said this: If a donor gives to the poorest beggar with an equal mind, it is like giving to the field of merit of the Tathagata.

Shi said: Giving to the Buddha, because the ground is superior, the intention is strong. Giving to the poor, because the ground is bitter, the compassion is deep. Therefore, the appearance of the field of merit is the same, and the rewards received are also the same.

Without discrimination, equal to great compassion, not seeking reward, this is called complete Dharma giving.

Zhao said: If one can treat the honorable and the humble with equal great compassion and give in this way, then that is complete Dharma giving. Sheng said: With such intention, it is not giving in terms of material things. This is the assembly for complete Dharma giving.

The poorest beggar in the city, seeing this divine power and hearing these words, all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). Therefore, I am not capable of going there to inquire about illness. In this way, each of the Bodhisattvas told the Buddha their own reasons, praising what Vimalakirti said, and all said they were not capable of going there to inquire about illness.

Zhao said: Thirty-two thousand Bodhisattvas all stated the reasons for their inability.

---

。文不備載之耳。

注維摩詰經卷第四 大正藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第五

後秦釋僧肇選

文殊師利問疾品第五

爾時佛告文殊師利。

肇曰。文殊師利秦言妙德。經曰。已曾成佛名曰龍種尊也。

汝行詣維摩詰問疾文殊師利白佛言世尊彼上人者難為酬對。

什曰。言乃超出我上。豈直諸賢。此蓋深往之情耳。豈其實哉。肇曰。三萬二千何必不任。文殊師利何必獨最。意謂至人變謀無方隱顯殊跡。故迭為修短應物之情耳。孰敢定其優劣辯其得失乎。文殊將適群心而奉使命。故先嘆凈名之德以生眾會難遭之想也。其人道尊難為酬對。為當承佛聖旨行問疾耳。

深達實相。

肇曰。實相難測。而能深達。

善說法要。

什曰。此文不便。依經本應言以要言說法。謂能簡要之言折繁理也。肇曰。善以約言而舉多義。美其善得說法之要趣也。

辯才無滯智慧無閡。

肇曰。辭辯圓應而無滯。智慧周通而無閡。

一切菩薩法式悉知。

什曰。謂神通變化諸威儀也。

諸佛秘藏無不得入。

什曰。如密跡經說身口意是也。肇曰。近知菩薩之儀式。遠入諸佛之秘藏。秘

【現代漢語翻譯】 現代漢語譯本：文中沒有全部記載罷了。

《注維摩詰經》卷第四 大正藏第 38 冊 No. 1775 《注維摩詰經》

《注維摩詰經》卷第五

後秦 釋僧肇 選

文殊師利問疾品第五

爾時，佛告訴文殊師利（Manjusri，意為妙德）。

僧肇說：文殊師利（Manjusri）在秦地的說法是妙德。經書上說：『他已經成佛，名為龍種尊』。

『你前去探望維摩詰（Vimalakirti）的病情。』文殊師利（Manjusri）對佛說：『世尊，那位上人很難應對。』

什曰：他的言論超出我之上，豈止是各位賢者。這大概是深深敬佩之情罷了，難道是真的嗎？僧肇說：三萬二千位菩薩，難道都不勝任嗎？文殊師利（Manjusri）難道是獨一無二的嗎？我的意思是，至人隨機應變，沒有固定的模式，隱顯的行跡各不相同，所以才輪流展現長處和短處，以適應事物的情況罷了。誰敢斷定他們的優劣，辨別他們的得失呢？文殊（Manjusri）將要順應大眾的心意而奉行使命，所以先讚歎維摩詰（Vimalakirti）的德行，以引發大眾難得一遇的想法。他認為維摩詰（Vimalakirti）道行尊貴，難以應對，只是爲了奉承佛的聖旨去探望病情罷了。

深刻通達實相。

僧肇說：實相難以測度，而他能夠深刻通達。

善於宣講佛法的要義。

什曰：這段文字不太順暢。按照經書原本，應該說『以要言說法』，意思是能夠用簡要的言辭來剖析繁複的道理。僧肇說：善於用簡約的言辭來概括多重含義，讚美他善於掌握說法的要領。

辯才無礙，智慧通達。

僧肇說：言辭辯論圓融順暢而沒有阻礙，智慧周遍通達而沒有隔閡。

一切菩薩的法式全部知曉。

什曰：指的是神通變化等各種威儀。

諸佛的秘密藏全部能夠進入。

什曰：如《密跡經》所說的身口意三密。僧肇說：近處知曉菩薩的儀式，遠處進入諸佛的秘藏。秘

【English Translation】 English version: It is just that not everything is recorded in the text.

Commentary on the Vimalakirti Sutra, Volume 4 Taisho Tripitaka Volume 38, No. 1775, Commentary on the Vimalakirti Sutra

Commentary on the Vimalakirti Sutra, Volume 5

Selected by Monk Zhao of the Later Qin Dynasty

Chapter 5: Manjusri Inquires After Illness

At that time, the Buddha told Manjusri (Manjusri, meaning Wonderful Virtue).

Zhao said: Manjusri (Manjusri) is called Wonderful Virtue in the Qin region. The sutra says: 'He has already become a Buddha named Dragon Seed Venerable.'

'You go to visit Vimalakirti (Vimalakirti) to inquire about his illness.' Manjusri (Manjusri) said to the Buddha: 'World Honored One, that superior person is difficult to deal with.'

Shi said: His words surpass me, not just the worthy ones. This is probably a deep feeling of admiration, is it really true? Zhao said: Are thirty-two thousand Bodhisattvas not competent? Is Manjusri (Manjusri) unique? My meaning is that the perfect person adapts to circumstances, has no fixed pattern, and the traces of concealment and manifestation are different, so they take turns to show strengths and weaknesses to adapt to the situation of things. Who dares to determine their merits and demerits, and distinguish their gains and losses? Manjusri (Manjusri) is about to follow the wishes of the public and carry out the mission, so he first praises the virtue of Vimalakirti (Vimalakirti) to arouse the idea of a rare encounter among the public. He believes that Vimalakirti (Vimalakirti)'s Taoist practice is noble and difficult to deal with, just to flatter the Buddha's holy will to visit the illness.

Deeply understands the true nature.

Zhao said: The true nature is difficult to measure, but he can deeply understand it.

Good at expounding the essentials of the Dharma.

Shi said: This text is not smooth. According to the original sutra, it should be said 'to explain the Dharma with essential words', which means to be able to analyze complex principles with concise words. Zhao said: He is good at summarizing multiple meanings with concise words, praising him for being good at grasping the essentials of Dharma teaching.

Eloquence is unobstructed, and wisdom is unhindered.

Zhao said: Words and arguments are perfect and smooth without hindrance, and wisdom is comprehensive and unobstructed.

Knows all the rules of all Bodhisattvas.

Shi said: Refers to various majestic behaviors such as supernatural powers and transformations.

All the secret treasures of the Buddhas can be entered.

Shi said: Such as the three secrets of body, speech, and mind mentioned in the Secret Trace Sutra. Zhao said: Nearby, he knows the rituals of Bodhisattvas, and far away, he enters the secret treasures of the Buddhas. Secret

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藏謂佛身口意秘密之藏。

降伏眾魔。

肇曰。眾魔四魔。

遊戲神通。

什曰。神通變化是為游引物。於我非真故名戲也。複次神通雖大。能者易之。於我無難。猶如戲也。亦云。于神通中善能入住出自在無礙。肇曰。游通化人。以之自娛。

其慧方便皆已得度。

肇曰。窮智用盡權道故稱度也。

雖然當承佛聖旨詣彼問疾。

肇曰。其德若此。非所堪對。當承佛聖旨然後行耳。

於是眾中諸菩薩大弟子釋梵四天王等咸作是念今二大士文殊師利維摩詰共談必說妙法即時八千菩薩五百聲聞。

什曰。餘聲聞專以離苦為心。不求深法故不同舉耳。五百弟子智慧深入樂聞深法。所以俱行也。

百千天人皆欲隨從。

肇曰。大士勝集必有妙說故率欲同舉也。

於是文殊師利與諸菩薩大弟子眾及諸天人恭敬圍繞入毗耶離大城。

肇曰。庵羅園在城外。凈名室在城內也。

爾時長者維摩詰心念今文殊師利與大眾俱來即以神力空其室內除去所有。

什曰。將欲明宗故現空相以發興也。盡敬致供必稱其所安。以文殊樂虛靜故應之以空也。生曰。發斯念者因以空室。示有虛納之懷。有去故空。密在用標宗致也。現神力者念之使也

【現代漢語翻譯】 現代漢語譯本：藏，指的是佛身、口、意秘密的寶藏。

降伏眾魔。

肇法師解釋說：『眾魔』指的是四種魔。

遊戲神通。

鳩摩羅什法師解釋說：『神通變化是爲了引導眾生，但對我來說並非真實，所以稱為遊戲。』又說：『神通雖然廣大，但對於有能力的人來說很容易，對我來說沒有困難，就像遊戲一樣。』也可以說：『在神通中，善於自在無礙地進入和出來。』肇法師解釋說：『運用神通教化世人，以此自娛。』

他們的智慧和方便都已經達到彼岸。

肇法師解釋說：『窮盡智慧，用盡權巧方便，所以稱為度。』

雖然如此，應當秉承佛的聖旨去他那裡問候病情。

肇法師解釋說：『他的德行如此之高，不是我所能匹敵的，應當秉承佛的聖旨然後才能前往。』

這時，大眾中的各位菩薩、大弟子、釋提桓因（Śakra-devānām-Indra，天帝）、四天王（Four Heavenly Kings）等都這樣想：現在這兩位大士——文殊師利（Mañjuśrī，智慧的象徵）和維摩詰（Vimalakīrti，無垢稱）共同談論，必定會宣說妙法。當時，有八千位菩薩和五百位聲聞（Śrāvaka，聽聞佛法者）。

鳩摩羅什法師解釋說：『其餘的聲聞專心於脫離痛苦，不追求深奧的佛法，所以沒有一起前往。這五百位弟子智慧深入，喜歡聽聞深奧的佛法，所以一起前往。』

成百上千的天人都想要跟隨。

肇法師解釋說：『大士的殊勝聚會必定有精妙的說法，所以都想要一同前往。』

於是，文殊師利菩薩與各位菩薩、大弟子眾以及諸位天人恭敬地圍繞著，進入毗耶離（Vaiśālī）大城。

肇法師解釋說：『庵羅園（Āmrapālī's garden）在城外，維摩詰的房間在城內。』

當時，長者維摩詰心想：現在文殊師利與大眾一同前來，就用神通力清空他的房間，除去所有物品。

鳩摩羅什法師解釋說：『將要闡明佛法的宗旨，所以顯現空相來引發開端。』盡心盡力地恭敬供養，必定要符合對方所安樂的。因為文殊師利喜歡虛靜，所以用空來回應他。生法師解釋說：『發起這個念頭，是因為用空室來顯示有虛懷若谷的胸懷。因為有除去，所以才空，秘密在於用空來標明宗旨。』顯現神通力，是念力的作用。

【English Translation】 English version: 'Treasury' refers to the secret treasury of Buddha's body, speech, and mind.

Subduing all demons.

Master Zhao said: 'All demons' refers to the four kinds of demons.

Sporting with supernatural powers.

Master Kumārajīva said: 'Supernatural transformations are for guiding beings, but they are not real to me, so they are called sports.' He also said: 'Although supernatural powers are great, they are easy for those who are capable, and not difficult for me, just like sports.' It can also be said: 'In supernatural powers, one is good at entering and exiting freely and without obstruction.' Master Zhao said: 'Using supernatural powers to transform people, using them for self-entertainment.'

Their wisdom and skillful means have all reached the other shore.

Master Zhao said: 'Exhausting wisdom and using all expedient means, therefore it is called reaching the other shore.'

Even so, one should receive the Buddha's holy decree to visit him and inquire about his illness.

Master Zhao said: 'His virtue is so high that I am not worthy to face him. I should proceed only after receiving the Buddha's holy decree.'

At this time, all the Bodhisattvas, great disciples, Śakra-devānām-Indra (Lord of the Devas), Four Heavenly Kings (Four Heavenly Kings), etc., in the assembly all thought: Now that these two great beings, Mañjuśrī (symbol of wisdom) and Vimalakīrti (Vimalakīrti, stainless fame), are talking together, they will surely expound the wonderful Dharma. At that time, there were eight thousand Bodhisattvas and five hundred Śrāvakas (Śrāvaka, hearers of the Dharma).

Master Kumārajīva said: 'The other Śrāvakas are focused on escaping suffering and do not seek profound Dharma, so they are not mentioned together. These five hundred disciples have deep wisdom and enjoy hearing profound Dharma, so they go together.'

Hundreds of thousands of devas and humans all wanted to follow.

Master Zhao said: 'The great beings' auspicious gathering must have wonderful teachings, so they all want to go together.'

Then, Mañjuśrī Bodhisattva, with all the Bodhisattvas, great disciples, and devas and humans respectfully surrounding him, entered the great city of Vaiśālī (Vaiśālī).

Master Zhao said: 'Āmrapālī's garden (Āmrapālī's garden) is outside the city, and Vimalakīrti's room is inside the city.'

At that time, the elder Vimalakīrti thought: Now that Mañjuśrī is coming with the assembly, he used his supernatural power to empty his room and remove all objects.

Master Kumārajīva said: 'He is about to clarify the essence of the Dharma, so he manifests emptiness to initiate the discourse.' To offer respect and offerings wholeheartedly, one must conform to what the other person enjoys. Because Mañjuśrī enjoys emptiness and tranquility, he responds with emptiness. Master Sheng said: 'Initiating this thought is because using the empty room shows a mind of emptiness and receptivity. Because there is removal, there is emptiness, and the secret lies in using emptiness to mark the essence.' Manifesting supernatural power is the function of thought.

---

。

及諸侍者。

生曰。為妨已陪侍者須別將。又以明體夫宗致無舍群生之懷。茍不棄之莫非皆侍矣。

唯置一床以疾而臥。

肇曰。現病之興。事在今也。空室去侍以生言端。事證於后。唯置一床借座之所由也。生曰。眾多室小。雖床亦妨。且坐臥行立本隨人體所宜須之便設。何必在豫。以此去之。豈曰不延。乃所以有客故爾而實設之待須者。將現神力以表說理之功。功既非測。以驗所說是實。

文殊師利既入其舍見其室空無諸所有獨寢一床。

生曰。見之者得其旨也。

時維摩詰言善來文殊師利。

什曰。若默然無言。以賓主不諧。贊言善來者欲明賓來得會。主亦虛受也。

不來相而來不見相而見。

肇曰。將明法身大士舉動進止不違實相。實相不來。以之而來。實相無見以之相見。不來而能來。不見而能見。法身若此。何善如之。生曰。既以體理為懷。來則旌其為不來相之來矣。有不來相之來者善之極也。

文殊師利言如是居士若來已更不來若去已更不去。

生曰。如是者謂前理爾也。若者設使來不能自表于不來。既來不復更來。來為不來相居然顯矣。體之無功。我何有善哉。

所以者何來者無所從來去者無所至。

【現代漢語翻譯】 現代漢語譯本 及（以及）各位侍者。

僧肇註：道生法師說，如果因為妨礙已經陪侍的人而需要另外安排地方，又因為闡明維摩詰的宗旨在於不捨棄眾生的情懷，如果他不捨棄任何眾生，那麼所有人都算是他的侍者。

只留下一張床，因為（維摩詰）示疾而臥。

僧肇註：示現疾病的發生，是現在的事情。空房間去除侍者是爲了引出後面的言論。事情的驗證在後面。只留下一張床，是借用座位的原因。道生法師說，眾多房間狹小，即使是床也會妨礙。而且坐臥行走站立本來就應該隨著人體的需要而設定，何必預先安排。因此去除多餘的床。難道說是不延請客人嗎？這是因為有客人所以才這樣，實際上是設定床來等待需要的人。將要示現神通來表明說法理的功用。功用既然不可測度，就用它來驗證所說是真實的。

文殊師利菩薩進入維摩詰的住所，看見他的房間空空蕩蕩，什麼都沒有，只有他獨自睡在一張床上。

僧肇註：看見的人才能領會其中的旨意。

這時，維摩詰說：『善來，文殊師利！』

僧肇註：如果沉默不語，就顯得賓主不和諧。讚歎說『善來』，是想表明客人來能夠相會，主人也虛懷接受。

不來而（卻）來，不見（實）相而（卻）見。

僧肇註：將要闡明法身大士的舉動進退都不違背實相。實相不來，卻能因此而來；實相無見，卻能因此相見。不來卻能來，不見卻能見，法身如果這樣，有什麼比這更好呢？道生法師說，既然以體悟真理為懷，來，就表明這是不來之相的來。具有不來之相的來，是善的極致。

文殊師利菩薩說：『是的，居士，如果（已經）來了，就更不會再來；如果（已經）去了，就更不會再去了。』

道生法師說：『是的，是說前面的道理。如果，是假設即使來了也不能自己表明是不來，既然來了就不再來，來作為不來之相就顯然顯現了。體悟真理沒有功勞，我有什麼可稱善的呢？』

（維摩詰問：）『為什麼這樣說呢？來的人無所從來，去的人無所至。』

【English Translation】 English version And all the attendants.

Sengzhao's Commentary: Daosheng said, 'To avoid disturbing those already attending, separate arrangements are needed. Furthermore, to clarify that the essence of his principle is not abandoning sentient beings, if he does not abandon them, all are considered his attendants.'

Only a single bed was placed there, as he was feigning illness and lying down.

Sengzhao's Commentary: 'The arising of illness is a present matter. The empty room and absence of attendants serve to introduce his words later. The verification of this matter is found later. Only a single bed is placed there, providing a place to sit.' Daosheng said, 'Many rooms are small, even a bed would be an obstruction. Moreover, sitting, lying, walking, and standing should naturally be arranged according to the body's needs. Why prearrange them? Therefore, it is removed. Does this mean he is not receiving guests? It is because there are guests that it is like this, actually setting up the bed to wait for those who need it. He will manifest spiritual powers to demonstrate the efficacy of explaining the truth. Since the efficacy is immeasurable, it is used to verify that what is said is true.'

Manjushri (Bodhisattva of wisdom) entered his abode and saw that the room was empty and devoid of all possessions, with only a single bed on which he lay alone.

Sengzhao's Commentary: 'Those who see it understand its meaning.'

At that time, Vimalakirti (a wise lay Buddhist) said, 'Welcome, Manjushri!'

Kumarajiva's Commentary: 'If there were silence, it would indicate disharmony between host and guest. Praising with 'Welcome' is to show that the guest's arrival is a meeting, and the host also receives with humility.'

Not coming, yet coming; not seeing the (true) form, yet seeing.

Sengzhao's Commentary: 'It will clarify that the actions of a great Bodhisattva (enlightened being) do not violate the true nature of reality. True nature does not come, yet it comes because of it; true nature has no seeing, yet they see each other because of it. Not coming, yet able to come; not seeing, yet able to see. If the Dharma body is like this, what could be better?' Daosheng said, 'Since he cherishes the understanding of the principle, coming signifies coming as the aspect of non-coming. Coming with the aspect of non-coming is the ultimate good.'

Manjushri said, 'So it is, householder (Vimalakirti). If one has already come, one will not come again; if one has already gone, one will not go again.'

Daosheng said, 'So it is, referring to the previous principle. If, hypothetically, even if one comes, one cannot express oneself as not coming. Since one has come, one will not come again. Coming as the aspect of non-coming is clearly revealed. Realizing the principle has no merit, what good is there in me?'

(Vimalakirti asked:) 'Why is this so? Those who come have nowhere to come from, and those who go have nowhere to go to.'

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生曰。來本生於不來來者尚無所從而來。況來者可得更來耶。以去對來相明也。

所可見者更不可見。

肇曰。明無來去相成凈名之所善也。夫去來相見皆因緣假稱耳。未來亦非來。來已不更來。舍來已未來。復於何有來去。見亦然耳。其中曲辯當求之諸論也。生曰。已備前文故不復廣之也。

且置是事。

肇曰。雖貪微言而使命未宣。故且止其論而問疾矣。

居士是疾寧可忍不。

什曰。若病重難忍則廢其道業也。問疾輕重寧可忍不也。

療治有損不至增乎世尊慇勤致問無量居士是疾何所因起。

什曰。外道經書唯知有三大病不知地大。佛法中說四大病。病之所生生於四大增損。四大增損必自有因而然。故問其因起也。

其生久如當云何滅。

肇曰。使命既宣。故復問疾之所由生也。是病何因而起。起來久近。云何而得滅乎。生曰。作問實疾之跡以求假病之意也。

維摩詰言從癡有愛則我病生。

道融曰。眾生受癡故有愛。有愛故受身。受身則病。以彼病故則我病生矣。眾生有病而我病生者。明為物故生毗摩為物來久故知不近也。下言彼病滅則我病滅。明其起病不齊限眾生也。新學菩薩未能久處生死為一切起病。故明大士曠懷處疾。推

【現代漢語翻譯】 現代漢語譯本： 生曰：來，原本就生於不來之處。連不來之物尚且無從談起它的來處，更何況是已經到來的事物，又怎麼可能再次到來呢？這是用『去』來對照說明『來』的道理。

所能見到的，反而更加不可見。

肇曰：闡明沒有『來』『去』的相互依存，是《維摩經》所擅長的。所謂的『去』『來』，都是因緣和合的假名而已。未來並非現在，現在已過不會再來，捨棄現在，未來又在哪裡呢？哪裡又有『來』『去』呢？『見』也是同樣的道理。其中的精妙辯論，應當在各種論著中尋求。生曰：因為前面已經詳細說明，所以不再贅述。

且先放下這件事。

肇曰：雖然貪求精妙的言論，但使命尚未宣達，所以暫且停止討論，轉而詢問病情。

居士，這病難道可以忍受嗎？

什曰：如果病情嚴重難以忍受，就會荒廢修道。所以問病情是輕是重，是否可以忍受。

治療對病情沒有損害，不會加重嗎？世尊慇勤地詢問維摩詰居士，這病是什麼原因引起的？

什曰：外道的經書只知道有三大病，不知道地大。佛法中說有四大病。疾病的產生源於四大元素的增減。四大元素的增減必定有其原因，所以詢問病因。

這病產生多久了？應當如何才能滅除？

肇曰：使命既然已經宣達，所以再次詢問疾病產生的原因。這病是什麼原因引起的？產生多久了？要怎樣才能滅除呢？生曰：假裝詢問真實的疾病，來探求維摩詰菩薩假病背後的真意。

維摩詰說：從愚癡生出貪愛，我的病就產生了。

道融曰：眾生因為愚癡所以產生貪愛，因為貪愛所以受身，受身就會生病。因為眾生的病，所以我的病也產生了。眾生有病而我的病也產生，說明維摩詰菩薩是爲了眾生而生病，爲了救度眾生而來已久，所以知道不應該遠離眾生。下面說『他們的病滅了，我的病也就滅了』，說明他生病的原因和時間與眾生一致，是爲了眾生而生病。新學的菩薩不能長久地處於生死輪迴之中，為一切眾生而生病。所以說明大菩薩心懷寬廣，安於疾病，推己及人。

【English Translation】 English version: Sheng said: 'Coming' originally arises from 'not coming'. Even 'not coming' has no origin to speak of, so how can something that has already come, come again? This uses 'going' to contrast and clarify the principle of 'coming'.

That which can be seen becomes even more unseen.

Zhao said: Clarifying the mutual dependence of 'coming' and 'going' is what the Vimalakirti Sutra excels at. The so-called 'going' and 'coming' are merely provisional names arising from conditions. The future is not the present, and the past will not come again. Abandoning the present, where is the future? Where is there 'coming' and 'going'? 'Seeing' is the same principle. The subtle arguments within should be sought in various treatises. Sheng said: Because it has been explained in detail earlier, I will not repeat it.

Let us put this matter aside for now.

Zhao said: Although he craves subtle words, his mission has not yet been conveyed, so he temporarily stops the discussion and asks about the illness.

Layman, is this illness bearable?

Shi said: If the illness is severe and unbearable, it will ruin one's spiritual practice. Therefore, he asks whether the illness is mild or severe, and whether it is bearable.

Does the treatment not harm the illness, and does it not worsen it? The World Honored One earnestly asks Vimalakirti, what is the cause of this illness?

Shi said: Non-Buddhist scriptures only know of the three great illnesses, and do not know of the earth element. The Buddha's teachings speak of the four great elements as illnesses. The arising of illness stems from the increase or decrease of the four great elements. The increase or decrease of the four great elements must have its own cause, so he asks about the cause of the illness.

How long has this illness arisen? How should it be extinguished?

Zhao said: Since the mission has already been conveyed, he asks again about the cause of the illness. What is the cause of this illness? How long has it arisen? How can it be extinguished? Sheng said: He pretends to inquire about a real illness in order to seek the true meaning behind Vimalakirti Bodhisattva's feigned illness.

Vimalakirti said: From ignorance arises craving, and then my illness arises.

Dao Rong said: Sentient beings have craving because of ignorance, and because of craving they receive a body. Receiving a body leads to illness. Because of the illness of sentient beings, my illness also arises. That sentient beings have illness and my illness arises means that Vimalakirti Bodhisattva is ill for the sake of sentient beings, and has come for a long time to save sentient beings, so he knows that he should not be far from sentient beings. The following statement, 'When their illness is extinguished, my illness will also be extinguished,' indicates that the cause and time of his illness are consistent with those of sentient beings, and that he is ill for the sake of sentient beings. Newly learning Bodhisattvas cannot dwell in samsara for a long time, and become ill for all sentient beings. Therefore, it is explained that great Bodhisattvas have broad minds, are content with illness, and extend it to others.

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其前際以發心為始。尋其後際則與眾生俱滅。新學聞之局心自曠。病生滅二句言雖在病意在明悲。故但說病生滅久近。久近既明則大悲自顯。是以先答生滅后答大悲起也。此集以明宗為本。而先說大悲者。有二門入佛法。一大悲二智慧。階淺至深。弘之有漸。故先說大悲后說實相也。什公作空解云。癡無前際。無前則亦無中后。病亦如是無久近也。此中不似有空義。故別記私通如上。肇曰。答久近也。菩薩何疾。悲彼而生疾耳。群生之疾癡愛為本。菩薩之疾大悲為源。夫高由下起。疾因悲生。所以悲疾之興出於癡愛。而癡愛無緒莫識其源。吾疾久近與之同根。此明悲疾之始。不必就己為言也。生曰。夫現疾之意欲拔眾生無始癡愛盡其無窮之源。雖我今生而實無我今生。意存彼昔義。乃是彼昔病。然則病起于有癡愛之時。非適今也。不以一切言之者。今答病久義不在普故也。然泛云癡愛普亦在其中矣。又不以眾生言之者。菩薩無復癡愛。居然有屬故也。

以一切眾生病是故我病若一切眾生病滅則我病滅。

肇曰。答滅也。大士之病因彼生耳。彼病既滅吾復何患。然以群生無邊癡愛無際。大悲所被與之齊量。故前悲無窮。以癡愛為際。后悲無極。與群生俱滅。此因悲所及以明悲滅之不近也。生曰。癡愛是眾生

染病之源。源盡其病亦除也。菩薩之病本在於此。而彼病既愈得無滅乎。又菩薩病以泛濟為主。眾生有不蒙者。彼自不應從。化非有偏也。然則雖曰一人病癒菩薩便愈。乃所以是一切眾生得不復病然後菩薩病滅也。以眾生言之者。菩薩友亦有病。不得不以別之也。

所以者何菩薩為眾生故入生死有生死則有病若眾生得離病者則菩薩無復病。

肇曰。夫法身無生況復有形。既無有形病何由起。然為彼受生不得無形。既有形也不得無患故隨其久近與之同疾。若彼離病。菩薩無復病也。

譬如長者唯有一子其子得病父母亦病若子病癒父母亦愈菩薩如是于諸眾生愛之若子眾生病則菩薩病眾生病癒菩薩亦愈又言是疾何所因起。

生曰。問本在前。今答居后。故稱之焉。不先答者。其病之因以生滅而顯故也。

菩薩病者以大悲起。

肇曰。菩薩之疾以大悲為根。因之而起答初問也。生曰。自非大悲病不妄起也。

文殊師利言居士此室何以空無侍者。

肇曰。空室之興事在於此。問室何空又無侍者。無侍者后別答。生曰。問疾既畢次問室空意也。夫人所住自應有資生之物。而今廓然。其故何耶。又凡病者理必須侍。亦莫知其所。復何在乎。並問二事者。以侍者在空而別故也。

【現代漢語翻譯】 現代漢語譯本：染病的根源在於眾生。根源斷絕，疾病也就消除了。菩薩的疾病本來就在於此。那麼眾生的疾病既然痊癒，菩薩的疾病難道不會消除嗎？而且菩薩的疾病以普度眾生為主要任務。如果眾生有未能得到救度的，菩薩自己也不應該放棄。教化並非有所偏頗。既然說一人疾病痊癒，菩薩的疾病也就痊癒，那是因為一切眾生不再生病，然後菩薩的疾病才能真正消除。從眾生的角度來說，菩薩的道友也可能有疾病，不得不加以區分。

為什麼這樣說呢？菩薩爲了眾生的緣故進入生死輪迴，有生死就有疾病。如果眾生能夠脫離疾病，那麼菩薩也就沒有疾病了。

肇曰（僧肇的評論）：法身本來沒有生滅，更何況有形體。既然沒有形體，疾病從何而起？然而爲了眾生而承受生死，不得不有形體。既然有了形體，也就不得不有憂患，所以隨著眾生疾病的時間長短而一同受苦。如果眾生脫離疾病，菩薩也就沒有疾病了。

譬如一位長者只有一個兒子，兒子得了病，父母也會生病。如果兒子的病痊癒了，父母的病也會痊癒。菩薩也是這樣，對於眾生愛護如同自己的孩子。眾生生病，菩薩也會生病；眾生的病痊癒，菩薩的病也會痊癒。又問，這種疾病是什麼原因引起的呢？

生曰（維摩詰的回答）：問題在前面，現在回答在後面，所以這樣說。不先回答的原因是，疾病的起因通過生滅的現象來顯現。

菩薩的疾病是因為大悲心而產生的。

肇曰（僧肇的評論）：菩薩的疾病以大悲心為根本，因為大悲心而產生，這是回答最初的問題。生曰（維摩詰的回答）：如果不是因為大悲心，疾病不會無緣無故地產生。

文殊師利（Manjushri）菩薩說：『居士（Vimalakirti），這間屋子為什麼空空蕩蕩，沒有侍者呢？』

肇曰（僧肇的評論）：空屋的出現，事情就在這裡。問屋子為什麼空，又沒有侍者。沒有侍者，後面會另外回答。生曰（維摩詰的回答）：問疾病已經完畢，接下來問屋子空蕩蕩的含義。一般人居住的地方，自然應該有維持生活的物品，而現在卻空無一物，這是什麼原因呢？而且凡是生病的人，理應需要侍奉，也不知道侍者在哪裡。同時問這兩件事，是因為侍者在空無之中而有所區別的緣故。

【English Translation】 English version: The source of illness lies in sentient beings. When the source is exhausted, the illness is also eliminated. The Bodhisattva's illness is fundamentally rooted in this. Since the illnesses of sentient beings are cured, wouldn't the Bodhisattva's illness also be eliminated? Moreover, the Bodhisattva's illness is primarily focused on universal salvation. If there are sentient beings who are not saved, the Bodhisattva should not abandon them. Teaching is not biased. Since it is said that when one person's illness is cured, the Bodhisattva's illness is also cured, it is because only when all sentient beings are no longer ill can the Bodhisattva's illness truly be eliminated. Speaking from the perspective of sentient beings, the Bodhisattva's companions may also have illnesses, which must be distinguished.

Why is this so? Because the Bodhisattva enters the cycle of birth and death for the sake of sentient beings. With birth and death, there is illness. If sentient beings can be free from illness, then the Bodhisattva will no longer have illness.

Zhao (Sengzhao's commentary) says: The Dharma body inherently has no birth or death, let alone a physical form. Since there is no physical form, how can illness arise? However, to undergo birth for the sake of sentient beings, it is necessary to have a physical form. Since there is a physical form, there must be suffering. Therefore, the Bodhisattva shares the suffering for as long as the sentient beings are ill. If they are free from illness, the Bodhisattva will no longer have illness.

For example, a wealthy man has only one son. If the son becomes ill, the parents also become ill. If the son's illness is cured, the parents' illness is also cured. The Bodhisattva is like this, loving all sentient beings as if they were their own children. When sentient beings are ill, the Bodhisattva is also ill; when sentient beings' illnesses are cured, the Bodhisattva's illness is also cured. Furthermore, it is asked, what is the cause of this illness?

Sheng (Vimalakirti's answer) says: The question was asked earlier, and the answer is given later, hence this is said. The reason for not answering earlier is that the cause of the illness is revealed through the phenomena of birth and death.

The Bodhisattva's illness arises from great compassion.

Zhao (Sengzhao's commentary) says: The Bodhisattva's illness has its root in great compassion, and arises from it. This answers the initial question. Sheng (Vimalakirti's answer) says: If it were not for great compassion, illness would not arise without a cause.

Manjushri (Manjushri) Bodhisattva said: 'Layman (Vimalakirti), why is this room empty and without attendants?'

Zhao (Sengzhao's commentary) says: The significance of the empty room lies here. He asks why the room is empty and without attendants. The absence of attendants will be answered separately later. Sheng (Vimalakirti's answer) says: The questioning about the illness has ended, and next he asks about the meaning of the empty room. Generally, a person's dwelling should naturally have items to sustain life, but now it is empty. What is the reason for this? Moreover, anyone who is ill should logically need care, and it is not known where the attendants are. He asks about both matters simultaneously because the attendants are distinct in their absence.

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維摩詰言諸佛國土亦復皆空。

肇曰。平等之道理無二跡。十方國土無不空者。曷為獨問一室空耶。生曰。有今可得而去。居然非實。以明諸佛國土雖若湛安然亦空矣。諸佛國者有佛之國也。舉此為言者。良以佛得自在尚不能使己國為有。況餘事乎。亦以是人情所重故標為悟端也。

又問以何為空。

什曰。室中以無物為空。國土復以何理為空耶。肇曰。室以無物為空。佛土以何為空。將辯畢竟空義。生曰。猶存國安為有。不悟同此所無。然居言其同。以何獨得之耶。

答曰以空空。

什曰。無以無物故空。以國土性空。即是畢竟空故空也。肇曰。夫有由心生。心因有起。是非之城妄想所存。故有無殊論紛然交競者也。若能空虛其懷冥心真境。妙存環中有無一觀者。雖復智周萬物。未始為有。幽鑒無照。未始為無。故能齊天地為一旨而不乖其實。鏡群有以玄通而物我俱一。物我俱一故智無照功。不乖其實故物物自同。故經曰。聖智無知以虛空為相。諸法無為。與之齊量也。故以空智而空于有者。即有而自空矣。豈假屏除然後為空乎。上空智空。下空法空也。直明法空。無以取定故內引真智外證法空也。生曰。上空是空慧空也。下空是前理空也。言要當以空慧然後空耳。若不以空慧

【現代漢語翻譯】 現代漢語譯本 維摩詰說，諸佛的國土也都是空寂的。

僧肇解釋說：『平等的道理沒有兩樣。十方國土沒有不空的。為什麼唯獨要問一間屋子的空呢？』竺道生解釋說：『因為現在可以得到並且離去，顯然不是真實的。用來說明諸佛國土雖然好像深遠安寧，也還是空寂的。』諸佛國土，是有佛的國土。舉這個來說，是因為佛得到自在尚且不能使自己的國土為有，何況其他的事情呢？也因為這是人情所看重的，所以標出來作為領悟的開端。

又問用什麼來使它空。

鳩摩羅什解釋說：『屋子裡面因為沒有東西所以是空的。國土又用什麼道理使它空呢？』僧肇解釋說：『屋子因為沒有東西所以是空的，佛土用什麼使它空呢？』將要辨明畢竟空的意義。竺道生解釋說：『還存在國土安穩為有的觀念，不領悟到和這屋子一樣什麼都沒有。然而維摩詰居士說它們相同，憑什麼你獨自領悟到這個道理呢？』

回答說，用空來使它空。

鳩摩羅什解釋說：『不是因為沒有東西所以空，而是因為國土的自性本空，就是畢竟空，所以才是空。』僧肇解釋說：『存在由心而生，心因存在而起。是非之城是妄想所存在的地方，所以有和無的爭論紛紛交戰。如果能夠空虛自己的胸懷，使心冥合於真境，巧妙地存在於環中，對有和無一視同仁，即使智慧周遍萬物，也未曾認為是存在；幽深地觀察而沒有照見，也未曾認為是無。所以能夠把天地看作一個宗旨而不違背它的實際，像鏡子一樣反映萬有，達到玄妙的通達，使物和我融為一體。物我和為一體，所以智慧沒有照見的作用；不違背它的實際，所以萬物各自相同。』所以經書上說：『聖人的智慧沒有知，以虛空為表相，諸法是無為的，與它相等量。』所以用空智來使有空，那麼有也就自然空了。難道要假借屏除然後才空嗎？上面是空智空，下面是空法空。直接說明法空，沒有可以執取確定的東西，所以內里引用真智，外在證明法空。竺道生解釋說：『上面空是空慧空，下面空是前面的理空。』說一定要用空慧然後才能空。如果不以空慧

【English Translation】 English version Vimalakirti said that all Buddha lands are also empty.

僧肇(Seng Zhao) explained: 'The principle of equality has no two traces. There is no land in the ten directions that is not empty. Why ask about the emptiness of a single room?' 竺道生(Zhu Daosheng) explained: 'Because it can be obtained and left now, it is obviously not real. It is used to illustrate that although the Buddha lands seem deep and peaceful, they are still empty.' Buddha lands are the lands where Buddhas are. To cite this is because the Buddha, having attained freedom, cannot make his own land existent, let alone other things? Also, because this is what people value, it is marked as the beginning of enlightenment.

He was then asked what is used to make it empty.

鳩摩羅什(Kumarajiva) explained: 'A room is empty because there is nothing in it. What principle is used to make a Buddha land empty?' 僧肇(Seng Zhao) explained: 'A room is empty because there is nothing in it. What is used to make a Buddha land empty?' It will clarify the meaning of ultimate emptiness. 竺道生(Zhu Daosheng) explained: 'The concept of the land being secure and existent still exists, without realizing that it is the same as this room, which has nothing. However, Vimalakirti says they are the same, so how can you alone understand this principle?'

The answer is, use emptiness to make it empty.

鳩摩羅什(Kumarajiva) explained: 'It is not empty because there is nothing in it, but because the nature of the land is inherently empty, which is ultimate emptiness, so it is empty.' 僧肇(Seng Zhao) explained: 'Existence arises from the mind, and the mind arises from existence. The city of right and wrong is where delusions exist, so the arguments of existence and non-existence are constantly fighting. If one can empty one's mind and merge it with the true realm, existing skillfully in the ring, treating existence and non-existence equally, even if wisdom pervades all things, it has never been considered existent; observing deeply without seeing, it has never been considered non-existent.' Therefore, one can regard heaven and earth as one purpose without violating its reality, reflecting all existence like a mirror, reaching profound understanding, and making things and self one. Things and self are one, so wisdom has no function of seeing; without violating its reality, so all things are the same. Therefore, the scriptures say: 'The wisdom of the sage has no knowledge, taking emptiness as its appearance, all dharmas are non-active, equal in measure to it.' Therefore, using empty wisdom to empty existence, then existence will naturally be empty. Does it require borrowing exclusion before it is empty? The above is empty wisdom emptiness, the below is empty dharma emptiness. Directly explaining dharma emptiness, there is nothing to grasp and determine, so internally citing true wisdom, externally proving dharma emptiness. 竺道生(Zhu Daosheng) explained: 'The above emptiness is empty wisdom emptiness, the below emptiness is the previous principle emptiness.' Saying that one must use empty wisdom before one can be empty. If not using empty wisdom

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終不空也。豈可以我謂為不空哉。

又問空何用空。

什曰。若法性自空則應直置而自空。諸賢聖復何用空慧空諸法耶。肇曰。上空法空。下空智空也。諸法本性自空。何假智空然後空耶。生曰。若理果是空。何用空慧然後空耶。自有得解之空慧。此空即是慧之所為。非理然也。何可以空慧然後空便言理為空哉。

答曰以無分別空故空。

什曰。上空是空慧也。下空是法空也。雖法性自空不待空慧。若無空慧則於我為有。用此無分別空慧故得其空則於我為空也。肇曰。智之生也起于分別。而諸法無相故智無分別。智無分別即智空也。諸法無相即法空也。以智不分別於法即知法空已矣。豈別有智空假之以空法乎。然則智不分別法時。爾時智法俱同一空無復異空。故曰以無分別為智空故智知法空矣。不別有智空以空法也。生曰。向言空慧者。非謂分別作空之慧也。任理得悟者耳。若以任理為悟而得此。然後空者。理可不然乎哉。

又問空可分別耶。

什曰。問解空慧也。向雖明空慧不見空有分別。未明慧體空無分別。故問此空慧可分別耶。肇曰。上以無分別為慧空故。知法空無復異空。雖云無異而異相已形。異相已形則分別是生矣。若知法無異空者。何由云以無分別為智空故知法空

【現代漢語翻譯】 終究不會是空無的。怎麼能因為我這樣說就認為它不是空無的呢？

又問：空的作用是什麼？

鳩摩羅什（Kumārajīva）：如果法性（Dharmata）本身就是空，那就應該直接保持它的空性。那麼，各位賢聖又何必用空慧（Śūnyatā-jñāna）來使諸法（Dharmas）空呢？僧肇說：上面說的空是法空（Dharma-śūnyatā），下面說的空是智空（Jñāna-śūnyatā）。諸法的本性本來就是空，何必藉助智慧使之空呢？竺道生說：如果理（Principle）確實是空，為何要用空慧然後才能使之空呢？自有通過領悟而獲得的空慧，這種空正是智慧的作用，而不是理的自然狀態。怎麼能因為用空慧然後才空，就說理是空呢？

回答說：因為用無分別的空（Nirvikalpa-śūnyatā）所以空。

鳩摩羅什（Kumārajīva）：上面說的空是空慧，下面說的空是法空。即使法性本身是空，不需要空慧，如果沒有空慧，那麼對於我來說就是有。用這種無分別的空慧，才能得到它的空性，那麼對於我來說就是空。僧肇說：智慧的產生源於分別，而諸法沒有相狀，所以智慧沒有分別。智慧沒有分別，就是智空。諸法沒有相狀，就是法空。用智慧不分別法，就知道法是空的了。難道還有另外的智空，可以用來使法空嗎？既然如此，那麼智慧不分別法的時候，那時智慧和法都同一空，沒有不同的空。所以說，用無分別作為智空，所以智慧知道法空了。沒有另外的智空用來使法空。竺道生說：前面說的空慧，不是指分別製造空的智慧，而是指順應理而獲得的領悟。如果順應理而領悟並獲得這種空，那麼理難道不是本來就如此嗎？

又問：空可以分別嗎？

鳩摩羅什（Kumārajīva）：問的是理解空的智慧。前面雖然闡明了空慧，但沒有看到空有分別，沒有闡明智慧的本體是空無分別的。所以問這種空慧可以分別嗎？僧肇說：前面用無分別作為慧空，所以知道法空沒有不同的空。雖然說沒有不同，但不同的相狀已經形成。不同的相狀已經形成，那麼分別就產生了。如果知道法沒有不同的空，又怎麼能說用無分別作為智空，所以知道法空呢？

【English Translation】 It will never be empty. How can you say it is not empty because of what I say?

Again, it is asked: What is the use of emptiness?

Kumārajīva: If Dharmata (法性, the nature of reality) is empty by itself, then it should remain empty directly. Why would all the wise and holy ones use Śūnyatā-jñāna (空慧, wisdom of emptiness) to empty all Dharmas (諸法, phenomena)? Sengzhao said: The emptiness mentioned above is Dharma-śūnyatā (法空, emptiness of phenomena), and the emptiness mentioned below is Jñāna-śūnyatā (智空, emptiness of wisdom). The nature of all Dharmas is originally empty, why should it be made empty by wisdom? Zhu Daosheng said: If the Principle (理) is indeed empty, why use Śūnyatā-jñāna to make it empty? There is Śūnyatā-jñāna obtained through realization. This emptiness is precisely the function of wisdom, not the natural state of the Principle. How can you say that the Principle is empty simply because emptiness is achieved through Śūnyatā-jñāna?

The answer is: It is empty because of Nirvikalpa-śūnyatā (無分別空, non-discriminating emptiness).

Kumārajīva: The emptiness mentioned above is Śūnyatā-jñāna, and the emptiness mentioned below is Dharma-śūnyatā. Even if the nature of Dharmas is empty by itself and does not require Śūnyatā-jñāna, if there is no Śūnyatā-jñāna, then it is existent for me. Using this non-discriminating Śūnyatā-jñāna, one can obtain its emptiness, then it is empty for me. Sengzhao said: The arising of wisdom originates from discrimination, but all Dharmas have no characteristics, so wisdom has no discrimination. Wisdom has no discrimination, which is Jñāna-śūnyatā. All Dharmas have no characteristics, which is Dharma-śūnyatā. Using wisdom without discriminating Dharmas, one knows that Dharmas are empty. Is there another Jñāna-śūnyatā that can be used to make Dharmas empty? Since this is the case, when wisdom does not discriminate Dharmas, then wisdom and Dharmas are both the same emptiness, with no different emptiness. Therefore, it is said that using non-discrimination as Jñāna-śūnyatā, wisdom knows that Dharmas are empty. There is no other Jñāna-śūnyatā to make Dharmas empty. Zhu Daosheng said: The Śūnyatā-jñāna mentioned earlier does not refer to the wisdom that discriminates and creates emptiness, but rather to the realization obtained by conforming to the Principle. If one conforms to the Principle and realizes and obtains this emptiness, then isn't the Principle originally like this?

Again, it is asked: Can emptiness be discriminated?

Kumārajīva: The question is about the wisdom of understanding emptiness. Although Śūnyatā-jñāna has been explained earlier, the discrimination of emptiness and existence has not been seen, and it has not been explained that the essence of wisdom is empty and non-discriminating. Therefore, it is asked whether this Śūnyatā-jñāna can be discriminated. Sengzhao said: Earlier, non-discrimination was used as the emptiness of wisdom, so it is known that the emptiness of Dharmas has no different emptiness. Although it is said that there is no difference, different characteristics have already formed. Different characteristics have already formed, then discrimination arises. If one knows that Dharmas have no different emptiness, how can one say that using non-discrimination as the emptiness of wisdom, one knows that Dharmas are empty?

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乎。故問智空法空可分別耶。智法俱空故單言一空則滿足矣。生曰。即空之言。空似有相。有相便與餘事分別也。空茍分別而慧不分別者。則空與慧異矣。空既異慧。復不從慧來也。

答曰分別亦空。

什曰。慧異於空則是分別。雖有分別其性亦空也。肇曰。向之言者有分別于無分別耳。若能無心分別而分別于無分別者。雖復終日分別而未嘗分別也。故曰分別亦空。生曰。夫言空者。空相亦空。若空相不空。空為有矣。空既為有。有豈無哉。然則皆有而不空也。是以分別亦空然後空耳。

又問空當於何求。

肇曰。上因正智明空。恐惑者將謂空義在正不在邪。故問空義之所在。以明邪正之不殊也。生曰。言之誠已盡。然而惑者猶未能全信。故復請效斯語以悟之焉。前推理實為空極。分別亦空。空則無相矣。若果以無相空為實者。於何求之得其然耶。

答曰當於六十二見中求。

什曰。上明畢竟空則無法不空。然造心求解要必有津。求津之要必有所惑。惑之所生生於見異。異之甚者莫過邪正。邪正之極莫過於此。故問於何求。而答以二法也。肇曰。夫邪因正生。正因邪起。本其為性。性無有二。故欲求正智之空者。當於邪見中求。生曰。夫以相為懷者。極不出六十二見。見則邪矣

【現代漢語翻譯】 現代漢語譯本：因此我問，智慧之空（智空，指智慧的空性）和法之空（法空，指一切事物本質的空性）可以區分嗎？既然智慧和法都是空性的，那麼只說一個『空』字就足夠了。生法師說：『說到『空』，『空』似乎也有一個相狀。一旦有了相狀，就與其他事物有了分別。如果『空』可以被分別，而智慧不能被分別，那麼『空』就與智慧不同了。『空』既然與智慧不同，也就不是從智慧產生的了。』

回答說：『分別也是空性的。』

鳩摩羅什（什，指鳩摩羅什）說：『智慧不同於空，這就是分別。雖然有分別，但它的本性也是空性的。』僧肇（肇，指僧肇）說：『先前所說的是在有分別和無分別之間進行分別。如果能夠無心地進行分別，並且分別有分別和無分別，那麼即使整天都在分別，也從未真正分別過。』所以說『分別也是空性的』。生法師說：『說到空，空的相狀也是空性的。如果空的相狀不是空性的，那麼空就變成『有』了。空既然變成了『有』，那麼『有』難道會不存在嗎？』這樣一來，一切都變成『有』而不是『空』了。因此，只有分別也是空性的，才能真正達到空性。』

又問：『空應當在哪裡求得？』

僧肇說：『上面因為正智（正智，指正確的智慧）闡明空性，恐怕迷惑的人會認為空性的意義在於正而不在邪。所以問空性的意義在哪裡，以表明邪和正並沒有本質的區別。』生法師說：『話雖然說得很透徹了，但迷惑的人仍然不能完全相信。所以再次請求用這種說法來啓發他們。』前面推論的實在就是空性的極致，分別也是空性的，空性就是沒有相狀的。如果確實以沒有相狀的空性為實在，那麼在哪裡求才能得到這種實在呢？』

回答說：『應當在六十二見（六十二見，指外道所持的六十二種錯誤的見解）中求得。』

鳩摩羅什說：『上面闡明了畢竟空（畢竟空，指徹底的空性），那麼就沒有什麼法不是空性的。然而，用心去求解，必定要有途徑。求途徑的關鍵必定在於有所迷惑。迷惑的產生源於見解的差異。差異最大的莫過於邪正。邪正的極端莫過於此。所以問在哪裡求，而回答用兩種方法。』僧肇說：『邪見因正見而生，正見因邪見而起。探究它們的本性，本性並沒有兩種。所以想要尋求正智的空性，應當在邪見中求得。』生法師說：『凡是以相為執著的人，最終都逃不出六十二見的範圍。有見解就是邪見了。』

【English Translation】 English version: Therefore, I ask, can the emptiness of wisdom (智空, Zhikong, referring to the emptiness of wisdom) and the emptiness of dharma (法空, Fakong, referring to the emptiness of the essence of all things) be distinguished? Since both wisdom and dharma are empty, it is sufficient to simply say 'emptiness'. Dharma Master Sheng said, 'When speaking of 'emptiness', 'emptiness' seems to have a form. Once there is a form, it is distinguished from other things. If 'emptiness' can be distinguished, but wisdom cannot be distinguished, then 'emptiness' is different from wisdom. Since 'emptiness' is different from wisdom, it does not arise from wisdom.'

The answer is, 'Discrimination is also empty.'

Kumarajiva (什, Shi, referring to Kumarajiva) said, 'Wisdom is different from emptiness, and this is discrimination. Although there is discrimination, its nature is also empty.' Sengzhao (肇, Zhao, referring to Sengzhao) said, 'What was said earlier was distinguishing between discrimination and non-discrimination. If one can discriminate without a mind, and discriminate between discrimination and non-discrimination, then even if one discriminates all day long, one has never truly discriminated.' Therefore, it is said that 'discrimination is also empty.' Dharma Master Sheng said, 'When speaking of emptiness, the form of emptiness is also empty. If the form of emptiness is not empty, then emptiness becomes 'existence'. Since emptiness becomes 'existence', how can 'existence' not exist?' In that case, everything becomes 'existence' and not 'emptiness'. Therefore, only when discrimination is also empty can one truly attain emptiness.'

Again, it is asked, 'Where should emptiness be sought?'

Sengzhao said, 'Above, because of right wisdom (正智, Zhengzhi, referring to correct wisdom), emptiness is explained, fearing that those who are confused will think that the meaning of emptiness lies in rightness and not in wrongness. Therefore, ask where the meaning of emptiness lies, to show that there is no essential difference between wrong and right.' Dharma Master Sheng said, 'Although the words have been spoken thoroughly, those who are confused still cannot fully believe. Therefore, I request again to use this statement to enlighten them.' The reality deduced earlier is the ultimate of emptiness, and discrimination is also empty. Emptiness is without form. If one truly takes formless emptiness as reality, then where can one seek to obtain this reality?'

The answer is, 'It should be sought in the sixty-two views (六十二見, Liushier jian, referring to the sixty-two kinds of erroneous views held by externalists).'

Kumarajiva said, 'Above, it was explained that ultimate emptiness (畢竟空, Bijing kong, referring to thorough emptiness) means that there is no dharma that is not empty. However, to seek a solution with the mind, there must be a path. The key to seeking a path must lie in being confused. The generation of confusion stems from differences in views. The greatest difference lies between wrong and right. The extreme of wrong and right is no more than this. Therefore, ask where to seek, and answer with two methods.' Sengzhao said, 'Wrong views arise from right views, and right views arise from wrong views. Exploring their nature, there are not two natures. Therefore, if one wants to seek the emptiness of right wisdom, one should seek it in wrong views.' Dharma Master Sheng said, 'Those who cling to forms ultimately cannot escape the scope of the sixty-two views. Having views is a wrong view.'

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。而此中無空。空不然乎。

又問六十二見當於何求。

生曰。若六十二見以存相為邪者。復於何求得其然邪。

答曰當於諸佛解脫中求。

肇曰。舍邪見名解脫。背解脫名邪見。然則邪解相靡。孰為其原。為其原者一而已矣。故求諸邪見當本之解脫也。生曰。解脫者解脫結縛也。若存相不邪。不可去矣。而解脫中無之者。故知諸見理必然也。言諸佛者明妙必同。

又問諸佛解脫當於何求。

生曰。若諸佛解脫解脫結縛者。復於何求得其然耶。

答曰當於一切眾生心行中求。

肇曰。眾生心行即縛行也。縛行即解脫之所由生也。又邪正同根解脫一門。本其真性未嘗有異。故求佛解脫當於眾生心行也。生曰。心行者不從理為懷也。懷不從理者纏縛生死不相出也。若一切眾生心行中都無解脫者。故知解脫解脫之也。心行亦六十二見耳。但其為義不同故取之有彼此。若無以明諸佛解脫為解脫結縛。猶未足以驗六十二見為邪。若無以明六十二見為邪。亦不足以驗空之為實。是以次請問則明矣。別本云。六十二見諸佛解脫眾生意行。什曰。二見有之根邪之極也。解脫有之終正之妙也。眾生意行二見之中也。此三聚法眾情所滯決定見其異也。夫取相興惑因茲而起。反迷求宗亦必

【現代漢語翻譯】 現代漢語譯本：而此中沒有空（sunyata，佛教中的空性概念）。空不是這樣的嗎？

又問：六十二見（sixty-two views，指各種錯誤的哲學觀點）應當在哪裡尋求？

生曰：如果六十二見以執著于表象為邪惡，那麼又在哪裡能找到它的正確之處呢？

答曰：應當在諸佛的解脫（moksha，從輪迴中解脫）中尋求。

肇曰：捨棄邪見名為解脫，背離解脫名為邪見。然而邪見與解脫相互依存，誰是它們的根源？它們的根源只有一個。所以尋求各種邪見應當以解脫為根本。生曰：解脫是解脫結縛。如果執著于表象不是邪惡的，就不可去除。而解脫中沒有這種執著，所以知道各種見解的道理必然如此。說諸佛，是說明他們的精妙之處必然相同。

又問：諸佛的解脫應當在哪裡尋求？

生曰：如果諸佛的解脫是解脫結縛，那麼又在哪裡能找到它的正確之處呢？

答曰：應當在一切眾生的心行中尋求。

肇曰：眾生的心行就是束縛的行為。束縛的行為就是解脫所由產生的地方。而且邪見和正見同根，解脫只有一門，從其真性來看未曾有差異。所以尋求佛的解脫應當在眾生的心行中。生曰：心行是不遵循真理的。懷抱不遵循真理的想法，就會被纏縛在生死輪迴中無法解脫。如果一切眾生的心行中都沒有解脫，那麼就知道解脫是解脫這種心行。心行也是六十二見的一種，只是它們的意義不同，所以取捨各有不同。如果沒有什麼可以用來證明諸佛的解脫是解脫結縛，就還不足以驗證六十二見是邪惡的。如果沒有什麼可以用來證明六十二見是邪惡的，也就不足以驗證空是真實的。所以依次請問就能明白了。別本云：六十二見、諸佛解脫、眾生意行。什曰：二見是有之根，邪惡的極致。解脫是有之終，正道的精妙。眾生意行是二見之中。這三種聚集的法是眾生情感所滯留的地方，必定會看到它們的差異。執著于表象而產生迷惑，就是因此而起。反過來，背離迷惑而尋求根本，也必定

【English Translation】 English version: And in this, there is no emptiness (sunyata, the Buddhist concept of emptiness). Is emptiness not so?

Again asked: Where should the sixty-two views (sixty-two views, referring to various erroneous philosophical viewpoints) be sought?

Sheng said: If the sixty-two views consider clinging to appearances as evil, then where can one find their correctness?

Answer: They should be sought in the liberation (moksha, liberation from samsara) of all Buddhas.

Zhao said: Abandoning wrong views is called liberation, turning away from liberation is called wrong views. However, wrong views and liberation are interdependent, what is their origin? Their origin is only one. Therefore, seeking various wrong views should be based on liberation. Sheng said: Liberation is the liberation from bonds. If clinging to appearances is not evil, it cannot be removed. And there is no such clinging in liberation, so one knows that the principle of various views is necessarily so. Saying 'all Buddhas' is to explain that their subtleties must be the same.

Again asked: Where should the liberation of all Buddhas be sought?

Sheng said: If the liberation of all Buddhas is the liberation from bonds, then where can one find its correctness?

Answer: It should be sought in the mind and actions of all sentient beings.

Zhao said: The mind and actions of sentient beings are the actions of bondage. The actions of bondage are where liberation arises from. Moreover, wrong and right views have the same root, and there is only one gate to liberation, and from their true nature, there has never been any difference. Therefore, seeking the liberation of the Buddha should be in the mind and actions of sentient beings. Sheng said: Mind and actions are not following the truth. Embracing thoughts that do not follow the truth will be bound in the cycle of birth and death and unable to escape. If there is no liberation in the mind and actions of all sentient beings, then one knows that liberation is the liberation from these mind and actions. Mind and actions are also one of the sixty-two views, but their meanings are different, so acceptance and rejection are different. If there is nothing to prove that the liberation of all Buddhas is the liberation from bonds, then it is not enough to verify that the sixty-two views are evil. If there is nothing to prove that the sixty-two views are evil, then it is not enough to verify that emptiness is real. Therefore, asking questions in order will make it clear. Another version says: sixty-two views, the liberation of all Buddhas, the intentions and actions of sentient beings. Shi said: The two views are the root of existence, the extreme of evil. Liberation is the end of existence, the subtlety of the right path. The intentions and actions of sentient beings are in the middle of the two views. These three gathered dharmas are where the emotions of sentient beings are滯留, and one will definitely see their differences. Clinging to appearances and giving rise to delusion arises from this. Conversely, turning away from delusion and seeking the root must also

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至於此。三性同致故展轉相涉者也。

又仁所問何無侍者一切眾魔及諸外道皆吾侍也。

肇曰。世之侍者唯恭己順命給侍所須謂之侍者。菩薩侍者以慢己違命違道者同其大乖和以冥順侍養法身謂之侍者。所以眾魔異學為給侍之先也。

所以者何眾魔者樂生死菩薩于生死而不捨。

生曰。魔樂生死則住其中矣。若不就化永與之乖。豈得使悟有宗．理乎。

外道者樂諸見菩薩于諸見而不動。

什曰。言不見其有異相也。肇曰。魔樂著五欲不求出世。故系以生死。異學雖求出世而執著己道。故系以邪見。大士觀生死同涅槃。故能不捨。觀邪見同於正見。故能不動。不動不捨故能即之為侍也。生曰。亦不捨諸見也。魔與外道是背理之極。而得其宗已。自此以外復何言哉。

文殊師利言居士所疾為何等相。

什曰。即事而觀若無病而云有。又未見其相故求其相也。肇曰。既知病起之所由復問由生之疾相也。四百四病各有異相。大悲之疾以何為相乎。將明無相大悲。應物生病者雖終日現疾終日無相也。生曰。問疾之狀應在空前。前以答依實妨問空意。又空義既明。其狀乃顯故也。

維摩詰言我病無形不可見。

肇曰。大悲無緣而無所不緣。無所不緣故能應物生疾。

【現代漢語翻譯】 現代漢語譯本： 至於此，三性（三種性質，指遍計所執性、依他起性、圓成實性）共同作用導致輾轉相互影響。

又，仁者所問為何沒有侍者，一切眾魔（指障礙修行的惡勢力）及諸外道（指不信奉佛教的其他宗教或哲學）都是我的侍者。

肇曰：世俗的侍者只是恭敬順從，提供所需，這叫做侍者。菩薩的侍者是以輕慢自己、違背命令、違背正道的人，通過與其大相逕庭的和合來暗中順從，侍奉滋養法身（指佛的真身），這叫做侍者。所以眾魔和異端學說才是提供侍奉的首要對象。

為什麼呢？眾魔貪戀生死，菩薩卻在生死中不離不棄。

生曰：魔貪戀生死，就停留在其中了。如果不去教化他們，就永遠與真理背道而馳。怎麼能讓他們領悟到根本的宗旨和道理呢？

外道貪戀各種見解，菩薩卻對各種見解不動搖。

什曰：意思是說沒有看到他們有什麼不同的表象。肇曰：魔貪戀五欲，不求出離世間，所以被生死束縛。異端學說雖然尋求出世，卻執著于自己的道，所以被邪見束縛。大士（指菩薩）觀察生死等同於涅槃（指解脫），所以能夠不捨棄。觀察邪見等同於正見，所以能夠不動搖。不動搖，不捨棄，所以能夠把他們當作侍者。生曰：也不是不捨棄各種見解。魔和外道是背離真理的極端，卻能從中得到根本的宗旨。從這以外還能說什麼呢？

文殊師利（佛教菩薩，象徵智慧）問：居士（指維摩詰，在家修行者）所患的疾病是什麼樣的相狀？

什曰：就事論事地觀察，好像沒有病卻說有病，又沒有見到疾病的相狀，所以才追問它的相狀。肇曰：既然知道疾病產生的根源，又問由根源產生的疾病的相狀。四百零四種疾病各有不同的相狀，大悲（指菩薩的慈悲心）的疾病以什麼作為相狀呢？將要說明無相的大悲，應物而生病的人，雖然終日顯現疾病，終日卻沒有相狀。生曰：詢問疾病的狀態應該在闡述空性之前。之前回答依據實有妨礙詢問空性的意圖。又空性的意義既然已經明確，疾病的相狀也就顯現出來了。

維摩詰（佛教在家修行者，以智慧著稱）說：我的疾病沒有形狀，無法看見。

肇曰：大悲沒有特定的緣由，卻無所不緣。因為無所不緣，所以能夠應物而生疾病。

【English Translation】 English version: As for this, the three natures (three natures, referring to parikalpita, paratantra, and parinispanna) jointly cause mutual involvement and influence.

Furthermore, as for what you, O virtuous one, ask about why there are no attendants, all the Maras (demons, referring to evil forces that obstruct practice) and all the heretics (referring to other religions or philosophies that do not believe in Buddhism) are my attendants.

Zhao said: Worldly attendants only respectfully obey orders, providing what is needed, and this is called an attendant. A Bodhisattva's attendant is one who is arrogant and disobedient, who violates the path, and through being vastly different, harmonizes with them in secret obedience, serving and nourishing the Dharmakaya (the true body of the Buddha), and this is called an attendant. Therefore, Maras and heterodox teachings are the first to provide service.

Why is that? The Maras delight in birth and death, but the Bodhisattva does not abandon birth and death.

Sheng said: If the Maras delight in birth and death, then they dwell within it. If they are not transformed, they will forever be contrary to the truth. How can they be made to realize the fundamental principle and reason?

The heretics delight in various views, but the Bodhisattva is unmoved by various views.

Kumarajiva said: It means that one does not see that they have different appearances. Zhao said: The Maras delight in the five desires and do not seek to escape the world, so they are bound by birth and death. Although the heterodox teachings seek to escape the world, they are attached to their own paths, so they are bound by wrong views. The great being (referring to the Bodhisattva) observes that birth and death are the same as Nirvana (referring to liberation), so they are able to not abandon them. Observing that wrong views are the same as right views, they are able to be unmoved. Being unmoved and not abandoning, they are able to take them as attendants. Sheng said: It is also not abandoning various views. The Maras and heretics are the extreme of being contrary to reason, but one can obtain the fundamental principle from them. What else can be said beyond this?

Manjushri (a Bodhisattva in Buddhism, symbolizing wisdom) asked: What is the form of the disease that the layman (referring to Vimalakirti, a lay practitioner) is suffering from?

Kumarajiva said: Observing things as they are, it is as if one is not sick but says one is sick, and one has not seen the form of the disease, so one asks about its form. Zhao said: Since one knows the origin of the disease, one asks about the form of the disease that arises from the origin. The four hundred and four diseases each have different forms. What is the form of the disease of great compassion (referring to the Bodhisattva's compassionate heart)? It will be explained that the great compassion is without form, and the person who responds to beings and becomes ill, although they manifest illness all day long, they have no form all day long. Sheng said: Asking about the state of the disease should be before explaining emptiness. The previous answer based on existence hinders the intention of asking about emptiness. Moreover, since the meaning of emptiness has been clarified, the form of the disease is revealed.

Vimalakirti (a lay Buddhist practitioner, known for his wisdom) said: My disease has no form and cannot be seen.

Zhao said: Great compassion has no specific cause, yet it is caused by everything. Because it is caused by everything, it is able to respond to beings and cause disease.

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應物生疾則於我未嘗疾也。未嘗疾故能同眾疾之相而不違無相之道。何者大悲無緣。無緣則無相。以此生疾疾亦無相。故曰我病無形不可見也。生曰。病是形。理有必可見。而無其實故言爾也。

又問此病身合耶心合耶。

什曰。上答無形不可見。即是說畢竟空也。就言亦似是有病不見。故生此問耳。肇曰。或者聞病不可見。將謂心病無形故不可見。或謂身病微細故不可見。為之生問也。病于身心與何事合而云不可見乎。生曰。夫身為受病之本。心為覺痛之主。病或合之為無形矣。故假茲以問。乃致明病無所寄然後盡無形也。

答曰非身合身相離故。

什曰。無身故無病也。

亦非心合心如幻故。

什曰。心無真實故無病也。肇曰。身相離則非身。心如幻則非心。身心既無。病與誰合。無合故無病。無病故不可見也。生曰。身本殊表故言離相也。心動無方故言幻也。身心既無。何所合哉。

又問地大水大火大風大於此四大何大之病。

什曰。此將明病所由起。病所由起不以一事。必由四大假會而生。假會而生則病無自性。病無自性則同上不可見也。此雖明病所因起。乃明所以無病也。肇曰。身之生也四大所成。上總推身。今別推四大麴尋其本也。生曰。身心本是四

【現代漢語翻譯】 現代漢語譯本： 應萬物而生的疾病，對我來說從未存在過。因為從未存在過疾病，所以能認同眾多的疾病表象，而不違背無相的真理。為什麼呢？因為大悲是無緣的，無緣就是無相。因此而生的疾病，疾病本身也是無相的。所以說，我的病沒有形狀，無法看見。生曰：病是有形狀的，從道理上來說必然可以看見，但實際上並不存在，所以這樣說。

又問：這病是與身體結合呢？還是與心結合呢？

什曰：上面回答說沒有形狀，無法看見，就是說畢竟空。就（你）所說，也像是存在病但看不見，所以才產生這樣的疑問。肇曰：或許有人聽到病不可見，就認為是因為心病沒有形狀所以不可見，或者認為是因為身病非常細微所以不可見，所以才產生這樣的疑問。病在身心，與什麼結合而說不可見呢？生曰：身體是承受疾病的根本，心是覺察痛苦的主體。病或許與它們結合而變得沒有形狀了。所以藉此來提問，是爲了闡明病無所寄託，然後才能完全理解無形。

答曰：不是與身體結合，因為身體的表象是分離的。

什曰：沒有身體，所以就沒有病。亦非與心結合，因為心如幻象。

什曰：心沒有真實性，所以就沒有病。肇曰：身體的表象是分離的，所以不是身體；心如幻象，所以不是心。身體和心既然都不存在，病與誰結合呢？沒有結合，所以就沒有病。沒有病，所以就不可見。生曰：身體的本質是不同的表象，所以說是分離的表象。心的活動沒有固定的方向，所以說是幻象。身體和心既然都不存在，又與什麼結合呢？

又問：地大（構成物質世界的基本元素之一，代表堅固性）、水大（構成物質世界的基本元素之一，代表流動性）、火大（構成物質世界的基本元素之一，代表熱能）、風大（構成物質世界的基本元素之一，代表運動性），這四大（構成物質世界的基本元素）之中，哪一個大（元素）的病？

什曰：這是要說明疾病由什麼產生。疾病的產生不是因為單一的事物，必定是由四大假合而生。由假合而生，那麼疾病就沒有自性。疾病沒有自性，就和上面所說的不可見一樣。這雖然說明了疾病產生的原因，實際上是說明了為什麼沒有病。肇曰：身體的產生是由四大組成的。上面總的來說是身體，現在分別來說四大，深入探尋它的根本。生曰：身心本來就是四

【English Translation】 English version: The illness that arises in response to things has never been an illness to me. Because it has never been an illness, I can identify with the appearances of many illnesses without violating the path of no-appearance (無相之道, wú xiàng zhī dào). Why? Because great compassion is without conditions (無緣, wú yuán), and without conditions is without appearance (無相, wú xiàng). Therefore, the illness that arises is also without appearance. So it is said, 'My illness has no form and cannot be seen.' Sheng said, 'Illness has form, and in principle, it must be visible, but in reality, it does not exist, so it is said that way.'

Again, it is asked: Does this illness combine with the body or with the mind?

Shi said: The above answer, 'has no form and cannot be seen,' means that it is ultimately empty (畢竟空, bì jìng kōng). As you say, it seems that there is an illness but it cannot be seen, so this question arises. Zhao said: Perhaps someone hears that illness cannot be seen and thinks it is because mental illness has no form and therefore cannot be seen, or that physical illness is too subtle and therefore cannot be seen, so this question arises. If the illness is in the body and mind, with what does it combine to be said to be invisible? Sheng said: The body is the root of receiving illness, and the mind is the master of perceiving pain. Perhaps the illness combines with them and becomes formless. Therefore, this question is asked to clarify that illness has no place to reside, and then one can fully understand formlessness.

The answer is: It does not combine with the body, because the appearance of the body is separate.

Shi said: Without the body, there is no illness. Nor does it combine with the mind, because the mind is like an illusion.

Shi said: The mind has no reality, so there is no illness. Zhao said: The appearance of the body is separate, so it is not the body; the mind is like an illusion, so it is not the mind. Since the body and mind do not exist, with what does the illness combine? Without combination, there is no illness. Without illness, it cannot be seen. Sheng said: The essence of the body is different appearances, so it is said to be separate appearances. The movement of the mind has no fixed direction, so it is said to be an illusion. Since the body and mind do not exist, with what does it combine?

Again, it is asked: Of the earth element (地大, dì dà - one of the four basic elements constituting the material world, representing solidity), water element (水大, shuǐ dà - one of the four basic elements constituting the material world, representing fluidity), fire element (火大, huǒ dà - one of the four basic elements constituting the material world, representing heat), and wind element (風大, fēng dà - one of the four basic elements constituting the material world, representing movement), which of these four great elements (四大, sì dà) is the illness of?

Shi said: This is to explain what causes illness. The cause of illness is not a single thing; it must be caused by the false combination of the four elements. If it is caused by false combination, then illness has no self-nature. If illness has no self-nature, then it is the same as the above, invisible. Although this explains the cause of illness, it actually explains why there is no illness. Zhao said: The birth of the body is composed of the four elements. The above generally refers to the body, and now it refers to the four elements separately, deeply exploring its root. Sheng said: The body and mind are originally four

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大合之所成。身心可無四大或有。而四大各起百一諸病。便可是之故無形也。復得寄斯為問以明因四大有病無實形矣。

答曰是病非地大亦不離地大水．火．風大亦復如是。

肇曰。四大本性自無患也。眾緣既會增損相剋患以之生耳。欲言有病本性自無。欲言無病相假而有。故病非地亦不離地。余大類爾也。

而眾生病從四大起。

生曰。實因之也。

以其有病是故我病。

肇曰。四大本無病亦不有。而眾生虛假之疾從四大起。故我以虛假之疾應彼疾耳。逆尋其本彼我無實。而欲觀其形相。何耶。生曰。亦是因之而非實病。

爾時文殊師利問維摩詰言菩薩應云何慰諭有疾菩薩。

肇曰。慰諭有疾應自文殊。而逆問凈名者。以同集諸人注心有在。又取證於疾者。乃所以審慰諭之會也。此將明大乘無證之道以慰始習現疾菩薩故生此問也。生曰。夫慰諭有疾本是無疾所為。維摩詰既能無之。故次以問焉。雖為菩薩而未免病者。不能不為病所苦。以之戀生而畏死也。茍有戀生畏死之情。必以增生死也。是以同道之體宜相慰諭。慰諭之方除其此懷。此懷若除生死。幾乎息矣。

維摩詰言說身無常不說厭離於身。

什曰。凡有三種法。謂世間法出世間法觀無常而厭

【現代漢語翻譯】 現代漢語譯本：由眾多因素聚合而成。身心不可能沒有四大（地、水、火、風四種元素）構成，或者說身心由四大構成。而四大各自產生百一種疾病。這就可以說明四大本身並沒有固定的形態。再次藉此機會提問，以明確因為四大而產生的疾病並沒有真實的形體。

回答說：這些疾病並非源於地大（地元素），但也不脫離地大。水大（水元素）、火大（火元素）、風大（風元素）也是如此。

僧肇解釋說：四大原本的性質是沒有疾病的。各種因緣聚合，相互作用，增損相剋，疾病才因此產生。如果要說有疾病，其本性原本是沒有的。如果要說沒有疾病，又是相互依存而產生的。所以疾病並非源於地大，但也不脫離地大。其他三大元素也是類似的道理。

而眾生的疾病是從四大產生的。

竺道生解釋說：確實是由於這個原因。

因為四大有疾病，所以我覺得自己也有疾病。

僧肇解釋說：四大原本沒有疾病，也不存在。而眾生虛假的疾病是從四大產生的。所以我用虛假的疾病來應對那些疾病。追溯其本源，彼（四大）我（眾生）都沒有真實的自體。而想要觀察其形相，這是為什麼呢？竺道生解釋說：這也是因為四大而產生的，但並非真實的疾病。

這時，文殊師利（智慧的象徵）問維摩詰（一位在家菩薩）說：菩薩應該如何慰問生病的菩薩？

僧肇解釋說：慰問生病的菩薩應該由文殊師利來做。但反過來問維摩詰，是因為聚集在這裡的人們心思有所專注。又向生病的人求證，是爲了審查慰問的場合。這將要闡明大乘無證的道理，用來慰問剛開始學習、現在生病的菩薩，所以才產生這個問題。竺道生解釋說：慰問生病的人，原本是無病的人所做的事情。維摩詰既然能夠做到無病，所以接著就問他。即使是菩薩，也難免生病，不能不被疾病所困擾，因此貪戀生命而畏懼死亡。如果有了貪戀生命、畏懼死亡的情感，必定會增加生死輪迴。因此，同道之人應該互相慰問。慰問的方法是消除這種情感。這種情感如果消除，生死輪迴也就幾乎停止了。

維摩詰說：要說身體是無常的，但不要說厭惡、遠離這個身體。

鳩摩羅什解釋說：一般有三種法，即世間法、出世間法，以及觀察無常而產生厭離。

【English Translation】 English version: It is formed by the aggregation of many factors. The body and mind cannot be without the Four Great Elements (earth, water, fire, and wind), or rather, the body and mind are composed of the Four Great Elements. And each of the Four Great Elements gives rise to a hundred and one diseases. This can explain that the Four Great Elements themselves do not have a fixed form. Again, take this opportunity to ask to clarify that the diseases caused by the Four Great Elements do not have a real form.

The answer is: These diseases do not originate from the Earth Element, but they are not separate from the Earth Element. The Water Element, Fire Element, and Wind Element are also the same.

Seng Zhao explained: The original nature of the Four Great Elements is without disease. When various causes and conditions come together, interact, increase or decrease, and counteract each other, diseases arise from this. If you want to say there is disease, its original nature is without it. If you want to say there is no disease, it is mutually dependent. Therefore, disease does not originate from the Earth Element, but it is not separate from the Earth Element. The other three great elements are similar.

And the diseases of sentient beings arise from the Four Great Elements.

Zhu Daosheng explained: It is indeed due to this reason.

Because the Four Great Elements have diseases, I feel that I also have diseases.

Seng Zhao explained: The Four Great Elements originally have no disease, nor do they exist. And the false diseases of sentient beings arise from the Four Great Elements. Therefore, I use false diseases to respond to those diseases. Tracing back to its origin, neither they (the Four Great Elements) nor I (sentient beings) have a real self. And wanting to observe its form, why is that? Zhu Daosheng explained: This is also caused by the Four Great Elements, but it is not a real disease.

At that time, Manjushri (symbol of wisdom) asked Vimalakirti (a lay bodhisattva): How should a bodhisattva console a sick bodhisattva?

Seng Zhao explained: Consoling a sick bodhisattva should be done by Manjushri. But asking Vimalakirti in return is because the minds of the people gathered here are focused on something. And seeking confirmation from the sick person is to examine the occasion for consolation. This will explain the doctrine of the unproven path of Mahayana, used to console bodhisattvas who are just beginning to learn and are now sick, so this question arises. Zhu Daosheng explained: Consoling a sick person is originally something done by a person without disease. Since Vimalakirti can achieve no disease, he is then asked. Even a bodhisattva cannot avoid getting sick and cannot help but be troubled by disease, thus clinging to life and fearing death. If there is an emotion of clinging to life and fearing death, it will surely increase the cycle of birth and death. Therefore, fellow practitioners should console each other. The method of consolation is to eliminate this emotion. If this emotion is eliminated, the cycle of birth and death will almost cease.

Vimalakirti said: One should speak of the impermanence of the body, but not speak of aversion to and detachment from the body.

Kumarajiva explained: Generally, there are three types of Dharma, namely worldly Dharma, supramundane Dharma, and observing impermanence and generating aversion.

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身者是聲聞法。著身而不觀無常者是凡夫法也。觀無常而不厭身者是菩薩法。今為病者說菩薩法。以此處病則心不亂也。肇曰。慰諭之法應為病者說身無常去其貪著。不應為說厭離令取證也。不觀無常不厭離者凡夫也。觀無常而厭離者二乘也。觀無常不厭離者菩薩也。是以應慰諭初學令安心處疾以濟群生不厭生死不樂涅槃。此大士慰諭之法也。生曰。夫戀生者是愛身情也。情既愛之無有厭己。茍曰無常豈可愛戀哉。若能從悟。不期遣惑而惑自亡矣。亡乎惑者無復身也。雖已亡惑無身。終不掇理。于理不掇必能窮之。窮理盡性勢歸兼濟。至於在惑之時。固應患惑求通。求通之懷必以無常厭身。然則厭身出於在惑。非理中懷也。

說身有苦不說樂於涅槃。

生曰。理若無常則以失所愛致惱。曲辯之。八苦之聚尤不可戀也。向在惑以無常厭離。今亦取苦樂涅槃樂。就理為言。豈得然乎。

說身無我而說教導眾生。

生曰。凡愛身者起于著我。茍是無常而苦。豈有宰之者乎。若無宰于內。復何以致戀哉。亦據其患惑人用之獨善而已。既在悟懷謂之教導也。

說身空寂。

什曰。隨其利鈍故說有廣略。譬如大樹非一斧所傾。累根既深非一法能除。或有雖聞無常謂言不苦。則為說苦。既聞苦

【現代漢語翻譯】 現代漢語譯本：執著于身體是聲聞乘（Śrāvakayāna）的修行方法。執著于身體而不觀察無常變化的是凡夫俗子的修行方法。觀察無常變化而不厭棄身體的是菩薩乘（Bodhisattvayāna）的修行方法。現在為病人講說菩薩乘的修行方法，用這種方法來面對疾病，內心就不會混亂。肇法師說：『慰問開導的方法應當是為病人講說身體的無常變化，去除他們對身體的貪戀執著，不應該為他們講說厭離身體，讓他們急於證得涅槃。』不觀察無常變化也不厭離身體的是凡夫俗子。觀察無常變化而厭離身體的是二乘（Śrāvakayāna和Pratyekabuddhayāna）。觀察無常變化而不厭離身體的是菩薩。因此，應當慰問開導初學者，讓他們安心養病，以此來救濟眾生，不厭棄生死，也不貪戀涅槃。這是大菩薩慰問開導的方法。生法師說：『貪戀生命是愛惜身體的情感。情感既然愛惜它，就不會厭棄它。如果說它是無常的，又怎麼會可愛戀呢？』如果能夠從中領悟，不期望去除迷惑，而迷惑自然會消失。消失了迷惑的人，就不會再執著于身體。即使已經消除了迷惑，不再執著于身體，最終也不會放棄真理。對於真理不放棄，必定能夠窮盡它。窮盡真理，瞭解本性，自然會走向兼濟天下。至於還在迷惑的時候，當然應該為迷惑而苦惱，尋求通達。尋求通達的心懷必定會因為無常而厭棄身體。然而，厭棄身體是出於還在迷惑的狀態，而不是真理中的想法。 講說身體有痛苦，而不講說涅槃的快樂。 生法師說：『真理如果是無常的，那麼就會因為失去所愛而導致苦惱。仔細辨別它，八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）的聚集尤其不值得貪戀。』先前還在迷惑的時候，因為無常而厭離身體，現在也應該接受痛苦和涅槃的快樂。就真理而言，怎麼能這樣呢？ 講說身體沒有自我，而講說教導眾生。 生法師說：『凡是愛惜身體的人，都是因為執著于自我。如果身體是無常而痛苦的，怎麼會有主宰它的東西呢？』如果內在沒有主宰，又怎麼會導致貪戀呢？這也是根據他們還在迷惑時，用獨善其身的方法而已。已經在領悟的狀態，就說是教導眾生。 講說身體是空寂的。 鳩摩羅什（Kumārajīva）法師說：『根據眾生根性的利鈍，所以講說有廣有略。』譬如大樹不是一斧頭就能砍倒的，累積的根基既然深厚，不是一種方法就能去除的。或者有人即使聽聞無常，也說沒有痛苦，那麼就為他們講說痛苦。

【English Translation】 English version: Attachment to the body is the practice of the Śrāvakayāna (the Vehicle of Hearers). Attachment to the body without observing impermanence is the practice of ordinary people. Observing impermanence without厭離(yànlí, detesting) the body is the practice of the Bodhisattvayāna (the Vehicle of Bodhisattvas). Now, we speak the Bodhisattvayāna Dharma for the sick, so that their minds will not be disturbed by their illness. Master Zhao said: 'The method of consolation should be to tell the sick about the impermanence of the body, to remove their greed and attachment to it, and not to tell them to厭離(yànlí, detest) the body, so that they will be eager to attain Nirvana.' Not observing impermanence and not厭離(yànlí, detesting) the body is the practice of ordinary people. Observing impermanence and厭離(yànlí, detesting) the body is the practice of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Observing impermanence and not厭離(yànlí, detesting) the body is the practice of the Bodhisattva. Therefore, we should console and guide beginners, so that they can be at peace and treat their illnesses, so as to save all beings, not厭離(yànlí, detesting) birth and death, and not delighting in Nirvana. This is the method of consolation of the great Bodhisattva. Master Sheng said: 'Clinging to life is the emotion of loving the body. Since the emotion loves it, it will not厭(yàn, detest) itself. If it is said to be impermanent, how can it be loved and cherished?' If one can realize this, without expecting to remove delusion, the delusion will disappear by itself. Those who have lost delusion will no longer be attached to the body. Even if they have eliminated delusion and are no longer attached to the body, they will never abandon the truth. If they do not abandon the truth, they will surely be able to exhaust it. Exhausting the truth and understanding the nature will naturally lead to benefiting all beings. As for when one is still in delusion, one should of course be troubled by delusion and seek understanding. The desire to seek understanding will surely lead to厭(yàn, detesting) the body because of impermanence. However,厭(yàn, detesting) the body comes from being in a state of delusion, not from an idea in the truth. Speak of the suffering of the body, but do not speak of the joy of Nirvana. Master Sheng said: 'If the truth is impermanent, then it will lead to distress because of the loss of what is loved. Distinguish it carefully, the gathering of the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those who are hated, not getting what one wants, and the flourishing of the five aggregates) is especially not worth cherishing.' Previously, when one was still in delusion, one厭離(yànlí, detested) the body because of impermanence, and now one should also accept the suffering and the joy of Nirvana. In terms of truth, how can this be so? Speak of the non-self of the body, and speak of teaching sentient beings. Master Sheng said: 'All those who cherish the body arise from attachment to the self. If the body is impermanent and suffering, how can there be something that dominates it?' If there is no master within, how can it lead to attachment? This is also based on their being in a state of delusion, using the method of benefiting oneself alone. When one is already in a state of enlightenment, it is said to be teaching sentient beings. Speak of the emptiness and stillness of the body. Master Kumārajīva said: 'According to the sharpness or dullness of sentient beings' faculties, the teachings are spoken of in broad or brief terms.' For example, a large tree cannot be felled with one axe, and since the accumulated roots are deep, they cannot be removed by one method. Or some people, even if they hear of impermanence, say that there is no suffering, then we speak of suffering for them.

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便謂有苦樂之主。故說無我及空也。

不說畢竟寂滅。

肇曰。雖見身苦而不樂涅槃之樂。雖知無我不以眾生空故闕于教導。雖解身空而不取涅槃畢竟之道。故能安住生死與眾生同疾。是以慰諭之家宜說其所應行。所不應行不宜說也。生曰。既無能為宰。我身何有耶。若不有身。戀復從何生乎。所言空寂明無實耳。非謂無也。然此四句皆隨義作次。理盡兼矣。

說悔先罪而不說入於過去。

什曰。利根者聞上四句則能處疾不亂。自此已下便為鈍根者也。說近切之言諭其心也。今日之病必由先罪故教令悔先罪也。既言有先罪。則似罪有常性入於過去。故為說不入過去去其常想也。肇曰。教有疾菩薩悔既往之罪。往罪雖系人。不言罪有常性從未來至現在從現在入過去也。生曰。夫戀生畏死者恐有罪故也。若能改而悔之則出其境矣。復何畏哉。是以教誨前罪以除其畏也。此則據緣故耳。不言有實。

以己之疾愍于彼疾。

什曰。令其推己而悲物也。當念言。我今微疾苦痛尚爾。況惡趣眾生受無量苦也。肇曰。勸疾者推己之疾愍於他疾也。生曰。我有智慧猶有疾苦。況乃不達者乎。推己愍彼。是兼濟之懷。豈得自畏死焉。

當識宿世無數劫苦。

生曰。無數劫來經苦無量。

【現代漢語翻譯】 現代漢語譯本： 便說有苦樂之主。因此宣說無我以及空性。

不說畢竟寂滅。

肇曰：雖然見到身體的痛苦，但不以涅槃（Nirvana）之樂為樂；雖然知道無我（Anatta），但不因為眾生皆空就停止教導；雖然理解身體是空性的，但不取涅槃（Nirvana）畢竟之道。所以能夠安住于生死之中，與眾生一同受苦。因此，對於慰問病人的人，應該說他們應該做的，不應該做的就不應該說。生曰：既然沒有能做主宰者，我的身體又從何而來呢？如果沒有身體，貪戀又從何而生呢？所說的空寂，是說明沒有實體罷了，不是說完全沒有。然而這四句都是隨著意義安排順序，道理已經很完備了。

說懺悔先前的罪過，但不說罪過進入過去。

什曰：利根的人聽到前面四句，就能在疾病中處之泰然。從這句開始，就是為鈍根的人說的。說貼近實際的話來開導他們的心。今天的疾病必定是由於先前的罪過，所以教導他們懺悔先前的罪過。既然說有先前的罪過，就好像罪過有常性，進入過去。所以說罪過不進入過去，去除他們認為罪過有常性的想法。肇曰：教導生病的菩薩（Bodhisattva）懺悔過去的罪過，過去的罪過雖然繫於人，但不說罪過有常性，從未來到現在，從現在進入過去。生曰：貪戀生存，畏懼死亡，是因為恐怕有罪過。如果能夠改正並懺悔，就能脫離那種境地了。又有什麼可畏懼的呢？因此教導懺悔以前的罪過，來消除他們的畏懼。這只是就因緣來說，不是說罪過有實體。

以自己的疾病憐憫他人的疾病。

什曰：讓他們推己及人，悲憫他人。應當想：我現在只是輕微的疾病，尚且如此痛苦，何況惡趣的眾生，要承受無量的痛苦呢。肇曰：勸慰病人，要他們以自己的疾病，憐憫他人的疾病。生曰：我有智慧尚且有疾病痛苦，何況那些不通達的人呢？推己及人，是兼濟天下的胸懷，怎麼能只顧自己畏懼死亡呢？

應當認識到宿世無數劫以來的苦難。

生曰：無數劫以來，經歷的苦難是無法計量的。

【English Translation】 English version: Thus, it is said that there is a lord of suffering and joy. Therefore, the doctrines of 'no-self' (Anatta) and emptiness (Sunyata) are taught.

It is not said that there is ultimate extinction.

Zhao said: Although one sees the suffering of the body, one does not delight in the joy of Nirvana (Nirvana); although one knows 'no-self' (Anatta), one does not cease teaching because all beings are empty; although one understands that the body is empty, one does not take the ultimate path of Nirvana (Nirvana). Therefore, one can dwell in birth and death, sharing the same suffering as all beings. Thus, for those who comfort the sick, one should say what they should do, and what they should not do should not be said. Sheng said: Since there is no one who can be the master, where does my body come from? If there is no body, where does attachment arise from? The so-called emptiness and stillness merely explain that there is no substance, not that there is absolutely nothing. However, these four sentences are arranged in order according to their meaning, and the principle is already complete.

Speak of repenting of past sins, but do not say that sins enter the past.

Shih said: Those with sharp faculties can remain calm in illness upon hearing the first four sentences. From this point on, it is for those with dull faculties. Speak words that are close to reality to enlighten their minds. Today's illness must be due to past sins, so teach them to repent of past sins. Since it is said that there are past sins, it seems that sins have a constant nature and enter the past. Therefore, it is said that sins do not enter the past, to remove their idea that sins have a constant nature. Zhao said: Teach the sick Bodhisattva (Bodhisattva) to repent of past sins. Although past sins are related to people, it is not said that sins have a constant nature, coming from the future to the present, and from the present entering the past. Sheng said: Those who are attached to life and fear death are afraid of having sins. If one can correct and repent, one can escape that state. What is there to fear? Therefore, teach repentance of past sins to eliminate their fear. This is only based on conditions, not saying that sins have substance.

Use one's own illness to have compassion for the illnesses of others.

Shih said: Let them extend their own experience to others and have compassion for them. One should think: I am only slightly ill and already in such pain, how much more so are the beings in the evil realms, who must endure immeasurable suffering. Zhao said: Comfort the sick, urging them to use their own illness to have compassion for the illnesses of others. Sheng said: I have wisdom and still have illness and suffering, how much more so are those who do not understand? Extending one's own experience to others is the heart of universal salvation, how can one only care about oneself and fear death?

One should recognize the suffering of countless kalpas (aeons) in past lives.

Sheng said: The suffering experienced in countless kalpas (aeons) is immeasurable.

---

如何一旦忽忘之耶。

當念饒益一切眾生。

什曰。無數劫來受苦無量。未曾為道。為道受苦必獲大利。既以此自諭。又當念饒益眾生令得此利也。肇曰。當尋宿世受苦無量。今苦須臾。何足致憂。但當力勵救彼苦耳。生曰。念欲饒益一切眾生者方入生死不得有畏也。

憶所修福。

什曰。外國法從生至終所作福業一一書記。若命終時傍人為說令其恃福心不憂畏也。肇曰。恐新學菩薩為疾所亂。故勸憶所修福悅其情也。生曰。若有福者所生必勝。有何畏哉。

念于凈命。

什曰。凈命即正命也。自念從生至今常行正命必之善趣。吾將何畏也。肇曰。勿為救身疾起邪命也。邪命謂為命諂飾。要利存生也。生曰。行善之時本為得道度世。未始求利衣食。尚不畏為生死所牽。況罪苦者乎。

勿生憂惱。

生曰。憂之無益。徒以致惱耳。

常起精進。

什曰。雖身逝命終而意不捨也。生曰。因病致懈。懈乃愈生其憂。勤與命競。恒患不至。豈復容惱哉。

當作醫王療治眾病。

什曰。令其因疾發弘誓。如是諸病無能救者。當作法醫療眾病也。肇曰。當爲大法醫王療治群生之疾。自疾何足憂乎。生曰。唯當勤求療方以兼一切。勿起憂惱。徒苦而無益

【現代漢語翻譯】 現代漢語譯本 如何能夠輕易地忘記呢？

應當想著利益一切眾生。

鳩摩羅什（Kumārajīva）說：『無數劫以來承受了無量的痛苦，從未爲了正道而受苦。爲了正道而受苦，必定獲得巨大的利益。』既用這個道理來開導自己，又應當想著利益眾生，讓他們也能得到這種利益。僧肇（Sengzhao）說：『應當回想過去世所受的無量痛苦，現在這點痛苦只是短暫的，有什麼值得憂慮的呢？只要努力去救助他人的痛苦就可以了。』竺道生（Zhu Daosheng）說：『想著要利益一切眾生的人，才能進入生死輪迴而不會感到畏懼。』

回憶所修的福德。

鳩摩羅什（Kumārajīva）說：『外國的習俗是從出生到臨終，所做的善事都一一記錄下來。如果臨命終時，旁邊的人為他述說這些福德，讓他憑藉這些福德，心中不憂愁畏懼。』僧肇（Sengzhao）說：『恐怕新學的菩薩被疾病所擾亂，所以勸他回憶所修的福德，以此來愉悅他的心情。』竺道生（Zhu Daosheng）說：『如果是有福德的人，所往生的地方必定殊勝，有什麼可畏懼的呢？』

想著清凈的生命。

鳩摩羅什（Kumārajīva）說：『清凈的生命就是正命。自己想著從出生到現在，一直奉行正命，必定會前往善道，我有什麼可畏懼的呢？』僧肇（Sengzhao）說：『不要爲了救治身體的疾病而去做不正當的事情。』邪命指的是爲了生存而進行諂媚裝飾，貪求利益來維持生命。竺道生（Zhu Daosheng）說：『行善的時候，本來是爲了得道度化世人，從未求取衣食利益，尚且不畏懼被生死所牽累，何況是罪苦呢？』

不要產生憂愁煩惱。

竺道生（Zhu Daosheng）說：『憂愁沒有益處，只會徒增煩惱罷了。』

常常發起精進。

鳩摩羅什（Kumārajīva）說：『即使身體逝去，生命終結，而意志也不放棄。』竺道生（Zhu Daosheng）說：『因為生病而導致懈怠，懈怠就會更加滋生憂愁。勤奮地與生命賽跑，總是擔心不能達到目標，哪裡還有容納煩惱的空間呢？』

應當作為醫王，來療治眾人的疾病。

鳩摩羅什（Kumārajīva）說：『讓他因為疾病而發起弘大的誓願，像這樣，對於各種疾病沒有能夠救治的，就應當作為法藥來醫治眾人的疾病。』僧肇（Sengzhao）說：『應當作為大法醫王，來療治眾生的疾病，自己的疾病有什麼值得憂慮的呢？』竺道生（Zhu Daosheng）說：『只應當勤奮地尋求治療的方法，以此來兼顧一切，不要產生憂愁煩惱，徒勞地痛苦而沒有益處。』

【English Translation】 English version How can one ever forget this?

One should contemplate benefiting all sentient beings.

Kumārajīva (什) said: 'For countless kalpas, one has endured immeasurable suffering, never suffering for the sake of the Path. Suffering for the sake of the Path will surely bring great benefit.' Having enlightened oneself with this, one should also contemplate benefiting sentient beings, so that they may also attain this benefit. Sengzhao (肇) said: 'One should recall the immeasurable suffering endured in past lives; the present suffering is but momentary, what is there to worry about? One should only strive to relieve the suffering of others.' Zhu Daosheng (生) said: 'One who contemplates benefiting all sentient beings can enter the cycle of birth and death without fear.'

Remember the merits you have cultivated.

Kumārajīva (什) said: 'In foreign lands, the custom is to record all the meritorious deeds done from birth to death, one by one. If, at the time of death, someone recites these merits to them, it will allow them to rely on these merits and not be worried or fearful.' Sengzhao (肇) said: 'Perhaps newly learning Bodhisattvas are disturbed by illness, so they are encouraged to recall the merits they have cultivated, to gladden their hearts.' Zhu Daosheng (生) said: 'If one has merits, the place of rebirth will surely be excellent, what is there to fear?'

Contemplate on pure living.

Kumārajīva (什) said: 'Pure living is right livelihood. Thinking that from birth until now, one has always practiced right livelihood, one will surely go to a good destination. What should I fear?' Sengzhao (肇) said: 'Do not engage in wrong livelihood to save yourself from illness.' Wrong livelihood refers to flattery and deception for the sake of survival, seeking profit to sustain life. Zhu Daosheng (生) said: 'When doing good deeds, the original intention is to attain the Path and liberate the world, never seeking profit or sustenance. One is not even afraid of being bound by birth and death, how much less should one fear suffering?'

Do not give rise to worry or distress.

Zhu Daosheng (生) said: 'Worrying is of no benefit, it only leads to distress.'

Always arouse diligence.

Kumārajīva (什) said: 'Even though the body passes away and life ends, the intention does not give up.' Zhu Daosheng (生) said: 'Because of illness, one becomes lazy, and laziness only increases worry. Diligently compete with life, always fearing not reaching the goal, how can there be room for distress?'

You should act as a king of medicine, healing all diseases.

Kumārajīva (什) said: 'Let them make great vows because of illness. Like this, for those diseases that cannot be cured, one should act as a Dharma medicine to heal the diseases of all.' Sengzhao (肇) said: 'One should act as a great Dharma king of medicine, healing the diseases of sentient beings. What is there to worry about one's own illness?' Zhu Daosheng (生) said: 'One should only diligently seek methods of healing to encompass everything, do not give rise to worry or distress, suffering in vain without benefit.'

---

也。

菩薩應如是慰諭有疾菩薩令其歡喜文殊師利言居士有疾菩薩云何調伏其心。

肇曰。上問慰諭之宜。今問調心之法。外有善諭內有善調。則能彌歷生死與群生同疾。辛酸備經而不以為苦。此即凈名居疾之所由也。將示初學處疾之道故生斯問也。生曰。夫心為事馳無惡不作。譬猶放逸之馬難可禁制。是以波流生死莫出其境。將欲自拔要在伏而調之。調伏之方必有道也。譬猶調馬以埒。豈能不從。既得其道然後伏矣。而菩薩未免乎疾者。必為病切所牽愈難制也。故復問之爾焉。

維摩詰言有疾菩薩應作是念今我此病皆從前世妄想顛倒諸煩惱生。

生曰。茍為病切所牽不得不推病理也。病理是無。何能牽我哉。夫從緣起者已自非有。況乎惑想顛倒所生者哉。

無有實法誰受病者。

肇曰。處疾之法要先知病本。病疾之生也皆由前世妄想顛倒。妄想顛倒故煩惱以生。煩惱既生不得無身。既有身也不得無患。逆尋其本。虛妄不實。本既不實誰受病者。此明始行者初習無我觀也。生曰。又無所病也。既無所病。病又無矣。

所以者何四大合故假名為身四大無主。

什曰。四大是身之本。本既無主故身亦無我也。

身亦無我。

肇曰。釋無我義也。四大和合假

【現代漢語翻譯】 現代漢語譯本 也。

菩薩應當這樣慰問生病的菩薩，使他們歡喜。文殊師利問道：『居士，生病的菩薩應該如何調伏自己的心呢？』

肇曰：前面問的是慰問的適宜方法，現在問的是調伏內心的方法。對外有好的慰問，對內有好的調伏，就能經歷生死，與眾生一同感受疾病的痛苦。辛酸備嘗而不覺得苦，這就是維摩詰居士因病示現的原因。將要向初學者展示應對疾病的方法，所以才產生這樣的問題。生曰：心隨事物奔波，無惡不作，就像放縱的馬難以控制。因此在生死輪迴中流轉，無法脫離。想要自我解脫，關鍵在於調伏它。調伏的方法必然有其道理，就像調馬用韁繩，馬豈能不服從？掌握了方法，然後才能調伏。而菩薩如果無法避免疾病，必定是被病痛所牽引，更加難以控制。所以再次提問。』

維摩詰說：『生病的菩薩應當這樣想：我現在所受的病，都是從前世的妄想顛倒和各種煩惱產生的。』

生曰：如果被病痛所牽引，不得不推究病理。病理本是虛無，怎麼能牽引我呢？凡是從因緣而生的事物，本來就不是真實存在的，更何況是惑想顛倒所產生的呢？

沒有真實的法，誰來承受病痛呢？』

肇曰：應對疾病的方法，首先要知道疾病的根源。疾病的產生都是由於前世的妄想顛倒。因為妄想顛倒，所以產生煩惱。煩惱產生，就不能沒有身體。有了身體，就不能沒有病患。追溯到根源，都是虛妄不實的。根源既然不真實，誰來承受病痛呢？這是說明初學者最初學習無我觀。生曰：又沒有什麼可以生病。既然沒有什麼可以生病，病也就不存在了。

為什麼呢？因為四大（地、水、火、風）和合，才假名為身。四大沒有自主性，

什曰：四大是身體的根本，根本既然沒有自主性，所以身體也沒有我。

身體也沒有我。

肇曰：解釋無我的含義。四大和合，

【English Translation】 English version Also.

A Bodhisattva should console a sick Bodhisattva in this way, causing them to rejoice. Manjushri (Bodhisattva of wisdom) asked: 'Layman, how should a sick Bodhisattva subdue their mind?'

Zhao said: The previous question concerned the appropriate method of consolation; this question concerns the method of subduing the mind. With good consolation externally and good subduing internally, one can experience birth and death, sharing the suffering of illness with all beings. Enduring all hardships without feeling bitter – this is the reason for Vimalakirti's (name of the main figure in the sutra) manifestation of illness. Intending to show beginners the way to deal with illness, this question arises. Sheng said: The mind, driven by affairs, commits all kinds of evils, like a runaway horse that is difficult to restrain. Therefore, it flows in the cycle of birth and death, unable to escape. To liberate oneself, the key lies in subduing and taming it. The method of subduing must have its principles, like using reins to control a horse, how can it not obey? Once the method is grasped, then it can be subdued. But if a Bodhisattva cannot avoid illness, they must be pulled by the pain of the illness, making it even more difficult to control. Therefore, the question is asked again.'

Vimalakirti said: 'A sick Bodhisattva should think like this: My present illness arises from the delusions, inversions, and various afflictions of past lives.'

Sheng said: If one is pulled by the pain of illness, one cannot help but investigate the principle of illness. The principle of illness is emptiness; how can it pull me? Whatever arises from conditions is already non-existent; how much more so what arises from deluded thoughts and inversions?

'There is no real dharma (truth/phenomenon), so who is the one suffering from the illness?'

Zhao said: The method of dealing with illness is to first know the root of the illness. The arising of illness is due to the delusions and inversions of past lives. Because of delusions and inversions, afflictions arise. Once afflictions arise, one cannot be without a body. With a body, one cannot be without suffering. Tracing back to the root, it is all illusory and unreal. Since the root is unreal, who is the one suffering from the illness? This explains that beginners are initially learning the contemplation of no-self. Sheng said: Also, there is nothing to be ill with. Since there is nothing to be ill with, the illness also does not exist.

'Why is this? Because the four elements (earth, water, fire, wind) combine to form a body, which is merely a temporary designation. The four elements have no master,'

Shi said: The four elements are the root of the body. Since the root has no master, the body also has no self.

'The body also has no self.'

Zhao said: Explaining the meaning of no-self. The four elements combine,

---

名為身耳。四大既無主。身我何由生。譬一沙無油聚沙亦無也。主我一物異名耳。生曰。夫計我者或即以身為我。或謂身中有我也。今推身為理。唯以四大合成無復別法。四大無主身亦無我。四大四矣我則一矣。茍云處中為主之矣。然其無主則我無中矣。身為一也我亦一也。茍云即是身是之也。然無我則我不即也。我果是無。何所病哉。

又此病起皆由著我。

什曰。病起有一事。一者由過去著我廣生結業。結業果孰則受于苦。二者由現在著我心惱。著我心惱故病增也。

是故於我不應生著。

肇曰。我若是實。曷為生病。生曰。復原此病本空。而有病者皆由著我起也。若能於我不著。病何有哉。

既知病本。

什曰。著我是也。

即除我想及眾生想。

什曰。此三者事同而義異耳。肇曰。病本即上妄想也。因有妄想故現我及眾生。若悟妄想之顛倒則無我無眾生。生曰。既知病由著我而起。便應即除之也。眾生雖即是我。而將欲推眾法閤中無我。故以帖之徴現此義焉。

當起法想。

什曰。此假法以遣我。猶人養此怒以滅彼怒也。肇曰。我想患之重者。故除我想而起法想。法想于空為病。於我為藥升降相靡故假之以治也。生曰。除之為何。教起法想。

【現代漢語翻譯】 現代漢語譯本：名為身耳（身體和耳朵）。四大（地、水、火、風）既然沒有主宰，身體和『我』又從何而生呢？好比一捧沙子無法榨出油來，聚集沙子也同樣沒有油。主宰和『我』只是同一事物的不同名稱罷了。生曰（鳩摩羅什的弟子僧生的觀點）：那些執著于『我』的人，或者直接把身體當作『我』，或者認為身體中存在著『我』。現在推究身體的道理，只是由四大合成，沒有其他特別的法則。四大沒有主宰，身體也就沒有『我』。四大是四種不同的東西，而『我』只有一個。如果說『我』存在於身體之中並作為主宰，然而四大沒有主宰，那麼『我』也就不能存在於身體之中。身體是一個整體，『我』也是一個整體。如果說『我』就是身體，那麼就承認了『我』的存在。然而既然沒有『我』，那麼『我』就不能等同於身體。如果『我』確實不存在，又有什麼可憂慮的呢？ 而且，這些疾病的產生都是由於執著于『我』。 什曰（鳩摩羅什的觀點）：疾病的產生有兩種原因。一是由於過去執著于『我』，廣泛地產生惡業。惡業成熟就會承受痛苦。二是由於現在執著于『我』，內心煩惱。因為執著于『我』，內心煩惱，所以疾病加重。 因此，對於『我』不應該產生執著。 肇曰（僧肇的觀點）：如果『我』是真實存在的，為什麼會生病呢？生曰：追溯疾病的根源，本來是空無的，而有疾病都是由於執著于『我』而產生的。如果能夠不執著于『我』，疾病又怎麼會存在呢？ 既然知道了疾病的根源。 什曰：執著于『我』就是錯誤的。 就應當去除『我』的想念以及眾生的想念。 什曰：這三者（我想、眾生想、法想）事情相同而意義不同。肇曰：疾病的根源就是上面所說的虛妄想念。因為有虛妄想念，所以顯現出『我』和眾生。如果領悟到虛妄想念的顛倒，就沒有『我』也沒有眾生。生曰：既然知道疾病是由於執著于『我』而產生的，就應該立即去除它。眾生雖然就是『我』，但爲了推究眾法和合之中沒有『我』，所以用帖（經文）來明顯地揭示這個道理。 應當生起對法的想念。 什曰：這是用假借的法來去除『我』，就像人用憤怒來平息對方的憤怒一樣。肇曰：『我』的想念是禍患中最嚴重的，所以去除『我』的想念而生起對法的想念。對法的想念對於空來說是病，對於『我』來說是藥，升降相互輔助，所以假借它來治療。生曰：去除『我』的想念之後應該做什麼呢？教導人們生起對法的想念。

【English Translation】 English version: It is called the body and ears. Since the four great elements (earth, water, fire, and wind) have no master, how can the body and the 'self' arise? It is like trying to extract oil from a handful of sand; gathering sand will not produce oil either. Master and 'self' are merely different names for the same thing. Sheng said (Sengsheng, a disciple of Kumarajiva): Those who cling to the 'self' either directly regard the body as the 'self' or believe that there is a 'self' within the body. Now, examining the principle of the body, it is merely composed of the four great elements, with no other special laws. Since the four great elements have no master, the body also has no 'self'. The four great elements are four different things, while the 'self' is only one. If it is said that the 'self' exists within the body and acts as the master, but the four great elements have no master, then the 'self' cannot exist within the body. The body is a whole, and the 'self' is also a whole. If it is said that the 'self' is the body, then the existence of the 'self' is acknowledged. However, since there is no 'self', then the 'self' cannot be equated with the body. If the 'self' truly does not exist, what is there to worry about? Moreover, the arising of these illnesses is all due to attachment to the 'self'. Shi said (Kumarajiva's view): There are two reasons for the arising of illness. First, it is due to past attachment to the 'self', extensively generating bad karma. When bad karma matures, one will suffer. Second, it is due to present attachment to the 'self', causing mental distress. Because of attachment to the 'self' and mental distress, the illness worsens. Therefore, one should not develop attachment to the 'self'. Zhao said (Sengzhao's view): If the 'self' were truly existent, why would one become ill? Sheng said: Tracing the root of illness, it is originally empty, and the existence of illness is all due to attachment to the 'self'. If one can be free from attachment to the 'self', how can illness exist? Since the root of illness is known. Shi said: Attachment to the 'self' is wrong. One should then remove the thought of 'self' and the thought of sentient beings. Shi said: These three (thought of self, thought of sentient beings, thought of dharma) are the same in matter but different in meaning. Zhao said: The root of illness is the aforementioned false thought. Because there is false thought, the 'self' and sentient beings appear. If one realizes the inversion of false thought, there is no 'self' and no sentient beings. Sheng said: Since it is known that illness arises from attachment to the 'self', one should immediately remove it. Although sentient beings are the 'self', in order to investigate that there is no 'self' in the aggregation of all dharmas, the sutra is used to clearly reveal this principle. One should arise the thought of dharma. Shi said: This is using the borrowed dharma to remove the 'self', just as one uses anger to quell the anger of the other. Zhao said: The thought of 'self' is the most serious of calamities, so remove the thought of 'self' and arise the thought of dharma. The thought of dharma is a disease for emptiness, but a medicine for the 'self', rising and falling mutually assisting, so it is borrowed to cure it. Sheng said: What should be done after removing the thought of 'self'? Teach people to arise the thought of dharma.

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起法想者非謂著法也。

應作是念但以眾法合成此身。

生曰。眾法者陰界入也。合成身者明其為因也。言但者因中無我也。

起唯法起滅唯法滅。

肇曰。釋法想也。五陰諸法假會成身。起唯諸法共起。滅唯諸法共滅。無別有真宰主其起滅者也。既除我想唯見緣起諸法故名法想。生曰。起滅者是果也。言唯者果中亦無我也。

又此法者各不相知。

生曰。此下二句又明因果即非我也。眾法合成之時相緣而起。相緣起者不能不相起。非能相起也。若能相起者必有相起之知。而所知在彼不在於己。反覆為相知矣。是即自在為我義焉。

起時不言我起滅時不言我滅。

肇曰。萬物紛紜。聚散誰為。緣合則起。緣散則離。聚散無先期故法法不相知也。生曰。從緣起者亦不能不從起。非能從他起也。若能從起者必有從起之知。而所知在己不在於彼。故無相知之義也。是亦自在為我義焉。

彼有疾菩薩為滅法想。

什曰。向以法遣我。自此以下以空遣法也。

當作是念此法想者亦是顛倒顛倒者是即大患我應離之。

肇曰。法想雖除我。于真猶為倒。未免於患故應離之。生曰。夫以法想除我想者。豈復有法生著也哉。有于言跡生惑故次除之。又兼得對

【現代漢語翻譯】 現代漢語譯本 生病的比丘（Bhikkhu）認為，生起『法想』（Dharma-samjna，對法的概念）並非執著於法。

應當這樣想：這身體只是由眾法（Dharmas）聚合而成。

生肇法師（Sengzhao）說：眾法指的是五陰（Skandhas）、十二界（Ayatanas）、十八入（Dhatus）。合成身體表明它是因緣和合的結果。『但』字表明在因緣中沒有『我』（Atman）。

生起只是法的生起，滅去只是法的滅去。

肇法師說：這是解釋『法想』。五陰等諸法假合而成身體。生起只是諸法共同生起，滅去只是諸法共同滅去。沒有另外的真實主宰來主管它們的生滅。既然除去了『我』想，只看到緣起諸法，所以稱為『法想』。生肇法師說：生起和滅去是結果。『唯』字表明在結果中也沒有『我』。

而且這些法彼此互不相知。

生肇法師說：下面兩句進一步說明因果都不是『我』。眾法合成之時，相互關聯而生起。相互關聯而生起，就不能不相互生起，但不是能夠相互生起。如果能夠相互生起，必定有相互生起的知覺，而所知覺的在彼不在於己。反過來複過去就成了相互知覺。這就是自在為『我』的含義。

生起時不說『我』生起，滅去時不說『我』滅去。

肇法師說：萬物紛紛擾擾，聚合離散由誰主宰？因緣聚合就生起，因緣離散就分離。聚合離散沒有預定的時間，所以法與法之間互不相知。生肇法師說：從因緣生起，就不能不從因緣生起，但不是能夠從他處生起。如果能夠從他處生起，必定有從他處生起的知覺，而所知覺的在己不在於彼，所以沒有相互知覺的含義。這也是自在為『我』的含義。

那位有病的菩薩爲了滅除『法想』。

鳩摩羅什（Kumarajiva）說：之前用『法』來遣除『我』，從這裡以下用空性（Sunyata）來遣除『法』。

應當這樣想：這種『法想』也是顛倒（Viparyasa），顛倒就是大患，我應當遠離它。

肇法師說：『法想』雖然除去了『我』，但對於真理來說仍然是顛倒，未能免除禍患，所以應當遠離它。生肇法師說：用『法想』來去除『我』想，難道還會對法產生執著嗎？因為對言語文字產生迷惑，所以接著去除它，又兼顧對治。

【English Translation】 English version The sick Bhikkhu (monk) thought, arising the 'Dharma-samjna' (perception of Dharma) is not clinging to Dharma.

One should think thus: this body is merely composed of various Dharmas (elements).

Sengzhao said: The various Dharmas refer to the five Skandhas (aggregates), twelve Ayatanas (sense bases), and eighteen Dhatus (elements). Composing the body indicates that it is a result of causes and conditions. The word 'merely' indicates that there is no 'Atman' (self) within the causes.

Arising is merely the arising of Dharmas, and ceasing is merely the ceasing of Dharmas.

Zhao said: This explains the 'Dharma-samjna'. The five Skandhas and other Dharmas temporarily combine to form the body. Arising is merely the joint arising of various Dharmas, and ceasing is merely the joint ceasing of various Dharmas. There is no separate true master who governs their arising and ceasing. Since the perception of 'self' is removed, and only the arising of Dharmas due to conditions is seen, it is called 'Dharma-samjna'. Sengzhao said: Arising and ceasing are the results. The word 'merely' indicates that there is no 'self' in the results either.

Moreover, these Dharmas do not know each other.

Sengzhao said: The following two sentences further explain that neither cause nor effect is 'self'. When various Dharmas combine, they arise in relation to each other. Arising in relation to each other means that they cannot but arise together, but they are not able to arise each other. If they were able to arise each other, there would necessarily be a perception of arising each other, and what is perceived would be in the other, not in oneself. Going back and forth would become perceiving each other. This is the meaning of being independent as 'self'.

When arising, it is not said 'I' arise; when ceasing, it is not said 'I' cease.

Zhao said: The myriad things are in turmoil. Who is the master of gathering and scattering? When conditions come together, they arise; when conditions scatter, they separate. There is no predetermined time for gathering and scattering, so Dharmas do not know each other. Sengzhao said: Arising from conditions means that they cannot but arise from conditions, but they are not able to arise from elsewhere. If they were able to arise from elsewhere, there would necessarily be a perception of arising from elsewhere, and what is perceived would be in oneself, not in the other, so there is no meaning of perceiving each other. This is also the meaning of being independent as 'self'.

That sick Bodhisattva (enlightenment being) was to eliminate the 'Dharma-samjna'.

Kumarajiva said: Previously, 'Dharma' was used to dispel 'self', and from here onwards, Sunyata (emptiness) is used to dispel 'Dharma'.

One should think thus: this 'Dharma-samjna' is also Viparyasa (perversion), and perversion is a great affliction, and I should stay away from it.

Zhao said: Although 'Dharma-samjna' removes 'self', it is still a perversion in relation to the truth, and it has not escaped affliction, so it should be avoided. Sengzhao said: Using 'Dharma-samjna' to remove the perception of 'self', how could there still be attachment to Dharma? Because confusion arises from words and writings, it is then removed, and it also takes into account the treatment.

---

明以盡其義焉。

云何為離離我我所。

肇曰。我為萬物主。萬物為我所。若離我我所則無法不離。生曰。有我之情自外諸法皆以為我之所有。我之所有是對我之法。我既已無所有豈獨存乎。

云何離我我所謂離二法。

生曰。向直云二事耳。今言要當離二事相對為二然後是離也。

云何離二法謂不念內外諸法行於平等。

肇曰。有我我所則二法自生。二法既生則內外以形。內外既形則諸法異名。諸法異名則是非相傾。是非相傾則眾患以成。若能不念內外諸法行心平等者。則入空行無法想之患。內外情塵也。生曰。內者我也。外者一切法也。此則相對為二矣。謂不念之行於平等為離也。

云何平等謂我等涅槃等。

肇曰。極上窮下齊以一觀乃應平等也。生曰。涅槃雖非無。是表無之法也。故於外法中指舉此一事以對我明等也。

所以者何我及涅槃此二皆空。

肇曰。即事無不異。即空無不一。

以何為空但以名字故空。

生曰。名下無實。

如此二法無決定性。

肇曰。因背涅槃故名吾我。以舍吾我故名涅槃。二法相假故有名。生本其自性性無決定。故二俱空也矣。生曰。無定爾也。

得是平等無有餘病唯有空病。

【現代漢語翻譯】 現代漢語譯本 用明白曉暢的語言來窮盡其中的意義。

什麼是捨棄『我』（ātman，靈魂、自我）和『我所』（ātmanīya，屬於我的事物）？

僧肇（Sengzhao，人名）說：『我』是萬物的主宰，萬物是『我』所擁有的。如果捨棄了『我』和『我所』，那麼就沒有什麼法不是被捨棄的。僧生（Sengsheng，人名）說：有了執著于『我』的情感，就會把外在的各種法都認為是『我』所擁有的。『我』所擁有的是相對於『我』的法。既然『我』已經不存在，那麼『我所』又怎麼能單獨存在呢？

怎樣捨棄『我』和『我所』，從而捨棄二法？

僧生說：之前只是說兩件事而已。現在說的是，一定要捨棄二事，二事相對而立，然後才能說是捨棄。

怎樣捨棄二法，即不執念于內在和外在的諸法，而行於平等？

僧肇說：有了『我』和『我所』，那麼二法自然產生。二法既然產生，那麼內外就有了形相。內外既然有了形相，那麼諸法就有了不同的名稱。諸法有了不同的名稱，那麼是非就會相互傾軋。是非相互傾軋，那麼各種禍患就會產生。如果能夠不執念于內在和外在的諸法，而使心行於平等，那麼就會陷入空行而沒有法想的禍患。內外指的是情慾和塵埃。僧生說：內指的是『我』，外指的是一切法。這就是相對而立的二法。所謂不執念而行於平等，就是捨棄。

什麼是平等？即『我』與『涅槃』（nirvāṇa，寂滅）相等。

僧肇說：從極高處到極低處，都用同一種觀點來看待，這才算是平等。僧生說：涅槃雖然不是沒有，但它代表的是『無』的法。所以在外在的法中，特別指出涅槃這一件事，來對照說明『我』是相等的。

為什麼這樣說呢？因為『我』和『涅槃』這二者都是空。

僧肇說：就事物的現象來說，沒有不不同的；就空性來說，沒有不相同的。

因為什麼而空呢？只是因為名字的緣故而空。

僧生說：名字之下沒有真實。

像這樣的二法，沒有決定的自性。

僧肇說：因為背離涅槃的緣故，所以才有名為『吾我』；因為捨棄『吾我』的緣故，所以才有名為『涅槃』。二法相互假借，所以才有名。從其自性來說，自性沒有決定性，所以二者都是空。僧生說：沒有決定的自性就是這樣。

得到這種平等，就沒有其他的病患，只有空病。

English version To fully explain its meaning with clarity.

What is meant by abandoning 'ātman' (self, soul) and 'ātmanīya' (belonging to self)?

Sengzhao (personal name) said: 'I' is the master of all things, and all things are what 'I' possess. If 'I' and 'what belongs to me' are abandoned, then there is no dharma that is not abandoned. Sengsheng (personal name) said: With the emotion of attachment to 'I', all external dharmas are regarded as belonging to 'I'. What 'I' possess is the dharma relative to 'I'. Since 'I' no longer exists, how can 'what belongs to me' exist alone?

How to abandon 'I' and 'what belongs to me', thereby abandoning the two dharmas?

Sengsheng said: Previously, it was just about two things. Now it is said that it is necessary to abandon the two things, the two things stand in opposition to each other, and then it can be said to be abandonment.

How to abandon the two dharmas, that is, not to be attached to the internal and external dharmas, but to practice equality?

Sengzhao said: With 'I' and 'what belongs to me', the two dharmas naturally arise. Since the two dharmas arise, then the inside and outside have forms. Since the inside and outside have forms, then the dharmas have different names. Since the dharmas have different names, then right and wrong will lean against each other. If right and wrong lean against each other, then all kinds of misfortunes will arise. If one can not be attached to the internal and external dharmas, and make the mind practice equality, then one will fall into the misfortune of empty practice without dharma thought. Inside and outside refer to emotions and dust. Sengsheng said: Inside refers to 'I', and outside refers to all dharmas. This is the two dharmas standing in opposition to each other. The so-called not being attached to practicing equality is abandonment.

What is equality? That is, 'I' is equal to 'nirvāṇa' (extinction).

Sengzhao said: From the highest to the lowest, all are viewed with the same perspective, and this is considered equality. Sengsheng said: Although nirvāṇa is not non-existent, it represents the dharma of 'non-existence'. Therefore, among the external dharmas, nirvāṇa is specifically pointed out to illustrate that 'I' is equal.

Why is this so? Because both 'I' and 'nirvāṇa' are empty.

Sengzhao said: In terms of the phenomena of things, there is nothing that is not different; in terms of emptiness, there is nothing that is not the same.

Why is it empty? It is only empty because of the name.

Sengsheng said: There is no reality under the name.

Like these two dharmas, there is no definite nature.

Sengzhao said: Because of turning away from nirvāṇa, there is the name 'I'; because of abandoning 'I', there is the name 'nirvāṇa'. The two dharmas borrow from each other, so there are names. From its own nature, the nature has no definite nature, so both are empty. Sengsheng said: Having no definite nature is like this.

Having obtained this equality, there are no other illnesses, only the illness of emptiness.

【English Translation】 English version To fully explain its meaning with clarity.

What is meant by abandoning 'ātman' (self, soul) and 'ātmanīya' (belonging to self)?

Sengzhao (personal name) said: 'I' is the master of all things, and all things are what 'I' possess. If 'I' and 'what belongs to me' are abandoned, then there is no dharma that is not abandoned. Sengsheng (personal name) said: With the emotion of attachment to 'I', all external dharmas are regarded as belonging to 'I'. What 'I' possess is the dharma relative to 'I'. Since 'I' no longer exists, how can 'what belongs to me' exist alone?

How to abandon 'I' and 'what belongs to me', thereby abandoning the two dharmas?

Sengsheng said: Previously, it was just about two things. Now it is said that it is necessary to abandon the two things, the two things stand in opposition to each other, and then it can be said to be abandonment.

How to abandon the two dharmas, that is, not to be attached to the internal and external dharmas, but to practice equality?

Sengzhao said: With 'I' and 'what belongs to me', the two dharmas naturally arise. Since the two dharmas arise, then the inside and outside have forms. Since the inside and outside have forms, then the dharmas have different names. Since the dharmas have different names, then right and wrong will lean against each other. If right and wrong lean against each other, then all kinds of misfortunes will arise. If one can not be attached to the internal and external dharmas, and make the mind practice equality, then one will fall into the misfortune of empty practice without dharma thought. Inside and outside refer to emotions and dust. Sengsheng said: Inside refers to 'I', and outside refers to all dharmas. This is the two dharmas standing in opposition to each other. The so-called not being attached to practicing equality is abandonment.

What is equality? That is, 'I' is equal to 'nirvāṇa' (extinction).

Sengzhao said: From the highest to the lowest, all are viewed with the same perspective, and this is considered equality. Sengsheng said: Although nirvāṇa is not non-existent, it represents the dharma of 'non-existence'. Therefore, among the external dharmas, nirvāṇa is specifically pointed out to illustrate that 'I' is equal.

Why is this so? Because both 'I' and 'nirvāṇa' are empty.

Sengzhao said: In terms of the phenomena of things, there is nothing that is not different; in terms of emptiness, there is nothing that is not the same.

Why is it empty? It is only empty because of the name.

Sengsheng said: There is no reality under the name.

Like these two dharmas, there is no definite nature.

Sengzhao said: Because of turning away from nirvāṇa, there is the name 'I'; because of abandoning 'I', there is the name 'nirvāṇa'. The two dharmas borrow from each other, so there are names. From its own nature, the nature has no definite nature, so both are empty. Sengsheng said: Having no definite nature is like this.

Having obtained this equality, there are no other illnesses, only the illness of emptiness.

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生曰。亦以言跡除之也。義以粗妙故云爾也。

空病亦空。

什曰。上明無我無法而未遣空。未遣空則空為累。累則是病。故明空病亦空也。肇曰。群生封累深厚不可頓舍。故階級漸遣以至無遣也。上以法除我。以空除法。今以畢竟空空于空者。乃無患之極耳。生曰。空理無病。病有空耳。就病言之故謂空為病也。

是有疾菩薩以無所受而受諸受。

什曰。受謂苦樂舍三受也。若能解受無受。則能為物受生而忍受三受也。生曰。諸受者謂三受也。既觀病空三受皆無也。能無三受者三受自除也。非是欲舍故有入受為化之情焉。

未具佛法亦不滅受而取證也。

肇曰。善自調者處有不染有。在空不染空。此無受之至也。以心無受故無所不受。無所不受故能永與群生同受諸受。諸受者謂苦受樂受不苦不樂受也。佛法未具眾生未度不獨滅三受而取證也。生曰。據患受之情慾求無滅之者。必取其足能除患之處以為妙極。不復希盡理也。是則證明無義。中道而止矣。

設身有苦念惡趣眾生起大悲心。

什曰。我功德智慧之身尚苦痛如是。況惡趣眾生受苦無量耶。即起悲心志拔苦也。生曰。向有入受為化之情。是大悲心也。大悲為何。設身有苦以念惡趣眾生而拔濟之。前雖

【現代漢語翻譯】 現代漢語譯本： 僧肇註：這也是用言語的痕跡來去除的。因為義理有粗略和精妙的區分，所以這樣說。

空病亦空。

鳩摩羅什註：上面說明了無我無法，但還沒有去除空。沒有去除空，那麼空就成了累贅。成了累贅就是病。所以說明空病也是空。僧肇註：眾生積累的束縛深厚，不能一下子捨棄，所以分階段逐漸去除，以至於達到無所去除的境界。上面用『法』去除『我』，用『空』去除『法』，現在用畢竟空來空掉空，這是沒有禍患的極致。竺道生註：空的道理沒有病，病存在於空本身。就病來說，所以說空是病。

是有疾菩薩以無所受而受諸受。

鳩摩羅什註：『受』指的是苦受、樂受、舍受這三種感受。如果能理解受即非受，就能為眾生承受生死，並且忍受這三種感受。竺道生註：『諸受』指的是三種感受。既然觀察到病是空性的，那麼三種感受也都是虛無的。能夠不受三種感受的影響，那麼三種感受自然就會消除。這不是想要捨棄，而是因為有入世救度的情懷。

未具佛法亦不滅受而取證也。

僧肇註：善於調伏自己的人，處於有中而不被有污染，處於空也不被空污染，這是無所受的極致。因為心中沒有受，所以無所不受。因為無所不受，所以能夠永遠與眾生一同承受各種感受。各種感受指的是苦受、樂受、不苦不樂受。佛法還沒有完備，眾生還沒有度盡，不能獨自滅除三種感受而證得涅槃。竺道生註：根據患病和感受的情形，想要尋求不滅除感受的方法，必須找到能夠徹底消除患病的地方，並將其視為最精妙的境界，不再希望窮盡真理。這樣就證明了沒有意義，適可而止。

設身有苦念惡趣眾生起大悲心。

鳩摩羅什註：我的功德智慧之身尚且如此苦痛，何況惡趣眾生所受的苦難更是無量無邊呢？因此生起悲憫之心，立志拔除他們的痛苦。竺道生註：之前說有入世承受苦難以度化眾生的情懷，這就是大悲心。什麼是大悲心？就是設想自己身有苦難，從而想到惡趣眾生，並生起救拔他們的心。前面雖然

【English Translation】 English version: Sengzhao's commentary: This is also removed by the traces of words. It is said so because the meaning has rough and subtle distinctions.

'The illness of emptiness is also empty.'

Kumarajiva's commentary: The above explains no self and no dharma, but has not yet removed emptiness. If emptiness is not removed, then emptiness becomes a burden. Being a burden is an illness. Therefore, it is explained that the illness of emptiness is also empty. Sengzhao's commentary: The accumulated bonds of sentient beings are deep and cannot be abandoned all at once, so they are gradually removed in stages until the state of no removal is reached. The above uses 'dharma' to remove 'self', and uses 'emptiness' to remove 'dharma'. Now, using ultimate emptiness to empty emptiness is the ultimate of no suffering. Zhu Daosheng's commentary: The principle of emptiness has no illness, the illness exists in emptiness itself. Speaking of the illness, so it is said that emptiness is an illness.

'The Bodhisattva with illness receives all sufferings by not receiving.'

Kumarajiva's commentary: 'Suffering' refers to the three kinds of feelings: suffering, pleasure, and indifference. If one can understand that suffering is non-suffering, then one can endure birth and death for sentient beings and endure these three kinds of feelings. Zhu Daosheng's commentary: 'All sufferings' refers to the three kinds of feelings. Since it is observed that illness is empty in nature, then all three kinds of feelings are also empty. If one can be unaffected by the three kinds of feelings, then the three kinds of feelings will naturally be eliminated. This is not wanting to abandon, but because of the compassion to enter the world to save others.

'Without fully possessing the Buddha-dharma, one does not extinguish suffering to attain enlightenment.'

Sengzhao's commentary: One who is good at taming oneself is in existence without being tainted by existence, and in emptiness without being tainted by emptiness. This is the ultimate of non-receiving. Because the mind has no receiving, it receives everything. Because it receives everything, it can always share all feelings with sentient beings. All feelings refer to suffering, pleasure, and neither suffering nor pleasure. The Buddha-dharma is not yet complete, sentient beings have not yet been completely liberated, and one cannot independently eliminate the three kinds of feelings to attain Nirvana. Zhu Daosheng's commentary: According to the situation of illness and feeling, wanting to seek a method of not eliminating feeling, one must find a place that can completely eliminate illness and regard it as the most subtle state, no longer hoping to exhaust the truth. This proves that it is meaningless and should stop appropriately.

'If one's body has suffering, one should think of sentient beings in evil realms and arouse great compassion.'

Kumarajiva's commentary: My body of merit and wisdom is still so painful, let alone the suffering of sentient beings in evil realms is immeasurable? Therefore, arouse compassion and vow to remove their suffering. Zhu Daosheng's commentary: Earlier it was said that there is a feeling of entering the world to endure suffering in order to transform sentient beings, this is great compassion. What is great compassion? It is to imagine that one's own body has suffering, and then think of sentient beings in evil realms, and arouse the mind to rescue them. Although before

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觀病空正可使情不惑苦。未得便實無之。若久觀理明後生則無矣。是以言設身有苦也。以念惡趣眾生者。言我在人中有福。又資智慧之明猶尚有苦如是。況三惡道中無福慧者。但念惡趣者。夫在生死皆不免之。故以為發大悲之緣矣。

我既調伏亦當調伏一切眾生。

肇曰。要與群生同其苦樂也。生曰。自非調伏則不免三惡道矣。

但除其病而不除法。

什曰。謂妄見者所見常樂凈等法也。所以言無者。不以有樂凈法而以無除之。直為除妄想病耳。無法可除故能處之不除其法也。生曰。調伏除其所惑之有。不除法有也。

為斷病本而教導之。

肇曰。諸法緣生聚散非己。會而有形。散而無像。法自然耳。於我何。患之生者由我妄想於法自為患耳。法豈使我生妄想乎。然則妄想為病本。法非我患也。故教導之興但除病本不除法也。生曰。病本斷然後病除也。

何謂病本謂有攀緣。

生曰。所取之相為攀緣也。有者彼有之矣。

從有攀緣則為病本。

什曰。上說菩薩自尋病本以理處心。故能處疾不亂。今明為斷眾生病故推其病原。然後應其所宜耳。機神微動則心有所屬。心有所屬名為攀緣。攀緣取相是妄動之始病之根也。肇曰。攀緣謂妄想微動攀緣諸法也。

【現代漢語翻譯】 現代漢語譯本 觀察病痛的空性，真正可以使情感不被痛苦迷惑。如果尚未達到這種境界，那麼實際上就無法擺脫痛苦。如果長期觀察，明白了這個道理，那麼以後就不會再有痛苦了。所以說，假設自身有痛苦，是因為想到惡趣（地獄、餓鬼、畜生）中的眾生。意思是說，我在人間已經很有福報，又具備智慧的光明，尚且還有這樣的痛苦，更何況三惡道中沒有福報和智慧的眾生呢？僅僅是想到惡趣的眾生，要知道在生死輪迴中都是無法避免的，所以才把它作為發起大悲心的因緣。

我既然已經調伏了自己，也應當調伏一切眾生。

肇曰：要和所有眾生一同感受苦樂。生曰：如果不能調伏自己，就無法避免墮入三惡道。

只是去除他們的病痛，而不是去除法（Dharma）。

什曰：這裡說的『妄見』，是指那些人所見到的常、樂、凈等法。之所以說『無』，不是用沒有快樂清凈的法來去除它，而是直接去除虛妄的念想病。因為沒有法可以去除，所以能夠安處於其中而不去除法。生曰：調伏，是去除他們所迷惑的『有』，而不是去除法本有的存在。

爲了斷除病痛的根本而教導他們。

肇曰：諸法因緣和合而生，因緣離散而滅，並非獨立存在。聚合時顯現形態，離散時則無形無相。法本就是自然而然的，與我何干？痛苦的產生，是因為我虛妄地執著於法，自己給自己製造痛苦罷了。法難道會讓我產生虛妄的念想嗎？既然如此，那麼虛妄的念想才是病痛的根本，法並不是我的痛苦。所以教導的目的只是去除病痛的根本，而不是去除法。生曰：病痛的根本斷除了，然後病痛才能去除。

什麼是病痛的根本？就是有所攀緣。

生曰：所執取的表象就是攀緣。『有』，是指確實存在攀緣這件事。

從有所攀緣，就成為病痛的根本。

什曰：上面說的是菩薩自己尋找病痛的根本，用正理來安住內心，所以能夠身處疾病而不慌亂。現在說明爲了斷除眾生的病痛，所以推究病痛的根源，然後根據他們的情況給予相應的幫助。心念稍微一動，內心就會有所執著。內心有所執著，就叫做攀緣。攀緣執取表象，是虛妄動念的開始，也是病痛的根源。肇曰：攀緣，是指虛妄的念想稍微一動，就攀緣各種法。

【English Translation】 English version Observing the emptiness of illness truly enables emotions to be unbewildered by suffering. If one has not yet attained this, then in reality, one cannot escape suffering. If one observes for a long time and understands this principle, then suffering will not arise in the future. Therefore, it is said that assuming one's own suffering, one thinks of sentient beings in the evil realms (hell, hungry ghosts, animals). It means that I am already very fortunate in the human realm, and also possess the light of wisdom, yet I still have such suffering. How much more so for sentient beings in the three evil paths who have no fortune or wisdom? Merely thinking of sentient beings in the evil realms, one should know that in the cycle of birth and death, it is unavoidable, so it is taken as the cause for arousing great compassion.

Since I have already tamed myself, I should also tame all sentient beings.

Zhao said: It is necessary to share the joys and sorrows with all living beings. Seng said: If one cannot tame oneself, one cannot avoid falling into the three evil paths.

Only remove their illness, but do not remove the Dharma.

Shi said: 'False views' here refer to the perceptions of permanence, bliss, purity, etc., that people hold. The reason for saying 'non-existence' is not to remove it with the absence of blissful and pure dharmas, but to directly remove the illness of deluded thoughts. Because there is no dharma to be removed, one can abide in it without removing the Dharma. Seng said: Taming is to remove the 'existence' that they are deluded by, but not to remove the inherent existence of the Dharma.

To guide them by cutting off the root of the illness.

Zhao said: All dharmas arise from conditions and disperse due to conditions, they are not independent. They manifest form when assembled, and have no form when dispersed. The Dharma is naturally so, what does it have to do with me? The arising of suffering is because I falsely cling to the Dharma, creating suffering for myself. Does the Dharma cause me to have deluded thoughts? If so, then deluded thoughts are the root of the illness, and the Dharma is not my suffering. Therefore, the purpose of guidance is only to remove the root of the illness, not to remove the Dharma. Seng said: The root of the illness is cut off, and then the illness can be removed.

What is the root of the illness? It is clinging.

Seng said: The perceived appearance that is grasped is clinging. 'Existence' refers to the actual existence of clinging.

From having clinging, it becomes the root of the illness.

Shi said: The above says that the Bodhisattva seeks the root of the illness himself, and dwells in his mind with reason, so he can be in sickness without being disturbed. Now it is explained that in order to cut off the illness of sentient beings, the origin of the illness is investigated, and then help is given according to their situation. If the mind moves slightly, the mind will be attached to something. When the mind is attached to something, it is called clinging. Clinging to appearances is the beginning of false thoughts and the root of illness. Zhao said: Clinging refers to the slight movement of deluded thoughts clinging to various dharmas.

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妄想既緣則美惡已分。美惡既分則憎愛並熾。所以眾結煩于內萬疾生於外。自慈以往巧曆不能記。本其所由微想而已。故曰攀緣為本。生曰。向言有之。今言始有也矣。

何所攀緣謂之三界。

肇曰。明攀緣之境也。三界外法無漏無為。其法無相。非是妄想所能攀緣。所能攀緣者三界而已耳。生曰。三界之法耳。非實理也。

云何斷攀緣。

肇曰。既知其根。何由而斷。

以無所得。

生曰。以無所得理斷之也。

若無所得則無攀緣。

肇曰。所以攀緣。意存有取。所以有取。意存有得。若能知法虛誑無取無得者。則攀緣自息矣。

何謂無所得謂離二見。

生曰。二見無所得也。

何謂二見謂內見外見是無所得。

肇曰。內有妄想外有諸法。此二虛假終已無得。生曰。二見本以得內外法為懷。智慧觀之理無內外。然後二見不復得內外也。

文殊師利是為有疾菩薩調伏其心為斷老病死苦是菩薩菩提。

生曰。菩提以實濟為道。菩薩若能如是。雖未得之便是有矣。

若不如是己所修治為無慧利。

肇曰。若能善調其心不懷異想。而永處生死斷彼苦者。是菩薩菩提之道。若不能爾。其所修行內未足為有慧外未足為有利

【現代漢語翻譯】 現代漢語譯本：妄想一旦與外境攀緣，就會產生美與醜的分別。美醜的分別產生后，憎恨與喜愛就會同時熾盛。因此，眾多的煩惱結縛在內心，各種疾病產生於外部。從慈悲開始，巧妙的歷法也無法記錄。追溯它的根源，只是因為微細的妄想而已。所以說，攀緣是根本原因。生公說：『之前說過有，現在說開始有。』

什麼是攀緣，稱之為三界（欲界、色界、無色界）？

肇法師說：『這是說明攀緣的境界。三界之外的法是無漏無為的，那種法沒有相狀，不是妄想所能攀緣的。所能攀緣的只有三界而已。』生公說：『是三界的法，不是真實的道理。』

如何斷除攀緣？

肇法師說：『既然知道了它的根源，又該如何斷除呢？』

以無所得。

生公說：『用無所得的道理來斷除它。』

如果沒有所得，就沒有攀緣。

肇法師說：『之所以攀緣，是因為心中存有獲取的念頭。之所以有獲取的念頭，是因為心中存有得到的念頭。如果能夠知道一切法都是虛妄不實的，沒有獲取也沒有得到，那麼攀緣自然就會止息。』

什麼叫做無所得？叫做遠離二見。

生公說：『二見是無所得。』

什麼叫做二見？叫做內見和外見，這是無所得。

肇法師說：『內心有妄想，外在有諸法，這二者都是虛假的，最終都是沒有所得的。』生公說：『二見原本是以得到內外之法為目的，用智慧來觀察，真理是沒有內外之分的，這樣二見就再也得不到內外之法了。』

文殊師利（Manjushri），這就是有疾病的菩薩，調伏他的心，是爲了斷除老病死的痛苦，這就是菩薩的菩提（Bodhi，覺悟）。

生公說：『菩提是以真實的救濟作為道路。菩薩如果能夠這樣做，即使還沒有得到，也就相當於得到了。』

如果不能這樣做，自己所修行的就沒有智慧和利益。

肇法師說：『如果能夠很好地調伏自己的心，不懷有其他的想法，並且永遠處於生死輪迴中，斷除那些痛苦，這就是菩薩的菩提之道。如果不能這樣，那麼他所修行的，內在不足以稱為有智慧，外在不足以稱為有利益。』

【English Translation】 English version: When delusion arises and clings to external conditions, the distinction between beauty and ugliness is born. Once beauty and ugliness are distinguished, hatred and love simultaneously intensify. Therefore, numerous knots of affliction bind the mind within, and various illnesses arise externally. Beginning with compassion, even the most skillful calculations cannot record it. Tracing its origin, it is merely due to subtle delusion. Thus, it is said that clinging is the root cause. Sheng said, 'Previously it was said to exist, now it is said to begin to exist.'

What is this clinging that is called the Three Realms (Desire Realm, Form Realm, Formless Realm)?

Zhao said, 'This explains the realm of clinging. The Dharma beyond the Three Realms is unconditioned and without outflows. That Dharma has no form and cannot be clung to by delusion. What can be clung to is only the Three Realms.' Sheng said, 'It is the Dharma of the Three Realms, not the true principle.'

How is clinging severed?

Zhao said, 'Since its root is known, how can it be severed?'

Through non-attainment.

Sheng said, 'It is severed by the principle of non-attainment.'

If there is no attainment, there is no clinging.

Zhao said, 'The reason for clinging is that the mind harbors the thought of grasping. The reason for having the thought of grasping is that the mind harbors the thought of attaining. If one can know that all Dharmas are illusory and unreal, without grasping and without attainment, then clinging will naturally cease.'

What is meant by non-attainment? It means being apart from the two views.

Sheng said, 'The two views are non-attainment.'

What are the two views? They are the inner view and the outer view, which are non-attainment.

Zhao said, 'Within there are delusions, and externally there are all Dharmas. These two are false, and ultimately there is no attainment.' Sheng said, 'The two views originally aim to attain inner and outer Dharmas. When viewed with wisdom, the truth has no inner or outer. Then the two views can no longer attain inner and outer Dharmas.'

Manjushri (Manjushri), this is a Bodhisattva with illness, subduing his mind to cut off the suffering of old age, sickness, and death. This is the Bodhisattva's Bodhi (Bodhi, enlightenment).

Sheng said, 'Bodhi takes real salvation as the path. If a Bodhisattva can do this, even if he has not yet attained it, it is as if he has already attained it.'

If one cannot do this, one's cultivation will be without wisdom and benefit.

Zhao said, 'If one can skillfully subdue one's mind, not harboring different thoughts, and remain forever in the cycle of birth and death, cutting off those sufferings, this is the Bodhisattva's path to Bodhi. If one cannot do this, then one's cultivation is not sufficient to be called wisdom within, and not sufficient to be called beneficial without.'

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也。生曰。無慧利於物也。

譬如勝怨乃可為勇。

生曰。己及所親皆無復怨也。

如是兼除老病死者菩薩之謂也。

生曰。菩薩念眾生如親無異。若不除其老病死怨。便是己怨亦不除矣。

彼有疾菩薩應復作是念如我此病非真非有眾生病亦非真非有。

什曰。解病非真故能處之不亂也。言若以病為真有。則病不可除。眾生無邊病亦無盡。無盡之病其性實有云何可度。即時迷亂心生退轉。若病非真易可除耳。悲心即生弘誓兼濟也。生曰。又以此念起大悲心也。如我此病非真非有者。言己已達也。眾生病亦非真非有者。云彼不悟也。是欲教之令知此法也。然其起大悲之懷。已自備於前文。故今但明念而已矣。

作是觀時于諸眾生若起愛見大悲即應舍離。

什曰。謂未能深入實相。見有眾生心生愛著。因此生悲名為愛見大悲。愛見大悲虛妄不凈。有能令人起疲厭想故應舍離也。肇曰。若自調者應先觀己病及眾生病因緣所成虛假無實。宜以此心而起悲也。若此觀未純見眾生愛之而起悲者名愛見悲也。此悲雖善而雜以愛見有心之境。未免於累故應舍之。生曰。作上二觀起大悲之時。若於觀中有愛念心。又見眾生而欲拔濟之者。為愛見大悲也。

所以者何菩薩斷除客塵

【現代漢語翻譯】 現代漢語譯本： 也。生（僧人名）說：『沒有智慧對事物有益處。』 譬如戰勝怨敵才能稱得上勇敢。 生（僧人名）說：『自己和所親近的人都應該沒有怨恨。』 像這樣能夠同時去除衰老、疾病和死亡的，才能稱之為菩薩。 生（僧人名）說：『菩薩看待眾生如同親人一樣沒有差別。如果不能去除他們的衰老、疾病和死亡的怨恨，那麼自己的怨恨也無法去除。』 當他們生病時，菩薩應該這樣想：『我的這個病不是真實的，也不是實在的，眾生的病也不是真實的，也不是實在的。』 什（鳩摩羅什）說：『因為理解疾病不是真實的，所以能夠處變不驚。』如果認為疾病是真實存在的，那麼疾病就無法去除。眾生是無邊的，疾病也是無窮盡的。無窮盡的疾病，它的性質如果是真實存在的，怎麼能夠度化呢？這樣就會立刻迷惑混亂，心生退轉。如果疾病不是真實的，就容易去除。悲憫之心就會產生，弘大的誓願就會兼顧救濟眾生。生（僧人名）說：『又用這種想法生起大悲心。』『我的這個病不是真實的，也不是實在的』，是說自己已經通達了。『眾生的病也不是真實的，也不是實在的』，是說他們還沒有領悟。這是想要教導他們，讓他們知道這個道理。然而他生起大悲的懷抱，已經在前面的文字中完備了，所以現在只是說明念頭而已。 在進行這種觀想的時候，如果對眾生生起愛戀和偏見的，就應該捨棄這種大悲。 什（鳩摩羅什）說：『這是說未能深入實相，見到眾生心生愛著，因此產生的悲憫，稱為愛見大悲。愛見大悲虛妄不純凈，會讓人產生疲憊厭倦的想法，所以應該捨棄。』肇（僧肇）說：『如果想要自我調伏，應該先觀察自己和眾生的疾病，都是因緣和合而成，虛假不實。應該用這種心來生起悲憫。如果這種觀想還不純粹，見到眾生愛戀他們而生起悲憫的，稱為愛見悲。這種悲憫雖然是善的，但是夾雜著愛戀和偏見，是有心之境，無法避免累贅，所以應該捨棄。』生（僧人名）說：『在進行以上兩種觀想，生起大悲的時候，如果在觀想中有愛戀的心，又見到眾生想要拔除救濟他們的，就是愛見大悲。』 這是什麼原因呢？菩薩要斷除客塵（煩惱）。

【English Translation】 English version: Also. Sheng (name of a monk) said, 'There is no wisdom that benefits things.' For example, only by defeating an enemy can one be called brave. Sheng (name of a monk) said, 'Both oneself and one's relatives should be without resentment.' Like this, one who can simultaneously remove old age, sickness, and death is called a Bodhisattva. Sheng (name of a monk) said, 'Bodhisattvas regard sentient beings as no different from their own relatives. If they cannot remove their resentment of old age, sickness, and death, then their own resentment cannot be removed either.' When they are sick, Bodhisattvas should think like this: 'My sickness is not real, nor is it substantial; the sickness of sentient beings is also not real, nor is it substantial.' Shi (Kumarajiva) said, 'Because one understands that sickness is not real, one can remain calm in the face of it.' If one believes that sickness is real, then sickness cannot be removed. Sentient beings are boundless, and sickness is endless. If the nature of endless sickness is real, how can it be liberated? This will immediately cause confusion and regression. If sickness is not real, it is easy to remove. Compassion will arise, and the great vow will encompass the salvation of all beings. Sheng (name of a monk) said, 'Also, use this thought to generate great compassion.' 'My sickness is not real, nor is it substantial,' means that one has already understood. 'The sickness of sentient beings is also not real, nor is it substantial,' means that they have not yet realized it. This is to teach them to understand this principle. However, his embrace of great compassion was already complete in the previous text, so now it is only explaining the thought. When engaging in this contemplation, if one develops love and prejudice towards sentient beings, one should abandon this great compassion. Shi (Kumarajiva) said, 'This means that one has not deeply entered into the true nature of reality, and upon seeing sentient beings, one develops attachment and thus generates compassion, which is called love-seeing great compassion. Love-seeing great compassion is false and impure, and can cause one to develop feelings of fatigue and weariness, so it should be abandoned.' Zhao (Sengzhao) said, 'If one wants to subdue oneself, one should first observe that one's own sickness and the sickness of sentient beings are both formed by causes and conditions, and are false and unreal. One should use this mind to generate compassion. If this contemplation is not pure, and one sees sentient beings and loves them, generating compassion, this is called love-seeing compassion. Although this compassion is good, it is mixed with love and prejudice, and is a state of mind that cannot avoid burdens, so it should be abandoned.' Sheng (name of a monk) said, 'When engaging in the above two contemplations and generating great compassion, if there is a mind of love in the contemplation, and one sees sentient beings and wants to remove and save them, this is love-seeing great compassion.' What is the reason for this? Bodhisattvas must cut off the guest dust (afflictions).

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煩惱。

什曰。心本清凈無有塵垢。塵垢事會而生。於心為客塵也。

而起大悲。

肇曰。心遇外緣煩惱橫起故名客塵。菩薩之法要除客塵而起大悲。若愛見未斷則煩惱彌滋。故應舍之。生曰。愛見是惑想所起為客塵也。除之乃可以起大悲者矣。

愛見悲者則于生死有疲厭心。

什曰。若因愛生見悲者有疲厭也。

若能離此無有疲厭。

生曰。若以愛拔之增必舍焉。既見而無除。能盡化哉。

在在所生不為愛見之所覆。

什曰。若能除愛見。即棄捨結業受法化生。自在無礙也。肇曰。夫有所見必有所滯。有所愛必有所憎。此有極之道。安能致無極之用。若能離此。則法身化生無在不在。生死無窮不覺為遠。何有愛見之覆疲厭之勞乎。生曰。在在生者無疲厭故也。豈為愛見所覆然耶。

所生無縛能為眾生說法解縛。

肇曰。愛見既除法身既立則所生無縛。亦能解彼縛也。生曰。大悲既不為愛見所覆而生者。不復于生縛也矣。

如佛所說若自有縛能解彼縛無有是處若自無縛能解彼縛斯有是處是故菩薩不應起縛何謂縛何謂解。

肇曰。將因縛解釋內調之義也。

貪著禪味是菩薩縛。

什曰。貪著禪味有二障。障涅槃及菩薩道

【現代漢語翻譯】 現代漢語譯本 煩惱。

鳩摩羅什（Kumārajīva）說：心本來清凈，沒有塵垢。塵垢是因事會合而產生，對於心來說是客塵。

而生起大悲心。

僧肇（Sengzhao）說：心遇到外在因緣，煩惱橫生，所以叫做客塵。菩薩的法則是要去除客塵而生起大悲心。如果愛和見解沒有斷除，那麼煩惱就會更加滋長，所以應當捨棄它們。竺道生（Zhu Daosheng）說：愛和見解是由於迷惑妄想所產生的，是客塵。去除它們才可以生起大悲心。

如果執著于愛和見解而生起悲心，那麼對於生死就會有疲憊厭倦的心。

鳩摩羅什（Kumārajīva）說：如果因為愛而產生見解，又因此而生起悲心，就會有疲憊厭倦。

如果能夠離開這些，就不會有疲憊厭倦。

竺道生（Zhu Daosheng）說：如果用愛來拔除愛，那麼愛一定會更加滋長。既然已經產生了見解而不能去除，怎麼能夠完全化解呢？

無論在何處轉生，都不會被愛和見解所覆蓋。

鳩摩羅什（Kumārajīva）說：如果能夠去除愛和見解，就能捨棄結業，接受佛法的教化而轉生，自在無礙。僧肇（Sengzhao）說：有所見就一定有所滯礙，有所愛就一定有所憎恨，這是有極限的道理，怎麼能夠達到無限的功用呢？如果能夠離開這些，那麼法身化生，無處不在，生死無窮，不覺得遙遠，哪裡會有愛和見解的覆蓋，以及疲憊厭倦的勞累呢？竺道生（Zhu Daosheng）說：在任何地方轉生都不會有疲憊厭倦，難道會被愛和見解所覆蓋嗎？

所轉生之處沒有束縛，能夠為眾生說法解脫束縛。

僧肇（Sengzhao）說：愛和見解既然已經去除，法身就已經確立，那麼所轉生之處就沒有束縛，也能夠解脫他人的束縛。竺道生（Zhu Daosheng）說：大悲心既然不被愛和見解所覆蓋而生起，就不會再被轉生所束縛了。

如同佛所說，如果自己有束縛，卻要解脫他人的束縛，這是不可能的。如果自己沒有束縛，才能解脫他人的束縛。所以菩薩不應該生起束縛。什麼是束縛？什麼是解脫？

僧肇（Sengzhao）說：將要用束縛來解釋調伏內心的意義。

貪著禪定的滋味是菩薩的束縛。

鳩摩羅什（Kumārajīva）說：貪著禪定的滋味有兩種障礙，障礙涅槃和菩薩道。

【English Translation】 English version Afflictions (Kleshas).

Kumārajīva said: 'The mind is originally pure and free from dust and defilement. Dust and defilement arise from the confluence of events, and are thus considered 'guest dust' to the mind.'

And to arouse great compassion.

Sengzhao said: 'When the mind encounters external conditions, afflictions arise abruptly, hence the name 'guest dust'. The Dharma of the Bodhisattva is to remove guest dust and arouse great compassion. If love and views are not severed, then afflictions will only increase. Therefore, they should be abandoned.' Zhu Daosheng said: 'Love and views arise from deluded thoughts and are guest dust. Only by removing them can one arouse great compassion.'

If one clings to love and views in generating compassion, then one will have a weary and厭倦d heart towards birth and death.

Kumārajīva said: 'If compassion arises from love and views, then there will be weariness and厭倦.'

If one can depart from these, there will be no weariness and厭倦.

Zhu Daosheng said: 'If one tries to eradicate love with love, then love will only increase. Since views have already arisen and cannot be removed, how can they be completely transformed?'

In every rebirth, one will not be covered by love and views.

Kumārajīva said: 'If one can remove love and views, then one can abandon the karma of entanglement and receive the Dharma, being reborn freely and without obstruction.' Sengzhao said: 'To have views is to have attachments; to have love is to have hatred. This is the way of limitation. How can it lead to unlimited function? If one can depart from these, then the Dharma body will be transformed and reborn everywhere, and birth and death will be endless without feeling far away. How can there be the covering of love and views, or the weariness and toil of厭倦?' Zhu Daosheng said: 'Being reborn everywhere means there is no weariness and厭倦. How can one be covered by love and views?'

Being reborn without bondage, one can expound the Dharma to liberate beings from bondage.

Sengzhao said: 'Since love and views have been removed and the Dharma body has been established, then rebirth is without bondage, and one can also liberate others from bondage.' Zhu Daosheng said: 'Since great compassion arises without being covered by love and views, one will no longer be bound by rebirth.'

As the Buddha said, 'If one is bound oneself, one cannot liberate others from bondage. If one is free from bondage, then one can liberate others from bondage.' Therefore, a Bodhisattva should not create bondage. What is bondage? What is liberation?

Sengzhao said: 'We will use bondage to explain the meaning of taming the inner mind.'

Attachment to the taste of Dhyana (禪定) is the Bodhisattva's bondage.

Kumārajīva said: 'Attachment to the taste of Dhyana (禪定) has two obstacles: it obstructs Nirvana (涅槃) and the Bodhisattva path.'

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也。肇曰。三界受生二乘取證皆由著禪味。所以為縛。生曰。貪報行禪則有味於行矣。既於行有味報必惑焉。夫惑報者縛在生矣。

以方便生是菩薩解。

肇曰。自既離生方便為物而受生者則彼我無縛。所以為解也。生曰。欲濟群生而生者為方便生也。以本不為己故報無惑焉。

又無方便慧縛有方便慧解無慧方便縛有慧方便解。

肇曰。巧積眾德謂之方便。直達法相謂之慧。二行俱備然後為解耳。若無方便而有慧未免於縛。若無慧而有方便亦未免於縛。生曰。復廣縛解義也。方便凡有二種。一造行有功終致妙果。二以之為化使必成遂。慧亦二種。一為觀理伏心。二為于觀結盡。觀理伏心者三乘所同偏執則縛在小也。若以為化方便用之則不縛矣。行功緻果者。有結便受三界之報則縛在生也。若得結盡之慧則解矣。

何謂無方便慧縛謂菩薩以愛見心莊嚴佛土成就眾生於空無相無作法中而自調伏是名無方便慧縛。

什曰。觀空不取。涉有不著。是名巧方便也。今明六生已還未能無礙。當其觀空則無所取著。及其出觀凈國化人則生見取相心愛著。拙於涉動妙于靜觀。觀空慧不取相。雖是方便而從慧受名。此中但取涉有不著為方便。故言無方便而有慧也。七住以上其心常定動靜不異故言有

【現代漢語翻譯】 現代漢語譯本： 也。肇曰：三界（欲界、色界、無色界）眾生受生，二乘（聲聞乘、緣覺乘）之人證果，都是因為執著于禪定的滋味，所以被束縛。生曰：如果貪戀回報而修行禪定，就會覺得修行有滋味。既然覺得修行有滋味，那麼對於果報必然會迷惑。迷惑于果報，就被束縛在生死之中了。

以方便生是菩薩解。

肇曰：自己已經脫離了生死，爲了救度眾生而受生，這樣對於彼此都沒有束縛，所以是解脫。生曰：想要救濟眾生而受生，就是方便生。因為本來不是爲了自己，所以對於果報沒有迷惑。

又無方便慧縛，有方便慧解，無慧方便縛，有慧方便解。

肇曰：巧妙地積累各種功德，叫做方便。直接通達諸法實相，叫做智慧。兩種修行都具備，然後才是解脫。如果沒有方便而有智慧，未免會被束縛。如果沒有智慧而有方便，也未免會被束縛。生曰：這是進一步闡述束縛和解脫的含義。方便大致有兩種：一是造作修行，最終獲得妙果；二是用它來教化眾生，使他們必定成就。智慧也有兩種：一是通過觀照真理來調伏內心；二是通過觀照而斷盡煩惱。通過觀照真理來調伏內心，是三乘（聲聞乘、緣覺乘、菩薩乘）所共同的，如果偏執，就會被束縛在小乘之中。如果用它來教化眾生，方便的運用就不會被束縛了。修行功德而獲得果報，如果有煩惱，就會承受三界的果報，就被束縛在生死之中了。如果獲得斷盡煩惱的智慧，就解脫了。

何謂無方便慧縛？謂菩薩以愛見心莊嚴佛土，成就眾生，于空、無相、無作法中而自調伏，是名無方便慧縛。

什曰：觀察空性而不執取，涉足世間而不執著，這叫做巧妙的方便。現在說明六生（六道輪迴）已還未能沒有障礙。當他觀察空性時，確實沒有執取。等到他出定后，凈化國土，教化眾生，就產生了見取相（錯誤的見解）和愛著心。不善於涉足世間，而擅長於靜觀。觀空的智慧不執取相，雖然是方便，但是從智慧而得名。這裡只取涉足世間而不執著作為方便。所以說沒有方便而有智慧。七住（菩薩修行階位）以上的菩薩，他們的心常常處於禪定之中，動和靜沒有差別，所以說有方便。

【English Translation】 English version: Also. Zhao said: Sentient beings in the Three Realms (Desire Realm, Form Realm, Formless Realm) are born, and those of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) attain enlightenment, all because they are attached to the taste of meditation, and therefore are bound. Sheng said: If one is greedy for rewards and practices meditation, then one will find the practice tasteful. Since one finds the practice tasteful, one will inevitably be confused about the retribution. Those who are confused about retribution are bound in birth and death.

To be born with skillful means is the liberation of a Bodhisattva.

Zhao said: If one has already detached oneself from birth and death, and is born to save sentient beings, then there is no bondage for either oneself or others, so it is liberation. Sheng said: To be born in order to save sentient beings is to be born with skillful means. Because it is not originally for oneself, there is no confusion about retribution.

Furthermore, without skillful means, wisdom is bondage; with skillful means, wisdom is liberation; without wisdom, skillful means is bondage; with wisdom, skillful means is liberation.

Zhao said: Skillfully accumulating various merits is called skillful means. Directly penetrating the true nature of all dharmas is called wisdom. Only when both practices are possessed is there liberation. If there is wisdom without skillful means, one will inevitably be bound. If there is skillful means without wisdom, one will also inevitably be bound. Sheng said: This is a further explanation of the meaning of bondage and liberation. There are roughly two kinds of skillful means: one is to create practice and ultimately obtain wonderful fruits; the other is to use it to teach sentient beings, so that they will surely achieve success. There are also two kinds of wisdom: one is to subdue the mind by contemplating the truth; the other is to exhaust afflictions through contemplation. Subduing the mind by contemplating the truth is common to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); if one is biased, one will be bound in the Small Vehicle. If it is used to teach sentient beings, the use of skillful means will not be bound. Practicing merit and obtaining retribution, if there are afflictions, one will receive the retribution of the Three Realms, and one will be bound in birth and death. If one obtains the wisdom to exhaust afflictions, one will be liberated.

What is bondage of wisdom without skillful means? It means that a Bodhisattva adorns the Buddha land and accomplishes sentient beings with a mind of love and attachment, and subdues himself in the Dharma of emptiness, signlessness, and non-action. This is called bondage of wisdom without skillful means.

Kumārajīva said: Observing emptiness without grasping, engaging in the world without attachment, this is called skillful means. Now it is explained that those who have not yet returned from the Six Realms (Six Paths of Rebirth) are not yet free from obstacles. When he observes emptiness, he truly has no attachment. When he comes out of meditation, purifies the land, and teaches sentient beings, he generates the view of grasping at appearances (wrong views) and a mind of attachment. He is not good at engaging in the world, but is good at quiet contemplation. The wisdom of observing emptiness does not grasp at appearances, although it is skillful means, it is named after wisdom. Here, only engaging in the world without attachment is taken as skillful means. Therefore, it is said that there is wisdom without skillful means. Bodhisattvas above the Seventh Stage (a stage in Bodhisattva practice) have their minds constantly in meditation, and there is no difference between movement and stillness, so it is said that there is skillful means.

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方便慧也。肇曰。六住以下心未純一。在有則舍空。在空則舍有。未能以平等真心有無俱涉。所以嚴土化人則雜以愛見。此非巧便修德之謂故無方便。而以三空自調故有慧也。

何謂有方便慧解謂不以愛見心莊嚴佛土成就眾生於空無相無作法中以自調伏而不疲厭。

生曰。觀理伏心必惡生死。以為化方便造之而得耳。

是名有方便慧解。

肇曰。七住以上二行俱備。遊歷生死而不疲厭。所以為解。

何謂無慧方便縛謂菩薩住貪慾瞋恚邪見等諸煩惱而植眾德本是名無慧方便縛。

什曰。七住以還又優劣不同也。此明新學不修正觀不制煩惱。故言無慧也。而能修德迴向仰求大果。故言有方便也。若能修四念處除四顛倒。是名離煩惱慧也。又善能迴向心不退轉。是能求方便也。六住以還雖通在縛境。若能具此二法則是縛中之解也。上說無相慧及涉有不著方便。是二門出世間法也。此說有相慧及能求方便。是二門世間法也。肇曰。不修空慧以除煩惱。是為慧也。而勸積眾德有方便也。

何謂有慧方便解謂離諸貪慾瞋恚邪見等諸煩惱而殖眾德本回向阿耨多羅三藐三菩提。

生曰。雖以無結免縛于生。容可資以成小。故須言迴向也。

是名有慧方便解。

肇曰。上

【現代漢語翻譯】 現代漢語譯本： 方便慧也。（肇曰：）六住（菩薩修行階位，指第六個階段）以下的菩薩，心尚未純粹專一。執著于有，則捨棄空；執著于空，則捨棄有。不能以平等真心同時涉足有和無。所以莊嚴佛土、教化眾生時，會夾雜著愛慾和偏見。這並非巧妙方便地修習功德，所以說沒有方便。而憑藉三空（人空、法空、空空）來自我調伏，所以說有智慧。

何謂有方便慧解？謂不以愛見心莊嚴佛土，成就眾生，于空、無相、無作法中，以自調伏而不疲厭。

（生曰：）觀察真理、降伏內心，必定厭惡生死。認為教化眾生的方便是創造出來的，才能獲得。

是名有方便慧解。

（肇曰：）七住（菩薩修行階位，指第七個階段）以上的菩薩，方便和智慧兩種修行都具備。遊歷生死而不疲倦厭煩，所以稱為解脫。

何謂無慧方便縛？謂菩薩住于貪慾、瞋恚、邪見等各種煩惱之中，卻種植各種功德根本，這稱為無慧方便縛。

（什曰：）七住（菩薩修行階位，指第七個階段）以下的菩薩，又有優劣不同。這裡說明新學者不修正確的觀想，不能制伏煩惱，所以說沒有智慧。但能修習功德，迴向並仰求大的果報，所以說有方便。如果能修習四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），去除四顛倒（常、樂、我、凈），這稱為遠離煩惱的智慧。又能很好地迴向，心不退轉，這是能尋求方便。六住（菩薩修行階位，指第六個階段）以下的菩薩雖然都處在被束縛的境界，如果能具備這兩種方法，那麼就是在束縛中的解脫。上面所說的無相慧以及涉足有而不執著的方便，是兩種出世間法。這裡所說的有相慧以及能尋求方便，是兩種世間法。（肇曰：）不修習空性的智慧來去除煩惱，這是沒有智慧。而勸人積累各種功德，這是有方便。

何謂有慧方便解？謂遠離各種貪慾、瞋恚、邪見等各種煩惱，而種植各種功德根本，迴向阿耨多羅三藐三菩提（無上正等正覺）。

（生曰：）雖然憑藉沒有煩惱而免於被束縛于生死，但或許可以憑藉它成就小乘的果位。所以必須說迴向。

是名有慧方便解。

（肇曰：）上面

【English Translation】 English version: 'Convenient wisdom.' (Zhao said:) Bodhisattvas below the sixth stage (sixth stage of Bodhisattva practice) have not yet purified their minds. If they cling to existence, they abandon emptiness; if they cling to emptiness, they abandon existence. They cannot simultaneously engage with both existence and non-existence with an equal and genuine mind. Therefore, when adorning Buddha lands and transforming beings, they are mixed with love and attachment. This is not what is meant by skillfully and conveniently cultivating virtue, so it is said to be without convenience. However, they use the three emptinesses (emptiness of self, emptiness of dharma, emptiness of emptiness) to tame themselves, so it is said to have wisdom.

What is meant by 'understanding with convenient wisdom'? It means not adorning Buddha lands with a mind of love and attachment, accomplishing beings, and taming oneself in the Dharma of emptiness, signlessness, and non-action without weariness.

(Sheng said:) Observing truth and subduing the mind will inevitably lead to aversion to birth and death. It is believed that the convenience of transforming beings is created and then obtained.

This is called 'understanding with convenient wisdom'.

(Zhao said:) Bodhisattvas above the seventh stage (seventh stage of Bodhisattva practice) possess both convenience and wisdom. They travel through birth and death without weariness, so it is called liberation.

What is meant by 'bound by unwise convenience'? It means that Bodhisattvas dwell in various afflictions such as greed, hatred, and wrong views, but plant various roots of merit. This is called 'bound by unwise convenience'.

(Shi said:) Bodhisattvas below the seventh stage (seventh stage of Bodhisattva practice) also have different levels of excellence. This explains that new learners do not correct their contemplation and cannot control their afflictions, so it is said to be without wisdom. However, they can cultivate virtue, dedicate it, and aspire to great results, so it is said to have convenience. If they can cultivate the Four Foundations of Mindfulness (mindfulness of the body as impure, of feelings as suffering, of mind as impermanent, of dharmas as without self) and remove the Four Inversions (permanence, pleasure, self, purity), this is called wisdom that is free from afflictions. Furthermore, they can dedicate their merit well and their minds do not regress, which is the ability to seek convenience. Although Bodhisattvas below the sixth stage (sixth stage of Bodhisattva practice) are generally in a state of bondage, if they possess these two methods, then it is liberation within bondage. The aforementioned wisdom of signlessness and the convenience of engaging with existence without attachment are two transcendent Dharmas. The wisdom of signs and the ability to seek convenience mentioned here are two mundane Dharmas. (Zhao said:) Not cultivating the wisdom of emptiness to remove afflictions is without wisdom. But encouraging the accumulation of various merits is with convenience.

What is meant by 'liberation with wise convenience'? It means being free from various afflictions such as greed, hatred, and wrong views, and planting various roots of merit, dedicating them to Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment).

(Sheng said:) Although one is freed from the bondage of birth and death by being without afflictions, one might use it to achieve the fruit of the Lesser Vehicle. Therefore, it is necessary to speak of dedication.

This is called 'liberation with wise convenience'.

(Zhao said:) Above

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有方便慧解。今有慧方便解。致解雖同而行有前後。始行者自有先以方便積德然後修空慧者。亦有先修空慧而後積德者。各隨所宜其解不殊也。離煩惱即三空自調之所能。積德向菩提即嚴土化人之流也。前後異說互盡其美矣。

文殊師利彼有疾菩薩應如是觀諸法。

肇曰。非真以下無縛之觀也。

又復觀身無常苦空無我是名為慧。

什曰。上四句雜說世間出世間慧方便。今此四句偏明出世間慧方便。亦云。上統慧方便。此旨明處疾中用慧方便故能不滅身取證也。若以身為有病至則惱。若知身非實則處疾不亂。出世間慧亦有深淺。無常則空言初相。故先說無常。無常是出世間淺慧也。

雖身有疾常在生死饒益一切而不厭倦是名方便。

什曰。生死可厭而能不厭。善處險難故名方便也。肇曰。大乘四非常觀即平等真觀故名為慧。以平等心而處世不倦故名方便。慰諭之說即其事也。

又復觀身身不離病病不離身。

什曰。離身則無病故不相離。又云。身病一相故不相離也。

是病是身非新非故。

什曰。此明身病實相無有新故。說出世間深慧也。

是名為慧設身有疾而不永滅。

生曰。雖云方便有慧。而方便中不復更有慧也。以方便造慧者。慧

【現代漢語翻譯】 現代漢語譯本： 有方便和智慧的理解。現在有智慧和方便的理解。達到理解的途徑雖然相同，但實踐的順序有先後。開始修行的人，有的先用方便法門積累功德，然後修習空性的智慧；也有先修習空性的智慧，然後積累功德的。各自根據適合自己的方式，他們的理解並沒有不同。遠離煩惱，就是通過三空（三解脫門）來自我調伏的能力。積累功德趨向菩提（覺悟），就是莊嚴佛土、教化眾生的行為。先後不同的說法，各自都充分展現了其優點。 文殊師利（Manjushri，菩薩名），如果有生病的菩薩，應該這樣觀察諸法（一切事物和現象）。 肇曰：不是證悟真理以下，就沒有束縛的觀察。 又進一步觀察身體是無常、苦、空、無我的，這叫做智慧。 什曰：上面四句綜合講述了世間和出世間的智慧和方便。現在這四句偏重說明出世間的智慧和方便。也可以說，上面統攝了智慧和方便，這裡旨在說明在疾病中運用智慧和方便，因此能夠不厭棄身體而證悟。如果認為身體是真實存在的，生病就會感到苦惱。如果知道身體不是真實的，那麼即使身處疾病也不會心煩意亂。出世間的智慧也有深淺之分，無常是空性的最初表現，所以先說無常。無常是出世間淺顯的智慧。 即使身體有疾病，也常在生死輪迴中利益一切眾生而不厭倦，這叫做方便。 什曰：生死輪迴令人厭惡，但能夠不厭惡，善於處理危險和困難，所以叫做方便。肇曰：大乘的四非常觀（觀身不凈、觀受是苦、觀心無常、觀法無我）就是平等的真觀，所以叫做智慧。以平等心處世而不厭倦，所以叫做方便。慰問和勸導的言語就是這種方便的體現。 又進一步觀察身體，身體不離疾病，疾病不離身體。 什曰：離開身體就沒有疾病，所以說不相離。又說：身體和疾病是一體的，所以說不相離。 這疾病就是身體，非新也非舊。 什曰：這說明身體和疾病的實相，沒有新舊之分，這是在說出世間深刻的智慧。 這叫做智慧，即使身體有疾病，也不會永遠滅亡。 生曰：雖然說方便中有智慧，但在方便中不再有另外的智慧。用方便來造就智慧的人，智慧

【English Translation】 English version: There is understanding with skillful means and wisdom. Now there is understanding with wisdom and skillful means. Although the paths to understanding are the same, the order of practice is sequential. Some who begin practice first accumulate merit through skillful means, and then cultivate wisdom of emptiness; others first cultivate wisdom of emptiness, and then accumulate merit. Each follows what is suitable for them, and their understanding is not different. To be free from afflictions is the ability to self-tame through the Three Doors of Liberation (Three Samadhis). Accumulating merit towards Bodhi (enlightenment) is the act of adorning the Buddha-land and transforming people. The different views of before and after each fully demonstrate their merits. Manjushri (Manjushri, name of a Bodhisattva), if there is a sick Bodhisattva, he should contemplate all dharmas (all things and phenomena) in this way. Zhao said: Below the realization of truth, there is no observation of non-bondage. Furthermore, contemplate the body as impermanent, suffering, empty, and without self; this is called wisdom. Shi said: The above four sentences generally discuss worldly and supramundane wisdom and skillful means. Now these four sentences focus on explaining supramundane wisdom and skillful means. It can also be said that the above encompasses wisdom and skillful means, and the purpose here is to explain that by using wisdom and skillful means in illness, one can avoid disliking the body and attain realization. If one considers the body to be real, illness will cause distress. If one knows that the body is not real, then even in illness, one will not be disturbed. Supramundane wisdom also has depths. Impermanence is the initial manifestation of emptiness, so impermanence is mentioned first. Impermanence is shallow supramundane wisdom. Even though the body is sick, constantly remaining in the cycle of birth and death to benefit all beings without weariness is called skillful means. Shi said: The cycle of birth and death is detestable, but to be able to not detest it, and to skillfully handle danger and difficulty, is called skillful means. Zhao said: The Four Great Negations (contemplation of the body as impure, feeling as suffering, mind as impermanent, and phenomena as without self) of Mahayana are the equal and true contemplation, so it is called wisdom. To live in the world with an equal mind without weariness is called skillful means. Words of comfort and encouragement are manifestations of this skillful means. Furthermore, contemplate the body: the body is not separate from illness, and illness is not separate from the body. Shi said: Without the body, there is no illness, so they are not separate. It is also said: The body and illness are one aspect, so they are not separate. This illness is the body, neither new nor old. Shi said: This explains the true nature of the body and illness, without newness or oldness; this is speaking of profound supramundane wisdom. This is called wisdom; even if the body is sick, it will not be eternally destroyed. Sheng said: Although it is said that there is wisdom in skillful means, there is no additional wisdom in skillful means. For those who create wisdom with skillful means, wisdom

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中又有方便也。是以明之而因廣義焉。

是名方便。

什曰。不取可滅之相故能不滅。是方便力也。涉有應取相而不取相。不取相則理與有絕。而能涉有巧于難事。故名方便也。肇曰。新故之名出於先後。然離身無病。離病無身。眾緣所成。誰后誰先。既無先後則無新故。新故既無即入實相。故名慧也。既有此慧而與彼同疾不取涅槃。謂之方便。自調初說即其事也。慰諭自調略為權智。權智此經之關要。故會言有之矣。

文殊師利有疾菩薩應如是調伏其心。

生曰。觀察得失亦調伏矣。

不住其中。

生曰。若欲除不調伏。必以調伏為懷。

亦復不住不調伏心。

肇曰。大乘之行無言無相。而調伏之言以形前文。今將明言外之旨。故二俱不住。二俱不住即寄言之本意寄言之本意。即調伏之至也。生曰。不以調伏為懷耳。非不調伏也。

所以者何若住不調伏心是愚人法若住調伏心是聲聞法是故菩薩不當住于調伏不調伏心離此二法是菩薩行。

肇曰。不調之稱出自愚人。調伏之名出自聲聞。大乘行者本無名相。欲言不調則同愚人。欲言調伏則同聲聞。二者俱離乃應菩薩處中之行。

在於生死不為污行住于涅槃不永滅度是菩薩行。

肇曰。欲言

在生死。生死不能污。欲言住涅槃。而復不滅度。是以處中道而行者非在生死非住涅槃。

非凡夫行。

什曰。凡夫行者有三種。善不善無動行。無動行色無色界行也。上二界壽命劫數長久。外道以為有常。不動義也。佛亦因世所名而名之也。

非賢聖行。

什曰。謂行三脫而不證也。

是菩薩行非垢行非凈行是菩薩行。

肇曰。不可得而名者也。

雖過魔行而現降伏眾魔是菩薩行。

肇曰。不可得而有。不可得而無者。其唯大乘行乎。何則欲言其有無相無名。欲言其無萬德斯行。萬德斯行故雖無而有。無相無名故。雖有而無。然則言有不乖無。言無不乖有。是以此章或說有行或說無行。有無雖殊其致不異也。魔行四魔行也。久已超度而現降魔者示有所過耳。

雖求一切智無非時求是菩薩行。

什曰。功行未足而求至足之果名非時求也。肇曰。一切智未成而中道求證名非時求也。

雖觀諸法不生而不入正位是菩薩行。

什曰。觀無生是取證法。不入正位明不證也。肇曰。正位取證之位也。三乘同觀無生。慧力弱者不能自出。慧力強者超而不證也。

雖觀十二緣起而入諸邪見是菩薩行。

肇曰。觀緣起斷邪見之道也。而能反同

【現代漢語翻譯】 現代漢語譯本：在生死（Samsara，輪迴）之中，卻不被生死所污染。想要說安住于涅槃（Nirvana，解脫），卻又不完全滅度。因此，處於中道而行的人，既不在生死之中，也不安住于涅槃。

不是凡夫（ordinary people）的修行。

鳩摩羅什（Kumārajīva）說：凡夫的修行有三種，即善行、不善行和無動行。無動行指的是色界和無色界的修行。上二界的壽命和劫數長久，外道（non-Buddhist religions）認為這是永恒不變的，所以稱為『不動』。佛也只是沿用世俗的名稱來稱呼它。

不是賢聖（wise and holy people）的修行。

鳩摩羅什說：指的是修行三解脫門（three doors to liberation）卻不證得果位。

這是菩薩（Bodhisattva，覺悟的有情）的修行，既不是垢行（defiled practice），也不是凈行（pure practice），這就是菩薩的修行。

僧肇（Sengzhao）說：這種修行是不可言說、不可名狀的。

雖然已經超越了魔行（the actions of Mara，魔羅），卻仍然示現降伏眾魔，這就是菩薩的修行。

僧肇說：這種修行是不可說為有，也不可說為無的，大概只有大乘（Mahayana，大乘佛教）的修行才能如此吧。為什麼呢？想要說它有，卻無相無名；想要說它無，卻又具備萬德。具備萬德，所以雖無而有；無相無名，所以雖有而無。因此，說有不違背無，說無不違背有。所以這一章有時說有行，有時說無行，有和無雖然不同，但最終的歸宿卻是一樣的。魔行指的是四魔的行徑。菩薩早就已經超越了這些，卻仍然示現降伏魔眾，這只是爲了示現有所作為罷了。

雖然求取一切智（Sarvajna，一切種智），但不是在不適當的時候求取，這就是菩薩的修行。

鳩摩羅什說：功德和修行尚未圓滿，就求取最圓滿的果位，這叫做『非時求』。僧肇說：一切智慧尚未成就，就以中道（Middle Way）求證果位，這叫做『非時求』。

雖然觀察諸法不生（non-arising），卻不進入正位（right position），這就是菩薩的修行。

鳩摩羅什說：觀察諸法不生是取證的方法，不入正位說明不證果。僧肇說：正位是取證果位的位置。三乘（Three Vehicles）都觀察諸法不生，慧力弱的人不能從中解脫，慧力強的人超越而不證果。

雖然觀察十二緣起（Twelve links of dependent origination），卻進入各種邪見（wrong views），這就是菩薩的修行。

僧肇說：觀察緣起是斷除邪見的途徑，卻能反而認同邪見……

【English Translation】 English version: Being in Samsara (生死, the cycle of birth and death), yet not defiled by Samsara. Wanting to say one abides in Nirvana (涅槃, liberation), yet not completely passing away. Therefore, one who walks the Middle Way is neither in Samsara nor abiding in Nirvana.

It is not the practice of ordinary people (凡夫).

Kumārajīva (鳩摩羅什) said: The practice of ordinary people is of three kinds: good deeds, bad deeds, and immovable deeds. Immovable deeds refer to the practices of the Form Realm and Formless Realm. The lifespans and kalpas of the upper two realms are long and enduring, and non-Buddhist religions (外道) consider them to be eternal and unchanging, hence the term 'immovable.' The Buddha also uses the common term to refer to it.

It is not the practice of the wise and holy (賢聖).

Kumārajīva said: It refers to practicing the three doors to liberation (三脫門) without attaining the fruit.

It is the practice of a Bodhisattva (菩薩, an enlightened being), neither defiled practice (垢行) nor pure practice (凈行); this is the practice of a Bodhisattva.

Sengzhao (僧肇) said: It is that which cannot be named or described.

Although having transcended the actions of Mara (魔行, the actions of Mara), yet still manifesting the subduing of all Maras; this is the practice of a Bodhisattva.

Sengzhao said: It is that which cannot be said to exist, nor can it be said to not exist; perhaps only the practice of the Mahayana (大乘, the Great Vehicle) can be like this. Why? Wanting to say it exists, yet it is without characteristics and without name; wanting to say it does not exist, yet it possesses myriad virtues. Possessing myriad virtues, therefore, although non-existent, it exists; without characteristics and without name, therefore, although existent, it does not exist. Therefore, saying it exists does not contradict non-existence, and saying it does not exist does not contradict existence. Therefore, this chapter sometimes speaks of existent practice and sometimes speaks of non-existent practice; although existence and non-existence are different, their ultimate destination is the same. The actions of Mara refer to the actions of the four Maras. The Bodhisattva has long since transcended these, yet still manifests the subduing of the Maras, merely to demonstrate having something to do.

Although seeking all-wisdom (一切智, Sarvajna), yet not seeking it at an inappropriate time; this is the practice of a Bodhisattva.

Kumārajīva said: Seeking the most perfect fruit when merit and practice are not yet complete is called 'seeking at an inappropriate time.' Sengzhao said: Seeking to attain the fruit through the Middle Way (中道) when all-wisdom has not yet been achieved is called 'seeking at an inappropriate time.'

Although observing that all dharmas do not arise (不生), yet not entering the right position (正位); this is the practice of a Bodhisattva.

Kumārajīva said: Observing that dharmas do not arise is a method for attaining realization; not entering the right position indicates not attaining the fruit. Sengzhao said: The right position is the position for attaining the fruit. The Three Vehicles (三乘) all observe that dharmas do not arise; those with weak wisdom cannot liberate themselves from it, while those with strong wisdom transcend it without attaining the fruit.

Although observing the Twelve Links of Dependent Origination (十二緣起), yet entering into various wrong views (邪見); this is the practice of a Bodhisattva.

Sengzhao said: Observing dependent origination is the path to severing wrong views, yet one can instead agree with wrong views...

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邪見者。豈二乘之所能乎。

雖攝一切眾生而不愛著是菩薩行。

什曰。四攝法也。四攝是愛念眾生法。今明愛而不著也。肇曰。四攝攝彼慈惠之極。視彼猶己而能無著也。

雖樂遠離而不依身心儘是菩薩行。

什曰。心識滅盡名為遠離。遠離即空義也。不依者明於空不取相也。肇曰。小離離憒鬧。大離身心盡。菩薩雖樂大離而不依恃也。

雖行三界。

什曰。現生三界。

而不壞法性是菩薩行。

什曰。處而不惑也。肇曰。三界即法性。處之何所壞焉。

雖行於空而殖眾德本是菩薩行。

肇曰。行空欲以除有。而方殖有德也。

雖行無相而度眾生是菩薩行。

肇曰。行無相欲除取眾生相。而方度眾生也。

雖行無作而現受身是菩薩行。

肇曰。行無作欲不造生死。而方現受身也。

雖行無起而起一切善行是菩薩行。

肇曰。行無起欲滅諸起心。而方起諸善行。

雖行六波羅蜜而遍知眾生心心數法是菩薩行。

什曰。六度是自行法。自行既足然後化人。化人乃知眾生心。今雖自行而已能知彼。複次第六度觀法無相。不以無相為礙。亦能知眾生心也。肇曰。六度無相行也。無相則無知而方遍知眾生心

{ "translations": [ "現代漢語譯本", "持邪見的人，難道是聲聞乘和緣覺乘所能理解的嗎？", "", "雖然攝受一切眾生，但不生愛戀執著，這是菩薩的行持。", "", '鳩摩羅什（Kumārajīva）說：「這是四攝法（catuḥ-saṃgrahavastu）。」四攝法是愛念眾生的方法。現在說明愛而不執著。僧肇（Sengzhao）說：「四攝法攝盡了慈悲恩惠的極致，視眾生如自己一樣卻能不執著。」', "", "雖然喜好遠離塵囂，但不依賴於身心滅盡的狀態，這是菩薩的行持。", "", '鳩摩羅什（Kumārajīva）說：「心識滅盡叫做遠離。」遠離就是空（śūnyatā）的含義。不依賴，是說明對於空也不取著于相。僧肇（Sengzhao）說：「小乘的遠離是遠離喧鬧，大乘的遠離是身心滅盡。菩薩雖然喜好大乘的遠離，但不依賴於它。」', "", "雖然在三界（trayo dhātava）中修行，", "", '鳩摩羅什（Kumārajīva）說：「示現在三界中。」', "", "但不破壞法性（dharma-dhātu），這是菩薩的行持。", "", '鳩摩羅什（Kumārajīva）說：「處於三界中而不迷惑。」僧肇（Sengzhao）說：「三界就是法性，處於其中又怎麼會破壞它呢？」', "", "雖然修行于空性（śūnyatā），但仍然培植各種功德的根本，這是菩薩的行持。", "", '僧肇（Sengzhao）說：「修行空性是爲了去除有，卻又培植有為的功德。」', "", "雖然修行于無相（animitta），但仍然度化眾生，這是菩薩的行持。", "", '僧肇（Sengzhao）說：「修行無相是爲了去除執取眾生之相，卻又度化眾生。」', "", "雖然修行于無作（anābhoga），但仍然示現受生之身，這是菩薩的行持。", "", '僧肇（Sengzhao）說：「修行無作是爲了不造作生死，卻又示現受生之身。」', "", "雖然修行于無起（anutpāda），但仍然發起一切善行，這是菩薩的行持。", "", '僧肇（Sengzhao）說：「修行無起是爲了滅除各種生起之心，卻又發起各種善行。」', "", "雖然修行六波羅蜜（ṣaṭ-pāramitā），但仍然普遍了知眾生的心和心所法（citta-caitta），這是菩薩的行持。", "", '鳩摩羅什（Kumārajīva）說：「六度是自身修行的法門。自身修行圓滿了，然後才能教化他人。教化他人才能瞭解眾生的心。現在雖然是自身修行，卻已經能夠了解他人。而且第六度是觀法無相，不以無相為障礙，也能瞭解眾生的心。」僧肇（Sengzhao）說：「六度是無相的修行。無相則無知，卻能普遍了知眾生的心。」' ], "english_translations": [ "English version", "Can those with wrong views be understood by the Śrāvakas and Pratyekabuddhas?", "", "Although embracing all sentient beings, not being attached to them is the practice of a Bodhisattva.", "", 'Kumārajīva said: \'This refers to the Four Saṃgrahavastus (catuḥ-saṃgrahavastu).\'. The Four Saṃgrahavastus are methods of loving and cherishing sentient beings. Now, it clarifies loving without attachment. Sengzhao said: \'The Four Saṃgrahavastus encompass the extreme of compassion and kindness, viewing others as oneself yet being able to remain unattached.\'", "", "Although delighting in detachment, not relying on the exhaustion of body and mind is the practice of a Bodhisattva.", "", 'Kumārajīva said: \'The extinction of consciousness is called detachment.\' Detachment is the meaning of emptiness (śūnyatā). Not relying means understanding emptiness without clinging to forms. Sengzhao said: \'Small detachment is detachment from chaos, great detachment is the exhaustion of body and mind. Although Bodhisattvas delight in great detachment, they do not rely on it.\'", "", "Although acting within the Three Realms (trayo dhātava),", "", 'Kumārajīva said: \'Manifesting in the Three Realms.\'', "", "Not destroying the Dharma-nature (dharma-dhātu) is the practice of a Bodhisattva.", "", 'Kumārajīva said: \'Being present without being deluded.\' Sengzhao said: \'The Three Realms are the Dharma-nature; how can being within them destroy it?\'", "", "Although practicing emptiness (śūnyatā), cultivating roots of virtue is the practice of a Bodhisattva.", "", 'Sengzhao said: \'Practicing emptiness aims to eliminate existence, yet one cultivates virtuous existence.\'', "", "Although practicing non-appearance (animitta), liberating sentient beings is the practice of a Bodhisattva.", "", 'Sengzhao said: \'Practicing non-appearance aims to eliminate attachment to the appearance of sentient beings, yet one liberates sentient beings.\'', "", "Although practicing non-action (anābhoga), manifesting a body to receive is the practice of a Bodhisattva.", "", 'Sengzhao said: \'Practicing non-action aims to avoid creating birth and death, yet one manifests a body to receive.\'', "", "Although practicing non-arising (anutpāda), initiating all good deeds is the practice of a Bodhisattva.", "", 'Sengzhao said: \'Practicing non-arising aims to extinguish all arising thoughts, yet one initiates all good deeds.\'', "", "Although practicing the Six Pāramitās (ṣaṭ-pāramitā), thoroughly knowing the minds and mental functions (citta-caitta) of sentient beings is the practice of a Bodhisattva.", "", 'Kumārajīva said: \'The Six Perfections are practices for self-cultivation. Only after self-cultivation is complete can one teach others. Teaching others allows one to understand the minds of sentient beings. Now, even in self-cultivation, one can understand others. Furthermore, the sixth perfection is contemplating the non-appearance of phenomena, not being hindered by non-appearance, and being able to understand the minds of sentient beings.\' Sengzhao said: \'The Six Perfections are practices of non-appearance. Non-appearance implies non-knowing, yet one thoroughly knows the minds of sentient beings.\'" ] }

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行也。

雖行六通而不盡漏是菩薩行。

肇曰。雖具六通而不為漏盡之行也。何者菩薩觀漏即是無漏。故能永處生死與之同漏。豈以漏盡而自異於漏乎。

雖行四無量心而不貪著生於梵世是菩薩行。

什曰。四無量行則應生四禪地。今偏言梵者。以眾生宗事梵天舉其宗也。亦四禪地通名梵耳。

雖行禪定解脫三昧。

什曰。禪四禪也。定四空也。解脫八解脫也。三昧空無相無作也。

而不隨禪生是菩薩行。

肇曰。取其因而不取其果。可謂自在行乎。

雖行四念處而不永離身受心法是菩薩行。

什曰。雖觀此四法。而不永滅而取證也。肇曰。小乘觀身受心法離而取證。菩薩雖觀此四不永離而取證也。

雖行四正勤而不捨身心精進是菩薩行。

什曰。精進即四正勤也。不取故言離也。肇曰。小乘法行四正勤功就則舍入無為。菩薩雖同其行而不同其舍也。

雖行四如意足而得自在神通是菩薩行。

什曰。雖現學神足實已神通自在也。肇曰。雖同小乘行如意足。而久得大乘自在神通。如意足神通之因也。

雖行五根而分別眾生諸根利鈍是菩薩行。

肇曰。小乘唯自修己根不善人根。菩薩雖同其自修而善知人根。令彼我

【現代漢語翻譯】 現代漢語譯本 行也。

雖修行六通（神通的六種能力：天眼通、天耳通、他心通、宿命通、神足通、漏盡通）而不完全斷盡煩惱，這是菩薩行。

肇曰：雖然具備六通，但不以斷盡煩惱為目標。為什麼呢？菩薩觀察煩惱即是無煩惱，所以能夠永遠處於生死輪迴之中，與眾生一同承受煩惱。怎麼會因為斷盡煩惱而把自己與眾生區別開來呢？

雖修行四無量心（慈、悲、喜、舍四種廣大的心）而不貪戀執著于投生到梵天世界，這是菩薩行。

什曰：修行四無量心本應投生到四禪天。現在偏說梵天，是因為眾生主要崇拜梵天，所以舉梵天為例。或者說，四禪天都可以統稱為梵天。

雖修行禪定、解脫、三昧（禪定指四禪，解脫指八解脫，三昧指空、無相、無作三昧）。

什曰：禪指四禪，定指四空定，解脫指八解脫，三昧指空、無相、無作三昧。

但不隨禪定而生，這是菩薩行。

肇曰：取其修行的因，而不取其果報。這可以說是自在的修行啊。

雖修行四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）而不永遠脫離身、受、心、法，這是菩薩行。

什曰：雖然觀察這四法，但不永遠滅除而證得涅槃。肇曰：小乘修行者觀察身、受、心、法，從而脫離並證得涅槃。菩薩雖然觀察這四法，但不永遠脫離而證得涅槃。

雖修行四正勤（已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長）而不捨棄身心精進，這是菩薩行。

什曰：精進就是四正勤。不取證果，所以說是捨棄。肇曰：小乘修行者修行四正勤，功德成就后就捨棄而進入無為境界。菩薩雖然與他們一樣修行，但不像他們一樣捨棄。

雖修行四如意足（欲如意足、精進如意足、心如意足、思惟如意足）而獲得自在神通，這是菩薩行。

什曰：雖然表現上在學習如意足，實際上已經神通自在了。肇曰：雖然與小乘修行者一樣修行如意足，但早已獲得大乘的自在神通。如意足是神通的因。

雖修行五根（信根、精進根、念根、定根、慧根）而能分辨眾生諸根的利鈍，這是菩薩行。

肇曰：小乘修行者只修自己的根，不善於瞭解別人的根。菩薩雖然與他們一樣修自己的根，但善於瞭解眾生的根，使他們也能夠修行。

【English Translation】 English version It is practice.

Although practicing the six superknowledges (six abilities: heavenly eye, heavenly ear, knowing others' minds, remembering past lives, supernatural power, and the extinction of outflows) without completely exhausting the outflows is the practice of a Bodhisattva.

Zhao said: Although possessing the six superknowledges, one does not aim for the extinction of outflows. Why? Because a Bodhisattva observes that outflows are inherently without outflows, thus being able to eternally dwell in Samsara (cycle of birth and death), sharing the same outflows with sentient beings. How could one differentiate oneself from outflows by extinguishing them?

Although practicing the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) without being greedy and attached to being born in the Brahma heavens is the practice of a Bodhisattva.

Shi said: Practicing the four immeasurable minds should lead to rebirth in the four Dhyana heavens. The specific mention of Brahma is because sentient beings primarily revere Brahma, thus using Brahma as an example. Alternatively, the four Dhyana heavens can be collectively referred to as Brahma heavens.

Although practicing Dhyana (meditation), liberation, and Samadhi (concentration).

Shi said: Dhyana refers to the four Dhyanas, liberation refers to the eight liberations, and Samadhi refers to the emptiness, signlessness, and non-action Samadhis.

But not being born according to Dhyana is the practice of a Bodhisattva.

Zhao said: Taking the cause of practice without taking its result can be called a free and unconstrained practice.

Although practicing the four foundations of mindfulness (mindfulness of the body, sensations, mind, and phenomena) without permanently abandoning the body, sensations, mind, and phenomena is the practice of a Bodhisattva.

Shi said: Although observing these four dharmas, one does not permanently extinguish them to attain Nirvana. Zhao said: The practitioners of the Hinayana (small vehicle) observe the body, sensations, mind, and phenomena, thereby abandoning them and attaining Nirvana. Although Bodhisattvas observe these four, they do not permanently abandon them to attain Nirvana.

Although practicing the four right exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, arousing wholesome states that have not yet arisen, and maintaining wholesome states that have arisen) without abandoning diligent effort of body and mind is the practice of a Bodhisattva.

Shi said: Diligent effort is the four right exertions. Not taking the fruit, hence the term 'abandoning'. Zhao said: Hinayana practitioners, upon achieving the merit of the four right exertions, abandon them and enter the state of non-action. Although Bodhisattvas practice the same, they do not abandon them in the same way.

Although practicing the four bases of miraculous power (zeal, effort, mind, and investigation) and attaining自在(self-mastery) and supernatural powers is the practice of a Bodhisattva.

Shi said: Although outwardly appearing to be learning the bases of miraculous power, one has already attained supernatural powers and self-mastery. Zhao said: Although practicing the bases of miraculous power like Hinayana practitioners, one has long attained the supernatural powers and self-mastery of the Mahayana (great vehicle). The bases of miraculous power are the cause of supernatural powers.

Although practicing the five roots (faith, effort, mindfulness, concentration, and wisdom) and being able to distinguish the sharpness and dullness of the faculties of sentient beings is the practice of a Bodhisattva.

Zhao said: Hinayana practitioners only cultivate their own roots and are not skilled in understanding the roots of others. Although Bodhisattvas cultivate their own roots like them, they are skilled in understanding the roots of sentient beings, enabling them to practice as well.

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俱順也。

雖行五力而樂求佛十力是菩薩行雖行七覺分而分別佛之智慧是菩薩行雖行八正道而樂行無量佛道是菩薩行。

什曰。盡明現行淺法而內已實入深法也。肇曰。雖同聲聞根力覺道。其所志求常在佛行也。

雖行止觀。

什曰。初繫心在緣名為止。止相應名為觀也。

助道之法而不畢竟墮于寂滅是菩薩行。

肇曰。繫心于緣謂之止。分別深達謂之觀。止觀助涅槃之要法。菩薩因之而行。不順之以墮涅槃也。

雖行諸法不生不滅而以相好莊嚴其身是菩薩行。

肇曰。修無生滅無相行者本為滅相。而方以相好嚴身也。

雖現聲聞辟支佛威儀而不捨佛法是菩薩行。

肇曰。雖現行小乘威儀。而不捨大乘之法。

雖隨諸法究竟凈相而隨所應為現其身是菩薩行。

肇曰。究竟凈相理無形貌。而隨彼所應現若干象也。

雖觀諸佛國土永寂如空而現種種清凈佛土是菩薩行。

肇曰。空本無現而為彼現。

雖得佛道轉於法輪入于涅槃而不捨于菩薩之道是菩薩行。

肇曰。雖現成佛轉法輪入涅槃。而不永寂還入生死修菩薩法。如上所列。豈二乘之所能乎。獨菩薩行耳。

說是語時文殊師利所將大眾其中八千天子皆發阿

【現代漢語翻譯】 現代漢語譯本：

俱順也。

雖修行五力（信、精進、念、定、慧五種力量）而樂於追求佛的十力（佛所具有的十種力量）是菩薩行；雖修行七覺分（七種覺悟的因素）而能分辨佛的智慧是菩薩行；雖修行八正道（達到涅槃的八種正確途徑）而樂於修行無量佛道是菩薩行。

什曰：完全明白現行的淺顯之法，而內心已經實際進入深奧之法。肇曰：雖然與聲聞（聽聞佛陀教誨而證悟者）在根、力、覺、道上相同，但他們所立志追求的，常常在於佛的行持。

雖修行止觀（止息雜念，專注一境為止；觀照真理，明辨事理為觀）。

什曰：最初將心專注于所緣境上，這叫做止；與止相應，這叫做觀。

以助道之法而不最終墮入寂滅是菩薩行。

肇曰：將心專注于所緣境上叫做止；分別深切通達叫做觀。止觀是幫助達到涅槃的重要方法。菩薩依此而行，但不順從它而墮入涅槃。

雖修行諸法不生不滅，而以種種相好莊嚴自身是菩薩行。

肇曰：修習無生滅無相之行，本來是爲了滅除對相的執著，而現在卻用種種相好來莊嚴自身。

雖示現聲聞（聽聞佛陀教誨而證悟者）、辟支佛（不依師教，自己悟道的修行者）的威儀，而不捨棄佛法是菩薩行。

肇曰：雖然示現小乘（聲聞、緣覺）的威儀，但不捨棄大乘（菩薩）的法。

雖隨順諸法究竟清凈之相，而隨所應化現其身是菩薩行。

肇曰：究竟清凈之相，從理上講沒有固定的形貌，而隨眾生所應化現各種形象。

雖觀諸佛國土永遠寂靜如虛空，而示現種種清凈佛土是菩薩行。

肇曰：空性本來沒有顯現，而爲了他們而顯現。

雖證得佛道，轉動法輪，進入涅槃，而不捨棄菩薩之道是菩薩行。

肇曰：雖然示現成佛，轉法輪，入涅槃，但不永遠寂滅，還入生死輪迴修菩薩法。如上面所列舉的，難道是二乘（聲聞、緣覺）所能做到的嗎？只有菩薩才能做到。

說這些話的時候，文殊師利（Manjusri）所帶領的大眾中，有八千天子都發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

【English Translation】 English version:

Kushunya.

Although practicing the Five Powers (faith, vigor, mindfulness, concentration, and wisdom), delighting in seeking the Ten Powers of the Buddha is the practice of a Bodhisattva; although practicing the Seven Factors of Enlightenment (seven factors of awakening), discerning the wisdom of the Buddha is the practice of a Bodhisattva; although practicing the Eightfold Path (eight correct paths to achieve Nirvana), delighting in practicing the immeasurable Buddha-path is the practice of a Bodhisattva.

Kumarajiva said: Fully understanding the manifest and shallow Dharma, while inwardly having truly entered the profound Dharma. Sengzhao said: Although similar to the Shravakas (those who attain enlightenment by hearing the Buddha's teachings) in roots, powers, factors of enlightenment, and the path, their aspiration is always in the practice of the Buddha.

Although practicing Shamatha-Vipassana (calming the mind and insight meditation).

Kumarajiva said: Initially fixing the mind on an object is called Shamatha (calming); corresponding with Shamatha is called Vipassana (insight).

Using the methods that aid the path without ultimately falling into quiescence is the practice of a Bodhisattva.

Sengzhao said: Fixing the mind on an object is called Shamatha; discerning deeply and thoroughly is called Vipassana. Shamatha-Vipassana are essential methods to aid Nirvana. Bodhisattvas practice them, but do not follow them to fall into Nirvana.

Although practicing the non-arising and non-ceasing of all dharmas, adorning one's body with excellent marks is the practice of a Bodhisattva.

Sengzhao said: Cultivating the practice of non-arising, non-ceasing, and non-form is originally for eliminating attachment to form, but now adorning oneself with excellent marks.

Although manifesting the demeanor of Shravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), not abandoning the Buddha-dharma is the practice of a Bodhisattva.

Sengzhao said: Although manifesting the demeanor of the Hinayana (Shravakas and Pratyekabuddhas), not abandoning the Mahayana (Bodhisattva) Dharma.

Although according with the ultimate pure nature of all dharmas, manifesting one's body according to what is appropriate is the practice of a Bodhisattva.

Sengzhao said: The ultimate pure nature, in principle, has no fixed form, but manifests various forms according to what is appropriate for beings.

Although contemplating the Buddha-lands as eternally quiescent like space, manifesting various pure Buddha-lands is the practice of a Bodhisattva.

Sengzhao said: Emptiness originally has no manifestation, but manifests for them.

Although attaining the Buddha-path, turning the Dharma wheel, and entering Nirvana, not abandoning the Bodhisattva-path is the practice of a Bodhisattva.

Sengzhao said: Although manifesting the attainment of Buddhahood, turning the Dharma wheel, and entering Nirvana, not remaining in eternal quiescence, but returning to the cycle of birth and death to cultivate the Bodhisattva Dharma. As listed above, how could this be done by the Two Vehicles (Shravakas and Pratyekabuddhas)? Only Bodhisattvas can do this.

When these words were spoken, among the great assembly led by Manjusri (Manjusri), eight thousand devas (heavenly beings) all generated the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment).

---

耨多羅三藐三菩提心。◎

注維摩詰經卷第五 大正藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第六

後秦釋僧肇撰

不思議品第六

◎爾時舍利弗見此室中無有床座作是念。

什曰。法身大士身心無倦。聲聞結業之形。心雖樂法身有疲厭。故發息止之想。身子于弟子中年耆體劣。故先發念不用現其累跡。又以維摩必懸得其心。故直念而不言也。尋下言諸大人當於何坐。似是推己之疲以察眾人之體恐其須故發念之也。

斯諸菩薩大弟子眾當於何坐。

生曰。前除座待須。故舍利弗發須之念也。

長者維摩詰知其意語舍利弗言云何仁者為法來耶。

什曰。不直譏而問者。欲現其所念乖理進退入負門也。

求床座耶。

肇曰。獨寢床旨現於此。舍利弗默領懸機故扣其興端。凈名將辨無求之道。故因而詰之也。生曰。須座之念跡在有求。有求則乖法。非所以來意者也。

舍利弗言我為法來非為床座維摩詰言唯舍利弗夫求法者。

什曰。不取法相理會於法名為求法。若取相生著。心與法乖。非求法也。

不貪軀命何況床座夫求法者非有色受想行識之求。

肇曰。真求乃不求法。況安身之具乎。自

【現代漢語翻譯】 現代漢語譯本 耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。

《注維摩詰經》卷第五 大正藏第 38 冊 No. 1775 《注維摩詰經》

《注維摩詰經》卷第六

後秦 釋僧肇 撰

不思議品第六

◎爾時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）見此室中無有床座，作是念：

什曰：法身大士身心無倦，聲聞（Sravaka，聽聞佛法而修行的弟子）結業之形，心雖樂法，身有疲厭，故發息止之想。身子（舍利弗的別稱）于弟子中年耆體劣，故先發念，不用現其累跡。又以維摩（Vimalakirti，在家菩薩，以智慧和辯才著稱）必懸得其心，故直念而不言也。尋下言諸大人當於何坐，似是推己之疲，以察眾人之體，恐其須故發念之也。

斯諸菩薩（Bodhisattva，發願救度一切眾生的修行者）、大弟子眾當於何坐？

生曰：前除座待須，故舍利弗發須之念也。

長者維摩詰（Vimalakirti，在家菩薩，以智慧和辯才著稱）知其意，語舍利弗言：『云何，仁者為法來耶？』

什曰：不直譏而問者，欲現其所念乖理，進退入負門也。

『求床座耶？』

肇曰：獨寢床旨現於此。舍利弗默領懸機，故扣其興端。凈名（維摩詰的別稱）將辨無求之道，故因而詰之也。生曰：須座之念，跡在有求。有求則乖法，非所以來意者也。

舍利弗言：『我為法來，非為床座。』維摩詰言：『唯，舍利弗，夫求法者，』

什曰：不取法相，理會於法，名為求法。若取相生著，心與法乖，非求法也。

『不貪軀命，何況床座。夫求法者，非有色（Rupa，物質）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，認知）之求。』

肇曰：真求乃不求法，況安身之具乎。自

【English Translation】 English version Anuttara-samyak-sambodhi-citta (The mind of unsurpassed, complete and perfect enlightenment).

Commentary on the Vimalakirti Sutra, Volume 5 Taisho Tripitaka, Volume 38, No. 1775, Commentary on the Vimalakirti Sutra

Commentary on the Vimalakirti Sutra, Volume 6

Composed by Monk Zhao of the Later Qin Dynasty

Chapter 6: Inconceivable

◎ At that time, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom), seeing that there were no seats in the room, thought to himself:

Shi said: The Dharmakaya (Dharma Body) Bodhisattvas (enlightened beings) are tireless in body and mind, but the Sravakas (disciples who learn by hearing) are still bound by karma, and though their minds delight in the Dharma, their bodies are subject to fatigue, hence the thought of rest. Sariputra, being older and weaker among the disciples, first had this thought, not wanting to reveal his weariness. Moreover, Vimalakirti (a lay Bodhisattva known for his wisdom and eloquence) surely knows his mind, so he only thought it and did not speak it. The following words about where the great ones should sit suggest that he inferred the needs of others from his own fatigue, fearing they might need seats, hence the thought.

Where shall these Bodhisattvas and great disciples sit?

Sheng said: Because the seats were removed in anticipation of need, Sariputra had the thought of needing a seat.

The elder Vimalakirti (a lay Bodhisattva known for his wisdom and eloquence), knowing his thought, said to Sariputra: 'Why, virtuous one, have you come for the Dharma?'

Shi said: He does not directly criticize but asks, intending to show that his thought is contrary to reason, leading to a dead end.

'Are you seeking a seat?'

Zhao said: The meaning of sleeping alone on a bed is revealed here. Sariputra silently understood the hidden meaning, so he inquired about the beginning. Vimalakirti is about to explain the path of non-seeking, so he questioned him accordingly. Sheng said: The thought of needing a seat implies seeking. Seeking is contrary to the Dharma, which is not the intention of coming here.

Sariputra said: 'I have come for the Dharma, not for a seat.' Vimalakirti said: 'Indeed, Sariputra, those who seek the Dharma,'

Shi said: Not grasping onto the characteristics of the Dharma, but understanding the principle of the Dharma, is called seeking the Dharma. If one grasps onto characteristics and becomes attached, the mind is contrary to the Dharma, and it is not seeking the Dharma.

'Do not crave the body and life, let alone a seat. Those who seek the Dharma do not seek after form (Rupa), sensation (Vedana), perception (Samjna), mental formations (Samskara), or consciousness (Vijnana).'

Zhao said: True seeking is not seeking the Dharma, let alone the means to rest the body. From

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此下遍於諸法明無求義也。

非有界入之求。

肇曰。界十八界。入十二入也。

非有欲色無色之求。

肇曰。無三界之求也。

唯舍利弗夫求法者不著佛求不著法求不著眾求夫求法者無見苦求無斷集求無造盡證修道之求所以者何法無戲論若言我當見苦斷集滅證修道是則戲論非求法也。

肇曰。有求則戲論。戲論則非求。所以知真求之無求也。

唯舍利弗。法名寂滅。若行生滅是求生滅非求法也。法名無染。若染於法乃至涅槃。是則染著非求法也。法無行處。若行於法是則行處非求法也。法無取捨。若取捨法是則取捨非求法也。法無處所。若著處所是則著處非求法也。法名無相。若隨相識是則求相非求法也。法不可住。若住於法是則住法非求法也。法不可見聞覺知。

肇曰。六識略為四名。見聞眼耳識也。覺鼻舌身識也。知意識也。

若行見聞覺知是則見聞覺知非求法也法名無為若行有為是求有為非求法也是故舍利弗若求法者於一切法應無所求。

肇曰。法相如此。豈可求乎。若欲求者其唯無求乃真求耳。生曰。夫求法者非謂求也。以無復諸求為求耳。

說是語時五百天子于諸法中得法眼凈。

肇曰。大乘法眼凈也。

爾時長者維

摩詰問文殊師利言仁者游于無量千萬億阿僧祇國何等佛土有好上妙功德成就師子之座。

什曰。自知而問者。欲令眾會取信也。借座彼國其義有二。一者欲現諸佛嚴凈功德致殊特之座。令始行菩薩深其志願也。二者欲因往反之跡使化流二國也。肇曰。文殊大士游化無疆。必見諸國殊妙之座。凈名欲生時會敬信之情。故問而後取。示審其事也。生曰。先問之者。欲明後所致是實也。

文殊師利言居士東方度三十六恒河沙國有世界名須彌相其佛號須彌燈王今現在彼佛身長八萬四千由旬。

肇曰。由旬天竺里數名也。上由旬六十里。中由旬五十里。下由旬四十里也。

其師子座高八萬四千由旬嚴飾第一於是長者維摩詰現神通力即時彼佛遣三萬二千師子之座高廣嚴凈來入維摩詰室。

肇曰。凈名雖以神力往取。彼佛不遣亦無由致。

諸菩薩大弟子釋梵四天王等昔所未見。其室廣博悉苞容三萬二千師子之座無所妨閡。于毗耶離城及閻浮提四天下亦不迫迮悉見如故。爾時維摩詰語文殊師利就師子座與諸菩薩上人俱坐。當自立身如彼座像。其得神通菩薩即自變形為四萬二千由旬坐師子座。諸新發意菩薩及大弟子皆不能升。爾時維摩詰語舍利弗就師子座。舍利弗言。居士。此座高廣吾不能升。

【現代漢語翻譯】 現代漢語譯本： 維摩詰（Vimalakirti，一位著名的在家菩薩）問文殊師利（Manjusri，智慧的菩薩）說：『仁者您遊歷于無量千萬億阿僧祇（asamkhya，極大的數字單位）國土，哪個佛土有好上妙的功德成就的獅子座？』

什（Kumarajiva，鳩摩羅什，譯經大師）曰：『（維摩詰）明知而問，是爲了讓大眾信服。借座彼國，其意義有二：一是想展現諸佛莊嚴清凈的功德，以致殊勝的座席，讓初修行的菩薩加深其志願；二是想借往返的因緣，使教化流傳於兩國。』肇（僧肇，鳩摩羅什的弟子）曰：『文殊大士游化無邊，必定見過諸國殊妙的座席。維摩詰想讓在場的人們生起敬信之心，所以先問而後取，以顯示事情的真實性。』生（竺道生，南北朝時期的僧人）曰：『先問，是爲了表明後來所取的是真實的。』

文殊師利（Manjusri）說：『居士，東方度過三十六恒河沙（ganga sands，極大的數量）數的國土，有個世界名叫須彌相（Sumeru Appearance），那裡的佛號是須彌燈王（Sumeru Light King），現在正在那裡。佛身長八萬四千由旬（yojana，古印度長度單位）。』

肇（僧肇）曰：『由旬（yojana）是天竺（India）的里數名稱。上由旬六十里，中由旬五十里，下由旬四十里。』

那獅子座高八萬四千由旬（yojana），莊嚴裝飾第一。於是長者維摩詰（Vimalakirti）現神通力，即時彼佛派遣三萬二千獅子座，高廣嚴凈，來到維摩詰（Vimalakirti）的房間。

肇（僧肇）曰：『維摩詰（Vimalakirti）雖然用神通力去取，但如果彼佛不派遣，也是無法得到的。』

諸菩薩、大弟子、釋梵（Sakra-brahman，帝釋天和梵天）、四天王（Four Heavenly Kings）等，過去從未見過這樣的景象。他的房間廣博，完全容納三萬二千獅子座，沒有絲毫阻礙。在毗耶離城（Vaishali）及閻浮提（Jambudvipa，我們所居住的這個世界）四天下，也不顯得擁擠，一切如常。這時，維摩詰（Vimalakirti）對文殊師利（Manjusri）說：『請就獅子座，與諸位菩薩上人一同坐下。應當使自身如那座位的形象。』那些得到神通的菩薩，立即變身成為四萬二千由旬（yojana），坐在獅子座上。諸位新發意的菩薩及大弟子都不能升上去。這時，維摩詰（Vimalakirti）對舍利弗（Sariputra，釋迦牟尼佛的十大弟子之一）說：『請就獅子座。』舍利弗（Sariputra）說：『居士，此座高廣，我不能升上去。』

【English Translation】 English version: Vimalakirti (Vimalakirti, a famous lay bodhisattva) asked Manjusri (Manjusri, the Bodhisattva of Wisdom), 'Virtuous one, you have traveled through immeasurable millions of billions of asamkhya (asamkhya, an extremely large numerical unit) lands. Which Buddha land has a lion's seat that is well-adorned with excellent merits?'

Kumarajiva (Kumarajiva, a great translator of Buddhist scriptures) said, '(Vimalakirti) asks knowing the answer, in order to make the assembly believe. Borrowing the seat from that land has two meanings: first, to display the majestic and pure merits of the Buddhas, resulting in an extraordinary seat, so that newly practicing bodhisattvas may deepen their aspirations; second, to use the cause of going back and forth to spread the teachings to both countries.' Sengzhao (Sengzhao, Kumarajiva's disciple) said, 'The great Bodhisattva Manjusri travels and transforms without limit, and must have seen extraordinary seats in various lands. Vimalakirti wants to generate a sense of reverence and faith in those present, so he asks before taking, to show the truth of the matter.' Daosheng (Zhu Daosheng, a monk of the Northern and Southern Dynasties) said, 'Asking first is to clarify that what is taken later is real.'

Manjusri (Manjusri) said, 'Layman, passing through thirty-six Ganges sands (ganga sands, an extremely large quantity) of lands to the east, there is a world called Sumeru Appearance. The Buddha there is named Sumeru Light King, and he is there now. The Buddha's body is 84,000 yojanas (yojana, an ancient Indian unit of length) tall.'

Sengzhao (Sengzhao) said, 'Yojana (yojana) is the name of a unit of distance in India. An upper yojana is sixty li, a middle yojana is fifty li, and a lower yojana is forty li.'

That lion's seat is 84,000 yojanas (yojana) high, and its adornment is the best. Then the elder Vimalakirti (Vimalakirti) manifested his supernatural power, and immediately that Buddha sent 32,000 lion's seats, tall, wide, adorned, and pure, into Vimalakirti's (Vimalakirti) room.

Sengzhao (Sengzhao) said, 'Although Vimalakirti (Vimalakirti) used his supernatural power to take it, if that Buddha did not send it, it would not have been possible to obtain it.'

The bodhisattvas, great disciples, Sakra-brahman (Sakra-brahman, Indra and Brahma), Four Heavenly Kings (Four Heavenly Kings), and others had never seen such a sight before. His room was vast and completely accommodated the 32,000 lion's seats without any obstruction. In the city of Vaishali and Jambudvipa (Jambudvipa, the world we live in), the four continents under the heavens, it did not appear crowded, and everything was as usual. At this time, Vimalakirti (Vimalakirti) said to Manjusri (Manjusri), 'Please take the lion's seat and sit with the noble bodhisattvas. You should make your body like the image of that seat.' Those bodhisattvas who had attained supernatural powers immediately transformed themselves into 42,000 yojanas (yojana) and sat on the lion's seat. The newly initiated bodhisattvas and great disciples could not ascend. At this time, Vimalakirti (Vimalakirti) said to Sariputra (Sariputra, one of the ten great disciples of Sakyamuni Buddha), 'Please take the lion's seat.' Sariputra (Sariputra) said, 'Layman, this seat is high and wide, I cannot ascend it.'

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什曰。維摩神力所制。欲令眾知大小乘優劣若此之懸也。亦云。諸佛功德之座非無德所升。理自冥純。非所制也。

維摩詰言。唯舍利弗。為須彌燈王如來作禮乃可得坐於是。新發意菩薩及大弟子即為須彌燈王如來作禮。便得坐師子座。舍利弗言。居士。未曾有也。如是小室乃容受此高廣之座于毗耶離城無所妨閡。又于閻浮提聚落城邑及四天下諸天龍王鬼神宮殿亦不迫迮。維摩詰言。唯舍利弗。諸佛菩薩有解脫名不可思議。

肇曰。夫有不思議之跡顯于外。必有不思議之德著于內。覆尋其本權智而已乎。何則智無幽而不燭。權無德而不修。無幽不燭故理無不極。無德不修故功無不就。功就在於不就故一以成之。理極存於不極故虛以通之。所以智周萬物而無照。權積眾德而無功。冥寞無為而無所不為。此不思議之極也。鉅細相容殊形並應。此蓋耳目之粗跡。遽足以言乎。然將因末以示本托粗以表微。故因借座略顯其事耳。此經自始於凈土終於法供養。其中所載大乘之道無非不思議法者也。故囑累云。此經名不思議解脫法門。當奉持之。此品因現外跡故別受名耳。解脫者自在心法也。得此解脫則凡所作為內行外應自在無閡。此非二乘所能議也。七住法身已上乃得此解脫也。別本云。神足三昧解脫。什曰

【現代漢語翻譯】 現代漢語譯本： 什（鳩摩羅什）說：這是維摩詰的神力所造成的，想要讓大眾知道大乘和小乘的優劣差別如此之大。也有人說：諸佛功德的座位，不是沒有德行的人可以登上的。真理自然是精純的，不是神力所能製造的。

維摩詰說：『舍利弗，只有向須彌燈王如來作禮，才可以坐到這個座位上。』新發意的菩薩和大弟子們立刻向須彌燈王如來作禮，便得以坐上師子座。舍利弗說：『居士，真是前所未有啊！這樣小的房間竟然能容納如此高大的座位，而且在毗耶離城中也沒有任何妨礙。而且對於閻浮提（Jambudvipa，指我們所居住的這個世界）的聚落、城邑以及四天下的諸天、龍王、鬼神宮殿，也沒有任何擁擠。』維摩詰說：『舍利弗，諸佛菩薩有一種解脫，名為不可思議。』

肇（僧肇）說：凡是有不可思議的跡象顯現在外，必定有不可思議的德行蘊藏在內。追尋它的根本，不過是權智罷了。為什麼呢？因為智慧沒有幽深之處不能照亮，權變沒有德行就不能修成。沒有幽深之處不能照亮，所以真理沒有不能窮盡的；沒有德行不能修成，所以功德沒有不能成就的。功德的成就就在於不成就，所以用『一』來成就它；真理的窮盡存在於不窮盡，所以用『虛』來通達它。因此，智慧周遍萬物卻沒有照見的痕跡，權變積累眾多德行卻沒有功勞的顯現，寂靜無為卻無所不為。這便是不可思議的極致。巨大和細小相互容納，不同的形態同時顯現，這不過是耳目所能見到的粗淺跡象，怎麼足以說明全部呢？然而，將要通過末節來顯示根本，依託粗淺來表達微妙，所以借用座位來略微顯示這件事罷了。這部經從開始的凈土到最後的法供養，其中所記載的大乘之道，沒有不是不可思議之法的。所以囑咐說：『這部經名為《不可思議解脫法門》，應當奉持它。』這一品因為顯現外在的跡象，所以另外接受了這個名稱。解脫，就是自在的心法。得到這種解脫，那麼凡是所作所為，內在的修行和外在的應驗，都自在無礙。這不是二乘（聲聞乘和緣覺乘）所能議論的。七住位以上的法身才能得到這種解脫。』別本說：『神足三昧解脫。』什（鳩摩羅什）說：

【English Translation】 English version: Shi (Kumarajiva) said: 'This is caused by Vimalakirti's divine power, wanting to let the public know that the difference between Mahayana and Hinayana is so great. It is also said: The seat of the merits of all Buddhas is not something that those without virtue can ascend. The truth is naturally pure and not something that can be created by divine power.'

Vimalakirti said: 'Sariputra, only by paying homage to Sumeru Lamp King Tathagata can one be able to sit on this seat.' The newly initiated Bodhisattvas and great disciples immediately paid homage to Sumeru Lamp King Tathagata and were able to sit on the lion throne. Sariputra said: 'Layman, this is unprecedented! Such a small room can accommodate such a tall and wide seat, and it does not cause any obstruction in the city of Vaisali. Moreover, it does not cause any crowding in the villages, towns, and cities of Jambudvipa (the world we live in), as well as the palaces of the gods, dragons, and spirits of the four heavens.' Vimalakirti said: 'Sariputra, the Buddhas and Bodhisattvas have a liberation called inconceivable.'

Zhao (Sengzhao) said: 'Whenever there are inconceivable signs manifested externally, there must be inconceivable virtues hidden internally. Tracing its root, it is nothing but expedient wisdom. Why? Because wisdom has no darkness that it cannot illuminate, and expedient means cannot be cultivated without virtue. Because there is no darkness that cannot be illuminated, there is no principle that cannot be exhausted; because expedient means cannot be cultivated without virtue, there is no merit that cannot be accomplished. The accomplishment of merit lies in non-accomplishment, so it is accomplished with 'one'; the exhaustion of principle exists in non-exhaustion, so it is penetrated with 'emptiness'. Therefore, wisdom pervades all things without a trace of illumination, and expedient means accumulate numerous virtues without a display of merit, being silent and inactive yet doing everything. This is the ultimate of the inconceivable. The large and the small accommodate each other, and different forms appear simultaneously. These are merely the crude traces that can be seen by the ears and eyes; how can they be sufficient to explain everything? However, one will use the end to show the root, and rely on the crude to express the subtle, so the seat is borrowed to briefly show this matter. This sutra, from the beginning of the Pure Land to the end of the Dharma offering, contains the Mahayana path, none of which is not an inconceivable Dharma. Therefore, it is instructed: 'This sutra is called the Inconceivable Liberation Dharma Gate; it should be upheld.' This chapter receives this name separately because it manifests external signs. Liberation is the Dharma of the free mind. Obtaining this liberation, then all actions, internal cultivation, and external responses are free and unobstructed. This is not something that the Two Vehicles (Sravakayana and Pratyekabuddhayana) can discuss. Only the Dharmakaya above the Seventh Stage can obtain this liberation.' Another version says: 'Divine Foot Samadhi Liberation.' Shi (Kumarajiva) said:'

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。同體異名也。夫欲為而不能則為縛也。應念即成解脫無不能名為解脫。能然而莫知所以然。故曰不思議也。

若菩薩住是解脫者以須彌之高廣內芥子中無所增減須彌山王本相如故。

什曰。須彌地之精也。此地大也。下說水火風地其四大也。惑者謂四大有神。亦云最大。亦云有常。今制以道力明不神也。內之纖芥明不大也。鉅細相容物無定體明不常也。此皆反其所封拔其幽滯。以去其常習。令歸宗有涂焉。

而四天王忉利諸天不覺不知己之所入。唯應度者乃見須彌入芥子中。是名不可思議解脫法門。又以四大海水入一毛孔。不嬈魚鱉黿鼉水性之屬。而彼大海本相如故。諸龍鬼神阿修羅等不覺不知己之所入。於此眾生亦無所嬈。又舍利弗。住不可思議解脫菩薩斷取三千大千世界如陶家輪著右掌中擲過恒沙世界之外。其中眾生不覺不知己之所往又復還置本處。都不使人有往來想。而此世界本相如故。又舍利弗或有眾生樂久住世而可度者。菩薩即演七日以為一劫。

什曰。或者亦云。時為常法。令修短改度示不常也。

令彼眾生謂之一劫。或有眾生不樂久住而可度者。菩薩即促一劫以為七日。令彼眾生謂之七日。又舍利弗。住不可思議解脫菩薩以一切佛土嚴飾之事集在一國示于眾生。又菩

【現代漢語翻譯】 現代漢語譯本：這是指本體相同但名稱不同。想要做到卻做不到，這就是束縛。應念而成就，解脫一切不能，這稱為解脫。能夠這樣卻不知道為什麼會這樣，所以說是不可思議。

如果菩薩安住于這種解脫境界，那麼即使將須彌山（Sumeru，佛教宇宙觀中的山王）的高廣放入芥子（mustard seed，極小的種子）之中，須彌山也不會有所增減，其原本的形態依舊如故。

鳩摩羅什（Kumarajiva）說：須彌山是大地之精華。這大地是巨大的。下面所說的水、火、風、地，是四大元素。迷惑的人認為四大元素有神靈，也認為它們是最大的，也認為它們是永恒不變的。現在用道力來證明它們沒有神靈，將須彌山納入纖細的芥子之中，表明它不是巨大的。巨大和細小可以相互容納，萬物沒有固定的形體，表明它不是永恒不變的。這些都是爲了推翻他們固有的觀念，拔除他們深藏的執著，從而去除他們長久以來的習氣，使他們迴歸正道。

而四大天王（Four Heavenly Kings）、忉利天（Trayastrimsa Heaven）的諸天，不會察覺也不知道自己已經進入芥子之中。只有應該被度化的人，才能看見須彌山進入芥子之中。這叫做不可思議解脫法門。菩薩又可以將四大海水納入一個毛孔之中，而不妨礙魚、鱉、黿、鼉等水生動物的生存。而那大海的原本形態依舊如故。諸龍（Nagas）、鬼神（ghosts and deities）、阿修羅（Asuras）等，不會察覺也不知道自己已經進入毛孔之中。對於這些眾生也沒有任何妨礙。又，舍利弗（Sariputra），安住于不可思議解脫的菩薩，可以擷取三千大千世界（three thousand great thousand worlds），像陶工轉動輪子一樣，放在右掌之中，然後拋過恒河沙數（Ganges sand number）的世界之外。其中的眾生不會察覺也不知道自己已經前往何處，然後又將這些眾生放回原來的地方，完全不讓人產生往來的想法。而這個世界的原本形態依舊如故。又，舍利弗，如果有眾生喜歡長久住世並且可以被度化，菩薩就可以將七天演化為一個劫（kalpa，佛教時間單位）。

鳩摩羅什說：有人認為時間是永恒不變的法則。將時間的長短改變，是爲了顯示時間不是永恒不變的。

使那些眾生認為那段時間是一個劫。如果有眾生不喜歡長久住世並且可以被度化，菩薩就可以將一個劫縮短為七天，使那些眾生認為那段時間是七天。又，舍利弗，安住于不可思議解脫的菩薩，可以將一切佛土（Buddha-land）的莊嚴裝飾之事，集中在一個國家，展示給眾生。又，菩薩

【English Translation】 English version: This refers to the same substance with different names. To desire to do something but being unable to do it is bondage. To achieve something instantly upon thought, and to be free from all impossibilities, is called liberation. To be able to do so, yet not know why, is called inconceivable.

If a Bodhisattva dwells in this liberation, even if the height and breadth of Mount Sumeru (Sumeru, the king of mountains in the Buddhist cosmology) are placed within a mustard seed (a tiny seed), Mount Sumeru will not increase or decrease, and its original form will remain as it is.

Kumarajiva said: Mount Sumeru is the essence of the earth. This earth is vast. The water, fire, wind, and earth mentioned below are the four great elements. Those who are deluded believe that the four great elements have deities, also believe that they are the greatest, and also believe that they are eternal. Now, using the power of the Way, we demonstrate that they do not have deities. Placing Mount Sumeru within a tiny mustard seed shows that it is not vast. The large and the small can accommodate each other, and all things do not have a fixed form, showing that it is not eternal. All of this is to overturn their inherent concepts, uproot their deep-seated attachments, thereby removing their long-standing habits, and guiding them back to the right path.

And the Four Heavenly Kings (Four Heavenly Kings) and the gods of Trayastrimsa Heaven (Trayastrimsa Heaven) will not perceive or know that they have entered the mustard seed. Only those who are to be saved will see Mount Sumeru entering the mustard seed. This is called the inconceivable liberation Dharma gate. The Bodhisattva can also place the waters of the four great seas into a single pore, without hindering the survival of aquatic animals such as fish, turtles, soft-shelled turtles, and alligators. And the original form of that great sea remains as it is. The Nagas (Nagas), ghosts and deities (ghosts and deities), Asuras (Asuras), etc., will not perceive or know that they have entered the pore. There is also no hindrance to these beings. Furthermore, Sariputra (Sariputra), a Bodhisattva dwelling in inconceivable liberation can take three thousand great thousand worlds (three thousand great thousand worlds), place them in the palm of his right hand like a potter turning a wheel, and then throw them beyond worlds as numerous as the sands of the Ganges (Ganges sand number). The beings within them will not perceive or know where they have gone, and then he will return these beings to their original places, without causing anyone to have thoughts of coming and going. And the original form of this world remains as it is. Furthermore, Sariputra, if there are beings who like to live in the world for a long time and can be saved, the Bodhisattva can transform seven days into a kalpa (kalpa, a unit of time in Buddhism).

Kumarajiva said: Some people believe that time is an eternal and unchanging law. Changing the length of time is to show that time is not eternal and unchanging.

Causing those beings to think that that period of time is a kalpa. If there are beings who do not like to live in the world for a long time and can be saved, the Bodhisattva can shorten a kalpa to seven days, causing those beings to think that that period of time is seven days. Furthermore, Sariputra, a Bodhisattva dwelling in inconceivable liberation can gather the adornments and decorations of all Buddha-lands (Buddha-land) in one country and show them to sentient beings. Furthermore, the Bodhisattva

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薩以一佛土眾生置之右掌飛到十方遍示一切而不動本處。又舍利弗。十方眾生供養諸佛之具菩薩於一毛孔皆令得見。又十方國土所有日月星宿于菩薩一毛孔普使見之。又舍利弗十方世界所有諸風菩薩悉能吸著口中而身無損。外諸樹木亦不摧折。又十方世界劫盡燒時。以一切火內于腹中。火事如故而不為害。又于下方過恒河沙等諸佛世界取一佛土。舉著上方過恒河沙無數世界如持針鋒舉一棗葉而無所嬈。又舍利弗。住不可思議解脫菩薩能以神通現作佛身。或現辟支佛身。或現聲聞身。或現帝釋身。或現梵王身。或現世主身。或現轉輪王身。又十方世界所有眾聲。上中下音皆能變之令作佛聲。演出無常苦空無我之音。及十方諸佛所說種種之法。皆于其中普令得聞。舍利弗。我今略說菩薩不可思議解脫之力。若廣說者窮劫不盡。是時大迦葉聞說菩薩不可思議解脫法門嘆未曾有。謂舍利弗。譬如有人於盲者前現眾色像非彼所見。一切聲聞聞是不可思議解脫法門不能解了。為若此也。智者聞是其誰不發阿耨多羅三藐三菩提心。我等何為永絕其根於此大乘已如敗種。一切聲聞聞是不可思議解脫法門。皆應號泣聲震三千大千世界。

肇曰。所乖處重故假言應號泣耳。二乘憂悲永除尚無微泣。況震三千乎。

一切菩薩應大

【現代漢語翻譯】 現代漢語譯本 薩以一佛土的眾生置於右掌之中，飛到十方世界，普遍示現給一切眾生觀看，而自身卻未曾移動本處。又，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），十方世界的眾生供養諸佛的器具，菩薩在一個毛孔中都能讓所有眾生得見。又，十方國土所有的日月星宿，在菩薩的一個毛孔中普遍使眾生見到。 又，舍利弗，十方世界所有各種各樣的風，菩薩都能全部吸入口中，而自身沒有絲毫損傷，外面的樹木草木也不會被摧折。又，十方世界劫難終了，大火焚燒的時候，菩薩將一切火焰納入腹中，火勢依舊如常，而自身不會受到任何傷害。又，從下方經過恒河沙數那麼多的諸佛世界，取一個佛土，舉到上方，經過恒河沙數無數的世界，就像用針尖舉起一片棗樹葉一樣輕鬆，而沒有絲毫的妨礙。 又，舍利弗，安住于不可思議解脫的菩薩，能夠以神通力顯現佛身，或者顯現辟支佛（Pratyekabuddha，又稱緣覺或獨覺）身，或者顯現聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）身，或者顯現帝釋（Indra，佛教中的護法神）身，或者顯現梵王（Brahmā，色界諸天之王）身，或者顯現世主身，或者顯現轉輪王（Cakravartin，擁有統治世界的理想君王）身。又，十方世界所有各種聲音，上等的、中等的、下等的，菩薩都能將它們轉變為佛的聲音，演說無常、苦、空、無我的道理，以及十方諸佛所說的種種法門，都在其中普遍地讓眾生聽聞。舍利弗，我現在只是簡略地說說菩薩不可思議的解脫之力，如果詳細述說，窮盡劫數也說不完。 這時，大迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）聽聞了菩薩不可思議的解脫法門，讚歎說前所未有。他對舍利弗說：『譬如有人在盲人面前展現各種色彩形象，盲人卻無法看見。一切聲聞聽聞這不可思議的解脫法門，不能理解明瞭，就像這種情況一樣。』有智慧的人聽聞這些，有誰不會發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，無上正等正覺，即成佛之心）呢？我們這些聲聞是為什麼永遠斷絕了成佛的根基，對於這大乘佛法已經如同腐敗的種子呢？一切聲聞聽聞這不可思議的解脫法門，都應該號啕大哭，哭聲震動三千大千世界！ 肇法師說：『因為所違背的（大乘佛法）之處太嚴重了，所以假設說應該號啕大哭罷了。二乘人（聲聞和緣覺）的憂愁悲傷早已消除，尚且沒有輕微的哭泣，更何況是震動三千大千世界呢？』 一切菩薩應該大...

【English Translation】 English version Sā (He) took the beings of one Buddha-land and placed them on his right palm, flew to the ten directions, and showed them to all beings everywhere without moving from his original place. Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), the implements used by beings in the ten directions to make offerings to all the Buddhas, the Bodhisattva can enable all beings to see within a single pore. Moreover, all the suns, moons, and stars in the lands of the ten directions are made visible to all in a single pore of the Bodhisattva. Furthermore, Śāriputra, all the various winds in the ten directions, the Bodhisattva can absorb them all into his mouth without any harm to his body, and the trees and plants outside will not be broken. Furthermore, when the kalpa (aeon) of the ten directions comes to an end and is burned by great fire, the Bodhisattva takes all the flames into his belly, and the fire continues as before without causing any harm. Furthermore, from below, passing through Buddha-worlds as numerous as the sands of the Ganges River, he takes one Buddha-land and lifts it above, passing through countless worlds as numerous as the sands of the Ganges River, as easily as holding a jujube leaf on the tip of a needle, without any hindrance. Furthermore, Śāriputra, a Bodhisattva abiding in inconceivable liberation can manifest a Buddha-body through supernatural powers, or manifest a Pratyekabuddha (a solitary Buddha who attains enlightenment on their own) body, or manifest a Śrāvaka (a disciple who attains enlightenment by hearing the teachings) body, or manifest an Indra (the lord of the gods in Buddhism) body, or manifest a Brahmā (a creator god) body, or manifest a world-ruler body, or manifest a Cakravartin (an ideal universal ruler) body. Furthermore, all the various sounds in the ten directions, the superior, middle, and inferior sounds, the Bodhisattva can transform them into the voice of the Buddha, expounding the principles of impermanence, suffering, emptiness, and non-self, as well as the various teachings spoken by the Buddhas of the ten directions, enabling all beings to hear them universally. Śāriputra, I am now briefly speaking about the inconceivable power of liberation of the Bodhisattva; if I were to describe it in detail, it would not be exhausted even after countless kalpas. At this time, Mahākāśyapa (one of the ten principal disciples of the Buddha, known for his ascetic practices) heard the inconceivable Dharma-gate of liberation of the Bodhisattva and exclaimed that it was unprecedented. He said to Śāriputra, 'It is like someone showing various colors and images to a blind person, but the blind person cannot see them. All the Śrāvakas who hear this inconceivable Dharma-gate of liberation cannot understand it, just like that situation.' Who among the wise, upon hearing this, would not arouse the mind of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment, the mind of Buddhahood)? Why have we Śrāvakas forever severed the roots of becoming a Buddha, and become like rotten seeds for this Mahāyāna (Great Vehicle) Dharma? All the Śrāvakas who hear this inconceivable Dharma-gate of liberation should weep loudly, their cries shaking the three thousand great thousand worlds!' Master Zhao said, 'Because the place of contradiction (to the Mahāyāna Dharma) is too serious, it is only assumed that they should weep loudly. The sorrows and grief of the Two Vehicles (Śrāvakas and Pratyekabuddhas) have long been eliminated, and they do not even have slight weeping, let alone shaking the three thousand great thousand worlds?' All Bodhisattvas should greatly...

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欣慶頂受此法。

肇曰。迦葉將明大小之殊抑揚時聽。故非分者宜致絕望之泣。己分者宜懷頂受之歡也。

若有菩薩信解不可思議解脫法門者一切魔眾無如之何。

肇曰。但能信解魔不能嬈。何況行應者乎。

大迦葉說是語時三萬二千天子皆發阿耨多羅三藐三菩提心爾時維摩詰語大迦葉仁者十方無量阿僧祇世界中作魔王者多是住不可思議解脫菩薩以方便力教化眾生現作魔王。

肇曰。因迦葉云信解不可思議者魔不能嬈。而十方亦有信解菩薩為魔所嬈者。將明不思議大士所為自在欲進始學故現為魔王。非魔力之所能也。此明不思議。亦成迦葉言意。

又迦葉十方無量菩薩或有人從乞手足耳鼻頭目髓腦血肉皮骨聚落城邑妻子奴婢象馬車乘金銀琉璃車𤦲瑪瑙珊瑚琥珀真珠珂貝衣服飲食如此乞者多是住不可思議解脫菩薩以方便力而往試之令其堅固。

什曰。結業菩薩于施度將盡而未極。是以不思議菩薩強從求索。令其無惜心盡具足堅固。亦令眾生知其堅固。亦使其自知堅固。肇曰。凡試之興出於未分。不思議大士神通已備逆睹人根。何試之有。然為堅固彼志故不須而索。不須而索者同魔試跡。故以試為言耳。豈待試而後知耶。

所以者何住不可思議解脫菩薩有威德力故行逼

【現代漢語翻譯】 現代漢語譯本：歡喜慶幸地接受這個法門。

肇法師說：『迦葉（Mahākāśyapa）尊者將要闡明大乘和小乘的差別，以適應不同根性的聽眾。因此，那些沒有緣分的人應該感到絕望而哭泣，而那些有緣分的人應該懷著歡喜的心情接受這個法門。』

如果有菩薩能夠相信和理解不可思議解脫法門，那麼一切魔眾都對他無可奈何。

肇法師說：『只要能夠相信和理解，魔就不能侵擾。更何況是那些依教奉行的人呢？』

大迦葉（Mahākāśyapa）說這些話的時候，三萬二千天子都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。這時，維摩詰（Vimalakīrti）對大迦葉（Mahākāśyapa）說：『仁者，十方無量阿僧祇（asaṃkhya，無數）世界中，作為魔王的大多是安住于不可思議解脫的菩薩，他們以方便之力教化眾生，示現為魔王。』

肇法師說：『因為迦葉（Mahākāśyapa）說相信和理解不可思議法門的人不會被魔所侵擾，但十方也有相信和理解的菩薩被魔所侵擾。這是爲了說明不可思議的大士所作所為是自在的，爲了促進初學者，所以示現為魔王，並非魔的力量所能及。這說明了不可思議的境界，也成就了迦葉（Mahākāśyapa）的言語之意。』

此外，迦葉（Mahākāśyapa），十方無量菩薩中，或者有人向他們乞討手、足、耳、鼻、頭、眼睛、骨髓、腦、血肉、面板、骨骼、村落、城鎮、妻子、奴婢、象、馬、車乘、金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、珍珠、珂貝、衣服、飲食等等。這樣乞討的人，大多是安住于不可思議解脫的菩薩，他們以方便之力前去試驗這些菩薩，使他們的佈施之心更加堅固。

鳩摩羅什（Kumārajīva）法師說：『將要圓滿佈施波羅蜜（dāna-pāramitā，佈施到彼岸）的菩薩，還沒有達到極致，因此不可思議菩薩才強行求索，使他們沒有吝惜之心，完全具足，更加堅固，也讓眾生知道他們的堅固，也使他們自己知道自己的堅固。』肇法師說：『凡是試驗的興起，都是因為還沒有完全付出。不可思議的大士神通已經具備，能夠預先看到人的根性，哪裡還需要試驗呢？然而，爲了堅固他們的志向，所以不需要也去索取。不需要也去索取，和魔的試驗痕跡相同，所以用試驗來表達。難道要等到試驗之後才知道嗎？』

這是什麼原因呢？安住于不可思議解脫的菩薩具有威德力，所以才這樣做。

【English Translation】 English version: Rejoicing and gratefully accepting this Dharma.

Master Zhao said: 'Mahākāśyapa (迦葉) is about to clarify the differences between the Mahayana and Hinayana, adapting to the different capacities of the listeners. Therefore, those who are not destined should feel despair and weep, while those who are destined should accept this Dharma with joy.'

If there are Bodhisattvas who can believe and understand the inconceivable liberation Dharma gate, then all the hosts of Mara (魔) will be helpless against them.

Master Zhao said: 'As long as one can believe and understand, Mara (魔) cannot disturb them. How much more so for those who practice accordingly?'

When Mahākāśyapa (大迦葉) spoke these words, thirty-two thousand devas (天子) all aroused the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment). At this time, Vimalakīrti (維摩詰) said to Mahākāśyapa (大迦葉): 'O Worthy One, in the countless asaṃkhya (阿僧祇, countless) worlds in the ten directions, most of those who act as Mara kings are Bodhisattvas who dwell in inconceivable liberation. They use skillful means to teach and transform sentient beings, appearing as Mara kings.'

Master Zhao said: 'Because Mahākāśyapa (迦葉) said that those who believe and understand the inconceivable will not be disturbed by Mara (魔), but there are also Bodhisattvas in the ten directions who believe and understand but are disturbed by Mara (魔). This is to illustrate that the actions of the inconceivable great beings are free and unconstrained. In order to advance beginners, they manifest as Mara kings, which is not within the power of Mara (魔). This clarifies the inconceivable realm and also fulfills the meaning of Mahākāśyapa's (迦葉) words.'

Furthermore, O Kāśyapa (迦葉), among the countless Bodhisattvas in the ten directions, there may be those who are asked for their hands, feet, ears, noses, heads, eyes, marrow, brains, blood, flesh, skin, bones, villages, towns, wives, servants, elephants, horses, carriages, gold, silver, lapis lazuli, conch shells, agate, coral, amber, pearls, cowries, clothing, food, and drink. Those who ask in this way are mostly Bodhisattvas who dwell in inconceivable liberation. They go to test these Bodhisattvas with skillful means, making their minds of giving even more firm.

Master Kumārajīva (鳩摩羅什) said: 'Bodhisattvas who are about to complete the pāramitā (波羅蜜, perfection) of giving, but have not yet reached the ultimate, are strongly requested by inconceivable Bodhisattvas, so that they have no stinginess, are fully complete, and are more firm. It also lets sentient beings know their firmness, and it also makes them know their own firmness.' Master Zhao said: 'All trials arise because of incomplete giving. The inconceivable great beings already possess supernatural powers and can foresee people's roots. Where is the need for trials? However, in order to strengthen their resolve, they ask for what is not needed. Asking for what is not needed is the same as the traces of Mara's (魔) trials, so it is expressed as a trial. Is it necessary to wait until after the trial to know?'

Why is this so? Bodhisattvas who dwell in inconceivable liberation have the power of majesty and virtue, so they act in this way.

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迫示諸眾生如是難事凡夫下劣無有力勢不能如是逼迫菩薩。

肇曰。截人手足離人妻子。強索國財生其憂悲。雖有目前小苦而致永劫大安。是由深觀人根輕重相權。見近不及遠者非其所能為也。

譬如龍象蹴蹋非驢所堪。

肇曰。能不能為諭。像之上者名龍象也。

是名住不可思議解脫菩薩智慧方便之門。

肇曰。智慧遠通。方便近導。異跡所以形。眾庶所以成。物不無由而莫之能測。故權智二門為不思議之本也。

觀眾生品第七

爾時文殊師利問維摩詰言菩薩云何觀于眾生。

什曰。眾生若有真實定相者。則不思議大士不應徒行逼試令其受苦。以非真實易可成就。故行惱逼也。複次佛法有二種。一者有二者空。若常在有則累于想著。若常觀空則舍于善本。若空有迭用則不設二過。猶日月代用萬物以成。上已說有故今明空門也觀眾生為若此。眾生神主我是一義耳。如一癡人行路遇見遺匣匣中有大鏡。開匣視鏡自見其影。謂是匣主。稽首歸謝舍之而走。眾生入佛法藏珍寶鏡中取相計我棄之而去。亦復如是。亦如一盲人行道中遇值國王子堅抱不捨。須臾王官屬至加極楚痛強逼奪之然後放舍。如邪見眾生於非我見我。無常苦至隨緣散壞乃知非我。亦復如是。如空中雲近之

【現代漢語翻譯】 現代漢語譯本：以這種方式逼迫眾生，是凡夫俗子和能力低下的人無法做到的，他們沒有力量以這種方式逼迫菩薩。

僧肇解釋說：『截斷人的手腳，使**的子女分離，強行索取國家的財富，使他們產生憂愁和悲傷。雖然有眼前的微小痛苦，卻能帶來永恒的巨大安樂。』這是因為深刻地觀察到人的根器輕重，權衡比較近處和遠處，看到眼前利益不如長遠利益，這不是一般人所能做到的。

譬如龍和象的踩踏，不是驢所能承受的。

僧肇解釋說：『這是用能不能做到來作比喻。像中最好的叫做龍象。』

這叫做安住于不可思議解脫的菩薩智慧方便之門。

僧肇解釋說：『智慧能夠深遠通達，方便能夠就近引導。奇異的功績因此顯現，大眾因此成就。事物不會沒有原因而又無法測度。』所以權智和實智這兩個門是不思議的根本。

觀察眾生品第七

這時，文殊師利（Manjusri，菩薩名）問維摩詰（Vimalakirti，居士名）說：『菩薩如何觀察眾生？』

僧肇解釋說：『如果眾生有真實不變的定相，那麼不可思議的大士就不應該徒勞地進行逼迫和試驗，使他們遭受痛苦。因為不是真實的，所以容易成就，因此才施行惱亂逼迫。』再次，佛法有兩種，一是『有』，一是『空』。如果常執著于『有』，就會被執著所束縛；如果常觀察『空』，就會捨棄善的根本。如果『空』和『有』交替使用，就不會產生兩種過失，就像太陽和月亮交替執行，萬物才能成就。上面已經說了『有』，所以現在闡明『空』的法門。觀察眾生就像這樣。眾生的神、主、我，都是一個意思。就像一個愚癡的人走路時，偶然遇到一個遺失的匣子，匣子里有一面大鏡子。打開匣子看鏡子，看到自己的影子，就認為是匣子的主人。叩頭感謝后，就捨棄匣子離開了。眾生進入佛法寶藏的珍寶鏡中，取相計較『我』，然後捨棄佛法而去，也是這樣。又像一個盲人走路時，偶然遇到國家的王子，緊緊抱住不放。一會兒，王子的官屬到來，對他施以極度的鞭打，強行奪走王子，然後才放開他。就像邪見的眾生在非我的事物中見『我』，無常和痛苦到來，隨著因緣散壞，才知道不是『我』，也是這樣。就像空中的云，靠近它

【English Translation】 English version: To compel sentient beings in this way is something that ordinary people and those with inferior abilities cannot do; they do not have the power to compel Bodhisattvas in this manner.

僧肇 (Sengzhao) explains: 'To cut off people's hands and feet, to separate **'s children, to forcibly demand the wealth of the country, causing them to generate sorrow and grief. Although there is immediate small suffering, it can lead to eternal great peace.' This is because of deeply observing the lightness and heaviness of people's faculties, weighing the near and the far, seeing that immediate benefits are not as good as long-term benefits; this is not something that ordinary people can do.

It is like the trampling of dragons and elephants, which is not something a donkey can withstand.

僧肇 (Sengzhao) explains: 'This is a metaphor using what can and cannot be done. The best among elephants is called a dragon elephant.'

This is called abiding in the door of wisdom and expedient means of the Bodhisattva's inconceivable liberation.

僧肇 (Sengzhao) explains: 'Wisdom can reach far and wide, and expedient means can guide closely. Extraordinary achievements are thus manifested, and the masses are thus accomplished.' Things do not happen without a reason and cannot be measured. Therefore, the two doors of expedient wisdom and real wisdom are the foundation of the inconceivable.

Chapter 7: Observing Sentient Beings

At that time, Manjusri (文殊師利, a Bodhisattva) asked Vimalakirti (維摩詰, a lay practitioner): 'How does a Bodhisattva observe sentient beings?'

僧肇 (Sengzhao) explains: 'If sentient beings had a real and unchanging fixed form, then the inconceivable great being should not futilely compel and test them, causing them to suffer. Because it is not real, it is easy to accomplish, therefore, he inflicts annoyance and compulsion.' Furthermore, there are two kinds of Buddha-dharma: one is 'existence' (有), and the other is 'emptiness' (空). If one is constantly attached to 'existence', then one will be bound by attachments; if one constantly contemplates 'emptiness', then one will abandon the root of goodness. If 'emptiness' and 'existence' are used alternately, then two faults will not arise, just as the sun and moon alternate, and all things can be accomplished. Above, 'existence' has already been discussed, so now the dharma door of 'emptiness' is explained. Observing sentient beings is like this. The spirit, master, and self of sentient beings are all the same meaning. It is like a foolish person walking along the road and accidentally encountering a lost box, and in the box is a large mirror. Opening the box and looking at the mirror, he sees his own reflection and thinks it is the owner of the box. After bowing his head in thanks, he abandons the box and leaves. Sentient beings enter the treasure mirror of the Buddha-dharma, take the form and calculate 'self', and then abandon the Buddha-dharma and leave, it is also like this. It is also like a blind person walking on the road and accidentally encountering the prince of the country, holding him tightly and not letting go. After a while, the prince's officials arrive, inflict extreme beatings on him, forcibly take the prince away, and then release him. It is like sentient beings with wrong views seeing 'self' in non-self things, impermanence and suffering arrive, and as conditions scatter and break down, they then know it is not 'self', it is also like this. It is like clouds in the sky, approaching it

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則無也。真實慈觀諸法空則是真實慧。真實慧中生無緣慈名為真慈。亦以慈為本為人說真實法名真慈。亦慈為本然後行佈施等眾行為名。或以自性為名。或以所因為名。自此已下例可尋也。肇曰。悲疾大士自調之觀微言幽旨亦備之前文矣。然法相虛玄非有心之所睹。真觀冥默非言者之所辯。而云何不證涅槃與群生同疾。又現不思議其跡無端。或為魔王逼迫初學。斯皆自調大士之所為也。自調之觀彼我一空。然其事為喻乃更彌甚。至令希宗者惑亡言之致。存己者增眾生之見。所以無言之道難為言也。將近取諸喻遠況真觀。以去時人封言之累。故生斯問也。生曰。上不思議是應化眾生之跡。無方應之。似有眾生之情矣。有眾生情者不能為化。故須問焉。

維摩詰言譬如幻師見所幻人菩薩觀眾生為若此。

肇曰。幻師觀幻知其非真。大士觀眾生亦若此也。生曰。非不有幻人。但無實人耳。既無實人。以悟幻人亦無實矣。茍幻人之不實。眾生豈獨實哉。

如智者見水中月如鏡中見其面像如熱時炎如呼聲響如空中雲。

肇曰。遠見有形。近則無像。

如水聚沫如水上泡如芭蕉堅如電久住如第五大如第六陰如第七情如十三入如十九界。

肇曰。經有定數。

菩薩觀眾生為若此如無色界

【現代漢語翻譯】 現代漢語譯本： 維摩詰說：『不是這樣的。以真實的慈悲觀察諸法皆空，這就是真實的智慧。在真實的智慧中生起無緣慈（Dharmata-karuna，不以眾生為對象，無條件的慈悲）名為真慈。或者以慈悲為根本，為人宣說真實的佛法，這叫做真慈。或者以慈悲為根本，然後施行佈施等各種行為，這也被稱為真慈。或者以自性（Svabhava，事物自身存在的性質）為名，或者以所因為名。』從這裡開始，以下的例子都可以依此類推。 僧肇（Sengzhao，人名）說：『悲憫眾生的大士，自我調伏的觀察，精微的言語和幽深的旨意，都已經包含在前面的經文中了。然而，法的真相虛幻玄妙，不是有心之人所能見到的。真正的觀照寂靜無聲，不是能言之人所能辯論的。那麼，為什麼不證得涅槃（Nirvana，解脫）而與眾生一同受苦呢？又顯現出不可思議的行跡，沒有固定的模式。有時被魔王逼迫，如同初學者一樣。這些都是自我調伏的大士所為。自我調伏的觀察，使彼和我融為一體，空無分別。然而，用比喻來說明這些事，反而更加嚴重。以至於希望遵循佛法的人，迷惑于忘言的旨意；執著于自己的人，增長了對眾生的偏見。所以，無言的道理難以用言語表達啊。』將要從近處選取比喻，從遠處比擬真正的觀照，以此去除世人執著于言語的弊病，所以才產生這樣的疑問。 道生（Daosheng，人名）說：『上面所說的不可思議，是應化眾生的行跡，爲了適應各種情況而示現的。看起來好像有眾生的情感。』有眾生情感的人不能進行教化，所以需要提問啊。 維摩詰說：『譬如幻術師看到自己所幻化的人，菩薩觀察眾生也是如此。』 僧肇說：『幻術師觀察幻象，知道它們不是真實的。大士觀察眾生也是這樣。』道生說：『不是沒有幻化的人，只是沒有真實的人罷了。既然沒有真實的人，那麼覺悟到幻化的人也是不真實的。如果幻化的人是不真實的，那麼眾生難道就是真實的嗎？』 『如同智者看到水中的月亮，如同在鏡子中看到自己的面容，如同熱天時的陽焰，如同呼喊聲的迴響，如同空中的雲彩。』 僧肇說：『從遠處看有形狀，靠近了就沒有影像。』 『如同水聚整合的泡沫，如同水上的氣泡，如同芭蕉樹的樹幹不堅固，如同閃電不能長久停留，如同第五大（第五種元素，指空），如同第六陰（第六種蘊，指識蘊），如同第七情（第七種意識，指末那識），如同十三入（十三種感覺器官和對像），如同十九界（十九種感官、對像和意識的組合）。』 僧肇說：『經文中有固定的數字。』 『菩薩觀察眾生也是如此，如同沒有東西一樣。』

【English Translation】 English version: Vimalakirti said, 'It is not like that. To observe all dharmas (phenomena, teachings) as empty with true compassion is true wisdom. To generate unconditioned compassion (Dharmata-karuna, compassion without an object, unconditional compassion) from true wisdom is called true compassion. Or, to take compassion as the foundation and speak the true Dharma (teachings) to people is called true compassion. Or, to take compassion as the foundation and then perform acts of generosity (dana) and other virtuous deeds is also called true compassion. Or, it is named after its self-nature (Svabhava, the inherent nature of things), or it is named after its cause.' From here on, the following examples can be understood in the same way. Sengzhao (a person's name) said, 'The great Bodhisattva who pities beings, the self-disciplined observation, the subtle words and profound meanings, are all contained in the previous scriptures. However, the true nature of Dharma is illusory and mysterious, not something that can be seen by those with a deluded mind. True contemplation is silent and still, not something that can be debated by those who speak. So, why not attain Nirvana (liberation) and instead suffer with sentient beings? And why manifest inconceivable actions, without a fixed pattern? Sometimes being pressured by Mara (demon), like a beginner. These are all the actions of a self-disciplined Bodhisattva. Self-disciplined observation makes the self and others one, empty and without distinction. However, using metaphors to explain these things only makes it worse. To the point that those who wish to follow the Dharma are confused by the meaning of forgetting words; those who cling to themselves increase their prejudices against sentient beings. Therefore, the way of no words is difficult to express in words.' Taking metaphors from nearby and comparing them to true contemplation from afar, in order to remove the faults of people clinging to words, that is why this question arises. Daosheng (a person's name) said, 'The inconceivable things mentioned above are the actions of responding to and transforming sentient beings, manifested to adapt to various situations. It seems as if there are the emotions of sentient beings.' Those who have the emotions of sentient beings cannot teach, so it is necessary to ask. Vimalakirti said, 'For example, a magician sees the people he has conjured, and a Bodhisattva observes sentient beings in the same way.' Sengzhao said, 'The magician observes illusions and knows that they are not real. The Bodhisattva observes sentient beings in the same way.' Daosheng said, 'It is not that there are no conjured people, but that there are no real people. Since there are no real people, then realizing that the conjured people are also not real. If the conjured people are not real, then are sentient beings real?' 'Like a wise person seeing the moon in the water, like seeing one's face in a mirror, like the heat haze in hot weather, like the echo of a shout, like clouds in the sky.' Sengzhao said, 'From a distance, there is a shape, but up close, there is no image.' 'Like foam gathered from water, like bubbles on water, like the trunk of a banana tree which is not strong, like lightning that cannot stay for long, like the fifth great element (the fifth element, referring to space), like the sixth skandha (the sixth aggregate, referring to consciousness), like the seventh emotion (the seventh consciousness, referring to Manas), like the thirteen entrances (thirteen sense organs and objects), like the nineteen realms (nineteen combinations of senses, objects, and consciousness).' Sengzhao said, 'There are fixed numbers in the scriptures.' 'A Bodhisattva observes sentient beings in the same way, as if there is nothing there.'

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色如燋谷牙如須陀洹身見如阿那含入胎。

肇曰。阿那含雖有暫退必不經生也。

如阿羅漢三毒。

什曰。大乘法中雲通三界外輕微耳。

如得忍菩薩貪恚毀禁。

肇曰。七住得無生忍心結永除。況毀禁粗事乎。

如佛煩惱習。

肇曰。唯有如來結習都盡。

如盲者見色如入滅盡定出入息。

肇曰。心馳動于內息出入于外。心想既滅故息無出入也。

如空中鳥跡如石女兒如化人煩惱如夢所見已寤如滅度者受身。

肇曰。未有入涅槃而復受身者。

如無煙之火。

肇曰。火必因質。

菩薩觀眾生為若此文殊師利言若菩薩作是觀者云何行慈。

肇曰。慈以眾生為緣。若無眾生慈心何寄乎。將明真慈無緣而不離緣成上無相真慈義也。生曰。既悟眾生不實必自兼物。是以有慈矣。然復似無所加慈。故複次問之焉。

維摩詰言菩薩作是觀已自念我當爲眾生說如斯法。

生曰。理常皎然若此。而眾生乖之彌劫。菩薩既以悟之。能不示諸。此假為觀意設念。非實念也。

是即真實慈也。

肇曰。眾生本空不能自覺。故為說斯法令其自悟耳。豈我有彼哉。若能觀眾生空則心行亦空。以此空心而於空中行慈者。

{ "translations": [ "現代漢語譯本", "色如燒焦的谷芽，牙齒如同須陀洹（Sotapanna，入流果），身見如同阿那含（Anagami，不還果）入胎。", "", "僧肇說：阿那含即使有暫時的退轉，也必定不會再經歷入胎。", "", "如同阿羅漢（Arhat，無學）還有三毒（貪嗔癡）。", "", "鳩摩羅什說：在大乘佛法中說，（阿羅漢的三毒）是通達三界之外的輕微煩惱。", "", "如同獲得忍位的菩薩還會貪婪、嗔恚、毀犯戒律。", "", "僧肇說：七住位的菩薩已經獲得無生法忍，心結永遠消除，何況是毀犯戒律這種粗淺的事情呢？", "", "如同佛還有煩惱習氣。", "", "僧肇說：只有如來（Tathagata，佛）的煩惱習氣都已斷盡。", "", "如同盲人能看見顏色，如同進入滅盡定（Nirodha-samapatti）還有出入息（呼吸）。", "", "僧肇說：心在內在馳動，氣息在外出入。心識和念想既然已經滅盡，所以呼吸也就沒有出入了。", "", "如同空中鳥的痕跡，如同石女的兒子，如同化人有煩惱，如同夢中所見，已經醒來，如同滅度的人又接受身體。", "", "僧肇說：沒有進入涅槃（Nirvana，寂滅）之後又重新接受身體的。", "", "如同沒有煙的火。", "", "僧肇說：火必定要依靠載體。", "", "菩薩觀察眾生就像這樣，文殊師利（Manjusri）菩薩說如果菩薩這樣觀察，要如何行慈悲呢？", "", "僧肇說：慈悲以眾生為緣。如果沒有眾生，慈悲之心寄託在哪裡呢？這將要說明真正的慈悲是無所緣而又不離所緣，成就至上無相真慈的意義。道生說：既然領悟到眾生是不真實的，必定會兼顧萬物。因此才會有慈悲。然而又好像沒有什麼可以施加慈悲的，所以再次提問。", "", "維摩詰（Vimalakirti）說菩薩這樣觀察之後，自己想我應當為眾生宣說這樣的佛法。", "", "道生說：真理常常是明明白白的，像這樣。而眾生違背真理已經很久了。菩薩既然已經領悟了真理，難道能不向眾生揭示嗎？這是假設有這樣的觀察，而設立的念頭，不是真實的念頭。", "", "這就是真實的慈悲。", "", "僧肇說：眾生本來是空性的，不能自己覺悟。所以為他們宣說這樣的佛法，讓他們自己覺悟罷了。難道我有什麼給他們的嗎？如果能夠觀察到眾生是空性的，那麼心和行為也是空性的。用這種空性的心在空性中行慈悲的人。" ], "english_translations": [ "English version", 'Color is like scorched grain sprouts, teeth are like a Sotapanna\'s (stream-enterer), and the view of self is like an Anagami (non-returner) entering the womb.', "", '僧肇 (Sengzhao) said: An Anagami, even if they temporarily regress, will certainly not experience rebirth in the womb.', "", 'It is like an Arhat (worthy one) still having the three poisons (greed, hatred, and delusion).', "", '鳩摩羅什 (Kumarajiva) said: In Mahayana Buddhism, it is said that (an Arhat\'s three poisons) are slight afflictions that transcend the three realms.', "", 'It is like a Bodhisattva who has attained forbearance still being greedy, hateful, and violating precepts.', "", '僧肇 (Sengzhao) said: A Bodhisattva who has attained the stage of non-origination forbearance (wu sheng fa ren) at the seventh stage has permanently eliminated the knots of the mind. How much more so would they not commit such coarse acts as violating precepts?', "", 'It is like the Buddha still having habitual afflictions.', "", '僧肇 (Sengzhao) said: Only the Tathagata (Thus Come One) has completely exhausted all habitual afflictions.', "", 'It is like a blind person seeing colors, like having inhalation and exhalation while entering Nirodha-samapatti (cessation of perception and sensation).', "", '僧肇 (Sengzhao) said: The mind internally wanders, and breath externally goes in and out. Since consciousness and thoughts have ceased, there is no inhalation or exhalation.', "", 'It is like the tracks of a bird in the sky, like the son of a barren woman, like a created being having afflictions, like what is seen in a dream, already awakened, like a liberated one receiving a body.', "", '僧肇 (Sengzhao) said: There is no one who enters Nirvana (extinguishment) and then receives a body again.', "", 'It is like a fire without smoke.', "", '僧肇 (Sengzhao) said: Fire must rely on a substance.', "", 'The Bodhisattva observes sentient beings as such. Manjusri (gentle glory) Bodhisattva said, if a Bodhisattva observes in this way, how does he practice compassion?', "", '僧肇 (Sengzhao) said: Compassion takes sentient beings as its condition. If there are no sentient beings, where does the compassionate heart reside? This will explain that true compassion is without conditions but does not depart from conditions, achieving the meaning of supreme unconditioned true compassion. 道生 (Daosheng) said: Since one realizes that sentient beings are unreal, one must also consider all things. Therefore, there is compassion. However, it seems that there is nothing to add compassion to, so he asks again.', "", 'Vimalakirti (stainless fame) said, after the Bodhisattva observes in this way, he thinks to himself, \'I should explain such Dharma to sentient beings.\'', "", '道生 (Daosheng) said: The truth is always clear, like this. But sentient beings have been deviating from the truth for a long time. Since the Bodhisattva has already realized the truth, how can he not reveal it to sentient beings? This is a thought set up assuming such an observation, not a real thought.', "", 'This is true compassion.', "", '僧肇 (Sengzhao) said: Sentient beings are originally empty and cannot awaken themselves. Therefore, he explains such Dharma to them so that they can awaken themselves. Do I have anything to give them? If one can observe that sentient beings are empty, then the mind and actions are also empty. One who practices compassion in emptiness with this empty mind.'" ] }

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乃名無相真實慈也。若有心於眾生而為慈者。此虛誑慈耳。何足以稱乎。生曰。必能實濟。非虛念而已矣。

行寂滅慈無所生故。

什曰。知諸法寂滅無生。因此生慈而不失寂滅。故以寂滅為名也。肇曰。七住得無生忍已后所行萬行皆無相無緣與無生同體。無生同體無分別也。真慈無緣無復心相。心相既無則泊然永寂。未嘗不慈未嘗有慈。故曰行寂滅慈無所生也。自此下廣明無相慈行以成真實之義。名行雖殊而俱出慈體故盡以慈為名焉。生曰。欲以眾生如幻為說之者。是即如幻慈也。凡曰可以為慈莫不皆然。是以推而名之。不復甲乙言也。如幻已自辨之於前。無所釋也。下既無辨。得不釋乎。

行不熱慈無煩惱故。

肇曰。煩惱之興出於愛見。慈無愛見故無熱惱也。

行等之慈等三世故。

肇曰。慈被三世而不覺三世之異也。

行無諍慈無所起故。

什曰。見法有起則與法諍也。肇曰。彼我一虛。諍訟安起。

行不二慈內外不合故。

什曰。內外內外入也。內外為二。相對為合。肇曰。內慈外緣俱空無合。

行不壞慈畢竟盡故。

肇曰。無緣真慈慈相永盡。何物能壞。

行堅固慈心無毀故。

肇曰。上明外無能壞。此明內自

【現代漢語翻譯】 現代漢語譯本： 這被稱為無相真實慈。如果心中對眾生有所執著而行慈，這只是虛假的慈愛，怎麼能稱得上真正的慈呢？生曰：必定能真實地救濟眾生，而不是虛假的念頭而已。

行寂滅慈，因為一切法無所生。

什曰：了知一切諸法寂滅無生，因此生起慈悲而不失去寂滅的本性，所以用寂滅來命名。肇曰：七住位的菩薩在獲得無生法忍之後所行的所有萬行，都是無相無緣，與無生同體。無生同體，所以沒有分別。真正的慈悲沒有緣由，也沒有任何心相。心相既然不存在，那麼就自然永恒寂靜。未嘗不慈悲，也未嘗有慈悲的念頭，所以說『行寂滅慈無所生』。從這裡開始，廣泛地闡明無相慈行，以成就真實的意義。名稱和行為雖然不同，但都出自慈悲的本體，所以都用慈悲來命名。生曰：想要用眾生如幻的觀點來解釋慈悲，那就是如幻的慈悲。凡是可以稱為慈悲的，莫不都是如此。因此推而廣之來命名，不再一一列舉。如幻的含義已經在前面解釋過了，這裡不再解釋。下面既然沒有辨析，難道可以不解釋嗎？

行不熱慈，因為沒有煩惱。

肇曰：煩惱的產生源於愛和見解。慈悲沒有愛和見解，所以沒有熱惱。

行平等之慈，平等對待過去、現在、未來三世。

肇曰：慈悲覆蓋過去、現在、未來三世，而不覺得三世有什麼不同。

行無諍慈，因為沒有爭端。

什曰：如果認為法有生起，就會與法產生爭論。肇曰：你我都是虛幻的，爭訟從哪裡產生呢？

行不二慈，因為內外不合。

什曰：內外，是內外入。內外是二，相對就是合。肇曰：內在的慈悲和外在的因緣都是空無，沒有聚合。

行不壞慈，因為畢竟窮盡。

肇曰：無緣的真慈，慈悲的相狀永遠窮盡，什麼東西能夠破壞它呢？

行堅固慈，因為心沒有毀壞。

肇曰：上面說明外在沒有能夠破壞它的東西，這裡說明內在自身

【English Translation】 English version: This is called 'unconditioned true loving-kindness'. If one has attachment in their heart towards sentient beings while practicing loving-kindness, this is merely false loving-kindness. How can it be called true? Sheng said: 'It must be able to truly help sentient beings, not just a false thought.'

Practicing the loving-kindness of quiescence, because all dharmas are without arising.

Kumarajiva said: 'Knowing that all dharmas are quiescent and without arising, therefore generating loving-kindness without losing quiescence. Hence, it is named quiescence.' Sengzhao said: 'Bodhisattvas of the seventh stage, after attaining the 'non-origination forbearance', all the myriad practices they perform are unconditioned and without cause, being of the same essence as non-origination. Being of the same essence as non-origination means there is no differentiation. True loving-kindness is without cause and without any mental image. Since mental images do not exist, then it is naturally and eternally quiescent. It has never not been loving-kindness, and it has never had a thought of loving-kindness. Therefore, it is said, 'Practicing the loving-kindness of quiescence, because there is no arising.' From here on, it extensively elucidates the practice of unconditioned loving-kindness to accomplish the meaning of truth. Although the names and practices are different, they all originate from the essence of loving-kindness, so they are all named loving-kindness.' Sheng said: 'If one wants to explain loving-kindness using the view that sentient beings are like illusions, then that is illusory loving-kindness. All that can be called loving-kindness is like this. Therefore, it is named by extension, without listing them one by one. The meaning of 'like illusion' has already been explained before, so it will not be explained here. Since there is no analysis below, can it not be explained?'

Practicing unheated loving-kindness, because there are no afflictions.

Sengzhao said: 'The arising of afflictions comes from love and views. Loving-kindness has no love and views, so there are no heated afflictions.'

Practicing equal loving-kindness, equally towards the three times (past, present, and future).

Sengzhao said: 'Loving-kindness covers the three times without feeling any difference between the three times.'

Practicing non-contentious loving-kindness, because there is no arising.

Kumarajiva said: 'If one sees that dharmas arise, then one will contend with the dharmas.' Sengzhao said: 'Self and other are both illusory. Where can contention arise?'

Practicing non-dual loving-kindness, because inside and outside do not combine.

Kumarajiva said: 'Inside and outside are the entry of inside and outside. Inside and outside are two; being relative is combining.' Sengzhao said: 'Inner loving-kindness and outer conditions are both empty and without combination.'

Practicing indestructible loving-kindness, because it is ultimately exhausted.

Sengzhao said: 'True loving-kindness without conditions, the appearance of loving-kindness is eternally exhausted. What can destroy it?'

Practicing steadfast loving-kindness, because the mind is not destroyed.

Sengzhao said: 'The above explains that there is nothing external that can destroy it; this explains that internally, oneself'

---

無毀。

行清凈慈諸法性凈故。

肇曰。真慈無相與法性同凈也。

行無邊慈如虛空故。

肇曰。無心於覆而心無所不覆也。

行阿羅漢慈破結賊故。

什曰。秦言殺結使賊也。此從除結中生。因以為名。亦能除結故因能受名也。肇曰。阿羅漢秦言破結賊。嫉恚邪疑諸惱結因慈而滅。可名羅漢矣。

行菩薩慈安眾生故。

肇曰。菩薩之稱由安眾生。慈安眾生可名菩薩。

行如來慈得如相故。

肇曰。如來之稱由得如相。慈順如相可名如來。

行佛之慈覺眾生故。

什曰。群生長寢菩薩覺之。肇曰。自覺覺彼謂之佛也。慈既自悟又能覺彼。可名為佛也。

行自然慈無因得故。

什曰。無因即自然。自然即無師義也。肇曰。大乘之道無師而成謂之自然。菩薩真慈亦無因而就。可名自然乎。

行菩提慈等一味故。

什曰。唯佛菩提能解一切法一相一味也。今無相解中生慈故遠同菩提也。肇曰。平等一味無相之道謂之菩提。無相真慈亦平等一味。可名菩提也。

行無等慈斷諸愛故。

什曰。凡夫有愛結而行慈則可與等。愛斷行慈者無能等也。肇曰。二乘六住已下皆愛彼而起慈。若能無心愛彼而起慈者。此慈

【現代漢語翻譯】 現代漢語譯本 無毀。

行清凈慈，諸法性凈故。

肇曰：真正的慈悲沒有形象，與法性一樣清凈。

行無邊慈，如虛空故。

肇曰：心中沒有覆蓋的念頭，而慈悲之心卻無所不覆蓋。

行阿羅漢慈，破結賊故。（阿羅漢：梵文音譯，意為斷絕煩惱，不再輪迴的聖者）

什曰：秦言『殺結使賊』也。此從除結中生，因以為名。亦能除結故因能受名也。肇曰：阿羅漢，秦言『破結賊』。嫉妒、嗔恚、邪見、疑惑等煩惱因慈悲而滅，可以稱為阿羅漢了。

行菩薩慈，安眾生故。（菩薩：梵文音譯，意為覺悟有情，以救度眾生為己任者）

肇曰：菩薩的稱謂源於安定眾生。以慈悲安定眾生，可以稱為菩薩。

行如來慈，得如相故。（如來：佛的十號之一，意為以真如之道而來）

肇曰：如來的稱謂源於證得如相。以慈悲順應如相，可以稱為如來。

行佛之慈，覺眾生故。（佛：意為覺悟者，自覺、覺他、覺行圓滿）

什曰：眾生長期沉睡，菩薩覺醒他們。肇曰：自己覺悟又能覺悟他人，就稱為佛。慈悲既能自我覺悟，又能覺悟他人，可以稱為佛。

行自然慈，無因得故。

什曰：無因而得就是自然。自然就是沒有老師的含義。肇曰：大乘的道理沒有老師也能成就，這稱為自然。菩薩真正的慈悲也沒有原因就能成就，可以稱為自然嗎？

行菩提慈，等一味故。（菩提：意為覺悟，智慧）

什曰：只有佛的菩提才能理解一切法都是一個相、一個味道。現在從無相的理解中產生慈悲，所以遠遠地與菩提相同。肇曰：平等、一個味道、沒有形象的道理稱為菩提。沒有形象的真慈悲也平等、一個味道，可以稱為菩提嗎？

行無等慈，斷諸愛故。

什曰：凡夫有愛慾的束縛而行慈悲，那麼這種慈悲是可以與（其他凡夫）相等的。愛慾斷絕後所行的慈悲，就沒有什麼可以與之相等的了。肇曰：二乘（聲聞、緣覺）六住位以下的人，都是因為愛著對方才生起慈悲。如果能夠心中沒有愛著對方而生起慈悲，這種慈悲

【English Translation】 English version Without destruction.

Practicing pure compassion, because the nature of all dharmas is pure.

Zhao said: True compassion is without form and is as pure as the nature of dharmas.

Practicing boundless compassion, like the emptiness of space.

Zhao said: The mind has no intention to cover, yet the compassionate mind covers everything.

Practicing Arhat compassion, because it destroys the thieves of afflictions. (Arhat: Sanskrit transliteration, meaning a saint who has cut off afflictions and is no longer in reincarnation)

Shi said: In the Qin language, it means 'killing the thieves of afflictions.' This arises from the elimination of afflictions, hence the name. It can also eliminate afflictions, so it can receive the name. Zhao said: Arhat, in the Qin language, means 'destroying the thieves of afflictions.' Jealousy, anger, wrong views, doubts, and other afflictions are extinguished by compassion, so one can be called an Arhat.

Practicing Bodhisattva compassion, because it brings peace to sentient beings. (Bodhisattva: Sanskrit transliteration, meaning an enlightened being who takes saving sentient beings as their responsibility)

Zhao said: The title of Bodhisattva comes from bringing peace to sentient beings. Bringing peace to sentient beings with compassion, one can be called a Bodhisattva.

Practicing Tathagata compassion, because one attains the 'suchness' aspect. (Tathagata: One of the ten titles of the Buddha, meaning one who comes by the path of 'suchness')

Zhao said: The title of Tathagata comes from attaining the 'suchness' aspect. Accordance with the 'suchness' aspect through compassion, one can be called a Tathagata.

Practicing Buddha's compassion, because it awakens sentient beings. (Buddha: Meaning 'awakened one,' self-awakened, awakening others, and perfect in practice)

Shi said: Sentient beings are in a long sleep, and Bodhisattvas awaken them. Zhao said: One who is self-awakened and can awaken others is called a Buddha. Compassion can both awaken oneself and awaken others, so one can be called a Buddha.

Practicing natural compassion, because it is attained without cause.

Shi said: Attaining without cause is natural. Natural means without a teacher. Zhao said: The principle of Mahayana is achieved without a teacher, which is called natural. The true compassion of a Bodhisattva is also achieved without cause, can it be called natural?

Practicing Bodhi compassion, because it is of equal one taste. (Bodhi: Meaning enlightenment, wisdom)

Shi said: Only the Bodhi of the Buddha can understand that all dharmas are of one aspect and one taste. Now, compassion arises from the understanding of non-duality, so it is distantly the same as Bodhi. Zhao said: The principle of equality, one taste, and without form is called Bodhi. True compassion without form is also equal and of one taste, can it be called Bodhi?

Practicing unequaled compassion, because it cuts off all attachments.

Shi said: Ordinary people have the bondage of attachment and practice compassion, then this compassion can be equal to (other ordinary people). The compassion practiced after attachment is cut off is unequaled. Zhao said: Those below the sixth stage of the Two Vehicles (Shravakas and Pratyekabuddhas) generate compassion because they are attached to others. If one can generate compassion without attachment to others, this compassion

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超絕可名無等。

行大悲慈導以大乘故。

肇曰。濟彼苦難導以大乘大悲之能。慈欲彼樂亦導以大乘。可名大悲也。

行無厭慈觀空無我故。

肇曰。疲厭之情出於存我。以空無我心而為慈者。與生死相畢無復疲厭也。

行法施慈無遺惜故。

肇曰。未有得真實慈而吝法財者。可名法施也。

行持戒慈化毀禁故。

肇曰。未有得真實慈而為殺盜不兼化者。可名持戒。

行忍辱慈護彼我故。

什曰。若能行忍。則內不自累外不傷物。故言護彼我也。凡此中慈上行字梵本中無。肇曰。未有得真實慈而不護彼己致忿諍者。可名忍辱也。

行精進慈荷負眾生故。

肇曰。未有得真實慈而不荷負眾生者。可名精進也。

行禪定慈不受味故。

肇曰。未有得真實慈而以亂心受五欲味者。可名禪定也。

行智慧慈無不知時故。

什曰。行未滿而求果名不知時也。肇曰。未有得真實慈而為不知時行者。可名智慧也。

行方便慈一切示現故。

肇曰。未有得真實慈而不權現普應者。可名方便也。

行無隱慈直心清凈故。

什曰。其心質直有罪必悔不隱其過此二業也。肇曰。未有得真實慈而心有曲隱不清凈

【現代漢語翻譯】 現代漢語譯本 超絕，不可用名相描述，無與倫比。

以大悲心和慈悲心引導眾生，因為奉行的是大乘佛法。

僧肇解釋說：『救濟那些處於苦難中的眾生，用大乘佛法來引導他們，這是大悲心的作用。希望他們得到快樂，也用大乘佛法來引導他們，這可以稱作大悲。』

奉行永不厭倦的慈悲，因為觀照到空性，沒有我執。

僧肇解釋說：『疲憊厭倦的情緒，源於執著于「我」。以空性和無我的心來行慈悲，與生死輪迴徹底斷絕，不再有疲憊厭倦。』

奉行法佈施的慈悲，因為沒有吝惜。

僧肇解釋說：『沒有獲得真實慈悲卻吝惜佛法和財物的。這可以稱作法佈施。』

奉行持戒的慈悲，爲了教化那些違犯戒律的人。

僧肇解釋說：『沒有獲得真實慈悲卻做出殺生、偷盜等行為，並且不能教化他人的。這可以稱作持戒。』

奉行忍辱的慈悲，爲了保護自己和他人。

鳩摩羅什（Kumārajīva）說：『如果能夠實行忍辱，那麼對內不會自我傷害，對外也不會傷害他人，所以說保護自己和他人。』僧肇解釋說：『沒有獲得真實慈悲而不保護自己和他人，以至於產生憤怒爭執的。這可以稱作忍辱。』

奉行精進的慈悲，爲了承擔眾生的重擔。

僧肇解釋說：『沒有獲得真實慈悲而不承擔眾生重擔的。這可以稱作精進。』

奉行禪定的慈悲，因為不貪著于各種滋味。

僧肇解釋說：『沒有獲得真實慈悲卻以散亂的心去享受五欲之味的。這可以稱作禪定。』

奉行智慧的慈悲，因為沒有不瞭解時宜的。

鳩摩羅什（Kumārajīva）說：『修行尚未圓滿卻追求結果，這叫做不了解時宜。』僧肇解釋說：『沒有獲得真實慈悲卻做出不合時宜行為的。這可以稱作智慧。』

奉行方便的慈悲，因為示現一切化身。

僧肇解釋說：『沒有獲得真實慈悲而不權巧示現，普遍應化的。這可以稱作方便。』

奉行沒有隱瞞的慈悲，因為心正直清凈。

鳩摩羅什（Kumārajīva）說：『內心正直，有罪必定懺悔，不隱瞞自己的過錯，這是兩種善業。』僧肇解釋說：『沒有獲得真實慈悲而內心彎曲隱瞞不清凈的。

【English Translation】 English version Transcendent and ineffable, without equal.

Practicing great compassion and loving-kindness, guiding with the Great Vehicle (Mahāyāna).

Zhao says: 'Rescuing those in suffering and guiding them with the Great Vehicle is the function of great compassion. Wishing them happiness and also guiding them with the Great Vehicle can be called great compassion.'

Practicing tireless loving-kindness, because of contemplating emptiness and no-self.

Zhao says: 'Feelings of fatigue and weariness arise from clinging to 'self'. Practicing loving-kindness with a mind of emptiness and no-self completely cuts off the cycle of birth and death, and there is no more fatigue or weariness.'

Practicing loving-kindness through Dharma (law, teaching) giving, because there is no withholding.

Zhao says: 'There is no one who has attained true loving-kindness and yet is stingy with the Dharma and wealth. This can be called Dharma giving.'

Practicing loving-kindness through upholding precepts, in order to transform those who violate the precepts.

Zhao says: 'There is no one who has attained true loving-kindness and yet commits killing, stealing, and is unable to transform others. This can be called upholding precepts.'

Practicing loving-kindness through patience and forbearance, in order to protect oneself and others.

Kumārajīva says: 'If one can practice patience, then internally one will not harm oneself, and externally one will not harm others, therefore it is said to protect oneself and others.' Zhao says: 'There is no one who has attained true loving-kindness and does not protect oneself and others, leading to anger and disputes. This can be called patience and forbearance.'

Practicing loving-kindness through diligence and vigor, in order to bear the burden of sentient beings.

Zhao says: 'There is no one who has attained true loving-kindness and does not bear the burden of sentient beings. This can be called diligence and vigor.'

Practicing loving-kindness through meditative concentration (dhyāna), because one does not crave flavors.

Zhao says: 'There is no one who has attained true loving-kindness and yet uses a distracted mind to enjoy the flavors of the five desires. This can be called meditative concentration.'

Practicing loving-kindness through wisdom, because there is no lack of knowing the right time.

Kumārajīva says: 'Seeking results before practice is complete is called not knowing the right time.' Zhao says: 'There is no one who has attained true loving-kindness and yet acts without knowing the right time. This can be called wisdom.'

Practicing loving-kindness through skillful means (upāya), because of manifesting all kinds of appearances.

Zhao says: 'There is no one who has attained true loving-kindness and does not skillfully manifest and universally respond. This can be called skillful means.'

Practicing loving-kindness without concealment, because the mind is upright and pure.

Kumārajīva says: 'The mind is honest and upright, and one will certainly repent of sins and not conceal one's faults; these are two good karmas.' Zhao says: 'There is no one who has attained true loving-kindness and yet has a crooked and concealed, impure mind.'

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者。可名無隱耳。

行深心慈無雜行故。

什曰。直心中猶有累結。今深入佛法無雜想也。肇曰。未有得真實慈而雜以淺行者。可名深心。

行無誑慈不虛假故。

什曰。身業直正不誑物也。肇曰。未有得真實慈而虛假無實者。可名無誑也。

行安樂慈令得佛樂故。

什曰。梵本云住涅槃樂。肇曰。未有得真實慈而不令彼我得佛樂者。可名安樂。

菩薩之慈為若此也。

肇曰。自上諸名皆真實慈體自有此能。故有此名耳。不外假他行以為己稱也。真慈若此。豈容眾生見乎。

文殊師利又問何謂為悲答曰菩薩所作功德皆與一切眾生共之。

什曰。功德及功德果報悉施眾生。此佈施救苦眾生也。三等盡就施中明等。若廣說亦應如慈等。肇曰。因觀問慈。備釋四等也。哀彼長苦不自計身所積眾德。愿與一切。先人後己大悲之行也。生曰。夫欲拔苦。要當捨己之樂以濟之也。又為實悲矣。

何謂為喜答曰有所饒益歡喜無悔。

肇曰。自得法利與眾同歡喜。于彼己俱得法悅。謂之喜。生曰。慈悲既以益之。唯喜而無悔也亦為實喜矣。

何謂為舍答曰所作福祐。

什曰。亦施中明空也。

無所希望。

什曰。現世不求恩。未

來不求報也。聲聞行四等不能實益眾生。今菩薩行四等已實能利益眾生。故四等皆名大也。肇曰。大悲苦行。憂以之生。慈喜樂行。喜以之生。憂喜既陳則愛惡徴起。是以行者舍苦樂行平觀眾生。大乘正舍行報俱亡。故無所希望也。三等俱無相無緣與慈同行。慈行既備。類之可知也。生曰。虛想眾生以舍憎愛者。非實舍也。若能不望功德之報。舍之極者也。

文殊師利又問生死有畏菩薩當何所依。

什曰。為物受身而未離結業。結業之體未能無畏。必有所依然後能克終大業。故問其所依趣能不廢退也。肇曰。生死為畏。畏莫之大。悲疾大士何所依恃而能永處生死不以為畏乎。生曰。行實等者必入生死也。而據生死言之。是可畏之境。茍未能免或為所得。菩薩何所依怙不畏之耶。

維摩詰言菩薩于生死畏中當依如來功德之力。

什曰。如來功德如是深妙。我當得之。寧可以此微苦而生疲厭。一心求佛道直進不回則眾苦自滅恐畏斯除。亦以念為依亦以求趣為依。

肇曰。生死之畏二乘所難。自不依如來功德力者。孰能處之。生曰。夫以等入生死者必欲濟生死也。茍以濟而入終成如來果矣。若以利重推之。故不應難於小苦。又乃有此冥報。生死豈能加諸苦。

文殊師利又問菩薩欲依如

【現代漢語翻譯】 現代漢語譯本：來不求回報。聲聞（Śrāvaka，聽聞佛法而悟道的修行者）行四等（四無量心：慈、悲、喜、舍）不能真正利益眾生。現在菩薩行四等已經能夠真正利益眾生。所以四等都稱為『大』。肇法師說：『大悲的苦行，憂愁因此而生；慈喜的樂行，喜悅因此而生。』憂愁和喜悅既然顯現，那麼愛和憎就會明顯產生。因此修行者捨棄苦樂，以平等心看待眾生。大乘真正捨棄，行和回報都消失，所以沒有什麼希望。慈以外的三等都無相無緣，與慈心同行。慈心修行既然完備，其他可以類推得知。僧肇說：『虛假地想像眾生來捨棄憎愛的人，不是真正地捨棄。如果能夠不期望功德的回報，那就是捨棄的極致。』

文殊師利（Mañjuśrī，智慧的象徵）又問：『對於生死有畏懼的菩薩，應當依靠什麼？』

鳩摩羅什（Kumārajīva，著名佛經翻譯家）說：『爲了救度眾生而受生，但還沒有脫離煩惱和業力。煩惱和業力的本體，不能沒有畏懼。必須有所依靠，然後才能完成偉大的事業。』所以問他所依靠的，能夠不廢棄退轉。僧肇說：『生死是令人畏懼的，沒有比這更大的畏懼了。』大悲的菩薩依靠什麼，而能夠永遠處於生死之中，不認為這是畏懼的呢？僧肇說：『實行平等的人必定進入生死。』而就生死而言，這是可畏懼的境界。如果不能避免，或者被生死所困。菩薩依靠什麼而不畏懼呢？

維摩詰（Vimalakīrti，一位在家菩薩）說：『菩薩在生死的畏懼中，應當依靠如來（Tathāgata，佛的稱號）的功德之力。』

鳩摩羅什說：『如來的功德如此深妙，我應當得到它。難道可以因為這微小的痛苦而產生疲憊厭倦？一心求佛道，直接前進不退轉，那麼眾苦自然消滅，恐懼畏懼也隨之消除。』也是以唸佛為依靠，也是以求趣佛道為依靠。

僧肇說：『生死的畏懼是二乘（聲聞乘和緣覺乘）所難以克服的。如果不依靠如來的功德之力，誰能夠處於生死之中呢？』僧肇說：『以平等心進入生死的人，必定是想要救度生死。如果以救度眾生而進入生死，最終會成就如來的果位。如果以利益眾生為重來推斷，就不應該畏懼小小的痛苦。』而且還有這種冥冥中的回報，生死又怎麼能增加痛苦呢？

文殊師利又問：『菩薩想要依靠如來』

【English Translation】 English version: Coming without seeking reward. Śrāvakas (listeners of the Dharma who attain enlightenment) practicing the Four Immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity) cannot truly benefit sentient beings. Now, Bodhisattvas practicing the Four Immeasurables can truly benefit sentient beings. Therefore, all Four Immeasurables are called 'Great.' Zhao said, 'The suffering practice of great compassion, sorrow arises from it; the joyful practice of loving-kindness and sympathetic joy, joy arises from it.' Since sorrow and joy are manifested, then love and hatred will clearly arise. Therefore, practitioners abandon suffering and joy, and regard sentient beings with equanimity. The Great Vehicle truly abandons, both practice and reward disappear, so there is nothing to hope for. The three Immeasurables besides loving-kindness are all without characteristics and without conditions, walking together with loving-kindness. Since the practice of loving-kindness is complete, the others can be inferred and known. Sengzhao said, 'Those who falsely imagine sentient beings to abandon hatred and love are not truly abandoning. If one can not expect the reward of merit, that is the ultimate abandonment.'

Mañjuśrī (symbol of wisdom) then asked, 'What should a Bodhisattva who fears birth and death rely on?'

Kumārajīva (famous translator of Buddhist scriptures) said, 'Taking birth for the sake of saving sentient beings, but not yet having detached from afflictions and karma. The essence of afflictions and karma cannot be without fear. One must have something to rely on, and then one can complete the great undertaking.' Therefore, he asks what he relies on, so that he can not abandon and regress. Zhao said, 'Birth and death are fearful, and there is no greater fear than this.' What does the Bodhisattva of great compassion rely on, and can he forever be in birth and death without considering it fearful? Sengzhao said, 'Those who practice equality must enter birth and death.' But in terms of birth and death, this is a fearful realm. If one cannot avoid it, or is trapped by birth and death. What does the Bodhisattva rely on and not fear?

Vimalakīrti (a lay Bodhisattva) said, 'In the fear of birth and death, Bodhisattvas should rely on the power of the Tathāgata's (title of a Buddha) merits.'

Kumārajīva said, 'The merits of the Tathāgata are so profound and wonderful, I should attain them. How can I be tired and weary because of this small suffering? With one mind seeking the Buddha's path, directly advancing without retreating, then all sufferings will naturally disappear, and fear and dread will also be eliminated.' It is also relying on mindfulness of the Buddha, and also relying on seeking the path to Buddhahood.

Sengzhao said, 'The fear of birth and death is difficult for the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to overcome. If one does not rely on the power of the Tathāgata's merits, who can be in birth and death?' Sengzhao said, 'Those who enter birth and death with equanimity must want to save birth and death.' If one enters birth and death to save sentient beings, one will eventually achieve the fruit of the Tathāgata. If one infers by prioritizing the benefit of sentient beings, one should not fear small suffering.' Moreover, there is this unseen reward, how can birth and death add to suffering?

Mañjuśrī then asked, 'What does a Bodhisattva want to rely on from the Tathāgata'

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來功德之力當於何住。

什曰。欲依趣如來功德。要標心有在。故問其所住也。生曰。若直欲濟而入或不必能濟。不必能濟不成大果。故復問入當何住也。

答曰菩薩欲依如來功德力者當住度脫一切眾生。

肇曰。住化一切則其心廣大。廣大其心則所之無難。此住佛德力之謂也。生曰。明以濟而入必住度脫中者也。

又問欲度眾生當何所除。

生曰。所謂度脫必有所度。有所脫故問之焉。

答曰欲度眾生除其煩惱。

肇曰。將尋其本故先言其末也。生曰。度煩惱之河脫煩惱之縛矣。

又問欲除煩惱當何所行。

生曰。問眾生既有煩惱當作何行乃得除之耶。

答曰當行正念。

生曰。夫有煩惱出於惑情耳。便應觀察法理以遣之也。然始觀之時見理未明心不住理。要須念力然後得觀也。念以不忘為用。故得存觀焉。別本云正憶念。什曰。正憶念通始終兼精粗。凡非邪想念不乖理皆名憶念也。

又問云何行於正念。

生曰。問正念為行也重問也。

答曰當行不生不滅。

肇曰。正念謂正心念法。審其善惡善者增而不滅惡者滅令不生。生曰。以不生不滅為行。

又問何法不生何法不滅答曰不善不生善法不滅。

什

【現代漢語翻譯】 現代漢語譯本 問：應該如何安住于如來的功德之力？ 鳩摩羅什（Kumārajīva）：想要依靠並趨向如來的功德，必須明確你的心有所歸屬。所以問安住於何處。僧肇（Sengzhao）：如果只是想救濟眾生而入道，或許不一定能成功救濟。不能成功救濟就不能成就大的果報。所以又問入道應該安住於何處。 答：菩薩想要依靠如來的功德之力，應當安住于度脫一切眾生。 僧肇（Sengzhao）：安住于教化一切眾生，那麼他的心就廣大。心廣大，那麼所做之事就沒有困難。這就是安住于佛的功德之力的意思。僧肇（Sengzhao）：闡明了以救濟眾生而入道，必定安住于度脫眾生之中。 又問：想要度脫眾生，應當去除什麼？ 僧肇（Sengzhao）：所謂度脫，必定有所要度的對象，有所要脫離的東西，所以才問這個問題。 答：想要度脫眾生，去除他們的煩惱。 僧肇（Sengzhao）：將要追尋煩惱的根本，所以先說它的末端。僧肇（Sengzhao）：就是度過煩惱的河流，脫離煩惱的束縛。 又問：想要去除煩惱，應當實行什麼？ 僧肇（Sengzhao）：問眾生既然有煩惱，應當做什麼樣的行為才能去除它呢？ 答：應當實行正念。 僧肇（Sengzhao）：有煩惱是出於迷惑的情感。就應該觀察法理來去除它。然而剛開始觀察的時候，見到的道理還不明確，心不能安住于道理。一定要依靠唸的力量，然後才能進行觀察。念以不忘記為作用，所以能夠保持觀察。另一個版本說的是『正憶念』。鳩摩羅什（Kumārajīva）：正憶念貫穿始終，兼顧精細和粗略。凡不是邪惡的想法，念頭不違背道理，都叫做憶念。 又問：如何實行正念？ 僧肇（Sengzhao）：問正念作為一種行為，是重複提問。 答：應當實行不生不滅。 僧肇（Sengzhao）：正念是指以正直的心念法。審察它的善惡，善的就增長而不讓它滅亡，惡的就滅除而不讓它產生。僧肇（Sengzhao）：以不生不滅作為行為。 又問：什麼法不生？什麼法不滅？答：不善的法不生，善的法不滅。 鳩摩羅什（Kumārajīva）

【English Translation】 English version Question: Where should one abide in the power of the Tathāgata's (如來) (Thus Come One) merits? Kumārajīva (鳩摩羅什): To rely on and approach the Tathāgata's (如來) (Thus Come One) merits, one must clearly have a focus in mind. Hence the question about where to abide. Sengzhao (僧肇): If one merely seeks to save beings and enter the path, one may not necessarily succeed in saving them. If one does not succeed in saving them, one cannot achieve great results. Therefore, the question is asked again about where one should abide upon entering the path. Answer: Bodhisattvas (菩薩) (Enlightenment Beings) who wish to rely on the power of the Tathāgata's (如來) (Thus Come One) merits should abide in liberating all sentient beings. Sengzhao (僧肇): Abiding in transforming all beings means that one's mind is vast. With a vast mind, there are no difficulties in what one does. This is what it means to abide in the Buddha's power of merit. Sengzhao (僧肇): Clarifies that entering the path by saving beings necessarily involves abiding in liberating them. Question: What should one eliminate in order to liberate sentient beings? Sengzhao (僧肇): So-called liberation necessarily has an object to be liberated, something to be freed from, hence the question. Answer: To liberate sentient beings, eliminate their afflictions (煩惱) (kleshas). Sengzhao (僧肇): About to seek the root of afflictions (煩惱) (kleshas), so first speaks of its end. Sengzhao (僧肇): It is to cross the river of afflictions (煩惱) (kleshas) and escape the bonds of afflictions (煩惱) (kleshas). Question: What should one practice to eliminate afflictions (煩惱) (kleshas)? Sengzhao (僧肇): Asks what actions should beings with afflictions (煩惱) (kleshas) take to eliminate them. Answer: One should practice right mindfulness (正念) (samyak-smṛti). Sengzhao (僧肇): Afflictions (煩惱) (kleshas) arise from deluded emotions. One should observe the principles of Dharma (法) to dispel them. However, when one first observes, the principles seen are not yet clear, and the mind does not abide in the principles. One must rely on the power of mindfulness (念) (smṛti) to then be able to observe. Mindfulness (念) (smṛti) takes non-forgetting as its function, so it can maintain observation. Another version says 'right recollection'. Kumārajīva (鳩摩羅什): Right recollection encompasses the beginning and the end, and includes both the subtle and the coarse. All thoughts that are not evil and do not deviate from the principles are called recollection. Question: How does one practice right mindfulness (正念) (samyak-smṛti)? Sengzhao (僧肇): Asking about right mindfulness (正念) (samyak-smṛti) as a practice is a repeated question. Answer: One should practice non-arising and non-ceasing. Sengzhao (僧肇): Right mindfulness (正念) (samyak-smṛti) means rightly focusing the mind on the Dharma (法). Examine its good and evil; increase the good and do not let it cease, eliminate the evil and do not let it arise. Sengzhao (僧肇): Taking non-arising and non-ceasing as practice. Question: What Dharma (法) does not arise? What Dharma (法) does not cease? Answer: Unwholesome Dharma (法) does not arise, wholesome Dharma (法) does not cease. Kumārajīva (鳩摩羅什)

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曰。惡法生則滅之。未起不令生也。善法不滅令其增廣也。生曰。念力而觀為造理之初。始是制惡就善者。

又問善不善孰為本。

肇曰。既知善之可生惡之可滅。將兩舍以求宗。故逆尋其本也。生曰。夫一善一惡者迭為根本。永無判也。要當求其本原而觀之者然後判矣。

答曰身為本。

什曰。身謂五陰也。肇曰。善惡之行非身不生。生曰。所以為善惡者為身故也。

又問身孰為本答曰欲貪為本。

什曰。由欲著情深故廣生結業。亦以愛潤所以受生。是以于諸結中偏舉欲貪也。肇曰。愛為生本長眾結縛。凡在有身靡不由之。生曰。欲者貪使在我故受身者矣。

又問欲貪孰為本答曰虛妄分別為本。

什曰。法無定相。相由惑生。妄想分別。是好是醜。好惡既形欲心自發。故為欲本也。肇曰。法無美惡。虛妄分別謂是美是惡。美惡既形則貪慾是生也。生曰。妄分別法故有可貪著也。

又問虛妄分別孰為本答曰顛倒想為本。

什曰。有無見反於法相名為顛倒。先見有無然後分別好惡。然則有無見是惑累之本妄想之初。故偏受倒名也。肇曰。法本非有。倒想為有。既以為有然後擇其美惡謂之分別也。生曰。惑心內轉為倒。然後妄分別外事。

又問顛倒

【現代漢語翻譯】 現代漢語譯本：問：惡法產生了，就滅除它；還沒產生，就不讓它產生。善法不讓它滅除，要讓它增長廣大。生曰：以念力來觀察，是創造真理的開端，開始就是制止惡念，成就善念。 又問：善和不善，哪個是根本？ 肇曰：既然知道善可以產生，惡可以滅除，就要捨棄兩者來尋求根本，所以要逆向追尋它的本源。生曰：一善一惡，交替作為根本，永遠沒有決斷的時候。一定要尋求它的本原並觀察它，然後才能決斷。 答：身是根本。 什曰：身指的是五陰（色、受、想、行、識，構成個體存在的五種要素）。肇曰：善惡的行為，不是通過身體不會產生。生曰：之所以行善作惡，都是爲了身體的緣故。 又問：身，哪個是根本？答：欲貪是根本。 什曰：由於慾望執著，情愛深重，所以廣泛地產生業力。也因為愛慾的滋潤，所以承受生命。因此在各種煩惱結縛中，特別提出欲貪。肇曰：愛是產生和增長各種結縛的根本，凡是有身體的存在，沒有不是由它而來的。生曰：慾望驅使貪念在我心中，所以才會有承受身體這件事。 又問：欲貪，哪個是根本？答：虛妄分別是根本。 什曰：法沒有固定的相狀，相狀由迷惑產生。虛妄地想像分別，認為是好是醜。好惡既然形成，慾望之心自然產生，所以是慾望的根本。肇曰：法本身沒有美醜，虛妄分別認為什麼是美什麼是醜。美醜既然形成，那麼貪慾就產生了。生曰：因為虛妄地分別法，所以才會有可以貪戀執著的東西。 又問：虛妄分別，哪個是根本？答：顛倒想是根本。 什曰：有和無的見解與法的實相相反，這叫做顛倒。先看到有無，然後分別好壞。這樣看來，有無的見解是迷惑積累的根本，是妄想的開端，所以特別承受顛倒的名稱。肇曰：法本來不是有，顛倒的想法認為是有的。既然認為是有，然後選擇它的美醜，這就叫做分別。生曰：迷惑的心向內轉動成為顛倒，然後虛妄地分別外在的事物。 又問：顛倒

【English Translation】 English version: Question: If evil dharmas arise, then extinguish them; if they have not yet arisen, do not let them arise. Good dharmas, do not let them be extinguished, but let them increase and expand. Sheng said: To observe with the power of mindfulness is the beginning of creating truth; the beginning is to restrain evil and achieve good. Again asked: Good and non-good, which is the root? Zhao said: Since we know that good can arise and evil can be extinguished, we must abandon both to seek the root, so we must trace back to its origin. Sheng said: One good and one evil alternately serve as the root, and there is never a time for judgment. It is necessary to seek its origin and observe it, and then it can be judged. Answer: The body is the root. Shih said: The body refers to the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence). Zhao said: Good and evil actions do not arise without the body. Sheng said: The reason for doing good and evil is for the sake of the body. Again asked: Of the body, which is the root? Answer: Desire and craving are the root. Shih said: Because of the attachment to desire and deep affection, karmic actions are widely produced. Also, because of the nourishment of love, one receives life. Therefore, among all the bonds of affliction, desire and craving are particularly mentioned. Zhao said: Love is the root of generating and increasing all bonds, and all beings with bodies arise from it. Sheng said: Desire drives greed in my mind, so there is the matter of receiving a body. Again asked: Of desire and craving, which is the root? Answer: False discrimination is the root. Shih said: Dharmas have no fixed characteristics; characteristics arise from delusion. False imagination and discrimination judge what is good and what is ugly. Once good and evil are formed, the mind of desire naturally arises, so it is the root of desire. Zhao said: Dharmas themselves have no beauty or ugliness; false discrimination considers what is beautiful and what is ugly. Once beauty and ugliness are formed, then greed arises. Sheng said: Because of falsely discriminating dharmas, there are things that can be craved and attached to. Again asked: Of false discrimination, which is the root? Answer: Inverted thinking is the root. Shih said: The view of existence and non-existence is contrary to the true nature of dharmas, which is called inversion. First seeing existence and non-existence, then distinguishing good and bad. In this way, the view of existence and non-existence is the root of accumulated delusion and the beginning of false thoughts, so it particularly receives the name of inversion. Zhao said: Dharmas are originally non-existent, but inverted thinking considers them to be existent. Since it is considered to be existent, then one chooses its beauty and ugliness, which is called discrimination. Sheng said: The deluded mind turns inward to become inversion, and then falsely discriminates external things. Again asked: Of inverted thinking

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想孰為本答曰無住為本。

什曰。法無自性緣感而起。當其未起莫知所寄。莫知所寄故無所住。無所住故則非有無。非有無而為有無之本。無住則窮其原更無所出。故曰無本。無本而為物之本。故言立一切法也。肇曰。心猶水也。靜則有照。動則無鑒。癡愛所濁邪風所扇涌溢波盪。未始暫住。以此觀法何往不倒。譬如臨面涌泉而責以本狀者未之有也。倒想之興本乎不住義存於此乎。一切法從眾緣會而成體。緣未會則法無寄。無寄則無住。無住則無法。以無法為本故能立一切法也。生曰。所謂顛倒正反實也為不實矣。茍以不實為體。是自無住也。既不自住。豈他住哉若有所住不得為顛倒也。

又問無住孰為本答曰無住則無本。

肇曰。若以心動為本。則因有有相生。理極初動更無本也。若以無法為本。則有因無生。無不因無。故更無本也。生曰。無住即是無本之理也。

文殊師利從無住本立一切法。

肇曰。無住故想倒。想倒故分別。分別故貪慾。貪慾故有身。既有身也則善惡並陳。善惡既陳則萬法斯起。自茲以往言數不能盡也。若善得其本則眾末可除矣。生曰。一切諸法莫不皆然。但為理現於顛倒故就顛倒取之為所明矣。以此為觀。復得有煩惱乎。

時維摩詰室有一天女。

【現代漢語翻譯】 現代漢語譯本： 問：以什麼為根本？答：以無住為根本。 什（鳩摩羅什，Kumārajīva）說：法沒有自性，由因緣和合而生起。當它還未生起時，無從知曉它寄託在哪裡。因為無從知曉它寄託在哪裡，所以無所住。因為無所住，所以它既非有也非無。非有非無，卻是有和無的根本。無住就窮盡了它的根源，再也沒有什麼可以從中產生，所以說無本。無本卻是萬物的根本，所以說能建立一切法。肇（僧肇）說：心就像水一樣，平靜時就能照見事物，動盪時就失去鑑察的能力。被癡愛所污染，被邪風所煽動，涌動翻騰，沒有片刻的安寧。用這樣的心去看待事物，有什麼不會顛倒呢？這就像面對涌動的泉水，卻要求它保持原狀一樣，是不可能的事情。顛倒妄想的產生，根本在於不住，意義就在於此。一切法都是由眾多因緣聚合而成，在因緣未聚合之前，法無所寄託。無所寄託則無住，無住則無法。以無法為根本，所以能建立一切法。生（竺道生）說：所謂的顛倒，是把真實看作不真實。如果以不真實作為本體，那就是自身無住。既然自身都不能安住，又怎麼能安住在其他地方呢？如果有所住，就不能稱之為顛倒了。 又問：無住以什麼為根本？答：無住則無本。 肇（僧肇）說：如果以心動為根本，那麼就會因有而產生有，追究到最初的動，就沒有更早的根本了。如果以無法為根本，那麼有就因無而生，無不依賴於無，所以也沒有根本。生（竺道生）說：無住就是無本的道理。 文殊師利（Mañjuśrī），從無住的根本建立一切法。 肇（僧肇）說：因為無住，所以產生妄想顛倒；因為妄想顛倒，所以產生分別；因為分別，所以產生貪慾；因為貪慾，所以有了身體（有身）。既然有了身體，那麼善與惡就同時存在。善與惡既然同時存在，那麼萬法就都產生了。從這裡開始，言語和數量都無法窮盡。如果能很好地把握根本，那麼所有的末節都可以消除。生（竺道生）說：一切諸法沒有不是這樣的。只是因為真理顯現在顛倒之中，所以就從顛倒中去理解它，作為所要闡明的內容。用這樣的觀點來看待事物，還會產生煩惱嗎？ 當時，在維摩詰（Vimalakīrti）的房間里，有一天女（Devī）。

【English Translation】 English version: Question: What is the root? Answer: Non-abiding (anupalabdhi) is the root. Shih (Kumārajīva) said: Dharmas have no self-nature; they arise from conditions. When they have not yet arisen, one cannot know where they are based. Because one cannot know where they are based, they are non-abiding. Because they are non-abiding, they are neither existent nor non-existent. Being neither existent nor non-existent, they are the root of existence and non-existence. Non-abiding exhausts their origin, and nothing more can come from it; therefore, it is said to be rootless. Being rootless, it is the root of all things; therefore, it is said to establish all dharmas. Chao (Sengzhao) said: The mind is like water; when still, it can reflect; when moving, it cannot discern. Polluted by foolish love, fanned by evil winds, surging and turbulent, it never stays still. Looking at dharmas with such a mind, what will not be inverted? It is like facing a surging spring and demanding its original state, which is impossible. The arising of inverted thoughts originates from non-abiding; the meaning lies in this. All dharmas are formed by the assembly of many conditions; before the conditions assemble, dharmas have no basis. Without a basis, there is no abiding; without abiding, there is no dharma. Taking no dharma as the root, one can establish all dharmas. Sheng (Zhu Daosheng) said: So-called inversion is taking the real as unreal. If one takes the unreal as the substance, it is self-non-abiding. Since it does not abide in itself, how can it abide elsewhere? If there is something to abide in, it cannot be called inversion. Question: What is the root of non-abiding? Answer: Non-abiding has no root. Chao (Sengzhao) said: If one takes the movement of the mind as the root, then existence arises from existence, and tracing back to the initial movement, there is no earlier root. If one takes no dharma as the root, then existence arises from non-existence, and non-existence depends on non-existence; therefore, there is no root. Sheng (Zhu Daosheng) said: Non-abiding is the principle of having no root. Mañjuśrī establishes all dharmas from the root of non-abiding. Chao (Sengzhao) said: Because of non-abiding, inverted thoughts arise; because of inverted thoughts, discrimination arises; because of discrimination, greed arises; because of greed, there is a body (having a body). Since there is a body, good and evil coexist. Since good and evil coexist, all dharmas arise. From here on, words and numbers cannot exhaust them. If one can grasp the root well, all the branches can be eliminated. Sheng (Zhu Daosheng) said: All dharmas are like this. It is only because the truth appears in inversion that we understand it from inversion, as what is to be clarified. Looking at things from this perspective, will there still be afflictions? At that time, in Vimalakīrti's room, there was a Devī (goddess).

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什曰。無宅無神。隨宅主有優劣故神有精粗。未曾有室故以天女為神也。生曰。外國亦以神為天也。夫有福之家必有福神附焉。是以菩薩托為之矣。是入生死事也。

見諸大人聞所說法便現其身即以天華散諸菩薩大弟子上。

什曰。諸菩薩上嫌其室空。今所以供養。將以宅主處疾故其神承旨而致供也。肇曰。天女即法身大士也。常與凈名共弘大乘不思議道。故現為宅神同處一室。見大士集聞所說法。故現身散華欲以生論也。生曰。現女神散華者。示卑而重法。以敦仰法之懷。密欲因事暢理以明不畏生死故雖入而不染也。若畏而避之愈致著也。

華至諸菩薩即皆墮落。

生曰。任之自墮。

至大弟子便著不墮。

什曰。天以此未曾有室無雜教故毀賤小乘顯揚大道。所以共為影響發明勝致也。生曰。雖曰天力使然。招之自有在矣。

一切弟子神力去華不能令去。

肇曰。將辨大小之殊故使華若此。生曰。夫制飾華者。本欲除其好情也。茍無情於好飾。終日在己豈有犯哉。而用神力去華惡其著身者。蓋托全戒。將明惡必致好雖欲順律乃反違其意矣。然則以致好之本排之。豈可去乎。故因事以明斯義。理亦如事也。

爾時天問舍利弗何故去華。

生曰。怪

【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什（什曰）：沒有固定的住宅就沒有固定的神。因為住宅主人的品行有優劣，所以神也有精細和粗俗之分。這間屋子從未有人居住過，所以天女作為此地的神。 僧肇（生曰）：外國也把神稱為天。有福報的家庭必定有福神依附。因此菩薩化身為宅神。這是進入生死輪迴的事情。

天女見到各位大菩薩聽聞佛法，便顯現出身形，用天花散在各位菩薩和大弟子身上。

鳩摩羅什（什曰）：天女認為各位菩薩的房間太空曠了，現在用天花來供養。因為宅主正在生病，所以天女承旨前來供養。 僧肇（肇曰）：天女就是法身大士。她經常與維摩詰（凈名）共同弘揚大乘不可思議之道。所以顯現為宅神，同處一室。見到大士們聚集聽聞佛法，所以現身散花，想要引發討論。 僧肇（生曰）：顯現女神散花，是爲了示現謙卑而尊重佛法，以此來敦促仰慕佛法的心懷。暗中想要藉此機會闡明道理，以表明不畏懼生死，所以雖然進入生死輪迴卻不被污染。如果畏懼而逃避，反而會更加執著。

天花落到各位菩薩身上，就都掉落了。

僧肇（生曰）：任憑天花自己掉落。

落到各位大弟子身上，就粘著不掉落。

鳩摩羅什（什曰）：天女用這種方式表明這間從未有人居住過的屋子沒有其他雜教，所以貶低小乘，顯揚大道。因此共同配合，闡明殊勝的道理。 僧肇（生曰）：雖然說是天女的力量所致，但招致這種結果自有其原因。

所有弟子用神通力去除天花，卻不能使天花掉落。

僧肇（肇曰）：想要分辨大小乘的差別，所以使天花如此。 僧肇（生曰）：裝飾天花，本來是爲了去除美好的情慾。如果對美好的裝飾沒有情慾，即使終日與天花相處，又有什麼過錯呢？而用神通力去除天花，厭惡天花粘著在身上，這是假託持守戒律。想要表明厭惡必定導致喜愛，雖然想要順從戒律，卻反而違背了戒律的本意。既然如此，那麼把導致喜愛的根本排除掉，難道可以嗎？所以藉此機會來闡明這個道理，道理也像事情一樣。

這時，天女問舍利弗（舍利弗）為什麼要去除天花。

僧肇（生曰）：感到奇怪

【English Translation】 English version: Kumārajīva (Shih said): Without a fixed residence, there is no fixed deity. Because the virtues of the householder vary, the deities also vary in refinement and coarseness. This room has never been inhabited, so a celestial maiden serves as its deity. Sengzhao (Sheng said): Foreign countries also refer to deities as 'heavenly beings.' A blessed family is sure to have a blessed deity attached to it. Therefore, a Bodhisattva manifests as the house deity. This is a matter of entering the cycle of birth and death (saṃsāra).

Seeing the great Bodhisattvas listening to the Dharma, the celestial maiden manifested her form and scattered celestial flowers upon the Bodhisattvas and great disciples.

Kumārajīva (Shih said): The celestial maiden thought the Bodhisattvas' rooms were too empty, so she is now making offerings with the flowers. Because the householder is ill, the deity is carrying out the order to provide offerings. Sengzhao (Zhao said): The celestial maiden is a Dharma-body (Dharmakāya) great being (Mahāsattva). She often propagates the inconceivable path of the Mahāyāna with Vimalakīrti (Jingming). Therefore, she manifests as the house deity, dwelling in the same room. Seeing the great beings gathered to listen to the Dharma, she manifests and scatters flowers, intending to provoke discussion. Sengzhao (Sheng said): The manifestation of the goddess scattering flowers demonstrates humility and respect for the Dharma, thereby encouraging a heart of reverence for the Dharma. She secretly intends to use this opportunity to elucidate the principle of not fearing birth and death, so that even when entering the cycle of birth and death, one is not defiled. If one fears and avoids it, one will become even more attached.

The flowers that fell on the Bodhisattvas all fell off.

Sengzhao (Sheng said): Let the flowers fall on their own.

The flowers that fell on the great disciples stuck and did not fall off.

Kumārajīva (Shih said): The celestial maiden uses this method to show that this uninhabited room has no other mixed teachings, so she devalues the Small Vehicle (Hīnayāna) and exalts the Great Vehicle (Mahāyāna). Therefore, they cooperate to elucidate the superior meaning. Sengzhao (Sheng said): Although it is said to be due to the power of the celestial maiden, there is a reason for attracting this result.

All the disciples used their supernatural powers to remove the flowers, but they could not make them fall off.

Sengzhao (Zhao said): Wanting to distinguish the difference between the Great and Small Vehicles, the flowers behave in this way. Sengzhao (Sheng said): The purpose of decorating with flowers is originally to remove the desire for beauty. If one has no desire for beautiful decorations, even if one is with flowers all day long, what fault is there? Using supernatural powers to remove the flowers, disliking the flowers sticking to the body, is a pretense of upholding the precepts. Wanting to show that aversion inevitably leads to affection, although one wants to follow the precepts, one is actually violating their intention. In that case, is it possible to eliminate the root that leads to affection? Therefore, use this opportunity to clarify this principle, and the principle is like the matter itself.

At that time, the celestial maiden asked Śāriputra (Śāriputra), 'Why are you removing the flowers?'

Sengzhao (Sheng said): Feeling strange

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而問之。

答曰此華不如法是以去之。

肇曰。香華著身非沙門法。是以去之。一義華法散身應墮。不墮非華法也。生曰。不如律法。

天曰勿謂此華為不如法。

別本云。不如法分別。什曰梵本云不凈。沙門絕於飾好故以華為不凈也。

所以者何是華無所分別。

什曰。華性本不二故無分別也。生曰。華性無實。豈有如法不如法之分別哉。

仁者自生分別想耳。

肇曰。華豈有心於墮不墮乎。分別之想出自仁者耳。生曰。如法不如法出惑想之情耳。非華理然也。

若於佛法出家有所分別為不如法若無分別是則如法。

肇曰。如法不如法在心不在華。生曰。若體華理無好惡者。乃合律之法耳。

觀諸菩薩華不著者已斷一切分別想故。

生曰。非直不致著亦不能使著也。

譬如人畏時非人得其便。

什曰。如一羅剎變形為馬。有一士夫乘之不疑。中道馬問士夫。馬為好不。士夫拔刀示之問言。此刀好不。知其心正無畏竟不敢加害。若不如是非人得其便也。生曰。恐畏之時情已怯弱故得便者矣。

如是弟子畏生死故。

生曰。華香致好則增生死。然惡之者是畏生死也。

色聲香味觸得其便。

生曰。茍

【現代漢語翻譯】 現代漢語譯本： 有人問他：『為什麼把花拿走？』 他回答說：『這花不如法，所以拿走。』 肇法師說：『香花裝飾身體，不符合沙門的規範，所以要拿走。』另一種解釋是，如果花散落在身上就應該墮落（受罰），如果不墮落，就不是花的法則。生法師說：『不符合律法。』 天竺法師說：『不要說這花不如法。』 另一種版本說：『不如法分別。』鳩摩羅什（Kumārajīva）說：『梵文字說是「不凈」。沙門斷絕裝飾的愛好，所以認為花是不凈的。』 為什麼這樣說呢？因為花本身沒有什麼分別。 鳩摩羅什（Kumārajīva）說：『花的本性本來沒有分別，所以沒有分別。』生法師說：『花的本性沒有實體，哪裡會有如法不如法的分別呢？』 是仁者自己產生了分別的想法罷了。 肇法師說：『花哪裡會有心思去考慮墮落不墮落呢？分別的想法出自仁者罷了。』生法師說：『如法不如法的想法，出自迷惑的想法，不是花本身的道理。』 如果在佛法中出家，有所分別就是不如法，如果沒有分別就是如法。 肇法師說：『如法不如法在於心，不在於花。』生法師說：『如果體會到花的道理，沒有好惡之分，才符合律法的規範。』 觀察諸位菩薩，花不會附著在他們身上，因為他們已經斷除了一切分別的想法。 生法師說：『不只是不會導致執著，也不能使他們產生執著。』 譬如人如果內心有恐懼，非人（鬼神）就能趁機作祟。 鳩摩羅什（Kumārajīva）說：『比如一個羅剎（Rākṣasa，惡鬼）變化成馬，有一個士人騎上它而不懷疑。走到半路，馬問士人：『我好不好？』士人拔出刀來給他看，反問：『這刀好不好？』羅剎知道他心正無畏，最終不敢加害。如果不是這樣，非人就能趁機作祟。』生法師說：『恐懼的時候，心已經怯弱，所以才會被趁虛而入。』 同樣，弟子如果畏懼生死。 生法師說：『如果貪戀花香，就會增長生死輪迴。然而厭惡花香，也是畏懼生死。』 色、聲、香、味、觸就能趁機作祟。 生法師說：『如果』

【English Translation】 English version: Then he was asked: 『Why did you remove the flower?』 He replied: 『This flower is not in accordance with the Dharma, so I removed it.』 Master Zhao said: 『Adorning the body with fragrant flowers is not in accordance with the rules for a Śrāmaṇa (沙門，Buddhist monk), so it should be removed.』 Another explanation is that if the flower scatters on the body, one should fall (be punished); if one does not fall, it is not the law of the flower. Master Sheng said: 『It is not in accordance with the Vinaya (律法，disciplinary code).』 The Indian monk said: 『Do not say that this flower is not in accordance with the Dharma.』 Another version says: 『Not in accordance with the Dharma, discriminating.』 Kumārajīva (鳩摩羅什) said: 『The Sanskrit text says 「impure.」 The Śrāmaṇa (沙門) has cut off the love of adornment, so he considers the flower to be impure.』 Why is this so? Because the flower itself has no discrimination. Kumārajīva (鳩摩羅什) said: 『The nature of the flower is originally without discrimination, so there is no discrimination.』 Master Sheng said: 『The nature of the flower has no substance, how can there be discrimination of being in accordance with the Dharma or not?』 It is only that the benevolent one generates discriminating thoughts. Master Zhao said: 『How can the flower have the intention of considering falling or not falling? The thought of discrimination comes from the benevolent one.』 Master Sheng said: 『The thought of being in accordance with the Dharma or not comes from deluded thoughts, not from the principle of the flower itself.』 If one leaves home in the Buddha Dharma and has discrimination, then it is not in accordance with the Dharma; if there is no discrimination, then it is in accordance with the Dharma. Master Zhao said: 『Being in accordance with the Dharma or not is in the mind, not in the flower.』 Master Sheng said: 『If one understands the principle of the flower and has no likes or dislikes, then it conforms to the rules of the Vinaya (律法).』 Observing the Bodhisattvas (菩薩，enlightenment being), the flower does not attach to them because they have cut off all discriminating thoughts. Master Sheng said: 『It is not just that it does not lead to attachment, but it also cannot cause them to generate attachment.』 For example, if a person has fear, a non-human (鬼神，ghost or spirit) can take advantage of it. Kumārajīva (鳩摩羅什) said: 『For example, a Rākṣasa (羅剎，demon) transforms into a horse, and a scholar rides it without suspicion. Halfway there, the horse asks the scholar: 『Am I good?』 The scholar pulls out a knife to show him and asks: 『Is this knife good?』 The Rākṣasa (羅剎) knows that his mind is upright and fearless, and ultimately does not dare to harm him. If it were not like this, the non-human could take advantage of it.』 Master Sheng said: 『When there is fear, the mind is already weak, so one is taken advantage of.』 Likewise, if a disciple fears birth and death. Master Sheng said: 『If one is attached to the fragrance of flowers, it will increase the cycle of birth and death. However, disliking the fragrance of flowers is also fearing birth and death.』 Form, sound, smell, taste, and touch can take advantage of it. Master Sheng said: 『If』

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曰惡之。好得便矣。

已離畏者一切五欲無能為也。

生曰。既已離惡。正使五情所欲陳列於前不復能使好之矣。

結習未盡華著身耳結習盡者華不著也。

什云。問曰。菩薩結習亦未盡。云何不著耶。答曰。有二種習。一結習二佛法中愛習。得無生忍時結習都盡。而未斷佛法愛習。亦云。法身菩薩雖有結習。以器凈故習氣不起也。肇曰。著與不著一由內耳。華何心乎。生曰。向惡華去之。雖非結病然是其習矣。習尚招華著身而不可去。況有結乎。

舍利弗言天止此室其已久如。

什曰。梵本云幾久也。肇曰。止凈名大乘之室久近妙辯若此乎。生曰。既已屈之。便嫌其止室為天。而不欲便相指斥故寄久為問焉。

答曰我止此室如耆年解脫。

肇曰。將明第一無久近之義。故以解脫為諭解脫即無為解脫也。生曰。止室是有縛矣。如解脫明無實縛矣。

舍利弗言止此久耶。

肇曰。解脫之道無形無相。逆之不見其首。尋之不見其後。眇莽無朕。謂之解脫。若止此猶解脫久近不可知者。乃大久也。生曰。舍利弗前問意雖云止室。而語交在久。于不達者取之便謂向答是矣。茍答其語則云如舍利弗解脫來久也。今舍利弗解脫來實久。止室得不久乎。止室既已有久

【現代漢語翻譯】 現代漢語譯本 說：厭惡它。喜歡得到好處。

已經脫離恐懼的人，一切五欲都不能對他起作用。

生肇法師說：既然已經脫離了罪惡，即使將五種感官所渴望的東西陳列在面前，也不能再使他喜歡它們了。

煩惱習氣沒有斷盡，花就會附著在身上；煩惱習氣斷盡，花就不會附著在身上。

鳩摩羅什（Kumārajīva）說：有人問，菩薩的煩惱習氣也沒有斷盡，為什麼不會附著呢？回答說：有兩種習氣，一是煩惱習氣，二是佛法中的愛習。得到無生法忍（anutpattika-dharma-kṣānti）時，煩惱習氣全部斷盡，但還沒有斷除對佛法的愛習。也有人說，法身菩薩雖然有煩惱習氣，但因為根器清凈，所以習氣不會生起。僧肇（Sengzhao）說：附著與不附著，完全取決於內心。花有什麼心思呢？生肇法師說：花會避開罪惡。即使不是煩惱的病根，也是一種習氣。習氣尚且會招來花附著在身上而無法去除，更何況是有煩惱呢？

舍利弗（Śāriputra）問天女：您在此室停留多久了？

鳩摩羅什說：梵文字作『幾久也』。僧肇說：停留于維摩詰（Vimalakīrti）大乘之室，久近的巧妙辯論竟是這樣嗎？生肇法師說：既然已經貶低了她，便嫌她停留在此室，認為她是天女，而不願意直接指責，所以借用『久』來發問。

天女回答說：我在此室停留，如同耆年解脫一樣。

僧肇說：將要闡明第一義中沒有久近的含義，所以用解脫來比喻，解脫就是無為解脫。生肇法師說：停留在此室是有束縛的，如同解脫表明沒有實在的束縛。

舍利弗問：停留在此很久了嗎？

僧肇說：解脫之道無形無相，逆著它看不見開頭，追尋它看不見結尾，渺茫無跡，稱之為解脫。如果停留在此如同解脫一樣，那麼久近就不可知了，乃是大久啊。生肇法師說：舍利弗先前問話的意思雖然說是停留在此室，但話語的交鋒在於『久』。對於不理解的人來說，隨便地認為先前的回答就是正確的。如果回答他的話，就應該說『如同舍利弗解脫來得久』。現在舍利弗解脫來得確實很久，停留在此室難道不很久嗎？停留在此室既然已經有了『久』的概念

【English Translation】 English version He says: Detest it. Like to obtain benefits.

One who has already departed from fear, all the five desires cannot affect him.

Master Shengzhao said: Since one has already departed from evil, even if the desires of the five senses are displayed before him, they can no longer make him like them.

If afflictive habits (kleśa-vāsanā) are not exhausted, flowers will attach to the body; if afflictive habits are exhausted, flowers will not attach.

Kumārajīva said: Someone asked, 'The afflictive habits of a Bodhisattva are also not exhausted, how is it that they do not attach?' He answered, 'There are two kinds of habits: one is afflictive habits, and the other is the loving habit in the Buddhadharma. When one attains the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-kṣānti), all afflictive habits are exhausted, but the loving habit towards the Buddhadharma has not yet been severed.' It is also said that although a Dharmakāya Bodhisattva has afflictive habits, because the vessel is pure, the habitual tendencies do not arise. Sengzhao said: Attachment or non-attachment depends entirely on the mind. What intention does the flower have? Master Shengzhao said: Flowers avoid evil. Even if it is not the root of affliction, it is still a habit. Habit still invites flowers to attach to the body and cannot be removed, how much more so if there are afflictions?

Śāriputra asked the goddess: How long have you been staying in this room?

Kumārajīva said: The Sanskrit text says 'How long?' Sengzhao said: Staying in Vimalakīrti's great vehicle room, is the subtle debate about how long or short like this? Master Shengzhao said: Since he has already belittled her, he dislikes her staying in this room, thinking she is a goddess, and is unwilling to directly accuse her, so he uses 'long' to ask.

The goddess answered: I stay in this room as long as a venerable elder is liberated.

Sengzhao said: He is about to explain that in the first principle there is no meaning of long or short, so he uses liberation as a metaphor, liberation is non-active liberation. Master Shengzhao said: Staying in this room is bound, like liberation shows there is no real bondage.

Śāriputra asked: Have you been staying here long?

Sengzhao said: The path of liberation is formless and without characteristics. Reversing it, you cannot see its beginning; searching for it, you cannot see its end. It is vast and without traces, and is called liberation. If staying here is like liberation, then how long or short is unknowable, it is very long. Master Shengzhao said: Śāriputra's previous question meant staying in this room, but the exchange of words was about 'long'. For those who do not understand, they casually think that the previous answer is correct. If he answered his words, he should say 'like Śāriputra's liberation has come for a long time'. Now Śāriputra's liberation has indeed come for a long time, how can staying in this room not be long? Since staying in this room already has the concept of 'long'

---

。不復得同解脫也。是以不得不以久為問焉。

天曰耆年解脫亦何如久。

肇曰。逆問其所得令自悟也。耆年所得無為解脫。寧可稱久乎。生曰。言耆年解脫之為久。亦何所似乎。

舍利弗默然不答。

肇曰。言久於前責實於後。故莫知所答也。生曰。既言解脫無久。跡為實無也。解脫茍以無為實者。言亦實有也。有無相乖。豈可得以言解脫。是以托用斯默以明解脫非實無矣。解脫既非實無然後止言。乃可得必同之矣。

天曰如何耆舊大智而默。

肇曰。五百弟子仁者智慧第一。默然何耶。生曰。默然似有所不達故爾也。

答曰解脫者無所言說故吾於是不知所云。

肇曰。向聞如解脫請始終難知說以為久。而解脫相者非心所知非言所及。將順解脫無言之旨。故莫知所云焉。生曰。不知其會也。

天曰言說文字皆解脫相。

肇曰。舍利弗以言久為失。故默然無言謂順真解。未能語默齊致觸物無閡。故天說等解以曉其意也。生曰。有會矣乎。

所以者何解脫者不內不外不在兩間。

生曰。夫解脫者我解于縛也。不偏在我故不內也。亦不偏在縛故不外也。會成解脫又不兩在。

文字亦不內不外不在兩間。

生曰。我為內。所說為外

【現代漢語翻譯】 現代漢語譯本：因此，（如果）不能再次獲得相同的理解和解脫。所以不得不以『久』來發問。

天女問：『耆年（Qinian，德高望重的老者）的解脫又如何能與『久』相比呢？』

肇法師解釋說：『反過來問他所證得的境界，讓他自己領悟。耆年所證得的是無為的解脫，怎麼能用『久』來形容呢？』生法師說：『說耆年的解脫是『久』，又像什麼呢？』

舍利弗（Shariputra，佛陀十大弟子之一，以智慧著稱）默然不答。

肇法師解釋說：『前面問『久』，後面追問『實』，所以不知道如何回答。』生法師說：『既然說解脫沒有『久』，那麼（解脫的）跡象實際上就是沒有。如果解脫以『無為』為實，那麼說（解脫）也是實際存在的。有和無相互矛盾，怎麼能用言語來解釋解脫呢？所以假託沉默來表明解脫並非實際不存在。解脫既然不是實際不存在，然後停止言說，才能必定獲得相同的理解。』

天女問：『為什麼耆舊（Qijiu，年長而有經驗的人）大智者卻沉默不語呢？』

肇法師解釋說：『（舍利弗）是五百弟子中仁德和智慧第一的人，為什麼沉默呢？』生法師說：『沉默似乎是因為有所不理解。』

（舍利弗）回答說：『解脫是無法用言語表達的，所以我不知道該說什麼。』

肇法師解釋說：『先前聽說如解脫，請（天女）始終說明，難以知曉，說（解脫）是『久』。而解脫的相狀，不是心所能知，也不是言語所能及。將順應解脫無言的宗旨，所以不知道該說什麼。』生法師說：『（舍利弗）不理解天女的意圖。』

天女說：『言說文字都是解脫的相狀。』

肇法師解釋說：『舍利弗認為用『久』來表達是錯誤的，所以沉默不語，認為這樣才是順應真理的解脫。未能達到言語和沉默一致，觸及事物沒有障礙的境界。所以天女說等同的解脫，來曉喻他的意思。』生法師說：『（舍利弗）有所領會了嗎？』

（天女繼續說）『之所以這樣說，是因為解脫不內、不外、不在兩者之間。』

生法師說：『解脫是我從束縛中解脫出來。不偏在我，所以不內。也不偏在束縛，所以不外。會合而成解脫，又不在這兩者之間。』

『文字也不內、不外、不在兩者之間。』

生法師說：『我為內，所說為外。

【English Translation】 English version: Therefore, (if) one cannot again attain the same understanding and liberation. That is why it is necessary to inquire with 'long'.

The goddess asked: 'How can the liberation of Qinian (耆年, a venerable elder) be compared to 'long'?'

Master Zhao explained: 'Inversely asking about what he has attained, to let him realize it himself. What Qinian has attained is non-active liberation, how can it be described as 'long'?' Master Sheng said: 'Saying that the liberation of Qinian is 'long', what is it similar to?'

Shariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) remained silent and did not answer.

Master Zhao explained: 'Asking about 'long' in the beginning, and pressing for 'reality' later, so he doesn't know how to answer.' Master Sheng said: 'Since it is said that liberation has no 'long', then the trace (of liberation) is actually non-existent. If liberation takes 'non-action' as its reality, then saying (liberation) is also actually existent. Existence and non-existence contradict each other, how can liberation be explained with words? Therefore, feigning silence to show that liberation is not actually non-existent. Since liberation is not actually non-existent, then stopping speech, one can certainly attain the same understanding.'

The goddess asked: 'Why is it that the wise elder Qijiu (耆舊, an experienced elder) is silent?'

Master Zhao explained: '(Shariputra) is the foremost in benevolence and wisdom among the five hundred disciples, why is he silent?' Master Sheng said: 'Silence seems to be because there is something not understood.'

(Shariputra) answered: 'Liberation cannot be expressed in words, so I do not know what to say.'

Master Zhao explained: 'Previously hearing about liberation, asking (the goddess) to explain from beginning to end, it is difficult to know, saying (liberation) is 'long'. And the appearance of liberation is not knowable by the mind, nor reachable by words. Following the principle of liberation without words, so I do not know what to say.' Master Sheng said: '(Shariputra) does not understand the goddess's intention.'

The goddess said: 'Speech and words are all aspects of liberation.'

Master Zhao explained: 'Shariputra thought that expressing it with 'long' was wrong, so he remained silent, thinking that this was in accordance with true liberation. He has not reached the state where speech and silence are consistent, and there are no obstacles when touching things. So the goddess speaks of equal liberation to enlighten his meaning.' Master Sheng said: 'Has (Shariputra) understood something?'

(The goddess continued) 'The reason for saying this is that liberation is neither internal, nor external, nor in between.'

Master Sheng said: 'Liberation is me being liberated from bondage. It is not biased towards me, so it is not internal. It is also not biased towards bondage, so it is not external. Coming together to form liberation, it is also not in between.'

'Words are also neither internal, nor external, nor in between.'

Master Sheng said: 'I am internal, what is said is external.

---

。合之為兩間矣。

是故舍利弗無離文字說解脫也。

肇曰。法之所在極於三處。三處求文字解脫俱不可得。如之何欲離文字而別說解脫乎。生曰。舍利弗向言解脫無所言說故默者。是謂言說異於解脫。既明無異故誡之焉。

所以者何一切諸法是解脫相。

肇曰。萬法雖殊。無非解脫相。豈文字之獨異焉。生曰。無不是解脫相故也。

舍利弗言不復以離淫怒癡為解脫乎。

肇曰。二乘結盡無為為解脫。聞上等解乖其本趣故致斯問。生曰。以佛言離淫怒癡為解脫而問之耳。

天曰佛為增上慢人說離淫怒癡為解脫耳。

生曰。增上慢人以得法為懷。不能即淫怒癡為解脫也。故驗終以語之令其悟耳。

若無增上慢者佛說淫怒癡性即是解脫。

肇曰。卑生死尊己道謂增上慢人也。為此人說離結為解脫。若不卑生死不尊己道者。則為說三毒諸結性即解脫無別解脫也。二乘雖無結慢。然卑生死尊涅槃。猶有相似慢結。慢者未得道言已得以生慢。生曰。以無執為懷者。不復待驗然後悟矣。

舍利弗言善哉善哉天女汝何所得以何為證。

什曰。有為果言得。無為果言證。

辯乃如是。

肇曰。善其所說非己所及。故問得何道證何果。辯乃如是

【現代漢語翻譯】 現代漢語譯本： 合起來就是兩件事了。

因此，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），不應該離開文字去講解脫。

肇曰：法的存在最終歸於三個方面。從這三個方面尋求文字解脫都是不可能的。如果不依靠文字，又怎麼能另外講解脫呢？生曰：舍利弗之前說解脫是無法用言語表達的，所以保持沉默。這是因為言語表達不同於解脫。既然已經明確了沒有不同，所以告誡他不要這樣做。

這是什麼原因呢？因為一切諸法都是解脫的相。

肇曰：萬法雖然不同，但沒有不是解脫之相的。難道只有文字是不同的嗎？生曰：因為沒有不是解脫之相的。

舍利弗說：難道不是要離開淫慾、嗔怒、愚癡才能獲得解脫嗎？

肇曰：二乘（聲聞乘和緣覺乘）認為斷盡煩惱，達到無為的境界才是解脫。聽到天女這樣高深的解釋，與他們原本的理解相悖，所以才提出這樣的問題。生曰：因為佛陀說過離開淫慾、嗔怒、愚癡才能獲得解脫，所以才這樣問。

天女說：佛陀是為那些有增上慢（adhimāna，未證得聖果卻自以為證得）的人才說要離開淫慾、嗔怒、愚癡才能獲得解脫。

生曰：有增上慢的人認為獲得佛法才是重要的，不能直接將淫慾、嗔怒、愚癡視為解脫。所以最終才用這種方式告訴他們，讓他們覺悟。

如果沒有增上慢，佛陀就會說淫慾、嗔怒、愚癡的本性就是解脫。

肇曰：貶低生死，抬高自己的道，這就是所謂的增上慢。對於這種人，佛陀才會說離開煩惱才是解脫。如果不貶低生死，不抬高自己的道，那麼就會說淫慾、嗔怒、愚癡這些煩惱的本性就是解脫，沒有另外的解脫。二乘雖然沒有煩惱的增上慢，但是貶低生死，抬高涅槃（nirvāṇa，佛教術語，指熄滅煩惱后的境界），仍然有相似的增上慢。增上慢是指沒有證得道卻說自己已經證得，從而產生傲慢。生曰：以沒有執著為懷的人，不需要等待驗證然後才能覺悟。

舍利弗說：太好了！太好了！天女，你得到了什麼？用什麼來證明？

什曰：有為的果報稱為『得』，無為的果報稱為『證』。

辯才竟然如此了得。

肇曰：讚歎她所說的話，不是自己所能達到的。所以問她得到了什麼道，證明了什麼果。辯才竟然如此了得。

【English Translation】 English version: Combined, that would be two separate matters.

Therefore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), one should not speak of liberation apart from words.

Zhao said: The essence of Dharma ultimately resides in three aspects. Seeking liberation through words in these three aspects is unattainable. How can one speak of liberation separately from words? Sheng said: Śāriputra previously stated that liberation is beyond verbal expression, hence his silence. This is because verbal expression differs from liberation. Now that it is clear there is no difference, he is cautioned against it.

What is the reason for this? It is because all dharmas are the aspect of liberation.

Zhao said: Although the myriad dharmas are different, none are not the aspect of liberation. Is it only words that are different? Sheng said: Because there is nothing that is not the aspect of liberation.

Śāriputra said: Is it not by separating from lust, anger, and delusion that one attains liberation?

Zhao said: The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) consider the cessation of afflictions and the attainment of the unconditioned as liberation. Hearing such a profound explanation from the goddess, which contradicts their original understanding, they raise this question. Sheng said: Because the Buddha has said that liberation is attained by separating from lust, anger, and delusion, he asks this question.

The goddess said: The Buddha speaks of separating from lust, anger, and delusion as liberation for those with adhimāna (false pride, thinking one has attained enlightenment when one has not).

Sheng said: Those with adhimāna consider attaining the Dharma as important and cannot directly regard lust, anger, and delusion as liberation. Therefore, they are ultimately told this in order to awaken them.

If there is no adhimāna, the Buddha would say that the very nature of lust, anger, and delusion is liberation.

Zhao said: To belittle birth and death and to esteem one's own path is what is meant by adhimāna. For such people, the Buddha speaks of liberation as separation from afflictions. If one does not belittle birth and death and does not esteem one's own path, then it is said that the nature of the three poisons (lust, anger, and delusion) and all afflictions is liberation, and there is no separate liberation. Although the two vehicles do not have the adhimāna of afflictions, they still have a similar adhimāna in belittling birth and death and esteeming nirvāṇa (the state of extinguishing afflictions). Adhimāna refers to the arrogance of claiming to have attained the path when one has not. Sheng said: Those who cherish non-attachment do not need to wait for verification to awaken.

Śāriputra said: Excellent! Excellent! Goddess, what have you attained? What is your proof?

Shi said: The reward of conditioned actions is called 'attainment,' and the reward of unconditioned actions is called 'proof'.

Her eloquence is indeed remarkable.

Zhao said: He praises what she says, which is beyond his own reach. Therefore, he asks what path she has attained and what fruit she has proven. Her eloquence is indeed remarkable.

---

乎。生曰。既解而善其言也。要有所得有所證然後有如此之辯。故問之焉。

天曰我無得無證故辯如是。

什曰。若見有得證則情有所封。有所封則有所閡。有閡則無辯。以無得證故能若是也。肇曰。夫有閡之道不能生無閡之辯。無閡之辯必出於無閡之道。道有得有證者必有所不得有所不證。以大乘之道無得無證故無所不得無所不證。從此生辨故無所不辨也。生曰。無得為得。無證為證。故辨如是也。

所以者何若有得有證者則于佛法為增上慢。

肇曰。若見己有所得必見他不得。此于佛平等之法猶為增上慢人。何能致無閡之辨乎。生曰。若有得者則不得也。以不得為得增上慢矣。

舍利弗問天汝於三乘為何志求。

什曰。伏其德音知其不常。然則未測其所乘故問其志也。肇曰。上直云無得無證。未知何乘。故復問也。生曰。三乘同以無得為懷。故不知為何志也。

天曰以聲聞法化眾生故我為聲聞以因緣法化眾生故我為辟支佛以大悲法化眾生故我為大乘。

肇曰。大乘之道無乘不乘。為彼而乘。吾何乘也。生曰。隨彼為之。我無定也。

舍利弗如人入瞻卜林唯嗅瞻卜不嗅餘香。

什曰。非謂有而不嗅。謂足於所聞不復外求耳。依喻義可知也矣。

【現代漢語翻譯】 現代漢語譯本： 生曰：『既然理解了並且贊同他的話，那一定是因為有所得、有所證，然後才能有這樣的辯才。所以才問他。』 天曰：『我無所得、無所證，所以辯才才能如此。』 什曰：『如果認為有所得、有所證，那麼情感就會有所封閉。有所封閉就會有所阻礙，有所阻礙就無法辯論。因為無所得、無所證，所以才能這樣。』肇曰：『有阻礙的道理不能產生無阻礙的辯論，無阻礙的辯論必定出于無阻礙的道理。道若是有所得、有所證，必定有所不得、有所不證。以大乘（Mahayana）的道理來說，無所得、無所證，所以無所不得、無所不證。從此產生辯才，所以無所不辯。』生曰：『以無所得為得，以無所證為證，所以辯才才能如此。』 『為什麼呢？如果有所得、有所證，那麼對於佛法（Buddha Dharma）來說就是增上慢。』 肇曰：『如果認為自己有所得，必定認為他人沒有得到。這對於佛平等之法來說，仍然是增上慢的人，怎麼能達到無阻礙的辯才呢？』生曰：『如果有所得，那就不得了。以不得為得，就是增上慢了。』 舍利弗（Sariputra）問天：『你對於三乘（Triyana）是怎樣的志求？』 什曰：『敬佩他的德音，知道他的不尋常。然而還沒有測知他所乘的是什麼，所以問他的志向。』肇曰：『上面只說無所得、無所證，不知道是哪一乘，所以再次詢問。』生曰：『三乘都以無所得為懷，所以不知道他的志向是什麼。』 天曰：『以聲聞法（Sravakayana）化度眾生，所以我為聲聞；以因緣法（Pratyekabuddhayana）化度眾生，所以我為辟支佛（Pratyekabuddha）；以大悲法（Mahakaruna）化度眾生，所以我為大乘。』 肇曰：『大乘的道理無乘不乘，爲了他們而乘，我有什麼乘呢？』生曰：『隨順他們而行，我沒有固定的。』 『舍利弗，如同人進入瞻卜林（Champaka forest），只聞瞻卜的香味，不聞其他的香味。』 什曰：『不是說有而不聞，是說滿足於所聞的，不再向外尋求。依據比喻的意義就可以知道了。』 English version: Sheng said, 'Since he understands and approves of his words, it must be because he has something gained and something realized, and then he can have such eloquence. That's why I asked him.' The Deva said, 'I have nothing gained and nothing realized, so my eloquence can be like this.' Kumarajiva said, 'If one thinks there is something gained and something realized, then emotions will be sealed off. If there is something sealed off, there will be obstacles. If there are obstacles, there will be no debate. Because there is nothing gained and nothing realized, one can be like this.' Zhaozhao said, 'The way of having obstacles cannot produce the debate of having no obstacles. The debate of having no obstacles must come from the way of having no obstacles. If the Dao has something gained and something realized, there must be something not gained and something not realized. According to the principle of Mahayana, there is nothing gained and nothing realized, so there is nothing not gained and nothing not realized. From this comes debate, so there is nothing not debated.' Sheng said, 'Taking nothing gained as gained, and nothing realized as realized, that's why the eloquence can be like this.' 'Why is that? If there is something gained and something realized, then with regard to the Buddha Dharma, it is increased arrogance.' Zhao said, 'If one sees that one has gained something, one must see that others have not gained it. This, with regard to the Buddha's Dharma of equality, is still an arrogant person. How can one achieve unobstructed eloquence?' Sheng said, 'If there is something gained, then there is nothing gained. Taking nothing gained as gained is increased arrogance.' Sariputra asked the Deva, 'What is your aspiration for the Three Vehicles (Triyana)?' Kumarajiva said, 'Admiring his virtuous voice, knowing his unusualness. However, not yet knowing what he rides, so asking his aspiration.' Zhao said, 'Above, he only said nothing gained and nothing realized, not knowing which vehicle, so asking again.' Sheng said, 'The Three Vehicles all cherish nothing gained, so not knowing what his aspiration is.' The Deva said, 'Using the Sravakayana to transform sentient beings, so I am a Sravaka; using the Pratyekabuddhayana to transform sentient beings, so I am a Pratyekabuddha; using the Great Compassion (Mahakaruna) to transform sentient beings, so I am a Mahayana.' Zhao said, 'The principle of Mahayana has no vehicle that is not a vehicle. Riding for them, what vehicle do I have?' Sheng said, 'Following them, I have nothing fixed.' 'Sariputra, like a person entering a Champaka forest, only smelling the fragrance of Champaka, not smelling other fragrances.' Kumarajiva said, 'It is not saying that there is but not smelling, it is saying that one is satisfied with what is heard and no longer seeks externally. The meaning can be known according to the meaning of the metaphor.'

【English Translation】 English version: Sheng said, 'Since he understands and approves of his words, it must be because he has something gained and something realized, and then he can have such eloquence. That's why I asked him.' The Deva said, 'I have nothing gained and nothing realized, so my eloquence can be like this.' Kumarajiva said, 'If one thinks there is something gained and something realized, then emotions will be sealed off. If there is something sealed off, there will be obstacles. If there are obstacles, there will be no debate. Because there is nothing gained and nothing realized, one can be like this.' Zhaozhao said, 'The way of having obstacles cannot produce the debate of having no obstacles. The debate of having no obstacles must come from the way of having no obstacles. If the Dao has something gained and something realized, there must be something not gained and something not realized. According to the principle of Mahayana, there is nothing gained and nothing realized, so there is nothing not gained and nothing not realized. From this comes debate, so there is nothing not debated.' Sheng said, 'Taking nothing gained as gained, and nothing realized as realized, that's why the eloquence can be like this.' 'Why is that? If there is something gained and something realized, then with regard to the Buddha Dharma, it is increased arrogance.' Zhao said, 'If one sees that one has gained something, one must see that others have not gained it. This, with regard to the Buddha's Dharma of equality, is still an arrogant person. How can one achieve unobstructed eloquence?' Sheng said, 'If there is something gained, then there is nothing gained. Taking nothing gained as gained is increased arrogance.' Sariputra asked the Deva, 'What is your aspiration for the Three Vehicles (Triyana)?' Kumarajiva said, 'Admiring his virtuous voice, knowing his unusualness. However, not yet knowing what he rides, so asking his aspiration.' Zhao said, 'Above, he only said nothing gained and nothing realized, not knowing which vehicle, so asking again.' Sheng said, 'The Three Vehicles all cherish nothing gained, so not knowing what his aspiration is.' The Deva said, 'Using the Sravakayana to transform sentient beings, so I am a Sravaka; using the Pratyekabuddhayana to transform sentient beings, so I am a Pratyekabuddha; using the Great Compassion (Mahakaruna) to transform sentient beings, so I am a Mahayana.' Zhao said, 'The principle of Mahayana has no vehicle that is not a vehicle. Riding for them, what vehicle do I have?' Sheng said, 'Following them, I have nothing fixed.' 'Sariputra, like a person entering a Champaka forest, only smelling the fragrance of Champaka, not smelling other fragrances.' Kumarajiva said, 'It is not saying that there is but not smelling, it is saying that one is satisfied with what is heard and no longer seeks externally. The meaning can be known according to the meaning of the metaphor.'

---

如是若入此室但聞佛功德之香不樂聞聲聞辟支佛功德香也。

肇曰。無乘不乘乃為大乘。故以香林為諭。明凈名之室不雜二乘之香。止此室者豈他嗅哉。以此可知吾志何乘也。生曰。維摩詰居此室而應者。大明宗極之理也。而宗極之理無取小義。此則表佛功德外勛矣。

舍利弗其有釋梵四天王諸天龍鬼神等入此室者聞斯上人講說正法皆樂佛功德之香發心而出舍利弗吾止此室十有二年初不聞說聲聞辟支佛法但聞菩薩大慈大悲不可思議諸佛之法。

肇曰。大乘之法皆名不可思議。上問止室久近欲生論端。故答以解脫。今言實年以明所聞之不雜也。生曰。諸天鬼神暫入此室。尚無不發大意而出。況我久聞妙法乎。然則不能不為大非能為大矣。

舍利弗此室常現八未曾有難得之法。

生曰。既聞妙法又見未曾有事。豈得不為大哉。

何等為八此室常以金色光照。

生曰。應主在慈。豈不有照時乎。而不見之者彼自絕耳。非室無也。

晝夜無異不以日月所照為明是為一未曾有難得之法此室入者不為諸垢之所惱也。

什曰。其室清凈無逆氣惡神。垢緣絕故垢不生也。惡神起如十頭羅剎入一王體怒害即生。是其類也。肇曰。入此室者煩惱自息。生曰。此室常表于理。見之

【現代漢語翻譯】 現代漢語譯本： 『如果有人進入這個房間，只會聞到佛陀功德的香氣，不會喜歡聽到聲聞（Śrāvaka，聽聞佛法而證悟的弟子）和辟支佛（Pratyekabuddha，無師自悟的修行者）的功德之香。』

肇法師解釋說：『沒有乘與不乘，才是真正的大乘（Mahāyāna，佛教宗派之一，強調普度眾生）。』所以用香林來比喻，說明維摩詰（Vimalakīrti，一位在家菩薩的名字）的房間里不混雜二乘（聲聞乘和辟支佛乘）的香氣。住在這個房間里的人，難道還會去聞其他的香氣嗎？由此可知我的志向在於何種乘法了。生法師解釋說：『維摩詰居住在這個房間里，所迴應的，是大明宗極的道理。而宗極的道理不取小義。這則表明了佛陀功德的外在功勛。』

『舍利弗（Śāriputra，佛陀的十大弟子之一），如果有釋（Śakra，帝釋天）、梵（Brahmā，大梵天）、四大天王（Caturmahārājakayikas，佛教的護法神）、諸天（Devas，天神）、龍（Nāgas，一種神獸）、鬼（Pretas，餓鬼）、神（Devas，天神）等進入這個房間，聽到維摩詰上人講說正法，都會喜歡佛陀功德的香氣，併發菩提心而出。舍利弗，我住在這個房間十二年了，從來沒有聽到他說聲聞和辟支佛的法，只聽到菩薩（Bodhisattva，發願普度眾生的修行者）的大慈大悲和不可思議的諸佛之法。』

肇法師解釋說：『大乘的法都稱為不可思議。』維摩詰先前問我住在這個房間多久，是想引起辯論的開端，所以我用解脫來回答。現在說實際的年數，是爲了表明所聽到的法不雜有二乘之法。生法師解釋說：『諸天鬼神暫時進入這個房間，尚且沒有不發大乘之心而出的，何況我長久聽聞妙法呢？』既然如此，那麼不能不為大，非不能為大啊。

『舍利弗，這個房間常常顯現八種未曾有（Adbhuta-dharma，稀有難得）的法。』

生法師解釋說：『既聽聞妙法，又見到未曾有的事，豈能不為大呢？』

『哪八種呢？這個房間常常以金色光照耀。』

生法師解釋說：『應以慈悲為主。難道沒有照耀的時候嗎？』而不見的人，是他們自己斷絕了因緣，不是房間沒有照耀。

『晝夜沒有差異，不以日月所照為明，這是第一種未曾有難得之法。進入這個房間的人，不會被各種污垢所惱。』

鳩摩羅什（Kumārajīva，一位著名的佛經翻譯家）解釋說：『這個房間清凈，沒有逆氣惡神。污垢的因緣斷絕，所以污垢不生。惡神起就像十頭羅剎（Rākṣasa，惡鬼）進入一個國王的身體，憤怒和傷害立即產生，就是這類情況。』肇法師解釋說：『進入這個房間的人，煩惱自然止息。』生法師解釋說：『這個房間常常代表真理。見到真理，』

【English Translation】 English version: 『If someone enters this room, they will only smell the fragrance of the Buddha's merits and virtues, and will not enjoy hearing the fragrance of the merits and virtues of Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher).』

Master Zhao explains: 『There is neither vehicle nor non-vehicle, which is the true Mahāyāna (the Great Vehicle, a major branch of Buddhism emphasizing universal salvation).』 Therefore, the analogy of the fragrant forest is used to illustrate that Vimalakīrti's (a lay bodhisattva's name) room does not mix the fragrance of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Those who dwell in this room, would they still seek other fragrances? From this, one can know my aspiration lies in which vehicle. Master Sheng explains: 『Vimalakīrti dwelling in this room, what he responds to is the principle of the Great Illumination of the Ultimate. And the principle of the Ultimate does not take small meanings. This then manifests the external merits of the Buddha's virtues.』

『Śāriputra (one of the Buddha's ten principal disciples), if Śakra (the lord of the gods), Brahmā (the creator god), the Four Heavenly Kings (Caturmahārājakayikas, the guardian deities of Buddhism), the Devas (gods), the Nāgas (a type of divine serpent), the Pretas (hungry ghosts), and the Devas (gods) enter this room, upon hearing the Venerable Vimalakīrti expound the Dharma, they will all enjoy the fragrance of the Buddha's merits and virtues, and generate the Bodhi mind (the mind of enlightenment) before leaving. Śāriputra, I have dwelt in this room for twelve years, and have never heard him speak of the Dharma of Śrāvakas and Pratyekabuddhas, but only heard of the great compassion and inconceivable Dharma of the Buddhas of the Bodhisattvas (beings who vow to liberate all sentient beings).』

Master Zhao explains: 『The Dharma of the Mahāyāna is all called inconceivable.』 Vimalakīrti previously asked how long I had dwelt in this room, intending to initiate a debate, so I answered with liberation. Now, stating the actual number of years is to clarify that what I have heard is not mixed with the Dharma of the Two Vehicles. Master Sheng explains: 『Even if the Devas and ghosts temporarily enter this room, there is none who does not generate the great intention before leaving, how much more so for me who has long heard the wonderful Dharma?』 Since this is the case, then it is impossible not to strive for the great, it is not that one is incapable of striving for the great.

『Śāriputra, this room constantly manifests eight unprecedented (Adbhuta-dharma, rare and precious) Dharmas.』

Master Sheng explains: 『Having heard the wonderful Dharma and also seen unprecedented things, how can one not strive for the great?』

『What are the eight? This room is constantly illuminated with golden light.』

Master Sheng explains: 『One should primarily focus on compassion. Is there not a time of illumination?』 Those who do not see it have cut off their own karmic connections, it is not that the room does not illuminate.

『There is no difference between day and night, and it is not illuminated by the sun and moon. This is the first unprecedented and rare Dharma. Those who enter this room will not be troubled by various defilements.』

Kumārajīva (a famous translator of Buddhist scriptures) explains: 『This room is pure, without adverse energies or evil spirits. The causes of defilements are severed, so defilements do not arise. The arising of evil spirits is like a ten-headed Rākṣasa (a demon) entering the body of a king, anger and harm immediately arise, it is of this kind.』 Master Zhao explains: 『Those who enter this room, their afflictions naturally cease.』 Master Sheng explains: 『This room constantly represents truth. Seeing the truth,』

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乃為入耳。果得入之不復為諸垢所惱矣。

是為二未曾有難得之法。此室常有釋梵四天王他方菩薩來會不絕。是為三未曾有難得之法。此室常說六波羅蜜不退轉法。是為四未曾有難得之法。此室常作天人第一之樂弦出無量法化之聲。是為五未曾有難得之法。此室有四大藏眾寶積滿周窮濟乏求得無盡。是為六未曾有難得之法。此室釋迦牟尼佛阿彌陀佛阿閦佛寶德寶炎寶月寶嚴難勝師子響一切利成。如是等十方無量諸佛。是上人念時即皆為來。

生曰。佛理常在其心。念之便至矣。

廣說諸佛秘要法藏說已還去是為七未曾有難得之法此室一切諸天嚴飾宮殿諸佛凈土皆于中現。

什曰。如有方寸金剛數十里內石壁之表所有形色悉於是現。此室明徹其諭如此。

是為八未曾有難得之法舍利弗此室常現八未曾有難得之法誰有見斯不思議事而復樂於聲聞法乎。

肇曰。顯室奇特之事以成香林之義。

舍利弗言汝何以不轉女身。

肇曰。汝以無礙之智受有礙之身而不轉舍何耶。

天曰我從十二年來求女人相了不可得當何所轉。

肇曰。止此室來所聞正法未覺女人異於男子。當何所轉。天悟女相焉十二年而已乎。欲明此室純一等教無有雜聲故齊此為言耳。天為女像為生

【現代漢語翻譯】 現代漢語譯本： 乃至於能夠進入耳中。如果真正能夠聽進去，就不會再被各種煩惱所困擾了。 這是第二種未曾有過的、難以獲得的法。這個房間里常常有釋（Śakra，帝釋天）、梵（Brahmā，大梵天）和四大天王以及其他地方的菩薩前來聚會，絡繹不絕。這是第三種未曾有過的、難以獲得的法。這個房間里常常宣說六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的不退轉之法。這是第四種未曾有過的、難以獲得的法。這個房間里常常演奏天人和人間第一快樂的音樂，琴絃發出無量法化之聲。這是第五種未曾有過的、難以獲得的法。這個房間里有四大寶藏，各種珍寶堆積如山，用來賙濟窮困，滿足需求，取之不盡。這是第六種未曾有過的、難以獲得的法。這個房間里，釋迦牟尼佛（Śākyamuni Buddha）、阿彌陀佛（Amitābha Buddha）、阿閦佛（Akṣobhya Buddha）、寶德佛（Ratnakara Buddha）、寶炎佛（Ratnarcis Buddha）、寶月佛（Ratnacandra Buddha）、寶嚴佛（Ratnavyūha Buddha）、難勝佛（Durjaya Buddha）、師子響佛（Siṃhaghoṣa Buddha）、一切利成佛（Sarvārthasiddha Buddha）等等十方無量諸佛，只要這位上人憶念他們，他們都會前來。 維摩詰說：『佛理常在他的心中，憶念他，他就會到來。』 廣泛地宣說諸佛的秘密法藏，說完之後就回去，這是第七種未曾有過的、難以獲得的法。這個房間里，一切諸天的莊嚴宮殿和諸佛的清凈國土都顯現在其中。 鳩摩羅什（Kumārajīva）說：『就像有一寸大小的金剛，數十里內的石壁表面的所有形狀和顏色都可以在其中顯現。這個房間的明亮透徹就像這樣。』 這是第八種未曾有過的、難以獲得的法。舍利弗（Śāriputra），這個房間常常顯現這八種未曾有過的、難以獲得的法，誰見到了這種不可思議的事情，還會喜歡聲聞法呢？』 僧肇說：『彰顯這個房間的奇特之事，是爲了成就香積之林的意義。』 舍利弗（Śāriputra）問：『你為什麼不轉女身呢？』 僧肇說：『你以無礙的智慧接受這有礙的身體，為什麼不轉變捨棄呢？』 天女說：『我從十二年來，尋求女人之相，卻始終無法得到，要轉變什麼呢？』 僧肇說：『自從來到這個房間，所聽聞的都是正法，沒有覺得女人和男子有什麼不同，要轉變什麼呢？』天女領悟到女相，難道只是十二年嗎？這是爲了說明這個房間純一平等地教化，沒有雜音，所以才這樣說。天女現為女像，是爲了度化眾生。

【English Translation】 English version: Thus, it can enter the ears. If one can truly take it in, one will no longer be troubled by various defilements. This is the second unprecedented and rare Dharma. In this room, Śakra (帝釋天, the ruler of the Trāyastriṃśa Heaven), Brahmā (大梵天, the creator god), the Four Heavenly Kings, and Bodhisattvas from other realms constantly gather, without ceasing. This is the third unprecedented and rare Dharma. In this room, the non-retrogressive Dharma of the Six Pāramitās (ṣaṭ-pāramitā, giving, morality, patience, diligence, meditation, and wisdom) is constantly taught. This is the fourth unprecedented and rare Dharma. In this room, the music of the first joy of gods and humans is constantly played, and the strings emit sounds of immeasurable Dharma transformations. This is the fifth unprecedented and rare Dharma. In this room, there are four great treasures, filled with various jewels, used to help the poor and needy, fulfilling their needs without end. This is the sixth unprecedented and rare Dharma. In this room, Śākyamuni Buddha (釋迦牟尼佛), Amitābha Buddha (阿彌陀佛), Akṣobhya Buddha (阿閦佛), Ratnakara Buddha (寶德佛), Ratnarcis Buddha (寶炎佛), Ratnacandra Buddha (寶月佛), Ratnavyūha Buddha (寶嚴佛), Durjaya Buddha (難勝佛), Siṃhaghoṣa Buddha (師子響佛), Sarvārthasiddha Buddha (一切利成佛), and countless Buddhas from the ten directions, as long as this superior person remembers them, they will all come. Vimalakirti said, 'The Buddha's principle is always in his heart; if he remembers him, he will come.' Extensively expounding the secret Dharma treasury of the Buddhas, and then returning, this is the seventh unprecedented and rare Dharma. In this room, all the adorned palaces of the heavens and the pure lands of the Buddhas appear within it. Kumārajīva (鳩摩羅什) said, 'It is like having a diamond the size of an inch, and all the shapes and colors on the surface of a stone wall within dozens of miles can appear within it. The clarity of this room is like this.' This is the eighth unprecedented and rare Dharma. Śāriputra (舍利弗), this room constantly manifests these eight unprecedented and rare Dharmas. Who, having seen such an inconceivable thing, would still delight in the Śrāvakayāna?' Sengzhao said, 'Manifesting the extraordinary events of this room is to accomplish the meaning of the Fragrant Accumulation Forest.' Śāriputra (舍利弗) said, 'Why don't you transform from your female body?' Sengzhao said, 'You accept this limited body with unobstructed wisdom, why don't you transform and abandon it?' The goddess said, 'For the past twelve years, I have been seeking the form of a woman, but I have never been able to find it. What should I transform?' Sengzhao said, 'Since coming to this room, all that has been heard is the true Dharma. I have not felt that there is any difference between women and men. What should I transform?' The goddess realized the female form, is it only for twelve years? This is to illustrate that this room teaches purely and equally, without any mixed sounds, so it is said in this way. The goddess appears as a female image to liberate sentient beings.

---

斯論矣。

譬如幻師化作幻女若有人問何以不轉女身是人為正問不捨利弗言不也幻無定相當何所轉天曰一切諸法亦復如是無有定相云何乃問不轉女身。

肇曰。萬物如幻無有定相。誰好誰丑而欲轉之乎。

即時天女以神通力變舍利弗令如天女天自化身如舍利弗而問言何以不轉女身。

肇曰。將成幻化無定之義。故現變而問令其自悟也。

舍利弗以天女像而答言我今不知所轉。

什曰。此從解中據理而言。

而變為女身。

肇曰。吾不知所以轉而為此身。如之何又欲轉之乎。

天曰舍利弗若能轉此女身則一切女人亦當能轉。

肇曰。仁者不知所以轉而轉為女身。眾女亦不知所以轉而為女也。若仁者無心於為女而不能轉女身者。則眾女亦然不能自轉。如何勸人轉女身乎。此明女雖無定相而因緣所成不得自在轉也。

如舍利弗非女而現女身一切女人亦復如是雖現女身而非女也。

肇曰。如舍利弗實非女而今現是女像。眾女亦現是女像實非女也。男女無定相。類己可知矣。

是故佛說一切諸法非男非女。

肇曰。佛語豈虛妄哉。

即時天女還攝神力舍利弗身還復如故天問舍利弗女身色相今何所在。

肇曰。將推女相之所

【現代漢語翻譯】 斯論到此結束。

譬如幻術師變幻出一個幻化的女子，如果有人問他為什麼不把這個女子變回原來的樣子，這個人問的是正確的問題嗎？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）回答說：『不是的，幻象沒有固定的形態，要變回什麼呢？』天女說：『一切諸法也是如此，沒有固定的形態，為什麼還要問為什麼不變回女身呢？』

肇法師（僧肇，東晉時期著名佛教思想家）說：萬物如幻象，沒有固定的形態，誰好誰丑，為什麼要改變呢？

當時，天女用神通力把舍利弗變成天女的樣子，自己則化身成舍利弗的樣子，然後問道：『為什麼不變回女身呢？』

肇法師說：爲了成就幻化無常的道理，所以顯現變化並提問，讓他自己領悟。

舍利弗以天女的形象回答說：『我現在不知道如何變回原來的樣子。』

鳩摩羅什（Kumārajīva，著名佛經翻譯家）說：這是從理解的角度，根據道理來說的。

而變為女身。

肇法師說：我不知道如何轉變而成為這個女身，又怎麼能再把它變回去呢？

天女說：『舍利弗，如果能轉變這個女身，那麼所有的女人也都能轉變。』

肇法師說：仁者您不知道如何轉變而轉為女身，眾女子也不知道如何轉變而成為女子。如果仁者您無心於成為女子，而不能轉變女身，那麼眾女子也是一樣，不能自己轉變。如何勸說別人轉變女身呢？這說明女子雖然沒有固定的形態，但因因緣和合而成，不能自在地轉變。

如舍利弗並非女子，卻顯現出女子的形象，一切女人也是如此，雖然顯現出女子的形象，但並非真正的女子。

肇法師說：如舍利弗實際上不是女子，但現在顯現出女子的形象。眾女子也顯現出女子的形象，但實際上並非女子。男女沒有固定的形態，可以類比自己來理解。

所以佛說一切諸法非男非女。

肇法師說：佛的話怎麼會是虛妄的呢？

當時，天女收回神通力，舍利弗的身體恢復如初。天女問舍利弗：『女身的色相現在在哪裡呢？』

肇法師說：將要推究女相的所在。

【English Translation】 This discussion concludes here.

For example, a magician conjures up an illusory woman. If someone asks why he doesn't transform the woman back to her original form, is that person asking the right question? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) replied, 'No, illusions have no fixed form. What is there to transform back to?' The goddess said, 'All dharmas are also like this, without fixed forms. Why then ask about not transforming back to a female body?'

Master Zhao (Sengzhao, a famous Buddhist thinker of the Eastern Jin Dynasty) said: All things are like illusions, without fixed forms. Who is good, who is ugly, that one would want to transform them?

At that time, the goddess used her supernatural power to transform Śāriputra into the form of a goddess, and she herself transformed into the form of Śāriputra. Then she asked, 'Why don't you transform back to a female body?'

Master Zhao said: In order to establish the principle of illusory impermanence, she manifests the transformation and asks the question, so that he may realize it himself.

Śāriputra, in the form of a goddess, replied, 'I do not know how to transform back to the original form now.'

Kumārajīva (a famous translator of Buddhist scriptures) said: This is spoken from the perspective of understanding, based on reason.

And transformed into a female body.

Master Zhao said: I do not know how I transformed into this female body, how can I transform it back again?

The goddess said, 'Śāriputra, if you can transform this female body, then all women should also be able to transform.'

Master Zhao said: Benevolent one, you do not know how you transformed into a female body, and all women also do not know how they became women. If you, benevolent one, have no intention of being a woman, and cannot transform your female body, then all women are the same, unable to transform themselves. How can you advise others to transform their female bodies? This explains that although a woman has no fixed form, she is formed by conditions and cannot freely transform.

Just as Śāriputra is not a woman, yet manifests a female form, all women are also like this, although they manifest a female form, they are not truly women.

Master Zhao said: Just as Śāriputra is actually not a woman, but now manifests a female form. All women also manifest female forms, but are actually not women. Male and female have no fixed forms, one can understand by analogy to oneself.

Therefore, the Buddha said that all dharmas are neither male nor female.

Master Zhao said: How could the Buddha's words be false?

At that time, the goddess withdrew her supernatural power, and Śāriputra's body returned to its original state. The goddess asked Śāriputra, 'Where is the form and appearance of the female body now?'

Master Zhao said: It is about to investigate where the female form is.

---

在。故復身而問。

舍利弗言女身色相無在無不在。

肇曰。欲言有在今見無相欲言無在向復有相。猶幻化無定莫知所在也。

天曰一切諸法亦復如是無在無不在夫無在無不在者佛所說也。

肇曰。豈唯女相諸法皆爾。稱佛所說以明理不可易。

舍利弗問天汝於此沒當生何所。

肇曰。既知現相之無在。又問當生之所在。

天曰佛化所生。

什曰。不直說無生而說生者。欲據有生相結而理無生滅者也。

吾如彼生。

肇曰。此生身相既如幻化。沒此更生豈得異也。

曰佛化所生非沒生也天曰眾生猶然無沒生也。

肇曰。豈我獨如化。物無非化也。

舍利弗問天汝久如當得阿耨多羅三藐三菩提。

肇曰。身相沒生可如幻化。菩提真道必應有實。故問久如當成。

天曰如舍利弗還為凡夫我乃當成阿耨多羅三藐三菩提。

肇曰。所期必無。

舍利弗言我作凡夫無有是處。

肇曰。聖人還為凡夫何有是處耶。

天曰我得阿耨多羅三藐三菩提亦無是處。

肇曰。彼聖人為凡夫。我成菩提道。無處一也。

所以者何菩提無住處是故無有得者。

肇曰。菩提之道無為無相自無住處。誰有

【現代漢語翻譯】 現代漢語譯本： 在（指女身）。所以再次追問。

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說女身色相無所謂在，也無所謂不在。

肇曰：如果說它存在，現在看到的是沒有固定相狀；如果說它不存在，之前又明明有相狀。就像幻化一樣沒有定性，無法知道它在哪裡。

天曰：一切諸法也是這樣，無所謂在，也無所謂不在。這『無在無不在』是佛所說的。

肇曰：豈止是女身色相，一切諸法都是如此。引用佛所說的話，是爲了說明這個道理不可改變。

舍利弗（Śāriputra）問天女：你在這裡消失後，將要生到哪裡去？

肇曰：既然已經知道現在的相狀是無所謂的『在』，又問將要生到哪裡去。

天曰：由佛的教化而生。

什曰：不直接說無生，而說是『生』，是想要依據有生之相來闡明無生滅的道理。

我像那樣而生。

肇曰：這個生身之相既然如同幻化，那麼在這裡消失後再次出生，又怎麼會有不同呢？

（舍利弗問）佛化所生，不是消失後才生。天女說：眾生也是這樣，沒有消失和出生。

肇曰：難道只有我像幻化一樣嗎？萬物沒有不是幻化的。

舍利弗（Śāriputra）問天女：你多久才能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？

肇曰：身相的消失和出生可以如同幻化，菩提（bodhi，覺悟）的真道必定應該是真實的。所以問她多久才能成就。

天曰：如果舍利弗（Śāriputra）還能再成為凡夫，我才能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。

肇曰：所期望的必定不會發生。

舍利弗（Śāriputra）說：我成為凡夫，沒有這種可能。

肇曰：聖人再成為凡夫，怎麼會有這種可能呢？

天曰：我證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），也沒有這種可能。

肇曰：聖人成為凡夫，我成就菩提（bodhi）之道，都是不可能的。

為什麼這樣說呢？菩提（bodhi）沒有固定的處所，所以沒有得到它的人。

肇曰：菩提（bodhi）之道無為無相，自然沒有固定的處所，誰能得到它呢？

【English Translation】 English version: Being (referring to the female body). Therefore, he asked again.

Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said that the form and appearance of a female body are neither existent nor non-existent.

Zhao said: If you say it exists, now we see it has no fixed form; if you say it doesn't exist, it had a form before. Like an illusion, it has no fixed nature, and it's impossible to know where it is.

The goddess said: All dharmas are also like this, neither existent nor non-existent. This 'neither existent nor non-existent' is what the Buddha said.

Zhao said: It's not just the form and appearance of a female body; all dharmas are like this. Quoting the Buddha's words is to illustrate that this principle cannot be changed.

Śāriputra asked the goddess: Where will you be born after you disappear from here?

Zhao said: Since it is already known that the current form is neither existent nor non-existent, he asks where she will be born.

The goddess said: Born from the Buddha's transformation.

Shi said: Not directly saying 'no birth' but saying 'birth' is to use the appearance of birth to explain the principle of no birth and no death.

I am born like that.

Zhao said: Since the appearance of this born body is like an illusion, how can it be different when disappearing here and being born again?

(Śāriputra asked) Born from the Buddha's transformation, not born after disappearing. The goddess said: Sentient beings are also like this, without disappearing or being born.

Zhao said: Is it only I who am like an illusion? Everything is an illusion.

Śāriputra asked the goddess: How long will it take you to attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment)?

Zhao said: The disappearance and birth of the body can be like an illusion, but the true path of bodhi (enlightenment) must be real. Therefore, he asks how long it will take her to achieve it.

The goddess said: If Śāriputra can become an ordinary person again, then I will attain anuttarā-samyak-saṃbodhi.

Zhao said: What is expected will certainly not happen.

Śāriputra said: There is no possibility of me becoming an ordinary person.

Zhao said: How is it possible for a sage to become an ordinary person again?

The goddess said: There is also no possibility of me attaining anuttarā-samyak-saṃbodhi.

Zhao said: The sage becoming an ordinary person and me attaining the path of bodhi are both impossible.

Why is this so? Bodhi has no fixed place, so there is no one who attains it.

Zhao said: The path of bodhi is non-active and without form, naturally having no fixed place. Who can attain it?

---

得者。

舍利弗言今諸佛得阿耨多羅三藐三菩提已得當得如恒河沙皆謂何乎。

肇曰。據得以問。

天曰皆以世俗文字數故說有三世非謂菩提有去來今。

什曰。菩提性空故超於三世。菩提既空則無得佛。無得佛者則亦無菩提。緣會而生。理不相離。故有無宜同也。肇曰。世俗言數有三世得耳。非謂菩提第一真道有去來今也。

天曰舍利弗汝得阿羅漢道耶。

什曰。佛道深妙有之真極。己所未得猶謂不無。即其所得了其非有。故問令推己以悟佛也。肇曰。羅漢入無漏心不見得道。入有漏心則見有得。今問以第九解脫自證成道時見有得耶。欲令自悟無得義也。

曰無所得故而得。

什曰。以其解法無得則理會於法。故因其所會假名為得。肇曰。推心而答也。無得故有得。有得則無得。此明真得乃在於不得。

天曰諸佛菩薩亦復如是無所得故而得。

什曰。二乘取證無得俱同。但大乘悟法既深。又無出入之異耳。

爾時維摩詰語舍利弗是天女曾已供養九十二億佛已能遊戲菩薩神通所愿具足得無生忍住不退轉以本願故隨意能現教化眾生。

肇曰。上但即言生論。未知其道深淺。凈名傍顯其實以生眾會敬信之情。

注維摩詰經卷第六 大正

【現代漢語翻譯】 現代漢語譯本： 得（dē）：指證得、獲得。

舍利弗（Śāriputra）：舍利弗說：『現在諸佛證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的，已經證得的，將要證得的，如同恒河沙數一樣，這是怎麼回事呢？』

肇曰：這是根據『得』來提問。

天曰：都是因為世俗文字的計數，所以說有三世，並不是說菩提（bodhi，覺悟）有過去、現在、未來。

什曰：菩提的自性是空，所以超越於三世。菩提既然是空，就沒有證得佛的說法。沒有證得佛的說法，也就沒有菩提。因緣聚合而生，道理上不會分離。所以有和無應該相同。肇曰：世俗的言語計數有三世的說法，並不是說菩提這種第一真道有過去、現在、未來。

天曰：舍利弗，你證得阿羅漢（arhat）道了嗎？

什曰：佛道深奧微妙，對於自己尚未證得的，仍然認為不是沒有。已經證得的，也瞭解它並非實有。所以提問是爲了讓他推己及人，從而領悟佛道。肇曰：阿羅漢進入無漏心時，不見有證得。進入有漏心時，則見有證得。現在問他以第九解脫自證成道時，是否見到有證得，是想讓他自己領悟無得的意義。

曰：因為沒有所得的緣故而得。

什曰：因為他理解法是無所得的，所以道理上契合於法。所以因為他所契合的，假名為得。肇曰：這是推究內心而回答。因為無得，所以有得。如果有得，那就無得。這說明真正的得在於不得。

天曰：諸佛菩薩（bodhisattva）也是這樣，因為沒有所得的緣故而得。

什曰：二乘（聲聞乘和緣覺乘）取證的無得是相同的。只是大乘（Mahāyāna）領悟法更深，又沒有出入的差別罷了。

這時，維摩詰（Vimalakīrti）對舍利弗說：『這位天女曾經供養過九十二億佛，已經能夠遊戲菩薩的神通，所希望的都能夠滿足，證得無生法忍（anutpāda-dharma-kṣānti），安住于不退轉的境界，因為本來的願力，能夠隨意顯現來教化眾生。』

肇曰：上面只是就言語生滅來討論，不知道其道的深淺。維摩詰從旁顯明其實際情況，以生起大眾的敬信之心。

注維摩詰經卷第六 大正

【English Translation】 English version: 得 (dé): Refers to attainment or acquisition.

Śāriputra: Śāriputra said, 'Now, what about the Buddhas who have attained, are attaining, or will attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), as numerous as the sands of the Ganges?'

Zhao said: This question is based on the concept of 'attainment'.

Tian said: It is all because of the counting of worldly language that we speak of the three times (past, present, and future). It is not that Bodhi (enlightenment) has a going, coming, or present.

Shih said: The nature of Bodhi is emptiness, so it transcends the three times. Since Bodhi is empty, there is no such thing as attaining Buddhahood. If there is no attaining Buddhahood, then there is also no Bodhi. It arises from the assembly of conditions, and the principle is inseparable. Therefore, existence and non-existence should be the same. Zhao said: Worldly language and counting speak of the three times, but it is not that Bodhi, the first true path, has a going, coming, or present.

Tian said: Śāriputra, have you attained the state of Arhat?

Shih said: The Buddha's path is profound and subtle. Regarding what one has not yet attained, one still considers it not to be non-existent. Having already attained it, one understands that it is not truly existent. Therefore, the question is asked to encourage him to infer from himself and awaken to the Buddha's path. Zhao said: When an Arhat enters the state of no-outflow mind, he does not see any attainment. When he enters the state of outflow mind, he sees attainment. Now, he is asked whether he sees any attainment when he attains enlightenment through the ninth liberation, in order to make him realize the meaning of no-attainment.

He said: Because there is no attainment, therefore there is attainment.

Shih said: Because he understands that the Dharma is without attainment, he is in accordance with the Dharma in principle. Therefore, because of what he is in accordance with, it is nominally called attainment. Zhao said: This is answering by examining the mind. Because there is no attainment, there is attainment. If there is attainment, then there is no attainment. This clarifies that true attainment lies in non-attainment.

Tian said: All Buddhas and Bodhisattvas are also like this; because there is no attainment, therefore there is attainment.

Shih said: The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are the same in their attainment of no-attainment. It is just that the Mahāyāna's understanding of the Dharma is deeper, and there is no difference of coming and going.

At this time, Vimalakīrti said to Śāriputra, 'This goddess has already made offerings to ninety-two billion Buddhas, and is already able to play with the supernatural powers of Bodhisattvas. Her wishes are all fulfilled, and she has attained the Kṣānti (acceptance) of the non-arising of phenomena, abiding in the state of non-retrogression. Because of her original vows, she can manifest at will to teach and transform sentient beings.'

Zhao said: The above only discusses the arising and ceasing of words, without knowing the depth of the path. Vimalakīrti reveals the actual situation from the side, in order to generate respect and faith in the assembly.

Commentary on the Vimalakīrti Sutra, Volume 6 Taisho Tripitaka

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藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第七

後秦釋僧肇選

佛道品第八

爾時文殊師利問維摩詰言菩薩云何通達佛道。

什曰。因上章天女隨愿受身流通佛法故廣圓應之跡以明通達之功也。肇曰。上云諸佛之道以無得為得。此道虛玄非常行之所通。通之必有以。故問所以通也。生曰。應化無方為佛之道既能體之為通達矣。

維摩詰言若菩薩行於非道。

什曰。非道有三種。一者惡趣果報。二者惡趣行業。三者世俗善業及善業果報也。凡非其本實而處之皆名非道。處非而不失其本。故能因非道以弘道。則通斯通矣。譬如良醫觸物為藥故醫術斯行遇病斯治。

是為通達佛道。

肇曰。夫以道為道非道為非道者。則愛惡並起垢累茲彰。何能通心妙旨達平等之道乎。若能不以道為道不以非道為非道者。則是非絕於心。遇物斯可乘矣。所以處是無是是之情。乘非無非非之意。故能美惡齊觀履逆常順。和光塵勞愈晦愈明。斯可謂通達無礙平等佛道也。生曰。既出其表而行之者皆應化然也。因天女即是其事故廣之焉。

又問云何菩薩行於非道答曰若菩薩行五無間而無惱恚。

什曰。五無間罪業也。地獄至餓鬼惡趣果報也。肇曰。

【現代漢語翻譯】 現代漢語譯本：注維摩詰經卷第七

後秦釋僧肇選

佛道品第八

爾時，文殊師利（Manjushri，智慧的象徵）問維摩詰（Vimalakirti，一位在家菩薩）說：『菩薩如何才能通達佛道？』

什曰：因為上一章的天女（Devi，女性神祇）隨愿受身，流通佛法，所以要廣泛闡明圓融應化的事蹟，以此來說明通達佛道的功用。肇曰：上面說諸佛之道以無所得為得。此道虛玄，不是一般的行為可以通達的。要通達它，必然有方法。所以要問通達的方法。生曰：應化沒有固定的方式，這就是佛道，如果能夠體會它，就是通達了。

維摩詰說：『如果菩薩行於非道，』

什曰：非道有三種。一是惡趣果報，二是惡趣行業，三是世俗的善業以及善業果報。凡是不符合其本真實質而處於其中的，都叫做非道。處於非道而不失去其本真，所以能夠因為非道而弘揚道。這就是通達了。譬如良醫，接觸任何東西都可以作為藥，所以醫術得以施行，遇到疾病就可以治療。

『這就是通達佛道。』

肇曰：如果以道為道，以非道為非道，那麼愛憎就會同時產生，煩惱就會顯現。怎麼能夠通達微妙的旨意，達到平等的道呢？如果能夠不以道為道，不以非道為非道，那麼是非就會從心中消失，遇到任何事物都可以駕馭。所以在是中沒有是的執著，在非中沒有非的意念。所以能夠平等看待美與醜，踐踏逆境如同順境。和光同塵，越是晦暗越是光明。這就可以說是通達無礙、平等的佛道了。生曰：既超出其外而行之，都是應化。因為天女就是這件事，所以要廣泛地闡述它。

（文殊師利）又問：『如何是菩薩行於非道？』（維摩詰）答道：『如果菩薩行於五無間（Panca-anantarya，五種極重的罪業）而沒有惱怒怨恨，』

什曰：五無間是罪業。地獄到餓鬼是惡趣果報。肇曰：

【English Translation】 English version: Annotation on the Vimalakirti Sutra, Volume 7

Selected by Monk Sengzhao of the Later Qin Dynasty

Chapter 8: The Buddha-Way

At that time, Manjushri (Manjushri, symbol of wisdom) asked Vimalakirti (Vimalakirti, a lay Bodhisattva), 'How does a Bodhisattva penetrate the Buddha-Way?'

Kumarajiva said: 'Because in the previous chapter, the heavenly maiden (Devi, female deity) takes on bodies according to her vows and propagates the Dharma, we should broadly explain the traces of perfect and all-encompassing transformation to illustrate the merit of penetrating the Buddha-Way.' Sengzhao said: 'The previous chapter said that the way of the Buddhas is to take non-attainment as attainment. This way is empty and profound, and not something that ordinary actions can penetrate. To penetrate it, there must be a method. Therefore, we ask about the method of penetration.' Shengyun said: 'Transformation has no fixed form; this is the Buddha-Way. If one can embody it, then one has penetrated it.'

Vimalakirti said, 'If a Bodhisattva practices in the non-way,'

Kumarajiva said: 'There are three types of non-way. First, the karmic retribution of the evil realms. Second, the actions of the evil realms. Third, worldly good deeds and the karmic retribution of good deeds. Anything that does not conform to its true essence and is situated within it is called the non-way. Being in the non-way without losing one's true essence allows one to propagate the Way through the non-way. This is penetration. It is like a good doctor who can use anything as medicine, so medical skills can be practiced, and diseases can be cured.'

'This is penetrating the Buddha-Way.'

Sengzhao said: 'If one takes the Way as the Way and the non-way as the non-way, then love and hate will arise simultaneously, and defilements will become apparent. How can one penetrate the subtle meaning and attain the equal Way? If one can take neither the Way as the Way nor the non-way as the non-way, then right and wrong will disappear from the mind, and one can master anything encountered. Therefore, in what is right, there is no attachment to rightness; in what is not right, there is no intention of non-rightness. Thus, one can view beauty and ugliness equally, and tread adversity as if it were favorable. Harmonizing with the dust and toil, the more obscure, the more luminous. This can be said to be penetrating the unobstructed and equal Buddha-Way.' Shengyun said: 'To act beyond its appearance is all transformation. Because the heavenly maiden is this matter, it should be broadly explained.'

(Manjushri) further asked, 'How does a Bodhisattva practice in the non-way?' (Vimalakirti) replied, 'If a Bodhisattva practices the Five Heinous Offenses (Panca-anantarya, the five gravest offenses) without anger or resentment,'

Kumarajiva said: 'The Five Heinous Offenses are sinful deeds. Hell to hungry ghosts are the karmic retributions of the evil realms.' Sengzhao said:

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五逆罪必由惱恚生。此罪捨身必入地獄受苦無間也。菩薩示行五逆而無惱恚。是由不以逆為逆故能同逆耳。若以逆為逆者孰敢同之。

至於地獄無諸罪垢。

肇曰。罪垢地獄因也。示受其報實無其因。

至於畜生無有無明憍慢等過。

肇曰。癡慢偏重多墮畜生。

至於餓鬼而具足功德。

肇曰。慳貪無福多墮餓鬼。

行色無色界道不以為勝。

什曰。梵本云至色無色界。凡夫生彼則謂為涅槃第一最勝。今有為而生不以為勝也。肇曰。上二界道受有之因。雖同其行知其卑陋也。

示行貪慾離諸染著示行瞋恚于諸眾生無有恚閡示行愚癡而以智慧調伏其心。

肇曰。示行三毒而不乖三善也。

示行慳貪而舍內外所有不惜身命示行毀禁而安住凈戒乃至小罪猶懷大懼示行瞋恚而常慈忍示行懈怠而勤修功德示行亂意而常念定示行愚癡而通達世間出世間慧。

肇曰。示行六弊而不乖六度也。

示行諂偽而善方便隨諸經義。

什曰。雖跡與諂同。而實不乖正。所謂善方便隨諸經義也。肇曰外現隨俗諂偽內實隨經方便也。

示行憍慢而於眾生猶如橋樑。

什曰。言其謙下為物所凌踐忍受無慢。猶如橋樑也。肇曰。使物皆踐我上取卑

【現代漢語翻譯】 現代漢語譯本 五逆罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）必定由惱怒和怨恨產生。犯下這種罪過，捨棄此身必定墮入地獄，遭受無間斷的痛苦。菩薩示現修行五逆之行，卻沒有惱怒和怨恨。這是因為他們不認為這些是真正的『逆』，所以能夠與『逆』相同。如果認為這些是真正的『逆』，誰又敢去做呢？

至於地獄，菩薩在那裡沒有各種罪惡和污垢。

肇法師解釋說：『罪垢是墮入地獄的原因。菩薩示現承受地獄的果報，實際上並沒有造下這些原因。』

至於畜生道，菩薩在那裡沒有無明（指對事物真相的迷惑）和憍慢（指驕傲自大）等過失。

肇法師解釋說：『愚癡和傲慢特別嚴重的人，大多會墮入畜生道。』

至於餓鬼道，菩薩在那裡具足各種功德。

肇法師解釋說：『慳吝和貪婪，沒有福報的人，大多會墮入餓鬼道。』

菩薩在色界（指佛教三界中的色界天）沒有**（原文如此，可能指淫慾或執著），在無色界（指佛教三界中的無色界天）修行，也不認為這是殊勝的。

鳩摩羅什法師解釋說：『梵文字說，到達色界就沒有**。凡夫生到那裡，就認為那是涅槃（指解脫）第一最殊勝的境界。現在菩薩以有為法而生到那裡，卻不認為這是殊勝的。』肇法師解釋說：『上二界（指色界和無色界）的修行是受生的原因。菩薩雖然和他們一樣修行，卻知道這些修行的卑微和簡陋。』

菩薩示現修行貪慾，卻遠離各種染著；示現修行瞋恚，對於一切眾生沒有怨恨和隔閡；示現修行愚癡，卻用智慧來調伏自己的心。

肇法師解釋說：『菩薩示現修行貪、嗔、癡三毒，卻沒有違背不貪、不嗔、不癡三善。』

菩薩示現修行慳貪，卻捨棄內外一切所有，不吝惜自己的身命；示現修行毀犯戒律，卻安住在清凈的戒律中，乃至對微小的罪過也懷有極大的恐懼；示現修行瞋恚，卻常常懷有慈悲和忍辱；示現修行懈怠，卻勤奮地修習各種功德；示現修行散亂，卻常常憶念禪定；示現修行愚癡，卻通達世間和出世間的智慧。

肇法師解釋說：『菩薩示現修行六種弊病（指慳貪、毀禁、瞋恚、懈怠、散亂、愚癡），卻沒有違背佈施、持戒、忍辱、精進、禪定、智慧六度。』

菩薩示現修行諂媚和虛偽，卻善用方便，隨順各種經義。

鳩摩羅什法師解釋說：『雖然外在的跡象與諂媚相同，但實際上並沒有違背正道。這就是所謂的善用方便，隨順各種經義。』肇法師解釋說：『外在表現隨順世俗的諂媚和虛偽，內在實際上是隨順經義的方便。』

菩薩示現修行憍慢，卻對於眾生猶如橋樑。

鳩摩羅什法師解釋說：『說的是菩薩謙虛低下，被眾生凌辱踐踏，忍受一切而沒有傲慢，就像橋樑一樣。』肇法師解釋說：『使一切眾生都從我的身上踐踏過去，取其卑下。』

【English Translation】 English version The five heinous crimes (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) are invariably born from annoyance and resentment. Committing such crimes will inevitably lead to rebirth in hell, where one will suffer incessant torment. Bodhisattvas demonstrate the performance of these five heinous acts, yet they harbor no annoyance or resentment. This is because they do not perceive these acts as truly 'heinous,' thus enabling them to align with them. If one were to regard these acts as genuinely 'heinous,' who would dare to engage in them?

As for hell, Bodhisattvas are without any sins or defilements there.

Master Zhao explains: 'Sinful defilements are the cause of falling into hell. Bodhisattvas demonstrate enduring the retribution of hell, yet they have not actually created these causes.'

As for the animal realm, Bodhisattvas are without ignorance (delusion about the true nature of things) and arrogance (pride and conceit) and other faults there.

Master Zhao explains: 'Those heavily burdened by ignorance and arrogance are more likely to fall into the animal realm.'

As for the realm of hungry ghosts, Bodhisattvas are replete with all kinds of merits there.

Master Zhao explains: 'Those who are stingy and greedy, lacking in blessings, are more likely to fall into the realm of hungry ghosts.'

In the Form Realm (one of the three realms in Buddhism), Bodhisattvas have no ** (original text, possibly referring to lust or attachment), and in the Formless Realm (one of the three realms in Buddhism), they do not consider their practice as superior.

Master Kumarajiva explains: 'The Sanskrit text says that upon reaching the Form Realm, there is no **. Ordinary people who are born there consider it the most supreme state of Nirvana (liberation). Now, Bodhisattvas are born there through conditioned phenomena, yet they do not consider it superior.' Master Zhao explains: 'The practice in the upper two realms (Form Realm and Formless Realm) is the cause of rebirth. Although Bodhisattvas practice the same, they know the baseness and inadequacy of these practices.'

Bodhisattvas demonstrate practicing greed, yet they are detached from all attachments; they demonstrate practicing anger, yet they have no resentment or animosity towards any sentient beings; they demonstrate practicing ignorance, yet they use wisdom to tame their minds.

Master Zhao explains: 'Bodhisattvas demonstrate practicing the three poisons of greed, anger, and ignorance, yet they do not violate the three good roots of non-greed, non-anger, and non-ignorance.'

Bodhisattvas demonstrate practicing stinginess, yet they relinquish all internal and external possessions, not sparing their own lives; they demonstrate practicing breaking precepts, yet they abide in pure precepts, even having great fear of the smallest offenses; they demonstrate practicing anger, yet they always harbor compassion and forbearance; they demonstrate practicing laziness, yet they diligently cultivate all kinds of merits; they demonstrate practicing distraction, yet they constantly remember meditation; they demonstrate practicing ignorance, yet they understand both worldly and transcendental wisdom.

Master Zhao explains: 'Bodhisattvas demonstrate practicing the six faults (stinginess, breaking precepts, anger, laziness, distraction, and ignorance), yet they do not violate the six perfections of generosity, morality, patience, diligence, concentration, and wisdom.'

Bodhisattvas demonstrate practicing flattery and deceit, yet they skillfully use expedient means, conforming to the meaning of various sutras.

Master Kumarajiva explains: 'Although the outward appearance is similar to flattery, in reality, it does not violate the right path. This is what is meant by skillfully using expedient means, conforming to the meaning of various sutras.' Master Zhao explains: 'Outwardly, they appear to conform to worldly flattery and deceit, but inwardly, they are actually using expedient means that conform to the meaning of the sutras.'

Bodhisattvas demonstrate practicing arrogance, yet they are like bridges for sentient beings.

Master Kumarajiva explains: 'It means that Bodhisattvas are humble and lowly, being humiliated and trampled upon by sentient beings, enduring everything without arrogance, just like a bridge.' Master Zhao explains: 'They allow all sentient beings to trample upon them, taking the lowest position.'

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下之極也。

示行諸煩惱而心常清凈。

肇曰。煩惱顯于外。心凈著于內。

示入于魔而順佛智慧不隨他教。

肇曰。外同邪教。內順正慧也。

示入聲聞而為眾生說未聞法。

什曰。處非不捨其本則勝習愈明。故不待聞而後說也。肇曰。聲聞不從人聞不能自悟。況能為人說所未聞。

示入辟支佛而成就大悲教化眾生。

肇曰。大悲大乘法。非辟支佛所能行。

示入貧窮而有寶手功德無盡。

什曰。手能出寶廣施無盡。肇曰。手出自然寶周窮無盡。

示入形殘而具諸相好以自莊嚴示入下賤而生佛種姓中具諸功德。

什曰。佛種姓即是無生忍。得是深忍名曰法生。則已超出下賤入佛境也。肇曰。得無生忍必繼佛種。名生佛種姓中也。

示入羸劣醜陋而得那羅延身。

什曰。天力士堅固端正身也。

一切眾生之所樂見。

肇曰。那羅延天力士名也。端正殊妙志力雄猛。

示入老病而永斷病根超越死畏。

肇曰。法身大士生死永盡。況老病乎。

示有資生而恒觀無常實無所貪示有妻妾婇女而常遠離五欲淤泥。

什曰。如太子慕魄比也。

現於訥鈍而成就辯才總持無失示入邪濟而以正濟

【現代漢語翻譯】 現代漢語譯本： 下之極也。

示現行於各種煩惱之中，而內心卻始終保持清凈。

肇曰：煩惱顯現在外，內心的清凈則體現在內。

示現進入魔道，卻順從佛的智慧，不隨從其他的教義。

肇曰：外表與邪教相同，內心則順從正法智慧。

示現進入聲聞（Sravaka，聽聞佛法而修行的弟子）的境界，卻為眾生宣說他們從未聽聞過的佛法。

什曰：處於非凡的境界而不捨棄根本，那麼修習就會更加明晰。因此，不需要等待聽聞之後才去宣說。肇曰：聲聞不從他人聽聞就不能自己領悟，更何況能為他人宣說他們從未聽聞過的佛法。

示現進入辟支佛（Pratyekabuddha，不依師教，自己覺悟的修行者）的境界，卻成就大悲心，教化眾生。

肇曰：大悲心是大乘佛法，不是辟支佛所能修行的。

示現進入貧窮的境地，卻擁有寶手，功德無盡。

什曰：手能變出寶物，廣泛施捨而沒有窮盡。肇曰：手能自然變出寶物，賙濟窮人而沒有窮盡。

示現身體殘缺，卻具備各種相好，以此來莊嚴自身。示現進入**（此處原文有缺失）的境地，卻生於佛的種姓之中，具備各種功德。

什曰：佛的種姓就是無生忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻體悟）。得到這種深刻的忍耐，就叫做法生，就已經超出**，進入佛的境界了。肇曰：得到無生忍，必定繼承佛的種姓，這叫做生於佛的種姓之中。

示現身體羸弱醜陋，卻得到那羅延（Narayana）身。

什曰：那羅延是天上的力士，擁有堅固端正的身體。

一切眾生都樂於見到他。

肇曰：那羅延是天上的力士的名字。端正殊妙，志力雄猛。

示現進入衰老和疾病的狀態，卻永遠斷絕了病根，超越了對死亡的恐懼。

肇曰：法身大士的生死已經永遠終結，更何況是衰老和疾病呢。

示現擁有生活所需，卻始終觀察無常，實際上沒有絲毫貪戀。示現擁有妻子和姬妾，卻始終遠離五欲的污泥。

什曰：如同太子慕魄（此處可能指某種典故或人物）一樣。

示現言語遲鈍，卻成就了辯才，總持一切法而不遺失。示現進入邪惡的救濟方式，卻用正法來救濟。

【English Translation】 English version: Reaching the extreme of inferiority.

Manifesting the practice of all kinds of afflictions, yet the mind is always pure.

Zhao said: Afflictions appear externally, while the purity of the mind is embodied internally.

Manifesting entry into the realm of Mara (demon), yet following the wisdom of the Buddha and not adhering to other teachings.

Zhao said: Outwardly resembling heretical teachings, inwardly following the wisdom of the right Dharma.

Manifesting entry into the state of a Sravaka (disciple who learns by hearing the Buddha's teachings), yet speaking to sentient beings about the Dharma they have never heard.

Kumarajiva said: Being in an extraordinary state without abandoning the root, then practice will become clearer. Therefore, there is no need to wait until hearing before speaking. Zhao said: A Sravaka cannot awaken on their own without hearing from others, let alone speak to others about the Dharma they have never heard.

Manifesting entry into the state of a Pratyekabuddha (one who attains enlightenment independently), yet accomplishing great compassion and teaching sentient beings.

Zhao said: Great compassion is the Dharma of the Mahayana (Great Vehicle), which cannot be practiced by a Pratyekabuddha.

Manifesting entry into a state of poverty, yet possessing a treasure hand with endless merit.

Kumarajiva said: The hand can produce treasures, giving generously without end. Zhao said: The hand can naturally produce treasures, providing for the poor without end.

Manifesting physical defects, yet possessing all the auspicious marks and characteristics to adorn oneself. Manifesting entry into the state of ** (missing text in the original), yet being born into the Buddha's lineage with all kinds of merits.

Kumarajiva said: The Buddha's lineage is Anutpattika-dharma-kshanti (the deep realization of the non-arising and non-ceasing of all dharmas). Obtaining this deep patience is called Dharma-birth, and one has already transcended ** and entered the realm of the Buddha. Zhao said: Obtaining Anutpattika-dharma-kshanti will surely inherit the Buddha's lineage, which is called being born into the Buddha's lineage.

Manifesting a weak and ugly body, yet obtaining the Narayana (a celestial strongman) body.

Kumarajiva said: Narayana is a celestial strongman with a firm and upright body.

All sentient beings are happy to see him.

Zhao said: Narayana is the name of a celestial strongman. Upright and wonderful, with a heroic and fierce will.

Manifesting entry into a state of old age and sickness, yet forever cutting off the root of disease and transcending the fear of death.

Zhao said: The life and death of a Dharmakaya (Dharma body) Bodhisattva have already ended forever, let alone old age and sickness.

Manifesting having the necessities of life, yet always observing impermanence and having no greed. Manifesting having wives and concubines, yet always staying away from the mud of the five desires.

Kumarajiva said: Like Prince Mu Po (possibly referring to a certain story or figure).

Manifesting being dull in speech, yet accomplishing eloquence, upholding all Dharmas without loss. Manifesting entry into evil means of salvation, yet saving with the right Dharma.

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。

什曰。渡處名為濟也。

度諸眾生。

肇曰。津河可度處名正濟。險難處名邪濟。佛道名正濟。外道名邪濟也。

現遍入諸道而斷其因緣。

肇曰。遍入異道。豈曰慕求。欲斷其緣耳。

現於涅槃而不斷生死。

肇曰。現身涅槃而方入生死。自上所列于菩薩皆為非道而處之無閡。乃所以為道。故曰通達佛道也。

文殊師利菩薩能如是行於非道是為通達佛道於是維摩詰問文殊師利。

什曰。自相遇以來維摩獨說。似是辯慧之功偏有所歸。今令彼說欲顯其德者也。亦云。推美以為供養也。

何等為如來種。

什曰。種根本因緣一義耳。因上大士隨類化物通達佛道。固知積惡眾生能發道心。能發道心則是佛道因緣。故問佛種也。亦云。新學欲得佛而未知佛因。故問其因也。肇曰。既辯佛道所以通。又問其道之所出也。維摩文殊迭為問答應物而作。孰識其故。生曰。如來種是擬谷種為言也。向以示眾惡為佛。今明實惡為種。故次反問焉。

文殊師利言有身為種。

什曰。有身謂有漏五受陰也。義云。有身應是身見。身見三有之原結累根本。故直言身見。身見計我欲令得樂則能行善。故為佛種也。肇曰。有身身見。夫心無定所隨物而變。

【現代漢語翻譯】 現代漢語譯本 鳩摩羅什（Kumārajīva）說：『渡河的地方叫做濟。』 度化一切眾生。 僧肇（Sengzhao）說：『可以渡過的河流叫做正濟，危險難渡的地方叫做邪濟。佛道叫做正濟，外道叫做邪濟。』 顯現遍在於各種道中，卻斷絕了它們的因緣。 僧肇（Sengzhao）說：『遍在於各種異道中，難道是去追求嗎？是想要斷絕它們的因緣罷了。』 顯現於涅槃，卻不斷絕生死。 僧肇（Sengzhao）說：『顯現自身進入涅槃，卻又進入生死。以上所列舉的，對於菩薩來說，都是非道，但處於其中卻沒有障礙，這才是真正的道。所以說通達佛道。』 文殊師利菩薩（Mañjuśrī Bodhisattva）能夠這樣行於非道，這就是通達佛道。於是維摩詰（Vimalakīrti）問文殊師利（Mañjuśrī）。 鳩摩羅什（Kumārajīva）說：『自從相遇以來，維摩詰（Vimalakīrti）獨自說法，似乎是辯才智慧的功勞偏向於他。現在讓他來說，是想要彰顯他的德行。』也有人說，『這是推崇讚美，作為供養。』 什麼是如來種（Tathāgata seed）？ 鳩摩羅什（Kumārajīva）說：『種，就是根本因緣的意思。因地上的大士，隨著眾生的類別而化度他們，通達佛道。由此可知，積累惡業的眾生也能發起道心。能發起道心，就是佛道的因緣。所以問什麼是佛種。』也有人說，『新學者想要成佛，卻不知道成佛的因，所以問成佛的因。』僧肇（Sengzhao）說：『既然辯論了佛道之所以通達，又問佛道是從哪裡產生的。維摩詰（Vimalakīrti）和文殊（Mañjuśrī）互相問答，應機而作，誰能知道其中的緣故呢？』僧肇（Sengzhao）又說：『如來種（Tathāgata seed）是比擬穀子的種子來說的。先前是顯示眾惡就是佛，現在是說明真實的惡就是種子。所以接著反問。』 文殊師利（Mañjuśrī）說：『有身為種。』 鳩摩羅什（Kumārajīva）說：『有身，指的是有漏的五受陰。』義疏說：『有身應該是身見。身見是三有的根源，結縛的根本。所以直接說是身見。身見計較自我，想要得到快樂，就能行善。所以是佛種。』僧肇（Sengzhao）說：『有身就是身見。心沒有固定的處所，隨著外物而變化。』

【English Translation】 English version Kumārajīva said: 'The place for crossing is called 'Ji' (濟, crossing).' To deliver all sentient beings. Sengzhao said: 'A river that can be crossed is called 'Proper Crossing' (正濟, Zheng Ji), a dangerous and difficult place to cross is called 'Improper Crossing' (邪濟, Xie Ji). The Buddha-dharma is called 'Proper Crossing', and external paths are called 'Improper Crossing'.' Appearing everywhere in various paths, yet severing their causes and conditions. Sengzhao said: 'Appearing everywhere in different paths, is it to seek something? It is only to sever their causes and conditions.' Appearing in Nirvana, yet not ceasing birth and death. Sengzhao said: 'Manifesting oneself in Nirvana, yet entering birth and death. What is listed above, for Bodhisattvas, are all non-paths, but being in them without obstruction is the true path. Therefore, it is said to be penetrating the Buddha-dharma.' Mañjuśrī Bodhisattva (文殊師利菩薩) is able to act in this way in non-paths, and this is penetrating the Buddha-dharma. Thereupon, Vimalakīrti (維摩詰) asked Mañjuśrī (文殊師利). Kumārajīva said: 'Since they met, Vimalakīrti (維摩詰) has been speaking alone, it seems that the merit of eloquence and wisdom is biased towards him. Now, letting him speak is to show his virtue.' Some say, 'This is to promote praise as an offering.' What is the Tathāgata seed (如來種)? Kumārajīva said: 'Seed means the fundamental cause and condition. Bodhisattvas on the causal ground transform beings according to their categories, penetrating the Buddha-dharma. From this, it can be known that sentient beings who accumulate evil karma can also generate the aspiration for enlightenment. Being able to generate the aspiration for enlightenment is the cause and condition of the Buddha-dharma. Therefore, the question is about the Buddha-seed.' Some say, 'New learners want to become Buddhas but do not know the cause of becoming a Buddha, so they ask about the cause.' Sengzhao said: 'Since the reason for the penetration of the Buddha-dharma has been debated, the question is also asked about where the Buddha-dharma originates. Vimalakīrti (維摩詰) and Mañjuśrī (文殊) ask and answer each other, acting according to the situation, who can know the reason?' Sengzhao also said: 'The Tathāgata seed (如來種) is spoken of by analogy to the seed of grain. Previously, it was shown that all evils are the Buddha, now it is explained that real evil is the seed. Therefore, the question is asked in return.' Mañjuśrī (文殊師利) said: 'Having a body is the seed.' Kumārajīva said: 'Having a body refers to the five aggregates of reception with outflows.' The commentary says: 'Having a body should be the view of self. The view of self is the source of the three realms of existence, the root of bondage. Therefore, it is directly said to be the view of self. The view of self calculates the self, wanting to obtain happiness, then one can do good. Therefore, it is the Buddha-seed.' Sengzhao said: 'Having a body is the view of self. The mind has no fixed place, it changes with external things.'

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在邪而邪在正而正。邪正雖殊其種不異也。何則變邪而正改惡而善。豈別有異邪之正異惡之善超然無因忽爾自得乎。然則正由邪起善因惡生。故曰眾結煩惱為如來種也。

無明有愛為種。

什曰。向總說。此開為二門也。一切結屬二門。故偏舉二門也。自此已下次第廣開者也。

貪恚癡為種四顛倒為種五蓋為種。

什曰。四倒為因五蓋為果。是則名曰生死兩輪。兩輪既具六趣斯游。

六入為種。

什曰。義言六情愛也。愛為生本故偏廣開也。

七識住為種。

什曰。初禪中除劫初梵王及劫初諸小梵自後合為第一識住。劫初唯有梵王未有餘梵。梵王念欲有餘梵。余梵爾時遇會來生。梵王因起邪見謂是己造。余梵亦自謂從梵王生。雖有精粗其邪想不異。是名異身一想。第二識住也。二禪形無優劣而心有若干。除入解脫種種異念。是名一形異想。是第三識住也。三禪形無精粗心無異想。所謂一樂想。第四識住也。並無色前三地是名七識住也。識住識得安住也。識念分明無有惱患無壞者是名為住。惡趣則苦痛壞。四禪則無想壞。非想滅定壞。亦彼地心想微昧念不分明。故識不安住也。問曰。欲界亦惡趣所壞。云何立識住也。答曰。取地壞不取界壞。欲界惡趣善趣趣乖地異。

【現代漢語翻譯】 現代漢語譯本：

邪惡之所以邪惡，正義之所以正義。邪惡和正義雖然不同，但它們的根源並沒有不同。為什麼呢？因為邪惡可以轉變為正義，罪惡可以改變為善良。難道存在與邪惡不同的正義，與罪惡不同的善良，可以超然無因，忽然自己獲得嗎？如此說來，正義由邪惡而生起，善良因罪惡而產生。所以說，眾多的煩惱結縛是如來的種子啊。

無明（avidyā，指對事物真相的迷惑）和有愛（tṛṣṇā，指渴愛、貪愛）是種子。

什曰（鳩摩羅什的解釋）：前面是總的概括，這裡展開為兩個方面。一切的結縛都屬於這兩個方面，所以特別舉出這兩個方面。從這裡開始，以下是次第廣泛地展開。

貪（rāga，指貪慾）嗔（dveṣa，指嗔恨）癡（moha，指愚癡）是種子，四顛倒（viparyāsa，指常樂我凈四種顛倒）是種子，五蓋（āvaraṇa，指貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）是種子。

什曰：四顛倒是因，五蓋是果。這就叫做生死輪迴的兩個輪子。有了這兩個輪子，就會在六道（gati，指地獄、餓鬼、畜生、阿修羅、人、天）中流轉。

六入（ṣaḍāyatana，指眼、耳、鼻、舌、身、意六根）是種子。

什曰：這裡所說的六情就是愛。愛是生死的根本，所以特別廣泛地展開。

七識住（saptavijñāna-sthiti，指使意識安住的七種境界）是種子。

什曰：在初禪（prathama dhyāna，指色界初禪）中，除去劫初的梵王（Brahmā，指色界初禪天的天主）以及劫初的諸小梵天，之後合為第一識住。劫初只有梵王，沒有其他的梵天。梵王心想希望有其他的梵天，其他的梵天在這個時候應念而來。梵王因此產生邪見，認為是自己創造的。其他的梵天也自認為是從梵王所生。雖然有精細和粗略的區別，但他們的邪想沒有不同。這叫做異身一想。第二識住。二禪（dvitīya dhyāna，指色界二禪）中，形體沒有優劣，而心念有若干不同。除去進入解脫的種種不同的念頭。這叫做一形異想。這是第三識住。三禪（tṛtīya dhyāna，指色界三禪）中，形體沒有精細和粗略，心念沒有不同的想法。就是一種快樂的想法。第四識住。加上無色界前三地，這叫做七識住。識住就是意識能夠安住。意識念頭分明，沒有惱患，沒有壞滅，這叫做住。惡趣（durgati，指地獄、餓鬼、畜生三惡道）則被苦痛所破壞，四禪（caturtha dhyāna，指色界四禪）則被無想所破壞，非想滅盡定（naivasaṃjñānāsaṃjñāyatana，指既非有想也非無想的禪定）所破壞。而且那些地方的心想微弱，念頭不分明。所以意識不能安住。問：欲界（kāmadhātu，指包括地獄、餓鬼、畜生、人、阿修羅、六慾天在內的世界）也被惡趣所破壞，為什麼能立為識住呢？答：這裡說的是地被破壞，不是說界被破壞。欲界的惡趣和善趣，趣向不同，地也不同。

【English Translation】 English version:

Evil is evil because it is evil, and righteousness is righteous because it is righteous. Although evil and righteousness are different, their origins are not different. Why? Because evil can be transformed into righteousness, and wickedness can be changed into goodness. Is there a righteousness different from evil, a goodness different from wickedness, that can be obtained spontaneously without any cause? Thus, righteousness arises from evil, and goodness is born from wickedness. Therefore, it is said that the multitude of binding afflictions are the seeds of the Tathāgata (如來，one of the titles of a Buddha).

Avidyā (無明，ignorance) and tṛṣṇā (有愛，craving) are the seeds.

Śīla (什曰，Kumārajīva's explanation): The previous was a general summary; this expands into two aspects. All binding afflictions belong to these two aspects, so these two are specifically mentioned. From here on, it is a gradual and extensive unfolding.

Rāga (貪，greed), dveṣa (嗔，hatred), and moha (癡，delusion) are the seeds, the four viparyāsas (四顛倒，inversions) are the seeds, and the five āvaraṇas (五蓋，hindrances) are the seeds.

Śīla: The four inversions are the cause, and the five hindrances are the result. This is called the two wheels of saṃsāra (生死，cycle of birth and death). With these two wheels, one wanders through the six gatis (六趣，realms of existence).

The six ṣaḍāyatanas (六入，sense bases) are the seeds.

Śīla: The six emotions mentioned here are love. Love is the root of birth and death, so it is extensively unfolded.

The seven vijñāna-sthitis (七識住，stations of consciousness) are the seeds.

Śīla: In the first dhyāna (初禪，first meditation) realm, excluding the Brahmā (梵王，lord of the Brahmā heaven) at the beginning of the kalpa (劫，eon) and the minor Brahmās at the beginning of the kalpa, the rest are combined into the first station of consciousness. At the beginning of the kalpa, there was only the Brahmā, without other Brahmās. The Brahmā thought of wanting other Brahmās, and the other Brahmās came into being at that time in response to the thought. The Brahmā then developed a wrong view, thinking that he had created them. The other Brahmās also thought that they were born from the Brahmā. Although there are subtle and coarse differences, their wrong thoughts are the same. This is called different bodies, one thought. The second station of consciousness. In the second dhyāna (二禪，second meditation) realm, the forms are not superior or inferior, but the thoughts are different. Excluding the various different thoughts of entering liberation. This is called one form, different thoughts. This is the third station of consciousness. In the third dhyāna (三禪，third meditation) realm, the forms are neither subtle nor coarse, and the thoughts are not different. It is called one thought of joy. The fourth station of consciousness. Adding the first three realms of the formless realm, these are called the seven stations of consciousness. The station of consciousness is where consciousness can abide. When the thoughts of consciousness are clear, without affliction, and without destruction, this is called abiding. The evil realms (惡趣，evil destinies) are destroyed by suffering, the fourth dhyāna (四禪，fourth meditation) realm is destroyed by non-thought, and the nirodha-samāpatti (非想滅盡定，cessation of perception and feeling) is destroyed. Moreover, the thoughts in those places are weak, and the thoughts are not clear. Therefore, consciousness cannot abide. Question: The kāmadhātu (欲界，desire realm) is also destroyed by the evil realms, so why can it be established as a station of consciousness? Answer: It is said that the land is destroyed, not the realm. The evil realms and good realms of the desire realm have different tendencies, and the lands are also different.

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苦樂殊致義不相涉。故不相壞也。又義云。應為七使也。

八邪法為種九惱處為種。

什曰。愛我怨家憎我知識惱我己身。一世則三。三世為九。義云。九結也。

十不善道為種以要言之六十二見及一切煩惱皆是佛種。

肇曰。塵勞眾生即成佛道。更無異人之成佛。故是佛種也。生曰。夫大乘之悟本不近捨生死遠更求之也。斯為在生死事中即用其實為悟矣。茍在其事而變其實為悟始者。豈非佛之萌芽起于生死事哉。其悟既長其事必巧。不亦是種之義乎。所以始於有身終至一切煩惱者。以明理轉扶疏至結大悟實也。

曰何謂也。

肇曰。夫妙極之道必有妙極之因。而曰塵勞為種者何耶。生曰。佛為至極之慧。而以眾惡為種未可孑孤。故問云爾。

答曰若見無為入正位者。

什曰。苦法忍至羅漢無生至佛皆名正位也。言無為而入者。由取相見故入正位而取證。又言見無為無為者盡諦。盡諦是其證法決定分明。見前二諦時雖無反勢未決定分明。言據其決定取證處。

不能復發阿耨多羅三藐三菩提心。

生曰。以現事明之也。見無為入正位者。苦法忍已上結使已斷既至其所始為見之。以本欲捨生死求悟。悟則在生死外矣。無復不捨即悟之義。故不能復發菩提心

【現代漢語翻譯】 現代漢語譯本 苦和樂的差別很大，意義上互不相干，所以不會互相破壞。另一種解釋是，這裡指的是七使（seven anusayas）。

八邪法（eight wrong practices）是九惱處（nine places of annoyance）的種子。

鳩摩羅什（Kumārajīva）說：愛我的怨家，憎恨我的朋友，惱怒我自己，一生中有三種情況，三世加起來就是九種。另一種解釋是，這裡指的是九結（nine bonds）。

十不善道（ten unwholesome paths of action）是種子。總而言之，六十二見（sixty-two views）以及一切煩惱都是佛種。

僧肇（Sengzhao）說：塵勞眾生就能成就佛道，沒有其他不同的人可以成佛，所以說塵勞是佛種。竺道生（Zhu Daosheng）說：大乘的覺悟本來就不是捨棄生死而到遠處去尋求的。這是在生死之事中直接運用它來作為覺悟。如果在生死之事中改變它來作為覺悟的開始，難道不是佛的萌芽從生死之事中生起嗎？覺悟既然增長，其事必然巧妙，這不就是種子的意義嗎？所以從有身開始，最終到一切煩惱，是爲了說明道理逐漸扶疏，最終結成大悟的果實。

問：這是什麼意思呢？

僧肇說：那精妙至極的道必然有精妙至極的因。而說塵勞是種子，這是為什麼呢？竺道生說：佛是至極的智慧，而以眾惡為種子，未免顯得孤立，所以才這樣問。

答：如果見到無為（unconditioned）而進入正位（right position）的人，

鳩摩羅什說：從苦法忍（suffering dharma forbearance）到阿羅漢（Arhat），從無生（non-arising）到佛，都可以稱為正位。說見到無為而進入正位，是因為執取了相而進入正位並取證。又說見到無為，無為就是盡諦（truth of cessation）。盡諦是其證法的決定分明之處。見到前二諦（first two noble truths）時，雖然沒有相反的趨勢，但還沒有決定分明。這裡說的是根據其決定取證之處。

就不能再發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）。

竺道生說：用現實的事情來說明。見到無為而進入正位的人，苦法忍以上，結使已經斷除，既然到達了那個地方，才開始見到它。因為本來想要捨棄生死而求得覺悟，覺悟就在生死之外了。沒有不再捨棄而直接覺悟的道理，所以不能再發起菩提心。

【English Translation】 English version Suffering and happiness are vastly different, and their meanings are unrelated, so they do not destroy each other. Another interpretation is that it refers to the seven anusayas (latent tendencies).

The eight wrong practices are the seeds of the nine places of annoyance.

Kumārajīva said: Loving my enemies, hating my friends, and annoying myself, there are three situations in one lifetime, and three lifetimes add up to nine. Another interpretation is that it refers to the nine bonds.

The ten unwholesome paths of action are the seeds. In short, the sixty-two views and all afflictions are Buddha-seeds.

Sengzhao said: Sentient beings in the realm of dust and toil can achieve Buddhahood; there is no other different person who can achieve Buddhahood, so it is said that dust and toil are Buddha-seeds. Zhu Daosheng said: The awakening of Mahayana is not originally about abandoning birth and death and seeking it far away. It is about directly using it in the affairs of birth and death as awakening. If one changes it in the affairs of birth and death to begin awakening, is it not that the sprout of the Buddha arises from the affairs of birth and death? Since awakening grows, its affairs must be skillful; is this not the meaning of a seed? Therefore, starting from having a body and ending with all afflictions is to illustrate that the principle gradually becomes lush, ultimately forming the fruit of great awakening.

Question: What does this mean?

Sengzhao said: That supremely subtle path must have a supremely subtle cause. But why is it said that dust and toil are seeds? Zhu Daosheng said: The Buddha is supreme wisdom, but using all evils as seeds seems too isolated, so this question is asked.

Answer: If one sees the unconditioned and enters the right position,

Kumārajīva said: From suffering dharma forbearance to Arhat, from non-arising to Buddha, all can be called the right position. Saying that one sees the unconditioned and enters the right position is because one grasps at appearances and enters the right position and attains realization. It is also said that one sees the unconditioned; the unconditioned is the truth of cessation. The truth of cessation is the definite and clear place of its realization. When seeing the first two noble truths, although there is no opposing tendency, it is not yet definite and clear. This refers to the place where one definitely attains realization.

one cannot again generate the mind of anuttarā-samyak-saṃbodhi.

Zhu Daosheng said: This is illustrated with real events. One who sees the unconditioned and enters the right position, above suffering dharma forbearance, the bonds have already been severed. Since one has reached that place, one begins to see it. Because one originally wanted to abandon birth and death to seek awakening, awakening is outside of birth and death. There is no principle of not abandoning and directly awakening, so one cannot again generate the Bodhi-citta.

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也。

譬如高原陸地不生蓮華卑濕淤泥乃生此華如是見無為法入正位者終不復能生於佛法煩惱泥中乃有眾生起佛法耳。

生曰。諭入正位。

又如殖種于空終不得生糞壤之地乃能滋茂如是入無為正位者不生佛法起於我見如須彌山。

什曰。言其見深而高也。肇曰。我心自高如須彌之在眾山也。

猶能發於阿耨多羅三藐三菩提心生佛法矣。

生曰。諭見無為也。此二諭以明萌發其事焉。

是故當知一切煩惱為如來種。

什曰。謂為眾生無鞅數劫以煩惱受身深入生死。廣積善本兼濟眾生。然後得成佛道。所以為種也。

譬如不下巨海終不能得無價寶珠如是不入煩惱大海則不能得一切智寶。

肇曰。二乘既見無為安住正位。虛心靜漠宴寂恬怡。既無生死之畏而有無為之樂。澹泊自足無希無求。孰肯蔽蔽以大乘為心乎。凡夫沉淪五趣為煩惱所蔽。進無無為之歡退有生死之畏。兼我心自高唯勝是慕。故能發跡塵勞標心無上。樹根生死而敷正覺之華。自非凡夫沒命洄淵游盤塵海者。何能致斯無上之寶乎。是以凡夫有反覆之名。二乘有根敗之恥也。生曰。無價寶珠是海之所成。一切智寶亦是煩惱所作也。要入煩惱海中求之然後得矣。此一諭以明既不捨結有反入義焉。

【現代漢語翻譯】 現代漢語譯本 也。

譬如在高原陸地上不生長蓮花，只有在卑濕的淤泥中才能生長這種花。同樣，見到無為法而進入正位的人，最終不能再生長於佛法的煩惱泥中，只有在煩惱泥中才有眾生髮起佛法之心。

生曰：這是比喻進入正位。

又如把種子種在空中，終究不能生長，只有在糞壤之地才能滋生茂盛。同樣，進入無為正位的人，不會生起佛法，因為他們生起了像須彌山一樣高的我見。

什曰：這是說他們的見解既深又高。肇曰：我的心自視甚高，就像須彌山在眾山之中一樣。

卻還能發起阿耨多羅三藐三菩提心，生出佛法。

生曰：這是比喻見到無為法。這兩個比喻是爲了說明萌發其事。

所以應當知道，一切煩惱都是如來的種子。

什曰：這是說眾生在無數劫中，因為煩惱而受身，深入生死輪迴，廣泛積累善的根本，兼濟眾生，然後才能成就佛道。所以說煩惱是如來的種子。

譬如不深入大海，終究不能得到無價的寶珠。同樣，不進入煩惱的大海，就不能得到一切智慧的寶藏。

肇曰：二乘之人既然見到無為法，安住在正位，內心空虛靜默，享受宴安寂靜的快樂。他們既沒有生死的畏懼，又有無為的快樂，淡泊自足，沒有希求。誰肯捨棄這種狀態，以大乘之心爲念呢？凡夫沉淪於五趣之中，被煩惱所矇蔽，前進沒有無為的快樂，後退又有生死的畏懼，加上我心自視甚高，只羨慕勝過自己的人。所以能夠在塵勞中發起道心，立志于無上菩提，在生死輪迴中紮根，開出正覺之花。如果不是凡夫沒命地在輪迴的深淵中游蕩，在塵世的苦海中掙扎，又怎麼能得到這無上的寶藏呢？因此，凡夫有反覆的可能，而二乘之人則有根基敗壞的恥辱。生曰：無價的寶珠是海洋所成就的，一切智慧的寶藏也是煩惱所造就的。一定要進入煩惱的大海中去尋求，然後才能得到。這一個比喻是爲了說明既不捨棄煩惱，又有反入的意義。

【English Translation】 English version Also.

For example, lotus flowers do not grow on high plains; they only grow in the low, damp mud. Similarly, those who see the unconditioned (無為法, wu wei fa) and enter the right position will ultimately not be reborn in the mud of afflictions (煩惱, fan nao) of the Buddha-dharma. Only in the mud of afflictions do sentient beings arise with the mind of the Buddha-dharma.

Sheng said: This is a metaphor for entering the right position.

Furthermore, if seeds are planted in the sky, they will never grow; only in fertile soil can they flourish. Similarly, those who enter the unconditioned right position will not give rise to the Buddha-dharma, because they have given rise to a view of self (我見, wo jian) as high as Mount Sumeru (須彌山, Xu mi shan).

Shi said: This means that their views are both deep and high. Zhao said: My mind is arrogant, like Mount Sumeru among all the mountains.

Yet they are still able to arouse the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, A nuo duo luo san miao san pu ti) and give rise to the Buddha-dharma.

Sheng said: This is a metaphor for seeing the unconditioned. These two metaphors are to illustrate the sprouting of the matter.

Therefore, it should be known that all afflictions are the seeds of the Tathagata (如來, Ru lai).

Shi said: This means that sentient beings, for countless kalpas (劫, jie), have received bodies because of afflictions, deeply entered the cycle of birth and death, widely accumulated roots of goodness, and benefited all sentient beings. Only then can they attain Buddhahood. Therefore, afflictions are said to be the seeds of the Tathagata.

For example, if one does not enter the great ocean, one will never obtain priceless pearls. Similarly, if one does not enter the great ocean of afflictions, one cannot obtain the treasure of all wisdom (一切智, yi qie zhi).

Zhao said: Since those of the Two Vehicles (二乘, er cheng) have seen the unconditioned and abide in the right position, their minds are empty and silent, enjoying peaceful tranquility. They have neither fear of birth and death nor the joy of the unconditioned, being content and without desires. Who would be willing to abandon this state and take the mind of the Mahayana (大乘, Da cheng) as their concern? Ordinary people are submerged in the five realms (五趣, wu qu), obscured by afflictions. Advancing, they have no joy of the unconditioned; retreating, they have fear of birth and death. Moreover, their minds are arrogant, only admiring those who are superior to themselves. Therefore, they can arouse the mind of the Way in the midst of worldly affairs, aspire to unsurpassed Bodhi (菩提, Pu ti), take root in the cycle of birth and death, and blossom the flower of Right Enlightenment (正覺, zheng jue). If it were not for ordinary people who risk their lives wandering in the abyss of samsara and struggling in the sea of suffering, how could they obtain this unsurpassed treasure? Therefore, ordinary people have the possibility of reversal, while those of the Two Vehicles have the shame of ruined roots. Sheng said: Priceless pearls are produced by the ocean, and the treasure of all wisdom is also created by afflictions. One must enter the ocean of afflictions to seek them, and then one can obtain them. This metaphor is to illustrate that one neither abandons afflictions nor lacks the meaning of re-entry.

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爾時大迦葉嘆言善哉善哉文殊師利快說此語誠如所言塵勞之儔為如來種我等今者不復堪任發阿耨多羅三藐三菩提心乃至五無間罪猶能發意生於佛法而今我等永不能發譬如根敗之士其於五欲不能複利如是聲聞諸結斷者于佛法中無所復益永不志願。

肇曰。迦葉自知己心微弱不能發大道意。至於勝求乃后五逆之人。傷己無堪。故善文殊之說。

是故文殊師利凡夫于佛法有反覆而聲聞無也所以者何凡夫聞佛法能起無上道心不斷三寶正使聲聞終身聞佛法力無畏等永不能發無上道意。

肇曰。凡夫聞法能續佛種。則報恩有反覆也。聲聞獨善其身不弘三寶。于佛法為無反覆也。又法華云。二乘中止終必成佛而此經以根敗為諭。無復志求。夫涅槃者道之真也妙之極也。二乘結習未盡闇障未除。如之何以垢累之神而求真極之道乎。以其三有分盡故假授涅槃。非實涅槃也。此經將以二乘疲厭生死進向已息潛隱無為綿綿長久。方于凡夫則為永絕。又抑揚時聽卑鄙小乘。至人殊應其教不一。故令諸經有不同之說也。

爾時會中有一菩薩名普現色身問維摩詰言居士父母妻子親戚眷屬吏民知識悉為是誰奴婢僮僕象馬車乘皆何所在。

肇曰。凈名權道無方隱顯難測。外現同世家屬。內以法為家屬。恐惑者見

【現代漢語翻譯】 現代漢語譯本： 這時，大迦葉讚歎說：『說得好啊，說得好啊，文殊師利！你說的太對了。確實像你所說，塵世的煩惱反而像是如來的種子，我們現在已經不能夠再發起阿耨多羅三藐三菩提心（無上正等正覺之心）了。甚至犯了五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的人，還能發起求佛法的意願，而我們現在卻永遠不能發起了。就像根已經壞死的男人，對於五欲（色、聲、香、味、觸）不能再有興趣一樣，像這樣的聲聞（聽聞佛陀教誨而證悟的人），斷絕了諸結（各種煩惱），對於佛法中沒有什麼可以再增益的，永遠不會志願去追求。』 肇法師解釋說：『迦葉自知自己的心力微弱，不能發起追求大道的意願，甚至比不上那些犯了五逆罪的人。他感傷自己沒有能力，所以贊同文殊師利的說法。』 所以，文殊師利，凡夫對於佛法還有反覆，而聲聞卻沒有。這是為什麼呢？因為凡夫聽聞佛法，能夠生起無上道心，不會斷絕三寶（佛、法、僧），即使聲聞終身聽聞佛法，力（神力）、無畏（無所畏懼）等等，也永遠不能發起無上道意。 肇法師解釋說：『凡夫聽聞佛法能夠延續佛種，這就是報恩，所以有反覆。聲聞只顧自己修行，不弘揚三寶，對於佛法來說就沒有反覆。』又《法華經》說：『二乘（聲聞乘和緣覺乘）最終必定成佛』，而這部經卻用根敗來比喻，說他們沒有了志向和追求。涅槃（寂滅）是道的真諦，是妙的極致。二乘的結習（煩惱習氣）沒有斷盡，黑暗的障礙沒有消除，怎麼能用充滿垢染的身心去追求真極之道呢？因為他們的三有（欲有、色有、無色有）已經到了盡頭，所以才假借地授予他們涅槃，並非真正的涅槃。這部經認為二乘厭倦生死，前進的意願已經停止，潛藏隱沒于無為之中，綿綿長久，相對於凡夫來說就是永遠斷絕了。這又是抑揚頓挫地針對當時聽眾，貶低小乘。至人的教化應該因人而異，所以各部經典才會有不同的說法。 這時，會中有一位菩薩，名叫普現色身（以各種身形顯現的菩薩），問維摩詰（一位在家菩薩）說：『居士，你的父母、妻子、親戚、眷屬、官吏百姓、朋友，都是誰呢？奴婢、僮僕、象、馬、車乘，都在哪裡呢？』 肇法師解釋說：『維摩詰的權巧方便沒有定式，隱現難以捉摸。外表上和世俗人一樣有家屬，內心裡卻以佛法為家屬。恐怕迷惑的人看到這種現象會產生疑惑。』

【English Translation】 English version: At that time, Mahākāśyapa (one of the Buddha's principal disciples) exclaimed, 'Excellent, excellent, Mañjuśrī (Bodhisattva of wisdom)! You have spoken well. Truly, as you say, the multitude of worldly defilements are like the seeds of the Tathāgata (another name for the Buddha). We are now no longer capable of generating the mind of Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). Even those who have committed the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha) can still generate the intention to seek the Dharma (teachings of the Buddha), but we are now forever unable to generate it. It is like a man whose roots are rotten, who can no longer benefit from the five desires (form, sound, smell, taste, touch). Likewise, those Śrāvakas (disciples who hear the Buddha's teachings) who have severed their bonds (various afflictions) can no longer gain anything from the Buddha-dharma and will never aspire to it.' Master Zhao explains: 'Kāśyapa knows that his own mind is weak and unable to generate the intention to seek the Great Path, even inferior to those who have committed the five rebellious acts. He laments his own inadequacy, so he praises Mañjuśrī's words.' Therefore, Mañjuśrī, ordinary people have a chance to return to the Buddha-dharma, but Śrāvakas do not. Why is this? Because ordinary people, upon hearing the Buddha-dharma, can generate the mind of unsurpassed enlightenment and will not cut off the Three Jewels (Buddha, Dharma, Sangha). Even if Śrāvakas hear the Buddha-dharma for their entire lives, they will never be able to generate the mind of unsurpassed enlightenment, despite their powers (supernatural abilities) and fearlessness. Master Zhao explains: 'Ordinary people who hear the Dharma can continue the lineage of the Buddha, which is to repay kindness, so there is a chance to return. Śrāvakas only care about their own cultivation and do not propagate the Three Jewels, so they have no chance to return to the Buddha-dharma.' Furthermore, the Lotus Sutra says, 'The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) will ultimately become Buddhas,' but this sutra uses the analogy of rotten roots, saying that they have no more aspirations or pursuits. Nirvāṇa (cessation) is the truth of the Path, the ultimate of the wonderful. The residual habits (afflictive habits) of the two vehicles have not been exhausted, and the darkness of their obscurations has not been removed. How can they seek the true and ultimate Path with a mind full of defilements? Because their three existences (desire realm, form realm, formless realm) have come to an end, they are given a provisional Nirvāṇa, not a real Nirvāṇa. This sutra believes that the two vehicles are tired of birth and death, their desire to advance has ceased, and they are hidden in non-action, lingering for a long time, which is forever cut off compared to ordinary people. This is also a way of praising and criticizing the audience at the time, belittling the Hinayana (small vehicle). The teachings of the perfect man should vary according to the person, so the sutras have different sayings. At that time, a Bodhisattva (an enlightened being who postpones their own nirvana to help others) in the assembly, named Universal Manifestation of Form, asked Vimalakīrti (a lay Bodhisattva), 'Layman, who are your parents, wife, relatives, family members, officials, people, and friends? Where are your slaves, servants, elephants, horses, and carriages?' Master Zhao explains: 'Vimalakīrti's expedient means are not fixed, and his concealment and manifestation are difficult to grasp. Outwardly, he has a family like ordinary people, but inwardly, he takes the Dharma as his family. He fears that those who are confused will be misled by this phenomenon.'

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形不及其道。故生斯問也。生曰。普現色身以通達佛道為跡也。問此義者。欲明其事要必有本反於生死之致。故能無不入矣。是以答終戒品便云所為無方也。

於是維摩詰以偈答曰智度菩薩母。

生曰。所謂菩薩以智慧為主。而智慧以內解為用。有母義焉。

方便以為父。

什曰。窮智之原故稱度。梵音中有母義故以為母。亦云。智度雖以明照為體。成濟萬行比其功用不及方便。故以為母。正方便父。梵音中有父義。方便有二種。一深解空而不取相受證。二以實相理深莫能信受要須方便誘引群生令其漸悟。方便義深而功重。故為父也。肇曰。智為內照權為外用。萬行之所由生。諸佛之所因出。故菩薩以智為母以權為父。生曰。方便以外濟為用。成菩薩道父義也。

一切眾導師無不由是生。

什曰。菩薩如來通名導師。以新學謂其未離受生應有父母。今欲顯其以法化生絕於受身。故答之以法也。生曰。菩薩以上至佛也。

法喜以為妻。

什曰。如二禪中自欣離下地故生喜。亦于諸善及實法深心愛樂發大歡喜。以此自娛外無餘欣。喜為樂具。其諭如妻也。肇曰。法喜謂見法生內喜也。世人以妻色為悅。菩薩以法喜為悅也。生曰。妻以守節為欣。失節則憂。喜於法者此之

【現代漢語翻譯】 現代漢語譯本： 形體不能完全表達道的真諦，所以才產生這樣的疑問。生肇法師說：『普現色身（普遍示現各種化身）是爲了通達佛道，這是其所遵循的途徑。』提出這個問題的人，是想明白要成就此事，必定有根本，從而反轉生死之境，所以才能無所不入。因此，在回答戒品結尾時說『所作所為沒有固定的方向』。 於是，維摩詰用偈語回答說：『智慧是菩薩的母親。』 生肇法師說：『所謂的菩薩以智慧為主，而智慧以內在的理解為作用，因此具有母親的意義。』 方便是菩薩的父親。 鳩摩羅什法師說：『窮究智慧的根源，所以稱為度（paramita，波羅蜜多）。梵語中度有母親的含義，所以用作母親。也可以說，智慧雖然以明照為本體，但成就救濟萬行的功用比不上方便，所以用作母親，而正方便是父親。梵語中方便有父親的含義。方便有兩種：一是深刻理解空性而不執著于相，接受和證悟；二是以實相的道理深奧，難以讓人信受，需要用方便來引導眾生，讓他們逐漸領悟。方便的意義深刻而功用重大，所以是父親。』肇法師說：『智慧是內在的照耀，權巧是外在的運用，萬行的產生都源於此，諸佛的出現也因此而來。所以菩薩以智慧為母親，以權巧為父親。』生肇法師說：『方便以外在的救濟為作用，成就菩薩之道，具有父親的意義。』 一切眾生的導師，沒有不是由此而生的。 鳩摩羅什法師說：『菩薩和如來都可以稱為導師。因為對於新學者來說，他們還沒有脫離受生的階段，應該有父母。現在想要表明他們是以法化生，脫離了受身，所以用佛法來回答。』生肇法師說：『菩薩以上，直至成佛。』 法喜是菩薩的妻子。 鳩摩羅什法師說：『就像在二禪中，因為欣喜脫離下層境界而產生喜悅。也在各種善法和真實的佛法中，內心深愛並生起巨大的歡喜。用這種歡喜來自我娛樂，沒有其他的欣悅。喜悅是快樂的工具，比喻為妻子。』肇法師說：『法喜是指見到佛法而產生內在的喜悅。世人以妻子的美色為快樂，菩薩以法喜為快樂。』生肇法師說：『妻子以堅守貞節為快樂，失去貞節則憂愁。對於佛法感到歡喜的人也是如此。

【English Translation】 English version: The form cannot fully express the essence of the Dao (the Way), hence this question arises. Master Sheng Zhao said, 'Universally manifesting various forms (Pu Xian Se Shen) is the means to attain the Buddha-way, the path followed.' The questioner seeks to understand that to accomplish this, there must be a foundation to reverse the cycle of birth and death, enabling one to enter all realms. Therefore, the conclusion of the precepts states, 'Actions are without fixed direction.' Then, Vimalakirti answered with a verse: 'Wisdom is the mother of Bodhisattvas.' Master Sheng Zhao said, 'The so-called Bodhisattva regards wisdom as primary, and wisdom's function is internal understanding, thus it has the meaning of a mother.' Expedient means (Upaya, 方便) is the father. Master Kumarajiva said, 'Exhaustively investigating the source of wisdom is why it is called 'paramita' (度). In Sanskrit, 'paramita' has the meaning of 'mother,' hence it is used as 'mother.' It can also be said that although wisdom's essence is illuminating, its function in accomplishing myriad practices is inferior to expedient means, hence it is considered the mother, while correct expedient means is the father. In Sanskrit, 'expedient means' has the meaning of 'father.' There are two types of expedient means: first, deeply understanding emptiness without clinging to forms, accepting and realizing it; second, because the principle of true reality is profound and difficult for people to believe, expedient means are needed to guide beings, allowing them to gradually awaken. The meaning of expedient means is profound and its function is significant, hence it is the father.' Master Zhao said, 'Wisdom is internal illumination, while skillful means is external application. The arising of myriad practices originates from this, and the appearance of all Buddhas is due to this. Therefore, Bodhisattvas regard wisdom as the mother and skillful means as the father.' Master Sheng Zhao said, 'Expedient means functions as external salvation, accomplishing the Bodhisattva path, thus having the meaning of a father.' All guides of beings are born from this. Master Kumarajiva said, 'Bodhisattvas and Tathagatas are both called guides. Because new learners have not yet transcended the stage of being born, they should have parents. Now, it is desired to show that they are born from the Dharma, detached from the physical body, so the answer is given in terms of the Dharma.' Master Sheng Zhao said, 'Above Bodhisattvas, up to Buddhahood.' The joy of Dharma (Fa Xi, 法喜) is the wife. Master Kumarajiva said, 'Just as in the second Dhyana (禪), joy arises from the delight of leaving the lower realms. Also, in various good Dharmas and true Dharmas, the mind deeply loves and generates great joy. This joy is used for self-entertainment, without other pleasures. Joy is a tool for happiness, likened to a wife.' Master Zhao said, 'The joy of Dharma refers to the internal joy that arises from seeing the Dharma. Worldly people take pleasure in the beauty of a wife, while Bodhisattvas take pleasure in the joy of Dharma.' Master Sheng Zhao said, 'A wife takes joy in upholding chastity, and sorrows when she loses it. Those who rejoice in the Dharma are the same.'

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謂也。

慈悲心為女。

什曰。慈悲性弱從物入有。猶如女之為性弱而隨物也。肇曰。慈悲之情像女人性。故以為女。生曰。慈悲以外適為用。有女義焉。

善心誠實男。

什曰。誠實之心於事能辨。猶男有貞固之性濟成於家業也。肇曰。誠實貞直男子之性。亦有為惡而實。故標以善心。生曰。其心既善加以誠實。必能幹濟菩薩家而成大業。有男事焉。故云誠實男也。

畢竟空寂舍。

什曰。障蔋風雨莫過於舍。滅除眾想莫妙于空。亦能絕諸問難降伏魔怨。猶密宇深重寇患自消。亦云。有非真要時復暫游。空為理宗以為常宅也。肇曰。堂宇以蔽風霜。空寂以障塵想。生曰。于緣為有是外有也。自性則無為內虛也。可以庇非法風雨而障結賊之患。是舍之理也。

弟子眾塵勞。

什曰。眾塵即塵勞眾生。化使從己令受正道也。

隨意之所轉。

什曰。轉令從己化也。肇曰。塵勞眾生隨意所化無非弟子也。生曰。轉眾塵之愚以為智慧之明。豈非從化義哉。

道品善知識。

什曰。三十七品三乘通用。菩薩兼以六度為道品。取其親附守護利益成就。義同三益。故類之知識。

由是成正覺。

肇曰。成益我者三十七道品也。可謂善知識

【現代漢語翻譯】 現代漢語譯本： 謂也。

慈悲心為女。

什曰：慈悲的性質柔弱，依附外物而顯現。就像女子的本性柔弱而順從外物一樣。肇曰：慈悲的情感像女人的性格，所以用『女』來比喻。生曰：慈悲向外施用，所以具有『女』的含義。

善心誠實男。

什曰：誠實的心在處理事務時能夠明辨是非，就像男子具有堅定剛毅的品性，能夠成就家業一樣。肇曰：誠實貞直是男子的品性。但也有作惡而誠實的，所以特別標明是『善心』。生曰：其心既然善良，又加以誠實，必定能夠幹練地輔助菩薩之家，成就大業，具有男子的作為。所以說是『誠實男』。

畢竟空寂舍。

什曰：遮蔽風雨，沒有比房屋更好的了；滅除各種雜念，沒有比空更好的了。空寂也能斷絕各種詰難，降伏魔怨，就像嚴密的房屋能使寇患自然消失一樣。又說，對於非真正重要的事物，可以暫時遊歷其中；而以空為根本的道理，作為常住的居所。肇曰：房屋用來遮蔽風霜，空寂用來遮蔽塵世的雜念。生曰：對於因緣和合的事物，認為是『有』，這是外在的『有』；自性本空，這是內在的『虛』。可以庇護免受非法的風雨，遮擋煩惱賊害的侵擾，這就是『舍』的道理。

弟子眾塵勞。

什曰：『眾塵』就是指塵勞眾生，教化他們使之順從自己，接受正道。

隨意之所轉。

什曰：『轉』是使之順從自己，接受教化。肇曰：塵勞眾生隨意所教化，沒有不是弟子的。生曰：轉變眾多塵勞的愚昧，使之成為智慧的光明，難道不是順從教化的含義嗎？

道品善知識。

什曰：三十七道品是聲聞乘、緣覺乘、菩薩乘三乘所共修的。菩薩還兼修六度作為道品，取其親近依附、守護利益、成就功德的含義，與三種利益相同，所以比作善知識。

由是成正覺。

肇曰：成就利益我的是三十七道品，可以稱得上是善知識。

【English Translation】 English version: It is called.

'Compassionate mind' is the daughter.

Kumarajiva said: 'The nature of compassion is weak and enters into existence by relying on things. It is like the nature of a woman, which is weak and follows things.' Zhaozhao said: 'The feeling of compassion is like the nature of a woman, so it is used as a metaphor for a daughter.' Sheng said: 'Compassion is used externally, so it has the meaning of a daughter.'

'Good mind and honesty' is the son.

Kumarajiva said: 'An honest mind can discern things, just as a man has a firm and resolute nature and can accomplish family affairs.' Zhaozhao said: 'Honesty and integrity are the nature of a man. But there are also those who do evil with honesty, so it is specifically labeled as 'good mind'.' Sheng said: 'If the mind is good and honest, it will surely be able to skillfully assist the Bodhisattva's family and accomplish great deeds, having the actions of a man. Therefore, it is said to be an 'honest son'.'

'Ultimately empty and tranquil' is the house.

Kumarajiva said: 'There is nothing better than a house to shield from wind and rain; there is nothing better than emptiness to eliminate various thoughts. Emptiness can also cut off various challenges and subdue demonic grievances, just as a tightly sealed house can make the troubles of bandits disappear naturally. It is also said that for things that are not truly important, one can temporarily wander in them; but the principle of emptiness is taken as the fundamental doctrine and used as a permanent dwelling.' Zhaozhao said: 'Halls and houses are used to shield from wind and frost, and emptiness is used to shield from worldly thoughts.' Sheng said: 'For things that arise from conditions, it is considered 'existent,' which is external existence; the self-nature is inherently empty, which is internal emptiness. It can protect from illegal wind and rain and shield from the troubles of afflictions and thieves. This is the principle of 'house'.'

'Disciples, the multitude of dust and toil' (dizi zhong chen lao).

Kumarajiva said: ''The multitude of dust' refers to sentient beings burdened by dust and toil (chen lao), transforming them to follow oneself and accept the right path.'

'Transformed at will'.

Kumarajiva said: ''Transformed' means to make them follow oneself and accept transformation.' Zhaozhao said: 'Sentient beings burdened by dust and toil are transformed at will, and there is none who is not a disciple.' Sheng said: 'Transforming the ignorance of the multitude of dust and toil into the light of wisdom, is this not the meaning of following transformation?'

'The qualities of the path are good friends' (dao pin shan zhi shi).

Kumarajiva said: 'The Thirty-seven Limbs of Enlightenment (bodhipaksa-dharmas) are commonly practiced by the Three Vehicles (Triyana). Bodhisattvas also cultivate the Six Perfections (paramitas) as qualities of the path, taking the meaning of close association, protection, benefit, and accomplishment, which is the same as the three kinds of benefit, so they are compared to good friends (kalyanamitra).'

'Through this, one attains perfect enlightenment' (samyak-sambodhi).

Zhaozhao said: 'What accomplishes and benefits me are the Thirty-seven Limbs of Enlightenment, which can be called good friends.'

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乎。生曰。益我以道。由之而成善友義也。

諸度法等侶。

什曰。或有雖為知識不必能為克終之伴。或雖為伴而不為知識。又言伴侶明善始令終必至道場也。肇曰。六度大乘之要行。發心為侶。俱至道場吾真侶也。生曰。我本欲到諸法彼岸而假諸度得至。伴之良者也。

四攝為妓女。

什曰。四攝聚眾。猶眾妓之引物也。肇曰。四攝悅眾以當妓女也。生曰。悅以取人四攝理也。

歌詠誦法言以此為音樂。

肇曰。口詠法言以當音樂。生曰。悅耳致樂莫善於此。

總持之園苑。

什曰。總持廣納為眾妙之林。奇玩娛心猶如園苑也。生曰。持諸法使不得散失為園苑義也。

無漏法林樹。

生曰。無漏之法既根深不可拔。又理高而扶疏為樹之像。漏法不復得間錯其間。林之義矣。

覺意凈妙華。

什曰。華之體合則不妙。開過則毀。開合得適乃盡其妙也。調順覺意亦復如是。高則放散。下則沉沒。高下得中乘平直往。開合之相其猶凈華也。生曰。七覺以開悟為道。無染為凈。華之法者也。

解脫智慧果。

什曰。解脫無為果也。智慧有為果也。生曰。結盡為解脫也。從智慧生即以名之。終期所得為果矣。

八解之浴池。

【現代漢語翻譯】 現代漢語譯本： 生曰：用佛法來增益我，通過它成就善友的意義。

諸度法等侶（各種修行法門都是同伴）。

什曰：有的人雖然是知識淵博的人，卻不一定能成為始終相伴的同伴；有的人雖然是同伴，卻不能提供知識。又說，同伴能夠從始至終地引導人走向道場，這才是真正的善友。肇曰：六度（佈施、持戒、忍辱、精進、禪定、智慧）是大乘佛教修行的重要方法，發菩提心作為同伴，一起到達道場，這才是真正的同伴。生曰：我本來想要到達諸法彼岸，藉助各種修行法門才得以到達，這是最好的同伴。

四攝為**（四攝法是團結大眾的方法）。

什曰：四攝法是聚集大眾的方法，就像妓女用手段吸引人一樣。肇曰：用四攝法使大眾喜悅，以此作為團結大眾的方法。生曰：用喜悅來吸引人，這是四攝法的道理。

歌詠誦法言以此為音樂（歌頌佛法，以此作為音樂）。

肇曰：口中歌頌佛法，以此作為音樂。生曰：使人喜悅並帶來快樂，沒有比這更好的了。

總持之園苑（總持就像一座花園）。

什曰：總持能夠廣泛地容納各種奇妙的事物，就像一個充滿奇珍異寶的花園，使人心情愉悅。生曰：保持諸法而不使其散失，這就是園苑的意義。

無漏法林樹（沒有煩惱的佛法就像一片森林）。

生曰：沒有煩惱的佛法，根基深厚，不可動搖；道理高深，枝繁葉茂，就像樹木一樣。沒有煩惱的佛法不會再有間隙，這就是森林的意義。

覺意凈妙華（覺悟的心意就像清凈美妙的花朵）。

什曰：花朵含苞待放時並不美妙，完全盛開后就會凋謝。只有開合適度，才能盡顯其美妙。調順覺悟的心意也是如此，過於高昂就會放縱散亂，過於低沉就會消沉。只有高低適中，才能平穩前進。開合的狀態就像清凈的花朵一樣。生曰：七覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、舍覺支、定覺支、念覺支）以開悟為目標，以沒有污染為清凈，這就是花朵的法則。

解脫智慧果（解脫和智慧是最終的果實）。

什曰：解脫是無為的果實，智慧是有為的果實。生曰：煩惱斷盡就是解脫，從智慧中產生，因此用智慧來命名。最終所獲得的就是果實。

八解之浴池（八解脫就像一個浴池）。

【English Translation】 English version: Sheng said: 'Benefit me with the Dharma, through which the meaning of a good friend is achieved.'

'The various Dharma practices are companions.'

Kumarajiva said: 'Some, though knowledgeable, may not be companions to the end. Others, though companions, may not provide knowledge. To say 'companions' clarifies that from beginning to end, they lead one to the Bodhi-mandala (place of enlightenment).' Sengzhao said: 'The Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom) are essential practices of Mahayana. Taking the aspiration for enlightenment as a companion, together we reach the Bodhi-mandala, that is a true companion.' Sheng said: 'I originally wanted to reach the other shore of all Dharmas, and only through various practices was I able to arrive. This is the best kind of companion.'

'The Four Sangrahavastu (giving, kind words, beneficial action, impartiality) are the means of gathering the masses.'

Kumarajiva said: 'The Four Sangrahavastu gather the masses, like courtesans attracting people.' Sengzhao said: 'Using the Four Sangrahavastu to please the masses is the way to gather them.' Sheng said: 'To attract people with joy is the principle of the Four Sangrahavastu.'

'Singing and reciting the Dharma words is considered music.'

Sengzhao said: 'Mouths singing Dharma words are considered music.' Sheng said: 'Nothing is better than this for pleasing the ears and bringing joy.'

'The garden of Dharani (mantra, mnemonic devices).'

Kumarajiva said: 'Dharani widely embraces various wonderful things, like a garden filled with rare treasures that delight the heart.' Sheng said: 'Maintaining the Dharmas and preventing them from being lost is the meaning of a garden.'

'The forest of undefiled Dharma trees.'

Sheng said: 'The undefiled Dharma has deep roots that cannot be uprooted, and its principles are profound and luxuriant, like trees. The defiled Dharmas can no longer find space within it; this is the meaning of a forest.'

'The pure and wonderful flowers of enlightenment.'

Kumarajiva said: 'When a flower is still a bud, it is not beautiful; when it is fully bloomed, it withers. Only when it opens and closes appropriately does it fully display its beauty. Cultivating the mind of enlightenment is also like this: too high, it becomes scattered and unrestrained; too low, it becomes沉沒 (sunken). Only when it is balanced can one advance smoothly. The state of opening and closing is like a pure flower.' Sheng said: 'The Seven Factors of Enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, equanimity) take enlightenment as their goal and freedom from defilement as purity; this is the law of flowers.'

'The fruit of liberation and wisdom.'

Kumarajiva said: 'Liberation is the fruit of non-action, and wisdom is the fruit of action.' Sheng said: 'The exhaustion of afflictions is liberation, and it arises from wisdom, hence it is named after wisdom. What is ultimately attained is the fruit.'

'The bathing pond of the Eight Liberations.'

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什曰。水之為用除垢去熱。解脫之性亦除執去閡也。生曰。八以擬八方也。解脫者除垢懷也。故有浴池義焉。

定水湛然滿。

生曰。止則能鑒。水之義也。既定意足湛然滿矣。

布以七凈華。

什曰。一戒凈。始終凈也。身口所作無有微惡。意不起垢。亦不取相亦不願受生。施人無畏不限眾生。二心凈。三乘制煩惱心斷結心乃至三乘漏盡心名為心凈。三見凈。見法真性不起妄想。是名見凈。四度疑凈。若見未深當時雖了后或生疑。若見深疑斷名度疑凈。五分別道凈。善能見是道宜行非道宜舍。是名分別道凈。六行斷知見凈。行謂苦難苦易樂難樂易四行也。斷謂斷諸結也。學地中盡未能自知所行所斷。既得無學盡智無生智。悉自知見所行所斷。通達分明。是名行斷知見凈。七涅槃凈也。生曰。一戒凈。二心凈。三見凈。四度疑凈。五道非道知見凈。六行知見凈。七斷知見凈。此七既以凈好為理。而從定水中出。義為水中華焉。

浴此無垢人。

什曰。無垢而浴者。為除熱取適也。菩薩無結而入八解者。外將為眾生內自娛心也。肇曰。總持強記萬善之苑也。於此苑中樹無漏之林敷七覺之華。結解脫之果嚴八解之池。積禪定之水湛然充滿。布七凈之華羅列水上。然後無垢之士

【現代漢語翻譯】 現代漢語譯本： 鳩摩羅什（Kumārajīva）說：水的功用是清除污垢和去除熱量。解脫的性質也是去除執著和消除障礙。竺道生（Zhu Daosheng）說：用八來比擬八方。解脫就是去除污垢和懷抱（清凈）。所以有浴池的含義。

禪定之水清澈而充滿。

竺道生（Zhu Daosheng）說：止息就能照見（萬物），這是水的意義。既然禪定，意念充足，自然清澈而充滿。

用七種清凈之花來鋪設。

鳩摩羅什（Kumārajīva）說：一是戒凈。從始至終都清凈。身口所做沒有絲毫惡行，意念不起污垢，也不執取表象，也不願接受輪迴。給予他人無畏，不侷限於特定眾生。二是心凈。三乘（聲聞乘、緣覺乘、菩薩乘）制伏煩惱的心，斷除結縛的心，乃至三乘漏盡的心，都稱為心凈。三是見凈。見到法的真實本性，不起虛妄的念頭，這稱為見凈。四是度疑凈。如果見解不夠深入，當時雖然明白了，之後或許還會產生懷疑。如果見解深入，疑慮斷除，就稱為度疑凈。五是分別道凈。能夠清楚地知道什麼是應該修行的道，什麼是不應該修行的道，這稱為分別道凈。六是行斷知見凈。行指的是苦難行、苦易行、樂難行、樂易行這四種修行。斷指的是斷除各種結縛。在有學之地，還不能完全知道自己所行所斷。既已證得無學，獲得盡智和無生智，就能完全知道自己所行所斷，通達分明，這稱為行斷知見凈。七是涅槃凈。竺道生（Zhu Daosheng）說：一是戒凈，二是心凈，三是見凈，四是度疑凈，五是道非道知見凈，六是行知見凈，七是斷知見凈。這七種清凈都以清凈美好為本質，並且從禪定之水中生出，意義就像水中的蓮花。

用這水沐浴沒有污垢的人。

鳩摩羅什（Kumārajīva）說：沒有污垢卻要沐浴的人，是爲了去除熱惱，獲得舒適。菩薩沒有結縛卻進入八解脫（Asta-vimoksha）之境，對外是爲了利益眾生，對內是爲了愉悅自身。僧肇（Sengzhao）說：總持（Dharani）是強記和萬善的苑囿。在這苑囿中，生長著無漏的樹林，鋪展著七覺支（Sapta-bodhyanga）的花朵，結出解脫的果實，莊嚴著八解脫的池塘，積聚著禪定的水，清澈而充滿，鋪設著七凈之花，羅列在水面上，然後讓沒有污垢的人...

【English Translation】 English version: Kumārajīva said: The function of water is to remove dirt and heat. The nature of liberation also removes attachments and eliminates obstacles. Zhu Daosheng said: Eight is used to represent the eight directions. Liberation is to remove dirt and embrace (purity). Therefore, it has the meaning of a bathing pool.

The water of Samadhi is clear and full.

Zhu Daosheng said: Stillness allows one to see (all things), this is the meaning of water. Since there is Samadhi, and the mind is sufficient, it is naturally clear and full.

Spread with seven pure flowers.

Kumārajīva said: First is the purity of precepts (Śīla-viśuddhi). Pure from beginning to end. There is no slight evil in body and speech, no defilement arises in the mind, no attachment to appearances, and no desire to receive rebirth. Giving fearlessness to others, not limited to specific beings. Second is the purity of mind (Citta-viśuddhi). The mind that subdues afflictions, the mind that cuts off bonds, and even the mind that is free from outflows in the Three Vehicles (Triyāna) are called the purity of mind. Third is the purity of view (Dṛṣṭi-viśuddhi). Seeing the true nature of the Dharma, without arising false thoughts, this is called the purity of view. Fourth is the purity of overcoming doubt (Kāṅkhā-vitaraṇa-viśuddhi). If the view is not deep enough, although understood at the time, doubts may arise later. If the view is deep and doubts are cut off, it is called the purity of overcoming doubt. Fifth is the purity of knowing the right and wrong path (Maggāmagga-ñāṇadassana-visuddhi). Being able to clearly know what is the path that should be practiced and what is the path that should be abandoned, this is called the purity of knowing the right and wrong path. Sixth is the purity of knowledge and vision of the practice of cessation (Paṭipadā-ñāṇadassana-visuddhi). Practice refers to the four practices of difficult and painful, easy and painful, difficult and pleasant, and easy and pleasant. Cessation refers to cutting off various bonds. In the stage of learning, one cannot fully know what one is practicing and what one is ceasing. Having attained the state of no more learning, and obtained the knowledge of exhaustion and the knowledge of non-arising, one can fully know what one is practicing and what one is ceasing, understanding clearly, this is called the purity of knowledge and vision of the practice of cessation. Seventh is the purity of Nirvana (Nibbāna-viśuddhi). Zhu Daosheng said: First is the purity of precepts, second is the purity of mind, third is the purity of view, fourth is the purity of overcoming doubt, fifth is the purity of knowing the right and wrong path, sixth is the purity of knowledge and vision of the practice, and seventh is the purity of knowledge and vision of cessation. These seven purities all have purity and beauty as their essence, and they arise from the water of Samadhi, the meaning is like lotus flowers in the water.

Bathe this stainless person.

Kumārajīva said: One who is without defilement yet bathes, is to remove heat and obtain comfort. A Bodhisattva who is without bonds yet enters the realm of the Eight Liberations (Asta-vimoksha), outwardly it is for the benefit of sentient beings, inwardly it is to delight oneself. Sengzhao said: Dharani is the garden of strong memory and myriad virtues. In this garden, grow forests of non-outflow, spread flowers of the Seven Factors of Enlightenment (Sapta-bodhyanga), bear fruits of liberation, adorn ponds of the Eight Liberations, accumulate water of Samadhi, clear and full, spread seven pure flowers, arranged on the water, and then let the stainless person...

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游此林苑浴此華池。閑宴嬉遊。樂之至也。豈等俗苑林水之歡乎。覺意七覺意也。解脫有為無為果也。智慧即果智也。生曰。浴此則乃無復垢矣。

像馬五通馳。

什曰。駕大乘車游於十方自在無閡。兼運眾生俱至道場也。生曰。五通不疾而速。以諭象馬。

大乘以為車。

生曰。駕以大乘車矣。

調御以一心。

什曰。一心梵本雲和合。道品心中有三相。一發動二攝心三名舍。若發動過則心散。散則攝之。攝之過則沒。沒則精進令心發動。若動靜得適則任之令進。容豫處中是名為舍。舍即調御。調御即和合也。譬如善御遲則策之。疾則制之。舒疾得宜則放之令去。縱步夷涂必之所往也。生曰。一心謂舍也。若無復高下遲疾。便宜任之以一心矣。

游於八正路。

肇曰。五通為象馬。大乘為上車。一心為御者。游於八正道也。生曰。八正為通衢而游其上矣。

相具以嚴容眾好飾其姿。

什曰。嚴飾足於體不假外也。生曰。相好為嚴飾具者也。

慚愧之上服。

什曰。旨取其防非止惡。猶衣服可以御風寒也。肇曰。慚愧。障眾惡。法身之上服。生曰。衣服障形者恥露其醜也。慚愧不為惡事此之謂者也。

深心為華鬘。

什曰。

【現代漢語翻譯】 現代漢語譯本： 在此林苑遊玩，在這華麗的池塘沐浴，悠閒地宴飲嬉戲，這是極致的快樂啊！哪裡能和世俗園林池水的歡娛相比呢？覺意（Bodhi，覺悟之心）就是七覺支（Seven Factors of Enlightenment）所覺悟的意義。解脫（Nirvana）是有為法（conditioned phenomena）和無為法（unconditioned phenomena）的果報。智慧（Prajna）就是果智（wisdom of fruition）。竺道生（Zhu Daosheng）說：『在此沐浴，就能不再有污垢了。』

駕馭著象馬五神通奔馳。

鳩摩羅什（Kumarajiva）說：『駕馭著大乘（Mahayana）之車，在十方世界自在無礙地遊歷，同時運載眾生一同到達道場。』竺道生說：『五神通不疾不徐，以此來比喻象馬。』

以大乘作為車。

竺道生說：『乘坐著大乘之車啊。』

以一心調御。

鳩摩羅什說：『一心，梵文原本是和合的意思。道品（qualities conducive to enlightenment）心中有三種狀態：一是發動，二是攝心，三是舍。如果發動過度，心就會散亂，散亂就要收攝它。如果收攝過度，就會昏沉，昏沉就要精進令心發動。如果動靜適宜，就任其自然，令其前進。容豫處中，這叫做舍。舍就是調御。調御就是和合。譬如善於駕車的人，慢了就鞭策它，快了就控制它，舒緩和急促適宜，就放任它前進，縱步在平坦的道路上，到達它要去的地方。』竺道生說：『一心指的是舍。如果沒有高下遲疾，就順其自然，以一心來調御。』

游於八正道。

僧肇（Sengzhao）說：『五神通是象馬，大乘是上好的車，一心是駕馭者，遊歷在八正道（Eightfold Path）上。』竺道生說：『以八正道為通衢大道，在上面遊歷啊。』

具足相好莊嚴容貌，用各種美好來修飾自身。

鳩摩羅什說：『莊嚴修飾在於自身具備，不需要外在的東西。』竺道生說：『相好（physical characteristics of a Buddha）是莊嚴修飾的根本。』

以慚愧作為最好的衣服。

鳩摩羅什說：『主旨在於防止過失，停止作惡，就像衣服可以抵禦風寒一樣。』僧肇說：『慚愧，能阻擋各種惡行，是法身（Dharmakaya，the body of the Dharma）最好的衣服。』竺道生說：『衣服遮蔽形體，是爲了遮掩醜陋。慚愧是不做惡事，這就是慚愧的意義。』

以深心作為華鬘（flower garland）。

鳩摩羅什說：

【English Translation】 English version: Wandering in this forest garden, bathing in this splendid pond, leisurely feasting and playing – this is the ultimate joy! How can it be compared to the pleasures of worldly gardens and waters? Bodhi (覺意, enlightenment) is the meaning enlightened by the Seven Factors of Enlightenment (七覺支). Nirvana (解脫) is the fruit of conditioned phenomena (有為法) and unconditioned phenomena (無為法). Prajna (智慧) is the wisdom of fruition (果智). Zhu Daosheng (竺道生) said: 'Bathing here will eliminate all defilements.'

Riding the elephant and horse of the five supernormal powers.

Kumarajiva (鳩摩羅什) said: 'Riding the Great Vehicle (大乘, Mahayana), traveling freely and without obstruction in the ten directions, while carrying all beings together to the Bodhimanda (道場, place of enlightenment).' Zhu Daosheng said: 'The five supernormal powers are neither fast nor slow, used as a metaphor for the elephant and horse.'

Taking the Great Vehicle as the chariot.

Zhu Daosheng said: 'Riding in the Great Vehicle.'

Controlling and subduing with one mind.

Kumarajiva said: 'One mind, in the original Sanskrit, means harmony. In the mind of the qualities conducive to enlightenment (道品), there are three states: first, initiation; second, concentration; and third, relinquishment. If initiation is excessive, the mind will be scattered, and it must be concentrated. If concentration is excessive, it will become dull, and one must diligently initiate the mind. If movement and stillness are appropriate, then let it be, allowing it to advance. Being composed and centered is called relinquishment. Relinquishment is control and subduing. Control and subduing is harmony. It is like a skilled charioteer who whips the horses when they are slow and reins them in when they are fast. When the pace is suitable, he lets them go, allowing them to proceed on the smooth road to their destination.' Zhu Daosheng said: 'One mind refers to relinquishment. If there is no high or low, slow or fast, then let it be, controlling and subduing with one mind.'

Traveling on the Eightfold Path.

Sengzhao (僧肇) said: 'The five supernormal powers are the elephant and horse, the Great Vehicle is the excellent chariot, one mind is the charioteer, traveling on the Eightfold Path (八正道).' Zhu Daosheng said: 'Taking the Eightfold Path as a thoroughfare and traveling upon it.'

Adorning the appearance with the marks and characteristics, embellishing the form with all that is beautiful.

Kumarajiva said: 'Adornment and embellishment are inherent in the body and do not require external things.' Zhu Daosheng said: 'The marks and characteristics (相好, physical characteristics of a Buddha) are the basis of adornment and embellishment.'

Taking shame and remorse as the finest garments.

Kumarajiva said: 'The main point is to prevent faults and stop evil, just as clothes can protect against wind and cold.' Sengzhao said: 'Shame and remorse block all evil and are the finest garments of the Dharmakaya (法身, the body of the Dharma).' Zhu Daosheng said: 'Clothes cover the body to conceal ugliness. Shame and remorse are not doing evil deeds; this is the meaning of shame and remorse.'

Taking profound mind as a flower garland (華鬘).

Kumarajiva said:

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深心信樂故能修善處善之先。猶鬘之在首。又云。深心發明眾善。亦如華鬘飾形服也。肇曰。深心法身之上飾。猶華鬘之在首。生曰。華鬘者既為首飾。而束髮使不亂也。深心是檢行之初。故以諭焉。

富有七財寶。

什曰。信戒聞舍慧慚愧也。處家則能捨財。出家則能捨五欲及煩惱也。由信善故持戒。持戒則止惡。止惡已則進行眾善。進行眾善要由多聞。聞法故能捨。能捨則慧生。故五事次第說也。五事為寶。慚愧為守人。守人于財主亦是財。故七事通名財也。生曰。財寶有七。其理無窮。富之極者也。

教授以滋息。

生曰。教授眾生。是與人之長善也。

如所說修行迴向為大利。

什曰。行自行也。以七財為本。又彼我兼利。復以此福迴向佛道。七財彌增則利之大也。肇曰。七財信戒聞舍慧慚愧也。世人以玉帛為饒。菩薩以七財為富。出入法寶與人同利。兼示以滋息之法。令如說修行迴向佛道。此利之大者也。生曰。如所說修行既收外益。而可以易得大寶。故為大利也。

四禪為床座。

什曰。言四禪取其似床座能離三患也。一離毒螫。二離垢塵。三離濕冷。四禪亦離三患也。離瞋恚毒．貪慾塵．睡眠冷。離此三患安隱快樂也。肇曰。世人為毒螫下濕所以伐

【現代漢語翻譯】 現代漢語譯本： 以深切的信心和喜悅之心，才能修習善行，這是行善的基礎。就像用花鬘裝飾頭部一樣。又說：『深切的信心能啓發各種善行。』也像用華麗的花鬘來裝飾身形服飾。肇法師說：『深切的信心是法身之上的裝飾，就像用花鬘裝飾頭部一樣。』生法師說：『花鬘是用來裝飾頭部的，可以束髮使頭髮不散亂。』深切的信心是約束行為的開端，所以用花鬘來比喻。

擁有信等七種財寶。

鳩摩羅什法師說：『指信、戒、聞、舍、慧、慚、愧。』在家之人能夠佈施錢財，出家之人能夠捨棄五欲和煩惱。因為相信善法所以持守戒律，持守戒律就能止息惡行，止息惡行之後就能進行各種善行。進行各種善行要依靠多聞佛法。因為聽聞佛法所以能夠佈施，能夠佈施就能生出智慧。所以這五件事是依次相生的。這五件事是寶，慚愧是守護者。守護者對於財物的主人來說也是一種財富，所以這七件事都通稱為財寶。生法師說：『財寶有七種，其道理無窮無盡，是富有的極致。』

通過教授佛法來增長善根。

生法師說：『教授眾生佛法，是給予他人增長善根的機會。』

像所說的那樣修行，並將功德迴向，就能獲得巨大的利益。

鳩摩羅什法師說：『修行是自己修習。以信等七財為根本，又能利益自己和他人，再將這些福德迴向佛道，七財更加增長，這就是巨大的利益。』肇法師說：『七財指信、戒、聞、舍、慧、慚、愧。』世人認為擁有玉帛是富饒，菩薩認為擁有七財是富有。拿出佛法寶藏與他人共同受益，並向他們展示增長善根的方法，讓他們如所說的那樣修行並將功德迴向佛道，這是最大的利益。生法師說：『像所說的那樣修行，既能獲得外在的利益，又可以輕易地獲得大寶，所以是巨大的利益。』

以四禪作為床座。

鳩摩羅什法師說：『說四禪，是取其類似床座，能夠遠離三種禍患。一是遠離毒蟲叮咬，二是遠離污垢灰塵，三是遠離潮濕寒冷。四禪也能遠離三種禍患。遠離嗔恚的毒害、貪慾的塵垢、睡眠的寒冷。遠離這三種禍患，就能安穩快樂。』肇法師說：『世人因為毒蟲叮咬和下濕的環境，所以砍伐

【English Translation】 English version: With profound faith and joy, one can cultivate virtuous deeds, which is the foundation of goodness. It is like wearing a garland on the head. It is also said: 'Profound faith illuminates all virtues.' It is also like adorning the body and clothing with a splendid garland. Dharma Master Zhao said: 'Profound faith is the adornment upon the Dharmakaya (法身), just as a garland is worn on the head.' Dharma Master Sheng said: 'A garland is used to adorn the head, and it can bind the hair to prevent it from becoming disheveled.' Profound faith is the beginning of restraining conduct, so it is used as a metaphor.

Possessing the seven treasures of faith, etc.

Kumarajiva (鳩摩羅什) said: 'It refers to faith (信), precepts (戒), learning (聞), generosity (舍), wisdom (慧), shame (慚), and remorse (愧).' A layperson can give away wealth, and a monastic can renounce the five desires and afflictions. Because one believes in good Dharma, one upholds the precepts; upholding the precepts can stop evil deeds; after stopping evil deeds, one can perform various virtuous deeds. Performing various virtuous deeds relies on extensive learning of the Dharma. Because one hears the Dharma, one can give; being able to give birth to wisdom. Therefore, these five things arise in sequence. These five things are treasures, and shame and remorse are the guardians. The guardian is also a wealth to the owner of the property, so these seven things are all commonly called treasures. Dharma Master Sheng said: 'There are seven kinds of treasures, and their principles are endless, which is the ultimate in wealth.'

Increasing good roots through teaching the Dharma.

Dharma Master Sheng said: 'Teaching sentient beings the Dharma is giving others the opportunity to increase their good roots.'

Practicing as taught and dedicating the merit will bring great benefits.

Kumarajiva (鳩摩羅什) said: 'Practice is self-cultivation. Taking the seven treasures of faith, etc., as the foundation, one can benefit both oneself and others, and then dedicate these merits to the Buddha's path. The seven treasures increase even more, which is a great benefit.' Dharma Master Zhao said: 'The seven treasures refer to faith (信), precepts (戒), learning (聞), generosity (舍), wisdom (慧), shame (慚), and remorse (愧).' Worldly people think that having jade and silk is wealth, but Bodhisattvas think that having the seven treasures is wealth. Taking out the Dharma treasures to benefit others together, and showing them the method of increasing good roots, letting them practice as taught and dedicating the merit to the Buddha's path, this is the greatest benefit. Dharma Master Sheng said: 'Practicing as taught can not only obtain external benefits, but also easily obtain great treasures, so it is a great benefit.'

Taking the four Dhyanas (四禪) as a bed.

Kumarajiva (鳩摩羅什) said: 'Speaking of the four Dhyanas (四禪), it is to take its similarity to a bed, which can stay away from three kinds of misfortunes. First, staying away from poisonous insect bites, second, staying away from dirt and dust, and third, staying away from dampness and cold. The four Dhyanas (四禪) can also stay away from three kinds of misfortunes. Staying away from the poison of anger, the dust of greed, and the cold of sleep. Staying away from these three misfortunes, one can be peaceful and happy.' Dharma Master Zhao said: 'Worldly people cut down

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木為床。菩薩為地獄毒惡故以四禪為床。生曰。四以擬四方也。禪以安樂為理。床之象者也。

從於凈命生。

肇曰。四禪高床修凈命之所成。生曰。凈命為禪之巧功。

多聞增智慧以為自覺音。

什曰。向說床則眠其安寢。安寢則覺之有法。故次說樂。外國貴人眠時要先敕樂人。明相出時微奏樂音。然後乃覺。今以多聞法音覺其禪寢也。肇曰。外國諸王臥欲起時奏絲竹。自覺菩薩安寢四禪。多聞以自覺。生曰。外國貴人臥欲覺時。作樂以覺之也。從聞而悟者此之謂也。

甘露法之食。

什曰。諸天以種種名藥著海中。以寶山摩之令成甘露。食之得仙。名不死藥。佛法中以涅槃甘露令生死永斷。是真不死藥也。亦云。劫初地味甘露。食之則長生。佛法中則實相甘露養其慧命。是真甘露食也。生曰。天食為甘露味也。食之長壽。遂號為不死食也。泥洹是不死之法。故以諭焉。

解脫味為漿。

什曰。味有四種。一出家離五欲。二行禪離憒亂煩惱。三智慧離妄想。四涅槃離生死。亦有二種解脫。一解脫煩惱。二解脫于閡也。亦云。愛性無漏名之為渴。愛斷則得解脫。解脫止愛渴故名漿。四味亦以除愛渴故為漿也。肇曰。無漏甘露以充其體。八解脫法漿以潤其身也。生曰

【現代漢語翻譯】 現代漢語譯本 木頭是床。菩薩因為地獄充滿毒害和邪惡，所以用四禪（Dhyana，佛教禪定中的四個層次）作為床。僧肇（僧人）說：『四』是爲了比擬四方。禪以安樂為根本道理，是床的象徵。

從清凈的生命中產生。

僧肇說：四禪的高床是修習清凈生命所成就的。僧人說：清凈的生命是禪的巧妙功用。

以廣博的聞法增長智慧，作為自我覺醒的聲音。

鳩摩羅什（Kumārajīva，佛教翻譯家）說：前面說了床，就想到睡眠和安寢。安寢就有了覺醒的方法。所以接著說音樂。外國的貴人在睡覺時，要先命令樂人準備。當光明出現時，就輕輕地演奏音樂，然後才醒來。現在用多聞佛法的聲音來喚醒他的禪定睡眠。僧肇說：外國的諸王在要起床的時候演奏絲竹樂。自我覺醒的菩薩安睡在四禪中，通過多聞佛法來覺醒。僧人說：外國的貴人在要醒來的時候，用音樂來喚醒自己。這就是從聽聞而領悟的含義。

以甘露法作為食物。

鳩摩羅什說：諸天將各種名貴的藥物放入海中，用寶山來摩擦它們，使之成為甘露。吃了它就能成仙，被稱為不死藥。佛法中用涅槃（Nirvana，佛教術語，指解脫）的甘露使生死永遠斷絕，這是真正的不死藥。也有人說，劫初時大地的味道是甘甜的，吃了它就能長生。佛法中用實相的甘露來滋養慧命，這是真正的甘露食物。僧人說：天人的食物是甘露的味道，吃了它能長壽，所以被稱為不死食物。涅槃是不死的法，所以用它來比喻。

以解脫的滋味作為飲料。

鳩摩羅什說：滋味有四種：一是出家離開五欲（五種感官慾望），二是修行禪定離開憒亂煩惱，三是智慧離開妄想，四是涅槃離開生死。也有兩種解脫：一是解脫煩惱，二是解脫障礙。也有人說，愛慾的本性是無漏的，稱為渴。愛慾斷絕就能得到解脫。解脫止息了愛慾的渴求，所以稱為飲料。四種滋味也能去除愛慾的渴求，所以作為飲料。僧肇說：用無漏的甘露來充滿他的身體，用八解脫法（Eight Deliverances）的飲料來滋潤他的身心。僧人說

【English Translation】 English version Wood is the bed. Because the lower realms are full of poison and evil, the Bodhisattva uses the four Dhyanas (four levels of Buddhist meditation) as a bed. Sengzhao (a monk) said: 'Four' is to symbolize the four directions. Dhyana takes peace and joy as its fundamental principle, which is the symbol of a bed.

Born from a pure life.

Sengzhao said: The high bed of the four Dhyanas is achieved by cultivating a pure life. The monk said: Pure life is the skillful function of Dhyana.

Increasing wisdom through extensive learning of the Dharma, as the sound of self-awakening.

Kumārajīva (Buddhist translator) said: Having spoken of the bed, one thinks of sleep and peaceful rest. Peaceful rest then has a method of awakening. Therefore, music is mentioned next. When foreign nobles sleep, they first order the musicians to prepare. When light appears, they gently play music, and then they awaken. Now, the sound of extensively learning the Dharma is used to awaken his meditative sleep. Sengzhao said: When foreign kings are about to rise, they play string and bamboo music. The self-awakened Bodhisattva sleeps peacefully in the four Dhyanas, and awakens through extensive learning of the Dharma. The monk said: When foreign nobles are about to awaken, they use music to awaken themselves. This is the meaning of awakening from hearing.

Taking the nectar of Dharma as food.

Kumārajīva said: The gods put various precious medicines into the sea and rub them with a treasure mountain to make them into nectar. Eating it allows one to become an immortal, called the elixir of immortality. In the Buddha-dharma, the nectar of Nirvana (Buddhist term for liberation) is used to eternally cut off birth and death, which is the true elixir of immortality. Some also say that the taste of the earth at the beginning of the kalpa (cosmic cycle) is sweet, and eating it allows one to live forever. In the Buddha-dharma, the nectar of true reality nourishes the wisdom-life, which is the true nectar food. The monk said: The food of the gods is the taste of nectar, and eating it allows one to live long, so it is called immortal food. Nirvana is the undying Dharma, so it is used as a metaphor.

Taking the taste of liberation as a beverage.

Kumārajīva said: There are four kinds of taste: first, leaving the five desires (five sensory desires) by leaving home; second, leaving confusion and afflictions by practicing Dhyana; third, leaving delusions with wisdom; and fourth, leaving birth and death with Nirvana. There are also two kinds of liberation: first, liberation from afflictions; and second, liberation from obstacles. Some also say that the nature of desire is without outflows, called thirst. When desire is cut off, one can attain liberation. Liberation stops the thirst of desire, so it is called a beverage. The four tastes can also remove the thirst of desire, so they are used as a beverage. Sengzhao said: Filling his body with the nectar without outflows, and nourishing his mind and body with the beverage of the Eight Deliverances. The monk said

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。愛為縛之本。以無厭為懷。若渴之須水則大苦矣。若解脫之者以無渴愛為漿。無苦為味也。

凈心以澡浴。

什曰。心凈則無染。無染即為浴。亦名游八解也。生曰。凈於心垢為澡浴也。

戒品為涂香。

什曰。凈戒除穢不假香也。肇曰。凈心為澡浴之水。戒具為涂身之香。生曰。戒在形而外勛為涂身香也。

摧滅煩惱賊。

什曰。煩惱有二種斷。一遮斷。二永斷。摧滅遮斷也。下降伏四魔永斷也。上說資養四體。體既平健則廣興事業。自此已下是說其事業。生曰。自此已下明其有所云為。

勇健無能逾降伏四種魔勝幡建道場。

什曰。外國破敵得勝則豎勝幡。道場降魔亦表其勝相也。肇曰。外國法戰諍破敵立幡以表勝。菩薩摧煩惱賊降四魔怨乃立道場建勝相也。

雖知無起滅示彼故有生悉現諸國土如日無不見。

肇曰。知無起滅則得法身。無復生分。為彼有生。故無往不見。自此已下盡嘆菩薩變應之德。以法為家故其能若此。

供養於十方無量億如來諸佛及己身無有分別想。

肇曰。未嘗覺彼己之異也。

雖知諸佛國及與眾生空而常修凈土教化于群生。

肇曰。知空不捨有。所以常處中。

諸有眾生類形聲及威儀

【現代漢語翻譯】 現代漢語譯本：愛是束縛的根本，以永不滿足的慾望爲念，就像口渴的人需要水一樣，非常痛苦。如果想要解脫，就要以沒有渴愛作為飲料，沒有痛苦作為滋味。

用清凈的心來洗浴。

鳩摩羅什（Kumārajīva）：心清凈就沒有污染，沒有污染就是洗浴，也叫做游於八解脫。僧肇（Sengzhao）：清凈心中的污垢就是洗浴。

持戒品德作為涂香。

鳩摩羅什（Kumārajīva）：清凈的戒律能夠去除污穢，不需要藉助香。僧肇（Sengzhao）：清凈的心是洗浴的水，具足戒律是涂身的香。僧肇（Sengzhao）：戒律在外在行為上，其功勛就像涂身的香。

摧毀消滅煩惱賊。

鳩摩羅什（Kumārajīva）：煩惱有兩種斷除方式，一是遮斷，二是永斷。摧滅是遮斷。下降伏四魔是永斷。上面說的是資養身體，身體既然平安健康，就可以廣泛興辦事業。從這裡以下是說他的事業。僧肇（Sengzhao）：從這裡以下說明他有所作為。

勇猛強健，沒有人能夠超越，降伏四種魔，豎立勝利的旗幟，建立道場。

鳩摩羅什（Kumārajīva）：外國戰勝敵人就會豎立勝利的旗幟。道場降伏魔也表示勝利的景象。僧肇（Sengzhao）：外國的法戰，戰勝敵人就立旗幟來表示勝利。菩薩摧毀煩惱賊，降伏四魔怨，就建立道場，樹立勝利的景象。

雖然知道沒有生起和滅亡，但爲了他們而示現好像有生，完全顯現在各個國土，就像太陽一樣無處不見。

僧肇（Sengzhao）：知道沒有生起和滅亡就得到法身，不再有生死的束縛。爲了那些有生的人，所以無處不見。從這裡以下都是讚歎菩薩變化應化的功德。因為以法為家，所以他的能力才能這樣。

供養十方無量億的如來（Tathāgata），諸佛以及自身，沒有分別的想法。

僧肇（Sengzhao）：未曾覺得彼此的差異。

雖然知道諸佛國土以及眾生是空性的，但常常修習清凈的國土，教化眾生。

僧肇（Sengzhao）：知道空性而不捨棄有，所以常常處於中道。

所有眾生，他們的形體、聲音和威儀

【English Translation】 English version: Love is the root of bondage, cherishing insatiable desires. Like a thirsty person needing water, it is great suffering. If one seeks liberation, one should take the absence of craving as drink and the absence of suffering as flavor.

Use a pure mind for bathing.

Kumārajīva: A pure mind is without defilement; being without defilement is bathing. It is also called wandering in the eight liberations. Sengzhao: Purifying the defilements of the mind is bathing.

Moral discipline (Śīla) as fragrant ointment.

Kumārajīva: Pure precepts remove filth without the need for fragrance. Sengzhao: A pure mind is the water for bathing, and complete precepts are the fragrant ointment for the body. Sengzhao: Precepts are in external behavior, and their merit is like fragrant ointment for the body.

Destroy and annihilate the thieves of afflictions (Kleśas).

Kumārajīva: There are two ways to eliminate afflictions: one is temporary suppression, and the other is permanent eradication. Destruction is temporary suppression. Subduing the four Māras is permanent eradication. The above speaks of nourishing the body; since the body is peaceful and healthy, one can extensively undertake activities. From here onwards, it speaks of his activities. Sengzhao: From here onwards, it clarifies what he does.

Brave and strong, no one can surpass, subduing the four kinds of Māras, erecting the victory banner, establishing the Maṇḍala.

Kumārajīva: In foreign countries, when they defeat the enemy, they erect a victory banner. The Maṇḍala subduing Māras also signifies the appearance of victory. Sengzhao: In foreign countries, in legal battles, defeating the enemy involves erecting a banner to signify victory. Bodhisattvas destroy the thieves of afflictions, subdue the four Māras, and then establish the Maṇḍala, erecting the appearance of victory.

Although knowing there is no arising or ceasing, they manifest as if there is birth for their sake, fully appearing in all lands, like the sun that is seen everywhere.

Sengzhao: Knowing there is no arising or ceasing, one attains the Dharma body (Dharmakāya), no longer having the share of birth. For those who have birth, therefore, they are seen everywhere. From here onwards, it is all praise for the virtues of the Bodhisattva's transformations and responses. Because they take the Dharma as their home, their abilities are like this.

Making offerings to countless billions of Tathāgatas in the ten directions, to all Buddhas and to oneself, without any discriminating thoughts.

Sengzhao: Never perceiving the difference between self and others.

Although knowing that the Buddha lands and sentient beings are empty (Śūnyatā), they constantly cultivate pure lands, teaching and transforming sentient beings.

Sengzhao: Knowing emptiness without abandoning existence, therefore, they constantly abide in the Middle Way.

All sentient beings, their forms, sounds, and demeanor

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無畏力菩薩一時能盡現覺知眾魔事而示隨其行以善方便智隨意皆能現或示老病死。

什曰。如佛欲化弗迦沙王。故現作老比丘。亦如四城門所化比也。

成就諸群生了知如幻化通達無有閡或現劫盡燒天地皆洞然眾生有常想照令知無常。

什曰。或實燒或不實燒。不實燒者。二日乃至三四日出時。眾生見燒相即悟無常。還攝不燒也。

無數億眾生俱來請菩薩一時到其舍化令向佛道經書禁咒術工巧諸伎藝盡現行此事饒益諸群生世間眾道法悉于中出家。

什曰。以同習相感先同而後乖也。出家人有德為物所宗。故現入出家修德引物也。

因以解人惑而不墮邪見。

肇曰。九十六種皆出家求道。隨其出家欲解其惑。不同其見也。

或作日月天。

什曰。劫初時未有日月亦未有眾生。幽冥處初不見日月。故為作日月令得照明也。

梵王世界主或時作地水或復作風火。

什曰。劫初地未成。以神力令六方風來吹水結而成地。或見人入海船欲沒時。為化作地令得安隱。至須水火風處。皆應其所求也。或化作或以身作也。食及藥中亦如是也。肇曰。遇海漂人則變身為地。水火風皆隨彼所須而自變形也。

劫中有疾疫現作諸藥草。

什曰。或令除病或

【現代漢語翻譯】 現代漢語譯本 無畏力菩薩能隨時完全覺察眾魔之事，並示現隨順他們的行為，以善巧方便的智慧，隨意都能示現各種形象，或者示現衰老、疾病、死亡。

鳩摩羅什（什曰）解釋說：『例如佛陀想要教化弗迦沙王（弗迦沙王），所以示現為年老的比丘。也像四城門所教化的那樣。』

成就各種眾生，了知一切如幻化一般，通達一切沒有阻礙；或者示現劫末天地焚燒，一切都洞然，眾生有常存的妄想，菩薩就照亮他們，讓他們知道無常的道理。

鳩摩羅什（什曰）解釋說：『或者真的焚燒，或者不是真的焚燒。不是真的焚燒，是指二日乃至三四日同時出現時，眾生見到焚燒的景象，就領悟到無常的道理，然後菩薩就收攝神通，不再焚燒。』

無數億的眾生同時前來邀請菩薩，菩薩一時都到他們的住所，教化他們走向佛道。經書、禁咒、技術、工巧等各種技藝，都全部示現並實行，用這些來饒益各種眾生，世間各種道法，都從中產生。

鳩摩羅什（什曰）解釋說：『以相同的習性相互感應，先相同而後產生差異。出家人有德行，被人們所尊敬。所以菩薩示現進入出家人的行列，修習德行來引導人們。』

因此解除人們的迷惑，而不墮入邪見。

僧肇（肇曰）解釋說：『九十六種外道都出家求道，菩薩隨順他們出家的意願，來解除他們的迷惑，但不同意他們的見解。』

或者化作日月天。

鳩摩羅什（什曰）解釋說：『劫初的時候，還沒有日月，也沒有眾生。幽暗的地方最初看不見日月，所以菩薩為他們化作日月，讓他們得到光明。』

或者化作梵王（梵王）世界的統治者，或者有時化作地、水，或者又化作風、火。

鳩摩羅什（什曰）解釋說：『劫初的時候，大地還沒有形成，菩薩用神力讓六方之風吹來，吹動水而結成大地。或者看見有人在海上漂流，船要沉沒的時候，就變化成陸地，讓他們得到安穩。到需要水、火、風的地方，都應和他們所求的。或者變化出來，或者用身體變化出來。食物和藥物中也是這樣。』僧肇（肇曰）解釋說：『遇到在海上漂流的人，就變化身體為陸地，水、火、風都隨著他們所需要的而自己變形。』

劫中有疾病瘟疫，菩薩就示現為各種藥草。

鳩摩羅什（什曰）解釋說：『或者使疾病消除，或者

【English Translation】 English version The Bodhisattva of Fearless Power can instantly and completely perceive the affairs of all demons, and manifest actions in accordance with them, using skillful and expedient wisdom to manifest various forms at will, or manifest old age, sickness, and death.

Kumarajiva (Shi Yue) explained: 'For example, when the Buddha wanted to teach King Phukkasa (弗迦沙王), he manifested as an old Bhikkhu. It is also like the transformations at the four city gates.'

Accomplishing all sentient beings, knowing everything is like an illusion, understanding everything without hindrance; or manifesting the burning of heaven and earth at the end of a kalpa, everything is clearly visible, sentient beings have the delusion of permanence, the Bodhisattva illuminates them, letting them know the principle of impermanence.

Kumarajiva (Shi Yue) explained: 'Either it is a real burning, or it is not a real burning. Not a real burning means that when two or even three or four suns appear at the same time, sentient beings see the scene of burning and realize the principle of impermanence, then the Bodhisattva withdraws the supernatural power and no longer burns.'

Countless billions of sentient beings simultaneously invite the Bodhisattva, and the Bodhisattva instantly goes to their residences, teaching them to walk the path of the Buddha. Sutras, incantations, techniques, crafts, and various skills are all manifested and practiced, using these to benefit all sentient beings, and all worldly doctrines arise from them.

Kumarajiva (Shi Yue) explained: 'With the same habits, they resonate with each other, first being the same and then becoming different. Monastics have virtue and are respected by people. Therefore, the Bodhisattva manifests entering the ranks of monastics, cultivating virtue to guide people.'

Therefore, dispel people's confusion without falling into wrong views.

Sengzhao (Zhao Yue) explained: 'The ninety-six kinds of heretics all leave home to seek the Way, and the Bodhisattva follows their wish to leave home to dispel their confusion, but does not agree with their views.'

Or transform into the Sun and Moon Devas (日月天).

Kumarajiva (Shi Yue) explained: 'At the beginning of the kalpa, there were no sun and moon, nor were there sentient beings. In the dark places, the sun and moon were not initially visible, so the Bodhisattva transformed into the sun and moon for them, allowing them to obtain light.'

Or transform into the ruler of the Brahma (梵王) world, or sometimes transform into earth, water, or also transform into wind, fire.

Kumarajiva (Shi Yue) explained: 'At the beginning of the kalpa, the earth had not yet formed, the Bodhisattva used divine power to let the winds from the six directions blow, blowing the water and forming the earth. Or seeing someone drifting at sea, the boat about to sink, they transform into land, allowing them to obtain peace. To the places where water, fire, and wind are needed, they all respond to what they seek. Either transforming or transforming with the body. It is the same in food and medicine.' Sengzhao (Zhao Yue) explained: 'Encountering people drifting at sea, they transform their body into land, water, fire, and wind all changing shape according to what they need.'

In the kalpa, there are diseases and plagues, and the Bodhisattva manifests as various medicinal herbs.

Kumarajiva (Shi Yue) explained: 'Either causing diseases to be eliminated, or

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得昇仙。因而化之使入正道。外國有奇妙藥草。或似人形或似象馬形。似象馬者有人乘之徑凌虛而去。或但見聞此藥眾病即消也。

若有服之者除病消眾毒劫中有饑饉現身作飲食先救彼飢渴卻以法語人。

肇曰。菩薩法身於何不為。或為藥草令服者病除。或為飲食令飢渴者得飽滿。

劫中有刀兵為之起慈悲。

什曰。將來世劫盡時。刀兵起人壽十歲。婆須蜜從忉利天下生王家作太子。化眾人言。我等祖父壽命極長。以今瞋恚無慈故致此短壽。是故汝等當行慈心。眾人從命噁心漸薄。此後生子壽二十歲。如是轉續至彌勒時八萬四千歲也。

化彼諸眾生令住無諍地若有大戰陣立之以等力菩薩現威勢降伏使和安。

什曰。兩陣相對助其弱者。二眾既均無相勝負。因是彼此和安矣。

一切國土中諸有地獄處輒往到于彼勉濟其苦惱一切國土中畜生相食啖皆現生於彼為之作利益。

什曰。如過去世時人無禮義。欲殘害長老。猴象及鳥推敬長老。令人修善咸相和須。如大智度論中說。

示受於五欲亦復現行禪令魔心憒亂不能得其便。

肇曰。欲言行禪復受五欲。欲言受欲復現行禪。莫測其變。所以憒亂也。

火中生蓮華是可謂希有在欲而行禪希有亦如是。

【現代漢語翻譯】 現代漢語譯本 得以昇天成仙。因此感化他們，使他們進入正道。外國有奇妙的藥草，有的像人形，有的像象馬形。像象馬形的藥草，有人騎乘它，直接升到空中而去。或者只是聽到或見到這種藥草，各種疾病就立刻消失。

如果有人服用這種藥草，就能消除疾病和各種毒害。在劫難中有饑荒時，菩薩會化現自身為食物和飲水，先拯救那些飢渴的人，然後用佛法教化他們。

肇法師說：菩薩的法身無所不在，無所不能。有時化為藥草，讓服用的人消除疾病；有時化為食物和飲水，讓飢渴的人得到飽足。

在劫難中有刀兵災禍時，菩薩會生起慈悲心。

鳩摩羅什法師說：在未來的劫難末期，刀兵災禍興起，人的壽命只有十歲。婆須蜜（Vasumitra）從忉利天（Trayastrimsa Heaven）下生到人間，在王家做太子。他教化眾人說：『我們的祖父輩壽命極長，因為現在的人充滿嗔恨，沒有慈悲心，才導致如此短的壽命。』所以你們應當行慈悲心。眾人聽從他的教誨，惡念漸漸減少。此後所生的孩子壽命有二十歲。這樣輾轉延續，到彌勒佛（Maitreya）出世時，人的壽命有八萬四千歲。

感化那些眾生，使他們安住在沒有爭端的地方。如果有大的戰爭，菩薩會站在平等的力量一方，展現威勢，降伏雙方，使他們和解安寧。

鳩摩羅什法師說：在兩軍對陣時，菩薩會幫助弱小的一方。兩方力量均等，沒有勝負，因此彼此和解安寧。

在一切國土中，凡是有地獄的地方，菩薩都會前往那裡，努力救濟眾生的苦惱。在一切國土中，畜生互相殘食，菩薩都會化現身形在那裡，為它們帶來利益。

鳩摩羅什法師說：例如過去世的時候，人們沒有禮義，想要殘害年長者。猴子、大象和鳥類卻推崇尊敬年長者，使人們修習善行，都能夠和睦相處。正如《大智度論》（Mahaprajnaparamita-sastra）中所說。

菩薩示現接受五欲的享樂，也示現修行禪定，使魔的心意迷惑混亂，不能夠找到可乘之機。

肇法師說：說他要修行禪定，卻又享受五欲；說他要享受五欲，卻又示現修行禪定。讓人無法測度他的變化，所以魔的心意才會迷惑混亂。

在火焰中生長出蓮花，這可以說是非常稀有的事情，在充滿慾望的環境中修行禪定，這種稀有也像這樣。

【English Translation】 English version They attain ascension to become immortals. Consequently, they transform them, guiding them onto the right path. In foreign lands, there are wondrous medicinal herbs, some resembling human figures, others resembling elephants or horses. Those resembling elephants or horses are ridden by people who ascend directly into the sky. Or merely hearing or seeing these herbs can cause all illnesses to vanish immediately.

If someone consumes these herbs, they can eliminate diseases and various poisons. During times of famine in a kalpa (aeon), they manifest themselves as food and drink, first saving those who are hungry and thirsty, and then teaching them the Dharma.

Master Zhao said: In what way does the Dharmakaya (Dharma body) of a Bodhisattva not act? Sometimes they transform into medicinal herbs, allowing those who consume them to eliminate diseases; sometimes they transform into food and drink, allowing those who are hungry and thirsty to be satisfied.

During times of war and conflict in a kalpa, they generate compassion.

Kumarajiva said: In the future, at the end of a kalpa, wars and conflicts will arise, and people's lifespans will be only ten years. Vasumitra (婆須蜜) will descend from Trayastrimsa Heaven (忉利天) and be born into a royal family as a prince. He will teach the people, saying, 'Our ancestors had extremely long lifespans, but now, because people are full of anger and lack compassion, they have such short lifespans.' Therefore, you should practice compassion. The people will follow his teachings, and their evil thoughts will gradually diminish. Thereafter, the children born will have lifespans of twenty years. In this way, it will continue until the time of Maitreya (彌勒佛), when people's lifespans will be eighty-four thousand years.

They transform those beings, causing them to dwell in a place without strife. If there is a great battle, the Bodhisattva will stand with equal strength, displaying power to subdue both sides, causing them to reconcile and be at peace.

Kumarajiva said: When two armies are facing each other, the Bodhisattva will help the weaker side. When the two sides are equal in strength, there will be no victory or defeat, and therefore they will reconcile and be at peace.

In all lands, wherever there are hells, the Bodhisattva will go there, striving to relieve the suffering of beings. In all lands, where animals devour each other, the Bodhisattva will manifest there, bringing benefit to them.

Kumarajiva said: For example, in past lives, people lacked propriety and wanted to harm the elders. Monkeys, elephants, and birds, however, respected the elders, causing people to cultivate goodness and live in harmony. As it is said in the Mahaprajnaparamita-sastra (大智度論).

The Bodhisattva demonstrates the enjoyment of the five desires, and also demonstrates the practice of meditation, causing the mind of Mara (魔) to be confused and unable to find an opportunity.

Master Zhao said: Saying that he will practice meditation, yet he enjoys the five desires; saying that he will enjoy the five desires, yet he demonstrates the practice of meditation. It is impossible to fathom his transformations, and therefore the mind of Mara is confused.

A lotus flower growing in fire, this can be said to be rare. Practicing meditation while in the midst of desires, this rarity is also like that.

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肇曰。自非靜亂齊旨者。孰能為之者也。

或現作淫女引諸好色者先以欲鉤牽后令入佛智。

肇曰。反欲以順。

或為邑中主或作商人導國師及大臣以祐利眾生諸有貧窮者現作無盡藏因以勸導之令發菩提心我心憍慢者為現大力士消伏諸貢高令住無上道。

肇曰。慢心自高如山峰不停水。菩薩現為力士服其高心。然後潤以法水。

其有恐懼者居前而慰安先施以無畏后令發道心或現離淫慾為五通仙人開導諸群生令住戒忍慈。

什曰。世無賢聖。眾生下劣不入深法。故化以戒忍也。

見須供事者現為作僮僕既悅可其意乃發以道心隨彼之所須得入于佛道以善方便力皆能給足之如是道無量。

生曰。應適無方。皆是佛之道矣。

所行無有涯智慧無邊際度脫無數眾假令一切佛于無數億劫讚歎其功德猶尚不能盡。

肇曰。其權智之道無涯無際。雖復眾聖殊勝辯猶不能盡。

誰聞如是法不發菩提心除彼不肖人癡冥無智者。

肇曰。下士聞道大而笑之。日月雖明何益瞽者。

注維摩詰經卷第七 大正藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第八

後秦釋僧肇選

入不二法門品第九

爾時維摩詰

【現代漢語翻譯】 現代漢語譯本 僧肇說：如果不是心境平和、能明辨是非的人，誰能做到這些呢？ 有時菩薩化現為引路人，先用慾望引誘那些貪戀美色的人，然後引導他們進入佛的智慧。 僧肇說：這是用順應慾望的方式來達到最終的目的。 有時菩薩化現為鄉村的管理者，有時化現為商隊的領路人，有時化現為國家的導師或大臣，以此來幫助和利益眾生。對於那些貧窮的人，菩薩化現為取之不盡的寶藏，以此來勸導他們，使他們發起菩提心。對於那些內心驕傲自滿的人，菩薩化現為大力士，消除他們的貢高我慢，使他們安住于無上的佛道。 僧肇說：驕慢之心如同高山，不能容納水。菩薩化現為大力士，是爲了降服他們高傲的心，然後用法水來滋潤他們。 對於那些心懷恐懼的人，菩薩走在他們前面安慰他們，先給予他們無畏的勇氣，然後引導他們發起求道的決心。有時菩薩化現為遠離淫慾、具有五神通的仙人，開導眾生，使他們安住于戒律、忍辱和慈悲之中。 鳩摩羅什（Kumārajīva）：世上沒有賢聖之人，眾生的根器低下，不能直接接受深奧的佛法，所以用戒律和忍辱來教化他們。 看到需要幫助的人，菩薩就化現為他們的僕人，先讓他們感到高興，然後啓發他們的道心，隨順他們的需求，使他們能夠進入佛道。菩薩以善巧方便的力量，都能滿足他們的需求。這樣的菩薩之道是無量的。 竺道生（Zhu Daosheng）說：菩薩應機施教，沒有固定的方法，這些都是佛的教導。 菩薩的所作所為沒有止境，智慧沒有邊際，度脫的眾生無數。即使所有的佛在無數億劫的時間裡讚歎菩薩的功德，也無法完全表達。 僧肇說：菩薩的權巧智慧之道沒有止境，即使是眾聖殊勝的辯才也無法完全表達。 誰聽到這樣的佛法而不發起菩提心呢？除非那些不肖之人，愚癡而沒有智慧的人。 僧肇說：下等根器的人聽到高深的佛法會嘲笑它。太陽和月亮即使光明，對於瞎子又有什麼用呢？ 《注維摩詰經》卷第七 《大正藏》第38冊 No. 1775 《注維摩詰經》 《注維摩詰經》卷第八 後秦 釋僧肇 選 入不二法門品第九 爾時，維摩詰（Vimalakirti）...

【English Translation】 English version Zhao said: If one is not of a peaceful mind and able to distinguish right from wrong, who can do these things? Sometimes, a Bodhisattva appears as a guide, first attracting those who are fond of beauty with desire, and then leading them into the wisdom of the Buddha. Zhao said: It is using compliance with desire to achieve the ultimate goal. Sometimes, a Bodhisattva appears as a village administrator, sometimes as a leader of a merchant caravan, and sometimes as a national teacher or minister, in order to help and benefit sentient beings. For those who are poor, the Bodhisattva appears as an inexhaustible treasure, in order to encourage them and cause them to generate Bodhicitta (the aspiration for enlightenment). For those who are arrogant and conceited, the Bodhisattva appears as a mighty warrior, eliminating their pride and arrogance, and causing them to abide in the supreme Buddha-way. Zhao said: An arrogant mind is like a high mountain peak that cannot hold water. The Bodhisattva appears as a mighty warrior to subdue their arrogant mind, and then nourishes them with the water of Dharma. For those who are fearful, the Bodhisattva walks ahead to comfort them, first giving them fearlessness, and then guiding them to generate the resolve to seek the Way. Sometimes, the Bodhisattva appears as a hermit with the five supernormal powers, who is detached from lust, enlightening sentient beings and causing them to abide in precepts, forbearance, and loving-kindness. Kumārajīva: There are no sages in the world, and sentient beings are of inferior capacity and cannot directly accept the profound Dharma, so they are taught with precepts and forbearance. Seeing those who need help, the Bodhisattva appears as their servant, first making them happy, and then inspiring their mind for the Way, according to their needs, so that they can enter the Buddha-way. The Bodhisattva, with skillful means, is able to satisfy their needs. Such is the immeasurable way of the Bodhisattva. Zhu Daosheng said: The Bodhisattva responds appropriately without fixed methods; these are all the teachings of the Buddha. The Bodhisattva's actions have no end, wisdom has no limit, and countless beings are liberated. Even if all the Buddhas praised the Bodhisattva's merits for countless eons, they could not fully express them. Zhao said: The Bodhisattva's expedient wisdom has no end, and even the outstanding eloquence of all the sages cannot fully express it. Who, upon hearing such Dharma, would not generate Bodhicitta? Except for those unworthy people, who are ignorant and without wisdom. Zhao said: Inferior people laugh at the profound Dharma when they hear it. Though the sun and moon are bright, what use are they to the blind? Commentary on the Vimalakirti Sutra, Volume 7 Taisho Tripitaka, Volume 38, No. 1775, Commentary on the Vimalakirti Sutra Commentary on the Vimalakirti Sutra, Volume 8 Selected by Shi Sengzhao of the Later Qin Dynasty Chapter 9: Entering the Dharma Gate of Non-Duality At that time, Vimalakirti...

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謂眾菩薩言諸仁者云何菩薩入不二法門。

什曰。有無迭用。佛法之常。前品說有。故次說空門。複次從始會以來。唯二人相對。余皆默然。今欲各顯其德。故問令盡說。亦云情惑不同。發悟有因。令各說悟。廣釋眾迷。夫勝會明宗。必以令終為美。今法坐將散。欲究其深致。廣說不二。乃盡其妙也。問曰。亦有三四乃至無量法門。云何獨說不二耶。答曰。二事少而惑淺。余門事廣而累深。二尚應破則余可知也。複次萬法之生必從緣起。緣起生法。多少不同。極其少者。要從二緣。若有一緣生。未之聞也。然則有之緣起。極於二法。二法既廢。則入于玄境。亦云二法門攝一切法門。問曰。云何不破一耶。答曰。若名數之則非一也。若以一為一。亦未離於二。遣二則一斯盡矣。複次無相之一。名假而實立。實立則體與相絕。故直置而自無也。肇曰。言為世則謂之法眾聖所由謂之門。生曰。既悟其一則眾事皆得。故一為眾事之所由也。

各隨所樂說之。

肇曰。自經始已來所明雖殊。然皆大乘無相之道。無相之道。即不可思議解脫法門。即第一義無二法門。此凈名現疾之所建。文殊問疾之所立也。凡聖道成。莫不由之。故事為篇端。談為言首。究其所歸一而已矣。然學者開心有地。受習不同。或觀生滅

【現代漢語翻譯】 現代漢語譯本：維摩詰對在場的菩薩們說：『各位仁者，菩薩如何才能進入不二法門呢？』

什曰：『有和無交替使用，是佛法的常理。前面一品講了『有』，所以接下來講『空門』。』再者，從法會開始以來，只有兩個人相對而談，其餘的人都保持沉默。現在想要各自彰顯他們的德行，所以提問讓他們充分表達。也可以說眾生的情慾迷惑不同，引發覺悟的因緣也不同，讓大家各自說出自己的領悟，廣泛地解釋眾生的迷惑。盛大的法會闡明宗旨，必定以圓滿結束為美。現在法會即將結束，想要探究其中深刻的含義，廣泛地闡述不二法門，才能窮盡其中的奧妙。』

問：『也有三四乃至無量法門，為什麼唯獨說不二法門呢？』

答：『兩種事物少而迷惑淺，其餘的法門事物多而牽累深。兩種尚且應該破除，那麼其餘的就可以知道了。』再者，萬法的產生必定從因緣生起。因緣生法，多少不同。極其少的，也要從兩種因緣。如果有一種因緣產生，沒有聽說過。既然如此，有的因緣生起，最多是兩種法。兩種法既然廢除，就進入了玄妙的境界。也可以說二法門攝盡一切法門。

問：『為什麼不破除『一』呢？』

答：『如果用名相來計數，那就不是『一』了。如果以『一』為『一』，也沒有離開『二』。捨棄『二』，那麼『一』也就窮盡了。』再者，無相的『一』，名稱是假立的，但實體是存在的。實體存在就與現象隔絕，所以直接放置而自然消亡。

肇曰：『用言語來教化世人就稱為法，眾聖所遵循的就稱為門。』

生曰：『既然領悟了『一』，那麼眾多的事情都能通達，所以『一』是眾多事情所遵循的。』

各自隨著自己所喜好的來說。

肇曰：『自從經典開始以來，所闡明的雖然不同，但都是大乘無相的道理。無相的道理，就是不可思議解脫法門，就是第一義無二法門。這是維摩詰（Vimalakirti）示疾所建立的，文殊（Manjusri）問疾所確立的。凡夫成聖，沒有不由此的。所以把這件事作為篇章的開端，把這個談論作為言語的開始，探究它最終的歸宿，就是『一』而已。然而學者開啟心智的地方不同，接受和學習也不同，有的人觀察生滅。

【English Translation】 English version: Vimalakirti said to all the Bodhisattvas present: 'Virtuous ones, how does a Bodhisattva enter the non-dual Dharma door?'

Shi said: 'The alternating use of existence and non-existence is the constant principle of the Buddha-dharma. The previous chapter spoke of 'existence,' so the next speaks of the 'door of emptiness.' Furthermore, since the beginning of the assembly, only two people have spoken to each other, while the rest have remained silent. Now, wanting to manifest their respective virtues, he asks them to express themselves fully. It can also be said that the emotional delusions of sentient beings are different, and the causes for arousing enlightenment are also different, allowing each to speak of their own understanding, and broadly explain the delusions of sentient beings. A grand assembly clarifying the purpose must end beautifully. Now that the Dharma assembly is about to end, wanting to explore its profound meaning, and broadly expound the non-dual Dharma door, one can exhaust its mysteries.'

Question: 'There are also three, four, and even countless Dharma doors, why only speak of the non-dual Dharma door?'

Answer: 'Two things are few and the delusion is shallow, while the other Dharma doors have many things and deep entanglements. If two should be eliminated, then the rest can be known.' Furthermore, the arising of all dharmas must arise from conditions. The arising of dharmas from conditions differs in quantity. The least of them must come from two conditions. If it arises from one condition, it has not been heard of. Since this is the case, the arising of existence from conditions is at most two dharmas. Since the two dharmas are abolished, one enters the realm of the profound. It can also be said that the two Dharma doors encompass all Dharma doors.

Question: 'Why not eliminate 'one'?'

Answer: 'If counted by names and numbers, then it is not 'one.' If 'one' is taken as 'one,' then it has not left 'two.' Abandoning 'two,' then 'one' is exhausted.' Furthermore, the 'one' of no-form is nominally established, but the entity is real. If the entity is real, then it is separated from the phenomenon, so it is directly placed and naturally disappears.

Zhao said: 'Using words to teach the world is called Dharma, and what the saints follow is called the door.'

Sheng said: 'Since one has realized 'one,' then many things can be understood, so 'one' is what many things follow.'

Each speaks according to what they like.

Zhao said: 'Since the beginning of the sutra, although what has been explained is different, they are all the doctrines of the Mahayana non-form. The doctrine of non-form is the inconceivable liberation Dharma door, which is the first meaning of the non-dual Dharma door. This is what Vimalakirti (Vimalakirti) established by showing illness, and what Manjusri (Manjusri) established by asking about the illness. Ordinary people become saints, and none do not come from this. Therefore, this matter is taken as the beginning of the chapter, and this discussion is taken as the beginning of the words, exploring its ultimate destination, which is only 'one.' However, the places where scholars open their minds are different, and their acceptance and learning are also different, some observe arising and ceasing.'

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。以反本或推有無以體真。或尋罪福以得一。或察身口以冥寂。其涂雖殊。其會不異。不異故取眾人之所同。以證此經之大旨也。生曰。所以無方。其道皆入不二故也。今令人人說之。以為成驗。

會中有菩薩名法自在說言諸仁者生滅為二法本不生今則無滅得此無生法忍是為入不二法門。

肇曰。滅者滅生耳。若悟無生。滅何所滅。此即無生法忍也。此菩薩因觀生滅以悟道。故說己所解。為不二法門也。下皆類爾。萬法雲云離真皆名二。故以不二為言。

德守菩薩曰我我所為二因有我故便有我所若無有我則無我所是為入不二法門。

肇曰。妙主常存我也。身及萬物我所也。我所我之有也。法既無我。誰有之者。

不眴菩薩曰。

什曰。不眴有三義。一如天。二愛敬佛身。諦觀不眴。三心無塵翳慧眼常開。

受不受為二。

什曰。受不受取相。不取相也。亦有漏五陰名為受。無漏名不受也。亦云受心不受心。如阿毗曇心說。

若法不受則不可得以不可得故無取無舍。

什曰。遣不受也。

無作。

什曰。言不復作受生業也。

無行。

什曰。心行滅也。

是為入不二法門。

肇曰。有心必有所受。有所受必有所不

【現代漢語翻譯】 現代漢語譯本： 以反觀本性或推究有無來體悟真理，或者尋求罪與福來達到統一，或者觀察身口來達到寂靜。這些途徑雖然不同，但最終的歸宿卻是一樣的。因為歸宿相同，所以選取眾人所共同認可的，來證明這部經書的大旨。僧肇說：『之所以沒有固定的方法，是因為所有的道路都能進入不二的境界。』現在讓每個人都來說說自己的理解，以此來驗證。 會中有一位菩薩名叫法自在（Dharma-svatantra），他說：『諸位仁者，生滅是二法。本來沒有生，現在也就沒有滅。證得這無生法忍（anutpattika-dharma-ksanti），就是進入不二法門。』 僧肇說：『滅，是滅掉生。如果領悟到無生，滅又滅什麼呢？這就是無生法忍。』這位菩薩因為觀察生滅而悟道，所以說自己所理解的，作為不二法門。下面的菩薩都是這樣。萬法，離開真如都叫做二，所以用不二來表達。 德守（Gunaraksa）菩薩說：『我與我所是二。因為有我，所以便有我所。如果沒有我，就沒有我所。這就是進入不二法門。』 僧肇說：『妙主（adhyatman）常存，就是我。身及萬物，就是我所。我所，是屬於我的。法既然沒有我，誰擁有它呢？』 不眴（Animiṣa）菩薩說： 鳩摩羅什（Kumarajiva）說：『不眴有三重含義：一像天一樣清凈，二愛敬佛身，專注觀看而不眨眼，三內心沒有塵埃遮蔽，智慧之眼常開。』 受與不受是二。 鳩摩羅什說：『受與不受，是取相與不取相。也有有漏的五陰（skandha）名為受，無漏的名為不受。也可以說受心與不受心。如阿毗曇心論所說。』 如果法不受，就不可得。因為不可得，所以沒有取也沒有舍。 鳩摩羅什說：『這是捨棄不受。』 無作。 鳩摩羅什說：『意思是說不再造作受生的業。』 無行。 鳩摩羅什說：『心行滅盡。』 這就是進入不二法門。 僧肇說：『有心必定有所受，有所受必定有所不受。

【English Translation】 English version: To realize the truth, one can either reflect on one's original nature or investigate existence and non-existence. Alternatively, one can seek out sin and merit to attain unity, or observe body and speech to achieve tranquility. Although these paths are different, their ultimate destination is the same. Because the destinations are the same, we choose what is commonly accepted by everyone to prove the main purpose of this sutra. Sengzhao said: 'The reason why there is no fixed method is because all roads can enter the realm of non-duality.' Now let everyone speak their understanding to verify it. In the assembly, there was a Bodhisattva named Dharma-svatantra (法自在, Freedom of Dharma), who said: 'Virtuous ones, birth and death are two dharmas. Originally there is no birth, so now there is no death. Attaining this Anutpattika-dharma-ksanti (無生法忍, forbearance of non-arising of dharmas) is entering the gate of non-duality.' Sengzhao said: 'Extinction is the extinction of birth. If one understands non-birth, what is there to extinguish? This is Anutpattika-dharma-ksanti.' This Bodhisattva realized the Tao by observing birth and death, so he spoke of his understanding as the gate of non-duality. The Bodhisattvas below are similar. All dharmas, apart from Suchness (真如), are called duality, so non-duality is used to express it. The Bodhisattva Gunaraksa (德守, Guarding Virtue) said: 'I and what belongs to me are two. Because there is 'I', there is what belongs to 'I'. If there is no 'I', there is nothing that belongs to 'I'. This is entering the gate of non-duality.' Sengzhao said: 'The wonderful master (adhyatman, 妙主) always exists, that is 'I'. The body and all things are what belong to 'I'. What belongs to 'I' is what 'I' possess. Since the Dharma has no 'I', who possesses it?' The Bodhisattva Animiṣa (不眴, Unblinking) said: Kumarajiva (鳩摩羅什) said: 'Animiṣa has three meanings: first, like the sky, pure; second, loving and respecting the Buddha's body, watching attentively without blinking; third, the mind has no dust obscuring it, and the eye of wisdom is always open.' Acceptance and non-acceptance are two. Kumarajiva said: 'Acceptance and non-acceptance are grasping at characteristics and not grasping at characteristics. Also, the five skandhas (五陰) with outflows are called acceptance, and those without outflows are called non-acceptance. It can also be said that it is accepting mind and non-accepting mind, as the Abhidhamma (阿毗曇) heart says.' If a dharma is not accepted, then it cannot be obtained. Because it cannot be obtained, there is neither taking nor abandoning. Kumarajiva said: 'This is abandoning non-acceptance.' Non-action. Kumarajiva said: 'It means no longer creating karma that leads to rebirth.' Non-practice. Kumarajiva said: 'The activity of the mind ceases.' This is entering the gate of non-duality. Sengzhao said: 'If there is a mind, there must be something accepted; if there is something accepted, there must be something not accepted.'

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受。此為二也。若悟法本空。二俱不受。則無得無行。為不二也。

德頂菩薩曰垢凈為二見垢實性。

什曰。如洗穢物。至盡乃凈。凈則盡。盡則無凈也。

則無凈相順於滅相是為入不二法門。

肇曰。凈生於垢。實性無垢。凈何所凈。

善宿菩薩曰是動是念為二。

什曰。惑心微起名為動。取相深著名爲念。始終為異耳。無取遣受也。肇曰。情發為動。想我爲念也。

不動則無念無念即無分別通達此者是為入不二法門善眼菩薩曰一相無相為二若知一相即是無相亦不取無相入于平等是為入不二法門。

肇曰。言一欲以去二。不言一也。言無慾以去有。不言無也。而惑者聞一。則取一相。聞無則取無相。故有二焉。

妙臂菩薩曰。

什曰。以施報故。手能出無盡寶物。如五河流。故名妙臂也。

菩薩心聲聞心為二觀心相空如幻化者無菩薩心無聲聞心是為入不二法門弗沙菩薩曰。

什曰。二十八宿中鬼星名也。生時所值宿。因以為名也。肇曰。弗沙星名也。菩薩因以為字焉。

善不善為二。

什曰。一切有漏善心。及善身口業。無漏乃至涅槃名為善。一切煩惱所作身口業名不善也。

若不起善不善入無相際而通達者是為入

【現代漢語翻譯】 現代漢語譯本：受。這是二。如果領悟到法的本質是空，兩者都不接受，那就無所得也無所行，這就是不二之法。

德頂菩薩說：『垢』和『凈』是二種見解，『垢』的實性本空。

鳩摩羅什（Kumārajīva）說：就像清洗污穢之物，直到完全乾凈，乾淨就是污穢的盡頭，污穢的盡頭就沒有乾淨可言了。

沒有凈的表相順應于滅的表相，這就是進入不二法門。

僧肇說：凈產生於垢，實性中沒有垢，凈又從何而來呢？

善宿菩薩說：『動』和『念』是二。

鳩摩羅什（Kumārajīva）說：迷惑的心稍微生起叫做『動』，執取表相深入牢固叫做『念』，從開始到結束是不同的。沒有取捨接受。僧肇說：情感發動叫做『動』，想像有『我』叫做『念』。

不動就沒有念，沒有念就沒有分別，通達這些就是進入不二法門。善眼菩薩說：『一相』和『無相』是二。如果知道『一相』就是『無相』，也不執取『無相』，進入平等，這就是進入不二法門。

僧肇說：說『一』是爲了去除『二』，但不是在說『一』本身。說『無』是爲了去除『有』，但不是在說『無』本身。而迷惑的人聽到『一』，就執取『一相』；聽到『無』，就執取『無相』，所以就有了『二』。

妙臂菩薩說：

鳩摩羅什（Kumārajīva）說：因為佈施的果報，手能涌出無盡的寶物，像五條河流一樣，所以叫做『妙臂』。

菩薩心和聲聞心是二。觀察心的相狀是空，如同幻化，就沒有菩薩心，也沒有聲聞心，這就是進入不二法門。弗沙菩薩說：

鳩摩羅什（Kumārajīva）說：二十八星宿中的鬼星的名字。出生時所遇到的星宿，因此作為名字。僧肇說：弗沙是星的名字，菩薩因此作為字。

『善』和『不善』是二。

鳩摩羅什（Kumārajīva）說：一切有漏的善心，以及善的身口業，無漏乃至涅槃叫做『善』。一切煩惱所作的身口業叫做『不善』。

如果不生起善和不善，進入無相的境界而通達，這就是進入不二法門。

【English Translation】 English version: Acceptance. This is duality. If one realizes that the essence of Dharma is emptiness, neither is accepted. Then there is neither attainment nor practice, which is non-duality.

Bodhisattva Virtue-Peak said: 'Defilement' and 'purity' are dualistic views; the true nature of 'defilement' is emptiness.

Kumārajīva said: It is like washing filthy things until they are completely clean. Cleanliness is the end of filth; the end of filth means there is no cleanliness.

Having no aspect of purity in accordance with the aspect of cessation is entering the gate of non-duality.

Sengzhao said: Purity arises from defilement; in true nature there is no defilement. From where does purity purify?

Bodhisattva Good-Dwelling said: 'Movement' and 'thought' are duality.

Kumārajīva said: The subtle arising of a deluded mind is called 'movement'; deeply and firmly grasping at appearances is called 'thought'. Beginning and end are different. There is no acceptance or rejection. Sengzhao said: Emotions arising are called 'movement'; imagining 'self' is called 'thought'.

Without movement, there is no thought; without thought, there is no discrimination. Understanding this is entering the gate of non-duality. Bodhisattva Good-Eye said: 'One aspect' and 'no aspect' are duality. If one knows that 'one aspect' is 'no aspect', and does not grasp at 'no aspect', entering into equality, this is entering the gate of non-duality.

Sengzhao said: Speaking of 'one' is to remove 'two', but it is not speaking of 'one' itself. Speaking of 'no' is to remove 'existence', but it is not speaking of 'no' itself. But those who are deluded, upon hearing 'one', grasp at the aspect of 'one'; upon hearing 'no', grasp at the aspect of 'no', thus there is duality.

Bodhisattva Wonderful-Arm said:

Kumārajīva said: Because of the karmic reward of giving, the hand can produce endless treasures, like five rivers, therefore it is called 'Wonderful-Arm'.

The Bodhisattva-mind and the Śrāvaka-mind are duality. Observing the aspect of the mind as empty, like an illusion, there is no Bodhisattva-mind, no Śrāvaka-mind. This is entering the gate of non-duality. Bodhisattva Pushya said:

Kumārajīva said: It is the name of the demon star among the twenty-eight constellations. The constellation encountered at birth is taken as the name. Sengzhao said: Pushya is the name of a star; the Bodhisattva uses it as a courtesy name.

'Good' and 'not-good' are duality.

Kumārajīva said: All wholesome minds with outflows, and wholesome actions of body and speech, without outflows, even up to Nirvāṇa, are called 'good'. All actions of body and speech done by afflictions are called 'not-good'.

If one does not arise with good or not-good, entering the realm of no-aspect and understanding, this is entering the gate of non-duality.

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不二法門師子菩薩曰罪福為二。

什曰。三界煩惱。煩惱相應。及煩惱所作身口業盡名罪。一切有漏善。盡名為福。

若達罪性則與福無異以金剛慧決了此相。

什曰。金剛置地。下至地際。然後乃止。實相慧要盡法性。然後乃止也。肇曰。金剛慧實相慧也。

無縛無解者是為入不二法門師子意菩薩曰。

什曰。師子度水。要截流直度。曲則不度。此大士以實智慧。深入諸法。直過彼岸。故藉以為名也。

有漏無漏為二若得諸法等則不起漏不漏想不著于相亦不住無相是為入不二法門凈解菩薩曰有為無為為二若離一切數則心如虛空以清凈慧無所閡者是為入不二法門那羅延菩薩曰世間出世間為二。

什曰。世間三界也。出世間。一切無漏有為道品法也。

世間性空即是出世間于其中不入不出。

什曰。出義生於入也。無入生死故。無出世間也。

不溢。

什曰。梵本云流也。

不散。

肇曰。夫有入則有出。有出必有溢。有溢必有散。此俗中之常數。

是為入不二法門善意菩薩曰生死涅槃為二。

什曰。上言無為。三無為也。今明究竟涅槃也。

若見生死性則無生死無縛無解不然不滅如是解者是為入不二法門。

【現代漢語翻譯】 現代漢語譯本 不二法門，師子菩薩說罪與福是對立的二元。

鳩摩羅什（Kumārajīva）解釋說：『三界（Trailokya）的煩惱，與煩惱相應的行為，以及由煩惱所產生的身口意之業，都可稱為罪。一切有漏的善行，都可稱為福。』

如果通達罪的本性，那麼罪與福就沒有差別，用金剛般的智慧徹底明瞭這種相。

鳩摩羅什（Kumārajīva）解釋說：『金剛置於地上，一直穿透到地底才會停止。實相慧也要窮盡法性才會停止。』僧肇（Sengzhao）說：『金剛慧就是實相慧。』

沒有束縛，沒有解脫，這就是進入不二法門。師子意菩薩說：

鳩摩羅什（Kumārajīva）解釋說：『師子過河，要截斷水流直接過去，繞彎就不過去。這位大士用真實的智慧，深入諸法，直接到達彼岸，所以借用師子來命名。』

有漏與無漏是對立的二元。如果能夠理解諸法平等，就不會產生有漏或無漏的想法，不執著于相，也不住在無相，這就是進入不二法門。凈解菩薩說：有為與無為是對立的二元。如果能遠離一切數量的執著，那麼心就像虛空一樣，用清凈的智慧沒有任何阻礙，這就是進入不二法門。那羅延菩薩說：世間與出世間是對立的二元。

鳩摩羅什（Kumārajīva）解釋說：『世間指三界（Trailokya）。出世間指一切無漏的有為道品之法。』

世間的本性是空，就是出世間，對於世間和出世間，不入也不出。

鳩摩羅什（Kumārajīva）解釋說：『出是從入產生的。沒有進入生死，所以沒有出離世間。』

不溢出。

鳩摩羅什（Kumārajīva）解釋說：『梵文字作「流」。』

不消散。

僧肇（Sengzhao）說：『有入就有出，有出必有溢，有溢必有散，這是世俗中的常理。』

這就是進入不二法門。善意菩薩說：生死與涅槃是對立的二元。

鳩摩羅什（Kumārajīva）解釋說：『上面說的無為，指三種無為。現在說明究竟涅槃。』

如果能見到生死的本性，那麼就沒有生死，沒有束縛，沒有解脫，沒有生，沒有滅。這樣理解就是進入不二法門。

【English Translation】 English version The Lion Bodhisattva of the Non-Dual Dharma Door said that sin and merit are two.

Kumārajīva explained: 'The afflictions of the Three Realms (Trailokya), actions corresponding to afflictions, and the karma of body, speech, and mind produced by afflictions are all called sins. All meritorious deeds with outflows are called merits.'

If one understands the nature of sin, then there is no difference between sin and merit. Use diamond-like wisdom to thoroughly understand this aspect.

Kumārajīva explained: 'A diamond placed on the ground will only stop when it penetrates to the depths of the earth. Real mark wisdom must exhaust the nature of Dharma before it stops.' Sengzhao said: 'Diamond wisdom is real mark wisdom.'

Without bondage and without liberation, this is entering the non-dual Dharma Door. The Lion Intent Bodhisattva said:

Kumārajīva explained: 'When a lion crosses a river, it must cut through the current and go straight across; it will not go around. This great being uses true wisdom to deeply penetrate all dharmas and directly reach the other shore, so it borrows the name of a lion.'

With outflows and without outflows are two. If one can understand that all dharmas are equal, then one will not generate thoughts of with outflows or without outflows, not be attached to form, and not abide in formlessness. This is entering the non-dual Dharma Door. The Pure Understanding Bodhisattva said: Conditioned and unconditioned are two. If one can be apart from all numbers, then the mind is like empty space. Using pure wisdom without any obstruction, this is entering the non-dual Dharma Door. Narayana Bodhisattva said: Worldly and otherworldly are two.

Kumārajīva explained: 'Worldly refers to the Three Realms (Trailokya). Otherworldly refers to all meritorious deeds with outflows of the path.'

The nature of the worldly is emptiness, which is the otherworldly. Within it, there is neither entering nor exiting.

Kumārajīva explained: 'Exiting arises from entering. There is no entering into birth and death, so there is no exiting from the world.'

Not overflowing.

Kumārajīva explained: 'The Sanskrit text says "flowing."'

Not scattering.

Sengzhao said: 'If there is entering, then there is exiting; if there is exiting, then there must be overflowing; if there is overflowing, then there must be scattering. This is the constant number in the mundane world.'

This is entering the non-dual Dharma Door. The Good Intent Bodhisattva said: Birth and death and Nirvana are two.

Kumārajīva explained: 'The unconditioned mentioned above refers to the three kinds of unconditioned. Now we explain ultimate Nirvana.'

If one can see the nature of birth and death, then there is no birth and death, no bondage, no liberation, no arising, and no ceasing. Understanding in this way is entering the non-dual Dharma Door.

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肇曰。縛然生死之別名。解滅涅槃之異稱。

現見菩薩曰盡不盡為二法若究竟盡。

什曰。無常是空之初門。破法不盡。名為不盡。若乃至一念不住則無有生。無有生則生盡。生盡則畢竟空。是名為盡也。

若不盡皆是無盡相無盡相即是空空則無有盡不盡相如是入者是為入不二法門。

肇曰。有為虛偽法。無常故名盡。實相無為法。常住故不盡。若以盡為盡。以不盡為不盡。者皆二法也。若能悟盡不盡。俱無盡相者。則入一空不二法門也。

普守菩薩曰。

什曰。萬善所持。眾聖所護。故名普守焉。

我無我為二我尚不可得非我何可得。

什曰。妄見有我。解則無我。言無我為遣我耳。非復別有無我法也。

見我實性者不復起二是為入不二法門。

肇曰。非我出於我耳。見我實性者。我本自無而況非我也。

電天菩薩曰明無明為二無明實性即是明。

什曰。無明能生明。故不異於明。明由無明生。故不異於無明。無明故不可取。能生明故不可舍。明亦如是。非無明故不可離。無明生故不可取。譬如蓮華色雖嚴潔。所因不凈推其所因。心不生著也。

明亦不可取離一切數于其中平等無二者是為入不二法門。

肇曰。明慧明

【現代漢語翻譯】 現代漢語譯本 肇法師說：『縛然』是生死不同的名稱，『解滅』是涅槃不同的稱謂。 現見菩薩說：『盡』與『不盡』是兩種對立的法，如果究竟上都滅盡。 鳩摩羅什法師說：無常是通往空的最初法門，破除法但不完全破除，就叫做『不盡』。如果乃至一念都不停住，那就沒有生。沒有生，那麼生就滅盡。生滅盡，那麼就畢竟空。這就叫做『盡』啊。 如果不盡，都是無盡的相。無盡的相就是空，空就沒有盡與不盡的相。像這樣進入，就是進入不二法門。 肇法師說：有為法是虛假的法，因為無常所以叫做『盡』。實相是無為法，常住所以『不盡』。如果認為盡就是盡，認為不盡就是不盡，這些都是二法。如果能夠領悟盡與不盡，都沒有盡的相，那麼就進入一空不二法門了。 普守菩薩說： 鳩摩羅什法師說：被萬善所持，被眾聖所護，所以叫做普守。 『我』與『無我』是二，『我』尚且不可得，何況『非我』呢？ 鳩摩羅什法師說：妄想執著有我，理解了就沒有我。說『無我』是爲了遣除『我』而已，並非另外存在一個『無我』的法。 見到『我』的真實本性，就不再產生二元對立，這就是進入不二法門。 肇法師說：『非我』出於『我』。見到『我』的真實本性，『我』本來就是沒有的，何況『非我』呢？ 電天菩薩說：『明』與『無明』是二，『無明』的真實本性就是『明』。 鳩摩羅什法師說：『無明』能夠生『明』，所以不異於『明』。『明』由『無明』生，所以不異於『無明』。因為『無明』，所以不可取；因為能生『明』，所以不可舍。『明』也是這樣，因為不是『無明』，所以不可離；因為『無明』生，所以不可取。譬如蓮花，顏色雖然嚴整潔凈，但所因是不乾淨的，推究它所因，心就不產生執著了。 『明』也不可取，遠離一切數量，在其中平等沒有二元對立，這就是進入不二法門。 肇法師說：明慧明

【English Translation】 English version The Venerable Zhao said: 'Fu Ran' (縛然) [a term] is a different name for the distinction between Samsara (生死) [birth and death] , and 'Jie Mie' (解滅) [liberation and extinction] is a different term for Nirvana (涅槃) [the ultimate state of enlightenment]. The currently appearing Bodhisattva (菩薩) [enlightenment being] said: 'Exhaustion' and 'non-exhaustion' are two dharmas (法) [teachings/principles]. If they are ultimately exhausted. The Venerable Kumarajiva (鳩摩羅什) [famous translator of Buddhist texts] said: Impermanence (無常) [the state of not lasting] is the initial gateway to emptiness (空) [the absence of inherent existence]. Destroying the dharma but not completely destroying it is called 'non-exhaustion'. If even a single thought does not abide, then there is no birth. If there is no birth, then birth is exhausted. If birth is exhausted, then it is ultimately empty. This is called 'exhaustion'. If it is not exhausted, it is all the aspect of non-exhaustion. The aspect of non-exhaustion is emptiness, and emptiness has no aspect of exhaustion or non-exhaustion. Entering in this way is entering the non-dual dharma gate. The Venerable Zhao said: Conditioned dharmas (有為法) [phenomena that arise and pass away] are false dharmas. Because they are impermanent, they are called 'exhaustion'. The true aspect is the unconditioned dharma (無為法) [phenomena that do not arise or pass away], which is permanent and therefore 'non-exhaustion'. If one considers exhaustion as exhaustion and non-exhaustion as non-exhaustion, these are all dual dharmas. If one can realize that exhaustion and non-exhaustion both have no aspect of exhaustion, then one enters the one emptiness, non-dual dharma gate. The Universal Protector Bodhisattva (普守菩薩) [a bodhisattva whose name means universal protector] said: The Venerable Kumarajiva said: Held by ten thousand virtues and protected by all the sages, therefore he is called Universal Protector. 'I' and 'non-I' are two. 'I' is already unattainable, so how much more so 'non-I'? The Venerable Kumarajiva said: Delusionally seeing that there is an 'I', understanding reveals that there is no 'I'. Saying 'non-I' is merely to dispel 'I', and there is no separate dharma of 'non-I'. Seeing the true nature of 'I', one no longer gives rise to duality. This is entering the non-dual dharma gate. The Venerable Zhao said: 'Non-I' comes from 'I'. Seeing the true nature of 'I', 'I' is originally non-existent, so how much more so 'non-I'? The Lightning God Bodhisattva (電天菩薩) [a bodhisattva associated with lightning] said: 'Clarity' and 'ignorance' are two. The true nature of ignorance is clarity. The Venerable Kumarajiva said: 'Ignorance' can give rise to 'clarity', so it is not different from 'clarity'. 'Clarity' arises from 'ignorance', so it is not different from 'ignorance'. Because of 'ignorance', it cannot be grasped; because it can give rise to 'clarity', it cannot be abandoned. 'Clarity' is also like this: because it is not 'ignorance', it cannot be separated from; because 'ignorance' arises, it cannot be grasped. It is like a lotus flower, although its color is dignified and pure, its cause is impure. Investigating its cause, the mind does not give rise to attachment. 'Clarity' also cannot be grasped. Being apart from all numbers, being equal and without duality within it, this is entering the non-dual dharma gate. The Venerable Zhao said: Clarity and wisdom

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也。無明癡冥也。見無明性。即是為明。若見明為明。即是無明故不可取也。

喜見菩薩曰色色空為二色即是空非色滅空色性自空如是受想行識識空為二識即是空非識滅空識性自空于其中而通達者是為入不二法門。

肇曰。色即是空。不待色滅然後為空。是以見色異於空者。則二於法相也。

明相菩薩曰四種異空種異為二。

什曰。外道法中有五大。佛法中有四大。此四種于作法中。最大故稱為大。

四種性即是空種性如前際后際空故中際亦空若能如是知諸種性者是為入不二法門。

肇曰。四種四大也。空種空大也。此五眾生之所由生。故名種。然四大之性。無前後中。無異空大也。

妙意菩薩曰眼色為二若知眼性於色不貪不恚不癡是名寂滅如是耳聲．鼻香．舌味．身觸．意法．為二若知意性於法不貪不恚不癡是名寂滅安住其中是為入不二法門。

肇曰。存於情塵故三毒以生。若悟六情性。則於六塵。不起三毒。此寂滅之道也。

無盡意菩薩曰佈施迴向一切智為二佈施性即是迴向一切智性如是持戒忍辱精進禪定智慧迴向一切智為二智慧性即是迴向一切智性于其中入一相者是為入不二法門。

肇曰。以六度為妙因。迴向一切智者二也。若悟因果同性。入

【現代漢語翻譯】 現代漢語譯本： 也。無明是愚昧和黑暗。見到無明的本性，那就是光明。如果認為光明是光明，那就是無明，所以不可執取。

喜見菩薩說：『空和色是二。色即是空，不是色滅之後才空，而是色性本身就是空。同樣，受、想、行、識，識和空是二。識即是空，不是識滅之後才空，而是識性本身就是空。』如果能通達其中的道理，就是進入不二法門。

肇法師說：色即是空，不需要等到色滅之後才成為空。所以，如果認為色和空是不同的，那就是在法的表相上產生了分別。

明相菩薩說：『四大種（地、水、火、風）和空種（空大）是二。』

鳩摩羅什法師說：外道法中有五大（地、水、火、風、空），佛法中有四大（地、水、火、風）。這四種在造作萬法中，最為根本，所以稱為大。

『四大的本性即是空大的本性，如同前際、后際都是空，所以中際也是空。如果能夠這樣瞭解諸種的本性，就是進入不二法門。』

肇法師說：四大就是地、水、火、風四大。空種就是空大。這五種是眾生所由生的根本，所以稱為種。然而四大之性，無所謂前後中，與空大沒有區別。

妙意菩薩說：『眼和色是二。如果瞭解眼的本性，對於色不貪戀、不嗔恨、不愚癡，這就叫做寂滅。同樣，耳和聲、鼻和香、舌和味、身和觸、意和法，意和法是二。如果瞭解意的本性，對於法不貪戀、不嗔恨、不愚癡，這就叫做寂滅。安住于其中，就是進入不二法門。』

肇法師說：因為存在於情和塵中，所以三毒（貪、嗔、癡）才會產生。如果領悟了六根（眼、耳、鼻、舌、身、意）的本性，那麼對於六塵（色、聲、香、味、觸、法），就不會生起三毒。這就是寂滅的道路。

無盡意菩薩說：『佈施迴向一切智是二。佈施的本性就是迴向一切智的本性。同樣，持戒、忍辱、精進、禪定、智慧迴向一切智是二。智慧的本性就是迴向一切智的本性。』如果能于其中進入一相，就是進入不二法門。

肇法師說：以六度（佈施、持戒、忍辱、精進、禪定、智慧）為妙因，迴向一切智，這是二。如果領悟到因果同性，進入

【English Translation】 English version: 'Also. Ignorance is foolishness and darkness. Seeing the nature of ignorance is enlightenment. If you see enlightenment as enlightenment, that is ignorance, so it cannot be grasped.'

Joyful Vision Bodhisattva said: 'Emptiness and form are two. Form is emptiness; it is not that form ceases and then becomes empty, but rather the nature of form is inherently empty. Likewise, sensation, perception, volition, and consciousness; consciousness and emptiness are two. Consciousness is emptiness; it is not that consciousness ceases and then becomes empty, but rather the nature of consciousness is inherently empty.' If one can understand the principle within them, that is entering the non-dual dharma gate.

Master Zhao said: 'Form is emptiness; it does not need to wait until form ceases to become empty. Therefore, if one sees form as different from emptiness, then one is dualistic in the appearance of the Dharma.'

Brightness Sign Bodhisattva said: 'The four great elements (earth, water, fire, wind) and the element of emptiness are two.'

Kumarajiva said: 'In the non-Buddhist teachings, there are five great elements (earth, water, fire, wind, and space), while in the Buddha's teachings, there are four great elements (earth, water, fire, and wind). These four are the most fundamental in the creation of all things, so they are called great.'

'The nature of the four great elements is the nature of the great element of emptiness, just as the past and future are empty, so the present is also empty. If one can understand the nature of all elements in this way, that is entering the non-dual dharma gate.'

Master Zhao said: 'The four great elements are earth, water, fire, and wind. The element of emptiness is the great element of emptiness. These five are the basis from which all beings arise, so they are called elements. However, the nature of the four great elements has no past, present, or future, and is no different from the great element of emptiness.'

Wonderful Meaning Bodhisattva said: 'Eye and form are two. If one understands the nature of the eye, and is not greedy, hateful, or deluded towards form, this is called quiescence. Likewise, ear and sound, nose and scent, tongue and taste, body and touch, mind and dharma; mind and dharma are two. If one understands the nature of the mind, and is not greedy, hateful, or deluded towards dharma, this is called quiescence. Abiding within them is entering the non-dual dharma gate.'

Master Zhao said: 'Because one exists in emotions and defilements, the three poisons (greed, hatred, and delusion) arise. If one awakens to the nature of the six senses (eye, ear, nose, tongue, body, and mind), then towards the six objects (form, sound, scent, taste, touch, and dharma), the three poisons will not arise. This is the path of quiescence.'

Inexhaustible Intention Bodhisattva said: 'Giving and dedicating it to omniscience are two. The nature of giving is the nature of dedicating it to omniscience. Likewise, upholding precepts, patience, diligence, meditation, and wisdom, dedicating them to omniscience are two. The nature of wisdom is the nature of dedicating it to omniscience.' If one can enter into the one aspect within them, that is entering the non-dual dharma gate.

Master Zhao said: 'Taking the six perfections (giving, upholding precepts, patience, diligence, meditation, and wisdom) as the wonderful cause, and dedicating it to omniscience, these are two. If one understands that cause and effect share the same nature, entering

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於一相。乃應不二。

深慧菩薩曰是空是無相是無作為二空即無相無相即無作若空無相無作即無心意識於一解脫門即是三解脫門者是為入不二法門。

肇曰。三行雖異。然俱是無緣解脫。故無心意識也。無緣既同。即三解脫無異。

寂根菩薩曰佛法眾為二。

生曰。有相則有對。有對則為二。不繫一與三也。

佛即是法。

生曰以體法為佛。不可離法有佛也。若不離法有佛是法也。然則佛亦法矣。

法即是眾。

生曰。亦以體法為眾。

是三寶皆無為相。

肇曰。無相真智。佛寶也。實相無為。法寶也。修無為道。僧寶也。三寶雖異。皆無為相也。生曰。乖理為造。故三寶皆無為也。

與虛空等一切法亦爾能隨此行者是為入不二法門心無閡菩薩曰身身滅為二。

什曰。身五受陰也。身滅涅槃也。

身即是身滅所以者何見身實相者則不起見身及見滅身身與滅身無二無分別于其中不驚不懼者是為入不二法門。

肇曰。諸法生時空生。滅時空滅。身存身亡。亦何以異。而懷驚懼於其中乎。

上善菩薩曰身口意業為二是三業皆無作相身無作相即口無作相口無作相即意無作相是三業無作相即一切法無作相能如是隨無作慧者是為入

【現代漢語翻譯】 現代漢語譯本 於一相（唯一之相，指事物的真實本質）。乃應不二（應證不二之理）。

深慧菩薩說：『是空（一切皆空）是無相（沒有具體形態）是無作（沒有造作，自然而然）』，二空（空和無相）即無相，無相即無作。若空、無相、無作即無心意識（沒有分別心和意識活動），於一解脫門（一種通往解脫的途徑）即是三解脫門（空、無相、無作三種解脫途徑），這便是進入不二法門。

肇曰：三種修行方式雖然不同，但都是無緣解脫（不依賴任何外在條件而獲得的解脫），所以沒有心意識。無緣既然相同，那麼三種解脫就沒有差別。

寂根菩薩說：『佛法僧三寶是二。』

生曰：有相就有對立，有對立就是二。不侷限於一與三。

佛即是法。

生曰：以體證法性為佛。不能離開法而有佛。如果不離開法而有佛，那就是法。那麼，佛也就是法了。

法即是眾（僧）。

生曰：也是以體證法性為僧。

是三寶皆無為相（都是自然而然，沒有造作的）。

肇曰：無相真智（沒有具體形態的真實智慧），是佛寶。實相無為（真實存在的法性是自然而然的），是法寶。修無為道（修習自然而然的道路），是僧寶。三寶雖然不同，都是無為相。生曰：違背真理就是造作，所以三寶都是無為的。

與虛空等一切法也是這樣，能夠隨順這種修行的人，便是進入不二法門。 心無閡菩薩說：『身（身體）和身滅（身體的消亡）是二。』

什曰：身，指五受陰（色、受、想、行、識五種構成身體的要素）。身滅，指涅槃（解脫）。

身即是身滅，這是為什麼呢？見到身之實相（身體的真實本質）的人，就不會產生見身（執著于身體）以及見滅身（執著于身體的消亡）的念頭。身與滅身沒有二，沒有分別，對於其中不驚不懼的人，便是進入不二法門。

肇曰：諸法生起時，空也生起；諸法滅亡時，空也滅亡。身體存在和身體消亡，又有什麼不同呢？為什麼要對它感到驚慌恐懼呢？

上善菩薩說：『身口意業（身體的行為、口頭的言語、意念的活動）是二。』三業（身口意三業）皆無作相（都是自然而然，沒有造作的）。身無作相，那麼口也無作相；口無作相，那麼意也無作相。這三業無作相，就是一切法無作相。能夠像這樣隨順無作慧（自然而然的智慧）的人，便是進入

【English Translation】 English version In one characteristic (the single characteristic, referring to the true essence of things), one should respond without duality (to verify the principle of non-duality).

The Deep Wisdom Bodhisattva said: 'It is emptiness (everything is empty), it is no-characteristic (without specific form), it is no-action (without contrivance, natural). The two emptinesses (emptiness and no-characteristic) are identical to no-characteristic, and no-characteristic is identical to no-action. If emptiness, no-characteristic, and no-action are without mind-consciousness (without discriminating mind and conscious activity), then one liberation door (a path to liberation) is the three liberation doors (emptiness, no-characteristic, and no-action), this is entering the non-dual dharma door.'

Zhao said: 'Although the three practices are different, they are all liberation without conditions (liberation obtained without relying on any external conditions), so there is no mind-consciousness. Since the absence of conditions is the same, the three liberations are no different.'

The Still Root Bodhisattva said: 'The Buddha, Dharma, and Sangha are two.'

Sheng said: 'Where there is characteristic, there is opposition. Where there is opposition, there is duality. It is not limited to one or three.'

The Buddha is the Dharma.

Sheng said: 'To embody the Dharma-nature is to be a Buddha. One cannot have a Buddha apart from the Dharma. If there is no Buddha apart from the Dharma, then that is the Dharma. Then, the Buddha is also the Dharma.'

The Dharma is the Sangha.

Sheng said: 'Also, to embody the Dharma-nature is to be the Sangha.'

These three treasures all have the characteristic of non-action (are all natural and without contrivance).

Zhao said: 'True wisdom without characteristics is the Buddha Jewel. The true nature of reality, which is non-action, is the Dharma Jewel. Cultivating the path of non-action is the Sangha Jewel. Although the three jewels are different, they all have the characteristic of non-action.' Sheng said: 'Going against the truth is contrivance, so the three jewels are all non-action.'

All dharmas, like space, are also like this. One who can follow this practice enters the non-dual dharma door. The Heart Without Obstruction Bodhisattva said: 'The body (physical body) and the destruction of the body (the demise of the physical body) are two.'

Shih said: 'The body refers to the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness, the five elements that constitute the body). The destruction of the body refers to Nirvana (liberation).'

The body is identical to the destruction of the body. Why is this so? One who sees the true nature of the body (the true essence of the body) will not give rise to the thought of seeing the body (attachment to the body) or seeing the destruction of the body (attachment to the demise of the body). There is no duality or distinction between the body and the destruction of the body. One who is neither startled nor afraid in this regard enters the non-dual dharma door.

Zhao said: 'When all dharmas arise, emptiness also arises; when all dharmas cease, emptiness also ceases. What difference is there between the existence and destruction of the body? Why be startled and afraid of it?'

The Superior Goodness Bodhisattva said: 'The actions of body, speech, and mind (the actions of the body, verbal speech, and mental activities) are two.' The three karmas (body, speech, and mind) all have the characteristic of non-action (are all natural and without contrivance). If the body has the characteristic of non-action, then the speech also has the characteristic of non-action; if the speech has the characteristic of non-action, then the mind also has the characteristic of non-action. These three karmas having the characteristic of non-action is the same as all dharmas having the characteristic of non-action. One who can follow the wisdom of non-action (natural wisdom) in this way enters

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不二法門。

肇曰。三業雖殊。無作一也。諸法之生。本於三業。三業既無。誰作諸法也。

福田菩薩曰福行罪行不動行為二。

什曰。福行欲界善行。能得樂報也。罪行十不善道。能得苦報也。無動行色無色界行。不動義如通達佛道中說也。

三行實性即是空空即無福行無罪行無不動行於此三行而不起者是為入不二法門。

肇曰。福欲界善行。罪十惡之流。不動色無色界行也。

華嚴菩薩曰從我起二為二見我實相者不起二法若不住二法則無有識無所識者是為入不二法門。

肇曰。因我故有彼。二名所以生。若見我實相。則彼我之識。無由而起。

德藏菩薩曰有所得相為二若無所得即無取捨無取捨者是為入不二法門。

肇曰。得在於我。相在於彼。我不得相。誰取誰舍。

月上菩薩曰闇與明為二無闇無明即無有二所以者何如入滅受想定。

什曰。旨明此中知照滅無有明闇也。

無闇無明一切法相亦復如是于其中平等入者是為入不二法門。

肇曰。二乘入滅盡定。六根盡廢。心想都滅。雖經晝夜不覺晦明之異。諭菩薩無心於明闇耳。

寶印手菩薩曰樂涅槃不樂世間為二若不樂涅槃不厭世間則無有二所以者何若有縛則有解若本無

【現代漢語翻譯】 現代漢語譯本： 不二法門。

僧肇說：『身、口、意三業雖然不同，但其無作之性卻是一致的。一切諸法的產生，都根源於身、口、意三業。如果三業都不存在了，那麼是誰在造作這些諸法呢？』

福田菩薩說：『福行、罪行、不動行是二。』

鳩摩羅什說：『福行是欲界的善行，能夠得到快樂的果報。罪行是十不善道，能夠得到痛苦的果報。不動行是色界和無色界的禪定之行。不動的含義，就像在《通達佛道》中所說的那樣。』

三行的真實自性就是空性，空性就是沒有福行、沒有罪行、沒有不動行。對於這三種行而不生起執著，就是進入不二法門。

僧肇說：『福行是欲界的善行，罪行是十惡之流，不動行是色界和無色界的禪定之行。』

華嚴菩薩說：『從「我」出發而產生對立，就形成了二見。證悟「我」的真實相狀，就不會產生對立的二法。如果不住于對立的二法，那麼就沒有能認識的主體，也沒有被認識的客體，這就是進入不二法門。』

僧肇說：『因為有「我」，所以才有「彼」，對立的名稱因此產生。如果證悟了「我」的真實相狀，那麼「彼」「我」的分別意識，就沒有理由產生。』

德藏菩薩說：『有所得的相狀就是二。如果沒有所得，就沒有取捨。沒有取捨，就是進入不二法門。』

僧肇說：『「得」在於「我」，「相」在於「彼」。如果「我」沒有得到「相」，那麼誰來取，誰來舍呢？』

月上菩薩說：『黑暗與光明是二。沒有黑暗，沒有光明，也就沒有對立的二。這是什麼原因呢？就像進入滅受想定一樣。』

鳩摩羅什說：『旨意在於說明，在這種境界中，知覺照了滅盡，沒有光明和黑暗。』

沒有黑暗，沒有光明，一切諸法的相狀也是如此。在其中平等地進入，就是進入不二法門。

僧肇說：『二乘人進入滅盡定，六根全部停止運作，心識和念想都滅盡。即使經過白天黑夜，也感覺不到黑暗和光明的差異。這是比喻菩薩對於光明和黑暗沒有分別心。』

寶印手菩薩說：『樂於涅槃而不樂於世間是二。如果不樂於涅槃，也不厭惡世間，就沒有對立的二。這是什麼原因呢？如果有束縛，那麼就有解脫；如果本來就沒

【English Translation】 English version: The Dharma Gate of Non-Duality.

Zhao said: 'Although the three karmas (body, speech, and mind) are different, their nature of non-action is one. The arising of all dharmas originates from the three karmas. If the three karmas do not exist, then who creates all dharmas?'

Bodhisattva Fugen (Samantabhadra) said: 'Meritorious conduct, sinful conduct, and unwavering conduct are two.'

Kumarajiva said: 'Meritorious conduct is the virtuous conduct of the desire realm, which can obtain joyful rewards. Sinful conduct is the ten non-virtuous paths, which can obtain painful rewards. Unwavering conduct is the meditative conduct of the form and formless realms. The meaning of unwavering is as explained in 'Penetrating the Buddha Path'.'

The true nature of the three conducts is emptiness; emptiness means there is no meritorious conduct, no sinful conduct, and no unwavering conduct. To not arise from these three conducts is to enter the Dharma Gate of Non-Duality.

Zhao said: 'Meritorious conduct is the virtuous conduct of the desire realm, sinful conduct is the flow of the ten evils, and unwavering conduct is the meditative conduct of the form and formless realms.'

Bodhisattva Huayan (Avatamsaka) said: 'Arising from 'I' creates duality, forming dualistic views. Those who see the true nature of 'I' do not give rise to dualistic dharmas. If one does not dwell in dualistic dharmas, then there is no knower and nothing to be known; this is to enter the Dharma Gate of Non-Duality.'

Zhao said: 'Because of 'I', there is 'other', and thus dualistic names arise. If one sees the true nature of 'I', then the discriminating consciousness of 'other' and 'I' has no reason to arise.'

Bodhisattva Dezang (Virtue Store) said: 'The appearance of something obtained is duality. If there is nothing obtained, then there is no taking or rejecting. To have no taking or rejecting is to enter the Dharma Gate of Non-Duality.'

Zhao said: ''Obtaining' lies in 'I', and 'appearance' lies in 'other'. If 'I' does not obtain 'appearance', then who takes and who rejects?'

Bodhisattva Yueshang (Moon Above) said: 'Darkness and light are two. Without darkness and without light, there is no duality. Why is this so? It is like entering the cessation of perception and feeling samadhi (Nirodha-Samāpatti).'

Kumarajiva said: 'The meaning is to clarify that in this state, knowing and illumination cease, and there is no light or darkness.'

Without darkness and without light, the characteristics of all dharmas are also like this. To enter into them equally is to enter the Dharma Gate of Non-Duality.

Zhao said: 'Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) enter the cessation of perception samadhi, where the six senses completely cease to function, and the mind and thoughts are extinguished. Even if day and night pass, they do not perceive the difference between darkness and light. This is a metaphor for Bodhisattvas having no discriminating mind towards light and darkness.'

Bodhisattva Bao Yin Shou (Treasure Seal Hand) said: 'To delight in Nirvana and not delight in the world is duality. If one does not delight in Nirvana and does not厭惡(dislike) the world, then there is no duality. Why is this so? If there is bondage, then there is liberation; if there is originally no

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縛其誰求解無縛無解則無樂厭是為入不二法門。

肇曰。世間無縛。曷為而厭。涅槃無解。曷為而樂。

珠頂王菩薩曰正道邪道為二住正道者則不分別是邪是正離此二者是為入不二法門樂實菩薩曰實不實為二實見者尚不見實何況非實所以者何非肉眼所見慧眼乃能見而此慧眼無見無不見是為入不二法門。

肇曰。實相慧眼之境。非肉眼所見。慧眼尚不見實。而況非實。雖曰無見。而無所不見。此真慧眼之體。

如是諸菩薩各各說已問文殊師利何等是菩薩入不二法門文殊師利曰如我意者於一切法無言。

什曰。說曲辯也。

無說。

什曰。說一往說也。

無示。

什曰。顯現其相。言是善是惡。名為示也。

無識離諸問答是為入不二法門。

肇曰。上諸人所明雖同。而所因各異。且直辯法相。不明無言。今文殊總眾家之說。以開不二之門。直言法相不可言。不措言於法相。斯之為言。言之至也。而方于靜默猶亦后焉。生曰。前諸菩薩。各說不二之義。似有不二可說也。若有不二可說者。即復是對二。為不二也。是以文殊明無可說乃為不二矣。

於是文殊師利問維摩詰我等各自說已仁者當說何等是菩薩入不二法門時維摩詰默然無言。

什

【現代漢語翻譯】 誰束縛了他？如果既沒有束縛也沒有解脫，那麼就沒有喜好和厭惡，這就是進入不二法門。

僧肇說：'世間本無束縛，為何要厭惡？涅槃本無解脫，為何要喜好？'

珠頂王菩薩說：'正道和邪道是二，執著于正道的人就會分別什麼是邪什麼是正，離開這二者，就是進入不二法門。'樂實菩薩說：'真實和不真實是二，真正見到真實的人尚且不見真實，更何況非真實？為什麼呢？因為不是肉眼所能見到的，而是慧眼才能見到。而這慧眼無所見也無所不見，這就是進入不二法門。'

僧肇說：'實相慧眼所見的境界，不是肉眼所能見到的。慧眼尚且不見真實，更何況非真實？雖然說無所見，但又無所不見。這才是真慧眼的本體。'

像這樣，各位菩薩各自說完后，文殊師利（Manjusri）問：'什麼是菩薩進入不二法門？'文殊師利說：'依我看來，對於一切法，無言說。'

鳩摩羅什（Kumarajiva）說：'說，是曲折的辯論。'

無說。

鳩摩羅什說：'說，是一概而論的說。'

無示。

鳩摩羅什說：'顯現其相，說這是善是惡，名為示。'

無識，離開一切問答，這就是進入不二法門。

僧肇說：'前面各位所闡明的雖然相同，但所依據的各不相同，只是直接辯論法相，沒有闡明無言。現在文殊總括大家的說法，來開啟不二之門，直接說出法相不可言說，不把言語加在法相上，這就是言語的極致了。然而比起靜默，還是差了一點。'僧肇又說：'前面的菩薩，各自說了不二的意義，似乎有不二可以述說。如果有所謂不二可以述說，那就又是對立於二，成為不二了。因此文殊闡明無可說才是真正的不二。'

於是文殊師利問維摩詰（Vimalakirti）：'我們各自說完了，仁者您應當說說什麼是菩薩進入不二法門？'這時，維摩詰默然無言。

鳩摩羅什

【English Translation】 Who binds him? If there is neither binding nor release, then there is neither liking nor disliking. This is entering the gate of non-duality.

Zhao said: 'The world has no binding, why be disgusted? Nirvana has no release, why be delighted?'

Jewel Crest King Bodhisattva said: 'Right path and wrong path are two. Those who dwell on the right path will distinguish what is wrong and what is right. Leaving these two is entering the gate of non-duality.' Joyful Reality Bodhisattva said: 'Real and unreal are two. Those who truly see the real do not even see the real, let alone the unreal? Why? Because it is not seen by the physical eye, but by the eye of wisdom. And this eye of wisdom sees nothing and sees everything. This is entering the gate of non-duality.'

Zhao said: 'The realm seen by the wisdom eye of true reality is not seen by the physical eye. The wisdom eye does not even see the real, let alone the unreal? Although it is said to see nothing, it sees everything. This is the essence of the true wisdom eye.'

Thus, after the Bodhisattvas each spoke, Manjusri (Manjusri) asked: 'What is the Bodhisattva's entry into the gate of non-duality?' Manjusri said: 'As I understand it, regarding all dharmas, there is no speech.'

Kumarajiva (Kumarajiva) said: 'Speaking is a roundabout argument.'

No speaking.

Kumarajiva said: 'Speaking is speaking in general.'

No showing.

Kumarajiva said: 'Revealing its appearance, saying this is good and that is evil, is called showing.'

No knowing, leaving all questions and answers, this is entering the gate of non-duality.

Zhao said: 'Although what the previous ones explained is the same, their basis is different. They only directly argued about the characteristics of dharmas, without explaining no-speech. Now Manjusri summarizes everyone's statements to open the gate of non-duality, directly saying that the characteristics of dharmas cannot be spoken, not placing words on the characteristics of dharmas. This is the ultimate of speech. However, compared to silence, it is still a bit behind.' Zhao also said: 'The previous Bodhisattvas each spoke of the meaning of non-duality, as if there is non-duality that can be spoken. If there is so-called non-duality that can be spoken, then it is again opposed to duality, becoming non-duality. Therefore, Manjusri clarifies that nothing can be spoken is the true non-duality.'

Then Manjusri asked Vimalakirti (Vimalakirti): 'We have each spoken, benevolent one, what should you say is the Bodhisattva's entry into the gate of non-duality?' At this time, Vimalakirti remained silent.

Kumarajiva

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曰。如佛泥洹后六百年有一人。年六十出家。未幾時頌三藏都盡。次作三藏論議。作論已思惟言。佛法中復有何事。唯有禪法我當行之。於是受禪法。自作要誓。若不得道。不具一切禪定功德。終不寢息。脅不著地。因名脅比丘。少時得成阿羅漢。具三明六通。有大辯才。善能論議。有外道師。名曰馬鳴。利根智慧一切經書皆悉明練。亦有大辯才。能破一切論議。聞脅比丘名。將諸弟子往到其所。唱言一切論議悉皆可破。若我不能破汝言論。當斬首謝屈。脅比丘聞是論。默然不言。馬鳴即生憍慢。此人徒有空名。實無所知。與其弟子舍之而去。中路思惟已。語弟子言。此人有甚深智慧。我墮負處。弟子怪而問曰。云何爾。答曰。我言一切語言可破。即是自破。彼不言則無所破。即還到其所。語脅比丘言。我墮負處。則是愚癡。愚癡之頭。非我所須。汝便斬之。若不斬我我當自斬。脅比丘言。不斬汝頭。當斬汝結髮。比於世間。與死無異。即下發為脅比丘作弟子。智慧辯才世無及者。廣造經論。大弘佛法。時人謂之。為第二佛。夫默語雖殊。明宗一也。所會雖一。而跡有精粗。有言于無言。未若無言于無言。故默然之論。論之妙也。肇曰。有言于無言。未若無言于無言。所以默然也。上諸菩薩措言於法相。文殊有言于無

言。凈名無言于無言。此三明宗雖同。而跡有深淺。所以言後於無言。知後於無知。信矣哉。生曰。文殊雖明無可說。而未明說為無說也。是以維摩默然。無言以表言之不實。言若果實豈可默哉。

文殊師利嘆曰善哉善哉乃至無有文字語言是真入不二法門。

肇曰。默領者。文殊其人也。為彼持言所以稱善也。生曰。言跡盡于無言。故嘆以為善矣。

說是入不二法門品時於此眾中五千菩薩皆入不二法門得無生法忍。

香積佛品第十

於是舍利弗心念日時欲至此諸菩薩當於何食。

什曰。舍利弗獨發念者。其旨有三。一者結業之體。未能無資。二絕意大方。樂法不深。三推已有待。謂眾亦然。處弟子之上。宜為眾致供也。肇曰。置座設食。擬賓之常。而待客先發者。欲以生論耳。舍利弗時會之長。故每扣興端。生曰。不念弟子者。以其自有乞食法也。

時維摩詰知其意而語言佛說八解脫仁者受行豈雜欲食而聞法乎。

什曰。能於前法。自在無閡。無閡則累想宜廢。亦云。解脫為用。厭身舍著。而今念食乖致何深。肇曰。佛說八解脫。乃是無慾之嘉餚。養法身之上膳。仁者親受。謂無多求。然方雜食想。而欲聽法。豈是無舉來求之情乎。生曰。八解脫以不凈觀為初。而

【現代漢語翻譯】 現代漢語譯本：凈名（Vimalakirti，維摩詰）在無言中達到無言的境界。這三種闡明宗旨的方式雖然相同，但其表現形式有深淺之分。因此，有言晚於無言，知晚於無知。確實如此啊。生肇法師說：『文殊（Manjusri，文殊師利）雖然闡明了無可說，但還沒有闡明說即是無說。』因此，維摩（Vimalakirti，維摩詰）保持沉默，用無言來表達言語的不真實。如果言語是真實的，怎麼會沉默呢？ 文殊師利讚歎道：『太好了，太好了！乃至沒有文字語言，才是真正進入不二法門。』 肇法師說：『默默領悟的人，就是文殊（Manjusri，文殊師利）這樣的人。因為他為那些執著于言語的人說法，所以稱讚說「善哉」。』生肇法師說：『言語的痕跡消失在無言之中，所以讚歎它是美好的。』 在宣說這《入不二法門品》時，在場的五千位菩薩都進入了不二法門，獲得了無生法忍。 香積佛品第十 這時，舍利弗心想：『時間快到了，這些菩薩們應該吃什麼呢？』 鳩摩羅什法師說：『舍利弗獨自產生這個念頭，有三個原因。一是結業之身，不能沒有資助；二是絕意于大道，對佛法的喜樂不深；三是推己及人，認為大家都一樣。作為弟子中的長者，應該為大家準備食物。』肇法師說：『設定座位，準備食物，是招待客人的常規。而等待客人先提出要求，是爲了引發討論。舍利弗是當時法會的領袖，所以總是發起話題。』生肇法師說：『不為其他弟子考慮，是因為他們自己有乞食的方法。』 這時，維摩詰知道他的想法，就說：『佛陀說了八解脫，仁者您接受並修行，難道還夾雜著世俗的飲食慾望來聽聞佛法嗎？』 鳩摩羅什法師說：『能夠對之前的佛法自在無礙，無礙就應該廢除多餘的想法。也可以說，解脫是爲了發揮作用，厭惡身體，捨棄執著。而現在想著食物，與解脫的宗旨相悖，這是為什麼呢？』肇法師說：『佛陀說的八解脫，是無慾的美味佳餚，是滋養法身的上等膳食。仁者您親自接受，應該沒有過多的需求。然而現在卻夾雜著對食物的念想，還想聽聞佛法，這難道不是有求於人的表現嗎？』生肇法師說：『八解脫以不凈觀為開始，而』

【English Translation】 English version: Vimalakirti (Vimalakirti, 凈名) achieved non-speaking in non-speaking. Although these three ways of clarifying the purpose are the same, their manifestations have different depths. Therefore, speaking is later than non-speaking, and knowing is later than not-knowing. Indeed. Dharma Master Zhao said: 'Although Manjusri (Manjusri, 文殊師利) clarified that there is nothing to say, he has not yet clarified that speaking is non-speaking.' Therefore, Vimalakirti (Vimalakirti, 維摩詰) remained silent, using non-speaking to express the unreality of speech. If speech is real, how could he be silent? Manjusri praised: 'Excellent, excellent! Even without written words and language, it is the true entry into the non-dual Dharma gate.' Dharma Master Zhao said: 'The person who understands silently is someone like Manjusri (Manjusri, 文殊師利). Because he speaks for those who are attached to words, he praises and says "Excellent".' Dharma Master Sheng said: 'The traces of speech disappear in non-speaking, so he praises it as good.' When this chapter on Entering the Non-Dual Dharma Gate was being expounded, five thousand Bodhisattvas in the assembly entered the Non-Dual Dharma Gate and attained the forbearance of non-origination of dharmas (無生法忍). Chapter Ten: The Buddha of Fragrant Accumulations At this time, Sariputra thought to himself: 'The time is approaching, what should these Bodhisattvas eat?' Dharma Master Kumarajiva said: 'Sariputra alone had this thought for three reasons. First, the body of karmic formation cannot be without sustenance; second, he is not deeply devoted to the Great Way and does not deeply enjoy the Dharma; third, he infers from himself that everyone is the same. As the leader among the disciples, he should prepare food for everyone.' Dharma Master Zhao said: 'Setting up seats and preparing food are the usual ways to entertain guests. But waiting for the guest to make the request first is to initiate discussion. Sariputra was the leader of the assembly at that time, so he always initiated topics.' Dharma Master Sheng said: 'He does not consider the other disciples because they have their own method of begging for food.' At this time, Vimalakirti knew his thoughts and said: 'The Buddha spoke of the Eight Liberations, and you, the benevolent one, accept and practice them. How can you mix worldly desires for food with listening to the Dharma?' Dharma Master Kumarajiva said: 'Being able to be free and unhindered with the previous Dharma, one should abandon superfluous thoughts. It can also be said that liberation is for the purpose of functioning, disliking the body, and abandoning attachments. But now thinking about food contradicts the purpose of liberation, why is this?' Dharma Master Zhao said: 'The Eight Liberations spoken of by the Buddha are the delicious delicacies of non-desire, the superior meals that nourish the Dharma body. You, the benevolent one, personally accept them, and should not have excessive demands. Yet now you mix thoughts of food with the desire to listen to the Dharma, is this not a manifestation of seeking from others?' Dharma Master Sheng said: 'The Eight Liberations begin with the contemplation of impurity, and'

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食是不凈之物。既以體八為懷者。豈復有欲食之情哉。又法中無食可欲蓋不可以欲食聞之乎。

若欲食者且待須臾當令汝得未曾有食。

什曰。不化作者。恐致欺妄之嫌故。不設常食。以非凈妙無利益故。欲令此眾見清凈國。又因香飯。得弘道意。故因其須食請飯香積也。生曰。常食是生欲法也。除欲食為未曾有食矣。

時維摩詰即入三昧。以神通力示諸大眾上方界分過四十二恒河沙佛土有國名眾香。佛號香積今現在其國香氣比於十方諸佛世界人天之香最為第一。彼土無有聲聞辟支佛名。唯有清凈大菩薩眾。佛為說法其界一切皆以香作樓閣經行香地苑園皆香。其食香氣周流十方無量世界。是時彼佛與諸菩薩方共坐食。有諸天子皆號香嚴。悉發阿耨多羅三藐三菩提心。供養彼佛及諸菩薩。此諸大眾莫不目見。時維摩詰問眾菩薩言。諸仁者。誰能致彼佛飯。

肇曰。既現彼國。推有力者。令取飯也。

以文殊師利威神力故咸皆默然。

肇曰。文殊將顯凈名之德。故以神力。令眾會默然矣。

維摩詰言仁此大眾無乃可恥。

肇曰。勵未成也。

文殊師利曰。如佛所言勿輕未學。

肇曰。進始學也。

於是維摩詰不起于座居眾會前化作菩薩相好光明威德

【現代漢語翻譯】 現代漢語譯本：食物是不潔凈的東西。既然已經以認識到身體由八種不凈之物組成，怎麼還會有想吃東西的慾望呢？而且佛法中沒有可以貪求的食物，難道不應該通過斷絕食慾來理解嗎？ 如果你們想吃東西，就請稍等片刻，我將讓你們得到前所未有的食物。 什曰：不變化食物，是害怕導致欺騙和虛妄的嫌疑，所以不提供日常食物，因為它既不潔凈，也不美妙，沒有利益。想要讓這裡的眾人見到清凈的佛國，又因為香飯，能夠弘揚佛道的意願，所以因為他們需要食物，才請求香積佛的飯食。生曰：日常食物是產生慾望的法門，去除對日常食物的慾望，就是前所未有的食物了。 這時，維摩詰（Vimalakirti）立即進入三昧（Samadhi，禪定），以神通力向大眾展示上方世界，越過四十二恒河沙（Ganges sands）數的佛土，有一個國家名叫眾香（Sarvagandha），佛號香積（Gandhasamucchaya），現在正在那個國家。那個國家的香氣比十方諸佛世界人天之香最為殊勝。那個國土沒有聲聞（Śrāvaka，小乘弟子）、辟支佛（Pratyekabuddha，緣覺）的名字，只有清凈的大菩薩眾。佛為他們說法，那個世界的一切都是用香做成的，樓閣、經行的地方、苑林花園都是香的。那裡的食物香氣周流十方無量世界。這時，那位佛與諸位菩薩正在一起坐著用餐。有諸位天子，都號為香嚴（Gandhavyūha），都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），供養那位佛和諸位菩薩。這裡的各位都親眼看到了。這時，維摩詰問各位菩薩說：『各位仁者，誰能取來那位佛的飯食？』 肇曰：既然已經顯現了那個佛國，就應該推舉有能力的人去取飯。 因為文殊師利（Mañjuśrī）的威神力，大家都沉默不語。 肇曰：文殊師利將要彰顯維摩詰的德行，所以用他的神力，讓眾人都沉默了。 維摩詰說：『各位仁者，這裡的大眾難道不感到慚愧嗎？』 肇曰：這是在勉勵那些還沒有成就的人。 文殊師利說：『正如佛所說，不要輕視那些還沒有學習的人。』 肇曰：這是在鼓勵剛剛開始學習的人。 於是，維摩詰沒有離開座位，在眾會面前化作一位菩薩，相貌莊嚴，光明威德。 English version: Food is an impure thing. Since one has already realized that the body is composed of eight impure things, how can there still be a desire to eat? Moreover, there is no food to crave in the Dharma; shouldn't one understand this by abandoning the desire for food? If you wish to eat, please wait a moment, and I will let you obtain food that you have never had before. Shi said: Not transforming food is out of fear of causing suspicion of deception and falsehood. Therefore, ordinary food is not provided because it is neither pure nor wonderful, and it is without benefit. The intention is to allow the assembly here to see the pure Buddha-land, and also because fragrant food can promote the aspiration to propagate the Dharma. Therefore, it is because they need food that the fragrant rice of Gandhasamucchaya Buddha is requested. Sheng said: Ordinary food is a Dharma of generating desire. Removing the desire for ordinary food is food that has never been had before. At that time, Vimalakirti (Vimalakirti) immediately entered Samadhi (Samadhi, meditative absorption), and with his supernatural power, he showed the assembly the upper world, beyond forty-two Ganges sands (Ganges sands) of Buddha-lands, there was a country named Sarvagandha (Sarvagandha), and the Buddha was named Gandhasamucchaya (Gandhasamucchaya), who is now in that country. The fragrance of that country is the most excellent compared to the fragrance of humans and gods in the ten directions of all Buddha-worlds. In that land, there are no names of Śrāvakas (Śrāvaka, Hearers), or Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), only pure great Bodhisattvas. The Buddha teaches them the Dharma, and everything in that world is made of fragrance, the pavilions, the places for walking, the gardens and parks are all fragrant. The fragrance of the food there pervades the ten directions of countless worlds. At that time, that Buddha and the Bodhisattvas were sitting together eating. There were heavenly beings, all named Gandhavyūha (Gandhavyūha), who all aroused the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment), offering to that Buddha and the Bodhisattvas. Everyone here saw it with their own eyes. At that time, Vimalakirti asked the Bodhisattvas, 'Virtuous ones, who can bring the food of that Buddha?' Zhao said: Since that Buddha-land has already appeared, those who have the ability should be recommended to fetch the food. Because of the majestic spiritual power of Mañjuśrī (Mañjuśrī), everyone was silent. Zhao said: Mañjuśrī is about to reveal the virtue of Vimalakirti, so he used his spiritual power to make everyone silent. Vimalakirti said, 'Virtuous ones, are the assembly here not ashamed?' Zhao said: This is to encourage those who have not yet achieved. Mañjuśrī said, 'As the Buddha said, do not despise those who have not yet learned.' Zhao said: This is to encourage those who have just begun to learn. Then, Vimalakirti did not rise from his seat, and in front of the assembly, he transformed into a Bodhisattva, with dignified appearance, bright light, and majestic virtue.

【English Translation】 English translation line 1 English translation line 2

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殊勝蔽于眾會而告之曰汝往上方界分度如四十二恒河沙佛土有國名眾香佛號香積與諸菩薩方共坐食汝往到彼如我辭曰維摩詰稽首世尊足下致敬無量問訊起居少病少惱氣力安不。

什曰。不言無而言少者。明身為病本本宜棄也。肇曰。將示有身不得無患。故致問如來。猶云少病少惱。

愿得世尊所食之餘當於娑婆世界施作佛事。

什曰。佛事謂化眾生。

令此樂小法者。

別本云。樂少之人。什曰。樂不勝遠者。皆名為小。非但小乘也。

得弘大道亦使如來名聲普聞。

什曰。欲令聞而信者發道心也。此三事請飯之意也。肇曰。余卑遜言也。彼土因香以通大道。此國眾生志意狹劣。故請香飯之餘。以弘佛事也。

時化菩薩即于會前升于上方。舉眾皆見其去到眾香界禮彼佛足。又聞其言。維摩詰稽首世尊足下。致敬無量。問訊起居。少病少惱。氣力安不。愿得世尊所食之餘。欲于娑婆世界施作佛事。使此樂小法者得弘大道。亦使如來名聲普聞。彼諸大士見化菩薩嘆未曾有。今此上人從何所來。娑婆世界為在何許。云何名為樂小法者。即以問佛。

肇曰。彼諸大士。皆得神通。然不能常現在前。又其土純一大乘不聞樂小之名。故生斯問也。

佛告之曰。下方

【現代漢語翻譯】 現代漢語譯本： 殊勝（Vishishta，名字）在眾人集會中告訴化菩薩說：『你前往上方，越過如四十二恒河沙數般的佛土，那裡有個國家名叫眾香（Sarvagandha），佛號香積（Gandhasamucchaya），與諸位菩薩一起共同進食。你到那裡后，就按我的話這樣說：維摩詰（Vimalakirti）稽首世尊（Lord Buddha）足下，致以無量的敬意和問候，問候起居是否安好，是否少病少惱，氣力是否安康。』 什曰：不說是『無』，而說是『少』，是表明身體是疾病的根本，根本上應該捨棄。肇曰：將要顯示有身體就不能沒有憂患，所以問候如來，也只是說『少病少惱』。 『希望得到世尊所食用的剩餘食物，用來在娑婆世界（Sahā world）施行佛事。』 什曰：佛事是指教化眾生。 『讓這些喜好小法的人，』 別本上說：『喜好少的人。』什曰：喜好不殊勝和長遠的人，都可以稱為『小』，不只是小乘。 『能夠弘揚大道，也能使如來的名聲普遍傳揚。』 什曰：想要讓聽到的人相信並生起道心。這三件事是請求食物的用意。肇曰：這是謙卑的說法。那個國土因為香氣而通達大道，這個國家的眾生志向狹隘淺薄，所以請求香飯的剩餘，用來弘揚佛事。 當時，化菩薩就在法會前升到上方。所有人都看見他離去，到達眾香世界，禮拜了那尊佛的腳。又聽見他說：『維摩詰稽首世尊足下，致以無量的敬意和問候，問候起居是否安好，是否少病少惱，氣力是否安康。希望得到世尊所食用的剩餘食物，想要在娑婆世界施行佛事，使這些喜好小法的人能夠弘揚大道，也能使如來的名聲普遍傳揚。』那些大菩薩看見化菩薩，讚歎說從未有過這樣的事，『這位上人是從哪裡來的？娑婆世界又在哪裡？為什麼叫做喜好小法的人？』於是就問佛。 肇曰：那些大菩薩，都得到了神通，然而不能經常顯現在眼前。而且那個國土純粹是大乘，沒有聽過喜好小法的名稱，所以產生這樣的疑問。 佛告訴他們說：『下方』

【English Translation】 English version: Vishishta, addressing the assembly, said to the Transformation Bodhisattva: 'Go to the upper realm, passing through lands as numerous as forty-two Ganges Rivers sands, where there is a country named Sarvagandha (All Fragrant), and the Buddha is named Gandhasamucchaya (Accumulation of Fragrances), who is sitting and eating with various Bodhisattvas. When you arrive there, convey my message as follows: Vimalakirti bows at the feet of the Lord Buddha, offering immeasurable respects and greetings, inquiring about his well-being, whether he has few illnesses and afflictions, and whether his strength is good.' Shi said: The fact that it is not said 'none' but 'few' indicates that the body is the root of illness and should fundamentally be abandoned. Zhao said: It is to show that having a body cannot be without worries, so he inquires after the Tathagata, saying only 'few illnesses and afflictions.' 'I wish to obtain the remaining food eaten by the Lord Buddha to perform Buddha-deeds in the Sahā world (Endurance world).' Shi said: Buddha-deeds refer to transforming sentient beings. 'So that those who delight in the lesser Dharma,' Another version says: 'Those who delight in the few.' Shi said: Those who delight in what is not supreme or far-reaching are all called 'lesser,' not just the Hinayana. 'May be able to propagate the Great Way and also make the Tathagata's name widely known.' Shi said: It is to make those who hear and believe generate the mind of enlightenment. These three things are the intention behind requesting food. Zhao said: This is a humble way of speaking. That land attains the Great Way through fragrance, while the beings of this country have narrow and shallow aspirations, so they request the remaining fragrant food to propagate Buddha-deeds. At that time, the Transformation Bodhisattva ascended to the upper realm before the assembly. Everyone saw him depart and arrive in the Sarvagandha world, where he prostrated at the feet of that Buddha. They also heard him say: 'Vimalakirti bows at the feet of the Lord Buddha, offering immeasurable respects and greetings, inquiring about his well-being, whether he has few illnesses and afflictions, and whether his strength is good. I wish to obtain the remaining food eaten by the Lord Buddha to perform Buddha-deeds in the Sahā world, so that those who delight in the lesser Dharma may be able to propagate the Great Way and also make the Tathagata's name widely known.' Those great Bodhisattvas, seeing the Transformation Bodhisattva, exclaimed that they had never seen such a thing before, 'Where does this superior person come from? Where is the Sahā world located? Why are they called those who delight in the lesser Dharma?' So they asked the Buddha. Zhao said: Those great Bodhisattvas have all attained supernatural powers, but they cannot always manifest them. Moreover, that land is purely Mahayana, and they have not heard of the name of those who delight in the lesser Dharma, so they have these questions. The Buddha told them: 'Below'

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度如四十二恒河沙佛土。有世界名娑婆。佛號釋迦牟尼今現在於五濁惡世為樂小法眾生敷演道教。彼有菩薩名維摩詰。住不可思議解脫。為諸菩薩說法。故遣化來稱揚我名。並贊此土令彼菩薩增益功德。彼菩薩言。其人何如乃作是化德力無畏神足若斯。佛言甚大一切十方皆遣化往施作佛事饒益眾生。於是香積如來以眾香缽盛滿香飯與化菩薩。時彼九百萬菩薩俱發聲言。我欲詣娑婆世界供養釋迦牟尼佛。並欲見維摩詰等諸菩薩眾。

肇曰。聞彼佛稱此佛菩薩功德。故欲同舉功德也。

佛言可往攝汝身香無令彼諸眾生起惑著心。

什曰。大怒則狂。大喜亦迷宜攝汝香防其惑因。問曰。若然者云何不攝香飯。答曰。佛神力故。能杜其惑原。發其道意。故不攝也。

又當舍汝本形勿使彼國求菩薩者而自鄙恥。

什曰。恥深則隕。愧淺亦惱。二患交至。去道逾緬。上言惑著。此言鄙恥。二文互顯。約其文也。

又汝于彼莫懷輕賤而作閡想。所以者何。十方國土皆如虛空。又諸佛為欲化諸樂小法者。不盡現其清凈土耳。時化菩薩既受缽飯與彼九百萬菩薩俱承佛威神及維摩詰力。于彼世界忽然不現。須臾之間至維摩詰舍。時維摩詰即化作九百萬師子之座嚴好如前。諸菩薩皆坐其上。化菩薩以滿

【現代漢語翻譯】 現代漢語譯本： 度過四十二恒河沙（Gangga sand）佛土，有一個世界名為娑婆（Saha），佛號釋迦牟尼（Sakyamuni），如今在五濁惡世（five defilements）為喜好小乘佛法的眾生宣講佛法。那裡有一位菩薩名為維摩詰（Vimalakirti），安住于不可思議的解脫境界，為眾菩薩說法。因此派遣化身前來稱揚我的名號，並讚美此土，令彼土菩薩增益功德。彼土菩薩問道：『那人是怎樣的，竟能作出這樣的化現，德力、無畏、神通如此之大？』佛回答說：『非常偉大，一切十方諸佛都派遣化身前往，施行佛事，饒益眾生。』於是香積如來（Buddha of Fragrant Accumulations）用眾香缽盛滿香飯給予化身菩薩。當時那九百萬菩薩一同發聲說：『我們想去娑婆世界供養釋迦牟尼佛，並且想見維摩詰等諸位菩薩。』 肇法師說：聽聞彼佛稱揚此佛菩薩的功德，所以想要一同讚揚功德。 佛說：『可以去，收攝你們身上的香氣，不要讓那裡的眾生生起迷惑和執著。』 僧肇法師說：大怒會使人發狂，大喜也會使人迷惑，應該收攝你們的香氣，防止他們產生迷惑的因緣。有人問：『如果這樣，為什麼不收攝香飯的香氣呢？』回答說：『因為佛的神力，能夠杜絕他們迷惑的根源，啓發他們的道心，所以不收攝。』 『而且應當捨棄你們本來的形貌，不要讓那個國家求菩薩道的人因此感到自卑羞恥。』 僧肇法師說：羞恥太深會使人墮落，愧疚太淺也會使人煩惱。兩種憂患交織而來，離道就更加遙遠。上面說迷惑執著，這裡說鄙視羞恥，兩段經文互相顯明，是就經文的意義來說的。 『而且你們在那裡不要懷有輕視之心，產生隔閡的想法。這是為什麼呢？十方國土都如同虛空一樣。而且諸佛爲了教化那些喜好小乘佛法的人，不會完全顯現其清凈的國土。』當時化身菩薩接受了香飯，與那九百萬菩薩一同憑藉佛的威神之力以及維摩詰的力量，在那世界忽然消失不見。須臾之間到達維摩詰的住所。當時維摩詰就化作九百萬個獅子座，莊嚴美好如前。諸位菩薩都坐在上面。化身菩薩用盛滿

【English Translation】 English version: Passing through forty-two Ganges sand (Gangga sand) Buddha lands, there is a world named Saha (Saha). The Buddha is named Sakyamuni (Sakyamuni), who is now expounding the Dharma in the evil world of the five defilements (five defilements) for sentient beings who enjoy the lesser Dharma. There is a Bodhisattva named Vimalakirti (Vimalakirti) who dwells in inconceivable liberation, teaching the Dharma to the Bodhisattvas. Therefore, he sent an emanation to praise my name and commend this land, so that the Bodhisattvas of that land may increase their merits. The Bodhisattvas of that land asked: 'What kind of person is he who can create such an emanation, with such great virtue, fearlessness, and spiritual power?' The Buddha replied: 'He is very great. All the Buddhas of the ten directions send emanations to perform Buddha deeds and benefit sentient beings.' Thereupon, the Buddha of Fragrant Accumulations (Buddha of Fragrant Accumulations) filled a bowl with fragrant rice and gave it to the emanation Bodhisattva. At that time, the nine million Bodhisattvas all spoke in one voice, saying: 'We wish to go to the Saha world to make offerings to Sakyamuni Buddha and to see Vimalakirti and the other Bodhisattvas.' The Venerable Zhao said: Hearing that the Buddha praised the merits of this Buddha and Bodhisattvas, they also wanted to praise the merits together. The Buddha said: 'You may go, but restrain the fragrance of your bodies, lest the sentient beings there develop confusion and attachment.' The Venerable Sengzhao said: Great anger can drive one mad, and great joy can also delude one. You should restrain your fragrance to prevent the cause of their confusion. Someone asked: 'If that is the case, why not restrain the fragrance of the fragrant rice?' The answer is: 'Because of the Buddha's divine power, he can block the source of their confusion and inspire their aspiration for the Way, so he does not restrain it.' 'Moreover, you should abandon your original forms, lest those in that country who seek the Bodhisattva path feel inferior and ashamed.' The Venerable Sengzhao said: Deep shame can cause one to fall, and shallow guilt can also cause one to be troubled. When two worries intertwine, the distance from the Way becomes even greater. The above speaks of confusion and attachment, and this speaks of contempt and shame. The two passages mutually illuminate each other, based on the meaning of the text. 'Moreover, you should not harbor contempt or create thoughts of separation there. Why is this? The lands of the ten directions are all like empty space. Moreover, the Buddhas, in order to teach those who enjoy the lesser Dharma, do not fully reveal their pure lands.' At that time, the emanation Bodhisattva accepted the fragrant rice, and together with the nine million Bodhisattvas, relying on the Buddha's majestic power and the power of Vimalakirti, suddenly disappeared from that world. In an instant, they arrived at Vimalakirti's residence. At that time, Vimalakirti transformed nine million lion thrones, as magnificent as before. The Bodhisattvas all sat upon them. The emanation Bodhisattva, with the filled

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缽香飯與維摩詰飯香普薰毗耶離城及三千大千世界。時毗耶離婆羅門居士等聞是香氣。身意快然。嘆未曾有。

肇曰。異香入體。身心怡悅。

於是長者主月蓋從八萬四千人來入維摩詰舍。

什曰。彼國無王。唯五百居士。共治國政。今言主眾所推也。肇曰毗耶離國無有君王。唯有五百長者。共理國事。月蓋眾所推重故名主。自此下皆聞香而後集矣。

見其室中菩薩甚多諸師子座高廣嚴好皆大歡喜禮眾菩薩及大弟子卻住一面諸地神虛空神及欲色界諸天聞此香氣亦皆來入維摩詰舍時維摩詰語舍利弗等諸大聲聞仁者可食如來甘露味飯。

生曰。以其向念故教食也。亦欲因以明食之為理。泥洹是甘露之法。而食此食者。必以得之。故飯中有甘露味焉。

大悲所薰。

什曰。薰義有三。一大悲果報。二悲心所念。三以慈眼視之。生曰。使人得悟。為外薰也。豈曰食能大悲力矣。然則飯之為氣。大悲所薰矣。

無以限意食之使不消也。

什曰。食此飯應發大心建大業。是名報恩。報恩名為消也。肇曰。先示受食法也。此飯大悲之果。悲意所設。悲心所興。故名大悲所薰。以限意食之則不能消。若知此飯大悲所成。不可思議。發道心而食者則消報施主恩。無限閡意也。生

【現代漢語翻譯】 現代漢語譯本 缽中的香飯，其香味普遍薰染了毗耶離城（Vaishali，古印度城市名）以及三千大千世界。當時毗耶離城的婆羅門居士們聞到這香氣，身心感到無比的舒暢和快樂，讚歎說從未有過這樣的體驗。 肇法師解釋說：『奇異的香氣進入身體，使身心愉悅。』 於是，長者主月蓋（Chandra-cchattra，人名，意為『月亮傘』）帶領八萬四千人來到維摩詰（Vimalakirti，人名，意為『無垢稱』）的住所。 鳩摩羅什法師解釋說：『那個國家沒有國王，只有五百位居士共同治理國家政事。現在說『主』，是眾人推舉的意思。』肇法師解釋說：『毗耶離國沒有君王，只有五百位長者共同管理國家事務。月蓋被眾人推崇，所以被稱為『主』。從這裡開始，都是聞到香氣后才聚集來的。』 他們看到維摩詰的房間里有很多菩薩，以及許多高大寬廣、莊嚴美好的獅子座，都非常歡喜，禮拜了眾菩薩和大弟子，然後退到一旁站立。諸地神、虛空神以及欲界諸天，聞到這香氣也都來到維摩詰的住所。這時，維摩詰對舍利弗（Sariputra，人名，意為『身子』）等各位大聲聞說：『各位仁者，可以食用如來（Tathagata，佛的稱號，意為『如實而來者』）的甘露味飯。』 竺道生法師解釋說：『因為之前已經想念過，所以教他們食用。也想借此來說明食物的道理。涅槃（Nirvana，佛教術語，意為『寂滅』）是甘露之法，而食用這飯的人，必定能夠證得涅槃。所以飯中含有甘露的滋味。』 這是大悲心所薰染的飯。 鳩摩羅什法師解釋說：『薰染有三種含義：一是大悲的果報，二是悲心所念，三是以慈悲的眼光看待它。』竺道生法師解釋說：『使人得以覺悟，是外在的薰染。難道說食物能有大悲的力量嗎？然而，這飯的氣息，是大悲心所薰染的。』 不要用有限的意念去食用它，以免無法消化。 鳩摩羅什法師解釋說：『食用這飯應當發起大心，建立大業，這叫做報恩。報恩就叫做消化。』肇法師解釋說：『這是先說明接受食物的方法。這飯是大悲的果實，是悲心所設，是悲心所興起的，所以叫做大悲所熏。用有限的意念去食用它就不能消化。如果知道這飯是大悲所成就，不可思議，發起道心而食用它，就能消化，報答施主的恩德，沒有阻礙和疑慮。』竺道

【English Translation】 English version The fragrant rice in the bowl pervaded the city of Vaishali (Vaishali, name of an ancient Indian city) and the three thousand great thousand worlds. At that time, the Brahmins and laypeople of Vaishali, upon smelling this fragrance, felt immense physical and mental pleasure, and exclaimed that they had never experienced anything like it before. Master Zhao explained: 'The extraordinary fragrance enters the body, bringing joy to both body and mind.' Thereupon, the elder Chandra-cchattra (Chandra-cchattra, a name meaning 'Moon Umbrella'), leading eighty-four thousand people, came to the residence of Vimalakirti (Vimalakirti, a name meaning 'Immaculate Glory'). Kumarajiva explained: 'That country has no king, only five hundred laypeople who jointly govern the state affairs. Now, the term 'leader' refers to someone who is respected and chosen by the people.' Master Zhao explained: 'The country of Vaishali has no monarch, only five hundred elders who jointly manage the affairs of the state. Chandra-cchattra is highly regarded by the people, hence the name 'leader'. From here on, all gatherings are due to the fragrance.' They saw many Bodhisattvas in Vimalakirti's room, as well as numerous high, wide, and beautifully adorned lion thrones. They were all delighted and paid homage to the Bodhisattvas and great disciples, then stood aside. The earth gods, space gods, and the gods of the desire realm, upon smelling this fragrance, also came to Vimalakirti's residence. At this time, Vimalakirti said to Sariputra (Sariputra, a name meaning 'Body') and the other great Shravakas: 'Virtuous ones, you may partake of the Tathagata's (Tathagata, an epithet of the Buddha, meaning 'Thus Come One') nectar-flavored rice.' Master Daosheng explained: 'Because they had been thinking of it, he instructed them to eat. He also wanted to use this to explain the principle of food. Nirvana (Nirvana, a Buddhist term meaning 'extinction') is the Dharma of nectar, and those who eat this rice will surely attain Nirvana. Therefore, the rice contains the flavor of nectar.' This is rice perfumed by great compassion. Kumarajiva explained: 'Perfuming has three meanings: first, the result of great compassion; second, thoughts of compassion; and third, looking at it with compassionate eyes.' Master Daosheng explained: 'To enable people to awaken is an external perfuming. Can it be said that food has the power of great compassion? However, the essence of this rice is perfumed by great compassion.' Do not eat it with limited intention, lest it not be digested. Kumarajiva explained: 'Eating this rice should inspire great aspiration and establish great deeds, which is called repaying kindness. Repaying kindness is called digestion.' Master Zhao explained: 'This is first explaining the method of receiving the food. This rice is the fruit of great compassion, conceived by compassionate intention, and arisen from compassionate mind, hence it is called perfumed by great compassion. Eating it with limited intention will prevent digestion. If one knows that this rice is accomplished by great compassion and is inconceivable, and eats it with the aspiration for enlightenment, then it can be digested, repaying the kindness of the donor, without obstruction or doubt.' Master Dao

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曰。飯出大悲則無限矣。而限言少者。則乃不消也。

有異聲聞念是飯少而此大眾人人當食。

肇曰。不思議食。非二乘所及。故生是念也。

化菩薩曰勿以聲聞小德小智稱量如來無量福慧。

肇曰。無量福慧。即香飯之因。夫有無量之因。必有無量之果。若因可量。果亦可量。如來無量福慧。豈是聲聞小智所能量乎。

四海有竭此飯無盡使一切人食揣若須彌乃至一劫猶不能盡所以者何無盡戒定智慧解脫解脫知見功德具足者所食之餘終不可盡。

肇曰。如來具五分法身無盡功德。報應之飯如何可盡矣。

於是缽飯悉飽眾會猶故不賜其諸菩薩聲聞天人食此飯者身安快樂譬如一切樂莊嚴國諸菩薩也又諸毛孔皆出妙香亦如眾香國土諸樹之香爾時維摩詰問眾香菩薩香積如來以何說法彼菩薩曰我土如來無文字說但以眾香令諸天人得入律行。

什曰。舉其多也。上云說法。亦不必有言說。有因通教功同說耳。肇曰。其土非都無言。但以香為通道之本。如此國因言通道。亦有因神變而得悟者。

菩薩各各坐香樹下聞斯妙香即獲一切德藏三昧得是三昧者菩薩所有功德皆悉具足。

肇曰。此三昧力。能生諸功德也。

彼諸菩薩問維摩詰今世尊釋迦牟尼佛以何說法維

【現代漢語翻譯】 現代漢語譯本： 維摩詰說：『如果飯食出自大悲心，那就是無限的。如果說飯食有限，那就是不能被消化。』

有異聲聞（小乘修行者）心想這飯食很少，而這裡的大眾每個人都要吃。

肇法師解釋說：『這是不可思議的飯食，不是二乘（聲聞和緣覺）所能理解的，所以才產生這樣的想法。』

化身菩薩說：『不要用聲聞的小德小智來衡量如來無量的福慧。』

肇法師解釋說：『無量的福慧，就是香飯的原因。如果有了無量的原因，必定有無量的結果。如果原因可以衡量，結果也可以衡量。如來無量的福慧，豈是聲聞的小智所能量度的呢？』

『即使四海的水都乾涸了，這飯食也不會窮盡，能讓一切人食用，即使每一口都像須彌山（Mount Sumeru）那麼大，乃至經歷一劫（kalpa，佛教時間單位）也吃不完。這是為什麼呢？因為這是具足無盡戒、定、智慧、解脫、解脫知見功德的人所食用的剩餘，終究是不會窮盡的。』

肇法師解釋說：『如來具足五分法身（Dharmakaya，佛的法性之身），擁有無盡的功德，由報應而來的飯食怎麼會窮盡呢？』

於是，缽中的飯食讓所有與會者都吃飽了，而且還賜給那些菩薩、聲聞、天人食用。食用這種飯食的人，身心安樂，就像一切樂莊嚴國（Sarvālaṃkāra，一個佛國凈土）的諸位菩薩一樣。而且每個毛孔都散發出美妙的香氣，也像眾香國土（Gandhavyuha，一個佛國凈土）的各種樹木所散發的香氣一樣。當時，維摩詰問眾香菩薩（Gandhavyuha Bodhisattva）香積如來（Gandhasamucchaya，香積佛）用什麼方法說法。那位菩薩說：『我們國土的如來不用文字說法，只是用眾香讓諸天人得以進入律行（Dharma-vinaya，佛法和戒律）。』

鳩摩羅什（Kumārajīva，譯經大師）解釋說：『這是舉其大略而言。上面說「說法」，也不一定非要有言語，只要有能通達教義的功用，就等同於說法。』肇法師解釋說：『那個國土並非完全沒有言語，只是以香為通達佛法的根本途徑。就像這個國土以言語為通達佛法的途徑一樣，也有通過神變而得悟道的。』

菩薩們各自坐在香樹下，聞到這種美妙的香氣，就獲得了『一切德藏三昧』（sarva-guṇa-nidhi-samādhi，一切功德寶藏三昧）。得到這種三昧的人，菩薩所有的功德都完全具足。

肇法師解釋說：『這種三昧的力量，能夠產生各種功德。』

那些菩薩問維摩詰：『如今世尊釋迦牟尼佛（Śākyamuni Buddha）用什麼方法說法呢？』

【English Translation】 English version: Vimalakirti said: 'If the food comes from great compassion, then it is infinite. If it is said to be limited, then it cannot be consumed.'

A different Sravaka (a disciple who hears the teachings) thought that this food was little, and that everyone in this assembly would have to eat it.

Master Zhao explained: 'This is inconceivable food, not within the reach of the Two Vehicles (Sravakas and Pratyekabuddhas), hence the thought arises.'

The manifested Bodhisattva said: 'Do not use the small virtue and small wisdom of the Sravakas to measure the immeasurable blessings and wisdom of the Tathagata.'

Master Zhao explained: 'Immeasurable blessings and wisdom are the cause of the fragrant food. If there is an immeasurable cause, there must be an immeasurable result. If the cause can be measured, the result can also be measured. How can the immeasurable blessings and wisdom of the Tathagata be measured by the small wisdom of the Sravakas?'

'Even if the four seas were to dry up, this food would not be exhausted. It can be used to feed everyone, and even if each mouthful were like Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology), it still could not be exhausted even after a kalpa (kalpa, a Buddhist unit of time). Why is this? Because it is the remainder of what is eaten by those who are complete with inexhaustible precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and their merits, and it will never be exhausted.'

Master Zhao explained: 'The Tathagata is complete with the fivefold Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) and has inexhaustible merits. How can the food of retribution be exhausted?'

Thereupon, the food in the bowl filled the entire assembly, and it was also given to the Bodhisattvas, Sravakas, Devas (gods), and humans to eat. Those who ate this food felt peaceful and happy, just like the Bodhisattvas in the land of Sarvālaṃkāra (Sarvālaṃkāra, a pure Buddha land). Moreover, every pore emitted a wonderful fragrance, just like the fragrance of the various trees in the land of Gandhavyuha (Gandhavyuha, a Buddha land of fragrance). At that time, Vimalakirti asked the Gandhavyuha Bodhisattva (Gandhavyuha Bodhisattva) what Dharma the Gandhasamucchaya Tathagata (Gandhasamucchaya, the Buddha of Fragrant Accumulation) used to teach. That Bodhisattva said: 'The Tathagata of our land does not teach with words, but uses fragrance to enable the Devas and humans to enter the Dharma-vinaya (Dharma-vinaya, the Dharma and precepts).'

Kumārajīva (Kumārajīva, a master translator) explained: 'This is a general statement. The above says 'teaching the Dharma,' but it does not necessarily have to be with words. As long as it has the function of understanding the teachings, it is equivalent to teaching the Dharma.' Master Zhao explained: 'That land is not completely without words, but it uses fragrance as the fundamental path to understanding the Dharma. Just as this land uses words as the path to understanding the Dharma, there are also those who attain enlightenment through miraculous transformations.'

The Bodhisattvas each sat under the fragrant trees, and upon smelling this wonderful fragrance, they obtained the 'sarva-guṇa-nidhi-samādhi' (sarva-guṇa-nidhi-samādhi, the samadhi of the treasury of all merits). Those who attain this samadhi are fully endowed with all the merits of a Bodhisattva.

Master Zhao explained: 'The power of this samadhi can generate various merits.'

Those Bodhisattvas asked Vimalakirti: 'What Dharma does the World Honored One, Śākyamuni Buddha (Śākyamuni Buddha), now use to teach?'

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摩詰言此土眾生剛強難化故佛為說剛強之語以調伏之。

什曰。如來說法。其要有三。一軟善語。二剛強語。三雜說。善行樂果軟善語也。惡行苦果剛強語也。贊善毀惡雜說也。肇曰。聖化何常。隨物而應耳。此土剛強。故以剛強之教而應焉。

言是地獄是畜生是餓鬼是諸難處。

肇曰。遍示八難處也。

是愚人生處。

肇曰。外道異學。名愚人生處也。

是身邪行是身邪行報是口邪行是口邪行報是意邪行是意邪行報是殺生是殺生報是不與取是不與取報是邪淫是邪淫報是妄語是妄語報是兩舌是兩舌報是惡口是惡口報是無義語是無義語報。

什曰。梵本云。雜說也。凡不為善及涅槃。而起心口業。悉名雜說也。肇曰。華飾美言茍悅人意名無義語。

是貪嫉是貪嫉報是瞋惱是瞋惱報是邪見是邪見報是慳吝是慳吝報是毀戒是毀戒報是瞋恚是瞋恚報是懈怠是懈怠報是亂意是亂意報是愚癡是愚癡報是結戒是持戒是犯戒。

肇曰。如律藏說。

是應作是不應作是障閡是不障閡。

肇曰。犯律有罪重而不障道。有輕罪而障道者。亦有三障。業障報障煩惱障也。

是得罪是離罪是凈是垢是有漏是無漏是邪道是正道是有為是無為是世間是涅槃以難化之人心如

【現代漢語翻譯】 現代漢語譯本 摩詰（Vimalakirti，維摩詰）說，這個世界的眾生頑固難化，所以佛陀才說剛強的話語來調伏他們。

鳩摩羅什（Kumarajiva）說：如來說法，主要有三種方式：一是軟善語，二是剛強語，三是雜說。行善得樂果是軟善語；作惡得苦果是剛強語；讚揚善行，毀斥惡行，是雜說。僧肇（Sengzhao）說：聖人的教化沒有固定的模式，而是隨著對像而應變。這個世界的眾生頑固，所以用剛強的教義來回應他們。

說是地獄，是畜生，是餓鬼，是各種苦難之處。

僧肇（Sengzhao）說：這是普遍地揭示八難之處。

說是愚人出生的地方。

僧肇（Sengzhao）說：外道和異端學說，被稱為愚人出生的地方。

是身體的邪惡行為，是身體的邪惡行為的報應；是口頭的邪惡行為，是口頭的邪惡行為的報應；是意念的邪惡行為，是意念的邪惡行為的報應；是殺生，是殺生的報應；是不給予而強取（偷盜），是不給予而強取的報應；是邪淫，是邪淫的報應；是妄語，是妄語的報應；是兩舌（挑撥離間），是兩舌的報應；是惡口（惡語傷人），是惡口的報應；是沒有意義的話語，是沒有意義的話語的報應。

鳩摩羅什（Kumarajiva）說：梵文字說，這是雜說。凡是不爲了行善和涅槃，而由心和口所造作的行為，都稱為雜說。僧肇（Sengzhao）說：用華麗的辭藻來取悅人意，稱為沒有意義的話語。

是貪婪和嫉妒，是貪婪和嫉妒的報應；是嗔恨和惱怒，是嗔恨和惱怒的報應；是邪見，是邪見的報應；是慳吝（吝嗇），是慳吝的報應；是毀犯戒律，是毀犯戒律的報應；是嗔恚（憤怒），是嗔恚的報應；是懈怠（懶惰），是懈怠的報應；是亂意（心神散亂），是亂意的報應；是愚癡（愚昧無知），是愚癡的報應；是結戒（受戒），是持戒，是犯戒。

僧肇（Sengzhao）說：如律藏所說。

是應該做的，是不應該做的；是障礙，是不障礙。

僧肇（Sengzhao）說：違犯戒律有罪，罪重的不一定障礙修道，有輕微的罪反而會障礙修道。也有三種障礙：業障、報障、煩惱障。

是得罪，是脫離罪過；是清凈，是污垢；是有漏（有煩惱），是無漏（無煩惱）；是邪道，是正道；是有為（有造作），是無為（無造作）；是世間，是涅槃。因為難以教化的人心就像……

English version Vimalakirti (摩詰) said that the beings in this land are stubborn and difficult to transform, so the Buddha speaks strong words to subdue them.

Kumarajiva (鳩摩羅什) said: The Tathagata's teaching has three main aspects: first, gentle and kind words; second, strong words; and third, mixed speech. Performing good deeds and receiving pleasant results are gentle and kind words; committing evil deeds and receiving bitter results are strong words; praising good and criticizing evil is mixed speech. Sengzhao (僧肇) said: The saint's transformation has no fixed pattern but responds according to the object. This land is stubborn, so it responds with strong teachings.

It is said to be hell, it is said to be an animal, it is said to be a hungry ghost, it is said to be all kinds of difficult places.

Sengzhao (僧肇) said: This is a universal revelation of the eight difficult states.

It is said to be the place where fools are born.

Sengzhao (僧肇) said: Heretical paths and heterodox teachings are called the places where fools are born.

It is evil conduct of the body, it is the retribution for evil conduct of the body; it is evil conduct of the mouth, it is the retribution for evil conduct of the mouth; it is evil conduct of the mind, it is the retribution for evil conduct of the mind; it is killing, it is the retribution for killing; it is taking what is not given (stealing), it is the retribution for taking what is not given; it is sexual misconduct, it is the retribution for sexual misconduct; it is false speech, it is the retribution for false speech; it is divisive speech (sowing discord), it is the retribution for divisive speech; it is harsh speech (abusive language), it is the retribution for harsh speech; it is meaningless speech, it is the retribution for meaningless speech.

Kumarajiva (鳩摩羅什) said: The Sanskrit text says this is mixed speech. All actions arising from mind and mouth that are not for the sake of goodness and Nirvana are called mixed speech. Sengzhao (僧肇) said: Using flowery language to please people is called meaningless speech.

It is greed and jealousy, it is the retribution for greed and jealousy; it is anger and annoyance, it is the retribution for anger and annoyance; it is wrong views, it is the retribution for wrong views; it is stinginess (miserliness), it is the retribution for stinginess; it is breaking precepts, it is the retribution for breaking precepts; it is wrath (anger), it is the retribution for wrath; it is laziness (negligence), it is the retribution for laziness; it is a distracted mind (mental confusion), it is the retribution for a distracted mind; it is ignorance (delusion), it is the retribution for ignorance; it is taking precepts (ordination), it is upholding precepts, it is violating precepts.

Sengzhao (僧肇) said: As the Vinaya Pitaka says.

It is what should be done, it is what should not be done; it is an obstacle, it is not an obstacle.

Sengzhao (僧肇) said: Violating precepts has sin, heavy sins do not necessarily obstruct the path, while minor sins can obstruct the path. There are also three obstacles: karmic obstacles, retribution obstacles, and affliction obstacles.

It is incurring sin, it is being free from sin; it is purity, it is defilement; it is with outflows (with afflictions), it is without outflows (without afflictions); it is a wrong path, it is a right path; it is conditioned (created), it is unconditioned (uncreated); it is the world, it is Nirvana. Because the mind of those who are difficult to teach is like...

【English Translation】 English version Vimalakirti (摩詰) said that the beings in this land are stubborn and difficult to transform, so the Buddha speaks strong words to subdue them.

Kumarajiva (鳩摩羅什) said: The Tathagata's teaching has three main aspects: first, gentle and kind words; second, strong words; and third, mixed speech. Performing good deeds and receiving pleasant results are gentle and kind words; committing evil deeds and receiving bitter results are strong words; praising good and criticizing evil is mixed speech. Sengzhao (僧肇) said: The saint's transformation has no fixed pattern but responds according to the object. This land is stubborn, so it responds with strong teachings.

It is said to be hell, it is said to be an animal, it is said to be a hungry ghost, it is said to be all kinds of difficult places.

Sengzhao (僧肇) said: This is a universal revelation of the eight difficult states.

It is said to be the place where fools are born.

Sengzhao (僧肇) said: Heretical paths and heterodox teachings are called the places where fools are born.

It is evil conduct of the body, it is the retribution for evil conduct of the body; it is evil conduct of the mouth, it is the retribution for evil conduct of the mouth; it is evil conduct of the mind, it is the retribution for evil conduct of the mind; it is killing, it is the retribution for killing; it is taking what is not given (stealing), it is the retribution for taking what is not given; it is sexual misconduct, it is the retribution for sexual misconduct; it is false speech, it is the retribution for false speech; it is divisive speech (sowing discord), it is the retribution for divisive speech; it is harsh speech (abusive language), it is the retribution for harsh speech; it is meaningless speech, it is the retribution for meaningless speech.

Kumarajiva (鳩摩羅什) said: The Sanskrit text says this is mixed speech. All actions arising from mind and mouth that are not for the sake of goodness and Nirvana are called mixed speech. Sengzhao (僧肇) said: Using flowery language to please people is called meaningless speech.

It is greed and jealousy, it is the retribution for greed and jealousy; it is anger and annoyance, it is the retribution for anger and annoyance; it is wrong views, it is the retribution for wrong views; it is stinginess (miserliness), it is the retribution for stinginess; it is breaking precepts, it is the retribution for breaking precepts; it is wrath (anger), it is the retribution for wrath; it is laziness (negligence), it is the retribution for laziness; it is a distracted mind (mental confusion), it is the retribution for a distracted mind; it is ignorance (delusion), it is the retribution for ignorance; it is taking precepts (ordination), it is upholding precepts, it is violating precepts.

Sengzhao (僧肇) said: As the Vinaya Pitaka says.

It is what should be done, it is what should not be done; it is an obstacle, it is not an obstacle.

Sengzhao (僧肇) said: Violating precepts has sin, heavy sins do not necessarily obstruct the path, while minor sins can obstruct the path. There are also three obstacles: karmic obstacles, retribution obstacles, and affliction obstacles.

It is incurring sin, it is being free from sin; it is purity, it is defilement; it is with outflows (with afflictions), it is without outflows (without afflictions); it is a wrong path, it is a right path; it is conditioned (created), it is unconditioned (uncreated); it is the world, it is Nirvana. Because the mind of those who are difficult to teach is like...

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猿猴故以若干種法制御其心乃可調伏。

肇曰。以其難化故。示罪福之若是也。

譬如象馬𢤱悷不調加諸楚毒乃至徹骨然後調伏。

什曰。馬有五種。第一見鞭影。即時調伏。第二得鞭乃伏。第三以利錐。刺皮乃伏。第四穿肌乃伏。第五徹骨乃伏。眾生利鈍亦有五品。第一但見他無常。其心便悟。第二見知識無常。其心乃悟。第三見兄弟親戚無常。其心乃悟。第四見父母無常。其心乃悟。第五自身無常。極受苦惱。復加以苦言。然後乃悟也。

如是剛強難化眾生故以一切苦切之言乃可入律。

肇曰。非鉤捶無以調象馬非苦言。無以伏難化。

彼諸菩薩聞說是已皆曰未曾有也如世尊釋迦牟尼佛隱其無量自在之力乃以貧所樂法度脫眾生。

什曰。晦跡潛明自同貧乞。自同貧乞則與相接。接則易鄰。故為貧所信樂也。肇曰。諸佛平等跡有參差。由群生下劣志願狹小故。佛隱自在力同其貧陋。順其所樂而以濟之。應感無方不攝凈穢。此未曾有也。

斯諸菩薩亦能勞謙以無量大悲生是佛土維摩詰言此土菩薩于諸眾生大悲堅固誠如所言。

肇曰。成其所嘆也。

然其一世饒益眾生多於彼國百千劫行。

什曰。譬如良醫遇疾疫劫中。醫術大行廣施眾藥。所療者

【現代漢語翻譯】 現代漢語譯本： 就像猿猴一樣，需要用很多方法來控制它的心，才能調伏它。

肇法師說：因為眾生難以教化，所以佛才顯示罪與福的道理。

譬如對於兇暴不馴服的大象和馬，要施加鞭打等痛苦，甚至深入骨髓，然後才能調伏。

鳩摩羅什法師說：馬有五種。第一種見到鞭子的影子，立刻調伏。第二種被鞭打才伏。第三種用鋒利的錐子刺破面板才伏。第四種刺穿肌肉才伏。第五種刺到骨頭才伏。眾生的根器也有五種。第一種只要見到他人無常，內心便覺悟。第二種見到善知識無常，內心才覺悟。第三種見到兄弟親戚無常，內心才覺悟。第四種見到父母無常，內心才覺悟。第五種自身經歷無常，極度受苦惱，再加上苦口婆心的勸說，然後才覺悟。

像這樣剛強難以教化的眾生，所以要用一切嚴厲的言語，才能使他們進入佛法的規範。

肇法師說：不用鉤子和鞭子就無法調伏大象和馬，不用苦口良言就無法降伏難以教化的人。

那些菩薩聽了這些話后都說：『真是前所未有啊！就像世尊釋迦牟尼佛（Sakyamuni Buddha），隱藏他無量自在的力量，而用貧賤之人所喜愛的法門來度脫眾生。』

鳩摩羅什法師說：隱藏軌跡，暗中發光，把自己等同於貧窮的乞丐。把自己等同於貧窮的乞丐，就容易與他們接近。接近就容易親近。所以被貧窮的人所信任和喜愛。肇法師說：諸佛是平等的，但示現的跡象卻有差異。由於眾生低下，志願狹小，所以佛隱藏自在的力量，與他們一樣貧窮簡陋，順應他們所喜愛的，從而救濟他們。應機感應沒有固定模式，不捨棄清凈和污穢。這是前所未有的。

這些菩薩也能謙虛勤勞，以無量的大悲心生於這個佛土。維摩詰（Vimalakirti）說：『這個佛土的菩薩對於眾生的大悲心非常堅定，確實像您所說的。』

肇法師說：這是在讚歎他們所成就的功德。

然而他們在一世中所饒益的眾生，多於其他佛土的菩薩在百千劫中所行的功德。

鳩摩羅什法師說：譬如良醫遇到疾病流行的時代，醫術大顯神通，廣泛施用各種藥物，所治療的病人...

【English Translation】 English version: Just like a monkey, its mind needs to be controlled by various methods before it can be tamed.

Master Zhao said: Because sentient beings are difficult to transform, the Buddha reveals the principles of sin and merit.

For example, for fierce and unruly elephants and horses, whipping and other forms of suffering must be applied, even penetrating to the bone, before they can be tamed.

Kumarajiva said: There are five types of horses. The first type is tamed immediately upon seeing the shadow of the whip. The second type is tamed only after being whipped. The third type is tamed only after being pierced with a sharp awl. The fourth type is tamed only after piercing the muscle. The fifth type is tamed only after piercing the bone. Sentient beings also have five kinds of faculties. The first type awakens upon seeing the impermanence of others. The second type awakens upon seeing the impermanence of a wise teacher (Kalyanamitra). The third type awakens upon seeing the impermanence of siblings and relatives. The fourth type awakens upon seeing the impermanence of parents. The fifth type awakens only after experiencing impermanence themselves, suffering greatly, and being given earnest advice.

Therefore, for such stubborn and difficult-to-transform beings, it is necessary to use all stern words to bring them into the discipline of the Dharma.

Master Zhao said: Without hooks and whips, elephants and horses cannot be tamed; without earnest words, those who are difficult to transform cannot be subdued.

After hearing these words, those Bodhisattvas all said: 'This is truly unprecedented! It is like the World Honored One, Sakyamuni Buddha (Sakyamuni Buddha), concealing his immeasurable power of self-mastery and liberating sentient beings with the Dharma that is pleasing to the poor.'

Kumarajiva said: Hiding traces and shining secretly, equating oneself with poor beggars. Equating oneself with poor beggars makes it easy to approach them. Approaching makes it easy to be close. Therefore, they are trusted and loved by the poor. Master Zhao said: The Buddhas are equal, but the manifestations are different. Because sentient beings are inferior and their aspirations are narrow, the Buddha hides his power of self-mastery, becoming as poor and humble as they are, conforming to what they like, and thus saving them. Responding to opportunities has no fixed pattern, not abandoning purity and impurity. This is unprecedented.

These Bodhisattvas can also be humble and diligent, born in this Buddha land with immeasurable great compassion. Vimalakirti (Vimalakirti) said: 'The great compassion of the Bodhisattvas in this Buddha land towards sentient beings is very firm, truly as you say.'

Master Zhao said: This is praising their accomplishments.

However, the sentient beings they benefit in one lifetime are more than the merits performed by Bodhisattvas in other Buddha lands in hundreds of thousands of kalpas.

Kumarajiva said: For example, a good doctor encounters an era of epidemic disease, his medical skills are greatly displayed, and he widely administers various medicines, the patients he treats...

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眾致供無量。菩薩大士處不凈國。亦復如是。眾惡彌滋兼濟乃弘。十事法藥廣療眾病。化廣利深一超萬劫。肇曰。行不在久貴其有益焉。

所以者何此娑婆世界有十事善法諸餘凈土之所無有何等為十以佈施攝貧窮以凈戒攝毀禁以忍辱攝瞋恚以精進攝懈怠以禪定攝亂意以智慧攝愚癡。

什曰。癡有二種。一者一切法中癡。二者于諸佛深法中不能明瞭。不凈國中有二種癡。凈國中唯有佛法中不了癡也。

說除難法度八難者以大乘法度樂小乘者以諸善根濟無德者常以四攝成就眾生是為十。

肇曰。夫善因惡起凈由穢增。此土十惡法具故十德增長。彼土純善故施德無地。所以百千劫行不如一世也。別本云。十惡業。什曰。十惡業有上中下。上地獄報中畜生報下餓鬼報。一品中復有三品。如是九品。不善三惡道中受九品苦報者也。

彼菩薩曰菩薩成就幾法於此世界行無瘡疣生於凈土。

什曰。深行菩薩非所疑也。今淺行者。處不凈國恐其行淺功微未能自拔。譬如少湯投之大水。亦如少力之人入水救溺。未能兼濟則與彼俱淪。故問以何為法得生凈國也。肇曰。將厲此土始學菩薩令生凈國。故發斯問也。

維摩詰言菩薩成就八法於此世界行無瘡疣生於凈土何等為八饒益眾生而不望報代一

【現代漢語翻譯】 現代漢語譯本： 眾生共同供養無量佛。菩薩大士身處不凈國土，也是如此。眾多的罪惡越是滋長，兼濟天下的事業才越是弘大。用十種法藥廣泛地醫治眾生的疾病，教化廣博，利益深遠，一旦超越就能抵得上萬劫的修行。僧肇說：『修行不在時間長短，貴在是否有益於眾生。』 這是為什麼呢？因為這個娑婆世界有十種善法，是其他清凈國土所沒有的。是哪十種呢？用佈施來攝受貧窮的人，用清凈的戒律來攝受毀犯禁戒的人，用忍辱來攝受嗔恚的人，用精進來攝受懈怠的人，用禪定來攝受散亂的心意，用智慧來攝受愚癡的人。 鳩摩羅什（Kumārajīva）說：『愚癡有兩種，一種是對一切法都愚癡，另一種是對諸佛甚深之法不能明瞭。不凈國土中有這兩種愚癡，清凈國土中只有對佛法的不了知。』 宣說去除苦難之法，救度處於八難（指生於地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）中的眾生，用大乘佛法來救度那些樂於小乘佛法的人，用各種善根來救濟沒有功德的人，常常用四攝法（佈施、愛語、利行、同事）來成就眾生，這就是這十種善法。 僧肇說：『善因惡而生起，清凈由污穢而增長。這個國土十種惡法都具備，所以十種德行才能增長。其他國土純粹是善，所以佈施的德行沒有生長的土壤。因此，在其他國土修行百千劫，不如在這個國土修行一世。』另一種版本說的是『十惡業』。鳩摩羅什（Kumārajīva）說：『十惡業有上、中、下三種。上等的惡業導致地獄的果報，中等的惡業導致畜生的果報，下等的惡業導致餓鬼的果報。每一品中又分為三品，這樣總共有九品。不善之人將在三惡道中承受九品苦報。』 那時，一位菩薩問：『菩薩成就哪些法，才能在這個世界修行而沒有過失，並且能往生到清凈國土？』 鳩摩羅什（Kumārajīva）說：『對於那些修行精深的菩薩，這本不是疑問。現在是針對那些修行淺薄的人。身處不凈國土，恐怕他們修行淺薄，功德微小，不能自拔。譬如少量熱水投入到大量冷水中，又如力量弱小的人入水救助溺水者，不能兼顧救助他人，反而會一同沉淪。所以才問要成就哪些法才能往生清凈國土。』僧肇說：『這是爲了勉勵在這個國土剛開始學習的菩薩，讓他們能往生清凈國土，所以才提出這樣的問題。』 維摩詰（Vimalakīrti）說：『菩薩成就八種法，才能在這個世界修行而沒有過失，並且能往生到清凈國土。是哪八種呢？饒益眾生而不期望回報，代替一切

【English Translation】 English version: The multitude together offer to immeasurable Buddhas. Bodhisattvas and Mahasattvas (great beings) are also like this when dwelling in impure lands. The more evils increase, the greater the work of benefiting all becomes. Using the ten Dharma medicines to widely cure the diseases of sentient beings, the teaching is vast and the benefits are profound; once transcended, it is equivalent to tens of thousands of kalpas (aeons) of practice. Sengzhao (a Chinese Buddhist monk) said: 'Practice is not about the length of time, but about its benefit to sentient beings.' Why is this so? Because this Saha world (the world we live in) has ten good Dharmas that other pure lands do not have. What are the ten? Using generosity (dāna) to embrace the poor, using pure precepts (śīla) to embrace those who violate the precepts, using patience (kṣānti) to embrace those who are angry, using diligence (vīrya) to embrace those who are lazy, using meditation (dhyāna) to embrace those with scattered minds, and using wisdom (prajñā) to embrace those who are ignorant. Kumārajīva (a Buddhist monk and translator) said: 'There are two types of ignorance (moha): one is ignorance of all Dharmas, and the other is the inability to understand the profound Dharmas of all Buddhas. Impure lands have both types of ignorance, while pure lands only have ignorance of the Buddha's teachings.' Expounding the Dharma of removing difficulties, delivering sentient beings from the eight difficulties (aṣṭāpada) (referring to being born in hell, as a hungry ghost, as an animal, in the heavens of long life, in border regions, as blind, deaf, or mute, as worldly clever, or before or after a Buddha), using the Mahayana Dharma to deliver those who delight in the Hinayana Dharma, using various good roots to aid those without merit, and constantly using the four means of attraction (saṃgrahavastu) (giving, kind speech, beneficial action, and cooperation) to accomplish sentient beings; these are the ten. Sengzhao (a Chinese Buddhist monk) said: 'Good arises from evil, and purity increases from defilement. This land is complete with the ten evils, so the ten virtues can grow. Other lands are purely good, so there is no ground for the virtue of giving to grow. Therefore, practicing for hundreds of thousands of kalpas in other lands is not as good as practicing for one lifetime in this land.' Another version says 'ten evil karmas'. Kumārajīva (a Buddhist monk and translator) said: 'The ten evil karmas have upper, middle, and lower grades. The upper grade of evil karma leads to the retribution of hell, the middle grade leads to the retribution of animals, and the lower grade leads to the retribution of hungry ghosts. Each grade is further divided into three grades, making a total of nine grades. Those who are not good will receive the nine grades of suffering in the three evil realms.' At that time, a Bodhisattva asked: 'What Dharmas must a Bodhisattva accomplish in order to practice in this world without fault and be born in a pure land?' Kumārajīva (a Buddhist monk and translator) said: 'For those Bodhisattvas who practice deeply, this is not a question. Now it is directed at those who practice superficially. Dwelling in an impure land, they fear that their practice is shallow and their merit is small, and they cannot extricate themselves. It is like pouring a small amount of hot water into a large amount of cold water, or like a weak person entering the water to save a drowning person, unable to help others and instead drowning together. Therefore, they ask what Dharmas must be accomplished in order to be born in a pure land.' Sengzhao (a Chinese Buddhist monk) said: 'This is to encourage the Bodhisattvas who are just beginning to learn in this land, so that they can be born in a pure land, and that is why this question is asked.' Vimalakīrti (a Buddhist figure) said: 'A Bodhisattva who accomplishes eight Dharmas can practice in this world without fault and be born in a pure land. What are the eight? Benefiting sentient beings without expecting reward, taking the place of all

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切眾生受諸苦惱所作功德盡以施之。

肇曰。代彼受苦不自計身。所有功德盡施眾生。豈以有益而想其報乎。若不為眾生應久入涅槃。為彼受苦令其先度。彼去我留非代。謂何此饒益之至一法也。

等心眾生謙下無閡。

肇曰。怨親不殊。卑己厚人。等心尊卑。情無介然。二法也。

于諸菩薩視之如佛。

肇曰。菩薩眾生之橋樑。三寶之所繫。視之如佛則增己功德。三法也。

所未聞經聞之不疑。

肇曰。佛所說經聞則信受。不以未聞而生疑惑。四法也。

不與聲聞而相違背。

肇曰。三乘雖異歸宗。不殊。不以小大而相違背。五法也。

不嫉彼供。

什曰。推其致供之由由於宿行。嫉之無益宜應修善。以理處心故嫉不生也。

不高己利。

什曰。若修善持戒得利養時當自念言。彼供養功德非為我也。假令有我。彼不見為。理既無我。高竟無主。如是思惟則高心自滅也。

而於其中調伏其心。

什曰。即于上彼供己利二事中。自調伏心。調伏心如向說。三句合為一事。肇曰。他種他獲。曷為而嫉。己種己得曷為而高。於是二中。善自調伏六法也。

常省己過不訟彼短。

什曰。如一比丘林中坐禪。時至須

【現代漢語翻譯】 現代漢語譯本 將一切眾生所承受的痛苦和煩惱，以及他們所做的所有功德，全部施捨給他們。

僧肇解釋說：『代替他們承受痛苦，不為自己考慮。將所有的功德都施捨給眾生。難道會因為對他們有益處就期望回報嗎？如果不爲了眾生，早就應該進入涅槃（Nirvana）了。爲了他們承受痛苦，讓他們先得度。他們離去而我留下，這難道不是一種代替嗎？』這就是饒益眾生的極致方法。

以平等之心對待眾生，謙虛恭敬，沒有障礙。

僧肇解釋說：『不區別怨家和親人，貶低自己，尊重他人。以平等之心對待尊貴和卑賤，情感上沒有隔閡。』這是第二種方法。

對於所有的菩薩（Bodhisattva），視他們如同佛陀（Buddha）。

僧肇解釋說：『菩薩是眾生通往佛道的橋樑，是佛法僧三寶（Three Jewels）所維繫的關鍵。視他們如同佛陀，就能增加自己的功德。』這是第三種方法。

對於從未聽聞的佛經，聽聞之後不產生懷疑。

僧肇解釋說：『對於佛陀所說的經典，聽聞之後就應該信受奉行，不因為從未聽聞過就產生疑惑。』這是第四種方法。

不與聲聞乘（Śrāvakayāna）的修行者相互違背。

僧肇解釋說：『大乘、中乘、小乘雖然修行方式不同，但最終目標是一致的，不應該因為修行方式的大小而相互違背。』這是第五種方法。

不嫉妒他人所獲得的供養。

鳩摩羅什（Kumārajīva）解釋說：『推究他人獲得供養的原因，是由於他們過去所修的善行。嫉妒他人毫無益處，應該努力修善。以理智來對待自己的內心，嫉妒之心就不會產生。』

不抬高自己所獲得的利益。

鳩摩羅什解釋說：『如果通過修行善法、持守戒律而獲得利益和供養時，應當這樣反思：這些供養的功德並不是爲了我個人。假如真的存在一個『我』，這些供養也不會出現。既然『我』並不存在，那麼抬高自己也就沒有了主人。』這樣思惟，貢高我慢之心自然就會消失。

在這些事情中調伏自己的內心。

鳩摩羅什解釋說：『就是在上面所說的他人供養和自己獲利這兩件事中，調伏自己的內心。調伏內心的方法如前面所說。』這三句話合為一件事。僧肇解釋說：『他人播種，他人收穫，有什麼值得嫉妒的呢？自己播種，自己收穫，有什麼值得驕傲的呢？』在這兩件事中，好好地調伏自己的內心，這是第六種方法。

經常反省自己的過失，不議論他人的缺點。

鳩摩羅什解釋說：『例如，一位比丘（Bhiksu）在樹林中坐禪，到了需要...

【English Translation】 English version To bestow upon all sentient beings all the merits acquired from enduring suffering and afflictions.

Zhao commented: 'To bear suffering on their behalf without regard for oneself, and to bestow all merits upon sentient beings. How could one expect reward for benefiting them? If not for the sake of sentient beings, one should have entered Nirvana (涅槃) long ago. To endure suffering for them, allowing them to be liberated first. They depart while I remain; how is this not a substitution?' This is the ultimate method of benefiting beings.

To treat all beings with equanimity, humility, and without obstruction.

Zhao commented: 'Not distinguishing between enemies and loved ones, humbling oneself and respecting others. Treating the noble and the lowly with an equal mind, without any emotional barriers.' This is the second method.

To regard all Bodhisattvas (菩薩) as Buddhas (佛陀).

Zhao commented: 'Bodhisattvas are the bridge for sentient beings to reach Buddhahood, and the key to the Three Jewels (三寶). Regarding them as Buddhas increases one's own merits.' This is the third method.

To hear the scriptures that have not been heard before without doubt.

Zhao commented: 'Upon hearing the scriptures spoken by the Buddha, one should believe and accept them, without doubting them simply because they have not been heard before.' This is the fourth method.

Not to contradict those of the Śrāvakayāna (聲聞乘).

Zhao commented: 'Although the Three Vehicles (三乘) differ in their practices, their ultimate goal is the same. One should not contradict each other based on the size of their practice.' This is the fifth method.

Not to be jealous of others' offerings.

Kumārajīva (鳩摩羅什) explained: 'Investigate the reason why others receive offerings; it is due to the good deeds they cultivated in the past. Being jealous is useless; one should strive to cultivate goodness. By managing one's mind with reason, jealousy will not arise.'

Not to exalt one's own gains.

Kumārajīva explained: 'If one obtains benefits and offerings through practicing good deeds and upholding precepts, one should reflect: 'These merits of offerings are not for my personal benefit. If there truly were a 'self', these offerings would not appear. Since the 'self' does not exist, then exalting oneself has no owner.' By contemplating in this way, the mind of arrogance will naturally disappear.'

To subdue one's mind in these matters.

Kumārajīva explained: 'That is, to subdue one's mind in the two matters mentioned above: others' offerings and one's own gains. The method of subduing the mind is as described earlier.' These three sentences combine into one matter. Zhao commented: 'Others sow, others reap; what is there to be jealous of? One sows, one reaps; what is there to be proud of?' In these two matters, diligently subdue one's mind; this is the sixth method.

To constantly reflect on one's own faults and not to discuss others' shortcomings.

Kumārajīva explained: 'For example, a Bhiksu (比丘) is meditating in the forest, when the time comes for...

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食持缽出林。路逢惡賊。惡賊引弓射之。比丘恕他自責不生噁心。又指腹語賊。汝應射此。我為腹出林故致斯惱。此腹之罪耳。省己恕物類如此也。不訟彼短。不如彼鈍根維那就地舐穢求人短也。省己過乃至求諸功德通為一事。肇曰。省己過則過自消訟彼短則短在己。七法也。

恒以一心求諸功德是為八。

肇曰。塵垢易增功德難具。自非一心專求。無以克成具此八法。則行無瘡疣。終生凈土矣。

維摩詰文殊師利於大眾中說是法時百千天人皆發阿耨多羅三藐三菩提心十千菩薩得無生法忍。◎

注維摩詰經卷第八 大正藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第九

後秦釋僧肇選

◎菩薩行品第十一

是時佛說法于菴羅樹園其地忽然廣博嚴事一切眾會皆作金色。

肇曰。至人無常所。理會是鄰。如來凈名雖服殊處異。然妙存有在。所以來往興化。共弘不思議道也。因遣問疾。所明若上。今將詣如來封印茲典。故先現斯瑞以啟群心者也。

阿難白佛言世尊以何因緣有此瑞應是處忽然廣博嚴事一切眾會皆作金色。

肇曰。大士所為非小道所及。故問其緣者也。

佛告阿難是維摩詰文殊師利與諸大眾恭敬圍繞發意欲來

【現代漢語翻譯】 現代漢語譯本： 比丘持缽外出化緣，從樹林中出來。在路上遇到了兇惡的強盜。強盜拉弓射他。比丘寬恕強盜，反省自己，沒有生起嗔恨之心。又指著自己的肚子對強盜說：『你應該射這裡。我爲了這個肚子出林化緣，才導致了這樣的煩惱。這是我這個肚子的罪過啊。』反省自己，寬恕他人，大概就是這樣了。不去指責別人的缺點，不像那些根器遲鈍的維那就（Vinaya，戒律）一樣，到處尋找別人的過失。反省自己的過錯，乃至尋求各種功德，總歸都是一件事。僧肇（僧人名）說：『反省自己的過錯，過錯自然消除；指責別人的缺點，缺點就在自己身上。』這就是七法。 『恒常以一心尋求各種功德』，這是第八法。 僧肇說：『塵垢容易增加，功德難以成就。如果不是一心專心尋求，就無法成就。具備這八種法，那麼修行就沒有瑕疵，終生都能往生凈土了。』 維摩詰（Vimalakirti，菩薩名）和文殊師利（Manjusri，菩薩名）在大眾中宣說此法時，成百上千的天人都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），一萬菩薩證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的證悟）。 出自《注維摩詰經》卷第八 出自《注維摩詰經》卷第九 後秦時期釋僧肇選編 菩薩行品第十一 這時，佛在菴羅樹園（Amra garden）說法，那裡的地面忽然變得廣闊，莊嚴，一切與會大眾都變成了金色。 僧肇說：『至人沒有固定的居所，與真理相合的地方就是他的鄰居。如來（Tathagata，佛的稱號）和維摩詰雖然所處的環境不同，但他們微妙的道始終存在。所以他們來來往往，共同弘揚不可思議之道。因為派遣使者問候疾病，所闡明的道理非常高深。現在將要到如來那裡去，為此經典蓋上印章。所以先顯現這種祥瑞，來啓發大眾的心。』 阿難（Ananda，佛陀的弟子）問佛說：『世尊，因為什麼因緣，才有這種祥瑞的應驗？這個地方忽然變得廣闊，莊嚴，一切與會大眾都變成了金色。』 僧肇說：『大士（Mahasattva，偉大的菩薩）的行為不是小道所能達到的。所以阿難才要問其中的緣由。』 佛告訴阿難說：『是維摩詰和文殊師利與諸位大眾恭敬圍繞，發心想要前來。』

【English Translation】 English version: A Bhiksu (Buddhist monk) went out from the forest with his alms bowl. On the road, he encountered a vicious robber. The robber drew his bow and shot at him. The Bhiksu forgave him, reflecting on himself and not generating any evil thoughts. He then pointed to his belly and said to the robber: 'You should shoot here. I came out of the forest for the sake of this belly, which led to this trouble. It is the fault of this belly.' Reflecting on oneself and forgiving others is like this. Not accusing others of their shortcomings, unlike those dull-rooted Vinayas (discipline) who lick filth on the ground seeking others' faults. Reflecting on one's own faults and even seeking all kinds of merits are all one and the same thing. Sengzhao (name of a monk) said: 'Reflecting on one's own faults, the faults naturally disappear; accusing others of their shortcomings, the shortcomings reside in oneself.' These are the seven dharmas. 'Constantly seeking all kinds of merits with one mind' is the eighth dharma. Sengzhao said: 'Dust and grime are easy to accumulate, while merits are difficult to achieve. If one does not single-mindedly seek them, one cannot achieve them. Possessing these eight dharmas, then one's practice will be without flaws, and one will be reborn in the Pure Land in the end.' When Vimalakirti (name of a Bodhisattva) and Manjusri (name of a Bodhisattva) were expounding this dharma in the assembly, hundreds of thousands of devas (gods) generated the anuttara-samyak-sambodhi-citta (supreme enlightenment mind), and ten thousand Bodhisattvas attained the anutpattika-dharma-ksanti (acceptance of the non-arising of all dharmas). From the Vimalakirti Sutra Commentary, Volume 8 From the Vimalakirti Sutra Commentary, Volume 9 Selected by the monk Sengzhao of the Later Qin Dynasty Chapter 11: The Conduct of Bodhisattvas At that time, the Buddha was expounding the Dharma in the Amra garden. Suddenly, the ground there became vast and adorned, and all the assembly turned golden. Sengzhao said: 'The realized person has no fixed abode; wherever the truth is, that is his neighborhood. Although the Tathagata (title of the Buddha) and Vimalakirti are in different places, their wondrous Dao always exists. Therefore, they come and go, jointly propagating the inconceivable Dao. Because they sent messengers to inquire about illness, the principles they elucidated are very profound. Now they are going to the Tathagata to seal this scripture. Therefore, they first manifest this auspicious sign to inspire the minds of the assembly.' Ananda (Buddha's disciple) asked the Buddha: 'World Honored One, due to what cause and condition is there this auspicious response? This place suddenly became vast and adorned, and all the assembly turned golden.' Sengzhao said: 'The actions of a Mahasattva (great being) are beyond the reach of the lesser paths. Therefore, Ananda asks about the cause.' The Buddha told Ananda: 'It is Vimalakirti and Manjusri, respectfully surrounded by the assembly, who have resolved to come.'

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故先為此瑞應於是維摩詰語文殊師利可共見佛。

什曰。維摩詰勸共見佛。旨可尋也。一者見其誠心欲遂其本意。二者欲令證明香飯多所發悟。三者以其懷勝遠遊宜令實反。故欲共詣佛所咨請遺法。

與諸菩薩禮事供養文殊師利言善哉行矣今正是時。

肇曰。有益時也。

維摩詰即以神力持諸大眾並師子座置於右掌往詣佛所到已著地。

什曰。世相迎送。必結駟輕騎。大士迎送。則運以妙通。

稽首佛足右繞七匝一心合掌在一面立。

肇曰。凈名置座于地。將先致敬也。

其諸菩薩即皆避座稽首佛足亦繞七匝於一面立諸大弟子釋梵四天王等亦皆避座稽首佛足在一面立於是世尊如法慰問諸菩薩已各令復座即皆受教眾坐已定佛語舍利弗汝見菩薩大士自在神力之所為乎。

什曰。欲稱大士神奇。將以厲狹劣之想也。

唯然已見於汝意云何世尊我睹其為不可思議非意所圖非度所測。

肇曰。向與文殊俱入不思議室。因借寶座睹其神力。兼食香飯乘掌而還。莫測其變。故自絕於圖度。此經大旨。所明不思議道。故往往多顯不思議跡也。

爾時阿難白佛言世尊今所聞香自昔未有是為何香。

什曰。問曰上品香氣普薰三千。阿難云何不聞耶。答曰

【現代漢語翻譯】 現代漢語譯本：因此，先出現了這樣的瑞應，於是維摩詰對文殊師利說：『可以一起去見佛了。』

什曰：維摩詰勸說一起去見佛，其用意是可以理解的。一是看到他誠心想完成自己的本意；二是想讓佛證明香飯的功德，使大家多有所領悟；三是考慮到他們懷著殊勝的願望遠遊，應該讓他們切實返回。所以想一起去佛那裡請教遺法。

與諸位菩薩一起禮敬供養文殊師利，（維摩詰）說：『很好，出發吧，現在正是時候。』

肇曰：是有益的時機。

維摩詰立即用神通力，將所有大眾連同獅子座，放在右掌中，前往佛所在的地方，到達后將他們放在地上。

什曰：世俗的迎送，必定是車馬成群，輕裝快騎。大士的迎送，則是運用神通。

（他們）頂禮佛足，右繞七圈，一心合掌，站在一邊。

肇曰：維摩詰將座位放在地上，是要先表達敬意。

那些菩薩們都避開座位，頂禮佛足，也右繞七圈，站在一邊。各位大弟子、釋（帝釋天，佛教的護法神）梵（大梵天，印度教的創世神）、四天王等，也都避開座位，頂禮佛足，站在一邊。這時，世尊按照禮儀慰問各位菩薩后，各自讓他們回到座位，大家都接受教誨坐定后，佛對舍利弗（智慧第一的佛陀十大弟子之一）說：『你看到菩薩大士自在的神力所為嗎？』

什曰：想要稱揚大士的神奇，將用來激勵那些心胸狹隘的想法。

舍利弗回答：『是的，我已經看到了。您認為怎麼樣呢，世尊？我所見到的，是不可思議的，不是意念所能想像的，不是度量所能測度的。』

肇曰：先前與文殊一起進入不思議室，因此借用寶座，看到了他的神力，又吃了香飯，乘著手掌返回，無法測度他的變化，所以自己斷絕了想像和測度。這部經的大旨，所闡明的是不可思議之道，所以常常顯現不可思議的跡象。

這時，阿難（佛陀的十大弟子之一，以記憶力強著稱）對佛說：『世尊，現在所聞到的香氣，是過去從來沒有的，這是什麼香呢？』

什曰：有人問：上品香氣普遍薰染三千世界，阿難為什麼沒有聞到呢？回答是：

【English Translation】 English version: Therefore, such an auspicious sign appeared first. Then Vimalakirti said to Manjushri (Bodhisattva of wisdom): 'We can go to see the Buddha together.'

Shi said: Vimalakirti's advice to see the Buddha together is understandable. First, he sees their sincere desire to fulfill their original intention; second, he wants the Buddha to prove the merit of the fragrant rice, so that everyone can gain more enlightenment; third, considering that they have a supreme wish to travel far, they should be allowed to return practically. Therefore, he wants to go to the Buddha to ask for the remaining Dharma.

Together with the Bodhisattvas, (Vimalakirti) paid homage and offerings to Manjushri, saying: 'Very good, let's go, now is the right time.'

Zhao said: It is a beneficial time.

Vimalakirti immediately used his supernatural power to place all the assembly, together with the lion throne, in his right palm, and went to where the Buddha was. After arriving, he placed them on the ground.

Shi said: Secular greetings and send-offs must involve many horses and light, fast riding. The greetings and send-offs of great beings involve the use of supernatural powers.

(They) prostrated themselves at the Buddha's feet, circumambulated him seven times to the right, and stood on one side with their palms together.

Zhao said: Vimalakirti placed the seats on the ground to express his respect first.

Those Bodhisattvas all avoided the seats, prostrated themselves at the Buddha's feet, also circumambulated him seven times to the right, and stood on one side. The great disciples, Shakra (Indra, king of the gods in Buddhism), Brahma (creator god in Hinduism), the Four Heavenly Kings, etc., also avoided the seats, prostrated themselves at the Buddha's feet, and stood on one side. At this time, the World Honored One greeted the Bodhisattvas according to etiquette, and then asked them to return to their seats. After everyone accepted the teachings and sat down, the Buddha said to Shariputra (foremost in wisdom among the Buddha's ten great disciples): 'Have you seen the self-mastery and supernatural power of the great Bodhisattvas?'

Shi said: Wanting to praise the miraculous powers of the great beings will be used to encourage those with narrow-minded thoughts.

Shariputra replied: 'Yes, I have seen it. What do you think, World Honored One? What I have seen is inconceivable, beyond what the mind can imagine, and beyond what measurement can fathom.'

Zhao said: Earlier, he entered the inconceivable chamber with Manjushri, so he borrowed the precious seat, saw his supernatural power, ate the fragrant rice, and returned in the palm of his hand, unable to measure his changes, so he cut off imagination and measurement. The main purpose of this sutra is to explain the inconceivable path, so it often shows inconceivable signs.

At this time, Ananda (one of the Buddha's ten great disciples, known for his strong memory) said to the Buddha: 'World Honored One, the fragrance that is now smelled has never been before. What is this fragrance?'

Shi said: Someone asked: The superior fragrance universally permeates three thousand worlds, why didn't Ananda smell it? The answer is:

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。非分故近而不聞。今有以得聞也。肇曰。如來將辨香飯之緣。故令阿難聞也。

佛告阿難是彼菩薩毛孔之香。

肇曰。彼菩薩眾香國菩薩也。所以獨言彼者。欲令舍利弗自顯一食之香。因明香飯之多益也。

於是舍利弗語阿難言我等毛孔亦出是香阿難言此所從來曰是長者維摩詰從眾香國取佛餘飯于舍食者一切毛孔皆香若此阿難問維摩詰是香氣住當久如維摩詰言至此飯消曰此飯久如當消曰此飯勢力至於七日然後乃消。

什曰。七日乃消有二因緣。或有人食香飯飯不時消。心必厭舍故不令久也。亦云應得道者。飯氣時薰不過七日。必成聖道。如道跡七生。七步蛇嚙等勢不過七。事不須久故不令過七。肇曰。七日勢消飯常力也。若應因飯而階道者。要得所應得然後乃消也。生曰。不過七日也。

又阿難若聲聞人未入正位食此飯者得入正位然後乃消。

肇曰。入無漏境。名入正位焉。

已入正位食此飯者得心解脫然後乃消。

什曰。見諦十六心也。問曰。食香飯云何得道。答曰。體安心靜發未曾有意。飯尚如此。何況道耶。有此妙果必有妙因。極大信樂深達因果。即解緣起解緣起則見實法也。肇曰。成無著果。名心解脫者。

若未發大乘意食此飯者至發意乃消已發

【現代漢語翻譯】 現代漢語譯本： 非分之物，即使靠近也聽不到。現在因為某種原因才得以聽聞。肇曰：如來將要說明香飯的因緣，所以讓阿難聽聞。

佛告訴阿難：這是彼菩薩（彼世界的菩薩）的毛孔之香。

肇曰：彼菩薩是眾香國（一個佛國）的菩薩。之所以特地說『彼』，是想讓舍利弗（佛陀的十大弟子之一，以智慧著稱）自己顯現一食之香，從而說明香飯的殊勝。

於是舍利弗告訴阿難說：『我們的毛孔也散發出這種香氣。』阿難問：『這香氣從哪裡來的？』答道：『是長者維摩詰（一位在家菩薩，以智慧和辯才著稱）從眾香國取佛的剩餘飯食，在他家吃飯的人，一切毛孔都散發香氣。』如果這樣，阿難問維摩詰：『這香氣能持續多久？』維摩詰說：『到這飯消化為止。』阿難問：『這飯多久才能消化？』答道：『這飯的效力能持續七天，然後才會消化。』

什曰：七天才能消化有兩種因緣。或者有人吃香飯，飯不及時消化，心裡必定厭惡捨棄，所以不讓它持續太久。也有說應該得道的人，飯的氣息薰染不超過七天，必定成就聖道。如道跡七生，七步蛇咬等，勢頭不過七。事情不需要太久，所以不讓它超過七天。肇曰：七天勢消是飯的常力。如果應該因為飯而進階證道的人，一定要得到所應該得到的，然後才會消化。生曰：不超過七天。

又，阿難，如果聲聞人（聽聞佛法而修行的弟子）未入正位（證得須陀洹果），吃了這飯，就能入正位，然後才會消化。

肇曰：進入無漏境界，名叫入正位。

已經入正位的人，吃了這飯，就能得到心解脫，然後才會消化。

什曰：見諦十六心。問：吃香飯怎麼能得道？答：體安心靜，沒有絲毫妄念，飯尚且如此，何況是道呢？有這種妙果，必定有妙因。極大信樂，深刻理解因果，就理解了緣起，理解緣起就見到了實法。肇曰：成就無著果，名叫心解脫。

如果未發大乘意（發起普度眾生的菩提心）的人，吃了這飯，到發起大乘意才會消化，已經發起

【English Translation】 English version: If it is not one's due, one will not hear it even when near. Now there is a reason to hear it. Zhao said: The Tathagata (another name for the Buddha) is about to explain the cause of the fragrant rice, so he lets Ananda (one of the Buddha's principal disciples) hear it.

The Buddha told Ananda: This is the fragrance from the pores of that Bodhisattva (a being on the path to Buddhahood).

Zhao said: That Bodhisattva is a Bodhisattva from the Land of All Fragrances (a Buddha-land known for its fragrance). The reason for specifically saying 'that' is to make Shariputra (one of the Buddha's chief disciples, known for his wisdom) reveal the fragrance of a single meal himself, thereby illustrating the abundance of the fragrant rice.

Then Shariputra said to Ananda, 'Our pores also emit this fragrance.' Ananda asked, 'Where does this fragrance come from?' He replied, 'It is from the elder Vimalakirti (a lay Buddhist known for his wisdom and eloquence) who took the Buddha's leftover rice from the Land of All Fragrances. Those who eat at his house have fragrance emanating from all their pores.' If so, Ananda asked Vimalakirti, 'How long will this fragrance last?' Vimalakirti said, 'Until this rice is digested.' Ananda asked, 'How long will it take for this rice to digest?' He replied, 'The power of this rice will last for seven days, and then it will be digested.'

Shishi said: There are two causes for the rice taking seven days to digest. Perhaps someone eats the fragrant rice, and the rice does not digest quickly, and the mind will surely become disgusted and abandon it, so it is not allowed to last long. It is also said that for those who should attain the Way, the scent of the rice will not permeate for more than seven days, and they will surely attain the holy path. Like the seven lives of Daoji, the snake bite in seven steps, etc., the momentum does not exceed seven. Things do not need to last long, so they are not allowed to exceed seven. Zhao said: The dissipation of the power in seven days is the constant power of the rice. If someone should advance on the path because of the rice, they must obtain what they should obtain before it is digested. Sheng said: It does not exceed seven days.

Furthermore, Ananda, if a Shravaka (a disciple who learns by hearing the teachings) who has not yet entered the right position (achieved the stage of Stream-enterer) eats this rice, they will be able to enter the right position, and then it will be digested.

Zhao said: Entering the realm of no outflows is called entering the right position.

Those who have already entered the right position, upon eating this rice, will attain liberation of mind, and then it will be digested.

Shishi said: Seeing the truth with sixteen aspects of mind. Question: How can one attain the Way by eating fragrant rice? Answer: The body is at peace, the mind is quiet, and there has never been any intention. Even the rice is like this, how much more so is the Way? If there is such a wonderful result, there must be a wonderful cause. With great faith and deep understanding of cause and effect, one understands dependent origination, and understanding dependent origination, one sees the real Dharma. Zhao said: Achieving the fruit of non-attachment is called liberation of mind.

If someone who has not yet generated the Mahayana intention (the aspiration to liberate all beings) eats this rice, it will not be digested until they generate the Mahayana intention, having already generated

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意食此飯者得無生忍然後乃消已得無生忍食此飯者至一生補處然後乃消。

生曰。七日之內。必有所得矣。然一食之悟亦不得有二階進也。止一生補處者。佛無因得故也。無生菩薩及正位之人。豈復假外方得進哉。而今云爾者。以明此飯為宣理之極。備有其義焉。

譬如有藥名曰上味其有服者身諸毒滅然後乃消此飯如是滅除一切諸煩惱毒然後乃消阿難白佛言未曾有也世尊如此香飯能作佛事。

什曰。神足變化。說法度人化之常也。飯本充體而今得道。故嘆未曾有。佛以化人為事。凡是化人皆名佛事。以阿難謂佛事之妙。妙盡於此。故下廣明佛事。以廣其心也。肇曰。飯本充體乃除結縛。未曾聞見也。生曰。佛以應悟為事。而香飯能之。未曾有者也。

佛言如是如是阿難或有佛土以佛光明而作佛事。

肇曰。阿難具香飯所益。謂佛事理極於此。故廣示其事。令悟佛道之無方也。此土眾生。見佛妙光自入道檢。亦有餘益。但以光為主下皆類此。

有以諸菩薩而作佛事。

什曰。佛直居宗靜默。令菩薩弘道以化人也。肇曰。有佛默然居宗。以菩薩為化主也。

有以佛所化人而作佛事。

肇曰。有純以化為佛事。如須扇頭比。

有以菩提樹而作佛事。

【現代漢語翻譯】 現代漢語譯本： 食用此飯的人，必須證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）之後才能消化；已經證得無生法忍的人，食用此飯後，修行可達到一生補處菩薩（Ekajati-pratibaddha，下一生將成佛的菩薩）的果位才能消化。 生公（竺道生）說：『七日之內，必有所得。』然而，通過一次食用此飯所獲得的覺悟，也不可能連升兩級。止於一生補處菩薩的果位，是因為佛的果位不是通過因緣可以得到的。無生菩薩以及已經證得正位的人，難道還需要藉助外力才能進步嗎？現在這樣說，是爲了說明此飯宣揚的道理極其深奧，具備各種意義。 譬如有一種藥，名叫『上味』，服用它的人，身上的各種毒素都會消除才能消化；此飯也是如此，能滅除一切諸煩惱毒才能消化。阿難（Ananda，佛陀的十大弟子之一）對佛說：『前所未有啊，世尊！如此香飯竟然能作佛事（Buddha-kritya，佛的教化事業）。』 鳩摩羅什（Kumarajiva，著名佛經翻譯家）說：『以神通變化，說法度人，是佛的常態。飯本來是用來充飢的，現在卻能使人得道，所以感嘆前所未有。佛以教化人為事業，凡是教化人都可以稱為佛事。』阿難認為佛事的妙處，妙就妙在此處，所以下面廣泛地說明佛事，以此來開闊他的心胸。僧肇（Sengzhao，鳩摩羅什的弟子）說：『飯本來是用來充飢的，現在卻能消除結縛，真是前所未聞。』竺道生說：『佛以應機施教為事業，而香飯竟然能做到，真是前所未有。』 佛說：『正是這樣，正是這樣，阿難！有的佛土以佛的光明來作佛事。』 僧肇說：『阿難完全理解了香飯的益處，認為佛事的道理已經到了極點，所以廣泛地展示佛事，使他領悟佛道的無方。』此土眾生，見到佛的妙光，自然進入修道的門徑，也有額外的益處，但以光明為主，下面都是類似的。 有的佛土以諸菩薩（Bodhisattva，追求覺悟的修行者）來作佛事。 鳩摩羅什說：『佛只是安住于根本的靜默之中，讓菩薩弘揚佛法來教化世人。』僧肇說：『有的佛默然安住于根本，以菩薩作為教化的主體。』 有的佛土以佛所教化的人來作佛事。 僧肇說：『有的完全以教化作為佛事，如須扇頭比丘（Sudatta，給孤獨長者）。』 有的佛土以菩提樹（Bodhi tree，佛陀悟道之樹）來作佛事。

【English Translation】 English version: Those who eat this rice must attain Anutpattika-dharma-kshanti (無生法忍, profound understanding of the non-arising and non-ceasing of all dharmas) before it can be digested; those who have already attained Anutpattika-dharma-kshanti, upon eating this rice, can advance in their practice to the stage of Ekajati-pratibaddha Bodhisattva (一生補處, a Bodhisattva who will become a Buddha in the next life) before it can be digested. Seng Zhao (竺道生) said, 'Within seven days, one will surely gain something.' However, the enlightenment gained through a single consumption of this rice cannot result in a leap of two stages. The reason it only leads to the stage of Ekajati-pratibaddha Bodhisattva is that Buddhahood cannot be attained through causes and conditions. Do Anutpattika Bodhisattvas and those who have attained the correct position still need external help to advance? The reason for saying this is to illustrate that the principles expounded by this rice are extremely profound and encompass various meanings. For example, there is a medicine called 'Superior Flavor'; those who take it will have all the toxins in their body eliminated before it can be digested. This rice is also like that, able to eliminate all the poisons of afflictions before it can be digested. Ananda (阿難, one of the ten principal disciples of the Buddha) said to the Buddha, 'Unprecedented, World-Honored One! Such fragrant rice can actually perform Buddha-kritya (佛事, the activities of the Buddha).' Kumarajiva (鳩摩羅什, famous translator of Buddhist scriptures) said, 'Transforming through spiritual powers and teaching the Dharma to liberate people is the norm for the Buddha. Rice is originally for filling the stomach, but now it can lead to enlightenment, hence the exclamation of unprecedented. The Buddha's work is to transform people, and all acts of transforming people can be called Buddha-kritya.' Ananda believes that the wonder of Buddha-kritya lies in this, so the following extensively explains Buddha-kritya to broaden his mind. Sengzhao (僧肇, disciple of Kumarajiva) said, 'Rice is originally for filling the stomach, but now it can eliminate bonds, which is unheard of.' Zhu Daosheng said, 'The Buddha's work is to teach according to the situation, and this fragrant rice can do it, which is unprecedented.' The Buddha said, 'It is so, it is so, Ananda! Some Buddha-lands use the Buddha's light to perform Buddha-kritya.' Sengzhao said, 'Ananda fully understands the benefits of the fragrant rice and believes that the principle of Buddha-kritya has reached its peak, so he extensively demonstrates Buddha-kritya to make him realize the boundlessness of the Buddha's path.' The beings in this land, upon seeing the Buddha's wonderful light, naturally enter the path of cultivation, which also has additional benefits, but light is the main thing, and the following are similar. Some Buddha-lands use Bodhisattvas (菩薩, practitioners seeking enlightenment) to perform Buddha-kritya. Kumarajiva said, 'The Buddha simply resides in the fundamental silence, allowing Bodhisattvas to propagate the Dharma to transform the world.' Sengzhao said, 'Some Buddhas silently reside in the fundamental, with Bodhisattvas as the main agents of transformation.' Some Buddha-lands use those transformed by the Buddha to perform Buddha-kritya. Sengzhao said, 'Some completely use transformation as Buddha-kritya, such as Sudatta (須扇頭比丘, Anathapindika).' Some Buddha-lands use the Bodhi tree (菩提樹, the tree under which the Buddha attained enlightenment) to perform Buddha-kritya.

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什曰。或出華果或出名香或放光明或為說法也。肇曰。佛于下成道樹名菩提。此樹光無不照香無不薰。形色微妙隨所好而見。樹出法音隨所好而聞。此如來報應樹也。眾生遇者自然悟道。此土以樹為化之本也。

有以佛衣服臥具而作佛事。

什曰。昔閻浮提王。得佛大衣。時世疾疫。王以衣著標上。以示眾人。歸命病皆得愈信敬益深。因是解脫此其類也。肇注同。

有以飯食而作佛事有以園林臺觀而作佛事。

肇曰。眾香國即其事也。一義飲食以舌根通道。園觀以眼根通道也。

有以三十二相八十隨形好而作佛事。

什曰。或一相二相乃至眾多相。隨所應見而為現相。亦云以佛形像。如萍沙王以佛像與弗迦沙王因是得悟也。下言佛身全現身也。肇曰。好嚴飾者示之以相好也。

有以佛身而作佛事有以虛空而作佛事。

什曰。除卻形色廓然無像。令其空心虛靜累想自滅。亦如文殊師利滅眾色像。現虛空相以化阿阇世王也。肇曰。好有者存身以示有。好空者滅身以示空。如密跡經說也。八相雖在身而身相不一。所因各異故。佛事不同也。

眾生應以此緣得入律行。

肇曰。所因雖殊。然俱入律行也。

有以夢幻影響鏡中像水中月熱時炎如是等諭而作

【現代漢語翻譯】 現代漢語譯本 什（鳩摩羅什，Kumarajiva）說：『或者變現出華美的果實，或者散發出名貴的香氣，或者放出光明，或者為人說法。』肇（僧肇）說：『佛在菩提樹（Bodhi，覺悟之樹）下成道，此樹的光芒無處不照耀，香氣無處不薰染。樹的形色微妙，隨著眾生的喜好而顯現。樹發出法音，隨著眾生的喜好而聽聞。』這就是如來的報應樹。眾生遇到它自然能領悟佛道。此土以樹為教化的根本。

有人用佛的衣服臥具來做佛事。

什（鳩摩羅什，Kumarajiva）說：『過去閻浮提（Jambudvipa，我們所居住的這個世界）的國王，得到佛的大衣。當時世間流行疾病，國王把大衣豎立在旗桿上，展示給眾人。人們歸命佛法，疾病都痊癒了，信仰和敬意更加深厚，因此得到解脫。』這就是此類事例。肇注的觀點相同。

有人用飯食來做佛事，有人用園林臺觀來做佛事。

肇（僧肇）說：『眾香國（Sarvagandhavilasita，一個佛國名稱）就是這樣的例子。』用飲食通過舌根來通達佛法，用園林臺觀通過眼根來通達佛法。

有人用三十二相（32 major marks），八十隨形好（80 minor marks）來做佛事。

什（鳩摩羅什，Kumarajiva）說：『或者顯現一相、二相，乃至眾多相，隨著眾生應該見到的而顯現。』也可以說是用佛的形像。例如萍沙王（Bimbisara）用佛像送給弗迦沙王（Pukkusa），因此得以覺悟。下面所說的佛身，是指佛身完全顯現。肇（僧肇）說：『對於喜歡莊嚴修飾的人，就向他們展示佛的相好。』

有人用佛身來做佛事，有人用虛空來做佛事。

什（鳩摩羅什，Kumarajiva）說：『去除形色，廓然無像，使他們的心空虛安靜，各種雜念自然消滅。』也像文殊師利（Manjusri）滅除各種色相，顯現虛空相來教化阿阇世王（Ajatasattu）。肇（僧肇）說：『喜歡有的人，就保留佛身來顯示有；喜歡空的人，就滅除佛身來顯示空。』就像《密跡經》所說的那樣。八相雖然都在佛身中，但佛身所顯現的相併不相同，所依據的因緣也各不相同，所以佛事也不同。

眾生應該通過這些因緣得以進入律行。

肇（僧肇）說：『所依據的因緣雖然不同，但最終都進入律行。』

有人用夢幻、影響、鏡中像、水中月、熱時炎等比喻來做佛事。

【English Translation】 English version Shih (Kumarajiva) said: 'Sometimes manifesting beautiful fruits, sometimes emitting precious fragrances, sometimes radiating light, or sometimes expounding the Dharma.' Zhao (Sengzhao) said: 'The Buddha attained enlightenment under the Bodhi tree (Bodhi, tree of enlightenment), the light of this tree shines everywhere, and its fragrance permeates everywhere. The form and color of the tree are subtle, appearing according to the preferences of sentient beings. The tree emits Dharma sounds, which are heard according to the preferences of sentient beings.' This is the reward-body tree of the Tathagata. Beings who encounter it naturally awaken to the Buddha's path. This land takes the tree as the foundation of transformation.

Some use the Buddha's clothes and bedding to perform Buddha-deeds.

Shih (Kumarajiva) said: 'In the past, the king of Jambudvipa (Jambudvipa, the world we live in) obtained the Buddha's great robe. At that time, there was a plague in the world. The king erected the robe on a flagpole and showed it to the people. People took refuge in the Buddha's teachings, and their illnesses were cured, and their faith and reverence deepened, thus attaining liberation.' This is such an example. Zhao's commentary agrees.

Some use food and drink to perform Buddha-deeds, and some use gardens and pavilions to perform Buddha-deeds.

Zhao (Sengzhao) said: 'The Land of All Fragrances (Sarvagandhavilasita, name of a Buddha-land) is such an example.' Using food and drink to access the Dharma through the tongue-root, and using gardens and pavilions to access the Dharma through the eye-root.

Some use the thirty-two major marks (32 major marks), and eighty minor marks (80 minor marks) to perform Buddha-deeds.

Shih (Kumarajiva) said: 'Sometimes manifesting one mark, two marks, or even many marks, appearing according to what sentient beings should see.' It can also be said that it is using the Buddha's image. For example, King Bimbisara (Bimbisara) gave a Buddha image to King Pukkusa (Pukkusa), and thus attained enlightenment. The Buddha-body mentioned below refers to the complete manifestation of the Buddha-body. Zhao (Sengzhao) said: 'For those who like adornment, show them the marks and characteristics of the Buddha.'

Some use the Buddha-body to perform Buddha-deeds, and some use emptiness to perform Buddha-deeds.

Shih (Kumarajiva) said: 'Removing form and color, vast and without image, making their minds empty and quiet, and various distracting thoughts naturally disappear.' It is also like Manjusri (Manjusri) eliminating various forms and appearances, and manifesting the aspect of emptiness to transform King Ajatasattu (Ajatasattu). Zhao (Sengzhao) said: 'Those who like existence, retain the Buddha-body to show existence; those who like emptiness, eliminate the Buddha-body to show emptiness.' Just as the Secret Trace Sutra says. Although the eight aspects are all in the Buddha-body, the aspects manifested by the Buddha-body are not the same, and the causes and conditions on which they are based are also different, so the Buddha-deeds are also different.

Sentient beings should be able to enter the precepts through these causes and conditions.

Zhao (Sengzhao) said: 'Although the causes and conditions on which they are based are different, they all ultimately enter the precepts.'

Some use metaphors such as dreams, illusions, reflections in a mirror, the moon in water, and mirages in hot weather to perform Buddha-deeds.

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佛事。

什曰。于夢中悟感眾生也。下六事為現不真形色。令悟深理焉。肇曰。自有不悟正言。因諭得解者。

有以音聲語言文字而作佛事。

肇曰。即此娑婆國之佛事。

或有清凈佛土寂寞無言無說。

什曰。有形色無言教如維摩詰默然成論比也。

無示無識無作無為而作佛事。

肇曰。有真凈土純法身菩薩。外無言說內無情識。寂莫無為而超悟於事外。非是言情所能稱述。此佛事之上者也。

如是阿難諸佛威儀進止諸所施為無非佛事。

肇曰。佛事者以有益為事耳。如來進止舉動威儀俯仰乃至動足未曾無益。所以諸所作為。無非佛事。上略言之也。

阿難有此四魔八萬四千諸煩惱門。

什曰。煩惱根本有四。三毒及等分也。二萬一千塵垢屬一病。四病故八萬四千也。總說則八萬四千。別相則無量。今言八萬四千。則攝無量故為門也。肇曰。三毒等分此四。煩惱之根也。因一根生二萬一千煩惱。合八萬四千。因八萬四千。出無量塵垢故名門也。

而諸眾生為之疲勞諸佛即以此法而作佛事。

什曰。佛事有三種。一以善作佛事。光明神力說法等是也。二無記虛空是也。三以不善八萬四千煩惱是也。譬如藥師或以良藥。或以毒藥治人

【現代漢語翻譯】 現代漢語譯本 佛事。

鳩摩羅什（Kumārajīva）說：在夢中感悟眾生。下面六件事是爲了展現不真實的形色，使人領悟深刻的道理。僧肇說：有不領悟正言的人，通過譬喻才能理解。

有的通過音聲、語言、文字來做佛事。

僧肇說：這就是娑婆世界（Sahā）的佛事。

有的清凈佛土寂靜無聲，沒有言語。

鳩摩羅什說：有形色而沒有言教，就像維摩詰（Vimalakīrti）的默然成論一樣。

沒有指示，沒有意識，沒有作為，沒有造作，而做佛事。

僧肇說：有真正的凈土，純粹是法身菩薩（Dharmakāya）。對外沒有言語，對內沒有情識，寂靜無為，超越領悟於事物之外。不是言語情識所能稱述的。這是佛事中最高的境界。

像這樣，阿難（Ānanda），諸佛的威儀、進退、一切所作所為，沒有不是佛事的。

僧肇說：佛事就是以有益為事。如來的進退舉動、威儀俯仰，乃至抬腳，沒有不是有益的。所以一切所作所為，沒有不是佛事。以上是簡略地說。

阿難，有這四魔（Four Māras），八萬四千種煩惱之門。

鳩摩羅什說：煩惱的根本有四種，即三毒（Three Poisons，貪嗔癡）和等分（Egalitarianism）。二萬一千種塵垢屬於一種病。四種病，所以有八萬四千種。總的來說是八萬四千種，具體來說是無量的。現在說八萬四千種，就包含了無量，所以說是門。僧肇說：三毒和等分這四種是煩惱的根源。因為一個根源產生二萬一千種煩惱，合起來是八萬四千種。因為八萬四千種煩惱，產生無量的塵垢，所以叫做門。

而各種眾生為此疲憊不堪，諸佛就用這種法來做佛事。

鳩摩羅什說：佛事有三種。一種是用善來做佛事，如光明神力、說法等。二是無記，如虛空。三是用不善，即八萬四千種煩惱。譬如藥師（Bhaiṣajyaguru），有時用良藥，有時用毒藥來治病。

【English Translation】 English version Buddha-activities.

Kumārajīva said: To awaken sentient beings in a dream. The following six matters are to reveal unreal forms and colors, so that people can understand profound principles. Sengzhao said: There are those who do not understand correct words, and can only understand through parables.

Some perform Buddha-activities through sounds, speech, words, and texts.

Sengzhao said: This is the Buddha-activity of this Sahā world.

Some pure Buddha-lands are silent and without speech.

Kumārajīva said: There are forms and colors but no verbal teachings, like Vimalakīrti's silent discourse.

Without indication, without consciousness, without action, without effort, one performs Buddha-activities.

Sengzhao said: There are true pure lands, purely Dharmakāya Bodhisattvas. Outwardly there is no speech, inwardly there is no emotion or consciousness, silent and non-active, transcending and awakening beyond things. It cannot be described by words or emotions. This is the highest state of Buddha-activity.

Thus, Ānanda, the Buddhas' dignified deportment, their advancing and retreating, all their actions, are nothing but Buddha-activities.

Sengzhao said: Buddha-activity is to take benefiting others as one's task. The Tathāgata's advancing and retreating, movements, dignified deportment, looking up and down, even lifting a foot, is never without benefit. Therefore, all actions are nothing but Buddha-activities. The above is a brief explanation.

Ānanda, there are these Four Māras, and eighty-four thousand gates of afflictions.

Kumārajīva said: There are four roots of afflictions: the Three Poisons (greed, hatred, and delusion) and Egalitarianism. Twenty-one thousand defilements belong to one disease. Four diseases, hence eighty-four thousand. Generally speaking, there are eighty-four thousand, specifically speaking, there are countless. Now saying eighty-four thousand includes the countless, therefore it is called a gate. Sengzhao said: The Three Poisons and Egalitarianism are the four roots of afflictions. Because one root produces twenty-one thousand afflictions, totaling eighty-four thousand. Because of eighty-four thousand afflictions, countless defilements are produced, therefore it is called a gate.

And all sentient beings are exhausted by this, the Buddhas use this Dharma to perform Buddha-activities.

Kumārajīva said: There are three types of Buddha-activities. One is to perform Buddha-activities with goodness, such as the power of light, preaching the Dharma, etc. The second is neutral, like emptiness. The third is with unwholesomeness, that is, the eighty-four thousand afflictions. For example, a Bhaiṣajyaguru sometimes uses good medicine, sometimes uses poison to cure people.

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病也。佛亦如是。以煩惱如佛以愛度難陀也。瞋恚化惡龍比也。肇曰。眾生皆以煩惱為病。而諸佛即以之為藥。如淫女以欲為患。更極其情慾然後悟道。毒龍以瞋為患。更增其忿恚然後受化。此以欲除欲以瞋除瞋。猶良醫以毒除毒。斯佛事之無方也。生曰。若投藥失所。則藥反為毒矣。茍曰得愈毒為藥也。是以大聖為心病之醫王。觸事皆是法之良藥。

是名入一切諸佛法門。

肇曰。若能應會無方美惡斯順。無事不為。為之無非佛事。乃名入諸佛法門耳。生曰。茍達其一眾事皆畢。

菩薩入此門者。

肇曰。七住已上豫入此門。

若見一切凈好佛土不以為喜不貪不高若見一切不凈佛土不以為憂不閡不沒但于諸佛生清凈心歡喜恭敬未曾有也諸佛如來功德平等為教化眾生故而現佛土不同。

肇曰。佛無定所。應物而現。在凈而凈在穢而穢。美惡自彼于佛無二。曷為自生憂喜于其間哉。是以豫入此門者。見凈不貪己分不高。睹穢不閡乖情不沒。故能生真凈心。知佛平等而應跡不同。此窺𨵦之徒非平等信也。自不入佛事門者。孰能不以凈穢為心乎。生曰。菩薩既入此門。便知佛土本是就應之義。好惡在彼於我豈有異哉。所貴唯應。但嘆應生之為奇也。

阿難汝見諸佛國土地有若干

【現代漢語翻譯】 現代漢語譯本 病也是如此。佛也是這樣。用煩惱就像佛用愛來度化難陀（佛陀的堂弟）一樣。用嗔恚來轉化惡龍也是一個比喻。肇法師說：『眾生都把煩惱當作疾病，而諸佛卻把煩惱當作藥物。』例如，把情慾當作禍患，更加放縱他的情慾，然後才領悟真道。毒龍把嗔恨當作禍患，更加增長它的忿怒，然後才接受教化。這是用情慾來消除情慾，用嗔恨來消除嗔恨，就像良醫用毒藥來消除毒害一樣。這就是佛事的不可思議之處啊。生法師說：『如果投藥不當，那麼藥物反而會變成毒藥。』茍法師說：『如果能夠治好疾病，那麼毒藥也就變成了藥物。』因此，大聖是治療心病的醫王，接觸到的每件事都是佛法的良藥。 這就是所謂的進入一切諸佛法門。 肇法師說：『如果能夠適應各種情況，不執著於美丑，順應一切，沒有什麼不能做的，所做的沒有不是佛事的，這才叫做進入諸佛法門。』生法師說：『如果通達了其中一個道理，那麼所有的事情就都明白了。』 菩薩進入這個法門之後。 肇法師說：『七住位以上的菩薩就可以預先進入這個法門。』 如果見到一切清凈美好的佛土，不因此而歡喜，不貪戀，不自高自大；如果見到一切不清凈的佛土，不因此而憂愁，不厭惡，不沮喪；只是對諸佛生起清凈心，歡喜恭敬，覺得非常稀有。諸佛如來的功德是平等的，爲了教化眾生，所以顯現的佛土才有所不同。 肇法師說：『佛沒有固定的處所，而是應眾生的根器而顯現。在清凈的地方就顯現清凈，在污穢的地方就顯現污穢。美和丑是眾生自己產生的分別，對於佛來說沒有分別。』為什麼自己要在其中產生憂愁和歡喜呢？因此，預先進入這個法門的人，見到清凈的佛土不貪戀，不認為是自己應得的，不自高自大；看到污穢的佛土不厭惡，不違背自己的本性，不沮喪。所以能夠生起真正的清凈心，知道佛的本體是平等的，而應化的事蹟卻有所不同。這些是窺探佛法奧秘的人所不能理解的，他們沒有平等心。如果自己沒有進入佛事之門，誰能夠不被清凈和污穢所動心呢？生法師說：『菩薩既然進入了這個法門，就知道佛土本來就是爲了應化眾生而顯現的，好和壞在於眾生，對於我來說又有什麼不同呢？』所珍貴的只是應化，只是讚歎應化所產生的奇妙作用。 阿難（佛陀的十大弟子之一），你看到諸佛國土的土地有多少種嗎？

【English Translation】 English version Illness is also like that. The Buddha is also like this. Using afflictions is like the Buddha using love to liberate Nanda (Buddha's cousin). Transforming the evil dragon with anger is also a metaphor. Master Zhao said: 'All sentient beings regard afflictions as illnesses, while all Buddhas regard them as medicine.' For example, regarding desire as a calamity, indulging his desires even more, and then realizing the truth. The poisonous dragon regards anger as a calamity, increasing its rage even more, and then accepting transformation. This is using desire to eliminate desire, using anger to eliminate anger, just like a good doctor using poison to eliminate poison. This is the inconceivable nature of the Buddha's work. Master Sheng said: 'If the medicine is administered improperly, then the medicine will turn into poison.' Master Gou said: 'If the illness can be cured, then the poison becomes medicine.' Therefore, the Great Sage is the king of physicians who heals mental illnesses, and everything he encounters is good medicine for the Dharma. This is called entering the Dharma gate of all Buddhas. Master Zhao said: 'If one can adapt to all situations, not be attached to beauty or ugliness, and comply with everything, there is nothing that cannot be done, and everything that is done is the work of the Buddha. This is called entering the Dharma gate of all Buddhas.' Master Sheng said: 'If one understands one principle, then all things will be understood.' When a Bodhisattva enters this gate. Master Zhao said: 'Bodhisattvas above the seventh stage can enter this gate in advance.' If one sees all pure and beautiful Buddha lands, one is not happy because of it, not greedy, not arrogant; if one sees all impure Buddha lands, one is not sad because of it, not disgusted, not depressed; one only generates a pure mind towards all Buddhas, joyful and respectful, feeling it is unprecedented. The merits and virtues of all Buddhas and Tathagatas are equal, but for the sake of teaching sentient beings, the Buddha lands they manifest are different. Master Zhao said: 'The Buddha has no fixed abode, but appears according to the capacity of sentient beings. In a pure place, he appears pure; in a defiled place, he appears defiled. Beauty and ugliness are distinctions created by sentient beings themselves; for the Buddha, there is no distinction.' Why should one generate sorrow and joy in between? Therefore, those who enter this gate in advance do not covet pure Buddha lands, do not think they deserve them, and are not arrogant; they do not detest impure Buddha lands, do not violate their own nature, and are not depressed. Therefore, they can generate a true pure mind, knowing that the essence of the Buddha is equal, but the manifested traces are different. These are things that those who peep into the mysteries of the Dharma cannot understand; they do not have an equal mind. If one has not entered the gate of the Buddha's work, who can not be moved by purity and defilement? Master Sheng said: 'Since the Bodhisattva has entered this gate, he knows that the Buddha land is originally manifested for the sake of transforming sentient beings. Good and bad are in sentient beings, what difference is there to me?' What is valued is only transformation, only praising the wonderful effects produced by transformation. Ananda (one of the ten great disciples of the Buddha), how many kinds of land have you seen in the Buddha lands of all Buddhas?

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而虛空無若干也。

生曰。無地為空。而地出其中矣。

如是見諸佛色身有若干耳。

什曰。謂化現身也。下言身色等。真報應之身也。

其無閡慧無若干也。

肇曰。佛慧如空應形猶地。不以地異而異空。不以空一而釋地也。生曰。色身是外應之有。出無閡慧中。而無閡慧無色身也。

阿難諸佛色身威相種姓戒定智慧解脫解脫知見力無所畏不共之法大慈大悲威儀所行及其壽命說法教化成就眾生凈佛國土具諸佛法悉皆同等。

生曰。諸佛色身雖復若干。而一一佛無不有之。故無不等矣。

是故名為三藐三佛陀。

什曰。三藐三菩提。秦言正遍知。今言三藐三佛陀。言正遍覺也。見法無差故言正。智無不周故言遍也。出生死夢故言覺也。肇曰。秦言正遍知。見法無差謂之正。智無不周謂之遍。決定法相謂之知。生曰。若不等者。便有所不盡。不得名為正遍覺人也。

名為多陀阿伽度。

肇曰。秦言如來亦云如去。如法而來如法而去。古今不改千聖同轍。故名如來亦名如去。生曰。如者謂心與如冥。無復有不如之理。從此中來。故無不如矣。

名為佛陀。

什曰。多陀阿伽度。秦言如來亦言如去。如法知如法說故名如也。諸佛以安隱道

【現代漢語翻譯】 現代漢語譯本： 而虛空是沒有數量限制的。

生曰：沒有土地的地方是虛空，而土地從中產生。

像這樣看待諸佛的色身（Rupakaya，佛的形象之身）是有數量限制的嗎？

什曰：指的是化現之身。下面說的身色等，是真報應之身。

他們的無礙智慧是沒有數量限制的。

肇曰：佛的智慧像虛空一樣，應現的形體像土地一樣。不能因為土地不同而認為虛空也不同，也不能因為虛空一樣而否定土地的差異。生曰：色身是外在應化的有，從無礙智慧中產生，而無礙智慧沒有色身。

阿難，諸佛的色身、威相、種姓、戒律、禪定、智慧、解脫、解脫知見、力量、無所畏懼、不共之法、大慈、大悲、威儀所行以及壽命、說法教化、成就眾生、清凈佛國土，具備諸佛的法，都完全相同。

生曰：諸佛的色身雖然有數量上的不同，但是每一尊佛都具備這些，所以沒有不相同的。

因此，被稱為三藐三佛陀（Samyaksambuddha，正等覺者）。

什曰：三藐三菩提（Samyaksambodhi），在秦朝的語言中被稱為『正遍知』。現在說『三藐三佛陀』，意思是『正遍覺』。見法沒有差別，所以說是『正』。智慧沒有不周全的地方，所以說是『遍』。從生死夢中醒來，所以說是『覺』。肇曰：秦朝的語言中稱為『正遍知』。見法沒有差別叫做『正』，智慧沒有不周全叫做『遍』，決定法相叫做『知』。生曰：如果不是完全相同，就會有所不盡之處，就不能被稱為『正遍覺』的人。

被稱為多陀阿伽度（Tathagata，如來）。

肇曰：秦朝的語言中稱為『如來』，也稱為『如去』。如法而來，如法而去。古今不變，千聖遵循同一軌跡。所以稱為『如來』，也稱為『如去』。生曰：『如』指的是心與真如冥合，沒有不符合真如的道理。從這裡來，所以沒有不如意的。

被稱為佛陀（Buddha，覺者）。

什曰：多陀阿伽度（Tathagata），在秦朝的語言中稱為『如來』，也稱為『如去』。如法知，如法說，所以稱為『如』。諸佛以安穩的道路

【English Translation】 English version: And the void is without number.

Sheng said: Where there is no earth, there is void, and the earth emerges from it.

Is it like seeing the Rupakaya (form body of the Buddhas) having a certain number?

Shi said: Referring to the manifested body. The following mentions of body and form, etc., refer to the true reward body.

Their unobstructed wisdom is without number.

Zhao said: The Buddha's wisdom is like the void, and the manifested forms are like the earth. One should not think the void is different because the earth is different, nor should one negate the differences in the earth because the void is the same. Sheng said: The Rupakaya is the external manifested existence, arising from unobstructed wisdom, while unobstructed wisdom does not have a Rupakaya.

Ananda, the Buddhas' Rupakaya, majestic appearances, lineage, precepts, samadhi, wisdom, liberation, knowledge of liberation, powers, fearlessness, unique qualities, great compassion, great mercy, dignified conduct, actions, lifespan, teaching, transforming beings, purifying Buddha lands, possessing all Buddha-dharmas, are all completely equal.

Sheng said: Although the Rupakayas of the Buddhas have numerical differences, each and every Buddha possesses all of these, so there is no inequality.

Therefore, they are called Samyaksambuddha (Perfectly Enlightened One).

Shi said: Samyaksambodhi, in the Qin language, is called 'Perfect and Universal Knowledge'. Now saying 'Samyaksambuddha' means 'Perfect and Universal Enlightenment'. Seeing the Dharma without difference is called 'Perfect'. Wisdom without incompleteness is called 'Universal'. Awakening from the dream of birth and death is called 'Enlightenment'. Zhao said: In the Qin language, it is called 'Perfect and Universal Knowledge'. Seeing the Dharma without difference is called 'Perfect', wisdom without incompleteness is called 'Universal', determining the characteristics of the Dharma is called 'Knowledge'. Sheng said: If they were not completely equal, there would be something incomplete, and they could not be called 'Perfectly and Universally Enlightened' persons.

They are called Tathagata (Thus Come One).

Zhao said: In the Qin language, it is called 'Tathagata', also called 'Thus Gone'. Coming according to the Dharma and going according to the Dharma. Unchanging from ancient times to the present, the thousand sages follow the same path. Therefore, it is called 'Tathagata', also called 'Thus Gone'. Sheng said: 'Thus' refers to the mind merging with Suchness, without any principle that does not conform to Suchness. Coming from this, there is nothing that is not as it should be.

They are called Buddha (Enlightened One).

Shi said: Tathagata, in the Qin language, is called 'Thus Come', also called 'Thus Gone'. Knowing according to the Dharma and speaking according to the Dharma, therefore it is called 'Thus'. The Buddhas use the path of peace and stability

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來。此佛亦如是來。彼佛安隱去。此佛亦如是去也。佛陀秦言覺也。凡得道名為覺。覺有二種。一於四諦中覺。二於一切法中覺。覺而不盡。則非真覺故無覺名也。如佛問舍利弗三問不答。天女問默然無言。此未免於睡也。言遍言如言覺。此三名則是體極之稱。足以明諸佛同等異於二乘也。肇曰。秦言覺生死長寢莫能自覺。自覺覺彼者其唯佛也。此三句蓋體極之稱。若如上佛事。有一毫不等者。則不足以名三號具足也。生曰。于結使眠中而覺。故得心冥如也。

阿難若我廣說此三句義汝以劫壽不能盡受。

生曰。無不知無不能者。豈可窮之哉。言阿難不能盡受。亦何足用美其廣。意在以稱菩薩能盡受之矣。

正使三千大千世界滿中眾生皆如阿難多聞第一得念總持此諸人等以劫之壽亦不能受。

肇曰。三句之義無窮若此。其道平等理無不極。豈容優劣於其間哉。

如是阿難諸佛阿耨多羅三藐三菩提無有限量智慧辯才不可思議阿難白佛我從今已往不敢自謂以為多聞。

肇曰。阿難於五百弟子中。多聞強記第一。今聞佛事。乃自審寡聞也。生曰。阿難豈不知己之多聞本有在乎。自取不達。以申佛之意也。

佛告阿難勿起退意所以者何我說汝于聲聞中為最多聞非謂菩薩且止阿難其

【現代漢語翻譯】 現代漢語譯本：來。此佛（指現在的佛）也是這樣來的。彼佛（指過去的佛）安穩地離去，此佛也是這樣離去的。佛陀（Buddha）在秦語中是『覺』的意思。凡是證得真理的人都稱為『覺』。覺有兩種：一是對四諦（苦、集、滅、道）的覺悟，二是對一切法的覺悟。如果覺悟而不徹底，就不是真正的覺悟，因此不能稱為『覺』。例如，佛陀問舍利弗（Sariputra）三次，舍利弗都不回答，天女問話時默然不語，這都還沒有擺脫昏睡狀態。『言』、『遍言』、『如言覺』這三個名稱是本體達到極致的稱謂，足以說明諸佛是同等的，不同於二乘（聲聞乘和緣覺乘）。肇法師說：『秦語中，『覺』意味著從生死長眠中醒來，自己覺悟不了，能自覺覺他的只有佛。』這三句話概括了本體達到極致的稱謂。如果像上面的佛事，有一絲一毫的不等同，就不足以稱為三號（如來、應供、正遍知）具足。生法師說：『從結使（煩惱）的睡眠中覺醒，所以心得冥合於真如。』 阿難（Ananda），如果我廣泛地解說這三句話的含義，你即使活過一劫（kalpa）的時間也無法完全領受。 生法師說：『無所不知，無所不能，怎麼可能窮盡呢？』說阿難不能完全領受，又何必用它來讚美它的廣博呢？意在用它來稱讚菩薩能夠完全領受。 即使三千大千世界中充滿著像阿難這樣多聞第一、得念總持的眾生，這些人即使活過一劫的時間，也無法完全領受。 肇法師說：『這三句話的含義無窮無盡，其道平等，真理無所不至，怎麼容許有優劣之分呢？』 阿難，諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）具有不可思議的智慧和辯才。阿難對佛說：『我從今以後不敢自認為多聞。』 肇法師說：『阿難在五百弟子中，多聞強記是第一。現在聽聞佛事，才覺得自己寡聞。』生法師說：『阿難難道不知道自己的多聞本來是有所依據的嗎？自己不通達，是爲了申明佛的深意。』 佛告訴阿難：『不要產生退卻的想法。為什麼呢？我說你在聲聞（Sravaka）中是最多聞的，不是說在菩薩（Bodhisattva）中。暫且停止吧，阿難，其』

【English Translation】 English version: 'Come.' This Buddha (referring to the present Buddha) also comes in this way. That Buddha (referring to the past Buddha) departed peacefully, and this Buddha also departs in this way. 'Buddha' (Buddha) in the Qin language means 'awakening.' Anyone who attains enlightenment is called 'awakened.' There are two types of awakening: one is awakening to the Four Noble Truths (suffering, origin, cessation, path), and the other is awakening to all dharmas. If the awakening is not complete, it is not true awakening, and therefore cannot be called 'awakening.' For example, when the Buddha asked Sariputra (Sariputra) three times and Sariputra did not answer, and when the heavenly maiden asked and he remained silent, this means they have not yet escaped the state of slumber. The three names 'Speech,' 'Universal Speech,' and 'Speech as Awakening' are appellations for the ultimate state of the essence, sufficient to illustrate that all Buddhas are equal, different from the Two Vehicles (Sravakayana and Pratyekabuddhayana). Dharma Master Zhao said: 'In the Qin language, 'awakening' means waking up from the long sleep of birth and death. One cannot awaken oneself; only the Buddha can awaken himself and others.' These three sentences summarize the appellation for the ultimate state of the essence. If, like the above-mentioned Buddha's deeds, there is even the slightest inequality, it is not sufficient to be called the complete possession of the Three Titles (Tathagata, Arhat, Samyak-sambuddha). Dharma Master Sheng said: 'Awakening from the sleep of afflictions, therefore the mind merges with Suchness.' Ananda (Ananda), if I were to extensively explain the meaning of these three sentences, even if you lived for a kalpa (kalpa), you would not be able to fully receive it.' Dharma Master Sheng said: 'Knowing everything and being capable of everything, how can it be exhausted?' Saying that Ananda cannot fully receive it, why use it to praise its vastness? The intention is to use it to praise the Bodhisattvas for being able to fully receive it.' Even if the three thousand great thousand worlds were filled with beings like Ananda, who is foremost in learning and possesses total retention, even if these people lived for a kalpa, they would not be able to fully receive it.' Dharma Master Zhao said: 'The meaning of these three sentences is endless. Its path is equal, and the truth is all-encompassing. How can there be any room for superiority or inferiority in it?' Ananda, the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) of all Buddhas possesses inconceivable wisdom and eloquence. Ananda said to the Buddha: 'From now on, I dare not consider myself to be learned.' Dharma Master Zhao said: 'Ananda is foremost in learning and strong memory among the five hundred disciples. Now, hearing about the Buddha's deeds, he realizes that he is ignorant.' Dharma Master Sheng said: 'Does Ananda not know that his learning originally has a basis? He himself does not understand, in order to express the Buddha's deep meaning.' The Buddha told Ananda: 'Do not have thoughts of retreat. Why? I say that you are the most learned among the Sravakas (Sravaka), not among the Bodhisattvas (Bodhisattva). Stop for now, Ananda, its'

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有智者不應限度諸菩薩也一切海淵尚可測量菩薩禪定智慧總持辯才一切功德不可量也。

肇曰。物有于上不足於下有餘。不可以下有餘而量于上也。

阿難汝等舍置菩薩所行是維摩詰一時所現神通之力一切聲聞辟支佛于百千劫盡力變化所不能。

肇曰。一時即向來所現一時若此。況盡其事。

爾時眾香世界菩薩來者合掌白佛言世尊我等初見此土生下劣想今自悔責。

什曰。雖奉聖旨。及見不凈劣想自發。由憶念佛教起想微耳。既了平等。誠心自悔也。肇曰。初見穢土生下劣想。謂諸佛菩薩亦有升降。聞此佛事乃自悔責也。

舍離是心所以者何諸佛方便不可思議為度眾生故隨其所應現佛國異唯然世尊愿賜少法還於彼土當念如來。

什曰。彼亦不必專以香為佛事。故請言教法也。亦將欲遍至十方化不凈國。故請雜法也。亦以遠遊異剎。不宜虛反又以彼諸菩薩。必問其上要。故稟異聞也。亦欲令彼菩薩知恩故請。云何令知恩。彼諸菩薩處清凈國。但食香飯自入律行。常樂則亡其樂。亡其樂則亡其所由。所由者佛。而彼昧之。是不知恩也。若聞下二門苦而後得乃悟自然得者因妙而功深也。肇曰。既知佛事之難議。故欲請法而反土。將宣揚如來不思議道。令本國眾生唸佛功德也。生

【現代漢語翻譯】 現代漢語譯本：有智慧的人不應該限制或衡量菩薩的境界，正如一切海洋的深度尚可測量，但菩薩的禪定、智慧、總持（dharani，總攝憶持一切法而不忘失的智慧）和辯才以及一切功德，是不可測量的。

僧肇（僧人名）解釋說：事物有在上部不足，而在下部有餘的情況。不能因為下部有餘，就以此來衡量上部。

阿難（佛陀的十大弟子之一），你們不要再談論菩薩的行爲了。維摩詰（Vimalakirti，一位在家菩薩的名字）一時所展現的神通力量，是所有聲聞（sravaka，聽聞佛陀教法的弟子）和辟支佛（pratyekabuddha，不依師教而獨自悟道的修行者）在百千劫的時間裡盡力變化也無法達到的。

僧肇解釋說：『一時』，就是指先前維摩詰所展現的那一時的神通。如果只是一時都如此，更何況是盡其所能呢？

這時，從眾香世界（Sarvagandha，一個充滿香氣的佛國凈土）來的菩薩們合掌對佛說：『世尊，我們最初來到這個娑婆世界（Saha，我們所居住的這個世界）時，產生了低劣的想法，現在感到後悔和自責。』

鳩摩羅什（Kumarajiva，一位著名的佛經翻譯家）解釋說：雖然是奉了佛的旨意而來，但看到這個不凈的國土，還是自然而然地產生了低劣的想法。這是因為憶念佛的教誨還不夠深刻，所以才會產生這種想法。既然已經明白了平等之理，就應該誠心懺悔。僧肇解釋說：最初看到這個污穢的國土，產生了低劣的想法，認為諸佛菩薩也有高下之分。聽聞了佛的這些事蹟后，才感到後悔和自責。

捨棄這種想法的原因是什麼呢？諸佛的方便法門是不可思議的，爲了度化眾生，所以隨著眾生根器的不同而示現不同的佛國。現在，世尊，我們希望您能賜予我們一些教法，讓我們回到自己的國土后，能夠憶念如來（Tathagata，佛的稱號之一）。』

鳩摩羅什解釋說：他們的國土不一定專門以香為佛事，所以才請求佛陀賜予教法。他們也想要普遍地前往十方世界，教化那些不凈的國土，所以才請求各種不同的教法。而且，他們遠遊到其他的佛國，不應該空手而歸，又因為那些菩薩一定會問及重要的道理，所以才稟受這些不同的教法。他們也想讓那些菩薩知道佛的恩德，所以才請求教法。要如何讓他們知道佛的恩德呢？那些菩薩住在清凈的國土，只是食用香飯，自然而然地進入戒律的修行，常常快樂就會忘記快樂的來源，忘記快樂的來源就會忘記快樂的根本，而快樂的根本就是佛。他們如果昧於此理，就是不知恩德。如果聽聞了下二道（地獄道和餓鬼道）的苦，然後才得到快樂，才能領悟到自然得到的快樂，是因為佛的妙法而功德深厚。僧肇解釋說：既然知道了佛事的難以思議，所以想要請求教法而返回國土，將要宣揚如來不可思議的道，讓本國的眾生憶念佛的功德。

【English Translation】 English version: The wise should not limit or measure the Bodhisattvas. All the depths of the oceans can still be measured, but the Bodhisattvas' samadhi (meditative absorption), wisdom, dharani (total retention of all teachings without forgetting), eloquence, and all merits are immeasurable.

Zhao (a monk's name) said: 'Things may be insufficient at the top but have surplus at the bottom. One cannot measure the top by the surplus at the bottom.'

Ananda (one of the Buddha's ten principal disciples), you should stop discussing the conduct of Bodhisattvas. The supernatural power displayed by Vimalakirti (a lay Bodhisattva's name) at one time cannot be achieved by all Sravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment independently without a teacher) even if they exert all their efforts for hundreds of thousands of kalpas (eons).

Zhao said: '』At one time』 refers to the supernatural power displayed earlier. If it is like this even at one time, how much more so if one were to exert all their efforts?'

At that time, the Bodhisattvas who came from the Sarvagandha (a pure land filled with fragrance) world, with their palms together, said to the Buddha: 'World Honored One, when we first saw this Saha (the world we live in) land, we had inferior thoughts. Now we regret and blame ourselves.'

Kumarajiva (a famous translator of Buddhist scriptures) explained: 'Although they came by the Buddha's decree, they naturally had inferior thoughts upon seeing this impure land. This is because their mindfulness of the Buddha's teachings was not deep enough, which caused these thoughts. Now that they understand the principle of equality, they should sincerely repent.' Zhao said: 'Initially, upon seeing this defiled land, they had inferior thoughts, thinking that Buddhas and Bodhisattvas also have levels of superiority and inferiority. After hearing about these deeds of the Buddha, they felt regret and self-reproach.'

What is the reason for abandoning these thoughts? The expedient means of the Buddhas are inconceivable. In order to liberate sentient beings, they manifest different Buddha lands according to the different capacities of sentient beings. Now, World Honored One, we wish that you would bestow upon us some teachings so that when we return to our own land, we can remember the Tathagata (one of the Buddha's titles).'

Kumarajiva explained: 'Their land may not necessarily focus on fragrance as a Buddhist practice, so they request the Buddha to bestow teachings. They also want to universally go to the ten directions to teach those impure lands, so they request various different teachings. Moreover, they should not return empty-handed from their travels to other Buddha lands, and because those Bodhisattvas will surely ask about important principles, they receive these different teachings. They also want to let those Bodhisattvas know the Buddha's kindness, so they request teachings. How can they let them know the Buddha's kindness? Those Bodhisattvas live in pure lands, only eat fragrant rice, and naturally enter the practice of precepts. Constant happiness makes them forget the source of happiness, and forgetting the source of happiness makes them forget the root of happiness, and the root of happiness is the Buddha. If they are ignorant of this principle, they are ungrateful. If they hear of the suffering of the lower two realms (hell realm and hungry ghost realm) and then attain happiness, they will realize that the happiness they naturally obtained is due to the Buddha's wonderful Dharma and profound merit.' Zhao explained: 'Since they know the inconceivability of the Buddha's deeds, they want to request teachings and return to their land, intending to propagate the Tathagata's inconceivable path, so that the sentient beings of their own land will remember the Buddha's merits.'

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曰。請還彼土法也。

佛告諸菩薩有盡無盡無閡法門。

什曰。盡有二種。一無為盡二有為盡。有為盡。無常遷滅盡也。無為盡。智慧斷令滅盡也。今言盡門。是有為無常盡也。言無閡於二事不閡也。不盡功德有為。無凡夫閡也。不住無為無二乘閡也。

汝等當學。

生曰。欲還彼土。跡在舍此之彼。是自濟之懷。于菩薩為縛矣。若解脫之者。是其法也。

何謂為盡謂有為法。

生曰。有為是無常盡滅之法也。

何謂無盡謂無為法。

肇曰。有為法有三相故有盡。無為法無三相故無盡。生曰。無為則不盡矣。

如菩薩者不盡有為。

什曰。謂一切善。是有為功德也。一切有為悉是大累。可以遣累故有宜存。譬如無量怨賊在彼大城。城中有人來降。因是人得破怨賊。故雖是賊亦應供養之。

不住無為。

肇曰。有為雖偽。舍之則大業不成。無為雖實。住之則慧心不明。是以菩薩不盡有為。故德無不就。不住無為。故道無不覆。至能出生入死遇物斯乘。在凈而凈不以為欣。處穢而穢不以為戚。應彼而動於我無為。此諸佛平等不思議之道也。夫不思議道。必出乎盡不盡門。彼菩薩聞佛事平等不可思議。所以請法。故佛開此二門。示其不思議無閡

【現代漢語翻譯】 現代漢語譯本：

說：請允許我還回原來的世界（彼土）。 佛告訴各位菩薩，有盡、無盡、無礙的法門。 鳩摩羅什（Kumārajīva）說：『盡』有兩種，一是無為的『盡』，二是有為的『盡』。有為的『盡』，是無常遷滅的『盡』。無為的『盡』，是智慧斷除令其滅盡。現在說的『盡門』，是有為無常的『盡』。『無礙』是指對於這兩種情況都不受阻礙。不捨棄功德的有為法，沒有凡夫的阻礙；不住于無為法，沒有二乘（聲聞乘和緣覺乘）的阻礙。 你們應當學習。 僧肇（Sengzhao）說：想要回到原來的世界，心卻執著于捨棄此岸到達彼岸，這是隻求自度的心態，對於菩薩來說是一種束縛。如果能從中解脫，那就是真正的法。 什麼是『盡』？指的是有為法。 僧肇（Sengzhao）說：有為法是無常、終將滅盡的法。 什麼是『無盡』？指的是無為法。 僧肇（Sengzhao）說：有為法有生、住、異三種相狀，所以有『盡』。無為法沒有這三種相狀，所以『無盡』。僧肇（Sengzhao）說：無為法就是不會窮盡的。 像菩薩那樣，不捨棄有為法。 鳩摩羅什（Kumārajīva）說：指的是一切善行，是有為的功德。一切有為法都是大的負擔，但爲了遣除這些負擔，所以有必要暫時存在。譬如有很多怨賊在那座大城裡，城裡有人來投降，因為這個人得以攻破怨賊。所以即使是賊，也應該供養他。 不住于無為法。 僧肇（Sengzhao）說：有為法雖然是虛假的，但捨棄它就不能成就偉大的事業；無為法雖然是真實的，但執著於它，智慧之心就不能明亮。因此，菩薩不捨棄有為法，所以功德沒有不成就的；不住于無為法，所以道沒有不能覆蓋的。最終能出生入死，遇到事物就順應它。身處清凈而不以此為喜悅，身處污穢而不以此為悲傷。應和外物而動，而我的本性卻處於無為的狀態。這是諸佛平等不可思議的道。不可思議的道，必定出自於『盡』與『不盡』的法門。那位菩薩聽到佛的事業平等不可思議，所以請教佛法。所以佛開示這兩種法門，來顯示其不可思議、沒有阻礙的道理。

【English Translation】 English version:

He said: 'Please allow me to return to that world (the other land).' The Buddha told all the Bodhisattvas that there are the Dharma gates of exhaustion, inexhaustion, and non-obstruction. Kumārajīva said: 'Exhaustion' is of two kinds: one is the 'exhaustion' of non-action (Wuwei), and the other is the 'exhaustion' of action (Youwei). The 'exhaustion' of action is the 'exhaustion' of impermanent change and extinction. The 'exhaustion' of non-action is the wisdom that cuts off and causes it to be completely extinguished. The 'exhaustion gate' mentioned now is the 'exhaustion' of impermanent action. 'Non-obstruction' means that there is no obstruction to these two things. Not abandoning the meritorious action (Youwei), there is no obstruction from ordinary people; not dwelling in non-action (Wuwei), there is no obstruction from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). You should learn. Sengzhao said: Wanting to return to the other land, but clinging to abandoning this shore to reach the other shore, is a self-serving mentality, which is a bondage for a Bodhisattva. If one can be liberated from it, that is the true Dharma. What is 'exhaustion'? It refers to the Dharma of action (Youwei). Sengzhao said: The Dharma of action (Youwei) is impermanent and will eventually be extinguished. What is 'inexhaustion'? It refers to the Dharma of non-action (Wuwei). Sengzhao said: The Dharma of action (Youwei) has three characteristics, so it has 'exhaustion'. The Dharma of non-action (Wuwei) does not have these three characteristics, so it is 'inexhaustible'. Sengzhao said: Non-action (Wuwei) is that which will not be exhausted. Like a Bodhisattva, not abandoning the Dharma of action (Youwei). Kumārajīva said: It refers to all good deeds, which are the merits of action (Youwei). All actions (Youwei) are great burdens, but in order to remove these burdens, it is necessary to exist temporarily. For example, there are many enemy bandits in that great city, and someone in the city comes to surrender, and because of this person, the enemy bandits can be defeated. Therefore, even if it is a bandit, he should be supported. Not dwelling in non-action (Wuwei). Sengzhao said: Although action (Youwei) is false, abandoning it will not accomplish great deeds; although non-action (Wuwei) is real, clinging to it will not illuminate the wisdom mind. Therefore, the Bodhisattva does not abandon action (Youwei), so there is no merit that is not accomplished; not dwelling in non-action (Wuwei), so there is no path that is not covered. Ultimately, one can be born into death and adapt to things as they come. Being in purity without being delighted by it, being in defilement without being saddened by it. Responding to external things, while my nature is in a state of non-action (Wuwei). This is the equal and inconceivable path of all Buddhas. The inconceivable path must come from the Dharma gate of 'exhaustion' and 'inexhaustion'. That Bodhisattva heard that the Buddha's deeds are equal and inconceivable, so he asked for the Dharma. Therefore, the Buddha revealed these two Dharma gates to show its inconceivable and unobstructed principle.

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之道也。生曰。此土有苦是有為也。彼土無苦是無為也。若縛在欲盡有為住無為者。蓋是此土患苦之情。非彼土然也。然則寄還彼土。以明法實得祛此縛矣。

何謂不盡有為謂不離大慈不捨大悲。

什曰。慈悲佛道根本也。聲聞無此故。盡有住無也。欲不盡有為成就佛道。要由慈悲。故先說也。肇曰。慈悲乃入有之基。樹德之本。故發言有之。生曰。菩薩之行凡有二業。功德也智慧也。功德在始智慧居終。不盡有為義在前。故功德不盡之也。住無為義在後。故智慧不住之也。不盡有為。是求理不捨生死之懷。以慈悲為本。故始明之焉。

深發一切智心而不忽忘。

什曰。志求佛道。其心深固。譬如種樹根深難拔。故歷劫愈明。不暫失也。肇曰。發心不忘。是眾行之中心者也。

教化眾生終不厭倦。

別本云。心不厭倦。什曰。惱之者眾鮮能無厭。以大悲為本。故涉苦彌勤。雖魔怨逼試。心不生倦。

於四攝法常念順行護持正法不惜軀命種諸善根。

什曰。謂堅固善心深不可動。乃名根也。如有一人到舍利弗處求出家。舍利弗觀其宿命。八萬大劫不種善根。棄而不度。往五百弟子所。盡皆不受。於是到祇洹門下。悲泣懊惱。佛從外還見而問之。其人具以事答。佛即種

【現代漢語翻譯】 現代漢語譯本： 道生（Daosheng，人名）說：『這是（佛）道。』 生（Sheng，人名）說：『此土有苦，是有為法（Samskrta，指有生滅變化的事物）。彼土無苦，是無為法（Asamskrta，指無生滅變化的事物）。如果被束縛在慾望中，想要窮盡有為法而安住于無為法，這大概是此土眾生厭患痛苦的情感，並非彼土的實情。』 既然如此，那麼寄希望于迴歸彼土，來表明通過佛法確實可以去除這種束縛。

什麼叫做『不窮盡有為法』呢？就是不離開大慈（Maha-maitri，給予眾生快樂的願望）和大悲（Maha-karuna，解除眾生痛苦的願望）。

鳩摩羅什（Kumarajiva，人名）說：『慈悲是佛道的根本。聲聞乘（Sravaka，佛教中聽聞佛法而修行的弟子）沒有這種慈悲，所以想要窮盡有為法而安住于無為法。想要不窮盡有為法而成就佛道，關鍵在於慈悲。』所以首先說這個。僧肇（Sengzhao，人名）說：『慈悲是進入有為的基礎，是樹立功德的根本。』所以說『發言有之』。道生（Daosheng，人名）說：『菩薩的修行大概有兩種事業：功德和智慧。功德在開始階段，智慧在最終階段。不窮盡有為的意義在前，所以功德不會窮盡。安住于無為的意義在後，所以智慧不會安住。不窮盡有為，是追求真理而不捨棄生死的胸懷，以慈悲為根本，所以首先闡明它。

深刻地發起一切智心（Sarvajna-citta，即佛的智慧之心），而不輕易忘記。

鳩摩羅什（Kumarajiva，人名）說：『立志追求佛道，其心深刻而穩固，譬如種植樹木，根深難以拔除，所以經歷劫數越發光明，不會暫時失去。』 僧肇（Sengzhao，人名）說：『發起菩提心而不忘記，是眾多行為的中心。』

教化眾生，始終不厭倦。

其他版本說：『內心不厭倦。』 鳩摩羅什（Kumarajiva，人名）說：『惱亂他的人很多，很少有人能夠不厭倦。以大悲為根本，所以經歷苦難更加勤奮，即使有魔怨逼迫試探，內心也不會產生厭倦。』

對於四攝法（Catur-samgraha-vastu，佈施、愛語、利行、同事），常常憶念並順應奉行，護持正法（Saddharma，正確的佛法），不惜犧牲身軀性命，種植各種善根（Kusala-mula，行善的根本）。

鳩摩羅什（Kumarajiva，人名）說：『所謂善根，是指堅固的善心，深刻而不可動搖，才能稱之為根。』 例如有一個人到舍利弗（Sariputra，人名，佛陀的十大弟子之一）處請求出家，舍利弗（Sariputra，人名）觀察他的宿命，發現他在八萬大劫中沒有種植善根，就拋棄他而不予度化。這個人又去往五百弟子處，所有人都拒絕了他。於是他來到祇洹精舍（Jetavana-vihara，人名）門下，悲傷地哭泣懊惱。佛陀從外面回來，看見了他並詢問原因。這個人詳細地回答了事情的經過，佛陀立即種

【English Translation】 English version: Daosheng (Daosheng, a name) said: 'This is the (Buddha's) Way.' Sheng (Sheng, a name) said: 'This land has suffering, which is conditioned phenomena (Samskrta, referring to things that arise and cease). That land has no suffering, which is unconditioned phenomena (Asamskrta, referring to things that do not arise and cease).' If one is bound by desires, wanting to exhaust conditioned phenomena and abide in unconditioned phenomena, this is probably the feeling of aversion to suffering in this land, not the reality of that land.' If so, then hoping to return to that land demonstrates that this bondage can indeed be removed through the Dharma.

What is meant by 'not exhausting conditioned phenomena'? It means not departing from great loving-kindness (Maha-maitri, the wish to give happiness to all beings) and great compassion (Maha-karuna, the wish to relieve the suffering of all beings).

Kumarajiva (Kumarajiva, a name) said: 'Loving-kindness and compassion are the root of the Buddha's Way. The Sravakas (Sravaka, disciples who practice by listening to the Buddha's teachings) do not have this, so they want to exhaust conditioned phenomena and abide in unconditioned phenomena. If one wants to achieve the Buddha's Way without exhausting conditioned phenomena, the key lies in loving-kindness and compassion.' Therefore, this is mentioned first. Sengzhao (Sengzhao, a name) said: 'Loving-kindness and compassion are the foundation for entering conditioned existence, the root for establishing virtue.' Therefore, it is said 'speaking of existence.' Daosheng (Daosheng, a name) said: 'The practice of a Bodhisattva has roughly two aspects: merit and wisdom. Merit comes at the beginning, and wisdom comes at the end. The meaning of not exhausting conditioned phenomena comes first, so merit will not be exhausted. The meaning of abiding in unconditioned phenomena comes later, so wisdom will not abide. Not exhausting conditioned phenomena is the aspiration to seek truth without abandoning birth and death, taking loving-kindness and compassion as the root, so it is explained first.

Deeply generate the mind of all-knowing wisdom (Sarvajna-citta, the mind of the Buddha's wisdom), and do not easily forget it.

Kumarajiva (Kumarajiva, a name) said: 'If one aspires to seek the Buddha's Way, their mind is deep and firm, like planting a tree with deep roots that are difficult to pull out, so it becomes brighter over kalpas and will not be lost even temporarily.' Sengzhao (Sengzhao, a name) said: 'Generating the Bodhi mind without forgetting it is the center of all actions.'

Teach and transform sentient beings, never becoming weary.

Other versions say: 'The mind is not weary.' Kumarajiva (Kumarajiva, a name) said: 'There are many who annoy him, and few can avoid weariness. Taking great compassion as the root, so he becomes more diligent in experiencing suffering, even if there are demonic obstacles and temptations, the mind will not become weary.'

Regarding the four means of conversion (Catur-samgraha-vastu, giving, kind speech, beneficial action, and cooperation), constantly remember and practice them accordingly, protect the True Dharma (Saddharma, the correct Buddhist teachings), not hesitating to sacrifice body and life, and plant all kinds of good roots (Kusala-mula, the root of doing good).

Kumarajiva (Kumarajiva, a name) said: 'So-called good roots refer to a firm good mind, deep and unshakable, which can be called a root.' For example, there was a person who went to Sariputra (Sariputra, a name, one of the Buddha's ten great disciples) to request ordination. Sariputra (Sariputra, a name) observed his past lives and found that he had not planted good roots in eighty thousand great kalpas, so he abandoned him and did not ordain him. This person then went to the five hundred disciples, and all of them refused him. So he came to the gate of Jetavana Monastery (Jetavana-vihara, a name), weeping sadly and regretting. The Buddha returned from outside, saw him, and asked the reason. This person answered the matter in detail, and the Buddha immediately planted

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種責舍利弗。汝智慧不深不見人根妄輕賤人耶。佛即受其人。贊言善來比丘鬚髮自落。法衣著身便成沙門。佛為說法即得阿羅漢。舍利弗問佛。此人何時種泥洹善根。佛言乃往昔過去無央數劫有佛名人可。時有一人。入林取薪虎從林出欲食其人。其人上樹虎在樹下。其人極大恐怖。時佛從空中飛過。其人見已稱南無佛。心生信樂極厭生死。深心誓願愿離此苦。因此善根今得解脫。時舍利弗。向佛悔過舉身投地深自悲嘆。佛言。譬如石中有金。愚人不知棄而不取。金師見之知其中有金。即以兩囊鼓而出之。眾生無明石中有智慧金。今汝智慧不深故棄而弗度。如來深見根本。以禪定智慧囊鼓而出之也。

無有疲厭。

肇曰。慈悲為根發心為心。然後順四攝化眾生。護正法種善根。以此眾德茂其枝條。道樹日滋不盡有為也。下諸行愿枝條之流。及其日滋日茂以成不盡義。耳度舍慈悲道樹不建。眾德損耗自隱涅槃。謂盡有為法也。

志常安住方便迴向。

什曰。萬善無常隨意所成。故須方便迴向佛道。如瓶沙王被繫在獄。獄孔中遙見佛于山上往來。心大歡喜應生兜率天。在中聞毗沙門天王食香。以餓死故心甚樂著。我今當往生彼食處。即時于毗沙門樓上化生。小既迴向大亦宜然。肇曰。方便迴向進善

【現代漢語翻譯】 現代漢語譯本：佛陀責備舍利弗（Śāriputra）：『你的智慧不夠深遠，不能看清眾生的根器，隨意輕視他人。』佛陀隨即接受了那個人，讚歎道：『善來比丘（bhikṣu），』他的頭髮和鬍鬚自然脫落，袈裟穿在身上，立刻成為沙門（śrāmaṇa）。佛陀為他說法，他立刻證得阿羅漢（arhat）果位。舍利弗問佛陀：『這個人是什麼時候種下涅槃（nirvāṇa）的善根的？』佛陀說：『在過去無央數劫之前，有一尊佛名叫人可（Ren Ke）。當時有一個人進入森林砍柴，一隻老虎從林中出來想要吃他。那個人爬到樹上，老虎在樹下。那個人非常恐懼。當時佛陀從空中飛過。那個人看見后稱念「南無佛（Namo Buddha）」，心中生起信樂，極其厭惡生死。他發下深切的誓願，愿能脫離這痛苦。』因為這個善根，他今天才能得到解脫。當時舍利弗向佛陀懺悔過錯，全身投地，深深地悲嘆。佛陀說：『譬如石頭中有黃金，愚笨的人不知道，丟棄而不取。金匠看見了，知道其中有黃金，就用兩隻皮囊敲打取出黃金。眾生的無明（avidyā）之石中有智慧之金，現在你的智慧不夠深遠，所以丟棄而不去度化他。如來（Tathāgata）能深刻地看見眾生的根基，用禪定（dhyāna）智慧的皮囊敲打取出他們的智慧之金。』

沒有疲憊厭倦。

肇法師說：『慈悲是根本，發菩提心是根本的心。然後順應四攝法（catuḥ-saṃgrahavastu）來教化眾生，護持正法，種植善根。用這些眾多的功德來使菩提樹的枝條茂盛。道樹日益增長，沒有窮盡有為法的時候。』下面所說的各種行愿，都是枝條的流衍，及其日益增長茂盛，以成就沒有窮盡的意義。如果捨棄慈悲，道樹就不能建立，眾多的功德就會損耗，自己隱藏於涅槃之中，這就是所謂的窮盡有為法。

志向常常安住于正道，用方便法迴向佛道。

鳩摩羅什（Kumārajīva）說：『萬種善行都是無常的，隨心所欲所成就的，所以必須用方便法迴向佛道。』譬如頻婆娑羅王（Bimbisāra）被囚禁在監獄裡，從監獄的孔洞中遙望佛陀在山上往來。心中非常歡喜，本應往生兜率天（Tuṣita）。在監獄中聽到毗沙門天王（Vaiśravaṇa）食用香氣。因為飢餓將死，心中非常貪戀，想道：『我現在應當往生到那個食用香氣的地方。』立刻就在毗沙門天王的樓上化生。小的迴向如此，大的迴向也應該這樣。肇法師說：『用方便法迴向，可以增進善行。』

【English Translation】 English version: The Buddha rebuked Śāriputra: 'Your wisdom is not deep enough to see the potential of beings, and you carelessly belittle others.' The Buddha then accepted that person, praising him, 'Welcome, bhikṣu,' his hair and beard naturally fell off, and the robe clothed his body, immediately becoming a śrāmaṇa. The Buddha preached the Dharma to him, and he immediately attained the state of arhat. Śāriputra asked the Buddha: 'When did this person plant the roots of good for nirvāṇa?' The Buddha said: 'In the past, countless kalpas ago, there was a Buddha named Ren Ke. At that time, a person entered the forest to gather firewood, and a tiger came out of the forest wanting to eat him. That person climbed a tree, and the tiger stayed under the tree. That person was extremely frightened. At that time, the Buddha flew over from the sky. That person saw him and recited "Namo Buddha", and faith and joy arose in his heart, and he was extremely disgusted with birth and death. He made a deep vow, wishing to be free from this suffering.' Because of this good root, he is able to attain liberation today. At that time, Śāriputra repented to the Buddha, prostrated himself on the ground, and deeply lamented. The Buddha said: 'For example, there is gold in a stone, but a foolish person does not know it, discarding it without taking it. A goldsmith sees it, knows that there is gold in it, and uses two bags to hammer it out. In the stone of beings' ignorance (avidyā) there is the gold of wisdom, but now your wisdom is not deep enough, so you discard it and do not liberate him. The Tathāgata can deeply see the roots of beings, and uses the bags of dhyāna wisdom to hammer out their gold of wisdom.'

Without fatigue or weariness.

Master Zhao said: 'Compassion is the root, and the aspiration for bodhicitta is the fundamental mind. Then, in accordance with the four means of attraction (catuḥ-saṃgrahavastu), one transforms beings, protects the Dharma, and plants roots of goodness. Use these many merits to make the branches of the bodhi tree flourish. The tree of the path grows day by day, without exhausting the realm of conditioned phenomena.' The various vows and practices mentioned below are the flow of branches, and their daily growth and flourishing, to achieve the meaning of inexhaustibility. If one abandons compassion, the tree of the path cannot be established, the many merits will be depleted, and one will hide oneself in nirvāṇa, which is what is meant by exhausting the realm of conditioned phenomena.

The aspiration is always abiding in the right path, using skillful means to dedicate merit towards the Buddha path.

Kumārajīva said: 'The myriad good deeds are impermanent, accomplished according to one's will, so one must use skillful means to dedicate merit towards the Buddha path.' For example, King Bimbisāra was imprisoned in a jail, and from the hole in the jail he looked afar and saw the Buddha coming and going on the mountain. His heart was very joyful, and he should have been reborn in the Tuṣita heaven. In the jail he heard the King Vaiśravaṇa eating fragrance. Because he was starving to death, his heart was very attached, thinking: 'I should now be reborn in that place where fragrance is eaten.' Immediately he was reborn on the tower of King Vaiśravaṇa. Dedication of merit is like this for small matters, and it should be the same for great matters. Master Zhao said: 'Using skillful means to dedicate merit can increase good deeds.'

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之要行。故常安住焉。

求法不懈。

什曰。求法不勤。果報未應。則生邪見。謂無所得。是故行者。求法不懈怠也。

說法無吝。

什曰。梵本云無師倦。外道師為弟子說法。法之要者則握而不與。菩薩則盡其所懷。故言無師倦也。

勤供諸佛故入生死而無所畏。

肇曰。不以結生。曷為而畏。

于諸榮辱心無憂喜不輕未學敬學如佛。

肇曰。未學當學。所以不輕。已學當成。故敬如佛。

墮煩惱者令發正念。

什曰。念邪則生累。念正則累消。故化令正憶念。

于遠離樂不以為貴。

什曰。出家離欲及禪定智慧。離諸妄想。悉名遠離樂。假以求道非所貴也。肇曰。獨善之道何足貴乎。

不著己樂慶于彼樂。

別本云。不著己樂。慶於他樂。什曰。凡夫見他樂則生嫉。他苦則心安。自樂則生著自苦則心動。菩薩則不然。見他樂不嫉其心隨喜。他苦心動欲令解脫。自樂不著自苦心安。

在諸禪定如地獄想。

什曰。禪定有三種。一大乘二小乘三凡夫。凡夫禪生高慢我心。小乘禪獨善求證能燒眾善壞無上道根。于菩薩則為惡趣。故視之如地獄也。肇曰。禪定雖樂。安之則大道不成。菩薩不樂故。想之如地獄也。

【現代漢語翻譯】 現代漢語譯本： 應堅持這些重要的修行方法，所以要經常安住於此。 求法不懈怠。 鳩摩羅什（Kumārajīva）說：如果求法不勤奮，相應的果報沒有到來，就會產生邪見，認為沒有所得。因此，修行人求法不能懈怠。 說法沒有吝惜。 鳩摩羅什（Kumārajīva）說：梵文字說的是沒有老師的疲倦。外道師父為弟子說法，對於重要的法要則緊握不放，不輕易傳授。菩薩則會盡其所知，全部傳授，所以說沒有老師的疲倦。 勤奮供養諸佛，所以進入生死輪迴而無所畏懼。 僧肇（Sengzhao）說：如果不被業力束縛，又有什麼可畏懼的呢？ 對於各種榮耀和侮辱，內心沒有憂愁和喜悅，不輕視尚未學習的人，尊敬學習的人如同尊敬佛。 僧肇（Sengzhao）說：尚未學習的人應當學習，所以不輕視。已經學習的人應當成就，所以尊敬如同尊敬佛。 對於墮入煩惱的人，令其生起正念。 鳩摩羅什（Kumārajīva）說：憶念邪念就會產生牽累，憶念正念牽累就會消除。所以教化眾生令其正確地憶念。 對於遠離塵世的快樂，不認為珍貴。 鳩摩羅什（Kumārajīva）說：出家遠離慾望以及禪定智慧，遠離各種虛妄的念頭，都稱為遠離塵世的快樂。如果假借這些來求道，就不是值得珍視的。僧肇（Sengzhao）說：只顧自己修行的道路，有什麼值得珍視的呢？ 不執著于自己的快樂，慶幸他人的快樂。 另一個版本說：不執著于自己的快樂，慶幸他人的快樂。鳩摩羅什（Kumārajīva）說：凡夫見到他人快樂就生嫉妒，見到他人痛苦就心安。自己快樂就產生執著，自己痛苦就心煩意亂。菩薩則不是這樣，見到他人快樂不嫉妒，內心隨喜。他人痛苦內心不安，想要令其解脫。自己快樂不執著，自己痛苦內心安穩。 處於各種禪定之中，要像處於地獄一樣看待。 鳩摩羅什（Kumārajīva）說：禪定有三種，一是大乘禪定，二是小乘禪定，三是凡夫禪定。凡夫禪定會產生高慢和我執。小乘禪定只顧自己修行求證，會燒燬各種善根，破壞無上道的根本。對於菩薩來說，就如同惡趣。所以看待禪定要像看待地獄一樣。僧肇（Sengzhao）說：禪定雖然快樂，如果安於其中，大道就不能成就。菩薩不貪戀禪定的快樂，所以把禪定想像成地獄。

【English Translation】 English version: These are the essential practices. Therefore, one should always abide in them. Seek the Dharma (teachings) without懈怠 (laziness or negligence). Kumārajīva (鳩摩羅什) said: If one is not diligent in seeking the Dharma (teachings), the corresponding karmic results will not manifest, and one will develop wrong views, thinking there is nothing to be gained. Therefore, practitioners should not be懈怠 (lazy or negligent) in seeking the Dharma (teachings). Teach the Dharma (teachings) without吝惜 (stinginess). Kumārajīva (鳩摩羅什) said: The Sanskrit version says 'without teacher's weariness'. Non-Buddhist teachers, when teaching disciples, would withhold the essential Dharma (teachings), keeping them secret. Bodhisattvas, however, would impart all that they know. Therefore, it is said 'without teacher's weariness'. Diligently making offerings to all Buddhas, therefore entering 生死 (birth and death, samsara) without fear. Sengzhao (僧肇) said: If one is not bound by karma, what is there to fear? Regarding all honor and disgrace, the mind is without sorrow or joy, not 輕 (disrespecting) those who have not yet learned, respecting those who are learning as if they were Buddhas. Sengzhao (僧肇) said: Those who have not yet learned should learn, therefore one should not 輕 (disrespect) them. Those who have already learned should achieve, therefore one should respect them as if they were Buddhas. For those who have fallen into煩惱 (afflictions), cause them to generate 正念 (right mindfulness). Kumārajīva (鳩摩羅什) said: Remembering wrong thoughts creates burdens, remembering right thoughts eliminates burdens. Therefore, transform beings, causing them to correctly remember. Regarding the joy of遠離 (seclusion), do not consider it precious. Kumārajīva (鳩摩羅什) said: Leaving home,離欲 (detachment from desires), and 禪定 (meditative concentration) and wisdom,離 (separation) from all妄想 (delusions), are all called the joy of 遠離 (seclusion). If one uses these to seek the 道 (path), it is not something to be valued. Sengzhao (僧肇) said: What is there to value in a path that only benefits oneself? Not attached to one's own joy, rejoicing in the joy of others. Another version says: Not attached to one's own joy, rejoicing in the joy of others. Kumārajīva (鳩摩羅什) said: Ordinary people, seeing the joy of others, become jealous; seeing the suffering of others, they feel at ease. When they themselves are joyful, they become attached; when they themselves suffer, their minds are disturbed. Bodhisattvas are not like this. Seeing the joy of others, they are not jealous, their minds rejoice. Seeing the suffering of others, their minds are disturbed, wanting to liberate them. When they themselves are joyful, they are not attached; when they themselves suffer, their minds are at peace. Being in various 禪定 (meditative states), regard them as if they were hell. Kumārajīva (鳩摩羅什) said: There are three kinds of 禪定 (meditative states): the Mahayana (大乘) 禪定 (meditative state), the Hinayana (小乘) 禪定 (meditative state), and the ordinary person's 禪定 (meditative state). The ordinary person's 禪定 (meditative state) generates arrogance and ego. The Hinayana (小乘) 禪定 (meditative state) only seeks self-cultivation and attainment, which burns all good roots and destroys the root of the unsurpassed 道 (path). For Bodhisattvas, it is like an evil realm. Therefore, regard it as if it were hell. Sengzhao (僧肇) said: Although 禪定 (meditative state) is joyful, if one is content with it, the great 道 (path) cannot be achieved. Bodhisattvas do not delight in the joy of 禪定 (meditative state), therefore they imagine it as hell.

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于生死中如園觀想。

什曰。意存兼濟故樂游無畏。肇曰。生死雖苦大道之所因。菩薩好游故。想如園觀也。

見來求者為善師想。

什曰。本無施意。因彼來求發我施心。則於我為師。故起師想。如月氏王出行遊觀。有數千乞人。在路側舉手唱聲各請所須。王問大臣。此是何人何所陳說。臣答言。乞人也。王智慧利根即解其意。語大臣曰。彼等我大師。非乞人也。汝不解其言耳。彼所須者。為我說法非為乞也。彼言我等前世亦作國王。不修佈施故受斯報。王今不施后亦當爾。以此故當知是我大師也。肇曰。乞者雖欲自益而實益我。故想為善師也。

舍諸所有具一切智想。

什曰。舍諸所有。謂身命及國城妻子悉能棄捨。給施眾生。給眾生時。了知此施必能具足一切智。明見因果施而無悔也。肇曰。凡所施與妙期有在。又審因果之不虛也。

見毀戒人起救護想。

肇曰。戒為人護。毀戒則無護。菩薩自己有護。故欲護無護者也。

諸波羅蜜為父母想。

什曰。取其能生法身也。亦云子有所須。則咨之父母。菩薩所須。則求之六度。取其饒益比之父母也。肇曰。餘四度行轉深。法身之所由生。故想為父母也。

道品之法為眷屬想。

什曰。

【現代漢語翻譯】 現代漢語譯本 　　于生死中如園觀想。

鳩摩羅什（Kumārajīva）曰：意念在於兼顧濟助，所以樂於遊歷而無所畏懼。僧肇（Sengzhao）曰：生死雖然是苦，卻是大道所由生的原因。菩薩喜歡遊歷，所以觀想生死如同遊園觀賞。

見來求者為善師想。

鳩摩羅什（Kumārajīva）曰：本來沒有佈施的意願，因為他們來求，才引發我的佈施之心，那麼他們對於我就是老師。所以生起善師之想。例如月氏國王出行遊觀，有數千乞丐在路旁舉手高聲請求所需之物。國王問大臣：『這些人是誰？在說什麼？』大臣回答說：『是乞丐。』國王智慧敏銳，立刻理解了他們的意思，告訴大臣說：『他們是我的大師，不是乞丐。你們不理解他們的話。他們所需要的，是為我說法，不是乞討。』他們說：『我們前世也曾做國王，因為不修佈施，所以受到這樣的報應。國王現在不佈施，以後也會這樣。』因此應當知道他們是我的大師。僧肇（Sengzhao）曰：乞討者雖然想要利益自己，但實際上利益了我，所以觀想他們為善師。

舍諸所有具一切智想。

鳩摩羅什（Kumārajīva）曰：捨棄所有，指的是身命以及國城妻子，全部都能捨棄，給予眾生。給予眾生時，了知這種佈施必定能夠具足一切智慧，明瞭地看到因果關係，佈施而沒有後悔。僧肇（Sengzhao）曰：凡是佈施給予，都期望有美好的結果，並且深信因果關係不會虛假。

見毀戒人起救護想。

僧肇（Sengzhao）曰：戒律是用來保護人的，毀壞戒律就沒有了保護。菩薩自己有戒律的保護，所以想要保護沒有保護的人。

諸波羅蜜（pāramitā，到彼岸）為父母想。

鳩摩羅什（Kumārajīva）曰：取其能夠生養法身之意。也有人說，子女有所需求，就諮詢父母。菩薩有所需求，就求助於六度（ṣaṭ-pāramitā）。取其饒益，比作父母。僧肇（Sengzhao）曰：其餘四度（pāramitā）的修行越深入，法身就由此而生，所以觀想為父母。

道品之法為眷屬想。

鳩摩羅什（Kumārajīva）曰：

【English Translation】 English version Thinking of Saṃsāra (生死, cycle of birth and death) as a garden.

Kumārajīva (鳩摩羅什) said: The intention is to benefit all, therefore one enjoys wandering without fear. Sengzhao (僧肇) said: Although Saṃsāra (生死) is suffering, it is the cause of the Great Path. Bodhisattvas enjoy wandering, therefore they contemplate Saṃsāra (生死) as enjoying a garden.

Regarding those who come seeking, think of them as good teachers.

Kumārajīva (鳩摩羅什) said: Originally there was no intention to give, but because they came seeking, it aroused my mind of giving. Then they are teachers to me. Therefore, generate the thought of them as teachers. For example, when the king of the Yuezhi (月氏) went out for sightseeing, there were thousands of beggars on the roadside raising their hands and voices, each requesting what they needed. The king asked his ministers, 'Who are these people and what are they saying?' The ministers replied, 'They are beggars.' The king, with his sharp wisdom, immediately understood their meaning and said to his ministers, 'They are my great teachers, not beggars. You do not understand their words. What they need is to teach me the Dharma, not to beg.' They said, 'We were also kings in our previous lives, but because we did not cultivate generosity, we received this retribution. If the king does not give now, he will be the same in the future.' Therefore, you should know that they are my great teachers. Sengzhao (僧肇) said: Although beggars want to benefit themselves, they actually benefit me, so think of them as good teachers.

Relinquishing all possessions, generate the thought of complete omniscience.

Kumārajīva (鳩摩羅什) said: Relinquishing all possessions means that one can abandon one's life, kingdom, wife, and children, giving them to all beings. When giving to all beings, one knows that this giving will surely fulfill all wisdom, clearly seeing the cause and effect, giving without regret. Sengzhao (僧肇) said: All giving is expected to have good results, and one deeply believes that the law of cause and effect is not false.

Seeing those who violate the precepts, generate the thought of saving and protecting them.

Sengzhao (僧肇) said: Precepts are for protecting people. Violating the precepts means there is no protection. Bodhisattvas have their own protection, so they want to protect those who have no protection.

Thinking of the Pāramitās (波羅蜜, perfections) as parents.

Kumārajīva (鳩摩羅什) said: Taking the meaning that they can give birth to the Dharma body. It is also said that when children need something, they consult their parents. When Bodhisattvas need something, they seek the Six Perfections (六度, ṣaṭ-pāramitā). Taking their benefit, they are compared to parents. Sengzhao (僧肇) said: The more profound the practice of the other four Pāramitās (波羅蜜), the more the Dharma body is born from them, so think of them as parents.

Thinking of the Dharmas of the Path (道品) as relatives.

Kumārajīva (鳩摩羅什) said:

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助成聖道。令其尊勝。猶人有眷屬益其貴也。肇曰。助成我者。三十七道品。猶人有眷屬相助成者也。

發行善根無有齊限。

什曰。上說始種善根。今明修習增進。修習增進名為行。萬善斯行無所齊限。亦云不以劫數為限也。肇曰。上云種善根。此云無齊限。轉增廣也。

以諸凈國嚴飾之事成己佛土。

什曰。取彼凈國相。然後修行稱之故致凈國。與彼無異。是名以彼成己也。肇曰。為好飾者。凈土。不得不盡凈土之美。

行無限施具足相好。

肇曰。開四門恣求者所取。無礙大施法也。此施相好之所因。別本云。行無閡施。什曰。或施心足而財少。或財足施心少。二事不具。則不能應無方之求。今二事兼具故。能無所齊限。恣物所求焉。

除一切惡。凈身口意。

什曰。身口意凈故眾惡悉除。因凈則果妙相妙之所以具也。肇曰。此明當大施時。諸惡悉除三業悉凈。故致凈相之報也。

生死無數劫意而有勇。

什曰。勇明其有力。上說意凈。此說有力凈而有力。故大愿果成也。肇曰。生死長久苦毒無量。自非智勇孰能處之。

聞佛無量德志而不倦。

肇曰。不以佛難及。倦而不修矣。

以智慧劍破煩惱賊。

肇曰。煩惱之

【現代漢語翻譯】 現代漢語譯本 『助成聖道。令其尊勝。猶人有眷屬益其貴也。』意思是輔助成就成佛的道路，使其更加尊貴殊勝，就像一個人有眷屬能增加他的尊貴一樣。肇法師解釋說：『助成我者，三十七道品（三十七種幫助修行的法門）。猶人有眷屬相助成者也。』 『發行善根無有齊限。』 鳩摩羅什（Kumārajīva）解釋說：『上面說的是開始種植善根，現在說明修習增進。修習增進名為行。萬善斯行無所齊限。亦云不以劫數為限也。』意思是上面說的是種植善根，這裡說的是沒有止境地增長，是不斷增廣的意思。 『以諸凈國嚴飾之事成己佛土。』 鳩摩羅什（Kumārajīva）解釋說：『取彼凈國相。然後修行稱之故致凈國。與彼無異。是名以彼成己也。』意思是取其他清凈佛國的景象，然後修行使自己的佛土也達到同樣的清凈，和那些佛國沒有差別，這就是用彼佛土來成就自己的佛土。肇法師解釋說：『為好飾者。凈土。不得不盡凈土之美。』 『行無限施具足相好。』 肇法師解釋說：『開四門恣求者所取。無礙大施法也。此施相好之所因。』意思是打開四門，讓需求者隨意取用，這是無礙的大布施法，也是成就佛的相好的原因。別本中說：『行無閡施。』鳩摩羅什（Kumārajīva）解釋說：『或施心足而財少。或財足施心少。二事不具。則不能應無方之求。今二事兼具故。能無所齊限。恣物所求焉。』 『除一切惡。凈身口意。』 鳩摩羅什（Kumārajīva）解釋說：『身口意凈故眾惡悉除。因凈則果妙相妙之所以具也。』意思是身口意清凈，所以一切惡業都能消除，因為清凈，所以能成就美好的果報和殊勝的相好。肇法師解釋說：『此明當大施時。諸惡悉除三業悉凈。故致凈相之報也。』 『生死無數劫意而有勇。』 鳩摩羅什（Kumārajīva）解釋說：『勇明其有力。上說意凈。此說有力凈而有力。故大愿果成也。』意思是勇猛說明其有力量。上面說的是意念清凈，這裡說的是有力量，清凈而且有力量，所以能成就大的願望。肇法師解釋說：『生死長久苦毒無量。自非智勇孰能處之。』 『聞佛無量德志而不倦。』 肇法師解釋說：『不以佛難及。倦而不修矣。』意思是不要因為成佛很難，就感到疲倦而不去修行。 『以智慧劍破煩惱賊。』 肇法師解釋說：『煩惱之』

【English Translation】 English version 'Aiding in the accomplishment of the holy path, making it more venerable and supreme, is like a person having relatives who enhance their nobility.' It means assisting in the accomplishment of the path to Buddhahood, making it more venerable and supreme, just as a person having relatives can increase their nobility. Zhao (a Buddhist scholar) explains: 'Those who aid me are the Thirty-Seven Limbs of Enlightenment (thirty-seven practices that help in cultivation). It is like a person having relatives who help in their accomplishment.' 'Initiating good roots without limit.' Kumārajīva (a Buddhist translator) explains: 'The above speaks of initially planting good roots, now clarifying cultivation and advancement. Cultivation and advancement are called practice. The myriad good deeds are practiced without limit. It also means not limited by kalpas (eons).' It means the above speaks of planting good roots, this speaks of increasing without limit, it is continuous expansion. 'Using the adornments of various pure lands to accomplish one's own Buddha-land.' Kumārajīva (a Buddhist translator) explains: 'Taking the appearance of those pure lands, and then cultivating to match them, hence achieving a pure land. Being no different from them. This is called using them to accomplish oneself.' It means taking the images of other pure Buddha-lands, and then cultivating to make one's own Buddha-land equally pure, without any difference from those Buddha-lands. This is using those Buddha-lands to accomplish one's own Buddha-land. Zhao (a Buddhist scholar) explains: 'For those who love adornments, the pure land must exhaust the beauty of the pure land.' 'Practicing limitless giving, fully possessing excellent marks and qualities.' Zhao (a Buddhist scholar) explains: 'Opening the four gates, allowing those who seek to take what they desire. This is the unobstructed great giving practice. This giving is the cause of excellent marks and qualities.' It means opening the four gates, allowing those in need to take whatever they want, this is the unobstructed great giving practice, and it is also the cause of achieving the Buddha's excellent marks and qualities. Another version says: 'Practicing unobstructed giving.' Kumārajīva (a Buddhist translator) explains: 'Sometimes the mind for giving is sufficient but wealth is lacking, or wealth is sufficient but the mind for giving is lacking. If these two are not complete, then one cannot respond to requests from all directions. Now, because both are complete, one can be without limit, allowing things to be sought at will.' 'Eliminating all evils, purifying body, speech, and mind.' Kumārajīva (a Buddhist translator) explains: 'Because body, speech, and mind are pure, all evils are eliminated. Because the cause is pure, the result is the perfection of wonderful marks and qualities.' It means because body, speech, and mind are pure, all evil karma can be eliminated, and because of purity, one can achieve wonderful results and excellent marks and qualities. Zhao (a Buddhist scholar) explains: 'This clarifies that when giving greatly, all evils are eliminated and the three karmas are purified, hence achieving the reward of pure marks.' 'Having courage in the countless kalpas (eons) of birth and death.' Kumārajīva (a Buddhist translator) explains: 'Courage clarifies its strength. The above speaks of the mind being pure. This speaks of being powerful, pure and powerful. Therefore, great vows are accomplished.' It means courage clarifies its strength. The above speaks of the mind being pure, this speaks of having strength, being pure and having strength, therefore great vows can be accomplished. Zhao (a Buddhist scholar) explains: 'Birth and death are long-lasting, suffering is immeasurable. If not for wisdom and courage, who could endure it?' 'Hearing the Buddha's immeasurable virtues, aspiring without weariness.' Zhao (a Buddhist scholar) explains: 'Do not be weary and not cultivate because the Buddha is difficult to reach.' It means do not feel tired and stop cultivating because becoming a Buddha is difficult. 'Using the sword of wisdom to break the thieves of afflictions.' Zhao (a Buddhist scholar) explains: 'The afflictions of'

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寇密固難遣。自非慧劍。無以斷除。

出陰界入。

什曰。煩惱既盡則隨法化生。法化之身超出陰界入也。

荷負眾生。

什曰。必令究竟不中棄也。

永使解脫。

肇曰。法身超三界。陰界入所不攝。故言出。若受陰界入身處情塵之內。則自同羈瑣安能濟彼。

以大精進摧伏魔軍。

什曰。魔天魔也。肇曰。魔兵強盛。非怠者所能制也。

常求無念實相智慧。

什曰。無取相念也。凡夫行有念智慧。則高慢益甚。是故菩薩求無念智也。肇曰。真智無緣故無念為名。俗智有緣故念想以生。

行少欲知足而不捨世法。

肇曰。不以無慾。而舍世法自異。

不壞威儀。

什曰。和而不同。

而能隨俗。

肇曰。同俗俯仰不失道儀。天下皆謂我同己。而我獨異人。

起神通慧引導眾生。

肇曰。見形不及道者。非通變無以導焉。

得念。

肇曰。正念。

總持。

什曰。以念持念。持能持法。故既言念又言持。亦云眾念增長。則成持也。

所聞不忘。

肇曰。由上二種持也。

善別諸根斷眾生疑。

肇曰。慧也。

以樂說辯演說無閡。

【現代漢語翻譯】 現代漢語譯本 『寇密固難遣』：煩惱像強盜一樣隱蔽而難以驅除， 『自非慧劍，無以斷除』：如果不是般若智慧之劍，就無法斬斷。

『出陰界入』： 鳩摩羅什（Kumārajīva）說：『煩惱既然斷盡，就隨法性化生。法性化生的身，超脫五陰（skandha）、十二入（āyatana）、十八界（dhātu）的束縛。』

『荷負眾生』： 鳩摩羅什（Kumārajīva）說：『必定使眾生究竟解脫，不會中途拋棄。』

『永使解脫』： 僧肇（Sengzhao）說：『法身超越三界（trayo dhātava），不受五陰（skandha）、十二入（āyatana）、十八界（dhātu）所攝。所以說「出」。如果受五陰（skandha）、十二入（āyatana）之身，處在情慾塵勞之內，那麼自己都如同被束縛，又怎麼能救濟他人呢？』

『以大精進摧伏魔軍』： 鳩摩羅什（Kumārajīva）說：『魔，指魔天。』 僧肇（Sengzhao）說：『魔兵強大，不是懈怠的人所能制伏的。』

『常求無念實相智慧』： 鳩摩羅什（Kumārajīva）說：『不執取相的念頭。』凡夫修行有唸的智慧，就會更加高傲自大。所以菩薩追求無念的智慧。 僧肇（Sengzhao）說：『真智沒有攀緣，所以稱為無念。世俗的智慧有攀緣，所以念想產生。』

『行少欲知足而不捨世法』： 僧肇（Sengzhao）說：『不因為沒有慾望，就捨棄世間法，與衆不同。』

『不壞威儀』： 鳩摩羅什（Kumārajīva）說：『和合而不雷同。』

『而能隨俗』： 僧肇（Sengzhao）說：『隨順世俗，不失去道義的儀軌。天下人都認為我和他們一樣，而我唯獨與他們不同。』

『起神通慧引導眾生』： 僧肇（Sengzhao）說：『見到眾生不能通過教理得度，不用神通變化就無法引導他們。』

『得念』： 僧肇（Sengzhao）說：『正念。』

『總持』： 鳩摩羅什（Kumārajīva）說：『以念來持念，持住能持之法。所以既說了念，又說了持。也可以說眾念增長，就成為總持。』

『所聞不忘』： 僧肇（Sengzhao）說：『由以上兩種總持之力。』

『善別諸根斷眾生疑』： 僧肇（Sengzhao）說：『智慧。』

『以樂說辯演說無閡』：

【English Translation】 English version 'Kou mi gu nan qian': Afflictions are like robbers, hidden and difficult to expel. 'Zi fei hui jian, wu yi duan chu': If not for the sword of prajna wisdom, there is no way to cut them off.

'Chu yin jie ru': Kumārajīva said: 'Since afflictions are completely exhausted, one is born according to the Dharma nature. The body born of Dharma nature transcends the bonds of the five skandhas (skandha), twelve āyatanas (āyatana), and eighteen dhātus (dhātu).'

'He fu zhong sheng': Kumārajīva said: 'One must ensure that sentient beings are ultimately liberated and will not be abandoned halfway.'

'Yong shi jie tuo': Sengzhao said: 'The Dharmakāya transcends the three realms (trayo dhātava) and is not governed by the five skandhas (skandha), twelve āyatanas (āyatana), and eighteen dhātus (dhātu). Therefore, it is said to "emerge." If one is subject to the body of the five skandhas (skandha) and twelve āyatanas (āyatana), and is within the realm of emotions and defilements, then one is as bound as others, how can one save them?'

'Yi da jing jin cui fu mo jun': Kumārajīva said: 'Māra refers to the Māra heavens.' Sengzhao said: 'The Māra's army is strong, and cannot be subdued by the lazy.'

'Chang qiu wu nian shi xiang zhi hui': Kumārajīva said: 'The thought of not clinging to appearances.' Ordinary people who cultivate wisdom with thoughts will become even more arrogant and conceited. Therefore, Bodhisattvas seek wisdom without thought. Sengzhao said: 'True wisdom has no conditions, so it is called without thought. Mundane wisdom has conditions, so thoughts arise.'

'Xing shao yu zhi zu er bu she shi fa': Sengzhao said: 'Not abandoning worldly dharmas because of having no desires, being different from others.'

'Bu huai wei yi': Kumārajīva said: 'Harmonious but not the same.'

'Er neng sui su': Sengzhao said: 'Following customs without losing the proper conduct of the Way. Everyone in the world thinks I am the same as them, but I am uniquely different from others.'

'Qi shen tong hui yin dao zhong sheng': Sengzhao said: 'Seeing that sentient beings cannot be saved through doctrine, they cannot be guided without supernatural powers.'

'De nian': Sengzhao said: 'Right mindfulness.'

'Zong chi': Kumārajīva said: 'Using mindfulness to maintain mindfulness, holding onto the Dharma that can be held. Therefore, both mindfulness and holding are mentioned. It can also be said that the increase of many thoughts becomes total retention.'

'Suo wen bu wang': Sengzhao said: 'Due to the power of the above two types of total retention.'

'Shan bie zhu gen duan zhong sheng yi': Sengzhao said: 'Wisdom.'

'Yi yue shuo bian yan shuo wu ai':

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肇曰。樂說辯四辯之一也。上云念定持辯。此云念持慧辯。定慧互有其用。迭在四門者也。

凈十善道受天人福。

什曰。以不堪受道故為說法也。肇曰。不為福報修善。名為善凈。然為物受報。報在欲界人天也。

修四無量開梵天道。

別本云。四無量令生梵天。什曰。欲使作梵天請轉法輪。處尊別物也。亦菩薩自行。自生梵天也。

勸請說法隨喜贊善。

肇曰。修四等即開梵道也。現為梵王請佛說法。隨喜贊善以弘正教。如尸棄之流也。

得佛音聲。

什曰。是贊善報也。肇曰。經云有八種音。亦云有六十種音。密跡云。佛不思議音。應物無量也。

身口意善。

肇曰。如來三不護法也。

得佛威儀。

肇曰。凡所舉動。一則如來音聲。三不護威儀。皆佛事也。菩薩雖未全具。然豫入其境故言得也。

深修善法所行轉勝。

肇曰。善法誰不修。貴在深勝也。

以大乘教成菩薩僧。

肇曰。僧徒雖眾。所貴大乘。

心無放逸不失眾善本。

肇曰。放逸乃眾惡之門。喪道之根。心無放逸則無善不集。善法無量。故略言本也。

行如此法是名菩薩不盡有為。

肇曰。修如上法自行化彼。

【現代漢語翻譯】 現代漢語譯本 肇曰：樂說辯是四辯之一。上文說念定持辯，這裡說念持慧辯。定和慧各有其用，交替出現在四門之中。

凈修十善道可以獲得天人的福報。

什曰：因為（眾生）不堪接受佛道，所以（菩薩）為他們說法。肇曰：不爲了福報而修善，這叫做善凈。然而爲了使眾生獲得福報，（這種）福報就在欲界的人天之中。

修習四無量心可以開啟通往梵天之路。

別本說：四無量心能使人往生梵天。什曰：想要讓（梵天）來請（佛）轉法輪，處於尊位而區別于其他事物。也是菩薩的自行，自己往生梵天。

勸請（佛）說法，隨喜讚歎善行。

肇曰：修習四等心就是開啟通往梵天之路。示現為梵天之王，請佛說法，隨喜讚歎善行，以此弘揚正教，就像尸棄（Śikhin）之流一樣。

獲得佛的音聲。

什曰：這是讚歎善行的果報。肇曰：經中說有八種音，也說有六十種音。《密跡經》說：佛有不可思議的音聲，應物而無量。

身口意都行善。

肇曰：這是如來的三種不護法。

獲得佛的威儀。

肇曰：凡是（菩薩）的舉動，一是如來的音聲，二是三種不護的威儀，都是佛事。菩薩雖然沒有完全具備，但是預先進入了那種境界，所以說獲得。

深入修習善法，所行之事越來越殊勝。

肇曰：善法誰不修習？可貴之處在於深入和殊勝。

以大乘教義成就菩薩僧團。

肇曰：僧徒雖然眾多，可貴之處在於修習大乘。

心中沒有放逸，不失去各種善的根本。

肇曰：放逸是各種罪惡的門徑，喪失佛道的根本。心中沒有放逸，就沒有善不聚集。善法無量，所以簡略地說根本。

奉行如此的法，這叫做菩薩不盡有為。

肇曰：修習如上的法，自己修行，教化他人。

【English Translation】 English version Zhào said: Eloquent explanation is one of the four kinds of eloquence. The previous text mentioned mindfulness, concentration, retention, and eloquence. This text mentions mindfulness, retention, wisdom, and eloquence. Concentration and wisdom each have their own uses, alternately appearing in the four aspects.

Purely practicing the Ten Virtuous Paths leads to the blessings of gods and humans.

Shí said: Because (beings) are incapable of receiving the Buddha's path, (Bodhisattvas) preach the Dharma for them. Zhào said: Cultivating goodness not for the sake of blessings is called pure goodness. However, in order for beings to receive rewards, (such) rewards are in the human and heavenly realms of the desire realm.

Cultivating the Four Immeasurable Minds opens the path to the Brahmā heavens.

Another version says: The Four Immeasurable Minds enable one to be reborn in the Brahmā heavens. Shí said: Wanting to have (Brahmā) request (the Buddha) to turn the wheel of Dharma, being in a position of honor and distinguishing oneself from other things. It is also the Bodhisattva's own practice, being reborn in the Brahmā heavens oneself.

Encouraging (the Buddha) to preach the Dharma, rejoicing in and praising good deeds.

Zhào said: Cultivating the Four Immeasurables is opening the path to the Brahmā heavens. Manifesting as the King of Brahmā, requesting the Buddha to preach the Dharma, rejoicing in and praising good deeds, thereby propagating the correct teachings, like Śikhin and others.

Obtaining the Buddha's voice.

Shí said: This is the reward for praising good deeds. Zhào said: The sutra says there are eight kinds of voices, and also says there are sixty kinds of voices. The Mi Ji Jing says: The Buddha has inconceivable voices, responding to beings without limit.

Goodness in body, speech, and mind.

Zhào said: These are the three non-protective Dharmas of the Tathāgata.

Obtaining the Buddha's dignified conduct.

Zhào said: All of (the Bodhisattva's) actions, one is the Tathāgata's voice, two is the dignified conduct of the three non-protective Dharmas, are all Buddha-activities. Although the Bodhisattva does not fully possess them, they enter that state in advance, so it is said to obtain.

Deeply cultivating good Dharmas, the actions performed become increasingly excellent.

Zhào said: Who does not cultivate good Dharmas? The valuable thing is in depth and excellence.

Accomplishing the Bodhisattva Sangha with the Mahāyāna teachings.

Zhào said: Although the Sangha is numerous, the valuable thing is in cultivating the Mahāyāna.

The mind is without negligence, not losing the roots of all good.

Zhào said: Negligence is the gateway to all evils, the root of losing the path. If the mind is without negligence, there is no good that does not gather. Good Dharmas are immeasurable, so it is briefly said to be the root.

Practicing such Dharmas is called the Bodhisattva's inexhaustible conditioned activity.

Zhào said: Cultivating the above Dharmas, cultivating oneself, and transforming others.

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功德日茂不盡有為也夫善有為法變壞物耳。廢舍不修則日耗日盡矣。

何謂菩薩不住無為謂修學空不以空為證。

肇曰。自此下皆無為觀行也。觀無為必睹恬怕之樂。而能不證涅槃永處生死。名不住無為也。空無相無作。三乘共行。而造觀不同。二乘空觀唯在無我。大乘空觀無法不在。以無法不在故空法亦空。空法既空故能不證空。

修學無相無作不以無相無作為證。

肇曰。二乘無相唯在盡諦。大乘無相在一切法。二乘無作不造生死。大乘無作萬法不造也。

修學無起不以無起為證。

肇曰。諸法緣會而有。緣散而無。何法先有待緣而起乎。此空觀之別門也。

觀于無常而不厭善本。

什曰。無常則無法不滅。滅而不斷故。故修善不厭。亦觀無常是泥洹道。泥洹道則背善本。今不住無為故不厭有也。

觀世間苦而不惡生死觀于無我而誨人不倦。

什曰。無我則眾生空。空而非無。故誨人不倦也。

觀于寂滅而不永寂滅。

肇曰。二乘以無常為無常。故厭有為善法。以苦為苦故惡生死苦。以無我為無我。故怠於誨人。以寂為寂故欲永寂。菩薩不以無常為無常。故能不厭善本。不以苦為苦。故不惡生死。不以無我為無我。故誨人不倦。不以

【現代漢語翻譯】 現代漢語譯本：功德的增長就像樹木的生長一樣，是沒有止境的，這並非是有為法所能達到的境界。要知道，善的有為法終究會變化和壞滅。如果廢棄而不去修習，那麼功德就會日漸損耗，最終消失殆盡。

什麼是菩薩不住于無為呢？就是說修習空性，但不以證悟空性為最終目的。

肇法師說：從這裡開始，都是關於無為的觀行。觀察無為，必定會看到恬靜安樂的境界，但卻能夠不證入涅槃，永遠處於生死輪迴之中，這就叫做不住于無為。空、無相、無作，是三乘（聲聞乘、緣覺乘、菩薩乘）共同修行的法門，但造詣和見解卻不相同。二乘的空觀只在于無我，而大乘的空觀認為沒有哪一個法是不存在的。正因為沒有哪一個法是不存在的，所以空法本身也是空。空法既然是空，所以才能夠不證入空性。

修習無相、無作，但不以證悟無相、無作為最終目的。

肇法師說：二乘的無相只在于斷盡煩惱，而大乘的無相在於一切法。二乘的無作是不造作生死輪迴，而大乘的無作是萬法都不造作。

修習無起，但不以證悟無起為最終目的。

肇法師說：諸法都是因緣和合而生，因緣離散而滅。哪一個法是先有的呢？都是等待因緣才產生的。這是空觀的一個特別的法門。

觀察世事無常，卻不厭倦行善的根本。

鳩摩羅什法師說：認識到無常，就知道沒有哪個法是真正滅絕的。滅絕了但又不是斷滅，所以修習善法不會感到厭倦。也因為觀察到無常是通往涅槃的道路，而涅槃之道是背離行善的根本的。現在因為不住于無為，所以不厭倦有為法。

觀察世間是苦，卻不厭惡生死輪迴；觀察到無我，卻教誨他人而不感到疲倦。

鳩摩羅什法師說：認識到無我，就知道眾生本性是空。空，但又不是什麼都沒有，所以教誨他人不會感到疲倦。

觀察寂滅的境界，卻不永遠停留在寂滅之中。

肇法師說：二乘人認為無常就是真正的無常，所以厭倦有為的善法；認為苦就是真正的苦，所以厭惡生死的苦難；認為無我就是真正的無我，所以懈怠於教誨他人；認為寂滅就是真正的寂滅，所以想要永遠停留在寂滅之中。菩薩不認為無常就是真正的無常，所以能夠不厭倦行善的根本；不認為苦就是真正的苦，所以不厭惡生死輪迴；不認為無我就是真正的無我，所以教誨他人不會感到疲倦；不認為寂滅就是真正的寂滅。

【English Translation】 English version: The growth of merit is like the growth of trees, without end. This is not something that conditioned (有為, yǒu wéi) actions can achieve. Know that wholesome conditioned actions will eventually change and decay. If abandoned and not cultivated, then merit will gradually diminish and eventually disappear completely.

What is meant by a Bodhisattva not abiding in the unconditioned (無為, wú wéi)? It means cultivating emptiness, but not taking the realization of emptiness as the ultimate goal.

Master Zhao said: From here on, it is all about the contemplation of the unconditioned. Contemplating the unconditioned, one will surely see the joy of tranquility and peace, but is able to not attain Nirvana and remain in the cycle of birth and death forever. This is called not abiding in the unconditioned. Emptiness (空, kōng), signlessness (無相, wú xiàng), and non-action (無作, wú zuò) are practices shared by the Three Vehicles (三乘, sān shèng) (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), but their achievements and views are different. The emptiness contemplation of the Two Vehicles (二乘, èr shèng) is only in no-self (無我, wú wǒ), while the emptiness contemplation of the Mahayana (大乘, dà chéng) believes that there is no dharma that does not exist. Because there is no dharma that does not exist, the dharma of emptiness itself is also empty. Since the dharma of emptiness is empty, one is able to not attain emptiness.

Cultivating signlessness and non-action, but not taking the realization of signlessness and non-action as the ultimate goal.

Master Zhao said: The signlessness of the Two Vehicles is only in the exhaustion of afflictions, while the signlessness of the Mahayana is in all dharmas. The non-action of the Two Vehicles is not creating the cycle of birth and death, while the non-action of the Mahayana is that all dharmas do not create.

Cultivating non-arising, but not taking the realization of non-arising as the ultimate goal.

Master Zhao said: All dharmas arise from the assembly of conditions, and cease with the dispersal of conditions. Which dharma exists first? All await conditions to arise. This is a special dharma gate of emptiness contemplation.

Observing impermanence (無常, wú cháng), yet not being weary of the roots of goodness.

Kumārajīva said: Recognizing impermanence, one knows that no dharma is truly extinguished. Extinguished, yet not annihilated, therefore one is not weary of cultivating goodness. Also, because one observes that impermanence is the path to Nirvana (泥洹, ní huán), and the path to Nirvana is to turn away from the roots of goodness. Now, because one does not abide in the unconditioned, one is not weary of conditioned actions.

Observing the suffering of the world, yet not hating the cycle of birth and death; observing no-self, yet teaching others without fatigue.

Kumārajīva said: Recognizing no-self, one knows that the nature of beings is empty. Empty, yet not nothing, therefore one is not fatigued in teaching others.

Observing the state of quiescence (寂滅, jì miè), yet not remaining in quiescence forever.

Master Zhao said: The followers of the Two Vehicles believe that impermanence is truly impermanent, therefore they are weary of conditioned wholesome actions; they believe that suffering is truly suffering, therefore they hate the suffering of birth and death; they believe that no-self is truly no-self, therefore they are lazy in teaching others; they believe that quiescence is truly quiescence, therefore they want to remain in quiescence forever. Bodhisattvas do not believe that impermanence is truly impermanent, therefore they are able to not be weary of the roots of goodness; they do not believe that suffering is truly suffering, therefore they do not hate the cycle of birth and death; they do not believe that no-self is truly no-self, therefore they are not fatigued in teaching others; they do not believe that quiescence is truly quiescence.

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寂為寂。故不永寂也。

觀于遠離而身心修善。

什曰。遠離有三。一離人眾五欲。二離煩惱。三諸法性空遠離。今觀性空遠離。而不厭善也。肇曰。遠離無為之別稱耳。雖見無為遠離之要。而身心不離有為善也。

觀無所歸而歸趣善法。

肇曰。諸法始無所來。終無所歸。雖知無歸。而常歸善法也。

觀于無生而以生法荷負一切。

肇曰。雖見無生。而處生荷彼也。

觀于無漏而不斷諸漏。

肇曰。凡諸無漏與無為同。體自無相皆無為行也。雖見無漏。而與彼同漏。同漏有二。有為入生死。實未斷漏者。有已盡漏而現不斷者。

觀無所行。而以行法教化眾生。

肇曰。法性無業何所修行。雖知無行而教必以行者也。

觀于空無而不捨大悲。

肇曰。諸法之相唯空唯無。然不以空無舍于大悲也。

觀正法位。

什曰。謂無生滅。取證法也。

而不隨小乘。

肇曰。正法位者。觀無為取證之地也。

觀諸法虛妄無牢無人無主無相本願未滿而不虛福德禪定智慧。

肇曰。諸法因緣所成。虛假無本。以何為實以何為主。雖知如此然本願未滿。不以功德定慧虛假而弗修也。生曰。不住無為。是窮理將入生死

【現代漢語翻譯】 現代漢語譯本 寂靜即是寂靜，因此不是永遠的寂靜。

觀察遠離（指遠離人眾五欲、煩惱、諸法性空的狀態）而身心修習善法。

鳩摩羅什（Kumārajīva）說：遠離有三種，一是遠離人眾和五欲，二是遠離煩惱，三是諸法性空的遠離。現在是觀察性空的遠離，但不厭棄善法。僧肇說：遠離是無為的另一種稱呼。雖然見到無為遠離的要義，但身心不離有為的善法。

觀察諸法無所歸宿，卻歸向善法。

僧肇說：諸法開始時無所從來，終結時無所歸宿。雖然知道無所歸宿，卻常常歸向善法。

觀察諸法無生，卻以生法承擔一切。

僧肇說：雖然見到無生，卻處在生滅之中承擔一切。

觀察無漏（指沒有煩惱的狀態），卻不斷絕各種煩惱。

僧肇說：所有的無漏與無為相同，本體自然無相，都是無為的修行。雖然見到無漏，卻與那些有漏相同。有漏有兩種，一種是有為法進入生死輪迴，實際上沒有斷絕煩惱；一種是已經斷絕煩惱，卻示現不斷絕煩惱。

觀察無所作為，卻以行為教化眾生。

僧肇說：法性本無業力，還修行什麼呢？雖然知道無所作為，但教化必定要通過行為。

觀察空無，卻不捨棄大悲心。

僧肇說：諸法的相狀唯有空和無。然而不因為空無而捨棄大悲心。

觀察正法之位（指無生滅的境界）。

鳩摩羅什說：這是指無生滅，是證得正法的地方。

而不隨順小乘。

僧肇說：正法之位，是觀察無為，證得果位的地方。

觀察諸法虛妄，沒有牢固，沒有人，沒有主宰，沒有相狀，本來的願望沒有圓滿，卻不虛假地修習福德、禪定、智慧。

僧肇說：諸法由因緣和合而成，虛假沒有根本。用什麼作為真實？用什麼作為主宰？雖然知道是這樣，然而本來的願望沒有圓滿，不因為功德、禪定、智慧是虛假的就不修習。僧祐說：不住于無為，這是窮究真理將要進入生死輪迴。

【English Translation】 English version Quiescence is quiescence. Therefore, it is not eternal quiescence.

Contemplate detachment (referring to the state of being detached from the crowds, the five desires, afflictions, and the emptiness of all dharmas) while cultivating goodness in body and mind.

Kumārajīva said: There are three kinds of detachment. First, detachment from the crowds and the five desires; second, detachment from afflictions; and third, detachment from the emptiness of all dharmas. Now, contemplate the detachment of emptiness, but do not reject goodness. Sengzhao said: Detachment is another name for non-action (Wuwei). Although one sees the essence of detachment from non-action, the body and mind do not depart from the goodness of action.

Contemplate that all dharmas have nowhere to return, yet return to good dharmas.

Sengzhao said: All dharmas have nowhere to come from in the beginning and nowhere to return to in the end. Although one knows there is nowhere to return, one always returns to good dharmas.

Contemplate that all dharmas are unborn, yet bear the burden of all with the dharma of birth.

Sengzhao said: Although one sees the unborn, one is in the midst of birth and death, bearing all.

Contemplate non-outflow (referring to the state of having no afflictions), yet do not cut off all outflows.

Sengzhao said: All non-outflows are the same as non-action. The essence is naturally without form, and all are practices of non-action. Although one sees non-outflow, one is the same as those with outflows. There are two kinds of outflows: one is that active dharmas enter the cycle of birth and death, and in reality, afflictions have not been cut off; the other is that afflictions have already been cut off, but one manifests as if they have not been cut off.

Contemplate non-action, yet teach sentient beings with the dharma of action.

Sengzhao said: The nature of dharma has no karma, so what is there to cultivate? Although one knows there is no action, teaching must be through action.

Contemplate emptiness and non-being, yet do not abandon great compassion.

Sengzhao said: The characteristics of all dharmas are only emptiness and non-being. However, one does not abandon great compassion because of emptiness and non-being.

Contemplate the position of the true dharma (referring to the realm of non-birth and non-death).

Kumārajīva said: This refers to non-birth and non-death, the place to attain the true dharma.

And do not follow the Hinayana (Small Vehicle).

Sengzhao said: The position of the true dharma is the place to contemplate non-action and attain fruition.

Contemplate that all dharmas are illusory, without solidity, without a person, without a master, without form, and the original vows are not yet fulfilled, yet do not falsely cultivate merit, meditation, and wisdom.

Sengzhao said: All dharmas are formed by causes and conditions, illusory and without a root. What can be taken as real? What can be taken as the master? Although one knows this, the original vows are not yet fulfilled, and one does not fail to cultivate merit, meditation, and wisdom because they are illusory. Sengyou said: Not abiding in non-action is to exhaustively investigate the truth and enter the cycle of birth and death.

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之懷。以滿愿為極。故終明之焉。

修如此法是名菩薩不住無為。

肇曰。備修上法。則不證無為。證謂觀無為自證道成。自證道成即住無為也。

又具福德故不住無為。

肇曰。上直明菩薩不盡有為。不住無為。未釋所以不盡所以不住。夫大士之行行各有以。妙期有在。故復對而明之。夫德之積也。必涉有津。若住無為。則功德不具也。

具智慧故不盡有為。

什曰。上一門中現一義。今明一門中兼具二義。若不住無則不盡有。不盡有則不住無也。肇曰。智之明也必由廣博。若廢舍有為則智慧不具。生曰。總翻前也。所以欲住無為者貪其樂耳。福德既具便自常樂復何貪哉。所以欲盡有為者惡其苦耳。智慧茍備已自無苦。有何惡哉。

大慈悲故不住無為。

肇曰。慈悲入生死。豈住無為之所能者也。

滿本願故不盡有為。

肇曰。滿愿由積德。豈舍有為之所能。生曰。別翻前也。以慈悲為懷者。不得貪己樂也。欲滿本願者。不得計己苦也。此取功德前句智慧后句。略舉二端為備也矣。

集法藥故不住無為。

肇曰。采良藥必在山險。非華堂之所出。集法藥必在險有。非無為之法所出焉。

隨授藥故不盡有為。

肇曰。廢舍有

【現代漢語翻譯】 現代漢語譯本：以圓滿一切願望為最終目標，因此最終要明白這個道理。

修習這樣的法門，就叫做菩薩不住于無為。

肇曰：如果完備地修習以上法門，就不會證入無為。證入，指的是觀照無為而自然證得道果，自己證得道果就安住于無爲了。

又因為具足福德的緣故，不住于無為。

肇曰：上面只是說明菩薩不捨棄有為，不住于無為，沒有解釋為什麼不捨棄，為什麼不住。大士的修行，每一種行為都有其目的，美妙的期望在於其中。所以又相對地說明這一點。福德的積累，必定要經歷有為的途徑。如果安住于無為，那麼功德就不完備了。

具足智慧的緣故，不捨棄有為。

什曰：前面一門中只顯現一個義理，現在說明一門中兼具兩種義理。不住于無為，就不會捨棄有為；不捨棄有為，就不會安住于無為。肇曰：智慧的彰明，必定要通過廣博的學習。如果廢棄有為，那麼智慧就不完備。生曰：總括地反駁前面的觀點。想要安住于無為的人，是貪圖其中的安樂。如果福德已經具足，自然常常快樂，又貪圖什麼呢？想要捨棄有為的人，是厭惡其中的痛苦。如果智慧足夠，自然沒有痛苦，又厭惡什麼呢？

因為具有大慈悲心的緣故，不住于無為。

肇曰：慈悲進入生死輪迴，哪裡是安住于無為的人所能做到的呢？

爲了圓滿根本誓願的緣故，不捨棄有為。

肇曰：圓滿誓願要通過積累功德，哪裡是捨棄有為的人所能做到的呢？生曰：分別地反駁前面的觀點。以慈悲為懷的人，不能貪圖自己的安樂。想要圓滿根本誓願的人，不能計較自己的痛苦。這裡選取功德（前句）和智慧（后句）這兩個方面，略微舉出兩端，就足夠完備了。

爲了積聚法藥的緣故，不住于無為。

肇曰：採摘良藥必定要在山險之處，不是在華麗的廳堂里能找到的。積聚法藥必定要在險難的有為之處，不是無為之法所能產生的。

爲了隨應施予法藥的緣故，不捨棄有為。

肇曰：廢棄捨

【English Translation】 English version: Taking the fulfillment of all wishes as the ultimate goal, one must ultimately understand this principle.

Practicing such a Dharma is called a Bodhisattva not dwelling in Non-Action (Wuwei).

Zhao said: If one fully cultivates the above Dharmas, one will not attain Non-Action. Attainment refers to contemplating Non-Action and naturally attaining the Dao fruit. Self-attainment of the Dao fruit is dwelling in Non-Action.

Furthermore, because of possessing blessings and virtue, one does not dwell in Non-Action.

Zhao said: The above only clarifies that the Bodhisattva does not abandon Action (Youwei) and does not dwell in Non-Action, without explaining why they do not abandon or dwell. The actions of great beings each have their purpose, and their wonderful expectations lie within. Therefore, it is explained in contrast. The accumulation of virtue must involve the path of Action. If one dwells in Non-Action, then merit and virtue will not be complete.

Because of possessing wisdom, one does not abandon Action.

Shi said: The previous section only revealed one meaning, now it clarifies that one section encompasses two meanings. If one does not dwell in Non-Action, then one will not abandon Action; if one does not abandon Action, then one will not dwell in Non-Action. Zhao said: The manifestation of wisdom must come through extensive learning. If one abandons Action, then wisdom will not be complete. Sheng said: It is a general refutation of the previous viewpoint. Those who wish to dwell in Non-Action are greedy for its ease and comfort. If blessings and virtue are already complete, one will naturally be constantly happy, so what is there to be greedy for? Those who wish to abandon Action are disgusted by its suffering. If wisdom is sufficient, one will naturally have no suffering, so what is there to be disgusted by?

Because of great compassion, one does not dwell in Non-Action.

Zhao said: Compassion enters the cycle of birth and death, how can those who dwell in Non-Action accomplish this?

In order to fulfill fundamental vows, one does not abandon Action.

Zhao said: Fulfilling vows requires accumulating merit and virtue, how can those who abandon Action accomplish this? Sheng said: It is a separate refutation of the previous viewpoint. Those who cherish compassion cannot be greedy for their own ease and comfort. Those who wish to fulfill fundamental vows cannot be concerned with their own suffering. Here, merit and virtue (previous sentence) and wisdom (following sentence) are selected, and briefly mentioning these two aspects is sufficient.

In order to gather Dharma medicine, one does not dwell in Non-Action.

Zhao said: Gathering good medicine must be in dangerous mountains, not found in ornate halls. Gathering Dharma medicine must be in dangerous Action, not produced by the Dharma of Non-Action.

In order to administer medicine accordingly, one does not abandon Action.

Zhao said: Abandoning

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為則與群生隔絕。何能隨而授藥。生曰。翻前則是反入生死。必能救眾人。故有下四句也。集法藥者。使備有諸法理也。為功德意矣。隨授藥者知其所主隨病授也。為智慧意矣。

知眾生病故不住無為。

肇曰。習知眾生病。必知病所盡豈無為之所能乎。生曰。解其病相。功德意也。

滅眾生病故不盡有為。

肇曰。滅眾生病必造有治。豈盡有為之所能。生曰。達病所應。智慧意也。

諸正士菩薩以修此法不盡有為不住無為。

肇曰。二法雖異而行必相因。故對而辯之。明行名有以造用不同也。

是名盡無盡無閡法門汝等當學。

肇曰。不盡有為。故無閡德之累。不住無為故無獨善之閡。此二無閡門。是菩薩弘道之要路。佛事無方之所由。勸彼令學示其佛事不思議道。令必審諸佛無若干也。

爾時彼諸菩薩聞說是法皆大歡喜以眾妙華若干種色若干種香散遍三千大千世界供養于佛及此經法並諸菩薩已稽首佛足嘆未曾有言釋迦牟尼佛乃能於此善行方便言已忽然不現還到彼國。◎◎

見阿閦佛品第十二

爾時世尊問維摩詰汝欲見如來為以何等觀如來乎。

什曰。若自有慧眼。則能玄照不待觀形。若無慧眼。則對形而隔。故問其所以。何等觀如來

【現代漢語翻譯】 現代漢語譯本：如果這樣做，就會與眾生隔絕，又怎麼能隨順眾生而給予藥物呢？鳩摩羅什（Kumārajīva）說：『反過來說，反而是進入生死輪迴，必定能夠救度眾人，所以才有下面的四句經文。』『集法藥』，是說使其具備各種佛法真理，這是功德的意義。『隨授藥』，是說知道眾生所患的病癥，隨其病癥而給予藥物，這是智慧的意義。

『知眾生病故不住無為。』

僧肇（Sengzhao）說：『通曉眾生的病癥，必定知道病癥的根源，難道是無為之法所能達到的嗎？』鳩摩羅什（Kumārajīva）說：『瞭解病癥的表象，這是功德的意義。』

『滅眾生病故不盡有為。』

僧肇（Sengzhao）說：『要滅除眾生的病癥，必定要創造治療的方法，難道是完全捨棄有為之法所能做到的嗎？』鳩摩羅什（Kumārajīva）說：『通達病癥的應對之法，這是智慧的意義。』

『諸正士菩薩以修此法不盡有為不住無為。』

僧肇（Sengzhao）說：『有為和無為這兩種方法雖然不同，但修行時必定相互依存，所以相對而言進行辯論，闡明修行在於創造和運用，各有不同。』

『是名盡無盡無閡法門汝等當學。』

僧肇（Sengzhao）說：『不捨棄有為，所以沒有滯礙的牽累；不執著于無為，所以沒有隻顧自己的侷限。這兩種無礙的法門，是菩薩弘揚佛法的要道，是佛事無所不在的原因。』勸導他們學習，展示佛事不可思議的道路，讓他們務必審視諸佛沒有若干差別。

這時，那些菩薩聽到所說的法，都非常歡喜，用各種美妙的鮮花，各種顏色的香，散佈遍佈三千大千世界，供養佛陀和這部經法，以及各位菩薩，然後頂禮佛足，讚歎前所未有，說釋迦牟尼佛（Śākyamuni）竟然能夠如此善巧地運用方便法門。說完，忽然消失不見，回到了他們的國度。

見阿閦佛品第十二

這時，世尊問維摩詰（Vimalakīrti）：『你想要見如來，用什麼方法來觀察如來呢？』

鳩摩羅什（Kumārajīva）說：『如果自己有智慧的眼睛，就能深刻地照見，不需要觀察外形。如果沒有智慧的眼睛，那麼即使面對外形也會有所隔閡，所以問他用什麼方法來觀察如來。』

【English Translation】 English version: 'If so, one would be isolated from all beings. How could one then follow and administer medicine accordingly?' Kumārajīva said, 'Reversing the previous statement means re-entering birth and death, which is certainly able to save all beings. Therefore, the following four lines exist. 'Gathering the medicine of Dharma' means to be fully equipped with all principles of Dharma. This is the meaning of merit. 'Administering medicine accordingly' means knowing what ails them and administering medicine according to their illness. This is the meaning of wisdom.'

'Knowing the illnesses of beings, therefore not abiding in non-action (nirvana).'

Sengzhao said, 'Being thoroughly aware of the illnesses of beings, one must know the root of the illness. How could non-action accomplish this?' Kumārajīva said, 'Understanding the appearance of the illness is the meaning of merit.'

'Eliminating the illnesses of beings, therefore not exhausting conditioned action.'

Sengzhao said, 'To eliminate the illnesses of beings, one must create methods of treatment. How could completely abandoning conditioned action accomplish this?' Kumārajīva said, 'Reaching the appropriate response to the illness is the meaning of wisdom.'

'All righteous bodhisattvas, by cultivating this Dharma, do not exhaust conditioned action and do not abide in non-action.'

Sengzhao said, 'Although these two Dharmas are different, their practice must be interdependent. Therefore, they are debated in contrast, clarifying that practice lies in creation and application, each being different.'

'This is called the Dharma gate of inexhaustible and unobstructed liberation. You should learn it.'

Sengzhao said, 'Not abandoning conditioned action, therefore there is no burden of obstruction. Not clinging to non-action, therefore there is no limitation of only benefiting oneself. These two unobstructed gates are the essential path for bodhisattvas to propagate the Dharma, the reason why Buddha's work is omnipresent.' He encourages them to learn, showing the inconceivable path of Buddha's work, urging them to carefully examine that the Buddhas are not of several differences.

At that time, those bodhisattvas, hearing this Dharma, were all greatly delighted. They scattered various wonderful flowers, various colors of incense, throughout the three thousand great thousand worlds, making offerings to the Buddha and this sutra, as well as all the bodhisattvas. Then, they prostrated at the Buddha's feet, praising what had never been before, saying that Śākyamuni Buddha (Śākyamuni) was able to skillfully use expedient means in this way. Having spoken, they suddenly disappeared and returned to their own countries.

Chapter Twelve: Seeing Akshobhya Buddha

At that time, the World Honored One asked Vimalakīrti (Vimalakīrti), 'You wish to see the Tathagata (如來), how will you contemplate the Tathagata?'

Kumārajīva said, 'If one has the eye of wisdom, one can profoundly illuminate without needing to observe the form. If one does not have the eye of wisdom, then even facing the form, there will be separation. Therefore, he asks what method he will use to contemplate the Tathagata.'

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。複次觀佛有三種。一觀形二觀法身三觀性空。問言汝三觀中作何等觀耶。下盡以性空答。此章悉用中百觀破相義。明如來性空。更無異義。故不疏問耳。肇曰。向命文殊共來見佛。雖復舉目順俗而致觀不同。如來逆睹其情將顯其來觀之旨。以明佛事不可思議。故知而問也。生曰。維摩詰向命諸菩薩。共來見佛。跡在人相佛焉。然見佛者。非謂形接得見便為見也。是以問之以明見焉。

維摩詰言如自觀身實相觀佛亦然。

肇曰。佛者何也。蓋窮理盡性大覺之稱也。其道虛玄固以妙絕常境。心不可以智知形不以像測。同萬物之為。而居不為之域。處言數之內。而止無言之鄉。非有而不可為無。非無而不可為有。寂寞虛曠物莫能測。不知所以名。故強謂之覺其為至也。亦以極矣。何則夫同於得者得亦得之。同於失者失亦得之。是以則真者同真。偽者同偽。如來靈照冥諧一彼實相。實相之相即如來相。故經曰。見實相法為見佛也。凈名自觀身實相。以為觀如來相。義存於是。生曰。若謂己與佛接為得見者。則己與佛異相去遠矣。豈得見乎。若能如自觀身實相。觀佛亦然。不復相異。以無乖為得見者也。

我觀如來前際不來后際不去今則不住。

生曰。若以見佛為見者。此理本無。佛又不見也。不見

【現代漢語翻譯】 現代漢語譯本： 此外，觀察佛有三種方式：一是觀察佛的形體，二是觀察佛的法身，三是觀察佛的性空。維摩詰問道：『你這三種觀察方式中，採用的是哪一種呢？』下面所有的回答都以性空為基礎。這一章全部運用中觀和百論的破相之義，闡明如來的本性是空性的，沒有其他的意義。因此，沒有詳細地進行疏解和提問。肇法師說：『先前命令文殊菩薩一同來見佛，雖然舉目觀看，順應世俗的習慣，但觀察的方式卻不同。如來預先洞察到他們的心意，將要顯明他們來此觀察的宗旨，以此來說明佛事是不可思議的。所以明知故問。』僧肇說：『維摩詰先前命令各位菩薩，一同來見佛，（他們的）軌跡在於人相，佛在哪裡呢？然而，見到佛，不是說形體接觸就能算是見到了。因此，（維摩詰）才這樣問，以此來闡明什麼是真正的見。』

維摩詰說：『如果像觀察自身實相那樣觀察佛，也是一樣的。』

肇法師說：『佛是什麼呢？是窮盡真理、徹悟本性的大覺悟者的稱謂。他的道虛無玄妙，本來就妙絕於常境。心不能用智慧去了解，形體不能用形象去揣測。與萬物相同，卻不居於造作的領域；處於言語數字之內，卻止息于無言的境界。非有，卻不能說是無；非無，卻不能說是有。寂寞空曠，萬物無法測度，不知道該如何稱呼，所以勉強稱之為覺，這已經是極致了。為什麼呢？因為與得到相同的人，得到也會得到他；與失去相同的人，失去也會失去他。因此，真實的人與真實相同，虛偽的人與虛偽相同。如來的靈光照耀，與實相暗合，實相的相就是如來的相。所以經書上說：『見到實相法，就是見到了佛。』維摩詰像觀察自身實相那樣觀察佛，意義就在於此。』僧肇說：『如果認為自己與佛接觸就是見到了佛，那麼自己與佛的差異就太遠了，怎麼能見到呢？如果能像觀察自身實相那樣觀察佛，也是一樣的，不再有差異，以沒有違背為見到。』

我說，觀察如來，前際不來，后際不去，現在也不住。

僧肇說：『如果以見到佛為見到，這個道理本來就沒有。佛又不見。不見』

【English Translation】 English version: Furthermore, there are three ways to contemplate the Buddha: first, to contemplate the form; second, to contemplate the Dharmakaya (Dharma body); and third, to contemplate the emptiness of nature (性空). Vimalakirti (維摩詰) asks: 'Among these three contemplations, which one do you practice?' The following answers all use emptiness of nature as their basis. This chapter entirely employs the meaning of breaking through appearances from the Madhyamaka (中觀) and the Hundred Treatises (百論), clarifying that the nature of the Tathagata (如來) is emptiness, with no other meaning. Therefore, there is no detailed explanation or questioning. Zhao (肇) says: 'Previously, he commanded Manjushri (文殊) to come together to see the Buddha. Although they raise their eyes and follow worldly customs, their methods of contemplation are different. The Tathagata foresees their intentions and will reveal the purpose of their coming to contemplate, thereby illustrating that the Buddha's affairs are inconceivable. Therefore, he knowingly asks.' Sheng (生) says: 'Vimalakirti previously commanded all the Bodhisattvas to come together to see the Buddha. Their traces are in human form. Where is the Buddha? However, seeing the Buddha does not mean that physical contact is considered seeing. Therefore, (Vimalakirti) asks this to clarify what true seeing is.'

Vimalakirti says: 'If you contemplate the Buddha as you contemplate the true nature of your own body (身實相), it is the same.'

Zhao says: 'What is the Buddha? It is the title of the greatly enlightened one who has exhausted truth and thoroughly understood nature. His path is empty and profound, originally surpassing ordinary realms. The mind cannot understand it with wisdom, and the form cannot be measured with images. He is the same as all things, yet does not reside in the realm of creation; he is within the realm of words and numbers, yet dwells in the realm of no words. He is not existent, yet cannot be said to be non-existent; he is not non-existent, yet cannot be said to be existent. Silent and vast, nothing can measure him, and it is not known what to call him, so he is reluctantly called 'awakened,' which is the ultimate. Why? Because those who are the same as those who gain, gain also gain them; those who are the same as those who lose, lose also lose them. Therefore, the true are the same as the true, and the false are the same as the false. The Tathagata's spiritual light shines and secretly harmonizes with that reality (實相). The appearance of reality is the appearance of the Tathagata. Therefore, the scriptures say: 'Seeing the Dharma of reality is seeing the Buddha.' Vimalakirti contemplates the Buddha as he contemplates the true nature of his own body, and the meaning lies in this.' Sheng says: 'If one thinks that contacting the Buddha is seeing the Buddha, then the difference between oneself and the Buddha is too far, how can one see? If one can contemplate the Buddha as one contemplates the true nature of one's own body, it is the same, and there is no longer any difference, with no contradiction being considered seeing.'

I say, observing the Tathagata, the past does not come, the future does not go, and the present does not stay.

Sheng says: 'If seeing the Buddha is considered seeing, this principle originally does not exist. The Buddha is not seen. Not seen'

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有佛乃為見佛耳。見佛者見此人為佛從未來至現在從現在入過去。故推不見三世有佛也。過去若有便應更來。然其不來明知佛不在過去矣。未來若有便應即去。然其不去明知佛不在未來矣。現在若有便應有住。然其不住明知佛不在現在矣。

不觀色不觀色如不觀色性不觀受想行識不觀識如不觀識性。

肇曰。法身超絕三界。非陰界入所攝。故不可以生住去來而睹。不可以五陰如性而觀也。生曰。向云不見佛者。或是已不能見非無佛也。故復推無佛可見以盡之焉。人佛者五陰合成耳。若有便應色即是佛。若色不即是佛。便應色外有佛也。色外有佛又有三種。佛在色中色在佛中色屬佛也。若色即是佛。不應待四也。若色外有佛。不應待色也。若色中有佛佛無常矣。若佛中有色佛有分矣。若色屬佛色不可變矣。色者色之事也。如者色不異也。性者無本為色也。既言其事。事或可改。故言如也。雖曰不改本或不然。故言性也。然則要備三義。然後成色義也。是以如性五事亦不得而殊也。至識皆同之焉。既無所見乃為見實也。以實見為佛。見實所以見佛也。

非四大起同於虛空。

肇曰。法身如空。非四大所起造也。生曰。向雖推無人相佛。正可表無實人佛耳。未足以明所以。佛者竟無人佛也。若有人

【現代漢語翻譯】 現代漢語譯本：如果認為有佛，那只是看到了佛的表象。真正見到佛的人，會明白這個人所見的佛，是從未從未來到現在的，又從現在進入過去的。因此可以推斷，三世之中並沒有實在的佛。如果過去有佛，那麼他應該再次到來。但他並沒有來，這清楚地表明佛不在過去。如果未來有佛，那麼他應該立即離去。但他並沒有離去，這清楚地表明佛不在未來。如果現在有佛，那麼他應該停留在此。但他並沒有停留，這清楚地表明佛不在現在。

不要執著於色，不要執著於色的如性（事物的本真狀態），不要執著于受、想、行、識，不要執著于識，不要執著于識的如性。

僧肇（佛教僧人）說：法身超越三界，不是五陰、十二入、十八界所能包含的。因此，不能用生、住、去、來去觀察它，也不能用五陰的如性去觀察它。僧盛（佛教僧人）說：之前說『不見佛』，或許是已經不能見到，而不是沒有佛。所以進一步推論沒有佛可見，以窮盡這個道理。人佛，是五陰和合而成的。如果存在，那麼應該是色即是佛。如果色不即是佛，那麼應該是色之外有佛。色之外有佛，又有三種情況：佛在色中，色在佛中，色屬於佛。如果色即是佛，就不應該等待其餘四陰。如果色之外有佛，就不應該依賴於色。如果佛在色中，那麼佛就是無常的。如果色在佛中，那麼佛就是有部分的。如果色屬於佛，那麼色就是不可變的。色，是色的事用。如，是色不異於空性。性，是無本性的色。既然談論的是事用，事用或許可以改變，所以說是『如』。雖然說不改變，但其根本或許並非如此，所以說是『性』。這樣看來，必須要具備這三種含義，然後才能成就色的意義。因此，如性與五事（五陰）也是不能夠區分的。對於受、想、行、識，也都是同樣的道理。既然沒有什麼可以被看見，那就是真正的看見。以真實的見解作為佛，看見真實，所以才能看見佛。

並非由四大（地、水、火、風）生起，如同虛空一樣。

僧肇說：法身如同虛空，不是由四大所造作的。僧盛說：之前雖然推論沒有人相佛，只是表明沒有實在的人佛，還不足以說明原因。佛，終究是沒有人佛的。如果有人

【English Translation】 English version: If one thinks there is a Buddha, that is merely seeing the appearance of a Buddha. One who truly sees the Buddha understands that the Buddha they see has never come from the future to the present, nor has it gone from the present into the past. Therefore, it can be inferred that there is no real Buddha in the three times (past, present, and future). If there were a Buddha in the past, then he should come again. But he has not come, which clearly shows that the Buddha is not in the past. If there were a Buddha in the future, then he should leave immediately. But he has not left, which clearly shows that the Buddha is not in the future. If there were a Buddha in the present, then he should stay here. But he has not stayed, which clearly shows that the Buddha is not in the present.

Do not be attached to form (rupa), do not be attached to the 'suchness' (tathata) of form, do not be attached to sensation (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), do not be attached to consciousness, do not be attached to the 'suchness' of consciousness.

Sengzhao (Buddhist monk) said: The Dharmakaya (Dharma body) transcends the three realms and cannot be contained by the five skandhas (aggregates), the twelve entrances (ayatanas), or the eighteen realms (dhatus). Therefore, it cannot be observed through birth, dwelling, going, or coming, nor can it be observed through the 'suchness' of the five skandhas. Sengsheng (Buddhist monk) said: Earlier, it was said 'not seeing the Buddha,' perhaps it is that one is no longer able to see, not that there is no Buddha. Therefore, it is further argued that there is no Buddha to be seen, to exhaust this principle. The 'human Buddha' is composed of the five skandhas combined. If it exists, then it should be that form is the Buddha. If form is not the Buddha, then there should be a Buddha outside of form. If there is a Buddha outside of form, there are three possibilities: the Buddha is in form, form is in the Buddha, or form belongs to the Buddha. If form is the Buddha, then one should not wait for the other four skandhas. If there is a Buddha outside of form, then one should not rely on form. If the Buddha is in form, then the Buddha is impermanent. If form is in the Buddha, then the Buddha is partial. If form belongs to the Buddha, then form is immutable. Form is the function of form. 'Suchness' is that form is not different from emptiness. 'Nature' is that form has no inherent nature. Since we are talking about function, function may be changed, so it is called 'suchness'. Although it is said not to change, its root may not be so, so it is called 'nature'. Thus, it seems that these three meanings must be present to fulfill the meaning of form. Therefore, the 'suchness' and the five aggregates cannot be distinguished either. The same principle applies to sensation, perception, volition, and consciousness. Since there is nothing to be seen, that is the true seeing. Taking the true seeing as the Buddha, seeing the truth, therefore, one can see the Buddha.

It is not arisen from the four great elements (earth, water, fire, wind), like empty space.

Sengzhao said: The Dharmakaya is like empty space, not created by the four great elements. Sengsheng said: Although it was previously argued that there is no human-form Buddha, it only shows that there is no real human Buddha, which is not enough to explain the reason. The Buddha, in the end, is not a human Buddha. If there is a human

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佛者。便應從四大起而有也。夫從四大起而有者。是生死人也。佛不然矣。于應為有佛常無也。

六入無積。

生曰。夫有人佛者。要從六入積而或出也。既無有積。夫有人佛乎。五是四大所造。故就六以明之焉。

眼耳鼻舌身心已過。

肇曰。法身過六情。故外入無所積。生曰。上言六入無積故無人佛者。正可無後世人佛耳。未足以明今亦無也。故復即六入云已過也。六入已過者無積為甚久矣。

不在三界。

生曰。上言六入已過。容正在有六處。過或不及無六入處也。故復云不在三界矣。

三垢已離。

肇曰。既越三界。安得三界之垢。生曰。三垢已離故不在三界也。以無三為不在三矣。

順三脫門。

生曰。順三脫門。故離三垢也。以三離三也。

三明與無明等。

肇曰。法身無相體順三脫。雖有三明而不異無明也。生曰。順三脫門則等明無明也。三脫門既三而明。故復就三明言之也。

不一相不異相。

肇曰。無像不像故不可為一。像而不像故不可為異。生曰。等者兩共等也。兩共等者不一不異也。

不自相不他相。

肇曰。不自而同自。故自而不自不他而同他。故他而不他無相之身。豈可以一異自他

【現代漢語翻譯】 現代漢語譯本：佛如果從四大（地、水、火、風）生起而存在，那就是生死輪迴中的人，而不是佛。真正的佛，應該在應化示現時有，而其本性常無。

六入（眼、耳、鼻、舌、身、意）沒有積聚。

生曰（僧肇的弟子）：如果說存在人佛，那必然是從六入的積聚中產生。既然沒有積聚，怎麼會有人佛呢？五蘊是四大所造，所以就六入來闡明這個道理。

眼耳鼻舌身心已經超越。

肇曰（僧肇）：法身超越六情（六根），所以對外在的感官體驗沒有積聚。生曰：上面說六入沒有積聚，所以沒有人佛，這隻能說明沒有後世的人佛，還不足以說明現在也沒有。所以又就六入說已經超越了。六入已經超越，沒有積聚的狀態已經很久了。

不在三界（欲界、色界、無色界）。

生曰：上面說六入已經超越，或許正處在有六處（六根所對的六種境界）的狀態，超越或者不及於沒有六入之處。所以又說不在三界了。

三垢（貪、嗔、癡）已經遠離。

肇曰：既然超越了三界，怎麼會有三界的污垢？生曰：三垢已經遠離，所以不在三界。因為沒有三垢，所以不在三界。

順應三脫門（空門、無相門、無作門）。

生曰：順應三脫門，所以遠離三垢。用三種解脫來脫離三種煩惱。

三明（宿命明、天眼明、漏盡明）與無明相等。

肇曰：法身沒有形象，其本體順應三脫門，即使有三明，也與無明沒有區別。生曰：順應三脫門，就等同於明與無明。三脫門既然是三種光明，所以又就三明來闡述。

不一相，不異相。

肇曰：沒有形象，也沒有不像，所以不能說是一。有形象，但又不像，所以不能說是異。生曰：相等，是兩者共同相等。兩者共同相等，就是不一也不異。

不自相，不他相。

肇曰：不是自身而又同於自身，所以是自身但又不是自身；不是他者而又同於他者，所以是他者但又不是他者。沒有形象的法身，怎麼可以用一異、自他來區分呢？

【English Translation】 English version: If a Buddha arises from the Four Great Elements (earth, water, fire, and wind), then that is a being subject to birth and death, not a Buddha. A true Buddha should exist when manifesting in response to conditions, but its essence is always non-existent.

The Six Entrances (eye, ear, nose, tongue, body, and mind) have no accumulation.

Sheng said (disciple of Sengzhao): If there is a human Buddha, it must arise from the accumulation of the Six Entrances. Since there is no accumulation, how can there be a human Buddha? The Five Aggregates are created by the Four Great Elements, so this principle is explained in terms of the Six Entrances.

The eye, ear, nose, tongue, body, and mind have already been transcended.

Zhao said (Sengzhao): The Dharmakaya (法身, Dharma body) transcends the six emotions (six senses), so there is no accumulation of external sensory experiences. Sheng said: The above statement that the Six Entrances have no accumulation, and therefore there is no human Buddha, only shows that there is no human Buddha in the future, and is not sufficient to show that there is none now. Therefore, it is further stated that the Six Entrances have already been transcended. The Six Entrances have been transcended, and the state of no accumulation has been for a long time.

Not in the Three Realms (desire realm, form realm, formless realm).

Sheng said: The above statement that the Six Entrances have been transcended may be precisely in a state of having the six places (the six objects of the six senses), transcending or not reaching a place without the Six Entrances. Therefore, it is further stated that it is not in the Three Realms.

The Three Poisons (greed, hatred, delusion) have already been abandoned.

Zhao said: Since it transcends the Three Realms, how can there be the defilements of the Three Realms? Sheng said: The Three Poisons have already been abandoned, so it is not in the Three Realms. Because there are no Three Poisons, it is not in the Three Realms.

In accordance with the Three Doors of Liberation (emptiness, signlessness, non-action).

Sheng said: In accordance with the Three Doors of Liberation, the Three Poisons are abandoned. Using the three liberations to escape the three afflictions.

The Three Clear Knowledges (knowledge of past lives, divine eye, extinction of outflows) are equal to ignorance.

Zhao said: The Dharmakaya has no form, and its essence is in accordance with the Three Doors of Liberation. Even if there are Three Clear Knowledges, they are no different from ignorance. Sheng said: In accordance with the Three Doors of Liberation, it is equal to knowledge and ignorance. Since the Three Doors of Liberation are three kinds of light, it is further explained in terms of the Three Clear Knowledges.

Not one aspect, not different aspect.

Zhao said: There is no form, and yet there is also not no form, so it cannot be said to be one. There is form, but it is not like form, so it cannot be said to be different. Sheng said: Equal means that both are equally equal. When both are equally equal, it is neither one nor different.

Not self-aspect, not other-aspect.

Zhao said: It is not self, yet it is the same as self, so it is self but not self; it is not other, yet it is the same as other, so it is other but not other. How can the Dharmakaya, which has no form, be distinguished by one and different, self and other?

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。而觀其體耶。生曰。有自有他則異矣。

非無相非取相。

肇曰。既非無物之相。又非可取之相。生曰。若無相為一矣。又不可取無一異相也。

不此岸不彼岸不中流。

生曰。順三脫門則到彼岸矣。若有到則不到也。無到不到然後為到耳。此岸者生死也。彼岸者涅槃也。中流者結使也。

而化眾生。

肇曰。欲言此岸寂同涅槃。欲言彼岸生死是安。又非中流而教化眾生。此蓋道之極也。此岸生死。彼岸涅槃。中流賢聖也。生曰。夫化眾生使其斷結離生死至泥洹耳。而向言無三。似若不復化之。故云爾也。然則三不無矣。

觀于寂滅而不永滅。

肇曰。觀于寂滅。觀即寂滅。滅而不滅豈可形名。生曰。既云化眾生。復似見有眾生。故言觀寂滅也。觀寂滅者。非永滅之謂也。

不此不彼。

生曰。若化眾生。似覆在此在彼也。在此在彼者應化之跡耳。非實爾也。

不以此不以彼。

肇曰。不此而同此。故此而不此不彼而同彼。故彼而不彼。豈復以此而同此以彼而同彼乎。此明聖心無有以而同也。生曰。雖云不在此不在彼。或復可以此彼之跡化之矣。此彼是眾生所取。非佛以也。

不可以智知。不可以識識。

肇曰。夫智識之

【現代漢語翻譯】 現代漢語譯本：那麼觀察它的本體呢？生法師回答說：『有』和『自有』、『有』和『他有』，這之間是有區別的。 既不是無相，也不是取相。 僧肇法師解釋說：『既不是什麼都沒有的相，也不是可以執取的相。』生法師回答說：『如果無相是唯一的，那麼就不可取，因為沒有一個不同的相。』 不在此岸，不在彼岸，不在中流。 生法師解釋說：『順應三解脫門（三空門）就能到達彼岸。如果認為有到達，那就是沒有到達。沒有到達和沒有不到達，然後才是真正的到達。此岸指的是生死，彼岸指的是涅槃（Nirvana），中流指的是結使（Kleshas）。』 而化度眾生。 僧肇法師解釋說：『想說此岸寂靜等同於涅槃，想說彼岸生死就是安樂，又不是處於中流而教化眾生。這大概是道的極致了。此岸是生死，彼岸是涅槃，中流是賢聖。』生法師解釋說：『化度眾生是爲了使他們斷除結使，脫離生死，到達涅槃。而前面說沒有三者，似乎是不再化度了。所以這樣說。然而，三者並不是沒有的。』 觀察寂滅，但不永遠滅絕。 僧肇法師解釋說：『觀察寂滅，觀察即是寂滅。滅而不滅，怎麼可以用形狀和名稱來形容呢？』生法師解釋說：『既然說化度眾生，又好像看到有眾生，所以說觀察寂滅。觀察寂滅，不是指永遠滅絕。』 不在此，不在彼。 生法師解釋說：『如果化度眾生，好像又在此又在彼。在此在彼是應化的痕跡，不是真實的。』 不以此，不以彼。 僧肇法師解釋說：『不在此而同於此，所以在此而不在此；不在彼而同於彼，所以在那彼岸卻又不是彼岸。難道再用此岸來等同於此岸，用彼岸來等同於彼岸嗎？』這說明聖人的心沒有用任何東西來等同於什麼。生法師解釋說：『雖然說不在此不在彼，或許可以用此岸彼岸的痕跡來化度眾生。此岸彼岸是眾生所執取的，不是佛所使用的。』 不可以用智慧知道，不可以用意識識別。 僧肇法師解釋說：『智慧和意識的……』

【English Translation】 English version: Then what about observing its essence? The Venerable Sheng replied, 'There is a difference between 'having self' and 'having other'. Neither is it without form, nor is it grasping at form. The Venerable Zhao explained, 'It is neither a form where nothing exists, nor a form that can be grasped.' The Venerable Sheng replied, 'If non-form is the only thing, then it cannot be grasped, because there is no different form.' Not on this shore, not on the other shore, not in the middle stream. The Venerable Sheng explained, 'By following the three doors of liberation (three emptinesses), one can reach the other shore. If one thinks there is an arrival, then there is no arrival. Only when there is neither arrival nor non-arrival is there true arrival. This shore refers to birth and death, the other shore refers to Nirvana, and the middle stream refers to afflictions (Kleshas).' And transforming sentient beings. The Venerable Zhao explained, 'Wanting to say that this shore is tranquil and the same as Nirvana, wanting to say that the other shore, birth and death, is peace, and yet not being in the middle stream while teaching sentient beings. This is probably the ultimate of the Tao. This shore is birth and death, the other shore is Nirvana, and the middle stream is the virtuous and the holy.' The Venerable Sheng explained, 'Transforming sentient beings is to make them cut off afflictions, leave birth and death, and reach Nirvana. But saying earlier that there are no three seems as if there is no more transformation. That's why it is said like that. However, the three are not non-existent.' Observing Nirvana without eternal extinction. The Venerable Zhao explained, 'Observing Nirvana, observing is Nirvana. Extinction without extinction, how can it be described with shapes and names?' The Venerable Sheng explained, 'Since it is said to transform sentient beings, it seems as if there are sentient beings, so it is said to observe Nirvana. Observing Nirvana does not mean eternal extinction.' Neither here nor there. The Venerable Sheng explained, 'If transforming sentient beings, it seems to be here and there again. Being here and there are traces of transformation, not reality.' Not with this, not with that. The Venerable Zhao explained, 'Not being here but being the same as here, so being here is not being here; not being there but being the same as there, so being there is not being there. Could one use this shore to equate to this shore, use that shore to equate to that shore?' This explains that the mind of a sage does not equate anything with anything. The Venerable Sheng explained, 'Although it is said not to be here or there, perhaps one can use the traces of this shore and that shore to transform sentient beings. This shore and that shore are what sentient beings grasp, not what the Buddha uses.' Cannot be known by wisdom, cannot be recognized by consciousness. The Venerable Zhao explained, 'Wisdom and consciousness...'

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生。生於相內。法身無相故。非智識之所及。生曰。既不在此彼。又不以此彼。豈可以智知識識言其爾哉。

無晦無明。

肇曰。明越三光。誰謂之闇。闇逾冥室。誰謂之明。然則在闇而闇在明而明。能闇能明者。豈明闇之所能。故曰無闇無明也。生曰。明不在跡為晦矣然理不得在耳非為晦也跡反有明為明矣。然是彼取得可非為之明也。

無名無相。

肇曰。不可以名名。不可以相相。生曰。跡中有名。佛無名矣。相為可名之貌也。

無強無弱。

肇曰。至柔無逆誰謂之強。剛無不伏誰謂之弱。生曰。運動天地非為強也。應盡無常亦非弱也。

非凈非穢。

肇曰。在凈而凈誰謂之穢。在穢而穢誰謂之凈。然則為強弱凈穢者。果非強弱凈穢之所為也。生曰。相好嚴身非其凈也。金槍馬麥亦非穢也。

不在方不離方。

肇曰。法身無在而無不在。無在故不在方。無不在故不離方。生曰。東感則東西感則西豈在方哉。然是佛之應。復不得言方非佛也。故言不在不離也。

非有為非無為。

肇曰。欲言有耶。無相無名。欲言無耶。備應萬形。生曰。若有則有為若無則無為。而佛既無此有。又不無有。何所是有為無為哉。

無示無說。

【現代漢語翻譯】 現代漢語譯本 生（僧肇的弟子）問：生於相內是什麼意思？ 肇（僧肇）答：法身沒有固定的形象，所以不是人的智識可以理解的。 生問：既然不在『此』，也不在『彼』，又不能用『此』或『彼』來描述，難道可以用智識來認識它，並用言語來表達它嗎？

無晦無明。

肇曰：光明超越了太陽、月亮、星辰這『三光』，誰還能說它是黑暗的呢？黑暗超過了最深的暗室，誰又能說它是光明的呢？既然如此，在黑暗中就是黑暗，在光明中就是光明，那麼能使事物呈現黑暗或光明的，難道是黑暗或光明本身所能決定的嗎？所以說『無晦無明』。 生曰：光明不在外在的表象上，這就是『晦』。然而，真理並非真的隱藏，所以不是真的『晦』。表象上反而有光明，這就是『明』。然而，這是從外在獲取的，不能算是真正的『明』。

無名無相。

肇曰：不能用一般的名來稱呼它，也不能用一般的相來描繪它。 生曰：在現象界有名稱，但佛沒有名稱。『相』是可以用名稱來描述的形態。

無強無弱。

肇曰：至柔至順，沒有什麼是它不能容納的，誰還能說它是弱的呢？剛強的事物沒有不被它降伏的，誰又能說它是強的呢？ 生曰：能運動天地，這不能說是強。應順萬物變化的規律，這也不能說是弱。

非凈非穢。

肇曰：在清凈的環境中就是清凈的，誰還能說它是污穢的呢？在污穢的環境中就是污穢的，誰又能說它是清凈的呢？既然如此，能使事物呈現強弱、凈穢的，難道是強弱、凈穢本身所能決定的嗎？ 生曰：佛的莊嚴相好不是真正的清凈。釋迦牟尼佛受到的金槍刺傷和馬麥之報也不是真正的污穢。

不在方不離方。

肇曰：法身無所不在，也無所不包。因為無所不在，所以不能說它在某個方位；因為無所不包，所以不能說它脫離了任何方位。 生曰：東方有感應就在東方顯現，西方有感應就在西方顯現，難道可以說佛在某個方位嗎？然而，這是佛的應化，又不能說方位不是佛。所以說『不在方，不離方』。

非有為非無為。

肇曰：要說它『有』嗎？它沒有固定的形象和名稱。要說它『無』嗎？它又能應現萬物。 生曰：如果說『有』，那就是『有為』；如果說『無』，那就是『無為』。而佛既不是絕對的『有』，也不是絕對的『無』，那麼它又屬於哪種『有為』或『無為』呢？

無示無說。

【English Translation】 English version Sheng (Disciple of Sengzhao) asked: What does it mean to be born within form? Zhao (Sengzhao) replied: The Dharmakaya (法身, Dharma Body) has no fixed form, so it is beyond the reach of intellectual knowledge. Sheng asked: Since it is neither in 'this' nor in 'that,' and cannot be described by 'this' or 'that,' can it be known by intellectual knowledge and expressed in words?

Neither obscurity nor illumination.

Zhao said: The light surpasses the 'three luminaries' (三光, sun, moon, and stars), who can call it darkness? The darkness exceeds the deepest dark room, who can call it light? If so, in darkness it is darkness, and in light it is light. Then, can what causes things to appear dark or light be determined by darkness or light itself? Therefore, it is said, 'Neither obscurity nor illumination.' Sheng said: Light is not in external appearances, this is 'obscurity.' However, the truth is not truly hidden, so it is not truly 'obscure.' On the contrary, there is light in appearances, this is 'illumination.' However, this is obtained from the outside and cannot be considered true 'illumination.'

Neither name nor form.

Zhao said: It cannot be called by ordinary names, nor can it be depicted by ordinary forms. Sheng said: In the phenomenal world there are names, but the Buddha has no name. 'Form' is a shape that can be described by a name.

Neither strong nor weak.

Zhao said: Utmost gentleness and compliance, there is nothing it cannot accommodate, who can call it weak? The strong are all subdued by it, who can call it strong? Sheng said: To move heaven and earth cannot be called strong. To comply with the law of impermanence cannot be called weak.

Neither pure nor impure.

Zhao said: In a pure environment it is pure, who can call it impure? In an impure environment it is impure, who can call it pure? If so, can what causes things to appear strong or weak, pure or impure, be determined by strength or weakness, purity or impurity itself? Sheng said: The Buddha's majestic and auspicious marks (相好, physical characteristics of a Buddha) are not true purity. The golden spear piercing and horse-barley retribution (金槍馬麥, events in Buddha's past life) that Shakyamuni Buddha experienced are not true impurity.

Neither in a direction nor apart from a direction.

Zhao said: The Dharmakaya (法身, Dharma Body) is everywhere and encompasses everything. Because it is everywhere, it cannot be said to be in a certain direction; because it encompasses everything, it cannot be said to be apart from any direction. Sheng said: If there is a response in the east, it appears in the east; if there is a response in the west, it appears in the west. Can it be said that the Buddha is in a certain direction? However, this is the Buddha's manifestation, and it cannot be said that a direction is not the Buddha. Therefore, it is said, 'Neither in a direction nor apart from a direction.'

Neither conditioned nor unconditioned.

Zhao said: If you say it 'exists,' it has no fixed form or name. If you say it 'does not exist,' it can manifest all things. Sheng said: If it 'exists,' then it is 'conditioned' (有為, having causes and conditions); if it 'does not exist,' then it is 'unconditioned' (無為, without causes and conditions). But the Buddha is neither absolutely 'existent' nor absolutely 'non-existent,' so to which 'conditioned' or 'unconditioned' does it belong?

Neither showing nor speaking.

---

肇曰。非六情所及。豈可說以示人。生曰。應見者示應聞者說也。佛本無示無說耳。

不施不慳不戒不犯不忍不恚不進不怠不定不亂不智不愚。

生曰。以六度為體。故能有如向之應耳。而度有度者。則不度也。無度不度。然後度耳。

不誠不欺。

肇曰。不可以善善。不可以惡惡。生曰。六度以誠實為道也。而誠有誠者則。不誠矣。無誠不誠。然後誠耳。

不來不去。

生曰。既度既誠便應有感為來。感盡則去也。若有此來去者。復不能來去也。

不出不入。

肇曰。寂爾而往泊爾而來。出幽入冥。孰識其動。生曰。來為出。去為入也。

一切言語道斷。

肇曰。體絕言徑。生曰。稍結之也。言以六度無相為佛。豈可得以言語相說之乎。

非福田非不福田。

生曰。以無相為佛故。能使人供養得福為福田矣。若使是者則有相乎。

非應供養非不應供養。

肇曰。無相之體莫睹其畔。孰知田與非田應與不應乎。生曰福田則應供養。非福田則不應供養也。

非取非舍。

肇曰。取之則失真。舍之則乖道。生曰。福田故應取。非福田故應舍矣。

非有相非無相。

肇曰。寂寞無形非有相也。相三十二

【現代漢語翻譯】 現代漢語譯本： 肇曰：不是六根（六情）所能觸及的，怎麼可以用言語來向人展示呢？ 生曰：應該被看見的就展示，應該被聽見的就訴說。佛陀本來就沒有展示和訴說。

不施捨也不吝嗇，不持戒也不犯戒，不忍耐也不嗔恚，不精進也不懈怠，不禪定也不散亂，不智慧也不愚癡。

生曰：以六度（佈施、持戒、忍辱、精進、禪定、智慧）為本體，所以才能有像前面所說的迴應。然而，如果度化有能度化的人，那就不是真正的度化了。沒有能度化和被度化的分別，然後才是真正的度化。

不誠實也不欺騙。

肇曰：不可以好的方式來行善，也不可以用壞的方式來作惡。 生曰：六度以誠實為根本。然而，如果誠實有能誠實的人，那就不是真正的誠實了。沒有能誠實和不誠實的分別，然後才是真正的誠實。

不來也不去。

生曰：既然度化和誠實，就應該有感應而來的現象，感應結束就離開了。如果存在這種來去，那就又不能真正地來去了。

不出也不入。

肇曰：寂靜地離去，平靜地到來，從幽暗中出去，進入黑暗中，誰能知道它的動靜呢？ 生曰：來就是出，去就是入。

一切言語的道路都斷絕了。

肇曰：本體斷絕了言語的途徑。 生曰：稍微總結一下，用六度無相作為佛陀，怎麼可以用言語來描述呢？

不是福田也不是非福田。

生曰：因為以無相為佛，所以能使人供養而得到福報，成為福田。如果真是這樣，那就成了有相了嗎？

不應供養也不是不應供養。

肇曰：無相的本體無法看到它的邊際，誰知道是福田還是非福田，是應該供養還是不應該供養呢？ 生曰：是福田就應該供養，不是福田就不應該供養。

不取也不捨。

肇曰：取了就失去了真性，捨棄了就違背了正道。 生曰：是福田就應該取，不是福田就應該捨棄。

不是有相也不是無相。

肇曰：寂靜空曠沒有形狀，不是有相。三十二...

【English Translation】 English version: Zhao said: It is not within the reach of the six senses (liuqing), how can it be shown to people with words? Sheng said: Show to those who should see, and speak to those who should hear. The Buddha originally had no showing and no speaking.

Neither giving nor being stingy, neither keeping precepts nor breaking them, neither being patient nor being angry, neither being diligent nor being lazy, neither being in samadhi nor being distracted, neither being wise nor being foolish.

Sheng said: Taking the Six Perfections (liudu) [Dāna (generosity, giving), Śīla (ethics, conduct), Kṣānti (patience, tolerance), Vīrya (energy, diligence), Dhyāna (meditation, concentration), and Prajñā (wisdom, insight)] as the essence, therefore, there can be responses as mentioned earlier. However, if there is a 'doer' who is perfecting, then it is not true perfection. Only when there is no distinction between the 'doer' and the 'done', then it is true perfection.

Neither being honest nor deceiving.

Zhao said: One cannot do good in a 'good' way, nor can one do evil in an 'evil' way. Sheng said: The Six Perfections take honesty as the path. However, if honesty has an 'honest one', then it is not true honesty. Only when there is no distinction between the 'honest' and the 'dishonest', then it is true honesty.

Neither coming nor going.

Sheng said: Since there is perfection and honesty, there should be a response of coming, and when the response ends, it goes. If there is such coming and going, then one cannot truly come and go.

Neither going out nor going in.

Zhao said: Silently departing, peacefully arriving, going out from the darkness, entering into the darkness, who knows its movement? Sheng said: Coming is going out, and going is going in.

All paths of language are cut off.

Zhao said: The essence cuts off the path of language. Sheng said: To summarize briefly, using the formlessness of the Six Perfections as the Buddha, how can it be described with words?

Neither a field of merit nor not a field of merit.

Sheng said: Because taking formlessness as the Buddha, it can enable people to make offerings and gain merit, becoming a field of merit (futian). If it is truly like this, then would it become having form?

Neither should be offered to nor should not be offered to.

Zhao said: The essence of formlessness cannot be seen at its boundary, who knows whether it is a field of merit or not a field of merit, whether it should be offered to or should not be offered to? Sheng said: If it is a field of merit, then it should be offered to; if it is not a field of merit, then it should not be offered to.

Neither taking nor abandoning.

Zhao said: Taking it, one loses the true nature; abandoning it, one goes against the right path. Sheng said: If it is a field of merit, then it should be taken; if it is not a field of merit, then it should be abandoned.

Neither having form nor being formless.

Zhao said: Silent and empty, without shape, it is not having form. Thirty-two...

---

非無相也。生曰。若是福田為福德人也。福德之人則有相祿矣。

同真際等法性。

生曰。無相便是之矣。謂佛為異故言同等。

不可稱不可量過諸稱量。

肇曰。無相之體。同真際。等法性。言所不能及。意所不能思。越圖度之境。過稱量之域。生曰。既同真際等法性。豈可以意而量之哉。過諸稱量者。言非所及之謂也。

非大非小。

肇曰。大包天地不可為小。細入無間不可為大。能大能小者。其唯無大小乎。生曰。言小則大包天地。言大則細入無間。

非見。

肇曰。非色故非見也。

非聞。

肇曰。非聲故非聞也。

非覺。

肇曰。非香味觸故。非三情所覺也。

非知。

肇曰。非法故非意所知也。生曰。非徒不可見聞覺知。亦無可作見聞覺知者矣。

離眾結縛。

肇曰。無漏之體絕結縛。生曰。既無見聞覺知。於何生結縛哉。

等諸智同眾生。

生曰。豈復容智出於群智。自異於眾生哉。

于諸法無分別。

肇曰。等實相之智。同眾生之性。渾然無際豈與法有別乎。生曰。於一切法。都無復分別情也。

一切無得無失無濁無惱。

肇曰。無得故無失。無清故無

【現代漢語翻譯】 現代漢語譯本 並非沒有形象（非無相也）。生曰：如果這是福田（指功德的來源），那麼就是為有福德的人準備的了。有福德的人自然會有相應的相貌和福祿（福德之人則有相祿矣）。

與真際（事物的真實本質）等同，與法性（宇宙的普遍規律）一致（同真際等法性）。

生曰：沒有形象就是這樣了。因為佛與衆不同，所以說『同』、『等』。

不可稱量，不可度量，超越一切稱量（不可稱不可量過諸稱量）。

肇曰：沒有形象的本體，與真際相同，與法性一致。言語無法企及，思想無法思及，超越了圖度的境界，超過了稱量的範圍。生曰：既然與真際相同，與法性一致，怎麼可以用意識去衡量呢？『過諸稱量』，是說言語無法企及。

非大非小。

肇曰：大到能包容天地，不能說是小；細到能進入沒有間隙的地方，不能說是大。能大能小，大概就是沒有大小吧。生曰：說小，卻能包容天地；說大，卻能細入無間。

非見。

肇曰：因為不是色，所以不能被看見。

非聞。

肇曰：因為不是聲，所以不能被聽見。

非覺。

肇曰：因為不是香味觸，所以不是三種感覺所能覺察的。

非知。

肇曰：因為不是法，所以不是意識所能知道的。生曰：不只是不能被看見、聽見、覺察、知道，也沒有什麼能去進行看見、聽見、覺察、知道的活動了。

脫離一切煩惱的束縛（離眾結縛）。

肇曰：沒有煩惱的本體，斷絕了束縛。生曰：既然沒有見聞覺知，又從哪裡產生煩惱的束縛呢？

與一切智慧等同，與眾生相同（等諸智同眾生）。

生曰：難道還能容許智慧超出其他智慧，自己與眾生不同嗎？

對於一切法沒有分別（于諸法無分別）。

肇曰：與實相（事物的真實面貌）的智慧等同，與眾生的本性相同，渾然一體沒有邊際，怎麼會與法有所區別呢？生曰：對於一切法，都沒有分別的情感了。

一切都沒有得到，沒有失去，沒有污濁，沒有煩惱（一切無得無失無濁無惱）。

肇曰：沒有得到，所以沒有失去；沒有清凈，所以沒有

【English Translation】 English version It is not without form (非無相也). Sheng said: If this is a field of merit (福田, field of merit), then it is for people with merit and virtue. People with merit and virtue will naturally have corresponding appearances and blessings (福德之人則有相祿矣).

Identical with the true reality (真際, true reality), equal to the Dharma-nature (法性, Dharma-nature) (同真際等法性).

Sheng said: Being without form is just like that. Because the Buddha is different, it is said to be 'identical' and 'equal'.

Cannot be named, cannot be measured, surpassing all measurements (不可稱不可量過諸稱量).

Zhao said: The substance of no-form is identical with true reality and equal to Dharma-nature. Words cannot reach it, thoughts cannot conceive it, surpassing the realm of planning and measuring, exceeding the domain of weighing. Sheng said: Since it is identical with true reality and equal to Dharma-nature, how can it be measured by consciousness? 'Surpassing all measurements' means that words cannot reach it.

Neither large nor small (非大非小).

Zhao said: So large that it encompasses heaven and earth, it cannot be called small; so fine that it enters where there is no space, it cannot be called large. Able to be large and able to be small, it is probably without size. Sheng said: Speaking of smallness, it encompasses heaven and earth; speaking of largeness, it enters where there is no space.

Not seen (非見).

Zhao said: Because it is not form, it is not seen.

Not heard (非聞).

Zhao said: Because it is not sound, it is not heard.

Not felt (非覺).

Zhao said: Because it is not smell, taste, or touch, it is not felt by the three senses.

Not known (非知).

Zhao said: Because it is not a dharma, it is not known by the mind. Sheng said: Not only can it not be seen, heard, felt, or known, but there is also nothing that can perform the activities of seeing, hearing, feeling, or knowing.

Free from all bonds of attachment (離眾結縛).

Zhao said: The substance without outflows is free from bonds. Sheng said: Since there is no seeing, hearing, feeling, or knowing, where do the bonds of attachment arise from?

Equal to all wisdom, the same as all beings (等諸智同眾生).

Sheng said: Can it be that wisdom exceeds all other wisdom, and is different from all beings?

Without discrimination towards all dharmas (于諸法無分別).

Zhao said: Equal to the wisdom of true reality (實相, true reality), the same as the nature of all beings, completely integrated without boundaries, how can it be different from dharmas? Sheng said: Towards all dharmas, there are no discriminating emotions.

Everything is without gain, without loss, without turbidity, without affliction (一切無得無失無濁無惱).

Zhao said: Without gain, therefore without loss; without purity, therefore without

---

濁。事外之體何可惱哉。生曰。有失為濁。既濁成惱也。自此以下明佛無相理中無之也。

無作無起。

生曰。有濁有惱。便是作起後身。

無生無滅。

肇曰。法身無為。絕於施造。孰能作之。令起生之使滅乎。生曰。既作起後身。則有生滅者矣。

無畏無憂無喜無厭。

生曰。若有生滅是可畏法也。便欣生而憂滅矣。憂欣無已故可厭也。

無已有無當有無今有。

肇曰。法身無寄絕三世之有。三災不能為其患。始終無以化其體。恬淡寂泊無為無數豈容憂畏喜厭于其間哉。生曰。既無憂欣。不復受諸有也。

不可以一切言說分別顯示。

生曰。都結之也。

世尊如來身為若此作如是觀。

肇曰。窮言盡智莫能顯示。來觀之旨為若是者也。

以斯觀者名為正觀若他觀者名為邪觀爾時舍利弗問維摩詰汝於何沒而來生此。

什曰。見其神德奇絕。來處必尊。故問其所從也。維摩恐人存沒生。故下反問以明無沒生。亦云或有謂維摩生分未盡。故問其沒生。下答不盡善不長惡。明生分盡也。不直答者。一欲屈聲聞。二不欲自顯所從之美也。肇曰。上云如自觀身實相。實相無生。而今現有生。將成其自觀之義。故以沒生問之也。

【現代漢語翻譯】 現代漢語譯本 『濁』（不清凈）。事外的本體怎麼會被煩惱呢？生曰：『有失』（失去本性）就是『濁』。既然不清凈就成了煩惱。從這裡以下說明佛的無相之理中沒有『有』。

『無作無起』。

生曰：有不清凈有煩惱，便是造作生起後身。

『無生無滅』。

肇曰：法身無為，超越了施造，誰能造作它，使它生起，使它滅亡呢？生曰：既然造作生起後身，那麼就有生滅了。

『無畏無憂無喜無厭』。

生曰：若有生滅，就是可畏懼的法。便會欣喜于生，憂慮于滅。憂慮和欣喜沒有止境，所以令人厭倦。

『無已有無當有無今有』。

肇曰：法身沒有寄託，超越了過去、未來、現在的『有』。三災不能成為它的禍患，始終無法改變它的本體。恬淡寂靜，無為無數，哪裡容得下憂愁、畏懼、喜悅、厭倦在其中呢？生曰：既然沒有憂愁和欣喜，就不再承受各種『有』了。

『不可以一切言說分別顯示』。

生曰：這是總結。

『世尊如來身為若此作如是觀』。

肇曰：用盡言語和智慧都不能顯示，如來觀的旨意就是這樣。

『以斯觀者名為正觀若他觀者名為邪觀爾時舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問維摩詰（Vimalakīrti，一位著名的在家菩薩）汝於何沒而來生此』。

什曰：見他神德奇特絕倫，來處必定尊貴，所以問他從哪裡來。維摩詰恐怕人們執著于『沒』（死亡）和『生』，所以用下面的反問來表明沒有『沒』和『生』。也有人說，或許有人認為維摩詰的壽命還沒有盡，所以問他從哪裡死亡又從哪裡出生。下面的回答『不盡善不長惡』，表明他的壽命已經盡了。不直接回答的原因：一是想要折服聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子），二是不想顯揚自己所來的地方的美好。肇曰：上面說『如自觀身實相』，實相沒有生，而現在卻有生，將要成就他『自觀』的意義，所以用『沒生』來問他。

【English Translation】 English version 'Turbidity' (impurity). How can the essence beyond worldly affairs be troubled? Sheng said: 'Loss' (losing one's original nature) is 'turbidity'. Since it is impure, it becomes trouble. From here onwards, it explains that in the Buddha's principle of non-form, there is no 'existence'.

'No action, no arising'.

Sheng said: Having turbidity and trouble means creating and arising a subsequent body.

'No birth, no death'.

Zhao said: The Dharmakāya (法身, Dharma Body) is non-active, beyond creation. Who can create it, cause it to arise, and cause it to cease? Sheng said: Since a subsequent body is created and arises, then there is birth and death.

'No fear, no worry, no joy, no weariness'.

Sheng said: If there is birth and death, it is a fearful dharma (法, law/teaching). Then one would rejoice in birth and worry about death. Worry and joy are endless, so it is wearying.

'No past existence, no future existence, no present existence'.

Zhao said: The Dharmakāya has no dependence, transcending the 'existence' of the three times (past, present, future). The three calamities cannot be its affliction, and ultimately nothing can transform its essence. Tranquil and silent, non-active and countless, how can worry, fear, joy, and weariness be contained within it? Sheng said: Since there is no worry or joy, one no longer receives various 'existences'.

'Cannot be displayed or distinguished by any speech or explanation'.

Sheng said: This is a conclusion.

'The World-Honored One, the Tathāgata (如來, Thus Come One), views his body as such'.

Zhao said: Exhausting words and wisdom cannot display it; the purpose of the Tathāgata's view is like this.

'One who views in this way is called a correct view; one who views in other ways is called a wrong view. At that time, Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) asked Vimalakīrti (維摩詰, a famous lay bodhisattva): 'Where did you die and come to be born here?'

Shi said: Seeing his extraordinary and unparalleled spiritual virtue, his origin must be noble, so he asked where he came from. Vimalakīrti feared that people would cling to 'death' and 'birth', so he used the following counter-question to show that there is no 'death' and 'birth'. Some also say that perhaps some people thought that Vimalakīrti's lifespan had not yet ended, so they asked where he died and where he was born. The following answer, 'not exhausting goodness, not increasing evil', shows that his lifespan has ended. The reasons for not answering directly are: first, to subdue the Śrāvakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings); second, not to reveal the beauty of his origin. Zhao said: The above says 'like observing the true nature of one's own body', the true nature has no birth, but now there is birth, which will fulfill the meaning of his 'self-observation', so he asked him about 'death and birth'.

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維摩詰言汝所得法有沒生乎。

肇曰。逆問其所得。以證無沒生也。所得法即無為無相法也。三乘皆以無相得果也。

舍利弗言無沒生也若諸法無沒生相云何問言汝於何沒而來生此。

肇曰。以己所得。可知法相。復問奚為。

于意云何譬如幻師幻作男女寧沒生耶舍利弗言無沒生也汝豈不聞佛說諸法如幻相乎答曰如是若一切法如幻相者云何問言汝於何沒而來生此。

肇曰。生猶化存死猶化往。物無不爾。獨問何為。

舍利弗沒者為虛誑法壞敗之相生者為虛誑法相續之相。

肇曰。先定沒生之相也。生曰。是生死之理。而不實也。

菩薩雖沒不盡善本雖生不長諸惡。

什曰。凡夫死時起惡滅善。既生則眾惡增長。菩薩則不然。複次凡夫善本盡故。命終長顛倒噁心。然後受生。菩薩則不然。法化清凈。隨意所之故無此一患。無此一患則雖跡有去來。而非沒生之謂也。上先以性空。明無沒生。今以法化自在。明無沒生。求之二門。則沒生無寄。而問沒生失之遠矣。肇曰。善惡者皆是虛誑相續之相。敗壞法耳。然凡夫生則長惡。沒則盡善。菩薩生則長善。沒則盡惡。沒生雖同長盡不一。然俱是虛誑敗壞之相。何異幻化耶。生曰。生死尚不實。不應致問。況都無之耶

【現代漢語翻譯】 現代漢語譯本 維摩詰（Vimalakirti，一位在家菩薩的名字）問舍利弗（Sariputra，佛陀的十大弟子之一）說：『你所證悟的法，有消逝和產生嗎？』

肇法師（僧肇，一位佛教哲學家）說：『反過來問他所證悟的，是爲了證明沒有消逝和產生。所證悟的法，就是無為無相之法。三乘（聲聞乘、緣覺乘、菩薩乘）都是通過無相而證得果位的。』

舍利弗說：『沒有消逝和產生。如果諸法沒有消逝和產生的相狀，為什麼還要問我從哪裡消逝而來，又在哪裡產生呢？』

肇法師說：『通過自己所證悟的，可以了解法的相狀。再問這些又有什麼意義呢？』

『你認為怎麼樣？譬如幻術師變幻出男女，他們有消逝和產生嗎？』舍利弗說：『沒有消逝和產生。』『你難道沒有聽佛說過諸法如幻相嗎？』回答說：『是的。』『如果一切法都如幻相，為什麼還要問我從哪裡消逝而來，又在哪裡產生呢？』

肇法師說：『生猶如幻化存在，死猶如幻化消失。萬物沒有不是這樣的，唯獨問我，又有什麼意義呢？』

舍利弗認為，消逝是虛妄不實的法，是壞敗的相狀；產生是虛妄不實的法，是相續的相狀。

肇法師說：『這是先確定了消逝和產生的相狀。』生法師（竺道生，一位佛教思想家）說：『這是生死的道理，但不是真實的。』

菩薩即使消逝，也不會耗盡善的根本；即使產生，也不會增長各種惡行。

鳩摩羅什（Kumarajiva，一位偉大的佛經翻譯家）說：『凡夫死的時候，惡業生起，善業消滅；既然產生，那麼各種惡業就會增長。菩薩則不是這樣。』又說：『凡夫的善的根本耗盡，所以命終之後，增長顛倒的噁心，然後受生。菩薩則不是這樣，他們的法化清凈，隨心所欲地前往，所以沒有這種憂患。沒有這種憂患，那麼即使在跡象上有去有來，也不是消逝和產生的意思。』上面先用性空，說明沒有消逝和產生；現在用法化自在，說明沒有消逝和產生。從這兩個方面來探求，那麼消逝和產生就沒有寄託之處，而問消逝和產生就大錯特錯了。 肇法師說：『善惡都是虛妄不實的相續之相，是敗壞的法。然而凡夫產生就增長惡業，消逝就耗盡善業；菩薩產生就增長善業，消逝就耗盡惡業。消逝和產生雖然相同，但增長和耗盡卻不一樣。然而都是虛妄敗壞的相狀，和幻化有什麼區別呢？』生法師說：『生死尚且不是真實的，不應該提出這樣的問題，更何況是根本沒有呢？』

English version Vimalakirti (Vimalakirti, the name of a lay Bodhisattva) asked Sariputra (Sariputra, one of the Buddha's ten great disciples): 'Does the Dharma you have attained have extinction and arising?'

Master Zhao (Sengzhao, a Buddhist philosopher) said: 'Asking him in reverse about what he has attained is to prove that there is no extinction and arising. The Dharma attained is the unconditioned and formless Dharma. The Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) all attain fruition through formlessness.'

Sariputra said: 'There is no extinction and arising. If all dharmas have no characteristics of extinction and arising, why ask me where I have extinguished from and where I have arisen?'

Master Zhao said: 'Through what one has attained, one can understand the characteristics of dharmas. What is the meaning of asking these questions again?'

'What do you think? For example, if a magician conjures up men and women, do they have extinction and arising?' Sariputra said: 'There is no extinction and arising.' 'Have you not heard the Buddha say that all dharmas are like illusions?' He replied: 'Yes.' 'If all dharmas are like illusions, why ask me where I have extinguished from and where I have arisen?'

Master Zhao said: 'Birth is like the existence of transformation, death is like the disappearance of transformation. Everything is like this. What is the meaning of asking me alone?'

Sariputra believes that extinction is a false and unreal dharma, a characteristic of decay and ruin; arising is a false and unreal dharma, a characteristic of continuity.

Master Zhao said: 'This is to first determine the characteristics of extinction and arising.' Master Sheng (Zhu Daosheng, a Buddhist thinker) said: 'This is the principle of birth and death, but it is not real.'

Even if a Bodhisattva extinguishes, they will not exhaust the roots of goodness; even if they arise, they will not increase various evils.

Kumarajiva (Kumarajiva, a great Buddhist scripture translator) said: 'When ordinary people die, evil arises and good disappears; since they arise, then various evils will increase. Bodhisattvas are not like this.' He also said: 'The roots of goodness of ordinary people are exhausted, so after death, they increase inverted evil thoughts, and then receive rebirth. Bodhisattvas are not like this, their Dharma transformation is pure, they go wherever they want, so there is no such worry. Without this worry, then even if there are comings and goings in the traces, it is not the meaning of extinction and arising.' The above first uses emptiness of nature to explain that there is no extinction and arising; now it uses the freedom of Dharma transformation to explain that there is no extinction and arising. Seeking from these two aspects, then extinction and arising have no place to rely on, and asking about extinction and arising is far from the mark. Master Zhao said: 'Good and evil are all false and unreal characteristics of continuity, they are decaying dharmas. However, ordinary people increase evil when they arise, and exhaust good when they extinguish; Bodhisattvas increase good when they arise, and exhaust evil when they extinguish. Although extinction and arising are the same, increase and exhaustion are different. However, they are all false and decaying characteristics, what is the difference from illusion?' Master Sheng said: 'Birth and death are not even real, one should not ask such questions, let alone if there is nothing at all?'

【English Translation】 Vimalakirti said: 'Does the Dharma you have attained have extinction and arising?'

Zhao said: 'Asking him in reverse about what he has attained is to prove that there is no extinction and arising. The Dharma attained is the unconditioned and formless Dharma. The Three Vehicles all attain fruition through formlessness.'

Sariputra said: 'There is no extinction and arising. If all dharmas have no characteristics of extinction and arising, why ask me where I have extinguished from and where I have arisen?'

Zhao said: 'Through what one has attained, one can understand the characteristics of dharmas. What is the meaning of asking these questions again?'

'What do you think? For example, if a magician conjures up men and women, do they have extinction and arising?' Sariputra said: 'There is no extinction and arising.' 'Have you not heard the Buddha say that all dharmas are like illusions?' He replied: 'Yes.' 'If all dharmas are like illusions, why ask me where I have extinguished from and where I have arisen?'

Zhao said: 'Birth is like the existence of transformation, death is like the disappearance of transformation. Everything is like this. What is the meaning of asking me alone?'

Sariputra believes that extinction is a false and unreal dharma, a characteristic of decay and ruin; arising is a false and unreal dharma, a characteristic of continuity.

Zhao said: 'This is to first determine the characteristics of extinction and arising.' Sheng said: 'This is the principle of birth and death, but it is not real.'

Even if a Bodhisattva extinguishes, they will not exhaust the roots of goodness; even if they arise, they will not increase various evils.

Shi said: 'When ordinary people die, evil arises and good disappears; since they arise, then various evils will increase. Bodhisattvas are not like this.' He also said: 'The roots of goodness of ordinary people are exhausted, so after death, they increase inverted evil thoughts, and then receive rebirth. Bodhisattvas are not like this, their Dharma transformation is pure, they go wherever they want, so there is no such worry. Without this worry, then even if there are comings and goings in the traces, it is not the meaning of extinction and arising.' The above first uses emptiness of nature to explain that there is no extinction and arising; now it uses the freedom of Dharma transformation to explain that there is no extinction and arising. Seeking from these two aspects, then extinction and arising have no place to rely on, and asking about extinction and arising is far from the mark. Zhao said: 'Good and evil are all false and unreal characteristics of continuity, they are decaying dharmas. However, ordinary people increase evil when they arise, and exhaust good when they extinguish; Bodhisattvas increase good when they arise, and exhaust evil when they extinguish. Although extinction and arising are the same, increase and exhaustion are different. However, they are all false and decaying characteristics, what is the difference from illusion?' Sheng said: 'Birth and death are not even real, one should not ask such questions, let alone if there is nothing at all?'

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。生死沒者。福德盡故也。生者必長諸惡也。

是時佛告舍利弗有國名妙喜佛號無動是維摩詰于彼國沒而來生此。

肇曰。上答無生此出生處。應物而唱未始無益。

舍利弗言未曾有也世尊是人乃能捨清凈土而來樂此多怒害處。

肇曰。此土方于余國。怒害最多。

維摩詰語舍利弗。于意云何。日光出時與冥合乎。答曰。不也。日光出時則無眾冥。維摩詰言。夫日何故行閻浮提。答曰。欲以明照為之除冥。維摩詰言。菩薩如是。雖生不凈佛土。為化眾生不與愚闇而共合也。但滅眾生煩惱闇耳。是時大眾渴仰欲見妙喜世界無動如來及其菩薩聲聞之眾。佛知一切眾會所念。告維摩詰言。善男子。為此眾會現妙喜國無動如來及諸菩薩聲聞之眾。眾皆欲見。

什曰。為下欲修凈國及往生者。現其剎也。不遙現而接來者。將顯維摩神力故也。即事則情悅而悟深故。舉令現此事耳。肇曰。既睹大眾渴仰之情。將顯凈名不思議德。故告令現本國。

於是維摩詰心念吾當不起于座接妙喜國鐵圍山川溪谷江河大海泉源須彌諸山及日月星宿天龍鬼神梵天等宮並諸菩薩聲聞之眾城邑聚落男女大小乃至無動如來。

肇曰。屈尊為難。故言乃至。

及菩提樹諸妙蓮華能於十方作佛事者。

【現代漢語翻譯】 現代漢語譯本：生死消逝的原因，是由於福德耗盡。而生存，必然會滋長各種罪惡。

這時，佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：『有一個國家名叫妙喜（Abhirati），佛號無動（Akshobhya），這位維摩詰（Vimalakirti）就是從那個國家逝世后，來到這裡出生的。』

肇法師（僧肇）說：『上面回答了無生，這裡說明了出生的處所。應機說法，沒有不帶來利益的。』

舍利弗說：『真是前所未有啊，世尊！這個人竟然能夠捨棄清凈的佛土，而喜歡來到這充滿憤怒和傷害的地方。』

肇法師說：『這個娑婆世界（Sahā）相比其他國土，憤怒和傷害最多。』

維摩詰對舍利弗說：『你認為怎麼樣？日光出現的時候，會與黑暗混合嗎？』舍利弗回答說：『不會的。日光出現的時候，就沒有黑暗了。』維摩詰說：『那麼，太陽為什麼要在閻浮提（Jambudvipa，我們所居住的這個世界）執行呢？』舍利弗回答說：『爲了用光明照耀，為它消除黑暗。』維摩詰說：『菩薩也是這樣，雖然生在不清凈的佛土，爲了教化眾生，不與愚昧黑暗同流合污，只是爲了滅除眾生的煩惱黑暗罷了。』這時，大眾渴望仰慕，想要見到妙喜世界（Abhirati）的無動如來（Akshobhya-tathāgata），以及那裡的菩薩和聲聞大眾。佛知道所有與會大眾的心中所想，告訴維摩詰說：『善男子，爲了這些大眾，顯現妙喜國（Abhirati）的無動如來（Akshobhya-tathāgata）以及諸位菩薩和聲聞大眾吧。大家都想見他們。』

鳩摩羅什（Kumārajīva）說：『爲了下面想要修習清凈國土以及往生的人，顯現那個佛土。不遙遠地顯現而接引他們前來，是爲了彰顯維摩詰（Vimalakirti）的神力。即時見到這件事，那麼情感愉悅而領悟深刻，所以舉出這件事讓他顯現。』肇法師說：『既然看到大眾渴望仰慕的心情，將要彰顯維摩詰（Vimalakirti）不可思議的功德，所以告訴他顯現自己的本國。』

於是，維摩詰心想：我應當不起身離開座位，就接引妙喜國（Abhirati）的鐵圍山（Chakravāda，圍繞世界的山）、山川、溪谷、江河、大海、泉源、須彌山（Sumeru，佛教宇宙觀中的中心山）等諸山，以及日月星宿、天龍鬼神、梵天（Brahmā，色界天的天主）等宮殿，還有諸位菩薩、聲聞大眾、城邑聚落、男女老少，乃至無動如來（Akshobhya-tathāgata）。

肇法師說：『屈尊降貴是為難事，所以說乃至。』

以及菩提樹（Bodhi tree，釋迦摩尼成道之樹）、各種美妙的蓮花，這些都能在十方世界做佛事。

【English Translation】 English version: The reason for the extinction of birth and death is the exhaustion of merit and virtue. And existence inevitably leads to the growth of all evils.

At that time, the Buddha told Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom): 'There is a country named Abhirati (妙喜), and the Buddha there is named Akshobhya (無動). This Vimalakirti (維摩詰) passed away from that country and was born here.'

Master Zhao (僧肇) said: 'The above answers about non-birth, and here it explains the place of birth. Speaking according to the occasion, there is no lack of benefit.'

Shariputra said: 'It is truly unprecedented, O World Honored One! This person is able to abandon a pure land and delight in coming to this place full of anger and harm.'

Master Zhao said: 'This Saha world (娑婆) has the most anger and harm compared to other lands.'

Vimalakirti said to Shariputra: 'What do you think? When the sunlight appears, does it mix with darkness?' Shariputra replied: 'No. When the sunlight appears, there is no darkness.' Vimalakirti said: 'Then why does the sun travel in Jambudvipa (閻浮提, the world we live in)?' Shariputra replied: 'To illuminate with light and remove darkness.' Vimalakirti said: 'Bodhisattvas are like this. Although born in an impure Buddha-land, in order to transform sentient beings, they do not associate with ignorance and darkness, but only eliminate the darkness of sentient beings' afflictions.' At that time, the assembly yearned to see the Akshobhya-tathāgata (無動如來) of the Abhirati world (妙喜), as well as the bodhisattvas and shravakas there. Knowing the thoughts of all those present, the Buddha told Vimalakirti: 'Good man, for the sake of this assembly, manifest the Akshobhya-tathāgata (無動如來) of the Abhirati country (妙喜), as well as the bodhisattvas and shravakas. Everyone wants to see them.'

Kumārajīva (鳩摩羅什) said: 'For those who wish to cultivate a pure land and be reborn there, he manifests that Buddha-land. He does not manifest it from afar but brings them here, in order to demonstrate the spiritual power of Vimalakirti (維摩詰). Seeing this event immediately, emotions are joyful and understanding is profound, so he brings up this matter for him to manifest.' Master Zhao said: 'Since he saw the assembly's yearning, he will manifest the inconceivable virtues of Vimalakirti (維摩詰), so he told him to manifest his own country.'

Then, Vimalakirti thought: I should not rise from my seat, but receive the Iron Mountains (Chakravāda, 鐵圍山, mountains surrounding the world), mountains, rivers, streams, rivers, seas, springs, Mount Sumeru (Sumeru, 須彌山, the central mountain in Buddhist cosmology), and other mountains of the Abhirati country (妙喜), as well as the sun, moon, stars, dragons, ghosts, gods, Brahma (梵天, the lord of the Form Realm heavens) palaces, and the bodhisattvas, shravakas, cities, villages, men, women, old and young, and even the Akshobhya-tathāgata (無動如來).

Master Zhao said: 'To condescend is difficult, so he says even.'

And the Bodhi tree (菩提樹, the tree under which Shakyamuni attained enlightenment), all kinds of wonderful lotus flowers, which can perform Buddha-deeds in the ten directions.

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什曰。華上或現化佛。或放光明。及說法種種變現。發悟眾生也。肇曰。彼菩提樹。及妙蓮華皆能放光明。於十方作佛事。及華上化佛菩薩。亦於十方作佛事。皆通取來也。

三道寶階從閻浮提至忉利天以此寶階諸天來下悉為禮敬無動如來聽受經法。

肇曰。欲天報通。足能凌虛然彼土以寶階嚴飾為遊戲之路。故同以往反也。

閻浮提人亦登其階上升忉利見彼諸天。

肇曰。嚴凈之土福慶所集。人天之報相殊。未幾。故同路往反有交遊之歡娛也。

妙喜世界成就如是無量功德上至阿迦膩吒天下至水際以右手斷取如陶家輪。

什曰。梵本云如斷泥。今言如陶家輪。明就中央斷取如陶家輪。下不著地。四邊相絕也。

入此世界猶持華鬘示一切眾作是念已入於三昧現神通力。

肇曰。重為輕根。靜為躁君。非三昧之力。無以運神足之勛。

以其右手斷取妙喜世界。

什曰。斷取明不盡來。

置於此土彼得神通菩薩及聲聞眾並余天人俱發聲言唯然世尊誰取我去愿見救護。

肇曰。大通菩薩逆見變瑞。為眾而問其餘天人未了。而問。恐畏未盡。故求救護。

無動佛言。非我所為。是維摩詰神力所作。其餘未得神通者不覺不知己之所往

【現代漢語翻譯】 現代漢語譯本：

什（鳩摩羅什）說：『在蓮花上或者顯現化身佛，或者放出光明，以及種種說法的變化顯現，啓發覺悟眾生。』肇（僧肇）說：『那菩提樹，以及美妙的蓮花都能放出光明，在十方世界做佛事。以及蓮花上化現的佛和菩薩，也在十方世界做佛事，都普遍地接引眾生。』 三道寶階從閻浮提（Jambudvipa，我們所居住的娑婆世界）通到忉利天（Trayastrimsa，欲界六天之一）。憑藉這寶階，諸天下來，都禮敬無動如來（Akshobhya Buddha），聽受經法。 肇（僧肇）說：『欲界天的果報有神通，足以凌空飛行，然而忉利天以寶階莊嚴修飾，作為遊戲的道路，所以（諸天）一同經由寶階往返。』 閻浮提（Jambudvipa，我們所居住的娑婆世界）的人也登上寶階，上升到忉利天（Trayastrimsa，欲界六天之一），見到那些天人。 肇（僧肇）說：『莊嚴清凈的佛土，是福慶聚集的地方。人與天的果報不同，相差不遠，所以在同一道路上往返，有互相交往的歡樂。』 妙喜世界（Abhirati，無動如來佛的凈土）成就如此無量的功德，上至阿迦膩吒天（Akanistha，色界頂天），下至水際，（維摩詰）以右手擷取妙喜世界，如同陶工轉動陶輪一般。 什（鳩摩羅什）說：『梵文字說如同截斷泥土，現在說如同陶工的陶輪，說明是從中央擷取，如同陶工的陶輪，下面不著地，四邊相互隔絕。』 進入這個世界，猶如手持花鬘向一切大眾展示，（維摩詰）這樣想之後，進入三昧，顯現神通力。 肇（僧肇）說：『重是輕的根本，靜是躁的主宰。沒有三昧的力量，無法成就運用神通的功勛。』 （維摩詰）用他的右手擷取妙喜世界（Abhirati，無動如來佛的凈土）。 什（鳩摩羅什）說：『擷取說明不是完全取來。』 （維摩詰）將妙喜世界放置於此土，那些得到神通的菩薩以及聲聞眾，還有其餘的天人，都發出聲音說：『是的，世尊！是誰把我們取走？愿見救護！』 肇（僧肇）說：『大通菩薩逆見這種變異的祥瑞，所以為大眾而問。其餘的天人還不明白，所以發問，恐怕畏懼還沒有消除，所以請求救護。』 無動佛（Akshobhya Buddha）說：『不是我所為，是維摩詰（Vimalakirti）的神力所作。』其餘沒有得到神通的人，不覺察不知道自己到了哪裡。

【English Translation】 English version:

Shí (Kumārajīva) said: 'On the lotus, either a manifested Buddha appears, or light is emitted, along with various transformations of Dharma teachings, enlightening sentient beings.' Zhào (Sengzhao) said: 'That Bodhi tree and the wonderful lotus flowers can emit light, performing Buddha-deeds in the ten directions. Also, the Buddhas and Bodhisattvas manifested on the lotus flowers perform Buddha-deeds in the ten directions, universally guiding sentient beings.' The three jeweled stairways extend from Jambudvipa (the world we live in, also known as Saha World) to Trayastrimsa Heaven (one of the six heavens of desire realm). By means of these jeweled stairways, the devas descend, all paying homage to Akshobhya Buddha, listening to and receiving the Dharma. Zhào (Sengzhao) said: 'The devas of the desire realm have the power of spiritual penetration, sufficient to fly in the sky. However, Trayastrimsa Heaven is adorned with jeweled stairways as a path for recreation, so (the devas) together travel back and forth via the jeweled stairways.' The people of Jambudvipa (the world we live in, also known as Saha World) also ascend the stairways, rising to Trayastrimsa Heaven (one of the six heavens of desire realm), seeing those devas. Zhào (Sengzhao) said: 'The adorned and pure Buddha-lands are where blessings and auspiciousness gather. The rewards of humans and devas are different, not far apart, so they travel back and forth on the same road, having the joy of mutual interaction.' The Abhirati World (the pure land of Akshobhya Buddha) is accomplished with such immeasurable merits, reaching up to Akanistha Heaven (the highest heaven of the form realm) and down to the edge of the waters. (Vimalakirti) with his right hand cuts off the Abhirati World, like a potter turning a potter's wheel. Shí (Kumārajīva) said: 'The Sanskrit text says it is like cutting off mud. Now it is said to be like a potter's wheel, indicating that it is cut off from the center, like a potter's wheel, not touching the ground below, and the four sides are mutually separated.' Entering this world is like holding a garland of flowers to show to all the assembly. (Vimalakirti), after thinking this way, enters samadhi, manifesting spiritual powers. Zhào (Sengzhao) said: 'Heaviness is the root of lightness, stillness is the master of agitation. Without the power of samadhi, there is no way to accomplish the merits of employing spiritual powers.' (Vimalakirti) uses his right hand to cut off the Abhirati World (the pure land of Akshobhya Buddha). Shí (Kumārajīva) said: 'Cutting off indicates that it is not completely taken away.' (Vimalakirti) places the Abhirati World in this land. Those Bodhisattvas who have attained spiritual powers, as well as the Shravakas and the remaining devas, all utter the sound: 'Yes, World Honored One! Who has taken us away? We wish to see rescue and protection!' Zhào (Sengzhao) said: 'The Great Penetration Bodhisattva foresees this unusual auspicious sign, so he asks on behalf of the assembly. The remaining devas do not yet understand, so they ask, fearing that the fear has not yet been eliminated, so they seek rescue and protection.' Akshobhya Buddha said: 'It is not done by me, it is done by the spiritual power of Vimalakirti.' The others who have not attained spiritual powers do not perceive or know where they have gone.

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妙喜世界。雖入此土而不增減。於是世界亦不迫隘如本無異。爾時釋迦牟尼佛告諸大眾。汝等且觀妙喜世界無動如來其國嚴飾菩薩行凈弟子清白。皆曰唯然已見。佛言。若菩薩欲得如是清凈佛土。當學無動如來所行之道。

肇曰。登高必由其本。求果必尋其因。

現此妙喜國時娑婆世界十四那由他人。

肇曰。十萬為一那由他也。

發阿耨多羅三藐三菩提心皆愿生於妙喜佛土釋迦牟尼佛即記之曰當生彼國時妙喜世界於此國土所應饒益其事訖已還複本處舉眾皆見佛告舍利弗汝見此妙喜世界及無動佛不。

肇曰。將因舍利弗明聖集難遇經道難聞。故別問汝見不。

唯然已見世尊愿使一切眾生得清凈土如無動佛獲神通力如維摩詰。

肇曰。因其所見而生愿也。

世尊我等快得善利得見是人親近供養。

肇曰。自慶之辭。

其諸眾生若今現在若佛滅后聞此經者亦得善利況復聞已信解受持讀誦解說如法修行若有手得是經典者便為已得法寶之藏。

肇曰。手得經卷。雖未誦持。如人已得寶藏未得用耳。上直以聞通況。今別結其德品其升降也。

若有讀誦解釋其義。如說修行。則為諸佛之所護念。

肇曰。行應于內。護念于外理會冥感。自然之數

【現代漢語翻譯】 現代漢語譯本 妙喜世界（Abhirati）：即使進入這個娑婆世界（Saha world），也不會增加或減少。這個世界也不會因此變得擁擠狹窄，一切如常。當時，釋迦牟尼佛（Sakyamuni Buddha）告訴大眾：『你們看看妙喜世界（Abhirati）的無動如來（Akshobhya Buddha），他的國土莊嚴，菩薩們修行清凈，弟子們純潔無染。』大家都回答說：『是的，我們已經看到了。』佛說：『如果菩薩想要得到這樣清凈的佛土，應當學習無動如來（Akshobhya Buddha）所修行的道路。』 肇曰：登高必定要從根本開始，求得果實必定要尋找原因。 顯現這個妙喜國（Abhirati）時，娑婆世界（Saha world）有十四那由他（nayuta）人。 肇曰：十萬為一那由他（nayuta）。 他們都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta），希望往生到妙喜佛土（Abhirati）。釋迦牟尼佛（Sakyamuni Buddha）就為他們授記說：『你們應當往生到那個佛國。』當時，妙喜世界（Abhirati）在這個國土所應做的饒益之事已經完畢，就返回到原來的地方。大眾都看到了。佛告訴舍利弗（Sariputra）：『你看到這個妙喜世界（Abhirati）和無動佛（Akshobhya Buddha）了嗎？』 肇曰：因為舍利弗（Sariputra）能夠明白聖賢聚集的機緣難得，佛經的道理難以聽聞，所以特別問他是否見到。 舍利弗（Sariputra）回答說：『是的，我已經看到了，世尊。』我希望一切眾生都能得到像無動佛（Akshobhya Buddha）那樣清凈的佛土，獲得像維摩詰（Vimalakirti）那樣神通的力量。 肇曰：因為他所見到的景象而生起了願望。 世尊，我們真是太幸運了，能夠見到這樣的人，親近供養。 肇曰：這是自我慶幸的言辭。 那些眾生，無論是現在還是佛滅度之後，聽到這部經的人，也能得到善利，更何況是聽了之後能夠信解、受持、讀誦、解說、如法修行的人。如果有人能夠得到這部經典，就等於已經得到了法寶的寶藏。 肇曰：手中得到經卷，即使還沒有誦讀受持，就像人已經得到了寶藏，但還沒有使用。上面只是用聽聞來類比，現在特別總結它的功德，說明其功德的提升。 如果有人讀誦、解釋這部經的意義，並且按照所說的去修行，那麼就會得到諸佛的護念。 肇曰：修行應在內心，護念則在外在，這是理性的契合和冥冥中的感應，是自然而然的規律。

【English Translation】 English version Abhirati: Even if it enters this Saha world, it will not increase or decrease. This world will also not become crowded or narrow as a result, remaining as it originally was. At that time, Sakyamuni Buddha told the assembly: 'You should observe the Abhirati world and Akshobhya Buddha, whose land is adorned, whose Bodhisattvas practice purely, and whose disciples are pure and unblemished.' Everyone replied: 'Yes, we have seen it.' The Buddha said: 'If Bodhisattvas wish to obtain such a pure Buddha-land, they should learn the path practiced by Akshobhya Buddha.' Zhao said: To climb high, one must start from the base; to seek a fruit, one must find the cause. When this Abhirati country appeared, there were fourteen nayutas of people in the Saha world. Zhao said: One hundred thousand is one nayuta. They all generated the anuttara-samyak-sambodhi-citta, wishing to be reborn in the Abhirati Buddha-land. Sakyamuni Buddha then predicted for them, saying: 'You shall be reborn in that country.' At that time, the beneficial deeds that the Abhirati world should perform in this land were completed, and it returned to its original place. The entire assembly saw it. The Buddha said to Sariputra: 'Have you seen this Abhirati world and Akshobhya Buddha?' Zhao said: Because Sariputra could understand that the opportunity for sages to gather is rare and the teachings of the Buddha are difficult to hear, he was specifically asked if he had seen it. Sariputra replied: 'Yes, I have seen it, World-Honored One.' I wish that all beings could obtain a pure land like Akshobhya Buddha and attain supernatural powers like Vimalakirti. Zhao said: He generated the wish because of what he had seen. World-Honored One, we are truly fortunate to have seen such a person and to be able to draw near and make offerings. Zhao said: These are words of self-congratulation. Those beings, whether now or after the Buddha's Parinirvana, who hear this sutra will also obtain benefits, let alone those who, having heard it, can believe, understand, receive, uphold, read, recite, explain, and practice according to the Dharma. If anyone obtains this sutra, it is as if they have obtained a treasure trove of Dharma jewels. Zhao said: Holding the sutra in hand, even without reciting or upholding it, is like a person who has obtained a treasure but has not yet used it. The above only used hearing as an analogy; now, it specifically concludes its merits, explaining the increase in its merit. If anyone reads, recites, and explains the meaning of this sutra, and practices as it says, then they will be protected and念 by all the Buddhas. Zhao said: Practice should be internal, protection and念 should be external; the alignment of principle and the subtle response are natural laws.

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耳。

其有供養如是人者。當知則為供養于佛。

肇曰。是人即佛所護念人。

其有書持此經卷者。當知其室則有如來。

肇曰。隨所止之室。書持此經。當知其室即有如來。書持重於手得也。

若聞是經。能隨喜者。斯人則為取一切智。

肇曰。若聞是經。能隨義而喜者。斯人會得一切智故言取。

若能信解此經乃至一四句偈為他說者當知此人即是受阿耨多羅三藐三菩提記。

肇曰。明一四句為他人說。其福多於隨喜。故言即是受記。前言取者。以會歸為言耳。未及記耳。◎

注維摩詰經卷第九 大正藏第 38 冊 No. 1775 注維摩詰經

注維摩詰經卷第十

後秦釋僧肇選◎

法供養品第十三

爾時釋提桓因於大眾中白佛言世尊我雖從佛及文殊師利聞百千經未曾聞此不可思議自在神通決定實相經典。

什曰。維摩詰接妙喜世界來入此境。及上來不思議事。皆昔來所見。未有若此之奇也。放光等所明實相。廣散難尋。此經略敘眾經要義。明簡易了故嘆未曾有也。亦云會我為妙。故嘆未曾有也。肇曰。說經將訖舍利弗已慶美於上。帝釋復欣其所遇。而致嘆也。此經言雖簡約而義包群典。坐不逾日而備睹通變。大

【現代漢語翻譯】 現代漢語譯本 耳。 其有供養如是人者，當知則為供養于佛。 僧肇曰：『是人即佛所護念人。』 其有書持此經卷者，當知其室則有如來。 僧肇曰：『隨所止之室，書持此經，當知其室即有如來。書持重於手得也。』 若聞是經，能隨喜者，斯人則為取一切智（sarvajna）。 僧肇曰：『若聞是經，能隨義而喜者，斯人會得一切智（sarvajna）故言取。』 若能信解此經乃至一四句偈為他說者，當知此人即是受阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）記。 僧肇曰：『明一四句為他人說，其福多於隨喜，故言即是受記。前言取者，以會歸為言耳，未及記耳。』 注維摩詰經卷第九 大正藏第 38 冊 No. 1775 注維摩詰經 注維摩詰經卷第十 後秦釋僧肇選 法供養品第十三 爾時釋提桓因（Śakro devānām indraḥ）于大眾中白佛言：『世尊，我雖從佛及文殊師利（Manjushri）聞百千經，未曾聞此不可思議自在神通決定實相經典。』 什曰：『維摩詰（Vimalakirti）接妙喜世界來入此境，及上來不思議事，皆昔來所見，未有若此之奇也。放光等所明實相，廣散難尋。此經略敘眾經要義，明簡易了，故嘆未曾有也。亦云會我為妙，故嘆未曾有也。』 僧肇曰：『說經將訖，舍利弗（Sariputra）已慶美於上，帝釋（Śakro devānām indraḥ）復欣其所遇，而致嘆也。此經言雖簡約，而義包群典，坐不逾日，而備睹通變，大

【English Translation】 English version Ear. Those who make offerings to such a person should know that they are making offerings to the Buddha. Zhao said: 'This person is the one protected and念 by the Buddha.' Those who write and uphold this sutra scroll should know that the Tathagata (Tathāgata) is in their room. Zhao said: 'Wherever you stay, if you write and uphold this sutra, you should know that the Tathagata (Tathāgata) is in that room. Writing and upholding is more valuable than obtaining it by hand.' If one hears this sutra and rejoices accordingly, this person will obtain all-knowing wisdom (sarvajna). Zhao said: 'If one hears this sutra and rejoices according to its meaning, this person will attain all-knowing wisdom (sarvajna), hence the word 'obtain'.' If one can believe and understand this sutra, even reciting a four-line verse for others, know that this person will receive the prediction of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi). Zhao said: 'Explaining a four-line verse to others brings more merit than simply rejoicing, hence the saying that they receive the prediction. The previous word 'obtain' refers to the eventual attainment, but not yet the prediction.' Commentary on the Vimalakirti Sutra, Scroll 9 Taisho Tripitaka, Volume 38, No. 1775, Commentary on the Vimalakirti Sutra Commentary on the Vimalakirti Sutra, Scroll 10 Selected by Monk Zhao of the Later Qin Dynasty Chapter 13: The Dharma Offering At that time, Śakro devānām indraḥ (Śakro devānām indraḥ) said to the Buddha in the assembly: 'World Honored One, although I have heard hundreds of thousands of sutras from the Buddha and Manjushri (Manjushri), I have never heard this inconceivable, self-mastering, supernormal, definitive, and true aspect sutra.' Shi said: 'Vimalakirti (Vimalakirti) came from the Wonderful Joy World into this realm, and the inconceivable events mentioned above are all things seen in the past, but nothing like this has ever been seen. The true aspect explained by the emission of light and so on is widely scattered and difficult to find. This sutra briefly describes the essential meanings of various sutras, making it clear and easy to understand, hence the exclamation of 'never before'. It also says that it will gather me into the wonderful, hence the exclamation of 'never before'.' Zhao said: 'As the sutra was about to conclude, Sariputra (Sariputra) had already praised it above, and Śakro devānām indraḥ (Śakro devānām indraḥ) was also delighted with what he had encountered, and expressed his admiration. Although the words of this sutra are concise, its meaning encompasses all the scriptures. Sitting for less than a day, one can fully see the changes and transformations, great'

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乘微遠之言。神通感應之力。一時所遇理無不盡。又以會我為妙。故嘆未曾有也。

如我解佛所說義趣若有眾生聞是經法信解受持讀誦之者。必得是法不疑。

什曰。若累深信薄者。經涉生死究竟必得。若善積而悟深者隨愿輒成之。久近不以劫數為限也。

何況如說修行。

肇曰。是法即上不可思議自在神通決定實相法也。如我解佛義深遠難遇。若聞能誦持者必得不疑。況如說修行者。斯人之德自列于下也。

斯人則為閉眾惡趣。

肇曰。八難眾趣。

開諸善門。

肇曰。人天涅槃門也。

常為諸佛之所護念降伏外學摧滅魔怨。

肇曰。四魔怨也。

修治菩提。

什曰。梵本菩提下有道字。道即趣菩提道也。

安處道場。

肇曰。在道場成佛道名菩提。今雖未成。便為修治佛道安置道場中。

履踐如來所行之跡。

肇曰。如說修行則同佛行。

世尊若有受持讀誦如說修行者我當與諸眷屬供養給事所在聚落城邑山林曠野有是經處我亦與諸眷屬聽受法故共到其所其未信者當令生信其已信者當爲作護。

肇曰。天帝欣其所遇故致未曾之嘆。兼欲護養以弘其道矣。

佛言善哉善哉天帝如汝所說吾助爾

喜此經廣說過去未來現在諸佛不可思議阿耨多羅三藐三菩提。

什曰。梵本此菩提下有法字也。生曰。經說佛慧則慧在經矣。經茍有慧。則是佛之法身矣。

是故天帝若善男子善女人受持讀誦供養是經者則為供養去來今佛。

肇曰。善其護持之意也。三世菩提不思議道。皆陳在此經。若受持護養則為供養三世諸佛。故助汝喜。生曰。夫以衣食供養者存其四體而長之也。若受持讀誦此經。既全其理。又使日增于佛法身。不亦有供養義乎。

天帝。正使三千大千世界如來滿中譬如甘蔗竹葦稻麻叢林。若有善男子善女人或一劫或減一劫恭敬尊重讚歎供養奉諸所安。至諸佛滅后。以一一全身舍利起七寶塔。縱廣一四天下。高至梵天。表剎莊嚴。以一切華香瓔珞幢幡伎樂微妙第一。若一劫若減一劫而供養之。于天帝意云何。其人植福寧為多不。釋提桓因言。多矣世尊。彼之福德若以百千億劫說不能盡。佛告天帝。當知是善男子善女人聞是不可思議解脫經典。信解受持讀誦修行。福多於彼。

肇曰。供養之福。以方慧解般若。諸經類有成挍。生曰。衣食供養本以施功緻福。非求理之法。據此正可生人天之中。終不得成佛也。供養法身者。以佛所體為懷。至於大悟智慧。而以相比。豈可同年而語其優

【現代漢語翻譯】 現代漢語譯本：歡喜這部經廣泛宣說了過去、未來、現在諸佛不可思議的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。

什法師說：梵文字中，此『菩提』之下有『法』字。生法師說：經中說了佛的智慧，那麼智慧就在經中了。經中如果有智慧，那麼這就是佛的法身了。

因此，天帝（Devendra，帝釋天）啊，如果善男子、善女人受持、讀誦、供養這部經，那就是在供養過去、現在、未來的諸佛。

肇法師說：這是讚揚護持此經的意義。三世諸佛的菩提（bodhi，覺悟）、不可思議之道，都陳述在這部經中。如果受持、護養此經，那就是在供養三世諸佛。所以助你歡喜。生法師說：用衣食供養，是爲了儲存身體並使其成長。如果受持、讀誦此經，既能保全其中的道理，又能使佛的法身日益增長，這難道不是有供養的意義嗎？

天帝（Devendra，帝釋天）啊，假設三千大千世界中充滿如來（tathagata，佛），就像甘蔗、竹葦、稻麻的叢林一樣。如果有善男子、善女人，或者用一劫（kalpa，極長的時間單位），或者少於一劫的時間，恭敬、尊重、讚歎、供養，奉獻一切所需，直到諸佛滅度之後，用每一位佛的全身舍利（sarira，遺骨）建造七寶塔，縱廣相當於一個四天下（caturdvipa，古代印度人的世界觀中以須彌山為中心的世界），高至梵天（Brahma，色界天的最高層），用表剎來莊嚴，用一切華、香、瓔珞、幢幡、伎樂等最美好的事物，用一劫或者少於一劫的時間來供養他們。天帝（Devendra，帝釋天）啊，你認為怎麼樣？這個人所種的福德是多還是少呢？釋提桓因（Sakro devanam indrah，帝釋天）說：非常多啊，世尊（bhagavan，佛的尊稱）！他的福德即使用百千億劫也說不完。佛告訴天帝（Devendra，帝釋天）：應當知道，這些善男子、善女人聽聞這部不可思議解脫經典，信解、受持、讀誦、修行，所獲得的福德比那個人還要多。

肇法師說：供養的福德，要與智慧、理解般若（prajna，智慧）相比。諸經中類似的情況有很多比較。生法師說：用衣食供養，本來是爲了通過施捨功德來獲得福報，而不是爲了尋求真理的方法。根據這個道理，最多隻能投生到人天之中，最終不能成佛。供養法身的人，以佛所體悟的道理為懷，達到大徹大悟的智慧，與此相比，怎麼能相提並論，說哪個更好呢？

【English Translation】 English version: Rejoice in this sutra, which extensively expounds the inconceivable anuttara-samyak-sambodhi (supreme complete enlightenment) of the Buddhas of the past, future, and present.

The Venerable Kumarajiva said: In the Sanskrit version, there is the word 'dharma' after 'bodhi' here. The Venerable Sheng said: The sutra speaks of the Buddha's wisdom, so the wisdom is in the sutra. If the sutra has wisdom, then it is the Dharmakaya (Dharma-body) of the Buddha.

Therefore, Devendra (Lord of the Gods), if good men and good women receive, uphold, recite, and make offerings to this sutra, they are making offerings to the Buddhas of the past, present, and future.

The Venerable Zhao said: This praises the meaning of protecting and upholding the sutra. The bodhi (enlightenment) and inconceivable path of the Buddhas of the three times are all presented in this sutra. If one receives, upholds, and cherishes this sutra, it is as if one is making offerings to the Buddhas of the three times. Therefore, I rejoice with you. The Venerable Sheng said: Offering food and clothing is to preserve the body and help it grow. If one receives, upholds, and recites this sutra, one not only preserves the principle within it but also causes the Dharmakaya (Dharma-body) of the Buddha to increase daily. Isn't this also a form of offering?

Devendra (Lord of the Gods), suppose the three thousand great thousand worlds are filled with Tathagatas (Buddhas), like forests of sugarcane, bamboo, reeds, rice, and hemp. If there are good men and good women who, for one kalpa (eon) or less than one kalpa, respectfully honor, praise, and make offerings, dedicating all that is needed, until after the Buddhas have passed away, and then build seven-jeweled stupas (reliquaries) for the entire body relics (sarira) of each Buddha, as wide and long as one caturdvipa (four continents), and as high as the Brahma (highest heaven of the Form Realm), adorning them with banners and canopies, and making offerings with all kinds of flowers, incense, necklaces, banners, music, and the most exquisite things, for one kalpa or less than one kalpa. Devendra (Lord of the Gods), what do you think? Is the merit planted by this person much or little? Sakro devanam indrah (Shakra, King of the Gods) said: Very much, Bhagavan (World-Honored One)! His merit cannot be exhausted even if described for hundreds of thousands of millions of kalpas. The Buddha told Devendra (Lord of the Gods): Know that if these good men and good women hear this inconceivable liberation sutra, believe, understand, receive, uphold, recite, and practice it, their merit is greater than that of the former person.

The Venerable Zhao said: The merit of making offerings should be compared with wisdom and understanding of prajna (wisdom). There are many similar comparisons in various sutras. The Venerable Sheng said: Offering food and clothing is originally to gain merit through giving, not a method for seeking truth. According to this principle, one can at most be reborn in the realms of humans and gods, but ultimately cannot become a Buddha. Those who make offerings to the Dharmakaya (Dharma-body) cherish the principles realized by the Buddha and attain great enlightenment and wisdom. How can these be compared and which is better?

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劣哉。

所以者何諸佛菩提皆從是生。

生曰。體此經理。終成菩提。故從中生。

菩提之相不可限量。

生曰。菩提無相。不可以意限量之矣。

以是因緣福不可量。

肇曰。高木必起重壤。瑾瑜必生荊岫。所以無量之果必由無量之因。諸佛菩提皆從習此經而生。菩提之道以無相為相。無相之相不可限量。因是生福福何可量也。生曰。以無相為受持之福。福無盡者也。

佛告天帝。過去無量阿僧祇劫。時世有佛號曰藥王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界曰大莊嚴。佛壽二十小劫。其聲聞僧三十六億那由他。菩薩僧有十二億。天帝。是時有轉輪聖王名曰寶蓋。七寶具足。王四天下。王有千子端正勇健能伏怨敵。爾時寶蓋與其眷屬供養藥王如來。施諸所安至滿五劫。過五劫已。告其千子。汝等亦當如我以深心供養于佛。於是千子受父王命。供養藥王如來複滿五劫。一切施安。

肇曰。上以財供養受持即法供養也。如來將成法供養義。故引成事以為證焉。

其王一子名曰月蓋獨坐思惟寧有供養殊過此者。

什曰。冀或有大德諸天殊特供養。若有過此慕欲及之。云雖盡己所珍。不能上悅聖心。冀所珍之外有以暢其誠心。故

【現代漢語翻譯】 劣哉。 所以者何諸佛菩提皆從是生。 生曰。體此經理。終成菩提。故從中生。 菩提之相不可。 生曰。菩提無相。不可以意之矣。 以是因緣福不可量。 肇曰。高木必起重壤。瑾瑜必生荊岫。所以無量之果必由無量之因。諸佛菩提皆從習此經而生。菩提之道以無相為相。無相之相不可。因是生福福何可量也。生曰。以無相為受持之福。福無盡者也。 佛告天帝。過去無量阿僧祇劫。時世有佛號曰藥王如來（Bhaisajyaraja Tathagata，藥王如來）應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界曰大莊嚴。佛壽二十小劫。其聲聞僧三十六億那由他。菩薩僧有十二億。天帝。是時有轉輪聖王名曰寶蓋。七寶具足。王四天下。王有千子端正勇健能伏怨敵。爾時寶蓋與其眷屬供養藥王如來。施諸所安至滿五劫。過五劫已。告其千子。汝等亦當如我以深心供養于佛。於是千子受父王命。供養藥王如來複滿五劫。一切施安。 肇曰。上以財供養受持即法供養也。如來將成法供養義。故引成事以為證焉。 其王一子名曰月蓋獨坐思惟寧有供養殊過此者。 什曰。冀或有大德諸天殊養。若有過此慕欲及之。云雖盡己所珍。不能上悅聖心。冀所珍之外有以暢其誠心。故

【English Translation】 How inferior! What is the reason? The Bodhi of all Buddhas arises from this. Sheng said: 'Embodying this principle ultimately leads to Bodhi; therefore, it arises from this.' The characteristic of Bodhi cannot be . Sheng said: 'Bodhi is without characteristics; it cannot be ** by intention.' Because of this cause and condition, the merit is immeasurable. Zhao said: 'Tall trees must rise from rich soil, and precious jade must be born in thorny hills. Therefore, the immeasurable fruit must come from immeasurable causes. The Bodhi of all Buddhas arises from practicing this sutra. The path of Bodhi takes non-appearance as its appearance. The appearance of non-appearance cannot be . Because of this, merit is produced; how can merit be measured?' Sheng said: 'Taking non-appearance as the merit of upholding, the merit is inexhaustible.' The Buddha told the Deva Indra: 'In the past, immeasurable asamkhya (阿僧祇，innumerable) kalpas (劫，eons) ago, there was a Buddha named Bhaisajyaraja Tathagata (藥王如來，Medicine King Thus Come One), worthy of offerings, perfectly enlightened, complete in knowledge and conduct, well-gone, understanding the world, unsurpassed, a tamer of men, a teacher of gods and humans, the Buddha, the World Honored One. The world was called Great Adornment. The Buddha's lifespan was twenty small kalpas. His assembly of Shravakas (聲聞，voice-hearers) numbered thirty-six billion nayutas (那由他，a large number), and his assembly of Bodhisattvas numbered twelve billion. Deva Indra, at that time, there was a Chakravartin King (轉輪聖王，wheel-turning king) named Treasure Canopy, complete with the seven treasures, ruling the four continents. The king had a thousand sons, who were upright, brave, and capable of subduing enemies. At that time, Treasure Canopy and his retinue made offerings to Bhaisajyaraja Tathagata, bestowing all that was secure for five kalpas. After five kalpas had passed, he told his thousand sons, 'You should also, like me, with profound hearts, make offerings to the Buddha.' Thereupon, the thousand sons received their father's command and made offerings to Bhaisajyaraja Tathagata for another five kalpas, bestowing all that was secure.' Zhao said: 'The above, using wealth to make offerings and uphold, is precisely making offerings through the Dharma. The Tathagata is about to complete the meaning of making offerings through the Dharma; therefore, he cites a completed event as proof.' One of the king's sons, named Moon Canopy, sat alone contemplating, 'Could there be an offering that surpasses this?' Shi said: 'Hoping that perhaps there are great virtuous devas with extraordinary ** offerings. If there is anything that surpasses this, he yearns to attain it. Saying that although he has exhausted all that he treasures, he cannot fully please the sacred heart. Hoping that beyond what he treasures, there is something to express his sincere heart. Therefore,'

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發斯念更惟勝供也。肇曰。極世肴珍。無以攄其至到之情。冀所珍之外別有妙養以暢其誠心。又宿緣將會故生斯念也。生曰。引過去以驗供養法身為勝也。

以佛神力空中有天曰善男子法之供養勝諸供養。

什曰。若財供養則于佛無用。于眾生無益故非所欣也。如來積劫本為眾生。若奉順經典如說修行。則稱悅聖心乃真供養也。肇曰。藥王如來知其將化。故變為空神而告之。生曰。法供養者行法即為供養也。

即問何謂法之供養天曰汝可往問藥王如來當廣為汝說法之供養即時月蓋王子行詣藥王如來稽首佛足卻住一面白佛言世尊諸供養中法供養勝云何名為法供養佛言善男子法供養者諸佛所說深經。

什曰。三藏及雜藏菩薩藏五藏經也。上四藏取中深義說實相等。故得為深經也。從此至下十方三世諸佛所說。儘是廣嘆佛所說深經。未明受持修行法供養義也。生曰。先明經也。深經者謂佛說實相法。以為菩薩道也。

一切世間難信難受。

生曰。實相理均豈有深淺哉。世間情與之反。信受甚難。非其所及故為深也。

微妙難見。

生曰。妙絕人心。見之難矣。

清凈無染。

肇曰。深經謂方等第一義經也。其旨深玄非有心之所得。微妙無像非明者之所睹。超

絕塵境無染若空。欲以有心有明而信受見者。不亦難乎。自此下美深經之旨。諸佛所說深經即佛法身也。夫財養養四體。法養養法身。若能護持斯經。令法身增廣者。此供養之上也。生曰。無相可取故不得生垢。若能見之垢亦除也。

非但分別思惟之所能得。

什曰。要須禪定等諸功德。非但智慧分別之所能得也。亦云要用實智慧。然後能了非分別取相所能解也。肇曰。第一義經微遠無相。自非明哲孰能分別。業之差別雖由分別。然非分別之所能得得之者。其唯無分別乎。故曰非但分別也。生曰。要積功德然後會矣。

菩薩法藏所攝。

什曰。凡為菩薩說法能成就菩薩。皆是菩薩法藏所攝也。生曰。是菩薩所體。而物莫能窺也。

陀羅尼印印之。

什曰。總持有無量。實相即總持之一。若經中說實相。實相即是印。以實相印封此經。則為深經也。複次印梵本言相實相也。以實相為經標相也。肇曰。菩薩法藏之所攝。故非小乘之寶。總持印之所印。固非域中之道。總持所印所印必真。法藏所攝所攝必寶。既藏以法藏印以總持。豈是常人所能開發。以明法寶深固難可窺𨵦也。生曰。陀羅尼者持也。若持實相不失。于諸天人魔梵之中。不復畏有不通之義。譬若生印為信關津諸禁。莫能

【現代漢語翻譯】 現代漢語譯本：

絕塵之境，無染如虛空。想要以有心有明（指有分別心和能分別的智慧）來信受和理解它，不是很難嗎？從這裡開始，讚美這部深奧經典的宗旨。諸佛所說的深奧經典，就是佛的法身啊。用財富供養可以滋養四大（指地、水、火、風四種元素構成的身體），用佛法供養可以滋養法身。如果能夠護持這部經典，使法身增長廣大，這就是最上的供養。僧肇說：因為沒有相可以執取，所以不會產生污垢。如果能夠見到（實相），污垢也會消除。

不僅僅是分別思惟所能得到的。

鳩摩羅什（Kumārajīva）說：需要禪定等各種功德，不僅僅是智慧分別所能得到的。也可以說，需要用真實的智慧，然後才能理解，不是用分別取相所能理解的。僧肇說：第一義諦的經典，微妙深遠，沒有相狀，如果不是明智的人，誰能分別呢？業的差別雖然由分別產生，但不是分別所能得到的。得到它的人，大概是沒有分別的人吧。所以說不僅僅是分別。

僧肇說：要積累功德然後才能領會。

為菩薩法藏所攝。

鳩摩羅什（Kumārajīva）說：凡是為菩薩說法，能夠成就菩薩的，都是菩薩法藏所攝的。僧肇說：這是菩薩所體證的，而一般人無法窺探的。

用陀羅尼印來印證它。

鳩摩羅什（Kumārajīva）說：總持有很多，實相就是總持之一。如果經典中說實相，實相就是印。用實相印來封印這部經典，就是深奧的經典。再次，印，在梵文中是相，實相也是相。用實相作為經典的標誌。僧肇說：為菩薩法藏所攝，所以不是小乘的寶藏；用總持印來印證，所以不是世俗的道理。總持所印證的必定是真實的，法藏所攝的必定是寶貴的。既然用佛法寶藏來收藏，用總持來印證，怎麼是普通人所能開發的呢？這是爲了說明佛法寶藏深固，難以窺探。僧肇說：陀羅尼（dhāraṇī）的意思是持。如果能保持實相不失，在諸天、人、魔、梵之中，就不再害怕有不通達的含義。譬如用官印作為憑證，關卡要津的各種禁令，都不能阻擋。

【English Translation】 English version:

The realm of transcending dust is pure and like empty space. Wouldn't it be difficult to believe and understand it with a mind that has intentions and a wisdom that distinguishes (referring to a discriminating mind and the wisdom to discern)? From here on, it praises the essence of this profound scripture. The profound scriptures spoken by all Buddhas are the Dharma body of the Buddha. Nourishing the four elements (referring to the body composed of earth, water, fire, and wind) is done through material offerings, while nourishing the Dharma body is done through Dharma offerings. If one can protect and uphold this scripture, causing the Dharma body to grow and expand, this is the supreme offering. Sengzhao said: Because there is no form to grasp, no defilement can arise. If one can see (the true nature of reality), defilements will also be eliminated.

It cannot be attained by mere conceptual thought.

Kumārajīva said: It requires various merits such as meditation; it cannot be attained by mere intellectual discrimination. It can also be said that one needs to use true wisdom to understand, not through discriminating and grasping at appearances. Sengzhao said: The scripture of the First Principle is subtle, distant, and without form. If not for the wise, who could discern it? Although the differences in karma arise from discrimination, they cannot be attained through discrimination. Those who attain it are probably those without discrimination. Therefore, it is said that it is not merely through discrimination.

Sengzhao said: One must accumulate merit before one can comprehend it.

Contained within the Bodhisattva's Dharma Treasury.

Kumārajīva said: All Dharma talks for Bodhisattvas that can lead to the accomplishment of Bodhisattvas are contained within the Bodhisattva's Dharma Treasury. Sengzhao said: This is what Bodhisattvas embody, and ordinary beings cannot fathom it.

Sealed with the Dhāraṇī Seal.

Kumārajīva said: There are countless forms of total retention (dhāraṇī), and the true nature of reality (real aspect) is one of them. If the scripture speaks of the true nature of reality, then the true nature of reality is the seal. Sealing this scripture with the seal of the true nature of reality makes it a profound scripture. Furthermore, 'seal' in Sanskrit means 'aspect,' and the true nature of reality is also an aspect. Using the true nature of reality as the distinguishing mark of the scripture. Sengzhao said: Because it is contained within the Bodhisattva's Dharma Treasury, it is not a treasure of the Small Vehicle (Hinayana); because it is sealed with the Dhāraṇī seal, it is not a worldly path. What is sealed by total retention must be true, and what is contained within the Dharma Treasury must be precious. Since it is stored with the Dharma Treasury and sealed with total retention, how can it be developed by ordinary people? This is to illustrate that the Dharma treasure is profound and difficult to fathom. Sengzhao said: Dhāraṇī means 'to hold.' If one can hold onto the true nature of reality without losing it, then among gods, humans, demons, and Brahmas, one will no longer fear having a lack of understanding. It is like using an official seal as proof; the various prohibitions at checkpoints and passes cannot obstruct it.

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呵留果是印持。所印之經則無有閡。

至不退轉。

生曰。理無退處。從之必至。

成就六度。

什曰。言此經能令人不退成六度也。肇曰。不退所以至六度。六度所以成大乘。大乘之所出莫不由斯典也。生曰。非但不退而已。乃極諸法邊涯焉。

善分別義。

生曰。義謂言中之理也。而此經善分別之。

順菩提法。

什曰。深經所說于理無差。故言善分別善分別故順菩提也。肇曰。善分別實相之義。順菩提無相之法也。生曰。正以載菩提法為經故無乖矣。

眾經之上。

什曰。舉其深者。于眾經為上也。肇曰。三藏十二部方等為第一。生曰。九十六種眾經之上。

入大慈悲。

什曰。深經能令人入也。肇曰。深經所以建慈悲。所以弘。入之者。必以大慈大悲乎。是以方等深經皆入大慈大悲。合為一體也。生曰。明見法理。必能示諸不達。

離眾魔事。

什曰。凡非法緣悉魔之事。

及諸邪見。

肇曰。魔四魔見六十二見也。

正教既弘眾邪自息。

生曰。魔邪皆起于惑。若體此經則離之矣。

順因緣法。

什曰。若法定有則不生滅。若法全無亦不生滅。不生滅則與因緣相違。深經所

【現代漢語翻譯】 現代漢語譯本 『呵留果』（Hariguo，一種水果）是印持（Yinzhi，蓋章）。所印的經典則沒有任何阻礙。

直至不退轉（Baituizhuan，不退轉地）。

生曰：理體上沒有退轉之處，依從它必定到達。

成就六度（Liudu，六種波羅蜜）。

什曰：說這部經能夠使人不退轉，成就六度。肇曰：不退轉所以能達到六度，六度所以能成就大乘（Dacheng，大乘佛教）。大乘所依據的，沒有不是由此經典而來的。生曰：不僅僅是不退轉而已，乃是窮盡諸法邊際。

善分別義。

生曰：義是指言語中蘊含的道理，而這部經善於分別這些道理。

順菩提法（Puti Fa，覺悟的法）。

什曰：深奧的經典所說的與真理沒有差別，所以說善於分別，因為善於分別所以順應菩提。肇曰：善於分別實相的意義，順應菩提無相的法。生曰：正是因為承載菩提法作為經典，所以沒有違背。

眾經之上。

什曰：舉其深奧之處來說，在眾多經典中是最高的。肇曰：三藏十二部方等經為第一。生曰：在九十六種外道經典之上。

入大慈悲（Daci Bei，偉大的慈愛和憐憫）。

什曰：深奧的經典能夠使人進入。肇曰：深奧的經典用來建立慈悲，用來弘揚。進入其中的人，必定以大慈大悲為懷。因此方等深經都進入大慈大悲，合為一體。生曰：明瞭法理，必定能夠開示那些不通達的人。

離眾魔事。

什曰：凡是不符合佛法的因緣都是魔的事。

及諸邪見。

肇曰：魔指的是四魔，見指的是六十二見。

正教既然弘揚，各種邪說自然止息。

生曰：魔和邪都起源於迷惑，如果體悟這部經，就能遠離它們。

順因緣法（Yinyuan Fa，事物之間相互聯繫和依賴的法則）。

什曰：如果法是固定不變的，那麼就不會有生滅；如果法完全不存在，也不會有生滅。沒有生滅就與因緣相違背，深奧的經典所

【English Translation】 English version 『Hariguo』 (a type of fruit) is the Yinzhi (seal). The sutras sealed by it are without any hindrance.

Until non-retrogression (Baituizhuan, the state of non-regression).

Sheng said: In principle, there is no place for regression; following it will surely lead to the destination.

Accomplishing the Six Paramitas (Liudu, the six perfections).

Shi said: This sutra can enable people to not regress and accomplish the Six Paramitas. Zhao said: Non-retrogression leads to the Six Paramitas, and the Six Paramitas lead to the accomplishment of Mahayana (Dacheng, the Great Vehicle). What Mahayana relies on all originates from this scripture. Sheng said: It is not just non-retrogression; it also exhausts the boundaries of all dharmas.

Skillfully distinguishing meanings.

Sheng said: Meaning refers to the principles contained in words, and this sutra skillfully distinguishes them.

Conforming to Bodhi Dharma (Puti Fa, the Dharma of Enlightenment).

Shi said: What the profound sutras say is without difference from the truth, so it is said to be skillful in distinguishing; because it is skillful in distinguishing, it conforms to Bodhi. Zhao said: Skillfully distinguishing the meaning of reality conforms to the Dharma of Bodhi, which is without form. Sheng said: Precisely because it carries Bodhi Dharma as a sutra, there is no contradiction.

Above all sutras.

Shi said: Speaking of its profundity, it is the highest among all sutras. Zhao said: The Tripitaka, the twelve divisions of the Vaipulya Sutras, is the first. Sheng said: Above the ninety-six kinds of non-Buddhist scriptures.

Entering Great Compassion (Daci Bei, great love and compassion).

Shi said: The profound sutra can enable people to enter. Zhao said: The profound sutra is used to establish compassion and to promote it. Those who enter it must have great compassion. Therefore, the Vaipulya profound sutras all enter great compassion and become one. Sheng said: Clearly seeing the principles of Dharma will surely enlighten those who do not understand.

Away from all demonic affairs.

Shi said: All conditions that do not conform to the Dharma are the affairs of demons.

And all wrong views.

Zhao said: Demons refer to the four Maras, and views refer to the sixty-two views.

Since the correct teaching is promoted, all heresies will naturally cease.

Sheng said: Demons and heresies all originate from delusion; if one understands this sutra, one can stay away from them.

Conforming to the law of Dependent Origination (Yinyuan Fa, the law of interconnectedness and interdependence).

Shi said: If the Dharma is fixed and unchanging, then there will be no birth and death; if the Dharma does not exist at all, there will also be no birth and death. No birth and death contradicts Dependent Origination; the profound sutra

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說非有非無。非有非無故順因緣法也。生曰。說不違因緣理也。

無我無人無眾生無壽命空無相無作無起。

肇曰。法從因緣生。緣則無自性。無自性則無主。無主則無我人壽命。唯空無相無作無起。此深經之所順也。生曰。此則因緣法矣。

能令眾生坐于道場。

生曰。坐道場時思惟十二因緣。如此故得成佛。

而轉法輪。

肇曰。深經之所能也。生曰。既成佛復能使人悟斯法。

諸天龍神乾闥婆等所共嘆譽。

什曰。以深經能成佛道轉法輪。則天人蒙度。所以群聖共嘆深經也。肇曰。既有此能故有此譽。生曰。嘆譽法輪。

能令眾生入佛法藏。

肇曰。未有舍背深經。而能入佛法藏者。生曰。體此經者。入佛法藏也。

攝諸賢聖一切智慧。

肇曰。一切賢聖之智。無離深經也。生曰。三乘皆同以其理為悟。故無不攝。

說眾菩薩所行之道。

肇曰。菩薩所行其道無方。八萬眾行皆陳之深經也。生云。雖曰總攝賢聖智慧。而二乘不盡其理。唯是菩薩所行之道而已。

依于諸法實相之義。

什曰。經說實相故經依于實相也。生曰。言不遠宗也。

明宣無常苦空無我寂滅之法。

肇曰。不依實相辯四

【現代漢語翻譯】 現代漢語譯本 說非有非無。非有非無，所以順應因緣法（pratītyasamutpāda-dharma）的道理。 生曰：所說是沒有違背因緣的道理。

無我（anātman），無人，無眾生（sattva），無壽命（jīvita），空（śūnyatā），無相（animitta），無作（apraṇihita），無起。

肇曰：法（dharma）從因緣而生，因緣本身沒有自性（svabhāva），沒有自性就沒有主宰，沒有主宰就沒有我、人、壽命，只有空、無相、無作、無起。這是深奧的經典所順應的道理。 生曰：這就是因緣法啊。

能令眾生坐于道場（bodhimaṇḍa）。

生曰：在道場時思惟十二因緣（dvādaśāṅga-pratītyasamutpāda），這樣才能成佛（buddha）。

而轉法輪（dharma-cakra）。

肇曰：這是深奧的經典所能做到的。 生曰：既已成佛，又能使人領悟這種法。

諸天（deva）、龍（nāga）、神（yakṣa）、乾闥婆（gandharva）等所共同讚歎稱譽。

什曰：因為深奧的經典能成就佛道，轉法輪，那麼天人就能得到救度，所以眾聖共同讚歎深奧的經典。 肇曰：既然有這種能力，所以才有這種讚譽。 生曰：讚歎法輪。

能令眾生進入佛法藏（buddha-dharma-kośa）。

肇曰：沒有捨棄違背深奧的經典，而能進入佛法藏的。 生曰：體會這部經典的人，就能進入佛法藏。

攝諸賢聖一切智慧。

肇曰：一切賢聖的智慧，沒有離開深奧的經典的。 生曰：聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）都共同以這個道理為悟，所以沒有不包含的。

說眾菩薩所行之道。

肇曰：菩薩所行的道路沒有固定的方向，八萬種修行都陳述在這深奧的經典中。 生云：雖然說是總攝賢聖智慧，但是二乘（聲聞乘和緣覺乘）不能完全理解其中的道理，唯有菩薩所行之道才能完全理解。

依于諸法實相（tathatā）之義。

什曰：經典宣說實相，所以經典是依據實相的。 生曰：言論沒有遠離根本宗旨。

明宣無常（anitya）、苦（duḥkha）、空（śūnyatā）、無我（anātman）、寂滅（nirvāṇa）之法。

肇曰：不依據實相來辨別四法印（無常、苦、空、無我），

【English Translation】 English version It speaks of neither existence nor non-existence. Because it is neither existence nor non-existence, it accords with the law of dependent origination (pratītyasamutpāda-dharma). Sheng said: What is spoken does not contradict the principle of dependent origination.

No self (anātman), no person, no sentient being (sattva), no life (jīvita), emptiness (śūnyatā), no sign (animitta), no action (apraṇihita), no arising.

Zhao said: Dharma arises from conditions. Conditions have no self-nature (svabhāva). Without self-nature, there is no master. Without a master, there is no self, person, or life. Only emptiness, no sign, no action, no arising. This is what the profound scripture accords with. Sheng said: This is the law of dependent origination.

It can enable sentient beings to sit at the bodhimaṇḍa (bodhimaṇḍa).

Sheng said: When sitting at the bodhimaṇḍa, contemplate the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda). In this way, one can become a Buddha (buddha).

And turn the wheel of Dharma (dharma-cakra).

Zhao said: This is what the profound scripture is capable of. Sheng said: Having become a Buddha, one can also enable others to awaken to this Dharma.

Praised and extolled by devas (deva), nāgas (nāga), yakṣas (yakṣa), gandharvas (gandharva), and others.

Shi said: Because the profound scripture can accomplish the Buddha-path and turn the wheel of Dharma, gods and humans are delivered. Therefore, the sages together praise the profound scripture. Zhao said: Because it has this ability, it has this praise. Sheng said: Praising the wheel of Dharma.

It can enable sentient beings to enter the treasury of the Buddha-dharma (buddha-dharma-kośa).

Zhao said: There is no one who can enter the treasury of the Buddha-dharma by abandoning or turning away from the profound scripture. Sheng said: One who embodies this scripture enters the treasury of the Buddha-dharma.

It encompasses all the wisdom of the virtuous and the sages.

Zhao said: The wisdom of all the virtuous and the sages does not depart from the profound scripture. Sheng said: The Śrāvakayāna (Śrāvakayāna), Pratyekabuddhayāna (Pratyekabuddhayāna), and Bodhisattvayāna (Bodhisattvayāna) all share the same principle as enlightenment, so nothing is not encompassed.

It speaks of the path practiced by the Bodhisattvas.

Zhao said: The path practiced by the Bodhisattvas has no fixed direction. The eighty-four thousand practices are all described in the profound scripture. Sheng said: Although it is said to encompass all the wisdom of the virtuous and the sages, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not fully understand its principle. Only the path practiced by the Bodhisattvas can fully understand it.

It relies on the meaning of the true nature (tathatā) of all dharmas.

Shi said: The scripture speaks of true nature, so the scripture relies on true nature. Sheng said: The words do not stray from the fundamental principle.

It clearly proclaims the Dharma of impermanence (anitya), suffering (duḥkha), emptiness (śūnyatā), no-self (anātman), and quiescence (nirvāṇa).

Zhao said: Without relying on true nature to distinguish the four seals of Dharma (impermanence, suffering, emptiness, no-self),

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非常者。非平等教也。依實相乃曰明也。生曰。依諸法實相之義。則盡然表不得不無常。而無無常相也。

能救一切毀禁眾生。

什曰。小乘法中。五逆罪及犯四重禁。則皆棄而不救。大乘深法則無不救也。生曰。體之則出毀禁罪之境也。

諸魔外道及貪著者能使怖畏。

肇曰。毀四禁犯五逆。小乘法所不能救。眾魔外道貪著豪姿。小乘法所不能滅。能救能滅者其唯大乘方等深經乎。生曰。恐失其有。

諸佛賢聖所共稱歎。

肇曰。諸佛共稱以明其法必真也。生曰。唯諸佛賢聖。得其為美故嘆之。

背生死苦。

生曰。體之則結盡泥洹也。

示涅槃樂。

肇曰。生死雖苦背之至難。涅槃雖樂識之者寡。自非深經孰啟其路。生曰。既達因緣法。則知息之為樂矣。

十方三世諸佛所說。

肇曰。諸佛雖殊其道不二。古今雖異其道不改。以明第一義經常一不差也。美深經訖於是也。生曰。十方三世諸佛。無不必同也。

若聞如是等經。

肇曰。大乘深經其部無量。故言等也。

信解受持讀誦以方便力為諸眾生分別解說。顯示分明。守護法故是名法之供養。

什曰。上來讚歎深經。今始更明受持宣行行法供養也。肇曰。

【現代漢語翻譯】 現代漢語譯本 『非常』是指不平等的教義。依據實相才能稱之為『明』。生公（僧肇的弟子）說：『依據諸法實相的意義，那麼一切現象都必然顯示出不得不無常，而沒有不無常的相狀。』

能救度一切毀犯戒律的眾生。

鳩摩羅什（譯經大師）說：『在小乘佛法中，犯下五逆罪以及四重禁戒的人，都會被捨棄而不予救度。而大乘甚深法則沒有不救度的。』生公說：『體悟它就能超出毀犯禁戒罪過的境界。』

對於諸魔、外道以及貪著的人，能使他們感到怖畏。

僧肇（鳩摩羅什的弟子）說：『毀犯四重禁戒、犯下五逆罪，是小乘佛法所不能救度的。眾魔、外道貪著于表面的美好，是小乘佛法所不能滅除的。能救度、能滅除的，大概只有大乘方等甚深經典吧。』生公說：『（他們）恐怕失去他們所擁有的。』

是諸佛、賢聖共同稱讚的。

僧肇說：『諸佛共同稱讚，是爲了表明這個佛法的確真實。』生公說：『只有諸佛、賢聖，才能領會到它的美好，所以才讚歎它。』

背離生死之苦。

生公說：『體悟它就能使煩惱止息，證得涅槃。』

顯示涅槃之樂。

僧肇說：『生死雖然是苦，但背離它卻極其困難。涅槃雖然是樂，但認識它的人卻很少。如果不是甚深經典，誰能開啟這條道路呢？』生公說：『既然通達了因緣法，那麼就知道止息就是快樂了。』

是十方三世諸佛所說的。

僧肇說：『諸佛雖然不同，但他們的道卻是一致的。過去和現在雖然不同，但他們的道卻不會改變。這是爲了表明第一義經常不變。讚美甚深經典到此結束。』生公說：『十方三世諸佛，沒有不相同的。』

如果聽聞到像這樣的經典。

僧肇說：『大乘甚深經典，它的部類是無量的，所以說「等」。』

深信理解、接受奉持、讀誦，並且用善巧方便的力量為眾生分別解說，清楚地顯示出來，守護佛法，這叫做法的供養。

鳩摩羅什說：『上面是讚歎甚深經典，現在開始進一步說明接受奉持、宣揚奉行，以修行佛法來供養。』僧肇說：

【English Translation】 English version 'Extraordinary' refers to teachings that are not egalitarian. Only by relying on the true nature of reality (shixiang) can it be called 'illumination' (ming). Shenggong (disciple of Sengzhao) said: 'According to the meaning of the true nature of all dharmas, then all phenomena must inevitably show that they are impermanent, and there is no non-impermanent aspect.'

It can save all sentient beings who have violated precepts.

Kumarajiva (translator monk) said: 'In Hinayana Buddhism, those who commit the five rebellious acts (wuni) and violate the four major precepts (sizhongjin) are abandoned and not saved. However, the profound principles of Mahayana Buddhism save all.' Shenggong said: 'Embodying it transcends the realm of violating precepts and committing sins.'

It can cause fear in all demons, heretics, and those who are attached.

Sengzhao (disciple of Kumarajiva) said: 'Violating the four major precepts and committing the five rebellious acts cannot be saved by Hinayana Buddhism. Demons and heretics who are attached to superficial beauty cannot be eliminated by Hinayana Buddhism. Those who can save and eliminate are probably only the profound sutras of Mahayana.' Shenggong said: '(They) fear losing what they have.'

It is praised by all Buddhas and sages.

Sengzhao said: 'The Buddhas praise it together to show that this Dharma is indeed true.' Shenggong said: 'Only the Buddhas and sages can appreciate its beauty, so they praise it.'

Turning away from the suffering of birth and death.

Shenggong said: 'Embodying it extinguishes afflictions and attains Nirvana.'

Revealing the bliss of Nirvana.

Sengzhao said: 'Although birth and death are suffering, turning away from them is extremely difficult. Although Nirvana is bliss, few recognize it. If not for the profound sutras, who could open this path?' Shenggong said: 'Since one understands the law of dependent origination (yinyuanfa), then one knows that cessation is bliss.'

It is spoken by all Buddhas of the ten directions and three times.

Sengzhao said: 'Although the Buddhas are different, their path is the same. Although the past and present are different, their path will not change. This is to show that the ultimate truth (diyiyi) is constant and unchanging. The praise of the profound sutras ends here.' Shenggong said: 'The Buddhas of the ten directions and three times are all the same.'

If one hears such sutras.

Sengzhao said: 'The categories of profound Mahayana sutras are immeasurable, so it says "such".'

Deeply believe, understand, accept, uphold, recite, and use skillful means to explain and clearly reveal it for all sentient beings, protecting the Dharma, this is called offering of the Dharma.

Kumarajiva said: 'The above is praise of the profound sutras, now beginning to further explain accepting, upholding, propagating, and practicing, using the practice of the Dharma to make offerings.' Sengzhao said:

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如是等經盡諸佛法身也。若聞斯經能信解護持宣示分別。令大法增廣者名法之供養。養成法身也。生曰。以受持讀誦是守護之義。故名法供養。

又于諸法如說修行。

什曰。上章明奉順經典。真法供養也。如說修行通舉六度也。十二因緣以下。明得無生忍以實智慧隨順實法也。肇曰。上以信解護持宣示弘布以為法養。今明內行應順為法供養也。諸法即深經所說六度諸法也。生曰。如經說而修行者最深者也。故別明之焉。

隨順十二因緣。

生曰。情不復乖因緣理也。

離諸邪見。

生曰。既順因緣理。則離有無諸邪見。

得無生忍。

生曰。順因緣理無復邪見者。無生法忍也。

決定無我無有眾生。

肇曰。不悟緣起故有邪見之迷封我之惑。若如說行則得明慧。明見十二因緣根源所由。故能離諸邪見得無生忍。無復吾我眾生之想也。見緣如緣謂之隨順。明白有無謂之決定。皆智用之別稱也。

而於因緣果報。

生曰。無生忍之為見也。則決定矣。雖無我無眾生而非無受報之主也。

無違無諍。

什曰。見法如法故。無違。無違故無諍也。

離諸我所。

肇曰。無違無諍即隨順義也。五受陰身及家屬所有因緣果

【現代漢語翻譯】 現代漢語譯本 像這樣的經典，都包含了諸佛的法身。如果聽聞此經，能夠信受理解、守護、受持、宣講、分析，使大法得以增廣，這便稱為法的供養，能夠滋養法身。生公（僧肇的弟子）說：『以接受、奉持、讀誦此經是守護正法的意義，所以稱為法供養。』 又對於諸法，能夠如經中所說的那樣修行。 鳩摩羅什（譯者）說：『上一章闡明奉行順應經典，是真正的法供養。如說修行，普遍包括六度。十二因緣以下，闡明獲得無生法忍，以真實的智慧隨順真實的佛法。』僧肇說：『上文以信受理解、守護受持、宣講弘揚作為法的供養，現在闡明內在的修行應當順應佛法，作為法的供養。諸法，就是深奧的經典所說的六度等諸法。』生公說：『如經典所說而修行，是最為深刻的修行。所以特別加以闡明。』 隨順十二因緣。 生公說：『情感不再違背因緣的道理。』 遠離各種邪見。 生公說：『既然順應因緣的道理，就遠離了有、無等各種邪見。』 獲得無生法忍。 生公說：『順應因緣的道理，沒有了各種邪見，這就是無生法忍。』 確信沒有我，沒有眾生。 僧肇說：『不領悟緣起，所以有邪見的迷惑，封閉了對我的執著。如果如經中所說修行，就能獲得明智，清楚地看到十二因緣的根源和由來。所以能夠遠離各種邪見，獲得無生法忍，不再有我、眾生的想法。』見到因緣如其本來的樣子，叫做隨順；明白有和無的道理，叫做決定。都是智慧作用的不同名稱。 而對於因緣果報。 生公說：『無生法忍的見解，就是如此的確定。雖然沒有我，沒有眾生，但並非沒有承受果報的主體。』 沒有違背，沒有爭論。 鳩摩羅什說：『見到法如其本來的樣子，所以沒有違背；沒有違背，所以沒有爭論。』 遠離各種我所。 僧肇說：『沒有違背，沒有爭論，就是隨順的意義。五受陰身以及家屬所有因緣果

【English Translation】 English version Such sutras as these embody the Dharmakaya (法身) [Dharma body] of all Buddhas. If one hears this sutra and is able to believe, understand, protect, uphold, proclaim, explain, and cause the Great Dharma to increase and expand, this is called the offering of Dharma, which nourishes the Dharmakaya (法身) [Dharma body]. Sheng (生) [Sengzhao's disciple] said: 'To receive, uphold, read, and recite is the meaning of protecting and upholding. Therefore, it is called the offering of Dharma.' Furthermore, regarding all dharmas, practice according to what is said. Shi (什) [Kumarajiva, the translator] said: 'The previous chapter clarified that reverently following the sutras is the true offering of Dharma. Practicing according to what is said universally includes the Six Perfections (六度). What follows regarding the Twelve Links of Dependent Origination (十二因緣) clarifies attaining the Patience with the Non-arising of Dharmas (無生忍) [Anutpattika-dharma-kshanti] by using true wisdom to accord with true Dharma.' Zhao (肇) [Sengzhao] said: 'The previous text used believing, understanding, protecting, upholding, proclaiming, and propagating as the nourishment of Dharma. Now, it clarifies that inner practice should accord with Dharma as the offering of Dharma. All dharmas are the Six Perfections (六度) and other dharmas spoken of in the profound sutras.' Sheng (生) [Sengzhao's disciple] said: 'To practice according to what the sutra says is the most profound practice. Therefore, it is separately clarified.' Accord with the Twelve Links of Dependent Origination (十二因緣). Sheng (生) [Sengzhao's disciple] said: 'Emotions no longer contradict the principle of Dependent Origination (因緣).' Depart from all wrong views. Sheng (生) [Sengzhao's disciple] said: 'Since one accords with the principle of Dependent Origination (因緣), one departs from all wrong views of existence and non-existence.' Attain the Patience with the Non-arising of Dharmas (無生忍) [Anutpattika-dharma-kshanti]. Sheng (生) [Sengzhao's disciple] said: 'To accord with the principle of Dependent Origination (因緣) and have no more wrong views is the Patience with the Non-arising of Dharmas (無生忍) [Anutpattika-dharma-kshanti].' Decisively know there is no self and no sentient beings. Zhao (肇) [Sengzhao] said: 'Not understanding Dependent Origination (緣起) causes the delusion of wrong views, sealing off the confusion about self. If one practices according to what is said in the sutra, one can attain clear wisdom and clearly see the source and origin of the Twelve Links of Dependent Origination (十二因緣). Therefore, one can depart from all wrong views and attain the Patience with the Non-arising of Dharmas (無生忍) [Anutpattika-dharma-kshanti], and no longer have thoughts of self and sentient beings.' Seeing conditions as they are is called according with them; understanding the principles of existence and non-existence is called decisive knowledge. These are different names for the function of wisdom. And regarding the causes, conditions, and karmic retributions. Sheng (生) [Sengzhao's disciple] said: 'The view of the Patience with the Non-arising of Dharmas (無生忍) [Anutpattika-dharma-kshanti] is thus decisive. Although there is no self and no sentient beings, it is not that there is no master who receives the retributions.' Without contradiction and without contention. Shi (什) [Kumarajiva, the translator] said: 'Seeing Dharma as it is, there is no contradiction; without contradiction, there is no contention.' Depart from all that is 'mine'. Zhao (肇) [Sengzhao] said: 'Without contradiction and without contention is the meaning of according with. The five skandhas (五受陰身) [five aggregates of clinging] and all causes, conditions, and karmic retributions of family members

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報。即我所也。若能明見因緣果報之性。順而無違則離諸我所也。上直觀因緣知無造者。故離我見。今觀因緣果報知無屬者。故離我所見也。生曰。亦離我所。

依于義不依語。

肇曰。至義非言宣。尋言則失至。且妙理常一語應無方。而欲以無方之語定常一之理者不亦謬哉。是以依義不依語者見之明也。生曰。不復逐語取相而昧其理也。

依于智不依識。

肇曰。六識識六塵而已。不能分別是非。分別是非其唯正智乎。是以行者依智不依識也。生曰。若識以著為情。智以達理為用。終不復從識乖智也。

依了義經不依不了義經。

肇曰。佛所說經自有義旨分明。盡然易了者應依。亦有應時之經詭言合道聖意難知。自未了者不可依也。生曰。辨理者爲了義經也。雖曰巧辭而無理者。為不了義也。

依於法不依人。

什曰。佛言我泥洹后。當依止四法以為大師。所謂四依法也。明此四法可依止可信受也。依於法不依人者法謂經教也。當依經法不可以人勝故背法依人也。法有二種。一文字語言二義法。莫依語也。義亦有二種。一識所知義二智所知義。識則唯求虛妄五欲不求實利智。能求實利棄五欲故。依智所知義不依識所知義。為求智所知義故依智也。智所知義亦有二

【現代漢語翻譯】 現代漢語譯本： 報。就是『我所』（屬於我的）的意思。如果能夠清楚地看到因緣果報的性質，順應它而不違背，就能脫離各種『我所』。前面直接觀察因緣，知道沒有造作者，所以脫離了我見。現在觀察因緣果報，知道沒有歸屬者，所以脫離了我所見。生公說：也脫離了『我所』。

依于義不依語。

肇法師說：最深刻的道理不是言語可以表達的，追逐言語就會失去最深刻的道理。而且精妙的道理恒常是唯一的，語言的表達應該是多種多樣的。想要用多種多樣的語言來確定恒常唯一的道理，不是荒謬嗎？所以，『依于義不依語』，是見解明智的表現。生公說：不再追逐語言文字的表象，而忽略了其中的道理。

依于智不依識。

肇法師說：六識（眼識、耳識、鼻識、舌識、身識、意識）只能識別六塵（色、聲、香、味、觸、法）而已，不能分辨是非。分辨是非的，只有正智啊。所以修行的人要依于智，不依于識。生公說：如果說識是以執著為情，智是以通達道理為用，最終不再順從識而違背智。

依了義經不依不了義經。

肇法師說：佛所說的經典，有義理旨趣分明，完全容易理解的，應該依從。也有應時而說的經典，用巧妙的言辭來契合真理，聖人的意思難以理解，自己還沒有理解的，不可以依從。生公說：辨別道理，是爲了了義經。雖然說是巧妙的言辭，但是沒有道理的，就是不了義經。

依於法不依人。

鳩摩羅什法師說：佛說我涅槃（Nirvana, 寂滅）后，應當依止四法作為大師，就是所謂的四依法。說明這四法是可以依止、可以信受的。『依於法不依人』，法指的是經教。應當依據經法，不可以因為人勝過法，就背離法而依從人。法有兩種，一是文字語言，二是義法。不要依從語言文字。義也有兩種，一是識所知義，二是智所知義。識只是追求虛妄的五欲（色、聲、香、味、觸），不追求實際的利益；智慧夠追求實際的利益，拋棄五欲，所以要依從智所知義，不依從識所知義。爲了追求智所知義，所以要依從智。智所知義也有兩種

【English Translation】 English version: Report. That is what 『mine』 means. If one can clearly see the nature of cause, condition, and effect, and follow it without contradiction, then one can be free from all that is 『mine』. Previously, directly observing the causes and conditions, knowing there is no creator, thus one is free from the view of self. Now, observing the causes, conditions, and effects, knowing there is no owner, thus one is free from the view of what belongs to self. Master Sheng said: Also free from 『what belongs to self』.

Rely on the meaning, not on the words.

Master Zhao said: The ultimate meaning cannot be expressed by words. Seeking the words will lose the ultimate meaning. Moreover, the wonderful principle is always one, and the expression of words should be diverse. Is it not absurd to try to define the constant and unique principle with diverse words? Therefore, 『relying on the meaning, not on the words』 is a manifestation of clear understanding. Master Sheng said: No longer pursuing the appearance of words and neglecting the principle within.

Rely on wisdom, not on consciousness.

Master Zhao said: The six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) can only recognize the six sense objects (form, sound, smell, taste, touch, and dharma), and cannot distinguish right from wrong. It is only right wisdom that can distinguish right from wrong. Therefore, practitioners should rely on wisdom, not on consciousness. Master Sheng said: If consciousness is characterized by attachment, and wisdom is characterized by understanding the principle, then ultimately one will not follow consciousness and go against wisdom.

Rely on the definitive sutras, not on the provisional sutras.

Master Zhao said: Among the sutras spoken by the Buddha, there are those with clear and easily understood meanings, which should be relied upon. There are also sutras spoken in response to the times, using skillful words to accord with the truth, but the Buddha's intention is difficult to understand, and those that one has not yet understood should not be relied upon. Master Sheng said: Discriminating the principle is for the definitive sutras. Although they are said to be skillful words, if they lack principle, they are provisional sutras.

Rely on the Dharma, not on the person.

Master Kumarajiva said: The Buddha said that after my Nirvana (Nirvana, extinction), you should rely on the four Dharmas as your teachers, which are the so-called Four Reliances. This explains that these four Dharmas can be relied upon and accepted. 『Rely on the Dharma, not on the person,』 the Dharma refers to the teachings of the sutras. One should rely on the sutras, and should not abandon the Dharma and rely on the person because the person surpasses the Dharma. There are two kinds of Dharma: one is written language, and the other is the Dharma of meaning. Do not rely on the language. There are also two kinds of meaning: one is the meaning known by consciousness, and the other is the meaning known by wisdom. Consciousness only seeks illusory five desires (form, sound, smell, taste, touch), and does not seek real benefits; wisdom can seek real benefits and abandon the five desires, so one should rely on the meaning known by wisdom, and not rely on the meaning known by consciousness. In order to seek the meaning known by wisdom, one should rely on wisdom. There are also two kinds of meaning known by wisdom.

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種。一了義經二不了義經。不了義經如佛說殺父母無罪未分別。是不了義也。若言無明是父愛是母。生死根本故名父母。斷其本則生死盡。故言殺之無罪既分別是了義經也。複次若佛言佛是人中第一。涅槃是法中第一。如是等皆名了義也。是故當依了義經莫依不了義經。肇曰。法雖由人弘。而人不必盡應於法。法有定楷人無常。則所以行者依法不依人也。生曰。人行理無非法為法也。茍曰有法不遺下賤。若無法者雖復極貴極高。亦不從之。

隨順法相無所入無所歸。

肇曰。法即下因緣法也。上順因緣知法無生。今順因緣知法無盡也。法從緣而有從緣而無。其有不從未來來。其無不歸入過去。故曰無入無歸也。生曰。復隨順法相無入無歸之義也。無入無歸盡不為實也。

無明畢竟滅故諸行亦畢竟滅乃至生畢竟滅故老死亦畢竟滅。

什曰。此即四依中如實法也。上十二因緣。明如說修行隨順因緣故得無生法忍。今明行四依依十二因緣如實相也。肇曰。無明十二之根本。無明既滅余緣亦滅也。畢竟謂始終常滅不復更滅。始終常滅不復更滅。乃所以成無盡滅義也。生曰。畢竟滅者終要然也。終既要滅生豈有哉。生若不有其誰有滅耶。則無入無歸也。

作如是觀十二因緣無有盡相。

肇

【現代漢語翻譯】 現代漢語譯本 經文分為兩種：一是了義經，二是不了義經。不了義經，比如佛說殺父母沒有罪，這是沒有分別說明的，屬於不了義。如果說無明（avidyā）是父親，愛慾是母親，因為它們是生死的根本，所以稱為父母。斷絕這個根本，那麼生死就終結了，所以說殺掉他們沒有罪，這種解釋清楚明白的就是了義經。再比如，如果佛說佛是人中最尊貴的，涅槃（nirvāṇa）是法中最殊勝的，這些都稱爲了義。因此，應當依了義經，不要依不了義經。肇法師說：『佛法雖然由人來弘揚，但是人未必完全符合佛法。佛法有其固定的準則，而人是會變化的，所以修行應當依法而不依人。』僧肇註：人如果按照真理行事，就沒有什麼不是佛法了，這就是以非法為法。茍法師說：『如果有符合佛法的，即使地位再低也要遵從；如果沒有符合佛法的，即使地位再尊貴再高，也不要聽從。』 隨順諸法的實相，沒有來處，也沒有歸宿。 肇法師說：『這裡說的法，就是指下文的因緣法。向上隨順因緣，就知道法本無生。現在隨順因緣，就知道法本無滅。法從因緣而生，也從因緣而滅。它的生不是從未來而來，它的滅也不是歸入過去，所以說沒有來處，也沒有歸宿。』僧肇註：『又隨順諸法的實相，就是沒有來處也沒有歸宿的意義。沒有來處也沒有歸宿，最終都不是真實的。』 因為無明（avidyā）徹底滅盡，所以諸行（saṃskāra）也徹底滅盡，乃至生（jāti）徹底滅盡，所以老死（jarā-maraṇa）也徹底滅盡。 什法師說：『這就是四依中的如實法。前面的十二因緣，說明如實修行，隨順因緣，所以能得到無生法忍。現在說明行四依，依十二因緣的如實相。』肇法師說：『無明是十二因緣的根本。無明既然滅盡，其餘的因緣也隨之滅盡。』『畢竟』的意思是始終常滅，不再重新生滅。始終常滅，不再重新生滅，這才成就了無盡滅的意義。僧肇註：『畢竟滅就是最終一定要滅。最終既然一定要滅，那麼生又怎麼會有呢？生如果不存在，那麼誰會有滅呢？』這就是沒有來處也沒有歸宿。 像這樣觀察十二因緣，就沒有窮盡的相狀。 肇法師說：

【English Translation】 English version There are two types of sutras: definitive (了義經, liǎoyì jīng) and non-definitive (不了義經, bùliǎo yì jīng). A non-definitive sutra, for example, is when the Buddha says that killing one's parents is not a sin, without further explanation. This is non-definitive. However, if it is said that ignorance (無明, wúmíng, avidyā) is the father and craving (愛, ài) is the mother, because they are the root of birth and death, they are called parents. Cutting off this root ends birth and death, so killing them is not a sin. This clear explanation is a definitive sutra. Furthermore, if the Buddha says that the Buddha is the foremost among humans and nirvāṇa (涅槃, nièpán) is the foremost among dharmas, these are all considered definitive. Therefore, one should rely on definitive sutras and not on non-definitive sutras. Master Zhao (肇, Zhào) said: 'Although the Dharma is propagated by people, people are not necessarily fully in accordance with the Dharma. The Dharma has fixed principles, but people are subject to change. Therefore, practice should be based on the Dharma and not on people.' Seng Zhao (生, Shēng) commented: 'If people act in accordance with truth, there is nothing that is not Dharma; this is taking the non-Dharma as Dharma.' Gou (茍, Gǒu) said: 'If there is something that accords with the Dharma, even if it is of low status, it should be followed; if there is something that does not accord with the Dharma, even if it is of the highest status, it should not be followed.' Conforming to the characteristics of the Dharma, there is no coming and no going. Master Zhao said: 'The Dharma here refers to the law of dependent origination (因緣法, yīnyuán fǎ) mentioned below. By conforming to dependent origination, one knows that the Dharma is without arising. Now, by conforming to dependent origination, one knows that the Dharma is without ceasing. The Dharma arises from conditions and ceases from conditions. Its arising does not come from the future, and its ceasing does not return to the past. Therefore, it is said that there is no coming and no going.' Seng Zhao commented: 'Furthermore, conforming to the characteristics of the Dharma means that there is no coming and no going. No coming and no going ultimately means that it is not real.' Because ignorance (無明, wúmíng, avidyā) is completely extinguished, so volitional activities (諸行, zhūxíng, saṃskāra) are also completely extinguished, and even birth (生, shēng, jāti) is completely extinguished, so old age and death (老死, lǎosǐ, jarā-maraṇa) are also completely extinguished. Master Shi (什, Shí) said: 'This is the Dharma as it truly is among the four reliances. The preceding twelve links of dependent origination explain that by practicing truthfully and conforming to conditions, one can attain the forbearance of the non-arising of phenomena. Now, it explains practicing the four reliances based on the true nature of the twelve links of dependent origination.' Master Zhao said: 'Ignorance is the root of the twelve links of dependent origination. Since ignorance is extinguished, the remaining links are also extinguished.' 'Completely' means that it is always extinguished from beginning to end and will not arise again. Being always extinguished from beginning to end and not arising again is what constitutes the meaning of endless extinction. Seng Zhao commented: 'Complete extinction means that it will ultimately be extinguished. Since it will ultimately be extinguished, how can there be birth? If birth does not exist, then who will experience extinction?' This is no coming and no going. Observing the twelve links of dependent origination in this way, there is no aspect of exhaustion. Master Zhao said:

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曰。滅盡義一。既曰畢竟滅而曰無盡者何耶。夫滅生於不滅。畢竟常滅則無不滅。無不滅則滅無所滅。滅無所滅。即是無盡義也。

不復起見。

肇曰。上觀因緣無生離常我等諸見。今觀因緣無盡離斷滅等諸見。

是名最上法之供養。

肇曰。若能順行深經明見緣起。具足四依離諸見者法養之上也。上直明誦持此內行應順。故言最上也。生曰。諷誦讀說已上于衣食供養。此又最上也。

佛告天帝王子月蓋從藥王佛聞如是法得柔順忍。

什曰。柔謂軟鈍也。于實相法未能深入。軟智軟信隨順不違。故名柔順忍也。肇曰。心柔智順堪受實相。未及無生名柔順忍。

即解寶衣嚴身之具以供養佛白佛言世尊如來滅后我當行法供養守護正法愿以威神加哀建立令我得降魔怨修菩薩行。

什曰。四魔合為三怨。一煩惱二天魔三外道也。如來滅后月蓋道力未具。若不加威神則為魔所壞不能降伏。故請加威神。肇曰。聞法供養欣欲行之。然經道深遠非己力所弘。故愿加威神也。

佛知其深心所念而記之曰。

什曰。欲令後人信伏。故記其守護法藏也。

汝于末後守護法城天帝時王子月蓋見法清凈聞佛授記以信出家。

什曰。若俗穢自纏乖于凈法。知非處穢之

【現代漢語翻譯】 現代漢語譯本： 問：『滅盡』的意義只有一個。既然說了『畢竟滅』，又說『無盡』，這是為什麼呢？ 答：『滅』生於『不滅』。如果一切都歸於『畢竟常滅』，那就沒有『不滅』了。如果沒有『不滅』，那麼『滅』也就無所『滅』。『滅』無所『滅』，這就是『無盡』的意義。

『不復起見』。

肇法師解釋說：前面觀察因緣，破除了『無生』、『離常』、『我』等各種見解。現在觀察因緣，破除『斷滅』等各種見解。

『是名最上法之供養』。

肇法師解釋說：如果能夠順應修行甚深經典，明瞭地認識到緣起，具足四依（依法不依人，依義不依語，依智不依識，依了義經不依不了義經），遠離各種見解，這就是最上等的法供養。前面只是說明誦讀受持這些內在的修行應該順應，所以說是『最上』。生法師說：諷誦讀說已經勝過衣食供養，這又是最上等的供養。

佛告訴天帝釋（Devendra，佛教中的護法神）的王子月蓋（Candra-ghata）說：『你從藥王佛（Bhaisajya-raja）那裡聽聞這樣的佛法，獲得了柔順忍（mridu-ksanti）。』

鳩摩羅什（Kumarajiva）解釋說：『柔』是指軟弱遲鈍。對於實相法（tattva-laksana-dharma）未能深入理解。以軟弱的智慧和信念隨順而不違背，所以叫做柔順忍。肇法師解釋說：心柔和，智慧隨順，堪能接受實相，但還未達到無生法忍（anutpattika-dharma-ksanti），所以叫做柔順忍。

於是解下寶貴的衣服和莊嚴身體的飾物來供養佛，稟告佛說：『世尊，如來（Tathagata）滅度后，我應當行法供養，守護正法（sad-dharma），希望您以威神之力加持我，哀憐我，建立我，使我能夠降伏魔怨，修行菩薩行（bodhisattva-carya）。』

鳩摩羅什解釋說：四魔（skt: catvāro māraḥ）合為三種怨敵：一是煩惱魔（klesha-mara），二是天魔（deva-mara），三是外道魔（mrga-mara）。如來滅度后，月蓋的道力還未具足，如果不加持威神之力，就會被魔所破壞，不能降伏，所以請求加持威神之力。肇法師解釋說：聽聞佛法后，歡喜地想要去實行，然而佛法深奧，不是自己的力量所能弘揚的，所以希望佛加持威神之力。

佛知道他內心深處的想法，就為他授記說：

鳩摩羅什解釋說：爲了讓後人信服，所以佛為他授記，預言他將守護法藏。

『你將在末法時期守護法城，天帝釋的王子月蓋，見到佛法清凈，聽聞佛的授記后，以信心出家。』

鳩摩羅什解釋說：如果世俗的污穢纏繞自身，就會違背清凈的佛法，要知道不應該處於污穢之處。

English version: Question: 'Extinction' has only one meaning. Since it is said 'ultimate extinction,' yet it is also said 'endless,' what is the reason for this? Answer: 'Extinction' arises from 'non-extinction.' If everything returns to 'ultimate and constant extinction,' then there would be no 'non-extinction.' If there is no 'non-extinction,' then 'extinction' has nothing to 'extinguish.' 'Extinction' having nothing to 'extinguish' is precisely the meaning of 'endless.'

'No longer arising views.'

Master Zhao explains: Previously, by observing conditions, we eliminated views such as 'non-arising,' 'separation from permanence,' and 'self.' Now, by observing conditions, we eliminate views such as 'annihilation.'

'This is called the supreme offering of the Dharma.'

Master Zhao explains: If one can accord with and practice the profound sutras, clearly understand dependent origination (pratītyasamutpāda), possess the four reliances (four principles of interpretation: relying on the Dharma, not the person; relying on the meaning, not the words; relying on wisdom, not consciousness; relying on definitive meaning, not provisional meaning), and be free from all views, this is the supreme Dharma offering. The previous statement only explained that reciting and upholding these inner practices should be in accordance, therefore it is called 'supreme.' Master Sheng says: Reciting and expounding are already superior to offerings of clothing and food; this is even more supreme.

The Buddha told Candra-ghata (Candra-ghata, son of Devendra), the prince of Devendra (Devendra, a protective deity in Buddhism): 'You heard such Dharma from Bhaisajya-raja (Bhaisajya-raja, the Medicine King Buddha) and obtained mridu-ksanti (mridu-ksanti, the patience of gentleness and compliance).'

Kumarajiva (Kumarajiva, a famous translator of Buddhist scriptures) explains: 'Mridu' means soft and dull. One has not deeply understood the true nature of reality (tattva-laksana-dharma). With soft wisdom and faith, one complies without opposition, therefore it is called mridu-ksanti. Master Zhao explains: The mind is gentle and wisdom is compliant, capable of receiving the true nature of reality, but not yet reaching anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the patience with the non-arising of phenomena), so it is called mridu-ksanti.

Then he took off his precious clothes and ornaments to offer to the Buddha, and said to the Buddha: 'World Honored One, after the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) passes away, I shall practice Dharma offerings and protect the sad-dharma (sad-dharma, the true Dharma). I hope that you will empower me with your divine power, have compassion on me, establish me, so that I can subdue the maras (skt: catvāro māraḥ) and practice the bodhisattva-carya (bodhisattva-carya, the practice of a bodhisattva).'

Kumarajiva explains: The four maras are combined into three enemies: first, the klesha-mara (klesha-mara, the demon of afflictions), second, the deva-mara (deva-mara, the demon of heavenly beings), and third, the mrga-mara (mrga-mara, the demon of external paths). After the Tathagata passes away, Candra-ghata's power of the Way is not yet complete. If he is not empowered with divine power, he will be destroyed by the maras and unable to subdue them, so he requests the addition of divine power. Master Zhao explains: After hearing the Dharma, he joyfully wants to practice it. However, the Dharma is profound and far-reaching, not something he can propagate with his own strength, so he hopes that the Buddha will add divine power.

The Buddha knew the deep thoughts in his heart and prophesied to him, saying:

Kumarajiva explains: In order to make future people believe and submit, the Buddha prophesied that he would protect the Dharma treasury.

'You will protect the Dharma city in the future age. Candra-ghata, the prince of Devendra, saw the purity of the Dharma, heard the Buddha's prophecy, and left home with faith.'

Kumarajiva explains: If worldly defilements entangle oneself, one will violate the pure Dharma. One should know that one should not be in a defiled place.

【English Translation】 Question: 'Extinction' has only one meaning. Since it is said 'ultimate extinction,' yet it is also said 'endless,' what is the reason for this? Answer: 'Extinction' arises from 'non-extinction.' If everything returns to 'ultimate and constant extinction,' then there would be no 'non-extinction.' If there is no 'non-extinction,' then 'extinction' has nothing to 'extinguish.' 'Extinction' having nothing to 'extinguish' is precisely the meaning of 'endless.'

'No longer arising views.'

Zhao said: Previously, by observing conditions, we eliminated views such as 'non-arising,' 'separation from permanence,' and 'self.' Now, by observing conditions, we eliminate views such as 'annihilation.'

'This is called the supreme offering of the Dharma.'

Zhao said: If one can accord with and practice the profound sutras, clearly understand dependent origination, possess the four reliances, and be free from all views, this is the supreme Dharma offering. The previous statement only explained that reciting and upholding these inner practices should be in accordance, therefore it is called 'supreme.' Sheng said: Reciting and expounding are already superior to offerings of clothing and food; this is even more supreme.

The Buddha told Candra-ghata, the prince of Devendra: 'You heard such Dharma from Bhaisajya-raja and obtained mridu-ksanti.'

Kumarajiva explains: 'Mridu' means soft and dull. One has not deeply understood the true nature of reality. With soft wisdom and faith, one complies without opposition, therefore it is called mridu-ksanti. Zhao said: The mind is gentle and wisdom is compliant, capable of receiving the true nature of reality, but not yet reaching anutpattika-dharma-ksanti, so it is called mridu-ksanti.

Then he took off his precious clothes and ornaments to offer to the Buddha, and said to the Buddha: 'World Honored One, after the Tathagata passes away, I shall practice Dharma offerings and protect the Dharma. I hope that you will empower me with your divine power, have compassion on me, establish me, so that I can subdue the maras and practice the bodhisattva path.'

Kumarajiva explains: The four maras are combined into three enemies: first, the klesha-mara, second, the deva-mara, and third, the mrga-mara. After the Tathagata passes away, Candra-ghata's power of the Way is not yet complete. If he is not empowered with divine power, he will be destroyed by the maras and unable to subdue them, so he requests the addition of divine power. Zhao said: After hearing the Dharma, he joyfully wants to practice it. However, the Dharma is profound and far-reaching, not something he can propagate with his own strength, so he hopes that the Buddha will add divine power.

The Buddha knew the deep thoughts in his heart and prophesied to him, saying:

Kumarajiva explains: In order to make future people believe and submit, the Buddha prophesied that he would protect the Dharma treasury.

'You will protect the Dharma city in the future age. Candra-ghata, the prince of Devendra, saw the purity of the Dharma, heard the Buddha's prophecy, and left home with faith.'

Kumarajiva explains: If worldly defilements entangle oneself, one will violate the pure Dharma. One should know that one should not be in a defiled place.

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所弘道。故出家修凈以弘凈法矣。

修集善法精進不久得五神通具菩薩道。

什曰。明其無閡。如通達佛道中說也。

得陀羅尼。

什曰。是聞持也。

無斷辯才。

什曰。辯才無盡隨其說之久近不中斷也。

于佛滅后以其所得神通總持辯才之力。

什曰。以神通力故能現變知心。聞持力故不失所聞。辯才力故能等為人說。有此三力故能宣佈遺法者也。

滿十小劫藥王如來所轉法輪隨而分佈。

肇曰。分佈法輪。即弘法養也。

月蓋比丘以守護法勤行精進即於此身化百萬億人于阿耨多羅三藐三菩提立不退轉。十四那由他人深發聲聞辟支佛心。無量眾生得生天上。天帝。時王寶蓋豈異人乎。今現得佛號寶炎如來。其王千子即賢劫中千佛是也。從迦羅鳩孫馱為始得佛。最後如來號曰樓至。月蓋比丘則我身是。如是天帝。當知此要。以法供養于諸供養為上為最第一無比。

肇曰。吾成正覺由法供養。以是可知法養為上矣。

是故天帝當以法之供養恭敬于佛。

肇曰。行法養。即恭敬佛也。

囑累品第十四

於是佛告彌勒菩薩言彌勒我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法。

什曰。言此經是菩提之因

【現代漢語翻譯】 現代漢語譯本：所弘揚的佛法。因此出家修行清凈之行，是爲了弘揚清凈的佛法。 修習積聚善法，精進修行不久，就能獲得五神通，具備菩薩的道行。 鳩摩羅什（Kumārajīva）說：'說明其沒有障礙，如同通達佛道中所說的那樣。' 獲得陀羅尼（dhāraṇī）。（總持，記憶力） 鳩摩羅什（Kumārajīva）說：'是聞持的意思。' 無間斷的辯才。 鳩摩羅什（Kumārajīva）說：'辯才無窮盡，無論說法時間長短都不會中斷。' 在佛陀滅度后，憑藉他所獲得的神通、總持和辯才的力量。 鳩摩羅什（Kumārajīva）說：'因為有神通力，所以能夠顯現變化，知曉人心；因為有聞持力，所以不會遺忘所聽聞的；因為有辯才力，所以能夠平等地為人說法。具備這三種力量，才能宣揚佛陀遺留的佛法。' 在十小劫的時間裡，隨順藥王如來（Bhaiṣajya-rāja Tathāgata）所轉的法輪而廣為分佈。 僧肇（Sengzhao）說：'分佈法輪，就是弘揚佛法，滋養眾生。' 月蓋比丘（Candra-cchattra bhikṣu）因為守護佛法，勤奮修行精進，就在此身度化百萬億人，使他們在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）上立於不退轉之地。十四那由他（nayuta，數量單位）人深深地發起聲聞（Śrāvaka，聽聞佛法者）和辟支佛（Pratyekabuddha，緣覺）之心。無數眾生得以升到天上，成為天帝。當時的時王寶蓋難道是別人嗎？現在已經成佛，佛號為寶炎如來（Ratna-arci Tathāgata）。他的千位王子就是賢劫（Bhadrakalpa）中的千佛。從迦羅鳩孫馱佛（Krakucchanda Buddha）開始成佛，最後一位如來佛號為樓至佛（Rucī Buddha）。月蓋比丘就是我的前身。像這樣，天帝，應當明白這個要點：以佛法供養，在所有供養中是最上、最好、第一、無比的。' 僧肇（Sengzhao）說：'我成就正覺，是因為以佛法供養。由此可知，佛法供養是最上的。' 因此，天帝，應當以佛法的供養來恭敬佛陀。 僧肇（Sengzhao）說：'實行佛法供養，就是恭敬佛陀。' 囑累品第十四 這時，佛陀告訴彌勒菩薩（Maitreya Bodhisattva）說：'彌勒，我現在將我用無量億阿僧祇劫（asaṃkhya kalpa，無數大劫）所積聚的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）之法。' 鳩摩羅什（Kumārajīva）說：'說這部經是菩提之因。'

【English Translation】 English version: The Dharma that was propagated. Therefore, renouncing the world and cultivating purity is to propagate the pure Dharma. Cultivating and accumulating good deeds, and diligently practicing, one will soon attain the five supernormal powers and be equipped with the path of a Bodhisattva. Kumārajīva said: 'Explaining its unobstructedness, as mentioned in the understanding of the Buddha's path.' Obtaining dhāraṇī (retention). (Total retention, memory) Kumārajīva said: 'It means the power of remembering what is heard.' Uninterrupted eloquence. Kumārajīva said: 'Eloquence is inexhaustible, and it will not be interrupted no matter how long the speech is.' After the Buddha's Parinirvana, relying on the power of his attained supernormal powers, total retention, and eloquence. Kumārajīva said: 'Because of the power of supernormal abilities, one can manifest transformations and know people's minds; because of the power of retention, one will not lose what is heard; because of the power of eloquence, one can equally preach to others. Having these three powers, one can proclaim the Dharma left by the Buddha.' For ten small kalpas, following the Dharma wheel turned by Bhaiṣajya-rāja Tathāgata (Medicine King Thus Come One), it was widely distributed. Sengzhao said: 'Distributing the Dharma wheel is to propagate the Dharma and nourish sentient beings.' The bhikṣu (monk) Candra-cchattra (Moon Cover), because of protecting the Dharma and diligently practicing with vigor, in this very life transformed a million trillion people, causing them to stand in non-retrogression on anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Fourteen nayutas (a large number) of people deeply aroused the minds of Śrāvakas (listeners) and Pratyekabuddhas (solitary Buddhas). Countless sentient beings were able to be born in the heavens and become devas (gods). Was the king at that time, Treasure Cover, any different from others? Now he has attained Buddhahood, and his Buddha name is Ratna-arci Tathāgata (Jewel Flame Thus Come One). His thousand sons are the thousand Buddhas of the Bhadrakalpa (Fortunate Aeon). Starting with Krakucchanda Buddha, the last Tathāgata will be named Rucī Buddha. The bhikṣu Moon Cover is who I was. In this way, Deva King, you should know this essential point: offering with the Dharma is the highest, the best, the first, and incomparable among all offerings.' Sengzhao said: 'I attained perfect enlightenment because of offering with the Dharma. From this, it can be known that Dharma offering is the highest.' Therefore, Deva King, you should use the offering of the Dharma to respectfully honor the Buddha. Sengzhao said: 'Practicing Dharma offering is to respectfully honor the Buddha.' Chapter Fourteen: Entrustment At this time, the Buddha told Maitreya Bodhisattva: 'Maitreya, I now entrust to you the Dharma of anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) that I have accumulated over countless asaṃkhya kalpas (incalculable eons).' Kumārajīva said: 'Saying that this sutra is the cause of Bodhi.'

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。

付囑于汝。

什曰。不付阿難以其無有神力不能廣宣故不付也。維摩非此土菩薩故不囑也。文殊游無定方故不囑。囑彌勒者以於此成佛故也。佛自以神力宣佈欲成彌勒功業故也。肇曰。不思議經即佛無上菩提之道。其道深遠難可克成。吾無量劫不惜身命肉施逾須彌血施過江海。勤苦積集今始得就。哀彼長迷故垂之竹帛。然群生薄德魔事熾盛吾道多難。非汝不弘嗣正之第。所以重囑累之也。

如是輩經于佛滅后末世之中汝等當以神力廣宣流佈。

什曰。用神通則能消伏魔怨。廣宣無礙矣。

于閻浮提無令斷絕。

肇曰。城高則衛生。道尊則魔盛。自非神力無以制持。故勸以神力矣。

所以者何未來世中當有善男子善女人及天龍鬼神乾闥婆羅剎等發阿耨多羅三藐三菩提心樂於大法若使不聞如是等經則失善利。

什曰。若不聞此經或墜二乘。則失大乘善利也。

如此輩人聞是等經必多信樂發希有心當以頂受隨諸眾生所應得利而為廣說。

肇曰。法之通塞損益若是。故勸彌勒頂受廣說者矣。

彌勒當知菩薩有二相。

什曰。若好雜句應授之以文若好深法即誨之以義。要宜知其相。故為辯二相也。肇曰。行之深淺各有異相。得失兩陳以厲護持法

【現代漢語翻譯】 現代漢語譯本 　　（佛）囑託給你（彌勒）。 　　鳩摩羅什（Kumārajīva）說：不囑託阿難（Ānanda），是因為他沒有神通力，不能廣泛宣揚；不囑託維摩（Vimalakīrti），因為他不是此土的菩薩；不囑託文殊（Mañjuśrī），因為他遊方不定。囑託彌勒（Maitreya）的原因，是因為他將在此成佛。佛自己用神通力宣佈，也是爲了成就彌勒的功業。僧肇（Sengzhao）說：《不思議經》就是佛無上菩提（anuttarā-samyak-saṃbodhi）的道路。這條道路深遠，難以成就。我無量劫以來不惜身命，佈施的肉多過須彌山（Sumeru），佈施的血多過江海，勤苦積累，如今才得以成就。哀憐那些長期迷惑的人，所以將此經垂示于竹帛。然而眾生福德淺薄，魔事熾盛，我的道業多有困難。如果不是你（彌勒）來弘揚，就不能繼承正法。所以要再三囑託你。 　　像這樣的經典，在佛滅度后的末世之中，你們應當用神通力廣泛宣揚流佈。 　　鳩摩羅什（Kumārajīva）說：運用神通，就能消伏魔怨，廣泛宣揚就沒有障礙了。 　　在閻浮提（Jambudvīpa）不要讓它斷絕。 　　僧肇（Sengzhao）說：城墻高，則衛生好；道義尊貴，則魔事興盛。如果不是用神通力，就無法制伏。所以勸彌勒用神通力。 　　為什麼呢？未來世中，當有善男子、善女人以及天（deva）、龍（nāga）、鬼神（yakṣa）、乾闥婆（gandharva）、羅剎（rākṣasa）等，發阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi），喜好大法。如果使他們聽不到像這樣的經典，就會失去善利。 　　鳩摩羅什（Kumārajīva）說：如果不聽聞此經，或許會墮入二乘，就會失去大乘的善利。 　　像這樣的人，聽聞這些經典，必定多生信樂，發起稀有之心，應當以頭頂受持，隨順各種眾生所應得到的利益，而為他們廣泛解說。 　　僧肇（Sengzhao）說：法的通達與阻塞，損益就是這樣。所以勸彌勒頂受並廣泛解說。 　　彌勒（Maitreya），應當知道菩薩有兩種相。 　　鳩摩羅什（Kumārajīva）說：如果喜歡雜句，就應授予他文辭；如果喜歡深法，就教誨他義理。一定要了解他的根器，所以要分辨這兩種相。僧肇（Sengzhao）說：修行的深淺各有不同的相，將得失兩種情況都陳述出來，是爲了勉勵護持正法。

【English Translation】 English version 　　(The Buddha) entrusts it to you (Maitreya). 　　Kumārajīva said: (The Buddha) does not entrust it to Ānanda because he does not have the supernatural power to propagate it widely; (He) does not entrust it to Vimalakīrti because he is not a Bodhisattva of this land; (He) does not entrust it to Mañjuśrī because he travels without a fixed direction. The reason for entrusting it to Maitreya is that he will become a Buddha here. The Buddha himself announces with supernatural power, also to accomplish the merits of Maitreya. Sengzhao said: The Inconceivable Sutra is the path of the Buddha's anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). This path is profound and difficult to achieve. For countless kalpas, I have not spared my life, giving away flesh more than Mount Sumeru, and blood more than the rivers and seas. Through diligent accumulation, I have now achieved it. Pitying those who are long lost, I have left this sutra on bamboo and silk. However, beings have shallow merit, demonic affairs are rampant, and my path has many difficulties. If it were not for you (Maitreya) to propagate it, the Dharma could not be inherited. Therefore, I repeatedly entrust it to you. 　　Such sutras as these, in the degenerate age after the Buddha's parinirvana, you should widely propagate and disseminate with supernatural power. 　　Kumārajīva said: Using supernatural powers can subdue demonic grievances, and wide propagation will be without obstacles. 　　Do not let it be cut off in Jambudvīpa. 　　Sengzhao said: If the city walls are high, hygiene is good; if the Dharma is honored, demonic affairs flourish. If it were not for supernatural power, there would be no way to control them. Therefore, (the Buddha) advises Maitreya to use supernatural power. 　　Why? In the future, there will be good men, good women, as well as devas (gods), nāgas (dragons), yakṣas (spirits), gandharvas (celestial musicians), rākṣasas (demons), etc., who generate the mind of anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) and delight in the Great Dharma. If they do not hear such sutras, they will lose their good benefits. 　　Kumārajīva said: If they do not hear this sutra, they may fall into the Two Vehicles and lose the good benefits of the Mahayana. 　　Such people, hearing these sutras, will surely generate much faith and joy, and develop a rare mind. They should uphold it with the crown of their heads, and according to the benefits that various beings should receive, widely explain it for them. 　　Sengzhao said: The accessibility and obstruction of the Dharma, and the gains and losses, are like this. Therefore, (the Buddha) advises Maitreya to uphold and widely explain it. 　　Maitreya, you should know that Bodhisattvas have two aspects. 　　Kumārajīva said: If one likes miscellaneous sentences, one should give him the text; if one likes profound Dharma, one should teach him the meaning. It is essential to understand his disposition, so one must distinguish these two aspects. Sengzhao said: The depth of practice has different aspects. Presenting both the gains and losses is to encourage the protection of the Dharma.

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者也。

何謂為二一者好於雜句文飾之事。

肇曰。文者何耶。妙旨之蹄筌耳。而新學智淺未能忘言求理。捨本尋末唯文飾是好。

二者不畏深義如實能入。

肇曰。妙旨幽深微言反俗。自非智勇孰能深入耶。

若好雜句文飾事者當知是為新學菩薩若於如是無染無著甚深經典無有恐畏能入其中聞已心凈受持讀誦如說修行當知是為久修道行。

肇曰。無染無著經之深者。自非久行孰能無畏。

彌勒復有二法名新學者。

什曰。將欲令人信樂深經。慎新學之過。故廣記新學過也。

不能決定於甚深法何等為二一者所未聞深經聞之驚怖生疑。

什曰。始聞則驚。尋之則疑疑則起謗。

不能隨順譭謗不信而作是言我初不聞從何所來二者若有護持解說如是深經者不肯親近供養恭敬或時于中說其過惡。

肇曰。一毀法二毀人。

有此二法當知是新學菩薩為自毀傷不能于深法中調伏其心彌勒復有二法菩薩雖信解深法猶自毀傷而不能得無生法忍。

肇曰。上雖聞深經不能信解。今雖信解不能行應。歷明諸失以試後學也。

何等為二一者輕慢新學菩薩而不教誨。

什曰。自恃深解故生慢也。肇曰。雖解深義未為心用。尊己慢人不能

【現代漢語翻譯】 現代漢語譯本 這些是關於菩薩的兩種狀態。

第一種是喜歡雜亂的語句和文飾的事情。

肇曰：『文是什麼呢？不過是闡明精妙旨意的工具罷了。而新學的菩薩智慧淺薄，不能忘卻言語而追求真理，捨棄根本而追求末節，只喜歡文飾。』

第二種是不畏懼深奧的含義，能夠如實地進入其中。

肇曰：『精妙的旨意幽深，微妙的言語與世俗相反。如果不是有智慧和勇氣的人，誰能夠深入其中呢？』

如果喜歡雜亂的語句和文飾的事情，應當知道這是新學的菩薩。如果對於這樣沒有污染和執著的甚深經典，沒有恐懼，能夠進入其中，聽聞后內心清凈，接受、持守、讀誦，並且如所說的那樣修行，應當知道這是久修道行的菩薩。

肇曰：『沒有污染和執著，是經典中最深奧的部分。如果不是久修道行的人，誰能夠沒有畏懼呢？』

彌勒（Maitreya，未來佛）又有兩種法，可以識別新學者。

什曰：『將要使人信樂甚深的經典，要謹慎新學的過失。所以廣泛地記述新學的過失。』

不能夠對甚深的法作出決斷。哪兩種呢？第一種是沒有聽聞過甚深的經典，聽聞后驚慌恐懼，產生懷疑。

什曰：『開始聽聞則驚慌，尋思之後則懷疑，懷疑則會產生誹謗。』

不能夠隨順，譭謗不信，並且說：『我最初沒有聽聞過，是從哪裡來的？』第二種是如果有護持、解說這樣甚深經典的人，不肯親近、供養、恭敬，或者有時在其中說他們的過錯。

肇曰：『一是譭謗法，二是譭謗人。』

有這兩種法，應當知道這是新學菩薩，為自己帶來毀傷，不能夠在甚深的法中調伏自己的心。彌勒（Maitreya，未來佛）又有兩種法，菩薩雖然相信和理解甚深的法，仍然會自我毀傷，而不能夠得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。

肇曰：『上面是說雖然聽聞甚深的經典，但不能相信和理解。現在是說雖然相信和理解，但不能按照所說的去實行。歷數各種過失，是爲了考驗後來的學習者。』

哪兩種呢？第一種是輕慢新學的菩薩，而不教誨他們。

什曰：『自恃理解深刻，所以產生輕慢。』肇曰：『雖然理解深刻的含義，但還沒有在心中真正運用。尊重自己，輕慢他人，不能夠……』

【English Translation】 English version These are two kinds of states of Bodhisattvas.

The first is being fond of miscellaneous phrases and embellished matters.

Zhao said: 'What is literature? It is merely a tool for elucidating subtle meanings. However, newly learning Bodhisattvas have shallow wisdom and cannot forget words to seek truth, abandoning the root and pursuing the branches, only being fond of embellishments.'

The second is not fearing profound meanings, being able to enter into them truthfully.

Zhao said: 'Subtle meanings are profound, and subtle words are contrary to the mundane. If it were not for those with wisdom and courage, who could delve deeply into them?'

If one is fond of miscellaneous phrases and embellished matters, one should know that this is a newly learning Bodhisattva. If, regarding such deep scriptures without defilement or attachment, one has no fear, is able to enter into them, and after hearing them, one's mind is pure, and one receives, upholds, recites, and practices as it is said, one should know that this is a Bodhisattva who has cultivated the path for a long time.

Zhao said: 'Without defilement or attachment is the deepest part of the scriptures. If it were not for those who have cultivated the path for a long time, who could be without fear?'

Maitreya (the future Buddha) also has two dharmas (teachings) by which one can recognize a new learner.

Shi said: 'In order to make people believe and rejoice in the deep scriptures, one must be cautious of the faults of new learners. Therefore, the faults of new learners are extensively recorded.'

One cannot make a decisive judgment on the profound dharma. What are the two? The first is that one has not heard the profound scriptures, and after hearing them, one is alarmed and fearful, and doubts arise.

Shi said: 'At first hearing, one is alarmed; after thinking about it, one doubts; and doubt gives rise to slander.'

One cannot follow along, slandering and disbelieving, and saying: 'I have never heard of this before; where does it come from?' The second is that if there are those who protect and explain such profound scriptures, one is unwilling to approach, make offerings, or be respectful, or sometimes one speaks of their faults.

Zhao said: 'One is slandering the Dharma, and the other is slandering people.'

Having these two dharmas, one should know that this is a newly learning Bodhisattva, bringing harm to oneself, and unable to subdue one's mind in the profound dharma. Maitreya (the future Buddha) also has two dharmas by which a Bodhisattva, although believing and understanding the profound dharma, still harms oneself and cannot attain Anutpattika-dharma-kshanti (the realization of the truth of the non-arising and non-ceasing of all dharmas).

Zhao said: 'The above is saying that although one hears the profound scriptures, one cannot believe and understand them. Now it is saying that although one believes and understands, one cannot practice according to what is said. Enumerating various faults is to test later learners.'

What are the two? The first is to belittle newly learning Bodhisattvas and not teach them.

Shi said: 'Relying on one's own profound understanding, one becomes arrogant.' Zhao said: 'Although one understands profound meanings, one has not truly applied them in one's heart. Respecting oneself and belittling others, one cannot...'

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誨益。此學者之外患也。

二者雖解深法而取相分別是為二法。

什曰雖不生慢而有取相之累也。肇曰。因其所解而取相。分別雖曰為解。未合真解。此學者之內患也。

彌勒菩薩聞說是已白佛言世尊未曾有也如佛所說。

什曰。嘆佛上來所說經及辯菩薩異相也。

我當遠離如斯之惡。

肇曰。一生大士豈有如斯之惡咎聞而後離耶。發斯言者為未離者耳。

奉持如來無數阿僧祇劫所集阿耨多羅三藐三菩提法若未來世善男子善女人求大乘者當令手得如是等經與其念力。

什曰。以神通加其念力令不忘也。問曰。昔時魔常來下壞亂學人。今何因不來。答曰。優波掘恩力。故佛在世時有外道薩遮尼犍。大聰明能論議。心大高慢。知佛法尊妙意欲出家問佛言。我若出家智德名聞如佛不。佛言不得。又問得如舍利弗不。佛言不得。如是一一問五百弟子。乃至問得如羅睺羅不。答言。不得。於是尼犍言。我出家既不得如佛。又不得如弟子。何用出家。又問后當得不。佛言後世無諸大人。然後當得。尼犍命終已。佛泥洹后百年阿育王時生。出家學道得阿羅漢有大名聲。教化國人令得阿羅漢。除度夫不度婦度婦不度夫。不在數中。但取夫婦俱時得阿羅漢者。以運算元數之積算滿屋。后

【現代漢語翻譯】 現代漢語譯本： 誨益（過分追求知識的增長）。這是學習者（學者）的外在禍患。 即使他們理解了深刻的佛法，卻執著于表象並加以區分，這就是二法（對立的兩種觀點）。 鳩摩羅什（Kumārajīva）說：『即使沒有產生傲慢，也會有執著于表象的累贅。』僧肇（Sengzhao）說：『因為他們所理解的而執著于表象，加以區分，即使說是理解，也沒有符合真正的理解。』這是學習者內在的禍患。 彌勒菩薩（Maitreya Bodhisattva）聽了這些話后，對佛說：『世尊（Bhagavan），真是前所未有啊！正如佛所說的那樣。』 我應當遠離像這樣的罪惡。 僧肇說：『一生補處的大菩薩（Bodhisattva destined to be reborn only once more）難道會有像這樣的罪惡嗎？聽聞之後才遠離嗎？說這些話的人是還沒有遠離的人。』 奉持如來（Tathagata）無數阿僧祇劫（asamkhya kalpas，無數劫）所積累的阿耨多羅三藐三菩提法（anuttara-samyak-sambodhi-dharma，無上正等正覺之法），如果未來世的善男子善女人求大乘（Mahayana）佛法，應當讓他們容易獲得這些經典，並賦予他們念力。 鳩摩羅什說：『用神通力加強他們的念力，使他們不忘記。』有人問：『過去魔經常來擾亂學習佛法的人，現在為什麼不來了呢？』回答說：『因為優波崛（Upagupta）的恩德力量。』過去佛在世的時候，有外道薩遮尼犍（Satyaka Nigantha），非常聰明，善於辯論，內心非常高傲。他知道佛法尊貴微妙，想要出家，問佛說：『我如果出家，智慧功德名聲能像佛一樣嗎？』佛說：『不能。』又問：『能像舍利弗（Sariputra）一樣嗎？』佛說：『不能。』像這樣一一問了五百弟子，甚至問到能像羅睺羅（Rahula）一樣嗎？回答說：『不能。』於是尼犍說：『我出家既然不能像佛一樣，又不能像弟子一樣，那出家有什麼用呢？』又問以後能得到嗎？佛說：『後世沒有各位大人，然後才能得到。』尼犍命終之後，佛涅槃（Nirvana）后一百年，阿育王（Ashoka）時期出生。出家學道，得到阿羅漢（Arhat）果位，有很大的名聲，教化國人，使他們得到阿羅漢果位。除去只度丈夫不度妻子，只度妻子不度丈夫的情況，不在統計之中。只取夫婦同時得到阿羅漢果位的，用算籌來計算，堆滿了一屋子。』

【English Translation】 English version: Excessive pursuit of knowledge. This is an external affliction for learners (scholars). Even if they understand profound Dharma, they cling to appearances and make distinctions, which is dualism (two opposing views). Kumārajīva said: 'Even without arrogance arising, there is the burden of clinging to appearances.' Sengzhao said: 'Because of what they understand, they cling to appearances and make distinctions. Even if it's called understanding, it doesn't align with true understanding.' This is an internal affliction for learners. Maitreya Bodhisattva, having heard these words, said to the Buddha: 'Bhagavan, this is unprecedented! Just as the Buddha has said.' I should stay away from such evils. Sengzhao said: 'Could a Bodhisattva destined to be reborn only once more have such evils? Only after hearing about them does he stay away? The one who speaks these words is the one who has not yet stayed away.' Upholding the Anuttara-samyak-sambodhi-dharma (unsurpassed, complete and perfect enlightenment) accumulated by the Tathagata (Thus Come One) over countless asamkhya kalpas (incalculable eons), if good men and good women in future generations seek the Mahayana (Great Vehicle) Dharma, they should be enabled to easily obtain these scriptures and be given the power of mindfulness. Kumārajīva said: 'Use supernatural power to strengthen their mindfulness, so that they do not forget.' Someone asked: 'In the past, demons often came to disturb those who studied the Dharma, why don't they come now?' The answer is: 'Because of the grace and power of Upagupta.' In the past, when the Buddha was in the world, there was a heretic named Satyaka Nigantha, who was very intelligent, good at debate, and very arrogant in his heart. He knew that the Buddha's Dharma was noble and subtle, and he wanted to become a monk. He asked the Buddha: 'If I become a monk, will my wisdom, merit, and fame be like the Buddha's?' The Buddha said: 'No.' He also asked: 'Will it be like Sariputra's?' The Buddha said: 'No.' He asked each of the five hundred disciples in this way, even asking if it would be like Rahula's. The answer was: 'No.' Then Nigantha said: 'Since I cannot be like the Buddha or like the disciples if I become a monk, what is the use of becoming a monk?' He also asked if he could attain it later. The Buddha said: 'In later generations, there will be no great figures, and then you can attain it.' After Nigantha died, one hundred years after the Buddha's Nirvana, he was born during the reign of King Ashoka. He became a monk, studied the Way, attained the state of Arhat (worthy one), and had great fame, teaching the people of the country and enabling them to attain the state of Arhat. Excluding the cases where only the husband was converted and not the wife, or only the wife was converted and not the husband, which are not counted. Only those couples who attained the state of Arhat at the same time were counted, and the counting sticks filled a room.'

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泥洹時以運算元燒身。不假余物。未泥洹時嘗于林中坐禪。見一餓狗饑羸將死。常減食與之。諸比丘各分食而與。狗遂腹脹欲死。時諸比丘各各坐繩床。圍繞守視誦經說法。狗以善心視諸比丘。又聞法音命終已生第六天。有大威德與魔王共坐。時狗已臭爛彼魔心念。何因有此大人與我共坐。觀其本緣乃知是狗即大瞋恚。是優波掘比丘使是臭狗與我共坐。當作方便令其毀辱。時優波掘林中坐禪入滅盡定。魔即以天上嚴飾華鬘系額上已廣語四眾將共視之。此比丘于空閑處嚴飾如是。云何名為清凈有德。須臾優波掘從定起覺頭有華鬘。知是魔為即指之汝是魔王。即取死狗變為華鬘。極大嚴飾。語魔言。汝以鬘供養我我還以鬘報汝。汝可著之便以神力系鬘著魔王頸。系已還成死狗。膀脹蛆爛甚大臭惡。魔以神力去之而不能得。至帝釋所帝釋不受。自還六天乃至梵天皆悉不受。無能為解語言汝自還去求彼比丘。即至優波掘所。求解臭鬘。優波掘即與要誓。汝從今日乃至法盡。莫復來下壞亂學人。又我雖見佛法身不見色身。汝今為我變作佛形。若能如是當解汝鬘。魔即受其誓便語比丘言。我作佛時莫向我禮。于大林中變為佛身相好具足放大光明。作諸弟子皆如舍利弗等。大眾圍繞從林間來。優波掘歡喜踴躍忘其要誓即為作禮。魔言云

何違要而向我禮。優波掘言我自作佛意禮耳。於是臭鬘自然得解。魔言佛真大慈悲。我種種惱佛佛不報我。而今比丘見報如是之甚。比丘言佛大慈大悲自能容忍我小乘之人不能如是。魔不來因緣略說之也。肇曰。冥啟其心增其善念也。

使受持讀誦為他廣說世尊若后末世有能受持讀誦為他人說者當知是彌勒神力之所建立。

肇曰。定己功于未然。息眾魔之候卻。

佛言。善哉善哉。彌勒。如汝所說。佛助爾喜。於是一切菩薩合掌白佛言。我等亦于如來滅后十方國土廣宣流佈阿耨多羅三藐三菩提。復當開導諸說法者。令得是經。爾時四天王白佛言。世尊。在在處處城邑聚落山林曠野有是經卷讀誦解說者。我當率諸官屬為聽法故往詣其所擁護其人面百由旬令無伺求得其便者。是時佛告阿難受持是經廣宣流佈。阿難言。唯然我已受持要者。世尊。當何名斯經。佛言。阿難。是經名為維摩詰所說。亦名不可思議解脫法門。如是受持。佛說是經已。長者維摩詰。文殊師利。舍利弗。阿難等及諸天人阿修羅一切大眾。聞佛所說。皆大歡喜。

注維摩詰經卷第十

新雕維摩經後序

推誠保德翊戴功臣金紫光祿大夫行尚書左丞上柱國清河郡開國侯食邑一千七百戶食實封肆伯戶張齊賢述

壬

【現代漢語翻譯】 現代漢語譯本： 何違要（為何要）而向我禮？優波掘（Upagupta，一位尊者）言：『我自作佛意禮耳。』於是臭鬘（Pūtimāla，魔王的名字）自然得解。魔言：『佛真大慈悲，我種種惱佛，佛不報我，而今比丘見報如是之甚。』比丘言：『佛大慈大悲，自能容忍，我小乘之人不能如是。』魔不來因緣略說之也。肇曰：冥啟其心，增其善念也。

使受持讀誦，為他廣說。世尊若后末世，有能受持讀誦，為他人說者，當知是彌勒（Maitreya，未來佛）神力之所建立。

肇曰：定己功于未然，息眾魔之候卻。

佛言：『善哉善哉，彌勒。如汝所說，佛助爾喜。』於是一切菩薩合掌白佛言：『我等亦于如來滅后，十方國土廣宣流佈阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），復當開導諸說法者，令得是經。』爾時四天王白佛言：『世尊，在在處處城邑聚落山林曠野，有是經卷讀誦解說者，我當率諸官屬為聽法故，往詣其所，擁護其人，面百由旬（yojana，古印度長度單位），令無伺求得其便者。』是時佛告阿難（Ānanda，佛陀的侍者）：『受持是經，廣宣流佈。』阿難言：『唯然，我已受持要者。世尊，當何名斯經？』佛言：『阿難，是經名為《維摩詰所說》，亦名《不可思議解脫法門》。如是受持。』佛說是經已，長者維摩詰（Vimalakirti，一位在家菩薩），文殊師利（Mañjuśrī，智慧的菩薩），舍利弗（Śāriputra，佛陀的弟子），阿難等及諸天人阿修羅（Asura，一種神道）一切大眾，聞佛所說，皆大歡喜。

注維摩詰經卷第十

新雕維摩經後序

推誠保德翊戴功臣金紫光祿大夫行尚書左丞上柱國清河郡開國侯食邑一千七百戶食實封肆伯戶張齊賢述

壬

【English Translation】 English version: Why do you violate the rules and bow to me? Upagupta (a venerable one) said, 'I am bowing with the intention of paying homage to the Buddha.' Thereupon, Pūtimāla (name of a demon king) was naturally released. The demon said, 'The Buddha is truly greatly compassionate. I have troubled the Buddha in various ways, but the Buddha did not retaliate against me. But now, this Bhiksu (monk) retaliates so severely.' The Bhiksu said, 'The Buddha is greatly compassionate and tolerant. I, a person of the Hinayana (small vehicle), cannot be like that.' This is a brief explanation of the reason why the demon did not come. Zhao said: Secretly enlighten their minds and increase their good thoughts.

Cause them to receive, uphold, read, recite, and widely explain it to others. If, in the future, in the latter days, there are those who can receive, uphold, read, recite, and explain it to others, know that this is established by the divine power of Maitreya (the future Buddha).

Zhao said: Establish one's merit before it happens, and stop the demons from waiting.

The Buddha said, 'Excellent, excellent, Maitreya. As you have said, the Buddha rejoices with you.' Thereupon, all the Bodhisattvas (enlightened beings) joined their palms and said to the Buddha, 'We will also, after the Tathagata (Buddha) has passed away, widely propagate and spread anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) in the ten directions of lands. We will also guide those who explain the Dharma (teachings) to obtain this Sutra (scripture).' At that time, the Four Heavenly Kings said to the Buddha, 'World Honored One, wherever there are cities, towns, villages, mountains, forests, or wildernesses where this Sutra is read, recited, and explained, we will lead our officials to go to those places to listen to the Dharma and protect those people within a hundred yojanas (ancient Indian unit of distance), so that no one can find an opportunity to take advantage of them.' At that time, the Buddha told Ānanda (Buddha's attendant), 'Receive and uphold this Sutra and widely propagate it.' Ānanda said, 'Yes, I have already received and upheld the essentials. World Honored One, what should this Sutra be called?' The Buddha said, 'Ānanda, this Sutra is called 'The Vimalakirti Sutra', and it is also called 'The Dharma Gate of Inconceivable Liberation'. Receive and uphold it in this way.' After the Buddha finished speaking this Sutra, the elder Vimalakirti (a lay Bodhisattva), Mañjuśrī (Bodhisattva of wisdom), Śāriputra (Buddha's disciple), Ānanda, and all the gods, humans, Asuras (a type of deity), and the entire assembly, hearing what the Buddha had said, were all greatly delighted.

Annotation to Vimalakirti Sutra, Volume Ten

Postscript to the Newly Carved Vimalakirti Sutra

Written by Zhang Qixian, the Duke of Qinghe, Founding Marquis of the Qinghe Commandery, Supporter of the Dynasty, Meritorious Minister, Grand Master of Gold and Purple, Acting Vice President of the Ministry of Works, and Pillar of the State, with a fief of one thousand seven hundred households and a real grant of four hundred households.

Ren

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午歲冬首。余自右補𨷂直史館江南轉運使　詔還聚族。乘舟順流而下。時十月九日。泊于湖口之側將夕。有一人年可五十許。衣服狀貌類于漁者。拜于岸。次自陳。累世水居(南中有居牌筏舟船之上號名水居)預知風水。袖中出水行圖子。以獻且言。十四日當有大風事。備錄異記。又數日晝夢。一人衣皂衣水中出其半身。自稱江饒要維摩經十卷。覺而異之。十四日果於荻港之上遇大風暴起。船將覆沒者數四。僅而獲全。即先言風水之日。夢中稱曰江饒。舉家脫魚腹之葬。不亦幸乎。屆于京師。遍令求訪維摩經十卷者。咸曰無之。不數月餘于所親處睹一經函。發而視之即維摩經一部十卷。懿夫金文玉偈之殊勝海藏龍宮之守護功德之力。其昭昭乎。其昭昭乎。愚冥之徒不能起信。深可悲矣。因擇工人俾之雕刻。志願散施貴廣傳佈。用標靈異。直紀歲時。

聖宋淳化四年八月十五日道德里序

東京左街萬歲西院講維摩經沙門守賢重勘　　宣德郎守大理評事權大理寺丞公事張致用　翰林待詔承奉郎守少府監丞御書院祗候賜緋魚袋張用和　承奉郎守秘書省著作佐郎直集賢院武騎尉賜緋魚袋趙安仁等書。

皇祐三年月日推誠保順同德崇仁守正翊戴功臣武寧軍節度徐州管內觀察處置等使開府儀同三司檢校太師兼侍

【現代漢語翻譯】 現代漢語譯本： 淳化四年冬初，我從右補闕、直史館、江南轉運使的職位上奉詔返回家鄉與族人團聚。我乘船順流而下，當時是十月初九。傍晚時分，船停靠在湖口旁邊。有一個人，年紀大約五十多歲，衣著打扮像個漁夫，在岸邊向我拜見，然後自我介紹說，他家世代居住在水上（南方有居住在竹筏或船上，被稱為『水居』的人家），能夠預知風水。他從袖中拿出一張水路圖獻給我，並且說，十四日將有大風。我詳細地記錄下了這些奇異的事情。過了幾天，白天我做了一個夢，夢見一個人穿著黑色的衣服，從水中露出半個身子，自稱是『江饒要維摩經』十卷。醒來后，我對此感到非常奇怪。十四日那天，果然在荻港一帶遇到了大風暴，船幾乎要傾覆好幾次，最終才得以保全。這應驗了之前那人預言風水的日子，以及夢中自稱『江饒』的事情。全家得以避免葬身魚腹的命運，這難道不是一件幸運的事嗎？到達京城后，我四處尋找『維摩經』十卷，大家都說沒有。幾個月后，我在一位親戚那裡看到一個經函，打開一看，正是『維摩經』一部十卷。這金字玉偈是多麼殊勝，海藏龍宮的守護功德是多麼偉大啊！這些事蹟是如此的昭顯啊！愚昧無知的人不能因此而生起信心，真是太可悲了。於是我選擇工匠，讓他們雕刻經書，希望廣泛傳播，用來彰顯這些靈異之事，並記錄下這些歲時。 聖宋淳化四年八月十五日道德里序 東京左街萬歲西院講維摩經沙門守賢重勘 宣德郎守大理評事權大理寺丞公事張致用 翰林待詔承奉郎守少府監丞御書院祗候賜緋魚袋張用和 承奉郎守秘書省著作佐郎直集賢院武騎尉賜緋魚袋趙安仁等書。 皇祐三年月日推誠保順同德崇仁守正翊戴功臣武寧軍節度徐州管內觀察處置等使開府儀同三司檢校太師兼侍中

【English Translation】 English version: In the first month of winter in the fourth year of Chunhua, I was summoned back from my positions as Right Remonstrator, Compiler of the Historiography Institute, and Transport Commissioner of Jiangnan to reunite with my family. I traveled downstream by boat, it was the ninth day of the tenth month. Near dusk, we docked beside Lake Kou. A man, appearing to be about fifty years old and dressed like a fisherman, bowed to me on the shore and introduced himself. He said that his family had lived on the water for generations (in the South, there are families who live on rafts or boats, called 'water dwellers') and could foresee the winds and waters. He presented me with a map of the waterways from his sleeve and said that there would be a great wind on the fourteenth. I carefully recorded these strange events. Several days later, I had a dream during the day. In the dream, a person wearing black clothes appeared from the water, showing half of his body, and claimed to be the ten scrolls of the 'Vimalakirti Sutra of Jiangrao'. When I woke up, I found this very strange. On the fourteenth, as predicted, we encountered a great storm near Digang, and the boat nearly capsized several times, but we managed to survive. This confirmed the fisherman's prediction of the winds and waters, and the claim of 'Jiangrao' in the dream. My whole family was spared from a watery grave, was this not fortunate? After arriving in the capital, I searched everywhere for the ten scrolls of the 'Vimalakirti Sutra', but everyone said they did not exist. A few months later, I saw a sutra box at a relative's house. I opened it and found it was indeed the complete 'Vimalakirti Sutra' in ten scrolls. How extraordinary are these golden words and jade verses, and how great is the protective power of the merits of the sea treasury and dragon palace! These events are so clear! It is truly sad that ignorant people cannot develop faith because of them. Therefore, I chose craftsmen to carve the sutra, hoping to spread it widely, to manifest these miraculous events, and to record these times. Written in Daode Li on the fifteenth day of the eighth month of the fourth year of the Sheng Song Chunhua era. Shramana Shou Xian of Wansui West Monastery on Zuojie Street in Tokyo, who lectured on the Vimalakirti Sutra, re-examined it. Zhang Zhiyong, Xuandelang, serving as Judge of the Court of Judicial Review and Acting Vice President of the Court of Judicial Review. Zhang Yonghe, Hanlin Academician-in-Waiting, Chengfenglang, serving as Vice Director of the Court of Imperial Sacrifices and attending the Imperial Calligraphy Academy, bestowed with a scarlet fish bag. Zhao Anren, Chengfenglang, serving as Compiler of the Secretariat and Collator of the Jixian Institute, Wuqiwei, bestowed with a scarlet fish bag, and others wrote this. On a certain day of a certain month in the third year of Huangyou, I, a meritorious official who is loyal, trustworthy, protective, obedient, harmonious, virtuous, reverent, righteous, supportive, and respectful, the Military Commissioner of Wuning Army, the Observation and Pacification Commissioner of Xuzhou, the Grand Master of the Palace, holding the Three Excellencies, and concurrently serving as Grand Preceptor and Attendant-in-Ordinary...

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中行徐州大都督府長史判河陽軍州事。兼管內河堤勸農使馬步軍都部署提舉鄭滑等州巡檢兵甲公事上柱國鄭國公食邑一萬三千七百食實封肆阡玖佰戶夏辣重較。

【現代漢語翻譯】 現代漢語譯本：中行（人名）擔任徐州大都督府長史，兼任河陽軍州事判官。同時，他還兼管轄區內的河堤勸農使、馬步軍都部署、提舉鄭州、滑州等地的巡檢兵甲公事。他被授予上柱國的榮譽稱號，封為鄭國公，食邑一萬三千七百戶，實際封地為四千九百戶。他的名字是夏辣重較。 這段文字描述了中行（Zhong Xing）的官職和封賞。他擔任徐州大都督府的長史，併兼任河陽軍州事判官，同時還負責轄區內的農業、軍事和治安事務。他被授予上柱國的榮譽稱號，並封為鄭國公，擁有大量的食邑和實際封地。最後提到了他的名字是夏辣重較（Xia La Zhong Jiao）。

【English Translation】 English version: Zhong Xing served as the Chief Secretary of the Grand General's Office of Xuzhou and also as the Judge of Heyang Military Prefecture affairs. Concurrently, he managed the agricultural affairs of river embankments within his jurisdiction as the Commissioner for Encouraging Agriculture, the Military Deployment Commissioner of the Cavalry and Infantry, and the Inspector of Military Armaments in Zhengzhou, Huazhou, and other regions. He was granted the honorary title of Pillar of the State, enfeoffed as the Duke of Zheng with a nominal estate of 13,700 households and an actual fief of 4,900 households. His name was Xia La Zhong Jiao. This passage describes the official positions and honors bestowed upon Zhong Xing. He held the position of Chief Secretary in the Grand General's Office of Xuzhou, concurrently serving as the Judge of Heyang Military Prefecture affairs. He was also responsible for agricultural, military, and security matters within his jurisdiction. He was granted the honorary title of Pillar of the State and enfeoffed as the Duke of Zheng, possessing a substantial nominal estate and an actual fief. Finally, his name is mentioned as Xia La Zhong Jiao.

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