T38n1776_維摩義記
大正藏第 38 冊 No. 1776 維摩義記
No. 1776 [cf. No. 475]
刊維摩經義記序
余嘗見天僧統教藏總錄曰。維摩經義記四卷。慧遠撰。因謂吾祖智者大師疏觀經也多采用凈影。于維摩經想亦當然。頃一書賈赍義記一帙至。余得之欣然。讀之雖不如素意而其釋最委。至其伸釋一義多先徴起後方解之。實不忘本母之體。關中嘉祥不得抗衡也。吾祖釋義事理兩圓。而以理觀為主。事解稍略。故先讀斯記而後以智者融譚則可乎。但脫誤尤多。后之得善本者幸正之。
旹
正德壬辰冬十月既朔比睿山寶珠沙門可透謹序
維摩義記卷第一(本)
沙門慧遠撰
聖教雖眾要唯有二。其二是何。謂聲聞藏及菩薩藏。教聲聞法名聲聞藏。教菩薩法名菩薩藏。聲聞藏中所教有二。一是聲聞聲聞二緣覺聲聞。聲聞聲聞者是人本來求聲聞道常樂觀察四真諦法成聲聞性。于最後身值佛欲小。如來為說四真諦法而得悟道。本聲聞性故今復聞聲而得悟道。是故名為聲聞聲聞。經言為求聲聞者說四真諦。據斯為論。緣覺聲聞者是人本來求緣覺道常樂觀察十二緣法成緣覺性。于最後身值佛為說十二緣法而得悟道。本緣覺性于最後身聞聲悟道。是故名為
【現代漢語翻譯】 現代漢語譯本 大正藏第 38 冊 No. 1776 維摩義記
No. 1776
刊維摩經義記序
我曾經在天僧統教藏總錄中看到，『維摩經義記』四卷，是慧遠所撰寫。因此我認為我的祖師智者大師在疏解『觀經』時，大多采用了凈影的觀點，對於『維摩經』的想法也應該如此。不久，一個書商帶著『義記』的一帙來到，我得到后非常高興。讀後雖然不如我原本的期望，但它的解釋最為詳盡。至於它闡釋一個義理，大多先提出問題，然後才進行解答，實在是不忘根本的體例。關中的嘉祥也無法與之抗衡。我的祖師解釋義理，事和理兩方面都圓融，但以理觀為主，對事相的解釋稍有省略。所以應該先讀這部『義記』，然後再用智者的融通之談來理解嗎？只是脫漏錯誤特別多，希望以後得到好的版本的人能夠加以改正。
時
正德壬辰冬十月既朔比睿山寶珠沙門可透謹序
維摩義記卷第一(本)
沙門慧遠撰
聖教雖然眾多，但要點只有兩個。這兩個是什麼呢？就是聲聞藏和菩薩藏。教導聲聞法的叫做聲聞藏，教導菩薩法的叫做菩薩藏。聲聞藏中所教導的有兩種，一是聲聞聲聞，二是緣覺聲聞。聲聞聲聞，是指這個人本來就追求聲聞道，常常樂於觀察四真諦法，成就了聲聞的根性。在最後一生遇到佛，想要聽聞小乘佛法，如來為他說四真諦法，因而得以悟道。因為本來就有聲聞的根性，所以現在又因為聽聞佛的聲音而悟道，因此叫做聲聞聲聞。經中說為求聲聞者說四真諦，就是根據這種情況說的。緣覺聲聞，是指這個人本來就追求緣覺道，常常樂於觀察十二因緣法，成就了緣覺的根性。在最後一生遇到佛，佛為他說十二因緣法，因而得以悟道。因為本來就有緣覺的根性，所以在最後一生聽聞佛的聲音而悟道，因此叫做
【English Translation】 English version T. 38, No. 1776, Vimalakirti Sutra Commentary
No. 1776
Preface to the Publication of the Vimalakirti Sutra Commentary
I once saw in the Heavenly Sangha's Comprehensive Catalogue of Teachings that the 『Vimalakirti Sutra Commentary』 in four volumes was written by Huiyuan. Therefore, I thought that my ancestor, the Great Master Zhiyi, mostly adopted Jingying's views when elucidating the 『Contemplation Sutra,』 and his thoughts on the 『Vimalakirti Sutra』 should be similar. Not long ago, a bookseller brought a fascicle of the 『Commentary,』 and I was delighted to obtain it. After reading it, although it was not as I had originally hoped, its explanations were the most detailed. As for its elucidation of a principle, it mostly raises the question first and then answers it, truly not forgetting the fundamental structure. Ji Xiang of Guanzhong cannot compete with it. My ancestor's explanation of the principles is perfect in both aspects of phenomena and principle, but he mainly focuses on the principle, and his explanation of phenomena is slightly omitted. So, should one first read this 『Commentary』 and then use Zhiyi's comprehensive discussion to understand it? However, there are particularly many omissions and errors, and I hope that those who obtain good versions in the future will correct them.
Time:
Respectfully prefaced by the Shramana Ketou of Baozhu Temple on Mount Hiei on the first day of the tenth month of the winter of the Ren Chen year of the Zhengde era.
Vimalakirti Sutra Commentary, Volume 1 (Original)
Written by Shramana Huiyuan
Although the sacred teachings are numerous, there are only two essential points. What are these two? They are the 'Śrāvakayāna Pitaka' (teachings for disciples) and the 'Bodhisattvayāna Pitaka' (teachings for Bodhisattvas). Teaching the Dharma for 'Śrāvakas' (hearers) is called the 'Śrāvakayāna Pitaka', and teaching the Dharma for 'Bodhisattvas' is called the 'Bodhisattvayāna Pitaka'. What is taught in the 'Śrāvakayāna Pitaka' has two types: one is 'Śrāvaka-Śrāvakas' (hearer-hearers), and the other is 'Pratyekabuddha-Śrāvakas' (solitary Buddha-hearers). 'Śrāvaka-Śrāvakas' refers to people who originally sought the 'Śrāvakayāna' (path of hearers), always delighted in observing the 'Four Noble Truths' (catvāri āryasatyāni), and achieved the nature of a 'Śrāvaka'. In their last life, they encountered the Buddha and desired to hear the 'Lesser Vehicle' (Hīnayāna) teachings. The 'Tathāgata' (Thus Come One) spoke the 'Four Noble Truths' for them, and they were able to attain enlightenment. Because they originally had the nature of a 'Śrāvaka', they now attain enlightenment by hearing the Buddha's voice. Therefore, they are called 'Śrāvaka-Śrāvakas'. The sutra says that the 'Four Noble Truths' are spoken for those who seek to be 'Śrāvakas', which is based on this situation. 'Pratyekabuddha-Śrāvakas' refers to people who originally sought the 'Pratyekabuddhayāna' (path of solitary Buddhas), always delighted in observing the 'Twelve Links of Dependent Origination' (dvādaśāṅga-pratītyasamutpāda), and achieved the nature of a 'Pratyekabuddha'. In their last life, they encountered the Buddha, who spoke the 'Twelve Links of Dependent Origination' for them, and they were able to attain enlightenment. Because they originally had the nature of a 'Pratyekabuddha', they attain enlightenment by hearing the Buddha's voice in their last life. Therefore, they are called
緣覺聲聞。經言為求緣覺者說十二緣法。據此為言。此二雖殊同期小果。藉教處齊等。以是義故齊號聲聞。對斯二人所說之法名聲聞藏。菩薩藏中所教亦二。一是漸入二是頓悟。言漸入者是人過去曾習大法中退住小后還入大。大從小來謂之為漸。故經說言除先修習學小乘者。我今亦令入是法中。此即是其漸入菩薩。言頓悟者有諸眾生。久習大乘相應善根。今始見佛即能入大。大不由小目之為頓。故經說言或有眾生世世已來常受我化。始見我身聞我所說即皆信受入如來慧。此是頓悟。漸入菩薩藉淺階遠。頓悟菩薩一越解大。頓漸雖殊以其當時受大受處一是故對斯二人所說為菩薩藏。聖教雖眾不出此二。故龍樹云佛滅度后迦葉阿難於王舍城結集三藏為聲聞藏。文殊阿難在鐵圍山集摩訶衍為菩薩藏。地持亦云佛為聲聞菩薩行出苦道說修多羅。結集經者集為二藏。以說聲聞所行為聲聞藏。說菩薩所行為菩薩藏。地持復言十二部經唯方廣部是菩薩藏。餘十一部是聲聞藏。故知聖教無出此二。此二亦名大乘小乘半教滿教等。名雖變改其義不殊。今此經者二藏之中菩薩藏收。為根熟人頓教法輪。已知教之分齊。次釋其名。今言維摩詰所說經一名不可思議解脫者蓋乃樹經部別名也。諸經所以皆首題其名者為示所明法。此經以不思議解脫
【現代漢語翻譯】 現代漢語譯本： 緣覺（Pratyekabuddha，獨自覺悟者）和聲聞（Śrāvaka，通過聽聞佛法而覺悟者）。經書中說，爲了尋求緣覺的人宣說十二因緣法。根據這個說法，雖然這二者不同，但都期望獲得小乘的果位。他們憑藉教法的地方是相同的。因為這個緣故，都稱為聲聞。針對這二者所說的法，稱為聲聞藏（Śrāvakapiṭaka）。菩薩藏（Bodhisattvapiṭaka）中所教導的也有兩種：一是漸入，二是頓悟。所謂漸入，是指這些人過去曾經修習過大法，後來退轉而安住于小乘，之後又重新進入大乘。從小的開始進入大的，稱為漸入。所以經書上說，除了先前修習小乘的人，我現在也讓他們進入這個法中。這就是漸入菩薩。所謂頓悟，是指有些眾生，長久以來修習與大乘相應的善根，現在剛見到佛就能進入大乘。大的不由小的開始，稱為頓悟。所以經書上說，或者有眾生世世代代以來常常接受我的教化，剛見到我的身，聽到我所說的，就都信受而進入如來的智慧。這就是頓悟。漸入菩薩憑藉淺顯的階梯，路途遙遠。頓悟菩薩一次超越而理解大法。頓悟和漸入雖然不同，但他們當時接受大乘的處所是一樣的，所以針對這二者所說的稱為菩薩藏。聖人的教誨雖然眾多，但不出這兩種。所以龍樹（Nāgārjuna）說，佛陀滅度后，迦葉（Kāśyapa）和阿難（Ānanda）在王舍城（Rājagṛha）結集三藏（Tripiṭaka），作為聲聞藏。文殊（Mañjuśrī）和阿難在鐵圍山（Cakravāḍa）聚集摩訶衍（Mahāyāna），作為菩薩藏。《地持論》（Bodhisattvabhūmi）也說，佛陀爲了聲聞和菩薩的修行，宣說脫離苦難的道路，說了修多羅（Sūtra）。結集經典的人將它們結集為二藏。以宣說聲聞所修行的為聲聞藏，宣說菩薩所修行的為菩薩藏。《地持論》又說，十二部經（Aṅgas）中只有方廣部（Vaipulya）是菩薩藏，其餘十一部是聲聞藏。所以知道聖人的教誨沒有超出這二者。這二者也稱為大乘（Mahāyāna）和小乘（Hīnayāna）、半教和滿教等。名稱雖然改變，但其意義沒有不同。現在這部經，在二藏之中屬於菩薩藏。是為根器成熟的人宣說頓教的法輪（Dharmacakra）。已經知道了教的分際，接下來解釋它的名稱。現在所說的《維摩詰所說經》（Vimalakīrti-nirdeśa-sūtra），『不可思議解脫』大概是這部經的類別名稱。各種經書之所以都在開頭題寫它的名稱，是爲了顯示所要闡明的法。這部經以不可思議解脫
【English Translation】 English version: Pratyekabuddhas (those who attain enlightenment independently) and Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings). The scriptures say that the twelve links of dependent origination are taught for those seeking Pratyekabuddhahood. According to this, although these two are different, they both aspire to attain the fruit of the Hīnayāna (Small Vehicle). The place where they rely on the teachings is the same. For this reason, they are both called Śrāvakas. The teachings spoken for these two are called the Śrāvakapiṭaka (Basket of Disciples). What is taught in the Bodhisattvapiṭaka (Basket of Bodhisattvas) is also of two kinds: gradual entry and sudden enlightenment. Gradual entry refers to those who in the past practiced the Great Vehicle, then regressed and dwelt in the Small Vehicle, and later re-entered the Great Vehicle. Entering the Great Vehicle from the Small Vehicle is called gradual. Therefore, the scriptures say, 'Except for those who have previously practiced and studied the Small Vehicle, I now also cause them to enter this Dharma.' These are the Bodhisattvas who enter gradually. Sudden enlightenment refers to those beings who have long cultivated good roots corresponding to the Mahāyāna (Great Vehicle), and now, upon first seeing the Buddha, are able to enter the Great Vehicle. The Great Vehicle not starting from the Small Vehicle is called sudden. Therefore, the scriptures say, 'Or there are beings who, for lifetimes, have constantly received my teachings, and upon first seeing my body and hearing what I say, all believe and accept it and enter the wisdom of the Tathāgata.' This is sudden enlightenment. Gradual entry Bodhisattvas rely on shallow steps, and the path is long. Sudden enlightenment Bodhisattvas surpass and understand the Great Dharma in one leap. Although sudden and gradual are different, the place where they receive the Great Vehicle at that time is the same, so what is spoken for these two is called the Bodhisattvapiṭaka. Although the teachings of the sages are numerous, they do not go beyond these two. Therefore, Nāgārjuna said, 'After the Buddha's Parinirvana, Kāśyapa and Ānanda compiled the Tripiṭaka (Three Baskets) in Rājagṛha, as the Śrāvakapiṭaka. Mañjuśrī and Ānanda gathered the Mahāyāna on Mount Cakravāḍa, as the Bodhisattvapiṭaka.' The Bodhisattvabhūmi also says, 'The Buddha, for the practice of Śrāvakas and Bodhisattvas, spoke of the path of liberation from suffering, and spoke the Sūtras. Those who compiled the scriptures compiled them into two piṭakas. What is spoken of the practice of Śrāvakas is the Śrāvakapiṭaka, and what is spoken of the practice of Bodhisattvas is the Bodhisattvapiṭaka.' The Bodhisattvabhūmi also says that among the twelve Aṅgas, only the Vaipulya is the Bodhisattvapiṭaka, and the remaining eleven are the Śrāvakapiṭaka. Therefore, it is known that the teachings of the sages do not go beyond these two. These two are also called Mahāyāna and Hīnayāna, half-teaching and full-teaching, etc. Although the names change, their meanings are not different. Now this scripture, among the two piṭakas, belongs to the Bodhisattvapiṭaka. It is for those with mature roots that the Dharma wheel of sudden teaching is spoken. Having already known the divisions of the teachings, next we explain its name. The Vimalakīrti-nirdeśa-sūtra, 'Inconceivable Liberation' is probably the category name of this scripture. The reason why all scriptures have their names written at the beginning is to show the Dharma to be elucidated. This scripture uses inconceivable liberation
為宗故始標舉。但諸經立名不同乃有多種。或就法為名如涅槃經波若經等。或就人為目如薩和檀須達拏等。或就事立稱如枯稻芉經等。或就喻彰名如大云經寶篋經等。或人法並彰如勝鬘經等。或事法雙舉如彼方等大集經等。或法喻俱題華嚴經法華經。或人事雙立如舍利弗問疾經等。如是非一。今此經者人法為名。維摩所說是其人名不可思議解脫是其法名。法藉人通故須標人。法是所顯故須舉法。但諸經首列人有四。一題說人如勝鬘等。二舉問人如彼彌勒所問經等。三舉所說人如睒子經薩和檀等。四舉所化人如玉耶經須摩提女等。今舉說人。說者不同有其五種。一是佛說。二是聖弟子說。三是諸天說。四神仙等說。五變化說。此經維摩中聖弟子說。然此經中三會差別。初會佛說。第二會是維摩說。第三一會是佛及維摩共說。由佛有說故。下文言佛說經已大眾歡喜。由維摩說故始舉之。以不思議解脫之法寄其人故。始標舉。維摩詰者是外國語。此方正翻名曰凈名。隨義傍翻名無垢稱。良以其人法身體凈妙出塵染。內德既盈美響外彰寄名顯德名無垢稱亦曰凈名。又復其人內懷真道能權化無方。雖不同塵俗而心棲累表。即染無污。故名為凈亦曰無垢。無垢凈德妙出言頑。假以名顯令人歸趣。顯德之名謂無垢稱。言所說者此維摩
詰智慧內盈道尊眾聖。能以無量大悲方便現居毗耶。託疾招問以通法化宣德被人故稱為說。經者外國名修多羅此翻名綖。聖人言說能貫諸法如綖貫花。是故就喻說之為綖。綖能貫花經能持緯。其用相似故複名經。若依俗訓經者常也。人別古今教義恒定故名為常。經之與常何相閣預。以常釋經經者是其經歷之義。教之一法經古歷今恒有曰常。一名不思議解脫就法以名。前約說人已立一稱。今後就法更立一號。故曰一名。不可思議解脫是一名矣。此第十地所得無量諸解脫中初解脫門。彼維摩詰德充法界。隨其化相偏住此門以彰其目。今於此經說自所得令人趣求故始舉之。然此不思議解脫之門乃是神通化用之本。諸佛菩薩證入此門神知永亡取捨心滅。直以解脫法門之力能現種種神通化事。如如意珠雖無分別而能普雨一切種物諸佛菩薩所得法門例皆同爾。不可思者嘆深之辭。不思據心不議就口。解脫真德妙出情妄心言不及。是故名為不可思議。分別有三。一就體論。此不思議解脫之門真心為體。體絕名言心意不及名不思議。二就相說此解脫門諸德為相。德窮法界難以限算妙過情分名不思議。三就其用。此解脫門神通為用。體雖妙寂而是緣起作用之性。諸佛菩薩證入其中能現無量神通化用。毛孔納海芥受須彌。種種變現情緣莫測
名不思議。言解脫者出其法體。前言不思議通眾德。未知是其何法不思。為簡余德故彰解脫。然其解脫亦復漫通。故須約前不思以別。真德絕累無礙自在故稱解脫。分別亦三。一就體論。真心體凈性出塵染。自體無綺故名解脫。二就相說。羈礙永除凈德無累故曰解脫。三就用辨。妙用無方所為自在故稱解脫。問曰此法名為解脫。于彼心慧二解脫中何門所收。釋言兼通。體則心脫用則慧脫。真識之心離染名脫故。體是心慧用無為名解脫故用是慧故。涅槃中說慧解脫開出五道。明知通用悉是慧脫。又問此解脫有為無為二解脫中何脫所收。義亦兼通。體則無為離染寂滅用則有為妙用煩興。此舉通名。
佛國品者就初以列。諸經立品大例有三。一是從廣。如菩薩行品等是。彼品初首非菩薩行。從其後廣名菩薩行。二者從略。如下文中觀生品初首少許經文明觀眾生餘者悉非。攝廣從略名觀眾生。三者當相。如下文中弟子品等。今言佛國從廣為名。若從初略應名序品。言佛國者佛如后釋。標人別處故舉其佛。國猶處也。經亦名土又亦稱界。安身曰土攝民稱國。國土不同分別稱界若論其土有身皆有。若說其國統王者有不王者無。今就如來統王以彰故言佛國。此國實與眾生共居。佛窮土實為化之主故偏言耳。法身平等實無棲托示
【現代漢語翻譯】 現代漢語譯本：『名不思議』（無法用言語思考），是指從其法體中產生的『解脫』。前面說『不思議』涵蓋了所有功德，但不知道是不思議的哪種法。爲了區分其他功德，所以彰顯『解脫』。然而，『解脫』的含義也很寬泛，所以需要結合前面的『不思議』來區分。真正的功德是擺脫束縛，沒有阻礙，自由自在，所以稱為『解脫』。從三個方面來分別解釋：一是就本體而言，真心本體清凈，本性脫離塵世污染，自身沒有瑕疵，所以稱為『解脫』。二是就現象而言，束縛永遠消除，清凈的功德沒有累贅，所以稱為『解脫』。三是就作用而言，奇妙的作用沒有固定方向，所作所為自由自在，所以稱為『解脫』。問：這種法名為『解脫』，在心解脫和慧解脫這兩種解脫中，屬於哪一類？答：兼而有之。從本體上說是心解脫，從作用上說是慧解脫。真識之心遠離污染稱為解脫，所以本體是心解脫；作用是無為，稱為解脫，所以作用是慧解脫。在《涅槃經》中說，慧解脫開出五道，說明通用的是慧解脫。又問：這種解脫在有為解脫和無為解脫這兩種解脫中，屬於哪一種？答：意義也是兼而有之。從本體上說是無為，遠離污染，寂靜滅度；從作用上說是有為，奇妙的作用不斷產生。這裡說的是通用的名稱。 『佛國品』是按照最初的內容來排列的。諸經設立品名，大致有三種情況：一是從廣義上說，如《菩薩行品》等。該品最初並非菩薩行，而是從後面的廣泛內容來命名為《菩薩行品》。二是從簡略上說，如下文中的《觀生品》，最初只有少許經文說明觀察眾生，其餘內容並非如此。從廣泛的內容中提取簡略的部分，命名為《觀生品》。三是名副其實，如下文中的《弟子品》等。現在說《佛國品》，是從廣義上命名的。如果從最初的簡略內容來說，應該命名為《序品》。說『佛國』，『佛』的含義在後面解釋。爲了標明人和處所的差別，所以舉出『佛』。『國』就是處所。經中也稱為『土』，又稱為『界』。安身的地方稱為『土』，容納百姓的地方稱為『國』。『國土』不同，分別稱為『界』。如果從『土』來說，有身體的都有。如果說『國』，只有統治者才有，沒有統治者就沒有。現在就如來（Tathagata）的統治來彰顯，所以說『佛國』。這個『國』實際上是與眾生共同居住的。佛（Buddha）窮盡國土，實際上是教化的主人，所以偏重於說『佛』。法身（Dharmakaya）平等，實際上沒有居所，只是示現而已。
【English Translation】 English version: 'Name Inconceivable' (beyond verbal thought) refers to 'Liberation' arising from its Dharma body. The previous statement 'Inconceivable' encompasses all virtues, but it is unknown which Dharma is inconceivable. To distinguish it from other virtues, 'Liberation' is highlighted. However, the meaning of 'Liberation' is also broad, so it needs to be distinguished in conjunction with the previous 'Inconceivable'. True virtue is freedom from bondage, without hindrance, and at ease, hence it is called 'Liberation'. There are three aspects to distinguish: First, in terms of essence, the true mind is pure, its nature is free from worldly defilements, and it has no flaws in itself, hence it is called 'Liberation'. Second, in terms of phenomena, bondage is permanently eliminated, and pure virtue has no burden, hence it is called 'Liberation'. Third, in terms of function, the wonderful function has no fixed direction, and what is done is free and at ease, hence it is called 'Liberation'. Question: This Dharma is called 'Liberation'. Among the two types of liberation, liberation of mind and liberation of wisdom, which category does it belong to? Answer: It encompasses both. In terms of essence, it is liberation of mind; in terms of function, it is liberation of wisdom. The true mind of consciousness is called liberation when it is free from defilement, so the essence is liberation of mind; the function is non-action, called liberation, so the function is liberation of wisdom. In the Nirvana Sutra, it is said that wisdom liberation opens up five paths, indicating that the common use is wisdom liberation. Question: Among the two types of liberation, liberation with effort and liberation without effort, which category does this liberation belong to? Answer: The meaning also encompasses both. In terms of essence, it is non-action, free from defilement, tranquil extinction; in terms of function, it is action, and wonderful functions constantly arise. Here, the common name is used. The 'Buddha-land Chapter' is arranged according to the initial content. There are roughly three cases for establishing chapter names in various sutras: First, from a broad perspective, such as the Bodhisattva Practice Chapter. The beginning of that chapter is not about Bodhisattva practice, but it is named the Bodhisattva Practice Chapter from the broad content that follows. Second, from a concise perspective, such as the Contemplation of Birth Chapter in the following text. Initially, only a few sutra verses explain the contemplation of sentient beings, and the rest of the content is not like that. Extracting the concise part from the broad content, it is named the Contemplation of Birth Chapter. Third, the name matches the reality, such as the Disciples Chapter in the following text. Now, the Buddha-land Chapter is named from a broad perspective. If it were based on the initial concise content, it should be named the Preface Chapter. Speaking of 'Buddha-land', the meaning of 'Buddha' will be explained later. To indicate the difference between people and places, 'Buddha' is mentioned. 'Land' is the place. In the sutras, it is also called 'earth' or 'realm'. The place where one resides is called 'earth', and the place that accommodates the people is called 'land'. 'Earth' and 'land' are different, and they are respectively called 'realms'. If speaking of 'earth', all those with bodies have it. If speaking of 'land', only rulers have it, and those without rulers do not have it. Now, it is manifested based on the rule of the Tathagata (如來), so it is called 'Buddha-land'. This 'land' is actually cohabited with sentient beings. The Buddha (佛) exhausts the land and is actually the master of teaching, so emphasis is placed on saying 'Buddha'. The Dharmakaya (法身) is equal and actually has no dwelling place, it is only a manifestation.
化在方故言佛國。又復身土雖復平等隨其義門身土恒異。故以其平等法門之身還依平等法門之土如海十相亦以相依故云佛國。品者品別。前品所明異於后品所明。后品所明異於前品所明。故云品別。亦可品者是其品類。義留類相從稱為品。此經始終品別十四。此品建始故云第一。此經始終四門分別。一就處分別二就會分別三就義分別四就文分別。言就處者據今一說次第以論。處別唯二。一菴羅樹園二維摩詰舍。若通維摩一世所說處別眾多。言就會者據今一說次第以論。會別有三。一庵羅會二維摩室三重會庵羅。若通維摩一世所說會別無量。言就義者此經宗歸不思議解脫之義。此不思議解脫之法是法界中一門義也。門別雖一而妙旨虛融義無不統。無不統故一切諸法悉入其中。所攝之法雖復眾多要唯二種。一是理法二是行法。理謂真如。如隨詮異門別種種。故下文中或時宣說如法性實際以為理法。或說三空或說二諦或二無我不二門等。行謂因果。因謂法身凈土之因。果謂法身凈土之果。故下文中具以顯之。顯相如何。人多粗判。初之二會偏明如來凈土因果。第三會中偏明如來法身因果。細求則通。是義云何。如初中合蓋現變顯示如來不思議力是法身果。寶積讚歎發心愿求即法身因。寶積復即是顯示凈土因果。第二會中從初
極盡入不二門廣明如來法身因果。香積一品顯示如來凈土因果彼初明果修十修八是凈土因。第三會中菩薩行品雙明法身凈土之因。見阿閦佛品雙明法身凈土之果。彼見釋迦及無動佛是法身果。現妙喜界是凈土果。故下佛言菩薩欲得清凈佛土學無動佛所行之道。下文復言愿一切生得清凈土如無動佛。明知彼文亦顯凈土。此皆為明不思議法寄事顯之。所辨雖眾莫不皆成一不思議解脫門矣。此不思議法顯證在人。二者所謂諸佛菩薩。據此一化且就維摩釋迦以顯。故下文中初會寄就釋迦以顯。后之兩會寄就維摩而以顯之。然不思德成之在內。內德難彰寄就用相而以顯之。顯相云何。下初會中令蓋現變案地令凈顯示如來不思議相。第二會中借座燈王取飯香積顯示維摩不思議相。第三會中掌持大眾往至庵羅。遠接妙喜安置此土。以顯維摩不思議相。此是第三就義分別。次第四門就文分別。文中細分有其八分。相從唯三。言其八者三會之中各有序正則有六分。經初如是我聞之言是其一部證信通序。別以為一。佛告舍利汝見妙喜無動不下明其一部流通之義。別以為一。通余說八。相從三者。此之八分要攝唯是序正流通。于中進退凡有五階。第一偏約維摩現說以為正宗。是則從初乃至獨寢一床已來悉為由序。善來文殊不來相下是其正宗。
【現代漢語翻譯】 現代漢語譯本： 窮盡深入『不二法門』（non-duality）以廣泛闡明如來法身（Dharmakaya）的因果。『香積』（Fragrant Accumulation）一品顯示如來凈土（Pure Land）的因果，其中最初闡明果，然後修十修八，這是凈土之因。第三會中的『菩薩行』（Bodhisattva Practice）品同時闡明法身和凈土之因。『見阿閦佛』（Meeting Akshobhya Buddha）品同時闡明法身和凈土之果。其中見到釋迦牟尼佛（Sakyamuni Buddha）和無動佛（Akshobhya Buddha）是法身之果，顯現妙喜世界（Abhirati）是凈土之果。所以後面的佛說：『菩薩想要得到清凈的佛土，應當學習無動佛所修行的道路。』下文又說：『愿一切眾生都能得到清凈的佛土，如同無動佛一樣。』明顯可知這段經文也顯示了凈土。這些都是爲了闡明不可思議之法，藉由事件來顯現它。所辨析的內容雖然眾多，但無不成就一個不可思議的解脫門。 這不可思議之法顯現和證明在於人。這『人』指的就是諸佛菩薩。就這一次教化而言，且以維摩詰（Vimalakirti）和釋迦牟尼佛來顯現。所以下文中的初會藉由釋迦牟尼佛來顯現，後面的兩會藉由維摩詰來顯現。然而，不可思議的功德成就於內在。內在的功德難以彰顯，所以藉由作用和表相來顯現它。如何顯現表相呢？在初會中，讓天女散花，變動大地使之清凈，顯示如來不可思議之相。第二會中，借用師子座，燈王如來，取香積佛的飯食，顯示維摩詰不可思議之相。第三會中，用手掌托持大眾前往菴羅樹園（Amra Garden），從遠處迎接妙喜世界安置於此土，以此來顯現維摩詰不可思議之相。 這是第三種就意義進行分別。接下來是第四種，就經文進行分別。經文中細分有八個部分，但歸納起來只有三個。所說的八個部分是：三會之中各有其序分和正宗分，所以有六個部分。經文開頭的『如是我聞』（Thus have I heard）這句話，是證明可信的通序，單獨作為一部分。佛告訴舍利弗（Sariputra）：『你見到妙喜世界的無動佛嗎？』（Do you see Akshobhya Buddha in the Abhirati world?）等語是闡明流通之義，單獨作為一部分。加上前面的六個部分，總共有八個部分。歸納為三個部分，這八個部分主要可以歸納為序分、正宗分和流通分。其中進退變化共有五個階段。第一階段是偏重於維摩詰的現身說法作為正宗。那麼，從開頭到『獨寢一床』（lying alone on a bed）之前，都作為序分。『善來文殊』（Welcome, Manjusri）到『不來相』（the aspect of not coming）以下是正宗分。
【English Translation】 English version: Exhaustively delving into the 『non-duality gate』 (non-duality) to widely elucidate the cause and effect of the Tathagata's Dharmakaya (Dharmakaya). The 『Fragrant Accumulation』 (Fragrant Accumulation) chapter reveals the cause and effect of the Tathagata's Pure Land (Pure Land), wherein it initially elucidates the effect, and then cultivates the ten and eight practices, which are the cause of the Pure Land. The 『Bodhisattva Practice』 (Bodhisattva Practice) chapter in the third assembly simultaneously elucidates the cause of Dharmakaya and Pure Land. The 『Meeting Akshobhya Buddha』 (Meeting Akshobhya Buddha) chapter simultaneously elucidates the effect of Dharmakaya and Pure Land. Among them, seeing Sakyamuni Buddha (Sakyamuni Buddha) and Akshobhya Buddha (Akshobhya Buddha) is the effect of Dharmakaya, and manifesting the Abhirati world (Abhirati) is the effect of Pure Land. Therefore, the Buddha later said: 『Bodhisattvas who wish to attain a pure Buddha-land should learn the path practiced by Akshobhya Buddha.』 The following text also says: 『May all beings attain a pure Buddha-land, just like Akshobhya Buddha.』 It is evident that this passage also reveals the Pure Land. These are all to elucidate the inconceivable Dharma, using events to manifest it. Although the content analyzed is numerous, they all accomplish one inconceivable liberation gate. This inconceivable Dharma is manifested and proven in people. These 『people』 refer to all Buddhas and Bodhisattvas. In terms of this one teaching, let's use Vimalakirti (Vimalakirti) and Sakyamuni Buddha to manifest it. Therefore, the first assembly in the following text is manifested through Sakyamuni Buddha, and the latter two assemblies are manifested through Vimalakirti. However, the inconceivable merits are accomplished internally. The internal merits are difficult to manifest, so they are manifested through function and appearance. How to manifest the appearance? In the first assembly, the heavenly maidens scatter flowers, and the earth is transformed and purified, revealing the inconceivable aspect of the Tathagata. In the second assembly, the lion throne, the Lamp King Tathagata, and the food from the Fragrant Accumulation Buddha are borrowed to reveal the inconceivable aspect of Vimalakirti. In the third assembly, the multitude is held in the palm of the hand and taken to the Amra Garden (Amra Garden), and the Abhirati world is welcomed from afar and placed in this land, thereby revealing the inconceivable aspect of Vimalakirti. This is the third type of distinction based on meaning. Next is the fourth type, based on the text. The text is divided into eight parts in detail, but it can be summarized into only three. The eight parts mentioned are: each of the three assemblies has its introduction and main section, so there are six parts. The sentence 『Thus have I heard』 (Thus have I heard) at the beginning of the text is a general introduction that proves credibility, and is regarded as a separate part. The Buddha tells Sariputra (Sariputra): 『Do you see Akshobhya Buddha in the Abhirati world?』 (Do you see Akshobhya Buddha in the Abhirati world?) and other words elucidate the meaning of circulation, and are regarded as a separate part. Adding the previous six parts, there are a total of eight parts. Summarized into three parts, these eight parts can be mainly summarized into the introduction, the main section, and the circulation section. Among them, there are five stages of advancement and retreat. The first stage focuses on Vimalakirti's manifestation and explanation as the main theme. Then, from the beginning to 『lying alone on a bed』 (lying alone on a bed), it is regarded as the introduction. 『Welcome, Manjusri』 (Welcome, Manjusri) to 『the aspect of not coming』 (the aspect of not coming) below is the main section.
佛告舍利汝見喜無動不下是其流通。問曰初會云何作序。由其初會大眾雲集后得告命令往問疾故得為序。第二一品現病為由。弟子品后因苦起發故故得為序。昔來相傳多依此判第二約對維摩一世所說之法悉為正宗。是則從初乃至方便現身有疾來悉為由序。以其疾故國王大臣皆往問疾下悉為正宗。正顯維摩一世所說不思議法令人學故。流通如前。問曰初會云何為序。此義似前因其初會大眾雲集如來告命令往問疾廣顯維摩一世所說故得為序。第二品初列人嘆德起后所說故亦名序。第三通約佛及維摩所說之法悉為正宗。是則從初盡偈已來見其由序。寶積請后是其正宗。正顯所說令人學故。流通如前。第四通約諸佛菩薩不思議德以為正宗。是則從初乃至蔽于諸來大眾判為由序。毗耶離城有長者子名寶積下悉為正宗。顯不思議解脫德故。流通如上。第五約對三會別經以別三分。是則最初如是我聞以為一部證信通序。一時佛在毗耶離下三會別經。流通一文備如前判。此與華嚴大況相似。彼經最初如是我聞是其一部證信通序。一時佛在摩竭提下八會別經。流通一文外國不來。此經科分粗與彼同。今即依此最後一判科分解釋。就解證信通序之內三門分別。一解如是我聞有之所由。二解如是我聞達立之意。三正解如是我聞之言。有之所由
【現代漢語翻譯】 現代漢語譯本 佛告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：你看到『喜無動不下』就是流通（指佛經結尾，勸人信受奉行的部分）。 問：最初的集會是如何作為序言的？ 答：由於最初的集會大眾雲集，後來佛陀告令弟子前去問候維摩詰（Vimalakīrti，一位著名的在家菩薩）的疾病，因此可以作為序言。第二品以示現疾病為緣由。弟子品之後，因為苦難而引發，所以也可以作為序言。過去相傳大多依據此來判斷。第二種說法認為，針對維摩詰一生所說的佛法，都作為正宗（指佛經的核心內容）。 那麼，從最初乃至方便示現身患疾病，都作為緣起序言。因為維摩詰生病，國王大臣都前去問候，這以下都作為正宗。正是爲了彰顯維摩詰一生所說不可思議的佛法，令人學習的緣故。流通部分如前所述。 問：最初的集會如何作為序言？ 答：這個意義與前面相似，因為最初的集會大眾雲集，如來告令弟子前去問候疾病，廣泛地彰顯維摩詰一生所說的佛法，因此可以作為序言。第二品一開始列舉人物讚歎功德，引發後面所說，因此也稱為序言。第三種說法認為，總括佛陀和維摩詰所說的佛法，都作為正宗。 那麼，從最初到偈頌結束，都看作是緣起序言。寶積菩薩（Ratnakuta，一位菩薩的名字）請法之後，是正宗。正是爲了彰顯所說的佛法，令人學習的緣故。流通部分如前所述。 第四種說法認為，總括諸佛菩薩不可思議的功德，作為正宗。那麼，從最初乃至遮蔽所有前來的大眾，判斷為緣起序言。『毗耶離城（Vaiśālī，古印度城市）有長者子名叫寶積』以下，都作為正宗。彰顯不可思議的解脫功德的緣故。流通部分如上所述。 第五種說法，針對三次集會，區別于其他經典，分為三個部分。那麼，最初的『如是我聞（Evaṃ mayā śrutam，佛經開頭的通用語，意為「我是這樣聽說的」）』作為一部經的證信通序（證明經典可信的通用序言）。『一時佛在毗耶離』以下，是三次集會區別于其他經典的部分。流通一文完備，如前所述的判斷。 這與《華嚴經》（Avataṃsaka Sūtra）的情況相似。那部經最初的『如是我聞』是一部經的證信通序。『一時佛在摩竭提（Magadha，古印度王國）』以下，是八次集會區別于其他經典的部分。流通一文外國沒有傳來。這部經的科判（對經文的段落劃分）大致與《華嚴經》相同。現在就依據這最後一種判斷來科判解釋。就解釋證信通序之內，從三個方面分別。一是解釋『如是我聞』產生的原因。二是解釋『如是我聞』表達確立的意義。三是正式解釋『如是我聞』這句話。產生的原因。
【English Translation】 English version The Buddha told Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom): 'You see that 'joy without movement or decline' is its circulation (referring to the ending of a Buddhist scripture, urging people to believe and practice it).' Question: How does the initial assembly serve as a preface? Answer: Because the initial assembly was crowded with people, and later the Buddha instructed his disciples to inquire about Vimalakīrti's (a famous lay bodhisattva) illness, it can serve as a preface. The second chapter takes the manifestation of illness as the reason. After the Disciples Chapter, it is initiated by suffering, so it can also serve as a preface. In the past, it was mostly judged based on this. The second view is that all the Dharma spoken by Vimalakīrti in his lifetime is regarded as the orthodox teaching (referring to the core content of the Buddhist scripture). Then, from the beginning to the expedient manifestation of illness, it all serves as the introductory preface. Because Vimalakīrti is ill, kings and ministers all go to inquire about his health, and what follows is regarded as the orthodox teaching. It is precisely to highlight the inconceivable Dharma spoken by Vimalakīrti in his lifetime, so that people may learn it. The circulation part is as mentioned before. Question: How does the initial assembly serve as a preface? Answer: This meaning is similar to the previous one, because the initial assembly was crowded with people, and the Tathagata (another name for the Buddha) instructed his disciples to inquire about the illness, extensively highlighting the Dharma spoken by Vimalakīrti in his lifetime, so it can serve as a preface. The second chapter begins by listing people and praising their merits, initiating what is said later, so it is also called a preface. The third view is that all the Dharma spoken by the Buddha and Vimalakīrti is regarded as the orthodox teaching. Then, from the beginning to the end of the verses, it is regarded as the introductory preface. After Ratnakuta (the name of a Bodhisattva) requests the Dharma, it is the orthodox teaching. It is precisely to highlight the Dharma spoken, so that people may learn it. The circulation part is as mentioned before. The fourth view is that all the inconceivable merits of the Buddhas and Bodhisattvas are regarded as the orthodox teaching. Then, from the beginning to the obscuring of all the assembled masses, it is judged as the introductory preface. 'In the city of Vaiśālī (an ancient Indian city) there was an elder's son named Ratnakuta' and what follows is regarded as the orthodox teaching. It highlights the inconceivable merits of liberation. The circulation part is as mentioned above. The fifth view, in response to the three assemblies, distinguishes them from other scriptures and divides them into three parts. Then, the initial 'Thus have I heard (Evaṃ mayā śrutam, a common phrase at the beginning of Buddhist scriptures, meaning 'Thus I have heard')' serves as the general preface of faith and certification for a scripture. 'At one time the Buddha was in Vaiśālī' and what follows is the part of the three assemblies that distinguishes them from other scriptures. The circulation text is complete, as judged before. This is similar to the situation of the Avataṃsaka Sūtra (Flower Garland Sutra). The initial 'Thus have I heard' in that scripture is the general preface of faith and certification for a scripture. 'At one time the Buddha was in Magadha (an ancient Indian kingdom)' and what follows is the part of the eight assemblies that distinguishes them from other scriptures. The circulation text was not transmitted from foreign countries. The classification of this scripture is roughly the same as that of the Avataṃsaka Sūtra. Now, based on this last judgment, the classification and explanation will be made. Regarding the explanation of the general preface of faith and certification, it is divided into three aspects. The first is to explain the reason for the emergence of 'Thus have I heard'. The second is to explain the meaning of expressing and establishing 'Thus have I heard'. The third is to formally explain the phrase 'Thus have I heard'. The reason for its emergence.
者諸經之首何因緣故悉有如是我聞之言。阿難立故。阿難比丘何因緣立。由佛教故。佛何故教。阿難請故。阿難比丘何因緣請。阿尼樓馱教故。彼何因緣教。由見阿難以憂惱故。阿難比丘何故憂惱。由見如來般涅槃故。佛將滅度。在於雙林北首而臥。阿難爾時以佛將滅在佛繩床后。悲號啼泣莫能自勝。阿尼樓馱見其悲泣開覺阿難。汝是傳法人。何不請佛未來世事。徒悲何益。阿難對曰我今心沒憂海。知何所問。阿尼樓馱遂教阿難請佛四事。一問世尊滅度之後諸比丘等以何為師。二問佛滅后諸比丘等依何而住。三問惡性比丘云何共居。四問一切經首當置何字。阿難被教心少惺悟受教請佛。佛依請而答。一切比丘何為師者。當依波羅提木叉為師。若我住世無異於此。木叉是戒比丘所學故說為師。諸比丘等依何住者。當依四念。何謂四念。所謂比丘觀內身修身觀精勤一心除世貪憂。如是觀外身內外身。身受心法亦復如是。是謂比丘所依住處。故經說言若住四念名自境界。不為魔縛。若行五欲名魔境界。為魔所縛。惡性比丘云何共者。梵檀治之。若心調伏為說離有無經。梵檀是其默不共語。一切經首置何字者。共者當置如是我聞佛在某方某聚林等。由佛教置故有斯言。次第二明立意。佛本何故教置如是我聞之言。為生物信。如
【現代漢語翻譯】 現代漢語譯本： 為什麼所有經典之首都有『如是我聞』這句話？因為阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）的請求。阿難比丘（Bhikkhu，佛教僧侶）為何要提出請求？因為佛陀的教導。佛陀為何要教導？因為阿難的請求。阿難比丘為何要提出請求？因為阿尼樓馱（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）的教導。阿尼樓馱為何要教導？因為他看到阿難感到憂愁和煩惱。阿難比丘為何感到憂愁和煩惱？因為他看到如來（Tathagata，佛陀的稱號之一，意為『如實而來者』）即將般涅槃（Parinirvana，佛陀或阿羅漢去世的狀態）。 佛陀即將滅度，頭朝北躺在雙林樹間。那時，阿難因為佛陀即將滅度，在佛陀的繩床后悲傷地哭泣，無法控制自己。阿尼樓馱看到他悲傷哭泣，便開導阿難：『你是傳法之人，為何不請問佛陀未來世的事情，徒勞悲傷有什麼用？』阿難回答說：『我現在沉浸在憂愁的海洋中，不知道該問什麼。』阿尼樓馱於是教阿難請問佛陀四件事：一問世尊（Bhagavan，佛陀的稱號之一，意為『世尊』）滅度之後，各位比丘等以什麼為老師；二問佛陀滅度后，各位比丘等依靠什麼而住；三問對於惡性的比丘，如何與他們相處；四問一切經典的首句應當寫什麼字。 阿難被教導后，心中稍微清醒，接受教導去請問佛陀。佛陀根據阿難的請求而回答。一切比丘以什麼為老師呢？應當以波羅提木叉（Pratimoksha，戒律）為老師。如果我住世，和這個沒有區別。木叉是戒律，比丘所學習的，所以說是老師。各位比丘等依靠什麼而住呢？應當依靠四念處（Four Foundations of Mindfulness）。什麼是四念處？就是比丘觀察內身修身觀，精勤一心，去除世間的貪婪和憂愁。像這樣觀察外身、內外身。對於感受、心、法也是這樣。這就是比丘所依靠的住處。所以經典說，如果安住於四念處，就叫做自己的境界，不會被魔所束縛。如果行於五欲（Five Desires），就叫做魔的境界，會被魔所束縛。對於惡性的比丘，如何與他們相處呢？用梵檀（Brahmadanada，梵語，一種懲罰方式，即默擯）來制裁他們。如果心能調伏，為他們說離有無經。梵檀就是不與他們說話。 一切經典的首句寫什麼字呢？大家共同認可的，應當寫『如是我聞，佛在某方某聚落林』等等。因為佛陀的教導而這樣設定，所以才有這句話。其次，第二點是說明設立這個的意義。佛陀本來為何要教導寫『如是我聞』這句話呢？爲了讓眾生生起信心。如是。
【English Translation】 English version: Why do all the beginnings of the sutras have the words 'Thus have I heard'? Because of Ananda's (one of the ten principal disciples of the Buddha, known for his exceptional memory) request. Why did the Bhikkhu (Buddhist monk) Ananda make the request? Because of the Buddha's teaching. Why did the Buddha teach? Because of Ananda's request. Why did the Bhikkhu Ananda make the request? Because of Aniruddha's (one of the ten principal disciples of the Buddha, known as foremost in divine vision) teaching. Why did Aniruddha teach? Because he saw Ananda feeling sorrow and distress. Why did the Bhikkhu Ananda feel sorrow and distress? Because he saw the Tathagata (one of the titles of the Buddha, meaning 'the one who has thus come') about to enter Parinirvana (the state of passing away of a Buddha or Arhat). The Buddha was about to pass away, lying with his head to the north between the twin Sala trees. At that time, Ananda, because the Buddha was about to pass away, was weeping sorrowfully behind the Buddha's rope bed, unable to control himself. Aniruddha, seeing him weeping sorrowfully, awakened Ananda, saying, 'You are the one who transmits the Dharma, why don't you ask the Buddha about the affairs of the future world? What is the use of grieving in vain?' Ananda replied, 'I am now immersed in an ocean of sorrow, I don't know what to ask.' Aniruddha then taught Ananda to ask the Buddha four questions: First, after the Bhagavan (one of the titles of the Buddha, meaning 'the Blessed One') passes away, who will the Bhikkhus take as their teacher; second, after the Buddha passes away, what will the Bhikkhus rely on to dwell; third, how should one live with evil-natured Bhikkhus; fourth, what words should be placed at the beginning of all sutras. After being taught, Ananda's mind became slightly clearer, and he accepted the teaching to ask the Buddha. The Buddha answered according to Ananda's request. Who should all the Bhikkhus take as their teacher? They should take the Pratimoksha (code of monastic discipline) as their teacher. If I were to remain in the world, it would be no different from this. The Pratimoksha is the precepts, what the Bhikkhus learn, so it is said to be the teacher. What should the Bhikkhus rely on to dwell? They should rely on the Four Foundations of Mindfulness. What are the Four Foundations of Mindfulness? They are when a Bhikkhu observes the inner body, cultivates body contemplation, diligently with one mind, removes worldly greed and sorrow. Likewise, observe the outer body, the inner and outer body. It is the same for feelings, mind, and Dharma. This is the dwelling place that the Bhikkhus rely on. Therefore, the sutras say that if one dwells in the Four Foundations of Mindfulness, it is called one's own realm, and one will not be bound by Mara (demon). If one engages in the Five Desires, it is called Mara's realm, and one will be bound by Mara. How should one live with evil-natured Bhikkhus? Punish them with Brahmadanada (a form of punishment, i.e., silent excommunication). If their minds can be tamed, speak to them about the sutras that are free from existence and non-existence. Brahmadanada is not speaking to them. What words should be placed at the beginning of all sutras? What everyone agrees on, should be written 'Thus have I heard, the Buddha was in such and such a direction, in such and such a village forest,' and so on. Because of the Buddha's teaching that it was set up this way, that is why there are these words. Secondly, the second point is to explain the meaning of establishing this. Why did the Buddha originally teach to write the words 'Thus have I heard'? In order to generate faith in sentient beings. Thus it is.
是之言若為生信。言如是者阿難彰己信順佛語。導佛所說為如言佛所說為是。令他眾生同己生信。我聞云何生信。阿難自是不足之人。若言此法是己所說人多不信。由言此法從佛聞故人皆歸信。信有何義而為生乎。信者入法初門攝法上首。凡入佛法要先起信。故華嚴中說信為手。如人有手至珍寶所隨意採取。若常無手空無所獲。入佛法者事亦同爾。有信心手隨意採取道法之寶。若無信心空無所得。信有此要故為生之。次第三門解釋如是我聞之言。先解如是。于中初先就人以定后正解釋定之云何。昔來相傳就阿難釋。所言如者阿難所傳如於佛語故名為如。為欲簡去相似之如故復云是。如世人言此物似彼得稱為如。不妨體非不得言是。今言如者不同彼如故須彰是。究尋此言乃是就佛非就阿難。云何得知。如龍樹釋言如是者信順之辭。其信順者言是事如是。其不信者言是事不如是。阿難信順佛語故。名佛語以之為如。導佛所說以之為是。非是阿難自信己語道己所說為如為是。故溫室經初言阿難曰吾從佛聞于如是。故知名佛所說為如道佛所說以之為是。但方言不同。彼溫室經順此方語。是故先道吾從佛聞后出所聞。如是之法余經多㥽外國人語先舉如是卻云我聞。定之粗爾。解釋云何。言如是者阿難道佛所說之法如於前事故名為
【現代漢語翻譯】 現代漢語譯本： 如何使這些話語令人信服呢？說『如是』，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）是爲了表明自己信受順從佛陀的教誨，引導人們認為佛陀所說是真實不虛的。這樣才能使其他眾生像自己一樣產生信心。『我聞』又如何產生信心呢？阿難自認為自己是不足之人，如果說這些法是他自己說的，很多人不會相信。但如果說這些法是從佛陀那裡聽來的，人們就會信服。『信』有什麼意義，為何如此重要？『信』是進入佛法的第一道門，是攝取佛法的首要條件。凡是進入佛法，都要先發起信心。所以《華嚴經》（Avatamsaka Sutra）中說，『信』是手，就像人有了手，就能隨意取用珍寶。如果沒有手，就一無所獲。進入佛法也是如此，有了信心之手，就能隨意取用道法之寶。如果沒有信心，就一無所得。『信』有如此重要的作用，所以是生信的關鍵。 接下來，將依次解釋『如是我聞』這四個字。首先解釋『如是』。其中，先確定是誰說的，然後再正式解釋『定』的含義。過去一直相傳，『如』是指阿難所傳，與佛陀所說一致，所以稱為『如』。爲了避免與相似的『如』混淆，所以又說『是』。就像世人說『此物似彼』，可以稱為『如』，但不一定完全相同，不能說是『是』。現在說的『如』不同於那種相似的『如』，所以要強調『是』。 仔細探究這句話，實際上是指佛陀，而不是指阿難。如何得知呢？龍樹（Nagarjuna，大乘佛教的重要思想家）解釋說，『如是』是信順之辭。信順的人會說『這件事就是這樣』，不信順的人會說『這件事不是這樣』。阿難信順佛陀的教誨，所以稱佛陀所說是『如』，認為佛陀所說是『是』。而不是阿難自己相信自己所說，認為自己所說是『如』是『是』。所以《溫室經》（Wen Shi Jing）一開始就說，阿難說：『我從佛聞如是』。因此，可以知道佛陀所說是『如』，認為佛陀所說是『是』。只是方言不同，那部《溫室經》順應此地的語言習慣，所以先說『我從佛聞』，然後才說所聽到的內容，『如是』之法。其他經典大多是外國人所說，先說『如是』，然後才說『我聞』。大致確定就是這樣。 解釋『云何』。說『如是』，是阿難說佛陀所說的法與之前的事情相符，所以稱為『如是』。
【English Translation】 English version: How can these words be made believable? Saying 'Thus (如是, Ru Shi)' is Ananda's (阿難, one of the ten major disciples of the Buddha, known for his exceptional memory) way of showing that he believes and follows the Buddha's teachings, guiding people to believe that what the Buddha said is true and not false. Only in this way can other sentient beings develop faith like himself. How does 'I have heard (我聞, Wo Wen)' generate faith? Ananda considers himself an inadequate person. If he were to say that these teachings were his own, many people would not believe him. But if he says that these teachings were heard from the Buddha, people will believe him. What is the meaning of 'faith (信, Xin)', and why is it so important? 'Faith' is the first gate to enter the Buddha's teachings, and the primary condition for embracing the Dharma. Whoever enters the Buddha's teachings must first arouse faith. Therefore, the Avatamsaka Sutra (華嚴經) says that 'faith' is a hand. Just as a person with a hand can freely take treasures, if there is no hand, nothing can be obtained. Entering the Buddha's teachings is the same. With the hand of faith, one can freely take the treasures of the Dharma. Without faith, one gains nothing. 'Faith' has such an important function, so it is the key to generating faith. Next, the four words 'Thus I have heard' (如是我聞) will be explained in order. First, explain 'Thus'. Among them, first determine who said it, and then formally explain the meaning of 'determine'. It has been passed down that 'Thus' refers to what Ananda transmitted, which is consistent with what the Buddha said, so it is called 'Thus'. In order to avoid confusion with similar 'Thus', it is also said 'It is (是, Shi)'. Just as people say 'This thing is like that', it can be called 'Thus', but it is not necessarily exactly the same, and cannot be said to be 'It is'. The 'Thus' now spoken is different from that similar 'Thus', so it is necessary to emphasize 'It is'. Carefully exploring this sentence, it actually refers to the Buddha, not Ananda. How do we know? Nagarjuna (龍樹, an important thinker of Mahayana Buddhism) explained that 'Thus' is a word of faith and obedience. Those who believe and obey will say 'This matter is like this', and those who do not believe and obey will say 'This matter is not like this'. Ananda believes and obeys the Buddha's teachings, so he calls what the Buddha said 'Thus', and considers what the Buddha said to be 'It is'. It is not that Ananda himself believes what he said, and considers what he said to be 'Thus' and 'It is'. Therefore, the Wen Shi Jing (溫室經) begins by saying that Ananda said: 'I heard from the Buddha, Thus'. Therefore, it can be known that what the Buddha said is 'Thus', and what the Buddha said is considered to be 'It is'. It's just that the dialects are different. That Wen Shi Jing conforms to the local language habits, so it first says 'I heard from the Buddha', and then says what was heard, the Dharma of 'Thus'. Most other scriptures are spoken by foreigners, first saying 'Thus', and then saying 'I heard'. The general determination is like this. Explain 'How'. Saying 'Thus' is Ananda saying that the Dharma spoken by the Buddha is consistent with what happened before, so it is called 'Thus'.
如。說理如理說事如事。說因如因說果如果。如是一切如法之言是常道理故名為是。乖此之言名為非故。如法之言得稱為是。此約法解。若約人論。阿難道佛所說之法如過去佛所說不變故名為如。如諸佛說是正非邪故復言是。準涅槃經釋如來義亦有此相。言我聞者。阿難對彼未來眾生陳己餐說故曰我聞。聞實是耳得言我。諸根之別皆我用具。是故就主說言我聞。法中無人。何處有主而言就主說我聞乎。釋言法中雖無定主非無。假名綰御眾生故得就之宣說我聞。故涅槃云譬如四兵令以成軍。雖無定主亦得稱言我軍勇健我軍勝彼。此亦如是。故得稱我。問曰阿難得理聖人。以何義故同凡說我。釋言阿難雖復說我不同凡夫。云何不同。說我有三。一見心說我。謂諸凡夫我見未亡我見心中稱說有我。二慢心說我。謂諸學人見使雖言慢使猶在。我慢心中稱說有我。三隨世流佈宣說有我。謂無學人見使久除慢使亦盡。隨世流佈所以說我。阿難常于結集法時身居無學。直是隨世流佈說我。非見非慢故不同凡。問曰無我真諦有我世諦。無我是勝有我是劣。何不從勝宣說無我。就劣說我。化我眾生法須如是。若不說我何由可得標別彼此。令人識知故須說我。是故乃至佛對眾生亦常說我。上來明期證信通序。下次明其三會別經。盡此品來是
【現代漢語翻譯】 現代漢語譯本 『如』，是指說話合乎道理，論事合乎事實。說原因合乎原因，說結果合乎結果。像這樣一切合乎佛法的言語，是永恒不變的真理，所以稱為『是』。違背這些的就是『非』。合乎佛法的言語才能被稱為『是』。這是從佛法的角度來解釋。如果從人的角度來說，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）認為佛陀所說的佛法和過去諸佛所說的一樣，沒有改變，所以稱為『如』。如同諸佛所說的是正道而非邪道，所以又說是『是』。參照《涅槃經》（Nirvana Sutra）解釋如來的意義，也有這個含義。 『我聞』，是阿難對未來眾生陳述自己親耳聽到的，所以說『我聞』。『聞』實際上是耳朵的功能，卻說『我』。各種根（感官）的差別，都是『我』的工具。所以就主導者來說，說『我聞』。佛法中沒有人，哪裡有主導者來說『我聞』呢？解釋說，佛法中雖然沒有固定的主導者，但並非沒有假名來統御眾生，所以可以就此宣說『我聞』。所以《涅槃經》說，譬如用四種軍隊組成軍隊，雖然沒有固定的主導者，也可以說『我軍勇健，我軍戰勝了對方』。這裡也是這樣，所以可以說『我』。有人問，阿難是證得真理的聖人，為什麼像凡人一樣說『我』？解釋說，阿難雖然說『我』，但和凡夫不同。哪裡不同呢？說『我』有三種：一是見心說我，指凡夫我見沒有消除，在我見心中稱說有我。二是慢心說我，指還在學習的人，見惑雖然斷除，但慢心還在，在我慢心中稱說有我。三是隨順世俗流佈宣說有我，指無學之人，見惑早已斷除，慢心也已消除，只是隨順世俗流佈才說『我』。阿難在結集佛法時，已經證得無學果位，只是隨順世俗流佈才說『我』，既不是因為我見，也不是因為我慢，所以和凡夫不同。有人問，無我是真諦，有我是世俗諦，無我是殊勝的，有我是低劣的，為什麼不從殊勝的角度宣說無我，而就低劣的角度說我呢？教化眾生的佛法必須這樣。如果不說『我』，怎麼能夠標明彼此，讓人識別呢？所以必須說『我』。因此，乃至佛陀面對眾生也常說『我』。 上面說明了結集佛經的期限和取信於眾的共同序言。下面說明三次法會的不同經典。到這一品為止是序言。
【English Translation】 English version 'Thus,' means speaking in accordance with reason and discussing matters in accordance with facts. Explaining causes in accordance with causes and explaining results in accordance with results. All such words that conform to the Dharma are eternal truths, hence they are called 'is'. That which contradicts these is called 'not'. Only words that conform to the Dharma can be called 'is'. This is explained from the perspective of the Dharma. If discussed from the perspective of people, Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) believed that the Dharma spoken by the Buddha was the same as that spoken by the Buddhas of the past, without change, hence it is called 'thus'. Just as the Buddhas speak of the right path and not the wrong path, it is also said to be 'is'. Referring to the Nirvana Sutra's explanation of the meaning of Tathagata (Thus Come One), it also has this meaning. 'I heard' is Ananda stating to future beings that he personally heard it, hence he says 'I heard'. 'Hearing' is actually the function of the ears, yet it says 'I'. The differences between the various roots (senses) are all tools of 'I'. Therefore, from the perspective of the master, it is said 'I heard'. There is no person in the Dharma, where is the master to say 'I heard'? It is explained that although there is no fixed master in the Dharma, it is not that there is no provisional name to govern sentient beings, so it can be declared 'I heard'. Therefore, the Nirvana Sutra says, for example, using four types of troops to form an army, although there is no fixed master, it can be said 'My army is brave, my army has defeated the opponent'. It is the same here, so it can be said 'I'. Someone asks, Ananda is a sage who has attained the truth, why does he say 'I' like ordinary people? It is explained that although Ananda says 'I', he is different from ordinary people. How is he different? There are three ways of saying 'I': first, saying 'I' with a view-mind, referring to ordinary people whose self-view has not been eliminated, and they say 'I' in their self-view mind. Second, saying 'I' with a pride-mind, referring to those who are still learning, although the afflictions of view have been cut off, pride is still present, and they say 'I' in their pride-mind. Third, saying 'I' in accordance with worldly customs, referring to those who are beyond learning, the afflictions of view have long been cut off, and pride has also been eliminated, they only say 'I' in accordance with worldly customs. When Ananda was compiling the Dharma, he had already attained the state of no-more-learning, he only said 'I' in accordance with worldly customs, not because of self-view or pride, so he is different from ordinary people. Someone asks, no-self is the ultimate truth, self is the conventional truth, no-self is superior, self is inferior, why not declare no-self from the superior perspective, but say 'I' from the inferior perspective? The Dharma that teaches sentient beings must be like this. If 'I' is not said, how can one mark the differences between each other and allow people to recognize them? Therefore, it is necessary to say 'I'. Therefore, even the Buddha often says 'I' when facing sentient beings. The above explains the common preface of setting the time limit for the compilation of the sutras and gaining the trust of the public. The following explains the different sutras of the three assemblies. Up to this chapter is the preface.
期初會。方便品下是第二會。菩薩行品下是第三會。三會何異。異有三種。一由序異。初會之中佛眾雲集而為由序。第二會中維摩現病以為由序。第三會中維摩持眾往至庵羅而為由序。二明法異。法義眾多難可具論。大約粗分唯因與果因異有二。一約人分別。前之兩會為化娑婆穢土眾生專教求凈。所修所行專求凈土。后之一會為化眾香凈土菩薩專教隨染。不盡有為不住無為。二常法分別。初會之中直出法體未辨修相。后兩會中明修成相。于中前會教修趣寂。破舍有無趣入不二。第三會中從寂起用。不盡有為不住無為。是其用也。因異如是。果異如何。先就身論后就土說。身中初會明應身果。下寄寶積嘆而顯之。始在佛樹力降魔等悉是應也。第二會中明報身果。宣說佛身從於無量功德生故。第三會中明法身果。如下文說。觀身實相觀佛亦然。我觀如來前際不來后際不去。如是等也。細實兼通粗分且然。若論其土初會寄就釋迦顯凈土。第二寄就香積如來辨凈。第三會寄就無動如來彰凈。初寄釋迦即染彰凈明凈土體。第二寄就香積如來染外彰凈明凈土相。第三寄就無動如來取之置此彰凈隨染明凈土用。法異如是。細求兼通非全一向。三利益異。三會之中得益人別。就初會中先序后正序正不定進退兩判。一唯取如來所說為正。
【現代漢語翻譯】 現代漢語譯本： 《期初會》是第一會，《方便品下》是第二會，《菩薩行品下》是第三會。這三會有什麼不同呢？不同之處有三種：第一是由於緣起的不同。初會之中，佛和大眾雲集是緣起；第二會中，維摩詰示現生病是緣起；第三會中，維摩詰帶領大眾前往菴羅樹園是緣起。第二是闡明佛法的不同。佛法義理眾多，難以全部論述。大致粗略地劃分，唯有『因』和『果』的不同。『因』的不同有兩點：一是就人來分別，前兩次法會是爲了教化娑婆世界的穢土眾生，專門教導他們求取清凈，所修所行都是專心求取凈土；后一次法會是爲了教化眾香世界的凈土菩薩，專門教導他們隨順染污，不窮盡有為，也不安住于無為。二是就常法來分別，初會之中直接闡述法的本體，沒有分辨修行的相狀；后兩次法會闡明修行的成就相狀。其中，前一次法會教導修行趨向寂滅，破除捨棄有和無，趨入不二法門；第三次法會從寂滅中起用，不窮盡有為，也不安住于無為，這就是它的作用。『因』的不同是這樣。『果』的不同又如何呢？先就佛身來論述，后就佛土來說明。就佛身而言，初會闡明應身果，下面借寶積菩薩的讚歎來顯明它，最初在菩提樹下降伏魔眾等，都是應身。第二會闡明報身果，宣說佛身是從無量功德中產生的緣故。第三會闡明法身果，如下文所說：『觀察自身實相，觀察佛也是這樣。』『我觀察如來，前際不來，后際不去。』等等。細緻的實義和粗略的通義兼而有之，粗略地劃分暫且如此。如果論及佛土，初會借釋迦牟尼佛來顯示凈土，第二會借香積如來來辨明清凈，第三會借無動如來來彰顯清凈。初會借釋迦牟尼佛的染污來彰顯清凈，闡明凈土的本體；第二會借香積如來的染污之外來彰顯清凈，闡明凈土的相狀；第三會借無動如來取之置於此地來彰顯清凈隨順染污，闡明凈土的作用。佛法的不同是這樣。細緻地尋求，兼顧融通，並非完全一成不變。第三是利益的不同。三次法會中，得到利益的人不同。就初會而言，先是序分，后是正宗分，序分和正宗分不定於進和退兩種判斷。一是隻取如來所說的為正宗分。
【English Translation】 English version: 'The Initial Assembly' is the first assembly, 'The Chapter on Expedients, Part Two' is the second assembly, and 'The Chapter on the Conduct of a Bodhisattva, Part Two' is the third assembly. What are the differences among these three assemblies? There are three kinds of differences: first, due to the different origins. In the first assembly, the Buddha and the assembly gathered together as the origin; in the second assembly, Vimalakirti's manifestation of illness was the origin; in the third assembly, Vimalakirti led the assembly to the Amra garden as the origin. Second, the difference in explaining the Dharma. There are many Dharma principles, which are difficult to discuss completely. Roughly divided, there are only differences in 'cause' and 'effect'. There are two differences in 'cause': one is to distinguish by people. The first two assemblies were to teach the sentient beings of the impure land of Saha world, specifically teaching them to seek purity, and what they cultivated and practiced was to wholeheartedly seek the Pure Land; the latter assembly was to teach the Bodhisattvas of the Pure Land of Fragrance, specifically teaching them to follow defilement, not exhausting the conditioned, nor dwelling in the unconditioned. The second is to distinguish by the eternal Dharma. In the first assembly, the essence of the Dharma was directly explained, without distinguishing the characteristics of practice; the latter two assemblies explained the characteristics of the accomplishment of practice. Among them, the former assembly taught practice to move towards tranquility, breaking and abandoning existence and non-existence, and entering the non-dual Dharma gate; the third assembly arose from tranquility, not exhausting the conditioned, nor dwelling in the unconditioned, which is its function. The difference in 'cause' is like this. What about the difference in 'effect'? First, discuss the Buddha's body, and then explain the Buddha's land. In terms of the Buddha's body, the first assembly explained the manifested body (Nirmanakaya) fruit, which is manifested by borrowing the praise of Bodhisattva Ratnakuta (Baoji) below. The initial subjugation of demons under the Bodhi tree is all the manifested body. The second assembly explained the rewarded body (Sambhogakaya) fruit, saying that the Buddha's body is produced from immeasurable merits. The third assembly explained the Dharma body (Dharmakaya) fruit, as stated in the following text: 'Observing the true nature of one's own body is also the same as observing the Buddha.' 'I observe the Tathagata, not coming from the past, not going to the future,' and so on. The detailed reality and the rough generality are both included, and the rough division is temporarily like this. If we talk about the Buddha's land, the first assembly borrows Shakyamuni Buddha (Shijiamouni fo) to show the Pure Land, the second assembly borrows Akshobhya Buddha (Xiangji Rulai) to distinguish purity, and the third assembly borrows Akshobhya Buddha (Wudong Rulai) to highlight purity. The first assembly borrows the defilement of Shakyamuni Buddha to highlight purity, explaining the essence of the Pure Land; the second assembly borrows the outside of the defilement of Akshobhya Buddha to highlight purity, explaining the characteristics of the Pure Land; the third assembly borrows Akshobhya Buddha taking it and placing it here to highlight purity following defilement, explaining the function of the Pure Land. The difference in Dharma is like this. Seeking meticulously, taking into account the integration, it is not completely unchangeable. The third is the difference in benefits. In the three assemblies, the people who benefit are different. As far as the first assembly is concerned, first is the introductory part, and then the main part, the introductory part and the main part are not fixed in the two judgments of advance and retreat. One is to only take what the Tathagata said as the main part.
是則從初盡偈。已來通判為序。偈后為正。因請正說凈土因果序中有二。一佛眾雲集。二毗耶離有長者子名寶積下現相起發。蓋中普現十方佛國起后所說凈土因果。二通攝如來所現神變不思議德悉以為正。是則從初盡蔽大眾判為由序。從寶積等獻蓋已后悉為正宗。正顯如來不思議解脫之德。準勝鬘經嘆佛章后齊為正宗此亦應然。序中有三。一明佛化主。二從與大比丘已下辨其徒眾。三彼時佛與無量眾下總明佛眾雲集所為。前中有三。初言一時明佛化時。第二佛標列化主。第三在毗耶下彰其化處。釋一時中先序異說次辨過非后正議。異說如何。昔來相傳。傳言佛說時阿難聞時更無先後。簡去傳聞成上我聞故云一時。異說如是。次辨過非。先以事驗后引文證。事驗如何。如經說。阿難是佛得道夜生。如小乘中。佛成道已過六七日即便說經。何難爾時猶在懷抱身不豫會。佛成道已過二十年方始出家。三十年後方為侍者。自斯已前所說諸經多不親聞。雖不親聞而所集經亦云一。明知一時非簡傳之辭。又小乘中不得說言阿難是權。何由得言說聽一時。人復反徴云何得知。阿難是佛得道夜生。將來破我為證此義。須知阿難立字因緣。阿難陀者是外國語。此名歡喜。歡喜之名三因緣立。一過去因緣如經中說。釋迦過去行菩薩道時作一
【現代漢語翻譯】 現代漢語譯本： 那麼，從『初盡偈』開始，一直到後面都可判為序分。『偈』之後為正宗分。因為請問正說凈土的因果，序分中有二：一是佛和大眾雲集，二是毗耶離（Vaisali，古印度城市名）有長者子名叫寶積（Ratnakara）等，出現瑞相而引發。大概是普遍顯現十方佛國，由此引出後面所說的凈土因果。二是全部攝取如來所顯現的神變不可思議之德，都作為正宗分。那麼，從一開始到『盡蔽大眾』判為序分，從寶積等人獻蓋之後都作為正宗分，正是爲了彰顯如來不可思議的解脫之德。參照《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）讚歎佛的章節之後都作為正宗分，這裡也應該如此。序分中有三：一是說明佛是教化之主，二是從『與大比丘』之後辨別他的徒眾，三是『彼時佛與無量眾』總括說明佛和大眾雲集的目的。前面這部分中有三：首先說『一時』，說明佛教化的時間；第二，佛標明教化之主；第三，『在毗耶』之下彰顯他教化的地方。解釋『一時』中，先敘述不同的說法，然後辨別過失和錯誤，最後給出正確的解釋。不同的說法是什麼呢？過去以來相傳的說法是，佛說的時候，阿難（Ānanda，佛陀十大弟子之一，以記憶力強著稱）聽的時候，沒有先後之分。省略掉傳聞，成就了『我聞』，所以說『一時』。不同的說法就是這樣。其次辨別過失和錯誤，先用事實來驗證，后引用經文來證明。事實驗證是怎樣的呢？如經中所說，阿難是佛陀得道之夜出生的，如小乘經典中說，佛陀成道後過了六七天就說法了。怎麼能說那時阿難還在襁褓之中，沒有參與法會呢？佛陀成道後過了二十年才出家，三十年後才做侍者。在此之前所說的很多經典，阿難都沒有親自聽到。雖然沒有親自聽到，但所集結的經典也說『一時』，明明知道『一時』不是省略傳聞的說法。而且小乘經典中不能說阿難是權宜之計，怎麼能說聽聞『一時』呢？有人反駁說，怎麼知道阿難是佛陀得道之夜出生的呢？將來會用駁倒我的說法來證明這個意思。須知阿難立字的原因和緣由。阿難陀（Ānanda）是外國語，這裡的意思是歡喜。歡喜這個名字有三個因緣而立。一是過去因緣，如經中所說，釋迦（Śākyamuni，佛教創始人）過去行菩薩道時，做一位
【English Translation】 English version: So, from the 'Initial Exhaustion Gatha' onwards, everything can be judged as the introduction. After the 'Gatha' is the main section. Because of the request to correctly explain the causes and effects of the Pure Land, there are two parts in the introduction: first, the gathering of the Buddha and the assembly; second, in Vaisali (Vaisali, an ancient Indian city), there was an elder's son named Ratnakara (Ratnakara), etc., whose appearance of auspicious signs initiated the discourse. It probably universally manifested the Buddha lands of the ten directions, from which the causes and effects of the Pure Land described later were derived. Second, all the miraculous and inconceivable virtues manifested by the Tathagata (Tathāgata, 'the Thus Come One', an epithet of the Buddha) are included as the main section. So, from the beginning to 'exhausting the multitude', it is judged as the introduction. From the offering of canopies by Ratnakara and others onwards, everything is the main teaching, precisely to reveal the inconceivable liberation virtue of the Tathagata. According to the Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī Siṃhanāda Sūtra), the sections after the chapter praising the Buddha are all considered the main teaching, and it should be the same here. There are three parts in the introduction: first, clarifying that the Buddha is the teaching master; second, distinguishing his disciples from 'with the great Bhikshus' onwards; third, 'at that time the Buddha with immeasurable assembly' summarizes the purpose of the Buddha and the assembly gathering. There are three parts in the preceding section: first, saying 'at one time', indicating the time of the Buddha's teaching; second, the Buddha marks the teaching master; third, 'in Vaisali' below highlights the place of his teaching. In explaining 'at one time', first narrate different views, then distinguish faults and errors, and finally give the correct explanation. What are the different views? The traditional saying from the past is that when the Buddha spoke, and when Ānanda (Ānanda, one of the ten great disciples of the Buddha, known for his strong memory) heard, there was no distinction of before and after. Omitting the hearsay, the 'I heard' is accomplished, so it is said 'at one time'. The different views are like this. Next, distinguish faults and errors, first verifying with facts, and then citing scriptures to prove it. What is the factual verification like? As the scripture says, Ānanda was born on the night the Buddha attained enlightenment, as the Theravada scriptures say, the Buddha preached the Dharma six or seven days after attaining enlightenment. How can it be said that Ānanda was still in swaddling clothes at that time and did not participate in the Dharma assembly? The Buddha became a monk twenty years after attaining enlightenment, and became an attendant thirty years later. Many of the scriptures spoken before this time were not personally heard by Ānanda. Although he did not personally hear them, the collected scriptures also say 'at one time', clearly knowing that 'at one time' is not a saying that omits hearsay. Moreover, the Theravada scriptures cannot say that Ānanda is an expedient means, how can it be said that he heard 'at one time'? Someone retorted, how do you know that Ānanda was born on the night the Buddha attained enlightenment? In the future, they will use refuting my statement to prove this meaning. It should be known that the reason and origin for establishing the name Ānanda (Ānanda) is a foreign word, which here means joy. The name joy is established for three reasons. First, the past cause, as the scripture says, when Śākyamuni (Śākyamuni, the founder of Buddhism) practiced the Bodhisattva path in the past, he was a
陶師名曰大光。值過去世釋迦文佛。父名凈飯母名摩耶。侍者弟子名曰阿難。國土眷屬如今無別。因即發願。愿我當來成得佛道還如今佛。由斯本願今得成佛。故今侍者還字阿難。二現在因緣。阿難比丘面貌端正。世人見者莫不歡喜故字歡喜。是故經中讚歎阿難。面如滿月目若青蓮。佛法海水入阿難心。三父母立字因緣。與字歡喜喜時生故。何者喜時所謂如來得道夜時。如來十九逾城出家。既出家已五年習定六年自餓身極羸瘦。父王遣人恒往瞻伺。知極微惙常恐不全。菩薩后時知餓非道受食乳麋欲取正覺。魔作是念。若佛道成空我境界。曼道未成當敗其志。遂卒官屬十八億萬持諸苦具來怖菩薩。菩薩於時入勝意慈定。令魔眷屬顛倒墮落。魔既被降便作是念。菩薩力大非我能勝。當惱其父。遂便往詣凈飯宮上唱如是言。悉達太子昨夜了矣。王時聞已從床而墮。良久乃蘇更為傷嘆。念子在家當為輪王。何期出家空無所拔。未久之間菩提樹神以佛道成復持天華慶賀父王。當成佛時天雨妙華而為供養。故持慶王。其時亦往凈飯宮上唱如是言。大王當知。地天太子昨夜明星出時降魔兵眾成佛得道。王時生疑。曏者有天言我子死。今復有天雲子成道何者可信。菩提神曰我言可信。曏者是魔故相惱耳。我是菩提樹神。以佛於我樹下得
【現代漢語翻譯】 現代漢語譯本：陶師的名字叫做大光（Dàguāng）。他在過去世曾值遇釋迦牟尼佛（Shìjiāmóunífó），當時的釋迦牟尼佛的父親名叫凈飯王（Jìngfànwáng），母親名叫摩耶夫人（Móyéfūrén），侍者弟子名叫阿難（Ānán）。當時的國土和眷屬與現在沒有什麼區別。因此，大光就發願說：『愿我將來成佛時，也能像現在的佛一樣。』由於這個最初的願望，他現在才得以成佛。所以，現在的侍者仍然叫做阿難。 第二個因緣是現在的因緣。阿難比丘（Ānánbǐqiū）面容端正，世人見了沒有不歡喜的，所以又叫做歡喜（Huānxǐ）。因此，經典中讚歎阿難說：『面容像滿月一樣，眼睛像青蓮花一樣。佛法的海水流入阿難的心中。』 第三個因緣是父母為他取名字的因緣。因為在歡喜的時候生下他，所以取名為歡喜。什麼歡喜的時候呢？就是如來（Rúlái）得道的那天晚上。如來十九歲時逾越城墻出家。出家后，五年習定，六年自我折磨，身體極其瘦弱。父王派人經常去探望他，知道他非常虛弱，常常擔心他不能保全性命。菩薩（Púsà）後來知道飢餓不是正道，於是接受了乳糜的供養，想要證得正覺（zhèngjué）。 魔（Mó）心想：『如果佛道成就，我的境界就空虛了。如果曼道（Màndào）沒有成就，就應當破壞他的志向。』於是率領官屬十八億萬，拿著各種苦具來恐嚇菩薩。菩薩當時進入勝意慈定（shèngyìcídìng），使魔的眷屬顛倒墮落。魔被降伏后，就想：『菩薩的力量太大，我不能戰勝他，應當去惱亂他的父親。』於是就前往凈飯宮（Jìngfàngōng）上，唱道：『悉達太子（Xīdátàizǐ）昨夜已經死了。』 國王當時聽了，從床上掉下來。過了很久才甦醒過來，更加悲傷嘆息。心想兒子在家時，應當成為轉輪王（zhuǎnlúnwáng），哪裡想到他出家了，什麼好處也沒有得到。沒過多久，菩提樹神（Pútíshùshén）以佛道成就的訊息，又拿著天花來慶賀父王。當（悉達多）成佛時，天上降下美妙的花朵來供養，所以拿著花來慶賀國王。當時也前往凈飯宮上，唱道：『大王應當知道，地天太子（Dìtiāntàizǐ）昨夜明星出現時，降伏了魔兵，成就佛道。』 國王當時產生懷疑。先前有天人說我的兒子死了，現在又有天人說我的兒子成道了，哪個可以相信呢？菩提樹神說：『我的話可以相信。先前的是魔，故意來惱亂您。我是菩提樹神，因為佛在我的樹下得道。』
【English Translation】 English version: The name of the potter was Daguang (Dàguāng). He encountered Shakyamuni Buddha (Shìjiāmóunífó) in a past life. At that time, Shakyamuni Buddha's father was named King Jingfan (Jìngfànwáng), his mother was named Queen Maya (Móyéfūrén), and his attendant disciple was named Ananda (Ānán). The country and retinue at that time were no different from now. Therefore, Daguang made a vow: 'May I become a Buddha in the future, just like the current Buddha.' Because of this original vow, he is now able to become a Buddha. Therefore, the current attendant is still named Ananda. The second cause is the present cause. The Bhikkhu Ananda (Ānánbǐqiū) has a handsome face, and everyone who sees him is happy, so he is also called Joy (Huānxǐ). Therefore, the scriptures praise Ananda, saying: 'His face is like a full moon, and his eyes are like blue lotuses. The ocean of the Buddha's Dharma flows into Ananda's heart.' The third cause is the reason why his parents gave him the name. Because he was born at a time of joy, he was named Joy. What time of joy? It was the night when the Tathagata (Rúlái) attained enlightenment. The Tathagata left home at the age of nineteen, crossing the city walls. After leaving home, he practiced meditation for five years and self-mortification for six years, his body extremely emaciated. The father king sent people to visit him regularly, knowing that he was very weak and often worried that he would not be able to preserve his life. The Bodhisattva (Púsà) later realized that starvation was not the right path, so he accepted the offering of milk porridge, wanting to attain perfect enlightenment (zhèngjué). The Mara (Mó) thought: 'If the Buddha's path is achieved, my realm will be empty. If the Manda (Màndào) is not achieved, I should destroy his ambition.' So he led eighteen hundred million officials and brought various instruments of suffering to frighten the Bodhisattva. The Bodhisattva then entered the Samadhi of Superior Intent and Loving-kindness (shèngyìcídìng), causing the Mara's retinue to fall upside down. After the Mara was subdued, he thought: 'The Bodhisattva's power is too great, I cannot defeat him, I should harass his father.' So he went to the top of Jingfan Palace (Jìngfàngōng) and sang: 'Prince Siddhartha (Xīdátàizǐ) died last night.' The king then fell from the bed upon hearing this. After a long time, he woke up and sighed even more sadly. He thought that when his son was at home, he should have become a Chakravartin (zhuǎnlúnwáng), but he did not expect him to leave home and gain nothing. Not long after, the Bodhi Tree Spirit (Pútíshùshén), with the news of the Buddha's enlightenment, brought heavenly flowers to congratulate the father king. When (Siddhartha) became a Buddha, wonderful flowers rained down from the sky as offerings, so he brought flowers to congratulate the king. At that time, he also went to the top of Jingfan Palace and sang: 'Great King, you should know that the Earthly Heavenly Prince (Dìtiāntàizǐ) subdued the Mara's troops and attained Buddhahood last night when the morning star appeared.' The king then became suspicious. Earlier, a Deva said that my son had died, and now another Deva says that my son has attained Buddhahood, which one can be believed? The Bodhi Tree Spirit said: 'My words can be believed. The previous one was a Mara, deliberately trying to harass you. I am the Bodhi Tree Spirit, because the Buddha attained enlightenment under my tree.'
道故相慶賀。王時作念。我子在家當為輪王。今日出家為法輪大王。彼此無失。自者聞死今忽聞活一重大喜。復聞道成兩重大喜。未久之間王弟斛飯夜生阿難。寅抱詣王。弟于昨夜生此一男。王時對曰我子成道汝復生男。眾慶並集。與字歡喜。以斯準驗定知阿難成道夜生。阿難既是得道夜生。何由得言說聽一時。事驗如是。次以文證。佛初成道。在波羅捺仙人鹿苑為五比丘轉四諦法名轉法輪。經佛滅度后阿難比丘先集此經。將集此經先升高坐說偈自言。佛初轉法輪。爾時我不見。如是展轉聞。佛游波羅捺為五比丘眾轉四諦法輪。彼經之中道己傳聞復言一時。明知一時非簡傳之辭。辨非如此。次顯正義。言一時者就佛解釋。為化之辰目之為時。于佛一代化時眾多。為簡余時是故言一。一時之言經中大有。如涅槃說。我於一時在加尸國。我於一時在恒河岸。我於一時在屍首林。我於一時在王舍城。如是非一。今言一時共彼相似。云何得知一時從復非是屬前。準依地經所以得知。華嚴大本十地品初云言爾時佛在天中。龍樹別傳改爾為一。爾時之言不可成上。改爾作一寧不屬下。云言佛者標列化主。佛天竺語此翻名覺。覺有二義。一者覺察二者覺悟。言覺察者對煩惱障。煩惱侵害事等如賊。唯聖覺知不為其害故名為覺。此之一
【現代漢語翻譯】 現代漢語譯本 因此互相慶賀。國王當時心想，我的兒子在家本應成為轉輪王（Chakravartin，擁有統治世界的輪寶的理想統治者），如今出家成為法輪大王（Dharmaraja，以佛法統治世界的國王），彼此都沒有失去什麼。自己先前聽到兒子去世的訊息，現在忽然聽說他還活著，這是第一重喜事。又聽說他得道成佛，這是第二重喜事。沒過多久，國王的弟弟斛飯王（Dronodana）在夜裡生下了阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。抱著嬰兒去見國王，說：『我昨夜生了這樣一個男孩。』國王當時回答說：『我的兒子成道，你又生了兒子。』大家聚集在一起慶祝，給他取名為歡喜。以此推斷，必定知道阿難是在成道之夜出生的。阿難既然是在得道之夜出生的，怎麼能說『如是我聞，一時』呢？事情的驗證就是這樣。接下來用經文來證明。佛陀最初成道后，在波羅奈（Varanasi）仙人鹿苑（Sarnath）為五比丘（Panchavargika）轉四諦法輪（Four Noble Truths），這叫做轉法輪（Turning the Wheel of Dharma）。佛陀滅度后，阿難比丘首先結集這部經。將要結集這部經時，先登上高座，說偈語自己說：『佛陀最初轉法輪時，我當時沒有見到。』這樣輾轉聽聞，佛陀在波羅奈為五比丘眾轉四諦法輪。』那部經中說自己是傳聞，又說『一時』，明明知道『一時』不是簡略傳聞的說法。辨析不是這樣的。接下來闡明正義。說『一時』，就佛陀而言，是指教化的時辰，稱之為『時』。佛陀一生教化的時間很多，爲了區別于其他時間，所以說『一』。『一時』這個詞在經中有很多，如《涅槃經》（Nirvana Sutra）說：『我於一時在加尸國（Kasi）。』『我於一時在恒河岸（Ganges）。』『我於一時在屍首林（Cemetery）。』『我於一時在王舍城（Rajagriha）。』像這樣不止一處。現在說『一時』，和那些相似。怎麼知道『一時』是從後面來的，不是屬於前面的呢？根據《十地經》（Dasabhumika Sutra）的依據，所以知道。《華嚴經》（Avatamsaka Sutra）大本《十地品》（Dasabhumika Chapter）開頭說：『爾時佛在天中。』龍樹（Nagarjuna）的別傳將『爾時』改為『一』。『爾時』這個詞不能接在上面，改為『一』難道不是屬於下面嗎？說『佛』，是標明教化的主。『佛』是天竺語（Sanskrit），這裡翻譯為『覺』。『覺』有兩種含義，一是覺察，二是覺悟。說『覺察』，是針對煩惱障（Klesha-avarana）。煩惱侵害的事情等同於賊，只有聖人覺知，不被其所害，所以稱為『覺』。這是第一種含義。
【English Translation】 English version Therefore, they congratulated each other. The king then thought, 'My son, at home, should have become a Chakravartin (wheel-turning king, an ideal ruler possessing the wheel jewel to rule the world), but now he has left home to become a Dharmaraja (a king who rules the world with Dharma), neither of us has lost anything.' He had previously heard the news of his son's death, but now suddenly hearing that he is alive is the first great joy. Hearing that he has attained enlightenment is the second great joy. Not long after, King Dronodana (the king's brother) had Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) born at night. He brought the baby to the king, saying, 'I had this boy born last night.' The king then replied, 'My son has attained enlightenment, and you have had a son.' Everyone gathered to celebrate and named him 'Joy'. Based on this, it is certain that Ananda was born on the night of enlightenment. Since Ananda was born on the night of enlightenment, how can it be said 'Thus I have heard, at one time'? The verification of the matter is like this. Next, use the scriptures to prove it. After the Buddha first attained enlightenment, he turned the Wheel of Dharma (Four Noble Truths) for the five Bhikkhus (Panchavargika) in the Deer Park (Sarnath) of Varanasi, which is called Turning the Wheel of Dharma. After the Buddha's Parinirvana, the Bhikkhu Ananda first compiled this sutra. When about to compile this sutra, he first ascended the high seat and said in a verse, 'When the Buddha first turned the Wheel of Dharma, I did not see it at that time.' Thus, hearing it through transmission, 'The Buddha turned the Wheel of Dharma for the five Bhikkhus in Varanasi.' In that sutra, it says that he heard it through transmission and also says 'at one time', clearly knowing that 'at one time' is not a term for brief transmission. The analysis is not like this. Next, clarify the correct meaning. Saying 'at one time', in terms of the Buddha, refers to the time of teaching, which is called 'time'. The Buddha's teaching time in his life was numerous, so to distinguish it from other times, it is said 'one'. The term 'at one time' is abundant in the sutras, such as the Nirvana Sutra, which says, 'At one time, I was in Kasi.' 'At one time, I was on the banks of the Ganges.' 'At one time, I was in the cemetery.' 'At one time, I was in Rajagriha.' Like this, there are more than one place. Now saying 'at one time' is similar to those. How do we know that 'at one time' comes from the back and does not belong to the front? According to the Dasabhumika Sutra, we know this. The Avatamsaka Sutra, the main text, the Dasabhumika Chapter, begins by saying, 'At that time, the Buddha was in the heavens.' Nagarjuna's separate biography changes 'at that time' to 'one'. The term 'at that time' cannot be connected to the top; changing it to 'one' does it not belong to the bottom? Saying 'Buddha' is to mark the master of teaching. 'Buddha' is a Sanskrit word, translated here as 'awakening'. 'Awakening' has two meanings: one is awareness, and the other is enlightenment. Saying 'awareness' is in response to the Klesha-avarana (afflictive obstructions). The matter of afflictions harming is like a thief; only the sage is aware and is not harmed by it, so it is called 'awakening'. This is the first meaning.
義如涅槃釋。言覺悟者對其智彰。無明眠寢事等如睡。聖慧一起朗然大悟如睡得寤。故名為覺。所對無明有其二種。一是迷理。性結無明迷覆實性。翻對彼故覺知自實。如來藏性從本常寂無為不動故名為覺。二事中無知迷諸法相。翻對彼故覺知一切善惡無記三聚之法故名為覺。故地持言于義饒益聚非義非非義饒益聚平等開覺故名為佛。義益善義利人故。非義不善不利人故。非非義是無記。於此悉知故名為佛。既能自覺復能覺他覺行窮滿故名為佛。云言自覺簡異凡夫。道言覺他簡異二乘。覺行窮滿別異菩薩。是故獨此得名為佛。下彰化處。在毗耶離就通舉之。此翻名為廣博嚴事。菴羅樹園隨處別指。人謂此園饒庵羅樹名庵羅園。事實不爾。蓋乃從其園主彰名。有女從於庵羅樹生。即呼以為庵羅樹女。與經中說㮈女相似。此園是其庵羅女園。從主作名名庵羅園。佛至其國。此女舍園造立精舍。故仍本名名庵羅園。游化更中目之為在。法身平等實無棲托示化有方是故言在。上來明佛下列其眾。眾別細分有其十七。一聲聞眾。二菩薩眾。三梵。四釋五餘天眾龍鬼八部。通前十三。人眾之中四部差別。通前十七。相從為五。一聲聞眾。二菩薩眾。三是天。四鬼神眾。五是人眾。要攝唯二。聖與凡。前二是聖后三是凡。聖中先列聲
【現代漢語翻譯】 現代漢語譯本： 義如《涅槃經》所解釋的那樣。說到『覺悟』，是指其智慧的彰顯。無明（avidyā，指對事物真相的迷惑）的昏昧就像睡眠一樣。聖慧（ārya-prajñā，指聖者的智慧）一旦生起，就如同從睡眠中醒來一樣，豁然開朗，所以稱為『覺』。所針對的無明有兩種：一是迷於真理，即性結無明（prakṛti-bandhana-avidyā，指與生俱來的無明），它遮蔽了真實的自性。爲了翻轉和對治這種無明，所以覺知自身的真實。如來藏性（Tathāgatagarbha，指一切眾生皆具的佛性）從根本上就是寂靜、無為、不動的，所以稱為『覺』。二是對於事物（dharma，指一切事物和現象）的無知，迷惑于諸法的表相。爲了翻轉和對治這種無明，所以覺知一切善、惡、無記（kuśala-akuśala-avyākṛta，指善行、惡行和非善非惡的行為）這三種聚合之法，所以稱為『覺』。因此，《地持經》（Bodhisattvabhūmi，瑜伽師地論的一部分）說，對於有利益的聚合、非利益的聚合、非非利益的聚合，平等地開覺，所以稱為『佛』。『義益』是指善良和利益人；『非義』是指不善良和不利於人；『非非義』是指無記。對於這些都完全知曉，所以稱為『佛』。既能自己覺悟，又能使他人覺悟，覺悟和修行都達到圓滿，所以稱為『佛』。說『自覺』是爲了區別于凡夫；說『覺他』是爲了區別於二乘（śrāvaka-pratyekabuddha，指聲聞乘和緣覺乘）；覺悟和修行都達到圓滿是爲了區別于菩薩（bodhisattva，指發願成佛的修行者）。因此，只有佛才能被稱為『佛』。 下面闡明教化之處。在毗耶離（Vaiśālī，古印度城市）普遍地舉例說明。『毗耶離』翻譯過來是『廣博嚴事』的意思。菴羅樹園（Āmrapālīvana，芒果園）是隨處特別指出的地方。人們認為這個園林盛產庵羅樹，所以叫做庵羅園。但事實並非如此，實際上是從園主的名字來命名的。有一個女子從庵羅樹中出生，就稱她為庵羅樹女。與經中所說的㮈女相似。這個園林是庵羅女的園林，所以從園主的名字命名為庵羅園。佛陀來到這個國家，這個女子捨棄園林，建造精舍（vihāra，指僧侶居住的場所），所以仍然沿用原來的名字，叫做庵羅園。游化期間，用『在』這個字來表示。法身（dharmakāya，指佛的法性之身）是平等的，實際上並沒有固定的居所，只是爲了示現教化，所以說『在』。 上面說明了佛陀，下面列出聽法的眾生。眾生細分有十七種：一是聲聞眾（śrāvaka，指聽聞佛法而證悟的弟子），二是菩薩眾（bodhisattva，指發願成佛的修行者），三是梵天（brahma，色界天的天神），四是釋天（śakra，忉利天天主），五是其餘天眾（deva，指天神），龍（nāga，指具有神通的蛇形神）、鬼（preta，指餓鬼）、八部（aṣṭa-senā，指天龍八部）等。總計前面十三種。人眾之中又分為四部差別：比丘（bhikṣu，指男性出家僧人）、比丘尼（bhikṣuṇī，指女性出家僧人）、優婆塞（upāsaka，指在家男居士）、優婆夷（upāsikā，指在家女居士）。總計前面十七種。如果概括起來，可以分為五類：一是聲聞眾，二是菩薩眾，三是天眾，四是鬼神眾，五是人眾。如果要進一步簡化，可以歸納為兩類：聖者和凡夫。前面兩種是聖者，後面三種是凡夫。聖者之中先列出聲聞眾。
【English Translation】 English version: The meaning is as explained in the Nirvana Sutra. 'Awakening' refers to the manifestation of wisdom. The darkness of ignorance (avidyā) is like sleep. When holy wisdom (ārya-prajñā) arises, it is like waking up from sleep, a sudden enlightenment, hence it is called 'awakening'. There are two types of ignorance that are addressed: first, delusion about truth, that is, innate ignorance (prakṛti-bandhana-avidyā), which obscures the true nature. To reverse and counteract this ignorance, one becomes aware of one's own reality. The Tathāgatagarbha (Buddha-nature), from its very essence, is tranquil, non-active, and immovable, hence it is called 'awakening'. Second, ignorance about things (dharma), being deluded about the appearances of all dharmas. To reverse and counteract this ignorance, one becomes aware of all three aggregates of good, evil, and neutral (kuśala-akuśala-avyākṛta), hence it is called 'awakening'. Therefore, the Bodhisattvabhūmi states that 'to awaken equally to the aggregates of beneficial, non-beneficial, and neither beneficial nor non-beneficial is called Buddha'. 'Beneficial' means goodness and benefiting others; 'non-beneficial' means not goodness and not benefiting others; 'neither beneficial nor non-beneficial' means neutral. To fully know these is called Buddha. Being able to awaken oneself and also awaken others, with awakening and practice reaching perfection, hence it is called Buddha. The term 'self-awakening' is to distinguish from ordinary people; the term 'awakening others' is to distinguish from the two vehicles (śrāvaka-pratyekabuddha); awakening and practice reaching perfection is to distinguish from bodhisattvas. Therefore, only the Buddha can be called 'Buddha'. Below, the place of teaching is clarified. In Vaiśālī, a general example is given. 'Vaiśālī' translates to 'vast and adorned affairs'. Āmrapālīvana (Mango Garden) is a specific place mentioned. People think that this garden is full of Āmra trees, so it is called Āmra Garden. But this is not the case; in fact, it is named after the owner of the garden. A girl was born from an Āmra tree, so she was called Āmrapālī. Similar to the㮈girl mentioned in the sutra. This garden is the garden of Āmrapālī, so it is named Āmra Garden after the owner. When the Buddha came to this country, this woman gave up the garden and built a vihāra (monastery), so it still uses the original name, called Āmra Garden. During the travels and teachings, the word 'in' is used to indicate the location. The Dharmakāya (Dharma-body) is equal, and in reality, there is no fixed abode, but only to show the teachings, so it is said 'in'. Above, the Buddha is explained, and below, the audience is listed. The audience is divided into seventeen types: first, the śrāvakas (disciples who hear the teachings and attain enlightenment), second, the bodhisattvas (those who aspire to become Buddhas), third, Brahma (gods of the Form Realm), fourth, Śakra (lord of the Trāyastriṃśa Heaven), fifth, other devas (gods), nāgas (serpentine deities with supernatural powers), pretas (hungry ghosts), aṣṭa-senā (the eight classes of gods and demigods). In total, there are thirteen types mentioned earlier. Among the human audience, there are four divisions: bhikṣus (male monks), bhikṣuṇīs (female monks), upāsakas (male lay practitioners), and upāsikās (female lay practitioners). In total, there are seventeen types mentioned earlier. If summarized, they can be divided into five categories: first, the śrāvakas, second, the bodhisattvas, third, the devas, fourth, the ghosts and spirits, and fifth, the humans. If further simplified, they can be categorized into two types: the saints and the ordinary beings. The first two are saints, and the last three are ordinary beings. Among the saints, the śrāvakas are listed first.
聞之眾后列菩薩。諸經多爾。何故而然。泛解有四。一近遠分別。二形相分別。三就德分別。亦云約教。四多少分別。言近遠分別者。聲聞弟子多近如來故隨近先列。菩薩不爾在後而列。何故聲聞偏多近佛菩薩不近。解有兩義。一聲聞弟子習道未久。雖得聖果進止威儀常須佛教。為是近佛。是故如來乃至涅槃常為制戒。如制聲聞不食害等。又如律中制阿那律不聽與其女人同宿。制婆伽隨不聽飲酒。如是等輩雖得聖果。須佛教制故多近佛。近故先列。菩薩之人久閑道法不假佛教。故不近佛。以不近佛在後而列。二聲聞弟子現蒙佛度。舍凡成聖荷恩深重。雖得聖果常隨如來圍侍供養。菩薩之人雖荷佛恩。攝化眾生利物為事故不近佛為是后列。此是第一近遠分別。次第二門約形分別。聲聞之人同佛出家。執持威儀形相似佛世共尊敬為是先列。菩薩隨化形儀不定或道或俗先列人怪故后列之。次第三門約德分別。亦得名為約教分別。如龍樹釋。教有二種。一顯示教彰相隱實。二秘密教翻相顯實。顯示教中宣說羅漢及辟支佛同佛漏盡。宣說菩薩現行煩惱不斷諸結。於此教中若聞菩薩在羅漢上人多驚怪。以是義故先列聲聞后列菩薩。若依甚深顯實之教。菩薩德尊理須在先。聲聞行卑宜須后列。如華嚴經。次第四門多少分別如涅槃經。
【現代漢語翻譯】 現代漢語譯本 聽聞在聽眾之後排列菩薩，很多經典都是這樣，是什麼緣故呢？普遍解釋有四種：一是遠近分別，二是形相分別，三是就功德分別（也稱為約教），四是數量分別。 說到遠近分別，聲聞弟子大多親近如來，所以按照親近的先排列。菩薩不是這樣，所以在後面排列。為什麼聲聞偏多親近佛，菩薩不親近呢？解釋有兩種含義：一是聲聞弟子修習佛道時間不長，雖然證得聖果，但進退威儀常常需要佛的教導，因此親近佛。所以如來乃至涅槃時，常常為他們制定戒律，例如禁止聲聞不吃有害的食物等。又如律中禁止阿那律（Aniruddha，佛陀的弟子，以天眼第一著稱）與女人同睡，禁止婆伽隨（Bhagavat，佛的稱號之一，也指有德之人）飲酒。像這樣的人，雖然證得聖果，還需要佛的教導和約束，所以大多親近佛，因為親近所以在前面排列。菩薩之人長久熟悉佛法，不需要佛的教導，所以不親近佛，因為不親近佛所以在後面排列。 二是聲聞弟子現在蒙受佛的教化，捨棄凡夫成就聖人，承受佛恩深重，雖然證得聖果，常常跟隨如來，圍侍供養。菩薩之人雖然承受佛恩，但以攝受教化眾生，利益萬物為己任，所以不親近佛，因此在後面排列。這是第一種遠近分別。 其次是第二種，約形相分別。聲聞之人與佛一同出家，執持威儀，形相類似佛，世人共同尊敬，因此在前面排列。菩薩隨順教化，形儀不定，或者為道士，或者為俗人，如果先排列，人們會覺得奇怪，所以在後面排列。 其次是第三種，約功德分別，也可以稱為約教分別。如龍樹（Nagarjuna，大乘佛教的重要思想家）所解釋，教法有兩種：一是顯示教，彰顯事相，隱沒實義；二是秘密教，翻轉事相，顯露實義。在顯示教中，宣說阿羅漢（Arhat，斷盡煩惱，證得解脫的聖人）和辟支佛（Pratyekabuddha，無師自悟的聖人）與佛一樣漏盡煩惱，宣說菩薩現在還顯現煩惱，沒有斷除各種結縛。在這種教法中，如果聽到菩薩在阿羅漢之上，人們大多會感到驚訝奇怪。因為這個緣故，先排列聲聞，後排列菩薩。如果依據甚深顯實的教法，菩薩的功德尊貴，理應在先；聲聞的修行卑下，應該在後排列，如《華嚴經》（Avatamsaka Sutra）所說。 其次是第四種，數量分別，如《涅槃經》（Nirvana Sutra）所說。
【English Translation】 English version It is heard that Bodhisattvas are listed after the assembly. Why is this so in many sutras? There are four common explanations: first, based on proximity; second, based on form; third, based on virtue (also known as doctrinal perspective); and fourth, based on number. Regarding proximity, Sravaka (Śrāvaka, a disciple who attains enlightenment by listening to the teachings) disciples are generally closer to the Tathagata (Tathāgata, 'the thus-gone one,' an epithet of the Buddha), so they are listed first due to their closeness. Bodhisattvas are not like this, so they are listed later. Why are Sravakas more often close to the Buddha, while Bodhisattvas are not? There are two explanations: first, Sravaka disciples have not been practicing the path for long. Although they have attained the holy fruit, their conduct and demeanor constantly require the Buddha's guidance. Therefore, they are close to the Buddha. Thus, the Tathagata, even until Nirvana (Nirvāṇa, liberation from suffering and rebirth), constantly establishes precepts for them, such as prohibiting Sravakas from eating harmful foods. Also, as in the Vinaya (Vinaya, the monastic code), Aniruddha (Aniruddha, a disciple of the Buddha known for his divine eye) is prohibited from sleeping with women, and Bhagavat (Bhagavat, an epithet of the Buddha, also referring to a virtuous person) is prohibited from drinking alcohol. Such individuals, although they have attained the holy fruit, still require the Buddha's teachings and regulations, so they are often close to the Buddha. Because they are close, they are listed first. Bodhisattvas are familiar with the Dharma (Dharma, the teachings of the Buddha) for a long time and do not need the Buddha's teachings, so they are not close to the Buddha. Because they are not close to the Buddha, they are listed later. Second, Sravaka disciples have now received the Buddha's teachings, abandoning their ordinary state and becoming saints, deeply indebted to the Buddha's grace. Although they have attained the holy fruit, they often follow the Tathagata, attending and serving him. Bodhisattvas, although they also receive the Buddha's grace, take on the responsibility of embracing and transforming sentient beings, benefiting all things, so they are not close to the Buddha and are therefore listed later. This is the first distinction based on proximity. Next is the second distinction, based on form. Sravakas have left home with the Buddha, uphold the proper conduct, and their form is similar to the Buddha. They are universally respected by the world, so they are listed first. Bodhisattvas follow the needs of transformation, and their form is not fixed. They may be Taoists or laypeople. If they were listed first, people would find it strange, so they are listed later. Next is the third distinction, based on virtue, which can also be called doctrinal perspective. As Nagarjuna (Nāgārjuna, an important thinker in Mahayana Buddhism) explained, there are two types of teachings: first, the explicit teaching, which emphasizes phenomena and conceals the true meaning; second, the secret teaching, which reverses phenomena and reveals the true meaning. In the explicit teaching, it is said that Arhats (Arhat, a saint who has extinguished all afflictions and attained liberation) and Pratyekabuddhas (Pratyekabuddha, a self-enlightened saint without a teacher) have exhausted their defilements like the Buddha, and that Bodhisattvas still manifest afflictions and have not severed all bonds. In this teaching, if one hears that Bodhisattvas are above Arhats, people are often surprised and find it strange. For this reason, Sravakas are listed first, and Bodhisattvas are listed later. If one relies on the profound and explicit teaching, the virtue of Bodhisattvas is supreme and should be listed first; the practice of Sravakas is inferior and should be listed later, as stated in the Avatamsaka Sutra (Avataṃsaka Sūtra). Next is the fourth distinction, based on number, as stated in the Nirvana Sutra (Nirvāṇa Sūtra).
一切諸眾少者先列。聲聞眾少為是先列。菩薩眾多是故后列。此後一義居在涅槃。今此文中先列聲聞后列菩薩具前三義。就聲聞中先標眾別後列其數。與大比丘是標眾也。約佛辨眾以身兼彼目之為與大者嘆辭。外國語名曰摩訶。此翻有三。一者是多。眾數非一如世多人名為。大眾此通凡聖。二者勝。勝過餘眾。于諸異學最殊勝故。此亦該通。三翻名大。曠備高德過喻近學。今言大者義當第三。言比丘者是外國語。義翻有五。一名怖魔。就始彰名。初出家時魔心戰怯故名怖魔。比丘出家何關魔事乃令魔怯。魔性妒弊懼他勝己。又恐其人出家之後化他同出空其境界。為是戰怯。二名乞士。既出家已無所貯畜乞求自活。三名凈命。于乞求時正命乞求離五邪命故曰凈命。五邪命法如龍樹說道品義中具廣分別。此之兩名據中以立。四名凈持戒。精持禁戒無所毀犯。五名破惡。以持戒故能離諸過。此後兩名據終以立。非一稱眾。八千人俱彰其數也。略無嘆德。何故而然。大教有二。一漸二頓。若論漸教藉少而入須嘆聲聞。語其頓教不由小入故不嘆小。此經頓教不藉小入。為是不嘆。次列菩薩文別有五。一標別其眾。二辨其數。三嘆其德。四列其名。五總結。初言菩薩標別眾也。外國名菩提薩埵。翻譯之者不殊煩廣。菩下去提薩下略
【現代漢語翻譯】 現代漢語譯本 一切諸眾，數量少的先列出。聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）眾少，所以先列出。菩薩（Bodhisattva，為救度眾生而發願成佛的修行者）眾多，所以後列出。此後一種意義在於涅槃（Nirvāṇa，解脫輪迴的境界）。現在此文中，先列聲聞后列菩薩，具備前述三種意義。就聲聞眾中，先標明類別，后列出其數量。『與大比丘』是標明類別。從佛的角度辨別大眾，以自身兼顧他們，稱他們為『大』，是讚歎之辭。外國語稱作摩訶（Mahā），翻譯過來有三種含義。一是『多』，眾數非一，如同世間多人被稱為『大眾』，這通用於凡人和聖人。二是『勝』，勝過其餘大眾，對於各種異端學說最為殊勝，這也普遍適用。三是翻譯為『大』，曠達具備高尚的德行，超過了那些只學到皮毛的人。現在所說的大，意義在於第三種。所說的比丘（Bhikṣu）是外國語，翻譯過來有五種含義。一是『怖魔』，從開始時彰顯其名。剛出家時，魔的心戰慄害怕，所以稱為怖魔。比丘出家，與魔有什麼關係，竟然讓魔害怕？魔的本性是嫉妒邪惡，害怕他人勝過自己。又恐怕這些人出家之後，教化他人一同出家，空虛了魔的境界，因此戰慄害怕。二是『乞士』，既然出家了，就沒有什麼積蓄，乞求食物來維持生活。三是『凈命』，在乞求食物時，以正當的方式乞求，遠離五種邪命，所以稱為凈命。五種邪命的方法，如龍樹（Nāgārjuna）在《說道品義》中詳細分別。這兩種名稱是根據中間階段而設立的。四是『凈持戒』，精進地持守戒律，沒有毀犯。五是『破惡』，因為持戒的緣故，能夠遠離各種過失。這后兩種名稱是根據最終結果而設立的。不是單一地稱呼大眾，八千人一起，彰顯其數量。省略了讚歎德行。為什麼這樣呢？大教有兩種，一是漸教，二是頓教。如果說漸教，憑藉小的方面而進入，需要讚歎聲聞。說的是頓教，不通過小的方面而進入，所以不讚嘆小的方面。這部經是頓教，不憑藉小的方面而進入，因此不讚嘆。接下來列出菩薩，文句的分別有五點。一是標明類別。二是辨別數量。三是讚歎德行。四是列出名字。五是總結。開頭說『菩薩』，是標明類別。外國語稱作菩提薩埵（Bodhisattva）。翻譯的人不嫌煩瑣而詳細說明。菩提（Bodhi）省略為『菩』，薩埵（Sattva）省略為『薩』。
【English Translation】 English version All the assemblies, those who are fewer in number are listed first. The Śrāvaka (Disciples who learn by hearing) assembly is smaller, so it is listed first. The Bodhisattva (Enlightenment being) assembly is larger, so it is listed later. This latter meaning resides in Nirvāṇa (liberation from the cycle of rebirth). In this text, listing the Śrāvakas first and the Bodhisattvas later embodies the aforementioned three meanings. Within the Śrāvaka assembly, the category is indicated first, followed by the number. 'With great Bhikṣus (Monks)' indicates the category. Discriminating the assembly from the Buddha's perspective, encompassing them, calling them 'great' is a term of praise. In foreign languages, it is called Mahā, which translates to three meanings. First, 'many,' the number of the assembly is not one, just as many people in the world are called 'the masses,' which applies to both ordinary people and sages. Second, 'superior,' surpassing the rest of the assembly, being the most outstanding among various heterodox teachings, which also applies universally. Third, it translates to 'great,' vast and possessing noble virtues, exceeding those who have only superficial knowledge. The 'great' mentioned now refers to the third meaning. The term Bhikṣu is a foreign word, translating to five meanings. First, 'terrifying Mara (Demon),' named from the beginning. When first renouncing the world, Mara's heart trembles with fear, hence the name 'terrifying Mara.' How does a Bhikṣu's renunciation concern Mara, causing him to fear? Mara's nature is jealous and wicked, fearing others surpassing himself. Also, he fears that after these people renounce the world, they will teach others to renounce together, emptying Mara's realm, hence the trembling fear. Second, 'beggar,' having renounced the world, possessing nothing, begging for food to sustain life. Third, 'pure life,' when begging for food, begging in a righteous manner, avoiding the five kinds of wrong livelihood, hence called 'pure life.' The methods of the five wrong livelihoods are explained in detail by Nāgārjuna in the 'Meaning of the Chapter on the Path.' These two names are established based on the middle stage. Fourth, 'purely upholding precepts,' diligently upholding the precepts without violation. Fifth, 'destroying evil,' because of upholding the precepts, being able to stay away from all faults. These last two names are established based on the final result. It is not a singular calling of the assembly, eight thousand people together, highlighting their number. The praise of virtues is omitted. Why is that? There are two kinds of great teachings, gradual and sudden. If discussing the gradual teaching, entering through the small aspects, it is necessary to praise the Śrāvakas. Speaking of the sudden teaching, not entering through the small aspects, so the small aspects are not praised. This sutra is a sudden teaching, not entering through the small aspects, therefore it does not praise. Next, listing the Bodhisattvas, the distinctions in the sentences are five points. First, indicating the category. Second, distinguishing the number. Third, praising the virtues. Fourth, listing the names. Fifth, summarizing. Beginning with 'Bodhisattva,' it indicates the category. In foreign languages, it is called Bodhisattva. Translators do not find it troublesome to explain in detail. Bodhi is abbreviated to 'Bodhi,' and Sattva is abbreviated to 'Sattva.'
埵直云菩薩。此方翻之名道眾生。菩提名道薩埵眾生。良以此人內心求道備有道行。以道成人名道眾生。若爾聲聞緣覺皆求道並有道行同以道成。以何義故不名菩薩。釋言賢聖名有通別。通則義齊。涅槃說乃至須陀亦名菩薩。求索盡智無生智故。亦名為佛。正覺共道不共道故。但今為分賢聖之別。隱顯異名等分賢聖。何故獨偏名菩薩。解有三義。一就願心望果解釋。唯此眾生求大菩提余悉不求。是故獨此名道眾生。故地論言上決定愿大菩提獨言菩薩故。二就解心望理解釋。凡夫著有二乘住無。有無乖中不會中道。是故不得名道眾生。唯有菩薩妙舍有無契會中道。是故偏得名道眾生。三就行分別。入佛法中有三門。一教二義三者是行。教淺義深行為最勝。聲聞最劣從教為名故號聲聞。聲者是教餐聲悟解故曰聲聞。緣覺次勝從義立目。緣者是義于緣悟解故名緣覺。菩薩最上從行立稱。以能成就自利利他俱利之道故名菩薩。故地持言聲聞緣覺但能自度。菩薩不爾。自度度他是名道勝。以道勝故名道眾生。三萬二千辨其數也。眾知識下嘆其德也。初無別嘆。如是一切功德具足總以結嘆。菩薩德度非別不彰故先別嘆。非別能盡故復宜須總結顯多。別中初先嘆其所成自分功德。近無等下嘆其所修勝進功德。自分先成是故先嘆。勝進
後起為是后嘆。己所成處名為自分。仰習之所說為勝。諸經嘆德多依此二。前自分中文別有三。一明其人。行德顯著為眾知識。二名聞下明其成。行德寬廣名聞十方。三名稱高下明其所成。行德殊勝名稱高遠。就初段中先明其人。為眾知識大智本下辨其行德。成前知識。就初段中眾知識者謂知其德識其形也。亦可下人咸共聞知上人同識。就下辨德成知識中先明自利。為護法下明其利他。行能益己名為自利。行能兼潤說為利他。諸經嘆德多皆依此。前自利中大智本行皆成就者直嘆行成。佛威建立明成所以。由佛威神教化建立所以成就。亦可前句嘆其行成佛威建立嘆其德就。就前句中言大智者是佛智也。佛慧深廣故名大智。言本行者約果顯因。菩薩所修能為佛因故名本行。斯具名皆成就。就后句中諸佛威神諸佛神力名佛威神。菩薩修成名為菩薩之所建立。始起名建功德曰立。下利他中為護受法明能護正。能師子吼明能摧邪。亦可初句為護受法利他方便。軌則名法法能遮防名為法城。為護此法不令他人違謗毀滅故須受法。護法之相如涅槃經金剛身品說。又如地經說護有三。一護教法。于佛教法書寫讀誦為他宣說。書寫讀誦自行護持。為他演說外他護持。二護證法。自證教他自證自護教化他護。三護行法。自依修行。他修行時
【現代漢語翻譯】 現代漢語譯本 後來產生的想法是後來的感嘆。自己所成就的地方稱為『自分』（自己所證得的境界）。仰慕學習的對象所說的話是殊勝的。各種經典讚歎功德大多依據這兩點。 前面的『自分』（自己所證得的境界）中，又可以分為三點。第一點是說明這個人。行為和德行顯著，成為大眾的善知識（kalya-mitra）。第二點是『名聞下』，說明他的成就。行為和德行寬廣，名聲傳遍十方。第三點是『名稱高下』，說明他所成就的。行為和德行殊勝，名稱高遠。就第一段中，先說明這個人，『為眾知識』，『大智本下』辨別他的行為和德行，成就前面的善知識（kalya-mitra）。就第一段中，『眾知識』是指知道他的德行，認識他的形貌。也可以說，下位的人都共同聽聞知道，上位的人共同認識。 就下面辨別德行成就善知識（kalya-mitra）中，先說明自利。『為護法下』說明他的利他。行為能夠利益自己，稱為自利。行為能夠兼顧潤澤他人，稱為利他。各種經典讚歎功德大多依據這些。 前面的自利中，『大智本行皆成就者』直接讚歎行為的成就。『佛威建立』說明成就的原因。由於佛的威神教化建立，所以成就。也可以說，前一句讚歎他的行為成就，『佛威建立』讚歎他的德行成就。就前一句中，所說的『大智』是佛的智慧。佛的智慧深廣，所以稱為『大智』。所說的『本行』是從結果來顯示原因。菩薩所修的能夠成為佛的因，所以稱為『本行』。這些都完全成就。就后一句中，諸佛的威神和諸佛的神力稱為『佛威神』。菩薩修成稱為菩薩的所建立。開始興起稱為『建』，功德稱為『立』。 下面的利他中，『為護受法』說明能夠守護正法。『能師子吼』說明能夠摧伏邪說。也可以說，第一句『為護受法』是利他的方便。軌則稱為『法』，法能夠遮蔽防禦，稱為『法城』。爲了守護此法，不讓他人違背誹謗毀滅，所以需要受法。守護法的相貌，如《涅槃經·金剛身品》所說。又如《地經》所說，守護有三種。第一是護教法。對於佛教的教法，書寫讀誦，為他人宣說。書寫讀誦是自己修行護持，為他人演說是向外護持。第二是護證法。自己證悟教導他人，自己證悟自己守護，教化他人他人守護。第三是護行法。自己依靠修行，他人修行時
【English Translation】 English version Later arising thoughts are later lamentations. The place where one has achieved is called 'zifen' (one's own attained state). What is said by the object of admiration and learning is supreme. Most praises of virtues in various sutras rely on these two points. In the preceding 'zifen' (one's own attained state), there can be further divisions into three points. The first point is to explain the person. Their conduct and virtue are prominent, making them a good spiritual friend (kalya-mitra) for the masses. The second point is 'ming wen xia', explaining their accomplishment. Their conduct and virtue are broad, and their reputation spreads in all ten directions. The third point is 'ming cheng gao xia', explaining what they have accomplished. Their conduct and virtue are outstanding, and their reputation is high and far-reaching. In the first section, first explain the person, 'wei zhong zhishi', 'da zhi ben xia' distinguishes their conduct and virtue, accomplishing the preceding good spiritual friend (kalya-mitra). In the first section, 'zhong zhishi' refers to knowing their virtue and recognizing their form. It can also be said that people of lower status all commonly hear and know, and people of higher status all recognize. In the following section distinguishing virtue and accomplishing a good spiritual friend (kalya-mitra), first explain self-benefit. 'Wei hu fa xia' explains their benefiting others. Actions that can benefit oneself are called self-benefit. Actions that can benefit and enrich others are called benefiting others. Most praises of virtues in various sutras rely on these. In the preceding self-benefit, 'da zhi ben xing jie chengjiu zhe' directly praises the accomplishment of actions. 'Fo wei jianli' explains the reason for the accomplishment. Because of the Buddha's majestic power of teaching and establishment, it is accomplished. It can also be said that the previous sentence praises the accomplishment of their actions, and 'Fo wei jianli' praises the accomplishment of their virtue. In the previous sentence, the 'great wisdom' is the wisdom of the Buddha. The Buddha's wisdom is profound and vast, so it is called 'great wisdom'. The 'original conduct' is to reveal the cause from the result. What the Bodhisattva cultivates can become the cause of Buddhahood, so it is called 'original conduct'. All of these are completely accomplished. In the latter sentence, the majestic power of all Buddhas and the divine power of all Buddhas are called 'Fo wei shen'. The Bodhisattva's accomplishment is called the Bodhisattva's establishment. The beginning of arising is called 'jian', and merit is called 'li'. In the following benefiting others, 'wei hu shou fa' explains the ability to protect the Dharma. 'Neng shizi hou' explains the ability to subdue heterodox views. It can also be said that the first sentence 'wei hu shou fa' is a means of benefiting others. Rules are called 'fa', and the Dharma can shield and defend, so it is called 'fa cheng' (Dharma-city). In order to protect this Dharma and prevent others from violating, slandering, and destroying it, it is necessary to receive the Dharma. The appearance of protecting the Dharma is as described in the 'Diamond Body Chapter' of the Nirvana Sutra. Also, as described in the Earth Store Sutra, there are three types of protection. The first is protecting the teaching Dharma. For the Buddhist teachings, writing, reciting, and explaining them to others. Writing and reciting are self-cultivation and protection, and explaining them to others is external protection. The second is protecting the Dharma of realization. One's own realization teaches others, one's own realization protects oneself, teaching others others protect. The third is protecting the Dharma of practice. Relying on one's own cultivation, when others cultivate
有諸障難攝護救濟。此之三護皆須知法故須受持。飲法稱受慍守名持。所持非邪故云正法。能師子吼正明化他。借喻名法。所說決定心無性懼如師子吼。說能摧邪如師子吼。說能寤寐如師子吼。說能安立如師子王。能安群輩如師子吼。說能教告如師子王。教告諸子名師子吼。如涅槃說。師子吼者為十一事如來是也。菩薩亦然。不可具列。自下第二彰其德廣名聞十方。于中初先舉名。顯德寬廣故名十方。名稱號等有何差別。通釋是一隨相別分非無差異。異相如何。顯體為名標德為稱。名稱外彰號令天下說之為號。今言名者通相言耳。由名矣大十方共聞。眾人不下辨德顯名。于中亦二。自利利他先明利他悉已凈下明其自利。前利他中初明教正。降伏魔下明其摧邪。前教正中眾人不請友而安者為化始也。不待物請強為非友。化令住正名友安之。解有兩義。一所化眾生無機感聖名為不請。菩薩強化為作因緣名友安之。二所化眾生雖有道機無其樂欲不知求聖名為不請。菩薩隨機而為強化名友安之。紹隆三寶使不斷絕為化終也。其義云何。如華嚴經明法品說。彼有三憣。其一憣能令眾生髮菩提心。是故能令佛寶不斷。開示演說十二部經深妙法藏。是故能令法寶不斷受持一切威儀行法。是故能令僧寶不斷。第二憣中讚歎大愿。是故能
【現代漢語翻譯】 現代漢語譯本 有各種各樣的障礙需要攝護和救濟。這三種保護都需要了解佛法，所以必須受持。『飲法』稱為『受』，『慍守』稱為『持』。所持守的不是邪法，所以稱為『正法』。能夠像獅子吼一樣，正確地開導他人。這是一種比喻，稱之為『法』。所說的話語堅定不移，心中沒有恐懼，就像獅子吼一樣。說法能夠摧毀邪見，就像獅子吼一樣。說法能夠使人覺醒，就像獅子吼一樣。說法能夠像獅子王一樣，使人安穩。能夠安定大眾，就像獅子吼一樣。說法能夠像獅子王一樣，教導告誡。教導告誡弟子，稱為『獅子吼』。如《涅槃經》所說，『獅子吼』是指如來的十一種功德，菩薩也是如此，不能一一列舉。下面第二部分彰顯菩薩的德行廣大，名聞十方。其中首先提出『名』，彰顯德行寬廣，所以稱為『十方』。『名稱』、『名號』等有什麼差別？總的解釋是它們本質上是一樣的，只是隨著不同的方面而有所區分，並非沒有差異。差異體現在哪裡呢？『名』是顯現本體，『稱』是標榜德行。『名稱』是向外彰顯，『名號』是號令天下，可以這樣說。現在所說的『名』，是通用的說法。因為有了名聲，所以偉大，十方共同聽聞。下面從眾人不請而來的角度，辨別德行，彰顯名聲。其中也分為兩部分。首先闡明利他，『悉已凈』之後闡明自利。前面的利他部分，首先闡明教化匡正。『降伏魔』之後闡明摧毀邪惡。前面的教化匡正部分，眾人沒有請求，菩薩像朋友一樣使他們安穩，這是教化的開始。不等待他人請求，主動幫助非朋友的人，教化他們走向正道，使他們安穩，這稱為『友安之』。對此有兩種解釋。一是被教化眾生沒有機緣感應聖人，稱為『不請』。菩薩主動強化，為他們創造因緣，稱為『友安之』。二是所教化的眾生雖然有修道的機緣，但沒有意願，不知道尋求聖人，稱為『不請』。菩薩隨機應變，主動強化，稱為『友安之』。紹隆佛法僧三寶，使之不斷絕，這是教化的最終目的。這是什麼意思呢？如《華嚴經·明法品》所說，那裡有三面幡。第一面幡能夠使眾生髮起菩提心，因此能夠使佛寶不斷絕。開示演說十二部經，深奧微妙的法藏，因此能夠使法寶不斷絕。受持一切威儀行法，因此能夠使僧寶不斷絕。第二面幡中讚歎大愿，因此能夠
【English Translation】 English version There are various obstacles that require protection and relief. These three protections all require understanding of the Dharma, so they must be upheld. 'Drinking the Dharma' is called 'receiving', and 'warmly guarding' is called 'upholding'. What is upheld is not an evil Dharma, so it is called the 'Right Dharma'. Being able to roar like a lion, correctly enlightening others. This is a metaphor, called 'Dharma'. What is said is firm and unwavering, with no fear in the heart, like a lion's roar. Speaking the Dharma can destroy evil views, like a lion's roar. Speaking the Dharma can awaken people, like a lion's roar. Speaking the Dharma can bring stability, like a lion king. Being able to stabilize the masses, like a lion's roar. Speaking the Dharma can teach and admonish, like a lion king. Teaching and admonishing disciples is called 'lion's roar'. As the Nirvana Sutra says, 'lion's roar' refers to the eleven virtues of the Tathagata (如來 - Thus Come One), and so are the Bodhisattvas (菩薩 - enlightened being), which cannot be listed one by one. The second part below highlights the Bodhisattva's vast virtues and fame throughout the ten directions. Among them, first mention 'name', highlighting the breadth of virtue, so it is called 'ten directions'. What are the differences between 'name' (名), 'title' (稱), and 'designation' (名號)? The general explanation is that they are essentially the same, but they are distinguished according to different aspects, and there are differences. Where are the differences reflected? 'Name' reveals the essence, 'title' praises the virtues. 'Name' is outwardly manifested, 'designation' commands the world, so to speak. The 'name' mentioned now is a general term. Because of the name, it is great, and the ten directions hear it together. Below, from the perspective of people who are not invited, distinguish the virtues and highlight the name. It is also divided into two parts. First, clarify benefiting others, and after 'all is purified', clarify benefiting oneself. In the previous part of benefiting others, first clarify teaching and rectifying. After 'subduing demons', clarify destroying evil. In the previous part of teaching and rectifying, the Bodhisattva makes them stable like a friend without being asked by the people, which is the beginning of teaching. Without waiting for others to ask, actively helping those who are not friends, teaching them to walk the right path, and making them stable, this is called 'befriending and stabilizing'. There are two explanations for this. One is that the beings being taught have no opportunity to sense the sage, which is called 'not invited'. The Bodhisattva actively strengthens and creates conditions for them, which is called 'befriending and stabilizing'. The second is that the beings being taught, although they have the opportunity to cultivate the path, do not have the desire and do not know how to seek the sage, which is called 'not invited'. The Bodhisattva adapts to the situation and actively strengthens, which is called 'befriending and stabilizing'. Promoting the Triple Gem (三寶 - Buddha, Dharma, Sangha) of Buddha, Dharma, and Sangha, so that it is not interrupted, is the ultimate goal of teaching. What does this mean? As the Avatamsaka Sutra (華嚴經 - Flower Garland Sutra), Chapter on Clarifying the Dharma, says, there are three banners there. The first banner can enable beings to generate Bodhicitta (菩提心 - the mind of enlightenment), so it can keep the Buddha Gem from being interrupted. Expounding and explaining the twelve divisions of scriptures, the profound and subtle Dharma treasury, so it can keep the Dharma Gem from being interrupted. Upholding all the dignified practices, so it can keep the Sangha Gem from being interrupted. The second banner praises great vows, so it can
令佛寶不斷分別顯示十二緣起甚深之義。是故能令法寶不斷修六和敬。是故能令僧寶不斷。第三憣中下佛種子于眾生田生正覺牙。是故能令佛寶不斷護持正法不惜身命。是故能令法寶不斷善御大眾心無憂悔。是故能令僧寶不斷。此之三憣亦有階降。初下次中第三最上。先就佛寶以顯不同。第一憣中令生髮心標果令求。此為初始。第二憣。中贊大愿者贊起行愿令人修行。此以為中。第三中下佛種子于生田者化人成行。此為最上。化人成行堪為佛因名下佛種于生田矣。
次就法寶以顯不同。第一憣中開示演說十二部經宣通教法。第二憣中分別顯示十二緣起辨釋理法。第三憣中護持法者興建行法。教淺義深行為最勝。次就僧寶以辨階降。第一憣中受持一切威儀法者僧行方便。第二憣中修六和敬行成不乖。第三憣中善御大眾德成攝他。此亦初下次中後上。以此教他傳學不息故令三寶永不斷絕。上來教正。下明摧邪。先除眾魔後製外道。魔羅胡語此云殺者。害人善故。泛論有四。或廣說八。言其四者。一煩惱魔。謂貪瞋等一切煩惱能害善法。二者陰魔。謂五陰身共相摧滅。三者死魔。能壞命根。四者天魔。于彼第六他化天上別有魔天好壞他善。四中初一是生死緣。中間陰死是生死果。此之四種大小通說。所言八者如涅槃說
。前四種上更加無為四倒之心合為八也。無為四倒能壞大乘常樂我凈四種正解故。涅槃中說之為魔。小乘法中未以為患故多不說。又此通亦煩惱中收。故諸經中多亦不說。魔法如是。通論此八並須降伏。何故如是。煩惱陰死無為四倒妨違自行故須降伏。伏法不同。彼煩惱魔小乘多用諦觀降伏。大乘多用空慧降伏。陰魔小乘多用無餘涅槃得滅舍故。大乘多用常住法身。無為四倒于大因中正解降伏。于大果中菩提涅槃真德降伏。天魔一種妨于自行亦妨化他故須降伏。用法不同。自行因中正智降伏。知邪不從彼自退故。自行果中十力降伏。十力固牢不為魔邪所傾動故。自行如是。化他之中用法不定。若在因中。自身降魔多用神通。教他降魔多用神咒。彼無神通能降伏故。若在果中。自身降魔多以慈心。教他降魔亦用神咒。彼無慈力能降伏故。降魔如是。今就利他偏降天魔。菩薩自降多用神通下制外道。法外妄計斯稱外道。此亦妨于自行外化。並須制伏。但隨行別用法不同。自行因中正見降伏。正見道理不從邪故。自行果中無畏降伏。外道邪智難佛無德。如來有德于彼不怯能降伏故。自行如是。化他純用四辨降伏。四無礙辨廣知法義能難論故。今就化他。四辨摧邪名制外道。上來利他不明自利。于中初先明其斷德。心常安下明
【現代漢語翻譯】 現代漢語譯本： 前四種（煩惱魔、陰魔、死魔、無為魔）上更加無為四倒之心，合為八種魔。無為四倒能破壞大乘佛法中常、樂、我、凈四種正確的理解，所以在《涅槃經》中說它們是魔。小乘佛法中，因為它們沒有被認為是禍患，所以大多不提及。而且，這四種魔也包含在煩惱之中，因此許多經典中也不多說。魔法就是這樣。 總的來說，這八種魔都需要降伏。為什麼呢？因為煩惱魔、陰魔、死魔、無為四倒妨礙自身的修行，所以必須降伏。降伏的方法不同。小乘佛法多用諦觀來降伏煩惱魔，大乘佛法多用空慧來降伏。小乘佛法多用無餘涅槃來滅除陰魔，從而捨棄色身；大乘佛法多用常住法身。無為四倒，在大乘的因地修行中，用正確的理解來降伏；在大乘的果地證悟中，用菩提涅槃的真德來降伏。 天魔這一種，既妨礙自身的修行，也妨礙教化他人，所以必須降伏。降伏的方法不同。在自身修行的因地中，用正智來降伏，因為知道邪惡而不跟隨它，它自然退去。在自身修行的果地中，用十力來降伏，因為十力堅固牢靠，不會被魔邪所動搖。自身修行是這樣。在教化他人方面，使用的方法不固定。如果在因地，自身降伏魔多用神通，教他人降伏魔多用神咒，因為他們沒有神通來降伏魔。如果在果地，自身降伏魔多用慈心，教他人降伏魔也用神咒，因為他們沒有慈力來降伏魔。降魔就是這樣。 現在就利他而言，偏重於降伏天魔。菩薩自己降伏魔多用神通來制服外道（法外妄計的都稱為外道），這也會妨礙自身的修行和教化他人，所以必須制伏。但隨著所行不同，使用的方法也不同。在自身修行的因地中，用正見來降伏，因為正見的道理不跟隨邪見。在自身修行的果地中，用無畏來降伏，因為外道的邪智難以詰難佛的功德，如來有功德，對於他們不怯懦，能夠降伏他們。自身修行是這樣。教化他人則純粹使用四無礙辯才來降伏，因為四無礙辯才廣博地了解法義，能夠進行辯論。現在就教化他人而言，用四無礙辯才摧毀邪說，稱為制伏外道。 上面所說的利他，沒有明確說明自利。在其中，首先說明斷德，『心常安』下文說明。
【English Translation】 English version: The former four (Klesha-mara (affliction demon), Skandha-mara (aggregate demon), Mrtyu-mara (death demon), and the Mara of the Untrained Mind) are combined with the four inverted views of the untrained mind, making eight types of Mara. The four inverted views of the untrained mind can destroy the four correct understandings of permanence, bliss, self, and purity in Mahayana Buddhism, so they are referred to as Mara in the Nirvana Sutra. In Hinayana Buddhism, they are not considered a major problem, so they are often not mentioned. Moreover, these four are also included in afflictions, so many sutras do not mention them much. Such is the nature of Mara. Generally speaking, all eight types of Mara need to be subdued. Why? Because Klesha-mara, Skandha-mara, Mrtyu-mara, and the four inverted views of the untrained mind hinder one's own practice, so they must be subdued. The methods of subduing them differ. Hinayana Buddhism often uses the contemplation of the Four Noble Truths to subdue Klesha-mara, while Mahayana Buddhism often uses the wisdom of emptiness to subdue them. Hinayana Buddhism often uses Nirvana without remainder to extinguish Skandha-mara, thereby abandoning the physical body; Mahayana Buddhism often uses the Dharmakaya (Dharma body) of permanence. The four inverted views of the untrained mind are subdued with correct understanding in the causal stage of Mahayana practice, and with the true virtues of Bodhi and Nirvana in the resultant stage of Mahayana enlightenment. The Mara of the Devas (Devaputra-mara) hinders both one's own practice and the teaching of others, so it must be subdued. The methods of subduing it differ. In the causal stage of one's own practice, one uses correct wisdom to subdue it, because knowing evil and not following it, it will naturally retreat. In the resultant stage of one's own practice, one uses the Ten Powers of a Buddha to subdue it, because the Ten Powers are firm and unshakable, and will not be swayed by Mara. Such is the case for one's own practice. In teaching others, the methods used are not fixed. If in the causal stage, one often uses supernatural powers to subdue Mara oneself, and uses mantras to teach others to subdue Mara, because they do not have supernatural powers to subdue Mara. If in the resultant stage, one often uses loving-kindness to subdue Mara oneself, and also uses mantras to teach others to subdue Mara, because they do not have the power of loving-kindness to subdue Mara. Such is the subduing of Mara. Now, in terms of benefiting others, the emphasis is on subduing the Mara of the Devas. Bodhisattvas often use supernatural powers to subdue externalists (those who falsely speculate outside the Dharma are called externalists), which also hinders one's own practice and the teaching of others, so they must be subdued. However, depending on the practice, the methods used differ. In the causal stage of one's own practice, one uses right view to subdue them, because the principles of right view do not follow wrong views. In the resultant stage of one's own practice, one uses fearlessness to subdue them, because the evil wisdom of externalists is difficult to challenge the Buddha's virtues, and the Tathagata has virtues, and is not afraid of them, and can subdue them. Such is the case for one's own practice. In teaching others, one purely uses the Four Kinds of Unimpeded Eloquence to subdue them, because the Four Kinds of Unimpeded Eloquence broadly understand the meaning of the Dharma and can engage in debate. Now, in terms of teaching others, using the Four Kinds of Unimpeded Eloquence to destroy false teachings is called subduing externalists. The above discussion of benefiting others does not explicitly mention benefiting oneself. Among them, the first thing to explain is the virtue of severance. The following text, 'The mind is always at peace,' explains...
其行德。前斷德中悉已清凈明其攝治。永離義等彰其離障。又悉清凈明離惡業。正習斯亡名悉清凈。永離蓋纏明無煩惱。蓋謂五蓋。貪慾瞋恚睡眠掉悔及疑是也。廣如別章。亦可一切諸煩惱結通名為蓋。蓋眾生故蓋凈心故。纏謂十纏。無慚無愧睡眠悔慳嫉掉眠忿及覆是其十也。亦如別章。亦可一切諸煩惱結通名為纏。纏眾生故纏傳心故。於此蓋纏正習斯亡故云永離。下行德中文別有二。一隨德別嘆。二佈施下隨位別嘆。前隨德中心常安住無礙解脫空解脫也。亦可安住一切法界無礙解脫此即十地解脫大也。念謂正念。念門不同。或說三種唸佛法僧。或說四種身受心法。又如地論上念同法功德求義亦是四也。或說六種。唸佛法僧戒施及天如涅槃釋。或說八種如龍樹說。前六種上更加二種。一念出入息繫心住于數息法門。二者念死常修死相。或說十種如大智論摩訶衍品說。前八種上更加二種。一者念滅念彼涅槃無為寂滅起意趣求。二者念身自念己身無常苦空無我不凈修行厭離。或說十一如地經說。唸佛法僧念菩薩行念菩薩波羅蜜念十地念不壞力念無畏念不共法乃至不離念一切智。廣則無量菩薩悉念。定者所謂九次第定。八禪滅盡是九定也。亦可一切所得三昧悉名為定。此即十地三昧大也。言總持者是陀羅尼。此即十地大陀羅
【現代漢語翻譯】 現代漢語譯本： 他們的行為品德是：先前斷除的品德，心中完全清凈，明白其所攝受和治理。永遠脫離『義』等，彰顯其遠離了障礙。並且完全清凈，明白遠離了惡業。正確的習氣和殘留都已消亡，這稱為完全清凈。永遠脫離了蓋和纏縛，表明沒有了煩惱。蓋，指的是五蓋：貪慾、瞋恚、睡眠、掉舉惡作（悔）、以及懷疑。詳細內容見其他章節。也可以說，一切的煩惱結都可以統稱為蓋，因為它們覆蓋眾生，覆蓋清凈心。纏，指的是十纏：無慚、無愧、睡眠、追悔、慳吝、嫉妒、掉舉、昏沉、忿怒以及覆藏。也見其他章節。也可以說，一切的煩惱結都可以統稱為纏，因為它們纏縛眾生，纏縛真心。對於這些蓋和纏縛，正確的習氣和殘留都已消亡，所以說『永遠脫離』。下面的行德文中，區別在於有兩點：一是隨品德分別讚歎，二是佈施以下，隨位階分別讚歎。前面是隨品德分別讚歎，心中常常安住于無礙解脫空解脫。也可以安住於一切法界無礙解脫，這指的是十地的解脫之大。念，指的是正念。唸的法門不同，或者說三種，唸佛、念法、念僧。或者說四種，念身、念受、念心、念法。又如《地論》上，念同法功德求義也是四種。或者說六種，唸佛、念法、念僧、念戒、念施、以及念天，如《涅槃經》所解釋。或者說八種，如龍樹菩薩所說，在前六種上，更加兩種：一是念出入息，繫心專注于數息的法門；二是念死，常常修習死亡的景象。或者說十種，如《大智度論·摩訶衍品》所說，在前八種上，更加兩種：一是念滅，念彼涅槃無為寂滅，生起意趣追求；二是念身，自己念自己的身體是無常、苦、空、無我、不凈，修行厭離。或者說十一種，如《地經》所說，唸佛、念法、念僧、念菩薩行、念菩薩波羅蜜、念十地、念不壞力、念無畏、念不共法，乃至不離念一切智。廣而言之，無量的菩薩都念。定，指的是九次第定，八禪和滅盡定是九定。也可以說，一切所獲得的三昧都可以稱為定，這指的是十地的三昧之大。總持，指的是陀羅尼（Dharani，總持、憶持不忘）。這指的是十地的大陀羅尼。
【English Translation】 English version: Their virtuous conduct is such that: the virtues previously severed, the mind is completely pure, understanding its embrace and governance. Eternally separated from 'meaning' (義) etc., demonstrating its freedom from obstacles. Furthermore, it is completely pure, understanding the separation from evil karma. Correct habits and residues have vanished, this is called complete purity. Eternally separated from the 'covers' (蓋) and 'bonds' (纏), indicating the absence of afflictions. 'Covers' refer to the five covers: greed, hatred, sleepiness, restlessness and remorse, and doubt. Details can be found in other chapters. It can also be said that all afflictive knots can be collectively called 'covers', because they cover sentient beings and cover the pure mind. 'Bonds' refer to the ten bonds: shamelessness, lack of remorse, sleepiness, regret, stinginess, jealousy, restlessness, drowsiness, anger, and concealment. Also see other chapters. It can also be said that all afflictive knots can be collectively called 'bonds', because they bind sentient beings and bind the true mind. Regarding these covers and bonds, correct habits and residues have vanished, hence it is said 'eternally separated'. In the following text on virtuous conduct, the distinction lies in two points: first, praise is given separately according to virtue; second, from giving onwards, praise is given separately according to stage. The former is praise given separately according to virtue, the mind constantly dwells in unobstructed liberation and emptiness liberation. It can also dwell in unobstructed liberation of all Dharmadhatu (法界, realm of Dharma), which refers to the greatness of the liberation of the ten Bhumis (十地, ten grounds). 'Mindfulness' (念) refers to right mindfulness. The methods of mindfulness differ, or there are three types: mindfulness of the Buddha (佛), mindfulness of the Dharma (法), and mindfulness of the Sangha (僧). Or there are four types: mindfulness of the body (身), mindfulness of feeling (受), mindfulness of the mind (心), and mindfulness of the Dharma (法). Furthermore, as in the Treatise on the Grounds (地論), mindfulness of the merits of the Dharma and seeking meaning are also four types. Or there are six types: mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of precepts (戒), mindfulness of giving (施), and mindfulness of the heavens (天), as explained in the Nirvana Sutra. Or there are eight types, as Nagarjuna (龍樹) said, adding two types to the previous six: first, mindfulness of inhalation and exhalation, focusing the mind on the method of counting breaths; second, mindfulness of death, constantly cultivating the contemplation of death. Or there are ten types, as stated in the Mahaprajnaparamita-sastra, Mahayana Chapter (大智度論·摩訶衍品), adding two types to the previous eight: first, mindfulness of cessation, contemplating Nirvana (涅槃, extinction of suffering), unconditioned quiescence, arousing the intention to seek it; second, mindfulness of the body, contemplating one's own body as impermanent, suffering, empty, selfless, impure, cultivating aversion. Or there are eleven types, as stated in the Ground Sutra (地經), mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of the conduct of Bodhisattvas (菩薩, beings striving for enlightenment), mindfulness of the Paramitas (波羅蜜, perfections) of Bodhisattvas, mindfulness of the ten Bhumis, mindfulness of indestructible power, mindfulness of fearlessness, mindfulness of unshared Dharmas, and even not departing from mindfulness of all-knowing wisdom. Broadly speaking, countless Bodhisattvas are mindful. 'Samadhi' (定) refers to the nine successive concentrations, the eight Dhyanas (禪, meditative states) and the cessation of perception and sensation are the nine concentrations. It can also be said that all Samadhis attained can be called Samadhi, which refers to the greatness of the Samadhi of the ten Bhumis. 'Dharani' (總持) refers to Dharani (陀羅尼, mnemonic device, total retention). This refers to the great Dharani of the ten Bhumis.
尼。言辨才者四無礙辨。知法辨了名之為辨。又說辨了亦名為辨。言辭才巧故名為才。唸唸常現故云不斷。又說無間亦言不斷。上來第一隨德別嘆。人言此嘆地前功德。當應不然。嘆地前行多不舉此勝上功德。自下第二隨位別嘆。初地至十地德何故須然。菩薩住於一地之中普攝一切諸地功德。故歷諸位而以嘆之。言佈施者初地功德。言持戒者二地功德。言忍辱者三地功德。言精進者四地功德。言禪定者五地功德。言智慧者六地功德。六度之義廣如別章。此應具論。今釋名。言佈施者以己財事分佈與他名之為布。惙己惠人目之為施。言持戒者胡名尸羅。此方正音名為清涼。三業炎非焚燒行人事等如熱。戒能防息故號清涼。此清涼行有能禁防止息之義故複名戒。堅守名持。言忍辱者他人加惡名之為辱。于辱能安說之為忍。言精進者陳心於法名之為精。精心務達說以為進。言禪定者禪那胡語。此翻名為思惟修習。上界靜法審觀方成名思惟修。又亦名為功德叢林。此乃從其所生為名。能生多德是故為功德叢林。言智慧者照見名智觀達稱慧。此六經中名波羅蜜。是外國語。此名度。又亦翻之名到彼岸。所言度者地持論中說有三義。一者時度。此之六行種性已上度三阿僧祇方始成滿。二者果度。此六能得大菩提果。三自性清凈度。
{ "translations": [ "現代漢語譯本：", "尼連問：什麼是辨才？答：四無礙辨（對佛法的通達和無礙的表達能力）就是辨才。知曉佛法並能清晰明瞭地表達出來，這叫做辨。又說，辨析明瞭也叫做辨。言辭巧妙，所以叫做才。唸唸相續不斷，所以稱為不斷。又說，沒有間斷也叫做不斷。以上第一部分是隨順功德的差別而讚歎。有人說這是讚歎菩薩在初地之前的功德，這應當是不對的。因為讚歎初地之前的修行，大多不會舉出這種殊勝的功德。以下第二部分是隨順菩薩所證果位的差別而讚歎。從初地到十地的功德，為什麼需要這樣讚歎呢？因為菩薩安住於一個果位（地）之中，就能普遍攝取一切果位的功德，所以歷數各個果位來讚歎。說到佈施，是初地的功德。說到持戒，是二地的功德。說到忍辱，是三地的功德。說到精進，是四地的功德。說到禪定，是五地的功德。說到智慧，是六地的功德。六度的意義廣泛，如同其他章節所說，這裡應當詳細論述。現在解釋它們的名稱。說到佈施，是將自己的財物、事務分發給他人，這叫做布。捨棄自己的利益，惠及他人，這叫做施。說到持戒，胡語（梵語）叫做尸羅（Śīla），在漢語中，正確的發音叫做清涼。身、口、意三業的煩惱如同火焰焚燒行人的事務等，如同熱惱。戒能防止熄滅這些煩惱，所以號為清涼。這種清涼的修行具有禁制、防止、止息的意義，所以又叫做戒。堅定守護，叫做持。說到忍辱，他人施加惡行，叫做辱。對於侮辱能夠安忍，叫做忍。說到精進，專心致志于佛法，叫做精。精心努力以求通達，叫做進。說到禪定，禪那（Dhyāna）是胡語（梵語），翻譯成漢語叫做思惟修習。在上界（色界、無色界）寂靜的境界中，審慎觀察才能成就，叫做思惟修。又叫做功德叢林，這是從它所產生的結果來命名的。能夠產生眾多功德，所以是功德叢林。說到智慧，照見真理叫做智，觀照通達叫做慧。這六種修行在經典中叫做波羅蜜（Pāramitā），是外國語（梵語），這裡翻譯為度。又可以翻譯為到達彼岸。所說的度，在《地持論》中說有三種含義。一是時間上的度，這六種修行從種性開始，要經過三大阿僧祇劫（Asaṃkhya kalpas）才能圓滿成就。二是果上的度，這六種修行能夠得到大菩提果（Mahābodhi）。三是自性清凈的度。" ], "english_translations": [ "English version:", 'Ni asked: What is eloquence? The answer is the four unimpeded eloquence (the ability to understand and express the Dharma without hindrance). Knowing the Dharma and being able to express it clearly is called eloquence. It is also said that clear discernment is also called eloquence. Skillful speech is called talent. Continuously appearing in every thought is called uninterrupted. It is also said that without interruption is also called uninterrupted. The above first part praises according to the difference in merit. Some say that this is praising the merits of Bodhisattvas before the first ground (Bhumi), which should not be the case. Because when praising the practice before the first ground, most do not mention this superior merit. The second part below praises according to the difference in the positions attained by Bodhisattvas. Why is it necessary to praise the merits from the first ground to the tenth ground in this way? Because Bodhisattvas abide in one ground and can universally gather the merits of all grounds, so they praise by enumerating each ground. Speaking of giving, it is the merit of the first ground. Speaking of upholding precepts, it is the merit of the second ground. Speaking of patience, it is the merit of the third ground. Speaking of diligence, it is the merit of the fourth ground. Speaking of meditation, it is the merit of the fifth ground. Speaking of wisdom, it is the merit of the sixth ground. The meaning of the six perfections (Pāramitās) is broad, as discussed in other chapters, and should be discussed in detail here. Now explain their names. Speaking of giving, it is distributing one\'s own wealth and affairs to others, which is called giving. Relinquishing one\'s own benefit and benefiting others is called giving. Speaking of upholding precepts, the Sanskrit word is Śīla, and the correct pronunciation in Chinese is \'Qingliang\' (清涼, coolness). The afflictions of the three karmas (body, speech, and mind) are like flames burning the affairs of practitioners, like heat. Precepts can prevent and extinguish these afflictions, so they are called \'Qingliang\'. This cool practice has the meaning of restraining, preventing, and stopping, so it is also called precepts. Firmly guarding is called upholding. Speaking of patience, others inflicting evil is called insult. Being able to endure insult is called patience. Speaking of diligence, focusing the mind on the Dharma is called diligence. Diligently striving to achieve understanding is called progress. Speaking of meditation, Dhyāna is a Sanskrit word, translated into Chinese as \'Siwei xiuxi\' (思惟修習, thinking and cultivating). In the quiet realm of the upper realms (form realm and formless realm), careful observation is necessary to achieve it, which is called thinking and cultivating. It is also called a forest of merits, which is named after the result it produces. Being able to produce many merits, it is therefore a forest of merits. Speaking of wisdom, seeing the truth is called wisdom, and observing and understanding is called insight. These six practices are called Pāramitā in the scriptures, which is a foreign word (Sanskrit), and is translated here as \'du\' (度, crossing over). It can also be translated as reaching the other shore. The so-called \'du\', in the Treatise on the Stages of the Grounds (地持論), it is said that there are three meanings. First, crossing over in terms of time, these six practices, starting from the seed nature, must go through three great Asaṃkhya kalpas (阿僧祇劫) to be fully accomplished. Second, crossing over in terms of result, these six practices can obtain the great Bodhi fruit (Mahābodhi). Third, crossing over in terms of self-nature purity." ] }
此六能得破情相到法實際。具此三義故名為度。言到彼岸者如龍樹說。解有三義。一能捨離生死此岸到于無上涅槃彼岸。同前果度。二能捨離生死涅槃有相此岸到于平等無相彼岸。與前自性度義相似。三能捨離六弊此岸到於六度究竟彼岸名到彼岸。因修至成故名始修為能到矣。具此三義名到彼岸。此六同時隨位且分。檀寄初地乃至波若在第六地。如地經說。及方便力無不具足七地功德。七地修習十方便慧發起勝行名方便力無不具足。逮無所得不起法忍八地功德。逮謂及也亦曰至也。無生所得者理中無凈可得。此諸菩薩破去情相到無得處。是故名為逮無所得。不起法忍猶是經中無生法忍。由逮無得是故便成不起法忍。不見凈法可生起故。已能隨等九地功德。已能隨順轉不退輪是九地中說成就矣。謂能隨生轉妙法輪久堪化益故曰已能。化順物機名為隨順。說授名轉。不退輪者經中或說三業為輪。或復宣說佛法為輪。今此所論名為輪者。如彼轉輪聖王輪寶能摧剛強轉下眾生上升虛空。佛法如是。能摧眾生惡不善法轉下眾生上入佛道故名為輪。一得永住故故不退。善解法相是九地中智成就也。知眾生根是九地中入行成就。蓋諸大眾得無畏下十地功德。蓋諸人眾得無所畏利他功德。十地學窮故蓋大眾。起說不怯故得無畏。功德已
【現代漢語翻譯】 現代漢語譯本 這六種（六度：佈施、持戒、忍辱、精進、禪定、般若）能夠破除情執的表象，到達法的實際。具備這三種意義，所以稱為『度』（Pāramitā，到彼岸）。 說到『到彼岸』，如龍樹（Nāgārjuna）所說，理解有三種意義：一，能夠舍離生死此岸，到達無上涅槃（Nirvāṇa）彼岸，與前面的果度相同。二，能夠舍離生死涅槃的有相此岸，到達平等無相彼岸，與前面的自性度義相似。三，能夠舍離六種弊端此岸，到達六度究竟彼岸，名為『到彼岸』。因為從因地修行直至成就，所以說開始修行就能到達了。具備這三種意義，名為『到彼岸』。 這六種（六度）同時隨順菩薩的階位而有所側重。佈施（Dāna）側重於初地（Prathamā Bhūmi），乃至般若（Prajñā）側重於第六地（Ṣaṣṭhā Bhūmi），如《地經》（Daśabhūmika Sūtra）所說。以及方便力（Upāya），沒有不具足第七地（Saptamī Bhūmi）的功德。第七地修習十種方便慧，發起殊勝的行持，名為方便力沒有不具足。 獲得無所得，不起法忍，是第八地（Aṣṭamī Bhūmi）的功德。『逮』，是及的意思，也說是至的意思。無生所得，是指在真理中沒有清凈可以獲得。這些菩薩破除情執的表象，到達無所得之處，所以稱為『逮無所得』。不起法忍，猶是經中所說的無生法忍。由於獲得無所得，所以便成就了不起法忍。因為不見有清凈的法可以生起。 已經能夠隨順等同第九地（Navamī Bhūmi）的功德。已經能夠隨順轉不退輪，這是第九地中所說的成就。說能夠隨順眾生的根器而轉妙法輪，長久堪能教化利益眾生，所以說『已能』。教化順應眾生的根機，名為隨順。說法傳授，名為轉。『不退輪』，經中或者說三業為輪，或者宣說佛法為輪。現在這裡所說的『輪』，如同轉輪聖王的輪寶，能夠摧毀剛強，使下劣的眾生上升虛空。佛法也是這樣，能夠摧毀眾生的惡不善法，使下劣的眾生上升進入佛道，所以名為『輪』。一旦獲得就永遠安住，所以不退。 善於理解法的表相，這是第九地中的智慧成就。瞭解眾生的根器，這是第九地中的入行成就。大概是諸位大眾獲得無所畏懼，這是第十地（Daśamī Bhūmi）的功德。大概是諸位人眾獲得無所畏懼的利他功德。十地的學問已經窮盡，所以說『蓋大眾』。發起演說而不怯懦，所以獲得無畏。功德已經圓滿。
【English Translation】 English version These six (the six Pāramitās: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā) can break through the appearance of emotional attachments and reach the actual reality of the Dharma. Possessing these three meanings is why it is called 'Pāramitā' (reaching the other shore). Regarding 'reaching the other shore,' as Nāgārjuna said, there are three meanings to understand: First, being able to abandon the shore of birth and death and reach the other shore of unsurpassed Nirvāṇa, which is the same as the previous result of Pāramitā. Second, being able to abandon the shore of conditioned appearances of birth, death, and Nirvāṇa and reach the other shore of equality and non-appearance, which is similar to the previous meaning of self-nature Pāramitā. Third, being able to abandon the shore of the six defects and reach the ultimate shore of the six Pāramitās, which is called 'reaching the other shore.' Because of cultivating from the cause until accomplishment, it is said that beginning cultivation can reach it. Possessing these three meanings is called 'reaching the other shore.' These six (Pāramitās) simultaneously emphasize different aspects according to the Bodhisattva's stage. Dāna is emphasized in the first Bhūmi (Prathamā Bhūmi), and Prajñā is emphasized in the sixth Bhūmi (Ṣaṣṭhā Bhūmi), as stated in the Daśabhūmika Sūtra. And with the power of Upāya, there is nothing lacking in the merits of the seventh Bhūmi (Saptamī Bhūmi). Cultivating the ten Upāya wisdoms in the seventh Bhūmi and initiating excellent conduct is called the power of Upāya being fully possessed. Attaining non-attainment and not arising Dharma-kṣānti is the merit of the eighth Bhūmi (Aṣṭamī Bhūmi). 'Attaining' means 'and,' or 'reaching.' 'Non-arising attainment' means that in truth, there is no purity to be attained. These Bodhisattvas break through the appearance of emotional attachments and reach the place of non-attainment, so it is called 'attaining non-attainment.' Not arising Dharma-kṣānti is still the non-arising Dharma-kṣānti mentioned in the scriptures. Because of attaining non-attainment, one then accomplishes not arising Dharma-kṣānti. Because one does not see any pure Dharma that can arise. One is already able to accord with and be equal to the merits of the ninth Bhūmi (Navamī Bhūmi). One is already able to accord with turning the non-retrogressing wheel, which is the accomplishment spoken of in the ninth Bhūmi. It is said that one is able to accord with the faculties of sentient beings and turn the wonderful Dharma wheel, being able to teach and benefit sentient beings for a long time, so it is said 'already able.' Teaching in accordance with the faculties of sentient beings is called according. Speaking and transmitting is called turning. 'Non-retrogressing wheel,' in the scriptures, either the three karmas are said to be the wheel, or the Buddha-dharma is proclaimed as the wheel. The 'wheel' spoken of here is like the wheel treasure of the Cakravartin, which can destroy the stubborn and cause inferior beings to rise into the sky. The Buddha-dharma is also like this, able to destroy the evil and unwholesome dharmas of sentient beings and cause inferior beings to rise and enter the Buddha-path, so it is called 'wheel.' Once attained, one abides forever, so it does not retrogress. Being good at understanding the appearances of the Dharma is the wisdom accomplishment in the ninth Bhūmi. Knowing the faculties of sentient beings is the entering-conduct accomplishment in the ninth Bhūmi. It is probably that all the great assembly attains fearlessness, which is the merit of the tenth Bhūmi (Daśamī Bhūmi). It is probably that all the people attain the altruistic merit of fearlessness. The learning of the ten Bhūmis has been exhausted, so it is said 'covers the great assembly.' Initiating speech without being timid, so one attains fearlessness. The merits are already complete.
下明其自利。功德智慧以修心者妙德嚴心。功者是其功德莊嚴。智慧是智慧莊嚴。此二莊嚴廣如別章。此應具論。然今且可釋其名字。其功德者亦名福德。福謂福利。善能資潤福利行人故名為福。是其善行家德故名福德。如清冷等是水家德。功謂功能。善有資潤利益之功故名為功。還是善行家德故名功德。言智慧者。依如毗曇決斷名智對諸忍故。若依成實無著名智別想識故。通相以論。知法名智觀達稱慧。此智與慧通釋一物。隨義別分非無差異。異相如何。依如地持知世諦者名之為智。知第一義說以為慧。故彼文言於一切法部分知者名智波羅蜜。于第一義開覺名波若波羅蜜。涅槃亦然若。依地論證第一義名隨智者。了達教法名隨慧者。皆德無傷。此二經中名為莊嚴亦名律儀亦曰助法亦復說之為菩提具。言莊嚴者如涅槃說。能嚴行人故曰莊嚴。又復諸行共相莊飾亦曰莊嚴。如莊嚴具眾寶間錯。言律儀者如地持說。此二內調故名為律令法稱儀。言助法者望果為言。資順菩提故云助法。能為佛因故復說之為菩提具。依此二行修練己心故曰修心。相好已下勝相嚴身表德名相。愜情稱好。用此莊形故曰嚴身。相好嚴身過余世報名色第一。不假余瑩故舍世間所有飾好。自下第三彰德殊勝故名高遠。于中先舉名稱高遠顯德殊勝。名聞
【現代漢語翻譯】 現代漢語譯本： 下面闡明其自利。用功德和智慧來修心，這是用微妙的德行來莊嚴心。『功』指的是功德莊嚴，『智慧』指的是智慧莊嚴。這兩種莊嚴在其他章節中有詳細論述，此處本應全面討論，但現在暫且解釋其名稱。功德也稱為福德。『福』指的是福利，因為它能很好地資助和潤澤修行人，所以稱為福。這是善行的家德，所以稱為福德，就像清涼等是水的家德一樣。『功』指的是功能，因為它具有資助和利益的功用，所以稱為功。還是善行的家德，所以稱為功德。說到智慧，根據《毗曇》，決斷稱為智，針對各種忍辱而言。如果根據《成實論》，沒有執著稱為智，區別于別想識。通俗地講，知曉法稱為智，觀察通達稱為慧。智和慧可以通俗地解釋為同一事物，根據意義不同而區分，並非沒有差異。差異體現在哪裡呢？根據《地持論》，知曉世俗諦的稱為智，知曉第一義的稱為慧。所以該文說，對一切法部分地知曉稱為智波羅蜜，對第一義的開悟稱為般若波羅蜜。《涅槃經》也是如此。如果根據《地論》，證得第一義稱為隨智者，瞭解通達教法稱為隨慧者，這些德行都沒有損害。這兩部經中，稱為莊嚴，也稱為律儀，也稱為助法，也說成是菩提具。說到莊嚴，如《涅槃經》所說，能夠莊嚴修行人，所以稱為莊嚴。而且各種行為共同相互裝飾，也稱為莊嚴，就像莊嚴器具用各種寶物交錯裝飾一樣。說到律儀，如《地持論》所說，這兩種內在調伏，所以稱為律，法令法稱儀。說到助法，從結果來說，資助順應菩提，所以稱為助法。能夠成為佛的因，所以又說成是菩提具。依靠這兩種行為來修煉自己的心，所以稱為修心。相好以下，殊勝的相貌莊嚴身體，表達德行稱為相。符合心意稱為好。用這些來莊嚴形體，所以稱為嚴身。相好莊嚴身體，超過其他世間的報應，名色第一。不需要其他裝飾，所以捨棄世間所有裝飾美好之物。從下面第三點開始，彰顯德行的殊勝，所以稱為高遠。其中先舉出名稱高遠，彰顯德行的殊勝。名聞
【English Translation】 English version: The following clarifies benefiting oneself. Using merit and wisdom to cultivate the mind is using subtle virtues to adorn the mind. 'Merit' refers to the adornment of merit, and 'wisdom' refers to the adornment of wisdom. These two adornments are discussed in detail in other chapters, and should be fully discussed here, but for now, let's just explain their names. Merit is also called 'fortune'. 'Fortune' refers to benefits, because it can well assist and nourish practitioners, so it is called fortune. This is the family virtue of good deeds, so it is called fortune, just as coolness is the family virtue of water. 'Function' refers to function, because it has the function of assisting and benefiting, so it is called function. It is still the family virtue of good deeds, so it is called merit. Speaking of wisdom, according to the Abhidharma, decision is called 'wisdom', in response to various forbearance. According to the Satyasiddhi Shastra, non-attachment is called 'wisdom', which is different from separate consciousness. Generally speaking, knowing the Dharma is called 'wisdom', and observing and understanding is called 'prajna'. Wisdom and prajna can be generally explained as the same thing, distinguished according to different meanings, not without differences. Where are the differences reflected? According to the Yogacarabhumi-sastra, knowing the mundane truth is called 'wisdom', and knowing the ultimate truth is called 'prajna'. Therefore, the text says that partially knowing all dharmas is called Wisdom Paramita, and awakening to the ultimate truth is called Prajna Paramita. The Nirvana Sutra is also like this. According to the Dasabhumika-sutra, attaining the ultimate truth is called following the wise, and understanding and comprehending the teachings is called following the wise. These virtues are not harmful. In these two sutras, it is called adornment, also called discipline, also called auxiliary Dharma, and also said to be the equipment for Bodhi. Speaking of adornment, as the Nirvana Sutra says, it can adorn practitioners, so it is called adornment. Moreover, various actions mutually adorn each other, also called adornment, just like adornments are decorated with various treasures. Speaking of discipline, as the Yogacarabhumi-sastra says, these two internally subdue, so it is called discipline, and the law is called instrument. Speaking of auxiliary Dharma, from the perspective of results, it assists and conforms to Bodhi, so it is called auxiliary Dharma. Being able to become the cause of the Buddha, it is also said to be the equipment for Bodhi. Relying on these two actions to cultivate one's own mind, it is called cultivating the mind. Below the marks and characteristics, the excellent appearance adorns the body, and expressing virtue is called marks. Conforming to the mind is called good. Using these to adorn the form, it is called adorning the body. The marks and characteristics adorn the body, surpassing other worldly retributions, the first of name and form. No other decoration is needed, so abandon all worldly decorations and beautiful things. Starting from the third point below, highlighting the excellence of virtue, so it is called lofty and far-reaching. Among them, first mention the name lofty and far-reaching, highlighting the excellence of virtue. Fame
上徹名為高遠。高遠如何逾于須彌。逾謂過世。須彌胡語。此名妙高山亦名安明山。舉高三百三十六萬里。縱廣亦然。四寶所成。六萬諸山而為眷屬。深信堅下辨德顯名。于中有三。一明其信二深入緣起下彰其解三無有量下顯其行。此三分中皆利自他。就初分中深信堅固猶若金剛是其自利。決定名信。信門不同。或說為二如地經說信菩薩行及諸佛法。或分為三信佛法僧。或說四種信佛法僧及以信戒如成實論說。或說八種如地持說信佛法僧即以為三。信佛菩薩神通之力通前為四。信種種因果是其世諦。信真實義是其真諦。通前為六。得義為七。得方便八。無上菩提名為得義。一切菩薩所修學道名得方便。隨別細分亦可無量。愍厚曰深難壞稱堅。此是法說。猶如金剛喻以顯之。下明利他。法寶普照而雨甘露明真能益。法寶普照慧法教人。聞思修等三慧之法名之為法。此法可珍又能照曜故說為寶。隨機等示故名為普。開曉明心除其闇彰說之為照。而雨甘露功德教人。世間甘露能除燋渴。功德善法能潤行人故名甘露。授之稱雨此明能益。于眾言音微妙第一彰其能說。說前法時能宣吐也。謂於世俗言音之中最為第一。第二解中深入緣起斷邪見等。是自利行。入深緣起明其攝治。觀窮曰深解順名入。言緣起者謂十二緣。經名因緣亦
稱緣起亦曰緣集。藉因托緣諸法得生故名因緣。法藉緣起故曰緣起。法從緣集故稱德集。名字是何。謂從無明乃至老死。云何深入因緣之法。唯真不生單妄不成。真妄和合方得集起。于中開合廣略不定。或分為二唯真與妄。據妄統攝十二因緣皆妄心起名之為妄據真統收皆真心起說以為真。或分為三。一事緣起。十二因緣皆從六種事識所為。二妄緣起。據妄統收十二因緣皆是七識妄相心作。如夢所見。故經說言三界虛妄皆一心作。妄心作矣。三真緣起。據真統攝十二因緣皆真心作。如波水作。此如地經六地中說。故彼經言十二因緣皆一心作。謂阿梨耶真心作矣。細分有六。於前事識因緣之中義別有二。事相因緣。三世流轉非我我所如毗曇說。二虛假因緣。十二因緣皆是名用。虛假之有無有自性。如成實說。於前妄識因緣之中義別亦二。一妄相因緣。十二因緣皆是虛約妄相之有。如化如炎。無相為相相即無相。不但無性相亦叵得。二妄想因緣。十二因緣皆妄心起。心外無法如夢所睹。但是心見心外無法。於前真識因緣之中義別亦二。一真用因緣。如來藏性不染而染起十二緣。故經說言如來藏性是其一切善不善因。能遍興造一切趣生。猶如伎兒變現眾趣。又經亦言即此法界輪轉五道名曰眾生。此等皆是真用因緣。真體因緣。
【現代漢語翻譯】 現代漢語譯本： 稱緣起也叫做緣集。憑藉因和依託緣，諸法才能產生，所以叫做因緣。法憑藉緣而生起，所以叫做緣起。法從緣而聚集，所以稱為緣集。名字是什麼呢？就是從無明乃至老死。如何深入因緣之法呢？唯有真（如）不生，單有妄（想）不成。真和妄相互結合才能集起。其中開合廣略不定。或者分為二，唯有真和妄。根據妄來統攝，十二因緣都是妄心所起，稱之為妄；根據真來統攝，都是真心所起，說之為真。或者分為三：一是事緣起，十二因緣都是從六種事識所為。二是妄緣起，根據妄來統攝，十二因緣都是七識妄相心所作，如同夢中所見。所以經中說，『三界虛妄，皆一心作』，是妄心所作。三是真緣起，根據真來統攝，十二因緣都是真心所作，如同波浪是水所作。這如同《地經》六地中所說。所以那部經說，『十二因緣皆一心作』，說的是阿梨耶（Ālaya）真心所作。 細分有六種。在前面的事識因緣之中，意義區別有兩種：一是事相因緣，三世流轉，非我非我所，如同《毗曇》（Abhidharma）所說。二是虛假因緣，十二因緣都是名用，虛假的存在沒有自性，如同《成實論》（Satyasiddhi-śāstra）所說。在前面的妄識因緣之中，意義區別也有兩種：一是妄相因緣，十二因緣都是虛妄約定俗成的妄相之有，如幻化如火焰。無相作為相，相即是無相，不但沒有自性，相也不可得。二是妄想因緣，十二因緣都是妄心所起，心外無法，如同夢中所見。只是心見，心外無法。在前面的真識因緣之中，意義區別也有兩種：一是真用因緣，如來藏性不染而染，生起十二緣。所以經中說，如來藏性是一切善不善的因，能夠普遍興造一切趣生，猶如伎人變現各種景象。又經中也說，即此法界輪轉五道，名叫眾生。這些都是真用因緣。二是真體因緣。
【English Translation】 English version: The arising of conditions is also called the gathering of conditions. Because all dharmas are produced by relying on causes and conditions, it is called 'hetu-pratyaya' (因緣, cause and condition). Because dharmas arise by relying on conditions, it is called 'pratītyasamutpāda' (緣起, dependent origination). Because dharmas gather from conditions, it is called the gathering of virtues. What is meant by 'name'? It refers to everything from 'avidyā' (無明, ignorance) to 'jarāmaraṇa' (老死, old age and death). How can one deeply understand the dharma of dependent origination? Only 'tathatā' (真如, suchness) does not arise, and mere 'bhrānti' (妄想, delusion) cannot be established. Only when 'tathatā' and 'bhrānti' combine can they arise together. The opening, closing, expansion, and contraction within this are not fixed. Sometimes it is divided into two: only 'tathatā' and 'bhrānti'. According to the control of 'bhrānti', the twelve links of dependent origination all arise from the deluded mind, and this is called 'bhrānti'. According to the control of 'tathatā', they all arise from the true mind, and this is called 'tathatā'. Or it is divided into three: first, 'artha-pratītyasamutpāda' (事緣起, factual dependent origination), where the twelve links of dependent origination all arise from the six kinds of 'artha-vijñāna' (事識, factual consciousness). Second, 'bhrānti-pratītyasamutpāda' (妄緣起, deluded dependent origination), where, according to the control of 'bhrānti', the twelve links of dependent origination are all created by the deluded aspect of the seventh consciousness, like what is seen in a dream. Therefore, the sutra says, 'The three realms are illusory, all made by one mind,' which is made by the deluded mind. Third, 'tathatā-pratītyasamutpāda' (真緣起, true dependent origination), where, according to the control of 'tathatā', the twelve links of dependent origination are all created by the true mind, like waves made by water. This is as described in the sixth ground of the 'Daśabhūmika Sūtra' (地經). Therefore, that sutra says, 'The twelve links of dependent origination are all made by one mind,' referring to the 'Ālaya' (阿梨耶, storehouse) true mind. Dividing it further, there are six kinds. Among the aforementioned 'artha-vijñāna' dependent origination, there are two different meanings: first, 'artha-lakṣaṇa-pratītyasamutpāda' (事相因緣, factual aspect dependent origination), where the three periods of time flow, and it is neither 'ātman' (我, self) nor 'ātmanīya' (我所, belonging to self), as described in the 'Abhidharma' (毗曇). Second, 'mithyā-pratītyasamutpāda' (虛假因緣, false dependent origination), where the twelve links of dependent origination are all names and functions, and the false existence has no self-nature, as described in the 'Satyasiddhi-śāstra' (成實論). Among the aforementioned 'bhrānti-vijñāna' dependent origination, there are also two different meanings: first, 'bhrānti-lakṣaṇa-pratītyasamutpāda' (妄相因緣, deluded aspect dependent origination), where the twelve links of dependent origination are all the existence of conventionally established deluded aspects, like illusions or flames. Non-aspect is taken as aspect, and aspect is non-aspect. Not only is there no self-nature, but the aspect is also unattainable. Second, 'bhrānti-kalpana-pratītyasamutpāda' (妄想因緣, deluded thought dependent origination), where the twelve links of dependent origination all arise from the deluded mind, and there is no dharma outside the mind, like what is seen in a dream. It is only the mind seeing, and there is no dharma outside the mind. Among the aforementioned 'tathatā-vijñāna' dependent origination, there are also two different meanings: first, 'tathatā-kārya-pratītyasamutpāda' (真用因緣, true function dependent origination), where the 'Tathāgatagarbha' (如來藏, womb of the Tathagata) nature, though undefiled, becomes defiled and gives rise to the twelve links. Therefore, the sutra says that the 'Tathāgatagarbha' nature is the cause of all good and non-good, and can universally create all destinies of beings, like a performer transforming into various scenes. Also, the sutra says that this 'dharmadhātu' (法界, realm of dharma) revolves through the five paths and is called sentient beings. These are all true function dependent origination. Second, 'tathatā-svabhāva-pratītyasamutpāda' (真體因緣, true substance dependent origination).
如來藏性是因緣體。名因緣而此因緣相。良以真實如來藏性是緣體故。經中宣說。十二因緣以為佛性。見十二因緣名為見佛見法見僧。因緣如是。此諸菩薩皆能窮達故曰深入。此明攝治。下明離障。斷諸邪見正使永亡。五見非一說以為諸。法外推求名為邪見。見實除舍目之為斷。有無二邊無復余習殘氣亦盡由證因緣。非有無性故。使有無二邊之見永無餘習。下明利他。演法無畏猶師子吼自心不怯。其所講說為如雷震說能益物。又演無畏說能摧邪講如雷震語能生善。前中初言演法無畏法說利他。依大智論。菩薩別有四種無畏。一總持無畏。於法廣知不畏屈短。二知根無畏。明瞭諸根隨而授化不具違失。三斷疑無畏。隨問能決不懼不堪。四益難無畏。隨難能通不懼屈滯。如師子吼喻以顯之。后中講說利他如雷喻顯。天雷一動卉蓻生牙。法音一闡道根普長。故取為喻。第三行中初無有量已過量者明其自行。行德深廣無有分限故曰無量。非是世人算數能及故曰過量。又非世人算數能及名為無量。超出世人算數之限故曰過量。集眾法下明其利他。集眾法寶如海導師攝他方便。法如珍寶門別非一名眾法寶。導人趣求名集法寶。如海導師喻以顯之。海中導師導人采寶。菩薩如是。導人求法故取為喻。了達已下化德成就。先知法藥後知
眾生。知法藥中了達諸法知世諦也。了達深義知真諦也。知眾生中言知眾生往來所趣知過未也。知過去因名為知往。知未來果名來所趣。及心所行知現在也。其知現在心行善惡而教化之。上嘆自分下嘆勝進。于中先明修法身行。無量功德皆成就下修凈土行。此二之中各利自他。修法身中先明自利。關閉已下明其利他。前自利中近無等等明修至果。佛比餘生名為無等。佛佛道齊故復言等。克證不遙故名為近。佛自在慧辨出等。佛智無礙故曰自在。十力無畏十八不共顯自在慧。言十力者一處非處力二者業力三者定力四者根力五者欲力六者性力七者至處道力八宿命力九天眼力十漏盡力。義如別章。此應具論。四無畏者一一切智無畏二漏盡無畏三能說彰道四能說盡苦道。備如后釋。所言十八不共法者毗曇宣說。十力四無所畏大悲三念處以為十八。依大品經別有名字。三業無失無異想無不定心無不知已舍是其初六。欲無減精進無減念無減智慧為減解脫無減解脫知見無減是其中六。三業隨慧行了達三世是其後六。亦如后釋。下利他中關閉一切諸惡趣門自無惡因。三塗修羅是其惡趣。諸業煩惱通人趣入名惡趣門。聖道遮防稱曰關閉。而生五道以現其身隨物現受。三塗人天是其五道。若分修羅道別有六。初入名生終出稱現。為大醫下隨
【現代漢語翻譯】 現代漢語譯本 眾生：知曉佛法之藥，通達諸法實相，即是了知世俗諦（Satya，真理）。了達甚深義理，即是了知真諦（Paramārtha-satya，勝義諦）。 知眾生中：知曉眾生輪迴往來所趨之處，即是知曉過去與未來。知曉過去之因，名為『知往』。知曉未來之果，名為『來所趣』。以及知曉眾生的心念活動，即是知曉現在。知曉現在心念的善惡，從而教化他們。 以上讚歎的是自身所證，以下讚歎的是勝妙精進。其中，先闡明修習法身之行。『無量功德皆成就』以下，闡明修習凈土之行。這二者之中，各自利益自己和他人。修習法身之中，先闡明自利。『關閉』以下，闡明利他。 前面的自利之中，『近無等等』，說明修習直至證果。佛陀與其餘眾生相比，名為『無等』。諸佛的道業齊等，所以又說『等』。剋期取證不遙遠，所以名為『近』。佛陀以自在的智慧辨別出『等』。佛陀的智慧沒有阻礙，所以叫做『自在』。 十力、四無畏、十八不共法，彰顯了自在的智慧。所說的十力是：一、處非處智力；二、業智力；三、定智力；四、根智力；五、欲智力；六、性智力；七、至處道智力；八、宿命智力；九、天眼智力；十、漏盡智力。意義如同別的章節，這裡應該詳細論述。 四無畏是：一、一切智無畏；二、漏盡無畏；三、能說障道無畏；四、能說盡苦道無畏。詳細內容如同後面的解釋。 所說的十八不共法，毗曇宗宣說，以十力、四無所畏、大悲、三念處作為十八不共法。依據《大品般若經》，另有不同的名稱。身、口、意三業無失，沒有種種異想，沒有不定之心，沒有不知而捨棄，這是最初的六種。 欲無減損，精進無減損，念無減損，智慧無減損，解脫無減損，解脫知見無減損，這是中間的六種。身、口、意三業隨智慧而行，了達過去、現在、未來三世，這是最後的六種。也如同後面的解釋。 下面的利他之中，『關閉一切諸惡趣門』，自身沒有惡的因緣。地獄、餓鬼、畜生三塗，以及阿修羅，是惡趣。各種業和煩惱，通向人道而趣入，名為惡趣之門。聖道遮止防範，稱作『關閉』。 『而生五道以現其身隨物現受』，在五道中示現其身，隨順眾生的根性而接受教化。地獄、餓鬼、畜生、人、天是五道。如果將阿修羅道分開，則別有六道。最初進入稱為『生』，最終出來稱為『現』。 『為大醫』以下，隨順...
【English Translation】 English version Sentient beings: Knowing the medicine of the Dharma, thoroughly understanding all dharmas, is to know the mundane truth (Satya). Comprehending profound meanings is to know the ultimate truth (Paramārtha-satya). Knowing sentient beings: Knowing where sentient beings go in the cycle of rebirth is to know the past and the future. Knowing the causes of the past is called 'knowing the past'. Knowing the consequences of the future is called 'knowing where they go'. And knowing the activities of sentient beings' minds is to know the present. Knowing the good and evil of present thoughts, thereby teaching them. The above praises one's own attainment, and the following praises excellent progress. Among them, first clarify the practice of cultivating the Dharmakaya. 'Immeasurable merits are all accomplished' below, clarify the practice of cultivating the Pure Land. In these two, each benefits oneself and others. In the practice of cultivating the Dharmakaya, first clarify self-benefit. 'Closing' below, clarify benefiting others. In the preceding self-benefit, 'near without equal', it explains cultivating until attaining the fruit. The Buddha is called 'unequaled' compared to other beings. The Buddhas' paths are equal, so it is also said 'equal'. Attaining enlightenment is not far away, so it is called 'near'. The Buddha discerns 'equal' with his wisdom of freedom. The Buddha's wisdom is unobstructed, so it is called 'freedom'. The Ten Powers, Four Fearlessnesses, and Eighteen Uncommon Qualities manifest the wisdom of freedom. The so-called Ten Powers are: 1. Knowledge of what is possible and impossible; 2. Knowledge of the consequences of actions; 3. Knowledge of meditative states; 4. Knowledge of faculties; 5. Knowledge of inclinations; 6. Knowledge of dispositions; 7. Knowledge of the path to all destinations; 8. Knowledge of past lives; 9. Knowledge of the future; 10. Knowledge of the extinction of defilements. The meanings are like other chapters, which should be discussed in detail here. The Four Fearlessnesses are: 1. Fearlessness of perfect enlightenment; 2. Fearlessness of the extinction of defilements; 3. Fearlessness in expounding the Dharma; 4. Fearlessness in expounding the path to the end of suffering. The details are like the explanations below. The so-called Eighteen Uncommon Qualities, the Sarvastivada school says that the Ten Powers, Four Fearlessnesses, Great Compassion, and Three Establishments of Mindfulness are the Eighteen Uncommon Qualities. According to the Mahaprajnaparamita Sutra, there are other names. The three karmas of body, speech, and mind are without error, without various thoughts, without an unsteady mind, and without abandoning what is not known, these are the first six. Desire is without decrease, diligence is without decrease, mindfulness is without decrease, wisdom is without decrease, liberation is without decrease, and knowledge and vision of liberation is without decrease, these are the middle six. The three karmas of body, speech, and mind follow wisdom, thoroughly understanding the past, present, and future, these are the last six. It is also like the explanations below. In the following benefiting others, 'closing all the gates of evil destinies', one has no evil causes. Hell, hungry ghosts, animals, and Asuras are evil destinies. Various karmas and afflictions, leading to the human realm and entering, are called the gates of evil destinies. The holy path prevents and defends, called 'closing'. 'And being born in the five paths to manifest his body and receive according to beings', manifesting his body in the five paths, according to the nature of sentient beings to receive teachings. Hell, hungry ghosts, animals, humans, and gods are the five paths. If the Asura path is separated, there are six paths. The initial entry is called 'birth', and the final exit is called 'manifestation'. 'As a great physician' below, according to...
生攝益。為大醫王療治眾病總明化益。能治曰醫自在名王。醫王中勝故名為大。下別顯之。應病與藥量宜授法。貪教不凈瞋教慈心。如是等也。令得服等筋物修習。令得服者教起聞思攝受法也。令得行者教使依法起修行也。下凈土中先明自利。無量功德皆成就者凈土因成。如下文說。無量佛土皆嚴凈者凈土果就。自報離染名之為凈。又用自在亦名為凈。凈滿法界故曰無量。下明利他。其見聞者無不蒙益親近益也。見形聞名皆得益也。諸有所作亦不唐捐順行益也。唐謂虛捐謂棄。無有順行虛然唐去世名不唐捐。上來別嘆。如是一切德具足總以結嘆。言皆具者解有兩義。一就人以論。所列菩薩齊具前德故云皆具。二就德而辨。於前德中無不備之故云皆具。次列其名。菩薩眾多文中具列五十二人。菩薩之名皆依德立。言等觀者多觀真諦平等法也。不等觀者多觀世諦差別法也。等不等者二諦通觀。此約慧別。定自在王依定立稱。此前約行。其法自在及與法相約法以別。如是等也。如是菩薩三萬二千第五總結。上列聖眾下列凡眾。于中初先列其天眾次列鬼神后列人眾。鬼神是其天之輔從次天以列。天中初先列其梵眾次列帝釋后列余天。梵中初言萬梵天王列數辨眾。此皆應是初稱梵王尸棄列名。此雲頂髻蓋乃是其偏發梵王。下言螺
【現代漢語翻譯】 現代漢語譯本 生攝益：指阿彌陀佛以其願力攝受眾生，使之獲得利益。 為大醫王療治眾病總明化益：阿彌陀佛如偉大的醫王，能醫治眾生的一切煩惱病痛，並以其光明智慧教化利益眾生。 能治曰醫自在名王：能夠醫治眾生煩惱病痛的佛，被稱為醫自在名王。 醫王中勝故名為大：在所有醫王中最為殊勝，所以被稱為『大』。 下別顯之：下面分別闡述。 應病與藥量宜授法：根據眾生的不同根性和煩惱，給予相應的教法。 貪教不凈瞋教慈心：對於有貪慾的眾生，教導不凈觀；對於有嗔恨心的眾生，教導慈悲心。 如是等也：像這樣等等。 令得服等筋物修習：使眾生能夠像服用藥物一樣，修習佛法。 令得服者教起聞思攝受法也：使眾生能夠通過聽聞、思考佛法，從而接受佛法。 令得行者教使依法起修行也：使眾生能夠按照佛法去修行。 下凈土中先明自利：下面在凈土的描述中，首先闡明自利。 無量功德皆成就者凈土因成：成就無量功德是往生凈土的因。 如下文說：如下面的經文所說。 無量佛土皆嚴凈者凈土果就：無量佛土都莊嚴清凈，這是往生凈土的果。 自報離染名之為凈：自身果報遠離染污，就稱為清凈。 又用自在亦名為凈：並且能夠自在運用神通，也稱為清凈。 凈滿法界故曰無量：清凈遍滿整個法界，所以說是無量。 下明利他：下面闡明利他。 其見聞者無不蒙益親近益也：凡是見到或聽到阿彌陀佛的眾生，沒有不蒙受利益的，這是親近所帶來的利益。 見形聞名皆得益也：見到阿彌陀佛的形象，聽到阿彌陀佛的名號，都能得到利益。 諸有所作亦不唐捐順行益也：所有所作所為都不會白費，這是順行所帶來的利益。 唐謂虛捐謂棄：『唐』是虛假的意思，『捐』是拋棄的意思。 無有順行虛然唐去世名不唐捐：沒有白白地虛度光陰，這就叫做不唐捐。 上來別嘆：以上是分別讚歎。 如是一切德具足總以結嘆：像這樣一切功德都具足，總的來說就是讚歎阿彌陀佛。 言皆具者解有兩義：『皆具』有兩種解釋。 一就人以論：第一種是就人而言。 所列菩薩齊具前德故云皆具：所列的菩薩都具備前面的功德，所以說『皆具』。 二就德而辨：第二種是就功德而言。 於前德中無不備之故云皆具：在前面的功德中，沒有不具備的，所以說『皆具』。 次列其名：接下來列出菩薩的名稱。 菩薩眾多文中具列五十二人：菩薩眾多，經文中具體列出了五十二位菩薩。 菩薩之名皆依德立：菩薩的名稱都是根據其功德而設立的。 言等觀者多觀真諦平等法也：『等觀』是指多觀察真諦，也就是平等的法性。 不等觀者多觀世諦差別法也：『不等觀』是指多觀察世俗諦，也就是差別現象。 等不等者二諦通觀：『等不等』是指同時觀察真諦和世俗諦。 此約慧別：這是從智慧的角度來區分。 定自在王依定立稱：『定自在王』是根據其在禪定中的自在而立名。 此前約行：這之前是從修行的角度來說。 其法自在及與法相約法以別：『其法自在』以及『法相』是根據其對佛法的理解和運用而區分。 如是等也：像這樣等等。 如是菩薩三萬二千第五總結：像這樣的菩薩有三萬二千位，這是第五部分的總結。 上列聖眾下列凡眾：上面列出聖眾，下面列出凡眾。 于中初先列其天眾次列鬼神后列人眾：其中首先列出天眾，其次列出鬼神，最後列出人眾。 鬼神是其天之輔從次天以列：鬼神是天的輔佐，所以排在天眾之後。 天中初先列其梵眾次列帝釋后列余天：在天眾中，首先列出梵天，其次列出帝釋天，最後列出其餘的天。 梵中初言萬梵天王列數辨眾：在梵天中，首先說有萬梵天王，列出數量來區分大眾。 此皆應是初稱梵王尸棄列名：這些都應該是最初被稱為梵王的Shikhi（尸棄，意為有髻）列出的名字。 此雲頂髻蓋乃是其偏發梵王：這裡說的頂髻蓋，就是指偏發梵王。 下言螺：下面說到螺。
【English Translation】 English version 『Sheng She Yi』 (生攝益): refers to Amitabha Buddha's vow to embrace sentient beings and enable them to obtain benefits. 『Wei Da Yi Wang Liao Zhi Zhong Bing Zong Ming Hua Yi』 (為大醫王療治眾病總明化益): Amitabha Buddha is like a great medicine king, who can cure all the illnesses of sentient beings' afflictions, and enlighten and benefit sentient beings with his light and wisdom. 『Neng Zhi Yue Yi Zi Zai Ming Wang』 (能治曰醫自在名王): A Buddha who can cure the afflictions and illnesses of sentient beings is called the Medicine自在名王 (Yi Zi Zai Ming Wang). 『Yi Wang Zhong Sheng Gu Ming Wei Da』 (醫王中勝故名為大): Because he is the most supreme among all medicine kings, he is called 『Great』. 『Xia Bie Xian Zhi』 (下別顯之): The following explains separately. 『Ying Bing Yu Yao Liang Yi Shou Fa』 (應病與藥量宜授法): According to the different roots and afflictions of sentient beings, give corresponding teachings. 『Tan Jiao Bu Jing Chen Jiao Ci Xin』 (貪教不凈瞋教慈心): For sentient beings with greed, teach the impure contemplation; for sentient beings with hatred, teach loving-kindness. 『Ru Shi Deng Ye』 (如是等也): Like this and so on. 『Ling De Fu Deng Jin Wu Xiu Xi』 (令得服等筋物修習): Enable sentient beings to cultivate the Dharma like taking medicine. 『Ling De Fu Zhe Jiao Qi Wen Si She Shou Fa Ye』 (令得服者教起聞思攝受法也): Enable sentient beings to accept the Dharma through hearing and contemplating it. 『Ling De Xing Zhe Jiao Shi Yi Fa Qi Xiu Xing Ye』 (令得行者教使依法起修行也): Enable sentient beings to practice according to the Dharma. 『Xia Jing Tu Zhong Xian Ming Zi Li』 (下凈土中先明自利): Below, in the description of the Pure Land, first clarify self-benefit. 『Wu Liang Gong De Jie Cheng Jiu Zhe Jing Tu Yin Cheng』 (無量功德皆成就者凈土因成): Accomplishing immeasurable merits is the cause of being reborn in the Pure Land. 『Ru Xia Wen Shuo』 (如下文說): As the following scriptures say. 『Wu Liang Fo Tu Jie Yan Jing Zhe Jing Tu Guo Jiu』 (無量佛土皆嚴凈者凈土果就): Immeasurable Buddha lands are all adorned and pure, which is the result of being reborn in the Pure Land. 『Zi Bao Li Ran Ming Zhi Wei Jing』 (自報離染名之為凈): One's own retribution is free from defilement, which is called purity. 『You Yong Zi Zai Yi Ming Wei Jing』 (又用自在亦名為凈): And being able to use supernatural powers freely is also called purity. 『Jing Man Fa Jie Gu Yue Wu Liang』 (凈滿法界故曰無量): Purity pervades the entire Dharma realm, so it is called immeasurable. 『Xia Ming Li Ta』 (下明利他): The following clarifies benefiting others. 『Qi Jian Wen Zhe Wu Bu Meng Yi Qin Jin Yi Ye』 (其見聞者無不蒙益親近益也): All sentient beings who see or hear Amitabha Buddha will be benefited, which is the benefit of being close. 『Jian Xing Wen Ming Jie De Yi Ye』 (見形聞名皆得益也): Seeing the image of Amitabha Buddha and hearing the name of Amitabha Buddha can all bring benefits. 『Zhu You Suo Zuo Yi Bu Tang Juan Shun Xing Yi Ye』 (諸有所作亦不唐捐順行益也): All actions will not be in vain, which is the benefit of following the path. 『Tang Wei Xu Juan Wei Qi』 (唐謂虛捐謂棄): 『Tang』 means false, and 『Juan』 means to abandon. 『Wu You Shun Xing Xu Ran Tang Qu Shi Ming Bu Tang Juan』 (無有順行虛然唐去世名不唐捐): There is no wasted time, which is called not in vain. 『Shang Lai Bie Tan』 (上來別嘆): The above is separate praise. 『Ru Shi Yi Qie De Ju Zu Zong Yi Jie Tan』 (如是一切德具足總以結嘆): Like this, all merits are complete, and in general, it is praising Amitabha Buddha. 『Yan Jie Ju Zhe Jie You Liang Yi』 (言皆具者解有兩義): 『All complete』 has two explanations. 『Yi Jiu Ren Yi Lun』 (一就人以論): The first is in terms of people. 『Suo Lie Pu Sa Qi Ju Qian De Gu Yun Jie Ju』 (所列菩薩齊具前德故云皆具): The listed Bodhisattvas all possess the previous merits, so it is said 『all complete』. 『Er Jiu De Er Bian』 (二就德而辨): The second is in terms of merit. 『Yu Qian De Zhong Wu Bu Bei Zhi Gu Yun Jie Ju』 (於前德中無不備之故云皆具): In the previous merits, there is nothing that is not possessed, so it is said 『all complete』. 『Ci Lie Qi Ming』 (次列其名): Next, list the names of the Bodhisattvas. 『Pu Sa Zhong Duo Wen Zhong Ju Lie Wu Shi Er Ren』 (菩薩眾多文中具列五十二人): There are many Bodhisattvas, and the scripture specifically lists fifty-two Bodhisattvas. 『Pu Sa Zhi Ming Jie Yi De Li』 (菩薩之名皆依德立): The names of the Bodhisattvas are all based on their merits. 『Yan Deng Guan Zhe Duo Guan Zhen Di Ping Deng Fa Ye』 (言等觀者多觀真諦平等法也): 『Equal contemplation』 refers to observing the ultimate truth, which is the equal nature of Dharma. 『Bu Deng Guan Zhe Duo Guan Shi Di Cha Bie Fa Ye』 (不等觀者多觀世諦差別法也): 『Unequal contemplation』 refers to observing the conventional truth, which is the differentiated phenomena. 『Deng Bu Deng Zhe Er Di Tong Guan』 (等不等者二諦通觀): 『Equal and unequal』 refers to observing both the ultimate truth and the conventional truth simultaneously. 『Ci Yue Hui Bie』 (此約慧別): This is distinguished from the perspective of wisdom. 『Ding Zi Zai Wang Yi Ding Li Cheng』 (定自在王依定立稱): 『Samadhi自在名王 (Ding Zi Zai Wang)』 is named based on his freedom in samadhi. 『Ci Qian Yue Xing』 (此前約行): This was previously from the perspective of practice. 『Qi Fa Zi Zai Ji Yu Fa Xiang Yue Fa Yi Bie』 (其法自在及與法相約法以別): 『His Dharma自在 (Qi Fa Zi Zai)』 and 『Dharma characteristics (Fa Xiang)』 are distinguished based on their understanding and application of the Dharma. 『Ru Shi Deng Ye』 (如是等也): Like this and so on. 『Ru Shi Pu Sa San Wan Er Qian Di Wu Zong Jie』 (如是菩薩三萬二千第五總結): There are thirty-two thousand Bodhisattvas like this, which is the summary of the fifth part. 『Shang Lie Sheng Zhong Xia Lie Fan Zhong』 (上列聖眾下列凡眾): Above are listed the holy assembly, and below are listed the ordinary assembly. 『Yu Zhong Chu Xian Lie Qi Tian Zhong Ci Lie Gui Shen Hou Lie Ren Zhong』 (于中初先列其天眾次列鬼神后列人眾): Among them, first are listed the heavenly beings, then the ghosts and spirits, and finally the human beings. 『Gui Shen Shi Qi Tian Zhi Fu Cong Ci Tian Yi Lie』 (鬼神是其天之輔從次天以列): Ghosts and spirits are the assistants of the heavens, so they are listed after the heavenly beings. 『Tian Zhong Chu Xian Lie Qi Fan Zhong Ci Lie Di Shi Hou Lie Yu Tian』 (天中初先列其梵眾次列帝釋后列余天): Among the heavenly beings, first are listed the Brahma heavens, then the Indra heavens, and finally the remaining heavens. 『Fan Zhong Chu Yan Wan Fan Tian Wang Lie Shu Bian Zhong』 (梵中初言萬梵天王列數辨眾): Among the Brahma heavens, first it is said that there are ten thousand Brahma kings, listing the numbers to distinguish the assembly. 『Ci Jie Ying Shi Chu Cheng Fan Wang Shikhi Lie Ming』 (此皆應是初稱梵王尸棄列名): These should all be the names listed by Shikhi (尸棄), who was first called the Brahma King. 『Ci Yun Ding Ji Gai Nai Shi Qi Pian Fa Fan Wang』 (此雲頂髻蓋乃是其偏發梵王): The topknot cover mentioned here refers to the Brahma King with partial hair. 『Xia Yan Luo』 (下言螺): Below it mentions the conch.
髻應是其人。從余天下辨其來處。此言稍略。若具應言從餘四天下。上來之詣佛所至聽法所。就帝釋中復萬二千舉其數也。天帝辨眾。帝猶主也。忉利天主名為天帝。亦從余天還彰來處。在會所至。下列余天。道言並余大威力者辨前兼后故說為並。謂欲界中余天眾也。次列鬼神。龍是畜生。于中具有四生差別。有大神德能來聽法故今列之。夜叉是輕捷鬼也。乾闥婆者是天樂神亦鬼道攝。阿修羅者人釋言名不酒神。不知是非。或云劣天。依如毗曇修羅唯鬼。依法念經有鬼有畜。如彼羅睺阿修羅王是師子兒體是畜生。依伽陀經有天鬼畜三種差別。修羅凡有五地之別。一在地上眾相山中如地經說。勢力最下。二須彌山北大海之下二萬一千由旬有修羅王名曰羅睺。統領無量阿修羅眾。三羅睺下復過二萬一千由旬有阿修羅王。名曰勇健。四勇健下復過二萬一千由旬有阿修王。名曰華鬘。五華鬘下復過二萬一千由旬有修羅王。名毗摩質多。亦統領無量阿修羅眾。毗摩之母本從天生故名劣天。劫初成時有諸天女。來海中洗浴。水觸其身遂失精氣。流在水中成一肉卵。逕八千歲乃生一女。有九百九十頭。頭有千眼有九百九十九口。口有四牙。牙上出火猶如礔礰。二萬四千九百九十九腳。此女后時在海浮戲。水精入身生一肉卵。逕八千歲
【現代漢語翻譯】 現代漢語譯本： '髻應是其人'，意思是說通過髮髻可以辨認出那個人。'從余天下辨其來處'，這句話稍微簡略，如果完整地說，應該是'從其餘四天下'。這裡指他們從四天下上來，到佛陀所在之處，到聽法的地方。在帝釋天（Indra，佛教的護法神）中，又特別提到了萬二千這個數字，是爲了說明天帝辨別大眾。'帝'就是'主'的意思。忉利天（Trāyastriṃśa，欲界六天之一）的主叫做天帝。'亦從余天還彰來處'，也是從其餘天界來的，爲了彰顯他們的來處。'在會所至，下列余天'，指在法會上列席的其餘天人。'道言並余大威力者辨前兼后故說為並'，這裡說'並'，是因為既包括了前面提到的，也包括了後面要提到的，所以說是'並'。指的是欲界中其餘的天眾。接下來列舉的是鬼神。龍是畜生道，其中有四種不同的生命形態。因為他們具有大神力，能夠來聽法，所以在這裡列舉出來。夜叉（Yakṣa）是行動輕快的鬼。乾闥婆（Gandharva）是天上的樂神，也屬於鬼道。阿修羅（Asura）按照人的解釋，意思是'非酒神'，他們分不清是非，或者說是劣等的天人。根據毗曇的說法，修羅僅僅是鬼。但根據《法念經》，修羅既有鬼，也有畜生。比如羅睺阿修羅王，他的孩子是獅子，本體是畜生。根據伽陀經，修羅有天、鬼、畜三種不同的類別。修羅大致有五種不同的存在地。第一種是在地上眾相山中，就像《地經》里說的那樣，勢力最為低下。第二種是在須彌山（Sumeru）北邊的大海之下二萬一千由旬的地方，有一個修羅王叫做羅睺，統領著無量的阿修羅眾。第三種是在羅睺之下再過二萬一千由旬的地方，有一個阿修羅王，叫做勇健。第四種是在勇健之下再過二萬一千由旬的地方，有一個阿修羅王，叫做華鬘。第五種是在華鬘之下再過二萬一千由旬的地方，有一個修羅王，名叫毗摩質多，也統領著無量的阿修羅眾。毗摩質多的母親本來是從天上出生的，所以被稱為劣等的天人。在劫初形成的時候，有一些天女來到海中洗澡，水接觸到她們的身體，就失去了精氣，流在水中形成一個肉卵，經過八千年才生出一個女兒，有九百九十個頭，每個頭有一千隻眼睛，有九百九十九張嘴，每張嘴有四顆牙齒，牙齒上冒出火焰，就像礔礰一樣。有二萬四千九百九十九隻腳。這個女兒後來在海里嬉戲，水精進入她的身體，又生下一個肉卵，經過八千年 現代漢語譯本： 才出生。
【English Translation】 English version: 'The topknot should be that person,' meaning that the person can be identified by their topknot. 'Distinguish their origin from the rest of the world,' this statement is slightly abbreviated; it should fully say, 'from the remaining four continents.' This refers to them coming from the four continents to where the Buddha is, to the place for listening to the Dharma. Among the Śakra (Indra, protector deity in Buddhism), the number twelve thousand is specifically mentioned to illustrate the Śakra distinguishing the assembly. 'Śakra' means 'lord.' The lord of the Trāyastriṃśa Heaven (one of the six heavens of the desire realm) is called Śakra. 'Also from the other heavens, revealing their origin,' also coming from the other heavens, to highlight their origin. 'Those present at the assembly, listing the remaining heavens,' refers to the remaining devas (gods) present at the Dharma assembly. 'The statement 'along with the others of great power' distinguishes both the preceding and the following, hence the use of 'along with,'' referring to the remaining deva assemblies in the desire realm. Next listed are the ghosts and spirits. Dragons are beings of the animal realm, among which there are four different forms of life. Because they possess great divine power and are able to come and listen to the Dharma, they are listed here. Yakṣas are swift ghosts. Gandharvas are celestial musicians, also included in the realm of ghosts. Asuras, according to human interpretation, mean 'non-wine gods'; they cannot distinguish between right and wrong, or are considered inferior devas. According to the Abhidharma, Asuras are merely ghosts. However, according to the Dharmanusmṛti Sūtra, Asuras are both ghosts and animals. For example, the Rāhu Asura King, his child is a lion, and his essence is that of an animal. According to the Gāthā Sutra, there are three different categories of Asuras: deva, ghost, and animal. Asuras generally have five different abodes. The first is on the earth, in the Mountains of Various Forms, as described in the Earth Sutra, where their power is the lowest. The second is twenty-one thousand yojanas (an ancient Indian unit of distance) beneath the northern sea of Mount Sumeru, where there is an Asura King named Rāhu, who leads countless Asura hosts. The third is twenty-one thousand yojanas below Rāhu, where there is an Asura King named Valourous. The fourth is twenty-one thousand yojanas below Valourous, where there is an Asura King named Garland. The fifth is twenty-one thousand yojanas below Garland, where there is an Asura King named Vemacitrin, who also leads countless Asura hosts. Vemacitrin's mother was originally born in the heavens, so he is called an inferior deva. At the beginning of the kalpa (cosmic cycle), some celestial maidens came to bathe in the sea. The water touched their bodies, and they lost their essence, which flowed into the water and formed a flesh egg. After eight thousand years, a daughter was born, with nine hundred and ninety heads, each head with a thousand eyes, and nine hundred and ninety-nine mouths, each mouth with four teeth, from which flames emerged like bili. She had twenty-four thousand nine hundred and ninety-nine feet. This daughter later played in the sea, and the essence of the water entered her body, and she gave birth to another flesh egg, after eight thousand years English version: was born.
生毗摩質多。有九頭。頭有千眼。口中出水。有九十九手。腳唯有八。其形四倍大於須彌。純食淤泥及與藕根。多與天諍如法念說。迦樓羅者是其鳥神。于中有其金翅之鳥。純食諸龍。有四生別。有化生者。食四生龍。其胎生者食三生龍除其化生。其卵生者食二生龍除化生除胎。其濕生者唯食濕生。此四天下有一化生迦樓羅王。名曰正音。受八千歲。日別啖食一大龍王五百小龍。繞四天下週而復始。次第食之。命終時諸龍吐毒不復能食。飢火所燒聳翅直下。至風輪為風所吹而覆上來。往還七返無處停足。遂至金剛輪山頂命終。以食諸龍身肉毒氣遂發猛火。其難陀龍王及跋難陀龍王恐燒寶山遂降大雨渧如車軸以滅其火。身肉消敬唯有心在。大如人脾純青琉璃。輪王得之用為珠寶。帝釋得之為結中珠。緊那羅者此名疑神。體是畜生形狀似人。面極端正頂有一角。人見生疑不知為人為鬼為畜故曰疑神。此亦是天之樂神。摩睺羅伽是腹行神。世人相傳是魔神也。下列人眾。比丘如上尼猶女也。優婆塞者名為善宿男。懷善而居亦云近善住亦云清信士。優婆夷者如前。姨猶女也。上來第二列其從眾。彼時下第三大段明其徒眾雲集所為。于中初明佛與諸眾圍繞說法。說何等法。文中不辨不知說何。下明如來於眾獨勝。譬如須彌顯于大
【現代漢語翻譯】 生有毗摩質多(Vimacitra，一種阿修羅) ，有九個頭，每個頭有千隻眼睛，口中噴水。他有九十九隻手，但只有八隻腳。他的體型是須彌山(Sumeru，佛教宇宙觀中的聖山)的四倍大，只吃淤泥和蓮藕根。他經常與天人爭鬥，如《如法念經》所說。迦樓羅(Garuda，一種神鳥)是鳥神，其中有金翅鳥，專門吃龍。它們有四種出生方式，化生(從變化中誕生)的迦樓羅吃所有四種方式出生的龍，胎生(從子宮中誕生)的迦樓羅吃三種方式出生的龍，除了化生龍。卵生(從蛋中誕生)的迦樓羅吃兩種方式出生的龍，除了化生和胎生龍。濕生(從濕氣中誕生)的迦樓羅只吃濕生龍。在這四大天下，有一位化生迦樓羅王，名叫正音(Zhengyin)。他壽命八千歲，每天吃掉一條大龍王和五百條小龍。他繞著四大天下循環往復地吃它們。當他壽命將盡時，眾龍吐出的毒液讓他無法再吃。飢餓的火焰焚燒著他，他張開翅膀直衝而下，到達風輪(佛教宇宙觀中的風層)時被風吹回，往返七次，無處停歇。最終，他到達金剛輪山(Vajra，佛教宇宙觀中的金剛山)頂命終。由於他吃了太多的龍，身體里的毒氣爆發猛烈的火焰。難陀龍王(Nanda，龍王名)和跋難陀龍王(Upananda，龍王名)擔心燒燬寶山，於是降下如車軸般粗大的雨滴來熄滅火焰。他的身肉消融殆盡，只剩下一顆心，像人的脾臟一樣大，純青色，像琉璃一樣。輪王(轉輪聖王，理想的統治者)得到它，用作珠寶。帝釋(Indra，天神之王)得到它，用作髮髻中間的珠子。緊那羅(Kinnara，一種半人半獸的神)被稱為疑神，身體是畜生，形狀像人，面容端正，頭頂有一隻角。人們看到他會產生懷疑，不知道是人是鬼還是畜生，所以被稱為疑神。他也是天上的樂神。摩睺羅伽(Mahoraga，一種腹行神)是腹行神。世人相傳是魔神。下列是人眾。比丘(Bhiksu，男性僧侶)如上所述，尼(Bhikshuni，女性僧侶)是女子。優婆塞(Upasaka，男性居士)被稱為善宿男，懷著善良之心居住，也稱為近善住或清信士。優婆夷(Upasika，女性居士)如前所述，姨是女子。以上是第二列的從眾。那時，下面第三大段說明了徒眾雲集所為。其中首先說明佛陀與諸眾圍繞說法。說的是什麼法？文中沒有說明。下面說明如來(Tathagata，佛的稱號)在眾中獨一無二，就像須彌山(Sumeru，佛教宇宙觀中的聖山)顯現在大海中一樣。 現代漢語譯本：生有毗摩質多(Vimacitra，一種阿修羅) ，有九個頭，每個頭有千隻眼睛，口中噴水。他有九十九隻手，但只有八隻腳。他的體型是須彌山(Sumeru，佛教宇宙觀中的聖山)的四倍大，只吃淤泥和蓮藕根。他經常與天人爭鬥，如《如法念經》所說。迦樓羅(Garuda，一種神鳥)是鳥神，其中有金翅鳥，專門吃龍。它們有四種出生方式，化生(從變化中誕生)的迦樓羅吃所有四種方式出生的龍，胎生(從子宮中誕生)的迦樓羅吃三種方式出生的龍，除了化生龍。卵生(從蛋中誕生)的迦樓羅吃兩種方式出生的龍，除了化生和胎生龍。濕生(從濕氣中誕生)的迦樓羅只吃濕生龍。在這四大天下，有一位化生迦樓羅王，名叫正音(Zhengyin)。他壽命八千歲，每天吃掉一條大龍王和五百條小龍。他繞著四大天下循環往復地吃它們。當他壽命將盡時，眾龍吐出的毒液讓他無法再吃。飢餓的火焰焚燒著他，他張開翅膀直衝而下，到達風輪(佛教宇宙觀中的風層)時被風吹回，往返七次，無處停歇。最終，他到達金剛輪山(Vajra，佛教宇宙觀中的金剛山)頂命終。由於他吃了太多的龍，身體里的毒氣爆發猛烈的火焰。難陀龍王(Nanda，龍王名)和跋難陀龍王(Upananda，龍王名)擔心燒燬寶山，於是降下如車軸般粗大的雨滴來熄滅火焰。他的身肉消融殆盡，只剩下一顆心，像人的脾臟一樣大，純青色，像琉璃一樣。輪王(轉輪聖王，理想的統治者)得到它，用作珠寶。帝釋(Indra，天神之王)得到它，用作髮髻中間的珠子。緊那羅(Kinnara，一種半人半獸的神)被稱為疑神，身體是畜生，形狀像人，面容端正，頭頂有一隻角。人們看到他會產生懷疑，不知道是人是鬼還是畜生，所以被稱為疑神。他也是天上的樂神。摩睺羅伽(Mahoraga，一種腹行神)是腹行神。世人相傳是魔神。下列是人眾。比丘(Bhiksu，男性僧侶)如上所述，尼(Bhikshuni，女性僧侶)是女子。優婆塞(Upasaka，男性居士)被稱為善宿男，懷著善良之心居住，也稱為近善住或清信士。優婆夷(Upasika，女性居士)如前所述，姨是女子。以上是第二列的從眾。那時，下面第三大段說明了徒眾雲集所為。其中首先說明佛陀與諸眾圍繞說法。說的是什麼法？文中沒有說明。下面說明如來(Tathagata，佛的稱號)在眾中獨一無二，就像須彌山(Sumeru，佛教宇宙觀中的聖山)顯現在大海中一樣。
【English Translation】 Born was Vimacitra (Vimacitra, an Asura), with nine heads, each head having a thousand eyes, and water coming out of his mouth. He had ninety-nine hands, but only eight feet. His form was four times larger than Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), and he only ate silt and lotus roots. He often fought with the Devas, as described in the 'Sutra of Mindfulness of the True Dharma'. The Garuda (Garuda, a divine bird) is the bird deity, among which is the golden-winged bird, which specializes in eating dragons. They have four types of births: the Garudas born by transformation (born from change) eat dragons born in all four ways; the Garudas born from the womb (born from the uterus) eat dragons born in three ways, except for those born by transformation. The Garudas born from eggs (born from eggs) eat dragons born in two ways, except for those born by transformation and those born from the womb. The Garudas born from moisture (born from moisture) only eat those born from moisture. In these four great continents, there is a Garuda king born by transformation, named Zhengyin. He lives for eight thousand years, and each day he eats one great dragon king and five hundred small dragons. He circles around the four great continents, eating them in turn. When his life is about to end, the poison spat out by the dragons prevents him from eating any more. The flames of hunger burn him, and he spreads his wings and plunges straight down, reaching the wind wheel (the wind layer in Buddhist cosmology) where he is blown back up by the wind, going back and forth seven times, with nowhere to stop. Finally, he reaches the top of Mount Vajra (Vajra, the Vajra Mountain in Buddhist cosmology) and dies. Because he ate too many dragons, the poisonous gas in his body erupts into fierce flames. The Nanda Dragon King (Nanda, name of a dragon king) and the Upananda Dragon King (Upananda, name of a dragon king), fearing that the precious mountain would be burned down, send down raindrops as thick as cart axles to extinguish the flames. His flesh melts away, leaving only a heart, as large as a human spleen, pure blue, like lapis lazuli. The Wheel-Turning King (Cakravartin, an ideal ruler) obtains it and uses it as a jewel. Indra (Indra, king of the gods) obtains it and uses it as a jewel in the middle of his hair knot. The Kinnara (Kinnara, a half-human, half-animal deity) is called the 'God of Doubt', his body is an animal, his shape is like a human, his face is extremely upright, and he has a horn on his head. People who see him become doubtful, not knowing whether he is a human, a ghost, or an animal, so he is called the 'God of Doubt'. He is also a celestial musician. The Mahoraga (Mahoraga, a serpent deity) is a serpent deity. It is traditionally said to be a demon god. The following are the human followers. The Bhiksu (Bhiksu, male monk) is as described above, the Bhikshuni (Bhikshuni, female monk) is a woman. The Upasaka (Upasaka, male lay follower) is called 'Good Dwelling Man', dwelling with a kind heart, also called 'Near Good Dwelling' or 'Pure Faith Man'. The Upasika (Upasika, female lay follower) is as described before, 'aunt' is a woman. The above is the second row of followers. At that time, the third large section below explains what the assembly of disciples did. Among them, it first explains that the Buddha and the assembly are surrounded by the Dharma. What Dharma is being spoken? The text does not explain. Below it explains that the Tathagata (Tathagata, title of the Buddha) is unique among the assembly, just as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) appears in the great sea. English version: Born was Vimacitra (Vimacitra, an Asura), with nine heads, each head having a thousand eyes, and water coming out of his mouth. He had ninety-nine hands, but only eight feet. His form was four times larger than Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), and he only ate silt and lotus roots. He often fought with the Devas, as described in the 'Sutra of Mindfulness of the True Dharma'. The Garuda (Garuda, a divine bird) is the bird deity, among which is the golden-winged bird, which specializes in eating dragons. They have four types of births: the Garudas born by transformation (born from change) eat dragons born in all four ways; the Garudas born from the womb (born from the uterus) eat dragons born in three ways, except for those born by transformation. The Garudas born from eggs (born from eggs) eat dragons born in two ways, except for those born by transformation and those born from the womb. The Garudas born from moisture (born from moisture) only eat those born from moisture. In these four great continents, there is a Garuda king born by transformation, named Zhengyin. He lives for eight thousand years, and each day he eats one great dragon king and five hundred small dragons. He circles around the four great continents, eating them in turn. When his life is about to end, the poison spat out by the dragons prevents him from eating any more. The flames of hunger burn him, and he spreads his wings and plunges straight down, reaching the wind wheel (the wind layer in Buddhist cosmology) where he is blown back up by the wind, going back and forth seven times, with nowhere to stop. Finally, he reaches the top of Mount Vajra (Vajra, the Vajra Mountain in Buddhist cosmology) and dies. Because he ate too many dragons, the poisonous gas in his body erupts into fierce flames. The Nanda Dragon King (Nanda, name of a dragon king) and the Upananda Dragon King (Upananda, name of a dragon king), fearing that the precious mountain would be burned down, send down raindrops as thick as cart axles to extinguish the flames. His flesh melts away, leaving only a heart, as large as a human spleen, pure blue, like lapis lazuli. The Wheel-Turning King (Cakravartin, an ideal ruler) obtains it and uses it as a jewel. Indra (Indra, king of the gods) obtains it and uses it as a jewel in the middle of his hair knot. The Kinnara (Kinnara, a half-human, half-animal deity) is called the 'God of Doubt', his body is an animal, his shape is like a human, his face is extremely upright, and he has a horn on his head. People who see him become doubtful, not knowing whether he is a human, a ghost, or an animal, so he is called the 'God of Doubt'. He is also a celestial musician. The Mahoraga (Mahoraga, a serpent deity) is a serpent deity. It is traditionally said to be a demon god. The following are the human followers. The Bhiksu (Bhiksu, male monk) is as described above, the Bhikshuni (Bhikshuni, female monk) is a woman. The Upasaka (Upasaka, male lay follower) is called 'Good Dwelling Man', dwelling with a kind heart, also called 'Near Good Dwelling' or 'Pure Faith Man'. The Upasika (Upasika, female lay follower) is as described before, 'aunt' is a woman. The above is the second row of followers. At that time, the third large section below explains what the assembly of disciples did. Among them, it first explains that the Buddha and the assembly are surrounded by the Dharma. What Dharma is being spoken? The text does not explain. Below it explains that the Tathagata (Tathagata, title of the Buddha) is unique among the assembly, just as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology) appears in the great sea.
海喻說顯勝。高顯獨出在于大海名顯于大海。蔽于諸眾合以顯勝。上來由序。自下約對不思議德悉為正宗。如勝鬘經嘆佛功德正宗所收。此亦應然無勞致疑。此正宗中文別有二。一因寶積獻蓋如來顯示不思議德令人愿求。二寶積說偈已下因寶積啟請如來宣說凈土因果令人習學。前即是法身因果。后即是其凈土因果。初之一段望前為正宗望后仍有起發之義故亦名序。由其蓋中現十方國起后所說凈土因果故得名序。于中有三。一寶積等獻蓋為由。第二如來合蓋現變。三寶積等睹之敬嘆以顯愿求。初中爾時獻蓋時也。當爾佛在庵羅園時次舉獻人。毗耶離城出其生處。有長者子標別其人。名曰寶積論其名諱。與五百等兼列其眾。下明獻蓋。持蓋詣佛獻奉方便。各以其蓋共供養佛正明獻蓋。第二如來現變之中先合為一次廣合大。後於蓋中廣有所現。前合一中佛威神者明合所由。此不思議解脫之力說為威神。約通而辨。是約通力非余通等。通有幾種而言非余。通有四種。一如意通運變自身大音普遍。二者幻通。轉變外事。三法智通。通達諸法。四聖自在通。能于苦中生樂想。於樂法中生於苦想。苦樂法中生不苦不樂想。如是一切不隨緣變名聖自在。今轉外事故是幻通。何故悉受合之為一。為令施者眾聖滿足故悉受之為成一用故合為
【現代漢語翻譯】 現代漢語譯本： 以大海的比喻來彰顯殊勝。高顯和獨出在于大海之名顯赫于大海。遮蔽了眾多事物，從而彰顯殊勝。以上是由序言部分。從下文開始，通過對不可思議功德的描述，全部都是正宗部分。如同《勝鬘經》讚歎佛的功德，被正宗部分所收錄一樣，這裡也應如此，無需懷疑。這正宗部分中又分為二：一是因寶積獻蓋於如來，顯示不可思議的功德，令人心生愿求；二是寶積說偈之後，因寶積的啟請，如來說凈土的因果，令人學習。前者是法身的因果，後者是凈土的因果。第一段相對於前文是正宗，相對於後文仍有引發之義，所以也稱為序。由於寶蓋中顯現十方國土，引發了後面所說的凈土因果，所以得名為序。其中有三部分：一、寶積等人獻蓋為緣由；二、如來合蓋顯現變化；三、寶積等人見到后敬佩讚歎，以彰顯愿求。第一部分中，'爾時'是指獻蓋的時候。'當爾佛在庵羅園時'，說明當時佛在庵羅園。接著列舉獻蓋之人，'毗耶離城'指出他們的出生地。'有長者子'標明獻蓋人的身份，'名曰寶積'說明他們的名字，'與五百等'兼列出他們的隨從。下面說明獻蓋，'持蓋詣佛'說明獻奉的方式。'各以其蓋共供養佛'，正式說明獻蓋。 第二部分如來顯現變化之中，先是合為一個，然後是廣合為大，之後在寶蓋中廣泛顯現。前面'佛威神者'，說明合蓋的原因。這不可思議的解脫之力，被稱為威神，這是從普遍意義上來說的。這是指神通力，而不是其他的神通。神通有幾種，為什麼說不是其他的神通呢？神通有四種：一是如意通（Rddhi-vidhi），能隨意變化自身，發出廣大的聲音；二是幻通（Maya），能轉變外在的事物；三是法智通（Dharma-jnana），能通達諸法；四是聖自在通（Arya-vasita），能在痛苦中產生快樂的想法，在快樂的法中產生痛苦的想法，在痛苦和快樂的法中產生不苦不樂的想法。像這樣一切不隨因緣變化，稱為聖自在。現在轉變外在的事物，所以是幻通。為什麼全部接受併合為一個呢？爲了讓佈施者和眾聖都感到滿足，所以全部接受併合為一個。
【English Translation】 English version: The metaphor of the sea illustrates the supreme victory. The height and uniqueness lie in the sea's name being prominent in the sea. It obscures all the multitudes, thereby manifesting the supreme victory. The above is the introductory part. From below, through the description of inconceivable virtues, it is all the main section. Just as the 'Srimala Sutra' praises the Buddha's merits and is included in the main section, so should this be, without any doubt. This main section is further divided into two parts: first, because Ratnakara (寶積) offered a canopy to the Tathagata (如來), displaying inconceivable virtues, causing people to aspire; second, after Ratnakara recited the verse, because of Ratnakara's request, the Tathagata expounds on the causes and effects of the Pure Land, causing people to learn. The former is the cause and effect of the Dharmakaya (法身), and the latter is the cause and effect of the Pure Land. The first section is the main section relative to the preceding text, and it still has the meaning of initiating the following text, so it is also called the introduction. Because the canopy manifests the ten directions of lands, initiating the causes and effects of the Pure Land mentioned later, it is named the introduction. There are three parts in it: first, Ratnakara and others offering the canopy as the cause; second, the Tathagata combining the canopy and manifesting changes; third, Ratnakara and others seeing it and admiring it, to manifest aspiration. In the first part, 'at that time' refers to the time of offering the canopy. 'When the Buddha was in the Amra garden', it indicates that the Buddha was in the Amra garden at that time. Then, the people who offered the canopy are listed, 'Vaisali (毗耶離) city' indicates their place of birth. 'There was a son of a householder' indicates the identity of the canopy offerer, 'named Ratnakara' indicates their name, 'with five hundred others' also lists their followers. Below, the offering of the canopy is explained, 'holding the canopy and going to the Buddha' indicates the way of offering. 'Each offering the Buddha with their canopy' formally explains the offering of the canopy. In the second part, in the Tathagata's manifestation of changes, first it is combined into one, then it is widely combined into a large one, and then it is widely manifested in the canopy. In the front, 'the Buddha's majestic power' explains the reason for combining the canopy. This inconceivable power of liberation is called majestic power, which is said in a general sense. This refers to the power of supernormal abilities, not other supernormal abilities. There are several kinds of supernormal abilities, why is it said that it is not other supernormal abilities? There are four kinds of supernormal abilities: first, the power of psychic abilities (Rddhi-vidhi), which can change oneself at will and emit great sounds; second, the power of illusion (Maya), which can transform external things; third, the power of Dharma-wisdom (Dharma-jnana), which can penetrate all dharmas; fourth, the power of holy sovereignty (Arya-vasita), which can generate happy thoughts in suffering, generate painful thoughts in happy dharmas, and generate neither painful nor happy thoughts in painful and happy dharmas. Like this, everything that does not change with conditions is called holy sovereignty. Now transforming external things, so it is the power of illusion. Why accept all and combine them into one? In order to satisfy the givers and all the saints, so accept all and combine them into one.
一。如佛初成受四王缽合之為一。又欲顯示不思議力故合為一。次廣令大。遍覆三千大千世界如經說。一四天下有一須彌。四大海水鐵圍圍繞以為一界。數之至千名小千界。小千為一數復至千名中千界。中千為一數復至千名為三千大千世界。此三千世界同時成壞故合為一名世界剎。數此至於恒河沙數名世界性。此性為一數復至於恒河沙數名世界海。海復為一數至於恒河沙數名世界種。種復為一數之至於恒河沙數名一佛界。依如華嚴如是轉增凡有十重。最後名為世界須彌。今言三千一剎為言下明所現。所現有二。一現此界二又十方下現他方事。現此之穢令人同厭。現他方凈使人同忻。現此界中事別有五。一現地相。廣長悉現。二現諸山。三現眾水。四現日月星辰等事。五現諸天龍神宮等。現他方事言少可知。自下第三明寶積等睹前神變敬嘆發心于中初先明諸大眾讚歎禮敬。爾時大眾舉敬嘆人。睹佛神力敬嘆所由。嘆未曾有口業嘆也。合多為一廣小令大普現諸事。昔所未見名為未有。合掌禮等身業敬也。觀佛無厭故目不捨。下明寶積說偈廣嘆。先舉嘆人。佛前嘆處。偈頌嘆相。何故偈嘆。解有兩義。一偈言要略。少字之中能攝多義。寶積今欲以其略言攝佛廣德故須偈頌。二偈言美妙。諸讚歎者多以偈頌。寶積今欲贊佛美德
【現代漢語翻譯】 現代漢語譯本 一。如同佛陀初成道時，四大天王供養的缽合成為一個。又爲了顯示不可思議的力量，所以合為一個。接著使其廣大，普遍覆蓋三千大千世界，如經文所說：一個四天下（四大部洲）有一座須彌山（Mount Sumeru），四大海水和鐵圍山（Iron Mountains）圍繞，作為一個世界。數到一千個這樣的世界，稱為小千世界。以小千世界為一個單位，再數到一千個，稱為中千世界。以中千世界為一個單位，再數到一千個，稱為三千大千世界。這三千大千世界同時形成和壞滅，所以合稱為一個世界剎（Buddha-field）。數到恒河沙數（Ganges sand number）個這樣的世界剎，稱為世界性。以世界性為一個單位，再數到恒河沙數個，稱為世界海。以世界海為一個單位，再數到恒河沙數個，稱為世界種。以世界種為一個單位，再數到恒河沙數個，稱為一個佛界。依照《華嚴經》（Avatamsaka Sutra）所說，這樣層層遞增，共有十重。最後稱為世界須彌。現在說三千一剎，是爲了說明所顯現的景象。所顯現有兩種：一是顯現此界（this realm），二是又在十方（ten directions）顯現他方（other realms）的事情。顯現此界的污穢，使人一同厭惡；顯現他方的清凈，使人一同欣喜。顯現此界中的事情，特別有五種：一是顯現地相，廣大長遠全部顯現；二是顯現諸山；三是顯現眾水；四是顯現日月星辰等事；五是顯現諸天、龍神宮殿等。顯現他方的事情，略說就可以知道。從下面第三部分開始，說明寶積（Ratnakuta）等看到前面的神通變化，敬佩讚歎併發心，其中首先說明諸大眾讚歎禮敬。當時大眾舉起敬意讚歎佛陀的人，看到佛陀的神力，敬佩讚歎的原因。讚歎前所未有，是口業的讚歎。合多為一，廣大變小，普遍顯現諸事，過去所未見，稱為未有。合掌禮拜等，是身業的敬意。觀看佛陀沒有厭倦，所以眼睛不離開。下面說明寶積用偈頌廣泛讚歎。先舉出讚歎的人，在佛前讚歎的處所，偈頌讚嘆的相狀。為什麼要用偈頌讚嘆？解釋有兩種意義：一是偈頌語言精要簡略，用少的文字能夠包含多的意義。寶積現在想要用簡略的語言概括佛陀廣大的功德，所以需要用偈頌。二是偈頌語言美妙，諸位讚歎者大多用偈頌。寶積現在想要讚歎佛陀的美德。
【English Translation】 English version I. It is like when the Buddha first attained enlightenment, the four Heavenly Kings offered their bowls, which were combined into one. Furthermore, to display inconceivable power, they were merged into one. Then it was expanded to cover the three thousand great thousand worlds, as the sutra says: One Jambudvipa (one of the four continents) has one Mount Sumeru, surrounded by the four great seas and the Iron Mountains, forming one world. Counting to a thousand such worlds is called a small chiliocosm. Taking the small chiliocosm as a unit and counting to a thousand again is called a medium chiliocosm. Taking the medium chiliocosm as a unit and counting to a thousand again is called a three-thousand great chiliocosm. These three thousand great thousand worlds form and disintegrate simultaneously, so they are collectively called a Buddha-field (ksetra). Counting to Ganges sand number of such Buddha-fields is called world-nature. Taking this nature as a unit and counting to Ganges sand number is called world-ocean. Taking the ocean as a unit and counting to Ganges sand number is called world-seed. Taking the seed as a unit and counting to Ganges sand number is called one Buddha-realm. According to the Avatamsaka Sutra, it increases in this way, with a total of ten layers. The last is called World Sumeru. Now, saying 'three thousand one Buddha-field' is to explain what is being manifested. There are two types of manifestations: first, manifesting this realm; second, manifesting events of other realms in the ten directions. Manifesting the impurity of this realm causes people to feel aversion together; manifesting the purity of other realms causes people to rejoice together. Manifesting events in this realm has five specific aspects: first, manifesting the appearance of the earth, its vastness and length fully revealed; second, manifesting the various mountains; third, manifesting the various waters; fourth, manifesting the sun, moon, stars, and other things; fifth, manifesting the palaces of the devas, dragons, and other spirits. Manifesting events of other realms can be understood with a brief explanation. From the third part onwards, it explains how Ratnakuta and others, seeing the previous miraculous transformations, admired and praised them, generating the aspiration for enlightenment. Among them, it first explains the praise and reverence of the assembly. At that time, the assembly raised their reverence and praised the Buddha, seeing the Buddha's divine power, which was the reason for their admiration and praise. Praising what had never been seen before is verbal praise. Combining many into one, expanding the small to the large, and universally manifesting all things, which had not been seen before, is called 'unprecedented'. Joining palms in reverence is bodily reverence. Watching the Buddha without weariness, so their eyes did not leave. Below, it explains how Ratnakuta extensively praised with verses. First, it mentions the person praising, the place of praise before the Buddha, and the form of the praise in verses. Why praise with verses? There are two explanations: first, verses are concise and essential, able to contain many meanings in few words. Ratnakuta now wants to summarize the Buddha's vast virtues with concise language, so he needs to use verses. Second, verses are beautiful, and many who praise often use verses. Ratnakuta now wants to praise the Buddha's beautiful virtues.
故須偈頌。下出嘆辭。辭中合有三十六行。四句為偈有十八偈。人科種種今判為五。初有兩行以為初收。嘆美佛德。次有兩行為第二段。頌嘆向前所現之事。法王法力超群生下有十三行為第三段。乘嘆余德。今奉世尊此微蓋下有四行偈為第四段。訟嘆向前所現之事。大聖法王眾所歸下有十五行為第五段。廣嘆難余德。就初段中初先正嘆。后故稽首總以結敬。就正嘆中分別不同乃有三種。一嘆身嘆德二門分別。初句嘆身余文嘆德。就嘆身中偏嘆佛眼。何故而然。六根身中眼根為首。就始偏嘆余略不論。又人身中頭最為上頭中眼勝。就勝偏嘆。又人相見先目相睹。隨見先嘆故偏嘆眼。言目凈嘆其眼凈。凈有二種。一清白分明色無闇濁名之為凈。二照矚分明說之為凈。言修廣者嘆其眼相。修謂長也廣猶闊也。如青蓮者類以嘆之。如有兩種。一凈如青蓮喻前凈也。二形如青蓮喻修廣。下難德中嘆三學行。心凈已度諸禪定心畢竟離染超出餘人一切正受名度諸禪。久積凈業稱無量者嘆佛戒行名戒凈業。佛修曩劫劫故云久積。純凈業故名稱無量。舉稱無量彰業凈矣。導眾以寂嘆佛慧行。由慧明勝故能利人。舉能利他彰慧勝矣。由前見佛為眾說法故嘆導眾。寂是涅槃導眾入中。又寂真諦導人趣入。故經說言一切世諦若於如來悉第一義。
為令眾生得第一義故說世諦。第二約就身戒心慧四門分別。目凈一句嘆佛身凈。心凈一句嘆佛心凈。此二一對身心分別。久積凈業依身嘆戒。導眾以寂依心嘆慧。此二一對福智分別。此即涅槃修身修戒修心修慧四種果也。第三約就嘆身嘆德嘆名嘆德四門分別。目凈一句讚歎佛身。心凈已度久積凈業嘆佛行德。心凈行體凈業行德。此二自德。稱無量者嘆佛名稱。導眾以寂重嘆佛德。此二化德。下結敬德。佛備前德故我稽首。此初段訖。下次頌前所現神變。既見大聖以神變者訟嘆向前合蓋之事。既謂己也以猶用也。前以見佛用神通力合蓋為一故云既見以神變矣。普現已下訟前蓋中所現事也。向前蓋中通現此土及他方事。今此偏訟他方之事。此土之事在後別訟。普現十方無量土者現其化處。其中諸佛現其化主。演說法者現其化相。於是一切悉見聞者由佛普現於是會中一切大眾悉見十方無量佛土及見彼佛聞其說也。自下第三乘嘆佛余德有十三行相后從為三。初有五行嘆佛說巧。次有六行嘆佛化能。下有兩行嘆佛心等。就初段中前之三行嘆說世諦不違第一。后之兩偈嘆說第一不違世諦。前中初行明說益人。中間一行明說合法。末後一行牒以結敬。就初行中法王法力超群生者嘆佛說德殊勝過人。佛于諸法得勝自在故名法王。知法有
【現代漢語翻譯】 現代漢語譯本 爲了讓眾生獲得第一義（paramārtha，究竟真實的意義），所以宣說世俗諦（saṃvṛti-satya，相對的真理）。第二，大約從身、戒、心、慧四個方面來分別說明。『目凈』一句讚歎佛身清凈。『心凈』一句讚歎佛心清凈。這兩句是一對，從身和心來分別。『久積凈業』是依據佛身來讚歎佛戒。『導眾以寂』是依據佛心來讚歎佛慧。這兩句是一對，從福德和智慧來分別。這也就是涅槃（nirvāṇa）所修的修身、修戒、修心、修慧四種果報。第三，大約從讚歎佛身、讚歎佛德、讚歎佛名、讚歎佛德四個方面來分別說明。『目凈』一句讚歎佛身。『心凈已度久積凈業』是讚歎佛的行持功德。『心凈』是行持的本體清凈，『凈業』是行持的功德。這兩句是讚歎佛的自身功德。『稱無量者』是讚歎佛的名稱。『導眾以寂』是再次讚歎佛的功德。這兩句是讚歎佛的教化功德。下面總結並尊敬佛的功德。佛具備前面的功德，所以我稽首（qǐ shǒu，以頭觸地，表示極度的尊敬）。這是第一段結束。下面是讚頌前面所顯現的神變。『既見大聖以神變者』是讚頌前面佛陀合蓋的事情。『既謂己也以猶用也』，前面因為見到佛用神通力合蓋為一，所以說『既見以神變矣』。『普現已下』是讚頌前面寶蓋中所顯現的事情。前面寶蓋中普遍顯現此土（sahā，娑婆世界）和他方世界的事情，現在這裡偏重讚頌他方世界的事情，此土的事情在後面另外讚頌。『普現十方無量土者』是顯現佛的教化之處。『其中諸佛』是顯現佛的教化之主。『演說法者』是顯現佛的教化之相。『於是一切悉見聞者』，由於佛的普遍顯現，於是在法會中的一切大眾都見到十方無量佛土，並且見到那些佛，聽聞他們說法。從下面第三部分開始，讚歎佛的其他功德，有十三種行相，後面分為三部分。最初有五行讚歎佛說法巧妙。其次有六行讚歎佛教化能力。下面有兩行讚歎佛的心等等。在第一部分中，前面的三行讚歎佛說世俗諦不違背第一義。後面的兩偈讚歎佛說第一義不違背世俗諦。在前面的三行中，第一行說明說法利益人。中間一行說明說法符合法。最後一行總結並尊敬佛。在第一行中，『法王法力超群生者』是讚歎佛說法功德殊勝超過眾人。佛對於諸法得到殊勝自在，所以名為法王。知道法的存在
【English Translation】 English version To enable sentient beings to attain the supreme meaning (paramārtha), the conventional truth (saṃvṛti-satya) is expounded. Secondly, it is distinguished based on the four aspects of body, precepts, mind, and wisdom. The phrase 'eyes are pure' praises the purity of the Buddha's body. The phrase 'mind is pure' praises the purity of the Buddha's mind. These two form a pair, distinguishing between body and mind. 'Long accumulated pure karma' praises the precepts based on the body. 'Guiding beings to tranquility' praises wisdom based on the mind. These two form a pair, distinguishing between merit and wisdom. This is the fourfold result of cultivating body, precepts, mind, and wisdom in nirvāṇa. Thirdly, it is distinguished based on the four aspects of praising the body, praising the virtues, praising the name, and praising the virtues. The phrase 'eyes are pure' praises the Buddha's body. 'Mind is pure, having transcended long-accumulated pure karma' praises the Buddha's virtuous conduct. 'Mind is pure' is the pure essence of conduct, 'pure karma' is the merit of conduct. These two praise the Buddha's own virtues. 'Called immeasurable' praises the Buddha's name. 'Guiding beings to tranquility' praises the Buddha's virtues again. These two praise the Buddha's transformative virtues. The following concludes with reverence for the virtues. Because the Buddha possesses the aforementioned virtues, I bow my head (qǐ shǒu, touching the head to the ground to show extreme respect). This is the end of the first section. The following praises the miraculous transformations manifested earlier. 'Having seen the Great Sage with miraculous transformations' praises the previous event of the Buddha joining the canopies. 'Having said 'already', 'with' is still 'using'' because previously seeing the Buddha using miraculous power to join the canopies into one, it is said 'having seen with miraculous transformations'. 'Universally appearing below' praises the events manifested in the previous canopy. In the previous canopy, events of this land (sahā world) and other lands universally appeared. Now, this focuses on praising the events of other lands; the events of this land will be praised separately later. 'Universally appearing in the ten directions, immeasurable lands' manifests the places of the Buddha's teachings. 'Among them, the Buddhas' manifests the masters of the Buddha's teachings. 'Expounding the Dharma' manifests the aspects of the Buddha's teachings. 'In this, all are seen and heard' because of the Buddha's universal appearance, all the assembly members in the Dharma assembly see the immeasurable Buddha lands in the ten directions, and see those Buddhas, and hear them expounding the Dharma. From the third part below, praising the Buddha's other virtues, there are thirteen aspects, later divided into three parts. Initially, there are five lines praising the Buddha's skillful speech. Secondly, there are six lines praising the Buddha's transformative abilities. Below, there are two lines praising the Buddha's mind, etc. In the first part, the first three lines praise the Buddha's speaking of conventional truth without contradicting the supreme meaning. The following two verses praise the Buddha's speaking of the supreme meaning without contradicting the conventional truth. In the first three lines, the first line explains that the speech benefits people. The middle line explains that the speech conforms to the Dharma. The last line concludes with respect for the Buddha. In the first line, 'The Dharma King's Dharma power surpasses all beings' praises the Buddha's virtue of speech as surpassing all others. The Buddha has attained supreme freedom in all Dharmas, therefore he is called the Dharma King. Knowing the existence of the Dharma
余稱曰法力。此得過人名超群生。常以法財施一切者說能益物法能資潤名為法財。常以法財能常說也。言施一切能廣益也。第二行中能善分別諸法相者巧說世諦。于第一義而不動者不違真諦。第三行中以于諸法得自在者牒前初行中法王法力。自在是王之義也。是故稽首此法王者就之結敬。就下兩行明說真諦不違世諦中。初行說真不違有果。後行說真不違有因。說法不有亦不無者能說真諦。此明法空為真諦矣。真諦離相亦復離性名為不有。而有而有實性故曰不無。如地持說。又復真諦約對名有約對名無。就實亡對名非有無。以因緣故諸法生者不違世諦。就真雖說非有非無隨世恒說從因得果故云以緣諸法生矣。所謂以其善惡因緣苦樂法生。無我無造及無受者能說真諦。此明生空為真諦矣。真中無有我人可得名為無我。以無我故無人作因名為無造。無人受果名無受者。善惡之業亦不亡者。真中雖無世諦恒有用之牽果故曰不亡。自下第二嘆其化能。初先別嘆。常禮法海總以結敬。前中初先嘆其化始。以斯妙法濟群生下嘆其化終。又復前嘆小乘法化。后則嘆其大乘法化。復就前中初先別嘆。三寶于下總以結之。別中明佛寶現世。始在佛樹力降魔者成佛方便。佛依樹成所依之樹或名佛樹或稱道樹或複稱之為菩提樹。樹下成佛名為佛
【現代漢語翻譯】 現代漢語譯本： 我稱之為法力（Dharmabala）。憑藉此力，得以超越常人，名聲超群。經常用法財（Dharmadhana）佈施一切眾生，說明佛法能夠利益萬物，滋潤眾生，這便稱為法財。經常用法財，意味著能夠經常說法。『施一切』，意味著能夠廣泛利益眾生。第二行中，『能善分別諸法相』，是善於巧妙地宣說世俗諦（Samvriti-satya）。『于第一義而不動』，是不違背真諦（Paramartha-satya）。第三行中，『以于諸法得自在』，呼應前面第一行中的法王法力。自在是為王的含義。因此稽首禮敬這位法王，就此結束敬意。 接下來的兩行闡明宣說真諦不違背世俗諦。第一行說真諦不違背有果報。后一行說真諦不違背有因緣。『說法不有亦不無』，是能夠宣說真諦。這說明法空（Dharma-shunyata）即是真諦。真諦離於現象，也離於自性，所以說『不有』。然而它又確實存在，具有實在的性質，所以說『不無』。正如《瑜伽師地論·攝事品》所說。此外，真諦是相對而言的有，也是相對而言的無。就實相而言，泯滅了相對性，所以說非有非無。『以因緣故諸法生』，是不違背世俗諦。就真諦而言，雖然說非有非無，但隨順世俗，恒常宣說從因得果，所以說『以因緣故諸法生』。也就是說，由於善惡的因緣，苦樂的果報產生。 『無我（Anatta），無造（Akaraka）及無受者（Avedaka）』，是能夠宣說真諦。這說明生空（Pudgala-shunyata）即是真諦。在真諦中，沒有我和人的存在，所以稱為無我。因為無我，所以沒有人造作因，稱為無造。沒有人承受果報，稱為無受者。善惡的業力也不會消失，在真諦中雖然沒有，但在世俗諦中，恒常有業力牽引果報，所以說『亦不亡』。 從下面第二部分開始，讚歎其教化能力。首先分別讚歎，最後以『常禮法海』總括敬意。前面部分，首先讚歎其教化的開始。『以斯妙法濟群生』，讚歎其教化的終結。此外，前面讚歎小乘佛法（Hinayana）的教化，後面則讚歎其大乘佛法（Mahayana）的教化。再就前面部分，首先分別讚歎三寶（Triratna），在下面總括讚歎。分別讚歎中，闡明佛寶（Buddha-ratna）現世。開始於佛樹（Buddha-vrksa）下，以力量降伏魔眾，成就佛陀的方便。佛陀依靠樹而成道，所依靠的樹或者稱為佛樹，或者稱為道樹（Bodhi-vrksa），或者稱為菩提樹（Bodhi-vrksa）。在樹下成佛，稱為佛。
【English Translation】 English version: I call it Dharmabala (法力, Power of Dharma). With this power, one can surpass ordinary people and have an outstanding reputation. Constantly using Dharmadhana (法財, Dharma wealth) to give to all beings, explaining that the Dharma can benefit all things and nourish all beings, this is called Dharmadhana. Constantly using Dharma wealth means being able to constantly preach the Dharma. 'Giving to all' means being able to widely benefit all beings. In the second line, 'being able to skillfully distinguish the characteristics of all dharmas' means being good at skillfully expounding the Samvriti-satya (世俗諦, Conventional truth). 'Being unmoving in the first meaning' means not violating the Paramartha-satya (真諦, Ultimate truth). In the third line, 'being free in all dharmas' echoes the Dharmaraja's (法王, Dharma King) Dharmabala in the first line. Freedom is the meaning of king. Therefore, bowing and paying homage to this Dharma King concludes the reverence. The following two lines clarify that expounding the ultimate truth does not violate the conventional truth. The first line says that the ultimate truth does not violate having consequences. The latter line says that the ultimate truth does not violate having causes. 'Saying that the Dharma is neither existent nor non-existent' means being able to expound the ultimate truth. This explains that Dharma-shunyata (法空, Emptiness of Dharma) is the ultimate truth. The ultimate truth is apart from phenomena and also apart from self-nature, so it is said to be 'not existent'. However, it does exist and has a real nature, so it is said to be 'not non-existent'. As stated in the Yogacarabhumi-sastra. Furthermore, the ultimate truth is relatively existent and also relatively non-existent. In terms of reality, the relativity is extinguished, so it is said to be neither existent nor non-existent. 'Because of causes and conditions, all dharmas arise' does not violate the conventional truth. In terms of the ultimate truth, although it is said to be neither existent nor non-existent, it follows the conventional truth and constantly expounds that results are obtained from causes, so it is said that 'because of causes and conditions, all dharmas arise'. That is to say, due to good and bad causes and conditions, the results of suffering and happiness arise. 'No self (Anatta, 無我), no creator (Akaraka, 無造), and no receiver (Avedaka, 無受者)' means being able to expound the ultimate truth. This explains that Pudgala-shunyata (生空, Emptiness of the person) is the ultimate truth. In the ultimate truth, there is no self or person to be found, so it is called no self. Because there is no self, no one creates the cause, called no creator. No one receives the result, called no receiver. The karma of good and evil will not disappear either. Although it does not exist in the ultimate truth, in the conventional truth, there is always the karma that pulls the result, so it is said 'also not disappear'. Starting from the second part below, praise its teaching ability. First, praise separately, and finally summarize the reverence with 'constantly paying homage to the Dharma sea'. In the previous part, first praise the beginning of its teaching. 'Using this wonderful Dharma to save all beings' praises the end of its teaching. In addition, the previous praises the teaching of Hinayana (小乘佛法, Lesser Vehicle), and the latter praises the teaching of Mahayana (大乘佛法, Great Vehicle). Furthermore, in the previous part, first praise the Triratna (三寶, Three Jewels) separately, and summarize the praise below. In the separate praises, clarify that the Buddha-ratna (佛寶, Buddha Jewel) appears in the world. It began under the Buddha-vrksa (佛樹, Buddha tree), using power to subdue the demons, and achieving the expedient means of becoming a Buddha. The Buddha relied on the tree to achieve enlightenment, and the tree on which he relied is either called the Buddha tree, or called the Bodhi-vrksa (道樹, Bodhi tree), or called the Bodhi-vrksa (菩提樹, Bodhi tree). Becoming a Buddha under the tree is called Buddha.
樹。樹下得道說為道樹。樹下證得菩提之果名菩提樹。將成托此故云始在。魔于爾時恐佛道成而來惱亂菩。菩薩即入勝意慈定神力伏魔名力降魔。又以慈力令魔摧伏名力降魔。得甘露滅覺道成者正明成佛。得甘露滅明證滅諦。世間甘露能除燋渴。滅諦涅槃能除渴愛。是故約喻名甘露滅。隨化現證故名為得。言覺道成明得道諦。覺者是佛道是菩提克就就成。前得此成言左右耳。
維摩義記卷第一(本)
維摩義記卷第一(末)
次明法寶。法中有二。一摧邪法。二三轉下明化正法。摧邪法中以無心意無受行者自無所著。以謂由也。由無心意無受行等便能滅邪故說為以。言無心意無忘心體。此言略少。若具應言無心意識。心意識等有何差別。依如毗曇。就一事識隨義以分義別五門。所謂名義業世施設。名者名心意名識。義者集起是心義。思量是意。別知是識。業者遠知名之為心。知未來法說之為遠。從未來起與身俱故。前知是意知過去法。續知是識知現在法。此乃約對三世境界以別其業。世者約就三世心體以別三種。未來說心過去說意現在說識。言施設者界施設心謂七心界。入施設意所謂意入。陰施設識謂識陰。若依楞伽。七識名心集起本故。意識名意同諸塵故。五識名識了現境故。今依後門。識之一
【現代漢語翻譯】 現代漢語譯本 樹。在樹下得道，那棵樹就被稱為道樹。在樹下證得菩提之果，那棵樹就被稱為菩提樹。『將成托此故云始在』，意思是即將成就佛道，依託於此樹，所以說『始在』。當佛陀即將成就佛道時，魔王前來惱亂菩薩。菩薩隨即進入勝妙的慈定，以神力降伏魔王，這被稱為力降魔。又以慈悲的力量令魔王摧伏，也稱為力降魔。『得甘露滅覺道成者正明成佛』，是指證得甘露滅，覺悟道諦，從而成就佛道，這正是說明成佛。『得甘露滅明證滅諦』，是指證得甘露滅，從而明白證得了滅諦。世間的甘露能夠消除焦渴，而滅諦涅槃能夠消除渴愛。因此，用比喻的方式稱之為甘露滅。隨著所教化對像而示現證悟，所以稱為『得』。『言覺道成明得道諦』，是指覺悟道諦，從而成就佛道。覺者是佛，道是菩提，最終剋期成就。前面說『得』，後面說『成』，說的都是同一件事。
《維摩義記》卷第一(本)
《維摩義記》卷第一(末)
接下來闡明法寶。法中有兩種：一是摧邪法，二是三轉法輪所闡明的化正法。在摧邪法中，以無心意、無受行，自身就沒有執著。『以』，是『因為』的意思。因為沒有心意、沒有受行等等，便能滅除邪法，所以說『以』。『言無心意無忘心體』，是指沒有心意，沒有忘失心之本體。這裡說得比較簡略，如果完整地說，應該說『無心意識』。心、意、識等有什麼差別呢？依照《阿毗達磨》，就同一件事，根據意義的不同，可以分為五個方面來辨別，也就是名、義、業、世、施設。『名』，是指名為心、意、識。『義』，是指集起是心的意義，思量是意的意義，別知是識的意義。『業』，是指遠知名之為心，知未來法說之為遠，從未來生起與身俱故。前知是意，知過去法。續知是識，知現在法。這是就對三世境界而言，來區分它們的功用。『世』，是指就三世的心體而言，來區分這三種。未來稱為心，過去稱為意，現在稱為識。『言施設者界施設心謂七心界。入施設意所謂意入。陰施設識謂識陰』，是指界施設中，心是指七心界；入施設中，意是指意入；陰施設中，識是指識陰。如果依照《楞伽經》，七識名為心，因為是集起的根本；意識名為意，因為它與諸塵相同；五識名為識，因為它了別顯現的境界。現在依照後面的說法，識之一。
【English Translation】 English version A tree. The tree under which enlightenment is attained is called the Bodhi tree (道樹, Dao Shu, the tree of the Way). The tree under which the fruit of Bodhi (菩提, Pútí, enlightenment) is realized is called the Bodhi tree (菩提樹, Pútí Shù, the enlightenment tree). 'The beginning is said to be here because it relies on this for its eventual accomplishment' means that the imminent attainment of Buddhahood relies on this tree, hence the saying 'the beginning is here.' When the Buddha was about to attain Buddhahood, Mara (魔, Mó, demon) came to disturb the Bodhisattva (菩薩, Púsà, enlightened being). The Bodhisattva then entered the supreme Samadhi (勝意慈定, Shèngyì Cídìng, superior compassionate concentration) and subdued Mara with divine power, which is called 'subduing Mara with power' (力降魔, Lì Xiángmó). Furthermore, subduing Mara with the power of compassion is also called 'subduing Mara with power.' 'Attaining the extinction of nectar and realizing the Way means truly becoming a Buddha' refers to attaining the extinction of nectar and realizing the Truth of Extinction (滅諦, Mièdì, cessation of suffering), thereby achieving Buddhahood, which is precisely the explanation of becoming a Buddha. 'Attaining the extinction of nectar clarifies the realization of the Truth of Extinction' means that by attaining the extinction of nectar, one clearly realizes the Truth of Extinction. Worldly nectar can eliminate burning thirst, while the extinction of suffering, Nirvana (涅槃, Nièpán, liberation), can eliminate craving. Therefore, it is metaphorically called the extinction of nectar. Manifesting enlightenment according to the beings being taught is why it is called 'attaining.' 'Saying that realizing the Way means attaining the Truth of the Way' refers to realizing the Truth of the Way and thereby achieving Buddhahood. The enlightened one is the Buddha, the Way is Bodhi, and ultimately, the goal is achieved. The previous mention of 'attaining' and the subsequent mention of 'achieving' refer to the same thing.
Vimalakirti Sutra Commentary, Volume 1 (Beginning)
Vimalakirti Sutra Commentary, Volume 1 (End)
Next, the Dharma Jewel (法寶, Fǎbǎo, Dharma treasure) is explained. There are two aspects to the Dharma: first, the Dharma that destroys evil; second, the Dharma of transformation and rectification explained in the Three Turnings of the Dharma Wheel (三轉法輪, Sān Zhuǎn Fǎlún, three cycles of Dharma). In the Dharma that destroys evil, without a mind of intention or acceptance, one is naturally without attachment. 'Because' means 'due to.' Because there is no mind of intention, no acceptance, etc., one can eliminate evil, hence the saying 'because.' 'Saying without a mind of intention means without forgetting the essence of the mind' refers to not having a mind of intention and not forgetting the fundamental nature of the mind. This is a somewhat abbreviated statement; if stated fully, it should be 'without mind, intention, or consciousness.' What are the differences between mind, intention, and consciousness? According to the Abhidharma (毗曇, Pítán, philosophical treatises), regarding the same phenomenon, distinctions can be made based on differences in meaning, categorized into five aspects: name, meaning, function, time, and designation. 'Name' refers to the names of mind, intention, and consciousness. 'Meaning' refers to the meaning of accumulation as the meaning of mind, thinking as the meaning of intention, and distinguishing as the meaning of consciousness. 'Function' refers to knowing from afar as the function of mind, knowing future phenomena is said to be knowing from afar, arising from the future and being with the body. Knowing in advance is the function of intention, knowing past phenomena. Continuing to know is the function of consciousness, knowing present phenomena. This is differentiating their functions based on their relation to the three periods of time. 'Time' refers to differentiating these three based on the nature of the mind in the three periods of time. The future is called mind, the past is called intention, and the present is called consciousness. 'Saying that designation designates mind as the seven mind realms, designates intention as the realm of intention, and designates consciousness as the aggregate of consciousness' refers to, in the designation of realms, mind refers to the seven mind realms; in the designation of entrances, intention refers to the entrance of intention; in the designation of aggregates, consciousness refers to the aggregate of consciousness. According to the Lankavatara Sutra (楞伽經, Léngqié Jīng, scripture), the seven consciousnesses are called mind because they are the root of accumulation; the consciousness of intention is called intention because it is the same as the various dusts; the five consciousnesses are called consciousness because they discern manifest objects. Now, according to the latter explanation, one of the consciousnesses.
字偈迮不論證實除舍。是以言無。無受行者無妄心用。謂無學果行因心也。亦可初言無心意者無識陰也。言無受者無受陰也。言無行者無行陰也。略不說想以偈迮故。此句明其自無所著。而悉摧伏諸外道者能破邪執伏外之想廣如經說。下明化正。三轉法輪正明所說。此名四諦以為法轉。從喻名之。如轉輪王所有輪寶能摧剛強轉下眾生上升虛空。四諦如是能摧眾生惡不善法。轉下眾生上入聖道故名為輪。聖說授人目之為轉。轉有三種。一示相轉。如說三苦及八苦等是其苦諦。業煩惱等是其集說。苦集盡處名為滅諦。戒定慧等是其道諦。如是一切。二者勸轉。苦汝當知。集汝當斷。滅汝當證。道汝當修。三者證轉。苦我已知。集我已斷。滅我已證。道我已修。三轉如是。初轉何處。波羅捺國仙人鹿苑。本為誰轉。憍陳如等。于大千者出其說處。于大千界百億閻浮同時轉也。其輪本來常清凈者嘆其所說。不同情取故言常凈。問曰滅道常凈可爾。苦集染法雲何言凈。觀此破染能凈名凈。又此法相不同情取故亦名凈。下明僧寶。天人得道此為證者約人顯法。六道俱益至論得聖天與人故偏舉之。尋說悟聖名為得道。以此證成佛說不虛。名此為證。又證如來所說清凈亦名為證。上來別舉。三寶於是現世間者總以結之。上明化始下明化
【現代漢語翻譯】 現代漢語譯本 字句簡略，不論證是否需要去除或捨棄。因此，言語是空無的。沒有感受的修行者，其心沒有虛妄的運作。這是指無學果位的修行，其因地之心也是如此。也可以說，最初說的『無心意』是指沒有識陰。說『無受』是指沒有受陰。說『無行』是指沒有行陰。省略了想陰，是因為偈語簡略的緣故。這句說明了自身沒有執著，並且能夠摧伏所有外道，能夠破除邪見，降伏外道的想法，詳細內容如經中所說。下面說明教化正法。三轉法輪，正是說明所說的內容。這稱為四諦的法輪轉動。從比喻來命名。如同轉輪王所擁有的輪寶，能夠摧毀剛強，使下方的眾生上升到虛空。四諦也是如此，能夠摧毀眾生的惡和不善法，使下方的眾生上升進入聖道，所以稱為輪。聖人宣說並傳授給人，稱之為轉。轉有三種：一是示相轉。例如說三苦和八苦等，這是苦諦。業和煩惱等，這是集諦。苦和集滅盡之處，稱為滅諦。戒定慧等，這是道諦。像這樣的一切。二是勸轉。苦，你應當知道。集，你應當斷除。滅，你應當證得。道，你應當修習。三是證轉。苦，我已經知道。集，我已經斷除。滅，我已經證得。道，我已經修習。三轉就是這樣。最初在何處轉法輪？在波羅奈國（Varanasi）仙人鹿苑（Sarnath）。最初為誰轉法輪？為憍陳如（Kaundinya）等人。在大千世界（Mahā-sāhasra）中宣說之處，在大千世界百億閻浮提（Jambudvīpa）同時轉法輪。法輪本來常清凈，是讚歎所說的內容。不同於情慾的執取，所以說常凈。問：滅諦和道諦常凈還可以理解，苦諦和集諦是染污之法，怎麼能說是清凈的呢？觀察這破除染污的能力，能使之清凈，所以名為凈。而且這法相不同於情慾的執取，所以也名為凈。下面說明僧寶。天人和人得到，這是作為證明的人，是依據人來彰顯法。六道眾生都受益，這裡只說得到聖果的天人和人，所以偏舉他們。尋著佛陀的教說，領悟聖道，這叫做『得道』。用這個來證明佛陀所說是真實不虛的，稱這個為『證』。又證明如來所說清凈，也稱為『證』。上面分別舉出三寶，於是出現在世間，總的用這個來作結論。上面說明教化的開始，下面說明教化的...
【English Translation】 English version The words and phrases are concise, regardless of whether the verification needs to be removed or discarded. Therefore, speech is empty. A practitioner without feeling has no false operation of the mind. This refers to the practice of the fruit of no learning, and the mind of its cause is also like this. It can also be said that the initial 'no mind' refers to the absence of the consciousness aggregate (Vijñāna-skandha). Saying 'no feeling' refers to the absence of the feeling aggregate (Vedanā-skandha). Saying 'no action' refers to the absence of the volition aggregate (Saṃskāra-skandha). The thought aggregate (Saṃjñā-skandha) is omitted because the verse is concise. This sentence explains that one has no attachment to oneself and can subdue all external paths, able to break through heresies and subdue the thoughts of external paths, as detailed in the scriptures. The following explains the teaching of the correct Dharma. The Three Turnings of the Wheel of Dharma precisely explain what is being said. This is called the turning of the Wheel of the Four Noble Truths (catvāri āryasatyāni). It is named from a metaphor. Just as the wheel treasure possessed by a Chakravartin (cakravartin-rāja) can destroy the strong and cause the lower beings to rise into the sky, so too are the Four Noble Truths, which can destroy the evil and unwholesome dharmas of beings and cause the lower beings to rise and enter the holy path, hence it is called a wheel. The sage proclaims and imparts it to people, calling it a turning. There are three types of turning: first, the turning of showing the characteristics. For example, saying the three sufferings and eight sufferings, etc., this is the Truth of Suffering (duḥkha). Karma and afflictions, etc., this is the Truth of the Origin (samudāya). The place where suffering and origin are extinguished is called the Truth of Cessation (nirodha). Precepts, concentration, and wisdom, etc., this is the Truth of the Path (mārga). Like all of this. Second, the turning of exhortation. Suffering, you should know. Origin, you should cut off. Cessation, you should realize. Path, you should cultivate. Third, the turning of realization. Suffering, I already know. Origin, I have already cut off. Cessation, I have already realized. Path, I have already cultivated. The three turnings are like this. Where was the Wheel of Dharma first turned? In the Deer Park (Sarnath) of the Immortals in Varanasi (Varanasi). For whom was the Wheel of Dharma first turned? For Kaundinya (Kaundinya) and others. The place where it was proclaimed in the Great Thousand World (Mahā-sāhasra), the Wheel of Dharma was turned simultaneously in hundreds of millions of Jambudvīpas (Jambudvīpa) in the Great Thousand World. The Wheel of Dharma is originally always pure, praising what is said. It is different from the attachment of emotions, so it is said to be always pure. Question: Cessation and Path being always pure is understandable, but Suffering and Origin are defiled dharmas, how can they be said to be pure? Observing this ability to break through defilement, it can purify it, so it is called pure. Moreover, this Dharma characteristic is different from the attachment of emotions, so it is also called pure. The following explains the Sangha Jewel. Gods and humans attain, this is the person who serves as proof, it is based on the person to manifest the Dharma. Beings in the six realms all benefit, here only gods and humans who have attained the holy fruit are mentioned, so they are specifically mentioned. Seeking the Buddha's teachings and realizing the holy path, this is called 'attaining the path'. Using this to prove that what the Buddha said is true and not false, this is called 'proof'. Also, proving that what the Tathagata said is pure is also called 'proof'. The above separately lists the Three Jewels, and thus appear in the world, concluding with this in general. The above explains the beginning of the teaching, the following explains the teaching of...
終。又復前明小乘法化下明大乘。于中三句。前二教人令得涅槃。后一化人令出生死。前兩句中以斯妙法濟群生者用法教人。所謂以此大乘妙法濟度群生。一受不退常寂然者明受有益。一納在心名為一受。道行堅固稱曰不退。永證涅槃名常寂然。度老病死大醫王者嘆佛化人出生死也。教斷集因不受來苦。是故名為度老病死。亦教度生。偈迮不說。以老病死苦過粗重為是偏舉。佛能教人除斯苦患名大醫王。上來別嘆。當禮法海德無邊者總以結敬。佛具多法名為法海。化德廣多名德無邊。自下第三嘆佛心等。初先正嘆。孰聞以下結成可敬。前正嘆中先嘆如來不為緣動。于善已下讚歎如來於緣平等。此二之中各有法喻。前中初言譭譽不動法說以嘆。緣有違順毀違譽順。佛心平等不為其動。此言略少。若具論之緣有八種。利衰譭譽稱譏苦樂。是其八也。利衰二種約身以說。財榮潤己名之為利殺縛等事說以為衰。譭譽稱譏就口而辨。過惡罵辱名之為毀過善談贊目之為譽。當惡而道名之為譏當善而論謂之為稱。苦樂就心。此之八法在世同有。亦名八風。能動人心。如來於此悉皆不動。偈言要迮且舉譭譽。如須彌者喻顯不動。后中初言于善不善等以慈者法說以嘆。順己名善違己不善。佛皆慈之。心等如空喻說明等。上來別嘆下結可敬
【現代漢語翻譯】 現代漢語譯本 終。又回到前面闡明小乘佛法之後，進而闡明大乘佛法。其中包含三句話。前兩句教導人們證得涅槃（Nirvana，梵文，意為寂滅）。后一句教化人們脫離生死輪迴。前兩句中，『以斯妙法濟群生者』，是用佛法教導人們。意思是，用這大乘妙法濟度眾生。『一受不退常寂然者』，是說明接受佛法的好處。『一納在心』稱為『一受』。道業修行堅固稱為『不退』。永遠證得涅槃，名為『常寂然』。 『度老病死大醫王者』，是讚歎佛陀教化人們脫離生死輪迴。教導人們斷除產生集諦（Samudaya，梵文，意為苦因）的原因，不再承受未來的痛苦。因此稱為『度老病死』。也教導人們脫離生。偈語簡略，沒有詳細說明。因為衰老、疾病、死亡的痛苦過於明顯和沉重，所以這裡只偏重提到這些。佛陀能夠教導人們消除這些痛苦和災患，所以被稱為『大醫王』。以上是分別讚歎。 『當禮法海德無邊者』，總括以上內容，表達敬意。佛陀具備多種佛法，所以稱為『法海』。教化功德廣大眾多，稱為『德無邊』。下面第三部分是讚歎佛陀的心等等。首先是正面讚歎。『孰聞以下』總結成值得尊敬。前面正面讚歎中，首先讚歎如來不為外緣所動。『于善已下』讚歎如來對於外緣平等對待。這兩部分中，各有法說和比喻。前面部分，首先用『譭譽不動』的法說來讚歎。外緣有順境和逆境，誹謗是逆境，讚譽是順境。佛陀的心平等，不為這些所動。這裡說得比較簡略。如果詳細來說，外緣有八種：利、衰、毀、譽、稱、譏、苦、樂。這就是八種。 利和衰兩種是就身體來說的。財富和榮耀滋潤自身，稱為利；殺戮和束縛等事，稱為衰。毀和譽、稱和譏是就口頭言語來分辨的。說壞話和辱罵稱為毀，談論好事和讚揚稱為譽。當著壞人說好話稱為譏，當著好人說好話稱為稱。苦和樂是就內心感受來說的。這八種法在世間普遍存在，也稱為八風，能夠動搖人心。如來對於這些都毫不動搖。偈語因為篇幅所限，只舉了毀和譽。『如須彌者』，用比喻來顯示佛陀的堅定不動。 後面部分，首先用『于善不善等以慈者』的法說來讚歎。順從自己的心意稱為善，違背自己的心意稱為不善。佛陀都慈悲對待。『心等如空』，用比喻來說明佛陀的平等心。以上是分別讚歎，下面總結值得尊敬。
【English Translation】 English version End. Returning to the previous explanation of the Hinayana (Small Vehicle) Dharma, and then elucidating the Mahayana (Great Vehicle) Dharma. Within this, there are three sentences. The first two sentences teach people to attain Nirvana (Sanskrit, meaning extinction). The last sentence transforms people to escape the cycle of birth and death. In the first two sentences, 'Using this wonderful Dharma to save all beings' means using the Dharma to teach people. It means using this wonderful Mahayana Dharma to save all sentient beings. 'Once received, never retreating, always in tranquility' explains the benefits of receiving the Dharma. 'Once taken to heart' is called 'once received'. Firmly cultivating the path is called 'never retreating'. Eternally attaining Nirvana is called 'always in tranquility'. 'Delivering from old age, sickness, and death, the great physician king' praises the Buddha for transforming people to escape the cycle of birth and death. Teaching people to cut off the causes of Samudaya (Sanskrit, meaning the cause of suffering), no longer enduring future suffering. Therefore, it is called 'delivering from old age, sickness, and death'. It also teaches people to escape birth. The verse is brief and does not explain in detail. Because the suffering of old age, sickness, and death is too obvious and heavy, it is only emphasized here. The Buddha can teach people to eliminate these sufferings and calamities, so he is called the 'great physician king'. The above is separate praise. 'Should pay homage to the Dharma ocean with boundless virtue' summarizes the above content, expressing respect. The Buddha possesses many Dharmas, so he is called the 'Dharma ocean'. The merit of transformation is vast and numerous, called 'boundless virtue'. The third part below praises the Buddha's mind, etc. First, there is direct praise. 'Who hears below' summarizes into being worthy of respect. In the previous direct praise, first praise the Tathagata (another name of Buddha) for not being moved by external conditions. 'In good below' praises the Tathagata for treating external conditions equally. In these two parts, there are both Dharma explanations and metaphors. In the previous part, first use the Dharma explanation of 'not moving by defamation and praise' to praise. External conditions have favorable and unfavorable circumstances, defamation is an unfavorable circumstance, and praise is a favorable circumstance. The Buddha's mind is equal and not moved by these. It is said here more briefly. If explained in detail, there are eight kinds of external conditions: gain, loss, defamation, praise, commendation, ridicule, suffering, and joy. These are the eight kinds. Gain and loss are in terms of the body. Wealth and glory nourish oneself, called gain; killing and bondage, etc., are called loss. Defamation and praise, commendation and ridicule are distinguished in terms of oral language. Speaking ill and insulting is called defamation, talking about good things and praising is called praise. Speaking well of a bad person is called ridicule, speaking well of a good person is called commendation. Suffering and joy are in terms of inner feelings. These eight Dharmas are universally present in the world, also called the eight winds, which can shake people's hearts. The Tathagata is unmoved by these. Because of the limited length of the verse, only defamation and praise are mentioned. 'Like Mount Sumeru' uses a metaphor to show the Buddha's firmness and immovability. In the latter part, first use the Dharma explanation of 'being compassionate to good and bad, etc.' to praise. Following one's own mind is called good, and violating one's own mind is called bad. The Buddha treats them all with compassion. 'The mind is equal like the sky' uses a metaphor to illustrate the Buddha's equal mind. The above is separate praise, and the following summarizes being worthy of respect.
。孰謂誰也。誰聞如是人中之寶而不尊敬而不師永。次下四行是第四段重訟前事。今奉世尊此微蓋者訟已向前獻蓋事也。于中現我三千界者訟前遍覆三千世界廣長悉現。諸天龍神所居宮等訟前天宮龍神等宮悉現蓋中。悉現世間諸所有者訟前須彌鐵圍山等。十力哀現是化變者頌荷佛恩。佛具十力將德已呼名為十力。由十力尊哀愍我等現此化變。眾睹希有皆嘆佛者訟前大眾睹佛神力嘆未曾有。今稽首三千界尊者結己歸敬。自下第五乘嘆余德。行別十五相從為三。初有兩行嘆佛身業。中間六行嘆佛口業。后之七行嘆佛意業。就身業中大聖法王眾所歸者嘆佛人高。凈心[廿/視]佛靡不忻者嘆佛身妙。靡猶無也。以佛身妙凈心。[廿/視]者無不忻慶。除邪謗人。各見世尊在其前者嘆佛化巧。以化巧故有感斯現。佛已過去業得此妙身相。無心於彼此而能應一切。斯則神力不共法者結嘆顯勝。亦得名為結嘆顯異。他無此力故云不共。就嘆口中初有兩行。讚歎如來隨音異說。佛以一音演說法者發言不異。眾生隨類各得解者悟解不同。泛解有二。一約真說一。如來真實法螺聲相名為一音。眾生於中種種異解如一真身種種異見。如來真實常寂之聲名法螺音。恒有恒無名常寂聲。于凈耳者無時不聞名為恒有。有非新發。無凈耳者無時暫間
【現代漢語翻譯】 現代漢語譯本 『孰謂誰也，誰聞如是人中之寶而不尊敬而不師永。』是誰說的呢？誰聽聞了這樣人中之寶而不尊敬不傚法呢？接下來的四行是第四段，再次頌揚之前的事情。現在奉獻給世尊這小小的傘蓋，是頌揚之前獻傘蓋的事情。其中，『現我三千界者』，是頌揚之前傘蓋遍覆三千大千世界，廣闊而長遠，全部顯現。『諸天龍神所居宮等』，是頌揚之前天宮、龍神等宮殿全部在傘蓋中顯現。『悉現世間諸所有者』，是頌揚之前須彌山、鐵圍山等等都顯現出來。『十力哀現是化變者』，是頌揚感念佛恩。佛具有十種力量，將功德已經呼喚為十力。因為十力之尊哀憐我們，顯現這樣的化變。『眾睹希有皆嘆佛者』，是頌揚之前大眾看到佛的神力，讚歎前所未有。『今稽首三千界尊者』，是總結自己歸依敬禮。 從下面第五段開始，讚歎佛的其他功德。分為十五個方面，可以分為三部分。開始兩行讚歎佛的身業，中間六行讚歎佛的口業，後面的七行讚歎佛的意業。就身業中，『大聖法王眾所歸者』，是讚歎佛的人格高尚。『凈心[廿/視]佛靡不忻者』，是讚歎佛的身相美妙。『靡』，就是『無』的意思。因為佛的身相美妙，用清凈心看著佛的人沒有不歡喜慶幸的。『除邪謗人，各見世尊在其前者』，是讚歎佛的化現巧妙。因為化現巧妙的緣故，有感應就會顯現。佛已經過去所作的業，得到了這美妙的身相，心中沒有彼此的分別，卻能應一切。『斯則神力不共法者』，是總結讚歎，顯示殊勝。也可以稱為總結讚歎，顯示不同。因為其他人沒有這種力量，所以說『不共』。 就讚歎口業中，開始兩行，讚歎如來隨著聲音不同而說法。佛用一種聲音演說佛法，發言沒有不同。眾生隨著種類不同而各自理解，領悟理解也不同。泛泛地解釋有兩種。一種是就真理來說，如來真實的法螺聲音相，稱為一種聲音。眾生在其中有種種不同的理解，就像一個真實的身體有種種不同的看法。如來真實常寂的聲音，稱為法螺音。恒常存在又恒常空寂，稱為常寂聲。對於清凈耳朵的人來說，沒有聽不到的時候，稱為恒常存在。存在不是新產生的。沒有清凈耳朵的人，沒有一時一刻不間斷的。
【English Translation】 English version 『Who said this? Who, having heard of such a jewel among people, would not respect and emulate him?』 The following four lines are the fourth section, again praising the previous events. Now, offering this small canopy to the World Honored One is praising the previous offering of the canopy. Among them, 『Appearing my three thousand realms』 is praising that the canopy previously covered the three thousand great chiliocosms, vast and long, all appearing. 『The palaces where the devas and nagas dwell, etc.』 is praising that the deva palaces, naga palaces, etc., all appeared in the canopy. 『All that exists in the world appears』 is praising that Mount Sumeru, the Iron Ring Mountains, etc., all appeared. 『The Ten Powers compassionately manifest this transformation』 is praising gratitude for the Buddha's grace. The Buddha possesses ten powers, and the merits have already been called the Ten Powers. Because the Honored One with Ten Powers has compassion for us, he manifests this transformation. 『The assembly, seeing the rare event, all praised the Buddha』 is praising that the assembly previously saw the Buddha's divine power and praised it as unprecedented. 『Now, bowing to the Honored One of the three thousand realms』 is concluding one's own refuge and reverence. From the fifth section below, praise of the Buddha's other virtues begins. Divided into fifteen aspects, it can be divided into three parts. The first two lines praise the Buddha's bodily karma, the middle six lines praise the Buddha's verbal karma, and the last seven lines praise the Buddha's mental karma. Regarding bodily karma, 『The Great Sage, Dharma King, to whom all return』 praises the Buddha's noble personality. 『Those who [廿/視] the Buddha with pure minds, none are not joyful』 praises the Buddha's beautiful form. 『靡』 means 『none』. Because the Buddha's form is beautiful, those who look at the Buddha with pure minds are all joyful and happy. 『Removing those who are evil and slanderous, each sees the World Honored One in front of them』 praises the Buddha's skillful transformation. Because of the skillful transformation, if there is a response, it will appear. The karma that the Buddha has done in the past has obtained this wonderful form, without any distinction between self and other, yet able to respond to everything. 『This is the divine power, the unshared Dharma』 is a concluding praise, showing superiority. It can also be called a concluding praise, showing difference. Because others do not have this power, it is called 『unshared』. Regarding the praise of verbal karma, the first two lines praise the Tathagata speaking the Dharma according to different sounds. The Buddha uses one sound to expound the Dharma, and the speech is not different. Sentient beings understand differently according to their different kinds, and their understanding and comprehension are also different. There are two general explanations. One is in terms of truth, the Tathagata's true conch shell sound is called one sound. Sentient beings have various different understandings within it, just as one true body has various different views. The Tathagata's true, constant, and silent sound is called the conch shell sound. Constantly existing and constantly empty, it is called the constant and silent sound. For those with pure ears, there is no time when they do not hear it, which is called constant existence. Existence is not newly produced. For those without pure ears, there is no moment of interruption.
名為恒無。無非始然。二就應說一。于中有二。一約方言以說一音。如來或時作一胡音。眾生於中解種種語。余亦如是。二約法說一。如來或時說一佈施名為一音。眾生於中解種種法。余亦如是。今此所論就應辨一。等就應中此偈約就方言說一。一切眾生於中解種種語故云隨類各得解矣。皆謂世尊同其語者謂偏同己。斯則神力結嘆顯勝。次有兩行讚歎如來隨法異說。佛以一音演說法者發言不異。眾生各各隨所解者悟解不同。如來或時對一眾生說一種法名一音說。眾生於中解種種義名各各解。普得受行獲其利者起行異也。斯則神力結嘆顯勝。下有兩行讚歎如來隨心異說。佛以一音演說法者發言不殊。此亦是其隨法一矣。或有恐怖或歡喜等生心各異。趣說一法有人專謂說己罪過常墮惡道所以恐怖。有人專謂說己善業常生善處所以歡喜。有人專謂呵己過非所以厭離。有人專謂教己善義聞法生信所以斷疑。斯則神力結嘆顯勝。下嘆意中初四行偈嘆佛德備。后三行偈嘆佛解具。前四行中初兩行偈嘆佛智德。后兩行偈嘆佛斷德。此二之中各分自利利他之別。前智德中稽首十力大精進者嘆佛十力。力由勛成故嘆精進。已得無畏嘆四無畏。先成在己故云已得。住不共者嘆佛十八不共法也。此嘆自德。向前文中先舉其德后結稽首。今此文
【現代漢語翻譯】 現代漢語譯本：名為恒無（Heng Wu）。無非始然。二者就應該說一。其中有二：一是根據方言來說一音。如來有時發出一種胡音，眾生從中理解出種種語言。其他的也像這樣。二是根據佛法來說一。如來有時說一種佈施，稱作一音。眾生從中理解出種種佛法。其他的也像這樣。現在這裡所討論的，就應該辨明一。等等，在應中，這首偈頌是根據方言來說一。一切眾生從中理解出種種語言，所以說『隨類各得解』。都認為世尊說的是同他們的語言，這是指偏執地認為和自己相同。這用神力來總結，顯示殊勝。接下來有兩行讚歎如來隨佛法而異說。佛用一音演說佛法，發言沒有不同。眾生各自隨著所理解的，領悟理解不同。如來有時對一個眾生說一種法，稱作一音說。眾生從中理解出種種意義，稱作各自理解。普遍得到受持奉行，獲得利益，這是指起行不同。這用神力來總結，顯示殊勝。下面有兩行讚歎如來隨心而異說。佛用一音演說佛法，發言沒有差別。這也是隨佛法一的體現。或者有人恐怖，或者有人歡喜等等，產生的心各不相同。聽聞說一種法，有人專門認為說的是自己的罪過，常常墮入惡道，所以感到恐怖。有人專門認為說的是自己的善業，常常生於善處，所以感到歡喜。有人專門認為呵斥的是自己的過錯，所以厭惡遠離。有人專門認為教導的是自己的善義，聽聞佛法生起信心，所以斷除疑惑。這用神力來總結，顯示殊勝。下面讚歎意義，開始的四行偈頌讚嘆佛的功德完備。後面的三行偈頌讚嘆佛的理解具足。前面的四行中，開始的兩行偈頌讚嘆佛的智慧功德。後面的兩行偈頌讚嘆佛的斷除功德。這二者之中，各自區分自利利他的區別。前面的智慧功德中，『稽首十力大精進』，讚歎佛的十力（Dasabala）。力量由功勛成就，所以讚歎精進。『已得無畏』，讚歎四無畏（catu vaiśāradyāni）。先成就於自身，所以說『已得』。『住不共』，讚歎佛的十八不共法（aṣṭādaśa āveṇikadharma）。這是讚歎自身功德。在前面的文中，先舉出功德，然後總結稽首。現在這篇文
【English Translation】 English version: Named Heng Wu (constant non-being). Non-being is the beginning. The two should be spoken as one. Within it, there are two: one is speaking of one sound according to dialects. The Tathagata (如來, Thus Come One) sometimes makes a Hu (non-Chinese) sound, and sentient beings understand various languages from it. The rest are also like this. The second is speaking of one according to the Dharma (法, teachings). The Tathagata sometimes speaks of one giving, called one sound. Sentient beings understand various Dharmas from it. The rest are also like this. Now, what is being discussed here should clarify the one. And so on, in the response, this verse speaks of one according to dialects. All sentient beings understand various languages from it, so it is said 'each understands according to their kind'. All think that the World Honored One (世尊, Buddha) speaks the same language as them, which means they are attached to the idea that it is the same as their own. This concludes with divine power, showing superiority. Next, there are two lines praising the Tathagata's different teachings according to the Dharma. The Buddha (佛) uses one sound to expound the Dharma, and the speech is not different. Sentient beings each understand differently according to what they understand. The Tathagata sometimes speaks one Dharma to one sentient being, called speaking one sound. Sentient beings understand various meanings from it, called each understanding differently. Universally receiving and practicing, obtaining benefits, this refers to different practices. This concludes with divine power, showing superiority. Below are two lines praising the Tathagata's different teachings according to the mind. The Buddha uses one sound to expound the Dharma, and the speech is not different. This is also a manifestation of the one according to the Dharma. Some are terrified, some are joyful, and so on, and the minds that arise are different. Hearing one Dharma being spoken, some specifically think that it is speaking of their sins, and they often fall into evil paths, so they are terrified. Some specifically think that it is speaking of their good deeds, and they often are born in good realms, so they are joyful. Some specifically think that it is scolding their faults, so they are disgusted and leave. Some specifically think that it is teaching them good meanings, and hearing the Dharma, they generate faith, so they cut off doubts. This concludes with divine power, showing superiority. Below, praising the meaning, the first four lines of the verse praise the Buddha's virtues being complete. The last three lines of the verse praise the Buddha's understanding being complete. In the first four lines, the first two lines of the verse praise the Buddha's wisdom virtues. The last two lines of the verse praise the Buddha's virtues of cutting off. Among these two, each distinguishes between self-benefit and benefiting others. In the previous wisdom virtues, 'paying homage to the ten powers and great diligence', praises the Buddha's ten powers (Dasabala). Power is achieved through merit, so diligence is praised. 'Having already obtained fearlessness', praises the four fearlessnesses (catu vaiśāradyāni). First achieving it in oneself, so it is said 'already obtained'. 'Dwelling in the unshared', praises the Buddha's eighteen unshared Dharmas (aṣṭādaśa āveṇikadharma). This praises self-virtues. In the previous text, the virtues were first mentioned, and then homage was concluded. Now this text
中先彰稽首后出其德。文之左右。稽首一切大導師者嘆其利他。下斷德中先嘆自德。稽首能斷眾結縛者除其滅障。稽首已到于彼岸者明證滅果。涅槃彼岸。修證名利。亦可前言能斷結縛離生死因。能到彼岸出生死果。下嘆利他。能度世間謂能於此度眾生世間出生死因離生死道。能教眾生出生死果度生死因。得有餘滅離生死道得無餘滅。上明德備下明解具。悉知眾生來去相者明知人來。來是未來去是過去。以偈迮故不說現在。下明知法。善於諸法得解脫者總明知法。于諸法中心無偏著名得解脫。下別顯之。不著世間如蓮華者于有不染此明離愛。常善入于空寂行者于空能解此明離見。達諸法相無掛礙者于有能知此明離癡。稽首如空無所依者于空能證明離妄想。如空平等更無所依佛亦如是。證心平等無所取著故無所依。獻蓋至此望前為正。望后仍有起發之義。故亦名序。自下一段唯是正宗。因寶積請如來正顯凈土因果。于中有二。一從初乃至隨其心凈則佛土凈以為初段。爾時舍利永承佛威下為第二段。此兩段中總相粗分。初段偏明凈土之因。設使舉果對以顯因。後段偏明凈土之果。以實細論。初段因於寶積啟請具明凈土因之與果。後段因於舍利疑念拂疑顯凈以成前義。前中有四。一寶積等啟請為由。二如來讚歎敕聽許說。三
寶積等奉教聽受。四佛廣為說。初中寶積標列請人。說此偈已結前起后。白佛世尊啟告所請。皆已發心申己所愿。前睹如來合蓋現變顯不思議生心願求名為發心。諸人齊發故云皆發。發之已竟故云已發。阿耨菩提是外國語。此名無上正真正道。阿之言無。耨多言上。三名為正。藐之言真。三複名正。菩稱道。期求此道名為發心。菩提心義后當具論。何故道此。心為行本。明已有本唯須修行生后請也。愿聞得下正宣請辭。愿聞得佛國土清凈彰己所求。求聞常果。愿聞得佛求聞正果。愿聞土凈求聞依果。此求依果約正以辨。唯世尊說諸菩薩凈土行者請說土因。唯是敬辭亦是專義。專求如來說凈土行故言唯愿。前就果德彰己愿聞略不請說。此就因行唯明請說不彰愿聞。言之隱顯道理齊通。自下第二如來嘆問敕聽許說。先嘆次敕后許宣說。嘆中善哉是總嘆也。善猶好也。所請事善。哉是助辭。乃能為諸菩薩問等出其善事。乃者是其希越之辭。無量眾生皆不能問至汝方堪故曰乃能。前兩句中據后以嘆。是故偏言為諸菩薩問凈土行。若就前句應言乃能愿聞得佛國土清凈。略不云耳。諦聽善思敕誡辭也。諦謂審諦善謂委善。諦聽得聞善思得義故並敕之。念能堅持文義不告故復教念。為汝許說。於是寶積及五百等是第三段奉教聽受。自
【現代漢語翻譯】 現代漢語譯本：寶積（Ratnakara）等領受教誨，恭敬聽受。四佛（the four Buddhas）為他們廣泛地宣說。起初，寶積標明並列出請法之人。說完偈頌后，總結前意，開啟後文，稟白佛世尊，陳述所請之事。他們都已發心，表達了自己的願望。先前見到如來合蓋顯現的變異，彰顯了不可思議，生起了希求之心，這被稱為發心。眾人一同發起，所以說『皆發』。發起已經完畢，所以說『已發』。阿耨菩提（Anuttara-samyak-sambodhi）是外國語，這裡的意思是無上正真正道。『阿』的意思是『無』，『耨多』的意思是『上』，『三』的意思是『正』，『藐』的意思是『真』，『三』又表示『正』，『菩提』稱作『道』。期望求得此道，稱為發心。菩提心的意義將在後面詳細論述。為什麼要說這些呢？因為心是行為的根本。表明已經有了根本，只需要修行，所以才有了後面的請求。『愿聞得』以下，正式宣說請求之辭。『愿聞得佛國土清凈』，彰顯自己所求。求聞常果（the constant fruit）。『愿聞得佛』，求聞正果（the right fruit）。『愿聞土凈』，求聞依果（the dependent fruit）。這裡所求的依果是根據正果來辨別的。只有世尊才能宣說諸菩薩凈土之行，行者請求宣說凈土之因。『唯』是敬辭，也是專一的意思。專一地請求如來說凈土之行，所以說『唯愿』。前面就果德彰顯自己愿聞，略去了『請說』。這裡就因行，只說明『請說』，沒有彰顯『愿聞』。言語的隱顯，道理是相通的。從下面開始是第二部分，如來讚歎、詢問、敕令聽受、允許宣說。先讚歎，再敕令，后允許宣說。讚歎之中，『善哉』是總的讚歎。『善』是『好』的意思，所請之事很好。『哉』是助詞。『乃能為諸菩薩問』等，突出其善事。『乃』是稀有超越之辭，無量眾生都不能問，只有你們才能，所以說『乃能』。前兩句中，根據後文來讚歎，所以偏重說『為諸菩薩問凈土行』。如果就前句來說，應該說『乃能愿聞得佛國土清凈』，這裡省略了。『諦聽善思』是敕誡之辭。『諦』是審諦，『善』是委善。諦聽才能聽聞，善思才能理解意義，所以一併敕令。『念』能堅持文義，沒有告知，所以又教導『念』。『為汝許說』。於是寶積及五百等是第三段，領受教誨，恭敬聽受。
【English Translation】 English version: Ratnakara (寶積) and others received the teachings and listened respectfully. The four Buddhas (四佛) extensively expounded for them. Initially, Ratnakara identified and listed those requesting the Dharma. After reciting the verses, he summarized the previous meaning and initiated the following discourse, reporting to the Buddha, the World Honored One, and stating the matters requested. They had all generated the aspiration (發心), expressing their wishes. Previously, seeing the transformations manifested by the Tathagata with the combined cover, revealing the inconceivable, they gave rise to a mind of seeking, which is called generating the aspiration. Because everyone generated it together, it is said 'all generated' (皆發). Because the generation was completed, it is said 'already generated' (已發). Anuttara-samyak-sambodhi (阿耨菩提) is a foreign term, meaning unsurpassed, right, and true path. 'A' (阿) means 'no' or 'un-', 'nuttara' (耨多) means 'supreme', 'sam' (三) means 'right', 'yak' (藐) means 'true', 'sam' (三) again means 'right', and 'bodhi' (菩提) is called 'path'. Aspiring to seek this path is called generating the aspiration. The meaning of Bodhicitta (菩提心) will be discussed in detail later. Why is this mentioned? Because the mind is the root of action. It indicates that there is already a root, and only cultivation is needed, hence the subsequent request. 'Wishing to hear' (愿聞得) below formally declares the words of request. 'Wishing to hear of the Buddha's pure land' (愿聞得佛國土清凈) highlights what they seek. Seeking to hear the constant fruit (常果). 'Wishing to hear of the Buddha' (愿聞得佛), seeking to hear the right fruit (正果). 'Wishing to hear of the purity of the land' (愿聞土凈), seeking to hear the dependent fruit (依果). The dependent fruit sought here is distinguished based on the right fruit. Only the World Honored One can expound the practices of the pure lands of the Bodhisattvas, and the practitioners request the exposition of the causes of the pure lands. 'Only' (唯) is a respectful term, and also means focused. They are focused on requesting the Tathagata to speak of the practices of the pure lands, so it is said 'only wish' (唯愿). Previously, regarding the virtues of the fruit, they highlighted their wish to hear, omitting 'please explain' (請說). Here, regarding the causes of practice, they only state 'please explain', without highlighting 'wish to hear' (愿聞). The implicit and explicit expressions of the words are consistent in principle. From below is the second part, the Tathagata's praise, inquiry, command to listen, and permission to expound. First praise, then command, then permit the exposition. Within the praise, 'Excellent!' (善哉) is a general praise. 'Excellent' (善) means 'good', the matter requested is good. 'Zai' (哉) is an auxiliary word. 'Able to ask for the Bodhisattvas' (乃能為諸菩薩問), etc., highlights its goodness. 'Nai' (乃) is a term of rare transcendence, countless beings cannot ask, only you are capable, so it is said 'able to' (乃能). In the first two sentences, the praise is based on the latter part, so it emphasizes 'asking for the Bodhisattvas about the practices of the pure lands' (為諸菩薩問凈土行). If based on the former sentence, it should say 'able to wish to hear of the Buddha's pure land' (乃能愿聞得佛國土清凈), which is omitted here. 'Listen attentively and contemplate well' (諦聽善思) are words of command and admonition. 'Listen attentively' (諦聽) means to listen carefully, 'contemplate well' (善思) means to contemplate thoroughly. Listening attentively allows one to hear, and contemplating well allows one to understand the meaning, so they are commanded together. 'Mindfulness' (念) can maintain the meaning of the text, which was not stated, so they are also taught 'mindfulness' (念). 'For you, I permit the exposition' (為汝許說). Thereupon, Ratnakara and the five hundred others are the third section, receiving the teachings and listening respectfully.
下第四佛為廣說。于中應先解凈土義然後釋文。義如別章。文中有二。一約大悲隨有之行宣說眾生以為佛土。二真心下約就出世。順菩提行說直心等而為佛土。前中有三。一總說眾生以為佛土。二所以上釋前眾生為佛土義。取土為生故名眾生以為佛土。三所以下轉釋為生取佛土義。初中眾生之類是佛土者緣中說土。土因悲得悲由生起。以有眾生菩薩起悲。悲故得土故名眾生。為佛土耳。無限大悲等眾生界情無分限故名一切眾生之類悉為佛土。第二釋中所以者何問前起后。土是己報。所以乃說他眾生類為我佛土。下對釋之。釋意如前。菩薩取土原為眾生。得土由生故名眾生而為佛土。文中四句。前二為于地前眾生。后二為于地上眾生。前兩句中化始調終。化者化于種性已前令生信解。調者種性已上令起行修。亦可化者化令生善。善心先無今忽令有故名為化。言調伏者調令離過。離過順法故名調伏。隨所化生而取佛土者為依凈土化人生善故耶取佛土。如彌陀界一生其中永善不退。為調眾生而取土者為依凈土調人離惡故取佛土。如彌陀界一生其中永離諸過。后兩句中入佛慧者趣入佛果。起菩薩根修起因行。亦可入慧是慧莊嚴。起菩薩根是福莊嚴。文中初言應以何國入佛慧者隨物所宜故言應以。為依凈土攝諸菩薩修慧莊嚴故取
【現代漢語翻譯】 現代漢語譯本 第四位佛陀將對此進行廣泛的闡述。其中，應首先解釋凈土（Pure Land）的含義，然後再解釋經文。凈土的含義如同其他章節所述。經文中有兩層含義。第一層是依據大悲心（Great Compassion）隨順眾生的行為，宣說眾生即是佛土（Buddha-land）。第二層從『真心』開始，是依據出世間的、順應菩提（Bodhi）之道的行為，宣說直心（Upright Mind）等即是佛土。在前一層含義中，包含三個方面。一是總說眾生即是佛土。二是『所以上』解釋前面所說的眾生即是佛土的含義。因為菩薩爲了度化眾生而取土，所以說眾生即是佛土。三是『所以下』反過來解釋爲了度化眾生而取佛土的含義。首先，眾生之類是佛土，這是從因緣（Cause and Condition）的角度來說的。佛土因大悲心而產生，大悲心由眾生而生起。因為有眾生，菩薩才會生起大悲心。因為有大悲心，才能得到佛土，所以說眾生就是佛土。無限的大悲心等同於眾生界，情沒有分界和限制，所以說一切眾生之類都是佛土。第二，解釋『所以者何』，這是用提問來引出後面的解釋。佛土是菩薩自己的果報，為什麼要說其他眾生之類是我的佛土呢？下面是對這個問題的解釋。解釋的含義如前所述，菩薩取土原本是爲了眾生，得到佛土也是因為眾生，所以說眾生就是佛土。經文中有四句話，前兩句是針對證地（Stages of Bodhisattva Development）之前的眾生，后兩句是針對證地之上的眾生。前兩句中，『化』是開始，『調』是終結。『化』是針對尚未生起善根的眾生，使他們生起信心和理解。『調』是針對已經生起善根的眾生，使他們開始修行。也可以說，『化』是使眾生生起善心。善心原本沒有，現在忽然使它產生，所以稱為『化』。『調伏』是調整使之遠離過失。遠離過失，順應佛法，所以稱為『調伏』。『隨所化生而取佛土者』，是爲了依靠凈土來教化眾生，使他們生起善心，所以才取佛土。例如阿彌陀佛（Amitabha）的極樂世界（Sukhavati），一旦往生到那裡，就永遠保持善良而不退轉。『為調眾生而取土者』，是爲了依靠凈土來調整眾生，使他們遠離惡行，所以才取佛土。例如阿彌陀佛的極樂世界，一旦往生到那裡，就永遠遠離各種過失。后兩句中，『入佛慧者』是趣入佛果（Buddhahood）。『起菩薩根』是修起因行（Causal Practices）。也可以說，『入慧』是慧莊嚴（Wisdom Adornment），『起菩薩根』是福莊嚴（Merit Adornment）。經文中，一開始說『應以何國入佛慧者』，是因為要隨順眾生的根器，所以說『應以』。爲了依靠凈土來攝受各位菩薩，修習慧莊嚴，所以才取佛土。
【English Translation】 English version The fourth Buddha will explain this extensively. Among these, the meaning of Pure Land (淨土) should be explained first, and then the text. The meaning is as in other chapters. There are two meanings in the text. The first is based on the Great Compassion (大悲心) following the actions of sentient beings, proclaiming that sentient beings are the Buddha-land (佛土). The second, starting from 'True Mind' (真心), is based on the transcendent, following the path of Bodhi (菩提), proclaiming that Upright Mind (直心) and so on are the Buddha-land. In the first meaning, there are three aspects. First, it generally says that sentient beings are the Buddha-land. Second, '所以上' explains the meaning of the aforementioned sentient beings being the Buddha-land. Because Bodhisattvas take the land to transform sentient beings, it is said that sentient beings are the Buddha-land. Third, '所以下' conversely explains the meaning of taking the Buddha-land to transform sentient beings. First, the category of sentient beings is the Buddha-land, which is said from the perspective of cause and condition (因緣). The Buddha-land arises from Great Compassion, and Great Compassion arises from sentient beings. Because there are sentient beings, Bodhisattvas arise with Great Compassion. Because there is Great Compassion, one can obtain the Buddha-land, so it is said that sentient beings are the Buddha-land. Limitless Great Compassion is equal to the realm of sentient beings, and emotions have no boundaries or limitations, so it is said that all categories of sentient beings are the Buddha-land. Second, explaining '所以者何' uses a question to introduce the following explanation. The Buddha-land is the Bodhisattva's own karmic reward, so why say that other categories of sentient beings are my Buddha-land? The following is an explanation of this question. The meaning of the explanation is as mentioned before. Bodhisattvas originally took the land for the sake of sentient beings, and obtaining the Buddha-land is also because of sentient beings, so it is said that sentient beings are the Buddha-land. There are four sentences in the text. The first two sentences are for sentient beings before the stages of Bodhisattva development (證地), and the last two sentences are for sentient beings above the stages of Bodhisattva development. In the first two sentences, '化' (transformation) is the beginning, and '調' (taming) is the end. '化' is for sentient beings who have not yet developed good roots, causing them to generate faith and understanding. '調' is for sentient beings who have already developed good roots, causing them to begin cultivation. It can also be said that '化' is to cause sentient beings to generate good thoughts. Good thoughts originally did not exist, but now suddenly cause them to arise, so it is called '化'. '調伏' (taming and subduing) is adjusting to make them stay away from faults. Staying away from faults and following the Dharma, so it is called '調伏'. '隨所化生而取佛土者' (taking the Buddha-land according to where the transformed beings are), is to rely on the Pure Land to teach sentient beings, causing them to generate good thoughts, so they take the Buddha-land. For example, in Amitabha's (阿彌陀佛) Sukhavati (極樂世界), once reborn there, one will forever remain good and not regress. '為調眾生而取土者' (taking the land to tame sentient beings), is to rely on the Pure Land to adjust sentient beings, causing them to stay away from evil deeds, so they take the Buddha-land. For example, in Amitabha's Sukhavati, once reborn there, one will forever stay away from all faults. In the last two sentences, '入佛慧者' (entering the Buddha's wisdom) is approaching Buddhahood (佛果). '起菩薩根' (arising the Bodhisattva roots) is cultivating causal practices (因行). It can also be said that '入慧' (entering wisdom) is Wisdom Adornment (慧莊嚴), and '起菩薩根' (arising the Bodhisattva roots) is Merit Adornment (福莊嚴). In the text, it initially says '應以何國入佛慧者' (in what country should one enter the Buddha's wisdom), because it is necessary to follow the capacities of sentient beings, so it says '應以' (should). In order to rely on the Pure Land to gather all Bodhisattvas and cultivate Wisdom Adornment, they take the Buddha-land.
佛土。初地已上皆入三世諸佛智地。為教眾生入是智地故取佛土。應以何國起菩薩根而取土者應以如前。為依凈土攝諸菩薩修福莊嚴故取佛土。菩薩所行能為佛本。就人以彰名菩薩根。亦可菩薩行中根起初為后本名菩薩根。但諸眾生藉處不同起前道各異。是故並言應以何國。菩薩為之取種種土。問曰所取為真為應。體即是真用相是應。應必依真故為現應而取真土。自下第三轉釋為生取佛土義。先問后解。所以問也。問有兩意。一問菩薩得土自安。所以偏言為生者何。二問觀空破相之慧能治染過可得凈土。為生是其取有之心。所以能得凈土者何。不對釋之兩意別解。菩薩取國皆為饒益諸眾生故解初意也。得雖自安取土之意原為眾生。故說為生而取土耳。譬如人下釋后意也。釋意如何。凈土是其功德之果唯空不成。故為眾生能得凈土。先喻后合。如人慾于空地造立宮室隨意無礙順舉其得。人喻菩薩。修起凈土名造宮室。依空修慧依有起悲名為空地。用此求土得土不難名為無礙。若依虛空終不能成舉告顯德。舍有純空無得土義故能不成。下合顯法。先合前得菩薩合人。辨法同喻故曰如是。為成眾生合於地也。空略不合。愿取佛國合造宮室。隨意無礙略而不合。愿取佛國非於空者合後告也。純空不成故言非矣。自上第二明其出
世順菩提行為凈土因。于中有二。一明行體。二如是寶積隨其直心則能發下明其行修次第成義。就前段中有十七句。一一句中皆先舉因對上請中愿說菩薩凈土之行。后舉其果對上請中愿聞得佛國土清凈。文中皆言菩薩成佛。對前請中愿聞得佛。不諂眾生來生其國等對前愿聞國土清凈。此義須知。文中有二。一修善法起凈土行。二說除難下明離惡法舍穢土行。前修善中三句分別。一約因。相從為三。一起行心。二佈施下明所起行。三迴向下明轉行心。二就果分別。泛論土果有三莊嚴。一事莊嚴謂眾寶等。二法莊嚴風鈴樹等皆宣法音。三人莊嚴勝善眾生居住其中。今此文中從初乃至三十七品是凈土來明人莊嚴。皆說善人來生其國。迴向一句明事莊嚴及法莊嚴。故下文言得一切具足功德國土。理實齊通語之隱顯。三隨文釋。就因三中先解初段起行之心。心別有三。一是直心。二是深心。三大乘心。此大乘心下先嚴中名菩提心。下先嚴中更有一種名發行心。此中略無。起行之意名發行心。初言直心是凈土者對果辨因。對前唯愿說凈土行。凈妙之果虛心不得故須宣說直心為因。直心有二如涅槃。一自行直起行不虛。二化他行直利物不曲。此能得凈土之果。世尊因中而與果名故說直心以為凈土。其猶世人說食為命。余行皆爾。菩薩
【現代漢語翻譯】 現代漢語譯本 世順菩提行為凈土（Buddhakṣetra）之因。於此中有二：一、闡明行體；二、如是寶積（Ratnakuta），隨其直心，則能發起下文，闡明其行修次第成就之義。就前段中有十七句，每一句中皆先舉因，對應上文請問中的『愿說菩薩凈土之行』，后舉其果，對應上文請問中的『愿聞得佛國土清凈』。文中皆言菩薩成佛，對應前文請問中的『愿聞得佛』；『不諂眾生來生其國』等，對應前文『愿聞國土清凈』。此義需要知曉。文中又有二：一、修善法，起凈土行；二、說除難下，闡明離惡法，舍穢土行。前修善中，三句分別：一、約因相從為三：一起行心；二、佈施下，闡明所起之行；三、迴向下，闡明轉行之心。二、就果分別，泛論土果有三種莊嚴：一、事莊嚴，謂眾寶等；二、法莊嚴，風鈴樹等皆宣法音；三、人莊嚴，勝善眾生居住其中。今此文中，從初乃至三十七品，是凈土來闡明人莊嚴，皆說善人來生其國。迴向一句，闡明事莊嚴及法莊嚴。故下文言『得一切具足功德國土』，理實齊通，語之隱顯。三、隨文解釋。就因三中，先解初段起行之心。心別有三：一是直心；二是深心；三大乘心。此大乘心下，先嚴中名菩提心（Bodhi-citta）。下先嚴中，更有一種名發行心。此中略無。起行之意名發行心。初言『直心是凈土』者，對果辨因。對前『唯愿說凈土行』，凈妙之果虛心不得，故須宣說直心為因。直心有二，如涅槃（Nirvana）：一、自行直，起行不虛；二、化他行直，利物不曲。此能得凈土之果。世尊因中而與果名，故說直心以為凈土，其猶世人說食為命。余行皆爾。菩薩
【English Translation】 English version The pure Bodhi conduct is the cause of pure land (Buddhakṣetra). Within this, there are two aspects: first, clarifying the essence of the conduct; second, like Ratnakuta, according to one's straightforward mind, one can initiate the following text, clarifying the meaning of the sequential accomplishment of the practice. In the preceding section, there are seventeen sentences, each of which first presents the cause, corresponding to the request in the previous question, 'May you explain the conduct of a Bodhisattva's pure land,' and then presents the result, corresponding to the request in the previous question, 'May we hear about the purity of the Buddha's land.' The text mentions Bodhisattvas becoming Buddhas, corresponding to the previous request, 'May we hear about becoming Buddhas'; 'Not flattering sentient beings, being born in that land,' etc., corresponding to the previous 'May we hear about the purity of the land.' This meaning needs to be understood. Within the text, there are also two aspects: first, cultivating good deeds, initiating pure land conduct; second, explaining the removal of difficulties below, clarifying the abandonment of evil deeds, relinquishing impure lands. In the former cultivation of good deeds, the three sentences are distinguished: first, according to the cause, following each other in three aspects: initiating the mind of practice; second, 'Giving,' below, clarifying the conduct initiated; third, 'Returning,' below, clarifying the mind of transforming conduct. Second, distinguishing according to the result, generally discussing the result of the land, there are three kinds of adornments: first, material adornment, referring to various treasures, etc.; second, Dharma adornment, wind chimes, trees, etc., all proclaiming the Dharma sound; third, human adornment, virtuous and excellent beings residing within. Now, in this text, from the beginning to the thirty-seventh chapter, the pure land is used to clarify human adornment, all saying that virtuous people are born in that land. The sentence of 'Returning' clarifies material adornment and Dharma adornment. Therefore, the following text says, 'Obtaining a land of fully complete merit and virtue,' the principle is truly universally connected, whether the language is explicit or implicit. Third, explaining according to the text. Among the three aspects of the cause, first explaining the initial section of initiating the mind of practice. The mind is distinguished into three: first, the straightforward mind; second, the profound mind; third, the great vehicle mind. Below this great vehicle mind, the first solemnity is named Bodhi-citta. Below the first solemnity, there is another kind named the mind of initiation. This is slightly absent here. The intention of initiating practice is named the mind of initiation. The initial statement 'The straightforward mind is the pure land' distinguishes the cause based on the result. Corresponding to the previous 'May you only explain the pure land conduct,' the pure and wonderful result cannot be obtained with a false mind, therefore it is necessary to proclaim the straightforward mind as the cause. There are two kinds of straightforward mind, like Nirvana: first, self-practice is straightforward, initiating practice is not false; second, transforming others' practice is straightforward, benefiting beings is not crooked. This can obtain the result of the pure land. The World Honored One names the cause and the result, therefore it is said that the straightforward mind is the pure land, just as people say that food is life. The remaining practices are all like this. Bodhisattva
成佛不諂眾生來生其國明因得果。亦得名為舉果顯因。此即對上愿聞得佛國土清凈。菩薩成佛是得佛也。不諂眾生來生是土凈也。不諂由是直心利稱。菩薩自直安能使他直心眾生來生其國。解有四義。一以直心凈業之力自然還感彼不諂眾生來生其國。如屠殺人自然還感彼屠殺眾生來生家。二由自直心令他直心眾生樂見愛好親近。故令不諂眾生來生。三自直教他所教眾生還來歸從。故令不諂眾生來生其國。四由直心得好凈土。以土好故物皆樂住。故令不諂眾生來生。余行悉爾。第二深心對果辨因。信樂愍至名曰深心。故地論言其深心者謂信樂等。菩薩成等明因得果。言具功德眾生生者深心是其諸行之因能生諸德。以是力故還令具德眾生來生。言大乘心是凈土者對果辨因。此乃名其求佛之心為大乘心。行能運通目之為乘。乘中莫加謂之為大。又佛菩薩名為大。大今所乘名為大乘。求此之意名大乘心。有經亦言菩提心是皆得無傷由是得土故名凈土。得果可知。上來明其起行之心。下次明其心所起行。于中有二。一明行體。二三十七下行熟成道。前行體中六度自利。四無量下明其利他。就自利中佈施舉因。菩薩成下明因得果。一切能捨猶是佈施。由自施故感彼眾生來生其國。持戒舉因。菩薩成下明因得果。言十善道滿愿眾生來
【現代漢語翻譯】 現代漢語譯本 成就佛果而不諂媚眾生，來生到他的國土，這是明白原因才能得到結果。也可以稱之為『舉果顯因』，即舉出結果來彰顯原因。這是針對上面所說的希望聽到得到清凈佛國土。菩薩成就佛果就是『得佛』。不諂媚眾生而能來生到這個國土，就是國土清凈。不諂媚是因為有正直的心，這有利於稱揚。菩薩自己心懷正直，怎麼能使其他心懷不正直的眾生來生到他的國土呢？這裡有四種解釋：第一，憑藉正直的心和清凈的業力，自然感得那些不諂媚的眾生來生到他的國土。就像屠殺之人，自然感得那些被屠殺的眾生來生到他的家中。第二，因為自己心懷正直，使得其他心懷正直的眾生樂於見到、愛好和親近，所以使得不諂媚的眾生來生。第三，自己行為正直並教導他人，所教導的眾生還會來歸順，所以使得不諂媚的眾生來生到他的國土。第四，因為正直的心而得到好的清凈國土，因為國土美好，萬物都樂於居住，所以使得不諂媚的眾生來生。其他的修行也是如此。第二，以深心對照結果來辨別原因。信樂和慈悲憐憫被稱為『深心』。所以《地論》說，所謂的深心，就是指信樂等等。菩薩成就等等，這是明白原因才能得到結果。說到具有功德的眾生來生，深心是各種行為的原因，能夠產生各種功德。憑藉這種力量，還能使具有功德的眾生來生。說到大乘心就是清凈國土，這是以結果來辨別原因。這是稱呼追求佛果的心為大乘心。行為能夠運載通達，稱之為『乘』。乘中沒有比它更大的，稱之為『大』。又佛和菩薩被稱為『大』，『大』現在所乘坐的，稱為『大乘』。追求這種意願，稱為大乘心。有經典也說，菩提心是（一切的根本），都不會受到損害，因此能夠得到國土，所以稱為清凈國土。得到結果是可以知道的。上面說明了發起修行的心，下面說明心所發起的行為。其中有兩點：一是說明行為的本體，二是三十七（道品）以下說明修行成熟而證得道果。前面的行為本體中，六度是自利，四無量（心）以下說明利他。就自利而言，佈施是舉出原因。菩薩成就等等，這是明白原因才能得到結果。一切都能捨棄，仍然是佈施。因為自己佈施，所以感得那些眾生來生到他的國土。持戒是舉出原因。菩薩成就等等，這是明白原因才能得到結果。說到十善道圓滿願望的眾生來（生其國）
【English Translation】 English version Achieving Buddhahood without flattering sentient beings, and being reborn in his land, this is understanding that results are obtained through causes. It can also be called 'revealing the cause through the result,' which means using the result to manifest the cause. This is in response to the earlier desire to hear about obtaining a pure Buddha land. A Bodhisattva achieving Buddhahood is 'obtaining Buddhahood.' Not flattering sentient beings and being reborn in this land is the purity of the land. Not flattering is due to having an upright mind, which is beneficial for praise. If a Bodhisattva has an upright mind, how can he cause other sentient beings with dishonest minds to be reborn in his land? There are four explanations here: First, through the power of an upright mind and pure karma, one naturally attracts those non-flattering sentient beings to be reborn in his land. Just like a butcher naturally attracts those slaughtered beings to be reborn in his home. Second, because one has an upright mind, it makes other sentient beings with upright minds happy to see, love, and be close to him, thus causing non-flattering sentient beings to be reborn. Third, one's own upright conduct and teaching of others will cause the taught beings to return and follow, thus causing non-flattering sentient beings to be reborn in his land. Fourth, because of an upright mind, one obtains a good pure land. Because the land is beautiful, all things are happy to reside there, thus causing non-flattering sentient beings to be reborn. Other practices are similar. Second, using a profound mind to compare the result and distinguish the cause. Faith, joy, and compassion are called 'profound mind.' Therefore, the Dìlùn (Treatise on the Stages of the Earth) says that the so-called profound mind refers to faith, joy, and so on. A Bodhisattva achieving, etc., this is understanding that results are obtained through causes. Speaking of sentient beings with merits being reborn, the profound mind is the cause of various practices and can produce various merits. With this power, it can also cause sentient beings with merits to be reborn. Speaking of the Mahayana (Great Vehicle) mind being the pure land, this is distinguishing the cause through the result. This is calling the mind that seeks Buddhahood the Mahayana mind. Actions that can transport and reach are called 'vehicle.' There is nothing greater than the vehicle, so it is called 'great.' Also, Buddhas and Bodhisattvas are called 'great,' and what the 'great' now rides is called the 'Great Vehicle.' Seeking this intention is called the Mahayana mind. Some sutras also say that the Bodhi (Enlightenment) mind is (the root of everything), and will not be harmed, therefore one can obtain the land, so it is called the pure land. Obtaining the result is knowable. The above explains the mind that initiates practice, and the following explains the actions initiated by the mind. There are two points: one is to explain the essence of the actions, and the second is to explain the maturation of practice and the attainment of the path from the thirty-seven (Factors of Enlightenment) onwards. In the preceding essence of actions, the Six Perfections are for self-benefit, and the Four Immeasurables (Minds) and below explain benefiting others. In terms of self-benefit, giving is cited as the cause. A Bodhisattva achieving, etc., this is understanding that results are obtained through causes. Being able to give up everything is still giving. Because one gives, one attracts those sentient beings to be reborn in his land. Upholding precepts is cited as the cause. A Bodhisattva achieving, etc., this is understanding that results are obtained through causes. Speaking of sentient beings who fulfill the wishes of the Ten Virtuous Paths coming (to be reborn in his land).
生國者十善是戒。行十善道戒行是也。言滿愿者戒心極也。以自持戒故令十善滿愿眾生來生其國。忍辱舉因下明得果。經文不同。又經直言三十二相莊嚴眾生來生其國此直舉果。是義云何。修忍離瞋得端正報菩薩自修忍辱也。行得相好未來還有修行忍辱得相眾生來生其國。有經說言三十二相柔和眾生來生其國。此通因說。柔和是忍辱之別稱。菩薩自修忍辱柔和得相好果。未來還有如是眾生來生其國。三十二相如涅槃說。地持亦有。諸行皆得且就忍論。精進舉因。菩薩成下明因得果。勤修一切猶是精進。禪定舉因。菩薩成下明因得果。攝心不亂猶是禪定。智慧舉因。菩薩成下明因得果。正定眾生來生國者種性已上名正定聚。慧行成者住正定眾。住正定者由慧行成就。由自修慧正定不退還令如是眾生來生。下利他中初四無量明利他心。第二四攝明利他行。第三方便明利他智。利他心中四無量心是菩薩土對果辨因。慈悲喜捨是四無量義如后釋。菩薩成下明因得果。愛憐名慈惻愴曰悲。慶悅名喜已懷稱舍。心無存著故曰亡懷。利他行中四攝舉因。佈施愛語利益同事是其四也。義如別彰。此應具論。今且釋名。佈施如上。因其佈施錄物從道名佈施攝。此與檀度有何差別。同體義分。直爾與財名為檀度。因其與財錄人從道名佈施攝
【現代漢語翻譯】 現代漢語譯本： 『生國者十善是戒』，是指奉行十善就是持戒。『行十善道戒行是也』，是指實踐十善道的行為就是戒行。『言滿愿者戒心極也』，是指持戒的心達到極致。因為自己持戒的緣故，使得修十善滿愿的眾生來生到他的國度。 『忍辱舉因下明得果』，是指忍辱是因，下面說明得到的結果。經文有所不同，有的經文直接說『三十二相莊嚴眾生來生其國』，這是直接說結果。這是什麼意思呢？修忍辱，遠離嗔恨，得到端正的果報，菩薩自己修行忍辱。因為修行得到相好，未來還有修行忍辱得到相好的眾生來生到他的國度。有的經文說『三十二相柔和眾生來生其國』，這是從因上來說。柔和是忍辱的另一種說法。菩薩自己修忍辱柔和，得到相好的果報，未來還有這樣的眾生來生到他的國度。關於三十二相，如《涅槃經》所說，《地持經》中也有。各種修行都能得到，這裡只就忍辱來討論。 『精進舉因』，菩薩成就等以下說明因和果。勤奮修行一切善法仍然是精進。『禪定舉因』，菩薩成就等以下說明因和果。攝持心念不散亂仍然是禪定。『智慧舉因』，菩薩成就等以下說明因和果。『正定眾生來生國者』，種性以上的稱為正定聚。『慧行成者住正定眾』，智慧修行成就的人安住于正定。安住于正定的人，是因為智慧修行成就。因為自己修習智慧，正定不退轉，還令這樣的眾生來生。 下面在利他中，首先用四無量心說明利他心，第二用四攝法說明利他行，第三用方便說明利他智慧。利他心中，四無量心是菩薩凈土，對照果來說明因。慈、悲、喜、舍是四無量心的含義，如後面解釋。菩薩成就等以下說明因和果。愛憐叫做慈，惻隱叫做悲，慶賀喜悅叫做喜，已經懷有（慈悲喜）就稱為舍。心中沒有執著，所以叫做亡懷。 利他行中，四攝法是舉因。佈施、愛語、利益、同事是四攝法。意義如其他地方所闡述。這裡應該詳細論述，現在只解釋名稱。佈施如上面所說。因為佈施，收錄眾生從於正道，叫做佈施攝。這與檀度有什麼差別？是同體而意義有分別。直接給予財物叫做檀度，因為給予財物，收錄眾生從於正道，叫做佈施攝。
【English Translation】 English version: 『生國者十善是戒 (Shēng Guó Zhě Shí Shàn Shì Jiè) (Those who are born in the country, the ten virtues are precepts)』 means that practicing the ten virtues is upholding the precepts. 『行十善道戒行是也 (Xíng Shí Shàn Dào Jiè Xíng Shì Yě) (Practicing the ten virtuous paths is also the practice of precepts)』 means that the act of practicing the ten virtuous paths is the practice of precepts. 『言滿愿者戒心極也 (Yán Mǎn Yuàn Zhě Jiè Xīn Jí Yě) (Those who fulfill their vows, their minds of precepts are extreme)』 means that the mind of upholding precepts reaches its peak. Because one upholds the precepts oneself, it causes sentient beings who cultivate the ten virtues to fulfill their vows and be born in that land. 『忍辱舉因下明得果 (Rěn Rǔ Jǔ Yīn Xià Míng Dé Guǒ) (Patience is the cause, below it explains the result)』 means that patience is the cause, and the following explains the result obtained. The scriptures differ; some scriptures directly say 『三十二相莊嚴眾生來生其國 (Sān Shí Èr Xiàng Zhuāngyán Zhòngshēng Lái Shēng Qí Guó) (Sentient beings adorned with the thirty-two marks are born in that land),』 which directly states the result. What does this mean? Cultivating patience, being free from anger, one obtains the reward of being handsome and upright; the Bodhisattva cultivates patience oneself. Because of cultivating and obtaining good features, in the future, there will be sentient beings who cultivate patience and obtain good features who will be born in that land. Some scriptures say 『三十二相柔和眾生來生其國 (Sān Shí Èr Xiàng Róuhé Zhòngshēng Lái Shēng Qí Guó) (Sentient beings with the thirty-two marks of gentleness are born in that land),』 which speaks from the perspective of the cause. Gentleness is another name for patience. The Bodhisattva cultivates patience and gentleness oneself, obtaining the reward of good features. In the future, there will be such sentient beings who will be born in that land. Regarding the thirty-two marks, as the Nirvana Sutra says, the Dìchí Jīng (地持經) also has it. All practices can be obtained, but here we only discuss patience. 『精進舉因 (Jīngjìn Jǔ Yīn) (Diligence is the cause),』 the Bodhisattva's accomplishment and so on below explain the cause and effect. Diligently cultivating all good deeds is still diligence. 『禪定舉因 (Chándìng Jǔ Yīn) (Dhyana is the cause),』 the Bodhisattva's accomplishment and so on below explain the cause and effect. Gathering the mind and not being distracted is still dhyana. 『智慧舉因 (Zhìhuì Jǔ Yīn) (Wisdom is the cause),』 the Bodhisattva's accomplishment and so on below explain the cause and effect. 『正定眾生來生國者 (Zhèngdìng Zhòngshēng Lái Shēng Guó Zhě) (Those sentient beings who are rightly established are born in the country),』 those above the level of zhongxing (種性) are called the group of the rightly established. 『慧行成者住正定眾 (Huì Xíng Chéng Zhě Zhù Zhèngdìng Zhòng) (Those whose practice of wisdom is accomplished dwell in the group of the rightly established),』 those who have accomplished the practice of wisdom abide in right establishment. Those who abide in right establishment do so because their practice of wisdom is accomplished. Because one cultivates wisdom oneself, right establishment does not regress, and it also causes such sentient beings to be born. Below, in benefiting others, first, the four immeasurables explain the mind of benefiting others; second, the four embracing qualities explain the practice of benefiting others; third, skillful means explain the wisdom of benefiting others. In the mind of benefiting others, the four immeasurables are the pure land of the Bodhisattva, contrasting the result to explain the cause. Loving-kindness, compassion, joy, and equanimity are the meanings of the four immeasurables, as explained later. The Bodhisattva's accomplishment and so on below explain the cause and effect. Loving and cherishing is called loving-kindness, being sympathetic is called compassion, celebrating with joy is called joy, and already having (loving-kindness, compassion, joy) is called equanimity. The mind has no attachment, so it is called forgetting the mind. In the practice of benefiting others, the four embracing qualities are the cause. Giving, loving speech, benefiting, and cooperation are the four embracing qualities. The meaning is as explained elsewhere. This should be discussed in detail here, but now we will only explain the names. Giving is as mentioned above. Because of giving, including sentient beings to follow the right path is called embracing through giving. What is the difference between this and dāna (檀度)? They are the same in essence but different in meaning. Directly giving wealth is called dāna, because of giving wealth, including sentient beings to follow the right path is called embracing through giving.
。美辭可玩名為愛語。因其愛語錄物從道名愛語攝。言利益者經論之中亦名利行。通釋是一。于中別事饒潤名為利益。化之起道說為利行。因其利行錄人從道名利益攝。言同利者經論之中亦名同事亦名同行亦名同利。通釋是一。于中別分。事中共同名為同事。行中同修名為同行。成德共同名為同利。初下次中第三是上。因同錄生名同事攝同行攝等。菩薩成下明因得果。解脫所攝眾生生者自以四攝攝取眾生令解脫故。未來成時還有出世解脫所攝眾生來生其國。利他智中方便舉因。化智善巧名為方便。此應宣說四無礙慧為方便矣。故下宣說無礙眾生來生其國。得果可知。上來明行。下其道。行熟虛通說為道矣。道行眾多。今此略舉三十七品。三十七品是菩薩土對果辨因。義如后釋。菩薩成下明因得果。念處正勤神足根力覺道眾生來生國者還是具道眾生來生。念謂四念。身受心法是其四也。勤謂四勤。未生諸惡令其不生。已生令滅。未生諸善令其得生。已生令廣。是其四也。言神足者四如意足。欲定釋進定念定慧定是其四也。根謂五根。信進念定慧是其五也。力謂五力。名同五根。覺謂七覺。念擇精進猗喜定舍是其七也。道謂八道。正見正思惟正語正命正業正精進正念正定是其八也。以自修故令此眾生來生其國。上來明行。
【現代漢語翻譯】 現代漢語譯本： 『美辭可玩名為愛語』，因為用美好的言辭來接引眾生，使他們從正道，所以稱為『愛語』，被四攝法中的愛語所攝。 『言利益者經論之中亦名利行』，在經論中也稱為『利行』，總的解釋是相同的。其中特別以饒益滋潤眾生為『利益』，發起教化眾生的行為稱為『利行』。因為這種利他的行為能夠接引眾生，使他們從正道，所以稱為『利益』，被四攝法中的利益所攝。 『言同利者經論之中亦名同事亦名同行亦名同利』，在經論中也稱為『同事』、『同行』、『同利』，總的解釋是相同的。其中特別區分，在事務上共同參與稱為『同事』，在修行上共同修習稱為『同行』，在成就功德上共同獲得利益稱為『同利』。『初下次中第三是上』，第一個是下等，第二個是中等，第三個是上等。因為共同接引眾生，所以稱為『同事攝』、『同行攝』等。菩薩成就下化眾生的因，從而得到度化眾生的果報。 『解脫所攝眾生生者』，自己用四攝法攝取眾生，使他們得到解脫。未來成就時，還會有被解脫所攝的眾生來生到他的國土。 『利他智中方便舉因』，在利益他人的智慧中，方便是成就事業的原因。善巧地運用智慧進行教化稱為『方便』。這裡應該宣說四無礙慧作為方便。所以下面宣說無礙的眾生來生到他的國土。得到果報是可以知道的。 上面說明了菩薩的修行，下面說明菩薩所證的道。修行成熟，心性空寂通達，就稱為『道』。道的修行有很多，現在這裡簡略地舉出三十七道品。三十七道品是菩薩國土相對於果報而言的修行之因，意義在後面解釋。 『菩薩成下明因得果』，菩薩成就下化眾生的因，從而得到度化眾生的果報。 『念處正勤神足根力覺道眾生來生國者』，還是具足道品的眾生來生到他的國土。『念謂四念』，念就是四念處，即身念處、受念處、心念處、法念處。 『勤謂四勤』，勤就是四正勤，即未生之惡令不生，已生之惡令滅除，未生之善令生起，已生之善令增長。 『言神足者四如意足』，神足就是四如意足，即欲如意足、定如意足、釋如意足、進如意足、念如意足、慧如意足。 『根謂五根』，根就是五根，即信根、進根、念根、定根、慧根。 『力謂五力』，力就是五力，名稱與五根相同。 『覺謂七覺』，覺就是七覺支，即念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支。 『道謂八道』，道就是八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定。 因為自己修行，所以使這些眾生來生到他的國土。上面說明了菩薩的修行。
【English Translation】 English version: 'Beautiful words that are pleasing are called 'loving speech' (ai yu)'. Because it uses beautiful words to guide beings, leading them from the right path, it is called 'loving speech', and is included in the 'loving speech' of the Four Embracing Dharmas (Si She Fa). 'Those who speak of benefit are also called 'beneficial conduct' (li xing) in the sutras and treatises'. The general explanation is the same. Among them, especially enriching and nourishing beings is called 'benefit' (li yi), and initiating the act of teaching and transforming beings is called 'beneficial conduct'. Because this altruistic behavior can lead beings, causing them to follow the right path, it is called 'benefit', and is included in the 'benefit' of the Four Embracing Dharmas. 'Those who speak of shared benefit are also called 'shared affairs' (tong shi), 'shared practice' (tong xing), and 'shared benefit' (tong li) in the sutras and treatises'. The general explanation is the same. Among them, especially distinguishing, participating together in affairs is called 'shared affairs', practicing together in cultivation is called 'shared practice', and jointly obtaining benefits in achieving merit is called 'shared benefit'. 'The first is lower, the second is middle, and the third is upper'. The first is lower grade, the second is middle grade, and the third is upper grade. Because of jointly leading beings, it is called 'shared affairs', 'shared practice', etc. Bodhisattvas accomplish the cause of transforming beings below, thereby obtaining the result of liberating beings. 'Those beings born who are included in liberation' (jie tuo suo she zhong sheng sheng zhe) are those who use the Four Embracing Dharmas to embrace beings, causing them to attain liberation. When the future is accomplished, there will also be beings included in liberation who will be born in his land. 'In the wisdom of benefiting others, skillful means (fang bian) are cited as the cause'. Skillfully using wisdom to teach and transform is called 'skillful means'. Here, the Four Unobstructed Wisdoms (Si Wu Ai Hui) should be proclaimed as skillful means. Therefore, below it is proclaimed that unobstructed beings are born in his land. Obtaining the result can be known. Above, the practice of the Bodhisattva is explained, and below, the path attained by the Bodhisattva is explained. When practice is mature and the mind is empty and unobstructed, it is called 'the path' (dao). There are many practices of the path, and here they are briefly listed as the Thirty-Seven Limbs of Enlightenment (San Shi Qi Dao Pin). The Thirty-Seven Limbs of Enlightenment are the cause of practice in relation to the result in the Bodhisattva's land, and the meaning will be explained later. 'Bodhisattvas accomplish the cause below, thereby obtaining the result'. Bodhisattvas accomplish the cause of transforming beings below, thereby obtaining the result of liberating beings. 'Those beings born in the land who possess the Four Foundations of Mindfulness (Nian Chu), the Four Right Exertions (Zheng Qin), the Four Bases of Supernatural Power (Shen Zu), the Five Roots (Gen), the Five Powers (Li), the Seven Factors of Enlightenment (Jue), and the Eightfold Path (Dao)' are still beings who possess the qualities of the path who are born in his land. 'Mindfulness refers to the Four Foundations of Mindfulness', which are the mindfulness of body, feeling, mind, and phenomena. 'Exertion refers to the Four Right Exertions', which are to prevent unwholesome states that have not yet arisen from arising, to eliminate unwholesome states that have already arisen, to generate wholesome states that have not yet arisen, and to increase wholesome states that have already arisen. 'Supernatural power refers to the Four Bases of Supernatural Power', which are the base of desire, the base of effort, the base of thought, and the base of investigation. 'Roots refer to the Five Roots', which are the root of faith, the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom. 'Powers refer to the Five Powers', which have the same names as the Five Roots. 'Factors of enlightenment refer to the Seven Factors of Enlightenment', which are the factor of mindfulness, the factor of investigation, the factor of effort, the factor of joy, the factor of tranquility, the factor of concentration, and the factor of equanimity. 'Path refers to the Eightfold Path', which are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Because of one's own practice, these beings are caused to be born in his land. Above, the practice of the Bodhisattva has been explained.
下明迴向轉行之心。以迴向力令前諸行舍遠諸有趣向涅槃故名轉行。迴向舉因回己善法有所趣向故名迴向。迴向有三。一菩提回向。用己善根求大菩提。二眾生迴向。用己善根回施眾生。三實際迴向。用己善根回求實際。廣如別章此應具論。菩薩成時明因得果。亦得亦名為舉果顯因。言得具足功德國者上來諸句明人莊嚴以說善人來生其國。此句明事及法莊嚴故說具足功德國土。眾寶莊嚴及諸佛法名為具足功德國矣。上來修善起凈土行。下明離過舍穢土行。所得國土無諸穢惡。于中三句。初說除難教他離過。后二自離。前教他中說除八難是句凈土者對果辨因。教他除難為土因矣。何者八難。三塗為三。人中有四。一是生盲難生等聾。二是世智辨聰之難。謂惡邪見。三是佛前佛後之難。無佛法時。四郁單越難。四中初一就苦說難。第二就惡。此二常體。第三就時。第四就處。通前為七。八長壽天難。謂色無色界。在此無有初入聖道故名為難。除辟支佛。教人修治舍離此難故名說除。修何等治能除八難。依如成實。天人四輪能治八難。一住善處。謂生中國。對治五難。三塗郁單及長壽天。二依善人。謂值佛世。對治佛前佛後之難。三自發正愿。謂正見心。對治世智辨聰。四宿殖善根對治生盲聾等難。若直約行以論對治。受持
【現代漢語翻譯】 現代漢語譯本 闡明迴向轉行之心。以迴向之力，使之前的各種修行捨棄遠離各種欲界，趨向涅槃，因此稱為轉行。迴向，是舉起因，將自己的善法有所趨向，因此稱為迴向。迴向有三種：一是菩提回向，用自己的善根求取大菩提（Mahabodhi，覺悟）；二是眾生迴向，用自己的善根回施給眾生；三是實際迴向，用自己的善根回求實際。詳細內容如其他章節所述，此處應完整論述。菩薩（Bodhisattva，有情覺）成就之時，闡明因能得果，也可以稱為舉果顯因。說到『得具足功德國者』，以上各句闡明人的莊嚴，說明善人來生於此國土。此句闡明事和法的莊嚴，所以說具足功德國土。眾寶莊嚴以及諸佛法，稱為具足功德國。以上闡述修善，發起凈土之行，下面闡明遠離過失，捨棄穢土之行。所得到的國土沒有各種污穢邪惡。其中有三句。第一句說的是去除苦難，教導他人遠離過失。后兩句是自身遠離。前一句教導他人中，說的是去除八難，這句『凈土者』是對果辨因。教導他人去除苦難，是凈土之因。什麼是八難？三塗（三種惡道）為三，人中有四：一是生盲難，生來就瞎，生來就聾；二是世智辯聰之難，指的是惡邪見；三是佛前佛後之難，指的是沒有佛法的時候；四是郁單越（Uttarakuru，北俱盧洲）難。四種苦難中，第一種就苦難本身來說，第二種就邪惡來說。這兩種是常態。第三種就時間來說，第四種就地點來說。連同前面的三種，總共七種。第八種是長壽天難，指的是色無色界天。在這裡沒有最初進入聖道，因此稱為苦難。除了辟支佛（Pratyekabuddha，緣覺）。教人修行治理，捨棄這些苦難，因此稱為說除。修何種治理才能去除八難？依照《成實論》，天人四輪能治理八難。一是住在善處，指的是生在中國。對治五難：三塗、郁單越以及長壽天。二是依止善人，指的是值遇佛世。對治佛前佛後之難。三是自己發起正愿，指的是正見之心。對治世智辯聰。四是宿世種植善根，對治生盲聾等難。如果直接就修行來論述對治，受持
【English Translation】 English version Explaining the mind of dedicating merit and transforming conduct. By the power of dedication, causing the previous various practices to abandon and stay away from various realms of desire, and to move towards Nirvana (Nirvana, liberation), hence it is called transforming conduct. Dedication of merit is to raise the cause, directing one's own good deeds towards a certain direction, hence it is called dedication of merit. There are three types of dedication of merit: first, dedication of merit towards Bodhi (Mahabodhi, enlightenment), using one's own roots of goodness to seek great Bodhi; second, dedication of merit towards sentient beings, using one's own roots of goodness to dedicate and bestow upon sentient beings; third, dedication of merit towards reality, using one's own roots of goodness to dedicate and seek reality. Detailed content is as described in other chapters, and should be fully discussed here. When a Bodhisattva (Bodhisattva, being seeking enlightenment) achieves Buddhahood, it clarifies that cause leads to effect, and can also be called revealing the cause through the effect. When speaking of 'those who have attained complete merit and virtue', the above sentences clarify the adornment of people, explaining that virtuous people are born in this land. This sentence clarifies the adornment of things and Dharma, so it is said to have a land of complete merit and virtue. The adornment of various treasures and all the Buddha-Dharmas (Buddha-Dharma, Buddha's teachings) are called complete merit and virtue. The above describes cultivating goodness and initiating the practice of Pure Land, and below describes abandoning faults and relinquishing the practice of impure lands. The land attained has no various defilements and evils. Among them, there are three sentences. The first sentence speaks of removing difficulties and teaching others to abandon faults. The latter two sentences are about abandoning them oneself. In the previous sentence of teaching others, it speaks of removing the eight difficulties, and this sentence 'Pure Land' is to distinguish the cause by the effect. Teaching others to remove difficulties is the cause of Pure Land. What are the eight difficulties? The three evil paths are three, and there are four in the human realm: first, the difficulty of being born blind or deaf; second, the difficulty of worldly wisdom and cleverness, referring to evil and wrong views; third, the difficulty of being born before or after the Buddha, referring to times when there is no Buddha-Dharma; fourth, the difficulty of Uttarakuru (Uttarakuru, the northern continent). Among the four difficulties, the first speaks of the difficulty itself in terms of suffering, and the second speaks of evil. These two are constant states. The third speaks of time, and the fourth speaks of place. Together with the previous three, there are seven in total. The eighth is the difficulty of the long-lived heavens, referring to the realms of form and formlessness. Here, there is no initial entry into the holy path, hence it is called a difficulty. Except for Pratyekabuddhas (Pratyekabuddha, solitary Buddhas). Teaching people to cultivate and govern, abandoning these difficulties, hence it is called explaining removal. What kind of governance must be cultivated to remove the eight difficulties? According to the Tattvasiddhi Shastra, the four wheels of gods and humans can govern the eight difficulties. First, residing in a good place, referring to being born in China. Counteracting the five difficulties: the three evil paths, Uttarakuru, and the long-lived heavens. Second, relying on virtuous people, referring to encountering the Buddha's era. Counteracting the difficulties of being born before or after the Buddha. Third, generating correct vows oneself, referring to the mind of right view. Counteracting worldly wisdom and cleverness. Fourth, planting roots of goodness in past lives, counteracting the difficulties of being born blind or deaf. If directly discussing counteracting in terms of practice, upholding
凈戒治三塗難。樂行法施遠離法慳對治生盲生聾等難。修正信解治辨聰難。親近善友愿值佛世對治佛前佛後之難。愿生中國對治郁單越長壽天難。教人除難能得凈國故說為土。菩薩成下明因得果。國土無有三惡八難無惡果也。教人除難以為因故。凈土無之離辨聰難。應是無因。云何通名無果乎。涅槃經說一闡提等名為報彰。多世積習方成就故。是故離此亦名無果。就后兩句自離過中自守戒行不譏彼闕是凈土者持出家戒離通過也。己無毀犯名自守戒。不觀他失名不譏闕。此舉因也。菩薩成時明因得果。國土無有犯禁名者無惡因也。尚無犯名。焉有犯事。舉此以顯畢竟凈矣。行十善道是凈土者持在家戒離俗過也。如涅槃經第四德中亦廣宣說十善道法為凈土因共此相似。身離三邪口無四過意無三惡是其十也。此十頓益。名之為善。道義有二。對思心通暢前思名之為道。若對後果通人至果目之為道。此有五階如經說。所謂凡夫聲聞緣覺菩薩佛十善。廣如別章。菩薩具修而為土因故言是土。下明得果。通明十善因果眾生來生其國。命不中夭無殺生果。言大富者無劫盜果。此明無果。言梵行者無邪淫行。所言誠諦無妄語行。常以軟語無惡口行。此明無因。眷屬不離無兩舌果。善和諍訟無兩舌行。言必饒益無䛴語行。言不嫉者無貪嫉
【現代漢語翻譯】 現代漢語譯本 以清凈的戒律來對治地獄、餓鬼、畜生三惡道的苦難。（三塗：指地獄、餓鬼、畜生三惡道） 樂於施行佛法佈施，遠離對佛法的吝嗇，以此來對治天生盲人、天生聾啞人等苦難。 通過修正自己的信念和理解，來對治缺乏辨別能力和不聰明的苦難。 親近善知識，發願在佛陀住世時值遇佛陀，以此來對治生於佛前或佛后的苦難。 發願往生到中國（指文化中心），以此來對治生於郁單越（北俱盧洲，福報雖大但不能修行）、長壽天（無色界天，壽命雖長但缺乏修行的機會）的苦難。 教導他人消除這些苦難，就能得到清凈的國土，所以說這是凈土的因。 菩薩在修行時明白這些因，就能得到相應的果報。清凈的國土中沒有三惡道和八難，也就沒有惡的果報。 教導他人消除苦難作為原因，所以凈土中沒有缺乏辨別能力和不聰明的苦難。如果說這是沒有原因，那麼怎麼能說是沒有果報呢？ 《涅槃經》中說，一闡提（斷善根的人）等被稱為報應的彰顯，這是因為他們多世積累的習氣才成就的。所以，遠離這些苦難也稱為沒有果報。 就後面兩句來說，從自身遠離過失，嚴守戒律，不譏諷別人的缺點，這就是清凈國土的人所持的出家戒，遠離了通過（過失）。 自己沒有毀犯戒律，叫做『自守戒』。不觀察別人的過失，叫做『不譏闕』。這舉的是因。 菩薩成就時，明白這些因，就能得到相應的果報。清凈的國土中沒有犯禁的人，也就沒有惡的因。 尚且沒有犯禁的名聲，哪裡會有犯禁的事實呢？舉這個例子是爲了顯示畢竟清凈。 奉行十善道就是清凈國土的人所持的在家戒，遠離了世俗的過失。 如《涅槃經》第四德中也廣泛宣說了十善道法是凈土的因，與此相似。身離三種邪行，口無四種過失，意無三種惡念，這就是十善。 這十種行為立刻就能帶來利益，所以稱為『善』。『道』這個詞有兩種含義：從思心通暢的角度來說，之前的思考稱為『道』；如果從最終結果來說，通達的人到達結果就稱為『道』。 這有五個階段，如經中所說：凡夫、聲聞、緣覺、菩薩、佛，十善道在其他章節中有詳細說明。 菩薩全面修習十善道，作為國土的因，所以說是凈土。 下面說明得到果報。普遍說明修習十善道的因果，眾生來生到這個國土，不會中途夭折，這是沒有殺生的果報。說『大富』，是沒有偷盜的果報。這說明沒有惡果。 說『梵行』，是沒有邪淫的行為。所說的話真實可信，沒有妄語的行為。經常用柔和的語言，沒有惡口的行為。這說明沒有惡因。 眷屬不分離，沒有兩舌的果報。善於調和爭訟，沒有兩舌的行為。說的話一定有益處，沒有綺語的行為。說不嫉妒，就沒有貪嫉。
【English Translation】 English version Pure precepts cure the difficulties of the three evil paths (地獄, 餓鬼, 畜生 - hell, hungry ghosts, animals). Joyfully practicing Dharma giving, and staying away from Dharma stinginess, counteracts difficulties such as being born blind or deaf. Correcting one's faith and understanding cures the difficulties of lacking discernment and intelligence. Being close to good friends and vowing to encounter the Buddha when he is in the world counteracts the difficulties of being born before or after the Buddha's time. Vowing to be born in China (中國 - cultural center) counteracts the difficulties of being born in Uttarakuru (郁單越 - North Kurus, great blessings but no practice) or the heavens of long life (長壽天 - Formless Realm, long life but lack of opportunity for practice). Teaching others to eliminate these difficulties can obtain a pure land, so it is said to be the cause of a pure land. When a Bodhisattva cultivates and understands these causes, they will obtain the corresponding results. In a pure land, there are no three evil paths or eight difficulties, and therefore no evil results. Teaching others to eliminate difficulties is the cause, so there is no lack of discernment or intelligence in the pure land. If it is said that there is no cause, then how can it be said that there is no result? The Nirvana Sutra says that icchantikas (一闡提 - those who have severed their roots of goodness) are called manifestations of retribution, because they are the result of accumulated habits over many lifetimes. Therefore, being free from these difficulties is also called having no result. Regarding the latter two sentences, from oneself, staying away from faults, strictly observing precepts, and not criticizing others' shortcomings, this is the monastic precept held by those in the pure land, staying away from tongguo (通過 - faults). Not violating precepts oneself is called 'self-guarding precepts'. Not observing others' faults is called 'not criticizing shortcomings'. This is an example of the cause. When a Bodhisattva achieves enlightenment, understanding these causes leads to corresponding results. In a pure land, there are no people who violate precepts, and therefore no evil causes. There is not even a reputation for violating precepts, so how could there be the reality of violating precepts? This example is given to show ultimate purity. Practicing the Ten Virtuous Deeds is the lay precept held by those in the pure land, staying away from worldly faults. As the fourth virtue in the Nirvana Sutra also extensively explains, the Ten Virtuous Deeds are the cause of the pure land, similar to this. The body is free from three evil actions, the mouth has no four faults, and the mind has no three evil thoughts, these are the Ten Virtues. These ten actions immediately bring benefits, so they are called 'virtuous'. The word 'path' has two meanings: from the perspective of the mind being clear and unobstructed, previous thoughts are called the 'path'; if from the perspective of the final result, the person who understands reaches the result is called the 'path'. There are five stages, as the sutra says: ordinary people, sravakas (聲聞 - voice-hearers), pratyekabuddhas (緣覺 - self-enlightened ones), Bodhisattvas, and Buddhas. The Ten Virtuous Deeds are explained in detail in other chapters. Bodhisattvas fully cultivate the Ten Virtuous Deeds as the cause of the land, so it is said to be a pure land. Below explains obtaining the results. It generally explains the cause and effect of cultivating the Ten Virtuous Deeds. Beings who are born in this land will not die prematurely, this is the result of not killing. Saying 'great wealth' is the result of not stealing. This shows that there are no evil results. Saying 'pure conduct' is the absence of sexual misconduct. What is said is true and trustworthy, without false speech. Always using gentle language, without harsh speech. This shows that there are no evil causes. Family members are not separated, there is no result of divisive speech. Being good at harmonizing disputes, there is no divisive speech. What is said is always beneficial, without frivolous speech. Saying not jealous, there is no greed and jealousy.
行。言不恚者無瞋恚行。言正見者無邪見行。自修十善而為因故感此眾生來生其國。此後三句通亦是其人莊嚴矣。上明行體。下明行修次第成義。于中初別後總結勸。別中初言如是寶積總以告發。如下所說其事實是故曰如是。隨其惠心是種性心。種性已上心無邪偽故名為直。則能發行是解行心。解行發求出世間行故名發行。隨其發行因前起后。得深心者初地心也。初地已上信樂愍至故曰深心。隨其深心則意調伏是二地行。第二地中持戒離過名為調伏。故彼二地十直心中宣說軟心調伏心矣。隨其調伏則如說行是三地行。依聞修宣名如說行。故三地云如說行者乃得佛法。不可但以口言得凈入諸禪等。隨如說行則能迴向是其四五六地行。修習順忍趣向無生故曰迴向。隨其迴向則有方便是七地修習十方便慧名為方便。隨其方便則成生者還是七地發起勝行。亦可七地修無量種化眾生德名成眾生。隨成眾生則佛土凈是八地行。八地修習凈佛國土名佛土凈。隨佛土凈則說法凈是九地行。九地辯才為人說法名說法凈。隨說法凈則智慧凈是十地行。十地成就智波羅蜜名智慧凈。隨智慧凈則心凈者金剛心凈。隨其心凈因前起后。則一切功德凈佛果凈也。由金剛心得佛一切凈功德矣。凈土之果即是一切德凈所攝。上來別論。下總結勸前諸句中
據后以勸。余略不論。言是故者是前心凈得佛一切功德凈土故。若菩薩欲得凈土常凈其心者舉果勸因。隨其心凈則佛土凈明因得果。有人宣說心凈在果。當應不然。下文宣說。為菩薩時意豈不凈。意猶是心明不在果。上來正顯凈土因果。自下第二拂疑顯凈。何故須然。前說凈土因得凈土果。而佛自身現居穢國。事與言乖所說難信。故須拂疑以成前義。諸經多爾。故涅槃中佛說菩薩修凈佛土。德王即問。如來何故不修凈土自居穢國。佛即答之我土常凈。與此相似。文中有三。一舍利弗疑念起發。二佛知念下對之顯凈。三常佛現此嚴凈時下明化利益。初中爾時生念時也。謂此說時。言舍利弗舉疑念人。經中亦名秋露子。又亦名為憂波提舍。舍利母名。母眼似舍利。此翻名身。弗多羅者此翻名子。舍利之子名舍利弗。秋露子者母名。其母眼似秋露鳥眼故名秋露。約母以別名秋露子。憂波提舍此名為論。其人聰慧善能難論。從此呼之為優波提舍。何故此人偏獨疑念。良以其人聰慧第一能于深法生疑起發故偏疑念。下文數爾。承佛威神生念所由不稟上力說之為承。威者威德神者神力。此承如來意力加備故生疑念。何故須然。因此疑念廣有開發所起事大故須承矣。道承佛威明念契常。作是念者正起疑心。下顯疑相。若菩薩心凈牒佛
上言。生疑由此所以牒之。下約生疑。我世尊者舉所疑人。為簡前他方凈土之佛是故標言我世尊矣。此佛居穢有疑可怪故須別標。佛備眾德為世欽仰故號世尊。化我之尊名我世尊。本為菩薩意豈不凈而是佛土不凈若此出所疑事。本為菩薩意豈不凈準果撿因疑無凈心。意猶心也。豈謂可也。佛前自說心凈土凈。佛今自身住不凈土。本在因中為菩薩時所有心意豈不凈也。而是佛土不凈若此將因驗果怪無凈土。本有凈心應得凈土。何緣今日所得國土不凈若此。下對顯凈。顯之云何。明土實凈眾生不見土隨不見應為不凈。文中有三。一佛正顯凈。二螺髻助顯。三如來重顯。此三相成。佛是化主兼是所疑。故佛先顯。佛雖說凈無人證見語成難信。故須螺髻彰己所見助成佛語。螺髻雖復言己見凈舍利不睹猶謂叵信。故須如來重複顯凈助成螺髻。以此三憣展轉顯凈穢相始盡。又復初憣如來顯凈令使聞知。第二螺髻明己見凈生其信解。第三如來隱穢顯含其證見。此則教入之次第也。就初段中佛知其念顯凈所由。由知所念故為顯示。即告已下正為顯凈。約喻顯之句。別有四。一如來就喻反問舍利。為約舍利所知之事類所不知故須反問。于意云何就心總問。問其意解于汝意中所解云何。日月豈下就事別問。初言日月豈不凈者是其一問。為約
【現代漢語翻譯】 現代漢語譯本： 上面說，產生疑惑是因為這個緣故所以要詳細說明。下面是關於產生疑惑的解釋。『我世尊』是指所懷疑的人。爲了區分前面提到的他方凈土的佛，所以特別標明『我世尊』。這位佛居住在不清凈的地方，有疑惑是奇怪的，所以需要特別標明。佛具備各種德行，被世人欽佩仰慕，所以被稱為世尊。教化我的世尊，名為『我世尊』。當初作為菩薩的時候，心意難道不清凈嗎？而佛土卻不清凈，這說出了所懷疑的事情。當初作為菩薩的時候，心意難道不清凈嗎？按照結果來檢查原因，懷疑沒有清凈的心。意，就是心的意思。難道是說可以嗎？佛之前自己說過心凈則土凈。佛現在自身卻住在不清凈的國土。當初在因地作為菩薩的時候，所有的心意難道不清凈嗎？而佛土卻不清凈，這是用結果來驗證原因，奇怪沒有清凈的國土。本來有清凈的心，應該得到清凈的國土。為什麼今天所得的國土不清凈呢？下面是相對顯現清凈。如何顯現呢？說明國土實際上是清凈的，眾生看不見，國土隨著看不見而顯得不清凈。文中有三個部分。一是佛直接顯現清凈，二是螺髻（Uṣṇīṣa）輔助顯現，三是如來（Tathāgata）再次顯現。這三者相互成就。佛是教化的主體，兼且是被懷疑的對象，所以佛先顯現。佛雖然說清凈，沒有人證實看見，說的話難以令人相信。所以需要螺髻彰顯自己所見，輔助成就佛的話。螺髻即使說了自己看見清凈，舍利弗（Śāriputra）沒有看見，仍然認為難以置信。所以需要如來重複顯現清凈，輔助成就螺髻。通過這三番輾轉顯現，清凈和不清凈的真相才完全顯現。而且，第一番如來顯現清凈，讓大家聽聞知曉。第二番螺髻說明自己看見清凈，產生信解。第三番如來隱藏不清凈，顯現包含其中的清凈，這就是教化進入的次第。在第一段中，佛知道他們的念頭，顯現清凈的緣由。因為知道他們的念頭，所以為他們顯示。『即告』以下，正是爲了顯現清凈。用比喻來顯現的句子，分別有四個。一是如來就比喻反問舍利弗，因為用舍利弗所知道的事情來類比所不知道的事情，所以需要反問。『于意云何』是就心總的提問。問他的理解，在你心中所理解的是什麼？『日月豈』以下是就事情分別提問。先說『日月豈不凈者』，這是第一個問題。因為用
【English Translation】 English version: The above states that doubt arises, hence the detailed explanation. The following addresses the arising of doubt. 'My World-Honored One' refers to the person being doubted. To distinguish from the Buddhas of other pure lands mentioned earlier, 'My World-Honored One' is specifically indicated. This Buddha resides in an impure place, and it is strange to have doubts, so it needs to be specifically indicated. The Buddha possesses all virtues and is revered by the world, hence the title World-Honored One (Śākyamuni). The World-Honored One who teaches me is called 'My World-Honored One.' When he was initially a Bodhisattva, was his intention not pure? Yet the Buddha-land is impure. This expresses the matter being doubted. When he was initially a Bodhisattva, was his intention not pure? Examining the cause based on the result, there is doubt about the absence of a pure mind. 'Intention' means 'mind.' Is it permissible to say that? The Buddha himself previously said that if the mind is pure, the land is pure. The Buddha himself now resides in an impure land. When he was initially in the causal stage as a Bodhisattva, was his intention not pure? Yet the Buddha-land is impure. This uses the result to verify the cause, and it is strange that there is no pure land. Originally having a pure mind, one should attain a pure land. Why is it that the land attained today is impure? The following is the relative manifestation of purity. How is it manifested? It is explained that the land is actually pure, but beings do not see it, and the land appears impure due to not being seen. There are three parts in the text. First, the Buddha directly manifests purity; second, Uṣṇīṣa (螺髻) assists in the manifestation; and third, the Tathāgata (如來) manifests again. These three complement each other. The Buddha is the main teacher and also the object of doubt, so the Buddha manifests first. Although the Buddha speaks of purity, no one verifies seeing it, making the words difficult to believe. Therefore, Uṣṇīṣa needs to demonstrate what he has seen, assisting in the accomplishment of the Buddha's words. Even if Uṣṇīṣa says he sees purity, if Śāriputra (舍利弗) does not see it, it is still considered unbelievable. Therefore, the Tathāgata needs to repeatedly manifest purity, assisting in the accomplishment of Uṣṇīṣa. Through these three rounds of manifestation, the truth of purity and impurity is fully revealed. Moreover, in the first round, the Tathāgata manifests purity, allowing everyone to hear and know. In the second round, Uṣṇīṣa explains that he sees purity, generating faith and understanding. In the third round, the Tathāgata conceals impurity and reveals the purity contained within it. This is the order of entering the teachings. In the first section, the Buddha knows their thoughts and reveals the reason for purity. Because he knows their thoughts, he reveals it to them. 'Then he told' onwards is precisely for manifesting purity. The sentences using metaphors to manifest have four parts. First, the Tathāgata uses a metaphor to ask Śāriputra in return, because he uses what Śāriputra knows to compare with what he does not know, so he needs to ask in return. 'What do you think?' is a general question about the mind. Asking his understanding, what do you understand in your mind? 'The sun and moon, are they not' onwards are specific questions about things. First saying 'The sun and moon, are they not impure?' This is the first question. Because using
此事明土非穢所以問之。耶者是其不定之辭。而盲不見覆為一問。約此事明舍利等不見所由故復問之。二舍利正答。不也總答。彰彼日月盲雖不見而非不凈故曰不也。下別答之。是盲者過答其後問推過在盲。非日月咎答其初問免過日月。明其日月無不凈咎。三佛取所答類之顯土。眾生罪故不見如來佛國嚴凈取前所答推過屬凡。非如來咎取其後答免過於佛。此言稍隱。準喻應言言非佛土咎。但前舍利就佛疑責。故今還須就佛免過。是故說言非非如來咎。此言含通。別則有二。一非如來因中有其不凈心咎。二非如來果中有其不凈土咎。四就所顯結己土凈推彼不見。我此土凈結己土凈。而汝不見推其不見。汝自不見何得疑我心土不凈。自下第二螺髻顯凈。佛雖說凈無人證見凈則回信。故復螺髻顯凈助成。又復舍利穢相未除。須彼螺髻顯凈除遣。文中有四。一遮呵舍利執穢之心。二所以下螺髻自申己之所見明土實凈成彼不應。三舍利言我見此下舍利自彰己之所見明非故違。四螺髻釋其見穢所由並解菩薩見凈所以。就初段中螺髻梵王舉能呵人。語舍利弗告所呵者。勿作是意謂此不凈正是誡辭。自下第二螺髻自申己之所見明土實凈。所以者何徴前起后。所以不應謂此佛土不凈者何。我見已下明己所見彰土實凈成前不應。我見土凈如
【現代漢語翻譯】 現代漢語譯本 問這件事是爲了說明佛土並非污穢，所以才提問。『耶』字在這裡是不確定的語氣詞。『而盲不見』又是一個問題。大約是就這件事說明，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人看不見的原因，所以再次提問。『二舍利正答』，『不也』是總的回答。彰顯那日月即使盲人看不見，也不是不乾淨的，所以說『不也』。下面分別回答。『是盲者過』，回答後面的問題，把過錯歸於盲人。『非日月咎』，回答最初的問題，免除日月的過錯。說明日月沒有不乾淨的過錯。三佛取所答類之顯土。眾生罪故不見如來佛國嚴凈，取前面所答的，把過錯歸於凡夫。非如來咎，取後面的回答，免除佛的過錯。這句話稍微隱晦。按照比喻，應該說『非佛土咎』。但前面舍利弗就佛提出疑問和責備，所以現在還需要就佛免除過錯。所以說『非非如來咎』。這句話包含多種含義。分別來說，有兩種：一，非如來因地中有不凈的心念的過錯；二，非如來果地中有不凈的佛土的過錯。四就所顯結己土凈推彼不見。我此土凈，總結自己的佛土是清凈的。而汝不見，推斷他們看不見的原因。你自己看不見，怎麼能懷疑我的心和佛土不清凈呢？自下第二螺髻（Śiroveṣṭana，佛的頂髻）顯凈。佛雖然說了清凈，沒有人證明看見清凈，就難以使人信服。所以再次用螺髻顯現清凈來幫助成就。又舍利弗的污穢之相還沒有消除，需要用螺髻顯現清凈來消除。文中包含四個部分：一，遮止呵斥舍利弗執著于污穢的心；二，所以下螺髻自己陳述自己所見，說明佛土確實清凈，成就他們不應該有的想法；三，舍利弗言我見此下，舍利弗自己彰顯自己所見，說明並非故意違背；四，螺髻解釋他看見污穢的原因，並解釋菩薩看見清凈的原因。就第一段中，螺髻梵王（Śiroveṣṭana Brahma）舉出能夠呵斥人的人。告訴舍利弗，告誡被呵斥的人。『勿作是意謂此不凈』，正是告誡的言辭。自下第二螺髻自己陳述自己所見，說明佛土確實清凈。『所以者何』，提出問題，引起下文。『所以不應謂此佛土不凈者何』，為什麼不應該認為這個佛土不清凈呢？『我見已下』，說明自己所見，彰顯佛土確實清凈，成就前面不應該有的想法。『我見土凈如』
【English Translation】 English version The reason for asking this is to clarify that the Buddha-land is not impure. The word 'ye' here is a term of uncertainty. 'But the blind do not see' is another question. It is roughly to explain in this matter, the reason why Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) and others cannot see, so he asks again. 'Two Śāriputra answers correctly', 'No' is the general answer. It shows that even if the blind cannot see the sun and the moon, they are not unclean, so it is said 'No'. The following answers separately. 'It is the fault of the blind', answering the latter question, attributing the fault to the blind. 'It is not the fault of the sun and the moon', answering the initial question, exempting the sun and the moon from the fault. It shows that the sun and the moon have no fault of being unclean. Three Buddhas take the answered category to show the land. Because of the sins of sentient beings, they cannot see the solemn and pure Buddha-land of the Tathagata, taking the previous answer and attributing the fault to ordinary people. It is not the fault of the Tathagata, taking the latter answer and exempting the Buddha from the fault. This sentence is slightly obscure. According to the metaphor, it should be said 'It is not the fault of the Buddha-land'. However, Śāriputra raised doubts and accusations against the Buddha earlier, so now it is still necessary to exempt the Buddha from the fault. Therefore, it is said 'It is not the fault of the non-Tathagata'. This sentence contains multiple meanings. Separately speaking, there are two types: one, it is not the fault of the Tathagata having impure thoughts in the cause; two, it is not the fault of the Tathagata having an impure Buddha-land in the result. Four, based on what is shown, conclude that one's own land is pure and infer that they cannot see it. 'My land is pure', concluding that one's own Buddha-land is pure. 'But you do not see', inferring the reason why they cannot see it. You cannot see it yourself, how can you doubt that my mind and Buddha-land are not pure? From below, the second Śiroveṣṭana (the Buddha's crown of hair) shows purity. Although the Buddha has said it is pure, if no one proves that they see purity, it is difficult to convince people. Therefore, the Śiroveṣṭana is used again to show purity to help achieve it. Also, Śāriputra's impure appearance has not been eliminated, and it needs to be eliminated by showing the purity of the Śiroveṣṭana. The text contains four parts: one, preventing and scolding Śāriputra's mind that is attached to impurity; two, therefore, the Śiroveṣṭana himself states what he has seen, explaining that the Buddha-land is indeed pure, achieving the thoughts they should not have; three, Śāriputra says 'I see this below', Śāriputra himself shows what he has seen, explaining that it is not intentional to violate; four, the Śiroveṣṭana explains the reason why he sees impurity, and explains the reason why the Bodhisattva sees purity. In the first paragraph, Śiroveṣṭana Brahma raises the person who can scold people. Tell Śāriputra, admonishing the person who is being scolded. 'Do not think that this is impure', is precisely the words of admonishment. From below, the second Śiroveṣṭana himself states what he has seen, explaining that the Buddha-land is indeed pure. 'What is the reason', raises the question, leading to the following text. 'What is the reason why you should not think that this Buddha-land is impure', why should you not think that this Buddha-land is impure? 'I see below', explaining what he has seen, showing that the Buddha-land is indeed pure, achieving the thoughts that should not have been there before. 'I see the land is pure as'
自在宮類以顯之。此應名彼中間梵王所居之處為自在宮。何者是其中間梵王于初禪中除覺觀在名中間禪。彼何處住。初禪之中有其三天。一梵補天二梵眾天三大梵天。梵眾梵補同在一處民主之別。大梵即是中間梵王。云何得知名此大梵為自在天。如經中說。外道所計自在天因是大梵王。彼于千世界統王自在名自在天。此梵住處名自在宮。此即螺髻所居之處。螺髻見土同彼凈矣。理實佛土凈過三界。此亦螺髻隨分見耳。自下第三舍利自彰己之所見明非噁心故違說穢。故今說言我見此土丘陵坑坎棘沙等。螺髻言下是第四段螺髻釋其見穢所由並解菩薩見凈所以。解彼舍利見穢所由令人厭舍。解釋菩薩見凈所以使人修學。先明舍利見穢所由。心有高下不依佛慧見穢所以。心有高下明無等悲。于諸眾生分別違順善惡等異名心高下。不依佛慧明無深智。于諸法中分別染凈空有等別彰佛深慧故曰不依。故見此土為不凈者正明見穢。下釋菩薩見凈所由。於一切生悉皆平等深心清凈見凈所以。于生平等明有等慈。翻前高下。深心清凈明有妙慧。翻前舍利不依佛慧。則能見此佛土凈者正明見凈。翻前舍利故見不凈。上來第二螺髻顯凈。自下第三如來重以顯前舍利言見不凈故須重現。文中有五。一如來現凈。二大眾同見。三佛勸舍利合其觀察
【現代漢語翻譯】 現代漢語譯本 以自在宮這類名稱來顯示它。這裡應該把中間梵王所居住的地方稱為自在宮。誰是這中間梵王呢？就是在初禪中去除覺和觀，處於中間禪定狀態的。他住在哪裡呢？在初禪中有三天：一是梵輔天（Brahmaparishadya，梵天輔臣），二是梵眾天（Brahmapurohita，梵天臣民），三大梵天（Mahabrahma，大梵天）。梵眾天和梵輔天同在一處，只是臣民的差別。大梵天就是中間梵王。如何得知這大梵天被稱為自在天呢？如經中所說，外道所認為的自在天（Isvara，自在天）就是這位大梵王。他統治著千世界，擁有自在的權力，所以被稱為自在天。這梵天居住的地方就叫做自在宮。這裡就是螺髻梵王（Ushnisha，螺髻梵王）所居住的地方。螺髻梵王所見到的佛土和他們所居住的地方一樣。實際上，佛土的清凈程度超過三界。這只是螺髻梵王隨自己能力所見到的。從下面第三段開始，舍利弗（Sariputra，舍利弗）自己陳述他所見到的景象，表明他並非出於惡意才說佛土是污穢的。所以現在說『我見到這佛土有丘陵、坑坎、荊棘沙礫等』。螺髻梵王接下來說的第四段，是解釋他見到污穢的原因，並解釋菩薩見到清凈的原因。解釋舍利弗見到污穢的原因，是爲了讓人厭惡捨棄（這種錯誤的見解）。解釋菩薩見到清凈的原因，是爲了使人修學（正確的見解）。先說明舍利弗見到污穢的原因：心中有高下之分，不依從佛的智慧，所以見到的是污穢的景象。心中有高下之分，說明沒有平等的慈悲心。對於眾生分別順逆、善惡等差別，就叫做心中有高下。不依從佛的智慧，說明沒有深刻的智慧。在諸法中分別染凈、空有等差別，彰顯了佛的深刻智慧，所以說不依從佛的智慧。因此，認為這佛土是不清凈的，正是說明他所見到的污穢。下面解釋菩薩見到清凈的原因：對於一切眾生都平等對待，以深刻清凈的心來看待，所以見到的是清凈的景象。對於眾生平等對待，說明具有平等的慈悲心，與前面的『高下』相反。深刻清凈的心，說明具有微妙的智慧，與前面舍利弗的『不依佛慧』相反。因此，能夠見到這佛土是清凈的，正是說明他所見到的清凈景象，與前面舍利弗所見到的不清凈景象相反。上面第二段是螺髻梵王顯示佛土的清凈。從下面第三段開始，如來（Tathagata，如來）再次顯現清凈的佛土，因為之前舍利弗說見到不清凈的景象，所以需要再次顯現。這段經文有五個部分：一是如來顯現清凈的佛土，二是大眾一同見到清凈的佛土，三是佛勸告舍利弗，合乎他的觀察。
【English Translation】 English version It is shown by names like 'Palace of Freedom'. This should name the place where the Intermediate Brahma King dwells as the 'Palace of Freedom'. Who is this Intermediate Brahma King? It is the one who, in the first Dhyana (meditative state), removes perception and observation, and is in the intermediate Dhyana. Where does he reside? In the first Dhyana, there are three heavens: first, Brahmaparishadya (梵輔天, Heaven of Brahma's Retinue), second, Brahmapurohita (梵眾天, Heaven of Brahma's Ministers), and third, Mahabrahma (大梵天, Great Brahma Heaven). The Brahmaparishadya and Brahmapurohita are in the same place, with the distinction being between ministers and subjects. The Mahabrahma is the Intermediate Brahma King. How is it known that this Mahabrahma is called the 'Free One'? As it is said in the scriptures, the Isvara (自在天, Free One) conceived by the heretics is this Great Brahma King. He rules over a thousand worlds with freedom, hence the name 'Free One'. The place where this Brahma dwells is called the 'Palace of Freedom'. This is the place where Ushnisha Brahma (螺髻梵王, Ushnisha Brahma) dwells. The land seen by Ushnisha is the same as their dwelling place. In reality, the purity of the Buddha-land surpasses the three realms. This is just what Ushnisha sees according to his capacity. From the third section below, Sariputra (舍利弗, Sariputra) himself states what he has seen, indicating that he did not speak of the impurity out of malice. Therefore, he now says, 'I see this land with hills, pits, thorns, gravel, etc.' The fourth section, which Ushnisha speaks of next, explains the reason for his seeing impurity and also explains why Bodhisattvas see purity. Explaining why Sariputra sees impurity is to make people厭舍 (厭捨,厭惡捨棄, detest and abandon) (this wrong view). Explaining why Bodhisattvas see purity is to make people 修學 (修學, cultivate and learn) (the correct view). First, explain the reason why Sariputra sees impurity: having high and low distinctions in the mind, and not relying on the wisdom of the Buddha, is the reason for seeing impurity. Having high and low distinctions in the mind indicates the absence of equal compassion. Distinguishing between those who are compliant and those who are contrary, between good and evil, among sentient beings is called having high and low distinctions in the mind. Not relying on the wisdom of the Buddha indicates the absence of profound wisdom. Distinguishing between defilement and purity, emptiness and existence, in all dharmas reveals the profound wisdom of the Buddha, hence it is said 'not relying'. Therefore, thinking that this land is impure is precisely stating the impurity seen. Below, explain the reason why Bodhisattvas see purity: treating all beings equally, with a deep and pure mind, is the reason for seeing purity. Treating beings equally indicates having equal compassion, reversing the previous 'high and low'. A deep and pure mind indicates having wonderful wisdom, reversing Sariputra's previous 'not relying on the Buddha's wisdom'. Therefore, being able to see that this Buddha-land is pure is precisely stating the purity seen, reversing Sariputra's previous seeing of impurity. The second section above is Ushnisha revealing the purity. From the third section below, the Tathagata (如來, Tathagata) again manifests the pure Buddha-land, because Sariputra previously said he saw an impure scene, so it needs to be manifested again. This passage has five parts: first, the Tathagata manifests the pure land; second, the assembly together sees the pure land; third, the Buddha advises Sariputra to accord with his observation.
。四舍利答佛明己已見。五佛就所見明土本凈。初中佛以足指按地現相變土。即時三千珍寶嚴飾隱穢現凈。譬如已下類以顯勝。此即顯佛不思議德。問曰前說由心高下不依佛慧故見不凈。佛今何不改變其心令使見凈乃須按地。釋言為化差別有三。一變境從心。二變心從境。三境心俱變令依初門變境從心從彼舍利求凈之意。為彰穢境無定相矣。自下第二大眾同見。初嘆未有後見自身坐寶蓮華。先來恒處今時始見。自下第三如來勸觀。汝且觀者暫見非永故曰且觀。又見不見在於舍利未可專定故曰且觀。自下第四舍利答佛明己已見。唯然世尊奉命觀察。唯是敬辭亦是專義。然是許可依順之義。專依佛教觀察土凈故曰唯然。下明所見。本所不見本所不聞彰昔未睹。今佛國土嚴凈悉現明今始見。道此語者彰凈殊異。與前大眾嘆未曾有其言相似。又欲彰土始凈非本。自下第五為遣舍利始凈之言如來重複明土本凈。于中初法次喻后合。法中初言我佛國土常凈若此明凈非始為欲度下辨應顯真成土本凈。言為下劣示土不凈明於上人由來常凈。問曰穢土乃是眾生自業所招。何關佛事。而言為度示土不凈。釋言眾生見穢見凈實由自業。然其所見見於佛土。良以佛土凈妙無礙能隨眾生現種種相如凈妙珠能隨眾緣現種種色。佛土隨緣令人異見故說
【現代漢語翻譯】 現代漢語譯本 四、舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）回答佛陀，表明自己已經看見了（佛國凈土）。 五、佛陀就舍利弗所見，闡明佛土本來清凈。最初，佛陀用腳趾按壓地面，顯現瑞相，使土地發生變化。當時，三千大千世界以珍寶莊嚴修飾，原本的污穢消失，顯現出清凈。下面的譬喻是爲了彰顯這種殊勝。這正是爲了彰顯佛陀不可思議的功德。 有人問：『前面說因為內心有高下之分，不依據佛陀的智慧，所以才見到不凈之土。佛陀現在為什麼不改變他們的心，使他們見到清凈之土，而需要按壓地面呢？』 解釋說：『爲了教化眾生的差別，有三種方式。一是改變境界，從心入手；二是改變心，從境界入手；三是境界和心都改變。』這裡採用第一種方式，改變境界，從心入手，順應舍利弗求凈土的意願，是爲了彰顯污穢的境界沒有固定的相狀。 下面是第二部分，大眾一同看見（凈土）。最初讚歎從未有過，然後看見自己坐在寶蓮花上。原本一直處於（穢土），現在才開始看見（凈土）。 下面是第三部分，如來勸導大眾觀看。『你們且觀看』，是說暫時的看見，不是永遠的，所以說『且觀』。又因為看見與否在於舍利弗，不可專斷，所以說『且觀』。 下面是第四部分，舍利弗回答佛陀，表明自己已經看見了。『唯然，世尊』，是恭敬的言辭，也是專一的意思。『然』是許可、依順的意思。專一依從佛陀的教導，觀察國土清凈，所以說『唯然』。 下面說明所見。『本所不見，本所不聞』，彰顯過去未曾見過。『今佛國土嚴凈悉現』，表明現在才開始看見。說這句話是爲了彰顯凈土的殊勝差異，與前面大眾讚歎未曾有相似。又想彰顯國土是現在才清凈，並非本來如此。 下面是第五部分，爲了消除舍利弗認為國土是現在才清凈的說法，如來重複說明國土本來清凈。其中先說法，再用比喻，最後總結。法中先說『我佛國土常凈若此』，表明清凈並非現在才開始，是爲了度化下劣的眾生，辨明應化之土，顯現真實的清凈之土。『言為下劣示土不凈』，說明對於下劣之人，佛土顯示為不凈，而對於上根之人，佛土由來都是清凈的。 有人問：『污穢的國土是眾生自己的業力所招感，與佛陀有什麼關係？為什麼說爲了度化眾生，才示現國土不凈呢？』 解釋說：『眾生看見污穢或清凈，實際上是由自己的業力所致。然而，他們所見到的，是佛土。因為佛土清凈微妙，沒有障礙，能夠隨著眾生的因緣，顯現種種相狀，就像清凈美好的寶珠，能夠隨著各種因緣，顯現種種顏色。佛土隨著因緣，使人產生不同的見解，所以說……』
【English Translation】 English version 4. Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) answered the Buddha, indicating that he had already seen (the pure land of the Buddha). 5. Based on what Śāriputra saw, the Buddha explained that the Buddha-land is originally pure. Initially, the Buddha pressed the ground with his toe, manifesting an auspicious sign, causing the land to change. At that time, the three thousand great thousand worlds were adorned with precious treasures, the original defilement disappeared, and purity was revealed. The following metaphors are to highlight this excellence. This is precisely to highlight the inconceivable merits of the Buddha. Someone asked: 'Earlier it was said that because the mind has distinctions of high and low, and does not rely on the wisdom of the Buddha, one sees an impure land. Why doesn't the Buddha now change their minds to make them see a pure land, but needs to press the ground?' The explanation is: 'For the sake of teaching the differences of sentient beings, there are three ways. First, change the environment, starting from the mind; second, change the mind, starting from the environment; third, both the environment and the mind are changed.' Here, the first method is adopted, changing the environment, starting from the mind, in accordance with Śāriputra's desire for a pure land, in order to highlight that the defiled environment has no fixed form. Below is the second part, where the assembly sees (the pure land) together. First, they exclaim that it has never happened before, and then they see themselves sitting on a jeweled lotus flower. Originally they were always in (the defiled land), and now they begin to see (the pure land). Below is the third part, where the Tathagata encourages the assembly to observe. 'You should observe', means a temporary seeing, not eternal, so it is said 'should observe'. Also, because seeing or not seeing depends on Śāriputra, it cannot be determined definitively, so it is said 'should observe'. Below is the fourth part, where Śāriputra answers the Buddha, indicating that he has already seen it. 'Yes, World Honored One', is a respectful expression, and also means single-mindedness. 'Yes' means permission and obedience. Single-mindedly following the Buddha's teachings, observing the purity of the land, so it is said 'Yes'. Below explains what was seen. 'Never seen before, never heard before', highlights what had not been seen in the past. 'Now the Buddha-land is adorned and pure, all appearing', indicates that it is only now that it is beginning to be seen. Saying this is to highlight the special difference of the pure land, similar to the previous exclamation of the assembly that it had never happened before. It also wants to highlight that the land is pure only now, not originally so. Below is the fifth part, in order to eliminate Śāriputra's view that the land is pure only now, the Tathagata repeatedly explains that the land is originally pure. Among them, first the Dharma is explained, then a metaphor is used, and finally a summary is made. In the Dharma, first it is said 'My Buddha-land is always pure like this', indicating that purity did not begin now, but is to liberate inferior beings, to distinguish the manifested land, and to reveal the true pure land. 'Saying that it is for the sake of the inferior that the land is shown as impure', explains that for inferior people, the Buddha-land appears as impure, while for people of superior faculties, the Buddha-land has always been pure. Someone asked: 'The defiled land is caused by the karma of sentient beings themselves, what does it have to do with the Buddha? Why is it said that in order to liberate sentient beings, the land is shown as impure?' The explanation is: 'Whether sentient beings see defilement or purity is actually caused by their own karma. However, what they see is the Buddha-land. Because the Buddha-land is pure and subtle, without obstacles, it can manifest various forms according to the conditions of sentient beings, just like a pure and beautiful jewel, which can manifest various colors according to various conditions. The Buddha-land follows conditions, causing people to have different views, so it is said...'
為度下劣人故示不凈耳。喻中諸天喻見土人。天福不同見飯各異。人行不同見土各別。故取為喻。共寶器者喻同一國。用土資身名為共食。隨其福德飯色異者喻行不同見土別也。于佛一種圓妙土中種種異見。如於一飯見色各異。一質異見此之謂也。下合顯法。如是舍利若人心凈便見此土功德嚴者合彼勝天見飯好也。亦應說言若人心垢見土不凈。合彼劣天見食不如。文略不說。上來第二因念顯凈。自下第三明化利益。于中有二。一由現凈利益。二由還穢利益聲聞。前中常佛現國凈時得益所由。下正明益。寶積所將得無生者知土本凈從來無染無染可起故得無生。八萬四千發菩提者睹凈愿求所以發心。后中佛攝還復如故得益所由。下正顯益。三萬二千遠塵離垢法眼凈者道悟初果由見土變。知有為法皆悉無常不取不執名為遠塵。內者見惑名為離垢。見諦明白名法眼凈。八千比丘不受諸法漏盡意解得羅漢果由見土變。知三界法悉無定性不生貪取名不受法。目前遠塵。內除愛染名為漏盡。目前離垢。得無學智名為意解。目前得眼。
方便品者。從此已下第二會說。于中九品此品之中廣顯維摩權導方便發起后說。因以標品名方便品。方便之義泛論有四。一進趣方便。進趣向果如見道前七方便等。二權巧方便。如二智中方便智等
【現代漢語翻譯】 現代漢語譯本 爲了度化下劣之人，才示現不凈的國土。譬如諸天，好比看見泥土的人們。諸天的福報不同，所見到的食物也各不相同。人們的修行不同，所見到的土地也各有差別。所以用這個來作比喻。『共寶器者』，比喻在同一個國家。用泥土來資養身體，叫做『共食』。隨著他們的福德，飯的顏色不同，比喻修行不同，所見到的土地也不同。在佛陀一種圓滿微妙的國土中，有種種不同的見解，就像對於同一份食物，見到不同的顏色一樣。一種本質，不同的見解，說的就是這個道理。下面結合來顯明佛法。像這樣，舍利弗（Śāriputra，智慧第一的佛陀弟子），如果人心清凈，就能見到這國土功德莊嚴，這相當於那些殊勝的天人，見到美好的食物。也應該這樣說，如果人心污垢，見到國土就不清凈，相當於那些低劣的天人，見到食物不如人意。經文中省略了沒有說。上面第二部分，因為憶念而顯現清凈。從下面開始第三部分，說明教化所帶來的利益。其中有兩點：一是通過顯現清凈所帶來的利益，二是通過恢復污穢所帶來的利益，使聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）受益。前面一部分，是常住佛顯現國土清凈時，得到利益的原因。下面正式說明利益。寶積（Ratnakuta，佛經中菩薩的名字）所帶領的得到無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）的人，知道國土本來就是清凈的，從來沒有被污染過，也沒有什麼污染可以生起，所以得到無生法忍。八萬四千發菩提心（bodhicitta，爲了一切眾生而追求覺悟的心）的人，看到清凈的國土，發願追求，所以發起了菩提心。後面一部分，是佛陀收回凈土，恢復原來的樣子，得到利益的原因。下面正式顯明利益。三萬二千遠塵離垢法眼凈（法眼凈，獲得對佛法的清晰洞察力）的人，通過見到國土的變化，領悟了初果（srota-āpanna，須陀洹果），知道有為法（samskrta-dharma，由因緣和合而成的法）都是無常的，不執取，不執著，叫做『遠塵』。內在的見惑（dṛṣṭi-klesha，錯誤的見解）叫做『離垢』。見諦明白，叫做『法眼凈』。八千比丘（bhiksu，佛教出家男眾），不接受諸法，漏盡意解，得到阿羅漢果（arhat，斷盡煩惱，證得解脫的聖者），通過見到國土的變化，知道三界（trayo dhātavaḥ，欲界、色界、無色界）的法都沒有固定的自性，不生起貪婪和佔有，叫做『不受法』。對應前面的『遠塵』。內在去除愛慾和染污，叫做『漏盡』。對應前面的『離垢』。得到無學之智（asaikṣa-jñāna，超越學習階段的智慧），叫做『意解』。對應前面的『得眼』。
《方便品》是第二會所說的內容。其中有九品，這一品廣泛地闡述了維摩詰（Vimalakīrti，一位在家菩薩）權巧引導的方便法門，從而發起後面的說法。因為用『方便』來標明品名，所以叫做《方便品》。方便的含義，泛泛而論有四種：一是進趣方便，進趣向于果位，比如見道（darśana-mārga，證悟真理的道路）之前的七方便等；二是權巧方便，比如二智（dve jñāne，根本智和后得智）中的方便智等。
【English Translation】 English version To liberate inferior beings, the impure land is shown. The devas (gods) in the analogy are like people seeing soil. The blessings of the devas are different, and the food they see is also different. People's practices are different, and the land they see is also different. Therefore, this is used as an analogy. 'Sharing a treasure vessel' is like being in the same country. Using soil to nourish oneself is called 'sharing food'. The different colors of the food according to their blessings are analogous to the different lands seen due to different practices. In the Buddha's one perfect and wonderful land, there are various different views, just like seeing different colors in the same food. One essence, different views, this is what it means. The following combines to reveal the Dharma. Like this, Śāriputra (the Buddha's disciple known for his wisdom), if one's mind is pure, one will see the meritorious adornments of this land, which is equivalent to those superior devas seeing good food. It should also be said that if one's mind is defiled, one will see the land as impure, equivalent to those inferior devas seeing food that is not as good. The text omits this. The second part above is the manifestation of purity through recollection. From below begins the third part, explaining the benefits brought by teaching. There are two points: first, the benefits brought by manifesting purity; second, the benefits brought by restoring impurity, benefiting the Śrāvakas (those who attain enlightenment by listening to the Buddha's teachings). The first part is the reason for the benefits gained when the permanent Buddha manifests a pure land. The following formally explains the benefits. Those led by Ratnakuta (a Bodhisattva's name in the sutra) who attain anutpattika-dharma-ksanti (the realization that all dharmas are neither created nor destroyed) know that the land is originally pure, never defiled, and there is no defilement that can arise, so they attain anutpattika-dharma-ksanti. The eighty-four thousand who generate bodhicitta (the mind of seeking enlightenment for the sake of all beings) see the pure land and vow to seek it, so they generate bodhicitta. The latter part is the reason for the benefits gained when the Buddha retracts the pure land and restores it to its original state. The following formally reveals the benefits. The thirty-two thousand who are far from dust, detached from defilement, and have pure Dharma eyes (clear insight into the Dharma) realize the first fruit (srota-āpanna) by seeing the changes in the land, knowing that conditioned dharmas (samskrta-dharma, phenomena that arise from causes and conditions) are impermanent, not grasping, not clinging, called 'far from dust'. Internal afflictions of view (dṛṣṭi-klesha, wrong views) are called 'detached from defilement'. Clearly seeing the truth is called 'pure Dharma eyes'. The eight thousand bhiksus (Buddhist monks) do not accept dharmas, exhaust their outflows, and attain the fruit of arhat (a liberated being who has extinguished all afflictions) by seeing the changes in the land, knowing that the dharmas of the three realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm) have no fixed nature, not generating greed and possession, called 'not accepting dharmas'. Corresponding to the previous 'far from dust'. Internally removing love and defilement is called 'exhausting outflows'. Corresponding to the previous 'detached from defilement'. Attaining the wisdom beyond learning (asaikṣa-jñāna) is called 'understanding the meaning'. Corresponding to the previous 'attaining the eye'.
The 'Upāya Chapter' is the content spoken in the second assembly. Among the nine chapters, this chapter extensively elucidates Vimalakīrti's (a lay Bodhisattva) skillful means of guidance, thereby initiating the subsequent teachings. Because 'upāya' is used to mark the chapter name, it is called the 'Upāya Chapter'. The meaning of upāya, generally speaking, has four types: first, the upāya of advancing towards, advancing towards the fruit position, such as the seven upāyas before the path of seeing (darśana-mārga); second, skillful upāya, such as the wisdom of upāya in the two wisdoms (dve jñāne, fundamental wisdom and subsequent wisdom).
實無三乘權巧施之。三施造方便。如十波羅蜜中方便波羅所為善巧故曰方便。四整合方便。如地論說。此法巧成名方便等。諸法同體巧相整合故曰方便。前三唯德后一通法。今此所論義當第二權巧方便。但權巧中義別有三。一身方便。現形六道無所不為。二口方便。實無三乘權以施之。三意方便。現證聲聞緣覺之果及起煩惱業苦等事。今此正明身業方便亦兼口意。故下文言以如是等無量方便饒益眾生。又復此中巧化眾生。亦即是其施造方便。明此方便名方便品。下隨文釋。此會之中有序有正。不定進退有二。一唯取維摩現今一會所說之法以為正宗。是即從初至獨寢以疾臥來通為由序。善來文殊不來相下是其正宗。序中約人兩門分別。一通維摩及佛分別。第二唯就維摩分別。通約維摩及佛分別者序中分二。初方便品明其維摩現病起發。二弟子品下彰其如來告命起說。前現病中文別有三。初舉維摩為起說人。二已曾下讚歎維摩彰起說德。三其以方便現身疾下現病起說。后明如來告命序中文別亦三。初維摩詰念待聖問起告所由。二如來因念正告問疾。三念文殊與眾來下維摩空室待其所告。於此分中告問為宗。是故總名如來告問起發序矣。即文以求為序正爾。通約維摩及佛如是。唯就維摩分別云何。于中略以三問分別。一顯德
【現代漢語翻譯】 現代漢語譯本 實際上並沒有三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）之分，這只是權宜之計的施設。『三施』（三種佈施，即財施、法施、無畏施）是爲了創造方便，就像十波羅蜜（Dasa-paramitas）中的方便波羅蜜（Upaya-paramita），因為善巧的緣故才稱為『方便』。『四整合方便』，如《地論》所說，這種巧妙成就的方法名為『方便』等等。諸法同體，巧妙地相互整合，所以稱為『方便』。前面的三種（三施）只涉及功德，後面一種（四整合方便）則普遍適用於一切法。現在這裡所討論的意義，相當於第二種『權巧方便』。但在權巧中，意義又分為三種：一是身方便，現身於六道（Gati）之中，無所不為；二是口方便，實際上沒有三乘之分，只是權宜地施設；三是意方便，示現證得聲聞（Sravaka）、緣覺（Pratyekabuddha）的果位，以及生起煩惱、業、苦等事情。現在這裡主要闡明的是身業方便，也兼顧口業和意業。所以下文說『以如是等無量方便饒益眾生』。而且，這裡巧妙地化度眾生，也就是施造方便。說明這種方便名為《方便品》。下面將隨文解釋。 這次法會中，有『序』（引言）和『正』（正文），不定進退有兩種理解。一是隻取維摩詰（Vimalakirti）現在這次法會所說的法作為正宗。也就是從開始到『獨寢以疾臥』，都作為引言。『善來文殊』（Manjusri）到『不來相』以下是正宗。引言中，從人和法兩個方面分別。一是維摩詰和佛（Buddha）共同分別，二是隻就維摩詰分別。維摩詰和佛共同分別，引言分為兩部分。首先，《方便品》說明維摩詰示現生病，引發說法。其次，《弟子品》以下彰顯如來（Tathagata）告命，引發說法。前面示現生病的部分，文義上分為三部分。首先，舉出維摩詰作為引發說法的人。其次，『已曾下』讚歎維摩詰，彰顯引發說法的功德。第三，『其以方便現身疾下』，示現生病，引發說法。後面說明如來告命的引言，文義上也分為三部分。首先，維摩詰心想等待聖人的提問，說明引發的原因。其次，如來因為這個想法，正式告命問疾。第三，『念文殊與眾來下』，維摩詰在空室中等待所告命的人。在這部分中，告命問疾是宗旨。所以總稱為如來告問引發序。即從經文來尋求，作為引言是正確的。維摩詰和佛共同分別的情況是這樣。只就維摩詰分別又是怎樣的呢？其中略以三個問題來分別：一是顯揚功德。
【English Translation】 English version In reality, there are no three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana); this is merely a skillful means of expedient application. The 'three kinds of giving' (three kinds of Dana, namely material giving, Dharma giving, and fearlessness giving) are for creating convenience, just like the Upaya-paramita (Perfection of Skillful Means) in the Ten Paramitas (Dasa-paramitas), which is called 'skillful means' because of its skillful nature. 'Four integrated skillful means,' as stated in the Dasabhumika Sutra, this method of skillful accomplishment is called 'skillful means,' and so on. All dharmas are of the same essence, skillfully integrated with each other, so it is called 'skillful means.' The previous three (three kinds of giving) only involve merit, while the latter one (four integrated skillful means) applies universally to all dharmas. The meaning discussed here corresponds to the second type, 'skillful expedient means.' However, within skillful means, the meaning is further divided into three types: first, body skillful means, manifesting in the six realms (Gati), doing everything possible; second, speech skillful means, in reality, there are no three vehicles, but they are expediently applied; third, mind skillful means, demonstrating the attainment of the fruits of Sravaka (Hearer) and Pratyekabuddha (Solitary Buddha), as well as arising afflictions, karma, suffering, and other matters. What is mainly explained here is body karma skillful means, also taking into account speech karma and mind karma. Therefore, the following text says, 'Using such countless skillful means to benefit sentient beings.' Moreover, skillfully transforming sentient beings here is also the creation of expedient means. Explaining that this skillful means is named the Upaya Chapter. The following will be explained according to the text. In this assembly, there is an 'introduction' (preface) and a 'main body' (text), with two ways of understanding the indefinite advance and retreat. One is to only take the Dharma spoken by Vimalakirti (Vimalakirti) in this present assembly as the main doctrine. That is, from the beginning to 'lying alone and feigning illness' is all considered the introduction. 'Welcome, Manjusri' (Manjusri) to 'the aspect of non-coming' and below is the main body. In the introduction, there are two aspects of distinction from the perspective of people and Dharma. One is the joint distinction between Vimalakirti and the Buddha (Buddha), and the other is the distinction solely based on Vimalakirti. The joint distinction between Vimalakirti and the Buddha, the introduction is divided into two parts. First, the Upaya Chapter explains Vimalakirti's manifestation of illness, triggering the Dharma talk. Second, the Disciples Chapter and below highlight the Tathagata's (Tathagata) command, triggering the Dharma talk. In the previous part of manifesting illness, the meaning is divided into three parts. First, Vimalakirti is cited as the person who initiates the Dharma talk. Second, 'Having already...' praises Vimalakirti, highlighting the merit of initiating the Dharma talk. Third, 'He skillfully manifested illness...' manifests illness, triggering the Dharma talk. In the latter introduction explaining the Tathagata's command, the meaning is also divided into three parts. First, Vimalakirti thinks of waiting for the question of the sage, explaining the reason for initiating. Second, the Tathagata formally commands to inquire about the illness because of this thought. Third, 'Thinking that Manjusri and the assembly are coming...' Vimalakirti waits in the empty room for the person commanded. In this part, commanding to inquire about the illness is the main purpose. Therefore, it is collectively called the introduction of the Tathagata's command and initiation. That is, seeking from the sutra text, it is correct to take it as the introduction. The situation of the joint distinction between Vimalakirti and the Buddha is like this. What is the distinction solely based on Vimalakirti like? Among them, it is briefly distinguished by three questions: first, to reveal merit.
序二現相序三興念序。言顯德者廣顯維摩行德殊勝令人敬信聞說樂受。于中有三。一直嘆顯德。二以疾故國王大臣皆往問下寄就說顯德。亦得名為寄化顯德。三弟子品下寄對顯德。於此分中先對不堪彰其德高。問疾品初寄對所堪顯其德妙。顯德如是。言現相者所現有二。一現病為由。二問疾品空室起發。論其現病為后十原。語其空室為后七本。故得名序。十之與七問疾品中當廣辨列。現相如是。言興念者爲念有二。一弟子品初念問為由。二問疾品初念文殊來空室相待。序相如是。正宗之文至時當辨。此一序正舊來共傳。二通攝維摩一世所說悉為正宗。是則從初乃至方便現身疾來判為由序。以其疾故國王大臣皆往問下悉為正宗。廣集維摩一世所說為正行法令人學故。就初序中文別有三。一標列說人。二已曾供下嘆其說德。三其以方便現身疾下現疾起說。初中毗耶出其住處。言有長者標列其人。德標時望故號長者。名維摩詰列其名諱。次嘆其德。于中初先嘆其實德。欲度人下嘆其權德。實為化本故先讚歎。權為化由故復嘆之。實中有二。一明維摩內德充盈。二諸佛咨下美響遐振為人敬嘆。前中先嘆自分功德。久于佛道心已純下嘆其勝進。就自分中先嘆自利。明瞭生下嘆其利他。前自利中先嘆行圓。大愿成就嘆其愿滿。嘆行
【現代漢語翻譯】 現代漢語譯本 序二：現相序，三：興念序。說到彰顯功德，就是廣泛彰顯維摩詰（Vimalakirti，一位在家菩薩）的德行殊勝，使人敬佩信服，聽聞後心生歡喜。其中有三種方式：一是直接讚歎彰顯功德；二是因為維摩詰生病，國王大臣都去慰問，藉此機會說法彰顯功德，也可稱為借化彰顯功德；三是弟子品之後，通過對比來彰顯功德。在這個部分中，先是通過對比不堪勝任的人來襯托維摩詰的德行高尚，在問疾品開始時，通過對比堪勝任的人來彰顯維摩詰的德行精妙。彰顯功德就是這樣。 說到『現相』，所呈現的現象有兩種：一是示現生病作為緣由；二是問疾品中，在空室中引發的討論。關於示現生病，是爲了後面的十個『原』（原因）；關於空室，是爲了後面的七個『本』（根本）。所以稱為『序』。這十個『原』和七個『本』，在問疾品中會詳細辨析。『現相』就是這樣。 說到『興念』，引發的念頭有兩種：一是弟子品開始時，弟子們念及慰問維摩詰的緣由；二是問疾品開始時，念及文殊菩薩（Manjushri）將要到來，在空室中等待。『序相』就是這樣。正宗的內容到時再辨析。這個『序』和『正』，舊來都是共同傳習的。另一種觀點認為，維摩詰一生所說的一切都是『正宗』。那麼，從一開始到方便示現生病，都可以判為『由序』（因緣序）。因為維摩詰生病，國王大臣都去慰問，這都屬於『正宗』。廣泛收集維摩詰一生所說，作為正行之法，使人學習。在最初的『序』中，文義上又有三種：一是標明說法的人；二是『已曾供養』之後，讚歎說法的功德；三是『其以方便現身疾』之後，示現疾病引發說法。最初的部分中，毗耶離（Vaishali，古印度城市）是維摩詰的住處。『言有長者』，標明說法的人。因為他的德行是當時的楷模，所以被稱為『長者』。『名維摩詰』，列出他的名諱。接下來讚歎他的功德。其中先讚歎他的真實功德，『欲度人』之後，讚歎他的權巧功德。真實功德是教化的根本，所以先讚歎。權巧功德是教化的緣由，所以接著讚歎。真實功德中有兩種：一是說明維摩詰內在的功德充盈；二是『諸佛咨』之後，讚美他的名聲遠揚，為人敬佩讚歎。前面的部分中，先讚歎他自身的功德。『久于佛道心已純』之後，讚歎他的殊勝精進。在自身功德中，先讚歎他的行持圓滿。『大愿成就』，讚歎他的願力圓滿。讚歎他的行持。
【English Translation】 English version Preface Two: The Preface of Manifestation; Preface Three: The Preface of Arousing Thoughts. Speaking of manifesting virtues, it is to widely manifest the supreme virtues of Vimalakirti (a lay bodhisattva), making people admire and believe, and feel joy upon hearing about them. There are three ways to do this: first, directly praising and manifesting virtues; second, because Vimalakirti is ill, the king and ministers all go to inquire, taking this opportunity to preach and manifest virtues, which can also be called manifesting virtues through expedient transformation; third, after the Disciples Chapter, contrasting to manifest virtues. In this section, first, contrasting with those who are incapable to highlight Vimalakirti's noble virtues; at the beginning of the Inquiry of Illness Chapter, contrasting with those who are capable to highlight Vimalakirti's exquisite virtues. Manifesting virtues is like this. Speaking of 'manifestation,' there are two kinds of phenomena presented: first, showing illness as a reason; second, the discussion initiated in the empty room in the Inquiry of Illness Chapter. Regarding showing illness, it is for the ten 'origins' (reasons) that follow; regarding the empty room, it is for the seven 'fundamentals' (roots) that follow. Therefore, it is called 'preface.' These ten 'origins' and seven 'fundamentals' will be analyzed in detail in the Inquiry of Illness Chapter. 'Manifestation' is like this. Speaking of 'arousing thoughts,' there are two kinds of thoughts aroused: first, at the beginning of the Disciples Chapter, the disciples think of the reason for inquiring about Vimalakirti's illness; second, at the beginning of the Inquiry of Illness Chapter, thinking that Manjushri (a bodhisattva) is about to arrive, waiting in the empty room. 'Preface of manifestation' is like this. The main content will be analyzed later. This 'preface' and 'main content' have been commonly practiced in the past. Another view is that everything Vimalakirti said in his life is the 'main content.' Then, from the beginning to the expedient manifestation of illness, it can be judged as the 'preface of cause' (causal preface). Because Vimalakirti is ill, the king and ministers all go to inquire, which all belong to the 'main content.' Widely collecting what Vimalakirti said in his life, as the Dharma of correct practice, to make people learn. In the initial 'preface,' there are three kinds of meanings in the text: first, indicating the person who speaks the Dharma; second, after 'having made offerings,' praising the merits of speaking the Dharma; third, after 'he expediently manifested illness,' showing illness to initiate the Dharma. In the initial part, Vaishali (an ancient Indian city) is Vimalakirti's residence. 'Speaking of a householder,' indicating the person who speaks the Dharma. Because his virtues are the model of the time, he is called 'householder.' 'Named Vimalakirti,' listing his name. Next, praising his merits. Among them, first praising his true merits, after 'desiring to liberate people,' praising his expedient merits. True merits are the root of teaching, so praise them first. Expedient merits are the reason for teaching, so praise them next. There are two kinds of true merits: first, explaining that Vimalakirti's inner merits are abundant; second, after 'the Buddhas consult,' praising his fame far and wide, admired and praised by people. In the previous part, first praising his own merits. After 'having been in the Buddha-way for a long time, his mind is pure,' praising his supreme progress. In his own merits, first praising his perfect practice. 'Great vows accomplished,' praising his vows fulfilled. Praising his practice.
圓中約位以嘆。亦以維摩住於一地普攝一切諸地功德故約諸位而以嘆之。已曾供養無量諸佛深殖善本嘆七地已還功用之行。如地經說。一一地中多供養佛名為已供。無量諸佛此攝功德。深殖善本明攝智慧。又供諸佛起行所依。深殖善本正起所行。得無生忍嘆八地行。忍別有五。如仁王說。一者伏忍。種性解行深伏煩惱故名為伏。二者信忍。初二三地。於後無生深信不壞。三者順忍。四五六地。趣順無生。四無生忍。七八九地。見法無起。五寂滅忍。十地及佛。相盡證寂得大涅槃。七地雖得無生忍而未清凈。八地已上無生忍凈故就說之。辯才無礙嘆九地行。彼具四無礙辯才為生說法名辯無礙。遊戲通等嘆十地行。遊戲神通是十地中神通大也。化用難測名之為神。神而無壅故說為通。於此神通曆涉名游。出入無礙如戲相似故複名戲。逮諸總持是十地中大陀羅尼也。獲無畏等是十地中智慧大也。智有四種。一摧邪智。二入正智。此二一對。三是實智。四方便智。復是一對。文中初言獲無所畏降魔勞怨是摧邪智。獲無畏者得四無畏伏外道也。降魔怨者得佛十力壞魔怨也。魔能勞亂名之為勞。敗人善根故說為怨。十力堅固能降伏之。此皆佛德。何故說為十地智大也。滿在佛果得在十地。故大品經發趣品中宣說十力四無畏等十地悉
【現代漢語翻譯】 現代漢語譯本： 圓中約位以嘆：這是通過圓融的方式，概括了各個階位的功德來讚歎。因為維摩詰（Vimalakirti）居住在一個地方，卻能普遍攝取一切諸地的功德，所以用這種方式來讚歎。 已曾供養無量諸佛，深殖善本：這是讚歎七地（Saptama-bhumi）及以前的修行所具有的功用之行。如同《地經》（Bhumi Sutra）所說，在每一地中多次供養佛，就稱為『已供養無量諸佛』，這裡概括了功德。『深殖善本』則表明概括了智慧。而且，供養諸佛是發起修行的基礎，『深殖善本』是真正發起修行的行為。 得無生忍：這是讚歎八地（Achala-bhumi）的修行。『忍』在這裡有五種區別，如同《仁王經》（Renwang Sutra）所說：第一是伏忍，因為種性、理解和行為都深深地降伏了煩惱，所以稱為『伏』。第二是信忍，對應初地（Pramudita-bhumi）、二地（Vimala-bhumi）和三地（Prabhakari-bhumi），對於未來的無生之理深信不疑。第三是順忍，對應四地（Archishmati-bhumi）、五地（Sudurjaya-bhumi）和六地（Abhimukhi-bhumi），趨向順應無生之理。第四是無生忍，對應七地（Durangama-bhumi）、八地（Achala-bhumi）和九地（Sadhumati-bhumi），見到諸法不生不滅。第五是寂滅忍，對應十地（Dharmamegha-bhumi）和佛果，相盡而證得寂滅的大涅槃（Mahaparinirvana）。七地雖然也證得了無生忍，但還不夠清凈，而八地以上無生忍已經清凈，所以特別提出來。 辯才無礙：這是讚歎九地（Sadhumati-bhumi）的修行。九地菩薩（Bodhisattva）具有四無礙辯才，爲了眾生說法，所以稱為『辯才無礙』。 遊戲通等：這是讚歎十地（Dharmamegha-bhumi）的修行。『遊戲神通』是十地中的大神通。變化莫測稱為『神』，神通沒有阻礙稱為『通』。在這種神通中經歷涉入稱為『游』，出入無礙如同遊戲一般，所以又稱為『戲』。 逮諸總持：這是指十地中的大陀羅尼（Dharani）。 獲無畏等：這是指十地中的大智慧。智慧有四種：一是摧邪智，二是入正智，這二者是一對；三是實智，四是方便智，這二者也是一對。文中一開始說的『獲無所畏，降魔勞怨』，就是摧邪智。『獲無畏』是指得到四無畏，降伏外道。『降魔怨』是指得到佛的十力，摧毀魔的怨恨。魔能使人勞累迷惑，所以稱為『勞』，敗壞人的善根，所以稱為『怨』。十力堅固，能夠降伏它們。這些都是佛的功德，為什麼說是十地智大呢？因為圓滿在佛果，而得到的基礎在十地。《大品經》（Mahaprajnaparamita Sutra）發趣品中宣說的十力、四無畏等，十地都具備。
【English Translation】 English version: 'Praising by approximating positions within the circle': This praises by summarizing the merits of various stages in a comprehensive way. Because Vimalakirti (Vimalakirti) dwells in one place, yet can universally encompass the merits of all lands, this method is used to praise. 'Having already made offerings to countless Buddhas, deeply planting roots of goodness': This praises the meritorious practices of the seventh ground (Saptama-bhumi) and earlier stages. As stated in the 'Bhumi Sutra' (Bhumi Sutra), repeatedly making offerings to Buddhas in each ground is called 'having already made offerings to countless Buddhas,' which summarizes merits. 'Deeply planting roots of goodness' indicates summarizing wisdom. Moreover, offering to Buddhas is the foundation for initiating practice, and 'deeply planting roots of goodness' is the actual act of initiating practice. 'Attaining non-origination forbearance': This praises the practice of the eighth ground (Achala-bhumi). 'Forbearance' here has five distinctions, as stated in the 'Renwang Sutra' (Renwang Sutra): First is subduing forbearance, because nature, understanding, and behavior deeply subdue afflictions, hence it is called 'subduing.' Second is believing forbearance, corresponding to the first ground (Pramudita-bhumi), second ground (Vimala-bhumi), and third ground (Prabhakari-bhumi), deeply believing in the principle of non-origination without wavering. Third is conforming forbearance, corresponding to the fourth ground (Archishmati-bhumi), fifth ground (Sudurjaya-bhumi), and sixth ground (Abhimukhi-bhumi), tending to conform to the principle of non-origination. Fourth is non-origination forbearance, corresponding to the seventh ground (Durangama-bhumi), eighth ground (Achala-bhumi), and ninth ground (Sadhumati-bhumi), seeing that all dharmas neither arise nor cease. Fifth is quiescent forbearance, corresponding to the tenth ground (Dharmamegha-bhumi) and Buddhahood, where appearances cease and quiescent great Nirvana (Mahaparinirvana) is attained. Although the seventh ground also attains non-origination forbearance, it is not yet pure, while the non-origination forbearance of the eighth ground and above is pure, so it is specifically mentioned. 'Unobstructed eloquence': This praises the practice of the ninth ground (Sadhumati-bhumi). The Bodhisattva (Bodhisattva) of the ninth ground possesses the four unobstructed eloquence, speaking Dharma for sentient beings, hence it is called 'unobstructed eloquence.' 'Playful powers and the like': This praises the practice of the tenth ground (Dharmamegha-bhumi). 'Playful powers' are the great supernatural powers in the tenth ground. Unpredictable changes are called 'power,' and supernatural powers without obstruction are called 'supernatural.' Experiencing and entering into these supernatural powers is called 'play,' and entering and exiting without hindrance is like a game, so it is also called 'playful.' 'Grasping all dharanis': This refers to the great Dharani (Dharani) in the tenth ground. 'Obtaining fearlessness and the like': This refers to the great wisdom in the tenth ground. There are four types of wisdom: first is the wisdom to destroy evil, and second is the wisdom to enter righteousness, these two are a pair; third is true wisdom, and fourth is expedient wisdom, these two are also a pair. The text initially mentions 'obtaining fearlessness, subduing demons and resentment,' which is the wisdom to destroy evil. 'Obtaining fearlessness' refers to obtaining the four fearlessnesses, subduing external paths. 'Subduing demonic resentment' refers to obtaining the ten powers of the Buddha, destroying the resentment of demons. Demons can cause fatigue and confusion, hence they are called 'fatigue,' and they ruin people's roots of goodness, hence they are called 'resentment.' The ten powers are firm and can subdue them. These are all merits of the Buddha, so why is it said that the wisdom of the tenth ground is great? Because perfection is in Buddhahood, while the foundation for obtaining it is in the tenth ground. The ten powers, four fearlessnesses, etc., proclaimed in the 'Initiation' chapter of the 'Mahaprajnaparamita Sutra' (Mahaprajnaparamita Sutra) are all possessed by the tenth ground.
得。入深法門是入正智。如來藏性是深法門。證會名入。此初對竟。善於智度是其實智。經說十地智波羅蜜最為增上名善智度。此即證智。通達方便是方便智。隨有巧知名通方便。此即教智。前嘆行圓。大愿成就嘆其愿滿。所求皆得名大愿成。前嘆自利下嘆利他。明瞭眾生心之所趣智其欲也。現起希望名之為欲智欲所求名之所趣。又能分別諸根利鈍知物根也。宿習今成說以為根。謂信進等。根性不同有利有鈍維摩悉知。前嘆自分下嘆勝進。上攝佛德名為勝進。于中四句。文于佛道心已純淑是第一句明其愿成。大菩提果是其佛道。純謂精也。淑猶善也。維摩于佛求心精純求心善淑故名純淑。決定大乘是第二句明其信成。佛果為佛。大人所乘名為大乘。於此深信決定不疑故名決定。諸有所作能善思量是第三句明其解成。勝修非一名諸所作。於此中審觀不謬名善思量。住佛威儀心大如海是第四句明其行成。住佛威儀身行同佛。心大如海心行同佛。前嘆德盈。下嘆名美為人敬嘆。諸佛咨嗟上為佛嘆。十方諸佛咨口嗟嘆故云咨。弟子釋梵世主敬者下為人敬。弟子敬者為人敬也。為佛四部弟子同敬。釋梵世主為天敬也。釋謂帝釋梵謂梵王。世主是其護世四王。常為此等之所尊敬。六趣同敬且舉此等。上嘆實德下嘆權德。權中初總。
【現代漢語翻譯】 現代漢語譯本 得。（入深法門）是入正智。（如來藏性）是深法門。證會名入。此初對竟。善於智度是其實智。《經》說（十地智波羅蜜）最為增上名善智度。此即證智。通達方便是方便智。隨有巧知名通方便。此即教智。前嘆行圓。（大愿成就）嘆其愿滿。所求皆得名（大愿成）。前嘆自利下嘆利他。明瞭眾生心之所趣智其欲也。現起希望名之為欲智欲所求名之所趣。又能分別諸根利鈍知物根也。宿習今成說以為根。謂信進等。根性不同有利有鈍（維摩）悉知。前嘆自分下嘆勝進。上攝佛德名為勝進。于中四句。文于（佛道）心已純淑是第一句明其愿成。（大菩提果）是其佛道。純謂精也。淑猶善也。（維摩）于佛求心精純求心善淑故名純淑。決定（大乘）是第二句明其信成。（佛果）為佛。大人所乘名為（大乘）。於此深信決定不疑故名決定。諸有所作能善思量是第三句明其解成。勝修非一名諸所作。於此中審觀不謬名善思量。住（佛）威儀心大如海是第四句明其行成。住（佛）威儀身行同佛。心大如海心行同佛。前嘆德盈。下嘆名美為人敬嘆。諸佛咨嗟上為佛嘆。十方諸佛咨口嗟嘆故云咨。弟子（釋梵世主）敬者下為人敬。弟子敬者為人敬也。為佛四部弟子同敬。（釋梵世主）為天敬也。（釋）謂（帝釋），（梵）謂（梵王）。（世主）是其護世四王。常為此等之所尊敬。六趣同敬且舉此等。上嘆實德下嘆權德。權中初總。
【English Translation】 English version To enter the profound Dharma gate (入深法門) is to enter correct wisdom. The Tathagatagarbha nature (如來藏性) is a profound Dharma gate. Realizing and understanding is called entering. This is the end of the first pair. Being skilled in wisdom and measure is true wisdom. The Sutra says that the Prajnaparamita of the Ten Grounds (十地智波羅蜜) is the most supreme and is called skillful wisdom and measure. This is realization wisdom. Being thoroughly versed in skillful means is expedient wisdom. Skillful knowledge is called thorough understanding of skillful means. This is teaching wisdom. The previous praise was for the perfection of conduct. The Great Vow Accomplishment (大愿成就) praises the fulfillment of the vows. Obtaining all that is sought is called Great Vow Accomplishment (大愿成). The previous praise was for self-benefit, and the following praise is for benefiting others. Clearly understanding where the minds of sentient beings are directed is knowing their desires. The arising of hope is called desire-wisdom; what desire seeks is called where it is directed. Furthermore, being able to distinguish the sharpness and dullness of the faculties is knowing the roots of things. Past habits now become what are called roots, such as faith and diligence. The nature of the faculties is different, some sharp and some dull; Vimalakirti (維摩) knows all. The previous praise was for one's own share, and the following praise is for superior progress. Comprehending the Buddha's virtues is called superior progress. Within these four lines, the text says that Vimalakirti's (維摩) mind towards the Buddha-path (佛道) is already pure and virtuous; this is the first line, clarifying the accomplishment of the vow. The Great Bodhi Fruit (大菩提果) is the Buddha-path. Pure means refined. Virtuous means good. Vimalakirti's (維摩) seeking mind towards the Buddha is refined and pure, and his seeking mind is good and virtuous, therefore it is called pure and virtuous. Decidedly the Great Vehicle (大乘) is the second line, clarifying the accomplishment of faith. The Buddha-fruit (佛果) is the Buddha. What great beings ride is called the Great Vehicle (大乘). Having deep faith in this, being decisively without doubt, is called decided. Whatever is done, being able to contemplate it well, is the third line, clarifying the accomplishment of understanding. Superior cultivation is another name for all that is done. Within this, carefully observing without error is called contemplating well. Abiding in the Buddha's (佛) dignified manner, with a mind as vast as the sea, is the fourth line, clarifying the accomplishment of conduct. Abiding in the Buddha's dignified manner, the bodily conduct is the same as the Buddha's. The mind is as vast as the sea, the mental conduct is the same as the Buddha's. The previous praise was for the fullness of virtue. The following praise is for the beauty of the name, being respected and praised by people. All the Buddhas praise and admire, the above is the Buddha's praise. The Buddhas of the ten directions praise and admire with their mouths, therefore it is called praise. Disciples, Shakra, Brahma, and world-protectors (釋梵世主) respect, the following is people's respect. Disciples' respect is people's respect. The fourfold disciples of the Buddha all respect. Shakra, Brahma, and world-protectors (釋梵世主) are the heavens' respect. Shakra (釋) refers to Indra (帝釋), Brahma (梵) refers to the Brahma King (梵王). World-protectors (世主) are the four guardian kings who protect the world. They are always respected by these beings. The six realms all respect, and these are mentioned as examples. The above praise is for actual virtue, and the following praise is for expedient virtue. The beginning of expediency is general.
資財無量攝貧下別。以如是等無量方便饒益生下總以結嘆。就初總中欲度人故現生所為。以善方便現生之智。方便之義約行泛論有其三種。一證方便。于第一義能捨情相善巧證入。故彼地經第八地中名彼證行以為善慧方便矣。二助方便。于彼隨有助道行中善巧修習故名方便。故地持中宣說十二巧方便行。於此門中巧修自利巧能利他悉名方便。三不住行中善巧修起。于中有六。一觀空不著能起有行名為方便。如地經說。十方便慧發起勝行。即其事也。第二行有不染心常證寂故名方便。三即凈常染得大涅槃不捨世間故曰方便。四即染恒凈不捨世間而常涅槃故曰方便。五自利兼他不偏自利故名方便。六他利兼自不失自善故名方便。今此所論不住方便。于不住中證空隨有即凈隨染即自兼他名方便智。居毗耶離正明現生。別中有二。一以道攝俗謂以六度攝取眾生。文相可知。二從雖為白衣已下即俗以通道。于中有三。一處俗不同。二入治正下以法化益。三若在長者長者尊下居上攝下。初中合有十三句文。攝為三對。自利利他。初七一對次四一對后二一對。就初對中前六自利后一利他。前自利中初一約形道俗分別。雖為白衣奉持沙門清凈律行。次一約處。雖處居家不著三界。次二約人。示有妻子常修梵行現有眷屬常樂遠離。后二約
【現代漢語翻譯】 現代漢語譯本 以無量的資財來幫助貧困卑賤的人。像這樣用無量的方法來饒益眾生，總的來說就是爲了讚歎佛的功德。就總的方面來說，佛爲了度化世人，示現今生所作所為，以善巧方便來展現今生的智慧。方便的意義，從行為上泛泛而談，有三種：一是證方便，對於第一義諦能夠捨棄情執，善巧地證入，所以在《彼地經》第八地中，稱這種證入的行為為善慧方便。二是助方便，對於那些隨順的助道之行，能夠善巧地修習，所以稱為方便。因此，《地持經》中宣說了十二種巧方便行，在這方面，巧妙地修習自利，巧妙地利益他人，都稱為方便。三是不住行中的善巧修起，其中有六種：一是觀察空性而不執著，能夠發起有為之行，稱為方便。如《地經》所說：『十方便慧發起勝行』，就是這個意思。二是修行有為之行而不染著，內心常證寂靜，所以稱為方便。三是即使是清凈的常道，也能被染污，從而獲得大涅槃，不捨棄世間，所以稱為方便。四是即使是染污的，也能恒常清凈，不捨棄世間而常住涅槃，所以稱為方便。五是自利兼顧利他，不偏廢自利，所以稱為方便。六是利他兼顧自利，不失去自身的善行，所以稱為方便。現在這裡所說的是不住方便，在不住中證悟空性，隨順有為之行，即使是清凈的也能被染污，即使是自利也能兼顧利他，這都稱為方便智。居住在毗耶離城，正是爲了表明示現今生。別說中有兩種，一是以道來攝取世俗，即以六度（Dāna，Śīla，Kṣānti，Vīrya，Dhyāna，Prajñā）來攝取眾生，文句的含義可以理解。二是從『雖為白衣』以下，即是從世俗來通達佛道，其中有三種，一是身處世俗而不同於世俗，二是在治理政事時以佛法來教化利益眾生，三是如果身在長者（Gṛhapati）的地位，就以長者的身份來居於上位，攝受下位的人。最初的部分共有十三句，可以概括為三對，即自利利他。最初七句為一對，其次四句為一對，最後兩句為一對。在最初的一對中，前六句是自利，后一句是利他。在前面的自利中，第一句是從形式上區分佛道和世俗，『雖為白衣，奉持沙門（Śrāmaṇa）清凈律行』。第二句是從所處環境來說，『雖處居家，不著三界（Trailokya）』。第三、四句是從人的角度來說，『示有妻子，常修梵行（Brahmacarya），現有眷屬，常樂遠離』。后兩句是說
【English Translation】 English version He uses immeasurable wealth to help the poor and lowly. In this way, he benefits sentient beings through immeasurable means, which is generally to praise the Buddha's merits. In general terms, in order to liberate people, the Buddha manifests his actions in this life, demonstrating the wisdom of this life through skillful means. The meaning of 'upāya' (skillful means), broadly speaking in terms of conduct, has three aspects: First, 'proof upāya', which is the ability to abandon emotional attachments and skillfully enter the first principle. Therefore, in the eighth bhūmi (stage) of the Bhoomika Sutra, this practice of realization is called 'skillful wisdom upāya'. Second, 'auxiliary upāya', which is the skillful practice of auxiliary paths. Therefore, the Bodhisattvabhūmi proclaims twelve skillful upāya practices. In this context, skillfully cultivating self-benefit and skillfully benefiting others are both called 'upāya'. Third, the skillful arising in non-abiding conduct, which has six aspects: First, observing emptiness without attachment, being able to initiate conditioned actions, is called 'upāya'. As the Bhoomika Sutra says, 'The ten upāya wisdoms initiate superior conduct', which is what it means. Second, practicing conditioned actions without being tainted, the mind constantly realizing tranquility, is called 'upāya'. Third, even if it is pure and constant, it can be defiled, thereby attaining great nirvāṇa (extinguishment), without abandoning the world, hence it is called 'upāya'. Fourth, even if it is defiled, it can be constantly pure, without abandoning the world and constantly abiding in nirvāṇa, hence it is called 'upāya'. Fifth, benefiting oneself while also benefiting others, without neglecting self-benefit, is called 'upāya'. Sixth, benefiting others while also benefiting oneself, without losing one's own good deeds, is called 'upāya'. What is being discussed here is non-abiding upāya, realizing emptiness in non-abiding, following conditioned actions, even if it is pure it can be defiled, even if it is self-benefit it can also benefit others, all of this is called 'upāya wisdom'. Residing in Vaishali (Vaiśālī), is precisely to indicate the manifestation of this life. There are two aspects to the specific discussion: first, using the path to embrace the mundane, that is, using the six pāramitās (perfections) to embrace sentient beings, the meaning of the words can be understood. Second, from 'although a layman' onwards, that is, from the mundane to penetrate the Buddha's path, which has three aspects: first, being in the mundane but different from the mundane; second, using the Dharma to teach and benefit sentient beings while governing affairs; third, if one is in the position of a householder (Gṛhapati), one resides in a superior position as a householder, embracing those in lower positions. The initial part has a total of thirteen sentences, which can be summarized into three pairs, namely self-benefit and benefiting others. The first seven sentences are a pair, the next four sentences are a pair, and the last two sentences are a pair. In the first pair, the first six sentences are self-benefit, and the last sentence is benefiting others. In the preceding self-benefit, the first sentence distinguishes between the Buddha's path and the mundane in form, 'Although a layman, upholding the pure precepts of a Śrāmaṇa (ascetic)'. The second sentence is in terms of the environment, 'Although living at home, not attached to the three realms (Trailokya)'. The third and fourth sentences are in terms of people, 'Showing that he has a wife and children, constantly practicing Brahmacarya (celibacy), having relatives, constantly delighting in detachment'. The last two sentences say
就資具分別。雖服寶飾相好嚴身雖服飲食禪悅為味。食有二種。一世間食二出世食。世食有四。所謂段食思食觸食及以識食。出世之食有其五種。法食禪食念食愿食及解脫食。然今維摩雖處段食禪悅為味。禪即禪食。禪定釋神名之為悅甘神曰味。此前自利。博弈戲處輒以度人是其利他。博謂六博。弈謂棋弈。此等戲處輒以度人。此初對竟。第二對中初二自利。受諸異道不毀正信明信不壞。雖明世典常樂佛法明愿不壞。后二利他。一切見敬供養中最身業益物。維摩巧化今他見者悉共尊仰。是故名為一切見敬。維摩德深有尊敬者獲無量福。故為一切供養中最。執治正法攝諸長幼口業益物。以佛正法大小同教故攝長幼。此兩對竟。第三對中初自利。少集多慶名作諧偶。心無貪愛故獲俗利不以喜悅。后句利他。遇人便化故游四衢饒益眾生。上來第一在俗不同。自下第二以法益物。于中五句。入治正法救護一切王法益物。入講論處道以大乘佛法攝人。入諸學堂誘開童蒙俗法教物。入諸淫舍示欲之過入諸酒肆能立其志。此之兩句行法利生。此兩段竟。自下第三居上攝下有十一句。前八人尊后三天尊。六道俱上人天益多。所以偏舉。人中初言長者中尊說勝法者。凡是長者人多咨稟須教勝法。居士中尊斷貪著者居士有二。一廣積資產居
【現代漢語翻譯】 現代漢語譯本 就資具分別：即使穿戴寶飾，以美好的儀容莊嚴自身；即使食用飲食，也以禪悅為滋味。食物有兩種：一是世間食物，二是出世間食物。世間食物有四種，即段食（一段段的食物）、思食（思想上的食物）、觸食（感官接觸的食物）以及識食（意識上的食物）。出世間的食物有五種，即法食（佛法）、禪食（禪定）、念食（正念）、愿食（願力）以及解脫食（解脫的智慧）。 然而現在的維摩詰，雖然食用段食，卻以禪悅為滋味。禪就是禪食。禪定能夠解釋神識，名為悅，甘美神識名為味。這之前是自利。在博弈嬉戲的場所，總是用來度化他人，這是他的利他行為。博指的是六博，弈指的是圍棋。在這些嬉戲的場所，總是用來度化他人。這是第一對的結束。第二對中，前兩句是自利：接受各種外道的思想，但不毀壞對正信的信仰，表明他的信仰堅定不移。雖然精通世間的典籍，卻常常喜愛佛法，表明他的願力堅定不移。 后兩句是利他：在一切的尊敬供養中，以身業利益眾生。維摩詰巧妙地化導，使見到他的人都共同尊敬仰慕。因此稱為『一切見敬』。維摩詰的德行深厚，尊敬他的人能夠獲得無量的福報，所以稱為『一切供養中最』。執持治理正法，攝受年長和年幼的人，以口業利益眾生。因為佛的正法對大人和小孩都同樣教導，所以能夠攝受年長和年幼的人。這兩對結束。第三對中，首先是自利：稍微聚集就感到慶幸，名為作諧偶。心中沒有貪愛，所以獲得世俗的利益也不感到喜悅。 后一句是利他：遇到人就進行教化，所以在四通八達的道路上游化，饒益眾生。上面第一段講的是在世俗中與衆不同，下面第二段講的是用佛法利益眾生。其中有五句：進入治理政事的場所，用正法救護一切，用王法利益眾生；進入講論的場所，用大乘佛法攝受人們；進入各種學堂，誘導開化兒童，用世俗的法律教導他們；進入各種淫舍，揭示慾望的過患；進入各種酒肆，能夠幫助人們樹立志向。這兩句是行法利生。這兩段結束。從下面第三段開始，講的是居於上位者如何攝受下位者，共有十一句。前面八句是人中尊，後面三句是天中尊。六道眾生都向上，人和天得到的好處更多。之所以特別舉出人和天，是因為在人中，首先說長者中的尊者，因為大多數長者都會前來請教，需要教導殊勝的佛法。居士中的尊者，是能夠斷除貪著的人，居士有兩種，一種是廣積資產的居士
【English Translation】 English version Regarding the distinctions of resources: Even if adorned with precious ornaments and beautiful features, using them to embellish the body; even when consuming food and drink, taking the joy of meditation as its flavor. There are two types of food: worldly food and transcendental food. Worldly food is of four kinds: namely, coarse food (physical food), thought-food (food of the mind), contact-food (food of the senses), and consciousness-food (food of awareness). Transcendental food is of five kinds: Dharma-food (teachings), meditation-food (dhyana), mindfulness-food (smrti), aspiration-food (pranidhana), and liberation-food (vimukti). However, Vimalakirti, while consuming coarse food, takes the joy of meditation as its flavor. Dhyana (禪) is meditation-food. Dhyana explains the spirit, called 'joy,' and the sweetness of the spirit is called 'flavor.' This is initially for self-benefit. In places of gambling and amusement, he always uses them to liberate others; this is his altruistic behavior. 'Bo' (博) refers to 'liu bo' (六博, an ancient Chinese board game), and 'yi' (弈) refers to 'weiqi' (圍棋, Go). In these places of amusement, he always uses them to liberate others. This is the end of the first pair. In the second pair, the first two statements are for self-benefit: accepting various heterodox paths without destroying the correct faith, demonstrating unwavering belief. Although well-versed in worldly classics, he constantly delights in the Buddha-dharma, demonstrating unwavering vows. The latter two statements are for the benefit of others: among all forms of reverence and offerings, benefiting beings through bodily actions. Vimalakirti skillfully transforms, causing all who see him to respect and admire him. Therefore, he is called 'revered by all who see him.' Vimalakirti's virtue is profound, and those who respect him obtain immeasurable blessings; hence, he is called 'supreme among all offerings.' Upholding and governing the correct Dharma, embracing both the old and the young, benefiting beings through verbal actions. Because the Buddha's correct Dharma teaches both adults and children equally, he embraces both the old and the young. This concludes the two pairs. In the third pair, the first is for self-benefit: rejoicing in small gatherings, called 'making harmony.' Without greed in his heart, he obtains worldly benefits without delight. The latter statement is for the benefit of others: transforming people upon encountering them, thus wandering in the thoroughfares to benefit beings. The first section above discusses being different in the world; the second section below discusses benefiting beings with the Dharma. Among them are five statements: entering places of governance, protecting all with the correct Dharma, benefiting beings with the laws of the king; entering places of discussion, embracing people with the Mahayana Buddha-dharma; entering various schools, guiding and enlightening children, teaching them with worldly laws; entering various brothels, revealing the faults of desire; entering various taverns, able to establish their aspirations. These two statements are practicing the Dharma to benefit beings. This concludes these two sections. From the third section below, it discusses how those in higher positions embrace those in lower positions, totaling eleven statements. The first eight statements are the honored among humans, and the last three statements are the honored among devas (天, celestial beings). All six realms ascend, with humans and devas receiving more benefits. The reason for specifically mentioning humans and devas is that among humans, first, it speaks of the honored among elders, because most elders come to seek guidance and need to be taught the supreme Dharma. The honored among lay practitioners are those who can sever attachments; there are two types of lay practitioners, one who accumulates vast wealth
財之士名為居士。二在家修道居家道士名為居士。今據初門。彼多貪財故教斷貪。剎利中尊教忍辱者剎利王種。自在難寢故須教忍。婆羅門中除我慢者彼多博學喜生慢高故教除之。大臣中尊教正法者臣吏宰俗喜生柱罰須教正法。王子中尊示忠孝者王子于父是臣是子。為臣須忠為子宜孝。所以教之。王子貪位喜行逆害故教忠孝。內官中尊化宮女者。中曹奄人主常宮女易以法化。故教以正。庶民中尊令興福者凡庶薄福。故須教引令修福業。下為天尊。梵天中尊誨勝慧者梵者多樂習禪不修聖道。須教勝慧。帝釋中尊示無常者彼多著欲須示無常令生厭離。護世中尊護眾生者彼四天王防護世間不令鬼神枉害人民名護世王。維摩在中常護眾生。諸天無量且舉斯耳。上來別難。以如是等無量方便饒益生者總以結嘆。上來第二嘆其說德。其以方便現身有疾是第三段現病起說。假病弘道故曰方便。此亦是前諸方便中一方便耳。上來由序。下為正宗。于中略以五門分別。一約所化凡聖分別。二約所教凡夫二乘菩薩分別。三就維摩顯德分別。四約所顯因果分別。五隨文釋。初言所化凡聖別者盡此品來因凡問疾明教凡夫法。弟子品下因聖問疾明教賢聖中先對不堪彰昔所說。問疾品下對其所堪明今所說。此一門竟。言約所教凡夫二乘菩薩別者盡此
【現代漢語翻譯】 現代漢語譯本 有財富的人被稱為居士（Ju Shi，在家修行的佛教信徒）。在家修道的居家道士也被稱為居士。現在根據最初的含義，他們大多貪圖錢財，所以教導他們斷除貪念。剎帝利（Cha Di Li，古印度社會等級，指武士）中最受尊敬的人，教導他們忍辱，因為剎帝利是王族，生活安逸難以忍耐，所以需要教導忍辱。婆羅門（Po Luo Men，古印度社會等級，指祭司）中要去除他們的我慢，因為他們大多博學，容易產生傲慢，所以教導他們去除我慢。大臣中最受尊敬的人，教導他們正法，因為臣子和官吏容易濫用刑罰，所以需要教導正法。王子中最受尊敬的人，要展示忠孝，因為王子對於父親來說既是臣子又是兒子，作為臣子應該忠誠，作為兒子應該孝順，所以要教導他們。王子貪圖王位，容易做出叛逆和殘害的事情，所以教導他們忠孝。內官中最受尊敬的人，要教化宮女。中曹的太監主管後宮的宮女，容易用佛法教化她們，所以用正法教導她們。庶民中最受尊敬的人，要讓他們興起福德，因為普通百姓福報淺薄，所以需要引導他們修習福業，下可以成為天人。梵天（Fan Tian，佛教中的色界天）中最受尊敬的人，要教誨他們殊勝的智慧，因為梵天的人大多喜歡習禪，不修習聖道，所以需要教導他們殊勝的智慧。帝釋（Di Shi，佛教中的欲界天主）中最受尊敬的人，要展示無常，因為他們大多執著于慾望，需要展示無常，讓他們產生厭離之心。護世（Hu Shi，守護世界的天王）中最受尊敬的人，要守護眾生，因為這四位天王防護世間，不讓鬼神無故傷害人民，所以被稱為護世王。維摩（Wei Mo，即維摩詰，Vimalakirti）常常守護眾生。諸天無量無邊，這裡只是舉例說明。以上是分別提出的問題。用這些無量的方法饒益眾生，總的來說是用總結讚歎的方式。以上第二部分是讚歎他的說法功德。他用方便法門示現生病是第三段，示現生病而開始說法。假借生病來弘揚佛道，所以說是方便。這也是之前諸多方便法門中的一種。以上是序分，下面是正宗分。其中略微用五個方面來分別：一是根據所教化對象的凡夫和聖人來分別；二是根據所教的內容，對凡夫、二乘（聲聞和緣覺）和菩薩來分別；三是就維摩詰（Vimalakirti）來顯示他的功德；四是根據所顯示的因果來分別；五是隨文解釋。首先說根據所教化對象的凡夫和聖人來分別，盡此品都是因為凡夫問疾而闡明教化凡夫的佛法。《弟子品》以下是因為聖人問疾而闡明教化賢聖的佛法，先針對不堪教化的人彰顯過去所說的法，在《問疾品》以下針對堪能教化的人闡明現在所說的法。這一方面結束。說根據所教的內容，對凡夫、二乘和菩薩來分別，盡此
【English Translation】 English version Those with wealth are called Upasakas (Ju Shi, Buddhist lay practitioners). Home-dwelling Taoists who cultivate the Way at home are also called Upasakas. Now, according to the initial meaning, they are mostly greedy for wealth, so they are taught to renounce greed. Among the Kshatriyas (Cha Di Li, ancient Indian social class, referring to warriors), the most respected are taught forbearance, because Kshatriyas are royalty, living in comfort and finding it difficult to endure, so they need to be taught forbearance. Among the Brahmins (Po Luo Men, ancient Indian social class, referring to priests), their arrogance should be removed, because they are mostly learned and easily become arrogant, so they are taught to remove arrogance. Among the ministers, the most respected are taught the Righteous Dharma, because ministers and officials easily abuse punishments, so they need to be taught the Righteous Dharma. Among the princes, the most respected should demonstrate loyalty and filial piety, because a prince is both a subject and a son to his father. As a subject, he should be loyal, and as a son, he should be filial, so they are taught this. Princes are greedy for the throne and easily commit rebellious and harmful acts, so they are taught loyalty and filial piety. Among the inner officials, the most respected should transform the palace women. The eunuchs of the Central Administration are in charge of the palace women of the inner palace, and it is easy to transform them with the Dharma, so they are taught the Righteous Dharma. Among the common people, the most respected should be encouraged to cultivate blessings, because ordinary people have shallow blessings, so they need to be guided to cultivate meritorious deeds, so that they can become gods in the future. Among the Brahma Heavens (Fan Tian, heavens of the Form Realm in Buddhism), the most respected should be taught supreme wisdom, because the people of the Brahma Heavens mostly like to practice meditation and do not cultivate the Holy Path, so they need to be taught supreme wisdom. Among the Shakra (Di Shi, lord of the Desire Realm in Buddhism), the most respected should demonstrate impermanence, because they are mostly attached to desires, and impermanence needs to be shown to them so that they can generate aversion. Among the World Protectors (Hu Shi, heavenly kings who protect the world), the most respected should protect sentient beings, because these four heavenly kings protect the world, preventing ghosts and spirits from harming the people without cause, so they are called World Protector Kings. Vimalakirti (Wei Mo, Vimalakirti) often protects sentient beings. The heavens are immeasurable, and these are just examples. The above are questions raised separately. Using these immeasurable methods to benefit sentient beings is generally done through summary and praise. The second part above praises the merits of his teachings. His expedient means of manifesting illness is the third section, manifesting illness and beginning to teach the Dharma. Borrowing illness to propagate the Buddhist path is therefore called expedient. This is also one of the many expedient means mentioned earlier. The above is the introductory section, and below is the main section. Among them, five aspects are used to distinguish them: first, according to the ordinary people and sages who are the objects of teaching; second, according to the content of the teachings, distinguishing between ordinary people, the Two Vehicles (Shravakas and Pratyekabuddhas), and Bodhisattvas; third, focusing on Vimalakirti (Vimalakirti) to reveal his merits; fourth, according to the causes and effects that are revealed; and fifth, explaining according to the text. First, according to the ordinary people and sages who are the objects of teaching, this entire chapter explains the Dharma for teaching ordinary people because ordinary people ask about illness. The 'Disciples Chapter' and below explain the Dharma for teaching the virtuous and sages because sages ask about illness, first highlighting the Dharma spoken in the past for those who are incapable of being taught, and in the 'Inquiry about Illness Chapter' and below, explaining the Dharma spoken now for those who are capable of being taught. This aspect ends. Saying that according to the content of the teachings, distinguishing between ordinary people, the Two Vehicles, and Bodhisattvas, this entire
品來教凡夫法。第二一品教聲聞法。菩薩問疾盡香積品教菩薩法。于中初先寄對不堪彰其法體。問疾品下對所堪明其修相。此兩門竟。就維摩顯德分別者。初盡菩薩問疾品來廣舉維摩巧說難敵彰其智勝。問疾品下廣顯維摩神變難測明其通勝。細實兼通粗判如是。此三門竟。言就所顯因果別者因果有二。一法身因果二凈土因果。從初盡入不二門品明法身因果。香積一品明凈土因果。就前法身因果之中隨人分三。此品之中對化凡夫顯法身因果。常樂佛身是法身果。從於無量功德生等是法身因。弟子品中對化聲聞顯法身因果。對前九人明法身因。對后一人彰法身果。菩薩問疾盡不二門對教菩薩顯法身因果。初彌勒明菩薩德是法身果。先嚴已后明法身因。就明因中先對不堪辨出行體。問疾品下約對所堪明修成相。法身因果辨之粗爾。就明凈土因果之中香積品初明凈土果。寄就香積如來以顯。香積品末修十修八明凈土因。所顯如是。次釋其文。此品之中因凡問疾明教凡法。于中有三。一因前現病國王大臣婆羅門等皆往問疾。二其往下因其問疾廣為說法。三長者維摩為諸問疾而說法下明說利益。初段可知。第二段中初言往者廣為說法總明為說。下別顯之。別中有二。一說生死過令其生厭。二說佛功德使其生欣。前厭生死護煩惱行。
【現代漢語翻譯】 現代漢語譯本 品來教凡夫法（針對凡夫的教法）。第二一品教聲聞法（針對聲聞的教法）。菩薩問疾盡香積品教菩薩法（針對菩薩的教法）。其中，最初先借助對比不具器者來彰顯其法體。問疾品之後，通過對比具器者來闡明其修行之相。這兩方面內容結束。 就維摩顯德進行區分，首先從菩薩問疾品開始，廣泛列舉維摩詰巧妙的言說，難以匹敵，彰顯其智慧殊勝。問疾品之後，廣泛展現維摩詰不可思議的神變，表明其神通廣大。粗略地判斷，細緻之處在於兼顧神通與智慧。這三方面內容結束。 關於所顯示的因果差別，因果分為兩種：一是法身因果，二是凈土因果。從最初到入不二法門品，闡明法身因果。香積品闡明凈土因果。在前述法身因果中，根據不同根器的人分為三類。此品中，針對化導凡夫，闡明法身因果。常樂佛身是法身果。從於無量功德生等是法身因。弟子品中，針對化導聲聞，闡明法身因果。針對前面的九位弟子，闡明法身因。針對後面的那位弟子，彰顯法身果。菩薩問疾直到不二法門，針對教化菩薩，闡明法身因果。最初彌勒菩薩闡明菩薩的功德，這是法身果。先闡述莊嚴自己，之後闡明法身因。在闡明因的過程中，首先針對不具器者辨別其修行之體。問疾品之後，針對具器者闡明修行的成就之相。法身因果的辨析大致如此。 關於闡明凈土因果，香積品最初闡明凈土果。藉助香積如來來顯示。香積品末尾，修十種善行、八種正道，闡明凈土因。所顯示的內容如上所述。 接下來解釋經文。此品中，因為凡夫問疾而闡明教化凡夫的法。其中有三部分：一是由於之前示現疾病，國王、大臣、婆羅門等都來問疾。二是接下來因為他們問疾而廣泛地說法。三是長者維摩為前來問疾的人說法，闡明說法的利益。第一段內容容易理解。第二段內容中，首先說『往者廣為說法』，總的說明了為他們說法。下面分別闡述。分別闡述的內容有兩方面：一是講述生死的過患，使他們產生厭離。二是講述佛的功德，使他們產生欣喜。前者厭離生死，守護煩惱之行。
【English Translation】 English version This chapter teaches the Dharma for ordinary beings (Fanfu Fa). Chapter 21 teaches the Dharma for Sravakas (Shengwen Fa). The 'Bodhisattva's Inquiry of Illness' chapter up to the 'Fragrance Accumulation' chapter teaches the Dharma for Bodhisattvas (Pusa Fa). Among these, initially, a contrast is made with those who are incapable to reveal the essence of the Dharma. After the 'Inquiry of Illness' chapter, the focus shifts to those who are capable, clarifying the aspects of their practice. These two aspects conclude. Regarding the distinction in Vimalakirti's display of virtues, it begins with the 'Bodhisattva's Inquiry of Illness' chapter, extensively listing Vimalakirti's skillful speech, which is unmatched, highlighting his superior wisdom. After the 'Inquiry of Illness' chapter, it extensively reveals Vimalakirti's inconceivable spiritual transformations, demonstrating his vast supernatural powers. A rough judgment is that it subtly encompasses both supernatural powers and wisdom. These three aspects conclude. Concerning the differences in the manifested causes and effects, there are two types of causes and effects: one is the cause and effect of the Dharmakaya (Fashen), and the other is the cause and effect of the Pure Land (Jingtu). From the beginning up to the 'Entering the Gate of Non-Duality' chapter, it elucidates the cause and effect of the Dharmakaya. The 'Fragrance Accumulation' chapter elucidates the cause and effect of the Pure Land. Within the aforementioned cause and effect of the Dharmakaya, it is divided into three categories based on the different capacities of individuals. In this chapter, it elucidates the cause and effect of the Dharmakaya for the purpose of guiding ordinary beings. The 'Eternal Blissful Buddha Body' is the fruit of the Dharmakaya. 'Born from immeasurable merits' and so on are the causes of the Dharmakaya. In the 'Disciples' chapter, it elucidates the cause and effect of the Dharmakaya for the purpose of guiding Sravakas. Regarding the previous nine disciples, it elucidates the cause of the Dharmakaya. Regarding the last disciple, it reveals the fruit of the Dharmakaya. 'Bodhisattva's Inquiry of Illness' up to the 'Gate of Non-Duality', it elucidates the cause and effect of the Dharmakaya for the purpose of teaching Bodhisattvas. Initially, Maitreya (Mile) Bodhisattva elucidates the virtues of Bodhisattvas, which is the fruit of the Dharmakaya. First, it elucidates adorning oneself, and then it elucidates the cause of the Dharmakaya. In elucidating the cause, it first distinguishes the nature of practice for those who are incapable. After the 'Inquiry of Illness' chapter, it elucidates the aspects of the accomplishment of practice for those who are capable. The analysis of the cause and effect of the Dharmakaya is roughly like this. Regarding the elucidation of the cause and effect of the Pure Land, the 'Fragrance Accumulation' chapter initially elucidates the fruit of the Pure Land. It is revealed through the Fragrance Accumulation Tathagata (Xiangji Rulai). At the end of the 'Fragrance Accumulation' chapter, cultivating the ten good deeds and the eightfold path elucidates the cause of the Pure Land. What is revealed is as described above. Next, the text is explained. In this chapter, the Dharma of teaching ordinary beings is elucidated because ordinary beings inquire about illness. There are three parts: first, because of the previous manifestation of illness, the king, ministers, Brahmins, and others all come to inquire about the illness. Second, next, because they inquire about the illness, the Dharma is extensively taught. Third, the elder Vimalakirti teaches the Dharma to those who come to inquire about the illness, elucidating the benefits of teaching the Dharma. The first part is easy to understand. In the second part, it first says 'those who come extensively teach the Dharma', generally explaining that the Dharma is taught to them. Below, it is explained separately. There are two aspects to the separate explanations: one is to talk about the faults of birth and death, so that they generate aversion. The other is to talk about the merits of the Buddha, so that they generate joy. The former is to be averse to birth and death, and to protect the practice of afflictions.
后令生欣護小乘行。前教厭中初先別教觀身五過。下諸人者此可厭患結勸生厭。前別教中教觀無常。苦空無我及與不凈通后佛身合有六法。然諸法門開合不定。總準一法謂一法界。或分為二生死涅槃。此二之外無第三法。約之說人凡聖之外無第三人。或分為三謂三自性。如楞伽說。所謂緣起自性及成緣起妄想是生死法。生死之中有境無實。從緣集生說為緣起。心虛不真說為妄想。成是涅槃性不壞故。或分為四謂四法印。如地持說。一切行無常一切行苦諸法無我涅槃寂滅是其四也。前三生死後一涅槃。問曰無我理通諸法。何故偏判以為生死。此義不定進退四門。一就情分別。生死有我涅槃無我。以著我故世間受生。是故有我偏在生死離我不生。為是涅槃一向無我。二就法相相對分別。生死無我涅槃有我。生死之法體無性實用不自在故說無我。涅槃性實故說有我。三就性實及與假用。生死涅槃二俱有我。是義云何。生死法中有二種我。一性實我所謂佛性。故經問言二十五有有我不也。佛答我者即如來藏。藏即佛性。一切眾生。悉有佛性。即是我義。二假用我五陰和合整合我人。故經云言眾生佛性不即六法不離六法。言六法者五陰及我。此我即是假用我也。生死有此涅槃亦然。如來法身是其性我。如涅槃說。若法是常是真是
【現代漢語翻譯】 現代漢語譯本 之後，（佛）讓（弟子）生起欣樂之心，守護小乘的修行。之前（佛）教導（弟子）厭離於（世事），最初先分別教導觀身有五種過患。對於下根器的人，這些是可以厭惡和憂患的，勸導他們生起厭離之心。之前的分別教中，教導觀察無常、苦、空、無我以及不凈，這些與後面的佛身合起來共有六法。然而，各種法門的開合併不固定，總的來說可以歸結為一法，即一法界。或者可以分為二，即生死和涅槃。這二者之外沒有第三法。如果就人來說，凡夫和聖人之外沒有第三種人。或者可以分為三，即三種自性，如《楞伽經》（Laṅkāvatāra Sūtra）所說。所謂的緣起自性以及成緣起的妄想是生死之法。在生死之中，只有境而沒有實。從因緣聚集而生，所以說是緣起。心虛妄不真實，所以說是妄想。『成』是涅槃，因為其自性不壞。或者可以分為四，即四法印，如《地持經》（Bodhisattvabhūmi Śāstra）所說。一切行無常，一切行苦，諸法無我，涅槃寂滅，這就是四法印。前三是生死，后一是涅槃。問：無我的道理貫通一切法，為什麼偏偏判定為生死？這個意義並不固定，可以從四個方面來探討。一、就情識分別，生死有我，涅槃無我。因為執著於我，所以世間眾生會受生，因此有我偏在於生死；離開我就不會受生，所以涅槃一向是無我的。二、就法相相對分別，生死無我，涅槃有我。生死的法體沒有自性，作用不自在，所以說無我。涅槃的自性真實，所以說有我。三、就自性真實以及假用來說，生死和涅槃二者都有我。這個道理是怎樣的呢？生死法中有兩種我，一是自性真實的我，即所謂的佛性。所以經中問到，『二十五有（twenty-five realms of existence）中有我嗎？』佛回答說『我』，指的就是如來藏（Tathāgatagarbha）。如來藏就是佛性，一切眾生都有佛性，這就是我的含義。二是假用的我，五陰（Skandha）和合整合我人。所以經中說，眾生的佛性不即六法，也不離六法。所說的六法就是五陰和我，這個我就是假用的我。生死有這個，涅槃也有。如來的法身（Dharmakāya）就是自性之我，如《涅槃經》（Nirvana Sutra）所說，如果法是常、是真
【English Translation】 English version Afterward, (the Buddha) caused (disciples) to generate joy and protect the practice of the Hinayana. Previously, (the Buddha) taught (disciples) to be disgusted with (worldly affairs), initially teaching separately to contemplate the five faults of the body. For those of lower capacity, these are things to be disgusted with and worried about, encouraging them to generate disgust. In the previous separate teaching, taught to contemplate impermanence, suffering, emptiness, non-self, and impurity, which together with the subsequent Buddha-body make up six dharmas. However, the opening and closing of various dharma gates are not fixed; generally speaking, they can be summarized as one dharma, which is the one dharma realm. Or it can be divided into two, namely Samsara (birth and death) and Nirvana. There is no third dharma outside of these two. If speaking of people, there is no third type of person outside of ordinary people and sages. Or it can be divided into three, namely the three self-natures, as stated in the Laṅkāvatāra Sūtra. The so-called dependent origination self-nature and the dependent origination delusion are the dharmas of Samsara. In Samsara, there is only object but no reality. It arises from the gathering of causes and conditions, so it is said to be dependent origination. The mind is empty and not true, so it is said to be delusion. 'Accomplishment' is Nirvana, because its self-nature is not destroyed. Or it can be divided into four, namely the four dharma seals, as stated in the Bodhisattvabhūmi Śāstra. All conditioned things are impermanent, all conditioned things are suffering, all dharmas are without self, Nirvana is quiescence; these are the four dharma seals. The first three are Samsara, and the last one is Nirvana. Question: The principle of non-self pervades all dharmas, why is it specifically judged to be Samsara? This meaning is not fixed and can be explored from four aspects. First, from the perspective of emotions and consciousness, Samsara has self, Nirvana has no self. Because of attachment to self, sentient beings in the world will be born, therefore self is biased towards Samsara; without self, there will be no birth, so Nirvana is always without self. Second, from the perspective of the relative characteristics of dharmas, Samsara is without self, Nirvana has self. The dharma of Samsara has no self-nature and its function is not free, so it is said to be without self. The self-nature of Nirvana is real, so it is said to have self. Third, in terms of the true nature and the false function, both Samsara and Nirvana have self. How is this principle? There are two types of self in the dharma of Samsara, one is the true self-nature, which is the so-called Buddha-nature. Therefore, the sutra asks, 'Is there a self in the twenty-five realms of existence?' The Buddha answers 'self', which refers to the Tathāgatagarbha. The Tathāgatagarbha is the Buddha-nature, and all sentient beings have Buddha-nature, which is the meaning of self. The second is the false self, the aggregation of the five Skandhas forms the self. Therefore, the sutra says that the Buddha-nature of sentient beings is neither identical to the six dharmas nor separate from the six dharmas. The six dharmas mentioned are the five Skandhas and the self, and this self is the false self. Samsara has this, and so does Nirvana. The Dharmakāya of the Tathagata is the self-nature, as stated in the Nirvana Sutra, if a dharma is permanent, is true
實是主是依名為我者是性實我。說諸佛五陰整合假人。是假用我此是第三。四就因緣破相空理生死涅槃二俱無我。如經中說。今就第二。是故無我判屬生死。故涅槃說生死法為無常苦無我不凈。涅槃之法常樂我凈。或分為五。如楞伽中五法是也。名相妄想正智如如是其五法。名相妄想是生死法。名之與相是生死境。境體無實但是名有說之為名。事相差別說之為相。妄想是其生死之情。正智如如是涅槃法。正智慧證如如所證。又復如下迦旃延中所說五法亦是五也。彼生死中宣說無常苦空無我。涅槃說一。故合為五。空與無我有何差別而須分二。依如毗曇。陰體非我名為無我。陰非我所說以為空。若依成實。眾生空者名之為空。法體空者說為無我。故於彼論中眾生空觀名空。通遣十六神故。法空觀者名無我行。若依此經。眾生空者名為無我。故下文言眾生是道場知無我故。法空名空。故不文言一切法是道場知諸法空故。以有此異故別分為二。如此中說。生死宣說無常苦空無我不凈涅槃合一故有六種。或分為八。如涅槃說。生死法中宣說無常苦無我不凈涅槃宣說常樂我凈是其八也。或說為十。生死宣說無常苦空無我不凈涅槃宣說常樂我凈及與有義故合有十。或說十六。如涅槃說。涅槃有八常樂我凈真實善有。翻對涅槃生死亦
【現代漢語翻譯】 現代漢語譯本 『實是主是依名為我者是性實我』，這是指實在的、主宰的、依賴的，名為『我』的，是真實存在的『我』。這是第一種觀點。 『說諸佛五陰整合假人』，認為諸佛所說的五蘊（色、受、想、行、識）聚合而成的是虛假的『人』。『是假用我此是第三』，這是說虛假地使用『我』的概念，這是第三種觀點。 『四就因緣破相空理生死涅槃二俱無我』，第四種觀點是依據因緣、破除表相、空性的道理，認為生死和涅槃兩種狀態下都沒有『我』。 『如經中說』，就像經典中所說的那樣。 『今就第二。是故無我判屬生死。故涅槃說生死法為無常苦無我不凈。涅槃之法常樂我凈』，現在討論第二種觀點。因此，『無我』被歸屬於生死。所以涅槃經典說生死的法則是無常、苦、無我、不凈。而涅槃的法則是常、樂、我、凈。 『或分為五。如楞伽中五法是也。名相妄想正智如如是其五法。名相妄想是生死法。名之與相是生死境。境體無實但是名有說之為名。事相差別說之為相。妄想是其生死之情。正智如如是涅槃法。正智慧證如如所證』，或者可以分為五種，就像《楞伽經》中的五法：名、相、妄想、正智、如如。其中，名、相、妄想是生死的法則。名和相是生死的境界。境界的本體並不真實，只是有名而稱之為『名』，事物的差別稱為『相』。妄想是生死的感情。正智和如如是涅槃的法則。正智慧夠證悟如如的境界，如如是被正智所證悟的。 『又復如下迦旃延中所說五法亦是五也。彼生死中宣說無常苦空無我。涅槃說一。故合為五』，另外，就像《迦旃延經》中所說的五法也是這五種。其中，在生死中宣說無常、苦、空、無我，在涅槃中只說『一』，所以合起來是五種。 『空與無我有何差別而須分二。依如毗曇。陰體非我名為無我。陰非我所說以為空。若依成實。眾生空者名之為空。法體空者說為無我。故於彼論中眾生空觀名空。通遣十六神故。法空觀者名無我行。若依此經。眾生空者名為無我。故下文言眾生是道場知無我故。法空名空。故不文言一切法是道場知諸法空故。以有此異故別分為二』，『空』和『無我』有什麼差別，為什麼要分為兩種？如果依據《毗曇》，五蘊的本體不是『我』，這稱為『無我』。五蘊不是『我所擁有』，這稱為『空』。如果依據《成實論》，眾生是空的，這稱為『空』。法的本體是空的，這稱為『無我』。所以在《成實論》中，眾生空觀稱為『空』，因為它普遍破除了十六種神我。法空觀稱為『無我行』。如果依據這部經，眾生是空的，這稱為『無我』。所以下文說『眾生是道場，因為知道無我』。法是空的，稱為『空』。所以經文中沒有說『一切法是道場，因為知道諸法空』。因為有這些不同，所以分別分為兩種。 『如此中說。生死宣說無常苦空無我不凈涅槃合一故有六種。或分為八。如涅槃說。生死法中宣說無常苦無我不凈涅槃宣說常樂我凈是其八也。或說為十。生死宣說無常苦空無我不凈涅槃宣說常樂我凈及與有義故合有十。或說十六。如涅槃說。涅槃有八常樂我凈真實善有。翻對涅槃生死亦』，就像這裡所說，生死宣說無常、苦、空、無我、不凈，涅槃合一，所以有六種。或者可以分為八種，就像《涅槃經》所說，在生死的法則中宣說無常、苦、無我、不凈，在涅槃中宣說常、樂、我、凈，這就是八種。或者說為十種，生死宣說無常、苦、空、無我、不凈，涅槃宣說常、樂、我、凈以及『有』的意義，所以合起來有十種。或者說十六種，就像《涅槃經》所說，涅槃有八種：常、樂、我、凈、真實、善、有。與涅槃相反，生死也...
【English Translation】 English version 'That which is real, the master, the dependent, named 'I', is the truly existing 'I'.' This refers to that which is real, the master, the dependent, named 'I', which is the truly existing 'I'. This is the first view. 'Saying that the Buddhas' five skandhas (form, feeling, perception, volition, consciousness) are assembled into a false person.' It is believed that the five aggregates spoken of by the Buddhas are assembled into a false 'person'. 'It is false to use 'I', this is the third.' This means falsely using the concept of 'I'; this is the third view. 'The fourth, based on the principles of cause and condition, breaking through appearances and emptiness, both Samsara (生死) and Nirvana (涅槃) are without 'I'.' The fourth view is based on cause and condition, breaking through appearances and the principle of emptiness, believing that there is no 'I' in both the states of Samsara and Nirvana. 'As it is said in the sutras.' Just as it is said in the scriptures. 'Now concerning the second. Therefore, 'no-self' is assigned to Samsara. Therefore, the Nirvana Sutra says that the laws of Samsara are impermanent, suffering, no-self, and impure. The laws of Nirvana are permanent, blissful, self, and pure.' Now discussing the second view. Therefore, 'no-self' is attributed to Samsara. So the Nirvana Sutra says that the laws of Samsara are impermanent, suffering, no-self, and impure. While the laws of Nirvana are permanent, blissful, self, and pure. 'Or divided into five. Such as the five dharmas in the Lankavatara Sutra. Name, form, imagination, right knowledge, suchness are the five dharmas. Name, form, imagination are the dharmas of Samsara. Name and form are the realm of Samsara. The substance of the realm is unreal, but only the name exists, which is called 'name'. The differences in things are called 'form'. Imagination is the emotion of Samsara. Right knowledge and suchness are the dharmas of Nirvana. Right knowledge can realize suchness, and suchness is what is realized by right knowledge.' Or it can be divided into five, like the five dharmas in the Lankavatara Sutra: name (名), form (相), imagination (妄想), right knowledge (正智), and suchness (如如). Among them, name, form, and imagination are the laws of Samsara. Name and form are the realm of Samsara. The substance of the realm is not real, but only the name exists, which is called 'name', and the differences in things are called 'form'. Imagination is the emotion of Samsara. Right knowledge and suchness are the laws of Nirvana. Right knowledge can realize the state of suchness, and suchness is what is realized by right knowledge. 'Furthermore, the five dharmas mentioned in the Katyayana Sutra are also these five. In Samsara, impermanence, suffering, emptiness, and no-self are proclaimed. In Nirvana, only 'one' is spoken of. Therefore, combined, there are five.' Furthermore, like the five dharmas mentioned in the Katyayana Sutra, they are also these five. Among them, impermanence, suffering, emptiness, and no-self are proclaimed in Samsara, and only 'one' is spoken of in Nirvana, so combined, there are five. 'What is the difference between emptiness and no-self that requires them to be divided into two? According to the Abhidharma, the substance of the skandhas is not 'I', which is called 'no-self'. The skandhas are not 'what I possess', which is called 'emptiness'. According to the Tattvasiddhi Shastra, the emptiness of beings is called 'emptiness'. The emptiness of the substance of dharmas is called 'no-self'. Therefore, in that treatise, the contemplation of the emptiness of beings is called 'emptiness', because it universally eliminates the sixteen kinds of self. The contemplation of the emptiness of dharmas is called 'the practice of no-self'. According to this sutra, the emptiness of beings is called 'no-self'. Therefore, the following text says, 'Beings are the Bodhimanda (道場) because they know no-self.' The emptiness of dharmas is called 'emptiness'. Therefore, the sutra does not say, 'All dharmas are the Bodhimanda because they know the emptiness of all dharmas.' Because of these differences, they are separately divided into two.' What is the difference between 'emptiness' (空) and 'no-self' (無我), and why should they be divided into two? According to the Abhidharma (毗曇), the substance of the five skandhas is not 'I', which is called 'no-self'. The five skandhas are not 'what I possess', which is called 'emptiness'. According to the Tattvasiddhi Shastra (成實論), the emptiness of beings is called 'emptiness'. The emptiness of the substance of dharmas is called 'no-self'. Therefore, in the Tattvasiddhi Shastra, the contemplation of the emptiness of beings is called 'emptiness' because it universally eliminates the sixteen kinds of self. The contemplation of the emptiness of dharmas is called 'the practice of no-self'. According to this sutra, the emptiness of beings is called 'no-self'. Therefore, the following text says, 'Beings are the Bodhimanda because they know no-self.' The emptiness of dharmas is called 'emptiness'. Therefore, the sutra does not say, 'All dharmas are the Bodhimanda because they know the emptiness of all dharmas.' Because of these differences, they are separately divided into two. 'As it is said here, Samsara proclaims impermanence, suffering, emptiness, no-self, and impurity, and Nirvana is combined into one, so there are six kinds. Or it can be divided into eight, as the Nirvana Sutra says. In the laws of Samsara, impermanence, suffering, no-self, and impurity are proclaimed. In Nirvana, permanence, bliss, self, and purity are proclaimed, which are the eight. Or it can be said to be ten. Samsara proclaims impermanence, suffering, emptiness, no-self, and impurity. Nirvana proclaims permanence, bliss, self, purity, and the meaning of 'existence', so combined there are ten. Or it can be said to be sixteen, as the Nirvana Sutra says. Nirvana has eight: permanence, bliss, self, purity, reality, goodness, and existence. In contrast to Nirvana, Samsara also...' As it is said here, Samsara proclaims impermanence, suffering, emptiness, no-self, and impurity, and Nirvana is combined into one, so there are six kinds. Or it can be divided into eight, as the Nirvana Sutra says. In the laws of Samsara, impermanence, suffering, no-self, and impurity are proclaimed. In Nirvana, permanence, bliss, self, and purity are proclaimed, which are the eight. Or it can be said to be ten. Samsara proclaims impermanence, suffering, emptiness, no-self, and impurity. Nirvana proclaims permanence, bliss, self, purity, and the meaning of 'existence', so combined there are ten. Or it can be said to be sixteen, as the Nirvana Sutra says. Nirvana has eight: permanence, bliss, self, purity, reality, goodness, and existence. In contrast to Nirvana, Samsara also...
八故有十六。廣則無量。今據一門且說六矣。就前生死五法之中。先教無常次教觀苦次教觀空次教觀無我后教觀不凈。明無常中是身無常生無常也。生分始起故曰無常。無強是老。老失健故曰無強。無力病也。病奪強力故云無力。無堅死也。性不堅固易可滅壞。此粗無常。速朽法者是念無常。唸唸遷滅名速朽法。不可信者總結顯過。身相如是。世人謂常不可信也。就明苦中初先正辨。如此身下約智顯過。前正辨中為苦心苦。為惱病集。是身苦也。為惱外苦違緣逼惱。病集內苦。就下約智顯過之中如此身者牒前苦身。道言智者所不怙者諸佛賢聖明智慧人終不恃怙如此苦身。就明空中句別有十。前五別就五陰以論。如華嚴說色如聚沫受如水泡想如野馬行如芭蕉觀識如幻。文中初言身如聚沫不可撮磨是彼色陰。是身如泡不得文應是彼受陰。是身如炎從渴愛生是彼想陰。炎謂陽炎。浮動相似野馬。故華嚴中說為野馬。身如芭蕉中無有堅是彼行陰。如芭蕉樹眾葉相裹中無堅實行亦如是。諸心數法聚合成行中無性實。是身如幻從顛倒起是彼識陰。如世幻法依事妄起。心識如是依法妄起。后五通就五陰明空。于中前三約就所依因緣辨空。后之兩句就身體性無常顯空。就前三中是身如夢虛妄見者約就所依明身虛妄。此身依于妄識心起。
【現代漢語翻譯】 現代漢語譯本： 八種原因導致有十六種（結果）。如果廣泛來說，則是無量的。現在根據一個方面，暫且說六種。在前面的生死五法中，先教導無常，其次教導觀苦，再次教導觀空，再次教導觀無我，最後教導觀不凈。 在闡明無常中，『是身無常』指身體是無常的，『生無常』指生也是無常的。生命開始產生變化，所以說是無常。『無強』指的是衰老。衰老失去了健康，所以說是『無強』。『無力』指的是疾病。疾病奪走了強健的力量，所以說是『無力』。『無堅』指的是死亡。本性不堅固，容易被滅壞。這是粗略的無常。『速朽法者』指的是念頭的無常。念頭唸唸遷滅，叫做『速朽法』。『不可信者』是總結並揭示過患。身體的相狀是這樣的，世人卻認為是常，這是不可信的。 在闡明苦中，首先要正確辨別。『如此身下』是根據智慧來揭示過患。前面的正確辨別中，『為苦心苦，為惱病集』，這是身體的苦。『為惱外苦違緣逼惱』，這是外在的苦難逼迫惱亂。『病集內苦』，這是內在的疾病聚集。在下面的根據智慧揭示過患中，『如此身者』是重複前面的苦身。說道，『智者所不怙者』，諸佛賢聖，有明智智慧的人，終究不會依賴這個苦身。 在闡明空中，每句有十個方面。前面五個分別就五陰來論述。如《華嚴經》所說，色如聚沫，受如水泡，想如野馬，行如芭蕉，觀識如幻。文中開始說『身如聚沫不可撮磨』，這是指色陰。『是身如泡不得文應』，這是指受陰。『是身如炎從渴愛生』，這是指想陰。『炎』指的是陽炎，浮動相似於野馬。所以《華嚴經》中說為野馬。『身如芭蕉中無有堅』，這是指行陰。如芭蕉樹，眾多葉子相互包裹，中間沒有堅實的東西，實際情況也是這樣。各種心數法聚集形成行，其中沒有自性真實。『是身如幻從顛倒起』，這是指識陰。如世間的幻術，依靠事物而虛妄產生。心識也是這樣，依靠法而虛妄產生。 後面五個是普遍就五陰來闡明空。其中，前面三個是根據所依的因緣來辨別空。後面的兩句是就身體的體性無常來顯示空。在前面的三個中，『是身如夢虛妄見者』是根據所依來闡明身體的虛妄。這個身體是依靠妄識心而產生的。
【English Translation】 English version: There are sixteen (results) due to eight causes. If speaking broadly, they are immeasurable. Now, based on one aspect, let's discuss six. Among the preceding five dharmas of birth and death, first teach impermanence (anitya), then teach contemplation of suffering (duhkha), then teach contemplation of emptiness (sunyata), then teach contemplation of no-self (anatman), and finally teach contemplation of impurity (asubha). In clarifying impermanence, 'this body is impermanent' refers to the body being impermanent, and 'birth is impermanent' refers to birth also being impermanent. The beginning of life arises and changes, therefore it is said to be impermanent. 'Without strength' (anabala) refers to aging. Aging loses health, so it is said to be 'without strength.' 'Without power' (adurbala) refers to illness. Illness deprives one of strength and power, so it is said to be 'without power.' 'Without firmness' (adhrva) refers to death. The nature is not firm and can easily be destroyed. This is coarse impermanence. 'The law of rapid decay' (sighra-viparinama-dharma) refers to the impermanence of thoughts. Thoughts change and vanish moment by moment, called 'the law of rapid decay.' 'Unreliable' (anissara) is a summary revealing the fault. The appearance of the body is like this, but worldly people consider it permanent, which is unreliable. In clarifying suffering, first, one must correctly discern. 'Under such a body' is to reveal the fault based on wisdom. In the preceding correct discernment, 'suffering of the mind, suffering of the heart, the accumulation of afflictions and diseases' is the suffering of the body. 'External suffering is the affliction and distress caused by adverse conditions,' which is the affliction and distress caused by external suffering. 'The accumulation of diseases is internal suffering,' which is the accumulation of internal diseases. In the following revealing of the fault based on wisdom, 'such a body' repeats the preceding suffering body. It says, 'what the wise do not rely on,' the Buddhas and sages, wise and intelligent people, ultimately do not rely on this suffering body. In clarifying emptiness, there are ten aspects in each sentence. The first five separately discuss the five skandhas (panca-skandha). As the Avatamsaka Sutra (Hua-yan Jing) says, form is like a mass of foam (rupa-skandha), sensation is like a water bubble (vedana-skandha), perception is like a mirage (samjna-skandha), volition is like a banana tree (samskara-skandha), and consciousness is like an illusion (vijnana-skandha). In the text, it begins by saying 'the body is like a mass of foam, impossible to grasp,' which refers to the form skandha. 'The body is like a bubble, not corresponding to the text,' which refers to the sensation skandha. 'The body is like a mirage, arising from thirst and craving,' which refers to the perception skandha. 'Mirage' refers to the shimmering heat, floating and resembling a wild horse. Therefore, the Avatamsaka Sutra says it is like a wild horse. 'The body is like a banana tree, without firmness inside,' which refers to the volition skandha. Like a banana tree, many leaves wrap around each other, but there is nothing solid inside, and the actual situation is also like this. Various mental factors gather to form volition, but there is no inherent reality in it. 'The body is like an illusion, arising from inversion,' which refers to the consciousness skandha. Like worldly illusions, they arise falsely based on things. Consciousness is also like this, arising falsely based on dharmas. The latter five universally clarify emptiness based on the five skandhas. Among them, the first three discern emptiness based on the dependent causes. The latter two sentences reveal emptiness based on the impermanent nature of the body. In the preceding three, 'the body is like a dream, a false view' clarifies the falseness of the body based on what it depends on. This body arises based on the deluded consciousness.
如夢中身依睡心起。謂依七識妄心起也。是身如影從業現者約對所因明身虛假。身從過去善惡業生。業如形質。身如影像。故取為喻。是身如響屬因緣者約對所緣明身虛誑。身從過去煩惱緣生。亦假現在父母精血飲食緣成。緣如聲形如響矣。就后兩句以性無常顯空之。身如浮雲須臾滅者此句舉其分段無常以顯空也。是身如電唸唸不住以念無常顯真空也。就無我中句別有八。前之五句約就四大以顯無我。后之三句常相辨無。就前五中初四別約四大之喻以顯無我。后一總約四大之法以顯無我。就前四中是身無主為如地者眾塵和合假以為地。地雖升持而無主宰。身亦如是。假眾法成。雖有作用而無主宰。是身無我為如火者自實我體。自在我用。火得草木自在焚蕩。似有我用而無我實。眾生如是。雖有作用而無我實。是身無壽為如風者相續名壽。風雖相續偃山移岳而無壽者。身亦如是。雖復相續從此到彼而無壽者。是身無人為如水者宰用名人。水雖泛潤而無人體。身亦如是。雖有作用而無人體。就下總中是身不實四大為家攬大成身。所以不實。大為神宅故名為家。上來約大明身無我。自下三句常相辨無。是身為空離我我所明無我體。解釋有三。內外分別。約報名我。外境是其我家所有名為我所。二就內總分別。五陰和合整合假
【現代漢語翻譯】 現代漢語譯本： 『如夢中身依睡心起』，這是說身體的產生依賴於第七識的妄心。『是身如影從業現者』，這是從所依賴的原因來說明身體的虛假。身體從過去所造的善惡業產生，業就像形質，身體就像影像，所以用這個來比喻。『是身如響屬因緣者』，這是從所依賴的因緣來說明身體的虛妄。身體從過去煩惱的因緣產生，也憑藉現在父母的精血飲食等因緣而成，因緣就像聲音，身體就像迴響。 接下來的兩句用『性無常』來顯示『空』的道理。『身如浮雲須臾滅者』，這句是舉身體的分段無常來顯示『空』。『是身如電唸唸不住』，用念頭的無常來顯示『真空』的道理。關於『無我』，下面還有八句。前面的五句是從地、水、火、風四大來說明『無我』，後面的三句是從常相來辨析『無』。在前五句中，前四句分別用地、水、火、風四大來比喻，以顯示『無我』，后一句總括地、水、火、風四大之法來顯示『無我』。在前四句中，『是身無主為如地者』，眾多的塵土和合，假名為地。地雖然能承載萬物，卻沒有主宰。身體也是這樣，假借眾法而成，雖然有作用，卻沒有主宰。『是身無我為如火者』，真正的『我』，應該有自在的主體，自在的作用。火得到草木，可以自在地焚燒，似乎有『我』的作用，卻沒有『我』的實體。眾生也是這樣，雖然有作用，卻沒有『我』的實體。『是身無壽為如風者』，相續不斷叫做『壽』。風雖然相續不斷，可以吹倒山嶽，卻沒有壽命。身體也是這樣，雖然能夠相續，從這裡到那裡，卻沒有壽命。『是身無人為如水者』，能夠主宰運用才叫做人。水雖然能夠氾濫滋潤，卻沒有人的形體。身體也是這樣，雖然有作用，卻沒有人的形體。 在下面的總括中，『是身不實四大為家』，聚集四大而成身體，所以是不真實的。四大是神識的住所，所以叫做『家』。上面是從四大來說明身體是『無我』的。下面的三句是從常相來辨析『無』。『是身為空離我我所』，說明沒有『我』的實體。對此有三種解釋：內外分別，從名義上說，『我』是主體，外面的境界是『我』的家，『我』所擁有的東西叫做『我所』。第二種是從內部總體來分別，五陰和合整合虛假的『我』。
【English Translation】 English version: 'Like a body in a dream arises from the sleeping mind,' this means the body arises dependent on the deluded mind of the seventh consciousness (seventh consciousness: Manas-vijnana, the mind that clings to an inherent self). 'This body is like a shadow manifested from karma' refers to explaining the falsity of the body in relation to its cause. The body arises from past good and bad karma. Karma is like a form, and the body is like a shadow, hence the metaphor. 'This body is like an echo belonging to conditions' refers to explaining the illusory nature of the body in relation to its conditions. The body arises from past afflictions and also depends on the essence and blood of parents, and food in the present. Conditions are like sound, and the body is like an echo. The following two sentences use 'impermanence of nature' to reveal the principle of 'emptiness'. 'The body is like a floating cloud, vanishing in an instant' this sentence uses the impermanence of the body's segments to reveal 'emptiness'. 'This body is like lightning, with thoughts ceasing moment by moment' uses the impermanence of thoughts to reveal the principle of 'true emptiness'. Regarding 'no-self', there are eight sentences below. The first five sentences explain 'no-self' in terms of the four great elements (four great elements: earth, water, fire, and wind), and the last three sentences analyze 'no-self' from the perspective of constant characteristics. In the first five sentences, the first four sentences use the metaphors of the four great elements to reveal 'no-self', and the last sentence summarizes the four great elements to reveal 'no-self'. In the first four sentences, 'This body is without a master, like the earth' many dust particles combine to form what is falsely called earth. Although the earth can support everything, it has no master. The body is also like this, formed by the aggregation of many dharmas (dharmas: elements of existence), although it has functions, it has no master. 'This body is without self, like fire' a true 'self' should have a self-existent entity and self-existent function. Fire, when it obtains grass and wood, can freely burn, seemingly having the function of 'self', but without the substance of 'self'. Sentient beings are also like this, although they have functions, they have no substance of 'self'. 'This body is without lifespan, like the wind' continuous succession is called 'lifespan'. Although the wind is continuous and can topple mountains, it has no lifespan. The body is also like this, although it can continue from here to there, it has no lifespan. 'This body is without a person, like water' that which can govern and utilize is called a person. Although water can flood and nourish, it has no human form. The body is also like this, although it has functions, it has no human form. In the following summary, 'This body is unreal, the four great elements are its home' the body is formed by the aggregation of the four great elements, therefore it is unreal. The four great elements are the dwelling place of consciousness, therefore they are called 'home'. The above explains that the body is 'no-self' from the perspective of the four great elements. The following three sentences analyze 'no-self' from the perspective of constant characteristics. 'This body is empty, separate from self and what belongs to self' explains that there is no substance of 'self'. There are three explanations for this: distinguishing between internal and external, in terms of names, 'self' is the subject, the external realm is the 'home' of 'self', and what 'self' possesses is called 'what belongs to self'. The second is to distinguish from the internal totality, the aggregation of the five skandhas (five skandhas: form, feeling, perception, mental formations, and consciousness) forms a false 'self'.
人名之為我。五陰是其我家所有名為我所。三就五陰相望分別。說色為我余陰為所。說受作我余陰為所。如是一切。云何無我及我所。分別有三。一無橫計十六神我名為無我。以無我故諸法便非我家所有名無我所。如毗曇說。二假眾生中無有我性名為無我。假名法中無有定性名無我所。如成實說。第三假名人相令無名為無我。假名相全無所有名無我所。此義如下觀生品說。今言如空離我我所含此多義。此無我體。自下兩句明無我用。是身無知如草木等約就心法明無我用。現見有知云何言無。法有四重。一事二法三理四實。陰界入等事相分別。名之為事。苦無常等諸法之數說以為法。破相之空名之為理。非有非無。如來藏性說以為實。此四重中約初事門。其實有知。就法推求。知則無知。是義云何。一念之心具足四相。初生次住終異后滅。此四相中何者是知。若生是知餘三應非。若余非知生亦應非。乃至滅相類亦同然。若使四相各別是知便是四念別知四法。何關一念具足四相。若使四相各別非知。四相和合方為知者。非知共聚云何能知。如一盲不見雖伴眾盲豈有見理。又復四相無和合義。生相現時余相未來。共誰和合。住相現時生相已謝。餘二未現與誰和合。乃至滅相現前之時余相已謝。復與誰合。是故進退都無合義。
【現代漢語翻譯】 現代漢語譯本： 人所說的『我』（人名之為我），五蘊（五陰）是屬於這個『我』的，被稱為『我所』（五陰是其我家所有名為我所）。從三個方面來觀察五蘊的相互關係，可以分別說色蘊是『我』，其餘四蘊是『我所』；說受蘊是『我』，其餘四蘊是『我所』；像這樣看待一切（三就五陰相望分別。說色為我余陰為所。說受作我余陰為所。如是一切）。那麼，怎樣才能理解『無我』和『無我所』呢（云何無我及我所）？ 從三個方面來理解：第一，破除外道橫生計度的十六種神我，這叫做『無我』（一無橫計十六神我名為無我）。因為沒有『我』，所以一切法都不是屬於『我』所有的，這叫做『無我所』（以無我故諸法便非我家所有名無我所），就像《毗曇》（毗曇）中所說的那樣。 第二，在假合的眾生中，沒有真實的『我』性，這叫做『無我』（二假眾生中無有我性名為無我）。在假名安立的諸法中，沒有固定的自性，這叫做『無我所』（假名法中無有定性名無我所），就像《成實論》（成實）中所說的那樣。 第三，使假名安立的『人』的相狀消失，這叫做『無我』（第三假名人相令無名為無我）。使假名安立的相狀完全不存在，這叫做『無我所』（假名相全無所有名無我所）。這個道理在下面的《觀生品》中會詳細說明（此義如下觀生品說）。 現在說『如虛空般遠離我與我所』，包含了多種含義（今言如空離我我所含此多義）。這便是『無我』的本體（此無我體）。 下面兩句說明『無我』的作用。這個身體沒有知覺，就像草木一樣（是身無知如草木等），這是從心法的角度來說明『無我』的作用。現在明明看到有知覺，怎麼能說沒有呢（約就心法明無我用。現見有知云何言無）？ 法有四重含義：一是事，二是法，三是理，四是實（法有四重。一事二法三理四實）。蘊、界、處等事相的分別，叫做『事』（陰界入等事相分別。名之為事）。苦、無常等諸法的數量，叫做『法』（苦無常等諸法之數說以為法）。破除一切相的空性，叫做『理』（破相之空名之為理）。非有非無的如來藏性，叫做『實』（非有非無。如來藏性說以為實）。 在這四重含義中，從最初的『事』的角度來看，實際上是有知覺的（此四重中約初事門。其實有知）。但如果從『法』的角度來推求，知覺就變得沒有知覺了（就法推求。知則無知）。這是什麼道理呢（是義云何）？ 一個念頭的心，具足生、住、異、滅四相（一念之心具足四相。初生次住終異后滅）。在這四相中，哪一個是知覺呢（此四相中何者是知）？如果說生是知覺，那麼住、異、滅就應該不是知覺（若生是知餘三應非）。如果說住、異、滅不是知覺，那麼生也應該不是知覺（若余非知生亦應非）。乃至滅相也是同樣的道理（乃至滅相類亦同然）。 如果說四相各自是知覺，那麼就是四個念頭分別知覺四法，與一個念頭具足四相有什麼關係呢（若使四相各別是知便是四念別知四法。何關一念具足四相）？如果說四相各自不是知覺，那麼四相和合才能成為知覺，那麼不是知覺的東西聚集在一起，怎麼能產生知覺呢（若使四相各別非知。四相和合方為知者。非知共聚云何能知）？就像一個盲人看不見東西，即使和一群盲人在一起，難道就能看見東西了嗎（如一盲不見雖伴眾盲豈有見理）？ 而且，四相沒有和合的道理（又復四相無和合義）。生相出現的時候，其餘的住、異、滅相還沒有出現（生相現時余相未來），和誰和合呢（共誰和合）？住相出現的時候，生相已經消失（住相現時生相已謝），其餘的異、滅相還沒有出現（餘二未現），和誰和合呢（與誰和合）？乃至滅相出現的時候，其餘的生、住、異相已經消失（乃至滅相現前之時余相已謝），又和誰和合呢（復與誰合）？ 所以，無論如何推論，都沒有和合的道理（是故進退都無合義）。
【English Translation】 English version: What people call 'I' (人名之為我), the five skandhas (五陰) are what belong to this 'I', and are called 'what belongs to me' (五陰是其我家所有名為我所). Looking at the mutual relationship of the five skandhas from three perspectives, one can say that the form skandha is 'I', and the remaining four skandhas are 'what belongs to me'; or that the feeling skandha is 'I', and the remaining four skandhas are 'what belongs to me'; and so on for everything (三就五陰相望分別。說色為我余陰為所。說受作我余陰為所。如是一切). So, how can one understand 'no-self' and 'what does not belong to me' (云何無我及我所)? There are three aspects to understanding this: First, refuting the sixteen kinds of self that are falsely conceived by external paths, this is called 'no-self' (一無橫計十六神我名為無我). Because there is no 'self', all dharmas do not belong to 'me', this is called 'what does not belong to me' (以無我故諸法便非我家所有名無我所), as stated in the Abhidharma (毗曇). Second, in the compounded being, there is no real 'self-nature', this is called 'no-self' (二假眾生中無有我性名為無我). In the dharmas established by provisional names, there is no fixed self-nature, this is called 'what does not belong to me' (假名法中無有定性名無我所), as stated in the Tattvasiddhi Shastra (成實). Third, causing the appearance of the 'person' established by provisional names to disappear, this is called 'no-self' (第三假名人相令無名為無我). Causing the appearance established by provisional names to completely not exist, this is called 'what does not belong to me' (假名相全無所有名無我所). This principle will be explained in detail in the following Chapter on Production (此義如下觀生品說). Now, saying 'like space, apart from self and what belongs to self', contains multiple meanings (今言如空離我我所含此多義). This is the essence of 'no-self' (此無我體). The following two sentences explain the function of 'no-self'. This body has no awareness, like grass and trees (是身無知如草木等), this is to explain the function of 'no-self' from the perspective of mental dharmas. Now it is clearly seen that there is awareness, how can it be said that there is none (約就心法明無我用。現見有知云何言無)? Dharma has four levels of meaning: first, event; second, dharma; third, principle; fourth, reality (法有四重。一事二法三理四實). The distinctions of events and appearances such as skandhas, realms, and entrances, are called 'event' (陰界入等事相分別。名之為事). The number of dharmas such as suffering and impermanence, are called 'dharma' (苦無常等諸法之數說以為法). The emptiness that breaks all appearances is called 'principle' (破相之空名之為理). The Tathagatagarbha (如來藏) nature, which is neither existent nor non-existent, is called 'reality' (非有非無。如來藏性說以為實). Among these four levels of meaning, from the perspective of the initial 'event', there is actually awareness (此四重中約初事門。其實有知). But if one investigates from the perspective of 'dharma', awareness becomes non-awareness (就法推求。知則無知). What is the reason for this (是義云何)? A single thought-moment of mind possesses the four characteristics of arising, abiding, changing, and ceasing (一念之心具足四相。初生次住終異后滅). Among these four characteristics, which one is awareness (此四相中何者是知)? If it is said that arising is awareness, then abiding, changing, and ceasing should not be awareness (若生是知餘三應非). If it is said that abiding, changing, and ceasing are not awareness, then arising should also not be awareness (若余非知生亦應非). And so on for the characteristic of ceasing (乃至滅相類亦同然). If it is said that the four characteristics are each awareness, then there are four thoughts separately aware of four dharmas, what does this have to do with a single thought-moment possessing four characteristics (若使四相各別是知便是四念別知四法。何關一念具足四相)? If it is said that the four characteristics are each not awareness, then the four characteristics must combine to become awareness, then how can things that are not awareness gather together to produce awareness (若使四相各別非知。四相和合方為知者。非知共聚云何能知)? Just like a blind person cannot see, even if they are with a group of blind people, how can they see anything (如一盲不見雖伴眾盲豈有見理)? Moreover, the four characteristics have no reason to combine (又復四相無和合義). When the characteristic of arising appears, the remaining characteristics of abiding, changing, and ceasing have not yet appeared (生相現時余相未來), with whom do they combine (共誰和合)? When the characteristic of abiding appears, the characteristic of arising has already disappeared (住相現時生相已謝), the remaining characteristics of changing and ceasing have not yet appeared (餘二未現), with whom do they combine (與誰和合)? And so on until the characteristic of ceasing appears, the remaining characteristics of arising, abiding, and changing have already disappeared (乃至滅相現前之時余相已謝), with whom do they combine (復與誰合)? Therefore, no matter how one argues, there is no reason for combination (是故進退都無合義).
何處生知。就法如是。就理推求。法相尚無。知復安寄。就實以求。破相之理亦不可得。況法與知云何叵得。法若曾有可對說無。由未不有對何說無。是故亦無無相可存。此四重中今據后三故說無知。現見此身有動有止。云何無知。故復舉草木事類以顯無動。而無知事同草木不動。無知猶如瓦礫。是身無作風力轉者約就色法明無我用。進止施為但是風轉。非是我作。無我如是。次論不凈句別有八。初之一句正顯不凈。后七更以余義助顯。就初句中是身不凈常相正舉。穢惡充滿釋以顯之。不凈有五。一種子不凈。是身過去結業為種。現在父母精血為種。二住處不凈。在母腹中生藏之下熟藏之上安置己體。三自體不凈。三十六物整合己體。四自相不凈。九孔常流。五畢竟不凈。此身死已。蟲食成糞火燒成灰埋為為土。究竟推求無一凈相。今言不凈穢惡充滿。即是五中自體不凈。余略不舉。下以余義助顯不凈。謂以無常苦無我等而助顯之。又苦無常空無我等不凈法故亦名不凈。于中初句以無常義而顯不凈。其次五句以其苦義而顯不凈。末後一以空無我而顯不凈。就初句中是身虛偽是性無常。因緣虛集而無性實名曰虛偽。虛偽無性說何為常名性無常。此破常性。雖假衣食畢歸磨滅是相無常。前後遷變是無常相。破去常相無常為
【現代漢語翻譯】 現代漢語譯本： 從何處產生『知』（jnana，智慧，覺知）呢？就法（dharma，佛法，事物）的層面來說，本就是如此。從理（yukti，道理，邏輯）上推求，法的自相尚且不存在，『知』又寄託在哪裡呢？就實（satya，真實）的層面來探求，破除表相的道理也是不可得的，更何況法與『知』又怎麼可能得到呢？如果法曾經存在，還可以相對地說『無』。由於本來就沒有存在過，又相對什麼來說『無』呢？因此，也沒有『無相』可以存在。這四重否定中，現在依據后三重，所以說『無知』。 現在明明看到這個身體有動有止，怎麼能說是『無知』呢？所以又舉草木的事例來顯示『無動』，而『無知』的狀態與草木不動一樣。『無知』就像瓦礫一樣。這個身體沒有自主的作為，是風的力量在推動它運轉，這是就色法（rupa，物質現象）來說明沒有『我』的作用。前進、停止、施捨、作為，都只是風在推動，不是『我』在做。沒有『我』就是這樣。 接下來討論『不凈』句，分別有八種含義。第一句是直接顯示『不凈』，後面的七句是用其他的含義來輔助顯示。就第一句中，這個身體不凈，是經常存在的相，直接提出來。『穢惡充滿』是解釋來顯示它的不凈。不凈有五種：一是種子不凈，這個身體過去是結業的種子，現在是父母精血的種子。二是住處不凈，在母親的腹中，位於生藏之下，熟藏之上來安置身體。三是自體不凈，由三十六種不凈之物集合而成身體。四是自相不凈，九孔經常流出不凈之物。五是畢竟不凈，這個身體死後，被蟲吃變成糞便，被火燒成灰燼，埋入土中變成泥土。究竟推求，沒有一個清凈的相。現在說『不凈，穢惡充滿』，就是五種不凈中的自體不凈，其餘的略去不提。下面用其他的含義來輔助顯示不凈，就是用無常、苦、無我等來輔助顯示。 另外，苦、無常、空、無我等不凈法，也可以稱為不凈。其中第一句用無常的含義來顯示不凈。其次五句用苦的含義來顯示不凈。最後一句用空、無我的含義來顯示不凈。就第一句中，這個身體是虛假的，它的性質是無常的。因緣虛幻地聚合而沒有真實的自性，叫做虛偽。虛偽沒有自性，說什麼常呢？所以說是性質無常。即使依靠衣食來維持，最終也會消磨滅亡，這是表相上的無常。前後遷流變化，這是無常的相。破除常相，顯現無常。
【English Translation】 English version: From where does 'jnana' (wisdom, awareness, cognition) arise? In terms of dharma (Buddha's teachings, phenomena), it is just like this. If we investigate through yukti (reason, logic), even the self-nature of dharma does not exist, where then does 'jnana' reside? If we seek in terms of satya (truth, reality), the principle of breaking through appearances is also unattainable, let alone dharma and 'jnana', how can they be obtained? If dharma had ever existed, we could relatively speak of 'non-existence'. Since it has never existed, relative to what can we speak of 'non-existence'? Therefore, there is also no 'non-form' that can exist. Among these fourfold negations, we now rely on the latter three, so we say 'no-knowing'. Now we clearly see that this body has movement and stillness, how can we say it is 'no-knowing'? Therefore, we also cite the example of grass and trees to show 'no-movement', and the state of 'no-knowing' is the same as the immobility of grass and trees. 'No-knowing' is like rubble. This body has no autonomous action; it is the power of the wind that drives it to move. This is to explain, in terms of rupa (material phenomena), that there is no function of 'self'. Advancing, stopping, giving, and acting are all just the wind driving, not 'I' doing it. This is what it means to have no 'self'. Next, we discuss the phrase 'impure', which has eight different meanings. The first sentence directly shows 'impurity', and the following seven sentences use other meanings to assist in showing it. In the first sentence, this body is impure, a constantly existing aspect, directly brought up. 'Filled with filth' is the explanation to show its impurity. There are five kinds of impurity: first, the seed is impure; this body in the past was the seed of accumulated karma, and now it is the seed of the parents' essence and blood. Second, the dwelling place is impure; in the mother's womb, it is located below the raw organs and above the cooked organs to place the body. Third, the self is impure; the body is formed by the collection of thirty-six impure things. Fourth, the self-appearance is impure; the nine orifices constantly flow out impure things. Fifth, ultimately impure; after this body dies, it is eaten by worms and becomes feces, burned by fire into ashes, and buried in the soil to become mud. Ultimately seeking, there is not a single pure aspect. Now saying 'impure, filled with filth' is the impurity of the self among the five impurities, and the rest are omitted. Below, other meanings are used to assist in showing impurity, that is, using impermanence, suffering, no-self, etc., to assist in showing it. In addition, suffering, impermanence, emptiness, no-self, and other impure dharmas can also be called impure. Among them, the first sentence uses the meaning of impermanence to show impurity. The next five sentences use the meaning of suffering to show impurity. The last sentence uses the meaning of emptiness and no-self to show impurity. In the first sentence, this body is false, and its nature is impermanent. The conditions are falsely gathered without a real self-nature, called falsity. Falsity has no self-nature, what is there to say is permanent? Therefore, it is said that the nature is impermanent. Even if relying on clothing and food to maintain it, it will eventually wear away and perish, this is impermanence in appearance. The constant flow and change is the aspect of impermanence. Breaking the permanent aspect reveals impermanence.
體。身云何凈。次五以苦顯不凈中初三以其老病死苦而顯不凈。次一以其四大違苦而顯不凈。后一五陰生滅之苦而顯不凈。就前三中是身為災為一病惱是病苦也。一大不調百一病生。四大不調四百四病同時俱作。今約一大且言百一。是身如丘井為老所逼是老苦也。高丘必頹深井必滿有身必老。故取為喻。為老所逼約喻顯法。亦得名為辨法同喻。是身不定為要當死是死苦也。此前三竟。亦應說生苦。微故不論。如毒蛇者是其四大違損苦也。譬如四蛇盛之一篋共相違害。四大如是。盛一身篋性相乖反故取為喻。云何乖反。論地則堅而重。風則動而輕。水則濕而冷。火則熱而𤍜。故曰相反。如怨賊者是其五陰生滅苦也。何故五陰說為怨賊。人皆樂住。而此五陰共相摧滅違反人情。故名怨賊。以能相害經中亦說為旃陀羅。是義云何。於五陰中識陰始生想來摧滅。想陰始現受來摧滅。受陰始起行來摧滅。行陰始生識復摧滅。想於色陰中根用相代生滅相功。故名怨賊。苦想如是。以苦為身。身云何凈。言如空聚陰界諸入共合成者以空無我顯不凈也。上來別教。言諸仁者此可患厭結勸令厭。上教生厭護煩惱行。下教生欣護小乘行。于中有二。一約自行。教求佛身護彼小心。二欲得佛身斷生病下約就利他教求菩提護彼狹心。前中復二。
一勸求佛果。二從無量功德生下明果由因勸修佛因。前中初言常樂佛身舉果正勸因。聲聞厭有則求取滅。菩薩異彼故須樂佛。下釋勸意。所以者何。徴前起后。所以勸汝求佛者何。下對釋之。佛即法身故須樂之。有人見佛示同有為疑不可求。為遮此意故說佛身即是法身。為是須求。佛具三義。廣如別章。今言法身是佛報身。說從無量功德生故。以佛一切功德法成故名法身。就下明果從因生中初從無量功德生者總以標舉。從戒下別。下從如是無量凈法生如來身總以結之。就初總中言從無量功德生者報身本無。方便修起故從德生。德別眾多故曰無量。別中有二。一從教行生。二從真實下從證行生。就教行中初先別論。從斷一切不善法下總以結之。別中有四。一明行因。二從六通下明其行果。三從三十七品下明其道因。四從十力四無畏下明其道果。就初段中文別有四。初從戒等是自利行。其戒定慧解脫知見余處名為五分法身。義如別章。今且釋名。防禁名戒。住緣稱定。觀遠名慧。此三相因從斯得果。果絕羈縛說為解脫。謂心解脫慧解脫等。于已解脫時照知顯了名解脫知見。此五猶是戒定慧三行所攝。初一是戒。次一是定。后三通攝皆是智慧。二慈悲等是利他行。此前一對。三佈施等復明自利。施戒忍進四種可解。就禪度中
【現代漢語翻譯】 現代漢語譯本 一、勸人求取佛果。二、闡明佛果由無量功德所生，從而勸導人們修習成佛之因。前面部分中，首先以『常樂佛身』揭示佛果，正面勸導人們修習佛因。聲聞乘行者厭惡輪迴，所以追求寂滅。菩薩與他們不同，因此必須欣樂於佛果。 下面解釋勸導的意圖。『所以者何』，提出問題，引出下文。為什麼要勸導你們求取佛果呢？下面進行解釋。佛即是法身，所以必須欣樂於佛果。有人見到佛示現與有為法相同，懷疑佛果不可求。爲了消除這種疑慮，所以說佛身即是法身，因此是必須追求的。佛具有三種含義，詳細內容見其他章節。這裡所說的法身是佛的報身，說明是從無量功德所生。因為佛的一切功德法成就，所以名為法身。 接下來闡明佛果從佛因所生，首先以『從無量功德生』總括標明。從戒等開始分別闡述。最後以『從如是無量凈法生如來身』總結。在最初的總括中，『從無量功德生』說明報身本來沒有，是通過方便修習而產生的，所以說是從功德所生。功德種類繁多，所以說是『無量』。 分別闡述中有兩種：一是通過教行而生，二是從真實開始，說明通過證行而生。在教行中，首先分別論述。從斷除一切不善法開始，最後總結。分別論述中有四點：一是闡明行因，二是從六通開始，闡明行果，三是從三十七道品開始，闡明道因，四是從十力四無畏開始，闡明道果。在第一段中，又分為四個方面。首先，從戒等開始，是自利之行。其中的戒、定、慧、解脫、解脫知見，在其他地方被稱為五分法身，含義見其他章節。這裡暫且解釋名稱。防非止惡稱為戒，安住于所緣稱為定，觀照深遠稱為慧。這三者相互依存，由此獲得果報。果報斷絕了束縛，稱為解脫，包括心解脫、慧解脫等。在已經解脫的時候，照知顯現，稱為解脫知見。這五者仍然屬於戒、定、慧三種修行的範疇。第一個是戒，第二個是定，后三個都屬於智慧。二是慈悲等，是利他之行。這是與前面一對相對應的。三是佈施等，再次闡明自利。佈施、持戒、忍辱、精進四種可以理解。關於禪定，
【English Translation】 English version 1. To encourage the seeking of Buddhahood (Fo Guo). 2. To explain that the Buddha fruit arises from immeasurable merits (Wu Liang Gong De), thereby encouraging the cultivation of the causes for attaining Buddhahood (Fo Yin). In the preceding part, the phrase 'eternal bliss of the Buddha body' (Chang Le Fo Shen) reveals the Buddha fruit, directly encouraging the cultivation of the causes. Sravakas (Sheng Wen), disliking existence, seek extinction. Bodhisattvas (Pu Sa) differ from them, thus they must delight in the Buddha fruit. The following explains the intention of the encouragement. 'Why is that?' (Suo Yi Zhe He) poses a question, leading to the following explanation. Why encourage you to seek Buddhahood? The following explains. The Buddha is the Dharmakaya (Fa Shen), thus one must delight in the Buddha fruit. Some, seeing the Buddha manifesting as being similar to conditioned phenomena (You Wei Fa), doubt that the Buddha fruit can be sought. To dispel this doubt, it is said that the Buddha body is the Dharmakaya, thus it must be sought. The Buddha has three meanings, detailed in other chapters. The Dharmakaya mentioned here is the Sambhogakaya (Bao Shen) of the Buddha, indicating that it arises from immeasurable merits. Because all the qualities and laws of the Buddha are accomplished, it is called Dharmakaya. Next, it explains that the Buddha fruit arises from the causes, first with 'arising from immeasurable merits' (Cong Wu Liang Gong De Sheng) as a general statement. It elaborates separately starting from precepts (Jie). Finally, it concludes with 'from such immeasurable pure dharmas arises the Tathagata body' (Cong Ru Shi Wu Liang Jing Fa Sheng Ru Lai Shen). In the initial general statement, 'arising from immeasurable merits' explains that the Sambhogakaya originally does not exist, but is produced through expedient cultivation, thus it is said to arise from merits. The types of merits are numerous, thus it is said to be 'immeasurable'. There are two types of separate elaborations: one arises through teaching and practice (Jiao Xing), and the second starts from reality (Zhen Shi), explaining that it arises through realization and practice (Zheng Xing). In teaching and practice, it first discusses separately. Starting from cutting off all unwholesome dharmas (Duan Yi Qie Bu Shan Fa), it concludes at the end. There are four points in the separate elaborations: one is to explain the cause of practice, two is to explain the result of practice starting from the six superknowledges (Liu Tong), three is to explain the cause of the path starting from the thirty-seven limbs of enlightenment (San Shi Qi Dao Pin), and four is to explain the result of the path starting from the ten powers (Shi Li) and four fearlessnesses (Si Wu Wei). In the first paragraph, it is further divided into four aspects. First, starting from precepts, etc., it is the practice of self-benefit (Zi Li Zhi Xing). The precepts, concentration (Ding), wisdom (Hui), liberation (Jie Tuo), and knowledge and vision of liberation (Jie Tuo Zhi Jian) among them are called the fivefold Dharmakaya (Wu Fen Fa Shen) in other places, the meaning of which is in other chapters. Here, let's explain the names for now. Preventing wrongdoing is called precepts, abiding in the object of focus is called concentration, and far-reaching observation is called wisdom. These three depend on each other, and from this, the result is obtained. The result cuts off bondage, called liberation, including liberation of mind, liberation of wisdom, etc. When already liberated, knowing and manifesting is called knowledge and vision of liberation. These five still belong to the category of the three practices of precepts, concentration, and wisdom. The first is precepts, the second is concentration, and the last three all belong to wisdom. Second is loving-kindness (Ci) and compassion (Bei), etc., which is the practice of benefiting others (Li Ta Zhi Xing). This corresponds to the previous pair. Third is giving (Bu Shi), etc., which again explains self-benefit. Giving, upholding precepts, patience (Ren Ru), and diligence (Jing Jin) can be understood. Regarding meditation (Chan Ding),
禪是四禪。定者是其四無色定。言解脫者謂八解脫。言三昧者謂三三昧。就波若中多聞教智。智慧理智。亦名證知。上來別論。諸波羅蜜總以結之。四從方便生復明利他。謂方便智。此復一對。上來行因。六通三明是其行果。言六通者身通天眼天耳他心宿命漏盡是其六也。言三明者宿命天眼及以漏盡。亦如別章。從三十七道品生從止觀生是其道也。十力無畏十八不共是其道果。四無畏義此應具釋。此三皆是十地中得。是故從之得生佛身。上來別竟。從斷一切不善法生集一切善法生總以結之。上來教行。下明證行。從真實生是所證理。如來藏性是其真實。此佛正因故佛從生。從不放逸是其能證。妄情浮蕩名為放逸。證實除舍名不放逸。此即般若不放逸根。前總次別。從如是法生如來身總以結之。前約自行教求佛身。下約利他教求菩提。是故告言欲得佛身斷生病者當發阿耨三菩提心。前明諸人皆往問疾。次為說法下明說益。長者維摩為問疾者而為說法。令無數人發菩提心。
維摩義記卷第一(末) 大正藏第 38 冊 No. 1776 維摩義記
維摩義記卷第二(本)
沙門慧遠撰
弟子品者。此品之中命聲聞弟子問疾。良以聲聞學在佛后故名為弟。從佛化生故複稱子。從其所告以題章
目名弟子品。
次隨文釋。于中略以三門分別。一對上生起以釋來意。二對后科分。三依文正解。來意如何。兩義釋之。一約序義釋其來意。二就正宗以解來意。言約序者曲復有二。一就佛以釋。前品維摩現病起發。維摩現病原為起說須佛影響故。從此已下如來告問起彼所。說所告人先告聲聞故此品來。二就維摩顯德以釋。前品之初直嘆顯德。前品之末寄說顯德。二得名為寄化顯德。從此已下寄對顯德。先對聲聞顯其德高故此品來。約序如是。言就正宗釋來意者。前品之中因凡問疾明教凡法從凡至聖。從此已下因聖問疾明教聖法。教聖之中先教聲聞故此品來。來意如是。次科其文。于中有二。一約序科判。從此至后獨寢一床以疾臥來文別有三。一維摩詰念問為由。二如來因念告命問疾。三維摩念文殊師利與眾來下空室待問。二就正宗科判其文。從此訖盡香積品來文別有二。一維摩詰念待聖問。二佛知下如來告問顯其所說。科別如是。次釋其文。先解初段維摩所念。言爾時者。生念時也。長者維摩起念人也。自念疾等正興念心。然此句中念待聖問。非念為病。良以維摩悲物情深。待化如渴。故興此念。維摩現病專情為物。心雖為物得佛影響化事方成。故念自己寢疾于床。世尊大慈寧不垂愍病為慈境。故念自己寢疾
【現代漢語翻譯】 現代漢語譯本： 《目名弟子品》。
其次，隨著經文逐步解釋。其中略分為三個方面：一是通過與前文的聯繫來解釋本品的意圖；二是劃分後面的科判；三是依據經文進行正面解釋。那麼，本品的意圖是什麼呢？可以用兩種方式來解釋。一是通過序分（序品）的含義來解釋其意圖；二是就正宗分（正宗品）來解釋其意圖。說到通過序分來解釋，又可以分為兩個方面：一是就佛陀而言來解釋。前一品《維摩詰所說品》中，維摩詰示現疾病引發說法，維摩詰示現疾病原本是爲了引發佛陀的影響力，所以從這裡開始，如來告知並詢問，從而引發維摩詰的說法。所告知的人，先告知聲聞弟子，所以有了這一品。二是就維摩詰顯揚功德而言來解釋。前一品開始時直接讚歎顯揚功德，前一品結尾時寄託說法來顯揚功德。前者是直接顯揚功德，後者是寄託教化來顯揚功德。從這一品開始，通過對答來顯揚功德，先與聲聞弟子對答，來顯揚維摩詰的功德高尚，所以有了這一品。通過序分來解釋就是這樣。
說到就正宗分來解釋意圖，前一品中，因為凡夫問疾，闡明教導凡夫的法門，是從凡夫到聖人的過程。從這一品開始，因為聖人問疾，闡明教導聖人的法門。在教導聖人的內容中，先教導聲聞弟子，所以有了這一品。本品的意圖就是這樣。
其次，劃分經文的科判。其中分為兩個方面：一是按照序分來劃分。從這裡到後面的『獨寢一床以疾臥』，這段經文可以分為三個部分：一是維摩詰的思念作為緣由；二是如來因為維摩詰的思念而告命弟子去問疾；三是維摩詰思念文殊師利與大眾來到空室等待問候。二是按照正宗分來劃分經文。從這裡到《香積品》結束，這段經文可以分為兩個部分：一是維摩詰思念等待聖人的問候；二是佛陀知道后，如來告命弟子去問候，從而顯揚維摩詰所說的法。科判的劃分就是這樣。
其次，解釋經文。先解釋第一段維摩詰的思念。『爾時』，是指生起思念的時候。『長者維摩』，是指生起思念的人。『自念疾』等，是真正生起思念的心。然而，這句話中，思念是爲了等待聖人的問候，而不是因為思念疾病。因為維摩詰悲憫眾生的情感深厚，等待教化就像口渴一樣，所以生起這樣的思念。維摩詰示現疾病，專心爲了眾生，心中雖然爲了眾生，但得到佛陀的影響，教化事業才能成就。所以思念自己因疾病臥于床榻，世尊大慈大悲，難道不會憐憫嗎？疾病是慈悲的境界，所以思念自己因疾病臥床。
【English Translation】 English version: The Chapter on Disciples Named by Maudgalyayana.
Next, I will explain the text verse by verse, dividing it into three aspects: first, to explain the intention of this chapter by connecting it with the previous one; second, to divide the subsequent sections; and third, to interpret the text directly according to the verses. So, what is the intention of this chapter? It can be explained in two ways: first, by explaining its intention through the meaning of the introductory section (Nidana); second, by explaining its intention based on the main section (Prasthana). Speaking of explaining through the introductory section, it can be further divided into two aspects: first, explaining it in terms of the Buddha. In the previous chapter, 'The Chapter on the Immeasurable Teachings of Vimalakirti', Vimalakirti's manifestation of illness initiated the discourse. Vimalakirti's manifestation of illness was originally to initiate the influence of the Buddha, so from here onwards, the Tathagata informs and inquires, thereby initiating Vimalakirti's discourse. The person informed is first the Sravaka disciples, hence this chapter. Second, explaining it in terms of Vimalakirti's glorification of virtues. The previous chapter directly praised and glorified virtues at the beginning, and at the end, it entrusted the discourse to glorify virtues. The former is directly glorifying virtues, and the latter is entrusting teachings to glorify virtues. From this chapter onwards, virtues are glorified through dialogue, first with the Sravaka disciples, to glorify Vimalakirti's noble virtues, hence this chapter. This is how it is explained through the introductory section.
Speaking of explaining the intention based on the main section, in the previous chapter, because ordinary people inquired about illness, the teachings of ordinary people's Dharma were elucidated, which is the process from ordinary people to sages. From this chapter onwards, because sages inquire about illness, the teachings of sages' Dharma are elucidated. Among the teachings for sages, the Sravaka disciples are taught first, hence this chapter. This is the intention of this chapter.
Next, dividing the sections of the text. It can be divided into two aspects: first, dividing according to the introductory section. From here to the later 'lying alone on a bed because of illness', this section of the text can be divided into three parts: first, Vimalakirti's thoughts as the cause; second, the Tathagata, because of Vimalakirti's thoughts, instructs the disciples to inquire about the illness; third, Vimalakirti thinks of Manjushri and the assembly coming to the empty room to wait for the inquiry. Second, dividing the text according to the main section. From here to the end of the 'Fragrant Food Chapter', this section of the text can be divided into two parts: first, Vimalakirti thinks of waiting for the inquiry of the sages; second, after the Buddha knows, the Tathagata instructs the disciples to inquire, thereby glorifying the Dharma spoken by Vimalakirti. This is how the sections are divided.
Next, explaining the text. First, explaining the first section, Vimalakirti's thoughts. 'At that time' refers to the time when the thought arose. 'Elder Vimalakirti' refers to the person who gave rise to the thought. 'Thinking of his illness' and so on, is the true mind that gives rise to the thought. However, in this sentence, the thought is to wait for the inquiry of the sages, not because of thinking about the illness. Because Vimalakirti's compassion for sentient beings is profound, waiting for teachings is like thirst, so he gives rise to such thoughts. Vimalakirti manifests illness, focusing on sentient beings, although his mind is for sentient beings, the teaching work can only be accomplished with the influence of the Buddha. Therefore, he thinks of himself lying on the bed because of illness. The World Honored One is greatly compassionate, wouldn't he have compassion? Illness is the realm of compassion, so he thinks of himself lying in bed because of illness.
于床。愍苦唯佛故念世尊。佛有深慈于苦多憐故念大悲。舉佛大慈欲使如來愍己病苦並憐所化為己必問。有大慈者見應憐故復怪嘖。寧不垂愍寧謂安也。我今病苦安能忍此而不垂愍。上心憐不名之為垂。愍謂悲愍。下佛知心遣人往問。佛知其意興告所由。下正告之。先告不堪。后告所堪。便足佛以何義通告不堪。解有三義。一為彰如來心等不偏。所以通告。與涅槃中普告大眾令問相似。第二為欲廣寄眾言顯維摩德故須通告。告命不堪彰其德高。告命堪者顯其德妙。第三為欲廣寄眾言以顯維摩所說之法故須通告。故下文中先告不堪彰昔所說。后告所堪明今所說。等是通告。以何義故。先告不堪后告堪者。解有兩義。一者欲次第等告令問成上三義。以是義故先告不堪。若先告堪后則無宜告不堪者。第二為欲約對不堪顯后能問。所問人高所說必深。令人渴仰。以是義故先告不堪。告不堪中先告聲聞后告菩薩。如來熟知聲聞不堪。何勞通告。解二有三。第一為顯佛心平等。與涅槃中先告比丘令問相似。第二為欲廣對眾人顯維摩德故須通告。故下文中先告聲聞。對之以顯維摩德高超出二乘。后告菩薩。對之以顯維摩德高過諸菩薩。第三為欲廣寄眾言。以顯維摩所說之法故須通告。故下文中先告聲聞明其所說教聲聞法。后告菩薩明
其所說教菩薩法。等是通告。以何義故先告聲聞后告菩薩。解有三義。一聲聞近佛。隨近先告。菩薩不爾。為是后告。第二為欲聲聞菩薩等告令問成前三義。以是義故先告聲聞。若使如來先告菩薩。后則無宜更告聲聞。以彼劣故。第三義者約法次第。前品之中明教凡法從凡至聖。故此品中次告聲聞。對之以顯教聲聞法從小至大。故至后品方告菩薩。對之以顯教菩薩法化法應爾。就此品中所告聲聞凡有五百。前十別列。余悉總舉。就前十中對初九人明法身因。對后一人明法身果。就前九中對初八人明修行法。對后一人明出家法。就前八中對前七人明修善法。對后一人彰滅惡法。就前七中對前六人明修道行。對后一人明起通行。修道行體。起通行用。就前六中初舍利弗明不住行。次對目連明入證行。對后四人明助道行。此即地經同相三道。就初人中先告后辭。即告舍利汝行問疾是告言也。舍利名字已如上辨。是王舍城波羅門子。其父本是南天竺人。外祖先是王舍城中大論義師。王與封邑。舍利父至與其論義。外祖受闕。王奪其封與舍利父。外祖因即嫁女與之生舍利弗。其舍利母先與其兄摩呵𤘽絺羅共為言論恒不及兄。至懷舍利論常得勝。𤘽絺因是入出更學後生舍利。年始七歲。十六國中論義第一。后佛出世從佛出家。佛弟
【現代漢語翻譯】 現代漢語譯本
這裡所說的是教導菩薩的方法，等同於通告。因為什麼緣故先通告聲聞，后通告菩薩呢？解釋有三種意義：第一，聲聞離佛較近，所以先通告離得近的，菩薩不是這樣，所以放在後面通告。第二，爲了讓聲聞和菩薩都得到通告，從而提問成就前面的三種意義，因為這個緣故先通告聲聞。如果如來先通告菩薩，那麼之後就不應該再通告聲聞了，因為他們比較差。第三種意義是按照法的次第。前面的品中說明教導凡夫的方法，從凡夫到聖人，所以這一品中接著通告聲聞，通過對比來顯示教導聲聞的法是從小到大的。所以到後面的品才通告菩薩，通過對比來顯示教導菩薩的法，化導的方法應該是這樣的。就這一品中所通告的聲聞，總共有五百人。前面十位單獨列出，其餘的全部概括。就前面的十位中，針對前九位說明法身之因，針對后一位說明法身之果。就前九位中，針對前八位說明修行的方法，針對后一位說明出家的方法。就前八位中，針對前七位說明修善的方法，針對后一位彰顯滅惡的方法。就前七位中，針對前六位說明修道之行，針對后一位說明發起通行。修道之行是本體，發起通行是作用。就前六位中，首先舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）說明不住之行，其次目連（Maudgalyāyana，神通第一的佛陀十大弟子之一）說明入證之行，針對後面的四位說明助道之行。這就是《地經》中相同的三個道。就第一位舍利弗中，先通告后辭謝。『即告舍利汝行問疾』是通告的言語。舍利弗的名字已經在上面辨析過了，是王舍城（Rājagṛha）的婆羅門（Brāhmaṇa）之子。他的父親本來是南天竺（Dakṣiṇa）人，外祖父先前是王舍城中的大論義師。國王賜予封邑。舍利弗的父親前去與他論義，外祖父理屈詞窮。國王剝奪了他的封邑賜予舍利弗的父親。外祖父因此就把女兒嫁給了他，生下了舍利弗。舍利弗的母親先前與她的哥哥摩呵拘絺羅（Mahākauṣṭhila）一起辯論，總是比不上哥哥。等到懷了舍利弗，辯論常常得勝。拘絺羅因此外出求學，後來生了舍利弗。舍利弗年僅七歲，在十六國中辯論第一。後來佛陀出世，跟隨佛陀出家，是佛陀的弟子。
【English Translation】 English version
Here it speaks of teaching the Bodhisattva Dharma, which is equivalent to a general announcement. For what reason are the Śrāvakas (direct disciples of the Buddha) announced first, and then the Bodhisattvas? There are three meanings in the explanation: First, the Śrāvakas are closer to the Buddha, so those who are near are announced first. Bodhisattvas are not like this, so they are announced later. Second, it is to ensure that both Śrāvakas and Bodhisattvas are notified, so that questions can be asked to fulfill the previous three meanings. For this reason, the Śrāvakas are announced first. If the Tathāgata (another name for the Buddha) were to announce to the Bodhisattvas first, then it would not be appropriate to announce to the Śrāvakas later, because they are inferior. The third meaning is according to the order of the Dharma. The previous chapter explained the method of teaching ordinary people, from ordinary people to sages, so this chapter continues to announce to the Śrāvakas, using contrast to show that the Dharma taught to the Śrāvakas is from small to large. Therefore, it is not until the later chapter that the Bodhisattvas are announced, using contrast to show that the Dharma taught to the Bodhisattvas, the method of transformation, should be like this. Regarding the Śrāvakas announced in this chapter, there are a total of five hundred. The first ten are listed separately, and the rest are all summarized. Among the first ten, the cause of the Dharmakāya (Dharma body) is explained for the first nine, and the result of the Dharmakāya is explained for the last one. Among the first nine, the method of practice is explained for the first eight, and the method of leaving home (becoming a monk) is explained for the last one. Among the first eight, the method of cultivating good deeds is explained for the first seven, and the method of eliminating evil is highlighted for the last one. Among the first seven, the practice of cultivating the path is explained for the first six, and the initiation of universal practice is explained for the last one. The practice of cultivating the path is the substance, and the initiation of universal practice is the function. Among the first six, first Śāriputra (Śāriputra, one of the Buddha's ten great disciples known for his wisdom) explains the practice of non-abiding, second Maudgalyāyana (Maudgalyāyana, one of the Buddha's ten great disciples known for his supernatural powers) explains the practice of entering into realization, and the following four explain the practice of assisting the path. This is the same three paths in the 'Earth Sutra'. Regarding the first Śāriputra, he was announced first and then declined. 'Immediately tell Śāriputra to go and inquire about the illness' is the language of the announcement. Śāriputra's name has already been analyzed above. He is the son of a Brāhmaṇa (Brāhmaṇa) from Rājagṛha (Rājagṛha). His father was originally from Dakṣiṇa (South India), and his maternal grandfather was previously a great debater in Rājagṛha. The king granted him a fief. Śāriputra's father went to debate with him, and his maternal grandfather was defeated. The king deprived him of his fief and gave it to Śāriputra's father. Therefore, his maternal grandfather married his daughter to him, and she gave birth to Śāriputra. Śāriputra's mother used to debate with her brother Mahākauṣṭhila (Mahākauṣṭhila), but she was always inferior to her brother. When she became pregnant with Śāriputra, she often won the debates. Kauṣṭhila therefore went out to study, and later Śāriputra was born. Śāriputra was only seven years old and was the best debater in the sixteen kingdoms. Later, when the Buddha appeared in the world, he left home to follow the Buddha and became a disciple of the Buddha.
子中智慧第一。故餘論中讚歎舍利唯余佛世尊。一切眾類智慧及多聞欲比舍利。於十六分中不能及其一。今先告之。何故先告。以其慧勝弟子中標為是先告。問曰前說聲聞德劣故佛先告。舍利既是弟子中勝。何故先告。釋言舍利慧行雖上余行劣他故后先告。以聲聞人各有第一殊勝事故。我不堪等是辭言也。于中初辭次釋后結。我不堪任至彼問疾是初辭也。所以下釋。故我下結。釋中所以自徴起后。我有何所以云言不堪。下正辨釋。昔曾彼呵為是不堪。于中先舉被呵由緣。時維摩下出被呵辭。時我世尊聞是語下由己卑闕彰己不及。初中憶昔舉被呵時。曾於林中出被呵處。宴坐樹下彰被呵事。宴猶默也。默坐樹下名為宴坐。宴晏相監。晏是安義宴是默義全別。今彰宴矣。下出呵辭。所以須呵為使舍利舍小舉大並利餘人。于中初言維摩來謂總以標舉。言告稱謂不別顯之。先呵后教。唯舍利弗不必是坐為宴坐者是呵言也。唯是敬辭。舍利出家。維摩在俗。俗須敬道。是以言唯。下悉同然。勝坐未彰未可全非故云不必。下出教辭。于中先舉次教后嘆。夫宴坐者是總舉也。夫是語端。此舉菩薩勝坐之法。下別教示。于中六句。相從為四。初句為一教離凡行舍相證寂。次二為一教離小行即寂起用在凈恒染。次一為一重教離凡舍證寂。
【現代漢語翻譯】 現代漢語譯本 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）是弟子中智慧第一的。所以我在其他論述中讚歎舍利弗，只有我和佛世尊才能完全瞭解他。所有眾生的智慧和求知慾如果與舍利弗相比，連他的十六分之一都比不上。我現在首先告訴你這些，為什麼要首先告訴你呢？因為他在智慧超群的弟子中被認為是第一，所以要先說。有人問：前面說聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）的德行不如菩薩，所以佛陀先說菩薩。舍利弗既然是弟子中最優秀的，為什麼還要先說他不如菩薩呢？回答說：舍利弗在智慧方面的修行雖然高超，但其他方面的修行不如菩薩，所以放在後面說。因為聲聞各有第一殊勝之處，所以我不勝任去探望病人，這是推辭的話。其中分為初辭、解釋和總結。『我不堪任至彼問疾』是初辭。『所以』以下是解釋。『故我』以下是總結。解釋中，『所以』是自己提問，引出後面的內容。『我有何所以云言不堪』，下面正式辨明解釋。過去維摩詰（Vimalakīrti，一位在家菩薩，以智慧和辯才著稱）曾呵斥我不勝任。其中先舉出被呵斥的緣由。『時維摩』以下說出被呵斥的話。『時我世尊聞是語』以下因為自己卑微不足而表明自己不如維摩詰。最初是回憶過去被呵斥的時候。『曾於林中』說出被呵斥的地點，在林中。『宴坐樹下』說明被呵斥的事情，宴坐，宴就是默，默坐樹下叫做宴坐。『宴』和『晏』相近，『晏』是安寧的意思，『宴』是沉默的意思，完全不同。現在說明宴坐。下面說出呵斥的話。之所以要呵斥，是爲了讓舍利弗捨棄小的，舉起大的，並且利益其他人。其中分為總標、呵斥和教導。『維摩來謂』是總的標舉。『言告』是說，稱呼時不特別顯明。先呵斥后教導。『唯舍利弗不必是坐』，認為坐才是宴坐，這是呵斥的話。『唯』是敬辭。舍利弗出家，維摩詰在家，在家人需要尊敬出家人，所以說『唯』。下面都一樣。『勝坐未彰』，殊勝的宴坐還沒有顯現，所以不能完全否定，所以說『不必』。下面說出教導的話。其中分為先舉、教導和讚歎。『夫宴坐者』是總的舉出。『夫』是語氣的開始。這裡舉出菩薩殊勝的宴坐之法。下面分別教導，其中有六句，可以分為四組。第一句為一組，教導離開凡夫的行徑，捨棄表相，證得寂滅。第二、三句為一組，教導離開小乘的行徑，即在寂滅中生起作用，在清凈中保持恒常，在染污中保持清凈。第四句為一組，再次教導離開凡夫，捨棄證悟，證得寂滅。 English version Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) is the foremost in wisdom among the disciples. Therefore, in other discourses, I praise Śāriputra; only I and the World Honored Buddha can fully understand him. The wisdom and desire for knowledge of all beings, when compared to Śāriputra, cannot match even one-sixteenth of his. I am now telling you this first. Why am I telling you this first? Because he is considered the first among the disciples with outstanding wisdom, so it should be said first. Someone asks: Earlier, it was said that the virtues of the Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) are inferior to those of Bodhisattvas, so the Buddha spoke of Bodhisattvas first. Since Śāriputra is the most excellent among the disciples, why is it still said that he is inferior to Bodhisattvas? The answer is: Although Śāriputra's practice in terms of wisdom is superior, his practice in other aspects is inferior to that of Bodhisattvas, so it is mentioned later. Because each of the Śrāvakas has their own foremost excellence, I am not capable of visiting the sick; these are words of excuse. Among them, there is the initial excuse, the explanation, and the conclusion. 'I am not capable of going to inquire about the illness' is the initial excuse. 'Therefore' below is the explanation. 'Hence I' below is the conclusion. In the explanation, 'Therefore' is a self-questioning, leading to the following content. 'What reason do I have to say I am incapable?' Below is the formal clarification and explanation. In the past, Vimalakīrti (Vimalakīrti, a lay Bodhisattva known for his wisdom and eloquence) once rebuked me for being incapable. Among them, the reason for being rebuked is mentioned first. 'At that time, Vimalakīrti' below states the words of rebuke. 'At that time, I, the World Honored One, heard these words' below, because of his own humility and inadequacy, he shows that he is not as good as Vimalakīrti. Initially, it is recalling the time of being rebuked. 'Once in the forest' states the place of being rebuked, in the forest. 'Sitting in meditation under a tree' explains the matter of being rebuked; sitting in meditation, 'yan' means silence, sitting silently under a tree is called sitting in meditation. 'Yan' and 'yan' are similar; 'yan' means peace, 'yan' means silence, they are completely different. Now explaining sitting in meditation. Below are the words of rebuke. The reason for rebuking is to make Śāriputra abandon the small, raise the great, and benefit others. Among them, there is the general statement, the rebuke, and the teaching. 'Vimalakīrti came and said' is the general statement. 'Saying' is speaking, not making it particularly clear when addressing. Rebuke first, then teach. 'Only Śāriputra, it is not necessary to sit', thinking that sitting is sitting in meditation, these are words of rebuke. 'Only' is a respectful term. Śāriputra is a renunciant, Vimalakīrti is a layperson; laypeople need to respect renunciants, so it is said 'only'. The same below. 'Superior sitting is not yet manifest', the superior sitting in meditation has not yet manifested, so it cannot be completely denied, so it is said 'not necessary'. Below are the words of teaching. Among them, there is the initial statement, the teaching, and the praise. 'The one who sits in meditation' is the general statement. 'The' is the beginning of the sentence. Here, the superior method of sitting in meditation of the Bodhisattvas is mentioned. Below are the separate teachings, among which there are six sentences, which can be divided into four groups. The first sentence is one group, teaching to leave the actions of ordinary people, abandon appearances, and attain tranquility. The second and third sentences are one group, teaching to leave the actions of the small vehicle, that is, to generate action in tranquility, to maintain constancy in purity, and to maintain purity in defilement. The fourth sentence is one group, again teaching to leave ordinary people, abandon enlightenment, and attain tranquility.
【English Translation】 Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) is the foremost in wisdom among the disciples. Therefore, in other discourses, I praise Śāriputra; only I and the World Honored Buddha can fully understand him. The wisdom and desire for knowledge of all beings, when compared to Śāriputra, cannot match even one-sixteenth of his. I am now telling you this first. Why am I telling you this first? Because he is considered the first among the disciples with outstanding wisdom, so it should be said first. Someone asks: Earlier, it was said that the virtues of the Śrāvakas (Śrāvaka, disciples who attain enlightenment by hearing the Buddha's teachings) are inferior to those of Bodhisattvas, so the Buddha spoke of Bodhisattvas first. Since Śāriputra is the most excellent among the disciples, why is it still said that he is inferior to Bodhisattvas? The answer is: Although Śāriputra's practice in terms of wisdom is superior, his practice in other aspects is inferior to that of Bodhisattvas, so it is mentioned later. Because each of the Śrāvakas has their own foremost excellence, I am not capable of visiting the sick; these are words of excuse. Among them, there is the initial excuse, the explanation, and the conclusion. 'I am not capable of going to inquire about the illness' is the initial excuse. 'Therefore' below is the explanation. 'Hence I' below is the conclusion. In the explanation, 'Therefore' is a self-questioning, leading to the following content. 'What reason do I have to say I am incapable?' Below is the formal clarification and explanation. In the past, Vimalakīrti (Vimalakīrti, a lay Bodhisattva known for his wisdom and eloquence) once rebuked me for being incapable. Among them, the reason for being rebuked is mentioned first. 'At that time, Vimalakīrti' below states the words of rebuke. 'At that time, I, the World Honored One, heard these words' below, because of his own humility and inadequacy, he shows that he is not as good as Vimalakīrti. Initially, it is recalling the time of being rebuked. 'Once in the forest' states the place of being rebuked, in the forest. 'Sitting in meditation under a tree' explains the matter of being rebuked; sitting in meditation, 'yan' means silence, sitting silently under a tree is called sitting in meditation. 'Yan' and 'yan' are similar; 'yan' means peace, 'yan' means silence, they are completely different. Now explaining sitting in meditation. Below are the words of rebuke. The reason for rebuking is to make Śāriputra abandon the small, raise the great, and benefit others. Among them, there is the general statement, the rebuke, and the teaching. 'Vimalakīrti came and said' is the general statement. 'Saying' is speaking, not making it particularly clear when addressing. Rebuke first, then teach. 'Only Śāriputra, it is not necessary to sit', thinking that sitting is sitting in meditation, these are words of rebuke. 'Only' is a respectful term. Śāriputra is a renunciant, Vimalakīrti is a layperson; laypeople need to respect renunciants, so it is said 'only'. The same below. 'Superior sitting is not yet manifest', the superior sitting in meditation has not yet manifested, so it cannot be completely denied, so it is said 'not necessary'. Below are the words of teaching. Among them, there is the initial statement, the teaching, and the praise. 'The one who sits in meditation' is the general statement. 'The' is the beginning of the sentence. Here, the superior method of sitting in meditation of the Bodhisattvas is mentioned. Below are the separate teachings, among which there are six sentences, which can be divided into four groups. The first sentence is one group, teaching to leave the actions of ordinary people, abandon appearances, and attain tranquility. The second and third sentences are one group, teaching to leave the actions of the small vehicle, that is, to generate action in tranquility, to maintain constancy in purity, and to maintain purity in defilement. The fourth sentence is one group, again teaching to leave ordinary people, abandon enlightenment, and attain tranquility.
后二為一重教離行在染恒凈。就初句中不於三界現身意者欲色無色是其三界。凡夫在於欲色兩界受色形果名為現身。在無色界受心法果說為現意。菩薩了知三界虛妄但是心作。證實除舍無處可在。為是不於三界地中而現身意。是為結之。次兩句中初句依定即寂起用。后句依慧。在凈恒染。就初句中不起滅定現威儀者滅定是其九次第中滅盡定也。滅盡心想名為滅定。義如別章。此應具論。威儀是其四威儀也。行住坐臥是四威儀。聲聞滅定舍四威儀菩薩常現。何故而然。聲聞威儀事識心起。入滅定時事識心滅。故舍威儀。菩薩威儀起處有三。初則依於事識心起。次則依于妄識心起。終則依于真識心起。如實三昧法門之力自然而現。如如意珠無心分別能雨寶物。三種心中前二無常。滅定能滅。后一常心。滅定不滅。其所滅者在滅定時不起威儀。其不滅者雖在滅定常現威儀。今據后義以教舍利。是故說言不起滅定而現威儀。不捨道法現凡事者聖慧是道。煩惱業等是凡夫事。聲聞在道舍凡夫事。菩薩常現。何故而然。聲聞之人未得法空。見煩惱等有而可畏。斷已入聖。故得聖已不能現前。菩薩窮空知有如幻。在而不畏。故常行攝化眾生。所以不捨。故下文中說行非道為通佛道。又復菩薩證入緣起三昧法門。法門力故自然普現共凡
【現代漢語翻譯】 現代漢語譯本 『后二為一重教離行在染恒凈』。就初句『不於三界現身意者』而言，欲界、色界、無色界是其三界。凡夫在欲界和色界兩界接受色形之果，這叫做『現身』。在無色界接受心法之果，這稱為『現意』。菩薩了知三界虛妄，一切皆由心所造。證悟實相，斷除捨棄，無處可得。因此，不在三界之地顯現身意，這是對此句的總結。接下來兩句中，前一句是依據定力而寂靜起用，后一句是依據智慧，在清凈中恒常染著。就初句『不起滅定現威儀者』而言，滅盡定是九次第定中的滅盡定。滅盡心想，名為滅定，意義如同其他章節所述，此處應詳細討論。威儀是指四威儀，即行、住、坐、臥。聲聞入滅定則捨棄四威儀，菩薩則常現威儀。為何如此？聲聞的威儀由事識心而起，入滅定時事識心滅，所以捨棄威儀。菩薩威儀的生起有三種情況：最初是依於事識心而起，其次是依于妄識心而起，最終是依于真識心而起。憑藉如實三昧法門的力量自然顯現，如同如意寶珠無心分別也能降下寶物。三種心中，前兩種是無常的，滅定可以滅除。后一種是常心，滅定無法滅除。所能滅除的，是在滅定時不起威儀；所不能滅除的，即使在滅定中也常現威儀。現在根據后一種意義來教導舍利弗（Śāriputra）。所以說『不起滅定而現威儀』。『不捨道法現凡事者』，聖慧是道，煩惱業等是凡夫之事。聲聞在道中捨棄凡夫之事，菩薩則常現凡夫之事。為何如此？聲聞之人未得法空，認為煩惱等真實存在且令人畏懼，斷除后才能入聖，所以得聖之後不能再現前。菩薩窮盡空性，知曉諸有如幻，雖在其中而不畏懼，所以常行攝化眾生之事，因此不捨棄。所以下文中說『行非道為通佛道』。又，菩薩證入緣起三昧法門，憑藉法門的力量自然普遍顯現與凡夫相同的行為。
【English Translation】 English version 『The latter two are one, emphasizing teaching, separating from practice, constantly pure in defilement.』 Regarding the first sentence, 『Not manifesting body and mind in the three realms,』 the desire realm (Kāmadhātu), form realm (Rūpadhātu), and formless realm (Arūpadhātu) are the three realms. Ordinary beings in the desire and form realms receive the fruit of form, which is called 『manifesting the body.』 In the formless realm, they receive the fruit of mental phenomena, which is called 『manifesting the mind.』 Bodhisattvas understand that the three realms are illusory, and everything is created by the mind. Realizing the true nature, eliminating and abandoning, there is nowhere to be found. Therefore, they do not manifest body and mind in the three realms. This is the conclusion of this sentence. In the next two sentences, the first sentence relies on samādhi (定) to be tranquil and active, and the second sentence relies on wisdom, constantly defiled in purity. Regarding the first sentence, 『Not arising from cessation samādhi (滅定) but manifesting dignified conduct,』 cessation samādhi is the cessation of perception and sensation (Saṃjñā-vedayita-nirodha) in the nine successive abidings (anupūrva-vihāra-samāpatti). Ceasing all thoughts is called cessation samādhi, the meaning of which is as described in other chapters, and should be discussed in detail here. Dignified conduct refers to the four kinds of dignified conduct: walking, standing, sitting, and lying down. Śrāvakas (聲聞) abandon the four kinds of dignified conduct when entering cessation samādhi, while Bodhisattvas constantly manifest them. Why is this so? The dignified conduct of Śrāvakas arises from the consciousness of phenomena (事識心), and when entering cessation samādhi, the consciousness of phenomena ceases, so they abandon dignified conduct. The dignified conduct of Bodhisattvas arises in three ways: first, it arises from the consciousness of phenomena; second, it arises from the deluded consciousness (妄識心); and finally, it arises from the true consciousness (真識心). It naturally manifests through the power of the Suchness Samādhi (如實三昧) Dharma gate, just like a wish-fulfilling jewel (Cintāmaṇi) that can rain down treasures without any mental discrimination. Among the three kinds of minds, the first two are impermanent, and cessation samādhi can eliminate them. The last one is the constant mind, which cessation samādhi cannot eliminate. What can be eliminated is that dignified conduct does not arise during cessation samādhi; what cannot be eliminated is that dignified conduct constantly manifests even in cessation samādhi. Now, according to the latter meaning, we teach Śāriputra (舍利弗). Therefore, it is said, 『Not arising from cessation samādhi but manifesting dignified conduct.』 『Not abandoning the Dharma (道法) but manifesting mundane affairs,』 noble wisdom is the Dharma, and afflictions (煩惱), karma (業), etc., are the affairs of ordinary beings. Śrāvakas abandon the affairs of ordinary beings in the Dharma, while Bodhisattvas constantly manifest the affairs of ordinary beings. Why is this so? Śrāvakas have not attained the emptiness of phenomena (法空), and they see afflictions, etc., as real and fearful. They can only enter the noble path after eliminating them, so they cannot manifest them after attaining nobility. Bodhisattvas exhaustively understand emptiness and know that all existence is like an illusion. They are not afraid while being in it, so they constantly engage in the work of gathering and transforming sentient beings, and therefore do not abandon it. Therefore, it is said in the following text, 『Practicing non-Dharma to penetrate the Buddha Dharma.』 Furthermore, Bodhisattvas realize the Dharma gate of Dependent Origination Samādhi (緣起三昧), and through the power of the Dharma gate, they naturally and universally manifest the same behavior as ordinary beings.
夫事。如涅槃說。大般涅槃能建大義。即其事也。聲聞之人未得此法所以不能。次一句中心不住內亦不在外為宴坐者六根是內六塵名外。凡夫心識依於六根增上緣生名為住內。依於六塵緣緣而起說為在外。菩薩不爾。知根與塵妄想心起如夢中根夢中塵。心外無法。以知無故離不起。不復依之集起心識。故不住內亦不在外。故下文言不念內外行於平等。又復妄心是無常法六識並起。始起之心必有依託。所託中強者名根弱者稱塵。真心常住無所依託。以無依故不可宣說強根弱塵。今教舍利舍妄取真故。不住內亦不在外方為宴坐。后兩句中初句明其現起見惑而行聖道。后句明其現起修惑而證涅槃。就初句中於諸見不動而修行三十七品為宴坐者五見之心名為諸見。身邊邪見戒取見取是其五也。菩薩隨化常現超之名為不動。以不離故。故下文言八萬四千諸煩惱門。而諸眾生為之疲勞。諸佛以此而作佛事。雖現起之內心恒止。故常修行三十七品。不斷煩惱入涅槃者隨化現起貪嗔癡等名為不斷。內心恒寂名入涅槃。是為結之。此等諸行難言方成故名為宴。聖所安處說之為坐。上來別教。若能如是所印可嘆勝令學。上舉呵辭。時我世尊聞是默止不能加報申己卑𨷂彰己不及。此語順於外國語法。順此應言世尊我時聞是默止不能加報。前辭
次釋。故我不任結己不堪。次告目連令往問疾。目連性字𤘽律陀。父先無子從𤘽律陀樹神求得。因與立稱名律陀。是王舍城輔相之子。先與舍利同事那若。心專求道而無所得。設謂無道。那若垂終病中微嘆。二人請問。師何所嘆。那若答曰吾念世人恩愛所縛。其南天竺金地國王身喪火殯。夫人戀憶投火而死。吾為之嘆。二人私記。那若死後有諸商人金地國來。二人訪問如那若語。二人便言師定得道。但我非人遂共要契。若有所得必相告語。為要之後佛始出世。頞鞞比丘入城乞食。舍利見其進止異常知有勝師。待乞回還舍利便問。汝師是誰。頞鞞答言是大沙門。重問汝大沙門何所宣說。頞鞞答言諸法因緣生大沙門所說。諸法因緣滅大沙門所說。舍利問之豁然悟解。即于言下道證初果回至本處。目連遙見即知有得尋便問之。舍利還以所聞具答。目連聞之亦悟初果。二人因即投佛出家。徒眾二從往至佛所並得羅漢。目連於佛弟子之中神通第一。今命問疾。于中先告后辭不堪。辭中初總所以下釋是故下結。初總了知。釋中所以自徴起后。下正辨釋。于中有四。一舉己昔被呵由緣。二時維摩下彰被呵辭。三說是法時八百居出發菩提下教呵利益。四我無此辨自申卑𨷂彰彼難及。初中憶昔舉被呵時。入毗耶離於里巷中出被呵處。為居
士說陳被呵事。說何等法。文中不辨。當應為彼白衣居士說戒說施生天法等。故下被呵。自下第二明教呵辭。何故須然。為益目連及諸居士所以教呵。文中維摩來謂總舉。唯下是別。別中不當如仁者說是呵辭也。教不應法故曰不當。又不應機亦是不當。夫說法下教其正說。于中有二。一約所說法體以教。二夫說法者無說無示下約就能說之儀以教。前中廣顯法寶之相令人證入。于中初總。法無不別。法相如是豈可說下以理及責。就初總中夫說法者總舉說事。當如法說總以教勸。當如法寶體性而說。法無生下隨法別教。于中廣顯法寶體相令依宣說。法寶體相如涅槃經念法中說。妙寂離相圓具眾義。諸佛菩薩所遊行處常恒不變。此即經中佛性真法如來藏矣。藏是一切諸法實性。是實性中無諸法相。故此文中破相顯之。宣說無生亦無諸法。言雖說空約實而辨。故下文中皆就法體說無眾生無壽命等。然法虛融義無不在。今此且約五陰及與十八界門而演說之。余類可知。先就五陰明法離相法無我所。離我所下就十八界明法離相。眾生起計多在此處故就論之。前五陰中句別有十。辨義唯二。前之四句明人無我。后之六句明法無我。二無我義廣如別章。此應具論。人無我中四句何別。初句明其真法體中無有眾生。第二無我第三無壽第四
【現代漢語翻譯】 現代漢語譯本 士（一位居士）說陳被呵斥的事情。說了什麼法，文中沒有辨明。應當是為那位白衣居士說戒、說佈施、說生天之法等等，所以下面被呵斥。從下面第二部分開始，闡明教誡呵斥的言辭。為什麼要這樣做呢？爲了使目連（Maudgalyayana）以及各位居士受益，所以進行教誡呵斥。文中『維摩（Vimalakirti）來謂』是總的概括，『唯下』是分別說明。分別說明中，不應當像仁者那樣說是呵斥的言辭。教誡不符合佛法，所以說『不當』。又不應機，也是『不當』。 『夫說法』以下，教導正確的說法方式。其中有兩點：一是根據所說法的本體來教導，二是『夫說法者無說無示』以下，根據能說法的儀態來教導。前面廣泛地闡明法寶的相狀，使人證入。其中先是總說，法沒有不分別的。法相是這樣的，怎麼能說呢？以下用道理來責備。就最初的總說中，『夫說法者』是總的概括所說的事情，應當如法而說，總的用教誡來勸勉。應當如法寶的體性而說。『法無生』以下，隨著法的不同而分別教導。其中廣泛地闡明法寶的體相，使人依此宣說。法寶的體相如《涅槃經（Nirvana Sutra）》念法中所說：微妙寂靜，遠離諸相，圓滿具足眾義，諸佛菩薩所安住之處，常恒不變。這就是經中所說的佛性真法如來藏（Tathagatagarbha）了。藏是一切諸法的實性，這實性中沒有諸法之相，所以這篇文章中破除諸相來顯明它。宣說無生，也沒有諸法。言語雖然說空，但根據實相來辨別。所以下面的文章中，都就法的本體來說無眾生、無壽命等等。然而法虛融，義理無所不在。現在這裡且就五陰（Skandhas）以及十八界（Dhatus）門來演說它，其餘的可以類推。先就五陰來闡明法離相，法無我所。『離我所』以下，就十八界來闡明法離相。眾生生起計較，多在此處，所以就此來論述。前面的五陰中，句子分別有十句，辨明的意義只有兩個。前面的四句闡明人無我，後面的六句闡明法無我。二無我的意義廣泛，如別的章節所說，這裡應當詳細論述。人無我中，四句有什麼區別？第一句闡明真法體中沒有眾生，第二句無我，第三句無壽，第四句...
【English Translation】 English version The layman (Skt: Upasaka) spoke of Chen being reprimanded. What Dharma (teaching, law) was spoken is not clear in the text. It should have been the precepts, giving, and Dharma of rebirth in heaven, etc., for that layperson, hence the reprimand below. From the second part below, the words of admonishment and reprimand are clarified. Why is this necessary? It is for the benefit of Maudgalyayana (one of the Buddha's foremost disciples) and the lay followers, hence the teaching and reprimand. In the text, 'Vimalakirti (name of a famous Buddhist figure) came to say' is a general summary, and '唯下' (wei xia - only below) is a separate explanation. In the separate explanation, it is not appropriate to say, like the venerable one, that these are words of reprimand. The teaching does not conform to the Dharma, hence the saying '不當' (bu dang - inappropriate). Furthermore, it is not in accordance with the capacity of the audience, which is also '不當'. '夫說法' (fu shuo fa - speaking of Dharma) below, teaches the correct way of speaking Dharma. There are two points: first, teaching based on the essence of the Dharma being spoken; second, '夫說法者無說無示' (fu shuo fa zhe wu shuo wu shi - the one who speaks Dharma neither speaks nor shows) below, teaching based on the demeanor of the one who speaks Dharma. The former extensively elucidates the characteristics of the Dharma Jewel, enabling people to enter into realization. Among them, first is the general statement that the Dharma is not without distinctions. The characteristics of the Dharma are such, how can they be spoken? Below, blame is given based on reason. In the initial general statement, '夫說法者' (fu shuo fa zhe - the one who speaks Dharma) is a general summary of what is being spoken, and one should speak in accordance with the Dharma, generally encouraging with teachings. One should speak in accordance with the essence of the Dharma Jewel. '法無生' (fa wu sheng - Dharma is without arising) below, teaches separately according to the differences in Dharma. Among them, the characteristics of the Dharma Jewel are extensively elucidated, enabling people to proclaim it accordingly. The characteristics of the Dharma Jewel are as described in the Mindfulness of Dharma in the Nirvana Sutra: subtle and tranquil, free from characteristics, perfectly complete with all meanings, the place where all Buddhas and Bodhisattvas abide, constant and unchanging. This is the Buddha-nature, true Dharma, Tathagatagarbha (Buddha-womb) spoken of in the sutra. The 'garbha' (womb) is the true nature of all Dharmas, and in this true nature, there are no characteristics of Dharmas, so this text breaks down the characteristics to reveal it. Proclaiming no arising, there are also no Dharmas. Although the words speak of emptiness, they are distinguished based on reality. Therefore, in the text below, all speak of no sentient beings, no lifespan, etc., based on the essence of the Dharma. However, the Dharma is all-encompassing, and its meaning is everywhere. Now, it is being expounded here based on the Five Skandhas (aggregates) and the Eighteen Dhatus (realms), and the rest can be inferred. First, the Dharma is explained in terms of being free from characteristics and without self in relation to the Five Skandhas. '離我所' (li wo suo - free from what is mine) below, the Dharma is explained in terms of being free from characteristics in relation to the Eighteen Dhatus. Sentient beings often give rise to calculations here, so it is discussed in this context. In the preceding Five Skandhas, there are ten sentences, and the meanings being distinguished are only two. The first four sentences explain the absence of self in persons, and the last six sentences explain the absence of self in phenomena. The meaning of the two absences of self is extensive, as discussed in other chapters, and should be discussed in detail here. In the absence of self in persons, what are the differences between the four sentences? The first sentence explains that there are no sentient beings in the true Dharma essence, the second sentence is no self, the third sentence is no lifespan, the fourth sentence...
無人。此即是彼勝鬘經中如來藏者非我眾生非命非人四種義也。我眾生等四種何異而須別遣。通釋一物其猶眼目。于中別分非無差異。異相如何。宣說陰體以為神主名之為我。和合之中計有定實說為眾生。相續之中計有神性任持不斷名為壽命。作用之中立有主宰說之為人。番對彼故說無我人眾生壽命。故彼轉女身經說云觀內無我外無眾生。內外和合無其壽命畢竟清凈。所以無人。觀內無我陰體非神。外無生者五陰集用望其陰體名之為外。于中無實名無眾生。內外和合無壽命者陰共假生相續名命。無別命體畢竟清凈。名無人者宰用名人。以無我體人用亦無畢竟凈。文中初言法無眾生正明理無。謂于真實法寶體中無有眾生。所無有三。一無橫計神我眾生。二于假名眾生之中無其定性。三無假名眾生之相。此等皆是情相之有故悉無之。余用類爾。離生垢者彼情顯理。取我之心名眾生垢。真法之中無此我心名離生垢。以無垢心故無眾生。第二句中法無我者正明理無。亦真法中無三種我準前可知。離我垢者破情顯理義同前解。此兩句中破情顯理。后二句中破相顯理宜須記知。第三句中法無壽命正明理無。亦真法中無三種壽。準前可知。離生死者破相顯理。若真法中有其生死。故可就之說有壽命。既無生死就何說壽。第四句中法無
人者正明理無。亦真法中無三種人。準前可知。前後際斷破相顯理。有為之法前後相起。前為前際后為后際。若真法中有此二際。則可就之以說於人。真中無此。就何說人。于情為有于理本無。番情顯理故說為斷。非有所除。就后六句明法空中初二離相次二離名。次有一句結前離相。末後一句結上離名。初兩句中前之一句正明離相。相后之一句破去心緣成前離相。就初句中法常寂然正明理無。真法不動故曰寂然。滅諸法者破相顯寂。五陰是相於真本無名滅諸相。有相不寂無故寂矣。就后句中法離於相正明理無。于真法中無五陰相名法離相。無所緣者破相顯理。若真此中有相可緣不名離相。于真法中無相可緣故法離相。以無所緣能緣亦無。次兩句中前之一句破名破說。后之一句破去心覺成前離說。就初句中法無名字正明理無。謂真法中無彼妄想所立名字。言語斷者破去言說顯成無名。名是言本。以無名故言語不生名言語斷。舉語言斷成名無矣。就后句中法無言說離覺觀故破情顯理。覺觀言因。以真法中無覺觀故言語不生故無言說。粗思名覺納思稱觀。此皆精道。真法出情故無覺觀。次下一句結前離相。法無形相正辨理無。謂真法中無陰形相。以此結前離相之義故說無相。如虛空故類以顯之。真法離相似世大虛故言如空。
【現代漢語翻譯】 現代漢語譯本： 『人』的概念是爲了闡明真理而設立的，但實際上，在真正的佛法（真法）中，並沒有所謂的『三種人』。這個道理可以參照前面的解釋來理解。前後際斷，是爲了破除表象，彰顯真理。有為之法，其特點是前後相續。『前』指的是前際，『后』指的是后際。如果真法中存在這兩個『際』，那麼就可以依據它們來談論『人』。然而，真法中並不存在這些『際』，所以無從談論『人』。『人』的概念是基於世俗情感而產生的，但在真理層面，它原本就不存在。通過破除世俗情感來彰顯真理，所以說『斷』，並非真的要去除什麼。後面的六句話闡明了法空的道理，首先兩句是離相，接著兩句是離名，然後一句總結前面的離相，最後一句總結上面的離名。 最初的兩句中，第一句直接闡明了理無（真理的空性）。真法是寂然不動的，所以說是『寂然』。『滅諸法』指的是破除表象，彰顯寂滅的真理。五陰（色、受、想、行、識）是表象，在真法中原本就不存在，所以說『滅諸相』。如果存在表象，就不會有寂滅，因為沒有表象，所以才是寂滅。 在後面的句子中，『法離於相』直接闡明了理無。在真法中，沒有五陰的表象，所以稱為『法離相』。『無所緣』指的是破除表象，彰顯真理。如果真法中存在可以攀緣的表象，就不能稱為『離相』。在真法中，沒有可以攀緣的表象，所以說『法離相』。因為沒有可以攀緣的，所以能攀緣的心也就不存在了。 接下來的兩句中，第一句破除名相和言說，第二句破除心識的覺知，從而成就前面的離說。在第一句中，『法無名字』直接闡明了理無。意思是說，在真法中，沒有那些由虛妄分別所建立的名字。『言語斷』指的是破除言說，彰顯無名。名是言語的根本。因為沒有名，所以言語就不會產生，所以說『言語斷』。通過說明言語的斷絕，來成就無名。 在後面的句子中，『法無言說，離覺觀故』，破除世俗情感，彰顯真理。覺觀是言語產生的原因。因為在真法中沒有覺觀，所以言語就不會產生，所以說『無言說』。粗略的思索稱為覺，深入的思量稱為觀。這些都是精微的道理。真法超越了世俗情感，所以沒有覺觀。 接下來的一句總結了前面的離相，『法無形相』直接辨明了理無。意思是說，在真法中，沒有五陰的形相。用這句話來總結前面離相的意義，所以說『無相』。『如虛空故』，用虛空來比喻，從而彰顯真理。真法遠離表象，就像世間廣大的虛空一樣，所以說『如空』。
【English Translation】 English version: The concept of 'person' (人) is established to clarify the truth (理), but in reality, in the true Dharma (真法), there are no so-called 'three kinds of people'. This principle can be understood by referring to the previous explanations. The severance of the past and future limits (前後際斷) is to break through appearances (破相) and reveal the truth (顯理). The characteristic of conditioned dharmas (有為之法) is that they are continuous, arising one after another. 'Before' (前) refers to the past limit (前際), and 'after' (后) refers to the future limit (后際). If these two 'limits' existed in the true Dharma, then we could discuss 'person' based on them. However, these 'limits' do not exist in the true Dharma, so there is no basis for discussing 'person'. The concept of 'person' arises based on worldly emotions (情), but in terms of truth, it originally does not exist. By breaking through worldly emotions to reveal the truth, it is said to be 'severed' (斷), not that anything is actually being removed. The following six sentences clarify the principle of emptiness of dharmas (法空), the first two sentences are about detachment from characteristics (離相), then two sentences are about detachment from names (離名), then one sentence summarizes the previous detachment from characteristics, and the last sentence summarizes the above detachment from names. In the first two sentences, the first sentence directly clarifies the absence of principle (理無), the emptiness of truth. The true Dharma is still and unmoving, so it is said to be 'still' (寂然). 'Extinguishing all dharmas' (滅諸法) refers to breaking through appearances and revealing the truth of stillness. The five skandhas (五陰 - form, feeling, perception, volition, consciousness) are appearances, which originally do not exist in the true Dharma, so it is said to 'extinguish all appearances' (滅諸相). If appearances exist, there will be no stillness; because there are no appearances, there is stillness. In the following sentence, 'Dharma is detached from characteristics' (法離於相) directly clarifies the absence of principle. In the true Dharma, there are no appearances of the five skandhas, so it is called 'Dharma is detached from characteristics'. 'Nowhere to grasp' (無所緣) refers to breaking through appearances and revealing the truth. If there were appearances to grasp in the true Dharma, it could not be called 'detachment from characteristics'. In the true Dharma, there are no appearances to grasp, so it is said that 'Dharma is detached from characteristics'. Because there is nothing to grasp, the mind that grasps also does not exist. In the following two sentences, the first sentence breaks through names and speech, and the second sentence breaks through the awareness of the mind, thereby accomplishing the previous detachment from speech. In the first sentence, 'Dharma has no name' (法無名字) directly clarifies the absence of principle. It means that in the true Dharma, there are no names established by false discriminations. 'Speech is cut off' (言語斷) refers to breaking through speech and revealing the absence of name. Name is the root of speech. Because there is no name, speech does not arise, so it is said that 'speech is cut off'. By explaining the cutting off of speech, the absence of name is accomplished. In the following sentence, 'Dharma has no speech, because it is detached from perception and observation' (法無言說，離覺觀故), it breaks through worldly emotions and reveals the truth. Perception and observation are the causes of speech. Because there is no perception and observation in the true Dharma, speech does not arise, so it is said that 'there is no speech'. Coarse thought is called perception (覺), and deep contemplation is called observation (觀). These are all subtle principles. The true Dharma transcends worldly emotions, so there is no perception and observation. The following sentence summarizes the previous detachment from characteristics, 'Dharma has no form' (法無形相) directly clarifies the absence of principle. It means that in the true Dharma, there is no form of the five skandhas. This sentence is used to summarize the meaning of the previous detachment from characteristics, so it is said to be 'formless' (無相). 'Like empty space' (如虛空故) uses empty space as a metaphor to reveal the truth. The true Dharma is detached from appearances, just like the vast empty space in the world, so it is said to be 'like empty space'.
自下一句結前離名。法無戲論正明理無。理外名言斯成戲論。真中離此名無戲論。以此結前離名之義故說無戲。畢竟空故釋以顯無。永絕言論名畢竟空。上來就陰明法離相。自下第二就十八界明法離相。六根六塵及以六識是十八界。文中句別有其十九。初之一句明人無我。后十八句明法無我。就初句中法無我所正明理無。明真法中無我及所義如上解。離我所故釋以顯無。法空中句雖十八相從為三。初有六句明六根空。法無動下五句之文明六識空。法離好下七句之文明六塵空。初六句中前三破相。后三即實。就前三中初句約識以明根空。第二得塵以彰根空。第三約自而顯根空。就初句中法無分別正明理無。于真法中無有六根生識了塵名無分別。離諸識故釋以顯無。於事分齊六根生識。真中無此名離諸識。以離諸識故無分別。第二句中法無有比正明理無。根塵相對名之為比。真中無此名法無比。相待者無釋以顯無。以無根塵相形待故說為無比。第三句中法不屬因正明理無。於事分齊根從因起與因作果名為屬因。真中無此名不屬因。不在緣故釋以顯無。親生名因疏助稱緣。有緣可在則可對之說其屬因。無緣可在知復對何說為屬因。亦可緣者因之別稱。言不在緣當知猶是不在因矣。不能重言彰不在緣。生不離緣因之為在。真不
【現代漢語翻譯】 現代漢語譯本 自上一句結束並脫離『名』的束縛。『法』中沒有虛妄的爭論，而是直接闡明真理的空性。在真理之外建立名言概念，就成了虛妄的爭論。在真理之中，遠離這些名言概念，才能達到沒有虛妄爭論的境界。因此，用這種結束並脫離『名』的含義來解釋『無戲』。因為一切畢竟是空性的，所以用『顯無』來解釋，意味著永遠斷絕言語論述，這就是所謂的『畢竟空』。 上面是就五陰來闡明『法』的離相。下面第二部分，就十八界來闡明『法』的離相。六根（眼、耳、鼻、舌、身、意），六塵（色、聲、香、味、觸、法）以及六識（眼識、耳識、鼻識、舌識、身識、意識）合稱十八界。文中句子有所區別，共有十九句。第一句闡明『人無我』，後面十八句闡明『法無我』。就第一句中，『法無我』所要闡明的正是真理的空性。闡明在真法中沒有『我』和『我所』，其含義如上所述。因為遠離了『我所』，所以用『顯無』來解釋。 在『法空中』這句中，雖然有十八相，但可以歸納為三個方面。最初六句闡明六根是空性的。『法無動』以下五句闡明六識是空性的。『法離好』以下七句闡明六塵是空性的。最初六句中，前三句破除現象，后三句揭示實相。在前三句中，第一句通過識來闡明根是空性的，第二句通過塵來彰顯根是空性的，第三句通過自身來顯示根是空性的。就第一句中，『法無分別』正是闡明真理的空性。在真法中，沒有六根產生識來了別塵境，這叫做『無分別』。因為遠離了諸識，所以用『顯無』來解釋。在事相的界限中，六根產生識。但在真理中沒有這些，這叫做遠離諸識。因為遠離了諸識，所以沒有分別。 第二句中，『法無有比』正是闡明真理的空性。根和塵相對待，叫做『有比』。在真理中沒有這些，這叫做『法無比』。因為相互對待的事物不存在，所以用『顯無』來解釋。因為沒有根塵相互比較對待，所以說是『無比』。 第三句中，『法不屬因』正是闡明真理的空性。在事相的界限中，根從因產生，並與因一起產生果，這叫做『屬因』。在真理中沒有這些，這叫做『不屬因』。不在緣故，所以用『顯無』來解釋。親生的叫做『因』，疏遠的幫助叫做『緣』。有緣存在，就可以針對它來說『屬因』。沒有緣存在，又針對什麼來說『屬因』呢？也可以說『緣』是『因』的別稱。說『不在緣』，應當知道也就是『不在因』了。不能重複說，彰顯『不在緣』。產生不離開緣，所以說因是存在的。真理不是這樣的。
【English Translation】 English version The previous sentence concludes and detaches from the bondage of 'name'. 'Dharma' has no frivolous debates, but directly clarifies the emptiness of truth. Establishing nominal concepts outside of truth becomes frivolous debate. In truth, being away from these nominal concepts is the state of having no frivolous debates. Therefore, this meaning of concluding and detaching from 'name' is used to explain 'no playfulness' (wu xi). Because everything is ultimately empty, it is explained with 'manifesting non-existence' (xian wu), meaning the eternal cessation of verbal discourse, which is called 'ultimate emptiness' (bijing kong). The above explains the 'dharma' of being away from characteristics based on the five skandhas. The second part below explains the 'dharma' of being away from characteristics based on the eighteen realms. The six roots (eye, ear, nose, tongue, body, mind), the six objects (form, sound, smell, taste, touch, dharma), and the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are collectively called the eighteen realms. The sentences in the text are distinct, totaling nineteen sentences. The first sentence clarifies 'no self in person' (ren wu wo), and the following eighteen sentences clarify 'no self in dharma' (fa wu wo). In the first sentence, what 'no self in dharma' aims to clarify is precisely the emptiness of truth. Clarifying that there is no 'self' and 'what belongs to self' in true dharma, the meaning is as explained above. Because of being away from 'what belongs to self', it is explained with 'manifesting non-existence'. In the phrase 'dharma is empty' (fa kong zhong), although there are eighteen aspects, they can be summarized into three aspects. The first six sentences clarify that the six roots are empty. The five sentences from 'dharma is without movement' (fa wu dong) below clarify that the six consciousnesses are empty. The seven sentences from 'dharma is away from good' (fa li hao) below clarify that the six objects are empty. In the first six sentences, the first three sentences break down phenomena, and the last three sentences reveal the true nature. In the first three sentences, the first sentence clarifies that the root is empty through consciousness, the second sentence highlights that the root is empty through the object, and the third sentence reveals that the root is empty through itself. In the first sentence, 'dharma is without discrimination' (fa wu fenbie) precisely clarifies the emptiness of truth. In true dharma, there is no arising of consciousness from the six roots to discern objects, this is called 'without discrimination'. Because of being away from all consciousnesses, it is explained with 'manifesting non-existence'. In the boundaries of phenomena, the six roots give rise to consciousness. But in truth, there are none of these, this is called being away from all consciousnesses. Because of being away from all consciousnesses, there is no discrimination. In the second sentence, 'dharma is without comparison' (fa wu you bi) precisely clarifies the emptiness of truth. The root and object are relative to each other, which is called 'having comparison' (you bi). In truth, there are none of these, this is called 'dharma is without comparison'. Because things that are mutually dependent do not exist, it is explained with 'manifesting non-existence'. Because there is no mutual comparison and dependence between root and object, it is said to be 'without comparison'. In the third sentence, 'dharma does not belong to cause' (fa bu shu yin) precisely clarifies the emptiness of truth. In the boundaries of phenomena, the root arises from the cause and produces the result together with the cause, this is called 'belonging to cause' (shu yin). In truth, there are none of these, this is called 'not belonging to cause'. Not being in condition (yuan), therefore it is explained with 'manifesting non-existence'. What is directly born is called 'cause' (yin), and distant assistance is called 'condition' (yuan). If a condition exists, one can say 'belonging to cause' in response to it. If a condition does not exist, what can one say 'belonging to cause' in response to? It can also be said that 'condition' is another name for 'cause'. Saying 'not being in condition', one should know that it is also 'not being in cause'. It cannot be repeated to highlight 'not being in condition'. Arising does not leave condition, therefore it is said that cause exists. Truth is not like this.
假緣故曰不在。不在緣故不屬因耳。后三句中約如法性實際三藏以顯即實。此三何異。于真法中空名為如。有名法性。非有非無說實際。真云何空。離相離性。云何不空。具諸佛法。云何複名非有非無。有無同體。此如法性實際之義。廣如別章。此應具論。所顯真法共此三門同體義分。故得以法即如法性實際等也。就初句中法同法性當相正辨。如來藏中一切佛法名為法性。所辨真法與彼一體。一而不異故說為同。法性云何而說同乎。法性清凈常恒不變。所辨亦爾故說同矣。入諸法故釋以顯同。入猶順也。順諸法性故名為同。此一體法雲何名順云何名入。體性雖一義門恒別。義別體同故得云入。下皆同爾。第二句中法隨於如當相正辨。不異如義。法界雖別空理不異故說為如。所辨之法順彼如理故名為隨。此與如一何得言隨。義如前解。門別義同故得說隨。前同此隨言左右耳。無所隨故釋成隨義。以于有法無有隨故。隨順如也。第三句中法住實際當相正辨。際謂際畔處之別稱。窮實之處名為實際。所辨真法即于實際名之為住。前隨此住言左右耳。諸邊不動釋成住義。不為有無二邊傾動故住實際。其次五句明識空中前二破相后三即實。前兩句中初約塵以明識空。后句正就識體明空。就初句中法無動搖正明理無。六識之心往來
【現代漢語翻譯】 現代漢語譯本 因為虛假的緣故說『不在』。因為『不在』的緣故，不屬於因緣。後面三句是依據如（Tathata，真如）、法性（Dharmata，諸法的本性）、實際（Bhūtatathatā，真實的實際）這三個層面來顯示『即實』的道理。這三者有什麼不同呢？在真法（Satya-dharma，真實的法）中，空被稱為『如』。有被稱為『法性』。非有非無被稱為『實際』。真如何是空呢？遠離一切相和自性。如何不是空呢？具足一切佛法。又為什麼稱為非有非無呢？因為有和無是同一個本體。關於如、法性、實際的意義，詳細的解釋在其他的章節。這裡應該完整地討論。所要顯示的真法與這三個層面具有相同的本體意義，所以可以用『法即是如、法性、實際』等說法。 就第一句中，『法同法性』是就現象的層面來辨析。如來藏（Tathāgatagarbha，如來藏）中一切佛法被稱為法性。所辨析的真法與法性是一體的，一體而不相異，所以說是『同』。法性如何能說是『同』呢？法性是清凈、常恒、不變的，所辨析的真法也是如此，所以說是『同』。『入諸法故』是用解釋來顯明『同』的意義。『入』就是順從的意思。順從諸法性，所以稱為『同』。這一體的法，為什麼稱為『順』，為什麼稱為『入』呢？雖然本體和自性是一樣的，但意義和門徑始終是不同的。意義不同，但本體相同，所以可以說『入』。下面的解釋都與此相同。在第二句中，『法隨於如』是就現象的層面來辨析，是不異於『如』的意義。法界（Dharmadhatu，法界）雖然不同，但空的道理是不異的，所以說是『如』。所辨析的法順從那個『如』的道理，所以稱為『隨』。這個法與『如』是一體的，為什麼能說是『隨』呢？意義如前面的解釋。門徑不同，但意義相同，所以可以說『隨』。前面的『同』和這裡的『隨』，只是用詞的左右不同而已。『無所隨故』是用解釋來成就『隨』的意義。因為對於有法，沒有可以隨順的，所以是隨順於『如』。在第三句中，『法住實際』是就現象的層面來辨析。『際』是指邊際、畔岸、處所的別稱。窮盡真實之處稱為『實際』。所辨析的真法就在這個實際之中，稱為『住』。前面的『隨』和這裡的『住』，只是用詞的左右不同而已。『諸邊不動』是用解釋來成就『住』的意義。不被有和無的二邊所傾動，所以安住于實際。 其次的五句，是說明識是空性的，前面兩句是破除現象，後面三句是直顯真實。在前面兩句中，第一句是藉由塵（Raja，微塵）來闡明識是空性的，后一句是直接就識的本體來闡明空性。就第一句中，『法無動搖』是正面闡明理體是寂靜不動的。六識（Six Consciousnesses，眼識、耳識、鼻識、舌識、身識、意識）之心往來
【English Translation】 English version Because of false causes, it is said to be 'not present'. Because of 'not present', it does not belong to causes. The following three sentences explain 'immediate reality' based on the three aspects of Tathata (如, suchness), Dharmata (法性, the nature of phenomena), and Bhūtatathatā (實際, the true reality). What are the differences among these three? In Satya-dharma (真法, true dharma), emptiness is called 'Tathata'. Existence is called 'Dharmata'. Neither existence nor non-existence is called 'Bhūtatathatā'. How is truth empty? It is free from all forms and natures. How is it not empty? It possesses all Buddha-dharmas. Why is it called neither existence nor non-existence? Because existence and non-existence are the same entity. The meaning of Tathata, Dharmata, and Bhūtatathatā is explained in detail in other chapters. This should be discussed completely here. The true dharma to be revealed shares the same entity meaning with these three aspects, so it can be said that 'dharma is Tathata, Dharmata, and Bhūtatathatā'. In the first sentence, 'dharma is the same as Dharmata' is analyzed from the perspective of phenomena. All Buddha-dharmas in the Tathāgatagarbha (如來藏, the womb of the Tathagata) are called Dharmata. The true dharma being analyzed is one with Dharmata, one and not different, so it is said to be 'the same'. How can Dharmata be said to be 'the same'? Dharmata is pure, constant, and unchanging, and so is the true dharma being analyzed, so it is said to be 'the same'. 'Entering all dharmas' is used as an explanation to clarify the meaning of 'the same'. 'Entering' means conforming. Conforming to all Dharmatas is called 'the same'. Why is this one entity of dharma called 'conforming' and 'entering'? Although the entity and nature are the same, the meanings and paths are always different. The meanings are different, but the entity is the same, so it can be said to 'enter'. The following explanations are all the same. In the second sentence, 'dharma follows Tathata' is analyzed from the perspective of phenomena, and it is not different from the meaning of 'Tathata'. Although the Dharmadhatu (法界, the realm of dharma) is different, the principle of emptiness is not different, so it is said to be 'Tathata'. The dharma being analyzed conforms to that principle of 'Tathata', so it is called 'following'. This dharma is one with 'Tathata', so how can it be said to be 'following'? The meaning is as explained before. The paths are different, but the meaning is the same, so it can be said to 'follow'. The previous 'same' and the 'following' here are just different uses of words. 'Nothing to follow' is used as an explanation to accomplish the meaning of 'following'. Because for existing dharmas, there is nothing to follow, so it follows 'Tathata'. In the third sentence, 'dharma abides in Bhūtatathatā' is analyzed from the perspective of phenomena. 'Edge' refers to the boundary, shore, and place. The place where reality is exhausted is called 'Bhūtatathatā'. The true dharma being analyzed is in this reality, called 'abiding'. The previous 'following' and the 'abiding' here are just different uses of words. 'All sides do not move' is used as an explanation to accomplish the meaning of 'abiding'. It is not swayed by the two sides of existence and non-existence, so it abides in reality. The next five sentences explain that consciousness is empty. The first two sentences negate phenomena, and the last three sentences directly reveal reality. In the first two sentences, the first sentence uses Raja (塵, dust) to clarify that consciousness is empty, and the second sentence directly clarifies emptiness based on the entity of consciousness. In the first sentence, 'dharma does not move' positively clarifies that the principle is still and unmoving. The minds of the Six Consciousnesses (Six Consciousnesses, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) come and go
取塵名為動搖。真法常住不同於彼名不動搖。不依六塵釋以顯無。不同六識六塵生故無動搖。就后句中法無去來正明理無。六識之心三世流轉名為去來。去是過去來是未來。真法不爾故無去來。常不住故釋以顯成。現在名住。若使真法曾住現在故可對之說去說來。法無現住。知復望何說去說來。此二遣相。下三即實。即三脫門。三脫之門義如后解。法順空者順空門也。隨無相者隨無相門。應無作者應無作門。前順次隨後說其應。綺亦言耳。亦以真法與此三門義異體同故得說順說隨說應。就后七句明塵空中初有四句。正就塵體以說其空。次有一句。約根辨空。次有一句。復說塵體以明其空。末後一句約識論空。就初四中法離好醜明離塵相。於事分齊塵有美惡名為好惡為名丑。真法無此故說為離。法無增損明離塵法用。順益名增違總稱損。真法離此名無增損。法無生滅法無所歸明離塵體。六塵之體有起有盡說為生滅。屬人曰歸。真法無此故無生滅。亦無所歸。此一分竟。法過眼耳鼻舌身心約對六根以明塵空。於事分齊六塵是其六根所行不名為過。真中無塵根等不及故名為過。此兩分竟。法無高下還就塵體以辨其空。於事分齊塵有勝劣。上地塵勝名之為高。下地塵劣說以為下。真法離此故無高下。常住不動釋無高下。此三分
【現代漢語翻譯】 現代漢語譯本 取塵名為動搖（指世間萬物的變化無常）。真法（指永恒不變的真理）常住，不同於塵，故名不動搖。不依賴六塵（色、聲、香、味、觸、法）來解釋，是爲了彰顯其『無』的本質。它不同於六識（眼識、耳識、鼻識、舌識、身識、意識），因為六識依賴六塵而生，所以有動搖。就后句『法無去來』而言，正是爲了說明真理的『無』。六識之心在過去、現在、未來三世流轉，這叫做『去來』。『去』是過去，『來』是未來。真法不是這樣，所以沒有『去來』。真法常住而不停滯，是爲了彰顯其成就。『現在』名為『住』。如果真法曾經停留在現在，就可以相對地說『去』說『來』。但真法沒有現在，知道這一點，還期望說什麼『去』說什麼『來』呢？以上兩句是遣除表相，下面三句是直指實相，即三脫門（空門、無相門、無作門）。三脫門的含義將在後面解釋。『法順空者』，就是順空門。『隨無相者』，就是隨無相門。『應無作者』，就是應無作門。前面是順次，隨後是說其應。這只是說說而已。也因為真法與這三門意義不同但本體相同，所以才能說『順』、說『隨』、說『應』。 就後面的七句，說明塵空中，開始有四句，正是就塵的本體來說明其空性。其次有一句，是就六根來辨別空性。再次有一句，又說塵的本體，來闡明其空性。最後一句是就六識來論述空性。在最初的四句中，『法離好醜』，說明遠離塵相。在世俗的分界上，塵有美好和醜陋，稱為好惡。真法沒有這些，所以說是『離』。『法無增損』，說明遠離塵法的功用。順從利益叫做『增』，違背總括稱為『損』。真法遠離這些，所以說『無增損』。『法無生滅法無所歸』，說明遠離塵的本體。六塵的本體有產生有消滅，所以說是『生滅』。歸屬人叫做『歸』。真法沒有這些，所以沒有生滅，也沒有歸屬。這一部分結束。 『法過眼耳鼻舌身心』，是就六根來闡明塵的空性。在世俗的分界上，六塵是六根所行之處，不能稱為『過』。真法中沒有塵，六根等無法達到，所以稱為『過』。這兩部分結束。 『法無高下』，還是就塵的本體來辨別其空性。在世俗的分界上，塵有勝劣，上地之塵殊勝，稱之為『高』，下地之塵低劣，說之為『下』。真法遠離這些，所以沒有高下。常住不動，解釋了沒有高下。這三部分結束。
【English Translation】 English version Taking 'dust' as a name implies movement (referring to the impermanence of all things in the world). The True Dharma (referring to the eternal and unchanging truth) is constant and abiding, different from 'dust,' hence it is called 'immovable.' Not relying on the six dusts (form, sound, smell, taste, touch, and dharma) to explain it is to reveal its essence of 'emptiness.' It is different from the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) because the six consciousnesses arise dependent on the six dusts, therefore they have movement. As for the latter phrase 'Dharma has no coming and going,' it precisely explains the 'non-existence' of truth. The mind of the six consciousnesses flows through the three periods of time—past, present, and future—this is called 'coming and going.' 'Going' is the past, 'coming' is the future. The True Dharma is not like this, so it has no 'coming and going.' The True Dharma is constant and does not stagnate, in order to reveal its accomplishment. 'Present' is called 'abiding.' If the True Dharma had ever stayed in the present, then one could relatively speak of 'going' and 'coming.' But the Dharma has no present, knowing this, what else would one expect to say about 'going' and 'coming'? The above two sentences dispel appearances; the following three sentences directly point to reality, namely the three doors of liberation (the door of emptiness, the door of no-sign, and the door of no-action). The meaning of the three doors of liberation will be explained later. 'Dharma accords with emptiness' is the door of emptiness. 'Follows no-sign' is the door of no-sign. 'Responds to no-action' is the door of no-action. The former is in sequence, and then it speaks of its response. This is just saying it. Also, because the True Dharma and these three doors have different meanings but the same essence, therefore one can say 'accord,' 'follow,' and 'respond.' In the following seven sentences, explaining the emptiness of dust, there are initially four sentences that precisely use the substance of dust to explain its emptiness. Next, there is one sentence that distinguishes emptiness based on the six roots. Again, there is one sentence that speaks of the substance of dust to clarify its emptiness. The last sentence discusses emptiness based on the six consciousnesses. In the first four sentences, 'Dharma is apart from good and bad' explains being apart from the characteristics of dust. In worldly distinctions, dust has beauty and ugliness, called good and bad. The True Dharma does not have these, so it is said to be 'apart.' 'Dharma has no increase or decrease' explains being apart from the function of dust-dharma. Conforming to benefit is called 'increase,' opposing in general is called 'decrease.' The True Dharma is apart from these, so it is said to have 'no increase or decrease.' 'Dharma has no birth or death, Dharma has nowhere to return' explains being apart from the substance of dust. The substance of the six dusts has arising and ceasing, so it is said to have 'birth and death.' Belonging to a person is called 'return.' The True Dharma does not have these, so it has no birth or death, nor does it have any belonging. This part ends. 'Dharma surpasses the eyes, ears, nose, tongue, body, and mind' clarifies the emptiness of dust based on the six roots. In worldly distinctions, the six dusts are where the six roots operate, and cannot be called 'surpassing.' In the True Dharma, there is no dust, and the six roots, etc., cannot reach it, so it is called 'surpassing.' These two parts end. 'Dharma has no high or low' still distinguishes its emptiness based on the substance of dust. In worldly distinctions, dust has superiority and inferiority; the dust of higher realms is superior, called 'high,' and the dust of lower realms is inferior, said to be 'low.' The True Dharma is apart from these, so it has no high or low. Constant and unmoving explains having no high or low. These three parts end.
竟。法離觀行約識辨空。於事分齊塵為識緣不離觀行。于真法中無塵可緣。是故名離一切觀行。上來別教。法相如是豈可說者以理反責。牒前所辨名法如是。名相但絕心行亦無豈可宣說。上來得就所說以教。下次約就能說以教。于中先教離四種心。然後說下結勸宣說。何者四心。一教除見心。二當了下教離癡心。三以大悲不教舍小心。四念報恩下教遠凡心。初句之中教令遠離我人之報名除見心。于中初先法說以教。夫說法者無說無示明無說人。將言對法名之為說。以言對人目之為示。于理實無名無說示。夫聽法者無得明無聽人。以聽對言目之為聞。將聽對法說以為得。于理亦無名無聞得。次以喻顯。譬如幻士喻無說人。為幻士說喻無聽人。當建下勸。第二句中教知根法然後起說名離癡心。當了眾生根有利鈍勸知根也。以前目連說不應機故勸了根。善於知見所掛礙勸知法也。以前目連言不當理故勸知法。第三句中教修廣心。教生大意名舍小心。以大悲者教修廣心。廣念眾生名為大悲。贊于大乘教生大心。以心大故稱讚大乘。第四句中教離魔業外道邪學名遠凡心。念報佛恩教離魔業。依佛法而得利益及欲加損名背佛恩。菩薩番彼念欲護法名報佛恩。不斷三寶教離外道。外道習邪乘違正法名斷三寶。菩薩番彼自求正法轉教他
【現代漢語翻譯】 現代漢語譯本： 竟。（此段）法離觀行，是依約識來辨析空性。在事相的界限上，塵境作為識的緣起，不能脫離觀行。但在真如法中，沒有塵境可以作為緣起。因此名為遠離一切觀行。以上是別教的說法，法相就是這樣，難道可以用言語來反駁責難嗎？（以下）依照前面所辨析的，名為法如是。名相已經斷絕，心行也無從生起，又怎麼可以用言語宣說呢？以上是就所說的內容來施教。接下來是就能說的人來施教。其中先教導遠離四種心，然後說下文來總結勸勉宣說。哪四種心呢？一是教導去除見取心，二是『當了下』教導遠離愚癡心，三是『以大悲不教』教導捨棄狹小心，四是『念報恩下』教導遠離凡夫心。第一句中，教令遠離我人等名相，是去除見取心。其中先用法來說明教導。說法的人，無說無示，表明沒有說法的人。用言語對應於法，稱之為說；用言語對應於人，稱之為示。在真理上，實在沒有名相，沒有說示。聽法的人，無得無聽，表明沒有聽法的人。用聽對應于言語，稱之為聞；用聽對應於法，說之為得。在真理上，也沒有名相，沒有聞得。其次用比喻來顯明。譬如幻術師，比喻沒有說法的人；為幻術師說法，比喻沒有聽法的人。『當建下』是勸勉。第二句中，教導瞭解眾生的根器和法，然後才開始說法，名為遠離愚癡心。『當了眾生根有利鈍』，是勸勉瞭解眾生的根器。因為以前目連說法不應機，所以勸勉瞭解根器。『善於知見所掛礙』，是勸勉了解法。因為以前目連的言語不合道理，所以勸勉了解法。第三句中，教導修習廣大的心。教導生起廣大的意念，名為捨棄狹小心。『以大悲者』，教導修習廣大的心。廣大地思念眾生，名為大悲。讚歎大乘，教導生起大心。因為心量廣大，所以稱讚大乘。第四句中，教導遠離魔業和外道的邪說，名為遠離凡夫心。『念報佛恩』，教導遠離魔業。依靠佛法而得到利益，以及想要加以損害，名為背棄佛恩。菩薩反過來思念要護持佛法，名為報佛恩。『不斷三寶』，教導遠離外道。外道學習邪乘，違背正法，名為斷三寶。菩薩反過來自己尋求正法，然後轉教他人。
【English Translation】 English version: End. (This section) The Dharma is apart from observation and practice, relying on consciousness to discern emptiness. In the realm of phenomena, dust serves as the condition for consciousness, inseparable from observation and practice. However, in the true Dharma, there is no dust to serve as a condition. Therefore, it is called being apart from all observation and practice. The above is the teaching of the Distinct Teaching (別教, Bie Jiao). The characteristics of the Dharma are such, how can one refute or question it with words? (The following) According to the previous discernment, it is called 'Dharma is thus.' Names and characteristics are already cut off, and mental activities cannot arise, so how can it be proclaimed with words? The above is teaching based on what is said. Next is teaching based on the one who speaks. Among them, first teach to be apart from the four minds, and then say the following to conclude and encourage proclamation. What are the four minds? First, teach to remove the mind of clinging to views; second, 'when understanding below' teaches to be apart from the mind of ignorance; third, 'with great compassion, do not teach' teaches to abandon the small mind; fourth, 'thinking of repaying kindness below' teaches to be far from the mind of ordinary beings. In the first sentence, teaching to be apart from the names of self and others is to remove the mind of clinging to views. Among them, first use the Dharma to explain the teaching. The one who speaks the Dharma has no speaking and no showing, indicating there is no speaker. Using words to correspond to the Dharma is called speaking; using words to correspond to people is called showing. In truth, there are no names, no speaking, no showing. The one who listens to the Dharma has no attainment and no listening, indicating there is no listener. Using listening to correspond to words is called hearing; using listening to correspond to the Dharma is called attainment. In truth, there are no names, no hearing, no attainment. Next, use a metaphor to clarify. For example, a magician is a metaphor for the one who does not speak; speaking to a magician is a metaphor for the one who does not listen. 'When establishing below' is encouragement. In the second sentence, teaching to understand the faculties and the Dharma of sentient beings, and then beginning to speak the Dharma, is called being apart from the mind of ignorance. 'When understanding the faculties of sentient beings, there are sharp and dull' is encouraging understanding of the faculties of sentient beings. Because Maudgalyayana (目連, Mu Lian) previously spoke the Dharma inappropriately, he encourages understanding of the faculties. 'Good at knowledge and views, what is hindered' is encouraging understanding of the Dharma. Because Maudgalyayana's words were previously unreasonable, he encourages understanding of the Dharma. In the third sentence, teach to cultivate a vast mind. Teaching to generate vast thoughts is called abandoning the small mind. 'With great compassion' teaches to cultivate a vast mind. Broadly thinking of sentient beings is called great compassion. Praising the Mahayana (大乘, Da Cheng) teaches to generate a great mind. Because the mind is vast, the Mahayana is praised. In the fourth sentence, teach to be apart from demonic activities and the wrong views of external paths, called being far from the mind of ordinary beings. 'Thinking of repaying the Buddha's kindness' teaches to be apart from demonic activities. Relying on the Buddha's Dharma and obtaining benefits, and wanting to add harm, is called betraying the Buddha's kindness. Bodhisattvas (菩薩, Pusa) think of protecting the Dharma, called repaying the Buddha's kindness. 'Not cutting off the Three Jewels' teaches to be apart from external paths. External paths learn wrong vehicles, violating the right Dharma, called cutting off the Three Jewels. Bodhisattvas seek the right Dharma themselves and then teach others.
人能令三寶相續不絕。是故名為不斷三寶。上來別教。然後說法總以結勸。上來第二明教呵辭。第三教益。第四目連自中卑闕。文顯可知。前辭后釋。是故不任總結不堪。前對舍利明不住法。次對目連明其證法。下對四人明助行法。于中初對迦葉須菩明乞食行攝功德法。后對富樓及迦旃延明入法行攝智慧法。就前二中初對迦葉明乞食法。后對須菩明取食法。就后二中初對富樓明起行法。后對迦旃明生解法。所辨如是。先告迦葉令法問疾。迦葉是姓。字摩訶波羅耶檀那。此翻名為大施先矣。摩訶是大。檀那是施。波羅耶者名之為先。是王舍城波羅門種家極臣富。婦名婆山。其人昔于游葉佛時作薄像師。時有一女。時一金玔。倩此像師修營佛像。由斯福善恒相逢遇。今值佛世還為夫婦。身並金色。在俗無慾。同皆出家齊得羅漢。其中委曲事如經說。迦葉即于佛弟子中頭陀第一常行乞食。今命問疾。于中先告汝行問疾。迦葉眾多將大以標。下辭不堪。于中初總所以下釋是故下結。釋中所以自徴起后。下對辨釋。文別有三。一舉昔日被呵由緣。二時維摩下出被呵辭。三時我世尊聞說是下自彰卑闕顯彼難敵。初中憶昔舉被呵時。于貧里乞出被呵事。迦葉立意立憐其貧者無有福善現受貧總。今受其施欲令當富。故貧里乞。由斯不等
故后被呵。自下第二維摩教呵。何故須然。為使迦葉棄小學大是以教呵。文中維摩來謂總舉下別顯之。別中先呵。住平等法應次行下是教辭也。呵中初言有慈悲心而不不能普是正呵也。舍富從貧出不普不普事。又復前句有慈不普違于菩薩等慈故呵。舍富從貧違頭陀中次乞故呵。教中有三。一正教。乞食二名乞心。二以空聚下就乞食時教妨過儀。三者若能不捨八邪已下就乞食后教生道法。前中四句準事不次。次而論之。行乞為始次乞第二取為第三受為第四。但今文中為欲次乞教令利他故在先論。行乞與后取之為受同教自利。故回后說。又得次乞教舍二乘居使之過故在先論。行乞與后取受二事同教舍凡生死之過。故回后說。初次乞中住平等法教修等心。番前有慈而不能普。應次行乞教修等行。番前舍富從貧里乞。后三句中斯教自為言有隱顯。初句為離生死之緣須行乞食。第二為斷生死之因須取揣食。第三為捨生死之果須受彼食。就初句中為不食故應行乞者食是身緣。得凈法身方能捨遠。彼凈法身要修舍世資生之業。乞食資身行道方得故為不食。須行乞也。第二句中為壞和合應取食者因能聚果名為和合。內證真道方以永離。其道必由舍世資生。從他取食資身起行方能證會。是故為壞和合之相應取揣食。自從他求。爾時名取。
為不受故應受食者不受生死有為之果名為不受。不受唯佛。佛果二由舍世榮生。從他受取資身起道方能克證。故為不受。須受彼食他與領得方名為受。自下第二教防過儀。以空聚想入聚落者就入聚時教離人想。觀聚無人故名為空。入聚多起男女等結故教修空。所見色下就行乞時教離法想。于乞食時多於六塵而生諸結。故教防離。然此文中於六塵境治法各異。於色塵境教觀根空而為對治。于聲塵境教觀境虛而為對治。于香塵境教類粗事而為對治。于味塵境教離取心而為對治。于觸塵教離能取及所取事而為對治。於法塵境教觀境空而為對治。立從皆得為約此六。教人多治顯隱異論。初言見色與盲等者盲人無根於色不著。行者應爾。觀眼體空同盲無根於色不取。故下文言若知眼性於色不貪不恚不癡。余亦應然。言所聞聲與向等者向虛無無可貪取。觀聲似彼虛假無實無可貪取。余亦應爾。言所嗅香與風等者風事浮粗人多不著。觀香似彼莫生貪著。余皆應然。言所食味不分別者標杓無心雖在諸味不生分別。行者應爾。當如標杓除去心想莫生分別。余悉應爾。言受諸觸如香證者智證法時不見己心以為能取。不見前境以為所取。行者應爾。知身體空無其能覺。亦觀境空無其所覺。故如智證余亦應然。知法如幻無自他性教觀性空。幻無
【現代漢語翻譯】 現代漢語譯本 『為不受』，是因為不應接受食物的人不接受生死輪迴的有為之果，這稱為『不受』。『不受』唯有佛陀才能做到。佛陀證果，是因為捨棄了世俗的榮華富貴，依靠從他人處接受供養來維持生命，從而開始修行並最終證得果位。因此稱為『不受』。必須接受他人的食物，接受並領會，才能稱為『受』。 下面第二部分是教導防止過失的儀軌。以『空聚想』進入村落，是指在進入村落時，教導修行者遠離對人的執著。觀察聚集之處空無一人，所以稱為『空』。進入村落容易產生對男女等事物的執著，所以教導修習空性。『所見色』以下，是指在乞食時，教導修行者遠離對法的執著。在乞食時，容易對六塵（色、聲、香、味、觸、法）產生各種執著，所以教導防止和遠離。 然而，這段經文中，對於六塵境界的對治方法各有不同。對於色塵境界，教導觀察根（眼、耳、鼻、舌、身、意）的空性來進行對治。對於聲塵境界，教導觀察境界的虛幻來進行對治。對於香塵境界，教導類比粗糙的事物來進行對治。對於味塵境界，教導遠離取捨之心來進行對治。對於觸塵境界，教導遠離能取和所取的事物來進行對治。對於法塵境界，教導觀察境界的空性來進行對治。設立『立從皆得』作為準則，這六種方法教導人們對治顯性和隱性的煩惱。 最初說『見色與盲等』，是因為盲人沒有眼根，所以不會執著於色。修行者也應該這樣，觀察眼根的本體是空性的，如同盲人沒有眼根一樣，對色塵不產生執取。所以下文說『若知眼性於色不貪不恚不癡』。其餘的（耳、鼻、舌、身、意）也應該這樣。 說『所聞聲與向等』，是因為空谷迴響虛無縹緲，沒有什麼可以貪取的。觀察聲音也像空谷迴響一樣，虛假不實，沒有什麼可以貪取的。其餘的也應該這樣。 說『所嗅香與風等』，是因為風這種事物粗糙浮動，人們大多不會執著。觀察香氣也像風一樣，不要產生貪戀執著。其餘的都應該這樣。 說『所食味不分別』，是因為標杓（一種舀東西的器具）沒有心識，即使處於各種味道之中也不會產生分別。修行者也應該這樣，應當像標杓一樣除去心念，不要產生分別。其餘的都應該這樣。 說『受諸觸如香證』，是指以智慧證悟佛法時，不見自己的心以為是能取，不見前面的境界以為是所取。修行者也應該這樣，知道身體是空性的，沒有能覺知的主體；也觀察境界是空性的，沒有所覺知的客體。所以如同智慧證悟一樣，其餘的也應該這樣。 知道法如幻象，沒有自性和他性，教導觀察其性空。幻象沒有真實性。
【English Translation】 English version 'Not receiving' refers to those who should not receive food not accepting the conditioned results of birth, death, and existence; this is called 'not receiving'. Only the Buddha can truly 'not receive'. The Buddha attained enlightenment by relinquishing worldly glory and relying on receiving sustenance from others to support his life, thereby commencing practice and ultimately achieving realization. Hence, it is called 'not receiving'. One must accept food from others, receiving and understanding it, to be considered 'receiving'. The second part below teaches the proper conduct to prevent faults. Entering a village with the 'thought of an empty gathering' means that upon entering, practitioners are taught to detach from clinging to people. Observing the gathering place as empty of individuals is why it's called 'empty'. Entering a village easily leads to attachments to things like men and women, so the practice of emptiness is taught. 'What is seen as form' and below refers to teaching practitioners to detach from clinging to dharmas while begging for food. While begging, one easily develops various attachments to the six sense objects (form, sound, smell, taste, touch, and dharma), so prevention and detachment are taught. However, in this passage, the methods for counteracting the six sense realms differ. For the realm of form, one is taught to contemplate the emptiness of the roots (eye, ear, nose, tongue, body, mind) as a remedy. For the realm of sound, one is taught to contemplate the illusionary nature of the realm. For the realm of smell, one is taught to use analogy to coarse matters as a remedy. For the realm of taste, one is taught to detach from the mind of taking and rejecting. For the realm of touch, one is taught to detach from the things that can grasp and the things that can be grasped. For the realm of dharma, one is taught to contemplate the emptiness of the realm. Establishing 'establishing from all attainments' as a principle, these six methods teach people to counteract both obvious and subtle afflictions. The initial statement 'seeing form is like being blind' is because a blind person lacks the eye root and therefore does not cling to form. Practitioners should be the same, observing the essence of the eye root as empty, like a blind person without an eye root, not grasping at form. Therefore, the following text says, 'If one knows the nature of the eye, one is neither greedy, hateful, nor deluded towards form.' The same applies to the rest (ear, nose, tongue, body, mind). Saying 'what is heard as sound is like an echo' is because an echo in an empty valley is ethereal and without substance, with nothing to grasp. Observing sound is also like an echo in an empty valley, illusory and unreal, with nothing to grasp. The same applies to the rest. Saying 'what is smelled as fragrance is like the wind' is because the wind is a coarse and fleeting phenomenon, to which people generally do not cling. Observing fragrance is also like the wind, not giving rise to craving or attachment. The same applies to the rest. Saying 'what is tasted is not discriminated' is because a ladle (a tool for scooping things) has no consciousness and does not give rise to discrimination even when among various flavors. Practitioners should be the same, removing thoughts like a ladle and not giving rise to discrimination. The same applies to the rest. Saying 'receiving touches is like the fragrance of realization' refers to when one realizes the Dharma with wisdom, one does not see one's own mind as the grasper, nor does one see the preceding realm as the grasped. Practitioners should be the same, knowing that the body is empty, without a subject that can perceive; also observing that the realm is empty, without an object that can be perceived. Therefore, like the wisdom of realization, the same applies to the rest. Knowing that dharmas are like illusions, without self-nature or other-nature, teaches the contemplation of their empty nature. Illusions have no reality.
定性諸法像此。幻法無體名無自性。此幻法中亦無妄計我人等實名無他性。本自不然今亦不滅教觀相空。如彼幻化因緣法相畢竟空寂何但無性。相亦不有。以無相故無法可生。故本不然。無法可盡故今不滅。又知如幻明法非無。無自性等顯法非有。無自他性明非性有。本自不然今亦不滅明非相有。義如前解。又復知法如幻相者明知世諦。無自性等明解真諦。無自他性性空真諦。本自不然今亦不滅相空真諦。亦如上釋。觀法既然余塵類爾。上來第二于乞食時教防過儀。自下第三就乞得后食用之時教生道法。句別有十。前之三句正教起道。中間五句彰益勸為。末後兩句嘆勝勸學。就前三中初二教起利他之行。后一教修自利之行。復前二中不捨八邪入八解脫約因以教。聲聞獨善故舍八邪入八解脫。菩薩兼利隨物現同故不捨八邪入八解耳。言八邪者番八正說八邪。邪見邪思邪語邪業乃至邪定。言八解者一義名彼八正之道為八解脫。彼八與邪正相番故。亦可名彼內有色相外觀色等為八解脫。修彼能治貪食過故。故下文言佛說八解仁者受行。豈雜欲食而聞法乎。故教人中言以邪相入正法者約果以教。邪相世間正法涅槃。聲聞獨度舍邪入正。菩薩兼益隨物現同。不捨世間而證涅槃。故不捨邪入正法矣。上教利他下教自利。言以一食施
【現代漢語翻譯】 現代漢語譯本： 諸法的性質就像這樣。幻法沒有實體，名為無自性（沒有自身存在的性質）。這幻法之中也沒有虛妄計度的我、人等實在之物，名為無他性（沒有其他事物存在的性質）。本來不是這樣的，現在也不會消滅，這是教導觀察諸法之相是空性的。如同那幻化之法，因緣和合而生，其法相畢竟是空寂的，哪裡只是沒有自性呢？連相狀也是不存在的。因為沒有相狀，所以沒有法可以產生，因此本來就不是這樣的。沒有法可以窮盡，所以現在也不會消滅。又知道諸法如幻，說明法並非不存在。無自性等等，顯示法並非實有。無自他性，說明並非性有。本來不是這樣的，現在也不會消滅，說明並非相有。意義如前面的解釋。又進一步知道諸法如幻之相，是明明瞭知世俗諦（相對於真諦的世間真理）。無自性等等，是明瞭解悟真諦（究竟的真理）。無自他性，是性空真諦。本來不是這樣的，現在也不會消滅，是相空真諦。也如上面的解釋。觀察諸法既然如此，其餘的塵勞煩惱也都是這樣。上面第二部分，是在乞食的時候，教導防止過失的威儀。從下面開始第三部分，是就乞食得到食物之後，食用的時候，教導生起修道的法門。句子分別有十句。前面的三句，是正式教導生起道法。中間的五句，是彰顯利益，勸勉修行。最後兩句，是讚歎殊勝，勸勉學習。就前面的三句中，前兩句教導生起利他的行為。后一句教導修習自利的行為。再就前面的兩句來說，不捨棄八邪（錯誤的見解、思想等）而進入八解脫（從煩惱中解脫），這是從因的角度來教導。聲聞（聽聞佛法而修行的弟子）只求自己解脫，所以捨棄八邪而進入八解脫。菩薩（立志普度眾生的修行者）兼顧利益眾生，隨順眾生的根性而示現相同，所以不捨棄八邪而進入八解脫。所說的八邪，是與八正道（正確的見解、思想等）相反的八邪。邪見、邪思、邪語、邪業，乃至邪定。所說的八解脫，一種解釋是說那八正道就是八解脫。那八正道與八邪是相反的。也可以說將內在的色相，向外觀看色等，作為八解脫。修習這些能夠對治貪食的過失。所以下文說『佛說八解，仁者受持奉行』。難道會雜染慾望的食物而聽聞佛法嗎？所以教導人的時候說『以邪相進入正法』，這是從果的角度來教導。邪相是世間，正法是涅槃（解脫的境界）。聲聞獨自解脫，捨棄邪惡而進入正道。菩薩兼顧利益眾生，隨順眾生的根性而示現相同，不捨棄世間而證得涅槃。所以不捨棄邪惡而進入正法啊。上面是教導利他，下面是教導自利。說『以一食施』
【English Translation】 English version: The nature of all dharmas is like this. Illusory dharmas have no substance, and are called 'no self-nature' (Sanskrit: anātman; the absence of inherent existence). Within these illusory dharmas, there are also no falsely conceived notions of 'I', 'person', etc., which are real, and this is called 'no other-nature' (the absence of inherent existence in other entities). They were not originally like this, and they will not be destroyed now; this teaches us to observe that the characteristics of all dharmas are empty. Just like those illusory transformations, arising from the combination of causes and conditions, their dharma characteristics are ultimately empty and still; how could it only be the absence of self-nature? Even the characteristics do not exist. Because there are no characteristics, no dharma can arise, therefore it was not originally like this. Because no dharma can be exhausted, it will not be destroyed now. Furthermore, knowing that dharmas are like illusions clarifies that dharmas are not non-existent. 'No self-nature', etc., reveals that dharmas are not inherently existent. 'No other-nature' clarifies that it is not inherently existent by nature. 'It was not originally like this, and it will not be destroyed now' clarifies that it is not inherently existent by characteristics. The meaning is as explained before. Furthermore, knowing that the characteristics of dharmas are like illusions is clearly understanding the conventional truth (Sanskrit: saṃvṛti-satya; the truth of the world relative to ultimate truth). 'No self-nature', etc., is clearly understanding the ultimate truth (Sanskrit: paramārtha-satya; the absolute truth). 'No other-nature' is the ultimate truth of emptiness of nature. 'It was not originally like this, and it will not be destroyed now' is the ultimate truth of emptiness of characteristics. It is also as explained above. Observing that dharmas are like this, the remaining defilements and afflictions are also like this. The second part above teaches how to prevent improper conduct when begging for food. Starting from the third part below, it teaches how to generate the dharma of the path when eating after obtaining food. There are ten sentences respectively. The first three sentences formally teach how to generate the dharma of the path. The middle five sentences highlight the benefits and encourage practice. The last two sentences praise the excellence and encourage learning. Among the first three sentences, the first two sentences teach how to generate altruistic behavior. The last sentence teaches how to cultivate self-benefiting behavior. Furthermore, regarding the first two sentences, not abandoning the eight wrongdoings (wrong views, wrong thoughts, etc.) and entering the eight liberations (liberation from afflictions) is taught from the perspective of cause. The Śrāvakas (disciples who listen to the Buddha's teachings and practice) only seek their own liberation, so they abandon the eight wrongdoings and enter the eight liberations. The Bodhisattvas (practitioners who aspire to liberate all beings) benefit both themselves and others, and manifest the same as beings according to their dispositions, so they do not abandon the eight wrongdoings and enter the eight liberations. The so-called eight wrongdoings are the opposite of the eightfold noble path (right view, right thought, etc.). Wrong view, wrong thought, wrong speech, wrong action, and even wrong concentration. The so-called eight liberations, one explanation is that the eightfold noble path is the eight liberations. The eightfold noble path is the opposite of the eight wrongdoings. It can also be said that regarding the internal form and externally viewing forms, etc., as the eight liberations. Cultivating these can counteract the fault of greed for food. Therefore, the following text says, 'The Buddha speaks of the eight liberations, may the benevolent ones receive and practice them'. How could one listen to the Dharma while mixing it with food of desire? Therefore, when teaching people, it says, 'Entering the right Dharma with wrong characteristics', this is taught from the perspective of result. Wrong characteristics are the world, right Dharma is Nirvāṇa (the state of liberation). The Śrāvakas liberate themselves alone, abandoning wrongdoings and entering the right path. The Bodhisattvas benefit both themselves and others, manifesting the same as beings according to their dispositions, not abandoning the world and attaining Nirvāṇa. Therefore, they do not abandon wrongdoings and enter the right Dharma. The above teaches altruism, the below teaches self-benefit. It says, 'Giving with one meal'
一切者下施眾生。施有二種。一施令食。二以食施之。共將奉佛及眾賢聖為是須施。供養諸佛及眾賢者上用奉聖。作決定意勿得隨冥。為此施竟然後自食。上來三句正教起行。次下五句彰益勸為。初有兩句。就上初句不捨八邪入八解脫以明彼益。如是食者牒前起后。下就論益。非有煩惱非離煩惱約慧辨益。非入定意非起定意約定彰益。以前不捨八邪義故非離煩惱非入定意。於八邪中有邪見故非離煩惱。有邪定故非入定意。以前入於八解義故非有煩惱非起定意。以八解中有正見故非有煩惱。有正定故非起定意。次有一句。就前第二邪相入正以明證益。非住世間是前文中入正法也。非住涅槃是前文中以邪相也。下有兩句。就上第三食施一切供諸佛等以明修益。其有施者牒前一食施於一切供佛及聖。下就論益。言無大福無小福者就因辨益。以等施故無有偏施。凡夫小福亦無偏施。賢聖大福。言不為益不為損者約果辨益。以等施故無有偏施。持戒之益施破戒之損。上來彰益。下嘆顯勝令人習學。于中兩句。初言是為正入佛道不依聲聞。前三句中結嘆初二不捨八邪入八解脫以邪入正。行無偏著上順佛德名正入道。不同聲聞舍邪取正。所以不依。為不空食人之施者結嘆第三施以一食施於一切供佛及聖。生福廣大故不空食人之施也。
【現代漢語翻譯】 現代漢語譯本 一切都應該佈施給眾生。佈施有兩種：一是佈施食物，二是憑藉食物進行佈施。共同將食物供奉給佛和各位賢聖，這是必須佈施的。用上好的食物供養諸佛和賢者，是爲了奉獻聖者。要下定決心，不要隨著昏昧行事。在完成佈施之後，自己才能食用。以上三句是教導如何開始行動。接下來的五句是彰顯佈施的益處，勸勉人們去實行。 最初有兩句，就前面的第一句『不捨八邪，進入八解脫』來闡明佈施的益處。像這樣食用的人，是承接前面的內容，開啟後面的論述。下面就來討論益處：『非有煩惱，非離煩惱』，這是從智慧的角度來辨別益處；『非入定意，非起定意』，這是從禪定的角度來彰顯益處。因為之前沒有捨棄八邪的緣故，所以『非離煩惱，非入定意』。在八邪之中，有邪見的緣故，所以『非離煩惱』；有邪定的緣故，所以『非入定意』。因為之前進入了八解脫的緣故，所以『非有煩惱，非起定意』。在八解脫之中，有正見的緣故，所以『非有煩惱』；有正定的緣故，所以『非起定意』。 接下來有一句，就前面的第二句『以邪相進入正道』來闡明證悟的益處。『非住世間』，就是前面所說的『進入正法』；『非住涅槃』，就是前面所說的『以邪相』。下面有兩句，就前面的第三句『以食物佈施一切，供養諸佛等』來闡明修行的益處。『其有施者』，是承接前面所說的『以一食佈施給一切，供養佛及聖眾』。下面就來討論益處：『言無大福，無小福者』，這是從因的角度來辨別益處。因為是平等佈施的緣故，所以沒有偏頗的佈施。凡夫的小福，也沒有偏頗的佈施，賢聖的大福。『言不為益，不為損者』，這是從果的角度來辨別益處。因為是平等佈施的緣故，所以沒有偏頗的佈施，持戒的益處，佈施給破戒者的損失。以上是彰顯益處。 下面是讚歎和顯揚佈施的殊勝，使人們學習效仿。其中有兩句：『是為正入佛道，不依聲聞』，前面的三句總結讚歎了最初的兩句『不捨八邪，進入八解脫，以邪入正』。行為沒有偏頗執著，上合佛的德行，名為『正入道』，不同於聲聞乘捨棄邪道，取證正道，所以不依從聲聞乘。『為不空食人之施者』，總結讚歎了第三句『以一食佈施給一切，供養佛及聖眾』。因為產生的福報廣大，所以不是白白地食用別人的佈施。
【English Translation】 English version Everything should be given as alms to sentient beings. There are two kinds of almsgiving: one is giving food, and the other is giving through food. Together, offering food to the Buddha and all the wise and holy beings is a necessary act of almsgiving. Using the best food to make offerings to the Buddhas and the wise is to dedicate it to the holy ones. One must make a firm resolution and not act in a state of delusion. Only after completing the almsgiving can one eat oneself. The above three sentences teach how to begin the practice. The following five sentences highlight the benefits of almsgiving and encourage people to practice it. Initially, there are two sentences that explain the benefits of almsgiving based on the first sentence, 'not abandoning the Eight Wrongdoings and entering the Eight Deliverances'. Those who eat in this way are continuing the previous content and initiating the following discussion. Let's discuss the benefits: 'neither having afflictions nor being free from afflictions' is to distinguish the benefits from the perspective of wisdom; 'neither entering meditative absorption nor arising from meditative absorption' is to highlight the benefits from the perspective of samadhi. Because one has not abandoned the Eight Wrongdoings, one is 'neither free from afflictions nor entering meditative absorption'. Among the Eight Wrongdoings, having wrong views leads to 'not being free from afflictions'; having wrong samadhi leads to 'not entering meditative absorption'. Because one has entered the Eight Deliverances, one is 'neither having afflictions nor arising from meditative absorption'. Among the Eight Deliverances, having right views leads to 'not having afflictions'; having right samadhi leads to 'not arising from meditative absorption'. Next, there is one sentence that explains the benefits of enlightenment based on the second sentence, 'entering the right path with wrong appearances'. 'Not dwelling in the world' is what was previously referred to as 'entering the right Dharma'; 'not dwelling in Nirvana' is what was previously referred to as 'with wrong appearances'. Below are two sentences that explain the benefits of practice based on the third sentence, 'giving food to all and making offerings to all Buddhas, etc.'. 'Those who give' are continuing what was previously said about 'giving one meal to all and making offerings to the Buddha and the holy assembly'. Let's discuss the benefits: 'saying there is no great merit and no small merit' is to distinguish the benefits from the perspective of cause. Because it is equal almsgiving, there is no biased almsgiving. The small merit of ordinary people also has no biased almsgiving, nor does the great merit of the wise and holy. 'Saying it is neither beneficial nor harmful' is to distinguish the benefits from the perspective of result. Because it is equal almsgiving, there is no biased almsgiving, the benefit of upholding precepts, the loss of giving to those who break precepts. The above highlights the benefits. Below is praise and exaltation of the excellence of almsgiving, encouraging people to learn and emulate it. Among them are two sentences: 'This is to rightly enter the Buddha's path, not relying on the Sravakas (Hearers)'. The preceding three sentences summarize and praise the initial two sentences, 'not abandoning the Eight Wrongdoings, entering the Eight Deliverances, entering the right with wrong'. Actions without bias or attachment, in accordance with the Buddha's virtues, are called 'rightly entering the path', which is different from the Sravaka (Hearer) vehicle of abandoning the wrong path and taking the right path, so it does not rely on the Sravaka (Hearer) vehicle. 'For those who do not eat the alms of others in vain' summarizes and praises the third sentence, 'giving one meal to all, making offerings to the Buddha and the holy assembly'. Because the generated blessings are vast, one does not eat the alms of others in vain.
自下第三自彰卑闕顯彼難敵。于中四句。一彰己昔日聞法欣慶得未曾有。二即于下明已聞說準此類余乘於一切菩薩深敬。三複作念下彰己昔日教嘆維摩斯有在家俗人之名。辨才智慧乃能如是自在無礙。四其誰下明已因是慕大厭小。其誰不發三菩提心是慕大也。從是不復勸人聲聞辟支佛行是厭小也。前辭次釋。是故不任總結不堪。次告須菩提令往得疾。外國正名為須浮帝。傳者音殊名須菩提。其須浮帝此名善吉亦曰空生。初生之日家物悉空故名空生。其人于佛弟子之中解空第一。又傳無諍三昧亦勝。今命問疾。先告后辭。辭中初總次釋后結。釋中所以自徴起後下對釋之。于中有四。一舉己昔日被呵由緣。二時維摩下出被呵辭。三時我世尊聞此芒然不識已下自申己闕彰彼難敵。四說是法時二百天子得法眼下教呵利益。初中憶昔舉被呵時。入舍乞食陳被呵事。自下第二維摩教呵。何故須然。為益須菩並凈二百天子法眼故須教呵。於此之中維摩初先取缽盛飯。后正呵詰。何不直呵乃先取缽盛滿飯乎。此有三義。一取其缽為盡言論。若不取缽彼得切難喜畏捨去。故須取缽。雖取其缽下須菩提猶欲捨去。說令不取。二若不盛飯望直設難相涉慳過。為拂此跡故先盛飯。三欲寄食以興言端故先取缽盛滿飲矣。下正呵之謂我總舉唯下是別
【現代漢語翻譯】 現代漢語譯本 自下第三段，從彰顯卑微之處來顯現彼（維摩詰，Vimalakirti）的難能可貴。這段包含四句：第一句，彰顯自己昔日聽聞佛法時的欣喜，得到前所未有的體驗。第二句，緊接著表明自己聽聞維摩詰所說后，推及其他大乘佛法，對一切菩薩都深懷敬意。第三句，再次思索，彰顯自己過去認為維摩詰只是一個擁有在家俗人名號的人，卻具備如此卓越的辯才和智慧，能夠如此自在無礙。第四句，『其誰下』表明自己因此羨慕大乘，厭棄小乘。『其誰不發三菩提心』是羨慕大乘的表現。『從是不復勸人聲聞辟支佛行』是厭棄小乘的表現。前面是辭退的解釋。『是故不任』是總結自己不堪勝任的原因。接下來告訴須菩提（Subhuti，佛陀的十大弟子之一，解空第一）前去問候疾病。外國正確的名稱是須浮帝（Subhuti），翻譯的人語音不同，所以稱為須菩提。須浮帝，這個名字的意思是善吉，也叫空生。因為他初生的時候，家裡的東西都空了，所以叫空生。這個人是佛陀弟子中理解空性第一的人。又說他無諍三昧也很殊勝。現在命令他去問候疾病，先告知原因，然後辭退。辭退中先總說，然後解釋，最後總結。解釋中，先自己提出疑問，然後從後面進行解釋。其中有四點：第一，舉出自己過去被呵斥的緣由。第二，『時維摩下』引出被呵斥的話語。第三，『時我世尊聞此芒然不識已下』表明自己認識到自己的不足，彰顯維摩詰的難能可貴。第四，『說是法時二百天子得法眼下』說明呵斥帶來的利益。最初，回憶過去被呵斥的時候，進入居士的住所乞食，陳述被呵斥的事情。從『自下第二』開始，是維摩詰的教誨和呵斥。為什麼要這樣做呢？爲了利益須菩提，並凈化二百天子的法眼，所以需要教誨和呵斥。在這其中，維摩詰先取缽盛飯，然後才正式呵斥。為什麼不直接呵斥，而是先取缽盛滿飯呢？這裡有三個含義：一是取缽是爲了窮盡言論。如果不取缽，須菩提可能會因為害怕而捨棄離開，所以需要取缽。即使取了缽，須菩提仍然想要捨棄離開，所以維摩詰說讓他不要取。二是如果不盛飯，直接設難，可能會被認為吝嗇。爲了消除這種嫌疑，所以先盛飯。三是想要藉著食物來引發話題，所以先取缽盛滿飯。下面正式呵斥，說我總的來說，『唯下』是分別說明。
【English Translation】 English version From the third section onwards, it highlights the difficulty of 'that' (Vimalakirti) by revealing the humble aspects. This section contains four sentences: The first sentence highlights the joy of hearing the Dharma in the past and gaining an unprecedented experience. The second sentence, immediately after, indicates that after hearing what Vimalakirti said, he extended it to other Mahayana Buddhism and deeply respected all Bodhisattvas. The third sentence, thinking again, highlights that he used to think that Vimalakirti was just a person with the name of a layperson at home, but he possessed such excellent eloquence and wisdom, and was able to be so free and unhindered. The fourth sentence, 'Who will not...' indicates that he admires Mahayana and abandons Hinayana because of this. 'Who will not develop the three Bodhi minds' is a manifestation of admiration for Mahayana. 'From now on, I will no longer persuade people to follow the path of Sravakas and Pratyekabuddhas' is a manifestation of abandoning Hinayana. The previous part is an explanation of the refusal. 'Therefore, I am not capable' is a summary of the reasons why he is not capable. Next, he tells Subhuti (one of the Buddha's ten major disciples, the first in understanding emptiness) to go and inquire about the illness. The correct name in foreign countries is Subhuti, but the translator's pronunciation is different, so it is called Subhuti. Subhuti, this name means 'Good Auspiciousness', also known as 'Born of Emptiness'. Because when he was first born, everything in his house was empty, so he was called 'Born of Emptiness'. This person is the first among the Buddha's disciples to understand emptiness. It is also said that his Samadhi of Non-Contention is also very outstanding. Now he is ordered to inquire about the illness, first informing the reason, and then refusing. The refusal first gives a general statement, then explains, and finally summarizes. In the explanation, he first raises his own questions, and then explains from the back. There are four points in it: First, he cites the reasons why he was scolded in the past. Second, 'When Vimalakirti...' introduces the words of being scolded. Third, 'When I, the World Honored One, heard this, I was at a loss and did not recognize...' shows that he realized his shortcomings and highlighted the difficulty of Vimalakirti. Fourth, 'When this Dharma was spoken, two hundred devas attained the Dharma Eye...' illustrates the benefits of scolding. Initially, recalling the time when he was scolded in the past, he entered the layman's residence to beg for food and stated the things he was scolded for. Starting from 'From the second onwards', it is Vimalakirti's teachings and scolding. Why do this? In order to benefit Subhuti and purify the Dharma Eyes of the two hundred devas, so teaching and scolding are needed. Among these, Vimalakirti first took the bowl and filled it with rice, and then formally scolded. Why not scold directly, but first take the bowl and fill it with rice? There are three meanings here: First, taking the bowl is to exhaust the argument. If he didn't take the bowl, Subhuti might abandon and leave because of fear, so he needed to take the bowl. Even if he took the bowl, Subhuti still wanted to abandon and leave, so Vimalakirti told him not to take it. Second, if he didn't fill the rice and directly set the difficulty, he might be considered stingy. In order to eliminate this suspicion, he first filled the rice. Third, he wanted to use food to initiate the topic, so he first took the bowl and filled it with rice. Below is the formal scolding, saying that I generally say, 'Only below' is a separate explanation.
。呵意如何。釋者不同。若如生公肇公所釋。要須菩提證空平等上齊佛下等凡乃可取食。若依什公釋顯難意。要須菩提證空起用上等諸佛下同凡夫乃可取食。又人復言徴須菩提令入法界緣起凈門。上同諸佛亦入法界緣起染門。下同凡夫乃可取食。若當準彼樂瓔珞經難意全別。今應同彼。彼經如何。其須菩提夜夢。如來以金色手而摩其頂。曉問如來。佛時答曰汝於今日當得聞于未曾聞法。其須菩提聞是語已入城中乞食。城中一女身佩瓔珞伎樂自娛。因以呼之為樂瓔珞。其須菩提過至其家。是女遂取須菩提缽。盛滿飯已執缽未還。問須菩提。汝何故乞。為有我想命想人想而乞耶。須菩提答。我無我想命想人想。是女復問。若無此想為何乞食。須菩提答。諸佛世尊亦行乞食。何獨見責。是女對曰。佛目無我想。須乞但為物。云何為乎。彼中具辨為二十事故行乞食。汝同彼耶。須菩提言。我未同佛。是女復徴。自無我想便非自為。未同如來複非為他。為何乞食。其須菩提默然無對。維摩今此責相似彼。凡難聲聞乞食所為必用此法。離道更無。故今維摩還用此理徴須菩提。其乞食者無過自為無過為他。自為凡夫。其為他者謂佛菩薩。若同此二乃可取食。其須菩提自忖無此兩種所為。取食莫由。故下置缽而欲捨去。難意如是。文中
有二。一約佛設難。若同諸佛乃可取食。二若須菩提不見佛下約凡設難。若同凡夫乃可取食。前中合十一句文。初之一句徴令同佛證空平等乃可取食。后十徴令問佛成就解脫之德乃可取食。就初句中於食等者諸法亦等將食類法觀食體空名為食等。以此類餘名法亦等。言諸法等食亦等者以法類食觀諸法如名為法等。以此類食名食亦等。如是行乞乃可取者結聽取食。就后十句徴令同佛解脫德中前九是別後一總結。就前別中初之七句約行以徴。后之兩句約人以徴。復前七中初五斷德。后二行德。復前五中初之三句是煩惱斷。次一業斷。后一苦斷。煩惱斷中初二見惑。后一修惑。見惑之中初鈍后利。鈍中不斷淫怒癡者是佛不住無為行也。淫者是貪。怒者是嗔。癡是無明。隨化常起故曰不斷。此即是不行違通道。亦即是下八萬四千諸煩惱門。而諸眾生為之疲勞。諸佛以此而作佛事。又二即是地經之中發起勝行。涅槃經中佛非無偏常行遍事。問曰此行為是佛作為是他見。釋言據情。佛無心作。他見我為。就能是佛所作。佛作有二。一是三昧法門力現。如涅槃說大般涅槃能建大義納妃生子種種示現。亦如華嚴善財所求一切法門悉能示現如是等事。二修力故現。佛以過去大悲願力亦以發起殊勝行力。雖無心想自然能現。是二相須。云何
相須。法雖能起起必假修。如似火珠雖能出火見日方生。亦如水珠雖能出水見月方出。此亦如是。故涅槃云異法有故異法出生。異法無故異法滅壞。修雖能起起必依法。如聲依谷方能發響。如形依鏡方能生像。此亦如是。修力所現即是報應。法力所現即是法應。一門既然。余門率爾。亦不與俱是佛不住有為行也。證實返望由來不有。無法可在名不與俱。非是有法舍而不俱。后利中不壞身者還是不著無為行也。現行身見而不捨離名不壞身。而隨一相還是不著有為行也。理如一相行證名隨。此約見惑以辨解脫。下約修惑。不滅癡愛還是不住無為行也。無明住地名之為癡。欲愛色愛有愛住地說以為愛。隨化現行故曰不滅。起明脫者還是不著有為行也。明是慧明翻對前癡。脫道心脫翻對前愛。由斷故起于慧明。明即慧脫。由離愛結故起心脫。此約煩惱明解脫德。下次得業。以五逆相還是不住無為行也。殺父殺母殺阿羅漢破和合僧出佛身血是其五逆。此背恩及違福田故說為逆。殺父殺母背恩故逆。后三違于福田故逆。廣如別章。此應具論。隨化現起名五逆相。如調達等諸業皆起以此五逆。重故偏說。重尚為之輕不待言。而得脫者還是不住有為行也。永絕業羈名得解脫。此句約業明解脫德。不縛不解約對苦報明解脫德。同前說。亦
不為生死苦報所纓名為不縛。隨化現受稱曰不解。上來約斷明解脫德。下約智從。智有因果。不見四諦非不見諦約因以論。示有見疑不觀諦理名非見諦。內實覺了名非不見。斯乃地上通名見諦。非得果者約果以說。此言略少。準前應言非得果非不得果。且舉一邊。名佛為果。不捨一切菩薩所行故非得果。實證菩提故非不得。今略不辨。上來七句約行以徴。自下約人。言非凡夫非離凡者內備聖德故非凡夫。現行凡事化眾生故非離凡法。言非聖人非不聖者現為凡愚化眾生故名非聖人。內具聖德故非不聖。上來別徴。雖成一切而離諸法總以結之。隨別難盡故須總結。此等皆是佛菩薩德。徴令同之。乃可取食總結應受。具前德者乞必為他故可取食。自下第二約凡設難。明同凡夫自為而乞乃可取食。于中初明同諸外道乃可取食。住八難下同余凡夫乃可取食。為與眾魔共一手下明同眾魔乃可取食。前中有二。人同外道違佛法僧無行方便乃可取食。二若須菩提入邪見下明同外道無解脫行乃可取食。前中先令違背三寶。后結可取。若須菩提不見佛者明同外道違離佛寶。不聞法者違離法寶。彼外道下違離僧寶。同諸凡夫外道為師故離僧寶。于中初明外道為師。次明須菩提從之出家。后明須菩隨之墮落。前中初言外道六師總以標舉。彼外道
【現代漢語翻譯】 現代漢語譯本 不被生死苦果束縛，這叫做『不縛』。隨著所化現的事物而接受，這稱為『不解』。上面是依據斷除來說明解脫的功德，下面是依據智慧來說明。智慧有因和果。『不見四諦』並非真的不見四諦（Satya，真諦），這是從因上來說。顯示出有見解上的疑惑，不觀察四諦的道理，這叫做『非見諦』。內心真正覺悟了，這叫做『非不見諦』。這實際上是地上菩薩普遍被稱為見諦。『非得果者』不是指沒有獲得果位的人，這是從果上來說。這裡說的比較簡略，按照前面的說法，應該說『非得果非不得果』。姑且只舉一邊來說。稱佛（Buddha，覺者）為果。不捨棄一切菩薩所修行的，所以說『非得果』。真實證得了菩提（Bodhi，覺悟），所以說『非不得果』。現在簡略地不作辨析。上面七句是依據修行來提問，下面是依據人來提問。說『非凡夫非離凡者』，是因為內心具備聖人的功德，所以說『非凡夫』。顯現出凡夫的行為來教化眾生，所以說『非離凡法』。說『非聖人非不聖者』，是因為顯現出凡夫愚昧的樣子來教化眾生，所以說『非聖人』。內心具備聖人的功德，所以說『非不聖』。上面是分別提問，雖然成就了一切，但又遠離一切法，總的用一句話來總結。因為分別來說難以窮盡，所以需要總結。這些都是佛菩薩的功德，提出來讓他們認同，才可以接受供養。具備前面所說的功德的人，乞食必定是爲了他人，所以可以接受供養。下面第二部分是依據凡夫來設定疑問，說明和凡夫一樣爲了自己而乞食，才可以接受供養。其中首先說明和外道一樣，才可以接受供養。『住八難下』，說明和其餘的凡夫一樣，才可以接受供養。『為與眾魔共一手下』，說明和眾魔一樣，才可以接受供養。前面一部分中有兩點。一是和外道一樣，違背佛法僧，沒有修行的方便，才可以接受供養。二是『若須菩提入邪見下』，說明和外道一樣，沒有解脫的修行，才可以接受供養。前一部分中，先是讓他們違背三寶（Triratna，佛法僧）。然後總結說可以接受供養。『若須菩提不見佛者』，說明和外道一樣，違背遠離佛寶。『不聞法者』，違背遠離法寶。『彼外道下』，違背遠離僧寶。和那些以凡夫外道為師的人一樣，所以遠離僧寶。其中首先說明外道是他們的老師，其次說明須菩提（Subhuti）跟隨他們出家，最後說明須菩提跟隨他們墮落。前面一部分中，首先用外道六師總的來標舉。彼外道
【English Translation】 English version Not being bound by the suffering retribution of birth and death is called 'not bound'. Accepting according to the manifested transformations is called 'not liberated'. The above explains the merit of liberation based on severance, and the following explains it based on wisdom. Wisdom has cause and effect. 'Not seeing the Four Noble Truths' does not mean truly not seeing the Four Noble Truths (Satya), this is discussed from the perspective of cause. Showing doubt in understanding, not observing the principles of the Four Noble Truths, is called 'not seeing the Truths'. Truly awakening internally is called 'not not seeing the Truths'. This is actually the common name for those on the ground of Bodhisattvas who are said to see the Truths. 'Not attaining the fruit' does not refer to those who have not attained the fruit, this is discussed from the perspective of the result. This is said briefly, according to the previous statement, it should be said 'not attaining the fruit and not not attaining the fruit'. Let's just mention one side for now. Calling the Buddha (Buddha, the Awakened One) the fruit. Not abandoning all the practices of the Bodhisattvas, therefore it is said 'not attaining the fruit'. Truly realizing Bodhi (Bodhi, Enlightenment), therefore it is said 'not not attaining the fruit'. Now, we will not discuss it in detail. The above seven sentences are questions based on practice, and the following are questions based on people. Saying 'neither ordinary person nor one who has left ordinariness' is because one possesses the merits of a sage internally, therefore it is said 'neither ordinary person'. Manifesting the actions of an ordinary person to teach sentient beings, therefore it is said 'not leaving ordinary practices'. Saying 'neither sage nor not a sage' is because one manifests the appearance of an ordinary fool to teach sentient beings, therefore it is said 'neither sage'. Possessing the merits of a sage internally, therefore it is said 'not not a sage'. The above are separate questions, although one accomplishes everything, one is also apart from all dharmas, summarizing it all in one sentence. Because it is difficult to exhaustively discuss each separately, it is necessary to summarize. These are all the merits of Buddhas and Bodhisattvas, raising them to make them agree, then one can accept offerings. Those who possess the merits mentioned earlier, begging for food must be for the sake of others, so they can accept offerings. The second part below sets up questions based on ordinary people, explaining that begging for oneself like ordinary people is acceptable. Among them, it is first explained that being like externalists is acceptable. 'Staying in the eight difficulties below' explains that being like the rest of the ordinary people is acceptable. 'Being in the same hand with all the demons below' explains that being like the demons is acceptable. There are two points in the first part. One is that being like externalists, violating the Buddha, Dharma, and Sangha (Triratna), without convenient means of practice, is acceptable. The second is 'If Subhuti enters wrong views below', explaining that being like externalists, without the practice of liberation, is acceptable. In the first part, first let them violate the Three Jewels (Triratna, Buddha, Dharma, Sangha). Then conclude that it is acceptable to receive offerings. 'If Subhuti does not see the Buddha', it explains that being like externalists, violating and being apart from the Buddha Jewel. 'Not hearing the Dharma', violating and being apart from the Dharma Jewel. 'Those externalists below', violating and being apart from the Sangha Jewel. Being like those who take ordinary externalists as their teachers, therefore being apart from the Sangha Jewel. Among them, it is first explained that externalists are their teachers, then it is explained that Subhuti (Subhuti) followed them to become monks, and finally it is explained that Subhuti followed them to fall. In the first part, first use the six teachers of externalists to generally raise the issue. Those externalists
中有六種人各別立見說為六師。次列其名。富蘭那迦葉是第一人。迦葉是姓。富蘭是字。此乃是其空見外道。末伽利拘賒梨子是第二人。末伽是字。拘賒母名。將母以別名拘賒梨子。此常見外道。刪阇夜毗羅胝子是第三人。刪阇是字。毗羅母名。將母以別名毗羅胝子。此一因見外道。亦得名為苦行外道。宣說眾生受苦受樂皆由往因不藉現緣。往業未盡不得解脫。多受苦行酬其往業。往業既盡便得解脫。何耆多翅舍欽婆羅者是第四人。何耆多翅舍是其字也。欽婆羅者是其𣯊[饑-幾+(立/木)]。被此為衣就之以標名欽婆羅。此自然見外道。說一切法自然而有不從因緣。此涅槃中納衣之即師。迦羅鳩馱迦旃延者是第五人。迦羅是字。迦旃延是姓。此是自在天因外道。說自在天為眾生因。眾生由之受苦受樂。尼乾陀若提子者是第六人。尼干是字。若提母名。將母以別名提子。此不須修外道。說諸眾生於未來世過八萬劫自然解脫。譬如轉縷紈于高頂縷儘自止。上來別列。下明此六與之為師。此初句竟。次明須菩因其出家。后明須菩由之墮落。外道邪見造作邪業墮墜三惡名彼師墮。須菩學之亦墮三惡名汝隨墮。可乃取食結聽令受。世間違背三寶之人為身求食。汝若同之為身求食乃可取食。上來明其違背三寶無行方便。若須菩
【現代漢語翻譯】 現代漢語譯本： 有六種人各自創立見解，被稱為『六師』（外道宗師）。下面列出他們的名字： 富蘭那·迦葉（Purana Kassapa）是第一位。迦葉是姓，富蘭那是字。這是持『空見』（認為一切皆空無）的外道。 末伽利·拘舍梨子（Makkhali Gosala）是第二位。末伽利是字，拘舍梨是母親的名字。用母親的名字來稱呼他，稱為拘舍梨子。這是持『常見』（認為一切永恒不變）的外道。 刪阇夜·毗羅胝子（Sanjaya Belatthiputta）是第三位。刪阇夜是字，毗羅胝是母親的名字。用母親的名字來稱呼他，稱為毗羅胝子。這是持『一因見』（認為一切都由一個原因造成）的外道，也可以稱為『苦行外道』。他們宣揚眾生所受的苦樂都是由過去的業因造成的，與現在的因緣無關。過去的業未消除就無法解脫，只有通過受苦行來償還過去的業。過去的業償還完畢，就能得到解脫。 阿耆多·翅舍欽婆羅（Ajita Kesakambali）是第四位。阿耆多·翅舍是他的字。欽婆羅是他的衣服。因為他穿著用頭髮編織的衣服，所以用衣服來稱呼他，稱為欽婆羅。這是持『自然見』（認為一切都是自然而然的）的外道，他們說一切法都是自然而有的，不是由因緣產生的。這位涅槃中的納衣之師。 迦羅鳩馱·迦旃延（Pakudha Kaccayana）是第五位。迦羅鳩馱是字，迦旃延是姓。這是持『自在天因』（認為一切都由自在天主宰）的外道，他們說自在天是眾生的原因，眾生所受的苦樂都由自在天決定。 尼乾陀·若提子（Nigantha Nataputta）是第六位。尼乾陀是字，若提是母親的名字。用母親的名字來稱呼他，稱為若提子。這是持『不須修』（認為無需修行）的外道，他們說所有眾生在未來世經過八萬劫后，自然就能解脫。就像在高處放下線團，線放完后自然就會停止一樣。 以上是分別列出的六師。下面說明須菩（Subha）因為出家而跟隨他們，後來又因為他們而墮落。外道的邪見造作邪業，墮入三惡道，這叫做『彼師墮』。須菩學習他們的邪見，也墮入三惡道，這叫做『汝隨墮』。如果有人違背三寶（佛、法、僧），爲了自己的身體而尋求食物，你才可以接受他的食物。上面說明了他們違背三寶，沒有修行的方法。如果須菩...
【English Translation】 English version: There are six individuals who each established their own views and are known as the 'Six Teachers' (leaders of heterodox sects). Here are their names: Purana Kassapa is the first. Kassapa is the family name, and Purana is the given name. He is an adherent of the 'emptiness view' (believing that everything is empty and without substance). Makkhali Gosala is the second. Makkhali is the given name, and Kosala is his mother's name. He is referred to by his mother's name, Kosala. He is an adherent of the 'eternalism view' (believing that everything is permanent and unchanging). Sanjaya Belatthiputta is the third. Sanjaya is the given name, and Belattha is his mother's name. He is referred to by his mother's name, Belatthiputta. He is an adherent of the 'single cause view' (believing that everything is caused by a single cause), and can also be called an 'ascetic heterodox'. They proclaim that the suffering and happiness experienced by beings are all caused by past karma, and are unrelated to present conditions. One cannot be liberated until past karma is exhausted, and only by enduring ascetic practices can one repay past karma. Once past karma is repaid, one can attain liberation. Ajita Kesakambali is the fourth. Ajita Kesa is his given name. Kambala refers to his garment. Because he wears a garment woven from hair, he is referred to by his garment, Kambali. He is an adherent of the 'naturalism view' (believing that everything is natural and spontaneous), and they say that all dharmas arise naturally, not from causes and conditions. This is the teacher of patched robes in Nirvana. Pakudha Kaccayana is the fifth. Pakudha is the given name, and Kaccayana is the family name. He is an adherent of the 'Isvara-causation' (believing that everything is controlled by Isvara), and they say that Isvara is the cause of beings, and the suffering and happiness experienced by beings are all determined by Isvara. Nigantha Nataputta is the sixth. Nigantha is the given name, and Nata is his mother's name. He is referred to by his mother's name, Nataputta. He is an adherent of the 'no need for practice' (believing that there is no need for practice), and they say that all beings will naturally be liberated after eighty thousand kalpas in the future. It is like dropping a ball of thread from a high place; when the thread runs out, it will naturally stop. The above are the Six Teachers listed separately. Below, it explains that Subha followed them because of his renunciation, and later fell because of them. The heterodox views of the heretics create evil karma, leading to falling into the three evil realms, which is called 'the teacher's fall'. Subha learning their heterodox views also leads to falling into the three evil realms, which is called 'your following fall'. If someone violates the Three Jewels (Buddha, Dharma, Sangha) and seeks food for their own body, then you may accept their food. The above explains that they violate the Three Jewels and have no method of practice. If Subha...
提入諸邪下明同外道無解脫行。入諸邪見明無道因。不到彼岸明無滅果。亦應結言乃可取食。文中略無。上來第一明同外道乃可取食。自下第二明同餘凡乃可取食。于中五句。前三同凡無自利行。后二同凡無利他行。就前三中住於八難不得無難無道方。八難如上。同於煩惱離清凈法明無道體。同惱有彰。離凈無治。汝得無諍一切亦得明無道果。此返言耳。若正應言一切眾生不得無諍汝亦不得乃可取食。然此返言與下文中若彌勒得菩提一切眾生皆亦應得其言相似。以何義故為此返徴。彼須菩提乞食似凡。汝乞似凡得無諍定。一切眾生乞食似汝亦應得之。凡乞似汝不得此定。汝乞似凡亦同不得。乃可取食。何者是其無諍三昧利根羅漢凡所施為。常豫觀察欲界眾生未起煩惱起意將護不與其競名無諍定。故雜心云云緣欲未生恒依不動智慧。下二同凡無利他中其施汝者不名福田無善益他。世間罪人供之無福。供汝似彼。不生功德名非福田。供養汝者墮三惡道有惡損他。世有增上造罪眾生。有人樂惡愛其所作而供養之墮三惡道。供汝似彼墮三惡道。及可取食。上來第二明同餘凡乃可取食。自下第三明同眾魔乃可取食。于中初先徴令同魔后結聽取。前中有八。初四同魔有損他行。后四同魔有損己行。就前四中為與眾魔共一手者明同魔
【現代漢語翻譯】 現代漢語譯本 墮入各種邪說，表明與外道一樣，沒有解脫的修行。陷入各種邪見，表明沒有通往真理的道路。不能到達彼岸，表明沒有寂滅的果報。也應該這樣說，才可以接受供養。文中略去了這些。上面第一點說明，與外道相同，才可以接受供養。下面第二點說明，與其餘凡夫相同，才可以接受供養。其中有五句。前三句說明，與凡夫相同，沒有自我利益的修行。后兩句說明，與凡夫相同，沒有利益他人的修行。就前三句來說，處於八難（八種難以修行佛法的處境），不能得到沒有苦難、沒有邪道的處境。八難如前所述。與煩惱相同，遠離清凈的佛法，表明沒有真道的本體。與煩惱相同，煩惱顯現；遠離清凈，沒有對治。『你得到無諍，一切（眾生）也得到』，表明沒有真道的果報。這是反過來說的。如果正確地說，應該是『一切眾生不能得到無諍，你也不能得到』，才可以接受供養。然而這種反說，與下文中的『如果彌勒得到菩提，一切眾生也都應該得到』的說法相似。因為什麼緣故要這樣反問呢？因為須菩提乞食的樣子像凡夫。你乞食的樣子像凡夫，卻得到了無諍定。一切眾生乞食的樣子像你，也應該得到這種禪定。凡夫乞食的樣子像你，卻不能得到這種禪定。你乞食的樣子像凡夫，也同樣不能得到。才可以接受供養。什麼是無諍三昧呢？是利根阿羅漢通常所做的：經常預先觀察欲界眾生，在煩惱未生起時，就注意守護，不與他們爭執，這叫做無諍定。所以《雜心論》說：『緣于慾望未生起時，恒常依靠不動的智慧。』下面兩句說明，與凡夫相同，沒有利益他人的行為。施捨給你的人，不能被稱為福田，沒有行善利益他人。世間的罪人，供養他們沒有福報。供養你就像供養他們一樣，不產生功德，所以說不是福田。供養你的人，會墮入三惡道，有作惡損害他人的行為。世間有增長罪惡的眾生，有人喜歡罪惡，喜愛他們所做的事情，而供養他們，就會墮入三惡道。供養你就像供養他們一樣，會墮入三惡道。才可以接受供養。上面第二點說明，與其餘凡夫相同，才可以接受供養。下面第三點說明，與眾魔相同，才可以接受供養。其中先是提問，使之與魔相同，然後總結說可以接受供養。前面有八句。前四句說明，與魔相同，有損害他人的行為。后四句說明，與魔相同，有損害自己的行為。就前四句來說，『與眾魔共用一隻手』，表明與魔相同。
【English Translation】 English version Entering into various heretical views indicates that, like the heretics, there is no practice leading to liberation. Falling into various wrong views shows that there is no path to truth. Not reaching the other shore signifies that there is no cessation of suffering as a result. It should also be said that only then can one accept offerings. This is omitted in the text. The first point above states that only by being the same as heretics can one accept offerings. The second point below states that only by being the same as ordinary people can one accept offerings. Among these, there are five sentences. The first three sentences indicate that, like ordinary people, there is no practice of self-benefit. The last two sentences indicate that, like ordinary people, there is no practice of benefiting others. Regarding the first three sentences, being in the eight difficulties (eight situations that make it difficult to practice the Dharma) means one cannot attain a state without suffering and without wrong paths. The eight difficulties are as mentioned before. Being the same as afflictions and being far from pure Dharma indicates that there is no essence of the true path. Being the same as afflictions means afflictions manifest; being far from purity means there is no cure. 'You attain non-contention, and everyone (sentient being) also attains it' indicates that there is no result of the true path. This is a rhetorical question. If it were to be stated correctly, it should be 'All sentient beings cannot attain non-contention, and neither can you,' only then can one accept offerings. However, this rhetorical question is similar to the statement in the following text, 'If Maitreya attains Bodhi, all sentient beings should also attain it.' For what reason is this rhetorical question asked? Because Subhuti's manner of begging for food is like that of an ordinary person. Your manner of begging for food is like that of an ordinary person, yet you have attained the Samadhi of Non-Contention. If all sentient beings begged for food like you, they should also attain this Samadhi. Ordinary people begging for food like you cannot attain this Samadhi. Your manner of begging for food is like that of an ordinary person, and you also cannot attain it. Only then can one accept offerings. What is the Samadhi of Non-Contention? It is what sharp-witted Arhats usually do: they constantly observe sentient beings in the desire realm in advance, and when afflictions have not yet arisen, they pay attention to guarding them and do not contend with them. This is called the Samadhi of Non-Contention. Therefore, the Zaxin Lun says: 'Relying constantly on immovable wisdom when desires have not yet arisen.' The following two sentences indicate that, like ordinary people, there is no act of benefiting others. Those who give to you cannot be called a field of merit, and there is no act of benefiting others. If worldly sinners are offered to, there is no merit. Offering to you is like offering to them, and no merit is produced, so it is said that it is not a field of merit. Those who offer to you will fall into the three evil realms, and there is an act of harming others. In the world, there are beings who increase evil. If someone likes evil and loves what they do, and offers to them, they will fall into the three evil realms. Offering to you is like offering to them, and one will fall into the three evil realms. Only then can one accept offerings. The second point above states that only by being the same as ordinary people can one accept offerings. The third point below states that only by being the same as demons can one accept offerings. Among these, first, there is a question to make it the same as demons, and then it is concluded that one can accept offerings. There are eight sentences in the front. The first four sentences indicate that, like demons, there is an act of harming others. The last four sentences indicate that, like demons, there is an act of harming oneself. Regarding the first four sentences, 'Sharing one hand with demons' indicates being the same as demons.
業。魔專壞亂作業同彼名共一手。中間兩句明同魔人。作諸勞侶與魔為伴。魔能勞亂名之為勞。與彼為伴名作勞侶。汝與眾魔及諸塵勞等無異者自身作魔。魔是魔王。諸塵勞者是其魔民。義如前。坌染眾生故說為塵。身皆同之名等無異。於一切生而有怨心此之一句明同魔心。於一切生欲壞其善名有怨心。上來損他。自下四句明同諸魔有損己行。謗佛毀法不入眾數。此之三句違背三寶明無道因。終不得滅明無滅果。上令同邪。如是行乞乃可取食總結聽受。具前過者須為身乞。汝若同之乃可取食。上出呵辭。自下第三申己卑闕顯己不及。于中初先彰己被難茫然不解舍缽欲去。后彰維摩安慰令住。就安慰中取缽勿懼總勸舍怖。下別安慰。別中有二。一舉化人類須菩提明無能畏。二所以下將其化法類己難辭明無所畏。前中維摩先舉化人問須菩提。次須菩提以理正答。下維摩詰取其所答類菩提。后勸舍畏。就初問中隨須菩提意解以問。于意云何問其意解。于汝意中所解云何。如來作化以是事語寧不者舉事正問。何故偏言如來化人。如來辨勝難辭可畏。為是偏舉。佛辨難當。以其化人無心想故無真實故。用前難辭而難語之畢竟不畏。故今反問。寧有懼不我言不也須菩正答。化人不畏故曰不也。下取所答類須菩提。言一切法如化者泛
【現代漢語翻譯】 現代漢語譯本 業。魔專門破壞擾亂作業，和那些魔人一樣，共同做著一手遮天的事情。中間兩句說明和魔人相同。做各種勞苦的事情，與魔為伴。魔能擾亂人心，所以名為『勞』。與他們為伴，名為『作勞侶』。你和眾魔以及各種塵勞等等沒有區別，自身就是魔。魔指的是魔王。各種塵勞指的是魔的子民。意義和前面一樣。污染眾生所以說為塵。身心都和他們一樣，所以說沒有區別。對於一切眾生心懷怨恨，這一句說明和魔心相同。對於一切眾生想要破壞他們的善行，所以心懷怨恨。上面是損害他人，下面四句說明和各種魔一樣有損害自己的行為。誹謗佛，詆譭佛法，不進入僧眾。這三句是違背三寶，說明沒有得道的因。最終不能得到解脫，說明沒有滅度的果。上面是使人同於邪道。像這樣乞食才可以取得食物，總結聽受。具有前面過失的人需要爲了身體乞食。你如果和他們一樣才可以取得食物。上面是發出呵斥的言辭。下面第三部分陳述自己的卑微和不足，顯示自己能力不及。其中首先彰顯自己被為難，茫然不解，想要捨棄缽離開。後面彰顯維摩詰安慰他，讓他留下。在安慰中，『取缽勿懼』是總體的勸慰，讓他捨棄恐懼。下面是分別安慰。分別安慰中有兩點。一是舉出化人如須菩提一樣，說明沒有恐懼。二是『所以下』，將化法比作自己難以推辭，說明沒有什麼可畏懼的。前面，維摩詰先舉出化人來問須菩提。然後須菩提用道理正確地回答。下面維摩詰用他所回答的道理來類比菩提。然後勸他捨棄畏懼。在最初的提問中，隨著須菩提的理解來提問。『于意云何』是問他的理解。在你心中所理解的是什麼。『如來作化以是事語寧不者』是舉出事情來正面提問。為什麼偏偏說如來化人？如來善於辯論，難以推辭，令人畏懼。所以是偏舉。佛的辯論難以抵擋。因為化人沒有心想，沒有真實性。用前面的難以推辭的言辭來為難他，畢竟不會畏懼。所以現在反問。『寧有懼不』，我說是『不也』，須菩提正確地回答。化人不畏懼，所以說『不也』。下面用所回答的道理來類比須菩提。說一切法都如幻化一樣，是普遍的說法
【English Translation】 English version Karma. The demons specialize in destroying and disrupting actions, just like those demons, jointly doing things to control everything. The middle two sentences explain the similarity to demons. Engaging in various laborious tasks, associating with demons. Demons can disturb people's minds, hence the name 'labor'. Associating with them is called 'engaging in laborious tasks'. You are no different from the demons and various defilements, you yourself are a demon. A demon refers to the demon king. Various defilements refer to the demon's people. The meaning is the same as before. Defiling sentient beings is why they are called defilements. Body and mind are the same as them, hence there is no difference. Holding resentment towards all sentient beings, this sentence explains the similarity to the demon's mind. Wanting to destroy the good deeds of all sentient beings, hence holding resentment. The above is harming others, the following four sentences explain that like various demons, there are actions that harm oneself. Slandering the Buddha, defaming the Dharma, not entering the Sangha. These three sentences are violating the Three Jewels, indicating no cause for attaining the Way. Ultimately unable to attain liberation, indicating no result of extinction. The above is making people the same as evil paths. Begging for food in this way is permissible, summarizing the teachings. Those with the aforementioned faults need to beg for food for the body. If you are the same as them, then you can obtain food. The above is issuing words of rebuke. The third part below states one's own humility and inadequacy, showing one's inability. Among them, first, it highlights that one is being troubled, confused, wanting to abandon the bowl and leave. Later, it highlights that Vimalakirti comforts him, asking him to stay. In the comfort, 'take the bowl and do not fear' is the overall exhortation, asking him to abandon fear. Below is separate comfort. There are two points in the separate comfort. One is to cite the example of a transformed person like Subhuti, indicating no fear. The second is 'therefore below', comparing the Dharma of transformation to oneself being difficult to refuse, indicating nothing to fear. Previously, Vimalakirti first cited the transformed person to ask Subhuti. Then Subhuti answered correctly with reason. Below, Vimalakirti uses the reason he answered to compare to Bodhi. Then he exhorts him to abandon fear. In the initial question, the question follows Subhuti's understanding. 'What do you think' is asking his understanding. What is it that you understand in your heart. 'The Tathagata creates transformation and speaks of this matter, is it not so' is citing the matter to ask directly. Why specifically say the Tathagata transforms people? The Tathagata is good at debate, difficult to refuse, and frightening. Therefore, it is a partial citation. The Buddha's debate is difficult to resist. Because the transformed person has no mind, no reality. Using the aforementioned difficult-to-refuse words to trouble him, after all, he will not fear. Therefore, now ask in return. 'Is there fear', I say 'no', Subhuti answers correctly. The transformed person does not fear, therefore he says 'no'. Below, the reason he answered is used to compare to Subhuti. Saying that all dharmas are like illusions is a general statement
舉諸法類同化人。言一切法皆如幻化明須菩提亦同化矣。汝今不應有所懼者結勸舍畏。知身如化無能畏者故不能懼。自下第二明己難辭。問如幻化明無畏所以者何徴前起后。所以向前勸汝取缽勿懼者何。下對釋之。句別有五。初一切言說不離是相明言如化。不離向前幻化相矣。道言一切言說不離即顯向前難辭亦然。二至於智者不者文下明於難辭。不應生畏此名菩薩以為智者。良以智者知言如幻故於文字不著不懼。舉彼智者于文字中不著不懼。今須菩提同彼智者於前難辭不著不畏。三何以下釋前智者不著所以。先徴后解。文字性離為是不著。文字型空名為性離。四無有文字即真脫下會前文字性離之義即真解脫。名前性離為無字文。真解脫處絕離言辭。故無文字即真解脫。五解脫相者即諸法也。以真解脫即一切法皆離文字。皆離文故悉不可畏。此第三竟。自下第四明維摩詰教呵利益。二百天子法眼凈者入見諦道名法眼凈。由聞前說證入初地見法顯了名法眼凈。非小乘中得法眼凈。前辭次釋。故我不任總結不堪。次告富樓令往問疾。其富樓那是其字也。此翻名滿。彌多羅尼是其母名。此翻名慈。將母以別名彌多羅尼子。其人于佛弟子之中說法第一。如法華說。故令今之今往問疾。先告后辭。辭中還初總辭不堪。次釋后結。釋
中所以自徴起后。下正辨之。辨中有四。一舉本昔被呵由緣。二出被呵辭。三時維摩入三昧下彰其巧化。四我念聲聞不觀人下申己卑闕以小自責。就初段中憶念我昔舉被呵時。于大林中出被可處。為諸新學比丘說者彰被呵事。說何等法。總知說小不知小中說何等法。自下第二明教呵辭。何故須然。為益富樓並令比丘舍小求大所以教呵。文中維摩來謂總舉。下別顯之。別中有四。第一呵其違欲說法。二汝不能知眾生根下呵違根說。三欲行大道莫示小下重就第一呵違欲說。四此比丘久發大下重就第二呵違根說。初中四句。兩句教兩呵。初言先當入定觀心然後說者教觀欲說。二無以穢下呵違欲說。約喻呵之。無謂勿也。以猶用也。小乘之法如似穢食。比丘大欲事同寶器。勿用小乘穢弊法食投于大乘樂欲寶器。三當知下教知欲說。觀始知終故復教之。比丘念大汝須知之。四無以下呵違欲說。約喻呵之。比丘大欲以似琉璃。小乘小欲事同水精。勿將餘人水精小欲同此比丘琉璃大欲。此初段竟。第二呵其違根說中汝不能知眾生根原呵不知根。勿得發下遮其授小。無得發起以小乘法法說以遮。彼自無創勿傷之也喻說以遮。彼諸比丘大根完具名為無創。教小侵損目之為傷。遮抑不聽故言勿傷。第三重呵違欲說中約喻以呵。于中三句。欲
【現代漢語翻譯】 現代漢語譯本： 從我回憶起被呵斥之後，下面正式辨析這件事。辨析分為四個部分：一是舉出過去被呵斥的緣由；二是說出被呵斥的話語；三是『當時維摩詰進入三昧』一句，彰顯他的巧妙化現；四是『我念及聲聞不觀察他人』一句，表明自己的卑微和不足，以小來責備自己。在第一部分中，回憶我過去被呵斥的時候，在大林中說出被呵斥的地方，為那些新學的比丘說法，彰顯被呵斥的事情。說什麼法呢？總的來說是說小乘法，在小乘法中又說的是什麼法呢？ 從下面開始是第二部分，闡明教誨和呵斥的話語。為什麼要這樣做呢？爲了使富樓那受益，並讓比丘們捨棄小乘而追求大乘，所以才進行教誨和呵斥。文中『維摩詰來』是總的概括，下面分別顯示出來。分別顯示又分為四個部分：第一，呵斥他們違背意願說法；第二，『你不能瞭解眾生的根器』，呵斥違背根器說法；第三，『想要行大乘之道，不要展示小乘法』，再次就第一點呵斥違背意願說法；第四，『這位比丘很久以前就發了大乘心』，再次就第二點呵斥違背根器說法。第一部分包含四句話，兩句是教誨，兩句是呵斥。首先，『應當先入定觀察內心，然後再說法』，這是教導觀察意願再說。第二，『不要用污穢的食物』，這是呵斥違背意願說法，用比喻來呵斥。『無』是不要的意思，『以』是用的意思。小乘的法就像是污穢的食物，比丘的大乘意願如同寶貴的器皿，不要用小乘污穢的法食投入到大乘的寶貴器皿中。第三，『應當知道』，這是教導瞭解意願再說，觀察開始才能知道最終，所以再次教導。比丘想要修大乘，你應當知道。第四，『不要』，這是呵斥違背意願說法，用比喻來呵斥。比丘的大乘意願像是琉璃（一種寶石），小乘的小意願如同水晶（一種礦物），不要將別人的水晶小意願與這位比丘的琉璃大意願相提並論。這是第一部分結束。 第二部分呵斥他們違背根器說法，『你不能瞭解眾生的根器』，呵斥不瞭解根器。『不要發起』，阻止他們傳授小乘法。『不要發起』，用小乘法說法來阻止。他們自己沒有創傷，不要傷害他們，用比喻來說明阻止。這些比丘大乘根器完好無損，稱為沒有創傷，教導小乘會侵損他們，稱之為傷害。阻止壓制不聽從，所以說『不要傷害』。第三部分再次呵斥違背意願說法，用比喻來呵斥。其中包含三句話，意願
【English Translation】 English version: From when I recall being reproached, the following formally analyzes this matter. The analysis is divided into four parts: first, stating the reasons for being reproached in the past; second, stating the words of reproach; third, the phrase 'At that time, Vimalakirti entered samadhi,' highlighting his skillful manifestation; fourth, the phrase 'I remember that the Sravakas do not observe others,' indicating one's own humility and inadequacy, using the small to blame oneself. In the first part, recalling when I was reproached in the past, stating the place of reproach in the great forest, preaching to those newly learning Bhikkhus, highlighting the matter of reproach. What Dharma was preached? Generally speaking, it was the Hinayana Dharma; within the Hinayana Dharma, what Dharma was preached? From below begins the second part, elucidating the words of teaching and reproach. Why is this done? In order to benefit Purna and to have the Bhikkhus abandon the Hinayana and pursue the Mahayana, therefore teaching and reproach are carried out. In the text, 'Vimalakirti came' is a general summary, which is then displayed separately. The separate display is further divided into four parts: first, rebuking them for preaching against their intentions; second, 'You cannot understand the roots of sentient beings,' rebuking preaching against the roots; third, 'If you want to practice the Great Vehicle, do not show the Small Vehicle,' again rebuking preaching against intentions based on the first point; fourth, 'This Bhikkhu has long ago aroused the Mahayana mind,' again rebuking preaching against the roots based on the second point. The first part contains four sentences, two sentences are teachings, and two sentences are rebukes. First, 'You should first enter samadhi and observe your mind, and then preach,' this is teaching to observe intentions before speaking. Second, 'Do not use defiled food,' this is rebuking preaching against intentions, using a metaphor to rebuke. 'Wu' means do not, 'Yi' means to use. The Dharma of the Hinayana is like defiled food, the Bhikkhu's Mahayana intention is like a precious vessel, do not use the defiled Dharma food of the Hinayana to put into the precious vessel of the Mahayana. Third, 'You should know,' this is teaching to understand intentions before speaking, observing the beginning to know the end, therefore teaching again. Bhikkhus want to cultivate the Mahayana, you should know. Fourth, 'Do not,' this is rebuking preaching against intentions, using a metaphor to rebuke. The Bhikkhu's Mahayana intention is like lapis lazuli (a gemstone), the small intention of the Hinayana is like crystal (a mineral), do not compare the small intention of others' crystal with the great intention of this Bhikkhu's lapis lazuli. This is the end of the first part. The second part rebukes them for preaching against the roots, 'You cannot understand the roots of sentient beings,' rebuking not understanding the roots. 'Do not initiate,' preventing them from transmitting the Hinayana Dharma. 'Do not initiate,' using the preaching of the Hinayana Dharma to prevent. They themselves have no wounds, do not harm them, using a metaphor to explain the prevention. These Bhikkhus have complete and undamaged Mahayana roots, called having no wounds, teaching the Hinayana will infringe upon them, called harming. Preventing and suppressing disobedience, therefore saying 'Do not harm.' The third part again rebukes preaching against intentions, using a metaphor to rebuke. It contains three sentences, intentions
行大道莫示小徑是一呵也。比丘求大名欲大道。小法卷狹如似小徑。求大教小理所不應故云莫示。無以大海內于牛跡是二呵也。比丘廣欲如似大海。小結狹淺事同牛跡。安心住法目之為內。此亦不應故言無以大海內于牛跡。無以日光等彼螢火是三呵也。比丘大欲如似日光。聲聞小欲事若螢火。將大同小理所不合。是故呵言無以日光等彼螢火。第四重呵違根說中言此比丘久發大心中忘此意舉彼大根。如何以小而教導之呵其授小。我觀小乘智慧微淺猶如盲人不能分別一切眾生根之利鈍呵不知根維摩自導。我觀小乘下出所觀。智慧微淺猶如盲人智體劣也。不能分別一切眾生根之利鈍智用狹也。以智微故不能分別一切眾生。智慧淺故不能分別根之利鈍。此出呵辭。自下第三彰其巧化。于中六句。初維摩詰默入三昧。二由入三昧令此比丘自識宿命。曾於過佛種善發心。此乃維摩宿命通力故令識之。菩薩宿命凡有六種。如地持說。一自知宿命。二知他宿命。三令他人知己宿命。四令他人自知宿命。五令他人知他宿命。六能令彼所知眾生展轉相知。今令比丘自識宿命是第四門令他自知。三即時下由識宿命還得本心謂還得本大乘心矣。四於是下明諸比丘由得本心荷恩致敬。首是頭首。稽首禮足顯敬愍至。五維摩詰因其得心更為說法。六
【現代漢語翻譯】 現代漢語譯本 不要指示小路而要走大道，這是一種呵斥。比丘追求大名，渴望大道，而小乘佛法狹隘，就像小路一樣。追求大法卻學習小理，這是不應該的，所以說『莫示』（不要指示）。 不要把大海裝在牛蹄印里，這是第二種呵斥。比丘的廣闊慾望就像大海，而小乘的結集狹隘淺薄，如同牛蹄印。安心住在小法中，並以此為滿足，這是不應該的，所以說『無以大海內于牛跡』（不要把大海裝在牛蹄印里）。 不要把日光和螢火蟲的光芒相提並論，這是第三種呵斥。比丘的宏大願望就像日光，而聲聞的小小慾望就像螢火蟲。將大的和小的相提並論，道理上是不合的。所以呵斥說『無以日光等彼螢火』（不要把日光和螢火蟲的光芒相提並論）。 第四重呵斥是違背根基說法。經中說，這個比丘很久以前就發了大乘心，現在忘記了，（維摩詰）舉出他過去的大乘根基。怎麼能用小乘來教導他呢？呵斥他傳授小乘佛法。我認為小乘的智慧微弱淺薄，就像盲人一樣，不能分辨一切眾生的根器是利是鈍，呵斥他們不知道眾生的根器，維摩詰親自引導。 我認為小乘是從低下的角度出發進行觀察。智慧微弱淺薄，就像盲人一樣，這是說他們的智慧本體低劣。不能分辨一切眾生的根器是利是鈍，這是說他們的智慧作用狹隘。因為智慧微弱，所以不能分辨一切眾生。因為智慧淺薄，所以不能分辨根器的利鈍。以上是呵斥的言辭。 下面第三部分彰顯維摩詰的巧妙教化。其中有六句。首先，維摩詰默然進入三昧（Samadhi，禪定）。 第二，由於進入三昧，讓這個比丘自己認識到宿命，曾經在過去的佛前種下善根，發過大乘心。這是維摩詰的宿命通力，所以讓他認識到。菩薩的宿命通有六種，如《地持經》所說：一、自己知道宿命；二、知道他人的宿命；三、讓他人知道自己的宿命；四、讓他人自己知道宿命；五、讓他人知道他人的宿命；六、能讓那些被知道的眾生輾轉相知。現在讓比丘自己認識到宿命，是第四種，讓他人自己知道。 第三，立刻，由於認識到宿命，就恢復了本來的心，也就是恢復了本來的大乘心。 第四，於是，說明諸位比丘由於恢復了本來的心，感念恩德，表達敬意。首是頭首，稽首禮足，顯示了敬意和憐憫。 第五，維摩詰因為他們恢復了本來的心，更為他們說法。 第六，（此處原文未完）
【English Translation】 English version Do not show the small path but walk the great path, this is a rebuke. A Bhikshu (Buddhist monk) seeks great fame and desires the great path, but the Hinayana (Small Vehicle) Dharma is narrow, like a small path. Seeking the great Dharma but learning small principles is inappropriate, therefore it is said 'Mo Shi' (do not show). Do not put the ocean into a cow's footprint, this is the second rebuke. A Bhikshu's vast desires are like the ocean, but the Hinayana's compilation is narrow and shallow, like a cow's footprint. To be content with dwelling in the small Dharma, this is inappropriate, therefore it is said 'Wu Yi Da Hai Nei Yu Niu Ji' (do not put the ocean into a cow's footprint). Do not compare the sunlight to the light of a firefly, this is the third rebuke. A Bhikshu's grand aspirations are like sunlight, but the Shravaka's (Disciple of Buddha) small desires are like fireflies. To compare the great with the small is unreasonable. Therefore, it is rebuked, 'Wu Yi Ri Guang Deng Bi Ying Huo' (do not compare the sunlight to the light of a firefly). The fourth rebuke is speaking against the root. The sutra says that this Bhikshu had long ago developed the Mahayana (Great Vehicle) mind, but now has forgotten it. (Vimalakirti) brings up his past Mahayana roots. How can he be taught with the Hinayana? He rebukes him for teaching the Hinayana Dharma. I believe that the wisdom of the Hinayana is weak and shallow, like a blind person, unable to distinguish whether the roots of all sentient beings are sharp or dull, rebuking them for not knowing the roots of sentient beings. Vimalakirti personally guides. I believe that the Hinayana observes from a low perspective. Wisdom is weak and shallow, like a blind person, this is to say that the essence of their wisdom is inferior. Unable to distinguish whether the roots of all sentient beings are sharp or dull, this is to say that the function of their wisdom is narrow. Because wisdom is weak, they cannot distinguish all sentient beings. Because wisdom is shallow, they cannot distinguish the sharpness or dullness of the roots. The above are words of rebuke. The third part below highlights Vimalakirti's skillful teaching. There are six sentences in it. First, Vimalakirti silently enters Samadhi (meditative state). Second, because of entering Samadhi, he allows this Bhikshu to recognize his past life, having planted good roots before past Buddhas and developed the Mahayana mind. This is Vimalakirti's power of knowing past lives, so he allows him to recognize it. Bodhisattvas have six kinds of powers of knowing past lives, as stated in the Bodhisattvabhumi Sutra: 1. Knowing one's own past lives; 2. Knowing the past lives of others; 3. Allowing others to know one's own past lives; 4. Allowing others to know their own past lives; 5. Allowing others to know the past lives of others; 6. Being able to allow those known beings to know each other in turn. Now, allowing the Bhikshu to recognize his own past life is the fourth type, allowing others to know themselves. Third, immediately, because of recognizing his past life, he recovers his original mind, which is to say he recovers his original Mahayana mind. Fourth, therefore, it is explained that the Bhikshus, because of recovering their original mind, are grateful for the kindness and express their respect. 'Shou' (首) is the head, bowing and prostrating at the feet, showing respect and compassion. Fifth, Vimalakirti, because they have recovered their original mind, further teaches them the Dharma. Sixth, (The original text is incomplete here)
由為說法彼于菩提不復退轉。此諸比丘住在善趣。由聞命說進入種姓。故永退。自下第四彼富樓那自申己闕我念聲聞不觀人根不應說法。前辭次釋。是故下結。次告迦旃令往問疾。迦旃是姓。字名扇繩。其父早喪。母戀不嫁如繩連扇風吹不去。因與立字名曰扇繩。從佛出家。佛弟子中論義第一。今命問疾。先告后辭。我不堪任是總辭也。所以下釋。故我下結。釋中所以徴前起后。下對辨之。文別有三。一舉己昔日被呵由緣。二時維摩下出被呵辭。三說是法時彼比丘下教呵利益。初中憶昔舉被呵時。佛為比丘略說法要我即於後敷演義等出被呵事。說淺覆深不當物機。所以被呵。我即於後敷演其義總以標舉。謂無常等隨別列之。法門開合備如上辨。今據一門且列斯五。前四生死後一涅槃。自下第三明教呵辭。何故須然。為益迦旃並令比丘解法心勝所以教呵。文中維摩來謂總舉。下別顯之。別中無以生滅心行說實相法是呵辭也。彼迦旃延相法未已見法生滅。是故名為生滅心行。用此心行說己所知不稱法實。故呵無以生滅心行說實相法。法之實相備如后辨。下復教之。諸法畢竟不生不滅是無常者約就無常法門以教。無常義中有二種門。一世諦門二第一義門。世諦門中有三無常。一分段無常。六道果報三世分異。二念無常。有為
之法念念還流。一剎那須初生次住終異后滅。此前兩門明法生滅破去常相。三者自性不成實無常明法虛集破遣常性。是義云何。即前二種以理推求。四相同體相夫似立。無有一法別守自性名性不成。性既不成知復說何以之為常。故名曰性不成無常。於此門中有生有滅。即名為常以守性故。無生無滅乃名為常以無性故。故地持云不知無言自性無常有生有滅。若知無言自性之事一切無常。何者是其同體四相有為之法義同幻化。相有體無。相有名生虛無稱滅。相有名生生非滅前虛無稱滅。滅非生后故生與滅同時無別。又此宣說無法為生。生非滅外還即說彼相有為滅。滅非生外故生與滅同體無別。即此生滅幻炎像立名之為住。又復幻法各守自相亦名為住。故地持云以自性故名之為住。此住亦非生滅之外。即此虛法異於真諦性實之法故名為異。又異妄情所立情實亦名為異。此異亦非生住滅外。良以同時義分四故說之以為同時四相。故下文言比丘汝今即時亦生亦老亦滅。又以同體義分四故說之以為同體四相。以同體故就餘三相義說為生。離餘三外無別生性。生無性故生性不成。以此生性不成實故生則無生故生無常。還就餘三義說為住。離餘三外無別住性。住無性故住性不成。以此住性不成實故住則無住故住無常。余亦如是。此三廣
【現代漢語翻譯】 現代漢語譯本 剎那生滅之法念念相續流逝。一個剎那包含初生、持續、變異、壞滅四個階段。前兩個方面闡明了法的生滅，破除了常有的表象。第三個方面說明自性並非真實存在，無常的法是虛幻的集合，從而破除了常有的自性。這是什麼意思呢？就是用道理來推求前兩種情況。四相看似是相同的本體，相互依存而存在。沒有一種法能夠獨立保持其自性，這就叫做『性不成』。自性既然不能成立，又有什麼可以稱之為常呢？所以叫做『性不成無常』。在這個方面，有生有滅，如果執著于保持自性，就稱之為常；沒有生沒有滅，因為沒有自性，才稱之為常。所以《地持經》說，不瞭解沒有言說的自性是無常的，有生有滅；如果瞭解沒有言說的自性的事情都是無常的。那麼，什麼是同體的四相呢？有為之法的意義如同幻化，相貌存在而本體虛無。相貌有名而生起，虛無就稱為滅。相貌有名而生起，生起並非在滅之前，虛無就稱為滅。滅並非在生之後，所以生與滅同時發生，沒有區別。而且，這裡宣說沒有法可以稱為生，生不是在滅之外，而是直接說明相貌的存在就是滅。滅不是在生之外，所以生與滅本體相同，沒有區別。就在這生滅如幻如焰的現象中，建立『住』的假象。而且，虛幻的法各自保持其表相，也稱為『住』。所以《地持經》說，因為有自性，所以稱為『住』。這個『住』也不是在生滅之外。就是這個虛幻的法不同於真諦中真實存在的法，所以稱為『異』。而且，由虛妄的情感所建立的情感上的真實，也稱為『異』。這個『異』也不是在生、住、滅之外。正是因為同時在意義上分為四個方面，所以才說成是同時的四相。所以下文說，比丘，你現在即時也在生、也在老、也在滅。又因為在本體上分為四個方面，所以才說成是同體的四相。因為是同體，所以就其餘三個相的意義來說就是生。離開其餘三個相之外，沒有單獨的生性。生沒有自性，所以生性不能成立。因為這個生性不能真實存在，所以生就是無生，所以生是無常的。同樣就其餘三個相的意義來說就是住。離開其餘三個相之外，沒有單獨的住性。住沒有自性，所以住性不能成立。因為這個住性不能真實存在，所以住就是無住，所以住是無常的。其餘的（異和滅）也是這樣。這三種（生、住、異）廣泛地（說明了無常的道理）。
【English Translation】 English version The Dharma (law, principle) of momentary arising and ceasing flows continuously. A kshana (instant) contains four stages: initial arising (utpada), duration (sthiti), change (anyathatva), and destruction (vyaya). The first two aspects clarify the arising and ceasing of Dharma, breaking the appearance of permanence. The third aspect explains that self-nature (svabhava) is not truly existent, and impermanent Dharmas are illusory aggregates, thereby breaking the permanent self-nature. What does this mean? It means using reason to investigate the first two situations. The four characteristics (lakshana) appear to be the same entity, existing interdependently. No Dharma can independently maintain its self-nature, which is called 'non-establishment of self-nature'. Since self-nature cannot be established, what can be called permanent? Therefore, it is called 'non-establishment of self-nature, impermanence'. In this aspect, there is arising and ceasing. If one clings to maintaining self-nature, it is called permanence; without arising and ceasing, because there is no self-nature, it is called permanence. Therefore, the Bodhisattvabhumi Sutra says that not understanding the unspoken self-nature is impermanent, with arising and ceasing; if one understands that the unspoken self-nature is impermanent. Then, what are the four characteristics of the same entity? The meaning of conditioned Dharmas (samskrta-dharma) is like illusion (maya), the appearance exists but the substance is empty. The appearance has a name and arises, emptiness is called cessation. The appearance has a name and arises, arising is not before cessation, emptiness is called cessation. Cessation is not after arising, so arising and ceasing occur simultaneously, without distinction. Moreover, here it is declared that no Dharma can be called arising, arising is not outside of cessation, but directly explains that the existence of appearance is cessation. Cessation is not outside of arising, so arising and ceasing are the same entity, without distinction. In this phenomenon of arising and ceasing like illusion and flame, the illusion of 'duration' is established. Moreover, illusory Dharmas each maintain their appearance, which is also called 'duration'. Therefore, the Bodhisattvabhumi Sutra says that because of self-nature, it is called 'duration'. This 'duration' is also not outside of arising and ceasing. It is this illusory Dharma that is different from the truly existent Dharma in ultimate truth (paramartha-satya), so it is called 'change'. Moreover, the emotional reality established by false emotions is also called 'change'. This 'change' is also not outside of arising, duration, and cessation. It is precisely because it is simultaneously divided into four aspects in meaning that it is said to be the simultaneous four characteristics. Therefore, the following text says, 'Bhikkhu (monk), you are now also arising, also aging, also ceasing at the same time.' And because it is divided into four aspects in essence, it is said to be the four characteristics of the same entity. Because it is the same entity, it is said to be arising in terms of the meaning of the other three characteristics. Apart from the other three characteristics, there is no separate arising nature. Arising has no self-nature, so the arising nature cannot be established. Because this arising nature cannot be truly existent, arising is non-arising, so arising is impermanent. Similarly, it is said to be duration in terms of the meaning of the other three characteristics. Apart from the other three characteristics, there is no separate duration nature. Duration has no self-nature, so the duration nature cannot be established. Because this duration nature cannot be truly existent, duration is non-duration, so duration is impermanent. The rest (change and cessation) are the same. These three (arising, duration, and change) extensively (explain the principle of impermanence).
釋如優檀那章。此應具論。世諦如是。第一義者前無常法窮其體實畢竟空寂由來不有。此空是其無常之實名無常義。與經中說觀苦無生為苦諦義其言相似。無常之義具辨如是。聲聞但能世諦分中解知分段及念無常余悉不知。是須教。就可教中若據世諦。宣說自性不成無常以為畢竟不生不滅。無常中極故云畢竟。生無生性滅無滅性名不生滅。此不生滅是其究竟無常義矣。亦無住異。且言生滅。若就真諦。離相窮極名為畢竟。理寂無為名不生滅。此不生滅是其無常之實性故名無常義。亦無住異。且說生滅。泛論如是。準下流類。此應偏教真諦之義。五陰洞達空無所起是苦義者就苦以教。苦義亦二。一世諦門二真諦門。世諦門中苦別有三。所謂苦苦壞苦行苦。此三廣釋如四諦章。今略辨之有三種門。一約緣分別。緣別內外。內心涉求名之為內。刀杖等緣目之為外。外有違順。刀杖等緣名之為違。己身命財親戚之類說以為順。外中違緣能生內惱。名之為總。從彼苦緣生於苦心。從苦生苦。故名苦苦。外中順緣在能生樂。壞則生苦。故名壞苦。內心涉求名之為行。文行疲惱厭之生苦。名為行苦。第二約緣就體分別。心性是苦。於此苦上加以事惱。苦上加苦故名苦苦。加何等苦。加前三苦悉名苦苦。有為之法念念滅壞名為壞苦。前
后遷流目之為行。遷流不安名為行苦。第三約就三種無常以別三苦。約就向前分段無常以說苦苦。有為之法體性是苦。于上加以分段粗苦。苦上加苦故云苦苦。又以三世分段粗苦顯有為法本性是苦。用苦顯苦亦名苦苦。約念無常宣說壞苦。有為無常唸唸滅壞故名壞苦。約就自性不成無常宣說行苦。同體四相因緣虛集目之為行。虛集之行體無自性。自性無安故名行苦。世諦如是。言真諦者窮苦體性畢竟寂滅無相為無。于中淺深更有多義。如彼四諦章中具辨。今且總舉。此之真諦是苦實性亦名苦義。如是世諦分中前二三苦聲聞能解。今不須教。第三門中前之二苦聲聞亦解。今不須教。虛集行苦及苦真諦二乘不知。理須具教。但今偏教苦之真諦。五陰之果從因納得名五受陰。于陰窮解名為洞達。達陰實性本來常寂無陰可生名空無起。此空是其苦家體實名為苦義。如湯炎水無水為實。此與經中觀苦無生名知苦諦其言一也。諸法究竟無所有是空義者就空以教。法空名空。空義不同。泛有五階。一陰非我所名之為空。如毗曇說。雖名為空體是有法陰為體故。二假名法中無有定性名之為空。如成實說。三妄想法虛寂無相說之為空。如陽炎水水即無水。不但無性。近而求之相亦不有。四妄想法虛無說空。如夢所見心外無法。五真如法體
寂名空。體雖真有離相離性故說空矣。五中前二聲聞能解。今不須教。后三不知。為是須教。所教之空離相中極故云究竟無所有矣。如是究竟無所有者是真空義。陰上無人陰中無性不名真空。於我無我而不二是無我者教無我義。此說人空以為無我。分別有五。一陰非神主名為無我。如毗曇說。二于和合假名人中無有人性名為無我。三于妄想畢竟空中無有和合假名人相名為無我。四于妄想畢竟空中無有我人眾生之相名為無我。五于平等真如體中無有真法集用人相名為無我。五中前二聲聞能解餘三不知。為是須教。言我無我而不二者。依如毗曇。凡夫橫計我眾生等名之為我。五陰法類非神非主名為無我。此我無我相對為二。若於平等第一義中非直無我亦無五陰。無我之法是二齊無故云不二。如此不二方是究竟無我之義。若依成實。凡夫橫計我人之性名之為我。假名眾生無有定性名為無我。此我無我相對亦二。若於平等第一義中非直無彼定性之我。亦無對情遣性無我。是二䨥絕名為無二。如此無二方是究竟無我義矣。故下文云我尚不可得非我何可得。見我實性者不復起二。是為入不二法門。與此義同。法本不生今亦不滅是寂滅者教涅槃義。涅槃有三。一事盡無處數滅無為名為涅槃。如是涅槃本無今有。二約緣顯實破相證寂名
【現代漢語翻譯】 現代漢語譯本 寂名空（寂靜之名即是空性）。其本體雖然真實存在，但已遠離一切表象和自性，所以稱之為『空』。五種情況中，前兩種聲聞乘（Śrāvakayāna）修行者能夠理解，現在不需要教導。后三種他們不理解，所以需要教導。所教導的『空』，是遠離一切表象的至極之空，所以說是『究竟無所有』。像這樣『究竟無所有』，才是真空的真正含義。如果只是在五蘊（Skandha）之上找不到『人』，或者在五蘊之中找不到『自性』，不能稱之為真空。在『我』與『無我』之間不作區分，才是教導『無我』的真義。這裡所說的『人空』，是指證悟『無我』。其中有五種不同的解釋：一、五蘊並非神或主宰，所以稱為『無我』，正如《毗曇》（Abhidharma）所說。二、在因緣和合的假名『人』中，沒有實在的『人性』，所以稱為『無我』。三、在虛妄分別的畢竟空中，沒有因緣和合的假名『人』的表象，所以稱為『無我』。四、在虛妄分別的畢竟空中，沒有『我』、『人』、『眾生』的表象，所以稱為『無我』。五、在平等真如的本體中，沒有真實的『法』的積聚和作用，也沒有『人』的表象，所以稱為『無我』。這五種解釋中，前兩種聲聞乘修行者能夠理解，其餘三種不理解，所以需要教導。『我無我而不二』的意思是，依照《毗曇》的觀點，凡夫橫生執念，認為有『我』、『眾生』等等，這就是所謂的『我』。而五蘊的法類，既非神也非主宰，所以稱為『無我』。這種『我』與『無我』是相對而言的，是二元對立的。如果在平等的、第一義諦中，不僅沒有『我』，也沒有五蘊。連『無我』的法也不存在，『我』與『無我』都徹底消失，所以稱為『不二』。這樣的『不二』，才是究竟的『無我』的真義。如果依照《成實論》（Satyasiddhi Śāstra）的觀點，凡夫橫生執念，認為有『我』、『人』的自性，這就是所謂的『我』。而假名眾生，沒有固定的自性，所以稱為『無我』。這種『我』與『無我』也是相對而言的，也是二元對立的。如果在平等的、第一義諦中，不僅沒有那種被認定的『我』，也沒有爲了破除執念而設立的『無我』。『我』與『無我』兩種概念都完全斷絕，所以稱為『不二』。這樣的『不二』，才是究竟的『無我』的真義。所以下文說：『我尚且不可得，何況非我？』，『見到我的真實自性的人，不會再產生二元對立』，這就是進入『不二法門』。與此處的意義相同。『法本不生，今亦不滅』，這就是『寂滅』，是教導涅槃（Nirvana）的真義。涅槃有三種：一、事相窮盡，沒有可以計算的滅盡無為之處，稱為涅槃。這樣的涅槃，本來沒有，現在才有。二、通過因緣顯現真實，破除表象，證得寂靜，稱為
【English Translation】 English version The name of stillness is emptiness (Śūnyatā). Although its essence is truly existent, it is described as 'empty' because it is free from characteristics and inherent nature. Among the five aspects, the first two can be understood by Śrāvakayāna (the Vehicle of Hearers) practitioners, so there is no need to teach them now. The latter three are not understood, so they need to be taught. The 'emptiness' that is taught is the ultimate emptiness that is free from characteristics, so it is called 'ultimately without anything'. Such 'ultimately without anything' is the true meaning of true emptiness (Śūnyatā). If one merely finds no 'person' (Pudgala) on the five aggregates (Skandha), or finds no 'self-nature' within the five aggregates, it cannot be called true emptiness. Not differentiating between 'self' and 'non-self' is the true meaning of teaching 'non-self' (Anātman). The 'emptiness of person' mentioned here refers to realizing 'non-self'. There are five different explanations for this: First, the five aggregates are not a god or a master, so they are called 'non-self', as stated in the Abhidharma. Second, in the provisional name 'person' formed by the combination of conditions, there is no real 'human nature', so it is called 'non-self'. Third, in the ultimately empty space of delusion, there is no appearance of the provisional name 'person' formed by the combination of conditions, so it is called 'non-self'. Fourth, in the ultimately empty space of delusion, there is no appearance of 'self', 'person', or 'sentient being', so it is called 'non-self'. Fifth, in the essence of equal Suchness (Tathātā), there is no accumulation and function of true 'dharma', and there is no appearance of 'person', so it is called 'non-self'. Among these five explanations, the first two can be understood by Śrāvakayāna practitioners, but the remaining three are not understood, so they need to be taught. The meaning of 'self and non-self are not two' is that, according to the Abhidharma, ordinary people mistakenly believe in 'self', 'sentient beings', etc., which is what is called 'self'. The categories of the five aggregates are neither a god nor a master, so they are called 'non-self'. This 'self' and 'non-self' are relative and dualistic. If, in the equal, ultimate truth, there is not only no 'self', but also no five aggregates. Even the dharma of 'non-self' does not exist, and both 'self' and 'non-self' completely disappear, so it is called 'non-duality'. Such 'non-duality' is the true meaning of ultimate 'non-self'. According to the Satyasiddhi Śāstra, ordinary people mistakenly believe in the nature of 'self' and 'person', which is what is called 'self'. Provisional sentient beings have no fixed nature, so they are called 'non-self'. This 'self' and 'non-self' are also relative and dualistic. If, in the equal, ultimate truth, there is not only no fixed 'self' that is believed in, but also no 'non-self' established to eliminate attachments. Both concepts of 'self' and 'non-self' are completely cut off, so it is called 'non-duality'. Such 'non-duality' is the true meaning of ultimate 'non-self'. Therefore, the following text says: 'Even the self is unattainable, how much more so the non-self?', 'Those who see the true nature of self will no longer give rise to duality', which is entering the 'gate of non-dual dharma'. It has the same meaning as this. 'Dharma is originally unborn, and now it does not perish', this is 'stillness and extinction', which is teaching the true meaning of Nirvana. There are three types of Nirvana: First, the exhaustion of phenomena, with no place to calculate the extinction of unconditioned things, is called Nirvana. Such Nirvana originally did not exist, but now it does. Second, revealing reality through conditions, breaking through appearances, and realizing stillness,
為涅槃。法性常寂而妄相煩惱所覆。修八聖道以爲了因。滅除闇惑證本法性。一證永寂故曰涅槃。此前二種經說為果。三就實論實。真體常寂名曰涅槃。此一涅槃非因非果。就實論。實實外無緣。知復約何以之為因。實外無緣。知復約何以之為果。是故涅槃無因無果。故涅槃云涅槃之體非生非出非虛非實非一非異非因非果。於此分中無惑可生無染可滅。三中初一聲聞亦解。后之兩門二乘不知。為是須教。於後二中偏舉後門而以教示。是說以言法本不然今亦無滅是寂滅義。上來第二教呵辭竟。說是法時彼諸比丘心得解脫是第三段教呵利益。前辭次釋。故我下結。次告阿那律令往問疾。前明行德此論行用。用謂六通。且彰天眼。此阿那律經中亦名阿尼樓馱。又亦名為阿泥樓豆。本是一名。傳之音異。此云無滅。八萬劫前曾供辟支。所得善根於今不滅。故云無滅。是佛堂弟。如來父叔合有四人。各有二子。佛父最大名曰凈飯。有其二子。長名悉達多此云成利。如來身是。小名難陀。其第二叔名曰斛飯。亦有二子。長名提婆達多亦曰調達。小名阿難。其第三叔名曰白飯。亦有二子。長名阿那律。小名摩呵男。其第四叔名曰甘露飯。亦有二子。長名跋提。小名提沙。佛有一阿姑名甘露味。唯有一子。名尸陀羅。前諸釋子並皆出家
【現代漢語翻譯】 現代漢語譯本 為涅槃（Nirvana，寂滅）。法性（Dharmata，法的本性）常寂而妄相煩惱所覆。修八聖道（Eightfold Noble Path）以爲了因。滅除闇惑證本法性。一證永寂故曰涅槃。此前二種經說為果。三就實論實。真體常寂名曰涅槃。此一涅槃非因非果。就實論。實實外無緣。知復約何以之為因。實外無緣。知復約何以之為果。是故涅槃無因無果。故涅槃云涅槃之體非生非出非虛非實非一非異非因非果。於此分中無惑可生無染可滅。三中初一聲聞（Śrāvaka，聽聞佛法而證悟者）亦解。后之兩門二乘（Hinayana，小乘）不知。為是須教。於後二中偏舉後門而以教示。是說以言法本不然今亦無滅是寂滅義。上來第二教呵辭竟。說是法時彼諸比丘（Bhikkhu，佛教僧侶）心得解脫是第三段教呵利益。前辭次釋。故我下結。次告阿那律（Anuruddha，佛陀弟子）令往問疾。前明行德此論行用。用謂六通。且彰天眼。此阿那律經中亦名阿尼樓馱（Aniruddha）。又亦名為阿泥樓豆。本是一名。傳之音異。此云無滅。八萬劫前曾供辟支（Pratyekabuddha，緣覺佛）。所得善根於今不滅。故云無滅。是佛堂弟。如來父叔合有四人。各有二子。佛父最大名曰凈飯（Śuddhodana，釋迦牟尼佛的父親）。有其二子。長名悉達多（Siddhartha，釋迦牟尼佛的本名）此云成利。如來身是。小名難陀（Nanda，佛陀的弟弟）。其第二叔名曰斛飯。亦有二子。長名提婆達多（Devadatta，佛陀的堂兄）亦曰調達。小名阿難（Ānanda，佛陀的侍者）。其第三叔名曰白飯。亦有二子。長名阿那律。小名摩呵男。其第四叔名曰甘露飯。亦有二子。長名跋提。小名提沙。佛有一阿姑名甘露味。唯有一子。名尸陀羅。前諸釋子並皆出家
【English Translation】 English version It is Nirvana (extinction). The Dharmata (nature of Dharma) is always tranquil, but covered by false appearances and afflictions. Cultivating the Eightfold Noble Path is the 'hetu-karana' (cause). Eliminating darkness and confusion proves the original Dharmata. Once proven, it is eternally tranquil, hence called Nirvana. The previous two kinds of sutras speak of it as a result. Thirdly, discussing reality based on reality, the true essence is always tranquil, called Nirvana. This Nirvana is neither cause nor result. Discussing reality based on reality, there is no condition outside of reality. Knowing this, what can be considered the cause? There is no condition outside of reality. Knowing this, what can be considered the result? Therefore, Nirvana has neither cause nor result. Hence, Nirvana says that the essence of Nirvana is neither born nor produced, neither false nor real, neither one nor different, neither cause nor result. Within this division, no confusion can arise, and no defilement can be extinguished. Among the three, the first is understood even by the Śrāvaka (hearers). The latter two doors are unknown to the Hinayana (Two Vehicles). Therefore, it is necessary to teach. In the latter two, the latter door is particularly emphasized for instruction. It is said that the Dharma is originally not so, and now there is no extinction, which is the meaning of 'extinction'. The second teaching and rebuke are completed above. When this Dharma was spoken, those Bhikkhu (monks) gained liberation, which is the benefit of the third section of teaching and rebuke. The previous words are explained in order. Therefore, I conclude below. Next, tell Anuruddha (one of the Buddha's disciples) to go and inquire about the illness. The former clarifies virtuous conduct, while this discusses its application. Application refers to the six supernormal powers. For now, manifest the divine eye. This Anuruddha is also called Aniruddha in the sutra. He is also called Aniruddha. Originally, it was one name, but the pronunciation varies in transmission. This means 'no extinction'. He once made offerings to a Pratyekabuddha (Solitary Buddha) eighty thousand kalpas ago. The roots of goodness he obtained have not been extinguished to this day. Therefore, it is called 'no extinction'. He is the Buddha's cousin. The Tathagata's (Buddha's) father had four brothers, each with two sons. The Buddha's father was the eldest, named Śuddhodana (father of Siddhartha). He had two sons. The elder was named Siddhartha (name of Buddha before enlightenment), which means 'accomplishing benefit'. This is the body of the Tathagata. The younger was named Nanda (Buddha's half brother). The second uncle was named Suklodana. He also had two sons. The elder was named Devadatta (cousin of Buddha), also called Daiba. The younger was named Ānanda (Buddha's attendant). The third uncle was named Dronodana. He also had two sons. The elder was named Anuruddha. The younger was named Mahanama. The fourth uncle was named Amrtodana. He also had two sons. The elder was named Bhadrika. The younger was named Tissa. The Buddha had an aunt named Amrita. She had only one son, named Sitakala. All the former Sakya (Shakya) clan members have renounced the world.
。其阿那律天眼第一。得眼因緣如經中說。彼阿那律於一時中佛邊聽法。坐下眼睡如來呵責。咄咄故為寐。壅螺蚌蝎類。其阿那律被呵慚愧。多日不眠遂便失眼。造詣耆婆求欲治之。耆婆問其患眼內緣。那律具答。耆婆對曰睡是眼食。久時不眠眼便餓死。永更叵治。那律聞之遂修天眼。半頭見物徹見三千大千世界。今命問疾。先告后辭。辭中初總。所以下釋。故我下結。釋中所以徴前起後下對之辨。于中有六。一舉昔日被呵由緣。二時維摩下出被呵辭。三我時默下自申己闕。四彼諸梵下諸梵讚歎問真天眼。五維摩為說。六諸梵聞之發心。愿求禮敬辭去。初中三句。一阿那律彰己昔日一處經行。遊行誦經名曰經行。二明諸梵來問天眼。良以諸梵報得神通悉具天眼。聞阿那律天眼最勝心生慕仰故來請問。嚴凈梵王與萬梵俱標列請人。放凈光明來詣我所稽首作體啟請方便。問我幾何天眼所見正問天眼。此乃順於外國人語。順此應言那律天眼所見幾何。問其天眼所見分齊近遠幾許。故曰幾何。三我即答下那律具答。吾見釋迦三千世界如觀掌中庵摩勒果小乘所見。局在一界。故以釋迦標而別之。如龍樹說。聲聞人中有大有小。小者能見一千國土。大者能見二千國土。緣覺人中有大有小。小者能見二千國土。大者能見三千國土。今
阿那律是大聲聞。應見二千。強修力故能見三千。又以愿智自在力故能見三千。所見分明故如觀掌庵摩勒果。上來具列被呵由緣。次出呵辭。何故須呵。為今諸梵求佛真眼所以呵之。文中維摩來謂總舉。下別顯之。唯阿那律天眼作相為無作相進退兩定。下就設難。假使作相則與外道等就相彰過。若無作相即是無為不應有見就無設難。無相即是真諦無為故應不見。此第二竟。我時默然是第三句自申己闕彰己不及。第四句中初明諸梵聞其所說嘆未曾有。次為作禮后問孰有真天眼。孰謂誰也。第五句中維摩言有總以答之。言佛世尊得真天眼就人略辨。常在三昧悉見佛國不以二相辨相廣答。寂而常用。故在三昧悉見佛國。聲聞法中眼耳二通定外作用。大不同小故在三昧悉見佛國。用而常寂故見諸國不以二相。如日照物不生分別。第六句中初明諸梵聞說佛眼發心愿求。次禮維摩后。去不現下結可知耳。次告優波令往問疾。上明修善。此對優波明其對治滅惡之法。優波離者是天竺語。此云上首。持律中上。本在家時是諸釋子剃髮之人。后諸釋子出家之時優波送去。諸釋子等欲至佛所脫所著衣冠瓔珞。並所乘像與優波離。釋去子后優波思念。諸釋子等果報如此尚捨出家。我住何為。若彼有得我亦應然。以所得物安著樹上像系樹下作如
是言。諸有取者吾即施之。后往佛所。諸釋子見問其來意。優波具答。釋子大喜即使請佛。此人先來為我驅使。若后出家我喜輕慢。愿佛先度我當敬事。佛先度之。諸釋子等同為設禮。是時大地為之振動。空聲贊言。諸釋子等憍慢山崩。出家之後持律第一。今命問疾。先告后辭。辭中初總次釋后結。釋中所以徴前起後下正辨釋。文別有五。一舉昔日被呵由緣。二時維摩下出被呵辭。三於是二比丘言上智我下彰二比丘稱讚維摩。四我答言下明己述嘆。五時二比丘疑悔除下明二比丘聞法獲益。第一段中初明比丘犯律為恥不敢問佛請優波離。以優波離持律第一故偏請問。后優波離為其解說。言如法者如戒律法。明犯不犯輕之與重名為說解。自下第二明呵辭。何故須然。為教犯罪二比丘等。破相滅罪故教以呵。文中維摩來謂總舉。下別顯之。有呵有教。無重增此二比丘罪是呵辭也。云何重增比丘造罪。原由著有取相故生。令復為其說有罪相增其情取故曰重增。當直下教。當直除滅勿擾其心是總教也。云何曲滅而復云直。說有罪相方教纖治名為曲滅。說罪體空破離罪相名直除滅。義如后辨。勿擾其心以理遮抑。擾謂擾亂。云何擾心而言勿擾。說罪怖之增其怯懼名擾其心。說罪無罪令心正住除疑歡喜名為不擾。下別教之。所以者何
【現代漢語翻譯】 現代漢語譯本： 他說：『凡是有人來索取，我都施捨。』 後來他去拜見佛陀。眾釋迦族人（釋迦族的出家人）見到他，問他來的意圖。優波具（Upagupta，人名）回答了。釋迦族人非常高興，立刻去請佛陀。『這個人之前一直被我們使喚，如果之後出家，我們恐怕會輕視怠慢。希望佛陀先度化他，我們才願意恭敬侍奉。』 佛陀就先度化了他。眾釋迦族人一起向他行禮。當時，大地為之震動，空中傳來讚歎的聲音說：『眾釋迦族人的憍慢之山崩塌了。』 他出家之後，持戒第一。現在講到命他去問病，先稟告，后告辭。告辭的內容，先總說，再解釋，最後總結。解釋的內容中，先是因為什麼而提起之前被呵斥的原因，然後引出後面的正確辨析。文句上可以分為五點：一是舉出往昔被呵斥的緣由；二是『當時，維摩詰（Vimalakirti，人名）』以下，是說被呵斥的話語；三是『於是，兩位比丘說』，上面是讚揚維摩詰的智慧，下面是彰顯兩位比丘稱讚維摩詰；四是『我回答說』以下，是表明自己陳述讚歎；五是『當時，兩位比丘的疑慮和後悔消除』以下，是說明兩位比丘聽聞佛法后獲得了利益。第一段中，首先說明比丘因為犯戒感到羞恥，不敢問佛陀，所以特地去請教持戒第一的優波離。之後，優波離為他們解說。所說的『如法』，就是如戒律之法。說明犯戒與否，輕重如何，就叫做解說。下面第二段說明呵斥的話語。為什麼要呵斥呢？是爲了教導犯戒的兩位比丘等人。爲了破除表相，消滅罪過，所以教導他們進行呵斥。文中『維摩詰來』是總的概括，下面分別顯示出來。有呵斥，有教導。不要再加重這兩位比丘的罪過，這就是呵斥的話語。怎樣算是加重比丘的罪過呢？原本是因為執著于『有』，取著于相而產生的。如果再為他們說有罪的相狀，增加他們的執著，所以說是加重。應當直接教導，應當直接消除，不要擾亂他們的心，這是總的教導。怎樣算是曲折地消除，又怎樣算是直接地消除呢？先說有罪的相狀，然後教導他們細緻地治理，這叫做曲折地消除。說罪的本體是空性的，破除脫離罪的相狀，這叫做直接地消除。其中的含義在後面會辨析。不要擾亂他們的心，要用道理來遮止抑制。擾亂指的是擾亂心神。怎樣算是擾亂心神，又說不要擾亂呢？說罪的恐怖，增加他們的膽怯和恐懼，這叫做擾亂他們的心。說罪的本性是無罪的，讓他們的心端正安住，消除疑慮和歡喜，這叫做不擾亂。下面分別教導他們。原因是什麼呢？
【English Translation】 English version: He said, 'Whoever asks, I will give.' Later, he went to see the Buddha. The Shakya (Shakya clan's monks) saw him and asked his intention. Upagupta (name of a person) answered. The Shakya were very happy and immediately invited the Buddha. 'This person has been used by us before. If he becomes a monk later, we may despise and neglect him. We hope the Buddha will first liberate him, and then we will respectfully serve him.' The Buddha first liberated him. The Shakya all bowed to him. At that time, the earth shook, and a voice from the sky praised, 'The mountain of arrogance of the Shakya has collapsed.' After he became a monk, he was the first in upholding the precepts. Now, regarding ordering him to inquire about illness, he first reported and then took leave. The content of the leave-taking is first a summary, then an explanation, and finally a conclusion. In the explanation, first, what is the reason for mentioning the previous reprimand, and then the correct analysis is introduced later. The sentences can be divided into five points: First, the reason for the past reprimand is mentioned; second, 'At that time, Vimalakirti (name of a person)' below, is about the words of reprimand; third, 'Then, the two monks said,' above is praising Vimalakirti's wisdom, and below is highlighting the two monks praising Vimalakirti; fourth, 'I replied' below, is to show that I am stating praise; fifth, 'At that time, the two monks' doubts and regrets were eliminated' below, is to explain that the two monks benefited after hearing the Dharma. In the first paragraph, it is first stated that the monks felt ashamed because of breaking the precepts and did not dare to ask the Buddha, so they specifically asked Upagupta, who was the first in upholding the precepts. After that, Upagupta explained it to them. The 'according to the Dharma' mentioned is according to the Dharma of precepts. Explaining whether or not a precept is broken, and how light or heavy it is, is called explanation. The second paragraph below explains the words of reprimand. Why reprimand? It is to teach the two monks and others who have broken the precepts. In order to break the appearance and eliminate sins, they are taught to reprimand. In the text, 'Vimalakirti came' is a general summary, and the following shows it separately. There is reprimand and there is teaching. Do not increase the sins of these two monks, this is the word of reprimand. How is the sin of a monk increased? Originally, it was caused by clinging to 'existence' and clinging to appearances. If the appearance of sin is described to them again, increasing their attachment, it is said to be increased. They should be taught directly, and they should be eliminated directly, and do not disturb their minds, this is the general teaching. How is it a tortuous elimination, and how is it a direct elimination? First, describe the appearance of sin, and then teach them to carefully manage it, this is called tortuous elimination. Saying that the essence of sin is emptiness, breaking away from the appearance of sin, this is called direct elimination. The meaning of this will be analyzed later. Do not disturb their minds, use reason to restrain and suppress them. Disturbance refers to disturbing the mind. How is it disturbing the mind, and yet it is said not to disturb? Saying the terror of sin, increasing their timidity and fear, this is called disturbing their minds. Saying that the nature of sin is innocent, allowing their minds to be upright and at peace, eliminating doubts and joy, this is called not disturbing. The following teaches them separately. What is the reason?
。何徴前起后。所以教汝直滅者何。彼罪性學等明罪體空成應直滅。初先正教。其知此下結嘆令學。前中有三。一就罪正破。二如佛說下約心以破。此亦名為約因以破。心為罪因。三一切法生滅已下約法以破。此亦名為約緣以破。一切諸法是罪緣故。初中罪性不在內外不在中者明罪體空所以不在。內謂六根。外謂六塵。又內自身。外謂一切眾生等緣。罪從因緣假合而生。本無自性。以無性故內外中間一切不在。不在內外既法無罪。不在中間離法亦無。就第二段約心破中文別有四。一明眾生垢凈依心。第二心亦不在內下約心破罪。三如優波離以心相下重複約心破遣罪相成向後段。四唯優波離妄想垢下重明垢凈皆依於心成向初段。初中為欲約心破罪故引佛說明垢與凈皆依於心。良以心是眾生本體。是故心垢即眾生垢。心凈生凈。第二約破罪之中先明心空次約明罪后類諸法。宗為明罪舉余類顯。心亦不在內外中間明心空也。內謂六根。外謂六塵。內外和合而生心識。別求無性。以無性故不在內外。中間亦無。故涅槃云眼色明欲四事和合而生眼識。是眼識性決定不在眼中色中明中欲中。余亦如是。不在內外類同前罪。是故亦言如其心然罪垢亦然。將心類罪明罪同心。如心既然不在內外不在中間。罪垢亦然不在內外及不在中。諸
【現代漢語翻譯】 現代漢語譯本： 為什麼教你直接滅除罪性呢？因為罪性、學說等都表明罪的本體是空性的，所以應當直接滅除。一開始先是正面教導，然後用『其知此下』總結讚歎，引導學習。前面這段內容分為三部分：第一，直接就罪本身進行破斥；第二，從『如佛說下』開始，從心的角度進行破斥，這也可以說是從因的角度進行破斥，因為心是罪的根源；第三，從『一切法生滅已下』開始，從法的角度進行破斥，這也可以說是從緣的角度進行破斥，因為一切諸法都是罪的因緣。 在第一部分中，『罪性不在內外不在中』表明罪的本體是空性的，所以不存在。『內』指的是六根，『外』指的是六塵。或者說，『內』指的是自身，『外』指的是一切眾生等因緣。罪是從因緣和合而產生的，本來沒有自性。因為沒有自性，所以不在內外中間任何地方。既然不在內外，那麼在法上就沒有罪；不在中間，離開法也沒有罪。 在第二段從心的角度破斥罪的內容中，又分為四個部分：第一，說明眾生的垢染和清凈都依賴於心；第二，從『心亦不在內下』開始，從心的角度破斥罪；第三，從『如優波離以心相下』開始，重複從心的角度破斥，從而使罪相趨向於後面的段落；第四，從『唯優波離妄想垢下』開始，再次說明垢染和清凈都依賴於心，從而與第一部分相呼應。 在第一部分中，爲了從心的角度破斥罪，引用佛陀的話說明垢染和清凈都依賴於心。這是因為心是眾生的本體，所以心垢就是眾生垢，心凈就是眾生凈。在第二部分從心的角度破斥罪的內容中，先說明心是空性的，然後說明罪也是空性的，最後類比其他諸法，重點在於說明罪，而用其他事物來類比顯現。 『心亦不在內外中間』表明心是空性的。『內』指的是六根，『外』指的是六塵。內外和合產生心識，但單獨尋求心識的自性是找不到的。因為沒有自性，所以不在內外，中間也沒有。所以《涅槃經》說：『眼、色、明、欲四事和合產生眼識，但眼識的自性絕對不在眼中、色中、明中、欲中。』其他的也是如此。不在內外，與前面的罪類似。所以也說『如其心然，罪垢亦然』。用心來類比罪，表明罪與心相同。就像心不在內外，也不在中間一樣，罪垢也不在內外及不在中間。諸
【English Translation】 English version: Why do I teach you to directly extinguish the nature of sin? Because the nature of sin, teachings, etc., all reveal that the substance of sin is emptiness, therefore it should be directly extinguished. Initially, there is the direct teaching, followed by '其知此下' (qí zhī cǐ xià) [those who know this below] which concludes with praise, guiding learning. The preceding section is divided into three parts: First, directly refuting sin itself; second, starting from '如佛說下' (rú fó shuō xià) [as the Buddha said below], refuting from the perspective of the mind, which can also be said to be refuting from the perspective of cause, because the mind is the root of sin; third, starting from '一切法生滅已下' (yī qiè fǎ shēng miè yǐ xià) [all dharmas arising and ceasing below], refuting from the perspective of dharma, which can also be said to be refuting from the perspective of condition, because all dharmas are the conditions for sin. In the first part, '罪性不在內外不在中' (zuì xìng bù zài nèi wài bù zài zhōng) [the nature of sin is not inside, outside, nor in between] indicates that the substance of sin is emptiness, therefore it does not exist. '內' (nèi) [Inside] refers to the six roots, '外' (wài) [outside] refers to the six dusts. Or, '內' (nèi) [inside] refers to oneself, '外' (wài) [outside] refers to all sentient beings and other conditions. Sin arises from the aggregation of causes and conditions, and originally has no self-nature. Because it has no self-nature, it is not in any place inside, outside, or in between. Since it is not inside or outside, then there is no sin in dharma; if it is not in between, there is no sin apart from dharma. In the second section, which refutes sin from the perspective of the mind, there are four parts: First, explaining that the defilement and purity of sentient beings depend on the mind; second, starting from '心亦不在內下' (xīn yì bù zài nèi xià) [the mind is also not inside below], refuting sin from the perspective of the mind; third, starting from '如優波離以心相下' (rú yōu pó lí yǐ xīn xiāng xià) [as Upali, with the aspect of the mind below], repeatedly refuting from the perspective of the mind, so that the aspect of sin tends towards the later paragraphs; fourth, starting from '唯優波離妄想垢下' (wéi yōu pó lí wàng xiǎng gòu xià) [only Upali, the defilement of delusion below], again explaining that defilement and purity both depend on the mind, thereby corresponding to the first part. In the first part, in order to refute sin from the perspective of the mind, the words of the Buddha are quoted to explain that defilement and purity both depend on the mind. This is because the mind is the essence of sentient beings, so the defilement of the mind is the defilement of sentient beings, and the purity of the mind is the purity of sentient beings. In the second part, which refutes sin from the perspective of the mind, it first explains that the mind is empty, then explains that sin is also empty, and finally draws an analogy to other dharmas, focusing on explaining sin, and using other things to compare and reveal. '心亦不在內外中間' (xīn yì bù zài nèi wài zhōng jiān) [the mind is also not inside, outside, nor in between] indicates that the mind is empty. '內' (nèi) [Inside] refers to the six roots, '外' (wài) [outside] refers to the six dusts. The inside and outside combine to produce consciousness, but seeking the self-nature of consciousness alone cannot be found. Because it has no self-nature, it is not inside or outside, and there is nothing in between. Therefore, the Nirvana Sutra says: 'Eye, form, light, and desire, these four things combine to produce eye-consciousness, but the self-nature of eye-consciousness is absolutely not in the eye, in the form, in the light, or in the desire.' The others are also like this. Not being inside or outside is similar to the previous sin. Therefore, it is also said '如其心然，罪垢亦然' (rú qí xīn rán, zuì gòu yì rán) [as the mind is, so is the defilement of sin]. Using the mind to compare sin shows that sin is the same as the mind. Just as the mind is not inside or outside, nor in between, so the defilement of sin is also not inside or outside, nor in between. The
法亦然類顯諸法。法同心罪不在內外及不在中故曰亦然。諸法既然罪是一切諸法之例何獨不爾。不出于如顯亦然相。前說心性不在內外及不在中。即是如義。諸法同心不在內外及不在中。亦即是如。如外無法故云不出。自下第三重複約心破遣罪相成前第二。于中為明一切眾生心無垢寄優波離悟解以顯。如優波離以心相得解脫時寧有垢不維摩反問。就人指法是以言如。彼優波離具二解脫。一心解脫。斷除愛結。二慧解脫。斷絕無明。今舉心脫故言心相得解脫耳。又就心中有性有相。真諦心性。世諦假有是其心相。心性常寂無脫無縛。世諦心相有縛有脫面相異性故說心相。得解脫時以其心相觀空離染名得解脫。此解脫時寧有垢染可斷除不。我言不也優波正答。得解脫時垢深不有故曰不也。是義云何。若見垢染可除可斷不得解脫。不見垢染可除可離達本無垢。方得解脫故答不也。維摩詰言一切眾生心相無垢亦如是將聖類凡。凡類未解無垢理同故曰如是。自下第四重明垢凈皆依於心成上初段。于中三句。一妄想心垢無妄想心凈見等三倒之心是其妄想。若依地持八種妄想名為妄想。有則迷真所以是垢。無即真顯所以是凈。二顛倒是垢無倒是凈八倒名倒。有則迷於生死涅槃故名為垢。無則解達所以是凈。三取我是垢不取是凈取我亦
【現代漢語翻譯】 現代漢語譯本：法也是這樣，顯示諸法（dharma）。法與心相同，罪不在內外，也不在中間，所以說『亦然』。既然諸法如此，罪也是一切諸法的例子，為何獨獨不是這樣呢？不出于『如』，顯示『亦然』之相。前面說心性不在內外，也不在中間，這就是『如』的意義。諸法與心相同，不在內外，也不在中間，也就是『如』。『如』之外沒有法，所以說『不出』。下面第三次重複，就心來破除罪相，成就前面的第二段。其中爲了闡明一切眾生心無垢，寄託于優波離（Upali，佛陀十大弟子之一，持戒第一）的悟解來顯示。如果優波離以心相得到解脫時，難道還有垢嗎？維摩詰（Vimalakirti，一位著名的在家菩薩）反問。就人來指法，所以說『如』。那位優波離具有二種解脫：一心解脫，斷除愛結；二慧解脫，斷絕無明。現在只舉心解脫，所以說『心相得解脫』。又就心中有性有相，真諦是心性，世諦是假有，這是心相。心性常寂，無脫無縛；世諦心相，有縛有脫，面相異性，所以說心相。心相得到解脫時，以心相觀空離染，名為得到解脫。這種解脫時，難道還有垢染可以斷除嗎？我回答『不是的』，優波離正確地回答。得到解脫時，垢本來就沒有，所以說『不是的』。這是什麼意思呢？如果見到垢染可以去除可以斷除，就不能得到解脫。不見垢染可以去除可以離開，通達本來無垢，才能得到解脫，所以回答『不是的』。維摩詰說，一切眾生心相無垢也是這樣，將聖人比作凡人。凡人沒有理解無垢的道理，與聖人相同，所以說『如是』。下面第四次重複闡明垢凈都依於心，成就上面的第一段。其中有三句：一、妄想心是垢，沒有妄想心是凈。見等三倒之心是妄想。如果依據《地持經》，八種妄想名為妄想。有妄想就迷惑真理，所以是垢；沒有妄想，真理就顯現，所以是凈。二、顛倒是垢，沒有顛倒是凈。八倒名為顛倒。有顛倒就迷惑生死涅槃，所以名為垢；沒有顛倒就理解通達，所以是凈。三、取我是垢，不取我是凈。取我也是 English version: The Dharma (law) is also like this, revealing all dharmas. The Dharma is the same as the mind; sin is not within, not without, nor in between, hence it is said 'also thus'. Since all dharmas are like this, sin is an example of all dharmas, why should it alone be different? It does not go beyond 'suchness' (tathata), revealing the aspect of 'also thus'. Previously, it was said that the nature of the mind is not within, not without, nor in between; this is the meaning of 'suchness'. All dharmas are the same as the mind, not within, not without, nor in between; this is also 'suchness'. There is no dharma outside of 'suchness', hence it is said 'does not go beyond'. Below, the third repetition uses the mind to refute the aspect of sin, accomplishing the preceding second section. Among them, in order to clarify that the minds of all sentient beings are without defilement, it relies on Upali's (one of the Buddha's ten great disciples, foremost in discipline) enlightenment to reveal it. If Upali attains liberation through the aspect of the mind, would there still be defilement? Vimalakirti (a famous lay bodhisattva) asks in return. Using a person to point to the Dharma, hence it is said 'such'. That Upali possesses two liberations: one, liberation of the mind, cutting off the bonds of love; two, liberation of wisdom, severing ignorance. Now, only the liberation of the mind is mentioned, hence it is said 'attains liberation through the aspect of the mind'. Furthermore, within the mind, there is nature and aspect; the ultimate truth is the nature of the mind, the conventional truth is the false existence, this is the aspect of the mind. The nature of the mind is always tranquil, without liberation or bondage; the aspect of the mind in conventional truth has bondage and liberation, the face and aspect are different in nature, hence it is said 'aspect of the mind'. When the aspect of the mind attains liberation, contemplating emptiness and being free from defilement through the aspect of the mind is called attaining liberation. At the time of this liberation, is there still defilement that can be cut off? I answer 'no', Upali answers correctly. At the time of attaining liberation, defilement is fundamentally non-existent, hence it is said 'no'. What is the meaning of this? If one sees defilement that can be removed and cut off, one cannot attain liberation. Not seeing defilement that can be removed and left behind, understanding the fundamental absence of defilement, only then can one attain liberation, hence the answer 'no'. Vimalakirti says, the aspect of the minds of all sentient beings is also without defilement, comparing sages to ordinary people. Ordinary people have not understood the principle of no defilement, being the same as sages, hence it is said 'thus'. Below, the fourth repetition clarifies that defilement and purity both depend on the mind, accomplishing the above first section. Among them, there are three sentences: one, the mind of delusion is defilement, the mind without delusion is purity. The mind of the three inversions such as views is delusion. If based on the Bodhisattvabhumi Sutra, eight kinds of delusions are called delusions. Having delusion obscures the truth, therefore it is defilement; without delusion, the truth is revealed, therefore it is purity. Two, inversion is defilement, without inversion is purity. Eight inversions are called inversions. Having inversion obscures birth and death and nirvana, therefore it is called defilement; without inversion, one understands and penetrates, therefore it is purity. Three, grasping at self is defilement, not grasping is purity. Grasping at self is also
【English Translation】 The Dharma (law) is also like this, revealing all dharmas. The Dharma is the same as the mind; sin is not within, not without, nor in between, hence it is said 'also thus'. Since all dharmas are like this, sin is an example of all dharmas, why should it alone be different? It does not go beyond 'suchness' (tathata), revealing the aspect of 'also thus'. Previously, it was said that the nature of the mind is not within, not without, nor in between; this is the meaning of 'suchness'. All dharmas are the same as the mind, not within, not without, nor in between; this is also 'suchness'. There is no dharma outside of 'suchness', hence it is said 'does not go beyond'. Below, the third repetition uses the mind to refute the aspect of sin, accomplishing the preceding second section. Among them, in order to clarify that the minds of all sentient beings are without defilement, it relies on Upali's (one of the Buddha's ten great disciples, foremost in discipline) enlightenment to reveal it. If Upali attains liberation through the aspect of the mind, would there still be defilement? Vimalakirti (a famous lay bodhisattva) asks in return. Using a person to point to the Dharma, hence it is said 'such'. That Upali possesses two liberations: one, liberation of the mind, cutting off the bonds of love; two, liberation of wisdom, severing ignorance. Now, only the liberation of the mind is mentioned, hence it is said 'attains liberation through the aspect of the mind'. Furthermore, within the mind, there is nature and aspect; the ultimate truth is the nature of the mind, the conventional truth is the false existence, this is the aspect of the mind. The nature of the mind is always tranquil, without liberation or bondage; the aspect of the mind in conventional truth has bondage and liberation, the face and aspect are different in nature, hence it is said 'aspect of the mind'. When the aspect of the mind attains liberation, contemplating emptiness and being free from defilement through the aspect of the mind is called attaining liberation. At the time of this liberation, is there still defilement that can be cut off? I answer 'no', Upali answers correctly. At the time of attaining liberation, defilement is fundamentally non-existent, hence it is said 'no'. What is the meaning of this? If one sees defilement that can be removed and cut off, one cannot attain liberation. Not seeing defilement that can be removed and left behind, understanding the fundamental absence of defilement, only then can one attain liberation, hence the answer 'no'. Vimalakirti says, the aspect of the minds of all sentient beings is also without defilement, comparing sages to ordinary people. Ordinary people have not understood the principle of no defilement, being the same as sages, hence it is said 'thus'. Below, the fourth repetition clarifies that defilement and purity both depend on the mind, accomplishing the above first section. Among them, there are three sentences: one, the mind of delusion is defilement, the mind without delusion is purity. The mind of the three inversions such as views is delusion. If based on the Bodhisattvabhumi Sutra, eight kinds of delusions are called delusions. Having delusion obscures the truth, therefore it is defilement; without delusion, the truth is revealed, therefore it is purity. Two, inversion is defilement, without inversion is purity. Eight inversions are called inversions. Having inversion obscures birth and death and nirvana, therefore it is called defilement; without inversion, one understands and penetrates, therefore it is purity. Three, grasping at self is defilement, not grasping is purity. Grasping at self is also
是八倒所收。以此患本故復別舉。上來第二約心以破。自下第三約法以破。于中初明一切諸法生滅無性類罪無性。諸法皆下明法心起心外無相類罪無相。前中初法如幻等喻。如幻喻明自性無常。言如電者喻念無常。諸法下合。后中諸法皆妄見者法說明空。如夢等喻。喻別有四。一以妄想下合。上來別教。其知此下結嘆合學。其知此者知前所辨。是名奉律行順律法。其知此者知前所辨。是名善解心解律法。調伏名律觀空破罪。是真調伏故名善解。此第二竟。自下第三明二比丘聞法稱讚。二比丘言上智哉者嘆勝過劣。解出優波故曰上智。哉是助辭。是優波離所不及等明下劣上。是優波離所不及者明智不及。持律之上而不能說明說不及。優波離時持律最勝故名為上。而不能說罪性空寂除滅我罪名不能說。我答言下是第四段明己述嘆。舍自如來未有聲聞及菩薩能制其樂說之辨嘆其說勝。智慧明達為若此也嘆其智勝。時二比丘疑悔除下是第五段彰二比丘聞說獲益。益中有三。一除疑悔。二發大心。三興廣顯。顯一切眾生得維摩辨。前辭次釋。故我下結。
維摩義記卷第二(本)
維摩義記卷第二(末)
次告羅睺令往問疾。對前八人明行修法。此對羅睺明其發心出家之法。羅睺佛子此名覆障亦云不放。在母胎
中六年不出。故名覆障及不放矣。何故處胎六年不出。以宿緣故。緣如經說。本曾為王。沙門求見六日不看。故得此報。又于往昔曾塞鼠穴。故受此報。佛將出家。父王恐畏國祠斷絕留連不聽。菩薩於時手指妃腹而語之言。卻後六年爾當生男。即如其言。佛出家后六年方生。初生因緣備如經說。佛成道已還宮之時羅睺始年五六歲計。如來將至變千比丘悉如己形。羅睺直爾往至佛所。佛手摩頂將還精舍。敕舍利弗目連度之。出家之後喜多暴口形名他人。佛於一時以法誡約。於斯永斷打罵不瞋。佛嘆其人忍辱持戒。密行第一。今命問疾。先告后辭。辭中初總次釋后結。釋中所以徴前起后。下正辨之。文別有三。一舉昔日被呵由緣。二時維摩來謂我下明教呵辭。三於是維摩語諸已下明教呵益。初中憶昔出被呵時。毗耶離等彰被呵事。先問后答諸長者子何故為問。現睹羅云所舍至重。未見所得是以怪問。言毗耶離諸長者子標舉問人。來至我等明請方便。問我言等彰請問辭。唯羅睺羅敬告其人。汝佛之子所承至高。舍輪王位所舍極重。彼羅睺羅若不出家作鐵輪王王閻浮提。故今舉之出家為道彰其所作。俗中安身謂之為家。解素從緇名出家為道。其出家者有何等利問其所得。羅睺下答。我即如諸為說出家功德利者謂。依出家功德經
說經言。有人殺三千界所有眾生。或挑三千眾生之目。其罪無量。其出家者福多於彼。羅睺當應為說此利。自下第二明教呵辭。何故須然。為教羅睺及長者子離相正出故須教呵。時維摩詰來謂我言總以標舉下別顯之。別中先呵。夫出家下如法正教。呵中不應說出家利當言正呵。所以下釋。先徴后解。無利無德是為出家舉是顯非。有為法者可說有利有功德等明非異是。樂名為利善稱功德。羅睺以其舍俗為出家故對在俗家業等苦說樂為利。對彼俗中邪業之非說善為德。維摩以其離相為出。故說無利無功德者是為出家有利有德悉名在家。有為所攝故言有為可說有利有功德耳。上呵下教。教中先別。若能以下總以結嘆。別中有二。則約前所問以教。二出家者無彼此下泛舉一切出家法教。前中初言夫出家者總以標舉。為無為法彰其所求。無為涅槃是所求也。無為法中無利無德明其所出。下泛教中言出家者總以標舉下正教之。于中先約自行以教。降眾魔下約就外化利他以教。自中初言無彼無此離六十二見教其所出。無彼無此亦無中間教離相也。在俗為此出家為彼。出家方便舍此向彼說為中間。此皆無之。亦可生死名之為此。斷結涅槃以之為彼。聖道為中。此皆無之。離六十二見教去情也。六十二見后當具論。此教所出處涅槃等教其
【現代漢語翻譯】 現代漢語譯本 經中說，如果有人殺害三千大千世界（Sahasra-Mahasahasra-lokadhatu，一個由一千個小千世界組成的大世界）中的所有眾生，或者挖出三千大千世界所有眾生的眼睛，那他的罪業是無量的。但是，出家人的福德比那個人還要多。羅睺羅（Rahula，佛陀的兒子）應當為此宣說這種利益。 下面第二部分闡明教導和呵斥的言辭。為什麼需要這樣做呢？爲了教導羅睺羅和長者之子離開表相，正確地出家，所以需要教導和呵斥。當時，維摩詰（Vimalakirti，一位在家菩薩）前來對我說，先用總說來標舉，然後分別顯示。在分別顯示中，先進行呵斥。『夫出家』以下，是如法的正確教導。在呵斥中，不應該說出家的利益，而應當說正確的呵斥。『所以』以下，是解釋。先提問，后解答。『無利無德是為出家』，這是舉出（出家）來顯示（在家）的錯誤。有為法（Samskrta-dharma，由因緣和合而成的法）可以說有利有功德等等，這是說明（出家）與（在家）的不同。樂名為利，善稱為功德。羅睺羅因為（出家人）捨棄世俗而出家，所以針對在家人的家業等苦，說快樂為利益；針對世俗中的邪惡行為，說善良為功德。維摩詰因為（出家人）離開表相而出家，所以說沒有利益沒有功德，這才是出家。有利有德都屬於在家，因為它們都被有為法所包含，所以說有為法可以說有利有功德。 上面是呵斥，下面是教導。教導中先分別說明，『若能以下』，總的用總結來讚歎。分別說明中有兩種情況：一是根據前面所問的問題進行教導；二是『出家者無彼此下』，泛泛地舉出一切出家的方法進行教導。前一種情況中，首先說『夫出家者』，總的用標舉來概括，爲了無為法（Asamskrta-dharma，不依賴因緣而存在的法）來彰顯他們所追求的目標。無為涅槃（Nirvana，寂滅）是他們所追求的。在無為法中，沒有利益沒有功德，這說明了他們所捨棄的。下面泛泛地教導說『出家者』，總的用標舉來概括，下面是正確的教導。其中，先從自身的修行來教導，『降眾魔下』，從對外教化利益他人來教導。自身修行中，首先說『無彼無此離六十二見』，教導他們所捨棄的。沒有彼沒有此，也沒有中間，教導他們離開表相。在俗為此，出家為彼。出家方便，舍此向彼，說為中間。這些都沒有。也可以說生死名為此，斷結涅槃以此為彼，聖道為中。這些都沒有。離開六十二見，教導他們去除情執。六十二見後面會詳細討論。這裡教導他們所捨棄的，是涅槃等等，教導他們...
【English Translation】 English version The sutra says: If someone were to kill all living beings in the three-thousand-great-thousand world system (Sahasra-Mahasahasra-lokadhatu, a great world system consisting of a thousand million worlds), or pluck out the eyes of all living beings in the three-thousand-great-thousand world system, their sin would be immeasurable. However, the merit of one who has left home (become a monastic) is greater than that. Rahula (Rahula, Buddha's son) should explain this benefit. The second part below clarifies the words of teaching and admonishment. Why is this necessary? It is necessary to teach and admonish Rahula and the sons of elders to leave behind appearances and properly leave home. At that time, Vimalakirti (Vimalakirti, a lay bodhisattva) came and said to me, first use a general statement to highlight, and then show separately. In the separate display, first admonish. 'Those who have left home' below is the proper teaching according to the Dharma. In the admonishment, one should not speak of the benefits of leaving home, but should speak of proper admonishment. 'The reason' below is the explanation. First ask, then answer. 'No benefit, no virtue, is to leave home,' this is to raise (leaving home) to show the error of (being at home). Conditioned dharmas (Samskrta-dharma, dharmas that arise from causes and conditions) can be said to have benefits and merits, etc., this explains the difference between (leaving home) and (being at home). Pleasure is called benefit, and goodness is called merit. Rahula, because (monastics) renounce the secular to leave home, therefore, in response to the suffering of householders' family affairs, etc., speaks of pleasure as benefit; in response to the evil deeds in the secular world, speaks of goodness as merit. Vimalakirti, because (monastics) leave appearances to leave home, therefore, says that there is no benefit and no merit, this is to leave home. Having benefit and having virtue all belong to being at home, because they are all included in conditioned dharmas, therefore it is said that conditioned dharmas can be said to have benefits and merits. Above is admonishment, below is teaching. In the teaching, first explain separately, 'If one can below,' generally use a conclusion to praise. There are two situations in the separate explanation: one is to teach according to the questions asked earlier; the other is 'Those who have left home, without this or that below,' generally cite all the methods of leaving home to teach. In the former situation, first say 'Those who have left home,' generally use a summary to generalize, in order to manifest what they seek through unconditioned dharmas (Asamskrta-dharma, dharmas that do not depend on causes and conditions). Unconditioned Nirvana (Nirvana, extinction) is what they seek. In unconditioned dharmas, there is no benefit and no merit, this explains what they renounce. Below, generally teach, saying 'Those who have left home,' generally use a summary to generalize, below is the correct teaching. Among them, first teach from one's own practice, 'Subduing the demons below,' teach from externally teaching and benefiting others. In one's own practice, first say 'Without this, without that, leaving the sixty-two views,' teach them what to renounce. Without this, without that, and without the middle, teach them to leave appearances. Being at home is this, leaving home is that. The expedient of leaving home, renouncing this and going to that, is said to be the middle. These are all without. It can also be said that birth and death are called this, cutting off afflictions and Nirvana are taken as that, the holy path is the middle. These are all without. Leaving the sixty-two views, teach them to remove emotional attachments. The sixty-two views will be discussed in detail later. Here, teach them what to renounce, which is Nirvana, etc., teach them...
所入。處於涅槃總明所入。謂處法性無為涅槃。猶前為無為法耳。智者所受聖所行處別明所入。向前涅槃是其地前。智者所受復是地上。聖所行處故應處之。地前菩薩依教生解。故名智者。依教信順稱之為受。地上會正目之為聖。聖心遊法說以為行。法性涅槃為行所依。故稱行處。上教自行下教利他。于中初先教令降魔。摧諸已下教伏外道。前中降魔降魔人也。度五道等壞魔法也。法中有三。一明所出教度五道。地獄畜生餓鬼人天是其五道除因離果。稱之為度。二明所修教凈五眼五力等。五眼是解義如別章。此應具論。根力是行信進念定智慧是五。始脩名根終成曰力。三明所離教遠魔業。不惱于彼不壞他善。離眾雜惡自不起過。伏外道中摧諸外道伏邪人也。超越假等破邪法也。于中亦三。一明所出。二內壞下還明所修。三離眾下還彰所離。前中明出煩惱業苦。超越假名明出苦也。生死之報虛假名有稱曰假名。證實除舍故言超越。假名之義廣如別章。今略辨之。經說有四。一生死假名涅槃非假。即如此說。生死浮虛假名而有。故曰假名。涅槃真實所以非假。二涅槃假名生死非假。如涅槃說。涅槃無名假為立名。故曰假名。生死之法實是名有所以非假。三生死涅槃二俱假名。如地持說。生死涅槃體是因緣假有之法。故說為
【現代漢語翻譯】 現代漢語譯本 所入。處於涅槃總明所入。這是指處於法性無為的涅槃境界。如同前面所說的無為法一樣。 智者所受聖所行處別明所入。前面的涅槃是其基礎，智者所受是其更進一步的境界，聖人所行之處應當處於此地。地前菩薩依據教義生起理解，所以稱為智者。依據教義信受順從，稱之為受。地上菩薩會歸正道，稱之為聖。聖人的心遊於法，稱之為行。法性涅槃是行所依止的地方，所以稱為行處。上面是教導自己修行，下面是教導利益他人。其中首先是教令降伏魔障。 摧諸以下教伏外道。前面降魔是降伏魔人，度五道等是破壞魔法。法中有三種：一是說明所出，教化度脫五道眾生。地獄、畜生、餓鬼、人、天是五道，去除其因，脫離其果，稱之為度。二是說明所修，教導修習清凈五眼、五力等。五眼的解釋如其他章節，這裡應該詳細論述。根力是指信、進、念、定、慧五種。開始修習稱為根，最終成就稱為力。三是說明所離，遠離魔的行業，不惱害他人，不破壞他人善行，遠離各種雜惡，自己不造作過失。 伏外道中摧諸外道是降伏邪惡之人，超越假等是破除邪惡之法。其中也有三種：一是說明所出，二是內壞，下面還說明所修，三是離眾，下面還彰顯所離。前面說明脫離煩惱、業、苦。超越假名是說明脫離苦難。生死的報應虛假不實，名為假名。證實並捨棄它，所以說超越。假名的意義廣泛，如其他章節所述。現在簡略地辨析它。經中說有四種：一是生死是假名，涅槃不是假名。就像這樣說，生死虛浮不實，假名為有，所以說假名。涅槃真實不虛，所以不是假名。二是涅槃是假名，生死不是假名。如涅槃經所說，涅槃沒有名稱，假立名稱，所以說假名。生死之法真實存在，所以不是假名。三是生死涅槃都是假名。如《地持經》所說，生死涅槃的本體是因緣和合的假有之法，所以說為假名。
【English Translation】 English version What is entered. Abiding in the all-illuminating entry of Nirvana. This refers to abiding in the Nirvana of Dharma-nature, which is unconditioned. It is like the aforementioned unconditioned Dharma. The entry specifically illuminated by the place of practice for the wise and the noble. The preceding Nirvana is its foundation, and what is received by the wise is a further advanced state, and the place where the noble ones practice should be situated here. Bodhisattvas before the stage of enlightenment generate understanding based on the teachings, hence they are called the wise. Accepting and complying with the teachings is called 'receiving'. Those on the stage of enlightenment converge on the right path and are called noble. The noble mind wanders in the Dharma, which is called practice. Dharma-nature Nirvana is the place where practice relies, hence it is called the place of practice. The above is teaching oneself to practice, and the following is teaching to benefit others. Among them, the first is to teach to subdue demonic obstacles. To subdue the heretics from 'Crush all' onwards. The preceding subduing of demons is to subdue demonic beings, and crossing the five paths is to destroy magic. There are three aspects to the Dharma: first, to explain what is to be emerged from, teaching and delivering beings from the five paths. Hell, animals, hungry ghosts, humans, and gods are the five paths. Removing their causes and separating from their consequences is called deliverance. Second, to explain what is to be cultivated, teaching the cultivation of pure five eyes, five powers, etc. The explanation of the five eyes is as in other chapters, and it should be discussed in detail here. The roots of power are the five: faith, diligence, mindfulness, concentration, and wisdom. Beginning to cultivate is called a root, and ultimately achieving is called power. Third, to explain what is to be abandoned, staying away from the actions of demons, not harming others, not destroying the good deeds of others, staying away from various evils, and not creating faults oneself. Subduing heretics, among which crushing heretics is subduing evil people, and transcending the false is breaking evil Dharma. There are also three aspects to this: first, to explain what is to be emerged from; second, to internally destroy, and below it also explains what is to be cultivated; third, to separate from the multitude, and below it also highlights what is to be abandoned. The preceding explains escaping from afflictions, karma, and suffering. Transcending false names is explaining escaping from suffering. The retribution of birth and death is false and unreal, called a false name. Verifying and abandoning it is called transcendence. The meaning of false names is extensive, as described in other chapters. Now, briefly analyze it. The sutras say there are four types: first, birth and death are false names, and Nirvana is not a false name. Just as it says, birth and death are floating and unreal, existing as false names, so it is called a false name. Nirvana is true and not false, so it is not a false name. Second, Nirvana is a false name, and birth and death are not false names. As the Nirvana Sutra says, Nirvana has no name, and a name is falsely established, so it is called a false name. The Dharma of birth and death truly exists, so it is not a false name. Third, both birth and death and Nirvana are false names. As the Laṅkāvatāra Sūtra says, the essence of birth and death and Nirvana is the Dharma of false existence due to the combination of causes and conditions, so it is said to be a false name.
假。標假之稱說為假名又假名字。生死涅槃法相建立名曰假名。四生死涅槃二俱非假。廢名求法體法如如理真實所以非假。真法離名故非假名。以故地持中說一切法離於言說離假名名矣。今就初門故說生死以為假名。得大涅槃求離稱越。次出煩惱。于中四句初出淤泥教斷愛也。愛能染污事等如泥。除斷名出。二無繫著明無愛故不著五塵。三無我所教除見也。不著我人及與我所若名無我所。四無所受明無見故不愛邪法。下教出業。諸外道等邪法教人名為優亂。除斷稱無。一義如是。復有異釋。此所出中分之為四。初超假名出生死果。二出淤泥下除煩惱因。因有見愛。初出淤泥明除愛也。無繫著等明斷見也。言無繫著明斷我見。無我所者離我所見。此前一對。三無所受出生死果。五道悉離故無所受四無優亂明斷業因。此復一對。前明所出次明所修。內喜護彼修利他行。於他所為心無嫉忌名內壞喜。身口將順名護彼意。隨禪定者修自利行。少欲知足守護根等能生禪定。故說為隨。下明所離。諸惡悉斷名離眾過。上來別教。若能如是是真出家結嘆顯勝令人學矣。上來第二明教呵辭。自下第三明教利益。句別有四。一維摩詰勸長者長子宜共出家。先勸后釋。二長者子父母為辭。三維摩詰教令心出。發菩提心即名出家即名具足息相
【現代漢語翻譯】 現代漢語譯本 假。標假之稱說為假名又假名字（只是名稱）。生死涅槃法相建立名曰假名（臨時的名稱）。四生死涅槃二俱非假（不是虛假的）。廢名求法體法如如理真實所以非假（因為探究名稱背後的法理，會發現其真實不虛假）。真法離名故非假名（真正的法超越了名稱，所以不是虛假的名稱）。以故地持中說一切法離於言說離假名名矣（因此，《地持經》中說一切法都超越了言語，超越了虛假的名稱）。今就初門故說生死以為假名（現在就最初的方面來說，生死可以被看作是假名）。得大涅槃求離稱越（獲得大涅槃需要超越這些名稱）。 次出煩惱。于中四句初出淤泥教斷愛也（接下來是去除煩惱。其中有四句話，第一句『出淤泥』教導斷除愛慾）。愛能染污事等如泥（愛慾能夠染污事物，就像泥土一樣）。除斷名出（去除和斷除愛慾，就叫做『出』）。二無繫著明無愛故不著五塵（第二句『無繫著』說明因為沒有愛慾，所以不會執著於五塵）。三無我所教除見也（第三句『無我所』教導去除錯誤的見解）。不著我人及與我所若名無我所（不執著于自我、他人以及屬於我的事物，就叫做『無我所』）。四無所受明無見故不愛邪法（第四句『無所受』說明因為沒有錯誤的見解，所以不會喜愛邪法）。下教出業。諸外道等邪法教人名為優亂（下面教導去除惡業。各種外道的邪法教導人們，叫做『優亂』）。除斷稱無（去除和斷除惡業，就叫做『無』）。 一義如是。復有異釋。此所出中分之為四（一種解釋是這樣。還有另一種解釋。這裡所說的『出』可以分為四個方面）。初超假名出生死果（首先，超越假名，從而脫離生死的果報）。二出淤泥下除煩惱因（第二，『出淤泥』等，去除煩惱的根源）。因有見愛（根源包括錯誤的見解和愛慾）。初出淤泥明除愛也（首先，『出淤泥』說明去除愛慾）。無繫著等明斷見也（『無繫著』等說明斷除錯誤的見解）。言無繫著明斷我見（『無繫著』說明斷除我見）。無我所者離我所見（『無我所』是遠離我所見）。此前一對（這是第一對）。三無所受出生死果（第三，『無所受』脫離生死的果報）。五道悉離故無所受（因為脫離了五道輪迴，所以『無所受』）。四無優亂明斷業因（第四，『無優亂』說明斷除惡業的根源）。此復一對（這是第二對）。 前明所出次明所修（前面說明了所要去除的，接下來說明所要修習的）。內喜護彼修利他行（內心喜悅和守護他人，修習利他行為）。於他所為心無嫉忌名內壞喜（對於他人所做的事情，內心沒有嫉妒，叫做『內壞喜』）。身口將順名護彼意（身口行為順應他人，叫做『護彼意』）。隨禪定者修自利行（隨順禪定的人，修習自利的行為）。少欲知足守護根等能生禪定（減少慾望，知足常樂，守護六根等，能夠產生禪定）。故說為隨（所以說『隨』）。下明所離。諸惡悉斷名離眾過（下面說明所要遠離的。各種惡行都斷除，叫做『離眾過』）。上來別教（以上是特別的教導）。若能如是是真出家結嘆顯勝令人學矣（如果能夠這樣做，才是真正的出家，總結讚歎這種殊勝，令人學習）。上來第二明教呵辭（以上第二部分說明教導和呵斥）。自下第三明教利益（下面第三部分說明教導的利益）。 句別有四。一維摩詰勸長者長子宜共出家（句子分別有四個方面。第一，維摩詰勸長者和他的長子一起出家）。先勸后釋（先勸說，后解釋）。二長者子父母為辭（第二，長者的兒子以父母為理由推辭）。三維摩詰教令心出（第三，維摩詰教導他們從內心出家）。發菩提心即名出家即名具足息相（發起菩提心就叫做『出家』，就叫做『具足息相』）。
【English Translation】 English version 『False.』 The designation of 『false』 is referred to as 『provisional name』 or 『assumed name』 (merely a designation). The establishment of the characteristics of Samsara (birth and death) and Nirvana is called 『provisional name』 (a temporary designation). The four aspects of Samsara and Nirvana are not false (not unreal). Abandoning names to seek the essence of the Dharma, the Dharma is true and real as it is, therefore it is not false (because exploring the Dharma behind the names reveals its truthfulness). True Dharma transcends names, therefore it is not a provisional name (the true Dharma transcends names, so it is not a false name). Therefore, the Dhyana-bhumi Sutra states that all Dharmas are apart from speech and provisional names. Now, focusing on the initial aspect, Samsara is spoken of as a provisional name (now, from the initial aspect, birth and death can be seen as provisional names). Attaining great Nirvana requires transcending these designations. Next is the elimination of afflictions. Among these, the first of the four phrases, 『emerging from the mud,』 teaches the cutting off of craving (next is the removal of afflictions. Among them are four sentences, the first sentence 『emerging from the mud』 teaches to cut off desire). Craving can defile things like mud (desire can defile things like mud). Eliminating and cutting off is called 『emerging』 (removing and cutting off desire is called 『emerging』). The second, 『without attachment,』 clarifies that without craving, one is not attached to the five desires (the second sentence 『without attachment』 explains that because there is no desire, one will not be attached to the five senses). The third, 『without what is mine,』 teaches the elimination of views (the third sentence 『without what is mine』 teaches to remove wrong views). Not being attached to self, others, and what belongs to me is called 『without what is mine』 (not being attached to self, others, and what belongs to me is called 『without what is mine』). The fourth, 『without acceptance,』 clarifies that without views, one does not love evil Dharmas (the fourth sentence 『without acceptance』 explains that because there are no wrong views, one will not love evil Dharmas). The following teaches the elimination of karma. The evil teachings of various heretics are called 『disturbance』 (the following teaches the removal of bad karma. The evil teachings of various heretics are called 『disturbance』). Eliminating and cutting off is called 『without』 (removing and cutting off bad karma is called 『without』) One meaning is thus. There is also a different explanation. The 『emerging』 here can be divided into four aspects (one explanation is like this. There is also another explanation. The 『emerging』 mentioned here can be divided into four aspects). First, transcending provisional names to escape the consequences of Samsara (first, transcending provisional names to escape the consequences of birth and death). Second, 『emerging from the mud』 and so on, eliminating the causes of afflictions (second, 『emerging from the mud』 etc., removing the root of afflictions). The causes include views and craving (the causes include wrong views and desire). First, 『emerging from the mud』 clarifies the elimination of craving (first, 『emerging from the mud』 explains the removal of desire). 『Without attachment』 and so on, clarify the cutting off of views ( 『without attachment』 etc. explain the cutting off of wrong views). 『Without attachment』 clarifies the cutting off of self-view ( 『without attachment』 explains the cutting off of self-view). 『Without what is mine』 is being apart from the view of what is mine ( 『without what is mine』 is being apart from the view of what is mine). This is the first pair (this is the first pair). Third, 『without acceptance』 escaping the consequences of Samsara (third, 『without acceptance』 escaping the consequences of birth and death). Because the five paths are all abandoned, there is 『without acceptance』 (because the five paths of reincarnation are abandoned, there is 『without acceptance』). Fourth, 『without disturbance』 clarifies the cutting off of the causes of karma (fourth, 『without disturbance』 explains the cutting off of the causes of bad karma). This is another pair (this is the second pair). The preceding clarifies what is to be eliminated, and the following clarifies what is to be cultivated (the preceding clarifies what is to be removed, and the following clarifies what is to be cultivated). Inwardly rejoicing and protecting others, cultivating altruistic practices (inwardly rejoicing and protecting others, cultivating altruistic practices). Having no jealousy in one's heart for what others do is called 『inwardly destroying joy』 (having no jealousy in one's heart for what others do is called 『inwardly destroying joy』). Body and speech conforming is called 『protecting their intention』 (body and speech conforming is called 『protecting their intention』). Those who follow dhyana (meditative absorption) cultivate self-benefiting practices (those who follow dhyana cultivate self-benefiting practices). Having few desires, being content, guarding the senses, and so on, can generate dhyana (having few desires, being content, guarding the senses, and so on, can generate dhyana). Therefore, it is said to be 『following』 (therefore, it is said to be 『following』). The following clarifies what is to be abandoned. Completely cutting off all evils is called 『being apart from all faults』 (the following clarifies what is to be abandoned. Completely cutting off all evils is called 『being apart from all faults』). The above is a special teaching (the above is a special teaching). If one can do this, it is true renunciation, concluding with praise, showing its excellence, and encouraging people to learn (if one can do this, it is true renunciation, concluding with praise, showing its excellence, and encouraging people to learn). The above is the second part, clarifying teaching and rebuke (the above is the second part, clarifying teaching and rebuke). From below is the third part, clarifying the benefits of teaching (from below is the third part, clarifying the benefits of teaching). The sentences are divided into four aspects. First, Vimalakirti encourages the elder and his eldest son to renounce together (the sentences are divided into four aspects. First, Vimalakirti encourages the elder and his eldest son to renounce together). First encouraging, then explaining (first encouraging, then explaining). Second, the elder's son uses his parents as an excuse to decline (second, the elder's son uses his parents as an excuse to decline). Third, Vimalakirti teaches them to renounce from the heart (third, Vimalakirti teaches them to renounce from the heart). Generating bodhicitta (the mind of enlightenment) is called 『renunciation,』 and is called 『complete cessation of characteristics』 (generating bodhicitta is called 『renunciation,』 and is called 『complete cessation of characteristics』).
求實名為發心。以發心故有惡斯舍離沙彌惡名即出家。亦斷一切大比丘過名即具足。菩提心義廣如別章。此應具論。四長者子如教發心。前辭次釋。故我下結。次告阿難。令往問疾。對前九人明其因行。下對阿難彰佛果德。阿難陀者是佛堂弟此名歡喜。喜義有三。廣如前釋。佛弟子中多聞第一。故今告之。先告后辭。辭中初總所以下釋。是故下結。釋中所以徴前起後下對辨之。文別有五。一舉昔日被呵由緣。二止止下明教呵辭。三時我世尊實懷慚下自彰己闕。四即聞下明空發聲諧和二家。五世尊維摩智慧辨下結嘆維摩。明己不及。初中憶昔出被呵時。世尊已下舉被呵事。事有三句。一明佛有疾己為乞乳。二維摩問。三阿難答。文皆可知。自下第二維摩教呵。何故須然。為使阿難及諸世人知佛常樂無為無惱息去邪謗愛樂趣求故須教呵。于中有四。一呵令止止。二默往下驅之令去。三行矣下摧令速去。四可密下教令密去。就初段中先呵后教。止止阿難莫作是語是呵辭也。如來下教。如來身者金剛之體明佛體堅。體堅難壞事同金剛。諸惡己斷眾善普會彰佛德備。諸惡己斷斷德圓也。眾善普會行德具也。此明所有。當有何疾當有何惱彰其所無。當有何疾內無疾苦。當有何惱外無衰損損。此初段竟。自下第二驅之令去。于中有三
【現代漢語翻譯】 現代漢語譯本 求實名為發心（Bodhicitta，菩提心）。因為發了菩提心，即使是犯了惡戒的沙彌（Śrāmaṇera，出家男子），也會因此惡名而真正成為出家人。同樣，也能斷除一切大比丘（Bhikṣu，受過具足戒的比丘）的過失，獲得具足戒的資格。菩提心的意義非常廣泛，如同其他章節所詳細闡述的那樣，這裡應該完整地討論。四位長者子（Kulaputra，出身高貴的男子）按照教導發了菩提心。前面的話是引言，接下來是解釋。所以，我下面總結。然後告訴阿難（Ānanda，佛陀的堂弟，以多聞著稱），讓他去問候病情。這是對前面九個人說明他們發心的因緣。下面是對阿難彰顯佛陀的果德。阿難陀是佛的堂弟，他的名字是歡喜。歡喜的含義有三種，如同前面解釋的那樣。在佛的弟子中，阿難是多聞第一，所以現在告訴他。先是告訴，然後是推辭。推辭中，先總說，然後用『所以』來解釋。『是故』下面是結論。解釋中，用『所以』來承前啓後，下面是對辨。文句可以分為五個部分：一是舉出昔日被呵斥的緣由。二是『止止』下面說明教誡呵斥的言辭。三是『時我世尊實懷慚』下面自己彰顯自己的不足。四是『即聞』下面說明空中發聲，和諧了兩家。五是『世尊維摩智慧辨』下面總結讚歎維摩（Vimalakīrti，一位著名的在家菩薩），說明自己不如他。最初的部分是回憶過去被呵斥的時候。『世尊已下』是舉出被呵斥的事情。事情有三句：一是說明佛陀有病，自己去乞求牛奶。二是維摩詰的提問。三是阿難的回答。文句的意思都很清楚。從『自下』開始是第二部分，維摩詰教誡呵斥。為什麼需要這樣呢？爲了讓阿難以及世人知道佛陀常樂無為無惱，息滅邪見誹謗，喜愛樂趣的追求，所以需要教誡呵斥。其中有四個方面：一是呵斥，『令止止』。二是『默往』下面驅趕他離開。三是『行矣』下面催促他快點離開。四是『可密』下面教導他秘密地離開。就第一段中，先呵斥后教導。『止止阿難莫作是語』是呵斥的言辭。『如來』下面是教導。『如來身者金剛之體』說明佛陀的身體堅固。身體堅固難以破壞，如同金剛一樣。諸惡已經斷除，眾善普遍彙集，彰顯佛陀的德行完備。諸惡已斷，是斷德圓滿。眾善普會，是行德具足。這是說明佛陀所有。『當有何疾當有何惱』彰顯佛陀所沒有的。『當有何疾』是說佛陀內在沒有疾病痛苦。『當有何惱』是說佛陀外在沒有衰老損傷。這是第一段結束。從『自下』開始是第二部分，驅趕他離開。其中有三個方面。
【English Translation】 English version To seek the truth is called Bodhicitta (the mind of enlightenment). Because of generating Bodhicitta, even a Śrāmaṇera (novice monk) who has broken precepts will, due to this very transgression, truly become a renunciate. Likewise, it can cut off all faults of a Bhikṣu (fully ordained monk), thus qualifying him for full ordination. The meaning of Bodhicitta is vast, as detailed in other chapters, and should be fully discussed here. The four Kulaputras (sons of noble families) generated Bodhicitta as instructed. The preceding words are an introduction, followed by an explanation. Therefore, I will conclude below. Then, he tells Ānanda (Buddha's cousin, known for his great memory) to inquire about the illness. This explains the causes and conditions of the nine people's generation of Bodhicitta. Below, the Buddha's fruition virtues are manifested to Ānanda. Ānanda is the Buddha's cousin, and his name means 'Joy'. The meaning of 'Joy' has three aspects, as explained earlier. Among the Buddha's disciples, Ānanda is foremost in hearing, so he is now being told. First, he is told, then he declines. In the decline, first a general statement, then an explanation using 'therefore'. 'Therefore' below is the conclusion. In the explanation, 'therefore' connects the preceding and introduces the following, which is a contrasting analysis. The text can be divided into five parts: First, citing the reason for being scolded in the past. Second, 'Stop, stop' below explains the words of instruction and scolding. Third, 'When I, the World-Honored One, truly felt ashamed' below, he manifests his own shortcomings. Fourth, 'Immediately hearing' below explains the voice from the sky, harmonizing the two families. Fifth, 'The World-Honored One, Vimalakīrti's wisdom and eloquence' below concludes with praise for Vimalakīrti (a famous lay bodhisattva), stating his own inferiority. The initial part is recalling the time when he was scolded in the past. 'The World-Honored One, etc.' cites the event of being scolded. The event has three sentences: First, stating that the Buddha was ill and he went to beg for milk. Second, Vimalakīrti's question. Third, Ānanda's answer. The meaning of the sentences is clear. From 'From below' begins the second part, Vimalakīrti's instruction and scolding. Why is this necessary? In order to let Ānanda and the people of the world know that the Buddha is always joyful, inactive, and without affliction, extinguishing wrong views and slander, and delighting in the pursuit of pleasure, therefore instruction and scolding are necessary. There are four aspects: First, scolding, 'Stop, stop'. Second, 'Silently go' below, driving him away. Third, 'Go quickly' below, urging him to leave quickly. Fourth, 'May secretly' below, instructing him to leave secretly. In the first section, first scolding, then instructing. 'Stop, stop, Ānanda, do not speak such words' is the language of scolding. 'The Tathāgata' below is the instruction. 'The Tathāgata's body is like diamond' explains that the Buddha's body is firm. The body is firm and difficult to destroy, like diamond. All evils have been cut off, and all good has been universally gathered, manifesting the Buddha's complete virtues. All evils have been cut off, which is the perfection of cutting off. All good has been universally gathered, which is the completeness of practice. This explains what the Buddha has. 'What illness could there be? What affliction could there be?' manifests what the Buddha does not have. 'What illness could there be?' means that the Buddha has no internal illness or suffering. 'What affliction could there be?' means that the Buddha has no external aging or damage. This is the end of the first section. From 'From below' begins the second part, driving him away. There are three aspects.
。一遣默往。第二呵誡不聽謗佛。三正教亦。默往阿難是初遣也。口止疾言是以須默。身遠乞所為是須往。勿謗已下第二呵也。勿謗如來遮其所言。佛實無病言疾枉佛。故名為謗。謗佛自損。為是須遮。莫使異等止其所傳。傳謗損他。故復須止。人有邪正邪聞譭謗。是以誡之。莫使異人聞此粗言說疾謗故名之為粗。正聞嚙𠸍亦須誡約。故言勿令大威德天他方菩薩得聞斯語。轉輪聖下是第三段以理教示。轉輪聖王以少福故尚得無疾舉劣況勝。豈況如來無量福等辨勝過劣。此第二竟。自下第三催令速去。于中有二。一催身速去。二遮其口言。行矣阿難是初段也。速舍此去名曰行矣。勿使我下是其後段遮其口言。勿使我等受斯恥也舉過總遮。佛為也師舉世共尊。說病他誡彼此同羞。故言勿使我等受恥。外道梵下辨過別遮。外道梵志舉誡謗人。佛法之外別立道理名為外道。結意求凈說為梵志。若聞此語明謗所由。聞此阿難說病之語。當作是念何名為師明輕謗心。自疾不救而能救疾明輕謗言。此第三竟。自下第四敕令密去。于中有三。一誡其身可密速去。不密他見不速他知。以是義故須速。二遮其言勿使人聞。三曉其心以理正教。教中初先明其所是。非思欲下彰其所非。如此身下結是異非。就所是中諸如來身即法身者泛舉類顯。
【現代漢語翻譯】 現代漢語譯本 一、遣默往（派人默默地去）。第二、呵誡（告誡）不聽謗佛（不要誹謗佛）。第三、正教（正確的教導）也是如此。默默地去，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）是最初派去的。用口制止急切的言語，所以需要沉默。身體遠離乞討的地方，所以需要前往。『勿謗已下』是第二段的呵誡。『勿謗如來』，阻止他說出誹謗的話。佛陀實際上沒有疾病，說佛陀有病是冤枉佛陀，所以稱為誹謗。誹謗佛陀會損害自己，因此需要阻止。『莫使異等』，阻止他傳播誹謗。傳播誹謗會損害他人，所以再次需要阻止。人有邪正，邪惡的人聽到會譭謗，因此要告誡他。『莫使異人聞此粗言』，不要讓其他人聽到這些粗俗的言語，說佛陀有病就是誹謗，所以稱為粗俗。即使是正直的人聽到，也需要告誡約束，所以說『勿令大威德天（擁有大威德力的天神），他方菩薩（其他世界的菩薩）得聞斯語』。『轉輪聖下』是第三段，用道理教導。轉輪聖王（Chakravarti，擁有統治世界的理想君主）因為少許的福報尚且能夠沒有疾病，用低劣的情況來比喻殊勝的情況。何況如來（Tathagata，佛陀的稱號之一，意為『如實而來者』）擁有無量的福報等等，辨別殊勝超過低劣。這是第二段結束。 從下面開始是第三段，催促阿難迅速離去。其中有兩點：一是催促身體迅速離去，二是阻止他說出誹謗的話。『行矣阿難』是第一段，意思是迅速離開這裡。『勿使我下』是後面的段落，阻止他說出誹謗的話。『勿使我等受斯恥也』，總的來說是阻止他說出過失。佛陀是老師，受到世人的共同尊敬，說佛陀有病，他會告誡，彼此都會感到羞愧，所以說『勿使我等受恥』。『外道梵下』，辨別過失，分別阻止。外道（Tirthika，佛教以外的其他宗教或哲學派別）梵志（Brahmana，古印度婆羅門教的修行者），舉例告誡誹謗的人。在佛法之外，另外建立道理，稱為外道。爲了求得清凈，自稱為梵志。如果聽到這些話，就明白了誹謗的原因。聽到阿難說佛陀有病的話，會這樣想：『什麼叫做老師？』，這明顯是輕視誹謗的心。『自己的疾病都無法救治，卻能救治別人的疾病？』，這明顯是輕視誹謗的言語。這是第三段結束。 從下面開始是第四段，命令阿難秘密地離去。其中有三點：一是告誡他的身體可以秘密迅速地離去。不秘密，別人會看見；不迅速，別人會知道。因為這個原因，所以需要迅速。二是阻止他說出誹謗的話，不要讓人聽到。三是用道理來正確地教導他的心。教導中首先說明什麼是正確的。『非思欲下』，彰顯什麼是不正確的。『如此身下』，總結什麼是正確的，什麼是不正確的。就什麼是正確的來說，『諸如來身即法身者』，泛泛地舉例來顯示。
【English Translation】 English version First, send him away silently. Second, admonish him not to listen to slandering the Buddha. Third, the correct teaching is also like this. Sending him away silently, Ananda (one of the ten great disciples of the Buddha, known for his exceptional memory) was the first to be sent. Restraining hasty words with the mouth, therefore, silence is needed. Staying away from places where begging is done, therefore, it is necessary to go. 'Do not slander below' is the admonishment of the second paragraph. 'Do not slander the Tathagata (one of the titles of the Buddha, meaning 'one who comes as is')', prevent him from saying slanderous words. The Buddha is actually not sick, saying that the Buddha is sick is wronging the Buddha, so it is called slander. Slandering the Buddha will harm oneself, so it is necessary to stop it. 'Do not let others', prevent him from spreading slander. Spreading slander will harm others, so again it is necessary to stop it. People have evil and righteousness, evil people will slander when they hear it, so they must be warned. 'Do not let other people hear these rude words', do not let other people hear these rude words, saying that the Buddha is sick is slander, so it is called rude. Even if righteous people hear it, they need to be warned and restrained, so it is said 'Do not let the great powerful Deva (a deity with great power), Bodhisattvas (enlightened beings) from other worlds hear these words'. 'Chakravarti below' is the third paragraph, teaching with reason. A Chakravarti (ideal monarch with the power to rule the world) can be free from illness with a little merit, using inferior situations to compare superior situations. How much more so the Tathagata, who has immeasurable merit, etc., distinguishing the superior over the inferior. This is the end of the second paragraph. From below begins the third paragraph, urging Ananda to leave quickly. There are two points: one is to urge the body to leave quickly, and the other is to prevent him from saying slanderous words. 'Go now, Ananda' is the first paragraph, meaning to leave here quickly. 'Do not let me below' is the later paragraph, preventing him from saying slanderous words. 'Do not let us suffer this shame', in general, it is to prevent him from saying faults. The Buddha is the teacher, respected by the world, saying that the Buddha is sick, he will admonish, and both will feel ashamed, so it is said 'Do not let us suffer shame'. 'Tirthika Brahmana below', distinguish faults and prevent them separately. Tirthikas (religious or philosophical sects other than Buddhism), Brahmanas (practitioners of ancient Indian Brahmanism), give examples to admonish slanderers. Outside of the Buddha's teachings, establishing other doctrines is called Tirthika. In order to seek purity, they call themselves Brahmanas. If you hear these words, you will understand the reason for the slander. Hearing Ananda say that the Buddha is sick, they will think: 'What is called a teacher?', this is clearly a heart of despising slander. 'Unable to cure one's own illness, yet able to cure the illness of others?', this is clearly despising slanderous words. This is the end of the third paragraph. From below begins the fourth paragraph, ordering Ananda to leave secretly. There are three points: one is to warn his body that he can leave secretly and quickly. If not secret, others will see; if not quick, others will know. For this reason, it is necessary to be quick. Second, prevent him from saying slanderous words, do not let people hear. Third, use reason to correctly teach his heart. The teaching first explains what is correct. 'Not thinking below', highlights what is incorrect. 'Such a body below', summarizes what is correct and what is incorrect. In terms of what is correct, 'The bodies of all Tathagatas are Dharmakaya', generally giving examples to show.
明佛應身即是真實功德法身又是真實法性之身。如涅槃經金剛身品及此下文見阿閦品具廣宣說。就所非中非思欲身離分段因。佛為世尊過於三界離分段果。佛身無漏諸漏已盡離變易因無漏不盡。謂無明地佛悉盡之。佛身無為不隨諸數離變易果。不墮有為生滅之數。又二不墮眾生之數。所非如是。如此身者當有何疾結是異非。如此法身乃至無為不墮數身。諸患永無當有何疾。上來第二明教辭。自下第三阿難對佛自申己闕。時我世尊實懷慚等文之顛倒。若正應言世尊我時實懷慚恥得無謬聽時者道本被呵之時。我者阿難自彰己也。言世尊者以實告佛。實懷慚等自宣己心實懷慚恥。愧己所言愧前說病。須乳言也。得無近等疑己所聞。如維摩語佛實無病有病須乳得非自我近佛謬聽。自下第四空中發聲諧和二家。即聞空聲總以標舉。時誰所出。或可是佛或是維摩或余大力神天所發。下別顯之。如居士言印維摩語。明佛真身無病是實。但為佛下述阿難言。明佛應病須乳不虛。但為佛出五濁惡現行斯法度脫眾生對前阿難謬聽之言明聞非謬。此語顛倒。若正應言但佛出於五濁惡世現行斯法為度眾生。言五濁者如經中說。一曰命濁。命報短促。謂今世人極壽百歲如是等也。二眾生濁無其人行。三煩惱濁貪瞋癡等諸結增上。四者見濁邪見熾盛
【現代漢語翻譯】 現代漢語譯本： 佛陀的應化之身就是真實的功德法身，也是真實的法性之身。正如《涅槃經》的《金剛身品》以及下文《見阿閦（Achuxu，佛名）品》中詳細闡述的那樣。就所否定的方面來說，佛陀不是由思欲產生的身體，脫離了分段生死的因。佛陀作為世尊，超越了三界，脫離了分段生死的果。佛身是無漏的，各種煩惱都已經斷盡，脫離了變易生死的因，並非無漏沒有斷盡（指無明煩惱的根本）。佛陀已經完全斷盡了無明。佛身是無為的，不隨順各種數量，脫離了變易生死的果。不落入有為生滅的範疇。而且，佛陀也不屬於眾生的範疇。所否定的就是這些。像這樣的法身，怎麼會有疾病呢？這是對前面異議的否定。像這樣的法身乃至無為，不屬於數量之身，各種疾患永遠不會有，怎麼會有疾病呢？ 上面第二部分闡明了教義。從下面第三部分開始，阿難（Ananda，佛陀的十大弟子之一）向佛陀陳述自己的過失，即『當時我世尊，實在感到慚愧』等文句的顛倒。如果正確地說，應該是『世尊，我當時實在感到慚愧，恐怕是聽錯了』。『當時』指的是阿難最初被呵斥的時候。『我』指的是阿難自己。說『世尊』是爲了如實地告訴佛陀。『實在感到慚愧』是阿難自己表白內心，慚愧自己之前所說的話，即需要乳汁的比喻。『恐怕是聽錯了』是懷疑自己所聽到的。就像《維摩詰經》里說的，佛陀實際上沒有疾病，說有疾病需要乳汁，難道不是我阿難靠近佛陀聽錯了嗎？ 從下面第四部分開始，空中發出的聲音調和了兩家的說法。『即聞空聲』是總體的標舉。當時是誰發出的聲音呢？或許是佛陀，或許是維摩詰（Vimoksha，一位著名的在家菩薩），或許是其他有大力神通的天人所發出的。下面分別闡明。就像維摩詰居士所說，印證佛陀的真身沒有疾病是真實的。但是爲了佛陀而敘述阿難的話，說明佛陀應病需要乳汁不是虛假的。只是因為佛陀出現在五濁惡世，示現這種法門來度脫眾生，針對前面阿難『聽錯了』的說法，表明聽聞並沒有錯。這句話是顛倒的。如果正確地說，應該是『只是因為佛陀出現在五濁惡世，示現這種法門來度脫眾生』。 所說的『五濁』，如經中所說：一是命濁，壽命短促，指現在世人壽命極限是百歲等等。二是眾生濁，沒有修行的人。三是煩惱濁，貪嗔癡等各種煩惱結使增長。四是見濁，邪見熾盛。
【English Translation】 English version: The manifested body of the Buddha is the true Dharma body of merit and virtue, and also the true Dharma-nature body. As extensively explained in the 'Vajra Body Chapter' of the Nirvana Sutra and the 'Seeing Akshobhya (Achuxu, name of a Buddha) Chapter' below. Regarding what is negated, the Buddha's body is not born of desire, and is free from the cause of sectional transmigration. The Buddha, as the World Honored One, transcends the three realms and is free from the result of sectional transmigration. The Buddha's body is without outflows (leaks), all afflictions have been exhausted, and is free from the cause of continuous transmigration, not that outflows have not been exhausted (referring to the root of ignorance). The Buddha has completely exhausted ignorance. The Buddha's body is unconditioned, not following various numbers, and is free from the result of continuous transmigration. It does not fall into the category of conditioned phenomena of arising and ceasing. Moreover, the Buddha does not belong to the category of sentient beings. What is negated is this. How could such a Dharma body have illness? This is a negation of the previous objection. Such a Dharma body, even in its unconditioned state, does not belong to the numbered body, all diseases will never exist, how could it have illness? The second part above clarifies the teachings. Starting from the third part below, Ananda (Ananda, one of the Buddha's ten great disciples) confesses his fault to the Buddha, that is, the inverted sentences such as 'At that time, World Honored One, I truly felt ashamed.' If it should be said correctly, it should be 'World Honored One, at that time I truly felt ashamed, I was afraid that I had misheard.' 'At that time' refers to the time when Ananda was first rebuked. 'I' refers to Ananda himself. Saying 'World Honored One' is to truthfully tell the Buddha. 'Truly felt ashamed' is Ananda himself expressing his inner feelings, ashamed of what he said before, that is, the analogy of needing milk. 'Afraid that I had misheard' is doubting what he had heard. Just like what is said in the Vimalakirti Sutra, the Buddha actually has no illness, saying that having illness requires milk, wasn't it that I, Ananda, was close to the Buddha and misheard? Starting from the fourth part below, the voice from the sky harmonizes the two views. 'Immediately hearing the voice from the sky' is the overall indication. Who made the sound at that time? Perhaps it was the Buddha, perhaps it was Vimalakirti (Vimoksha, a famous lay Bodhisattva), or perhaps it was other powerful divine beings. The following clarifies them separately. Just like what the layman Vimalakirti said, confirming that the Buddha's true body has no illness is true. But for the sake of the Buddha, narrating Ananda's words, it shows that the Buddha's need for milk in response to illness is not false. It is only because the Buddha appears in the evil world of the five defilements, manifesting this Dharma to liberate sentient beings, in response to Ananda's previous statement of 'misheard,' it shows that the hearing was not mistaken. This sentence is inverted. If it should be said correctly, it should be 'It is only because the Buddha appears in the evil world of the five defilements, manifesting this Dharma to liberate sentient beings.' The so-called 'five defilements', as stated in the scriptures: First is the defilement of life, the lifespan is short, referring to the current lifespan limit of people in the world being a hundred years, etc. Second is the defilement of sentient beings, there are no people who practice. Third is the defilement of afflictions, greed, anger, ignorance and other afflictions increase. Fourth is the defilement of views, wrong views are rampant.
。五曰劫濁。所謂饑饉疫病刀兵。此五盛時名為惡世。佛於是時出現於世。現行斯法度眾生者現行有病乞求之法度眾生也。事如經說。當佛在時毗耶離城有婆羅門。邪見不信。家有乳牛。惡[角*之]逾人無敢近者。佛為度此婆羅門故示言有病須乳為治。阿難為佛持缽往乞造其門下。婆羅門見怒而問曰。汝何所須。阿難對曰。佛病須乳故故來乞求。彼聞作念。可令自取使牛逾殺。即語阿難。若須構取。阿難言善。即往牛所。牛自開腳任其構捋。牛語阿難愿留一乳以乞我兒余悉奉佛。犢子即言。盡奉如來我食水草。彼婆羅門在傍具見即自悔責。我不及牛不識福田生此噁心。遂于佛所深敬歸信。故言現行度脫眾生行矣。阿難取乳勿慚對前阿難實懷慚恥勸其莫慚。勸其行乞故言行矣。勸其受乳故曰取乳。為化行乞。是聖所宜故勸勿慚。此第四竟。世尊維摩智慧辨才為若此也是第五段結嘆維摩。前辭次釋是故下結。上來別告十人問疾。如是五百大弟子下總舉餘人。當時如來一一別告。備列難盡。故結集家總以通舉。
菩薩品者前品告命聲聞問疾。彼辭不堪。今告菩薩即就所告以題章目名菩薩品。來意略有三義。一前品告命聲聞問疾。彼辭不堪。須告菩薩故此品來。第二為顯維摩德高故此品來。是義云何。前品告命聲聞問
【現代漢語翻譯】 現代漢語譯本：五是劫濁（Kalpa Turbidity）。指的是饑荒、瘟疫和戰爭。這五種災難興盛的時候，就叫做惡世。佛陀就在這個時候出現於世間，通過示現患病而行乞的方法來度化眾生。這件事就像經書里說的那樣。當佛陀在世的時候，毗耶離城（Vaishali，古印度城市）有一個婆羅門（Brahmin，印度教祭司），他持有邪見，不相信佛法。他家有一頭母牛，牛角非常兇猛，沒有人敢靠近。佛陀爲了度化這個婆羅門，就示現生病，需要牛奶來治療。阿難（Ananda，佛陀的十大弟子之一）拿著缽去向他乞討。婆羅門看見後生氣地問：『你想要什麼？』阿難回答說：『佛陀生病了，需要牛奶，所以我來乞討。』他聽了之後心想：『可以讓他自己去取，讓牛把他殺死。』於是就對阿難說：『如果需要，就自己去擠吧。』阿難說好。就走到牛那裡。牛自己張開腿，任由他擠奶。牛對阿難說：『希望留一點奶給我的孩子，其餘的都供奉給佛陀。』小牛犢也說：『全部供奉給如來（Tathagata，佛陀的稱號），我吃水草就可以了。』那個婆羅門在旁邊全都看見了，立刻後悔自責，心想：『我不如牛，不認識福田（merit field），生出這樣的噁心。』於是就在佛陀那裡深深地敬佩和歸信。所以說佛陀示現行乞來度脫眾生。阿難取奶不要感到慚愧，實際上阿難確實感到慚愧，佛陀勸他不要慚愧，勸他行乞，所以說行乞是應該的。勸他接受牛奶，所以說取奶是應該的。爲了教化眾生而行乞，是聖人應該做的，所以勸他不要慚愧。這是第四段的結束。世尊維摩（Vimalakirti）的智慧和辯才就是這樣啊，這是第五段，總結讚歎維摩。前面的辭句是依次解釋，所以下面是總結。上面分別告訴十位聲聞（Sravaka，聽聞佛法者）去問候疾病。像這樣五百位大弟子等等，是總括其餘的人。當時如來一一分別告知，詳細列舉難以窮盡，所以結集經典的人用總括的方式來表達。 菩薩品，是因為前一品告命聲聞去問候疾病，但他們沒有能力勝任。現在告命菩薩，所以就用所告的對象來命名這一品，叫做菩薩品。這一品的來意大概有三個方面。第一，前一品告命聲聞去問候疾病，但他們沒有能力勝任，所以需要告命菩薩，因此有了這一品。第二，爲了彰顯維摩的德行高尚，所以有了這一品。這是什麼意思呢？前一品告命聲聞去問候
【English Translation】 English version: Fifth is Kalpa Turbidity. It refers to famine, plague, and war. When these five calamities are at their peak, it is called an evil age. The Buddha appears in the world at this time, using the method of manifesting illness and begging for alms to liberate sentient beings. This matter is as the scriptures say. When the Buddha was in the world, in the city of Vaishali, there was a Brahmin who held wrong views and did not believe in the Dharma. He had a cow at home whose horns were so fierce that no one dared to approach it. In order to liberate this Brahmin, the Buddha manifested illness and needed milk for treatment. Ananda, one of the Buddha's ten great disciples, took his bowl to beg from him. The Brahmin saw him and angrily asked, 'What do you want?' Ananda replied, 'The Buddha is ill and needs milk, so I have come to beg for it.' Upon hearing this, he thought, 'I can let him take it himself and have the cow kill him.' So he said to Ananda, 'If you need it, go and milk it yourself.' Ananda said, 'Good.' He went to the cow. The cow opened its legs and allowed him to milk it. The cow said to Ananda, 'I hope to leave some milk for my child; I offer the rest to the Buddha.' The calf also said, 'Offer everything to the Tathagata; I will eat grass and drink water.' The Brahmin saw all of this from the side and immediately regretted and blamed himself, thinking, 'I am not as good as the cow; I do not recognize the merit field and have generated such evil thoughts.' So he deeply admired and took refuge in the Buddha. Therefore, it is said that the Buddha manifests begging for alms to liberate sentient beings. Ananda, do not feel ashamed to take the milk.' In reality, Ananda did feel ashamed, but the Buddha advised him not to be ashamed, encouraging him to beg for alms, so it is said that begging for alms is appropriate. He encouraged him to accept the milk, so it is said that taking the milk is appropriate. Begging for alms to teach sentient beings is what a sage should do, so he advised him not to be ashamed. This is the end of the fourth section. The wisdom and eloquence of the World Honored One Vimalakirti are like this; this is the fifth section, summarizing and praising Vimalakirti. The preceding sentences are explained in order, so what follows is a summary. Above, ten Sravakas were separately told to inquire about the illness. Like this, five hundred great disciples, etc., are a general summary of the rest of the people. At that time, the Tathagata told each one separately; listing them in detail would be impossible, so those who compiled the scriptures expressed it in a general way. The chapter on Bodhisattvas is because the previous chapter instructed the Sravakas to inquire about the illness, but they were not capable of it. Now, the Bodhisattvas are instructed, so the chapter is named after the object of the instruction, called the Bodhisattva Chapter. The intention of this chapter is roughly threefold. First, the previous chapter instructed the Sravakas to inquire about the illness, but they were not capable of it, so it was necessary to instruct the Bodhisattvas, hence this chapter. Second, to highlight the high virtue of Vimalakirti, hence this chapter. What does this mean? The previous chapter instructed the Sravakas to inquire about
疾彰彼維摩德過二乘。此品告命菩薩問疾顯彼維摩勝諸菩薩。第三為彰維摩所說故此品來。是義云何。前方便品因凡問疾明廣維摩教凡夫法。上弟子品因告聲聞廣明維摩教聲聞法。今此品中因告菩薩復明維摩教菩薩法。名顯所說。就下明教菩薩法中義有通局。局則此品明教菩薩。通則盡后香積佛品悉是此會教菩薩法。就其通中先將此品約對後文辨其同異。次通科分后別解釋。同異如何。異有五種。其一義者今此品中約對不堪。彰彼維摩人德尊高。問疾品下約對所堪顯其德妙。第二義者今此品中廣明維摩辨才難敵彰其智勝。問疾品下廣明維摩神變自在顯其通勝。第三義者今此品中廣寄他言以顯維摩解脫之德。問疾品下維摩自顯解脫之德。第四義者於此品中因告不堪廣顯維摩昔所說法。問疾品下因告所堪往彼問疾明今所說。第五義者於此品下明教菩薩所行法體。問疾品下明教菩薩修成之相。異相如是所言同者有其三種。一教人同。此品與下教同菩薩。二明法同。同以菩薩所行之法而為教示。三辨行同。於此品中辨行有二。謂證與教。初對彌勒明其證行。謂教天子舍相證實。后對餘人明其教行。問疾品下亦辨此二。入不二門明其證行。餘明教行。同異如是。次通科分。就下明教菩薩法中粗分為二。細分有四。粗分二者從此訖
【現代漢語翻譯】 現代漢語譯本： 此段經文旨在彰顯維摩詰（Vimalakirti）的智慧和德行超越了二乘（聲聞乘和緣覺乘）。本品通過告命菩薩去問疾，來彰顯維摩詰勝過諸位菩薩。第三個原因是，爲了彰顯維摩詰所說之法，因此才有了此品的出現。這是什麼意思呢？之前的《方便品》因為凡夫問疾，闡明了維摩詰教化凡夫之法。上一品《弟子品》因為告命聲聞，廣泛闡明了維摩詰教化聲聞之法。現在此品中，因為告命菩薩，再次闡明維摩詰教化菩薩之法，名為彰顯所說之法。在下面闡明教化菩薩之法中，義理上有共通和侷限之分。侷限來說，此品闡明教化菩薩之法；通盤來說，直到後面的《香積佛品》，都是此次法會中教化菩薩之法。就通盤來說，先將此品與後面的經文對比，辨別它們的相同和不同之處，然後通盤進行科判，之後再分別解釋。相同和不同之處是什麼呢？不同之處有五種。第一種意義是，現在此品中，通過對比不堪勝任者，來彰顯維摩詰的人格高尚。而《問疾品》下，通過對比能夠勝任者，來彰顯他的德行精妙。第二種意義是，現在此品中，廣泛闡明維摩詰的辯才無礙，難以匹敵，彰顯他的智慧殊勝。而《問疾品》下，廣泛闡明維摩詰的神通變化自在，彰顯他的神通殊勝。第三種意義是，現在此品中，廣泛地藉助他人的言語來彰顯維摩詰解脫的德行。而《問疾品》下，維摩詰親自顯現解脫的德行。第四種意義是，在此品中，因為告命不堪勝任者，廣泛地顯現維摩詰過去所說的法。而《問疾品》下，因為告命能夠勝任者前去問疾，闡明現在所說的法。第五種意義是，在此品下，闡明教化菩薩所修行的法體。而《問疾品》下，闡明教化菩薩修成的相狀。不同之處是這樣的，所說的相同之處有三種。一是教化對像相同，此品與後面的經文都教化菩薩。二是闡明的法相同，都以菩薩所修行的法作為教示。三是辨別的修行相同，在此品中，辨別修行有兩種，即證和教。開始時，針對彌勒菩薩闡明他的證行，即教化天子捨棄相而證實相。之後，針對其他人闡明他的教行。《問疾品》下也辨別這兩種修行。入不二法門闡明他的證行，其餘部分闡明他的教行。相同和不同之處是這樣的。接下來進行通盤的科判。在下面闡明教化菩薩之法中，粗略地分為兩部分，細緻地分為四部分。粗略地分為兩部分，從這裡開始直到……
【English Translation】 English version: This passage aims to highlight how Vimalakirti's (Vimalakirti) wisdom and virtue surpass those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This chapter, by instructing Bodhisattvas to inquire about his illness, demonstrates Vimalakirti's superiority over all Bodhisattvas. The third reason for this chapter's existence is to reveal the Dharma spoken by Vimalakirti. What does this mean? The previous 'Upaya Chapter' (Convenient Devices) explained Vimalakirti's teachings for ordinary people through the inquiry about his illness by a common person. The previous 'Disciples Chapter' extensively elucidated Vimalakirti's teachings for Śrāvakas through the instruction to Śrāvakas. Now, in this chapter, through the instruction to Bodhisattvas, it further elucidates Vimalakirti's teachings for Bodhisattvas, hence the name 'Manifestation of What is Taught.' In the following explanation of the teachings for Bodhisattvas, there are aspects of both commonality and limitation. In a limited sense, this chapter explains the teachings for Bodhisattvas; in a comprehensive sense, everything up to the later 'Fragrant Accumulations Buddha Chapter' constitutes the teachings for Bodhisattvas in this assembly. Comprehensively speaking, we will first compare this chapter with the subsequent texts to distinguish their similarities and differences, then provide a comprehensive outline, and finally explain them separately. What are the similarities and differences? There are five differences. The first difference is that in this chapter, by contrasting those who are incapable, it highlights Vimalakirti's noble character. In the 'Inquiry about Illness Chapter' below, by contrasting those who are capable, it highlights the subtlety of his virtue. The second difference is that in this chapter, it extensively elucidates Vimalakirti's eloquence, which is unmatched and highlights his superior wisdom. In the 'Inquiry about Illness Chapter' below, it extensively elucidates Vimalakirti's supernatural powers and freedom, highlighting his superior spiritual powers. The third difference is that in this chapter, it extensively uses the words of others to highlight Vimalakirti's virtue of liberation. In the 'Inquiry about Illness Chapter' below, Vimalakirti personally reveals the virtue of liberation. The fourth difference is that in this chapter, because of the instruction to those who are incapable, it extensively reveals the Dharma that Vimalakirti spoke in the past. In the 'Inquiry about Illness Chapter' below, because of the instruction to those who are capable to inquire about his illness, it elucidates what is being spoken now. The fifth difference is that in this chapter below, it elucidates the essence of the Dharma practiced by Bodhisattvas. In the 'Inquiry about Illness Chapter' below, it elucidates the accomplished state of Bodhisattvas. The differences are as such; the similarities are threefold. First, the objects of teaching are the same; this chapter and the following texts both teach Bodhisattvas. Second, the Dharma elucidated is the same; both use the Dharma practiced by Bodhisattvas as the teaching. Third, the discerned practices are the same; in this chapter, there are two discerned practices, namely realization and teaching. Initially, it elucidates Maitreya's practice of realization, which is teaching the gods to abandon forms and realize the true nature. Later, it elucidates the teaching practice for others. The 'Inquiry about Illness Chapter' below also discerns these two practices. Entering the gate of non-duality elucidates his practice of realization, and the rest elucidates his teaching practice. The similarities and differences are as such. Next, we will provide a comprehensive outline. In the following explanation of the teachings for Bodhisattvas, it is roughly divided into two parts and finely divided into four parts. Roughly divided into two parts, from here until...
盡入不二門。明教菩薩法身因果。香積品下明教菩薩凈土因果。細分四者初對彌勒明法身果。菩提真性是其果也。先嚴已下盡不二門明法身因。香積品初明凈土果。香積品末明凈土因。修十修八。是其也。通科如是。次別解釋。於此品中所告眾多。告前四人隨別具列。如是諸菩薩各各向下總舉餘者。就前別中先告彌勒明法身果。彌勒是姓此翻名慈。字阿逸多此云無勝。是彼波羅捺輔相之子。彌勒初生具諸相好。波羅捺王名梵摩達。聞其生已福相過人。恐為國患規欲危害。遂從其父索以瞻之。父知王心即答王言。外家將去。回至家中。尋即遣人送南天竺波婆離國。外家養之。彌勒外舅姓波婆離有發紺色手摩膝相。聰慧博達為世師首。以己所知用教。彌勒七歲從之受學。一日所習多餘。歷年未久知盡。其舅為顯彌勒之德自家欲設無遮大會寄以顯之己家物少。遣二弟子往彌勒家取索財物。其二弟子中路聞佛始出於世。回道觀之。二人是時為虎所食。乘向佛善同生天上。使遂不達。彼波婆離久待不得率家所有施設其會。會滿七日。最後有一婆羅門來。財食俱盡竟無所得。便大瞋忿語波婆離。要以神咒破碎汝頭令為七分。波婆離聞極愁惱。前二弟子往生天者遙見師愁空中問之。師何故然。時波婆離具說所為以答二天。即問之言。
【現代漢語翻譯】 現代漢語譯本： 『盡入不二門』，闡明了明教菩薩的法身因果。『香積品』下半部分闡明了明教菩薩的凈土因果。細分這四者，首先是對彌勒（Maitreya，未來佛）闡明法身之果。菩提真性是其最終的果報。從『先嚴』以下，都通過『不二門』來闡明法身之因。『香積品』的開頭部分闡明了凈土之果，『香積品』的末尾部分闡明了凈土之因。修持十種善行和八種正道，是其根本途徑。這是總體的綱要。接下來分別解釋。在此品中所告知的眾多菩薩中，對前面的四位菩薩分別詳細列出。『如是諸菩薩』一句，總括其餘的菩薩。就前面的分別闡述中，首先是對彌勒闡明法身之果。彌勒是他的姓氏，翻譯為『慈』。他的名字是阿逸多（Ajita），翻譯為『無勝』。他是波羅捺（Varanasi）輔相之子。彌勒初生時，就具備各種吉祥的相好。波羅捺國王梵摩達（Brahmadatta）聽說他出生后，認為他的福相超過常人，恐怕會成為國家的禍患，於是計劃加害於他。便向他的父親索要來瞻仰。他的父親知道國王的心思，就回答國王說：『外家要將他帶走。』回到家中后，立即派人將他送到南天竺（South India）的波婆離國（Bavari）。由外家撫養他。彌勒的外舅姓波婆離，有頭髮紺色、手能過膝的相貌。他聰慧博達，是世人的導師。用自己所學來教導彌勒。彌勒七歲時跟隨他學習，一天所學習的內容超過常人。沒過多久，就學完了所有的知識。他的舅舅爲了彰顯彌勒的德行，自己想要舉辦無遮大會（unobstructed assembly），想借此來顯揚他，但自己家裡的財物很少。於是派遣兩個弟子前往彌勒家索取財物。這兩個弟子在路上聽說佛陀（Buddha）開始在世間出現，便改變道路去拜見佛陀。這兩人當時被老虎吃掉了。憑藉著向佛的善心，一同往生到天上。使者最終沒有到達目的地。波婆離久等不到，便用自己家所有的財物來舉辦大會。大會圓滿七天後，最後來了一位婆羅門（Brahmin），財物和食物都用盡了，什麼也沒有得到。便非常生氣，對波婆離說，要用神咒破碎你的頭，讓它變成七份。波婆離聽了非常愁惱。先前往生到天上的兩個弟子，遙見老師愁眉不展，便在空中問道：『老師您為什麼這樣？』當時波婆離將所發生的事情都告訴了兩位天人。兩位天人便問道：
【English Translation】 English version: 'Entering the Gate of Non-Duality' elucidates the Dharma-body cause and effect of the Mingjiao Bodhisattvas. The lower part of the 'Chapter on the Fragrant Accumulation' elucidates the Pure Land cause and effect of the Mingjiao Bodhisattvas. Dividing these four aspects in detail, the first is to explain the fruit of the Dharma-body to Maitreya (the future Buddha). The true nature of Bodhi is its ultimate fruit. From 'First Strict' onwards, the cause of the Dharma-body is explained through the 'Gate of Non-Duality'. The beginning of the 'Chapter on the Fragrant Accumulation' elucidates the fruit of the Pure Land, and the end of the 'Chapter on the Fragrant Accumulation' elucidates the cause of the Pure Land. Cultivating the ten good deeds and the eightfold path is its fundamental way. This is the overall outline. Next, a separate explanation. Among the many Bodhisattvas informed in this chapter, the first four Bodhisattvas are listed in detail separately. The sentence 'Such Bodhisattvas' summarizes the remaining Bodhisattvas. In the previous separate explanations, the first is to explain the fruit of the Dharma-body to Maitreya. Maitreya is his surname, which translates to '慈' (compassion). His name is Ajita, which translates to '無勝' (unconquerable). He is the son of the chief minister of Varanasi. When Maitreya was born, he possessed all kinds of auspicious marks. King Brahmadatta of Varanasi heard that he was born and thought that his auspicious marks surpassed ordinary people, and he was afraid that he would become a disaster for the country, so he planned to harm him. He asked his father to see him. His father knew the king's mind and replied to the king: 'The maternal family will take him away.' After returning home, he immediately sent someone to send him to Bavari in South India. He was raised by his maternal family. Maitreya's maternal uncle's surname was Bavari, and he had the appearance of dark blue hair and hands that could reach his knees. He was intelligent and knowledgeable, and he was the teacher of the world. He used what he had learned to teach Maitreya. When Maitreya was seven years old, he followed him to study, and what he learned in one day exceeded ordinary people. Before long, he had learned all the knowledge. His uncle, in order to show Maitreya's virtue, wanted to hold an unobstructed assembly himself, wanting to use this to show him off, but his family had very little wealth. So he sent two disciples to Maitreya's house to ask for wealth. These two disciples heard on the road that the Buddha (Buddha) had begun to appear in the world, so they changed their way to see the Buddha. The two were eaten by tigers at that time. By virtue of their good intentions towards the Buddha, they were reborn in heaven together. The messenger did not reach his destination in the end. Bavari waited for a long time and could not get it, so he used all the wealth of his family to hold the assembly. After the assembly was completed for seven days, a Brahmin (Brahmin) came at the end, and his wealth and food were exhausted, and he got nothing. He was very angry and said to Bavari that he would use a divine curse to shatter your head and turn it into seven pieces. Bavari was very sad when he heard this. The two disciples who had previously been reborn in heaven saw their teacher frowning from afar, and asked in the air: 'Teacher, why are you like this?' At that time, Bavari told the two devas everything that had happened. The two devas then asked:
天為是誰。而來見問。天具答之而告之曰。佛已出世何不往見。徒憂何益。彼波婆離先讀讖書知佛出。聞其所告即遣彌勒將十六人往驗是非教其觀佛。三十二相八十種好具足以不併教屏處。心念為問。我師是誰年今幾許身有幾相。彌勒受教往彼驗之。見佛相好明瞭具足。心念為問如問具答。彌勒於時與十六人從佛出家。彼十六人即成羅漢。彌勒一人不取漏盡愿求佛道。如來爾時即為授記。說其次身上生率。畢天壽已下生閻浮成得佛道。成道之相如經具說。佛今告之。先告后辭。辭中初先明己不堪。所以下釋。故我下結。釋中所以徴前起后。下正辨之。辨中有三。一舉昔被呵由緣。二時維摩下彰彼維摩教呵之辭。三世尊維摩說是法下明教呵益。初中憶昔舉被呵時。為兜率王及其眷屬說不退地彰被呵事。由佛記說彌勒捨身當生兜率。故兜率天王與諸眷屬數來請法。彼於一時來問地行。彌勒為說。凈心已上名不退地。亦可名彼種姓已上為不退地。是位趣地之行名為地行。亦可問其成地之行名為地行。彼天隨相問修成義。彌勒為說。說相覆實為是被呵。自下第二維摩教呵。何故須然。為使諸天舍修入證故須教呵。來謂總舉下別顯之。別文之中初呵后教。從初乃至亦無退者是呵辭也。呵令相舍。彌勒當令此諸天子舍分別下是教辭
【現代漢語翻譯】 現代漢語譯本 『天為是誰』（天是誰）而來見問？『天具』答之而告之曰：『佛已出世，何不往見，徒憂何益？』（佛已經出世了，為什麼不去拜見，徒勞憂慮有什麼用呢？）彼『波婆離』（婆婆離，人名）先讀讖書，知佛出，聞其所告，即遣『彌勒』（彌勒菩薩）將十六人往驗是非，教其觀佛三十二相八十種好具足以不，並教屏處心念為問：『我師是誰？年今幾許？身有幾相？』（我的老師是誰？年齡多大？身上有多少種相？）『彌勒』受教往彼驗之，見佛相好明瞭具足，心念為問，如問具答。『彌勒』於時與十六人從佛出家，彼十六人即成羅漢，『彌勒』一人不取漏盡，愿求佛道。如來爾時即為授記，說其次身上生『率』（兜率天），畢天壽已下生『閻浮』（閻浮提，指我們所居住的這個世界），成得佛道，成道之相如經具說。佛今告之，先告后辭，辭中初先明己不堪，所以下釋，故我下結，釋中所以徴前起后，下正辨之。辨中有三：一舉昔被呵由緣，二『時維摩』（維摩詰）下彰彼『維摩』教呵之辭，三『世尊維摩說是法』下明教呵益。初中憶昔舉被呵時，為『兜率王』（兜率天王）及其眷屬說不退地，彰被呵事。由佛記說『彌勒』捨身當生『兜率』，故『兜率天王』與諸眷屬數來請法。彼於一時來問地行，『彌勒』為說：『凈心已上名不退地，亦可名彼種姓已上為不退地。』是位趣地之行名為地行，亦可問其成地之行名為地行。彼天隨相問修成義，『彌勒』為說，說相覆實為是被呵。自下第二『維摩』教呵。何故須然？為使諸天舍修入證故須教呵。來謂總舉下別顯之。別文之中初呵后教。從初乃至亦無退者是呵辭也，呵令相舍。『彌勒』當令此諸天子舍分別下是教辭。
【English Translation】 English version 『Who is the Deva?』 (Tian wei shi shei) came to inquire. 『Tian Ju』 (Tian Ju, a name) answered and told him, 『The Buddha has already appeared in the world, why not go and see him? What good is it to worry in vain?』 That 『Po Po Li』 (Po Po Li, a name) first read the prophecies and knew that the Buddha had appeared. Hearing his words, he immediately sent 『Maitreya』 (Maitreya Bodhisattva) with sixteen people to verify whether it was true or not, teaching them to observe the Buddha's thirty-two major marks and eighty minor characteristics to see if they were complete. He also taught them to ask mentally in a secluded place: 『Who is my teacher? How old is he? How many marks does he have on his body?』 『Maitreya』 received the instruction and went there to verify it. Seeing that the Buddha's marks and characteristics were clear and complete, he asked mentally, and the Buddha answered each question in detail. At that time, 『Maitreya』 and the sixteen people left home with the Buddha. The sixteen people immediately became Arhats, but 『Maitreya』 alone did not attain the exhaustion of outflows, vowing to seek the Buddha's path. At that time, the Tathagata immediately gave him a prophecy, saying that in his next life he would be born in 『Tushita』 (Tushita Heaven), and after his lifespan in heaven, he would be born in 『Jambudvipa』 (Jambudvipa, referring to the world we live in), and attain Buddhahood. The signs of attaining Buddhahood are described in detail in the scriptures. The Buddha now tells this, first announcing and then explaining. In the explanation, he first clarifies his own inadequacy, and then explains why. Therefore, I conclude below, and in the explanation, I cite the past to initiate the future, and then directly analyze it. There are three points in the analysis: first, citing the reasons for being criticized in the past; second, 『When Vimalakirti』 (Shi Wei Mo) below, highlighting the words of teaching and criticism by 『Vimalakirti』 (Vimalakirti); third, 『The World Honored One, Vimalakirti, speaks this Dharma』 below, clarifying the benefits of teaching and criticism. In the first point, recalling the time when he was criticized in the past, he spoke about the stage of non-retrogression to the 『Tushita King』 (Tushita Heaven King) and his retinue, highlighting the matter of being criticized. Because the Buddha prophesied that 『Maitreya』 would give up his body and be born in 『Tushita』, the 『Tushita Heaven King』 and his retinue frequently came to request the Dharma. At one time, they came to ask about the practice of the ground, and 『Maitreya』 explained: 『Above pure mind is called the stage of non-retrogression, and it can also be called the stage of non-retrogression above that lineage.』 The practice of this stage of approaching the ground is called the practice of the ground, and it can also be asked about the practice of achieving the ground, which is called the practice of the ground. Those Devas asked about the meaning of cultivation and achievement according to the characteristics, and 『Maitreya』 explained it. Explaining the characteristics and covering up the reality is the reason for being criticized. From below, the second is 『Vimalakirti』s』 teaching and criticism. Why is it necessary? It is necessary to teach and criticize in order to make the Devas abandon cultivation and enter into realization. Coming means generally citing, and below means specifically revealing. In the specific text, there is first criticism and then teaching. From the beginning to the end, there is no retrogression, which is the word of criticism, urging them to abandon the characteristics. 『Maitreya』 should make these Devas abandon discrimination, which is the word of teaching below.
也。教令證實就前呵中寄就彌勒。難破授記得菩提義。類明一切悉無所得。于中有二。一難破彌勒授一生記得菩提義。二是故彌勒無以此法誘天子下總以結呵。前中初先舉其所得。為用何下破以顯無。舉所得中言彌勒者告命其人。世尊授等舉其所得。授仁記者行因克果。定得不失如心記物堅念不失。故名為記。聖記示人目之為授。言一生者人中得記。舍此身已上生兜率。後生人間然後成佛。中間隔彼兜率一報。故名一生。問曰。若使上生兜率後生人間方始作佛即是二生何故言一。釋言。此生聖說不定。依龍樹論說此彌勒以為三生。現身為受竟癡去不論。後生人間即是佛身。故亦不數。為是言一。問曰。若使一生天上後生人間而得成佛名一生者。有須陀洹一生天上人間而涅槃者。十四生中幾生所攝。釋言。此十四生中名為二生。若爾彌勒亦應同彼。何得言一。釋言。應齊而說異者以其所望不同故爾。彼須陀洹望于身盡。余涅槃故受兩身。即是二生如彌勒等望于佛身。後生人間即是佛身對彼身故偏名兜率一報為一。言得阿耨三菩提者泛解有二。一真二應。實行相應名之為真。八相現成說以為應。此應與真得處不定。若論其成得處有三。一入種姓地名得菩提。如涅槃說。須陀洹人八萬劫到。乃至辟支十千劫到。到六菩提。當
【現代漢語翻譯】 現代漢語譯本 也。教令證實就前呵中寄就彌勒（Maitreya，未來佛）。難破授記得菩提義。類明一切悉無所得。于中有二。一難破彌勒授一生記得菩提義。二是故彌勒無以此法誘天子下總以結呵。前中初先舉其所得。為用何下破以顯無。舉所得中言彌勒者告命其人。世尊授等舉其所得。授仁記者行因克果。定得不失如心記物堅念不失。故名為記。聖記示人目之為授。言一生者人中得記。舍此身已上生兜率（Tushita Heaven，兜率天）。後生人間然後成佛。中間隔彼兜率一報。故名一生。問曰。若使上生兜率後生人間方始作佛即是二生何故言一。釋言。此生聖說不定。依龍樹（Nagarjuna）論說此彌勒以為三生。現身為受竟癡去不論。後生人間即是佛身。故亦不數。為是言一。問曰。若使一生天上後生人間而得成佛名一生者。有須陀洹（Sotapanna，入流果）一生天上人間而涅槃者。十四生中幾生所攝。釋言。此十四生中名為二生。若爾彌勒亦應同彼。何得言一。釋言。應齊而說異者以其所望不同故爾。彼須陀洹望于身盡。余涅槃故受兩身。即是二生如彌勒等望于佛身。後生人間即是佛身對彼身故偏名兜率一報為一。言得阿耨三菩提（Anuttara-samyak-sambodhi，無上正等正覺）者泛解有二。一真二應。實行相應名之為真。八相現成說以為應。此應與真得處不定。若論其成得處有三。一入種姓地名得菩提。如涅槃說。須陀洹人八萬劫到。乃至辟支（Pratyekabuddha，緣覺）十千劫到。到六菩提。當
【English Translation】 English version Also. The teaching instructs to verify the previous rebuke concerning Maitreya (Maitreya, the future Buddha). It's difficult to refute the meaning of receiving the prediction of achieving Bodhi in one lifetime. It clearly illustrates that ultimately nothing is obtained. There are two aspects to this. First, it's difficult to refute Maitreya's receiving the prediction of achieving Bodhi in one lifetime. Second, it's because Maitreya doesn't use this Dharma to entice the gods, which concludes with a general rebuke. In the former, it first mentions what he has attained. Then, it refutes it by asking 'For what purpose?' to reveal its emptiness. In mentioning what he has attained, 'Maitreya' refers to naming the person. 'The World Honored One bestows,' etc., mentions what he has attained. 'Bestowing the prediction' means that the cause of practice leads to the result. It's certain to be obtained and not lost, like remembering an object in the mind, firmly holding it without losing it. Therefore, it's called 'remembering.' The sage's prediction shown to people is called 'bestowing.' 'One lifetime' means receiving the prediction in the human realm. After abandoning this body, he will be reborn in Tushita Heaven (Tushita Heaven). Then, he will be born in the human realm and become a Buddha. In between, there is the intervening reward of Tushita. Therefore, it's called 'one lifetime.' Question: If he is reborn in Tushita and then in the human realm before becoming a Buddha, then it's two lifetimes. Why is it called one? Answer: The sage's explanation of this lifetime is not fixed. According to Nagarjuna's (Nagarjuna) treatise, this Maitreya is considered to have three lifetimes. His present body is not counted because it is subject to ignorance. His subsequent birth in the human realm is the Buddha's body. Therefore, it is not counted. That is why it is called one. Question: If one is reborn in heaven and then in the human realm and attains Buddhahood, and it is called one lifetime, then a Sotapanna (Sotapanna, Stream-enterer) who is reborn in heaven and then in the human realm and attains Nirvana, how many lifetimes are included in the fourteen lifetimes? Answer: These fourteen lifetimes are called two lifetimes. If so, Maitreya should be the same. Why is it called one? Answer: They should be spoken of equally, but they are different because their aspirations are different. That Sotapanna aspires to the end of the body. Because the remaining is Nirvana, he receives two bodies. That is two lifetimes. Like Maitreya, he aspires to the Buddha's body. His subsequent birth in the human realm is the Buddha's body. Therefore, the reward of Tushita is specifically called one. 'Attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)' has two general explanations. One is true, and the other is responsive. Corresponding to actual practice is called true. Manifesting the eight aspects is called responsive. The place of attaining this responsive and true is not fixed. If we discuss its accomplishment, there are three places of attainment. One is entering the lineage ground, which is called attaining Bodhi. As the Nirvana Sutra says, a Sotapanna will arrive in eighty thousand kalpas, and even a Pratyekabuddha (Pratyekabuddha, Solitary Buddha) will arrive in ten thousand kalpas. Arriving at the six Bodhis. When
知。此等名至種姓為到菩提。二入初地名得菩提。如法華論說。彼釋法華分別功德品所言八生乃至一生得菩提者所謂得於初地證智。三至后際名得菩提。義在可知。或分為五。如大品說。一發心菩提在於無量生死海中發菩提心。位在善趣。二伏心菩提深伏煩惱。位分在於種姓已上伏忍位中。三明菩提修習明慧。位分在於初地已上。四出到菩提出離有無到無生忍。位分在於七地已上。五無上菩提究竟窮極位在佛果。隨別細分可亦眾多。若論應成種性已上一切堪能。若依華嚴賢首位中亦能八相不成正覺。今此所論是應成也。八相成佛名得菩提下對破之。文別有四。一就事相有生法中難破有得。二若以無生得授記下就其遣事無生法中難破有得。三為從如生得授記下約就真法緣起生滅難破有得。四一切生皆如已下約就真性平等義中難破有得。此四分中言有隱顯。初段之中偏破得記。第二分中難破得記及得菩提。第三段中偏破難得記。第四分中難破得記及得菩提。初中有二。第一約就三世之生難破得記。二如佛說下舉彼同時同體四相明生無性成無得記。前中初言為用何生得授記乎總以徴責。言過去耶未來耶等隨世別定。進退不定是以言耶。若過去下隨世別難。若過去生而得記者過去已滅。依何得記。若未來生而得記者未來未至。
【現代漢語翻譯】 現代漢語譯本 知。這些名為達到種姓位，是爲了證得菩提（Enlightenment）。二入初地（the first Bhumi）名為獲得菩提。如《法華論》所說，其中解釋《法華經分別功德品》所說的八生乃至一生得菩提，是指獲得初地證智。三至后際名為獲得菩提，意義在於可以理解。或者分為五種，如《大品般若經》所說：一、發心菩提，在於無量生死海中發起菩提心，位在善趣。二、伏心菩提，深深降伏煩惱，位分在於種姓以上伏忍位中。三、明菩提，修習明慧，位分在於初地以上。四、出到菩提，出離有無，到達無生忍，位分在於七地以上。五、無上菩提，究竟窮極，位在佛果。隨著個別細分，也可以有很多種。如果說應成種性以上的一切堪能，如果依據《華嚴經》賢首的位次，也能八相成道，不成正覺。現在這裡所討論的是應成。八相成佛名為獲得菩提，下面針對此進行破斥。文別有四：一、就事相有生法中，難以破斥有得。二、若以無生得授記下，就其遣事無生法中，難以破斥有得。三、為從如生得授記下，約就真法緣起生滅，難以破斥有得。四、一切生皆如已下，約就真性平等義中，難以破斥有得。這四部分中，言語有隱有顯。初段之中，偏重破斥得記。第二部分中，難以破斥得記及得菩提。第三段中，偏重破斥難得記。第四部分中，難以破斥得記及得菩提。初中有二：第一，約就三世之生，難以破斥得記。二、如佛說下，舉彼同時同體四相，說明生無自性，成就無得記。前中初言，『為用何生得授記乎？』總以征責。言『過去耶？未來耶？』等，隨世別定，進退不定，所以說『耶』。若過去下，隨世別難。若過去生而得記者，過去已滅，依據什麼得記？若未來生而得記者，未來未至。
【English Translation】 English version Know. These are called reaching the Gotra (lineage), which is to attain Bodhi (Enlightenment). Entering the first Bhumi (stage) is called obtaining Bodhi. As stated in the Treatise on the Lotus Sutra, the explanation of 'eight births or even one birth to attain Bodhi' in the Chapter on Discriminating the Merit of Rejoicing of the Lotus Sutra refers to obtaining the wisdom of realization in the first Bhumi. Reaching the final limit is called obtaining Bodhi, the meaning of which is understandable. Or it can be divided into five, as stated in the Large Perfection of Wisdom Sutra: First, the Bodhi of Aspiration, which is to generate the Bodhi-mind in the sea of limitless Samsara (cycle of rebirth), the position being in the good realms. Second, the Bodhi of Subduing the Mind, which is to deeply subdue afflictions, the position being in the stage of forbearance above the Gotra. Third, the Bodhi of Clarity, which is to cultivate clear wisdom, the position being above the first Bhumi. Fourth, the Bodhi of Departure and Arrival, which is to depart from existence and non-existence and arrive at the patience of non-origination, the position being above the seventh Bhumi. Fifth, the Unsurpassed Bodhi, which is ultimate and exhaustive, the position being in the fruit of Buddhahood. Depending on the individual detailed divisions, there can also be many kinds. If we talk about all the abilities above the Prasangika Gotra, if according to the position of the Worthy Head in the Avatamsaka Sutra, one can also accomplish the eight aspects of the path without attaining complete enlightenment. What is being discussed here is the Prasangika. The eight aspects of becoming a Buddha are called obtaining Bodhi, which will be refuted below. The text is divided into four: First, in terms of the phenomena of existence and birth, it is difficult to refute the existence of attainment. Second, 'If one receives prediction based on non-origination,' it is difficult to refute the existence of attainment in the Dharma of negating phenomena and non-origination. Third, 'Because one receives prediction from such birth,' it is difficult to refute the existence of attainment based on the arising and ceasing of true Dharma. Fourth, 'All births are like...' it is difficult to refute the existence of attainment based on the meaning of the equality of true nature. In these four parts, the language is sometimes hidden and sometimes clear. In the first section, the emphasis is on refuting the prediction of attainment. In the second section, it is difficult to refute the prediction of attainment and the attainment of Bodhi. In the third section, the emphasis is on refuting the difficulty of obtaining prediction. In the fourth section, it is difficult to refute the prediction of attainment and the attainment of Bodhi. The first has two parts: First, based on the births of the three times, it is difficult to refute the prediction of attainment. Second, 'As the Buddha said,' citing the four characteristics of the same time and same entity, it explains that birth has no self-nature, accomplishing no prediction of attainment. In the first part, the initial statement, 'With what birth is prediction received?' is a general inquiry. The statement 'Past? Future?' etc., is determined according to the different times, with uncertain advance and retreat, therefore it says '?' If past, then it is difficult according to the different times. If a past birth receives prediction, the past has ceased, based on what is prediction received? If a future birth receives prediction, the future has not yet arrived.
依何得記。若現在生而得記者現生不住。云何得記。暫現即滅時無逕停。故曰不住。生既不住何誰待記而得受乎。舉下次舉彼同體四相明生無性成無得記。如佛所說比丘汝今即時生等舉佛昔言。言四相有三。一前後四相。有為之法一剎那頃初生次住終異后滅。二是同時別體四相。有為法邊別有非色非心生相能生諸法。乃至別有滅相滅法。三是同時同體四相。如起信論及此經說。是義云何。有為諸法相有體無猶如幻化陽炎水等。於此法中相有名生。虛無稱滅。相有名生生非滅前。虛無稱滅滅非生后。即此生滅幻法像立。說之為住。又此幻法各守自相。亦名為住。故地持言。以性自故名之為住。此住非是生滅之外。彼生與滅義門各異。名之為異。又異真諦性實之法亦名為異。又異情實亦名為異。此異亦非生滅等外。以四相同時同體故。佛宣說比丘汝今即時亦生亦老亦滅以同體故。就餘三相義說為生餘三之外無別生性。生無性故。生即無生遣誰得記。乃至就餘三相說滅滅無別性。滅無性故。滅即無滅說誰得記。是故畢竟無受記者。自下第二次就無生難破得記得菩提義。何故須然。恐彼彌勒生處被徴于無虛立有得義。故就難之。若以無生得授記者逆取所立。道言無生即正位者立其道理。所謂即是真帝正位非行正位。與住中說是
【現代漢語翻譯】 現代漢語譯本 依何而得授記？如果現在生而得授記，那麼現在的生是不會停留的。如何能得到授記呢？暫時的顯現即刻就滅，沒有經過停留的過程，所以說不住。生既然不住留，那麼誰來等待授記而接受呢？ 下面引用彼同體的四相來說明生無自性，從而成就無所得授記。如同佛所說：『比丘，你現在即時生』等等，這是引用佛以前說過的話。所說的四相有三種：一是前後四相。有為之法在一剎那間，經歷初生、次住、終異、后滅。二是同時別體四相。有為法旁邊，另外有非色非心的生相，能夠生出諸法，乃至另外有滅相滅法。三是同時同體四相。如《起信論》和此經所說。這道理是什麼呢？有為諸法的相有而體無，猶如幻化、陽焰、水泡等。在這法中，相有名為生，虛無稱為滅。相有名為生，生不在滅之前；虛無稱為滅，滅不在生之後。即此生滅的幻法假象成立，就說它是住。又此幻法各自保持自己的相，也名為住。所以《地持經》說：『以性自故，名之為住。』這住不是在生滅之外。那生與滅的意義各不相同，名為異。又與真諦性實之法不同，也名為異。又與情實不同，也名為異。這異也不是在生滅等等之外。因為四相是同時同體的緣故。佛宣說：『比丘，你現在即時也生也老也滅』，因為是同體的緣故。就其餘三相的意義來說是生，其餘三相之外沒有別的生性。生沒有自性，生即是無生，遣除了誰來得授記？乃至就其餘三相來說滅，滅沒有別的自性。滅沒有自性，滅即是無滅，說誰來得授記？因此，畢竟沒有接受授記者。 下面第二次就無生來詰難，破斥以得授記來獲得菩提的說法。為什麼需要這樣呢？恐怕他們認為彌勒的生處被徵詢，從而虛妄地建立有得的意義。所以就此進行詰難。如果以無生來得到授記，這是逆取所立。道說無生即是正位，這是建立其道理。所謂即是真諦正位，不是行正位。與《住中說》所說的一致。
【English Translation】 English version Based on what is a prediction (vyākaraṇa) obtained? If a prediction is obtained based on present birth, then the present birth does not abide. How is a prediction obtained? A temporary appearance vanishes immediately, without any intervening pause. Therefore, it is said to not abide. Since birth does not abide, who is there to await a prediction and receive it? Next, the four characteristics (lakṣaṇa) of the same entity are cited to illustrate that birth has no inherent nature (svabhāva), thereby establishing that there is no obtaining of a prediction. As the Buddha said: 'Bhikkhus, you are now immediately born,' etc., this is quoting the Buddha's past words. There are three types of the four characteristics: First, the sequential four characteristics. Conditioned phenomena (saṃskṛta-dharma) in an instant experience initial birth (jāti), subsequent abiding (sthiti), eventual change (anyathātva), and final cessation (vyaya). Second, the simultaneous, separate-entity four characteristics. Beside conditioned phenomena, there are separate, non-form, non-mind birth characteristics that can generate all phenomena, and even separate cessation characteristics that extinguish phenomena. Third, the simultaneous, same-entity four characteristics, as described in the Awakening of Faith (起信論) and this sutra. What is the meaning of this? The characteristics of conditioned phenomena exist, but their substance is non-existent, like illusions (māyā), mirages (mṛgatṛṣṇā), and water bubbles. In this dharma, the characteristic is named birth, and emptiness is called cessation. The characteristic is named birth, but birth is not before cessation; emptiness is called cessation, but cessation is not after birth. The illusionary appearance of birth and cessation is established, and it is said to be abiding. Moreover, these illusionary phenomena each maintain their own characteristic, which is also called abiding. Therefore, the Bodhisattva-bhūmi Sūtra (地持經) says: 'Because of its own nature (svabhāva), it is called abiding.' This abiding is not outside of birth and cessation. The meanings of birth and cessation are different, and it is called change. It is also different from the true reality (tathatā) of the true nature (satya), and it is also called change. This change is also not outside of birth, cessation, etc. Because the four characteristics are simultaneous and of the same entity, the Buddha declared: 'Bhikkhus, you are now immediately born, age, and cease,' because they are of the same entity. In terms of the meaning of the remaining three characteristics, it is said to be birth, but there is no separate birth nature outside of the remaining three characteristics. Because birth has no inherent nature, birth is non-birth, so who is there to obtain a prediction? Even in terms of the remaining three characteristics, it is said to be cessation, but cessation has no separate nature. Because cessation has no inherent nature, cessation is non-cessation, so who is there to obtain a prediction? Therefore, ultimately, there is no one who receives a prediction. Next, for the second time, the idea of non-birth is used to challenge and refute the idea of obtaining enlightenment (bodhi) through receiving a prediction. Why is this necessary? It is feared that they might think that Maitreya's (彌勒) place of birth is being questioned, thereby falsely establishing the meaning of obtaining something. Therefore, this challenge is made. If one obtains a prediction through non-birth, this is taking what is established in reverse. The teaching says that non-birth is the correct position, and this establishes its reasoning. That is to say, it is the correct position of true reality (paramārtha-satya), not the correct position of practice. This is consistent with what is said in the 'Treatise on Abiding' (住中說).
法住於法位相似。于正位中亦無得記無得菩提約理破得。云何彌勒授一生記就理法呵。自下第三約就真法緣起生滅難破得記。真法體同名之為如。如隨妄情集起生滅。隨妄起染。名之為生凈隱稱滅。又隨對治凈起名生。染息云滅。緣起之生非生為生。生則無生。緣起之滅非滅為滅。滅則無滅。如人夜闇見繩為蛇。蛇起名生。生則無生。至明蛇滅。滅則無滅。生滅既無依何說得。文中初先進退兩定。為從如生是一定也。為從如滅是二定也。依如生滅而受佛記。故說為從。進退不定故並稱耶。下就難之。若以如生得受記者舉前所定。如無有生以理難破。若以如滅得受記者牒后所定。如無有滅以理難破。如非生滅。非生為生生則無生。非滅為滅滅則無滅。故曰無矣。生滅既無依何得記。自下第四約就真性平等義中難破偏得。真性一如凡聖平等。凡於如中既無所得彌勒如中何獨有得。文中三番。初之一番難破得記。后之兩番難破得果。難得記中先明凡聖一切皆如。次破偏得。所以下釋。前一切眾生如者凡人如也。如性緣起整合眾生。攝相歸本故眾生如。法亦如者通明凡聖二法如也。如性緣起整合諸法。攝之從本故性亦如。眾聖乃至彌勒如者聖人如也。如性緣起整合眾聖。攝之從本故聖皆如。如水作波波即是水。如金作器器還是
【現代漢語翻譯】 現代漢語譯本 『法住於法位』（dharma-sthita-dharmata，指法的本性安住于其自身的位置）相似。在真正的位置中，也沒有『得記』（vyākaraṇa，指佛對菩薩未來成佛的預言）或『得菩提』（bodhi，指獲得覺悟）的說法，因為從理上來說，這些都是可以被破斥的。為什麼彌勒（Maitreya，未來佛）被授予一生補處的記別，就理法而言是應該被呵責的呢？ 下面第三點，從真法緣起生滅的角度來論證，『得記』是難以成立的。真法的本體是相同的，被稱為『如』（tathatā，指真如）。『如』隨著妄情而集起生滅。隨著妄情生起而產生染污，這被稱為『生』，清凈隱沒則稱為『滅』。反之，隨著對治（pratipakṣa，指用修行來對治煩惱）的清凈生起，也稱為『生』，染污止息則稱為『滅』。緣起之生並非真正的生，所以說是『生則無生』。緣起之滅並非真正的滅，所以說是『滅則無滅』。就像人們在夜晚黑暗中將繩子看成蛇一樣。蛇的出現稱為『生』，但實際上並沒有真正的生。到天亮時蛇消失，稱為『滅』，但實際上並沒有真正的滅。既然生滅都不存在，又依據什麼來說『得記』呢？ 文中首先提出兩種可能性：是從『如』而生，這是一種可能性；是從『如』而滅，這是第二種可能性。依據『如』的生滅而接受佛的記別，所以說是『從』。因為進退不定，所以並稱為『耶』（疑問詞）。下面就此進行駁難。如果認為從『如』生而得到記別，這是舉出前面所設定的。『如』沒有生，從理上來說是難以成立的。如果認為從『如』滅而得到記別，這是重複後面所設定的。『如』沒有滅，從理上來說是難以成立的。『如』不是生滅。非生而說為生，實際上並沒有生。非滅而說為滅，實際上並沒有滅。所以說『無矣』。生滅既然不存在，又依據什麼得到記別呢？ 下面第四點，從真性平等義的角度來論證，偏頗地獲得是不成立的。真性一如，凡夫和聖人是平等的。凡夫在『如』中沒有獲得任何東西，為什麼彌勒在『如』中卻獨獨有所獲得呢？文中分三個部分。第一個部分是論證『得記』不成立。後面的兩個部分是論證『得果』（phala，指修行所證得的果位）不成立。在論證『得記』不成立的部分，首先說明凡夫和聖人的一切都是『如』。其次是破斥偏頗地獲得。所以下面進行解釋。前面所說的『一切眾生如』，是指凡夫的『如』。『如』性緣起而整合眾生。攝取現象迴歸到根本，所以說『眾生如』。『法亦如』，是普遍說明凡夫和聖人的二法都是『如』。『如』性緣起而整合諸法。攝取現象迴歸到根本，所以說『性亦如』。『眾聖乃至彌勒如』，是指聖人的『如』。『如』性緣起而整合眾聖。攝取現象迴歸到根本，所以說『聖皆如』。就像用水形成波浪，波浪就是水。用金做成器皿，器皿還是金。
【English Translation】 English version It is similar to 『dharma dwelling in the dharma-position』 (dharma-sthita-dharmata, referring to the nature of dharma abiding in its own position). In the true position, there is also no saying of 『receiving prediction』 (vyākaraṇa, referring to the Buddha's prediction of a Bodhisattva's future Buddhahood) or 『attaining bodhi』 (bodhi, referring to attaining enlightenment), because, in terms of principle, these can be refuted. Why is Maitreya (Maitreya, the future Buddha) being granted the prediction of becoming a Buddha in his last life, and in terms of the principle of dharma, it should be criticized? The third point below, from the perspective of the arising and ceasing of true dharma based on dependent origination, argues that 『receiving prediction』 is difficult to establish. The essence of true dharma is the same, and it is called 『suchness』 (tathatā, referring to true thusness). 『Suchness』 arises and ceases along with deluded emotions. Arising defilement along with deluded emotions is called 『arising,』 and the obscuration of purity is called 『ceasing.』 Conversely, the arising of purity through the antidote (pratipakṣa, referring to using practice to counteract afflictions) is also called 『arising,』 and the cessation of defilement is called 『ceasing.』 The arising of dependent origination is not true arising, so it is said that 『arising is no arising.』 The ceasing of dependent origination is not true ceasing, so it is said that 『ceasing is no ceasing.』 It is like people seeing a rope as a snake in the dark night. The appearance of the snake is called 『arising,』 but in reality, there is no true arising. When it dawns and the snake disappears, it is called 『ceasing,』 but in reality, there is no true ceasing. Since arising and ceasing do not exist, based on what is 『receiving prediction』 spoken of? The text first presents two possibilities: arising from 『suchness,』 which is one possibility; and ceasing from 『suchness,』 which is the second possibility. Receiving the Buddha's prediction based on the arising and ceasing of 『suchness,』 so it is said 『from.』 Because of the uncertainty of advancing or retreating, it is collectively called 『ya』 (interrogative particle). The following refutes this. If it is thought that receiving prediction is based on arising from 『suchness,』 this is raising what was previously posited. 『Suchness』 has no arising, and it is difficult to establish in terms of principle. If it is thought that receiving prediction is based on ceasing from 『suchness,』 this is repeating what was posited later. 『Suchness』 has no ceasing, and it is difficult to establish in terms of principle. 『Suchness』 is not arising or ceasing. Saying arising when there is no arising, in reality, there is no arising. Saying ceasing when there is no ceasing, in reality, there is no ceasing. Therefore, it is said 『no.』 Since arising and ceasing do not exist, based on what is prediction received? The fourth point below, from the perspective of the meaning of equality of true nature, argues that partial attainment is not established. True nature is one suchness, and ordinary beings and sages are equal. Ordinary beings have not attained anything in 『suchness,』 so why does Maitreya uniquely attain something in 『suchness』? The text is divided into three parts. The first part argues that 『receiving prediction』 is not established. The following two parts argue that 『attaining fruit』 (phala, referring to the fruit position attained through practice) is not established. In the part arguing that 『receiving prediction』 is not established, it first explains that everything of ordinary beings and sages is 『suchness.』 Secondly, it refutes partial attainment. Therefore, the following explains. The previously mentioned 『all sentient beings are suchness』 refers to the 『suchness』 of ordinary beings. 『Suchness』 nature arises dependently and integrates into sentient beings. Gathering phenomena back to the root, so it is said 『sentient beings are suchness.』 『Dharma is also suchness』 universally explains that the two dharmas of ordinary beings and sages are 『suchness.』 『Suchness』 nature arises dependently and integrates into all dharmas. Gathering phenomena back to the root, so it is said 『nature is also suchness.』 『All sages, even Maitreya, are suchness』 refers to the 『suchness』 of sages. 『Suchness』 nature arises dependently and integrates into all sages. Gathering phenomena back to the root, so it is said 『all sages are suchness.』 It is like using water to form waves, the waves are water. Using gold to make utensils, the utensils are still gold.
金。此等亦爾。次就設難。言若彌勒得受記者舉其所取。一切眾生亦應受記將凡類徴。下釋難意。所以徴問。我有何以言彌勒得眾生亦得。下對釋之。如者不二不異義故如無彼此故曰不二如無勝劣故言不異如不異故。彌勒如中有得受記。眾生如中亦應得記。眾生如中無生得記彌勒如中有何所得。下破得果。于中先破得菩提義。后破彌勒得涅槃義。前中彌勒得菩提者舉其所立。一切眾生皆亦應得將凡類徴。下釋難意。所以徴問。我有何以言彌勒得應生亦得。下對釋之。一切眾生即菩提相與彌勒同。故彌勒得眾生亦得。菩提體相如下文說。寂滅是菩提滅諸相故。不觀是菩提離諸緣故。不行是菩提無憶念故。如是一切此菩提性緣起整合整合生死眾生。攝緣從實故一切生即是菩提。彌勒實性即是菩提彌勒有得。眾生實性即是菩提亦應有得。眾生實性即是菩提于菩提中無眾生相。無眾生得。彌勒實性即是菩提此菩提中何處得有。彌勒能得下破彌勒得涅槃義。言若彌勒得滅度者舉其所取。一切眾生亦當滅度將凡類徴。滅度外國名為涅槃。下釋難意。所以徴問。我有何以彌勒得滅眾生亦得。下對釋之。佛知眾生畢竟寂滅即涅槃相不復更滅與彌勒同。故彌勒得眾生亦得。涅槃體相如上文說。本自不然。今亦不滅。是涅槃義。又復如彼地
經中說。自性常寂不滅不生。是涅槃義。又復如彼涅槃中說。大般涅槃本自有之非適今也。非實非虛非生非作非一非異非去來今非因非果。此亦即是勝鬘經中一苦滅諦。經自釋言。非壞法故名為苦滅。言苦滅者無始無作無起無盡離盡常住自性清凈離一切惱。是其苦滅。此涅槃性緣起整合生死眾生。泯相即實。故一切生即涅槃相。此是體相非標相矣。於此法性涅槃之中從來無有眾生之相可以息滅。是故說言不復更滅。無生可滅。是滅之極故云畢竟。此理常定。唯佛乃覺。故說佛知。此涅槃性眾生彌勒其理一也。滅既不殊彌勒有得。眾生同之亦應有得。然此法性涅槃之中畢竟無生得於涅槃。彌勒同之。何得可在偏說有得。問曰。涅槃是佛果德至果始有。云何宣說一切眾生即涅槃乎。解義有三。一就緣說緣斷生死。已別得涅槃。是故經中宣說涅槃以為互無。二約緣論實。轉生死體以為涅槃。故說涅槃爲了因果。三就實論實。生死之體即是涅槃不待遷轉。譬如闇夜見繩為蛇。明眼觀之蛇即是繩豈待遷轉。故經說言。大般涅槃本自有之。又論亦言。自性常寂非先有染后時離矣。今此所論義當後門。又約人論人有凡聖。凡聖一體。據凡望聖聖為惑隱。與后顯時凈德為本說為佛性及涅槃性。不名為佛不名涅槃。據佛望彼眾生之體從來
【現代漢語翻譯】 現代漢語譯本：經中說：『自性』（Svadharma，指本性）常寂，不滅不生，這就是『涅槃』（Nirvana，指寂滅）的意義。又如《涅槃經》中所說，『大般涅槃』（Mahaparinirvana，指大寂滅）本來就存在，不是現在才有的。它非實非虛，非生非作，非一非異，非過去、現在、未來，非因非果。這也正是《勝鬘經》中所說的『一苦滅諦』（One Truth of the Cessation of Suffering）。經中自己解釋說：『不是因為壞滅了法才叫做苦滅。』所說的苦滅，是無始、無作、無起、無盡，遠離了斷滅，常住而自性清凈，遠離一切煩惱，這就是苦滅。這涅槃的自性，由緣起整合生死輪迴的眾生，泯滅了表相就是真實。所以一切生滅的現象就是涅槃的相。這是本體的相，不是表面的相。在這法性涅槃之中，從來沒有眾生的相可以息滅，所以說不再有滅。沒有生，就沒有可以滅的，這就是滅的極致，所以說是『畢竟』（ultimately）。這個道理是永恒不變的，只有佛才能覺悟，所以說是『佛知』（Buddha knows）。這涅槃的自性和眾生、彌勒（Maitreya，未來佛）的道理是一樣的。滅既然沒有差別，彌勒有所得，眾生也應該一樣有所得。然而在這法性涅槃之中，畢竟沒有生而得到涅槃。彌勒和眾生一樣，怎麼可以偏頗地說彌勒有所得呢？ 問：『涅槃』是佛的果德，要到證果時才會有，為什麼說一切眾生就是涅槃呢？ 解釋有三種：一是從緣起上說，斷絕了生死的因緣，就另外得到了涅槃。所以經中宣說涅槃，以為是互相沒有的。二是從緣起上論述實相，轉化生死的本體成為涅槃。所以說涅槃是了因果。三是從實相上論述實相，生死的本體就是涅槃，不需要遷轉。譬如在黑暗的夜晚，把繩子看成蛇，明眼人看來，蛇就是繩子，哪裡需要遷轉？所以經中說：『大般涅槃本來就存在。』又論中也說：『自性常寂，不是先有染污，後來才離開。』現在所論述的義理，屬於後面的說法。又從人的角度來說，人有凡夫和聖人，凡夫和聖人是一體的。從凡夫的角度看聖人，聖人是被迷惑所隱藏的。等到後來顯現時，以清凈的功德為根本，就說是佛性以及涅槃的自性，不稱為佛，也不稱為涅槃。從佛的角度看，眾生的本體從來
【English Translation】 English version: The sutra says: 'Self-nature' (Svadharma, referring to inherent nature) is eternally tranquil, neither ceasing nor arising, which is the meaning of 'Nirvana' (referring to extinction). Furthermore, as stated in the 'Nirvana Sutra,' 'Mahaparinirvana' (referring to great extinction) has always existed, not just now. It is neither real nor unreal, neither arising nor created, neither one nor different, neither past, present, nor future, neither cause nor effect. This is also the 'One Truth of the Cessation of Suffering' mentioned in the 'Śrīmālādevī Siṃhanāda Sūtra'. The sutra itself explains: 'It is not because the Dharma is destroyed that it is called the cessation of suffering.' The cessation of suffering means without beginning, without creation, without arising, without end, free from annihilation, eternally abiding and inherently pure, free from all afflictions, which is the cessation of suffering. This nature of Nirvana, arising from conditions and forming sentient beings in Samsara, obliterates appearances and is thus reality. Therefore, all phenomena of arising and ceasing are the aspect of Nirvana. This is the aspect of the substance, not the superficial aspect. Within this Dharma-nature of Nirvana, there has never been an aspect of sentient beings that can be extinguished, so it is said that there is no further extinction. Without arising, there is nothing to extinguish, which is the ultimate extinction, hence it is called 'ultimately'. This principle is eternally fixed, and only the Buddha can awaken to it, so it is said that 'Buddha knows'. This nature of Nirvana and the principle of sentient beings and Maitreya (the future Buddha) are the same. Since extinction is not different, if Maitreya attains something, sentient beings should also attain something. Question: 'Nirvana' is the fruit of the Buddha's virtues, and it only exists when one attains the fruit. Why is it said that all sentient beings are Nirvana? There are three explanations: First, from the perspective of dependent origination, severing the causes of birth and death leads to the separate attainment of Nirvana. Therefore, the sutras proclaim Nirvana as mutually exclusive. Second, from the perspective of discussing reality based on dependent origination, transforming the substance of birth and death into Nirvana. Therefore, Nirvana is said to be the cause and effect of understanding. Third, from the perspective of discussing reality based on reality, the substance of birth and death is Nirvana, without the need for transformation. For example, in the dark night, a rope is mistaken for a snake. To a clear-eyed person, the snake is simply a rope, without the need for transformation. Therefore, the sutra says: 'Mahaparinirvana has always existed.' Furthermore, the treatise also says: 'Self-nature is eternally tranquil, not first defiled and then later separated.' The meaning discussed here belongs to the latter explanation. Furthermore, from the perspective of people, there are ordinary beings and sages, and ordinary beings and sages are one. From the perspective of ordinary beings looking at sages, sages are hidden by delusion. When they later manifest, with pure merit as the foundation, it is called Buddha-nature and the nature of Nirvana, not called Buddha, nor called Nirvana. From the perspective of the Buddha, the substance of sentient beings has always
常凈。無惑隱覆不須更滅。是故本來即是涅槃。今此所論據佛望之。故說佛知即涅槃矣。上來第一廣破有得。自下第二總以結呵。是故彌勒無以此法誘天子者約前正呵。是前彌勒無所得故無以隨相修得之法誘諸天子。實無發者亦無退者辨理重呵。于理無人故無發者。亦無退者上來呵竟。下次教之。彌勒當令此諸天子舍于分別菩提之見總以教勸。所以下釋。初先徴問。菩提見好有何所以。須舍下對釋之。是中應先釋菩提義然後釋文。義如別章。文中初言菩提不可身得心得略開二門。寂滅下廣無比下結。前開門中雲何不可身得心得菩提真性妙寂離相。五情不及故叵身得。意緣不至故叵心得。又復有身則非菩提。無身方是。故叵身得。有心則非無心方是。故叵心得。問曰。經說佛得菩提云何叵得。釋言。世俗文字之數言佛得之。理實得時亦無得者。何故而然。菩提之外無有我人說誰能得。我人既無亦無人外菩提可證。故無所得。不見我人異菩提時方名究竟窮到菩提。故複名得。我人既然身心亦爾。菩提之外無別身心故無能得。身心既無亦無身心二種之外別有菩提可修可證。故無所得。不見身心異菩提時方名究竟真到菩提。故亦名得。良以立身立心不得故須舍于得菩提見。次廣釋之。于中先明不可心得。不會已下廣顯不可身得
【現代漢語翻譯】 現代漢語譯本： 常凈（永遠清凈）。沒有迷惑和隱藏，不需要再去消除。因此，本來就是涅槃（不生不滅的境界）。現在這裡所討論的是從佛的角度來看的。所以說佛的智慧就是涅槃。上面第一部分廣泛地破斥了『有得』的觀點。下面第二部分總的用結論來呵斥。因此，彌勒（菩薩名）不要用這種法去誘惑天子們，這是針對前面所說的進行呵斥。因為前面的彌勒沒有什麼可以得到的，所以沒有什麼可以用來隨順表相修習而得到的法去誘惑各位天子。實際上沒有發起者，也沒有退失者，這是從道理上再次進行呵斥。在真理的層面，沒有人，所以沒有發起者。也沒有退失者，上面呵斥完畢。下面教導他們。彌勒，應當讓這些天子捨棄對於菩提（覺悟）的分別見解，總的用教導來勸誡。下面進行解釋。首先提出疑問，認為菩提見有什麼好的，為什麼要捨棄。須舍下文回答並解釋。這裡應該先解釋菩提的含義，然後再解釋文句。菩提的含義如同其他章節所說。文句中首先說菩提不能通過身體得到，也不能通過心得到，簡要地開啟了兩個門徑。寂滅下文是廣泛的解釋，無比下文是總結。前面開啟的門徑中說，為什麼不能通過身體得到，也不能通過心得到呢？菩提的真性是微妙寂靜，遠離一切表相的。五種感官無法觸及，所以不能通過身體得到。意識的攀緣無法到達，所以不能通過心得到。而且，有身體就不是菩提，沒有身體才是。所以不能通過身體得到。有心就不是無心，沒有心才是。所以不能通過心得到。有人問：經書上說佛得到了菩提，為什麼說不能得到呢？解釋說：這是世俗文字的說法，說佛得到了菩提。但實際上，在得到的時候，也沒有一個『得』的人。為什麼會這樣呢？因為在菩提之外，沒有我人，說誰能得到呢？我人既然不存在，也沒有在人之外的菩提可以去證得。所以沒有所得。當看不到我人和菩提有區別的時候，才叫做究竟，才叫做到達菩提。所以又叫做『得』。我人是這樣，身心也是這樣。在菩提之外，沒有別的身心，所以沒有能得到的人。身心既然不存在，也沒有在身心之外的菩提可以去修習和證得。所以沒有所得。當看不到身心和菩提有區別的時候，才叫做究竟，才叫做真正到達菩提。所以也叫做『得』。正因為執著于身體和心是無法得到菩提的，所以必須捨棄得到菩提的見解。下面廣泛地解釋這一點。其中先說明不能通過心得到。不會以下是廣泛地闡述不能通過身體得到。
【English Translation】 English version: Always pure. There are no confusions or hidden things that need to be eliminated. Therefore, it is originally Nirvana (the state of non-birth and non-death). What is being discussed here is from the perspective of the Buddha. Therefore, it is said that the Buddha's wisdom is Nirvana. The first part above extensively refutes the view of 'attainment'. The second part below uses a conclusion to rebuke in general. Therefore, Maitreya (name of a Bodhisattva) should not use this Dharma to tempt the sons of heaven, which is a rebuke against what was said earlier. Because the previous Maitreya had nothing to attain, there is nothing to use to tempt the sons of heaven with Dharmas that are attained through following appearances and cultivation. In reality, there is no initiator, and there is no one who retreats, which is a further rebuke from the perspective of principle. On the level of truth, there is no person, so there is no initiator. There is also no one who retreats, the rebuke above is finished. Below, they are taught. Maitreya, you should cause these sons of heaven to abandon their discriminating views of Bodhi (enlightenment), and generally use teachings to exhort them. The following is an explanation. First, a question is raised, thinking that what is good about the view of Bodhi, why should it be abandoned. The text below answers and explains. Here, the meaning of Bodhi should be explained first, and then the sentences should be explained. The meaning of Bodhi is as stated in other chapters. The sentences first say that Bodhi cannot be attained through the body, nor can it be attained through the mind, briefly opening two paths. The text under 'Silent Extinction' is a broad explanation, and the text under 'Incomparable' is a summary. In the paths opened earlier, it is said, why cannot it be attained through the body, nor can it be attained through the mind? The true nature of Bodhi is subtle, silent, and far from all appearances. The five senses cannot reach it, so it cannot be attained through the body. The clinging of consciousness cannot reach it, so it cannot be attained through the mind. Moreover, having a body is not Bodhi, not having a body is. So it cannot be attained through the body. Having a mind is not no-mind, not having a mind is. So it cannot be attained through the mind. Someone asks: The scriptures say that the Buddha attained Bodhi, why do you say it cannot be attained? The explanation is: This is a worldly verbal expression, saying that the Buddha attained Bodhi. But in reality, at the time of attainment, there is no 'attainer'. Why is this so? Because outside of Bodhi, there is no self or person, who can be said to attain it? Since self and person do not exist, there is also no Bodhi outside of the person that can be attained. So there is no attainment. When one does not see a difference between self and person and Bodhi, it is called ultimate, it is called reaching Bodhi. So it is also called 'attainment'. Self and person are like this, body and mind are also like this. Outside of Bodhi, there is no other body and mind, so there is no one who can attain it. Since body and mind do not exist, there is also no Bodhi outside of body and mind that can be cultivated and attained. So there is no attainment. When one does not see a difference between body and mind and Bodhi, it is called ultimate, it is called truly reaching Bodhi. So it is also called 'attainment'. Precisely because clinging to the body and mind cannot attain Bodhi, one must abandon the view of attaining Bodhi. The following is a broad explanation of this point. Among them, it is first explained that it cannot be attained through the mind. The text under 'Will not understand' is a broad explanation of that it cannot be attained through the body.
之義。前明不可心得之中有十四句。初十三句體寂離相即是自德。末後一句智用明瞭即是利他。前十三中初十明離能緣心相。后三明離所緣法相。前十句中初七離相。后三即實。前離相中初句為總。次二顯成二復為本。后四釋成。就初總中寂滅是菩提列其名字。滅諸相故釋顯寂義。滅有二種。一者性滅于實本無。二對治滅見實始離。由見實故達妄本無。后更不生故滅諸相。下諸句中離相齊爾。次下兩句不觀不行顯前總寂。于中初句明無觀解。后無行修。前無解中不觀列名妄相緣觀于真本無故曰不觀。又證除舍。亦名不觀。離緣釋也。觀解緣理名之為緣。于真本無稱之為離。又證除舍。亦名為離明無行。中不行列名緣修諸度。名之為行。于真本無故曰不行。又證除舍。亦名不行。無憶釋之。諸行皆由憶念而起以無憶念所以不行。次下四句釋顯向前不觀不行。于中前二釋成不觀。后之兩句顯成不行。釋不觀中初離見解后除妄相明不見本前離見中斷是列名舍見釋也。觀解推求。名之為見。于真本無名之為舍。又證除離。亦名為舍。后離妄中離是列名離妄釋也。妄識體虛名為妄相。于真本無名之為離。又證除舍。亦名為離。釋不行中初句離愿無行方便。后句離貪無行所趣。前離愿中障是列名障愿釋也。求行之心名為愿。證實不
【現代漢語翻譯】 現代漢語譯本： 這段文字闡述了『之義』（含義）的深層意義。前面闡述『不可心得』（無法用心領會）的部分有十四句。最初的十三句闡述本體寂靜、遠離表相，這便是自性本德。最後一句闡述智慧的運用光明透徹，這便是利益他人。 前面的十三句中，最初的十句闡述遠離能緣之心相，後面的三句闡述遠離所緣之法相。 前面的十句中，最初的七句闡述離相，後面的三句闡述即實。前面的離相中，第一句是總綱，接著兩句闡明成就，再次兩句闡明根本，後面的四句解釋成就。就最初的總綱中，『寂滅是菩提』（寂滅就是覺悟）列出其名字，『滅諸相故』（因為滅除一切表相）解釋顯明寂義。滅有二種，一是性滅，于實相中本來就沒有；二是，通過對治而滅，見到實相才開始遠離。因為見到實相，所以明白妄想本來就沒有，以後不再產生，所以滅除一切表相。下面的句子中，離相都是如此。 接著下面的兩句『不觀不行』（不觀照，不行持）顯明前面的總綱寂靜。其中，第一句闡明沒有觀解，后一句闡明沒有行修。前面的無解中，『不觀』列出名字，妄相緣觀，于真如本性中本來就沒有，所以說『不觀』。又證除舍，也叫做『不觀』。遠離緣，是解釋。觀解緣理，稱之為緣，于真如本性中本來就沒有，稱之為離。又證除舍，也叫做離。闡明沒有行，其中『不行』列出名字，緣修諸度，稱之為行，于真如本性中本來就沒有，所以說『不行』。又證除舍，也叫做不行。用『無憶』來解釋它。一切行為都是由憶念而生起，因為沒有憶念，所以不行。 接著下面的四句解釋顯明前面的『不觀不行』。其中，前面的兩句解釋成就『不觀』，後面的兩句顯明成就『不行』。解釋『不觀』中，第一句遠離見解，后一句去除妄相。闡明『不見本』，前面遠離見解，『斷是列名』，『舍見釋也』（斷是列出名字，捨棄見解是解釋）。觀解推求，稱之為見，于真如本性中本來就沒有，稱之為舍。又證除離，也叫做舍。後面遠離妄想中，『離是列名』，『離妄釋也』（離是列出名字，遠離妄想是解釋）。妄識體虛，名為妄相，于真如本性中本來就沒有，稱之為離。又證除舍，也叫做離。解釋『不行』中，第一句遠離愿無行方便，后一句遠離貪無行所趣。前面遠離愿中，『障是列名』，『障愿釋也』（障礙是列出名字，障礙願望是解釋）。求行之心，名為愿，證實不
【English Translation】 English version: This passage elucidates the profound meaning of 'zhi yi' (meaning). The preceding part, which discusses 'bu ke xin de' (cannot be comprehended by the mind), consists of fourteen sentences. The initial thirteen sentences describe the stillness and detachment from appearances of the essence, which is the inherent virtue of self-nature. The last sentence elucidates the bright and clear application of wisdom, which is benefiting others. Among the preceding thirteen sentences, the first ten sentences describe detachment from the aspects of the mind that can perceive (the subject), and the last three sentences describe detachment from the aspects of the law that are perceived (the object). Among the first ten sentences, the first seven sentences describe detachment from appearances, and the last three sentences describe the reality of suchness. In the initial detachment from appearances, the first sentence is the general principle, the next two sentences clarify the accomplishment, the next two sentences clarify the root, and the last four sentences explain the accomplishment. Regarding the initial general principle, 'ji mie shi puti' (cessation is enlightenment) lists its name, 'mie zhu xiang gu' (because all appearances are extinguished) explains and reveals the meaning of cessation. There are two types of cessation: first, cessation by nature, which inherently does not exist in reality; second, cessation through counteracting, which begins to detach upon seeing reality. Because reality is seen, it is understood that delusion originally does not exist, and it will not arise again in the future, thus extinguishing all appearances. In the following sentences, detachment from appearances is similar. The following two sentences, 'bu guan bu xing' (no contemplation, no practice), reveal the stillness of the preceding general principle. Among them, the first sentence clarifies the absence of contemplation and understanding, and the second sentence clarifies the absence of practice and cultivation. In the preceding absence of understanding, 'bu guan' (no contemplation) lists its name, delusional appearances are conditioned views, which originally do not exist in true nature, therefore it is said 'bu guan'. Also, proving, eliminating, and relinquishing are also called 'bu guan'. Detachment from conditions is the explanation. Contemplation and understanding are conditioned by reason, which is called condition, but it originally does not exist in true nature, which is called detachment. Also, proving, eliminating, and relinquishing are also called detachment. Clarifying the absence of practice, 'bu xing' (no practice) lists its name, conditioned cultivation of all perfections is called practice, but it originally does not exist in true nature, therefore it is said 'bu xing'. Also, proving, eliminating, and relinquishing are also called 'bu xing'. 'Wu yi' (no recollection) is used to explain it. All actions arise from recollection, because there is no recollection, therefore there is no practice. The following four sentences explain and reveal the preceding 'bu guan bu xing'. Among them, the first two sentences explain and accomplish 'bu guan', and the last two sentences reveal and accomplish 'bu xing'. Explaining 'bu guan', the first sentence detaches from views and understanding, and the second sentence removes delusional appearances. Clarifying 'bu jian ben' (not seeing the root), the preceding detaches from views and understanding, 'duan shi lie ming', 'she jian shi ye' (severance lists the name, relinquishing views is the explanation). Contemplation and understanding seek and pursue, which is called view, but it originally does not exist in true nature, which is called relinquishing. Also, proving, eliminating, and detaching are also called relinquishing. In the following detachment from delusion, 'li shi lie ming', 'li wang shi ye' (detachment lists the name, detaching from delusion is the explanation). The substance of delusional consciousness is empty, which is called delusional appearance, but it originally does not exist in true nature, which is called detachment. Also, proving, eliminating, and relinquishing are also called detachment. Explaining 'bu xing', the first sentence detaches from vows without the convenience of practice, and the second sentence detaches from greed without the direction of practice. In the preceding detachment from vows, 'zhang shi lie ming', 'zhang yuan shi ye' (obstacle lists the name, obstructing vows is the explanation). The mind that seeks practice is called vow, confirming the truth not
起名之為障。后離貪中不入列名無貪釋也。以無貪著故無所入。一釋如是復有異義。前諸句中寂滅是總余句是別。別中初二明離凈相。不觀離解不行離行。后四離染。于中前二明其離見。后二離愛。前離見中斷是菩薩斷諸見者離事識中五見心也。離是菩提離妄相者離妄識也。后離愛中障是菩提障諸愿者離貪所起思求心也。不入菩提無貪著者離愿根本貪愛心也。上來離相下明即實。順是列名順如釋也。空理是如如與菩提同體義分。同體不亦故曰為順。住是列名住性釋也。有是法性法性菩提同體義分。同體相應故名為住。至是列名至實釋也。非有無性是其實際。實際菩提同體義分。同體無障稱之為至。上來明離能緣心相。下三明離所緣法相。于中初句明其離相。第二即實第三體常。初中不二列其名字。若有所緣對心說二。所緣既無不可將之對心說二。故曰不二。離意法故釋顯其相。意是意根法是法塵。是二俱離故無二矣。第二句中等是列名等空釋也。空與菩提同體義分。同體相稱故名為等。第三句中無為列名。體常不變故曰無為。無生住滅釋顯其相。上來諸句明其離相菩提體寂。即是自德。下彰用明瞭。即是利他。知是列名了生釋也。佛智明凈眾生心行佛智中現。故說爲了。非有所緣名爲了矣。上來廣明不可心得。下次廣
【現代漢語翻譯】 現代漢語譯本 『起名之為障』（Qiming zhi wei zhang）：被稱為障礙。後面『離貪中不入列名無貪釋也』（Li tan zhong bu ru lieming wu tan shi ye）：從離貪中不進入行列，解釋為沒有貪婪。『以無貪著故無所入』（Yi wu tanzhe gu wu suo ru）：因為沒有貪著，所以無所進入。一種解釋是這樣，還有不同的意義。前面這些句子中，『寂滅』（Jimie）是總括，其餘的句子是分別說明。分別說明中，前兩句說明離開清凈之相，『不觀離解不行離行』（Bu guan li jie bu xing li xing）：不觀察離開的理解，不行走離開的行動。后四句離開染污。其中前兩句說明離開見解，后兩句離開愛。前面離開見解中，『斷』（Duan）是菩提，斷除各種見解的人，離開事識中的五種見解之心。『離』（Li）是菩提，離開虛妄之相的人，離開虛妄的意識。後面離開愛中，『障』（Zhang）是菩提，阻礙各種願望的人，離開貪婪所引起的思求之心。『不入』（Bu ru）是菩提，沒有貪婪執著的人，離開願望的根本貪愛之心。上面是離開相，下面說明即是真實。『順』（Shun）是行列的名字，解釋為順從如。空的道理就是如，如與菩提是同體的意義劃分。同體不相違背，所以說為順。『住』（Zhu）是行列的名字，解釋為安住于自性。『有』（You）是法性，法性與菩提是同體的意義劃分。同體相應，所以稱為住。『至』（Zhi）是行列的名字，解釋為到達真實。『非有無性』（Fei you wu xing）是它的實際，實際與菩提是同體的意義劃分。同體沒有障礙，稱之為至。上面說明離開能緣的心相，下面三句說明離開所緣的法相。其中第一句說明離開相，第二句即是真實，第三句本體常住。第一句中，『不二』（Bu er）是列出它的名字。如果有所緣，就針對心說二。所緣既然沒有，就不能將它針對心說二，所以說不二。『離意法故』（Li yi fa gu）：離開意根和法塵，解釋顯示它的相。意是意根，法是法塵。這二者都離開了，所以沒有二。第二句中，『等』（Deng）是行列的名字，解釋為空。空與菩提是同體的意義劃分。同體相稱，所以稱為等。第三句中，『無為』（Wu wei）是行列的名字，本體常住不變，所以說無為。『無生住滅』（Wu sheng zhu mie）：沒有生住滅，解釋顯示它的相。上面這些句子說明離開相，菩提的本體寂靜，就是自身的功德。下面彰顯作用，就是利益他人。『知』（Zhi）是行列的名字，解釋爲了解產生。佛的智慧明凈，眾生的心行在佛的智慧中顯現，所以說爲了解。『非有所緣』（Fei you suo yuan）：沒有所緣，名爲了解。上面廣泛說明不可得心，下次廣泛
【English Translation】 English version 'Qiming zhi wei zhang' (起名之為障): Called an obstacle. Later, 'Li tan zhong bu ru lieming wu tan shi ye' (離貪中不入列名無貪釋也): Not entering the ranks from detachment from greed, explained as without greed. 'Yi wu tanzhe gu wu suo ru' (以無貪著故無所入): Because there is no attachment, there is nothing to enter. One explanation is like this, and there are different meanings. In the previous sentences, 'Jimie' (寂滅, Tranquility) is the general summary, and the remaining sentences are separate explanations. In the separate explanations, the first two sentences explain leaving the aspect of purity, 'Bu guan li jie bu xing li xing' (不觀離解不行離行): Not observing the understanding of leaving, not walking the action of leaving. The latter four sentences leave defilement. Among them, the first two sentences explain leaving views, and the latter two sentences leave love. In the former leaving views, 'Duan' (斷, Severance) is Bodhi, those who sever various views, leave the five views of the mind in the consciousness of things. 'Li' (離, Separation) is Bodhi, those who leave the false appearance, leave the false consciousness. In the latter leaving love, 'Zhang' (障, Obstacle) is Bodhi, those who hinder various wishes, leave the thinking mind caused by greed. 'Bu ru' (不入, Non-entry) is Bodhi, those who have no greedy attachments, leave the root of wishes, the mind of greedy love. The above is leaving the aspect, and the following explains that it is reality. 'Shun' (順, Compliance) is the name of the ranks, explained as complying with suchness. The principle of emptiness is suchness, suchness and Bodhi are the same body with different meanings. The same body does not contradict, so it is called compliance. 'Zhu' (住, Abiding) is the name of the ranks, explained as abiding in nature. 'You' (有, Existence) is Dharma-nature, Dharma-nature and Bodhi are the same body with different meanings. The same body corresponds, so it is called abiding. 'Zhi' (至, Arrival) is the name of the ranks, explained as arriving at reality. 'Fei you wu xing' (非有無性, Non-existence of nature) is its reality, reality and Bodhi are the same body with different meanings. The same body has no obstacles, it is called arrival. The above explains leaving the aspect of the mind that can be conditioned, and the following three sentences explain leaving the aspect of the Dharma that is conditioned. Among them, the first sentence explains leaving the aspect, the second sentence is reality, and the third sentence is the constant essence. In the first sentence, 'Bu er' (不二, Non-duality) is listing its name. If there is something conditioned, then duality is spoken to the mind. Since there is nothing conditioned, it cannot be said to the mind as duality, so it is called non-duality. 'Li yi fa gu' (離意法故): Leaving the mind-root and Dharma-dust, the explanation shows its aspect. The mind is the mind-root, and Dharma is Dharma-dust. When these two are left, there is no duality. In the second sentence, 'Deng' (等, Equality) is the name of the ranks, explained as emptiness. Emptiness and Bodhi are the same body with different meanings. The same body corresponds, so it is called equality. In the third sentence, 'Wu wei' (無為, Non-action) is the name of the ranks, the essence is constant and unchanging, so it is called non-action. 'Wu sheng zhu mie' (無生住滅): No birth, dwelling, or extinction, the explanation shows its aspect. The above sentences explain leaving the aspect, the essence of Bodhi is tranquil, which is one's own merit. The following highlights the function, which is to benefit others. 'Zhi' (知, Knowing) is the name of the ranks, explained as understanding production. The wisdom of the Buddha is clear and pure, and the minds and actions of sentient beings appear in the wisdom of the Buddha, so it is said to be understanding. 'Fei you suo yuan' (非有所緣): Without what is conditioned, it is called understanding. The above broadly explains the unobtainable mind, next broadly
前不可身得。句別有九。前二為門。后七釋成。前二門中初句離果。后句離因。前離果中不會列名。無有根塵和合生識。故曰不會。諸入不會釋顯其相。六根六塵相順名入。又入是處。六根六塵生識之處故名為入。合會生識故名為會。于真本無故入不會。又證除舍。故入不會。后離因中不合列名。煩惱諸結和合生。名之為合。于真本無故曰不合。又證除舍。亦名不合。離煩惱習釋顯其相。斷除正使名離煩惱。殘氣亦盡。故離其習。后七句中初之三句釋成不會。后之四句釋成不合。前三句中初句離相。后二離性。前離相中無處列名。身報永亡形無所在。故曰無處。無釋也。后無性中前無定名后無定體。無定名中假名列名。真德無名假以名顯。故曰假名。名空釋也。假有實無故曰名空。無定體中如化列名。諸德同時緣起相成。非有為有。有則非有其猶幻化。故曰如化。無取捨故釋顯其相。似如化故法非定有所以無取。亦非定無所以無舍。是義云何。以別分總諸德皆空所以無取。攝別成總諸德斯有。是以無舍。就后四句成不合中。第一明其寂定除亂。第二明其凈慧離染。此前兩句明離惑體。三離能取明無惑因。四離所取明無惑緣。就初句中不亂列名。常靜釋也。體寂無為故曰不亂。第二句中善寂列名。不起染過故曰善寂。性
【現代漢語翻譯】 現代漢語譯本 『前不可身得』這句話，總共有九句不同的解釋。前面的兩句是總綱，後面的七句是詳細解釋。在前面的兩句總綱中，第一句是關於遠離果報的，第二句是關於遠離因緣的。在第一句遠離果報的解釋中，不應該列舉名相，因為沒有根、塵和合而產生意識的情況，所以說『不會』。『諸入不會』解釋了它的相狀。六根和六塵相互順應叫做『入』。『入』也指處所，是六根和六塵產生意識的地方，所以叫做『入』。聚合在一起產生意識，所以叫做『會』。但在真如本性中，這些都是不存在的，所以說『入不會』。而且，通過證悟可以去除和捨棄這些，所以說『入不會』。在第二句遠離因緣的解釋中，不應該列舉名相，因為煩惱和各種結使聚合在一起產生，叫做『合』。但在真如本性中，這些都是不存在的，所以說『不合』。而且，通過證悟可以去除和捨棄這些，也叫做『不合』。『離煩惱習』解釋了它的相狀。斷除根本的煩惱叫做『離煩惱』，殘餘的氣息也完全消除，所以說『離其習』。 後面的七句中，前三句解釋『不會』，后四句解釋『不合』。在前三句中，第一句是關於遠離相狀的，后兩句是關於遠離自性的。在第一句遠離相狀的解釋中，沒有可以列舉名相的地方，因為色身和果報永遠消失，形體無處存在，所以說『無處』。這是『無』的解釋。在後面的兩句遠離自性的解釋中，一句是關於沒有固定的名稱的，一句是關於沒有固定的本體的。在關於沒有固定名稱的解釋中，用假名來列舉名相，因為真如的功德沒有名稱，所以用假名來顯現，所以說『假名』。這是『名空』的解釋，因為假有而實無，所以說『名空』。在關於沒有固定本體的解釋中，用如幻化來列舉名相，因為各種功德同時由因緣生起而相互成就，不是實有而看似有，如果有就不是真有，就像幻化一樣，所以說『如化』。『無取捨故』解釋了它的相狀。因為像幻化一樣，所以法不是絕對存在的，因此沒有可取的；也不是絕對不存在的，因此沒有可舍的。這是什麼道理呢？從區分的角度來說，各種功德都是空性的，所以沒有可取的；從總體的角度來說，各種功德都是存在的，所以沒有可舍的。 就後面的四句解釋『不合』中，第一句說明寂靜禪定可以去除散亂，第二句說明清凈智慧可以遠離染污。這兩句說明遠離迷惑的本體。第三句遠離能取，說明沒有迷惑的因；第四句遠離所取，說明沒有迷惑的緣。就第一句中，用『不亂』來列舉名相，這是『常靜』的解釋，因為本體寂靜無為，所以說『不亂』。在第二句中，用『善寂』來列舉名相，因為不生起染污的過失，所以說『善寂』。自性...
【English Translation】 English version 『The former cannot be obtained by the body.』 This statement has nine different interpretations. The first two sentences are the general outline, and the following seven sentences are detailed explanations. In the first two sentences of the general outline, the first sentence is about being away from the result (of karma), and the second sentence is about being away from the cause (of suffering). In the first sentence about being away from the result, names should not be listed, because there is no arising of consciousness from the combination of roots and dusts, so it is said 『no combination』. 『The entrances do not combine』 explains its appearance. The mutual compliance of the six roots and six dusts is called 『entrance』. 『Entrance』 also refers to the place, the place where the six roots and six dusts give rise to consciousness, so it is called 『entrance』. Gathering together gives rise to consciousness, so it is called 『combination』. But in the true nature, these do not exist, so it is said 『the entrances do not combine』. Moreover, through realization, these can be removed and abandoned, so it is said 『the entrances do not combine』. In the second sentence about being away from the cause, names should not be listed, because afflictions and various fetters gather together to arise, which is called 『combination』. But in the true nature, these do not exist, so it is said 『no combination』. Moreover, through realization, these can be removed and abandoned, which is also called 『no combination』. 『Being away from afflictions and habits』 explains its appearance. Cutting off the fundamental afflictions is called 『being away from afflictions』, and the remaining traces are also completely eliminated, so it is said 『being away from its habits』. In the following seven sentences, the first three sentences explain 『no combination』, and the last four sentences explain 『no combination』. In the first three sentences, the first sentence is about being away from appearance, and the last two sentences are about being away from nature. In the first sentence about being away from appearance, there is no place to list names, because the physical body and retribution disappear forever, and the form is nowhere to be found, so it is said 『nowhere』. This is the explanation of 『no』. In the following two sentences about being away from nature, one sentence is about having no fixed name, and one sentence is about having no fixed substance. In the explanation about having no fixed name, use a false name to list names, because the merits of true thusness have no name, so use a false name to manifest them, so it is said 『false name』. This is the explanation of 『name emptiness』, because it is falsely existent but actually non-existent, so it is said 『name emptiness』. In the explanation about having no fixed substance, use illusion to list names, because various merits arise simultaneously from conditions and accomplish each other, not truly existent but seemingly existent, if it exists then it is not truly existent, just like illusion, so it is said 『like illusion』. 『Therefore, there is no taking or abandoning』 explains its appearance. Because it is like illusion, the Dharma is not absolutely existent, therefore there is nothing to take; nor is it absolutely non-existent, therefore there is nothing to abandon. What is the reason for this? From the perspective of differentiation, various merits are all empty in nature, so there is nothing to take; from the perspective of totality, various merits are all existent, so there is nothing to abandon. In the following four sentences explaining 『no combination』, the first sentence explains that tranquil meditation can remove distraction, and the second sentence explains that pure wisdom can be away from defilement. These two sentences explain being away from the substance of delusion. The third sentence is away from the taker, explaining that there is no cause of delusion; the fourth sentence is away from the taken, explaining that there is no condition of delusion. In the first sentence, use 『no disturbance』 to list names, which is the explanation of 『constant tranquility』, because the substance is tranquil and non-active, so it is said 『no disturbance』. In the second sentence, use 『good tranquility』 to list names, because no fault of defilement arises, so it is said 『good tranquility』. Nature...
凈釋也。證實及望從來無染故曰性凈。又本法性從緣始凈亦名性凈。第三句中無取列名。遠離妄識能緣心斷。故曰無取。離緣釋也。攀者是手緣者是足。心法取境似手似足。故曰攀緣。于真本無稱之為離。又證除舍。亦名為離。第四句中無異列名。第一義中無差別相。故曰不異。法等釋也。世法參差于理如等。故曰法等。等取故無異。上來別釋。下䨥結嘆。無比菩提無可喻者結前不可以身得也。過世色相不可比況。故身不得。微妙菩提法難知者結前不可以心得也。菩提性中雖具諸法不可測知。故叵心得。上來第二明教呵辭。世尊維摩說是法下明教呵益。前辭次釋。故我下結。次告光嚴令往問疾。前對彌勒明菩提果。下明其因。于中分別盡此品。來明其行體。問疾品下顯修成相。前行體中初對光嚴明道場行。次對持世明法樂行。后對善德明法施行。道場行者菩提果德名之為道。場者是其處之別稱。如治谷處名為穀場。治麥之處名為麥場。亦如斗處名為鬥場。諠戲之處名為戲場。如是一切出生道處名為道場于中分別有真有應。菩提樹下得道之處名為道場。是其應也。實行出生菩提功德說為道場。是其真也。真有通局。第十地中有一莊嚴道場三昧親生佛德說為道場。是其局也。一切行德出生菩提。斯名道場。是其通也。今此
所論是其真也。法樂行者以善自娛名為法樂。法施行者以行廣齊名為法施。三中初二是自利行。后一利他。自中道場是其出世成熟之行。法樂地前始修之行。道場行中初告光嚴。光嚴后辭。辭中初總。所以下釋。故我下結。釋中有三。一舉昔日被教由緣。二我即為禮而問已下顯彼教辭。三說是法時五百天人發菩提下明教利益。初中憶昔舉被教時。出毗耶離維摩方入彰被教處。第二辭中兩請兩答。我即為禮問言居士從何所來是初問也。答言吾從道場來者是初答也。彼第十地諸三昧中有一莊嚴道場三昧。維摩今就此門以答。故言吾從道場來矣。行能生果名為道場。依行向果故曰從來。我問道場何所是者光嚴重問。曰下維摩重廣答也。曰者總舉酬答之辭。下別顯之。于中初先出其場體。菩薩若應波羅蜜下就人辨從。就人彰來。前中有五。一就心說場。二佈施下就行說場。三神通下就德說場。四多聞下就道說場。五刀無畏下就果說場。諸佛果德菩薩分成。能生圓果。故亦名場。故上說佛從其十力無畏等生。心中有四。直心列名。情無虛為故名為直。無釋也。發行列名。于諸行問起意修學名為發行。能辨釋也。行無中廢故能辨事。深心列名。信樂殷至故曰深心。增益釋也。以心殷至故增功德。菩提心是列其名字。標果愿求名菩提
【現代漢語翻譯】 現代漢語譯本 所說的都是真實情況。『法樂行者』是指以善良的事物自娛自樂，這被稱為『法樂』。『法施』是指行為廣泛而周全，這被稱為『法施』。這三者中，前兩者是自利的行為，後者是利他的行為。在自利的行為中，『道場』是其出世和成熟的行為，『法樂』是地前開始修行的行為。在『道場』的修行中，首先告訴光嚴（Guangyan，菩薩名），光嚴之後（維摩詰）才辭謝。辭謝的內容中，首先是總體的概括，然後在下面進行解釋。所以，我下面進行總結。解釋的內容有三點：一是舉出昔日被教化的因緣，二是從『我即為禮而問言居士從何所來』開始，彰顯他的教導之辭，三是『說是法時五百天人發菩提』，說明教化的利益。在第一點中，回憶過去被教化的時候，從毗耶離（Viyali，古印度城市名）維摩（Vima，維摩詰的簡稱）進入，彰顯被教化的地方。第二點辭謝的內容中有兩請兩答。『我即為禮問言居士從何所來』是第一次提問。回答說『吾從道場來』是第一次回答。他（維摩詰）在第十地（Dashabhumi，菩薩修行的最高階段）的各種三昧（Samadhi，禪定）中，有一種莊嚴道場三昧。維摩現在就從這個門徑來回答，所以說『吾從道場來』。行為能夠產生結果，這被稱為『道場』。依靠行為趨向結果，所以說『從來』。『我問道場何所是者』是光嚴再次提問。『曰』下面是維摩再次廣泛地回答。『曰』是總括酬答之辭，下面分別顯示。其中首先說出它的場所本體。『菩薩若應波羅蜜』下面就人來辨別從何而來，就人來彰顯從何而來。前面的內容有五點：一是就心來說道場，二是『佈施』下面就行為來說道場，三是『神通』下面就功德來說道場，四是『多聞』下面就道路來說道場，五是『刀無畏』下面就結果來說道場。諸佛的果德，菩薩分而成就，能夠產生圓滿的結果，所以也稱為『道場』。所以上面說佛從他的十力（Dashabala，佛的十種力量）、無畏（Vaisaradya，佛的無所畏懼）等產生。心中有四點：直心（Rjucitta）是列出名稱，因為情感沒有虛假，所以稱為『直』，沒有解釋。發行（Prasthana-citta）是列出名稱，在各種行為中，發起意願修習，這稱為『發行』，能夠辨別解釋。行為沒有中斷廢止，所以能夠辨別事情。深心（Gambhiracitta）是列出名稱，因為信樂殷切至誠，所以稱為『深心』，增益解釋。因為心意殷切至誠，所以增加功德。菩提心（Bodhi-citta）是列出它的名字，標明果位的願望和追求，稱為菩提（Bodhi，覺悟）。
【English Translation】 English version What is being discussed is the truth. 'Dharma-joy practitioner' refers to one who delights in goodness, which is called 'Dharma-joy'. 'Dharma-giving' refers to actions that are broad and comprehensive, which is called 'Dharma-giving'. Among these three, the first two are self-benefiting actions, and the last one is other-benefiting. In self-benefiting actions, the 'Bodhimanda' (Bodhimanda, place of enlightenment) is the action of transcendence and maturation, and 'Dharma-joy' is the action of beginning practice before reaching the ground. In the practice of 'Bodhimanda', first, Guangyan (Guangyan, name of a Bodhisattva) is informed, and then (Vima, short for Vimalakirti) declines. In the content of the decline, there is first an overall summary, and then an explanation below. Therefore, I will summarize below. There are three points in the explanation: first, to cite the past causes and conditions of being taught; second, starting from 'I bowed and asked, 'Where does the layman come from?'', to highlight his teaching words; third, 'When this Dharma was spoken, five hundred devas generated Bodhi', to explain the benefits of the teaching. In the first point, recalling the time of being taught in the past, from Viyali (Viyali, name of an ancient Indian city) Vima (Vima, short for Vimalakirti) entering, highlighting the place of being taught. In the second point, there are two requests and two answers in the content of the decline. 'I bowed and asked, 'Where does the layman come from?'' is the first question. The answer 'I come from the Bodhimanda' is the first answer. He (Vimalakirti) has a Samadhi (Samadhi, meditative state) of adorned Bodhimanda among the various Samadhis of the tenth ground (Dashabhumi, the highest stage of Bodhisattva practice). Vima is now answering from this path, so he says 'I come from the Bodhimanda'. Actions that can produce results are called 'Bodhimanda'. Relying on actions to move towards results is why it is said 'come from'. 'I asked, 'What is the Bodhimanda?'' is Guangyan asking again. 'Said' below is Vima answering again extensively. 'Said' is a summary of the responses, which are shown separately below. Among them, first, the essence of the place is stated. 'If a Bodhisattva responds to Paramita' below, people are used to distinguish where it comes from, and people are used to highlight where it comes from. There are five points in the previous content: first, the Bodhimanda is discussed in terms of the mind; second, 'giving' below, the Bodhimanda is discussed in terms of action; third, 'supernatural powers' below, the Bodhimanda is discussed in terms of merit; fourth, 'much learning' below, the Bodhimanda is discussed in terms of the path; fifth, 'fearlessness of the sword' below, the Bodhimanda is discussed in terms of the result. The fruit virtues of all Buddhas are divided and achieved by Bodhisattvas, and they can produce perfect results, so they are also called 'Bodhimanda'. Therefore, it is said above that the Buddha arises from his ten powers (Dashabala, the ten powers of the Buddha), fearlessness (Vaisaradya, the fearlessness of the Buddha), and so on. There are four points in the mind: Straightforward mind (Rjucitta) is listing the name, because emotions are not false, so it is called 'straightforward', without explanation. Aspiring mind (Prasthana-citta) is listing the name, in various actions, initiating the intention to study and learn, this is called 'aspiring mind', which can distinguish and explain. Actions are not interrupted or abandoned, so they can distinguish things. Profound mind (Gambhiracitta) is listing the name, because faith and joy are earnest and sincere, so it is called 'profound mind', which increases explanation. Because the mind is earnest and sincere, it increases merit. Bodhi mind (Bodhi-citta) is listing its name, marking the wishes and pursuits of the fruit position, called Bodhi (Bodhi, enlightenment).
心。無錯釋也。正向菩提心無異求故無錯謬。第二行中初修六度。是自利行。后四無量是利他行。前自利中佈施列名。不望報者離佈施過。持戒列名。得愿具者明戒心勝。用己所持回施眾生名得愿具。如涅槃說。忍辱列名。于諸眾生心無礙者釋顯其相。以于眾生心無悉礙所以能忍精進列名。不懈釋也。禪定列名。心調釋也。智慧列名。現釋也下。四無量利他行中慈是列名。等生釋也。悲是列名。忍疲釋也。喜是列名。悅樂釋也。舍是別名。憎愛斷故釋顯其相。第三德中初明自德。下方便等是利他德。自中神通列其名字。成就六通釋其相也。六通之義如廣別章。此應具論。此明德用。解脫列名。成就八脫故曰解脫。能背舍故釋顯其相。其八解脫亦名背舍。如龍樹釋。背凈五欲舍離著心故名背舍。義如下此明德體。下利他中方便列名。此化他智。化智善巧故曰方便。教化釋也。四攝列名。此利他行。佈施愛語利行同事是其四種。以此四行錄物從道。故名為攝。攝生釋也。第四道中初明自利。降魔已下明其利他。前自利中句別有八。初一是聞次一是思。次三是修后三入證。聞思修證一義次第如地論說。前三教道后一證道。初聞慧中多聞列名。如聞釋也。第二思中伏心列名。制意思法故曰伏心。正觀釋也。于所聞法正意觀蜜。
【現代漢語翻譯】 現代漢語譯本：心，沒有錯誤的解釋。以正確的方向趨向菩提心，沒有其他的追求，因此沒有錯誤。在第二行中，首先修習六度（Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā）（佈施，持戒，忍辱，精進，禪定，智慧），這是自利的行為。後面的四無量心（慈，悲，喜，舍）是利他的行為。在前面的自利行為中，佈施被列出，不期望回報的人遠離了佈施的過失。持戒被列出，能夠實現願望的人表明戒心的殊勝。用自己所持有的東西回施給眾生，這被稱為『得愿具』，如《涅槃經》所說。忍辱被列出，對於一切眾生心中沒有障礙的人，解釋並彰顯了它的相狀。因為對於眾生心中沒有絲毫障礙，所以能夠忍耐。精進被列出，不懈怠地努力。禪定被列出，調伏內心。智慧被列出，當下顯現。在四無量心的利他行為中，慈心被列出，平等對待眾生。悲心被列出，忍受疲憊。喜心被列出，感到喜悅快樂。舍心是特別的名稱，因為斷除了憎恨和愛戀，解釋並彰顯了它的相狀。在第三種功德中，首先闡明自身的功德，下面的方便等是利他的功德。在自身功德中，神通列出了它的名字，成就六神通（六通：天眼通，天耳通，他心通，宿命通，神足通，漏盡通）解釋了它的相狀。六神通的意義如同在廣泛的分別章節中所說，這裡應該詳細論述，這裡闡明的是功德的作用。解脫被列出，因為成就了八解脫（八解脫：內有色想外觀色解脫，內無色想外觀色解脫，凈解脫身作證具足住，空無邊處解脫，識無邊處解脫，無所有處解脫，非想非非想處解脫，想受滅解脫），所以稱為解脫。能夠背離捨棄，解釋並彰顯了它的相狀。這八解脫也稱為背舍，如龍樹（Nāgārjuna）所解釋的，背離清凈的五欲，捨棄執著的心，所以稱為背舍。意義如下，這裡闡明的是功德的本體。下面的利他行為中，方便被列出，這是教化他人的智慧。因為教化的智慧巧妙，所以稱為方便，教化眾生。四攝（佈施，愛語，利行，同事）被列出，這是利他的行為。用這四種行為來引導眾生走向正道，所以稱為攝，攝受眾生。在第四種道中，首先闡明自利，降伏魔眾以下闡明利他。前面的自利部分，句子分別有八句。第一句是聽聞，第二句是思考，第三句是修習，最後三句是進入證悟。聽聞、思考、修習、證悟的意義和次第，如同《地論》所說。前三者是教導的道路，後者是證悟的道路。在最初的聽聞智慧中，多聞被列出，如聽聞佛法。在第二種思考中，伏心被列出，控制意念的方法，所以稱為伏心，正確的觀察。對於所聽聞的佛法，以正確的意念觀察。
【English Translation】 English version: The mind, without erroneous explanations. Directing oneself towards Bodhicitta (the mind of enlightenment), without seeking other goals, therefore without errors. In the second line, first cultivate the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) (Generosity, Discipline, Patience, Diligence, Concentration, Wisdom), which are self-benefiting actions. The subsequent Four Immeasurables (loving-kindness, compassion, joy, equanimity) are actions that benefit others. In the preceding self-benefiting actions, generosity is listed; those who do not expect rewards are free from the faults of generosity. Discipline is listed; those who can fulfill their wishes demonstrate the superiority of a disciplined mind. Using what one possesses to give back to sentient beings is called 'attaining the means to fulfill wishes,' as stated in the Nirvana Sutra. Patience is listed; for those whose minds have no obstructions towards all sentient beings, its characteristics are explained and manifested. Because there are no obstructions in the mind towards sentient beings, one can endure. Diligence is listed, unremitting effort. Concentration is listed, taming the mind. Wisdom is listed, manifesting in the present moment. In the altruistic actions of the Four Immeasurables, loving-kindness is listed, treating all beings equally. Compassion is listed, enduring fatigue. Joy is listed, feeling joyful and happy. Equanimity is a special name, because it severs hatred and attachment, explaining and manifesting its characteristics. In the third virtue, first clarify one's own virtues; the following skillful means, etc., are virtues that benefit others. In one's own virtues, supernormal powers list its name, accomplishing the six supernormal powers (Six supernormal powers: divine eye, divine ear, knowing others' minds, remembering past lives, divine feet, extinction of outflows) explains its characteristics. The meaning of the six supernormal powers is like what is said in the extensive separate chapters; it should be discussed in detail here; what is clarified here is the function of virtue. Liberation is listed, because one has accomplished the Eight Liberations (Eight Liberations: liberation by contemplating external forms while having internal form, liberation by contemplating external forms while having no internal form, liberation by realizing and abiding in the pure body, liberation from the sphere of infinite space, liberation from the sphere of infinite consciousness, liberation from the sphere of nothingness, liberation from the sphere of neither perception nor non-perception, liberation from the cessation of perception and sensation), it is called liberation. Being able to turn away and renounce, explains and manifests its characteristics. These Eight Liberations are also called renunciation, as Nāgārjuna explained, turning away from the pure five desires, abandoning the attached mind, therefore it is called renunciation. The meaning is as follows; what is clarified here is the essence of virtue. In the following altruistic actions, skillful means is listed, this is the wisdom to teach others. Because the wisdom of teaching is skillful, it is called skillful means, teaching sentient beings. The Four Means of Attraction (generosity, kind speech, beneficial action, cooperation) are listed, these are altruistic actions. Using these four actions to guide sentient beings towards the right path, therefore it is called attraction, attracting sentient beings. In the fourth path, first clarify self-benefit, subduing the demons below clarifies benefiting others. In the preceding self-benefiting part, the sentences are divided into eight sentences. The first sentence is hearing, the second sentence is thinking, the third sentence is practicing, and the last three sentences are entering into realization. The meaning and order of hearing, thinking, practicing, and realization are like what is said in the Treatise on the Stages of the Earth. The first three are the path of teaching, and the latter is the path of realization. In the initial wisdom of hearing, extensive learning is listed, such as hearing the Dharma. In the second kind of thinking, subduing the mind is listed, the method of controlling thoughts, therefore it is called subduing the mind, correct observation. Regarding the Dharma that has been heard, observe with correct intention.
第三修中初約道品以明行修。二約四諦。三約因緣。此三行門常相隨逐三十七品列其名字。舍有為法彰其行能。能治染過故舍有為。義如別章。此應具論。諦是列名。苦集滅道是其諦也。此是道境知此生道場。不誑世間彰其行益。自知四諦用度眾生。故不誑世。緣起列名。十二因緣名為因緣。亦稱緣起亦號緣集。義如上解。此亦道場知此生道。故曰道場。無明至死皆無盡者釋顯其相。菩薩知此輪轉無際故曰無盡。義如下釋。第四證中尋詮入實。詮別有三。一煩惱詮。二眾生詮。三是法詮。煩惱是場就詮以舉。知如實故約詮顯實。煩惱本性真如法。是推相窮本故知如實。眾生是場就詮以舉。知無我故約詮顯實。眾生本性空寂無我尋相窮本。故知無我。此說生空為無我也。一切法是就詮以舉。所謂五陰一切諸法。知諸法空約詮顯實。法性本空推相窮本。故知法空。如成實中生空名空。法空之理說為無我。此說生空以為無我。法空名空言左右耳。上來八句是其自利下明利他。于中三句。初降眾魔。第二隨有化益余凡。三伏外道。就初德中降魔列名。神通伏魔故說為降。不傾釋也。自德牢固不為魔動。故能降之。第二德中三界列名。應現三有攝化余凡能生菩提。故曰道場。無所趣故釋顯其相。雖現三界于中不著。故無所趣。第
【現代漢語翻譯】 現代漢語譯本 第三[修]中，首先依據道品闡明修行，其次依據四諦，再次依據十二因緣。這三種修行法門常常相隨，三十七道品只是列出其名稱，捨棄有為法，彰顯其修行功用。能夠對治染污過患，所以捨棄有為法，意義如同其他章節所述，此處應當詳細論述。四諦只是列出名稱，苦、集、滅、道是其四諦。這是修道的境界，瞭解這些就能產生道場，不欺騙世間，彰顯其修行利益。自己瞭解四諦，用以度化眾生，所以不欺騙世人。緣起也是列出名稱，十二因緣稱為因緣，也稱為緣起，也號為緣集，意義如前文解釋。這也是道場，瞭解這些就能產生道，所以稱為道場。從無明到老死，都是沒有窮盡的，這是解釋和彰顯其相狀。菩薩瞭解這種輪轉沒有邊際，所以說沒有窮盡，意義如下文解釋。 第四[證]中，通過言詮進入實相。言詮分別有三種：一是煩惱詮，二是眾生詮，三是法詮。煩惱是道場，就言詮而論，因為如實了知，所以依據言詮彰顯實相。煩惱的本性是真如法，這是推究現象，窮盡根本，所以如實了知。眾生是道場，就言詮而論，因爲了知無我，所以依據言詮彰顯實相。眾生的本性是空寂無我，這是尋究現象，窮盡根本，所以了知無我。這裡說的是生空，認為是無我。一切法是道場，就言詮而論，所謂五陰（Panca-skandha）一切諸法，了知諸法是空，依據言詮彰顯實相。法性本來是空，這是推究現象，窮盡根本，所以了知法空。如同《成實論》中，生空稱為空，法空的道理說是無我。這裡說生空認為是無我，法空稱為空，只是說法不同而已。 上面八句是自利，下面闡明利他。其中有三句：首先是降伏眾魔，第二是隨順眾生，化益其餘凡夫，第三是降伏外道。就第一個功德來說，降伏魔怨只是列出名稱，用神通降伏魔怨，所以說是降伏。不傾動，是解釋其含義。自身功德牢固，不被魔怨所動搖，所以能夠降伏他們。第二個功德中，三界（Triloka）只是列出名稱，應化顯現在三有（Bhava）之中，攝受教化其餘凡夫，能夠產生菩提（Bodhi），所以說是道場。無所趣，是解釋和彰顯其相狀。雖然顯現在三界之中，卻不執著于其中，所以無所趣。
【English Translation】 English version In the third [cultivation], firstly, practice is elucidated based on the categories of enlightenment; secondly, based on the Four Noble Truths (Arya-satya); and thirdly, based on the Twelve Links of Dependent Origination (Dvadasanga-pratitya-samutpada). These three practices often accompany each other. The Thirty-seven Limbs of Enlightenment (Bodhipaksika-dharma) merely list their names, abandoning conditioned dharmas and manifesting their functions in cultivation. They can cure defilements and faults, hence abandoning conditioned dharmas. The meaning is as explained in other chapters, and should be discussed in detail here. The Four Noble Truths are merely listed by name; suffering (Dukkha), origination (Samudaya), cessation (Nirodha), and path (Marga) are the Four Noble Truths. This is the realm of the path; understanding these generates the Bodhimanda (place of enlightenment), not deceiving the world, and manifesting the benefits of cultivation. Knowing the Four Noble Truths oneself, one uses them to liberate sentient beings, hence not deceiving the world. Dependent origination is also listed by name; the Twelve Links of Dependent Origination are called dependent origination, also known as arising from conditions, and also called the collection of conditions. The meaning is as explained above. This is also the Bodhimanda; understanding these generates the path, hence it is called the Bodhimanda. From ignorance (Avidya) to death (Marana), all are without end; this explains and manifests their characteristics. Bodhisattvas understand that this cycle is without limit, hence it is said to be without end. The meaning is explained below. In the fourth [realization], one enters reality through language. There are three types of language: firstly, the language of afflictions (Klesha); secondly, the language of sentient beings (Sattva); and thirdly, the language of dharmas. Afflictions are the Bodhimanda, discussed in terms of language. Because one knows them as they truly are, one manifests reality based on language. The nature of afflictions is the true suchness (Tathata) of dharma. This is investigating phenomena and exhausting the root, hence knowing them as they truly are. Sentient beings are the Bodhimanda, discussed in terms of language. Because one knows no-self (Anatta), one manifests reality based on language. The nature of sentient beings is empty and still, without self. This is investigating phenomena and exhausting the root, hence knowing no-self. This speaks of the emptiness of beings, considering it as no-self. All dharmas are the Bodhimanda, discussed in terms of language, referring to the five aggregates (Panca-skandha) and all dharmas. Knowing that all dharmas are empty, one manifests reality based on language. The nature of dharmas is originally empty. This is investigating phenomena and exhausting the root, hence knowing the emptiness of dharmas. As in the Tattvasiddhi Shastra, the emptiness of beings is called emptiness, and the principle of the emptiness of dharmas is said to be no-self. Here, the emptiness of beings is considered as no-self, and the emptiness of dharmas is called emptiness; it is merely a difference in wording. The above eight lines are for self-benefit; below, it elucidates benefiting others. Among them are three lines: firstly, subduing the demons (Mara); secondly, according with sentient beings, transforming and benefiting other ordinary beings; and thirdly, subduing external paths. Regarding the first merit, subduing demons is merely listing the name. Subduing demons with supernatural powers (Siddhi), hence it is said to be subduing. 'Not tilting' explains its meaning. One's own merits are firm, not moved by demons, hence one can subdue them. In the second merit, the three realms (Triloka) are merely listed by name. Responding and manifesting in the three existences (Bhava), receiving and transforming other ordinary beings, one can generate Bodhi (enlightenment), hence it is said to be the Bodhimanda. 'Without any destination' explains and manifests its characteristics. Although manifesting in the three realms, one is not attached to them, hence without any destination.
三德中師子吼是列其名字。能宣正法摧諸外道名師子吼。無畏釋也。摧邪不怯故無所畏。第五果中句別有三。初句是其對治功德。力等列名。力是十力。言無畏者是四無畏。言不共者十八不共。十八不共廣如別章。此應具論。無諸過者釋顯其相。十力牢固對治諸魔。無畏不怯對治外道。不共殊勝對治二乘。故無諸過。第二是其明凈功德。三明列名。命宿天眼及與漏盡是其三也。無餘礙故釋顯其相。宿命智明除先際愚。天眼智明除后際愚。漏盡智明除真諦愚。故得無礙。第三是其廣知功德。先列其名。菩薩心凈故於一念知一切法。成一切智釋顯其相。上來第一正出場體。自下第二就人辨從約人說來。菩薩若應諸波羅蜜應前自利。教化眾生應上利他。諸有所作順法起修。舉足下足如法進止。有言。出觀名舉足。入寂下足。此解不深。今正論之。乃至色身舉足下足皆從道場住于佛法。方名深矣。從道場來明其所從。住佛法矣彰其所至。上來教意。說是法下明教利益。前辭次釋。故我下結。次告持世。令往問疾先答后辭。辭中初總。所以下釋。故我下結。釋中所以徴前起後下對辨之。于中有四。一彰己昔為魔惑亂。二所言未下明維摩詰已告令知。三即語魔下彰彼維摩降魔索女以法化益。四世尊維摩有如是下結嘆維摩。顯己不及
【現代漢語翻譯】 現代漢語譯本 三德（三種功德）中，『師子吼』（simhanāda，獅子吼）是列出它的名字。能夠宣揚正法，摧毀各種外道，這被稱為『師子吼』，也就是無畏的解釋。因為摧毀邪惡而不膽怯，所以無所畏懼。 第五果中，句子分別有三個部分。第一句是它對治（消除）的功德，『力等』是列出名字。『力』指的是十力（dasabala，如來十力）。說『無畏』指的是四無畏（catu-vaisārajya，四種無所畏懼的自信）。說『不共』指的是十八不共法（āvenikadharma，十八不共佛法）。十八不共法詳細內容如其他章節所述，這裡應該完整論述。『無諸過者』解釋並顯示它的相狀。十力牢固，對治各種魔障；無畏不怯，對治外道；不共殊勝，對治二乘（聲聞乘和緣覺乘）。所以沒有各種過失。 第二是它的明凈功德，『三明』是列出名字。宿命明（pūrva-nivāsānusmrti-jñāna，知宿命智）、天眼明（cyuty-upapāda-jñāna，天眼智）以及漏盡明（āsravaksaya-jñāna，漏盡智）就是這三種。『無餘礙故』解釋並顯示它的相狀。宿命智明，消除對過去際的愚昧；天眼智明，消除對未來際的愚昧；漏盡智明，消除對真諦的愚昧。所以能夠得到無礙。 第三是它的廣知功德，先列出它的名字。菩薩的心清凈，所以在一念之間能夠知曉一切法。成就一切智（sarvajnana，一切智），解釋並顯示它的相狀。上面第一部分，正式地闡述了道場的本體。從下面第二部分開始，就人來辨別，從人的角度來說明。菩薩如果應該修習各種波羅蜜（pāramitā，到彼岸），應該先自利（ātma-hita，自身利益）；教化眾生，應該以上利他（para-hita，利益他人）為先。各種所作所為，都順應佛法而發起修行。舉足下足，都如法地前進和停止。有人說，出觀叫做舉足，入寂叫做下足。這種解釋不深刻。現在正確地論述它，乃至色身（rūpa-kāya，色身）的舉足下足，都從道場出發，安住于佛法，才稱得上深刻。 從道場來，說明它的出發之處；安住于佛法，彰顯它的到達之處。上面是教義的含義。『說是法下』說明教法的利益。『前辭次釋』，所以『故我下結』。接下來告訴持世菩薩（Dhrtarastra，持世），讓他去問候疾病，先回答後來的話語。話語中先總說，『所以下釋』，所以『故我下結』。解釋中，『所以』是承前啓後，『下對辨之』。其中有四個方面：一是彰顯自己過去被魔所迷惑擾亂；二是『所言未下』說明維摩詰（Vimalakirti，維摩詰）已經告訴他；三是『即語魔下』彰顯維摩詰降伏魔眾，索取天女，用佛法教化利益他們；四是『世尊維摩有如是下』總結讚歎維摩詰，顯示自己不如他。 English version Among the three virtues, 'Lion's Roar' (simhanāda) is the listing of its name. Being able to proclaim the true Dharma and destroy various heretical paths is called 'Lion's Roar,' which is the explanation of fearlessness. Because it destroys evil without being timid, it is fearless. In the fifth fruit, the sentences are divided into three parts. The first sentence is its virtue of counteracting (eliminating), 'Power, etc.' is the listing of names. 'Power' refers to the ten powers (dasabala, the ten powers of a Tathagata). Saying 'fearless' refers to the four fearlessnesses (catu-vaisārajya, the four kinds of fearlessness and confidence). Saying 'uncommon' refers to the eighteen uncommon qualities (āvenikadharma, the eighteen uncommon qualities of a Buddha). The details of the eighteen uncommon qualities are as described in other chapters, and should be fully discussed here. 'Without any faults' explains and shows its characteristics. The ten powers are firm, counteracting various demonic obstacles; fearlessness is not timid, counteracting heretics; uncommon is superior, counteracting the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, there are no faults. The second is its virtue of clarity and purity, 'Three Clearnesses' is the listing of names. Knowledge of past lives (pūrva-nivāsānusmrti-jñāna), the divine eye (cyuty-upapāda-jñāna), and the extinction of outflows (āsravaksaya-jñāna) are these three. 'Without any obstacles' explains and shows its characteristics. The wisdom of knowing past lives eliminates ignorance of the past; the wisdom of the divine eye eliminates ignorance of the future; the wisdom of the extinction of outflows eliminates ignorance of the true meaning. Therefore, one can obtain unobstructedness. The third is its virtue of vast knowledge, first listing its name. Because the Bodhisattva's mind is pure, they can know all dharmas in a single thought. Achieving all-knowing wisdom (sarvajnana), explains and shows its characteristics. The first part above formally explains the essence of the Bodhimanda. Starting from the second part below, it distinguishes based on people, explaining from the perspective of people. If a Bodhisattva should cultivate various pāramitās, they should first benefit themselves (ātma-hita); when teaching sentient beings, they should prioritize benefiting others (para-hita). All actions should be initiated and cultivated in accordance with the Dharma. Lifting and lowering the feet should be done in accordance with the Dharma, advancing and stopping accordingly. Some say that emerging from meditation is called lifting the feet, and entering stillness is called lowering the feet. This explanation is not profound. Now, to discuss it correctly, even the lifting and lowering of the feet of the physical body (rūpa-kāya) should originate from the Bodhimanda and abide in the Buddha Dharma to be considered profound. Coming from the Bodhimanda explains its origin; abiding in the Buddha Dharma manifests its destination. The above is the meaning of the teachings. 'Saying this Dharma below' explains the benefits of the Dharma. 'The previous words explain in order,' therefore 'so I conclude below.' Next, he tells the Bodhisattva Dhrtarastra to inquire about the illness, answering the later words first. The words first summarize, 'so explain below,' therefore 'so I conclude below.' In the explanation, 'so' connects the preceding and initiates the following, 'below distinguishes and clarifies.' There are four aspects: first, it highlights that he was confused and disturbed by demons in the past; second, 'what was said below' explains that Vimalakirti had already told him; third, 'immediately speaking to the demons below' highlights that Vimalakirti subdued the demons, demanded celestial maidens, and used the Dharma to teach and benefit them; fourth, 'the World Honored One, Vimalakirti, has such below' concludes and praises Vimalakirti, showing that he is not as good as him.
【English Translation】 English translation line 1 English translation line 2
。初中憶昔舉被惑時。住于凈室舉被惑處。凈室修定。故為魔惑時魔已下顯被惑相。于中有四。一魔化為釋至持世所。二持世不識。謂是帝釋以法教勸。三魔以天女逼施持世。四持世不受。就初句中魔如前解。言波旬者此名極惡。依于佛法而得善利。不念加報及欲毀壞。故曰極惡以為諸女惑亂持世故從天女帝釋樂法數往觀佛。為令持世見而生信故魔自化狀如帝釋。為以音聲惑亂持世故樂絃歌。為惑持世故詣其所。詐善令信故與眷屬合掌禮敬。自下第二持世謂釋以法教勸。于中初明內心不識謂是帝釋。而語已下口言教勸。初先接引嘆其來好。故曰善來。憍尸是其帝釋別稱。雖富已下以法教勸。雖富有應不當自恣誡勸舍過。觀無常教修對治。以求善本勸習善因。翻前自恣。于身命財而修堅法教求常果。翻欲無常。自下第三魔以天女逼施持世。即語我言總以標舉。下別顯之。言正士者就德以呼持世出家受行正法。故曰正士。受萬二千女正勸受女。可備掃灑明受所為。自下第四持世不受。我言憍尸告語其人。無以非法之物要我呵施不應。女為惑垢名非法物。比丘息惡故曰沙門。從佛釋師教化出生。故名釋子。諸女既是非法之物莫用要我沙門釋子。此非我宜明受不合。此初段竟。自下第二明維摩詰告己令知。所言未語時也。言維
摩詰告語人也。來謂我等告語辭也。非帝釋也彰其所非。是為魔來嬈固汝耳明其所是。嬈謂嬈亂固語固媚。自下第三明維摩詰降魔索女以法化益。于中有二。一從魔索女。二於是波旬告諸女下以女還魔。前從索女教以正法。後段還女令傳正法。又前索女化修自利。後段還女教修利他。又復前段化益天女。後段還女轉化余天。初中有五。一從魔索女。是諸女等可以與我如我應受。可以與我明魔應施。如我應受明己應受。維摩俗人故應受女二魔聞不與于中初先內以驚懼。次念維摩將無惱我奪女強留名為惱我。后欲隱形維摩制之。而不能隱下復盡力維摩制之亦不得去。三空聲勸舍。即聞空聲總以標舉。此是誰聲。當應亦是維摩所發。波旬以女與之。將去正勸舍女。四魔畏舍女。恐彼維摩神力制已永不得去。故言畏故吝而強舍名俯仰與。五維摩得女。以法化益。問曰直爾化之足得。何勞從魔索得方化。女性從主。若不索取制仰從魔難以攝化。故須索取然後教法。
又若維摩不索屬己便於維摩疏礙不親難以化益。故須索取然後教法。文中有四。一總勸發心。魔以汝等與我今汝皆當發菩提心。二即隨所應而為說下別教發心。三複言汝等已發意下總教法樂。已發道意牒前起后。言有法樂可以自娛示其所欣。以法釋神名為法樂。
【現代漢語翻譯】 現代漢語譯本： 摩詰（Vimalakirti的另一種稱謂）告訴人們：『來』是指告訴我等這些話語。』非帝釋（Indra）也』，是爲了彰顯他所否定的對象。』是為魔來嬈固汝耳』，是爲了闡明他所肯定的是魔的干擾。』嬈』是指嬈亂，』固』是指固執和諂媚。下面第三部分闡明維摩詰（Vimalakirti）如何降伏魔（Mara），索取天女，並以佛法教化她們，使她們受益。這部分內容分為兩點：一是向魔索取天女，二是從』於是波旬（Mara）告諸女』開始，將天女歸還給魔。前一部分是索取天女，並教導她們正法；后一部分是歸還天女，讓她們傳播正法。此外，前一部分教化天女修習自利，后一部分歸還天女，教導她們修習利他。而且，前一部分是教化天女受益，后一部分歸還天女，轉化其他天人。第一部分包含五點：一是向魔索取天女，』是諸女等可以與我，如我應受。』 』可以與我』，說明魔應該施捨；』如我應受』，說明自己應該接受。維摩詰是俗人，所以應該接受天女。二是魔聽到后不給，其中首先是內心驚懼，其次是想到維摩詰會不會惱怒我，奪走天女並強行留下，這叫做惱怒我。然後想要隱身，維摩詰制止了他，使他無法隱身。下面又竭盡全力，維摩詰制止了他，也無法離開。三是空中傳來聲音勸他捨棄。』即聞空聲』，總括地提出來。』此是誰聲』，應當也是維摩詰所發出的聲音。波旬將天女給他，正要帶走時，勸他捨棄天女。四是魔畏懼而捨棄天女，恐怕維摩詰的神力制服了他，使他永遠無法離開。所以說因為畏懼而勉強捨棄，叫做』俯仰與』。五是維摩詰得到天女，以佛法教化她們，使她們受益。有人問：』直接教化她們就足夠了，為何要費力從魔那裡索取后再教化？』因為女性依附於主人，如果不索取，那麼制服並強迫她們聽從魔的命令，就難以攝受教化。所以必須索取之後才能教導佛法。 此外，如果維摩詰不索取天女，使她們歸屬於自己，那麼天女們就會對維摩詰疏遠和隔閡，難以教化她們受益。所以必須索取之後才能教導佛法。文中包含四點：一是總的勸發菩提心。』魔以汝等與我，今汝皆當發菩提心。』二是』即隨所應而為說』開始，分別教導發菩提心。三是』復言汝等已發意』開始，總的教導法樂。』已發道意』，承接前面，開啟後面。說有法樂可以自娛，展示她們所喜悅的。以佛法解釋神妙，叫做』法樂』。
【English Translation】 English version: Vimalakirti (another name for Vimalakirti) tells people: 'Come' refers to telling me and others these words. 'Not Indra' is to highlight what he denies. 'This is Mara coming to disturb you' is to clarify that what he affirms is Mara's interference. 'Disturb' refers to disturbance, 'firm' refers to stubbornness and flattery. The third part below explains how Vimalakirti subdued Mara, demanded the goddesses, and taught them the Dharma, benefiting them. This part is divided into two points: one is demanding the goddesses from Mara, and the other is from 'Then Mara told the goddesses' onwards, returning the goddesses to Mara. The former part is demanding the goddesses and teaching them the right Dharma; the latter part is returning the goddesses and letting them spread the right Dharma. In addition, the former part teaches the goddesses to cultivate self-benefit, and the latter part returns the goddesses and teaches them to cultivate benefiting others. Moreover, the former part is to benefit the goddesses, and the latter part is to return the goddesses and transform other devas. The first part contains five points: one is demanding the goddesses from Mara, 'These goddesses can be given to me, as I should receive them.' 'Can be given to me' indicates that Mara should give; 'as I should receive them' indicates that I should receive them. Vimalakirti is a layman, so he should receive the goddesses. Second, Mara does not give after hearing this, among which the first is inner fear, and the second is thinking whether Vimalakirti will be angry with me, take the goddesses and forcibly keep them, which is called angering me. Then he wants to disappear, but Vimalakirti stops him, making him unable to disappear. Below, he tries his best again, but Vimalakirti stops him, and he cannot leave either. Third, a voice comes from the air advising him to give up. 'Then hear the voice from the air' is a general summary. 'Whose voice is this' should also be the voice of Vimalakirti. Mara gives the goddesses to him, and just as he is about to take them away, he is advised to give up the goddesses. Fourth, Mara fears and gives up the goddesses, fearing that Vimalakirti's divine power will subdue him, making him unable to leave forever. So it is said that he reluctantly gives up because of fear, which is called 'giving up reluctantly'. Fifth, Vimalakirti obtains the goddesses and teaches them the Dharma, benefiting them. Someone asks: 'It is enough to teach them directly, why bother to demand them from Mara before teaching them?' Because women depend on their masters, if they are not demanded, then subduing and forcing them to obey Mara's orders will make it difficult to subdue and teach them. Therefore, they must be demanded before teaching the Dharma. Furthermore, if Vimalakirti does not demand the goddesses and make them belong to him, then the goddesses will be estranged and alienated from Vimalakirti, making it difficult to teach them and benefit them. Therefore, they must be demanded before teaching the Dharma. The text contains four points: one is the general encouragement to arouse Bodhicitta (the mind of enlightenment). 'Mara gives you to me, now you should all arouse Bodhicitta.' Second, from 'Then according to what is appropriate, he speaks' onwards, teaching the arousal of Bodhicitta separately. Third, from 'Again, you have already aroused the intention' onwards, teaching the joy of Dharma in general. 'Already aroused the intention of the Way' connects the previous and opens the following. It is said that there is the joy of Dharma that can be used for self-entertainment, showing what they like. Explaining the miraculous with the Dharma is called 'joy of Dharma'.
不應復樂五欲樂也教其厭所。四天女問下廣教法樂。先問后教。教中先別後總結之。別中有二。一正教起行。二樂聞深下明攝行儀。前起行中相從為三。初樂信佛樂欲聽法樂供養眾明其翻邪歸正之行。二樂離欲下明其離過對治之行。于中四句。一樂離五欲。二樂觀五陰如似怨賊共相摧滅。三觀四大如似毒蛇性相乖反。四觀內六入如似空聚。眼等六根名為內入空無神主。三樂隨護下明修隨順趣道之行。于中初明世間所行。廣菩提下明出世間。世間行中隨護道意守菩提心。守護之相如涅槃說。樂饒益下起菩提行。起饒益生起利他行。樂敬養等修自利行。自利行中樂敬養師明攝法行。樂行施等明造修行。修行六度。出世行中廣菩提心明修廣愿。樂降伏等明修廣行。樂降眾魔修利他德。下修自利。樂斷煩惱明修斷德。樂凈土等明修行德。樂凈佛土修凈土行。如上廣說。就相下起法身行。成就相好修諸功德修起報身相好之業。如涅槃經及地持說。樂嚴道場修起法身。亦如上說。上來第一正教起行。自下第二教攝行儀。于中合有門句四對。初二一對約法辨儀。于中樂聞深法不畏就約教法以明學儀。樂三脫門不樂非時約就理法以顯學儀。空無相愿是三脫門廣如別章。此應具論。雖樂觀此不同聲聞非時取證而住小果。名為不樂非時。中
【現代漢語翻譯】 現代漢語譯本 不應該再貪戀五欲之樂，教導她們厭惡這些。四位天女提問后，佛陀廣泛地教導佛法的快樂。先提問，后教導。教導中先分別說明，后總結。分別說明中又有兩部分：一是正式教導如何開始修行，二是樂於聽聞深奧的佛法，接著說明如何攝取修行的儀軌。在開始修行中，從相上來看分為三部分：首先是樂於信佛、樂於想要聽聞佛法、樂於供養僧眾，闡明她們捨棄邪見、歸正的修行。其次是樂於遠離慾望，闡明她們遠離過失、對治煩惱的修行。其中有四句話：一是樂於遠離五欲。二是觀察五蘊，如同怨賊互相摧殘毀滅。三是觀察四大，如同毒蛇，性質相互違背。四是觀察內六入，如同空虛的聚集。眼等六根名為內入，空無主宰。再次是樂於隨順守護，闡明修習隨順趨向正道的修行。其中首先闡明世間所行，『廣菩提』以下闡明出世間。世間修行中，隨順守護道意，守護菩提心。守護的相狀如《涅槃經》所說。『樂饒益』以下發起菩提行，發起饒益眾生的利他行為。『樂敬養』等修習自利行為。自利行為中，樂於尊敬供養師長，闡明攝取佛法的行為。樂於行佈施等，闡明造作修行的行為，修行六度。出世間修行中，『廣菩提心』闡明修習廣大的誓願。『樂降伏』等闡明修習廣大的行為。樂於降伏眾魔，修習利益他人的功德。以下修習自利。樂於斷除煩惱，闡明修習斷除煩惱的功德。『樂凈土』等闡明修習清凈的功德。樂於清凈佛土，修習清凈國土的行為。如上廣泛地說明。『就相』以下發起法身之行。成就相好，修習各種功德，修習發起報身相好的業。如《涅槃經》及《地持經》所說。『樂嚴道場』修習發起法身，也如上所說。以上是第一部分，正式教導如何開始修行。以下是第二部分，教導如何攝取修行的儀軌。其中共有四對門句。最初兩對是根據法來辨別儀軌。其中樂於聽聞深奧的佛法而不畏懼，是根據教法來闡明學習的儀軌。樂於三解脫門，不樂於非時，是根據理法來顯示學習的儀軌。空、無相、無愿是三解脫門，詳細內容如其他章節所述，此處應該完整地論述。雖然觀察這些，但不同於聲聞乘，不在非時證悟而停留在小果，這被稱為不樂於非時。中
【English Translation】 English version They should not indulge in the pleasures of the five desires, teaching them to厭(yàn) (detest) them. After the four goddesses asked questions, the Buddha extensively taught the joy of the Dharma. First questions, then teachings. The teachings are first explained separately, then summarized. There are two parts to the separate explanations: first, the formal teaching on how to begin practice; second, the joy of hearing profound Dharma, followed by explaining how to incorporate the practice's etiquette. In starting the practice, from the perspective of characteristics, it is divided into three parts: first, joy in believing in the Buddha, joy in wanting to hear the Dharma, joy in making offerings to the Sangha, clarifying their act of abandoning heresy and returning to the right path. Second, joy in離欲(lí yù) (detachment from desires), clarifying their practice of abandoning faults and counteracting afflictions. Among them are four sentences: first, joy in detaching from the five desires. Second, observing the five aggregates as if they were怨賊(yuàn zéi) (enemy thieves) mutually destroying each other. Third, observing the four elements as if they were poisonous snakes, their natures mutually contradictory. Fourth, observing the six internal entrances as if they were empty gatherings. The six roots, such as the eyes, are called internal entrances, empty and without a master. Again, joy in following and protecting, clarifying the practice of cultivating in accordance with the path. Among them, first clarifying worldly practices, '廣菩提(guǎng pú tí)' (extensive Bodhi) and below clarifying the transcendent. In worldly practice, follow and protect the intention of the path, protect the Bodhi mind. The aspect of protection is as described in the Nirvana Sutra. '樂饒益(lè ráo yì)' (joy in benefiting) and below initiate Bodhi practice, initiating the altruistic act of benefiting sentient beings. '樂敬養(lè jìng yǎng)' (joy in reverence and support) etc. cultivate self-benefiting practices. In self-benefiting practices, joy in respecting and supporting teachers clarifies the act of embracing the Dharma. Joy in practicing giving etc. clarifies the act of creating practices, cultivating the six perfections. In transcendent practice, '廣菩提心(guǎng pú tí xīn)' (extensive Bodhi mind) clarifies the cultivation of vast vows. '樂降伏(lè xiáng fú)' (joy in subduing) etc. clarifies the cultivation of vast actions. Joy in subduing all demons cultivates the merit of benefiting others. Below, cultivate self-benefit. Joy in cutting off afflictions clarifies the cultivation of the merit of cutting off afflictions. '樂凈土(lè jìng tǔ)' (joy in pure land) etc. clarifies the cultivation of pure merit. Joy in purifying the Buddha land cultivates the act of purifying the land. As extensively explained above. '就相(jiù xiàng)' (regarding characteristics) and below initiate the practice of Dharmakaya. Accomplishing characteristics and marks, cultivating various merits, cultivating the karma of initiating the characteristics and marks of the reward body. As described in the Nirvana Sutra and the Bodhisattva-bhumi Sutra. '樂嚴道場(lè yán dào chǎng)' (joy in adorning the Bodhimanda) cultivates the initiation of Dharmakaya, also as described above. The above is the first part, formally teaching how to begin practice. Below is the second part, teaching how to incorporate the practice's etiquette. Among them, there are four pairs of door sentences. The first two pairs are based on the Dharma to distinguish etiquette. Among them, joy in hearing profound Dharma without fear is based on the teaching to clarify the etiquette of learning. Joy in the three gates of liberation, not rejoicing in untimely, is based on the principle to reveal the etiquette of learning. Emptiness, signlessness, and wishlessness are the three gates of liberation, detailed as described in other chapters, which should be fully discussed here. Although observing these, it is different from the Sravakas, not attaining enlightenment untimely and remaining in the small fruit, which is called not rejoicing in untimely. Middle
間兩對約人辨儀。前二一對約就同學以辨學儀。樂近同學是初句也。于非同學心無恚礙是后句也。后二一對約就知識以辨學儀。護惡知識是初句也。近善知識是后句也。約人如是。下二一對約就說以辨學儀。樂心喜凈是離過心。樂修道品是修善心。又心喜凈是信樂心。樂修無量道品之法是廣願心。上來別竟。是為菩薩法樂總結。上來第一從魔索女以法化益。自下第二以女還魔利益余天。句別有七。一魔喚諸女欲共還宮。二諸女不從。三魔喚不得從維摩索。四維摩與。五諸女請問。六維摩教勸。七天女辭去。就初段中言我與汝俱還天宮天樂招引。第二諸女不從之中言以我等與此居士翻前我欲與汝俱還。言有法樂我等甚樂不樂欲樂翻前天宮。第三魔從維摩索中魔言居士可舍此女直勸令舍。一切所有施於彼者是為菩薩以法勸舍。恐彼不捨故為此勸。第四維摩以女還。中我已舍已汝便將去正明舍女。令一切生法愿具足因事興愿。因遂魔愿用兼一切。故愿一切求法之愿悉得具足。又愿一切如法之愿皆悉具足。又因舍女。令於他化廣利余天名一切生法愿具足。自下第五諸女請問。我等云何止住魔宮此言兩解。一就違釋。我是菩薩云何使我止住魔宮舍我還魔。二就順解。順請維摩。我等何止住魔宮利益眾生。自下第六維摩教勸。若對
【現代漢語翻譯】 現代漢語譯本： 辨別儀軌在於人際關係的兩種對應。
前兩種對應關係是關於同學之間，用以辨別學習的儀軌。『樂於親近同學』是第一句。『對於非同學，心中沒有嗔恨和障礙』是第二句。
后兩種對應關係是關於知識方面，用以辨別學習的儀軌。『守護邪惡的知識』是第一句。『親近善良的知識』是第二句。以上是關於人際關係的對應。
下面的兩種對應關係是關於說法方面，用以辨別學習的儀軌。『內心喜悅清凈』是遠離過失的心。『樂於修習道品』是修習善良的心。而且，『內心喜悅清凈』是信樂的心。『樂於修習無量道品的法』是廣大的願心。以上是分別的總結。這是菩薩法樂的總結。
以上第一部分是從魔索女（魔王派遣的女兒）以佛法化導利益眾生。下面第二部分是以天女歸還魔王來利益其他天人。句子分別有七句：
一、魔王呼喚眾天女，想要一起返回宮殿。
二、眾天女不聽從。
三、魔王呼喚不得，向維摩（Vimalakirti，維摩詰）索要。
四、維摩給予。
五、眾天女請問。
六、維摩教導勸誡。
七、天女告辭離去。
就第一段中，魔王說『我與你們一同返回天宮』，用天上的快樂來招引她們。第二段眾天女不聽從，說『我們與這位居士在一起』，與前面『我想要與你們一同返回』相反。說『有佛法的快樂，我們非常快樂』，不樂於（天上的）慾望之樂，與前面的天宮相反。第三段魔王向維摩索要天女，魔王說『居士可以捨棄這些天女』，直接勸說捨棄。『將一切所有佈施給他人，這就是菩薩』，用佛法勸說捨棄。恐怕維摩不捨棄，所以這樣勸說。第四段維摩將天女歸還，說『我已經捨棄了，你便帶走吧』，正是表明捨棄天女。令一切眾生求法的願望都具足，因事而生起願望。因為順遂了魔王的願望，所以兼顧一切。所以愿一切求法的願望都能夠具足。又愿一切如法的願望都全部具足。又因為捨棄天女，令他在化自在天（Paranirmitavasavartin，欲界第六天）廣為利益其他天人，名為一切眾生求法的願望都具足。下面第五段眾天女請問，『我們如何止住魔宮』，這句話有兩種解釋。一種是就違背來解釋，『我是菩薩，怎麼能讓我止住魔宮，捨棄我還給魔王』。一種是就順從來解釋，順從地請問維摩，『我們如何止住魔宮來利益眾生』。下面第六段維摩教導勸誡。如果對……
【English Translation】 English version: The discernment of conduct lies in two pairs of relationships. The first two pairs are about fellow students, used to discern the conduct of learning. 'Delighting in being close to fellow students' is the first sentence. 'Having no anger or obstacles in the heart towards non-fellow students' is the second sentence. The latter two pairs are about knowledge, used to discern the conduct of learning. 'Protecting against evil knowledge' is the first sentence. 'Being close to good knowledge' is the second sentence. The above is about the correspondence of interpersonal relationships. The following two pairs are about speaking, used to discern the conduct of learning. 'The heart delights in purity' is the mind that is free from faults. 'Delighting in cultivating the factors of enlightenment' is the mind that cultivates goodness. Moreover, 'the heart delights in purity' is the mind of faith and joy. 'Delighting in cultivating the Dharma of immeasurable factors of enlightenment' is the mind of vast aspiration. The above is a separate summary. This is the summary of the Dharma bliss of a Bodhisattva. The first part above is from the demon's daughters (daughters dispatched by Mara) transforming and benefiting sentient beings with the Dharma. The second part below is about returning the goddesses to Mara to benefit other devas. The sentences are divided into seven: 1. Mara calls the goddesses, wanting to return to the palace together. 2. The goddesses do not obey. 3. Mara calls but cannot get them, and asks Vimalakirti (維摩詰) for them. 4. Vimalakirti gives them. 5. The goddesses ask for instruction. 6. Vimalakirti teaches and exhorts. 7. The goddesses bid farewell and leave. In the first paragraph, Mara says 'I will return to the heavenly palace with you', using heavenly pleasures to entice them. In the second paragraph, the goddesses do not obey, saying 'We are with this householder', contrary to the previous 'I want to return with you'. Saying 'There is Dharma bliss, we are very happy', not delighting in (heavenly) sensual pleasures, contrary to the previous heavenly palace. In the third paragraph, Mara asks Vimalakirti for the goddesses, Mara says 'Layman, you can give up these goddesses', directly exhorting him to give them up. 'Giving everything to others is a Bodhisattva', using the Dharma to exhort him to give them up. Fearing that Vimalakirti will not give them up, he exhorts him in this way. In the fourth paragraph, Vimalakirti returns the goddesses, saying 'I have already given them up, you can take them away', precisely indicating the giving up of the goddesses. May the wishes of all sentient beings seeking the Dharma be fulfilled, arising wishes because of the event. Because it fulfills Mara's wishes, it takes everything into account. Therefore, may all wishes for seeking the Dharma be fulfilled. Also, may all wishes in accordance with the Dharma be completely fulfilled. Also, because of giving up the goddesses, may he widely benefit other devas in Paranirmitavasavartin (他化自在天), called the fulfillment of the wishes of all sentient beings seeking the Dharma. In the fifth paragraph below, the goddesses ask, 'How can we stay in Mara's palace', this sentence has two interpretations. One is to interpret it in terms of contradiction, 'I am a Bodhisattva, how can you make me stay in Mara's palace, giving me back to Mara'. One is to interpret it in terms of obedience, obediently asking Vimalakirti, 'How can we stay in Mara's palace to benefit sentient beings'. In the sixth paragraph below, Vimalakirti teaches and exhorts. If facing...
前違下文名勸。若對順請下文名教。于中住文曲有三句。第一總舉無盡燈門勸其修學。二無盡燈者譬如已下廣辨其門。三汝等雖下明學有益。初中諸姊告發其人。彼天先生故喚為姊。言有法門名無盡燈舉其法體。法從喻稱名無盡燈。汝等當學勸其修習。第二句中無盡燈者牒前起后。次辨后結。辨中初明自利兼他。先喻后合。夫一菩薩合前一燈。開百千生合前喻中然百千燈。令發阿耨三菩提心合前冥者皆明。于其道意亦不滅盡合前終明不盡。此喻反合自利兼他。隨所說法而自增益一切善法他利兼自。是名下結。下學益中汝等雖住以無盡燈令發心者為報佛恩他利兼自。令無數天子天女發菩提心是他利也。為報佛恩是兼自也。行順佛心名報佛恩。亦大饒益一切眾生自利兼他。此第六竟。爾時已下是第七段諸女辭去。上來第三廣明維摩降魔索女以法化益。世尊維摩如是下大段第四結嘆維摩。顯己不及。言有如是自在神力結嘆向前降魔之力。智慧辨才結嘆向前化女之德。前辭次釋。故我不任結己不堪。次告善德令往問疾。前告二人明自利行。此明利他。先告后辭。辭中初總。所以下釋。故我下結。釋中所以徴前起後下對釋之。文別有二。一舉昔日被呵由緣。二時維摩下彰教呵辭。前中初言憶念我昔明被呵時。自於父捨出被呵處。
【現代漢語翻譯】 現代漢語譯本 前面違背下文所說的勸導。如果（說法）對順，請看下文所說的教誨。在這段文字中，文句結構有三句。第一句總括『無盡燈門』，勸導人們修學。第二句『無盡燈者譬如已下』，廣泛辨析這個法門。第三句『汝等雖下』，說明學習是有益處的。在第一句中，眾位天女告發其人。因為他們是天先生，所以稱呼為『姊』。說有一種法門名為『無盡燈』，這是舉出法的本體。法從比喻而來，稱為『無盡燈』。『汝等當學』，勸導他們修習。第二句中，『無盡燈者』是承接前文，開啟後文。接下來辨析，最後總結。辨析中，首先說明自利兼顧利他。先用比喻，後作總結。『夫一菩薩』對應前文的『一燈』。『開百千生』對應前文比喻中的『然百千燈』。『令發阿耨三菩提心』（Anuttara-samyak-bodhi-citta，無上正等正覺之心）對應前文『冥者皆明』。『于其道意亦不滅盡』對應前文『終明不盡』。這個比喻反過來總結了自利兼顧利他。隨著所說法的不同，自己也會增益一切善法，利他兼顧自利。『是名下結』，是下面的總結。在學習有益的部分，『汝等雖住以無盡燈令發心者』，是爲了報答佛恩，利他兼顧自利。『令無數天子天女發菩提心』是利他。『為報佛恩』是兼顧自利。行為順應佛心，名為報佛恩。也大大饒益一切眾生，自利兼顧利他。這是第六段的結束。『爾時已下』是第七段，眾位天女辭別離去。以上第三部分，廣泛說明了維摩（Vimalakirti）降伏魔眾，索取天女，用佛法化益他們。『世尊維摩如是下』，是第四大段，總結讚歎維摩。顯示自己不如他。說『有如是自在神力』，總結讚歎前面降伏魔眾的力量。『智慧辨才』，總結讚歎前面化度天女的功德。前面是辭退，接下來是解釋。『故我不任』，總結自己不堪勝任。接下來告訴善德（Shan De），讓他去問候病情。前面告訴兩位菩薩，說明自利的行為。這裡說明利他的行為。先告知，后辭退。辭退中，首先是總說。『所以下釋』，是解釋的原因。『故我下結』，是最後的總結。解釋中，『所以徴前起後下對釋之』，是因為要徵詢前文，開啟後文，下面是對前面的解釋。文句分別有兩部分。一部分是舉出昔日被呵斥的緣由。另一部分是『時維摩下』，彰顯教誨和呵斥的言辭。前一部分中，首先說『憶念我昔』，說明被呵斥的時候。自己從父親的住所出來，就是被呵斥的地方。
【English Translation】 English version The preceding contradicts the exhortation mentioned in the following text. If the (teaching) is correct and agreeable, please refer to the teachings in the following text. Within this passage, the sentence structure consists of three parts. The first part summarizes the 'Endless Lamp Dharma Gate', encouraging people to cultivate and learn. The second part, 'Endless Lamp is like below', extensively analyzes this Dharma Gate. The third part, 'Although you below', explains that learning is beneficial. In the first part, the celestial sisters accuse that person. Because they are celestial beings, they are addressed as 'sisters'. It is said that there is a Dharma Gate called 'Endless Lamp', which highlights the essence of the Dharma. The Dharma comes from metaphor and is called 'Endless Lamp'. 'You should learn', encouraging them to practice. In the second sentence, 'Endless Lamp' connects the preceding and initiates the following. Next is the analysis, and finally the conclusion. In the analysis, it first explains benefiting oneself while also benefiting others. First, a metaphor is used, followed by a summary. 'A Bodhisattva' corresponds to the 'one lamp' in the previous text. 'Opening hundreds of thousands of lives' corresponds to 'lighting hundreds of thousands of lamps' in the previous metaphor. 'Causing the arising of Anuttara-samyak-bodhi-citta' corresponds to 'the darkness becomes light' in the previous text. 'Their intention in the path will not be extinguished' corresponds to 'the light will never be exhausted' in the previous text. This metaphor, in turn, summarizes benefiting oneself while also benefiting others. Depending on the Dharma being taught, one will also increase all good Dharmas, benefiting others while also benefiting oneself. 'The conclusion below' is the conclusion below. In the part about the benefits of learning, 'Although you dwell, using the Endless Lamp to cause those who give rise to the mind' is to repay the Buddha's kindness, benefiting others while also benefiting oneself. 'Causing countless celestial sons and daughters to give rise to Bodhi-citta' is benefiting others. 'To repay the Buddha's kindness' is also benefiting oneself. Acting in accordance with the Buddha's mind is called repaying the Buddha's kindness. It also greatly benefits all sentient beings, benefiting oneself while also benefiting others. This is the end of the sixth section. 'From then on' is the seventh section, where the celestial sisters bid farewell and leave. The third part above extensively explains Vimalakirti subduing the demons, asking for celestial maidens, and using the Dharma to transform and benefit them. 'The World Honored One, Vimalakirti, is like below' is the fourth major section, summarizing and praising Vimalakirti. Showing that oneself is not as good as him. Saying 'having such unconstrained divine power' summarizes and praises the power of subduing the demons earlier. 'Wisdom and eloquence' summarizes and praises the merits of transforming the celestial maidens earlier. The preceding is the refusal, and the following is the explanation. 'Therefore, I am not capable' summarizes that oneself is not capable. Next, tell Shan De to ask about the illness. Earlier, telling the two Bodhisattvas explained the behavior of benefiting oneself. Here, it explains the behavior of benefiting others. First, inform, then decline. In the decline, first is the general statement. 'The reason below explains' is the reason for the explanation. 'Therefore, I conclude below' is the final conclusion. In the explanation, 'Therefore, inquiring about the preceding initiates the following and explains the preceding' is because it is necessary to inquire about the preceding text, initiate the following text, and the following is an explanation of the preceding. The sentences are divided into two parts. One part is to cite the reasons for being scolded in the past. The other part is 'When Vimalakirti below' highlights the words of teaching and scolding. In the first part, it first says 'Remember my past' to explain when being scolded. Coming out of my father's residence is where I was scolded.
設大施等彰被呵事。由施侷限所以被呵。前于父舍明處局也。設大施會供養一切乃至乞人明由局也。是中唯供七種之人不及餘者。所以是局。期滿七日明時局也。局故被呵。自下第二明教呵辭。時維摩詰來入會中乃至不當如汝所設是呵辭也。當爲法下是教辭也。以行並治名為法施。法施寬廣。所以教之。教中粗二細分有四。言粗二者一就行修以明法施。二我時心得清凈已下約就財事以明法施。細分四者一就行修以明法施。二婆羅門中二百人下明說利益。三從我時心得凈下約就財事以明法施。四城中一下明法施益。初中有三。第一總勸。二我言下別教修習。第三是為法施會下結嘆顯勝。初中當爲法施之會舉勝勸修。何用財會舉劣勸舍。第二教中兩請兩答。我言居士何謂法施是初請也。法施會者無前無後一時供養一切眾生是名法施是初答也。菩薩一行無為物一一所等為一切。故無先後。一時供養一切生矣。無先無後一時供養明施頓也。供一切生明供廣也。言何謂也是其後請謂以菩提起慈心等是后答也。此中所辨宗明利他。于中細分亦有自利利他他別。文中有四。初四無量明利他心。二以攝慳下修習六度。明自利行。三教化眾生而起空下依前第一利他之心起利他行。四以敬事下依前第二自利之行明修成相。就初段中先應解釋
【現代漢語翻譯】 現代漢語譯本 設立盛大的佈施等活動，如果彰顯出有所偏頗，就會受到呵斥。因為佈施有所侷限，所以會受到呵斥。之前在父親的住所，已經明確指出這種侷限性。比如設立大型佈施會，供養一切人，甚至包括乞丐，這表明了佈施的範圍有所侷限。因為在這種佈施中，只供養七種特定的人，而忽略了其他人，所以說它具有侷限性。限定七天的時間，也表明了時間上的侷限性。因為存在這些侷限性，所以會受到呵斥。接下來第二部分，闡述教誨和呵斥的言辭。當時，維摩詰來到會中，乃至『不應當像你這樣設定佈施』，這些都是呵斥的言辭。『應當爲了法』以下，是教誨的言辭。以行為和治理相結合，稱之為法施。法施的範圍更加寬廣，所以教導大家要行法施。在教誨中，粗略地分為兩個方面，細緻地分為四個方面。粗略的兩個方面，一是通過修行來闡明法施，二是從『我當時內心得到清凈』以下，從財物的角度來闡明法施。細緻的四個方面，一是通過修行來闡明法施，二是『婆羅門中有二百人』以下，闡明法施的利益。三是從『我當時內心得到清凈』以下，從財物的角度來闡明法施。四是『城中』以下，闡明法施的益處。在第一個方面中，包含三個部分。第一，總體的勸導。第二，從『我言』以下，分別教導如何修習。第三，『這是爲了法施會』以下，總結讚歎，彰顯法施的殊勝。在總體的勸導中，提出『應當爲了法施之會』，用殊勝的法施來勸導修行，用有侷限的財施來勸導捨棄。第二部分教導中，包含兩次請求和兩次回答。『我言居士，何謂法施』，這是第一次請求。『法施會者，無前無後，一時供養一切眾生，是名法施』，這是第一次回答。菩薩的修行，沒有爲了某個事物而特意去做，而是將每一件事都等同於一切事物。因此沒有先後之分。一時供養一切眾生。『無先無後，一時供養』，表明佈施的頓悟性。『供一切生』，表明供養的廣泛性。『言何謂也』，這是第二次請求，『謂以菩提起慈心』等，是第二次回答。這裡所辨析的宗旨是利益他人。其中細緻地分為自利、利他和利他差別。文中包含四個部分。最初的四無量心，闡明利益他人的心。二是『以攝慳』以下，修習六度，闡明自利的行為。三是『教化眾生而起空』以下，依據前面的第一點，利益他人的心，發起利益他人的行為。四是『以敬事』以下，依據前面的第二點，自利的行為，闡明修行的成就之相。在第一段中，首先應該解釋四無量心。
【English Translation】 English version Establishing grand almsgiving events and the like, if they conspicuously display partiality, will be subject to reproach. Because almsgiving is limited, it is reproached. Previously, in the father's residence, this limitation was clearly pointed out. For example, establishing a large almsgiving assembly, offering to everyone, even beggars, demonstrates the limitation of the almsgiving's scope. Because in this almsgiving, only seven specific types of people are offered to, while others are neglected, it is said to have limitations. Limiting the time to seven days also indicates a temporal limitation. Because these limitations exist, it is subject to reproach. Next, the second part elucidates the words of instruction and reproach. At that time, Vimalakirti (name of a bodhisattva) came to the assembly, and even said, 'You should not set up almsgiving like this,' these are words of reproach. 'You should do it for the Dharma (teachings of Buddhism)' below, are words of instruction. Combining action and governance is called Dharma-giving. Dharma-giving has a broader scope, so it is taught that everyone should practice Dharma-giving. In the instruction, it is roughly divided into two aspects, and finely divided into four aspects. The two rough aspects are: first, to elucidate Dharma-giving through practice; second, from 'When my mind was pure at that time' below, to elucidate Dharma-giving from the perspective of material things. The four fine aspects are: first, to elucidate Dharma-giving through practice; second, from 'There are two hundred people among the Brahmins (highest social class in ancient India)' below, to elucidate the benefits of Dharma-giving. Third, from 'When my mind was pure at that time' below, to elucidate Dharma-giving from the perspective of material things. Fourth, from 'In the city' below, to elucidate the benefits of Dharma-giving. In the first aspect, there are three parts. First, the overall exhortation. Second, from 'I say' below, to separately teach how to practice. Third, 'This is for the Dharma-giving assembly' below, to summarize and praise, highlighting the superiority of Dharma-giving. In the overall exhortation, it is proposed that 'You should do it for the Dharma-giving assembly,' using the superior Dharma-giving to encourage practice, and using the limited material almsgiving to encourage renunciation. In the second part of the instruction, there are two requests and two answers. 'I say, layman, what is Dharma-giving,' this is the first request. 'The Dharma-giving assembly is one where there is no before and after, and all sentient beings are offered to at once, this is called Dharma-giving,' this is the first answer. The practice of a Bodhisattva (enlightened being), is not done specifically for a certain thing, but equates everything to all things. Therefore, there is no distinction between before and after. Offering to all sentient beings at once. 'No before and after, offering at once,' indicates the suddenness of the almsgiving. 'Offering to all beings,' indicates the breadth of the offering. 'What is it,' this is the second request, 'It means to arouse compassion with Bodhi (enlightenment)' etc., is the second answer. The purpose analyzed here is to benefit others. Among them, it is finely divided into self-benefit, benefiting others, and the difference of benefiting others. The text contains four parts. The initial Four Immeasurable Minds, elucidate the mind of benefiting others. Second, 'To subdue stinginess' below, practicing the Six Perfections, elucidates the behavior of self-benefit. Third, 'To teach sentient beings and arise emptiness' below, based on the first point above, the mind of benefiting others, initiates the behavior of benefiting others. Fourth, 'To respect things' below, based on the second point above, the behavior of self-benefit, elucidates the aspect of the accomplishment of practice. In the first paragraph, the Four Immeasurable Minds should be explained first.
四無量義然後釋文。義如別章。文中初言謂以菩提起慈心者慈欲與樂緣于佛樂。欲授眾生故以菩提起于慈心。以救眾生起悲心者悲欲拔苦。欲拔眾生生死之苦。故救眾生起非於悲心。以持正法起喜心者喜能度物。所化眾生攝持正法雖未得脫去脫不遙故生喜心。以攝智慧行舍心者舍有多義。此中所論是其放舍。前人依法攝生智慧不復須憂。故行舍心。問曰。前三親益眾生可是利他。舍心背化云何利他。解有四義。第一義者向前三心雖有益物而未能得。故須修舍舍前所緣自修能究竟。故須修舍舍前所為更修勝善方能究竟利益眾生。第三義者為得究竟放舍義故。慈自與樂悲自拔苦喜自慶物。系發前三故名利他。第四義者舍前所益更化餘人。故名利他。今此所論義當第三。第二明修自利行。中具修六度。修此六六所為有三。一為求菩提。二為益眾生。三為離有為證入實際。通則六度皆為此三。如地經說。菩薩為求一切智地修行六度。是為菩提。如下文說。以施攝貪戒攝毀禁忍攝瞋恚。如是等比是為眾生。如大品說。菩薩為得諸法相實修行度。涅槃經說。爲了佛性修行六度。如是等比是為實際。于中別分初之二種為眾生。中間二種偏為實際。后之二種偏為菩提。如此說文中說言。以攝慳貪起檀波羅蜜。以化犯戒起尸波羅蜜。故知
【現代漢語翻譯】 現代漢語譯本： 四無量義（四個無量的心）然後解釋經文。意義如同別的章節所說。經文中首先說，『以菩提心（覺悟之心）起慈心』，慈心是想要給予快樂，因為佛陀的快樂，想要授予眾生，所以以菩提心生起慈心。『以救眾生起悲心』，悲心是想要拔除痛苦，想要拔除眾生的生死之苦，所以救助眾生而生起悲心。『以持正法起喜心』，喜心能夠度化眾生，所教化的眾生能夠攝持正法，即使尚未解脫，但離解脫不遠，所以生起喜心。『以攝智慧行舍心』，舍心有很多意義，這裡所說的是放下。之前的人依法攝受眾生，智慧已經足夠，不再需要憂慮，所以實行舍心。 問：前面三種（慈、悲、喜）親近並利益眾生，可以說是利他，但舍心背離教化，怎麼能說是利他呢？ 解答有四種意義：第一種意義是，前面的三種心雖然有益於眾生，但未能達到究竟，所以需要修習舍心，捨棄之前的所緣，自身修行才能達到究竟。所以需要修習舍心，捨棄之前的所為，進一步修習殊勝的善行，才能究竟地利益眾生。第三種意義是，爲了獲得究竟的解脫而放下。慈心是給予快樂，悲心是拔除痛苦，喜心是慶賀眾生，這些都與前三種心相關聯，所以稱為利他。第四種意義是，捨棄之前所利益的，再去教化其他人，所以稱為利他。現在這裡所說的意義是第三種。 第二部分說明修習自利的行為，其中包含了修習六度（六種修行方法）。修習這六種修行方法有三個目的：一是爲了求得菩提（覺悟），二是爲了利益眾生，三是爲了脫離有為法，證入實際（真如）。總的來說，六度都是爲了這三個目的。如同《地經》所說，菩薩爲了求得一切智地（佛的智慧）而修行六度，這是爲了菩提。如下文所說，『以佈施攝伏慳貪，以持戒攝伏毀犯禁戒，以忍辱攝伏嗔恚』，像這樣等等，是爲了眾生。如同《大品般若經》所說，菩薩爲了獲得諸法實相而修行般若波羅蜜（智慧）。《涅槃經》說，爲了了悟佛性而修行六度，像這樣等等，是爲了實際（真如）。 其中分別來說，最初的兩種（佈施、持戒）是爲了眾生，中間的兩種（忍辱、禪定）偏向于爲了實際（真如），最後的兩種（智慧、精進）偏向于爲了菩提（覺悟）。就像經文中所說：『以攝慳貪起檀波羅蜜（佈施），以化犯戒起尸波羅蜜（持戒）』，由此可知。
【English Translation】 English version: The Four Immeasurable Minds are then followed by an explanation of the text. The meaning is as in other chapters. The text initially states, 'With Bodhi Mind (mind of enlightenment), arouse loving-kindness (慈心, cí xīn),' loving-kindness desires to give happiness, because of the Buddha's happiness, desiring to bestow it upon sentient beings, therefore, with Bodhi Mind, arouse loving-kindness. 'With saving sentient beings, arouse compassion (悲心, bēi xīn),' compassion desires to remove suffering, desiring to remove the suffering of birth and death of sentient beings, therefore, saving sentient beings, arouse compassion. 'With upholding the Dharma (正法, zhèng fǎ), arouse joy (喜心, xǐ xīn),' joy can liberate beings, the beings being transformed can uphold the Dharma, even if not yet liberated, they are not far from liberation, therefore, arouse joy. 'With gathering wisdom, practice equanimity (舍心, shě xīn),' equanimity has many meanings, what is discussed here is letting go. Those who previously received beings according to the Dharma, their wisdom is sufficient, no longer needing worry, therefore, practice equanimity. Question: The previous three (loving-kindness, compassion, joy) are close to and benefit sentient beings, which can be said to be altruistic, but equanimity turns away from transformation, how can it be said to be altruistic? The explanation has four meanings: The first meaning is that the previous three minds, although beneficial to beings, have not reached the ultimate, therefore, it is necessary to cultivate equanimity, abandoning the previous objects of focus, self-cultivation can then reach the ultimate. Therefore, it is necessary to cultivate equanimity, abandoning the previous actions, further cultivating superior good deeds can ultimately benefit sentient beings. The third meaning is, for the sake of attaining ultimate liberation, one lets go. Loving-kindness gives happiness, compassion removes suffering, joy celebrates beings, these are all related to the previous three minds, therefore, it is called altruistic. The fourth meaning is, abandoning what was previously benefited, one then transforms others, therefore, it is called altruistic. The meaning discussed here is the third. The second part explains the practice of self-benefiting actions, which includes the cultivation of the Six Perfections (六度, lìu dù, six practices). Cultivating these six practices has three purposes: one is to seek Bodhi (菩提, enlightenment), two is to benefit sentient beings, and three is to escape conditioned existence and enter actuality (真如, zhēn rú, suchness). In general, the Six Perfections are all for these three purposes. As the Earth Store Sutra says, Bodhisattvas cultivate the Six Perfections in order to seek the ground of all-knowing wisdom (佛的智慧, Buddha's wisdom), this is for Bodhi. As the following text says, 'With generosity, subdue stinginess; with precepts, subdue breaking precepts; with patience, subdue anger,' and so on, this is for sentient beings. As the Mahaprajnaparamita Sutra says, Bodhisattvas cultivate Prajna Paramita (般若波羅蜜, wisdom) in order to obtain the true form of all dharmas. The Nirvana Sutra says, in order to realize Buddha-nature, one cultivates the Six Perfections, and so on, this is for actuality (真如, suchness). Among them, separately speaking, the first two (generosity, precepts) are for sentient beings, the middle two (patience, meditation) are inclined towards actuality (真如, suchness), and the last two (wisdom, diligence) are inclined towards Bodhi (菩提, enlightenment). Just as the text says: 'With subduing stinginess, arouse Dana Paramita (檀波羅蜜, generosity); with transforming those who break precepts, arouse Sila Paramita (尸波羅蜜, precepts),' from this it can be known.
。初二偏為眾生。何故而然。以此行粗用教眾生彼能起故。以攝慳貪起檀波羅蜜者以是為義亦是由義亦是用義。自施教他令舍慳貪。故為攝慳起檀波羅蜜。以化犯戒起尸羅者自持凈戒。教他同時令舍罪過。故為化犯起尸波羅蜜。經復說言。以無我法起羼提波羅蜜。以離身心相起毗利耶波羅蜜。故知。中二偏為實際。何故而然。以此二行修時有苦依空防退易入實際。故偏為之。又此二行依空方成。故偏為之。以無我法起羼提者此無我法是眾生空。由知無我於物能忍。故以無我起羼提也。以離身心起毗利耶者離身心相是其法空由知此空勤苦堪耐。是故以離身心之相起毗梨耶。經中復言以菩提相起禪波羅蜜。以一切智起般若波羅蜜。故知。后二偏為菩提。何故如是。禪定能生諸佛廣德。波若正是一切智因生果親強。故偏為之。菩提是佛福德莊嚴禪能出生。故為菩提起禪波羅蜜。一切智者佛慧莊嚴波若亦慧親能生彼。是故宣說。以一切智起于波若。亦可菩提是佛止行依禪息妄證入其中。故為菩提起于禪定。一切智者是佛觀行依慧照明滿是彼德。是故為得一切種智起于波若。自下第三依于向前利他之心起利他行。句別有五。前之三句依空離過。后之兩句隨有攝化。前三句中依三脫門而離諸過。教化眾生而起空者雖化眾生不見我人
眾生之相。故起于空。此于空門而離過也。不捨有為起無相者隨化在有名為不捨。知有常寂名起無相。此依無相而離過也。示現受生起無作者隨有現形名示受生。知生無生名起無作。此依無作而離過也。隨有攝化喜生深過。故須依此而離諸過。后兩句中護持正法起方便力明化他智。化智善巧名方便力。以度眾生起四攝法明化他行。自下第四依前第二自利之行明修成相。于中初明修世間行。心凈歡喜起近賢下修出世行。修世行中句別有五。前二自分后三勝進。自分中敬事一切起除慢者修攝法行。于有德者尊仰求法名敬一切。以敬求法遠離慢高名除慢法。于身命財起三堅者修隨法行。舍離生死無常三分求于出世常身命財名起三堅。后勝進中於六念中起思念者起修始也。唸佛法僧戒施及天。是其六念。菩薩於此常起思念。於六和敬起質直心行修次也。行修不乖故於六和起貪質直心。身口意同即以為三。同戒同施及與同見覆以為三通前六也。此六和敬便相愛敬名六和敬。實心相敬而無諂偽名起直心。正行善法起于凈命行修終也。行成合法名為正行。不以此行求餘名利故起凈命。上來五句修地前行。下修出世。心凈歡喜起近賢聖是初地行於三寶中凈信不疑名為心凈。又證離染亦名心凈。初證多悅故曰歡喜。入菩提位生在佛家名近
【現代漢語翻譯】 現代漢語譯本 眾生之相，故起于空。這是在空門中遠離過失。不捨棄有為法而生起無相，是隨順教化，存在於有名相之中，稱為不捨。了知有為法常寂，名為生起無相。這是依據無相而遠離過失。 示現受生而生起無作者，是隨順有而顯現形相，名為示現受生。了知生即無生，名為生起無作。這是依據無作而遠離過失。隨順有而攝受教化，容易產生深重過失，所以必須依據這些來遠離各種過失。 后兩句中，護持正法而生起方便力，說明教化他人的智慧。善巧地教化智慧，名為方便力。爲了度化眾生而生起四攝法，說明教化他人的行為。下面第四部分，依據前面第二部分自利的行為，說明修行的成就之相。其中首先說明修世間法，心凈歡喜而親近賢聖，下面修出世間法。修世間法中，句子分別有五句。前兩句是自利的部分，后三句是勝進的部分。自利的部分中，恭敬侍奉一切眾生而生起去除我慢之心，這是修攝法行。對於有德之人，尊崇仰慕而求取佛法，名為恭敬一切。以恭敬求法而遠離我慢高舉之心，名為去除我慢法。 對於身命財產，生起三種堅固之心，這是修隨法行。舍離生死無常的三種追求，而求取于出世間的常身命財，名為生起三種堅固。後面勝進的部分中，在六念中生起思念，這是修行的開始。唸佛、法、僧、戒、施以及天，是這六念。菩薩對於此六念常常生起思念。在六和敬中生起質直之心，這是修行的次第。行為修行不相違背，所以在六和敬中生起貪求質直之心。身口意相同，即為三種。同戒、同施以及同見，又為三種，連同前面的共為六種。這六和敬便是互相愛敬，名為六和敬。真心互相尊敬而沒有諂媚虛偽，名為生起質直之心。如法行持善法，生起清凈的生命，這是修行的終結。行為成就而符合佛法，名為正行。不以此修行求取其餘名利，所以生起清凈的生命。上面五句是修習地前之行，下面修習出世之行。心凈歡喜而親近賢聖，這是初地之行，於三寶中清凈信受而不懷疑，名為心凈。又證得遠離染污，也名為心凈。初次證得，多生喜悅，所以說歡喜。進入菩提之位，生在佛家，名為親近。
【English Translation】 English version The appearance of sentient beings arises from emptiness. This is to be free from faults in the gate of emptiness. Not abandoning conditioned phenomena and arising without form is to follow transformation, existing in the realm of names and forms, called 'not abandoning.' Knowing that conditioned phenomena are eternally tranquil is called 'arising without form.' This is to rely on the formless and be free from faults. Manifesting birth and arising without an author is to follow existence and manifest form, called 'manifesting birth.' Knowing that birth is no-birth is called 'arising without an author.' This is to rely on the authorless and be free from faults. Following existence to gather and transform easily leads to deep faults, so it is necessary to rely on these to be free from various faults. In the latter two sentences, upholding the Dharma and arising with skillful means clarifies the wisdom of transforming others. Skillfully transforming wisdom is called skillful means. To liberate sentient beings and arise with the four means of attraction clarifies the practice of transforming others. The fourth part below, based on the second part of benefiting oneself, clarifies the aspect of accomplished practice. Among them, the first clarifies the practice of worldly conduct. With a pure and joyful mind, one draws near to the virtuous and holy. Below, one cultivates the practice of transcending the world. In the practice of worldly conduct, there are five sentences. The first two are the self-benefit part, and the last three are the progressive part. In the self-benefit part, reverently serving all beings and arising with the mind of eliminating arrogance is to cultivate the practice of gathering the Dharma. Towards those with virtue, one respects and seeks the Dharma, called 'reverencing all.' By reverently seeking the Dharma and being far from arrogance, it is called 'eliminating arrogance.' Regarding body, life, and wealth, arising with three firm minds is to cultivate the practice of following the Dharma. Abandoning the three pursuits of impermanence, birth, and death, and seeking the eternal body, life, and wealth of transcending the world is called 'arising with three firm minds.' In the latter progressive part, arising with contemplation in the six recollections is the beginning of practice. Recollecting the Buddha, Dharma, Sangha, precepts, generosity, and the heavens are the six recollections. Bodhisattvas constantly arise with contemplation of these six recollections. Arising with a straightforward mind in the six harmonies is the order of practice. Because behavior and practice do not contradict each other, one arises with a desire for straightforwardness in the six harmonies. Body, speech, and mind being the same are three. Sharing precepts, generosity, and views are another three, totaling six with the previous ones. These six harmonies are mutual love and respect, called the six harmonies. Truly respecting each other without flattery or falsehood is called 'arising with a straightforward mind.' Rightly practicing good deeds and arising with a pure life is the end of practice. Behavior that is accomplished and in accordance with the Dharma is called 'right practice.' Not seeking other fame or gain with this practice, one arises with a pure life. The above five sentences are the practice before the grounds, and below is the practice of transcending the world. With a pure and joyful mind, one draws near to the virtuous and holy. This is the practice of the first ground. Having pure faith in the Three Jewels without doubt is called a pure mind. Also, attaining freedom from defilement is also called a pure mind. Initially attaining it brings much joy, so it is said to be joyful. Entering the position of Bodhi and being born into the Buddha's family is called drawing near.
賢聖。次下兩句是二地行。不憎惡人起調伏心離煩惱恬。瞋過最重故偏說離。以出家法起于深心明離業垢。于出家戒求欲殷重。故起深心。次下三句是三地行。以如說行起多聞者聞慧行也。為行故聞故說以行起多聞矣。以無諍法起空閑者思慧行也。為息言諍故空閑處寂靜思惟。如說行者乃得佛法。不可但以口言而得。趣向佛慧起宴坐者修慧行也。為欲趣求四地已上無生行慧修世八禪名起宴坐。又為求佛無障礙智度眾生故修世八禪名起宴坐。次下一句四地乃至七地之行。為求出世無漏真德。解眾生縛修習四地。至七地行名修行地。亦可求佛無障礙智解眾生縛。修習四地至七地行名修行地。次下一句是八地行。以具相好求佛正報。及凈佛土求佛依果。為得此二修起福業。次下一句是九地行。言知一切眾生心念是九地中入行成就。如應說法是九地中說成就也。此二智慧故起智業。次下三句是十地行。前二十地自分之行。后一勝進。趣佛之行前自分中初入證行。知一切法不取不捨入一相者證法平等無凈可取。無染可舍故入一相。又證平等不取有相名為不取。亦不捨有專著于無名為不捨。以離有無故入一相。修成此德名起慧業。下起教行。斷一切惱離煩惱障。斷一切礙明離報障。斷一切不善明離業障。修此三治名起一切善。如地
【現代漢語翻譯】 現代漢語譯本 賢聖。接下來的兩句是二地（Second Ground，指菩薩修行過程中的第二個階段）的修行。不憎恨作惡之人，生起調伏之心，遠離煩惱，內心安寧。因為嗔恨的過失最為嚴重，所以特別強調要遠離。以出家修行的法則，生起深刻的內心，表明要遠離業的污垢。對於出家受戒，懷有強烈的願望，因此生起深刻的內心。接下來的三句是三地（Third Ground）的修行。通過如實修行，生起多聞者的聞慧（hearing wisdom）修行。爲了修行而聽聞，爲了聽聞而宣說，通過修行來增長多聞。通過無諍（non-contention）的法則，生起空閑者的思慧（thinking wisdom）修行。爲了止息言語上的爭論，在空閑寂靜之處進行思惟。如實修行的人才能獲得佛法，不能僅僅依靠口頭上的言說而獲得。爲了趣向佛的智慧，生起宴坐者的修慧（meditation wisdom）修行。爲了趣求四地（Fourth Ground）及以上無生（non-arising）的智慧，修習世間的八禪，這叫做生起宴坐。又爲了求得佛的無障礙智慧來度化眾生，修習世間的八禪，這叫做生起宴坐。接下來的這一句是四地（Fourth Ground）乃至七地（Seventh Ground）的修行。爲了求得超脫世間的無漏（without outflows）真實功德，解除眾生的束縛，修習四地到七地的修行，這叫做修行地。也可以是爲了求得佛的無障礙智慧，解除眾生的束縛，修習四地到七地的修行，這叫做修行地。接下來的這一句是八地（Eighth Ground）的修行。以具足相好（physical marks and characteristics of a Buddha）來求得佛的正報（rightful reward），以及清凈佛土（pure Buddha-land）來求得佛的依果（dependent result）。爲了獲得這兩者，修起福業（meritorious actions）。接下來的這一句是九地（Ninth Ground）的修行。說知道一切眾生的心念，這是在九地中入行（entering practice）的成就。如應說法，這是在九地中說（speaking）的成就。這兩種智慧，因此生起智業（wisdom actions）。接下來的三句是十地（Tenth Ground）的修行。前面二十地是自分（self-portion）的修行，後面一個勝進（superior progress）是趣向佛的修行。前面自分中，最初的入證行（entering realization practice），知道一切法不取不捨，進入一相（one aspect），這是證得法的平等，沒有清凈可以執取，沒有染污可以捨棄，所以進入一相。又證得平等，不執取有相，這叫做不取。也不捨棄有，專著于無，這叫做不捨。因為遠離有無，所以進入一相。修成這種功德，叫做生起慧業（wisdom actions）。下面是生起教行（teaching actions）。斷除一切惱，遠離煩惱障（afflictive obstructions）。斷除一切礙，表明遠離報障（retributive obstructions）。斷除一切不善，表明遠離業障（karmic obstructions）。修習這三種對治，叫做生起一切善（all goodness）。如同大地。
【English Translation】 English version Venerable and Wise Ones. The next two lines refer to the practice of the Second Ground (Second Ground, referring to the second stage in the bodhisattva's path of cultivation). Not hating evil people, a mind of taming arises, departing from afflictions and finding tranquility. Because the fault of anger is the most severe, it is specifically emphasized to depart from it. With the rules of monastic practice, a profound mind arises, indicating the departure from the defilements of karma. Regarding taking monastic vows, having a strong desire, therefore a profound mind arises. The next three lines refer to the practice of the Third Ground (Third Ground). Through practicing as spoken, the practice of hearing wisdom (hearing wisdom) of the learned arises. For the sake of practice, one hears; for the sake of hearing, one speaks; through practice, learning increases. Through the law of non-contention (non-contention), the practice of thinking wisdom (thinking wisdom) of those in solitude arises. To cease verbal disputes, one contemplates in quiet solitude. Only those who practice as spoken can attain the Buddha's Dharma; it cannot be attained merely through words. To approach the wisdom of the Buddha, the practice of meditation wisdom (meditation wisdom) of those in secluded sitting arises. To seek the wisdom of non-arising (non-arising) of the Fourth Ground (Fourth Ground) and above, cultivating the eight worldly dhyanas, this is called arising from secluded sitting. Furthermore, to seek the unobstructed wisdom of the Buddha to liberate sentient beings, cultivating the eight worldly dhyanas, this is called arising from secluded sitting. The next line refers to the practice of the Fourth Ground (Fourth Ground) up to the Seventh Ground (Seventh Ground). To seek the true merit of being without outflows (without outflows) that transcends the world, liberating sentient beings from their bonds, cultivating the practice from the Fourth to the Seventh Ground, this is called the ground of practice. It can also be to seek the unobstructed wisdom of the Buddha, liberating sentient beings from their bonds, cultivating the practice from the Fourth to the Seventh Ground, this is called the ground of practice. The next line refers to the practice of the Eighth Ground (Eighth Ground). With the complete marks and characteristics (physical marks and characteristics of a Buddha), one seeks the rightful reward (rightful reward) of the Buddha, and with the pure Buddha-land (pure Buddha-land), one seeks the dependent result (dependent result) of the Buddha. To attain these two, one cultivates meritorious actions (meritorious actions). The next line refers to the practice of the Ninth Ground (Ninth Ground). Saying that one knows the thoughts of all sentient beings, this is the accomplishment of entering practice (entering practice) in the Ninth Ground. Speaking the Dharma appropriately, this is the accomplishment of speaking (speaking) in the Ninth Ground. These two kinds of intelligence, therefore, give rise to wisdom actions (wisdom actions). The next three lines refer to the practice of the Tenth Ground (Tenth Ground). The first twenty grounds are the practice of self-portion (self-portion), and the last superior progress (superior progress) is the practice of approaching the Buddha. In the first self-portion, the initial entering realization practice (entering realization practice), knowing that all dharmas are neither grasped nor abandoned, entering into one aspect (one aspect), this is realizing the equality of dharmas, there is no purity to grasp, and no defilement to abandon, therefore entering into one aspect. Furthermore, realizing equality, not grasping onto forms, this is called not grasping. Nor abandoning existence, clinging solely to non-existence, this is called not abandoning. Because of departing from existence and non-existence, one enters into one aspect. Cultivating and accomplishing this merit is called arising from wisdom actions (wisdom actions). Below is arising from teaching actions (teaching actions). Cutting off all afflictions, departing from afflictive obstructions (afflictive obstructions). Cutting off all hindrances, indicating the departure from retributive obstructions (retributive obstructions). Cutting off all unwholesome things, indicating the departure from karmic obstructions (karmic obstructions). Cultivating these three antidotes is called arising from all goodness (all goodness). Like the earth.
持說。諸根成就解脫報障。善根成就解脫業障。智慧成就解脫煩惱。此等通名一切善業。修成名起。亦可前慧是第十地智慧莊嚴此一切善是第十地福德莊嚴。下勝進中一切智慧是佛如來智慧莊嚴。一切善法是佛如來福德莊嚴。為得此二故起一切助佛道法。前總次別下總結嘆。是為法施是總結也。若菩薩下是嘆勝也。住是法施行廣益人名大施主。能消物養生世福善名世福田。上來第一約就行修以明法施。自下第二明說利益。說是法時婆羅門中有二百人皆發阿耨三菩提心。自下第三約就財事以明法施。問曰。下明財施云何法施。自於財事平等行施教人為之。等法教人故曰法施。又依等法舍財佈施亦名法施。于中有四。第一善德局心奉施。二維摩不受。第三善德廣心行施。四維摩納受。初中我時心得凈者意業凈也。聞前所說信樂不疑名為心凈。嘆未曾有口業嘆也。稽首禮等身業禮也。此施方便。下正行施。即解瓔珞置直百千而以上之不肯取者是第二段。維摩不受以其偏敬局施維摩。情無廣兼違于等施。所以不受。我言居士愿必納受隨意所與是第三段。明其善德廣心行施。由局不受故隨意與。自下第四維摩納受。初先為受分作二下。用之轉施為欲則財教人等施故轉施之。于中初先分財為二。次用施人。一分施此會中下乞施下等
【現代漢語翻譯】 現代漢語譯本 持說：諸根完備成就，能解脫由果報而產生的業障；善根完備成就，能解脫由自身行為而產生的業障；智慧完備成就，能解脫由煩惱而產生的業障。這些總稱為一切善業。修習成就稱為『起』。也可以理解為，前面的智慧是第十地菩薩的智慧莊嚴，這裡的一切善業是第十地菩薩的福德莊嚴。下面的『勝進』中，一切智慧是佛如來的智慧莊嚴，一切善法是佛如來的福德莊嚴。爲了獲得這二者，所以發起一切輔助成佛的道法。前面是總說，接著是分別解釋，下面是總結讚歎。『是為法施』是總結。『若菩薩』以下是讚歎殊勝。安住于這種施行方法，廣泛利益他人，稱為大施主。能夠消除事物，養育眾生，在世間積累福報和善行，稱為世間福田。上面第一部分是就行為修持方面來說明法施。下面第二部分是說明法施的利益。當宣說此法時，婆羅門中有二百人都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。下面第三部分是就財物方面來說明法施。問：下面說明什麼是財施，如何又是法施呢？對於財物平等地施行佈施，教導他人也這樣做，因為平等地教導他人佛法，所以說是法施。又依據平等的佛法，捨棄財物進行佈施，也稱為法施。其中有四部分。第一，善德（指舍利弗，Sariputra）內心侷限於只對維摩詰（Vimalakirti）奉獻佈施。第二，維摩詰不受他的佈施。第三，善德以廣闊的心行佈施。第四，維摩詰接受佈施。最初，『我時心得凈者』，意思是意業清凈。聽聞前面所說的，信樂而不懷疑，稱為心凈。『嘆未曾有』是口業的讚歎。『稽首禮等』是身業的禮敬。『此施方便』，下面是正式的施行佈施。即解下瓔珞，價值百千，而獻給維摩詰，維摩詰不肯接受，這是第二段。維摩詰不受的原因是，善德的恭敬是片面的，侷限於只對維摩詰佈施，情意沒有廣泛兼顧，違背了平等佈施的原則，所以不接受。『我言居士愿必納受隨意所與』，這是第三段，說明善德以廣闊的心行佈施。因為維摩詰不接受侷限性的佈施，所以善德表示可以隨意佈施給其他人。下面第四部分是維摩詰接受佈施。最初，先為接受佈施，分為兩部分，下面，用這些財物轉而佈施給其他人，爲了使財物和佛法都能教導人們平等佈施，所以要轉施。其中，最初先將財物分為兩份，其次是用這些財物佈施給他人。一份佈施給法會中的下等乞丐。
【English Translation】 English version Holding and speaking: The perfection of the faculties leads to the liberation from the karmic obstacles arising from retribution. The perfection of wholesome roots leads to the liberation from the karmic obstacles arising from actions. The perfection of wisdom leads to the liberation from afflictions. These are collectively known as all wholesome deeds. Cultivating and achieving them is called 'arising'. It can also be understood that the preceding wisdom is the wisdom adornment of the tenth Bhumi (ground), and all these wholesome deeds are the merit adornment of the tenth Bhumi. In the following 'superior advancement', all wisdom is the wisdom adornment of the Buddha Tathagata, and all wholesome dharmas are the merit adornment of the Buddha Tathagata. To attain these two, one initiates all dharmas that aid the path to Buddhahood. The preceding is a general statement, followed by specific explanations, and then a concluding praise. 'This is Dharma giving' is the conclusion. 'If a Bodhisattva' below is a praise of its excellence. Abiding in this method of giving, widely benefiting others, is called a great benefactor. Being able to eliminate things, nourish beings, and accumulate blessings and good deeds in the world is called a field of blessings in the world. The first part above explains Dharma giving from the perspective of practice and cultivation. The second part below explains the benefits of Dharma giving. When this Dharma was being spoken, two hundred Brahmins all aroused the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The third part below explains Dharma giving from the perspective of wealth and possessions. Question: Below, it explains what is wealth giving, and how is it also Dharma giving? To equally practice giving with wealth and possessions, and to teach others to do the same, because one equally teaches others the Dharma, it is called Dharma giving. Furthermore, based on the equal Dharma, relinquishing wealth and giving alms is also called Dharma giving. There are four parts within this. First, Sudatta (Sariputra) confines his mind to offering alms only to Vimalakirti. Second, Vimalakirti does not accept his offering. Third, Sudatta gives alms with a broad mind. Fourth, Vimalakirti accepts the offering. Initially, 'When my mind is pure', it means that the karma of the mind is pure. Hearing what was said before, believing and rejoicing without doubt is called mind purity. 'Praising the unprecedented' is praise from the karma of speech. 'Bowing and prostrating' is reverence from the karma of body. 'This giving is expedient', below is the formal practice of giving. That is, he unfastened his necklace, worth a hundred thousand, and offered it to Vimalakirti, but Vimalakirti refused to accept it, this is the second part. The reason Vimalakirti did not accept it is that Sudatta's respect was one-sided, confined to giving only to Vimalakirti, and his intention did not broadly encompass others, violating the principle of equal giving, so he did not accept it. 'I said, 'Layman, please accept it and give it as you wish'', this is the third part, explaining that Sudatta gives alms with a broad mind. Because Vimalakirti did not accept the limited offering, Sudatta indicated that he could give it to others as he wished. The fourth part below is Vimalakirti accepting the offering. Initially, first accepting the offering, dividing it into two parts, below, using these possessions to give to others, in order to teach people to give equally with both wealth and Dharma, so he redistributes the offering. Among them, initially, he first divides the possessions into two parts, and then uses these possessions to give to others. One part is given to the beggars in the assembly.
上。一分奉彼難勝如來施上齊下。時維摩詰現神變下約己教他。現神變已作是言者牒前起后。若施主者標所勸人。施一最下猶如如來福田之相無所分別正教行。施等於大悲不求果報牒前所教。佛是大悲施下齊佛名等大悲。不為果報偏施如來名不求果。是則名曰具足法施結嘆令學。此第三竟。城中一下是第四段明法施益。城中下乞舉得益人。見是神力聞其所說得益所由。見前維摩所施瓔珞難勝佛上變成寶臺名見神力。聞前施下等於如來。不求果報名聞所說。皆發阿耨三菩提心正明得益。一人發心云何言皆。此發同前。是故言皆。亦可見聞兩時俱發是以言皆。前辭次釋。故我下結。告前四人阿難別列。如是諸菩薩各各向下告余菩薩阿難總舉。具列難盡故通舉之。文中直言如是諸菩薩。不知幾許。或容是前列三萬二千菩薩。或可是後向維摩舍八千菩薩。以彼德高皆言不堪。
文殊師利問疾品者前告諸人皆辭不堪。此告文殊令往問疾。因以標品名為文殊問疾品矣。此品之首三句分別。一釋來意。二對上辨異。三分文解釋。言來意者意別有三。一以維摩德高難敵余悉不堪故告須命文殊往問。二所辨法妙余不能請。故須告命文殊往問。三所化眾生宜聞二人問答獲益。故須告命文殊問疾。來意如是。言辨異者異別有五。備如上
【現代漢語翻譯】 現代漢語譯本：上面。一部分供奉給難勝如來（Durnirjaya Tathagata，意為戰勝困難的如來），施捨給上下所有眾生。當時，維摩詰（Vimalakirti，意為無垢稱）展現神通變化，從自身教導他人。展現神通變化后說出這些話，是爲了承接前文，開啟後文。如果施主，是標明所勸導的人。施捨最微小的東西，也猶如如來福田的功德，沒有分別，這是正確的教導和行為。施捨等於大悲，不求果報，這是承接前面所教導的。佛是大悲，施捨給佛等於大悲。不為求果報而偏袒地施捨給如來，這叫做不求果報。這就是所謂的具足法施，總結讚歎，令人學習。這是第三部分結束。城中以下是第四段，闡明法施的利益。城中以下，是說接受施捨而得到利益的人。見到這種神力，聽到他所說的話，是得到利益的原因。見到前面維摩詰所施捨的瓔珞在難勝佛那裡變成寶臺，這叫做見到神力。聽到前面施捨給上下所有眾生，等於如來，不求果報，這叫做聽到所說。都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，意為無上正等正覺之心），這是明確地說明了得到的利益。一個人發心，為什麼說都發心呢？這是因為這次發心和之前的發心相同，所以說都發心。也可以理解為見聞兩種情況下同時發心，所以說都發心。前面已經解釋過這些話的含義。所以，我下面要總結。告訴前面的四個人，特別列出阿難（Ananda，意為歡喜）。像這樣，各位菩薩各自向下，告訴其餘的菩薩，阿難總括地提出。因為全部列舉難以窮盡，所以概括地提出。文中直接說像這樣各位菩薩，不知道有多少。或許是前面列出的三萬二千菩薩，或許是後來向維摩詰捨棄的八千菩薩。因為他們的德行高尚，都說自己不堪勝任。 文殊師利問疾品，是說前面告訴各位，大家都說自己不堪勝任。這裡告訴文殊（Manjusri，意為妙吉祥），讓他去問候病情。因此用這件事來標明品名，叫做文殊問疾品。這一品的開頭三句話分別說明：一是解釋來意，二是與前面進行對比，三是分段解釋。說到來意，意圖分別有三：一是認為維摩詰的德行高尚，難以匹敵，其餘的人都不堪勝任，所以告訴文殊，必須讓他去問候。二是所辨析的佛法精妙，其餘的人不能請教，所以必須告訴文殊，讓他去問候。三是所教化的眾生，適宜聽聞兩人的問答，從而獲得利益，所以必須告訴文殊去問候病情。來意就是這樣。說到對比，區別有五種，詳細情況如上文所述。
【English Translation】 English version: Above. A portion is offered to Durnirjaya Tathagata (Tathagata who overcomes difficulties), bestowing upon all beings above and below. At that time, Vimalakirti (Immaculate Glory) manifested supernatural powers, teaching others from his own experience. Having manifested supernatural powers, he spoke these words to connect the preceding and initiate the following. 'If the almsgiver,' indicates the person being exhorted. Giving the smallest thing is like the merit of the Tathagata's field of blessings, without discrimination; this is the correct teaching and action. Giving is equal to great compassion, not seeking reward; this connects to what was taught earlier. The Buddha is great compassion; giving to the Buddha is equal to great compassion. Not giving preferentially to the Tathagata for the sake of reward is called not seeking reward. This is what is called complete Dharma giving, a concluding praise to encourage learning. This concludes the third section. 'In the city below' is the fourth section, clarifying the benefits of Dharma giving. 'In the city below' refers to those who receive alms and gain benefit. Seeing this divine power and hearing what he said are the reasons for gaining benefit. Seeing the necklace offered by Vimalakirti transforming into a jeweled platform at Durnirjaya Buddha's place is called seeing divine power. Hearing that giving to all beings above and below is equal to the Tathagata, not seeking reward, is called hearing what was said. All aroused the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), which clearly demonstrates the benefits gained. If one person arouses the mind, why say 'all'? This is because this arousal of mind is the same as the previous arousal, so it is said 'all'. It can also be understood that the mind is aroused simultaneously in both seeing and hearing, so it is said 'all'. The meaning of these words has been explained earlier. Therefore, I will summarize below. Telling the previous four people, Ananda (Bliss) is listed separately. Like this, each of the Bodhisattvas downwards tells the remaining Bodhisattvas, Ananda mentions them collectively. Because listing them all would be exhaustive, they are mentioned generally. The text directly says 'like this, all the Bodhisattvas,' not knowing how many there are. Perhaps it is the thirty-two thousand Bodhisattvas listed earlier, or perhaps it is the eight thousand Bodhisattvas who later relinquished to Vimalakirti. Because their virtue is high, they all say they are incapable. The 'Manjusri's Inquiry about Illness' chapter is about telling everyone earlier that they all said they were incapable. Here, Manjusri (Gentle Glory) is told to go and inquire about the illness. Therefore, this event is used to mark the chapter title, called 'Manjusri's Inquiry about Illness'. The first three sentences of this chapter explain: first, the intention; second, a comparison with the preceding; and third, a segmented explanation. Speaking of the intention, there are three intentions: first, it is thought that Vimalakirti's virtue is high and difficult to match, and the rest are incapable, so Manjusri is told that he must go and inquire. Second, the Dharma being analyzed is subtle, and the rest cannot ask for instruction, so Manjusri must be told to go and inquire. Third, the beings being taught are suitable to hear the questions and answers of the two, thereby gaining benefit, so Manjusri must be told to go and inquire about the illness. This is the intention. Speaking of the comparison, there are five differences, as detailed above.
辨。第一義者前告不堪為顯維摩人德尊高勝過眾聖。此告所堪彰其德妙。文殊方堪故德妙矣。第二義者前告不堪彰彼維摩辨才難敵。顯其智勝。下對堪者廣顯維摩神變叵測彰其通勝。第三義者前告不堪廣寄眾言以顯維摩解脫之德。此對堪者維摩自顯解脫之德。第四義者先告不堪廣顯維摩昔所說法。此對堪者廣顯維摩今所說法。第五義者前告不堪辨明菩薩所學法體。下對堪者顯修成相。辨異如是。次第三門科分解釋。文別有二。一告文殊令往問疾起說由序。二善來下正對問人廣宣所說。前中初先如來告命下彰文殊奉命往問。文別有四。一嘆維摩德高難敵承力往問。二與大眾相隨共往。三維摩知來空室相待。四文殊至見其室空獨寢而臥。就初段中先嘆維摩彰己非敵。雖然已下承力往問嘆中初言彼上人者難為酬對是總嘆也。深達實相下別。別中有三。一嘆維摩智解殊勝。二一切菩薩法式知下行修具足。三降魔下德用自在。就嘆解中深達實相是其實智亦名證智。依涅槃經或名世諦以為實相。或名真諦以為實相。依大品經多名真諦以為實相。今此亦應名第一義為實相耳。于實窮證故曰深達。善說法要是方便智亦名教智。能宣法化故云善說。所說要當故名法要。辨才無滯顯前善說。言能辨了語能才辨故云辨才。辨才流滑故稱無滯。
【現代漢語翻譯】 現代漢語譯本 辨別：第一層含義是，之前告知不能夠彰顯維摩詰（Vimalakirti，一位著名的在家菩薩）的人格，是因為他的德行尊貴高尚，勝過眾多的聖人。這裡說可以彰顯他的德行之妙。因為是文殊菩薩（Manjusri，智慧的象徵）才能夠勝任，所以才能夠彰顯他的德行之妙。第二層含義是，之前告知不能夠彰顯維摩詰的辯才無礙，是因為他的智慧殊勝。下面說可以勝任的人，廣泛地彰顯維摩詰的神通變化不可測度，彰顯他的神通殊勝。第三層含義是，之前告知不能夠廣泛地借用眾人的言語來彰顯維摩詰的解脫之德。這裡說可以勝任的人，維摩詰自己來彰顯解脫之德。第四層含義是，先前告知不能夠廣泛地彰顯維摩詰過去所說的法。這裡說可以勝任的人，廣泛地彰顯維摩詰現在所說的法。第五層含義是，之前告知不能夠辨明菩薩所學習的法的本體。下面說可以勝任的人，彰顯修行的成就之相。辨別的差異就是這樣。接下來按照次第，用三個門來科分解釋。從文句上來說，可以分為兩部分。第一部分是告訴文殊菩薩前去問候疾病，從而引出說法的緣由和開端。第二部分是從『善來』開始，正式地與問候的人相對，廣泛地宣說所要說的內容。在第一部分中，首先是如來佛（Tathagata，佛教創始人）告命，下面彰顯文殊菩薩奉命前去問候。從文句上來說，可以分為四個部分。一是讚歎維摩詰的德行高尚，難以匹敵，承受佛力前去問候。二是與大眾一起相隨前往。三是維摩詰知道他們要來，在空室中等待。四是文殊菩薩到達后，看到他的房間空空蕩蕩，獨自寢臥。就第一段中，先讚歎維摩詰，彰顯自己不是他的對手。雖然已經這樣了，下面是承受佛力前去問候。讚歎之中，首先說『彼上人』，難以酬對，這是總體的讚歎。『深達實相』以下是分別的讚歎。分別的讚歎中，有三個方面。一是讚歎維摩詰的智慧理解殊勝。二是『一切菩薩法式知』以下，讚歎他的修行具足。三是『降魔』以下，讚歎他的德行作用自在。就讚歎他的理解中，『深達實相』是他的實智，也叫做證智。依據《涅槃經》（Nirvana Sutra），或者稱為世諦作為實相，或者稱為真諦作為實相。依據《大品經》（Mahaprajnaparamita Sutra），大多稱真諦作為實相。現在這裡也應該稱第一義作為實相。因為對於實相窮盡地證悟，所以說『深達』。『善說法要』是方便智，也叫做教智。能夠宣揚法化，所以說『善說』。所說的切中要點，所以叫做『法要』。『辨才無滯』彰顯前面的『善說』。言語能夠辨析明瞭，語言能夠有才華有辯論的能力，所以說『辨才』。辯才流暢順滑，所以稱作『無滯』。
【English Translation】 English version Discernment: The first meaning is that previously it was said that one could not manifest Vimalakirti's (Vimalakirti, a famous lay Bodhisattva) personality because his virtue was noble and superior, surpassing many saints. Here it says that one can manifest the wonder of his virtue. Because it is Manjusri (Manjusri, the symbol of wisdom) who is capable, therefore one can manifest the wonder of his virtue. The second meaning is that previously it was said that one could not manifest Vimalakirti's eloquence because his wisdom was outstanding. Below it says that the one who is capable extensively manifests Vimalakirti's unfathomable supernatural powers, manifesting his outstanding spiritual powers. The third meaning is that previously it was said that one could not extensively borrow the words of the masses to manifest Vimalakirti's virtue of liberation. Here it says that the one who is capable, Vimalakirti himself, manifests the virtue of liberation. The fourth meaning is that previously it was said that one could not extensively manifest the Dharma that Vimalakirti spoke in the past. Here it says that the one who is capable extensively manifests the Dharma that Vimalakirti speaks now. The fifth meaning is that previously it was said that one could not discern the essence of the Dharma that Bodhisattvas learn. Below it says that the one who is capable manifests the accomplished aspect of practice. The differences in discernment are like this. Next, according to the order, use three doors to divide and explain. In terms of sentences, it can be divided into two parts. The first part is telling Manjusri to go and inquire about the illness, thereby eliciting the reason and beginning of the Dharma talk. The second part starts from 'Welcome', formally facing the person who inquires, extensively proclaiming what is to be said. In the first part, first the Tathagata (Tathagata, the founder of Buddhism) gives the command, below manifesting Manjusri receiving the command to go and inquire. In terms of sentences, it can be divided into four parts. First, praising Vimalakirti's noble virtue, difficult to match, bearing the Buddha's power to go and inquire. Second, going together with the masses. Third, Vimalakirti knows they are coming and waits in an empty room. Fourth, when Manjusri arrives, he sees his room is empty and he is sleeping alone. In the first section, first praise Vimalakirti, manifesting that one is not his opponent. Although it is already like this, below is bearing the Buddha's power to go and inquire. In the praise, first say 'That superior person', difficult to respond to, this is the overall praise. 'Profoundly understanding reality' below is the separate praise. In the separate praise, there are three aspects. First, praising Vimalakirti's outstanding wisdom and understanding. Second, 'Knowing all Bodhisattva practices' below, praising his complete practice. Third, 'Subduing demons' below, praising his virtuous actions being unconstrained. In the praise of his understanding, 'Profoundly understanding reality' is his actual wisdom, also called the wisdom of realization. According to the Nirvana Sutra (Nirvana Sutra), it is either called conventional truth as reality, or called ultimate truth as reality. According to the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), it is mostly called ultimate truth as reality. Now here it should also be called the first meaning as reality. Because one exhaustively realizes reality, therefore it is said 'profoundly understanding'. 'Skillfully speaking of the essentials of the Dharma' is expedient wisdom, also called teaching wisdom. Being able to proclaim the Dharma, therefore it is said 'skillfully speaking'. What is said hits the key points, therefore it is called 'essentials of the Dharma'. 'Unimpeded eloquence' manifests the previous 'skillfully speaking'. Words can discern clearly, language can be talented and have the ability to debate, therefore it is said 'eloquence'. Eloquence is fluent and smooth, therefore it is called 'unimpeded'.
智慧無礙顯前深達。于深能入故曰無礙。行修具中一切菩薩法式悉知自分善也。諸佛秘藏無不得入勝修具也。大涅槃中法界門別名佛秘藏。盡觀相應故無不入。諸經嘆德多依此二。德自在中。降服眾魔是摧邪德。遊戲通等是住正德。遊戲神通通自在也。游涉諸通自在如戲。故言遊戲。其慧方便皆已得度智慧滿也。慧是實慧其方便者是方便智。此二窮極到于滿處名皆已度。上來廣嘆維摩德高。雖然已下承力往問。前彰難酬此明承力容可為問。辨難兼易並以言雖。然猶爾雖爾難對我。常承佛聖旨往問下稟上力名之為承。旨謂意旨。此承如來意力加被而往問也。自下第二文殊與眾相隨共往。于中三句。一明諸眾念二大士必說妙法先舉能念人。於是眾中就處總舉。謂于庵羅佛眾之中。諸菩薩等隨人別列。言諸菩薩舉菩薩眾。大弟子者舉聲聞眾。釋梵王等舉凡夫眾。下彰而念。咸作是念總以標舉。咸謂皆也。今二士等正出所念人。大智高語必深遠故念此二大士共談必說妙法。二即時下明前諸眾樂欲隨從。三於是下文殊與眾相隨共往。於是文殊舉其眾主。與諸菩薩大弟子等兼列從人。恭敬圍繞彰其去儀。入毗耶離辨其所至。自下第三維摩知來空室相待。于中初念文殊師利與眾俱來。此念其來不念空室。有人言。此念欲空室。與后為
【現代漢語翻譯】 現代漢語譯本 智慧無礙，顯現於前，深刻通達。對於深奧的道理能夠深入，所以稱為無礙。修行圓滿具備一切菩薩的法式，完全瞭解自己的善行。諸佛的秘密藏，沒有不能進入的，這是殊勝的修行圓滿。大涅槃中的法界之門，別名佛的秘密藏。完全觀察並且相應，所以沒有不能進入的。各種經典讚歎功德，大多依據這兩種（智慧和修行）。在功德自在中，降服各種魔障是摧毀邪惡的功德，遊戲神通等等是安住于正道的功德。遊戲神通，是神通自在的意思。遊歷涉足各種神通，自在如遊戲，所以說遊戲。他的智慧方便都已經得到度脫，智慧圓滿。慧是實慧，方便是指方便智。這兩種智慧窮盡到達圓滿之處，名為都已經度脫。上面廣泛讚歎維摩詰的德行高尚。雖然如此，下面承蒙佛力前往問候。前面彰顯難以酬對，這裡說明承蒙佛力或許可以問候。辨別困難和容易，用『雖然』來兼顧。雖然如此，（維摩詰）難以對我。常常承蒙佛的聖旨前往問候，下面稟承上面的力量，名為承。旨是指意旨。這是承蒙如來的意力加持而前往問候。從下面開始是第二部分，文殊師利與大眾一同前往。其中分為三句。第一句說明大眾的念頭，兩位大士必定會說妙法，先舉出能唸的人。在眾人之中，就地點總括，指在菴羅樹園的佛的集會之中。各種菩薩等，按照人的類別分別列出。說各種菩薩，是舉出菩薩大眾。大弟子，是舉出聲聞大眾。釋梵天王等，是舉出凡夫大眾。下面彰顯他們的念頭。都這樣想，總的標舉。『咸』是都的意思。現在兩位大士等，正是說出所念的人。大智慧高深的言語必定深遠，所以想到這兩位大士共同談論必定會說妙法。第二句，『即時』下面說明前面的大眾樂意跟隨。第三句，『於是』下面是文殊師利與大眾一同前往。於是，文殊師利舉出他的大眾之主。與各種菩薩、大弟子等，兼列跟隨的人。恭敬圍繞，彰顯他們前往的儀態。進入毗耶離城，說明他們到達的地方。從下面開始是第三部分，維摩詰知道他們要來，清空房間等待。其中首先想到文殊師利與大眾一同前來。這裡想到他們要來，沒有想到清空房間。有人說，這裡想到要清空房間，與後面（的內容）相呼應。
【English Translation】 English version His wisdom is unobstructed, manifesting before him and deeply penetrating. Because he can deeply enter into profound principles, it is called unobstructed. His practice is complete, possessing all the Bodhisattva's practices, and he fully understands his own good deeds. There is no secret treasure of all the Buddhas that he cannot enter; this is the supreme perfection of practice. The Dharma-realm gate in the Great Nirvana, also known as the Buddha's secret treasure. He fully observes and corresponds to it, so there is nothing he cannot enter. Various sutras praise his virtues, mostly based on these two (wisdom and practice). In the freedom of virtue, subduing various demons is the virtue of destroying evil, and playing with supernatural powers etc. is the virtue of abiding in the right path. Playing with supernatural powers means being free in supernatural powers. Traveling through various supernatural powers, as free as a game, hence the term 'playing'. His wisdom and skillful means have all been liberated, and his wisdom is complete. Wisdom is real wisdom, and skillful means refer to expedient wisdom. When these two kinds of wisdom are exhausted and reach the point of perfection, it is called having already been liberated. The above extensively praises Vimalakirti's noble virtues. Although this is the case, the following relies on the Buddha's power to go and inquire. The previous section highlighted the difficulty in repaying his kindness, while this section explains that relying on the Buddha's power may allow for an inquiry. Distinguishing between difficulty and ease, using 'although' to encompass both. Although this is the case, (Vimalakirti) is difficult to deal with. He often receives the Buddha's holy decree to go and inquire; the following relies on the power from above, which is called receiving. 'Decree' refers to intention. This is relying on the Tathagata's intention and power to go and inquire. From below begins the second part, Manjushri goes together with the assembly. It is divided into three sentences. The first sentence explains the thoughts of the assembly, that the two great beings will surely speak wonderful Dharma, first mentioning the people who can think. Among the assembly, it is generally summarized by location, referring to the Buddha's gathering in the Amra garden. Various Bodhisattvas etc. are listed separately according to the type of person. Saying 'various Bodhisattvas' is to mention the Bodhisattva assembly. Great disciples are to mention the Shravaka assembly. Shakra, Brahma kings etc. are to mention the ordinary people assembly. Below highlights their thoughts. They all think this way, a general indication. 'All' means everyone. Now the two great beings etc. are precisely mentioning the people being thought of. Great wisdom and profound words must be far-reaching, so they think that these two great beings will surely speak wonderful Dharma when discussing together. The second sentence, 'immediately' below explains that the previous assembly is willing to follow. The third sentence, 'therefore' below is Manjushri going together with the assembly. Therefore, Manjushri mentions the leader of his assembly. Together with various Bodhisattvas, great disciples etc., also listing the people who follow. Respectfully surrounding, highlighting their manner of going. Entering the city of Vaisali, explaining the place they arrived at. From below begins the third part, Vimalakirti knows they are coming and empties the room to wait. Among them, first thinking that Manjushri is coming together with the assembly. Here he thinks they are coming, without thinking about emptying the room. Some say that here he thinks about emptying the room, corresponding to the later (content).
由其言謬也。良以維摩待化如渴。如來心喜故為此念。次以神力空其室內除去所有及諸侍者。空室是總除有及侍顯室空也。為欲寄此起後言端所以空之。下置一床以疾而臥亦欲寄病而有所顯。故置一床以疾現臥。自下第四文殊往至入舍見空。唯見維摩獨寢而臥。上來序竟。自下正說。然序與正進退不定備如上辨。若以維摩一世所說悉為正宗是則偏判。方便品初以為由序。以其疾故國王大臣皆往問疾。后悉是正宗。若以維摩現今一會所說為正是則從前方便品。來皆悉判與此會由序。從此已下方是正宗。此正宗中三門分別。一攝法從人顯德入別。二廢人從法隨義分別。三依文正解。攝法從人顯德云何。此經宗顯維摩之德。德謂不思解脫之門。於此門中義別塵算隨德論之要唯智通。上來廣舉維摩所說顯其智勝。下彰維摩神變自在明其通勝。通中隨義分為四對。從初盡于不思議品以為初對。觀眾生品為第二對。下佛道品為第三對。不二門盡香積品為第四對。四中皆初明其所行。后顯所成。第一對中初問疾品明其所行。不思品中借坐燈王。小室廣容明其所成。第二對中觀生品初明其所行。時維摩室有天女下彰維摩室具八未有還明所成。第三對中佛道品初明其所行。並現問下廣顯維摩一切種德還彰所成。第四對中入不二門明其所行
【現代漢語翻譯】 現代漢語譯本： 之所以說那些話是錯誤的，是因為維摩（Vimalakirti，維摩詰）渴望被教化，而如來（Tathagata，佛陀）心中歡喜，所以才產生了這個想法。接下來，（佛陀）用神通力清空了他的房間，移走了所有的東西和侍者。清空房間是總的來說去除『有』和侍者，以此來顯示房間的空性。爲了藉此引出後面的話頭，所以才清空房間。然後放置一張床，（維摩詰）因病而躺在上面，也是想借由生病來顯示一些東西。所以放置一張床，以生病的狀態躺在那裡。 從下面的第四段開始，文殊（Manjusri，文殊菩薩）前去拜訪，進入房間，看到空空蕩蕩的，只看到維摩詰獨自躺在床上。以上是序言部分結束。從下面開始是正文部分。然而，序言和正文的進退關係是不確定的，就像上面辨析的那樣。如果認為維摩詰一生所說的話都是正宗，那就是片面的判斷。《方便品》一開始是作為序言，因為他生病了，國王大臣都去問候。後面都是正宗。如果認為維摩詰現在這次法會所說的是正宗，那麼從前面的《方便品》開始，都判為是這次法會的序言。從這裡以下才是正宗。這正宗中分為三個方面。一是攝法從人，彰顯其德，進入個別分析。二是廢人從法，隨順義理進行分別。三是依照經文進行直接解釋。什麼是攝法從人，彰顯其德呢？這部經的宗旨是彰顯維摩詰的德行。德行指的是不可思議的解脫之門。在這個門中，義理的差別多如塵沙，隨順德行來論述，關鍵在於智慧通達。上面廣泛列舉維摩詰所說的話，彰顯他的智慧殊勝。下面彰顯維摩詰的神通變化自在，表明他的通達殊勝。通達中隨順義理分為四對。從最初到《不可思議品》為止，作為第一對。《觀眾生品》為第二對。下面的《佛道品》為第三對。《入不二法門》到《香積品》為止，作為第四對。四對中都先說明他所做的事情，然後彰顯他所成就的。第一對中，《問疾品》首先說明他所做的事情。《不可思議品》中借用座位給燈王（Dipankara，錠光佛），小房間能容納廣大的空間，表明他所成就的。第二對中，《觀眾生品》首先說明他所做的事情。『當時維摩詰的房間里有天女』以下，彰顯維摩詰的房間具備八種未曾有，還說明他所成就的。第三對中，《佛道品》首先說明他所做的事情。並呈現問題以下，廣泛彰顯維摩詰的一切種德，還彰顯他所成就的。第四對中，《入不二法門》說明他所做的事情。
【English Translation】 English version: The reason those words are erroneous is that Vimalakirti (Vimalakirti, meaning 'stainless fame') was thirsty for being taught, and the Tathagata (Tathagata, meaning 'Thus Gone One', the Buddha) was pleased in his heart, so he conceived this thought. Next, (the Buddha) used his divine power to empty his room, removing all possessions and attendants. Emptying the room is, in general, removing 'existence' and attendants, thereby revealing the emptiness of the room. To use this as a starting point for later words, the room was emptied. Then, a bed was placed, and (Vimalakirti) lay upon it due to illness, also wanting to reveal something through his illness. So, a bed was placed, and he lay there appearing ill. Starting from the fourth section below, Manjusri (Manjusri, the Bodhisattva of Wisdom) went to visit, entered the room, and saw it empty, only seeing Vimalakirti lying alone in bed. The above is the end of the introduction. From below begins the main text. However, the relationship between the introduction and the main text is uncertain, as discussed above. If one believes that all the words spoken by Vimalakirti in his lifetime are the true teaching, then that is a one-sided judgment. The 'Upaya Chapter' (Skillful Means Chapter) initially serves as an introduction because he was ill, and the kings and ministers all went to inquire about his health. The rest is the true teaching. If one believes that what Vimalakirti said at this present assembly is the true teaching, then from the preceding 'Upaya Chapter' onwards, all are judged as the introduction to this assembly. From here below is the true teaching. Within this true teaching, there are three aspects to distinguish. First, to gather the Dharma, starting from the person, highlighting his virtues, and entering into individual analysis. Second, to abandon the person and follow the Dharma, distinguishing according to the meaning. Third, to directly interpret according to the text. What is gathering the Dharma, starting from the person, and highlighting his virtues? The purpose of this sutra is to highlight the virtues of Vimalakirti. Virtue refers to the inconceivable gate of liberation. Within this gate, the differences in meaning are as numerous as dust particles, and discussing according to virtue, the key lies in the thorough understanding of wisdom. The above extensively lists the words spoken by Vimalakirti, highlighting the superiority of his wisdom. Below, it highlights Vimalakirti's divine transformations and freedom, indicating the superiority of his thorough understanding. Within thorough understanding, it is divided into four pairs according to meaning. From the beginning to the 'Inconceivable Chapter' is the first pair. The 'Contemplating Living Beings Chapter' is the second pair. The 'Buddha Path Chapter' below is the third pair. From the 'Entering the Gate of Non-Duality' to the 'Fragrance Accumulation Chapter' is the fourth pair. In all four pairs, it first explains what he did, and then highlights what he achieved. In the first pair, the 'Inquiry of Illness Chapter' first explains what he did. In the 'Inconceivable Chapter', borrowing the seat for Dipankara (Dipankara, the Buddha of Fixed Light), the small room can accommodate vast space, indicating what he achieved. In the second pair, the 'Contemplating Living Beings Chapter' first explains what he did. 'At that time, there were goddesses in Vimalakirti's room' below, highlighting that Vimalakirti's room possessed eight unprecedented qualities, and also explaining what he achieved. In the third pair, the 'Buddha Path Chapter' first explains what he did. And presenting the question below, extensively highlighting all the virtues of Vimalakirti, and also highlighting what he achieved. In the fourth pair, the 'Entering the Gate of Non-Duality' explains what he did.
。香積品中取飯香種。小室廣容復明所成。四對何別。初之三對明修教行而有所修所成。后之一對明修證行而有所成。后前三中初對明其治過之行而有所成。后二明修攝善之行而有所成。攝善行中初對明修入寂之行而有所成。舍有觀空是入寂也。后對明明修起用之行而有所成。行於非道是起用也。攝法從人顯德如是。次第二門廢人從法隨義分別。所說法義雖復無量要唯因果。因謂法身凈土之因。果謂法身凈土之果。從於向前方便品中以其疾故國王大臣皆往問疾。盡不二門辨明如來法身因果。香積一品辨明如來凈土因果。明法身中約化分三。第一於前方便品末因凡問疾明教凡夫法身因果。當樂佛身是法身果。從於無量功德生等明法身因。第二次於弟子品中明教聲聞法身因果。對前九人明法身因。對后一人明法身果。第三菩薩問疾品下盡不二門明教菩薩法身因果者前對彌勒明法身果。菩提真性是其果也。光嚴已后明法身因。因中前品明其行體。此品已后明修成相。于中略以二門分別。一破相分別。二顯德分別。破相有三。從此訖盡觀眾生品以為初分。行修入寂破難凡夫著有之相。二佛道一品從緣起用破舍二乘著空之相。三不二門品證入不二破遣菩薩分別二相。破相如是。顯德門中要攝為二。從初訖盡佛道品來依彼維摩解脫
之相修習教行。不二門品依彼維摩解脫之性修習證行。前教行中義別三對。從初盡于不思議品還為初對。觀眾生品為第二對。佛道一品為第三對。此三對中還初明其所行后明所成。悉如上判。三對何異。前二自分后一勝進。修菩薩法名為自分。上求佛道名為勝進。又復前二修入寂行。后一明修起用行。行非於道是起用也。約位且分入寂多在六地以還。以樂空故。起用多在七地已上。彼修發起殊勝行故。前自分中初對明修治過之行而有所成。后對明修攝善之行而有所成。約位且分治過之行多在地前。地前過重須治斷故。攝善多在初地已上。行合法界成諸德故。就初對中先明所修后明所成。修多地前成多地上。此皆明法令人學矣。廢人論法辨之粗爾。
維摩義記卷第二(末) 大正藏第 38 冊 No. 1776 維摩義記
維摩義記卷第三(本)
沙門慧遠撰
次釋其文。此品有二。一維摩文殊問答辨法。二文殊所將八千大下明說利益。前中先遣來去之相。且置已下問答辨法。來去覆真故須拂遣。維摩先言。文殊後述。維摩言中。善來文殊慰問之辭問。言善來慶其得來故曰善來。又嘆來好。亦曰善來不來相來。不見相見。拂相顯實。亦得名為約實辨相。就前文殊與眾俱來拂之顯實。是故
說言不來而來。就前文殊入室見空無諸有等。拂之顯實。是故說言不見而見。不來而來泛解有三。一就世諦無常以釋。實法無來相續有來。故涅槃云。諸行無常。亦無有來。二就二諦相望以釋。真諦無來世諦有來。故涅槃云。諸法若常亦無有來。三就真應二身以釋。真身無來應身有來。不見而見解亦有三。一就世諦。眼色明等別分無見。和合有見。又生住異滅四相分別則無有見。假合有見。二就二諦相望以釋。真諦常寂無眼無見。世諦有見。三真應相對。真身平等離相離緣名為不見。應化隨物示有照矚。名之為見。文殊下述。文殊初言如是居士。總述前言。若來已下別述前義。先就來去述成前義。據維摩室望彼文殊說之為來。就庵羅會望彼文殊說之為去。若來不來若去不去。以理正述泛解亦三。一就世諦無常以釋。相續論之有來有去。細實分之來則無來去則無去。二就二諦相望以釋。世諦之中有來有去。于真平等來則無來去亦無去。三就真應相對以釋。應有來去真身則無。雖有三義第二正當。所以下釋。初先徴問。我有何以言來不來去更不去。下對釋之。來無所從去無所至。以來無來去更不去。庵羅會空故來無從。維摩室空故去無至。所可見者更不可見。約就其見述成前義。解亦有三。準上可知。雖具三義正當第二。
【現代漢語翻譯】 現代漢語譯本 『說言不來而來』。就前文殊（Manjusri，菩薩名）入室見空無諸有等，拂之顯實，是故說言『不見而見，不來而來』。泛解有三：一就世諦（Lokasamvriti-satya，俗諦）無常以釋，實法無來相續有來，故《涅槃經》云：『諸行無常，亦無有來。』二就二諦相望以釋，真諦（Paramartha-satya，真諦）無來世諦有來，故《涅槃經》云：『諸法若常，亦無有來。』三就真應二身以釋，真身無來應身有來。『不見而見』解亦有三：一就世諦，眼色明等別分無見，和合有見。又生住異滅四相分別則無有見，假合有見。二就二諦相望以釋，真諦常寂無眼無見，世諦有見。三真應相對，真身平等離相離緣名為不見，應化隨物示有照矚，名之為見。文殊下述。文殊初言『如是居士』，總述前言。『若來』已下別述前義。先就來去述成前義。據維摩室（Vimalakirti，在家菩薩名）望彼文殊說之為來，就庵羅會望彼文殊說之為去。『若來不來若去不去』，以理正述泛解亦三：一就世諦無常以釋，相續論之有來有去，細實分之來則無來去則無去。二就二諦相望以釋，世諦之中有來有去，于真平等來則無來去亦無去。三就真應相對以釋，應有來去真身則無。雖有三義第二正當。『所以』下釋。初先徴問，『我有何以言來不來去更不去？』下對釋之，『來無所從去無所至，以來無來去更不去。』庵羅會空故來無從，維摩室空故去無至。『所可見者更不可見』，約就其見述成前義。解亦有三，準上可知。雖具三義正當第二。
【English Translation】 English version 『It is said that coming is not coming.』 Referring to Manjusri (Manjusri, a Bodhisattva) entering the room and seeing emptiness and the absence of all things, sweeping them away reveals reality. Therefore, it is said, 『Seeing without seeing, coming without coming.』 There are three general explanations: First, explaining it from the perspective of mundane truth (Lokasamvriti-satya, conventional truth) and impermanence, the real dharma has no coming, but the continuity has coming. Therefore, the Nirvana Sutra says, 『All conditioned things are impermanent, and there is no coming.』 Second, explaining it from the perspective of the two truths in relation to each other, ultimate truth (Paramartha-satya, ultimate truth) has no coming, but mundane truth has coming. Therefore, the Nirvana Sutra says, 『If all dharmas were permanent, there would be no coming.』 Third, explaining it from the perspective of the two bodies of truth and manifestation, the true body has no coming, but the manifested body has coming. There are also three explanations for 『seeing without seeing』: First, from the perspective of mundane truth, the eye, color, light, etc., have no seeing when separated, but have seeing when combined. Furthermore, the four characteristics of arising, abiding, changing, and ceasing have no seeing when distinguished, but have seeing when falsely combined. Second, explaining it from the perspective of the two truths in relation to each other, ultimate truth is eternally still, without eyes and without seeing, while mundane truth has seeing. Third, in relation to the true and manifested bodies, the true body is equal and free from characteristics and conditions, which is called not seeing, while the manifested body adapts to beings and shows illumination, which is called seeing. Manjusri describes below. Manjusri initially says, 『So it is, householder,』 summarizing the previous words. 『If coming』 below separately describes the previous meaning. First, it uses coming and going to establish the previous meaning. From Vimalakirti』s (Vimalakirti, a lay Bodhisattva) perspective, Manjusri is said to be coming, while from the Amra assembly』s perspective, Manjusri is said to be going. 『If coming is not coming, if going is not going,』 uses reason to correctly describe. There are also three general explanations: First, explaining it from the perspective of mundane truth and impermanence, in terms of continuity, there is coming and going, but when finely and truly divided, coming has no coming, and going has no going. Second, explaining it from the perspective of the two truths in relation to each other, in mundane truth, there is coming and going, but in true equality, coming has no coming, and going also has no going. Third, explaining it from the perspective of the true and manifested bodies in relation to each other, the manifested body has coming and going, but the true body does not. Although there are three meanings, the second is most appropriate. 『Therefore』 below explains. First, it initially questions, 『Why do I say that coming is not coming and going is not going?』 Below it answers, 『Coming has no origin, and going has no destination, so coming has no coming, and going does not go.』 The Amra assembly is empty, so coming has no origin, and Vimalakirti』s room is empty, so going has no destination. 『What can be seen is no longer seen,』 uses seeing to establish the previous meaning. There are also three explanations, which can be understood based on the above. Although it has three meanings, the second is most appropriate.
上來拂遣來去之相。從此已下問答辨法。于中文殊先止前言。次通佛意。后自為問維摩具答。且置是事是止前也。無來去等具說叵盡。故須且置。居士是疾寧可忍等通佛問意。居士是疾寧可忍不。問疾輕重。療治有損不至增乎。問疾差劇。此通問辭。下顯問人。言世尊者正舉問人言慇勤者問心重也。致問無量問意深也。致謂通致。問病之心元元難盡。故曰無量。此問維摩至竟不答。以此未去故此不答。及下去時維摩共往。故亦不答。居士是疾何所因下文殊自問。維摩具答。然下為問悉因維摩現病空室二重事起。因前現病為問有八。一問病所因。二問病久近。三問滅法。四問病相。五問病所在。六問病體。四大之中何大之病。亦可此問起病之緣。七問慰喻。八問調伏。通佛兩問問合有十。因前空室為問有二。一問空室。二問無侍。通下論之所起有七。前二如向。三起下舍利念無床坐。四起下天女。五起下室中八未有事。六起下文中普現所問父母妻子親戚等事。七起下念食具說如是。然今文殊但問前二。通前問病自為十問。此十相從以之為三。初八偏就能化之人問其化相。第九云何慰喻有疾。就能化人對所化者問慰喻儀第十云何調伏其心。偏就所化問修治法。要攝唯二。前之八番問維摩詰現化方便。后二問其所化之人治病
之法。復前八中相從為三。初三問病為彰維摩大悲方便。次二問其空室無侍為顯維摩悲行所依。悲依空成故問空室。悲隨有生故問無侍。后之三番重複問疾。為彰維摩病應非實。就初段中文殊初先併爲三問。居士是疾何所因起。問病所因。其生久如問病遠近。當云何滅問病滅法。下維摩詰先答第二。后答第三。后答第一。后二竟初義即顯。故后答之。答第二中從癡有愛我病生者。謂從眾生起病因來維摩恒病。以一切生病故我病者。謂從眾生受病果。來維摩常病。良以維摩自實無病。病皆隨物故隨眾生而說久近。問曰眾生病來無始。維摩悲病聖來始有。云何得隨眾生之病而說久近。釋言。此隨一切眾生所有因果分分說之。不言從於無始已來常起悲病。如緣一人受地獄苦而起悲心。從造因來維摩恒愁。乃至受果。余亦如是。次答第三。于中初言眾生病滅則我病滅。對問總解。眾生斷苦得涅槃時名為病滅。維摩于彼憂惱心息名我病滅。下別釋之所以徴問。我有何以說生病滅則我病滅。下對釋之。于中初法。次喻。后合。法中初言菩薩為生生死等。舉生顯滅。愿隨諸有名入生死。為物受身名有生死。有生死故諸苦隨逐名有病矣。若生得離即菩薩無。當相正解。眾生離菩薩悲息不須為受。故無復病。次喻顯。譬如長者唯有一子。
【現代漢語翻譯】 之法。復將前面的八個問題歸納為三個部分。最初的三個問題是關於疾病，爲了彰顯維摩詰（Vimalakirti）的大悲方便。接下來的兩個問題是關於空室無侍者，爲了顯示維摩詰悲憫行為的所依。因為悲憫是依空性而成就的，所以問空室。因為悲憫是隨有情眾生而生起的，所以問無侍者。後面的三個問題重複詢問疾病，是爲了彰顯維摩詰的疾病並非真實。在第一部分中，文殊（Manjusri）最初合併爲三個問題。『居士，這疾病是什麼原因引起的？』問的是疾病的原因。『這疾病持續多久了？』問的是疾病的時間長短。『應當如何才能滅除這疾病？』問的是滅除疾病的方法。下面維摩詰先回答第二個問題，再回答第三個問題，最後回答第一個問題。在後面兩個問題回答完畢后，最初的含義就顯現了，所以最後回答第一個問題。在回答第二個問題中，從『從愚癡生起貪愛，我的疾病就產生了』這句話開始，意思是說從眾生那裡生起疾病的原因，維摩詰一直都有病。『因為一切眾生都生病，所以我才生病』，意思是說從眾生那裡接受疾病的結果，維摩詰常常有病。實際上維摩詰自己並沒有病，他的病都是隨眾生而來的，所以隨著眾生而說疾病的時間長短。有人問：『眾生的疾病由來已久，沒有開始，而維摩詰的悲憫之病是後來才有的，怎麼能隨著眾生的疾病來說時間長短呢？』解釋說：『這是隨著一切眾生所有的因果，分分來說的，並不是說從無始以來就一直生起悲憫之病。』比如因為一個人遭受地獄之苦而生起悲憫之心，從造作惡因開始，維摩詰就一直憂愁，乃至承受惡果，其餘的情況也是這樣。接下來回答第三個問題。其中首先說『眾生的疾病滅除，我的疾病也就滅除了』，這是對問題的總體解答。眾生斷除痛苦，得到涅槃的時候，就叫做疾病滅除。維摩詰對於他們的憂愁煩惱止息，就叫做我的疾病滅除。下面分別解釋其中的原因，並提出疑問。『我有什麼理由說眾生生病，我的疾病就生起，眾生疾病滅除，我的疾病就滅除呢？』下面進行解釋。其中首先是法理，其次是比喻，最後是總結。法理中首先說『菩薩爲了眾生而進入生死』等等，這是舉出生來顯示滅除。發願隨著各種有名相的事物進入生死，爲了眾生而接受身體，叫做有生死。因為有生死，所以各種痛苦隨之而來，叫做有疾病。如果眾生得到解脫，那麼菩薩的悲憫之心就會止息，不需要再為他們受苦，所以也就沒有疾病了。接下來用比喻來顯示。譬如一個長者只有一個兒子。
【English Translation】 of the Dharma. Furthermore, the previous eight questions are summarized into three parts. The first three questions concern illness, to highlight Vimalakirti's (Vimalakirti) great compassion and skillful means. The next two questions are about the empty room without attendants, to show the basis of Vimalakirti's compassionate actions. Because compassion is achieved based on emptiness, the empty room is questioned. Because compassion arises with sentient beings, the absence of attendants is questioned. The last three questions repeatedly inquire about the illness, to highlight that Vimalakirti's illness is not real. In the first part, Manjusri (Manjusri) initially combines them into three questions. 'Layman, what is the cause of this illness?' This asks about the cause of the illness. 'How long has this illness lasted?' This asks about the duration of the illness. 'How should this illness be eliminated?' This asks about the method of eliminating the illness. Below, Vimalakirti first answers the second question, then the third question, and finally the first question. After the latter two questions are answered, the initial meaning becomes clear, so the first question is answered last. In answering the second question, starting from the sentence 'From ignorance arises craving, and my illness arises,' it means that from sentient beings arises the cause of illness, and Vimalakirti is always ill. 'Because all sentient beings are ill, I am ill,' it means that from sentient beings comes the result of illness, and Vimalakirti is always ill. In reality, Vimalakirti himself is not ill; his illness comes from following sentient beings, so he speaks of the duration of the illness according to sentient beings. Someone asks: 'Sentient beings' illnesses have been around for a long time, without beginning, while Vimalakirti's illness of compassion is later; how can he speak of the duration according to sentient beings' illnesses?' The explanation is: 'This is spoken separately according to the causes and effects of all sentient beings, not saying that the illness of compassion has always arisen from beginningless time.' For example, because a person suffers the suffering of hell, compassion arises. From the creation of evil causes, Vimalakirti has been worried, until the suffering is endured, and the rest is the same. Next, answer the third question. Among them, the first says 'When sentient beings' illnesses are eliminated, my illnesses are also eliminated,' which is a general answer to the question. When sentient beings cut off suffering and attain Nirvana, it is called the elimination of illness. When Vimalakirti's worries and afflictions cease, it is called the elimination of my illness. The following explains the reasons separately and asks questions. 'What reason do I have to say that when sentient beings are ill, my illness arises, and when sentient beings' illnesses are eliminated, my illness is eliminated?' The following is an explanation. Among them, first is the Dharma principle, second is the metaphor, and finally is the summary. In the Dharma principle, the first says 'Bodhisattvas enter birth and death for the sake of sentient beings,' etc., which is to show elimination by raising birth. Vowing to enter birth and death with all kinds of things with names and forms, and accepting a body for the sake of sentient beings, is called having birth and death. Because there is birth and death, all kinds of suffering follow, which is called having illness. If sentient beings are liberated, then the Bodhisattva's compassion will cease, and there is no need to suffer for them, so there is no more illness. Next, use a metaphor to show it. For example, a wealthy man has only one son.
其子得病父母亦病。喻前為生入生死等。若子病癒父母亦愈。喻生得離則菩薩無。下合顯法。菩薩如是合前長者。于諸眾生愛之若子。合前一子。言眾生病則菩薩病合子得病父母亦病。眾生病癒菩薩亦愈。合子病癒父母亦愈。下答初問。又言是疾何所因起牒前問辭。菩薩病者以大悲起。對問正解。上來三問為彰維摩大悲方便。自下文殊次為兩問顯悲所依。悲依空成故問空室。悲隨有生故問無侍。維摩具答。問中居士室何以空。是一問也。言無侍者是二問也。答中維摩先辨室空。后顯無侍。明室空中具有七番。言相自起。維摩初言諸佛國土亦復皆空。類答前問。佛土皆空。室是土例。何得不空。答意如是。土空似室。是以言亦。第二番中文殊就土更重審問。又謂更也。亦是重也。又問佛土以何為空。為當去事無物名空。為當即事理無為空。維摩下答。以空空者謂以理空為土空也。身三文殊以土理空責室事空。又問空者牒前所答佛土理空。何用空者責室事空。既說理空為佛土空。何用空去室中所有而為空乎。維摩下答。明須空意。良以理空無分別故。今須空室而顯彼空。理空難明。無物顯示令人識知名無分別。空室顯之令人悟解名為故空。第四文殊約理窮詮故又問。空可分別耶。此問空理可以室空而分別也。維摩下答分別
亦空。此言拂詮而顯理也。前番之中立詮顯理。故以室空分別理空。今此轉除破詮顯理。是以答言分別亦空。是義云何。為不解者須以空室分別理空。得理返望空室本無。知復時何分別理空。是故說言分別亦空。分別空故理已詮示不可分別。第五文殊推問空處。故又問空當於何求。維摩為答。當於六十二見中求。六十二見后當具論。此見是其凡夫妄情無實即是空義。故於六十二見中求。又此妄情迷空而起。推其所迷即是空義。故於六十二見中求。第六文殊轉問見處。故又問言六十二見當於何求。維摩為答。常于諸佛解脫中求。佛證空理而得解脫。凡於脫處迷而起見。故於諸佛解脫中求。第七文殊推問脫處。故又問言諸佛解脫當於何求。維摩下答。當於眾生心行中求。眾生心行有迷有悟。迷則繫縛悟則解脫。諸佛解脫皆從心起。故於眾生心行中求。亦可眾生所有心行依真而起。體即是真。故經宣說生死二法是如來藏陰即佛性十二因緣即佛性等。窮悟此性即真解脫。故於眾生心行中求。前答室空下答無侍。又仁所問何無侍者。牒其問辭。下為辨釋。一切諸魔及諸外道皆吾侍也。對問正辨。凡是侍者資養為義。菩薩悲行由此資成。故說為侍。所以下釋。于中先徴。我有何以說魔外道而為侍者。下對釋之。魔樂生死。菩薩于彼
【現代漢語翻譯】 現代漢語譯本 『亦空』，這句話是通過否定詮釋來顯明真理。前面的段落中，通過設立詮釋來顯明真理，所以用空房間來分別理空（本體之空）。現在這裡是通過去除和破除詮釋來顯明真理，因此回答說『分別亦空』。這是什麼意思呢？對於不理解的人，需要用空房間來分別理空。一旦理解了真理，再回頭看空房間，就會發現它本來就是空的。既然如此，又何必再去分別理空呢？所以說『分別亦空』。因為分別本身也是空性的，所以真理已經通過詮釋顯現，是不可分別的。 第五，文殊菩薩進一步追問空處，所以又問：『空應當在哪裡求得？』維摩詰回答說：『應當在六十二見（六十二種錯誤的見解）中求得。』六十二見將在後面詳細論述。這些見解是凡夫的虛妄情執，沒有真實性，本身就是空性的意義。所以要在六十二見中求得。而且，這些虛妄情執是迷惑于空性而產生的，追究其迷惑的根源，就是空性的意義。所以要在六十二見中求得。 第六，文殊菩薩轉而追問見處，所以又問：『六十二見應當在哪裡求得？』維摩詰回答說：『常常在諸佛的解脫中求得。』佛證悟了空性的真理而得到解脫，凡夫在解脫之處迷惑而產生見解。所以要在諸佛的解脫中求得。 第七，文殊菩薩繼續追問解脫之處，所以又問：『諸佛的解脫應當在哪裡求得？』維摩詰回答說：『應當在眾生的心行中求得。』眾生的心行有迷惑也有覺悟，迷惑就會被束縛，覺悟就能得到解脫。諸佛的解脫都是從心而起的，所以要在眾生的心行中求得。也可以說，眾生所有的心行都是依真如而生起的，其本體就是真如。所以經中宣說生死二法就是如來藏（tathāgatagarbha）的陰影，也就是佛性（Buddha-nature）；十二因緣（twelve links of dependent origination）就是佛性等等。徹底覺悟了這個自性，就是真正的解脫。所以要在眾生的心行中求得。 前面回答了室空，下面回答沒有侍者。『又仁者所問，何無侍者？』這是重複文殊菩薩的問話。下面進行辨析解釋：『一切諸魔（māra）及諸外道（tīrthika）皆吾侍也。』這是針對提問正面進行辨析。凡是侍者，都有資養的意義。菩薩的慈悲行為由此資養而成，所以說他們是侍者。『所以』以下進行解釋。首先提出疑問：『我有什麼理由說魔和外道是我的侍者呢？』下面進行回答解釋：『魔樂於生死，菩薩于彼…
【English Translation】 English version 『Also empty.』 This statement reveals the truth by negating the explanation. In the previous section, the truth was revealed by establishing an explanation, so the emptiness of a room was used to distinguish the emptiness of principle (the emptiness of the essence). Now, this section reveals the truth by removing and breaking the explanation. Therefore, the answer is 『Distinction is also empty.』 What does this mean? For those who do not understand, it is necessary to use the empty room to distinguish the emptiness of principle. Once the truth is understood, looking back at the empty room, one will realize that it was originally empty. Since this is the case, why bother to distinguish the emptiness of principle again? Therefore, it is said that 『Distinction is also empty.』 Because distinction itself is also empty, the truth has already been revealed through explanation and is indivisible. Fifth, Mañjuśrī (Bodhisattva of wisdom) further inquires about the place of emptiness, so he asks again: 『Where should emptiness be sought?』 Vimalakīrti (a wise Buddhist layman) answers: 『It should be sought in the sixty-two views (sixty-two kinds of erroneous views).』 The sixty-two views will be discussed in detail later. These views are the deluded emotional attachments of ordinary people, without reality, and are themselves the meaning of emptiness. Therefore, they should be sought in the sixty-two views. Moreover, these deluded emotional attachments arise from being deluded about emptiness. Investigating the source of their delusion is the meaning of emptiness. Therefore, they should be sought in the sixty-two views. Sixth, Mañjuśrī turns to inquire about the place of views, so he asks again: 『Where should the sixty-two views be sought?』 Vimalakīrti answers: 『They should always be sought in the liberation of all Buddhas.』 The Buddha realizes the truth of emptiness and attains liberation. Ordinary people are deluded at the place of liberation and generate views. Therefore, they should be sought in the liberation of all Buddhas. Seventh, Mañjuśrī continues to inquire about the place of liberation, so he asks again: 『Where should the liberation of all Buddhas be sought?』 Vimalakīrti answers: 『It should be sought in the mind and actions of sentient beings.』 The mind and actions of sentient beings have delusion and enlightenment. Delusion leads to bondage, and enlightenment leads to liberation. The liberation of all Buddhas arises from the mind, so it should be sought in the mind and actions of sentient beings. It can also be said that all the mind and actions of sentient beings arise based on Suchness (tathatā), and their essence is Suchness. Therefore, the sutras proclaim that the two dharmas of birth and death are the shadow of the Tathāgatagarbha (embryo of Buddhahood), which is Buddha-nature; the twelve links of dependent origination are Buddha-nature, and so on. Thoroughly realizing this nature is true liberation. Therefore, it should be sought in the mind and actions of sentient beings. The previous answer was about the emptiness of the room, and the following answers about the absence of attendants. 『Moreover, what you asked, why are there no attendants?』 This is repeating Mañjuśrī's question. The following is an analysis and explanation: 『All the Māras (demons) and Tīrthikas (non-Buddhist ascetics) are my attendants.』 This is a direct analysis in response to the question. All attendants have the meaning of nourishment. The compassionate actions of the Bodhisattva are nourished by this, so they are said to be attendants. 『Therefore』 below provides an explanation. First, a question is raised: 『What reason do I have to say that Māras and Tīrthikas are my attendants?』 The following is the answer and explanation: 『Māras delight in birth and death, and the Bodhisattva…
生死諸魔隨而不捨。不捨魔行由彼資成。故說諸魔以為侍者。外道樂見。菩薩于彼諸見外道常隨不捨。名為不動。此不動行由彼資成故說外道以為侍者。前言不捨此云不動。言左右耳。非是守正邪見不動。自下文殊更為三問。為彰維摩病應非實。初問病相。居士是病為何等相。緣摩下答。我病無形不可見者。以病實無故無形相而可見也。第二文殊問病所在。故言此病身合心合。維摩下答。云非身合身相離者。應身無身病無所在。故非身合。言非心合心如幻者。化心不真事等如幻。幻無定實病亦無在。故非心合。第三文殊問其病體。亦得名為問病因緣。四大之中何大之病。維摩下答。言非地大不離地者。彰病實無。以病無故不可宣說即地有病。故非地大。亦不可說離地之外別有病體。故言不離余大亦爾。而眾生下舉病應有成前實無。而眾生病從四大起。以其有病維摩現病。病隨物現。故非實有。非實有故不可宣說即四大有離四大有。亦可向前非地大等彰病實無。亦不離等顯病應有。而眾生下顯前不離地等所以。以眾生病從四大起。菩薩隨之故。不離大士來八問廣顯維摩現化方便。自下兩問就所化人明治病法。此則菩薩五行之中治病行也。于中初就種性已前實病之人明慰喻儀。彼未知法須他慰故。云何菩薩調伏心下。就種
性上實病之人明調伏法。彼自知法不須他慰。能自調故。前中先問。云何慰喻有病菩薩。問曰文殊今來問病。慰喻之儀應當自出。何故請問維摩慰法。釋言。文殊今來問者問維摩病。前具問竟。不問維摩所化者疾。維摩所化慰喻之法唯在維摩。故今問其慰喻之法。令人習學慰喻病者。維摩下答。初別。后結。別中有其十一句文。攝為三對。自利利他。初六一對教修觀解。次二一對教生善心。后三一對教起行修。就初對中前五自利后一利他。就自利中對人分別。初四黑小。后一異凡。對過分別初四正觀滅煩惱行。后一悔過滅罪之行。就前四中說無常者。觀身生滅離常倒也。不說厭者常隨諸有不厭自身而取滅也。說身苦者觀身多惱離樂倒也。而不宣說樂涅槃者。在苦救物故不厭苦樂涅槃也。說身無我觀眾生空離我倒也。而說教道生者。雖知神空而隨假名化眾生也。說身空者觀法體空。離法著我。不說畢竟滅者雖知法空而常隨有不永滅也。上來四句明破煩惱而常隨有。故異二乘。說悔先罪修滅罪行。過去所犯名為先罪。追改名悔。而不說入於過去者。雖悔前愆恒知罪空。不執性罪入於過去。此滅罪業而不立性。故異凡夫。此前自利。以己之疾愍于彼疾。是其利他。此初對竟。第二對中當識宿世無數劫苦。觀過生厭。此句自利
【現代漢語翻譯】 現代漢語譯本 關於性體上確實有疾病的人，明確調伏的方法。他們自己明白佛法，不需要他人安慰，因為他們能夠自我調伏。前面（舍利弗）和中間（諸天女）都已經問過了。為什麼還要問『如何慰問有病的菩薩』呢？ 提問者（釋迦摩尼佛）說：『文殊菩薩這次來探望病人，慰問的禮儀應當由他自己來做，為什麼還要請教維摩詰居士慰問的方法呢？』 解釋說：『文殊菩薩這次來問的是維摩詰居士的病情，前面已經問完了，沒有問維摩詰居士所教化的人的疾病。維摩詰居士所教化的人的慰問方法，只有維摩詰居士才知道，所以現在問他慰問的方法，讓人學習慰問病人。』 維摩詰居士的回答，先是分別闡述，然後總結。分別闡述中有十一個句子，可以概括為三對：自利利他。前六句為一對，教導修習觀想和理解；接著兩句為一對，教導生起善良的心；最後三句為一對，教導發起行動和修行。在第一對中，前五句是自利，后一句是利他。在自利中，針對不同的人進行分別。前四句針對的是黑小（指小乘），后一句針對的是不同於凡夫之處。針對過失進行分別，前四句是正確的觀想，用來滅除煩惱；后一句是懺悔過錯，用來滅除罪業。在前四句中，說無常，是觀察身體的生滅，遠離常顛倒。不說厭惡，是因為常常隨順各種存在，不厭惡自身而只求滅度。說身體是痛苦的，是觀察身體有很多煩惱，遠離樂顛倒。而不宣說涅槃的快樂，是因為在痛苦中拯救眾生，所以不厭惡痛苦和涅槃的快樂。說身體無我，是觀察眾生是空性的，遠離我顛倒。而說教導眾生，是因為雖然知道神識是空性的，但還是隨順假名來教化眾生。說身體是空性的，是觀察法的本體是空性的，遠離對法的執著。不說畢竟滅，是因為雖然知道法是空性的，但還是常常隨順各種存在，不永遠滅度。上面四句說明破除煩惱，但還是常常隨順各種存在，所以不同於二乘。說懺悔以前的罪過，是修習滅除罪業的行為。過去所犯的錯誤稱為以前的罪過，追溯並改正稱為懺悔。而不說進入過去，是因為雖然懺悔以前的過錯，但始終知道罪過是空性的，不執著于罪過的本質而進入過去。這是滅除罪業，但不建立罪過的本質，所以不同於凡夫。這之前是自利，因為自己有疾病而憐憫他人的疾病，這是利他。這是第一對結束。 第二對中，『應當認識到過去無數劫的痛苦』，觀察過去的痛苦而產生厭惡。這句話是自利。
【English Translation】 English version Regarding those who are truly ill in nature, clarifying the methods of taming. They understand the Dharma themselves and do not need comfort from others because they can tame themselves. The previous (Shariputra) and middle (celestial nymphs) have already asked. Why ask 'How to comfort a sick Bodhisattva'? The questioner (Shakyamuni Buddha) said: 'Manjushri Bodhisattva has come to visit the sick this time, and the etiquette of comfort should be done by himself. Why ask Vimalakirti to comfort him with the Dharma?' The explanation says: 'Manjushri Bodhisattva has come to ask about Vimalakirti's illness this time, and he has already finished asking before. He did not ask about the illnesses of those who were taught by Vimalakirti. The method of comforting those who were taught by Vimalakirti is only known by Vimalakirti, so now ask him for the method of comforting, so that people can learn to comfort the sick.' Vimalakirti's answer first elaborates separately and then summarizes. There are eleven sentences in the separate elaboration, which can be summarized into three pairs: self-benefit and benefiting others. The first six sentences are a pair, teaching the practice of contemplation and understanding; the next two sentences are a pair, teaching the generation of good thoughts; and the last three sentences are a pair, teaching the initiation of action and practice. In the first pair, the first five sentences are self-benefit, and the last sentence is benefiting others. In self-benefit, distinctions are made for different people. The first four sentences are for the 'black and small' (referring to the Hinayana), and the last sentence is for the difference from ordinary people. Distinctions are made for faults, the first four sentences are correct contemplation, used to eliminate afflictions; the last sentence is repentance of faults, used to eliminate sins. In the first four sentences, saying impermanence is observing the arising and ceasing of the body, and being away from the perverted view of permanence. Not speaking of aversion is because one always follows all existences, not being averse to oneself but only seeking liberation. Saying that the body is suffering is observing that the body has many afflictions, and being away from the perverted view of pleasure. And not proclaiming the happiness of Nirvana is because one saves sentient beings in suffering, so one is not averse to suffering and the happiness of Nirvana. Saying that the body is without self is observing that sentient beings are empty in nature, and being away from the perverted view of self. And saying to teach sentient beings is because although one knows that consciousness is empty in nature, one still follows provisional names to teach sentient beings. Saying that the body is empty in nature is observing that the essence of the Dharma is empty in nature, and being away from attachment to the Dharma. Not saying ultimate extinction is because although one knows that the Dharma is empty in nature, one still always follows all existences, not extinguishing forever. The above four sentences explain eliminating afflictions, but still always following all existences, so it is different from the Two Vehicles (Hinayana and Pratyekabuddhayana). Saying to repent of previous sins is to practice the act of eliminating sins. Mistakes made in the past are called previous sins, tracing back and correcting is called repentance. And not saying entering the past is because although one repents of previous faults, one always knows that sins are empty in nature, not being attached to the essence of sins and entering the past. This is eliminating sins, but not establishing the essence of sins, so it is different from ordinary people. Before this is self-benefit, because one has illness and pities the illnesses of others, this is benefiting others. This is the end of the first pair. In the second pair, 'One should recognize the suffering of countless kalpas in the past', observing the suffering of the past and generating aversion. This sentence is self-benefit.
。當念饒益一切眾生。興心廣濟。此句利他。第三對中前二自利。憶所修福念凈命者。於己修善正愿出離不異求也。勿生憂惱常起精進。于未修善忍苦修也。此前自利。當作醫王療治眾病是其利他。求為佛醫救眾生也。上來別竟。菩薩應如是慰喻有疾令其歡喜。總以結勸。下調伏中文殊先問。有疾菩薩云何調心。維摩下答。文別有二。一明修相。二不住。其中亦復不住不調伏下明其成相。在病修治名為修相。病癒德立名為成相。就前修中初先別教。后總結勸。前別教中要唯智悲。修智自利修悲利他。智依空成悲隨有生。是二相須何故而然。若唯修智于空滯沒。若唯修悲有染著。于有染著是凡夫法。于空滯沒是聲聞法。菩薩異彼故須雙修。以雙修故悲與智俱于有不染。智與悲俱于空不著。于有不染非凡夫行。于空不著非賢聖行。故下文言非凡非聖是菩薩行。又不著有則非垢行。不偏樂空則非凈行。故下文言非垢非凈是菩薩行。菩薩巧行。妙在於此。文中三對修智修悲。初至文殊有疾菩薩應如是觀諸法來。是第一對。又復觀身無常苦下。是第二對。又復觀身不離病下。是第三對。三對何異。異有四種。一約事分別。事唯身病。初對約病修智修悲。第二約身修智修悲。第三雙約身病兩種修智修悲。二約法分別。法有階降。初
【現代漢語翻譯】 現代漢語譯本：應當想著如何饒益一切眾生，發起心願來廣泛地救濟他們。這句是說利益他人。在第三對（三對：指下文的三種觀法）中，前面的兩對是自利。憶念所修的福德，想著清凈的生命，這是對於自己修善，正確地發願出離，而不是爲了其他追求。不要產生憂愁煩惱，要常常發起精進心，對於尚未修習的善法，要忍受痛苦去修習。這之前是自利。應當作為醫王，來醫治各種疾病，這是利益他人。祈求成為佛陀那樣的醫生，來拯救眾生。以上是分別說明。菩薩應當這樣慰問有疾病的人，使他們歡喜。總的來說，這是總結勸勉。下面是調伏心的部分，文殊菩薩先問：『有疾病的菩薩應該如何調伏自己的心？』維摩詰下面回答。這段文字可以分為兩部分：一是說明修行的狀態，二是不住于任何狀態。其中也包含不住于不調伏。下面說明修行的成就狀態。在生病時進行修治，稱為修行的狀態；疾病痊癒，功德建立，稱為成就的狀態。在前面的修行狀態中，首先是分別教導，然後是總結勸勉。在前面的分別教導中，要點在於智慧和慈悲。修習智慧是自利，修習慈悲是利他。智慧依靠空性成就，慈悲隨著有情眾生而生起。這二者相互需要，為什麼會這樣呢？如果只修習智慧，就會滯留在空性之中；如果只修習慈悲，就會對有情產生染著。對於有情產生染著是凡夫的法，滯留在空性之中是聲聞的法。菩薩不同於他們，所以需要同時修習智慧和慈悲。因為同時修習，所以慈悲與智慧同時存在，對於有情不會產生染著；智慧與慈悲同時存在，對於空性不會產生執著。對於有情不染著，不是凡夫的行為；對於空性不執著，不是賢聖的行為。所以下文說『非凡非聖是菩薩行』。又不執著于有，就不是垢染的行為；不偏愛空，就不是清凈的行為。所以下文說『非垢非凈是菩薩行』。菩薩巧妙地修行，奧妙就在於此。文中包含三對修習智慧和慈悲。從『文殊！有疾菩薩應如是觀諸法』到『來』，是第一對。『又復觀身無常苦』以下，是第二對。『又復觀身不離病』以下，是第三對。這三對有什麼不同呢？不同之處有四種：一是根據事來分別，事是指身體的疾病。第一對是針對疾病修習智慧和慈悲，第二對是針對身體修習智慧和慈悲，第三對是同時針對身體和疾病兩種情況修習智慧和慈悲。二是根據法來分別，法有階梯和降落。第一對 English version: One should contemplate benefiting all sentient beings, arousing the mind to broadly deliver them. This sentence speaks of benefiting others. In the third pair (the three pairs refer to the three contemplations below), the first two pairs are for self-benefit. Recalling the merits one has cultivated, contemplating a pure life, this is for oneself cultivating goodness, correctly vowing to be liberated, and not seeking other pursuits. Do not generate sorrow or vexation, constantly arouse diligence, and for the good deeds not yet cultivated, endure suffering to cultivate them. This before is self-benefit. One should act as a king of medicine, to heal all kinds of illnesses, this is benefiting others. Praying to become a doctor like the Buddha, to save sentient beings. The above is a separate explanation. A Bodhisattva should console the sick in this way, making them happy. In general, this is a concluding exhortation. Below is the section on taming the mind, where Manjushri (Manjushri: a Bodhisattva representing wisdom) first asks: 'How should a sick Bodhisattva tame their mind?' Vimalakirti (Vimalakirti: a wise lay Buddhist figure) answers below. This text can be divided into two parts: one is to explain the state of practice, and the other is to not abide in any state. It also includes not abiding in non-taming. Below explains the state of accomplishment of practice. Engaging in cultivation while sick is called the state of practice; when the illness is cured and merit is established, it is called the state of accomplishment. In the preceding state of practice, first there is separate instruction, and then there is a concluding exhortation. In the preceding separate instruction, the key points are wisdom and compassion. Cultivating wisdom is self-benefit, cultivating compassion is benefiting others. Wisdom is accomplished by relying on emptiness, and compassion arises with sentient beings. These two are mutually needed, why is this so? If one only cultivates wisdom, one will be stuck in emptiness; if one only cultivates compassion, one will become attached to beings. Becoming attached to beings is the Dharma of ordinary people, and being stuck in emptiness is the Dharma of Shravakas (Shravakas: disciples who listen to the Buddha's teachings). Bodhisattvas are different from them, so they need to cultivate both wisdom and compassion simultaneously. Because they cultivate simultaneously, compassion and wisdom exist simultaneously, and one will not become attached to beings; wisdom and compassion exist simultaneously, and one will not become attached to emptiness. Not being attached to beings is not the conduct of ordinary people; not being attached to emptiness is not the conduct of sages. Therefore, the following text says 'Neither ordinary nor sage is the conduct of a Bodhisattva'. Also, not being attached to existence is not defiled conduct; not being partial to emptiness is not pure conduct. Therefore, the following text says 'Neither defiled nor pure is the conduct of a Bodhisattva'. Bodhisattvas skillfully practice, and the mystery lies in this. The text contains three pairs of cultivating wisdom and compassion. From 'Manjushri! A sick Bodhisattva should contemplate all dharmas in this way' to 'come', is the first pair. 'Furthermore, contemplate the body as impermanent and suffering' below, is the second pair. 'Furthermore, contemplate the body as inseparable from illness' below, is the third pair. What are the differences between these three pairs? The differences are fourfold: one is to distinguish according to the matter, and the matter refers to the illness of the body. The first pair is to cultivate wisdom and compassion in response to illness, the second pair is to cultivate wisdom and compassion in response to the body, and the third pair is to cultivate wisdom and compassion in response to both the body and illness. The second is to distinguish according to the Dharma, and the Dharma has steps and descents. The first pair
【English Translation】 Should contemplate benefiting all sentient beings, arousing the mind to broadly deliver them. This sentence speaks of benefiting others. In the third pair (the three pairs refer to the three contemplations below), the first two pairs are for self-benefit. Recalling the merits one has cultivated, contemplating a pure life, this is for oneself cultivating goodness, correctly vowing to be liberated, and not seeking other pursuits. Do not generate sorrow or vexation, constantly arouse diligence, and for the good deeds not yet cultivated, endure suffering to cultivate them. This before is self-benefit. One should act as a king of medicine, to heal all kinds of illnesses, this is benefiting others. Praying to become a doctor like the Buddha, to save sentient beings. The above is a separate explanation. A Bodhisattva should console the sick in this way, making them happy. In general, this is a concluding exhortation. Below is the section on taming the mind, where Manjushri (Manjushri: a Bodhisattva representing wisdom) first asks: 'How should a sick Bodhisattva tame their mind?' Vimalakirti (Vimalakirti: a wise lay Buddhist figure) answers below. This text can be divided into two parts: one is to explain the state of practice, and the other is to not abide in any state. It also includes not abiding in non-taming. Below explains the state of accomplishment of practice. Engaging in cultivation while sick is called the state of practice; when the illness is cured and merit is established, it is called the state of accomplishment. In the preceding state of practice, first there is separate instruction, and then there is a concluding exhortation. In the preceding separate instruction, the key points are wisdom and compassion. Cultivating wisdom is self-benefit, cultivating compassion is benefiting others. Wisdom is accomplished by relying on emptiness, and compassion arises with sentient beings. These two are mutually needed, why is this so? If one only cultivates wisdom, one will be stuck in emptiness; if one only cultivates compassion, one will become attached to beings. Becoming attached to beings is the Dharma of ordinary people, and being stuck in emptiness is the Dharma of Shravakas (Shravakas: disciples who listen to the Buddha's teachings). Bodhisattvas are different from them, so they need to cultivate both wisdom and compassion simultaneously. Because they cultivate simultaneously, compassion and wisdom exist simultaneously, and one will not become attached to beings; wisdom and compassion exist simultaneously, and one will not become attached to emptiness. Not being attached to beings is not the conduct of ordinary people; not being attached to emptiness is not the conduct of sages. Therefore, the following text says 'Neither ordinary nor sage is the conduct of a Bodhisattva'. Also, not being attached to existence is not defiled conduct; not being partial to emptiness is not pure conduct. Therefore, the following text says 'Neither defiled nor pure is the conduct of a Bodhisattva'. Bodhisattvas skillfully practice, and the mystery lies in this. The text contains three pairs of cultivating wisdom and compassion. From 'Manjushri! A sick Bodhisattva should contemplate all dharmas in this way' to 'come', is the first pair. 'Furthermore, contemplate the body as impermanent and suffering' below, is the second pair. 'Furthermore, contemplate the body as inseparable from illness' below, is the third pair. What are the differences between these three pairs? The differences are fourfold: one is to distinguish according to the matter, and the matter refers to the illness of the body. The first pair is to cultivate wisdom and compassion in response to illness, the second pair is to cultivate wisdom and compassion in response to the body, and the third pair is to cultivate wisdom and compassion in response to both the body and illness. The second is to distinguish according to the Dharma, and the Dharma has steps and descents. The first pair
對約就甚深空理修智修悲。第二約就苦無常等修智修悲。第三約就身病之事修智修悲。三約人分別。初對菩薩不共法中修智修悲。甚深空理唯菩薩知余不解故。第二聲聞共行法中修智修悲。苦無常等聲聞緣覺亦能觀故。第三凡夫共行法中修智修悲。身病之事乃至凡夫亦能知故。四次第分別。次第有二。第一據深尋淺次第。空是菩薩正行所依。故先依之修智修悲。空依詮入故。次第二依苦無常修智修悲。苦無常等依事而辨故。次第三依身病事修智修悲。第二從寂起化次第。空是菩薩治病所依故。先依之修智修悲。此即自德依此起化為化二乘故。次第二依苦無常修智修悲。化行漸廣欲益凡夫故。次第三依身病事修智修悲。次第如是。就初對中文別有四。第一正明修智修悲。二文殊師利是為有病調伏心下結嘆顯勝。三有疾菩薩復作是念如我此病非真有下以智凈悲。四有疾菩薩應如是觀諸法下總以結勸。就初段中先明修智。以無受下明其修悲。前修智中初觀見空破離有病。得是平等無餘病下觀空亦空破遣空病。前破有病滅煩惱障。后破空病滅除智障。二障雙遣名曰調心。又復前段滅煩惱障遣分段因。后除智障離變易因。二因雙除兩果不起。故為治病。前破有中觀二無我破二著我。是中應先解無我義然後釋文。義如別章。文中初
【現代漢語翻譯】 現代漢語譯本 對甚深空理修習智慧和慈悲。第二，對苦、無常等修習智慧和慈悲。第三，對身體疾病之事修習智慧和慈悲。這三種情況是根據不同的人來區分的。首先，針對菩薩不共之法修習智慧和慈悲。因為甚深空理只有菩薩才能理解，其他人不能理解。第二，在聲聞共行之法中修習智慧和慈悲。因為苦、無常等，聲聞和緣覺也能觀察到。第三，在凡夫共行之法中修習智慧和慈悲。因為身體疾病之事，即使是凡夫也能知道。 四、次第分別。次第有兩種。第一種是根據由深到淺的次第。空是菩薩正行所依賴的，所以首先依靠它來修習智慧和慈悲。因為空是依靠詮釋而進入的。其次，依靠苦、無常修習智慧和慈悲。因為苦、無常等是依靠事物來辨別的。再次，依靠身體疾病之事修習智慧和慈悲。第二種是從寂靜中生起教化的次第。空是菩薩治療疾病所依賴的，所以首先依靠它來修習智慧和慈悲。這也就是自身功德，依靠它生起教化，是爲了教化二乘。其次，依靠苦、無常修習智慧和慈悲。教化行為逐漸擴大，想要利益凡夫。再次，依靠身體疾病之事修習智慧和慈悲。次第就是這樣。 就最初的對治中，文中有四個部分。第一，正式說明修習智慧和慈悲。第二，'文殊師利，這是爲了有病而調伏心'，這是總結讚歎，顯示殊勝。第三，'有疾菩薩又這樣想，像我這樣的病不是真實存在的'，這是用智慧來凈化慈悲。第四，'有疾菩薩應該這樣觀察諸法'，這是總體的總結和勸勉。在第一段中，首先說明修習智慧。'以無受'以下說明修習慈悲。在前面修習智慧中，首先觀見空性，破除執著于有病。'得到這種平等，沒有剩餘的病'，這是觀空亦空，破除執著于空性的病。前面破除有病，消滅煩惱障。後面破除空病，消除智障。兩種障礙都消除，就叫做調心。而且，前面一段消滅煩惱障，去除分段生死的因。後面消除智障，脫離變易生死的因。兩種因都消除，兩種果就不會產生。所以說是治療疾病。前面破除有中，觀察二無我，破除兩種執著於我。這裡應該先理解無我的含義，然後再解釋經文。含義如同別的章節。文中首先
【English Translation】 English version First, cultivate wisdom and compassion in relation to the profound principle of emptiness (shunyata). Second, cultivate wisdom and compassion in relation to suffering (duhkha), impermanence (anitya), and so on. Third, cultivate wisdom and compassion in relation to physical illness. These three are distinguished according to different people. First, cultivate wisdom and compassion in relation to the unique Dharma of Bodhisattvas. Because only Bodhisattvas understand the profound principle of emptiness, others do not. Second, cultivate wisdom and compassion in relation to the Dharma practiced in common with Shravakas. Because Shravakas and Pratyekabuddhas can also observe suffering, impermanence, and so on. Third, cultivate wisdom and compassion in relation to the Dharma practiced in common with ordinary beings. Because even ordinary beings can know about physical illness. Fourth, distinguish according to sequence. There are two kinds of sequence. The first is according to the sequence from deep to shallow. Emptiness is what Bodhisattvas rely on for their correct practice, so first rely on it to cultivate wisdom and compassion. Because emptiness is entered through interpretation. Second, rely on suffering and impermanence to cultivate wisdom and compassion. Because suffering, impermanence, and so on are distinguished based on events. Third, rely on physical illness to cultivate wisdom and compassion. The second is the sequence of arising from stillness to transform others. Emptiness is what Bodhisattvas rely on to cure illness, so first rely on it to cultivate wisdom and compassion. This is one's own virtue, relying on it to arise transformation, in order to transform the Two Vehicles. Second, rely on suffering and impermanence to cultivate wisdom and compassion. The act of transformation gradually expands, wanting to benefit ordinary beings. Third, rely on physical illness to cultivate wisdom and compassion. The sequence is like this. In the initial treatment, there are four parts in the text. First, formally explain the cultivation of wisdom and compassion. Second, 'Manjushri, this is to subdue the mind for those who are ill,' this is a summary praise, showing superiority. Third, 'A Bodhisattva with illness thinks like this, like my illness is not truly existent,' this is using wisdom to purify compassion. Fourth, 'A Bodhisattva with illness should observe all dharmas in this way,' this is a general summary and exhortation. In the first section, first explain the cultivation of wisdom. 'Because of no reception' and below explain the cultivation of compassion. In the previous cultivation of wisdom, first observe emptiness, breaking attachment to having illness. 'Obtaining this equality, there is no remaining illness,' this is observing emptiness is also empty, breaking attachment to the illness of emptiness. Previously breaking the illness of having, eliminating the obstacle of afflictions. Later breaking the illness of emptiness, eliminating the obstacle of knowledge. Both obstacles are eliminated, which is called subduing the mind. Moreover, the previous section eliminates the obstacle of afflictions, removing the cause of segmented life and death. Later eliminating the obstacle of knowledge, escaping the cause of changing life and death. Both causes are eliminated, and both results will not arise. Therefore, it is said to be curing illness. Previously breaking having, observing the two no-selves, breaking the two attachments to self. Here one should first understand the meaning of no-self, and then explain the text. The meaning is like other chapters. In the text, first
明眾生空觀。有疾菩薩為滅法下明法空觀。前生空觀破離我想。后法空觀滅除法想。二想俱息名為調心。又生空觀斷滅四住去分段因。法空之觀除舍無明離變易因。二因雙除兩果不起名為治病。生空觀中初約四大為生空觀。又此病起皆由著下。約就五陰為生空觀。前中初先推其患本。今我此病皆從前世妄想顛倒諸煩惱生。眾生著我名妄顛倒。所取不真名為妄想。無我計我稱曰顛倒。貪瞋等結名諸煩惱。由彼生於現在病也。無有真下觀行斷除無有實法誰受病者。略觀無我。所以下釋。先徴。后解。四大合故假名為身觀身假有。四大無生身亦無我觀身實無。四大無主別求無神。身亦無我。將別顯總成總無我。下就五陰明觀無我。于中有二。一觀五陰破離總我。二又此法者各不知下。觀察五陰破離別我。前中初先破離我想。當起法下明修法想。前離我中。又此病起皆由著我推其患本。是故於我不應生著。於過去厭。既知病本即除我想及眾生想。知過斷除。不取人性名除我想。不取和合假名人想。是故名離眾生之想。觀別破總故悉除之。下修法想。當起法想總勸修習。應作念下別教修習。應作是念但以眾法念成此身。觀別成總。除前我相無人唯法。是以言但。謂但五陰眾法成身。起唯法起。滅唯法滅。破總歸別。遣眾生相無生
【現代漢語翻譯】 現代漢語譯本 明眾生空觀（一切眾生皆空的觀念）。有疾菩薩爲了滅除對法的執著，闡明法空觀（一切法皆空的觀念）。之前的生空觀（眾生皆空的觀念）是爲了破除執著于『我』的念頭，之後的法空觀是爲了滅除執著于『法』的念頭。兩種執念都止息了，就叫做調心。而且，生空觀能斷滅四住地煩惱（見一處住地、欲愛住地、色愛住地、有愛住地）從而去除分段生死的因，法空觀能去除無明，遠離變易生死的因。兩種因都消除了，兩種果報（分段生死和變易生死）就不會產生，這就叫做治病。 生空觀中，首先從四大（地、水、火、風）的角度來闡述生空觀。『又此病起皆由著下』，接著從五陰（色、受、想、行、識）的角度來闡述生空觀。前面先推究疾病的根源。現在我的這個病，都是從前世的妄想顛倒和各種煩惱產生的。眾生執著于『我』，就叫做妄想顛倒。所取的東西不真實，就叫做妄想。沒有『我』卻認為有『我』，就叫做顛倒。貪婪、嗔恨等等，叫做各種煩惱。由於這些原因，才產生了現在的疾病。『無有真下』，通過觀行來斷除，沒有真實的法，誰會生病呢？這是簡略地觀察無我。『所以下釋』，先提出問題，然後解釋。四大和合，所以假名為身，觀察身體是虛假的。四大本無生，身體也無我，觀察身體是真實的空無。四大沒有主宰，另外去尋找神靈也是沒有意義的，身體也是無我的。這是將分別顯示歸結為總體的無我。 下面從五陰的角度闡述觀無我。其中分為兩部分。一是觀察五陰，破除總的我執。二是『又此法者各不知下』，觀察五陰，破除個別的我執。前面先破除執著于『我』的念頭。『當起法下』，闡明修習法想。前面破除『我』的執著中，『又此病起皆由著我』，推究疾病的根源。所以不應該執著于『我』，對於過去的事情應該厭惡。既然知道了疾病的根源，就應該去除『我』的執著和眾生的執著。知道過錯並斷除，不執著於人性的角度，就叫做去除『我』的執著。不執著于和合的假名，就叫做去除對人的執著。所以叫做遠離眾生的執著。觀察個別，破除總體，所以全部去除。 下面修習法想。『當起法想』，總的勸導修習。『應作念下』，分別教導修習。應該這樣想，只是以各種法念成就了這個身體。觀察個別，成就總體。去除之前的我相，沒有人只有法。所以說『但』，就是說只是五陰眾法成就了身體。生起也只是法生起，滅亡也只是法滅亡。破除總體，歸結于個別。去除眾生相，沒有生滅。
【English Translation】 English version Explaining the emptiness of sentient beings. The Bodhisattva with illness explains the emptiness of phenomena to eliminate attachment to the Dharma. The previous contemplation of the emptiness of sentient beings breaks the attachment to the 'self'. The subsequent contemplation of the emptiness of phenomena eliminates the attachment to 'Dharma'. When both attachments cease, it is called 'taming the mind'. Moreover, the contemplation of the emptiness of sentient beings cuts off the four abodes of affliction (the abode of views, the abode of desire-love, the abode of form-love, the abode of existence-love), thereby removing the cause of segmented existence. The contemplation of the emptiness of phenomena removes ignorance and separates from the cause of variable existence. When both causes are eliminated, the two results (segmented existence and variable existence) will not arise, which is called 'curing the illness'. In the contemplation of the emptiness of sentient beings, it first explains the emptiness of sentient beings from the perspective of the four great elements (earth, water, fire, wind). 'Moreover, this illness arises from attachment', then it explains the emptiness of sentient beings from the perspective of the five aggregates (form, feeling, perception, mental formations, consciousness). The former first investigates the root of the disease. Now, my illness arises from the delusions, inversions, and various afflictions of past lives. Sentient beings are attached to the 'self', which is called delusion and inversion. What is taken is not real, which is called delusion. There is no 'self' but it is considered to be 'self', which is called inversion. Greed, hatred, etc., are called various afflictions. Because of these reasons, the present illness arises. 'There is no truth below', through contemplation to eliminate, there is no real Dharma, who will get sick? This is a brief observation of no-self. 'Therefore, explain below', first ask the question, then explain. The four great elements are combined, so it is falsely named the body, observe that the body is false. The four great elements are unborn, the body is also no-self, observe that the body is truly empty. The four great elements have no master, it is meaningless to look for gods elsewhere, the body is also no-self. This is to show the distinction and conclude to the overall no-self. Below, it explains the contemplation of no-self from the perspective of the five aggregates. It is divided into two parts. One is to observe the five aggregates and break the overall attachment to self. The second is 'Moreover, those who do not know this Dharma below', observe the five aggregates and break the individual attachment to self. The former first breaks the attachment to the idea of 'self'. 'When Dharma arises below', it explains the practice of Dharma thought. In the previous breaking of the attachment to 'self', 'Moreover, this illness arises from attachment to self', investigate the root of the disease. Therefore, one should not be attached to the 'self', one should be disgusted with the past. Since the root of the disease is known, one should remove the attachment to 'self' and the attachment to sentient beings. Knowing the mistake and eliminating it, not being attached to the perspective of human nature, is called removing the attachment to 'self'. Not being attached to the false name of combination is called removing the attachment to people. Therefore, it is called being away from the attachment to sentient beings. Observe the individual, break the overall, so remove all. Below, practice Dharma thought. 'When Dharma thought arises', generally exhort to practice. 'One should think below', teach separately to practice. One should think like this, only with various Dharma thoughts to achieve this body. Observe the individual, achieve the overall. Remove the previous self-image, there is no person only Dharma. So it is said 'only', that is, only the five aggregates of Dharma achieve the body. Arising is only Dharma arising, extinction is only Dharma extinction. Break the overall, conclude to the individual. Remove the sentient being image, there is no birth and death.
紀法。是以言唯。此破總我。下破別我。又此法者各不相。知別觀五陰體非知者。起時不言我起滅時不言我滅。別觀五陰體非五陰體非神我。上觀生空下觀法空。有疾菩薩為滅法想。明修所為。下教正修。修有九句。第一教觀法相之過。當作是念此法想者。亦是顛倒法。著我心名為法想。倒有三倒八倒之別。心想見等是其三倒。常樂我凈無常無樂無我不凈是其八倒。心相見等是迷理倒。迷空立有常樂凈等迷法想倒。翻染為凈及凈為染廣如別章。此應具論。前眾生我是八倒收。此法著我是三倒攝。倒義同前故得言亦。二教生厭心。倒是大患我應離之三倒。是其一切惑本故言大患。患故須離。三教離法。云何為離。問前起后。離我我所對問正辨。法著我中六根名我。六塵曰所。四重顯前離我我所。先徴后辨。謂二法五重明前離二法義。先徴后辨。所謂不念內外諸法行於平等。十二入中六根名內六塵稱外。內外皆空所以不念。以不念故純行平等。諸法皆等且說斯耳。諸經多爾。故經言謂十二入自性平等。共此相似。六釋顯前等。先徴后辨。所謂我等及涅槃等。此說生死以之為我。是凡體故生死法空名為我等。涅槃亦如名涅槃等。七重釋前我及涅槃二種等義。先徴后辨。此二皆空故曰平等。八釋顯前空。先徴后解。我及涅槃但
【現代漢語翻譯】 現代漢語譯本 紀法。這是爲了說明『唯』的道理。這裡破斥總的我執，下面破斥別的我執。而且這些法各自不相知，分別觀察五陰（色、受、想、行、識，構成個體存在的五種要素）的自體，並非知者。生起的時候不說『我』生起，滅去的時候不說『我』滅去。分別觀察五陰的自體，並非五陰的自體就是神我（永恒不變的自我）。上面觀察生空（一切事物本性空無），下面觀察法空（一切現象本性空無）。 有疾病的菩薩爲了滅除對法的執著，闡明修行的目的。下面教導正確的修行方法。修行有九個方面。第一，教導觀察法相的過患。應當這樣想：這種對法的執著，也是顛倒的法。執著於我的心，就叫做對法的執著。顛倒有三倒和八倒的區別。心想見等是三倒，常樂我凈（常恒、安樂、真我、清凈）的顛倒，無常無樂無我無不凈是八倒。心相見等是迷惑真理的顛倒，迷惑空性而立有，常樂凈等是迷惑法相的顛倒。將染污的視為清凈，或將清凈的視為染污，詳細內容在其他章節中闡述。這裡應該詳細討論。前面說的眾生我執屬於八倒的範疇，這裡說的對法的執著屬於三倒的範疇。顛倒的含義與前面相同，所以可以說『亦』。 第二，教導生起厭離心。顛倒是大患，我應該遠離它。三倒是一切迷惑的根本，所以說是大患。因為是患，所以必須遠離。第三，教導遠離法。如何遠離？（這是）提問前面，引發後面的內容。遠離我與我所，通過對問來正確辨析。執著於我，六根（眼、耳、鼻、舌、身、意）名為我，六塵（色、聲、香、味、觸、法）叫做我所。四重強調前面遠離我與我所。先提出問題，然後辨析。 （第四，）闡述兩種法，五重說明前面遠離兩種法的含義。先提出問題，然後辨析。所謂不念內外諸法，行於平等。十二入（六根和六塵）中，六根稱為內，六塵稱為外。內外皆空，所以不念。因為不念，所以純粹地行於平等。諸法皆平等，且先這樣說。其他經典也大多如此。所以經中說，十二入自性平等，與此相似。 （第五，）六重解釋前面說的平等。先提出問題，然後辨析。所謂我等及涅槃等。這裡說生死，把它看作是我。因為是凡夫的身體，所以生死法空，叫做我等。涅槃也如此，叫做涅槃等。（第六，）七重解釋前面說的我以及涅槃兩種平等的含義。先提出問題，然後辨析。這兩種都是空，所以說平等。（第七，）八重解釋前面說的空。先提出問題，然後解釋。我及涅槃，只是...
【English Translation】 English version Discipline and Dharma. This is to explain the principle of 'only'. This refutes the general self-attachment, and the following refutes the specific self-attachment. Moreover, these dharmas do not know each other. Separately observe the substance of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute individual existence), which are not knowers. When arising, it is not said 'I' arise; when ceasing, it is not said 'I' cease. Separately observe the substance of the five skandhas, which are not the divine self (eternal and unchanging self). Above, observe the emptiness of existence (all things are empty in nature); below, observe the emptiness of phenomena (all phenomena are empty in nature). A sick Bodhisattva, in order to eliminate attachment to the Dharma, clarifies the purpose of cultivation. The following teaches the correct method of cultivation. There are nine aspects to cultivation. First, teach the observation of the faults of Dharma appearances. One should think like this: this attachment to Dharma is also a reversed Dharma. The mind attached to 'I' is called attachment to Dharma. Reversal has the distinction between three reversals and eight reversals. Mind, thought, view, etc., are the three reversals; the reversal of permanence, bliss, self, and purity (eternal, blissful, true self, and pure), impermanence, suffering, non-self, and impurity are the eight reversals. Mind, appearance, view, etc., are the reversals of being deluded about the truth; being deluded about emptiness and establishing existence, permanence, bliss, purity, etc., are the reversals of being deluded about Dharma appearances. Considering the defiled as pure, or considering the pure as defiled, is explained in detail in other chapters. This should be discussed in detail here. The self-attachment of sentient beings mentioned earlier belongs to the category of the eight reversals, and the attachment to Dharma mentioned here belongs to the category of the three reversals. The meaning of reversal is the same as before, so it can be said 'also'. Second, teach the arising of aversion. Reversal is a great affliction; I should stay away from it. The three reversals are the root of all delusions, so they are called great afflictions. Because it is an affliction, it must be avoided. Third, teach to abandon the Dharma. How to abandon? (This is) asking about the front, triggering the content behind. Abandoning 'I' and 'mine', correctly analyze through questioning and answering. Being attached to 'I', the six roots (eye, ear, nose, tongue, body, mind) are called 'I', and the six dusts (form, sound, smell, taste, touch, dharma) are called 'mine'. Fourfold emphasis on abandoning 'I' and 'mine' mentioned earlier. First ask the question, then analyze. (Fourth,) Explain the two dharmas, fivefold explaining the meaning of abandoning the two dharmas mentioned earlier. First ask the question, then analyze. The so-called not thinking about internal and external dharmas, acting in equality. Among the twelve entrances (six roots and six dusts), the six roots are called internal, and the six dusts are called external. Both internal and external are empty, so do not think about them. Because of not thinking, purely act in equality. All dharmas are equal, and let's say this first. Most other scriptures are also like this. Therefore, the scripture says that the twelve entrances are equal in nature, similar to this. (Fifth,) Sixfold explain the equality mentioned earlier. First ask the question, then analyze. The so-called 'I' and Nirvana are equal. Here, it says about birth and death, considering it as 'I'. Because it is the body of an ordinary person, the emptiness of the Dharma of birth and death is called 'I' and so on. Nirvana is also like this, called Nirvana and so on. (Sixth,) Sevenfold explain the meaning of the two kinds of equality, 'I' and Nirvana, mentioned earlier. First ask the question, then analyze. Both of these are empty, so it is said to be equal. (Seventh,) Eightfold explain the emptiness mentioned earlier. First ask the question, then explain. 'I' and Nirvana are just...
名無實。是故言空。經說三但。但名但用但假施設。今舉初但余略不論。破相畢竟用及施設亦皆無故。九出所空。如此二法無決定性故名為空。前破有病下破空患。何故須然。如人有病服藥破遣其病既除藥亦須舍。若藥不捨藥覆成患。行者如是為破有病觀空。為治有病既除空亦須舍。若空不遣彼覆成患。為是須破。良以說空原為破有。不飲使人于空計著。是以破之。文中初言得是平等無有餘病唯有空病。簡前起后。問曰空相云何是病。于空樂著不能隨有起諸行。故又妄分別。彰于平等如實智故。是義云何。如上文說。寂滅是菩提滅諸相故。此智是相所以是過。不觀是菩提。離諸緣故此智是緣。所以是過。不行是菩提無憶念故。此智憶念所以是過。斷是菩提斷諸見故。此智是見所以是過。離是菩提離妄想故。此智妄想所以是過。如是一切。空病亦空破后同前。著空之心名為空病。此妄分別體不真。以不真故情有理無。觀此理無破遣空病。是故說言空病亦空。空義同前。是以言亦。前破有病通破有法。此破空病空法亦舍。是義云何。經說諸法悉如幻化。幻化諸法有無同體。以同體故無法為有。有法為無。無為有故有則非有。破遣有病有為無。故無則非無。破遣無病。若具論之說此有無為非有無。有無之外無則非有非無可取
。破遣非有非無之病。還即說此非有非無以為有無非有無外無別有無自相可取。是故亦破有無之病。具離此等名出四句。破后二病。文略不說。上來修智。下次修悲。于中有二。一為化生不滅諸受。二設身有下依受生悲。前中初言以無所受。牒前起后。明自無受。向前修智見法平等。無法可受名無所受。而受諸受明受為物。為化眾生具受諸苦名受諸受。未具佛法亦不滅受。明受不息未具化他功德佛法。故不滅受而取證也。謂不證於受滅涅槃。上來為化不滅諸受。下明起悲。念惡趣生起大悲者。正起悲心。我既調伏下依悲化益。益中初言我既調伏亦當調伏一切眾生。明起化意。但除其病而不除法。明知化儀。知化眾生但須教其斷除心病。不須除法。何故而然。法有真妄。佛性是真。妄情所取。有無法說以為妄。若論真法體當非過。不須治斷。妄法情有。除情彼無。不勞別斷。故不除法。不除法故易可化度。為斷病下正明化益。為斷病本而教導之。總明化益。下別顯之。別中有二。一出其病本。二云何斷下教令斷除。前中初言云何病本。徴前起后。謂有舉緣對問正辨。此猶是其法著我心。諸過之原名為病本。攀者是手緣者是足。心之取境如手攀物如足緣樹。法從喻稱故曰攀緣。下重顯之。從有攀緣則為病本彰其本義。依此
妄心能生諸惑。發業招苦故稱病本。何攀緣謂之三界。顯攀緣義。攀緣三界一切諸法故曰攀緣。下教斷中雲何斷緣。問以起發。以無所得對問略辨。觀真舍妄名無所得。若無所得則無攀緣。重複顯之。離上攀緣名無得。故若無所得則無攀緣。雖言無得則無攀緣。而猶不知。何者是緣說為無得。下復顯之。何謂無得徴前顯后。謂二見者出其所無。二見正是攀緣體也。雖言二見猶故難識更須重辨。何謂二見問前起后。內見外見對問正辨。內謂六根。立有不空名為內見。外謂六塵。立有不空名為外見。此內外見是其向前無所得也。上來第一明修智悲。自下第二結嘆顯勝。文殊是為有病菩薩調伏其心。結前修智。為斷老等嘆上修悲。于中初法。次喻后合。法中為斷老病死苦是菩薩菩提是順嘆也。為物斷苦方得名為。菩薩正道。是故名為菩薩菩提。若不如是已所修治為無惠利。是反嘆也。不能以道濟惠利人名無惠利。喻中勝怨乃為勇者。為他除怨。方名大勇。亦可眾生菩薩所親眾生所患即菩薩怨降伏此怨。乃為大勇。閤中兼除菩薩謂者。兼為他人除老病死方。乃得其菩薩名也。自下第三以智凈悲。以智破遣愛見煩惱。合悲離染名為凈悲。文中有二。一以正智觀自觀他非真非有。二作是觀下用之凈悲。前中初言有疾應念如我此病非
【現代漢語翻譯】 現代漢語譯本 妄心能產生各種迷惑，引發惡業招致痛苦，因此被稱為疾病的根源。什麼是攀緣，又為何稱之為三界？這是爲了闡明攀緣的含義。攀緣三界一切諸法，所以叫做攀緣。下面經文教導斷除攀緣，問：『如何斷除攀緣？』這是提問以啓發思考。用『無所得』來回答，簡要地辨析。觀察真如，捨棄虛妄，就叫做『無所得』。如果達到『無所得』，就沒有攀緣。重複強調這一點，遠離上述的攀緣，就叫做『無所得』。所以，如果達到『無所得』，就沒有攀緣。雖然說『無所得』就沒有攀緣，但仍然不明白，什麼是攀緣，才能說是『無所得』。下面進一步闡明，什麼是『無所得』？這是提問在前，以啓發後面的解釋。所謂『二見』，指出所要去除的。『二見』正是攀緣的本體。雖然說了『二見』，仍然難以識別，需要再次辨析。什麼是『二見』？這是提問在前，以引發後面的解釋。內見和外見，對問對答，正是辨析。內，指的是六根（眼、耳、鼻、舌、身、意），執著于『有』和『不空』，就叫做內見。外，指的是六塵（色、聲、香、味、觸、法），執著于『有』和『不空』，就叫做外見。這內外二見，就是前面所說的『無所得』。上面第一部分，闡明修習智慧和慈悲。從下面開始第二部分，總結讚歎，彰顯殊勝。文殊（Manjusri，智慧的象徵）是爲了有病的菩薩調伏其心，總結前面修習智慧。爲了斷除衰老等痛苦，讚歎上面修習慈悲。其中先說法，再用比喻，最後是總結。法中，爲了斷除衰老、疾病、死亡的痛苦，是菩薩的菩提心，這是順向的讚歎。爲了眾生斷除痛苦，才能被稱為菩薩的正道。所以才叫做菩薩菩提。如果不是這樣，自己所修習的就沒有利益，這是反向的讚歎。不能用佛法救濟利益他人，就叫做沒有利益。比喻中，戰勝怨敵才能稱為勇者，為他人解除怨恨，才叫做大勇。也可以說，眾生是菩薩所親近的，眾生的苦難就是菩薩的怨敵，降伏這些怨敵，才是大勇。總結中，兼顧去除菩薩的稱謂，兼為他人去除衰老、疾病、死亡，才能得到菩薩的稱號。從下面開始第三部分，用智慧凈化慈悲。用智慧破除愛見煩惱，結合慈悲遠離染污，就叫做凈悲。文中分為兩部分，第一部分是用正智觀察自己和他人，既非真也非有。第二部分是『作是觀』，下面運用這種凈悲。前一部分中，首先說『有疾應念，如我此病非』
【English Translation】 English version Deluded mind can generate all kinds of bewilderment, initiating negative karma and inviting suffering, hence it is called the root of illness. What is clinging, and why is it called the Three Realms? This is to clarify the meaning of clinging. Clinging to all dharmas of the Three Realms is therefore called clinging. The following scripture teaches the cessation of clinging, asking: 'How to cut off clinging?' This is a question to inspire thought. Using 'no attainment' to answer, briefly analyze. Observing Suchness, abandoning delusion, is called 'no attainment'. If 'no attainment' is reached, there is no clinging. Emphasizing this point repeatedly, being apart from the above-mentioned clinging is called 'no attainment'. Therefore, if 'no attainment' is reached, there is no clinging. Although it is said that 'no attainment' means no clinging, it is still not understood, what is clinging, so that it can be said to be 'no attainment'. The following further clarifies, what is 'no attainment'? This is asking in advance to inspire the following explanation. The so-called 'two views' point out what needs to be removed. The 'two views' are precisely the essence of clinging. Although 'two views' are mentioned, it is still difficult to recognize, and further analysis is needed. What are the 'two views'? This is asking in advance to trigger the following explanation. Internal view and external view, question and answer, are precisely the analysis. Internal refers to the six senses (eye, ear, nose, tongue, body, mind), clinging to 'existence' and 'non-emptiness', is called internal view. External refers to the six objects of sense (form, sound, smell, taste, touch, dharma), clinging to 'existence' and 'non-emptiness', is called external view. These internal and external views are what was previously referred to as 'no attainment'. The first part above clarifies the cultivation of wisdom and compassion. From the following begins the second part, summarizing praise, highlighting the supreme. Manjusri (Manjusri, symbol of wisdom) is to tame the minds of sick Bodhisattvas, summarizing the previous cultivation of wisdom. To eliminate the suffering of aging, etc., praising the above cultivation of compassion. Among them, first the Dharma is spoken, then a metaphor is used, and finally a summary. In the Dharma, to eliminate the suffering of aging, sickness, and death, is the Bodhi mind of the Bodhisattva, this is a forward praise. To eliminate suffering for sentient beings, one can be called the right path of the Bodhisattva. Therefore, it is called Bodhisattva Bodhi. If not so, what one has cultivated has no benefit, this is a reverse praise. Not being able to use the Dharma to benefit others is called no benefit. In the metaphor, defeating the enemy is called a brave person, eliminating hatred for others is called great bravery. It can also be said that sentient beings are close to the Bodhisattva, the suffering of sentient beings is the enemy of the Bodhisattva, subduing these enemies is great bravery. In the summary, taking into account the removal of the title of Bodhisattva, eliminating aging, sickness, and death for others, one can obtain the title of Bodhisattva. From the following begins the third part, purifying compassion with wisdom. Using wisdom to break through the afflictions of love and views, combining compassion and being apart from defilement is called pure compassion. The text is divided into two parts, the first part is to use right wisdom to observe oneself and others, neither true nor existent. The second part is 'make this observation', below using this pure compassion. In the first part, first saying 'having illness should think, like my illness is not'
真非有。觀自類他。病相非真妄情有故體非有。性空寂故非真世諦。非有真諦。言眾生病亦非真有。觀他同自義如前解。上來世觀凈悲所依。下用凈悲。于中有二。一除愛見凈于悲心。二愛見悲者則于生死有疲厭下。明凈悲益。前中初言作是觀時于生若起愛見大悲即應舍離。正教凈悲。見有眾生實病可憐名愛見悲。菩薩觀察生病非真。故應舍愛。生病非有故應離見。通則義齊。所以下釋。先徴后解。菩薩斷除客塵煩惱而起大悲。故應除離愛見之悲。愛見之心是四住。惑見是初地。愛是后三。四住煩惱望無明地。後起依前名之為客。坌污稱塵。斷此客塵凈心度物名起大悲。凈悲益中有其二種。一有不厭常化之益。二有離縛解他之益。前中初言愛見悲者即于生死有疲厭心。舉損顯益。以有愛見能生諸苦。厭而求滅故於生死有疲厭心。又以愛見分別怨親不能廣化。故有疲厭。若能離此無有疲厭。彰益異損。翻前可知。離縛益中文別有四。初先正辨。在在所生不為愛見之覆也。明自離縛。所生無縛能為眾生說法解縛明能解他。二如佛說下引說證成。如佛所說若自有縛能解彼縛無有是處。舉失顯得。反明有益。若自無縛能解彼縛斯有是處。彰得異失。順明有益。三是故下結勸舍縛。是自有縛不能為他解縛義。故不應起縛。四何謂
下辨縛解相。先問起發。云何謂縛問其縛也。何謂解者問其解也。下對辨之。于中初約禪定之行以論縛解。貪著禪味是菩薩縛對初問也。得禪愛著名著禪味。以方便生是菩薩解對后問也。雖得諸禪。而不隨禪。解脫力生隨有能滿菩提法處。而生其中名方便生。不為禪縛故名為解。下約智慧以論縛解。先開四問后廣辨釋。前開門中。又者更義。前約定論。更約慧說。是以言又。無方便慧縛是第一門。隨有生染名無方便。入空自調說之為慧。如此修者不能以慧隨有除染。所以名縛。有方便慧解是第二門。隨有不染名有方便。入空自調說之為慧。如此修者能以空慧隨有除染。所以名解。此前二對約就有行明慧縛解。無慧方便縛是第三門。不能觀空除滅煩惱。名為無慧。隨有修善說為方便。如此修者以無慧故有行被染。故說為縛。有慧方便解是第四門。觀空離染名為有慧。隨有修善說為方便。如此修者以慧除染。有行不染說以為解。此二對約就空慧有之與無。明其有行縛之與解。下廣辨釋。何謂無方便慧縛牒問初門。下釋其相。謂菩薩以愛見心莊嚴佛土成就眾生釋無方便。見有佛土可貪可求。名愛見心莊嚴佛土。見有眾生可悲可起心攝取。名愛見心成就眾生。愛見心起名無方便。于空無相無作法中而自調伏釋有慧也。是名下結
【現代漢語翻譯】 現代漢語譯本 下文辨析束縛與解脫的『相』（lakṣaṇa）。首先提問，引發討論。『云何謂縛』（katham bandhanam）是詢問什麼是束縛。『何謂解者』（katamaḥ mokṣaḥ）是詢問什麼是解脫。下面進行對答辨析。其中，首先從禪定的修行方面來論述束縛與解脫。貪著禪定的滋味是菩薩的束縛，對應最初的提問。獲得禪定后，喜愛、追求名聲，貪著禪定的滋味，以方便力化生於其他世界，這是菩薩的解脫，對應後面的提問。雖然獲得了各種禪定，但不被禪定所束縛，解脫的力量自然產生，能夠隨順、滿足證得菩提的條件，而化生於其中，這稱為方便化生。不被禪定所束縛，所以稱為解脫。下面從智慧方面來論述束縛與解脫。先提出四個問題，然後廣泛地辨析解釋。在前面的開場中，『又者』（punar aparam）是更進一步的意思。前面是約定俗成地論述，這裡更進一步地從智慧方面來說明。因此說『又』。『無方便慧縛』（apāyopāya prajñā bandhanam）是第一道門。隨順世俗而生起染著，稱為沒有方便。通過體悟空性來調伏自心，稱之為智慧。這樣修行的人，不能用智慧來隨順世俗而去除染著，所以稱為束縛。『有方便慧解』（upāyopāya prajñā mokṣaḥ）是第二道門。隨順世俗而不生起染著，稱為具有方便。通過體悟空性來調伏自心，稱之為智慧。這樣修行的人，能夠用空性的智慧來隨順世俗而去除染著，所以稱為解脫。前面這兩組對應，是從有行為的角度來說明智慧的束縛與解脫。『無慧方便縛』（aprajñopāya bandhanam）是第三道門。不能夠觀照空性來去除、滅除煩惱，稱為沒有智慧。隨順世俗而修習善行，稱之為方便。這樣修行的人，因為沒有智慧的緣故，有行為而被染污，所以說是束縛。『有慧方便解』（prajñopāya mokṣaḥ）是第四道門。觀照空性而遠離染污，稱為具有智慧。隨順世俗而修習善行，稱之為方便。這樣修行的人，用智慧去除染污，有行為而不被染污，所以說是解脫。這兩組對應，是從空性的智慧的有無，來說明有行為的束縛與解脫。下面廣泛地辨析解釋。『何謂無方便慧縛』（katamad apāyopāya prajñā bandhanam）是照應提問最初的門。下面解釋它的『相』（lakṣaṇa）。所謂的菩薩以愛戀和偏見的『心』（citta）來莊嚴佛土，成就眾生，這是解釋沒有方便。認為有佛土可以貪戀、可以追求，這稱為以愛戀和偏見的『心』（citta）來莊嚴佛土。認為有眾生值得憐憫、可以發起慈悲心去攝取，這稱為以愛戀和偏見的『心』（citta）來成就眾生。愛戀和偏見的『心』（citta）生起，稱為沒有方便。在空性、無相、無作的法中自我調伏，這是解釋具有智慧。『是名』（idam ucyate）下面是總結。
【English Translation】 English version Discriminating the characteristics of bondage and liberation. First, inquire to initiate the discussion. 'What is called bondage?' (katham bandhanam) asks about the nature of bondage. 'What is called liberation?' (katamaḥ mokṣaḥ) asks about the nature of liberation. The following is a detailed analysis through questions and answers. Initially, bondage and liberation are discussed from the perspective of the practice of dhyana (meditation). Attachment to the taste of dhyana is the bodhisattva's bondage, corresponding to the initial question. Obtaining dhyana, loving and seeking fame, and being attached to the taste of dhyana, while being reborn through skillful means, is the bodhisattva's liberation, corresponding to the later question. Although one obtains various dhyanas, one is not bound by them. The power of liberation naturally arises, enabling one to accord with and fulfill the conditions for attaining bodhi (enlightenment), and to be reborn in such a state. This is called rebirth through skillful means. Not being bound by dhyana is therefore called liberation. Next, bondage and liberation are discussed from the perspective of wisdom. First, four questions are raised, and then a broad analysis and explanation are given. In the preceding introduction, 'punar aparam' means 'furthermore'. The preceding was a conventional discussion; here, it is further explained from the perspective of wisdom. Therefore, it is said 'punar'. 'apāyopāya prajñā bandhanam' (Bondage due to wisdom without skillful means) is the first gate. Giving rise to defilements by following worldly ways is called lacking skillful means. Subduing one's mind through the realization of emptiness is called wisdom. Those who practice in this way cannot remove defilements by following worldly ways with wisdom, and are therefore called bound. 'upāyopāya prajñā mokṣaḥ' (Liberation due to wisdom with skillful means) is the second gate. Not giving rise to defilements by following worldly ways is called having skillful means. Subduing one's mind through the realization of emptiness is called wisdom. Those who practice in this way can remove defilements by following worldly ways with the wisdom of emptiness, and are therefore called liberated. These first two pairs explain the bondage and liberation of wisdom from the perspective of having conduct. 'aprajñopāya bandhanam' (Bondage due to skillful means without wisdom) is the third gate. Being unable to contemplate emptiness to remove and extinguish afflictions is called lacking wisdom. Cultivating virtuous deeds by following worldly ways is called skillful means. Those who practice in this way are defiled by conduct due to the lack of wisdom, and are therefore said to be bound. 'prajñopāya mokṣaḥ' (Liberation due to skillful means with wisdom) is the fourth gate. Contemplating emptiness and being apart from defilements is called having wisdom. Cultivating virtuous deeds by following worldly ways is called skillful means. Those who practice in this way remove defilements with wisdom, and are not defiled by conduct, and are therefore said to be liberated. These two pairs explain the bondage and liberation of conduct based on the presence or absence of the wisdom of emptiness. The following is a broad analysis and explanation. 'katamad apāyopāya prajñā bandhanam' (What is bondage due to wisdom without skillful means?) corresponds to the initial question. The following explains its characteristic. The so-called bodhisattva who adorns buddha-lands and accomplishes beings with a mind of love and attachment is an explanation of lacking skillful means. Thinking that there are buddha-lands to be loved and sought after is called adorning buddha-lands with a mind of love and attachment. Thinking that there are beings worthy of compassion and that one can take them in with a compassionate mind is called accomplishing beings with a mind of love and attachment. The arising of a mind of love and attachment is called lacking skillful means. Subduing oneself in the dharma of emptiness, signlessness, and non-action is an explanation of having wisdom. 'idam ucyate' (This is called) below is the conclusion.
。如此修者不能以慧隨有除染。使無方便故慧名縛。何謂有方便慧解。牒問第二。謂不以愛見莊嚴佛土成就眾生。釋有方便。見土及生猶如幻化都無一實。隨化分齊。凈土利生名無愛見莊嚴佛土成就眾生。于空無相無作法中以自調伏而不疲厭。釋有慧也。是名下結。如此修者能以空慧隨有除染。使有方便故慧名解。何謂無慧方便縛。牒問第三。謂菩薩住貪慾等釋無慧也。以無空慧破除染過。故住貪等。貪慾貪毒瞋恚瞋毒下邪見等通皆是癡。而殖德本釋有方便。能隨諸有具修諸行名有方便。是名下結。以無空慧除煩惱故。有行被染名方便縛。何謂有慧方便解牒問第四。謂離貪等釋有慧也。以慧觀空破除染惑故離貪等。殖眾德本回向菩提釋有方便。能隨諸有具起所行名有方便。是名下結。以有空慧除煩惱故有行不染名方便解。上來第三以智凈悲。自下第四總以結勸。文殊師利有疾菩薩應當如是觀察諸法。前所說中就初以勸。應說病法非真非有。前唯約病修智修悲。自下第二明唯約身修智修悲。又復觀身無常苦空無我名慧。是修智也。觀此身法而生厭離故名為慧。雖身有疾常在生死饒益一切而不厭倦是名方便。是修悲也。自下第三雙約身病。修智修悲。又復觀身身不離病病不離身是病是身非新非故是名為慧。是修智也。隨事
分齊。身是苦身即體是病。故身與病不相舍離。下重顯之。是病牒病是身牒身。亦可是病身是病也。言是身者病是身也。此二同體起。無前後名非新故。道此何為。若別體法起容先後。先故后新。今言身病非新非故。明非別體。非別體故厭斷病者。身亦須厭。設身有疾而不永滅是名方便。是修悲也。假有非定。是以言設。上來三對隨別廣教。下總結勸。文殊有疾菩薩應當如是調伏其心。前明修相。下明成相。病癒德立名為成矣。由前智悲勛成菩薩不住行德。于中有四。第一寄對以顯不住。二雖過魔下約就修義以明不住。三雖行空下歷諸行門而顯不住。四雖觀諸法不生滅下就佛果德以說不住。初中四句。第一約對愚智二人以顯不住。愚謂凡夫智謂聲聞。中初先正明不住。不住中者不住向前調伏心中。專住調心不能現染攝化眾生。是故不住。此異聲聞。亦復不住不調伏者。明異凡夫。專住不調。便起染過招集生死。是以不住。所以下釋。先徴后辨。反以顯之。若住不調是愚人法。釋后不住不調所以。若住調心是聲聞法。釋前不住其中所以。是故已下結勸不住。離此二下結成菩薩不住道行。第二約對生死涅槃二種果法。以彰不住。初先正辨。在於生死不為污行。不樂有為。住于涅槃不永滅度不著無為。是菩薩行。總以結之。
【現代漢語翻譯】 現代漢語譯本 分齊：身體是痛苦的，身體本身就是疾病。因此，身體與疾病不可分離。下面進一步強調這一點：『是病』對應『病』，『是身』對應『身』，也可以說『是病身』就是『病』。說『是身』，就是說『病是身』。這兩者同體而生，沒有先後之分，也不是新的或舊的。說這個有什麼用呢？如果不同的個體產生，可能有先後之分，有先舊后新。現在說身體和疾病不是新的也不是舊的，說明它們不是不同的個體。因為不是不同的個體，所以厭惡並想斷除疾病的人，也必須厭惡身體。假設身體有疾病但並不永遠滅除，這叫做方便，這是修習慈悲。『假有』不是確定的，所以說是『假設』。上面三對是根據不同的情況廣泛教導。下面總結勸勉：文殊菩薩有疾病，菩薩應當這樣調伏自己的心。前面說明修習的相狀，下面說明成就的相狀。疾病痊癒，功德建立，就叫做成就了。由於之前的智慧和慈悲的薰陶，成就了菩薩不住於行德。其中有四點：第一，藉由對比來顯示不住。第二，『雖過魔』以下，從修行的意義上來說明不住。第三，『雖行空』以下，歷經各種修行法門來顯示不住。第四，『雖觀諸法不生滅』以下，從佛果的功德來說明不住。最初的四句，第一句是藉由愚人和智人的對比來顯示不住。愚人指的是凡夫，智人指的是聲聞。中間首先正面說明不住。『不住中者』，是不住在向前調伏自己的心中，只專注于調伏自己的心，不能顯現染污來攝受教化眾生，所以不住，這一點不同於聲聞。『亦復不住不調伏者』，是說明不同於凡夫，只專注于不調伏，就會產生染污的過失，招集生死，所以不住。『所以』以下解釋原因，先提出問題，然後辨析，反過來顯示。如果住在不調伏的狀態，這是愚人的做法，解釋了後面不住于不調伏的原因。如果住在調伏自己的心，這是聲聞的做法，解釋了前面不住于其中的原因。『是故』以下總結勸勉不住。『離此二』以下總結成就菩薩不住于道行。第二點是藉由生死和涅槃兩種果法來彰顯不住。首先正面辨析：處於生死之中，不被污濁的行為所污染，不樂於有為；住在涅槃之中，不永遠滅度，不執著于無為，這是菩薩的行為。最後總結。
【English Translation】 English version Distinguishing and Separating: The body is suffering; the body itself is illness. Therefore, the body and illness are inseparable. The following further emphasizes this point: 'Is illness' corresponds to 'illness,' 'is body' corresponds to 'body,' and it can also be said that 'is ill body' is 'illness.' Saying 'is body' means saying 'illness is body.' These two arise from the same entity, without any distinction of before or after, nor are they new or old. What is the purpose of saying this? If different entities arise, there may be a distinction of before and after, with the old preceding the new. Now, saying that the body and illness are neither new nor old indicates that they are not different entities. Because they are not different entities, those who detest and wish to eliminate illness must also detest the body. If the body has illness but is not eternally extinguished, this is called skillful means; this is cultivating compassion. 'Hypothetical existence' is not definite, so it is said to be 'hypothetical.' The above three pairs are extensive teachings based on different situations. The following is a summary exhortation: Mañjuśrī (Bodhisattva of Wisdom) has illness; Bodhisattvas should thus subdue their minds. The preceding explains the characteristics of cultivation; the following explains the characteristics of accomplishment. When the illness is cured and merit is established, it is called accomplishment. Due to the previous cultivation of wisdom and compassion, Bodhisattvas achieve non-abiding in virtuous conduct. There are four points within this: First, using contrast to reveal non-abiding. Second, from 'Although surpassing Māra (demon)' onwards, explaining non-abiding from the perspective of practice. Third, from 'Although practicing emptiness' onwards, demonstrating non-abiding through various practices. Fourth, from 'Although contemplating all dharmas as neither arising nor ceasing' onwards, explaining non-abiding from the perspective of the virtues of Buddhahood. The initial four lines, the first line uses the contrast between fools and wise people to reveal non-abiding. Fools refer to ordinary beings, and wise people refer to Śrāvakas (hearers). In the middle, first, directly explain non-abiding. 'Non-abiding in the middle' means not abiding in subduing one's mind forward, only focusing on subduing one's mind, unable to manifest defilements to embrace and transform sentient beings, therefore not abiding; this is different from Śrāvakas. 'Also not abiding in not subduing' explains the difference from ordinary beings, only focusing on not subduing, which will generate the faults of defilement and accumulate birth and death, therefore not abiding. 'Therefore' below explains the reason, first posing the question, then analyzing, revealing it in reverse. If abiding in a state of non-subduing, this is the practice of fools, explaining the reason for not abiding in non-subduing. If abiding in subduing one's mind, this is the practice of Śrāvakas, explaining the reason for not abiding in the middle. 'Therefore' below summarizes and exhorts non-abiding. 'Apart from these two' below concludes the accomplishment of Bodhisattvas not abiding in the path of practice. The second point is to highlight non-abiding through the two results of birth-and-death and Nirvāṇa (liberation). First, directly analyze: Being in birth-and-death, not being defiled by impure actions, not delighting in conditioned existence; dwelling in Nirvāṇa, not eternally extinguishing, not clinging to unconditioned existence; this is the practice of Bodhisattvas. Finally, summarize.
第三約對凡聖二人而顯不住。初先正辨。非凡夫行不著于有。非賢聖行不住于空。是行總結。第四約對生死涅槃二種因法以論不住。初先正辨非垢行者。常修無漏。非凈行者現起有漏。是行總結。此初段竟。自下第二約就修義以明不住。句別有七。初句約就摧邪行中。以明不住。初先正辨。雖過魔者是入寂行所證淵寂。魔緣不及名過魔行。辨寂兼有。是以言雖。下諸句中雖義例然。而現降魔是隨有行。能現勝通令魔佉伏名現降魔。是行總結。下六約就修正行中以明不住。初三自利次一利他。次一自利后一利他。前三句中初一約就求果心中以明自利。初先正辨。求一切智離不求行。無非時求舍專求行。未至極果中道取證名非時求。菩薩不爾。是故名為無非時求。是行總結。后二約就修因行中以明自利。于中前句是真諦觀。后一世諦因緣之觀。前中雖觀諸法不生。明不著有。不入正位明不證無。所謂不入無相正位。后中雖觀十二緣起。明不同邪。而入邪見明不守正。此三自利。次一利他。雖攝一切離不慈行。而不愛著去愛染行。次一自利。雖樂遠離修寂滅行。道言不依身心盡者。起隨有行。下一利他。雖行三界起物行。不壞法性修入寂行。見有乖空名壞法性。菩薩不爾。故云不壞。上來七句合為第二。約就修義以明不住。
【現代漢語翻譯】 現代漢語譯本 第三，就凡夫和聖人兩種人而言，闡明不住的道理。首先進行辨析：不是凡夫的行為不執著于有，不是賢聖的行為不住著于空。這是對這種行為的總結。 第四，就生死和涅槃兩種因法而言，論述不住的道理。首先進行辨析：不是厭惡煩惱的人，常常修習無漏之法；不是追求清凈的人，現在生起有漏之法。這是對這種行為的總結。以上是第一段。 以下是第二段，就修行的意義來闡明不住的道理。以下分為七句。第一句，就摧伏邪惡的行為中，闡明不住的道理。首先進行辨析：雖然超越了魔境的人，是進入寂滅之行所證得的深遠寂靜，魔的因緣無法觸及，稱為超越魔境之行。辨析寂滅也兼顧到有，所以說『雖然』。以下各句中『雖然』的意義也是如此。而現在降伏魔怨，是隨順於有的行為，能夠顯現殊勝神通，使魔怨屈服，稱為現在降伏魔怨。這是對這種行為的總結。 以下六句，就修正之行中闡明不住的道理。前三句是自利，接下來一句是利他，再接下來一句是自利，最後一句是利他。前三句中，第一句就求取佛果的心中，闡明自利。首先進行辨析：求取一切智慧，遠離不求的行為；沒有不合時宜的求取，捨棄專門求取的行為。沒有達到極果，在中途就取證，稱為不合時宜的求取。菩薩不是這樣，所以稱為沒有不合時宜的求取。這是對這種行為的總結。 後面的兩句，就修因之行中闡明自利。其中前一句是真諦之觀，后一句是世諦因緣之觀。前一句中，雖然觀察諸法不生，闡明不執著于有；不入正位，闡明不證得無。所謂不入無相正位。后一句中，雖然觀察十二因緣，闡明不同於邪見；而進入邪見，闡明不守持正道。這三句是自利。 接下來一句是利他。雖然攝受一切眾生，遠離沒有慈悲的行為；而不愛戀執著，去除愛染的行為。 接下來一句是自利。雖然樂於遠離，修習寂滅之行，說道不依賴於身心都滅盡的人，生起隨順於有的行為。 最後一句是利他。雖然在三界中行事，生起造作的行為，但不破壞諸法的本性，修習進入寂滅之行。見到有乖離於空性，稱為破壞諸法的本性。菩薩不是這樣，所以說不破壞。 以上七句合起來是第二段，就修行的意義來闡明不住的道理。 專有名詞解釋： 一切智(Sarvajna): 佛陀所證得的對一切事物和現象的徹底、全面的智慧。 十二緣起(Dvadasanga-pratityasamutpada):佛教關於生命和痛苦起源的理論，描述了十二個相互關聯的環節，它們導致了輪迴和痛苦。 三界(Triloka): 佛教宇宙觀中的三個世界，即欲界、色界和無色界。 無漏(Anasrava): 指沒有煩惱和業力的清凈狀態，通常與修行和智慧相關聯。 有漏(Sasrava): 指有煩惱和業力的狀態，導致輪迴和痛苦。
【English Translation】 English version Third, regarding the two types of beings, ordinary and noble, it elucidates the principle of non-abiding. First, a correct discernment is made: it is not that the actions of ordinary people do not cling to existence, nor that the actions of the virtuous and noble do not abide in emptiness. This is a summary of this conduct. Fourth, regarding the two types of causal dharmas, birth-and-death and Nirvana, it discusses non-abiding. First, a correct discernment is made: it is not that those who detest defilements constantly cultivate the unconditioned; it is not that those who seek purity currently generate conditioned dharmas. This is a summary of this conduct. This concludes the first section. Below is the second section, elucidating non-abiding in terms of the meaning of practice. There are seven sentences in separate clauses. The first sentence elucidates non-abiding in the context of subduing evil actions. First, a correct discernment is made: although those who have transcended the demonic realms have attained the profound tranquility of entering the path of quiescence, the conditions of demons cannot reach them, hence it is called transcending the demonic realms. Discernment of quiescence also encompasses existence, hence the word 'although.' The meaning of 'although' is similar in the sentences below. However, currently subduing demonic adversaries is conduct that accords with existence, capable of manifesting superior powers to make demons submit, hence it is called currently subduing demonic adversaries. This is a summary of this conduct. The following six sentences elucidate non-abiding in the context of correcting practice. The first three are for self-benefit, the next one is for the benefit of others, the next one is for self-benefit, and the last one is for the benefit of others. Among the first three sentences, the first one elucidates self-benefit in the context of seeking the fruit of Buddhahood. First, a correct discernment is made: seeking all-knowing wisdom means abandoning the act of not seeking; there is no untimely seeking, abandoning the act of exclusively seeking. Attaining realization midway before reaching the ultimate fruit is called untimely seeking. Bodhisattvas are not like this, hence it is called no untimely seeking. This is a summary of this conduct. The latter two sentences elucidate self-benefit in the context of cultivating causal actions. Among them, the former sentence is the contemplation of ultimate truth, and the latter is the contemplation of worldly truth and conditions. In the former sentence, although one contemplates that all dharmas do not arise, it elucidates non-attachment to existence; not entering the right position elucidates not realizing non-existence, namely, not entering the right position of no-form. In the latter sentence, although one contemplates the twelve links of dependent origination, it elucidates being different from wrong views; and entering wrong views elucidates not upholding the right path. These three sentences are for self-benefit. The next sentence is for the benefit of others. Although one embraces all beings, one abandons actions without compassion; and without loving attachment, one removes the actions of loving attachment. The next sentence is for self-benefit. Although one delights in detachment, cultivating the path of quiescence, it speaks of those who do not rely on the exhaustion of body and mind, giving rise to actions that accord with existence. The last sentence is for the benefit of others. Although one acts in the three realms, generating actions of creation, one does not destroy the nature of dharmas, cultivating the path of entering quiescence. Seeing existence as deviating from emptiness is called destroying the nature of dharmas. Bodhisattvas are not like this, hence it is said not to destroy. The above seven sentences together form the second section, elucidating non-abiding in terms of the meaning of practice. Explanation of proper nouns: Sarvajna (一切智): The complete and comprehensive wisdom of the Buddha regarding all things and phenomena. Dvadasanga-pratityasamutpada (十二緣起): The Buddhist theory of the origin of life and suffering, describing twelve interconnected links that lead to samsara and suffering. Triloka (三界): The three worlds in Buddhist cosmology: the desire realm, the form realm, and the formless realm. Anasrava (無漏): The pure state without afflictions and karma, usually associated with practice and wisdom. Sasrava (有漏): The state with afflictions and karma, leading to samsara and suffering.
自下第三歷諸行門以顯不住。于中細分有十三門相從為七。一三空門。余處說三。此中說四。謂空無相無作無起。于空理中無果可為名為無作。無因可生說為無起。雖行於空明不著。有而殖德本顯不住無。是行總結。雖行無相明不著有。而度眾生顯不住無。雖行無作明不著有。而現受等顯不住無。雖行無起明不住有。而起善行顯不住無。二六度門。雖行六度不偏利他。遍知眾生不專自利。故名不住。三六通門。雖行六通心無壅礙。而不盡漏示起染障。六通之義廣如別章。此應具論。四四無量門。雖行無量明修梵因。不貪梵世不求梵果。故名不住。五禪定門。雖行禪定解脫三昧明修定因。禪是四禪定者。是其四無色定。言解脫者謂八解脫。言三昧者謂三三昧。而不隨生不受禪果故名不住。六道品門于中有七。雖行四念厭舍有為。而不永離身受心法不證無為。雖行四勤斷離有為不捨精進不住無為。雖行如意用而常寂。而得自在寂而常用。雖行五根明修自利。分別眾生不捨利他。雖行五力明常修因。而樂佛力亦恒求果。此二不偏故名不住。雖行七覺明常修因。分別佛慧恒求佛果。雖行八正明恒修因。樂行佛道亦常求果。此是第六。七止觀門雖行止觀不住有為。而不畢竟墮于寂滅不證無為。此是第三歷諸行門以顯不住。自下第
【現代漢語翻譯】 現代漢語譯本： 從下往上第三個階段，通過實踐各種修行法門來彰顯不住著（不執著）。其中細分為十三個法門，歸納為七類。 一、三空門。其他地方說的是三空，這裡說的是四空，即空、無相、無作、無起。在空性的道理中，沒有果報可以造作，稱為『無作』；沒有原因可以產生，稱為『無起』。雖然行於空性，但明白不執著于有，從而培植功德根本，彰顯不住于無。這是修行的總結。雖然行於無相，但明白不執著于有，從而度化眾生，彰顯不住于無。雖然行於無作，但明白不執著于有，從而示現受生等等，彰顯不住于無。雖然行於無起，但明白不住著于有，從而發起善行，彰顯不住于無。 二、六度門（佈施、持戒、忍辱、精進、禪定、智慧）。雖然修行六度，但不偏頗于利他，普遍瞭解眾生，不專門爲了自己的利益，所以稱為『不住』。 三、六通門（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）。雖然修行六通，心中沒有壅塞阻礙，但不完全斷盡煩惱，示現生起染污障礙。六通的意義廣泛，如其他章節所述，此處應完整論述。 四、四無量心門（慈、悲、喜、舍）。雖然修行四無量心，明白修習梵天之因，但不貪戀梵天世界，不追求梵天果報，所以稱為『不住』。 五、禪定門。雖然修行禪定、解脫、三昧，明白修習禪定的原因。禪是指四禪，定是指四無色定。解脫是指八解脫，三昧是指三三昧。但不隨之而生，不接受禪定的果報，所以稱為『不住』。 六、道品門。其中有七類： 雖然修行四念處（身念處、受念處、心念處、法念處），厭離捨棄有為法，但不永遠離開身、受、心、法，不證得無為法。 雖然修行四正勤（已生惡令斷滅，未生惡令不生，未生善令生起，已生善令增長），斷離有為法，但不捨棄精進，不住著于無為法。 雖然修行如意足（欲如意足、精進如意足、心如意足、思惟如意足），運用時常處於寂靜，得到自在，寂靜時常能運用。 雖然修行五根（信根、進根、念根、定根、慧根），明白修習自利，分別眾生，不捨棄利他。 雖然修行五力（信力、進力、念力、定力、慧力），明白常常修習因，也樂於佛力，也恒常追求果。這兩種不偏頗，所以稱為『不住』。 雖然修行七覺支（念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支），明白常常修習因，分別佛的智慧，恒常追求佛果。 雖然修行八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），明白恒常修習因，樂於修行佛道，也常常追求果。 這是第六類。 七、止觀門。雖然修行止觀，不住著于有為法，但不畢竟墮入寂滅，不證得無為法。 這是第三個階段，通過實踐各種修行法門來彰顯不住著。 從下往上...
【English Translation】 English version: From the third stage counting upwards, 'not dwelling' (non-attachment) is revealed through the practice of various paths of conduct. Among these, there are thirteen aspects, categorized into seven groups. 1. The Three Emptiness Doors. Elsewhere, three emptinesses are mentioned, but here, four are discussed: emptiness, signlessness, non-action, and non-arising. Within the principle of emptiness, there is no result to be created, hence it is called 'non-action'; there is no cause that can arise, hence it is said to be 'non-arising'. Although practicing emptiness, one understands not to be attached to existence, thereby cultivating the root of merit and revealing non-dwelling in non-existence. This is the summary of practice. Although practicing signlessness, one understands not to be attached to existence, thereby liberating sentient beings and revealing non-dwelling in non-existence. Although practicing non-action, one understands not to be attached to existence, thereby manifesting rebirth, etc., and revealing non-dwelling in non-existence. Although practicing non-arising, one understands not to dwell in existence, thereby initiating virtuous actions and revealing non-dwelling in non-existence. 2. The Six Perfections (Dāna (generosity), Śīla (discipline), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom)). Although practicing the six perfections, one is not biased towards benefiting others, universally understanding sentient beings and not solely for one's own benefit, hence it is called 'non-dwelling'. 3. The Six Superknowledges (Divyacakṣus (divine eye), Divyaśrotra (divine ear), Para-citta-jñāna (knowing others' minds), Pūrva-nivāsānusmṛti-jñāna (recollection of past lives), Ṛddhi-vidhi-jñāna (supernatural powers), and Āsravakṣaya-jñāna (extinction of outflows)). Although practicing the six superknowledges, the mind has no obstruction, but one does not completely exhaust the outflows, manifesting the arising of defilements and hindrances. The meaning of the six superknowledges is extensive, as described in other chapters; it should be fully discussed here. 4. The Four Immeasurables (Loving-kindness, Compassion, Joy, and Equanimity). Although practicing the four immeasurables, one understands cultivating the cause of Brahma, but one does not crave the Brahma world or seek the Brahma fruit, hence it is called 'non-dwelling'. 5. The Dhyāna (meditation) Door. Although practicing dhyāna, liberation, and samādhi, one understands cultivating the cause of meditation. Dhyāna refers to the four dhyānas, and 'samādhi' refers to the four formless attainments. 'Liberation' refers to the eight liberations, and 'samādhi' refers to the three samādhis. But one does not arise with them or accept the fruit of meditation, hence it is called 'non-dwelling'. 6. The Factors of Enlightenment. Among these, there are seven categories: Although practicing the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and phenomena), one is weary of and renounces conditioned phenomena, but one does not permanently depart from body, feelings, mind, and phenomena, and does not attain unconditioned phenomena. 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 and increasing wholesome states that have arisen), one abandons conditioned phenomena, but one does not abandon diligence and does not dwell in unconditioned phenomena. Although practicing the Bases of Supernatural Power (desire, effort, mind, and investigation), one is always in stillness when using them, attaining freedom, and one is always able to use them when in stillness. Although practicing the Five Roots (faith, effort, mindfulness, concentration, and wisdom), one understands cultivating self-benefit, distinguishing sentient beings, and not abandoning benefiting others. Although practicing the Five Powers (faith, effort, mindfulness, concentration, and wisdom), one understands constantly cultivating the cause, and one also delights in the power of the Buddha and constantly seeks the fruit. These two are not biased, hence it is called 'non-dwelling'. Although practicing the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), one understands constantly cultivating the cause, distinguishing the wisdom of the Buddha, and constantly seeking the fruit of Buddhahood. Although practicing the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), one understands constantly cultivating the cause, delighting in practicing the Buddha's path, and also constantly seeking the fruit. This is the sixth category. 7. The Door of Śamatha-Vipassanā (Tranquility and Insight). Although practicing tranquility and insight, one does not dwell in conditioned phenomena, but one does not ultimately fall into extinction and does not attain unconditioned phenomena. This is the third stage, revealing non-dwelling through the practice of various paths of conduct. From the bottom up...
四約佛果德以明不住。句別有五。前四修因求果。不住后一得果行因不住。就前四中初之三句求佛正果。后之一句求佛依果。求正果中初求報身。次求法身。后求應身。求報身中。雖觀諸法不生不滅明入空行。而以相好莊嚴其身起隨有行。求法身中。雖現聲聞辟支佛等起隨小行。不捨佛法修入大行。求應身中。雖隨諸法究竟凈相修凈滅行。而隨所應為現其身起化用行。求依果中。雖觀佛因永寂如空修離相行。而現種種清凈佛土起嚴土行。上來四句修因求果。自下一句得果行因。雖得佛道轉於法輪入于涅槃是得果也。而不捨于菩薩之道是行因也。此是不斷佛種業矣。是行總結。上來二人問答辨法。說是語時文殊所將大眾已下明說利益。
不思議品者。此初對中前明所行。此明所成。由前修治斷除病障。便成出世解脫之德。德成自在妙用難測。心言不及名不思議。廣辨此義名不思議。此品有三。一因舍利念坐為由。維摩身現不思議事。二舍利言未曾有下因舍利嘆。維摩口說不思議德。三時大迦葉聞說是下。因大迦葉傷嘆自絕。維摩辨出不思議人。初中有三。一舍利弗念坐為由。二維摩詰因其所念教正求法。三爾時長者問文殊下。因其所念取坐燈王現不思事。初中舍利舉能念人。見此室中無有床坐明念所因。因上空室
【現代漢語翻譯】 現代漢語譯本： 四種約定佛果的功德，是爲了闡明不住于任何狀態。從句子結構上來看，可以分為五個部分。前四個句子是關於修因以求佛果，不住于任何狀態；最後一個句子是關於證得佛果后，仍然繼續修行佛因，不住于任何狀態。在前四個句子中，前三個句子是關於求佛的正果，后一個句子是關於求佛的依果。在求正果的部分，首先是求報身（Sambhogakāya），其次是求法身（Dharmakāya），最後是求應身（Nirmāṇakāya）。在求報身的部分，雖然觀照諸法不生不滅，從而明瞭進入空性之行，但仍然以種種相好來莊嚴其身，發起隨順眾生的行為。在求法身的部分，雖然示現聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）等，發起隨順小乘的行為，但不捨棄佛法，修習進入大乘之行。在求應身的部分，雖然隨順諸法究竟清凈之相，修習清凈寂滅之行，但仍然隨應眾生的根器而示現其身，發起教化眾生的行為。在求依果的部分，雖然觀照佛的因地永遠寂靜如虛空，修習遠離一切相的修行，但仍然示現種種清凈的佛土，發起莊嚴佛土的行為。以上四句是關於修因以求佛果。下面一句是關於證得佛果后仍然繼續修行佛因。雖然證得了佛道，轉動法輪，進入涅槃，這是證得佛果；但不捨棄菩薩之道，這是修行佛因。這是不斷絕佛種的行業。這是對修行的總結。以上是兩位菩薩問答辨析佛法。『說是語時文殊所將大眾已下』，以下是說明聽法所獲得的利益。
《不思議品》：這是初次對談中，前面闡明所修之行，這裡闡明所成就的果。由於前面修治斷除病障，便成就了出世解脫的功德。功德成就后，自在妙用難以測度，心和言語都無法表達，所以稱為『不思議』。廣泛地辨析這種意義，就叫做《不思議品》。這一品分為三個部分：一是因舍利弗（Śāriputra）的念坐為緣由，維摩詰（Vimalakīrti）示現不可思議之事；二是『舍利弗言未曾有下』，因舍利弗的讚歎，維摩詰口說不可思議之德；三是『時大迦葉聞說是下』，因大迦葉（Mahākāśyapa）傷嘆自絕，維摩詰辨明不可思議之人。初一部分分為三個小部分：一是舍利弗的念坐為緣由；二是維摩詰因舍利弗的念頭而教導正確的求法；三是『爾時長者問文殊下』，因舍利弗的念頭而取坐具，燈光王（Dīpaṃkara）示現不可思議之事。初一部分中，舍利弗舉出能念之人，見到這個房間中沒有床座，說明念頭所產生的原因。因為是空室。
【English Translation】 English version: The four agreements regarding the virtues of the Buddha-fruit are to clarify non-abiding. Structurally, they can be divided into five parts. The first four sentences are about cultivating causes to seek the Buddha-fruit, without abiding in any state; the last sentence is about continuing to cultivate Buddha-causes even after attaining the Buddha-fruit, without abiding in any state. Among the first four sentences, the first three are about seeking the Buddha's true fruit, and the last sentence is about seeking the Buddha's dependent fruit. In the part about seeking the true fruit, first is seeking the Sambhogakāya (reward body), second is seeking the Dharmakāya (dharma body), and finally is seeking the Nirmāṇakāya (emanation body). In the part about seeking the Sambhogakāya, although contemplating that all dharmas neither arise nor cease, thus understanding and entering the practice of emptiness, one still adorns the body with various marks and qualities, initiating actions that accord with sentient beings. In the part about seeking the Dharmakāya, although manifesting as Śrāvakas (hearers), Pratyekabuddhas (solitary realizers), etc., initiating actions that accord with the small vehicle, one does not abandon the Buddha-dharma, cultivating and entering the practice of the great vehicle. In the part about seeking the Nirmāṇakāya, although according with the ultimate pure aspect of all dharmas, cultivating the practice of purity and extinction, one still manifests the body according to the capacities of sentient beings, initiating actions that transform sentient beings. In the part about seeking the dependent fruit, although contemplating that the Buddha's causal ground is eternally tranquil like space, cultivating the practice of abandoning all appearances, one still manifests various pure Buddha-lands, initiating actions that adorn the Buddha-lands. The above four sentences are about cultivating causes to seek the Buddha-fruit. The following sentence is about continuing to cultivate Buddha-causes even after attaining the Buddha-fruit. Although one attains the Buddha-path, turns the Dharma wheel, and enters Nirvana, this is attaining the Buddha-fruit; but not abandoning the Bodhisattva path, this is cultivating Buddha-causes. This is not cutting off the lineage of the Buddha-seed. This is a summary of the practice. The above is the two Bodhisattvas questioning and answering, discerning the Dharma. 'Saying these words, the assembly led by Mañjuśrī and below,' the following explains the benefits gained from listening to the Dharma.
The chapter on 'Inconceivable': This is the initial dialogue, where the previous part clarifies the practices cultivated, and this part clarifies the fruit attained. Because of the previous cultivation, curing and eliminating illnesses and obstacles, one then attains the merit of liberation from the world. After the merit is attained, the wondrous functions of freedom are difficult to fathom, and the mind and words cannot express it, so it is called 'Inconceivable'. Broadly discerning this meaning is called the 'Inconceivable' chapter. This chapter is divided into three parts: first, due to Śāriputra's thought of sitting, Vimalakīrti manifests inconceivable events; second, 'Śāriputra said, never before,' due to Śāriputra's praise, Vimalakīrti speaks of inconceivable virtues; third, 'Then Mahākāśyapa heard this,' due to Mahākāśyapa's lamenting and self-deprecation, Vimalakīrti distinguishes the inconceivable person. The first part is divided into three smaller parts: first, Śāriputra's thought of sitting as the cause; second, Vimalakīrti teaches the correct way to seek the Dharma because of Śāriputra's thought; third, 'Then the elder asked Mañjuśrī,' because of Śāriputra's thought, taking the seat, Dīpaṃkara manifests inconceivable events. In the first part, Śāriputra mentions the person who can think, seeing that there are no beds or seats in this room, explaining the reason for the thought. Because it is an empty room.
。作是念等正明所念。斯諸菩薩舉菩薩眾。斯猶此也。大弟子者舉聲聞眾。此等諸聖當於何坐。何故舍利偏興此念。良以舍利弟子中標智慧深明。知因此念廣有起發。故偏起念。第二段中維摩何故教正求法。正心求法方與解脫實性相應。維摩所現方能見聞。故須教之。文中有二。一教正求法。二由正教。五百天子得法眼凈。前中有三。一維摩詰知其心念。審定舍利。為法來耶。求床坐耶。二舍利正答。我為法來非為床坐。三維摩詰隨答教呵。夫求法者不貪軀命。何況床坐。是呵辭也。余是教辭。中有三。一明求正法必須舍相。二所以下明其取相不名求法。三是故舍利若求法下結勸舍相。前中初先教舍染相。不著佛下教舍凈相。染凈雙舍心與理合。名求正法。問曰凈好何須教舍。法門有三。一是對治修舍之門。有惡斯舍有善皆修。二破相門。若好若惡一切悉遣。三立相門。凈穢斯起。今就第二故染與凈悉教舍離。前舍染中。夫求法者舉其所求。下教舍相於中。約就陰界及入三科法門及三界處教其舍離。非有色等教舍五陰。隨俗有陰于真則無。無可貪求故言非有色受等求。余亦如是。亦可了知非有色等名求正法。故言非有色受等求。余亦如是。非有界者。了知真中無十八界。非有入者。了知真中無十二入。非有欲色無色求
【現代漢語翻譯】 現代漢語譯本：他這樣想是爲了端正和明確自己的想法。『斯諸菩薩』是指菩薩大眾，『斯猶此也』，意思是和這裡一樣。『大弟子者』是指聲聞大眾。這些聖賢應該坐在哪裡呢？為什麼舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）會特別產生這樣的想法呢？因為舍利弗在弟子中智慧最為深邃明澈，知道因為這個想法會引發廣泛的討論，所以才特別產生了這個念頭。在第二段中，維摩詰（Vimalakīrti，一位在家菩薩，以辯才和智慧著稱）為什麼要教導人們正確地尋求佛法呢？因為以端正的心去尋求佛法，才能與解脫的真實本性相應，維摩詰所展現的境界才能被人們見聞。所以需要教導他們。這段文字包含兩部分：一是教導正確地尋求佛法，二是通過正確的教導，五百天子（Devaputra，天界的眾生）獲得了清凈的法眼（Dharma-cakṣu，證悟真理的智慧之眼）。在第一部分中，維摩詰知道他們的心念，審視和確定舍利弗是爲了佛法而來，還是爲了床座而來。二是舍利弗正面回答，『我是爲了佛法而來，不是爲了床座而來』。三是維摩詰隨即回答並教導和呵斥，『尋求佛法的人不貪戀自己的身體和性命，更何況是床座呢？』這是呵斥之辭，其餘的是教導之辭。其中包含三點：一是說明尋求正法必須捨棄一切表相。二是『所以下』說明執著于表相就不能算是尋求佛法。三是『是故舍利若求法下』總結並勸導捨棄表相。在第一點中，首先教導捨棄染污的表相，『不著佛下』教導捨棄清凈的表相。染污和清凈都捨棄，心與真理相合，才算是尋求正法。有人問：清凈美好，為什麼也要教導捨棄呢？法門有三種：一是對治修舍之門，有惡就捨棄，有善就修習。二是破相之門，無論是好是壞，一切都捨棄。三是立相之門，清凈和污穢都隨之產生。現在採用第二種，所以染污和清凈都要教導捨棄。在捨棄染污中，『夫求法者』提出了所求，『下教舍相』教導捨棄表相。其中，就五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）、十八界（Dhātu，構成經驗世界的十八種要素，即六根、六塵、六識）和十二入（Āyatana，感覺器官與感覺對像相互作用的十二個處所，即六根和六塵）這三科法門以及三界（Tridhātu，眾生輪迴的三種境界，即欲界、色界、無色界）之處，教導他們捨棄。『非有色等』教導捨棄五陰。按照世俗的說法，有五陰，但在真理的層面，五陰是不存在的。沒有什麼可以貪求的，所以說『非有色受等求』。其餘的也可以這樣理解。『非有色等』才算是尋求正法，所以說『非有色受等求』。其餘的也可以這樣理解。『非有界者』，是說要明白真理之中沒有十八界。『非有入者』，是說要明白真理之中沒有十二入。『非有欲色無色求』
【English Translation】 English version: This thought was made to rectify and clarify his own intention. 'These Bodhisattvas' refers to the Bodhisattva assembly; 'this is like this' means it's the same as here. 'Great disciples' refers to the Śrāvaka (hearer) assembly. Where should these sages sit? Why did Śāriputra specifically have this thought? Because Śāriputra is the most profound and clear in wisdom among the disciples, knowing that this thought would initiate widespread discussion, so he specifically had this thought. In the second section, why does Vimalakīrti teach people to correctly seek the Dharma? Because seeking the Dharma with a correct mind corresponds to the true nature of liberation, and the realm manifested by Vimalakīrti can then be seen and heard by people. Therefore, it is necessary to teach them. This passage contains two parts: one is teaching to correctly seek the Dharma, and the other is that through correct teaching, five hundred Devaputras (heavenly beings) obtained the pure Dharma-cakṣu (eye of Dharma, the wisdom eye of enlightenment). In the first part, Vimalakīrti knows their thoughts, examining and confirming whether Śāriputra came for the Dharma or for the seat. Second, Śāriputra answers directly, 'I came for the Dharma, not for the seat.' Third, Vimalakīrti then answers, teaches, and scolds, 'One who seeks the Dharma does not covet his own body and life, let alone a seat?' This is a word of rebuke; the rest are words of teaching. It contains three points: one is to explain that seeking the true Dharma must abandon all appearances. Second, 'therefore below' explains that clinging to appearances cannot be considered seeking the Dharma. Third, 'therefore, Śāriputra, if seeking the Dharma below' concludes and advises to abandon appearances. In the first point, first teaching to abandon defiled appearances, 'not attached to Buddha below' teaches to abandon pure appearances. Abandoning both defilement and purity, the mind aligns with the truth, and this is considered seeking the true Dharma. Someone asks: Purity is good, why also teach to abandon it? There are three Dharma gates: one is the gate of treatment and cultivation, abandoning what is evil and cultivating what is good. Second is the gate of breaking appearances, abandoning everything, whether good or bad. Third is the gate of establishing appearances, where purity and defilement arise accordingly. Now, adopting the second, both defilement and purity must be taught to be abandoned. In abandoning defilement, 'one who seeks the Dharma' raises what is sought, 'below teaches to abandon appearances' teaches to abandon appearances. Among them, regarding the three categories of Dharma—the five Skandhas (aggregates), the eighteen Dhātus (elements), and the twelve Āyatanas (sense bases)—as well as the three realms (Tridhātu), he teaches them to abandon. 'Not having form, etc.' teaches to abandon the five Skandhas. According to worldly terms, there are five Skandhas, but in the realm of truth, the five Skandhas do not exist. There is nothing to crave, so it is said, 'not seeking form, feeling, etc.' The rest can also be understood in this way. 'Not having form, etc.' is considered seeking the true Dharma, so it is said, 'not seeking form, feeling, etc.' The rest can also be understood in this way. 'Not having elements' means understanding that there are no eighteen elements in truth. 'Not having entrances' means understanding that there are no twelve entrances in truth. 'Not seeking desire realm, form realm, formless realm'
者。了知真中無三界處。教舍凈中。凈法無量。今且約就三寶境界四諦觀行。教令舍著。余類可知。前三寶中。夫求法者舉正求法。不著佛等教其舍相。隨順世諦佛等可受名之爲著。著故貪求。于理皆如。所以不著。無可貪取故曰不求。亦可不著名正求法故名為求。后諦觀中。夫求法者舉正求法。下教舍相。隨世分齊有苦須見。有集須斷。有滅須證。有道須修。貪樂此行名之為求。于理悉無。是故說言。無見苦求乃至無有修道之求。不求聖人觀苦之智名無見苦。不求聖人斷集之行名無斷集。不求聖人所造斷障。證滅之德名為無造盡證之求。造謂作也。盡猶滅也。不求聖人修道之行名無修道。於此諸行悉皆不求。亦可離此名正求法故名為求。上來第一明正求法必須舍相。自下第二明其取相不名求法。于中。初言所以者何。徴前起后。如來常說求知陰等名正求法。我有何以說正求法一切悉舍。下對釋之。釋意如何。明佛隨俗說。求陰等名正求法。今就真諦于真法中一切悉無。凡有所取皆非求法。故教之。文中十句。一一句中皆初明其法體無相。后明取相不名求法。此十相從攝為五對。一一對中皆初明其法體離情。情取之者不名求法。后明離相。取相之者不名求法。此互相成。由離妄情令相不生。由離妄相使情不起。五對何
【現代漢語翻譯】 現代漢語譯本： 這是關於瞭解真諦中沒有三界之處。教導捨棄清凈之中，清凈之法是無量的。現在暫且就三寶（佛、法、僧）境界和四諦（苦、集、滅、道）的觀行，教導人們捨棄執著。其餘的可以依此類推。在前面的三寶中，尋求佛法的人應當以正確的態度尋求佛法，不執著于佛等，教導他們捨棄表相。如果順應世俗的認知，認為佛等是可以接受的，這就叫做執著。因為執著所以貪求，但在真理上都是虛幻的。所以不執著，因為沒有什麼可以貪求的，所以說不求。也可以不執著于表相，以正確的態度尋求佛法，所以叫做求。 在後面的四諦觀中，尋求佛法的人應當以正確的態度尋求佛法，教導捨棄表相。順應世俗的分別，有苦需要看見，有集需要斷除，有滅需要證得，有道需要修習。貪戀這些行為就叫做求。但在真理上，這些都是不存在的，所以說，沒有看見苦的求，乃至沒有修道的求。不求聖人觀察苦的智慧，叫做『無見苦』。不求聖人斷除集的修行，叫做『無斷集』。不求聖人所造的斷除障礙、證得寂滅的功德，叫做『無造盡證之求』。『造』是作的意思，『盡』就是滅的意思。不求聖人修道的行為，叫做『無修道』。對於這些修行，全部都不追求。也可以離開這些表相，以正確的態度尋求佛法，所以叫做求。 上面第一點說明，以正確的態度尋求佛法，必須捨棄表相。下面第二點說明，執取表相不叫做尋求佛法。其中，首先說『所以者何』，這是承上啟下。如來（Tathagata，佛的稱號）常常說，尋求瞭解五陰（色、受、想、行、識）等，叫做以正確的態度尋求佛法。我為什麼要說以正確的態度尋求佛法，一切都要捨棄呢？下面是對這個問題的解釋。解釋的意思是什麼呢？說明佛是隨順世俗的說法，說尋求五陰等叫做以正確的態度尋求佛法。現在就真諦而言，在真法中，一切都是空無的。凡是有所執取的，都不是尋求佛法，所以教導人們捨棄執著。文中共有十句，每一句都首先說明其法體是無相的，然後說明執取表相不叫做尋求佛法。這十種相可以歸納為五對。每一對都首先說明其法體是遠離情識的，用情識去執取的人，不叫做尋求佛法。然後說明遠離表相，執取表相的人，不叫做尋求佛法。這二者互相成就，因為遠離虛妄的情識，所以表相不會產生。因為遠離虛妄的表相，所以情識不會生起。這五對是什麼呢？
【English Translation】 English version: This is about understanding that in the true reality, there is no realm of the Three Worlds. It teaches to relinquish attachment in purity, where the pure Dharma is immeasurable. For now, let's focus on the contemplation and practice of the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, origin, cessation, path), teaching people to abandon attachments. The rest can be inferred similarly. In the preceding Three Jewels, those who seek the Dharma should seek it with the right attitude, not clinging to the Buddha, etc., teaching them to abandon appearances. If one conforms to worldly understanding and believes that the Buddha, etc., are acceptable, this is called attachment. Because of attachment, one becomes greedy, but in truth, all are illusory. Therefore, one does not cling, because there is nothing to be greedy for, so it is said that one does not seek. One can also not cling to appearances, seeking the Dharma with the right attitude, so it is called seeking. In the subsequent contemplation of the Four Noble Truths, those who seek the Dharma should seek it with the right attitude, teaching to abandon appearances. Conforming to worldly distinctions, there is suffering that needs to be seen, origin that needs to be severed, cessation that needs to be attained, and path that needs to be cultivated. To be attached to these practices is called seeking. But in truth, these do not exist, so it is said that there is no seeking to see suffering, and even no seeking to cultivate the path. Not seeking the wisdom of the saints to observe suffering is called 'no seeing suffering'. Not seeking the practice of the saints to sever the origin is called 'no severing origin'. Not seeking the merit of the saints in creating the cessation of obstacles and attaining liberation is called 'no seeking to create cessation and attainment'. 'Creating' means making, and 'cessation' means extinction. Not seeking the practice of the saints in cultivating the path is called 'no cultivating the path'. For all these practices, one does not pursue them. One can also leave these appearances, seeking the Dharma with the right attitude, so it is called seeking. The first point above explains that to seek the Dharma with the right attitude, one must abandon appearances. The second point below explains that clinging to appearances is not called seeking the Dharma. Among them, first saying 'what is the reason', this is to connect the preceding and the following. The Tathagata (title of the Buddha) often says that seeking to understand the five skandhas (form, feeling, perception, volition, consciousness), etc., is called seeking the Dharma with the right attitude. Why do I say that seeking the Dharma with the right attitude requires abandoning everything? The following is an explanation of this question. What is the meaning of the explanation? It explains that the Buddha follows worldly sayings, saying that seeking the five skandhas, etc., is called seeking the Dharma with the right attitude. Now, in terms of true reality, in the true Dharma, everything is empty. Whatever is clung to is not seeking the Dharma, so it teaches people to abandon attachments. There are ten sentences in the text, each of which first explains that its Dharma body is without form, and then explains that clinging to appearances is not called seeking the Dharma. These ten aspects can be summarized into five pairs. Each pair first explains that its Dharma body is far from emotions, and those who cling to it with emotions are not called seeking the Dharma. Then it explains to stay away from appearances, and those who cling to appearances are not called seeking the Dharma. The two complement each other, because by staying away from false emotions, appearances will not arise. Because by staying away from false appearances, emotions will not arise. What are these five pairs?
別。其第一對明取凈相不名求法。后之四對明取染相不名求法。第一對中。約就諦觀明其取凈不名求法。準依上文亦應宣說。取著三寶不名求法。今略不論。於此對中前句明其法體離相。取相之者不名未法。取已能修是其情也。所修善法是其相也。就前句中。法無戲論彰法離情。真諦名法。是法寶故取已有修。理外分別名為戲論。真法離此名無戲論。若言我當見若斷下。明其取情不名求法。何故如然。若言我當見苦斷集證滅修道。彰于平等無戲論理。故非求法。就后句中。法名寂滅。彰法離相。若行生下明其取相不名求法。于凈法中。道起名生。障息稱滅。若行生滅障于寂滅無生滅法。故非求法。后四何別。第一對中。前句明其法體離愛。愛心之者不名求法。后句明法離愛境界。取著愛境不名求法。第二對中前句明其法體離見。有見心者不名求法。后句明離見之境界。取著見境不名求法。第三對中前句明離妄識之心。有妄心者不名求法。后句明離妄識境界。取著妄境不名求法。第四對中。前句明離事識之心。有事識者不名求法。后句明離事識境界。取著事境不名求法。此四對中前之兩對明離心法。后之兩對明離心體。就初對中先離愛心。法名無染彰法離愛。法染猶愛也。若染已下明有愛心不名求法。若染於法若世法也
。乃至涅槃著出世法。是則染著非求法者。以有愛染障于清凈無染之理。故非求法。下離愛境。法無行處彰法離相。五塵等法是愛行處。真中無此。名無行處。若行已下明其取相不名求法。第二對中初離見心。法無取捨。彰法離見。見好可取見惡可舍其中無此。名無取捨。若取捨下明有見心。不名求法。心有取捨障于平等無取捨義。故非求法。下離見境。法無處所彰法離相。五陰等法是生見處名為處所。真中離此。名無處所。若著處下明其取相不名求法。第三對中。初離妄心。法名無相彰法離情。妄識之心妄取虛境名為相識。真中無此。名法無相。若隨相下明隨識不名求法。下離妄境。法不可住彰法離相。妄相境界為心所依名為住處。真中無此。名法不住。若住于下明其取相不名求法。第四對中初句明離事識之心。言法不可見聞覺知。彰法離情。眼識名見耳識曰聞。鼻舌身識說以為覺。意識云知。于真法中畢竟無此。故云不可見聞覺知。若行見下明有見等不名求法。下明遠離事識境界。法名無為彰法離相。六塵境界是其有為。真中無此。故曰無為。若行已下明取有為不名求法。前明求法必須舍相。次明取相不名求法。是故舍利若求法下是第三段結。勸舍相。是前取相非求法。故正求法者於一切法應無所求。上來正教。
【現代漢語翻譯】 現代漢語譯本：乃至執著于涅槃（Nirvana，解脫）等出世之法，這就是染著，不是真正尋求佛法的人。因為有愛慾染著，就會障礙清凈無染的真理，所以說不是求法。下面是遠離愛慾之境，佛法沒有行跡之處，彰顯佛法離相的特點。五塵（色、聲、香、味、觸）等法是愛慾生起的地方，在真如本性中沒有這些，所以稱為『無行處』。如果執著于這些，就表明其取相，不能稱之為求法。 第二對中，首先是遠離見解之心，佛法沒有取捨，彰顯佛法離見的特點。見到好的就想取，見到壞的就想舍，真如本性中沒有這些，所以稱為『無取捨』。如果有所取捨，就表明其有見解之心，不能稱之為求法。心中有所取捨，就會障礙平等無取捨的真義，所以說不是求法。下面是遠離見解之境，佛法沒有處所，彰顯佛法離相的特點。五陰（色、受、想、行、識）等法是產生見解的地方，稱為處所，真如本性中遠離這些，所以稱為『無處所』。如果執著于處所，就表明其取相，不能稱之為求法。 第三對中，首先是遠離妄想之心，佛法名為無相，彰顯佛法離情的特點。妄識之心虛妄地執取虛幻的境界，稱為相識，真如本性中沒有這些，所以稱為『法無相』。如果隨逐于相，就表明其隨逐于妄識，不能稱之為求法。下面是遠離妄想之境，佛法不可住著，彰顯佛法離相的特點。妄想的境界是心所依賴的地方，稱為住處，真如本性中沒有這些，所以稱為『法不住』。如果住著于任何事物，就表明其取相，不能稱之為求法。 第四對中，第一句說明遠離事識之心，說佛法不可見聞覺知，彰顯佛法離情的特點。眼識名為見，耳識名為聞，鼻舌身識稱為覺，意識稱為知。在真法中，畢竟沒有這些，所以說不可見聞覺知。如果執著于見等，就表明其有見等，不能稱之為求法。下面說明遠離事識的境界，佛法名為無為，彰顯佛法離相的特點。六塵（色、聲、香、味、觸、法）境界是屬於有為法，真如本性中沒有這些，所以稱為無為。如果執著于有為法，就表明其取有為法，不能稱之為求法。 前面說明求法必須捨棄一切相，接著說明執取于相就不能稱之為求法。所以，舍利弗（Sariputra，佛陀的十大弟子之一），如果想要真正求法，那麼對於一切法都應該無所求。以上是正教。 是故舍利若求法下是第三段結。勸舍相。是前取相非求法。故正求法者於一切法應無所求。上來正教。
【English Translation】 English version: Even clinging to Nirvana (liberation) and other transcendental dharmas, this is attachment and not truly seeking the Dharma. Because attachment to love and desire obstructs the pure and undefiled truth, it is said not to be seeking the Dharma. Below is the separation from the realm of love and desire, the Dharma has no place of activity, revealing the characteristic of the Dharma being free from characteristics. The five dusts (form, sound, smell, taste, touch) and other dharmas are the places where love and desire arise. In true suchness, there are none of these, so it is called 'no place of activity'. If one clings to these, it indicates that one is grasping at characteristics and cannot be called seeking the Dharma. In the second pair, first is the separation from the mind of views, the Dharma has no acceptance or rejection, revealing the characteristic of the Dharma being free from views. Seeing something good, one wants to accept it; seeing something bad, one wants to reject it. In true suchness, there are none of these, so it is called 'no acceptance or rejection'. If there is acceptance or rejection, it indicates that one has a mind of views and cannot be called seeking the Dharma. Having acceptance or rejection in the mind obstructs the true meaning of equality and no acceptance or rejection, so it is said not to be seeking the Dharma. Below is the separation from the realm of views, the Dharma has no place, revealing the characteristic of the Dharma being free from characteristics. The five skandhas (form, feeling, perception, mental formations, consciousness) and other dharmas are the places where views arise, called places. In true suchness, one is separated from these, so it is called 'no place'. If one clings to a place, it indicates that one is grasping at characteristics and cannot be called seeking the Dharma. In the third pair, first is the separation from the mind of delusion, the Dharma is called no-characteristic, revealing the characteristic of the Dharma being free from emotions. The mind of delusion falsely grasps at illusory realms, called consciousness of characteristics. In true suchness, there are none of these, so it is called 'Dharma no-characteristic'. If one follows characteristics, it indicates that one is following delusion and cannot be called seeking the Dharma. Below is the separation from the realm of delusion, the Dharma cannot be clung to, revealing the characteristic of the Dharma being free from characteristics. The realm of delusion is the place where the mind relies, called a dwelling place. In true suchness, there are none of these, so it is called 'Dharma no-dwelling'. If one clings to anything, it indicates that one is grasping at characteristics and cannot be called seeking the Dharma. In the fourth pair, the first sentence explains the separation from the mind of objective consciousness, saying that the Dharma cannot be seen, heard, felt, or known, revealing the characteristic of the Dharma being free from emotions. Eye consciousness is called seeing, ear consciousness is called hearing, nose, tongue, and body consciousness are called feeling, and mind consciousness is called knowing. In the true Dharma, there are ultimately none of these, so it is said that it cannot be seen, heard, felt, or known. If one clings to seeing, etc., it indicates that one has seeing, etc., and cannot be called seeking the Dharma. Below explains the separation from the realm of objective consciousness, the Dharma is called unconditioned, revealing the characteristic of the Dharma being free from characteristics. The six dusts (form, sound, smell, taste, touch, dharma) are conditioned dharmas. In true suchness, there are none of these, so it is called unconditioned. If one clings to conditioned dharmas, it indicates that one is grasping at conditioned dharmas and cannot be called seeking the Dharma. Earlier, it was explained that seeking the Dharma requires abandoning all characteristics. Then, it was explained that clinging to characteristics cannot be called seeking the Dharma. Therefore, Sariputra (one of the ten great disciples of the Buddha), if one truly wants to seek the Dharma, then one should have no seeking for all dharmas. The above is the correct teaching. 是故舍利若求法下是第三段結。勸舍相。是前取相非求法。故正求法者於一切法應無所求。上來正教。
自下第二明教利益。由前正教五百天子知法離相。于諸法中得法眼凈。此法眼凈初地見道。前舍利弗念坐為由。第二維摩教正求法。自下第三維摩因念取坐燈王顯不思事。于中有五。一問文殊。何等佛土有好上妙師子之坐。二文殊具答。三維摩詰神力取坐。四大眾同見。五命眾俱坐。就初段中。仁者游于無量千萬阿僧祇國何等佛土有好坐者。為顯所取坐中勝也。師子坐者人處不怯名師子坐。亦可坐下有師子像如蓮華坐。十方妙坐維摩應知。何故須問。為使人文殊以實具答。就實以彰不思議力。為是須問。又欲使彼文殊彰遠寄遠以顯不思議力。是以須問。自下第二文殊具答。言東方者辨其方所。言度三十六恒河沙國彰其遠近。言有世界名須彌相列其國名。佛告須彌彰其佛稱。身長八萬四千由旬明佛身相。坐高八萬四千由旬嚴飾第一辨其坐相。言高八萬四千由旬是其佛坐與佛等量。弟子之坐倍卑於此。出世善根之所出生故嚴第一。自下第三維摩聖坐現神力者。如意通力非余通等。彼佛遣者。神力使來因之為遣。三萬二千彰其多也。言高廣等顯其大也。縱廣四萬二千由旬故言高廣。入維摩室現不思議令人敬也。廣多之坐入于小室名示不思議。問曰下說香積取飯遣化而往。今此取坐何故不然。直現神力化隨時變非可一定。又香
【現代漢語翻譯】 現代漢語譯本 自下第二，闡明教導利益。由於先前的正教，五百位天子領悟佛法，遠離表象，在各種佛法中獲得法眼清凈（dharma-cakṣus-viśuddha）。這法眼清凈是初地見道（first bhūmi darśana-mārga）。先前的舍利弗（Śāriputra）因念坐而起。第二，維摩（Vimalakīrti）教導正確地尋求佛法。 自下第三，維摩因爲念取坐席，燈王（Dīpaṃkara）顯現不可思議之事。其中有五點：一，問文殊（Mañjuśrī），哪個佛土有美好殊勝的獅子座（siṃhāsana）。二，文殊詳細回答。三，維摩詰（Vimalakīrti）以神通力取來座位。四，大眾一同看見。五，命令大眾一同就坐。就第一段中，『仁者游于無量千萬阿僧祇國，哪個佛土有好座位？』是爲了彰顯所取座位的殊勝。獅子座，人處在上面不怯懦，稱為獅子座。也可以是座位下有獅子像，如同蓮花座（padmāsana）。十方美妙的座位，維摩應該知道，為何還要問？爲了使人文殊以事實詳細回答，就事實來彰顯不可思議之力。因為這個原因需要問。又想使文殊彰顯遙遠，寄託遙遠，以此來顯現不可思議之力，因此需要問。 自下第二，文殊詳細回答。說東方，是爲了辨別方位。說度過三十六恒河沙（gaṅgā-nadī-vālukā）國土，彰顯其遙遠。說有世界名為須彌相（Sumeru-lakṣaṇa），列出其國名。佛告訴須彌，彰顯其佛的稱謂。身長八萬四千由旬（yojana），說明佛的身相。座位高八萬四千由旬，莊嚴修飾第一，辨別其座位之相。說高八萬四千由旬，是其佛的座位與佛等量。弟子的座位比這低很多。是出世善根所出生，所以莊嚴第一。 自下第三，維摩聖者顯現神通力。如意通力（ṛddhi-bala-vikurvāṇa-śakti）不是其他神通可以比擬的。『彼佛遣者』，是說因為神通力才被派遣而來。三萬二千，彰顯其數量之多。說『高廣等』，顯現其巨大。縱橫四萬二千由旬，所以說高廣。進入維摩的房間，顯現不可思議，令人敬佩。廣大的座位進入狹小的房間，名為顯示不可思議。問：下面說香積佛（Gandhasaṃcaya）取飯，派遣變化而去，現在這裡取座位，為何不這樣做，直接顯現神通力？變化隨時間而改變，不是可以一定的。又香積佛
【English Translation】 English version From the second section below, it clarifies the benefits of the teachings. Due to the previous Righteous Teaching, five hundred devas (heavenly beings) understood the Dharma, detached from appearances, and attained the purity of the Dharma Eye (dharma-cakṣus-viśuddha) in all Dharmas. This purity of the Dharma Eye is the seeing of the Path in the first bhūmi (first bhūmi darśana-mārga). Previously, Śāriputra arose from the thought of the seat. Secondly, Vimalakīrti teaches the correct seeking of the Dharma. From the third section below, Vimalakīrti, because of the thought of taking the seat, Dīpaṃkara manifests inconceivable matters. There are five points within this: First, asking Mañjuśrī, which Buddha-land has a good and excellent lion throne (siṃhāsana)? Second, Mañjuśrī answers in detail. Third, Vimalakīrti uses his supernatural power to bring the seat. Fourth, the assembly sees it together. Fifth, he commands the assembly to sit together. In the first paragraph, 'The benevolent one has traveled to countless millions of asaṃkhya countries, which Buddha-land has a good seat?' This is to highlight the excellence of the seat taken. A lion throne is so-called because a person sitting on it is not intimidated. It can also be that there are lion images under the seat, like a lotus seat (padmāsana). Vimalakīrti should know the wonderful seats of the ten directions, so why ask? It is to make Mañjuśrī answer in detail with facts, and to highlight the inconceivable power with facts. For this reason, it is necessary to ask. Also, he wants to make Mañjuśrī reveal the distant and entrust the distant, in order to manifest the inconceivable power, so it is necessary to ask. From the second section below, Mañjuśrī answers in detail. Saying 'eastern' is to distinguish the direction. Saying 'passing through thirty-six Ganges river sands (gaṅgā-nadī-vālukā) of lands' highlights its distance. Saying 'there is a world named Sumeru-lakṣaṇa' lists its country name. The Buddha tells Sumeru, highlighting the Buddha's title. The body is eighty-four thousand yojanas (yojana) long, explaining the Buddha's physical appearance. The seat is eighty-four thousand yojanas high, adorned as the best, distinguishing the appearance of the seat. Saying 'eighty-four thousand yojanas high' means that the Buddha's seat is equal in measure to the Buddha. The disciples' seats are much lower than this. It is born from the good roots of transcending the world, so it is adorned as the best. From the third section below, the holy Vimalakīrti manifests supernatural power. The power of fulfilling wishes (ṛddhi-bala-vikurvāṇa-śakti) is not comparable to other supernatural powers. 'The one sent by that Buddha' means that he was sent because of supernatural power. Thirty-two thousand highlights its large number. Saying 'high and wide, etc.' shows its greatness. It is forty-two thousand yojanas in length and width, so it is said to be high and wide. Entering Vimalakīrti's room manifests the inconceivable, making people admire it. The vast seat entering the small room is called showing the inconceivable. Question: Below it says that Gandhasaṃcaya Buddha takes rice and sends transformations away, but now here, taking the seat, why not do that and directly manifest supernatural power? Transformations change with time and cannot be fixed. Also, Gandhasaṃcaya Buddha
積國有人慾來須化引接。此無來者故無化往。自下第四大眾同見。言諸菩薩大弟子等舉能見人。昔所未見彰化異常。其室廣等正明所見。其室廣博悉容三萬二千坐等。明內不小。于毗耶離及閻浮提亦不迫迮悉見如故。彰外不大。人聞室廣苞容多坐。謂改舊室令使寬廣方容多坐。故須宣說于毗耶等亦不迫迮悉見如故。自下第五命眾俱坐。于中有二。一命大菩薩令其俱坐。地上菩薩是其大也。二新發下命小菩薩及聲聞眾。令其悶同坐。地前菩薩是其小也。前中四句。一勸文殊與諸菩薩上人俱坐。二教立身如彼坐像。坐高身卑恐不相稱。是以教之。三其得通下明諸菩薩受其後教變身如坐。四受前勸坐師子坐。后中五句。一新發菩薩及弟子眾皆不能升。二維摩詰告命令坐。以前舍利念坐為心故偏告之。三舍利弗自辭不堪。四維摩詰教禮燈王。五諸菩薩及舍利等受教禮佛方始得坐。以是燈王化現境界故禮承力方堪升坐。自下第二因舍利嘆維摩口說不思議德。恐舍利弗取前為極除此更無。故須廣說。文中有二。一舍利弗嘆前起后。居士未有是總嘆也。如是小室乃容受等是別嘆也。二維摩詰因嘆廣說。說中初言唯舍利弗諸佛菩薩有解脫者。總舉德體。此第十地所得。無量諸解脫中初解脫門。德體無礙名為解脫。又用自在亦名解脫。不
【現代漢語翻譯】 現代漢語譯本 如果其他國土的人想要來這裡，需要有人引導接應。但這裡沒有人想離開，所以也無需前往引導接應。從下方第四類大眾一同見證，說諸位菩薩和大弟子們都展現了能見人的能力，這在過去是從未見過的，彰顯了維摩詰居士神通變化的非同尋常。維摩詰的房間寬廣等同於他所顯現的正明之境，他的房間極其寬廣，能夠容納三萬二千個座位等等，說明房間內部並不狹小。在毗耶離城（Vaishali，古印度城市名）和閻浮提（Jambudvipa，指我們所居住的這個世界）也沒有擁擠逼仄的感覺，一切都和原來一樣，彰顯了房間外部也沒有變大。人們聽說房間寬廣能夠容納很多座位，以為是改造了舊房間，使其變得寬敞才能容納這麼多座位。所以需要說明在毗耶離城等地也沒有擁擠的感覺，一切都和原來一樣。 從下方第五部分開始，維摩詰命令大眾一同就坐。其中分為兩部分。一是命令大菩薩們一同就坐，地上菩薩（指證得菩薩果位，已入地的菩薩）是他們中的大菩薩。二是對於新發心的，命令小菩薩和聲聞眾一同就坐，讓他們也能夠一同就坐。地前菩薩（指還未入地的菩薩）是他們中的小菩薩。前一部分有四句話。一是勸請文殊菩薩（Manjusri，智慧的象徵）與諸位菩薩上人一同就坐。二是教導他們端正身姿，如同佛像一般。因為座位很高，而身體卑微，恐怕不相稱，所以這樣教導他們。三是『其得通下』，說明諸位菩薩接受教誨后，變化身形如同佛像一般就坐。四是接受之前的勸請，坐在獅子座上。后一部分有五句話。一是新發心的菩薩和弟子們都無法升到座位上。二是維摩詰告訴舍利弗（Sariputra，佛陀十大弟子之一），命令他們就坐。因為之前舍利弗以『坐』爲念，所以特別告訴他。三是舍利弗自稱不堪勝任。四是維摩詰教導他們禮拜燈王如來。五是諸位菩薩和舍利弗等接受教誨，禮拜燈王如來后才得以就坐。因為這是燈王如來化現的境界，所以憑藉禮拜的力量才能夠升到座位上。 從下方第二部分開始，因為舍利弗讚歎維摩詰口中所說的不可思議功德，恐怕舍利弗認為之前所見所聞已經到了極致，除此之外再也沒有其他的了，所以需要廣泛地說明。文中分為兩部分。一是舍利弗讚歎之前所見，以此引出後面的內容。『居士未有是』是總體的讚歎。『如是小室乃容受等』是分別的讚歎。二是維摩詰因為舍利弗的讚歎而廣泛地說明。說明中首先說『唯舍利弗諸佛菩薩有解脫者』，這是總體的舉出功德的本體。這是第十地菩薩所證得的，是無量解脫中的最初解脫門。功德本體沒有阻礙，名為解脫。又，運用自在也名為解脫。不...
【English Translation】 English version If people from other lands wish to come here, they need someone to guide and receive them. But since no one here wants to leave, there is no need to go and guide them. From the fourth assembly below, they all witness and say that the Bodhisattvas and great disciples have all demonstrated the ability to see people, which has never been seen before, highlighting the extraordinary transformations of Vimalakirti (維摩詰, a wise and wealthy lay Buddhist in the sutra). Vimalakirti's room is as vast as the realm he manifests, his room is extremely spacious, capable of accommodating thirty-two thousand seats, etc., indicating that the interior of the room is not small. In Vaishali (毗耶離城, an ancient city in India) and Jambudvipa (閻浮提, referring to the world we live in), there is no feeling of crowding, everything is as it was, highlighting that the exterior of the room has not become larger. People hear that the room is spacious and can accommodate many seats, assuming that the old room has been renovated to make it wider to accommodate so many seats. Therefore, it needs to be explained that there is no feeling of crowding in Vaishali and other places, everything is as it was. From the fifth part below, Vimalakirti orders the assembly to sit together. This is divided into two parts. First, he orders the great Bodhisattvas to sit together, the Bodhisattvas on the ground (地上菩薩, referring to Bodhisattvas who have attained the Bodhisattva fruit and have entered the stages) are the great ones among them. Second, for those who have newly aspired, he orders the lesser Bodhisattvas and Sravakas (聲聞眾, disciples who learn by hearing the teachings) to sit together, so that they can also sit together. The Bodhisattvas before the stages (地前菩薩, referring to those who have not yet entered the stages) are the lesser ones among them. The first part has four sentences. First, he urges Manjusri (文殊菩薩, the symbol of wisdom) and the noble Bodhisattvas to sit together. Second, he teaches them to straighten their posture, like a Buddha statue. Because the seat is high and the body is humble, fearing that they are not commensurate, he teaches them in this way. Third, '其得通下' explains that the Bodhisattvas, after receiving the teachings, transform their bodies and sit like Buddha statues. Fourth, they accept the previous invitation and sit on the lion thrones. The latter part has five sentences. First, the newly aspiring Bodhisattvas and disciples are unable to ascend to the seats. Second, Vimalakirti tells Sariputra (舍利弗, one of the ten great disciples of the Buddha), ordering them to sit. Because Sariputra previously focused on 'sitting', he especially tells him. Third, Sariputra declines, saying he is not capable. Fourth, Vimalakirti teaches them to prostrate to Dipankara Buddha (燈王如來). Fifth, the Bodhisattvas and Sariputra, etc., accept the teachings and prostrate to Dipankara Buddha before they are able to sit. Because this is the realm manifested by Dipankara Buddha, they are able to ascend to the seats by relying on the power of prostration. From the second part below, because Sariputra praises the inconceivable merits spoken by Vimalakirti, fearing that Sariputra thinks that what he has seen and heard before has reached the extreme, and that there is nothing else beyond that, it is necessary to explain it extensively. The text is divided into two parts. First, Sariputra praises what he has seen before, thereby leading to the following content. '居士未有是' is a general praise. '如是小室乃容受等' is a separate praise. Second, Vimalakirti explains extensively because of Sariputra's praise. In the explanation, he first says '唯舍利弗諸佛菩薩有解脫者', this is a general statement of the essence of merit. This is what the tenth-stage Bodhisattva has attained, it is the initial gate of liberation among countless liberations. The essence of merit is unobstructed, called liberation. Also, using freedom is also called liberation. Not...
可思者經中亦名不思議也。通釋是一。于中分別非無差異。異相如何。據實望情名不思議。據情望實名不可思。何故如然。據實望情實外無情。為是不思為是不議。是義云何。情相之興原由妄想。以妄想故妄想法生。如因眠睡夢境界生。此是初對。妄想既生心取為有。為之施名。施名心起名心起已名字隨生。此是兩對。名字既生心隨名字。取著諸法。名為覺觀。覺觀起已發動口言名為言說。此是三對。言說起已復隨言說取所說法。是則言說以之為道。心以為行。由心取法。違順等境一切應心。此是四對。由是生死之相熾然增長不絕。契證如實達妄本無。由知無故妄想不生。妄不生故妄相不起。此初對滅。相不生故不復取相。為之施名。名心則盡名心盡故名字不起。此兩對滅。名不起故不復隨名取著諸法。覺觀心息。覺心息故不起言說。言說亦止。此三對滅。言說止故不復隨言取所說法。當知此則言語道斷心行隨滅。心行滅故違順等境一切皆息。名得涅槃。此四對滅。滅此四重妄相之心說為不思。離名去說稱曰不議。不思如是。據情望實情外有實。情外之實心言不及。是故名為不思議。今據後門。是故名為不思議。不思有二。一體。二用。體則淵深情緣不及名不可思。口言不逮名不可議。用則叵測名不可思。用過言限名
【現代漢語翻譯】 現代漢語譯本： 《可思者經》中也稱為『不思議』（不可思議）。總的解釋是一樣的。其中分別並非沒有差異。差異的相狀是怎樣的呢？根據實相來看待情識，稱為『不思議』（超越情識的思量），根據情識來看待實相，稱為『不可思』（情識無法思量）。為什麼會這樣呢？根據實相來看待情識，實相之外沒有情識，因此是無法思量，無法議論的。這個道理是什麼呢？情識的生起原本是由於虛妄的想念。因為有虛妄的想念，所以虛妄的法產生，就像因為睡眠而產生夢境一樣。這是第一對（實相與情識的對立）。虛妄的想念產生后，心就執取它為真實存在，併爲它命名。命名之心生起，名字也隨之產生。這是第二對（想念與命名的對立）。名字產生后，心就隨著名字，執著于各種法，這稱為『覺觀』（分別和執著）。覺觀生起后，就發動口說，稱為『言說』（語言表達）。這是第三對（命名與言說的對立）。言說生起后，又隨著言說執取所說的法。這樣，言說就成為道路，心就成為行為。由於心執取法，違背或順從等境界都應心而生。這是第四對（言說與境界的對立）。 由此，生死之相熾盛增長，永無止息。契合實相，證達虛妄原本不存在。因為知道虛妄不存在，所以虛妄的想念不生起。虛妄的想念不生起，所以虛妄的相狀也不生起。這是第一對的滅除。相狀不生起，就不再執取相狀，為之命名。命名的心就止息，命名的心止息，名字就不生起。這是第二對的滅除。名字不生起，就不再隨著名字執著于各種法，覺觀之心止息。覺觀之心止息，就不再產生言說，言說也停止。這是第三對的滅除。言說停止，就不再隨著言說執取所說的法。應當知道，這就達到了言語道斷，心行隨之滅除的境界。心行滅除，違背或順從等境界都完全止息，這稱為得到涅槃（寂滅）。這是第四對的滅除。滅除這四重虛妄相狀的心，就稱為『不思』（超越思量）。離開名相和言說，就稱為『不議』（無法議論）。『不思』就是這樣。根據情識來看待實相，情識之外有實相。情識之外的實相，心和言語都無法達到。所以稱為『不思議』（不可思議）。現在根據後面的說法，所以稱為『不思議』（不可思議）。『不思』有兩種：一是體，二是用。體是深遠的，情識的攀緣無法達到，稱為『不可思』（無法思量）。口頭的言語無法表達，稱為『不可議』（無法議論）。用是難以測度的，稱為『不可思』（無法思量）。用超越了言語的界限，稱為...
【English Translation】 English version: It is also named 'Inconceivable' (beyond comprehension) in the Kasyapa Sutra. The general explanation is the same. There are differences within these distinctions. What are the aspects of these differences? According to the reality looking at the emotions, it is called 'Inconceivable' (beyond the measurement of emotions); according to the emotions looking at the reality, it is called 'Unthinkable' (emotions cannot measure). Why is it so? According to the reality looking at the emotions, there are no emotions outside of reality, so it cannot be thought or discussed. What is the meaning of this? The arising of emotions originally comes from delusional thoughts. Because of delusional thoughts, delusional dharmas arise, just like dream realms arise from sleep. This is the first pair (the opposition of reality and emotions). After delusional thoughts arise, the mind grasps them as real and gives them names. When the naming mind arises, names also arise. This is the second pair (the opposition of thought and naming). After names arise, the mind follows the names and clings to various dharmas, which is called 'perception and observation' (discrimination and attachment). After perception and observation arise, speech is initiated, which is called 'verbal expression'. This is the third pair (the opposition of naming and verbal expression). After verbal expression arises, one clings to the dharmas spoken about according to the verbal expression. In this way, verbal expression becomes the path, and the mind becomes the action. Because the mind grasps dharmas, all circumstances, whether agreeable or disagreeable, arise in response to the mind. This is the fourth pair (the opposition of verbal expression and circumstances). Therefore, the cycle of birth and death intensifies and grows continuously without end. By aligning with reality, one realizes that delusion is fundamentally non-existent. Because one knows that delusion is non-existent, delusional thoughts do not arise. When delusional thoughts do not arise, delusional appearances also do not arise. This is the cessation of the first pair. When appearances do not arise, one no longer clings to appearances and gives them names. The naming mind ceases, and when the naming mind ceases, names do not arise. This is the cessation of the second pair. When names do not arise, one no longer clings to various dharmas according to the names, and the mind of perception and observation ceases. When the mind of perception and observation ceases, verbal expression no longer arises, and verbal expression also stops. This is the cessation of the third pair. When verbal expression stops, one no longer clings to the dharmas spoken about according to the verbal expression. It should be known that this is the attainment of the cessation of the path of language and the extinction of mental activity. When mental activity ceases, all circumstances, whether agreeable or disagreeable, completely cease, which is called attaining Nirvana (extinction). This is the cessation of the fourth pair. The mind that extinguishes these four layers of delusional appearances is called 'non-thinking' (beyond thought). Separating from names and speech is called 'non-discussion' (beyond discussion). 'Non-thinking' is like this. According to the emotions looking at the reality, there is reality outside of the emotions. The reality outside of the emotions cannot be reached by the mind and language. Therefore, it is called 'Inconceivable' (beyond comprehension). Now, according to the later statement, it is called 'Inconceivable' (beyond comprehension). 'Non-thinking' has two aspects: one is the substance, and the other is the function. The substance is profound, and the clinging of emotions cannot reach it, which is called 'Unthinkable' (cannot be thought). Oral language cannot express it, which is called 'Undiscussable' (cannot be discussed). The function is immeasurable, which is called 'Unthinkable' (cannot be thought). The function exceeds the limits of language, which is called...
不可議。名不思議解脫門矣。此舉德體。下彰其用。良以此法是其緣起作用之性諸佛菩薩證會相應。情相悉滅。但以法力自然普現無盡之用。如如意珠能出衆物。諸佛菩薩所得法門例皆同爾。凡所作用皆是法力。都非心力。故今住此解脫之門能現無量不思議用。文中初別我。今略下總結顯多。別中合有十三複次。前之十二色中自在。后一明其音聲自在。色中初有十一複次。世界自在後一明於己身自在。前世界中十一複次相從為七。一大小自在。須彌入芥。二廣狹自在。海入毛孔。三身力自在。亦得名為運轉自在。斷取三千擲置他方恒沙界外。還置本處。四修促自在。七日為劫劫為七日。五示現自在。一切世界莊嚴之事集在一國示于眾生一國眾生置之右掌飛到十方遍示一切。六容受自在。于自身中廣容諸物。于中有四。一十方眾生供養之具於一毛孔皆令得見。二十方所有日月星等於一毛孔普使見之。三十方世界所有諸風菩薩悉能吸著口中。而身無損。四十方世界劫盡之火入于腹中。而不為害。此四合為容受自在。七輕舉自在。下方過於恒沙世界取一佛土。舉著上方過恒河沙界。如持針鋒舉一棗葉。雖為此事不嬈眾生。上來明其世界自在。下次明於己身自在。住不思議解脫菩薩能以神通現作佛身。乃至或現輪王等身。上來
【現代漢語翻譯】 現代漢語譯本：不可思議。名為不可思議解脫門了。這是舉出此解脫門的德行本體，下面彰顯它的作用。正因為此法是諸佛菩薩證悟相應、情識之相完全泯滅的緣起作用之性，所以僅憑法力就能自然普遍地顯現無盡的作用，就像如意寶珠能變出各種事物一樣。諸佛菩薩所證得的法門也都是如此，所有作用都是法力所致，並非心力。因此，如今安住於此解脫之門，就能顯現無量不可思議的作用。文中開始是分別闡述，現在略作總結以顯示其多重性。在分別闡述中，共有十三個『複次』（再一次）。前面的十二個是關於在色法中的自在，最後一個是闡明其在音聲上的自在。在色法中，最初有十一個『複次』，世界自在之後一個是闡明其自身自在。在前面的世界自在中，有十一個『複次』，相互關聯構成七種自在。一是大小自在，例如須彌山可以放入芥子之中。二是廣狹自在，例如大海可以放入毛孔之中。三是身力自在，也可以稱為運轉自在，例如可以拿起三千大千世界，投擲到其他恒河沙數世界之外，然後再放回原處。四是修促自在，例如可以將七天變為一劫，也可以將一劫變為七天。五是示現自在，例如可以將一切世界的莊嚴景象集中在一個佛國中，向眾生展示；也可以將一個佛國的眾生放在右掌中，飛到十方世界，普遍地向一切眾生展示。六是容受自在，可以在自身中廣泛地容納各種事物。其中有四種情況：一是十方眾生供養的物品，在一個毛孔中都能讓他們看見。二是十方所有的日月星辰，在一個毛孔中都能普遍地讓他們看見。三是十方世界所有的風，菩薩都能吸入口中，而自身沒有損傷。四是十方世界劫盡之火，進入腹中，也不會受到傷害。這四種情況合起來就是容受自在。七是輕舉自在，例如從下方經過恒河沙數世界，取一個佛土，舉到上方，經過恒河沙數世界，就像用針尖舉起一片棗葉一樣。雖然做了這樣的事情，也不會打擾眾生。上面是闡明其世界自在，下面是闡明其自身自在。安住于不可思議解脫的菩薩，能以神通顯現佛身，乃至顯現轉輪王等身。上面...
【English Translation】 English version: Inconceivable. It is called the Inconceivable Liberation Door. This highlights the virtue and essence of this liberation door, and below it demonstrates its function. Precisely because this Dharma is the nature of arising and functioning that Buddhas and Bodhisattvas realize and correspond to, and the appearances of emotions and thoughts are completely extinguished, it is only by the power of Dharma that it can naturally and universally manifest endless functions, just like a Cintamani (wish-fulfilling jewel) that can produce all kinds of things. The Dharma doors attained by Buddhas and Bodhisattvas are all the same; all functions are due to the power of Dharma, and not the power of the mind. Therefore, now abiding in this liberation door, one can manifest immeasurable inconceivable functions. The text initially elaborates separately, and now briefly summarizes to show its multiplicity. In the separate elaborations, there are thirteen 'furthermore'. The first twelve are about freedom in form (rupa), and the last one clarifies its freedom in sound. In form, there are initially eleven 'furthermore', with freedom in the world followed by one clarifying freedom in oneself. In the previous freedom in the world, there are eleven 'furthermore', interrelated to form seven freedoms. First is freedom in size, for example, Mount Sumeru (great mountain) can be placed in a mustard seed. Second is freedom in breadth, for example, the ocean can be placed in a pore. Third is freedom in bodily strength, which can also be called freedom in movement, for example, one can pick up a three-thousand-great-thousand world, throw it beyond countless Ganges-sand worlds, and then put it back in its original place. Fourth is freedom in lengthening and shortening time, for example, one can turn seven days into a kalpa (aeon), or turn a kalpa into seven days. Fifth is freedom in manifestation, for example, one can gather the magnificent scenes of all worlds in one Buddha-land and show them to sentient beings; one can also place the sentient beings of one Buddha-land in the palm of one's right hand, fly to the ten directions, and universally show them to all sentient beings. Sixth is freedom in accommodation, one can widely accommodate all kinds of things in oneself. There are four situations: first, the offerings of sentient beings from the ten directions can all be seen in one pore. Second, all the suns, moons, and stars in the ten directions can be universally seen in one pore. Third, all the winds in the ten directions can be inhaled into the mouth by the Bodhisattva without harming oneself. Fourth, the fire at the end of the kalpa in the ten directions can enter the abdomen without causing harm. These four situations together are freedom in accommodation. Seventh is freedom in light lifting, for example, one can take a Buddha-land from below, passing countless Ganges-sand worlds, and lift it above, passing countless Ganges-sand worlds, just like lifting a jujube leaf with the tip of a needle. Although doing such a thing, one does not disturb sentient beings. The above clarifies freedom in the world, and the following clarifies freedom in oneself. A Bodhisattva abiding in inconceivable liberation can manifest the body of a Buddha through supernatural powers, and even manifest the body of a Chakravartin (wheel-turning king), etc. Above...
明其色中自在。下次明其音聲自在。十方世界所有眾聲皆能變之令作佛聲。演出苦空無常等音。又十方佛所說之法皆于向前所變聲中普皆得聞。上來別說。下結顯多。我今略說解脫之力。若廣說者窮劫不盡。自下第三因大迦葉傷嘆自絕維摩辨出不思議人。于中初先迦葉傷嘆。維摩下出不思議人。迦葉何因而為傷嘆。由前聞說不思議德。知己無分所以傷嘆。傷嘆之意為欲使人厭小求大。文中有三。一大迦葉聞前所說嘆未曾有。二謂舍利下傷己絕分。三因前二諸天發心。初段可知。第二段中別有四句。一明聲聞聞大不解。先喻后合。二智者下明諸菩薩聞說不思解脫之德。無不解了發心愿求。三我等何為永絕根下。就前第一明小絕分。並彰一切聲聞應泣。我等何為永絕其根於此大乘已如敗種。明小絕分。迦葉彰己及餘聲聞證小舍大。無心趣求。故言我等永絕其根於此大乘已如敗種。類以顯之。一切聲聞聞是不思解脫門等。明小應泣。失利處重故應號泣聲振三千大千世界。四一切菩薩應大欣下。就前第二明諸菩薩聞大應悟。並說信益。有大心者終能別證。故應欣慶頂受此法。有信解者受味難捨。諸邪異法法不能傾動。故一切魔無如之何。此四句中第一第三令人厭小。第二第四使人欣大。第二竟。自下第三明由前說故令三萬二千
【現代漢語翻譯】 現代漢語譯本 明白那色中的自在。下次明白那音聲的自在。十方世界所有的聲音都能變化，使之成為佛的聲音，演說苦、空、無常等的音聲。並且十方諸佛所說的法，都能在先前所變化的聲音中普遍聽到。上面是分別解說，下面總結顯示其多。我現在簡略地說解脫的力量，如果廣說，窮盡劫數也說不完。從下面第三部分開始，因為大迦葉傷感嘆息自己無法企及，維摩詰辨明不可思議之人。其中首先是大迦葉傷感嘆息，維摩詰在下面辨明不可思議之人。迦葉因為什麼而傷感嘆息呢？因為之前聽說了不可思議的功德，知道自己沒有份，所以傷感嘆息。傷感嘆息的用意是想讓人厭棄小乘，追求大乘。文中分為三部分：一大迦葉聽了前面所說的，讚歎前所未有；二、說舍利弗等傷感自己沒有份；三、因為前面兩點，諸天發心。第一段可以理解。第二段中，另外有四句：一、說明聲聞聽了大乘不理解，先用比喻，後作總結。二、智者等說明諸菩薩聽說了不可思議解脫的功德，沒有不理解而發心愿求的。三、我等何為永絕根下，就前面第一點說明小乘斷絕了份，並且彰顯一切聲聞應該哭泣。『我等何為永絕其根於此大乘已如敗種』，說明小乘斷絕了份。迦葉表明自己和其餘聲聞證得小乘，捨棄大乘，沒有心思去追求，所以說『我等永絕其根於此大乘已如敗種』。用比喻來顯明。一切聲聞聽了這種不可思議的解脫門等，說明小乘應該哭泣。失去的利益重大，所以應該號哭，聲音震動三千大千世界。四、一切菩薩應大欣下，就前面第二點說明諸菩薩聽了大乘應該領悟，並且說明信受的利益。有大心的人最終能夠親自證得，所以應該欣喜慶賀，頂戴奉受此法。有信心和理解的人，領略到其中的滋味就難以捨棄。各種邪門異法不能動搖他們，所以一切魔都奈何不了他們。這四句中，第一句和第三句讓人厭棄小乘，第二句和第四句使人欣求大乘。第二部分結束。從下面第三部分開始，說明因為前面所說的緣故，使三萬二千人發心。
【English Translation】 English version Understanding the freedom within form (色). Next, understanding the freedom within sound (音聲). All sounds in the ten directions of the world can be transformed into the voice of the Buddha, expounding the sounds of suffering (苦), emptiness (空), impermanence (無常), and so on. Moreover, the Dharma spoken by the Buddhas in the ten directions can be universally heard in the sounds previously transformed. The above is a separate explanation, and the following summarizes and reveals its abundance. I will now briefly speak of the power of liberation (解脫), but if I were to explain it extensively, it would not be exhausted even in endless kalpas (劫). Starting from the third part below, because Mahākāśyapa (大迦葉) grieves and sighs that he cannot attain it, Vimalakirti (維摩詰) distinguishes the inconceivable person. Among them, first is Mahākāśyapa's grief and sigh, and Vimalakirti distinguishes the inconceivable person below. Why does Kāśyapa grieve and sigh? Because he previously heard of the inconceivable merits and virtues and knew that he had no share in them, so he grieves and sighs. The intention of grieving and sighing is to make people厭棄 (yanqi) the small vehicle (小乘) and pursue the great vehicle (大乘). The text is divided into three parts: 1. Mahākāśyapa, after hearing what was said earlier, praised it as unprecedented; 2. Saying that Śāriputra (舍利弗) and others grieve that they have no share; 3. Because of the previous two points, the devas (諸天) generate the aspiration for enlightenment (發心). The first paragraph can be understood. In the second paragraph, there are four more sentences: 1. Explaining that the śrāvakas (聲聞) do not understand the Mahāyāna (大乘) when they hear it, first using a metaphor and then summarizing. 2. 'The wise,' etc., explain that when the Bodhisattvas (諸菩薩) hear of the merits and virtues of inconceivable liberation, there is no one who does not understand and generate the aspiration to seek it. 3. 'What are we doing, forever severing our roots below,' explaining from the first point above that the small vehicle has severed its share, and highlighting that all śrāvakas should weep. 'What are we doing, forever severing our roots, like rotten seeds in this Great Vehicle,' explaining that the small vehicle has severed its share. Kāśyapa states that he and the other śrāvakas have attained the small vehicle, abandoned the great vehicle, and have no intention of pursuing it, so he says, 'We have forever severed our roots, like rotten seeds in this Great Vehicle.' Using a metaphor to illustrate. All śrāvakas, upon hearing of this inconceivable gate of liberation, etc., explain that the small vehicle should weep. The lost benefits are great, so they should wail, and their voices should shake the three thousand great thousand worlds (三千大千世界). 4. 'All Bodhisattvas should greatly rejoice below,' explaining from the second point above that the Bodhisattvas should awaken upon hearing the Great Vehicle, and explaining the benefits of faith and acceptance. Those with great minds will eventually be able to personally attain it, so they should rejoice and celebrate, and respectfully receive this Dharma. Those with faith and understanding, once they have tasted its flavor, find it difficult to abandon. Various heretical and different dharmas cannot shake them, so all demons can do nothing to them. In these four sentences, the first and third sentences make people厭棄 (yanqi) the small vehicle, and the second and fourth sentences make people rejoice in seeking the great vehicle. The second part ends. Starting from the third part below, it explains that because of what was said earlier, 32,000 people generate the aspiration for enlightenment.
天子發菩提心。自下第二維摩因前辨出不思議解脫之人。何故須辨。前言信解不思解脫。一切魔眾無如之何。人喜生疑。向持世為魔惑亂。佛將成道為魔所嬈。如是非一。云何而言信解不思一切魔眾無如之何。為遮此疑成前所說。故今宣說。十方世界作魔王者。及諸乞求惱菩薩者。多是不思解脫菩薩。非實凡夫。實凡不能為此事。故信解不思解脫。菩薩凡夫魔眾無如之何。又復前明順行現示。未明逆行。故此辨之。文中有三。一明十方作魔王者多是菩薩。二明十方強乞求者亦是菩薩。三是名下總以結嘆。初中先明作魔王者多是不思解脫菩薩。以方便下明作所以為化眾生。第二段中先法后喻。法中初先彰聖異凡夫。凡夫下劣不能已下。簡凡異聖。亦得名為舉凡顯聖。前中先明十方菩薩有人從乞頭目耳等。多是不思解脫菩薩。以方便下明作所為為誠其心令其堅固。所以下釋釋彼菩薩獨能所以。先徴后解。以此菩薩有威德力。故能逼迫。示諸眾生如是難行苦行之事。令人力厲堅固所行。亦令世人都之尊敬。簡凡異聖。文顯可知。喻中。譬如龍象蹴逾喻前不思菩薩獨能。非驢所堪。喻后凡夫下劣不能。彼十方界修行菩薩唯有不思菩薩。能逼強抑令施。凡夫不堪。彼一切處所有龍象。唯大龍象能蹴能逾。非驢所堪。下結嘆中是名
【現代漢語翻譯】 現代漢語譯本： 天子發起菩提心。從下文第二品《維摩詰經》中，因為之前辨別出具有不可思議解脫境界的人，所以要說明辨別的原因。前面說過，如果對不可思議解脫具有信心和理解，那麼一切魔眾都奈何不了你。但人們容易產生疑惑，比如持世菩薩被魔所迷惑，佛將要成道時也被魔所擾亂，這樣的例子不止一個。那麼，為什麼說如果對不可思議解脫具有信心和理解，一切魔眾就奈何不了你呢？爲了消除這種疑惑，成就前面所說的，所以現在宣說：十方世界中，那些作為魔王的人，以及那些乞求並惱害菩薩的人，大多是具有不可思議解脫境界的菩薩，而不是真正的凡夫。真正的凡夫不能做這樣的事。所以，如果對不可思議解脫具有信心和理解，菩薩和凡夫以及魔眾都奈何不了你。而且，前面闡明了順行的示現，還沒有闡明逆行。所以這裡辨別說明。這段經文中有三層含義：一是說明十方世界中，作為魔王的人大多是菩薩；二是說明十方世界中，那些強行乞求的人也是菩薩；三是在『是名』之後，總括並讚歎。首先，說明作為魔王的人大多是具有不可思議解脫境界的菩薩，用『以方便』以下的內容說明他們這樣做是爲了教化眾生。第二段中，先說法后比喻。說法中，首先彰顯聖人與凡夫的不同。『凡夫下劣不能』以下的內容，是簡別凡夫與聖人的不同，也可以說是通過舉凡夫來彰顯聖人。前面，首先說明十方世界的菩薩中，有人向他們乞求頭、眼睛、耳朵等，這些人大多是具有不可思議解脫境界的菩薩。用『以方便』以下的內容說明他們這樣做是爲了誠實他們的心，使他們的心更加堅定。『所以』以下的內容，解釋了那些菩薩獨自能夠這樣做的原因。先提出問題，然後解答。因為這些菩薩具有威德之力，所以能夠逼迫，向眾生展示這樣難以實行的苦行之事，使人們努力修行，堅定所行，也使世人都尊敬他們。簡別凡夫與聖人的不同，經文已經很明顯了。比喻中，『譬如龍象蹴逾』是比喻前面所說的不思議菩薩獨自能夠做到，不是驢所能勝任的。『喻后凡夫下劣不能』是比喻後面的凡夫低下弱劣不能做到。那些十方世界修行的菩薩中，只有具有不可思議境界的菩薩，才能逼迫強行使人佈施，凡夫不能做到。在一切地方所有的龍象中，只有大的龍象才能踢和跳躍，不是驢所能勝任的。最後，在總結讚歎中，用『是名』。
【English Translation】 English version: When the Son of Heaven initiates the Bodhi mind, the second chapter of the Vimalakirti Sutra distinguishes those who have attained inconceivable liberation. Why is this distinction necessary? It was previously stated that if one has faith and understanding in inconceivable liberation, all demons can do nothing to you. However, people are prone to doubt. For example, the Bodhisattva Dharanimdhara was deluded by demons, and the Buddha was disturbed by demons when he was about to attain enlightenment. There are many such examples. So, why is it said that if one has faith and understanding in inconceivable liberation, all demons can do nothing to you? To dispel this doubt and to affirm what was previously stated, it is now declared that in the ten directions, those who act as demon kings, as well as those who beg and harass Bodhisattvas, are mostly Bodhisattvas with inconceivable liberation, not ordinary beings. Ordinary beings cannot do such things. Therefore, if one has faith and understanding in inconceivable liberation, neither Bodhisattvas, ordinary beings, nor demons can do anything to you. Furthermore, the previous explanation clarified the manifestation of favorable conduct but did not clarify adverse conduct. Therefore, this distinction is made here. There are three layers of meaning in this passage: first, to explain that in the ten directions, those who act as demon kings are mostly Bodhisattvas; second, to explain that in the ten directions, those who forcefully beg are also Bodhisattvas; and third, to summarize and praise after 'is named'. First, it is explained that those who act as demon kings are mostly Bodhisattvas with inconceivable liberation, using the content from 'by means of skillful' below to explain that they do this to teach sentient beings. In the second paragraph, the Dharma is explained first, followed by a metaphor. In the explanation of the Dharma, the difference between sages and ordinary beings is first highlighted. The content from 'ordinary beings are inferior and incapable' below distinguishes ordinary beings from sages, and it can also be said that it highlights sages by mentioning ordinary beings. Earlier, it was first explained that among the Bodhisattvas in the ten directions, some are asked for their heads, eyes, ears, etc. These people are mostly Bodhisattvas with inconceivable liberation. The content from 'by means of skillful' below explains that they do this to make their hearts sincere and to strengthen their hearts. The content from 'therefore' below explains why those Bodhisattvas alone can do this. First, a question is raised, and then it is answered. Because these Bodhisattvas have the power of majesty and virtue, they can compel and show sentient beings such difficult practices, making people strive to cultivate and strengthen their actions, and also making the world respect them. The distinction between ordinary beings and sages is clearly shown in the text. In the metaphor, 'like a dragon or elephant kicking and leaping' is a metaphor for the inconceivable Bodhisattvas mentioned earlier being able to do it alone, which a donkey cannot do. 'The metaphor of ordinary beings being inferior and incapable' is a metaphor for the ordinary beings mentioned later being lowly and weak and unable to do it. Among the Bodhisattvas practicing in those ten directions, only Bodhisattvas with inconceivable liberation can compel and force people to give alms; ordinary beings cannot do it. Among all the dragons and elephants in all places, only large dragons and elephants can kick and leap; a donkey cannot do it. Finally, in the concluding praise, 'is named' is used.
智慧方便門者。行違攝物故曰方便。
觀眾生者。於此品中明觀眾生虛妄不有而行無量。就斯標品名觀眾生品。向前兩品合為初對。此品即為第二對也。於此品中初明所行。時維摩室有天女下彰其所成。與前何別。前初對中離過之行以為所行。后明所成。今此對中集善之行以為所行。后明所成。約位且分。離過之行是其地前。成善地上。就所行中。初明利他。文殊又問生死有畏當何依下明其自利。前利他中。修四無量以為利他。四無量義廣如別章。然今且約三緣分別。一眾生緣。二者法緣。三者無緣。泛解有三。第一直就化益分別。如涅槃說。諸眾生欲與其利名眾生緣。緣於一切五欲樂具利眾生法。欲與眾生名為法緣。緣如來者名曰無緣。簡前二故。故涅槃云。慈者多緣貧窮眾生。如來大師永離貧苦。受第一樂。若緣眾生則不緣佛。故曰無緣。法亦如是。緣法之時欲與眾生。不欲與佛。以是義故名無緣。若爾何故須緣如來。為將佛樂與眾生。故若緣佛樂故與眾生應名法緣。為欲簡別世間法故不名法緣。又佛是人故不名法。若佛是人何故不名眾生緣乎。為欲簡別所益眾生。是故不得名眾生緣。第二義者。前二化益。后一觀入。以別三緣。如地經說。緣於一切所益眾生名眾生緣。緣於一切化眾生法名曰法緣。此二化
益觀法空寂稱曰無緣。此一觀入。第三義者前一化益。后二觀入。以別三緣。如涅槃經及地持說。緣諸眾生欲與其利名眾生緣。觀諸眾生但是五陰生滅法數無我無人。而行慈等名為法緣。問曰。無人云何慈念。諸眾生妄為我人定所纏縛。為之輪轉。深可哀傷故得行慈。又如下釋。菩薩自念。為諸眾生說如斯法。是真行慈。如是一切。問曰無人為誰說乎。經言無者無定性人。非無和合假名眾生。故得為說觀眾生五陰法數畢竟空寂。而行慈等名曰無緣。問曰。無法雲何行慈。解有兩義。一念眾生妄為有法之所纏縛不能出離。深可哀傷。故得行慈。二念為生說如斯法。即是第一義樂。與人故得名慈。如是一切。問曰。無人法亦不有。為誰宣說。釋言若就菩薩自觀見法平等。實無能慈亦無所慈。佛亦如是。是以經言。平等真法界佛不度眾生。據凡望聖凡外有聖。聞聖宣說空無我義便能捨有證入其中。故得宣說菩薩行慈。佛亦如是。是以經言。眾生強分別說佛度眾生。於此門中更有多義。廣如別章。三緣如是。然今且約第三一門明修無量。理實四行齊有三緣。但今文中。言有隱顯。慈無量中備具三緣。初觀眾生人法皆空。而起慈行。即是法緣。及無緣義。下以六度益眾生等。兼具生緣。悲喜舍中唯眾生緣。余略不論。良以是中慈
【現代漢語翻譯】 現代漢語譯本： 益觀法空寂，稱之為無緣（沒有特定條件或對象的慈悲）。這種觀想的進入，在第三個意義上來說，前一個觀想是爲了利益眾生，后兩個觀想的進入，是爲了區分三種緣。如《涅槃經》和《地持經》所說，緣于各種眾生，想要給予他們利益，這叫做眾生緣（以眾生為對象的慈悲）。觀想各種眾生，只不過是五陰（色、受、想、行、識）的生滅法，沒有我，沒有人，而行慈悲等，這叫做法緣（以法為對象的慈悲）。 問：既然沒有人，又如何生起慈念呢？答：因為眾生虛妄地執著於我、人等概念，被這些概念所束縛，不斷輪迴，非常可憐，所以可以生起慈悲。又如下解釋：菩薩自己想到，為眾生宣說這樣的法，才是真正的行慈。一切都是如此。 問：既然沒有人，又為誰宣說呢？經中說，『無』是指沒有固定不變的自性的人，並非沒有和合而成的假名眾生。所以可以為他們宣說，觀想眾生的五陰法數，畢竟是空寂的，而行慈悲等，這叫做無緣（無條件的慈悲）。 問：既然沒有法，又如何行慈悲呢？解釋有兩種：一是想到眾生虛妄地被有法的概念所束縛，不能解脫，非常可憐，所以可以生起慈悲。二是想到為眾生宣說這樣的法，就是第一義樂（最高的快樂），給予他人，所以可以稱為慈悲。一切都是如此。 問：既然沒有人，法也不存在，又為誰宣說呢？解釋說，如果就菩薩自己觀照，見到法的平等性，實際上沒有能施慈悲的人，也沒有接受慈悲的人，佛也是如此。所以經中說，『平等真法界，佛不度眾生』。從凡夫的角度來看，凡夫之外有聖人，聽到聖人宣說空、無我的道理，就能捨棄有，證入其中。所以可以宣說菩薩行慈悲，佛也是如此。所以經中說，『眾生強行分別，說佛度眾生』。在這個法門中還有很多意義，詳細內容在其他章節中說明。三種緣就是這樣。 然而現在且就第三種無緣的法門，來說明修習無量慈悲。實際上四種無量心（慈、悲、喜、舍）都具備三種緣，但現在文中，有的顯明，有的隱藏。慈無量心中，完備地具備三種緣。最初觀想眾生、人、法皆空，而生起慈悲之心，這就是法緣和無緣的意義。下面以六度（佈施、持戒、忍辱、精進、禪定、智慧）利益眾生等，兼具眾生緣。悲、喜、舍中只有眾生緣，其餘的就略過不談了。因為這裡主要講的是慈。
【English Translation】 English version: To contemplate the emptiness of phenomena is called 'without condition' (Wu Yuan) (compassion without specific conditions or objects). This entry into contemplation, in the third sense, means that the first contemplation is for the benefit of sentient beings, and the latter two contemplations are to distinguish the three conditions. As stated in the Nirvana Sutra and the Bodhisattva-bhumi Sutra, to be connected to various sentient beings, wanting to give them benefits, is called the 'sentient being condition' (Zhong Sheng Yuan) (compassion directed towards sentient beings). To contemplate that various sentient beings are merely the arising and ceasing of the five skandhas (form, feeling, perception, mental formations, consciousness), without a self or a person, and to practice loving-kindness, etc., is called the 'dharma condition' (Fa Yuan) (compassion directed towards the dharma). Question: Since there is no person, how can one generate thoughts of loving-kindness? Answer: Because sentient beings falsely cling to concepts such as 'I' and 'person', are bound by these concepts, and continuously transmigrate, they are very pitiable, so one can generate loving-kindness. Another explanation is as follows: A Bodhisattva thinks to themselves, 'To expound such a dharma for sentient beings is true practice of loving-kindness.' Everything is like this. Question: Since there is no person, who is it expounded to? The sutra says that 'no' refers to a person without a fixed and unchanging nature, not that there are no aggregates of conditionally arisen, nominally designated sentient beings. Therefore, it can be expounded to them, contemplating that the five skandhas of sentient beings are ultimately empty and still, and practicing loving-kindness, etc., is called 'without condition' (Wu Yuan) (unconditional compassion). Question: Since there is no dharma, how can one practice loving-kindness? There are two explanations: First, one thinks that sentient beings are falsely bound by the concept of 'existing dharma', unable to be liberated, and are very pitiable, so one can generate loving-kindness. Second, one thinks that to expound such a dharma for sentient beings is the supreme bliss (first meaning of joy), giving it to others, so it can be called loving-kindness. Everything is like this. Question: Since there is no person and no dharma, who is it expounded to? The explanation is that if one considers the Bodhisattva's own contemplation, seeing the equality of dharma, in reality there is no one who can give loving-kindness, and no one who receives loving-kindness; the Buddha is also like this. Therefore, the sutra says, 'In the equal and true dharma realm, the Buddha does not liberate sentient beings.' From the perspective of ordinary beings, there are sages beyond ordinary beings; hearing the sages expound the principles of emptiness and no-self, they can abandon existence and enter into it. Therefore, it can be expounded that Bodhisattvas practice loving-kindness, and the Buddha is also like this. Therefore, the sutra says, 'Sentient beings forcefully discriminate and say that the Buddha liberates sentient beings.' There are many more meanings in this dharma gate, which are explained in detail in other chapters. The three conditions are like this. However, now let us focus on the third dharma gate of 'without condition' to explain the cultivation of immeasurable loving-kindness. In reality, the four immeasurables (loving-kindness, compassion, joy, equanimity) all possess the three conditions, but in this text, some are explicit and some are hidden. The immeasurable loving-kindness completely possesses the three conditions. Initially, contemplating that sentient beings, people, and dharma are all empty, and generating the mind of loving-kindness, this is the meaning of the dharma condition and without condition. Below, benefiting sentient beings with the six perfections (generosity, morality, patience, diligence, concentration, wisdom), etc., also includes the sentient being condition. Compassion, joy, and equanimity only have the sentient being condition; the rest will be omitted. Because the main focus here is on loving-kindness.
為行體。故備三緣。餘三行用故唯生緣。就前慈中初明修相。行寂滅下明其相成。修在緣觀成在真心。修中初觀人法皆空。即是法緣及無緣觀。文殊言下依觀修慈。前中文殊先問起發。云何菩薩觀于眾生。維摩下答。文別有二。一觀生空即是法緣。二如無色界色已下明觀法空。即是無緣生空觀中有十五句。皆借喻顯。前之一喻別舉別合。后十四喻並舉總合。此有何別。初之十句就相明虛。明五陰相虛無神主。后之五句就情說無。妄情所取畢竟不有。如第五大第六陰等。又前十句觀相虛假破去人性。后之五句觀理空寂。破去人相。前十句中譬如幻師見所幻人。立喻顯法。幻師知幻了了不真。故取為喻。菩薩觀生為若此者。合之顯法。下如智者見水月等。轉喻顯法。智者見於水中月等。知實非有。菩薩生觀實知非有。故取為喻。說何為水。名何以為空中之月。將何以為水中之月。總取水月況生無實。不勞別對。若欲細合泛解有二。一約眾生分齊以論。二約法說。約生論者曲有兩義。一起我見。二起我相。若起我見陰法如水。我見之心如水中月。於此門中本識之心。及本識中無始薰習。我見種子如空中月。由依此本。于彼妄想五陰法中我妄想生。如水中月。故地持云。久遠積習我我所。著於五受陰起我妄想。此復為本。如空
【現代漢語翻譯】 這是關於行體的論述。因此，需要具備三種因緣。其餘三種行（指佈施、持戒、忍辱）因為有作用，所以只需要生緣。在前述的慈心中，首先闡明修習的方法。『行寂滅』以下說明慈悲與寂滅相輔相成。修習在於緣觀，成就則在於真心。修習中，首先觀人法皆空，這就是法緣和無緣觀。文殊菩薩的提問之後，依據觀修習慈悲。前面文中，文殊菩薩先問如何發起慈悲心，『云何菩薩觀于眾生』。維摩詰的回答分為兩部分。一是觀生空，即是法緣；二是『如無色』以下，闡明觀法空，即是無緣。生空觀中有十五句，都是借用比喻來顯明。前面的一個比喻是分別舉例，分別對應；後面的十四個比喻是並列舉例，總體對應。這有什麼區別呢？最初的十句是就現象說明虛幻，說明五陰的現象是虛幻的，沒有神的主宰。後面的五句是就情識說明虛無，虛妄的情感所執取的事物，畢竟是不存在的。例如第五大、第六陰等。另外，前面的十句觀現象虛假，破除人性；後面的五句觀理體空寂，破除人相。前面的十句中，『譬如幻師見所幻人』，用比喻來顯明佛法。幻術師知道幻化之物了了分明，並非真實，所以用這個來做比喻。『菩薩觀生為若此者』，對應起來顯明佛法。下面的『如智者見水月等』，轉換比喻來顯明佛法。智者看到水中的月亮等，知道實際上並不存在。菩薩觀察眾生，真實地知道並不存在，所以用這個來做比喻。什麼是水？什麼叫做空中的月亮？又將什麼比作水中的月亮？總體用水中的月亮來比喻眾生沒有實體，不需要分別對應。如果要仔細對應，可以泛泛地解釋為兩種。一是根據眾生的層次來論述，二是根據法來說明。根據眾生來論述，大致有兩種含義。一是生起我見，二是生起我相。如果生起我見，陰法就像水，我見的心就像水中的月亮。在這個法門中，本識的心，以及本識中無始以來的熏習，我見的種子就像空中的月亮。由於依靠這個根本，在虛妄的五陰法中，我妄想產生，就像水中的月亮。所以《地持經》說，『久遠積習我我所，著於五受陰起我妄想。』這又是根本，就像空中…… 現代漢語譯本：這是關於行體的論述。因此，需要具備三種因緣。其餘三種行（指佈施、持戒、忍辱）因為有作用，所以只需要生緣。在前述的慈心中，首先闡明修習的方法。『行寂滅』以下說明慈悲與寂滅相輔相成。修習在於緣觀，成就則在於真心。修習中，首先觀人法皆空，這就是法緣和無緣觀。文殊菩薩的提問之後，依據觀修習慈悲。前面文中，文殊菩薩先問如何發起慈悲心，『云何菩薩觀于眾生』(菩薩如何看待眾生)。維摩詰的回答分為兩部分。一是觀生空，即是法緣；二是『如無色』以下，闡明觀法空，即是無緣。生空觀中有十五句，都是借用比喻來顯明。前面的一個比喻是分別舉例，分別對應；後面的十四個比喻是並列舉例，總體對應。這有什麼區別呢？最初的十句是就現象說明虛幻，說明五陰的現象是虛幻的，沒有神的主宰。後面的五句是就情識說明虛無，虛妄的情感所執取的事物，畢竟是不存在的。例如第五大、第六陰等。另外，前面的十句觀現象虛假，破除人性；後面的五句觀理體空寂，破除人相。前面的十句中，『譬如幻師見所幻人』(比如魔術師看到他變幻出來的人)，用比喻來顯明佛法。幻術師知道幻化之物了了分明，並非真實，所以用這個來做比喻。『菩薩觀生為若此者』(菩薩看待眾生也應如此)，對應起來顯明佛法。下面的『如智者見水月等』(如同智者看到水中的月亮)，轉換比喻來顯明佛法。智者看到水中的月亮等，知道實際上並不存在。菩薩觀察眾生，真實地知道並不存在，所以用這個來做比喻。什麼是水？什麼叫做空中的月亮？又將什麼比作水中的月亮？總體用水中的月亮來比喻眾生沒有實體，不需要分別對應。如果要仔細對應，可以泛泛地解釋為兩種。一是根據眾生的層次來論述，二是根據法來說明。根據眾生來論述，大致有兩種含義。一是生起我見，二是生起我相。如果生起我見，陰法就像水，我見的心就像水中的月亮。在這個法門中，本識的心，以及本識中無始以來的熏習，我見的種子就像空中的月亮。由於依靠這個根本，在虛妄的五陰法中，我妄想產生，就像水中的月亮。所以《地持經》說，『久遠積習我我所，著於五受陰起我妄想。』(長久以來習慣於執著自我和屬於我的事物，執著於五受陰而生起我妄想)，這又是根本，就像空中……
【English Translation】 This is a discussion about the nature of conduct (行體). Therefore, three conditions (三緣) are required. The remaining three practices (三行), namely giving (佈施), morality (持戒), and patience (忍辱), only require the condition of arising (生緣) because they have a function. In the aforementioned compassion (慈心), the method of cultivation is first explained. 'Practicing quiescence (行寂滅)' below explains how compassion and quiescence complement each other. Cultivation lies in conditioned observation (緣觀), and accomplishment lies in the true mind (真心). In cultivation, one first observes that both persons and phenomena are empty (人法皆空), which is the condition of phenomena (法緣) and unconditioned observation (無緣觀). After Mañjuśrī's (文殊) question, compassion is cultivated based on observation. In the previous text, Mañjuśrī first asked how to arouse the mind of compassion, 'How does a Bodhisattva view sentient beings (云何菩薩觀于眾生)?' Vimalakīrti's (維摩) answer is divided into two parts. The first is observing the emptiness of beings (生空), which is the condition of phenomena; the second is 'Like the absence of form (如無色)' below, which explains observing the emptiness of dharmas (法空), which is unconditioned. There are fifteen sentences in the observation of the emptiness of beings, all using metaphors to illustrate. The first metaphor is a separate example, with separate correspondences; the latter fourteen metaphors are parallel examples, with overall correspondences. What is the difference? The first ten sentences explain illusion in terms of phenomena, explaining that the phenomena of the five aggregates (五陰) are illusory, without a divine master. The latter five sentences explain non-existence in terms of emotions, that the things grasped by false emotions ultimately do not exist. For example, the fifth great element (第五大), the sixth consciousness (第六陰), etc. In addition, the first ten sentences observe the falsity of phenomena, breaking the human nature; the latter five sentences observe the emptiness of principle, breaking the human form. In the first ten sentences, 'For example, a magician sees the person he has conjured (譬如幻師見所幻人),' using a metaphor to illustrate the Dharma. The magician knows that the conjured things are clearly not real, so this is used as a metaphor. 'If a Bodhisattva views beings in this way (菩薩觀生為若此者),' corresponding to illustrate the Dharma. The following 'Like a wise person seeing the moon in the water (如智者見水月等),' transforming the metaphor to illustrate the Dharma. The wise person sees the moon in the water, etc., knowing that it does not actually exist. The Bodhisattva observes beings, truly knowing that they do not exist, so this is used as a metaphor. What is water? What is called the moon in the sky? And what is compared to the moon in the water? Overall, the moon in the water is used to metaphorize that beings have no substance, without needing separate correspondences. If you want to correspond in detail, you can generally explain it in two ways. One is to discuss it according to the levels of sentient beings, and the other is to explain it according to the Dharma. According to sentient beings, there are roughly two meanings. One is to arise the view of self (我見), and the other is to arise the appearance of self (我相). If the view of self arises, the aggregates are like water, and the mind of the view of self is like the moon in the water. In this Dharma gate, the mind of the fundamental consciousness (本識), and the beginningless habitual energies (薰習) in the fundamental consciousness, the seed of the view of self is like the moon in the sky. Because of relying on this root, in the false five aggregates, the false thought of self arises, like the moon in the water. Therefore, the Bodhisattvabhumi Sutra (地持經) says, 'For a long time, one has accumulated the habit of clinging to self and what belongs to self, clinging to the five aggregates of feeling and arising the false thought of self (久遠積習我我所，著於五受陰起我妄想).' This is again the root, like the sky...
中月。于彼事相五陰法中中我人見起。如水中月。故地持云。依我妄想起身見我慢。若起我想妄心如水。五陰集用我人之相如水中月。於此門中佛性緣起集用之我及本識中無始薰習我塵種子如空中月。由依此本。我妄想中妄相五陰集用人現如水中月。此復為本。如空中月。于彼事識我見心中。五陰集用我人相現如水中月。妄心妄境宜相起。故約法論者。亦有二種。一起妄心。二起妄心。本識之心及本識中無始熏習妄想種子如空中月。由依此本。于彼妄相虛偽法中心想見等妄想心生。如水中月。此復為本。如空中月。于彼事相陰界入中事識心生。如水中月。若起妄法妄心為水。妄法如似水中之月。於此門中。佛性緣起陰界入法及本識中無始熏習法塵種子。如空中月。由依此本。妄想心中陰界入等虛偽相現。如水中月。此復為本。如空中月。事識心中陰界入等事相法起。如水中月。泛論如是。今約眾生分齊言耳。水月既然。鏡中像等類亦同爾。后五句中妄情所取我性本無。是故說言如第五大第六陰等。又復假名人相亦無。是以說言如第五大第六陰等。於色法中唯有地水火風四大。更無第五。成身法中唯有五陰。更無第六。如第七情。情猶識也。於事識中唯有六識。更無第七。何故如是。六根之外無第七根。六塵之外無第七
【現代漢語翻譯】 現代漢語譯本 中月（水中之月）。于彼事相五陰法中，中我人見起。如水中月。故《地持》（《菩薩地持經》）云：『依我妄想起身見我慢。』若起我想，妄心如水，五陰集用我人之相如水中月。於此門中，佛性緣起集用之我及本識中無始薰習我塵種子如空中月。由依此本，我妄想中妄相五陰集用人現如水中月。此復為本，如空中月。于彼事識我見心中，五陰集用我人相現如水中月。妄心妄境宜相起。故約法論者，亦有二種：一起妄心，二起妄心。本識之心及本識中無始熏習妄想種子如空中月。由依此本，于彼妄相虛偽法中心想見等妄想心生，如水中月。此復為本，如空中月。于彼事相陰界入中事識心生，如水中月。若起妄法，妄心為水，妄法如似水中之月。於此門中，佛性緣起陰界入法及本識中無始熏習法塵種子，如空中月。由依此本，妄想心中陰界入等虛偽相現，如水中月。此復為本，如空中月。事識心中陰界入等事相法起，如水中月。泛論如是，今約眾生分齊言耳。水月既然，鏡中像等類亦同爾。后五句中妄情所取我性本無，是故說言如第五大第六陰等。又復假名人相亦無，是以說言如第五大第六陰等。於色法中唯有地水火風四大，更無第五。成身法中唯有五陰，更無第六。如第七情，情猶識也。於事識中唯有六識，更無第七。何故如是？六根之外無第七根，六塵之外無第七塵。
【English Translation】 English version The moon in the water. Within the five skandhas (five aggregates) of phenomena, the perception of 'I' and 'person' arises, like the moon in the water. Therefore, the Bodhisattvabhumi Sutra says: 'Relying on the deluded thought of 'I', the view of self and arrogance arise.' If the thought of 'I' arises, the deluded mind is like water, and the appearance of 'I' and 'person' arising from the aggregation of the five skandhas is like the moon in the water. In this context, the 'I' that arises from the conditioned arising of Buddha-nature and the seeds of 'I'-dust, which have been熏習 (xunxi, habitually perfumed) from beginningless time in the alaya-vijnana (store consciousness), are like the moon in the sky. Relying on this basis, the false appearance of the five skandhas aggregating and the appearance of 'person' in my deluded thought are like the moon in the water. This again serves as the basis, like the moon in the sky. In the mind of the objective consciousness and the view of 'I', the appearance of 'I' and 'person' arising from the aggregation of the five skandhas is like the moon in the water. Deluded mind and deluded object arise mutually. Therefore, those who discuss according to the Dharma also have two kinds: one is the arising of deluded mind, and the other is the arising of deluded mind. The mind of the alaya-vijnana and the seeds of deluded thought, which have been habitually perfumed from beginningless time in the alaya-vijnana, are like the moon in the sky. Relying on this basis, in the deluded appearance of false phenomena, deluded thoughts such as mental conception and views arise, like the moon in the water. This again serves as the basis, like the moon in the sky. In the objective phenomena of the ayatana (sense fields), dhatu (elements), and skandha (aggregates), the objective consciousness arises, like the moon in the water. If deluded phenomena arise, the deluded mind is like water, and the deluded phenomena are like the moon in the water. In this context, the ayatana, dhatu, and skandha that arise from the conditioned arising of Buddha-nature and the seeds of Dharma-dust, which have been habitually perfumed from beginningless time in the alaya-vijnana, are like the moon in the sky. Relying on this basis, the false appearances of ayatana, dhatu, and skandha in the deluded mind are like the moon in the water. This again serves as the basis, like the moon in the sky. In the objective consciousness, the objective phenomena of ayatana, dhatu, and skandha arise, like the moon in the water. Generally speaking, it is like this, but now we are speaking in terms of the distinctions of sentient beings. Just as the moon in the water is, so are the images in the mirror and the like. In the last five sentences, the nature of 'I' taken by deluded emotions is fundamentally non-existent, therefore it is said to be like the fifth great element or the sixth skandha. Furthermore, the appearance of a falsely named person is also non-existent, therefore it is said to be like the fifth great element or the sixth skandha. In the realm of form, there are only the four great elements of earth, water, fire, and wind; there is no fifth. In the formation of the body, there are only the five skandhas; there is no sixth. Like the seventh emotion, emotion is still consciousness. In the objective consciousness, there are only the six consciousnesses; there is no seventh. Why is this so? Outside the six sense organs, there is no seventh sense organ; outside the six sense objects, there is no seventh sense object.
識。通妄及真說七說八。理亦無傷。今唯就事故無第七。生識法中唯有六根及與六塵十二入法。無第十三。根塵識等隨別開分。唯十八界無第十九。良以此等畢竟無法似身無我。故取為喻。法空觀中先喻后合。喻別十五言皆可知。上來觀生明其法緣及無緣義。下明修慈。于中文殊先問起發。若作是觀不見人法。云何行慈。維摩下答。菩薩觀無自念。為生說如斯法。是真行慈。是義云何。為生說前空無我法。能令眾生舍有證空。即是第一義樂與人。故得名慈。問曰。無人為誰說乎。此如上解。前明修相。自下第二明其成相。先辨后結。辨中有二。一明慈體性。二行羅漢下明慈行德。明慈體中句別有九。相從為四。初有五句明慈離相。次有兩句明慈體堅。次有一句明慈體凈。下有一句。明慈體廣。此慈佛性真心為體。真心離相常住不壞。清凈廣大慈亦如之。故此文中隨而具辨。前離相中初句是總。后四是別。前就總中行寂滅慈。列其名字。慈體無為。遠離一切煩惱業苦。故云寂滅。無所生故。釋顯其相。證實離妄。故無所生。就后別中行不熱慈離煩惱因。煩惱燒人名之為熱。慈行離之故曰不熱。無煩釋之。行等之慈離煩惱果。無有三世分段果別。故名為等。等三世故。釋顯其相。行無諍慈明離業因。善惡相違名之為諍。慈
【現代漢語翻譯】 現代漢語譯本 識。通達虛妄和真實，說七說八，道理上也沒有妨礙。現在只就事相上來說，沒有第七識。在產生意識的法中，只有六根和六塵這十二入法，沒有第十三種。根、塵、識等隨著不同的類別分開，只有十八界，沒有第十九界。這是因為這些畢竟沒有實在的法，就像身體沒有我一樣，所以取來作為比喻。在法空觀中，先用比喻后結合實際。比喻部分十五個字，都容易理解。上面觀察生起，說明了法緣和無緣的含義。下面說明修習慈心。在這一部分，文殊菩薩先問起發。如果作這樣的觀想，不見人法，如何行慈？維摩詰回答說：『菩薩觀一切法無自性，但為眾生演說這樣的法，才是真正在行慈。』這是什麼意思呢？為眾生宣說前面的空無我之法，能讓眾生捨棄有，證悟空，這就是把第一義的快樂給予他人，所以得名為慈。問：沒有人，為誰說呢？這如同上面的解釋。前面說明修習的相狀，從下面第二部分說明其成就的相狀。先辨別后總結。辨別中有二：一是說明慈的體性，二是『行羅漢』以下說明慈行的功德。說明慈的體性中，句子分別有九句，相連起來分為四部分。最初有五句說明慈遠離相狀，其次有兩句說明慈的體性堅固，其次有一句說明慈的體性清凈，下面有一句說明慈的體性廣大。這慈以佛性真心為體。真心離相，常住不壞，清凈廣大，慈也像這樣。所以這段文字中，隨著而詳細辨別。前面遠離相狀中，第一句是總說，後面四句是別說。前面就總說中，行寂滅慈，列出它的名字。慈的體性是無為的，遠離一切煩惱業苦，所以叫做寂滅。因為無所生。解釋顯明它的相狀。證實離妄，所以無所生。就後面的別說中，行不熱慈，遠離煩惱的因。煩惱燒人，稱之為熱，慈行遠離它，所以叫做不熱。沒有煩惱，解釋它。行平等之慈，遠離煩惱的果。沒有三世分段的果報差別，所以名為平等。平等對待三世，解釋顯明它的相狀。行無諍慈，說明遠離業的因。善惡相互違背，稱之為諍。慈
【English Translation】 English version Consciousness. Understanding delusion and truth, speaking of seven or eight, the principle is not harmed. Now, only in terms of phenomena, there is no seventh consciousness. In the Dharma of generating consciousness, there are only the six roots and six dusts, the twelve entrances, there is no thirteenth. Roots, dusts, and consciousnesses are separately divided according to their categories, there are only the eighteen realms, there is no nineteenth realm. This is because these ultimately have no real Dharma, just like the body has no self, so they are taken as metaphors. In the contemplation of the emptiness of Dharma, the metaphor comes first, then the combination with reality. The fifteen words of the metaphor part are all easy to understand. Above, observing arising, explains the meaning of Dharma conditions and no conditions. Below explains cultivating loving-kindness (Metta). In this part, Manjushri (Wenshu Pusa) first asks about the arising. If one makes such contemplation, not seeing person and Dharma, how to practice loving-kindness? Vimalakirti (Weimojie) answers: 'Bodhisattvas contemplate all Dharmas as without self-nature, but for the sake of sentient beings expound such Dharma, this is truly practicing loving-kindness.' What does this mean? To expound the preceding Dharma of emptiness and no-self to sentient beings, enabling them to abandon existence and realize emptiness, this is giving the joy of the first meaning to others, therefore it is named loving-kindness. Question: If there is no person, to whom is it spoken? This is like the explanation above. The preceding explains the appearance of cultivation, from the second part below explains the appearance of its accomplishment. First distinguish, then conclude. There are two distinctions: one is to explain the nature of loving-kindness, and the second is from 'practicing Arhat (Luohan)' below explains the merits of the practice of loving-kindness. In explaining the nature of loving-kindness, the sentences are separately nine sentences, connected into four parts. Initially, there are five sentences explaining that loving-kindness is away from appearances, secondly there are two sentences explaining that the nature of loving-kindness is firm, thirdly there is one sentence explaining that the nature of loving-kindness is pure, and below there is one sentence explaining that the nature of loving-kindness is vast. This loving-kindness takes the Buddha-nature true mind as its essence. The true mind is away from appearances, constant and indestructible, pure and vast, loving-kindness is also like this. Therefore, in this text, it is distinguished in detail accordingly. In the preceding away from appearances, the first sentence is the general statement, and the latter four sentences are the specific statements. In the preceding general statement, practicing the loving-kindness of quiescence, listing its name. The nature of loving-kindness is unconditioned, away from all afflictions, karma, and suffering, therefore it is called quiescence. Because it is without arising. Explaining and manifesting its appearance. Verifying truth and leaving delusion, therefore it is without arising. In the latter specific statements, practicing the loving-kindness of non-heat, away from the cause of afflictions. Afflictions burn people, called heat, the practice of loving-kindness is away from it, therefore it is called non-heat. Without afflictions, explaining it. Practicing the loving-kindness of equality, away from the result of afflictions. There is no difference in the result of the three periods of time, therefore it is called equality. Treating the three periods of time equally, explaining and manifesting its appearance. Practicing the loving-kindness of non-contention, explaining being away from the cause of karma. Good and evil contradict each other, called contention. Loving-kindness
行離此故曰不諍。無起釋也。行不二慈明離業果。內外不合釋顯其相。十二入中六根名內。六塵名外。內和合能生六識。故名為合。菩薩真慈證實以成。契實真慈性如虛空無內外別。是故名為內外不合。此前五句明慈離相。次有兩句。明慈體堅行不壞慈不為緣俎。慈即佛性體離相。慈亦如之。故緣不壞。畢竟盡故釋不壞義。離相窮極名畢竟盡。行堅固慈自體堅固。心無毀故釋顯堅義。真心為體故不可毀。無毀故堅。次有一句明慈體凈。行清凈慈列其名字。諸法性凈釋顯其相。如來藏中妙凈法界名諸法凈。慈即彼成。故慈凈矣。下有一句。明慈體廣。行無邊慈列其名字。如空釋也。理性平等名為虛空。慈行同彼名如虛空。虛空界廣無有分限。慈行亦爾。故曰無邊。前明慈體。下明慈德德義虛融行無不統。無不統故一備一切。一切成一。一備一切慈通眾行。故涅槃云。我說是慈有無量門。一切成一萬行皆慈。故此文中遍就諸行以彰慈矣。于中初先約人分異。行自然下約行辨異。前約人中從下向上次第論之。行羅漢慈約人列名。破結釋也。羅漢專以斷結為行。故慈行中有破結義。說為羅漢。外國語中三名相逼。一阿羅漢此云無生。亦云無者。二阿盧漢此云殺賊。三阿羅呵此云應供。今破結賊。當阿盧漢。而賢聖中多無此名。
【現代漢語翻譯】 現代漢語譯本 行離此故曰不諍（不爭）。無起釋也。行不二慈明離業果。內外不合釋顯其相。十二入中六根名內，六塵名外。內和合能生六識，故名為合。菩薩真慈證實以成，契實真慈性如虛空無內外別，是故名為內外不合。此前五句明慈離相。次有兩句，明慈體堅行不壞慈不為緣俎（阻）。慈即佛性體離相，慈亦如之，故緣不壞。畢竟盡故釋不壞義，離相窮極名畢竟盡。行堅固慈自體堅固，心無毀故釋顯堅義。真心為體故不可毀，無毀故堅。次有一句明慈體凈。行清凈慈列其名字，諸法性凈釋顯其相。如來藏中妙凈法界名諸法凈，慈即彼成，故慈凈矣。下有一句，明慈體廣。行無邊慈列其名字，如空釋也。理性平等名為虛空，慈行同彼名如虛空。虛空界廣無有分限，慈行亦爾，故曰無邊。前明慈體，下明慈德德義虛融行無不統。無不統故一備一切，一切成一。一備一切慈通眾行，故涅槃云：『我說是慈有無量門。』一切成一萬行皆慈，故此文中遍就諸行以彰慈矣。于中初先約人分異，行自然下約行辨異。前約人中從下向上次第論之。行羅漢慈約人列名，破結釋也。羅漢專以斷結為行，故慈行中有破結義，說為羅漢。外國語中三名相逼：一阿羅漢（Arhat），此云無生，亦云無者；二阿盧漢（Arluhan），此云殺賊；三阿羅呵（Araha），此云應供。今破結賊，當阿盧漢（Arluhan）。而賢聖中多無此名。
【English Translation】 English version 』Not contending』 is because the practice is apart from this. 『No arising』 explains this. The compassion of non-duality clarifies being apart from the karmic consequences. 『Inner and outer not uniting』 explains and reveals its characteristics. Among the twelve entrances, the six senses are called 『inner,』 and the six sense objects are called 『outer.』 The inner uniting can generate the six consciousnesses, therefore it is called 『uniting.』 The Bodhisattva's true compassion is accomplished through verifying reality. Being in accordance with true compassion, its nature is like empty space, without inner or outer distinction; therefore, it is called 『inner and outer not uniting.』 The preceding five sentences clarify compassion being apart from characteristics. The next two sentences clarify the substance of compassion being firm, and the practice of non-destruction, compassion not being obstructed by conditions. Compassion is the Buddha-nature, its substance being apart from characteristics. Compassion is also like this, therefore conditions are not destroyed. 『Ultimately exhausted』 explains the meaning of non-destruction; being apart from characteristics to the extreme is called 『ultimately exhausted.』 The practice of firm compassion, its own substance is firm, the mind is without destruction, thus explaining and revealing the meaning of firmness. The true mind is its substance, therefore it cannot be destroyed; without destruction, therefore it is firm. The next sentence clarifies the substance of compassion being pure. The practice of pure compassion lists its names; the nature of all dharmas being pure explains and reveals its characteristics. The wonderful pure dharma realm within the Tathagatagarbha (Tathagata's Womb) is called the purity of all dharmas; compassion is accomplished through that, therefore compassion is pure. The sentence below clarifies the substance of compassion being vast. The practice of boundless compassion lists its names; like space explains this. The equality of rational nature is called empty space; the practice of compassion is the same as that, therefore it is called like empty space. The realm of empty space is vast without limits; the practice of compassion is also like this, therefore it is called boundless. The preceding clarifies the substance of compassion; the following clarifies the virtues of compassion, the meaning of virtue being empty and harmonious, the practice encompassing everything. Because it encompasses everything, one contains all, and all becomes one. One contains all, compassion pervades all practices, therefore the Nirvana Sutra says: 『I say that this compassion has limitless gates.』 All becomes one, ten thousand practices are all compassion, therefore in this text, compassion is manifested throughout all practices. Among these, initially, distinctions are made based on people; 『the practice of naturalness』 below distinguishes based on practices. In the preceding distinctions based on people, they are discussed in order from bottom to top. The practice of Arhat (one who is worthy) compassion lists names based on people, breaking fetters explains this. Arhats (one who is worthy) focus on severing fetters as their practice, therefore the practice of compassion contains the meaning of breaking fetters, and is spoken of as Arhats (one who is worthy). In foreign languages, three names are similar: first, Arhat (one who is worthy), which here means 『no birth,』 or 『no one』; second, Arluhan (one who kills thieves), which here means 『killing thieves』; third, Araha (one who is deserving of offerings), which here means 『worthy of offerings.』 Now, breaking the fetters of thieves corresponds to Arluhan (one who kills thieves). However, among the virtuous and holy, this name is often absent.
故就羅漢明破結賊。行菩薩慈約人列名。安生釋也。菩薩專以安生為行。故於慈中有安生義。說為菩薩。行如來慈約人列名。得如釋也。乘如實道來成正覺。是如來義。故慈行中有證如義說為如來。行佛之慈約人列名。覺生釋也。自覺覺他是其佛義。故慈行中有覺生義說為佛慈。問曰。今此明菩薩行。菩薩正應行菩薩慈。云何宣說行羅漢慈乃至佛慈。菩薩遍學一切法。故上來約人。自下第二約行辨異。于中合有十六。句別通論。慈行俱是利他。隨相且分。初之三句自行利人。次有一句化行益物。次有七句自行利人。下有五句化行益物。就初三中。行自然慈列其名字。無因釋也。如涅槃說。因世諦慈得第一義慈。第一義慈不從因緣。此亦如之。修時假緣得實反望。從來無因。無因可從。故曰自然。行菩提慈列其名字。菩提胡語。此翻名道。圓通之道說為菩提。慈行圓通。故名菩提。等一味故釋顯其相。證菩提時體外無緣。故等一味。義如上辨。行無等慈列其名字。下不能齊故曰無等。斷諸愛故釋顯其相。體真窮極上無所欣。名斷諸愛。次下一句化行益物。行大悲慈列其名字。分相論之慈悲各異。今據攝相悲亦成慈。導以大乘釋顯其相。次七復明自行利人。于中初句是其證行。后六教行。前證行中行無厭慈列其名字。行常
【現代漢語翻譯】 現代漢語譯本 因此，就阿羅漢的慈心來說，是爲了闡明破除煩惱賊寇的道理。行菩薩的慈心，是按照不同的人來列出名目，安立眾生的意義。菩薩專門以安立眾生作為修行，所以在慈心中包含著安立眾生的意義，因此稱之為菩薩。行如來的慈心，是按照不同的人來列出名目，獲得如實的解脫的意義。憑藉如實的道路來成就正覺，這是如來的意義，所以慈行中包含著證得如實的意義，因此稱之為如來。行佛的慈心，是按照不同的人來列出名目，覺悟眾生的意義。自己覺悟，並且使他人覺悟，這是佛的意義，所以慈行中包含著覺悟眾生的意義，因此稱之為佛慈。 有人問：『現在這裡闡明菩薩的修行，菩薩本來應當行菩薩的慈心，為什麼宣說修行阿羅漢的慈心，乃至佛的慈心呢？』菩薩普遍學習一切法，所以上面是按照不同的人來分類。下面第二部分是按照修行來辨別差異，其中總共有十六句，分別從普遍和特殊的角度來論述。慈行都是爲了利益他人，只是根據不同的方面來區分。最初的三句是自己修行利益他人，接下來一句是教化眾生利益萬物，再接下來的七句是自己修行利益他人，最後五句是教化眾生利益萬物。就最初的三句中，行自然慈，列出它的名字，是無因的解釋。如《涅槃經》所說，因為世俗諦的慈心，才能得到第一義諦的慈心，第一義諦的慈心不是從因緣而來的，這裡也是如此。修習時，憑藉因緣而得到真實的果報，反過來觀察，本來就沒有原因，沒有原因可以追溯，所以說是自然。行菩提慈，列出它的名字，菩提是胡語（梵語），這裡翻譯為道，圓融通達的道稱為菩提。慈行圓融通達，所以稱為菩提。平等一味，這是解釋和彰顯它的相狀。證得菩提時，本體之外沒有緣分，所以是平等一味，意義如上面所辨析的。行無等慈，列出它的名字，下面不能相比，所以說是無等。斷除各種愛慾，這是解釋和彰顯它的相狀。體悟真如，窮盡其極，上面沒有什麼可以貪戀的，這叫做斷除各種愛慾。 接下來一句是教化眾生利益萬物。行大悲慈，列出它的名字，如果從不同的方面來論述，慈和悲各有不同，現在根據總攝的方面來說，悲也成為慈。用大乘佛法來引導，這是解釋和彰顯它的相狀。接下來的七句再次闡明自己修行利益他人，其中第一句是證悟的修行，後面六句是教化的修行。前面的證悟修行中，行無厭慈，列出它的名字，修行常
【English Translation】 English version Therefore, in terms of the compassion of an Arhat (one who has attained enlightenment), it is to clarify the principle of breaking through the bandit of afflictions. Practicing the compassion of a Bodhisattva (one who seeks enlightenment for all beings) is to list the names according to different people, establishing the meaning of bringing peace to sentient beings. Bodhisattvas are dedicated to bringing peace to sentient beings as their practice, so compassion includes the meaning of bringing peace to sentient beings, hence they are called Bodhisattvas. Practicing the compassion of a Tathagata (one who has thus come) is to list the names according to different people, obtaining the meaning of true liberation. Relying on the path of truth to achieve perfect enlightenment is the meaning of Tathagata, so compassionate practice includes the meaning of attaining truth, hence it is called Tathagata. Practicing the compassion of a Buddha (an awakened one) is to list the names according to different people, the meaning of awakening sentient beings. Awakening oneself and awakening others is the meaning of Buddha, so compassionate practice includes the meaning of awakening sentient beings, hence it is called Buddha's compassion. Someone asks: 'Now here it clarifies the practice of a Bodhisattva, a Bodhisattva should originally practice the compassion of a Bodhisattva, why is it proclaimed to practice the compassion of an Arhat, and even the compassion of a Buddha?' Bodhisattvas universally learn all Dharmas (teachings), so the above is classified according to different people. The second part below is to distinguish the differences according to practice, among which there are sixteen sentences in total, discussing from both general and specific perspectives. Compassionate practice is all for the benefit of others, but it is distinguished according to different aspects. The first three sentences are self-cultivation benefiting others, the next sentence is teaching and transforming sentient beings benefiting all things, the next seven sentences are self-cultivation benefiting others, and the last five sentences are teaching and transforming sentient beings benefiting all things. Among the first three sentences, practicing natural compassion, listing its name, is the explanation of causelessness. As the Nirvana Sutra says, because of the compassion of mundane truth, one can obtain the compassion of the ultimate truth, the compassion of the ultimate truth does not come from causes and conditions, it is the same here. When practicing, relying on causes and conditions to obtain the true result, looking back, there is originally no cause, no cause to trace back to, so it is called natural. Practicing Bodhi (enlightenment) compassion, listing its name, Bodhi is a foreign word (Sanskrit), here translated as the path, the path of perfect understanding is called Bodhi. Compassionate practice is perfectly understanding, so it is called Bodhi. Equality and oneness, this is explaining and manifesting its appearance. When attaining Bodhi, there is no connection outside the essence, so it is equality and oneness, the meaning is as analyzed above. Practicing unequal compassion, listing its name, the below cannot be compared, so it is called unequal. Cutting off all desires, this is explaining and manifesting its appearance. Realizing true reality, exhausting its limit, there is nothing above to be greedy for, this is called cutting off all desires. The next sentence is teaching and transforming sentient beings benefiting all things. Practicing great compassion, listing its name, if discussing from different aspects, compassion and pity are different, now according to the aspect of encompassing, pity also becomes compassion. Guiding with Mahayana (the Great Vehicle) Buddhism, this is explaining and manifesting its appearance. The next seven sentences again clarify self-cultivation benefiting others, among which the first sentence is the practice of realization, the last six sentences are the practice of teaching. In the preceding practice of realization, practicing tireless compassion, listing its name, practicing constant
在空故曰無厭。亦可依空常化不惓。故曰無厭。觀空無我釋顯其相。下教行中六度差別。行法施慈就檀明慈。檀有財法無畏之別。今論法施。余略不辨。無遺惜故釋顯其相。有法盡施故無遺。惜。行持戒慈就戒明慈。戒行教人名持戒慈。化毀釋也。行忍辱慈就忍明慈。忍行安他名忍辱慈。護彼我故釋顯其相。護是舍義。舍于彼我故不親己疏礙於彼而行惱害。行精進慈就進明慈。勤化眾生名精進慈。荷負眾生釋顯其相。行禪定慈就禪明慈。禪行益人故名為慈。不受味故釋顯其相。得禪愛著名為受味。味則舍他。菩薩不味故能化益。行智慧慈就慧明慈。慧行益人名智慧慈。無不知時釋顯其相。善知眾生應受化時。隨而攝取名無不知。此前七句約就自行以論慈益。下五復明化行益物。于中初句化他身巧。中間三句化他心凈。末後一句化他行益。化他巧中行方便慈列其名字。化行善巧故曰方便。一切示現釋顯其相。巧現異化故曰方便。如觀世音種種異現名為方便。化他心中。行無隱慈化他心直。心無諂偽故無隱覆。直心清凈釋顯其相。行深心慈化他心殷。化心殷厚故名為深。不雜釋之。以心深故不雜懈怠。又以深故不雜異求。行無誰慈化他心實。實心饒益故無虛誑。不虛釋也。化他益中。行安樂慈列其名字。令得佛樂釋其相。
【現代漢語翻譯】 在空性（śūnyatā）的緣故，所以說沒有厭倦。也可以依靠空性，恒常變化而不疲倦，所以說沒有厭倦。觀察空性，無我（anātman）顯現其相。下面講述在修行中的六度（ṣaṭpāramitā）的差別。修行佈施慈（dāna-maitrī），就佈施而言，闡明慈悲。佈施有財施、法施、無畏施的區別，現在討論法施，其餘的略不辨析。因為沒有遺留吝惜，所以闡明其相。因為將所有佛法都佈施出去，所以沒有遺留和吝惜。修行持戒慈（śīla-maitrī），就持戒而言，闡明慈悲。以戒行教化他人，名為持戒慈。化解毀犯。修行忍辱慈（kṣānti-maitrī），就忍辱而言，闡明慈悲。以忍辱行安樂他人，名為忍辱慈。因為守護彼此，所以闡明其相。守護是捨棄的意思。捨棄彼此的分別，所以不親近自己而疏遠他人，妨礙他人而行惱害。修行精進慈（vīrya-maitrī），就精進而言，闡明慈悲。勤奮教化眾生，名為精進慈。荷擔負起眾生，闡明其相。修行禪定慈（dhyāna-maitrī），就禪定而言，闡明慈悲。以禪定行利益他人，所以名為慈悲。因為不貪著禪味，所以闡明其相。得到禪定而愛著，就稱為受味。貪著禪味就會捨棄他人。菩薩不貪著禪味，所以能夠教化利益他人。修行智慧慈（prajñā-maitrī），就智慧而言，闡明慈悲。以智慧行利益他人，名為智慧慈。沒有不知道時機，闡明其相。善於知道眾生應該接受教化的時候，隨順而攝取，名為沒有不知道時機。以上七句是就自身修行來論述慈悲的利益。下面五句再次闡明教化行為利益眾生。其中第一句是教化他人的身行善巧，中間三句是教化他人的心行清凈，最後一句是教化他人的行為利益。在教化他人的身行善巧中，修行方便慈（upāya-maitrī），列出其名字。因為教化行為善巧，所以說方便。一切示現，闡明其相。巧妙地示現各種變化，所以說方便。例如觀世音菩薩（Avalokiteśvara）的種種不同示現，名為方便。在教化他人的心中，修行無隱慈，教化他人心行正直。心中沒有諂媚虛偽，所以沒有隱瞞覆蓋。正直的心清凈，闡明其相。修行深心慈，教化他人心行殷切。教化之心殷切深厚，所以名為深。不雜亂地解釋它。因為心深，所以不雜亂懈怠。又因為深，所以不雜亂其他追求。修行無誰慈，教化他人心行真實。真實的心饒益他人，所以沒有虛妄欺騙。不虛假地解釋它。在教化他人利益中，修行安樂慈，列出其名字。令眾生得到佛的安樂，闡明其相。
【English Translation】 In emptiness (śūnyatā), it is said to be without weariness. One can also rely on emptiness, constantly changing without fatigue, hence it is said to be without weariness. Observing emptiness, non-self (anātman) reveals its characteristics. Below, the differences in the six perfections (ṣaṭpāramitā) in practice are discussed. Practicing generosity-loving-kindness (dāna-maitrī), in terms of generosity, it clarifies loving-kindness. Generosity has the distinctions of material giving, Dharma giving, and fearlessness giving. Now, Dharma giving is discussed, and the others are briefly not distinguished. Because there is no remaining stinginess, its characteristics are clarified. Because all the Dharma is given away, there is no remaining or stinginess. Practicing morality-loving-kindness (śīla-maitrī), in terms of morality, it clarifies loving-kindness. Teaching others with moral conduct is called morality-loving-kindness. Transforming destruction. Practicing patience-loving-kindness (kṣānti-maitrī), in terms of patience, it clarifies loving-kindness. Bringing peace to others through patience is called patience-loving-kindness. Because it protects both self and others, its characteristics are clarified. Protection means abandonment. Abandoning the distinction between self and others, one does not become close to oneself and distant from others, hindering others and causing harm. Practicing vigor-loving-kindness (vīrya-maitrī), in terms of vigor, it clarifies loving-kindness. Diligently transforming sentient beings is called vigor-loving-kindness. Bearing the burden of sentient beings clarifies its characteristics. Practicing meditation-loving-kindness (dhyāna-maitrī), in terms of meditation, it clarifies loving-kindness. Benefiting others through meditation is called loving-kindness. Because one does not savor the taste of meditation, its characteristics are clarified. Obtaining meditation and becoming attached to it is called savoring the taste. Savoring the taste abandons others. Bodhisattvas do not savor the taste, so they can transform and benefit others. Practicing wisdom-loving-kindness (prajñā-maitrī), in terms of wisdom, it clarifies loving-kindness. Benefiting others through wisdom is called wisdom-loving-kindness. There is no not knowing the time, clarifying its characteristics. Being skilled in knowing when sentient beings should receive transformation, following and embracing them is called not not knowing. The above seven sentences discuss the benefits of loving-kindness in terms of self-cultivation. The following five sentences further clarify the actions of transforming and benefiting beings. Among them, the first sentence is skillful in transforming others' physical actions, the middle three sentences are purifying others' mental actions, and the last sentence is benefiting others' actions. In the skillful transformation of others' physical actions, practicing skillful means-loving-kindness (upāya-maitrī), its name is listed. Because the actions of transformation are skillful, it is called skillful means. All manifestations clarify its characteristics. Skillfully manifesting various transformations is called skillful means. For example, the various different manifestations of Avalokiteśvara are called skillful means. In transforming others' minds, practicing non-concealment-loving-kindness, transforming others' minds to be upright. There is no flattery or falsehood in the mind, so there is no concealment or covering. An upright mind is pure, clarifying its characteristics. Practicing profound mind-loving-kindness, transforming others' minds to be earnest. The mind of transformation is earnest and profound, so it is called profound. Explaining it without mixing. Because the mind is profound, it is not mixed with laziness. Also, because it is profound, it is not mixed with other pursuits. Practicing non-who-loving-kindness, transforming others' minds to be truthful. A truthful mind benefits others, so there is no falsehood or deception. Explaining it without falsehood. In benefiting others, practicing happiness-loving-kindness, its name is listed. Causing sentient beings to obtain the happiness of the Buddha clarifies its characteristics.
上來別論。菩薩之慈為若此也。總以結之。上來慈竟。下次明其悲喜舍行。皆初文殊問以起發。維摩后答。何謂為悲問悲無量。所作功德皆與一切眾生共之。對問辨釋。余處多說。與樂名慈拔苦稱悲。依如涅槃。除無利益拔苦名慈。與其利樂說以為悲。今此所論悉不同彼。利他行體說以為慈。所得共他。目之為悲。隨己所得盡欲與他名共一切。何謂為喜問喜無量。所有饒益歡喜無悔。對問辨釋。余處多說。見他得利慶悅名喜。今此益他不悔名喜。義之左右。何謂為舍問舍無量。所作福祐無所悕望對問辨釋。福利眾生蔭祐一切。不悕名利不望及報。舍此貪求故名為舍。經中說舍泛有七種。一心性平等。亡懷稱舍。情無存著。故曰亡懷。二于眾生舍離一切怨親等礙。目之為舍。三舍一切貪瞋等過。名之為舍。四見生得脫不復憂念。放舍名舍。五證空平等離相名舍。六自捨己樂施與他人。說之為舍。如涅槃說。七益眾生無所希望。名之為舍。今此所論義當後門。上來利他。下明自行。于中合有十二問答。相從為三。初一明求一切智心。次一明其念眾生心。后十明其離有為心。此三巧觀互以相成。就初番中文殊先問。生死有畏當何所依。問以起發。維摩下答。當依如來功德力者。依求佛智度生死也。依義不同。泛釋有三。一異
【現代漢語翻譯】 現代漢語譯本 上來不再贅述。菩薩的慈心就是這樣。總括以上內容，慈心已經闡述完畢。接下來闡述悲、喜、舍四種行為。都是由文殊菩薩提問引發，維摩詰居士回答。什麼是悲無量？文殊菩薩問什麼是悲無量。所做的功德都與一切眾生共同享有。這是對問辨析。其他地方對此多有論述。給予快樂稱為慈，解除痛苦稱為悲。例如《涅槃經》中說，去除無益之事，解除痛苦稱為慈；給予利益和快樂，稱為悲。但現在這裡所說的與那些都不同。利他的行為本身就稱為慈，所得的利益與他人分享，就稱為悲。把自己所得的一切都想給予他人，就叫做與一切眾生共有。 什麼是喜無量？文殊菩薩問什麼是喜無量。所有給予他人的饒益，都感到歡喜而沒有後悔。這是對問辨析。其他地方對此多有論述。見到他人得到利益而感到慶幸喜悅，稱為喜。現在這裡所說的，是利益他人而不後悔，稱為喜。意義有所不同。 什麼是舍無量？文殊菩薩問什麼是舍無量。所做的福祐之事，不希望得到任何回報。這是對問辨析。福利眾生，蔭庇護佑一切，不希望得到名利，不期望得到回報。捨棄這種貪求，所以稱為舍。《經》中說舍泛指有七種：一是心性平等，忘卻一切分別，稱為舍。心中沒有執著，所以說忘卻一切分別。二是對於眾生，捨棄一切怨親等對立的障礙，稱之為舍。三是捨棄一切貪婪、嗔恨等過失，稱之為舍。四是見到眾生得到解脫，不再憂慮掛念，放下捨棄，稱為舍。五是證悟空性平等，遠離一切相，稱為舍。六是自己捨棄快樂，施與他人，稱之為舍，如《涅槃經》所說。七是利益眾生而不希望得到回報，稱之為舍。現在這裡所說的，意義與最後一種相近。 以上是利他行為，下面闡述自身修行。其中共有十二個問答，可以分為三部分。第一部分闡述求一切智心（sarvajñā citta）。第二部分闡述念眾生心。最後十部分闡述遠離有為法的心。這三種巧妙的觀察互相成就。就第一部分而言，文殊菩薩先問：如果畏懼生死輪迴，應當依靠什麼？這是提問引發。維摩詰居士回答：應當依靠如來（Tathāgata）的功德力。這是依靠求佛的智慧來度脫生死。依靠的意義有所不同，大致可以分為三種：一是不同。
【English Translation】 English version Let's not discuss what came before. The Bodhisattva's compassion is like this. To summarize the above, compassion has been explained. Next, the practices of sorrow, joy, and equanimity will be explained. All of these are initiated by Mañjuśrī's questions and answered by Vimalakīrti. What is immeasurable sorrow? Mañjuśrī asks what immeasurable sorrow is. All the merits created are shared with all sentient beings. This is a question and answer analysis. Other places discuss this more. Giving joy is called compassion, removing suffering is called sorrow. For example, the Nirvana Sutra says that removing unprofitable things and removing suffering is called compassion; giving benefit and joy is called sorrow. But what is being discussed here is different from those. The act of benefiting others itself is called compassion, and sharing the benefits obtained with others is called sorrow. The desire to give everything one has to others is called sharing with all sentient beings. What is immeasurable joy? Mañjuśrī asks what immeasurable joy is. All the benefits given to others are felt with joy and without regret. This is a question and answer analysis. Other places discuss this more. Seeing others gain benefits and feeling happy and joyful is called joy. What is being discussed here is benefiting others without regret, which is called joy. The meaning is somewhat different. What is immeasurable equanimity? Mañjuśrī asks what immeasurable equanimity is. The blessings and protection given do not hope for any reward. This is a question and answer analysis. Benefiting sentient beings, sheltering and protecting all, not hoping for fame and fortune, not expecting any reward. Abandoning this greed is called equanimity. The Sutra says that equanimity generally has seven types: First, the equality of mind, forgetting all distinctions, is called equanimity. There is no attachment in the heart, so it is said to forget all distinctions. Second, for sentient beings, abandoning all obstacles of enmity and kinship, etc., is called equanimity. Third, abandoning all faults such as greed and hatred is called equanimity. Fourth, seeing sentient beings attain liberation and no longer worrying or caring, letting go and abandoning is called equanimity. Fifth, realizing emptiness and equality, being apart from all forms, is called equanimity. Sixth, abandoning one's own happiness and giving it to others is called equanimity, as the Nirvana Sutra says. Seventh, benefiting sentient beings without hoping for any reward is called equanimity. What is being discussed here is close in meaning to the last one. The above is the act of benefiting others, and below is the explanation of one's own practice. Among them, there are a total of twelve questions and answers, which can be divided into three parts. The first part explains the mind seeking all-wisdom (sarvajñā citta). The second part explains the mind mindful of sentient beings. The last ten parts explain the mind that is apart from conditioned dharmas. These three skillful observations accomplish each other. As for the first part, Mañjuśrī first asks: If one fears the cycle of birth and death, what should one rely on? This is the question that initiates. Vimalakīrti replies: One should rely on the power of the Tathāgata's merits. This is relying on seeking the wisdom of the Buddha to cross over birth and death. The meaning of reliance is different, and can be roughly divided into three types: First, different.
相歸依。依憑他佛而度生死。二自德歸依。自求當來菩提功德。三自實歸依。三歸真性是己自體。息妄趣求名曰歸依。如涅槃說。今此所說義當第二。自依當來所成佛歸而治生死。第二深念眾生心中。文殊先問。欲依如來當於何住。維摩下答當住度脫一切眾生。無上菩提獨善不階。故求佛德須度眾生。此舉化他自成佛法。第三厭離有為心中。有十問答。初四問答尋其行原。后六問答推其患本。就前四中。初二問答明離煩惱。后二離業。離煩惱中。欲度眾生當何所除。問先起后。除其煩惱對問辨釋。自有煩惱不能解人。故欲度生須斷煩惱。欲除煩惱當何所行。問前起后。當行正念對問辨釋。一切煩惱由邪念生。故斷煩惱須行正念。就離業中。云何行正問前起后。答曰當行不生不滅。略明離業。何法不生何法不滅。問前起后。不善不生善法不滅。廣明離業。不善不生教其離障。善法不滅教其修治。上來四番尋其行原。下六問答推其患本。初善不善孰為本者。問前起后。孰謂誰也。前善不善用誰為本。身為本言對問辨釋。五陰報身而為本也。身孰為本轉問身本。欲貪本者。明其陰身四住煩惱而為本也。四住惑中貪慾增強。受身所依。故偏舉之。又問欲貪孰為本者。轉問貪本。答曰虛妄分別本者。明前四住用七識中虛妄分別而
【現代漢語翻譯】 現代漢語譯本 相歸依：指歸依他佛（其他佛，Other Buddha）以求脫離生死輪迴。 自德歸依：指自己尋求未來成就菩提（智慧，Wisdom）的功德。 自實歸依：指三歸（三皈依，Three Refuges）的真性就是自己的本體。停止虛妄的追求才叫做歸依。如《涅槃經》（Nirvana Sutra）所說。現在這裡所說的意義相當於第二種，自己依靠未來所成就的佛（Buddha）來脫離生死。 第二是深深地考慮到眾生（sentient beings）的心中。文殊（Manjusri）先問：『想要依靠如來（Tathagata），應當住在哪裡？』維摩（Vimalakirti）回答說：『應當住在度脫一切眾生。』無上菩提（Anuttara-Samyak-Sambodhi）是不能獨自成就的，所以求佛（Buddha）的功德必須度化眾生。這裡舉例說明了度化他人才能成就佛法（Buddha Dharma）。 第三是厭離有為（conditioned phenomena）的心中。有十個問答。前四個問答是尋找其行為的根源，后六個問答是推究其禍患的根本。在前四個問答中，前兩個問答是說明遠離煩惱（Kleshas），后兩個是遠離業（Karma）。在遠離煩惱中：『想要度化眾生，應當去除什麼？』這是先提出結果再問原因。『去除他們的煩惱』，這是針對問題進行辨析解釋。自己有煩惱就不能解救他人，所以想要度化眾生必須斷除煩惱。『想要去除煩惱，應當實行什麼？』這是先提出結果再問原因。『應當實行正念（Right Mindfulness）』，這是針對問題進行辨析解釋。一切煩惱都是由邪念（Wrong Mindfulness）產生的，所以斷除煩惱必須實行正念。 在遠離業中：『如何實行正念？』這是先提出結果再問原因。回答說：『應當實行不生不滅（Non-arising and Non-ceasing）。』這是簡略地說明遠離業。『什麼法不生？什麼法不滅？』這是先提出結果再問原因。『不善（Unwholesome）不生，善法（Wholesome Dharma）不滅。』這是廣泛地說明遠離業。不善不生，是教導人們遠離障礙；善法不滅，是教導人們修行治理。上面四個問題是尋找其行為的根源。 下面六個問答是推究其禍患的根本。首先，『善和不善，哪個是根本？』這是先提出結果再問原因。『哪個是根本？』這是指誰。『善和不善，用誰作為根本？』『身（Body）為根本』，這是針對問題進行辨析解釋。五陰（Five Skandhas）的報身（Retribution Body）就是根本。『身哪個是根本？』這是轉而問身的根本。『欲貪（Desire and Greed）是根本』，這是說明陰身（Skandha Body）以四住煩惱（Four Dwellings of Afflictions）為根本。在四住惑（Four Dwellings of Delusions）中，貪慾（Greed）增強，是受身（Receiving Body）所依賴的，所以特別舉出它。又問：『欲貪哪個是根本？』這是轉而問貪的根本。回答說：『虛妄分別（False Discrimination）是根本』，這是說明前面的四住（Four Dwellings）以七識（Seven Consciousnesses）中的虛妄分別作為根本。
【English Translation】 English version Taking refuge in others: Refers to taking refuge in other Buddhas (Other Buddha) to seek liberation from the cycle of birth and death. Taking refuge in one's own virtues: Refers to seeking the merits of achieving Bodhi (Wisdom) in the future. Taking refuge in one's own reality: Refers to the true nature of the Three Refuges (Three Refuges) being one's own essence. Ceasing false pursuits is called taking refuge. As stated in the Nirvana Sutra (Nirvana Sutra). The meaning stated here is equivalent to the second type, relying on the Buddha (Buddha) one will become in the future to escape birth and death. The second is to deeply consider the minds of sentient beings (sentient beings). Manjusri (Manjusri) first asks: 'If one wishes to rely on the Tathagata (Tathagata), where should one dwell?' Vimalakirti (Vimalakirti) answers: 'One should dwell in liberating all sentient beings.' Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi) cannot be achieved alone, so to seek the merits of the Buddha (Buddha), one must liberate sentient beings. This exemplifies that liberating others is how one achieves the Buddha Dharma (Buddha Dharma). The third is in the mind of renouncing conditioned phenomena (conditioned phenomena). There are ten questions and answers. The first four questions and answers seek the origin of the actions, and the last six questions and answers investigate the root of the suffering. In the first four questions and answers, the first two explain how to distance oneself from afflictions (Kleshas), and the last two explain how to distance oneself from karma (Karma). In distancing oneself from afflictions: 'If one wishes to liberate sentient beings, what should one remove?' This first presents the result and then asks the cause. 'Remove their afflictions,' this is an explanation that analyzes the question. If one has afflictions oneself, one cannot liberate others, so if one wishes to liberate sentient beings, one must eliminate afflictions. 'If one wishes to remove afflictions, what should one practice?' This first presents the result and then asks the cause. 'One should practice Right Mindfulness (Right Mindfulness),' this is an explanation that analyzes the question. All afflictions arise from Wrong Mindfulness (Wrong Mindfulness), so to eliminate afflictions, one must practice Right Mindfulness. In distancing oneself from karma: 'How does one practice Right Mindfulness?' This first presents the result and then asks the cause. The answer is: 'One should practice Non-arising and Non-ceasing (Non-arising and Non-ceasing).' This briefly explains distancing oneself from karma. 'What Dharma does not arise? What Dharma does not cease?' This first presents the result and then asks the cause. 'Unwholesome (Unwholesome) does not arise, Wholesome Dharma (Wholesome Dharma) does not cease.' This extensively explains distancing oneself from karma. Unwholesome does not arise, this teaches people to distance themselves from obstacles; Wholesome Dharma does not cease, this teaches people to cultivate and govern. The above four questions seek the origin of the actions. The following six questions and answers investigate the root of the suffering. First, 'Which is the root, wholesome or unwholesome?' This first presents the result and then asks the cause. 'Which is the root?' This refers to whom. 'Who is used as the root of wholesome and unwholesome?' 'The body (Body) is the root,' this is an explanation that analyzes the question. The retribution body (Retribution Body) of the Five Skandhas (Five Skandhas) is the root. 'Which is the root of the body?' This turns to ask the root of the body. 'Desire and Greed (Desire and Greed) is the root,' this explains that the Skandha Body (Skandha Body) takes the Four Dwellings of Afflictions (Four Dwellings of Afflictions) as the root. Among the Four Dwellings of Delusions (Four Dwellings of Delusions), greed (Greed) increases and is what the Receiving Body (Receiving Body) relies on, so it is specifically mentioned. Again, it is asked: 'Which is the root of desire and greed?' This turns to ask the root of greed. The answer is: 'False Discrimination (False Discrimination) is the root,' this explains that the preceding Four Dwellings (Four Dwellings) take the false discrimination in the Seven Consciousnesses (Seven Consciousnesses) as the root.
為本也。于彼妄心所起法中。分別違順好惡等異名妄分別。猶地持中念不念等三種妄想。依此三妄起貪恚癡。故為貪本。又問。虛妄孰為本者。轉問妄本。答曰顛倒想為本者。明妄分別七識心體而為本也。七識妄心是想見。三倒所收。名顛倒想。非四顛倒。四倒乃是四位所攝。非虛妄本。故宜別之。此顛倒想猶地持中自性差別攝受積聚三妄所攝。又問倒想孰為本者。轉問倒本無住本者。明前倒想八識真心而為本也。如人眠夢報心為本。真心無緣無所依託。故曰無住。又問。無住孰為本者。轉問真本。答曰無住則無本者。明真體常更無依託。所以無本。如色依空空更無本。文殊師利從無住本立一切法者。明從真心建立一切虛妄法也。故經宣說。三界虛妄唯真心作。若知此本。虛妄之法自然息滅。故須推之。品初至此明其所行。
維摩義記卷第三(本)
維摩義記卷第三(末)
下明所成。所行是其功用之道所成是其無功用德。所成有二。一所成人。二所成事。依前利他化益天女。成就出世不思議德名所成人。依前自利。成就凈報所居之室具八未有名所成事。此皆寄約維摩顯之。理通一切。文中有三。一明天女聞說現身。二即以天華散菩薩下寄化顯德。三爾時維摩語舍利下辨實顯德。就初段中。時維摩
【現代漢語翻譯】 現代漢語譯本：是根本。對於那些由虛妄心所產生的法，分別違背、順從、好惡等不同的名稱，都是虛妄分別。就像《瑜伽師地論·攝事品》中說的念、不念等三種妄想。依仗這三種妄想，產生貪、嗔、癡，所以它是貪的根本。又問：『虛妄以什麼為根本？』這是反過來問虛妄的根本。回答說：『以顛倒想為根本。』說明虛妄分別的第七識心體是根本。第七識妄心是想和見，被三倒所攝，名為顛倒想，不是四顛倒。四顛倒是被四位所攝，不是虛妄的根本，所以應該區分。這個顛倒想就像《瑜伽師地論·攝事品》中自性、差別、攝受、積聚這三種妄想所攝。又問：『顛倒想以什麼為根本？』這是反過來問顛倒的根本，回答說：『以無住為根本。』說明前面的顛倒想是以第八識真心為根本。就像人睡夢時以報心為根本。真心沒有緣，沒有依託，所以說是無住。又問：『無住以什麼為根本？』這是反過來問真心的根本。回答說：『無住則沒有根本。』說明真體的常住，不再有依託，所以沒有根本。就像色依于空，空更沒有根本。文殊師利菩薩從無住的根本建立一切法，說明從真心建立一切虛妄法。所以經中宣說：『三界虛妄，唯有真心所作。』如果知道這個根本，虛妄之法自然息滅，所以需要推究它。這一品開始到這裡，說明了所修行的。 《維摩義記》卷第三（本） 《維摩義記》卷第三（末） 下面說明所成就的。所行是其功用之道，所成是其無功用的德。所成有兩種：一是所成的人，二是所成的事。依靠前面利益他人，化益天女，成就出世間不可思議的德，名為所成的人。依靠前面自利，成就清凈果報所居住的房間，具備八種未曾有，名為所成的事。這些都是寄託于維摩詰來顯現的，道理通於一切。文中分為三段：一是天女聽說后現身，二是隨即以天花散菩薩，藉此化現顯德，三是爾時維摩詰對舍利弗說，辨別真實來顯德。就第一段中，當時維摩詰
【English Translation】 English version: This is the root. Regarding those dharmas arising from the deluded mind, the various names such as distinguishing between agreement and disagreement, good and evil, are all false discriminations. It's like the three kinds of false thoughts mentioned in the Yogācārabhūmi-śāstra's Compendium of Matters, such as thought and non-thought. Relying on these three false thoughts, greed, hatred, and delusion arise, so it is the root of greed. Furthermore, it is asked: 'What is the root of falsehood?' This is asking about the root of delusion in reverse. The answer is: 'The root is inverted thought.' This clarifies that the seventh consciousness's mind-essence, which is false discrimination, is the root. The seventh consciousness's deluded mind is thought and perception, encompassed by the three inversions, and is called inverted thought, not the four inversions. The four inversions are encompassed by the four positions, not the root of falsehood, so they should be distinguished. This inverted thought is like the three false thoughts of self-nature, difference, reception, and accumulation in the Yogācārabhūmi-śāstra's Compendium of Matters. Furthermore, it is asked: 'What is the root of inverted thought?' This is asking about the root of inversion in reverse, and the answer is: 'The root is non-abiding.' This clarifies that the preceding inverted thought has the eighth consciousness, the true mind, as its root. It's like when a person is dreaming, the retributive mind is the root. The true mind has no conditions and no reliance, so it is said to be non-abiding. Furthermore, it is asked: 'What is the root of non-abiding?' This is asking about the root of the true mind in reverse. The answer is: 'Non-abiding has no root.' This clarifies that the true essence is constant and has no reliance, so it has no root. It's like how form relies on space, and space has no root. Mañjuśrī Bodhisattva establishes all dharmas from the root of non-abiding, clarifying that all false dharmas are established from the true mind. Therefore, the sutra proclaims: 'The three realms are false, and are only made by the true mind.' If one knows this root, the false dharmas will naturally cease, so it is necessary to investigate it. From the beginning of this chapter to here, it explains what is practiced. Vimalakīrti-nirdesa-sutra Commentary, Volume 3 (Beginning) Vimalakīrti-nirdesa-sutra Commentary, Volume 3 (End) Below explains what is accomplished. What is practiced is the path of its function, and what is accomplished is its merit of non-function. There are two kinds of accomplishment: one is the person who is accomplished, and the other is the thing that is accomplished. Relying on the preceding benefiting of others, transforming and benefiting the goddess, accomplishing the inconceivable merit of transcending the world is called the person who is accomplished. Relying on the preceding benefiting of oneself, accomplishing the pure reward of the dwelling, possessing the eight unprecedented qualities, is called the thing that is accomplished. These are all entrusted to Vimalakīrti to reveal, and the principle applies to everything. The text is divided into three sections: one is the goddess appearing after hearing the teaching, two is immediately scattering heavenly flowers on the bodhisattvas, using this transformation to reveal merit, and three is when Vimalakīrti speaks to Śāriputra, distinguishing the real to reveal merit. In the first section, at that time, Vimalakīrti
室彰其處也。有一天女列其人也。此乃鬼神通名為天。與華嚴中夜天相似。見諸大人聞所說法。彰現所由。便現其身。正明現身。聞說心喜。所以現身。又此天女因說成德。德成起用。用應物情。所以現身。第二。寄化顯德之中。宗意有二。第一為顯天女之德。第二為彰維摩之室具八未有。隨文以求。言義有八。一明菩薩于華不著。二舍利言天止此室其已久下。不離文字而說解脫。三舍利不復已離淫怒癡下。不離三毒而得解脫。四舍利言善哉已下。明無得證。五舍利問汝於三乘為何求下。明其所求。六舍利言汝何以不轉女身下。明無所轉。七舍利問汝於此沒當生何下。明無所生。八舍利問汝久如得三菩提下。明無所得。就此八中兩門分別。一遣相分別。無得無離。二顯實分別。實得實離。遣相門中相從為四。一明無離。二明無得。三明無舍。四明無取。八中初三。明其無離。次一無得。次二無舍。后二無取。是義云何。初之三分。明諸菩薩知相即如三業無離。初一身業不離五塵。第二口業不離文字。第三意業不離三毒。其次一分。明諸菩薩知如絕相無得無證。如外無心。故無能得亦無心外如相可取。故無所證。其次兩分。復明菩薩知相即如身心無舍。于中初分。明其內心不捨三乘。后明身報不捨女像。后之兩分。復明
【現代漢語翻譯】 現代漢語譯本： 照亮那個地方。有一天女排列著那些人。這乃是鬼神通，名字叫做天，與《華嚴經》中的夜天相似。她見到各位大人，聽聞他們所說的法，彰顯他們所由來的地方，於是顯現她的身形。這正是表明她顯現身形，是因為聽聞說法而心中歡喜。所以她才顯現身形。而且這位天女因為說法而成德，德成而起用，用以迴應眾生的情感，所以才顯現身形。第二，在寄化顯德之中，宗意有二：第一是爲了彰顯天女的德行，第二是爲了彰顯維摩詰的房間具備八種未曾有過的功德。隨著經文來尋求，言語的意義有八個方面：一是說明菩薩對於蓮花不執著；二是舍利弗說天女停止在這間房間已經很久了，這是不離文字而說解脫；三是舍利弗說不再遠離淫怒癡了，這是不離三毒而得解脫；四是舍利弗說『善哉』以下，說明沒有證得；五是舍利弗問你於三乘之中所求為何，說明她所求的是什麼；六是舍利弗問你為何不轉女身，說明沒有什麼可以轉的；七是舍利弗問你在此處消失後將要生到哪裡，說明沒有什麼可以生的；八是舍利弗問你多久才能得到三菩提，說明沒有什麼可以得到的。就這八個方面，可以從兩方面來分別：一是遣相分別，無得無離；二是顯實分別，實得實離。在遣相門中，相從分為四個方面：一是說明沒有離開；二是說明沒有得到；三是說明沒有捨棄；四是說明沒有取著。在這八個方面中，最初的三個方面說明諸位菩薩知道相就是如，三業沒有離開。最初的身業不離五塵，第二口業不離文字，第三意業不離三毒。其次的一個方面，說明諸位菩薩知道如是絕相，沒有得到也沒有證得。如同外道沒有心，所以沒有能得到的，也沒有心外如同相可以取著，所以沒有什麼可以證得的。其次的兩個方面，又說明菩薩知道相就是如，身心沒有捨棄。其中最初的部分，說明其內心不捨棄三乘，後面說明身報不捨棄女像。最後的兩個方面，又說明
【English Translation】 English version: Illuminating that place. A certain heavenly maiden (devī) was among those present. This was a spirit (guǐshéntōng) named 'Heaven' (tiān), similar to the Night Deities (yètiān) in the Avataṃsaka Sūtra (Huáyán Jīng). Seeing the great beings and hearing the Dharma they spoke, she manifested the origin of their presence, and then revealed her form. This clearly shows that she manifested her form because she rejoiced in her heart upon hearing the Dharma. Therefore, she manifested her form. Moreover, this heavenly maiden achieved virtue through the Dharma, and from this virtue arose action, which responded to the emotions of beings, and so she manifested her form. Secondly, within the manifestation of virtue through borrowed transformation, there are two main points: first, to reveal the virtue of the heavenly maiden; second, to manifest the eight unprecedented qualities of Vimalakīrti's (Wéimójié) room. Seeking according to the text, the meaning of the words has eight aspects: first, to clarify that Bodhisattvas are not attached to lotuses; second, Śāriputra (Shèlìfú) says that the heavenly maiden has been staying in this room for a long time, which means explaining liberation without departing from words; third, Śāriputra says that he no longer departs from lust, anger, and delusion, which means attaining liberation without departing from the three poisons; fourth, Śāriputra says 'Excellent' and below, clarifying that there is no attainment; fifth, Śāriputra asks what you seek in the three vehicles, clarifying what she seeks; sixth, Śāriputra asks why you do not transform from your female body, clarifying that there is nothing to transform; seventh, Śāriputra asks where you will be born after disappearing from here, clarifying that there is nothing to be born into; eighth, Śāriputra asks how long it will take you to attain the three bodhis, clarifying that there is nothing to attain. Regarding these eight aspects, they can be distinguished in two ways: first, distinguishing by dispelling characteristics, there is no attainment and no departure; second, distinguishing by revealing reality, there is real attainment and real departure. Within the gate of dispelling characteristics, characteristics are divided into four aspects: first, clarifying that there is no departure; second, clarifying that there is no attainment; third, clarifying that there is no abandonment; fourth, clarifying that there is no grasping. Among these eight aspects, the first three clarify that all Bodhisattvas know that characteristics are just as they are, and the three karmas do not depart. The first, bodily karma, does not depart from the five desires; the second, verbal karma, does not depart from words; the third, mental karma, does not depart from the three poisons. The next aspect clarifies that all Bodhisattvas know that suchness is the cessation of characteristics, there is no attainment and no realization. Like externalists who have no mind, so there is no one who can attain, and there is no characteristic outside the mind that can be grasped, so there is nothing to realize. The next two aspects further clarify that Bodhisattvas know that characteristics are just as they are, and the body and mind do not abandon. Among them, the first part clarifies that their inner mind does not abandon the three vehicles, and the latter part clarifies that the physical form does not abandon the female image. The last two aspects further clarify
菩薩知如絕相無生無取。于中初分。明身平等無生可取。後分明其內心平等無果可取。遣相如是。顯實門中相從為六。義為三對。言其六者。初之一分。寄對聲聞明如實治。處塵不染。次有兩分。寄對聲聲聞明如實脫。在垢無縛。此二一對。次有一分。明如實德。無證為證。次有一分。明如實愿。三乘等求。此二一對。次有兩分。明如實身。現無所舍當無所生。末後一分明如實心。無得為得。此二一對。就初段中文別有六。第一天女為欲誡諸菩薩聲聞心行差別。以華普散。二華至下明諸菩薩聲聞心別華至有異。以諸菩薩離相心成。華至則落。聲聞弟子取相未遣。華至不墮。三一切弟子神力去下。明諸聲聞恥花偏著神力遣之而不能去。四爾時天女問舍利下。天女問其去花之意。五舍利。答花彩非是出家嚴具名不如法。六天曰下。天女隨答以理教呵。于中先呵。若於佛法出家已下。以理教示。就前呵中。勿謂此花為不如法。隨答正呵。所以下釋。先徴后解。花無分別。明患非境。仁者自生分別想耳。推過歸人。就下教中六句三對。皆初非小。后顯其大。三中初對約行分異。第二約心。第三約惑。初中。若於佛法出家有所分別為不如法。是非小也。若無分別是如法等。是顯大也。若無分別是則如法。泛立道理。觀諸菩薩花不
【現代漢語翻譯】 現代漢語譯本 菩薩了知一切事物都超越了相對的表象，沒有產生，也沒有執取。在這其中，最初的部分闡明了身體的平等，沒有生滅可以執取；后一部分闡明了內心的平等，沒有果報可以執取。去除表象就是這樣。在顯真實之門中，從表象上來看分為六個部分，從意義上來看分為三對。所說的六個部分是： 第一部分，藉由與聲聞（Śrāvaka，聽聞佛法而證悟的修行者）對比，闡明如實修行，身處塵世而不被污染。 接下來兩部分，藉由與聲聞對比，闡明如實解脫，處於污垢之中而沒有束縛。這是第一對。 接下來一部分，闡明如實功德，以無證為證。 接下來一部分，闡明如實願力，三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）平等追求。這是第二對。 接下來兩部分，闡明如實之身，示現沒有捨棄，未來也沒有產生。 最後一部分，闡明如實之心，以無所得為所得。這是第三對。 在第一段中，從文義上又分為六個部分。第一，天女（Devī，女性天神）爲了告誡諸位菩薩（Bodhisattva，發願成佛的修行者）和聲聞在心行上的差別，普散鮮花。 第二，鮮花落到地上，表明諸位菩薩和聲聞的心念不同，鮮花的反應也不同。因為諸位菩薩的離相之心已經成就，鮮花落到地上；聲聞弟子執著于表象，沒有去除，鮮花不會掉落。 第三，一切弟子運用神通想要去除鮮花，表明諸位聲聞因為鮮花偏著于自己而感到羞恥，用神通去除它們卻無法去除。 第四，這時，天女問舍利弗（Śāriputra，佛陀的十大弟子之一），問他去除鮮花的用意。 第五，舍利弗回答說，這些鮮艷的色彩不是出家人的莊嚴之物，名為不如法。 第六，天女隨後用道理來教導和呵斥。其中先是呵斥，『如果對於佛法出家』以下，是用道理來教示。在前面的呵斥中，不要認為這些鮮花是不如法的。隨後回答並正面呵斥，『所以』以下解釋。先提問，后解釋。鮮花沒有分別，表明問題不在於外境，而是仁者自己產生了分別之想，把過錯歸於人。 在下面的教導中，六句話分為三對，都是開始顯得小，後來顯示出其大。三對中，第一對是關於行為的差異，第二對是關於心念，第三對是關於迷惑。第一對中，『如果對於佛法出家有所分別，就是不如法』，這是小；『如果沒有分別，就是如法』等等，這是顯示大。『如果沒有分別，就是如法』，泛泛地建立道理，觀察諸位菩薩，鮮花不...
【English Translation】 English version The Bodhisattva knows that all phenomena are beyond relative appearances, without arising, and without grasping. Among these, the initial part elucidates the equality of the body, with no arising or ceasing to be grasped; the latter part elucidates the equality of the mind, with no karmic result to be grasped. Such is the removal of appearances. In the gate of revealing reality, from the perspective of appearances, it is divided into six parts, and from the perspective of meaning, it is divided into three pairs. The six parts are: The first part, by contrasting with the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), elucidates practicing in accordance with reality, being in the world without being defiled. The next two parts, by contrasting with the Śrāvakas, elucidate liberation in accordance with reality, being in defilement without being bound. This is the first pair. The next part elucidates real virtue, taking no-attainment as attainment. The next part elucidates real vows, with the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) equally seeking. This is the second pair. The next two parts elucidate the real body, manifesting no abandonment and no future arising. The last part elucidates the real mind, taking no-attainment as attainment. This is the third pair. Within the first section, there are six parts in terms of the text. First, the Devī (female deity) scatters flowers to admonish the differences in the mental conduct of the Bodhisattvas (beings who aspire to Buddhahood) and Śrāvakas. Second, the flowers falling to the ground indicates the different thoughts of the Bodhisattvas and Śrāvakas, and the different reactions of the flowers. Because the Bodhisattvas have achieved a mind free from appearances, the flowers fall to the ground; the Śrāvaka disciples are attached to appearances and have not removed them, so the flowers do not fall. Third, all the disciples use their supernatural powers to remove the flowers, indicating that the Śrāvakas are ashamed that the flowers are attached to them, and they try to remove them with supernatural powers but cannot. Fourth, at this time, the Devī asks Śāriputra (one of the Buddha's ten great disciples) about his intention to remove the flowers. Fifth, Śāriputra replies that these colorful adornments are not proper for a renunciant, and are called unlawful. Sixth, the Devī then teaches and scolds with reason. First, she scolds, 'If one has renounced the world in the Buddha's Dharma' and below, she teaches with reason. In the previous scolding, do not think that these flowers are unlawful. Then she answers and directly scolds, explaining 'Therefore' below. First ask, then explain. The flowers have no discrimination, indicating that the problem is not in the external environment, but that the worthy one himself has generated discriminatory thoughts, attributing the fault to others. In the following teachings, the six sentences are divided into three pairs, all of which initially appear small, but later reveal their greatness. Among the three pairs, the first pair is about the difference in actions, the second pair is about thoughts, and the third pair is about delusions. In the first pair, 'If one has discrimination after renouncing the world in the Buddha's Dharma, it is unlawful,' this is small; 'If there is no discrimination, it is lawful,' etc., this is showing greatness. 'If there is no discrimination, it is lawful,' generally establishing the principle, observing the Bodhisattvas, the flowers do not...
著下。就大顯德。此是初對。譬如人畏非人得便如是弟子畏生死故色聲香味觸得其便。此復非小。已離畏者一切五欲不能為也。還是顯大。此是兩對。結習未盡花著身耳。此復非小。結習盡者花不著也。此復顯大。此三對三番非小令人厭舍。三番顯大使人慕求。自下第二。明即文字而說解脫。于中四對。一舍利。問天止此室其已久如久近如何故曰久如。天女真答如耆年解脫。年長曰耆。天女以彼舍利長舊呼為耆年。耆年脫來我居此室。二舍利錯解。止此久耶。天女尋徴。耆年解脫亦何如久。天女之意。將舍利弗平性無縛以為解脫。此解脫來無有時節。取彼彼類己身之實性。安住維摩如實境界亦無久近。凡聖所依實無二故。舍利今者。謂得道來名為解脫。將此類彼。故答久耶。天女知錯。故即徴責。耆年解脫亦何如久。三舍利覺失默然不答。天女尋責。如何耆舊大智而默。道其耆舊彰其學久。云其大智顯其能答。仁既耆舊而有大知。何故默然。四舍利反答。其解脫者無所言說。故吾於是不知所云。天女因答以理教呵。于中四句。一以理正教。言說文字皆解脫相。何須舍言。二所以下釋。先徴后解。言解脫者非內非外不在兩間。明脫同字。文字亦不內不外不在兩間。明字同脫。是義云何。十二入中六根名內。六塵名外。約
【現代漢語翻譯】 這樣就大顯其德。這是第一對。譬如人畏懼非人（指鬼神等），就會被其所趁；同樣，弟子畏懼生死，色（視覺）、聲（聽覺）、香（嗅覺）、味（味覺）、觸（觸覺）五欲就會趁虛而入。這可不是小事。已經脫離畏懼的人，一切五欲都不能對他起作用。這還是彰顯了『大』。這是第二對。結習（煩惱的習氣）未盡的人，就像花朵粘在身上一樣，難以擺脫。這也不是小事。結習斷盡的人，花朵就不會粘著。這又彰顯了『大』。這三對三重地說明了『非小』，令人厭惡捨棄；三重地彰顯『大』，使人仰慕追求。 下面第二部分，說明即使是文字也能詮釋解脫的道理。其中有四對。第一對，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問天女：『您住在這間屋子裡多久了？』因為他認為時間有長短之分，所以問『多久』。天女如實回答：『就像耆年（qí nián，年長的人）的解脫一樣。』年長的人稱為『耆』。天女用舍利弗年長且舊有的觀念，稱他為『耆年』。『耆年的解脫』到來，我才住在這間屋子裡。第二對，舍利弗錯誤地理解了『解脫』。『您住在這裡很久了嗎？』天女隨即反問：『耆年的解脫，又是多久呢？』天女的意思是，將舍利弗平等無縛的本性視為解脫。這種解脫的到來，沒有時間上的限制。取捨利弗的本性，安住在維摩詰（Vimalakīrti，一位著名的在家菩薩）如實的境界中，也沒有久近之分。因為凡夫和聖人所依賴的實性，本來就沒有分別。舍利弗現在所說的，是指得道以來才稱為解脫，這是用一種事物來比擬另一種事物，所以才問『多久』。天女知道舍利弗理解錯了，所以立刻反問責備：『耆年的解脫，又是多久呢？』 第三對，舍利弗意識到自己失言，所以沉默不語。天女隨即責問：『為什麼像您這樣年長有智慧的人，卻沉默不語呢？』說他年長，是彰顯他學習的時間很久；說他有大智慧，是顯揚他有能力回答問題。您既年長又有大智慧，為什麼沉默不語呢？第四對，舍利弗反駁說：『真正的解脫是無法用言語表達的，所以我才不知道該說什麼。』天女於是用道理來教導和呵斥。其中有四句話。第一句，用道理來端正教導，言語文字都是解脫的表相，為什麼一定要捨棄言語呢？第二句，下面是解釋。先反問，后解釋。所謂的解脫，既不在內，也不在外，也不在兩者之間。說明『脫』字的含義。文字也不在內，不在外，也不在兩者之間。說明『字』的含義也與『脫』相同。這是什麼意思呢？在十二入（十二入，即六根和六塵）中，六根（眼、耳、鼻、舌、身、意）稱為內，六塵（色、聲、香、味、觸、法）稱為外。從...
【English Translation】 Thus, great virtue is manifested. This is the first pair. For example, if a person fears non-human beings (referring to ghosts and spirits), they will be taken advantage of; similarly, if a disciple fears birth and death, the five desires of form (sight), sound (hearing), smell (odor), taste (flavor), and touch (tactile sensation) will seize the opportunity. This is no small matter. For those who have already overcome fear, all five desires cannot affect them. This still manifests 'greatness'. This is the second pair. For those whose habitual tendencies (the habits of afflictions) have not been exhausted, it is like flowers sticking to the body, difficult to get rid of. This is also no small matter. For those whose habitual tendencies have been exhausted, the flowers will not stick. This again manifests 'greatness'. These three pairs of three layers explain 'not small', causing people to厭惡 and abandon; three layers manifest 'greatness', causing people to admire and pursue. The second part below explains that even words can interpret the principles of liberation. Among them are four pairs. The first pair, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked the goddess: 'How long have you been living in this room?' Because he believed that time has length, he asked 'how long'. The goddess truthfully replied: 'Just like the liberation of an elder (qí nián, an elderly person).' An elderly person is called '耆'. The goddess used Śāriputra's old and outdated concept to call him '耆年'. 'The liberation of 耆年' arrived, and then I lived in this room. The second pair, Śāriputra mistakenly understood 'liberation'. 'Have you been living here for a long time?' The goddess immediately asked back: 'How long is the liberation of 耆年?' The goddess meant to regard Śāriputra's equal and unbound nature as liberation. The arrival of this liberation has no time limit. Taking Śāriputra's nature and dwelling in the real realm of Vimalakīrti (a famous lay bodhisattva), there is also no distinction between long and short. Because the real nature that ordinary people and saints rely on has no distinction. What Śāriputra is saying now refers to being called liberation since attaining the Tao, which is using one thing to compare another, so he asked 'how long'. The goddess knew that Śāriputra had misunderstood, so she immediately questioned and blamed: 'How long is the liberation of 耆年?' The third pair, Śāriputra realized that he had misspoke, so he remained silent. The goddess immediately questioned: 'Why are you, an elderly and wise person, silent?' Saying that he is elderly is to highlight that he has been studying for a long time; saying that he has great wisdom is to show that he has the ability to answer questions. Since you are both elderly and have great wisdom, why are you silent? The fourth pair, Śāriputra retorted: 'True liberation cannot be expressed in words, so I don't know what to say.' The goddess then used reason to teach and scold. There are four sentences in it. The first sentence, using reason to correct and teach, words and texts are all appearances of liberation, why must you abandon words? The second sentence, the following is an explanation. First ask back, then explain. The so-called liberation is neither inside, nor outside, nor in between. Explain the meaning of the word '脫' (tuō, liberation). Words are also neither inside, nor outside, nor in between. Explain that the meaning of the word '字' (zì, word) is also the same as '脫'. What does this mean? In the twelve entrances (twelve entrances, namely the six senses and the six sense objects), the six senses (eye, ear, nose, tongue, body, mind) are called inside, and the six sense objects (form, sound, smell, taste, touch, dharma) are called outside. From...
對此二說為兩間。字脫體實皆無所有。體既不有說何為內。說何為外及在兩間。此義不異。故說文字皆解脫相。謂同解脫之實相耳。三以理結呵。是故舍利無離文字說解脫也。四所以下釋。先徴后解。一切諸法皆解脫相。類以顯之。諸法性寂無定無系。即是解脫。文字亦爾。是故不應舍離文字別說解脫。自下第三。明即三毒而辨解脫。舍利初問。不復以離淫怒癡等為解脫乎。舍利聞前一切諸法是解脫相。故為此問。天女下答。佛為慢人說離淫等為解脫者。簡小異大。小乘之人實未究竟。生究竟相名增上慢。佛為是人說離淫等以為解脫。淫即是貪。怒即是瞋。癡即是無明。若無慢者佛說淫等即是解脫。彰大異小。淫怒癡等云何。即是解有兩義。一就化說。諸佛菩薩雖得涅槃而常現起。故下文言。八萬四千諸煩惱門而諸眾生為之疲勞。諸佛即以此法而住佛事。又復下說。菩薩現起一切煩惱名通佛道。地經說為發起勝行。二就實說。貪瞋癡等用真為體。窮其體性即真解脫。故經說言。凡夫未成佛菩提為煩惱。聖若成佛時煩惱即菩提。共此相似。如人迷解迷方即正。非於迷外別求正方。解知貪等即真解脫。雖得解脫。不捨貪等。自下第四。明無得證。初先舍利嘆問起發。汝何所得以何為證辨乃如是。天女下答。無得無證故辨如
【現代漢語翻譯】 現代漢語譯本： 對於這兩種說法，實際上是二元對立的觀點。文字本身並沒有固定的實體，一切都是空性的。既然實體不存在，又何來『內』的說法？又何來『外』的說法？以及存在於兩者之間的說法？這些道理並沒有什麼不同。所以說文字都具有解脫的相狀，指的是與解脫的實相相同。第三，以理來總結並呵斥這種觀點。因此，舍利弗（Śāriputra，智慧第一的佛陀弟子）啊，不應該離開文字來說解脫。 第四，以下進行解釋。先提出問題，然後解答。一切諸法都具有解脫的相狀，用類似的例子來顯明。諸法的自性是寂靜的，沒有固定不變的，沒有束縛的，這就是解脫。文字也是如此。所以不應該捨棄文字而另外去談論解脫。從下面開始，第三部分，闡明即使是三毒（貪嗔癡）也能辨明解脫。舍利弗首先發問：難道不是要離開淫慾、嗔怒、愚癡等才能獲得解脫嗎？舍利弗聽聞前面所說的一切諸法都是解脫的相狀，所以才這樣發問。天女回答說：佛陀是為那些傲慢之人說離開淫慾等才能獲得解脫的。這是爲了區分小乘和大乘的不同。小乘之人實際上並沒有達到究竟的境界，卻自以為達到了究竟的境界，這叫做增上慢。佛陀是為這些人說離開淫慾等才能獲得解脫。淫慾就是貪，嗔怒就是嗔，愚癡就是無明。如果沒有傲慢之心，佛陀會說淫慾等就是解脫。這彰顯了大乘和小乘的不同。淫慾、嗔怒、愚癡等又是什麼呢？這就是解脫，這裡有兩層含義。第一，就教化而言，諸佛菩薩雖然證得了涅槃，但仍然經常顯現於世間。所以下文說：『八萬四千種煩惱之門，眾生因此而疲憊不堪，諸佛卻以此法來成就佛事。』又在後面說：『菩薩顯現一切煩惱，這被稱為通往佛道的途徑。』《地經》中說這是爲了發起殊勝的修行。第二，就實相而言，貪嗔癡等以真如為本體。窮究其本體的自性，就是真正的解脫。所以經中說：『凡夫在沒有成佛之前，菩提就是煩惱；聖人在成佛之後，煩惱就是菩提。』這與迷途知返的道理相似，迷失方向時，迷途就是正途。不是在迷途之外另外尋找正途。瞭解貪慾等就是真正的解脫。即使獲得了解脫，也不捨棄貪慾等。從下面開始是第四部分，闡明沒有獲得和證悟。首先是舍利弗讚歎並提問，引發討論：你獲得了什麼？以什麼為證？才能如此善辯？天女回答說：因為沒有獲得，沒有證悟，所以才能如此善辯。
【English Translation】 English version: These two views represent a dualistic perspective. The characters themselves have no inherent substance; everything is empty. Since there is no substance, how can there be an 'inner'? How can there be an 'outer'? And how can there be something in between? These principles are not different. Therefore, it is said that all characters have the aspect of liberation, referring to being identical to the true nature of liberation. Third, using reason to conclude and rebuke this view. Therefore, Śāriputra (the Buddha's disciple known for his wisdom), one should not speak of liberation apart from characters. Fourth, the following is an explanation. First, pose the question, then answer it. All dharmas have the aspect of liberation, using similar examples to illustrate. The nature of all dharmas is quiescent, without fixedness, without bondage, and this is liberation. Characters are also like this. Therefore, one should not abandon characters and speak separately of liberation. From below begins the third part, clarifying that even the three poisons (greed, hatred, and delusion) can discern liberation. Śāriputra first asks: Isn't it necessary to be apart from lust, anger, ignorance, etc., to attain liberation? Śāriputra heard earlier that all dharmas are the aspect of liberation, so he asked this question. The goddess answers: The Buddha speaks of being apart from lust, etc., to attain liberation for those who are arrogant. This is to distinguish between the Small Vehicle and the Great Vehicle. Those of the Small Vehicle have not actually reached the ultimate state, but they think they have, which is called increased arrogance. The Buddha speaks of being apart from lust, etc., to attain liberation for these people. Lust is greed, anger is hatred, and ignorance is delusion. If there is no arrogance, the Buddha would say that lust, etc., is liberation. This highlights the difference between the Great Vehicle and the Small Vehicle. What are lust, anger, ignorance, etc.? This is liberation, and there are two meanings here. First, in terms of teaching, although the Buddhas and Bodhisattvas have attained Nirvana, they still often appear in the world. Therefore, the following text says: 'The eighty-four thousand gates of afflictions, beings are exhausted by them, but the Buddhas use this dharma to accomplish Buddha-deeds.' And later it says: 'Bodhisattvas manifest all afflictions, which is called the path to Buddhahood.' The Land Sutra says that this is to initiate superior practice. Second, in terms of reality, greed, hatred, delusion, etc., take Suchness as their substance. Exhaustively investigating the nature of their substance is true liberation. Therefore, the sutra says: 'Before ordinary people become Buddhas, Bodhi is affliction; when sages become Buddhas, affliction is Bodhi.' This is similar to the principle of returning from confusion. When lost, the lost path is the right path. It is not to seek the right path separately from the lost path. Understanding greed, etc., is true liberation. Even if liberation is attained, greed, etc., is not abandoned. From below is the fourth part, clarifying that there is no attainment or realization. First, Śāriputra praises and asks, initiating the discussion: What have you attained? What is your proof? That you can argue so well? The goddess answers: Because there is no attainment, no realization, that is why I can argue so well.
是。以理正解。何者是得。何者是證。而復宣說無得無證。然得與證通釋。是一隨義別分。異有三種。一約解行二門分別。解觀納法名之為得。行心相應說以為證。二約空有二行分別。有行成就說以為得。空行成就說以為證。三約滅道二門分別。道行成就名之為得。滅果相應說以為證。無得無證泛解有三。一約人分別。得證在人。菩薩見實知無我人。故無得證。與前文中眾生彌勒如故無得其義相似。二約法分別。法謂身心。身心契會名得名證。菩薩窮觀身心本無。故無得證。與上文中菩提不可身得心得其義相似。三就理分別。如理空寂無可悕取故無得證。又如體常不可取捨。故無得證。又如無處故無得證。與下文中菩提無處無得相似。由去妄想得證之情。實慧無礙。故辨如是。所以下釋。先徴后解。若有得證則于佛法為增上慢。舉失顯得。見我能證增上之法名增上慢。有得證者必有此過。我無此過故無得證。自下第五。明其所求。初舍利弗問以起發。汝於三乘為何志求。天女下答文別有二。一就化他三乘等求。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。大悲化生我為大乘。二就自利唯求大乘。于中有四。初一喻一合。泛明一切入此室者。但求佛德不樂二乘。法從喻稱。故說為香。二其有釋梵四王
{ "translations": [ "現代漢語譯本：", "是。以理正確解釋。什麼是『得』（attainment）？什麼是『證』（realization）？卻又宣說『無得無證』（non-attainment and non-realization）。然而，『得』與『證』的通常解釋，是一個概念隨意義不同而分別。差異有三種：一、從理解和實踐兩個方面分別。理解和觀察接受佛法稱為『得』，修行與心相應稱為『證』。二、從空性和有性兩種修行方面分別。有性修行成就稱為『得』，空性修行成就稱為『證』。三、從滅和道兩個方面分別。道行成就稱為『得』，滅果相應稱為『證』。", "『無得無證』的普遍解釋有三種：一、從人的角度分別。『得』和『證』在於人。菩薩見到實相，知道沒有我、人等分別，所以沒有『得』和『證』。與前面文中『眾生、彌勒如故無得』的意義相似。二、從法的角度分別。法指身和心。身心契合稱為『得』和『證』。菩薩徹底觀察身心本來空無，所以沒有『得』和『證』。與上面文中『菩提不可身得心得』的意義相似。三、就理體而言，如理的空寂，沒有什麼可以希求獲取，所以沒有『得』和『證』。又如理體恒常，不可取捨，所以沒有『得』和『證』。又如菩提無處可得，所以沒有『得』和『證』。與下面文中『菩提無處無得』相似。由於去除妄想『得證』的情執，真實智慧沒有障礙，所以辨析如此。所以下面的解釋，先提問后解答。如果有人認為有『得』和『證』，那麼對於佛法就是增上慢（adhimāna）。舉出過失來顯明沒有『得』。認為我能證得增上的佛法，就叫做增上慢。有『得證』想法的人必定有這種過失，我沒有這種過失，所以沒有『得證』。下面第五部分，說明她所追求的。首先舍利弗（Śāriputra）提問以啓發。你對於聲聞乘（Śrāvakayāna）、緣覺乘（Pratyekabuddhayāna）、菩薩乘（Bodhisattvayāna）三乘，有什麼志向追求？天女（Devī）下面的回答分為兩部分：一、就教化他人而言，三乘平等追求。因為用聲聞法教化眾生，所以我示現為聲聞。因為用因緣法教化眾生，所以我示現為辟支佛。以大悲心教化眾生，我示現為大乘。二、就自利而言，只追求大乘。其中有四部分：第一部分，一個比喻一個合喻，普遍說明進入這個房間的人，只追求佛的功德，不樂於二乘。法從比喻而來，所以說為香。第二部分，是有釋梵四王（Śakra, Brahmā, Four Heavenly Kings）。", "English_translations": [ "English version:", "Yes. Correctly explained with reason. What is 'attainment'? What is 'realization'? Yet it is proclaimed 'non-attainment and non-realization'. However, the common explanation of 'attainment' and 'realization' is that it is one concept that is distinguished according to different meanings. There are three kinds of differences: First, they are distinguished from the two aspects of understanding and practice. Understanding and observing and accepting the Dharma is called 'attainment', and practicing in accordance with the mind is called 'realization'. Second, they are distinguished from the two aspects of emptiness and existence practice. The accomplishment of existence practice is called 'attainment', and the accomplishment of emptiness practice is called 'realization'. Third, they are distinguished from the two aspects of cessation and the path. The accomplishment of the path practice is called 'attainment', and the corresponding result of cessation is called 'realization'.", "The general explanation of 'non-attainment and non-realization' has three aspects: First, it is distinguished from the perspective of people. 'Attainment' and 'realization' lie in people. Bodhisattvas see reality and know that there is no self, person, etc., so there is no 'attainment' and 'realization'. It is similar to the meaning of 'sentient beings, Maitreya (Maitreya) are still without attainment' in the previous text. Second, it is distinguished from the perspective of Dharma. Dharma refers to body and mind. The union of body and mind is called 'attainment' and 'realization'. Bodhisattvas thoroughly observe that body and mind are originally empty, so there is no 'attainment' and 'realization'. It is similar to the meaning of 'Bodhi (bodhi) cannot be attained by body or mind' in the above text. Third, in terms of principle, the emptiness of suchness is such that there is nothing to hope for, so there is no 'attainment' and 'realization'. Moreover, the nature of suchness is constant and cannot be taken or abandoned, so there is no 'attainment' and 'realization'. Moreover, Bodhi is nowhere to be found, so there is no 'attainment' and 'realization'. It is similar to 'Bodhi is nowhere and nothing to be attained' in the following text. Because of removing the emotional attachment of delusion 'attainment and realization', true wisdom is unobstructed, so it is analyzed in this way. Therefore, the following explanation first asks a question and then answers it. If someone thinks that there is 'attainment' and 'realization', then it is adhimāna (adhimāna) towards the Buddhadharma. Pointing out the fault to show that there is no 'attainment'. Thinking that I can realize the supreme Buddhadharma is called adhimāna. Those who have the idea of 'attainment and realization' must have this fault. I do not have this fault, so there is no 'attainment and realization'. The fifth part below explains what she is pursuing. First, Śāriputra (Śāriputra) asks a question to inspire. What are your aspirations for the Three Vehicles (Śrāvakayāna (Śrāvakayāna), Pratyekabuddhayāna (Pratyekabuddhayāna), Bodhisattvayāna (Bodhisattvayāna))?", "The Devī's (Devī) answer below is divided into two parts: First, in terms of teaching others, the Three Vehicles are equally pursued. Because I teach sentient beings with the Śrāvakayāna, I manifest as a Śrāvaka. Because I teach sentient beings with the law of conditions, I manifest as a Pratyekabuddha. Because I teach sentient beings with great compassion, I manifest as the Mahāyāna. Second, in terms of self-benefit, I only pursue the Mahāyāna. There are four parts in it: The first part, a metaphor and a combination of metaphors, generally explains that those who enter this room only pursue the merits of the Buddha and do not enjoy the Two Vehicles. The Dharma comes from the metaphor, so it is said to be fragrant. The second part is Śakra (Śakra), Brahmā (Brahmā), Four Heavenly Kings (Four Heavenly Kings)." ] }
已下。舉他類己。明一切眾入此室者。聞斯上人講說妙法。皆樂佛香發心求。三吾止此下。明己同他。入此室來純聞大乘發心愿求。此即顯己維摩所成。吾止此室十二年者。彰其時分。即相而辨。居其室來始十二年。約法以論。菩薩住於一一地中若攝一切諸地功德。天女所成十二住德。皆依此成名十二年。初不聞說聲聞辟支。明己不求小乘所以。但聞菩薩大慈大悲明己偏求大乘所由。四此室常現八未曾下。總明自地。入此室中求大所以。以此室中具八未有故。有入者悉皆求大不求余乘。此即彰彼維摩所成不思議事。于中初列八未有事。誰有見斯不思議下。約事顯心。前中初總。次列。后結。文顯可知。自下第六。明無所轉。初先舍利問以起發。汝德如是應當自在。女身弊惡今有。何以不轉女身。天女下答明其無轉。于中有三。第一天女明己無轉。令其生信。二譬如下寄喻反問。合其生解。三即時天女以神通下。變女在彼令其證知。初中我從十二年來。彰其分齊。居其室來求女不得。故云十二求女人相了不可得。當何轉者。正明無轉。男女之相就陰身說。觀陰體空。故求不得。求既不得知何所轉。第二段中。初先就喻反問舍利。譬如幻師化作幻女若有人問何以不轉為正問不。幻師即是天女真身。化作幻女天女應身。問人
【現代漢語翻譯】 現代漢語譯本 已下。舉他類己。說明一切進入這個房間的人，聽到這位上人講說微妙的佛法，都樂於佛香並因此發心求道。'三吾止此下'，說明自己與他人一樣。進入這個房間的人都只聽聞大乘佛法，併發愿求取。這正是彰顯維摩詰所成就的境界。'吾止此室十二年者'，彰顯其時間。就現象而言，居住在這個房間已經十二年。就佛法而言，菩薩安住于每一地中，如果攝取一切諸地的功德，天女所成就的十二住德，都依此成就，所以說十二年。'初不聞說聲聞辟支'，說明自己不求小乘的原因。'但聞菩薩大慈大悲'，說明自己偏求大乘的緣由。 四此室常現八未曾下。總明自地。入此室中求大所以。以此室中具八未有故。有入者悉皆求大不求余乘。此即彰彼維摩所成不思議事。于中初列八未有事。誰有見斯不思議下。約事顯心。前中初總。次列。后結。文顯可知。自下第六。明無所轉。初先舍利問以起發。汝德如是應當自在。女身弊惡今有。何以不轉女身。天女下答明其無轉。于中有三。第一天女明己無轉。令其生信。二譬如下寄喻反問。合其生解。三即時天女以神通下。變女在彼令其證知。初中我從十二年來。彰其分齊。居其室來求女不得。故云十二求女人相了不可得。當何轉者。正明無轉。男女之相就陰身說。觀陰體空。故求不得。求既不得知何所轉。第二段中。初先就喻反問舍利。譬如幻師化作幻女若有人問何以不轉為正問不。幻師即是天女真身。化作幻女天女應身。問人 四、'此室常現八未曾有下'，總括說明自身所處的境界。進入這個房間求取大乘的原因，是因為這個房間具備八種前所未有的殊勝之處，所以進入的人都求取大乘，而不求其他乘。這正是彰顯維摩詰所成就的不可思議之事。其中首先列出八種未曾有的事。'誰有見斯不思議下'，通過這些事來顯明心境。前面是總說，接著是分列，最後是總結，文義顯明易懂。從下面第六部分開始，說明無所轉變。首先是舍利弗提問以引發話題：'你的德行如此，應當自在，但現在有女身這種弊端，為什麼不轉變女身呢？'天女在下面回答，說明其無所轉變。其中有三點：第一，天女說明自己沒有轉變，以使舍利弗產生信心。第二，'譬如下'，用比喻來反問，以使舍利弗理解。第三，'即時天女以神通下'，立刻天女用神通，將女身變到舍利弗那裡，使他親身驗證。第一點中，'我從十二年來'，彰顯其時間。居住在這個房間，尋求女相而不可得，所以說十二年來尋求女人之相，最終了不可得，又該如何轉變呢？這正是說明無所轉變。男女之相是就五陰之身來說的，觀察五陰之體是空性的，所以求不可得。既然求不可得，又知道該轉變什麼呢？第二段中，首先用比喻反問舍利弗：'譬如幻術師幻化出一個幻女，如果有人問他為什麼不把幻女轉變成其他形態，這算是正當的提問嗎？'幻術師就是天女的真身，幻化出的幻女是天女的應身，提問的人...
【English Translation】 English version The following. Using others as examples for oneself. Explaining that all who enter this room, upon hearing the sublime Dharma spoken by this superior person, rejoice in the Buddha's fragrance and develop the aspiration to seek enlightenment. 'Three, I remain here below,' indicating that oneself is the same as others. Those who enter this room only hear the Mahayana teachings and vow to seek them. This precisely reveals what Vimalakirti has accomplished. 'I have remained in this room for twelve years,' highlighting the duration. Phenomenally speaking, one has resided in this room for twelve years. Dharmically speaking, if a Bodhisattva dwells in each and every ground (bhumi) and incorporates the merits of all the grounds, the twelve virtues of abiding accomplished by the goddess are all based on this, hence the term 'twelve years.' 'Initially, I did not hear of Sravakas or Pratyekabuddhas,' explaining why one does not seek the Small Vehicle. 'But I only heard of the Bodhisattvas' great compassion and great pity,' explaining why one inclines towards seeking the Great Vehicle. Four, 'This room constantly manifests eight unprecedented things below,' comprehensively explaining one's own ground. The reason for seeking the Great Vehicle in this room is that this room possesses eight unprecedented excellences, so those who enter all seek the Great Vehicle and not other vehicles. This precisely reveals the inconceivable deeds accomplished by Vimalakirti. Among them, the eight unprecedented things are initially listed. 'Who has seen these inconceivable things below,' using these events to reveal the mind. The preceding part is first a general statement, then a detailed listing, and finally a conclusion. The meaning is clear and easily understood. From the sixth part below, it explains that there is nothing to transform. Initially, Sariputra asks to initiate the topic: 'Your virtue is such that you should be free, but now you have the disadvantage of a female body. Why don't you transform your female body?' The goddess answers below, explaining that there is no transformation. There are three points: First, the goddess explains that she has not transformed, to give Sariputra confidence. Second, 'Like the following,' using a metaphor to ask back, to help Sariputra understand. Third, 'Immediately the goddess with her supernatural powers below,' immediately the goddess used her supernatural powers to transform the female body to Sariputra, so that he could personally verify it. In the first point, 'I have been here for twelve years,' highlighting the duration. Living in this room, seeking the female form but not obtaining it, so it is said that for twelve years seeking the female form, ultimately it cannot be obtained, so how can it be transformed? This is precisely explaining that there is no transformation. The male and female forms are spoken of in terms of the five aggregates (skandhas). Observing that the nature of the five aggregates is emptiness, so it cannot be obtained. Since it cannot be obtained, how can one know what to transform? In the second part, first using a metaphor to ask Sariputra back: 'For example, if a magician conjures up an illusory woman, if someone asks him why he doesn't transform the illusory woman into another form, is that a proper question?' The magician is the true body of the goddess, the conjured illusory woman is the manifested body of the goddess, the person asking...
即是舍利弗是。次舍利弗以理正答。不也總答。幻無定相當何所轉。釋以辨答。天女下即取其所答。類顯諸法彰問不應。一切諸法亦復如是無有定相。泛舉諸法類同前幻。云何乃下。彰問不應。第三段中。文別有二。一就舍利變男為女令知無轉。二即時天女還攝神下。就舍利弗變女為男令知無在。前中五句。一天女以力變舍利弗令如天女。天自化身如舍利弗。此即八地能以自身作眾生身。以眾生身作自身矣。二天女問何以不轉。三舍利答。以天女像。身為女也。而答言下。口言答也。不知何轉。明無所轉。女即無女。故無所轉。而變為女。明非無轉。無轉非有。而變非無。第四天女約其所答彰顯一切。舍利若能轉此女身則一切女亦當能轉。約前舍利不知何轉。明一切女悉皆無轉。反以言之。舍利若能于無女處能轉女身。一切女人實亦無女。于無女處亦應能轉。舍利不能于無女處轉于女身。一切人于無女處亦不能轉。云何使我轉于女身。如舍利弗非女現女一切女人亦如是下。約前舍利而變為女。明一切女悉皆有轉。如者是其指斥之辭。如舍利弗非女現女。牒前舍利而變為女。一切女人亦如是等。類顯余也。類之云何。如舍利弗體實非女而現女身。一切女人亦復如是。體實非女。隨其業幻變以為女。良以非女變為女故。雖
【現代漢語翻譯】 現代漢語譯本： 意思是，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）是這樣的。接下來，舍利弗以理智來正面回答。並非籠統地回答。幻象沒有固定的形態，又有什麼可以轉變的呢？（天女）用辯證的方式來解釋回答。天女立刻抓住舍利弗的回答。用類似的方式來彰顯諸法的道理，說明不應該這樣提問。一切諸法也是如此，沒有固定的形態。泛泛地舉出諸法，與之前的幻象類似。『云何乃下』，彰顯不應該這樣提問。第三段中，從文義上可以分為兩部分。一是讓舍利弗變成女人，讓他明白沒有轉變這回事。二是天女立刻收回神通，讓舍利弗變回男人，讓他明白沒有存在這回事。前一部分有五句。一天女用神通力將舍利弗變成像天女一樣。天女自己化身成舍利弗的樣子。這說明八地菩薩能夠用自己的身體化作眾生的身體，用眾生的身體化作自己的身體。二天女問：『為什麼不轉變呢？』三舍利弗回答說：『因為天女的形象。身體是女人。』而回答說，口頭上是這樣回答的。不知道轉變什麼。說明沒有什麼可以轉變的。女人即不是女人。所以沒有什麼可以轉變的。而（舍利弗）變成了女人。說明並非沒有轉變。沒有轉變並非是有。而轉變並非是沒有。四天女根據舍利弗的回答來彰顯一切。舍利弗如果能夠轉變這個女身，那麼一切女人也應當能夠轉變。根據之前舍利弗不知道轉變什麼，說明一切女人都沒有轉變。反過來說，舍利弗如果能夠在沒有女人的地方轉變出女身，那麼一切女人實際上也不是女人，在沒有女人的地方也應該能夠轉變。舍利弗不能在沒有女人的地方轉變出女身，一切人在沒有女人的地方也不能轉變出女身。『云何使我轉于女身』（怎麼能讓我轉變女身呢）？就像舍利弗不是女人卻顯現出女身，一切女人也像這樣。根據之前舍利弗而變為女人，說明一切女人都有轉變。『如者』是指示的詞語。『如舍利弗非女現女』，重複之前舍利弗而變為女人，一切女人也像這樣等等。用類似的方式來彰顯其餘的道理。類似的方式是怎樣的呢？就像舍利弗的本體實際上不是女人，卻顯現出女身。一切女人也是如此。本體實際上不是女人。隨著業力的幻化而變成女人。正因為不是女人而變為女人，雖然
【English Translation】 English version: It means, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) is like this. Next, Śāriputra answers with reason and directly. Not answering in general. Illusions have no fixed form, so what can be transformed? (The goddess) explains the answer in a dialectical way. The goddess immediately seizes Śāriputra's answer. Using similar methods to demonstrate the principles of all dharmas, explaining that one should not ask questions in this way. All dharmas are also like this, without fixed forms. Generally citing all dharmas, similar to the previous illusion. 'How can it be below', highlighting that one should not ask questions in this way. In the third paragraph, the meaning can be divided into two parts. One is to transform Śāriputra into a woman, letting him understand that there is no such thing as transformation. The second is that the goddess immediately withdraws her supernatural powers, transforming Śāriputra back into a man, letting him understand that there is no such thing as existence. The first part has five sentences. One, the goddess uses supernatural power to transform Śāriputra to be like a goddess. The goddess herself transforms into the appearance of Śāriputra. This illustrates that the eighth-ground Bodhisattva can transform their own body into the body of sentient beings, and transform the body of sentient beings into their own body. Two, the goddess asks: 'Why not transform?' Three, Śāriputra answers: 'Because of the image of the goddess. The body is a woman.' And answering, this is how it is answered verbally. Not knowing what to transform. Explaining that there is nothing to transform. A woman is not a woman. Therefore, there is nothing to transform. And (Śāriputra) transformed into a woman. Explaining that it is not that there is no transformation. No transformation is not existence. And transformation is not non-existence. Four, the goddess highlights everything based on Śāriputra's answer. If Śāriputra can transform this female body, then all women should also be able to transform. According to Śāriputra not knowing what to transform earlier, it explains that all women have no transformation. Conversely, if Śāriputra can transform a female body in a place where there are no women, then all women are actually not women, and should also be able to transform in a place where there are no women. Śāriputra cannot transform a female body in a place where there are no women, and all people cannot transform a female body in a place where there are no women. 'How can you make me transform into a female body?' Just like Śāriputra is not a woman but manifests a female body, all women are also like this. According to Śāriputra transforming into a woman earlier, it explains that all women have transformation. 'Like' is a demonstrative word. 'Like Śāriputra is not a woman but manifests as a woman', repeating Śāriputra transforming into a woman earlier, all women are also like this, and so on. Using similar methods to highlight the remaining principles. What are the similar methods? Just like Śāriputra's essence is actually not a woman, but manifests a female body. All women are also like this. The essence is actually not a woman. Transforming into a woman according to the illusion of karma. Precisely because it is not a woman that it transforms into a woman, although
現女身而實非女。我亦如是。雖現女身而非是女。更何須轉。五是故已下。引說證成。是一切女非女為女。雖現女人而非女。故佛說諸法悲男非女。自下第二。就舍利弗變女為男。令知無在。于中亦五。第一天女自攝神力。令舍利身還復如故。二天女問女身色相今何所在。三舍利答。女身色相無在不在。即身非女。故曰無在。亦非有女舍此之彼名無不在。亦可現無名為不在。亦非先有後除為無名不在。亦可現無名為無在。先化在身名無不在。第四天女約其所答類顯諸法。明法無在。一切諸法亦復如是無在不在。解有兩義。一法體非有。故曰無在。此自體無。非是先有後除為無名無不在。二法體非有名為無在。法相非無名無不在。五夫無在下。引說證成。自下第七。明無所生。舍利初問。汝於此沒當生何所。天女類答。佛化所生吾如彼生。如來化身生則無生。滅則無滅。故取類己。舍利次領佛化所生無沒生也。沒猶滅矣。天女下。復取其所言類顯一切如佛化生生則無生滅則無滅。自下第八。明無所得。于中三番。初舍利問久如得阿耨菩提。天女反答如舍利弗還為凡夫。我乃當得。二舍利弗彰己作凡無有是處。天女約之明己有得阿耨菩提亦無是處。初先略辨。所以下釋。菩提無處故無得者。如上文說。菩提離相。是故不可
【現代漢語翻譯】 現代漢語譯本 『現女身而實非女』。我現在也是這樣。雖然顯現為女身，但實際上並非是女身，又何須轉變呢？『五是故已下』，引用經文來證明和成就這個觀點。一是，一切女性既非女性，又可視為女性，雖然顯現為女人，但實際上並非是女人。所以佛說諸法，悲憫男性而非女性。從『自下第二』開始，講述舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）變女為男的故事，使人明白『無在』的道理。其中也分為五個部分。第一，天女自己收回神力，使舍利弗的身體恢復如初。第二，天女問，女身（女性的身體）的色相現在在哪裡？第三，舍利弗回答說，女身的色相無所謂在，也無所謂不在。即此身並非真正的女性，所以說是『無在』。也不是說捨棄此處的女性身份而到彼處成為女性，所以說是『無不在』。也可以理解為顯現為無，所以說是『不在』。也不是先有而後消除才稱為無，所以說是『不在』。也可以理解為顯現為無，所以說是『無在』，先前變化而成的女身，說是『無不在』。第四，天女借用舍利弗的回答，類比顯明諸法，說明法無所謂在。一切諸法也是這樣，無所謂在，也無所謂不在。這裡的解釋有兩種含義。一是，法的本體並非實有，所以說是『無在』。這種自體本無，並非是先有而後消除才稱為無，所以說是『無不在』。二是，法的本體並非實有，所以稱為『無在』，法的表相並非虛無，所以稱為『無不在』。第五，『夫無在下』，引用經文來證明和成就這個觀點。 從『自下第七』開始，闡明『無所生』的道理。舍利弗最初問，你從這裡消失後，將要生到哪裡去？天女類比回答說，佛陀（Buddha，佛教創始人）以神通變化所生，我就像那樣而生。如來（Tathāgata，佛陀的稱號之一）以神通變化而生，生即無生，滅即無滅。所以天女取自己為例。舍利弗接著領悟到，佛陀以神通變化所生，沒有消失和產生。消失就是滅。『天女下』，又取捨利弗所說的話，類比顯明一切都像佛陀以神通變化而生一樣，生即無生，滅即無滅。從『自下第八』開始，闡明『無所得』的道理。其中分為三個部分。首先，舍利弗問，要多久才能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）？天女反問，如果舍利弗還能再成為凡夫，我才能證得。第二，舍利弗表明自己成為凡夫是不可能的事情。天女藉此說明自己證得阿耨多羅三藐三菩提也是不可能的事情。首先簡略地辨析。『所以下釋』，解釋說，菩提（Bodhi，覺悟）沒有固定的處所，所以沒有證得菩提的人。就像上文所說，菩提是離相的，因此是不可得的。
【English Translation】 English version 『Appearing as a woman, but in reality, not a woman.』 I am also like that. Although appearing as a female body, I am not a woman. What need is there to transform? 『Five is the reason below,』 citing scriptures to prove and accomplish this view. One is that all women are neither women nor can they be regarded as women. Although appearing as women, they are not women. Therefore, the Buddha (Buddha, founder of Buddhism) said that all dharmas (Dharma, the teachings of the Buddha) are compassionate towards men and not women. Starting from 『From the second below,』 it tells the story of Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) transforming from a woman to a man, making people understand the principle of 『nowhere.』 It is also divided into five parts. First, the goddess retracts her divine power, restoring Śāriputra's body to its original state. Second, the goddess asks, where is the appearance of the female body (the body of a woman) now? Third, Śāriputra replies that the appearance of the female body is neither here nor there. That is, this body is not a real woman, so it is said to be 『nowhere.』 It is not that one abandons the female identity here and becomes a woman elsewhere, so it is said to be 『not nowhere.』 It can also be understood as appearing as nothing, so it is said to be 『nowhere.』 It is not that it first exists and then is eliminated to be called nothing, so it is said to be 『not nowhere.』 It can also be understood as appearing as nothing, so it is said to be 『nowhere.』 The previously transformed female body is said to be 『not nowhere.』 Fourth, the goddess uses Śāriputra's answer to analogize and clarify all dharmas, explaining that dharma is nowhere. All dharmas are also like this, neither here nor there. There are two meanings in this explanation. One is that the essence of dharma is not real, so it is said to be 『nowhere.』 This self-nature is originally non-existent, not that it first exists and then is eliminated to be called nothing, so it is said to be 『not nowhere.』 Second, the essence of dharma is not real, so it is called 『nowhere,』 and the appearance of dharma is not empty, so it is called 『not nowhere.』 Fifth, 『Husband is nowhere below,』 citing scriptures to prove and accomplish this view. Starting from 『From the seventh below,』 it clarifies the principle of 『no birth.』 Śāriputra initially asks, where will you be born after you disappear from here? The goddess answers by analogy, like the Buddha (Buddha, founder of Buddhism) who is born by supernatural transformation, I am born like that. The Tathāgata (Tathāgata, one of the titles of the Buddha) is born by supernatural transformation, birth is no birth, and extinction is no extinction. Therefore, the goddess takes herself as an example. Śāriputra then realizes that the Buddha is born by supernatural transformation, there is no disappearance and no birth. Disappearance is extinction. 『Below the goddess,』 she again takes what Śāriputra said to analogize and clarify that everything is like the Buddha being born by supernatural transformation, birth is no birth, and extinction is no extinction. Starting from 『From the eighth below,』 it clarifies the principle of 『no attainment.』 It is divided into three parts. First, Śāriputra asks, how long will it take to attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment)? The goddess asks in return, if Śāriputra can become an ordinary person again, then I can attain it. Second, Śāriputra states that it is impossible for him to become an ordinary person. The goddess uses this to explain that it is also impossible for her to attain Anuttarā-samyak-saṃbodhi. First, briefly analyze it. 『So the explanation below,』 explains that Bodhi (Bodhi, enlightenment) has no fixed place, so there is no one who attains Bodhi. Just like what was said above, Bodhi is free from characteristics, so it is unattainable.
身得心得。今言無處故不可得別是一義。問曰菩提在於后際。云何無處。釋言。據凡望于菩提。菩提在當。若據菩提實性以論。體外無凡。既無生死凡夫在此。焉得宣說菩提為彼。故無住處。以無處故。修證無所故無得者。三舍利弗乘言作難。現今諸佛證得菩提。過去已得未來當得如恒河沙。皆謂何乎。天女下釋。于中。初先解釋三世非三世義。汝得阿羅漢道已下。解釋諸佛得無得義。前中初言世俗文字說三世。簡相異實。非謂菩提有去來今。明實異相。是義云何。泛解有四。一就真應相對分別。應化在時故有三世。真則常住猶如虛空無去來今。二就真中性凈方便相對分別。依如涅槃性凈之果悉名涅槃。方便之果說為菩提。是則菩提藉緣修生。雖三世攝涅槃之體性出自古。不從緣生。非去來今。若依金剛般若論等。菩提門中自有性凈方便之別。方便修生說有三世。性凈體常非三世攝。無去來今。第三直就性凈之中。約就修證而為分別。性凈菩提藉緣修顯。修別前後。凈非一時。故有三世。約證反望從來常凈。以常凈故。無隱無顯非因非果。以是義故無去來今。此之一義與涅槃中舍世諦慈得第一義慈。第一義慈不從因緣其言相似。第四直就性凈之中。約緣就實而為分別。據緣望實緣外有實。緣外之實息緣方會。會之前後
【現代漢語翻譯】 現代漢語譯本 身得心得。現在說沒有處所，所以不可得，這是另一種意義。問：菩提（bodhi，覺悟）在於未來，為什麼說沒有處所？答：如果從凡夫的角度來看待菩提，菩提在未來。如果根據菩提的真實體性來論，體性之外沒有凡夫。既然沒有生死凡夫在這裡，怎麼能說菩提是他們的呢？所以沒有住處。因為沒有處所，所以修證沒有所得者。 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）用乘法來為難（天女）。現在諸佛證得菩提，過去已經得到，未來將要得到，如同恒河沙數一樣，這又該怎麼說呢？天女（Devi，女性天神）下來說明。其中，首先解釋三世（過去、現在、未來）非三世的意義。『你得到阿羅漢道已下』，解釋諸佛得與無得的意義。前面部分先說世俗文字說三世，簡要說明現象的差異，實際上並非說菩提有過去、現在、未來。說明真實與現象不同。這個意義是什麼呢？ 泛泛地解釋有四種：第一，就真（絕對）應（相對）相對分別。應化在時間中，所以有三世。真則常住，猶如虛空，沒有過去、現在、未來。第二，就真中性凈（自性清凈）方便（權巧方便）相對分別。依據如涅槃（Nirvana，寂滅）性凈之果，都稱為涅槃。方便之果說為菩提。這樣，菩提憑藉因緣修生，雖然被三世所攝，涅槃的體性出自古來，不從因緣生，非過去、現在、未來。如果依據《金剛般若論》等，菩提門中自有性凈方便的區別。方便修生，說有三世。性凈體常，非三世所攝，無過去、現在、未來。 第三，直接就性凈之中，約就修證而進行分別。性凈菩提憑藉因緣修顯，修有先後差別，凈非一時，所以有三世。約證反觀，從來常凈，因為常凈，所以無隱無顯，非因非果。因為這個意義，所以無過去、現在、未來。這個意義與《涅槃經》中舍世諦慈得第一義慈，第一義慈不從因緣的說法相似。第四，直接就性凈之中，約緣就實而進行分別。根據緣望實，緣外有實。緣外的實，息緣方能體會。體會的前後。
【English Translation】 English version The body obtains the mind's understanding. Now, saying there is no place, therefore it cannot be obtained, is another meaning. Question: Bodhi (bodhi, enlightenment) is in the future, why is it said there is no place? Answer: If viewed from the perspective of ordinary beings, Bodhi is in the future. If discussed according to the true nature of Bodhi, there are no ordinary beings outside of its essence. Since there are no ordinary beings subject to birth and death here, how can Bodhi be said to belong to them? Therefore, there is no dwelling place. Because there is no place, cultivation and realization have no attainers. Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) uses multiplication to challenge (the goddess). Now, the Buddhas attain Bodhi, having already attained it in the past and will attain it in the future, like the sands of the Ganges River, what does this mean? The goddess (Devi, female deity) descends to explain. Among them, first explain the meaning of the three times (past, present, future) not being the three times. 'You have attained the Arhat path below', explaining the meaning of the Buddhas attaining or not attaining. The previous part first says that worldly language speaks of the three times, briefly explaining the difference in phenomena, but in reality, it does not mean that Bodhi has past, present, and future. It clarifies that reality is different from phenomena. What is this meaning? Generally, there are four explanations: First, distinguish based on the relative relationship between the true (absolute) and the responsive (relative). Responsive transformation exists in time, so there are three times. The true is constant, like empty space, without past, present, or future. Second, distinguish based on the relative relationship between the pure nature (inherent purity) and expedient means (skillful means) within the true. According to the result of Nirvana (Nirvana, extinction) and pure nature, all are called Nirvana. The result of expedient means is said to be Bodhi. In this way, Bodhi arises through conditions and cultivation, although it is encompassed by the three times, the essence of Nirvana originates from ancient times, not arising from conditions, not past, present, or future. If based on the Diamond Sutra Treatise, etc., within the Bodhi gate, there is a distinction between pure nature and expedient means. Expedient means arise through cultivation, saying there are three times. The essence of pure nature is constant, not encompassed by the three times, without past, present, or future. Third, directly within the pure nature, distinguish based on cultivation and realization. The pure nature of Bodhi is manifested through conditions and cultivation, cultivation has differences in sequence, purity is not at one time, so there are three times. Looking back from the perspective of realization, it has always been pure, because it is always pure, so there is no concealment or manifestation, neither cause nor effect. Because of this meaning, there is no past, present, or future. This meaning is similar to the saying in the Nirvana Sutra of abandoning worldly compassion and attaining the supreme compassion, the supreme compassion not arising from conditions. Fourth, directly within the pure nature, distinguish based on conditions and reality. According to conditions looking towards reality, there is reality outside of conditions. The reality outside of conditions can only be experienced by ceasing conditions. Before and after the experience.
。故有三世。就實論實實外無緣。緣既不有誰來覆我。故本無隱。本既無隱豈有今顯。實性常寂不隨緣變。以是義故無去來今。泛解如是。今時所辨義當第三。又據第四理亦無傷。上來對難解釋三世義。下復對難明得無得。于中。天女先問舍利得羅漢耶。舍利次答無得而得。解有三義。一得羅漢時滅離情取名無所得。得此無得名為而得。二滅離情取名為無得。證無我理名為而得。三見法無性無可貪取名為無得。得此無得故復無得。天女下即約其所答。明佛菩薩得菩提義無得而得。解亦有三。一息情取名為無得。得此無得名為而得。二息情取名為無得。故涅槃中說十無得。實證相應名為得。故涅槃中宣說。菩薩得第一義。得道菩提及以涅槃。故非無得。三真性常寂無修無證名無所得。此無得法本為妄隱。藉緣修顯名為而得。是則無得從緣修得。反至得時得於無得。上來第二寄化顯德。自下第三。辨實顯德。于中。初明自利之德。以本願下明利他德。前自利中。爾時維摩語舍利弗天女已曾供養九十二億佛已。彰昔所修。已能游等。明先所成。前所修中應供多佛。今言九十二億佛者。當應現報一身為論。后所成中。已能遊戲菩薩神通。明其用勝。此八地上凈佛國土自在行也。所愿具足彰其德備。得無生忍明其證深。住不退轉
【現代漢語翻譯】 現代漢語譯本 因此有過去、現在、未來三世。就真實而言，真實之外沒有因緣。因緣既然不存在，誰來覆蓋我？所以本來就沒有隱蔽。本來沒有隱蔽，哪裡會有現在的顯現？實性常寂靜，不隨因緣變化。因為這個緣故，沒有過去、現在、未來。大致解釋是這樣。現在所辨析的意義應當是第三種。又根據第四種道理也沒有妨礙。上面是針對疑問解釋三世的意義。下面繼續針對疑問來闡明得到與沒有得到。其中，天女先問舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）是否證得了阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）果位。舍利弗回答說沒有得到而得到。對此有三種解釋。一是證得阿羅漢果位時，滅除了情感執取，所以名為無所得。得到這種無所得，就名為而得。二是滅除了情感執取，名為無得。證悟無我之理，名為而得。三是見到諸法沒有自性，沒有什麼可以貪戀執取，名為無得。得到這種無得，所以又無所得。天女接著就根據舍利弗的回答，闡明佛（Buddha，覺悟者）和菩薩（Bodhisattva，發願救度一切眾生的修行者）證得菩提（Bodhi，覺悟）的意義也是無得而得。對此也有三種解釋。一是止息情感執取，名為無得。得到這種無得，名為而得。二是止息情感執取，名為無得。所以在《涅槃經》（Nirvana Sutra）中說有十種無得。與真實證悟相應，名為得。所以在《涅槃經》中宣說，菩薩證得第一義諦，證得菩提以及涅槃（Nirvana，寂滅）。所以並非沒有得到。三是真性常寂靜，沒有修也沒有證，名為無所得。這種無得之法本來被虛妄所遮蔽，藉助因緣修行而顯現，名為而得。這就是說，無得是從因緣修行而得到的，反過來到了證得的時候，證得的是無得。上面第二部分是寄託變化來彰顯功德。從下面第三部分開始，辨析真實來彰顯功德。其中，首先闡明自利之德。從『以本願』開始闡明利他之德。在前面的自利部分，『爾時維摩詰（Vimalakirti，一位在家菩薩，以智慧和辯才著稱）告訴舍利弗，天女已經供養過九十二億佛』，彰顯了過去所修的功德。『已經能夠遊歷』等，闡明了先前所成就的。在前面所修的功德中，應當供養過很多佛。現在說九十二億佛，應當是就示現報身而言。在後面所成就的功德中，『已經能夠遊戲菩薩神通』，闡明了她的作用殊勝。這是八地菩薩清凈佛土的自在行。『所愿具足』，彰顯了她的功德完備。『得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻體悟）』，闡明了她的證悟深刻。『安住于不退轉（Avaivartika，永不退轉于菩提道）』。
【English Translation】 English version Therefore, there are three times: past, present, and future. Speaking of reality, there is no condition outside of reality. Since conditions do not exist, who will cover me? Therefore, there is no inherent concealment. Since there is no inherent concealment, how can there be a present manifestation? The true nature is always tranquil and does not change with conditions. For this reason, there is no past, present, or future. This is a general explanation. The meaning to be discussed now should be the third one. Furthermore, according to the fourth principle, there is no harm. The above is in response to the question explaining the meaning of the three times. The following continues to address the question to clarify obtaining and not obtaining. Among them, the goddess first asked Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) whether he had attained the Arhat (a saint who has exhausted afflictions and attained liberation) fruit. Śāriputra replied that he had obtained without obtaining. There are three explanations for this. First, when attaining the Arhat fruit, emotional attachments are extinguished, so it is called 'no attainment'. Obtaining this 'no attainment' is called 'obtaining'. Second, extinguishing emotional attachments is called 'no attainment'. Realizing the principle of no-self is called 'obtaining'. Third, seeing that all dharmas have no inherent nature and there is nothing to crave or grasp, it is called 'no attainment'. Obtaining this 'no attainment', therefore, there is again no attainment. The goddess then, based on Śāriputra's answer, clarified that the meaning of the Buddha (the Awakened One) and Bodhisattva (a practitioner who vows to save all beings) attaining Bodhi (enlightenment) is also obtaining without obtaining. There are also three explanations for this. First, ceasing emotional attachments is called 'no attainment'. Obtaining this 'no attainment' is called 'obtaining'. Second, ceasing emotional attachments is called 'no attainment'. Therefore, in the Nirvana Sutra, it is said that there are ten 'no attainments'. Corresponding with true realization is called 'attainment'. Therefore, in the Nirvana Sutra, it is proclaimed that the Bodhisattva attains the first principle, attains Bodhi, and Nirvana (extinction). Therefore, it is not without attainment. Third, the true nature is always tranquil, without cultivation or realization, called 'no attainment'. This dharma of 'no attainment' was originally obscured by delusion, and is manifested through cultivation based on conditions, called 'obtaining'. That is to say, 'no attainment' is obtained through cultivation based on conditions, and conversely, when attaining, what is attained is 'no attainment'. The second part above is to manifest virtue by entrusting transformation. From the third part below, discern reality to manifest virtue. Among them, first, the virtue of self-benefit is clarified. Starting from 'by original vow', the virtue of benefiting others is clarified. In the preceding self-benefit section, 'Then, Vimalakirti (a lay Bodhisattva known for his wisdom and eloquence) told Śāriputra that the goddess had already made offerings to ninety-two billion Buddhas', highlighting the merits cultivated in the past. 'Already able to travel', etc., clarifies what was previously accomplished. Among the merits cultivated earlier, one should have made offerings to many Buddhas. Now saying ninety-two billion Buddhas should be in terms of manifesting the reward body. Among the merits accomplished later, 'already able to play with the supernatural powers of the Bodhisattvas', clarifies that her function is outstanding. This is the unconstrained practice of the eighth-ground Bodhisattva purifying the Buddha land. 'Wishes fulfilled' highlights the completeness of her virtues. 'Obtaining the Anutpattika-dharma-kshanti (deep understanding of the non-arising and non-ceasing of all dharmas)' clarifies the depth of her realization. 'Abiding in non-retrogression (Avaivartika, never regressing from the path to Bodhi)'.
顯其位高。七地已上同得無生。今住不退是八地上。法流水中任運上升名住不退。他利可知。
佛道品者。通相論之一切所修皆菩薩行。悉是佛道。于中分別。舍相趣寂是菩薩行。證寂起用名為佛道。今修此道因以標品。名佛道品。上來兩對是自分行。自下第三。是勝進行。約位且分。自分在於六地已還。準依地經六地已還。修習舍相趣寂行故。勝進在於七地已上。準依地經七地已上。修方便智發起菩薩殊勝行故。實則兼通。就此品中初明所行。普現問下彰其所成。前所行中初明通道彰其行體。下說煩惱為如來種。顯其行本成前行非通道之義。前中初先問答正辨。后總結之。就正辨中有兩問答。文殊問言菩薩云何通達佛道。是初問也。菩薩行非名通佛道。對問總答。染法非是出世正道名為非道。諸佛常以此法化人名為佛道。菩薩行此名通佛道。問曰。非道菩薩應斷何用行乎。如上所辨。法有三門。一是對治修舍之門。有惡悉除有善皆習。故上文言。不善不生善法不滅。二息相門。善惡俱離。乃至無有一法可存。故論說言。法尚須舍何況非法。三立相門。染凈俱行。言行染者如地經說發起勝行。此中所說行非通道。下文宣說。八萬四千諸煩惱門。而諸眾生為之疲勞。諸佛以此而作佛事。如是等也。行凈可知。問曰
【現代漢語翻譯】 現代漢語譯本 彰顯菩薩的地位崇高。七地以上的菩薩都能證得無生法忍（Anutpāda-dharmakṣānti）。現在安住于不退轉地的菩薩是八地菩薩。在佛法之流中，任運自然地向上提升，名為住于不退轉地。利他的行為是可以理解的。
關於佛道品。從總相上來說，一切所修之行都是菩薩行，都是成佛之道。在其中進行分別，捨棄一切相而趨向寂滅是菩薩行，證得寂滅後起用度化眾生名為佛道。現在修習此道，因此以此來標明品名，名為佛道品。上面兩種相對的品是自分行，下面第三種是勝進行。從菩薩的階位上來說，自分行在於六地菩薩及以下，依據《十地經》（Daśabhūmika Sūtra），六地菩薩及以下修習捨棄一切相而趨向寂滅的行。勝進在於七地菩薩及以上，依據《十地經》，七地菩薩及以上修習方便智慧，發起菩薩殊勝之行。實際上是兼而有之，普遍相通的。就此品中，首先闡明所修之行，『普現』的提問以下，彰顯其所成就的果位。前面所說的行中，首先闡明通道，彰顯其行體的本質。下面說煩惱即是如來之種，彰顯其行之根本，成就前面所說的行並非是通道的含義。前面所說的通道中，首先是問答，正面辨析，然後總結。在正面辨析中有兩段問答。文殊菩薩（Mañjuśrī）問道：『菩薩如何通達佛道？』這是第一個問題。菩薩行並非名為通達佛道，這是針對提問的總回答。染污之法並非是出世的正道，名為非道。諸佛常常用此法來教化眾生，名為佛道。菩薩行此法，名為通達佛道。』有人問：『非道菩薩應該斷除，為何還要修行呢？』如上面所辨析的，法有三種門徑。一是對治修舍之門，有惡全部去除，有善全部修習。所以上文說，不善不生，善法不滅。二是息相門，善惡都遠離，乃至沒有一法可以存在。所以論中說，法尚且需要捨棄，何況非法。三是立相門，染凈同時進行。說行染污之法，如《十地經》所說，發起殊勝之行。這裡所說的行非是通道，下文宣說，八萬四千種煩惱之門，眾生因此而疲勞，諸佛用此來做佛事。』像這樣行凈法是可以理解的。有人問：
【English Translation】 English version It reveals the high position of the Bodhisattva. Those above the seventh ground (Bhūmi) all attain Anutpāda-dharmakṣānti (無生法忍). The current dwelling in the state of non-retrogression is the eighth ground. In the stream of Dharma, naturally ascending is called dwelling in the state of non-retrogression. His benefit to others is understandable.
Regarding the chapter on the Buddha Path (Buddhā-mārga). Generally speaking, all practices are Bodhisattva practices, all of which are the path to Buddhahood. Discriminating within them, abandoning all appearances and tending towards quiescence is Bodhisattva practice; realizing quiescence and then arising to function is called the Buddha Path. Now, cultivating this path, therefore, this is used to mark the chapter, named the Buddha Path chapter. The above two pairs are self-benefiting practices; the third below is superior practice. Judging by the stage, self-benefiting is at the sixth ground and below. According to the Daśabhūmika Sūtra (十地經), the sixth ground and below cultivate the practice of abandoning all appearances and tending towards quiescence. Superior progress is at the seventh ground and above. According to the Daśabhūmika Sūtra, the seventh ground and above cultivate skillful means and wisdom, initiating the superior practices of the Bodhisattva. In reality, it is both inclusive and universally connected. Within this chapter, first, clarify the practice; the question of 'Universal Manifestation' (普現) below reveals its accomplishment. In the preceding practice, first, clarify the common path, revealing the essence of the practice. Below, it is said that afflictions are the seeds of the Tathāgata (如來), revealing the root of the practice, accomplishing the meaning that the preceding practice is not the common path. In the preceding common path, first, there is question and answer, directly distinguishing, and then summarizing. Within the direct distinction, there are two questions and answers. Mañjuśrī (文殊菩薩) asks: 'How does a Bodhisattva penetrate the Buddha Path?' This is the first question. Bodhisattva practice is not called penetrating the Buddha Path; this is a general answer to the question. Defiled dharmas are not the correct path of transcending the world, called the non-path. The Buddhas always use this Dharma to transform people, called the Buddha Path. Bodhisattvas practice this, called penetrating the Buddha Path.' Someone asks: 'The non-path should be abandoned by Bodhisattvas, why practice it?' As distinguished above, there are three approaches to Dharma. First, the approach of counteracting and cultivating abandonment, all evils are removed, and all good is cultivated. Therefore, the above text says, 'Non-virtue does not arise, and virtue does not perish.' Second, the approach of ceasing appearances, both good and evil are abandoned, to the point where not a single Dharma can exist. Therefore, the treatise says, 'Even Dharma must be abandoned, how much more so non-Dharma.' Third, the approach of establishing appearances, both defilement and purity are practiced simultaneously. Saying that defiled dharmas are practiced, as the Daśabhūmika Sūtra says, initiating superior practices. The practice mentioned here is not the common path; the text below proclaims that the eighty-four thousand gates of afflictions cause beings to be weary, and the Buddhas use this to perform Buddha-deeds.' Like this, practicing pure Dharma is understandable. Someone asks:
。直爾修凈便足。何用行染。解有四義。一約行分別。行有自利利他之異。自行修凈化他現染。現染對破聲聞偏凈。修凈對破凡夫偏染。故上文言。非垢非凈是菩薩行。第二約就化人分別。人有凡聖。化凡現染。化聖修凈。又復人有大小之別。教大起染。化小唯凈。三隨法分別。法有世間涅槃之異。愿隨世間必須現染。欲求涅槃必須修凈。四顯實分別。如來藏中有二種門。一是寂滅真如之門。二是緣起作用之門。欲證是二必須了因。欲入寂門必須修凈而作了因。欲隨用門必須行染以爲了因。有此多義。故今此中現行染法通達佛道。然此染行人言唯應。他見我作義實不作。此乃一相非謂一切。若唯應者。今此所修豈可是其應通佛道。地經所說發起勝行。豈可是其應殊勝行而非實乎。實有所修那得唯應。于中分別有修有成。修必力厲學起。非我不為。成有三義。一約情分別。他見我為我實不作。作染之情聖已斷故。二約因分別。所現染用皆是大悲願力因起。非直他見。三約法分別。所現染用皆是緣起三昧法門之所示現。如如意珠雨眾寶物。故涅槃云。大般涅槃能建大義。金剛三昧種種示現。如華嚴中善財所求法界之門各有作用。如是等也。既從悲願法門力起。何得定說我實不為但是他見。又問云何行於非道。重問起發。下
【現代漢語翻譯】 現代漢語譯本 直接修習清凈之行就足夠了，為何還要行持染污之行呢？對此有四種解釋。第一，從行為上區分，行為有自利和利他之別。自己修行是修習清凈之行，教化他人則示現染污之行。示現染污之行是爲了破斥聲聞乘的偏執于清凈，修習清凈之行是爲了破斥凡夫的偏執于染污。所以上文說，『非垢非凈是菩薩行』。第二，從所教化的人來區分，人有凡夫和聖人之別。教化凡夫示現染污之行，教化聖人修習清凈之行。而且，人還有根器大小的區別，教化根器大的人可以發起染污之行，教化根器小的人只能修習清凈之行。第三，隨順法來區分，法有世間法和涅槃法之別。如果發願隨順世間，就必須示現染污之行；如果想要追求涅槃，就必須修習清凈之行。第四，從顯現實相來區分，如來藏中有兩種門，一是寂滅真如之門，二是緣起作用之門。想要證得這兩種門，必須瞭解因。想要進入寂滅之門，必須修習清凈之行作爲了因；想要隨順作用之門，必須行持染污之行作爲了因。因為有這些多種解釋，所以現在這裡說示現行持染污之法可以通達佛道。然而，這種行持染污之行的人說，『他人看見我這樣做，實際上我並沒有做。』這只是一種情況，不能說是所有情況。如果僅僅是『應』，那麼現在所修的怎麼可能說是『應』而通達佛道呢？《地經》所說的發起殊勝之行，怎麼可能說是『應』殊勝之行而不是真實的呢？如果確實有所修習，怎麼能說是僅僅是『應』呢？其中可以區分有修習和有成就。修習必定要努力學習發起，並非我不去做。成就有三種解釋。第一，從情上來區分，他人看見我這樣做，實際上我並沒有做，因為行持染污之情聖人已經斷除了。第二，從因上來區分，所示現的染污作用都是大悲願力的因所生起的，並非只是他人看見。第三，從法上來區分，所示現的染污作用都是緣起三昧法門所示現的，就像如意寶珠能降下各種寶物一樣。所以《涅槃經》說，大般涅槃能建立大義，金剛三昧能示現種種。就像《華嚴經》中善財童子所求的法界之門各有作用一樣。既然是從悲願法門的力量生起，怎麼能斷定說我實際上沒有做，只是他人看見呢？又問，『如何行於非道？』這是重複提問以引發下文。
【English Translation】 English version Directly cultivating pure practices is sufficient. Why engage in defiled practices? There are four explanations for this. First, distinguishing based on actions, actions differ in benefiting oneself and benefiting others. For oneself, one cultivates pure practices; to transform others, one manifests defilement. Manifesting defilement is to counter the 'pure' attachment of the Shravakas (hearers), while cultivating purity is to counter the 'defiled' attachment of ordinary beings. Therefore, the text above states, 'Neither defiled nor pure is the practice of a Bodhisattva.' Second, distinguishing based on the people being transformed, people are either ordinary or noble. To transform the ordinary, one manifests defilement; to transform the noble, one cultivates purity. Furthermore, people differ in their capacity. Teaching those of great capacity involves initiating defilement, while teaching those of small capacity involves only purity. Third, distinguishing based on the Dharma, the Dharma differs in worldly and Nirvana aspects. If one vows to accord with the world, one must manifest defilement; if one seeks Nirvana, one must cultivate purity. Fourth, distinguishing based on revealing reality, the Tathagatagarbha (Buddha-nature) has two gates: the gate of quiescent Suchness (true thusness) and the gate of conditioned arising. To realize these two, one must understand the cause. To enter the gate of quiescence, one must cultivate purity as the cause. To accord with the gate of function, one must engage in defilement as the cause. Because of these many explanations, it is now said here that manifesting defiled practices can lead to the path of Buddhahood. However, such a practitioner of defilement says, 'Others see me doing this, but in reality, I am not doing it.' This is only one aspect, not all aspects. If it were merely 'responding,' how could what is now cultivated be said to 'respond' and lead to Buddhahood? The 'Land Sutra' speaks of initiating supreme practices. How could it be said that it is merely 'responding' to supreme practices and not real? If there is indeed cultivation, how can it be said to be merely 'responding'? Within this, one can distinguish between cultivation and accomplishment. Cultivation requires diligent learning and initiation; it is not that I do not act. Accomplishment has three explanations. First, distinguishing based on emotion, others see me doing this, but in reality, I am not doing it, because the emotion of engaging in defilement has already been severed by the noble ones. Second, distinguishing based on cause, the manifested defiled functions all arise from the cause of great compassion and vows, not merely what others see. Third, distinguishing based on Dharma, the manifested defiled functions are all manifestations of the Dharma gate of conditioned arising Samadhi (concentration), like a wish-fulfilling jewel raining down various treasures. Therefore, the 'Nirvana Sutra' says, 'The Great Nirvana can establish great meaning, and the Vajra Samadhi can manifest various things.' Just as in the 'Avatamsaka Sutra', the Dharma gates sought by Sudhana (Shancai) in the Dharma realm each have their functions. Since it arises from the power of compassion, vows, and Dharma gates, how can it be definitively said that I am not actually doing it, but only others see it? Furthermore, the question is asked, 'How does one practice on the non-path?' This is a repeated question to initiate the following text.
對廣辨。文別有四。一起凡夫行。二從示入聲聞已下。起二乘行。三示入貧下。隨生死行。四現涅槃下。入涅槃行。四中前二凡聖相對。后二生死涅槃相對。初中有二。一現凡夫集生死行。二示行慳下。現起凡夫障道之行。集生死中明其現起煩惱業苦行。五無間而無惱恚。現起業因。殺父。殺母。殺羅漢。破和合僧。出佛身血。是其五也。此五業重受苦相續。因從果稱。故曰無間。凡夫五逆瞋惱心起。菩薩不爾。故無惱恚。至地獄等。示受苦果。至於地獄餓鬼畜生。是三塗難。至於地獄無罪垢者。地獄。實從罪業所招。菩薩化受故無罪垢。至於畜生無有無明憍慢等者。如涅槃說。貪瞋癡慢多生地獄。從地獄出受諸畜身。菩薩不爾。雖現受之而無煩惱。故無無明憍慢等過。至於餓鬼而具德者。餓鬼。多由慳貪所致。菩薩不爾。雖現處之而多福善。名具功德。行色無色不為勝者。是上二界長壽天難。欲界人天非難不論。郁單雖難文略不舉。示行貪等現起煩惱。三毒可知。下起凡夫障道行。中初起凡夫損己之行。示入魔下。明起凡夫惱他之行。損己行中初示慳等。明無正行。下示諂等。無行方便。前中初言示行慳貪現起檀障。而舍內外不惜身命。則實能施。身內財外。亦行毀禁。現起戒障。而安凈戒小罪大懼。明實堅持。示
【現代漢語翻譯】 現代漢語譯本： 對廣辨。《文別有四》中提到四種不同的行為：第一種是凡夫的行為；第二種是從『示入聲聞已下』開始，二乘（Sravaka，聲聞乘和Pratyekabuddha，緣覺乘）的行為；第三種是『示入貧下』，隨生死流轉的行為；第四種是『現涅槃下』，進入涅槃的行為。這四種行為中，前兩種是凡夫與聖人的相對，后兩種是生死與涅槃的相對。第一種（凡夫的行為）又分為兩種：一是展現凡夫聚集生死的行為，二是『示行慳下』，展現凡夫障礙修道的行為。在聚集生死的行為中，闡明了煩惱、業和苦的現起。『五無間而無惱恚』，展現了業因。殺父（matricide，弒父），殺母（patricide，弒母），殺羅漢（arhat-homicide，殺阿羅漢），破和合僧（causing disunity in the Sangha，破壞僧團和諧），出佛身血（wounding a Buddha，使佛陀流血），這就是五逆罪。這五種罪業深重，所受的苦果相續不斷，因此從果上稱之為『無間』（Avici，無間地獄）。凡夫因五逆罪而生起嗔惱之心，菩薩則不然，因此沒有惱恚。『至地獄等』，展示了所受的苦果。至於地獄（Naraka，地獄）、餓鬼（Preta，餓鬼）、畜生（Tiryagyoni，畜生），這是三惡道之苦。『至於地獄無罪垢者』，地獄實際上是由罪業所招致的，菩薩是化現受苦，所以沒有罪垢。『至於畜生無有無明憍慢等者』，如《涅槃經》（Nirvana Sutra，涅槃經）所說，貪（Lobha，貪）、嗔（Dvesha，嗔）、癡（Moha，癡）、慢（Mana，慢）多者會墮入地獄，從地獄出來後會轉生為畜生。菩薩則不然，雖然示現受畜生之身，卻沒有煩惱，所以沒有無明（Avidya，無明）、憍慢（Pride，驕慢）等過失。『至於餓鬼而具德者』，餓鬼多由慳貪所致，菩薩則不然，雖然示現處於餓鬼道，卻具有許多福德善行，所以稱為『具功德』。『行色無色不為勝者』，這是上二界（色界和無色界）長壽天之難。欲界（Kama-dhatu，欲界）的人天並非是難，所以不討論。郁單越（Uttarakuru，北俱盧洲）雖然也是難，但文中省略不提。『示行貪等現起煩惱』，三毒（Three Poisons，三毒）是貪、嗔、癡，可以理解。下面開始闡述凡夫障礙修道的行為。首先闡述凡夫損害自己的行為，『示入魔下』，闡明凡夫惱亂他人的行為。在損害自己的行為中，首先闡述慳貪等，說明沒有正當的行為。下面闡述諂媚等，說明沒有修行的方便。前面首先說『示行慳貪現起檀障』，如果捨棄內外之物，不吝惜身命，那就是真正的佈施（Dana，佈施）。身內之物和身外之物，也行毀禁，現起戒障，如果能安住于清凈的戒律，對小罪也心懷大恐懼，那就是真正地堅持戒律。示
【English Translation】 English version: Addressing the Extensive Discernment. The 'Textual Distinctions' (文別有四) mentions four types of conduct: first, the conduct of ordinary beings (凡夫); second, starting from 'showing entry into the Sravakas (聲聞) and below,' the conduct of the Two Vehicles (二乘) [Sravaka (聲聞乘) and Pratyekabuddha (緣覺乘)]; third, 'showing entry into poverty and below,' conduct that follows the cycle of birth and death (生死); and fourth, 'appearing Nirvana and below,' conduct that enters Nirvana (涅槃). Among these four, the first two are relative to ordinary beings and sages, while the latter two are relative to birth-death and Nirvana. The first (conduct of ordinary beings) is further divided into two: one is demonstrating the conduct of ordinary beings accumulating birth and death, and the other is 'showing conduct of stinginess and below,' demonstrating the conduct of ordinary beings obstructing the path to enlightenment. In the conduct of accumulating birth and death, it clarifies the arising of afflictions, karma, and suffering. 'Five without interval and without vexation,' demonstrates the causes of karma. Killing the father (matricide, 弒父), killing the mother (patricide, 弒母), killing an Arhat (arhat-homicide, 殺阿羅漢), causing disunity in the Sangha (破和合僧, disrupting the harmony of the monastic community), drawing blood from the body of a Buddha (wounding a Buddha, 使佛陀流血), these are the five heinous offenses. These five karmas are heavy, and the suffering they entail is continuous, hence they are called 'without interval' (Avici, 無間地獄) from the perspective of the result. Ordinary beings give rise to anger and vexation due to the five heinous offenses, but Bodhisattvas do not, hence they have no vexation. 'Reaching the hells and so on,' demonstrates the suffering that is received as a result. As for hells (Naraka, 地獄), hungry ghosts (Preta, 餓鬼), and animals (Tiryagyoni, 畜生), these are the sufferings of the three evil realms. 'Reaching the hells without sinful defilements,' hells are actually caused by sinful karma, but Bodhisattvas manifest to receive suffering, so they have no sinful defilements. 'Reaching the animals without ignorance, pride, and so on,' as the Nirvana Sutra (Nirvana Sutra, 涅槃經) says, those with much greed (Lobha, 貪), hatred (Dvesha, 嗔), delusion (Moha, 癡), and pride (Mana, 慢) will fall into hells, and after emerging from hells, they will be reborn as animals. Bodhisattvas are not like this; although they manifest to receive the animal body, they have no afflictions, so they have no faults such as ignorance (Avidya, 無明) and pride (Pride, 驕慢). 'Reaching the hungry ghosts but possessing virtues,' hungry ghosts are mostly caused by stinginess and greed, but Bodhisattvas are not like this; although they manifest to be in the realm of hungry ghosts, they have much merit and goodness, so they are called 'possessing virtues.' 'Practicing in the realms of form and formlessness not for superiority,' this is the difficulty of the long-lived heavens of the upper two realms (Form Realm and Formless Realm). The humans and gods of the Desire Realm (Kama-dhatu, 欲界) are not difficulties, so they are not discussed. Although Uttarakuru (Uttarakuru, 北俱盧洲) is also a difficulty, it is omitted in the text. 'Showing conduct of greed and so on, arising afflictions,' the Three Poisons (Three Poisons, 三毒) are greed, hatred, and delusion, which can be understood. Below begins to explain the conduct of ordinary beings obstructing the path to enlightenment. First, it explains the conduct of ordinary beings harming themselves, 'showing entry into Mara and below,' clarifying the conduct of ordinary beings disturbing others. In the conduct of harming oneself, first it explains stinginess and so on, explaining that there is no proper conduct. Below it explains flattery and so on, explaining that there is no expedient for practice. The former first says 'showing conduct of stinginess, arising obstacles to giving,' if one abandons internal and external things, not begrudging life, then that is true giving (Dana, 佈施). Internal and external things, also practicing breaking precepts, arising obstacles to precepts, if one can abide in pure precepts, having great fear of even small offenses, then that is truly upholding the precepts. Show
行瞋恚。現起忍障。而常慈忍。明實柔軟。示行懈怠。起精進障。勤修功德。明實策勤。示行亂意。明起禪障。而常念定明實安靜。示行愚癡。現起慧障。而通世間出世間慧。明實博知。善達五明名通世間。覺了真諦名通出世。下彰諂慢。妨求正法是故名為無行方便。于中三句。示行諂偽現有卑下。形曲名謟。心虛曰偽。而善方便隨諸經義。明實巧直。而善方便翻前謟也。巧便隨物故非曲謟。隨諸經義。翻前偽也。心依法義故無虛偽。示行憍慢現起慢高。而於眾生猶如橋樑。內實卑濡荷負一切。故於眾生猶如橋樑。示行諸惱。現起染過。除謟除慢起余煩惱。而心常凈明實不染。上來明起損己之行。示入于魔。起惱他行。順佛智慧。明實善益。正法教人名順佛慧。上來第一明起凡行。自下第二。起二乘行。示入聲聞現同小乘。而為眾生說未聞法。實有大解。示入辟支。現同中乘。而成大悲教化眾生。實有大心。自下第三。隨生死行。于中十句。前之九句現在所為。末後一句未來所作。就前九。初之五句在苦無惱。后之四句處染不污。就前五中。示入貧窮。現有所乏。而有寶手功德無盡。內實豐盈如轉輪王主藏之臣。寶從手出名為寶手。此句依果。下四正報。示入形殘。現有缺漏。而具相好以自莊嚴。寶報殊美。示入下賤
【現代漢語翻譯】 現代漢語譯本 示現嗔恚（krodha，憤怒），實則顯現忍辱的障礙，但內心常懷慈悲忍耐，表明內心真正的柔軟。外表示現懈怠，實則顯現精進的障礙，但勤奮地修習功德，表明內心真正的策勵勤奮。外表示現心意散亂，實則顯現禪定的障礙，但內心常念正定，表明內心真正的安靜。外表示現愚癡，實則顯現智慧的障礙，但通達世間和出世間的智慧，表明內心真正的博學多知。精通五明（聲明、工巧明、醫方明、因明、內明）稱為通達世間，覺悟真諦稱為通達出世間。下面彰顯諂媚和傲慢，妨礙尋求正法，所以稱為沒有方便之行。其中三句，外表示現諂媚虛偽，顯現有卑下之相，行為彎曲叫做諂，內心虛假叫做偽，但善於運用方便，隨順各種經義，表明內心真正的巧妙正直。善於運用方便，是與前面的諂媚相反。巧妙方便隨順事物，所以不是彎曲諂媚。隨順各種經義，是與前面的虛偽相反，內心依據法義，所以沒有虛偽。外表示現驕慢，顯現有傲慢高舉之相，但對於眾生猶如橋樑，內心實在謙卑柔和，荷擔負重一切，所以對於眾生猶如橋樑。外表示現各種煩惱，顯現有染污的過失，去除諂媚和傲慢，生起其餘的煩惱，但內心常保清凈，表明內心實在不被染污。上面說明示現生起損害自己的行為。示現進入魔道，生起惱害他人的行為，順應佛的智慧，表明內心實在善良有益。以正法教導他人，稱為順應佛的智慧。上面第一部分說明示現生起凡夫的行為。從下面第二部分開始，示現生起二乘（聲聞乘和緣覺乘）的行為。外表示現進入聲聞乘，顯現與小乘相同，但為眾生宣說未曾聽聞的佛法，實在具有廣大的理解。外表示現進入辟支佛乘，顯現與中乘相同，成就廣大的慈悲教化眾生，實在具有廣大的心量。從下面第三部分開始，隨順生死輪迴的行為。其中十句，前面的九句是現在所為，最後一句是未來所作。就前面的九句來說，最初的五句是在苦難中沒有煩惱，後面的四句是處於染污而不被污染。就前面的五句來說，外表示現進入貧窮，顯現有缺乏之相，但具有寶手，功德無盡，內心實在豐盈，如同轉輪聖王掌管寶藏的大臣。寶物從手中涌出，稱為寶手。這句是依據果報來說的，下面的四句是正報。外表示現形體殘缺，顯現有缺漏之相，但具足相好以莊嚴自身，寶貴的果報殊勝美好。外表示現**
【English Translation】 English version Appearing to harbor anger (krodha), actually manifesting obstacles to forbearance, yet constantly possessing loving-kindness and patience, revealing true inner gentleness. Seeming to act with laziness, actually manifesting obstacles to diligence, yet diligently cultivating merits, revealing true inner encouragement and effort. Seeming to act with a distracted mind, actually manifesting obstacles to meditation, yet constantly mindful and settled, revealing true inner tranquility. Seeming to act with foolishness, actually manifesting obstacles to wisdom, yet being thoroughly versed in worldly and supramundane wisdom, revealing true inner erudition. Being skilled in the five sciences (sound, crafts, medicine, logic, inner science) is called being versed in the world; awakening to the true reality is called being versed in the supramundane. The following highlights flattery and arrogance, which hinder the seeking of the true Dharma; therefore, it is called acting without skillful means. Among these three phrases, appearing to act with flattery and deceit, exhibiting a humble appearance, with crooked behavior called flattery, and a false heart called deceit, yet skillfully employing expedient means, according with various sutra meanings, revealing true inner skillfulness and straightforwardness. Skillfully employing expedient means is the opposite of the previous flattery. Skillful expedient means accord with things, so it is not crooked flattery. According with various sutra meanings is the opposite of the previous deceit; the heart relies on the meaning of the Dharma, so there is no falsehood. Seeming to act with pride, exhibiting an arrogant and haughty appearance, yet being like a bridge for all beings, inwardly truly humble and gentle, bearing and carrying everything, therefore being like a bridge for all beings. Seeming to act with various afflictions, exhibiting defiled faults, removing flattery and arrogance, giving rise to other afflictions, yet the mind constantly remaining pure, revealing true inner non-attachment. The above explains appearing to engage in actions that harm oneself. Appearing to enter the path of Mara, giving rise to actions that harm others, conforming to the wisdom of the Buddha, revealing true inner goodness and benefit. Teaching others with the true Dharma is called conforming to the wisdom of the Buddha. The above first part explains appearing to engage in the actions of ordinary beings. From the following second part onwards, appearing to engage in the actions of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Appearing to enter the Śrāvakayāna, appearing similar to the Small Vehicle, yet expounding the Dharma that has not been heard before for sentient beings, truly possessing great understanding. Appearing to enter the Pratyekabuddhayāna, appearing similar to the Middle Vehicle, accomplishing great compassion to teach and transform sentient beings, truly possessing a great mind. From the following third part onwards, acting in accordance with the cycle of birth and death. Among these ten phrases, the first nine phrases are present actions, and the last phrase is future actions. Regarding the first nine phrases, the first five phrases are without affliction in suffering, and the last four phrases are in defilement without being defiled. Regarding the first five phrases, appearing to enter poverty, exhibiting a lack of possessions, yet possessing a treasure hand, with endless merits, inwardly truly abundant, like a minister in charge of treasures for a Cakravartin (wheel-turning king). Treasures emerging from the hand are called a treasure hand. This phrase is based on the result; the following four phrases are the direct reward. Appearing to have physical defects, exhibiting imperfections, yet possessing excellent marks and characteristics to adorn oneself, the precious reward being especially beautiful. Appearing to be **
。現處卑劣。而生佛種具諸功德。稟藉尊高。示入羸丑。現居衰漏。而得那羅眾生樂見。色身堅妙得。那羅延。色身堅也。那羅胡語。此云堅牢。眾生樂見色身妙也。示入老病現有衰退。永斷病根超越死畏。法身康盛。上來五句在苦無惱。自下四句處染不污。初二無愛。次一無癡。后一無見。就前二中。示有資生現居豐逸。恒觀無常實無所貪。內除保愛。示有妻妾現處塵染。而常遠離五欲淤。內心恒凈。此明離愛。現於訥鈍外示愚拙。而成辨才總持無失。內實明利。此明離癡。示入邪濟現同外道。而以正濟渡諸眾生。心無異執。此明離見。上來九句現在所為。下二明其未來所作。現入諸道六趣皆生。而斷因緣實行常凈。上來第三隨生死行。自下第四入涅槃行。現於涅槃應取小滅。不斷生死常隨諸有。上來第一問答正辨。文殊師利能如是行為通佛道。總以結之。上來通道明其所行。下說煩惱為如來種。彰其行本成前行非通佛道義。云何成前。良以煩惱是佛種故。向前行非名通佛道。文中有二。一問答正辨。二迦葉述贊。前中維摩先問起發。何等為種。前通佛道維摩自說。今如來種何不自論反問文殊。釋言。維摩上來宣說行非通道。恐人不信。故今反問文殊佛種。欲令宣說成己所辨。異人同說明理決定。文殊下答。純說一
【現代漢語翻譯】 現代漢語譯本 現在（菩薩）處於卑微低下的境地，卻能生出具備各種功德的佛種（成佛的種子）。（菩薩）憑藉著尊貴崇高的出身，卻示現出羸弱醜陋的形象。現在居住在衰敗漏損之處，卻能得到那羅（Narayana，意為堅固）眾生的喜樂愛見。色身堅固美妙，如同那羅延（Narayana， विष्णु的別名，意為堅固者）。那羅（Nara）是胡語，這裡的意思是堅牢。眾生樂於見到的色身是美妙的。（菩薩）示現出衰老病弱的樣子，呈現出衰退之相，卻能永遠斷除病根，超越對死亡的恐懼，法身康健強盛。以上五句說明（菩薩）在苦難中沒有煩惱。下面四句說明（菩薩）處於染污之中而不被污染。最初兩句說明沒有貪愛，接下來一句說明沒有愚癡，最後一句說明沒有邪見。就前面的兩句來說，（菩薩）示現有資財以維持生活，現在居住在豐裕安逸的環境中，卻經常觀察世事無常，實際上沒有絲毫貪戀，內心去除保護和愛惜之情。（菩薩）示現有妻妾，現在處於塵世的染污之中，卻經常遠離五欲的污泥，內心恒常清凈。這說明遠離貪愛。（菩薩）示現出言語遲鈍，外表呈現出愚笨拙劣的樣子，卻能成就辯才無礙，總持一切法而不遺失，內心實在明智聰慧。這說明遠離愚癡。（菩薩）示現進入邪道，表面上與外道相同，卻用正法救度一切眾生，心中沒有不同的執著。這說明遠離邪見。以上九句說明（菩薩）現在所做的事情。下面兩句說明（菩薩）未來所做的事情。（菩薩）現在進入各種道，在六道中都去投生，卻能斷除因緣，實際修行常保清凈。以上第三部分是隨順生死而行。下面第四部分是進入涅槃之行。（菩薩）現在示現涅槃，應該取小滅之境，卻不斷絕生死，經常隨順諸有。以上是第一部分，問答辨析。（文殊師利菩薩）能夠這樣修行，就是通達佛道。總括以上內容。（上面）闡明通達佛道，說明（菩薩）所修行的內容。（下面）說煩惱是如來種，彰顯（菩薩）修行的根本，成就前面所說的修行並非通達佛道的意義。為什麼說成就前面所說的意義呢？因為煩惱是佛種的緣故，所以前面的修行不能稱為通達佛道。文中包含兩部分：一是問答辨析，二是迦葉的述說和讚歎。在第一部分中，維摩詰（Vimalakirti）首先提問引發話題：什麼是（佛）種？前面說通達佛道是維摩詰自己說的，現在如來種為什麼不自己論述，反而問文殊（Manjusri）呢？解釋說：維摩詰（Vimalakirti）上面宣說修行並非通達佛道，恐怕人們不相信，所以現在反問文殊（Manjusri）佛種，想要讓他宣說，成就自己所辨析的道理。不同的人共同說明，道理就確定了。文殊（Manjusri）下面回答，完全說的是一……
【English Translation】 English version Now (the Bodhisattva) dwells in a humble and inferior state, yet gives rise to the Buddha-seed (the seed of Buddhahood), possessing all kinds of merits. Relying on a noble and exalted origin, (the Bodhisattva) manifests a weak and ugly appearance. Now residing in a decaying and leaky place, (the Bodhisattva) is still pleasing and delightful to the Narayana (Narayana, meaning firm) beings. The physical body is firm and wonderful, like Narayana (Narayana, another name for Vishnu, meaning the firm one). Nara is a foreign word, here meaning firm and solid. The physical body that beings delight in seeing is wonderful. (The Bodhisattva) manifests old age and sickness, showing signs of decline, yet can forever cut off the root of disease, transcend the fear of death, and the Dharma-body is healthy and strong. The above five sentences explain that (the Bodhisattva) has no afflictions in suffering. The following four sentences explain that (the Bodhisattva) is in defilement without being defiled. The first two sentences explain the absence of attachment, the next sentence explains the absence of ignorance, and the last sentence explains the absence of wrong views. Regarding the previous two sentences, (the Bodhisattva) manifests having resources to maintain life, now residing in an affluent and comfortable environment, yet constantly observes the impermanence of things, and actually has no greed, internally removing the feelings of protection and cherishing. (The Bodhisattva) manifests having wives and concubines, now being in the defilement of the world, yet constantly stays away from the mud of the five desires, and the inner mind is always pure. This explains being away from attachment. (The Bodhisattva) manifests being slow in speech, outwardly showing a foolish and clumsy appearance, yet can achieve eloquence without hindrance, upholding all Dharmas without loss, and the inner mind is truly wise and intelligent. This explains being away from ignorance. (The Bodhisattva) manifests entering into heretical paths, outwardly appearing the same as the heretics, yet uses the right Dharma to save all beings, and there are no different attachments in the heart. This explains being away from wrong views. The above nine sentences explain what (the Bodhisattva) is doing now. The following two sentences explain what (the Bodhisattva) will do in the future. (The Bodhisattva) now enters into various paths, being born in all six realms, yet can cut off the causes and conditions, and actual practice is always pure. The above third part is following the cycle of birth and death. The following fourth part is entering into Nirvana. (The Bodhisattva) now manifests Nirvana, should take the small extinction, yet does not cut off birth and death, and constantly follows all existences. The above is the first part, question and answer analysis. (Manjusri Bodhisattva) can practice in this way, which is to understand the Buddha-path. Summarize the above content. (Above) clarify understanding the Buddha-path, explaining what (the Bodhisattva) practices. (Below) say that afflictions are the Buddha-seed, highlighting the root of (the Bodhisattva)'s practice, achieving the meaning that the previous practice is not understanding the Buddha-path. Why is it said to achieve the previous meaning? Because afflictions are the Buddha-seed, so the previous practice cannot be called understanding the Buddha-path. The text contains two parts: one is question and answer analysis, and the other is Kashyapa's narration and praise. In the first part, Vimalakirti first asks to initiate the topic: What is the (Buddha) seed? Previously, saying that understanding the Buddha-path was said by Vimalakirti himself, now why doesn't the Tathagata seed discuss it himself, but instead asks Manjusri? The explanation is: Vimalakirti above declared that practice is not understanding the Buddha-path, fearing that people would not believe it, so now he asks Manjusri about the Buddha-seed, wanting him to declare it, achieving the reason he analyzed. Different people explain together, and the reason is determined. Manjusri answers below, completely saying one...
切煩惱惡法為如來種。何故而然。為欲成前行非通道。所以偏舉。問曰。生死煩惱業等違障佛道。云何說之為如來種。泛解有三。一佛性緣起整合凡夫不善五陰。此不善陰體。是真心能為如來正因種子名如來種。故涅槃云。無明等結悉是佛性。性猶種也。二不善眾生能厭生死。上求佛道故名一切惡不善法為如來種。故地持云。以有煩惱樂求凈法名以有因。因猶種矣。三有煩惱者能行非道攝取眾生。以此能起通佛道行名如來種。今此所論義當后二。文中初說煩惱惡法為如來種。曰何謂下問答解釋。前中有其十二句別。一有身為種。二十五有生死之報名為有身。說此有身為佛種也。第二無明有愛為種。前身苦果。此是集因。煩惱無量無明有愛有分根本。所以偏說。第三宣說貪瞋癡等三毒為種。義如別章。此應具論。第四宣說四倒為種。生死之法實無常無我不凈。妄計以為常樂我凈。是其四也。第五宣說五蓋為種。貪瞋睡眠掉悔及疑是其五也。第六宣說六入為種。眼等六根名為六入。第七宣說七識處為種。欲界人天合以為一也。色界地中下三禪處即以為三。通前為四。無色界中下三空處復以為三。通前說七。問曰。欲界有三塗處。何故不說。論言。三塗有苦前逼識不樂安。故非識處。於色界中第四禪處何故不說。論言。彼中
【現代漢語翻譯】 現代漢語譯本 斷除煩惱惡法即是如來之種。為何這樣說呢？爲了成就前行（Purvacarana），而非真正的解脫之道（通達佛道），所以特別舉出這些。有人問：生死、煩惱、業等違背和障礙佛道，為何說它們是如來之種呢？對此有三種普遍的解釋：一、佛性（Buddha-dhatu）的緣起（Pratītyasamutpāda）聚集形成了凡夫不善的五陰（Panca-skandha）。這不善的五陰之體，是真心（Citta）能夠成為如來正因的種子，所以稱為如來之種。因此《涅槃經》（Nirvana Sutra）說：『無明（Avidya）等結縛都是佛性。』性，就是種子的意思。二、不善的眾生能夠厭惡生死，向上尋求佛道，所以說一切惡不善法都是如來之種。因此《地持經》（Bodhisattvabhumi Sutra）說：『因為有煩惱，才樂於尋求清凈之法，這稱為有因。』因，就是種子的意思。三、有煩惱的人能夠行於非正道，從而攝取眾生，以此能夠發起通往佛道的修行，所以稱為如來之種。現在這裡所討論的意義，相當於后兩種。文中最初說煩惱惡法是如來之種，接著用『何謂』來提問，然後進行回答解釋。前面有十二句不同的說法。一、有身（Satkaya）是種子。二十五有（二十五種存在狀態）生死的別名叫做有身，說這有身是佛種。二、無明和有愛（Bhava-trsna）是種子。前身是苦果，這是集因。煩惱無量，無明和有愛是根本。所以特別提出來說。三、宣說貪（Raga）、嗔（Dvesha）、癡（Moha）等三毒（Tri-visa）是種子。意義如同別的章節。這裡應該詳細論述。四、宣說四倒（Viparyasa）是種子。生死之法實際上是無常（Anitya）、無我（Anatma）、不凈（Asubha）的，卻妄計以為常、樂（Sukha）、我、凈。這就是四倒。五、宣說五蓋（Panca-nivaranas）是種子。貪、嗔、睡眠（Styana-middha）、掉悔（Audhatya-kaukritya）以及疑（Vicikitsa）就是五蓋。六、宣說六入（Sad-ayatana）是種子。眼（Caksu）等六根（Indriya）稱為六入。七、宣說七識處（Saptavijnanasthiti）是種子。欲界（Kama-dhatu）的人天（Deva）合在一起算作一個。色界（Rupa-dhatu）中下三禪（Dhyana）之處就作為三個。連同前面的是四個。無色界（Arupa-dhatu）中下三空處又作為三個。連同前面說的是七個。有人問：欲界有三塗（Tri-apaya）之處，為什麼不說呢？論中說：三塗有苦難在前逼迫，識不樂於安住，所以不是識處。在色界中第四禪（Caturtha-dhyana）之處為什麼不說呢？論中說：那裡
【English Translation】 English version Cutting off afflictions and evil dharmas is the seed of the Tathagata (Tathagata-garbha). Why is this so? It is for the sake of accomplishing the preliminary practice (Purvacarana), not the path to liberation (通達佛道), therefore they are specifically mentioned. Someone asks: Birth, death, afflictions, karma, etc., contradict and obstruct the Buddha's path, so how can they be said to be the seed of the Tathagata? There are three general explanations for this: First, the arising of Buddha-nature (Buddha-dhatu) gathers and forms the five aggregates (Panca-skandha) of ordinary beings. The substance of these unwholesome aggregates is the true mind (Citta), which can become the seed of the direct cause of the Tathagata, and is therefore called the seed of the Tathagata. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'Ignorance (Avidya) and other bonds are all Buddha-nature.' 'Nature' is like a seed. Second, unwholesome beings can be disgusted with birth and death and seek the Buddha's path upwards, so all evil and unwholesome dharmas are called the seed of the Tathagata. Therefore, the Bodhisattvabhumi Sutra (Bodhisattvabhumi Sutra) says: 'Because there are afflictions, one is happy to seek pure dharmas, this is called having a cause.' 'Cause' is like a seed. Third, those with afflictions can practice non-virtuous paths to gather sentient beings, and with this, they can initiate practices that lead to the Buddha's path, and this is called the seed of the Tathagata. The meaning discussed here is equivalent to the latter two. The text initially states that afflictions and evil dharmas are the seed of the Tathagata, and then uses 'What is it' to ask, and then answers and explains. There are twelve different statements in the preceding part. First, having a body (Satkaya) is a seed. The other name for the birth and death of the twenty-five existences (二十五有) is called having a body, and it is said that this having a body is the seed of the Buddha. Second, ignorance (Avidya) and craving for existence (Bhava-trsna) are seeds. The previous body is the fruit of suffering, and this is the cause of accumulation. Afflictions are immeasurable, and ignorance and craving for existence are the root. Therefore, they are specifically mentioned. Third, it is declared that the three poisons (Tri-visa) such as greed (Raga), hatred (Dvesha), and delusion (Moha) are seeds. The meaning is like that in other chapters. This should be discussed in detail here. Fourth, it is declared that the four inversions (Viparyasa) are seeds. The dharmas of birth and death are actually impermanent (Anitya), without self (Anatma), and impure (Asubha), but they are falsely considered to be permanent, pleasurable (Sukha), self, and pure. These are the four inversions. Fifth, it is declared that the five hindrances (Panca-nivaranas) are seeds. Greed, hatred, sleepiness (Styana-middha), restlessness and remorse (Audhatya-kaukritya), and doubt (Vicikitsa) are the five hindrances. Sixth, it is declared that the six entrances (Sad-ayatana) are seeds. The six sense organs (Indriya) such as the eye (Caksu) are called the six entrances. Seventh, it is declared that the seven abodes of consciousness (Saptavijnanasthiti) are seeds. The humans and gods (Deva) of the desire realm (Kama-dhatu) are counted as one. The lower three dhyanas (Dhyana) in the form realm (Rupa-dhatu) are counted as three. Together with the previous one, there are four. The lower three formless realms (Arupa-dhatu) are counted as three again. Together with the previous ones, there are seven. Someone asks: Why are the three evil destinies (Tri-apaya) in the desire realm not mentioned? The treatise says: The three evil destinies have suffering pressing from the front, and consciousness does not like to dwell there, so they are not abodes of consciousness. Why is the fourth dhyana (Caturtha-dhyana) in the form realm not mentioned? The treatise says: There,
有無想報殘害心識。又四禪中有五凈居樂求涅槃殘滅心識。不欲久安故非識處。無色界中非想天處何故不說。論言。彼中有滅盡定。亦滅心識。識不樂安故非識處。第八宣說八邪為種。邪見．邪思惟．邪念．邪定．邪語．邪業．邪命．邪精進．是其八也。第九宣說九惱處為種。愛我怨家。憎我善友及與我身。為三惱處。三世分別即為九也。第十宣說十不善業道以為佛種。殺．盜．邪淫．妄言．綺語．兩舌．惡罵．貪．瞋．邪見．是其十也。其第十一六十二見以為佛種。廣如別章。此應具論。其第十二宣說一切煩惱為種。上來別論。下總釋之。曰何謂也問前起后。此皆生死障道之法。今說佛種其義何謂。下對釋之。義意如前。有煩惱者能厭生死。求大菩提故名佛種。又能行非通達佛道亦名佛種。文中有三。一就愛煩惱釋為佛種。二又如殖下就見煩惱釋為佛種。三是故當知一切煩下。通釋一切煩惱為種。前中初法。次喻。后合。法中若見無為入正不能復發三菩提心。舉非顯是。聲聞見證無為涅槃為入正位。于中樂著不能求大。是故不能發菩提心。是中亦應明凡能發。文略不說。翻前可知。喻中高原不生蓮華。喻前非也。取著無為名高陸地。卑濕淤泥乃生此華。喻前所明凡夫能也。閤中如是見無為法入正位者不生佛法。合前
【現代漢語翻譯】 現代漢語譯本 有沒有想要報復、殘害心識的想法？還有，在四禪天中，有五凈居天（Suddhavasa，色界天的最高層，只有阿那含果位的聖者才能居住）的眾生，他們爲了追求涅槃，想要徹底滅盡心識。因為他們不希望長久安住於此，所以不是識處（Vijnana-sthiti，意識的住所）。在無色界中，為什麼沒有提到非想非非想處天（Nevasaññānāsaññāyatana，既非有想也非無想的境界）？論中說，因為那裡有滅盡定（Nirodha-samāpatti，一種止息一切心識活動的禪定），也能滅盡心識。因為心識不樂於安住，所以不是識處。第八宣說八邪（八邪道）為種子，即邪見（Micchā-ditthi，錯誤的見解）、邪思惟（Micchā-sankappa，錯誤的思維）、邪念（Micchā-sati，錯誤的念頭）、邪定（Micchā-samādhi，錯誤的禪定）、邪語（Micchā-vācā，錯誤的言語）、邪業（Micchā-kammanta，錯誤的行為）、邪命（Micchā-ājīva，錯誤的生活方式）、邪精進（Micchā-vāyāma，錯誤的努力）。第九宣說九惱處為種子，愛我者、怨恨者，憎我者、善友，以及我自身，這三者分別與過去、現在、未來三世相關聯，就形成了九惱處。第十宣說十不善業道（Dasa akusala kammapatha）作為佛種，即殺生（Pāṇātipātā，殺害生命）、偷盜（Adinnādānā，不予而取）、邪淫（Kāmesu micchācārā，不正當的性行為）、妄語（Musāvādā，虛妄的言語）、綺語（Pharusavācā，花言巧語）、兩舌（Pisuṇā vācā，挑撥離間的言語）、惡口（Parusavācā，粗惡的言語）、貪慾（Abhijjhā，貪婪）、嗔恚（Vyāpāda，嗔恨）、邪見（Micchā-ditthi，錯誤的見解）。第十一，六十二見（62 kinds of wrong views）作為佛種，詳細內容在其他章節中討論。這裡應該詳細論述。第十二，宣說一切煩惱（Kilesa）作為佛種。以上是分別論述，下面總的解釋。問：這是什麼意思呢？前面提出的這些都是障礙生死、障礙佛道的法，現在說它們是佛種，是什麼意思呢？下面進行解釋：意義和前面一樣，有煩惱的人能夠厭惡生死，尋求大菩提（Mahābodhi，偉大的覺悟），所以稱為佛種。又能夠行於非道，通達佛道，也稱為佛種。文中包含三個方面：一是就愛煩惱解釋為佛種，二是『又如殖下』就見煩惱解釋為佛種，三是『是故當知一切煩下』，總的解釋一切煩惱為種子。在第一個方面中，先是正說，然後是比喻，最後是總結。在正說中，如果證悟了無為法（Asankhata-dharma，不生不滅的法）而入于正位（Sotāpanna，入流果），就不能再次發起三菩提心（Sammasambodhi-citta，正等覺之心）。這是舉反面來顯明正面。聲聞（Sāvaka，佛陀的弟子）證悟無為涅槃（Nibbāna，寂滅）而入于正位，如果樂著于其中，就不能尋求偉大的菩提，所以不能發起菩提心。這裡也應該說明凡夫能夠發起菩提心，但文中省略了，可以根據前面的內容反推得知。比喻中，高原上不生長蓮花，比喻前面的情況。執著于無為法，就像高高的陸地。只有在卑濕的淤泥中才能生長蓮花，比喻前面所說的凡夫能夠發起菩提心。總結中，像這樣，證悟無為法而入于正位的人，不能生起佛法，總結了前面的內容。
【English Translation】 English version Is there any thought of wanting to retaliate and harm consciousness? Also, in the four Dhyanas (Jhāna, meditative states), there are beings in the five Pure Abodes (Suddhavasa, the highest realm of the Form realm, only inhabited by saints of the Anagami stage) who, in their pursuit of Nirvana (Nibbāna, liberation), seek to completely extinguish consciousness. Because they do not wish to dwell there for long, it is not a 'sphere of consciousness' (Vijnana-sthiti, abode of consciousness). In the Formless Realm, why is the 'Neither Perception nor Non-Perception' realm (Nevasaññānāsaññāyatana, the state of neither perception nor non-perception) not mentioned? The treatise states that there is the 'Cessation of Perception and Feeling' (Nirodha-samāpatti, a meditative attainment where all mental activity ceases) there, which also extinguishes consciousness. Because consciousness does not delight in dwelling there, it is not a 'sphere of consciousness.' Eighthly, it proclaims the Eightfold Wrong Path (Aṭṭhāṅgiko micchāmaggo) as seeds, namely: Wrong View (Micchā-ditthi, incorrect understanding), Wrong Thought (Micchā-sankappa, incorrect thought), Wrong Mindfulness (Micchā-sati, incorrect mindfulness), Wrong Concentration (Micchā-samādhi, incorrect concentration), Wrong Speech (Micchā-vācā, incorrect speech), Wrong Action (Micchā-kammanta, incorrect action), Wrong Livelihood (Micchā-ājīva, incorrect livelihood), and Wrong Effort (Micchā-vāyāma, incorrect effort). Ninthly, it proclaims the Nine Grounds of Annoyance as seeds: those who love me, those who hate me, those who despise me, good friends, and myself. These three, when considered in relation to the past, present, and future, become the Nine Grounds of Annoyance. Tenthly, it proclaims the Ten Non-Virtuous Actions (Dasa akusala kammapatha) as seeds of Buddhahood: killing (Pāṇātipātā, taking life), stealing (Adinnādānā, taking what is not given), sexual misconduct (Kāmesu micchācārā, improper sexual relations), false speech (Musāvādā, lying), frivolous speech (Pharusavācā, idle chatter), divisive speech (Pisuṇā vācā, tale-bearing), harsh speech (Parusavācā, abusive language), greed (Abhijjhā, covetousness), hatred (Vyāpāda, ill-will), and wrong view (Micchā-ditthi, incorrect understanding). Eleventhly, the Sixty-Two Wrong Views (62 kinds of wrong views) are seeds of Buddhahood, as discussed in detail in other chapters. This should be discussed in detail here. Twelfthly, it proclaims all Afflictions (Kilesa) as seeds. The above is a separate discussion; below is a general explanation. Question: What does this mean? The things mentioned earlier are all dharmas that obstruct birth and death and obstruct the path to Buddhahood. Now, saying that they are seeds of Buddhahood, what does that mean? The following is the explanation: The meaning is the same as before. Those who have afflictions can be disgusted with birth and death and seek Great Bodhi (Mahābodhi, great enlightenment), so they are called seeds of Buddhahood. Furthermore, being able to walk on non-paths and understand the Buddha's path is also called a seed of Buddhahood. There are three aspects in the text: first, explaining loving afflictions as seeds of Buddhahood; second, 'Moreover, like planting below' explaining view afflictions as seeds of Buddhahood; and third, 'Therefore, know that all afflictions below' generally explaining all afflictions as seeds. In the first aspect, first is the direct statement, then the analogy, and finally the conclusion. In the direct statement, if one realizes the Unconditioned Dharma (Asankhata-dharma, unconditioned dharma) and enters the Stream-Enterer stage (Sotāpanna, stream enterer), one cannot generate the mind of Supreme Enlightenment (Sammasambodhi-citta, the mind of perfect enlightenment) again. This is using the negative to highlight the positive. A Sravaka (Sāvaka, disciple of the Buddha) realizes the Unconditioned Nirvana (Nibbāna, liberation) and enters the Stream-Enterer stage, if one is attached to it, one cannot seek great Bodhi, so one cannot generate the Bodhi mind. It should also be explained here that ordinary people can generate the Bodhi mind, but the text omits it; it can be inferred from the previous content. In the analogy, lotuses do not grow on high ground, which is analogous to the previous situation. Attachment to the Unconditioned Dharma is like high ground. Only in the low, wet mud can lotuses grow, which is analogous to the ordinary people mentioned earlier being able to generate the Bodhi mind. In the conclusion, like this, those who realize the Unconditioned Dharma and enter the Stream-Enterer stage cannot generate the Buddha Dharma, which concludes the previous content.
高原不生蓮華。煩惱泥中乃有眾生趣佛法耳。合濕淤泥乃生此華。就見煩惱釋為種中。先喻。后合。喻中殖種于空不生。喻小非種。菩提心法名之為種。用教聲聞名之為殖。聲聞樂寂說之為空。以樂寂故不起大心名終不生。糞壤之地乃得滋茂。喻凡是種。我見眾生名糞壤地。此能決意求大菩提名能滋茂。下合顯法。入無為者不生佛法。合前殖種于空不生。起我見心如須彌山猶能發心。合糞壤地乃能滋茂。五見斯能。我見是本。所以偏說。自下第三通釋一切煩惱為種。是故當知一切煩惱為如來種。乘前顯后。是前愛見為佛種故。當知其餘一切煩惱皆如來種。此顯是也。下彰其非。前喻。后合。不能隨染行非通道。名為不入煩惱大海。以不入故不能得生一切智寶。自下第二。迦葉述贊。爾時迦葉嘆言善哉快說是語。是讚語也。誠如下述。于中四對。皆初述前凡夫為種。後述向前小乘非種。四對何別。第一明其煩惱眾生能為佛種二乘不能。第二明其惡業眾生能為佛種二乘不能。三雙結前二。四雙釋前二。就初對中。誠如所言塵勞之疇為如來種。述前凡夫能為佛種。煩惱坌污名之為塵。有能勞亂。說以為勞。疇謂疇輩亦曰疇類。起煩惱者疇輩品類名塵勞疇。此等實能為如來種。我等今者不復堪任發菩提心。呵毀二乘成前文中小
【現代漢語翻譯】 現代漢語譯本 高原上不生長蓮花（Lotus）。只有在充滿煩惱的泥土中，眾生才能趨向佛法。只有在潮濕的淤泥中，才能生長出蓮花。因此，要認識到煩惱是菩提的種子。這是先比喻，后結合。比喻中，在空中種植種子是不會生長的，比喻小乘（Hinayana）不是菩提的種子。菩提心法被稱為種子，用教義引導聲聞（Śrāvaka）被稱為種植。聲聞安於寂靜，認為一切皆空，因為貪戀寂靜，所以不會生起大乘之心，終究不能開花結果。只有在糞土之地，才能得到滋養茂盛，比喻凡夫是菩提的種子。將我見（Ātma-dṛṣṭi）的眾生比作糞土之地，能夠下定決心尋求大菩提，就能夠得到滋養茂盛。下面結合來顯明佛法。 進入無為境界的人，不能生出佛法，這呼應了前面所說的在空中種植種子不會生長。生起我見之心，即使像須彌山（Sumeru）一樣巨大，仍然能夠發起菩提心，這呼應了糞土之地能夠滋養茂盛。五見（Five Views）能夠做到這一點，而我見是根本，所以特別說明。從下面開始，第三點是普遍解釋一切煩惱都是菩提的種子。因此，應當明白一切煩惱都是如來的種子。承接前面的內容，顯明後面的道理。因為前面的愛見（Love and Views）是成佛的種子，所以應當明白其餘一切煩惱都是如來的種子，這是顯明。下面彰顯其否定方面。先比喻，后結合。不能隨順染污而行，就不能進入通往菩提的道路，這被稱為不進入煩惱的大海。因為不進入煩惱的大海，所以不能得到一切智寶（Sarvajñā）。 下面是第二部分，迦葉（Kāśyapa）的述贊。當時，迦葉讚歎說：『說得好啊！說得太好了！』這是讚歎之語，確實如以下所述。其中有四種對比。都是先敘述前面的凡夫是菩提的種子，后敘述前面的小乘不是菩提的種子。這四種對比有什麼區別呢？第一，說明煩惱眾生能夠成為佛的種子，而二乘（Śrāvaka and Pratyekabuddha）不能。第二，說明作惡業的眾生能夠成為佛的種子，而二乘不能。第三，總結前兩種情況。第四，解釋前兩種情況。就第一種對比而言，確實如所說，塵勞之輩是如來的種子。敘述前面的凡夫能夠成為佛的種子。煩惱的污垢被稱為塵，具有能夠擾亂的作用，被稱為勞。疇是指同類，也說是同輩。生起煩惱的同輩品類被稱為塵勞之輩。這些人確實能夠成為如來的種子。我們現在不再能夠發起菩提心了。』這是呵斥譭謗二乘，成就前面文中小乘非種子之說。
【English Translation】 English version Lotuses (Lotus) do not grow on high plateaus. It is only in the mud of afflictions that sentient beings turn to the Buddha Dharma. Only in wet, muddy soil does this flower grow. Therefore, one should recognize that afflictions are the seeds of Bodhi. This is first a metaphor, then a combination. In the metaphor, planting seeds in the sky will not produce growth, symbolizing that the Hinayana is not the seed of Bodhi. The Dharma of Bodhicitta is called the seed, and guiding the Śrāvakas with teachings is called planting. Śrāvakas are content with tranquility and consider everything empty. Because they are attached to tranquility, they do not generate the Mahayana mind and ultimately cannot blossom and bear fruit. Only in a dung-filled land can it be nourished and flourish, symbolizing that ordinary beings are the seeds of Bodhi. Comparing sentient beings with Ātma-dṛṣṭi to dung-filled land, being able to resolve to seek great Bodhi allows for nourishment and flourishing. Below, combine to reveal the Dharma. Those who enter the realm of non-action cannot generate the Buddha Dharma, echoing the earlier statement that planting seeds in the sky will not produce growth. Generating a mind of Ātma-dṛṣṭi, even if as large as Mount Sumeru, can still give rise to Bodhicitta, echoing that dung-filled land can nourish and flourish. The Five Views can accomplish this, and Ātma-dṛṣṭi is the root, so it is specifically explained. From below, the third point is a universal explanation that all afflictions are seeds of Bodhi. Therefore, it should be understood that all afflictions are the seeds of the Tathagata. Continuing from the previous content, revealing the later principle. Because the previous Love and Views are the seeds of becoming a Buddha, it should be understood that all other afflictions are the seeds of the Tathagata, this is revealing. Below highlights its negative aspect. First a metaphor, then a combination. Not being able to follow defilement and practice means not being able to enter the path to Bodhi, this is called not entering the ocean of afflictions. Because one does not enter the ocean of afflictions, one cannot obtain the Sarvajñā. Below is the second part, Kāśyapa's praise. At that time, Kāśyapa exclaimed: 'Well said! Very well said!' These are words of praise, indeed as described below. There are four contrasts within it. All first narrate that ordinary beings are the seeds of Bodhi, and then narrate that the previous Hinayana is not the seed of Bodhi. What are the differences between these four contrasts? First, it explains that afflicted sentient beings can become the seeds of the Buddha, while the Two Vehicles (Śrāvaka and Pratyekabuddha) cannot. Second, it explains that sentient beings who commit evil deeds can become the seeds of the Buddha, while the Two Vehicles cannot. Third, it summarizes the first two situations. Fourth, it explains the first two situations. Regarding the first contrast, it is indeed as said, the multitude of dust and labor are the seeds of the Tathagata. Narrating that the previous ordinary beings can become the seeds of the Buddha. The defilement of afflictions is called dust, and having the ability to disturb is called labor. A multitude refers to the same kind, also said to be the same generation. The category of those who generate afflictions is called the multitude of dust and labor. These people can indeed become the seeds of the Tathagata. We are no longer able to generate Bodhicitta.' This is rebuking and slandering the Two Vehicles, accomplishing the previous statement that the Hinayana is not the seed.
乘不能。第二對中。初言乃至五無間罪猶能發意生於佛法。述前凡夫能為佛種。越輕舉重故曰乃至。五逆名義如上所辨。言無間者解有四義。一趣報無間。造作逆罪舍此身已直入阿鼻。前念人間后念已在。故曰無間。二身形無間。阿鼻地獄縱廣正等八萬由旬。一人入中身亦遍滿。第二人入身亦遍滿。如是一切。故曰無間。三壽命無間。餘地獄中數生數死。阿鼻不爾。一生其中壽命一劫。中無間絕故曰無間。四受苦無間。餘地獄中苦樂間雜。阿鼻不爾。受苦相續時無暫間故曰無間。五逆之義具此四義。故曰無間。此業雖重猶能發意生於佛法。如世王等。而今我等永不能發。呵毀二乘成上文中聲聞非種。于中初法。次以喻顯。眼等名根。根壞名敗。根壞之人名根敗士。於色聲等不能昭燭。不為五塵之所資益。名於五欲不能複利。下合顯法。如是聲聞諸結斷者。合根敗士。于佛法中合於五欲。無所復益永不志願。合不復利。第三結中。言是故者是塵勞疇為如來種。五無間罪生佛法故。凡於佛法有其反覆。造惡違背還能趣求名有反覆。是前我等不復堪任發菩提心。聲聞結斷于佛法中無所益故聲聞無也。第四釋中。所以者何徴前起后。何以凡夫偏有反覆聲聞獨無。下對釋之。凡聞佛法起無上心不斷三寶。釋前凡夫有反覆也。正使
聲聞終身聞法力無畏等永不能發。解釋向前聲聞無也。聲聞樂寂無苦可厭。不能隨有悲念眾生。故不能發。上明所行。下明所成。于中普現初問起發。此問由上空室而起。維摩下答。於是維摩以偈答曰。經家序列。偈言要略。少字之中能攝多義。故以偈答。下彰答辭。辭中合有四十二偈。前三十九隨問正答。后三結嘆。前正答中初十一偈明其所成。即是所有。摧滅已下有二十八偈。彰其所作。前十一中相從為四。初有七句。約世內親以顯其德。次有一句。約世住處以彰其德。次有五句。約世外親以明其德。四攝已下七行三句。約世資具以辨其德。初中智度菩薩母者。照空實慧名為智度。此能內養故說為母。所言方便以為父者。隨有巧智名為方便。此能外資故說為父。智度之母大智論中。名波若道。方便之父大智論中。名方便道。一切導師無不由生。舉佛類己。法喜妻者聞法度悅名為法喜。如妻逼情故說為妻。慈悲女者慈悲愍物。如世女人多懷慈愛。故說為女。善心男者善心堅正名為誠實。如男性堅。故說為男。次約住處以顯其德。所言畢竟空寂舍者。因緣諸法性相皆空名畢竟空。此為聖依。其猶舍宅故名為舍。次約外親以顯其德。初言弟子眾塵勞者。一切煩惱諸惡眾生名眾塵勞。用此以為所化所攝。故名弟子。隨意所
【現代漢語翻譯】 現代漢語譯本 聲聞（Sravaka，小乘佛教的修行者）終身聽聞佛法，但因缺乏無畏等品質，永遠無法發起菩提心。這是因為聲聞理解的向前之路是空無。聲聞安於寂靜，厭惡痛苦，無法對眾生懷有悲憫之心，因此無法發起菩提心。上面闡明了菩薩的修行，下面闡明了菩薩的成就。其中，普現菩薩首先提問以引發討論。這個問題由上文提到的空室而引發。維摩詰（Vimalakirti）隨後回答。於是，維摩詰以偈頌的形式回答。經文編纂者對偈頌進行了整理。偈頌言簡意賅，能在少量文字中包含豐富的意義，因此用偈頌來回答。下面闡述回答的內容。回答中共有四十二偈。前三十九偈是根據提問進行的正面回答，后三偈是總結讚歎。在前面的正面回答中，最初的十一偈闡明了菩薩的成就，也就是菩薩所擁有的。『摧滅』以下有二十八偈，彰顯了菩薩的作為。在最初的十一偈中，可以分為四個部分。最初的七句，通過世俗的親屬關係來彰顯菩薩的功德。接下來的一句，通過世俗的住所來彰顯菩薩的功德。再接下來的五句，通過世俗之外的親屬關係來闡明菩薩的功德。『四攝』以下的七行三句，通過世俗的資具來辨別菩薩的功德。最初的部分，『智度菩薩母』，照亮空性的真實智慧被稱為智度（Prajna，智慧）。這種智慧能夠滋養內在，所以被稱為母親。『所言方便以為父』，隨順情況的巧妙智慧被稱為方便（Upaya，善巧）。這種智慧能夠資助外在，所以被稱為父親。智度之母在大智度論中，被稱為般若道。方便之父在大智度論中，被稱為方便道。一切導師（佛陀）無不由般若和方便而生。這是用佛陀來比喻自己。『法喜妻』，聽聞佛法而產生的喜悅被稱為法喜。如同妻子那樣親密，所以被稱為妻子。『慈悲女』，慈悲憐憫眾生。如同世間的女人那樣懷有慈愛之心，所以被稱為女兒。『善心男』，善良的心地堅固正直被稱為誠實。如同男性那樣堅強，所以被稱為兒子。接下來通過住所來彰顯菩薩的功德。『所言畢竟空寂舍』，因緣和合的諸法，其自性與現象皆為空性，這被稱為畢竟空。這是聖者所依賴的，如同住所一樣，所以被稱為舍。接下來通過世俗之外的親屬關係來闡明菩薩的功德。最初說『弟子眾塵勞』，一切煩惱和罪惡的眾生被稱為眾塵勞。用這些眾生作為所教化和攝受的對象，所以被稱為弟子。隨意所
【English Translation】 English version Sravakas (Sravaka, practitioners of Hinayana Buddhism) hear the Dharma throughout their lives, but due to a lack of qualities such as fearlessness, they can never generate Bodhicitta (the aspiration for enlightenment). This is because the path forward understood by Sravakas is emptiness. Sravakas are content with tranquility and detest suffering, unable to harbor compassion for sentient beings, and therefore unable to generate Bodhicitta. The above clarifies the practice of Bodhisattvas, and the following clarifies the achievements of Bodhisattvas. Among them, the Bodhisattva Pu Xian (Samantabhadra) first asks a question to initiate discussion. This question arises from the empty room mentioned above. Vimalakirti then answers. Thereupon, Vimalakirti answers in the form of a gatha (verse). The compilers of the scriptures organized the gathas. Gathas are concise and can contain rich meanings in a small number of words, so they are used to answer. The following explains the content of the answer. There are forty-two gathas in the answer. The first thirty-nine gathas are direct answers based on the questions, and the last three gathas are summaries of praise. In the preceding direct answers, the initial eleven gathas clarify the achievements of the Bodhisattva, that is, what the Bodhisattva possesses. The twenty-eight gathas from 'Destroying' onwards highlight the actions of the Bodhisattva. In the initial eleven gathas, they can be divided into four parts. The first seven lines use worldly kinship to highlight the merits of the Bodhisattva. The next sentence highlights the merits of the Bodhisattva through worldly dwellings. The next five sentences clarify the merits of the Bodhisattva through relationships outside the world. The seven lines and three sentences from 'Four kinds of embracing' onwards distinguish the merits of the Bodhisattva through worldly resources. In the initial part, 'Prajna (wisdom) Bodhisattva Mother', the real wisdom that illuminates emptiness is called Prajna. This wisdom can nourish internally, so it is called mother. 'What is said to be Upaya (skillful means) as father', the skillful wisdom that follows the situation is called Upaya. This wisdom can assist externally, so it is called father. The mother of Prajna is called the Prajna path in the Mahaprajnaparamita Sutra. The father of Upaya is called the Upaya path in the Mahaprajnaparamita Sutra. All teachers (Buddhas) are born from Prajna and Upaya. This is using the Buddha to compare oneself. 'Dharma joy wife', the joy produced by hearing the Dharma is called Dharma joy. Like a wife who is intimate, so it is called a wife. 'Compassionate daughter', compassion and pity for sentient beings. Like worldly women who have compassion, so it is called a daughter. 'Good heart son', a good heart that is firm and upright is called honesty. Like a man who is strong, so it is called a son. Next, the merits of the Bodhisattva are highlighted through the dwelling. 'What is said to be ultimately empty and silent dwelling', the dharmas that are combined by conditions, their nature and phenomena are all empty, this is called ultimate emptiness. This is what the saints rely on, like a dwelling, so it is called a dwelling. Next, the merits of the Bodhisattva are clarified through relationships outside the world. The first saying 'Disciples are all dust and labor', all sentient beings with afflictions and sins are called dust and labor. These sentient beings are used as objects of teaching and acceptance, so they are called disciples. At will
轉釋為弟子。任已化益名隨意轉。所言道品善知識者。三十七覺名為道品。此能導人至大菩提。故名知識。由成正覺釋為知識。所言諸度法等侶者。十波羅蜜名諸度法。隨人至果故為等侶。下約資具以顯其德。初言四攝眾伎女者。四攝攝人如伎[取/奻]眾。故名伎女。歌詠法言以自娛釋名為音樂。總持園者。陀羅尼德名為總持。統攝多法持而不忘。如園苑中多有果菜。故如園苑。無漏樹者。離垢凈德名無漏法。差別如林。高出如樹。覺意華者。七覺支行名為覺意。念擇精進猗定喜舍是其七也。此在修道親生佛德如華生果。故說為華。華有三義。一感果義。如草木華。二清凈義。如世蓮華。在泥不污。三莊嚴義。如世華鬘。此文具有。今言覺意凈如華者。是感果華。解脫果者。無學聖德。是解脫智。從前七覺華中出生如世果實。故說為果。乃解池者。八解脫德能除垢染如世池水。故名浴池。義如后釋。定水滿者。八解位中諸定充盈名定水滿。布七華者。七凈之德清凈如華名七凈華。此華唯取清凈之義。何等為七。一是戒凈。二是定凈。三是見凈。四度疑凈。五道非道凈。此前五種大小名同。后二小異。小乘法中第六行凈。第七名為行斷智凈。大乘法中第六行斷。第七思量菩提分法上上凈矣。此七約行。要唯三學。初一
戒學。次一定學。后五慧學。約位分之。初二在於見道已前。良以見前創舍外凡粗重之過。持戒遮防故先明戒。欲求出道非定不出。故后明定。次三在於見道之中。創舍外凡。以見道中斷除身見故立見凈。斷除疑心說度疑凈。斷除戒取是故宣說道非道凈。謂知無漏聖慧是道戒等非道。名道非道。問曰。見中是斷十使。以何義故。偏說此三。如涅槃釋。此三重故。所以偏說。又見道中雖斷十使。五見及疑見道中盡與其斷名。貪瞋癡慢見中不盡不與斷稱。就所斷中。三本。三隨。身見是本。邊見是隨。戒取是本。見取是隨。疑心是本。邪見是隨。經中就本。為是偏說斷二結矣。以斷三結故說三凈。后之二種大小不同。若依小乘在修道中宣說行凈。以起無漏修道行故。在無學道說行斷凈。以得畢竟斷結行故。若依大乘后之二種並在修道。七地已還說行斷凈。以其修習斷結行故。八地已上說思菩提上上凈矣。此以七凈位分上下故名為布。所言浴此無垢人者。彰前八解定水七凈之功用也。依前三德蕩除心垢故名為浴。所浴是誰。謂無垢人。問曰。無垢復何。須浴。釋言。由浴故得無垢。據終彰始。故言浴此無垢人矣。此亦得名約始論終。是故名為浴無垢人。何誰是乎。泛爾論之名佛如來為無垢人。即文以求名維摩詰為無垢人。所
言象馬五通馳者。神足．天眼．天耳．他心．及與宿命是其五通。乘之去來事同象馬。所任駿疾。故名為馳。大乘車者。以大乘法運載一切物。故名為車。依法巧脩名為調御。調由情專故云一心。游於八正出其行處。正見．正思．正語．正業．正命．正精進．正念．正定．是其八也。相具嚴容者。世人多以天冠．臂印．環玔．等事莊嚴形容。維摩不爾。具足三十二相功德莊嚴己容。眾好飾姿者。世人多以脂粉等事瑩飾姿首。維摩不爾。八十種好莊飾其姿。慚愧服者。慚愧之心能防諸過。如世衣服能遮形丑。故為上服。深心華鬘者。信樂殷至名曰深心。能嚴法身如世華鬘。此華唯取莊嚴義也。富有七財寶者。家豐曰富。富有何等。謂七財寶。信．戒．施．聞．慧．及慚．愧是其七也。此能資助故名財寶。教授滋息者。向前七財因師教授故得滋息。如所說行迴向大利者。依師教授隨順修行。以己所行迴向菩提。回施眾生。回于實際。令行增廣。名為大利。四禪為床坐者。八禪定中前之四禪有多力用。聖者多依故為床坐。從於凈命生者。一切世人邪命自活。名之為生。菩薩不爾。正命自活名凈命生。多聞增智慧者。世人多以習誦外典而增智慧維摩不爾。博受聖教而增智慧。以為自覺音者。用所聞法以為自覺之音聲也。甘露法
【現代漢語翻譯】 現代漢語譯本 言象馬五通馳者：指神足通、天眼通、天耳通、他心通以及宿命通這五種神通。憑藉這五通來去自如，就像騎著大象駿馬一樣迅速，所以稱為『馳』。 大乘車者：以大乘佛法運載一切眾生，所以稱為『車』。依照佛法巧妙地修行稱為『調御』。調伏內心專注於一境，所以說『一心』。在八正道中游行，這就是他的行為處所。八正道是：正見、正思、正語、正業、正命、正精進、正念、正定。 相具嚴容者：世間人多用天冠、臂印、環釧等來莊嚴容貌。維摩詰不是這樣，他以具足三十二相的功德來莊嚴自己的容貌。 眾好飾姿者：世間人多用脂粉等來修飾儀容。維摩詰不是這樣，他以八十種好來莊嚴自己的身姿。 慚愧服者：慚愧之心能夠防止各種過失，就像世間的衣服能夠遮蔽醜陋一樣，所以說是最好的衣服。 深心華鬘者：指深信愛樂之心，能夠莊嚴法身，就像世間的花鬘一樣。這裡的『華』只是取其莊嚴之意。 富有七財寶者：家境豐裕稱為『富』。富有的是什麼呢？是七種財寶，即信、戒、施、聞、慧、慚、愧。這七種能夠資助修行，所以稱為『財寶』。 教授滋息者：前面所說的七種財寶，因為有善知識的教授才能增長。如所說行迴向大利者：依照善知識的教授，隨順修行，將自己所修行的功德迴向菩提，回施給眾生，迴向于真如實際，使修行更加廣大，稱為『大利』。 四禪為床坐者：在八禪定中，前面的四禪有很大的力量和作用，聖者大多依此而住，所以說以四禪為床座。 從於凈命生者：一切世間人以不正當的手段謀生，稱為『生』。菩薩不是這樣，以正當的手段謀生，稱為『凈命生』。 多聞增智慧者：世間人多以學習背誦外道典籍來增長智慧，維摩詰不是這樣，他廣泛地接受聖教佛法來增長智慧。 以為自覺音者：用所聽聞的佛法作為自我覺悟的聲音。 甘露法
【English Translation】 English version 'The one who rides the five penetrating powers like an elephant or a horse': This refers to the five supernormal powers: supernatural power (神足通, Shenzutong), divine eye (天眼通, Tianyantong), divine ear (天耳通, Tian'ertong), knowing others' minds (他心通, Taxintong), and knowing past lives (宿命通, Sumingtong). Using these five powers to come and go freely is as swift as riding an elephant or a horse, hence it is called 'riding'. 'The Great Vehicle': It uses the Great Vehicle of Dharma to transport all beings, hence it is called 'vehicle'. Skillfully cultivating according to the Dharma is called 'taming and subduing' (調御, Tiaoyu). Subduing the mind to focus on one point is called 'one-mindedness' (一心, Yixin). Traveling in the Eightfold Noble Path is where his actions lie. The Eightfold Noble Path is: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. 'Having dignified appearance with the marks': Worldly people often use heavenly crowns, armlets, bracelets, and other things to adorn their appearance. Vimalakirti (維摩詰) is not like that; he adorns his appearance with the merits of possessing the thirty-two marks. 'Adorning the form with all good qualities': Worldly people often use cosmetics and the like to adorn their appearance. Vimalakirti (維摩詰) is not like that; he adorns his form with the eighty minor marks. 'Wearing the garment of shame and remorse': The mind of shame and remorse can prevent all faults, just as worldly clothes can cover ugliness, so it is the best garment. 'The garland of profound mind': Deep faith and love can adorn the Dharma body, just like worldly garlands. Here, 'flower' (華) is only used for its meaning of adornment. 'Rich in the seven treasures': A wealthy family is called 'rich'. What is rich? It is the seven treasures: faith (信, Xin), discipline (戒, Jie), generosity (施, Shi), learning (聞, Wen), wisdom (慧, Hui), shame (慚, Can), and remorse (愧, Kui). These seven can assist cultivation, so they are called 'treasures'. 'Nourishing and increasing through teaching': The seven treasures mentioned earlier can only be increased through the teaching of a good teacher. 'As one acts according to what is said, dedicating the merit to great benefit': According to the teaching of a good teacher, one cultivates accordingly, dedicating the merit of one's practice to Bodhi, dedicating it to sentient beings, and dedicating it to the reality of Suchness, making the practice more vast, which is called 'great benefit'. 'Taking the four Dhyanas as a bed to sit on': Among the eight Samadhis, the first four Dhyanas have great power and function, and sages mostly rely on them, so it is said to take the four Dhyanas as a seat. 'Born from pure livelihood': All worldly people make a living by improper means, which is called 'living'. Bodhisattvas are not like that; they make a living by proper means, which is called 'pure livelihood'. 'Increasing wisdom through much learning': Worldly people often increase wisdom by learning and reciting external scriptures, but Vimalakirti (維摩詰) is not like that; he increases wisdom by widely receiving the holy teachings of the Buddha. 'Taking the heard Dharma as the sound of self-awakening': Using the Dharma that is heard as the sound of self-awakening. 'Nectar Dharma'
之食者。佛法美善事同甘露。以此資神如食資身。故名為食。食有二種。一者世間。二者出世。世食有四。一者段食。二觸食。三者思食。四者識食。出世之食有其五種。一法喜食。二禪悅食。三者愿食。四者念食。五解脫食。今就出世且舉法食。解脫味漿者。無漏解脫為聖愛樂。名之為味。此能潤神故說為漿。此亦即是解脫食耳。凈心澡浴者。十五凈心名為凈心。如地持說。出障離染名為澡浴。前八解等是其能浴。此是所浴。戒品涂香者。惡業臭弊戒能防息。故曰涂香。上來第一明其所成。亦名所有。自下第二。明其所作。有二十八偈。于中有四。初偈自利起離過行。次有一偈。明其利他。現化隨物。次有一偈。復明自利。起集善行。離知已下有二十五偈。復明利他。變化度物。初中摧滅煩惱賊者。正明所作。勇健無逾辨勝過劣。二乘近學治障不過名無能逾。降伏四魔重明所作。義如上辨。勝幡建場重複顯勝。世人鬥勝立幡以表。菩薩鬥勝現坐道樹成佛以表。法從喻稱。故言勝幡建道場矣。就第二段利他行中。雖知無起滅知理常寂。示彼故有生受身隨物。悉現諸國有緣斯起。如日無不見立喻顯示。就第三段自利行中。供養十方無量如來。供佛求福。諸佛及己無分別想。觀空修智。已佛皆如。故無分別。就第四段利他
【現代漢語翻譯】 現代漢語譯本 關於『食』的意義。佛法的美好如同甘露一般，用佛法來滋養精神，就像食物滋養身體一樣，所以稱為『食』。『食』有兩種：世間之食和出世之食。世間之食有四種：一、段食（指我們日常所吃的食物）；二、觸食（指通過感官接觸獲得的滋養）；三、思食（指通過思念、希望等心理活動獲得的滋養）；四、識食（指通過意識的活動獲得的滋養）。出世之食有五種：一、法喜食（從佛法中獲得的喜悅）；二、禪悅食（從禪定中獲得的喜悅）；三、愿食（通過發願獲得的滋養）；四、念食（通過憶念佛法獲得的滋養）；五、解脫食（從解脫中獲得的滋養）。現在就出世之食，先舉例說明法喜食。『解脫味漿』，指無漏的解脫為聖者所喜愛，所以稱為『味』。這種『味』能夠滋潤精神，所以說是『漿』。這也就是解脫食。『凈心澡浴』，指十五種清凈心，如《地持經》所說。脫離障礙和污染稱為『澡浴』。前面的八解等是能夠洗浴的，這裡是所洗浴的。『戒品涂香』，指惡業的臭穢可以通過持戒來防止和止息，所以說是『涂香』。上面第一部分說明了所成就的，也稱為所有。從下面第二部分開始，說明所作的，有二十八個偈頌，其中有四個部分。第一個偈頌是自利，發起遠離過失的行為。第二個偈頌是利他，示現變化，隨順眾生。第三個偈頌是自利，發起積聚善行的行為。從『離知』開始，有二十五個偈頌，是利他，變化度化眾生。最初的部分，『摧滅煩惱賊』，正是說明所作的。勇猛強健沒有超過的，辨別勝過低劣的。二乘（聲聞乘和緣覺乘）只是接近學習，治理障礙不能超過，所以說沒有能超過的。『降伏四魔』，再次強調所作的，意義如上面所說。『勝幡建場』，重複顯示殊勝。世人爭鬥勝利，樹立旗幟來表示。菩薩爭鬥勝利，示現在菩提樹下成佛來表示。法是借用比喻來說明的，所以說『勝幡建道場』。在第二段利他行中，雖然知道沒有生起和滅亡，知道真理是常寂的，但爲了示現給眾生，所以有生，受身，隨順眾生，在各個國土示現，有緣分的眾生因此而生起。如同太陽無所不見，用這個比喻來顯示。在第三段自利行中，供養十方無量的如來。供養佛是爲了求福，諸佛和自己沒有分別的想法，觀察空性，修習智慧，已經成佛和未成佛都是一樣的，所以沒有分別。在第四段利他行中
【English Translation】 English version Regarding the meaning of 'food'. The beauty of the Buddha-dharma is like nectar, and using the Buddha-dharma to nourish the spirit is like using food to nourish the body, so it is called 'food'. There are two types of 'food': mundane food and supramundane food. There are four types of mundane food: first, kabalikahara (physical food); second, sparshahara (food of contact, nourishment through the senses); third, manosamcetanahara (food of volition, nourishment through intention and thought); fourth, vijnanahara (food of consciousness, nourishment through the activity of consciousness). There are five types of supramundane food: first, dharma-priti-ahara (food of the joy of the Dharma); second, dhyana-priti-ahara (food of the joy of meditation); third, pranidhara-ahara (food of aspiration, nourishment through vows); fourth, smriti-ahara (food of mindfulness, nourishment through recollection of the Dharma); fifth, vimukti-ahara (food of liberation, nourishment through freedom). Now, regarding supramundane food, let's first illustrate the food of the joy of the Dharma. 'The nectar of the taste of liberation' refers to the unconditioned liberation that is loved by the sages, so it is called 'taste'. This 'taste' can nourish the spirit, so it is called 'nectar'. This is also the food of liberation. 'Bathing in the pure mind' refers to the fifteen types of pure mind, as described in the Bodhisattvabhumi Sutra. Escaping from obstacles and defilements is called 'bathing'. The preceding eight liberations are what can bathe, and this is what is being bathed. 'Perfuming with the fragrance of precepts' refers to the fact that the foulness of evil karma can be prevented and stopped by upholding the precepts, so it is called 'perfuming'. The first part above explains what is accomplished, also called possession. Starting from the second part below, it explains what is done, with twenty-eight verses, which have four parts. The first verse is for self-benefit, initiating actions that avoid faults. The second verse is for benefiting others, manifesting transformations, and according with sentient beings. The third verse is for self-benefit, initiating actions that accumulate good deeds. Starting from 'leaving knowledge', there are twenty-five verses, which are for benefiting others, transforming and liberating sentient beings. In the initial part, 'destroying the thieves of afflictions' precisely explains what is done. Courage and strength are unsurpassed, distinguishing victory over inferiority. The Two Vehicles (Shravakayana and Pratyekabuddhayana) are only close to learning, and governing obstacles cannot surpass, so it is said that there is no surpassing. 'Subduing the Four Maras' emphasizes again what is done, the meaning is as explained above. 'Erecting the victory banner' repeatedly shows the supreme. Worldly people fight for victory and erect banners to show it. Bodhisattvas fight for victory and manifest enlightenment under the Bodhi tree to show it. The Dharma is explained using metaphors, so it is said 'erecting the victory banner in the place of enlightenment'. In the second section of benefiting others, although knowing that there is no arising and ceasing, knowing that the truth is constant and still, in order to show it to sentient beings, there is birth, receiving a body, according with sentient beings, manifesting in various lands, and sentient beings with affinities therefore arise. Like the sun that is seen everywhere, this metaphor is used to show it. In the third section of self-benefit, offering to countless Tathagatas in the ten directions. Offering to the Buddha is for seeking blessings, there is no differentiating thought between the Buddhas and oneself, observing emptiness, cultivating wisdom, those who have already become Buddhas and those who have not yet become Buddhas are the same, so there is no differentiation. In the fourth section of benefiting others
行中。二十五偈相從為二。初之一偈凈土化生。后二十四偈神通益物。前中初言雖知佛國及與生空。知理常寂。而常修土教化群生。隨有益物。空不乖有故。知國空常修凈土。知眾生空而常教化。就后神通益物之中。二十四偈相從為三。初有八偈。明其變化自在之行。劫中有疾下六偈之文。明其隨苦救濟之行。示受五欲下十偈之文。明其巧便攝物之行。初中八偈相從為四。初有三偈。明其眾生世間之化。次有一偈。器世間化。次三偈半。重明眾生世間之化。下有半偈。重複明其器世間化。就初眾生世間化中。初之一偈化同物形。諸有眾生類形聲及威儀者。舉其所同。行住坐臥名曰威儀。無畏菩薩一時盡現。明其能同。十明之中有一智明名為安住無畏神力。菩薩住此故能隨生一時盡現。中間一偈化同物行。覺知魔事內心明瞭。壞亂他善名為魔事。如大品經魔事品說。菩薩悉知而示隨行。現化隨物。以善方便內心善巧。十方便慧于空不著名方便智。亦可權實二智之中權巧之智名方便智。隨意皆現。廣化隨物以得巧慧故能皆現。末後一偈化同物報。示老病死正化同物。亦能現生。偈迮不說。成就群生明化利益。了知如幻者。知有體虛。知其生老病死等事猶如幻化。于中不畏。通達無礙者。所作自在。由其通達如幻化故。常能
【現代漢語翻譯】 現代漢語譯本： 行中。二十五偈（頌）相從分為二部分。最初的一偈（頌）講述在凈土化生，後面的二十四偈（頌）講述以神通利益眾生。前一部分一開始就說，雖然知道佛國以及生空（一切皆空），明白真理是恒常寂靜的，但仍然常常修習凈土，教化眾生，隨順眾生而利益他們，因為空並不違背有。所以，知道一切皆空，卻常常修習凈土；知道眾生本空，卻常常教化他們。在後面的以神通利益眾生部分，二十四偈（頌）又可以分為三部分。最初的八偈（頌）說明菩薩變化自在的行為；中間有六偈（頌）的文字，說明菩薩隨順眾生的苦難而救濟他們的行為；最後十偈（頌）的文字，說明菩薩巧妙方便地攝受眾生的行為。在最初的八偈（頌）中，又可以分為四部分。最初的三偈（頌）說明菩薩在眾生世間所作的教化；接下來的一偈（頌）說明菩薩在器世間所作的教化；再接下來的三偈半（頌）再次說明菩薩在眾生世間所作的教化；最後有半偈（頌）重複說明菩薩在器世間所作的教化。在最初的眾生世間教化中，最初的一偈（頌）講述菩薩化現同於眾生的形體。『諸有眾生類形聲及威儀者』，是舉出菩薩所化現的與眾生相同的方面。『行住坐臥』叫做威儀。『無畏菩薩一時盡現』，說明菩薩能夠化現成與眾生相同的形體。十明（十種智慧）中有一種智慧叫做安住無畏神力。菩薩安住於此，所以能夠隨順眾生，一時全部顯現。中間的一偈（頌）講述菩薩化現同於眾生的行為。『覺知魔事內心明瞭』，破壞擾亂他人善行的叫做魔事，如《大品經·魔事品》所說。菩薩完全知曉這些魔事，卻示現隨順眾生的行為，現身說法，隨順眾生。以善巧方便的智慧，內心善巧。十方便慧（十種方便智慧）在於于空性中不執著于名相的方便智慧。也可以說，在權智和實智這兩種智慧中，權巧的智慧叫做方便智。菩薩隨意都能顯現，廣泛地教化隨順眾生，因為得到了巧妙的智慧，所以能夠全部顯現。最後一偈（頌）講述菩薩化現同於眾生的果報。『示老病死』，這是說菩薩的教化與眾生相同，也能示現出生，只是偈（頌）的文字簡略沒有說。『成就群生』，說明菩薩教化的利益。『了知如幻者』，是說菩薩知道萬物的本體是虛幻的，知道生老病死等事猶如幻化，因此心中沒有畏懼。『通達無礙者』，是說菩薩所作所為自在無礙，因為通達一切如幻化，所以常常能夠...
【English Translation】 English version: In the verses. The twenty-five Gathas (verses) are divided into two parts. The first Gatha (verse) speaks of being born in the Pure Land, and the following twenty-four Gathas (verses) speak of benefiting beings with supernatural powers. The first part begins by saying that although one knows the Buddha-land and the emptiness of existence (everything is empty), understanding that the truth is constant and tranquil, one still often cultivates the Pure Land, teaches sentient beings, and benefits them by following them, because emptiness does not contradict existence. Therefore, knowing that everything is empty, one still often cultivates the Pure Land; knowing that sentient beings are inherently empty, one still often teaches them. In the latter part of benefiting beings with supernatural powers, the twenty-four Gathas (verses) can be further divided into three parts. The first eight Gathas (verses) describe the Bodhisattva's behavior of being free and at ease in transformation; the middle six verses describe the Bodhisattva's behavior of relieving sentient beings' suffering by following them; and the last ten verses describe the Bodhisattva's behavior of skillfully and expediently embracing sentient beings. In the first eight Gathas (verses), they can be further divided into four parts. The first three Gathas (verses) describe the Bodhisattva's teachings in the world of sentient beings; the next Gatha (verse) describes the Bodhisattva's teachings in the world of vessels; the following three and a half Gathas (verses) again describe the Bodhisattva's teachings in the world of sentient beings; and the last half Gatha (verse) repeats the Bodhisattva's teachings in the world of vessels. In the first teaching of the world of sentient beings, the first Gatha (verse) speaks of the Bodhisattva transforming into the same form as sentient beings. 'All sentient beings have forms, sounds, and deportment,' which are the aspects that the Bodhisattva transforms into that are the same as sentient beings. 'Walking, standing, sitting, and lying down' are called deportment. 'The Fearless Bodhisattva appears all at once,' which indicates that the Bodhisattva can transform into the same form as sentient beings. Among the ten kinds of wisdom, there is a wisdom called the power of dwelling in fearlessness. The Bodhisattva dwells in this, so he can follow sentient beings and appear all at once. The middle Gatha (verse) speaks of the Bodhisattva transforming into the same behavior as sentient beings. 'Aware of demonic affairs, the mind is clear,' disrupting and disturbing others' good deeds is called demonic affairs, as described in the 'Chapter on Demonic Affairs' in the Mahaprajnaparamita Sutra. The Bodhisattva fully knows these demonic affairs, but shows behavior that follows sentient beings, appearing and speaking according to the situation, following sentient beings. With skillful and expedient wisdom, the mind is skillful. The ten expedient wisdoms lie in the expedient wisdom of not being attached to names and forms in emptiness. It can also be said that among the two kinds of wisdom, provisional wisdom and real wisdom, skillful wisdom is called expedient wisdom. The Bodhisattva can manifest at will, widely teaching and following sentient beings, because he has obtained skillful wisdom, so he can manifest everything. The last Gatha (verse) speaks of the Bodhisattva transforming into the same karmic retribution as sentient beings. 'Showing old age, sickness, and death,' this means that the Bodhisattva's teachings are the same as sentient beings, and he can also show birth, but the text of the Gatha (verse) is brief and does not say it. 'Accomplishing sentient beings,' which explains the benefits of the Bodhisattva's teachings. 'Knowing that it is like an illusion,' means that the Bodhisattva knows that the essence of all things is illusory, and knows that things like birth, old age, sickness, and death are like illusions, so there is no fear in his heart. 'Penetrating without obstruction,' means that the Bodhisattva's actions are free and unobstructed, because he penetrates everything as illusory, so he can always...
現為。故曰無礙。此初段竟。次下一偈器世間化。或現劫燒天地皆洞然。彰其所為。劫有內外。約就世界成壞明劫。名之為外。約就眾生內報明劫。名之為內。外劫有三。謂水火風。廣如經說。此應具論。然今文中且舉火劫。內劫如后。眾生有常相照令知無常。明其化意。謂令照知覺世無常。此第二竟。次三偈半重明眾生世間之化。于中初偈出世法化。無數眾生俱請菩薩。物機感聖。一時到舍。菩薩等起。化令向道。因赴攝益。其次一偈世俗法化。經書咒術工巧伎藝盡現行此饒益群生。次有一偈。外道法化。世眾道法外道法也。悉于出家菩薩示同。因以解人惑。因同化益。漸教舍邪名解人惑。而不墮邪自解無失。下有半偈諸天身化。或作日月現作日月星宿諸天。且言日月。梵王世界主者。作大梵王。千世界主余天亦作。文略不明。此第三竟。下有半偈重複明其器世間化。或作地水或作風火。上來八偈明其變化自在之行。自下第二明救苦行。有其六偈。初之四偈救濟人苦。后之兩偈救惡道苦。前四偈中初之三偈。於三劫時能救物苦。內劫有三。所謂饑饉．疾病．刀兵事如經說。人壽漸短至十歲時饑饉劫起。七年七月七日之頃五穀不熟。人民死盡。希在一二。度是已後人相慈愛。以慈善故人壽轉長至八萬四千歲。樂極憍恣
【現代漢語翻譯】 現代漢語譯本 現在所為，所以說沒有障礙。這是第一段結束。接下來一個偈頌是關於器世間的化現：『或現劫燒天地皆洞然』，彰顯其所作所為。劫有內外之分。從世界成住壞空的角度來說劫，稱為外劫；從眾生內在果報的角度來說劫，稱為內劫。外劫有三種，即水、火、風，詳細內容如經中所說，這裡應該完整論述。但現在文中只舉了火劫。內劫在後面會講到。眾生有常相照，令其知曉無常，闡明其化現的用意，即令其照見覺悟世間無常。這是第二段結束。接下來三偈半，再次闡明眾生世間的化現。其中第一個偈頌是關於出世法的化現：『無數眾生俱請菩薩』，眾生的根機感應到聖者，一時來到住所。菩薩等起身，化導他們走向正道，因為應邀而來而加以攝受利益。其次一個偈頌是關於世俗法的化現：『經書咒術工巧伎藝盡現行此饒益群生』。接下來有一個偈頌是關於外道法的化現：『世眾道法外道法也』，全部在出家菩薩身上示現相同，因此來解除人們的迷惑，因相同而化益，逐漸教導他們捨棄邪見，這叫做解除人們的迷惑，而不墮入邪見，自身解脫沒有過失。下面有半個偈頌是關於諸天身形的化現：『或作日月現作日月星宿諸天』，這裡只說了日月。梵王是世界之主，化作『大梵王』，千世界之主，其餘天人也化作，文中省略沒有明說。這是第三段結束。下面有半個偈頌重複說明器世間的化現：『或作地水或作風火』。上面八個偈頌說明了其變化自在的行持。從下面開始第二部分，說明救苦的行持，共有六個偈頌。最初的四個偈頌是救濟人間的苦難，後面的兩個偈頌是救濟惡道的苦難。前面的四個偈頌中，最初的三個偈頌是在三個劫時能夠救度眾生的苦難。內劫有三種，即饑饉、疾病、刀兵，事情如經中所說。人的壽命逐漸縮短到十歲時，饑饉劫開始，七年七個月七天左右的時間五穀不成熟，人民死盡，很少有一兩個存活。度過這之後，人們互相慈愛，因為慈善的緣故，人的壽命轉而增長到八萬四千歲，快樂到了極點就變得驕橫放縱。
【English Translation】 English version Such is the present action, hence it is said to be unobstructed. This concludes the first section. The next verse concerns the transformation of the vessel world: 'Sometimes appearing as the burning of the kalpa, heaven and earth are all ablaze,' manifesting its actions. Kalpas are of two kinds, internal and external. Considering kalpas from the perspective of the formation, abiding, decay, and emptiness of the world, they are called external kalpas. Considering kalpas from the perspective of the internal retribution of sentient beings, they are called internal kalpas. There are three types of external kalpas, namely water, fire, and wind, as described extensively in the scriptures, which should be discussed in full here. However, this text only mentions the fire kalpa. Internal kalpas will be discussed later. Sentient beings constantly illuminate each other, causing them to know impermanence, clarifying the intention of the transformation, which is to cause them to see and awaken to the impermanence of the world. This concludes the second section. The next three and a half verses further clarify the transformation of the world of sentient beings. Among them, the first verse concerns the transformation of the transcendental dharma: 'Countless sentient beings all invite the Bodhisattva,' the faculties of beings resonate with the sage, and they arrive at the residence at once. The Bodhisattva and others arise, transforming them to turn towards the path, because they were invited and are thus embraced and benefited. The next verse concerns the transformation of mundane dharma: 'Scriptures, mantras, crafts, and arts are all manifested here to benefit sentient beings.' The next verse concerns the transformation of non-Buddhist dharma: 'The worldly doctrines and non-Buddhist dharmas,' are all shown to be the same in the renunciate Bodhisattva, thereby dispelling people's confusion, benefiting them through similarity, gradually teaching them to abandon wrong views, which is called dispelling people's confusion, without falling into wrong views, self-liberation without error. The following half verse concerns the transformation of the bodies of the devas: 'Sometimes appearing as the sun and moon, manifesting as the sun, moon, stars, and constellations of the devas,' here only the sun and moon are mentioned. Brahma is the lord of the world, transforming into 'Great Brahma,' the lord of a thousand worlds, and the other devas also transform, but the text omits the details. This concludes the third section. The following half verse repeats the explanation of the transformation of the vessel world: 'Sometimes appearing as earth and water, sometimes as wind and fire.' The above eight verses explain the practice of transformation with自在(zizai, freedom and ease). From below begins the second part, explaining the practice of saving suffering, with a total of six verses. The first four verses are about saving the suffering of humans, and the last two verses are about saving the suffering of the evil realms. Among the first four verses, the first three verses are about being able to save the suffering of sentient beings during the three kalpas. There are three types of internal kalpas, namely famine, disease, and warfare, as described in the scriptures. When human lifespan gradually shortens to ten years, the famine kalpa begins, and for about seven years, seven months, and seven days, the five grains do not ripen, and the people die out, with very few surviving. After this is passed, people love each other with compassion, and because of their compassion, human lifespan turns to increase to eighty-four thousand years, and when happiness reaches its extreme, they become arrogant and indulgent.
人壽退減。還至十歲復饑饉起。凡𨒬七反過七饑。已疫病劫起。于其七月七日之中。惡氣流行遇者皆死。度是還長。復𨒬七饑還一疫病。如是𨒬過七七饑劫一七疫病。復𨒬七饑然後有一刀兵劫起。人心極惡。手攬草木皆成刀劍。共相殘害七日都盡。希在一二而得免脫。三劫如是。菩薩能於此三劫時救濟物苦。初救疫病。次救饑饉。后救刀兵。文皆可知。第四一偈余時救苦。余時亦五救饑病刀兵苦。若有大戰立等力者。二國相征齊立兵刀。不相臣屬。菩薩爾時現大威勢。降伏二家皆使和安。前救人苦。下救地獄。后救畜生。亦救餓鬼。文略不說。此之六偈明救苦行。自下第三明其巧便攝物之行。于中十偈相從為四。初之四偈自有所為饒益眾生。次有三偈。隨他異作。次有一偈。自有所為饒益眾生。末後兩偈隨他異作。就初四偈自所為中。初之兩偈亂行示現。在欲行禪。于中初法。次喻。后合。文皆可知。第三一偈逆行示現。現作淫女引諸好色。先以欲牽后令入法。第四一偈順行示現。或為邑主。或作商導國師大臣。以此福祐利益眾生。此初段竟。次有三偈。隨他作。中初偈貧者作無盡藏與其財物。于中初半正明所為。後半攝益。中間一偈有憍慢者。現作大力而降伏之。于中初半正明所作。後半攝益。末後一偈有恐怖者。
【現代漢語翻譯】 現代漢語譯本 人壽逐漸減少。當人們的壽命減少到十歲時，又會發生饑荒。總共會經歷七次大的饑荒。之後，瘟疫劫難興起，在七月七日期間，惡劣的疫氣流行，遇到的人都會死亡。等到壽命逐漸增長，又會經歷七次饑荒后發生一次瘟疫劫難。這樣經歷七次七次的饑荒劫難后，會發生一次七次的瘟疫劫難。又經歷七次饑荒后，會發生一次刀兵劫難。那時人心極其邪惡，人們拿起草木都會變成刀劍，互相殘殺，七天之內全部死盡，很少有一兩個人能夠倖免。這三種劫難就是這樣。菩薩能夠在這三種劫難時救濟眾生的苦難。首先救濟瘟疫，其次救濟饑荒，最後救濟刀兵。這些內容在經文中都可以知道。第四個偈頌是說在其他時候救濟苦難。其他時候也包括救濟饑荒、瘟疫、刀兵的苦難。如果有兩個國家發生大戰，勢均力敵，互相征戰，各自陳兵列陣，互不臣服。菩薩那時會顯現出強大的威勢，降伏雙方，使他們和解安寧。前面是救濟人的苦難，下面是救濟地獄道的眾生，後面是救濟畜生道的眾生，也救濟餓鬼道的眾生。這些內容經文里省略沒有詳細說明。這六個偈頌說明了救苦的行為。從下面第三部分開始，說明菩薩巧妙方便地攝受眾生的行為。其中十個偈頌可以分為四個部分。最初的四個偈頌是菩薩自己有所作為來饒益眾生。接下來的三個偈頌是菩薩隨順他人而行事。再接下來的一個偈頌是菩薩自己有所作為來饒益眾生。最後兩個偈頌是菩薩隨順他人而行事。在最初的四個偈頌中，菩薩自己有所作為的部分，最初的兩個偈頌是菩薩爲了度化眾生，在世俗中示現種種行為，在充滿慾望的環境中修行禪定。其中第一個偈頌是講法，第二個偈頌是比喻，第三個偈頌是總結。這些內容在經文中都可以知道。第三個偈頌是菩薩示現與世俗相反的行為，現作**來引誘那些喜歡美色的人，先用慾望來牽引他們，然後讓他們進入佛法。第四個偈頌是菩薩示現順應世俗的行為，或者做城邑的首領，或者做商人領隊，或者做國王的老師或大臣，用這些福報來利益眾生。這是第一段的內容結束。接下來是三個偈頌，是菩薩隨順他人而行事。第一個偈頌是菩薩對於貧窮的人，化作無盡藏，給予他們財物。其中前半部分是說明菩薩所做的事情，後半部分是說明菩薩攝受利益眾生。中間一個偈頌是菩薩對於有驕慢心的人，現出大力來降伏他們。其中前半部分是說明菩薩所做的事情，後半部分是說明菩薩攝受利益眾生。最後一個偈頌是菩薩對於有恐怖心的人。
【English Translation】 English version The lifespan of humans decreases. When it reaches ten years, famine arises again. In total, there will be seven major famines. After that, the kalpa (劫) of epidemic diseases arises. During the seven days of the seventh month, a terrible miasma spreads, and those who encounter it will die. When the lifespan gradually increases, after seven famines, there will be an epidemic kalpa. Thus, after experiencing seven times seven famine kalpas, there will be a seven-time epidemic kalpa. After another seven famines, there will be a kalpa of war (刀兵劫). At that time, people's hearts will be extremely evil. People will pick up grass and trees, and they will all turn into swords and spears, and they will kill each other. Within seven days, all will die, and very few, one or two, will be able to escape. These are the three kalpas. Bodhisattvas are able to relieve the suffering of beings during these three kalpas. First, they relieve the epidemic diseases, then they relieve the famine, and finally they relieve the war. These contents can all be known in the scriptures. The fourth verse speaks of relieving suffering at other times. Other times also include relieving the suffering of famine, epidemic diseases, and war. If there are two countries at war, evenly matched, fighting each other, each deploying troops, and not submitting to each other, the Bodhisattva will then manifest great power, subdue both sides, and bring them peace and harmony. The previous part was about relieving the suffering of humans, the following part is about relieving the beings in the hell realm, and the latter part is about relieving the beings in the animal realm, and also relieving the beings in the hungry ghost realm. These contents are omitted in the scriptures and not explained in detail. These six verses explain the actions of relieving suffering. Starting from the third part below, it explains the skillful means of the Bodhisattva to gather and receive beings. Among them, the ten verses can be divided into four parts. The first four verses are about the Bodhisattva acting on their own to benefit beings. The next three verses are about the Bodhisattva acting in accordance with others. The next verse is about the Bodhisattva acting on their own to benefit beings. The last two verses are about the Bodhisattva acting in accordance with others. In the first four verses, in the part where the Bodhisattva acts on their own, the first two verses are about the Bodhisattva manifesting various actions in the world to transform beings, practicing meditation in an environment full of desires. Among them, the first verse is about teaching the Dharma, the second verse is a metaphor, and the third verse is a summary. These contents can all be known in the scriptures. The third verse is about the Bodhisattva manifesting actions contrary to the world, appearing as ** to entice those who like beauty, first using desire to lead them, and then leading them into the Dharma. The fourth verse is about the Bodhisattva manifesting actions in accordance with the world, either as the leader of a city, or as the leader of merchants, or as the teacher or minister of a king, using these blessings to benefit beings. This is the end of the first section. Next are three verses, which are about the Bodhisattva acting in accordance with others. The first verse is about the Bodhisattva transforming into an inexhaustible treasure for the poor, giving them wealth. The first half of the verse explains what the Bodhisattva does, and the second half explains how the Bodhisattva gathers and benefits beings. The middle verse is about the Bodhisattva manifesting great power to subdue those who are arrogant. The first half of the verse explains what the Bodhisattva does, and the second half explains how the Bodhisattva gathers and benefits beings. The last verse is about the Bodhisattva for those who are fearful.
現作安慰。于中初半正明所為。後半攝益。此第二竟。次有一偈。自所為中現離淫慾五通仙正明所為。下半化益。末後兩偈隨他作。中前偈身益現作童僕。后偈財益所須皆給。上來合有三十九偈。隨問別答。自下三偈總以結嘆。于中初偈自嘆顯勝。中間一偈寄佛顯勝。末後一偈寄人顯勝。初自嘆中如是道無量。牒以總嘆如上。自利利他之道隨別細論廣多無量。下別嘆之。所行無崖智慧無邊。別嘆自行。所行功德無有崖畔。智慧之行亦無邊際。度無數眾別嘆利他。寄佛嘆中。假令一切佛嘆人廣也。于無數億劫嘆時長也。讚歎其德猶尚不盡。所嘆多也。諸佛共嘆猶尚不盡。何況餘人。寄人顯中。誰聞是法不發心者。寄智顯勝令人同發。除不消人癡無智者。簡愚顯勝。聞法拒違不肯消伏。名不消人。
入不二法門品者。問疾至此明修教行。教行既成便能入證。此品廣明證入平等不二之理。因以標品。是故名入不二品。此品之中四門分別。一定其所辨。二釋來意。第三解不入二門義。四隨文釋。所辨如何。有人釋言。此品宗顯不二之理。非辨行德。即文以求。此品宗明入不二行。非正論理。此云何知。向前標言入不二品。維摩下問。云何菩薩入不二門。下諸菩薩隨所辨說。皆悉結言是為菩薩入不二門。明知宗顯入不二行
【現代漢語翻譯】 現代漢語譯本：現在開始進行安慰。其中前半部分主要闡明所作所為，後半部分是攝受利益。這是第二部分結束。接下來有一首偈頌。從所作所為中，展現遠離淫慾的五神通仙，主要闡明所作所為，下半部分是化益。最後兩首偈頌是隨順他人而作。其中前一首偈頌是身益，展現作為童僕；后一首偈頌是財益，所需皆給予。以上總共有三十九首偈頌，隨問題分別回答。從下面三首偈頌開始，總的以總結讚歎。其中第一首偈頌是自我讚歎，彰顯殊勝；中間一首偈頌是借佛彰顯殊勝；最後一首偈頌是借人彰顯殊勝。最初的自我讚歎中，『如是道無量』，是總的讚歎如上文所說，自利利他的道路，如果分別詳細論述，那是非常多而且無量的。下面是分別讚歎，『所行無崖智慧無邊』，是分別讚歎自身的修行，所修行的功德沒有邊際，智慧的修行也沒有邊際。『度無數眾』，是分別讚歎利益他人。借佛讚歎中，『假令一切佛嘆人廣也』，即使所有的佛都來讚歎，也是讚歎人的廣博。『于無數億劫嘆時長也』，即使在無數億劫的時間裡讚歎，也是讚歎時間的長久。『讚歎其德猶尚不盡』，所讚歎的內容很多，即使諸佛共同讚歎，也仍然不能窮盡，更何況是其他人呢？借人彰顯中，『誰聞是法不發心者』，是借用智慧來彰顯殊勝，令人一同發心。『除不消人癡無智者』，是簡別愚癡，彰顯殊勝。聽聞佛法卻拒絕接受，不肯消化吸收，這樣的人被稱為『不消人』。 《入不二法門品》：從問疾到這裡，闡明修習教法和實踐。教法和實踐既然成就，便能進入證悟。這一品廣泛闡明證入平等不二的道理，因此用它來標明品名，所以叫做《入不二品》。這一品中，從四個方面來分別：一是確定它所辨析的內容；二是解釋來意；三是解釋不入二門之義；四是隨文解釋。所辨析的內容是什麼呢？有人解釋說，這一品主要彰顯不二的道理，而不是辨析修行功德。如果從文字上來尋求，這一品主要闡明進入不二之行，而不是正面論述道理。這是如何知道的呢？前面標明說《入不二品》，維摩詰下面發問，『云何菩薩入不二門』（如何菩薩進入不二法門）。下面的各位菩薩隨著各自的辨析解說，都總結說『是為菩薩入不二門』（這就是菩薩進入不二法門）。明確知道這一品主要彰顯進入不二之行。
【English Translation】 English version: Now begins the consolation. The first half mainly clarifies the actions taken, and the second half is about receiving benefits. This is the end of the second part. Next, there is a verse. From the actions taken, it shows the five-spiritual-power (five supernormal powers) immortals who are free from lust, mainly clarifying the actions taken, and the second half is the benefit of transformation. The last two verses are made according to others. The previous verse is the benefit of the body, showing as a servant; the latter verse is the benefit of wealth, giving all that is needed. Above, there are a total of thirty-nine verses, answering questions separately. Starting from the following three verses, it is generally concluded with praise. The first verse is self-praise, highlighting the superiority; the middle verse is borrowing the Buddha to highlight the superiority; the last verse is borrowing people to highlight the superiority. In the initial self-praise, 'Such is the immeasurable path,' is a general praise as mentioned above, the path of self-benefit and benefiting others, if discussed separately in detail, is very much and immeasurable. Below is separate praise, 'What is practiced is without shore, wisdom is boundless,' is separate praise for one's own practice, the merits of what is practiced have no shore, and the practice of wisdom is also boundless. 'Deliver countless beings,' is separate praise for benefiting others. In the praise borrowed from the Buddha, 'Suppose all the Buddhas praise the breadth of people,' even if all the Buddhas come to praise, it is also praising the breadth of people. 'Praising the length of time for countless eons,' even if praising for countless eons, it is also praising the length of time. 'Praising their virtues is still inexhaustible,' the content of what is praised is very much, even if all the Buddhas praise together, it is still inexhaustible, let alone others? In the manifestation borrowed from people, 'Who hears this Dharma and does not arouse the mind,' is borrowing wisdom to highlight the superiority, causing people to arouse the mind together. 'Except for those who do not digest, who are foolish and without wisdom,' is distinguishing foolishness, highlighting the superiority. Those who hear the Dharma but refuse to accept it, and are unwilling to digest and absorb it, are called 'people who do not digest'. The chapter 'Entering the Gate of Non-Duality': From inquiring about illness to here, it clarifies the practice of teaching and practice. Since teaching and practice are accomplished, one can enter enlightenment. This chapter extensively clarifies the principle of entering the equality of non-duality, so it is used to mark the chapter name, so it is called 'Entering the Non-Duality Chapter'. In this chapter, it is distinguished from four aspects: one is to determine what it analyzes; two is to explain the intention; three is to explain the meaning of not entering the two gates; four is to explain according to the text. What is the content of the analysis? Some people explain that this chapter mainly highlights the principle of non-duality, rather than analyzing the merits of practice. If you seek from the text, this chapter mainly clarifies the practice of entering non-duality, rather than positively discussing the principle. How is this known? It is stated in the front that 'Entering the Non-Duality Chapter', Vimalakirti asked below, 'How does a Bodhisattva enter the gate of non-duality?' The Bodhisattvas below, following their respective analyses and explanations, all concluded that 'This is how a Bodhisattva enters the gate of non-duality'. It is clear that this chapter mainly highlights the practice of entering non-duality.
。不唯明理。若唯明理何須言入。所辨如是。次釋來意。于中有二。一就維摩以釋來意。問疾至此廣顯維摩所修所成。明解脫相。此彰維摩入不二門。明解脫性。性猶體也。相必依體故須辨之。又就維摩顯德之中。義別四對。前之三對。教行門中所行所成。從此以下是第四對證。行門中所行所成。此品所行。下香積品取飯香積。小室廣容明其所成。所行實證起用所依。故次辨之。二就所化菩薩以釋。問疾至此教諸菩薩修習教行。教行既成便能入證。故此品中廣顯不二。教令證入。故下文中五千菩薩聞說不二得無生忍。來意如是。次須解釋入不二義。于中初先釋其名義。后辨其相。名義如何。言不二者無異之謂。即是經中一實義也。實之理妙寂離相。如如平等亡于彼此。故云不二。問曰諸法有一二三乃至眾多。翻彼說理。理應不一不二不三乃至眾多。以何義故偏言不二。釋言。不一乃至不多經有說處。故涅槃云。除一法相不可算數。但今且就一不二門而辨道理。余略不論。良以二者彼此通謂。是故偏對而說不二。又復二者別法之始。今此為明理體無別。故偏對二而說不二。雖說不二不一不三。乃至眾多悉入其中。是義云何。若立一相以一對多即是其二。翻對彼二故名不二。若立多相以多對少還即是二。翻對彼二故名不二
【現代漢語翻譯】 現代漢語譯本 不只是爲了明白道理。如果僅僅是爲了明白道理，又何必說『入』呢？所要辨析的就是這些。接下來解釋此品的來意。其中分為兩點：第一，就維摩詰（Vimalakirti，一位在家菩薩的名字）來解釋來意。探病至此，廣泛地彰顯了維摩詰所修習和成就的，闡明了解脫之相。這裡彰顯了維摩詰進入不二法門，闡明了解脫之性。性，就是體。相必定依附於體，所以需要辨析。而且，在就維摩詰彰顯功德之中，意義上可以分為四對。前面的三對，是教行門中所行和所成。從這裡以下是第四對，是證。行門中所行和所成，此品所行，下文《香積佛品》中取飯香積佛國，小室廣容，闡明了維摩詰所成就的。所行是實際證悟，是起作用的依據，所以接下來辨析這些。第二，就所教化的菩薩來解釋。探病至此，教導各位菩薩修習教行。教行既然成就，便能進入實證。所以此品中廣泛地闡明不二法門，教導他們證入。因此下文中五千菩薩聽聞不二法門，證得無生法忍。來意就是這樣。接下來需要解釋『入不二』的含義。其中首先解釋其名義，然後辨析其相。名義是什麼呢？所謂『不二』，就是沒有差異的意思，也就是經中所說的一實之義。真實的道理微妙寂靜，遠離一切相，如如平等，泯滅彼此的分別，所以叫做『不二』。有人問：諸法有一、二、三乃至眾多，與此相反的說法也成立，道理上應該是不一、不二、不三乃至不眾多，因為什麼緣故偏偏說『不二』呢？解釋說：不一乃至不多，經中也有其他地方說到。所以《涅槃經》說：『除了一法相，不可算數。』但現在且就一和不二的法門來辨析道理，其餘的暫且不論。因為『二』是指彼此相對而言，所以特別針對『二』來說『不二』。而且，『二』是差別法的開始。現在這裡是爲了闡明理體沒有差別，所以特別針對『二』來說『不二』。雖然說『不二』，『不一』、『不三』乃至眾多都包含在其中。這是什麼道理呢？如果立一個『一』的相，以『一』來對應『多』，那就是『二』。翻過來對應那個『二』，所以叫做『不二』。如果立一個『多』的相，以『多』來對應『少』，那還是『二』。翻過來對應那個『二』，所以叫做『不二』。
【English Translation】 English version It is not merely to understand the principles. If it were only to understand the principles, why would there be a need to speak of 'entering'? That is what needs to be distinguished. Next, to explain the intention behind this chapter. Within this, there are two aspects: First, to explain the intention based on Vimalakirti (Vimalakirti, the name of a lay bodhisattva). Visiting him to inquire about his illness extensively reveals what Vimalakirti has cultivated and accomplished, clarifying the characteristics of liberation. This highlights Vimalakirti's entry into the non-dual dharma gate, clarifying the nature of liberation. 'Nature' is like the essence. Characteristics must rely on the essence, so it is necessary to distinguish them. Moreover, within the manifestation of Vimalakirti's virtues, the meaning can be divided into four pairs. The first three pairs pertain to what is practiced and accomplished within the teachings and practices. From here onwards is the fourth pair, which is realization. What is practiced and accomplished within the practice, what is practiced in this chapter, and in the subsequent 'Fragrant Offering' chapter, taking the fragrant rice from the Fragrant Offering Buddha Land, the small room accommodating the vastness, clarifies what Vimalakirti has accomplished. What is practiced is actual realization, the basis upon which actions arise, so these are distinguished next. Second, to explain based on the bodhisattvas being taught. Visiting him to inquire about his illness teaches the bodhisattvas to cultivate teachings and practices. Once the teachings and practices are accomplished, they can enter realization. Therefore, this chapter extensively clarifies non-duality, teaching them to enter realization. Thus, in the following text, five thousand bodhisattvas, upon hearing the discourse on non-duality, attain the patience of non-origination. Such is the intention. Next, it is necessary to explain the meaning of 'entering non-duality.' Within this, first explain its name and meaning, then distinguish its characteristics. What is the name and meaning? What is called 'non-duality' is the absence of difference, which is the meaning of the one reality in the sutra. The true principle is subtle and tranquil, free from all characteristics, such as suchness, equality, obliterating the distinction between this and that, therefore it is called 'non-duality.' Someone asks: The dharmas have one, two, three, and even many. The opposite of that statement is also valid. In principle, it should be not-one, not-two, not-three, and even not-many. For what reason is 'non-duality' specifically mentioned? The explanation is: Not-one and not-many are also mentioned elsewhere in the sutras. Therefore, the Nirvana Sutra says: 'Except for the characteristic of one dharma, it is impossible to count.' But now, let us analyze the principles based on the dharma gate of one and non-duality, and the rest will be omitted for now. Because 'two' refers to the relative relationship between this and that, 'non-duality' is specifically spoken of in relation to 'two.' Moreover, 'two' is the beginning of differentiated dharmas. Now, this is to clarify that the essence of the principle has no difference, so 'non-duality' is specifically spoken of in relation to 'two.' Although 'non-duality' is spoken of, 'not-one,' 'not-three,' and even many are all included within it. What is the reason for this? If one establishes the characteristic of 'one,' using 'one' to correspond to 'many,' then that is 'two.' Reversing the correspondence to that 'two,' it is called 'non-duality.' If one establishes the characteristic of 'many,' using 'many' to correspond to 'few,' then that is still 'two.' Reversing the correspondence to that 'two,' it is called 'non-duality.'
。又立多相。于多法中兩兩相對亦即是二。翻對彼二故名不二。以是義故遣一遣多。悉入不二。多少既然。遣染遣凈遣縛遣解遣有遣無。類皆同。爾若立有相。以有對無即是其二。翻對彼二名為不二。若立無相。以無對有還是其二。翻對彼二名為不二。若當定立非有無相。以非有無對有對無即復是二。翻對彼二名為不二。乃至建立不二門相。不二對二還復是二。翻對彼二名為不二。是故不二有相。皆遣。有理悉收。故偏名之。理體名法。此不二法形對佛性空如等義。門別不同。故名為門。又能通人趣入名門。舍相證會名之為入。名義如是。次辨其相。此不二門是法界中一門義也。門別雖一而妙。旨虛融。義無不在。無不在故一切諸法皆是不二。諸法皆是豈有所局。但此文中且約三十三人所辨以彰其異。所辨雖異要攝唯二。一遣相門。二相雙舍名為不二。非有所留。二融相門。二法同體名為不二。非有所遣。遣相門中曲復有三。一就妄情所取法中相對分二。翻除彼二名為不二。如下文說。我我所二。因有我故便有我所。若無有我則無我所。是為不二。如是等也。二情實相對以別其二。翻對此二名為不二。是義云何。據情望實。情外有實。將實對情名之為二。據實望情情本不有。情既不有實亦亡對。故云不二。如下文說。
【現代漢語翻譯】 現代漢語譯本 又設立多種對立的相。在多種法中兩兩相對，這也就是『二』。翻轉對立那『二』，所以叫做『不二』。因為這個道理，遣除『一』也遣除『多』，全部進入『不二』的境界。多少既然如此，遣除染污也遣除清凈，遣除束縛也遣除解脫，遣除有也遣除無，這些都相同。如果你設立『有』的相，因為『有』與『無』相對，那就是『二』。翻轉對立那『二』，叫做『不二』。如果設立『無』的相，因為『無』與『有』相對，還是『二』。翻轉對立那『二』，叫做『不二』。如果確定設立『非有非無』的相，因為『非有非無』對『有』對『無』，又成了『二』。翻轉對立那『二』，叫做『不二』。乃至建立『不二』的門相，『不二』對『二』，仍然是『二』。翻轉對立那『二』，叫做『不二』。所以『不二』的任何相，都要遣除，有道理的全部收納，所以特別稱它為『理體』，『理體』名為『法』。這『不二法』，與『佛性』（Buddha-nature），『空』（emptiness），『如』（suchness）等等意義相似，只是門徑不同，所以叫做『門』。而且能引導人們進入，所以叫做『門』。捨棄各種相，證悟契合，叫做『入』。名義就是這樣。接下來辨別它的相狀。這『不二門』是法界（Dharmadhatu）中的一個門徑的意義。門徑雖然只有一個，但精妙，旨意虛空融合，意義無所不在。因為無所不在，所以一切諸法都是『不二』。一切諸法都是『不二』，難道有什麼侷限嗎？但這篇文章中，暫且依據三十三位菩薩所辨別的來彰顯它的差異。所辨別的雖然不同，要點在於攝取為二：一是遣相門，兩種相對的相都捨棄，名為『不二』，沒有什麼保留。二是融相門，兩種法的本體相同，名為『不二』，沒有什麼需要遣除。遣相門中又細分為三種：一是就妄情所執取的法中，相對而分為二，翻轉去除那二，名為『不二』。如下文所說，『我』（self）和『我所』（what belongs to the self）是二。因為有『我』，所以有『我所』，如果沒有『我』，就沒有『我所』，這就是『不二』。像這樣等等。二是情與實相對，以此來區分二者。翻轉對此二者，名為『不二』。這意義是什麼呢？從情識的角度來看，實相在情識之外，將實相對比于情識，就稱之為『二』。從實相的角度來看，情識本來就不存在。情識既然不存在，實相也失去了對立，所以說『不二』。如下文所說。
【English Translation】 English version Furthermore, various opposing characteristics are established. Among the many dharmas, when two are opposed to each other, that is 'duality'. Reversing and opposing that duality is called 'non-duality'. Because of this principle, abandoning 'one' and abandoning 'many' both enter into 'non-duality'. As with many and few, so too with abandoning defilement and abandoning purity, abandoning bondage and abandoning liberation, abandoning existence and abandoning non-existence; all are the same. If you establish the characteristic of 'existence', because 'existence' is opposed to 'non-existence', that is 'duality'. Reversing and opposing that duality is called 'non-duality'. If you establish the characteristic of 'non-existence', because 'non-existence' is opposed to 'existence', it is still 'duality'. Reversing and opposing that duality is called 'non-duality'. If you definitively establish the characteristic of 'neither existence nor non-existence', because 'neither existence nor non-existence' is opposed to 'existence' and 'non-existence', it again becomes 'duality'. Reversing and opposing that duality is called 'non-duality'. Even establishing the characteristic of the 'non-dual' gate, 'non-duality' opposed to 'duality' is still 'duality'. Reversing and opposing that duality is called 'non-duality'. Therefore, all characteristics of 'non-duality' are to be abandoned, and all reasonable principles are to be embraced, hence it is particularly named 'the principle-essence', the principle-essence is named 'dharma'. This 'non-dual dharma' is similar in meaning to 'Buddha-nature' (Buddha-nature), 'emptiness' (emptiness), 'suchness' (suchness), etc., but the gateways are different, hence it is called a 'gate'. Moreover, it can lead people to enter, hence it is called a 'gate'. Abandoning all characteristics and realizing convergence is called 'entering'. Such are the meanings of the terms. Next, we distinguish its characteristics. This 'non-dual gate' is the meaning of one gate within the Dharmadhatu (Dharmadhatu). Although the gate is only one, it is subtle, and its meaning is empty and all-encompassing, with meaning present everywhere. Because it is present everywhere, all dharmas are 'non-dual'. Since all dharmas are 'non-dual', is there any limitation? However, in this text, we will temporarily rely on the distinctions made by the thirty-three Bodhisattvas to highlight its differences. Although the distinctions are different, the key is to encompass them into two: first, the gate of abandoning characteristics, where both opposing characteristics are abandoned, is called 'non-duality', with nothing retained. Second, the gate of merging characteristics, where the essence of both dharmas is the same, is called 'non-duality', with nothing to be abandoned. Within the gate of abandoning characteristics, there are three further subdivisions: first, regarding the dharmas grasped by deluded emotions, they are divided into two in opposition, and reversing and removing those two is called 'non-duality'. As the following text says, 'self' (self) and 'what belongs to the self' (what belongs to the self) are two. Because there is 'self', there is 'what belongs to the self'; if there is no 'self', there is no 'what belongs to the self', this is 'non-duality'. And so on. Second, emotions and reality are opposed to each other, and the two are distinguished by this. Reversing and opposing these two is called 'non-duality'. What is the meaning of this? From the perspective of emotions, reality is outside of emotions, and comparing reality to emotions is called 'duality'. From the perspective of reality, emotions originally do not exist. Since emotions do not exist, reality also loses its opposition, so it is said to be 'non-dual'. As the following text says.
實不實二。其實見者尚不見實。何況非實如是等也。三唯就實。離相平等名為不二。是義云何。就實論實由來無異。異既不有。一亦亡對故曰不二。如下文中維摩默顯。義應當此。遣相如是。融相門中義別亦三。一就妄情所起法中義別分二。二法同體名為不二。如經中說。無常即苦苦即無常。是無常苦同體無別名為不二。如是一切真妄兩別名之為二。相依不離名為不二。如下文說。明無明二。無明實性即是明名為不二。如是等也。三就真中義別分二。二法同體名為不二。於此門中曲分有四。一就真體隨義分二。如來藏中具過無量恒沙佛法。彼法同體名為不二。如經中說。過恒沙法不離不脫不異不思如是等也。又如下說。空即無相無相即無愿名為不二。亦是其義。二就真中體用分二。如依真心緣起整合一切種法。體用無別名為不二。如經中說。佛性如來無二。無別。如是等也。三就真體所起法中隨義分二。彼二同依一佛性體名為不二。如經中說。佛性與彼不善法俱名為無明。與善法俱稱之為明。明與無明凡夫謂二。智者了達其性無二。無二之性即是實性。如是等也。四就真性所起法中相別分二。如依佛性緣起整合一切行德。于彼德中諸行同體。緣起相成名為不二。如下文說。佈施迴向一切智二。佈施性即是迴向智性。如
【現代漢語翻譯】 現代漢語譯本 『實』與『不實』是二元對立嗎？實際上，見到『實』的人尚未真正見到『實』，更何況是『非實』等等。三重含義都歸於『實』，遠離對立的平等狀態稱為『不二』。這是什麼意思呢？就『實』論『實』，本來就沒有差異。差異既然不存在，『一』也失去了對立面，所以稱為『不二』。如下文維摩詰的沉默所顯現的那樣，意義應當如此。遣除對立的相是這樣。 在融和對立的相的門徑中，意義的區分也有三重。第一重，就虛妄情識所產生的法中，意義區分成二元。第二重，法在本體上相同，稱為『不二』。如經文中所說：『無常即苦，苦即無常』，這無常和苦在本體上沒有差別，稱為『不二』。像這樣，一切真與妄的兩種對立，稱為『二』；相互依存，不可分離，稱為『不二』。如下文所說：『明與無明』二者，無明的真實體性就是明，稱為『不二』。像這樣等等。 第三重，就真如中，意義區分成二元。這二元法在本體上相同，稱為『不二』。在這個門徑中，又細分為四重。第一重，就真如本體，隨順意義區分成二元。如來藏（Tathagatagarbha，如來所藏的功德）中具有無量恒河沙數的佛法，這些法在本體上相同，稱為『不二』。如經文中所說：『超過恒河沙數的法，不離、不脫、不異、不可思議』等等。又如下文所說：『空即無相，無相即無愿』，稱為『不二』，也是這個意思。 第二重，就真如中，本體與作用區分成二元。如依真心，因緣生起整合一切種類的法，本體與作用沒有差別，稱為『不二』。如經文中所說：『佛性與如來』沒有二元，沒有差別，像這樣等等。 第三重，就真如本體所產生的法中，隨順意義區分成二元。這二元都依于同一佛性本體，稱為『不二』。如經文中所說：『佛性與不善法在一起，就稱為無明；與善法在一起，就稱之為明。明與無明，凡夫認為是二元，有智慧的人了達它們的體性沒有二元。沒有二元的體性就是真實體性』，像這樣等等。 第四重，就真性所產生的法中，在現象上區分成二元。如依佛性，因緣生起整合一切行持功德。在這些功德中，各種行持在本體上相同，因緣生起，相互成就，稱為『不二』。如下文所說：『佈施迴向一切智』是二元，佈施的體性就是迴向的智慧的體性，像這樣。
【English Translation】 English version Are 『real』 and 『unreal』 two? In reality, those who see 『real』 have not yet truly seen 『real,』 let alone 『unreal』 and so on. All three meanings converge on 『real,』 and the state of equality free from opposition is called 『non-duality.』 What does this mean? When discussing 『real』 in terms of 『real,』 there is originally no difference. Since difference does not exist, 『one』 also loses its opposite, hence it is called 『non-duality.』 As revealed by Vimalakirti's (維摩詰) silence in the following text, the meaning should be understood in this way. Eliminating opposing characteristics is like this. In the approach of harmonizing opposing characteristics, there are also three distinctions in meaning. First, regarding the dharmas arising from deluded emotions, the meaning is divided into duality. Second, dharmas are the same in essence, called 『non-duality.』 As stated in the sutra: 『Impermanence is suffering, suffering is impermanence.』 This impermanence and suffering are the same in essence without difference, called 『non-duality.』 Like this, all dualities of true and false are called 『two』; mutually dependent and inseparable are called 『non-duality.』 As stated in the following text: 『Clarity and ignorance』 are two; the true nature of ignorance is clarity, called 『non-duality.』 Like this and so on. Third, regarding Suchness (真如), the meaning is divided into duality. These two dharmas are the same in essence, called 『non-duality.』 Within this approach, there are four further subdivisions. First, regarding the essence of Suchness, the meaning is divided into duality according to the meaning. The Tathagatagarbha (如來藏, the womb of the Tathagata) possesses countless Buddha-dharmas like the sands of the Ganges River. These dharmas are the same in essence, called 『non-duality.』 As stated in the sutra: 『Dharmas exceeding the sands of the Ganges River do not leave, do not detach, are not different, are inconceivable,』 and so on. Also, as stated in the following text: 『Emptiness is no-sign, no-sign is no-wish,』 called 『non-duality,』 which is also this meaning. Second, regarding Suchness, essence and function are divided into duality. For example, relying on the true mind, conditions arise and integrate all kinds of dharmas. Essence and function are not different, called 『non-duality.』 As stated in the sutra: 『Buddha-nature and Tathagata』 are not dual, not different, like this and so on. Third, regarding the dharmas arising from the essence of Suchness, the meaning is divided into duality according to the meaning. These two rely on the same Buddha-nature essence, called 『non-duality.』 As stated in the sutra: 『Buddha-nature together with unwholesome dharmas is called ignorance; together with wholesome dharmas, it is called clarity. Clarity and ignorance are considered dual by ordinary people, but the wise realize that their nature is not dual. The nature of non-duality is the true nature,』 like this and so on. Fourth, regarding the dharmas arising from the true nature, phenomena are divided into duality. For example, relying on Buddha-nature, conditions arise and integrate all virtuous practices. Among these virtues, various practices are the same in essence, conditions arise, and they mutually accomplish each other, called 『non-duality.』 As stated in the following text: 『Giving and dedicating to all wisdom』 are dual; the nature of giving is the nature of dedicating to wisdom, like this.
是等也。不二雖眾要不出此。言其入者義別有四。一就信明入。於此不二信順不違。故名為入。二就解說入。於此不二解觀相應。名之為入。三就行論入。依空照見明瞭現前不見二相。可以住中名入不二。不見二相是其心也。明瞭不二是其觀也。四就證辨入。亡情契實名之為證。于得證時不見如外有心能觀。既無有心。寧復心外有如所觀。不見能觀妄想不行。不見所觀虛偽不起。虛偽不起。如不離心。妄想不行心不離如。是則真名入不二門。入不二義辨之粗爾。次釋其文。於此品中文別有二。第一廣辨入不二門。二明說益。五千菩薩得無生忍。前中有三。一維摩問。諸菩薩等以言遣相名入不二。二諸菩薩問文殊對之。以言遣言明其不二。三文殊問。維摩因問以默遣言而顯不二。此三皆是化之分齊。息想教入之階降也。若論自覺相應境界不可言彰。叵以默顯。何故如是。據實以求法外本無音聲文字。何言能彰。法外亦無形相可得。誰用默顯。無言能彰。證處亡詮非默能顯。證處絕相詮相悉無。他所莫測。是故名為自覺境界。覺處無他。自亦亡對。問曰此品闡玄之極。若使默外猶有自覺相應境界何故不論。釋言。為化極于言默。言默之外不復可陳。不可陳處從來未辨。豈獨今哉。就初段中。維摩先問。菩薩后說。就前問中
【現代漢語翻譯】 現代漢語譯本 這就是『等』的含義。『不二』雖然包含很多方面，但重要的都離不開這個根本。說到『入』，從意義上區分有四種方式：第一種是依信而明入。對於這個『不二』的道理，深信順從而不違背，所以稱為『入』。第二種是依解說而入。對於這個『不二』的道理，理解和觀照相互相應，稱為『入』。第三種是依行論而入。依據空性的智慧照見，明瞭地顯現，不見有能取和所取二種對立的相狀，可以安住于中道，這稱為『入不二』。不見二相是心的狀態，明瞭『不二』是觀照的智慧。第四種是依證辨而入。捨棄情識而契合實相，這稱為『證』。在獲得證悟的時候，不見心外有能觀的心，既然沒有能觀的心，哪裡還有心外所觀的如如之境？不見能觀，妄想就不會產生；不見所觀，虛偽的現象就不會生起。虛偽的現象不生起，如如之境就不會離開心；妄想不行，心就不會離開如如之境。這樣才能真正稱為『入不二法門』。『入不二』的意義，粗略地辨析就是這樣。接下來解釋經文。在這一品中，從文義上區分有兩個部分：第一部分是廣泛地辨析『入不二法門』，第二部分是說明聽聞此法的利益，即五千菩薩證得無生法忍（anutpattika-dharma-ksanti）。在第一部分中，又分為三個小部分：一是維摩詰（Vimalakirti）問諸菩薩，以言語捨棄對立的相狀，來說明『入不二』；二是諸菩薩問，文殊師利（Manjusri）菩薩回答，以言語遣除言語，來說明『不二』；三是文殊菩薩問，維摩詰因勢利導，以沉默遣除言語，來顯明『不二』。這三種方式都是教化的方便，是止息妄想、引導進入『不二』的階梯。如果從自覺自證相應的境界來說，那是無法用言語表達的，也無法用沉默來顯明的。為什麼這樣說呢？從實相的角度來說，法外本來就沒有音聲文字，用什麼言語能夠表達呢？法外也沒有任何形相可以獲得，用什麼沉默來顯明呢？沒有言語能夠表達，證悟之處超越了詮釋，不是沉默能夠顯明的。證悟之處斷絕了對立的相狀，詮釋和相狀全都消失，不是他人所能測度的，所以稱為自覺境界。覺悟之處沒有他者，自身也失去了對立。有人問：這一品闡述玄妙到了極點，如果說沉默之外還有自覺自證相應的境界，為什麼不加以論述呢？回答說：教化到言語和沉默就到了極致，言語和沉默之外，沒有什麼可以陳述的了。不可陳述之處，從來就沒有被辨明，難道僅僅是現在嗎？就第一段來說，維摩詰先問，菩薩后說。在前面的提問中
【English Translation】 English version This is the meaning of 'equality'. Although 'non-duality' encompasses many aspects, the important ones all stem from this fundamental principle. When speaking of 'entering', there are four distinct ways to enter based on meaning: First, entering through faith and understanding. Regarding this principle of 'non-duality', one deeply believes, follows, and does not contradict it, therefore it is called 'entering'. Second, entering through explanation and understanding. Regarding this principle of 'non-duality', understanding and contemplation correspond with each other, and this is called 'entering'. Third, entering through practice and realization. Relying on the wisdom of emptiness, one clearly sees and manifests, without perceiving the dualistic appearances of the perceiver and the perceived. One can abide in the Middle Way, and this is called 'entering non-duality'. Not seeing the dualistic appearances is the state of mind; clearly understanding 'non-duality' is the wisdom of contemplation. Fourth, entering through verification and realization. Abandoning emotional attachments and uniting with reality is called 'verification'. At the time of attaining enlightenment, one does not see a perceiving mind outside of the self. Since there is no perceiving mind, where can the suchness that is perceived outside of the mind exist? Not seeing the perceiver, delusional thoughts will not arise; not seeing the perceived, false phenomena will not arise. When false phenomena do not arise, suchness does not leave the mind; when delusional thoughts do not arise, the mind does not leave suchness. Only then can it be truly called 'entering the gate of non-duality'. The meaning of 'entering non-duality' is roughly analyzed in this way. Next, the text will be explained. In this chapter, there are two parts in terms of meaning: The first part is a broad analysis of the 'gate of entering non-duality', and the second part explains the benefits of hearing this Dharma, that is, five thousand Bodhisattvas attain the Anutpattika-dharma-ksanti (無生法忍). In the first part, there are three sub-parts: First, Vimalakirti (維摩詰) asks the Bodhisattvas, using words to abandon dualistic appearances, to explain 'entering non-duality'; second, the Bodhisattvas ask, and Manjusri (文殊師利) Bodhisattva answers, using words to eliminate words, to explain 'non-duality'; third, Manjusri Bodhisattva asks, and Vimalakirti guides the conversation, using silence to eliminate words, to reveal 'non-duality'. These three methods are all expedient means of teaching, and are the steps to cease delusion and guide entry into 'non-duality'. If speaking from the perspective of the self-aware and self-realized corresponding state, it cannot be expressed in words, nor can it be revealed by silence. Why is this so? From the perspective of reality, there are originally no sounds or words outside of the Dharma, so what words can express it? There are also no forms that can be obtained outside of the Dharma, so what silence can reveal it? There are no words that can express it, and the place of enlightenment transcends interpretation, and is not something that silence can reveal. The place of enlightenment cuts off dualistic appearances, and interpretation and appearances all disappear, and it is not something that others can fathom, so it is called the self-aware realm. There is no other in the place of enlightenment, and the self also loses its opposition. Someone asks: This chapter expounds the profound to the extreme. If there is a self-aware and self-realized corresponding state beyond silence, why not discuss it? The answer is: Teaching reaches its limit with words and silence, and there is nothing that can be stated beyond words and silence. The place that cannot be stated has never been clarified, is it only now? Regarding the first section, Vimalakirti asks first, and the Bodhisattvas speak later. In the previous question
。爾時維摩舉能問人。謂眾菩薩言諸仁者。告命所問。言告稱謂。云何菩薩入不二等。正宣問辭。問曰。維摩深體不二。何不自說。乃問菩薩令使說乎。釋有五義。第一為彰不二之門眾聖因證顯法要勝令人重敬。故須問之。第二為顯不二之理門別眾多隨人示入。第三為彰不二義廣諸法悉是令人遍學。第四為欲對之顯己所問淵深令人趣求。故須問之。五維摩所得藉淺趣入。故須問之諸菩薩令說。下諸菩薩隨得別說。義門無量隨義具說。說亦叵盡。今此略列三十一人以彰所說。就初人中。言有菩薩名法自在。標別說人。下明所說。言諸仁者生滅二。反立二相。生滅之義泛解有二。一有為法自相生滅。二染凈法對治生滅。自相生滅義別有三。一分段無常。報起名生報盡稱滅。二念無常。初起名生后謝稱滅。三自性無常。相有名生虛無說滅。自相生滅要略唯此。對治生滅義則有四。一就染說。凡起名生聖斷稱滅。二就凈說。修起名生。緣治終息說以為滅。又復凈法為惡所敗。亦名為滅。三雙就染凈約速說之。染起名生凈壞稱滅。又復真凈為惑。隱覆亦名為滅。四雙就染凈約悟說之。凈起名生。又複本隱性凈之法為緣顯了。始現名生染息稱滅。泛辨如是。今此所論通則皆是。即文以求偏就染凈對治門。說對治門中偏就染說。染起
【現代漢語翻譯】 現代漢語譯本： 這時，維摩詰開始向大家提問。他對在場的菩薩們說：『各位仁者，請允許我向你們請教一個問題。』這裡的『告命』是告知和稱謂的意思。他問道：『菩薩如何才能進入不二法門？』這是正式提出的問題。有人會問：維摩詰自己已經深刻地體會了不二的道理，為什麼不親自說出來，反而要問菩薩們，讓他們來說呢？這裡有五個原因：第一，爲了彰顯不二法門的殊勝，眾聖因證，顯示佛法的精要，使人更加敬重，所以需要提問。第二，爲了顯示不二的道理，法門眾多，可以根據不同的人來引導他們進入。第三，爲了彰顯不二的意義廣大，一切諸法都是不二的體現，使人普遍學習。第四，爲了通過對比來顯示自己所問的問題深奧，使人努力探求，所以需要提問。第五，維摩詰所證悟的境界，可以通過淺顯的方式進入，所以需要向各位菩薩提問，讓他們來說。下面的各位菩薩根據自己所證悟的不同而分別闡述，義理門徑無量，可以根據不同的義理來詳細說明，即使說也說不盡。現在這裡簡略地列舉三十一位菩薩的說法，來彰顯他們所說的道理。在第一位菩薩中，這位菩薩名叫法自在（Dharma-svaatantrya，擁有佛法自在的人）。這是標明說法的菩薩。下面闡明他所說的內容。他說：『各位仁者，生和滅是二，是相對而立的兩種現象。』生滅的含義，一般解釋有兩種：第一種是有為法的自相生滅，第二種是染凈法的對治生滅。自相生滅的含義又可以分為三種：第一種是分段無常，因果報應開始稱為生，報應結束稱為滅。第二種是念頭的無常，最初生起稱為生，後來消謝稱為滅。第三種是自性無常，現象存在稱為生，虛無消失稱為滅。自相生滅的含義，概括起來只有這些。對治生滅的含義則有四種：第一種是從染污的角度來說，煩惱生起稱為生，聖人斷除稱為滅。第二種是從清凈的角度來說，修行生起稱為生，通過修行最終止息稱為滅。另外，清凈的法被惡所破壞，也稱為滅。第三種是同時從染凈兩個方面，從快速的角度來說，染污生起稱為生，清凈壞滅稱為滅。另外，真實的清凈被迷惑所覆蓋，也稱為滅。第四種是同時從染凈兩個方面，從覺悟的角度來說，清凈生起稱為生，原本隱藏的自性清凈之法，因為因緣而顯現，開始顯現稱為生，染污止息稱為滅。一般的辨析就是這樣。現在這裡所討論的，普遍來說都是如此。從經文來看，偏重於從染凈對治的角度來說，在對治的角度中，又偏重於從染污的角度來說，染污生起
【English Translation】 English version: At that time, Vimalakirti (Vimalkirti, a wise lay Buddhist) began to ask questions. He said to the assembled Bodhisattvas (enlightenment beings): 'Virtuous ones, allow me to ask you a question.' Here, 'to ask' means to inform and address. He asked: 'How does a Bodhisattva enter the gate of non-duality (advaita)?' This is the formal question. One might ask: Vimalakirti himself has deeply understood the principle of non-duality, why doesn't he explain it himself, but instead asks the Bodhisattvas to explain it? There are five reasons for this: First, to highlight the excellence of the gate of non-duality, the sages bear witness, revealing the essence of the Dharma (teachings), making people more respectful, so it is necessary to ask. Second, to show that the principle of non-duality has many different approaches, which can be used to guide different people to enter. Third, to highlight the broad meaning of non-duality, that all dharmas (phenomena) are manifestations of non-duality, enabling people to learn universally. Fourth, to show the profundity of his question through comparison, making people strive to explore, so it is necessary to ask. Fifth, the realm that Vimalakirti has realized can be entered through simple means, so it is necessary to ask the Bodhisattvas to explain it. The Bodhisattvas below explain according to their different realizations, the paths of meaning are immeasurable, and can be explained in detail according to different meanings, even if explained, it cannot be exhausted. Now, here is a brief list of the statements of thirty-one Bodhisattvas to highlight the principles they speak of. Among the first Bodhisattva, this Bodhisattva is named Dharma-svaatantrya (Dharma-svaatantrya, one who possesses freedom in the Dharma). This marks the Bodhisattva who speaks. Below, he clarifies what he says. He says: 'Virtuous ones, birth and death are two, two phenomena that stand in opposition to each other.' The meaning of birth and death is generally explained in two ways: the first is the self-arising and ceasing of conditioned dharmas (samskrta-dharma), and the second is the mutual arising and ceasing of defiled and pure dharmas. The meaning of self-arising and ceasing can be further divided into three types: the first is impermanence in segments, the beginning of karmic retribution is called birth, and the end of retribution is called death. The second is the impermanence of thoughts, the initial arising is called birth, and the subsequent fading is called death. The third is self-nature impermanence, the existence of phenomena is called birth, and the disappearance of emptiness is called death. The meaning of self-arising and ceasing can be summarized as only these. The meaning of mutual arising and ceasing has four types: the first is from the perspective of defilement, the arising of afflictions is called birth, and the cutting off by sages is called death. The second is from the perspective of purity, the arising of practice is called birth, and the final cessation through practice is called death. In addition, pure dharmas being destroyed by evil is also called death. The third is simultaneously from the perspective of both defilement and purity, from a rapid perspective, the arising of defilement is called birth, and the destruction of purity is called death. In addition, true purity being covered by delusion is also called death. The fourth is simultaneously from the perspective of both defilement and purity, from the perspective of enlightenment, the arising of purity is called birth, and the originally hidden dharma of self-nature purity, due to conditions, becomes manifest, the initial manifestation is called birth, and the cessation of defilement is called death. General analysis is like this. What is discussed here is generally like this. From the text, it focuses on the perspective of mutual arising and ceasing of defilement and purity, and within the perspective of mutual arising and ceasing, it focuses on the perspective of defilement, the arising of defilement
名生終斷稱滅。生滅兩分故名為二。下翻此二以明不二。於此門中二相雙遣為不二矣。先辨后結。辨中初言法本不生今則不滅。解不二義。不生不滅泛解有四。一生死染法虛集無性。以無性故生無所生滅無所滅。二生死染法妄相而有。妄體空相則無相。以無相故生無所生滅無所滅。三生死染法妄想而有。如夢所見心外無法。妄想情有道理實無。以實無故生無所生滅無所滅。四生死染法如來藏起。窮之即實實性。平等生則無生。滅則無滅。以是義故本無所生。今無所滅。不生不滅故曰不二。得此不生解釋入義。於前無生無滅法中。慧心安住名無生忍。從緣亦應名無滅忍。初約彰名偏言無生。上來正辨。是為下結。第二人中初德首曰。標人別說。曰猶辭也。下彰所說。我我所二反舉二相。泛解有四。一凡夫所立。我人等性名之為我。五陰諸法是我所有名為我所。二五陰整合假名眾生。名之為我。五陰是其我家所有名為我所。三眾生內報名之為我。外諸境界說為我所。四就真法。佛性為我真性。三歸我中所有名為我所。故涅槃云。知我我所是人出世。今此所論義目前三。自下翻之以顯不二。於此門中。二相雙遣名為不二。先辨后結。辨中初言因有我故便有我所。反明無二。若無有我則無我所順。明不二。經中破法凡有八種。
一推因破。如推五陰破眾生相推其往因破現常性。如是一切。二推果破如推當果破現無因。如是一切。三推理破。如下文說。色性自空如是等也。四推實破。譬如世人見繩為蛇推繩破蛇。迷如來藏起于生死。推藏破之。如是一切。五推名破。如說乳時不得酪名。明知無酪。女不名婦明無兒性。如是一切六推對破。如地論說。若有作者則有作事。若無作者則無作事。又如下說。有縛有解無縛無解如是一切。七責情破。如經中說。愚癡所盲貪著於我。三界虛妄但一心作。如是一切。八推智破。如說智者不得有無明法。無明法無性。牟尼不著明法無性。如是一切。破法不同。有此八種。今言無我則無我所。是前第六推對破之。云何無我。分別有三。如上所辨。一五陰法非是神我名為無我。二假眾生中無其我性故名無我。第三假名眾生亦無名為無我。言無所者。誰前無我。亦有三種。一五陰法非是妄計神我所有。名無我所。第二假名我所法中無有定性名無我所。第三假名我所亦無無我及所。名為不二。是為下結。第三人中初不眴曰。標人別說。下明所說受不受。二反明二相。泛解有二。一約因說。凡夫心識取著諸法。名之為受。聖人離取名為不受。二約果說。凡夫受于生死之身名之為受。聖人不生名為不受。今此所論就初言耳
【現代漢語翻譯】 現代漢語譯本 一、推因破：例如，通過推究五陰（色、受、想、行、識，構成眾生的五種要素）來破除眾生相，通過推究其往昔的因緣來破除現在常住不變的性質。像這樣的一切情況。 二、推果破：例如，通過推究未來的果報來破除現在沒有原因的說法。像這樣的一切情況。 三、推理破：如下文所說，色的自性本空，像這樣等等。 四、推實破：譬如世人看見繩子誤以為是蛇，通過推究繩子的真實性來破除蛇的幻覺。迷惑于如來藏（如來所具有的功德法性）而產生生死輪迴，通過推究如來藏的真實性來破除生死輪迴的迷惑。像這樣的一切情況。 五、推名破：例如，說乳的時候不能稱之為酪，明白知道其中沒有酪的性質。女子未嫁時不能稱之為婦，說明沒有生兒育女的性質。像這樣的一切情況。 六、推對破：如《地論》所說，如果存在作者，那麼就存在所作之事；如果沒有作者，那麼就沒有所作之事。又如下文所說，有束縛就有解脫，沒有束縛就沒有解脫，像這樣的一切情況。 七、責情破：如經中所說，愚癡矇蔽，貪戀執著于『我』，認為三界（欲界、色界、無色界）是虛妄的，都由一心所造。像這樣的一切情況。 八、推智破：如說智者不會有無明（對事物真相的迷惑）之法，無明之法沒有自性。牟尼（佛的稱號，意為寂靜）不執著于光明之法，因為光明之法也沒有自性。像這樣的一切情況。 破除的方法不同，有以上八種。現在所說的『無我則無我所』，是前面第六種推對破的方法。什麼是『無我』呢？可以分為三種情況來辨析，如上文所說：一、五陰之法不是神我，所以稱為『無我』。二、在假合的眾生中沒有『我』的自性，所以稱為『無我』。三、假名的眾生也沒有『我』這個名稱，所以稱為『無我』。 所說的『無所』，是指在誰面前沒有『我』呢？也有三種情況：一、五陰之法不是妄計的神我所擁有的，所以稱為『無我所』。二、假名的『我所』法中沒有固定的自性，所以稱為『無我所』。三、假名的『我所』也沒有『無我』以及『所』，稱為不二。這是下文的總結。 第三人中，首先不眴（Vimalakirti，維摩詰）說：標明人，分別解說。下面說明所說的是受還是不受。二、反過來闡明兩種狀態。泛泛地解釋有兩種：一、從因的角度來說，凡夫的心識執取諸法，稱為『受』；聖人遠離執取，稱為『不受』。二、從果的角度來說，凡夫承受生死之身，稱為『受』；聖人不生不滅，稱為『不受』。現在這裡所討論的是從最初的因的角度來說的。
【English Translation】 English version 1. Refutation by Examining Causes: For example, refuting the notion of a 'being' by examining the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a being), and refuting the notion of a permanent and unchanging nature by examining past causes. This applies to all such cases. 2. Refutation by Examining Results: For example, refuting the notion of a present lack of cause by examining future consequences. This applies to all such cases. 3. Refutation by Reasoning: As stated below, the nature of form is inherently empty, and so on. 4. Refutation by Examining Reality: For example, when people see a rope and mistake it for a snake, the illusion of the snake is dispelled by examining the reality of the rope. Being deluded by the Tathagatagarbha (the womb of the Tathagata, the inherent Buddha-nature), one gives rise to birth and death. By examining the reality of the Tathagatagarbha, this delusion is dispelled. This applies to all such cases. 5. Refutation by Examining Names: For example, when speaking of milk, one cannot call it cheese, clearly indicating the absence of cheese. A woman who is not yet married cannot be called a wife, indicating the absence of the nature of bearing children. This applies to all such cases. 6. Refutation by Examining Opposites: As stated in the Dasabhumika Sutra (Dìlùn, Treatise on the Ten Grounds), if there is a creator, then there is something created; if there is no creator, then there is nothing created. Also, as stated below, where there is bondage, there is liberation; where there is no bondage, there is no liberation. This applies to all such cases. 7. Refutation by Censure: As stated in the sutras, blinded by ignorance and clinging to 'I', one believes that the three realms (desire realm, form realm, formless realm) are illusory and created solely by the mind. This applies to all such cases. 8. Refutation by Examining Wisdom: As stated, a wise person does not possess the dharma of ignorance. The dharma of ignorance has no inherent nature. A Muni (Buddha's title, meaning 'silent sage') does not cling to the dharma of brightness, because the dharma of brightness has no inherent nature. This applies to all such cases. The methods of refutation differ, and there are these eight types. The statement 'no self, therefore no possessions' is the sixth type, refutation by examining opposites. What is 'no self'? It can be analyzed in three ways, as mentioned above: 1. The five skandhas are not the divine self, therefore it is called 'no self'. 2. In the composite being, there is no inherent nature of 'self', therefore it is called 'no self'. 3. The nominal being also lacks the name 'self', therefore it is called 'no self'. What is meant by 'no possessions'? In whose presence is there no 'self'? There are also three cases: 1. The five skandhas are not possessed by the falsely conceived divine self, therefore it is called 'no possessions'. 2. In the nominal 'possessions', there is no fixed nature, therefore it is called 'no possessions'. 3. The nominal 'possessions' also lack 'no self' and 'possessions', and is called non-duality. This is the conclusion below. Among the three persons, first Vimalakirti (Bùshùn, name of a bodhisattva) says: Identify the person and explain separately. Below, it explains whether what is said is accepted or not. 2. Conversely, clarify the two states. There are two general explanations: 1. From the perspective of cause, the minds of ordinary beings grasp and cling to all dharmas, which is called 'acceptance'; sages are free from grasping, which is called 'non-acceptance'. 2. From the perspective of result, ordinary beings receive the body of birth and death, which is called 'acceptance'; sages are not born and do not die, which is called 'non-acceptance'. The discussion here is from the perspective of the initial cause.
。下翻此二。以顯不二。二相雙遣為不二矣。先辨后結。若法不受不可得者。明無二相。聖人了達諸法皆空。無可貪取名為不受。以不受故無法應心。名不可得。無取無舍明無二心。無法可取所以無受。無法可舍故無不受。無作無行明無二行。以無取故無有凡夫造作諸業名為無作。以無舍故亦無聖人除斷之行名為無行。是為下結。第四人中初德頂曰。標人別說。下明所說。垢凈為二。反立二相。煩惱名垢聖德名凈。下翻此二以明不二。二相雙遣為不二矣。先辨后結。見垢實性則無凈者。第一義空是垢實性。是實性中無有垢相。無垢相故亦無除垢凈相可取。名無凈相。順滅相者。滅是涅槃法本不然。今則無滅是涅槃相。無垢無凈同涅槃相。名順滅矣。是為下結。第五人中初善宿曰。標人別說。下明所說。動念為二。反舉二相。心識有八相從為三。一分別事識。謂六識心。二是妄識。謂第七識。三是真識。謂第八識。此三如彼八識章中具廣分別。彼妄識中粗細不同。義別六重。一是根本不覺知心。謂無明地。二是業識依前無明不覺。妄念忽然而動。動故名業。三是轉識依前妄念。心相漸粗轉起外境故名為轉四者現識依前所起。虛浪境界應現自心。如夢所起。一切境界現於夢心故名為現。五是智識。於己自心所現法中分別違
【現代漢語翻譯】 現代漢語譯本 下面翻譯這兩者，以彰顯不二之理。去除二相，即為不二。先辨別，后總結。如果法是不可接受、不可獲得的，那就表明沒有二相。聖人通達諸法皆空，沒有什麼可以貪戀獲取的，這叫做『不受』。因為不受，所以沒有法可以應於心，這叫做『不可得』。沒有取捨，表明沒有二心。沒有法可以取，所以無受；沒有法可以舍，所以無不受。沒有造作，沒有修行，表明沒有二行。因為沒有取，所以沒有凡夫造作諸業，這叫做『無作』。因為沒有舍，所以也沒有聖人去除斷滅之行，這叫做『無行』。這是下面的總結。 第四個人中，首先是德頂（指Vimalakirti化現的人物，象徵某種德行達到頂峰）說：標明人物，分別解說。下面闡明所說的內容。垢與凈是二。反過來確立二相。煩惱叫做垢，聖德叫做凈。下面翻譯這兩者以闡明不二之理。去除二相，即為不二。先辨別，后總結。見到垢的真實本性，就沒有凈了。第一義空（Paramartha-sunyata，佛教關於空性的最高理解）是垢的真實本性。在這真實本性中，沒有垢相。因為沒有垢相，所以也沒有去除垢的凈相可以獲取，這叫做『無凈相』。順應寂滅之相。寂滅是涅槃（Nirvana，佛教術語，指解脫）之法，本來就不是這樣的。現在沒有寂滅，這就是涅槃之相。沒有垢，沒有凈，與涅槃之相相同，這叫做『順滅』。這是下面的總結。 第五個人中，首先是善宿（Sudatta，給孤獨長者）說：標明人物，分別解說。下面闡明所說的內容。動念為二。反過來舉出二相。心識有八相，相從為三：一是分別事識，指六識心；二是妄識，指第七識；三是真識，指第八識。這三者如彼八識章中具體廣泛地分別。那妄識中粗細不同，意義上區別為六重：一是根本不覺知心，指無明地（Avidya-bhumi，佛教術語，指無明的狀態）；二是業識，依前無明不覺，妄念忽然發動，因為動所以叫做業；三是轉識，依前妄念，心相逐漸粗糙，轉起外境，所以叫做轉；四是現識，依前所起，虛浪境界應現自心，如夢中所起，一切境界顯現在夢心中，所以叫做現；五是智識，在自己心中所顯現的法中，分別違
【English Translation】 English version The following translates these two to reveal the principle of non-duality. The removal of dualistic appearances is non-duality. First distinguish, then conclude. If the Dharma is unacceptable and unattainable, it indicates that there are no dualistic appearances. Sages understand that all Dharmas are empty, and there is nothing to crave and acquire, which is called 'non-acceptance'. Because of non-acceptance, there is no Dharma that can correspond to the mind, which is called 'unattainable'. Without taking or discarding, it indicates that there is no dualistic mind. There is no Dharma to take, so there is no acceptance; there is no Dharma to discard, so there is no non-acceptance. Without creation, without practice, it indicates that there are no dualistic practices. Because there is no taking, there are no ordinary people creating various karmas, which is called 'non-creation'. Because there is no discarding, there are also no sages removing and severing practices, which is called 'non-practice'. This is the conclusion below. In the fourth person, first, Virtue Peak (referring to a character manifested by Vimalakirti, symbolizing a peak of virtue) says: Identify the person and explain separately. Below, clarify what is being said. Defilement and purity are two. Conversely, establish dualistic appearances. Afflictions are called defilement, and saintly virtues are called purity. The following translates these two to reveal the principle of non-duality. The removal of dualistic appearances is non-duality. First distinguish, then conclude. Seeing the true nature of defilement, there is no purity. The ultimate emptiness (Paramartha-sunyata, the highest understanding of emptiness in Buddhism) is the true nature of defilement. In this true nature, there is no appearance of defilement. Because there is no appearance of defilement, there is also no appearance of purity to remove defilement that can be acquired, which is called 'no appearance of purity'. Comply with the appearance of extinction. Extinction is the Dharma of Nirvana (Nirvana, a Buddhist term referring to liberation), which is not originally like this. Now there is no extinction, and this is the appearance of Nirvana. Without defilement, without purity, it is the same as the appearance of Nirvana, which is called 'compliance with extinction'. This is the conclusion below. In the fifth person, first, Sudatta (Anathapindika, a wealthy benefactor) says: Identify the person and explain separately. Below, clarify what is being said. Moving thoughts are two. Conversely, cite dualistic appearances. There are eight aspects of consciousness, and the aspects follow as three: first, the discriminating consciousness, referring to the six consciousnesses; second, the deluded consciousness, referring to the seventh consciousness; third, the true consciousness, referring to the eighth consciousness. These three are specifically and extensively distinguished in the chapter on the Eight Consciousnesses. In that deluded consciousness, there are different levels of coarseness and fineness, and the meanings are distinguished into six layers: first, the fundamental unconscious mind, referring to the ground of ignorance (Avidya-bhumi, a Buddhist term referring to the state of ignorance); second, the karma consciousness, relying on the previous ignorance and unconsciousness, deluded thoughts suddenly arise, and because of the movement, it is called karma; third, the transforming consciousness, relying on the previous deluded thoughts, the appearance of the mind gradually becomes coarse, transforming and arising external objects, so it is called transformation; fourth, the manifesting consciousness, relying on what has arisen before, the illusory and turbulent realm manifests in one's own mind, like what arises in a dream, all realms appear in the dream mind, so it is called manifestation; fifth, the intellectual consciousness, in the Dharmas manifested in one's own mind, distinguishing between what is contrary
順染凈等別。似於智解故名智識。六相續識論中亦名不斷識矣。妄境牽心心隨妄境相乘。不斷如海波浪名不斷識。又能持於事識業果令不斷絕。亦名不斷。此六差別如論具辨。今言是動是彼業識妄動之心。言是念者。是彼轉識乃至不斷。根本無明不覺知心未有分別。所以不舉。下翻此二以明不二。二相雙遣為不二矣。先辨后結。辨中不動則無念者。于情分齊依動起念。于真常寂。業動本無以無動。故念心不生。道言無念無分別者。無妄識中動念心。故六種分別事識亦無名無分別。此解不二。通達此二彰其入義。是為下結。第六人中初善眼曰。標人別說下彰所說。初言一相無相二者。反立二相。此就真中義別分二。一相是有無相是無。于真法中攝別成總。諸法同體名為一相。以別分總。諸法悉空名為無相。有無兩分名為二矣。下會此二以為不二。於此門中二法同體名為不二。先辨后結。若知一相即是無相。知有即無。亦不取無。知無即有。以即有故不偏取無。入平等者解釋入義。有無同體離於偏著。故名平等。是為下結。第七人中初妙臂曰。標人別說。下明所說。言菩薩心聲聞心二。反舉二相下。翻此二以為不二。二相雙遣為不二矣。先辨后結。觀心相空如幻化者。破相入如。觀心相空明心非有。不但無性。乃至因緣心
【現代漢語翻譯】 現代漢語譯本 順染凈等別：類似於智慧的理解，所以稱為智識（jnana-vijnana，智慧之識）。在《六相續識論》中，也稱為不斷識。妄境牽動心，心隨逐妄境，兩者相互作用，連綿不斷如海浪，故名不斷識。此識也能保持事識的業果不中斷，因此也稱為不斷。這六種差別在論中詳細辨析。現在所說的『是動』，是指彼業識妄動之心。所說的『是念』，是指彼轉識乃至不斷。根本無明（mula-avidya，根本無明）不覺知心，尚未產生分別，所以不提及。下面翻譯這二者以闡明不二之理。二相同時去除，即為不二。 先辨析后總結。辨析中，不動則無念：在情識的層面，依隨動而生念。在真常寂靜的境界，業動本來就沒有，因為沒有動，所以念心不生。道說『無念無分別』，是指在沒有妄識的境界中，沒有動念之心，所以六種分別事識也沒有，名為無分別。此解釋不二之理。通達這二者，彰顯其入義。這是下面的總結。 第六人中，首先是善眼（Sudarsana，菩薩名）說：標明人物，分別解說，下面彰顯所說內容。開始說『一相無相二者』，是反過來建立二相。這是就真諦中的義理差別分為二。一相是有，無相是無。在真法中，攝別成總，諸法同體名為一相。以差別來總括，諸法皆空名為無相。有和無兩種區分，名為二。 下面會合這二者，認為是不二。在此法門中，二法同體名為不二。先辨析后總結。如果知道一相即是無相，知道有即是無，也不執取無。知道無即是有，因為即是有，所以不偏執于無。『入平等者』，解釋入義。有和無同體，遠離偏執，所以名為平等。這是下面的總結。 第七人中，首先是妙臂（Subahu，菩薩名）說：標明人物，分別解說。下面闡明所說內容。說『菩薩心聲聞心二』，是反過來舉出二相。下面翻譯這二者，認為是不二。二相同時去除，即為不二。 先辨析后總結。觀心相空如幻化：破除相而入如。觀心相空，明白心並非實有，不但沒有自性，乃至因緣心
【English Translation】 English version The distinctions of purity and impurity, etc., resemble intellectual understanding, hence they are called Jnana-vijnana (wisdom-consciousness). In the 'Treatise on the Six Continuations of Consciousness,' it is also called the uninterrupted consciousness. False environments pull the mind, and the mind follows false environments, interacting continuously like ocean waves, hence it is called uninterrupted consciousness. This consciousness can also maintain the karmic consequences of event-consciousness without interruption, hence it is also called uninterrupted. These six distinctions are explained in detail in the treatise. Now, 'is movement' refers to the falsely moving mind of karma-consciousness. 'Is thought' refers to the evolving consciousness and so on, without interruption. Fundamental ignorance (mula-avidya), the unawareness of the mind, has not yet produced distinctions, so it is not mentioned. Below, these two are translated to clarify the principle of non-duality. The simultaneous removal of the two aspects is non-duality. First analyze, then conclude. In the analysis, no movement means no thought: At the level of emotional consciousness, thoughts arise following movement. In the realm of true, constant stillness, karma-movement is originally non-existent; because there is no movement, the mind of thought does not arise. The teaching says 'no thought, no discrimination,' referring to the absence of a moving mind of thought in the realm without false consciousness, so the six kinds of discriminating event-consciousness are also absent, called no discrimination. This explains the principle of non-duality. Understanding these two reveals their meaning of entering. This is the conclusion below. Among the sixth group of people, first Sudarsana (Good Eyes, name of a Bodhisattva) says: Mark the person, explain separately, and below reveal what is said. Beginning with 'one aspect, no aspect, two,' it establishes two aspects in reverse. This divides into two based on the difference in meaning within the true essence. One aspect is existence, no aspect is non-existence. In the true Dharma, gathering the separate into the whole, all dharmas being of the same essence is called one aspect. Using difference to encompass the whole, all dharmas are empty, called no aspect. The two distinctions of existence and non-existence are called two. Below, these two are combined, considered non-dual. In this Dharma gate, the two dharmas being of the same essence is called non-duality. First analyze, then conclude. If you know that one aspect is no aspect, know that existence is non-existence, and do not grasp non-existence. Know that non-existence is existence, because it is existence, so do not partially grasp non-existence. 'Entering equality' explains the meaning of entering. Existence and non-existence are of the same essence, away from partial attachment, hence it is called equality. This is the conclusion below. Among the seventh group of people, first Subahu (Beautiful Arm, name of a Bodhisattva) says: Mark the person, explain separately. Below, clarify what is said. Saying 'Bodhisattva mind, Sravaka mind, two,' it raises two aspects in reverse. Below, these two are translated, considered non-dual. The simultaneous removal of the two aspects is non-duality. First analyze, then conclude. Observing the emptiness of the mind's appearance as illusory transformation: Breaking through appearance and entering Suchness. Observing the emptiness of the mind's appearance, understanding that the mind is not truly existent, not only without self-nature, but even the causal mind
相亦無名心相空。如幻化者明心非無。因緣之法有無同體。以同體故說無為有。有即非有。說有為無無即非無。有即非有故心相空。無即非無故如幻化。無菩薩心無聲聞心。證如遣相。理處無情故無菩薩聲聞心別。是為下結。第八人中初弗沙曰。標人別說。下顯所說。善不善二反舉二相。分別有三。一約情說。違損下沉名為不善。順益上升目之為善。若從是義凡夫十惡名為不善。從凡至佛一切善法悉名為善。二望理說。違理不善順理名善。若從是義凡夫一切三性之業取性心起悉名不善三業。賢聖所修善法方名為善。三望實說。佛性是實。望彼佛性如來藏法性違不善。體順是善。若從是義。凡夫諸業乃至三乘緣治善法相順。性違悉是不善。諸佛菩薩真證善法方為善。善惡兩分故名為二。下翻此二。以為不二。二相雙遣為不二矣。先辨后結。辨中不起善不善者。善惡皆空故悉不起。此明離相即解不二。入無相等明其證實。即解入義。第一義空名無相際。始觀名入。窮證名達。是為下結。第九人中初師子曰。標人別說。下彰所說。罪福為二。反舉二相。前善不善據因分二。此罪與福就果分二。罪為罪報福名福報。下翻此二以為不二。二相雙遣為不二矣。先辨后結。辨中初言若達罪性與福無異。破相入如。何者是性。而言無異
。淺如論之相空為性。空理不殊名為不異。深則佛性真心為性。體一故曰無異。以金剛慧決了此相無縛。無解證實離相。破相之智名金剛慧。明見罪福二種實相。名決此相。於此實中罪福本無名無縛解。以罪本無所以無縛福亦不有。所以無解。是為下結。第十人中師子意曰。標人別說。下明所說。漏無漏二反立二相。煩惱連注其猶創漏。故名為漏。聖德斷除名為無漏。下翻此二以明不二。二相雙遣為不二矣。先辨后結。辨中若得諸法等者。破相入如。染凈一如名諸法等。言不起漏無漏相者。契實離相。言不起漏離前漏相。不起不漏離無漏相。此離染凈名為不二。言不著相不取有相。亦不住無不取無相。此離有無名為不二。是為下結。第十一中初凈解曰。標人別說。下彰所說。為無為二反舉二相。言有為者解有兩義。一就法外四相以釋。為之言作。法外四相能有所作故曰有為。生能生法乃至滅能。滅諸法故。二就法體四相以釋。四相集起名之曰為。色等諸法皆此有為。故曰有為。翻離此二名曰無為。何法是乎。泛解有三。一就色說。生死之色是其有為。諸佛常色乃至佛性真常色等名曰無為。二就心說。妄心有為。諸佛常心乃至八識佛性心等名曰無為。第三約就非色心說。如毗曇中所辨。十四不相應行名曰有為。諸明。四
相名字句等是十四也。虛空數法及非數滅乃至真如第一義空。通攝悉是非色心中無為法也。泛論如是。今就心說。妄想之心生滅流注名曰有為。真心常寂故曰無為。下反此二以明不二。於此門中遣妄唯真名為不二。先辨后結。辨中若離一切數者。明遣妄也。于妄心中諸心心法各各異別名一切數。謂想受等證實反望。從來無此。是故名離一切數矣。即心如空明澄真也。真心之體性如虛空。心外無有諸數之別。去妄唯真故心如空。有妄對真名之為二。離妄唯真真即絕對。故曰不二。今因此言明諸心有數無數。心有三重義如上辨。一事識心。二妄識心。三真識心。此三重中初六事識。一向有數。想受行等雖與心王同在一時。作用別故第八真心一向無數。諸法同體如虛空。故第七識中粗細六重。已如上辨。是無明識乃至相續。此六重中根本四重心識微細。諸心心法未曾別起。別相難得不說有數。以無數故論中名為不相應染。不相應者論自釋言。即心不覺常無別異。名不相應。后之兩重心粗用別。別相可得說有諸數。以有數故論中名為心相應染。言相應者論自釋言。心異念異同知同緣。故號相應。心是心王念是心法。此二同緣故曰相應。細實如此。然今此中總相分之。妄中說數真中不辨。此解不二。以清凈慧無所礙者。釋其人義
【現代漢語翻譯】 現代漢語譯本 相名（現象的名稱）字句等是十四種有為法。虛空、擇滅（通過智慧斷滅煩惱）、非擇滅（因緣不具足而自然止息煩惱）乃至真如（事物本來的真實狀態）、第一義空（超越一切概念的空性），總括起來都是非色（非物質）、非心（非精神）中的無為法。這是泛泛而論。現在就心來說，妄想之心生滅流轉，叫做有為。真心恒常寂靜，所以叫做無為。下面反過來用這兩個概念來闡明不二的道理。在這個法門中，去除妄想，只留下真如，就叫做不二。先辨別，后總結。辨別中，如果遠離一切數，就是說明去除妄想。在妄心中，各種心和心所法各自不同，叫做一切數，比如想、受等等。用證悟來反觀，（發現這些）從來沒有存在過，所以叫做遠離一切數。心就像虛空一樣，光明澄澈，這就是真如。真心的體性就像虛空，心外沒有各種數的差別。去除妄想，只留下真如，所以心就像虛空。有妄想和真如相對，就叫做二。離開妄想，只留下真如，真如就是絕對的，所以叫做不二。現在因此說明各種心有數和無數。心有三重含義，如上所述：一是事識心（對具體事物進行識別的心），二是妄識心（虛妄分別的心），三是真識心（真實不虛的心）。這三重心中，前六種事識，一向是有數的。想、受、行等雖然與心王（主要的心）同時存在，但作用不同。第八阿賴耶識（根本識）真心一向是無數的。諸法同體，就像虛空一樣。所以第七末那識（意識）中，粗細六重，已經如上所述。是無明識乃至相續。這六重中，根本的四重意識微細，各種心和心所法未曾分別生起，分別的相難以得到，所以不說有數。因為無數，所以在論中叫做不相應染。不相應，論中自己解釋說，就是心不覺悟，恒常沒有差別，叫做不相應。後面的兩重心粗用別，分別的相可以得到，所以說有各種數。因為有數，所以在論中叫做心相應染。相應，論中自己解釋說，心異念異，同知同緣，所以叫做相應。心是心王，念是心所法，這二者共同緣取，所以叫做相應。細緻地分析確實如此。然而現在這裡總的來說，在妄心中說數，在真心中不辨別。這樣解釋不二的道理。以清凈的智慧沒有阻礙，這是解釋修習者的意義。
【English Translation】 English version Phenomena names, words, and sentences are the fourteen 'with-form' (有為) aspects. Space (虛空), Cessation through discrimination (擇滅, Nirodha-samāpatti), Cessation without discrimination (非擇滅, Apratisankhya-nirodha), and even Suchness (真如, Tathata), the ultimate meaning of emptiness (第一義空, Paramartha-sunyata), are all non-material (非色), non-mental (非心) unconditioned dharmas (無為法). This is a general discussion. Now, speaking in terms of the mind, the mind of delusion, with its arising and ceasing flow, is called conditioned (有為). The true mind is always tranquil, so it is called unconditioned (無為). Below, these two are reversed to clarify non-duality. In this teaching, eliminating delusion and retaining only truth is called non-duality. First, distinguish, then conclude. In the distinction, if one is apart from all numbers, it clarifies the elimination of delusion. In the deluded mind, the various mental functions and mental properties are each different, called 'all numbers,' such as thought, feeling, etc. Reflecting on this with realization, these have never existed, so it is called being apart from all numbers. The mind is like space, clear and bright, which is Suchness. The essence of the true mind is like space; outside the mind, there is no distinction of various numbers. Eliminating delusion and retaining only truth, the mind is like space. Having delusion and truth as opposites is called duality. Leaving delusion and retaining only truth, truth is absolute, so it is called non-duality. Now, based on this, it is clarified that minds have numbers and are without numbers. The mind has three meanings, as discussed above: first, the mind of object-consciousness (事識心), second, the mind of deluded consciousness (妄識心), and third, the mind of true consciousness (真識心). Among these three, the first six object-consciousnesses are always with numbers. Thought, feeling, volition, etc., although existing at the same time as the mind-king (心王, main consciousness), have different functions. The eighth consciousness, Alaya-vijnana (阿賴耶識), the true mind, is always without numbers. All dharmas are of the same essence, like space. Therefore, in the seventh consciousness, Manas-vijnana (末那識), the six subtle and coarse aspects have already been discussed above. It is the consciousness of ignorance (無明識) and so on, up to continuity. Among these six aspects, the fundamental four aspects of consciousness are subtle, and the various mental functions and mental properties have not arisen separately. The separate characteristics are difficult to obtain, so it is not said to have numbers. Because it is without numbers, it is called 'non-corresponding defilement' (不相應染) in the treatise. 'Non-corresponding' is explained in the treatise itself as the mind not being aware, constantly without difference, called non-corresponding. The latter two aspects have coarse functions and are different, and the separate characteristics can be obtained, so it is said to have various numbers. Because it has numbers, it is called 'mind-corresponding defilement' (心相應染) in the treatise. 'Corresponding' is explained in the treatise itself as the mind being different, the thoughts being different, but knowing and experiencing the same object, so it is called corresponding. The mind is the mind-king, and thought is the mental property. These two jointly experience the same object, so it is called corresponding. The detailed analysis is indeed like this. However, here, generally speaking, numbers are discussed in the deluded mind, and not distinguished in the true mind. This explains the principle of non-duality. 'With pure wisdom, without obstruction' explains the meaning of the practitioner.
。證真降妄名清凈慧。不為妄纏名無所礙。此德成時名入不二。是為下結。第十二中那羅延曰。標人別說。下彰所說。世出世二反舉二相。分別有三。一約位以分。見道以前名為世間。見道已上名為出世。二隨義以別。隨相之行從凡至佛悉名世間。故地論言。世行有三。廣大無量。廣謂初地乃至六地。大謂七地。無量是其八地已上。證如實慧名為出世。故地論中法無我智名為出世。三約理事以彰二別。事為世間理為出世。今據後門。下翻此二以明不二。於此門中會二。同體以為不二。非全破遣。先辨后結。辨中初言世間性空即是出世。正會二法以明不二。言性空者泛解有二。一因緣法中無其定性名為性空。如成實說。二妄相諸法自性空寂。不假因緣分段為空。故名性空。如陽炎水自性非水。不待塵大分為無水。今據后義。以世體空無世可在名為出世。非有可離名為出矣。即世無世。無世恒世故曰不二。下釋入義。于其中者。於前世間出世間中言不入者。明有即空無世可在。故曰不入。言不出者。明空即有常隨世間。故曰不出。言不溢者。溢是盈溢增長之謂。以不入故不增世間。故曰不溢。言不散者。以不出故常隨世間。而不除舍故曰不散。是為下結。第十三中初善意曰。標人別說下彰所說。道言生死涅槃二者。反舉二
相。下反此二以明不二。二相雙遣為不二矣。先辨后結。辨中初言見生死性則無生死。遣生死相。生死體空名生死性。於此性中無生死相。故無生死。下約此無遣涅槃相。言無縛者。生死性中無生死故所以無縛。言無解者。此推對破。以無縛故不可對之說涅槃解。言不然者。以無縛故。本來不然。言不滅者。本無然。故今無所滅。此解不二。如是解者解釋入義。是為下結。第十四中初現見曰。標人別說。下彰所說。盡不盡二反立二相。妄息名盡。真德常住名為不盡。下翻此二以明不二。二相雙遣為不二矣。先辨后結。辨中法若究竟盡者。牒舉前盡。簡異無常生滅之盡。故云究竟。若不盡者。牒前不盡。皆無盡者。前二皆空。空理常住故曰無盡。又于空理無法可除。亦名無盡。言無盡相即是空者。指斥其體。上來至此破相入如。空則無有盡不盡者。明實離相。此解不二。如是入者彰其入義。是為下結。第十五中初普守曰。標人別說。下明所說。我無我二反立二相。分別有三。一凡夫人取陰為我。聖智觀察知陰非我。此一五陰于凡為我于聖非我。故名為二。二五陰和合成假人。凡夫于中立有定性。名之為我聖智觀察但假。無性名為無我。三妄相諸法。整合人相名之為我。聖智深觀人相空無名為無我。下翻此二以明不二。二
相雙遣為不二矣。先辨后結。我尚不可得非我何可得。破相入實。向前三重我皆叵得。何有遣我無我可得。見我實性不起二者。證實遣相。非有非無如來藏體是我實性。此亦是其無我實性。且約我說。於此實中從來無我二無對我無我可取故不起二。是為下結。
維摩義記卷第三(末) 大正藏第 38 冊 No. 1776 維摩義記
維摩義記卷第四(本)
沙門慧遠撰
第十六中初電天曰標人別說下彰所說。明無明二返舉二相。分別有二。一隨相說闇惑之心緣而不了名曰無明。緣智顯了說之為明。二約心說。妄心性闇。設有緣解亦是無明。如人夢中雖有分別性是昏睡。亦如樂受性是行苦。真心性照說之為明。乃至凡時性凈之心亦說為明。今依後門下翻此二以明不二。於此門中真妄同體以為不二。先辨后結。言無明即是明者。會妄即真。妄心體實即是真心。故無明性即是明也。如昏睡體即是報心。此句正顯不三義竟。道言明亦不可取者。簡真異妄。何故須簡。人聞是明取同緣治。為遮此見故說是明不可取同緣治之。明名不可取離一切數。釋前叵取緣治。之明是妄心邊慧數所攝。令言明者是真心體真心平等性如虛空離一切數。是故不可取同緣治。亦可是中二相雙遣以為不二。言無明性即
【現代漢語翻譯】 現代漢語譯本： 『相』和『雙遣』實際上是不二的。先進行辨析，然後總結。『我』尚且不可得，『非我』又怎麼可能得到呢？破除表相，進入真實。向前追溯三重，『我』都不可得，哪裡還有遣除『我』或『無我』可得呢？見到『我』的真實本性，就不會產生『二』的對立。證實真實，遣除表相。『非有非無』的如來藏體，就是『我』的真實本性。這也就是『無我』的真實本性。且就我來說，在這真實之中，從來沒有『我』和『無我』的對立，因此沒有『我』和『無我』可以執取，所以不會產生『二』的對立。這是最後的總結。
《維摩義記》卷第三(末) 大正藏第 38 冊 No. 1776 《維摩義記》
《維摩義記》卷第四(本)
沙門慧遠 撰
第十六中，首先電天（指某種閃電）說標明人，然後分別說明所說的內容。闡明『無明』和『明』，再次舉出兩種表相。分別有二種：一是隨順表相來說，迷惑的心緣於事物而不能明瞭，就叫做『無明』(Avidya)。緣于智慧而顯現明瞭，就稱之為『明』(Vidya)。二是就心性來說，妄心(deluded mind)的本性是昏暗的，即使有因緣解脫，也是『無明』。就像人在夢中，雖然有分別，但本質上還是昏睡。又如樂受(pleasant feeling)，其本質是行苦(suffering of change)。真心(true mind)的本性是光明照耀的，就稱之為『明』。乃至凡夫(ordinary being)時，本性清凈的心也稱為『明』。現在依據後面的說法，來翻轉這二者，以闡明不二的道理。在這個法門中，真和妄是同一本體，因此是不二的。先進行辨析，然後總結。說『無明』就是『明』，是會合妄心就是真心。妄心的本體實際上就是真心，所以『無明』的本性就是『明』。如同昏睡的本體就是報心(resultant mind)。這句話正是爲了闡明不三的意義。說道『明』也不可取，是爲了區分真和妄。為什麼要區分呢？因為人們聽到『明』，就想取同緣治，爲了遮止這種見解，所以說『明』是不可取同緣治的。『明』這個名稱是不可取的，因為它超越了一切數量。解釋前面所說的不可取緣治。這裡的『明』是妄心邊的慧數所攝。而所說的『明』是真心本體，真心的平等性如同虛空，超越了一切數量，所以不可取同緣治。也可以說是將這兩種表相都捨棄，從而達到不二。說『無明』的本性就是『明』。
【English Translation】 English version: 'Appearance' and 'dual elimination' are actually non-dual. First, distinguish, then conclude. 'I' is not obtainable, how can 'non-I' be obtained? Break through appearances and enter reality. Tracing back three layers, 'I' is unobtainable, where can the elimination of 'I' or 'non-I' be obtained? Seeing the true nature of 'I' will not produce the opposition of 'two'. Confirm the truth and eliminate appearances. The Tathagatagarbha (如來藏) body of 'neither existence nor non-existence' is the true nature of 'I'. This is also the true nature of 'non-I'. Let me say, in this reality, there has never been an opposition between 'I' and 'non-I', so there is no 'I' and 'non-I' to grasp, so the opposition of 'two' will not arise. This is the final conclusion.
Vimalakirti Sutra Commentary Volume 3 (End) Taisho Tripitaka Volume 38 No. 1776 Vimalakirti Sutra Commentary
Vimalakirti Sutra Commentary Volume 4 (Beginning)
Written by Shramana Huiyuan
In the sixteenth section, first, Dhyana (電天) says to mark the person, and then separately explain what is said. Clarify 'Avidya' (無明, ignorance) and 'Vidya' (明, knowledge), and again raise the two appearances. There are two distinctions: first, according to the appearance, the confused mind is conditioned by things and cannot understand, which is called 'Avidya'. Conditioned by wisdom and manifesting understanding, it is called 'Vidya'. Second, in terms of mind-nature, the nature of the deluded mind is dark. Even if there is a causal liberation, it is still 'Avidya'. Just like a person in a dream, although there is discrimination, the essence is still drowsiness. Also, like pleasant feeling, its essence is the suffering of change. The nature of the true mind is bright and illuminating, which is called 'Vidya'. Even at the time of ordinary beings, the mind of pure nature is also called 'Vidya'. Now, according to the latter statement, reverse these two to clarify the principle of non-duality. In this Dharma gate, truth and delusion are the same entity, so they are non-dual. First distinguish, then conclude. Saying that 'Avidya' is 'Vidya' is to unite the deluded mind with the true mind. The substance of the deluded mind is actually the true mind, so the nature of 'Avidya' is 'Vidya'. Just like the substance of drowsiness is the resultant mind. This sentence is precisely to clarify the meaning of non-three. Saying that 'Vidya' is also unobtainable is to distinguish between truth and delusion. Why distinguish? Because people hear 'Vidya' and want to take the same cause and cure. To prevent this view, it is said that 'Vidya' is unobtainable by the same cause and cure. The name 'Vidya' is unobtainable because it transcends all numbers. Explain the previous statement that it is impossible to take the cause and cure. The 'Vidya' here is included in the wisdom number on the side of the deluded mind. And the 'Vidya' that is said is the true mind body, the equality of the true mind is like the void, transcending all numbers, so it is impossible to take the same cause and cure. It can also be said that both of these appearances are abandoned, thereby achieving non-duality. Saying that the nature of 'Avidya' is 'Vidya'.
是明者。遣無明相。無明實性即明故不可一向取。離一切數遣其明相。二相俱泯名為不二。此解不二。言于其中等無二者。釋其入義。是為下結。第十七中初喜見曰標人別說下明所說。先辨后結。中初就色陰論之。后就余陰。前色陰中色空二者反舉二相。次解有三。一色非我所名之為空。如毗曇說。二假名色中無其定性名之為空。如成實說。三假名色相亦無所有名之為空。此唯在大。今此所論義常第三。下翻此二以明不二。於此門中二諦同體名為不二。非全破遣色即是空。明有即無。云色為色。色即無色故。色即空非色滅空。簡異對治事滅之空。色性自空。簡異將因分果之空。如陽炎水自性非水不待塵大分為無水。色亦如是。自性空無不待塵大分之為空。名自性空下余陰中亦無舉二后明不二。文與前同。此解不二。言于其中而通達者。釋其入義。是為下結。第十八中初明相曰標人別說下明所說。言四種異空種異者。反舉二相。言四種異。明有異空。地水火風為四種。此有別空名之為異。亦可四大各別名異。空種異者明空異有。空有相異故名為二。下翻此二以明不二。於此門中二法同體名為不二。先辨后結。言四種性即是空性。正解不二。四大無性四大無相。故即是空。言如前際后際空故中際亦空。類顯不二。生死前際
。涅槃后際。聖道名中。前後空故中際亦空。四大同爾。此解不二。若能如是知諸種性。解釋入義。是為下結。第十九中初妙意曰標人別說下明所說。先辨后結。辨中約就十二入法以明不二。初先約就眼色論之。眼色為二反舉二相。下翻此二以明不二。二相雙遣為不二矣。若知眼性於色不貪不恚不癡是名寂滅。破遣眼相。性空是其眼之體性。此眼性中無期。眼既不有。誰於色所生貪恚癡。貪等不生故名為寂。此偏破眼。破色不論余義。若具為文。亦應說言若知色性眼無所貪無恚無癡是名寂滅。且舉一邊。一邊可知。下余入中亦先舉二后明不二。明不中偏就意說。余類可解。安住其中為入不二。牒以結之。
第二十中無盡意曰標人別說下顯所說。先辨后結。辨中初先解不二義。后釋入義。解不二中約就六度及迴向心而辨不二。先就佈施及迴向說。佈施迴向一切智。二反舉二相。諸佛果德名一切智。用己施行回求彼德名為迴向一切智矣。下翻此二以為不二。於此門中二相同體名為不二。非令破遣。言佈施性即彼迴向智性。解有兩義。一約空說。同一空性。二約有說。此二同用真心為性。體無別故故云不二。下余度中亦先舉二后明不二。文同前釋。此解不二。言于其中入一相者。釋其入義。是為下結。二十一中初深慧
【現代漢語翻譯】 現代漢語譯本：涅槃之後的境界，聖道之名中，因為前後皆空，所以中間也是空。四大也是如此。這樣的理解就是不二之法。如果能夠這樣瞭解各種種性，解釋並深入理解其含義，這就是所謂的下結（較低層次的結論）。第十九品中，首先以『妙意』為題標明所要討論的人，然後說明所要討論的內容。先辨析，后總結。辨析中，就十二入法（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）來說明不二之理。首先，就眼和色來討論。眼和色是二，先提出這二者的對立相。然後，推翻這二者，以說明不二之理。當二者的對立相都被消除時，就達到了不二的境界。如果瞭解眼的本性，對色不起貪婪、嗔恨、愚癡之心，這就叫做寂滅。這是破除眼相。性的空性是眼的本體。這眼性之中沒有期待。眼既然不存在，誰又會對色產生貪婪、嗔恨、愚癡呢？因為貪婪等不產生，所以叫做寂滅。這只是偏重於破除眼，沒有討論色和其他含義。如果完整地表達，也應該說，如果瞭解色的本性，眼就不會對色產生貪婪、嗔恨、愚癡，這就叫做寂滅。這裡只是舉了一個方面，一個方面明白了，其他方面也就明白了。下面的其他入法中，也是先提出二，然後說明不二。說明不二時，偏重於就意來說明，其他的可以類推理解。安住于其中，就是進入不二之法。最後用『牒』來總結。 現代漢語譯本：第二十品中，以『無盡意』為題標明所要討論的人，然後顯示所要討論的內容。先辨析，后總結。辨析中，首先解釋不二的含義，然後解釋進入（不二）的含義。解釋不二的含義時，就六度（佈施、持戒、忍辱、精進、禪定、智慧）以及迴向心來辨析不二。首先就佈施和迴向來說明。佈施迴向一切智，先提出這二者的對立相。諸佛的果德叫做一切智。用自己所做的善行，迴向求得諸佛的果德，叫做迴向一切智。然後，推翻這二者，以說明不二之理。在這個法門中，二者具有相同的體性，叫做不二。不是要破除或消除。佈施的本性就是迴向智的本性。這種解釋有兩種含義。一是就空性來說，二者具有相同的空性。二是就實有來說，這二者都以真心為本性，本體沒有差別，所以說不二。下面的其他度中，也是先提出二，然後說明不二。文句和前面的解釋相同。這是解釋不二。『安住于其中，進入一相』，這是解釋進入（不二）的含義。最後用『是為下結』來總結。第二十一品中，首先是『深慧』。
【English Translation】 English version: The realm after Nirvana, within the name of the Holy Path, is empty in the middle because the beginning and the end are empty. The four great elements (四大 – earth, water, fire, wind) are also the same. This understanding is the non-dual (不二) Dharma. If one can understand all the natures (種性 – seed nature, potential) in this way, explain and deeply understand their meaning, this is called the lower conclusion (下結 – lower level conclusion). In the nineteenth chapter, the initial 『Wonderful Intention』 (妙意) marks the person to be discussed, and then explains what is to be discussed. First analyze, then summarize. In the analysis, the non-duality is explained in terms of the twelve entrances (十二入法 – the six sense organs and their corresponding objects: eyes and forms, ears and sounds, nose and smells, tongue and tastes, body and touch, mind and dharmas). First, discuss the eye and form. Eye and form are two; first, present the opposing aspects of these two. Then, overturn these two to explain the non-duality. When the opposing aspects of the two are eliminated, the state of non-duality is achieved. If one understands the nature of the eye and does not have greed, hatred, or delusion towards form, this is called extinction (寂滅 – quiet extinction). This is breaking the eye aspect. The emptiness of nature is the essence of the eye. There is no expectation in this eye nature. Since the eye does not exist, who will generate greed, hatred, and delusion towards form? Because greed and the like do not arise, it is called extinction. This only focuses on breaking the eye, without discussing form and other meanings. If expressed completely, it should also be said that if one understands the nature of form, the eye will not generate greed, hatred, or delusion towards form, which is called extinction. Only one aspect is mentioned here; if one aspect is understood, the others will also be understood. In the other entrances below, two are first presented, and then non-duality is explained. When explaining non-duality, the emphasis is on explaining the mind; the others can be understood by analogy. Abiding in it is entering the non-dual Dharma. Finally, 『D牒』 is used to summarize. English version: In the twentieth chapter, 『Inexhaustible Intention』 (無盡意) marks the person to be discussed, and then reveals what is to be discussed. First analyze, then summarize. In the analysis, first explain the meaning of non-duality, and then explain the meaning of entering (non-duality). When explaining the meaning of non-duality, the non-duality is analyzed in terms of the six perfections (六度 – generosity, morality, patience, diligence, concentration, wisdom) and the mind of dedication (迴向心 – dedicating merit). First, explain generosity and dedication. Generosity dedicated to all-knowing wisdom (一切智 – all knowing wisdom of the Buddhas), first presents the opposing aspects of these two. The fruit virtue of all Buddhas is called all-knowing wisdom. Using one's own good deeds and dedicating them to seek the fruit virtue of the Buddhas is called dedicating to all-knowing wisdom. Then, overturn these two to explain the non-duality. In this Dharma gate, the two have the same nature, which is called non-duality. It is not about breaking or eliminating. The nature of generosity is the nature of dedicating wisdom. There are two meanings to this explanation. One is in terms of emptiness, the two have the same emptiness. The other is in terms of existence, the two both take the true mind as their nature, and the essence is no different, so it is said to be non-dual. In the other perfections below, two are first presented, and then non-duality is explained. The sentences and the previous explanation are the same. This is explaining non-duality. 『Abiding in it and entering one aspect』 is explaining the meaning of entering (non-duality). Finally, 『是為下結』 is used to summarize. In the twenty-first chapter, the first is 『Deep Wisdom』 (深慧).
曰標人別說下明所說。是空無相是無作。二反舉二相。此三廣釋如三脫章。此乃三種。云何稱二。異故名二。又于其中二云相對亦名為二。下會此二以為不二。於此門中二法同體為不二矣。空即無相無相即無作遣其別相。一空理中隨義分三故得相即。故龍樹云。摩訶衍中三脫體一。若人入空即知無相亦知無作。乃至入于無作之中亦知于空及無相。若空無相無作則無心意識者。遣其別情。別曲情取故須遣之。心意識等通釋是一。于中別分七識名心。集起本故。六識名意。同說塵故。五識名識。了現境故。此三差別如楞伽說。就理推求此三體空。相亦不有。作用叵得。故悉無之。上來破別以歸其一。於一解脫即是三脫。觀一開別成前一義。下總結之。如是知者名入不二。是為下結。二十二中初寂根曰標人別說下彰所說。佛法僧二反舉二相。三寶相二故名為二。又於三中二云相對亦名為二。三寶之義廣如別章。此應具論。下會此二以為不二。於此門中異法同體名為不二。非有破遣。先辨后結。辨中先解不二之義。佛即是法法即是眾。歷別相即而顯不二。此即經中一體三寶。亦名同體。是義云何。泛解有四。一就事辨一。一佛果上隨義分三。覺義名佛。可軌名法。違凈過盡即名為僧。此之一義該通大小。乃至毗曇亦有此義。二
【現代漢語翻譯】 問：標人（提問者）分別說了什麼，以此來彰顯所說之義？ 答：他說的是空、無相、無作。這是反過來舉出空、無相兩種相。這三種的廣泛解釋如同三解脫門那一章節所說。這本來是三種不同的概念，為什麼又說成兩種呢？因為它們之間存在差異，所以稱為兩種。而且，在這三種之中，兩種概念相對而言，也可以稱為兩種。下面將這兩種會歸為不二。在這個法門中，兩種法在本體上是相同的，所以說是不二。空即是無相，無相即是無作，這是爲了去除它們各自不同的相狀。在空的理體中，根據不同的意義可以分為三種，所以可以相互即是。因此，龍樹菩薩說：『在摩訶衍（大乘）中，三解脫門的本體是一樣的。如果有人證入了空性，就知道無相，也知道無作。乃至進入到無作之中，也知道空和無相。』如果空、無相、無作都沒有了，那麼就沒有心意識了嗎？這是爲了去除人們的分別情執。因為人們有分別、曲解和執取，所以需要去除這些。心、意識等，總的解釋是一個。在其中，分別來說，七識名為心，因為它是積集生起的根本。六識名為意，因為它與塵境共同作用。五識名為識，因為它了別顯現的境界。這三種差別，如同《楞伽經》所說。從理上推求，這三種本體是空性的，相也不存在，作用也不可得，所以都是沒有的。上面是爲了破除差別，而歸於統一。在一種解脫中，就包含了三種解脫。觀察一種，開顯差別，成就前面所說的一種的意義。下面總結：像這樣知道的人，就叫做進入了不二法門。這是下面的總結。 二十二中，最初寂根說：標人（提問者）分別說了什麼，以此來彰顯所說之義？佛、法、僧，這是反過來舉出兩種相。三寶的相是二元的，所以稱為二。而且，在三寶之中，兩種概念相對而言，也可以稱為兩種。三寶的意義廣泛，如同其他章節所說，這裡應該詳細論述。下面將這兩種會歸為不二。在這個法門中，不同的法在本體上是相同的，所以說是不二。不是有破除，而是先辨別，后總結。在辨別中，先解釋不二的意義。佛即是法，法即是眾（僧），通過歷別相即來顯現不二。這就是經中所說的一體三寶，也叫做同體。這個意義是什麼呢？泛泛地解釋有四種。第一種，就事相來辨別一體。在佛的果位上，根據不同的意義可以分為三種。覺悟的意義叫做佛（Buddha）。可以作為軌範的叫做法（Dharma）。遠離清凈的過失叫做僧（Sangha）。這一個意義涵蓋了大小乘，乃至毗曇宗也有這個意義。第二種，就理體來辨別一體。
【English Translation】 Question: What did the 'marker person' (the one who raises the topic) say separately to highlight what is being discussed? Answer: He spoke of emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apraṇihita). These are two aspects mentioned in reverse. The extensive explanation of these three is as described in the chapter on the Three Doors to Liberation. These are originally three different concepts, so why are they called two? Because there are differences between them, they are called two. Moreover, among these three, two concepts in relation to each other can also be called two. Below, these two will be brought together as non-duality. In this Dharma gate, two Dharmas are the same in essence, so it is said to be non-dual. Emptiness is signlessness, and signlessness is wishlessness, which is to remove their respective different appearances. Within the principle of emptiness, it can be divided into three according to different meanings, so they can be mutually identical. Therefore, Nāgārjuna (Longshu) said: 'In Mahāyāna (Great Vehicle), the essence of the Three Doors to Liberation is the same. If someone realizes emptiness, they will know signlessness and also know wishlessness. Even entering into wishlessness, they also know emptiness and signlessness.' If emptiness, signlessness, and wishlessness are all gone, then is there no mind-consciousness? This is to remove people's discriminating emotional attachments. Because people have discrimination, distortion, and attachment, these need to be removed. Mind, consciousness, etc., the general explanation is one. Among them, separately speaking, the seventh consciousness is called mind, because it is the root of accumulation and arising. The sixth consciousness is called intention, because it works together with the dust realms. The five consciousnesses are called consciousness, because they discern and manifest the present realm. These three differences are as described in the Laṅkāvatāra Sūtra. From the perspective of principle, these three are empty in essence, the appearance does not exist, and the function is unattainable, so they are all non-existent. The above is to eliminate differences and return to unity. In one liberation, it includes the three liberations. Observing one, revealing differences, accomplishing the meaning of one mentioned earlier. Below is the conclusion: Those who know in this way are called entering the non-dual Dharma gate. This is the conclusion below. In the twenty-second section, initially, Jigen said: What did the 'marker person' (the one who raises the topic) say separately to highlight what is being discussed? Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha), these are two aspects mentioned in reverse. The aspects of the Three Jewels are dual, so they are called two. Moreover, among the Three Jewels, two concepts in relation to each other can also be called two. The meaning of the Three Jewels is extensive, as described in other chapters, and should be discussed in detail here. Below, these two will be brought together as non-duality. In this Dharma gate, different Dharmas are the same in essence, so it is said to be non-dual. It is not about eliminating existence, but first distinguishing and then concluding. In the distinction, first explain the meaning of non-duality. Buddha is Dharma, and Dharma is Sangha, manifesting non-duality through separate identities being identical. This is the One Body Three Jewels mentioned in the sutra, also called the same essence. What is the meaning of this? Generally, there are four explanations. First, distinguish the oneness based on phenomena. In the fruit position of the Buddha, it can be divided into three according to different meanings. The meaning of awakening is called Buddha. What can be a model is called Dharma. Being free from the faults of purity is called Sangha. This one meaning covers both the Great and Small Vehicles, and even the Abhidharma school has this meaning. Second, distinguish the oneness based on principle.
就破性空理辨一。三寶雖殊皆無定性。無性理齊故名同體。此通大小。乃至成實亦有此義。不唯在大。三就破相空理辨一。三寶雖別皆空無相。不但無性。相亦不有。無相理一。故名同體。此唯在大。四就真實緣起門中以辨其一。三寶皆用真如來藏佛性為體。真識之心緣起整合三寶義故。於此門中說一不定。若就涅槃以辨三寶。三寶皆用涅槃為體。故名一體。故涅槃中。菩薩思惟。云何三事與我一體。佛自釋言。我說三事即大涅槃。故名一體。若就佛性以辨三寶。三寶皆用佛性為體。故名一體。故涅槃云。如是三歸即是我性。若就真諦以辨三寶。三寶悉用真諦為體。故涅槃云。若能觀三寶常住同真諦。若就常義以論三寶。三寶皆用常義為體。名為一體。故涅槃云。我亦不說佛法眾僧無差別相。唯說常恒無有變易無差別耳。若就空門以分三寶。三寶悉用空理為體。就不二門而辨三寶。齊以不二為體。如是一切。此一切一非一種一。今此所論約就真實緣起門說。一真如法緣起為三。三皆是如。佛即法。法即眾矣。前別相即。言是三寶皆無為者。總顯不二。三寶悉是真如常法。故皆無為。與虛空等類以顯之。如似塵空無礙不動。隨義以分而體是一。三寶如是故體是一。言一切法亦爾者。以此三寶同體不二類一切法。悉皆同體
【現代漢語翻譯】 現代漢語譯本 一、就破性空理辨一：三寶（Buddha, Dharma, Sangha）雖然不同，但都沒有自性（Svabhava）。因為無自性，所以它們的理體是齊等的，因此稱為同體。這適用於小乘和大乘，甚至成實論也有這個意思，不只是大乘才有。 二、就破相空理辨一：三寶雖然有差別，但都是空無自相的。不但沒有自性，相狀也不存在。因為無相，所以它們的理體是一致的，因此稱為同體。這隻適用於大乘。 三、就真實緣起門中辨其一：三寶都以真如來藏佛性為體。因為真識之心緣起整合三寶的意義。在這個角度說一，並不確定。如果就涅槃（Nirvana）來辨別三寶，三寶都以涅槃為體，所以稱為一體。因此《涅槃經》中，菩薩思惟：『為什麼三事與我一體？』佛陀親自解釋說：『我說三事即是大涅槃。』所以稱為一體。如果就佛性來辨別三寶，三寶都以佛性為體，所以稱為一體。因此《涅槃經》說：『如此三歸依就是我的自性。』如果就真諦（Paramārtha-satya）來辨別三寶，三寶都以真諦為體。所以《涅槃經》說：『如果能觀察三寶常住，與真諦相同。』如果就常義來論三寶，三寶都以常義為體，稱為一體。因此《涅槃經》說：『我也不說佛、法、僧沒有差別相，只是說它們是常恒的，沒有變易，沒有差別罷了。』如果就空門來分三寶，三寶都以空理為體。就不二門來辨別三寶，都以不二為體。像這樣的一切，這『一切一』不是一種單一的一。現在這裡所論述的是就真實緣起門來說，一真如法緣起為三，三者都是如，佛即是法，法即是僧。前面別相即，說三寶都是無為法，總的來說是顯示不二。三寶都是真如常法，所以都是無為法，與虛空等同，用來顯示這一點。就像塵土和虛空，無礙不動，隨順意義來區分，而體性是一樣的。三寶也是這樣，所以體性是一。 四、說『一切法也是這樣』，是用這三寶同體不二來比類一切法，都是同體的。
【English Translation】 English version 1. Discriminating Oneness Based on the Principle of Emptiness of Nature: Although the Three Jewels (Buddha, Dharma, Sangha) are distinct, they all lack inherent existence (Svabhava). Because of this lack of inherent existence, their underlying principle is equal, hence they are called of the same essence. This applies to both the Hinayana and Mahayana traditions; even the Satyasiddhi School holds this view, not just the Mahayana. 2. Discriminating Oneness Based on the Principle of Emptiness of Characteristics: Although the Three Jewels are different, they are all empty and without characteristics. Not only do they lack inherent existence, but their characteristics also do not exist. Because they are without characteristics, their underlying principle is one, hence they are called of the same essence. This applies only to the Mahayana. 3. Discriminating Oneness Within the Gate of True Origination: The Three Jewels all take the True Thusness Treasury of the Buddha-nature as their essence. Because the mind of True Consciousness arises and integrates the meaning of the Three Jewels. In this context, the statement of 'one' is not definitive. If we discriminate the Three Jewels based on Nirvana (Nirvana), the Three Jewels all take Nirvana as their essence, hence they are called one essence. Therefore, in the Nirvana Sutra, a Bodhisattva contemplates: 'Why are the three things one with me?' The Buddha himself explains: 'I say that the three things are the Great Nirvana.' Hence they are called one essence. If we discriminate the Three Jewels based on Buddha-nature, the Three Jewels all take Buddha-nature as their essence, hence they are called one essence. Therefore, the Nirvana Sutra says: 'These Three Refuges are my nature.' If we discriminate the Three Jewels based on Ultimate Truth (Paramārtha-satya), the Three Jewels all take Ultimate Truth as their essence. Therefore, the Nirvana Sutra says: 'If one can observe that the Three Jewels are permanent and abide in the same Ultimate Truth.' If we discuss the Three Jewels based on the meaning of permanence, the Three Jewels all take the meaning of permanence as their essence, and are called one essence. Therefore, the Nirvana Sutra says: 'I do not say that the Buddha, Dharma, and Sangha have no different characteristics, but only say that they are constant, without change, and without difference.' If we divide the Three Jewels based on the Gate of Emptiness, the Three Jewels all take the principle of emptiness as their essence. If we discriminate the Three Jewels based on the Gate of Non-duality, they all take non-duality as their essence. Like all of these, this 'all is one' is not a single kind of one. What is discussed here is based on the Gate of True Origination, where one True Thusness Dharma arises as three, and all three are Thusness; the Buddha is the Dharma, and the Dharma is the Sangha. The previous distinct aspects imply that the Three Jewels are all unconditioned, generally revealing non-duality. The Three Jewels are all True Thusness and permanent Dharma, so they are all unconditioned, like space, to illustrate this point. Like dust and space, unobstructed and unmoving, they are divided according to meaning, but their essence is the same. The Three Jewels are like this, so their essence is one. 4. Saying 'all dharmas are also like this' uses the Three Jewels being of the same essence and non-dual to compare all dharmas, which are all of the same essence.
。故云亦爾。此解不二。能隨此行解釋入義。是為下結。二十三中無礙曰標人別說下明所說。身身滅二反舉二相。生死之報名之為身。身滅涅槃名為身滅。有無兩分名之為二。下翻此二以明不二。二相雙遣為不二矣。先辨后結。辨中身即是身滅者。略明不二。身之無處與彼身滅無處一理。故言即是。所以下釋之。先問后解。見身寶相不起見身及滅身者。觀一破別。第一義空是身實相。於此實中由來無身。何有所滅。故見身實。不起見身及與滅身身與滅身無無二無別。破別歸一。身滅並無故云無二。此遣別相。二相既無取情亦息名無分別。此遣別情。上來辨竟。言于其中不驚不懼為入不二。牒以結之。小乘眾生聞說無身及滅亦無。多生怖畏。故頓宣說不驚不懼。于滅無處不生驚怪于身無處不生恐懼。且可於身無處不驚于彼身滅無處不懼。通則義齊。是為下結。二十四中初上善曰標人別說下彰所說。身口意善反舉二相。別故稱二。又于其中二二相對亦名為二。下翻此二以明不二。二相雙遣為不二矣。先辨后結。辨中初先釋不二義。言是三業皆無作者。總明不二。窮之皆空無法可起名皆無作。身無作相即口無作口無作相即意無作。別顯不二。無義不殊故得相即。是三無作即一切法無作相者。牒此類餘明一切法悉皆不二。能如
是隨無作慧者。釋其入義。是為下結。二十五中初福田曰標人前說下彰所說。福行罪行不動行二反舉二相。三塗惡業及人天中別報苦業名為罪行。欲界人天一切善業及鬼畜中別報樂業名為福行。上二界中稱定靜業名不動行。下翻此二以明不二。二相雙遣為不二矣。先辨后結。辨中初言三行實性即是空。破別歸一。空則無有罪福不動。以一遣別。此解不二。於此三行不起者。釋其人義。是為下結。二十六中初華嚴曰標人別說下彰所說。從我起二反舉二相。五陰及與和合假人名之為我。我所造作一切諸法名我所起。此別名二。下翻此二以明不二。二相雙遣為不二矣。先辨后結。見我實性不起二者。破遣二相。無我之理是我實相。此實相中本無有我。焉有所起。故不起二。不住二法則無有識。破遣二情。無所識者為入不二。牒以結之。二十七中初德藏曰標人別說下明所說。有所得二反舉二相。造作善惡得苦樂報名為所得。所得之中苦樂等異名之為二。下翻此二以明不二。二相雙遣為不二矣。先辨后結。若無所得無取捨者。于第一義所得本無。無所得故無樂可取無苦可舍。無取捨者牒以結之。二十八中初月上曰標人別說下明所說。闇與明二反舉二相。煩惱闇惑名之為闇。智慧為明。下翻此二以明不二。二相雙遣為不二矣。先辨
【現代漢語翻譯】 現代漢語譯本 是隨無作慧者（具有無為智慧的人）。解釋他們證入真理的意義。這是下等束縛的解脫。在二十五位聖者中，首先福田（指值得尊敬和供養的人）是標明人物，前面是陳述，後面是闡明所說內容。福行、罪行、不動行，兩次反向舉例說明兩種對立的現象。三塗（地獄、餓鬼、畜生）的惡業以及人天道中的個別報應的苦業，稱為罪行。欲界人天的一切善業以及鬼畜道中的個別報應的樂業，稱為福行。上二界（色界和無色界）中稱為禪定的寂靜之業，名為不動行。下面反過來解釋這兩種行為，以闡明不二之理。兩種對立的現象都被去除，就是不二之理了。先辨別，后總結。辨別中首先說三行的實性就是空。破除差別，歸於統一。空就沒有罪福和不動。用統一來去除差別。這種解釋就是不二之理。對於這三種行為不起心動念的人，解釋他們證入真理的意義。這是下等束縛的解脫。在二十六位聖者中，首先華嚴（指《華嚴經》）是標明人物，後面是闡明所說內容。從我起、兩次反向舉例說明兩種對立的現象。五陰（色、受、想、行、識）以及和合的假人，稱為我。我所造作的一切諸法，稱為我所起。這種差別稱為二。下面反過來解釋這兩種現象，以闡明不二之理。兩種對立的現象都被去除，就是不二之理了。先辨別，后總結。見到我的實性不起二者（我與非我），破除兩種對立的現象。無我的道理就是我的實相。這種實相中本來就沒有我，哪裡還有我所起呢？所以不起二。不住於二法則沒有識。破除兩種對立的情感。無所識的人就進入了不二之境。用牒句來總結。在二十七位聖者中，首先德藏（具有德行和智慧的人）是標明人物，後面是闡明所說內容。有所得，兩次反向舉例說明兩種對立的現象。造作善惡，得到苦樂的報應，稱為所得。所得之中，苦樂等差異，稱之為二。下面反過來解釋這兩種現象，以闡明不二之理。兩種對立的現象都被去除，就是不二之理了。先辨別，后總結。如果沒有所得，沒有取捨，那麼對於第一義（最高的真理）來說，所得本來就沒有。因為沒有所得，所以沒有快樂可以獲取，沒有痛苦可以捨棄。沒有取捨的人，用牒句來總結。在二十八位聖者中，首先月上（像月亮一樣清凈的人）是標明人物，後面是闡明所說內容。暗與明，兩次反向舉例說明兩種對立的現象。煩惱的迷惑，稱之為暗。智慧為明。下面反過來解釋這兩種現象，以闡明不二之理。兩種對立的現象都被去除，就是不二之理了。先辨別
【English Translation】 English version He is one who follows the wisdom of non-action. Explaining the meaning of their entry into truth. This is the release from the lower fetters. Among the twenty-five, first, Futian (field of merit, one worthy of respect and offerings) marks the person, with the preceding statement clarifying what is said. 'Fortunate actions', 'sinful actions', and 'immovable actions' are two aspects illustrated by two reverse examples. The evil karma of the three evil realms (hell, hungry ghosts, and animals) and the suffering karma of individual retribution in the realms of humans and gods are called 'sinful actions'. All good karma in the realms of desire, humans, and gods, and the pleasurable karma of individual retribution in the realms of ghosts and animals are called 'fortunate actions'. The tranquil karma of meditation in the upper two realms (the realms of form and formlessness) is called 'immovable actions'. The following reverses these two to clarify the principle of non-duality. The dual aspects are both eliminated, which is the principle of non-duality. First, distinguish, then conclude. In the distinction, it is first said that the true nature of the three actions is emptiness. Breaking down differences and returning to unity. Emptiness has no sin, fortune, or immovability. Using unity to eliminate differences. This explanation is the principle of non-duality. Those who do not give rise to thoughts about these three actions explain the meaning of their entry into truth. This is the release from the lower fetters. Among the twenty-six, first, Huayan (Avatamsaka Sutra) marks the person, with the following clarifying what is said. 'Arising from self' are two aspects illustrated by two reverse examples. The five skandhas (form, feeling, perception, volition, and consciousness) and the composite false person are called 'self'. All dharmas created by the self are called 'arising from self'. This difference is called duality. The following reverses these two to clarify the principle of non-duality. The dual aspects are both eliminated, which is the principle of non-duality. First, distinguish, then conclude. Seeing the true nature of self without arising duality (self and non-self) breaks down the two opposing phenomena. The principle of no-self is the true nature of self. In this true nature, there is originally no self, so how can there be arising from self? Therefore, duality does not arise. Not dwelling in duality means there is no consciousness. Breaking down the two opposing emotions. One who is without knowing enters the realm of non-duality. Concluding with a reiteration. Among the twenty-seven, first, Dezang (one with virtue and wisdom) marks the person, with the following clarifying what is said. 'Having attainment' are two aspects illustrated by two reverse examples. Creating good and evil and receiving the retribution of suffering and happiness is called attainment. Among attainments, the differences of suffering and happiness are called duality. The following reverses these two to clarify the principle of non-duality. The dual aspects are both eliminated, which is the principle of non-duality. First, distinguish, then conclude. If there is no attainment and no acceptance or rejection, then for the first meaning (the highest truth), attainment is originally non-existent. Because there is no attainment, there is no happiness to accept and no suffering to reject. One who has no acceptance or rejection concludes with a reiteration. Among the twenty-eight, first, Yue Shang (one as pure as the moon) marks the person, with the following clarifying what is said. 'Darkness and light' are two aspects illustrated by two reverse examples. The delusion of afflictions is called darkness. Wisdom is light. The following reverses these two to clarify the principle of non-duality. The dual aspects are both eliminated, which is the principle of non-duality. First, distinguish
后結。辨中先明不二之義。無闇無明則無有二。略以辨之。所以下釋。先徴后解。如入滅定無闇無明。玄喻顯示。一切法相亦復如是。合喻顯法。此解不二。言于其中平等入者。釋其入義。是為下結。二十九中寶印手曰標人別說下彰所說。樂涅槃不樂世間二反舉二相。下翻此二以明不二。二相雙遣為不二矣。先辨后結。辨中初言不樂涅槃不厭世間則無有二。略辨其相。所以下釋。先徴后解。言若有縛則有解者。反釋不二。若本無縛其誰求解。順解不二。此遣二法。無縛無解則無樂厭。破遣二情。無解可樂無縛可厭。是為下結。第三十中殊頂王曰標人別說下彰所說。初言正道邪道二者。反舉二相。泛解有二。一就行論。二就法說。就行於三。一凡聖相對。凡夫八邪名為邪道。一切聖人所修八正悉名正道。二大小相對。小乘所明是異乘見名之為邪。大乘名正。三相實相對。緣明是邪。實證名正。就行如是。言就法者亦有三種。一外法名邪。佛法為正。二小法為邪。大法為正。三妄法名邪。真法為正。今就法論。等就法中據第三說。邪正兩分。故名為二。下泯此二以為不二。二相雙遣為不二矣。先辨后結。辨中住正則不分別是邪正者。妄情取法名住邪道。滅妄證真名住正道。若據妄情住邪者說。邪外有正對邪為二。若就滅妄
【現代漢語翻譯】 現代漢語譯本 后結：在辨析中首先闡明不二的意義。沒有黑暗，沒有光明，就沒有二元對立。這裡簡略地辨析一下。『所以下釋』是解釋說明的部分，先提出問題，然後解答。例如，進入滅盡定（Nirvana Samadhi）時，既沒有黑暗也沒有光明，這是一種玄妙的比喻，顯示一切法的實相也是如此。『合喻顯法』是將比喻與法理結合，來闡明不二的道理。『言于其中平等入者』是解釋『入』的意義。『是為下結』是總結的部分。在第二十九段中，寶印手菩薩（Ratna-mudra-hasta Bodhisattva）說：『標人別說下彰所說』，表明了說法的人和所說的內容。『樂涅槃不樂世間』是正反兩方面舉例說明二元對立的兩種狀態。『下翻此二以明不二』，接下來推翻這兩種觀點，以闡明不二的道理。兩種對立的狀態都被否定，就達到了不二的境界。先辨析，后總結。辨析中，首先說『不樂涅槃不厭世間則無有二』，簡略地辨析了二元的表象。『所以下釋』是解釋說明的部分，先提出問題，然後解答。說『若有縛則有解者』，從反面解釋不二的道理。如果本來就沒有束縛，又何來解脫呢？從正面解釋不二的道理。這是否定了束縛和解脫這兩種對立的法。『無縛無解則無樂厭』，破除了喜歡和厭惡這兩種情緒。沒有解脫可以喜歡，沒有束縛可以厭惡。『是為下結』是總結的部分。在第三十段中，殊頂王菩薩（Vicitra-śīrṣa-rāja Bodhisattva）說：『標人別說下彰所說』，表明了說法的人和所說的內容。首先說『正道邪道二者』，正反兩方面舉例說明二元對立的兩種狀態。泛泛地解釋『有二』，可以從兩個方面來說：一是就修行的人來說，二是就法理來說。就修行的人來說，又可以分為三種：一是凡夫與聖人相對，凡夫所行的八邪（八邪行，aṣṭāvakuśala）稱為邪道，一切聖人所修的八正道（八正道，aṣṭāṅgamārga）都稱為正道。二是小乘與大乘相對，小乘所闡明的與大乘的見解不同，被稱為邪，大乘被稱為正。三是虛妄的與真實的相對，執著于因緣生滅的法是邪，實證真如自性是正。就修行的人來說，就是這樣。說『就法者亦有三種』，也有三種：一是外道之法是邪，佛法是正。二是小乘之法是邪，大乘之法是正。三是虛妄之法是邪，真實的法是正。現在就法理來說，等於是就法理中的第三種情況來說。邪正兩分，所以稱為二。接下來泯滅這兩種對立，以達到不二的境界。兩種對立的狀態都被否定，就達到了不二的境界。先辨析，后總結。辨析中，『住正則不分別是邪正者』，以虛妄的情感執著於法，就叫做住在邪道中。滅除虛妄，證悟真理，就叫做住在正道中。如果根據以虛妄的情感住在邪道中的人來說，邪之外還有正，與邪相對立，就成了二元對立。如果就滅除虛妄
【English Translation】 English version Concluding Remarks: In the analysis, first clarify the meaning of non-duality. Without darkness and without light, there is no duality. Here is a brief analysis. 'So the following explains' is the explanatory part, first posing the question, then answering it. For example, when entering Nirodha-samāpatti (Nirvana Samadhi), there is neither darkness nor light, which is a profound metaphor showing that the true nature of all dharmas is also like this. 'Combining metaphor and revealing the Dharma' combines the metaphor with the Dharma to clarify the principle of non-duality. 'Speaking of entering equally among them' explains the meaning of 'entering'. 'This is the conclusion below' is the concluding part. In the twenty-ninth section, Ratna-mudra-hasta Bodhisattva (寶印手菩薩) said: 'Identifying the person and separately explaining what is stated below' indicates the person speaking and the content being spoken. 'Delighting in Nirvana and not delighting in the world' are two opposite examples illustrating the two states of duality. 'The following overturns these two to clarify non-duality' then overturns these two views to clarify the principle of non-duality. When two opposing states are negated, the state of non-duality is achieved. First analyze, then conclude. In the analysis, it is first said that 'not delighting in Nirvana and not being disgusted with the world means there is no duality', briefly analyzing the appearance of duality. 'So the following explains' is the explanatory part, first posing the question, then answering it. Saying 'If there is bondage, then there is liberation' explains the principle of non-duality from the opposite side. If there is no bondage originally, then what liberation is there to seek? Explaining the principle of non-duality from the positive side. This negates the two opposing dharmas of bondage and liberation. 'Without bondage and without liberation, there is no delight or aversion' eliminates the two emotions of liking and disliking. There is no liberation to like, and no bondage to dislike. 'This is the conclusion below' is the concluding part. In the thirtieth section, Vicitra-śīrṣa-rāja Bodhisattva (殊頂王菩薩) said: 'Identifying the person and separately explaining what is stated below' indicates the person speaking and the content being spoken. First saying 'The two of the right path and the wrong path' are two opposite examples illustrating the two states of duality. Generally explaining 'there are two' can be said in two ways: one is in terms of the practitioner, and the other is in terms of the Dharma. In terms of the practitioner, it can be divided into three types: one is the relative between ordinary people and sages, the eight wrongdoings (aṣṭāvakuśala) practiced by ordinary people are called the wrong path, and the Eightfold Path (aṣṭāṅgamārga) cultivated by all sages is called the right path. The second is the relative between the Hinayana and the Mahayana, the views expounded by the Hinayana are different from those of the Mahayana, and are called wrong, while the Mahayana is called right. The third is the relative between the false and the true, clinging to the Dharma of conditioned arising and ceasing is wrong, and actually realizing the true nature of Suchness is right. This is how it is in terms of the practitioner. Saying 'There are also three types in terms of the Dharma' there are also three types: one is that the Dharma of external paths is wrong, and the Buddha Dharma is right. The second is that the Dharma of the Hinayana is wrong, and the Dharma of the Mahayana is right. The third is that the false Dharma is wrong, and the true Dharma is right. Now, in terms of the Dharma, it is equivalent to speaking of the third situation in the Dharma. The division between right and wrong is called duality. Next, eliminate these two oppositions to achieve the state of non-duality. When two opposing states are negated, the state of non-duality is achieved. First analyze, then conclude. In the analysis, 'Those who abide in the right do not distinguish between right and wrong' clinging to the Dharma with false emotions is called abiding in the wrong path. Eliminating falsehood and realizing the truth is called abiding in the right path. If based on those who abide in the wrong path with false emotions, there is right outside of wrong, and opposing wrong becomes duality. If it is about eliminating falsehood
住正者說。正外無邪。以無邪故正亦妄對。不可名正。以無邪故。不生分別彼為邪道。正妄對故亦不分別此為正道。二相雙遣名住不二。離此二下牒以結之。三十一中初樂實曰標人別說下彰所說。實不實二反舉二相。世諦虛假名為不實。真諦名實。下泯此二以為不二。先辨后結。辨中初言實見者尚不見實何況非實。略明不二。就虛望實。虛外有實。對虛為二。就實論實。實外無虛。故實亦亡對。實亡對故有實見者不取實相。尚不見實。何況非實。是二俱泯名為不二。所以下釋。初先徴問。問意如何。以見實故名為實見。已言實見。有何所以言不見實及與非實。下對釋之。非肉眼見慧眼能見。釋前實見。眼有五種。所見各異一。肉眼見於彰內粗近之色。二是天眼見於彰外細遠之色。三者法眼見於一切苦無常等生滅法數及見眾生根欲性等。四者慧眼見諸法空。五者佛眼見法實性。今說空以之為實。是故此實非肉眼見。唯慧眼見。天眼法眼亦不見空。對初以論。是故偏言非肉眼見。而此慧眼無見無不見。釋前略中尚不見實何況非實。是義云何。菩薩慧眼見空之時。窮空畢竟。不見空外有眼能見。既無空外有眼能見。為有眼外空為所見。故涅槃云。菩薩摩訶薩明大涅槃不見虛空。如此不見真名見空。名無不見。故涅槃云。唯有
【現代漢語翻譯】 現代漢語譯本： 『住正者說。正外無邪。以無邪故正亦妄對。不可名正。以無邪故。不生分別彼為邪道。正妄對故亦不分別此為正道。二相雙遣名住不二。離此二下牒以結之。三十一中初樂實曰標人別說下彰所說。實不實二反舉二相。世諦虛假名為不實。真諦名實。下泯此二以為不二。先辨后結。辨中初言實見者尚不見實何況非實。略明不二。就虛望實。虛外有實。對虛為二。就實論實。實外無虛。故實亦亡對。實亡對故有實見者不取實相。尚不見實。何況非實。是二俱泯名為不二。所以下釋。初先徴問。問意如何。以見實故名為實見。已言實見。有何所以言不見實及與非實。下對釋之。非肉眼見慧眼能見。釋前實見。眼有五種。所見各異一。肉眼見於彰內粗近之色。二是天眼見於彰外細遠之色。三者法眼見於一切苦無常等生滅法數及見眾生根欲性等。四者慧眼見諸法空。五者佛眼見法實性。今說空以之為實。是故此實非肉眼見。唯慧眼見。天眼法眼亦不見空。對初以論。是故偏言非肉眼見。而此慧眼無見無不見。釋前略中尚不見實何況非實。是義云何。菩薩慧眼見空之時。窮空畢竟。不見空外有眼能見。既無空外有眼能見。為有眼外空為所見。故涅槃云。菩薩摩訶薩明大涅槃不見虛空。如此不見真名見空。名無不見。故涅槃云。唯有』 安住于正道的人說：正道之外沒有邪道。因為沒有邪道，所以正道也是相對的概念，不能單獨稱之為正。因為沒有邪道，就不會分別什麼是邪道。因為正道是相對於邪道而存在的，所以也不會分別什麼是正道。兩種對立的相都捨棄，就叫做安住于不二之境。離開這兩種對立，下面進一步總結。第三十一品中，一開始說『樂於真實』，是標明說法的人，接下來闡述所說的內容。真實和不真實，是兩種相反的相。世俗諦是虛假的，稱為不真實；真諦稱為真實。下面消除這兩種對立，達到不二之境。先辨別，后總結。辨別中，一開始說，見到真實的人尚且見不到真實，更何況不真實。簡略地說明不二之境。從虛假的角度來看真實，虛假之外有真實，相對於虛假，就有了二。從真實的角度來看真實，真實之外沒有虛假，所以真實也沒有相對的概念。因為真實沒有相對的概念，所以見到真實的人不會執著于真實的相，尚且見不到真實，更何況不真實。這兩種都消除，就叫做不二。所以下面解釋。一開始先提問，提問的意圖是什麼？因為見到真實，所以稱為見到真實。已經說了見到真實，為什麼又說見不到真實以及不真實？下面回答解釋：不是用肉眼見，而是用慧眼見。解釋前面所說的見到真實。眼有五種，所見各不相同。第一，肉眼見到顯現的、近處的粗糙之色。第二，天眼見到顯現之外的、遠處的細微之色。第三，法眼見到一切苦、無常等生滅法，以及見到眾生的根性慾望等。第四，慧眼見到諸法皆空。第五，佛眼見到法的真實本性。現在說空，並把它作為真實。因此，這個真實不是肉眼能見到的，只有慧眼才能見到。天眼和法眼也見不到空。針對一開始的說法，所以特別說不是肉眼能見到。而這個慧眼，無見也無不見。解釋前面簡略說的『尚且見不到真實，更何況不真實』。這是什麼意思呢？菩薩的慧眼見到空的時候，窮盡空性，最終不見空之外還有眼睛能見。既然沒有空之外有眼睛能見，那麼是眼睛之外有空作為所見嗎？所以《涅槃經》說：『菩薩摩訶薩明白大涅槃，不見虛空。』這樣不見，才是真正的見空，稱為無不見。所以《涅槃經》說：『只有』
【English Translation】 English version: 『Those who abide in the right say: Outside the right, there is no wrong. Because there is no wrong, the right is also a relative concept, and cannot be called right alone. Because there is no wrong, there is no differentiation of what is the wrong path. Because the right is relative to the wrong, there is also no differentiation of what is the right path. Abandoning both opposing aspects is called abiding in non-duality. Leaving these two oppositions, the following further summarizes. In the thirty-first chapter, starting with 『delighting in the real,』 it indicates the person speaking, and then elaborates on what is being said. Real and unreal are two opposite aspects. Worldly truth is false, called unreal; ultimate truth is called real. Below, these two are eliminated to achieve non-duality. First distinguish, then summarize. In the distinction, it initially says that one who sees the real does not even see the real, let alone the unreal. Briefly explain the state of non-duality. From the perspective of the unreal looking at the real, there is real outside the unreal; relative to the unreal, there is duality. From the perspective of the real discussing the real, there is no unreal outside the real, so the real also has no relative concept. Because the real has no relative concept, one who sees the real does not cling to the aspect of the real, not even seeing the real, let alone the unreal. Eliminating both of these is called non-duality. Therefore, the following explains. Initially, a question is raised. What is the intention of the question? Because one sees the real, it is called seeing the real. Having already said seeing the real, why say not seeing the real and the unreal? The following answers and explains: It is not seen with the physical eye, but with the eye of wisdom. Explaining the previously mentioned seeing the real. There are five types of eyes, each seeing differently. First, the physical eye sees the manifest, nearby, coarse colors. Second, the heavenly eye sees the unmanifest, distant, subtle colors. Third, the Dharma eye sees all suffering, impermanence, and other phenomena of arising and ceasing, as well as seeing the faculties and desires of beings. Fourth, the wisdom eye sees that all dharmas are empty. Fifth, the Buddha eye sees the true nature of dharmas. Now we speak of emptiness and regard it as reality. Therefore, this reality is not seen by the physical eye, only by the wisdom eye. The heavenly eye and the Dharma eye also do not see emptiness. Addressing the initial statement, it is specifically said that it is not seen by the physical eye. And this wisdom eye has no seeing and no non-seeing. Explaining the previously briefly stated 『not even seeing the real, let alone the unreal.』 What does this mean? When a Bodhisattva's wisdom eye sees emptiness, it exhausts the nature of emptiness, ultimately not seeing an eye outside of emptiness that can see. Since there is no eye outside of emptiness that can see, is there emptiness outside of the eye as the object of sight? Therefore, the Nirvana Sutra says: 『Bodhisattva Mahasattvas understand Great Nirvana and do not see empty space.』 Such non-seeing is the true seeing of emptiness, called non-non-seeing. Therefore, the Nirvana Sutra says: 『Only』
慧眼乃能見之。如是見者無見為見。故名為見。共此相似。此言正解尚不見實。不見非實易解不論。見不實者不能見空名為不見。菩薩斷離此不見心名無不見。是為下結。上來第一維摩為問。菩薩等以言遣相其不二。自下第二諸菩薩問。文殊對之以言遣言而顯不二。于中先問。如是諸菩薩牒舉問人。各各說已結前起后。問文殊下正宣問辭。何等菩薩入不二門下文殊答。如我意者。文殊彰己隨自意語不隨他也。於一切法無言說等。正辨其相。法有二種。一是世諦。二第一義諦。通則此二皆有可說不可說義。以名攝法法隨名轉一切可說。以可說故諸佛說法常依二諦。就實推求。法皆離名。以無名故一切叵說。故地持中說。一切法離於言說離假名性。于中別分。世諦可說真說叵說。故龍樹云。第一義者言語道斷心行處滅。今據末後分相門中明第一義妙寂離言。故云無言說乃至離答為真不二。問曰。言說示識有何差異而別說無。答云。口陳文字謂之為言以言。闡法方名為說。亦可依法施語為言以言闡法號之為說顯法據人曰之為示教人解法說以為識。隨俗有是。真中悉無說曰無言乃至無識。言說既無。請酬義絕。故離問答。是為下結。前諸菩薩雖復遣相。留言對法。即是其二亡言絕對。方是不二。故今結之無言說等為入不二。自
【現代漢語翻譯】 現代漢語譯本： 唯有具備慧眼（prajna-caksu，般若之眼）的人才能領悟。像這樣領悟的人，以『無見』為『見』，因此被稱為『見』。這與之前的論述相似。這種說法正確地解釋了，即使如此，仍然沒有真正見到實相（tathata，真如）。不見非實相（asatya，虛妄）容易理解，無需多論。見到不實之物的人，不能見到空性（sunyata，空），這被稱為『不見』。菩薩斷除這種『不見』之心，就稱為『無不見』。這是下結（nidanabandha，總結）。 以上是第一部分，維摩詰（Vimalakirti，凈名）發起提問，菩薩們用言語遣除對立的表相，從而達到不二（advaita，不二）的境界。從下面開始是第二部分，諸位菩薩提問，文殊（Manjusri，妙吉祥）用言語遣除言語，從而彰顯不二。其中先是提問。『如是諸菩薩』是重複並舉出提問的人，各自說完后，總結前文，引出後文。『問文殊』以下是正式宣說提問的措辭。『何等菩薩入不二門』以下是文殊的回答。『如我意者』，文殊表明自己是隨順自己的意願來說，而不是隨順他人。 『於一切法無言說等』，這是正式辨明不二的相狀。法有兩種，一是世俗諦（samvriti-satya，俗諦），二是第一義諦（paramartha-satya，真諦）。總的來說，這兩種諦都有可說和不可說的含義。用名稱來攝持法，法隨著名稱而運轉，一切都是可以說的。因為可以說的緣故，諸佛說法常常依據二諦。就真實推求而言，法都脫離了名稱。因為沒有名稱的緣故，一切都是不可說的。所以《地持經》（Bodhisattvabhumi，菩薩地持經）中說，一切法脫離了言說，脫離了假名性。其中分別來說，世俗諦是可以說的，真諦是不可說的。所以龍樹（Nagarjuna，龍樹）說，第一義是言語道斷，心行處滅。現在根據最後的分相門中，闡明第一義是妙寂離言。所以說『無言說』乃至『離答』才是真正的不二。 有人問：『言說、示、識有什麼差異，而要分別說無呢？』回答說：『口頭陳述文字，稱之為言；用言語闡釋法，才稱為說。』也可以說，依法施語為言，用言語闡釋法號之為說，顯明法義根據人而說稱之為示，教人理解法義說之為識。隨順世俗的說法是有這些的，但在真諦中，一切都沒有，所以說無言乃至無識。』言說既然沒有，請問酬答的意義也就斷絕了。所以是『離問答』。這是下結。 之前的諸位菩薩雖然遣除了表相，但還留下了言語來應對法義，這仍然是二。捨棄言語，絕對的寂靜，才是真正的不二。所以現在總結說，『無言說等』才是進入不二之門的方法。
【English Translation】 English version: Only the eye of wisdom (prajna-caksu) can perceive it. One who sees in this way, takes 'non-seeing' as 'seeing,' and is therefore called 'seeing.' This is similar to the previous discussion. This statement correctly explains that even so, one still has not truly seen the suchness (tathata). Seeing the unreal (asatya) is easy to understand and needs no further discussion. One who sees the unreal cannot see emptiness (sunyata), and this is called 'non-seeing.' A Bodhisattva who cuts off this mind of 'non-seeing' is called 'non-non-seeing.' This is the concluding summary (nidanabandha). The above is the first part, where Vimalakirti (Vimalakirti) initiates the question, and the Bodhisattvas use words to dispel the duality of appearances, thereby reaching the state of non-duality (advaita). From below begins the second part, where the Bodhisattvas ask questions, and Manjusri (Manjusri) uses words to dispel words, thereby revealing non-duality. Among them, first is the question. 'These Bodhisattvas' is a repetition and enumeration of the questioners, and after each has spoken, they summarize the previous and introduce the following. 'Asking Manjusri' below is the formal declaration of the wording of the question. 'Which Bodhisattvas enter the gate of non-duality' below is Manjusri's answer. 'As I intend,' Manjusri indicates that he is speaking according to his own intention, not according to others. 'In all dharmas, there is no speech, etc.,' this is the formal identification of the characteristics of non-duality. There are two types of dharmas: one is conventional truth (samvriti-satya), and the other is ultimate truth (paramartha-satya). Generally speaking, both of these truths have the meaning of being speakable and unspeakable. Using names to grasp dharmas, dharmas follow the names and turn, and everything is speakable. Because it is speakable, the Buddhas often preach according to the two truths. In terms of real investigation, dharmas are all detached from names. Because there are no names, everything is unspeakable. Therefore, the Bodhisattvabhumi Sutra (Bodhisattvabhumi) says that all dharmas are detached from speech and detached from nominal nature. Among them, to distinguish separately, conventional truth is speakable, and ultimate truth is unspeakable. Therefore, Nagarjuna (Nagarjuna) said that the ultimate truth is the cessation of the path of language and the extinction of the realm of mind. Now, according to the final aspect of the aspect gate, it clarifies that the ultimate truth is wonderfully silent and detached from words. Therefore, it is said that 'no speech' and even 'detachment from answers' is the true non-duality. Someone asks: 'What are the differences between speech, demonstration, and knowledge, that they should be separately said to be non-existent?' The answer is: 'Verbal statements of words are called speech; using words to explain the Dharma is called explanation.' It can also be said that giving speech according to the Dharma is speech, and using speech to explain the Dharma is called explanation. Clarifying the meaning of the Dharma according to the person is called demonstration, and teaching people to understand the meaning of the Dharma is called knowledge. Following the conventional saying, these exist, but in the ultimate truth, none of them exist, so it is said that there is no speech or even no knowledge.' Since there is no speech, the meaning of asking and answering is also cut off. Therefore, it is 'detachment from questions and answers.' This is the concluding summary. Although the previous Bodhisattvas dispelled appearances, they still left words to respond to the Dharma, which is still duality. Abandoning words and absolute silence is the true non-duality. Therefore, it is now concluded that 'no speech, etc.' is the method of entering the gate of non-duality.
下第三文殊為問維摩默顯。于中文殊初問起發。維摩次默。文殊下復一嘆以顯之。初中文殊標舉問人。問維摩詰啟告所問。我等說已結前起后。仁者常說何等是下正申問辭。次維摩詰默而顯之。維摩窮證不二之實。實處亡情。言說悉無。故默顯之。又前文殊對言期道。未若維摩淵默去求。亡言即道。故默不言。無言之道居言莫測。欲令言者息言同會。故下文殊嘆以顯之。文殊嘆曰總以標舉。善哉善哉正是嘆辭。亡言入實顯理最勝。故名為善。哉是助辭。好中之極重言嘆善。乃至無有文字語下出其善事。超言至默故曰乃至。無言即道道絕言對。是故名為真入不二。上來第一明入不二。下明說益。五千菩薩皆入不二得無生忍。
香積品者。此品寄就香積如來以顯諸佛凈土之果。就所寄人以題品目名香積品。此品之中三門分別。一定所辨。二釋來意。三隨文解。所辨有二。一就維摩顯德分別。此品亦為顯示維摩不思議德。取飯香積小室廣容。是其所顯不思德也。二就法分別。法謂法身凈土因果。今此正顯凈土因果。明眾香界莊嚴妙事是凈土果。下文所說修十修八是凈土因。所辨如是。次釋來意。還約向前兩義釋之。一就維摩以釋來意。維摩德中義別四對已如上辨。入不二下是第四對。於此對中前品所行修行實證。此品
所成成就不思解脫之德。因行有就故須辨之。又復前品入不二門明解脫體。此品明其解脫之用。依體有用故次辨之。第二約法以釋來意。從上以疾國王大臣皆往問來廣明如來法身因果。此品明佛凈二因果。身必依土故須辨之。來意如是。須釋其文。此品有二。一正辨法。二維摩文殊于大眾下明說利益。前中復二。一因舍利念食為由取飯香積明凈土果。二彼菩薩聞皆曰未下因彼新來菩薩贊請明凈土因。凈土之果香積最顯奇彼以彰。凈土之因娑婆明勝。故就此說。然此所明凈土因果成上初會。云何成乎。前初會中宣說菩薩成佛之時具足一切功德國土。相猶未顯。今此寄就香積顯之。故下文中明眾香即一切皆以香作。樓閣經行香地苑園皆香如是等也。又初會中宣說菩薩成佛之時大乘眾生來生其國。相亦未顯。故今亦就香積顯之。故下文中明香積國無有聲聞辟支佛名唯有清凈天菩薩。又初會中宣說菩薩成佛之時具足一切功德眾生來生其國。相亦未顯。今此亦寄香積顯之。故下文中明香積國諸菩薩等生香樹下即獲一切德藏三昧得是三昧菩薩所有功德皆具。成果如是。又前會中宣說六度四攝等行以為土因。未出明處。今此辨之。故下文中明娑婆界獨有十事諸餘凈土之所無有。又前會中宣說諸行為凈土因。未出明法。今此辨之。故下
文中明此菩薩成就八法行無創疣生乎凈土。此八純是攝明之法。依此攝起一切諸行為凈土因。成因如是。就初辨明凈土果中。初舍利弗念食為由。后維摩詰為之取食顯示自己不思議力。並顯香積凈土之事。舍利念中。於是舍利舉興念人。以此慧勝能多起發。故偏生念。下出所念。日時欲至此諸菩薩常於何食。因尚空室故生此念。良以飲食時中所須所以念之。又因念食多有開發。故今念之。問曰。何故前念床坐通為弟子。今此念食偏為菩薩。釋言。床坐大小同須。是故通為。食中聲聞有乞食法。故不為之。又前念坐通為弟子而被呵責。故今不舉。就下維摩為取食中文曲有三。一呵所念令舍穢食。二若欲下許為取飲令求凈食。三時維摩入三昧下正為取食遂其心欲。初中維摩舉能呵入。知下意者明呵所由。而語已下正出呵辭。佛說八解仁者受行。舉其所明。八解是其離欲之法。所以偏舉。義如別章。此應廣論。今且列名。內有色想外觀色內無色想外想色凈想解脫以為第三。空處第四。識處第五。無所有第六。非相第七。滅盡第八。此八離縛名為解脫。背離下過。是故經中名為背舍。又龍樹云。背凈五欲舍離著心亦名背舍。仁者受行明應無慾。豈雜欲等約明以呵。豈謂可也。受行八解可得雜于貪慾食心而聞法乎。以此穢食受用
【現代漢語翻譯】 現代漢語譯本 文中說明，如果菩薩成就這八種修行方法，就不會有任何瑕疵而能往生凈土。這八種方法純粹是攝受和闡明的法門。依靠這些方法，可以發起一切行為作為往生凈土的因。成就往生之因就是這樣。在最初辨明凈土果報時，開始是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）因為想吃飯而引發的念頭，後來是維摩詰（Vimalakīrti，一位著名的在家菩薩）為他取食物，顯示自己不可思議的力量，並展現香積佛國凈土的事情。在舍利弗的念頭中，於是舍利弗發起念頭。因為他智慧超勝，能夠引發更多的事情，所以特別產生了這個念頭。下面說明他所想的內容：『日時欲至，此諸菩薩常於何食？』因為當時還在空室中，所以產生了這個念頭。因為吃飯是當時所需要的，所以想到了它。而且因為想到吃飯能引發更多的事情，所以現在想到了它。有人問：『為什麼之前想到床座是針對所有弟子，而現在想到吃飯卻只針對菩薩？』解釋說：『床座的大小需求相同，所以是針對所有人的。而聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）有乞食的規矩，所以不為他們考慮。而且之前想到床座時，所有弟子都被呵責了，所以現在不提了。』在下面維摩詰為取食物的部分，文辭委婉曲折，有三個方面：一是呵斥舍利弗所想的食物是污穢的，讓他捨棄；二是如果想要，就允許為他取食物，讓他尋求清凈的食物；三是『時維摩入三昧』，正是為他取食物，滿足他的心願。在第一點中，維摩詰先說明自己有能力呵斥，『知下意者』，表明呵斥的原因。『而語已下』，正式說出呵斥的話。『佛說八解仁者受行』，舉出八解所闡明的內容。八解是脫離慾望的方法，所以特別提出來。其中的含義如同其他章節所說，這裡應該廣泛討論，現在只列出名稱：內有色想外觀色，內無色想外想色，凈想解脫，這是第三種。空無邊處是第四種，識無邊處是第五種，無所有處是第六種，非想非非想處是第七種，滅盡定是第八種。這八種脫離束縛的方法稱為解脫。『背離下過』，所以經中稱為背舍。還有龍樹（Nāgārjuna，佛教中觀學派創始人）說：『背離清凈的五欲，捨棄執著的心，也稱為背舍。』『仁者受行』，表明應該沒有慾望。怎麼能混雜慾望呢？這是根據所闡明的內容來呵斥。難道可以嗎？接受和修行八解的人，可以懷著貪慾之心吃飯，然後聽聞佛法嗎？用這種污穢的食物來受用嗎？ English version The text clarifies that if a Bodhisattva accomplishes these eight practices, they will be free from any flaws and be reborn in the Pure Land. These eight practices are purely methods of embracing and elucidating the Dharma. Relying on these methods, one can initiate all actions as causes for rebirth in the Pure Land. The accomplishment of the cause for rebirth is like this. In the initial clarification of the result of the Pure Land, it begins with Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) having a thought due to wanting to eat, and later Vimalakīrti (a famous lay Bodhisattva) obtains food for him, displaying his inconceivable power and revealing the affairs of the Fragrant Accumulation Buddha Land. In Śāriputra's thought, Śāriputra initiates the thought. Because his wisdom is superior and he can initiate more things, he particularly generates this thought. Below, it explains what he is thinking: 'The time for the meal is approaching, what do these Bodhisattvas usually eat?' Because they were still in an empty room at the time, this thought arose. Because eating is what was needed at the time, he thought of it. Moreover, because thinking of eating can initiate more things, he thinks of it now. Someone asks: 'Why was thinking of the bed and seat previously directed at all disciples, while now thinking of eating is only directed at Bodhisattvas?' The explanation is: 'The need for beds and seats is the same for everyone, so it is directed at everyone. But Śrāvakas (disciples who practice by listening to the Buddha's teachings) have the practice of begging for food, so they are not considered. Moreover, previously when thinking of the bed and seat, all the disciples were rebuked, so it is not mentioned now.' In the section below where Vimalakīrti obtains food, the wording is tactful and indirect, with three aspects: First, he scolds Śāriputra for thinking of impure food, telling him to abandon it; second, if he wants it, he allows him to obtain food, telling him to seek pure food; third, 'Then Vimalakīrti entered Samadhi', precisely to obtain food for him, fulfilling his wish. In the first point, Vimalakīrti first states that he has the ability to scold, 'Knowing the intention below', indicating the reason for the scolding. 'And speaking below', formally states the words of scolding. 'The Buddha speaks of the Eight Liberations, virtuous one, receive and practice them', citing what the Eight Liberations elucidate. The Eight Liberations are methods of escaping desire, so they are specifically mentioned. The meaning within is as stated in other chapters, which should be discussed extensively here, but now only the names are listed: 'Having form internally, observing form externally; without form internally, thinking of form externally; liberation through pure thought', this is the third. The Sphere of Infinite Space is the fourth, the Sphere of Infinite Consciousness is the fifth, the Sphere of Nothingness is the sixth, the Sphere of Neither Perception nor Non-Perception is the seventh, Cessation is the eighth. These eight methods of escaping bondage are called liberation. 'Turning away from the lower faults', so they are called 'Back-Turning Abandonments' in the sutra. Also, Nāgārjuna (founder of the Madhyamaka school of Buddhism) says: 'Turning away from the pure five desires, abandoning the attached mind, is also called Back-Turning Abandonment.' 'Virtuous one, receive and practice them', indicating that one should be without desire. How can one mix in desires? This is scolding based on what is being elucidated. Is it permissible? Can someone who accepts and practices the Eight Liberations eat with a greedy mind and then listen to the Dharma? Using this impure food to enjoy?
【English Translation】 In the text, it is explained that if a Bodhisattva accomplishes these eight practices, they will be free from any flaws and be reborn in the Pure Land. These eight practices are purely methods of embracing and elucidating the Dharma. Relying on these methods, one can initiate all actions as causes for rebirth in the Pure Land. The accomplishment of the cause for rebirth is like this. In the initial clarification of the result of the Pure Land, it begins with Shariputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) having a thought due to wanting to eat, and later Vimalakirti (Vimalakīrti, a famous lay Bodhisattva) obtains food for him, displaying his inconceivable power and revealing the affairs of the Fragrant Accumulation Buddha Land. In Shariputra's thought, Shariputra initiates the thought. Because his wisdom is superior and he can initiate more things, he particularly generates this thought. Below, it explains what he is thinking: 'The time for the meal is approaching, what do these Bodhisattvas usually eat?' Because they were still in an empty room at the time, this thought arose. Because eating is what was needed at the time, he thought of it. Moreover, because thinking of eating can initiate more things, he thinks of it now. Someone asks: 'Why was thinking of the bed and seat previously directed at all disciples, while now thinking of eating is only directed at Bodhisattvas?' The explanation is: 'The need for beds and seats is the same for everyone, so it is directed at everyone. But Shravakas (Śrāvaka, disciples who practice by listening to the Buddha's teachings) have the practice of begging for food, so they are not considered. Moreover, previously when thinking of the bed and seat, all the disciples were rebuked, so it is not mentioned now.' In the section below where Vimalakirti obtains food, the wording is tactful and indirect, with three aspects: First, he scolds Shariputra for thinking of impure food, telling him to abandon it; second, if he wants it, he allows him to obtain food, telling him to seek pure food; third, 'Then Vimalakirti entered Samadhi', precisely to obtain food for him, fulfilling his wish. In the first point, Vimalakirti first states that he has the ability to scold, 'Knowing the intention below', indicating the reason for the scolding. 'And speaking below', formally states the words of scolding. 'The Buddha speaks of the Eight Liberations, virtuous one, receive and practice them', citing what the Eight Liberations elucidate. The Eight Liberations are methods of escaping desire, so they are specifically mentioned. The meaning within is as stated in other chapters, which should be discussed extensively here, but now only the names are listed: 'Having form internally, observing form externally; without form internally, thinking of form externally; liberation through pure thought', this is the third. The Sphere of Infinite Space is the fourth, the Sphere of Infinite Consciousness is the fifth, the Sphere of Nothingness is the sixth, the Sphere of Neither Perception nor Non-Perception is the seventh, Cessation is the eighth. These eight methods of escaping bondage are called liberation. 'Turning away from the lower faults', so they are called 'Back-Turning Abandonments' in the sutra. Also, Nagarjuna (Nāgārjuna, founder of the Madhyamaka school of Buddhism) says: 'Turning away from the pure five desires, abandoning the attached mind, is also called Back-Turning Abandonment.' 'Virtuous one, receive and practice them', indicating that one should be without desire. How can one mix in desires? This is scolding based on what is being elucidated. Is it permissible? Can someone who accepts and practices the Eight Liberations eat with a greedy mind and then listen to the Dharma? Using this impure food to enjoy?
多過故呵令舍。問曰。舍利向前念食為菩薩。維摩何故呵其自欲。釋言。舍利向前念食原從自己須食心起。自有所欲謂他亦須。故念菩薩常於何食。維摩今者深察其本。故就呵之。自下第二許為取食。若欲食者舉其所須常令汝得未曾有食。許為取之。凈土之食受用多益。欲令求故須許之。自下第三正為取食。顯示自己不思議力。令人習學。並顯眾香凈土之果。使人愿求。於此文中。宗為彰凈對穢顯之。文有六段。攝為三對。言六段者。第一維摩以神通力顯示上方香積佛界。遣他取食令此眾見。二彼諸大士見化已下。明眾香國諸菩薩等因化往彼知此娑婆而來聽法。此二一對顯示異土令互相知。三維摩即化九百萬下。明此娑婆小室廣容。四維摩詰語舍利等可食已下。明眾香界少飯廣竟。此二一對顯示異事令互相敬。五維摩問香積如來以何說下。彰彼如來攝他之儀。六彼菩薩問釋迦牟尼以何說下。明此世尊開道之法。此二一對顯示異法互相學。六中前四為彰食益。后之兩段為顯法益。彰食益中初維摩取。二彼佛與。第三維摩從他受食。第四維摩與眾令食。初中有三。一維摩詰現眾香界令此眾見。二問菩薩下命眾取食。三於是維摩不起坐下命眾不得遣他往取。就初段中。維摩初現后眾共見。問曰。維摩何故現彼令眾見乎。為顯
【現代漢語翻譯】 現代漢語譯本： 多過故呵令舍（因為想得太多所以呵斥他令他捨棄）。 問：舍利弗先前念食是為菩薩，維摩詰為什麼呵斥他有私慾？ 答：舍利弗先前念食，原本是從自己需要食物的心而起，自己有所想求，就認為別人也需要。所以問菩薩通常吃什麼食物。維摩詰現在深入考察其根本原因，所以就此呵斥他。 下面第二部分是允許取食。如果想吃，就說出你所需要的，常常讓你得到前所未有的食物。允許為他們取食物。凈土的食物受用有很多益處，想要讓他們求取，所以要允許他們。 下面第三部分是真正地為他們取食物，顯示自己不可思議的力量，讓人學習，並且彰顯眾香凈土的果報，使人願意求取。在這段文字中，主旨是彰顯清凈，對照污穢來顯現它。文章有六段，可以概括為三對。 所說的六段是：第一，維摩詰以神通力顯示上方的香積佛界，讓其他人取食物，讓這裡的眾人看見。第二，那些大菩薩們看見變化之後，說明眾香國諸位菩薩等因為變化前往彼處，知道這裡是娑婆世界，所以來聽法。這二者是一對，顯示不同的國土，讓彼此互相瞭解。 第三，維摩詰立即化出九百萬個座位，說明這個娑婆世界的小房間能容納廣闊的空間。第四，維摩詰對舍利弗等人說可以吃飯了，說明眾香界的少量飯食能讓很多人吃飽。這二者是一對，顯示不同的事情，讓彼此互相尊敬。 第五，維摩詰問香積如來用什麼來說法，彰顯那位如來攝受他人的儀態。第六，那些菩薩問釋迦牟尼用什麼來說法，說明這位世尊開示佛道的方法。這二者是一對，顯示不同的佛法，讓彼此互相學習。 六段中，前四段是彰顯食物的益處，后兩段是彰顯佛法的益處。彰顯食物益處中，第一是維摩詰取食物，第二是香積佛給予食物，第三是維摩詰從香積佛那裡接受食物，第四是維摩詰把食物分給眾人讓他們食用。第一部分中有三點：一是維摩詰顯現眾香界讓這裡的眾人看見，二是問菩薩，命令眾人取食物，三是於是維摩詰不起身，命令眾人不要派其他人去取食物。在第一段中，維摩詰先顯現，然後眾人共同看見。 問：維摩詰為什麼顯現眾香界讓眾人看見呢？是爲了彰顯……
【English Translation】 English version: Duō guò gù hē lìng shě (Because he thought too much, he scolded him and told him to abandon it). Question: Shariputra (Śāriputra) [舍利弗, one of the Buddha's chief disciples] previously thought of food for the sake of Bodhisattvas (Bodhisattva) [菩薩, beings who are on the path to Buddhahood], why did Vimalakirti (Vimalakīrti) [維摩詰, a wise lay Buddhist in the Vimalakirti Sutra] scold him for having selfish desires? Answer: Shariputra's previous thought of food originally arose from his own need for food. He had his own desires and thought that others also needed it. Therefore, he asked what food Bodhisattvas usually eat. Vimalakirti now deeply examines its root cause, so he scolds him for this. The second part below is to allow taking food. If you want to eat, just say what you need, and you will always get unprecedented food. Allow them to take food. The food of the Pure Land (凈土, a Buddha's paradise) has many benefits when consumed. If you want them to seek it, you must allow it. The third part below is to truly take food for them, showing his own inconceivable power, allowing people to learn, and highlighting the rewards of the Land of All Fragrances (眾香凈土, a pure land filled with fragrant aromas), making people willing to seek it. In this passage, the main purpose is to highlight purity and show it in contrast to defilement. There are six paragraphs in the article, which can be summarized into three pairs. The six paragraphs mentioned are: First, Vimalakirti uses his supernatural powers to show the Land of Accumulation of Fragrances (香積佛界, a Buddha-field filled with fragrant rice) above, allowing others to take food and letting the people here see it. Second, after those great Bodhisattvas see the transformation, it explains that the Bodhisattvas of the Land of All Fragrances went there because of the transformation, knowing that this is the Saha World (娑婆世界, the world we live in, characterized by suffering), so they came to listen to the Dharma. These two are a pair, showing different lands and allowing each other to understand each other. Third, Vimalakirti immediately transformed into nine million seats, explaining that the small room in this Saha World can accommodate a vast space. Fourth, Vimalakirti said to Shariputra and others that they could eat, explaining that a small amount of food in the Land of All Fragrances can fill many people. These two are a pair, showing different things and allowing each other to respect each other. Fifth, Vimalakirti asked what the Tathagata (如來, 'Thus-gone one', an epithet of the Buddha) of the Land of Accumulation of Fragrances uses to preach, highlighting the demeanor of that Tathagata receiving others. Sixth, those Bodhisattvas asked what Shakyamuni (釋迦牟尼, the historical Buddha) uses to preach, explaining the method by which this World-Honored One (世尊, another epithet of the Buddha) opens the path of Buddhism. These two are a pair, showing different Dharmas and allowing each other to learn from each other. Among the six paragraphs, the first four paragraphs highlight the benefits of food, and the last two paragraphs highlight the benefits of the Dharma. Among the benefits of highlighting food, the first is that Vimalakirti takes food, the second is that the Buddha of the Land of Accumulation of Fragrances gives food, the third is that Vimalakirti receives food from the Buddha of the Land of Accumulation of Fragrances, and the fourth is that Vimalakirti distributes the food to everyone and lets them eat it. There are three points in the first part: First, Vimalakirti manifests the Land of All Fragrances for the people here to see, second, he asks the Bodhisattvas and orders everyone to take food, and third, Vimalakirti does not get up and orders everyone not to send others to take food. In the first paragraph, Vimalakirti first manifests, and then everyone sees it together. Question: Why did Vimalakirti manifest the Land of All Fragrances for everyone to see? It is to highlight...
凈土令眾求故。又現自己不思議力令眾學故。云何示現。分別有二。一為彰所取是實非虛。寄實以顯不思議力。二為彰所取是遠非近。寄遠以顯不思議力。文中初言即入三昧。現化所依無時不在。隨化現入以神通力彰其所用。此不思議如意通力示諸大眾現化所為。下明所現。于中有五。一示方界分。二示遠近度四十二恒沙佛土。三所現國國名眾香。四所現佛佛名香積於今現在。五就所現廣辨其相。辨相有四。一土二人三土四人。其國香氣比於十方最為第一。是其初段明土勝也。泛論凈土有三莊嚴。已如上辨。一事莊嚴五欲精勝。二法莊嚴純說大乘。三人莊嚴純諸菩薩。此三莊嚴眾香具有。此即第一事莊嚴中香莊嚴也。彼土無有聲聞辟支唯有清凈大菩薩眾佛為說法。是第二段明人勝也。此亦即是人法莊嚴其界皆以香作樓。是第三段重明大勝。彼佛與下是第四段重明人勝。佛與菩薩方共坐食。受供人勝。有諸天子皆號香等。能供人勝。上來現土。眾見可知。自下第二命眾取食。何不望真遣化往取。乃須命眾示不自高不輕眾故。又欲對彼顯己力勝令眾尊敬起佛求故。于中有四。一維摩詰命眾取食。故問菩薩。仁者誰能致彼佛飯。是運致擔輦之謂。二以文殊威神力故眾皆默然。文殊為使維摩化取故剬令默。文殊何意欲令維摩遣
【現代漢語翻譯】 現代漢語譯本 爲了讓凈土的信眾生起希求之心，並且爲了展現自身不可思議的力量以引導信眾學習，所以才示現凈土。如何示現呢？這其中可以分為兩種情況。第一種是爲了彰顯所顯現的凈土是真實的，並非虛幻，通過真實的凈土來顯示佛的不可思議之力。第二種是爲了彰顯所顯現的凈土是遙遠的，並非臨近，通過遙遠的距離來顯示佛的不可思議之力。文中一開始說『即入三昧』，佛的化現所依賴的基礎是無時不在的。隨著所要化現的事物而進入三昧，用神通力來彰顯其作用。這種不可思議的如意神通之力，是爲了向大眾展示佛所化現的行為。下面是說明所顯現的凈土。其中有五個方面：一是顯示方位的界限；二是顯示遙遠的距離，跨越四十二恒河沙數的佛土；三是所顯現的國土，國名叫眾香；四是所顯現的佛，佛名叫香積，現在仍然存在；五是就所顯現的凈土，廣泛地辨析其相狀。辨析相狀有四個方面：一是國土，二是人，三是國土，四是人。那個國家的香氣比十方世界都最為殊勝，這是第一段，說明國土的殊勝。泛泛而論凈土有三種莊嚴，已經在上面辨析過了。一是事莊嚴，五欲的享受非常精妙殊勝；二是法莊嚴，純粹宣說大乘佛法；三是人莊嚴，都是清凈的諸位菩薩。這三種莊嚴，眾香國土都具備。這也就是第一種事莊嚴中的香莊嚴。那個國土沒有聲聞乘和辟支佛乘，只有清凈的大菩薩眾，佛為他們說法。這是第二段，說明人的殊勝。這也是人法莊嚴。那個世界的樓閣都是用香做成的，這是第三段，再次說明國土的殊勝。『彼佛與下』，這是第四段，再次說明人的殊勝。佛和菩薩們一起坐著吃飯，接受供養，這是人的殊勝。還有諸多的天子，都叫做香等，能夠供養佛和菩薩，這是能供養的人的殊勝。上面是顯現國土，大眾親眼所見可以得知。從下面第二點開始，是命令大眾去取食物。為什麼不希望真實顯現，遣派化身前去取食物，而是需要命令大眾前去呢？這是爲了顯示不自高自大，不輕視大眾。並且想要藉此對他們顯示自己的力量殊勝，讓大眾尊敬，生起對佛的祈求之心。其中有四個方面：一是維摩詰命令大眾去取食物，所以問菩薩們：『各位仁者，誰能夠取來那個佛的飯食？』這是運送、搬運的意思。二是因為文殊菩薩的威神力，所以大眾都沉默不語。文殊菩薩作為使者，維摩詰化現去取食物，所以特意讓大眾沉默。文殊菩薩是什麼意思，想要讓維摩詰遣派化身呢？
【English Translation】 English version The reason for manifesting the Pure Land is to inspire sentient beings to seek it and to teach them by demonstrating one's own inconceivable power. How is it manifested? There are two aspects to consider. First, to demonstrate that what is perceived is real and not illusory, using reality to reveal inconceivable power. Second, to demonstrate that what is perceived is distant and not near, using distance to reveal inconceivable power. The text begins by saying 'immediately entered samadhi,' indicating that the basis for manifestation is always present. Entering samadhi according to what is to be manifested, using supernatural power to demonstrate its function. This inconceivable power of wish-fulfillment is shown to the assembly through the manifested actions. The following explains what is manifested, which has five aspects: first, showing the boundaries of the direction; second, showing the distance, spanning forty-two Ganges sands of Buddha lands; third, the manifested land, named 'Fragrant Assembly'; fourth, the manifested Buddha, named 'Fragrance Accumulation,' who is still present; fifth, elaborately describing its characteristics based on what is manifested. Describing the characteristics has four aspects: first, the land; second, the beings; third, the land; fourth, the beings. The fragrance of that land is the most excellent in all ten directions, which is the first section, explaining the excellence of the land. Generally speaking, a Pure Land has three kinds of adornments, as discussed above: first, the adornment of things, where the enjoyment of the five desires is exquisite and superior; second, the adornment of Dharma, where only the Mahayana teachings are purely expounded; third, the adornment of beings, where only pure Bodhisattvas reside. The 'Fragrant Assembly' land possesses all three adornments. This is the adornment of fragrance within the first adornment of things. That land has no 'Shravakas' (Hearers) or 'Pratyekabuddhas' (Solitary Buddhas), only pure great Bodhisattvas, and the Buddha teaches them the Dharma. This is the second section, explaining the excellence of the beings. This is also the adornment of beings and Dharma. The pavilions in that world are all made of fragrance, which is the third section, again explaining the excellence of the land. 'That Buddha and below' is the fourth section, again explaining the excellence of the beings. The Buddha and Bodhisattvas sit together to eat and receive offerings, which is the excellence of the beings. There are also many 'Devas' (gods), all named 'Fragrance,' who are capable of making offerings to the Buddha and Bodhisattvas, which is the excellence of the offering beings. The above is the manifestation of the land, which the assembly can know by seeing it. From the second point below, it is the command to the assembly to fetch food. Why not wish for a true manifestation and send an emanation to fetch the food, but instead command the assembly to go? This is to show that one is not arrogant and does not belittle the assembly. And also, to show them the superiority of one's own power, so that the assembly respects and gives rise to the desire to seek the Buddha. There are four aspects to this: first, 'Vimalakirti' (Pure Fame) commands the assembly to fetch food, so he asks the Bodhisattvas: 'Virtuous ones, who can bring the food of that Buddha?' This refers to transporting and carrying. Second, because of the majestic power of 'Manjushri' (Gentle Glory), the assembly is silent. 'Manjushri' (Gentle Glory) is the messenger, and 'Vimalakirti' (Pure Fame) manifests to fetch the food, so he deliberately makes the assembly silent. What does 'Manjushri' (Gentle Glory) mean by wanting 'Vimalakirti' (Pure Fame) to send an emanation?
化往取。維摩化往。彼多菩薩尋化推本來此聽法。余往無宜。故制使默。三維摩詰擊眾令取。仁德眾多不堪取食可明之甚。故今反擊仁此大眾無乃可恥。四文殊師利為眾解過。如佛所言勿輕未學。以眾生學解脫之德。不堪往取。愿莫輕辱。自下第三。彼維摩詰命眾不得遣化往取。何不身往乃使化乎。維摩即是此食化主。客在其室無宜輒舍。又欲使彼諸菩薩等尋化推本來此聽法。故身不去。于中有三。一化為菩薩。相好殊勝。二而告之下教往取食。三時化下明化菩薩蒙命往取。初中維摩不起于坐居眾食前。明起化處。化作菩薩相好光明威德勝等。明化所作。依金光明聖身有三。一是真身。謂法與報。二是應身。隨化現生。三是化身。從應化起。今維摩詰備此三身。彼維摩詰真德之體即是真身。毗耶所受即是應身。所化菩薩即是化身。第二教中而告之曰。總舉教辭。下別顯之。先示其處。須教身往下教乞辭。如我辭曰總舉教辭。下別。于中先教問訊世尊。愿得已下教從求食。今此樂下明乞所為。令樂小者得弘大道。通法之益。亦使如來名聲普聞。傳人之益。又弘大道受法之益。亦使如來名聲普聞聞佛之益。問曰何故舍利念食偏為菩薩。維摩取食偏為樂小。答舍利念食偏為菩薩義如前解。又復舍利實謂菩薩身有所待。故爲念
【現代漢語翻譯】 現代漢語譯本 『化往取』。維摩詰（Vimalakirti，一位在家菩薩的名字）化作菩薩前往取飯。那些菩薩尋找化身，推究其本來處，來到這裡聽法。其餘的（菩薩）前往沒有益處，所以制止他們，讓他們沉默。 維摩詰敲擊眾人，讓他們去取飯。仁德眾多的人，不堪取食，這道理非常明顯。所以現在反過來敲擊你們，說你們這些人難道不感到羞恥嗎？ 文殊師利（Manjushri，智慧菩薩的名字）為大眾解釋過失，就像佛所說的那樣，不要輕視未學習的人。因為眾生學習解脫的功德，不堪前往取飯，希望不要輕慢侮辱。 下面是第三部分，維摩詰命令眾人不得派遣化身前往取飯。為什麼不親自前往，卻要使用化身呢？維摩詰就是這飯食的化主，客人在他的房間里，不應該擅自捨棄。又想讓那些菩薩等尋找化身，推究其本來處，來這裡聽法，所以自身不去。 其中有三點：一是化作菩薩，相貌美好殊勝；二是告訴化身，下達教令，前往取食；三是當時化身地獄，表明化身菩薩接受命令前往取飯。首先，維摩詰不起身離開座位，坐在眾人和食物的前面，表明化身之處。化作的菩薩相貌美好，光明威德殊勝等等，表明化身所作。依據《金光明經》，聖身有三種：一是真身，指法身和報身；二是應身，隨順教化而顯現；三是化身，從應身變化而起。現在維摩詰具備這三種身。維摩詰真德的本體就是真身，在毗耶離（Vaisali，古印度城市名）所受的就是應身，所化作的菩薩就是化身。 第二，在教令中，告訴化身說，總的提出教令，下面分別顯示。先指示地點，必須教導化身前往，下達乞食的言辭。就像我（指佛）的言辭，總的提出教令，下面分別說明。其中先教導問候世尊（Lord Buddha），希望得到以下教導，請求食物。現在這種快樂，表明乞食的目的，讓樂於小乘的人得到弘揚大道的機會，通達佛法的利益，也使如來的名聲普遍傳揚，這是傳人的利益。又弘揚大道，是接受佛法的利益，也使如來的名聲普遍傳揚，是聽聞佛法的利益。 問：為什麼舍利弗（Sariputra，佛陀的十大弟子之一）念食偏為菩薩，維摩詰取食偏為樂於小乘的人？答：舍利弗念食偏為菩薩的意義如前所述。而且舍利弗實際上認為菩薩身有所待，所以才這樣想。
【English Translation】 English version 'Transforming to Obtain'. Vimalakirti (a lay bodhisattva) transformed and went to obtain the food. Those bodhisattvas sought the transformation, tracing its origin, and came here to listen to the Dharma. It was not appropriate for the others to go, so they were restrained and kept silent. Vimalakirti struck the assembly, telling them to go and get the food. Those with abundant virtue are unworthy to take the food, which is very clear. Therefore, now I strike you in return, saying, aren't you all ashamed? Manjushri (a bodhisattva of wisdom) explained the fault for the assembly, just as the Buddha said, do not despise those who have not yet learned. Because the merit of beings learning liberation is unworthy to go and take the food, I hope you will not be disrespectful or insulting. Below is the third part, Vimalakirti ordered the assembly not to send transformations to obtain the food. Why not go in person, but use transformations? Vimalakirti is the master of this food transformation, and it is not appropriate to abandon guests in his room. He also wanted those bodhisattvas to seek the transformation, trace its origin, and come here to listen to the Dharma, so he did not go himself. There are three points: first, transforming into a bodhisattva, with excellent and beautiful features; second, telling the transformation, issuing orders, and going to obtain the food; third, at that time, the transformation descended, indicating that the transformed bodhisattva accepted the order and went to obtain the food. First, Vimalakirti did not get up from his seat, sitting in front of the assembly and the food, indicating the place of transformation. The transformed bodhisattva had excellent features, bright light, and superior power, indicating what the transformation did. According to the 『Golden Light Sutra』, the sacred body has three types: first is the true body, referring to the Dharmakaya and Sambhogakaya; second is the Nirmanakaya, appearing according to the teachings; third is the transformation body, arising from the Nirmanakaya. Now Vimalakirti possesses these three bodies. Vimalakirti's true virtuous essence is the true body, what he received in Vaisali (an ancient Indian city) is the Nirmanakaya, and the transformed bodhisattva is the transformation body. Second, in the teaching, he told the transformation, generally presenting the teaching, and then showing it separately below. First, indicate the location, it is necessary to teach the transformation to go, and issue the words of begging for food. Just like my (referring to the Buddha) words, generally presenting the teaching, and then explaining it separately below. Among them, first teach to greet the Lord Buddha, hoping to receive the following teachings, requesting food. Now this happiness indicates the purpose of begging for food, allowing those who enjoy the Small Vehicle to have the opportunity to promote the Great Vehicle, to understand the benefits of the Dharma, and also to make the Tathagata's name widely known, which is the benefit of transmitting people. Also, promoting the Great Vehicle is the benefit of receiving the Dharma, and also making the Tathagata's name widely known is the benefit of hearing the Dharma. Question: Why does Sariputra (one of the Buddha's ten great disciples) think of food specifically for bodhisattvas, and Vimalakirti take food specifically for those who enjoy the Small Vehicle? Answer: The meaning of Sariputra thinking of food specifically for bodhisattvas is as explained before. Moreover, Sariputra actually believes that the bodhisattva's body has something to rely on, so he thinks this way.
食。維摩深知菩薩無須。今時取食專欲使彼樂小法者。睹佛菩薩凈土境界妙用難測發心愿求。第三化往取食之中。初化菩薩升于上方舉眾皆見。后化菩薩發言求食。合衆同聞。言如前教。上來第一現眾香界。遣化取食。合衆同見。自下第二明眾香園諸菩薩等因化知此。而來聽法。問曰。諸佛同不異。即彼佛所聽法。是得何勞來此。泛解有三。一自為故來。欲於此方佛菩薩所供養聽法。以於此方佛菩薩所有最因緣。供養聽法獲多益故。二為他故來。所為有二。一為彼土眾生於此佛所有最因緣。應見得益。德力微劣莫能自運。須大菩薩導引將來。如無邊身流離光等各將無量菩薩來此。而得利益。如是等也。二為此土眾生故來。此土眾生應見彼來得多益。故此是第二為他故來。三為讚揚三寶功德是故須來。于中或有讚揚佛德。佛如初成。菩薩眾集讚歎等是。或為顯法。顯法多端。不可具列。或為顯揚菩薩功德。德義非一。今諸菩薩從眾香來。應具前意。文中正求為自故來。並欲顯揚維摩之德。文中有五。一眾香菩薩睹他致問。彼佛具答。二菩薩審問維摩。其人如何能作是化。彼佛具答。三彼如來缽盛香飯與化菩薩。四眾香菩薩請欲來此。彼佛聽許。五時化菩薩既受缽下。化及彼眾承力至此。初中先問。彼佛酬答。問中初言彼
【現代漢語翻譯】 現代漢語譯本 食物。維摩詰深深知道菩薩不需要（飲食）。現在取食，專門是爲了讓那些喜愛小乘佛法的人，看到佛和菩薩的清凈國土境界，其妙用難以測度，從而發心立愿求取（大道）。第三次變化（菩薩）前往取食的過程中，首先變化出的菩薩升到上方，所有人都看見了。後來變化出的菩薩發言求食，所有人都聽見了，所說的話和之前教導的一樣。上面第一次顯現眾香世界，派遣變化出的菩薩去取食，所有人都看見了。下面第二次說明眾香園的各位菩薩等，因為（維摩詰）變化（菩薩）的緣故知道了這件事，所以前來聽法。有人問：諸佛是相同的，沒有差異，既然在他們佛的處所聽法，就已經足夠了，為什麼還要來這裡呢？普遍的解釋有三種：一是為自己而來。想要在這個世界的佛和菩薩處供養聽法，因為在這個世界的佛和菩薩處有最殊勝的因緣，供養聽法可以獲得更多利益。二是為他人而來。所為的目的有兩個：一是為那個世界的眾生，因為他們與這裡的佛有最殊勝的因緣，應該見到（此佛）而得到利益，但他們的德行和力量微弱，不能自己前來，需要大菩薩引導他們前來，比如無邊身、琉璃光等，各自帶領無量菩薩來到這裡，從而得到利益，就像這些例子一樣。二是爲了這個世界的眾生而來。這個世界的眾生應該見到他們（眾香世界菩薩）的到來而獲得更多利益，所以這是第二種為他人而來。三是爲了讚揚三寶的功德，所以需要前來。其中或者有讚揚佛的功德，比如佛剛成道時，菩薩們聚集在一起讚歎等等。或者爲了顯揚佛法，顯揚佛法的方式多種多樣，不能全部列舉。或者爲了顯揚菩薩的功德，功德的意義不止一種。現在各位菩薩從眾香世界而來，應該具備前面的意思。文中主要尋求的是為自己而來，並且想要顯揚維摩詰的德行。文中有五個方面：一是眾香世界的菩薩看到（維摩詰的神通）而提出疑問，彼佛（眾香世界佛）詳細回答。二是菩薩詳細詢問維摩詰，這個人是如何能夠做出這樣的變化的，彼佛詳細回答。三是彼如來（眾香世界佛）用缽盛滿香飯交給變化出的菩薩。四是眾香世界的菩薩請求想要來到這裡，彼佛允許。五是當時變化出的菩薩已經拿著缽下來，變化出的菩薩和他們（眾香世界菩薩）依靠（佛的）力量來到這裡。最初的部分是先提問，彼佛回答。提問中首先說『彼』
【English Translation】 English version Food. Vimalakirti (name of a bodhisattva) deeply knew that bodhisattvas do not need (food). Now taking food is specifically to make those who enjoy the Small Vehicle (Hinayana) Dharma see the pure land realm of Buddhas and bodhisattvas, whose wonderful functions are immeasurable, and thereby arouse the aspiration to seek (the Great Vehicle). In the third transformation (of the bodhisattva) to take food, the first transformed bodhisattva ascended upwards, and everyone saw it. Later, the transformed bodhisattva spoke to ask for food, and everyone heard it, and the words were the same as previously taught. Above, the first manifestation was the World of All Fragrances, sending the transformed bodhisattva to take food, and everyone saw it. Below, the second explanation is that the bodhisattvas of the Garden of All Fragrances, etc., knew about this because of the transformation (of Vimalakirti), so they came to listen to the Dharma. Someone asked: 'The Buddhas are the same, without difference. Since listening to the Dharma at their Buddha's place is sufficient, why bother coming here?' There are three general explanations: First, they come for their own sake. They want to make offerings and listen to the Dharma at the place of the Buddhas and bodhisattvas in this world, because there are the most excellent causes and conditions at the place of the Buddhas and bodhisattvas in this world, and making offerings and listening to the Dharma can obtain more benefits. Second, they come for the sake of others. There are two purposes: One is for the sentient beings of that world, because they have the most excellent causes and conditions with the Buddha here, and they should see (this Buddha) and obtain benefits, but their virtue and strength are weak and they cannot come on their own, so they need great bodhisattvas to guide them here, such as Boundless Body (name of a bodhisattva), Lapis Lazuli Light (name of a bodhisattva), etc., each leading countless bodhisattvas to come here and thereby obtain benefits, like these examples. Two is for the sake of the sentient beings of this world. The sentient beings of this world should see their (bodhisattvas from the World of All Fragrances) arrival and obtain more benefits, so this is the second reason for coming for the sake of others. Third, they need to come in order to praise the merits and virtues of the Three Jewels. Among them, some praise the virtues of the Buddha, such as when the Buddha first attained enlightenment, the bodhisattvas gathered together to praise, etc. Or to reveal the Dharma, and there are many ways to reveal the Dharma, which cannot all be listed. Or to extol the merits and virtues of the bodhisattvas, and the meanings of virtue are not just one. Now that the bodhisattvas have come from the World of All Fragrances, they should possess the preceding meanings. The main purpose of the text is to seek to come for their own sake, and also to extol the virtues of Vimalakirti. There are five aspects in the text: First, the bodhisattvas of the World of All Fragrances see (Vimalakirti's supernatural power) and ask questions, and that Buddha (the Buddha of the World of All Fragrances) answers in detail. Second, the bodhisattvas inquire in detail about Vimalakirti, how this person is able to perform such transformations, and that Buddha answers in detail. Third, that Tathagata (the Buddha of the World of All Fragrances) fills a bowl with fragrant rice and gives it to the transformed bodhisattva. Fourth, the bodhisattvas of the World of All Fragrances request to come here, and that Buddha allows it. Fifth, at that time, the transformed bodhisattva has already come down with the bowl, and the transformed bodhisattva and they (the bodhisattvas of the World of All Fragrances) come here relying on (the Buddha's) power. The initial part is first asking questions, and that Buddha answers. The question first says 'that'.
諸大士舉能問人。見化菩薩彰其所睹。欲未曾有嗟其高勝。下正為問。今此上人從何所來間其所從。娑婆世界為在何許問其方所。言何名為樂少法者問其所為。彼國無小所以問之。由化菩薩前請彼佛。欲于娑婆施作佛事。令樂小者得弘大道。故發斯問。即問佛者請聖辨答。下佛答之。佛告之曰總舉答辭。下方度等隨問別答。于中初至界名娑婆。答上問中娑婆世界為在何許。娑婆胡語此翻名忍。悲華經釋。此土眾生忍受三毒及諸煩惱。土從人稱故名為忍。佛號釋迦於五濁世為小樂眾生敷演道教。答上問中雲何樂小法者。彼佛所化五濁惡世。樂小眾生名樂小者。彼有菩薩名維摩下。答上問中今此上人從何所來。明此化人維摩遣來。先列維摩住不思議辨其所得。為菩薩說明其所作。故遣化來彰其所遣。稱揚我名並贊此土令彼菩薩增益功德。明遣所為使此慕求。名增功德。自下第二彼諸菩薩審定。維摩其人何如乃作是化。問其人也。德力無畏神足若斯。問其德也。下佛答之。佛言甚大差其人高。對其初問。一切十方皆遣化往嘆其化廣對其後問。第三彼佛以眾香缽盛滿香飯授化菩薩。文顯可知。自下第四眾香菩薩請佛來此。彼佛聽許聽中先請。初列請人。俱發聲等發言正請。供養釋迦見維摩等。彰請所為。下佛聽許。可往聽去下
。為誡約。先誡其身後誡其心。身有二。一教攝身香。無今已下明教所為。彼見受染名起惑著。二教捨本形。勿使已下明教所為。睹勝卑退名自鄙恥。誡心中又汝于彼莫壞輕賤而作礙想。正勸舍過於人莫輕。于直莫礙畏而不入。名為礙想。所以下釋。先徴后解。十方如空明古實凈。土等如空。非無如空。又為他小不盡現凈。明化現穢。亦可十方皆如虛空。明其性凈。佛為化小不盡現凈。明其報凈。彼土實凈為化不現。故莫輕賤而作礙想。自下第五化及彼眾承力至此。時化菩薩既受缽飯。所求遂心。與九百萬所攝稱意。俱承佛威及維摩力。明來所依。于中分別。眾香菩薩承彼佛威。其化菩薩承維摩力。通則義有。于彼世界忽然不現。發之速也。須臾之間至維摩舍。所至疾也。由承聖力故彼不現。須臾至此。彼彰忽然。此雲鬚臾言左右耳。上來五段合為第二。自下第三明維摩詰從化受飯。並顯維摩不思議力小室廣容。令彼新來菩薩深敬。于中有四。一維摩詰化九百萬師子之坐。高廣如前。令彼新來菩薩坐上。二化菩薩以所取飯受維摩詰。三明飯香普薰毗耶及三千界。四由香普薰諸眾雲集。此即香之飯益也。于中初明聞香快樂口嘆未有。明雲集中。初明人眾雲集。諸地神下餘眾雲集。人中初先辨列其眾。次來入舍。后明所見
歡喜設禮。下明卻住。餘眾可知。此第三竟。自下第四維摩得飯。命眾同食。即顯香積少飯廣竟。令此尊敬。于中有二。一命共食彰食無盡。二其諸菩薩聲聞已下明食身樂。顯食殊勝。前中偏告聲聞令食不命菩薩。問曰前坐大小通告。今此何故偏命聲聞。解有四義。一前者念坐通為大小。故前等告。今此念食偏為菩薩。恐彼聲聞不敢取食。故偏告之。第二床坐大小通須。故所通告。食中聲聞別有乞法。於此所取無心欲食。故偏告之。第三義者。前所取坐至極高大。通此人量。須教菩薩變身如坐。須教聲聞禮佛而坐。為是通告。今所取食至少不多。聲聞心局畏少不足。無心欲食。為是次告。菩薩意廣知少竟多。不慮不食。是故不告。第四義者。向前取坐不簡大小。故前通告。今此取食云言此樂小法者得弘大道。彼佛與食意亦如之。良以聲聞正是所為。故今偏告。欲使共食知飯無盡發心愿求。義意如是。文中有三。一告聲聞直勸命食。二自果聲聞念其食小。化菩薩彰食無盡。三於是缽飯悉飽眾下者食無盡。初中先告舍利弗等。勸之令食。大悲勛下誡舍小意。食從悲起名大悲勛。取為定少名為限意。用不應法名為不消。此食無宜故須預誡。無以限意使不消也。第二段中文別有二。初異聲聞念其飯少。異有兩種。一別大稱異。
大乘法中見道已前依教明行。名大聲聞。彼不同此。故名為異。二于小中簡大稱異。簡彼舍利目健連等諸大聲聞。故名為異。而此大眾人人常食。二化菩薩下呵其所念明食無盡。勿以聲聞小德小智稱量如來無量福慧。言小德者聲聞福德莊嚴少也。言小智者聲聞智慧莊嚴小也。無量福者佛福多也。無量慧者佛智多也。用少量多理所不合。故云勿以。四海竭下明飯無盡。成念不應。四海有竭此飯無盡假約也事。明食無盡。一切人食揣若須彌乃至一劫亦不盡者。假約世人明食無盡。一切人食食人廣也。揣若須彌所食多也。人別須彌乃至一劫食時文也。假使如此猶亦不盡。所以下釋。初先徴問。一缽之飯所以我言不盡者。何下對釋之。無盡德人所食之餘終不可盡無盡。惑等是五分身。功德具者余德具也。於是缽飯悉飽眾下。是第三段明諸大眾共食不盡。上來三段令為第一明食無盡。下明食者身安快樂。顯食彌勝。于中初明食者身樂。次喻顯。后明食者身皆出香。下以喻顯。此第四境。自下第五明香積佛攝化儀。令此眾生舍言習學。維摩先問香積如來以何說法。下具答之。彼菩薩曰。我土如來無文字說彰彼異此。但以眾香令諸天人得入律等。正辨其相。但以眾香得入律行。依香離道。菩薩各各坐香樹等。依香具善。文顯可知。自
下第六彰此如來開導之法。彼使習學。于中初先眾菩薩問維摩詰。釋迦牟尼以何說法。維摩下答。于中初總須別後結。此土眾生剛強難化佛為說剛強之語。以調伏之。是初總也。是地獄等是其別也。別中約就四諦分四。一苦二集三道四滅。何故偏約此四明法。上說說釋迦於五濁世為樂少眾生。敷演道教。教少眾生多說四諦。故偏舉之。苦中地獄畜生餓鬼是三塗難。是諸難處者。謂郁單越長壽天等難處也。愚人生處謂余邊地無法處也。次明其集。于中雖復因果。通舉約果顯因。宗成集義無舉三邪。是殺生等明其十惡。是慳吝。等彰其下弊。文皆可知。次明其道。于中雖復邪政道舉。對邪辨五。道行雖眾要唯三學。先明其戒。是結戒者明其戒法。是持戒等明其戒行。持戒者是止持也。是犯戒者是止犯也。是應作者是作持也。是不應作是作犯也。是障礙者明前二犯能障道也。是不障者明前二持不障道也。是得罪者明前二犯得罪報也。是離罪者明前二持離罪報也。次明定學。言是凈者世俗凈定也。言是垢者味相應定。亦可凈者是無漏定垢者一切世俗定也。下明慧學。是有漏者世俗等智。是無漏者出世聖智。是邪道者解道邪智。是正道者。內學正智下明滅諦。是非通舉對非彰是。是有為者生死因也。業煩惱等興集生死。故曰有為
【現代漢語翻譯】 現代漢語譯本： 第六章闡述瞭如來開導眾生的方法，使他們學習修行。其中首先是眾菩薩詢問維摩詰，釋迦牟尼佛用什麼方法說法。維摩詰在下面回答。其中先總說，再分別解釋，最後總結。在這片土地上的眾生剛強難以教化，所以佛為他們說剛強的話語，以此來調伏他們。這是總說。地獄等是分別解釋的內容。在分別解釋中，圍繞四諦（苦、集、道、滅）分為四個部分。一是苦諦，二是集諦，三是道諦，四是滅諦。為什麼偏偏圍繞這四諦來闡明佛法呢？因為前面說過，釋迦牟尼佛在五濁惡世中，爲了少數喜歡修行的眾生，敷演道教。教導少數眾生，多說四諦。所以偏重舉出這四諦。在苦諦中，地獄、畜生、餓鬼是三惡道之苦。『是諸難處者』，指的是郁單越（Uttarakuru，北俱盧洲）長壽天等難以修行的地方。『愚人生處』，指的是其餘邊地沒有佛法的地方。 接下來闡明集諦。其中雖然包含因果，但通盤舉例，著重從果報來顯示原因。總的來說，成就集諦的意義在於不舉出三邪（身邪行、口邪行、意邪行）。『是殺生等』，闡明了十惡業。『是慳吝』等，彰顯了下劣的弊端。文義都很容易理解。 接下來闡明道諦。其中雖然包含邪正之道，但著重辨別五邪（邪見、邪思惟、邪語、邪業、邪命）。修行的方法雖然眾多，但重要的只有三學（戒、定、慧）。首先闡明戒學。『是結戒者』，闡明了戒法。『是持戒等』，闡明了戒行。『持戒者』是止持（防止違犯的持戒）。『是犯戒者』是止犯（停止違犯）。『是應作者』是作持（應當做的持戒）。『是不應作是作犯』（不應該做的卻做了就是違犯）。『是障礙者』，闡明了前面的兩種違犯能夠障礙修行。『是不障者』，闡明了前面的兩種持戒不障礙修行。『是得罪者』，闡明了前面的兩種違犯會得到罪報。『是離罪者』，闡明了前面的兩種持戒能遠離罪報。 接下來闡明定學。『言是凈者』，指的是世俗的清凈禪定。『言是垢者』，指的是與味相應的禪定。也可以說，『凈者』是無漏禪定，『垢者』是一切世俗禪定。 下面闡明慧學。『是有漏者』，指的是世俗的智慧等。『是無漏者』，指的是出世間的聖智。『是邪道者』，指的是對道的邪知邪見。『是正道者』，指的是內觀自省的正智。下面闡明滅諦。『是非通舉對非彰是』，通過普遍地否定非滅諦來彰顯滅諦。『是有為者』，指的是生死的因。業和煩惱等興起聚集，導致生死輪迴，所以稱為有為法。
【English Translation】 English version: Chapter Six elucidates the methods by which the Tathagata guides beings, enabling them to learn and practice. Initially, the Bodhisattvas inquire of Vimalakirti, 'By what means does Shakyamuni Buddha teach the Dharma?' Vimalakirti responds below. This response begins with a general statement, followed by specific explanations, and concludes with a summary. The beings in this land are stubborn and difficult to transform, so the Buddha speaks to them with stern words to subdue them. This is the general statement. The hells, etc., are the specific explanations. Within the specific explanations, the Four Noble Truths (suffering, origin, path, cessation) are divided into four parts. First, the Truth of Suffering; second, the Truth of the Origin of Suffering; third, the Truth of the Path to the Cessation of Suffering; and fourth, the Truth of the Cessation of Suffering. Why focus on these Four Noble Truths to elucidate the Dharma? Because, as mentioned earlier, Shakyamuni Buddha, in the world of the Five Defilements, expounds the teachings for the few beings who enjoy practice. He teaches the Four Noble Truths to these few beings. Therefore, he emphasizes these Four Noble Truths. Within the Truth of Suffering, the hells, animals, and hungry ghosts are the sufferings of the three evil realms. 'Those difficult places' refer to places like Uttarakuru (Uttarakuru, the Northern Kurus) and the heavens of long life, which are difficult places for practice. 'The place where foolish people are born' refers to other border regions where there is no Dharma. Next, the Truth of the Origin of Suffering is explained. Although it includes cause and effect, it generally uses examples, focusing on the results to reveal the causes. In general, the meaning of accomplishing the Truth of the Origin lies in not mentioning the three evils (evil deeds of body, evil deeds of speech, evil deeds of mind). 'Killing, etc.' clarifies the ten evil deeds. 'Stinginess, etc.' reveals the inferior flaws. The meaning of the text is easy to understand. Next, the Truth of the Path to the Cessation of Suffering is explained. Although it includes both right and wrong paths, it focuses on distinguishing the five evils (wrong view, wrong thought, wrong speech, wrong action, wrong livelihood). Although there are many methods of practice, the important ones are only the three learnings (discipline, concentration, wisdom). First, the learning of discipline is explained. 'Those who establish precepts' clarifies the precepts. 'Those who uphold precepts, etc.' clarifies the practice of discipline. 'Those who uphold precepts' are those who prevent violations. 'Those who violate precepts' are those who stop violations. 'Those who should do' are those who uphold precepts by doing what should be done. 'Those who should not do but do' are those who violate precepts by doing what should not be done. 'Those who obstruct' clarifies that the previous two violations can obstruct practice. 'Those who do not obstruct' clarifies that the previous two upholdings of precepts do not obstruct practice. 'Those who commit offenses' clarifies that the previous two violations will receive sinful retribution. 'Those who are free from offenses' clarifies that the previous two upholdings of precepts can be free from sinful retribution. Next, the learning of concentration is explained. 'Those who are pure' refers to worldly pure concentration. 'Those who are defiled' refers to concentration that is associated with taste. It can also be said that 'the pure' is unconditioned concentration, and 'the defiled' is all worldly concentration. Below, the learning of wisdom is explained. 'Those with outflows' refers to worldly wisdom, etc. 'Those without outflows' refers to supramundane sacred wisdom. 'Those who are evil paths' refers to wrong knowledge and wrong views of the path. 'Those who are the right path' refers to the correct wisdom of inner reflection. Below, the Truth of the Cessation of Suffering is explained. 'The non-affirmation is generally stated to highlight the affirmation' highlights the Truth of Cessation by universally negating the non-Truth of Cessation. 'Those with conditioning' refers to the cause of birth and death. Karma and afflictions arise and accumulate, leading to the cycle of birth and death, so they are called conditioned dharmas.
。是無為者因中之滅。是世間者生死果也。是涅槃者果中滅也。亦可分段因之與果名曰有為。盡此之滅稱無為。變易因果名為世間。除此之滅說為涅槃。上來別相下總結之。于中初法次喻后合。以難化人心如猿猴以若干法制御乃調。是法說也。譬如喻下食可知。上來明果。自下第二明因。彼菩薩讚歎請問明凈土因。起因此勝就辨之。于中有二。一因彼讚歎彰此明勝。二因彼請問凈土因顯此明法。又復前段明攝善行。后明離過。故下名為行無瘡疣生乎凈土。又復前段明攝土行。自攝常土。後段明其生凈土現生他國。前中先嘆。后對辨勝。嘆中彼諸菩薩聞也。皆曰未有。是總嘆也。下別嘆之。初先嘆佛。隱其無量自在之力以貧樂法度眾生者。此國眾生無有大乘法財自資。名之為貧。唯樂小乘說小以為貧所樂法。如來以此度眾生也。下嘆菩薩。斯諸菩薩亦能勞謙無量大悲生在土者。勞謂勤勞。勤化人。謙謂謙下。謙卑謙物。憐苦隨生名無量悲生是佛土。上來嘆竟。下維摩詰因嘆顯勝。明此修勝故生此土。于中初明菩薩于諸眾生大悲堅固。一世所行多於彼國百千劫行。所言非虛。故曰誠如。所以下釋。先徴后解。此娑婆界有十事善凈土所無。對問總釋。何等下別。先問后別。通皆利他。于中別分。前六以已所修六度攝益利眾生
。后四以其化他之法隨宜度物。于中前三是化他法。后一化行。法中初句。說除難法度八難者。小乘法化。以大乘法度樂小者。大乘法化。以諸善根濟無德者。人天法化。化他行中。常以四攝成就眾生是為下結。自下第二。因彼諸聞顯此修法。于中。先問此土菩薩成就幾法於此世界行無瘡疣生於凈土。此菩薩來意導人往生凈土。故為此問。與涅槃中無畏菩薩問生凈土其義相似。維摩下。答成就八法行無創疣生乎凈土。是總答也。行無瘡疣能凈其因。生乎凈土能招凈果。又無創疣能捨穢國。生於凈土能入凈國。何等下別先徴后列。此乃約就修義不同以分以種。此八悉是攝修之法。用此攝起初會之中凈土行也。八中初四是利他法。饒益眾生而不望報。是第一句。慈無量也。慈憐心益。故不望報。代一切生受諸苦惱。是第二句。悲無量也。悲心深厚。故代一切受諸苦惱。問曰。若是眾生法報何可代受。由其菩薩住苦教化彼得出離故名代受。又復繫囚鞭杖等苦有可代處。菩薩亦代。功德盡施是第三句。喜無量也。以喜除嫉故。能盡施。等心眾生謙下無等。色第四句。除無量也。舍除憎愛名為等心。齊能卑敬故曰謙下。絕離怨親差別之異故言無礙。后四自利。于諸菩薩視之如佛所未聞經聞之不疑。是一句。于自學處起敬信心。于
菩薩視之如佛。於人敬也。所未聞經聞之不疑。於法信也。不與聲聞而相違背。是第二句。於他學處去恚礙心。不嫉彼供不高已利而於其中調伏其心。是第三句。于受用事恩癡穢心。彼供已利言之左右。有過背舍名為調伏。常省已過不訟彼短恒以一心求諸功德。是第四句。于明行事起專精心。常省已過不訟彼短離過心精。恒以一心求諸功德。慕善心專。不離余想名為一心。有善皆欲名求功德。以此通前合為八也。是為下結上來辨法。維摩文殊于大眾下。大段第二明。說利益。此即通明一會之益。故言維摩文殊說時百千天天人發菩提心十千菩薩得無生忍。若準此品文殊不說。第二會竟。
菩薩行品者。於此品中因彼眾香菩薩諸法。廣辨菩薩盡不盡行。因以標品。是故名為菩薩行品。從此已下第三會說。于中頌以四門分別。一釋來意。二就維摩顯德分別。三就法分別。四科文辨釋。來意如何。釋有四義。一維摩室中所辨之法。須佛述贊傳希於後。故為此會。二維摩所現不思議庵羅。未睹。化事未周故興此會。三香積之飯庵羅未知。欲使同知彼此共求。故須此會。四眾香菩薩來為見佛土。上來未睹。今須往見請法還土。故集此會。來意如是。次維摩顯德。分別有三。明維摩解脫之行。寄往見佛明因趣果。趣入如來實證
【現代漢語翻譯】 現代漢語譯本 菩薩看待眾生如同佛陀一般，這是對人的尊敬。對於從未聽聞的佛經，聽聞后不產生懷疑，這是對佛法的信任。不與聲聞乘的修行方式相違背，這是第二句的含義。對於其他修行者的學處，去除嗔恚和障礙之心，不嫉妒他人獲得的供養高於自己，而是調伏自己的內心，這是第三句的含義。對於接受供養之事，去除貪婪、愚癡和污穢之心。對於他人獲得的供養和利益，言語行為恰當，不犯過失，這叫做調伏。經常反省自己的過失，不宣揚他人的缺點，始終以一心追求各種功德，這是第四句的含義。對於明智的行為，發起專注精進之心。經常反省自己的過失，不宣揚他人的缺點，遠離過失，內心精進。始終以一心追求各種功德，仰慕善良，內心專注，不離其他妄想，這叫做一心。擁有善行，都希望去做，這叫做追求功德。將這些與前面的內容結合起來，總共有八句。這是總結上文，辨明佛法。維摩詰和文殊菩薩在大眾面前，這是大段的第二部分，闡明所帶來的利益。這裡是總括地闡明法會的利益，所以說維摩詰和文殊菩薩說法時，成百上千的天人和天女發起了菩提心，一萬名菩薩證得了無生法忍。如果按照這一品的經文來看，文殊菩薩並沒有說法。第二場法會結束。
《菩薩行品》中，因為眾香世界的菩薩所修的諸法，廣泛地辨明菩薩的盡與不盡之行。因為這個原因而標立品名，所以叫做《菩薩行品》。從這裡開始是第三場法會所說的內容。其中用偈頌以四種方式來分別：一是解釋來此的意圖，二是就維摩詰菩薩顯現的德行進行分別，三是就佛法進行分別，四是按照科判來辨明解釋。來此的意圖是什麼呢？解釋有四種含義：一是維摩詰居士所辨明的佛法，需要佛陀來述說讚歎，希望流傳到後世，所以才有了這次法會。二是維摩詰菩薩所顯現的不可思議的庵羅樹，還沒有被看到，教化之事還沒有完結，所以興起了這次法會。三是香積佛國的飯食，庵羅樹還不知道，想要讓他們一同知曉，彼此共同尋求，所以需要這次法會。四是眾香世界的菩薩前來是爲了見佛土，之前沒有見過，現在需要前往觀看，請法之後返回佛土，所以聚集了這次法會。來此的意圖就是這樣。其次，就維摩詰菩薩顯現的德行進行分別，有三種：闡明維摩詰菩薩解脫的修行，寄託前往拜見佛陀來闡明從因到果，趣入如來真實證悟。
【English Translation】 English version The Bodhisattva views beings as Buddhas, which is respect for people. Upon hearing scriptures never heard before, they do not doubt, which is faith in the Dharma. They do not contradict the practices of the Śrāvakas (Hearers), which is the meaning of the second sentence. Towards the learning places of others, they remove hatred and obstacles, not envying others' offerings being higher than their own, but subduing their minds, which is the meaning of the third sentence. Regarding the matter of receiving offerings, they remove greed, ignorance, and defilement. Towards others' offerings and benefits, their words and actions are appropriate, not committing faults, which is called subduing. They constantly reflect on their own faults, not proclaiming others' shortcomings, always seeking various merits with one mind, which is the meaning of the fourth sentence. Regarding wise actions, they arouse focused and diligent minds. They constantly reflect on their own faults, not proclaiming others' shortcomings, departing from faults, their minds diligent. They always seek various merits with one mind, admiring goodness, their minds focused, not departing from other delusions, which is called one mind. Possessing good deeds, they all desire to do them, which is called seeking merit. Combining these with the previous content, there are a total of eight sentences. This is summarizing the above, clarifying the Dharma. Vimalakirti and Mañjuśrī before the assembly, this is the second part of the major section, elucidating the benefits brought about. Here, it is generally elucidating the benefits of the Dharma assembly, so it is said that when Vimalakirti and Mañjuśrī spoke the Dharma, hundreds of thousands of Devas (gods) and Devis (goddesses) aroused Bodhicitta (the mind of enlightenment), and ten thousand Bodhisattvas attained Anutpattika-dharma-kṣānti (the patience with the unarisen dharma). If according to the text of this chapter, Mañjuśrī did not speak the Dharma. The second Dharma assembly ends.
In the 'Chapter on Bodhisattva Conduct,' because of the Dharmas practiced by the Bodhisattvas of the Land of All Fragrances, it extensively clarifies the exhaustive and inexhaustible conduct of Bodhisattvas. Because of this reason, the chapter name is established, so it is called the 'Chapter on Bodhisattva Conduct.' From here onwards is what is said in the third Dharma assembly. Among them, verses are used to distinguish in four ways: first, to explain the intention of coming here; second, to distinguish based on the virtues manifested by Vimalakirti; third, to distinguish based on the Dharma; and fourth, to clarify and explain according to the divisions. What is the intention of coming here? The explanation has four meanings: first, the Dharma clarified by Vimalakirti needs to be narrated and praised by the Buddha, hoping to be transmitted to later generations, so there is this Dharma assembly. Second, the inconceivable Amra (mango) tree manifested by Vimalakirti has not yet been seen, and the work of teaching has not yet been completed, so this Dharma assembly arose. Third, the food of the Land of All Fragrances, the Amra tree does not yet know, wanting to let them know together, seeking together, so this Dharma assembly is needed. Fourth, the Bodhisattvas of the Land of All Fragrances came to see the Buddha Land, having not seen it before, now needing to go and see, requesting the Dharma and then returning to their land, so this Dharma assembly gathered. The intention of coming here is like this. Secondly, distinguishing based on the virtues manifested by Vimalakirti, there are three: clarifying Vimalakirti's practice of liberation, entrusting the visit to the Buddha to clarify from cause to effect, entering into the Tathagata's (Thus Come One's) real realization.
法身名解脫體。二彰維摩解脫之用。掌持大眾往詣庵羅。遠接妙喜安置此土。是不思議解脫用也。顯德如是。須辨其法。法謂因果。此品總明法身凈土二種之因。阿閦品明其身凈土之果。問曰。此中所辨因果。與上何異而須更論。異如上辨。今更顯之。先就因明。后就異說。因異有二。一約人分別。向前兩會。為化娑婆穢土眾生專教求凈。明所行專求凈土。此會為化眾香世界凈土菩薩。教其隨深不盡不為不住無為。二常法分別。前初會中直出法體未明修相。后之兩會。明修成相。于中。前會教修趣寂破離有無趣入不二。問疾訖盡觀眾生品。破離凡夫著有趣寄。佛道一品。破離二乘著無趣寂。不二門品。破離菩薩差別二見以趣一寂。此會明其從寂起用。不盡有為是其用也。粗分且然。細分實謙通。因異如是。果異如何。先就身論。后就土說。身中初會明應身果。前寄寶積嘆以顯之。始在佛樹。力降魔等悉明應也。第二會中明報身果。說從一無量功德生等。此會明其法身之果。如下文說。觀身實相。觀佛亦然。我觀如來前際不來。后際不去。如是等也。細求亦通。粗分亦然。土果如何。前初會中寄就釋迦。顯其凈土。第二會中。寄就香積而辨凈土。此會寄就無動如來而彰凈土。前寄釋迦即染彰凈。明凈土體。第二寄就香積
如來。染外彰凈明凈土相。此會寄就無動如來。而辨凈土取之置此。彰凈隨染明凈土用。通則前會取飯。此食亦是用矣。辨法如是。次第四門科分辨釋。就此會中。初明由序。眾坐定下是其正宗。序中有三。一維摩詰。欲往佛所先現瑞相發起眾心。二掌持大眾往詣佛所起眾所欲。三佛為化益敕眾令坐。初中復三。一維摩現相。二阿難請。三如來辨。初中。是時佛說法者。明現相時。于庵羅園明現相處。其地忽然廣博嚴等。正明現相。為容多眾故今地廣。為安凈眾現宣凈法故令嚴凈。使大眾咸皆慕仰故令眾會皆作金色。此亦即顯不思議也。二阿難請。三佛辨答。文皆可知。此初段竟。自下第二常持大眾往詣庵羅。于中。維摩初命文殊。可共見佛與諸菩薩禮事供養。次文殊述。善哉行矣。今正是時下。維摩詰正持眾往。先標其人。即以神力。明其所用。謂不思議如意通力。持諸眾等。顯其所作。先持眾往須到著地。下與諸眾禮敬如來。維摩先禮。稽首足下禮之別稱。此表敬也。屈首接足是自卑相。故用表敬。右繞表愛。𧞽還不離。是愛戀相。故用表愛。一心合掌明心專也。恭持如來故一面立。次諸菩薩后餘聲聞釋梵等眾咸皆避坐稽首佛足。以此諸眾前背在坐維摩持來故。須比之。上來第二。維摩持眾往詣庵羅。自下第三。
【現代漢語翻譯】 如來（Tathagata）。染外彰凈，明凈土相。此次法會寄託于無動如來（不動如來，Akshobhya），而辨析凈土的意義也在此處。彰顯清凈，隨順染污，闡明凈土的功用。通俗地說，前一次法會取飯，這次的食物也是同樣的用途。辨析佛法就是這樣。接下來按照四門科來分辨解釋。就此次法會中，首先闡明緣由和次序。大眾坐定之後是正宗的內容。序言中有三部分：一是維摩詰（Vimalakirti）想要前往佛陀處所，先示現瑞相，發起大眾的向佛之心；二是掌持大眾前往佛陀處所，發起大眾的願望；三是佛陀爲了教化利益大眾，敕令大眾就座。第一部分中又分為三點：一是維摩詰示現瑞相；二是阿難（Ananda）請問；三是如來辨答。第一點中，『是時佛說法者』，說明示現瑞相的時間。『于庵羅園』，說明示現瑞相的地點。『其地忽然廣博嚴等』，正是說明示現瑞相。爲了容納眾多的人，所以土地變得廣闊。爲了安頓清凈的大眾，示現宣揚清凈的佛法，所以令其莊嚴清凈。使大眾都心生仰慕，所以令眾會都變成金色。這也顯示了不可思議的境界。第二點是阿難請問。第三點是佛陀辨答。文中的意思都可以理解。這第一段結束。從下面開始是第二部分，常持大眾前往庵羅園。其中，維摩詰首先命令文殊（Manjushri），可以一起去見佛陀，與諸位菩薩一起禮事供養。其次是文殊陳述，『善哉行矣。今正是時』。下面是維摩詰正式帶領大眾前往。先標明他的人格，即以神通力，說明他所使用的能力，即不可思議的如意神通力，帶領諸位大眾。顯示他所做的事情，先帶領大眾前往，必須到達地面。下面是與諸位大眾一起禮敬如來。維摩詰先禮拜，『稽首足下』是禮拜的別稱。這表示恭敬。屈首接足是自謙卑下的姿態，所以用來表示恭敬。右繞表示愛慕，環繞不離，是愛戀的姿態，所以用來表示愛慕。一心合掌表明心意專一。恭敬地侍奉如來，所以在一旁站立。其次是諸位菩薩，然後是其餘的聲聞（Sravaka）、釋梵（釋提桓因，Sakra Devendra）等大眾，都避開座位，稽首佛足。因為這些大眾之前背對著坐在維摩詰帶來的方向，所以需要與他相比。上面是第二部分，維摩詰帶領大眾前往庵羅園。下面是第三部分。
【English Translation】 Tathagata (如來): By contrasting the external defilements, he manifests the pure and bright aspect of the Pure Land. This assembly relies on Akshobhya Buddha (無動如來), and the discussion of the Pure Land's meaning is also found here. Manifesting purity, following defilement, and elucidating the function of the Pure Land. In simple terms, the previous assembly involved taking food, and this food serves the same purpose. Discriminating the Dharma is like this. Next, we will analyze and explain according to the Fourfold Teaching Method. Within this assembly, we first clarify the causes and sequence. After the assembly is seated, we will discuss the main topic. There are three parts to the introduction: first, Vimalakirti (維摩詰) wants to go to the Buddha's place, so he first shows auspicious signs to arouse the minds of the assembly towards the Buddha; second, he leads the assembly to the Buddha's place, arousing the desires of the assembly; third, the Buddha, in order to teach and benefit the assembly, orders them to be seated. The first part is further divided into three points: first, Vimalakirti shows auspicious signs; second, Ananda (阿難) asks; third, the Tathagata answers. In the first point, 'At that time, when the Buddha was teaching the Dharma,' it explains the time when the auspicious signs were shown. 'In the Amra Garden (庵羅園),' it explains the place where the auspicious signs were shown. 'The ground suddenly became vast and adorned,' which precisely explains the manifestation of auspicious signs. In order to accommodate many people, the land became vast. In order to settle the pure assembly, he showed and proclaimed the pure Dharma, so he made it solemn and pure. To make the assembly admire him, he made the assembly golden. This also shows the inconceivable realm. The second point is Ananda's question. The third point is the Buddha's answer. The meaning in the text can be understood. This first section ends. From below begins the second part, constantly leading the assembly to the Amra Garden. Among them, Vimalakirti first orders Manjushri (文殊) to go together to see the Buddha and to worship and make offerings with the Bodhisattvas. Next, Manjushri states, 'Excellent, let's go. Now is the right time.' Below is Vimalakirti formally leading the assembly. First, he marks his personality, that is, with supernatural power, explaining the ability he uses, that is, the inconceivable wish-fulfilling supernatural power, leading the assembly. Showing what he does, first leading the assembly, must reach the ground. Below is the assembly worshiping the Tathagata together. Vimalakirti first bows, 'Kneeling at the feet' is another name for bowing. This shows respect. Bowing the head and touching the feet is a humble posture, so it is used to show respect. Circumambulating to the right shows love, circling without leaving, is a loving posture, so it is used to show love. Single-mindedly joining palms shows that the mind is focused. Respectfully serving the Tathagata, so standing aside. Next are the Bodhisattvas, and then the remaining Sravakas (聲聞), Sakra Devendra (釋提桓因) and other assemblies, all avoiding the seats and kneeling at the Buddha's feet. Because these assemblies were previously sitting with their backs to the direction Vimalakirti brought them, they need to be compared to him. Above is the second part, Vimalakirti leading the assembly to the Amra Garden. Below is the third part.
佛敕令坐。先敕後坐。文顯可知。上來由序。自下正宗。于中。有三。一重辨前事。令庵羅園舊眾同知。二或有佛土以佛光明作佛事下。凈眾心器。三爾時眾香世界菩薩來者已下。以法正教。初中有二。一問舍利所見維摩神異之事。令此眾知。二阿難自下辨前所取香積之飯令此眾知。前中初言眾坐已定彰問時也。下正問之。二問兩答。佛語舍利汝見大士之所為乎。問其見不。良以舍利前與文殊共往。維摩所現舍利具見故今問之。唯然已見。舍利隨答。汝意云何。問其勝劣。我睹其為不可思等。舍利辨答。不可思議。總嘆顯勝。非意所圖非度所測。別嘆顯勝。非意所圖明其不可以識識也。心意識等眼目之別。圖謂圖量。凡夫心識不能圖量。是故名為非意所圖。非度所測明其不可以智知也。聖以智慧測度不及。是故名為非度所測。自下第二。辨前香飯令此眾知。文別有四。一阿難怪問如來為辨。二舍利弗自說身香。阿難審問舍利具答。第三阿難維摩詰飯消文[這-言+即]。維摩為辨。四阿難讚歎如來述成。初中阿難先問起發。今所聞香自昔未有是為何香下。佛為辨。是彼菩薩毛孔之香。第二段中。初先舍利自說身香。阿難次問。此所從來舍利后辨。長者維摩從眾香國取佛餘飯于舍食者一切毛孔皆香若此。故我身香。第三
【現代漢語翻譯】 現代漢語譯本： 佛陀命令他們坐下。先命令後坐下，文意顯而易見。以上是序分，以下是正宗分。其中有三部分：一是重提之前的事情，讓庵羅園（Amra garden）的舊部都知道；二是『或有佛土以佛光明作佛事』以下，凈化大眾的心器；三是『爾時眾香世界菩薩來者』以下，以佛法匡正教化。第一部分中有兩點：一是問舍利弗（Sariputra）所見到的維摩詰（Vimalakirti）的神異之事，讓這裡的聽眾知曉；二是阿難（Ananda）以下，辨明之前所取的香積佛（Buddhaksetra）的飯食，讓這裡的聽眾知曉。前一部分中，首先說『眾坐已定』，彰顯發問的時機。下面正式發問。兩次問答。佛陀告訴舍利弗：『你見到大士（Mahasattva）的所作所爲了嗎？』問他是否見到，因為之前舍利弗與文殊菩薩（Manjusri）一同前往，維摩詰所展現的神通舍利弗都親眼見到了，所以現在佛陀才這樣問他。『是的，我見到了。』舍利弗回答。『你認為怎麼樣？』問他誰更勝一籌。『我所見到的他的作為，是不可思議的。』舍利弗辨明回答。『不可思議』，總的讚歎，彰顯維摩詰的殊勝。『非意所圖』，分別讚歎，彰顯維摩詰的殊勝。『非意所圖』，說明他的境界不可以心識來認識。心、意、識等，就像眼、目等不同的名稱。『圖』是指圖量，凡夫的心識不能圖量維摩詰的境界，所以叫做『非意所圖』。『非度所測』，說明他的境界不可以智慧來測度。聖人的智慧也無法測度，所以叫做『非度所測』。下面是第二部分，辨明之前的香飯，讓這裡的聽眾知曉。文義上分為四部分：一是阿難奇怪地發問，如來為他辨明；二是舍利弗自己說身上的香氣，阿難詳細地詢問，舍利弗具體地回答；三是阿難維摩詰飯消的文字，維摩詰為他辨明；四是阿難讚歎，如來述說成就。第一部分中，阿難先提問引發，『現在所聞到的香氣，以前從來沒有過，這是什麼香？』下面，佛陀為他辨明，『這是彼菩薩毛孔的香氣』。第二段中，首先是舍利弗自己說身上的香氣，然後阿難詢問，『這香氣從哪裡來的？』舍利弗後來辨明，『長者維摩詰從眾香國（Gandhavyuha）取佛陀吃剩的飯，凡是在他家吃過飯的人，一切毛孔都散發香氣，所以我身上也有香氣。』第三部分
【English Translation】 English version: The Buddha commanded them to sit. The command to sit came before the act of sitting, the meaning is clear. The above is the introductory section, and what follows is the main section. Within it, there are three parts: first, revisiting previous events to inform the old assembly of Amra garden; second, from 'Or some Buddha lands perform Buddha-works with the light of the Buddha' onwards, purifying the minds of the assembly; third, from 'At that time, Bodhisattvas from the World of All Fragrances came' onwards, correcting the teachings with the Dharma. The first part has two points: first, asking Sariputra (Sariputra) about the miraculous events of Vimalakirti (Vimalakirti) that he witnessed, to inform the audience here; second, from Ananda (Ananda) onwards, clarifying the fragrant rice taken earlier from the Buddha-land (Buddhaksetra) of Fragrance Accumulation, to inform the audience here. In the first part, it first says 'The assembly being seated', highlighting the timing of the question. Below is the formal questioning. Two questions and answers. The Buddha said to Sariputra, 'Have you seen what the Great Being (Mahasattva) has done?' Asking if he had seen it, because Sariputra had previously gone with Manjusri (Manjusri), and Sariputra had personally witnessed the supernatural powers displayed by Vimalakirti, so the Buddha asked him this question now. 'Yes, I have seen it.' Sariputra replied. 'What do you think?' Asking who is superior. 'What I have seen of his actions is inconceivable.' Sariputra clarified and answered. 'Inconceivable', a general praise, highlighting Vimalakirti's superiority. 'Beyond the grasp of thought', a separate praise, highlighting Vimalakirti's superiority. 'Beyond the grasp of thought', indicating that his realm cannot be understood by consciousness. Mind, intention, and consciousness are like different names for eyes, etc. 'Grasp' refers to measurement, the minds of ordinary people cannot measure Vimalakirti's realm, so it is called 'beyond the grasp of thought'. 'Beyond the measure of wisdom', indicating that his realm cannot be measured by wisdom. Even the wisdom of sages cannot measure it, so it is called 'beyond the measure of wisdom'. Below is the second part, clarifying the fragrant rice to inform the audience here. In terms of meaning, it is divided into four parts: first, Ananda asks strangely, and the Tathagata clarifies for him; second, Sariputra himself speaks of the fragrance on his body, Ananda asks in detail, and Sariputra answers specifically; third, the text about Ananda's digestion of Vimalakirti's rice, Vimalakirti clarifies for him; fourth, Ananda praises, and the Tathagata narrates the accomplishment. In the first part, Ananda first asks to initiate, 'The fragrance that is now smelled has never been before, what is this fragrance?' Below, the Buddha clarifies for him, 'This is the fragrance from the pores of that Bodhisattva'. In the second section, first Sariputra himself speaks of the fragrance on his body, then Ananda asks, 'Where does this fragrance come from?' Sariputra later clarifies, 'The elder Vimalakirti took the leftover rice from the Buddha from the Land of All Fragrances (Gandhavyuha), and everyone who ate rice in his house emitted fragrance from all their pores, so I also have fragrance on my body.' Third part
段中有兩問答。初阿難問。香住久如維摩次答。至此飯消阿難重問。久如當消維摩下答。于中。初約行德以答。后約斷德。前約行中初就凡論。此飯勢力至於七日後乃消。凡夫感薄。故唯七日。次就聲聞。未入正位食此飯者得入正位然後乃消。謂見道已上。入正位食此飯者得正解脫然後乃消。謂無學果。下就大說。若未發意食此飯者發意乃消。種姓已上。亦可是其初地已上。發意食者得無生忍。謂七地已上。得無生忍至一生補處然後消者。謂第十地。十地學窮度一生已便得菩提。是故名為一生補處。上來約行明消久近。下就斷絕。先喻后合。譬如有藥名上味等。立喻顯食此飯如是滅一切煩惱。然後乃消辨食同喻。問曰。此飯為實是食。為常是法假說為飯。慕訖之家言此。是法假說名飯。若實是飯安能如此。若法能然何是稱奇。飯食能示方是叵思。又法能示。淺而非深。飯食能示方為深極。實深為淺。更別求深入之謬矣。諸佛菩薩凡所受用一切境界悉皆如是。能資行用非獨此飯。如轉輪王所生𤴻寶。聖王居上自然離欲逮得四禪。玉女雖見如睹佛像不生欲染。況菩薩所受境界。如經中說。菩薩有一照法性冠。善此冠時一切法性悉來現心。諸事齊爾。第四段中。阿難先嘆未有總嘆。如此香飯然作佛事。重複辨嘆。下佛述成。
【現代漢語翻譯】 現代漢語譯本 初，阿難（Ananda，佛陀的十大弟子之一）問：『此香氣能持續多久？』維摩詰（Vimalakirti，一位著名的在家菩薩）答：『直到這頓飯消化完畢。』阿難又問：『那麼，這頓飯要多久才能消化完呢？』維摩詰回答如下： 首先，從修行功德的角度來回答。其次，從斷除煩惱的角度來回答。前者從修行方面入手，首先討論凡夫的情況。這頓飯的效力可以持續七天才會消化。凡夫的感受力較弱，所以只有七天。 其次，討論聲聞（Sravaka，佛陀的聲聞弟子）的情況。尚未證入正位（指須陀洹果，即預流果）的人，吃了這頓飯後，能夠證入正位，然後飯才會消化。也就是說，見道位以上的人吃了這頓飯後，能夠證得正解脫（指阿羅漢果），然後飯才會消化。這是指無學果（指阿羅漢果）。 最後，從大乘（Mahayana）的角度來說。如果尚未發菩提心（Bodhicitta，立志成佛之心）的人吃了這頓飯，那麼要等到他發起菩提心后，飯才會消化。這指的是種姓位以上的人，也可以說是初地（菩薩十地中的第一地，歡喜地）以上的人。發起菩提心后吃這頓飯的人，能夠證得無生法忍（無生法忍，菩薩於七地以上所證悟的境界），也就是說，七地（菩薩十地中的第七地，遠行地）以上的人。 證得無生法忍后，要到一生補處（一生補處，指彌勒菩薩，將在下一世成佛）的菩薩才能消化這頓飯，也就是說，第十地（菩薩十地中的第十地，法雲地）的菩薩。十地菩薩的修行已經圓滿，度過一生后便能證得菩提（Buddhi，覺悟）。所以被稱為一生補處。 以上是從修行的角度說明消化時間的長短。下面從斷除煩惱的角度來說明。先用比喻，後作總結。譬如有一種藥名叫『上味』等等。用比喻來顯示吃這頓飯能夠滅除一切煩惱，然後才能消化，以此來辨明飯食的相同之處。 有人問：『這飯是真實的食物，還是常住不變的法，只是假借飯的名義？』慕訖之家（指某些宗派）說這是法，假借飯的名義。如果是真實的飯，怎麼能這樣呢？如果是法，又有什麼值得稱奇的呢？飯食能夠顯示，才顯得不可思議。而且法能夠顯示，是淺顯而不是深奧。飯食能夠顯示才顯得深奧至極。認為真實深奧的反而淺顯，再去另外尋求深入的道理，那就錯了。 諸佛菩薩所受用的一切境界都是如此。能夠資助修行，不僅僅是這頓飯。比如轉輪王（轉輪聖王，擁有統治世界的輪寶的國王）所生的𤴻寶（一種珍寶）。聖王居住在上，自然能夠遠離慾望，獲得四禪（四禪，色界天的四種禪定）。玉女（轉輪王的妃子）即使見到轉輪王，也如同見到佛像一樣，不會生起慾望。更何況是菩薩所受用的境界呢？ 如經中所說，菩薩有一頂照法性冠（一種能照見一切法性的寶冠）。當菩薩戴上這頂寶冠時，一切法性都會顯現在心中。所有的事情都是如此。在第四段中，阿難先是讚歎，但不是總體的讚歎。如此香飯竟然能做佛事。重複地辨明和讚歎。下面佛陀加以肯定。
【English Translation】 English version Initially, Ananda (one of the ten principal disciples of the Buddha) asked: 'How long will this fragrance last?' Vimalakirti (a famous lay Bodhisattva) replied: 'Until this meal is digested.' Ananda then asked: 'How long will it take for this meal to be digested?' Vimalakirti answered as follows: First, answer from the perspective of meritorious conduct. Second, from the perspective of cutting off afflictions. The former starts from the aspect of practice, first discussing the situation of ordinary people. The effect of this meal can last for seven days before it is digested. Ordinary people's perception is weak, so it is only seven days. Secondly, discuss the situation of Sravakas (the Buddha's disciples who hear and follow his teachings). Those who have not yet entered the right position (referring to Srotapanna, the stream-enterer) can enter the right position after eating this meal, and then the meal will be digested. That is to say, those above the stage of seeing the path can attain right liberation (referring to Arhatship) after eating this meal, and then the meal will be digested. This refers to the state of no more learning (referring to Arhatship). Finally, from the perspective of Mahayana (the Great Vehicle). If someone who has not yet generated Bodhicitta (the mind of enlightenment, the aspiration to become a Buddha) eats this meal, then the meal will not be digested until he generates Bodhicitta. This refers to those above the Gotrabhu stage, or it can be said to be those above the first Bhumi (the first of the ten Bodhisattva Bhumis, Joyful Ground). Those who eat this meal after generating Bodhicitta can attain Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), that is, those above the seventh Bhumi (the seventh of the ten Bodhisattva Bhumis, the Far-Going Ground). After attaining Anutpattika-dharma-kshanti, the meal will not be digested until the Bodhisattva who is Ekajati-pratibaddha (a Bodhisattva who will become a Buddha in his next life) digests this meal, that is, the Bodhisattva of the tenth Bhumi (the tenth of the ten Bodhisattva Bhumis, the Cloud of Dharma Ground). The practice of the Bodhisattva of the tenth Bhumi is complete, and he will attain Buddhi (enlightenment) after spending one lifetime. Therefore, he is called Ekajati-pratibaddha. The above is an explanation of the length of digestion time from the perspective of practice. The following explains it from the perspective of cutting off afflictions. First use a metaphor, then make a summary. For example, there is a medicine called 'Supreme Taste' and so on. Use a metaphor to show that eating this meal can eliminate all afflictions, and then it can be digested, in order to distinguish the similarities of the meal. Someone asked: 'Is this meal a real food, or is it a permanent and unchanging Dharma, just borrowing the name of a meal?' The Muktika school (referring to certain sects) says that this is Dharma, borrowing the name of a meal. If it is a real meal, how can it be like this? If it is Dharma, what is so amazing about it? It is only when the meal can show something that it seems incredible. Moreover, if the Dharma can show something, it is superficial rather than profound. It is only when the meal can show something that it seems extremely profound. To think that what is truly profound is superficial, and to seek other ways to deepen one's understanding, is wrong. All the realms that the Buddhas and Bodhisattvas enjoy are like this. They can help practice, not just this meal. For example, the Mani jewel (a precious jewel) born to the Chakravartin (a king who possesses the wheel treasure that rules the world). The holy king dwells above, and can naturally be free from desires and attain the four Dhyanas (the four Dhyanas, the four meditative states of the Form Realm). Even if the jade woman (the Chakravartin's concubine) sees the Chakravartin, she will not give rise to desires, just like seeing a Buddha image. How much more so are the realms enjoyed by Bodhisattvas? As it is said in the sutras, the Bodhisattva has a crown that illuminates the nature of Dharma (a precious crown that can illuminate the nature of all Dharmas). When the Bodhisattva wears this crown, the nature of all Dharmas will appear in his mind. All things are like this. In the fourth section, Ananda first praises, but not a general praise. Such a fragrant meal can actually do the work of the Buddha. Repeatedly clarifying and praising. The Buddha then affirms it.
如是所嘆契當。故重印之。自下第二。凈眾心器。心垢染妨于受法。故須凈之。所凈有三。凈眾香菩薩之心。二凈庵羅聲聞之心。眾香菩薩前來見此生下劣心。故須凈之。庵羅園中聲聞之眾。未睹維摩妙德神奇。尊仰不深。故二須凈。文中初先凈彼眾香菩薩之心。且止阿難其有智下。凈彼庵羅聲聞之心。前中初明諸佛如來法門不同去彼輕心。阿難汝見諸佛國地土若干下。彰實平等生其重心。尊重釋迦同彼佛也。復就前中。先明如來化門不同。是名入下結明知益。使彼解入除離心過。前中文別有十五句。初言阿難或有佛土以佛光明作佛事等。十四種別。順行示現。末後一句。八萬四千諸煩惱門作佛事者。逆行示現。何者八萬四千煩惱未見說處。不可輒言。若翻八萬四千度門。而為八萬四千煩惱義則可知。何者八萬四千度門。如賢劫經具廣辨列。彼真菩提名曰喜王。心自思惟。行何三昧。便速能致八萬四千諸度法門諸陀羅尼解脫門等。思已諸佛。佛隨答之。言有三昧。名了法本。菩薩行之便速遂致八萬四千諸度門等。何者是乎。彼說。佛德具有三百五十種門。一一門中皆修六度為因。便有二千一百諸度。用此諸度對治四大六衰之患。便為二萬一千諸度。言四大者。凡夫用其地水火風四大為身。聖修諸度得凈法身。舍彼四大
【現代漢語翻譯】 現代漢語譯本 如此讚歎非常契合佛理，所以重新刊印。從下面第二點開始，是爲了清凈大眾的心器。因為心有垢染會妨礙接受佛法，所以必須加以凈化。需要凈化的有三種：一是眾香菩薩（Puzang Pusa，菩薩名）的心，二是庵羅（Anluo，地名）園中聲聞（Shengwen，佛教修行者）的心。眾香菩薩之前見到此地產生輕視之心，所以需要凈化。庵羅園中的聲聞大眾，因為沒有親眼見到維摩詰（Weimojie，佛教人物）的妙德神奇，所以尊崇仰慕之心不深，因此也需要凈化。文中首先凈化眾香菩薩的心，然後從『且止阿難其有智下』開始，凈化庵羅園中聲聞的心。前面部分首先闡明諸佛如來教化眾生的法門各不相同，以此去除他們的輕視之心。『阿難汝見諸佛國地土若干下』，彰顯實相平等，使他們生起尊重之心，尊重釋迦牟尼佛（Shijiamouni Fo，佛教創始人），如同尊重其他佛一樣。接著，在前一部分中，先闡明如來教化的法門各不相同，『是名入下』總結說明了這樣做的益處，使他們理解並進入佛法，去除輕視的過失。前面這段文字總共有十五句。開始說『阿難或有佛土以佛光明作佛事等』，這是十四種不同的順行示現。最後一句，『八萬四千諸煩惱門作佛事者』，是逆行示現。什麼是八萬四千煩惱，沒有見到經文說明，不可隨意解釋。如果將『八萬四千度門』翻譯成『八萬四千煩惱』，那麼意義就可以理解了。什麼是八萬四千度門？如《賢劫經》（Xianjie Jing，佛教經典）中詳細列舉。其中一位名叫喜王的菩薩（Xiwang Pusa，菩薩名），心中思惟：修行什麼三昧（Sanmei，佛教禪定），才能迅速獲得八萬四千種度門、陀羅尼（Tuoluoni，佛教咒語）、解脫門等？思惟之後，諸佛隨之回答，說有一種三昧，名為『了法本』，菩薩修行此三昧，便能迅速獲得八萬四千種度門等。這是什麼意思呢？經中說，佛的功德具有三百五十種門，每一種門都以修行六度（Liudu，佛教修行方法）為因，便有二千一百種度。用這些度來對治地、水、火、風四大和六衰之患，便有二萬一千種度。所謂四大，凡夫用地、水、火、風四大作為身體，聖人修行諸度，得到清凈法身，捨棄四大。
【English Translation】 English version Such praise is perfectly aligned with the Buddha's teachings, hence this reprint. Starting from the second point below, it is to purify the minds of the assembly. Because defilements in the mind hinder the reception of the Dharma, they must be purified. There are three things that need purification: first, the mind of Puzang Bodhisattva (Puzang Pusa, name of a Bodhisattva); second, the minds of the Shravakas (Shengwen, Buddhist practitioners) in the Anluo (Anluo, place name) Garden. Puzang Bodhisattva previously developed a contemptuous mind upon seeing this place, so it needs purification. The Shravaka assembly in the Anluo Garden, because they have not personally witnessed the wondrous virtues and miracles of Vimalakirti (Weimojie, a Buddhist figure), their respect and admiration are not deep, so they also need purification. The text first purifies the mind of Puzang Bodhisattva, and then, starting from 'Moreover, Ananda, those with wisdom...', purifies the minds of the Shravakas in the Anluo Garden. The preceding part first elucidates that the methods of teaching sentient beings by the Buddhas and Tathagatas are different, thereby removing their contemptuous minds. 'Ananda, you see the lands of the Buddhas, the earth, and the soil...', manifests the equality of reality, causing them to generate a respectful mind, respecting Shakyamuni Buddha (Shijiamouni Fo, founder of Buddhism) as they would respect other Buddhas. Then, in the preceding part, it first elucidates that the methods of teaching by the Tathagatas are different, and 'This is called entering...' concludes by explaining the benefits of doing so, enabling them to understand and enter the Dharma, removing the fault of contempt. The preceding passage has a total of fifteen sentences. It begins by saying 'Ananda, some Buddha lands use the light of the Buddha to perform Buddha-works, etc.', which are fourteen different types of progressive manifestations. The last sentence, 'Those who use the eighty-four thousand gates of afflictions to perform Buddha-works', is a regressive manifestation. What are the eighty-four thousand afflictions? There is no mention in the scriptures, so it cannot be arbitrarily interpreted. If the 'eighty-four thousand gates of liberation' are translated as 'eighty-four thousand afflictions', then the meaning can be understood. What are the eighty-four thousand gates of liberation? As detailed in the Bhadrakalpika Sutra (Xianjie Jing, Buddhist scripture). Among them, a Bodhisattva named Joyful King (Xiwang Pusa, name of a Bodhisattva) thought in his heart: What Samadhi (Sanmei, Buddhist meditation) should I practice to quickly attain the eighty-four thousand gates of liberation, Dharanis (Tuoluoni, Buddhist mantras), gates of deliverance, etc.? After thinking, the Buddhas replied, saying that there is a Samadhi called 'Understanding the Root of the Dharma'. If a Bodhisattva practices this Samadhi, they will quickly attain the eighty-four thousand gates of liberation, etc. What does this mean? The sutra says that the virtues of the Buddha have three hundred and fifty gates, and each gate uses the practice of the Six Paramitas (Liudu, Buddhist practices) as the cause, resulting in two thousand one hundred Paramitas. Using these Paramitas to counteract the suffering of the four elements (earth, water, fire, and wind) and the six decays, there are twenty-one thousand Paramitas. The so-called four elements are that ordinary people use the four elements of earth, water, fire, and wind as their body, while sages cultivate the Paramitas, attain a pure Dharma body, and abandon the four elements.
名為對治。言六衰者。六塵大賊衰耗善法故名六衰。聖修諸度諸入佛境。舍彼六塵名治六衰。用此二萬一千諸度治四心病。是故便有八萬四千。何者是乎。治多貪病二萬一千。治多瞋病二萬一千。治多癡病二萬一千。毒等分二萬一千。是故合有八萬四千。此諸煩惱驅眾生。六道往來受苦不息。多為瘦勞。諸佛現起攝化眾生。是故以此而作佛事。煩惱既然業苦亦爾。文略不說。化門無量且舉斯耳。上來廣舉諸佛化門。下結知益。使彼斯來菩薩入中際遣心過。名入一切諸佛法門。是結言也。依前具解。名之為入。下彰知益。菩薩入此門者。舉能知。下就論益。益有二種。一于佛土離分別益。二于諸佛齊敬之益。前中初言若見一切凈好佛土不以為喜不貪不高。見凈無過。始無欣慶名為不喜。中無貪求偏欲往生稱曰不貪。終在離慢說為不高。若見一切不凈佛土不以為憂不礙不沒。睹深無失。始無憂畏名為不憂。中無局難捨而不生說為無礙。身在不下生退沒想。名為不沒。下明於佛齊敬之益。但于諸佛生清凈心。總以標舉信佛地異。非行不純名清凈心。無穢唯凈故說為但。歡喜恭敬未曾有也。顯前清凈慶佛巧化。所以歡喜。重佛化能。故云恭敬。贊佛化希。故云未有。諸佛如來功德平等為化眾生現土不同。出其所敬未曾有事。上
【現代漢語翻譯】 現代漢語譯本： 名為對治。所說的『六衰』，是指六塵（色、聲、香、味、觸、法）這些大盜，會衰減耗損善法，所以叫做『六衰』。聖者修習各種度（波羅蜜多），進入諸佛的境界，捨棄那些六塵，就叫做『對治六衰』。用這二萬一千種度來對治四種心病，所以總共有八萬四千種（法門）。 哪四種呢？對治多貪的病有二萬一千種（法門），對治多嗔的病有二萬一千種（法門），對治多癡的病有二萬一千種（法門），對治毒等分（貪嗔癡等分）的病有二萬一千種（法門）。所以合起來總共有八萬四千種（法門）。這些煩惱驅使眾生在六道（天、人、阿修羅、地獄、餓鬼、畜生）中往來，受苦沒有止息，大多變得瘦弱勞累。諸佛出現於世，攝受教化眾生，所以用這些（法門）來做佛事。煩惱是這樣，業和苦也是這樣，（因為）文字簡略所以不說。（諸佛）教化的法門無量無邊，這裡只是舉例說明而已。 上面廣泛地列舉了諸佛的教化法門，下面總結（這些法門的）知見和利益，使那些前來（學習的）菩薩進入中道實相，遣除心中的過患，叫做『進入一切諸佛法門』。這是總結性的言語。依靠前面所說的（道理）來詳細理解，就叫做『進入』。 下面彰顯知見和利益。菩薩進入這個法門，（首先）舉出能知（的智慧），下面就（此智慧）來論述利益。利益有兩種：一是對佛土（Buddhakṣetra）不起分別的利益，二是對諸佛生起平等恭敬的利益。前面（的利益）中，首先說如果見到一切清凈美好的佛土，不因此而歡喜，不貪戀，不高慢。見到清凈的（佛土）沒有過失。一開始沒有欣喜慶幸，叫做『不喜』；中間沒有貪求，偏執地想要往生，稱作『不貪』；最終在於遠離傲慢，所以說『不高』。如果見到一切不清凈的佛土，不因此而憂愁，不障礙，不退沒。見到深奧的（佛土）沒有缺失。一開始沒有憂愁畏懼，叫做『不憂』；中間沒有侷限和困難，捨棄（佛土）而不（想）往生，說作『無礙』；自身處在（不清凈的佛土）而不生起退沒的想法，叫做『不沒』。 下面說明對諸佛生起平等恭敬的利益。只是對於諸佛生起清凈的心。總的來說，這是標舉了信佛的境界不同，不是行為不純正，叫做『清凈心』。沒有污穢只有清凈，所以說『只是』。歡喜恭敬，是前所未有的。彰顯前面的清凈，慶賀佛的巧妙教化，所以歡喜。重視佛的教化能力，所以說恭敬。讚歎佛的教化稀有，所以說前所未有。諸佛如來的功德平等，爲了教化眾生而示現不同的佛土，（所以）顯現出他們所敬重的前所未有的事情。 上（文）。
【English Translation】 English version: It is called 'Counteracting'. The so-called 'Six Declines' refer to the six dusts (ṣaḍviṣaya) (form, sound, smell, taste, touch, and dharma), which are great thieves that diminish and deplete good dharmas, hence the name 'Six Declines'. Sages cultivate various perfections (pāramitā), enter the realm of the Buddhas, and abandon those six dusts, which is called 'Counteracting the Six Declines'. Using these twenty-one thousand perfections to counteract the four mental illnesses results in a total of eighty-four thousand (dharmas). What are the four? There are twenty-one thousand (dharmas) to counteract the illness of excessive greed, twenty-one thousand (dharmas) to counteract the illness of excessive anger, twenty-one thousand (dharmas) to counteract the illness of excessive delusion, and twenty-one thousand (dharmas) to counteract the illness of equal division of poisons (greed, anger, and delusion equally). Therefore, there are a total of eighty-four thousand (dharmas). These afflictions drive sentient beings to wander in the six realms (ṣaḍgati) (devas, humans, asuras, hell-beings, hungry ghosts, and animals), suffering without end, mostly becoming emaciated and weary. The Buddhas appear in the world to gather and transform sentient beings, so they use these (dharmas) to perform Buddha-work. Afflictions are like this, and so are karma and suffering; (because) the text is brief, they are not discussed. The methods of transformation (of the Buddhas) are immeasurable, and this is just an example. Above, the various transformation methods of the Buddhas have been extensively listed. Below, the knowledge and benefits (of these methods) are summarized, enabling those bodhisattvas who come (to learn) to enter the Middle Way (madhyamā-pratipad) of reality, eliminating the faults in their minds, which is called 'Entering all the Dharma Doors of the Buddhas'. This is a concluding statement. Relying on what was said earlier to understand in detail is called 'Entering'. Below, the knowledge and benefits are manifested. When a bodhisattva enters this dharma door, (first) the ability to know (wisdom) is mentioned, and then the benefits (of this wisdom) are discussed. There are two kinds of benefits: one is the benefit of not discriminating against the Buddha-lands (Buddhakṣetra), and the other is the benefit of generating equal reverence for all Buddhas. In the former (benefit), it is first said that if one sees all pure and beautiful Buddha-lands, one does not rejoice because of it, is not greedy, and is not arrogant. Seeing the pure (Buddha-land) without fault. Initially, there is no joyful celebration, which is called 'not rejoicing'; in the middle, there is no greed, clinging to wanting to be reborn, which is called 'not being greedy'; and ultimately, there is the separation from arrogance, so it is said 'not being arrogant'. If one sees all impure Buddha-lands, one does not worry because of it, is not obstructed, and does not regress. Seeing the profound (Buddha-land) without deficiency. Initially, there is no worry or fear, which is called 'not worrying'; in the middle, there are no limitations or difficulties, abandoning (the Buddha-land) and not (wanting) to be reborn, which is called 'unobstructed'; being in (an impure Buddha-land) without generating thoughts of regression, which is called 'not regressing'. Below, the benefit of generating equal reverence for all Buddhas is explained. One simply generates a pure mind towards all Buddhas. In general, this highlights the difference in the state of believing in the Buddhas; it is not impure conduct, which is called 'pure mind'. There is no defilement, only purity, so it is said 'simply'. Joy and reverence are unprecedented. Manifesting the previous purity, celebrating the Buddha's skillful transformation, hence the joy. Valuing the Buddha's ability to transform, hence the reverence. Praising the Buddha's rare transformation, hence the unprecedented. The merits of all Buddhas and Tathagatas are equal, but they manifest different Buddha-lands to transform sentient beings, (so) they reveal the unprecedented things they revere. Above (text).
來第一明佛化異去眾輕心。自下第二。明佛實等生眾重心。于中。初明佛實平等生眾等心。是故名為三藐已下。結嘆顯勝生眾重心。前明等。中阿難汝見諸佛國土地有若干空無若干。立喻顯法即明土等。如是見下。辨法同喻即明佛等。于中。初言諸佛色身有若干耳其無礙慧無若干也。略明佛等。此即明佛證智等也。諸佛色身威相種等也。別明佛等。此亦即顯余德等也。于中。先別具諸下結。別中初明身德平等。后明土等。前身德中初明自德。大慈悲下明利他德。威儀所行及其壽命。復明自德。說法教他重明化德。自德中有五種等。一色身等。二威神等。三相好等。四種姓等。五戒定下明功德等。余皆可知。上來明等生眾等心。自下第二。結嘆顯勝生眾重心。尊重釋迦同於香積。先法三名后就顯勝。名別無量且彰三種。是故名為三藐三佛。此翻名為正真正覺。三言正藐。之言真。三複名正。佛陀名覺。名為多陀阿伽度者。此名如來。乘如實道來成正覺。故名如來。又復如后諸佛而來亦名如來。名為佛陀此直名佛。良以諸佛功德平等。是故一切悉名三藐。乃至名佛。下就顯勝。于中有三。一正嘆顯勝。明此三義。若具廣說阿難等輩所不能受。二阿難聞已不能受持。便生退心不敢自謂以為多聞。三如來安慰。前正嘆中。若我
【現代漢語翻譯】 現代漢語譯本 爲了首先闡明佛陀化解差異，減輕眾生內心的負擔，接下來進入第二部分。這部分旨在說明佛陀以平等的慈悲對待眾生，從而贏得眾生的尊重。其中，首先闡明佛陀以平等的慈悲對待眾生，因此被稱為『三藐』（Sammā，正）以下的內容，總結讚歎佛陀的殊勝，彰顯佛陀贏得了眾生的尊重。前面闡明了平等。阿難（Ānanda），你看到諸佛的國土，有些空曠，有些不空曠。通過比喻來闡明佛法的平等，即闡明國土的平等。如同所見到的那樣，辨別佛法的相同之處，用比喻來說明，即闡明佛陀的平等。其中，首先說諸佛的色身（rūpakāya，物質之身）有差異，但其無礙的智慧卻沒有差異。簡要地闡明了佛陀的平等，這實際上闡明了佛陀證悟的智慧是平等的。諸佛的色身、威儀、相好、種姓等等都是平等的。分別闡明佛陀的平等，這也顯示了其餘功德的平等。其中，首先分別詳細地列舉，然後總結。在分別列舉中，首先闡明色身功德的平等，然後闡明國土等的平等。在前面的色身功德中，首先闡明自身的功德，然後用『大慈悲』闡明利他（para-artha，利益他人）的功德。威儀、行為以及壽命，再次闡明自身的功德。說法教導他人，再次闡明化度眾生的功德。自身的功德中有五種平等：一是色身平等，二是威神平等，三是相好平等，四是種姓平等，五是戒定慧等功德平等。其餘的都可以理解。以上闡明了佛陀以平等的慈悲對待眾生，從而贏得眾生的尊重。接下來進入第二部分，總結讚歎佛陀的殊勝，彰顯佛陀贏得了眾生的尊重，如同香積佛（Gandhasaṃcumbita）一樣尊重釋迦牟尼佛（Śākyamuni）。先是佛法的三個名稱，然後就此彰顯殊勝。名稱各不相同，數量無量，這裡只彰顯三種。因此被稱為『三藐三佛』，翻譯過來就是『正真正覺』。『三』字是『正』的意思，『藐』字是『真』的意思，『三』字再次是『正』的意思，『佛陀』是『覺』的意思。被稱為『多陀阿伽度』（Tathāgata），意思是『如來』，乘著如實的道路而來成就正覺，所以名為『如來』。又如同後來的諸佛而來，也名為『如來』。被稱為『佛陀』，直接稱為『佛』。因為諸佛的功德是平等的，所以一切都稱為『三藐』，乃至稱為『佛』。下面就此彰顯殊勝。其中有三點：一是正式讚歎彰顯殊勝，闡明這三種意義。如果詳細廣說，阿難等輩無法接受。二是阿難聽了之後無法接受和受持，便產生退卻之心，不敢自認為自己是多聞之人。三是如來安慰阿難。在前面的正式讚歎中，如果我
【English Translation】 English version To first clarify how the Buddha resolves differences and alleviates the burdens in sentient beings' hearts, we proceed to the second part. This part aims to illustrate how the Buddha treats all beings with equal compassion, thereby earning their respect. Among these, it first clarifies that the Buddha treats all beings with equal compassion, hence the term 'Sammā' (Right) and what follows. It summarizes and praises the Buddha's excellence, highlighting how the Buddha earns the respect of sentient beings. The preceding clarifies equality. Ānanda, you see the Buddha lands, some are empty, some are not. Using metaphors to clarify the equality of the Dharma, that is, clarifying the equality of lands. As seen, distinguishing the similarities of the Dharma, using metaphors to illustrate, that is, clarifying the equality of Buddhas. Among these, it first says that the physical bodies (rūpakāya) of the Buddhas are different, but their unobstructed wisdom is not. Briefly clarifying the equality of Buddhas, this actually clarifies that the wisdom of the Buddhas' enlightenment is equal. The physical bodies, demeanor, characteristics, and lineages of the Buddhas are all equal. Separately clarifying the equality of Buddhas, this also shows the equality of the remaining merits. Among these, first separately list in detail, then summarize. In the separate listing, first clarify the equality of the merits of the physical body, then clarify the equality of lands, etc. In the preceding merits of the physical body, first clarify one's own merits, then use 'great compassion' to clarify the merits of benefiting others (para-artha). Demeanor, actions, and lifespan, again clarify one's own merits. Preaching and teaching others, again clarify the merits of transforming sentient beings. There are five kinds of equality in one's own merits: first, the equality of the physical body; second, the equality of divine power; third, the equality of characteristics; fourth, the equality of lineage; fifth, the equality of merits such as precepts, concentration, and wisdom. The rest can be understood. The above clarifies that the Buddha treats all beings with equal compassion, thereby earning their respect. Next, we proceed to the second part, summarizing and praising the Buddha's excellence, highlighting how the Buddha earns the respect of sentient beings, just like respecting the Buddha Gandhasaṃcumbita as much as Śākyamuni. First are the three names of the Dharma, then based on this, the excellence is highlighted. The names are different, the number is immeasurable, here only three are highlighted. Therefore, it is called 'Sammā Sambuddha', which translates to 'Right, Truly Enlightened'. The word 'Sammā' means 'Right', the word 'Sam' means 'True', the word 'Sammā' again means 'Right', and 'Buddha' means 'Enlightened'. Called 'Tathāgata', meaning 'Thus Come One', coming on the path of reality to achieve perfect enlightenment, so it is called 'Tathāgata'. Also, like the Buddhas who come later, it is also called 'Tathāgata'. Called 'Buddha', directly called 'Buddha'. Because the merits of the Buddhas are equal, everything is called 'Sammā', and even called 'Buddha'. Below, based on this, the excellence is highlighted. There are three points: first, formally praising and highlighting the excellence, clarifying these three meanings. If explained in detail and extensively, Ānanda and others would not be able to accept it. Second, Ānanda, after listening, cannot accept and uphold it, and then has a retreat of mind, not daring to think of himself as a learned person. Third, the Tathāgata comforts Ānanda. In the preceding formal praise, if I
廣說此三句義。明其義廣。汝已劫壽不能受等。顯其廣相。于中。初明阿難一人壽命一劫不能受持。正使已下。假舉三千大千眾生皆如阿難壽命一劫亦不能受。如是阿難諸佛阿耨菩薩已下。舉佛德廣成前不能受持所以。阿耨菩提無有限量。明佛體廣。智慧辨才不可思者。明佛用廣。阿難白佛不敢自謂為多聞者。是第二句。阿難自退聞已不能受三句義。故生退心。佛告已下。是第三句。如來安慰。佛告阿難勿起退意。正安其心。佛義廣多聲聞不及。故不能受非是阿難退失聞持故不能受已告之勿起退意。所以下釋。初先徴問。所以白前道汝不能受三句義今言勿起退意者何。下對釋之。我昔說汝聲聞人中。為最多聞不同菩薩。良以說汝聲聞人中。為最多聞非菩薩故。雖復多聞而不能受諸佛功德。非由退失方妨不能。是故勸汝。勿起退意。上來一段凈彼新來菩薩之心。下次凈彼庵羅園中聲聞之心。令于維摩起深敬意。于中先明維摩智德聲聞不量。后彰維摩所有神通二乘不作。先中初言且止阿難止其前言。亦可止其測度之心故曰且止。下正誡之。其有智者不應限度諸菩薩也。明人叵測。一切海測高可測等。明德難量。別言菩薩。正論維摩。下明神通不可作中。汝等舍置菩薩所行。簡去前行。是維摩詰一時所現神通力等。正就神通
明不能作。是維摩詰人之劣也。一時所現時中從也。一切聲聞辟支佛等。明人多也。于百千劫時之長也。多人多劫尚不能為。何況少人少時而能作也。上來第二凈眾心器。自下第三。正教以法。于中分二。盡此品來以為初段。見閦品為第二段。此兩段中三句分別。一約分別。此品化益眾香菩薩。后品化益娑婆之眾。二約修分別。此品明其自分所修。后品彰其勝進所習。行修上進入佛境界能見佛故。三約。法分別。法謂因果。此品明因。后品明果。就此品中文別有三。一眾香菩薩請法還土。二佛告下如來為說。三爾時彼諸菩薩聞下。明諸菩薩聞法歡喜禮敬辭去。就初請中。先悔前過。唯然下請求后法。悔前過中。爾時眾香世界者。標列其人。合掌向佛。啟告所請。我見此生下劣心。自申己過。今日悔責舍離是心悔愧前愆。所以者何下。領佛前教明悔所以。諸佛方便不可思議為度眾生現佛國異。我前不知妄生分別。故今自責。下請法中。言唯然者求佛許可。唯是專義。然是可義。專求如來然可於已。故曰然。愿賜少法正請佛說。還於彼土當念如來。明佛教益。亦可此言明己敬順念簡佛恩。隨順修行名念如來。亦可唸佛所教之法名念如來。下佛為說。說中有三。第一總勸。有盡無盡解脫法門汝等當學。二何謂下隨別以教。三
{ "translations": [ "現代漢語譯本", "明不能作。這是維摩詰（Vimalakirti，一位在家菩薩的名字）之人的不足之處。一時所現，是時機因緣所致。一切聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）辟支佛（Pratyekabuddha，獨自證悟的修行者）等，明理之人眾多。于百千劫（kalpa，極長的時間單位）的時間長度來說，多人多劫尚且不能做到，何況少數人、短暫時間就能做到呢？上面是第二凈眾心器。下面是第三，正式教導佛法。其中分為兩部分。到此品結束作為第一段，見閦（Akshobhya，不動如來）品為第二段。這兩段中，有三句分別。一是約分別，此品化益眾香菩薩（Gandhavyūha，香積佛國菩薩），后品化益娑婆（Sahā，我們所居住的這個世界）之眾。二是約修分別，此品闡明他們自己所修的，后品彰顯他們勝進所學習的。修行上進入佛的境界，才能見到佛。三是約法分別，法指因果。此品闡明因，后品闡明果。就此品文義上又有三個部分。一是眾香菩薩請法還土，二是佛告下，如來為他們說法，三是爾時彼諸菩薩聞下，闡明諸菩薩聽聞佛法歡喜，禮敬辭別離去。就最初的請求中，先是懺悔之前的過錯，唯然下，請求之後的佛法。懺悔之前的過錯中，爾時眾香世界者，標明陳述他們是誰。合掌向佛，啟告所請。我見此生下劣心，自己陳述自己的過錯。今日悔責舍離是心，悔愧之前的過錯。所以者何下，領會佛之前的教導，闡明懺悔的原因。諸佛方便不可思議，爲了度化眾生，示現佛國不同。我之前不知道，妄生分別，所以現在自我責備。下面是請求佛法，言語中「唯然」二字，是請求佛的許可。「唯」是專一的意思，「然」是許可的意思。專一請求如來許可於自己，所以說「然」。愿賜少法，正式請求佛說。還於彼土，當念如來，闡明佛教的益處。也可以用此話表明自己敬順，不忘佛恩。隨順修行，名爲念如來。也可以唸佛所教之法，名爲念如來。下面是佛為他們說法。說法中有三。第一是總勸，有盡無盡解脫法門，你們應當學習。二是何謂下，隨著分別來教導。三是", "English version", 'It cannot be done clearly. This is the shortcoming of Vimalakirti (維摩詰, a lay bodhisattva\'s name). What appears at one time is due to circumstances and conditions. All Śrāvakas (聲聞, practitioners who attain enlightenment by hearing the Buddha\'s teachings), Pratyekabuddhas (辟支佛, practitioners who attain enlightenment on their own), and others, many are those who understand the truth. Over the length of hundreds of thousands of kalpas (劫, extremely long units of time), many people over many kalpas still cannot do it, how much less can a few people in a short time do it? The above is the second pure mind vessel. Below is the third, formally teaching the Dharma. It is divided into two parts. This chapter ends as the first part, and the Akshobhya (閦, immovable tathagata) chapter is the second part. In these two sections, there are three sentences of distinction. First, in terms of distinction, this chapter benefits the Gandhavyūha Bodhisattvas (眾香菩薩, bodhisattvas from the Land of Fragrant Accumulation), and the next chapter benefits the beings of the Sahā world (娑婆, the world we live in). Second, in terms of cultivation distinction, this chapter clarifies what they cultivate themselves, and the next chapter highlights what they learn in their advanced progress. Entering the Buddha\'s realm through practice and cultivation allows one to see the Buddha. Third, in terms of Dharma distinction, Dharma refers to cause and effect. This chapter clarifies the cause, and the next chapter clarifies the effect. In terms of the meaning of this chapter, there are three parts. First, the Gandhavyūha Bodhisattvas request the Dharma to return to their land, second, from \'The Buddha said\' downwards, the Tathagata speaks the Dharma for them, and third, from \'At that time, those Bodhisattvas heard\' downwards, clarifying that the Bodhisattvas rejoice upon hearing the Dharma, pay their respects, and take their leave. In the initial request, they first repent for their previous mistakes, and then, from \'Only then\' downwards, request the subsequent Dharma. In repenting for previous mistakes, \'At that time, the world of Gandhavyūha\' indicates who they are. They join their palms and face the Buddha, announcing their request. \'I see this inferior mind in this life,\' they state their own faults. \'Today, I repent and abandon this mind,\' repenting and feeling ashamed of their previous mistakes. From \'Why is that\' downwards, they comprehend the Buddha\'s previous teachings, clarifying the reason for repentance. The Buddha\'s expedient means are inconceivable, and to liberate sentient beings, they manifest different Buddha lands. I did not know before and made false distinctions, so now I blame myself. Below is the request for the Dharma, with the words \'Only then\' requesting the Buddha\'s permission. \'Only\' means exclusive, and \'then\' means permissible. Exclusively requesting the Tathagata to permit oneself, so it is said \'then\'. \'May you bestow a little Dharma,\' formally requesting the Buddha to speak. \'Returning to that land, I will remember the Tathagata,\' clarifying the benefits of the Buddha\'s teachings. This can also be used to express one\'s respect and obedience, not forgetting the Buddha\'s kindness. Following and practicing is called remembering the Tathagata. One can also remember the Dharma taught by the Buddha, which is called remembering the Tathagata. Below is the Buddha speaking the Dharma for them. There are three parts to the Dharma talk. The first is a general exhortation, \'You should learn the Dharma gate of liberation, which is finite and infinite.\' The second is \'What is it\' downwards, teaching according to distinctions. The third is' ] }
是為有盡無盡法門汝等當學。結勸修習。就初總中。言有盡者世帝可思言。言無盡者真帝常住。此二無礙名為解脫。此舉其法。汝等當學勸之修習。下文別教。于中初略。何為不盡有為下廣。略中初言何謂為盡謂有為法。釋前有盡。世諦起作名曰有為。以有為故。經可息滅故名有盡。何謂無盡謂無為法。釋前無盡。真諦常住。故曰無為。以無為故。不可息滅故名無盡。此釋向前有盡無盡解脫法門。如菩薩下釋顯學法。泛論有三。一取寂門。同聲聞行。不住有為不離無為。二起用門。別二乘行不盡有為不住無為。三䨥修具足。離二邊行於有法不住不捨。無為亦然。有為不住即于有為不生染著。有為不捨即于有為不生怖畏。離此二過名于有為得解脫矣。于無為法不一向住。于空不著。于無為法不一向舍。于空不畏。離此二過名于無為而得解脫。今此為教眾香菩薩隨有起用。是故偏授第二門說。如菩薩者。標別二乘。不盡有為。即是地經發起勝行常隨有也。不住無為。即是地經修方便智不住空。此二為門。下廣顯之。于中。初就始修行中以明不盡不住之義。又具論下終成行中明其不盡不住之義。前中先明不盡有為。后顯不住無為之義。就明不盡有為之中。初問后總結之。何謂不盡是初問也。謂不離等。是廣辨也。法多難識。
今且言之。粗分為二。一明地前世間之行。二發行善根下明初地上出世間行。世間行中初發正修。在諸禪定如地獄下。教起正止。前正修中。初教悲願以為行因。后教正行。前教因中。不離大慈不捨大悲。是利他因。慈言不離悲云不捨。左右言耳。除發智心而不忽忘。是菩提愿自行因也。發意求佛一切種智。是故名發一切智心。忽謂輕忽。于菩提心重而不輕名為不忽。堅守不失故言不忘。如涅槃說。下教正行。于中初明自分之行。求法已下明勝進行。前自分中先明利他。教化眾生終不厭惓。常化行也。於四攝法常念順行。功攝行也。下明自利。護持正法不惜身命堅守正法。以為行本。種諸善根無疲厭者。依法造修。種諸善根明修頓也。無有疲厭明修常也。志常安住方迴向。用前所修上求佛也。求心不退名為安住。巧以諸善回求菩提。是故名為方便迴向。此三行修之次第矣。下勝進中初智後福。前修智中。求法不懈是其自利。說法不吝是其利他。后修福中勤供諸佛是其自利。下不畏等是其利他。于中七句。初不畏生死是勇猛心。以不畏故常在教化。亦有經言。入生死而無所畏。其義相似。翻譯不同。二于諸榮辱心無憂喜。是不動心。榮辱不動故能常化。此亦即是平等心也。以無憂喜故能齊化。三不輕未學敬學如佛。是離
慢心。情無慢高故能接化。四墮煩惱者令發正念。是開導心。教修六念四念處等令離煩惱。五于遠離樂不以為貴。是隨有心。不貴涅槃遠離樂。故常能隨有教化眾生。六不著以樂是離著心。得樂不著。故能捨之利益眾生。七慶于彼樂是隨喜心。菩薩專以利物為意。故於自樂心不愛著。化樂慶喜。上來第一教修正行。下教正心。于中有四。一利他心。在諸禪定如地獄想。離凡夫心得而不味。故如地獄。于生死中園觀想。離二乘心常樂游處。故如園觀。二自利心。見來求者起善師想。起敬喜心。凡是善師教人生善。來乞求者能生我善心。故如師想。舍諸所有具一切智想。生福利心。如施能生一切種智。故喜不悔。三重明利他。見毀戒人起救護想。四重明自利。諸波羅蜜為父母想。能生法身。道品法為眷屬想者。能親益己。故如眷屬。上來明其世間之行。下明出世。于中有二。一修廣行。生死無數劫意而勇下。明修勝行。前廣行中。發行善根無齊限者。始修寬廣初地已上。發生廣愿有行皆脩名發善根無有齊限。以諸凈國成已土者。成行寬廣。于中四句。一依凈土。攝報寬廣以諸凈國嚴飾之事成己佛土。是義云何。廣修凈因令一切因莊嚴妙事於己土中悉皆備有。故云以諸凈國嚴飾之事成己佛土。二依凈土起自寬廣。行無限施。
【現代漢語翻譯】 現代漢語譯本 慢心。心中沒有傲慢自大的情緒，所以能夠接納和教化眾生。四、對於沉溺於煩惱的人，引導他們生起正確的念頭。這是開導心。教導他們修習六念（唸佛、念法、念僧、念戒、念施、念天）和四念處（身念處、受念處、心念處、法念處）等，使他們遠離煩惱。五、對於遠離世俗之樂不認為是可貴的。這是隨有心。不認為涅槃和遠離世俗之樂是可貴的，所以常常能夠隨順眾生的根器來教化他們。六、不執著于快樂，這是離著心。得到快樂也不執著，所以能夠捨棄快樂來利益眾生。七、慶幸他人的快樂，這是隨喜心。菩薩專心以利益眾生為目的，所以對於自己的快樂，心中不貪愛執著，而是樂於教化眾生，併爲他們的快樂而感到歡喜。 上面是第一部分，教導修正行為。下面教導修正心念。其中有四個方面：一、利他心。在各種禪定中，要像處於地獄一樣（感到痛苦），遠離凡夫的貪愛之心，心得而不貪戀，所以說像地獄。在生死輪迴中，要像在園林觀賞一樣（感到自在），遠離二乘（聲聞、緣覺）的厭離之心，常常快樂地遊歷其中，所以說像園林觀賞。二、自利心。見到前來乞求的人，要生起善知識的想法，生起恭敬和歡喜之心。凡是善知識，都能教導人們行善。前來乞求的人，能夠使我生起善心，所以要像對待善知識一樣。捨棄自己所有的一切，要生起具足一切智慧的想法，生起福利眾生的心。因為佈施能夠生出一切種智（佛的智慧），所以歡喜而不後悔。三、再次闡明利他。見到毀犯戒律的人，要生起救護他們的想法。四、再次闡明自利。對於諸波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），要像對待父母一樣，因為它們能夠生出法身（佛的清凈之身）。對於道品法（三十七道品），要像對待眷屬一樣，因為它們能夠親近並利益自己，所以像眷屬。 上面闡明了菩薩在世間的行為。下面闡明出世間的修行。其中有兩個方面：一、修習廣大的行為。在無數次的生死輪迴中，意志要勇猛堅定。下面闡明修習殊勝的行為。在前面的廣大行為中，發起善根沒有止境，這是指開始修習寬廣的初地（菩薩修行的第一個階位）以上，發生廣大的願力，所有的行為都修習，這叫做發起善根沒有止境。用各種清凈的佛國來成就自己的佛土，這是指成就寬廣的行為。其中有四句話：一、依靠清凈的佛土。攝取果報的寬廣，用各種清凈佛國的莊嚴之事來成就自己的佛土。這是什麼意思呢？廣泛地修習清凈的因，使一切因地的莊嚴妙事在自己的佛土中全部具備。所以說用各種清凈佛國的莊嚴之事來成就自己的佛土。二、依靠清凈的佛土，生起自身的寬廣。行無限的佈施。
【English Translation】 English version 'Māna' (Pride). The mind has no arrogance, therefore it can receive and transform others. Four, for those who are immersed in afflictions, guide them to generate right mindfulness. This is the mind of guidance. Teach them to cultivate the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and deities) and the four foundations of mindfulness (mindfulness of body, sensations, mind, and phenomena), etc., to help them stay away from afflictions. Five, not considering the joy of detachment as precious. This is the 'as it is' mind. Not considering Nirvāṇa and the joy of detachment as precious, therefore it can always teach and transform sentient beings according to their capacities. Six, not being attached to joy, this is the mind of detachment. Not being attached to joy when it is obtained, therefore it can relinquish joy to benefit sentient beings. Seven, rejoicing in the joy of others, this is the mind of rejoicing. Bodhisattvas are single-mindedly focused on benefiting sentient beings, therefore they do not crave or cling to their own joy, but are happy to teach sentient beings and rejoice in their joy. The above is the first part, teaching the correction of conduct. The following teaches the correction of thoughts. There are four aspects: One, the mind of altruism. In various 'dhyānas' (meditative states), one should feel as if in hell (experiencing suffering), staying away from the craving mind of ordinary beings, obtaining the mind without being attached to it, therefore it is said to be like hell. In the cycle of birth and death, one should feel as if in a garden (feeling at ease), staying away from the mind of aversion of the two vehicles (Śrāvakas and Pratyekabuddhas), always happily wandering within it, therefore it is said to be like a garden. Two, the mind of self-benefit. When seeing someone coming to beg, one should generate the thought of a virtuous teacher, generating respect and joy. All virtuous teachers can teach people to do good. Those who come to beg can cause me to generate a good mind, therefore one should treat them like a virtuous teacher. Relinquishing all that one possesses, one should generate the thought of possessing all wisdom, generating the mind of benefiting sentient beings. Because giving can generate all-knowing wisdom (the wisdom of the Buddha), therefore one is joyful and without regret. Three, re-emphasizing altruism. When seeing someone who violates the precepts, one should generate the thought of rescuing them. Four, re-emphasizing self-benefit. For the 'pāramitās' (perfections: generosity, morality, patience, diligence, concentration, and wisdom), one should treat them like parents, because they can generate the 'dharmakāya' (the pure body of the Buddha). For the 'bodhipakṣadharma' (thirty-seven factors of enlightenment), one should treat them like relatives, because they can be close to and benefit oneself, therefore they are like relatives. The above explains the conduct of Bodhisattvas in the world. The following explains the transcendent practice. There are two aspects: One, cultivating vast conduct. In countless cycles of birth and death, the will should be courageous and firm. The following explains cultivating supreme conduct. In the preceding vast conduct, generating roots of virtue without limit refers to beginning to cultivate the broad first 'bhūmi' (the first stage of a Bodhisattva's practice) and above, generating vast vows, and cultivating all conduct, which is called generating roots of virtue without limit. Using various pure Buddha-lands to accomplish one's own Buddha-land refers to accomplishing broad conduct. There are four sentences: One, relying on the pure land. Gathering the vastness of retribution, using the adornments of various pure Buddha-lands to accomplish one's own Buddha-land. What does this mean? Broadly cultivating pure causes, so that all the adornments and wonderful things of the causal ground are fully present in one's own Buddha-land. Therefore, it is said to use the adornments of various pure Buddha-lands to accomplish one's own Buddha-land. Two, relying on the pure land, generating the vastness of oneself. Practicing limitless giving.
亦有經言。開門大施。其義相似。諸行皆因。且舉佈施。三依法身。攝報寬廣具足相好。四依法身起因寬廣除一切惡。凈身口意。諸行皆因且舉持戒。生相好中戒行強故。故地持云。三十二相無差別因。皆是持戒。若不持戒尚不能得下賤人身。沒大人相。前明廣行。下修勝行。生死無數意而有勇聞佛無量德志而不惓。起以勝也。于彼而生死無數劫苦。力能伏斷。故意有勇。聞佛廣德決修不退名志不惓。前意后志。眼目異辭。以智慧下發行勝也。于中有二。一依前生死意而有勇起治過行。二不壞下。依前聞佛志而不惓修攝善行。前中四句。初二破障。后二攝治。前破障中。初以智慧破諸煩惱障。后以精進摧伏魔軍遠離業障。又破煩惱明離解障。后摧魔軍明除行障。又破煩惱明除慧障。后魔軍明除福障。前中初先自破煩惱。以智慧劍破煩惱賊。斷戒因也。慧能破裂故說為劍。煩惱侵害就喻名賊。出陰界入雜戒果也。下明兼他。荷負眾生永使解脫。就后句中。以大精進摧魔軍者。魔謂四魔。煩惱陰死及與天魔。軍謂十軍。如龍樹說。故彼文言。欲是汝初軍。憂愁為第二。飢渴第三軍。渴愛第四。睡眠第五軍。怖畏為第六。疑悔第七軍。瞋恚為第八。利養軍第九。日高夢人第十。如是等軍眾塵沒出家人。我以禪智力破汝等諸軍
【現代漢語翻譯】 現代漢語譯本 還有經書上說，『打開門廣行佈施』，和這個意思相近。一切善行都有其原因，這裡先舉佈施為例。三種依法身（Dharmakaya，佛的法身）而行的佈施，能攝取廣大圓滿的具足相好。四種依法身而行的佈施，能作為生起廣大功德的原因，去除一切罪惡，清凈身口意。一切善行都有其原因，這裡先舉持戒為例。持戒能使人來世生於具有美好相好的環境中，因為戒行堅強。所以《地持論》中說，三十二相（Thirty-two marks of a great man）的無差別因，都是持戒。如果不持戒，尚且不能得到人身，更不用說大丈夫相了。前面說明廣行佈施，下面說明修習殊勝的戒行。在無量生死中，因為『意而有勇』，聽聞佛的無量功德，『志而不惓』。『起』是因為殊勝的緣故。對於那無量生死中的苦難，有力量能夠降伏斷除，所以說『意而有勇』。聽聞佛的廣大功德，決心修習永不退轉，名為『志而不惓』。前面的『意』和後面的『志』，是眼和目的不同說法，用智慧來發起殊勝的修行。其中有二：一是依靠前面的生死『意而有勇』，發起治理過失的修行；二是不破壞，依靠前面聽聞佛的『志而不惓』，修習攝取善行的修行。前面四句，前兩句是破除障礙，后兩句是攝取和治理。前面破除障礙中，首先用智慧破除各種煩惱障，然後用精進摧伏魔軍，遠離業障。又，破除煩惱，說明遠離解脫的障礙；然後摧伏魔軍，說明去除行為的障礙。又，破除煩惱，說明去除智慧的障礙；然後摧伏魔軍，說明去除福報的障礙。前面部分，首先是自己破除煩惱，用智慧之劍破除煩惱賊，斷除戒的因。智慧能夠破裂，所以說是劍。煩惱侵害，就比喻為賊。出離陰界，進入雜戒的果報。下面說明兼顧他人，承擔眾生，永遠使他們解脫。就後面的句子中，用大精進摧伏魔軍，魔指的是四魔（Four Maras）：煩惱魔（Klesha-mara），五陰魔（Skandha-mara），死魔（Mrtyu-mara）以及天魔（Devaputra-mara）。軍指的是十軍（Ten armies of Mara），如龍樹（Nagarjuna）所說。所以那段文字說：『慾望是你的第一軍，憂愁是第二軍，飢渴是第三軍，渴愛是第四軍，睡眠是第五軍，怖畏是第六軍，疑悔是第七軍，瞋恚是第八軍，利養軍是第九軍，日高夢人是第十軍。像這樣的軍隊，塵土般地淹沒了出家人。我用禪定智慧的力量，破除你們這些軍隊。』
【English Translation】 English version Also, there are sutras that say, 'Open the door and give generously,' which has a similar meaning. All actions have their causes, and let's take giving as an example. Giving based on the three Dharmakayas (Dharmakaya, the body of the Dharma) can gather vast and complete perfect marks and qualities. Giving based on the four Dharmakayas can be the cause of generating vast merits, removing all evils, and purifying body, speech, and mind. All actions have their causes, and let's take upholding precepts as an example. Upholding precepts can cause one to be born in an environment with beautiful marks and qualities in the future, because the practice of precepts is strong. Therefore, the Bodhisattvabhumi Sutra says that the non-differentiated cause of the thirty-two marks (Thirty-two marks of a great man) is all upholding precepts. If one does not uphold precepts, one cannot even obtain a human body, let alone the marks of a great man. The previous section explained giving generously, and the following section explains cultivating superior precepts. In countless births and deaths, because of 'courage in intention,' one hears of the Buddha's immeasurable virtues and 'aspires without weariness.' 'Arising' is because of the superior cause. Regarding the suffering in those countless births and deaths, one has the power to subdue and cut it off, so it is said 'courage in intention.' Hearing of the Buddha's vast virtues, one resolves to cultivate without regression, which is called 'aspires without weariness.' The previous 'intention' and the following 'aspiration' are different expressions for the eyes and the goal, using wisdom to initiate superior practice. There are two aspects to this: first, relying on the previous 'courage in intention' regarding births and deaths, one initiates the practice of correcting faults; second, without destroying, relying on the previous 'aspires without weariness' of hearing the Buddha, one cultivates the practice of gathering good deeds. In the previous four sentences, the first two sentences are about breaking through obstacles, and the last two sentences are about gathering and governing. In the previous breaking through obstacles, first, one uses wisdom to break through various afflictive obstacles; then, one uses diligence to subdue the armies of Mara and stay away from karmic obstacles. Furthermore, breaking through afflictions clarifies the removal of obstacles to liberation; then, subduing the armies of Mara clarifies the removal of obstacles to action. Furthermore, breaking through afflictions clarifies the removal of obstacles to wisdom; then, subduing the armies of Mara clarifies the removal of obstacles to blessings. In the previous part, first, one breaks through one's own afflictions, using the sword of wisdom to break through the thieves of affliction, cutting off the cause of precepts. Wisdom can break through, so it is said to be a sword. Afflictions harm, so they are likened to thieves. Leaving the realms of the skandhas and entering the fruit of mixed precepts. The following explains considering others, bearing the burden of sentient beings, and forever liberating them. In the following sentences, using great diligence to subdue the armies of Mara, Mara refers to the four Maras (Four Maras): Klesha-mara (affliction), Skandha-mara (aggregates), Mrtyu-mara (death), and Devaputra-mara (celestial). The army refers to the ten armies (Ten armies of Mara), as Nagarjuna (Nagarjuna) said. Therefore, that passage says: 'Desire is your first army, sorrow is the second army, hunger and thirst are the third army, craving is the fourth army, sleep is the fifth army, fear is the sixth army, doubt and regret are the seventh army, anger is the eighth army, the army of gain and offerings is the ninth army, and dreaming of high status is the tenth army. Such armies, like dust, have submerged the renunciates. I use the power of meditative wisdom to break through your armies.'
。得成佛道已廣脫一切。亦可正名魔眾為軍令以精進而摧伏之。上來兩句明其破障。下二攝治。常求無念實相智慧。對上初句。明攝對治。修起向前破煩惱慧。真慧離妄名為無念。真慧證實名實相慧。此常求之於世間法。少欲知足而不捨世。對上后句明攝對法。修前摧前魔精進行也。少欲知足自行離染。而不捨世隨有益物。勤修此行故摧魔事。上來第一依前意勇。明修對治破生死行。自下依前志而不惓修攝善行。于中初明三業化他。凈十善下明具自德。前中初言不壞威儀能隨俗等。明身業化。不壞威儀而能隨俗。俗法益人。所謂不捨道法能隨俗也。起神通慧引導眾生。道法利物。得念總下明意業化。得念總持所聞不忘。明閑法藥。善別諸根斷眾生疑。知物心器。以樂說辨演法無礙。明口業化。上來利他。下明自德。于中初攝凡夫善法。勸請說下明攝佛善。深修善下攝菩薩善。攝凡善中凈十善道明修戒因。受人天福明具戒果。於人天中受八勝報名人天福。此欲界善。修四無量明修定因。開梵天道明攝定果。四無量心能生梵果名開梵道。此上界善。次攝佛善。隨喜贊善得佛音聲。具佛口業。法螺聲相是佛音聲。良以勸請諸佛說法故得佛聲。又見眾生所作善業隨喜贊善。故得佛聲。身口意善得佛威儀。具佛身業。下明攝修菩
【現代漢語翻譯】 現代漢語譯本 得成佛道后，廣泛地度脫一切眾生。也可以將魔眾視為軍令，以精進之心摧伏他們。上面兩句說明破除障礙，下面兩句說明攝受和對治。經常尋求無念的實相智慧，對應于上面的第一句，說明攝受和對治。修習生起向前破除煩惱的智慧，真正的智慧遠離虛妄，稱為無念；真正的智慧證實真理，稱為實相智慧。這是在世間法中經常尋求的。少欲知足而不捨棄世間，對應于上面的后一句，說明攝受對治之法。修習向前摧伏魔精的精進行為。少欲知足，自己遠離染污，而不捨棄世間，隨順有益之事物，勤奮修習此行，所以能摧伏魔事。上面第一段，依據前述的意願和勇氣，說明修習對治，破除生死之行。從下面開始，依據前述的志向而不懈怠地修習攝受善行。其中，首先說明身、口、意三業化度他人。『凈十善』以下說明具足自身功德。前面一開始說『不壞威儀，能隨順世俗』等，說明身業化度。不破壞威儀而能隨順世俗，世俗之法有益於人，這就是所謂的不捨棄道法而能隨順世俗。生起神通智慧，引導眾生，道法利益眾生。『得念總持』以下說明意業化度。獲得憶念和總持，所聽聞的不遺忘，說明熟悉法藥。善於辨別各種根器，斷除眾生的疑惑，瞭解眾生的心意和根器，以流暢的辯才演說佛法，沒有障礙，說明口業化度。上面是利益他人，下面說明自身功德。其中，首先攝受凡夫的善法，『勸請說』以下說明攝受佛的善法，『深修善』以下攝受菩薩的善法。在攝受凡夫善法中，清凈十善道，說明修習戒律之因。『受人天福』說明具足戒律之果。在人天之中，享受八種殊勝的福報，稱為人天福報，這是欲界之善。修習四無量心，說明修習禪定之因。『開梵天道』說明攝受禪定之果。四無量心能生梵天之果，稱為開梵天道，這是上界之善。其次是攝受佛的善法。隨喜讚歎善行，獲得佛的音聲，具足佛的口業。法螺聲相就是佛的音聲，因為勸請諸佛說法，所以獲得佛的音聲。又因為見到眾生所作的善業，隨喜讚歎，所以獲得佛的音聲。身口意三業的善行，獲得佛的威儀，具足佛的身業。下面說明攝受修習菩薩的善行。
【English Translation】 English version Having attained Buddhahood, one extensively liberates all beings. One can also rightly regard the assembly of demons as a military command, subduing them with diligence. The two sentences above explain breaking through obstacles, and the two below explain embracing and counteracting. Constantly seeking the wisdom of non-thought and true reality corresponds to the first sentence above, explaining embracing and counteracting. Cultivating and arising the wisdom to break through afflictions, true wisdom is free from delusion, called non-thought; true wisdom confirms truth, called the wisdom of true reality. This is what is constantly sought in worldly dharmas. Having few desires and being content without abandoning the world corresponds to the last sentence above, explaining embracing the dharma of counteraction. Cultivating the diligent practice of subduing demonic essences, having few desires and being content, oneself is free from defilement, without abandoning the world, following beneficial things, diligently cultivating this practice, therefore subduing demonic affairs. The first paragraph above, based on the previous intention and courage, explains cultivating counteraction, breaking through the practice of birth and death. From below, based on the previous aspiration and without weariness, cultivating and embracing good practices. Among them, the first explains transforming others through the three karmas of body, speech, and mind. 'Purifying the ten wholesome deeds' below explains possessing one's own merits. The beginning says 'Without destroying dignity, being able to follow customs,' etc., explaining the transformation through bodily karma. Without destroying dignity and being able to follow customs, worldly dharmas benefit people, this is what is called not abandoning the Dharma while being able to follow customs. Arising supernatural powers and wisdom, guiding beings, the Dharma benefits beings. 'Obtaining mindfulness and total retention' below explains the transformation through mental karma. Obtaining mindfulness and total retention, not forgetting what is heard, explains being familiar with the medicine of the Dharma. Being good at distinguishing various faculties, cutting off the doubts of beings, understanding the minds and faculties of beings, expounding the Dharma with eloquent eloquence, without obstruction, explains the transformation through verbal karma. Above is benefiting others, below explains one's own merits. Among them, the first embraces the good dharmas of ordinary people, 'Encouraging to request speaking' below explains embracing the good dharmas of the Buddhas, 'Deeply cultivating good' below embraces the good dharmas of Bodhisattvas. In embracing the good dharmas of ordinary people, purifying the ten wholesome paths explains cultivating the cause of precepts. 'Receiving the blessings of humans and devas' explains possessing the result of precepts. Among humans and devas, enjoying eight kinds of supreme blessings is called the blessings of humans and devas, this is the goodness of the desire realm. Cultivating the four immeasurable minds explains cultivating the cause of samadhi. 'Opening the path to the Brahma heavens' explains embracing the result of samadhi. The four immeasurable minds can produce the fruit of the Brahma heavens, called opening the path to the Brahma heavens, this is the goodness of the upper realms. Next is embracing the good dharmas of the Buddhas. Rejoicing and praising good deeds, obtaining the voice of the Buddha, possessing the verbal karma of the Buddha. The sound of the conch shell is the voice of the Buddha, because one encourages the Buddhas to speak the Dharma, therefore one obtains the voice of the Buddha. Also, because one sees the good deeds done by beings, rejoicing and praising, therefore one obtains the voice of the Buddha. The good deeds of body, speech, and mind obtain the dignity of the Buddha, possessing the bodily karma of the Buddha. Below explains embracing and cultivating the good deeds of Bodhisattvas.
薩善法。深修善法所生轉勝。因修成德。亦有經言。深行善法。其義相似。以大乘教成菩薩僧。依法成德。依大乘法而起行。故與菩薩行德不乖。是故得成菩薩僧矣。心無放逸不失眾善。依心成德。此三句中。若就所依初句明勝。第三心勝。若論所成初句報。第二人勝。第三德勝。上來廣辨。行如此下總以結之。下次明其不住無為。先問次辨。后總結之。何謂菩薩不住無為。是初問也。下廣辨之。于中初明地前所修。觀無常下地上所成。地前修中依空無相無作無起四門修之。諸法體空名定為空。於此空中無相可得名為無相。無果可造名為無作。無因可生稱曰無起。於此四中雖復學觀。而不住著故云不證。以不證故能起有行。上來明其世間所修。下明出世。如實正觀理實同時。寄從且分。于中初至觀于寂滅。是初地中見道解也。見無常等四法即名為見道。觀于無常而不厭善本者。雖見有為無常多過。而常在中種善根也。觀世間苦而不惡生死者。雖知苦過愿恒處之度眾生也。觀于無我誨人不惓者。見生無實而隨假名常教誨也。觀于寂滅而不永滅者。雖知涅槃寂滅之樂。為他在有不取證也。觀于遠離而身心修善。是二地上修道行也。觀第一義離身心相名觀遠離。而依身心修智善行。二地持戒名身修修善也。三地修定名心修善
。觀無所歸而歸善法。是四地上順忍行也。觀第一義無所歸趣而修順忍。歸趣土地無生善法。觀于無生而以生法荷負一切。是七地上無生忍也。雖復觀理無生無起。而常現生教化眾生。觀于無漏而不斷漏。是七地上發起勝行。知諸煩惱本來寂滅名觀無漏。而常現起煩惱業行名不斷漏。觀無所行而以行法教化眾生。是九地中化應生行。了知諸行空寂不有而以諸行教化應生。觀于空無不捨大悲。是九地中化眾生心。雖知眾生空無所有。大舍大悲憐念眾生。亦可前句以行教化明其慈益。此不捨悲彰其悲益。觀正法位不隨小乘。是十地中見分堅固。觀法體空名正法位。于空不著故不墮小。觀法虛妄知法假有。無牢人等知法實無。虛妄法中無有真實堅牢之性。故曰無牢。我人體空名無人主。假名眾生相二不有名為無相。下明不著。隨有起行本昔所發求佛云愿。十地未滿是故名為本心未滿為滿彼愿起修所行。是故名為不虛福德禪定智慧。實心修行故曰不虛。所行施戒辱忍精進說為福德。禪云度智慧即是波若度也。此等隨相約位且分。未可專定。上來廣辨。修如此下總已結之。上來一對始修行中明其不住不盡之義。下次就其終成行中。明其不盡之義。于中四對。初對自利。后三利他。前自利中。又具福德不住無者。福隨有生。故不住
無。具智慧故不盡有者慧。知有為幻化非實于中不畏。常能處之。故具智慧不盡有為。后利他中。初之一對見利他始。第二一對是利他次第。三對是利他終。就初對中大慈悲故不住無者。慈悲隨有故不住無。滿本願故不盡有者。本願在有常化眾生。今為滿之故不盡有。第二對中。集法藥故不住無者。從師求于化眾生法名集法藥。求法在有。故不住無。隨據藥故不盡有者。普隨眾生授法不休。故不盡有。第三對中。知眾生病不住無者。知病在有。故不住無。滅眾生病不盡有者。生病無邊隨滅難窮。故不盡有。前總勸學。次別教之。下總結勸。言諸正士告命所勸。菩薩已修不盡有為不住無為名盡無盡解脫法門。是結辭也。如等當學。是勸學也。前諸菩薩諸法還土。次佛為說。下明菩薩聞法歡喜禮讚辭去。于中。初先三業敬養。后辭還土。前中初言彼諸菩薩聞說喜意業喜也。以眾華等身供養也。于中。先以香華等事供養三寶。后為設禮。供養中以眾妙華若干種色若干種香散遍三千供養于佛。供佛寶也。及此經法供法寶也。並諸菩薩供僧寶也。上來供養。下為設禮。此身業竟。嘆未等口業嘆也。上來敬養。言已不現還本國者。辭還土也。
維摩義記卷第四(本)
維摩義記卷第四(末)
見阿閦品者。因行
既成入佛境界能見諸佛。此品具論。于中初明見釋迦佛后見阿閦。從后立稱。名見阿閦。阿閦胡語此云無動。此品明見無動如來。是故名見阿閦佛品。問曰。此品亦見釋迦。何故偏言見阿閦乎。釋迦此土恒見。阿閦如來今時親睹。就新立稱名見阿閦。又見釋迦在於前品。見阿閦佛在於此品。以阿閦佛此品始見名見阿閦。就此品中五門分別。一就維摩顯德分別。二就法分別。三釋來意。四對上辨異。五隨文釋。初就維摩顯德如何。彼德有二。一解脫行內正觀力見法身佛。二解脫用遠樓妙喜安置此云令此眾見。前即自利。后即利他。顯德如是。次第二門就法分別。於此品中辨法有二。一為成因約法明見。因行既成能入佛境見諸佛故。二為成果約見明佛。佛果難彰。寄見顯故。顯法如是。次第三門解釋來意有二。一約見以解。前品明其因行之體。因行增長能入佛境見於如來。故次辨之。二就佛以釋。前品明因因成得果。果體微隱寄見以顯。故須辨之。來意如是。次第四門對上辨異異有三種。已如上辨。一化人異。前品化益眾香菩薩。此品化益娑婆之眾。二起明異。前品明修自分之行。行修增長入佛境界能見諸佛。是勝進也。三辨法異。前品明因此品論果。果謂佛德。辨異如是。次第五門隨文解釋。此品有二。一見釋迦。二爾
【現代漢語翻譯】 現代漢語譯本 既已成就而進入佛的境界，就能見到諸佛。這一品對此進行了詳細論述。其中，首先闡明了見到釋迦牟尼佛，然後見到了阿閦（Ashokshya，不動）佛。根據後者而立名，稱為『見阿閦』。『阿閦』是胡語，翻譯成漢語就是『無動』。此品闡明了見到無動如來，因此命名為『見阿閦佛品』。有人問：這一品也見到了釋迦牟尼佛，為什麼偏偏說『見阿閦』呢？釋迦牟尼佛在這個國土經常可以見到，而阿閦如來是現在親眼所見。就新奇而言，所以立名為『見阿閦』。而且，見到釋迦牟尼佛是在前一品，見到阿閦佛是在這一品。因為阿閦佛是在這一品才開始見到的，所以命名為『見阿閦』。就這一品的內容，從五個方面進行分別：一是就維摩詰（Vimalakirti）顯揚功德進行分別；二是就法進行分別；三是解釋來意；四是與上一品進行辨別差異；五是隨文進行解釋。首先，就維摩詰顯揚功德來說，是如何顯揚的呢？他的功德有二：一是通過解脫的修行，內在的正觀之力，見到法身佛；二是通過解脫的作用，從遙遠的樓閣妙喜世界，安置（令此眾見）。前者是自利，後者是利他。顯揚功德就是這樣。其次，第二方面，就法進行分別。在這一品中，辨別法有二：一是為成就因，依據法來闡明見。因為因行的成就，能夠進入佛的境界，見到諸佛；二是為成就果，依據見來闡明佛。佛的果位難以彰顯，所以藉助見來顯現。闡明法就是這樣。再次，第三方面，解釋來意有二：一是依據見來解釋。前一品闡明了因行的本體。因行增長，能夠進入佛的境界，見到如來，所以接著辨別它。二是就佛來解釋。前一品闡明了因，因成就而得到果。果的本體微妙隱晦，藉助見來顯現，所以需要辨別它。來意就是這樣。再次，第四方面，與上一品進行辨別差異，差異有三種，已經在上面辨別過了：一是化益的對象不同。前一品化益眾香菩薩（Sarvagandha Bodhisattvas），這一品化益娑婆世界的眾生。二是發起闡明的不同。前一品闡明修習自身本分的修行，修行增長，進入佛的境界，能夠見到諸佛，這是勝進。三是辨別法不同。前一品闡明因，這一品論述果。果指的是佛的功德。辨別差異就是這樣。再次，第五方面，隨文進行解釋。這一品有二：一是見釋迦（Sakyamuni），二是爾。
【English Translation】 English version Having achieved and entered the realm of Buddhahood, one can see all Buddhas. This chapter discusses this in detail. Among them, it first clarifies seeing Shakyamuni (Sakyamuni, the historical Buddha) Buddha, and then seeing Akshobhya (Ashokshya, Immovable) Buddha. The title is based on the latter, called 'Seeing Akshobhya'. 'Akshobhya' is a foreign word, which translates to 'Immovable' in Chinese. This chapter clarifies seeing the Immovable Tathagata, therefore it is named 'Seeing Akshobhya Buddha Chapter'. Someone asks: This chapter also sees Shakyamuni Buddha, why specifically say 'Seeing Akshobhya'? Shakyamuni Buddha can be seen frequently in this land, while Akshobhya Tathagata is seen personally for the first time now. Based on the novelty, it is named 'Seeing Akshobhya'. Moreover, seeing Shakyamuni Buddha is in the previous chapter, and seeing Akshobhya Buddha is in this chapter. Because Akshobhya Buddha is seen for the first time in this chapter, it is named 'Seeing Akshobhya'. Regarding the content of this chapter, it is distinguished from five aspects: first, distinguishing based on Vimalakirti's (Vimalakirti, a famous Buddhist figure) manifestation of merit; second, distinguishing based on the Dharma; third, explaining the intention; fourth, distinguishing the differences from the previous chapter; fifth, explaining according to the text. First, regarding Vimalakirti's manifestation of merit, how is it manifested? His merits are twofold: first, through the practice of liberation, the inner power of correct contemplation, seeing the Dharmakaya Buddha (Dharmakaya, the body of the Dharma); second, through the function of liberation, from the distant tower of the Abhirati (Abhirati, Land of Joy) world, placing (causing this assembly to see). The former is self-benefit, the latter is benefiting others. Manifesting merit is like this. Secondly, the second aspect, distinguishing based on the Dharma. In this chapter, distinguishing the Dharma has two aspects: first, to achieve the cause, explaining seeing based on the Dharma. Because the achievement of the cause practice, one can enter the realm of Buddhahood and see all Buddhas; second, to achieve the result, explaining the Buddha based on seeing. The Buddha's fruition is difficult to manifest, so it is manifested through seeing. Explaining the Dharma is like this. Again, the third aspect, explaining the intention has two aspects: first, explaining based on seeing. The previous chapter clarified the essence of the cause practice. The growth of the cause practice can enter the realm of Buddhahood and see the Tathagata, so it is then distinguished. Second, explaining based on the Buddha. The previous chapter clarified the cause, and the cause is achieved to obtain the result. The essence of the result is subtle and hidden, manifested through seeing, so it needs to be distinguished. The intention is like this. Again, the fourth aspect, distinguishing the differences from the previous chapter, there are three differences, which have already been distinguished above: first, the objects of transformation are different. The previous chapter transformed the Sarvagandha Bodhisattvas (Sarvagandha Bodhisattvas, all fragrant bodhisattvas), this chapter transforms the beings of the Saha world (Saha world, the world we live in). Second, the initiation of clarification is different. The previous chapter clarified cultivating one's own practice, the growth of practice, entering the realm of Buddhahood, being able to see all Buddhas, this is progress. Third, distinguishing the Dharma is different. The previous chapter clarified the cause, this chapter discusses the result. The result refers to the Buddha's merits. Distinguishing the differences is like this. Again, the fifth aspect, explaining according to the text. This chapter has two parts: first, seeing Shakyamuni (Sakyamuni, the historical Buddha), second, then.
時舍利問維摩下明見阿閦。於此二中有七種異。一能見人異。前維摩見后大眾見。二所見佛異。前見釋迦后見阿閦。三能見行異。前維摩詰內心觀。故能見佛。后諸大眾愿求之力。故能見佛。四所現身異。前維摩詰內正觀力見法身佛。後段大眾以維摩詰勝神通力見色身佛。維摩德高。故是法身。大眾行劣故見色身。五通局異。前段之中局唯見佛。後段見佛及見佛土。六成行異。前段維摩內正觀力見法身佛成就自德。後段維摩以神通力。令諸大眾見色身佛成利他德。七化益異。前段化人舍相入實成就證行。證入如來法身之體。後段化人發願求產生就教行。故下大眾因見妙喜發願求生。兩段不同。有此七異。就前段中如來先門以為起發。欲見如來為以何等觀如來乎。維摩向前自從其舍欲往見佛。說之以為欲見如來。隨其化相自睹佛形。名之為見。實則內證相應名見。內覺證見大眾未知故。問顯之為以何等觀如來乎。下維摩詰身已所見令眾同入。于中初先觀身類佛。略明所見。我觀已下觀佛同己。廣明所見。問曰。何不望直就佛已明所見。乃先觀己以類佛乎。解有四義。一欲使人尋因知果。觀察自實類知如來法身體故。二欲使人準果知因。知佛法身與己體同。悟窮自實成佛道故。三欲使人知果與因同體無別。于自身處求佛如
【現代漢語翻譯】 現代漢語譯本 當時，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）如何才能明瞭地見到阿閦佛（Akshobhya，不動如來）。在這兩種情況下，有七種不同之處： 一、能見到佛的人不同。之前是維摩詰見到，之後是大眾見到。 二、所見到的佛不同。之前見到的是釋迦牟尼佛（Śākyamuni），之後見到的是阿閦佛。 三、能見到的方式不同。之前是維摩詰內心觀照，所以能見到佛。之後是諸位大眾憑藉願力和祈求的力量，所以能見到佛。 四、所顯現的佛身不同。之前維摩詰以內在的正觀之力見到的是法身佛（Dharmakāya）。之後大眾以維摩詰殊勝的神通力見到的是色身佛（Rūpakāya）。維摩詰的德行高尚，所以見到的是法身。大眾的修行較弱，所以見到的是色身。 五、神通的範圍不同。之前只能見到佛，之後既能見到佛，也能見到佛土（Buddhakṣetra）。 六、成就的方式不同。之前維摩詰以內在的正觀之力見到法身佛，成就的是自利之德。之後維摩詰以神通力，令諸位大眾見到色身佛，成就的是利他之德。 七、教化的利益不同。之前教化人們捨棄表相而進入實相，成就證悟之行，證入如來法身之體。之後教化人們發願求生，成就教化之行。所以，大眾因為見到妙喜世界（Abhirati）而發願求生。這兩段不同，有這七種差異。 就前一段而言，如來先以方便之門作為啓發，想要見到如來，應該以何種方式觀照如來呢？維摩詰之前從自己的住所想要去見佛，說的是想要見到如來，隨著他的化現之相，自然能看到佛的形象，這叫做見到。實際上，內在的證悟相應才叫做見到。內在的覺悟證見大眾還不知道，所以提問顯明，應該以何種方式觀照如來呢？ 下面維摩詰將自己已經見到的，讓大眾一同進入。其中首先觀照自身與佛相似，簡略地說明所見。『我觀』以下，觀照佛與自己相同，廣泛地說明所見。有人問：為什麼不直接觀照佛來闡明所見，而要先觀照自己來比擬佛呢？ 解釋有四種含義：一、想要使人尋因知果，觀察自身的實相，從而類比得知如來的法身體。二、想要使人準果知因，知道佛的法身與自己的本體相同，領悟窮盡自身的實相就能成就佛道。三、想要使人知道果與因同體沒有差別，在自身之處尋求佛性。
【English Translation】 English version At that time, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) asked Vimalakīrti (a famous lay Bodhisattva) how one could clearly see Akshobhya Buddha (Immovable Tathagata). In these two instances, there are seven differences: 1. The people who can see the Buddha are different. Previously, Vimalakīrti saw him; later, the assembly saw him. 2. The Buddhas seen are different. Previously, Śākyamuni Buddha was seen; later, Akshobhya Buddha was seen. 3. The ways of seeing are different. Previously, Vimalakīrti contemplated internally, so he could see the Buddha. Later, the assembly relied on the power of their vows and prayers, so they could see the Buddha. 4. The manifested bodies of the Buddha are different. Previously, Vimalakīrti, with the power of internal correct contemplation, saw the Dharmakāya (Dharma Body). Later, the assembly, through Vimalakīrti's extraordinary supernatural power, saw the Rūpakāya (Form Body). Vimalakīrti's virtue is high, so he saw the Dharmakāya. The assembly's practice is weaker, so they saw the Rūpakāya. 5. The scope of the supernatural power is different. Previously, only the Buddha could be seen; later, both the Buddha and the Buddhakṣetra (Buddha-field) could be seen. 6. The ways of accomplishment are different. Previously, Vimalakīrti, with the power of internal correct contemplation, saw the Dharmakāya, accomplishing the virtue of self-benefit. Later, Vimalakīrti, with his supernatural power, caused the assembly to see the Rūpakāya, accomplishing the virtue of benefiting others. 7. The benefits of the teachings are different. Previously, people were transformed to abandon appearances and enter reality, accomplishing the practice of realization, realizing the essence of the Tathagata's Dharmakāya. Later, people were transformed to make vows to seek rebirth, accomplishing the practice of teaching. Therefore, the assembly, upon seeing the Abhirati (Land of Delight), made vows to seek rebirth. These two instances are different, with these seven distinctions. Regarding the first part, the Tathagata first uses the expedient means as an initiation. If one wants to see the Tathagata, in what way should one contemplate the Tathagata? Vimalakīrti previously wanted to go from his residence to see the Buddha, saying that he wanted to see the Tathagata. Following his manifested form, one can naturally see the Buddha's image, which is called seeing. In reality, internal realization in accordance is called seeing. The assembly does not yet know the internal awakening and realization, so the question is asked to clarify, in what way should one contemplate the Tathagata? Below, Vimalakīrti allows the assembly to enter into what he has already seen. Among them, first contemplate oneself as similar to the Buddha, briefly explaining what is seen. From 'I contemplate' onwards, contemplate the Buddha as the same as oneself, extensively explaining what is seen. Someone asks: Why not directly contemplate the Buddha to clarify what is seen, but instead first contemplate oneself to compare with the Buddha? The explanation has four meanings: First, it is to enable people to seek the cause and know the result, to observe one's own true nature, thereby analogously knowing the Tathagata's Dharmakāya. Second, it is to enable people to use the result to know the cause, to know that the Buddha's Dharmakāya is the same as one's own essence, realizing that exhausting one's own true nature can accomplish the Buddha's path. Third, it is to enable people to know that the result and the cause are the same in essence without difference, seeking Buddhahood within oneself.
來一切法故。四欲使人知因與果同體無別。息去異見證入平等真如法故。前中如自觀身實相。觀因類果觀佛同己。故曰如自。何者身實謂如來藏佛往真我。此身本性故名為實。實之體狀目之為相。相狀如何。似下佛身。要而論之義門唯三如實空。二如實不空。如實空中略有二種。一離相名空。二離性名空。言離相者如論中說。謂非有相亦非無相。非非有相非非無相。非一相非異。非非一相非非異相。非一異俱相。非自相非他相。非非自相非非他相。非自他俱相。如是一切妄心分別悉不相應唯證境界。言離性者。如來藏中具過一切恒沙佛法。是諸佛法同一體性緣起相成。以同體故攝別成總一切皆有。將別分總一切悉無。是則真法常有常無。今說無義為離性空。空義如是。言不空者。如來藏中法雖無量略要唯二。一如實色。二如實心。如實色者如涅槃說。佛性亦色。亦是色故可以眼見。又復如彼如來藏經說。眾生中具足如來眼耳等根如橫中像。此等名為如實色也。此乃是其色性法門而非色事。相狀如何。似此比丘無作戒法。亦如陰陽五行等法體雖是色而無色相。無色相故不可青黃赤白已取真色。似彼體雖是色而無色相。無色相故聖人證得。法身無形體是色故。聖人證得具足諸根。又是色性緣起門故聖人證得。無緣不現。如
【現代漢語翻譯】 現代漢語譯本 爲了通達一切法，四種顛倒（四欲）是爲了讓人明白因和果的本體是相同的，沒有差別。止息各種不同的見解，從而證入平等一如的真如法性。前面所說的『如自』，就像觀自身真實的相狀，觀察因的種類和結果，觀察佛和自己是相同的。所以說『如自』。什麼是身實呢？就是如來藏（Tathagatagarbha，一切眾生皆有的佛性）中所蘊含的佛性，是永恒不變的真我（Atman）。這個身體的本性，所以稱為『實』。『實』的體性和狀態，就稱為『相』。相狀是怎樣的呢？類似於下面的佛身。總而言之，義理的門徑只有三種：如實空、如實不空、如實空中。如實空中略有二種：一是離相名為空，二是離性名為空。 所說的離相，就像《論》中所說的那樣：不是有相，也不是無相；不是非有相，也不是非無相；不是一相，也不是異相；不是非一相，也不是非異相；不是一異俱相；不是自相，也不是他相；不是非自相，也不是非他相；不是自他俱相。像這樣，一切虛妄的分別心都不能相應，唯有證悟才能到達這種境界。所說的離性，是指如來藏中具足超過一切恒河沙數般的佛法。這些佛法具有同一體性，因緣和合而成。因為是同一體性，所以能夠總攝差別，一切都存在。如果將差別分開來觀察總體，那麼一切都不存在。這就是真法，常有也常無。現在所說的『無』，是指離性的空。空的含義就是這樣。 所說的不空，是指如來藏中的法雖然無量，但概括起來只有兩種：一是如實色，二是如實心。如實色，就像《涅槃經》（Nirvana Sutra）所說的那樣，佛性也是色（Rupa，物質），因為是色，所以可以用眼睛看見。又像《如來藏經》（Tathagatagarbha Sutra）所說的那樣，眾生中具足如來的眼、耳等根，就像橫臥的影象。這些都稱為如實色。這乃是色性法門，而不是色事。相狀是怎樣的呢？類似於比丘所受的無作戒法（無表色），也像陰陽五行等法，本體雖然是色，卻沒有色相。因為沒有色相，所以不能用青黃赤白等顏色來取得真正的色。類似於那些本體雖然是色，卻沒有色相的事物。因為沒有色相，所以聖人能夠證得。法身（Dharmakaya，佛的法性之身）沒有形體，但因為是色，所以聖人能夠證得具足諸根。又是色性緣起之門，所以聖人能夠證得，沒有因緣就不會顯現。就像...
【English Translation】 English version To penetrate all Dharmas, the four perversions (four desires) are to make people understand that the substance of cause and effect is the same, without difference. Ceasing various different views, thereby realizing the equal and identical true suchness (Tathata) of Dharma-nature. The 'as self' mentioned earlier is like observing the true aspect of one's own body, observing the types of causes and effects, and observing that the Buddha and oneself are the same. Therefore, it is said 'as self'. What is the reality of the body? It is the Buddha-nature contained in the Tathagatagarbha (the womb of the Tathagata, the Buddha-nature inherent in all beings), which is the eternal and unchanging true self (Atman). This is the inherent nature of the body, so it is called 'real'. The substance and state of 'real' is called 'aspect'. What is the aspect like? Similar to the Buddha-body below. In short, there are only three paths of meaning: true emptiness, true non-emptiness, and true emptiness within emptiness. There are two types of true emptiness within emptiness: one is called emptiness by being apart from aspects, and the other is called emptiness by being apart from nature. What is meant by being apart from aspects is as stated in the Treatise: it is neither having aspects nor not having aspects; neither not having aspects nor not not having aspects; neither one aspect nor different aspects; neither not one aspect nor not different aspects; neither both one and different aspects; neither self-aspect nor other-aspect; neither not self-aspect nor not other-aspect; neither both self and other aspects. Like this, all deluded discriminating minds cannot correspond, only enlightenment can reach this state. What is meant by being apart from nature refers to the Tathagatagarbha containing Buddha-dharmas exceeding all Ganges sands. These Buddha-dharmas have the same substance, arising from interdependent origination. Because they have the same substance, they can encompass differences, and everything exists. If the differences are separated to observe the whole, then nothing exists. This is the true Dharma, which is both constant existence and constant non-existence. The 'non-existence' now spoken of refers to the emptiness of being apart from nature. The meaning of emptiness is like this. What is meant by non-emptiness refers to the fact that although the Dharmas in the Tathagatagarbha are immeasurable, they can be summarized into two types: one is true form (Rupa), and the other is true mind. True form is as stated in the Nirvana Sutra, that Buddha-nature is also form, and because it is form, it can be seen with the eyes. Also, as stated in the Tathagatagarbha Sutra, beings are fully endowed with the Buddha's eyes, ears, and other roots, like a reclining image. These are all called true form. This is the Dharma-gate of the nature of form, not the matter of form. What is the aspect like? Similar to the non-performing precepts (無作戒法) received by a Bhikkhu, and also like the Yin-Yang and Five Elements, whose substance is form but has no form-aspect. Because it has no form-aspect, true form cannot be obtained by using colors such as blue, yellow, red, and white. Similar to those things whose substance is form but have no form-aspect. Because it has no form-aspect, sages can realize it. The Dharmakaya (the Dharma-body of the Buddha) has no form, but because it is form, sages can realize that it is fully endowed with all roots. It is also the gate of the interdependent origination of the nature of form, so sages can realize that it will not appear without conditions. Like...
實心者如經中說。真心是也。如來藏中過恒沙。法緣起整合整合覺知心性。是知性故與無明合便起妄知。息去無明便為正知。此亦是其如實覺知。心性法同而非情事。相狀似何。如鏡照物而無分別。真心亦爾。體雖是心而無分別。無分別故聖人證得神知永亡。是心性故聖人證得具知如實慧。有是知性緣起門故聖人證得。於一切法無不覺了。此如實色及如實心名為不空。如實空如實不空似后佛身。故將類佛觀佛亦然。正將類佛佛與佛性同體義分故。觀佛身同己實矣。是義云何。凡佛體一。以體一故授佛望之。眾生之體從來常凈無障無染。即是諸佛圓凈法身。故上文言。佛知眾生即涅槃相不復更滅。更滅涅槃既然佛身亦爾。授凡望之彼凈法身。為惑隱覆與后顯時。凈德為本說為佛性故與佛同體無別。故涅槃說。實苦集等。實即是如來佛性虛空。又如彼說。三歸即我。以即我故觀身實相。觀佛亦然。自下第二觀佛同己廣明所見。于中先別後總結之。別中義多。要而論之妙絕諸相圓具諸義。妙絕諸相乃至無有一相可存。圓具眾義乃至無有一相可舍。經中說。真極唯在斯。離此別立悉是虛妄。故下文言。作如是觀名為正觀。若他觀者名為邪觀。以此真極經中所說悉與此同。故涅槃經金剛身品。明佛法身十功德中明涅槃相。聖行品
【現代漢語翻譯】 現代漢語譯本： 實心就像經書中所說，就是真心。如來藏（Tathagatagarbha，如來所藏的真如自性）中經過恒河沙數（gangsha，形容極多的數量）的法緣（dharmahetu，佛法的因緣）生起，整合整合覺知的心性。因為有這種知性，與無明（avidya，對事物真相的迷惑）結合，便產生虛妄的知見。去除無明，就成為正確的知見。這也是如實的覺知。心性和法相同，而不是情識之事。它的相狀像什麼呢？就像鏡子照物而沒有分別。真心也是這樣，本體雖然是心，卻沒有分別。因為沒有分別，聖人證得神知而永遠消失。因為是心性，聖人證得具足如實的智慧。因為有這種知性緣起的門徑，聖人證得對於一切法沒有不覺了的。這種如實的色（rupa，物質現象）和如實的心，名為不空。如實的空和如實的不空，類似於後來的佛身。所以將眾生比作佛，來觀察佛也是這樣。正是將眾生比作佛，佛與佛性（Buddha-dhatu，成佛的可能性或潛能）同體，意義上有所區分。觀察佛身與自身相同，確實如此。這意義是什麼呢？凡夫和佛的本體是一樣的。因為本體是一樣的緣故，可以授予凡夫佛的期望。眾生的本體，從來都是清凈的，沒有障礙和染污，這就是諸佛圓滿清凈的法身（Dharmakaya，佛的法性之身）。所以上文說，佛知道眾生就是涅槃（nirvana，解脫）的相狀，不再需要再次滅度。既然不再需要再次滅度涅槃，那麼佛身也是這樣。授予凡夫這種期望，是因為那清凈的法身，被迷惑所遮蔽，與後來顯現時的清凈功德為本，說為佛性，所以與佛同體沒有差別。所以《涅槃經》（Nirvana Sutra）說，真實的苦集等。真實就是如來佛性虛空。又如經中所說，三歸依（Trisarana，皈依佛、法、僧）就是我。因為就是我的緣故，觀察自身真實相狀。觀察佛也是這樣。下面第二部分，觀察佛與自身相同，廣泛地闡明所見。其中先分別說明，然後總結。分別說明中意義很多，要而言之，是妙絕諸相，圓具諸義。妙絕諸相，乃至沒有一個相可以存在。圓具諸義，乃至沒有一個相可以捨棄。經中說，真極（paramartha，最高的真理）唯獨在於此，離開此另外建立的，都是虛妄的。所以下文說，作這樣的觀想，名為正觀。如果作其他的觀想，名為邪觀。以此真極，經書中所說，都與此相同。所以《涅槃經》金剛身品，闡明佛法身十種功德中，闡明涅槃的相狀。聖行品（Arya-vyuha）。
【English Translation】 English version: The 'solid mind' is as described in the sutras; it is the true mind. Within the Tathagatagarbha (Tathagatagarbha, the true nature of Thusness stored by the Tathagata), countless as the sands of the Ganges (gangsha, describing an extremely large quantity), dharma-hetus (dharmahetu, causes and conditions of the Dharma) arise, integrating and integrating into the mind-nature of awareness. Because of this knowing nature, when combined with ignorance (avidya, delusion about the true nature of things), false knowledge arises. When ignorance is extinguished, it becomes correct knowledge. This is also true and real awareness. Mind-nature and Dharma are the same, not matters of emotion or consciousness. What is its appearance like? It is like a mirror reflecting objects without discrimination. The true mind is also like this; although its essence is mind, it is without discrimination. Because it is without discrimination, sages attain divine knowledge and it vanishes forever. Because it is mind-nature, sages attain complete and real wisdom. Because there is this knowing nature as the gateway to dependent origination, sages attain complete awareness of all dharmas. This true and real form (rupa, material phenomena) and true and real mind are called 'not empty'. True and real emptiness and true and real non-emptiness are similar to the future Buddha-body. Therefore, comparing sentient beings to the Buddha to contemplate the Buddha is also like this. It is precisely comparing sentient beings to the Buddha; the Buddha and Buddha-dhatu (Buddha-dhatu, the potential or possibility of becoming a Buddha) are of the same essence, with a distinction in meaning. Contemplating the Buddha-body as the same as oneself is indeed true. What is the meaning of this? The essence of ordinary beings and Buddhas is the same. Because the essence is the same, one can bestow the hope of Buddhahood upon ordinary beings. The essence of sentient beings has always been pure, without obstruction or defilement; this is the complete and pure Dharmakaya (Dharmakaya, the Dharma-body of the Buddha) of all Buddhas. Therefore, the preceding text says that the Buddha knows that sentient beings are the aspect of nirvana (nirvana, liberation), and there is no need for further extinction. Since there is no need for further extinction into nirvana, the Buddha-body is also like this. Bestowing this hope upon ordinary beings is because that pure Dharmakaya is obscured by delusion, and its original pure virtues are spoken of as Buddha-nature, so it is of the same essence as the Buddha without difference. Therefore, the Nirvana Sutra (Nirvana Sutra) says that the real suffering, accumulation, etc. The real is the Tathagata Buddha-nature, emptiness. Also, as the sutra says, the Three Refuges (Trisarana, refuge in the Buddha, Dharma, and Sangha) are me. Because it is me, contemplate the true aspect of the body. Contemplating the Buddha is also like this. The second part below, contemplating the Buddha as the same as oneself, extensively elucidates what is seen. Among them, first explain separately, then summarize. There are many meanings in the separate explanations; in short, it is the wonderful transcendence of all forms and the complete possession of all meanings. The wonderful transcendence of all forms, to the point where not a single form can exist. The complete possession of all meanings, to the point where not a single form can be discarded. The sutra says that the ultimate truth (paramartha, the highest truth) lies only in this; anything established separately from this is false. Therefore, the following text says that making such contemplation is called right contemplation. If one makes other contemplations, it is called wrong contemplation. This ultimate truth, as described in the sutras, is all the same as this. Therefore, the Vajra Body chapter of the Nirvana Sutra elucidates the aspect of nirvana among the ten merits of the Buddha's Dharmakaya. Arya-vyuha.
中明性。梵行品中念法念僧悉皆同此。無量經嘆佛法身亦與此同。是故應以此之所說。類顯一切真實法矣。有人宣說如來法身唯空非有。此乃外道所立定空。宣說如來法身唯有非空。此亦外道所立性有非佛法身。有人復言。如來法身定非有無。此亦外道所立定義非佛法身。有人復言。如來法身亦有亦無。有真色心無于眾相。有不為無無不為有。此亦外道所立有無非佛法身。有人復言。如來法身出於四句定不可說。此亦外道所立第五不可說藏。如成實說非佛法身。離此偏過諸義通取無非法身。即無說有。有非定有。即有說無。無非定無。即此有無說非有無。非有非無亦非定性。即非有無而說有無。當知有無亦非定性。即此四句不可定說名不可說。彼不可說亦非定性。佛身既爾。菩提涅槃佛性等法類皆同爾。文中合有一百二句。相從為三。初至不可以識識來明雖妄總。智知識識是妄想故。二無晦下乃至一切言語道斷明離假名。名字是其言語道故。三非福田下乃至不可言說顯示明離言說。不可言說分別顯故。問曰。妄想假名言說何異而別說離。妄取之情說為妄想。相所施名呼召諸法說為假名。依起言辨說諸法名為言說。于真本無名之為離。又佛除舍亦名為離。地持論中辨真實義亦離此三。就初段中初先彰其佛體離相。明離所
【現代漢語翻譯】 現代漢語譯本 中明性（指明體性的中道）。《梵行品》中憶念佛法僧三寶，都與此中道之理相同。《無量壽經》讚歎佛的法身，也與此相同。因此，應當用這裡所說的道理，來類推顯明一切真實之法。 有人宣揚如來的法身唯是空無而非實有，這是外道所建立的斷滅空。有人宣揚如來的法身唯是實有而非空無，這也是外道所建立的實有論，都不是佛的法身。 有人又說，如來的法身決定既非有也非無，這也是外道所建立的定義，不是佛的法身。有人又說，如來的法身既是有也是無，有真實的色心而沒有眾多的表相，有不作為無，無不作為有，這也是外道所建立的亦有亦無論，不是佛的法身。 有人又說，如來的法身超出有、無、亦有亦無、非有非無這四句，決定不可說，這也是外道所建立的第五種不可說之藏，如《成實論》所說，不是佛的法身。離開這些偏頗的過失，普遍採納各種義理，沒有哪一樣不是法身。即是說無而實有，有卻不是固定的有；即是說有而實無，無卻不是固定的無；即是說這有無，卻又不是有無；非有非無也不是固定的性質，即是非有非無而又說是有無。應當知道有無也不是固定的性質，即這四句都不可固定地說，名為不可說。那不可說也不是固定的性質。佛身既然如此，菩提（覺悟）、涅槃（寂滅）、佛性等法，也與此相同。 文中總共有一百零二句，互相連貫分為三部分。從最初的『不可以識識』到『來明雖妄總』，說明雖然是虛妄，但智慧的認識是妄想的緣故。第二部分從『無晦』下到『一切言語道斷』，說明遠離假名，名字是言語的道路。第三部分從『非福田』下到『不可言說顯示明離言說』，說明遠離言說，因為不可言說分別顯示。 問：妄想、假名、言說有什麼不同，而要分別說明遠離呢？ 執著于虛妄取捨的情感，稱為妄想。爲了指稱事物而施加的名稱，稱為假名。依靠言語來辨別說明諸法，稱為言說。對於真如本性來說，這些都是沒有的，所以稱為遠離。另外，佛的去除捨棄，也稱為遠離。《地持論》中辨別真實義，也遠離這三種。就第一段中，首先彰顯佛的本體遠離表相，說明遠離所取之境。
【English Translation】 English version The Middle Way of Brightness. In the chapter on Pure Conduct, mindfulness of the Dharma and the Sangha are all the same as this. The Amitabha Sutra praises the Dharmakaya (body of the Dharma) of the Buddha, which is also the same as this. Therefore, one should use what is said here to analogously reveal all true Dharmas. Some people proclaim that the Tathagata's (one who has thus come) Dharmakaya is only emptiness and not existence. This is the nihilistic emptiness established by externalists. Some people proclaim that the Tathagata's Dharmakaya is only existence and not emptiness. This is the eternalistic existence established by externalists, and it is not the Dharmakaya of the Buddha. Some people further say that the Tathagata's Dharmakaya is definitely neither existence nor non-existence. This is also a definition established by externalists, and it is not the Dharmakaya of the Buddha. Some people further say that the Tathagata's Dharmakaya is both existence and non-existence, having true form and mind but without numerous appearances, having non-action as non-existence, and non-existence as having existence. This is also the doctrine of both existence and non-existence established by externalists, and it is not the Dharmakaya of the Buddha. Some people further say that the Tathagata's Dharmakaya transcends the four statements of existence, non-existence, both existence and non-existence, and neither existence nor non-existence, and is definitely unspeakable. This is also the fifth unspeakable store established by externalists, as stated in the Tattvasiddhi Shastra, and it is not the Dharmakaya of the Buddha. By departing from these biased faults and universally adopting various meanings, there is nothing that is not the Dharmakaya. That is, speaking of non-existence but actually existing, and existence but not fixed existence; that is, speaking of existence but actually non-existence, and non-existence but not fixed non-existence; that is, speaking of both existence and non-existence, but it is neither existence nor non-existence; neither existence nor non-existence is also not a fixed nature, that is, neither existence nor non-existence but speaking of existence and non-existence. One should know that existence and non-existence are also not fixed natures, that is, these four statements cannot be fixedly spoken of, and are called unspeakable. That unspeakable is also not a fixed nature. Since the Buddha's body is like this, the Dharmas such as Bodhi (enlightenment), Nirvana (liberation), and Buddha-nature are all the same as this. In the text, there are a total of one hundred and two sentences, interconnected and divided into three parts. From the beginning 'cannot be known by consciousness' to 'to clarify although delusion in general', it explains that although it is delusion, the knowledge of wisdom is due to delusion. The second part, from 'no obscurity' down to 'all paths of language are cut off', explains being apart from provisional names, names are the path of language. The third part, from 'not a field of merit' down to 'unspeakable display clarifies being apart from language', explains being apart from language, because the unspeakable displays are distinguished. Question: What is the difference between delusion, provisional names, and language, that they are separately explained as being apart from? The emotion of clinging to false acceptance and rejection is called delusion. The names applied to designate things are called provisional names. Relying on language to distinguish and explain all Dharmas is called language. For the true nature, these are all non-existent, so it is called being apart from. In addition, the Buddha's removal and abandonment is also called being apart from. In the Yogacarabhumi-sastra, distinguishing true meaning also departs from these three. In the first section, it first highlights that the Buddha's essence is apart from appearances, explaining being apart from the object of grasping.
取。末後不可智知識識彰離妄想。明離能取。前離相有十四門。初八約對諸法別門辨佛體相。后六約對諸法通門辨佛體相。前八門中初六離相明其非有。后二顯實彰其非無。就前六中第一約對三世法門明佛離相。不從前來不去至后。今則不住前際未來今是現在。有為遷流可從前來向後際去。來去之間住今現在。佛身常住性如虛空。故前不來后際不去今不住矣。余處多說前際過去後際未來。今以何故前際名來翻名不來。后際名去翻稱不去。釋言。三世是其時分約法而辨。時雖約法法恒是通時恒是局。如一色法通於三世。名之為通。三世而別說之為局。余亦如是。又時是總法恒是別。一現在時統攝多法。名之為總。諸法各異目之為別。如現既然過未亦爾。時之與法有斯不同。若將別時別分一法。一法隨時分為三法。彼三法中。一分過去一分未來一分現在。是以經中前名過去後云未來今為現在。若約三時辨一通法。得言此法從前際來住今現在向後際去。如世人言。我從小來向于老去。故今此中前際名來翻為不來。后際稱去翻為不去。第二約對五陰法門明佛離相。先就色說。不觀色者。不觀佛身同色有也。不觀如者。不觀佛身同色無也不觀性者。非有非無是色自性。不觀佛身同彼色性非有無也。于佛平等法性身中從來無色。就
何說有。故不觀色。色本不有對何況無。故不觀色如。有無並絕。無可就之說非有無。故不觀性。色陰既然余陰亦爾。第三約對四大法門明佛離相。非四大起同於虛空。第四約對六入法門明佛離相。六入無積。眼耳鼻舌身心過現不造因聚積常果名為無積。先有已舍故云眼耳鼻等已過。第五約對三界法門明佛離相。生死報謝不在三界。第六約對三毒法門明佛離相。生死因盡見故名為三垢已離。貪嗔癡惑名為三垢。佛先斷竟名為已離。上來六內明佛離相。次下兩門顯佛實得彰其非無。順三脫門明其稱理。空無相愿是三脫門。證會名順。亦可如來法身之體與彼三脫同體義分。同體不乖故名為順。具足三明影其德備。三明有三。宿命天眼及與漏盡說以為三。佛悉具足。二菩薩明佛明及與無明明等說以為三。佛悉具足。如涅槃釋。菩薩明者所謂般若波羅蜜是。言佛明者所謂佛眼。此二當體。無明明者謂十一空。空非慧照故曰無明。能生智明故複名明。如世五塵名為五欲。能生欲故。無明等者。雖具三明而無分別。是故說之與無明等。前八約對諸法別門而顯佛身。下六約對諸法通門而顯佛身。彼一異等通諸法故。于中初明不一不異。解有兩義。一遣相分別。一異並絕。是故名為不一不異。二顯德分別。體備萬德名不一相。萬德圓體
【現代漢語翻譯】 現代漢語譯本 說什麼『有』呢？所以不觀察（諸法）。本來就沒有對立，何況『無』呢？所以不觀察色如。『有』和『無』都斷絕了，沒有什麼可以執著，所以說既非『有』也非『無』。所以不觀察（諸法）的自性。色陰既然如此，其餘的受、想、行、識五陰也是一樣。第三，通過對四大法門的闡述，說明佛陀已經遠離了（四大和合的）相。並非四大生起就等同於虛空。第四，通過對六入（眼、耳、鼻、舌、身、意）法門的闡述，說明佛陀已經遠離了（六入的）相。六入沒有積聚。眼、耳、鼻、舌、身、意，對於過去和現在不造作（新的）因，不積聚（舊的）果，這叫做『無積』。先前有的已經捨棄了，所以說眼、耳、鼻等已經過去了。第五，通過對三界（欲界、色界、無色界）法門的闡述，說明佛陀已經遠離了（三界的）相。生死報應不在三界之中。第六，通過對三毒（貪、嗔、癡）法門的闡述，說明佛陀已經遠離了（三毒的）相。因為生死的因已經斷盡，所以說三垢已經遠離。貪、嗔、癡的迷惑叫做三垢。佛陀先前已經斷盡了，所以說已經遠離。以上六個方面闡明了佛陀遠離（六內）之相。接下來的兩個方面顯示了佛陀真實證得（的功德），彰顯了他並非『無』。順應三解脫門（空、無相、無愿）說明他的（證悟）符合真理。空、無相、無愿是三解脫門。證悟契合叫做『順』。也可以說，如來的法身之體與那三解脫門同體而義理有別。同體而不相違背，所以叫做『順』。具足三明，彰顯他的功德完備。三明有三種：宿命明、天眼明以及漏盡明，這被稱為三明。佛陀全部具足。二菩薩明，佛明以及無明明等，被稱為三明。佛陀全部具足。如《涅槃經》所解釋的。菩薩明指的是般若波羅蜜（Prajna Paramita）。佛明指的是佛眼。這二者是當體。無明明指的是十一空。空不是智慧的照耀，所以叫做『無明』。能夠產生智慧光明，所以又叫做『明』。如同世間的五塵被稱為五欲，因為能夠產生慾望。無明明等，雖然具足三明，卻沒有分別。因此說它與無明相等。前面八個方面通過對諸法別相之門的闡述來彰顯佛身。下面六個方面通過對諸法通相之門的闡述來彰顯佛身。那一異等是通達諸法的。其中首先闡明不一不異。解釋有兩種含義。一是遣除（一和異的）相狀分別，『一』和『異』都斷絕了，所以叫做不一不異。二是彰顯功德分別，（佛的）體性具備萬德，叫做不一相。萬德圓滿的體性
【English Translation】 English version What is there to say about 'existence'? Therefore, do not observe (dharmas). Originally, there is no opposition, let alone 'non-existence'? Therefore, do not observe the suchness of form (rupa). 'Existence' and 'non-existence' are both cut off, there is nothing to cling to, so it is said to be neither 'existence' nor 'non-existence'. Therefore, do not observe the nature (svabhava) (of dharmas). If the skandha of form (rupa-skandha) is like this, so are the remaining skandhas of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). Third, through the exposition of the four great elements (mahabhuta) dharma gate, it is explained that the Buddha has already distanced himself from (the appearance of the union of the four great elements). It is not that the arising of the four great elements is the same as emptiness (sunyata). Fourth, through the exposition of the six entrances (sadayatana) dharma gate, it is explained that the Buddha has already distanced himself from (the appearance of the six entrances). The six entrances have no accumulation. The eyes, ears, nose, tongue, body, and mind, do not create (new) causes in the past and present, and do not accumulate (old) results, this is called 'no accumulation'. What was there before has already been abandoned, so it is said that the eyes, ears, nose, etc., have already passed. Fifth, through the exposition of the three realms (triloka) dharma gate, it is explained that the Buddha has already distanced himself from (the appearance of the three realms). The retribution of birth and death is not within the three realms. Sixth, through the exposition of the three poisons (trisa) dharma gate, it is explained that the Buddha has already distanced himself from (the appearance of the three poisons). Because the cause of birth and death has been completely cut off, it is said that the three defilements have been removed. The delusion of greed (raga), hatred (dvesha), and ignorance (moha) is called the three defilements. The Buddha had already completely cut them off, so it is said that he has already distanced himself. The above six aspects explain that the Buddha has distanced himself from (the six internal) appearances. The following two aspects show that the Buddha has truly attained (merit), highlighting that he is not 'nothing'. Conforming to the three doors of liberation (trimoksha) (emptiness, signlessness, wishlessness) explains that his (enlightenment) is in accordance with the truth. Emptiness, signlessness, and wishlessness are the three doors of liberation. Realizing and conforming is called 'conforming'. It can also be said that the Dharmakaya (Dharmakaya) body of the Tathagata (Tathagata) is of the same essence as those three doors of liberation, but the meaning is different. Being of the same essence without contradicting each other is called 'conforming'. Possessing the three kinds of knowledge (trividya) fully manifests that his merits are complete. There are three kinds of knowledge: knowledge of past lives (purvanivasanusmriti), divine eye (divyacakshus), and the extinction of outflows (asravaksaya), these are called the three kinds of knowledge. The Buddha possesses all of them. The two Bodhisattva (Bodhisattva) knowledges, the Buddha knowledge, and the non-knowledge, etc., are called the three kinds of knowledge. The Buddha possesses all of them. As explained in the Nirvana Sutra. Bodhisattva knowledge refers to Prajna Paramita (Prajna Paramita). Buddha knowledge refers to the Buddha eye. These two are the substance. Non-knowledge refers to the eleven emptinesses. Emptiness is not the illumination of wisdom, so it is called 'non-knowledge'. Being able to produce the light of wisdom, it is also called 'knowledge'. Just as the five dusts of the world are called the five desires, because they can produce desires. Non-knowledge, etc., although possessing the three kinds of knowledge, there is no discrimination. Therefore, it is said to be equal to non-knowledge. The previous eight aspects explain the Buddha's body through the exposition of the doors of the distinct characteristics of all dharmas. The following six aspects explain the Buddha's body through the exposition of the doors of the common characteristics of all dharmas. That oneness and difference, etc., are to penetrate all dharmas. Among them, the first explanation is neither one nor different. There are two meanings to the explanation. One is to dispel the discrimination of (one and different) appearances, 'one' and 'different' are both cut off, so it is called neither one nor different. The second is to highlight the distinction of merits, (the Buddha's) nature possesses ten thousand merits, called the non-one appearance. The nature of the ten thousand merits is complete.
如世虛空無礙不動非全別體名非異相。第二明其不自不他解有兩義。一遣相分別。自他並無名不自他。二顯德分別。隨化現形名不自相。法身體寂不隨緣變名不他相。第三明其非無非取亦有二解。一遣相分別。有無俱絕。是故名為非無非取。言非無相不著無也。言非取相不取有也。二顯德分別。隨化現形故非無相。自德常寂而無分別名非取相。第四明其不此彼岸等。解亦有二。一遣相分別。此彼中間一切皆無名不此岸及不彼岸不中流等。生死此岸涅槃彼岸聖道為中。對治門中說有此等。就實以求本無生死。故無此岸。既無生死知復對何說為彼岸。故上文言有縛有解。若本無縛其誰求解。兩邊既無約何說中。故無中流。二顯德分別。舍相證寂。故不此岸。得大涅槃不捨世間名不彼岸。染凈俱行不偏在中名不中流。第五明其而化眾生觀于寂滅亦不永滅。解亦有二。一遣相分別。雖化眾生觀于寂滅不取有相。為化眾生導以入寂故。化眾生而觀寂滅。滅而不取義有兩兼。是以言雖亦不永滅。不著無相。二顯德分別。雖化觀寂是入寂行。而不永滅是隨有行。第六明其不此不彼。解亦有二。一遣相分別。不此不彼就身以論。法身離相。故不在此亦不在彼。又佛國土一切皆如。無此可在名為不此。無彼可在名為不彼。言不以此不以彼
【現代漢語翻譯】 現代漢語譯本 如世間虛空一樣，沒有阻礙，不會動搖，但又不是完全不同的實體，所以叫做『非異相』（既不是完全相同也不是完全不同）。 第二點，說明它『不自不他』（既不是自己也不是其他）的含義，有兩種解釋。第一種是去除表象的分別。『自』和『他』都沒有，所以叫做『不自不他』。第二種是彰顯功德的分別。隨著教化而顯現各種形態，叫做『不自相』。法身本體寂靜，不隨因緣變化，叫做『不他相』。 第三點，說明它『非無非取』（既不是沒有也不是執取），也有兩種解釋。第一種是去除表象的分別。『有』和『無』都超越了，所以叫做『非無非取』。說『非無相』，是不執著于『無』。說『非取相』，是不執著于『有』。 第二種是彰顯功德的分別。隨著教化而顯現各種形態，所以『非無相』。自身的功德常住寂靜而沒有分別，叫做『非取相』。 第四點，說明它『不此岸彼岸等』（既不是此岸也不是彼岸等等）。也有兩種解釋。第一種是去除表象的分別。此岸、彼岸、中間，一切都沒有，所以叫做『不此岸及不彼岸不中流等』。生死是此岸，涅槃（Nirvana 解脫）是彼岸，聖道是中間。在對治煩惱的法門中，說有這些區分。但從實相的角度來看，本來就沒有生死，所以沒有此岸。既然沒有生死，又對什麼說是彼岸呢？所以上文說『有束縛，有解脫』，如果本來就沒有束縛，又由誰來求解脫呢？兩邊都沒有，又以什麼為依據來說中間呢？所以沒有中流。 第二種是彰顯功德的分別。捨棄表象而證得寂靜，所以『不此岸』。得到大涅槃（Maha-Nirvana 大解脫）而不捨棄世間，叫做『不彼岸』。染污和清凈同時進行，不偏執于中間，叫做『不中流』。 第五點，說明它『而化眾生觀于寂滅亦不永滅』（教化眾生，觀察寂滅，但也不會永遠滅亡）。也有兩種解釋。第一種是去除表象的分別。雖然教化眾生，觀察寂滅，但不執著于『有』的表象。爲了教化眾生，引導他們進入寂滅，所以教化眾生而觀察寂滅。『滅』而不執著，兼具兩種含義。因此說『雖亦不永滅』，是不執著于『無』的表象。 第二種是彰顯功德的分別。雖然教化和觀察寂滅，是進入寂滅的行為。但不會永遠滅亡，是隨順『有』的行為。 第六點，說明它『不此不彼』（既不在此也不在彼）。也有兩種解釋。第一種是去除表象的分別。『不此不彼』，就身體而言，法身（Dharmakaya 法的身體）脫離了表象，所以不在此處，也不在彼處。而且佛的國土一切都是如如不動的，沒有『此』可以稱之為『不此』，沒有『彼』可以稱之為『不彼』。說『不以此，不以彼』。
【English Translation】 English version It is like the void in the world, unobstructed and unmoving, yet not entirely a separate entity, hence called 'non-different appearance' (neither completely the same nor completely different). Secondly, it explains the meaning of 'neither self nor other' (neither itself nor other), which has two interpretations. The first is to eliminate the distinctions of appearances. There is neither 'self' nor 'other', so it is called 'neither self nor other'. The second is to reveal the distinctions of virtues. Manifesting various forms according to teachings is called 'not self-appearance'. The Dharma body (Dharmakaya) is inherently tranquil and does not change with conditions, called 'not other-appearance'. Thirdly, it explains 'neither non-existence nor grasping' (neither non-existent nor grasping), which also has two interpretations. The first is to eliminate the distinctions of appearances. Both 'existence' and 'non-existence' are transcended, so it is called 'neither non-existence nor grasping'. Saying 'not non-existence appearance' means not being attached to 'non-existence'. Saying 'not grasping appearance' means not grasping 'existence'. The second is to reveal the distinctions of virtues. Manifesting various forms according to teachings, hence 'not non-existence appearance'. One's own virtues are always tranquil and without distinctions, called 'not grasping appearance'. Fourthly, it explains 'not this shore, other shore, etc.' (neither this shore nor the other shore, etc.). There are also two interpretations. The first is to eliminate the distinctions of appearances. This shore, the other shore, and the middle, all are non-existent, so it is called 'not this shore, nor the other shore, nor the middle stream, etc.'. Samsara (birth and death) is this shore, Nirvana (liberation) is the other shore, and the holy path is the middle. In the methods of counteracting afflictions, these distinctions are said to exist. But from the perspective of true reality, there is originally no birth and death, so there is no this shore. Since there is no birth and death, what is there to call the other shore? Therefore, the previous text says 'there is bondage, there is liberation', if there was originally no bondage, who would seek liberation? Since both sides are non-existent, based on what is the middle spoken of? Therefore, there is no middle stream. The second is to reveal the distinctions of virtues. Abandoning appearances and realizing tranquility, hence 'not this shore'. Attaining Maha-Nirvana (Great Liberation) without abandoning the world, is called 'not the other shore'. Defilement and purity proceed simultaneously, without being biased in the middle, called 'not the middle stream'. Fifthly, it explains 'while transforming sentient beings, contemplating quiescence, yet not eternally extinguished' (teaching sentient beings, observing quiescence, but also not eternally extinguished). There are also two interpretations. The first is to eliminate the distinctions of appearances. Although transforming sentient beings, observing quiescence, but not being attached to the appearance of 'existence'. In order to transform sentient beings, guiding them into quiescence, therefore transforming sentient beings while observing quiescence. 'Extinguishing' without attachment, possessing both meanings. Therefore, it is said 'though also not eternally extinguished', not being attached to the appearance of 'non-existence'. The second is to reveal the distinctions of virtues. Although teaching and observing quiescence, it is the act of entering quiescence. But not eternally extinguished, is the act of following 'existence'. Sixthly, it explains 'not this, not that' (neither here nor there). There are also two interpretations. The first is to eliminate the distinctions of appearances. 'Not this, not that', in terms of the body, the Dharma body (Dharmakaya) is detached from appearances, so it is not here, nor is it there. Moreover, the Buddha's land is all Suchness, there is no 'this' that can be called 'not this', there is no 'that' that can be called 'not that'. Saying 'not with this, not with that'.
者就心而辨。以是為也。真心常寂不為於此名不以此。不為于彼名不以彼。又復眾生一切皆無。無此可為名不以此。無彼可為名不以彼。二顯德分別。法身充滿一切法界不偏在此不偏在彼。是故名為不此不彼。大悲普覆不偏為彼名不以此及不以彼。上來離相明無所可。不取智知不可識識。明離妄想彰無能取。聖不能解。是故名為不可智知。凡不能緣。是故名為不可識識。上來第一明離妄想。自下第二彰離假名。于中初明佛體離相彰無所名。末後一切言語道斷。彰離假名明無能名。前離相中有十一門。第一約對明闇法明佛離相。解有兩義。一遣相分別。明闇並絕。是故說言無晦無明。晦猶闇也。明闇在情。真處無情故無晦明。二顯德分別。真慧照明故云無晦。實證止緣故曰無明。二無名無相此直遣相。稱體本無故曰無名。形狀叵得說為無相。三無強無弱解有兩義。一遣相分別。強弱並絕名無強弱。體外無他。知復對誰說強說弱。二顯德分別。內心卑濡故曰無強。德行高勝故云無弱。四非凈非穢解亦有二。一遣相分別。染凈兩泯名非凈穢。若本有穢可除為凈穢。本不為除何說凈。二顯德分別。現起染過名為非凈。體出塵染故曰非穢。五不在方及不離方解亦有二。一遣相分別。在離並無。方謂處也無處可在名不在方。無處可
遠名不離方。二顯德分別。法身出相名不在方。爾化在處名不離方。六非有為非無為解亦有二。一遣相分別。有為無為二相雙絕名非有為非無為矣。問曰。佛常可非有為無為應好。何故非乎。釋言。據實有為本無。知復對何說為無為。故亦非之。二顯德分別。法身體寂故非有為。妙用煩興故非無為。七無示說此唯遣相。將言對人名之為示。以言宣法目之為說。于真無言故無示說。八約六度六弊法門而顯佛身。解有三義。一遣相分別。六度六弊一切悉無。是故說言不施不慳乃至第六不智不愚。二就遣相顯德分別。就檀度中於真無舍故云無施。此句遣相。隨世修檀故曰不慳。此句顯德。就戒度中於第一義無惡可防故云不戒。此句遣相。隨世離罪故曰不犯。此句顯德。就忍辱中於第一義無辱可忍故云不忍。此句遣相。隨世離瞋故曰不恚。此句顯德。就精進中於理無修故曰不進。此句遣相。隨世勤策故言不怠。此句顯德。就禪度中於第一義無心可靜故云不定。此句遣相。隨世修禪故曰不亂。此句顯德。就慧度中於第一義無慧可修故云不智。此句遣相。隨世修智稱曰不愚。此就遣相顯德分別。第三唯就顯德分別。示起染過故無施等。常行凈德故無慳等。九不誡不欺誡就口誠謂實也。欺是誑也。實語名誠虛言曰欺。解有三義。一遣
【現代漢語翻譯】 現代漢語譯本 遠名不離方：佛的盛名傳揚四方，但佛身並不侷限於某個地方。二顯德分別：從兩個方面來彰顯佛的功德。法身（Dharmakaya，佛的真身）顯現時，超越了具體的形象，因此不能說它在某個特定的地方。而佛爲了教化眾生，會應化到不同的地方，所以又可以說佛的名聲遍佈各地。 六非有為非無為解亦有二：對於『非有為』和『非無為』的解釋也有兩種。一遣相分別：『有為』和『無為』這兩種概念都超越了，就叫做『非有為非無為』。問曰：佛的常態難道不應該是『有為』或『無為』嗎？為什麼說『非有為非無為』呢？釋言：從實相的角度來看，『有為』的本質是空無的，既然『有為』本不存在，又何必相對地說『無為』呢？所以也否定『無為』。二顯德分別：法身（Dharmakaya，佛的真身）是寂靜的，所以說『非有為』；但佛的妙用無時無刻不在顯現，所以說『非無為』。 七無示說此唯遣相：『無示』和『無說』只是爲了破除執著。用語言來教導眾生叫做『示』，用語言來宣講佛法叫做『說』。但在真正的實相中，是沒有語言的，所以說『無示』和『無說』。 八約六度六弊法門而顯佛身：通過六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）和六弊（Six Deficiencies，慳貪、毀戒、嗔恚、懈怠、散亂、愚癡）的法門來彰顯佛身。解有三義：一遣相分別：六度（Six Perfections，佈施、持戒、忍辱、精進、禪定、智慧）和六弊（Six Deficiencies，慳貪、毀戒、嗔恚、懈怠、散亂、愚癡）一切都是空無的，所以說『不施不慳』，乃至第六『不智不愚』。二就遣相顯德分別：從破除執著和彰顯功德兩個方面來解釋。就佈施（Dāna）來說，在真如實相中，沒有『舍』這個概念，所以說『無施』，這是破除執著；但佛隨順世俗，仍然行佈施，所以說『不慳』，這是彰顯功德。就持戒（Śīla）來說，在第一義諦中，沒有惡行需要防範，所以說『不戒』，這是破除執著；但佛隨順世俗，遠離罪惡，所以說『不犯』，這是彰顯功德。就忍辱（Kṣānti）來說，在第一義諦中，沒有侮辱需要忍受，所以說『不忍』，這是破除執著；但佛隨順世俗，遠離嗔恨，所以說『不恚』，這是彰顯功德。就精進（Vīrya）來說，從真理的角度來看，沒有什麼需要修行的，所以說『不進』，這是破除執著；但佛隨順世俗，勤奮努力，所以說『不怠』，這是彰顯功德。就禪定（Dhyāna）來說，在第一義諦中，沒有心可以安定，所以說『不定』，這是破除執著；但佛隨順世俗，修習禪定，所以說『不亂』，這是彰顯功德。就智慧（Prajñā）來說，在第一義諦中，沒有智慧可以修習，所以說『不智』，這是破除執著；但佛隨順世俗，修習智慧，所以說『不愚』。這是從破除執著和彰顯功德兩個方面來解釋。第三唯就顯德分別：佛示現出好像被染污的過失，所以說『無施』等；佛經常行清凈的功德，所以說『無慳』等。 九不誡不欺誡就口誠謂實也：『不誡』和『不欺』，『誡』指的是口頭的誠實，『誠』就是說實話。欺是誑也：『欺』就是欺騙，說實話叫做『誠』，說假話叫做『欺』。解有三義：解釋有三種含義。一遣
【English Translation】 English version 『Far-reaching fame does not depart from location』 means that the Buddha's great reputation spreads in all directions, but the Buddha's body is not limited to a specific place. 『Twofold manifestation of virtue』 means to highlight the Buddha's merits from two aspects. When the Dharmakaya (the true body of the Buddha) manifests, it transcends concrete images, so it cannot be said to be in a specific place. However, in order to teach sentient beings, the Buddha will manifest in different places, so it can be said that the Buddha's fame is everywhere. 『Sixfold non-conditioned, non-unconditioned』 also has two interpretations: Regarding the explanation of 『non-conditioned』 and 『non-unconditioned,』 there are also two interpretations. One is to differentiate by eliminating characteristics: When both concepts of 『conditioned』 and 『unconditioned』 are transcended, it is called 『non-conditioned, non-unconditioned.』 Question: Shouldn't the Buddha's normal state be 『conditioned』 or 『unconditioned』? Why say 『non-conditioned, non-unconditioned』? Answer: From the perspective of true reality, the essence of 『conditioned』 is emptiness. Since 『conditioned』 does not exist in the first place, why bother to relatively say 『unconditioned』? Therefore, 『unconditioned』 is also negated. Two is to differentiate by manifesting virtue: The Dharmakaya (the true body of the Buddha) is tranquil, so it is said to be 『non-conditioned』; but the Buddha's wonderful functions are manifested at all times, so it is said to be 『non-unconditioned.』 『Sevenfold non-demonstration, non-speaking』 only eliminates characteristics: 『Non-demonstration』 and 『non-speaking』 are only to break attachments. Using language to teach sentient beings is called 『demonstration,』 and using language to proclaim the Dharma is called 『speaking.』 But in true reality, there is no language, so it is said to be 『non-demonstration』 and 『non-speaking.』 『Manifesting the Buddha-body through the Dharma gate of the Six Perfections and Six Deficiencies』: Manifesting the Buddha-body through the Dharma gate of the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) and the Six Deficiencies (stinginess, violation of precepts, anger, laziness, distraction, ignorance). There are three meanings to the explanation: One is to differentiate by eliminating characteristics: The Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) and the Six Deficiencies (stinginess, violation of precepts, anger, laziness, distraction, ignorance) are all empty, so it is said 『not giving, not stingy,』 up to the sixth 『not ignorant, not foolish.』 Two is to differentiate by eliminating characteristics and manifesting virtue: Explaining from the two aspects of eliminating attachments and manifesting merits. Regarding giving (Dāna), in true reality, there is no concept of 『giving,』 so it is said 『no giving,』 which is eliminating attachments; but the Buddha follows the mundane and still practices giving, so it is said 『not stingy,』 which is manifesting merits. Regarding precepts (Śīla), in the ultimate truth, there are no evil deeds to guard against, so it is said 『no precepts,』 which is eliminating attachments; but the Buddha follows the mundane and stays away from sins, so it is said 『not violating,』 which is manifesting merits. Regarding patience (Kṣānti), in the ultimate truth, there is no insult to endure, so it is said 『no patience,』 which is eliminating attachments; but the Buddha follows the mundane and stays away from anger, so it is said 『not wrathful,』 which is manifesting merits. Regarding diligence (Vīrya), from the perspective of truth, there is nothing to cultivate, so it is said 『no diligence,』 which is eliminating attachments; but the Buddha follows the mundane and works hard, so it is said 『not lazy,』 which is manifesting merits. Regarding meditation (Dhyāna), in the ultimate truth, there is no mind to calm, so it is said 『no meditation,』 which is eliminating attachments; but the Buddha follows the mundane and practices meditation, so it is said 『not distracted,』 which is manifesting merits. Regarding wisdom (Prajñā), in the ultimate truth, there is no wisdom to cultivate, so it is said 『no wisdom,』 which is eliminating attachments; but the Buddha follows the mundane and cultivates wisdom, so it is said 『not foolish.』 This is explaining from the two aspects of eliminating attachments and manifesting merits. Three is only differentiating by manifesting virtue: The Buddha manifests as if there are defiled faults, so it is said 『no giving,』 etc.; the Buddha constantly practices pure merits, so it is said 『no stinginess,』 etc. 『Ninefold non-admonishing, non-deceiving』: 『Non-admonishing』 and 『non-deceiving,』 『admonishing』 refers to verbal honesty, 『honesty』 is telling the truth. 『Deceiving is lying』: 『Deceiving』 is cheating, telling the truth is called 『honesty,』 and telling lies is called 『deceiving.』 There are three meanings to the explanation: There are three meanings to the explanation. One is to eliminate
相分別誠欺並無。是故名為不誠不欺。以無言故。二就遣相顯德分別。于真法中實言二無故曰不誠。此遣相也。隨世實語故言不欺。第三唯就顯德分別。權言度物故曰不誠。真語化物稱曰不欺。十不來不去來去。就身解有兩義。一遣相分別。來去悉無名不來去。二顯分別。法身常住名不來去。第十一門不出不入。出入就意。隨有名出。證知云入。解亦有二。一遣相分別。出入悉無名不出入。二顯德分別。行常入如故曰不出。隨化常有故曰不入。上來明其佛體離相乃至一切言語道斷。彰佛離名。名字是其言說所依名言語道。名由相生。情相本無。依何施名。是一切言語道斷。上來第二明離假名。自下第三明離言說。于中初明佛體離相。彰離所說。末後不可言說顯示。正明離言彰離能說。前離相中有十六門。一非福田非不福田。解有兩義。一遣相分別。田與非田一切悉無名非福田非不福田。不同善人故非福田。不同罪人故非不福。二就遣相顯德分別。法身平等無受供者名非福田。此是遣相。隨化示受故非不田。此句顯德。二非供養非不應供兩解同前。三非取非舍取凈舍染名為取捨。解有兩義。一遣相分別。取捨悉離名不取捨。二顯德分別。不偏住著名為非取。染凈雙隨故曰非舍。四非相無相。有名為相空名無相。解有兩義
【現代漢語翻譯】 現代漢語譯本 『相分別誠欺並無』：相的分別，誠實和欺騙，實際上都是不存在的。 『是故名為不誠不欺』：因此，（佛）被稱為既非誠實也非欺騙。 『以無言故』：因為（佛）沒有言語。 『二就遣相顯德分別』：第二種解釋是就去除表相和彰顯功德兩方面來分別。 『于真法中實言二無故曰不誠』：在真正的佛法中，誠實和虛妄兩種說法都不存在，所以說『不誠』。這是去除表相。 『隨世實語故言不欺』：隨順世俗的真實語言，所以說『不欺』。 『第三唯就顯德分別』：第三種解釋是僅僅就彰顯功德一方面來分別。 『權言度物故曰不誠』：爲了方便引導眾生而說的權巧之語，所以說『不誠』。 『真語化物稱曰不欺』：用真實之語教化眾生，所以稱作『不欺』。 『十不來不去來去』：第十個問題是關於『不來不去』和『來去』。 『就身解有兩義』：就（佛）身來解釋，有兩種含義。 『一遣相分別。來去悉無名不來去』：第一種是去除表相的解釋，（佛）既沒有來也沒有去，所以稱為『不來不去』。 『二顯分別。法身常住名不來去』：第二種是彰顯功德的解釋，法身是永恒存在的，所以稱為『不來不去』。 『第十一門不出不入』：第十一個問題是關於『不出不入』。 『出入就意。隨有名出。證知云入』：『出』和『入』是就意念而言的。隨著名相的產生而有『出』，通過證悟而有『入』。 『解亦有二』：對此也有兩種解釋。 『一遣相分別。出入悉無名不出入』：第一種是去除表相的解釋，（佛）既沒有『出』也沒有『入』，所以稱為『不出不入』。 『二顯德分別。行常入如故曰不出。隨化常有故曰不入』：第二種是彰顯功德的解釋，（佛）的行為始終符合如如不動的真理，所以說『不出』。隨著教化而常有示現，所以說『不入』。 『上來明其佛體離相乃至一切言語道斷。彰佛離名』：上面說明了佛的本體是遠離一切表相的，乃至一切言語都無法描述，彰顯了佛是超越名相的。 『名字是其言說所依名言語道。名由相生。情相本無。依何施名。是一切言語道斷』：名字是言語所依賴的基礎，稱為言語之道。名字由表相而生。如果情感和表相本來就不存在，又依據什麼來施加名字呢？這就是一切言語都無法描述的含義。 『上來第二明離假名。自下第三明離言說』：上面第二部分說明了遠離虛假的名相。下面第三部分說明了遠離言語。 『于中初明佛體離相。彰離所說。末後不可言說顯示。正明離言彰離能說』：其中首先說明佛的本體是遠離表相的，彰顯了遠離所說的內容。最後用不可言說來顯示，正是爲了說明遠離言語，彰顯遠離能說的主體。 『前離相中有十六門』：前面關於遠離表相的部分有十六個方面。 『一非福田非不福田』：第一個方面是『非福田非不福田』。 『解有兩義』：對此有兩種解釋。 『一遣相分別。田與非田一切悉無名非福田非不福田。不同善人故非福田。不同罪人故非不福』：第一種是去除表相的解釋，『福田』和『非福田』一切都不存在，所以稱為『非福田非不福田』。不同於善人，所以說『非福田』。不同於罪人，所以說『非不福田』。 『二就遣相顯德分別。法身平等無受供者名非福田。此是遣相。隨化示受故非不田。此句顯德』：第二種是就去除表相和彰顯功德兩方面來分別。法身是平等無二的，沒有接受供養的人，所以稱為『非福田』。這是去除表相。隨順教化而示現接受供養，所以說『非不福田』。這句話是彰顯功德。 『二非供養非不應供兩解同前』：第二個方面是『非供養非不應供』，兩種解釋與前面相同。 『三非取非舍取凈舍染名為取捨』：第三個方面是『非取非舍』。取清凈的，舍染污的，稱為『取捨』。 『解有兩義』：對此有兩種解釋。 『一遣相分別。取捨悉離名不取捨』：第一種是去除表相的解釋，遠離一切『取』和『舍』，所以稱為『不取捨』。 『二顯德分別。不偏住著名為非取。染凈雙隨故曰非舍』：第二種是彰顯功德的解釋，不偏執于任何一方，所以稱為『非取』。隨順染和凈兩種情況，所以說『非舍』。 『四非相無相。有名為相空名無相』：第四個方面是『非相無相』。有形可見的稱為『相』，空無自性的稱為『無相』。 『解有兩義』：對此有兩種解釋。
【English Translation】 English version '相分別誠欺並無' (xiāng fēnbié chéng qī bìng wú): The distinctions of characteristics, truthfulness, and deception, in reality, do not exist. '是故名為不誠不欺' (shì gù míng wéi bù chéng bù qī): Therefore, (the Buddha) is called neither truthful nor deceptive. '以無言故' (yǐ wú yán gù): Because (the Buddha) has no words. '二就遣相顯德分別' (èr jiù qiǎn xiāng xiǎn dé fēnbié): The second explanation is to distinguish between removing appearances and revealing virtues. '于真法中實言二無故曰不誠' (yú zhēn fǎ zhōng shí yán èr wú gù yuē bù chéng): In the true Dharma, both truth and falsehood do not exist, so it is said 'not truthful'. This is removing appearances. '隨世實語故言不欺' (suí shì shí yǔ gù yán bù qī): Following the real language of the world, so it is said 'not deceptive'. '第三唯就顯德分別' (dì sān wéi jiù xiǎn dé fēnbié): The third explanation is only to distinguish in terms of revealing virtues. '權言度物故曰不誠' (quán yán dù wù gù yuē bù chéng): Speaking expedient words to guide beings, so it is said 'not truthful'. '真語化物稱曰不欺' (zhēn yǔ huà wù chēng yuē bù qī): Using true words to transform beings, so it is called 'not deceptive'. '十不來不去來去' (shí bù lái bù qù lái qù): The tenth question is about 'neither coming nor going' and 'coming and going'. '就身解有兩義' (jiù shēn jiě yǒu liǎng yì): Regarding the explanation of (the Buddha's) body, there are two meanings. '一遣相分別。來去悉無名不來去' (yī qiǎn xiāng fēnbié. lái qù xī wú míng bù lái qù): The first is the explanation of removing appearances, (the Buddha) neither comes nor goes, so it is called 'neither coming nor going'. '二顯分別。法身常住名不來去' (èr xiǎn fēnbié. fǎ shēn cháng zhù míng bù lái qù): The second is the explanation of revealing virtues, the Dharmakaya (fǎ shēn) is eternally abiding, so it is called 'neither coming nor going'. '第十一門不出不入' (dì shí yī mén bù chū bù rù): The eleventh question is about 'neither going out nor going in'. '出入就意。隨有名出。證知云入' (chū rù jiù yì. suí yǒu míng chū. zhèng zhī yún rù): 'Going out' and 'going in' are in terms of intention. With the arising of names and forms, there is 'going out'; through realization, there is 'going in'. '解亦有二' (jiě yì yǒu èr): There are also two explanations for this. '一遣相分別。出入悉無名不出入' (yī qiǎn xiāng fēnbié. chū rù xī wú míng bù chū rù): The first is the explanation of removing appearances, (the Buddha) neither 'goes out' nor 'goes in', so it is called 'neither going out nor going in'. '二顯德分別。行常入如故曰不出。隨化常有故曰不入' (èr xiǎn dé fēnbié. xíng cháng rù rú gù yuē bù chū. suí huà cháng yǒu gù yuē bù rù): The second is the explanation of revealing virtues, (the Buddha's) actions always accord with the thusness (rú) of reality, so it is said 'not going out'. With the constant manifestation of transformation, so it is said 'not going in'. '上來明其佛體離相乃至一切言語道斷。彰佛離名' (shàng lái míng qí fó tǐ lí xiāng nǎi zhì yīqiè yányǔ dào duàn. zhāng fó lí míng): The above explains that the Buddha's essence is apart from all appearances, even to the point where all language is cut off, revealing that the Buddha is beyond names and forms. '名字是其言說所依名言語道。名由相生。情相本無。依何施名。是一切言語道斷' (míngzì shì qí yánshuō suǒ yī míng yányǔ dào. míng yóu xiāng shēng. qíng xiāng běn wú. yī hé shī míng. shì yīqiè yányǔ dào duàn): Names are the basis upon which speech relies, called the path of language. Names arise from appearances. If emotions and appearances are fundamentally non-existent, upon what can names be applied? This is the meaning of the cutting off of all language. '上來第二明離假名。自下第三明離言說' (shàng lái dì èr míng lí jiǎ míng. zì xià dì sān míng lí yánshuō): The second part above explains being apart from false names. The third part below explains being apart from speech. '于中初明佛體離相。彰離所說。末後不可言說顯示。正明離言彰離能說' (yú zhōng chū míng fó tǐ lí xiāng. zhāng lí suǒ shuō. mò hòu bù kě yánshuō xiǎnshì. zhèng míng lí yán zhāng lí néng shuō): Among them, the first explains that the Buddha's essence is apart from appearances, revealing being apart from what is spoken. The last uses the display of the unspeakable, precisely to explain being apart from speech, revealing being apart from the speaker. '前離相中有十六門' (qián lí xiāng zhōng yǒu shíliù mén): The previous part about being apart from appearances has sixteen aspects. '一非福田非不福田' (yī fēi fútián fēi bù fútián): The first aspect is 'neither a field of merit nor not a field of merit'. '解有兩義' (jiě yǒu liǎng yì): There are two explanations for this. '一遣相分別。田與非田一切悉無名非福田非不福田。不同善人故非福田。不同罪人故非不福' (yī qiǎn xiāng fēnbié. tián yǔ fēi tián yīqiè xī wú míng fēi fútián fēi bù fútián. bùtóng shànrén gù fēi fútián. bùtóng zuìrén gù fēi bù fú): The first is the explanation of removing appearances, 'field of merit' and 'not a field of merit' do not exist at all, so it is called 'neither a field of merit nor not a field of merit'. Different from virtuous people, so it is said 'not a field of merit'. Different from sinful people, so it is said 'not not a field of merit'. '二就遣相顯德分別。法身平等無受供者名非福田。此是遣相。隨化示受故非不田。此句顯德' (èr jiù qiǎn xiāng xiǎn dé fēnbié. fǎ shēn píngděng wú shòu gòng zhě míng fēi fútián. cǐ shì qiǎn xiāng. suí huà shì shòu gù fēi bù tián. cǐ jù xiǎn dé): The second is to distinguish between removing appearances and revealing virtues. The Dharmakaya (fǎ shēn) is equal and without duality, there is no receiver of offerings, so it is called 'not a field of merit'. This is removing appearances. Following transformation and showing acceptance, so it is said 'not not a field of merit'. This sentence reveals virtue. '二非供養非不應供兩解同前' (èr fēi gòngyǎng fēi bù yìng gòng liǎng jiě tóng qián): The second aspect is 'neither offering nor not deserving of offering', the two explanations are the same as before. '三非取非舍取凈舍染名為取捨' (sān fēi qǔ fēi shě qǔ jìng shě rǎn míng wéi qǔ shě): The third aspect is 'neither taking nor abandoning'. Taking the pure and abandoning the defiled is called 'taking and abandoning'. '解有兩義' (jiě yǒu liǎng yì): There are two explanations for this. '一遣相分別。取捨悉離名不取捨' (yī qiǎn xiāng fēnbié. qǔ shě xī lí míng bù qǔ shě): The first is the explanation of removing appearances, being apart from all 'taking' and 'abandoning', so it is called 'neither taking nor abandoning'. '二顯德分別。不偏住著名為非取。染凈雙隨故曰非舍' (èr xiǎn dé fēnbié. bù piān zhù zhù míng wéi fēi qǔ. rǎn jìng shuāng suí gù yuē fēi shě): The second is the explanation of revealing virtues, not being attached to any one side, so it is called 'not taking'. Following both the defiled and the pure, so it is said 'not abandoning'. '四非相無相。有名為相空名無相' (sì fēi xiāng wú xiāng. yǒu míng wéi xiāng kōng míng wú xiāng): The fourth aspect is 'neither characteristic nor no characteristic'. Having form and visibility is called 'characteristic', emptiness and no self-nature is called 'no characteristic'. '解有兩義' (jiě yǒu liǎng yì): There are two explanations for this.
。一遣相分別就真以求。相本不有故曰非相。亦無遣有。非相可存名非無相。二就遣相顯德分別。法身常寂故曰非相。妙用隨緣故非無相。五同真際等法性。此句唯就顯實分別。如來法身與彼真際法性體同。同體無別故曰同矣。六不可稱量。此句唯就遣相分別。口言不及名不可稱。心緣不至名不可量。超過世人稱量分齊。是故名為過諸稱量。七非大非小解有兩義。一遣相分別。大小並絕名非大小。二顯德分別。能小非大。能大非小。是故名為非大非小。八非見聞覺知眼識隨生見。耳識隨生聞。三識隨生覺。意識隨生知。此句唯就遣相分別。如來法身不同事相。六情諸根亦不同彼六塵境界。是故非見乃至非知。九離結縛。此唯遣相。一切煩惱佛悉斷除名離結縛。又復據實從來不有名離結縛。十等諸智及同眾生。實性平等凡聖一如。故等諸智同眾生矣。第十一門于諸法無分別。前等於人此等於法。染凈平等。故無分別。第十二門一切無失無濁無惱。口無過失。心無濁亂。身無衰惱。第十三門無作無起無果可作無因可起。第十四門無生無滅。體真常住無有始生亦無終滅。第十五門無畏無憂無喜無厭。情相悉無故無畏憂及喜厭矣。第十六門明無已有當有今有。無有起已謝性過去。故非已有。亦非現無當來始生故無當有。亦非本
無今生之義。故無今有。上來廣舉佛體離無相明無所說。不可一切言說顯示。正明離言彰無能說。言依相起。無相可論。知何所說。是故不可一切言說分別顯示。又復言說皆依情起。情想本無。誰起言論。是故不可言說顯示。上來別觀下總結之。言如來身為若此者。結明所觀。作如是下結明能觀。作如是觀結已能觀。以觀下辨觀邪政令他正覺。上來維摩見釋迦佛。自下第二維摩以神力令諸大眾見阿閦佛。于中有四。一舍利弗問維摩詰前所從來處。如來為辨。二大眾聞說求欲見之。如來遣示。三維摩為現遠樓妙喜安置此土大眾同見。四為化事訖土還本處大眾同見。就初段中。舍利初問后佛為辨。舍利問中汝從何沒來生此者。彼舍利弗欲使維摩現本來處。使眾同見發願求生。所以問之。下維摩詰呵其所問。彰實無生。令眾趣入。于中有三。一就舍利所得之法明理無生。二于意云何譬如幻下。明法虛幻彰事無生。三沒者已下。簡聖異凡明己無生。前中三句初維摩詰反問舍利。汝所得結有沒生乎。沒猶滅也。二舍利答。無沒生也舍利所得空無我理。不同事有故無生沒。三維摩詰約答反可。若所得法無沒生相。云何問云汝於何沒而成至此。第二段中句別有五。一維摩詰舉喻反問。于意云何譬如幻師幻作男女寧沒生也隨相論之。業
如幻師。由業造作六道之報名作男女。就本以說。心如幻師。由心造作一切種形名作男女。二舍利正答。無沒生也幻無定實。故無生沒。三維摩詰舉法及問。汝豈不聞佛說諸法如幻相呼。四舍利弗答曰如是。五維摩詰約答反呵。若一切法如幻相者。云何問云汝於何沒而成生此。第三段中初云沒者為虛誑法壞敗之相生者為虛誑法相續之相。簡凡異聖。菩薩雖沒不盡善本雖生不長諸惡。彰聖異凡明己無生。自下第二如來為辨。于中有三。一如來因問辨出維摩所從來處。二舍利嘆。三維摩因嘆辨己來意。就初段中佛告舍利國名妙喜佛號無動。正出來處。法華經中說阿閦佛在歡喜國。今云妙喜大況相似。是維摩詰于彼國沒而來生。此就人辨來。前舍利弗問維摩。何故不自辨出使佛說乎。釋云。維摩前彰己體實無生沒。今人舍相觀察趣求。今若自說彼沒此生。與前交反。故自不說如來為辨之。二舍利讚歎之中。未有總嘆。是人乃能捨清凈土而來樂此多怒害處別以嘆之。第三維摩顯來意中句別有五。一維摩問。日光出時與冥合乎。冥謂闇也。二舍利答。不也總答。日出無冥別以答之。三維摩重問。夫日何故行閻浮提。四舍利答。欲以明照為之除冥。五維摩詰約答顯己。菩薩如是合前日也。雖生不凈合行閻浮。為化眾生合欲明照。不
【現代漢語翻譯】 現代漢語譯本：
就像幻術師一樣，由於業力的作用，變造出六道眾生的名號，並假名為男女。這是就表象而言的。心就像幻術師，由心變造出各種各樣的形態，並假名為男女。這是從本質上來說的。舍利弗正確地回答說，沒有『沒』（死亡）和『生』（出生）這回事，因為幻象沒有固定的實體，所以沒有生滅。
維摩詰舉出佛法並提問：『你難道沒有聽佛說過，一切諸法都如幻象嗎？』舍利弗回答說：『是的，我聽過。』維摩詰借用舍利弗的回答，反過來責問他：『如果一切法都如幻象，為什麼還要問我從哪裡『沒』，又到哪裡『生』呢？』
在第三段中，首先說『沒』是指虛假的、欺騙性的法壞滅的表象，『生』是指虛假的、欺騙性的法相續的表象。這是爲了區分凡夫和聖人。菩薩雖然示現『沒』，但不會完全失去善的根本；雖然示現『生』，但不會增長各種惡行。這彰顯了聖人與凡夫的不同，表明自己實際上沒有生滅。
接下來，如來佛將為我們辨明。其中有三個部分：一是如來因舍利弗的提問，辨明維摩詰所來的地方；二是舍利弗的讚歎；三是維摩詰因舍利弗的讚歎，辨明自己前來的用意。就第一部分而言，佛告訴舍利弗，那個國家名叫妙喜國（Abhirati），佛號無動佛（Akshobhya Buddha）。這直接指出了維摩詰所來的地方。《法華經》中說阿閦佛（Akshobhya Buddha）在歡喜國（Abhirati），與這裡說的妙喜國（Abhirati）大致相似。維摩詰是從那個國家『沒』，然後來到這裡的。這是就人而言辨明他的來處。之前舍利弗問維摩詰，為什麼不自己說明來處，而要讓佛來說呢？解釋說，維摩詰之前已經表明自己的本體實際上沒有生滅。現在人們執著于表象，觀察和追求。如果現在自己說從那裡『沒』，到這裡『生』，就與之前的說法相矛盾了。所以自己不說，而由如來佛來辨明。
在舍利弗的讚歎中，首先是總體的讚歎：『這個人竟然能夠捨棄清凈的佛土，而來到這個充滿憤怒和危害的地方！』這是特別地讚歎他。
第三部分，維摩詰顯明自己前來的用意，每一句都有不同的含義。一是維摩詰問：『太陽出來的時候，與黑暗混合在一起嗎？』這裡的『冥』指的是黑暗。二是舍利弗回答：『不會。』這是總體的回答，太陽出來就沒有黑暗。三是維摩詰再次提問：『太陽為什麼要在閻浮提（Jambudvipa）執行呢？』四是舍利弗回答：『爲了用光明照耀，驅除黑暗。』五是維摩詰借用舍利弗的回答來顯明自己的用意：菩薩也是這樣，就像前面的太陽一樣。雖然生在不凈的地方，就像在閻浮提（Jambudvipa）執行；爲了教化眾生，就像用光明照耀一樣。
【English Translation】 English version:
Like an illusionist, due to the workings of karma, he fabricates the names of beings in the six realms, and provisionally calls them male and female. This is speaking in terms of appearances. The mind is like an illusionist, fabricating all kinds of forms and provisionally calling them male and female. This is speaking from the perspective of essence. Shariputra (Sariputta) correctly replied that there is no such thing as 『cessation』 (death) or 『birth』 (arising), because illusions have no fixed substance, so there is no arising or ceasing.
Vimalakirti (Vimalkirti) cites the Dharma and asks: 『Have you not heard the Buddha say that all dharmas are like illusions?』 Shariputra (Sariputta) replied: 『Yes, I have heard that.』 Vimalakirti (Vimalkirti) uses Shariputra's (Sariputta's) answer to question him in return: 『If all dharmas are like illusions, why do you ask me where I 『ceased』 from and where I 『arose』 to?』
In the third section, it is first said that 『cessation』 refers to the appearance of the destruction of false and deceptive dharmas, and 『arising』 refers to the appearance of the continuation of false and deceptive dharmas. This is to distinguish between ordinary beings and sages. Although Bodhisattvas manifest 『cessation』, they do not completely lose the root of goodness; although they manifest 『arising』, they do not increase various evil deeds. This highlights the difference between sages and ordinary beings, and shows that they actually have no arising or ceasing.
Next, the Tathagata (Tathagata) will clarify for us. There are three parts: first, the Tathagata (Tathagata), because of Shariputra's (Sariputta's) question, clarifies where Vimalakirti (Vimalkirti) came from; second, Shariputra's (Sariputta's) praise; third, Vimalakirti (Vimalkirti), because of Shariputra's (Sariputta's) praise, clarifies his intention in coming. As for the first part, the Buddha tells Shariputra (Sariputta) that the country is called Abhirati (妙喜國), and the Buddha is called Akshobhya Buddha (無動佛). This directly points out where Vimalakirti (Vimalkirti) came from. The Lotus Sutra says that Akshobhya Buddha (阿閦佛) is in the Land of Joy (歡喜國), which is roughly similar to the Abhirati (妙喜國) mentioned here. Vimalakirti (Vimalkirti) 『ceased』 from that country and then came here. This is clarifying his origin in terms of the person. Before, Shariputra (Sariputta) asked Vimalakirti (Vimalkirti) why he didn't explain his origin himself, but had the Buddha explain it? The explanation is that Vimalakirti (Vimalkirti) had previously stated that his essence actually had no arising or ceasing. Now people are attached to appearances, observing and pursuing. If he himself now said that he 『ceased』 from there and 『arose』 here, it would contradict his previous statement. Therefore, he did not say it himself, but had the Tathagata (Tathagata) clarify it.
In Shariputra's (Sariputta's) praise, first is the overall praise: 『This person is actually able to abandon the pure Buddha land and come to this place full of anger and harm!』 This is a special praise for him.
In the third part, Vimalakirti (Vimalkirti) reveals his intention in coming, each sentence having a different meaning. First, Vimalakirti (Vimalkirti) asks: 『When the sun comes out, does it mix with darkness?』 Here, 『darkness』 refers to darkness. Second, Shariputra (Sariputta) replies: 『No.』 This is a general answer; when the sun comes out, there is no darkness. Third, Vimalakirti (Vimalkirti) asks again: 『Why does the sun travel in Jambudvipa (閻浮提)?』 Fourth, Shariputra (Sariputta) replies: 『To illuminate with light and dispel darkness.』 Fifth, Vimalakirti (Vimalkirti) uses Shariputra's (Sariputta's) answer to reveal his intention: Bodhisattvas are also like this, like the sun mentioned earlier. Although born in an impure place, like traveling in Jambudvipa (閻浮提); to teach and transform sentient beings, like illuminating with light.
與愚合日光出則無眾冥。但滅眾生煩惱闇耳合為除冥。此初段竟。第二段中。初明大眾聞說求見。后佛遣示。眾求見中。渴仰欲見妙喜世界求見其土。不動如來及菩薩等求見其人。佛遣示中。佛知一切眾會所念明告所由。告維摩等正勸令現。眾皆欲見彰勸所以。此兩段竟。第三段中初維摩詰為現妙喜。后眾同見。維摩現中先自思念。我當不起樓妙喜國安置此土。作是念已入三昧下如念正取。前中初言不起坐者。彰化自在顯己力能。示不思議解脫德也。樓妙喜國鐵圍山等舉所取事謂土及人。于中前別。妙喜世界成就如是無量功德總以結之。上至阿迦下至水際明取分齊。以右手等顯樓取相。在手迴轉如陶家輪。回來至此名入此界。驚之不重如持華鬘。令眾同見名示一切。后正取中句別有四。一入三昧取彼置此。二彰彼眾有覺不覺。先彰覺者后顯不覺。前明覺中。先彰彼眾請問取者並求佛護。下佛答之。非我維摩。不覺可知。三明妙喜雖入此界而不增減。四娑婆雖容彼土。亦不迫隘如本不異。自下第二大眾同見。于中五句。一佛觀察。汝等且觀妙喜世界勸觀彼佛。其國嚴飾重勸勸土。菩薩行凈弟子清白勸觀彼眾。二大眾同答皆曰已見。三佛觀修學。欲得如是清凈佛土當學無動所行之道。四明此眾發願求生。五如來為記堅其去
【現代漢語翻譯】 現代漢語譯本 與愚昧之人在一起，就像太陽升起時，所有的黑暗都會消失一樣。但（與維摩詰在一起）只是爲了消除眾生的煩惱和黑暗，這才是真正的消除黑暗。這是第一段的結束。第二段中，首先闡明大眾聽說后渴望見到（妙喜世界），然後佛陀指示（維摩詰）顯現。大眾渴望見到（妙喜世界），是渴望見到那個國土，渴望見到不動如來（Akshobhya Buddha，音譯為阿閦佛，意為『不憤怒』或『不動』的佛）以及菩薩等等，是渴望見到那些人。佛陀指示（維摩詰）顯現中，佛陀知道所有集會者的想法，明確告知原因，告訴維摩詰等人，正式勸請他顯現（妙喜世界）。大眾都想見到（妙喜世界），彰顯了勸請的原因。這兩段結束。第三段中，首先是維摩詰顯現妙喜世界，然後是大眾一同見到。維摩詰顯現中，首先是自己思念，『我應當不離開座位，將妙喜國搬到這個國土。』這樣想之後，進入三昧（Samadhi，音譯為三摩地，意為『禪定』），下面就像他所想的那樣正確地取來（妙喜世界）。前面（『不起坐』）的句子中，彰顯了（維摩詰）化現的自在，顯示了自己的能力，展示了不可思議的解脫功德。樓妙喜國，鐵圍山（Chakravada，音譯為斫迦羅婆拏，圍繞世界的山）等等，舉出了所取的事物，指的是國土和人。其中前面是分別說明，『妙喜世界成就瞭如此無量的功德』，總的用這句話來總結。『上至阿迦尼吒天（Akanistha，色界頂層天），下至水際』，明確了取來的範圍。『用右手』等等，顯示了樓取（妙喜世界）的形象，在手中迴轉，就像陶工的輪子一樣，回來到這裡，名叫『進入這個世界』。『驚之不重，如持華鬘（Mala，花環）』，讓大眾一同見到，名叫『示一切』。後面正確取來（妙喜世界）的句子，分別有四點：一是進入三昧，取彼（妙喜世界）置於此（娑婆世界）。二是彰顯彼（妙喜世界）的眾生有覺悟和不覺悟的。先彰顯覺悟者，后顯示不覺悟者。前面說明覺悟者中，先彰顯彼（妙喜世界）的眾生請問取來（妙喜世界）的原因，並請求佛陀的保護。下面是佛陀回答，『不是我，是維摩詰』。不覺悟者是可以知道的。三是說明妙喜世界雖然進入這個世界，但並沒有增加或減少（什麼）。四是娑婆世界雖然容納了彼（妙喜世界）的國土，也沒有迫窄擁擠，就像原本一樣沒有差異。從下面開始是第二部分，大眾一同見到（妙喜世界）。其中有五句：一是佛陀觀察，『你們且看妙喜世界』，勸請觀看彼佛（不動如來）。『其國嚴飾』，再次勸請觀看（妙喜）國土。『菩薩行凈，弟子清白』，勸請觀看彼（妙喜世界）的眾生。二是大眾一同回答，『都說已經看見』。三是佛陀觀察（他們的）修學，『想要得到如此清凈的佛土，應當學習不動如來所行之道』。四是說明此（娑婆世界）的眾生髮愿求生（妙喜世界）。五是如來為他們授記，堅定他們前往（妙喜世界）的決心。
【English Translation】 English version Being with the foolish is like the sun rising without dispelling the darkness of the masses. But (being with Vimalakirti) is solely to eliminate the afflictions and darkness of sentient beings; this is the true dispelling of darkness. This concludes the first section. In the second section, it first clarifies that the assembly, upon hearing, yearns to see (the Abhirati world), and then the Buddha instructs (Vimalakirti) to manifest it. The assembly's yearning to see (the Abhirati world) is a desire to see that land, a desire to see Akshobhya Buddha (不動如來, meaning 'Immovable Tathagata') and the Bodhisattvas, etc., a desire to see those beings. In the Buddha's instruction (to Vimalakirti) to manifest it, the Buddha knows the thoughts of all those assembled, clearly stating the reason, telling Vimalakirti and others, formally urging him to manifest (the Abhirati world). The assembly all wants to see (the Abhirati world), highlighting the reason for the urging. These two sections conclude. In the third section, first Vimalakirti manifests the Abhirati world, and then the assembly sees it together. In Vimalakirti's manifestation, first he thinks to himself, 'I should not rise from my seat and move the Abhirati Buddha-field to this land.' After thinking this, he enters Samadhi (三昧, meditative absorption), and below, it is just as he thought, correctly taking (the Abhirati world). In the preceding sentence ('without rising from his seat'), it highlights the freedom of Vimalakirti's transformation, displaying his ability, demonstrating the inconceivable virtues of liberation. 'Moving the Abhirati Buddha-field, Mount Chakravada (鐵圍山, the iron ring mountains)' etc., lists the things taken, referring to the land and the beings. Among them, the preceding part separately explains, 'The Abhirati world is accomplished with such immeasurable merits,' concluding with this statement in general. 'From the Akanistha Heaven (阿迦尼吒天, the highest heaven in the Realm of Form) above to the edge of the water below,' clarifies the scope of what is taken. 'With his right hand' etc., shows the image of moving (the Abhirati world), rotating in his hand like a potter's wheel, returning here, called 'entering this world'. 'Surprising it is not heavy, like holding a Mala (華鬘, garland of flowers)', allowing the assembly to see together, called 'showing everything'. The sentences that correctly take (the Abhirati world) later have four points: First, entering Samadhi, taking that (Abhirati world) and placing it here (the Saha world). Second, highlighting that the beings of that (Abhirati world) are either awakened or unawakened. First highlighting the awakened, then showing the unawakened. In the preceding explanation of the awakened, first highlighting that the beings of that (Abhirati world) ask the reason for taking (the Abhirati world) and request the Buddha's protection. Below is the Buddha's answer, 'It is not I, it is Vimalakirti.' The unawakened can be known. Third, explaining that although the Abhirati world enters this world, it does not increase or decrease (anything). Fourth, although the Saha world accommodates that (Abhirati world) land, it is not cramped or crowded, just as it was originally without difference. From below begins the second part, the assembly seeing (the Abhirati world) together. Among them are five sentences: First, the Buddha observes, 'You should look at the Abhirati world,' urging them to look at that Buddha (Akshobhya Buddha). 'Its land is adorned,' again urging them to look at the (Abhirati) land. 'The Bodhisattvas practice purity, the disciples are pure,' urging them to look at the beings of that (Abhirati world). Second, the assembly answers together, 'All say they have already seen.' Third, the Buddha observes (their) practice, 'If you want to obtain such a pure Buddha-field, you should learn the path practiced by Akshobhya Buddha.' Fourth, explaining that the beings of this (Saha world) make vows to be reborn (in the Abhirati world). Fifth, the Tathagata gives them predictions, strengthening their resolve to go (to the Abhirati world).
心。以斯驗求。明知此會亦明凈土非唯明身。此三段竟。第四初明化訖土還本處。后明大眾咸皆睹見。文顯可知。上來三會別經已竟。佛告舍利汝見妙喜無動佛下總明流通。流通有二。一是觀學修行流通。二囑累下明其付屬傳教流通。人行法住。故須勸學。傳教法流。故須付屬。前勸學中隨人分三。一舍利勸學。二法供品初天帝勸學。三法供品后如來勸學。舍利勸學既是流通。何故在於此品宣說。釋言。因佛告言見妙喜不捨利答見。遂即興愿歡喜自慶乘勸他學故。此論之。初中有二。一佛言舍利汝見妙喜不動佛不。二舍利下答。答有四句。一彰己已見故曰唯然。二愿使下因見興愿。愿一切生得清凈土如無動佛。獲神通力如維摩詰。三我等快下慶己所得。初言我等快得善利是慶喜辭。得見是人親近供養出所慶事。四其諸眾生若今現下正勸修學。于中七句。其諸眾生若今現在若佛滅后聞是經者亦得善利況復聞已信解受等是第一句。明聞者益。得益同己故云亦得。亦可此句舉劣顯勝明修行益。若有手得是經典下是第二句。明得經益。若有讀誦解釋已下是第三句。明其讀誦解釋等益。為佛護念是其益也。其有供養如是人下是第四句。明其供養維摩之益。良以維摩體與佛同故。供維摩則為供佛。亦可供前讀誦等人。則為供佛傳佛
法故。其有書下是第五句。明其書寫經卷之答。以此中明佛法身故。書經處室有如來。若聞是經能隨喜下是第六句。隨喜益。聞經隨喜得佛不遙。是故名為取一切智。若能信解此經已下是第七句。明其為化宣說之益。信解此經乃至一四句為他說者當知此人受菩提記。佛其人定作佛故。一偈尚然何況今部。
法供品者下明天帝如來勸學。如來勸中明依法行。上順聖心名法供養。就之標品。是故名為法供養品。此法供養地論之中名行供養。地持名為至處道供養。名雖變改其義不殊。就此品中初明天帝勸學流通。二此經廣說過去未來現在佛下明如來勸學。前中初先天帝勸學佛言善下如來述贊。天帝勸中文別有三。一嘆經勝令人愛樂。二如我解下明學多益令人修習。三若有愛下天帝彰己供養守護令人重敬。初中爾時釋提桓因舉嘆經人。此乃天帝之別名也。于大眾中明嘆經處。白佛言等彰嘆經辭。我雖從佛聞百千經舉劣顯勝。未曾聞此不思議等對劣顯勝。如此經中說維摩詰不思議德。名不思議神通經典。又此經中宣說諸法決定實義。名為決定實相經典。第二段中如我解佛所說義趣。申己所解明學多益。益有二種。一依經教受持之益。二何況下明依經義修行之益。前中若有聞信解受持讀誦之者。舉持經人。必得不疑明持經益
【現代漢語翻譯】 現代漢語譯本：因為法的緣故。『其有書下是第五句』，闡明書寫經卷的功德。因為此經中闡明佛法身。書寫經卷之處如同有如來。『若聞是經能隨喜下是第六句』，闡明隨喜的利益。聽聞此經並隨喜，成佛就不遙遠。因此名為『取一切智』。『若能信解此經已下是第七句』，闡明為此經宣說教化的利益。如果有人信解此經，乃至僅僅為他人宣說其中的一四句偈，應當知道此人已受到菩提的授記。佛已經確定此人將來必定成佛。僅僅一個偈頌尚且如此，更何況是整部經呢？
『法供品者下明天帝如來勸學』，闡明天帝（Śakra-devānām-Indra）和如來（Tathāgata）勸人學習。如來的勸學中闡明要依法修行。順應聖人的心意，就叫做『法供養』。因此標立此品。所以名為『法供養品』。此法供養在地論中稱為『行供養』，在《地持經》中稱為『至處道供養』。名稱雖然改變，但意義沒有不同。在此品中，首先闡明天帝勸學流通，其次『此經廣說過去未來現在佛下明如來勸學』，闡明如來勸學。前面部分首先是天帝勸學，『佛言善下如來述贊』，是如來贊述。天帝勸學的內容又分為三部分：一是讚歎此經殊勝，令人愛樂；二是『如我解下明學多益令人修習』，闡明學習此經的多種益處，令人修習；三是『若有愛下天帝彰己供養守護令人重敬』，天帝彰顯自己供養守護此經，令人重視敬重。第一部分中，『爾時釋提桓因舉嘆經人』，這是天帝的另一個名字。在大眾中闡明讚歎此經之處。『白佛言等彰嘆經辭』，彰顯讚歎此經的言辭。『我雖從佛聞百千經舉劣顯勝』，用自己聽聞過眾多經典來襯托此經的殊勝。『未曾聞此不思議等對劣顯勝』，從未聽聞過如此不可思議的經典。如此經中宣說維摩詰（Vimalakīrti）不可思議的功德，名為『不思議神通經典』。又此經中宣說諸法決定真實的意義，名為『決定實相經典』。第二段中，『如我解佛所說義趣』，陳述自己所理解的佛所說的意義和旨趣，闡明學習此經的多種益處。益處有兩種：一是依經教受持的益處；二是『何況下明依經義修行之益』，闡明依經義修行的益處。前面部分中，『若有聞信解受持讀誦之者』，舉出受持此經的人，『必得不疑明持經益』，必定能夠獲得無疑的利益。
【English Translation】 English version: Because of the Dharma. 'The phrase '其有書下是第五句' (Qí yǒu shū xià shì dì wǔ jù) [The one who writes it down, that is the fifth sentence]' clarifies the merit of writing down the sutras. Because this sutra clarifies the Dharma body of the Buddha. The place where the sutras are written is like having the Tathāgata (Tathāgata). 'The phrase '若聞是經能隨喜下是第六句' (Ruò wén shì jīng néng suíxǐ xià shì dì liù jù) [If one hears this sutra and rejoices, that is the sixth sentence]' clarifies the benefit of rejoicing. Hearing this sutra and rejoicing, becoming a Buddha is not far away. Therefore, it is called 'Obtaining All Wisdom'. 'The phrase '若能信解此經已下是第七句' (Ruò néng xìn jiě cǐ jīng yǐ xià shì dì qī jù) [If one can believe and understand this sutra, that is the seventh sentence]' clarifies the benefit of expounding and transforming others with this sutra. If someone believes and understands this sutra, even if they only expound one four-line verse for others, they should know that this person has received the prediction of Bodhi. The Buddha has determined that this person will definitely become a Buddha in the future. If even one verse is like this, how much more so is the entire sutra?
'法供品者下明天帝如來勸學' (Fǎ gòng pǐn zhě xià míng tiāndì rúlái quàn xué) [The chapter on Dharma offerings explains that Śakra-devānām-Indra and the Tathāgata encourage learning]', clarifies that Śakra-devānām-Indra and the Tathāgata encourage people to learn. The Tathāgata's encouragement to learn clarifies that one should practice according to the Dharma. Conforming to the mind of the sages is called 'Dharma offering'. Therefore, this chapter is established. Therefore, it is called 'Chapter on Dharma Offerings'. This Dharma offering is called 'Practice Offering' in the Yogācārabhūmi-śāstra, and 'Offering of the Path to the Destination' in the Bodhisattvabhūmi. Although the names have changed, the meaning is not different. In this chapter, first, it clarifies that Śakra-devānām-Indra encourages learning and circulation, and second, '此經廣說過去未來現在佛下明如來勸學' (Cǐ jīng guǎng shuō guòqù wèilái xiànzài fó xià míng rúlái quàn xué) [This sutra extensively speaks of the Buddhas of the past, future, and present, clarifying the Tathāgata's encouragement to learn]', clarifies the Tathāgata's encouragement to learn. The first part is first Śakra-devānām-Indra encouraging learning, and '佛言善下如來述贊' (Fó yán shàn xià rúlái shù zàn) [The Buddha said 'Good,' and then the Tathāgata praised]' is the Tathāgata's praise. Śakra-devānām-Indra's encouragement to learn is divided into three parts: first, praising the sutra's excellence, making people love it; second, '如我解下明學多益令人修習' (Rú wǒ jiě xià míng xué duō yì lìng rén xiūxí) [As I understand it, it clarifies the many benefits of learning, making people practice]' clarifies the many benefits of learning this sutra, making people practice; third, '若有愛下天帝彰己供養守護令人重敬' (Ruò yǒu ài xià tiāndì zhāng jǐ gòngyǎng shǒuhù lìng rén zhòng jìng) [If there is love, Śakra-devānām-Indra reveals his own offering and protection, making people value and respect it]' Śakra-devānām-Indra reveals his own offering and protection of this sutra, making people value and respect it. In the first part, '爾時釋提桓因舉嘆經人' (Ěrshí shì tí huán yīn jǔ tàn jīng rén) [At that time, Śakra-devānām-Indra praised the person of the sutra]' is another name for Śakra-devānām-Indra. It clarifies the place of praising this sutra in the assembly. '白佛言等彰嘆經辭' (Bái fó yán děng zhāng tàn jīng cí) [Speaking to the Buddha, etc., reveals the words of praise for the sutra]' reveals the words of praise for this sutra. '我雖從佛聞百千經舉劣顯勝' (Wǒ suī cóng fó wén bǎi qiān jīng jǔ liè xiǎn shèng) [Although I have heard hundreds of thousands of sutras from the Buddha, it uses the inferior to show the superior]' uses his own hearing of many sutras to set off the excellence of this sutra. '未曾聞此不思議等對劣顯勝' (Wèi céng wén cǐ bùsīyì děng duì liè xiǎn shèng) [I have never heard of such an inconceivable, etc., contrasting the inferior to show the superior]' has never heard of such an inconceivable sutra. This sutra proclaims the inconceivable merits of Vimalakīrti (Vimalakīrti), called the 'Sutra of Inconceivable Supernatural Powers'. Also, this sutra proclaims the definite and true meaning of all dharmas, called the 'Sutra of Definite Real Aspect'. In the second paragraph, '如我解佛所說義趣' (Rú wǒ jiě fó suǒ shuō yìqù) [As I understand the meaning and purpose of what the Buddha said]' states his own understanding of the meaning and purpose of what the Buddha said, clarifying the many benefits of learning this sutra. There are two kinds of benefits: one is the benefit of receiving and upholding according to the teachings of the sutra; the other is '何況下明依經義修行之益' (Hékuàng xià míng yī jīng yì xiūxíng zhī yì) [How much more so does it clarify the benefit of practicing according to the meaning of the sutra]' clarifies the benefit of practicing according to the meaning of the sutra. In the previous part, '若有聞信解受持讀誦之者' (Ruò yǒu wén xìn jiě shòuchí dú sòng zhī zhě) [If there are those who hear, believe, understand, receive, uphold, read, and recite]' cites the people who uphold this sutra, '必得不疑明持經益' (Bì dé bù yí míng chí jīng yì) [They will surely obtain the benefit of upholding the sutra without doubt]' will surely obtain the benefit of upholding the sutra without doubt.
。謂是經中所說不思議解法必得不疑。修行益中。初言何況如說修行以劣況勝。下就論益。益隨位別。上下論之。斯人則為閉諸惡趣開眾善門。是種性前善趣益也。依經離過名閉惡趣。依經修善名開善門。常為佛護是種性上所得之益。佛稱成立故為佛護。護令離過。念使增善。降伏外學摧滅魔怨修菩提是初地上所得益也。降外摧魔是破邪益。亦即是其利他益也。彼具正智故破外道。彼具勝道故能摧魔。修菩提道是住正益。亦即是其自利益也。善學佛德名修菩提。亦有經言修治佛道。翻譯別耳。安處道場是八地上所得利益。道場之義如上廣辨。地前漸學地上成就相應名為安處。履踐如來所行之跡。是十地上所得益也。通則一切智慧三昧神通解脫陀羅尼等皆是佛跡。十地順行名為履踐。別則末後金剛三昧是其佛跡。此第二竟。自下第三帝釋彰己供養守護令人重敬。于中有二。一明依經修行之者往為供養。二所在下明有經處往彼守護。未信令信已信作護。上來帝釋嘆經勸學。下佛述贊。善哉總嘆。下別述之。如汝所說是即辭也。即前兩段經勝學益。悉如帝語名如汝說。吾助爾喜是述言也。述上第三行者往供。經處往護。此事大善。故助爾喜。爾猶爾也。自下如來勸學流通。于中有三。一明此經說三世佛阿耨菩提。有人受持供
養是經。則為供養去來今佛。二正使下明財供養不及修經。三過去無量阿僧祇下引事證成。初中此經廣說過去未來現佛阿耨菩提明經說佛。前佛國品明佛應身。方便品中明佛報身。見阿閦品明佛法身名說菩提。是故天帝若男女下。明其受持供養經者則為供佛。行順名供。供佛真身順佛化意亦供應身。自下第二明財供養不及修經。于中有四。第一廣舉供佛之事。二反問天帝此人供養福寧多不。三天帝正答甚多無量。四佛取所答。約對持經明福不及。初中先明所供之佛多少之相。政使三千如來滿中法說明多。如甘蔗等喻說明多。下對此佛明興供養。于中先明現前供養。至佛滅下彰佛滅后不現前供。初中男子女人舉興供人。或一劫等明供時節。下顯供相。恭敬尊重意業。供養讚歎口業。下言供養奉諸所安身業供養。不現供中至佛滅后明供時也。言一一全身舍利所供事也。舍利胡語此翻名身。諸佛或有全身舍利。身形如本。或復為其分身舍利。如似阿難般涅槃時分身四分。如是等也。或復為其碎身舍利。如此釋迦般涅槃時。焚燒骨身碎如芥評。全身舍利供之最勝。故偏舉之。若一劫等明供久近。上來第一舉供佛事。自下第二反問天帝其人殖德寧為多不。第三天帝以理正答多矣。總答福多。若百劫等別答顯多。自下第四佛取所答
【現代漢語翻譯】 現代漢語譯本 養是經。這意味著供養過去、現在和未來的諸佛（Buddha）。 二、『正使下』說明以財物供養不如修習經典。 三、『過去無量阿僧祇下』引用事例來證明這一點。 首先，在第一點中，此經廣泛地講述了過去、未來和現在諸佛的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），表明經典講述了佛陀。 前面的《佛國品》說明了佛陀的應身（nirmāṇakāya，化身）。《方便品》中說明了佛陀的報身（saṃbhogakāya，報身）。《見阿閦品》說明了佛陀的法身（dharmakāya，法身），名為『說菩提』。 因此，天帝（Devendra，帝釋天）啊，如果男女受持供養此經，那就是供養佛陀。行為順應佛法稱為供養。供養佛陀的真身，順應佛陀的教化之意，也是供養應身。 從下面開始，第二點說明以財物供養不如修習經典。其中有四點： 第一，廣泛地列舉供佛之事。 第二，反問天帝，此人供養的福德難道不多嗎？ 第三，天帝正面回答，非常多，無量無邊。 第四，佛陀根據所答，對比受持經典，說明福德不如受持經典。 首先，在第一點中，先說明所供養的佛陀數量之多。『政使三千如來滿中法說』說明數量多。用甘蔗等比喻說明數量多。 下面針對這些佛陀，說明興起供養。其中先說明現前供養。到『佛滅下』彰顯佛陀滅度后不現前供養。 首先，『男子女人』舉例說明興起供養的人。『或一劫等』說明供養的時間。 下面顯示供養的形態。恭敬尊重是意業。供養讚歎是口業。下面說『供養奉諸所安』是身業供養。 在不現前供養中，到『佛滅后』說明供養的時間。『言一一全身舍利』是所供養的事物。舍利（śarīra）是胡語，這裡翻譯為『身』。 諸佛或者有全身舍利，身形如原本。或者為其分身舍利，如阿難（Ānanda）般涅槃時分身四份。像這樣等等。 或者為其碎身舍利，如此釋迦（Śākyamuni）般涅槃時，焚燒骨身碎如芥子。全身舍利的供養最為殊勝，所以特別舉出。『若一劫等』說明供養的時間長短。 上面是第一點，列舉供佛之事。從下面開始是第二點，反問天帝，此人所種的功德難道不多嗎？ 第三，天帝以理正面回答，很多。總的回答是福德多。『若百劫等』分別回答，顯示很多。 從下面開始是第四點，佛陀根據所答。
【English Translation】 English version 'Yang shi jing.' This means offering to the Buddhas (Buddha) of the past, present, and future. 2. 'Zheng shi xia' explains that offering with wealth is not as good as studying the scriptures. 3. 'Guo qu wu liang a seng qi xia' cites examples to prove this point. First, in the first point, this scripture extensively narrates the anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) of the Buddhas of the past, future, and present, indicating that the scripture speaks of the Buddhas. The preceding 'Buddha Land Chapter' explains the nirmāṇakāya (transformation body) of the Buddha. The 'Expedient Means Chapter' explains the saṃbhogakāya (reward body) of the Buddha. The 'Seeing Akshobhya Chapter' explains the dharmakāya (dharma body) of the Buddha, called 'Speaking of Bodhi'. Therefore, Devendra (Lord of the Gods, Indra), if men and women uphold and make offerings to this scripture, that is offering to the Buddha. Conduct that accords with the Dharma is called offering. Offering to the true body of the Buddha, according with the Buddha's intention to teach, is also offering to the nirmāṇakāya. From below, the second point explains that offering with wealth is not as good as studying the scriptures. There are four points: First, extensively listing the acts of offering to the Buddha. Second, asking Devendra in return, isn't the merit of this person's offering great? Third, Devendra answers directly, very much, immeasurable and boundless. Fourth, the Buddha, based on the answer, compares upholding the scriptures, explaining that the merit is not as good as upholding the scriptures. First, in the first point, first explain the large number of Buddhas being offered to. 'Zheng shi san qian ru lai man zhong fa shuo' explains the large number. Using sugarcane and other metaphors to explain the large number. Below, in response to these Buddhas, explain the arising of offerings. Among them, first explain the present offering. To 'Fo mie xia' highlighting that after the Buddha's parinirvana, there is no present offering. First, 'nan zi nu ren' gives examples of people who arise to make offerings. 'Huo yi jie deng' explains the time of offering. Below, the form of offering is displayed. Reverence and respect are mental karma. Offering praise is verbal karma. Below, saying 'gong yang feng zhu suo an' is bodily karma offering. In the non-present offering, to 'Fo mie hou' explains the time of offering. 'Yan yi yi quan shen she li' is the object being offered. Śarīra is a foreign word, here translated as 'body'. The Buddhas either have whole-body relics, with the body shape as the original. Or they have divided-body relics, such as when Ānanda entered parinirvana and divided his body into four parts. Like this and so on. Or they have fragmented-body relics, such as when Śākyamuni entered parinirvana, his bones were burned and fragmented like mustard seeds. Offering to whole-body relics is the most supreme, so it is especially mentioned. 'Ruo yi jie deng' explains the length of time of offering. Above is the first point, listing the acts of offering to the Buddha. From below is the second point, asking Devendra in return, isn't the merit planted by this person great? Third, Devendra answers directly with reason, very much. The general answer is that the merit is great. 'Ruo bai jie deng' answers separately, showing that it is very much. From below is the fourth point, the Buddha based on the answer.
。約對持經明福不及。于中初明聞是經典信解受持讀誦修行福多前供。所以下釋。先徴后解。諸佛菩提皆從是生。明佛真德由經所起。菩提之相不可限量。以是因緣福不可量。約佛真德顯經殊。明持福多。上來第二明財供佛不及持經。自下第三引事證成。于中有三。一正舉往事明財供養不及法供。二時王寶蓋豈異人下會通古今。三如是天帝當知此下結嘆勸學。初中有二。一舉財供。二時王一子名月蓋下。約對法供以顯不及。前財供中初先辨列所供之佛。時有輪王名寶蓋下彰能供人。爾時寶蓋與眷屬下明供養事。所供佛中過去無量阿僧祇劫明時久近。時世有佛號藥王等正列所供。藥王別號。如來等十是佛通稱。世界大嚴劫曰莊嚴辨其劫國。壽二十劫明壽長短。劫有內外大小之別。內外之相已如上辨。饑饉疾病及與刀兵。傷害眾生名為內劫。水火及風壞滅世界名為外劫。此二之中各有大小。內中小者。直爾饑劫疾病刀兵當分名小。言其大者。從初饑劫至后刀兵。是中凡有六十四劫。合為一劫名之為大。何故定言六十四乎。兵劫最小疫病七倍多於刀兵。饑饉七倍多於疫病。是故七饑有一疫病。七七饑劫方有七病。從初饑劫至后病劫五十六劫。于彼最後病劫之後。復經七饑方有兵劫。以此通前合說以為六十四矣。外劫之中亦有
【現代漢語翻譯】 現代漢語譯本：如果用財物供養佛，與受持經典相比，所獲得的福報是遠遠不及的。下面首先說明聽聞這部經典，並能信解、受持、讀誦、修行，所獲得的福報超過之前的財物供養。接下來進行解釋，先提出問題，然後解答。諸佛的菩提智慧都是從此經典中產生的，說明佛的真實功德是由經典所引發的。菩提的境界是不可估量的，因此，因為這個因緣，所獲得的福報也是不可限量的。通過佛的真實功德來彰顯經典的殊勝，說明受持經典的福報之多。上面第二點說明了用財物供養佛不如受持經典。下面第三點引用事例來證明。其中有三點：第一，舉出過去的事例，說明財物供養不如法供養；第二，『時王寶蓋豈異人』，融會貫通古今；第三，『如是天帝當知此』，總結讚歎並勸勉學習。首先看第一點中的兩部分：第一部分是舉出財物供養的事例；第二部分是『時王一子名月蓋下』，通過與法供養對比來顯示不如。在財物供養中，首先辨別列出所供養的佛。『時有輪王名寶蓋下』，彰顯能夠供養的人。『爾時寶蓋與眷屬下』，說明供養的事情。所供養的佛中，『過去無量阿僧祇劫』，說明時間久遠。『時世有佛號藥王等』，正式列出所供養的佛。藥王是佛的別號，『如來等十』是佛的通稱。『世界大嚴劫曰莊嚴』，辨別其所處的劫和國。『壽二十劫』，說明佛的壽命長短。劫有內外大小之分，內外之相已經在上面辨析過了。饑荒、疾病以及刀兵，傷害眾生，稱為內劫。水、火以及風，毀壞世界，稱為外劫。這兩種劫中各有大小。內劫中小的，僅僅是饑荒、疾病、刀兵分別發生，稱為小劫。說其大的，從最初的饑荒劫到最後的刀兵劫，其中共有六十四劫，合為一個大劫。為什麼確定是六十四呢？兵劫最小，疫病是刀兵的七倍，饑荒又是疫病的七倍。因此，七次饑荒就有一次疫病，七七四十九次饑荒劫才有七次疫病。從最初的饑荒劫到最後的疫病劫，共有五十六劫。在最後的疫病劫之後，再經過七次饑荒才有兵劫。因此，將這些加起來，總共說是六十四劫。外劫之中也有大小。 English version: If one offers material wealth to the Buddha, the merit obtained is far less than that of upholding the scriptures. The following first explains that hearing this scripture and being able to believe, understand, receive, uphold, read, recite, and practice it, the merit obtained exceeds the previous material offerings. Next, an explanation is given, first posing a question, then answering it. The Bodhi wisdom of all Buddhas arises from this scripture, indicating that the true virtues of the Buddha are initiated by the scripture. The state of Bodhi is immeasurable; therefore, because of this cause, the merit obtained is also immeasurable. Through the true virtues of the Buddha, the excellence of the scripture is highlighted, indicating the abundance of merit from upholding the scripture. The second point above explains that offering material wealth to the Buddha is not as good as upholding the scriptures. The third point below cites examples to prove this. There are three points: first, citing past examples to illustrate that material offerings are not as good as Dharma offerings; second, 'When King Precious Canopy, is he different from others?' integrating the past and present; third, 'Thus, O Heavenly Emperor, you should know this,' summarizing, praising, and encouraging learning. First, look at the two parts of the first point: the first part is citing examples of material offerings; the second part is 'When the king had a son named Moon Canopy,' using the contrast with Dharma offerings to show the inferiority. In the material offerings, first distinguish and list the Buddhas being offered to. 'At that time, there was a Wheel-Turning King named Precious Canopy,' highlighting the person capable of making offerings. 'At that time, Precious Canopy and his retinue,' explaining the matter of offering. Among the Buddhas being offered to, 'In the past, immeasurable Asamkhya kalpas ago,' indicating the length of time. 'At that time, there was a Buddha named Bhaisajyaraja (Medicine King) and others,' formally listing the Buddhas being offered to. Bhaisajyaraja (Medicine King) is the Buddha's specific name, 'Tathagata (Thus Come One) and the ten others' are the general names of the Buddha. 'The world was called Great Adornment, and the kalpa was called Adornment,' distinguishing the kalpa and country where they were located. 'The lifespan was twenty kalpas,' indicating the length of the Buddha's life. Kalpas are divided into internal and external, large and small. The characteristics of internal and external have already been analyzed above. Famine, disease, and warfare, harming sentient beings, are called internal kalpas. Water, fire, and wind, destroying the world, are called external kalpas. Each of these two types of kalpas has large and small divisions. The small internal kalpas are simply when famine, disease, and warfare occur separately, called small kalpas. The large ones are from the initial famine kalpa to the final warfare kalpa, which includes a total of sixty-four kalpas, combined into one large kalpa. Why is it determined to be sixty-four? The warfare kalpa is the smallest, the epidemic is seven times that of warfare, and famine is seven times that of the epidemic. Therefore, seven famines have one epidemic, and seven times seven, forty-nine famine kalpas, have seven epidemics. From the initial famine kalpa to the final epidemic kalpa, there are a total of fifty-six kalpas. After the final epidemic kalpa, there are seven more famines before the warfare kalpa. Therefore, adding these together, it is said to be a total of sixty-four kalpas. Among the external kalpas, there are also large and small divisions.
【English Translation】 English version: If one offers material wealth to the Buddha, the merit obtained is far less than that of upholding the scriptures. The following first explains that hearing this scripture and being able to believe, understand, receive, uphold, read, recite, and practice it, the merit obtained exceeds the previous material offerings. Next, an explanation is given, first posing a question, then answering it. The Bodhi wisdom of all Buddhas arises from this scripture, indicating that the true virtues of the Buddha are initiated by the scripture. The state of Bodhi is immeasurable; therefore, because of this cause, the merit obtained is also immeasurable. Through the true virtues of the Buddha, the excellence of the scripture is highlighted, indicating the abundance of merit from upholding the scripture. The second point above explains that offering material wealth to the Buddha is not as good as upholding the scriptures. The third point below cites examples to prove this. There are three points: first, citing past examples to illustrate that material offerings are not as good as Dharma offerings; second, 'When King Precious Canopy, is he different from others?' integrating the past and present; third, 'Thus, O Heavenly Emperor, you should know this,' summarizing, praising, and encouraging learning. First, look at the two parts of the first point: the first part is citing examples of material offerings; the second part is 'When the king had a son named Moon Canopy,' using the contrast with Dharma offerings to show the inferiority. In the material offerings, first distinguish and list the Buddhas being offered to. 'At that time, there was a Wheel-Turning King named Precious Canopy,' highlighting the person capable of making offerings. 'At that time, Precious Canopy and his retinue,' explaining the matter of offering. Among the Buddhas being offered to, 'In the past, immeasurable Asamkhya kalpas ago,' indicating the length of time. 'At that time, there was a Buddha named Bhaisajyaraja (Medicine King) and others,' formally listing the Buddhas being offered to. Bhaisajyaraja (Medicine King) is the Buddha's specific name, 'Tathagata (Thus Come One) and the ten others' are the general names of the Buddha. 'The world was called Great Adornment, and the kalpa was called Adornment,' distinguishing the kalpa and country where they were located. 'The lifespan was twenty kalpas,' indicating the length of the Buddha's life. Kalpas are divided into internal and external, large and small. The characteristics of internal and external have already been analyzed above. Famine, disease, and warfare, harming sentient beings, are called internal kalpas. Water, fire, and wind, destroying the world, are called external kalpas. Each of these two types of kalpas has large and small divisions. The small internal kalpas are simply when famine, disease, and warfare occur separately, called small kalpas. The large ones are from the initial famine kalpa to the final warfare kalpa, which includes a total of sixty-four kalpas, combined into one large kalpa. Why is it determined to be sixty-four? The warfare kalpa is the smallest, the epidemic is seven times that of warfare, and famine is seven times that of the epidemic. Therefore, seven famines have one epidemic, and seven times seven, forty-nine famine kalpas, have seven epidemics. From the initial famine kalpa to the final epidemic kalpa, there are a total of fifty-six kalpas. After the final epidemic kalpa, there are seven more famines before the warfare kalpa. Therefore, adding these together, it is said to be a total of sixty-four kalpas. Among the external kalpas, there are also large and small divisions.
大小。直爾火劫風劫水劫名之為小。從初火劫至后風劫。是中亦有六十四劫。合為一劫名之為大。何故定言六十四者。義之似前。風劫最少水劫七倍多於風劫。大劫七倍多於水劫。是故七火有一水劫。復經七火方一風劫。為是定言六十四矣。今言佛壽二十小劫。當應就彼內劫之中小劫為言。其聲聞僧三十六億那由他等明眾多少。能供人中。時有輪王舉其人也。名曰寶蓋列其名諱。七寶具足彰其所有。言七寶者。一輪寶二是珠寶。此二非情。三是象寶四是馬寶。此二畜生。五典藏臣。龍樹說云。是夜叉神與人交接。六主兵寶七王女寶。此三是人。此等相狀功能勢力。悉如經說不可具辨。主四天下明其所王。須彌四面大海之中有四洲渚。名四天下。東方有渚名弗婆提。形如滿月。人面像之。南方有渚名閻浮提。其形尖邪。人面像之。西方有渚名瞿耶尼。形如半月。人面像之。北方有渚名郁單越。其形正方。人面像之。此四天下金輪聖王通皆鎮之。銀輪之王王三天下。銅輪之王王二天下。除東及北。鐵輪之王但王閻浮。為簡后三故說寶蓋主四天下。王有千子端正勇等彰其所生。下明供事。于中初明王自供養。供藥王佛至滿五劫下。教千子供養。王先敕告后明諸子奉命供養。上來第一明財供養。自下第二約對法供以顯不及。于
【現代漢語翻譯】 現代漢語譯本 小劫。直爾火劫（火災毀滅世界）、風劫（風災毀滅世界）、水劫（水災毀滅世界）名之為小劫。從最初的火劫到最後的風劫，這其中也有六十四劫。合起來一個劫，名之為大劫。為什麼確定說是六十四劫呢？道理和前面相似。風劫最短，水劫是風劫的七倍，大劫又是水劫的七倍。因此，七次火劫出現一次水劫，再經過七次火劫才出現一次風劫。因此確定說是六十四劫。現在說佛的壽命是二十小劫，應當就那內部劫中的小劫來說。至於聲聞僧有三十六億那由他等，是爲了說明人數眾多。能供養人中，當時有輪王出現，名叫寶蓋（Raining Jewel Canopy），列出他的名諱，七寶具足，彰顯他所擁有的。所說的七寶是：一、輪寶（Cakra-ratna），二是珠寶（Mani-ratna），這兩種不是有情眾生。三是象寶（Hasti-ratna），四是馬寶（Asva-ratna），這兩種是畜生。五是典藏臣（PariNayaka-ratna），龍樹菩薩說，是夜叉神與人交合所生。六是主兵寶（Senapati-ratna），七是王女寶（Stri-ratna），這三種是人。這些的相狀、功能、勢力，都如經中所說，不能一一詳述。『主四天下』，說明他所統治的範圍。須彌山四面大海之中有四個洲渚，稱為四天下。東方有一個洲渚，名叫弗婆提（Purva-videha），形狀像滿月，人的面容也像滿月。南方有一個洲渚，名叫閻浮提（Jambudvipa），形狀尖斜，人的面容也像尖斜。西方有一個洲渚，名叫瞿耶尼（Apara-godaniya），形狀像半月，人的面容也像半月。北方有一個洲渚，名叫郁單越（Uttara-kuru），形狀方正，人的面容也像方正。這四天下的金輪聖王都能統治。銀輪王統治三個天下，銅輪王統治兩個天下，除了東方和北方。鐵輪王只統治閻浮提。爲了簡略后三種情況，所以說寶蓋統治四天下。國王有一千個兒子，端正勇猛等，彰顯他的子嗣眾多。下面說明供養的事情。其中首先說明國王自己供養，供養藥王佛（Bhaisajya-raja）直到滿了五劫。下面是教導一千個兒子進行供養。國王先是敕令告知，然後說明諸位王子奉命供養。上面第一部分說明財物供養，下面第二部分通過與對法供養對比，來顯示財物供養的不足之處。
【English Translation】 English version Small kalpas: fire kalpas (destruction of the world by fire), wind kalpas (destruction of the world by wind), and water kalpas (destruction of the world by water) are called small kalpas. From the initial fire kalpa to the final wind kalpa, there are sixty-four kalpas in between. Combining these kalpas into one is called a great kalpa. Why is it specifically said to be sixty-four? The reasoning is similar to before. The wind kalpa is the shortest, the water kalpa is seven times longer than the wind kalpa, and the great kalpa is seven times longer than the water kalpa. Therefore, a water kalpa appears after seven fire kalpas, and a wind kalpa appears after another seven fire kalpas. Hence, it is determined to be sixty-four kalpas. Now, it is said that the Buddha's lifespan is twenty small kalpas, which should be understood as small kalpas within those internal kalpas. As for the thirty-six billion nayutas (a large number) of Sravakas (listeners), it is to illustrate the large number of people. Among those who can make offerings, there was a Cakravartin (wheel-turning king) named Raining Jewel Canopy (Bhaisajya-raja), listing his name, possessing the seven treasures, demonstrating what he owns. The seven treasures are: first, the wheel treasure (Cakra-ratna); second, the jewel treasure (Mani-ratna); these two are not sentient beings. Third, the elephant treasure (Hasti-ratna); fourth, the horse treasure (Asva-ratna); these two are animals. Fifth, the treasurer minister (PariNayaka-ratna), Nagarjuna (a famous buddhist philosopher) says that it is a Yaksha (a type of spirit) who has intercourse with humans. Sixth, the military general treasure (Senapati-ratna); seventh, the queen treasure (Stri-ratna); these three are humans. Their appearances, functions, and powers are as described in the sutras and cannot be fully detailed. 'Ruling the four continents' indicates the extent of his dominion. On the four sides of Mount Sumeru (the central world-mountain) in the great ocean, there are four continents, called the four continents. In the east, there is a continent called Purva-videha (Eastern Videha), shaped like a full moon, and the faces of the people are also like a full moon. In the south, there is a continent called Jambudvipa (Southern Jambudvipa), shaped like a triangle, and the faces of the people are also like a triangle. In the west, there is a continent called Apara-godaniya (Western Godaniya), shaped like a half-moon, and the faces of the people are also like a half-moon. In the north, there is a continent called Uttara-kuru (Northern Kuru), shaped like a square, and the faces of the people are also like a square. The gold-wheel Cakravartin can rule all four continents. The silver-wheel king rules three continents, the copper-wheel king rules two continents, excluding the east and north. The iron-wheel king only rules Jambudvipa. To simplify the latter three situations, it is said that Raining Jewel Canopy rules the four continents. The king has a thousand sons, who are handsome and brave, demonstrating his numerous offspring. Below, the matter of offerings is explained. First, it is explained that the king himself makes offerings, offering to Bhaisajya-raja (Medicine King Buddha) until five kalpas are completed. Below is the instruction to the thousand sons to make offerings. The king first issues a decree, then explains that the princes are making offerings according to the command. The first part above explains the offering of wealth; the second part below, by comparing it with the offering of Dharma, shows the inadequacy of the offering of wealth.
中有四。一王子月蓋思己所為財供為勝。空天告之不及法供。二月蓋聞已仰請法供。空天教問藥王如來。三月蓋受教問藥王佛。如來為說。四王子月蓋從藥王佛聞如是下。聞法獲益修行法供。初中兩句。一王子月蓋獨坐思惟。寧有供養殊過此者。二以神通下明以佛力空天告之法供為勝。第二段中句亦有二。一月蓋王子聞勝請問。何謂法供。二空天教之問藥王佛當爲汝說。第三段中文亦有三。王子月蓋詣藥王請問法供。二如來為說之中。初言法供養者牒其所請。下辨有二。一出法體。二若聞如是等經已下。約對前法以明供養。明法體中文別有二。一辨法體相。二能令眾生坐道場下顯其法能。前中有四。一明法深。二菩薩藏攝彰其法大。三陀羅尼印印之至不退轉明其法定。四成六度下彰其法勝。亦名義備。初中諸佛所說深經總以標舉。顯示深義故曰深經。下別顯之深有三種。一難信深難生決定。二難受深難領入心。三難解深難可悟入。初言一切世間難信是初深也。言難受者第二深也。微妙已下是第三深。明經所說第一實義。出過世人四心分齊故難解入。言微妙者明其出過聞慧境界。言教粗事聞慧能得。深經所顯第一實義不同后粗。故曰微妙。微妙故聞慧不得。言難見者。明其出過思慧境界。易見之法思能得之。法性實義難
【現代漢語翻譯】 現代漢語譯本 中有四：一，王子月蓋（Yuè Gài，指人名，下同）思忖自己所做的財物供養最為殊勝。空天（Kōng Tiān，指天神，下同）告訴他不如法供養。二，月蓋聽聞后，仰慕並請求法供養。空天教導他去請問藥王如來（Yàowáng Rúlái，指佛名，下同）。三，月蓋接受教導，去請問藥王佛。如來為他解說。四，王子月蓋從藥王佛處聽聞如下內容，聞法獲益，修行法供養。最初的兩句是：一，王子月蓋獨自靜坐思惟，是否有比這更殊勝的供養。二，以神通之力，空天告知他法供養更為殊勝。第二段中的句子也有兩個：一，月蓋王子聽聞法供養殊勝，因而請問何謂法供養。二，空天教導他去請問藥王佛，藥王佛會為他解說。第三段中的文字也有三點：一，王子月蓋前往藥王處請問法供養。二，如來為他解說，首先說明『法供養者』，這是針對他所請問的內容。接下來辨別法供養的內容，分為兩點：一，闡述法體。二，『若聞如是等經已下』，是根據前面的法來闡明供養。闡明法體的內容又分為兩點：一，辨別法體的相狀。二，『能令眾生坐道場下』，彰顯此法的能力。前面的內容分為四點：一，闡明法深奧。二，『菩薩藏攝』，彰顯此法廣大。三，『陀羅尼印印之至不退轉』，闡明此法堅定。四，『成六度下』，彰顯此法殊勝，也說明了意義完備。最初，『諸佛所說深經』，總的來說是標舉，顯示深奧的意義，所以稱為深經。接下來分別顯示深奧有三種：一，難信深，難以產生決定。二，難受深，難以領悟入心。三，難解深，難以開悟證入。最初說『一切世間難信』，這是第一種深奧。說『難受者』，是第二種深奧。『微妙已下』，是第三種深奧，闡明經中所說的第一實義，超出世人四種心的界限，所以難以理解證入。說『微妙者』，闡明它超出聞慧的境界。教導粗淺的事物，聞慧能夠理解。深經所顯示的第一實義不同於後面的粗淺之法，所以說是微妙。因為微妙，所以聞慧無法理解。說『難見者』，闡明它超出思慧的境界。容易見到的法，思慧能夠理解，但法性的真實意義難以理解。
【English Translation】 English version There are four parts: First, Prince Yue Gai (Yuè Gài, proper noun, same below) thought that his offerings of wealth were the most superior. Kong Tian (Kōng Tiān, a deity, same below) told him that it was not as good as Dharma offering. Second, upon hearing this, Yue Gai admired and requested Dharma offering. Kong Tian instructed him to ask Medicine King Tathagata (Yàowáng Rúlái, Buddha's name, same below). Third, Yue Gai accepted the instruction and asked Medicine King Buddha. The Tathagata explained it to him. Fourth, Prince Yue Gai heard the following from Medicine King Buddha, benefited from hearing the Dharma, and practiced Dharma offering. The first two sentences are: First, Prince Yue Gai sat alone thinking whether there was any offering more superior than this. Second, through supernatural power, Kong Tian told him that Dharma offering was more superior. There are also two sentences in the second paragraph: First, Prince Yue Gai heard that Dharma offering was superior, so he asked what Dharma offering was. Second, Kong Tian instructed him to ask Medicine King Buddha, who would explain it to him. There are also three points in the third paragraph: First, Prince Yue Gai went to Medicine King to ask about Dharma offering. Second, the Tathagata explained it to him, first stating 'Dharma offering,' which was in response to what he had asked. Next, he distinguished the content of Dharma offering, dividing it into two points: First, elaborating on the Dharma body. Second, 'If one hears such sutras, etc.,' which is based on the preceding Dharma to clarify the offering. The content clarifying the Dharma body is further divided into two points: First, distinguishing the characteristics of the Dharma body. Second, 'Able to enable sentient beings to sit in the Bodhimanda,' highlighting the ability of this Dharma. The preceding content is divided into four points: First, clarifying the profundity of the Dharma. Second, 'Contained within the Bodhisattva Treasury,' highlighting the vastness of this Dharma. Third, 'Sealed with the Dharani seal until non-retrogression,' clarifying the firmness of this Dharma. Fourth, 'Accomplishing the Six Perfections,' highlighting the superiority of this Dharma, also explaining the completeness of the meaning. Initially, 'The profound sutras spoken by all Buddhas,' generally speaking, are highlighted, displaying profound meaning, hence called profound sutras. Next, the profundity is shown to be of three types: First, difficult to believe deeply, difficult to generate determination. Second, difficult to receive deeply, difficult to comprehend and enter the mind. Third, difficult to understand deeply, difficult to awaken and enter. Initially, saying 'Difficult for all the world to believe' is the first type of profundity. Saying 'Difficult to receive' is the second type of profundity. 'Subtle and beyond' is the third type of profundity, clarifying the first true meaning spoken in the sutra, exceeding the boundaries of the four minds of the world, so it is difficult to understand and enter. Saying 'Subtle' clarifies that it exceeds the realm of hearing-wisdom. Teaching shallow things, hearing-wisdom can understand. The first true meaning displayed by the profound sutra is different from the later shallow Dharma, so it is said to be subtle. Because it is subtle, hearing-wisdom cannot understand it. Saying 'Difficult to see' clarifies that it exceeds the realm of thinking-wisdom. Easily seen Dharma, thinking-wisdom can understand, but the true meaning of Dharma-nature is difficult to understand.
可得見。故思不得。清凈無染明其出過修慧境界。妙來藏性妙出情妄名凈無染。情緣不及。是故亦非修慧能得。非但分別思惟能得。明過報生識知境界。前聞思修是變易因。報生識知是變易果。以修無漏業因力故生便知法。是故名為報生識知。此知亦以妄心為體。性是攀緣分別之法故說以為分別思惟。以分別故彰于平等無分別法。然彼平等無分別法滅觀方證。非但分別思惟能得。上來第一明其法深。自下第二明其法大。明前深法是其菩薩法藏所攝不同小乘。
自下第三明其法定。約行顯之。陀羅尼即舉其行也。即是外國語。此翻名持。持諸法故。論其體性唯念與智。記法不妄是其念也。知法不失是其智也。持隨義別廣多無量要攝唯二。一者法持亦名聞持。持教不忘。二名義持。持義不失。隨所記持如法不改。故說為印。下約顯法。菩薩以此陀羅尼印印證諸法。故曰印之。以法定故一得不捨故至不退。舉至不退彰法定矣。此第三竟。自下第四明其法勝。亦名義備。于中初明修善之法。離眾魔下明治過法。前修善中初明自利。入大慈悲彰其利他。前自利中成熟六度明能起因。善分別義嘆其教勝。能善分別行修之義。故成六度。順菩提法明能趣果。辨果令求名順菩提。眾經之上嘆其教勝。善順菩提故名為上。此起自利
【現代漢語翻譯】 現代漢語譯本 可以被看見。因此，思慮是無法獲得的。清凈無染，彰顯其超越修慧的境界。奇妙地來自藏識的本性，奇妙地脫離情感妄想，名為清凈無染。情感和因緣無法觸及。因此，也不是通過修慧可以獲得的。不僅僅是通過分別思惟可以獲得的。彰顯超越報生識知的境界。前面的聞、思、修是變易的因，報生識知是變易的果。因為修習無漏業因的力量，出生便能知曉佛法。因此，被稱為報生識知。這種知也是以妄心為本體。其自性是攀緣分別之法，所以說它是分別思惟。因為有分別，所以彰顯了平等無分別之法。然而，那平等無分別之法，需要通過滅除妄念的觀照才能證得，不僅僅是通過分別思惟可以獲得的。以上第一部分，說明其佛法的深奧。 從下面開始第二部分，說明其佛法的廣大。說明前面的深奧佛法是菩薩法藏所攝，不同於小乘。 從下面開始第三部分，說明其佛法的堅定。通過修行來彰顯它。陀羅尼（Dharani，總持）就是舉例說明其修行。這是外國語。這裡翻譯為『持』，持有諸法之意。論其體性，唯有念與智。記住佛法而不虛妄，是其唸的作用。知曉佛法而不遺失，是其智的作用。持有的意義隨著不同的情況而廣泛無量，但要概括起來只有兩種。一是法持，也叫聞持，持有教法而不忘記。二是義持，持有義理而不遺失。隨著所記住和持有的，如法而不改變，所以說它是印。下面通過印來彰顯佛法。菩薩用這種陀羅尼印來印證諸法，所以說『印之』。因為佛法堅定，一旦獲得就不會捨棄，所以達到不退轉。舉例說明達到不退轉，彰顯了佛法的堅定。這第三部分結束。從下面開始第四部分，說明其佛法的殊勝。也叫義備。其中首先說明修善之法。『離眾魔下』說明治理過失之法。前面修善之中，首先說明自利。『入大慈悲』彰顯其利他。前面自利之中，成熟六度（Six Paramitas）說明能生起的原因。『善分別義』讚歎其教法的殊勝。能夠很好地分別修行之義，所以成就六度。『順菩提法』說明能夠趨向的結果。辨別結果，使人追求，名為順菩提。『眾經之上』讚歎其教法的殊勝。因為善於順應菩提，所以名為上。這是發起自利。
【English Translation】 English version It can be seen. Therefore, thinking cannot attain it. Purity without defilement reveals its transcendence of the realm of cultivated wisdom. Wonderfully arising from the nature of the Alaya-consciousness (Ālaya-vijñāna, storehouse consciousness), wonderfully departing from emotional delusion, it is called purity without defilement. Emotional connections and conditions cannot reach it. Therefore, it cannot be attained through cultivated wisdom alone. It is not merely through discriminative thinking that it can be attained. It reveals the realm that transcends knowledge born from retribution. The preceding hearing, thinking, and cultivation are the causes of transformation, while knowledge born from retribution is the result of transformation. Because of the power of cultivating undefiled karmic causes, one knows the Dharma (law, teachings) upon birth. Therefore, it is called knowledge born from retribution. This knowledge also takes the deluded mind as its essence. Its nature is the Dharma of clinging and discrimination, so it is said to be discriminative thinking. Because of discrimination, it manifests the Dharma of equality without discrimination. However, that Dharma of equality without discrimination can only be realized through contemplation that extinguishes delusion, not merely through discriminative thinking. The above is the first part, explaining the depth of the Dharma. From below begins the second part, explaining the vastness of the Dharma. It explains that the preceding profound Dharma is encompassed by the Bodhisattva's (Bodhisattva, enlightenment being) Dharma treasury, unlike the Hinayana (Hinayana, the 'lesser vehicle'). From below begins the third part, explaining the steadfastness of the Dharma. It is manifested through practice. Dharani (Dharani, mantra, mnemonic device) is an example of its practice. This is a foreign language. Here it is translated as '持' (chí, to hold), meaning to hold all Dharmas. In terms of its essence, it is only mindfulness and wisdom. Remembering the Dharma without falsehood is the function of mindfulness. Knowing the Dharma without losing it is the function of wisdom. The meaning of holding varies widely and is immeasurable depending on the situation, but to summarize, there are only two types. One is Dharma-holding, also called hearing-holding, which is holding the teachings without forgetting. The second is meaning-holding, which is holding the meaning without losing it. As what is remembered and held is in accordance with the Dharma and does not change, it is said to be a seal. Below, the Dharma is manifested through the seal. Bodhisattvas use this Dharani seal to seal and verify all Dharmas, so it is said to 'seal it'. Because the Dharma is steadfast, once obtained, it will not be abandoned, so it reaches non-retrogression. Giving the example of reaching non-retrogression manifests the steadfastness of the Dharma. This third part ends. From below begins the fourth part, explaining the superiority of the Dharma. It is also called complete in meaning. Among them, the first explains the Dharma of cultivating goodness. 'Departing from the multitude of demons' explains the Dharma of governing faults. In the preceding cultivation of goodness, the first explains self-benefit. 'Entering great compassion' manifests its benefit to others. In the preceding self-benefit, maturing the Six Paramitas (Six Paramitas, perfections) explains the cause that can arise. 'Good discrimination of meaning' praises the superiority of its teachings. Being able to well discriminate the meaning of practice, therefore the Six Paramitas are accomplished. 'Conforming to Bodhi Dharma' explains the result that can be approached. Discriminating the result, causing people to seek it, is called conforming to Bodhi (Bodhi, enlightenment). 'Above all sutras' praises the superiority of its teachings. Because it is good at conforming to Bodhi, it is called supreme. This initiates self-benefit.
。入大慈悲明起利他。入猶順也。善教菩薩化益眾生名入慈悲。上來修善下明治過。于中初言離眾魔事及諸邪見。明其離彰。離眾魔事除邪業也。及諸邪見滅邪解也。下明攝治。順因緣法明說世諦令人解也。言不乖法故曰為順。說生死法因緣虛集名順因緣。無我生等明說真諦令人證也。無我無生及無壽命明說生空。空無相等明說法空。諸法無性名之為空。緣相亦無。故云無相。無果可造故云無作。無因可為稱曰無起。凡欲滅邪要須觀察十二緣法。上下多然。故約因緣以明攝治。此第四段明其義備。上來第一辨法體相。自下第二彰其法能。于中粗分有三。細分有六。言粗三者。一者能令眾生坐乎道場成佛正覺。二令眾生入佛法下令人起行。三背生死下令人發心。細分六者。一令眾生坐于道場成佛正覺。二諸天下為人稱讚。三能令生入佛法下。令人起行。四諸佛賢聖所共稱下為聖稱讚。五背生死下令人發心。六十方三世諸佛所說為佛稱說。此六段中初二一對。次二一對。后二一對。就初段中能令眾生坐道場者。此大乘法能令眾產生佛道也。辨義有三。一直論真。金剛三昧親生佛德名為道場。依之得果故名為坐。通則諸行能生佛德悉名道場。如上光嚴問疾中說。坐義如向。二唯就應菩提樹下得佛道處名為道場。居中得果名之
【現代漢語翻譯】 現代漢語譯本： 進入大慈悲光明是爲了利益他人。『入』是順應的意思。善於教導菩薩化度利益眾生，叫做進入慈悲。上面是修習善法，下面是闡明過失。其中，首先說遠離各種魔事和各種邪見，表明其遠離彰顯。遠離各種魔事，是去除邪惡的行業；各種邪見，是滅除邪惡的見解。下面闡明攝受和治理。順應因緣法，明白解說世俗諦，使人理解。所說不違背佛法，所以稱為『順』。解說生死之法是因緣和合的虛幻集合，名為順應因緣。闡明無我、無生等，明白解說真諦，使人證悟。無我、無生以及無壽命，明白解說眾生空。空、無相等等，闡明法空。諸法沒有自性，稱之為空。因緣之相也沒有，所以說無相。沒有果報可以造作，所以說無作。沒有原因可以作為，稱為無起。凡是想要滅除邪見，必須觀察十二因緣法。上下普遍如此，所以依據因緣來闡明攝受和治理。這第四段闡明其意義完備。上面第一部分辨別法體的相狀，從下面開始第二部分彰顯其法的功用。其中粗略地分有三種，詳細地分有六種。粗略的三種是：第一，能使眾生坐在道場成就佛的正覺；第二，使眾生進入佛法，使人開始修行；第三，背離生死，使人發起菩提心。詳細的六種是：第一，能使眾生坐在道場成就佛的正覺；第二，諸天之下的人都稱讚；第三，能使眾生進入佛法，使人開始修行；第四，諸佛賢聖共同稱讚；第五，背離生死，使人發起菩提心；第六，十方三世諸佛所說，為佛所稱說。這六段中，前兩段是一對，中間兩段是一對，后兩段是一對。就第一段中，能使眾生坐在道場，這大乘佛法能使眾產生就佛道。辨別意義有三種：第一，直接論述真理。金剛三昧親身產生佛的功德，稱為道場。依靠它而得到果報，所以稱為『坐』。普遍來說，各種修行能產生佛的功德，都稱為道場，如上面《光嚴問疾經》中所說。『坐』的意義如前所述。第二，僅僅就應化菩提樹下得到佛道的地方稱為道場，在那裡得到果報，稱之為『坐』。
【English Translation】 English version: Entering great compassion and bright wisdom arises to benefit others. 'Entering' means to accord with. Skillfully teaching Bodhisattvas to transform and benefit sentient beings is called entering compassion. Above is cultivating good deeds, below is clarifying faults. Among them, the first statement is about being apart from all demonic affairs and all wrong views, clarifying their separation and manifestation. Being apart from all demonic affairs is removing evil karma. All wrong views is extinguishing wrong understanding. Below clarifies embracing and governing. According with the law of dependent origination, clearly explaining the mundane truth, enables people to understand. What is said does not violate the Dharma, therefore it is called 'according with'. Explaining the law of birth and death as a illusory collection of conditions is called according with dependent origination. Clarifying no-self, no-birth, etc., clearly explaining the ultimate truth, enables people to realize it. No-self, no-birth, and no life-span, clearly explain the emptiness of sentient beings. Emptiness, no-form, etc., clarify the emptiness of phenomena. All phenomena have no inherent nature, which is called emptiness. The appearance of conditions is also absent, therefore it is called no-form. There is no result that can be created, therefore it is called no-action. There is no cause that can be made, it is called no-arising. Whenever one wants to extinguish wrong views, one must observe the twelve links of dependent origination. Above and below are mostly so, therefore based on dependent origination to clarify embracing and governing. This fourth section clarifies its meaning is complete. Above, the first part distinguishes the characteristics of the Dharma body. From below, the second part manifests the function of the Dharma. Among them, roughly divided into three types, and in detail divided into six types. The rough three types are: first, it can enable sentient beings to sit in the 'bodhimanda' (道場, place of enlightenment) and achieve the Buddha's perfect enlightenment; second, it enables sentient beings to enter the Buddha-dharma, enabling people to begin practice; third, turning away from birth and death, enabling people to generate 'bodhicitta' (菩提心, the aspiration for enlightenment). The detailed six types are: first, it can enable sentient beings to sit in the 'bodhimanda' (道場, place of enlightenment) and achieve the Buddha's perfect enlightenment; second, people below the heavens all praise; third, it can enable sentient beings to enter the Buddha-dharma, enabling people to begin practice; fourth, all Buddhas and sages commonly praise; fifth, turning away from birth and death, enabling people to generate 'bodhicitta' (菩提心, the aspiration for enlightenment); sixth, what is spoken by all Buddhas of the ten directions and three times, is praised by the Buddhas. Among these six sections, the first two sections are a pair, the middle two sections are a pair, and the last two sections are a pair. Regarding the first section, which can enable sentient beings to sit in the 'bodhimanda' (道場, place of enlightenment), this Mahayana Dharma can enable sentient beings to achieve Buddhahood. Distinguishing the meaning has three aspects: first, directly discussing the truth. The 'vajra samadhi' (金剛三昧, diamond samadhi) personally produces the Buddha's virtues, which is called 'bodhimanda' (道場, place of enlightenment). Relying on it to obtain the result, therefore it is called 'sitting'. Generally speaking, various practices can produce the Buddha's virtues, all of which are called 'bodhimanda' (道場, place of enlightenment), as mentioned in the 'Vimalakirti Nirdesa Sutra' (光嚴問疾經, Vimalakirti's Inquiry into Illness). The meaning of 'sitting' is as previously stated. Second, only the place under the 'bodhi tree' (菩提樹, tree of enlightenment) where one attains Buddhahood is called 'bodhimanda' (道場, place of enlightenment), where one obtains the result, which is called 'sitting'.
為坐。三約應顯真。寄約應坐心顯真成。今此所論約應顯真。而轉法者。內證真道能為他說。舉為他說顯己得也。第二段中諸天龍神乾闥等所共嘆者為凡嘆也。唯后應爾。第三段中。初能令人起自利行。說眾菩薩所行道下起利他行。前自利中。能令眾生入佛法藏入佛教法。攝諸賢聖一切智慧入佛義海成就證行。亦可令生入法藏。入佛字義二種法藏。攝眾賢聖一切智慧。成就證教二種智慧。下利他中文別有二。一於法能說。二能救下於人能益。前能說中。說眾菩薩所行之道能說行法。依于諸法實相之義明宣無常苦空無我能說理法。於人益中。初於一切毀禁眾生能為救濟。教令悔除名為救矣。後於一切諸魔外道及貪著者能使怖畏。諸魔是其邪業眾生。外道及貪煩惱眾生。外道有見及貪有愛。皆使怖畏厭離斷除。此第三竟。第四段中諸佛賢聖所共稱歎為聖嘆也。亦嘆其法。第五令人發心之中。皆生死苦令人生厭。向涅槃樂使人生欣。第六段中十方三世諸佛說者。明此經法能令眾生背生死苦求涅槃故。諸佛共說上來明法。自下第二約對前法以明供養。于中有二。一於前教令信解受持讀誦解脫為法供養。二依前義旨如說修行為法供養。前中先辨后總結之。辨中若聞如是等經信解受等。
依法自覺為法供養。以方便力為眾生
【現代漢語翻譯】 現代漢語譯本：
坐下。三次約定是爲了顯現真實。寄託約定，安坐內心，顯現真實成就。現在這裡所討論的是通過約定來顯現真實。而轉法輪的人，內心證悟真實之道，能夠為他人宣說。舉出為他人宣說，是爲了顯現自己已經證得。
第二段中，諸天、龍神、乾闥婆（Gandharva，一種天神）等共同讚歎，是爲了讚歎凡夫嗎？只有後面才是這樣。第三段中，首先能夠使人發起自利的行為，『說眾菩薩所行道』之後，發起利他的行為。前面的自利中，能夠使眾生進入佛法寶藏，進入佛教的教法，攝取諸位賢聖的一切智慧，進入佛的義理之海，成就證悟的修行。也可以使眾生進入法藏，進入佛的文字和義理兩種法藏，攝取眾多賢聖的一切智慧，成就證悟和教導兩種智慧。
下面的利他部分，文句上分別有兩個方面。一是在法上能夠宣說，二是『能救』之後，在人上能夠利益。前面的能夠宣說中，宣說眾多菩薩所修行的道路，能夠宣說修行的法門，依據諸法實相的意義，明白宣說無常、苦、空、無我，能夠宣說義理之法。在利益人方面，首先對於一切毀犯戒律的眾生，能夠給予救濟，教導他們懺悔消除罪業，這叫做救濟。之後對於一切諸魔、外道以及貪戀執著的人，能夠使他們感到恐懼。諸魔是他們的邪惡業報的眾生，外道以及貪戀是煩惱的眾生。外道有錯誤的見解，貪戀有愛慾。都使他們感到恐懼，厭惡，遠離，斷除。這是第三段的結束。
第四段中，諸佛賢聖共同稱讚，是爲了讚歎聖人。也是讚歎其法。第五段中，使人發起菩提心，都是因為生死之苦使人生起厭惡，嚮往涅槃之樂使人生起欣喜。第六段中，十方三世諸佛所說，說明此經法能夠使眾生背離生死之苦，尋求涅槃之樂，所以諸佛共同宣說。上面是說明法。
從下面第二點開始，對照前面的法來說明供養。其中有兩個方面。一是對前面的教導，使人信解、受持、讀誦、解脫，這是法供養。二是依據前面的義理宗旨，如所說的那樣修行，這是法供養。前面一點中，先辨別，后總結。辨別中，如果聽聞這樣的經典，信解受持等等。
依法自覺，這是法供養。以方便之力，爲了眾生。
【English Translation】 English version:
To be seated. Three agreements are to reveal the truth. Entrusting the agreement, sitting in the heart, revealing the truth is accomplished. What is discussed here now is revealing the truth through agreement. And the one who turns the Dharma wheel, inwardly realizing the true path, is able to speak it for others. Mentioning speaking for others is to reveal that oneself has attained it.
In the second section, the common praise of devas (celestial beings), nagas (dragons), Gandharvas (a type of celestial musician), etc., is it to praise ordinary beings? Only the latter is so. In the third section, firstly, it can cause people to initiate self-benefiting actions; after 'speaking of the path practiced by the Bodhisattvas,' it initiates actions to benefit others. In the preceding self-benefit, it can cause sentient beings to enter the treasury of the Buddha's Dharma, enter the teachings of Buddhism, gather all the wisdom of the virtuous and sages, enter the sea of the Buddha's meaning, and accomplish the practice of realization. It can also cause sentient beings to enter the Dharma treasury, enter the two types of Dharma treasury: the words and meaning of the Buddha, gather all the wisdom of the virtuous and sages, and accomplish the two types of wisdom: realization and teaching.
In the following section on benefiting others, there are two aspects in the sentences. One is being able to speak on the Dharma, and the second is being able to benefit people after 'being able to save.' In the preceding being able to speak, speaking of the path practiced by the many Bodhisattvas, being able to speak of the methods of practice, relying on the meaning of the true nature of all dharmas, clearly proclaiming impermanence, suffering, emptiness, and non-self, being able to speak of the Dharma of principle. In the aspect of benefiting people, firstly, for all sentient beings who violate precepts, being able to provide salvation, teaching them to repent and eliminate offenses, this is called salvation. Afterwards, for all demons, heretics, and those who are greedy and attached, being able to make them fearful. The demons are sentient beings with evil karma, heretics and greed are sentient beings with afflictions. Heretics have wrong views, and greed has attachment to love. All make them fearful, disgusted, distanced, and eliminated. This is the end of the third section.
In the fourth section, the common praise of all Buddhas and sages is to praise the sages. It also praises their Dharma. In the fifth section, causing people to generate the Bodhi mind, it is all because the suffering of birth and death causes people to feel aversion, and longing for the bliss of Nirvana causes people to feel joy. In the sixth section, what the Buddhas of the ten directions and three times say, explains that this sutra Dharma can cause sentient beings to turn away from the suffering of birth and death and seek the bliss of Nirvana, therefore all the Buddhas speak together. The above is explaining the Dharma.
Starting from the second point below, comparing the preceding Dharma to explain offerings. There are two aspects to it. One is for the preceding teachings, causing people to believe, understand, receive, uphold, read, recite, and be liberated, this is Dharma offering. The second is relying on the preceding meaning and purpose, practicing as it is said, this is Dharma offering. In the preceding point, first distinguish, then summarize. In distinguishing, if one hears such sutras, believes, understands, receives, upholds, etc.
Self-awareness according to the Dharma, this is Dharma offering. With the power of skillful means, for sentient beings.
等。以法化他為法供養。是名下結。下依法行為供養中。先辨后結。辨中義二文別有四。言義二者。一則依前成六度等集善之法。修習善行為法供養。二則依前離眾魔等治道之法。修離過行為法供養。文別四者。第一總明依四依法修集善行。第三隨順十二緣下。依向前十二緣法修離過行。三依義下重廣初段明依修集善行。四隨順法相無所入下。重廣第二依十二緣修離過行。就初段中又于諸法如說行者。準后明依四依之法而修行也。第二段中。隨十二緣觀法緣有。十二緣義廣如別章。此應具論。離邪見等知法實無離法邪見。依空所除。得無生忍依空所滅。決定無我無有眾生正明所解。此前一對明眾生空。而於因緣無違無諍復觀緣有。空不乖有名無違諍。於法無違。於人無諍。離諸我所復觀實無。法為我所于理無也。此後一對明法體空。自下第三重就四依明修善行。四依之義廣如別章。此廣具辨。今且釋名並論次第。名字如何。初言依義不依語者。義解有四。一對相顯實所以名義。二對體彰用義用名義。三對惡論善義利名義。如地持說。善法名為義饒益聚。不善名為非義饒益。無記名為非義非非義。四對因彰果。德義名義。故地持中無上菩提名為得義。菩薩所行名得方便。諸經說義具此多種。今此所論理法為義義當初門。
【現代漢語翻譯】 現代漢語譯本 等。以法化他，是為法供養。這叫做『下結』（lower fetters）。下面，依照四依法（four reliances）的行為是供養中的一種。先辨別，后總結。辨別之中，意義和文句分別有四點。說到意義的兩種：一是依照前面所說的成就六度（six perfections）等聚集善法的道理，修習善行，作為法供養；二是依照前面所說的遠離眾魔（various demons）等治理道的道理，修習遠離過失的行為，作為法供養。文句的區別有四點：第一，總的說明依照四依法修集善行；第三，隨順十二緣起（twelve links of dependent origination），依照前面的十二緣起法修習遠離過失的行為；第三，依據『義』（meaning）的解釋，進一步擴充套件第一段，說明依照修集善行；第四，隨順法相（characteristics of phenomena）無所入（nothing to enter），進一步擴充套件第二段，依照十二緣起修習遠離過失的行為。就第一段中，『又于諸法如說行者』（and in all things, acting according to the teachings），參照後面所說，是依照四依之法而修行。第二段中，隨順十二緣起觀察法緣的存在，十二緣起的意義廣泛，如其他章節所述，這裡應該詳細論述。遠離邪見等，知道法的真實不存在，依靠空性（emptiness）來去除。得到無生法忍（acceptance of the non-arising of phenomena），依靠空性來滅除。確定沒有我（self），沒有眾生，正是明白所解脫的。前面一對說明眾生空（emptiness of beings）。而對於因緣（conditions）沒有違背沒有爭論，又觀察因緣的存在，空性不違背存在，有名無違背爭論。對於法沒有違背，對於人沒有爭論。遠離各種我所（what belongs to me），又觀察它的真實不存在，法作為我所，在道理上是不成立的。從下面開始，第三次就四依法說明修習善行。四依的意義廣泛，如其他章節所述，這裡廣泛地詳細辨別。現在先解釋名稱並論述次第。名字是什麼呢？首先說『依義不依語』（rely on the meaning, not on the letter），『義』（meaning）的解釋有四種：一是針對相（form）來顯示實（reality），所以稱為『義』（meaning）；二是針對體（essence）來彰顯用（function），用（function）稱為『義』（meaning）；三是針對惡（evil）來論述善（good），利益稱為『義』（meaning），如《地持經》（Bodhisattvabhumi）所說，善法稱為『義饒益聚』（collection of beneficial meanings），不善稱為『非義饒益』（non-beneficial meanings），無記（neutral）稱為『非義非非義』（neither beneficial nor non-beneficial meanings）；四是針對因（cause）來彰顯果（effect），功德稱為『義』（meaning）。所以《地持經》中，無上菩提（unsurpassed enlightenment）稱為『得義』（attainment of meaning），菩薩所行稱為『得方便』（attainment of means）。各種經典所說的『義』（meaning）都包含這多種含義。現在這裡所論述的理法（principle and dharma）作為『義』（meaning）的最初入門。
【English Translation】 English version Etc. To transform others with the Dharma is Dharma offering. This is called 'lower fetters'. Below, the practice of relying on the Four Reliances is a type of offering. First, distinguish, then conclude. Within the distinction, the meaning and the text each have four points. Regarding the two meanings: first, according to the preceding, to cultivate good deeds as a Dharma offering by accumulating good Dharmas such as the Six Perfections; second, according to the preceding, to cultivate the practice of abandoning faults as a Dharma offering by abandoning various demons and other methods of governing the path. The four textual distinctions are: first, a general explanation of cultivating good deeds by relying on the Four Reliances; third, in accordance with the Twelve Links of Dependent Origination, to cultivate the practice of abandoning faults by relying on the preceding Twelve Links of Dependent Origination; third, based on the meaning, further expanding the first section to explain relying on the cultivation of good deeds; fourth, in accordance with the characteristics of phenomena, nothing to enter, further expanding the second section to cultivate the practice of abandoning faults by relying on the Twelve Links of Dependent Origination. Within the first section, 'and in all things, acting according to the teachings', referring to what is said later, is to practice according to the Four Reliances. In the second section, observing the existence of Dharma conditions in accordance with the Twelve Links of Dependent Origination, the meaning of the Twelve Links is extensive, as described in other chapters, and should be discussed in detail here. Abandoning wrong views, etc., knowing that the reality of Dharma does not exist, relying on emptiness to remove them. Obtaining the Acceptance of the Non-Arising of Phenomena, relying on emptiness to extinguish them. Determining that there is no self, no sentient beings, is precisely understanding what is liberated. The preceding pair explains the emptiness of beings. And regarding conditions, there is no contradiction or dispute, and observing the existence of conditions, emptiness does not contradict existence, and existence does not contradict dispute. There is no contradiction regarding Dharma, and no dispute regarding people. Abandoning all that belongs to me, and observing that it does not truly exist, Dharma as what belongs to me is not established in principle. From below, the third time, based on the Four Reliances, explaining the cultivation of good deeds. The meaning of the Four Reliances is extensive, as described in other chapters, and is extensively and thoroughly distinguished here. Now, first explain the names and discuss the order. What are the names? First, 'rely on the meaning, not on the letter', the explanation of 'meaning' has four types: first, in contrast to form, to reveal reality, so it is called 'meaning'; second, in contrast to essence, to manifest function, function is called 'meaning'; third, in contrast to evil, to discuss good, benefit is called 'meaning', as the Bodhisattvabhumi says, good Dharma is called 'collection of beneficial meanings', non-good is called 'non-beneficial meanings', neutral is called 'neither beneficial nor non-beneficial meanings'; fourth, in contrast to cause, to manifest effect, merit is called 'meaning'. Therefore, in the Bodhisattvabhumi, unsurpassed enlightenment is called 'attainment of meaning', the practice of Bodhisattvas is called 'attainment of means'. The 'meaning' spoken of in various sutras includes these many meanings. Now, the principle and Dharma discussed here serve as the initial entry point for 'meaning'.
憑之起行故說為依。不依語者詮談為語。不依有二。一自未知義。但可不依乖法之語。二自己知義一切不依。第二依智不依識者。解法決了目之為智。憑之取法故說為依。闇心分別名之為識。棄而不從故曰不依。第三依了義經不依不了義者。顯實分明名了義經。憑之取義故說為依。覆障之言名不了經。棄而不從故曰不依。第四依法不依人者。法解有二。一軌則名法。二法名自體。憑之起行目之為依。又憑取義亦名為依。宰用名人。不依有二。一自未知。但可不依乖法之人。非令不依如法之人。二自己知一切不依。名義如是次第如何。經論不同略有五種。一觀入次第。如成實說。第一依法不依於人。第二依了不依不了。第三依義不依于語。第四依智不依于識。此乃約就聞思修等觀入以辨。依初兩門修成聞慧。于中初門簡人取法。後門就法簡非取是。第三依義修起思慧。思知義故。第四依智。依諸賢聖智行之法起于修慧。第二從體起用次第如涅槃說。第一依法不依於人。法者所謂大涅槃。涅槃果體故先辨之。第二依義。義者所謂法身解脫摩訶般若。是佛果德。依體有德。是以次論。第三依智。智者謂佛一切種智。依德有用故須辨之。第四明依了義經。依智起說。是以後論。第三據果尋因。次第亦如涅槃。第一依義。義謂法
【現代漢語翻譯】 現代漢語譯本 憑藉它而行動，所以稱為『依』（依靠）。不依靠語言，解釋談論稱為『語』（言語）。不依靠有兩種：一是自己未知的意義，但可以不依靠違背佛法的言語；二是自己已經知道意義，一切都不依靠。 第二，『依智不依識』（依靠智慧，不依靠意識）是指，理解法義透徹明瞭，稱之為『智』（智慧）。憑藉它來領悟佛法，所以稱為『依』。昏昧之心分別事物，稱之為『識』（意識）。捨棄而不隨從，所以說『不依』。 第三，『依了義經不依不了義經』（依靠了義經典，不依靠不了義經典）是指，顯明真實意義，分說明白的，稱為『了義經』（究竟了義的經典）。憑藉它來領悟意義，所以稱為『依』。含糊遮掩的言語，稱為『不了義經』（非究竟了義的經典）。捨棄而不隨從，所以說『不依』。 第四，『依法不依人』（依靠佛法，不依靠人）是指，對『法』（佛法）的理解有兩種：一是軌則，稱為『法』；二是法本身的自體，也稱為『法』。憑藉它而行動，稱之為『依』。又憑藉它來領悟意義，也稱為『依』。受人支配使用，稱為『人』。不依靠有兩種：一是自己未知的，但可以不依靠違背佛法的人，並非不依靠如法修行的人；二是自己已經知道，一切都不依靠。 名義的次第是怎樣的呢？經論的說法不同，略有五種。一是觀行入道的次第，如《成實論》所說：第一，依法不依於人；第二，依了義不依不了義；第三，依義不依于語；第四，依智不依于識。這是就聞、思、修等觀行入道來辨別的。依靠前兩門修成聞慧（聽聞佛法而獲得的智慧），其中第一門是簡別人物，選取佛法；后一門是就佛法簡別非是，選取真理。第三，依靠義理修起思慧（思考佛法而獲得的智慧），因為思考才能知曉義理。第四，依靠智慧，依靠諸位賢聖以智慧行持的佛法，生起修慧（修行佛法而獲得的智慧）。 第二是從體起用的次第，如《涅槃經》所說：第一，依法不依於人。『法』（佛法）是指大涅槃，涅槃是果體的緣故，所以先辨明它。第二，依義（依靠義理）。『義』（義理）是指法身、解脫、摩訶般若（偉大的智慧），是佛的果德。依靠本體而有功德，所以依次論述。第三，依智（依靠智慧）。『智』（智慧）是指佛的一切種智（佛所具有的徹底覺悟一切事物的智慧）。依靠功德而有作用，所以需要辨明它。第四，闡明依靠了義經，依靠智慧而宣說，所以放在後面論述。 第三是據果尋因，次第也如《涅槃經》所說：第一，依義（依靠義理）。『義』（義理）是指法。
【English Translation】 English version Relying on it to act is why it is called 'reliance' (依, yī). Not relying on language, explaining and discussing is called 'language' (語, yǔ). There are two types of non-reliance: first, one does not know the meaning oneself, but one can avoid relying on words that contradict the Dharma; second, one already knows the meaning oneself and does not rely on anything. Second, 'relying on wisdom and not relying on consciousness' (依智不依識, yī zhì bù yī shí) means that understanding the Dharma thoroughly and clearly is called 'wisdom' (智, zhì). Relying on it to comprehend the Dharma is why it is called 'reliance'. A darkened mind that distinguishes things is called 'consciousness' (識, shí). Abandoning and not following it is why it is said 'not to rely'. Third, 'relying on sutras of definitive meaning and not relying on sutras of provisional meaning' (依了義經不依不了義經, yī liǎo yì jīng bù yī bù liǎo yì jīng) means that what clearly reveals the true meaning and explains it distinctly is called 'sutras of definitive meaning' (了義經, liǎo yì jīng). Relying on it to comprehend the meaning is why it is called 'reliance'. Words that are obscure and concealing are called 'sutras of provisional meaning' (不了義經, bù liǎo yì jīng). Abandoning and not following it is why it is said 'not to rely'. Fourth, 'relying on the Dharma and not relying on people' (依法不依人, yī fǎ bù yī rén) means that there are two understandings of 'Dharma' (法, fǎ): first, a rule is called 'Dharma'; second, the Dharma itself is also called 'Dharma'. Relying on it to act is called 'reliance'. Also, relying on it to comprehend the meaning is also called 'reliance'. Being controlled and used by people is called 'people'. There are two types of non-reliance: first, one does not know oneself, but one can avoid relying on people who contradict the Dharma, not that one should not rely on people who practice the Dharma according to the rules; second, one already knows oneself and does not rely on anything. What is the order of names and meanings? The statements of sutras and treatises are different, with roughly five types. First, the order of contemplation and entering the path, as stated in the Tattvasiddhi Shastra (成實論, Chéngshí Lùn): first, rely on the Dharma and not on people; second, rely on the definitive meaning and not on the provisional meaning; third, rely on the meaning and not on the words; fourth, rely on wisdom and not on consciousness. This is to distinguish based on hearing, thinking, and cultivating, etc., to enter the path through contemplation. Relying on the first two doors, one cultivates and achieves the wisdom of hearing (聞慧, wén huì), in which the first door is to distinguish people and select the Dharma; the latter door is to distinguish what is not from the Dharma and select the truth. Third, relying on the meaning, one cultivates and arises the wisdom of thinking (思慧, sī huì), because one can only know the meaning through thinking. Fourth, relying on wisdom, relying on the Dharma practiced with wisdom by the sages, one generates the wisdom of cultivation (修慧, xiū huì). Second, the order of arising from the substance and using it, as stated in the Nirvana Sutra (涅槃經, Nièpán Jīng): first, rely on the Dharma and not on people. 'Dharma' (法, fǎ) refers to the Great Nirvana, because Nirvana is the fruit-body, so it is first clarified. Second, rely on the meaning (依義, yī yì). 'Meaning' (義, yì) refers to the Dharmakaya (法身, fǎshēn), liberation (解脫, jiětuō), and Maha Prajna (摩訶般若, mó hē bōrě) (great wisdom), which are the virtues of the Buddha's fruit. Because there are virtues based on the substance, they are discussed in order. Third, rely on wisdom (依智, yī zhì). 'Wisdom' (智, zhì) refers to the Buddha's omniscient wisdom (一切種智, yīqiè zhǒng zhì) (the wisdom that the Buddha possesses to thoroughly awaken to all things). Because there is a function based on virtue, it needs to be clarified. Fourth, clarify relying on the sutras of definitive meaning, relying on wisdom to proclaim, so it is discussed later. Third, according to the fruit to seek the cause, the order is also as stated in the Nirvana Sutra (涅槃經, Nièpán Jīng): first, rely on the meaning (依義, yī yì). 'Meaning' (義, yì) refers to the Dharma.
身解脫等法。此佛果德。是以先論。第二依法。所謂法性果依理成。是以次辨。第三依智。智者所謂僧行常住無為不變。果由因成。所以次說。第四明依了義經。所謂一切大乘經典。因依教起所以後辨。又前果德因之而起。故明依智。前所依法藉教而顯。故明瞭義。第四據深尋淺。次第如此中說。第一依義。義是理體成德所依。故先辨之。第二依智。智是證智依義成德。故次論之。第三明依了義之經。經是義證。前所依義由詮而顯。所以次辨。第四依法。法謂行法。前智依於行法修成。故復明法。第五攝法起修次第如地持說。第一依義。義是理義起行所依。是以先論。第二法。法是教法。義由詮顯。故次辨之。此二是其攝法次第。后二起修。第三明其依了義經。依教修解。於此門中正解取教。莫問大小。一切悉了隨分所說皆當法故。故彼文言。于如來說深住清凈一切悉了。與此相違名為不了。第四依智。智謂修慧。此依前義起修慧行。故彼文言。以修慧知。不以聞思議諸法義。義有多途各據一門。今此且修一相之言。自下第四重就向前十二因緣修離過行。于中初辨。作如是下結以顯益。辨中初言隨順法相明觀世諦。無所入下明觀真諦。言無所入無所歸者。總明真觀。因緣空寂始無所入終無所歸。無明滅下別明真觀。初
【現代漢語翻譯】 現代漢語譯本 身解脫等法。此乃佛果之德，因此首先討論。第二是依法，即法性之果依理而成，故其次辨析。第三是依智，智者所指為僧行常住，無為不變。果由因生，所以接著敘述。第四是明依了義經，即一切大乘經典。因依教而起，所以最後辨明。又，前述果德由因生起，故闡明依智。前述依法，憑藉教義而彰顯，故闡明了義。第四，由深及淺地探尋，次第如此中所述。第一是依義，義是理體，是成就功德所依，故先辨明之。第二是依智，智是證智，依義而成德，故其次論述。第三是明依了義之經，經是義之證明，前述所依之義由詮釋而顯現，所以其次辨明。第四是依法，法指行法，前述之智依於行法修成，故再次闡明法。第五，攝法起修的次第如《瑜伽師地論·攝事品》所說。第一是依義，義是理義，是發起修行所依，因此首先討論。第二是法，法是教法，義由詮釋而顯現，故其次辨明。此二者是攝法的次第。后二者是發起修行。第三是闡明依了義經，依教修解。在此門中，正確理解並取用教義，不論大小乘，一切都完全明白，隨其所說，皆符合正法。故彼文言：『于如來說深住清凈一切悉了』，與此相反則為不了。第四是依智，智指修慧，此依前義發起修慧之行。故彼文言：『以修慧知，不以聞思議諸法義。』義有多途，各據一門。今此且修一相之言。自下第四重就向前十二因緣修離過行。于中初辨。作如是下結以顯益。辨中初言隨順法相明觀世諦。無所入下明觀真諦。言無所入無所歸者，總明真觀。因緣空寂，始無所入，終無所歸。無明滅下別明真觀。初
【English Translation】 English version The Dharma of bodily liberation and so on. These are the virtues of the Buddha-fruit, and therefore are discussed first. Secondly, it is according to the Dharma, that is, the fruit of Dharma-nature is accomplished through reason, and therefore is analyzed next. Thirdly, it is according to wisdom, which refers to the constant and unchanging conduct of the Sangha. The fruit is born from the cause, so it is described next. Fourthly, it is to clarify reliance on definitive sutras, which are all Mahayana sutras. The cause arises from reliance on teachings, so it is clarified last. Furthermore, the aforementioned virtues of the fruit arise from the cause, hence clarifying reliance on wisdom. The aforementioned Dharma is revealed through teachings, hence clarifying definitive meaning. Fourthly, proceeding from the profound to the shallow, the order is as described herein. First is reliance on meaning (artha), meaning being the principle and substance upon which virtue is established, hence it is clarified first. Second is reliance on wisdom (jnana), wisdom being the wisdom of realization, which establishes virtue based on meaning, hence it is discussed next. Third is clarifying reliance on definitive sutras, the sutras being the proof of meaning, and the aforementioned meaning is revealed through explanation, hence it is clarified next. Fourth is reliance on Dharma, Dharma referring to the practice of Dharma, and the aforementioned wisdom is cultivated and accomplished through the practice of Dharma, hence the Dharma is clarified again. Fifth, the order of gathering the Dharma and initiating practice is as described in the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice). First is reliance on meaning, meaning being the principle and significance upon which practice is initiated, hence it is discussed first. Second is Dharma, Dharma being the Dharma of teachings, and meaning is revealed through explanation, hence it is clarified next. These two are the order of gathering the Dharma. The latter two are the initiation of practice. Third is clarifying reliance on definitive sutras, relying on teachings to cultivate understanding. In this context, correctly understand and adopt the teachings, regardless of whether they are from the Greater or Lesser Vehicle, understanding everything completely, and whatever is said according to one's capacity is in accordance with the Dharma. Therefore, the text says: 'Regarding the Tathagata, deeply abiding in purity, understanding everything completely,' and the opposite of this is not understanding. Fourth is reliance on wisdom, wisdom referring to the wisdom of cultivation, which initiates the practice of wisdom based on the aforementioned meaning. Therefore, the text says: 'Knowing through the wisdom of cultivation, not through hearing and contemplating the meaning of all Dharmas.' Meaning has many paths, each based on one aspect. Now, this is just about cultivating the aspect of oneness. From here onwards, the fourth section focuses on cultivating the practice of abandoning faults based on the twelve links of dependent origination. Among them, the initial distinction is made. 'Acting thus' concludes with revealing the benefit. In the distinction, the initial statement is 'In accordance with the characteristics of the Dharma, clearly observing conventional truth.' 'Nowhere to enter' clarifies the observation of ultimate truth. The words 'nowhere to enter, nowhere to return' generally clarify true observation. The emptiness and stillness of dependent origination means there is nowhere to enter in the beginning and nowhere to return in the end. 'The cessation of ignorance' specifically clarifies true observation. The beginning
言無明畢竟滅故行畢竟滅就始觀也。因緣法中觀法有二。一順二逆。逆順不同泛釋有四。一就事相次第分別。從前向後尋因趣果。名之為順。從後向前尋果推因。說之為逆。二就法相生滅分別。觀十二緣集生名順。散滅為逆。三就理相破性分別。觀十二緣假有名順。順法有故。無性空寂說以為逆。逆于有故。四就理義破相分別。觀十二緣妄相虛有。名之為順。如空中華如陽炎水。相即無相名之為逆。如陽炎水就觀本無。不但無性。相亦不有。此反緣相故說為逆。四中前三大小同知。后一唯大。今此所論義當後門。向前宣說隨順法相。是順觀也。此言無明畢竟等。是逆觀也。乃至因緣相亦不有名畢竟滅。乃至生滅老死滅者。越余舉終。義皆爾也。上來別觀。下結顯益。作如是觀十二因緣牒前順觀。無有盡相牒前逆觀。法本無生。今無可滅名無盡相。無法可盡方乃足其畢竟滅矣。不復起見正顯觀益。一切斷常有等見不復起也。前明法中。先明離見後方宣說順因緣法。今此先說順因緣觀后明離見。言左右取。上來別明修行供養。是名四最上法之供養總以結嘆。上來第三月蓋請問如來為說。自下第四明其月蓋聞法獲益修行法供。王子月蓋從藥王佛聞如是法得柔順忍。聞法益也。此四地上云何得知。五忍別分地前伏忍。初二三地
見是其信忍。四五六地是其順忍。七八九地是無生忍。十地及佛是寂滅忍。今言柔順見彼第三忍所收。故四地上。即解寶衣教具供等荷恩供養。白佛已后修行法供。于中有三。一自宣己心彰己欲于如來滅后修行法供請佛加護。二如來為記。三月蓋蒙記正行法供。初中白佛如來滅后我行法供。自宣己心守護正法彰己所作。愿以神力加哀建立。請佛加護。冥助以力名威神加。哀憐助念。第二段中佛知其念內心知也。而記曰等口言記也。法能遮防從喻名城。知必能護所以記之。第三月蓋行法供中文別有二。一于佛現在。修行自德為法供養。二于佛滅下。明佛滅后以經化地為法供養。前中初先聞佛授記以信出家。次修善法精進不文得五通下。明其所得。得五神通行用無礙。通菩薩道行體自在。此二自德。得陀羅尼意業城成就。無斷辨才口業成就。此二化德。就佛滅後行法供中。初明月蓋依法起說。月蓋比丘以守護下。明說益人。前起說中。于佛滅後起說時也。以其所得神通總等起說德也。滿十小劫彰說久近。藥王如來所轉法輪舉所說法。隨而分佈正明說也。后益人中。月蓋比丘守護法故勤行精進牒前起后。下正論益。初益菩薩。即身化益百萬億人。于大菩提立不退轉。后益二乘。能令十四那由他人發二乘心。后益凡夫。無量眾
【現代漢語翻譯】 現代漢語譯本 『見』是他的信忍（對真理的信仰和忍耐）。四五六地是他的順忍（順應真理的忍耐）。七八九地是無生忍（對事物不生不滅的領悟和忍耐）。十地及佛是寂滅忍（對涅槃寂靜的忍耐）。現在說的柔順忍屬於第三種忍，因此在四地之上。於是解下寶衣、教具供養等，是荷蒙佛恩的供養。稟告佛之後，修行法供養。其中有三點：一是自己宣說心意，表明自己要在如來滅度后修行法供養，祈請佛陀加持守護。二是如來為他授記。三是月蓋菩薩蒙受授記后，正式修行法供養。首先，稟告佛陀，如來滅度后，我將修行法供養。自己宣說心意，守護正法，表明自己所作所為，愿以神通之力慈悲建立，祈請佛陀加持守護。以神秘的力量幫助，稱為威神加持。慈悲憐憫，助念。第二段中，佛陀知道他的心念（內心知曉），然後授記說等等（口頭授記）。法能遮擋防禦，從比喻上稱為城。知道必定能夠守護，所以為他授記。第三，月蓋菩薩修行法供養中，文義上分為兩部分。一是在佛陀在世時，修行自身功德作為法供養。二是在佛陀滅度后，說明佛陀滅度后以經典教化土地作為法供養。前面一部分，首先聽聞佛陀授記，以信心出家。其次，修行善法，精進不懈，獲得五神通等等，說明他所獲得的成就。獲得五種神通，通行無礙。通達菩薩道，修行體性自在。這兩種是自身功德。獲得陀羅尼（總持）意業成就，無礙辯才口業成就。這兩種是教化功德。就佛陀滅度后修行法供養中，首先說明月蓋菩薩依法開始說法。月蓋比丘以守護等等，說明說法利益他人。前面開始說法中，是在佛陀滅度后開始說法的時候。以他所獲得的神通總持等等開始說法，是說法功德。滿十小劫，彰顯說法時間長久。藥王如來所轉法輪，舉出所說的法。隨之分佈，正是說明法。後面利益他人中，月蓋比丘守護佛法，勤奮修行精進，承接前面開啟後面。下面正式論述利益。首先利益菩薩，即身教化利益百萬億人，于大菩提（偉大的覺悟）立於不退轉。然後利益二乘（聲聞和緣覺），能令十四那由他人發起二乘之心。最後利益凡夫，無量眾
【English Translation】 English version 'Seeing' is his forbearance of faith (belief and patience towards the truth). The fourth, fifth, and sixth grounds are his compliant forbearance (patience in accordance with the truth). The seventh, eighth, and ninth grounds are the forbearance of non-origination (understanding and patience towards the non-arising and non-ceasing of things). The tenth ground and Buddhahood are the forbearance of quiescence (patience towards the stillness of Nirvana). The 'gentle and compliant' mentioned now is included in the third type of forbearance, therefore it is above the fourth ground. Then, taking off the jeweled robe, offering teaching tools, etc., is an offering of gratitude for the Buddha's grace. After reporting to the Buddha, he cultivates the Dharma offering. There are three points in it: First, he declares his own mind, expressing his desire to cultivate the Dharma offering after the Nirvana of the Tathagata, and requests the Buddha to bless and protect him. Second, the Tathagata gives him a prophecy. Third, Bodhisattva Moon Canopy, after receiving the prophecy, formally cultivates the Dharma offering. First, he reports to the Buddha that after the Nirvana of the Tathagata, I will cultivate the Dharma offering. He declares his own mind, protects the Dharma, and expresses what he does, wishing to establish it with divine power and compassion, and requests the Buddha to bless and protect him. Helping with mysterious power is called majestic divine blessing. Compassionately pitying and helping to remember. In the second paragraph, the Buddha knows his thoughts (knows in his heart), and then prophesies, etc. (verbal prophecy). The Dharma can block and defend, and is metaphorically called a city. Knowing that he will definitely be able to protect it, so he prophesies for him. Third, in Bodhisattva Moon Canopy's cultivation of the Dharma offering, the meaning is divided into two parts. First, when the Buddha is in the world, he cultivates his own merits as a Dharma offering. Second, after the Buddha's Nirvana, it explains that after the Buddha's Nirvana, using the scriptures to teach the land as a Dharma offering. In the first part, first hearing the Buddha's prophecy, he leaves home with faith. Secondly, he cultivates good Dharma, diligently and tirelessly, and obtains the five supernormal powers, etc., explaining what he has achieved. Obtaining the five supernormal powers, he can pass through without hindrance. Understanding the Bodhisattva path, cultivating the nature of freedom. These two are his own merits. Obtaining the Dharani (total retention) accomplishment of mental karma, and unobstructed eloquence accomplishment of verbal karma. These two are the merits of teaching. Regarding the cultivation of the Dharma offering after the Buddha's Nirvana, first explain that Bodhisattva Moon Canopy begins to preach the Dharma according to the Dharma. Bhikshu Moon Canopy, with protection, etc., explains that preaching benefits others. In the previous beginning of preaching, it is the time when he begins to preach after the Buddha's Nirvana. Using the total retention of the supernormal powers he has obtained, etc., to begin preaching is the merit of preaching. Completing ten small kalpas, highlighting the length of time of preaching. The Dharma wheel turned by Tathagata Medicine King, citing the Dharma that is preached. Distributing it accordingly is precisely explaining the Dharma. In the later benefiting others, Bhikshu Moon Canopy protects the Buddha's Dharma, diligently cultivates and progresses, connecting the previous and opening the later. The following formally discusses the benefits. First, benefiting Bodhisattvas, immediately teaching and benefiting hundreds of millions of people, and establishing themselves in non-retrogression in the Great Bodhi (great enlightenment). Then benefiting the two vehicles (Shravakas and Pratyekabuddhas), enabling fourteen nayutas of people to generate the minds of the two vehicles. Finally, benefiting ordinary people, countless multitudes.
生得生天上。就引證中上來第二。正引往事明財供養不及法供。自下第二會通古今。明供多益悉得作佛令人□學。文顯可知。如是天帝當知此要以法供下。是第三段結嘆勸學。當知法供于諸供養為上為最第一無比是結嘆也。是故天帝當知法供供養于佛是勸學也。
囑累品者。上來廣明勸學流通。自下明其付囑流通。累是擔累。法是傳者之重擔。故名為擔累。以此囑付令人傳通。故名囑累。就斯標品名囑累品。亦可累者是其重累。如來慇勤重累付囑。故云囑累。約斯標品名囑累品。此品有二。一如來付囑令人傳通。二佛說是下。明其所說當法稱機大眾同喜。就初段中付人有二。傳者有四。付人二者。一付彌勒。二付阿難。彌勒將於此界成佛。成就眾生故。須付之令以神力冥明弘通。阿難是其傳法藏人故。復須付令使結集傳佈宣通。傳人四者。一彌勒菩薩奉命流通。二餘菩薩自誓宣通。三四天王自誓護通。四阿難比丘受教傳通。初中有三。一佛付彌勒。二彌勒聞付奉命弘通。三如來述贊。初佛付中。如來初先以法正付彌勒。當知菩薩二下。舉其得先告示彌勒令教舍遠。前正付中文別有三。一舉法正付。我今以是無量億劫所集菩提付囑汝。此經宣說菩提真德。約就所說以名其經。名曰所集阿耨菩提。故上文言。此經廣
【現代漢語翻譯】 現代漢語譯本：
（生得生天上。）就引證中上來第二。正引往事，明財供養不及法供。自下第二，會通古今，明供多益，悉得作佛，令人□學。文顯可知。如是天帝當知此要，以法供下。是第三段，結嘆勸學。當知法供于諸供養為上、為最、第一無比，是結嘆也。是故天帝當知法供供養于佛，是勸學也。
囑累品者。上來廣明勸學流通。自下明其付囑流通。累是擔累，法是傳者之重擔，故名為擔累。以此囑付令人傳通，故名囑累。就斯標品名囑累品。亦可累者是其重累，如來慇勤重累付囑，故云囑累。約斯標品名囑累品。此品有二。一，如來付囑令人傳通；二，佛說是下，明其所說當法稱機，大眾同喜。就初段中，付人有二，傳者有四。付人二者：一，付彌勒（Maitreya，未來佛）；二，付阿難（Ananda，佛陀的十大弟子之一）。彌勒將於此界成佛，成就眾生故，須付之，令以神力冥明弘通。阿難是其傳法**故，復須付令使結集傳佈宣通。傳人四者：一，彌勒菩薩奉命流通；二，余菩薩自誓宣通；三，四天王自誓護通；四，阿難比丘受教傳通。初中有三。一，佛付彌勒；二，彌勒聞付奉命弘通；三，如來述贊。初佛付中，如來初先以法正付彌勒。當知菩薩二下，舉其得先告示彌勒令教舍遠。前正付中文別有三。一，舉法正付：『我今以是無量億劫所集菩提付囑汝。』此經宣說菩提真德，約就所說以名其經，名曰所集阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）。故上文言：『此經廣』
【English Translation】 English version:
(Born to be born in heaven.) Then, citing from the middle, the second part. Directly citing past events, clarifying that material offerings are not as good as Dharma offerings. From the second part onwards, connecting the past and present, clarifying that many offerings are beneficial, all can become Buddhas, encouraging people to learn. The meaning is clear. Thus, Heavenly Emperor, you should know this essential point, starting with 'with Dharma offerings'. This is the third section, concluding with praise and encouraging learning. Know that Dharma offerings are superior, the best, the most unparalleled among all offerings, this is the conclusion of praise. Therefore, Heavenly Emperor, know that Dharma offerings to the Buddha are encouraging learning.
The chapter on Entrustment. The above extensively clarifies the encouragement of learning and dissemination. From here onwards, it clarifies the entrustment and dissemination. 'Entrustment' means bearing a burden, the Dharma is the heavy burden of the transmitter, hence it is called 'Entrustment'. With this, entrusting people to transmit it, hence it is called 'Entrustment'. Therefore, this chapter is named 'Entrustment Chapter'. It can also be that 'entrustment' refers to the heavy entrustment. The Tathagata earnestly and repeatedly entrusts, hence it is called 'Entrustment'. Based on this, the chapter is named 'Entrustment Chapter'. This chapter has two parts: first, the Tathagata entrusts people to transmit it; second, 'The Buddha said below', clarifying that what was said is appropriate to the Dharma and the occasion, and the assembly rejoices together. In the first section, there are two entrusted people and four transmitters. The two entrusted people are: first, Maitreya (the future Buddha); second, Ananda (one of the Buddha's ten great disciples). Maitreya will become a Buddha in this realm, to accomplish sentient beings, therefore he must be entrusted, so that he can use his divine power to secretly and clearly propagate it. Ananda is his Dharma transmission **, therefore he must also be entrusted to compile, disseminate, and propagate it. The four transmitters are: first, Bodhisattva Maitreya receives the command to disseminate; second, other Bodhisattvas vow to propagate; third, the Four Heavenly Kings vow to protect the transmission; fourth, Bhikshu Ananda receives the teaching to transmit. The first part has three sections: first, the Buddha entrusts Maitreya; second, Maitreya hears the entrustment and receives the command to propagate; third, the Tathagata praises. In the first part, the Buddha entrusts, the Tathagata first properly entrusts the Dharma to Maitreya. 'Know that Bodhisattva two below', mentioning that he should first inform Maitreya to teach and abandon the distant. In the previous proper entrustment text, there are three distinctions: first, mentioning the proper entrustment of the Dharma: 'I now entrust you with the Bodhi accumulated over countless eons.' This sutra proclaims the true virtue of Bodhi, based on what is said to name the sutra, named the accumulated Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Therefore, the above text says: 'This sutra is broad'
說過去未來現在諸佛阿耨菩提。亦說佛因。從勝言之。亦可此經能生菩提。菩提從此經生。從其所生以名其經。名為所集阿耨菩提。故上文言。法佛菩提皆從是生。生佛之因就勝為言。二如是輩經于佛滅后。勸于未來傳佈流通。如是輩經牒前所付。輩猶等也。亦是類也。于佛滅后末世之中流佈時也。末世難通故須勸之。汝等當以神力流佈正勸傳通。于閻浮提須流處也。閻浮眾生行法最勝。故遍言之。無令斷絕滅后常通。二所以下釋勸所以。初先徴問。我有何所以勸汝傳通。下對釋之。于中初明不傳之損。未來當有男子女人及天龍等發菩提心樂乎大法若使不聞如是等經則失善利是其損也。下明傳益。如是輩人聞是等經必多信等是其益也。如此輩人牒前未來發心之人。聞是等經必多信樂發希有心當以頂受自行益也。唸經希有名希有心。隨生得利而為廣說化他益也。上來如來以法正付。下舉得失告爾彌勒令教舍遠。于中三對。一約理教以辨得失入理為得。二唯就教以明其失。三唯就理以彰其失。前中有二人舉數次列兩名。先問后辨。一好雜句文飾之事。著教失也。二不畏深義如實能入。解理得也。入猶解矣。下辨其相。若好雜句是為新學。彰劣顯勝。若於如是無染著等。辨勝彰得。第二對中復二舉數。名雜學者不能決定於甚
深法總顯其失。何等下別。先問后辨。初聞深經驚怖疑等。於法起過。若有護持解脫經者不肯親等。於人起過。有此二下總河顯失。有此總牒。當知新學明劣非勝。為自毀傷明其有罪。謗法毀人當墮阿鼻。名曰毀傷。不能于深調伏其心彰其無善。第三對中。復二舉數。雖信深等總顯其過。雖信深法猶自毀傷明有罪也。辨得兼失。是以言雖。而不能得無生法忍明無善也。何等下別先徴后辨。輕慢新學而不教誨於人起過。違利他也。雖解深法取相分別于理起過。違自利也。是為總結。上來第一如來付囑。自下第二彌勒傳通。于中有二。一對佛向前舉過告示。驚歎未有自誓舍離彌勒久無。今為此言。欲使諸人同也舍遠。二奉持下。對佛向前舉法付囑。自誓弘通。于中初先對佛向前所集菩提付囑于汝。雜己奉持。若未來下。對佛向前于佛滅后。汝等當以神力流佈。彰己傳通。于中三句。一明未來男子女人求大乘者。當令普得如是等經。二與其念力使堪受持為他廣說。三明未來受持說者悉是己力。由佛前勸當以神力廣宣流佈故。明未來有受學者。悉是己力之所建立。自下第三如來述贊。善哉嘆也。如汝所說佛助爾喜是述可也。上來彌勒此土流通。自下第二明余菩薩他方傳通。於是一切舉傳通人。合掌白等舉傳通辭。如來滅后流通
【現代漢語翻譯】 現代漢語譯本 深奧的佛法總會顯露出它的缺失。什麼是『下別』（具體差別）呢？先提問，后辨析。剛開始聽聞深奧的佛經，會產生驚恐、懷疑等情緒，這是對佛法產生的過失。如果有人不肯親近、護持那些講解解脫經典的修行者，這就是對人產生的過失。這兩種『下別』總括起來，就顯露出過失。有了這些總括性的說明，應當知道新學佛法的人，智慧低下，不能勝任，這是自我毀傷，表明他們是有罪的。誹謗佛法，毀壞他人，應當墮入阿鼻地獄，這叫做『毀傷』。不能用深奧的佛法調伏自己的內心，彰顯出他們沒有善根。在第三種對比中，又列舉了兩點。雖然相信深奧的佛法等等，但總會顯露出過失。雖然相信深奧的佛法，仍然自我毀傷，表明是有罪的。辨析的結果是兼具缺失。因此說，雖然口頭上說，卻不能獲得無生法忍，表明沒有善根。什麼是『下別』呢？先提出問題，然後辨析。輕慢新學佛法的人，而不教導、悔過，這是對人產生的過失，違背了利益他人的原則。雖然理解深奧的佛法，卻執著于表象，進行分別，這是對佛理產生的過失，違背了自利。這是總結。以上是第一部分，如來付囑。從下面開始是第二部分，彌勒傳通。其中有兩點。第一點，面對佛陀，陳述過失，告知情況。驚歎從未有過，自誓舍離，彌勒很久沒有出現，現在爲了這件事說話，想要讓大家一同舍離。第二點，奉持以下的內容，面對佛陀，陳述佛法，進行付囑，自誓弘揚流通。其中，首先面對佛陀，將所集聚的菩提，付囑給你，夾雜著自己奉持。如果未來，面對佛陀，在佛陀滅度之後，你們應當以神通之力，廣泛流佈。彰顯自己傳通佛法。其中有三句話。第一句，說明未來有男子女人求大乘佛法的人，應當讓他們普遍得到這些經典。第二句，給予他們念力，使他們能夠受持，為他人廣泛解說。第三句，說明未來受持、解說佛法的人，都是依靠自己的力量。因為佛陀之前勸導，應當以神通之力廣泛宣揚流佈，所以說明未來有接受學習的人，都是依靠自己的力量所建立的。從下面開始是第三部分，如來述說讚歎。『善哉』是讚歎。『如你所說，佛陀幫助你，感到歡喜』，這是述說認可。以上是彌勒在此土流通佛法。從下面開始是第二部分，說明其餘菩薩在他方傳通佛法。在這裡，一切都舉出傳通佛法的人，合掌稟白等等，舉出傳通佛法的言辭。如來滅度后，流通佛法。
【English Translation】 English version Profound Dharma often reveals its shortcomings. What are the 'lower distinctions' (specific differences)? First question, then distinguish. Initially hearing profound sutras can generate fear, doubt, and other emotions, which are faults arising from the Dharma. If someone is unwilling to be close to or support those who explain sutras of liberation, that is a fault arising from people. These two types of 'lower distinctions' collectively reveal faults. With these comprehensive explanations, it should be known that those newly learning the Dharma have inferior wisdom and are not competent, which is self-destruction, indicating their guilt. Slandering the Dharma and harming others will lead to falling into Avici Hell, which is called 'destruction'. Being unable to subdue one's mind with profound Dharma reveals their lack of goodness. In the third comparison, two points are listed again. Although believing in profound Dharma, shortcomings are still revealed. Although believing in profound Dharma, one still self-destructs, indicating guilt. The result of the analysis is having both shortcomings. Therefore, although saying it verbally, one cannot attain the patience of non-origination, indicating a lack of goodness. What are the 'lower distinctions'? First ask the question, then distinguish. Disparaging those newly learning the Dharma without teaching or repentance is a fault arising from people, violating the principle of benefiting others. Although understanding profound Dharma, clinging to appearances and making distinctions is a fault arising from the principle, violating self-benefit. This is the conclusion. The above is the first part, the Buddha's entrustment. From below begins the second part, Maitreya's transmission. There are two points in it. The first point is facing the Buddha, stating faults and informing the situation. Astonishment that it has never happened before, vowing to abandon, Maitreya has not appeared for a long time, now speaking for this matter, wanting everyone to abandon together. The second point is upholding the following content, facing the Buddha, stating the Dharma, entrusting it, vowing to promote and circulate it. Among them, first facing the Buddha, entrusting the accumulated Bodhi to you, mixed with one's own upholding. If in the future, facing the Buddha, after the Buddha's extinction, you should widely spread it with supernatural power. Highlighting one's own transmission of the Dharma. There are three sentences in it. The first sentence explains that in the future, if there are men and women seeking the Great Vehicle Dharma, they should be universally allowed to obtain these sutras. The second sentence gives them the power of mindfulness so that they can uphold it and widely explain it to others. The third sentence explains that in the future, those who uphold and explain the Dharma will all rely on their own strength. Because the Buddha previously advised to widely propagate and circulate it with supernatural power, it explains that in the future, those who accept learning will all be established by their own strength. From below begins the third part, the Tathagata's narration and praise. 'Excellent' is praise. 'As you said, the Buddha helps you and feels happy' is narration and recognition. The above is Maitreya circulating the Dharma in this land. From below begins the second part, explaining that other Bodhisattvas transmit the Dharma in other lands. Here, everything lists the people who transmit the Dharma, joining palms and reporting, etc., listing the words of transmitting the Dharma. After the Tathagata's extinction, circulating the Dharma.
時也。十方國土流通處也。廣宣佈流通事也。廣宣流佈阿耨菩提。明傳證法令他自學。復當開導諸說法者令得是經。明傳教法使他化人。自下第三四王護通。明經卷讀誦說者。為聽法故往詣其所擁護其人。面百由旬無令得便。自下第四阿難傳通。于中三句。一如來告勸令使傳通。二阿難奉教彰己受持。並問名經。此經義多。當□□□□義而名斯經。三如來為說。此經名為維摩所說約人以名。此經三會初會佛說。中間一會是維摩說。第三一會佛及維摩二人共說。今此偏就維摩所說以立其名。名維摩詰不思解脫。寄其顯故。亦名不思解脫法門就法彰名。悉如上解。如是受持依名勸持。上來第一付囑傳通。自下第二明其所說。當法稱機大眾同喜。從初訖后名佛說已。
維摩義記卷第四(末)
【現代漢語翻譯】 現代漢語譯本： 這是時機。也是十方國土流通之處。要廣泛宣佈流通此事。要廣為宣揚流佈阿耨菩提（梵文Anuttara-samyak-sambodhi的音譯，無上正等正覺）。明白地傳授證悟的法，使他人能夠自學。還要開導那些說法的人，使他們能夠得到這部經。明白地傳授教法，使他方世界的人得到教化。從下往上，第三、四天王護持流通。明白這部經卷的讀誦者和說法者，爲了聽法的緣故前往他們所在之處，擁護這些人，方圓百由旬（Yojana，古印度長度單位）之內，不讓任何人有機可乘。 從下往上，第四是阿難（Ananda，佛陀的十大弟子之一）傳通。其中有三句。一是如來（Tathagata，佛陀的稱號之一）告誡勸勉，讓他們傳通。二是阿難奉行教誨，表明自己已經受持，並詢問經名。這部經的意義很多，應當根據其意義來命名這部經。三是如來為他說。這部經名為《維摩所說經》，是根據人來命名的。這部經有三會，初會是佛說，中間一會是維摩（Vimalakirti，經中主角，一位在家菩薩）說，第三一會是佛和維摩二人共同說的。現在這裡偏重於維摩所說來立名，名為《維摩詰不思議解脫經》，是寄託他的事蹟來顯揚。也可以名為《不思議解脫法門》，是就法來彰顯其名。都如上面的解釋。像這樣受持，依據經名勸勉受持。上面是第一部分，付囑傳通。下面是第二部分，說明其所說。當法與根機相符，大眾都感到歡喜。從開始到結束，名為『佛說已』。 《維摩義記》卷第四（末）
【English Translation】 English version: This is the time. It is also the place where the ten directions of the land circulate. It is necessary to widely announce and circulate this matter. It is necessary to widely proclaim and disseminate Anuttara-samyak-sambodhi (supreme complete enlightenment). Clearly transmit the Dharma of enlightenment so that others can learn by themselves. Also, guide those who preach the Dharma so that they can obtain this Sutra. Clearly transmit the teachings so that people from other worlds can be edified. From below upwards, the third and fourth Deva Kings protect the circulation. Understand that the readers and preachers of this Sutra, for the sake of listening to the Dharma, go to where they are and protect these people, within a hundred Yojanas (ancient Indian unit of distance), not allowing anyone to take advantage. From below upwards, the fourth is Ananda (one of the ten principal disciples of the Buddha) transmitting. There are three sentences in it. First, the Tathagata (one of the titles of the Buddha) admonishes and exhorts them to transmit. Second, Ananda follows the teachings, indicating that he has received and upheld them, and asks for the name of the Sutra. This Sutra has many meanings, and this Sutra should be named according to its meaning. Third, the Tathagata speaks for him. This Sutra is called the 'Vimalakirti Nirdesa Sutra', which is named after a person. This Sutra has three assemblies, the first assembly is spoken by the Buddha, the middle assembly is spoken by Vimalakirti (the main character in the Sutra, a lay Bodhisattva), and the third assembly is spoken by the Buddha and Vimalakirti together. Now, here, emphasis is placed on what Vimalakirti said to establish its name, called the 'Vimalakirti Nirdesa Sutra', which is to entrust his deeds to promote it. It can also be called the 'Inconceivable Liberation Dharma Gate', which is to highlight its name in terms of the Dharma. All are as explained above. Like this, receive and uphold, and exhort to receive and uphold according to the name of the Sutra. The above is the first part, entrusting the transmission. The following is the second part, explaining what he said. When the Dharma is in accordance with the roots, the masses are happy. From beginning to end, it is called 'Thus Spoke the Buddha'. Vimalakirti Sutra Commentary, Volume 4 (End)