T38n1777_維摩經玄疏

大正藏第 38 冊 No. 1777 維摩經玄疏

No. 1777 [cf. Nos. 475, 1778, 1779]

維摩經玄疏卷第一

天臺山修禪寺沙門智顗撰

此經理致深遠言旨淵玄。若但依文帖釋恐止事數而已。一教宗極終自難量。猶須略忖幽微顯不思議旨趣。今輒于文前撰五重玄義。

第一釋名　第二齣體　第三明宗　第四辨力用　第五判教相

釋此五義即為二。一通釋二別釋。就通釋五重。略為六意。一通標五義名。二辨次第。三引證。四明總別。五約觀心。六對四悉檀。

第一通標五義名者。此經以不思議人法為名。不思議真性解脫為體。不思議佛國因果為宗。不思議權實折伏攝受為用。不思議帶偏顯圓為教相。故今明此經始從如是我聞終乎歡喜奉行皆明不思議也。

第二辨次第者。雖理絕名言非名言無。以設教故於無名之道假名相說。而名以召法法以應名。是以經之指歸蘊在名內。故先標名。夫尋名得理。理即真性解脫。真性解脫即經之體也。故次出體。體不孤致。求之有方。涉行修因。然後致果。故用佛國因果為入理綱宗。提綱目動故次明宗也。行因趣果。得果即能巧用權實折伏攝受利益眾生。故次明用也。聖人設教

【現代漢語翻譯】現代漢語譯本：大正藏第 38 冊 No. 1777 《維摩經玄疏》

No. 1777 [cf. Nos. 475, 1778, 1779]

《維摩經玄疏》卷第一

天臺山修禪寺沙門智顗撰

此經的理致深遠，言辭旨意淵博玄妙。如果僅僅按照字面意思解釋，恐怕只能停留在表面的事相和數字上。一部經的宗旨和最終歸宿，本來就難以衡量。還是需要稍微揣測其中幽深微妙之處，顯現不可思議的旨趣。現在姑且在正文之前撰寫五重玄義：

第一，解釋經名；第二，闡明經體；第三，明確經宗；第四，辨析經的力用；第五，判別經的教相。

解釋這五種意義分為兩個部分：一是通釋，二是別釋。就通釋五重而言，略分為六個方面：一，總標五義的名稱；二，辨別次第；三，引經據典；四，闡明總別；五，約觀心；六，對四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）。

第一，總標五義的名稱：此經以不可思議的人法為名。以不可思議的真性解脫為體。以不可思議的佛國因果為宗。以不可思議的權實（方便與真實）折伏（以威力降伏）攝受（以慈悲接納）為用。以不可思議的帶偏顯圓（表面上說偏，實際上是爲了顯示圓滿）為教相。所以現在闡明此經，從『如是我聞』開始，到『歡喜奉行』結束，都是在闡明不可思議。

第二，辨別次第：雖然真理超越了名言，但又不能沒有名言，因為要設立教法，所以才在無名的道中假借名相來說明。而名用來召喚法，法用來回應名。因此，經的指歸蘊藏在名稱之內，所以首先標明經名。探尋經名就能得到真理，真理就是真性解脫，真性解脫就是經的本體。所以其次闡明經體。經體不是孤立存在的，尋求它有一定的方法。經歷修行，修持因地，然後才能證得果位。所以用佛國因果作為進入真理的綱宗。提起綱，網目就會隨之動起來，所以其次闡明經宗。修行因地，趨向果位，得到果位就能巧妙地運用權實（方便與真實）折伏（以威力降伏）攝受（以慈悲接納）來利益眾生。所以其次闡明經的力用。聖人設立教法

【English Translation】 English version: Taisho Tripitaka Volume 38, No. 1777 Vimalakirti Sutra Profound Commentary

No. 1777 [cf. Nos. 475, 1778, 1779]

Vimalakirti Sutra Profound Commentary, Volume 1

Composed by Shramana Zhiyi of Tiantai Mountain Chan Temple

The principles of this sutra are profound and far-reaching, and its words and meanings are deep and subtle. If we only interpret it literally, I am afraid we will only be dwelling on superficial phenomena and numbers. The ultimate goal of a teaching is inherently difficult to measure. We still need to slightly speculate on its profound and subtle aspects to reveal the inconceivable purpose. Now, I will tentatively compose five layers of profound meaning before the main text:

First, explain the name; second, elucidate the substance; third, clarify the doctrine; fourth, distinguish the function; fifth, judge the classification of the teaching.

Explaining these five meanings is divided into two parts: one is a general explanation, and the other is a specific explanation. Regarding the general explanation of the five layers, it is briefly divided into six aspects: one, generally label the names of the five meanings; two, distinguish the order; three, cite evidence; four, clarify the general and specific; five, relate to contemplation of the mind; six, correspond to the Four Siddhantas (worldly, individual, remedial, and ultimate).

First, generally label the names of the five meanings: This sutra takes the inconceivable person and dharma as its name. It takes the inconceivable true nature liberation as its substance. It takes the inconceivable Buddha-land cause and effect as its doctrine. It takes the inconceivable expedient and real (skillful means and reality), subduing (with power) and embracing (with compassion) as its function. It takes the inconceivable showing the partial to reveal the complete as its classification of teaching. Therefore, now explaining this sutra, from 'Thus have I heard' to 'joyfully practice,' it is all about explaining the inconceivable.

Second, distinguish the order: Although truth transcends names and words, it cannot be without names and words, because teachings must be established, so we borrow names and forms to explain the nameless path. And the name is used to summon the dharma, and the dharma is used to respond to the name. Therefore, the sutra's purpose is contained within the name, so we first label the sutra's name. Seeking the name allows one to obtain the truth, and the truth is true nature liberation, and true nature liberation is the substance of the sutra. Therefore, we next elucidate the substance of the sutra. The substance is not isolated; there is a method to seek it. Experiencing practice, cultivating the cause, and then attaining the fruit. Therefore, we use the Buddha-land cause and effect as the guiding principle for entering the truth. Lifting the guiding principle causes the net to move, so we next clarify the doctrine. Cultivating the cause and moving towards the fruit, attaining the fruit allows one to skillfully use expedient and real (skillful means and reality), subduing (with power) and embracing (with compassion) to benefit sentient beings. Therefore, we next clarify the function of the sutra. Sages establish teachings

隨逗機緣。機緣不一。是以教有異同。故次明教相也。

第三引證者。囑累品云。此經名維摩詰所說亦名不可思議解脫法門。此即人法雙題共標名也。觀眾生品云。佛為增上慢人說離淫怒癡名為解脫耳。若無增上慢人佛說淫怒癡性即是解脫。淫怒癡性即不思議真性解脫為體也。又佛國品明。寶積獻蓋請問凈土。佛所演答具說佛國因果。即是明宗也。室外彈訶室內攝受。不思議品云。菩薩住不思議能種種示現神力自在。如龍象蹴蹋非驢所堪。故知此人法權實折伏攝受即經之用也。教相者通明此經與諸經教相有同異。故須判教相也。

第四明總別者。就前五條束為三意。初但標人法此即是總。次開體宗用此即是別。后明教相義兼總別。所以然者。初題人名名總三義。故名為總。今欲分別教門。應須分別體宗用之異。故名為別。人是別總。三義是總別。是則總總于別。別別於總也。所以然者。人名凈無垢稱。凈即真性。真性清凈即是體也。無垢即實慧。實慧因果即是經宗。稱即方便巧能即是經用。引而申之故謂之別也。教相者既通明諸經同異。故義兼總別。此義虛玄恐未明瞭。今借近喻以暢滯情。譬如人身初受胎報。歌羅邏時即有三法。一命二燸三者心識。迄乎皓首猶存三事。總而為論共受人名。分而言之具有

【現代漢語翻譯】現代漢語譯本：隨順逗引眾生的根機和因緣。眾生的根機和因緣各不相同，因此佛陀的教法也有差異和相同之處。所以接下來要說明教相。

第三，引用經文來證明。在《囑累品》中說：『這部經名為《維摩詰所說經》，也名為《不可思議解脫法門》。』這就是人法雙題，共同標示經名。在《觀眾生品》中說：『佛為那些有增上慢（認為自己已經證悟，實際沒有證悟）的人說，離開淫慾、嗔恚、愚癡就名為解脫。』如果眾生沒有增上慢，佛陀就會說淫慾、嗔恚、愚癡的本性就是解脫。淫慾、嗔恚、愚癡的本性就是不可思議的真性，而解脫就是它的本體。』另外，《佛國品》中闡明，寶積（Ratnakuta）獻寶蓋並請問凈土。佛陀所演說和回答的內容，詳細地說明了佛國（Buddha-kshetra）的因果，這就是闡明經的宗旨。維摩詰居士在室外用彈呵的方式教化眾生，在室內用攝受的方式引導眾生。《不可思議品》中說：『菩薩安住于不可思議的境界，能夠種種示現神通之力，自在無礙，就像龍象的蹴蹋，不是驢子所能承受的。』所以可知，這部經的人法、權實、折伏、攝受，就是此經的作用。教相，是通盤說明這部經與其它經典在教義上的相同和差異，所以需要判別教相。

第四，說明總和別。將前面的五條歸納為三個要點。首先，只標示人法，這即是總說。其次，展開體、宗、用，這即是別說。最後，說明教相，義理兼顧總說和別說。之所以這樣說，是因為最初的經題，標示人名，是總的三種含義，所以名為總。現在想要分別教門，就應該分別體、宗、用的差異，所以名為別。人是別總，三種含義是總別，因此是總中含別，別中含總。之所以這樣說，是因為人名『凈無垢稱』，『凈』即是真性，真性清凈就是經的本體。『無垢』即是實慧，實慧的因果就是經的宗旨。『稱』即是方便巧能，就是經的作用。引申開來闡述，所以稱之為別。教相，既然是通盤說明諸經的同異，所以義理兼顧總說和別說。這個義理虛玄深奧，恐怕還不夠明白。現在借用一個貼近的譬喻來疏通理解。譬如人的身體，最初受胎報時，在歌羅邏（kalala）位就有三種要素：一、命，二、暖，三、心識。直到白髮蒼蒼，仍然存在這三種要素。總的來說，共同承受人的名稱。分開來說，各自具有不同的作用。

【English Translation】 English version: According to the opportunities and conditions that beings are ready for. These opportunities and conditions vary, hence the teachings have similarities and differences. Therefore, the next section explains the characteristics of the teachings (教相, jiao xiang).

Third, citing evidence. The 『Entrustment Chapter』 says: 『This sutra is named the Vimalakirti-nirdesa Sutra (維摩詰所說經, Wei mo jie suo shuo jing), also named the Dharma-gate of Inconceivable Liberation (不可思議解脫法門, Bu ke si yi jie tuo fa men).』 This is the dual naming of person and Dharma, jointly indicating the name. The 『Contemplating Sentient Beings Chapter』 says: 『The Buddha speaks of liberation as being apart from lust, anger, and delusion for those with increased arrogance (增上慢, zeng shang man).』 If there were no beings with increased arrogance, the Buddha would say that the nature of lust, anger, and delusion is liberation. The nature of lust, anger, and delusion is the inconceivable true nature, and liberation is its essence. Furthermore, the 『Buddha Land Chapter』 clarifies that Ratnakuta (寶積, Bao ji) offered a jeweled canopy and inquired about the pure land. The Buddha's explanation and answers fully describe the causes and effects of the Buddha-land (佛國, Fo guo), which clarifies the doctrine. Vimalakirti teaches outside the room with rebuke and inside the room with acceptance. The 『Inconceivable Chapter』 says: 『Bodhisattvas abide in the inconceivable and can manifest various supernatural powers freely, like the trampling of dragons and elephants, which is beyond what donkeys can bear.』 Therefore, it is known that this sutra's person and Dharma, provisional and real, subjugation and acceptance, are the functions of this sutra. The characteristics of the teachings (教相, jiao xiang) comprehensively clarify the similarities and differences between this sutra and other sutras in terms of doctrine, so it is necessary to distinguish the characteristics of the teachings.

Fourth, clarifying the general and the specific. The previous five points are summarized into three main ideas. First, only the person and Dharma are indicated, which is the general. Second, the essence, doctrine, and function are elaborated, which is the specific. Finally, the characteristics of the teachings encompass both the general and the specific. The reason for this is that the initial title, indicating the person's name, is the general three meanings, so it is called general. Now, if we want to distinguish the teachings, we should distinguish the differences in essence, doctrine, and function, so it is called specific. The person is both specific and general, and the three meanings are both general and specific, thus it is general within the specific and specific within the general. The reason for this is that the person's name is 『Pure, Immaculate Renown (凈無垢稱, Jing wu gou cheng)』. 『Pure』 is the true nature, and the purity of the true nature is the essence of the sutra. 『Immaculate』 is the real wisdom, and the cause and effect of real wisdom is the doctrine of the sutra. 『Renown』 is skillful means, which is the function of the sutra. Elaborating on this is called specific. The characteristics of the teachings comprehensively clarify the similarities and differences between the sutras, so the meaning encompasses both the general and the specific. This meaning is profound and subtle, and may not be clear enough. Now, let's use a close analogy to facilitate understanding. For example, the human body, when first conceived, has three elements in the kalala (歌羅邏, ge luo luo) stage: first, life; second, warmth; and third, consciousness. Even until old age, these three elements still exist. Generally speaking, they jointly bear the name of a person. Separately speaking, each has its own function.

三法。雖復世間之境亦與妙理相應。所以然者。三法成身即況初總。心識為主即況前明體。風命相續即況前明宗。舉止運為即況前明用。人道雖同種性殊別。即況前明教相同異也。類此五法上義可知。問曰。立此五義止明此經復通餘部。答曰。眾家立義厝意不同。今為五重總貫諸典。問曰。諸經教相互有差別。差別之教豈盡同五。答曰。譬如五陰成人人雖不同共稟五陰。又如經首通序五義五義雖同在事別也。

第五約觀心釋五義者。一切萬法本自無名。無名而有名者皆從心起。故心即名也。心為體者。眾生心性即真法性故云體也。心為宗者。此經云。如其心凈即佛土凈。心即宗義也。心為用者。正觀權巧折伏見愛故名用也。心為教者。此經云。弟子眾塵勞隨意之所轉即教相也。問曰。何俟約心釋此五義。答曰。此經問疾品云。諸佛解脫當於眾生心行中求也。故大智論云。佛為學問人從聞求解以樹為喻。為坐禪人從心求道指身為喻。若因樹生解是信行人。從身得悟是法行人。大智度論評云。有慧無多聞是不知實相。譬如大闇中有目無所見。此人專修觀解不尋經論。又云。有多聞無智慧亦不知實相。譬如大明中有燈而無照。此人止尋經論不修觀解。又云。多聞利智慧是所說應受。此人外通經論內觀分明也。又云。無

【現代漢語翻譯】現代漢語譯本：三法。即使是世間的境界也與微妙的道理相符相應。為什麼這樣說呢？三法成就身軀，就相當於最初的總綱。心識作為主導，就相當於前面所說的體。風息命脈的相續，就相當於前面所說的宗。舉止行動，就相當於前面所說的用。人道雖然相同，但種性卻有差別，就相當於前面所說的教相相同而又有差異。像這樣，五法的上層含義是可以理解的。有人問：『建立這五義，只是爲了說明這部經，還是也貫通其他的經典？』回答說：『各家建立義理，所著重的方面不同。現在用這五重義理來總括貫穿所有的經典。』有人問：『諸經的教義相互之間有差別，有差別的教義難道都符合這五義嗎？』回答說：『譬如五陰構成人，人雖然不同，但都共同稟受五陰。又如經的首序貫通五義，五義雖然相同，但在具體事物上卻有區別。』第五，從觀心的角度來解釋五義：一切萬法本來就沒有名稱，沒有名稱而有名，都是從心產生的。所以心就是名。心作為體，眾生的心性就是真正的法性，所以說是體。心作為宗，這部經說：『如果心清凈，那麼佛土就清凈。』心就是宗的含義。心作為用，正確的觀照，權巧的折服見解和愛慾，所以名為用。心作為教，這部經說：『弟子們被塵勞隨意所轉，這就是教相。』有人問：『為什麼一定要從心的角度來解釋這五義呢？』回答說：『這部經的問疾品說：諸佛的解脫，應當在眾生的心行中尋求。』所以《大智論》說：佛為好學的人，從聽聞求解脫，用樹來比喻；為坐禪的人，從內心求道，用身體來比喻。如果因為樹而產生理解，這是信行人；從身體而得到覺悟，這是法行人。《大智度論》評論說：有智慧而沒有多聞，是不能瞭解實相的，譬如在大黑暗中有眼睛卻什麼也看不見。這種人只專修觀解而不尋求經論。又說：有多聞而沒有智慧，也是不能瞭解實相的，譬如在大光明中有燈卻沒有照亮。這種人只尋求經論而不修觀解。又說：多聞且有利的智慧，所說的話才應該被接受。這種人對外通達經論，對內觀照分明。』又說：沒有

【English Translation】 English version: Three Dharmas. Even the realms of the world are in accordance with the wonderful principles. Why is this so? The three dharmas constituting the body correspond to the initial summary. Consciousness as the main element corresponds to the previously mentioned 'essence' (體, ti). The continuity of breath and life corresponds to the previously mentioned 'doctrine' (宗, zong). Actions and movements correspond to the previously mentioned 'function' (用, yong). Although human paths are the same, their natures are different, corresponding to the previously mentioned 'teachings' (教, jiao) being similar yet different. In this way, the higher meanings of the five dharmas can be understood. Someone asks: 'Is establishing these five meanings only to explain this sutra, or does it also connect with other scriptures?' The answer is: 'Different schools establish meanings with different emphases. Now, we use these five layers of meaning to comprehensively connect all the scriptures.' Someone asks: 'The teachings of the various sutras have differences. Do the different teachings all conform to these five meanings?' The answer is: 'For example, the five skandhas (五陰, wu yin) constitute a person. Although people are different, they all share the five skandhas. Also, like the introductory section of a sutra, it connects the five meanings. Although the five meanings are the same, they are different in specific matters.' Fifth, explaining the five meanings from the perspective of observing the mind: All phenomena originally have no names. Having names without names all arise from the mind. Therefore, the mind is the 'name' (名, ming). The mind as the 'essence' (體, ti) means that the mind-nature of sentient beings is the true dharma-nature. The mind as the 'doctrine' (宗, zong) is as this sutra says: 'If the mind is pure, then the Buddha-land is pure.' The mind is the meaning of 'doctrine'. The mind as the 'function' (用, yong) means correct contemplation, skillful subduing of views and attachments, hence it is called 'function'. The mind as the 'teaching' (教, jiao) is as this sutra says: 'Disciples are turned by the defilements at will, this is the aspect of teaching.' Someone asks: 'Why is it necessary to explain these five meanings from the perspective of the mind?' The answer is: 'The 'Questioning Sickness' chapter of this sutra says: 'The liberation of all Buddhas should be sought in the mind and conduct of sentient beings.' Therefore, the Mahaprajnaparamita-sastra (大智論, Da Zhi Lun) says: The Buddha, for those who love learning, seeks liberation from hearing and understanding, using a tree as a metaphor; for those who practice meditation, seeks the path from the mind, using the body as a metaphor. If understanding arises from the tree, this is a person of faith; if enlightenment is attained from the body, this is a person of dharma. The Mahaprajnaparamitasastra (大智度論, Da Zhi Du Lun) comments: Having wisdom but not much learning is not knowing the true nature, like having eyes in great darkness but seeing nothing. This person only cultivates contemplation and understanding without seeking scriptures. It also says: Having much learning but no wisdom is also not knowing the true nature, like having a lamp in great light but no illumination. This person only seeks scriptures without cultivating contemplation and understanding. It also says: Much learning and beneficial wisdom, what is said should be accepted. This person is outwardly versed in scriptures and inwardly clear in contemplation.' It also says: Without

聞無智慧是名人身牛。夫聖人說法深鑒機緣。一音所演隨根曉悟。若無道眼豈可。偏執一端故說法門必須雙舉。庶幾學者了其明闇。問曰。觀心五義與經五義為一為異。答曰。不即不異。問曰。云何名為不即不異。答曰。即理雖同異義有六。一者理即。二名字即。三觀行即。四相似即。五分證真實即。六究竟即也。一理即者此經云。淫怒癡性即是解脫。此是理即義也。二名字即者如大涅槃云。外人舊醫虛妄計涅槃常樂我凈。如蟲食木偶得成字。是蟲不知是字非字。有智之人終不說言是蟲解字。今末世學問坐禪之人聞此大乘方等經說淫怒癡性即是解脫即大涅槃不可覆滅。不究深義執此即名謂真解脫。是則同彼舊醫蟲道之過。此是名字即也。三觀行即者。行人精通三觀善識二諦三諦四諦開合不亂。信解分明能知此心即是解脫。願行善巧入五品弟子伏忍之位。此是觀行即也。四相似即者。如鐵輪十信。雖是肉眼名為佛眼。法華經說六根清凈之相是也。此即柔順忍位名相似即也。五分證真實即者。從初發心得無生忍至金剛頂四十一地皆名分證。所以者何。如華嚴經云。初發心時便成正覺。了達諸法真實之性。所有慧身不由他悟。此是分證真實即也。乃至十地等覺皆是分證。但有深淺之殊故有諸地階級也。六究竟即者。即是妙覺

【現代漢語翻譯】現代漢語譯本聽聞沒有智慧的人，就像長著人身的牛一樣愚笨。聖人說法，深刻地洞察眾生的根機和因緣。用一個聲音演說佛法，眾生隨著各自的根器領悟。如果沒有道的眼光，怎麼可以呢？如果偏執於一個方面，所以說法必須同時舉出兩個方面，希望學習的人能夠明白其中的明暗。問：觀心五義（理即、名字即、觀行即、相似即、分證即、究竟即）與經中的五義（指佛經中的五種含義或境界）是一還是異？答：不即不異。問：怎麼叫做不即不異呢？答：從理上來說雖然相同，但從意義上來說有六種不同。一是理即，二是名字即，三是觀行即，四是相似即，五是分證真實即，六是究竟即。一、理即：這部經中說，『淫慾、嗔恚、愚癡的本性就是解脫』，這就是理即的含義。二、名字即：如《大涅槃經》所說，外道和過去的醫生虛妄地認為涅槃是常、樂、我、凈。就像蟲子咬木頭，偶然形成了字，蟲子不知道這是字還是不是字。有智慧的人最終不會說蟲子理解了字。現在末世學習佛法、坐禪的人，聽到這部大乘方等經說『淫慾、嗔恚、愚癡的本性就是解脫，就是大涅槃，不可再滅』，不探究深層的含義，執著于這個名相，認為這就是真正的解脫。這就和那些過去的醫生、蟲子的做法一樣了。這就是名字即。三、觀行即：修行人精通空觀、假觀、中觀這三種觀，善於認識俗諦、二諦、三諦、四諦的開合而不混亂，確信理解分明，能夠知道這個心就是解脫，願行善巧，進入五品弟子伏忍的地位。這就是觀行即。四、相似即：如鐵輪十信（指十信位的菩薩，其信心如鐵輪般堅固）。雖然是肉眼，卻名為佛眼。《法華經》所說的六根清凈之相就是這個。這就是柔順忍位，名為相似即。五、分證真實即：從初發心得無生法忍（Anutpattika-dharma-kshanti）到金剛頂四十一地（指菩薩修行過程中的四十一階位）都名為分證。為什麼這麼說呢？如《華嚴經》所說，『初發心時便成正覺，了達諸法真實之性，所有慧身不由他悟』。這就是分證真實即。乃至十地（Dashabhumika）、等覺（Samantabhadra）都是分證，只是有深淺的差別，所以有各個地的階級。六、究竟即：就是妙覺（Samadhi).

【English Translation】 English version Hearing without wisdom is like a person with the body of a human but the mind of an ox. The Sage's teachings deeply discern the opportunities and conditions of beings. With one sound, the Dharma is expounded, and beings awaken according to their respective capacities. If one lacks the eye of the Tao, how can one? If one is biased towards one aspect, the Dharma must be presented in both aspects. It is hoped that learners can understand the light and darkness within. Question: Are the Five Meanings of Contemplating the Mind (Principle Identity, Name Identity, Practice Identity, Similarity Identity, Partial Realization Identity, Ultimate Identity) the same as or different from the Five Meanings in the scriptures (referring to the five meanings or realms in the Buddhist scriptures)? Answer: Neither identical nor different. Question: What is meant by 'neither identical nor different'? Answer: Although the principle is the same, there are six differences in meaning. First is Principle Identity (Li Ji), second is Name Identity (Mingzi Ji), third is Practice Identity (Guanxing Ji), fourth is Similarity Identity (Xiangsi Ji), fifth is Partial Realization Identity (Fenzheng zhenshi Ji), and sixth is Ultimate Identity (Jiujing Ji). 1. Principle Identity: This scripture says, 'The nature of lust, anger, and ignorance is liberation.' This is the meaning of Principle Identity. 2. Name Identity: As the Nirvana Sutra says, externalists and former physicians falsely believe that Nirvana is permanent, blissful, self, and pure. It is like a worm eating wood and accidentally forming a character. The worm does not know whether it is a character or not. A wise person would never say that the worm understands the character. Now, people in the degenerate age who study Buddhism and practice meditation, upon hearing this Mahayana Vaipulya Sutra saying, 'The nature of lust, anger, and ignorance is liberation, which is Great Nirvana and cannot be extinguished again,' do not investigate the profound meaning, cling to this name, and think that this is true liberation. This is the same mistake as those former physicians and worms. This is Name Identity. 3. Practice Identity: Practitioners are proficient in the Three Contemplations (emptiness, provisional existence, and the middle way), and are good at recognizing the opening and closing of the mundane truth, the two truths, the three truths, and the four truths without confusion. They have clear faith and understanding, and can know that this mind is liberation. Their vows and practices are skillful, and they enter the position of the disciples of the Five Grades of Subduing Endurance. This is Practice Identity. 4. Similarity Identity: Like the Iron Wheel Ten Faiths (referring to the Bodhisattvas of the Ten Faiths position, whose faith is as firm as an iron wheel). Although it is a physical eye, it is called the Buddha eye. The appearance of the purification of the six senses as described in the Lotus Sutra is this. This is the position of Gentle Endurance, called Similarity Identity. 5. Partial Realization Identity: From the initial aspiration to attain the non-origination forbearance (Anutpattika-dharma-kshanti) to the forty-one stages of the Vajra Peak (referring to the forty-one stages in the Bodhisattva's practice), all are called Partial Realization. Why is this so? As the Avatamsaka Sutra says, 'At the time of the initial aspiration, one attains perfect enlightenment, understands the true nature of all dharmas, and all wisdom bodies are awakened by themselves.' This is Partial Realization Identity. Even the Tenth Ground (Dashabhumika) and Equal Enlightenment (Samantabhadra) are partial realizations, but there are differences in depth, so there are stages of various grounds. 6. Ultimate Identity: This is Wonderful Enlightenment (Samadhi).

一念相應盡不思議實相之境故。法華經云。唯佛與佛乃能究竟諸法實相。又仁王經云。三賢十聖忍中行唯佛一人能盡源。盡源者是究竟即也。此六即者在理非殊。約其行解天人懸絕。豈得聞即便為一概。世間學門坐禪之人若不善解六即之殊多生叨濫。未解謂解未得謂得。墮增上慢起諸過罪。此豈學佛法得意者乎。今舉一可以例諸。一切大乘深經或云眾生即是佛即是大乘即是菩提即是涅槃。如是等明即是悉須用六即。義約一切皆不叨濫也。

第六對四悉檀者復為二意。一以四悉檀對前五義。二略釋四悉檀起觀教之相。一對五義者即為五。一對經名者。名即維摩羅詰。維摩羅詰即是世界悉檀也。二對體者。體即真性解脫。真性解脫即是第一義悉檀也。三對宗者。宗是佛國因果勸修種種凈土之行。即為人悉檀也。四對用者。彈訶折伏此即對治悉檀也。五總對教相者。以四悉檀起諸經教。與此經教有同有異。即是判教相知同異也。二明略用四悉檀起觀教者。夫心源妙絕萬法幽玄。諸佛菩薩若不用悉檀。豈能修三觀而進道。演說教門而度一切。四悉檀起觀教以通此經。略為七意。第一翻釋。第二辨相。第三釋成。第四起三觀。第五起四教。第六起經論。第七起此經教。第一翻釋者。悉檀是外國之語。諸師解釋不同。或言有

【現代漢語翻譯】現代漢語譯本：一念與不可思議的實相之境相應。如《法華經》所說：『只有佛與佛才能究竟諸法的實相。』又如《仁王經》所說：『三賢十聖在忍中修行，只有佛一人能夠窮盡本源。』窮盡本源就是究竟的意思。這六即，在理上並無差別，但就其修行和理解而言，卻有天壤之別。怎能一聽聞就認為是一概而論呢？世間學禪之人，若不能善解六即的差別，多會妄自尊大，未理解卻說理解，未證得卻說證得，墮入增上慢，產生各種過錯。這難道是學佛法而有所得的樣子嗎？現在舉一個例子，可以類推其他情況。一切大乘深奧的經典，或者說眾生即是佛，即是大乘，即是菩提，即是涅槃等等，這些說明『即是』的說法，都必須用六即的意義來解釋，這樣一切才不會產生妄自尊大的過失。

第六，關於用四悉檀來對照前面五義，又分為兩個方面。一是將四悉檀與前面的五義相對照，二是簡略解釋用四悉檀來發起觀行和教化的相狀。一對五義，又分為五點。一對經名，經名即是Vimalakirti（維摩羅詰，意為凈名）。Vimalakirti（維摩羅詰）即是世界悉檀。二對體，體即是真性解脫，真性解脫即是第一義悉檀。三對宗，宗是佛國因果，勸修種種凈土之行，即是為人悉檀。四對用，彈訶折伏，這即是對治悉檀。五總對教相，用四悉檀來發起各種經教，與此經教有相同之處，也有不同之處，這就是判別教相，瞭解相同和不同之處。二，說明簡略地運用四悉檀來發起觀行和教化。心源玄妙，萬法幽深，諸佛菩薩如果不用四悉檀，怎能修習三觀而精進，演說教法來度化一切眾生？用四悉檀來發起觀行和教化，以貫通此經，略分為七個方面。第一，翻譯解釋。第二，辨別體相。第三，解釋成就。第四，發起三觀。第五，發起四教。第六，發起經論。第七，發起此經教。第一，翻譯解釋。悉檀是外國的語言，諸位法師的解釋各不相同，有的說...

【English Translation】 English version: A single thought in accordance with the inconceivable realm of true reality. As the Lotus Sutra says: 'Only Buddhas and Buddhas can ultimately understand the true reality of all dharmas.' Also, as the Renwang Sutra (Sutra of Humane Kings) says: 'The Three Sages and Ten Saints practice in forbearance, only the Buddha alone can exhaust the source.' To exhaust the source is to be ultimate. These Six Identities, in principle, are not different, but in terms of their practice and understanding, they are as different as heaven and earth. How can one hear and immediately consider them to be the same? Those who practice Zen in the world, if they do not understand the differences of the Six Identities, often become arrogant, claiming to understand when they do not, and claiming to have attained when they have not, falling into increased pride and generating various faults. Is this the appearance of one who has attained something from studying the Buddha's teachings? Now, let's take one example to illustrate others. All profound Mahayana sutras, or say that sentient beings are Buddhas, that is Mahayana, that is Bodhi, that is Nirvana, etc., these explanations of 'is' must all be explained using the meaning of the Six Identities, so that everything will not lead to the fault of arrogance.

Sixth, regarding the comparison of the Four Siddhantas with the previous five meanings, it is further divided into two aspects. One is to compare the Four Siddhantas with the previous five meanings, and the other is to briefly explain the appearance of using the Four Siddhantas to initiate contemplation and teaching. Comparing with the five meanings is further divided into five points. One, comparing with the sutra's name, the name is Vimalakirti (維摩羅詰, meaning 'pure name'). Vimalakirti (維摩羅詰) is the Worldly Siddhantha. Two, comparing with the substance, the substance is true nature liberation, true nature liberation is the First Principle Siddhantha. Three, comparing with the doctrine, the doctrine is the cause and effect of the Buddha-land, encouraging the cultivation of various Pure Land practices, which is the Individual Siddhantha. Four, comparing with the function, rebuking and subduing, this is the Antidotal Siddhantha. Five, generally comparing with the characteristics of the teachings, using the Four Siddhantas to initiate various sutras and teachings, which have similarities and differences with this sutra and teaching, this is to distinguish the characteristics of the teachings and understand the similarities and differences. Two, explaining the brief use of the Four Siddhantas to initiate contemplation and teaching. The source of the mind is profound and subtle, and the myriad dharmas are deep and mysterious. If the Buddhas and Bodhisattvas do not use the Four Siddhantas, how can they cultivate the Three Contemplations and advance, and expound the teachings to liberate all sentient beings? Using the Four Siddhantas to initiate contemplation and teaching, in order to penetrate this sutra, it is briefly divided into seven aspects. First, translation and explanation. Second, distinguishing the characteristics. Third, explaining the accomplishment. Fourth, initiating the Three Contemplations. Fifth, initiating the Four Teachings. Sixth, initiating the sutras and treatises. Seventh, initiating this sutra and teaching. First, translation and explanation. Siddhantha is a foreign language, and the explanations of the various masters are different, some say...

翻或言無翻。言無翻者。外國有多含之言。此土無有多含之語以翻悉檀。例如修多羅名含五義。此土不的翻也。言有翻者。或翻宗成或翻為墨或翻為印或翻為實或翻為成就究竟。如是異翻非一難可定存。南嶽禪師云。此例如大涅槃是胡漢兼攝也。今言悉檀者。悉是隋音。檀是胡語。悉之言遍。檀翻言施。佛以此四法遍施眾生故言悉檀也。第二辨悉檀相者。一世界悉檀。二各各為人悉檀。三對治悉檀。四第一義悉檀。大聖為破外人邪四悉檀故說此四種正四悉檀。說一切大小乘經教也。一世界悉檀者。即是眾生五陰十二入十八界一切諸法名相隔別不同故名世界。外人迷此世界。或計無因緣有世界。或計邪因緣有世界。大聖隨眾生所欲樂聞。為說正因緣世界之法。令眾生得世間正見。即是世間法施故名世界悉檀也。二各各為人悉檀者。大聖觀人心而為說法。人心各各不同故於一事或聽不聽。如經所說雜報業故雜生世間得雜觸雜受。更有破群那經。說無人得觸無人得受。此意正為破執生信增長善根。施諸善法故名各各為人悉檀也。三對治悉檀者。大智論云。有法對治則有。實性則無。對治則有者。即是貪慾多教修不凈觀。瞋恚多教修慈心觀。愚癡多教觀因緣也。佛說對治之法藥遍施眾生。為斷其惡故名對治悉檀也。四第一義悉

【現代漢語翻譯】現代漢語譯本關於『不翻譯』或『翻譯』的問題。所謂『不翻譯』，是因為外國語言中存在很多包含多重含義的詞語，而我們這裡的語言沒有能夠完全翻譯悉檀（Siddhanta，意為教義）的多重含義的詞語。例如，修多羅（Sutra，意為經）這個詞就包含了五種含義，我們這裡無法完全翻譯出來。所謂『翻譯』，是指可以翻譯成宗（Zong，意為宗旨）、墨（Mo，意為法則）、印（Yin，意為印證）、實（Shi，意為真實）或者成就究竟（Chengjiu jiujing，意為最終成就）。像這樣不同的翻譯有很多，很難確定哪個是最好的。南嶽禪師說，這就像大涅槃（Maha Nirvana，意為大解脫）這個詞，是胡語（外族語言）和漢語的結合。現在說的悉檀，『悉』是隋朝的語音，『檀』是胡語。『悉』的意思是『普遍』，『檀』的意思是『施與』。佛用這四種方法普遍施與眾生，所以叫做悉檀。第二，辨別悉檀的四種相：一、世界悉檀（Lokasiddhanta，意為關於世界的教義）；二、各各為人悉檀（Pudgalabhipraya-siddhanta，意為針對不同根性之人的教義）；三、對治悉檀（Pratipaksa-siddhanta，意為對治煩惱的教義）；四、第一義悉檀（Paramartha-siddhanta，意為究竟真理的教義）。大聖（指佛陀）爲了破除外道邪見，宣說了這四種正四悉檀，宣說了一切大小乘的經教。一、世界悉檀，指的是眾生的五陰（Panca-skandha，意為構成個體的五種要素）、十二入（Dvadasayatana，意為感官與對像）、十八界（Astadasa-dhatu，意為感官、對像和意識）一切諸法的名相隔別不同，所以叫做世界。外道迷惑于這個世界，或者認為世界是無因無緣產生的，或者認為世界是由邪因邪緣產生的。大聖隨順眾生想要聽聞的，為他們宣說正因緣的世界之法，讓眾生得到世間的正見，這就是世間法的佈施，所以叫做世界悉檀。二、各各為人悉檀，指的是大聖觀察人心而為說法。人心各不相同，所以對於同一件事，有人聽得進去，有人聽不進去。例如經中所說，因為有雜報業，所以雜生世間，得到雜觸雜受。還有破群那經，說沒有人得到觸，沒有人得到受。這個意思正是爲了破除執著，生起信心，增長善根，施與各種善法，所以叫做各各為人悉檀。三、對治悉檀，《大智論》中說，有法對治則有，實性則無。所謂對治則有，指的是貪慾多的人，教他修不凈觀；嗔恚多的人，教他修慈心觀；愚癡多的人，教他觀因緣。佛說對治的法藥普遍施與眾生，爲了斷除他們的惡，所以叫做對治悉檀。四、第一義悉檀

【English Translation】 English version On whether to translate or not to translate. 'Not translating' refers to the fact that foreign languages often contain words with multiple meanings, and our language lacks words that can fully translate the multiple meanings of Siddhanta (doctrine). For example, the term Sutra (scripture) contains five meanings, which we cannot fully translate here. 'Translating' refers to translating into Zong (tenet), Mo (law), Yin (seal), Shi (truth), or Chengjiu jiujing (ultimate achievement). There are many different translations like this, and it is difficult to determine which is the best. Chan Master Nanyue said that this is like the term Maha Nirvana (great liberation), which is a combination of Hu language (foreign language) and Chinese. Now, when we say Siddhanta, '悉' (xi) is the pronunciation of the Sui Dynasty, and '檀' (tan) is a Hu language. '悉' (xi) means 'universal,' and '檀' (tan) means 'giving.' The Buddha universally bestows these four methods upon sentient beings, so it is called Siddhanta. Second, distinguishing the four aspects of Siddhanta: 1. Lokasiddhanta (doctrine about the world); 2. Pudgalabhipraya-siddhanta (doctrine for different dispositions of people); 3. Pratipaksa-siddhanta (doctrine for counteracting afflictions); 4. Paramartha-siddhanta (doctrine of ultimate truth). The Great Sage (referring to the Buddha) proclaimed these four correct Siddhantas to dispel the heretical views of outsiders, proclaiming all the teachings of the Great and Small Vehicles. 1. Lokasiddhanta refers to the different names and forms of all dharmas of sentient beings' Panca-skandha (five aggregates), Dvadasayatana (twelve entrances), and Astadasa-dhatu (eighteen realms), so it is called the world. Outsiders are deluded by this world, either believing that the world arises without cause or condition, or believing that the world arises from wrong causes and conditions. The Great Sage, according to what sentient beings want to hear, proclaims the Dharma of the world of correct causes and conditions for them, so that sentient beings can obtain the correct view of the world, which is the giving of worldly Dharma, so it is called Lokasiddhanta. 2. Pudgalabhipraya-siddhanta refers to the Great Sage preaching the Dharma by observing people's minds. People's minds are different, so some people can listen to the same thing, and some people cannot. For example, as stated in the scriptures, because there is mixed karma, one is born into the world in a mixed way and obtains mixed touch and mixed reception. There is also the Phagguna Sutta, which says that no one obtains touch and no one obtains reception. This meaning is precisely to break attachments, generate faith, increase good roots, and bestow various good dharmas, so it is called Pudgalabhipraya-siddhanta. 3. Pratipaksa-siddhanta, the Maha-prajnaparamita-sastra says, 'If there is a Dharma to counteract, then there is; if there is reality, then there is not.' What is meant by 'if there is a counteraction, then there is' refers to teaching those with much greed to cultivate the impure contemplation; teaching those with much anger to cultivate the contemplation of loving-kindness; and teaching those with much ignorance to contemplate dependent origination. The Buddha universally bestows the Dharma medicine of counteraction upon sentient beings in order to cut off their evils, so it is called Pratipaksa-siddhanta. 4. Paramartha-siddhanta

檀者。大智論明第一義悉檀有二種。一約不可說相明第一義悉檀。二約可說相明第一義悉檀。一約不可說相明第一義悉檀者。即是諸佛辟支佛羅漢所得真實法名第一義悉檀也。故大智論云。言論盡竟心行亦訖。不生不滅法如涅槃。說諸行處名世界。說不行處名第一義。二約可說相辨第一義悉檀相者。如大智論云。一切實一切不實一切亦實亦不實一切非實非不實皆名諸法之實相。佛于如是等處處諸經說第一義悉檀相。此即是一家所明四門入第一義意也。故中論云。若為向道之人聞說四句即入即是諸法實相。若人聞說四句心生取著皆是戲論。問曰。若以生善是為人。斷惡屬對治者。人通善惡。何得定言為人屬生善也。答曰。善隨人來為惑所障。惡是新起不長屬人。是故為人息惡生善。善屬於人。對治斷惡。人則非惡。若人是惡。惡滅人應隨滅。故知惡不屬人。問曰。為人對治俱斷惡生善義既是齊何得分二。答曰。一往雖然。原其正意義則不爾。為人惡新善舊。對治惡舊善新。為人新惡易滅為說便止。宿善深厚自然開發。對治則舊惡難除新善力弱。若不加修對治則惡法不滅也。問曰。此義非次。經說諸惡莫作眾善奉行。答曰。此須得意。為人善厚惡輕。但不作眾惡善自開發。對治惡厚善輕。故須眾善奉行方得離惡也。第三明

【現代漢語翻譯】現代漢語譯本：檀越（dàn yuè，施主）。《大智度論》闡明第一義悉檀（dì yī yì xī tán，最高真理）有兩種：一是通過不可言說的角度闡明第一義悉檀，二是通過可言說的角度闡明第一義悉檀。一、通過不可言說的角度闡明第一義悉檀，指的是諸佛（zhū fó，一切佛）、辟支佛（pì zhī fó，緣覺佛）和阿羅漢（ā luó hàn，聲聞乘最高果位）所證得的真實法，這被稱為第一義悉檀。《大智度論》中說：『言論窮盡，心行止息，不生不滅的法如同涅槃（niè pán，寂滅）。』說明諸行生起之處名為世界，說明不行之處名為第一義。二、通過可言說的角度辨析第一義悉檀的相狀，如《大智度論》所說：『一切是實，一切不是實，一切既是實又不是實，一切既非實又非不是實，』這些都名為諸法的實相。佛在這些地方，在各種經典中闡述第一義悉檀的相狀。這也就是一家所闡明的通過四門進入第一義的意旨。所以《中論》中說：『如果為趨向正道的人宣說這四句，就能立即進入諸法的實相；如果有人聽了這四句，心中產生執著，那都是戲論。』問：如果說『生善』是『為人』，『斷惡』屬於『對治』，那麼『人』就貫通善惡，怎麼能斷定說『為人』屬於『生善』呢？答：善是隨著人而來的，被迷惑所障礙；惡是新產生的，不會長久屬於人。所以，『為人』是爲了止息惡，生起善，善屬於人，『對治』是爲了斷除惡。人則不是惡。如果人就是惡，惡滅了，人也應該隨著滅亡。所以知道惡不屬於人。問：『為人』和『對治』，都是斷惡生善，意義既然相同，為什麼分為兩種？答：從一方面來說雖然如此，但探究其真正的意義則不然。『為人』是惡新善舊，『對治』是惡舊善新。『為人』是新惡容易滅除，所以只說止息惡；宿有的善根深厚，自然會開發。『對治』則是舊惡難以去除，新善力量薄弱，如果不加以修行對治，那麼惡法就不會滅除。問：這個意義不合順序。經典上說『諸惡莫作，眾善奉行』。答：這需要領會其意。『為人』是善厚惡輕，所以只要不作各種惡事，善自然會開發；『對治』是惡厚善輕，所以必須奉行各種善事，才能脫離惡。第三，闡明……

【English Translation】 English version: Supporter (dàn yuè, benefactor). The Mahāprajñāpāramitāśāstra (Dà zhì dù lùn) explains that there are two types of First Principle Truth (dì yī yì xī tán, ultimate truth): one explains the First Principle Truth from the perspective of the inexpressible, and the other explains the First Principle Truth from the perspective of the expressible. First, explaining the First Principle Truth from the perspective of the inexpressible refers to the real Dharma attained by all Buddhas (zhū fó, all Buddhas), Pratyekabuddhas (pì zhī fó, Solitary Buddhas), and Arhats (ā luó hàn, the highest stage of the Śrāvakayāna), which is called the First Principle Truth. As the Mahāprajñāpāramitāśāstra says: 'When speech is exhausted and mental activity ceases, the Dharma that neither arises nor ceases is like Nirvāṇa (niè pán, extinction).' It explains that the place where all phenomena arise is called the world, and the place where there is no arising is called the First Principle Truth. Second, analyzing the characteristics of the First Principle Truth from the perspective of the expressible, as the Mahāprajñāpāramitāśāstra says: 'Everything is real, everything is not real, everything is both real and not real, everything is neither real nor not real,' these are all called the real nature of all dharmas. The Buddha, in these places, in various sutras, explains the characteristics of the First Principle Truth. This is the meaning of entering the First Principle Truth through the four gates as explained by one school. Therefore, the Mūlamadhyamakakārikā says: 'If these four sentences are spoken to someone who is heading towards the path, they can immediately enter the real nature of all dharmas; if someone hears these four sentences and develops attachment in their mind, then they are all mere fabrications.' Question: If 'generating good' belongs to 'for the person,' and 'cutting off evil' belongs to 'antidote,' then 'person' encompasses both good and evil. How can it be determined that 'for the person' belongs to 'generating good'? Answer: Good comes with the person and is obstructed by delusion; evil is newly produced and does not belong to the person for long. Therefore, 'for the person' is to stop evil and generate good; good belongs to the person, and 'antidote' is to cut off evil. The person is then not evil. If the person is evil, then when evil is extinguished, the person should also be extinguished. Therefore, it is known that evil does not belong to the person. Question: 'For the person' and 'antidote' both cut off evil and generate good. Since the meanings are the same, why are they divided into two? Answer: Although it seems so from one perspective, examining its true meaning reveals otherwise. 'For the person' is new evil and old good, while 'antidote' is old evil and new good. 'For the person' is that new evil is easy to eliminate, so it is only said to stop evil; the inherent good roots are deep and will naturally develop. 'Antidote' is that old evil is difficult to remove, and the power of new good is weak; if one does not cultivate the antidote, then evil dharmas will not be extinguished. Question: This meaning is out of order. The sutras say, 'Do no evil, practice all good.' Answer: This requires understanding its meaning. 'For the person' is that good is abundant and evil is light, so as long as one does not commit various evils, good will naturally develop; 'antidote' is that evil is abundant and good is light, so one must practice various good deeds in order to be free from evil. Third, explaining...

釋成者。今用四隨釋成四悉檀也。四隨者。一隨樂欲。二隨便宜。三隨對治。四隨第一義。一隨樂欲者即是世界。如智度論云。一切善惡欲為其本。若說四門若事若理但赴欲樂。皆是世界悉檀也。故此經云。先以欲鉤牽后令入佛道。是名世界悉檀也。二隨便宜者即是為人。論云。於一事中或聽不聽。宜即是聽不宜者即不聽也。如金師宜數息觀浣衣宜不凈觀。即是便宜。若說四門若事理。便宜生善。是名為聽。若生不善則是不聽。是名為人悉檀也。三隨對治者即是對治悉檀也。若說四門若事理。的相主對破執著心。是名對治。論云。諸法無常亦是對治。涅槃經明十種對治。謂常無常等皆是對治悉檀也。問曰若說事者可是對治。四門說理云何對治。答曰。雖復說理既不曉悟。為破執著猶屬對治也。四明隨第一義者即是第一義悉檀。若說四門若事若理聞說即悟。皆是第一義悉檀也。故以四隨成四悉檀。問曰。四門說理可是第一義。若說事者云何得是第一義耶。答曰。無問事理聞說即悟。皆是說第一義也。故經云。始從得道到泥洹夜。若說一色一香無非中道。問曰。何故用四隨結成四悉檀通約事理。一事一理云何得通有四義。答曰。如此經偈說。佛以一音演說法。或有恐怖或歡喜。或生厭離或斷疑。斯則神力不共法。生怖畏者

【現代漢語翻譯】現代漢語譯本釋成者：現在用四隨來解釋四悉檀（Siddhartha，成就）。四隨是：一、隨樂欲；二、隨便宜；三、隨對治；四、隨第一義。一、隨樂欲，就是世界悉檀。如《智度論》所說：『一切善惡的慾望都是根本。』如果說四門（指四種說法的方式，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），無論是事還是理，只要迎合慾望和快樂，都是世界悉檀。所以此經說：『先用慾望的鉤子牽引，然後使進入佛道。』這就是世界悉檀。二、隨便宜，就是各各為人悉檀。《論》中說：『對於一件事，或者允許，或者不允許，適宜的就是允許，不適宜的就是不允許。』例如，教金匠適宜修數息觀，教洗衣婦適宜修不凈觀，這就是隨其方便。如果說四門，無論是事還是理，隨其方便而生善，就是允許；如果生不善，就是不允許。這就是各各為人悉檀。三、隨對治，就是對治悉檀。如果說四門，無論是事還是理，明確地針對並破除執著心，這就是對治。如《論》中說：『諸法無常也是對治。』《涅槃經》闡明十種對治，所謂常、無常等都是對治悉檀。問：如果說事，還可以是對治，用四門說理，怎麼是對治呢？答：即使是說理，如果不能理解醒悟，爲了破除執著，仍然屬於對治。四、隨第一義，就是第一義悉檀。如果說四門，無論是事還是理，聽了之後就能領悟，都是第一義悉檀。所以用四隨來成就四悉檀。問：用四門說理，可以說是第一義，如果說事，怎麼能是第一義呢？答：無論是說事還是說理，聽了之後就能領悟，都是說第一義。所以經中說：『從開始得道到進入涅槃的夜晚，所說的一切，無論是色還是香，沒有不是中道的。』問：為什麼用四隨來總結成就四悉檀，並且普遍地適用於事和理？一件事或一個道理，怎麼能普遍地具有四種意義呢？答：就像這部經的偈頌所說：『佛以一音演說法，或有恐怖或歡喜，或生厭離或斷疑，斯則神力不共法。』產生怖畏的人……

【English Translation】 English version Explanation of Accomplishment: Now, we use the Four Accompaniments to explain the Four Siddhantas (Siddhartha, accomplishment). The Four Accompaniments are: 1. Accompaniment to Delight; 2. Accompaniment to Expediency; 3. Accompaniment to Antidote; 4. Accompaniment to the First Principle. 1. Accompaniment to Delight is the Worldly Siddhanta. As the Mahaprajnaparamita Shastra says: 'All good and evil desires are its root.' If speaking of the Four Doors (referring to the four ways of speaking: Worldly Siddhanta, Individualized Siddhanta, Antidotal Siddhanta, and First Principle Siddhanta), whether it is about events or principles, as long as it caters to desires and pleasure, it is the Worldly Siddhanta. Therefore, this scripture says: 'First use the hook of desire to attract, then lead them into the Buddha's path.' This is called the Worldly Siddhanta. 2. Accompaniment to Expediency is the Individualized Siddhanta. The Shastra says: 'Regarding a matter, either allow or disallow; what is suitable is allowed, what is unsuitable is disallowed.' For example, teaching a goldsmith is suitable for practicing mindfulness of breathing, teaching a laundress is suitable for practicing contemplation of impurity; this is according to their convenience. If speaking of the Four Doors, whether it is about events or principles, if it generates goodness according to their convenience, it is allowed; if it generates unwholesomeness, it is disallowed. This is called the Individualized Siddhanta. 3. Accompaniment to Antidote is the Antidotal Siddhanta. If speaking of the Four Doors, whether it is about events or principles, clearly targeting and breaking down clinging minds, this is the antidote. As the Shastra says: 'The impermanence of all dharmas is also an antidote.' The Nirvana Sutra elucidates ten types of antidotes, so-called permanence, impermanence, etc., are all Antidotal Siddhantas. Question: If speaking of events, it can be an antidote, but how is speaking of principles through the Four Doors an antidote? Answer: Even if it is speaking of principles, if one cannot understand and awaken, in order to break down clinging, it still belongs to the antidote. 4. Manifesting Accompaniment to the First Principle is the First Principle Siddhanta. If speaking of the Four Doors, whether it is about events or principles, upon hearing it, one can realize, all are the First Principle Siddhanta. Therefore, the Four Accompaniments accomplish the Four Siddhantas. Question: Speaking of principles through the Four Doors can be the First Principle, but if speaking of events, how can it be the First Principle? Answer: Whether speaking of events or principles, upon hearing it, one can realize, all are speaking of the First Principle. Therefore, the scripture says: 'From the beginning of attaining the Way to the night of entering Nirvana, everything spoken, whether it is color or fragrance, none is not the Middle Way.' Question: Why use the Four Accompaniments to summarize and accomplish the Four Siddhantas, and universally apply them to events and principles? How can one event or one principle universally possess four meanings? Answer: Just like the verse in this scripture says: 'The Buddha uses one sound to expound the Dharma, some are terrified, some are joyful, some generate aversion, some sever doubts, this is the divine power of unshared dharmas.' Those who generate fear...

即是世界悉檀。知因欲有世界世界如火宅故生怖畏也。或歡喜者即是為人悉檀。發善根得法喜也。或生厭離者即是對治悉檀。厭患煩惱興對治也。或斷疑者即是第一義悉檀也。初入見道第一義諦。正是斷疑之位也。是則隨說一切事理悉成四悉檀也。第四明起三觀者。即是用四悉檀起三觀也。夫至理幽絕。不可以智知。不可以識識。豈修觀行而能契會者哉。自非悉檀之巧妙。豈能用三觀會三諦之理也。今悉檀方便起從因緣假入空觀者世界悉檀。即是知正因緣心所樂法也。若從正因緣以入空。若析若體兩種觀心必須識為人便宜。便宜者若宜修觀即念擇精進喜三覺分起。若宜修止則念除舍定三覺分攝也。是則隨所便宜善心則發也。若心有沉浮之病必須用對治悉檀。若心沈時念擇精進喜三覺為對治。若心浮時念除舍定三覺分為對治也。巧用為人悉檀善根得發。巧用對治悉檀結使則薄。若行人利智善根熟結使煩惱薄。七覺分中隨依一覺恍然如失即住此。研修若觀慧分明即發真見第一義。是名用四悉檀。起從假入空觀成一切智慧眼也。從空入假觀巧用悉檀即得道種智法眼也。中道第一義觀巧用四悉檀即得一切種智佛眼也。第五起四教者。即是於四不可說起四種說法教四種眾生也。此經凈名默然杜口。即是大涅槃經明四不可說意也。

【現代漢語翻譯】現代漢語譯本：這就是世界悉檀（世界的真實情況）。瞭解因為慾望而有世界，世界就像火宅一樣，因此產生恐懼。或者（聽法后）感到歡喜，這就是為人悉檀（針對不同根性的人施設教法）。啓發善根，獲得法喜。或者產生厭惡和遠離之心，這就是對治悉檀（用以對治煩惱的方法）。厭惡煩惱，從而興起對治。或者斷除疑惑，這就是第一義悉檀（證悟最高真理）。初入見道，證悟第一義諦，正是斷除疑惑的階段。因此，隨所說的一切事理都能成就四悉檀。第四，闡明如何運用四悉檀生起三觀。至高的真理幽深玄妙，不能用智力去認知，也不能用意識去識別。難道僅僅通過修習觀行就能契合領會嗎？如果不是悉檀的巧妙運用，又怎能用三觀來領會三諦的道理呢？現在，運用悉檀的方便，從因緣假有入門，修習入空觀，這便是世界悉檀，即瞭解正確的因緣以及內心所喜愛的法。如果從正確的因緣而入空，那麼無論是分析觀還是體觀，兩種觀心都必須認識到為人悉檀的方便。所謂的方便，如果適宜修習觀，就生起念、擇、精進、喜四種覺分；如果適宜修習止，就攝入念、除、舍、定四種覺分。這樣，隨著所適宜的，善心就會生髮。如果內心有昏沉或浮躁的毛病，必須運用對治悉檀。內心昏沉時，用念、擇、精進、喜四種覺分作為對治；內心浮躁時，用念、除、舍、定四種覺分作為對治。巧妙地運用為人悉檀，善根就能得到啓發；巧妙地運用對治悉檀，煩惱就能減輕。如果修行人智慧敏銳，善根成熟，煩惱輕薄，在七覺分中，無論依靠哪一種覺分，如果恍然若失，就安住於此，繼續研修。如果觀慧分明，就能生髮真見，證悟第一義。這就是運用四悉檀，生起從假入空觀，成就一切智慧眼。從空入假觀，巧妙地運用悉檀，就能獲得道種智法眼。中道第一義觀，巧妙地運用四悉檀，就能獲得一切種智佛眼。第五，闡明如何建立四教。即是對於四種不可說，建立四種說法，教化四種眾生。這部《維摩經》中，維摩詰默然不語，正是《大涅槃經》所闡明的四不可說的含義。

【English Translation】 English version: This is the World Lokasiddhanta (the true nature of the world). Understanding that the world exists because of desire, and that the world is like a burning house, thus generating fear. Or (after hearing the Dharma) feeling joy, this is Adhimoksha-lokasiddhanta (teaching according to different dispositions of people). Inspiring good roots and obtaining Dharma joy. Or generating a sense of disgust and detachment, this is Pratipakshika-lokasiddhanta (methods to counteract afflictions). Disgusted with afflictions, thus arising counteractions. Or resolving doubts, this is Paramarthika-lokasiddhanta (realizing the highest truth). Initially entering the path of seeing, realizing the ultimate truth, precisely the stage of resolving doubts. Therefore, everything spoken about principles and matters can accomplish the four Lokasiddhantas. Fourth, explaining how to use the four Lokasiddhantas to generate the Threefold Contemplation. The supreme truth is profound and subtle, it cannot be known by intellect, nor can it be recognized by consciousness. Can it be that merely through cultivating contemplation one can accord with and comprehend it? If not for the skillful application of the Lokasiddhantas, how could one use the Threefold Contemplation to comprehend the principles of the Threefold Truth? Now, using the expedient of the Lokasiddhantas, entering from conditioned existence into emptiness, cultivating the contemplation of entering emptiness, this is the World Lokasiddhanta, which is understanding the correct conditions and the Dharma that the mind delights in. If entering emptiness from the correct conditions, then whether it is analytical contemplation or holistic contemplation, both types of contemplation must recognize the expediency of Adhimoksha-lokasiddhanta. The so-called expediency, if it is suitable to cultivate contemplation, then the four factors of enlightenment of mindfulness, investigation, diligence, and joy arise; if it is suitable to cultivate cessation, then the four factors of enlightenment of mindfulness, elimination, relinquishment, and samadhi are gathered. In this way, according to what is suitable, good thoughts will arise. If the mind has the illness of dullness or agitation, one must use Pratipakshika-lokasiddhanta. When the mind is dull, use the four factors of enlightenment of mindfulness, investigation, diligence, and joy as counteractions; when the mind is agitated, use the four factors of enlightenment of mindfulness, elimination, relinquishment, and samadhi as counteractions. Skillfully using Adhimoksha-lokasiddhanta, good roots can be inspired; skillfully using Pratipakshika-lokasiddhanta, afflictions can be reduced. If the practitioner is sharp-witted, good roots are mature, and afflictions are light, among the seven factors of enlightenment, no matter which factor one relies on, if one suddenly feels lost, then abide in this and continue to study and cultivate. If the wisdom of contemplation is clear, then one can generate true insight and realize the ultimate truth. This is called using the four Lokasiddhantas to generate the contemplation of entering emptiness from conditioned existence, accomplishing the eye of all wisdom. Entering from emptiness into conditioned existence, skillfully using the Lokasiddhantas, one can obtain the Dharma eye of the wisdom of the path. The contemplation of the Middle Way's ultimate truth, skillfully using the four Lokasiddhantas, one can obtain the Buddha eye of all-knowing wisdom. Fifth, explaining how to establish the Four Teachings. That is, for the four unspeakables, establishing four types of teachings to teach four types of beings. In this Vimalakirti Sutra, Vimalakirti's silence is precisely the meaning of the four unspeakables explained in the Mahaparinirvana Sutra.

四不可說者。一生生不可說。二生不生不可說。三不生生不可說。四不生不生不可說。此即是約心因緣生滅即空即假即中四句不可說也。而得有四說者。皆是悉檀因緣赴四機得有四說也。故大涅槃經云。十因緣法為生作因亦可得說。十因緣法者。無明至有支名十因緣也。若用四悉檀赴此四種。十因緣機於四不可說即有四說之四教也。就此即為四。一明悉檀起三藏教。二明悉檀起通教。三明悉檀起別教。四明悉檀起圓教。一明用四悉檀起三藏教者。佛于生生不可說用四悉檀赴小乘十因緣法所成樂欲小善障重鈍根諸聲聞弟子。說三藏教生滅四諦教諸聲聞及鈍根菩薩也。故法華經云。諸法寂滅相不可以言宣。以方便力故為五比丘說。是名轉法輪也。二明用四悉檀起通教者。佛于生不生不可說用四悉檀赴十因緣法所成三乘根性人。說約幻化無生四諦通教教三乘人也。故大品經云。欲學三乘當學般若。又云。三乘之人同以第一義諦無言說道斷煩惱也。三明用四悉檀起別教者。佛于不生生不可說用四悉檀赴十因緣法成別教根緣。宣說菩薩歷劫修行無量四諦別教教諸菩薩也。四明用四悉檀起圓教者。佛于不生不生不可說用四悉檀赴十因緣法所成圓機。說一實諦無作四諦圓教大乘教大菩薩開佛知見也。第六明起經論者。夫佛法至理不可

【現代漢語翻譯】現代漢語譯本：四種不可說的情況：第一，關於『生生』（持續產生）是不可說的。第二，關於『生不生』（產生但不持續）是不可說的。第三，關於『不生生』（不產生但持續）是不可說的。第四，關於『不生不生』（不產生也不持續）是不可說的。這指的是從心（citta）的因緣（hetu-pratyaya）生滅的角度來看，即空（sunyata）、即假（prajnapti）、即中（madhyama）這四句都是不可說的。然而，之所以能夠有四種說法，都是因為佛陀根據四悉檀（catuh-siddhanta）的因緣，爲了適應四種根機而產生的。所以《大涅槃經》（Mahaparinirvana Sutra）說：『十因緣法（das hetu-pratyaya dharma）作為產生的原因，也可以說是可以說的。』十因緣法，指的是從無明（avidya）到有（bhava）這十二支（dvadasanga-pratityasamutpada），被稱為十因緣。如果用四悉檀來適應這四種十因緣的根機，那麼在四種不可說中，就有了四種可說的四教（catvari-dharmah）。就此而言，可以分為四種：第一，用世界悉檀（loka-siddhanta）引發三藏教（Tripitaka）。第二，用各各為人悉檀（prati-purusa-siddhanta）引發通教（Sadharana）。第三，用對治悉檀（pratipaksa-siddhanta）引發別教（Visesa）。第四，用第一義悉檀（paramartha-siddhanta）引發圓教（Paripurna）。第一，說明如何運用四悉檀引發三藏教：佛陀對於『生生不可說』的情況，運用四悉檀來適應小乘（Hinayana）十因緣法所成就的，喜歡小善、業障深重、根器遲鈍的聲聞（sravaka）弟子，宣說三藏教中生滅四諦（arya-satya）的教義，教導聲聞和根器遲鈍的菩薩（bodhisattva）。所以《法華經》（Saddharma Pundarika Sutra）說：『諸法的寂滅相，是無法用言語表達的。』因為方便力（upaya），為五比丘（panca bhiksu）宣說，這叫做轉法輪（dharmacakra-pravartana）。第二，說明如何運用四悉檀引發通教：佛陀對於『生不生不可說』的情況，運用四悉檀來適應十因緣法所成就的三乘（triyana）根性的人，宣說關於幻化無生的四諦通教，教導三乘人。所以《大品般若經》（Mahaprajnaparamita Sutra）說：『想要學習三乘，應當學習般若（prajna）。』又說：『三乘之人，共同以第一義諦（paramartha-satya）的無言說道來斷除煩惱（klesha）。』第三，說明如何運用四悉檀引發別教：佛陀對於『不生生不可說』的情況，運用四悉檀來適應十因緣法所成就的別教根緣，宣說菩薩經歷劫（kalpa）修行無量四諦的別教，教導諸位菩薩。第四，說明如何運用四悉檀引發圓教：佛陀對於『不生不生不可說』的情況，運用四悉檀來適應十因緣法所成就的圓機，宣說一實諦（eka-satya）無作四諦的圓教大乘（Mahayana），教導大菩薩開啟佛的知見（buddha-jnana）。第六，說明經論的興起：佛法的至高真理是不可...

【English Translation】 English version: The four unspeakable things are: First, 'birth-birth' (continuous arising) is unspeakable. Second, 'birth-non-birth' (arising but not continuous) is unspeakable. Third, 'non-birth-birth' (not arising but continuous) is unspeakable. Fourth, 'non-birth-non-birth' (neither arising nor continuous) is unspeakable. This refers to the fact that, from the perspective of the arising and ceasing of conditions originating from the mind (citta), the four phrases—emptiness (sunyata), provisional existence (prajnapti), the Middle Way (madhyama)—are all unspeakable. However, the reason there can be four kinds of teachings is that the Buddha, based on the conditions of the four siddhantas (catuh-siddhanta), adapted to the four kinds of capacities. Therefore, the Mahaparinirvana Sutra says: 'The ten causes and conditions (das hetu-pratyaya dharma) as the cause of arising can also be said to be speakable.' The ten causes and conditions refer to the twelve links (dvadasanga-pratityasamutpada) from ignorance (avidya) to existence (bhava), which are called the ten causes and conditions. If the four siddhantas are used to adapt to these four kinds of capacities related to the ten causes and conditions, then within the four unspeakable things, there are the four speakable teachings (catvari-dharmah). In this regard, they can be divided into four: First, the worldly siddhanta (loka-siddhanta) gives rise to the Tripitaka (Tripitaka). Second, the individual siddhanta (prati-purusa-siddhanta) gives rise to the Common Teaching (Sadharana). Third, the remedial siddhanta (pratipaksa-siddhanta) gives rise to the Distinct Teaching (Visesa). Fourth, the ultimate meaning siddhanta (paramartha-siddhanta) gives rise to the Perfect Teaching (Paripurna). First, explaining how to use the four siddhantas to give rise to the Tripitaka: The Buddha, regarding the situation of 'birth-birth unspeakable,' uses the four siddhantas to adapt to the sravaka (sravaka) disciples who are accomplished by the ten causes and conditions of the Hinayana (Hinayana), who like small virtues, have heavy karmic obstacles, and have dull faculties, proclaiming the teachings of the arising and ceasing Four Noble Truths (arya-satya) in the Tripitaka, teaching the sravakas and bodhisattvas (bodhisattva) with dull faculties. Therefore, the Saddharma Pundarika Sutra says: 'The quiescent characteristics of all dharmas cannot be expressed in words.' Because of skillful means (upaya), he preached to the five bhiksus (panca bhiksu), which is called turning the wheel of the Dharma (dharmacakra-pravartana). Second, explaining how to use the four siddhantas to give rise to the Common Teaching: The Buddha, regarding the situation of 'birth-non-birth unspeakable,' uses the four siddhantas to adapt to people of the three vehicles (triyana) who are accomplished by the ten causes and conditions, proclaiming the Common Teaching of the Four Noble Truths about illusionary non-arising, teaching the people of the three vehicles. Therefore, the Mahaprajnaparamita Sutra says: 'Those who want to learn the three vehicles should learn prajna (prajna).' It also says: 'People of the three vehicles together use the unspoken words of the ultimate truth (paramartha-satya) to cut off afflictions (klesha).' Third, explaining how to use the four siddhantas to give rise to the Distinct Teaching: The Buddha, regarding the situation of 'non-birth-birth unspeakable,' uses the four siddhantas to adapt to the conditions for the Distinct Teaching accomplished by the ten causes and conditions, proclaiming the Distinct Teaching of the Four Noble Truths of bodhisattvas practicing for countless kalpas (kalpa), teaching all the bodhisattvas. Fourth, explaining how to use the four siddhantas to give rise to the Perfect Teaching: The Buddha, regarding the situation of 'non-birth-non-birth unspeakable,' uses the four siddhantas to adapt to the perfect capacity accomplished by the ten causes and conditions, proclaiming the Perfect Teaching of the One Real Truth (eka-satya) and the Four Noble Truths of non-action, the Mahayana (Mahayana), teaching the great bodhisattvas to open the knowledge and vision of the Buddha (buddha-jnana). Sixth, explaining the arising of sutras and treatises: The supreme truth of the Buddha's Dharma is un...

以言宣。豈存言方語本十二部乎。但十方諸佛為利眾生。皆用悉檀赴緣而起十二部經也。十二部經名義具出悉檀大本。就此即為五意。一明悉檀起十二部經。二明悉檀起八萬四千法藏。三明悉檀起漸頓經教。四明悉檀起大小乘論。五明悉檀起聖說法聖默然。一明四悉檀起十二部經之相者即為四意。一明世界悉檀起十二部經。二明各各為人悉檀起十二部經。三明對治悉檀起十二部經。四明第一義悉檀起十二部經。一明用世界悉檀起十二部經者。若宜聞直說世界。宜直說者。是言教之本用世界悉檀直說世界名相。即是修多羅經。四言五言七言偈重頌說世界。即是祇夜經。記世界眾生未來之事如記鴿雀成佛。即是和伽羅那經。孤起偈說世界不誦長行者。即是伽陀經。無人請問自稱說世界事者。即是優陀那經。為說世界不善因緣而結成戒者。即是尼陀那經。若人不解世界之相如以車乳等為譬喻者。即是阿波陀那經。說本昔世界之事者。即是伊帝越多伽經。說往昔世界受生者。即是阇陀伽經。說世界廣大之事者。即是毗佛略經。說世界未曾有事者。即是阿浮陀達磨經。難問窮核世界令易解者。即是優波提舍經。此即但約世界悉檀具起十二部經。餘三悉檀各起十二部經。類世界可知。佛用此十二部為言教之本說一切漸頓諸教也。故

智度論云。四悉檀攝得十二部經。意在此也。二明四悉檀起八萬四千法藏者。八萬四千法藏名義具出三觀大本。今用四悉檀起八萬四千法藏者即為四別。一者世界悉檀起八萬四千塵勞門。二明各各為人悉檀起八萬四千三昧八萬四千諸陀羅尼也。三對治悉檀起八萬四千對治門對治八萬四千諸煩惱也。四明第一義悉檀起八萬四千法門。亦名八萬四千諸波羅蜜門。門名能通。通至第一義悉檀諸波羅蜜名究竟。第一義悉檀即是究竟也。今言八萬四千法藏者。法語通漫即得含於八萬四千煩惱三昧陀羅尼諸對治門及波羅蜜等法。故名法藏也。故大智論云。是四悉檀攝八萬四千法藏。其義在焉。三明悉檀起頓漸經教者。悉檀既攝十二部經八萬四千法藏。大聖用悉檀赴緣而說頓漸諸經無不成也。即為二意。一正明悉檀起圓頓教。二明悉檀起次第漸圓之教。一悉檀起圓教者。盧舍那佛說華嚴經。正用兩番四悉檀說無量四聖諦無作四實諦。赴別圓二種根性說華嚴經頓教也。二明起漸圓教者。釋迦開漸教但用一番悉檀赴聲聞小根說生滅四諦。起三藏教也。大乘方等有四種根性。用四番悉檀赴緣說四種四聖諦。起諸方等也。摩訶般若經有三種根性。以三番悉檀赴緣說三種四聖諦。起諸般若教也。法華經有一種根性。以一番四悉檀赴緣說無作四一

【現代漢語翻譯】現代漢語譯本《智度論》中說，四悉檀（Siddhartha，四種成就）涵蓋了十二部經，意義就在於此。第二點說明四悉檀生起八萬四千法藏：八萬四千法藏的名義完整地出現在《三觀大本》中。現在用四悉檀生起八萬四千法藏，可以分為四種：一是世界悉檀生起八萬四千塵勞門；二是各各為人悉檀生起八萬四千三昧（Samadhi，禪定）和八萬四千陀羅尼（Dharani，總持）；三是對治悉檀生起八萬四千對治門，對治八萬四千種煩惱；四是第一義悉檀生起八萬四千法門，也叫八萬四千諸波羅蜜（Paramita，到彼岸）門。『門』的意思是能夠通達，通達至第一義悉檀，諸波羅蜜名為究竟，第一義悉檀就是究竟。現在說八萬四千法藏，是因為佛法含義廣泛，可以包含八萬四千煩惱、三昧、陀羅尼、各種對治門以及波羅蜜等法，所以稱為法藏。因此，《大智度論》中說，四悉檀涵蓋了八萬四千法藏，意義就在於此。第三點說明悉檀生起頓漸經教：悉檀既然涵蓋了十二部經和八萬四千法藏，大聖（指佛陀）運用悉檀來適應各種因緣而宣說頓教和漸教的各種經典，沒有不成功的。這可以分為兩種意思：一是明確說明悉檀生起圓頓教；二是說明悉檀生起次第漸圓之教。一是悉檀生起圓教：盧舍那佛（Locana Buddha）宣說《華嚴經》，正是運用兩番四悉檀宣說無量四聖諦（Four Noble Truths）和無作四實諦，適應別教和圓教兩種根性的眾生，宣說《華嚴經》的頓教。二是說明生起漸圓教：釋迦牟尼佛（Sakyamuni Buddha）開創漸教，只用一番悉檀適應聲聞小根的眾生，宣說生滅四諦，生起三藏教。大乘方等經典有四種根性的眾生，用四番悉檀適應各種因緣，宣說四種四聖諦，生起各種方等經典。摩訶般若經有三種根性的眾生，用三番悉檀適應各種因緣，宣說三種四聖諦，生起各種般若教。法華經有一種根性的眾生，用一番四悉檀適應各種因緣，宣說無作四一

【English Translation】 English version The Mahaprajnaparamita-sastra says that the Four Siddhantas (Siddhartha, four kinds of accomplishments) encompass the twelve divisions of the scriptures; this is the meaning. The second point explains that the Four Siddhantas give rise to the eighty-four thousand Dharma-treasuries: the names and meanings of the eighty-four thousand Dharma-treasuries are fully explained in the Great Treatise on the Three Contemplations. Now, using the Four Siddhantas to generate the eighty-four thousand Dharma-treasuries can be divided into four types: first, the Worldly-Aspect-Siddhanta gives rise to the eighty-four thousand gates of defilement; second, the Individual-Aspect-Siddhanta gives rise to the eighty-four thousand Samadhis (Samadhi, meditative states) and eighty-four thousand Dharanis (Dharani, total retention); third, the Antidotal-Aspect-Siddhanta gives rise to the eighty-four thousand antidotal gates, counteracting the eighty-four thousand kinds of afflictions; fourth, the Supreme-Meaning-Aspect-Siddhanta gives rise to the eighty-four thousand Dharma-gates, also called the eighty-four thousand Paramita (Paramita, perfection, reaching the other shore) gates. The term 'gate' means the ability to penetrate, penetrating to the Supreme-Meaning-Aspect-Siddhanta, the Paramitas are called ultimate, and the Supreme-Meaning-Aspect-Siddhanta is the ultimate. Now, saying eighty-four thousand Dharma-treasuries is because the meaning of the Dharma is broad and can encompass the eighty-four thousand afflictions, Samadhis, Dharanis, various antidotal gates, and Paramitas, etc., therefore it is called Dharma-treasury. Therefore, the Mahaprajnaparamita-sastra says that the Four Siddhantas encompass the eighty-four thousand Dharma-treasuries; this is the meaning. The third point explains that the Siddhantas give rise to the sudden and gradual teachings of the scriptures: since the Siddhantas encompass the twelve divisions of the scriptures and the eighty-four thousand Dharma-treasuries, the Great Sage (referring to the Buddha) uses the Siddhantas to adapt to various conditions and expounds the various scriptures of the sudden and gradual teachings, and there is no failure. This can be divided into two meanings: first, it clearly explains that the Siddhantas give rise to the perfect and sudden teaching; second, it explains that the Siddhantas give rise to the gradual and progressive teaching. First, the Siddhantas give rise to the perfect teaching: Locana Buddha (Locana Buddha) expounds the Avatamsaka Sutra, precisely using two sets of the Four Siddhantas to expound the immeasurable Four Noble Truths (Four Noble Truths) and the Four Uncreated Realities, adapting to the two kinds of natures of the separate and perfect teachings, and expounding the sudden teaching of the Avatamsaka Sutra. Second, it explains the arising of the gradual and progressive teaching: Sakyamuni Buddha (Sakyamuni Buddha) initiates the gradual teaching, using only one set of the Siddhantas to adapt to the small-rooted beings of the Sravakas, expounding the Four Truths of arising and ceasing, giving rise to the Tripitaka teaching. The Mahayana Vaipulya Sutras have four kinds of beings with different natures, using four sets of the Siddhantas to adapt to various conditions, expounding the four kinds of Four Noble Truths, giving rise to various Vaipulya Sutras. The Mahaprajnaparamita Sutra has three kinds of beings with different natures, using three sets of the Siddhantas to adapt to various conditions, expounding the three kinds of Four Noble Truths, giving rise to various Prajna teachings. The Lotus Sutra has one kind of being with one nature, using one set of the Four Siddhantas to adapt to various conditions, expounding the uncreated four one

實諦。起法華教也。涅槃經有四種根性而俱歸一理佛性涅槃。用四番悉檀說四種四諦。赴緣起涅槃教也。問曰。涅槃與方等二教何異。答曰。說方等經時。二乘止得前二聖諦不入無量無作二種聖諦。涅槃不爾。二乘及菩薩非止得前二種聖諦。亦通二乘入于無量無作二種聖諦見佛性也。方等諸經者名大集等經也。以集一切佛法故名大集。是大涅槃名名諸佛法界佛性涅槃。含一切佛法也。問曰。智度論云。余經多說三悉檀。今欲開說第一義悉檀故說是摩訶般若波羅蜜經。若爾者。何得用四悉檀遍起一切漸頓諸經。答曰。三藏教多說三悉檀少說第一義。般若多說第一義少說三悉檀。複次般若雖說三悉檀皆與第一義相應。若說諸大乘方等或合說或別說也。四明悉檀起大小乘論者。地持論云。菩薩入造不顛倒論摩得勒伽。為令正法得久住禪而作論也。菩薩住是禪定。觀佛去世后十因緣法所成眾生根緣大小。用四悉檀赴此根緣作論通經。如天親造十地論。即是用兩番悉檀造十地論通華嚴經也。舍利弗造毗曇。五百羅漢造毗婆沙。用初番悉檀通三藏教生滅四聖諦。見有得道之正意也。如迦旃延造昆勒論。亦是用初番悉檀通三藏教。見空有入道之正意也。如訶黎跋摩亦用初番悉檀造成實論。通三藏教從空入道之正意。故成實論云。故我

【現代漢語翻譯】現代漢語譯本：實諦（Paramārtha-satya，勝義諦）。發起《法華經》的教義。在《涅槃經》中有四種根性，最終都歸於佛性涅槃這一真理。用四種四悉檀（catuḥ-siddhānta，四種成就）來說明四種四諦（catvāri āryasatyāni，四聖諦），這是爲了適應根機而宣講的涅槃教義。問：涅槃教和方等教（Vaipulya，廣大的）這兩種教義有什麼不同？答：在宣講方等經時，二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）只能理解前兩種聖諦，即生滅四諦，而不能進入無量、無作這兩種聖諦。涅槃教則不同，二乘和菩薩（Bodhisattva）不僅能理解前兩種聖諦，也能通過二乘的根性進入無量、無作這兩種聖諦，從而見到佛性。方等諸經指的是《大集經》等經典。因為彙集了一切佛法，所以稱為大集。而《大涅槃經》則被稱為諸佛法界佛性涅槃，它包含了所有佛法。問：《智度論》（Mahāprajñāpāramitopadeśa，大智度論）中說，其他的經典大多宣說三種悉檀，現在爲了開顯第一義悉檀（paramārtha-siddhānta，第一義成就），所以宣說這部《摩訶般若波羅蜜經》（Mahāprajñāpāramitā Sūtra，大般若波羅蜜多經）。如果是這樣，怎麼能用四悉檀來普遍地發起一切漸教和頓教的經典呢？答：三藏教（Tripiṭaka，三藏）大多宣說三種悉檀，很少宣說第一義。而《般若經》大多宣說第一義，很少宣說三種悉檀。而且，《般若經》雖然也宣說三種悉檀，但都與第一義相應。至於宣講諸大乘方等經典，有時是合在一起宣講，有時是分別宣講。四明悉檀發起大小乘論的論者。《地持論》（Bodhisattvabhūmi，菩薩地持經）中說，菩薩進入造作不顛倒的論——摩得勒伽（Mātrkā，論母），是爲了使正法能夠長久住世而禪定中造論。菩薩安住于這種禪定中，觀察佛陀去世后，由十種因緣法所成就的眾生的根性和緣分的大小，用四悉檀來適應這些根性和緣分，從而造論通達經典。例如，天親（Vasubandhu）菩薩造《十地論》（Daśabhūmika-sūtra，十地經論），就是用兩種悉檀來造《十地論》，從而通達《華嚴經》（Avataṃsaka Sūtra，大方廣佛華嚴經）。舍利弗（Śāriputra）造《毗曇》（Abhidhamma，阿毗達摩），五百羅漢造《毗婆沙》（Vibhāṣā，分別論），是用最初的悉檀來通達三藏教，生滅四聖諦，從而見到有得道的正意。如同迦旃延（Kātyāyana）造《昆勒論》，也是用最初的悉檀來通達三藏教，見到空有入道的正意。如同訶黎跋摩（Harivarman）也用最初的悉檀造《成實論》（Tattvasiddhi-śāstra，成實論），通達三藏教，從空入道的正意。所以《成實論》中說，所以我

【English Translation】 English version: Paramārtha-satya (Ultimate Truth). It initiates the teachings of the Lotus Sūtra. The Nirvana Sūtra speaks of four types of dispositions that ultimately converge on the one principle of Buddha-nature and Nirvana. It uses the four siddhāntas (four kinds of accomplishments) to explain the four Noble Truths (catvāri āryasatyāni), thus adapting the Nirvana teachings to different capacities. Question: What is the difference between the Nirvana and Vaipulya (extensive) teachings? Answer: When the Vaipulya Sūtras are taught, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can only grasp the first two Noble Truths, the truths of arising and ceasing, and cannot enter into the two kinds of immeasurable and unconditioned Noble Truths. The Nirvana teachings are different. The Two Vehicles and Bodhisattvas (Bodhisattva) can not only grasp the first two kinds of Noble Truths, but also, through the capacity of the Two Vehicles, enter into the two kinds of immeasurable and unconditioned Noble Truths, thereby seeing the Buddha-nature. The Vaipulya Sūtras refer to the Mahāsaṃnipāta Sūtra (Great Collection Sūtra) and other scriptures. Because they gather all the Buddha-dharma, they are called Mahāsaṃnipāta. The Mahāparinirvāṇa Sūtra (Great Nirvana Sūtra) is called the Buddha-dhātu Buddha-nature Nirvana, which contains all the Buddha-dharma. Question: The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) says that other scriptures mostly explain the three siddhāntas, but now, in order to reveal the paramārtha-siddhānta (ultimate meaning accomplishment), this Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sūtra) is taught. If this is the case, how can the four siddhāntas be used to universally initiate all the gradual and sudden teachings of the scriptures? Answer: The Tripiṭaka (Three Baskets) teachings mostly explain the three siddhāntas and rarely explain the ultimate meaning. The Prajñā (Wisdom) Sūtras mostly explain the ultimate meaning and rarely explain the three siddhāntas. Moreover, although the Prajñā Sūtras also explain the three siddhāntas, they all correspond to the ultimate meaning. As for teaching the Great Vehicle Vaipulya scriptures, sometimes they are taught together, and sometimes they are taught separately. The fourfold clarification of the siddhāntas initiates the treatises of the Great and Small Vehicles. The Bodhisattvabhūmi (Stages of a Bodhisattva) says that the Bodhisattva enters into the creation of non-inverted treatises—Mātrkā (Matrix), to make the Dharma endure long in the world, and creates treatises in meditation. The Bodhisattva abides in this samādhi (meditative state), observes the capacities and conditions of sentient beings formed by the ten causal dharmas after the Buddha's passing, and uses the four siddhāntas to adapt to these capacities and conditions, thereby creating treatises to penetrate the scriptures. For example, Vasubandhu (Heavenly Kinsman) Bodhisattva created the Daśabhūmika-sūtra (Ten Stages Sutra), which uses two siddhāntas to create the Daśabhūmika-sūtra, thereby penetrating the Avataṃsaka Sūtra (Flower Garland Sutra). Śāriputra (Shariputra) created the Abhidhamma (Higher Dharma), and the five hundred Arhats created the Vibhāṣā (Commentary), using the initial siddhānta to penetrate the Tripiṭaka teachings, the Four Noble Truths of arising and ceasing, thereby seeing the correct intention of attaining the Way. Just as Kātyāyana (Katyayana) created the Jñānaprasthāna Śāstra, he also used the initial siddhānta to penetrate the Tripiṭaka teachings, seeing the correct intention of entering the Way through emptiness and existence. Just as Harivarman (Harivarman) also used the initial siddhānta to create the Tattvasiddhi-śāstra (Establishment of Truth Treatise), penetrating the Tripiṭaka teachings, the correct intention of entering the Way from emptiness. Therefore, the Tattvasiddhi-śāstra says, 'Therefore, I'

欲正論三藏中實義。諸成論師言實義所謂空也。龍樹菩薩造正觀論。用四番四悉檀三番正通釋諸摩訶衍三教。一番傍釋三藏生滅因緣教也。彌勒菩薩造地持處論。即是用二番悉檀釋華嚴方等般若諸大乘所明圓別二教也。無著菩薩造攝大乘論亦復如是。龍樹菩薩用三番悉檀造大智度論。釋摩訶般若波羅蜜經。天親菩薩用一番悉檀造法華論。釋法華經。有人言。大涅槃論龍樹天親各造未度此土。懸準可知。如是等一切論無不依四悉檀而造義。問曰。諸論天人所有經書依何而造。答曰。法身菩薩住諸三昧。生人天中為天人師。造論作諸經書。如金光明經云。五神通人作神仙之論。諸梵天王說出欲論。釋提桓因種種善論亦是初番悉檀之方便也。故造立天地經云。寶應聲聞菩薩示號伏犧。以上皇之道來化此國。又清凈法行經說。摩訶迦葉應生振旦示名老子。設無為之教外以治國。修神仙之術內以治身。彼經又云。光凈童子名曰仲尼。為赴機緣亦游此土。文行誠信定禮。刪詩垂裕後昆。種種諸教此即世界悉檀也。官人以德。賞延於世。即為人悉檀也。叛而伐之。刑故無小。即是對治悉檀。政在清靜。道合天心。人王無上。即是世間第一義悉檀。問曰。世間何得有第一義。答曰。此皆約世界悉檀通明四悉檀。非出世第一義也。問曰。

【現代漢語翻譯】現代漢語譯本：欲正確闡述三藏（Tipitaka）中的真實含義，各成論師說真實含義就是所謂的『空』（Śūnyatā）。龍樹菩薩（Nāgārjuna）造《中觀論》（Mūlamadhyamakakārikā），用四種悉檀（catuḥ-siddhānta）和三種方式正確地通達解釋諸摩訶衍（Mahāyāna）的三教，並用一種方式從旁解釋三藏中關於生滅因緣的教義。彌勒菩薩（Maitreya）造《瑜伽師地論·地持處論》（Yogācārabhūmi-śāstra），就是用兩種悉檀來解釋《華嚴經》（Avataṃsaka Sūtra）、《方等經》（Vaipulya Sūtra）、《般若經》（Prajñāpāramitā Sūtra）等大乘經典所闡明的圓教和別教。無著菩薩（Asaṅga）造《攝大乘論》（Mahāyānasaṃgraha）也是如此。龍樹菩薩用三種悉檀造《大智度論》（Mahāprajñāpāramitopadeśa），解釋《摩訶般若波羅蜜經》（Mahāprajñāpāramitā Sūtra）。天親菩薩（Vasubandhu）用一種悉檀造《法華論》（Saddharmapuṇḍarīka-śāstra），解釋《法華經》（Saddharmapuṇḍarīka Sūtra）。有人說，《大涅槃論》（Mahāparinirvāṇa Sūtra）龍樹和天親都未曾在此土翻譯，可以推測其理。像這樣的一切論著，沒有不依據四悉檀來闡述其義的。

問：諸論和天人所有的經書依據什麼而造？

答：法身菩薩（Dharmakāya-bodhisattva）安住于各種三昧（samādhi），生於人天之中，作為天人的導師，造論和撰寫各種經書。如《金光明經》（Suvarṇaprabhāsa Sūtra）所說，具有五神通的人撰寫神仙的論述，諸梵天王（Brahmā）宣說出離慾望的論述，釋提桓因（Śakra Devānām Indra）的種種善論，也都是初番悉檀的方便。所以《造立天地經》說，寶應聲聞菩薩（Śrāvakabodhisattva）示現名為伏羲，以上皇之道來教化這個國家。又《清凈法行經》說，摩訶迦葉（Mahākāśyapa）應運而生於振旦（中國古稱），示名為老子，設立無為的教義，對外治理國家，修習神仙的法術，對內修養身心。那部經又說，光凈童子名為仲尼（孔子），爲了適應機緣也遊歷此土，以文行誠信來制定禮儀，刪定詩歌，為後代留下遺產。種種這些教義，這就是世界悉檀。官員以德行來治理，福澤延續於世，這就是為人悉檀。背叛就討伐，刑罰不分大小，這就是對治悉檀。政治在於清靜，道義符合天心，人王至高無上，這就是世間第一義悉檀。

問：世間怎麼會有第一義？

答：這些都是依據世界悉檀來通達闡明四悉檀，不是出世間的第一義。

【English Translation】 English version: To correctly expound the true meaning within the Tripiṭaka (Tipitaka), various commentators state that the true meaning is what is called 'emptiness' (Śūnyatā). Nāgārjuna Bodhisattva composed the Mūlamadhyamakakārikā (Mūlamadhyamakakārikā), using the four siddhāntas (catuḥ-siddhānta) and three methods to correctly and thoroughly explain the three teachings of the Mahāyāna (Mahāyāna), and using one method to explain from the side the teachings in the Tripiṭaka regarding the causes and conditions of arising and ceasing. Maitreya Bodhisattva composed the Yogācārabhūmi-śāstra (Yogācārabhūmi-śāstra), which uses two siddhāntas to explain the perfect and distinct teachings elucidated in the Avataṃsaka Sūtra (Avataṃsaka Sūtra), Vaipulya Sūtra (Vaipulya Sūtra), Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra), and other Mahāyāna scriptures. Asaṅga Bodhisattva composed the Mahāyānasaṃgraha (Mahāyānasaṃgraha) in the same way. Nāgārjuna Bodhisattva used three siddhāntas to compose the Mahāprajñāpāramitopadeśa (Mahāprajñāpāramitopadeśa), explaining the Mahāprajñāpāramitā Sūtra (Mahāprajñāpāramitā Sūtra). Vasubandhu Bodhisattva used one siddhānta to compose the Saddharmapuṇḍarīka-śāstra (Saddharmapuṇḍarīka-śāstra), explaining the Saddharmapuṇḍarīka Sūtra (Saddharmapuṇḍarīka Sūtra). Some say that the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra) was not translated into this land by either Nāgārjuna or Vasubandhu, but its principles can be inferred. All such treatises invariably rely on the four siddhāntas to expound their meanings.

Question: Upon what do the treatises and scriptures possessed by gods and humans rely for their creation?

Answer: Dharmakāya-bodhisattvas (Dharmakāya-bodhisattva) abide in various samādhis (samādhi), are born among humans and gods, and, as teachers of gods and humans, compose treatises and write various scriptures. As the Suvarṇaprabhāsa Sūtra (Suvarṇaprabhāsa Sūtra) says, those with the five supernormal powers write treatises on immortality, the Brahmās (Brahmā) expound treatises on liberation from desire, and the various good treatises of Śakra Devānām Indra (Śakra Devānām Indra) are also expedients of the first siddhānta. Therefore, the Zaoli Tiandi Jing says that the Śrāvakabodhisattva (Śrāvakabodhisattva) Bao Ying appeared as Fuxi, using the way of the supreme emperor to civilize this country. Furthermore, the Qingjing Faxing Jing says that Mahākāśyapa (Mahākāśyapa) was born in Zhēndàn (ancient name for China), appearing as Laozi, establishing the doctrine of non-action, governing the country externally, and cultivating the arts of immortality to nurture the body internally. That scripture also says that the Guangjing Boy (光凈童子) was named Zhongni (Confucius), and, to suit the occasion, also traveled to this land, establishing rites with literary conduct, trustworthiness, and sincerity, editing the Book of Songs, and leaving a legacy for future generations. All these various teachings are the siddhānta of the world. Officials govern with virtue, and blessings extend through the ages, which is the siddhānta for people. Rebellions are suppressed with force, and punishments are not lenient, which is the siddhānta of opposition. Governance lies in purity and tranquility, and the Way aligns with the heart of Heaven, making the human king supreme, which is the ultimate meaning of the world.

Question: How can there be an ultimate meaning in the world?

Answer: All these are based on the siddhānta of the world to thoroughly explain the four siddhāntas; they are not the ultimate meaning beyond the world.

若佛菩薩老子周孔皆是聖人。人教有何差別。答曰。本地不可思議。何可分別。但跡教殊別高下深淺不可一概也。五明悉檀起聖說法聖默然者。如思益經云。佛告諸比丘。汝等當行二事。若聖說法若聖默然。今明以此四不可說有因緣故以四悉檀而為說法。即是聖說。此四種四諦並是三乘聖人證法。非是凡夫之所能知。故不可說也。如為生盲說白色相而彼生盲終不能見。以不見故故不可說。不可說故名聖默然。問曰。聖說法者利益眾生若聖默然有利益不答曰如脅比丘默然而馬鳴論折如是等相即是利益也問曰聖說法用悉檀起聖默然云何。答曰。默然既於物有利。豈離悉檀也。次歷教明聖說聖默之相者。華嚴二番悉檀赴緣而說無量無作二種聖諦名聖說法。不生生不生不生不可說故名聖默然。三藏教一番悉檀赴緣說生滅四聖諦故名聖說法。生生不可說故即是聖默然。方等四番悉檀赴緣說四番聖諦故名聖說法。生生生不生不生生不生不生不可說故名聖默然。摩訶般若三番悉檀赴緣說三番四聖諦故名聖說法。生不生不生生不生不生不可說故名聖默然。法華一番悉檀赴緣說教名聖說法。不生不生不可說故名聖默然。故法華經云。是法不可示。言辭相寂滅。諸餘眾生類無有能得解。大般涅槃四番悉檀赴緣說四番四聖諦故名聖說。故大涅

【現代漢語翻譯】現代漢語譯本：問：如果佛（Buddha，覺悟者）、菩薩（Bodhisattva，追求覺悟的眾生）、老子（Laozi，道家創始人）、周公（Duke Zhou，周朝政治家）、孔子（Confucius，儒家創始人）都是聖人，那麼他們所教導的有什麼差別呢？答：從本體（本地）來說，是不可思議的，怎麼可以分別呢？但是從他們留下的教化（跡教）來看，有高下深淺的不同，不能一概而論。五明（Five Vidyas，古印度學問）、悉檀（Siddhanta，佛教術語，意為究竟的理論）是聖人說法（起聖說法）或聖人沉默（聖默然）的依據。如同《思益經》（Vimalakirti Nirdesa Sutra）所說：『佛告訴眾比丘（Bhikkhus，佛教僧侶），你們應當實行兩件事，要麼聖人說法，要麼聖人沉默。』現在說明，因為這四種不可說的因緣，所以用四悉檀（Four Siddhantas，四種說法方式）來說法，這就是聖說。這四種四諦（Four Noble Truths，佛教基本教義）都是三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）聖人所證悟的法，不是凡夫所能理解的，所以不可說。如同為天生的盲人描述白色的樣子，但那個天生的盲人始終不能看見。因為看不見，所以不可說。因為不可說，所以叫做聖默然。問：聖人說法能夠利益眾生，那麼聖人沉默有沒有利益呢？答：如同脅比丘（Elder Bhikkhu，年長的比丘）的沉默，而馬鳴菩薩（Asvaghosa，佛教論師）的論著駁斥了這種現象，這就是一種利益。問：聖人說法運用悉檀，那麼聖人沉默又是如何呢？答：沉默既然對事物有利益，怎麼能離開悉檀呢？接下來歷教說明聖說和聖默的相狀。《華嚴經》（Avatamsaka Sutra）用兩種悉檀來應機說法，即無量和無作兩種聖諦，這叫做聖說法。不生而生，不生而不生，不可說，所以叫做聖默然。三藏教（Tripitaka，佛教經、律、論三藏）用一種悉檀來應機說法，即生滅四聖諦，所以叫做聖說法。生而生不可說，這就是聖默然。方等經（Vaipulya Sutra，大乘經典）用四種悉檀來應機說法，即四種聖諦，所以叫做聖說法。生生生，不生不生，生不生，不生不生，不可說，所以叫做聖默然。《摩訶般若經》（Mahaprajnaparamita Sutra，大般若經）用三種悉檀來應機說法，即三種四聖諦，所以叫做聖說法。生不生，不生生，不生不生，不可說，所以叫做聖默然。《法華經》（Lotus Sutra，妙法蓮華經）用一種悉檀來應機說法，這叫做聖說法。不生不生，不可說，所以叫做聖默然。所以《法華經》說：『這種法是無法展示的，言語和辭藻都寂滅了，其餘的眾生沒有能夠理解的。』《大般涅槃經》（Mahaparinirvana Sutra，大涅槃經）用四種悉檀來應機說法，即四種四聖諦，所以叫做聖說。故大涅

【English Translation】 English version: Question: If Buddha (the Awakened One), Bodhisattva (a being who seeks enlightenment), Laozi (founder of Taoism), Duke Zhou (a statesman of the Zhou Dynasty), and Confucius (founder of Confucianism) are all sages, what are the differences in their teachings? Answer: From the perspective of the essence (local reality), it is inconceivable, how can it be distinguished? However, from the teachings they left behind (trace teachings), there are differences in height, depth, and shallowness, which cannot be generalized. The Five Vidyas (ancient Indian knowledge) and Siddhanta (Buddhist term, meaning ultimate theory) are the basis for the sages' teachings (arising from the holy teachings) or the sages' silence (holy silence). As stated in the Vimalakirti Nirdesa Sutra: 'The Buddha told the Bhikkhus (Buddhist monks), you should practice two things, either the sage speaks or the sage remains silent.' Now, it is explained that because of these four inconceivable causes, the Four Siddhantas (four ways of speaking) are used to teach, which is the holy teaching. These four Four Noble Truths (basic Buddhist teachings) are all the Dharma realized by the sages of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), which cannot be understood by ordinary people, so it is unspeakable. It is like describing the appearance of white to a congenitally blind person, but that congenitally blind person can never see it. Because they cannot see it, it is unspeakable. Because it is unspeakable, it is called holy silence. Question: The sage's teaching can benefit sentient beings, so does the sage's silence have any benefit? Answer: Like the silence of Elder Bhikkhu (an older Bhikkhu), and the refutation of this phenomenon in the treatises of Asvaghosa (Buddhist philosopher), this is a benefit. Question: The sage's teaching uses Siddhanta, so what about the sage's silence? Answer: Since silence benefits things, how can it be separated from Siddhanta? Next, the characteristics of holy teaching and holy silence are explained through the teachings. The Avatamsaka Sutra (Flower Garland Sutra) uses two Siddhantas to teach according to the situation, namely the immeasurable and uncreated two noble truths, which is called holy teaching. Not born but born, not born but not born, unspeakable, so it is called holy silence. The Tripitaka (Buddhist scriptures, Vinaya, and Shastras) uses one Siddhanta to teach according to the situation, namely the Four Noble Truths of arising and ceasing, so it is called holy teaching. Born and born is unspeakable, which is holy silence. The Vaipulya Sutra (Mahayana Sutra) uses four Siddhantas to teach according to the situation, namely the four noble truths, so it is called holy teaching. Born born born, not born not born, born not born, not born not born, unspeakable, so it is called holy silence. The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) uses three Siddhantas to teach according to the situation, namely the three Four Noble Truths, so it is called holy teaching. Born not born, not born born, not born not born, unspeakable, so it is called holy silence. The Lotus Sutra (Saddharma Pundarika Sutra) uses one Siddhanta to teach according to the situation, which is called holy teaching. Not born not born, unspeakable, so it is called holy silence. Therefore, the Lotus Sutra says: 'This Dharma cannot be shown, words and phrases are all silent, and the rest of the sentient beings cannot understand it.' The Mahaparinirvana Sutra (Great Nirvana Sutra) uses four Siddhantas to teach according to the situation, namely the four Four Noble Truths, so it is called holy teaching. Therefore, the Great Nirvana

槃云。說法者諸佛境界。非諸聲聞緣覺所知。生生生不生不生生不生不生不可說故名聖默然故。佛答文殊。如來畢竟不轉法輪。不轉法輪即聖默然也。此凈名經即是大乘方等之教。用四番悉檀赴緣為說名聖說法。四種四諦皆不可說名聖默然。如三十二菩薩用第四番悉檀說一實諦入不二法門名聖說法。四一實諦皆不可說名聖默然。如凈名杜口畢竟無說即是真默然也。問曰。止取不二法門為聖說者。此經余品應非聖說。答曰。舉一為例。余則可知。此經畢竟皆不說而說法也。問曰。凈名杜口為聖默然者。身子默然是聖默否。答曰。身子默者亦是聖默。問曰。既同默然何故凈名默然而文殊所嘆。身子不說而為天女所訶。答曰。身子是聲聞聖默然。聲聞聖默然者即是思議解脫不可說相。是故身子默然不說也。以思議故是以被訶。若凈名默然即是不思議。不思議解脫故為文殊所嘆。問曰。不二之理名之為默。云何分別有二默然。答曰默者是不可說也。一家明義有種種不可說。雖俱言不可說而義有異。今略分別有六種不可說相。一者世間禪定不可說者。若初禪內有覺觀。猶是可說。二禪已上無覺無觀。是不可說。二者外人見心明不可說相者。如長爪梵志云。一切語可轉。一切論可破。一切執可除。是諸法實相何等是性何等是相。于

【現代漢語翻譯】現代漢語譯本：槃云（Pan Yun）說：『說法者的境界是諸佛的境界，不是所有聲聞（Sravaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，靠自己領悟佛法而得道者）所能理解的。』生生生（產生又產生），不生不生（不產生也不產生），生不生（產生但不產生），不生不生（不產生也不產生），因為不可說，所以稱為聖默然（arya-tūṣṇīmbhāva，聖者的沉默）。佛回答文殊（Manjusri）說：『如來（Tathagata，佛的稱號之一）最終不轉法輪（dharma-cakra，佛陀教法的象徵）。不轉法輪就是聖默然。』這部《維摩詰經》（Vimalakirti Nirdesa Sutra）就是大乘方等（Mahayana Vaipulya，大乘佛教經典）的教義，用四番悉檀（catuḥ-pratisaraṇa，四種說法方式）來適應不同根器的眾生而說法，稱為聖說法（arya-dharma）。四種四諦（catvāri āryasatyāni，佛教的四個真理）都是不可說的，稱為聖默然。例如，三十二位菩薩用第四番悉檀來說一實諦（eka-satya，唯一的真實）進入不二法門（advaya-dharma，超越二元對立的法門），稱為聖說法。四種一實諦都是不可說的，稱為聖默然。例如，維摩詰（Vimalakirti）閉口不說，最終無說，這就是真默然。問：如果只取不二法門作為聖說，那麼這部經的其他品就應該不是聖說了。答：舉一個例子，其他的就可以知道了。這部經最終都是不說而說法。問：維摩詰閉口是聖默然，那麼舍利弗（Sariputra）的默然是聖默嗎？答：舍利弗的默然也是聖默。問：既然同樣是默然，為什麼維摩詰的默然被文殊所讚歎，而舍利弗的不說卻被天女所呵斥？答：舍利弗是聲聞的聖默然。聲聞的聖默然就是思議解脫（vitarkita-vimoksha，通過思考獲得的解脫）的不可說之相。所以舍利弗默然不說。因為有思議，所以被呵斥。如果維摩詰的默然就是不思議（acintya，不可思議的）。因為是不思議解脫，所以被文殊所讚歎。問：不二的道理稱為默，如何區分有兩種默然？答：默就是不可說。一家闡明義理有種種不可說。雖然都說不可說，但意義有所不同。現在簡略地分別有六種不可說之相：一者，世間禪定（laukika-dhyana，世俗的禪定）不可說。如果初禪（prathama-dhyana，色界初禪）內有覺觀（vitarka-vicara，粗細的思考），還是可說的。二禪（dvitīya-dhyāna，色界二禪）以上沒有覺沒有觀，是不可說。二者，外道（tirthika，佛教以外的修行者）見心明不可說之相。如長爪梵志（Dirghanakha，一位外道論師）說：『一切語可以被轉化，一切論可以被駁倒，一切執可以被去除。』諸法的實相是什麼？什麼是性？什麼是相？

【English Translation】 English version: Pan Yun said: 'The realm of those who preach the Dharma is the realm of all Buddhas, not something that all Sravakas (hearers of the Dharma who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own) can understand.' 'Birth, birth, birth (arising, arising, arising), non-birth, non-birth (not arising, not arising), birth and non-birth (arising but not arising), non-birth and non-birth (not arising and not arising),' because it is inexpressible, it is called Arya-tūṣṇīmbhāva (the noble silence). The Buddha answered Manjusri: 'The Tathagata (one of the titles of the Buddha) ultimately does not turn the dharma-cakra (the wheel of Dharma, a symbol of the Buddha's teachings). Not turning the dharma-cakra is Arya-tūṣṇīmbhāva.' This Vimalakirti Nirdesa Sutra is the teaching of Mahayana Vaipulya (extensive Mahayana teachings), using the catuḥ-pratisaraṇa (four ways of teaching) to adapt to beings of different capacities, which is called Arya-dharma (noble Dharma). The four catvāri āryasatyāni (Four Noble Truths) are all inexpressible, which is called Arya-tūṣṇīmbhāva. For example, the thirty-two Bodhisattvas use the fourth catuḥ-pratisaraṇa to speak of eka-satya (the one reality) entering the advaya-dharma (non-dual Dharma), which is called Arya-dharma. The four eka-satya are all inexpressible, which is called Arya-tūṣṇīmbhāva. For example, Vimalakirti closes his mouth and ultimately has nothing to say, which is true silence. Question: If only the non-dual Dharma is taken as noble speech, then the other chapters of this sutra should not be noble speech. Answer: Take one example, and the others can be known. This sutra ultimately speaks the Dharma without speaking. Question: Vimalakirti's silence is noble silence, so is Sariputra's silence noble silence? Answer: Sariputra's silence is also noble silence. Question: Since it is the same silence, why is Vimalakirti's silence praised by Manjusri, while Sariputra's silence is rebuked by the goddess? Answer: Sariputra's is the noble silence of the Sravakas. The noble silence of the Sravakas is the inexpressible aspect of vitarkita-vimoksha (liberation through thought). Therefore, Sariputra is silent and does not speak. Because of thought, he is rebuked. If Vimalakirti's silence is acintya (inconceivable). Because it is inconceivable liberation, it is praised by Manjusri. Question: The principle of non-duality is called silence, how can we distinguish between two kinds of silence? Answer: Silence is inexpressible. One school explains the meaning with various kinds of inexpressibility. Although they all say inexpressible, the meanings are different. Now, briefly, there are six kinds of inexpressible aspects: First, laukika-dhyana (worldly meditation) is inexpressible. If the prathama-dhyana (first dhyana of the form realm) has vitarka-vicara (coarse and subtle thought), it is still expressible. The dvitīya-dhyāna (second dhyana of the form realm) and above have no vitarka and no vicara, which is inexpressible. Second, tirthikas (non-Buddhist practitioners) see the mind and clarify the aspect of inexpressibility. As Dirghanakha (a non-Buddhist philosopher) said: 'All words can be transformed, all arguments can be refuted, all attachments can be removed.' What is the true nature of all dharmas? What is nature? What is form?

久思惟不得一法可以入心。是不可說也。若類分別一切外人絕言之理。可約此義辨同異也。三者三藏聲聞經辨不可說相者。如大集經嘆憍陳如諸法第一義寂然無聲說也。故舍利弗不說解脫之相即其義也。四者明通教不可說者。即是般若所明三乘之人同修般若。用無生真諦無言說道斷煩惱也。五者別教不可說。即據佛性大涅槃不可說也。如為盲人說白色相。智人雖引諸相開曉。而彼生盲終不見白相。此譬佛性不可說也。六者明圓教不可說相。如涅槃經明六不可說相也。此乃凈名杜口之意耳。不可說者。一往雖同。解其義趣實不相混。末代坐禪聽講於此不了。聞不可說便生混亂。此即鎮頭迦羅二果難分別也。若別此義。身子凈名尚不為類。外道凡夫豈為等乎。第七悉檀起此經者即為三別。一起室外。二起入室。三起出室。一明室外。用四番悉檀起四種佛國。即是佛國品也。亦得兼起通別二序。用前兩番悉檀起方便品。次三番悉檀起弟子品。次後一番悉檀起菩薩品。二明入室六品。三番悉檀起問疾品。后一番悉檀起不思議解脫品。第二番悉檀起觀眾生品。大意與涅槃明四真諦意同。第三番悉檀起佛道品。第四番悉檀起不二法門及香積品。三明出室正說兩品。用四番悉檀起菩薩行品見阿閦佛品也。流通法供養品屬累品還因四番

悉檀通之也。問曰。室內明六品。何故但以三番悉檀起。未入室四品出室四品何故皆以四番悉檀起。答曰。室內但明摩訶衍義。室外兼明三藏義也。問曰。三藏義何故在室外。答曰。以小隔大。猶處門外止宿草菴。問曰。三藏既不入摩訶衍可在室外。餘三番何意亦在室外說。答曰。不思議析伏攝受出入無閡也。故法華云。出入息利乃遍他國。問曰。摩訶衍法可得出入自在無閡。聲聞之法以小隔大。何得前後說也。答曰。如法華經云。過此已後心相體信入出無難。立經五義用四悉檀之意是也。

維摩經玄疏卷第一大正藏第 38 冊 No. 1777 維摩經玄疏

維摩經玄疏卷第二

天臺山修禪寺沙門智顗撰

第一釋名者通標五意。已具前科。就此釋名分為二別。一釋別名。二釋通名。一釋別名者。此經以維摩羅詰所說標名。名異眾經故云別也。二釋通名者。經之一字即是通名也。所以通別二者略為三義。一約教二約行三約理。一約教者。如華嚴大品等。教異故立名亦異。是為別也。皆是佛說同名為經故云通也。二約行者。如泥洹真法寶眾生種種門入。種種門入名為行別。故須別名。同趣涅槃即是一理。故立名通也。三約理者。理是一法名義則多故。大涅槃經云。如天帝釋有種種名。

【現代漢語翻譯】現代漢語譯本：悉檀（Siddhanta，意為宗義、結論）是通達一切的途徑。問：室內明六品，為何只用三番悉檀來闡述？未入室的四品和出室的四品，為何都用四番悉檀來闡述？答：室內只闡明摩訶衍（Mahayana，意為大乘）的義理。室外則兼明三藏（Tripitaka，意為經、律、論）的義理。問：三藏的義理為何要在室外闡述？答：因為小乘隔絕了大乘，就像在門外止宿于草菴一樣。問：既然三藏不入摩訶衍，可以在室外，那其餘三番悉檀為何也在室外說？答：爲了不思議的分析、折伏、攝受，出入無礙。所以《法華經》說：『出入息利乃遍他國。』問：摩訶衍法可以出入自在，沒有阻礙，但聲聞（Śrāvaka，意為聲聞乘）之法以小隔大，為何能前後連貫地說呢？答：如《法華經》所說：『過此已後心相體信入出無難。』這是立經五義，運用四悉檀的用意。維摩經玄疏卷第一大正藏第 38 冊 No. 1777 維摩經玄疏維摩經玄疏卷第二天臺山修禪寺沙門智顗撰第一釋名，總括五種含義，已在前文闡述。就此釋名分為兩種：一是釋別名，二是釋通名。一是釋別名：此經以維摩羅詰（Vimalakirti）所說來標明名稱，名稱不同於其他經典，所以說是別名。二是釋通名：『經』字就是通名。之所以有通名和別名，略有三種含義：一是約教，二是約行，三是約理。一是約教：如《華嚴經》、《大品般若經》等，教義不同，所以立名也不同，這是別名。都是佛所說，同稱為『經』，所以說是通名。二是約行：如泥洹（Nirvana，意為涅槃）、真法寶、眾生種種門入，種種門入名為行別，所以需要別名。同趣涅槃即是一理，所以立名通名。三是約理：理是一法，名稱和意義則很多，所以《大涅槃經》說：『如天帝釋有種種名。』

【English Translation】 English version: Siddhanta (meaning doctrines, conclusions) is the way to understand everything. Question: In the six chapters within the room, why are only three Siddhantas used to explain them? Why are four Siddhantas used to explain the four chapters before entering the room and the four chapters after leaving the room? Answer: The chapters within the room only explain the meaning of Mahayana (meaning Great Vehicle). The chapters outside the room also explain the meaning of the Tripitaka (meaning the three baskets of scriptures: Sutra, Vinaya, and Abhidharma). Question: Why is the meaning of the Tripitaka explained outside the room? Answer: Because the Small Vehicle is separated from the Great Vehicle, just like staying in a thatched hut outside the gate. Question: Since the Tripitaka does not enter Mahayana and can be outside the room, why are the other three Siddhantas also spoken outside the room? Answer: For the inconceivable analysis, subjugation, and acceptance, there is no obstruction in entering and exiting. Therefore, the Lotus Sutra says: 'The benefits of entering and exiting reach other countries.' Question: The Mahayana Dharma can freely enter and exit without obstruction, but the Śrāvaka (meaning Hearer Vehicle) Dharma is separated by the Small Vehicle. How can it be spoken coherently before and after? Answer: As the Lotus Sutra says: 'After this, there is mutual trust and no difficulty in entering and exiting.' This is the intention of establishing the five meanings of the sutra and using the four Siddhantas. Vimalakirti Sutra Xuan Shu Volume 1 Taisho Tripitaka Volume 38 No. 1777 Vimalakirti Sutra Xuan Shu Vimalakirti Sutra Xuan Shu Volume 2 Composed by Śramaṇa Zhiyi of Xiuchan Temple on Mount Tiantai First, explaining the name encompasses five meanings, which have been elaborated earlier. Regarding this explanation of the name, it is divided into two parts: one is explaining the specific name, and the other is explaining the general name. The first is explaining the specific name: This sutra is named after what Vimalakirti said, and the name is different from other sutras, so it is called a specific name. The second is explaining the general name: The word 'Sutra' is the general name. The reason for having general and specific names is briefly explained in three aspects: one is in terms of teaching, the second is in terms of practice, and the third is in terms of principle. The first is in terms of teaching: such as the Avatamsaka Sutra, the Mahaprajnaparamita Sutra, etc., the teachings are different, so the names are also different, which is a specific name. They are all spoken by the Buddha and are generally called 'Sutra', so it is called a general name. The second is in terms of practice: such as Nirvana, the true Dharma treasure, and various entrances for sentient beings. The various entrances are different in practice, so specific names are needed. The common goal of reaching Nirvana is the same principle, so the name is a general name. The third is in terms of principle: The principle is one Dharma, but the names and meanings are many, so the Mahaparinirvana Sutra says: 'Like Indra, there are various names.'

解脫亦爾多諸名字。名字異故故名為別。同是一理故名通也。從教起行。從行入理。俱有通別也。今釋別名分為二意。第一前釋維摩詰。第二明所說法。維摩詰即是標人。所說即不思議解脫。是知非人無以弘法。非法無以顯人。凈名者登補處智鄰極境。所說之教即不思議解脫。此經乃以人法雙標教首。是尊其人重其法也。第一先釋毗摩羅詰者即為四重。

第一翻釋名義　第二三觀解釋　第三四教分別　第四凈名本跡

第一翻名釋義者即為二意。一翻維摩名二解釋。一翻名者。外國人語自有不同。猶如此土楚夏之別。而前後翻譯不無增損。增損立義略有三家。一云毗摩羅詰帝隸。此土翻為凈名無垢稱。稱或云嘆(什師翻也)次家云毗摩羅詰。此土翻為凈名(肇師翻也)后家云毗摩羅詰栗致。此土翻為凈無垢稱(光師所承三藏翻也)二解釋者。初翻似覺為繁難為申釋。次翻為凈名。今用此解以對真應二身。凈者即是真身。真智無惑故云為凈。名者即是應身。垂形濟物名稱普聞也。后家翻為凈無垢稱。今用此翻釋以對三身即為二意。一就事解二約觀心。一就事解三身者。一法身二報身三應身。一凈義者即是法身。自性清凈皎然無點。即是性凈法身也。二無垢者即是報身報智圓明無有垢染。即是圓凈報身也。三

【現代漢語翻譯】現代漢語譯本：解脫也有很多名字。因為名字不同，所以叫做『別』（差別）。因為同是一個道理，所以叫做『通』（共通）。從教義開始修行，從修行進入真理，都具有共通和差別的性質。現在解釋『別名』分為兩種意義。第一，先前解釋Vimalakirti（維摩詰）。第二，說明所說的法。Vimalakirti（維摩詰）是標明說法的人，所說的法就是不可思議的解脫。由此可知，沒有人就無法弘揚佛法，沒有佛法就無法彰顯人。『凈名』是指即將證得佛果的菩薩，智慧鄰近於最高的境界。所說的教義就是不可思議的解脫。這部經以人和法雙重標示在經文的開頭，是尊重說法的人，重視所說的法。第一，先解釋Vimalakirti（毗摩羅詰），分為四個方面：第一，翻譯解釋名義；第二，用三觀解釋；第三，用四教分別；第四，凈名的本跡。第一，翻譯解釋名義，分為兩種意義：一是翻譯Vimalakirti（維摩）的名字，二是解釋名字的含義。一是翻譯名字，外國人的語言自然不同，就像我們這裡的楚國和夏朝的語言的差別一樣。而且前後的翻譯不免有增加或減少。增加或減少而建立意義，大概有三家說法。第一家說，毗摩羅詰帝隸，在我們這裡翻譯為凈名無垢稱，『稱』也可以說是『嘆』（鳩摩羅什法師的翻譯）。第二家說，毗摩羅詰，在我們這裡翻譯為凈名（鳩摩羅什的弟子僧肇法師的翻譯）。第三家說，毗摩羅詰栗致，在我們這裡翻譯為凈無垢稱（曇光法師所傳承的三藏法師的翻譯）。二是解釋名字的含義。最初的翻譯好像覺得繁難，所以加以申述解釋。第二次翻譯為『凈名』，現在用這個解釋來對應真身和應身。『凈』就是真身，真智沒有迷惑，所以稱為『凈』。『名』就是應身，垂示形跡救濟眾生，名稱普遍傳揚。后一家翻譯為『凈無垢稱』，現在用這個翻譯來解釋，對應法身、報身、應身三身，分為兩種意義：一是從事相上解釋，二是從觀心的角度解釋。一是從事相上解釋三身：一是法身，二是報身，三是應身。『凈』的意義就是法身，自性清凈，明亮沒有污點，這就是自性清凈法身。『無垢』的意義就是報身，報智圓滿光明，沒有垢染，這就是圓滿清凈報身。三

【English Translation】 English version: Liberation also has many names. Because the names are different, it is called 'difference'. Because it is the same principle, it is called 'common'. Starting from the teachings to practice, from practice to enter the truth, both have common and different natures. Now, explaining 'different names' is divided into two meanings. First, previously explaining Vimalakirti (維摩詰). Second, explaining the Dharma that is spoken. Vimalakirti (維摩詰) is the person who is marked as speaking the Dharma, and the Dharma that is spoken is the inconceivable liberation. From this, it can be known that without a person, there is no way to promote the Dharma, and without the Dharma, there is no way to manifest the person. 'Pure Name' refers to the Bodhisattva who is about to attain Buddhahood, whose wisdom is close to the highest realm. The teachings that are spoken are the inconceivable liberation. This sutra doubly marks the person and the Dharma at the beginning of the sutra, which is to respect the person who speaks the Dharma and value the Dharma that is spoken. First, explain Vimalakirti (毗摩羅詰) first, which is divided into four aspects: First, translate and explain the meaning of the name; second, explain with the Three Contemplations; third, distinguish with the Four Teachings; fourth, the origin and traces of Pure Name. First, translating and explaining the meaning of the name is divided into two meanings: one is translating the name of Vimalakirti (維摩), and the other is explaining the meaning of the name. One is translating the name, the language of foreigners is naturally different, just like the difference between the languages of Chu and Xia in our place. Moreover, the translations before and after inevitably have additions or subtractions. There are roughly three schools of thought on adding or subtracting to establish meaning. The first school says that Vimolokirti Tili, is translated here as Pure Name Immaculate Praise, 'Praise' can also be said to be 'Admiration' (translation by Master Kumarajiva). The second school says that Vimalakirti, is translated here as Pure Name (translation by Master Sengzhao, a disciple of Kumarajiva). The third school says that Vimalakirtilata, is translated here as Pure Immaculate Praise (translation by the Tripitaka Master inherited by Master Tan Guang). The second is to explain the meaning of the name. The initial translation seemed to feel difficult, so it was elaborated and explained. The second translation is 'Pure Name', and now this explanation is used to correspond to the True Body and the Response Body. 'Pure' is the True Body, true wisdom has no delusion, so it is called 'Pure'. 'Name' is the Response Body, showing traces to save sentient beings, and the name is widely spread. The latter one translates as 'Pure Immaculate Praise', and now this translation is used to explain, corresponding to the Dharmakaya, Sambhogakaya, and Nirmanakaya, divided into two meanings: one is to explain from the perspective of phenomena, and the other is to explain from the perspective of contemplation. One is to explain the three bodies from the perspective of phenomena: one is the Dharmakaya, two is the Sambhogakaya, and three is the Nirmanakaya. The meaning of 'Pure' is the Dharmakaya, the self-nature is pure, bright and spotless, this is the self-nature pure Dharmakaya. The meaning of 'Immaculate' is the Sambhogakaya, the wisdom of the reward is complete and bright, without defilement, this is the complete and pure Sambhogakaya. Three

稱者即是應身。大慈化世名稱普洽。即是應身也。故智度論云。水銀和真金能度諸色像。功德和法身處處應現往。但三身之義備有眾經。理雖宛然名不的顯。如楞伽經。具有三佛名義。又普賢觀經云。佛三種身從方等生。三身明義不乖二身識其開合。豈定偏用。此類三諦二諦之開合也。以此二翻對義釋名。意在可見。二約觀心明三身者。凡厥有心。心即法性。法性者即是本凈。本凈者即是法身也。觀心相應明時無暗。無暗者即是無垢義。無垢者即是智斷果報身也。隨所利物起一切事。皆如幻化水月映象。和光無染即是稱緣應身義也。如是三義不縱不橫為菩提種子。涅槃經云。發心畢竟二不別。如是二心前心難。自未得度先度人。是故敬禮初發心。善識六即則不混濫也。第二用三觀釋維摩詰名者。三觀斷迷二諦三諦之惑。顯二諦三諦之妙理。真理皎然名之為凈。惑障斯盡謂之無垢。觀與理合大用無方故名為稱也。三觀義成凈無垢稱其意存矣。此經明室外彈訶室內攝受。若不解三觀法門入文玄旨。實為難見。今明三觀義略為七重。

第一分別境智　第二釋三觀名　第三辨三觀相　第四對智眼　第五成諸乘義　第六約斷結釋凈名義　第七通此經文

第一前分別境智者。境是所觀智是能觀。所觀之境即是十二因

【現代漢語翻譯】現代漢語譯本：稱名即是應身（化身）。大慈大悲教化世間，名稱普遍周洽，這就是應身。所以《智度論》說：『水銀和真金能鍍上各種顏色和形象，功德和法身處處應現前往。』只是三身的意義在很多經典中都有，道理雖然明顯，但名稱沒有明確顯示。例如《楞伽經》具有三佛的名義。又《普賢觀經》說：『佛的三種身從方等（經典）產生。』三身的明確意義不違背二身，識別它們的開合，豈能一定偏用？這類似於三諦二諦的開合。用這兩種方式對照意義解釋名稱，意圖在於可以明白。二、用觀心來闡明三身：凡是有心，心即是法性。法性就是本凈，本凈就是法身。觀心相應，光明時沒有黑暗，沒有黑暗就是無垢的意義，無垢就是智斷果報身。隨著所要利益的眾生而發起一切事業，都如幻化、水中月、鏡中像，和光同塵而沒有污染，這就是稱緣應身的意義。像這樣的三種意義不縱不橫，是菩提的種子。《涅槃經》說：『發心和畢竟二者沒有分別，像這樣的兩種心，前發心更難。自己還沒有得度，先去度人，所以敬禮最初發心的人。』善於認識六即，就不會混淆了。第二、用三觀來解釋維摩詰（Vimalakirti）的名字：三觀斷除迷於二諦三諦的迷惑，顯現二諦三諦的妙理。真理明明白白，稱之為凈；迷惑障礙完全消除，稱之為無垢；觀與理相合，大用沒有窮盡，所以名為稱。三觀的意義成就，凈、無垢、稱，其意圖就存在了。這部經闡明在室外彈劾，在室內攝受。如果不理解三觀法門，進入經文的玄妙旨意，實在難以見到。現在闡明三觀的意義，略分為七重：第一、分別境智第二、解釋三觀名第三、辨別三觀相第四、對應智眼第五、成就諸乘義第六、用斷結來解釋凈名義第七、貫通這部經文第一、前面分別境智：境是所觀的，智是能觀的。所觀的境就是十二因緣。

【English Translation】 English version: 'Calling the name is the response body (Nirmanakaya). The great compassion transforms the world, and the name universally pervades, which is the response body. Therefore, the Mahaprajnaparamita Shastra says: 'Mercury and true gold can plate various colors and images; merit and the Dharmakaya manifest everywhere.' However, the meaning of the Trikaya (Three Bodies of the Buddha) is present in many sutras. Although the principle is clear, the name is not explicitly revealed. For example, the Lankavatara Sutra has the names and meanings of the Three Buddhas. Furthermore, the Pratyutpanna Samadhi Sutra says: 'The three bodies of the Buddha arise from the Vaipulya (extensive) sutras.' The clear meaning of the Trikaya does not contradict the Two Bodies; recognizing their opening and closing, how can one be fixed on using only one? This is similar to the opening and closing of the Three Truths and Two Truths. Using these two methods to explain the meaning of the name, the intention is to make it understandable. Second, using contemplation of the mind to clarify the Trikaya: All that has mind, the mind is the Dharmata (nature of reality). Dharmata is original purity, and original purity is the Dharmakaya (Dharma Body). When contemplation of the mind is in accordance, there is no darkness in the light; no darkness is the meaning of stainlessness; stainlessness is the wisdom-judgment reward body (Sambhogakaya). According to what is to be benefited, all actions arise, like illusions, the moon in water, and images in a mirror; harmonizing with the world without defilement is the meaning of the response body that arises from conditions (Nirmanakaya). Such three meanings, neither vertical nor horizontal, are the seeds of Bodhi. The Nirvana Sutra says: 'The initial aspiration and the ultimate attainment are not different; such two minds, the initial aspiration is more difficult. Before one is liberated, one first liberates others; therefore, pay homage to the one who first aspires.' Being skilled in recognizing the Six Identities will prevent confusion. Second, using the Three Contemplations to explain the name Vimalakirti (Vimalakirti): The Three Contemplations sever the delusion of being deluded by the Two Truths and Three Truths, revealing the wonderful principle of the Two Truths and Three Truths. The true principle is clear and bright, which is called purity; the obstacles of delusion are completely eliminated, which is called stainlessness; contemplation and principle are in accordance, and the great function is without limit, so it is called 'name'. The meaning of the Three Contemplations is accomplished; purity, stainlessness, and name, the intention exists. This sutra clarifies impeachment outside the room and acceptance inside the room. If one does not understand the Dharma gate of the Three Contemplations and enter the profound meaning of the text, it is truly difficult to see. Now, clarifying the meaning of the Three Contemplations is briefly divided into seven levels: First, distinguishing the realm and wisdom; second, explaining the names of the Three Contemplations; third, distinguishing the characteristics of the Three Contemplations; fourth, corresponding to the wisdom eye; fifth, accomplishing the meaning of the various vehicles; sixth, using the severing of afflictions to explain the meaning of 'Pure Name'; seventh, connecting this sutra text. First, previously distinguishing the realm and wisdom: the realm is what is contemplated, and wisdom is what is able to contemplate. The realm that is contemplated is the Twelve Nidanas (Twelve Links of Dependent Origination).

緣三諦之理也。能觀之智即三觀也。所以約十二因緣明所觀之境者。大聖說此正因緣法。為破外人計邪因緣生無因緣之邪僻也。若迷此正因緣則有六道生死。若解此正因緣即有四種聖人也。是則約十二因緣而辨此十法界也。二諦三諦之理即是三觀所照之境也。今一家明四諦既有四種。十二因緣亦有四種。一者生滅十二因緣。二者無生十二因緣。三者無量十二因緣。四者無作十二因緣。生滅無生滅因緣即是所觀之境。無量因緣即是第二觀境。無作因緣即是第三觀境。今約中論偈正明此三觀之境也。偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義問為當境自是境。由智說境。答曰。若言境自是境。即是自性境。若言由智故說境。即是他性境。若言境智故說境。即是自他性境。若離智故說境。即是無因緣而說境。從因緣說境尚不可。何況無因緣而說境也。四句說智其過亦然。今中論所明諸法不自生。豈得說言由境故說境。亦不從他生。豈得言由智故說境。亦不共生。豈得言境智合故說境。亦不無因生。豈得離境智故說境。四句檢智亦復如是。今四句檢境不可得而說為境者。即是假境也。亦是不思議境也。智亦如是。一切有無因緣善惡是非垢凈世間出世間類如此檢。若用此意研核。眾家解釋經論難免性義。問曰。若

【現代漢語翻譯】現代漢語譯本：這是關於三諦（Three Truths）之理。能觀之智就是三觀（Threefold Contemplation）。之所以依據十二因緣（Twelve Links of Dependent Origination）來說明所觀之境，是因為大聖（Great Sage，指佛陀）宣說這正因緣法，是爲了破除外道之人執著于邪因緣生和無因緣的邪見。如果迷惑于這正因緣，就會有六道（Six Realms）生死輪迴。如果理解這正因緣，就會有四種聖人（Four Types of Saints）。這就是依據十二因緣來辨別這十法界（Ten Dharma Realms）。二諦（Two Truths）和三諦之理就是三觀所照之境。現在一家宗派闡明四諦（Four Noble Truths）有四種，十二因緣也有四種：一是生滅十二因緣，二是無生十二因緣，三是無量十二因緣，四是無作十二因緣。生滅和無生滅因緣就是所觀之境。無量因緣就是第二觀境。無作因緣就是第三觀境。現在依據《中論》（Mūlamadhyamakakārikā）的偈頌來闡明這三觀之境。偈頌說：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』問：是境本身就是境，還是由智來說明境？答：如果說境本身就是境，那就是自性境（self-nature realm）。如果說由智的緣故來說明境，那就是他性境（other-nature realm）。如果說境和智共同來說明境，那就是自他性境（both-nature realm）。如果離開智來說明境，那就是無因緣而說明境。從因緣來說明境尚且不可能，何況無因緣而說明境呢？用四句來考察智，其過失也是一樣。現在《中論》所闡明諸法不自生，怎麼能說由境的緣故來說明境呢？也不從他生，怎麼能說由智的緣故來說明境呢？也不共同生，怎麼能說境和智合起來說明境呢？也不是無因而生，怎麼能離開境和智來說明境呢？用四句來考察智也是這樣。現在用四句來考察境，不可得而說為境，那就是假境（provisional realm）。也是不可思議境（inconceivable realm）。智也是這樣。一切有無、因緣、善惡、是非、垢凈、世間、出世間等都這樣考察。如果用這個意思來研究考察，各家的解釋經論都難免落入自性之義。問：如果……

【English Translation】 English version: This concerns the principle of the Three Truths. The wisdom that contemplates is the Threefold Contemplation. The reason for explaining the object of contemplation based on the Twelve Links of Dependent Origination (hetu-pratyaya) is that the Great Sage (Mahasattva, referring to the Buddha) expounded this correct law of dependent origination to refute the heretical views of outsiders who cling to the arising of evil dependent origination and no dependent origination. If one is deluded by this correct dependent origination, there will be the cycle of birth and death in the Six Realms (sad-gati). If one understands this correct dependent origination, there will be the Four Types of Saints (arya). This is to distinguish the Ten Dharma Realms (dasa-dhātu) based on the Twelve Links of Dependent Origination. The principle of the Two Truths (dve satye) and the Three Truths is the object illuminated by the Threefold Contemplation. Now, one school explains that there are four types of the Four Noble Truths (catvāri āryasatyāni), and there are also four types of the Twelve Links of Dependent Origination: first, the Twelve Links of Dependent Origination of arising and ceasing; second, the Twelve Links of Dependent Origination of non-arising; third, the Twelve Links of Dependent Origination of immeasurability; and fourth, the Twelve Links of Dependent Origination of non-action. The dependent origination of arising and ceasing and non-arising is the object of contemplation. The immeasurable dependent origination is the second object of contemplation. The non-action dependent origination is the third object of contemplation. Now, based on the verses of the Mūlamadhyamakakārikā, we clarify the object of these Threefold Contemplations. The verse says: 『Whatever arises from conditions, I say is emptiness. It is also called a provisional name, and it is also called the meaning of the Middle Way.』 Question: Is the realm itself the realm, or is the realm explained by wisdom? Answer: If you say that the realm itself is the realm, then it is the self-nature realm (svabhāva). If you say that the realm is explained by wisdom, then it is the other-nature realm (parabhāva). If you say that the realm and wisdom together explain the realm, then it is the both-nature realm (ubhayabhāva). If you explain the realm apart from wisdom, then you are explaining the realm without dependent origination. It is not possible to explain the realm from dependent origination, let alone explain the realm without dependent origination? The fault is the same if you examine wisdom with four sentences. Now, the Mūlamadhyamakakārikā clarifies that all dharmas do not arise from themselves, so how can you say that the realm is explained by the realm? Nor do they arise from others, so how can you say that the realm is explained by wisdom? Nor do they arise together, so how can you say that the realm and wisdom together explain the realm? Nor do they arise without cause, so how can you explain the realm apart from the realm and wisdom? Examining wisdom with four sentences is also like this. Now, examining the realm with four sentences, it is not possible to obtain and say it is the realm, then it is the provisional realm (prajñapti). It is also the inconceivable realm (acintya). Wisdom is also like this. Examine everything, existence and non-existence, dependent origination, good and evil, right and wrong, defilement and purity, mundane and supramundane, in this way. If you use this meaning to research and examine, the explanations of scriptures and treatises by various schools will inevitably fall into the meaning of self-nature. Question: If...

境是境。境可是自性境。今待智故說境。何得是他性境也。答曰。境若稱自。智豈非他。智若非他。境豈是自。境是自性智即他性。境是自性不得成假。智是他性何得說假。智是他性遂得說假。境是自性亦應說假。境是自性不得說假。智是他性豈得說假。如此檢核由境說智即是自性之過。說智為境即墮他性之失。如是論者由智說境假不成也。若不成假境即非不思議境。若能四句檢境。畢竟不可得而說為境者即是假境也。亦是不思議境也。智亦如是。此不思議境智即是此經所明不思議境智之正義也。故金光明經散脂鬼神品云。我現見不可思議智光不可思議智境也。第二釋三觀名者。三觀之名出瓔珞經。云從假入空名二諦觀。從空入假名平等觀。是二觀為方便道。因是二空觀得入中道第一義諦觀雙照二諦心心寂滅自然流入薩婆若海也。所言從假入空觀者。無而虛設謂之為假。觀假知無如幻如化但有名字即入空也。而說為二諦觀者。或是情智二諦。或約隨智二諦也。次釋從空入假觀者。若不住空還入幻化。假名世諦分別無滯。即是從空入假觀也。而言平等者。若前破俗用真不名平等。此觀破用等故名平等也。次釋中道觀者。中以不二為義。道是能通為名。照一實諦虛通無滯名中道觀也。故經云。前二觀為方便道。因是二空觀

【現代漢語翻譯】現代漢語譯本：『境』（境界）是『境』，但這個『境』是『自性境』（自性所顯現的境界）。現在因為要配合『智』（智慧）才說『境』，怎麼能說是『他性境』（由其他事物所顯現的境界）呢？回答說：如果『境』被稱為『自』（自性），那麼『智』難道不是『他』（他性）嗎？如果『智』不是『他』，那麼『境』難道是『自』嗎？如果『境』是『自性』，那麼『智』就是『他性』。如果『境』是『自性』，就不能成為『假』（虛假）。如果『智』是『他性』，怎麼能說是『假』呢？如果『智』是『他性』，就可以說是『假』。如果『境』是『自性』，也應該說是『假』。如果『境』是『自性』，就不能說是『假』。如果『智』是『他性』，怎麼能說是『假』呢？這樣考察，由於從『境』來說『智』，就犯了認為是『自性』的過失。如果說『智』是爲了『境』，就墮入了『他性』的錯誤。像這樣論證，由於從『智』來說『境』，『假』就不能成立。如果『假』不能成立，那麼『境』就不是『不思議境』（不可思議的境界）。如果能用四句來考察『境』，畢竟是不可得的，而說它是『境』，那就是『假境』（虛假的境界）。也就是『不思議境』。『智』也是這樣。這個『不思議境智』（不可思議的境界和智慧）就是這部經所闡明『不思議境智』的正義。所以《金光明經·散脂鬼神品》說：『我現見不可思議智光，不可思議智境。』第二，解釋『三觀』（三種觀法）的名稱。『三觀』的名稱出自《瓔珞經》，說『從假入空』（從虛假進入空性）名為『二諦觀』（觀察世俗諦和勝義諦的觀法），『從空入假』（從空性進入虛假）名為『平等觀』（平等觀察一切法的觀法）。這兩種觀法是方便道，因為這兩種空觀才能進入『中道第一義諦觀』（觀察不落兩邊的第一義諦的觀法），雙重照耀二諦，心心寂滅，自然流入薩婆若海（一切智慧之海）。所說的『從假入空觀』，就是無而虛設，稱之為『假』。觀察『假』，知道它是無，如幻如化，只有名字，就進入『空』了。而說它是『二諦觀』，或者是指情智二諦（情識和智慧所見的兩種真理），或者是指隨智二諦（隨順智慧所見的兩種真理）。其次，解釋『從空入假觀』，就是不住于空，還進入幻化，假名世諦（虛假的名稱和世俗諦）分別沒有滯礙，這就是『從空入假觀』。而說它是『平等』，如果前面破除世俗而運用真諦，就不叫『平等』。這個觀法破除和運用都是平等的，所以叫『平等』。其次，解釋『中道觀』，『中』以不二為意義，『道』是能通達的名稱。照耀一實諦（唯一的真實），虛通沒有滯礙，名叫『中道觀』。所以經上說：『前兩種觀法是方便道，因為這兩種空觀』

【English Translation】 English version: 'Realm' (境, jing) is 'realm,' but this 'realm' is the 'self-nature realm' (自性境, zixing jing, the realm manifested by self-nature). Now, because we need to correspond with 'wisdom' (智, zhi), we speak of 'realm.' How can it be said to be a 'other-nature realm' (他性境, taxing jing, the realm manifested by other things)? The answer is: If 'realm' is called 'self' (自, zi, self-nature), then isn't 'wisdom' 'other' (他, ta, other-nature)? If 'wisdom' is not 'other,' then is 'realm' 'self'? If 'realm' is 'self-nature,' then 'wisdom' is 'other-nature.' If 'realm' is 'self-nature,' it cannot become 'false' (假, jia, unreal). If 'wisdom' is 'other-nature,' how can it be said to be 'false'? If 'wisdom' is 'other-nature,' then it can be said to be 'false.' If 'realm' is 'self-nature,' it should also be said to be 'false.' If 'realm' is 'self-nature,' it cannot be said to be 'false.' If 'wisdom' is 'other-nature,' how can it be said to be 'false'? Examining it this way, because 'wisdom' is spoken of from the perspective of 'realm,' it commits the fault of considering it to be 'self-nature.' If 'wisdom' is said to be for the sake of 'realm,' it falls into the error of 'other-nature.' Arguing in this way, because 'realm' is spoken of from the perspective of 'wisdom,' 'falseness' cannot be established. If 'falseness' cannot be established, then 'realm' is not an 'inconceivable realm' (不思議境, busi yi jing, a realm beyond comprehension). If one can examine 'realm' with the four propositions, it is ultimately unattainable, and to say that it is a 'realm' is a 'false realm' (假境, jia jing, an unreal realm). It is also an 'inconceivable realm.' The same is true of 'wisdom.' This 'inconceivable realm and wisdom' (不思議境智, busi yi jing zhi) is the correct meaning of 'inconceivable realm and wisdom' explained in this sutra. Therefore, the Golden Light Sutra, in the chapter on The Goddess Sancih, says: 'I now see the inconceivable light of wisdom, the inconceivable realm of wisdom.' Second, explaining the names of the 'Three Contemplations' (三觀, san guan). The names of the 'Three Contemplations' come from the 瓔珞經 (Yingluo Sutra), which says that 'entering emptiness from the provisional' (從假入空, cong jia ru kong) is called 'Two Truths Contemplation' (二諦觀, erdi guan, contemplation of the conventional and ultimate truths), and 'entering the provisional from emptiness' (從空入假, cong kong ru jia) is called 'Equal Contemplation' (平等觀, pingdeng guan, contemplation of the equality of all dharmas). These two contemplations are expedient paths, because these two emptiness contemplations can enter the 'Middle Way First Truth Contemplation' (中道第一義諦觀, zhongdao diyi yidi guan, contemplation of the first truth that does not fall into extremes), doubly illuminating the two truths, with the mind and heart extinguished, naturally flowing into the ocean of Sarvajna (薩婆若海, sapo re hai, the ocean of all wisdom). The so-called 'contemplation of entering emptiness from the provisional' is that which is provisionally established as 'provisional.' Contemplating the 'provisional,' knowing that it is without substance, like illusions and transformations, with only names, one enters 'emptiness.' And it is said to be the 'Two Truths Contemplation,' either referring to the two truths of emotion and wisdom, or referring to the two truths that accord with wisdom. Next, explaining the 'contemplation of entering the provisional from emptiness,' is that which does not abide in emptiness but returns to illusions and transformations, with no hindrance in distinguishing provisional names and conventional truths. This is the 'contemplation of entering the provisional from emptiness.' And it is said to be 'equal,' because if one previously destroys the conventional and uses the ultimate, it is not called 'equal.' This contemplation is equal in both destruction and use, so it is called 'equal.' Next, explaining the 'Middle Way Contemplation' (中道觀, zhongdao guan), 'middle' means non-duality, and 'way' is the name for that which can penetrate. Illuminating the one true reality (一實諦, yishi di*), penetrating without hindrance, is called 'Middle Way Contemplation.' Therefore, the sutra says: 'The previous two contemplations are expedient paths, because of these two emptiness contemplations.'

得入中道雙照二諦心心寂滅自然流入薩婆若海。此三通名觀者。觀以觀穿為義。亦是觀達為能。觀穿者穿見思恒沙無明之惑故名觀穿也。觀達者達三諦之理也。故大涅槃經云。如人善知伏藏即取利钁掘地直下槃石沙礫直過無難唯至金剛不能穿徹。槃石者見思惑也。砂者塵沙無知惑也。礫者即是無明住地惑也。徹過者即觀穿義也。至金剛者即達一實諦佛性理也。問曰。三觀俱照二諦有何等殊。答曰。前觀雖照二諦。破用不等。次觀亦照二諦破用平等既不見中道。但是異時平等也。第三觀者得見中道雙照二諦。即是一時平等也。第三辨三觀相者即為二意。一明別相三觀。二明一心三觀。第一明別相三觀者。觀因緣所生三諦之理相別不同。取相恒沙無明三種惑障粗細階級有異。觀理破惑用智不同。故名別相三觀也。即是大品經三慧品所明三智相也。今釋此別相三觀即為三別。一從假入空觀。二從空入假觀。三明中道第一義諦觀也。第一正明從假入空觀相者略為三意。一先明所觀之假。二明觀門不同。三辨入空觀智。一明所觀之假者。有二種假攝一切法。一者愛假。二者見假。愛者即是愛論。見者即是見論。此二種皆是戲論破于慧眼障見真實。愛論隨所見境即生愛著。是為魔業。見論隨所見境即生分別。是為外道業。故此經云

【現代漢語翻譯】現代漢語譯本：得入中道雙照二諦，心心寂滅，自然流入薩婆若海（Sarvajna-sāgara，一切智海）。此三通名觀者，觀以觀穿為義，亦是觀達為能。觀穿者，穿見思、恒沙、無明之惑，故名觀穿也。觀達者，達三諦之理也。故《大涅槃經》云：『如人善知伏藏，即取利钁掘地，直下槃石、沙礫直過無難，唯至金剛不能穿徹。』槃石者，見思惑也。砂者，塵沙無知惑也。礫者，即是無明住地惑也。徹過者，即觀穿義也。至金剛者，即達一實諦佛性理也。問曰：三觀俱照二諦，有何等殊？答曰：前觀雖照二諦，破用不等。次觀亦照二諦，破用平等，既不見中道，但是異時平等也。第三觀者，得見中道雙照二諦，即是一時平等也。第三辨三觀相者，即為二意：一明別相三觀，二明一心三觀。第一明別相三觀者，觀因緣所生三諦之理相別不同，取相恒沙無明三種惑障粗細階級有異，觀理破惑用智不同，故名別相三觀也。即是《大品經》三慧品所明三智相也。今釋此別相三觀即為三別：一從假入空觀，二從空入假觀，三明中道第一義諦觀也。第一正明從假入空觀相者，略為三意：一先明所觀之假，二明觀門不同，三辨入空觀智。一明所觀之假者，有二種假攝一切法：一者愛假，二者見假。愛者，即是愛論。見者，即是見論。此二種皆是戲論，破于慧眼，障見真實。愛論隨所見境即生愛著，是為魔業。見論隨所見境即生分別，是為外道業。故此經云：

【English Translation】 English version: Attaining the Middle Way, illuminating the Two Truths, the mind becomes tranquil and naturally flows into the Sarvajna-sāgara (Ocean of Omniscience). These three are commonly called 'Contemplation,' where 'contemplation' means 'to penetrate through,' and also 'to understand thoroughly.' 'To penetrate through' means to penetrate through the delusions of views and thoughts (見思惑), countless as the sands of the Ganges (恒沙), and ignorance (無明), hence it is called 'penetrating contemplation.' 'To understand thoroughly' means to understand the principle of the Three Truths (三諦). Therefore, the Mahāparinirvāṇa Sūtra says: 'Like a person who knows well the hidden treasure, they take a sharp pickaxe to dig the ground, going straight down, passing through rocks, sand, and gravel without difficulty, only reaching diamond which cannot be penetrated.' The rock represents the delusions of views and thoughts. The sand represents the delusions of ignorance like dust and sand. The gravel represents the delusions of fundamental ignorance (無明住地惑). 'Penetrating through' means the meaning of 'penetrating contemplation.' 'Reaching diamond' means reaching the principle of the Buddha-nature (佛性) of the One Real Truth (一實諦). Question: Although the Three Contemplations all illuminate the Two Truths, what are their differences? Answer: Although the previous contemplation illuminates the Two Truths, its power of breaking through is unequal. The next contemplation also illuminates the Two Truths, and its power of breaking through is equal, but it does not see the Middle Way; it is only equality at different times. The third contemplation allows one to see the Middle Way and illuminate the Two Truths simultaneously, which is equality at the same time. The third section, distinguishing the characteristics of the Three Contemplations, has two meanings: first, to clarify the Three Contemplations as distinct characteristics; second, to clarify the Three Contemplations as one mind. The first, clarifying the Three Contemplations as distinct characteristics, means that the principles of the Three Truths arising from conditions are different in their characteristics. Taking the characteristics, the three kinds of delusions and hindrances, countless as the sands of the Ganges and ignorance, have different levels of coarseness and fineness. The wisdom used to contemplate the principles and break through delusions is different, hence it is called the Three Contemplations as distinct characteristics. This is the aspect of the Three Wisdoms explained in the 'Three Wisdoms' chapter of the Mahāprajñāpāramitā Sūtra. Now, explaining these Three Contemplations as distinct characteristics, there are three distinctions: first, contemplation of entering emptiness from the provisional (從假入空觀); second, contemplation of entering the provisional from emptiness (從空入假觀); and third, contemplation of the Middle Way, the First Principle Truth (中道第一義諦觀). The first, directly clarifying the aspect of contemplation of entering emptiness from the provisional, is briefly explained in three meanings: first, to clarify the provisional to be contemplated; second, to clarify the different gates of contemplation; and third, to distinguish the wisdom of entering emptiness. The first, clarifying the provisional to be contemplated, there are two kinds of provisional that encompass all dharmas: first, the provisional of love (愛假); second, the provisional of views (見假). 'Love' refers to the theory of love. 'Views' refers to the theory of views. Both of these are playful theories that destroy the eye of wisdom and obstruct the seeing of reality. The theory of love gives rise to attachment to whatever is seen, which is the work of demons. The theory of views gives rise to discrimination to whatever is seen, which is the work of external paths. Therefore, this sutra says:

。天魔者樂生死。外道者樂諸見。所謂因此愛見起九十八使。使三業作善不善。則輪轉六趣受生死苦。故此經云。從癡有愛則我病生。又曰。此病起皆由著我。是故於我不應生著。今明若知愛見由無明生。則一切三界皆從心起。故華嚴經云。三界無別法唯是一心造。而此諸法皆從假者。無明愛見所起之法皆有三假之相。三假者。一因成假。二相續假。三相待假。此三虛設故云假也。問曰。三藏摩訶衍皆明三假。二經之異云何分別。答曰。若隨情明假。則是聲聞經所說。若就理明假皆如夢幻。即是摩訶衍所說。此經訶優波離具明此三假之相也。問曰。三乘從三假入空。若為分別。答曰。有人言。聲聞多用因成假。緣覺多用相續假。菩薩多用相待假。今謂三藏所明三假相別隨便入理。若摩訶衍所明三假皆如幻化。三乘觀此同入空也。二明觀門不同者。即是折體二種觀門也。如聲聞經所明折假入生法二空者。此如空實手之拳指也。摩訶衍體假入生法二空者。如空映象之拳指也。折假入空名為拙度。體假入空名為巧度。故大智論設巧拙二醫譬。今釋此諭。如眼病是一治有巧拙。拙則針藥痛楚方差。巧則咒術不痛自損。損差是同見色不異也。故中論云。能說是因緣善滅諸戲論。拙度為不善滅。說巧度為善滅也。問曰。此有何殊。

答曰。善滅者不斷斷。不善滅者是定斷也。三明入空觀智者亦為兩意。一者明折假入空。二明摩訶衍道體假入空。一折假入空者即為二意。一折見假入空。二折愛假入空。並是三藏拙度教門也。問曰。上明愛見二假。愛前見后。今明修觀何故見前愛后也。答曰。眾生有二種使。鈍使粗屬愛魔業。利使細屬見外道業。故愛前見后。今佛法正道緣理斷結。于見道中有二種人。鈍人用無常苦行入見道先斷愛。利人用空無我行入見理斷見。見盡在前。修道在後。愛結次除也。一明折見假入空者。即折非見假入空。折假之觀如大智論破㲲至鄰虛塵。折此生滅細塵色假以入空也。觀內身心亦如是。但成論三大法師各以情見破此細塵。細塵若盡不免斷見。塵若不盡還是常見。不出二見。豈得入空。今詳大智論意。不如諸師所推。論主引佛語云。色若粗若細總而觀之無常無我。不說有極微之色也。今謂若知粗細等色無常無我。即是因成相續相待虛假不實。既不得色有。豈滯色空亦有亦空非有非空也。是則身邊二見皆是四緣三假所成不實皆空。念想觀除言語法滅。一心禪寂心在定。故能知世間生滅法相。若知四見及六十二見。無常空寂豁然發真成須陀洹。是為折見假入空之觀也。問曰。折假入空祇應折色。心之有空亦有亦空非有非空云何

【現代漢語翻譯】現代漢語譯本答：善於滅除煩惱的人，不是斷滅相續，而是斷除煩惱的根本。不善於滅除煩惱的人，則是以斷滅相續為目的，這是錯誤的斷滅。對於通達三明（sāṃvidyā，宿命明、天眼明、漏盡明）而入空觀智慧的人來說，也有兩種不同的理解。一是明白通過分析假象而入空，二是明白通過摩訶衍（Mahāyāna，大乘）的道體假象而入空。第一種，通過分析假象而入空，又分為兩種含義：一是分析見解上的虛假而入空，二是分析愛慾上的虛假而入空。這兩種都是三藏（Tripiṭaka，經、律、論）中權巧方便的教法。問：上面說明愛慾和見解這兩種虛假時，是先說愛慾后說見解。現在說明修習觀行，為什麼是先說見解后說愛慾呢？答：眾生有兩種煩惱的驅使：遲鈍的煩惱粗重，屬於愛慾魔的業；敏銳的煩惱細微，屬於見解外道的業。所以先說愛慾后說見解。現在佛法是正道，通過緣理來斷除煩惱。在見道（darśanamārga，見道的階段）中有兩種人：遲鈍的人用無常、苦行進入見道，先斷除愛慾；敏銳的人用空、無我的觀行進入見理，斷除見解。見解斷盡在前，修道在後，愛慾的結縛隨後才去除。第一種，明白通過分析見解上的虛假而入空，就是分析非見解的虛假而入空。分析虛假的觀行，就像《大智度論》（Mahāprajñāpāramitopadeśa）中破斥㲲至（Vaiseṣika，勝論派）的鄰虛塵（paramāṇu，極微）。分析這種生滅的細微色法的虛假，從而進入空性。觀察內在的身心也是如此。但是成論（Saṃsiddhi，成實論）的三大法師各自用自己的情見來破斥這種細微的塵埃。如果細微的塵埃斷盡，就免不了斷滅見。如果塵埃沒有斷盡，還是常見。不出這兩種見解，怎麼能進入空性呢？現在詳細考察《大智度論》的意義，不如各位法師所推論的那樣。《論》的作者引用佛的話說：『色，無論是粗大的還是細微的，總的來說觀察它都是無常無我的。』沒有說有極微的色。現在認為，如果知道粗細等色是無常無我的，那就是因為因緣和合，相續相待，虛假不實。既然認為色法沒有自性，怎麼會執著於色空、亦有亦空、非有非空呢？這樣看來，身邊二見都是四緣三假所成，不真實，都是空。念想觀除，言語法滅，一心禪寂，心在定中，所以能夠知道世間生滅的法相。如果知道四見（四種邪見）以及六十二見（六十二種外道邪見），無常空寂，豁然開悟，成就須陀洹（Srotāpanna，入流果）。這就是分析見解上的虛假而入空的觀行。問：分析虛假而入空，只應該分析色法，心的有空、亦有亦空、非有非空，又該如何分析呢？

【English Translation】 English version Answer: Those who are skilled at extinguishing afflictions do not sever the continuum, but rather cut off the root of afflictions. Those who are not skilled at extinguishing afflictions aim to sever the continuum, which is a wrong annihilation. For those who understand the three kinds of knowledge (sāṃvidyā, knowledge of past lives, divine eye, and extinction of outflows) and enter the wisdom of emptiness, there are two different understandings. One is to understand entering emptiness through analyzing false appearances, and the other is to understand entering emptiness through the false appearances of the essence of Mahāyāna (the Great Vehicle). The first, entering emptiness through analyzing false appearances, is further divided into two meanings: one is to analyze the falseness of views and enter emptiness, and the other is to analyze the falseness of desires and enter emptiness. Both of these are expedient teachings in the Tripiṭaka (the three baskets: Sutra, Vinaya, and Abhidharma). Question: When explaining the two kinds of falseness, desire and views, why is desire mentioned before views? Now, when explaining the practice of contemplation, why are views mentioned before desire? Answer: Sentient beings are driven by two kinds of afflictions: dull afflictions are coarse and belong to the karma of the demon of desire; sharp afflictions are subtle and belong to the karma of externalist views. Therefore, desire is mentioned before views. Now, the Buddha's Dharma is the right path, and it cuts off afflictions by relying on principle. In the path of seeing (darśanamārga, the stage of seeing the truth), there are two kinds of people: dull people enter the path of seeing through impermanence and ascetic practices, first cutting off desire; sharp people enter the understanding of principle through the contemplation of emptiness and no-self, cutting off views. The exhaustion of views comes first, and the path of cultivation comes later, with the bonds of desire being removed subsequently. The first, understanding entering emptiness through analyzing the falseness of views, is to analyze the falseness of non-views and enter emptiness. The contemplation of analyzing falseness is like refuting the paramāṇu (ultimate particle) of the Vaiseṣika (the school of Particularism) in the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom). Analyze the falseness of this subtle and arising-and-ceasing form to enter emptiness. Observing the inner body and mind is also like this. However, the three great masters of the Saṃsiddhi (the Tattvasiddhi Śāstra) each use their own emotional views to refute this subtle dust. If the subtle dust is completely cut off, one cannot avoid the annihilationist view. If the dust is not completely cut off, it is still the eternalist view. Not escaping these two views, how can one enter emptiness? Now, examining the meaning of the Mahāprajñāpāramitopadeśa in detail, it is not as the masters have inferred. The author of the treatise quotes the Buddha's words: 'Form, whether coarse or subtle, is generally observed as impermanent and without self.' It does not say that there is an ultimate particle of form. Now, it is believed that if one knows that coarse and subtle forms are impermanent and without self, it is because they arise from conditions, continue in dependence, and are false and unreal. Since one believes that form has no inherent nature, how can one cling to the ideas of form being empty, both existent and non-existent, or neither existent nor non-existent? In this way, the two views of self and surroundings are both formed by the four conditions and three falsities, are unreal, and are all empty. Thoughts and contemplations cease, language and Dharma are extinguished, the mind is concentrated in meditation, and the mind is in samadhi. Therefore, one can know the characteristics of the arising and ceasing of phenomena in the world. If one knows the four views (four wrong views) and the sixty-two views (sixty-two externalist wrong views), one will awaken to impermanence and emptiness, and attain the state of Srotāpanna (stream-enterer). This is the contemplation of analyzing the falseness of views to enter emptiness. Question: Analyzing falseness to enter emptiness should only analyze form. How should one analyze the emptiness of the mind, which is existent and empty, both existent and non-existent, or neither existent nor non-existent?

可折。答曰。隨見所執悉是四緣三假皆生滅相。破粗生滅至細生滅。細生滅盡即入空也。問曰。云何分別四見生法兩空相也。答曰。身邊二見皆是污穢無記五陰觀此五陰即陰離陰並不見我相唯有陰法。如觀五指不見拳相。此從十六知見假以入生空也。毗曇有門用此人空發真無漏見第一義。斷三結盡證須陀洹。成論空門觀此邊見但是行陰。行陰悉是三假假既不實。因此入空。破諸見結成須陀洹。即是折實法假入空正意。是為聲聞經說法空之相也。二明折愛假以入空者。愛即是欲愛色愛無色愛。皆是四緣三假之所成也。若觀四緣三假入空發真。無礙道斷解脫道證。至非想第九解脫。是羅漢果住有餘涅槃。折假入空觀其功乃息。亦名一切智亦名慧眼。二摩訶衍體假入空觀者。入空觀門乃有多涂。今約無生觀門明體假入空也。就此觀門亦為兩別。一明體見假以入空。二明體愛假以入空。初明體見假以入空者。體因緣所生身見等法皆如夢幻。因成相續相待但有名字。名字即空。非滅故空。空即是真。真即是涅槃。是為體假入空觀也。此約三假而檢。一就因成檢者。內有意根外有法塵。根塵相對則意觸因緣生愛。愛生者即是身見意識生也。今觀此見識定從何生。為意根生意法塵生。為根塵合生離根塵生。若意根生即自性生。若法塵

【現代漢語翻譯】現代漢語譯本可折：有人問，如何理解『隨見所執悉是四緣三假皆生滅相』？答：你所執著的一切，都是由四大元素（四緣）和三種聚合（三假）所構成，都處於生滅變化之中。通過破除粗顯的生滅現象，直至細微的生滅現象，當細微的生滅也止息時，就進入了空性（空也）。問：如何區分四種錯誤的見解（四見）、眾生（生法）和兩種空性（兩空）的體相？答：身見（認為身體是真實存在的）和邊見（執著于斷常二邊）都是不清凈且無法記述的（污穢無記）。觀察五蘊（五陰），就會發現五蘊既不等於『我』，也不脫離『我』，根本找不到『我』的實在性，只有五蘊的法存在。就像觀察五根手指，看不到拳頭的實在性一樣。這是從十六種知見入手，從而進入眾生空（生空）。《毗曇》宗派利用這種人空的智慧，生髮真實無漏的見解，證悟第一義諦，斷除三種結縛（三結），證得須陀洹果位（須陀洹）。《成實論》的空門則認為，邊見只是行蘊（行陰）的作用。行蘊完全是三種聚合的虛假顯現，既然是虛假的，就可以由此進入空性，破除各種錯誤的見解，證得須陀洹果位。這就是破除實在的法，從而進入空性的真正含義，是聲聞乘經典所說的法空之體相。二、闡明通過破除愛慾的虛假，從而進入空性。愛慾包括欲界的愛慾、色界的愛慾和無色界的愛慾，都是由四大元素和三種聚合所構成。如果觀察到這些都是由四大元素和三種聚合構成，從而進入空性，就能生髮真實的無礙道和解脫道，證得非想非非想天的第九解脫，達到阿羅漢果位（羅漢果），安住于有餘涅槃。破除虛假而進入空性的觀修，其作用才會停止，這也被稱為一切智，也被稱為慧眼。三、大乘佛法闡明體性的虛假，從而進入空性的觀修。進入空性之門的觀修方法有很多，現在以無生觀門為例，闡明體性的虛假，從而進入空性。這種觀修方法又分為兩種：一是闡明通過破除對體性的錯誤見解，從而進入空性；二是闡明通過破除對體性的愛慾，從而進入空性。首先闡明通過破除對體性的錯誤見解，從而進入空性。由體性、因緣所生的身見等法，都如夢幻泡影一般，由因緣和合而成，相互依存，只有名字而已。名字本身就是空性，不是因為滅亡才是空性。空性就是真如，真如就是涅槃。這就是通過體性之虛假而進入空性的觀修。這是從三種聚合的角度進行觀察。一是從因緣和合的角度觀察：內在有意識的根源（意根），外在有法塵（法塵），根塵相對就會產生意識的觸覺，因緣和合而生起愛慾。愛慾產生，就是對身體的錯誤見解和意識的產生。現在觀察這種見識到底從何處產生？是從意根產生，還是從法塵產生？是從根塵和合產生，還是脫離根塵而產生？如果是從意根產生，那就是自性生；如果是從法塵產生

【English Translation】 English version Question: How should we understand 'All that is perceived and clung to is the nature of the four conditions and three aggregates, all subject to arising and ceasing'? Answer: Everything you cling to is composed of the four elements (four conditions) and three aggregates (three aggregates), all of which are in a state of arising and ceasing. By breaking through the gross arising and ceasing phenomena to the subtle arising and ceasing phenomena, when the subtle arising and ceasing cease, one enters emptiness (空也). Question: How do we distinguish between the characteristics of the four wrong views (四見), sentient beings (生法), and the two emptinesses (兩空)? Answer: The view of self (身邊二見, believing the body to be real) and the extreme views (邊見, clinging to the two extremes of permanence and annihilation) are both impure and indescribable (污穢無記). Observing the five aggregates (五陰), one will find that the five aggregates are neither equal to 'I' nor separate from 'I', and the reality of 'I' cannot be found at all, only the dharma of the five aggregates exists. Just like observing five fingers, one cannot see the reality of a fist. This is entering the emptiness of beings (生空) from the sixteen kinds of knowledge and views. The Sarvastivada school (毗曇) uses this wisdom of the emptiness of persons to generate true, undefiled views, realize the first principle, cut off the three bonds (三結), and attain the state of Stream-enterer (須陀洹). The emptiness gate of the Tattvasiddhi school (成論) believes that extreme views are only the function of the volitional aggregate (行陰). The volitional aggregate is entirely a false manifestation of the three aggregates. Since it is false, one can enter emptiness from this, break through various wrong views, and attain the state of Stream-enterer. This is the true meaning of breaking through the real dharma and entering emptiness, which is the characteristic of the emptiness of dharma as described in the Sravaka vehicle scriptures. Second, clarify how to enter emptiness by breaking through the falsity of desire. Desires include desires of the desire realm, desires of the form realm, and desires of the formless realm, all of which are composed of the four elements and three aggregates. If one observes that these are composed of the four elements and three aggregates, and thus enters emptiness, one can generate true unobstructed paths and liberation paths, attain the ninth liberation of the realm of neither perception nor non-perception, reach the state of Arhat (羅漢果), and abide in Nirvana with remainder (有餘涅槃). The practice of breaking through the false and entering emptiness will cease its function, which is also called all-knowing wisdom, and also called the eye of wisdom. Third, Mahayana Buddhism clarifies the emptiness of nature and enters the practice of emptiness. There are many methods of practice for entering the gate of emptiness. Now, taking the non-arising gate as an example, clarify the falsity of nature and enter emptiness. This practice method is divided into two types: one is to clarify how to enter emptiness by breaking through the wrong views of nature; the other is to clarify how to enter emptiness by breaking through the desires of nature. First, clarify how to enter emptiness by breaking through the wrong views of nature. The view of self and other dharmas arising from nature and conditions are like dreams and illusions, formed by the combination of conditions, interdependent, and only have names. The name itself is emptiness, not because of destruction is emptiness. Emptiness is suchness, and suchness is Nirvana. This is the practice of entering emptiness through the falsity of nature. This is observed from the perspective of the three aggregates. First, observe from the perspective of the combination of conditions: internally there is the root of consciousness (意根), externally there is the object of dharma (法塵), and when the root and object are in contact, the sensation of consciousness will arise, and desire will arise from the combination of conditions. The arising of desire is the arising of the wrong view of the body and consciousness. Now observe where does this knowledge come from? Does it arise from the root of consciousness, or from the object of dharma? Does it arise from the combination of root and object, or does it arise from separation from root and object? If it arises from the root of consciousness, then it is self-nature arising; if it arises from the object of dharma

生即他性生。根塵合生即是共生。若離根塵生即無因緣生。從因緣生尚不可說。何況無因緣生也。故中論偈云。諸法不自生。亦不從他生。不共不無因。是故說無生。當知身見之心本自不生。不生而說生者。但是隨順世間名字故說生。名字之法不在內外亦非兩間。亦不常自有是字。不住亦不不住。是字無所有。言語道斷。是名從因成假以入空也。問曰。空有二種。一者性空。二者相空。此云何分別。答曰。前四句檢。生性不可得即是性空。無生而說生即是假生。假生即是不生。不生即相空也。故世諦破性立假。真諦破假。即是相空也。二檢相續假。此一念心為是生生為是滅生。為生滅生離生離滅而有生。若是生生即自性生。由滅故生即他性生。若生滅生即是共性。若離生離滅生即無因緣生。從因緣生尚不可得。何況無因生也。今觀此心。不自性生故非生生。不他性生故非滅生。不自他性生故非生滅共生。不無因生故非離生離滅生也。如此四句檢。生不得生而說生者。但以隨順世間名字故說生。名字生即是假生。假名之生即是不生。無生名字則言語道斷。是名從相續假以入空也。問曰。若說生生可是自性生。待滅故生滅生非生即是假義。何得言是他性也。答曰。生若稱自。滅豈非他。滅若非他。生豈是自。生是自性。滅

【現代漢語翻譯】現代漢語譯本生即是他性生（由其他條件產生的生）。根（感官）和塵（對像）結合而生，就是共生（共同產生的生）。如果脫離根和塵而生，那就是無因緣生（沒有因果關係的生）。從因緣而生尚且不可說，何況是無因緣生呢？所以《中論》的偈頌說：『諸法不自生，亦不從他生，不共不無因，是故說無生。』應當知道，身見（認為身體是真實存在的錯誤觀念）之心本來就不生。不生卻說生，這只是隨順世間的名字概念而說生。名字的概念不在內、不在外，也不在兩者之間，也不是常有的。這個『字』不住留，也不不留。這個『字』沒有任何實在性，言語的道路斷絕。這叫做從因緣成就的假有而進入空性。問：空有兩種，一是性空（本質空），二是相空（現象空）。這該如何區分？答：用前面的四句來檢驗。生的自性不可得，就是性空。沒有生卻說生，就是假生。假生就是不生，不生就是相空。所以世俗諦（相對真理）破除自性，建立假有；勝義諦（絕對真理）破除假有，就是相空。再檢驗相續假（連續不斷的假象）。這一念心是生生（生起而生起），還是滅生（滅去而生起）？是生滅生（既生起又滅去而生起），還是離開生和滅而有生？如果是生生，那就是自性生（自身產生的生）。因為滅去而生，那就是他性生（由其他條件產生的生）。如果是生滅生，那就是共性（共同的性質）。如果離開生和滅而生，那就是無因緣生（沒有因果關係的生）。從因緣而生尚且不可得，何況是無因生呢？現在觀察這個心，不是自性生，所以不是生生。不是他性生，所以不是滅生。不是自他和合生，所以不是生滅生。不是無因而生，所以不是離開生和滅而生。這樣用四句來檢驗，生不可得，卻說生，只是隨順世間的名字概念而說生。名字的生就是假生。假名的生就是不生。沒有生的名字，那麼言語的道路就斷絕了。這叫做從相續的假有而進入空性。問：如果說生生，還可以說是自性生。等待滅去而生，滅生不是生，就是假義。怎麼能說是他性呢？答：生如果稱為自，滅難道不是他嗎？滅如果不是他，生難道是自嗎？生是自性，滅

【English Translation】 English version 『Birth』 is 『other-nature birth』 (birth arising from other conditions). The combination of 『roots』 (senses) and 『dust』 (objects) is 『co-birth』 (birth arising together). If birth is apart from roots and dust, then it is 『uncaused birth』 (birth without causal relationship). Even birth from causes and conditions is unspeakable, how much more so is uncaused birth? Therefore, the verse in the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) says: 『Things are not self-produced, nor produced from others, nor jointly, nor without a cause; therefore, they are said to be unproduced.』 It should be known that the mind of 『self-view』 (the mistaken notion that the body is truly existent) is originally unborn. To speak of birth when there is no birth is merely to follow worldly names and concepts in speaking of birth. The concept of 『name』 is not within, not without, nor in between; nor is it constantly self-existent. This 『word』 does not abide, nor does it not abide. This 『word』 has no substance; the path of language is cut off. This is called entering emptiness from the provisional existence established by causes and conditions. Question: There are two kinds of emptiness: one is 『nature emptiness』 (emptiness of essence), and the other is 『form emptiness』 (emptiness of phenomena). How should these be distinguished? Answer: Use the previous four phrases to examine. The self-nature of birth is unattainable, which is 『nature emptiness』. To speak of birth when there is no birth is 『provisional birth』. Provisional birth is non-birth, and non-birth is 『form emptiness』. Therefore, the conventional truth (relative truth) negates self-nature and establishes provisional existence; the ultimate truth (absolute truth) negates provisional existence, which is 『form emptiness』. Examine again the 『continuing provisionality』 (the illusion of continuous existence). Is this single thought 『birth-birth』 (arising and arising), or 『cessation-birth』 (ceasing and arising)? Is it 『birth-cessation-birth』 (both arising and ceasing and arising), or is there birth apart from arising and ceasing? If it is 『birth-birth』, then it is 『self-nature birth』 (birth arising from itself). Because of ceasing and then arising, it is 『other-nature birth』 (birth arising from other conditions). If it is 『birth-cessation-birth』, then it is 『co-nature』 (shared nature). If birth is apart from arising and ceasing, then it is 『uncaused birth』 (birth without causal relationship). Even birth from causes and conditions is unattainable, how much more so is uncaused birth? Now, observing this mind, it is not self-nature birth, so it is not birth-birth. It is not other-nature birth, so it is not cessation-birth. It is not both self and other nature birth, so it is not birth-cessation-birth. It is not uncaused birth, so it is not birth apart from arising and ceasing. Examining it in this way with the four phrases, birth is unattainable, yet we speak of birth, merely following worldly names and concepts in speaking of birth. The birth of names is provisional birth. The birth of provisional names is non-birth. Without the name of birth, then the path of language is cut off. This is called entering emptiness from the provisional existence of continuity. Question: If we speak of birth-birth, we can say it is self-nature birth. Waiting for cessation to arise, cessation-birth is not birth, it is a provisional meaning. How can it be said to be other-nature? Answer: If birth is called self, is cessation not other? If cessation is not other, is birth self? Birth is self-nature, cessation

即他性。生是自性不得成假。滅是他性何得說假。滅是他性遂得說假。生是自性亦應說假。如此檢核。由生故生即是自性之過。說滅為生即墮他性之失。如是論者由滅說生假不成也。三檢相待假。此身見心生為是生生為不生生為生不生生離生離不生生。若是生生即自性生。若不生生即他性生。若生不生生即是共生。若離生離不生生即是無因生。從因緣生尚不可說。何況無因緣而說生也。今觀此見。心不自性生故非生生。不他性生故非不生生。不自他性生故非生不生共生。不無因生故非離生不生而說生也。如此四句檢生不得即是不生。不生而說生者。但以隨順世間名字故說生。名字之生即是假生。假名之生即是不生。若無生名字則言語道斷。是名從相待假以入空也。問曰。生生可是自性生。待不生而說生。豈是他性生也。答曰。若生稱自不生豈非他也。相續科已並核竟。細類可知。大品經明。舍利弗問須菩提為生生為不生生。須菩提答。非生生非不生生也。是則破生見三假合有十二番觀門。若觀三假生不生而執著無生。還用十二番觀而破之也。破亦生亦無生見亦有十二番觀。破非生非無生見亦有十二番破。合破四見共有四十八番觀。能破如所破。是則破能觀之心亦有四十八番。合能所共有九十六番觀門。善修此觀觀生相

【現代漢語翻譯】現代漢語譯本：即他性（受其他因素影響的性質）。如果『生』（產生）是自性（自身固有的性質），那就不能說是假（虛幻的）。如果『滅』（消滅）是他性，又怎麼能說是假呢？如果『滅』是他性，所以能說是假，那麼『生』是自性，也應該說是假。這樣檢查覈對，由於『生』的緣故而『生』，這就是自性的過失。把『滅』說成『生』，就墮入了他性的錯誤。像這樣論證，由於『滅』而說『生』，這種假是不能成立的。再檢查相待假（相互依存的假象）。這個身見（對身體的執著）和心生，是『生生』（從生而生），還是『不生生』（從不生而生），還是『生不生生』（從生和不生而生），還是離『生』離『不生生』（既不從生也不從不生而生）？如果是『生生』，那就是自性生。如果『不生生』，那就是他性生。如果『生不生生』，那就是共生（共同產生）。如果離『生』離『不生生』，那就是無因生（沒有原因的產生）。從因緣（條件和關係）產生尚且不能說，何況沒有因緣而說產生呢？現在觀察這種見解，心不是自性生，所以不是『生生』。不是他性生，所以不是『不生生』。不是自他和性生，所以不是『生不生』的共生。不是無因生，所以不是離『生不生』而說生。這樣用四句來檢查『生』，得不到『生』，那就是『不生』。不生而說生，只是爲了隨順世間的名字概念，所以說『生』。名字的『生』就是假『生』，假名的『生』就是『不生』。如果沒有『生』的名字，那麼言語的道路就斷絕了。這叫做從相待假而進入空性（一切皆空的真理）。問：『生生』或許是自性生，等待『不生』而說『生』，難道不是他性生嗎？答：如果『生』稱為『自』，那麼『不生』難道不是『他』嗎？相續科（關於連續性的部分）已經並覈對完畢，細微的類別可以類推得知。《大品經》（《摩訶般若波羅蜜經》）中闡明，舍利弗（Śāriputra）問須菩提（Subhūti）是『生生』還是『不生生』。須菩提回答說：『非生生，非不生生』。這就是破除『生』的見解，三種假合起來有十二番觀門。如果觀察三種假『生』『不生』而執著于『無生』，還要用十二番觀來破除它。破除『亦生亦無生』的見解也有十二番觀。破除『非生非無生』的見解也有十二番破。合起來破除四種見解共有四十八番觀。能破除的如同所破除的，那麼破除能觀的心也有四十八番。合起來能觀和所觀共有九十六番觀門。好好修習這種觀法，觀察『生』的相狀。

【English Translation】 English version: It is other-nature (influenced by other factors). If 'birth' (arising) is self-nature (inherent nature), then it cannot be said to be false (illusory). If 'cessation' (extinction) is other-nature, how can it be said to be false? If 'cessation' is other-nature, so it can be said to be false, then 'birth' is self-nature, it should also be said to be false. Examining and verifying in this way, because of 'birth', there is 'birth', which is the fault of self-nature. To say 'cessation' as 'birth' falls into the error of other-nature. Arguing in this way, saying 'birth' because of 'cessation', this kind of falsity cannot be established. Further examine the dependent falsity (mutually dependent illusion). This body-view (attachment to the body) and mind-arising, is it 'birth-birth' (arising from birth), or 'non-birth-birth' (arising from non-birth), or 'birth-non-birth-birth' (arising from both birth and non-birth), or apart from 'birth' apart from 'non-birth-birth' (arising neither from birth nor from non-birth)? If it is 'birth-birth', then it is self-nature birth. If it is 'non-birth-birth', then it is other-nature birth. If it is 'birth-non-birth-birth', then it is co-arising (arising together). If apart from 'birth' apart from 'non-birth-birth', then it is causeless birth (arising without a cause). It is not possible to speak of arising from conditions (conditions and relationships), let alone speaking of arising without conditions? Now observing this view, the mind is not self-nature birth, so it is not 'birth-birth'. It is not other-nature birth, so it is not 'non-birth-birth'. It is not self-other-nature birth, so it is not the co-arising of 'birth-non-birth'. It is not causeless birth, so it is not speaking of birth apart from 'birth-non-birth'. Examining 'birth' with these four sentences, not obtaining 'birth', that is 'non-birth'. Speaking of birth when there is no birth is only to follow the names and concepts of the world, so it is called 'birth'. The 'birth' of names is false 'birth', the 'birth' of false names is 'non-birth'. If there is no name of 'birth', then the path of language is cut off. This is called entering emptiness (the truth that all is empty) from dependent falsity. Question: 'Birth-birth' may be self-nature birth, waiting for 'non-birth' to speak of 'birth', isn't it other-nature birth? Answer: If 'birth' is called 'self', then isn't 'non-birth' 'other'? The section on continuity has been completed and verified, and subtle categories can be inferred by analogy. The Mahaprajnaparamita Sutra (Dapin Jing) clarifies that Śāriputra asked Subhūti whether it is 'birth-birth' or 'non-birth-birth'. Subhūti replied: 'Neither birth-birth nor non-birth-birth'. This is to break the view of 'birth', and the three falsities combined have twelve contemplation gates. If observing the three falsities 'birth' and 'non-birth' and clinging to 'non-birth', it is still necessary to use the twelve contemplations to break it. Breaking the view of 'both birth and non-birth' also has twelve contemplations. Breaking the view of 'neither birth nor non-birth' also has twelve breaks. Combining to break the four views, there are a total of forty-eight contemplations. The one who can break is like the one who is broken, then breaking the mind that can contemplate also has forty-eight. Combining the one who can contemplate and the one who is contemplated, there are a total of ninety-six contemplation gates. Cultivate this contemplation well, observe the appearance of 'birth'.

。畢竟不可得。乃至復四見具足四見不可說。見皆不可得。豁然開悟。六十二見八十八使皆滅得須陀洹故。大品經云。須陀洹若智若斷是菩薩無生法忍。此即巧度不斷而斷。不同拙度之定斷也。二體愛假入空者。分別愛假。猶如前說。今明修道體三界愛皆如夢幻。三假即空。四句檢生。並不可得是名體三界愛假以入空。空即是真智增長。諸法不生而般若生者斷三界結也。若欲愛六品盡名斯陀含。斯陀含若智若斷是菩薩無生法忍。次斷三品下分結盡名阿那含。阿那含若智若斷是菩薩無生法忍。斷上二界愛五上分結儘是阿羅漢。阿羅漢若智若斷是菩薩無生法忍。乃至辟支佛侵除習氣。若智若斷亦是菩薩無生法忍。此皆巧度不斷而斷。是觀因緣即空。不生生無生四諦入空之觀其功齊此。亦名一切智亦名慧眼也。二明從空入假觀者亦為三意。一明入假之意。二明修入假之觀。三明觀成化物。一明入假之意者。此觀正為觀俗諦破塵沙無知。若二乘不為化物。不須此觀。菩薩弘濟必須此觀。所言從空入假者。若滯于空墮二乘地。如大品經云。我以天眼觀十方世界。恒沙菩薩學菩薩道。少得入菩薩位。多墮二乘地。是故通教菩薩須從空入假用道種智入菩薩位。若不滯空。如空中種樹。分別藥病化眾生也。二明修入假觀者。入假有二種

【現代漢語翻譯】現代漢語譯本畢竟不可得。乃至復四見具足四見不可說。見皆不可得。豁然開悟。六十二見八十八使皆滅得須陀洹（Srota-apanna，入流果）故。《大品經》云：『須陀洹（Srota-apanna，入流果）若智若斷是菩薩無生法忍。』此即巧度不斷而斷。不同拙度之定斷也。二、體愛假入空者。分別愛假。猶如前說。今明修道體三界愛皆如夢幻。三假即空。四句檢生。並不可得是名體三界愛假以入空。空即是真智增長。諸法不生而般若生者斷三界結也。若欲愛六品盡名斯陀含（Sakrdagamin，一來果）。斯陀含（Sakrdagamin，一來果）若智若斷是菩薩無生法忍。次斷三品下分結盡名阿那含（Anagamin，不還果）。阿那含（Anagamin，不還果）若智若斷是菩薩無生法忍。斷上二界愛五上分結儘是阿羅漢（Arhat，阿羅漢果）。阿羅漢（Arhat，阿羅漢果）若智若斷是菩薩無生法忍。乃至辟支佛（Pratyekabuddha，緣覺）侵除習氣。若智若斷亦是菩薩無生法忍。此皆巧度不斷而斷。是觀因緣即空。不生生無生四諦入空之觀其功齊此。亦名一切智亦名慧眼也。二、明從空入假觀者亦為三意。一、明入假之意。二、明修入假之觀。三、明觀成化物。一、明入假之意者。此觀正為觀俗諦破塵沙無知。若二乘不為化物。不須此觀。菩薩弘濟必須此觀。所言從空入假者。若滯于空墮二乘地。如《大品經》云：『我以天眼觀十方世界。恒沙菩薩學菩薩道。少得入菩薩位。多墮二乘地。』是故通教菩薩須從空入假用道種智入菩薩位。若不滯空。如空中種樹。分別藥病化眾生也。二、明修入假觀者。入假有兩種。

【English Translation】 English version Ultimately, it is unattainable. Furthermore, the four views, complete with their attributes, are inexpressible. All views are unattainable, leading to sudden enlightenment. The sixty-two views and eighty-eight afflictions are extinguished, resulting in the attainment of Srota-apanna (入流果, Stream-enterer). The Mahaprajnaparamita Sutra says: 'The wisdom and severance of a Srota-apanna (入流果, Stream-enterer) is the patience with the unoriginated dharma of a Bodhisattva.' This is skillful deliverance, severing without severing, unlike the fixed severance of clumsy deliverance. Second, 'Embodying Love and Entering Emptiness' means discerning the falsity of love, as previously described. Now, it clarifies that cultivating the path involves realizing that love in the three realms is like a dream or illusion. The three falsities are emptiness. Examining birth through the four statements reveals that nothing is attainable. This is called 'Embodying the falsity of love in the three realms to enter emptiness.' Emptiness is the growth of true wisdom. The non-arising of all dharmas and the arising of prajna (般若, wisdom) means severing the bonds of the three realms. If the six grades of desire-realm love are exhausted, one is called a Sakrdagamin (一來果, Once-returner). The wisdom and severance of a Sakrdagamin (一來果, Once-returner) is the patience with the unoriginated dharma of a Bodhisattva. Next, exhausting the three grades of lower fetters leads to being called an Anagamin (不還果, Non-returner). The wisdom and severance of an Anagamin (不還果, Non-returner) is the patience with the unoriginated dharma of a Bodhisattva. Exhausting the love of the upper two realms and the five higher fetters results in being an Arhat (阿羅漢果, Arhat). The wisdom and severance of an Arhat (阿羅漢果, Arhat) is the patience with the unoriginated dharma of a Bodhisattva. Even a Pratyekabuddha (緣覺, Solitary Buddha) gradually eliminates habitual tendencies. Their wisdom and severance is also the patience with the unoriginated dharma of a Bodhisattva. All of this is skillful deliverance, severing without severing. This contemplation of conditions as emptiness, the contemplation of the Four Noble Truths entering emptiness through non-arising, arising, and non-arising, has the same merit. It is also called 'All-Knowing Wisdom' and 'Eye of Wisdom'. Second, 'Clarifying the Contemplation of Entering the False from Emptiness' also has three intentions: First, clarifying the intention of entering the false. Second, clarifying the cultivation of the contemplation of entering the false. Third, clarifying the transformation of beings through the completion of the contemplation. First, clarifying the intention of entering the false: This contemplation is precisely for contemplating conventional truth and breaking through ignorance like dust and sand. If the two vehicles (聲聞乘 and 緣覺乘) do not transform beings, this contemplation is unnecessary. Bodhisattvas who broadly help must have this contemplation. What is meant by 'entering the false from emptiness' is that if one is attached to emptiness, one falls into the ground of the two vehicles. As the Mahaprajnaparamita Sutra says: 'I observe the ten directions of the world with my heavenly eye. Bodhisattvas as numerous as the sands of the Ganges study the Bodhisattva path. Few attain the Bodhisattva position; many fall into the ground of the two vehicles.' Therefore, Bodhisattvas of the Common Teaching must enter the Bodhisattva position by entering the false from emptiness using the wisdom of the path. If one is not attached to emptiness, it is like planting trees in the sky, distinguishing medicine and disease to transform sentient beings. Second, clarifying the cultivation of the contemplation of entering the false: There are two types of entering the false.

。一者入見假一切法。二者入愛假一切法。一明入見假一切法者。菩薩住深禪定知空非空。具大慈悲觀假見假。假有四種。從此四見出無量見。一自生見。二他生見。三共生見。四無因生見。此四見各有執諍之病也。複次執有二重。一執外人邪因緣無因緣四生之見。所謂從冥初生覺。從微塵生自在天生時生自然生也。二執佛法正因緣生自他共無因四生之見。執自生見者。若計意根生意識。是則心能生心。故正法念經云。心如工畫師作種種五陰。一切世間法無不從心造。亦如唯識論之所明也。他生者。經言。心不孤生。必籍緣而起故。大品經云。有緣思則生。無緣思不生。當知一切法皆從外緣生也。共生者。有言。如經所說。六觸因緣生六受。得一切法也。自然者。如龍王經云。一切皆自然而生。大品經云。十二因緣非佛天人修羅作。性自爾也。佛有四種之說。皆是悉檀方便入假利物。而諸眾生顛倒不了。或執外人邪說四邊。或執佛法經論四邊而生見著。故智度論云。般若譬如大火炎。四邊不可取。邪見火所燒。今明隨所執見即苦集。若能知苦斷集。必須修道證滅。皆是假名如幻化而知。次明入愛假一切法可知也。三明觀成化物者。菩薩從空入假修證。即是觀因緣假。名生不生無量四諦亦名道種智亦名法眼。過二乘地。

【現代漢語翻譯】現代漢語譯本：第一種是入見假一切法。第二種是入愛假一切法。第一種，闡明入見假一切法：菩薩安住于甚深禪定中，了知空性並非空無，具備廣大的慈悲心，觀察假象，認識到『假』有四種。從此四種見解出發，會產生無量的見解。第一種是自生見（認為事物自己產生）。第二種是他生見（認為事物由其他事物產生）。第三種是共生見（認為事物由自身和其他事物共同產生）。第四種是無因生見（認為事物沒有原因地產生）。這四種見解各自有執著爭論的弊病。進一步說，執著有兩重。一是執著外道邪說的因緣、無因緣、四生之見，也就是從冥初（宇宙初始狀態）產生覺，從微塵產生自在天（神名），從時間產生，自然產生等說法。二是執著佛法中正當的因緣生、自生、他生、共生、無因生四生之見。執著自生見的人，如果認為意根（意識的根本）產生意識，那就是心能生心。所以《正法念經》說，心就像工巧的畫師，創作種種五蘊（構成人身的五種要素）。一切世間法沒有不是從心造的。也如《唯識論》所闡明的那樣。執著他生見的人，經典上說，心不是孤立產生的，必定憑藉因緣才能生起。所以《大品經》說，有緣思慮就產生，沒有緣思慮就不產生。應當知道一切法都是從外在的因緣產生的。執著共生見的人，有人說，如經中所說，六觸（六根接觸外境）因緣產生六受（六種感受），從而得到一切法。執著自然見的人，如《龍王經》說，一切都是自然而生的。《大品經》說，十二因緣（佛教關於生命起源和流轉的理論）不是佛、天人、修羅（惡神）所造作的，其本性就是如此。佛陀所說的四種說法，都是爲了適應不同根器的眾生，方便地引導他們進入假有，從而利益他們。但是眾生顛倒迷惑，不能明瞭，或者執著外道邪說的四邊，或者執著佛法經論的四邊而產生見解和執著。所以《智度論》說，般若（智慧）譬如大火的火焰，四邊都不可取，會被邪見之火所燒。現在闡明，隨所執著的見解就是苦和集（苦的根源）。如果能夠知道苦，斷除集，必須修道，證得滅（涅槃）。這一切都是假名，如幻化一般而知曉。接下來闡明入愛假一切法，就可以明白了。第三，闡明觀行成就，教化眾生：菩薩從空入假，修習證悟，這就是觀察因緣假。名為生不生無量四諦（佛教基本教義），也名道種智（菩薩的智慧），也名法眼（能見真理的智慧）。超越二乘（聲聞乘和緣覺乘）的境界。

【English Translation】 English version: The first is entering the 'seeing-as-provisional' of all dharmas. The second is entering the 'attachment-as-provisional' of all dharmas. First, elucidating entering the 'seeing-as-provisional' of all dharmas: A Bodhisattva dwells in deep samadhi (deep meditative state), knowing that emptiness is not non-emptiness, possessing great compassion, observing the provisional, and recognizing that 'provisionality' is of four types. From these four views, countless views arise. The first is the 'self-origination' view (believing things arise from themselves). The second is the 'other-origination' view (believing things arise from other things). The third is the 'co-origination' view (believing things arise from themselves and other things together). The fourth is the 'no-cause origination' view (believing things arise without a cause). Each of these four views has the fault of clinging and contention. Furthermore, there are two levels of clinging. One is clinging to the external heretical views of causation, non-causation, and the four kinds of origination, namely, the view that consciousness arises from primordial darkness (the initial state of the universe), that the god Ishvara (a deity) arises from subtle particles, that things arise from time, or that things arise naturally. The second is clinging to the correct views of origination from causes and conditions, self-origination, other-origination, co-origination, and no-cause origination within the Buddha's teachings. Those who cling to the self-origination view, if they believe that the root of mind (the basis of consciousness) produces consciousness, then it is mind producing mind. Therefore, the Saddharma-smṛtyupasthāna Sūtra says, 'The mind is like a skillful painter, creating various skandhas (the five aggregates that constitute a person). All worldly dharmas are created from the mind.' This is also explained in the Vijñaptimātratā-siddhi (Treatise on the Establishment of Consciousness-Only). Those who cling to the other-origination view, the sutras say, 'The mind does not arise in isolation; it must arise relying on conditions.' Therefore, the Mahāprajñāpāramitā Sūtra says, 'If there are conditions, thought arises; if there are no conditions, thought does not arise.' One should know that all dharmas arise from external conditions. Those who cling to the co-origination view, some say, as the sutras say, 'The six contacts (the six sense organs contacting external objects) produce the six feelings (the six kinds of sensations), thereby obtaining all dharmas.' Those who cling to the no-cause origination view, as the Nāga King Sūtra says, 'Everything arises naturally.' The Mahāprajñāpāramitā Sūtra says, 'The twelve nidānas (the twelve links of dependent origination, the Buddhist theory of the origin and cycle of life) are not made by Buddhas, gods, humans, or asuras (evil spirits); their nature is such.' The four kinds of teachings spoken by the Buddha are all skillful means to guide beings of different capacities to enter the provisional, thereby benefiting them. However, beings are deluded and cannot understand, either clinging to the four extremes of external heretical views or clinging to the four extremes of the Buddha's teachings and sutras, thereby giving rise to views and attachments. Therefore, the Mahāprajñāpāramitopadeśa says, 'Prajñā (wisdom) is like a great fire; its four sides cannot be grasped, or one will be burned by the fire of wrong views.' Now, it is explained that the views one clings to are suffering and the accumulation (the origin of suffering). If one can know suffering and eliminate the accumulation, one must cultivate the path and realize cessation (nirvana). All of this is a provisional name, known as illusory transformation. Next, elucidating entering the 'attachment-as-provisional' of all dharmas will make it understandable. Third, elucidating the accomplishment of practice and the transformation of beings: A Bodhisattva enters the provisional from emptiness, cultivating and realizing, which is observing the provisionality of causes and conditions. It is called the unarising of arising, the immeasurable Four Noble Truths (the basic teachings of Buddhism), also called the wisdom of the seed of the path (the wisdom of a Bodhisattva), also called the Dharma Eye (the wisdom to see the truth). It transcends the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).

用道種智入菩薩位入假修證。道種智有三種。一生滅道種。二無生道種。三依藏識道種。菩薩住是位。為降伏天魔及其眷屬即入愛假現諸神通。乃至同事利物說諸愛論。如此土三墳五典安國育民之經書也。為降伏外道及其眷屬即入見假顯示智慧。乃至同事利物說諸見論。如十八種六師。皆稱一切智也。深知愛見苦集之病無量。道滅之藥亦復無量。皆如無量夢幻用四悉檀赴其根緣隨病設藥。複次菩薩為度如是無量眾生故遊戲神通。凈佛國土成就眾生入假修無量願行。是為觀成化物也。三明中道第一義觀者即為三意。一明所觀境。二明修觀心。三明證成。一明所觀境者。前二觀是方便。雖有照二諦之智。未破無明不見中道。真俗別照。即是智障。故攝大乘論云。智障甚盲闇謂真俗分別。智障者依阿黎耶識識即是無明住地。無明住地即是生死根本。故此經云。從無住本立一切法。無住本者即是無始無明更無別惑所依住也。二明修觀心者。若修此觀還用前二觀雙忘雙照之方便也。雙忘方便者。初觀知俗非俗。即是俗空。次觀知真非真。即是真空。忘俗非俗忘真非真。非真非俗即是中道。因是二空觀入中道第一義諦。雖觀中道而不見者。皆是無明之所障也。當觀實相修三三昧。大智度論云。聲聞經中說三三昧緣四諦十六行。摩訶

【現代漢語翻譯】現代漢語譯本用道種智（能生出一切道的智慧）進入菩薩位，進入假觀的修行和證悟。道種智有三種：一生滅道種，二無生道種，三依藏識道種。菩薩安住在這個位次，爲了降伏天魔及其眷屬，就進入愛假，顯現各種神通，乃至以同事之行利益眾生，宣說各種關於愛的理論。就像此土的三墳五典，是安定國家、養育人民的經書。爲了降伏外道及其眷屬，就進入見假，顯示智慧，乃至以同事之行利益眾生，宣說各種關於見解的理論，如十八種外道和六師，都自稱擁有一切智慧。菩薩深深地知道愛見所帶來的苦集之病是無量的，因此，道滅之藥也是無量的。這一切都像無量的夢幻，用四悉檀（四種成就）來應付眾生的根器和因緣，隨著病癥來設定藥物。再次，菩薩爲了度化如是無量的眾生，所以遊戲神通，清凈佛國土，成就眾生，進入假觀，修無量願行。這就是觀成化物。三明中道第一義觀，即為三種意義：一，說明所觀的境界；二，說明修觀的心；三，說明證成。一，說明所觀的境界：前兩種觀是方便，雖然有照了二諦（真諦和俗諦）的智慧，但未破除無明，不見中道。如果真諦和俗諦分別照了，那就是智障。所以《攝大乘論》說：『智障甚為盲暗，就是因為對真俗進行分別。』智障，是依于阿黎耶識，這個識就是無明住地。無明住地就是生死根本。所以此經說：『從無住本立一切法。』無住本，就是無始無明，更沒有其他迷惑可以作為依靠和安住的地方。二，說明修觀的心：如果修此觀，還是用前兩種觀雙忘雙照的方便。雙忘方便是：初觀，知道俗不是俗，這就是俗空；次觀，知道真不是真，這就是真空。忘俗非俗，忘真非真，非真非俗，這就是中道。因為這二空觀，進入中道第一義諦。雖然觀中道，但如果不能見到，都是無明所障礙。應當觀實相，修三種三昧（空三昧、無相三昧、無作三昧）。《大智度論》說：『聲聞經中說三種三昧，緣四諦十六行。』摩訶

【English Translation】 English version Using the Wisdom of the Varieties of Paths (that which generates all paths) to enter the Bodhisattva position, entering the practice and realization of provisionality. There are three types of the Wisdom of the Varieties of Paths: first, the Path of Production and Extinction; second, the Path of Non-Production; and third, the Path based on the Store Consciousness. When a Bodhisattva dwells in this position, in order to subdue the heavenly demons and their retinues, they enter the provisionality of love, manifesting various supernormal powers, even to the point of benefiting beings through engagement, expounding various theories about love, just like the Three Tombs and Five Canons of this land, which are scriptures for stabilizing the country and nurturing the people. In order to subdue the non-Buddhist paths and their retinues, they enter the provisionality of views, displaying wisdom, even to the point of benefiting beings through engagement, expounding various theories about views, such as the eighteen types of non-Buddhists and the six teachers, all of whom claim to possess all wisdom. Bodhisattvas deeply know that the suffering and accumulation arising from love and views are immeasurable; therefore, the medicine of the path of cessation is also immeasurable. All of this is like immeasurable dreams and illusions, using the Four Siddhanthas (four kinds of accomplishments) to respond to beings' faculties and conditions, prescribing medicine according to the illness. Furthermore, Bodhisattvas, in order to liberate such immeasurable beings, therefore play with supernormal powers, purify Buddha lands, accomplish beings, and enter the provisionality, cultivating immeasurable vows and practices. This is the transformation of beings through the accomplishment of contemplation. The Third Illumination, the contemplation of the First Principle of the Middle Way, has three meanings: first, clarifying the object of contemplation; second, clarifying the mind that cultivates contemplation; and third, clarifying the accomplishment of realization. First, clarifying the object of contemplation: the previous two contemplations are expedient means. Although they possess the wisdom of illuminating the Two Truths (conventional truth and ultimate truth), they have not broken through ignorance and do not see the Middle Way. If the conventional truth and ultimate truth are illuminated separately, that is intellectual hindrance. Therefore, the Mahāyānasaṃgraha says: 'Intellectual hindrance is extremely blinding and dark, which is due to discriminating between the conventional and the ultimate.' Intellectual hindrance relies on the Ālaya Consciousness; this consciousness is the ground of ignorance. The ground of ignorance is the root of birth and death. Therefore, this scripture says: 'From the root of non-abiding, all dharmas are established.' The root of non-abiding is beginningless ignorance; there is no other delusion that can be relied upon or dwelled in. Second, clarifying the mind that cultivates contemplation: if one cultivates this contemplation, one still uses the expedient means of the previous two contemplations, which are simultaneously forgetting and simultaneously illuminating. The expedient means of simultaneous forgetting are: in the initial contemplation, one knows that the conventional is not the conventional, which is the emptiness of the conventional; in the subsequent contemplation, one knows that the ultimate is not the ultimate, which is the emptiness of the ultimate. Forgetting the conventional as non-conventional, forgetting the ultimate as non-ultimate, neither the ultimate nor the conventional, this is the Middle Way. Because of these two emptiness contemplations, one enters the First Principle of the Middle Way. Although one contemplates the Middle Way, if one cannot see it, it is all obstructed by ignorance. One should contemplate reality and cultivate the three samādhis (emptiness samādhi, signlessness samādhi, wishlessness samādhi). The Mahāprajñāpāramitāśāstra says: 'The Śrāvakayana scriptures speak of the three samādhis, based on the Four Noble Truths and the Sixteen Aspects.'

衍明三三昧但緣諸法實相。今初修空三昧。觀此無明不自生不從法性生也。不他生。非離法性外別有依他之無明生。不共生。亦非法性共無明生。非無因緣生。非離法性離無明而有生也。若四句檢。無明本自不生。生源不可得即是無始空。是名空三昧。空無住之本一切法也。若爾豈全同地論師計真如法性生一切法。豈全同攝大乘師計黎耶識生一切法也。問曰。各計何失。答曰。理無二。是二大乘論師俱稟天親。何得諍同水火。次觀無相三昧者。即觀無生實相非有相。不如闇室瓶盆之有相也。非無相。非如乳內無酪性也。非亦有亦無相。不如智者見空及不空。非非有。非非無相。取著即是愚癡論。若不取四邊之定相即是無相三昧入實相也。若爾豈全同地論師用本有佛性如闇室瓶盆。亦不全同三論師破乳中酪性畢竟盡凈無所有性也。問曰。各計何失。答曰。若無失者。二大乘論師何得諍同水火也。次明修無作三昧。觀真如實相。不見緣修作佛。亦不見真修作佛。亦不見真緣二修合故作佛。亦不離真緣二修而作佛也。四句明修即是四種作義。若無四修即無四依。是無作三昧也。若爾豈同相列北道明義緣修作佛南土大小乘師亦多用緣修作佛也。亦不同相州南道明義用真修作佛。問曰偏用何過。答曰。正道無諍。何得諍同水火。

【現代漢語翻譯】現代漢語譯本衍明的三三昧（Samadhi，專注）只緣于諸法的實相（Reality）。現在開始修習空三昧（Śūnyatā-samādhi，空性禪定）。觀察這無明（Avidyā，無知），不是自己產生，也不是從法性（Dharmatā，法性）產生。不是從其他地方產生。不是離開法性之外，另外有所依賴的無明產生。不是共同產生。也不是法性與無明共同產生。不是沒有因緣而產生。不是離開法性，離開無明而有產生。如果用四句來檢驗，無明本來就不產生。生起的根源不可得，這就是無始空（Anādi-śūnya，無始空性）。這叫做空三昧。空是無所住的根本，是一切法的根本。如果是這樣，難道完全等同於《地論》（Daśabhūmika-śāstra）的論師所認為的真如法性（Tathatā-dharmatā，真如法性）產生一切法嗎？難道完全等同於《攝大乘論》（Mahāyānasaṃgraha）的論師所認為的阿賴耶識（Ālaya-vijñāna，阿賴耶識）產生一切法嗎？問：他們各自的觀點有什麼過失？答：道理沒有兩種。這兩位大乘論師都稟承世親（Vasubandhu）的教義，為什麼像水火一樣爭論不休？其次觀察無相三昧（Animitta-samādhi，無相禪定）。就是觀察無生的實相，不是有相。不像黑暗房間里的瓶子盆子那樣有相。不是無相。不是像牛奶里沒有酪的性質那樣。不是既有相又無相。不像智者見到空和不空。不是非有非無相。執著就是愚癡的論調。如果不執著於四邊的定相，就是無相三昧，進入實相。如果是這樣，難道完全等同於《地論》的論師用本有的佛性（Buddha-dhātu，佛性）比喻為黑暗房間里的瓶子盆子嗎？也不完全等同於三論宗（Madhyamaka）的論師破除牛奶中酪的性質，畢竟乾淨，什麼都沒有的空性嗎？問：他們各自的觀點有什麼過失？答：如果沒有過失，這兩位大乘論師為什麼像水火一樣爭論不休？其次說明修習無作三昧（Aparaṇihita-samādhi，無作禪定）。觀察真如實相。不見通過緣修（Pratyaya-sādhanā，因緣修習）而成佛。也不見通過真修（Tathatā-sādhanā，真如修習）而成佛。也不見真修和緣修兩種修習合在一起而成佛。也不離開真修和緣修兩種修習而成佛。四句說明修習就是四種造作的意義。如果沒有四種修習，就沒有四種依靠。這就是無作三昧。如果是這樣，難道等同於相部（Lakṣaṇa-vāda，相部）的北方道（Uttara-mārga，北方學派）所闡明的通過緣修而成佛的觀點嗎？南方的大小乘論師也大多采用緣修而成佛的觀點。也不同於相州（Xiangzhou，相州）的南方道（Dakṣiṇa-mārga，南方學派）所闡明的用真修而成佛的觀點。問：偏執于任何一方有什麼過失？答：正道沒有爭論。為什麼像水火一樣爭論不休？

【English Translation】 English version The three Samadhis (concentration) of Yanming are solely based on the true nature (Reality) of all dharmas. Now, we begin by cultivating the Śūnyatā-samādhi (emptiness concentration). Observe that this Avidyā (ignorance) does not arise from itself, nor does it arise from Dharmatā (the nature of reality). It does not arise from elsewhere. It is not that there is an Avidyā arising dependent on something else, separate from Dharmatā. It does not arise jointly. Nor does Dharmatā arise jointly with Avidyā. It does not arise without causes and conditions. It is not that there is arising separate from Dharmatā and separate from Avidyā. If examined with the fourfold negation, Avidyā originally does not arise. The source of arising cannot be found; this is Anādi-śūnya (beginningless emptiness). This is called Śūnyatā-samādhi. Emptiness is the root of non-abiding, it is the root of all dharmas. If that is the case, is it completely the same as the Daśabhūmika-śāstra (Treatise on the Ten Stages) masters' view that Tathatā-dharmatā (true suchness, the nature of reality) gives rise to all dharmas? Is it completely the same as the Mahāyānasaṃgraha (Compendium on the Great Vehicle) masters' view that Ālaya-vijñāna (storehouse consciousness) gives rise to all dharmas? Question: What are the faults of each of their views? Answer: The principle is not twofold. These two Mahayana masters both inherit the teachings of Vasubandhu, so why do they argue like fire and water? Next, observe the Animitta-samādhi (signlessness concentration). That is, observe the unarisen true nature, which is not with signs. It is not like the signs of a bottle and a basin in a dark room. It is not without signs. It is not like the absence of the nature of ghee in milk. It is not both with and without signs. It is not neither with nor without signs. Attachment to these is a foolish argument. If one does not cling to the fixed signs of the four extremes, then it is Animitta-samādhi, entering into the true nature. If that is the case, is it completely the same as the Daśabhūmika-śāstra masters using the inherent Buddha-dhātu (Buddha-nature) as an analogy for a bottle and a basin in a dark room? Is it also not completely the same as the Madhyamaka (Three Treatise School) masters refuting the nature of ghee in milk, ultimately clean, with nothing at all of emptiness? Question: What are the faults of each of their views? Answer: If there were no faults, why would these two Mahayana masters argue like fire and water? Next, explain the cultivation of Aparaṇihita-samādhi (non-striving concentration). Observe the true nature of Tathatā. One does not see becoming a Buddha through Pratyaya-sādhanā (conditioned cultivation). Nor does one see becoming a Buddha through Tathatā-sādhanā (true nature cultivation). Nor does one see becoming a Buddha through the combination of both true and conditioned cultivation. Nor does one become a Buddha apart from both true and conditioned cultivation. The fourfold negation explains that cultivation is the meaning of four kinds of action. If there are no four kinds of cultivation, then there are no four kinds of reliance. This is Aparaṇihita-samādhi. If that is the case, is it the same as the Lakṣaṇa-vāda (Character School) of the Uttara-mārga (Northern Lineage) explaining the view of becoming a Buddha through conditioned cultivation? The Southern Mahayana and Hinayana masters also mostly adopt the view of becoming a Buddha through conditioned cultivation. It is also not the same as the Dakṣiṇa-mārga (Southern Lineage) of Xiangzhou explaining the view of becoming a Buddha through true nature cultivation. Question: What is the fault of being biased towards any one side? Answer: The right path has no disputes. Why argue like fire and water?

今明用三三昧修一實諦。開無明顯法性。忘真緣離諍論。言語法滅無量罪除。清凈心一水若澄清。佛性寶殊自然現也。見佛性故即得住大涅槃。問曰。若爾者今云何說。答曰。大涅槃經云。不生不生名大涅槃。以修道得故故不可說。豈如諸大乘論師偏執定說也。今以因緣故亦可得說者。若解四悉檀意如前異說。皆大利益眾生興顯佛法也。三明證成者。若觀無明因緣入不二法門住不思議解脫也。故此經明入不二法門。即是中道雙照二諦。自然流入薩婆若海。此是觀因緣即一實諦不生不生。證無作四實諦。亦名一切種智亦名佛眼。即是入初地見佛性住大涅槃也。第二辨一心三觀者。正是圓教利根菩薩之所修習。所以者何。不思議心因緣之理甚深微妙。其觀慧門難解難入。今明此一心三觀亦為三意。一明所觀不思議之境。二明能觀三觀。三明證成。一明不思議之觀境者即是一念無明心因緣所生十法界以為境也。問曰。一人具十法界。次第經無量劫。云何止在一念無明心內無妨閡也。答曰。此經明不思議須彌入芥子不相妨閡。無情之物尚得如此。心神微妙一念具一切三世諸心諸法。何足致疑。譬如眠法覆心一念之內夢見一切諸心諸事。若正眠夢之時謂經無量劫。如法華經說。夢見初發心乃至成佛無量諸事。比其覺時反觀祇是一

【現代漢語翻譯】現代漢語譯本現在，運用三種三昧（Samadhi，禪定）來修證一實諦（Ekatva，唯一真理）。開啟沒有明顯差別的法性（Dharmata，諸法實相）。忘卻對真實的執著，遠離爭論。當言語和思維止息時，無量的罪業得以消除。清凈的心就像澄清的水，佛性（Buddha-nature）的寶珠自然顯現。見到佛性，就能安住于大涅槃（Mahaparinirvana，大解脫）。有人問：『如果這樣，現在又如何解說呢？』回答說：『《大涅槃經》（Mahaparinirvana Sutra）說：不生不滅名為大涅槃。因為通過修道才能證得，所以不可言說。』豈能像那些大乘論師一樣，偏執地進行定論呢？現在因為因緣的緣故，也可以說。如果理解四悉檀（Catus-pratisarana，四種說法方式）的意義，就像前面不同的說法一樣，都能大利益眾生，弘揚佛法。三種明證成就：如果觀察無明（Avidya，無知）的因緣，就能進入不二法門（Advaya-dharma，超越二元對立的法門），安住于不可思議的解脫。所以這部經闡明了進入不二法門，就是中道（Madhyamaka，中觀）同時照亮真俗二諦（Satya-dvaya，兩種真理）。自然流入薩婆若海（Sarvajna，一切智）。這就是觀察因緣，即一實諦不生不滅，證得無作四實諦（Asamskrta-catuh-satya，無為四聖諦）。也稱為一切種智（Sarvakarajnana，對一切事物本質的智慧），也稱為佛眼（Buddha-caksu，佛的眼睛）。就是進入初地（Prathama-bhumi，菩薩修行的第一個階段），見到佛性，安住于大涅槃。第二，辨析一心三觀（Tri-vidha-citta-darsana，一心三觀），這正是圓教（Perfect Teaching）利根菩薩所修習的。為什麼這麼說呢？不可思議的心因緣之理非常深奧微妙，其觀慧之門難以理解和進入。現在闡明這一心三觀也分為三個方面：一是闡明所觀的不可思議之境，二是闡明能觀的三觀，三是闡明證成。一是闡明不可思議的觀境，就是以一念無明心因緣所生的十法界（Dasa-dhatu，十種存在狀態）作為觀境。有人問：『一個人具足十法界，次第經歷無量劫，為什麼只在一念無明心內而沒有妨礙呢？』回答說：『這部經闡明了不可思議的須彌山（Sumeru，宇宙中心）進入芥子（芥菜籽）中，互不妨礙。無情之物尚且能夠如此，心神微妙，一念具足一切三世諸心諸法，有什麼值得懷疑的呢？』譬如睡眠覆蓋內心，在一念之內夢見一切諸心諸事。如果正在做夢的時候，會覺得經歷了無量劫。如《法華經》（Lotus Sutra）所說，夢見初發心乃至成佛的無量諸事。等到醒來反觀，其實只是一瞬間。

【English Translation】 English version Now, using the three Samadhis (concentration) to cultivate the One Reality (Ekatva). Opening the Dharmata (nature of reality) without obvious differences. Forgetting the attachment to truth, staying away from disputes. When speech and thought cease, immeasurable sins are eliminated. The pure mind is like clarified water, and the jewel of Buddha-nature naturally appears. Seeing the Buddha-nature, one can abide in the Great Nirvana (Mahaparinirvana). Someone asks: 'If so, how can it be explained now?' The answer is: 'The Mahaparinirvana Sutra says: Non-birth and non-death is called Great Nirvana. Because it can only be attained through cultivation, it cannot be spoken of.' How can it be like those Mahayana (Great Vehicle) masters who stubbornly make definitive statements? Now, because of conditions, it can also be said. If one understands the meaning of the four Catus-pratisaranas (four ways of teaching), like the different explanations before, they can greatly benefit sentient beings and promote the Buddhadharma. Three proofs of accomplishment: If one observes the causes and conditions of ignorance (Avidya), one can enter the non-dual Dharma gate (Advaya-dharma) and abide in inconceivable liberation. Therefore, this sutra clarifies entering the non-dual Dharma gate, which is the Middle Way (Madhyamaka) simultaneously illuminating the two truths (Satya-dvaya). Naturally flowing into the ocean of Sarvajna (all-knowing wisdom). This is observing the causes and conditions, which is the One Reality of non-birth and non-death, and realizing the unconditioned four noble truths (Asamskrta-catuh-satya). It is also called Sarvakarajnana (knowledge of all aspects), also called Buddha-caksu (Buddha eye). It is entering the first Bhumi (stage of Bodhisattva practice), seeing the Buddha-nature, and abiding in the Great Nirvana. Second, analyzing the One Mind Three Contemplations (Tri-vidha-citta-darsana), which is exactly what the sharp-witted Bodhisattvas of the Perfect Teaching cultivate. Why is this so? The principle of the inconceivable mind's causes and conditions is very profound and subtle, and the gate of wisdom is difficult to understand and enter. Now, clarifying this One Mind Three Contemplations is also divided into three aspects: one is to clarify the inconceivable realm of observation, two is to clarify the three contemplations that can be observed, and three is to clarify the proof of accomplishment. One is to clarify the inconceivable realm of observation, which is to take the ten Dharma realms (Dasa-dhatu) born from the causes and conditions of a single thought of ignorance as the realm of observation. Someone asks: 'A person is fully equipped with the ten Dharma realms, and successively experiences countless kalpas (eons). Why is it only within a single thought of ignorance without hindrance?' The answer is: 'This sutra clarifies that the inconceivable Mount Sumeru (center of the universe) enters a mustard seed without hindering each other. Even inanimate objects can be like this. The mind is subtle and wonderful, and a single thought is fully equipped with all the minds and dharmas of the three times. What is there to doubt?' For example, sleep covers the heart, and within a single thought, one dreams of all kinds of minds and things. If one is dreaming, one will feel that one has experienced countless kalpas. As the Lotus Sutra says, one dreams of countless things from the initial aspiration to becoming a Buddha. When one wakes up and looks back, it is just a moment.

念眠心也。心譬自性清凈心。眠法覆心譬于無明。無量夢事譬恒沙無知覆一切恒沙佛法。夢事不實善惡憂喜譬見思惑覆真空也。若不細尋夢譬不思議之疑。終無決理。故諸大乘經多說十喻但諸法師不圓取譬意。止偏得虛偽空邊不見譬無量無明法性邊也。故三諦之境義不成也。二明能觀者。若觀此一念無明之心。非空非假。一切諸法亦非空假。而能知心空假。即照一切法空假。是則一心三觀圓照三諦之理。不斷癡愛起諸明脫。若水澄清珠相自現。此即觀行即也。三明證成者。若證一心三觀。即是一心三智五眼也。若得六根清凈名相似證即十信位也。若發真無漏名分證真實即即是初住也。此經云。一念知一切法。即是坐道場成就一切智故。大品經云。有菩薩從初發心即坐道場。當知是菩薩為如佛也。智度論云。三智其實一心中得。佛欲分別為人說。令易解故故次第說耳。第四對智眼者。智即三智。眼即五眼。三觀能知因緣三諦之理即是三智。能見因緣三諦之理即是五眼。若解三觀。三智五眼兩科大義宛然明瞭。若分別為論。三觀為因。三智五眼為果。通而為語。三觀即是三智五眼之異名耳。如大智論釋般若云。別則般若為因。至佛心則變名一切種智。若通而為論。俱通因果。如大智論偈云。若如法觀。佛般若與涅槃是三則

【現代漢語翻譯】現代漢語譯本：念眠是指心。心比喻自性清凈心。眠法覆蓋心，比喻無明。無量夢事比喻恒河沙數般的無知，覆蓋一切恒河沙數般的佛法。夢事不真實，善惡憂喜比喻見思惑，覆蓋真空。如果不仔細探尋夢的譬喻，就會產生不可思議的疑惑，終究無法得到明確的道理。所以許多大乘經典多說十種譬喻，但各位法師沒有圓滿地理解譬喻的意義，只偏執于虛偽空的一面，不見譬喻無量無明法性的一面。所以三諦之境的意義不能成立。二，說明能觀者。如果觀察這一念無明之心，既非空也非假，一切諸法也非空非假。而能知心是空假，就能照見一切法是空假。這就是一心三觀圓滿照見三諦的道理，不斷除癡愛而生起各種明脫。如果水澄清了，珠子的形象自然顯現。這就是觀行即。三，說明證成者。如果證得一心三觀，就是一心三智五眼。如果得到六根清凈，名為相似證，即是十信位。如果發起真實無漏，名為分證真實，就是初住位。此經說：『一念知一切法』，就是坐在道場成就一切智。所以《大品經》說：『有菩薩從初發心就坐在道場。』應當知道這位菩薩如同佛一樣。《智度論》說：『三智其實在一個心中得到，佛爲了分別地為人解說，使人容易理解，所以次第解說罷了。』四，對照智眼。智就是三智，眼就是五眼。三觀能知因緣三諦的道理，就是三智。能見因緣三諦的道理，就是五眼。如果理解三觀，三智五眼這兩科大義就完全明瞭。如果分別論述，三觀為因，三智五眼為果。通而言之，三觀就是三智五眼的異名罷了。如《大智論》解釋般若說：『分別來說，般若為因，到了佛心就變名為一切種智。』如果通而論之，都通於因果。如《大智論》偈子說：『如果如法觀察，佛、般若與涅槃是三者。』念眠心也。（念眠：指昏昧的心）心譬自性清凈心。（自性清凈心：本自清凈的心性）眠法覆心譬于無明。（無明：對事物真相的迷惑和不瞭解）無量夢事譬恒沙無知覆一切恒沙佛法。夢事不實善惡憂喜譬見思惑覆真空也。（見思惑：眾生的各種煩惱和錯誤的見解）若不細尋夢譬不思議之疑。終無決理。故諸大乘經多說十喻但諸法師不圓取譬意。止偏得虛偽空邊不見譬無量無明法性邊也。故三諦之境義不成也。（三諦：空諦、假諦、中諦，佛教的重要理論）二明能觀者。若觀此一念無明之心。非空非假。一切諸法亦非空假。而能知心空假。即照一切法空假。是則一心三觀圓照三諦之理。（一心三觀：在同一心中同時觀空、假、中三諦）不斷癡愛起諸明脫。若水澄清珠相自現。此即觀行即也。三明證成者。若證一心三觀。即是一心三智五眼也。（三智：一切智、道種智、一切種智；五眼：肉眼、天眼、慧眼、法眼、佛眼）若得六根清凈名相似證即十信位也。（六根：眼、耳、鼻、舌、身、意；十信位：菩薩修行過程中的最初階段）若發真無漏名分證真實即即是初住也。（初住：菩薩修行過程中的一個重要階段）此經云。一念知一切法。即是坐道場成就一切智故。（一切智：佛所具有的智慧）大品經云。有菩薩從初發心即坐道場。當知是菩薩為如佛也。智度論云。三智其實一心中得。佛欲分別為人說。令易解故故次第說耳。第四對智眼者。智即三智。眼即五眼。三觀能知因緣三諦之理即是三智。能見因緣三諦之理即是五眼。若解三觀。三智五眼兩科大義宛然明瞭。若分別為論。三觀為因。三智五眼為果。通而為語。三觀即是三智五眼之異名耳。如大智論釋般若云。別則般若為因。至佛心則變名一切種智。若通而為論。俱通因果。如大智論偈云。若如法觀。佛般若與涅槃是三則

【English Translation】 English version: 'Nian Mian' refers to the mind. The mind is likened to the pure mind of self-nature (self-nature pure mind: the inherently pure nature of the mind). The 'Mian' (sleep) dharma covering the mind is likened to ignorance (Avidya). The countless dream events are likened to countless ignorance like the sands of the Ganges, covering all Buddha-dharma like the sands of the Ganges. Dream events are unreal, good, evil, joy, and sorrow are likened to the delusions of views and affections (見思惑, Jian Si Huo), covering the true emptiness. If one does not carefully explore the metaphor of dreams, one will generate inconceivable doubts and will never obtain a clear understanding. Therefore, many Mahayana sutras speak of ten metaphors, but the Dharma masters do not fully grasp the meaning of the metaphors, only clinging to the side of false emptiness, not seeing the side of the metaphor of the immeasurable ignorance of Dharma-nature. Therefore, the meaning of the realm of the Three Truths (三諦, San Di) cannot be established. Second, explaining the observer. If one observes this one thought of the mind of ignorance, it is neither empty nor provisional, and all dharmas are also neither empty nor provisional. And if one can know that the mind is empty and provisional, one can illuminate that all dharmas are empty and provisional. This is the principle of the One Mind Three Contemplations (一心三觀, Yi Xin San Guan) fully illuminating the Three Truths, not cutting off delusion and love but generating various illuminations and liberations. If the water is clear, the image of the pearl will naturally appear. This is the immediate realization of contemplation and practice. Third, explaining the proof of accomplishment. If one proves the One Mind Three Contemplations, it is the One Mind Three Wisdoms and Five Eyes (三智五眼, San Zhi Wu Yan). If one obtains the purification of the six senses, it is called similar proof, which is the stage of the Ten Faiths (十信位, Shi Xin Wei). If one generates true non-outflow, it is called partial proof of reality, which is the stage of the Initial Abiding (初住, Chu Zhu). This sutra says: 'One thought knows all dharmas,' which is sitting in the Bodhimanda and accomplishing all wisdom. Therefore, the 'Great Perfection of Wisdom Sutra' says: 'There are Bodhisattvas who, from the initial arising of their minds, sit in the Bodhimanda.' One should know that this Bodhisattva is like a Buddha. The 'Mahaprajnaparamita Sastra' says: 'The Three Wisdoms are actually obtained in one mind. The Buddha wants to explain them separately for people, so that they can be easily understood, so he explains them in order.' Fourth, comparing wisdom and eyes. Wisdom is the Three Wisdoms, and eyes are the Five Eyes. The Three Contemplations can know the principle of the Three Truths of causation, which is the Three Wisdoms. Being able to see the principle of the Three Truths of causation is the Five Eyes. If one understands the Three Contemplations, the two major meanings of the Three Wisdoms and Five Eyes will be completely clear. If discussed separately, the Three Contemplations are the cause, and the Three Wisdoms and Five Eyes are the result. Speaking generally, the Three Contemplations are just different names for the Three Wisdoms and Five Eyes. As the 'Mahaprajnaparamita Sastra' explains Prajna, 'Separately speaking, Prajna is the cause, and when it reaches the Buddha's mind, it changes its name to All-Knowing Wisdom.' If discussed generally, both are connected to cause and effect. As the verse in the 'Mahaprajnaparamita Sastra' says: 'If one contemplates according to the Dharma, the Buddha, Prajna, and Nirvana are three.'

一相。其實無有異。故知般若之名亦至佛果。文如三德成大涅槃不縱不橫如世伊字。摩訶般若果上之一德也。問曰。三觀對三智其數相應。三觀對五眼數豈相當。答曰。若觀粗細因緣。即是肉眼天眼之境。若見三諦之理。即是慧眼法眼佛眼也。第五成諸乘義者。三觀即是三智。三智有二種。一別相三智。二一心三智。一別相三智即開三乘。二一心三智但是一佛乘也。第一正明別相三觀開三乘者即為二意。一正約三觀開三乘。二明十法成三乘。一正約三觀開三乘者即為三意。一約折法觀開三藏教三乘。二約體法觀開通教三乘。三總約折體別相三觀成別教大乘。一明折法觀開三藏教三乘義者。三藏教明三乘行人同折因緣假以入空。若聲聞總相折法入空發真無漏成一切智名聲聞乘。若辟支佛別相折法入空發真無漏成一切智名辟支佛乘。若菩薩總相別相折法入空而不斷結取證多入俗假。修行六度求一切智佛智自然智無師智。即是三藏教之大乘也。二明體法觀開通教三乘者。三乘之人同體因緣假以入空。若發真無漏斷見思惑。小乘根鈍但除正使成一切智名聲聞乘。緣覺中根侵除習氣成一切智名辟支佛乘。菩薩得一切智入假修道種智。教化眾生求一切種智。即是通教之大乘也。三明總約折體別相三觀成別教大乘者。若是別教菩薩觀

【現代漢語翻譯】現代漢語譯本『一相』，實際上並沒有什麼不同。因此可知，『般若』之名，直至佛果（成佛的果位）。經文說『三德成就大涅槃，不縱不橫如世伊字』。『摩訶般若』是果位上的一個德。問：『三觀』對應『三智』，其數量相應。『三觀』對應『五眼』，數量是否也相當？答：如果觀察粗細因緣，那就是肉眼、天眼的境界。如果見到三諦之理，那就是慧眼、法眼、佛眼。第五，成就諸乘的意義在於，『三觀』即是『三智』，『三智』有兩種：一是別相三智，二是一心三智。別相三智開出三乘，一心三智則只是一佛乘。第一，正式闡明別相三觀開出三乘，這又分為兩種意思：一是正式依據三觀開出三乘，二是闡明十法成就三乘。一是正式依據三觀開出三乘，這又分為三種意思：一是依據折法觀開出三藏教的三乘，二是依據體法觀開出通教的三乘，三是總合折法、體法、別相三觀成就別教的大乘。一是闡明折法觀開出三藏教三乘的意義在於，三藏教闡明三乘行人一同折斷因緣假象而入空。如果聲聞乘行人總相折斷法而入空，發起真無漏，成就一切智，名為聲聞乘。如果辟支佛乘行人別相折斷法而入空，發起真無漏，成就一切智，名為辟支佛乘。如果菩薩乘行人總相、別相折斷法而入空，卻不斷煩惱，取證時多入俗世假象，修行六度，求一切智、佛智、自然智、無師智，這就是三藏教的大乘。二是闡明體法觀開出通教三乘的意義在於，三乘之人一同體悟因緣假象而入空。如果發起真無漏，斷見思惑，小乘根器遲鈍，只除去正使，成就一切智，名為聲聞乘。緣覺乘中等根器，侵除習氣，成就一切智，名為辟支佛乘。菩薩乘得到一切智，入假修道種智，教化眾生，求一切種智，這就是通教的大乘。三是闡明總合折法、體法、別相三觀成就別教大乘的意義在於，如果是別教菩薩觀

【English Translation】 English version 『One aspect』 (Eka-lakshana), in reality, there is no difference. Therefore, it is known that the name of 『Prajna』 (wisdom) extends to the fruit of Buddhahood (Buddha-phala). The text says, 『The three virtues (Tri-guna) accomplish Great Nirvana (Maha-Nirvana), neither vertical nor horizontal, like the letter 『I』 in the world.』『Maha-Prajna』 is one virtue on the fruit. Question: 『The three contemplations (Tri-vidha-dhyana) correspond to the three wisdoms (Tri-jnana), their numbers are corresponding. Do the numbers of the three contemplations corresponding to the five eyes (Pancha-chakshus) also correspond?』 Answer: If one observes the coarse and subtle causes and conditions (Hetu-pratyaya), that is the realm of the physical eye (Mamsa-chakshu) and the heavenly eye (Divya-chakshu). If one sees the principle of the three truths (Tri-satya), that is the wisdom eye (Prajna-chakshu), the Dharma eye (Dharma-chakshu), and the Buddha eye (Buddha-chakshu). Fifth, the meaning of accomplishing the vehicles (Yana) lies in that the 『three contemplations』 are the 『three wisdoms,』 and the 『three wisdoms』 are of two kinds: one is the three wisdoms of distinct characteristics (Visesha-lakshana-tri-jnana), and the other is the three wisdoms of one mind (Eka-citta-tri-jnana). The three wisdoms of distinct characteristics open up the three vehicles (Tri-yana), while the three wisdoms of one mind are only one Buddha vehicle (Buddha-yana). First, formally clarifying that the three contemplations of distinct characteristics open up the three vehicles, this is further divided into two meanings: one is formally based on the three contemplations to open up the three vehicles, and the other is to clarify that the ten dharmas (Dasa-dharma) accomplish the three vehicles. One is formally based on the three contemplations to open up the three vehicles, which is further divided into three meanings: one is based on the contemplation of breaking down the dharmas (Bhanga-dharma-dhyana) to open up the three vehicles of the Tripitaka teaching (Tri-pitaka-sasana), the second is based on the contemplation of the substance of the dharmas (Tattva-dharma-dhyana) to open up the three vehicles of the shared teaching (Sadharana-sasana), and the third is to combine the contemplations of breaking down the dharmas, the substance of the dharmas, and the distinct characteristics to accomplish the Great Vehicle (Maha-yana) of the distinct teaching (Visesha-sasana). One is to clarify that the meaning of the contemplation of breaking down the dharmas to open up the three vehicles of the Tripitaka teaching lies in that the Tripitaka teaching clarifies that the practitioners of the three vehicles together break down the illusion of causes and conditions to enter emptiness (Sunyata). If the Sravaka (listener) vehicle practitioners break down the dharmas in general and enter emptiness, generate true non-outflow (Anasrava), and accomplish all-knowingness (Sarvajna), it is called the Sravaka vehicle. If the Pratyekabuddha (solitary Buddha) vehicle practitioners break down the dharmas in particular and enter emptiness, generate true non-outflow, and accomplish all-knowingness, it is called the Pratyekabuddha vehicle. If the Bodhisattva (enlightenment being) vehicle practitioners break down the dharmas in general and in particular and enter emptiness, but do not sever afflictions (Klesha), and take on the appearance of worldly existence while attaining realization, cultivate the six perfections (Sat-paramita), and seek all-knowingness, Buddha-wisdom (Buddha-jnana), natural wisdom (Svabhavika-jnana), and uninstructed wisdom (Asaiksha-jnana), this is the Great Vehicle of the Tripitaka teaching. Two is to clarify that the meaning of the contemplation of the substance of the dharmas to open up the three vehicles of the shared teaching lies in that the people of the three vehicles together realize the illusion of causes and conditions and enter emptiness. If they generate true non-outflow and sever the delusions of views and thoughts (Dristi-sila), the small vehicle's dull faculties only remove the primary afflictions and accomplish all-knowingness, it is called the Sravaka vehicle. The middle faculties of the Pratyekabuddha vehicle gradually remove habitual tendencies (Vasana) and accomplish all-knowingness, it is called the Pratyekabuddha vehicle. The Bodhisattva vehicle obtains all-knowingness, enters the provisional to cultivate the wisdom of the path (Marga-jnana), teaches and transforms sentient beings, and seeks all kinds of wisdom (Sarva-kara-jnana), this is the Great Vehicle of the shared teaching. Three is to clarify that the meaning of combining the contemplations of breaking down the dharmas, the substance of the dharmas, and the distinct characteristics to accomplish the Great Vehicle of the distinct teaching lies in that if it is a Bodhisattva who contemplates in the distinct teaching

因緣修別相三觀。次第成一切智道種智。乃至修中道觀見佛性成一切種智求常住涅槃。即是別教大乘義也。二明具十法成三乘者。三觀乃是乘之正體。若不約十法和合則乘義不成。所以者何。三乘悉能運出三界火宅。必須正助眾善和合。故運用之義成也。就此即為三意。一出十法名。二明次第成乘。三料簡。一出十法名者。一明識正因緣生法。二真正發心。三止觀修習。四破諸法遍。五善知通塞。六道品調適。七對治助開三解脫門。八明識次位。九安忍強軟兩賊。十順道法愛不生。三乘之人修學三觀。若具此十法即成三乘入涅槃也。二明次第成乘者。初所以須知正因緣生諸法者。知無明因緣生一切法。即是正因緣。異外執邪因緣無因緣生一切法也。次明真正發心者。三乘行人明知正因緣所生三界火宅。覺悟生死志求涅槃。但菩薩大悲濟物心異也。次明止觀修習者。發心信解分明必須修行定慧。即是三乘行人之根本也。次明破諸法遍者。若不破見思兩輪所執。妄境不遍則止觀有滯也。次明須知通塞者。隨所破法從淺至深。皆有道滅之通苦集之塞。若迷此理即不知得失是字非字。去取失宜也。次明道品調適者。三十七品是三乘入道之正要。能引進眾行到三脫門入涅槃也。次明對治助開三解脫門者。即是四禪四無量心四無色

【現代漢語翻譯】現代漢語譯本通過因緣修習別相三觀（三種不同的觀照方式），次第成就一切智（對一切事物本質的智慧）和道種智（通達一切修行方法的智慧），乃至修習中道觀（不偏不倚的觀照方式），見佛性（覺悟的本性），成就一切種智（對一切事物和一切修行方法都通達的智慧），求得常住涅槃（永恒寂靜的境界）。這就是別教大乘（區別于其他教派的大乘佛教）的意義。第二，說明具足十法才能成就三乘（聲聞乘、緣覺乘、菩薩乘）。三觀是乘的正體，如果不與十法和合，就不能成就乘的意義。為什麼呢？因為三乘都能運載眾生脫離三界火宅（充滿痛苦的世間），必須正助眾善和合，才能成就運用的意義。就此分為三個方面：一是列出十法的名稱，二是說明次第成就乘，三是簡要解釋。一是列出十法的名稱：一是明瞭認識正因緣生法（正確的因緣法則產生一切事物），二是真正發心（發起真實的菩提心），三是止觀修習（修習止和觀），四是破諸法遍（破除對一切事物的普遍執著），五是善知通塞（善於瞭解通達和阻礙），六是道品調適（使三十七道品和諧），七是對治助開三解脫門（通過對治煩惱來輔助開啟三種解脫之門），八是明識次位（明瞭認識修行的次第和位階），九是安忍強軟兩賊（安忍對治強硬和軟弱兩種煩惱），十是順道法愛不生（對順應正道的法不生貪愛）。三乘之人修學三觀，如果具足這十法，就能成就三乘，進入涅槃。二是說明次第成就乘：首先要知道正因緣生諸法，知道無明（迷惑）因緣產生一切法，這就是正因緣，不同於外道所執著的邪因緣或無因緣生一切法。其次是真正發心，三乘行人明瞭知道正因緣所生的三界火宅，覺悟生死，立志追求涅槃，只是菩薩的大悲濟物之心有所不同。再次是止觀修習，發心信解分明，必須修行定慧，這是三乘行人的根本。再次是破諸法遍，如果不破除見思兩輪（見惑和思惑）所執著的妄境，止觀就會有滯礙。再次是須知通塞，隨著所破除的法從淺到深，都有道滅之通（通往解脫的道路）和苦集之塞（導致痛苦的聚集）。如果迷惑了這個道理，就不知道得失，分不清是非，取捨不當。再次是道品調適，三十七道品是三乘入道的正要，能夠引導眾生修行，到達三解脫門，進入涅槃。再次是對治助開三解脫門，即是四禪（四種禪定）、四無量心（四種廣大的心境）、四無色（四種無色定）。

【English Translation】 English version Through cultivating the three contemplations of distinct characteristics based on conditions (因緣) (three different ways of contemplation), one gradually achieves Sarvajna (一切智) (wisdom of the essence of all things) and Marga-jnana (道種智) (wisdom of understanding all methods of practice), and even cultivates the Middle Way contemplation (中道觀) (the way of contemplation that is neither biased nor inclined), sees Buddha-nature (佛性) (the nature of enlightenment), achieves Sarvakarajnata (一切種智) (wisdom of understanding all things and all methods of practice), and seeks permanent Nirvana (涅槃) (the state of eternal tranquility). This is the meaning of the Distinct Teaching Mahayana (別教大乘) (Mahayana Buddhism that is distinct from other schools). Secondly, it explains that possessing the ten dharmas (十法) accomplishes the Three Vehicles (三乘) (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The three contemplations are the essence of the vehicle. If they are not combined with the ten dharmas, the meaning of the vehicle cannot be accomplished. Why? Because the Three Vehicles can all transport beings out of the burning house of the Three Realms (三界) (the world full of suffering). It is necessary for the proper and auxiliary good deeds to be combined in order to accomplish the meaning of transportation. In this regard, there are three aspects: first, listing the names of the ten dharmas; second, explaining the gradual accomplishment of the vehicle; and third, a brief explanation. First, listing the names of the ten dharmas: first, clearly recognizing the dharma of arising from proper conditions (正因緣生法) (all things arise from correct causal conditions); second, truly generating the aspiration (真正發心) (generating the true Bodhicitta); third, practicing Samatha-vipassana (止觀修習) (cultivating tranquility and insight); fourth, breaking through the pervasiveness of all dharmas (破諸法遍) (breaking through the universal attachment to all things); fifth, being skilled in knowing what is unobstructed and obstructed (善知通塞) (being skilled in understanding what leads to progress and what hinders it); sixth, harmonizing the factors of the path (道品調適) (harmonizing the thirty-seven factors of enlightenment); seventh, counteracting and assisting in opening the three doors of liberation (對治助開三解脫門) (using antidotes to help open the three doors of liberation); eighth, clearly recognizing the stages (明識次位) (clearly recognizing the stages and levels of practice); ninth, patiently enduring the two thieves of strength and weakness (安忍強軟兩賊) (patiently enduring and counteracting the two afflictions of strength and weakness); tenth, not generating love for the dharmas that accord with the path (順道法愛不生) (not generating attachment to the dharmas that accord with the path). If those of the Three Vehicles cultivate the three contemplations and possess these ten dharmas, they can accomplish the Three Vehicles and enter Nirvana. Second, explaining the gradual accomplishment of the vehicle: first, one must know that all dharmas arise from proper conditions, and know that ignorance (無明) is the condition for the arising of all dharmas. This is the proper condition, which is different from the heretical conditions or the non-conditions for the arising of all dharmas held by externalists. Second, truly generating the aspiration. Those of the Three Vehicles clearly know that the burning house of the Three Realms arises from proper conditions, awaken to birth and death, and aspire to seek Nirvana, but the great compassion of the Bodhisattva to save beings is different. Third, practicing Samatha-vipassana. Having clear faith and understanding in generating the aspiration, one must cultivate Samadhi and Prajna (定慧) (concentration and wisdom), which is the foundation for those of the Three Vehicles. Fourth, breaking through the pervasiveness of all dharmas. If one does not break through the deluded realms clung to by the two wheels of views and thoughts (見思兩輪) (afflictions of views and thoughts), Samatha-vipassana will be hindered. Fifth, one must know what is unobstructed and obstructed. As the dharmas that are broken through progress from shallow to deep, there is the unobstructedness of the path to cessation (道滅之通) (the path to liberation) and the obstruction of the accumulation of suffering (苦集之塞) (the accumulation of suffering). If one is confused about this principle, one will not know what is gained and lost, will not be able to distinguish right from wrong, and will not be able to make proper choices. Sixth, harmonizing the factors of the path. The thirty-seven factors of enlightenment (三十七道品) are the essential for entering the path of the Three Vehicles, and can guide beings to practice, reach the three doors of liberation, and enter Nirvana. Seventh, counteracting and assisting in opening the three doors of liberation, which are the four Dhyanas (四禪) (four meditations), the four immeasurable minds (四無量心) (four boundless states of mind), and the four formless realms (四無色) (four formless absorptions).

定九想八念十想八背舍八勝處十一切處九次第定事中六度等諸對治法助開三脫門也。次明識次位者。三乘入道從干慧地乃至佛地。若能分別不謬即不生叨濫破增上慢心也。次明安忍強軟兩賊者。未入外凡之位內外八風壞三乘行人出世善根。若能安忍則不為所壞入干慧地因發暖頂入性地也。次明順道法愛不生者。三乘之人若入性地發善有漏五陰所有善法功德智慧順道。若生法愛即便頂墮不得進入忍法成世第一法發真無滿也。若能不生法愛即不頂墮得入忍法位成世第一法發真無漏。即是三乘之人同見第一義諦。斷界內見思煩惱出三界火宅。是為此乘從三界出到有餘涅槃住盡智無生智運入無餘涅槃。故以十法成三乘者其義顯也。三明料簡者。問曰。自有眾生值佛隨聞一法即得道。或隨修一法門即入道。法華經三界火宅諸子門外方索車。何畢悉具此法乃成乘也。答曰。皆以往昔已修此十法成根性也。問曰。三車門外今何得十法成乘從界內而出。答曰。法華的據盡無生。三乘有為無漏功德是究竟三乘能運入無餘涅槃。乃是真乘既無無餘涅槃之可入。又不能運至常住涅槃。則三乘之義不成。故索三車不得也。今通明乘義有六種不同。一理乘。二教乘。三行乘。四相似乘。五分證真實乘。六究竟乘。一理乘者。三乘行人悉有四諦十二

因緣六度之理三乘根性不同也。二教乘者。即是佛開三乘之教。三乘諸子以佛教門出三界苦。亦名名字乘也。三觀行乘者。即是三乘之人修五停心觀別相總相念處。干慧地之觀行也。故勝鬘經云。三乘初業不愚於法。意在此也。四相似乘者。即是四善根人所得善有漏五陰。五分證真實乘者。即是學智從發苦忍真明無漏乃至非想第九無閡金剛三昧也。六究竟乘者。即是無學智阿羅漢辟支佛佛所得非想第九解脫道盡智無生智佛如實智慧運入無餘涅槃也。此即是三藏教折法觀。通教體法觀十法成乘意在此也。但別教三觀十法成乘明六種乘。義意不同。分別事繁。問曰。佛法無量。何故的取此十法成三乘耶。答曰。佛法雖復無量。必須取其正要。如諸小乘經論大乘經論所明乘義。成者教門悉有此十意分明也。但隨緣散說不聚一處。今采經論撰十意以成乘義者。為欲令一家義學禪坐之徒知佛法大小乘經論所明入道正意。異外國外人各說一究竟道。末代時有師子身內蟲法師禪師。云莊老教與佛教一種。若作此解者。可將此十法比並。若彼明空具有此意分明名義成就者。可許是同。若無此十法或名義似同而研核橫豎不通事理滯閡名字有闕作義不成。豈得同也。今毗曇成實雖是佛法小乘之論。明空入道。撿其論文即十意宛然名義無閡申

【現代漢語翻譯】現代漢語譯本因緣、六度之理，三乘（聲聞乘、緣覺乘、菩薩乘）根性不同。二教乘者，即是佛開示三乘之教，三乘諸子以佛教門出三界苦，亦名名字乘也。三觀行乘者，即是三乘之人修五停心觀、別相總相念處，干慧地之觀行也。故《勝鬘經》云：『三乘初業不愚於法』，意在此也。四相似乘者，即是四善根人所得善有漏五陰。五分證真實乘者，即是學智從發苦忍真明無漏乃至非想第九無閡金剛三昧（一種高級禪定境界）也。六究竟乘者，即是無學智阿羅漢（斷盡煩惱，證得解脫的聖者）、辟支佛（又稱獨覺佛，不依師教，自己悟道的聖者）、佛所得非想第九解脫道盡智無生智佛如實智慧運入無餘涅槃（徹底寂滅的境界）也。此即是三藏教折法觀，通教體法觀十法成乘意在此也。但別教三觀十法成乘明六種乘，義意不同，分別事繁。問曰：佛法無量，何故的取此十法成三乘耶？答曰：佛法雖復無量，必須取其正要。如諸小乘經論大乘經論所明乘義，成者教門悉有此十意分明也。但隨緣散說不聚一處。今采經論撰十意以成乘義者，為欲令一家義學禪坐之徒知佛法大小乘經論所明入道正意。異外國外人各說一究竟道。末代時有師子身內蟲法師禪師，云莊老教與佛教一種。若作此解者，可將此十法比並。若彼明空具有此意分明名義成就者，可許是同。若無此十法或名義似同而研核橫豎不通事理滯閡名字有闕作義不成，豈得同也。今毗曇（佛教論書名）成實（佛教論書名）雖是佛法小乘之論，明空入道，撿其論文即十意宛然名義無閡申

【English Translation】 English version The principles of cause and condition and the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) differ according to the dispositions of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). The Two Teaching Vehicles refer to the Buddha's teachings of the Three Vehicles, where the disciples of the Three Vehicles leave the suffering of the Three Realms through the Buddhist teachings, also known as the 'Name Vehicle'. The Three Contemplation Practice Vehicles refer to the practice of the Five Stopping Contemplations (five methods to calm the mind), the specific and general aspects of the Four Foundations of Mindfulness (Śmṛtyupasthāna) by the people of the Three Vehicles, which is the contemplation practice of the Dry Wisdom Ground. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'The initial practices of the Three Vehicles are not ignorant of the Dharma,' meaning this. The Four Similar Vehicles refer to the wholesome contaminated Five Aggregates (Skandha) obtained by people with the Four Roots of Goodness. The Five-Partly Realized True Vehicle refers to the wisdom of learning, from the arising of the Endurance of Suffering, the true and clear uncontaminated, up to the Ninth Non-Obstruction Vajra Samadhi (an advanced state of meditation) of Neither Perception nor Non-Perception. The Six Ultimate Vehicles refer to the wisdom of the Arhats (saints who have extinguished all afflictions and attained liberation), Pratyekabuddhas (also known as Solitary Buddhas, saints who attain enlightenment on their own without a teacher), and Buddhas who have attained the wisdom of No-More-Learning, the Exhaustion of Knowledge, the Non-Arising of Knowledge, and the Buddha's true and real wisdom to enter into Nirvāṇa (a state of complete cessation) without remainder. This is the observation of the Dharma in the Tripiṭaka teachings, and the observation of the essence of Dharma in the Common Teaching, where the ten dharmas accomplish the vehicle. However, the Separate Teaching explains the six vehicles through the three contemplations and the ten dharmas, but the meanings are different, and the distinctions are numerous. Question: The Buddha's teachings are immeasurable, why specifically take these ten dharmas to accomplish the Three Vehicles? Answer: Although the Buddha's teachings are immeasurable, it is necessary to take the essential points. As the meaning of the vehicle is explained in the scriptures and treatises of the Small Vehicle and the Great Vehicle, the teaching gates that accomplish the vehicle all have these ten meanings clearly. However, they are scattered and spoken of according to conditions and not gathered in one place. Now, compiling these ten meanings from the scriptures and treatises to accomplish the meaning of the vehicle is to enable those who study doctrine and practice meditation to know the true meaning of entering the path as explained in the scriptures and treatises of the Small and Great Vehicles of Buddhism. It is different from foreigners who each speak of one ultimate path. In the degenerate age, there are Dharma masters and meditation masters who are worms within the lion's body, saying that the teachings of Zhuangzi and Laozi are the same as Buddhism. If such an interpretation is made, these ten dharmas can be compared. If they clearly have these meanings and the names and meanings are accomplished, then it can be considered the same. If these ten dharmas are not present, or the names and meanings are similar but the examination is not thorough and the principles are obstructed, the names are deficient, and the meaning is not accomplished, how can they be the same? Now, although the Abhidharma (a Buddhist philosophical treatise) and the Tattvasiddhi (a Buddhist philosophical treatise) are treatises of the Small Vehicle of Buddhism, they explain emptiness and the path to enlightenment. Examining their texts, the ten meanings are clearly present, and the names and meanings are without obstruction.

通佛法。小乘入道意轉分明。況復大乘經論者乎。外人經書既無此名義故。不可皆言同佛法也。第二明一心三智但是一佛乘者。若觀因緣三諦。初心即得一心三智。開佛知見名見佛性。即大乘也。此則不復開三乘之別。故此經觀眾生品舍利弗問天女云。汝於三乘為何志求。天女答言。我為化三乘。如人入瞻卜林唯嗅瞻卜不嗅餘香。入此室者唯聞大乘功德之香不樂聲聞辟支佛功德香也。當知一心二智即是圓教。般若波羅蜜即是大乘。故大品經會宗品云。般若波羅蜜即是摩訶衍。摩訶衍即是般若波羅蜜。般若波羅蜜摩訶衍無二無別。今明一心三觀會成大乘者。大名不可思議。乘以能運為義。一心三觀境智並是不思議法。能運菩薩至於道場故名大乘。此須約六即明圓教一佛乘。即是六種大乘義也。一明理即大乘者。涅槃經云。一切眾生皆是大乘也。二名字即大乘者。緣理即發大乘心也。三觀行即大乘者。即是修不思議十法通達無閡也。十法名如前說。今略明不思議十法成觀行即者。一知不思議正因緣即是所觀境。如前明一念眠心具一切夢法。譬一念無明具一切法三諦之理不縱不橫。即其義也。此須的取維摩訶彌勒言一切眾生即大涅槃即菩提相。明此不思議因緣也。所以者何。中道第一義諦非因緣。是無作四諦之因緣也。若言

涅槃即生死。一實諦即是苦因緣。若言生死即涅槃。一實諦即是滅因緣。若言菩提即煩惱。一實諦即是集因緣。若言煩惱即菩提。一實諦即是道因緣也。是為知不思議世間出世間正因緣也。二次明真正發心者。即是無緣慈悲無作四弘誓願也。若無緣大慈觀生死即涅槃煩惱即菩提。與眾生此滅道之樂。名無緣大慈也。觀涅槃即生死菩提即煩惱。欲拔眾生此虛妄之苦。名無緣大悲也。無作四弘誓願者。知涅槃即生死。未度苦諦令度苦諦也。知菩提即煩惱。未解集諦令解集諦也。知煩惱即菩提。未安道諦令安道諦也。知生死即涅槃。未得涅槃令得涅槃也。菩薩如是慈悲誓願無緣無念而覆一切眾生。猶如大云不加功用如磁石吸鐵。是名真正菩提心也。三明行菩薩道勤修止觀者。若知生死即涅槃即是善修止也。若知煩惱即菩提即是善修觀也。如陰陽調適萬物長成。若巧修止觀即能一心具萬行也。問曰。以何為集。答曰。依此經及涅槃經。無明愛一切煩惱為集諦。業屬於苦。於今對義為便也。四明破諸法遍者。若知生死即涅槃。即破分段變易二種生死皆遍。若知煩惱即菩提。則破一切界內界外煩惱遍也。譬如轉輪聖王能破一切強敵亦不有所破。般若波羅蜜亦復如是。能破一切法亦不有所破。五善知通塞者。知生死即涅槃煩惱即菩提

【現代漢語翻譯】現代漢語譯本：涅槃（Nirvana，解脫）即是生死。一實諦（Eka-satya，唯一的真實）即是苦因緣。如果說生死即是涅槃，那麼一實諦即是滅（Nirodha，止息）的因緣。如果說菩提（Bodhi，覺悟）即是煩惱，那麼一實諦即是集（Samudaya，產生）的因緣。如果說煩惱即是菩提，那麼一實諦即是道（Marga，道路）的因緣。這就是了知不可思議的世間和出世間的正因緣。第二次說明真正發心的人，就是具有無緣慈悲和無作四弘誓願的人。如果以無緣大慈觀察生死即是涅槃，煩惱即是菩提，給予眾生止息和道路的快樂，就叫做無緣大慈。觀察涅槃即是生死，菩提即是煩惱，想要拔除眾生虛妄的痛苦，就叫做無緣大悲。無作四弘誓願是指，知道涅槃即是生死，尚未度脫苦諦（Dukkha-satya，苦的真理）的令其度脫苦諦。知道菩提即是煩惱，尚未理解集諦（Samudaya-satya，苦的根源的真理）的令其理解集諦。知道煩惱即是菩提，尚未安住道諦（Marga-satya，達到解脫的道路的真理）的令其安住道諦。知道生死即是涅槃，尚未得到涅槃的令其得到涅槃。菩薩如此以慈悲誓願，無緣無念地覆蓋一切眾生，猶如大云不加功用，猶如磁石吸引鐵，這叫做真正的菩提心。第三說明行菩薩道勤修止觀的人，如果知道生死即是涅槃，就是善於修習止（Samatha，止息）。如果知道煩惱即是菩提，就是善於修習觀（Vipassana，內觀）。如同陰陽調和，萬物生長。如果巧妙地修習止觀，就能一心具足萬行。問：以什麼作為集諦？答：依據此經和《涅槃經》，無明和愛以及一切煩惱作為集諦，業屬於苦諦。現在爲了對義方便這樣說。第四說明破除諸法普遍性的人，如果知道生死即是涅槃，就破除了分段生死和變易生死兩種生死的普遍性。如果知道煩惱即是菩提，就破除了一切界內界外的煩惱的普遍性。譬如轉輪聖王能夠破除一切強敵，但也沒有什麼被破除。般若波羅蜜（Prajna-paramita，智慧的完美）也是這樣，能夠破除一切法，但也沒有什麼被破除。第五善於了知通達與阻塞的人，知道生死即是涅槃，煩惱即是菩提。

【English Translation】 English version: Nirvana is Samsara (birth and death). Eka-satya (the one reality) is the cause and condition of suffering. If one says that Samsara is Nirvana, then Eka-satya is the cause and condition of cessation (Nirodha). If one says that Bodhi (enlightenment) is affliction, then Eka-satya is the cause and condition of accumulation (Samudaya). If one says that affliction is Bodhi, then Eka-satya is the cause and condition of the path (Marga). This is knowing the inconceivable right causes and conditions of the mundane and supramundane. Secondly, explaining the one who truly generates the aspiration for enlightenment is the one who possesses unconditioned loving-kindness and compassion, and the uncreated Four Great Vows. If, with unconditioned great loving-kindness, one observes that Samsara is Nirvana and affliction is Bodhi, giving sentient beings the joy of cessation and the path, this is called unconditioned great loving-kindness. Observing that Nirvana is Samsara and Bodhi is affliction, desiring to uproot the illusory suffering of sentient beings, this is called unconditioned great compassion. The uncreated Four Great Vows mean knowing that Nirvana is Samsara, and leading those who have not yet crossed over the truth of suffering (Dukkha-satya) to cross over the truth of suffering. Knowing that Bodhi is affliction, and leading those who have not yet understood the truth of the origin of suffering (Samudaya-satya) to understand the truth of the origin of suffering. Knowing that affliction is Bodhi, and leading those who have not yet settled in the truth of the path (Marga-satya) to settle in the truth of the path. Knowing that Samsara is Nirvana, and leading those who have not yet attained Nirvana to attain Nirvana. The Bodhisattva, with such loving-kindness, compassion, vows, unconditioned and without thought, covers all sentient beings, like a great cloud without effort, like a magnet attracting iron. This is called true Bodhicitta (the mind of enlightenment). Thirdly, explaining the one who practices the Bodhisattva path and diligently cultivates Samatha (calm abiding) and Vipassana (insight meditation): if one knows that Samsara is Nirvana, this is skillfully cultivating Samatha. If one knows that affliction is Bodhi, this is skillfully cultivating Vipassana. Like Yin and Yang harmonizing, the myriad things grow and flourish. If one skillfully cultivates Samatha and Vipassana, one can, with one mind, possess myriad practices. Question: What is taken as the origin (Samudaya)? Answer: According to this Sutra and the Nirvana Sutra, ignorance, craving, and all afflictions are taken as the truth of origin, and karma belongs to the truth of suffering. Now, for the sake of convenience in discussing the meaning, we say it this way. Fourthly, explaining the one who breaks through the pervasiveness of all dharmas: if one knows that Samsara is Nirvana, one breaks through the pervasiveness of the two kinds of Samsara: segmented Samsara and variable Samsara. If one knows that affliction is Bodhi, then one breaks through the pervasiveness of all afflictions within and beyond the realms. For example, a Chakravartin King (wheel-turning king) can defeat all powerful enemies, yet there is nothing that is defeated. Prajna-paramita (perfection of wisdom) is also like this, able to break through all dharmas, yet there is nothing that is broken through. Fifthly, the one who is skilled at knowing what is unobstructed and what is obstructed knows that Samsara is Nirvana and affliction is Bodhi.

則一切皆通。知涅槃即生死菩提即煩惱則一切皆塞也。六善修道品者。觀十法界五陰生死即是法性五陰。法性五陰即是性凈涅槃。即是四念處破八倒。知涅槃即生死顯四枯也。知生死即涅槃顯四榮也。知一實諦是見虛空佛性住大涅槃也。因此四念處修正勤如意足根力覺道即是道品善知識由是成正覺。亦是莊嚴雙樹。是則煩惱即菩提。七對治助修諸波羅蜜者。知菩提即是重惡煩惱。是以知生死即涅槃。對治諸波羅蜜諸度法等侶助煩惱即菩提開三解脫門。對治若成煩惱即菩提也。八善識位次者。涅般即生死菩提即煩惱此是理即。若知生死即涅槃煩惱即菩提。是為名字即。因此觀行分明成五品弟子。即是觀行即。得六根清凈名相似即成四十一地。即是分證真實即。證妙覺果即是究竟即。若能善解此之次位。即不起大乘增上慢大乘旃陀羅之過罪也。九安忍成就者。若知生死即涅槃。即不為陰界入境病患境業相境魔事境禪門境二乘境菩薩境之所壞也。若知煩惱即菩提。即不為煩惱境諸見境增上慢境之所壞。能忍此無作苦集不為所壞者。此如大智論說能忍成道事不動亦不退是心名薩埵也。十順道法愛不生者。觀生死即涅槃。生一切諸禪定三昧等功德。觀煩惱即菩提。生諸陀羅尼門四無所畏十八不共法四無閡智一切種智。于順道法不

愛不著。是為觀行乘。四明相似即大乘者。即是得六根清凈。如法華經說。五分證真實即大乘者。即是初發心住乃至等覺也。六明究竟即大乘者。即是妙覺地。如法華經佛自住大乘如其所得法定慧力莊嚴也。故大品經云。是乘從三界中出到薩婆若中住。是乘不動不出。故理即大乘從發菩提心成名字即觀行即相似即。即是乘從三界出也。法華經云。乘此寶乘游於四方。嬉戲快樂直至道場。若得分證真實即住於十住開佛知見。乘此寶乘游東方。若住十行即是示佛知見。乘此寶乘游于南方。若住十回向即是悟佛知見。乘是寶乘游于西方。若住十地等覺即是入佛知見道。乘是寶乘游于北方。若住妙覺即是乘是寶乘直至道場。名到薩婆若中住。理即大乘性如虛空。故云是乘不動不出也。略明一心三觀成一佛乘竟。第六約斷結釋凈名義者。三觀成凈名義略為三。一明不思議斷結。二成凈名義。三攝法。一明不思議斷結者。若言三觀定斷三諦惑證三諦理。智斷德成就名為凈。無垢稱者此同拙度之相。非此經所明不思議之斷惑也。今明不思議之三觀。見不思議三諦之理。不斷見思塵沙無明之惑。與三諦之理相應。一心三觀之智不閡煩惱。煩惱不障一心三觀之智。智不斷惑與理諦相應。即是不斷煩惱而入涅槃。故此經云。不斷癡愛起于明

【現代漢語翻譯】現代漢語譯本『愛不著』（無法執著于愛），這屬於觀行乘（通過觀行而修行的乘）。四明（天臺宗地名）所說的相似即大乘，就是證得六根清凈。如《法華經》所說，五分證真實即大乘，就是從初發心住（菩薩修行階位）乃至等覺（接近佛果的菩薩）的階段。六明究竟即大乘，就是妙覺地（佛果）。如《法華經》所說，佛自己安住于大乘，以其所證得的法、定、慧力來莊嚴自己。所以《大品經》（《摩訶般若波羅蜜經》）說，這個乘從三界（欲界、色界、無色界）中出來，到達薩婆若（一切智，佛的智慧）中安住。這個乘是不動不出的。所以理即大乘（在理上本具的大乘佛性）從發菩提心（立志成佛）開始，成就名字即（僅有名稱上的佛性），觀行即（通過觀行而修行），相似即（相似於證悟）。這就是乘從三界出來。《法華經》說，『乘此寶乘游於四方，嬉戲快樂直至道場』。如果得分證真實，就安住於十住（菩薩修行階位），開啟佛的知見。乘此寶乘游于東方。如果住於十行（菩薩修行階位），就是示佛知見（展示佛的知見）。乘此寶乘游于南方。如果住於十迴向（菩薩修行階位），就是悟佛知見（領悟佛的知見）。乘此寶乘游于西方。如果住於十地（菩薩修行階位）等覺，就是入佛知見道（進入佛的知見之道）。乘此寶乘游于北方。如果住于妙覺（佛果），就是乘此寶乘直至道場（成佛的場所）。名為到達薩婆若中安住。理即大乘的體性如同虛空，所以說是乘不動不出。簡略地說明一心三觀（於一心中修三種觀）成就一佛乘完畢。第六，從斷結（斷除煩惱）的角度解釋凈名（維摩詰）的含義。三觀成就凈名的含義，大致分為三點：一，說明不思議斷結（不可思議的斷除煩惱）；二，成就凈名之義；三，攝法（總攝佛法）。一，說明不思議斷結。如果說三觀一定能斷除三諦（空、假、中）之惑，證得三諦之理，智慧、斷惑、功德成就，名為清凈，無垢稱（維摩詰的稱號），這類似於拙度（小乘）的觀點。不是這部經所闡明的不思議斷惑。現在說明不思議的三觀，見到不思議三諦之理，不斷見思（見惑和思惑）、塵沙（如塵沙般眾多的煩惱）、無明（根本的迷惑）之惑，與三諦之理相應。一心三觀的智慧不妨礙煩惱，煩惱不障礙一心三觀的智慧。智慧不斷除迷惑而與真理相應，就是不斷除煩惱而進入涅槃。所以這部經說，『不斷癡愛（愚癡和貪愛）而生起光明』。

【English Translation】 English version 'Unable to cling to love' signifies the Contemplation-Practice Vehicle (the vehicle of practice through contemplation). The Similarity-to-Truth Great Vehicle, as described in Siming (a place in the Tiantai school), is the attainment of purity of the six senses. As stated in the Lotus Sutra, the Five-Fold Verification of Truth Great Vehicle is the stage from the Initial Aspiration Dwelling (a stage in the bodhisattva path) up to Near-Perfect Enlightenment (a bodhisattva close to Buddhahood). The Sixth, Ultimate Great Vehicle, is the Wonderful Enlightenment Ground (Buddhahood). As the Lotus Sutra says, the Buddha dwells in the Great Vehicle, adorned with the power of Dharma, Samadhi, and Wisdom attained. Therefore, the Great Perfection of Wisdom Sutra says, 'This vehicle emerges from the Three Realms (Desire Realm, Form Realm, Formless Realm) and dwells in Sarvajnata (all-knowing wisdom, the wisdom of the Buddha).' This vehicle is unmoving and does not emerge. Therefore, the Great Vehicle of Principle (the inherent Buddha-nature in principle) begins with the arising of the Bodhi Mind (aspiration to become a Buddha), achieving the Name-Only Stage (Buddha-nature in name only), the Contemplation-Practice Stage (practice through contemplation), and the Similarity-to-Truth Stage (similar to enlightenment). This is the vehicle emerging from the Three Realms. The Lotus Sutra says, 'Riding this precious vehicle, travel in all directions, playing joyfully until reaching the Bodhi-mandala (place of enlightenment).' If one attains the Five-Fold Verification of Truth, one dwells in the Ten Dwellings (stages of bodhisattva practice), opening the Buddha's knowledge and vision. Riding this precious vehicle, travel to the East. If one dwells in the Ten Practices (stages of bodhisattva practice), it is showing the Buddha's knowledge and vision. Riding this precious vehicle, travel to the South. If one dwells in the Ten Dedications (stages of bodhisattva practice), it is realizing the Buddha's knowledge and vision. Riding this precious vehicle, travel to the West. If one dwells in the Ten Grounds (stages of bodhisattva practice) and Near-Perfect Enlightenment, it is entering the path of the Buddha's knowledge and vision. Riding this precious vehicle, travel to the North. If one dwells in Wonderful Enlightenment (Buddhahood), it is riding this precious vehicle until reaching the Bodhi-mandala. It is called dwelling in Sarvajnata. The nature of the Great Vehicle of Principle is like space, therefore it is said that the vehicle is unmoving and does not emerge. Briefly explaining the One Mind Three Contemplations (cultivating three contemplations in one mind) accomplishing the One Buddha Vehicle is complete. Sixth, explaining the meaning of Vimalakirti (Pure Name) from the perspective of cutting off afflictions (kleshas). The meaning of Vimalakirti accomplished by the Three Contemplations is roughly divided into three points: One, explaining the inconceivable cutting off of afflictions; Two, accomplishing the meaning of Vimalakirti; Three, encompassing the Dharma (summarizing the Buddha's teachings). One, explaining the inconceivable cutting off of afflictions. If it is said that the Three Contemplations can certainly cut off the delusions of the Three Truths (Emptiness, Provisional Existence, Middle Way), realize the principle of the Three Truths, and that wisdom, cutting off afflictions, and merit are accomplished, this is called purity, the name of Vimalakirti. This is similar to the view of the Hinayana (Small Vehicle). It is not the inconceivable cutting off of afflictions explained in this sutra. Now explaining the inconceivable Three Contemplations, seeing the principle of the inconceivable Three Truths, without cutting off the delusions of views and thoughts (view delusions and thought delusions), dust-like afflictions (numerous afflictions like dust), and ignorance (fundamental delusion), being in accordance with the principle of the Three Truths. The wisdom of the One Mind Three Contemplations does not hinder afflictions, and afflictions do not obstruct the wisdom of the One Mind Three Contemplations. Wisdom does not cut off delusions but is in accordance with the truth, which is entering Nirvana without cutting off afflictions. Therefore, this sutra says, 'Without cutting off ignorance and craving, arising from brightness.'

脫。菩薩住是解脫。能以須彌內于芥子。種種示現也。問曰。何意決須不斷煩惱而入涅槃是不思議解脫之相耶。答曰。須彌入芥子。小不障大大不閡小。故云不思議耳。今有煩惱結惑不障智慧涅槃。智慧涅槃不閡煩惱結惑。乃名不可思議。若其無惑有智而入涅槃稱不思議者。今即反難亦應無小有大論不思議也。二用三觀釋毗摩羅詰栗致為凈無垢稱義者。凈名居士因緣所生之心三諦之理性常皎然。目之為凈。不斷三諦惑障能起一心三觀三智之明脫。明脫雖處三惑之內。不為三惑所染。故稱無垢。一心三智會三諦之理。大用無方稱機而化故名為稱。故云凈無垢稱也。三明三觀攝一切法。三觀既攝一切法。凈無垢稱亦攝一切法也。所言攝一切法者。略明攝七種法也。一攝理。二攝結業。三攝依正報。四攝智。五攝行。六攝位。七攝教。此七法攝一切佛法。罄無不收。是故若能善解三觀通達凈無垢之名。則解一切佛法無滯閡也。第七三觀通此經文者即為三意。一釋室外。二釋室內。三釋出室。一釋室外。三觀成佛國因果之義。已如明宗所說。此是釋佛國品也。次折體二種入空可以釋方便品訶諸國王長者也。體假入空第二觀釋弟子品。訶十弟子之意正在此也。次第三中道第一義觀釋菩薩品。訶四大菩薩也。二明入室六品。若問疾

品凈名空室以疾而臥。即表中道第一義諦觀相應修智之果。依常寂國現空室相也。慰喻有疾菩薩自調伏其心者。即是用三觀慰喻有疾菩薩。有疾菩薩亦用三觀已調三諦之惑疾也。不思議解脫品即是等三觀修智之果住于正道。雙照二諦。種種示現。次釋觀眾生品者。即是正用初觀釋也。次釋佛道品者。即是第二觀釋也。次釋入不二法門者。即是用第三觀釋也。次釋香積品者。還用第三觀雙照二諦垢凈俱游釋也。問曰。室內既正明不思議義。何得約別相三觀以通諸品也。答曰。經文一往似約別相三觀而說。細尋意趣。悉通入一心中道也。三出室。菩薩行品見阿閦佛品者即用三觀通釋佛國因果。同前佛國之意也。次釋法供養屬累二品。流通分是流通室內室外三觀折伏抑訶之意耳。

維摩經玄疏卷第二大正藏第 38 冊 No. 1777 維摩經玄疏

維摩經玄疏卷第三

天臺山修禪寺沙門智顗撰

第三明四教分別者。前明三觀釋凈無垢稱約理智無惑。智慧稱理稱緣故受凈無垢稱之號。但以眾生機緣不同。致有頓漸之異不定秘密之殊。是以古今諸師各為理釋。今所立義意異前規。故無言之理悉檀赴緣而巧說略撰四教。以暢其宗用通毗摩羅詰之名。若能達斯旨者。非但此經文義皎然。漸頓不定

【現代漢語翻譯】現代漢語譯本：《凈名空室品》講述了維摩詰（Vimalakirti，一位在家菩薩的名字）因病而臥。這實際上表明瞭與中道第一義諦觀相應的修智之果。這是依據常寂光土而示現空室之相。慰問和開導有疾病的菩薩，使其自我調伏內心，這便是用三種觀（空觀、假觀、中觀）來慰問有疾病的菩薩。有疾病的菩薩也用三種觀來調伏三諦（空諦、假諦、中諦）之惑疾。《不思議解脫品》就是等同於三種觀修智之果，安住于正道，同時照亮二諦（真諦、俗諦），種種示現。接下來解釋《觀眾生品》，就是正式使用初觀（空觀）來解釋。接下來解釋《佛道品》，就是用第二觀（假觀）來解釋。接下來解釋《入不二法門品》，就是用第三觀（中觀）來解釋。接下來解釋《香積品》，還是用第三觀（中觀）同時照亮二諦，在垢與凈之間自在遊歷來解釋。有人問：既然室內已經明確闡明了不思議的意義，為何還要用別相的三觀來貫通各個品呢？回答說：經文表面上看起來像是用別相的三觀來說明，但仔細探尋其意趣，全部都通入一心之中道。三、出室。《菩薩行品》和《見阿閦佛品》就是用三種觀來貫通解釋佛國因果，與前面的佛國之意相同。接下來解釋《法供養品》和《屬累品》，流通分是流通室內室外三種觀折伏抑訶之意罷了。

《維摩經玄疏卷第二》《大正藏》第38冊 No. 1777 《維摩經玄疏》

《維摩經玄疏卷第三》天臺山修禪寺沙門智顗撰

第三，闡明四教的分別。前面闡明三種觀，解釋凈無垢稱（Vimalakirti，維摩詰的另一個名字），是約理智無惑而言。智慧與理相應，與緣相應，所以接受凈無垢稱的稱號。只是因為眾生的根機和緣分不同，才會有頓悟和漸悟的差異，以及不定和秘密的差別。因此，古今的各位法師各自按照自己的理解來解釋。現在所立的義理與之前的不同。所以，無言之理，悉檀（Siddhanta，佛陀教法的分類）爲了適應因緣而巧妙地解說，簡略地撰寫四教，來暢達其宗旨，用以貫通毗摩羅詰（Vimalakirti，維摩詰的另一個名字）之名。如果能夠通達這個宗旨，不僅這部經的文義清晰明瞭，而且漸悟、頓悟、不定...

【English Translation】 English version: The chapter 'Pure Name Empty Room' describes Vimalakirti (Vimalakirti, the name of a lay bodhisattva) lying ill. This actually indicates the fruit of cultivating wisdom corresponding to the Middle Way First Truth contemplation. This is based on the Land of Eternal Tranquility manifesting the appearance of an empty room. Comforting and encouraging sick bodhisattvas to subdue their minds is using the three contemplations (emptiness, provisional existence, and the middle way) to comfort sick bodhisattvas. Sick bodhisattvas also use the three contemplations to subdue the afflictions of the three truths (emptiness, provisional existence, and the middle way). The chapter 'Inconceivable Liberation' is equivalent to the fruit of cultivating wisdom through the three contemplations, abiding in the right path, simultaneously illuminating the two truths (ultimate truth and conventional truth), and manifesting various appearances. Next, explaining the chapter 'Seeing Living Beings' is formally using the initial contemplation (emptiness) to explain. Next, explaining the chapter 'Buddha Path' is using the second contemplation (provisional existence) to explain. Next, explaining the chapter 'Entering the Gate of Non-Duality' is using the third contemplation (the middle way) to explain. Next, explaining the chapter 'Fragrant Accumulation' is still using the third contemplation (the middle way) to simultaneously illuminate the two truths, freely traveling between defilement and purity to explain. Someone asks: Since the meaning of inconceivable has already been clearly explained in the room, why is it necessary to use the three contemplations of distinct characteristics to connect the various chapters? The answer is: The text appears to be explaining using the three contemplations of distinct characteristics, but upon careful examination of its intent, it all leads to the Middle Way of the One Mind. Three, leaving the room. The chapters 'Bodhisattva Conduct' and 'Seeing Akshobhya Buddha' use the three contemplations to connect and explain the cause and effect of the Buddha Land, which is the same as the meaning of the previous Buddha Land. Next, explaining the chapters 'Offering of the Dharma' and 'Entrustment', the distribution section is merely circulating the meaning of subduing and restraining the three contemplations inside and outside the room.

《Vimalakirti Sutra Profound Commentary, Volume 2》 T38, No. 1777 《Vimalakirti Sutra Profound Commentary》

《Vimalakirti Sutra Profound Commentary, Volume 3》 Composed by the Shramana Zhiyi of the Chan Monastery on Mount Tiantai

Third, clarifying the distinctions of the Four Teachings. The previous explanation of the three contemplations, explaining the Pure Name Without Defilement (Vimalakirti, another name for Vimalakirti), is in terms of reason and wisdom without delusion. Wisdom corresponds to reason and corresponds to conditions, therefore receiving the title of Pure Name Without Defilement. It is only because the faculties and conditions of sentient beings are different that there are differences in sudden and gradual enlightenment, as well as differences in uncertainty and secrecy. Therefore, various masters of the past and present have each explained according to their own understanding. The doctrine now established is different from the previous ones. Therefore, the principle of non-speaking, the Siddhantha (Siddhanta, classification of Buddha's teachings) skillfully explains in order to adapt to conditions, briefly writing the Four Teachings to express its purpose, using it to connect the name of Vimalakirti (Vimalakirti, another name for Vimalakirti). If one can understand this purpose, not only will the meaning of this sutra be clear and understandable, but also gradual enlightenment, sudden enlightenment, uncertainty...

秘密之蹤皆無滯也。今明此義略開七重。

第一釋四教名　第二辨所詮　第三約位分別　第四明權實　第五對觀心　第六通諸經論　第七銷此經文

第一釋四教名者即為四意。一釋三藏教名。二釋通教名。三釋別教名。四釋圓教名。第一釋三藏教名者。此教明因緣生滅四聖諦理。正教小乘傍化菩薩。所言三藏者。一修多羅藏。二毗尼藏。三阿毗曇藏。一修多羅藏者。修多羅此或言無翻。或言有翻者亦有多家不同。而多用法本為翻。所謂出世言教之本故云法本。即是四阿含經也。二毗尼藏者。此翻言滅。佛說作無作戒滅身口之惡。是故云滅。即是八十誦律也(因從果得名也)。三阿毗曇藏者。阿毗曇此翻言無比法。聖人智慧分別法義戒定無比故云無比法。若佛自分別法相義。若弟子分別法相。皆名阿毗曇也。此之三法通名藏者。藏以含藏為義。但解者不同。有言文能含理故名為藏。有言理能含文故名為藏。今言三法之名各是一句。三名各含文理故名藏也。阿含即是定藏故云次第求也。毗尼即是戒藏故云因緣求也。阿毗曇即是慧藏故云性相求也。此教的屬小乘。故法華云。貪著小乘三藏學者。第二釋通教名。通者同也。三乘同稟故名為通。此教明因緣即空無生四真諦理。是摩訶衍教之初門也。正為菩薩傍兼

【現代漢語翻譯】秘密的軌跡都沒有阻礙。現在爲了闡明這個意義，略微展開七重含義。

第一，解釋四教（si jiao）的名稱；第二，辨別所詮釋的內容；第三，根據修行位次進行分別；第四，闡明權巧和真實；第五，對照觀心；第六，貫通各部經論；第七，解釋《法華經》的經文。

第一，解釋四教（si jiao）的名稱，這包含四層含義：一，解釋三藏教（san zang jiao）的名稱；二，解釋通教（tong jiao）的名稱；三，解釋別教（bie jiao）的名稱；四，解釋圓教（yuan jiao）的名稱。第一，解釋三藏教（san zang jiao）的名稱。此教闡明因緣生滅的四聖諦（si sheng di）之理，主要教化小乘，附帶教化菩薩。所謂三藏（san zang）是指：一，修多羅藏（xiu duo luo zang）；二，毗尼藏（pi ni zang）；三，阿毗曇藏（a pi tan zang）。一，修多羅藏（xiu duo luo zang），修多羅（xiu duo luo）在這裡有的翻譯為『無』，有的翻譯為『有』，也有多種不同的說法，但大多采用『法本』來翻譯。所謂出世間言教的根本，所以稱為『法本』，也就是四阿含經（si a han jing）。二，毗尼藏（pi ni zang），這裡翻譯為『滅』。佛陀所說的作戒和無作戒，能滅除身口之惡，所以稱為『滅』，也就是八十誦律（ba shi song lü）（因為從結果得到名稱）。三，阿毗曇藏（a pi tan zang），阿毗曇（a pi tan）這裡翻譯為『無比法』。聖人的智慧能分別法義，戒定無比，所以稱為『無比法』。無論是佛陀自己分別法相義理，還是弟子分別法相，都稱為阿毗曇（a pi tan）。這三種法統稱為藏，『藏』有含藏的意思。但解釋的人不同，有人說文字能包含義理，所以稱為藏；有人說義理能包含文字，所以稱為藏。現在說這三種法的名稱各自是一句話，三個名稱各自包含文和理，所以稱為藏。阿含（a han）就是定藏，所以說是次第求；毗尼（pi ni）就是戒藏，所以說是因緣求；阿毗曇（a pi tan）就是慧藏，所以說是性相求。此教義理屬於小乘，所以《法華經》（Fa Hua Jing）說：『貪著小乘三藏（san zang）學者』。第二，解釋通教（tong jiao）的名稱。『通』是共同的意思，三乘（san cheng）共同稟受，所以稱為通。此教闡明因緣即空無生的四真諦（si zhen di）之理，是大乘（mo he yan）教的入門。

【English Translation】 The traces of secrets are all without obstruction. Now, to clarify this meaning, I will briefly unfold seven aspects.

First, explain the names of the Four Teachings (Si Jiao); second, distinguish what is being explained; third, differentiate according to the stages of practice; fourth, clarify the provisional and the real; fifth, compare with the contemplation of the mind; sixth, connect with various sutras and treatises; seventh, interpret the text of this sutra.

First, explaining the names of the Four Teachings (Si Jiao) involves four meanings: one, explaining the name of the Tripitaka Teaching (San Zang Jiao); two, explaining the name of the Shared Teaching (Tong Jiao); three, explaining the name of the Distinct Teaching (Bie Jiao); four, explaining the name of the Perfect Teaching (Yuan Jiao). First, explaining the name of the Tripitaka Teaching (San Zang Jiao). This teaching elucidates the principle of the Four Noble Truths (Si Sheng Di) of conditioned arising and ceasing, primarily teaching the Hinayana and secondarily transforming Bodhisattvas. The so-called Tripitaka (San Zang) refers to: one, the Sutra Pitaka (Xiu Duo Luo Zang); two, the Vinaya Pitaka (Pi Ni Zang); three, the Abhidharma Pitaka (A Pi Tan Zang). One, the Sutra Pitaka (Xiu Duo Luo Zang), 『Sutra』 (Xiu Duo Luo) here is sometimes translated as 『non-existent』 and sometimes as 『existent,』 and there are various different interpretations, but most often it is translated as 『Dharma Root.』 It is the root of the world-transcending teachings, hence it is called 『Dharma Root,』 which refers to the Four Agamas (Si A Han Jing). Two, the Vinaya Pitaka (Pi Ni Zang), here translated as 『extinction.』 The precepts of action and non-action spoken by the Buddha extinguish the evils of body and speech, hence it is called 『extinction,』 which refers to the Eighty Recitations of the Vinaya (Ba Shi Song Lü) (the name is derived from the result). Three, the Abhidharma Pitaka (A Pi Tan Zang), 『Abhidharma』 (A Pi Tan) here is translated as 『Unsurpassed Dharma.』 The wisdom of the sages distinguishes the meaning of the Dharma, and the precepts and samadhi are unsurpassed, hence it is called 『Unsurpassed Dharma.』 Whether it is the Buddha himself distinguishing the characteristics and meanings of the Dharma, or the disciples distinguishing the characteristics of the Dharma, all are called Abhidharma (A Pi Tan). These three Dharmas are collectively called Pitaka, and 『Pitaka』 means containing. However, the interpreters differ. Some say that the text can contain the principle, hence it is called Pitaka; others say that the principle can contain the text, hence it is called Pitaka. Now it is said that the names of these three Dharmas are each a sentence, and each of the three names contains both text and principle, hence it is called Pitaka. Agama (A Han) is the Samadhi Pitaka, so it is said to be sought in sequence; Vinaya (Pi Ni) is the Precept Pitaka, so it is said to be sought through conditions; Abhidharma (A Pi Tan) is the Wisdom Pitaka, so it is said to be sought through nature and characteristics. This teaching belongs to the Hinayana, so the Lotus Sutra (Fa Hua Jing) says: 『Those who are attached to the Tripitaka (San Zang) of the Hinayana.』 Second, explaining the name of the Shared Teaching (Tong Jiao). 『Shared』 means common. The Three Vehicles (San Cheng) commonly receive it, hence it is called Shared. This teaching elucidates the principle of the Four Noble Truths (Si Zhen Di) of conditioned arising, which is emptiness and non-birth, and is the initial gate of the Mahayana (Mo He Yan) teaching.

二乘故。大品經勸學品明欲學三乘悉教當學般若。所言通者乃有多涂略出八義。一教通。二理通。三智通。四斷通。五行通。六位通。七因通。八果通。教通者。三乘同稟幻化即空之教也。理通者。同是遍真之理也。智通者。同得巧度一切智也。斷通者。界內惑斷同也。行通者。見思無漏行同也。位通者。從干慧地乃至辟支佛地位皆同也。因通者。九無閡同也。果通者。九解脫二種涅槃之果同也。通義有八。而但名通教者。若不因通教則不知理通乃至成通果也。故諸大乘方等及諸般若有二乘得道者。皆同稟此教也。第三釋別教名者。別者不共之名也。此教不共二乘人說但教菩薩故名別教。此教正明因緣假名無量四聖諦理。的化菩薩不涉二乘。所言別者義乃多涂略出八意。一教別。二理別。三智別。四斷別。五行別。六位別。七因別。八果別。故名別教。教別者說恒沙佛法但為菩薩也。理別者藏識有恒沙俗諦之理也。智別者道種智也。斷別者恒沙無知界外見思無明斷也。行別者菩薩歷劫修自行化他之行也。位別者三十心伏無明是賢位十地發真斷無明是聖位也。因別者無閡金剛因也。果別者解脫大涅槃四德果也。別義有八而但名別教者。若不因別教則不知別理乃至得別果也。問曰。何故不說為不共教而作別教之名。答曰。

【現代漢語翻譯】現代漢語譯本因為有二乘的緣故。《大品經·勸學品》中闡明，想要學習三乘，都應當學習般若。所說的『通』，有很多途徑，簡略地列出八種含義：一是教通，二是理通，三是智通，四是斷通，五是行通，六是位通，七是因通，八是果通。教通，是指三乘共同稟受幻化即空的教義。理通，是指共同證得遍真之理。智通，是指共同獲得巧妙度化一切的智慧。斷通，是指在界內斷除迷惑相同。行通，是指見思二惑的無漏行相同。位通，是指從干慧地乃至辟支佛的地位都相同。因通，是指九無礙相同。果通，是指九解脫和二種涅槃的果位相同。『通』的含義有八種，但只稱為通教，是因為如果不通過通教，就無法瞭解理通，乃至成就通果。所以，諸如大乘方等經典以及各種般若經典中，有二乘人得道的，都是共同稟受此通教的教義。第三，解釋別教的名稱。『別』是不共的意思。此教不是為二乘人說的，只是教導菩薩，所以稱為別教。此教主要闡明因緣假名和無量四聖諦的道理，專門教化菩薩，不涉及二乘。所說的『別』，含義也很多，簡略地列出八種意義：一是教別，二是理別，三是智別，四是斷別，五是行別，六是位別，七是因別，八是果別。所以稱為別教。教別，是指所說的恒沙佛法只是爲了菩薩。理別，是指藏識中有恒沙俗諦的道理。智別，是指道種智（Dào zhǒng zhì）。斷別，是指斷除恒沙無知和界外見思無明。行別，是指菩薩經歷劫數修行，既修自行又修化他之行。位別，是指三十心伏無明是賢位，十地發真斷無明是聖位。因別，是指無礙金剛因。果別，是指解脫大涅槃和四德果。『別』的含義有八種，但只稱為別教，是因為如果不通過別教，就無法瞭解別理，乃至獲得別果。問：為什麼不稱為不共教，而稱為別教呢？答：

【English Translation】 English version It is because of the Two Vehicles (èr shèng). The 'Encouragement to Study' chapter of the Mahaprajnaparamita Sutra (Dà pǐn jīng) clarifies that if one wishes to study the Three Vehicles (sān shèng), one should learn Prajna (bōrě). The term 'common' (tōng) has many paths, briefly outlining eight meanings: first, common in teaching (jiào tōng); second, common in principle (lǐ tōng); third, common in wisdom (zhì tōng); fourth, common in severance (duàn tōng); fifth, common in practice (xíng tōng); sixth, common in stages (wèi tōng); seventh, common in cause (yīn tōng); and eighth, common in effect (guǒ tōng). Common in teaching means that the Three Vehicles commonly receive the teaching of illusion and emptiness. Common in principle means commonly realizing the principle of universal truth. Common in wisdom means commonly attaining the wisdom to skillfully liberate all. Common in severance means the same severance of delusions within the realms. Common in practice means the same non-outflow practices of view and thought. Common in stages means the same stages from the Dry Wisdom Ground (gān huì dì) up to the stage of Pratyekabuddha (pìzhīfó). Common in cause means the same nine unobstructednesses. Common in effect means the same fruits of the nine liberations and two kinds of Nirvana (nièpán). The meaning of 'common' has eight aspects, but it is only called the Common Teaching (tōng jiào) because if one does not go through the Common Teaching, one cannot understand the common principle, and thus cannot achieve the common fruit. Therefore, in various Mahayana (dàchéng) Vaipulya (fāngděng) sutras and various Prajna (bōrě) sutras, those of the Two Vehicles who attain the Way all commonly receive the teachings of this Common Teaching. Third, explaining the name of the Distinct Teaching (bié jiào). 'Distinct' (bié) means 'not shared'. This teaching is not spoken for the people of the Two Vehicles, but only teaches Bodhisattvas (púsà), so it is called the Distinct Teaching. This teaching mainly clarifies the principles of conditioned arising, provisional names, and the immeasurable Four Noble Truths (sì shèngdì), specifically transforming Bodhisattvas without involving the Two Vehicles. The term 'distinct' also has many meanings, briefly outlining eight aspects: first, distinct in teaching (jiào bié); second, distinct in principle (lǐ bié); third, distinct in wisdom (zhì bié); fourth, distinct in severance (duàn bié); fifth, distinct in practice (xíng bié); sixth, distinct in stages (wèi bié); seventh, distinct in cause (yīn bié); and eighth, distinct in effect (guǒ bié). Therefore, it is called the Distinct Teaching. Distinct in teaching means that the Dharma (fó fǎ) spoken like the sands of the Ganges River is only for Bodhisattvas. Distinct in principle means that the Alaya Consciousness (cángshì) contains the principles of mundane truth like the sands of the Ganges River. Distinct in wisdom means the Wisdom of the Path Kinds (dào zhǒng zhì). Distinct in severance means severing ignorance like the sands of the Ganges River and the views and thoughts of outside the realms. Distinct in practice means that Bodhisattvas cultivate self-benefit and benefit others through kalpas (jié). Distinct in stages means that subduing ignorance with the Thirty Minds is the position of the Worthy, and developing truth and severing ignorance in the Ten Grounds is the position of the Sage. Distinct in cause means the unobstructed Vajra (jīngāng) cause. Distinct in effect means the fruit of liberation, Great Nirvana (dà nièpán), and the Four Virtues. The meaning of 'distinct' has eight aspects, but it is only called the Distinct Teaching because if one does not go through the Distinct Teaching, one cannot understand the distinct principle, and thus cannot attain the distinct fruit. Question: Why is it not called the 'Not Common Teaching' but called the 'Distinct Teaching'? Answer:

大智論明大共般若。即是不共二乘人說。如不思議經。今明別教如說方等大品。二乘共聞說。而別教菩薩兼欲簡非圓教別雖異通猶未圓也。第四釋圓教者。圓以不偏為義。此教明不思議因緣中道實相之理。事理具足不偏不別。但化最上利根大士故名圓教也。所言圓教者義乃多涂略說有八。一教圓。二理圓。三智圓。四斷圓。五行圓。六位圓。七因圓。八果圓。教圓者直說一實諦言教不偏也。理圓者一實即法界海理不偏也。智圓者一切種智也。斷圓者五住圓斷也。行圓者一行一切行也。位圓者從初一地具足諸地功德也。因圓者雙照二諦自然流入也。果圓者妙覺不思議三德之果不縱不橫也。圓義有八而但名圓教者。若不因圓教則不知圓理乃至得成圓果也。問曰。四教出何經論。答曰。四教散在諸經論。無處而不明也。如上引法華經所明貪著小乘三藏學者。成實論云。故我正欲論三藏中實義。豈非三藏教也。大品經勸學品勸三乘同學般若。中論云。得諸法實相有三種人。豈非通教也。無量義經云。摩訶般若華嚴海空宣說菩薩歷劫修行。大智論云。般若有二種。一者共二乘說。二不共二乘說。如此等經論豈非別教也。華嚴經明圓滿修多羅。此經明一念知一切法即是坐道場。大品經具足品云。一心具萬行。法華經云。合掌以敬心

【現代漢語翻譯】現代漢語譯本大智度論闡明了不與二乘（聲聞乘和緣覺乘）共通的般若（智慧）。例如《不思議經》所說。現在闡明別教，如《方等大品經》所說，二乘之人也能共同聽聞，而別教菩薩也兼顧到，想要區分于圓教。別教雖然不同於通教，但仍未達到圓滿。第四，解釋圓教，圓的意思是不偏頗。此教闡明了不可思議因緣中的中道實相之理。事和理都具備，不偏頗也不分別。只是教化最上等的利根大士，所以稱為圓教。所說的圓教，意義有很多方面，簡略地說有八種：一、教圓；二、理圓；三、智圓；四、斷圓；五、行圓；六、位圓；七、因圓；八、果圓。教圓，是直接說一實諦的言教，沒有偏頗。理圓，是一實即法界海的道理，沒有偏頗。智圓，是一切種智。斷圓，是五住煩惱的圓滿斷除。行圓，是一行即一切行。位圓，是從初地就具足了諸地的功德。因圓，是雙照二諦，自然流入。果圓，是妙覺不可思議的三德之果，不縱也不橫。圓的意義有八種，但只稱為圓教，是因為如果不通過圓教，就不知道圓理，乃至成就圓果。問：四教出自哪些經論？答：四教散見於各種經論，沒有哪個地方不闡明的。如上面引用的《法華經》所闡明的貪著小乘三藏的學者。《成實論》說：『所以我正要論述三藏中的真實意義。』這難道不是三藏教嗎？《大品經·勸學品》勸三乘之人共同學習般若。《中論》說：『證得諸法實相的有三種人。』這難道不是通教嗎？《無量義經》說：『摩訶般若、華嚴海空宣說了菩薩歷劫修行。』《大智度論》說：『般若有兩種，一種是與二乘共同說的，一種是不與二乘共同說的。』如此等等經論，難道不是別教嗎？《華嚴經》闡明圓滿的修多羅。此經闡明一念知一切法，就是坐在道場。《大品經·具足品》說：『一心具足萬行。』《法華經》說：『合掌以敬心』

【English Translation】 English version The Mahaprajnaparamita-sastra (大智度論) elucidates the Prajna (般若, wisdom) that is not shared with the Two Vehicles (二乘, Shravakayana and Pratyekabuddhayana). As stated in the Inconceivable Sutra (不思議經). Now, it clarifies the Distinct Teaching (別教), as described in the Vaipulya Sutra (方等大品經), which the Two Vehicles can also hear together. However, the Bodhisattvas of the Distinct Teaching also aim to differentiate themselves from the Perfect Teaching (圓教). Although the Distinct Teaching differs from the Common Teaching (通教), it has not yet reached perfection. Fourth, explaining the Perfect Teaching, 'perfect' means without partiality. This teaching elucidates the principle of the Middle Way's True Nature (中道實相) within inconceivable conditions. Both phenomena and principle are complete, without partiality or distinction. It only transforms the most superior individuals with sharp faculties, hence it is called the Perfect Teaching. The so-called Perfect Teaching has many aspects, briefly summarized as eight: 1. Perfect Teaching (教圓), 2. Perfect Principle (理圓), 3. Perfect Wisdom (智圓), 4. Perfect Cessation (斷圓), 5. Perfect Practice (行圓), 6. Perfect Stage (位圓), 7. Perfect Cause (因圓), 8. Perfect Effect (果圓). Perfect Teaching means directly speaking the teaching of the One True Reality (一實諦), without partiality. Perfect Principle means the principle of the One Reality being the Dharma Realm Sea (法界海), without partiality. Perfect Wisdom is All-Knowing Wisdom (一切種智). Perfect Cessation is the complete cessation of the five aggregates of affliction (五住煩惱). Perfect Practice means one practice is all practices (一行一切行). Perfect Stage means from the first ground (初地), one fully possesses the merits of all grounds. Perfect Cause means simultaneously illuminating the Two Truths (二諦), naturally flowing in. Perfect Effect is the fruit of the wondrously enlightened, inconceivable Three Bodies (三德), neither vertical nor horizontal. Although there are eight aspects of perfection, it is only called the Perfect Teaching because without the Perfect Teaching, one would not know the Perfect Principle, and thus not attain the Perfect Fruit. Question: From which sutras and treatises do the Four Teachings originate? Answer: The Four Teachings are scattered throughout various sutras and treatises; there is no place where they are not elucidated. As the Lotus Sutra (法華經) cited above elucidates, those who are attached to the Small Vehicle's (小乘) Three Baskets (三藏) of teachings. The Tattvasiddhi Shastra (成實論) says: 'Therefore, I intend to discuss the true meaning within the Three Baskets.' Is this not the Three Baskets Teaching? The Exhortation to Learning chapter of the Mahaprajnaparamita Sutra (大品經·勸學品) encourages the three vehicles to study Prajna together. The Madhyamaka-karika (中論) says: 'There are three types of people who attain the true nature of all dharmas.' Is this not the Common Teaching? The Immeasurable Meanings Sutra (無量義經) says: 'Mahaprajna, the Flower Garland Sea (華嚴海空), proclaims the Bodhisattva's practice through countless kalpas.' The Mahaprajnaparamita-sastra (大智度論) says: 'There are two types of Prajna: one is shared with the Two Vehicles, and one is not shared with the Two Vehicles.' Are these not the Distinct Teaching? The Avatamsaka Sutra (華嚴經) elucidates the perfect sutra. This sutra elucidates that knowing all dharmas in a single thought is sitting in the Bodhimanda (道場). The Chapter on Completeness of the Mahaprajnaparamita Sutra (大品經·具足品) says: 'One mind possesses ten thousand practices.' The Lotus Sutra (法華經) says: 'Joining palms with respectful mind.'

欲聞具足道。涅槃經云。是大涅槃名諸佛法界。大智論云。三智其實一心得。如此等諸經論豈非並明圓教也。是義在下。自當分明。問曰。四教之文乃當散在經論。而未見一處經論聚明。答曰。雖復無的四教名目。今映傍大乘經論立四教名義者。如大涅槃經明四不可說。有因緣故亦可得說四種之說以化前緣。即是四教也。大涅槃經明四番轉四諦法輪。即是四教之意也。法華經明三草二木一地所生。即是四教意也。中論破諸異執。既說因緣所生四句通佛四說。即是四教之意也。如此等四種說法隨機利物。即是四教義皆是四教之異名耳。問曰。法華經云。佛平等說如一味雨。何曾定有四說之殊。答曰。上來處處引四不可說有因緣故亦可得說。尚未曾定有一說。何曾定有四教耶。但以眾生有四種根性不同。所謂下中上上上四根不同。致感四說四教之殊。即是法華經明三草二木一地所生之譬譬此四根也。故此經云。佛以一音演說法。眾生隨類各得解者。即是四根異解佛教不同也。但諸經明義不同。自有異說異解一解一說異解一說一解無說無解。故此經云。其說法者無說無示。其聽法者無聞無得。若達此意四教點空立義何所疑哉。問曰。四教義與地論人四宗義同不。答曰。若人問言四諦與四大同不此云何。答今不依四宗立四教者

【現代漢語翻譯】現代漢語譯本：想聽聞具足圓滿的佛道。《涅槃經》中說：『這大涅槃被稱為諸佛的法界。』《大智度論》中說：『三種智慧實際上是在一心之中獲得的。』像這些經論難道不是都在闡明圓教嗎？這個道理在下文自然會分明。問：四教的文字只是分散在經論之中，而沒有看到哪一部經論集中闡明。答：雖然沒有明確的四教名目，現在參照大乘經論來建立四教的名義，例如《大涅槃經》闡明四種不可說，因為有因緣的緣故，也可以說四種說法來教化之前的緣分，這就是四教。《大涅槃經》闡明四番轉四諦法輪，這就是四教的意義。《法華經》闡明三草二木一地所生，這就是四教的意義。《中論》破斥各種不同的執著，既然說了因緣所生的四句可以貫通佛的四種說法，這就是四教的意義。像這些四種說法隨機應變地利益眾生，這些四教的意義都是四教的別名罷了。問：《法華經》說：『佛平等地說法，像一種味道的雨。』哪裡曾有確定的四種說法的差別？答：上面處處引用四種不可說，因為有因緣的緣故也可以說，尚未曾確定只有一種說法，哪裡曾確定有四教呢？只是因為眾生有四種不同的根性，所謂下根、中根、上根、上上根四種根性不同，才感應到四種說法四教的差別，這就是《法華經》闡明三草二木一地所生的譬喻所比喻的這四種根性。所以這部經說：『佛用一種聲音演說佛法，眾生隨著各自的類別而各自理解。』這就是四種根性不同，對佛教的理解也不同。但是各種經典闡明的意義不同，自然有不同的說法不同的理解，一種理解一種說法，不同的理解一種說法，一種理解沒有說法，沒有理解。所以這部經說：『說法的人沒有說也沒有指示，聽法的人沒有聽也沒有得到。』如果通達這個意思，那麼四教點空立義還有什麼可懷疑的呢？問：四教的意義和《地論》人的四宗義相同嗎？答：如果有人問四諦和四大相同嗎，這該怎麼回答？現在不依據四宗來建立四教。

【English Translation】 English version: Wanting to hear the complete path. The Nirvana Sutra says: 'This Great Nirvana is called the Dharma Realm of all Buddhas.' The Mahaprajnaparamita Sastra says: 'The three wisdoms are actually attained in one mind.' Do not these sutras and treatises all clarify the perfect teaching? This meaning will become clear below. Question: The texts of the four teachings are scattered in the sutras and treatises, and I have not seen any sutra or treatise that clearly explains them in one place. Answer: Although there are no specific names for the four teachings, we now establish the meaning of the four teachings by referring to the Mahayana sutras and treatises. For example, the Great Nirvana Sutra clarifies the four unspeakables. Because of conditions, four kinds of teachings can also be spoken to transform previous conditions. This is the four teachings. The Great Nirvana Sutra clarifies the four turnings of the Four Noble Truths wheel, which is the meaning of the four teachings. The Lotus Sutra clarifies the three grasses, two trees, and one land that are born, which is the meaning of the four teachings. The Madhyamaka-karika refutes various different attachments. Since it says that the four sentences arising from conditions can connect the Buddha's four teachings, this is the meaning of the four teachings. These four kinds of teachings benefit sentient beings according to their capacity. The meanings of these four teachings are all different names for the four teachings. Question: The Lotus Sutra says: 'The Buddha speaks equally, like rain of one flavor.' Where have there ever been definite differences in the four teachings? Answer: Above, we have repeatedly quoted the four unspeakables. Because of conditions, they can also be spoken. There has not yet been a definite one teaching. Where has there ever been a definite four teachings? It is only because sentient beings have four different natures, namely the lower, middle, upper, and highest upper roots, that they perceive the differences in the four teachings. This is the metaphor of the three grasses, two trees, and one land in the Lotus Sutra, which is a metaphor for these four roots. Therefore, this sutra says: 'The Buddha uses one voice to expound the Dharma, and sentient beings understand according to their own categories.' This means that the four roots have different understandings and different Buddhist teachings. However, the meanings clarified by the sutras are different. There are naturally different teachings and different understandings, one understanding and one teaching, different understandings and one teaching, one understanding and no teaching, and no understanding. Therefore, this sutra says: 'The one who speaks the Dharma has nothing to say and nothing to show, and the one who listens to the Dharma has nothing to hear and nothing to gain.' If you understand this meaning, what doubts are there about establishing the meaning of the four teachings? Question: Are the meanings of the four teachings the same as the meanings of the four schools of the Dasabhumika Sutra people? Answer: If someone asks if the Four Noble Truths are the same as the four great elements, how should we answer? Now we do not establish the four teachings based on the four schools.

。意乃多涂略出三妨。一四宗名義言方似滯。二細尋研核。立名作義似如不便。三四宗名義雖言富博。一家往望攝佛教門。猶有所闕。一四宗名義言方似滯者。彼不依四不可說。用四悉檀說則成滯也。二細尋研核名義似如不便者。彼之四宗毗曇明見有得通可許。因緣為宗。三假是世諦。見世諦未得道。何得以假名為宗。成論明見空得道。何不以空宗也。且大智論明三藏教有三門得道。空是第二門無假名門也。又大智論彈方廣人取十諭。說一切法不生不滅失般若意。豈得幻化為不真宗也。今咨曰。不真宗即是通教。真宗即是通宗者。宗則通真不真。不真何得沒宗而用教。真宗何意無教而立宗。宗若無教何得知真耶。答曰。楞伽經云。說通教童蒙宗通教菩薩。故以真為通宗也。又咨曰。若爾前因緣假名不真。皆是教童蒙。不應立宗名也。如是覆卻並決意。謂立四宗名似如不便也。今言四教者。佛從初得道至大涅槃。顯示一切法門無非言教也。三四宗明義。若比古今實為富博。一家往望攝佛法意。猶大有所闕。今采諸經論立四教義。一教各有四門。四教合有十六門。即是十六宗明義也。彼因緣假名兩宗似此所明三藏教有空二門相參猶闕昆勒門及非有非空門也。彼不真宗明如幻化。似與此通教有門相參。餘三門彼所不明。彼真

【現代漢語翻譯】現代漢語譯本：意乃多途略出三妨：一是四宗（指俱舍宗、成實宗、律宗、禪宗）名義言辭方面似乎有所滯礙；二是仔細尋研覈實，立名作義似乎有所不便；三是四宗名義雖然言辭豐富廣博，但從一家之言來看，要涵蓋佛教的所有法門，仍然有所欠缺。一是四宗名義言辭方面似乎有所滯礙，是因為他們不依據四不可說（指有、無、亦有亦無、非有非無），用四悉檀（指世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來解說，就會造成滯礙。二是仔細尋研覈實，立名作義似乎有所不便，是因為他們的四宗中，毗曇宗（即俱舍宗）明明認為有得通（指通過修行獲得證悟）是可以允許的，以因緣為宗。三假（指假名、假法、假位）是世俗諦，見世俗諦的人還沒有得道，怎麼能以假名為宗呢？成論宗（即成實宗）明明認為空得道，為什麼不以空為宗呢？而且《大智度論》明明說三藏教有三門得道：空是第二門，沒有假名門啊。又《大智度論》批評方廣道人（指一些大乘佛教徒）取十喻（指如幻、如焰、如水中月等），說一切法不生不滅，失去了般若的意義，怎麼能以幻化為不真宗呢？現在我問：不真宗就是通教（指三乘共通的教法），真宗就是通宗的人。宗則貫通真與不真，不真怎麼能捨棄宗而只用教呢？真宗又為何沒有教而只有宗呢？宗如果沒有教，又怎麼知道什麼是真呢？回答說：《楞伽經》說，說通教的是童蒙，宗通教的是菩薩，所以以真為通宗。又問：如果這樣，那麼前面的因緣假名不真，都是教童蒙的，不應該立為宗名啊。像這樣反覆辯駁並下定論，認為立四宗名似乎有所不便。現在說四教，是說佛從最初得道到大涅槃，所顯示的一切法門無非是言教。三是四宗明義，如果和古今相比，確實是豐富廣博的，但從一家之言來看，要涵蓋佛法的意義，仍然有很大的欠缺。現在我採納諸經論，立四教義，一教各有四門，四教合起來有十六門，也就是十六宗明義。他們的因緣假名兩宗，似乎和這裡所說的三藏教的空二門相似，但還缺少昆勒門（不可得門）以及非有非空門。他們的不真宗，說明如幻如化，似乎和這裡的通教有門相似，其餘三門他們沒有說明。他們的真

【English Translation】 English version: The intention is to briefly point out three shortcomings in many ways: First, the terminology of the four schools (referring to the Abhidharma school, the Satyasiddhi school, the Vinaya school, and the Chan school) seems to be stagnant. Second, careful examination and verification reveal that establishing names and creating meanings seems inconvenient. Third, although the terminology of the four schools is rich and extensive, from the perspective of one school, it still falls short of encompassing all the Dharma doors of Buddhism. The reason why the terminology of the four schools seems stagnant is that they do not rely on the four inexpressibles (referring to existence, non-existence, both existence and non-existence, and neither existence nor non-existence). Using the four Siddhanthas (referring to the world Siddhantha, the individual Siddhantha, the remedial Siddhantha, and the first principle Siddhantha) for explanation will cause stagnation. The reason why careful examination and verification reveal that establishing names and creating meanings seems inconvenient is that among their four schools, the Abhidharma school clearly believes that attaining enlightenment through practice is permissible, with causation as its principle. The three provisionalities (referring to provisional name, provisional Dharma, and provisional position) are conventional truth. Those who see conventional truth have not yet attained the Way. How can they take provisional name as the principle? The Satyasiddhi school clearly believes that emptiness leads to enlightenment. Why not take emptiness as the principle? Moreover, the Mahaprajnaparamita Shastra clearly states that the Tripitaka teachings have three doors to enlightenment: emptiness is the second door, and there is no provisional name door. Furthermore, the Mahaprajnaparamita Shastra criticizes the followers of Vaipulya (referring to some Mahayana Buddhists) for taking the ten similes (referring to illusion, flame, moon in water, etc.) and saying that all dharmas are neither born nor destroyed, losing the meaning of Prajna. How can they take illusion as the unreal principle? Now I ask: The unreal principle is the common teaching (referring to the teachings common to the three vehicles), and the real principle is the person who understands the common principle. The principle connects the real and the unreal. How can the unreal abandon the principle and only use the teaching? Why does the real principle have no teaching but only the principle? If the principle has no teaching, how can one know what is real? The answer is: The Lankavatara Sutra says that those who speak of the common teaching are children, and those who understand the common principle are Bodhisattvas. Therefore, reality is taken as the common principle. Again, I ask: If so, then the previous causation and provisional name are unreal, and they are all teachings for children. They should not be established as the name of the principle. Like this, repeatedly refuting and concluding, it is considered that establishing the names of the four schools seems inconvenient. Now, saying the four teachings means that from the initial attainment of the Way to the Great Nirvana, all the Dharma doors revealed by the Buddha are nothing but verbal teachings. Third, the meaning of the four schools, compared to ancient and modern times, is indeed rich and extensive, but from the perspective of one school, there are still great shortcomings in encompassing the meaning of the Buddha's Dharma. Now I adopt various sutras and treatises to establish the meaning of the four teachings. Each teaching has four doors, and the four teachings together have sixteen doors, which are the meanings of the sixteen schools. Their two schools of causation and provisional name seem similar to the two doors of emptiness in the Tripitaka teachings mentioned here, but they still lack the Kunle door (the door of unobtainability) and the door of neither existence nor non-existence. Their unreal principle explains illusion and transformation, which seems similar to the door of existence in the common teaching here, but they do not explain the other three doors. Their real

宗似與此別教有門相參。三門彼所不明。是則四宗明義但得與三教四門相參。圓教四門彼所不明。四教猶有十二門。彼四宗所不明也。又護身法師用五宗明義。四宗如前。長立法界宗。似與此圓教有門相參。四教猶有十一門。彼所不明也。耆阇法師用六宗明義。三宗似與此三門相參。如上分別。彼真宗與此通教空門相參。彼常宗似與此別教有門相參。彼圓宗似與此圓教有門相參。此四教猶有十門。彼六宗所不明也。故知四宗五宗六宗雖言古今已來明義富博。今家往望攝佛教門猶有所闕也。所以前明四悉檀義者。正是述一家通教說法與古今說法運用不同也。前明三觀豎破諸法略為數十番。次此下明四教所詮約諸教立義。其尋覽者則知與諸禪師及三論師破義及立義意不同也。問曰。四教遍通眾經。何得的用通此經也。答曰。今撰四教義遍通諸經別有大本。略撮其要通此經文者。正言此經具明四教入道。故須知大意也。但諸師多采經通論。致令晚生。皆謂論富經貧。今采經論通經意。欲令後生知經富論貧也。敬重大乘真佛所說功德無量是入道正因。輕經重論甚可傷也。第二辨所詮者。夫教是能詮。理是所詮。故因理設教。由教顯理。即理非教。即教非理。離理無教。離教無理。故思益經云。菩提之中無文字。文字之中亦無菩

提。離菩提無文字。離文字無菩提。以離菩提無文字故約理而施教。離文字無菩提故施教即能顯理。是則教為能詮理為所詮意在於此。所言理者即是諦也。今約諦明理。由理起教。教能詮理。教是能詮。理是所詮。就所詮義略為四意。一約四諦理明所詮。二約三諦理明所詮。三明二諦理明所詮。四約一諦理明所詮。第一約四諦明所詮者即為三意。一明所詮四諦理。二明能詮教。三明約經論。一明所詮四諦理者有四種四諦。一生滅四諦。二無生四諦。三無量四諦。四無作四諦。大意出大涅槃經。二明能詮教者。即是四教能詮四種四諦理也。即為四。一三藏教詮生滅四諦理。二明通教詮無生四真諦理。三明別教詮無量四諦理。四明圓教詮無作四諦理也。三明對經論者即為二意。一對經二對論。一對經者。若華嚴經多明別圓兩教詮無量無作二種四諦理。聲聞經但明三藏教詮生滅四諦理。大集方等及此經明四教詮四種四諦理。摩訶般若多明三教詮三種四諦理。法華經但說圓經詮無作四諦理。大涅槃明四教詮四種四諦理也。二明對論者。若別通經論類經可知。若通申經論如中論破一切內外顛倒執諍竟。外人問曰。若一切世間皆空無所有者。即應無生無滅。以無生滅故則無四諦四沙門果三寶。若受空法。有如此等過。論主答曰。汝

今實不能知空空因緣。諸佛依二諦為眾生說法。若不知二諦則不知真佛法。以有空義故則一切法得成。若無空義者。一切法則不成。一切法成者有四諦四沙門果三寶也。今釋此語論主破執見既盡明有四諦四沙門果三寶者。即是申摩訶衍教三種四諦三種四沙門果三種三寶也。問曰。云何得知。答曰。論主說偈故知有也。偈云。因緣所生法我說即是空。此偈申通教大乘詮無生四諦四沙門果三寶也。偈云亦名為假名。即是申別教大乘詮無量四聖諦四沙門果三寶也。偈云亦名中道義。即是圓教大乘詮無作四實諦四沙門果三寶也。破申之意大乘三教祇用一偈。作論之功妙在於此。次後說兩品。初品云。問曰。已知摩訶衍入第一義。今欲聞聲聞經入第一義。論主具明生滅十二因緣。破六十二見入第一義。即是為鈍根聲聞弟子說因緣生滅相。生滅因緣即是生滅四諦四沙門果三寶也。中論前申摩訶衍通別圓三教三種四諦四沙門果三寶。后兩品申三藏生滅四諦四沙門果三寶者。以後世人根轉鈍。應須還用此教。是則中論文略而義富。申佛四教既明詮於四諦之理已顯故言有四諦也。乃是如意殊論非唼水殊論也。若不解此義。單復織假未知。若為通經四假通經意終難見也。第二約三諦明四教所詮之理者即為三意。一明三諦所詮理。二明能詮四

【現代漢語翻譯】現代漢語譯本：現在我確實無法理解空性的因緣。諸佛依據二諦（世俗諦和勝義諦）為眾生說法。如果不知道二諦，就無法瞭解真正的佛法。因為有空性的意義，所以一切法才能成立。如果沒有空性的意義，一切法就不能成立。一切法成立，就有了四諦（苦、集、滅、道）、四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）和三寶（佛、法、僧）。現在解釋這段話，論主的破除執見的闡述已經詳盡，明確了有四諦、四沙門果和三寶，這就是闡述摩訶衍（大乘）教的三種四諦、三種四沙門果和三種三寶。有人問：『如何得知？』回答說：『因為論主說了偈頌，所以知道有。』偈頌說：『因緣所生法，我說即是空。』這首偈頌闡述了通教大乘，詮釋了無生的四諦、四沙門果和三寶。偈頌說：『亦名為假名。』這就是闡述別教大乘，詮釋了無量的四聖諦、四沙門果和三寶。偈頌說：『亦名中道義。』這就是圓教大乘，詮釋了無作的四實諦、四沙門果和三寶。破除和闡述的用意在於，大乘三教只用一首偈頌。作論的功力巧妙就在於此。接下來講述兩品。初品說：『有人問：已經瞭解了摩訶衍進入第一義諦，現在想聽聞聲聞經進入第一義諦。』論主詳細闡明了生滅十二因緣，破除了六十二見，進入第一義諦。這就是為鈍根的聲聞弟子講述因緣生滅的相狀。生滅因緣就是生滅四諦、四沙門果和三寶。中論前面闡述了摩訶衍通教、別教、圓教三種四諦、三種四沙門果和三種三寶，後面兩品闡述了三藏教的生滅四諦、四沙門果和三寶，這是因為後世的人根器轉為遲鈍，應該還需要使用這種教法。因此，《中論》的文字簡略而意義豐富。闡述佛陀的四教，既然已經明確地詮釋了四諦的道理，所以說有四諦。這是如意珠的論述，而不是唼水鳥的論述。如果不理解這個意義，對於單、復、織、假就無法理解，如果想要通達經文，四假通經的意義終究難以見到。第二，約三諦（空諦、假諦、中諦）來闡明四教所詮釋的道理，分為三個方面。一是闡明三諦所詮釋的道理，二是闡明能詮的四教。明四教

【English Translation】 English version: Now, I truly cannot understand the causes and conditions of emptiness. All Buddhas preach to sentient beings based on the two truths (conventional truth and ultimate truth). If one does not understand the two truths, one cannot understand the true Buddha-dharma. Because of the meaning of emptiness, all dharmas can be established. If there is no meaning of emptiness, all dharmas cannot be established. When all dharmas are established, there are the Four Noble Truths (suffering, origin, cessation, path), the Four Fruits of a Śrāmaṇa (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat), and the Three Jewels (Buddha, Dharma, Sangha). Now, explaining this passage, the treatise master's exposition of refuting attachments is already exhaustive, clarifying that there are the Four Noble Truths, the Four Fruits of a Śrāmaṇa, and the Three Jewels, which is to expound the three kinds of Four Noble Truths, three kinds of Four Fruits of a Śrāmaṇa, and three kinds of Three Jewels of the Mahāyāna (Great Vehicle) teaching. Someone asks: 'How can we know this?' The answer is: 'Because the treatise master recited a verse, we know that there is.' The verse says: 'The dharmas that arise from causes and conditions, I say are emptiness.' This verse expounds the Common Teaching of the Mahāyāna, explaining the unarisen Four Noble Truths, Four Fruits of a Śrāmaṇa, and Three Jewels. The verse says: 'They are also called provisional names.' This is to expound the Distinct Teaching of the Mahāyāna, explaining the immeasurable Four Noble Truths, Four Fruits of a Śrāmaṇa, and Three Jewels. The verse says: 'They are also called the meaning of the Middle Way.' This is the Perfect Teaching of the Mahāyāna, explaining the non-active Four Real Truths, Four Fruits of a Śrāmaṇa, and Three Jewels. The intention of refuting and expounding is that the three teachings of the Mahāyāna use only one verse. The skill of writing the treatise lies in this. Next, two chapters are discussed. The first chapter says: 'Someone asks: Having already understood the Mahāyāna entering the first principle, now I want to hear the Śrāvakayāna sutras entering the first principle.' The treatise master explained in detail the twelve links of dependent origination of arising and ceasing, refuting the sixty-two views, and entering the first principle. This is to explain to the disciples of the Śrāvakayāna with dull roots the characteristics of arising and ceasing of dependent origination. The dependent origination of arising and ceasing is the Four Noble Truths of arising and ceasing, the Four Fruits of a Śrāmaṇa, and the Three Jewels. The Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) previously expounded the three teachings of the Mahāyāna—Common, Distinct, and Perfect—three kinds of Four Noble Truths, three kinds of Four Fruits of a Śrāmaṇa, and three kinds of Three Jewels. The latter two chapters expound the Four Noble Truths of arising and ceasing, the Four Fruits of a Śrāmaṇa, and the Three Jewels of the Tripiṭaka teaching, because people in later generations have duller faculties and should still use this teaching. Therefore, the text of the Mūlamadhyamakakārikā is concise but rich in meaning. Since the exposition of the Buddha's four teachings has clearly explained the principle of the Four Noble Truths, it is said that there are the Four Noble Truths. This is a discourse like a wish-fulfilling jewel, not a discourse like a water-lapping bird. If one does not understand this meaning, one cannot understand the single, compound, woven, and provisional. If one wants to understand the sutras, the meaning of using the four provisional to understand the sutras will ultimately be difficult to see. Second, explaining the principles explained by the four teachings in terms of the three truths (the truth of emptiness, the truth of provisional existence, and the truth of the middle way) is divided into three aspects. One is to explain the principles explained by the three truths, and the second is to explain the four teachings that can explain.

教。三約經論。一明三諦所詮理者。三諦名義具出瓔珞仁王兩經。經云。一有諦二無諦三中道第一義諦。有諦者。如世人心所見理名為有諦。亦名俗諦。無諦者。出世人心所見理名為無諦。亦名真諦。中道第一義諦者。諸佛菩薩之所見理名中道第一義諦。亦名一實諦。故大涅槃經云。凡夫者有。二乘者無。諸佛菩薩不有不無。三諦義至釋入不二法門品當略明也。二明能詮四教者即為四。一三藏教但詮二諦理。所以稟教之流不聞佛性常住涅槃。二通教亦但詮二諦理。所以稟教之流亦不聞佛性常住涅槃。三乘猶存灰斷之果也。三別教別詮三諦理。所以稟教之流三十心但成二觀二智方便。登地方乃見佛性入法流也。四圓教圓詮三諦。稟教之流初心即開佛知見。自然流入薩婆若海也。三明對經論者。華嚴但詮假名俗諦中道。又解云。華嚴教詮別三諦一心。三藏漸教詮真俗二諦。方等大乘之教詮三諦。一往同華嚴。摩訶般若亦具詮三諦。一往同華嚴。法華但詮一心三諦。涅槃備詮三諦。一往亦同華嚴也。諸論隨經類之可知。中論偈云。因緣所生法我說即是空。此即詮真諦。亦名為假名即詮俗諦也。亦名中道義即詮中道第一義諦也。此偈即是申摩訶衍詮三諦理。若下兩品明聲聞經入第一義。此即是別申三藏。教詮二諦理也。第三約

二諦明所詮者亦為三意。一正明所詮理。二明能詮教。三約經論。一明所詮理者即是二諦理也。二諦有二種。一者理外二諦。二者理內二諦。若真諦非佛性即是理外之二諦。真諦即佛性即是理內之二諦也。一理外二諦有二種。一者不即二諦生滅二諦也。二者相即二諦無生二諦也。故大品經云。即色是空非色滅空。色滅方空是不即二諦。即色是空相即二諦也。二明理內二諦亦有二種。一不即二諦。二相即二諦。不即二諦即是無量二諦。故大涅槃經云。分別世諦有無量相。第一義諦有無量相。非諸聲聞緣覺所知也。二相即二諦無作二諦也。二明能詮四教者。若三藏教詮于理外不即二諦。若通教詮于理外相即二諦。別教詮于理內不即二諦。圓教詮于理內相即二諦也。三對經論者。華嚴經詮理內二種二諦。三藏教詮理外不即之二諦。方等大乘詮理內理外四種二諦。摩訶般若詮理外相即二諦理內二種二諦。法華經但詮理內相即二諦。涅槃經通詮理內理外四種二諦。諸論通經類之可解。中論偈云。因緣所生法我說即是空。此申理外相即之二諦。亦名為假名亦名中道義。此申理內不相即相即之二諦。后兩品明聲聞入第一義。即是申三藏教詮理外不相即二諦也。第四約一諦理明所詮者亦為三意。一者正明所詮理。二明能詮教。三約經論

【現代漢語翻譯】現代漢語譯本關於二諦（Two Truths）闡明所詮釋的內容，也有三重含義：第一，正面闡明所詮釋的道理；第二，闡明能詮釋的教義；第三，結合經論進行說明。第一，闡明所詮釋的道理，即是二諦的道理。二諦有兩種：一是理外二諦，二是理內二諦。如果真諦（Ultimate Truth）不是佛性（Buddha-nature），那就是理外二諦；如果真諦就是佛性，那就是理內二諦。第一，理外二諦有兩種：一是不即二諦，即生滅二諦（Truths of arising and ceasing）；二是相即二諦，即無生二諦（Truths of non-arising）。所以《大品經》（Mahaprajnaparamita Sutra）說：『即色是空，不是色滅了才是空。色滅了才是空，是不即二諦；即色是空，是相即二諦。』第二，闡明理內二諦也有兩種：一是不即二諦；二是相即二諦。不即二諦就是無量二諦（immeasurable Two Truths）。所以《大涅槃經》（Mahaparinirvana Sutra）說：『分別世俗諦（Conventional Truth）有無量相，第一義諦（Ultimate Truth）有無量相，這不是聲聞（Sravakas）和緣覺（Pratyekabuddhas）所能知道的。』二是相即二諦，即無作二諦（non-created Two Truths）。第二，闡明能詮釋的四教（Four Teachings）：如果三藏教（Tripitaka Teaching）詮釋理外不即二諦；如果通教（Common Teaching）詮釋理外相即二諦；別教（Distinct Teaching）詮釋理內不即二諦；圓教（Perfect Teaching）詮釋理內相即二諦。第三，對應經論：《華嚴經》（Avatamsaka Sutra）詮釋理內兩種二諦；三藏教詮釋理外不即的二諦；方等大乘（Vaipulya Mahayana）詮釋理內理外四種二諦；《摩訶般若》（Mahaprajnaparamita）詮釋理外相即二諦，理內兩種二諦；《法華經》（Lotus Sutra）只詮釋理內相即二諦；《涅槃經》（Nirvana Sutra）通詮理內理外四種二諦。各種論著可以參照經文來理解。《中論》（Madhyamaka-karika）的偈頌說：『因緣所生法，我說即是空。』這是闡述理外相即的二諦，也叫做假名（provisional name），也叫做中道義（Middle Way）。後面兩品闡明聲聞進入第一義諦，就是闡述三藏教詮釋理外不相即二諦。第四，依據一諦理（One Truth）闡明所詮釋的內容，也有三重含義：第一，正面闡明所詮釋的道理；第二，闡明能詮釋的教義；第三，結合經論進行說明。

【English Translation】 English version Regarding the Two Truths' (Dve Satyas) clarification of what is being explained, there are also three meanings: First, directly clarifying the principle being explained; second, clarifying the teaching that can explain it; and third, explaining in relation to the sutras and treatises. First, clarifying the principle being explained is the principle of the Two Truths. There are two types of Two Truths: one is the Two Truths external to principle, and the other is the Two Truths internal to principle. If the Ultimate Truth (Paramartha Satya) is not Buddha-nature (Buddha-dhatu), then it is the Two Truths external to principle; if the Ultimate Truth is Buddha-nature, then it is the Two Truths internal to principle. First, the Two Truths external to principle have two types: one is the non-identical Two Truths, which are the Truths of arising and ceasing; the other is the mutually identical Two Truths, which are the Truths of non-arising. Therefore, the Mahaprajnaparamita Sutra says: 'Form is emptiness, not that form ceases and then becomes emptiness. Form ceasing and then becoming emptiness is the non-identical Two Truths; form is emptiness is the mutually identical Two Truths.' Second, clarifying the Two Truths internal to principle also has two types: one is the non-identical Two Truths; the other is the mutually identical Two Truths. The non-identical Two Truths are the immeasurable Two Truths. Therefore, the Mahaparinirvana Sutra says: 'Distinguishing the Conventional Truth (Samvriti Satya) has immeasurable aspects, and the Ultimate Truth has immeasurable aspects, which are not known by Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers).' The second is the mutually identical Two Truths, which are the non-created Two Truths. Second, clarifying the Four Teachings (Caturvidha-dharma-cakra) that can explain: If the Tripitaka Teaching (Tripiṭaka) explains the non-identical Two Truths external to principle; if the Common Teaching (Sadharana) explains the mutually identical Two Truths external to principle; the Distinct Teaching (Asadharana) explains the non-identical Two Truths internal to principle; the Perfect Teaching (Paripurna) explains the mutually identical Two Truths internal to principle. Third, corresponding to the sutras and treatises: The Avatamsaka Sutra explains the two types of Two Truths internal to principle; the Tripitaka Teaching explains the non-identical Two Truths external to principle; the Vaipulya Mahayana explains the four types of Two Truths internal and external to principle; the Mahaprajnaparamita explains the mutually identical Two Truths external to principle, and the two types of Two Truths internal to principle; the Lotus Sutra only explains the mutually identical Two Truths internal to principle; the Nirvana Sutra comprehensively explains the four types of Two Truths internal and external to principle. Various treatises can be understood by referring to the sutras. The verses of the Madhyamaka-karika say: 'Whatever arises from conditions, I say is emptiness.' This elucidates the mutually identical Two Truths external to principle, also called provisional name (prajñapti), also called the meaning of the Middle Way (Madhyama Pratipada). The latter two chapters clarify that Sravakas enter the Ultimate Truth, which elucidates the Tripitaka Teaching explaining the non-identical Two Truths external to principle. Fourth, according to the principle of One Truth (Eka Satya) clarifying what is being explained, there are also three meanings: First, directly clarifying the principle being explained; second, clarifying the teaching that can explain it; and third, explaining in relation to the sutras and treatises.

。一明所詮理者即是一諦理也。何等名為一諦。諦名審實。審實之法即是不二。豈是三諦。二諦皆名審實。今明真俗說為諦者。但是方便實非諦也。故涅槃經云。所言二諦其實是一。如來方便為化眾生故說為二。譬如日月不轉醉人見轉。當知唯有不轉之日。不醉之人同見。豈別有迴轉之日。若實有轉日者。不醉之人亦應並見也。一諦如真日。二諦如轉日。真日審實可名一諦。轉日不實何有二諦。方便說二。實義不成故非諦也。今以此一實諦為所詮之理也。二明能詮之教者。若藏教通教正是煩惱惡酒未吐。唯詮轉日說有二諦。不能詮一實諦也。若別教詮一實諦。如離轉日有不轉日。圓教詮一實諦。轉日即不轉日也。三對經論者。若華嚴教詮真俗即一實諦。帶不即之方便。若三藏教一向不詮一實諦也。若方等教詮一實諦同華嚴。摩訶般若教詮一實亦同華嚴。故無量義經云。佛成道以來四十餘年未顯真實。今謂何有不說實諦。但或時赴緣開二諦三諦不即一諦之方便。所覆法華教詮一實諦。無復不即之方便。但論一切即一實諦也。故法華經說。二萬億日月燈明佛。皆云諸法實相義已為汝等說。今佛放光明助發實相義。諸佛法久后要當說真實。正直舍方便但說無上道。若涅槃經同方等通釋。入佛性為異。諸論隨經類之可解。如中

【現代漢語翻譯】現代漢語譯本：一、所詮釋的理，即是唯一的真諦之理。什麼是唯一的真諦呢？真諦的意思是審定真實。審定真實的法就是不二之法。怎麼會是三諦呢？二諦都可以稱為審定真實。現在說明真諦和俗諦說是真諦，但這只是方便說法，實際上並非真諦。所以《涅槃經》說：『所說的二諦，其實是一。如來爲了方便教化眾生，所以說為二。』譬如太陽和月亮沒有轉動，喝醉的人看見它們在轉動。應當知道只有不轉動的太陽，沒有喝醉的人共同看見。難道還有別的迴轉的太陽嗎？如果真的有轉動的太陽，沒有喝醉的人也應該一起看見。一諦就像真實的太陽，二諦就像轉動的太陽。真實的太陽審定真實，可以稱為一諦。轉動的太陽不真實，哪裡有什麼二諦？方便說為二，實際意義上不能成立，所以不是真諦。現在用這唯一的真實諦作為所詮釋的理。二、說明能詮釋的教法。如果藏教和通教，正是煩惱的惡酒還沒有吐出來，只詮釋轉動的太陽，說有二諦，不能詮釋唯一的真實諦。如果別教詮釋唯一的真實諦，就像離開轉動的太陽有不轉動的太陽。圓教詮釋唯一的真實諦，轉動的太陽就是不轉動的太陽。三、對照經論。如果《華嚴經》詮釋真諦和俗諦就是唯一的真實諦，帶有不即的方便。如果三藏教始終不詮釋唯一的真實諦。如果方等教詮釋唯一的真實諦，與《華嚴經》相同。《摩訶般若經》詮釋唯一的真實諦也與《華嚴經》相同。所以《無量義經》說：『佛成道以來四十多年，沒有顯現真實。』現在說為什麼沒有說真實諦？只是有時應機緣開示二諦、三諦、不即一諦的方便。所覆蓋的《法華經》詮釋唯一的真實諦，沒有不即的方便，只論一切即是唯一的真實諦。所以《法華經》說：『二萬億日月燈明佛，都說諸法實相義已經為你們說了。』現在佛放光明，幫助闡發實相義。諸佛的法，很久以後要當說真實，正直捨棄方便，只說無上道。如果《涅槃經》與方等經相同，通達解釋，以入佛性為差異。各種論著可以按照經的類別來理解，如《中論》。

【English Translation】 English version: 1. The principle explained by 'one truth' (一諦, yī dì) is the principle of the single, ultimate truth. What is meant by 'one truth'? 'Truth' (諦, dì) means 'verified reality'. The verified reality is non-duality. How could it be the 'three truths'? The 'two truths' can both be called 'verified reality'. Now, explaining the 'true' and 'conventional' as 'truths' is merely a provisional explanation; in reality, they are not truths. Therefore, the Nirvana Sutra says: 'What are called the two truths are actually one. The Tathagata, for the sake of expediently teaching sentient beings, speaks of them as two.' It is like the sun and moon not moving, but a drunken person sees them as moving. One should know that only the non-moving sun is seen by sober people. Is there another sun that revolves? If there were a revolving sun, sober people should also see it. The 'one truth' is like the real sun; the 'two truths' are like the revolving sun. The real sun is verified reality and can be called the 'one truth'. The revolving sun is not real; how can there be 'two truths'? Speaking of 'two' is a provisional explanation; the actual meaning cannot be established, so it is not a truth. Now, we use this single, real truth as the principle to be explained. 2. Explaining the teaching that can explain it: If the Tripitaka teaching (藏教, Zàng jiào) and the shared teaching (通教, Tōng jiào) are like the evil wine of afflictions not yet vomited out, they only explain the revolving sun, saying there are two truths, and cannot explain the single, real truth. If the distinct teaching (別教, Bié jiào) explains the single, real truth, it is like there being a non-revolving sun apart from the revolving sun. The perfect teaching (圓教, Yuán jiào) explains the single, real truth: the revolving sun is the non-revolving sun. 3. Comparing with sutras and treatises: If the Avatamsaka Sutra explains the true and conventional as the single, real truth, it carries the expedient of non-identity. If the Tripitaka teaching does not explain the single, real truth at all. If the Vaipulya teaching (方等教, Fāng děng jiào) explains the single, real truth, it is the same as the Avatamsaka Sutra. The Mahaprajnaparamita Sutra explains the single truth and is also the same as the Avatamsaka Sutra. Therefore, the Infinite Meaning Sutra says: 'Since the Buddha attained enlightenment, for more than forty years, he has not revealed the truth.' Now, why is it said that the real truth has not been spoken? It is only that sometimes, according to circumstances, the expedient of the two truths, three truths, and non-identity with the one truth are opened up. The Lotus Sutra, which covers everything, explains the single, real truth, without the expedient of non-identity, only discussing that everything is the single, real truth. Therefore, the Lotus Sutra says: 'The two million myriad sun-moon-lamp Buddhas all said that the meaning of the true aspect of all dharmas has already been spoken for you.' Now, the Buddha emits light to help reveal the meaning of the true aspect. The Buddhas' Dharma, after a long time, should speak the truth, directly abandoning expedients, and only speak the unsurpassed path. If the Nirvana Sutra is the same as the Vaipulya Sutra, it is a general explanation, with the difference being entering the Buddha-nature. Various treatises can be understood according to the category of the sutras, such as the Madhyamaka-karika.

論偈云亦名中道義。此即是申一實諦之教也。故青目釋云。遮二邊故名為中道。即是遮因緣空邊假邊。非此二邊則非真俗二諦名一實諦也。故大涅槃經云。一實諦者則無二也。又云。無二之性即是實性。無二之性即是入不二法門。又一實諦者即是不生不生不生不生不可說故。凈名居士默然杜口。文殊稱歎意在此也。第三約四教位分別凈無垢稱位者即為五意。一約三藏教明凈無垢稱義。二約通教明凈無垢稱義。三約別教明凈無垢稱義。四約圓教明凈無垢稱義。五約五味譬以結成。第一約三藏教明位釋凈無垢稱義者。尋佛三藏教赴緣多涂。言其正要不出四門入道一有門二空門三有無門四非有非無門。今正用毗曇有門以判位也。三門明菩薩義既不度。豈可繆論。今約有門釋凈無垢稱義即為三意。一明開三乘。二略明三藏教辨菩薩位。三釋凈無垢稱名。第一略明開三乘者。佛于生生不可說非三之理用四悉檀。約苦集道開三乘教門。赴三種行人之根緣。令同得滅諦涅槃也。故法華經云。為求聲聞者說應四諦法。度生老病死究竟涅槃。為求辟支佛者說應十二因緣法。為求菩薩者說應六波羅蜜法。令得三菩提成一切種智。若聲聞小乘教門苦諦為初觀四諦入道。發真無漏斷正使盡。位登羅漢具足三明及八解脫。既無慈悲度物。現身而入

涅槃。故大智論說。如獐在獵圍。驚怖跳出都不顧群。今不約此判凈名位也。若緣覺中乘教門集諦為初觀十二因緣。發真無漏斷三界結盡。侵除習氣具足三明及八解脫。雖有少慈悲不能度物。亦於一世即入涅槃。故智度論云。如鹿在獵圍。驚跳自出雖顧𥄝群怖不停待。今亦不就此判凈名位。若菩薩大乘慈悲弘誓不捨眾生。為物心大教門。以道諦為初修行六度。化一切眾生共出三界。至成佛果利益功圓方入涅槃。故大智論云。如大香像在于獵圍。雖遭刀箭擁群共出。此是大士位懷。故須約此判凈名位也。第二明三藏教菩薩位者略為七。一發菩提心。二行菩薩道。三種三十二相業。四六度成滿。五一生補處。六生兜率陀天。七八相成道。一明發菩提心者。如釋迦牟尼菩薩。於過去世為陶師。值前釋迦牟尼佛。供養彼佛已即發菩提心。愿未來得作佛時還名釋迦。時佛可其愿也。問曰。何名發菩提心。答曰。緣生滅四諦起慈悲四弘誓願即是發菩提心也。二明行菩薩行者。即是三阿僧祇劫行六度也。從過去釋迦牟尼佛至罽那尸棄佛名一阿僧祇劫。從此常離女人身。爾時不自知我當作佛不作佛。今謂是五停心別相總相四念處觀用此觀心修波羅蜜也。爾時未發暖解而有慈悲誓願。安撫生死心無怯弱。故能壞女人業常受男子身也。爾時

【現代漢語翻譯】現代漢語譯本：涅槃（Nirvana）。所以《大智度論》（Mahaprajnaparamita-sastra）說，就像獐子在獵人的包圍圈裡，驚慌恐懼地跳出去，完全不顧及同伴。現在我們不按照這個來判斷維摩詰（Vimalakirti）的地位。如果緣覺（Pratyekabuddha）以中乘教門，以集諦（Samudaya-satya）為初觀，觀察十二因緣（Twelve Nidanas），發起真正的無漏智慧，斷除三界（Three Realms）的煩惱，清除習氣，具足三明（Threefold Knowledge）和八解脫（Eight Deliverances），雖然有少許慈悲心，但不能度化眾生，也在一生中就進入涅槃。所以《智度論》說，就像鹿在獵人的包圍圈裡，驚慌跳出，雖然顧及同伴，但因為恐懼而不敢停留等待。現在我們也不按照這個來判斷維摩詰的地位。如果菩薩（Bodhisattva）以大乘慈悲的弘大誓願，不捨棄眾生，以利益眾生為大教門，以道諦（Marga-satya）為初觀，修行六度（Six Paramitas），教化一切眾生共同脫離三界，直到成就佛果，利益圓滿才進入涅槃。所以《大智度論》說，就像大香像在獵人的包圍圈裡，即使遇到刀箭，也擁護著同伴一起出去。這是大士（Mahasattva）的胸懷。所以必須按照這個來判斷維摩詰的地位。第二，說明三藏教（Tripitaka）菩薩的地位，大致分為七個階段：一、發菩提心（Bodhicitta）；二、行菩薩道（Bodhisattva Path）；三、種三十二相業（Cause of Thirty-two Marks）；四、六度圓滿；五、一生補處（Ekajati-pratibaddha）；六、生兜率陀天（Tushita Heaven）；七、八相成道（Eight Aspects of Enlightenment）。一、說明發菩提心，如釋迦牟尼菩薩（Sakyamuni Bodhisattva），在過去世為陶師，遇到前釋迦牟尼佛（Sakyamuni Buddha），供養了那位佛之後，就發菩提心，愿未來成佛時還叫釋迦。當時的佛認可了他的願望。問：什麼叫發菩提心？答：緣于生滅四諦（Four Noble Truths）生起慈悲四弘誓願（Four Great Vows）就是發菩提心。二、說明行菩薩行，就是經歷三大阿僧祇劫（Asankhyeya Kalpas）修行六度。從過去釋迦牟尼佛到罽那尸棄佛（Kanakasikhin Buddha）為一個阿僧祇劫。從那時起常常遠離女人身。那時不自己知道我將要作佛還是不作佛。現在說的是用五停心觀（Five kinds of Cessation）、別相念處觀（Specific Aspects of Mindfulness）、總相念處觀（General Aspects of Mindfulness）和四念處觀（Four Foundations of Mindfulness）來修波羅蜜（Paramita）。那時還沒有生起暖位（Warmth）和解位（Summit），但有慈悲誓願，安撫生死之心沒有怯弱，所以能壞女人業，常受男子身。那時

【English Translation】 English version: Nirvana. Therefore, the Mahaprajnaparamita-sastra says, 'Like a roe deer in a hunter's enclosure, startled and frightened, it jumps out without regard for its companions.' We do not use this to judge Vimalakirti's position. If a Pratyekabuddha (Solitary Buddha) uses the Samudaya-satya (Truth of the Origin of Suffering) as the initial contemplation of the Twelve Nidanas (Twelve Links of Dependent Origination) in the Middle Vehicle teachings, generates true non-outflow wisdom, cuts off the bonds of the Three Realms, eliminates habitual tendencies, and possesses the Threefold Knowledge (Tisro Vidyas) and Eight Deliverances (Asta Vimokshas), although having a little compassion, they cannot liberate beings and enter Nirvana in one lifetime. Therefore, the Mahaprajnaparamita-sastra says, 'Like a deer in a hunter's enclosure, startled and jumping out, although caring for its companions, it does not stop to wait due to fear.' We also do not use this to judge Vimalakirti's position. If a Bodhisattva (Enlightenment Being) with the great compassionate vows of the Mahayana (Great Vehicle) does not abandon sentient beings, takes benefiting beings as the great teaching, uses the Marga-satya (Truth of the Path) as the initial practice, cultivates the Six Paramitas (Six Perfections), and transforms all sentient beings to jointly escape the Three Realms, until achieving Buddhahood and perfecting the benefits, then they enter Nirvana. Therefore, the Mahaprajnaparamita-sastra says, 'Like a great fragrant elephant in a hunter's enclosure, even when encountering swords and arrows, it protects its companions and exits together.' This is the aspiration of a Mahasattva (Great Being). Therefore, we must use this to judge Vimalakirti's position. Secondly, explaining the positions of the Tripitaka (Three Baskets) teachings Bodhisattva, roughly divided into seven stages: 1. Generating Bodhicitta (Mind of Enlightenment); 2. Practicing the Bodhisattva Path; 3. Planting the cause of Thirty-two Marks (Lakshanas); 4. Perfection of the Six Paramitas; 5. Ekajati-pratibaddha (Bound by One Life); 6. Born in Tushita Heaven; 7. Eight Aspects of Enlightenment (Astangamarga). 1. Explaining the generation of Bodhicitta, such as Sakyamuni Bodhisattva, in a past life was a potter. He encountered the previous Sakyamuni Buddha, made offerings to that Buddha, and then generated Bodhicitta, vowing to be named Sakyamuni when he becomes a Buddha in the future. The Buddha at that time approved his vow. Question: What is meant by generating Bodhicitta? Answer: Giving rise to the compassionate Four Great Vows (Caturapramana) based on the arising and ceasing of the Four Noble Truths is generating Bodhicitta. 2. Explaining the practice of the Bodhisattva path, which is cultivating the Six Paramitas for three Asankhyeya Kalpas (incalculable eons). From the past Sakyamuni Buddha to Kanakasikhin Buddha is one Asankhyeya Kalpa. From that time on, he often stayed away from the female body. At that time, he did not know whether he would become a Buddha or not. Now it is said that the Five kinds of Cessation (Panca Vastu), Specific Aspects of Mindfulness (Visesa Smrti), General Aspects of Mindfulness (Samanya Smrti) and Four Foundations of Mindfulness (Catus Smrti) are used to cultivate Paramita. At that time, the Warmth (Usma) and Summit (Murdhan) stages had not yet arisen, but there were compassionate vows, and the mind to pacify birth and death was not timid, so he could destroy the karma of the female body and always receive the male body. At that time

未發暖解位在外凡。故不自知己身當作佛也。次明從罽那尸棄佛至然燈佛為二阿僧祇劫。是時菩薩用七莖蓮華供養然燈佛。敷鹿皮衣布發掩泥。時然燈佛便授其記。汝于來世當得作佛名釋迦牟尼。爾時菩薩雖自知我必作佛。而口不稱我當作佛。今謂得暖法智慧修六波羅蜜也。次明從然燈佛至毗婆尸佛為第三阿僧祇劫滿。是時菩薩內心了了自知作佛。口自發言無所畏難。我于來世當得作佛。今謂此是頂法智慧行六波羅蜜也。三明過三阿僧祇劫種三十二相業者。今謂此是入下忍之位。用此忍智修行六度成百福德。用百福德成一相。如是百劫成三十二相之業因也。四明六波羅蜜滿者。菩薩一切能施乃至不惜身命。如尸毗王以身施鴿心不悔恨。是為檀滿。尸波羅蜜滿者。持戒不惜身命。如須摩提王。精進持戒常依實語。赴鹿足王就死。是為尸羅滿。羼提波羅蜜滿者。菩薩忍辱不惜身命。如羼提比丘。為歌利王割截心生慈忍。發誓身複名羼提滿。毗梨耶波羅蜜滿者。精進不惜身命。如大施太子。為國民入海采寶得如意珠。海神因其寢臥盜珠還海。太子發誓抒海水。為眾生求珠。困苦垂命心無懈退。名精進滿。禪波羅蜜滿者。菩薩具足禪定。于外道禪定出入自在。如尚阇梨仙人。坐禪時無出入息。鳥于髻上生子慈悲不動。乃至鳥子

【現代漢語翻譯】現代漢語譯本：未發暖法解脫繫於外凡位，因此不能自知自身將成佛。接下來闡明從罽那尸棄佛（Konagamana Buddha）至燃燈佛（Dipankara Buddha）為二阿僧祇劫（asamkhya kalpas，無數大劫）。當時菩薩用七莖蓮花供養燃燈佛，鋪鹿皮衣，散開頭髮遮蓋泥土。當時燃燈佛便為他授記：『你于來世當得作佛，名釋迦牟尼（Sakyamuni）。』爾時菩薩雖自知我必作佛，而口不稱『我當作佛』。今謂得暖法智慧，修行六波羅蜜（six paramitas，六度）。接下來闡明從燃燈佛至毗婆尸佛（Vipassi Buddha）為第三阿僧祇劫圓滿。當時菩薩內心清楚地自知將成佛，口中發言無所畏懼：『我于來世當得作佛。』今謂此是頂法智慧，行六波羅蜜。三是闡明經過三阿僧祇劫種下三十二相（thirty-two major marks）的業因。今謂此是進入下忍之位。用此忍智修行六度，成就百福德。用百福德成就一相。如此百劫成就三十二相之業因。四是闡明六波羅蜜圓滿。菩薩一切都能佈施，乃至不惜身命。如尸毗王（King Sibi）以身施鴿，心不後悔。這是檀那波羅蜜（dana paramita，佈施波羅蜜）圓滿。尸羅波羅蜜（sila paramita，持戒波羅蜜）圓滿是指持戒不惜身命。如須摩提王（King Sudarsana）。精進持戒，常依實語，赴鹿足王（King Kalmashapada）就死。這是尸羅圓滿。羼提波羅蜜（ksanti paramita，忍辱波羅蜜）圓滿是指菩薩忍辱不惜身命。如羼提比丘（Ksanti），為歌利王（King Kali）割截身體，心生慈忍，發誓身體復原，名為羼提圓滿。毗梨耶波羅蜜（virya paramita，精進波羅蜜）圓滿是指精進不惜身命。如大施太子（Mahadana）。為國民入海采寶，得如意珠（cintamani）。海神因其寢臥盜珠還海。太子發誓要舀干海水，為眾生求珠。困苦垂命，心無懈退，名精進圓滿。禪那波羅蜜（dhyana paramita，禪定波羅蜜）圓滿是指菩薩具足禪定，于外道禪定出入自在。如尚阇梨仙人（Shanjali）。坐禪時無出入息，鳥于髮髻上生子，慈悲不動，乃至鳥子

【English Translation】 English version: The unarisen 'warmth' liberation is located in the position of an ordinary being. Therefore, one does not know that one will become a Buddha. Next, it explains that from Konagamana Buddha to Dipankara Buddha is two asamkhya kalpas (innumerable great eons). At that time, the Bodhisattva used seven lotus stalks to make offerings to Dipankara Buddha, spread a deerskin garment, and spread his hair to cover the mud. At that time, Dipankara Buddha then bestowed a prediction upon him: 'In the future, you will become a Buddha named Sakyamuni.' At that time, although the Bodhisattva knew that he would definitely become a Buddha, he did not verbally claim, 'I will become a Buddha.' This refers to obtaining the wisdom of the 'warmth' dharma and practicing the six paramitas (perfections). Next, it explains that from Dipankara Buddha to Vipassi Buddha, the third asamkhya kalpa is completed. At that time, the Bodhisattva clearly knew in his heart that he would become a Buddha, and he spoke fearlessly: 'In the future, I will become a Buddha.' This refers to the wisdom of the 'peak' dharma and practicing the six paramitas. Third, it explains planting the seeds of the thirty-two major marks of a Buddha over three asamkhya kalpas. This refers to entering the position of lower endurance. Using this endurance and wisdom to practice the six perfections, one achieves hundreds of merits. Using hundreds of merits to achieve one mark. In this way, over hundreds of kalpas, one achieves the causal basis for the thirty-two marks. Fourth, it explains the completion of the six paramitas. The Bodhisattva is capable of giving everything, even sacrificing his own life. For example, King Sibi gave his body to a dove without regret. This is the completion of dana paramita (perfection of giving). The completion of sila paramita (perfection of morality) refers to upholding precepts without regard for one's life. For example, King Sudarsana diligently upheld precepts, always spoke truthfully, and went to King Kalmashapada to die. This is the completion of sila. The completion of ksanti paramita (perfection of patience) refers to the Bodhisattva enduring insults without regard for his life. For example, the monk Ksanti had his body cut apart by King Kali, but he generated compassion and endurance, and vowed that his body would be restored, which is called the completion of ksanti. The completion of virya paramita (perfection of effort) refers to diligently striving without regard for one's life. For example, Prince Mahadana entered the sea to collect treasures for the people and obtained a cintamani (wish-fulfilling jewel). The sea god stole the jewel back to the sea while he was sleeping. The prince vowed to empty the sea to seek the jewel for the sake of sentient beings. He suffered hardship and was on the verge of death, but his mind did not waver, which is called the completion of effort. The completion of dhyana paramita (perfection of meditation) refers to the Bodhisattva possessing complete meditation and being free to enter and exit the meditations of non-Buddhist paths. For example, the sage Shanjali had no inhalation or exhalation while meditating. Birds nested in his hair, and he remained compassionate and unmoved, even when the bird's chicks

飛出。是名禪滿。般若波羅蜜滿者。菩薩大心分別。如劬頻婆羅門大臣。分閻浮大地為七分。若干大城小城聚落分作七分。般若波羅蜜亦如是。此為菩薩六波羅蜜滿。今謂由是下忍智慧能調伏諸根滿足六度也。五住一生補處者。即是釋迦菩薩生迦葉佛所作補處弟子。凈持禁戒行諸功德。迦葉佛授記。次當作佛。今謂此猶是中忍之位也。六明生兜率陀天者。舍閻浮提報上生此天為諸天師。在於彼天修八勝處。今謂此猶是中忍之位也。問曰。菩薩何意初發心伏結而不斷也。答曰。若斷結即不得受生化物。菩薩觀無常伏結。令諸煩惱脂消。用清凈心修行六度令諸功德肥也。七明下產生道者。即是三藏教明八相成菩提道也。所言八相成道者。一從兜率陀天下。二托胎。三出生。四出家。五降魔。六成道。七轉法輪。八入涅槃也。問曰。所明三藏教阿毗曇有門說菩薩義。為是佛說。為是佛去世后諸聲聞弟子說耶。答曰。亦有是佛說。多有是諸羅漢作毗婆沙說也。問曰。若是佛說。此則可信。若諸羅漢所說。云何可信。答曰。諸羅漢既是聖人。采佛三藏教意明菩薩義。何容頓乖僻也。問曰。若爾智度論何意從始至終一一彈破。答曰。龍樹為欲申摩訶衍明菩薩義。以大破小。皆可破也。問曰。龍樹訶云。是迦旃延弟子于小乘經有失。

何況解菩薩義。答曰。舍利弗佛在世時分別法相猶尚有失。何況佛去世后諸羅漢也。雖然影傍猶差今時凡夫也。第三約三藏教位釋凈無垢稱義者。正在中忍補處之位也。六度之道即是凈義。所以者何。三種藥中無三種病。六度是道諦是凈義。故法華經云。又見佛子修種種行求無上慧為說凈道也。維摩大士六度行成。即是凈義無六蔽垢。故言無垢。以相似解內稱生滅四諦之理外稱根緣。助釋迦如來顯三乘之教。故云凈無垢稱也。是以方便品現疾。為國王長者說無常苦空無我不凈之法。訶責諸人勸求佛果。意在此也。問曰。維摩析挫聲聞彈訶菩薩。此是不思議之位行。何得用聲聞經所明菩薩之位挍量。答曰。住不思議解脫菩薩能種種示現。豈不能現聲聞經所明菩薩之像輔釋迦而弘化也。問曰。何故化國王長者而示三藏菩薩之形說法。訶聲聞菩薩即現摩訶衍不思議之言教。答曰。凡俗界內結業未除。故說生滅四諦。此正是對治。羅漢菩薩界內因疾已除。但迷不思議三諦之理。是故說三種四諦以折聲聞。說無作四實諦訶菩薩也。第二約通教辨位釋凈無垢稱位者。此教既詮因緣即空之理。三乘同稟契理證真必有淺深。故須判位也。通教入道亦具四門。今約空門以辨位也。亦為三意。一略明約通教開三乘。二略明通教菩薩位。三釋

凈無垢稱義。第一略明約通教開三乘者。三乘之人同稟通教見第一義。第一義者即是無分別之真諦理。而分別說三乘者。聲聞從聞生解。總相體假入空。智慧力弱但斷正使。緣覺福德利根生無佛世。自然體假髮真為異。又解。緣覺利根能少別相體假入空。發真無漏斷三界結侵除習氣也。三菩薩乘者。菩薩修總相別相智慧體因緣即空。起大悲誓願修諸法門。若見第一義斷界內煩惱。用誓願扶習還生三界。遊戲神通成就眾生凈佛國土也。故中論云。諸佛以甘露味教化眾生。諸法實相是真甘露味也。若得諸法實相滅諸煩惱名聲聞乘。若生大悲發無上意名為大乘。若佛滅后時世無佛因遠離生智名辟支佛乘。第二明通教三乘位者即為二意。一明三乘共十地。二簡名別位通。一明三乘共行十地位者即為二意。一標名二略解釋。一標名者。一干慧地。二性地。三八人地。四見地。五薄地。六離欲地。七已辦地。八辟支佛地。九菩薩地。十佛地。故大品云。菩薩從初干慧地至菩薩地。皆行皆學而不取證佛地亦學亦證。故言三乘通位也。二略解釋者。干慧地即是三乘初心通名干慧地也。此是三賢之位。一五停心。二別相念處。三總相念處。此三通名外凡。干慧地也。問曰。若爾與三藏教明三賢有何異。答曰。一往名同。拙巧兩度已如前三

【現代漢語翻譯】現代漢語譯本《凈無垢稱義》第一部分簡要說明了通過通教開示三乘的情況。三乘之人共同領悟通教，見到第一義。第一義指的是沒有分別的真諦之理。而分別說三乘，是因為聲聞（Śrāvaka，聽聞佛法而悟道者）通過聽聞佛法而生起理解，從總體上認識到諸法是虛假的，從而進入空性。他們的智慧力量較弱，只能斷除根本的煩惱。緣覺（Pratyekabuddha，不依師教，自己覺悟者）具有福德和銳利的根性，在沒有佛陀住世的時代，自然地認識到諸法是虛假的，從而顯發出真如的體性，這與聲聞有所不同。另一種解釋是，緣覺具有銳利的根性，能夠稍微區分諸法的差別相，從而認識到諸法是虛假的，進入空性，顯發出真如的無漏智慧，斷除三界的煩惱，並逐漸消除習氣。菩薩乘（Bodhisattva-yāna，追求覺悟的修行者）的修行者，通過修習總體相和差別相的智慧，認識到因緣和合的諸法即是空性。他們發起大悲誓願，修習各種法門。如果他們見到了第一義，就能斷除界內的煩惱，並通過誓願的力量，扶持著習氣，再次投生到三界之中，運用神通來遊戲人間，成就眾生，凈化佛的國土。所以《中論》（Mūlamadhyamakakārikā）中說：『諸佛以甘露味教化眾生，諸法實相是真甘露味。』如果證得了諸法實相，滅除了各種煩惱，就稱為聲聞乘。如果生起大悲心，發起無上菩提心，就稱為大乘。如果佛陀滅度后，在沒有佛陀住世的時代，因為遠離塵世的喧囂而生起智慧，就稱為辟支佛乘。第二部分說明了通教三乘的位次，這可以分為兩個方面來理解：一是說明三乘共同的十地，二是簡要說明名稱和位次的區別。首先，說明三乘共同修行的十地位次，這又可以分為兩個方面來理解：一是標明名稱，二是簡要解釋。標明名稱是指：一、干慧地（Śuṣkavipāśyanā-bhūmi，只有智慧而沒有禪定的階段）；二、性地（Gotra-bhūmi，確定根性的階段）；三、八人地（Aṣṭamaka-bhūmi，預流果向的階段）；四、見地（Darśana-bhūmi，證得預流果的階段）；五、薄地（Tanū-bhūmi，證得一來果的階段）；六、離欲地（Vītarāga-bhūmi，證得不還果的階段）；七、已辦地（Kṛtāvī-bhūmi，證得阿羅漢果的階段）；八、辟支佛地（Pratyekabuddha-bhūmi，緣覺的果位）；九、菩薩地（Bodhisattva-bhūmi，菩薩的果位）；十、佛地（Buddha-bhūmi，佛的果位）。所以《大品般若經》（Mahāprajñāpāramitā Sūtra）中說：『菩薩從最初的干慧地到菩薩地，都在修行和學習，但不取證佛地，佛地既是學習的終點，也是證悟的終點。』因此說三乘是共通的位次。簡要解釋是指：干慧地是三乘修行的最初階段的共通名稱。這是三賢位，包括五停心觀、別相念處和總相念處。這三者統稱為外凡，也就是干慧地。有人會問：如果是這樣，那麼它與三藏教（Tripiṭaka，小乘佛教）所說的三賢有什麼不同呢？回答是：名稱上大致相同，但修行的巧妙程度和證悟的深度卻有所不同，這在前面已經詳細說明過了。

【English Translation】 English version The first section of 『The Meaning of Immaculate Vimalakīrti』 briefly explains the opening of the Three Vehicles through the Common Teaching (通教, Tongjiao). Those of the Three Vehicles commonly receive the Common Teaching and see the First Meaning. The First Meaning is the principle of true suchness without discrimination. The reason for separately speaking of the Three Vehicles is that the Śrāvakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings) generate understanding through hearing the Dharma, and from a general perspective, recognize the falsity of all dharmas, thereby entering emptiness. Their wisdom power is weak, and they can only sever fundamental afflictions. Pratyekabuddhas (緣覺, those who awaken on their own without a teacher) possess merit and sharp faculties, and in an age without a Buddha in the world, they naturally recognize the falsity of dharmas, thereby manifesting the nature of true suchness, which is different from the Śrāvakas. Another explanation is that Pratyekabuddhas have sharp faculties and can slightly distinguish the different characteristics of dharmas, thereby recognizing the falsity of dharmas, entering emptiness, manifesting the undefiled wisdom of true suchness, severing the afflictions of the Three Realms, and gradually eliminating habitual tendencies. The practitioners of the Bodhisattva-yāna (菩薩乘, vehicle of bodhisattvas) cultivate wisdom of general and specific characteristics, recognizing that dharmas arising from causes and conditions are empty. They generate vows of great compassion and cultivate various Dharma gates. If they see the First Meaning, they can sever the afflictions within the realms, and through the power of vows, support habitual tendencies, and be reborn in the Three Realms again, using supernatural powers to play in the world, accomplish sentient beings, and purify the Buddha's land. Therefore, the Mūlamadhyamakakārikā (中論) says: 『The Buddhas teach sentient beings with the taste of nectar; the true nature of all dharmas is the true taste of nectar.』 If one attains the true nature of all dharmas and extinguishes all afflictions, it is called the Śrāvaka Vehicle. If one generates great compassion and arouses the unsurpassed Bodhi mind, it is called the Mahāyāna. If, after the Buddha's parinirvana, in an age without a Buddha in the world, wisdom arises from being away from the noise of the world, it is called the Pratyekabuddha Vehicle. The second part explains the stages of the Three Vehicles in the Common Teaching, which can be understood in two aspects: one is to explain the ten common grounds of the Three Vehicles, and the other is to briefly explain the differences in names and stages. First, explaining the ten stages of common practice of the Three Vehicles can be understood in two aspects: one is to mark the names, and the other is to briefly explain. Marking the names refers to: 1. Śuṣkavipāśyanā-bhūmi (干慧地, the stage of dry insight); 2. Gotra-bhūmi (性地, the stage of determining the lineage); 3. Aṣṭamaka-bhūmi (八人地, the stage of stream-enterer-to-be); 4. Darśana-bhūmi (見地, the stage of attaining stream-entry); 5. Tanū-bhūmi (薄地, the stage of once-returner); 6. Vītarāga-bhūmi (離欲地, the stage of non-returner); 7. Kṛtāvī-bhūmi (已辦地, the stage of arhat); 8. Pratyekabuddha-bhūmi (辟支佛地, the stage of Pratyekabuddha); 9. Bodhisattva-bhūmi (菩薩地, the stage of Bodhisattva); 10. Buddha-bhūmi (佛地, the stage of Buddha). Therefore, the Mahāprajñāpāramitā Sūtra (大品般若經) says: 『Bodhisattvas, from the initial Śuṣkavipāśyanā-bhūmi to the Bodhisattva-bhūmi, are all practicing and learning, but do not take the attainment of the Buddha-bhūmi; the Buddha-bhūmi is both the end of learning and the end of enlightenment.』 Therefore, it is said that the Three Vehicles are common stages. The brief explanation refers to: Śuṣkavipāśyanā-bhūmi is the common name for the initial stage of practice of the Three Vehicles. This is the stage of the Three Worthies, including the Five Stopping-the-Mind Contemplations, the Specific Aspect Mindfulness, and the General Aspect Mindfulness. These three are collectively called outer-ordinary, which is the Śuṣkavipāśyanā-bhūmi. Someone may ask: If so, then what is the difference between it and the Three Worthies mentioned in the Tripiṭaka (三藏, the teachings of Theravada Buddhism)? The answer is: The names are roughly the same, but the skillfulness of practice and the depth of enlightenment are different, which has been explained in detail earlier.

觀分別。豈得不異也。問曰。三乘人同觀第一義諦。亦應同破八倒同見佛性。何得言通教入二涅槃耶。答曰。破八倒是一往之言。分別有四種不同。一破八倒不結枯榮。是則通別圓未可定判也。二破八倒結成四枯。多屬通教。三破八倒結四榮。定成別教。四破八倒雙結枯榮。即是圓教。今明破八倒。用凈名訶迦旃延。破三藏五義說摩訶衍五義。即結成四枯。故彼諸比丘心得解脫。一往屬通教意也。二明性地者。若因總相念處初發善有漏五陰名為暖法。增進初中後心入頂法忍法世第一法。皆名為性地內凡。俱伏界內見惑也。三明八人地者。即是三乘信法二種行人巧觀發真在無間三昧。十五心八忍之位也。四明見地者。即是三乘同見第一義無生四諦之理。同斷見惑三結及八十八使盡也。五薄地者。體愛假即真發六品無閡。斷欲界六品證第六解脫。欲界煩惱薄也。六離欲地者。即是三乘之人體愛假即真斷欲界五下分結盡。離欲界煩惱也。七已辦地。即是三乘之人體色無色愛即真發真無漏。斷五上分結七十二品盡也。斷三界惑究竟故言已辦地也。八辟支佛地者。緣覺菩薩發真無漏。功德力大故能侵除習也。九菩薩地者。從空入假觀行純熟道觀雙流深觀二諦。進斷習氣及色心無知。得法眼道種智。遊戲神通凈佛國土。學佛十力四

無所畏大慈悲等一切佛法。斷習氣將盡也。十佛地者。大功德力資智慧得一念相應慧。照窮真俗一切界內習氣究竟盡也。故智度論云。聲聞智慧力弱如小火燒木。雖然猶有炭在。緣覺智慧力勝如大火燒木。木然炭盡余有灰在。諸佛智慧力大如劫燒火。炭灰俱盡亦如兔馬像三獸渡河之諭也。問曰。菩薩佛地名異二乘。何得言通耶。答曰。名雖有異同是無學應供。得二涅槃共歸灰斷。證果是一名義不殊。是則名義究竟俱同也。二明名別位通者即為二意。一約前三乘共十地菩薩別立忍名。二用別教名名別而義通。一約三乘共行十地為菩薩別立忍名者。大智論云。干慧地于菩薩法名為伏忍。性地于菩薩法名為順忍。八人地于菩薩法名無生法名。見地于菩薩法名無生法忍果。薄地于菩薩法名離欲清凈。離欲地于菩薩法名遊戲神通。已辦地于聲聞經說名為佛地。辟支佛地乃至佛地如前分別。問曰。何意于菩薩法中別立伏忍等別名。答曰。觀理雖同。方便修行化他求佛果有異。故於菩薩法別立伏忍等別名也。分別其相具在四教大本。二明用別教名名別而義通者。即是三乘同觀第一義諦之理。菩薩用別教十信三十心十地名辨位也。干慧地伏忍立名。十信別名。性地柔順忍立十住十行十回向名。八人地見地即是得無生忍立歡喜地名。故大

【現代漢語翻譯】現代漢語譯本：無所畏（無所畏懼）、大慈悲（偉大的慈愛和憐憫）等一切佛法。斷除習氣，將要窮盡。十佛地（十個佛的境界）是指：以大功德力和智慧為資糧，獲得與真理相應的一念智慧，照見窮盡真俗的一切境界之內，習氣究竟斷盡。所以《智度論》說：『聲聞（聽聞佛法而悟道者）的智慧力弱，像小火燒木，雖然燒了，還有炭在。緣覺（通過自身努力覺悟者）的智慧力勝過聲聞，像大火燒木，木頭燒盡了，還余有灰燼。諸佛（圓滿覺悟者）的智慧力大，像劫末的大火，炭和灰都燒盡了。』也像兔、馬、像三種動物渡河的比喻。問：菩薩（立志成佛的修行者）和佛的境界，名稱與二乘（聲聞乘和緣覺乘）不同，怎麼能說相通呢？答：名稱雖然有差異，但同樣是無學（無需再學的境界）應供（值得供養的聖者），得到二涅槃（有餘涅槃和無餘涅槃），共同歸於灰斷（煩惱止息）。證得的果位是一個，意義沒有差別。這樣，名稱和意義最終是相同的。二、說明名稱不同而位階相通，這又分為兩種意思：一是就前三乘（聲聞乘、緣覺乘、菩薩乘）共同的十地（修行的十個階段），為菩薩特別設立忍（安忍）的名稱；二是使用別教（特殊的教法）的名稱，名稱不同而意義相通。一是就三乘共同修行的十地，為菩薩特別設立忍的名稱。《大智度論》說：『干慧地（以智慧乾燥煩惱的階段），在菩薩法中稱為伏忍（降伏煩惱的忍耐）。性地（證悟自性的階段），在菩薩法中稱為順忍（順應真理的忍耐）。八人地（進入聖道的階段），在菩薩法中稱為無生法名（證悟不生不滅的法性）。見地（見道的階段），在菩薩法中稱為無生法忍果（證悟不生法忍的果位）。薄地（煩惱輕薄的階段），在菩薩法中稱為離欲清凈（遠離慾望，獲得清凈）。離欲地（遠離慾望的境界），在菩薩法中稱為遊戲神通（自在運用神通）。已辦地（修行完畢的階段），在聲聞經中說名為佛地（佛的境界）。辟支佛地（緣覺的境界）乃至佛地，如前面分別。』問：為什麼在菩薩法中特別設立伏忍等別名？答：雖然觀理相同，但方便修行、化度他人、求佛果方面有差異，所以在菩薩法中特別設立伏忍等別名。分別其中的相狀，詳細記載在四教大本中。二、說明使用別教的名稱，名稱不同而意義相通，這就是三乘共同觀照第一義諦（最高的真理）的道理。菩薩用別教的十信（十種信心）、三十心（三十種心）、十地（十個階段）的名稱來辨別位階。干慧地，以伏忍立名，是十信的別名。性地，以柔順忍立名，是十住（十種安住）、十行（十種修行）、十回向（十種迴向）的名稱。八人地、見地，就是得到無生忍（證悟不生之忍），設立歡喜地（初地）的名稱。所以《大

【English Translation】 English version: All Buddha-dharmas such as Fearlessness (being without fear), Great Compassion (great love and compassion). The elimination of habitual tendencies is nearing completion. The Ten Buddha-Bhumis (Ten stages of Buddhahood) refer to: relying on great merit and wisdom as resources, attaining wisdom that corresponds to a single thought of truth, illuminating and exhausting all habitual tendencies within the realms of true and mundane reality. Therefore, the Mahaprajnaparamita-sastra says: 'The wisdom-power of Sravakas (those who attain enlightenment by hearing the Dharma) is weak, like a small fire burning wood; although it burns, there is still charcoal remaining. The wisdom-power of Pratyekabuddhas (those who attain enlightenment through their own efforts) surpasses that of Sravakas, like a large fire burning wood; the wood is burned, but ashes remain. The wisdom-power of all Buddhas (those who have attained perfect enlightenment) is great, like the fire at the end of a kalpa (aeon); both charcoal and ashes are completely consumed.' It is also like the analogy of the three animals—rabbit, horse, and elephant—crossing a river. Question: The names for the stages of Bodhisattvas (those who aspire to become Buddhas) and Buddhas are different from those of the Two Vehicles (Sravakayana and Pratyekabuddhayana), how can it be said that they are interconnected? Answer: Although the names are different, they are both asaiksha (beyond learning) and arhat (worthy of offerings), attaining the Two Nirvanas (Nirvana with remainder and Nirvana without remainder), and both ultimately return to the cessation of defilements. The fruit attained is one, and the meaning is not different. Thus, the names and meanings are ultimately the same. Second, explaining that the names are different but the stages are interconnected, there are two meanings: one is to establish special names of kshanti (patience/forbearance) for Bodhisattvas in the common Ten Bhumis (Ten stages of practice) of the previous Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana); the other is to use the names of the Distinct Teaching (a specific teaching), where the names are different but the meanings are interconnected. One is to establish special names of kshanti for Bodhisattvas in the Ten Bhumis that are commonly practiced by the Three Vehicles. The Mahaprajnaparamita-sastra says: 'The Dry Insight Ground (stage of dry insight) is called Subduing Patience (Adhimukti-kshanti) in the Bodhisattva Dharma. The Nature Ground (stage of realizing one's nature) is called Compliant Patience (Anuloma-kshanti) in the Bodhisattva Dharma. The Eighth-Person Ground (stage of entering the stream) is called the Name of Non-Arising Dharma (Anutpattika-dharma-samjna). The Seeing Ground (stage of seeing the truth) is called the Fruit of Non-Arising Dharma Patience (Anutpattika-dharma-kshanti-phala). The Thin Ground (stage of thinning defilements) is called Purity Free from Desire (Vitaraga-visuddhi). The Freedom from Desire Ground (stage of freedom from desire) is called Playful Superpowers (Abhijnana-kridita). The Accomplished Ground (stage of accomplished practice) is called the Buddha-Bhumi (Buddha-stage) in the Sravaka Sutras. The Pratyekabuddha-Bhumi (Pratyekabuddha-stage) and even the Buddha-Bhumi are as distinguished before.' Question: Why are special names such as Subduing Patience established in the Bodhisattva Dharma? Answer: Although the contemplation of truth is the same, the skillful means of practice, transforming others, and seeking the fruit of Buddhahood are different. Therefore, special names such as Subduing Patience are established in the Bodhisattva Dharma. The distinctions of their characteristics are fully recorded in the Great Treatise on the Four Teachings. Second, explaining that the names of the Distinct Teaching are used, where the names are different but the meanings are interconnected, this is the principle of the Three Vehicles commonly contemplating the First Principle (the ultimate truth). Bodhisattvas use the names of the Ten Faiths (ten kinds of faith), Thirty Minds (thirty kinds of minds), and Ten Bhumis (ten stages) of the Distinct Teaching to distinguish the stages. The Dry Insight Ground is named Subduing Patience, which is another name for the Ten Faiths. The Nature Ground is named Gentle Patience, which is the name for the Ten Dwellings (ten abodes), Ten Practices (ten practices), and Ten Dedications (ten dedications). The Eighth-Person Ground and the Seeing Ground are the attainment of Non-Arising Patience, establishing the name of the Joyful Ground (first Bhumi). Therefore, the *Maha-

品經云。須陀洹智斷是菩薩無生法忍。薄地向果。向即離垢地。果即明地也。故大品經云。斯陀含智斷是菩薩無生法忍。阿那含地向果。向即是炎地果即是難勝地。故大品經云。阿那含智斷是菩薩無生法忍。羅漢地向果。向是現前地果是遠行地。故大品經云。阿羅漢智斷是菩薩無生法忍。辟支佛地即是第八不動地侵除習氣也。故大品經云。辟支佛智斷是菩薩無生法忍。菩薩地即是九善慧地十法雲地。當知如佛。佛地如前說。坐道場時一念相應慧斷一切習氣盡者。所謂煩惱障法障之習氣也。化一切有緣眾生竟入無餘涅槃。如薪盡火滅。八相成道如前說。是則用別教名辨位。名異而義同。猶屬通教。明菩薩位也。問曰。從初地至七地對四果出何經論。答曰。諸經論非不對當。但高下不同。古今法師對當亦多殊異。所以然者。或云見地止對初地。此如今所用。或取三地並對見地。仁王經明四地並對見地。此則難可定依。但通教見地本是無間之道不出觀證須陀洹。豈得從初地斷見乃至三地或云四地也。若別教明斷別惑不若二乘。如此明義或當有之。又或言。六地斷結羅漢齊。或云七地名阿羅漢。此難定執。前後兩果經論明義既不定。其間二果以意可知。既不可定依。今用義推作此對位。雖一往小便終不可執也。第三約通教明位

【現代漢語翻譯】現代漢語譯本《大品經》說，須陀洹（Sotapanna，入流果）的智慧斷除是菩薩的無生法忍。薄地趨向果位，趨向即是離垢地，果位即是明地。所以《大品經》說，斯陀含（Sakadagami，一來果）的智慧斷除是菩薩的無生法忍。阿那含地趨向果位，趨向即是炎地，果位即是難勝地。所以《大品經》說，阿那含（Anagami，不還果）的智慧斷除是菩薩的無生法忍。羅漢地趨向果位，趨向是現前地，果位是遠行地。所以《大品經》說，阿羅漢（Arhat，無學果）的智慧斷除是菩薩的無生法忍。辟支佛（Pratyekabuddha，緣覺）地就是第八不動地，侵除習氣。所以《大品經》說，辟支佛的智慧斷除是菩薩的無生法忍。菩薩地就是第九善慧地和第十法雲地。應當知道如佛一樣。佛地如前所說，在菩提道場時，一念相應的智慧斷除一切習氣，所說的就是煩惱障和法障的習氣。化度一切有緣眾生后，進入無餘涅槃，就像薪盡火滅一樣。八相成道如前所說。這是用別教的名義來辨別位次，名義不同而意義相同，仍然屬於通教，說明菩薩的位次。問：從初地到七地對應四果出自什麼經典論著？答：各種經典論著並非沒有對應，只是高下不同。古今法師的對應也多有差異。之所以這樣，或者說見地只對應初地，這如今所用。或者取三地並對應見地。《仁王經》說明四地並對應見地。這難以確定依據。但通教的見地本來是無間之道，不出觀證須陀洹，怎麼能從初地斷見乃至三地或說四地呢？如果別教說明斷除別惑不如二乘，如此說明義理或許有道理。又或者說，六地斷結與羅漢齊等，或者說七地名為阿羅漢。這難以確定執著。前後兩果的經典論著說明義理既然不定，其間二果用意推測可知。既然不可確定依據，現在用義理推測作此對應位次，雖然一時方便，終究不可執著。第三，約通教說明位次。

【English Translation】 English version 'The Great Treatise' says: 'The wisdom-cessation of a Sotapanna (須陀洹，入流果) is the patience with non-origination of a Bodhisattva. The Thin Earth approaches the Fruition; approaching is the Immaculate Earth, and Fruition is the Luminous Earth.' Therefore, 'The Great Treatise' says: 'The wisdom-cessation of a Sakadagami (斯陀含，一來果) is the patience with non-origination of a Bodhisattva. The Anagami Earth approaches the Fruition; approaching is the Blazing Earth, and Fruition is the Difficult-to-Conquer Earth.' Therefore, 'The Great Treatise' says: 'The wisdom-cessation of an Anagami (阿那含，不還果) is the patience with non-origination of a Bodhisattva. The Arhat Earth approaches the Fruition; approaching is the Present Earth, and Fruition is the Far-Reaching Earth.' Therefore, 'The Great Treatise' says: 'The wisdom-cessation of an Arhat (阿羅漢，無學果) is the patience with non-origination of a Bodhisattva. The Pratyekabuddha (辟支佛，緣覺) Earth is the Eighth Immovable Earth, gradually eliminating habitual tendencies.' Therefore, 'The Great Treatise' says: 'The wisdom-cessation of a Pratyekabuddha is the patience with non-origination of a Bodhisattva. The Bodhisattva Earth is the Ninth Good Wisdom Earth and the Tenth Dharma-Cloud Earth.' It should be known that it is like the Buddha. The Buddha Earth, as previously stated, when sitting at the Bodhi-mandala, the wisdom of one thought in accordance eradicates all habitual tendencies, which are the habitual tendencies of the afflictive obscurations and the obscurations of the Dharma. After transforming all sentient beings with affinity, one enters Nirvana without remainder, like a fire extinguished when the firewood is exhausted. The Eight Aspects of Accomplishing the Way are as previously stated. This is using the nomenclature of the Distinct Teaching to distinguish the positions; the names are different, but the meaning is the same, still belonging to the Common Teaching, explaining the positions of the Bodhisattva. Question: 'From the First Ground to the Seventh Ground, what sutras and treatises correspond to the Four Fruits?' Answer: 'Various sutras and treatises are not without correspondence, but the levels are different. The correspondences of ancient and modern Dharma masters also vary greatly. The reason for this is that some say the Ground of Seeing only corresponds to the First Ground, which is what is used today. Others take the Three Grounds together to correspond to the Ground of Seeing. The 'Benevolent King Sutra' explains that the Four Grounds together correspond to the Ground of Seeing. This is difficult to determine reliance upon. But the Ground of Seeing in the Common Teaching is originally the Path of No Interval, not going beyond the contemplation and realization of a Sotapanna, how can one sever views from the First Ground up to the Third Ground or even the Fourth Ground? If the Distinct Teaching explains the severing of distinct delusions, it is not like the Two Vehicles; such an explanation of meaning may have reason. Furthermore, some say that the severing of fetters in the Sixth Ground is equal to that of an Arhat, or that the Seventh Ground is called an Arhat. This is difficult to determine adherence to. Since the explanations of meaning in the sutras and treatises regarding the two Fruits before and after are uncertain, the two Fruits in between can be understood by inference. Since it is impossible to determine reliance upon, now we use reasoning to infer and make this correspondence of positions; although it is a temporary expedient, it should not be adhered to in the end.' Thirdly, explaining the positions according to the Common Teaching.

釋凈無垢稱義者。大士位在補處。真諦之理性自皎然名之為凈。界內二障正惑已盡習氣微薄。故名無垢。智慧內與真諦相應。外能稱三乘根性。神通說法。故云稱也。是則略辨通教大士受凈無垢稱之名。所以須示現此菩薩之像者。用此形聲託疾。為國王長者說如夢幻之法勸求菩提。又破三藏教三乘封守拙度之迷僻也。若尋什師生肇注維摩經同用此意。梁陳諸大法師講此經文判菩薩位。厝意高下雖小不同。今家往望皆並是用通教意釋此經耳。第三約別教明位釋無垢稱義者。此教通詮假名如如來藏佛性之理。菩薩稟此教門修(行得)證。從淺至深故須明位。此別教入道亦有四門。今但約空有門明行位也。如大涅槃經云。第一義空名為佛性。智者見空及與不空。聲聞辟支佛但見於空不見不空。不空者即佛性也。就此即為三意。一明經論辨別教不同。二略明別教位。三約別教釋凈無垢稱義。第一經論辨別教菩薩位不同者。尋別教正明因緣假名恒沙佛法真如佛性之理。菩薩稟此教觀三諦理。歷劫修行斷恒沙無知別見思惑。欲見佛性求常住四德涅槃。今明別位不同略為三意。一者諸經明位數不同。二斷伏高下不同。三對法門不同。一諸經明位數不同者。如華嚴經。三十心十地佛地但有四十一位。瓔珞經明有五十二位。仁王經明五十

【現代漢語翻譯】現代漢語譯本：釋凈無垢稱義者（釋：解釋；凈無垢稱義者：指維摩詰，意為清凈無垢，名聲遠揚的人）。大士位在補處（補處：指候補佛位，即將成佛的菩薩）。真諦（真諦：佛教用語，指宇宙人生的真實理諦）之理性自皎然名之為凈。界內二障（界內二障：指欲界、色界、無色界內的煩惱障和所知障）正惑已盡習氣微薄。故名無垢。智慧內與真諦相應。外能稱三乘根性（三乘根性：指聲聞乘、緣覺乘、菩薩乘三種根器）。神通說法。故云稱也。是則略辨通教大士受凈無垢稱之名。所以須示現此菩薩之像者。用此形聲託疾。為國王長者說如夢幻之法勸求菩提（菩提：覺悟）。又破三藏教（三藏教：指經藏、律藏、論藏）三乘封守拙度之迷僻也。若尋什師（什師：指鳩摩羅什）生肇（生肇：指僧肇）注維摩經同用此意。梁陳諸大法師講此經文判菩薩位。厝意高下雖小不同。今家往望皆並是用通教意釋此經耳。第三約別教明位釋無垢稱義者。此教通詮假名如如來藏（如來藏：指一切眾生皆具的佛性）佛性之理。菩薩稟此教門修(行得)證。從淺至深故須明位。此別教入道亦有四門。今但約空有門明行位也。如大涅槃經云。第一義空名為佛性。智者見空及與不空。聲聞辟支佛但見於空不見不空。不空者即佛性也。就此即為三意。一明經論辨別教不同。二略明別教位。三約別教釋凈無垢稱義。第一經論辨別教菩薩位不同者。尋別教正明因緣假名恒沙佛法真如（真如：指事物的真實本性）佛性之理。菩薩稟此教觀三諦理。歷劫修行斷恒沙無知別見思惑。欲見佛性求常住四德涅槃（涅槃：佛教用語，指解脫生死輪迴的境界）。今明別位不同略為三意。一者諸經明位數不同。二斷伏高下不同。三對法門不同。一諸經明位數不同者。如華嚴經。三十心十地佛地但有四十一位。瓔珞經明有五十二位。仁王經明五十二位等。

【English Translation】 English version: Explaining 'The One Named Immaculate Worthy of Praise'. The Bodhisattva is in the position of a successor (successor: referring to a Bodhisattva who is next in line to become a Buddha). The nature of ultimate truth (ultimate truth: the true principle of the universe and life in Buddhism) is inherently clear and is called 'pure'. Within the realms of desire, form, and formlessness, the fundamental delusions of the two obstacles (two obstacles: the afflictive and cognitive obscurations) are exhausted, and habitual tendencies are subtle, hence the name 'immaculate'. The inner wisdom corresponds to the ultimate truth, and outwardly it can match the capacities of the three vehicles (three vehicles: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), manifesting supernatural powers and expounding the Dharma, hence the term 'worthy of praise'. This briefly explains that the Bodhisattva of the Shared Teaching receives the name 'Immaculate Worthy of Praise'. The reason for needing to manifest the image of this Bodhisattva is to use this form and voice to feign illness, to speak to kings and elders about the Dharma like a dream or illusion, and to encourage them to seek Bodhi (Bodhi: enlightenment). It also breaks the narrow-mindedness of the Three Storehouse Teaching (Three Storehouse Teaching: the Sūtra Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka) and the three vehicles, which cling to their limited capacities. If we examine the commentaries on the Vimalakīrti Sūtra by Master Kumārajīva (Kumārajīva) and Sengzhao (Sengzhao), they share this intention. The great Dharma masters of the Liang and Chen dynasties, when lecturing on this sūtra, judged the positions of the Bodhisattvas, and although their opinions on the levels were slightly different, our school now views them all as interpreting this sūtra using the meaning of the Shared Teaching. Thirdly, explaining the meaning of 'Immaculate Worthy of Praise' in terms of the Distinct Teaching and clarifying the positions. This teaching comprehensively explains the principle of provisional names, such as the Tathāgatagarbha (Tathāgatagarbha: the Buddha-nature inherent in all beings) and Buddha-nature. Bodhisattvas who follow this teaching cultivate and attain realization, progressing from shallow to deep, so it is necessary to clarify the positions. There are also four entrances to the path in this Distinct Teaching. Now, we will only explain the stages of practice and positions in terms of the emptiness and existence entrance. As the Mahāparinirvāṇa Sūtra says, 'The ultimate emptiness is called Buddha-nature. The wise see emptiness and non-emptiness. Śrāvakas and Pratyekabuddhas only see emptiness and do not see non-emptiness. Non-emptiness is Buddha-nature.' In this regard, there are three intentions. First, to clarify the difference between the sūtras and treatises and the Distinct Teaching. Second, to briefly explain the positions of the Distinct Teaching. Third, to explain the meaning of 'Immaculate Worthy of Praise' in terms of the Distinct Teaching. First, the difference between the positions of Bodhisattvas in the sūtras and treatises and the Distinct Teaching. Examining the Distinct Teaching, it directly explains the principles of dependent origination, provisional names, countless Buddha-dharmas, suchness (suchness: the true nature of things), and Buddha-nature. Bodhisattvas who follow this teaching contemplate the three truths and cultivate through kalpas, cutting off countless ignorance, biased views, and afflictive delusions. They desire to see Buddha-nature and seek the permanence, bliss, self, and purity of Nirvāṇa (Nirvāṇa: the state of liberation from the cycle of birth and death). Now, clarifying the differences in positions, briefly in three intentions. First, the number of positions explained in the various sūtras is different. Second, the levels of cutting off and subduing are different. Third, the corresponding Dharma gates are different. First, the number of positions explained in the various sūtras is different. For example, the Avataṃsaka Sūtra has only forty-one positions: the thirty minds, the ten grounds, and the Buddha ground. The Yingluo Sūtra explains that there are fifty-two positions. The Renwang Sūtra explains fifty two positions, etc.

一位。新翻金光明勝天王般若及大品經但明十地佛地不開三十心。大涅槃經明五行十功德義。推以開三十心十地也。諸論明地位多小不同。悉是約經故爾。二明斷伏高下不同者。二十心斷界內結高下不同。十地斷界外見思對位有異也。具在四教大本。三明法門有異者。如華嚴經十波羅蜜對十行。新翻金光明經用十波羅蜜對十地。如此等諸經約位對諸法門多不同也。問曰。何意別教明位經論辨數對法門不同耶。答曰。別教約界外辨十地位行斷伏對諸法門悉檀方便隨機接引。是以多不定也。第二略明別教菩薩位者。今約瓔珞經明有七種位。一十信。二十住。三十行。四十回向。五十地。六等覺地。七妙覺地。一十信位者。十信名義具在大本。今明別教菩薩信因緣佛性常住三寶。知無量無作四諦。起慈悲四弘誓願。天魔外道二乘所不能阻。名為信心。若望涅槃經明五行。即是戒聖行定聖行。修生滅四諦慧聖行伏界內見惑。即是十信心位也。問曰。別教菩薩既緣無量無作四諦發菩提心。何故修生滅四諦觀也。答曰。別教菩薩初心雖信無量無作四諦之理。而界內煩惱障重。必須前斷此惑。故先修生滅四諦以調心也。二明十住位者。即是習種性十解位也。入理般若名為住。所言入理者。直入偏真似入圓真理也。若望大涅槃經。正是

【現代漢語翻譯】現代漢語譯本一位。《新翻金光明勝天王般若及大品經》只闡明了十地（Dashabhumika，菩薩修行的十個階段）和佛地（Buddhabhumi，成佛的境界），而沒有展開三十心（三十種心）的說法。《大涅槃經》（Mahaparinirvana Sutra）闡明了五行（五種修行）和十功德（十種功德）的意義，可以推斷出它也包含了開示三十心和十地的含義。各種論著對地位的闡述多少有些不同，這都是因為它們依據的經典不同。二、關於斷除和降伏煩惱的高下不同：二十心（二十種心）斷除界內煩惱的程度有高下之分，十地（Dashabhumika）斷除界外見惑和思惑的對治關係也有差異。這些都詳細記載在四教（四種教法）的大本中。三、關於法門的不同：例如，《華嚴經》（Avatamsaka Sutra）中，十波羅蜜（十種波羅蜜）對應十行（十種行持），而新翻譯的《金光明經》（Suvarnaprabhasa Sutra）則用十波羅蜜對應十地（Dashabhumika）。諸如此類的經典，在地位和各種法門的對應關係上有很多不同。問：為什麼別教（別教，藏教、通教、別教、圓教之一）闡明地位的經論，在辨析數量和對應法門上有所不同呢？答：別教（別教）是針對界外（三界之外）來辨別十地位（Dashabhumika）的，其行持、斷除和降伏煩惱，以及與各種法門的對應，都是根據眾生的根機和意樂，以悉檀（Siddhanta，四悉檀）方便來隨機引導，因此有很多不確定性。第二，簡要說明別教（別教）菩薩的位次：現在根據《瓔珞經》（Yingluo Jing）的說法，有七種位次：一、十信（十種信心）；二、十住（十種住心）；三、十行（十種行心）；四、十回向（十種迴向心）；五、十地（Dashabhumika）；六、等覺地（等覺地，菩薩修行最後階段）；七、妙覺地（妙覺地，佛的境界）。一、十信位（十種信心）：十信（十種信心）的名義詳細記載在大本中。現在說明別教（別教）菩薩信奉因緣（因緣，事物產生的條件）、佛性（佛性，成佛的可能性）、常住三寶（常住三寶，永恒存在的佛、法、僧），了知無量無作四諦（無量無作四諦，別教所證悟的真理），發起慈悲四弘誓願（慈悲四弘誓願，四種廣大的誓願），不被天魔（天魔，障礙修行的魔）、外道（外道，佛教以外的宗教）、二乘（二乘，聲聞乘和緣覺乘）所阻礙，這稱為信心。如果參照《涅槃經》（Nirvana Sutra）所說的五行（五種修行），那就是戒聖行（戒聖行，持戒的聖行）、定聖行（定聖行，禪定的聖行）。修習生滅四諦（生滅四諦，苦、集、滅、道四聖諦）的慧聖行（慧聖行），降伏界內（欲界、色界、無色界之內）的見惑（見惑，錯誤的見解），這就是十信心位（十種信心）的修行。問：別教（別教）菩薩既然緣于無量無作四諦（無量無作四諦）而發菩提心（菩提心，覺悟之心），為什麼還要修習生滅四諦（生滅四諦）的觀行呢？答：別教（別教）菩薩最初雖然信奉無量無作四諦（無量無作四諦）的道理，但是界內（欲界、色界、無色界之內）的煩惱障礙深重，必須先斷除這些惑，所以先修習生滅四諦（生滅四諦）來調伏內心。二、說明十住位（十種住心）：這就是習種性（習種性，開始修習佛法的階段）的十解位（十種理解）。入理般若（入理般若，契入真理的智慧）稱為住（住心）。所謂入理（入理），就是直接契入偏真（偏真，不究竟的真理），相似地契入圓真（圓真，圓滿的真理）。如果參照《大涅槃經》（Mahaparinirvana Sutra），這正是……

【English Translation】 English version One. The newly translated Golden Light Sutra, King of Glorious Light Sutra, Prajna Sutra, and Mahaprajnaparamita Sutra only clarify the Ten Grounds (Dashabhumika, the ten stages of a Bodhisattva's practice) and the Buddha Ground (Buddhabhumi, the state of Buddhahood), without elaborating on the Thirty Minds (thirty types of minds). The Mahaparinirvana Sutra clarifies the meaning of the Five Practices (five types of practices) and the Ten Merits (ten types of merits), which can be inferred to also include the exposition of the Thirty Minds and the Ten Grounds. Various treatises differ slightly in their explanations of the stages, all because they are based on different scriptures. Two. Regarding the differences in the height of cutting off and subduing afflictions: the Twenty Minds (twenty types of minds) differ in the degree to which they cut off afflictions within the Three Realms, and the relationship between the Ten Grounds (Dashabhumika) and the eradication of views and thoughts outside the Three Realms also varies. These are all detailed in the main texts of the Four Teachings. Three. Regarding the differences in Dharma gates: for example, in the Avatamsaka Sutra, the Ten Paramitas (ten perfections) correspond to the Ten Practices, while the newly translated Golden Light Sutra uses the Ten Paramitas to correspond to the Ten Grounds (Dashabhumika). Scriptures such as these differ greatly in the correspondence between stages and various Dharma gates. Question: Why do the sutras and treatises that clarify the stages in the Separate Teaching (one of the four teachings: Tripitaka, Common, Separate, and Perfect) differ in analyzing the numbers and corresponding Dharma gates? Answer: The Separate Teaching is aimed at distinguishing the Ten Grounds (Dashabhumika) outside the Three Realms, and its practices, cutting off and subduing afflictions, and correspondence with various Dharma gates are all based on the faculties and inclinations of sentient beings, using Siddhanta (four Siddhantas) means to guide them accordingly, so there are many uncertainties. Second, a brief explanation of the stages of Bodhisattvas in the Separate Teaching: according to the Yingluo Jing, there are seven stages: One, the Ten Faiths (ten types of faith); Two, the Ten Dwellings (ten types of dwelling minds); Three, the Ten Practices (ten types of practice minds); Four, the Ten Dedications (ten types of dedication minds); Five, the Ten Grounds (Dashabhumika); Six, the Stage of Near-Perfect Enlightenment; Seven, the Stage of Wonderful Enlightenment (the state of Buddha). One, the Stage of Ten Faiths: the names and meanings of the Ten Faiths are detailed in the main texts. Now, it is explained that Bodhisattvas in the Separate Teaching believe in Condition (hetu, the conditions for the arising of things), Buddha-nature (the possibility of becoming a Buddha), the Eternally Abiding Three Jewels (the eternally existing Buddha, Dharma, and Sangha), understand the Immeasurable and Uncreated Four Noble Truths (the truths realized by the Separate Teaching), generate the Four Great Vows of Loving-kindness and Compassion (four vast vows), and are not hindered by Deva demons (demons that obstruct practice), heretics (religions other than Buddhism), or the Two Vehicles (the Shravaka and Pratyekabuddha vehicles), this is called faith. If referring to the Five Practices mentioned in the Nirvana Sutra, they are the Holy Practice of Precepts, the Holy Practice of Concentration. The Holy Practice of Wisdom, which cultivates the Four Noble Truths of arising and ceasing, subdues the views of delusion within the Three Realms, this is the practice of the Ten Faiths. Question: Since Bodhisattvas in the Separate Teaching generate the Bodhi mind based on the Immeasurable and Uncreated Four Noble Truths, why do they still cultivate the contemplation of the Four Noble Truths of arising and ceasing? Answer: Although Bodhisattvas in the Separate Teaching initially believe in the principle of the Immeasurable and Uncreated Four Noble Truths, the afflictions and obstacles within the Three Realms are deep, and these delusions must be eradicated first, so they first cultivate the Four Noble Truths of arising and ceasing to tame the mind. Two, explaining the Stage of Ten Dwellings: this is the Ten Understandings of the Habitual Nature (the stage of beginning to practice the Buddha Dharma). Entering the Prajna of Principle is called Dwelling. So-called Entering the Principle is directly entering the Partial Truth, similarly entering the Perfect Truth. If referring to the Mahaparinirvana Sutra, this is precisely...

修無生四真諦觀。今明此十住皆是修體假入空觀發偏真之慧。斷界內見思得一切智慧眼。生相似中道之解。即是別教暖法位也。三明十行位者即是性種性。前明十住既得入理。今從理起行學十波羅蜜故名十行。望大涅槃經。即是修無量四諦觀門。今明十行修從空入假觀。斷恒沙無知得道種智法眼。界內正使已盡。相似中道之解漸更分明。即是別教頂法位也。四明十回向位者即是道種性。解行心合回因向果順入法界故名迴向。望大涅槃經。應是修無作四諦觀。今明此菩薩修中道正觀。中道似解轉更增明能伏無明。得相似一切種智佛眼。即是別教忍法位也。問曰。既明別教之位。何用對暖頂忍乎。答曰。別教十地既對四果三十心位。豈不對暖頂忍也。問曰。此既是別教菩薩。何得修無作四諦觀門。答曰。此義交加關涉不易。具在大本。豈可即求決也。五明十地位者即是聖種性位。從入初地即發真。明見佛性平等法界自體。住持出生諸佛功德。堪能荷負一切眾生故名為地。若望大涅槃經。應是分證無作四諦之理得二十五三昧。名諸三昧王。五行具足次第成十功德入十地。多恐意在此也。今明此十地菩薩若登初地即證真中道第一義諦。雙照二諦心心寂滅。自然流入薩婆若海。能斷無明住地分得種智佛眼。得如來真應兩身十方行

【現代漢語翻譯】現代漢語譯本修習無生四真諦觀。現在說明這十住位都是修習體假入空觀，從而生起偏真之智慧，斷除界內見思惑，獲得一切智慧眼，產生相似於中道的理解，這就是別教的暖法位。三、說明十行位，也就是性種性。前面說明十住位已經得以入理，現在從理起行，學習十波羅蜜，所以叫做十行。參照《大涅槃經》，這是修習無量四諦觀門。現在說明十行位修習從空入假觀，斷除恒沙無知，獲得道種智法眼，界內正使已經斷盡，相似中道的理解逐漸更加分明，這就是別教的頂法位。四、說明十回向位，也就是道種性。解行心合，回因向果，順入法界，所以叫做迴向。參照《大涅槃經》，應該是修習無作四諦觀。現在說明這位菩薩修習中道正觀，中道相似的理解更加增明，能夠降伏無明，獲得相似的一切種智佛眼，這就是別教的忍法位。問：既然已經說明別教的位次，為什麼還要對應暖、頂、忍呢？答：別教的十地既然對應四果三十心位，怎麼會不對應暖、頂、忍呢？問：這既然是別教的菩薩，怎麼能夠修習無作四諦觀門呢？答：這個義理交錯複雜，不容易理解，詳細內容在大本經典中，怎麼可以立刻就求得決斷呢？五、說明十地位，也就是聖種性位。從進入初地開始就證發真，明見佛性平等法界自體，住持出生諸佛功德，堪能荷負一切眾生，所以叫做地。如果參照《大涅槃經》，應該是分證無作四諦之理，獲得二十五三昧，名為諸三昧王，五行具足，次第成就十功德，進入十地。大概意思就在這裡。現在說明這十地菩薩，如果登上初地，就證得真中道第一義諦，雙照二諦，心心寂滅，自然流入薩婆若（Sarvajna，一切智）海，能夠斷除無明住地，分得種智佛眼，獲得如來真應兩身，在十方世界行化。

【English Translation】 English version Cultivating the contemplation of the Four Noble Truths of Non-origination. Now, it is explained that these Ten Abodes are all about cultivating the 'body-emptiness entering emptiness' contemplation, thereby generating the wisdom of partial truth, severing the views and thoughts within the realm of desire, and attaining the all-wisdom eye, giving rise to an understanding similar to the Middle Way. This is the 'warming fire' position of the Distinct Teaching. Thirdly, explaining the Ten Practices, which is the 'nature-seed' nature. Having explained that the Ten Abodes have already attained entry into principle, now, from principle, practice arises, learning the Ten Paramitas (perfections), hence the name 'Ten Practices'. Referring to the Mahāparinirvāṇa Sūtra, this is cultivating the immeasurable Four Noble Truths contemplation gate. Now, it is explained that the Ten Practices cultivate the 'entering the false from emptiness' contemplation, severing countless ignorance, attaining the Dharma-eye of the wisdom of the seed of the path, the fundamental afflictions within the realm of desire are already exhausted, and the understanding similar to the Middle Way gradually becomes clearer. This is the 'peak' position of the Distinct Teaching. Fourthly, explaining the Ten Dedications, which is the 'path-seed' nature. Understanding and practice combine, dedicating the cause towards the result, harmoniously entering the Dharma-realm, hence the name 'Dedications'. Referring to the Mahāparinirvāṇa Sūtra, it should be cultivating the non-active Four Noble Truths contemplation. Now, it is explained that this Bodhisattva cultivates the correct contemplation of the Middle Way, the understanding similar to the Middle Way becomes even clearer, able to subdue ignorance, attaining the Buddha-eye of all-wisdom similar to all wisdom, this is the 'forbearance' position of the Distinct Teaching. Question: Since the positions of the Distinct Teaching have already been explained, why is it necessary to correspond to 'warming fire', 'peak', and 'forbearance'? Answer: Since the Ten Grounds of the Distinct Teaching correspond to the thirty minds of the Four Fruits, how could they not correspond to 'warming fire', 'peak', and 'forbearance'? Question: Since this is a Bodhisattva of the Distinct Teaching, how can they cultivate the non-active Four Noble Truths contemplation gate? Answer: This meaning is intertwined and complex, not easy to understand. The detailed content is in the great original scripture, how can one immediately seek a resolution? Fifthly, explaining the Ten Grounds, which is the position of the 'holy-seed' nature. From entering the first ground, one manifests the true, clearly seeing the Buddha-nature, the self-nature of the equal Dharma-realm, upholding and giving birth to the merits of all Buddhas, capable of bearing the burden of all sentient beings, hence the name 'Ground'. If referring to the Mahāparinirvāṇa Sūtra, it should be partially realizing the principle of the non-active Four Noble Truths, attaining the twenty-five samadhis, named the Kings of all Samadhis, the five practices are complete, sequentially accomplishing the ten merits, entering the Ten Grounds. The general meaning is probably here. Now, it is explained that these Bodhisattvas of the Ten Grounds, if ascending to the first ground, realize the true Middle Way, the ultimate truth, simultaneously illuminating the two truths, mind and mind are extinguished, naturally flowing into the ocean of Sarvajna (all-knowing), able to sever the dwelling place of ignorance, partially attaining the Buddha-eye of seed-wisdom, attaining the true and responsive bodies of the Tathagata, acting in the ten directions.

化也。始從初地乃至十地皆斷無明。但以位約分為三道。初地名見道。二地至六地名修道。從七地已去名無學道。地論師言。二地至七地名修道。八地已去名無學道也。初地菩薩五行具足。恐是初地功德也。餘九種功德或可對九地。所言破無明別見惑者。大涅槃經云。自此已前皆名邪見人也。是則三藏通教三乘之人皆未見此理故名邪見人也。以大士訶須菩提。大師是汝之師。天魔外道一手作諸勞侶意在此也。乃至別教十信三十心雖伏此惑既未能斷。猶是成就無明別見。訶諸菩薩意或在此也。二從二地至六地名修道者。斷別惑三界愛。如大智論明。迦葉聞甄迦羅琴聲不能自安。迦葉云。三界五欲我已斷竟。此是菩薩凈妙功德所生五欲。故於是事不能自安。例色無色愛亦復如是。此經大士訶須菩提云。同於煩惱不到彼岸。入於八難不得無難意在此也。故從二地至六地通名修道斷此別惑也。今以義推。二離垢地即侵斷別教欲愛名斯陀含向。三明地即是別教斯陀含果。四炎地即是別教阿那含向。五難勝地即是別教阿那含果。斷別愛慾盡也。六現前地即是別教阿羅漢向。斷別色無色愛也。七遠行地即別教阿羅漢地。斷別色無色愛盡。故從此名無學道也。問曰。此對四果出何經論。答曰。別教明斷伏對四果經論多不同。諸大乘法師

所用亦異。地論師通教判位云。初地斷見。二地斷欲愛。三地斷色愛。四地斷無色愛。地論師通宗判位。有用三地斷見名須陀洹。從四地至六地名斯陀含。第二依法師七地至九地名阿那含。第三依法師十地等覺名阿羅漢。是第四依法師有言三地斷見。四地名斯陀含。五地名阿那含。六地名阿羅漢。有用仁王經四地斷見。五地名斯陀含。六地名阿那含。七地名阿羅漢。如是等異說不同難可定依。今以義推作此對四果也。一往似便既無的文。佛意難知。不須茍執也。問曰。何故解釋不定。答曰。已如前釋。八不動地即是別教辟支佛地。地論師云。從此明無學道。未知的出何經論。不但八地得無生忍。寂而常用用而無相。無功用心自然斷法界無明惑色習盡也。九善慧地無明稍薄斷心習盡。慧轉分明善入實相也。十法雲地慈悲智慧猶若大云。慈悲普洽一切皆雨法雨。慧云能持十方諸佛所說法雨斷十品無明也。六等覺地者。即是邊際智滿入重玄門。若望法雲名之為佛。望妙覺名金剛心菩薩。亦名無垢地菩薩。三魔已盡余有一品死魔在斷無明習也。問曰。前通教何意不辨等覺佛耶。答曰。界內習氣易盡。故不須開法雲出等覺。問曰。別教經論何故有處明法雲。之後更有金剛等覺。自有經論止明十地行滿便成佛果。南北法師諍此紛紜

。答曰。更立等覺未定為礙。所以然者。華嚴經明法雲十地功德智慧。用此于佛。如爪上土方于大地。若爾雖說一品無明。而實不可說品。何以得知。後心菩薩無功用道其疾甚風。一日之間能破無量品無明障惑。何況瓔珞經明等覺地于百千萬億劫入重玄門倒修凡夫事。是故開法雲地更立金剛心等覺佛。于理無失。若知一品有無量品無明。用法雲無礙之智即盡。復何須開出等覺地。妙覺地者。金剛後心朗然大覺妙智窮源無明習盡名解脫。蕭然無累寂而常照名妙覺地。常住佛果具足一切佛法名菩提果。四德涅槃名為果果。問曰。為定用金剛智斷無明。為用妙覺斷無明耶。答曰。涅槃經云。有所斷者名有上士。無所斷者名無上士。問曰。何故勝鬘經云無明住地其力最大佛菩提智之所能斷耶。答曰。若用別接通。十地等覺即是佛菩提智。所以者何。涅槃經云。九住菩薩名為聞見。十住菩薩名為眼見。雖見佛性而不了了。以無礙道與惑共住故不了了。諸佛如來了了見者。即真解脫蕭然累外故了了也。若別教明義。從初歡喜即用佛菩提智斷初品無明。乃至等覺後心方乃斷盡。若圓教明義。即是初發心住得佛菩提智斷初品無明。乃至等覺後心方乃斷盡。第三約別教位釋凈無垢稱名者。維摩既是一生補處大士。即是法身居等覺金剛心。

【現代漢語翻譯】現代漢語譯本：答：如果再設立等覺位，並不斷定它是否構成障礙。原因是，《華嚴經》闡明法雲地（Dharmamegha Bhumi，十地菩薩的第十地）的功德智慧，用它來比擬佛的境界，就像指甲上的塵土比于大地。如果這樣，即使說有一品無明，實際上卻不能說有多少品。為什麼能知道這一點呢？因為後心菩薩（指等覺菩薩）以無功用道（Anabhoga-marga，不需特別努力就能自然而然地修行）的速度非常快，一天之內能破除無量品的無明障惑。更何況《瓔珞經》闡明等覺地于百千萬億劫中進入重玄門（指深奧的修行法門）倒修凡夫事。因此，開出法雲地，再設立金剛心（Vajra-citta，比喻堅固不壞的菩提心）等覺佛，在道理上沒有缺失。如果知道一品無明有無量品，用法雲地無礙的智慧就能窮盡，又何須開出等覺地？妙覺地（Sarva-samyak-sambuddha-bhumi，佛果的境界）是指，金剛後心（指最後階段的菩薩心）朗然大覺，妙智窮盡無明習氣，名為解脫。蕭然無累，寂靜而常照，名為妙覺地。常住佛果，具足一切佛法，名為菩提果（Bodhi-phala，覺悟的果實）。四德涅槃（Nirvana，寂滅）稱為果果。問：是用金剛智（Vajra-jnana，堅固的智慧）斷無明，還是用妙覺斷無明呢？答：《涅槃經》（Nirvana Sutra）說，有所斷者名為有上士（有待于修行的修行者），無所斷者名為無上士（修行圓滿者）。問：為什麼《勝鬘經》（Srimala Sutra）說無明住地（Avidya-avasthana-bhumi，無明煩惱的根本處）的力量最大，只有佛菩提智（Buddha-bodhi-jnana，佛的覺悟智慧）才能斷除呢？答：如果用別教（Prthag-jana，區別于圓教的教義）來接通，十地等覺就是佛菩提智。為什麼這樣說呢？《涅槃經》說，九住菩薩（Navavasthita-bodhisattva，指十地之前的菩薩）名為聞見，十住菩薩名為眼見。雖然見到佛性（Buddha-dhatu，成佛的可能性），但並不明瞭。因為無礙道（Asanga-marga，沒有阻礙的修行道路）與惑共住，所以不明瞭。諸佛如來（Tathagata，佛的稱號）明瞭見者，就是真解脫，蕭然累外，所以明瞭。如果別教闡明義理，從初歡喜地（Pramudita-bhumi，菩薩十地的第一地）就開始用佛菩提智斷初品無明，乃至等覺後心才斷盡。如果圓教（Perfect Teaching）闡明義理，就是初發心住（Prathama-citta-avasthita，最初發菩提心）就得到佛菩提智斷初品無明，乃至等覺後心才斷盡。第三，約別教的位次來解釋凈無垢稱（Vimalakirti，維摩詰）的名稱，維摩詰既然是一生補處大士（Ekajati-pratibaddha-bodhisattva，下一生將成佛的菩薩），就是法身（Dharmakaya，佛的法性身）居於等覺金剛心。

【English Translation】 English version: Answer: To further establish the Equivalent Enlightenment position without determining whether it constitutes an obstacle. The reason is that the Avatamsaka Sutra (Hua-yen Ching) clarifies the merits and wisdom of the Dharmamegha Bhumi (Tenth Ground of Bodhisattvas), using it to compare to the Buddha's realm, like the dust on a fingernail compared to the earth. If so, even if it is said that there is one grade of ignorance, it is actually impossible to say how many grades there are. How can this be known? Because the Bodhisattva of the Later Mind (referring to the Bodhisattva of Equivalent Enlightenment) with the Path of No Effort (Anabhoga-marga, effortless practice) is very fast, able to break through countless grades of ignorance and delusion in a single day. Moreover, the Ingalaka Sutra (Ying-luo Ching) clarifies that the Equivalent Enlightenment Ground enters the Profound Gate (deep practice) for hundreds of millions of kalpas, reversing and practicing the affairs of ordinary people. Therefore, opening up the Dharmamegha Ground and further establishing the Vajra Mind (Vajra-citta, indestructible Bodhi mind) Equivalent Enlightenment Buddha is not a mistake in principle. If it is known that one grade of ignorance has countless grades, the unobstructed wisdom of the Dharmamegha Ground can exhaust it, so why is it necessary to open up the Equivalent Enlightenment Ground? The Wonderful Enlightenment Ground (Sarva-samyak-sambuddha-bhumi, the state of Buddhahood) refers to the Vajra Later Mind (the final stage of the Bodhisattva's mind) being brightly enlightened, the wonderful wisdom exhausting the habits of ignorance, called liberation. Serene and unburdened, silent and constantly illuminating, is called the Wonderful Enlightenment Ground. Constantly abiding in the Buddha fruit, possessing all Buddha Dharmas, is called the Bodhi Fruit (Bodhi-phala, the fruit of enlightenment). The Four Virtues of Nirvana (Nirvana, extinction) are called the Fruit of the Fruit. Question: Is ignorance severed with Vajra Wisdom (Vajra-jnana, diamond-like wisdom) or with Wonderful Enlightenment? Answer: The Nirvana Sutra (Nieh-p'an Ching) says, 'One who has something to sever is called a Superior Being with something above; one who has nothing to sever is called a Supreme Being with nothing above.' Question: Why does the Srimala Sutra (Sheng-man Ching) say that the Abode of Ignorance (Avidya-avasthana-bhumi, the root of ignorance) has the greatest power, and only the Buddha's Bodhi Wisdom (Buddha-bodhi-jnana, the wisdom of Buddha's enlightenment) can sever it? Answer: If using the Separate Teaching (Prthag-jana, distinct from the Perfect Teaching) to connect, the Ten Grounds and Equivalent Enlightenment are the Buddha's Bodhi Wisdom. Why is this so? The Nirvana Sutra says, 'The Bodhisattva of the Nine Abodes (Navavasthita-bodhisattva, referring to Bodhisattvas before the Ten Grounds) is called hearing and seeing; the Bodhisattva of the Ten Abodes is called seeing with the eyes.' Although they see the Buddha-nature (Buddha-dhatu, the potential for Buddhahood), they do not understand it clearly. Because the Unobstructed Path (Asanga-marga, unobstructed path of practice) dwells with delusion, they do not understand it clearly. The Tathagatas (Tathagata, title of the Buddha) who see clearly are truly liberated, serene and beyond burdens, so they understand clearly. If the Separate Teaching clarifies the meaning, from the First Joyful Ground (Pramudita-bhumi, the first of the ten Bodhisattva grounds) onwards, the Buddha's Bodhi Wisdom is used to sever the first grade of ignorance, until the Later Mind of Equivalent Enlightenment finally severs it completely. If the Perfect Teaching clarifies the meaning, then the initial Arising of the Mind (Prathama-citta-avasthita, the initial arising of Bodhi mind) obtains the Buddha's Bodhi Wisdom to sever the first grade of ignorance, until the Later Mind of Equivalent Enlightenment finally severs it completely. Thirdly, explaining the name of Vimalakirti (Wei-mo-chieh) in terms of the positions of the Separate Teaching, since Vimalakirti is a Great Being of One Life Remaining (Ekajati-pratibaddha-bodhisattva, a Bodhisattva who will become a Buddha in the next life), he is the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) residing in the Vajra Mind of Equivalent Enlightenment.

無垢菩薩之位也。佛性理顯故名為凈。別惑正習俱盡。無明余習譬若微煙。雖有如無。故名無垢。邊際智滿內稱深理外用無方。法界平等赴緣行化。故名為稱。故云凈無垢稱也。豈可同彼三藏通教辨凈無垢稱義。所以教跡現同補處位者。為訶三藏通教三乘攝受別教大乘菩薩也。

維摩經玄疏卷第三大正藏第 38 冊 No. 1777 維摩經玄疏

維摩經玄疏卷第四

天臺山修禪寺沙門智顗撰

第四約圓教明位釋凈無垢稱義者。此教詮因緣即一實諦不思議解脫虛空佛性大般涅槃諸佛法界之理。若菩薩稟此教門。理雖非深非淺而證者不無深淺之位。今明此教入道亦具有四門。而諸大乘經多用非空非有門也。正如此經諸菩薩各說入不二法門。一往雖同細檢不無四門之別。而多用非空非有門入不思議解脫也。此義在下。自當可見。就此略為三意。一簡別圓兩教明位不同。二正明此教辨位。三約圓教位釋凈無垢稱義。第一簡別圓兩教明位不同者。圓教既詮圓理。略明圓義有八。異於八別。已如前說。今但約斷無明判位高下不同也。若別教明。三十心斷界內結即伏界外無明。至迴向後心發真智。見佛性中道之理斷一品無明名登初地。乃至斷十品無明名為十地。等覺後心斷無明方盡。妙覺蕭然累

【現代漢語翻譯】現代漢語譯本：『無垢菩薩』（Wugou Pusa）之位，佛性（Foxing）理顯，故名為『凈』。別惑（Biehuo）正習俱盡，無明（Wuming）余習譬若微煙，雖有如無，故名『無垢』。邊際智滿，內稱深理，外用無方，法界（Fajie）平等，赴緣行化，故名為『稱』。故云『凈無垢稱』也。豈可同彼三藏（Sanzang）通教（Tongjiao）辨凈無垢稱義。所以教跡現同補處（Buchu）位者，為訶三藏通教三乘（Sancheng）攝受別教（Biejiao）大乘（Dacheng）菩薩也。

《維摩經玄疏》卷第三大正藏第 38 冊 No. 1777 《維摩經玄疏》

《維摩經玄疏》卷第四

天臺山修禪寺沙門智顗撰

第四約圓教（Yuanjiao）明位釋凈無垢稱義者。此教詮因緣（Yinyuan）即一實諦（Yishidi），不思議解脫（Busi yi jietuo），虛空佛性（Xukong foxing），大般涅槃（Daban niepan），諸佛法界（Zhufuo fajie）之理。若菩薩（Pusa）稟此教門，理雖非深非淺，而證者不無深淺之位。今明此教入道亦具有四門，而諸大乘經多用非空非有門也。正如此經諸菩薩各說入不二法門（Buer famen）。一往雖同，細檢不無四門之別。而多用非空非有門入不思議解脫也。此義在下，自當可見。就此略為三意。一簡別圓兩教明位不同。二正明此教辨位。三約圓教位釋凈無垢稱義。第一簡別圓兩教明位不同者。圓教既詮圓理。略明圓義有八。異於八別。已如前說。今但約斷無明判位高下不同也。若別教明。三十心斷界內結即伏界外無明。至迴向後心發真智。見佛性中道之理斷一品無明名登初地。乃至斷十品無明名為十地。等覺後心斷無明方盡。妙覺蕭然累

【English Translation】 English version: The position of 『Immaculate Bodhisattva』 (Wugou Pusa). Because the principle of Buddha-nature (Foxing) is revealed, it is called 『Pure』. All afflictions (Biehuo) and habitual tendencies are completely exhausted. The remaining habitual tendencies of ignorance (Wuming) are like faint smoke, existing as if non-existent, hence the name 『Immaculate』. The wisdom of the boundary is full, inwardly matching profound principles, outwardly using methods without limit, the Dharma Realm (Fajie) is equal, responding to conditions to practice and transform, hence the name 『Appropriate』. Therefore, it is said 『Pure, Immaculate, and Appropriate』. How can it be the same as the meaning of 『Pure, Immaculate, and Appropriate』 as explained by the Three Pitakas (Sanzang) and Common Teaching (Tongjiao)? The reason why the traces of the teaching appear to be in the position of Successor (Buchu) is to criticize the Bodhisattvas of the Three Pitakas, Common Teaching, Three Vehicles (Sancheng), and the Separate Teaching (Biejiao) Mahayana (Dacheng).

《Vimalakirti Sutra Profound Commentary》 Volume 3 Taisho Tripitaka Volume 38 No. 1777 《Vimalakirti Sutra Profound Commentary》

《Vimalakirti Sutra Profound Commentary》 Volume 4

Composed by the Shramana Zhiyi of Tiantai Mountain Chan Temple

Fourth, explaining the meaning of 『Pure, Immaculate, and Appropriate』 by clarifying the position according to the Perfect Teaching (Yuanjiao). This teaching explains that the principle of conditions (Yinyuan) is the One True Reality (Yishidi), Inconceivable Liberation (Busi yi jietuo), Empty Buddha-nature (Xukong foxing), Great Nirvana (Daban niepan), and the Dharma Realm of all Buddhas (Zhufuo fajie). If a Bodhisattva (Pusa) receives this teaching, although the principle is neither deep nor shallow, those who realize it have positions of varying depths. Now, clarifying that entering the path through this teaching also has four gates, and most Mahayana sutras use the gate of neither emptiness nor existence. Just like the Bodhisattvas in this sutra each explain entering the Dharma Gate of Non-duality (Buer famen). Although they seem the same at first glance, upon closer inspection, there are differences among the four gates. And most use the gate of neither emptiness nor existence to enter inconceivable liberation. This meaning will be seen below. Here, briefly, there are three intentions. First, to distinguish the different positions clarified by the Perfect and Separate Teachings. Second, to clarify the positions according to this teaching. Third, to explain the meaning of 『Pure, Immaculate, and Appropriate』 according to the positions of the Perfect Teaching. First, distinguishing the different positions clarified by the Perfect and Separate Teachings. Since the Perfect Teaching explains the perfect principle, briefly explaining the meaning of perfection has eight aspects, different from the eight separate aspects, as mentioned before. Now, only judging the height of the position based on the elimination of ignorance. If explained by the Separate Teaching, the thirty minds eliminate the bonds within the realm, which means subduing ignorance outside the realm. After the mind turns towards enlightenment, true wisdom arises. Seeing the principle of the Middle Way of Buddha-nature, eliminating one grade of ignorance is called entering the first ground. And so on, eliminating ten grades of ignorance is called the ten grounds. After Equal Enlightenment, the elimination of ignorance is complete. Wonderful Enlightenment is serene and burdened.

外。此如前分別。若圓教所明。從初假名發心即一心三觀修隨喜心入十信位斷界內惑盡即伏界外無明。十住初心發圓真智慧斷無明初品。從此四十心皆斷無明。至等覺後心方盡。妙覺極地蕭然累外。名究竟菩提無上大涅槃也。此則判位高下殊別。故有別圓兩教明位不同也。第二正明圓教位者亦還約七位明五十二位不同。一十信。二十住。三十行。四十回向。五十地。六等覺地。七妙覺地。但解者不同。有師言。圓教頓悟一悟。即是佛無復位別之殊。說十地位者為鈍根人耳。如思益經云。如此學者即不從一地至一地。又有師解言。圓教既是頓悟。初心一悟即究竟圓極。而有四十二位者。但是化物方便立淺深之名耳。故楞伽經云。初地即二地。二地即三地。寂滅真如有何次也。又有師言。圓教頓悟至十住即是十地。而說有十行十回向十地者。此是重說。意謂此諸解釋悉是偏取。但平等法界尚不論悟與不悟。孰論淺之與深。不悟而論悟者不淺不深論淺深也。尋諸大乘經明理究竟。無過華嚴大集大品法華涅槃。明法界平等無說無示。而菩薩位行終自炳然。是以今還約七位以明圓教菩薩之位也。一十信者。若利根頓悟深妙善根。聞說一切眾生即大涅槃不可覆滅一切眾生悉菩提相。即發大慈大悲。緣無作四實諦。起四弘誓願。是名

【現代漢語翻譯】現代漢語譯本：外。這如同之前的分別。如果是圓教所闡明的，從最初的假名發心，即以一心三觀修隨喜心，進入十信位，斷除界內惑盡，即是伏住界外無明。十住位的初心，發起圓滿真實的智慧，斷除無明的第一品。從此之後的四十心，都是斷除無明。直到等覺位的後心，才算斷盡。妙覺極地，蕭然于累贅之外，名為究竟菩提無上大涅槃。這便是判定位階高下有殊別。所以有別教和圓教兩種教義，闡明位階的不同。第二，正式闡明圓教的位階，也還是依據七個位階，來說明五十二個位階的不同。一是十信，二是十住，三是十行，四是十回向，五是十地，六是等覺地，七是妙覺地。但解釋的人不同。有法師說，圓教是頓悟，一悟即是佛，沒有再分位階的差別，說十地位階，是爲了鈍根的人。如《思益經》所說：『如此學習的人，就不從一地到一地。』又有法師解釋說，圓教既然是頓悟，初心一悟即是究竟圓滿，而有四十二個位階，只不過是教化眾生的方便，設立淺深的名目罷了。所以《楞伽經》說：『初地即是二地，二地即是三地，寂滅真如有什麼次第呢？』又有法師說，圓教頓悟，到了十住位，就是十地位，而說有十行、十回向、十地，這是重複說。意思是說這些解釋都是偏頗的。但平等法界尚且不論悟與不悟，哪裡還論淺與深？不悟卻論悟，不淺不深卻論淺深。尋遍諸大乘經典，闡明道理究竟，沒有超過《華嚴經》、《大集經》、《大品般若經》、《法華經》、《涅槃經》的。闡明法界平等，無說無示，而菩薩的位階和修行，終究是炳然分明的。因此現在還是依據七個位階，來闡明圓教菩薩的位階。一是十信位，如果是利根頓悟，具有深妙的善根，聽聞說一切眾生即是大涅槃，不可再滅度，一切眾生都具有菩提之相，即發起大慈大悲心，緣于無作的四實諦（苦、集、滅、道），發起四弘誓願，這叫做十信。

【English Translation】 English version: Besides. This is similar to the previous distinctions. If it is explained by the Perfect Teaching, from the initial provisional name (假名, jiǎmíng) of generating the aspiration for enlightenment, that is, cultivating the mind of rejoicing with the One Mind Three Contemplations, entering the Ten Faiths (十信, shíxìn) position, cutting off all delusions within the realms, which means subduing ignorance outside the realms. The initial mind of the Ten Dwellings (十住, shízhù) position generates perfect and true wisdom, cutting off the first grade of ignorance. From then on, the forty minds all cut off ignorance. Only when the last mind of the Equal Enlightenment (等覺, děngjué) position is reached, is it completely cut off. The ultimate ground of Wonderful Enlightenment (妙覺, miàojué) is serenely beyond all burdens, and is called Ultimate Bodhi (菩提, pútí) and Supreme Great Nirvana (涅槃, nièpán). This is the distinction in the height and lowness of the positions. Therefore, there are the Separate Teaching and the Perfect Teaching, which explain the differences in positions. Secondly, formally explaining the positions of the Perfect Teaching, it still relies on the seven positions to explain the differences in the fifty-two positions. First is the Ten Faiths, second is the Ten Dwellings, third is the Ten Practices (十行, shíxíng), fourth is the Ten Dedications (十回向, shíhuíxiàng), fifth is the Ten Grounds (十地, shídì), sixth is the Equal Enlightenment Ground, and seventh is the Wonderful Enlightenment Ground. But the interpreters are different. Some teachers say that the Perfect Teaching is sudden enlightenment, one enlightenment is Buddhahood, and there is no further distinction in positions. Speaking of the Ten Grounds is for people with dull roots. As the Siyi Sutra says: 'Those who study in this way do not go from one ground to another.' Other teachers explain that since the Perfect Teaching is sudden enlightenment, the initial enlightenment is ultimate perfection, and the forty-two positions are merely expedient means for teaching beings, establishing names of shallowness and depth. Therefore, the Laṅkāvatāra Sūtra says: 'The first ground is the second ground, the second ground is the third ground, what order is there in quiescent true suchness?' Other teachers say that the sudden enlightenment of the Perfect Teaching, reaching the Ten Dwellings position, is the Ten Grounds, and saying there are Ten Practices, Ten Dedications, and Ten Grounds is a repetition. The meaning is that these explanations are all biased. But in the equal Dharma realm, there is no discussion of enlightenment or non-enlightenment, so how can there be discussion of shallowness and depth? Discussing enlightenment without enlightenment, discussing shallowness and depth without shallowness and depth. Searching through the Great Vehicle sutras, explaining the ultimate truth, there is nothing beyond the Avataṃsaka Sūtra, the Mahāsaṃnipāta Sūtra, the Large Perfection of Wisdom Sutra, the Lotus Sutra, and the Nirvana Sutra. Explaining the equality of the Dharma realm, without speaking or showing, the positions and practices of the Bodhisattvas are ultimately clearly distinct. Therefore, now it still relies on the seven positions to explain the positions of the Bodhisattvas of the Perfect Teaching. First is the Ten Faiths position. If one has sharp roots and sudden enlightenment, with profound and wonderful good roots, hearing that all beings are the Great Nirvana, which cannot be extinguished again, and that all beings have the aspect of Bodhi, then one generates great compassion and great pity, contemplating the Four Noble Truths (四實諦, sì shídì) without action, and generating the Four Great Vows (四弘誓願, sì hóngshìyuàn). This is called the Ten Faiths.

圓教發菩提心。信心者。信一切眾生即是真性解脫具足一體三寶一心三觀。觀二諦三諦理通達無閡。成隨喜心五品弟子因。是若得三昧及陀羅尼六根清凈。即是入十信之位也。若得十信成就。即能見真諦理斷界內見思。亦能見俗諦理分別十法界法。心無謬亂。生相似中道之解伏界外無明。故仁王經云。十善菩薩發大心。長別三界苦輪海。法華經明意根清凈云。雖未得菩薩無漏智慧。而其意根清凈如此。二明十住位者即為二意。一略釋初發心住。二類通九住。一正釋初發心住位者。所言發心住者。三種心發故名發心住。三德涅槃名為住也。云何名為三種心發。一者緣因善心發。二者了因慧心發。三者正因理心發。一緣因善心發者。眾生無量劫來所有低頭合掌彈指散華髮菩提心慈悲誓願佈施持戒忍辱精進禪定等一切善根一時開發。一心具足萬行諸波羅密也。二了因慧心發者。眾生無量劫來聞大乘乃至一句偈。受持讀誦解說書寫觀行修習。所有智慧一時開發成真無漏也。三正因理心發者。眾生無始以來佛性真心常為無明之所隱覆。緣了兩因力破無明暗豁然圓顯也。此三種心開發故名發心。住者住三德涅槃也。一法身二般若三解脫。此三不縱不橫如世伊字名秘密藏。真實心發即是法身。了因心發即是般若。緣因心發即是解脫。

【現代漢語翻譯】現代漢語譯本：圓教發菩提心。信心是指，相信一切眾生即是真性解脫，具足一體三寶（佛、法、僧）一心三觀（空觀、假觀、中觀）。觀察二諦（真諦、俗諦）、三諦（空諦、假諦、中諦）之理，通達無礙。成就隨喜心，是五品弟子位的因。如果能得到三昧（禪定）及陀羅尼（總持），六根清凈，就是進入十信位。如果十信成就，就能見到真諦之理，斷除界內見思惑；也能見到俗諦之理，分別十法界之法，心無謬亂，生起相似中道之解，伏住界外無明。所以《仁王經》說：『十善菩薩發大心，長別三界苦輪海。』《法華經》明示意根清凈說：『雖未得菩薩無漏智慧，而其意根清凈如此。』二、說明十住位，分為兩個意思：一、簡略解釋初發心住；二、概括其他九住。一、正式解釋初發心住位：所謂發心住，是因為三種心發起，所以名為發心住。住於三德涅槃，也稱為住。什麼叫做三種心發起？一者，緣因善心發；二者，了因慧心發；三者，正因理心發。一、緣因善心發，是指眾生無量劫以來所有低頭、合掌、彈指、散花、發菩提心、慈悲誓願、佈施、持戒、忍辱、精進、禪定等一切善根一時開發，一心具足萬行諸波羅密（六度：佈施、持戒、忍辱、精進、禪定、般若）。二、了因慧心發，是指眾生無量劫以來聽聞大乘乃至一句偈，受持、讀誦、解說、書寫、觀行、修習，所有智慧一時開發，成就真無漏。三、正因理心發，是指眾生無始以來佛性真心常為無明所隱覆，憑藉緣因和了因的力量，破除無明黑暗，豁然圓滿顯現。這三種心開發，所以名為發心。住，是指住於三德涅槃。一、法身，二、般若，三、解脫。這三者不縱不橫，如世間伊字，名為秘密藏。真實心發就是法身，了因心發就是般若，緣因心發就是解脫。

【English Translation】 English version: The Perfect Teaching generates the Bodhi Mind. 'Faith' means believing that all sentient beings are the true nature of liberation, fully possessing the One Body Three Jewels (Buddha, Dharma, Sangha) and the One Mind Three Contemplations (Emptiness, Provisional Existence, and the Middle Way). Observing the principles of the Two Truths (Ultimate Truth and Conventional Truth) and the Three Truths (Truth of Emptiness, Truth of Provisional Existence, and Truth of the Middle Way), one attains unobstructed understanding. Accomplishing the Mind of Rejoicing is the cause for the Five Grades of Disciples. If one obtains Samadhi (meditative absorption) and Dharani (total retention), and the six senses are purified, then one enters the stage of the Ten Faiths. If the Ten Faiths are accomplished, one can see the truth of Ultimate Reality, cutting off the delusions of views and thoughts within the Three Realms; one can also see the truth of Conventional Reality, distinguishing the dharmas of the Ten Dharma Realms, with a mind free from error and confusion, generating a similar understanding of the Middle Way, subduing ignorance beyond the Three Realms. Therefore, the 'Benevolent King Sutra' says: 'The Bodhisattvas of the Ten Virtues generate great minds, forever departing from the sea of suffering of the Three Realms.' The 'Lotus Sutra' clarifies the purity of the mind-consciousness, saying: 'Although they have not yet attained the non-outflow wisdom of the Bodhisattvas, their mind-consciousness is so pure.' Secondly, explaining the Ten Abodes, there are two meanings: One, a brief explanation of the Initial Generation of the Mind Abode; Two, a generalization of the other Nine Abodes. One, a formal explanation of the Initial Generation of the Mind Abode: The so-called 'Generation of the Mind Abode' is named so because three types of minds arise. Abiding in the Three Virtues of Nirvana is also called 'abiding'. What are the three types of minds that arise? First, the Auxiliary Cause of Good Mind arises; Second, the Understanding Cause of Wisdom Mind arises; Third, the Direct Cause of Principle Mind arises. First, the Auxiliary Cause of Good Mind arising refers to all the good roots that sentient beings have accumulated over countless kalpas, such as bowing the head, joining the palms, snapping the fingers, scattering flowers, generating the Bodhi Mind, compassionate vows, giving, upholding precepts, patience, diligence, meditation, etc., all developing at once, with one mind fully possessing the myriad practices and all the Paramitas (Perfections: Giving, Morality, Patience, Diligence, Meditation, and Wisdom). Second, the Understanding Cause of Wisdom Mind arising refers to all the wisdom that sentient beings have accumulated over countless kalpas by hearing the Great Vehicle, even a single verse, receiving, upholding, reciting, explaining, writing, contemplating, and practicing, all developing at once, accomplishing true non-outflow. Third, the Direct Cause of Principle Mind arising refers to the Buddha-nature true mind that sentient beings have had since beginningless time, which is always concealed by ignorance. Relying on the power of the Auxiliary Cause and the Understanding Cause, the darkness of ignorance is broken, and it is suddenly and completely revealed. These three types of minds arising are called 'Generation of the Mind'. 'Abiding' refers to abiding in the Three Virtues of Nirvana: First, Dharmakaya (Dharma Body); Second, Prajna (Wisdom); Third, Liberation. These three are neither vertical nor horizontal, like the letter 'I' in the world, called the Secret Treasury. The arising of the true mind is the Dharmakaya, the arising of the Understanding Cause is Prajna, and the arising of the Auxiliary Cause is Liberation.

三心若發同世伊字假名行人以不住法住此三心。即是住於三德涅槃秘密之藏。故言初發心住也。若住三德即是住不思議解脫。即是住于大乘。即是以不住法住般若。即是住首楞嚴三昧修持於心。猶如虛空。即是住法性。即是住實相。即是住如如。即是住如來藏。即是住中道第一義諦。即是住法界。即是住畢竟空。即是住大慈大悲十力四無畏十八不共法。即是住四無閡智神通四攝諸波羅密一切三昧陀羅尼門。舉要言之。即是住真應二身一切佛法也。故華嚴經云。初發心時便成正覺。了達諸法真實之性。所有聞法不由他悟。是菩薩成就十種智力。究竟離虛妄無染如虛空。清凈妙法身湛然應一切。當知此即是發真無漏斷無明初品也。即是此經明一念知一切法即是道場成就一切智故。又即是此經明入不二法門得無生法忍也。二類釋九住者。如此初住三觀現前無功用心念念斷法界無量品無明。不可稱計。一往大分略為十品智斷。即是十住。故仁王經云。入理般若名為住。即是十番進發無漏真明同入中道佛性第一義諦之理。以不住法從淺至深住佛三德涅槃之理。即是十品智慧住一切佛法。故名十住。三明十行者。即此十住真心一心具一切行。唸唸自然進趣流入平等法界海。破十品無明。證十品智斷一切諸行諸波羅蜜。自然增長出生

【現代漢語翻譯】現代漢語譯本：如果以不住之法安住於此三心（指過去心、現在心、未來心），如同世間『伊』字假名行人，那麼這就是安住於三德涅槃（法身德、般若德、解脫德）的秘密寶藏。所以說初發心住。如果安住於三德，就是安住于不可思議的解脫，就是安住于大乘，就是以不住之法安住于般若（智慧），就是安住于首楞嚴三昧（一種高級禪定），修持此心猶如虛空，就是安住於法性，就是安住于實相，就是安住于如如，就是安住于如來藏，就是安住于中道第一義諦，就是安住於法界，就是安住於畢竟空，就是安住于大慈大悲、十力（如來十種智慧力量）、四無畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德），就是安住於四無礙智（四種無礙的智慧）、神通、四攝（佈施、愛語、利行、同事四種攝受眾生的方法）、諸波羅蜜（到達彼岸的方法）、一切三昧（禪定）、陀羅尼門（總持一切法門的智慧）。總而言之，就是安住于真身和應身二身的一切佛法。所以《華嚴經》說：『初發心時便成正覺，了達諸法真實之性，所有聞法不由他悟。』這是菩薩成就十種智力，究竟遠離虛妄，無染如虛空，清凈妙法身湛然應一切。應當知道這就是發真無漏，斷無明初品。也就是此經所明示的，一念知一切法，即是道場，成就一切智。又即是此經所明示的，入不二法門，得無生法忍（對諸法不生不滅的真理的證悟）。第二類解釋九住：如此初住，三觀（空觀、假觀、中觀）現前，無需刻意用心，唸唸斷法界無量品無明。大致分為十品智斷，即是十住。所以《仁王經》說：『入理般若名為住。』即是十番進發無漏真明，一同進入中道佛性第一義諦之理。以不住之法，從淺至深，安住于佛的三德涅槃之理。即是十品智慧安住於一切佛法，所以名為十住。三、闡明十行：即此十住真心，一心具足一切行，唸唸自然進趣流入平等法界海，破十品無明，證十品智斷一切諸行諸波羅蜜，自然增長出生。

【English Translation】 English version: If one dwells in these three minds (past, present, and future minds) with the Dharma of non-abiding, like a practitioner who uses the provisional name 'I' in the world, then this is dwelling in the secret treasury of the three virtues of Nirvana (Dharmakaya virtue, Prajna virtue, and Liberation virtue). Therefore, it is said to be the initial arising of the mind dwelling. If one dwells in the three virtues, it is dwelling in inconceivable liberation, it is dwelling in the Mahayana, it is dwelling in Prajna (wisdom) with the Dharma of non-abiding, it is dwelling in the Shurangama Samadhi (an advanced state of meditation), cultivating this mind like the void, it is dwelling in the Dharma-nature, it is dwelling in the Reality, it is dwelling in Suchness, it is dwelling in the Tathagatagarbha (Buddha-nature), it is dwelling in the Middle Way First Principle, it is dwelling in the Dharmadhatu (Dharma Realm), it is dwelling in Ultimate Emptiness, it is dwelling in Great Compassion, the Ten Powers (the ten wisdom powers of the Tathagata), the Four Fearlessnesses (the Buddha's four kinds of fearless confidence), the Eighteen Unshared Dharmas (the eighteen unique qualities of the Buddha), it is dwelling in the Four Unimpeded Wisdoms (four kinds of unobstructed wisdom), supernatural powers, the Four Embracing Dharmas (the four methods of embracing beings: giving, kind speech, beneficial action, and cooperation), all Paramitas (methods of reaching the other shore), all Samadhis (meditations), and Dharani Gates (wisdom that holds all Dharma gates). In short, it is dwelling in all the Buddha-Dharmas of the True Body and the Response Body. Therefore, the Avatamsaka Sutra says: 'At the moment of the initial arising of the mind, one attains perfect enlightenment, understanding the true nature of all Dharmas, and all Dharma heard is understood without others' help.' This is the Bodhisattva achieving the ten wisdom powers, ultimately departing from falsehood, unblemished like the void, the pure and wonderful Dharma-body responding serenely to all. Know that this is the arising of true non-outflow, cutting off the first stage of ignorance. It is also what this sutra clarifies, that knowing all Dharmas in one thought is the Bodhimanda (place of enlightenment), achieving all wisdom. It is also what this sutra clarifies, entering the non-dual Dharma gate, attaining the forbearance of the non-arising of Dharmas (the realization of the truth that all Dharmas are neither arising nor ceasing). The second type explains the nine dwellings: In this initial dwelling, the three contemplations (emptiness, provisional existence, and the middle way) manifest, without deliberate effort, thought after thought cutting off the immeasurable stages of ignorance in the Dharma Realm. Roughly divided into ten stages of wisdom and cutting off, these are the ten dwellings. Therefore, the Renwang Sutra says: 'Entering the principle of Prajna is called dwelling.' This is the ten-fold advancement of non-outflow true brightness, together entering the principle of the Middle Way Buddha-nature First Principle. With the Dharma of non-abiding, from shallow to deep, dwelling in the principle of the Buddha's three virtues of Nirvana. That is, the ten stages of wisdom dwelling in all Buddha-Dharmas, therefore it is called the ten dwellings. Third, clarifying the ten practices: That is, this ten-dwelling true mind, with one mind possessing all practices, thought after thought naturally progressing and flowing into the sea of the equal Dharma Realm, breaking the ten stages of ignorance, realizing the ten stages of wisdom and cutting off all practices and all Paramitas, naturally increasing and arising.

自行化他功德。與虛空法界等。故名十行也。四明十回曏者。一心真明解行唸唸開發。心心寂滅自然回入平等法界薩婆若海。又進破十品無明證十品智斷。故名十回向也。五明十地者。無漏真明入無功用道。猶如大地。能生一切佛法。荷負法界眾生。普入三世佛地。廣大如法界。究竟如虛空。又進破十品無明進證十品智斷。約此已明十地也。六明等覺地者。窮無明源入重玄門。邊際智滿畢竟清凈登中道山頂。與無明父母別。猶是後心金剛無閡。即是名有所斷者。名有上士也。七明妙覺地者。究竟解脫無上佛智。故言無所斷者。名無上士。此即是究竟後心三德不縱不橫大涅槃也。大涅槃名諸佛法界。豎深橫闊能用二十五三昧普化眾生。隱顯十番利物究竟周普。譬如大樹根若深極枝條亦大。若實相智慧窮源儘性。化用之功則彌滿法界。無方大用究竟圓極也。故大智論云。智度大道佛從來。智度深海佛窮底也。大品經云。過茶無字可說。大涅槃經云。不生不生不可說也。若作此而辨位者。前三十心來諸地皆是寂滅真如平等法界不思議無次位之位也。問曰。如此圓位出何經論。答曰。大涅槃經明月愛三昧。從初一日至十五日。光明漸漸增長。又從十六日至三十日。光明漸漸減盡。月光漸漸增長者。譬智德十五摩訶般若光明也。

【現代漢語翻譯】現代漢語譯本自行化他功德，與虛空法界等同，所以稱為十行。四、說明十回向：一心真正明白理解修行，唸唸開發智慧，心心寂滅，自然迴歸平等法界薩婆若（Sarva-jna，一切智）海。又進一步破除十品無明，證得十品智慧，斷除煩惱，所以稱為十回向。五、說明十地：無漏的真明進入無功用道，猶如大地，能生長一切佛法，荷負法界眾生，普遍進入三世諸佛的境界，廣大如法界，究竟如虛空。又進一步破除十品無明，進而證得十品智慧，斷除煩惱。依據這些說明十地。六、說明等覺地：窮盡無明之源，進入重玄之門，邊際智慧圓滿，畢竟清凈，登上中道山頂，與無明父母告別，仍然是後心金剛無礙，這就是名為有所斷者，名為有上士。七、說明妙覺地：究竟解脫，達到無上佛智，所以說無所斷者，名為無上士。這也就是究竟的後心，具備法身、般若、解脫三德，不縱不橫的大涅槃。大涅槃名為諸佛法界，豎深橫闊，能運用二十五種三昧普遍教化眾生，隱顯十種變化利益眾生，究竟周遍。譬如大樹，根若深極，枝條也大。如果實相智慧窮源儘性，教化之功則彌滿法界，無方大用究竟圓滿。所以《大智度論》說：『智度大道，佛從此來；智度深海，佛窮其底。』《大品經》說：『過茶（指最細微的）沒有文字可以述說。』《大涅槃經》說：『不生不生，不可說也。』如果這樣來辨別位次，那麼前三十心以及諸地，都是寂滅真如平等法界，不可思議，沒有次第的位次。問：如此圓位的說法出自何經何論？答：《大涅槃經》說明月愛三昧，從初一日到十五日，光明漸漸增長；又從十六日到三十日，光明漸漸減盡。月光漸漸增長，譬如智德的十五摩訶般若（Maha-prajna，大智慧）光明。

【English Translation】 English version The merit of self-cultivation and benefiting others is equal to the Dharma Realm of empty space, hence it is called the Ten Practices (十行, Shi Xing). Fourth, explaining the Ten Dedications (十回向, Shi Hui Xiang): With a single-minded, true understanding of practice, every thought develops wisdom. With each thought ceasing, one naturally returns to the equal Dharma Realm, the ocean of Sarva-jna (薩婆若, Sarva-jna, all-knowing wisdom). Furthermore, one breaks through the ten grades of ignorance and attains the ten grades of wisdom, cutting off afflictions, hence it is called the Ten Dedications. Fifth, explaining the Ten Grounds (十地, Shi Di): The undefiled true clarity enters the path of non-effort, like the great earth, capable of generating all Buddha-dharmas, bearing the burden of sentient beings in the Dharma Realm, universally entering the realm of the Buddhas of the three times, vast as the Dharma Realm, ultimately like empty space. Furthermore, one breaks through the ten grades of ignorance and advances to attain the ten grades of wisdom, cutting off afflictions. Based on this, the Ten Grounds are explained. Sixth, explaining the Ground of Near-Perfect Enlightenment (等覺地, Deng Jue Di): Exhausting the source of ignorance, entering the gate of profound mystery, the wisdom of the boundary is complete, ultimately pure, ascending to the summit of the Middle Way Mountain, bidding farewell to the parents of ignorance, still being the unhindered Vajra of the subsequent mind, this is called 'one who has something to cut off,' called an Upper Man (有上士, You Shang Shi). Seventh, explaining the Ground of Wonderful Enlightenment (妙覺地, Miao Jue Di): Ultimately liberated, attaining unsurpassed Buddha-wisdom, hence it is said 'one who has nothing to cut off,' called the Unsurpassed Man (無上士, Wu Shang Shi). This is the ultimate subsequent mind, possessing the three virtues of Dharma-body, Prajna, and Liberation, the Great Nirvana that is neither vertical nor horizontal. Great Nirvana is called the Dharma Realm of all Buddhas, vertically deep and horizontally broad, capable of using the twenty-five Samadhis to universally transform sentient beings, concealing and revealing ten kinds of transformations to benefit beings, ultimately pervasive. For example, like a great tree, if the roots are extremely deep, the branches will also be large. If the wisdom of true reality exhausts the source and fulfills the nature, the merit of transformation will pervade the Dharma Realm, the boundless great function will be ultimately complete. Therefore, the Maha-prajnaparamita-sastra (大智度論, Da Zhi Du Lun) says: 'The great path of wisdom, the Buddhas come from here; the deep sea of wisdom, the Buddhas exhaust its bottom.' The Mahaprajnaparamita Sutra (大品經, Da Pin Jing) says: 'Beyond the finest (referring to the most subtle), there are no words to describe.' The Mahayana Nirvana Sutra (大涅槃經, Da Nie Pan Jing) says: 'Not born, not born, cannot be spoken.' If one distinguishes the positions in this way, then the previous thirty minds and all the grounds are the tranquil extinction of true thusness, the equal Dharma Realm, inconceivable, positions without sequence. Question: From which sutra or treatise does this teaching of perfect positions come? Answer: The Mahayana Nirvana Sutra explains the Samadhi of Moon-Love, from the first day to the fifteenth day, the light gradually increases; and from the sixteenth day to the thirtieth day, the light gradually decreases. The gradually increasing moonlight is like the light of the fifteen Maha-prajna (摩訶般若, Maha-prajna, great wisdom) of the virtue of wisdom.

漸漸減盡者。譬十五斷德無累解脫減盡也。十五種智斷者。三十心為三智斷。十地為十智斷。等覺為一智斷。妙覺為一智斷。合為十五智斷。故從初一日至十五日以月為譬也。月體即譬法身。法身是一。光明漸增譬般若智德不生而生。光明漸減譬解脫斷德不減而減。故涅槃經明。從初安置諸子秘密之藏三德涅槃。然後我亦當於此秘密藏中而般涅槃。此最後究竟涅槃名為不生不生。般若畢竟不生不滅。更無惑可斷也。又法華經明開示悟入。南嶽師解云。即是圓教四十心也。又大品經明四十二字門。初阿字門亦具四十二字門。后茶字門亦攝四十二字門。南嶽師解。即是圓教四十二地之異名也。仁王經明。三賢十聖忍中行唯佛一人能盡源。即是說圓通之位相也。瓔珞經云。三賢菩薩自然流入薩婆若海。即其義也。華嚴經云。從初一地即具足一切諸地功德。大智度論云。菩薩從初發心觀涅槃行道。乃至坐道場。如此等經論所明豈可備述。引證解釋具在四教大本。第三約圓教位釋凈無垢稱義者。維摩大士若是位在法身補處。即是等覺金剛無垢之位。智慧將圓如十四日月。無明將盡如二十九日月。故智度論云。普賢文殊亦有十力四無所畏。如十四日月。佛亦具足十力四無所畏。如十五日月也。法性理顯故名為凈。無明惑垢將盡故稱

【現代漢語翻譯】現代漢語譯本漸漸減儘是指譬如十五斷德（煩惱的斷除所獲得的功德）無累解脫（沒有任何束縛的解脫）的減盡。十五種智斷是指：三十心（圓教修行中的三十個位次）為三智斷（三種智慧的斷除），十地（菩薩修行的十個階段）為十智斷，等覺（接近佛果的菩薩位次）為一智斷，妙覺（佛果）為一智斷，合起來為十五智斷。所以從初一日到十五日用月亮來比喻。月亮的本體譬如法身（佛的真身），法身是唯一的。光明漸漸增加譬如般若智德（般若智慧的功德）不生而生。光明漸漸減少譬如解脫斷德不減而減。所以《涅槃經》闡明，最初安置諸子于秘密之藏（如來藏）的三德涅槃（法身德、般若德、解脫德），然後我也應當於此秘密藏中而般涅槃（進入涅槃）。這最後究竟的涅槃名為不生不生。般若畢竟不生不滅，更沒有迷惑可以斷除。又《法華經》闡明開示悟入，南嶽慧思禪師解釋說，這就是圓教四十心。又《大品般若經》闡明四十二字門，最初的阿字門也具足四十二字門，最後的茶字門也攝盡四十二字門。南嶽慧思禪師解釋說，這就是圓教四十二地的異名。《仁王經》闡明，三賢（十住、十行、十回向）十聖（十地菩薩）在忍中行，只有佛一人能夠窮盡根源，這就是說圓通之位（圓滿通達的境界）。《瓔珞經》說，三賢菩薩自然流入薩婆若海（一切智慧之海），就是這個意思。《華嚴經》說，從最初一地（菩薩初地）就具足一切諸地功德。《大智度論》說，菩薩從最初發心觀涅槃行道，乃至坐道場。如此等等經論所闡明，怎麼能全部敘述呢？引證解釋都具在四教大本。第三，用圓教的位次來解釋凈無垢稱的含義：維摩大士如果是位在法身補處（等覺菩薩），就是等覺金剛無垢之位。智慧將圓滿如十四日的月亮，無明將要斷盡如二十九日的月亮。所以《智度論》說，普賢菩薩、文殊菩薩也有十力（佛的十種力量）、四無所畏（佛的四種無所畏懼），如十四日的月亮。佛也具足十力、四無所畏，如十五日的月亮。法性真理顯現所以名為凈，無明迷惑垢染將要斷盡所以稱為無垢。

【English Translation】 English version The gradual diminishing refers to the diminishing of the Fifteen Qualities of Cessation (virtues obtained from the cessation of afflictions), the Unimpeded Liberation (liberation without any constraints). The Fifteen Kinds of Wisdom Cessations refer to: the Thirty Minds (thirty stages in the Round Teaching practice) as the cessation of the Three Wisdoms, the Ten Grounds (ten stages of Bodhisattva practice) as the cessation of the Ten Wisdoms, Equivalent Enlightenment (a Bodhisattva stage close to Buddhahood) as the cessation of One Wisdom, and Wonderful Enlightenment (Buddhahood) as the cessation of One Wisdom, totaling Fifteen Wisdom Cessations. Therefore, the moon is used as a metaphor from the first day to the fifteenth day. The essence of the moon is like the Dharmakaya (the true body of the Buddha), and the Dharmakaya is unique. The gradual increase in light is like the Prajna Wisdom Virtue (the merit of Prajna wisdom) arising without arising. The gradual decrease in light is like the Liberation Cessation Virtue decreasing without decreasing. Therefore, the Nirvana Sutra clarifies that initially, the sons are placed in the secret treasury (Tathagatagarbha) of the Three Virtues of Nirvana (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue), and then I shall also enter Nirvana within this secret treasury. This final ultimate Nirvana is called non-arising non-arising. Prajna ultimately neither arises nor ceases, and there are no more delusions to be severed. Furthermore, the Lotus Sutra clarifies the opening, showing, awakening, and entering, which Master Nanyue explains as the Forty Minds of the Round Teaching. Moreover, the Mahaprajnaparamita Sutra clarifies the Forty-Two Syllable Gates, with the initial 'A' Syllable Gate also containing the Forty-Two Syllable Gates, and the final 'Cha' Syllable Gate also encompassing the Forty-Two Syllable Gates. Master Nanyue explains that these are different names for the Forty-Two Grounds of the Round Teaching. The Benevolent Kings Sutra clarifies that the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications) and Ten Saints (Ten Bhumi Bodhisattvas) practice in forbearance, and only the Buddha can exhaust the source, which is to say the state of perfect penetration (the state of complete understanding). The Bodhisattva Garland Sutra says that the Three Sage Bodhisattvas naturally flow into the Ocean of Sarvajna (the ocean of all wisdom), which is the meaning. The Avatamsaka Sutra says that from the initial First Ground (the first Bhumi of a Bodhisattva), all the merits of all the grounds are fully possessed. The Mahaprajnaparamita Sastra says that Bodhisattvas, from the initial aspiration to observe Nirvana and practice the path, up to sitting in the Bodhimanda. How can all the sutras and treatises that clarify this be fully described? The citations and explanations are all contained in the Four Teachings Great Source. Thirdly, using the positions of the Round Teaching to explain the meaning of 'Pure and Immaculate' title: If Vimalakirti is positioned in the Dharmakaya Successor (Equivalent Enlightenment Bodhisattva), then it is the position of Equivalent Enlightenment Vajra Immaculate. Wisdom will be complete like the fourteenth day moon, and ignorance will be exhausted like the twenty-ninth day moon. Therefore, the Mahaprajnaparamita Sastra says that Samantabhadra Bodhisattva and Manjusri Bodhisattva also have the Ten Powers (the ten powers of the Buddha) and Four Fearlessnesses (the four fearlessnesses of the Buddha), like the fourteenth day moon. The Buddha also possesses the Ten Powers and Four Fearlessnesses, like the fifteenth day moon. The truth of Dharmata is revealed, therefore it is called pure, and the defilements of ignorance and delusion are about to be exhausted, therefore it is called immaculate.

無垢。等覺智慧稱理。圓明稱機。而照故言凈無垢稱也。是則位鄰妙覺。若論圓應。乃至十方佛土現十法界身八相成道。此土宜見補處之形。故居無動佛所為補處菩薩。來游忍界訶諸菩薩。皆稱不任問疾者。正以圓破偏也。又說入不二法門而獨默然者。表圓教內證法門不可說示也。第五約五味譬顯四教位者。大涅槃經明五味譬不同。以成四教辨位不同之相也。經云。凡夫如乳。須陀洹如酪。斯陀含如生酥。阿那含如熟酥。阿羅漢辟支佛如醍醐。此譬意恐是顯三藏教明位也。經又云。凡夫如乳。聲聞如酪。辟支佛如生酥。菩薩如熟酥。佛如醍醐。此譬意恐顯通教明位也。經又云。凡夫如雜血乳。羅漢如清凈乳。辟支佛如酪。菩薩如生熟酥。佛如醍醐。此譬意恐顯別教明位也。經又云。雪山有草名曰忍辱。牛若食者即得醍醐。忍辱草者諭八聖道。乳諭十二部經。隨有能修八聖道者。即見佛性住大涅槃。此即譬于圓教菩薩從初發心即開佛知見見佛性住大涅槃也。涅槃經明此之四譬譬四教明位。其義宛然。若不信四教明位不同者。云何消釋此五味四種譬也。今用前四教明位合此四譬。一往似如目睹。祇自聖人蜜意難知。何可定執。又涅槃經云。譬如有人置毒于乳。乃至醍醐亦能殺人。此譬應得兩用。若對經教六味明義。處處皆

【現代漢語翻譯】現代漢語譯本：無垢（Vimala，指沒有污垢的清凈狀態）。等覺智慧與真理相符，圓滿光明與根機相應。因為照亮一切，所以說是清凈無垢。這樣說來，（文殊菩薩的）果位鄰近妙覺（Buddhahood，佛的果位）。如果論及圓滿應化，乃至在十方佛土顯現十法界身，示現八相成道。在此娑婆世界，適宜示現補處菩薩的形象，所以居住在無動佛（不動如來，Akshobhya）的處所，作為補處菩薩。前來遊歷娑婆世界，呵斥諸位菩薩，都說他們不能勝任問疾（探病）之人，正是爲了用圓融之法破除偏執之見。又說文殊菩薩進入不二法門而獨自默然，表明圓教的內在證悟法門是不可言說的。第五，用五味來比喻顯明四教的位次。《大涅槃經》中關於五味的譬喻各不相同，以此來成就四教辨別位次的不同之處。《經》中說：『凡夫如乳，須陀洹（Srotapanna，入流果）如酪，斯陀含（Sakrdagamin，一來果）如生酥，阿那含（Anagamin，不還果）如熟酥，阿羅漢（Arhat，無學果）和辟支佛（Pratyekabuddha，緣覺）如醍醐。』這個譬喻的意思恐怕是顯明三藏教的位次。《經》中又說：『凡夫如乳，聲聞（Sravaka，聞法覺悟者）如酪，辟支佛如生酥，菩薩（Bodhisattva，覺有情）如熟酥，佛如醍醐。』這個譬喻的意思恐怕是顯明通教的位次。《經》中又說：『凡夫如雜血乳，羅漢如清凈乳，辟支佛如酪，菩薩如生熟酥，佛如醍醐。』這個譬喻的意思恐怕是顯明別教的位次。《經》中又說：『雪山有一種草名叫忍辱，牛如果吃了這種草就能得到醍醐。』忍辱草比喻八聖道（Eightfold Noble Path），乳比喻十二部經（Twelve Divisions of the Scriptures）。隨有能夠修習八聖道的人，就能見到佛性，安住于大涅槃。這正是比喻圓教菩薩從最初發心就開啟佛的知見，見到佛性，安住于大涅槃。《涅槃經》用這四種譬喻來比喻四教的位次，其中的意義非常明顯。如果不相信四教所明的位次有所不同，又該如何消解這五味的四種譬喻呢？現在用前述四教所明的位次來對應這四種譬喻，乍一看好像親眼所見一樣。只是聖人的秘密心意難以知曉，怎麼可以固執地認為就是這樣呢？另外，《涅槃經》中說：『譬如有人在乳中下毒，乃至在醍醐中下毒也能殺人。』這個譬喻應該可以有兩種用法。如果對照經教的六味來闡明意義，處處都適用。

【English Translation】 English version: Vimala (無垢, meaning stainless purity). The wisdom of perfect enlightenment accords with truth, and its perfect illumination corresponds to the capacity of beings. Because it illuminates everything, it is said to be pure and without defilement. In this sense, (Manjushri Bodhisattva's) position is close to perfect enlightenment (Buddhahood). If we speak of perfect responsiveness, even manifesting the bodies of the ten dharma realms in the ten directions of Buddha lands, demonstrating the eight phases of attaining enlightenment, it is appropriate in this Saha world to manifest the form of a Bodhisattva in the position to succeed a Buddha. Therefore, he resides in the abode of Akshobhya Buddha (無動佛, the Immovable Buddha), acting as a Bodhisattva in waiting. Coming to this world to rebuke the Bodhisattvas, saying that none of them are fit to inquire after the illness (of Vimalakirti), it is precisely to use the perfect teaching to break through biased views. Furthermore, it is said that Manjushri Bodhisattva entered the non-dual dharma gate and remained silent, indicating that the inner realization dharma gate of the perfect teaching is inexpressible. Fifth, using the five flavors to illustrate the positions of the four teachings. The metaphors of the five flavors in the Nirvana Sutra are different, thereby accomplishing the differences in distinguishing the positions of the four teachings. The Sutra says: 'Ordinary beings are like milk, Srotapanna (須陀洹, Stream-enterer) is like yogurt, Sakrdagamin (斯陀含, Once-returner) is like raw butter, Anagamin (阿那含, Non-returner) is like cooked butter, Arhat (阿羅漢, Worthy One) and Pratyekabuddha (辟支佛, Solitary Buddha) are like ghee.' The meaning of this metaphor is probably to clarify the positions of the Tripitaka teaching. The Sutra also says: 'Ordinary beings are like milk, Sravaka (聲聞, Hearer) is like yogurt, Pratyekabuddha is like raw butter, Bodhisattva (菩薩, Enlightenment being) is like cooked butter, Buddha is like ghee.' The meaning of this metaphor is probably to clarify the positions of the Common teaching. The Sutra also says: 'Ordinary beings are like milk mixed with blood, Arhat is like pure milk, Pratyekabuddha is like yogurt, Bodhisattva is like raw and cooked butter, Buddha is like ghee.' The meaning of this metaphor is probably to clarify the positions of the Distinct teaching. The Sutra also says: 'In the Himalayas, there is a grass called forbearance. If a cow eats this grass, it can obtain ghee.' The grass of forbearance is a metaphor for the Eightfold Noble Path (八聖道), and milk is a metaphor for the Twelve Divisions of the Scriptures (十二部經). Whoever can cultivate the Eightfold Noble Path will see the Buddha-nature and abide in Great Nirvana. This is a metaphor for the Bodhisattvas of the Perfect teaching who, from their initial aspiration, open the Buddha's knowledge and vision, see the Buddha-nature, and abide in Great Nirvana. The Nirvana Sutra uses these four metaphors to illustrate the positions of the four teachings, and the meaning is very clear. If one does not believe that the positions clarified by the four teachings are different, how can one resolve these four metaphors of the five flavors? Now, using the positions clarified by the aforementioned four teachings to correspond to these four metaphors, at first glance, it seems as if one is seeing it with one's own eyes. However, the secret intention of the sages is difficult to know, so how can one stubbornly insist that it is so? Furthermore, the Nirvana Sutra says: 'For example, if someone puts poison in milk, even putting poison in ghee can kill people.' This metaphor should have two uses. If we compare it with the six flavors of the scriptures to clarify the meaning, it applies everywhere.

得見佛性入涅槃也。此即是不定教門事在下釋。若是約位明殺人義。四位五味根緣不定隨其大乘機發。即皆以如來滅度而滅度之。故同殺人之義也。第四明權實者。就此即為三意。一略明權實。二格位。三明興廢。第一明權實者。權是暫用之名。實以永施為義。方便波羅蜜隨情近益故名為權。智波羅蜜稱理究竟故名為實也。是則三教暫赴物情故名為權。圓教究竟利物故名為實。分別權實應須四義。一明一切非權非實。二明一切皆權。三明一切皆實。四明一切有權有實。一明一切非權非實者。若論四不可說無說。則無四教可分。無三教即非權。無圓教則非實。是則一切佛法皆非權非實也。二明一切皆權者。若論四不可說有因緣而說。是則四教皆是權巧化物也。故佛言。我坐道場時不得一法實。空拳誑小兒。以度於一切也。三明一切皆實者。無說而說。說必應機。赴緣之益其義皆實。是故四教皆名實也。故智度論云。有世界對治為人故實。有第一義故實。此即皆實不虛之義也。四明一切有權有實。至論佛法非權非實而能權能實四不可說。則無權實而可分。故言非權非實。不說而說。三教即是權也。圓教即是實也。但一家明權實有三種義。一化他權實。二自行化他權實。三自行權實。若是化他權實。前三教非但是權。就此權

【現代漢語翻譯】現代漢語譯本能夠得見佛性，從而進入涅槃的境界。這屬於不定教門的內容，在下文會進行解釋。如果從修行位次來解釋『殺人』的含義，四種位次、五種根性，因緣不定，隨著大乘根機的啓發，都以如來滅度的方式來使他們滅度，所以都可稱為『殺人』的含義。第四是闡明權實，這可以分為三個方面：一是簡要說明權實，二是確定位次，三是說明興盛和衰廢。首先說明權實，權是暫時使用的名稱，實是以永久施行為意義。方便波羅蜜（Upaya Paramita，以方便手段達到解脫的智慧）隨順眾生的根性，給予眼前的利益，所以稱為『權』。智波羅蜜（Jnana Paramita，根本智慧）符合真理，達到究竟的境界，所以稱為『實』。因此，前三教暫時適應眾生的根性，所以稱為『權』，圓教究竟地利益眾生，所以稱為『實』。區分權實應當從四個方面入手：一是說明一切法非權非實，二是說明一切法皆是權，三是說明一切法皆是實，四是說明一切法有權有實。首先說明一切法非權非實，如果從四不可說（ চতুर्कोटि，Catuskoti，佛教邏輯中的四種可能性：存在、不存在、既存在又不存在、既非存在也非不存在）和無說的角度來看，就沒有四教可以區分。沒有前三教，就無所謂『權』，沒有圓教，就無所謂『實』。因此，一切佛法都不是權也不是實。其次說明一切法皆是權，如果從四不可說中有因緣而說的角度來看，那麼四教都是權巧方便的教化手段。所以佛說：『我坐在菩提樹下成道時，沒有得到一個真實的法，只是用空拳來哄騙小孩，以此來度化一切眾生。』再次說明一切法皆是實，無說而說，所說必定應合根機，符合因緣的利益，其意義都是真實的。所以四教都可以稱為『實』。所以《智度論》（Mahaprajnaparamita Sastra）中說：『有世界對治，爲了眾生的緣故，所以是實；有第一義諦（Paramartha-satya，佛教的最高真理）的緣故，所以是實。』這都是真實不虛的含義。最後說明一切法有權有實，如果從佛法非權非實而又能權能實，四不可說的角度來看，就沒有權實可以區分，所以說非權非實。不說而說，前三教就是『權』，圓教就是『實』。但是一家對權實的闡明有三種含義：一是化他權實，二是自行化他權實，三是自行權實。如果是化他權實，前三教非但只是『權』，就此『權』

【English Translation】 English version One can see the Buddha-nature and enter Nirvana. This belongs to the teachings of the Indeterminate Doctrine, which will be explained below. If we interpret the meaning of 'killing a person' from the perspective of the stages of practice, the four stages and five natures, with their uncertain causes and conditions, are all liberated through the Tathagata's (如來，Tathagata, 'Thus Gone One' or 'Thus Come One', an epithet of the Buddha) extinction, once their Mahayana (大乘，Mahayana, 'Great Vehicle') potential is awakened. Therefore, they can all be described as 'killing a person'. Fourthly, explaining the provisional and the real can be divided into three aspects: first, a brief explanation of the provisional and the real; second, determining the stages; and third, explaining the rise and fall. First, explaining the provisional and the real: 'provisional' is a name for temporary use, while 'real' signifies permanent application. Upaya Paramita (方便波羅蜜，Upaya Paramita, the perfection of skillful means) accords with the dispositions of beings and provides immediate benefits, so it is called 'provisional'. Jnana Paramita (智波羅蜜，Jnana Paramita, the perfection of wisdom) conforms to the truth and reaches the ultimate state, so it is called 'real'. Therefore, the first three teachings temporarily adapt to the dispositions of beings, so they are called 'provisional', while the Perfect Teaching ultimately benefits beings, so it is called 'real'. Distinguishing between the provisional and the real should be approached from four aspects: first, explaining that all dharmas are neither provisional nor real; second, explaining that all dharmas are provisional; third, explaining that all dharmas are real; and fourth, explaining that all dharmas are both provisional and real. First, explaining that all dharmas are neither provisional nor real: if we consider the Four Impossibilities (चतुर्कोटि，Catuskoti, the four possibilities in Buddhist logic: existence, non-existence, both existence and non-existence, neither existence nor non-existence) and non-speaking, then there are no four teachings to distinguish. Without the first three teachings, there is no 'provisional'; without the Perfect Teaching, there is no 'real'. Therefore, all Buddhist teachings are neither provisional nor real. Secondly, explaining that all dharmas are provisional: if we consider the Four Impossibilities with causes and conditions for speaking, then the four teachings are all skillful means of transformation. Therefore, the Buddha said: 'When I sat under the Bodhi tree and attained enlightenment, I did not attain a single real dharma, but only used an empty fist to deceive children, in order to liberate all beings.' Thirdly, explaining that all dharmas are real: speaking without speaking, what is spoken must accord with the capacity of beings and the benefits of conditions, and its meaning is all real. Therefore, all four teachings can be called 'real'. Therefore, the Mahaprajnaparamita Sastra (智度論，Mahaprajnaparamita Sastra, Great Wisdom Sutra) says: 'There is the world's antidote, for the sake of beings, so it is real; there is the ultimate truth (Paramartha-satya，佛教的最高真理, the highest truth in Buddhism), so it is real.' These are all meanings of being real and not false. Finally, explaining that all dharmas are both provisional and real: if we consider that Buddhist teachings are neither provisional nor real, yet can be both provisional and real, from the perspective of the Four Impossibilities, then there is no provisional and real to distinguish, so it is said to be neither provisional nor real. Speaking without speaking, the first three teachings are 'provisional', and the Perfect Teaching is 'real'. However, one school explains the provisional and the real with three meanings: first, the provisional and the real for transforming others; second, the provisional and the real for both self-cultivation and transforming others; and third, the provisional and the real for self-cultivation. If it is the provisional and the real for transforming others, the first three teachings are not only 'provisional', but also in this 'provisional'

中亦各說權實也。若明自行化他權實。即是前三教並是權用。圓教所明一向是實。若論自行權實。即就圓教之位辨。照中道為實。雙照二諦為權也。第二明格位者即為三意。一約三藏教位格后三教。二約通教位格后二教。三約別教位格后圓教。一約三藏教位格后三教者即為三意。一明三藏教位格通教。二約三藏教位格別教。三明三藏教位格圓教。一明三藏教位格通教者。若論聲聞緣覺。與通教明二乘不殊。若約大乘明位。此則大為殊別。所以者何。三藏教明三阿僧祇劫修行乃至補處即是凈無垢位。止得齊于通教柔順忍性地忍法中忍。若是三藏之佛但得齊于通教佛地。正習俱盡以相齊也。傍論三藏佛。是析法智為拙。通教佛是體法故為巧。如智度論云。阿羅漢地于聲聞經中名之為佛。俱得二種涅槃。今謂皆除正使已辦地齊。若取二諦滿習氣盡羅漢豈得佛齊也。二明用三藏教位格別教位者。三藏明一生補處凈無垢位。格別教與鐵輪十信第十願心齊。佛地但與別教初地齊也。此乃正意。傍論類通教可知也。三明三藏教格圓教位者。三藏補處凈無垢稱位但與圓教五品弟子第五品齊。佛地與十住初發心住齊。正義如此。傍論互有優劣。三藏佛正習俱盡。此乃為齊。不明見佛性斷無明。此為劣也。故華嚴經嘆初發心住菩薩云。初發

【現代漢語翻譯】現代漢語譯本：其中也各自闡述了權巧和真實的教義。如果闡明自行化他的權巧和真實，那麼之前的聲聞、緣覺、菩薩三教都是權巧方便的應用，只有圓教所闡明的一向是真實究竟的。如果討論自行的權巧和真實，那就需要在圓教的位次上辨析。照見中道為真實，同時照見二諦為權巧。第二是闡明位次的比較，分為三種情況。一是將三藏教的位次與后三教（通教、別教、圓教）比較，二是將通教的位次與后二教（別教、圓教）比較，三是將別教的位次與圓教比較。一是將三藏教的位次與后三教比較，又分為三種情況。一是闡明三藏教的位次與通教比較，二是闡明三藏教的位次與別教比較，三是闡明三藏教的位次與圓教比較。一是闡明三藏教的位次與通教比較。如果討論聲聞（Śrāvaka）和緣覺（Pratyekabuddha），與通教所說的二乘沒有區別。如果從大乘的角度來闡明位次，那麼差別就非常大了。為什麼呢？三藏教闡明三大阿僧祇劫（asaṃkhya-kalpa）的修行，乃至一生補處（ekajāti-pratibaddha）的凈無垢位（anāsrava），只能達到通教的柔順忍（kṣānti）、性地忍、法中忍的程度。如果是三藏教的佛，只能達到通教佛的果位。正使（kleśa）和習氣（vāsanā）都斷盡才能與之相比。從側面來說，三藏教的佛是以分析法智為拙，通教的佛是以體法智為巧。如《智度論》（Mahāprajñāpāramitāśāstra）所說，阿羅漢（Arhat）的果位在聲聞經中被稱為佛，都證得了二種涅槃（nirvāṇa）。現在認為，都是斷除了正使，果位相同。如果以二諦圓滿、習氣斷盡來衡量，阿羅漢怎麼能與佛相比呢？二是闡明用三藏教的位次與別教的位次比較。三藏教闡明一生補處的凈無垢位，與別教的鐵輪位和十信位的第十願心位相同。佛的果位只能與別教的初地相同。這是正面的比較。從側面來說，可以參照通教的情況來理解。三是闡明三藏教的位次與圓教的位次比較。三藏教的補處凈無垢位只能與圓教五品弟子位的第五品相同。佛的果位與十住位的初發心住相同。這是正面的意義。從側面來說，互有優劣。三藏教的佛正使和習氣都斷盡，這可以相比。但是不明見佛性（Buddha-dhātu），不斷無明（avidyā），這是不足之處。所以《華嚴經》（Avataṃsaka Sūtra）讚歎初發心住菩薩說，'初發'

【English Translation】 English version: Here, each also explains the expedient and the real teachings. If one clarifies the expedient and the real in self-cultivation and benefiting others, then the preceding three teachings (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are all expedient applications, while only the Perfect Teaching (Round Teaching) explains what is consistently real and ultimate. If discussing the expedient and the real in self-cultivation, then it is necessary to discern based on the position of the Perfect Teaching. Seeing the Middle Way (madhyamā-pratipad) is real, while simultaneously seeing the Two Truths (dve satye) is expedient. Second, clarifying the comparison of positions is divided into three situations. First, comparing the positions of the Tripiṭaka Teaching with the latter three teachings (Common Teaching, Distinct Teaching, and Perfect Teaching); second, comparing the position of the Common Teaching with the latter two teachings (Distinct Teaching and Perfect Teaching); and third, comparing the position of the Distinct Teaching with the Perfect Teaching. First, comparing the positions of the Tripiṭaka Teaching with the latter three teachings is further divided into three situations. First, clarifying the comparison of the positions of the Tripiṭaka Teaching with the Common Teaching; second, clarifying the comparison of the positions of the Tripiṭaka Teaching with the Distinct Teaching; and third, clarifying the comparison of the positions of the Tripiṭaka Teaching with the Perfect Teaching. First, clarifying the comparison of the positions of the Tripiṭaka Teaching with the Common Teaching. If discussing Śrāvakas and Pratyekabuddhas, there is no difference from the Two Vehicles (dvayāna) spoken of in the Common Teaching. If explaining the positions from the perspective of the Mahāyāna, then the difference is very great. Why? The Tripiṭaka Teaching explains that after practicing for three great asaṃkhya-kalpas, up to the position of the One-Life-Remaining (ekajāti-pratibaddha) Pure and Immaculate (anāsrava) position, one can only reach the level of the Gentle Forbearance (kṣānti), Nature-Ground Forbearance, and Dharma-Middle Forbearance of the Common Teaching. If it is a Buddha of the Tripiṭaka Teaching, one can only reach the level of the Buddha-ground of the Common Teaching. Only when both the fundamental afflictions (kleśa) and habitual tendencies (vāsanā) are completely exhausted can they be compared. From a side perspective, the Buddha of the Tripiṭaka Teaching is considered clumsy because of analyzing the Dharma-wisdom, while the Buddha of the Common Teaching is considered skillful because of embodying the Dharma. As the Mahāprajñāpāramitāśāstra says, the position of Arhat is called Buddha in the Śrāvakayāna sutras, and both attain the two kinds of nirvāṇa. Now it is said that both have eliminated the fundamental afflictions, and the positions are the same. If measured by the perfection of the Two Truths and the exhaustion of habitual tendencies, how can an Arhat be compared to a Buddha? Second, clarifying the comparison of the positions of the Tripiṭaka Teaching with the positions of the Distinct Teaching. The Tripiṭaka Teaching explains the Pure and Immaculate position of the One-Life-Remaining, which is the same as the Iron Wheel position and the tenth Aspiration-Mind position of the Ten Faiths in the Distinct Teaching. The Buddha-ground can only be the same as the first ground of the Distinct Teaching. This is the direct comparison. From a side perspective, it can be understood by referring to the situation of the Common Teaching. Third, clarifying the comparison of the positions of the Tripiṭaka Teaching with the positions of the Perfect Teaching. The One-Life-Remaining Pure and Immaculate position of the Tripiṭaka Teaching can only be the same as the fifth grade of the Five Grades of Disciples in the Perfect Teaching. The Buddha-ground is the same as the Initial Aspiration Dwelling of the Ten Dwellings. This is the direct meaning. From a side perspective, there are mutual advantages and disadvantages. The Buddha of the Tripiṭaka Teaching has exhausted both the fundamental afflictions and habitual tendencies, which can be compared. However, not seeing the Buddha-nature (Buddha-dhātu) and not cutting off ignorance (avidyā) are shortcomings. Therefore, the Avataṃsaka Sūtra praises the Bodhisattva of the Initial Aspiration Dwelling, saying, 'Initial Aspiration'

心已過於牟尼也。二明用通教位格后二教位即為二。一格別教二格圓教。一明格別教位者。通教明補處凈無垢位。往格但與別教十行齊。通教佛果但與十地初歡喜地齊。正義如此。傍論有劣者無相似中道智伏無明也。二明通教位格圓教者。若通教明補處凈無垢位。但與圓教鐵輪位十信第十願心齊。明佛果但與初發心住齊。此是一往格之。正論優劣。初發心住以初發心能顯中道法身斷無明一品為勝也。三明別教格圓教位者。若別教明法身法雲一生補處凈無垢稱。但與圓教十住第十灌頂住齊。佛地斷十一品無明。但與十行初歡喜行齊。若依仁王經開十地為三十生。是則無垢與法界無量回向位齊。佛地與十地初歡喜地齊。是則別教明一生補處望圓教位。若依前釋以義往推。猶有三十一品無明。若依后引仁王經。即猶有十一品無明。是則別圓法身補處雖通約位無垢稱義懸殊。豈得一概而釋維摩詰之名也。問曰。尋至道是一。若格前方便三教所明補處佛果遂傳爾懸殊。此意難解。答曰。二義往釋。一有教有人。二有教無人。若是三教方便之說因中稟教之者即並有教有人。佛果補處及上位菩薩能說三教此並有教無人。所以者何。所稟三教行人因教各獲其利。故有教有人也。能說之教主示現為三教之佛。菩薩令物慕果行因。因行既成

【現代漢語翻譯】現代漢語譯本：心識已經超越了牟尼（Muni，指佛陀）。第二點說明用通教的位格來衡量后二教的位次，即別教和圓教。一是說明別教位次。通教所說的補處（即將成佛的菩薩）、凈無垢位，如果用來衡量，只能與別教的十行位相當。通教的佛果位，也只能與十地中的初地歡喜地相當。這才是正確的理解。從旁論來說，通教的智慧不如別教，因為通教的中道智慧不能完全伏斷無明。二是說明通教位格圓教。如果通教所說的補處、凈無垢位，只能與圓教的鐵輪位，也就是十信位的第十願心位相當。通教所說的佛果位，也只能與初發心住位相當。這是一種大致的衡量。從根本上說，圓教更勝一籌，因為初發心住位以其初發之心，就能顯現中道法身，斷除一品無明，所以更為殊勝。三是說明別教位格圓教位。如果別教所說的法身、法雲、一生補處、凈無垢稱，只能與圓教的十住位中的第十灌頂住位相當。別教的佛地斷除了十一品無明，也只能與十行位中的初行歡喜行相當。如果依據《仁王經》將十地展開為三十生，那麼別教的無垢位就與圓教的法界無量回向位相當，別教的佛地就與圓教的十地中的初地歡喜地相當。因此，別教所說的一生補處，如果與圓教的位次相比，如果按照前面的解釋來推斷，仍然有三十一品無明未斷。如果按照後面引用的《仁王經》，就仍然有十一品無明未斷。因此，別教和圓教的法身、補處，雖然都可以通稱為無垢，但其意義卻相差懸殊，怎麼能用同一種標準來解釋維摩詰（Vimalakirti）的名字呢？有人問：探尋至道本應是一致的，如果衡量前方便的三教所說的補處和佛果，竟然有如此大的差異，這個道理難以理解。回答說：可以從兩個方面來解釋。一是有教有人，二是有教無人。如果是三教方便之說，因地中接受教法的修行者，就都屬於有教有人。佛果、補處以及上位菩薩能夠宣說三教，這些都屬於有教無人。為什麼這樣說呢？因為接受三教的修行人，因教法而各自獲得利益，所以說有教有人。而能夠宣說教法的教主，示現為三教的佛，菩薩，是爲了讓眾生仰慕果位而修行因地之行。因地之行既然成就 English version: The mind has already surpassed Muni (Muni, referring to the Buddha). Secondly, it explains using the position of the Common Teaching to measure the positions of the latter two teachings, namely the Distinct Teaching and the Perfect Teaching. First, it explains the position of the Distinct Teaching. The position of the future Buddha (Bodhisattva who will soon become a Buddha), the Pure and Immaculate position, as described in the Common Teaching, if used for measurement, can only be equivalent to the Ten Practices of the Distinct Teaching. The Buddha-fruit position of the Common Teaching can only be equivalent to the first Joyful Ground of the Ten Grounds. This is the correct understanding. From a side perspective, the wisdom of the Common Teaching is inferior to the Distinct Teaching, because the Middle Way wisdom of the Common Teaching cannot completely subdue ignorance. Secondly, it explains the position of the Common Teaching in relation to the Perfect Teaching. If the position of the future Buddha, the Pure and Immaculate position, as described in the Common Teaching, can only be equivalent to the Iron Wheel position of the Perfect Teaching, which is the tenth Aspiring Mind position of the Ten Faiths. The Buddha-fruit position of the Common Teaching can only be equivalent to the Initial Awakening Abiding position. This is a rough measurement. Fundamentally, the Perfect Teaching is superior, because the Initial Awakening Abiding position, with its initial awakening mind, can manifest the Middle Way Dharma-body and sever one aspect of ignorance, so it is more superior. Thirdly, it explains the position of the Distinct Teaching in relation to the Perfect Teaching. If the Dharma-body, Dharma-cloud, future Buddha, Pure and Immaculate title, as described in the Distinct Teaching, can only be equivalent to the tenth Crown-anointing Abiding position of the Ten Abidings of the Perfect Teaching. The Buddha-ground of the Distinct Teaching, which severs eleven aspects of ignorance, can only be equivalent to the first Joyful Practice of the Ten Practices. If, according to the Renwang Sutra (仁王經), the Ten Grounds are expanded into thirty lives, then the Immaculate position of the Distinct Teaching is equivalent to the Dharma-realm Immeasurable Dedication position of the Perfect Teaching, and the Buddha-ground of the Distinct Teaching is equivalent to the first Joyful Ground of the Ten Grounds of the Perfect Teaching. Therefore, the future Buddha as described in the Distinct Teaching, if compared with the positions of the Perfect Teaching, if inferred according to the previous explanation, there are still thirty-one aspects of ignorance that have not been severed. If according to the Renwang Sutra cited later, there are still eleven aspects of ignorance that have not been severed. Therefore, although the Dharma-body and future Buddha of the Distinct Teaching and the Perfect Teaching can both be generally called Immaculate, their meanings are vastly different, how can the name of Vimalakirti (Vimalakirti) be explained with the same standard? Someone asked: The search for the ultimate path should be consistent, if measuring the future Buddha and Buddha-fruit as described in the preliminary expedient three teachings, there are such great differences, this principle is difficult to understand. The answer is: It can be explained from two aspects. One is 'teaching with people', and the other is 'teaching without people'. If it is the expedient saying of the three teachings, the practitioners who receive the teachings in the causal ground all belong to 'teaching with people'. The Buddha-fruit, future Buddha, and upper-level Bodhisattvas who can expound the three teachings all belong to 'teaching without people'. Why is this so? Because the practitioners who receive the three teachings each obtain benefits from the teachings, so it is said to be 'teaching with people'. And the teaching masters who can expound the teachings, manifesting as the Buddhas and Bodhisattvas of the three teachings, are to make sentient beings admire the fruit position and cultivate the causal ground practice. Since the causal ground practice is accomplished

【English Translation】 English version: The mind has already surpassed Muni (Muni, referring to the Buddha). Secondly, it explains using the position of the Common Teaching to measure the positions of the latter two teachings, namely the Distinct Teaching and the Perfect Teaching. First, it explains the position of the Distinct Teaching. The position of the future Buddha (Bodhisattva who will soon become a Buddha), the Pure and Immaculate position, as described in the Common Teaching, if used for measurement, can only be equivalent to the Ten Practices of the Distinct Teaching. The Buddha-fruit position of the Common Teaching can only be equivalent to the first Joyful Ground of the Ten Grounds. This is the correct understanding. From a side perspective, the wisdom of the Common Teaching is inferior to the Distinct Teaching, because the Middle Way wisdom of the Common Teaching cannot completely subdue ignorance. Secondly, it explains the position of the Common Teaching in relation to the Perfect Teaching. If the position of the future Buddha, the Pure and Immaculate position, as described in the Common Teaching, can only be equivalent to the Iron Wheel position of the Perfect Teaching, which is the tenth Aspiring Mind position of the Ten Faiths. The Buddha-fruit position of the Common Teaching can only be equivalent to the Initial Awakening Abiding position. This is a rough measurement. Fundamentally, the Perfect Teaching is superior, because the Initial Awakening Abiding position, with its initial awakening mind, can manifest the Middle Way Dharma-body and sever one aspect of ignorance, so it is more superior. Thirdly, it explains the position of the Distinct Teaching in relation to the Perfect Teaching. If the Dharma-body, Dharma-cloud, future Buddha, Pure and Immaculate title, as described in the Distinct Teaching, can only be equivalent to the tenth Crown-anointing Abiding position of the Ten Abidings of the Perfect Teaching. The Buddha-ground of the Distinct Teaching, which severs eleven aspects of ignorance, can only be equivalent to the first Joyful Practice of the Ten Practices. If, according to the Renwang Sutra (仁王經), the Ten Grounds are expanded into thirty lives, then the Immaculate position of the Distinct Teaching is equivalent to the Dharma-realm Immeasurable Dedication position of the Perfect Teaching, and the Buddha-ground of the Distinct Teaching is equivalent to the first Joyful Ground of the Ten Grounds of the Perfect Teaching. Therefore, the future Buddha as described in the Distinct Teaching, if compared with the positions of the Perfect Teaching, if inferred according to the previous explanation, there are still thirty-one aspects of ignorance that have not been severed. If according to the Renwang Sutra cited later, there are still eleven aspects of ignorance that have not been severed. Therefore, although the Dharma-body and future Buddha of the Distinct Teaching and the Perfect Teaching can both be generally called Immaculate, their meanings are vastly different, how can the name of Vimalakirti (Vimalakirti) be explained with the same standard? Someone asked: The search for the ultimate path should be consistent, if measuring the future Buddha and Buddha-fruit as described in the preliminary expedient three teachings, there are such great differences, this principle is difficult to understand. The answer is: It can be explained from two aspects. One is 'teaching with people', and the other is 'teaching without people'. If it is the expedient saying of the three teachings, the practitioners who receive the teachings in the causal ground all belong to 'teaching with people'. The Buddha-fruit, future Buddha, and upper-level Bodhisattvas who can expound the three teachings all belong to 'teaching without people'. Why is this so? Because the practitioners who receive the three teachings each obtain benefits from the teachings, so it is said to be 'teaching with people'. And the teaching masters who can expound the teachings, manifesting as the Buddhas and Bodhisattvas of the three teachings, are to make sentient beings admire the fruit position and cultivate the causal ground practice. Since the causal ground practice is accomplished

則無復化主。如斯乃緣感便應。緣謝便息。空拳誑小兒。引將還家。手內實無物也。三教化主亦皆如是。若是圓教有教有人者。因中稟教乃至法雲有教有人斷四十一品無明。法身補處此實不虛。妙覺法身無說之說即是果上有教有人也。有教無人目之為權。有教有人名之為實。問曰。若爾四教明果可分權實。四教因地皆有教有人。何得分其權實。答曰。今明三教之人名為權人。稟圓教之人則人教俱實。故四教明因分權實也。問曰。三教之因既立權人。三教之果何意不得辨權人也。答曰。三教行人可成圓人。無有三教之佛修因作于圓佛。故非類也。第三明興廢者即為二意。一權教有興有廢。二實教有興而不廢。一明權教有興廢者即為三意。一三藏教機緣起則興。機謝則廢。所言機者。可發之義名之為機。前緣有小樂欲可起。小善可生。小惡可治。偏真之解可發。故須用四悉檀。于聲聞經中說因緣生滅四諦十二因緣六度之教。開三乘之道。聞則稱機樂欲心起生善斷惡。若是二乘發真無漏證有餘涅槃。若是菩薩六度調心得伏忍柔順忍也。故法華經云。小智樂小法。不自信作佛。是故以方便分別說諸果為此機緣。雖無三藏伏結補處菩薩凈無垢稱義三十四心佛果住有餘涅槃之佛。為欲四悉檀起此教故。示現此教形聲赴機度物。故法

【現代漢語翻譯】現代漢語譯本則不再有化主（教化之主）。像這樣乃是因緣感應而生，緣分消逝便停止。如同空拳哄騙小孩子，引他回家，手中實際什麼也沒有。三教（指藏教、通教、別教）的化主也都是這樣。如果是圓教，有教法也有修行之人，那麼從因地接受教法，乃至法雲地菩薩，斷除四十一品無明，法身菩薩補處，這才是真實不虛的。妙覺法身無言之說，就是果地上有教法也有修行之人。有教法而無人修行，就稱之為權（方便之教）；有教法也有人修行，就稱之為實（真實之教）。問：如果這樣，四教（藏、通、別、圓）所明的果位可以分為權實，那麼四教的因地都有教法和修行之人，為什麼還要區分權實呢？答：現在所說的三教之人稱為權人（方便之人），接受圓教之人則是人教俱實。所以四教在因地上區分權實。問：三教的因地既然設立了權人，那麼三教的果位為什麼不能分辨權人呢？答：三教的修行人可以成就圓教之人，但沒有三教的佛修因可以成為圓教的佛，所以不是同一類。第三，說明興盛和衰廢，分為兩種意思：一是權教有興盛有衰廢，二是實教有興盛而沒有衰廢。第一，說明權教有興盛和衰廢，分為三種意思：一是三藏教的機緣生起就興盛，機緣消逝就衰廢。所說的『機』，是可引發的意思。之前的因緣有小的快樂慾望可以生起，小的善事可以產生，小的惡事可以治理，偏頗的真理之解可以引發，所以需要用四悉檀（四種普應根機的說法方式）。在聲聞經中說因緣生滅、四諦、十二因緣、六度的教法，開示三乘之道。聽聞后，如果稱合根機，快樂慾望的心生起，產生善事，斷除惡事。如果是二乘，發起真諦無漏，證得有餘涅槃。如果是菩薩，用六度調伏心，得到伏忍和柔順忍。所以《法華經》說：『小智慧的人喜歡小法，不相信自己能成佛。』因此用方便法分別解說各種果位，作為這種機緣。雖然沒有三藏教伏結的補處菩薩，沒有像凈名經所說的三十四心佛果，沒有住在有餘涅槃的佛，爲了用四悉檀興起這種教法，示現這種教法的形聲，應合根機，度化眾生，所以說...

【English Translation】 English version Then there is no longer a 'Transformation Lord' (teacher of transformation). Such is the arising from conditioned response; when the conditions cease, it ceases. It's like an empty fist deceiving a small child, leading him home, with nothing real inside the hand. The Transformation Lords of the Three Teachings (Tricycle teachings: the teachings of the Hearers, Self-Enlightened Ones, and Bodhisattvas) are all like this. If it is the Perfect Teaching (Round Teaching), with both teaching and practitioners, then from the causal ground receiving the teaching, up to the Dharma Cloud (Dharmamegha) stage, severing the forty-one grades of ignorance, the Dharma-body Bodhisattva awaiting Buddhahood – this is truly not false. The ineffable speech of the Wondrously Enlightened Dharma-body is the teaching and practitioners on the fruition level. Having teaching without practitioners is called 'provisional' (expedient teaching); having both teaching and practitioners is called 'real' (true teaching). Question: If that's the case, the fruits elucidated by the Four Teachings (Tricycle teachings plus Round Teaching) can be divided into provisional and real. But the causal grounds of the Four Teachings all have teaching and practitioners. How can they be distinguished as provisional and real? Answer: Now, the practitioners of the Three Teachings are called 'provisional practitioners'. Those who receive the Perfect Teaching are both teaching and practitioners being real. Therefore, the Four Teachings are distinguished as provisional and real on the causal ground. Question: Since provisional practitioners are established on the causal ground of the Three Teachings, why can't provisional practitioners be distinguished on the fruition of the Three Teachings? Answer: Practitioners of the Three Teachings can become practitioners of the Perfect Teaching, but there is no Buddha of the Three Teachings who cultivates the cause to become a Buddha of the Perfect Teaching. Therefore, they are not of the same category. Third, explaining flourishing and decline, there are two meanings: first, provisional teachings have flourishing and decline; second, real teachings have flourishing but no decline. First, explaining that provisional teachings have flourishing and decline, there are three meanings: first, the conditions for the Three Treasure Teaching (Tripitaka Teaching) arise, then it flourishes; when the conditions cease, then it declines. The so-called 'condition' (機), means 'that which can be evoked'. Previous conditions have small joys and desires that can arise, small good deeds that can be produced, small evils that can be controlled, and biased understanding of truth that can be evoked. Therefore, the Fourfold Siddhi (four ways of teaching to suit different capacities) are needed. In the Hearer (Śrāvaka) sutras, the teachings of conditioned arising and ceasing, the Four Noble Truths, the Twelve Links of Dependent Origination, and the Six Perfections are taught, opening the paths of the Three Vehicles. Upon hearing, if it suits their capacity, the mind of joy and desire arises, good deeds are produced, and evil deeds are severed. If they are of the Two Vehicles, they generate the true, unconditioned, and realize Nirvana with remainder. If they are Bodhisattvas, they use the Six Perfections to tame their minds, attaining forbearance of subjugation and gentle forbearance. Therefore, the Lotus Sutra says: 'Those of small wisdom delight in small dharmas, and do not believe that they can become Buddhas.' Therefore, expediently explaining the various fruits as these conditions. Although there are no Bodhisattvas of the Three Treasure Teaching who have subdued afflictions and are awaiting Buddhahood, no Buddha-fruit of thirty-four minds as described in the Vimalakirti Sutra, and no Buddhas abiding in Nirvana with remainder, in order to use the Fourfold Siddhi to arouse this teaching, the form and sound of this teaching are manifested, responding to the capacity and liberating beings. Therefore, it is said...

華經明長者即脫瓔珞著弊垢衣執除糞器狀有所畏語諸作人。即是三藏教興之義也。廢者此小欲將歇。小善已成。事惡既除。真解已發。是則四緣俱息。則三藏所說之教能說之人俱癡也。二明通教興癡者。興則機興。廢則機廢。機興而教興。教興者無生四諦樂欲將起。體假入空之善可生。迷理見思可斷。即真之解可發。故須用四悉檀說無生四諦。通教三乘聞則樂欲心起生善斷惡。三乘同發即真無漏之慧見第一義。二乘住有餘涅槃。菩薩則不滯空。慈悲入假化物。誓求佛果。赴此之緣。雖無通教斷結侵習上地補處菩薩凈無垢稱位一念相應斷習佛果位有餘涅槃。為起教赴此三乘根緣。示現此教形聲。悉檀赴緣逗物。故名為興。廢者四機既息緣謝則廢。所說通教能說之人俱廢也。三明別教興廢者。興則機興教興。無量四諦樂欲將起。從空入假善根可生。無量恒沙煩惱別惑見思可治。中道第一義諦真解可發。故用四悉檀說無量四諦赴別教菩薩。聞則樂欲心起。生界外之善。斷界外之惡。發中道相似無漏及真無漏。求常住佛果大涅槃。為赴此之機緣。雖無別教斷十品無明法身補處菩薩斷十一品無明究竟佛果。而示現此教形聲。用悉檀赴物機緣。說無量四聖諦。故名別教興。廢者四機既息緣謝則廢。所說別教能說別教所明上地補處菩

【現代漢語翻譯】華經明長者（Vimalakirti，維摩詰）即脫瓔珞（necklace，項鍊）著弊垢衣執除糞器狀有所畏語諸作人，即是三藏教興之義也。意思是維摩詰長者脫下珍貴的瓔珞，穿上破舊骯髒的衣服，拿著掃除糞便的工具，裝作有所畏懼的樣子對工人們說話，這就是三藏教興起的意義。廢者此小欲將歇，小善已成，事惡既除，真解已發，是則四緣俱息，則三藏所說之教能說之人俱癡也。衰落是指小小的慾望將要停止，小小的善事已經成就，世俗的惡事已經去除，真正的理解已經產生，這樣四種因緣都停止了，那麼三藏所說的教義和能說教義的人都變得愚癡了。二明通教興癡者，興則機興，廢則機廢，機興而教興，教興者無生四諦（Four Noble Truths of non-origination，無生四聖諦）樂欲將起，體假入空之善可生，迷理見思可斷，即真之解可發，故須用四悉檀（four kinds of explanations，四種解釋）說無生四諦，通教三乘（Three Vehicles，三乘）聞則樂欲心起生善斷惡，三乘同發即真無漏之慧見第一義。第二說明通教興起和衰落的原因：興起就是根機興起，衰落就是根機衰落。根機興起則教義興起，教義興起是指對無生四諦的喜好將要產生，從體悟虛假進入空性的善根可以產生，迷惑于理性的見解和思惑可以斷除，真正的理解可以產生，所以需要用四悉檀來解釋無生四諦，通教的三乘聽聞后，喜好之心產生，從而生出善念，斷除惡念，三乘共同發起的就是真正的無漏智慧，見到第一義諦。二乘住有餘涅槃（Nirvana with remainder，有餘涅槃），菩薩則不滯空，慈悲入假化物，誓求佛果，赴此之緣。雖無通教斷結侵習上地補處菩薩凈無垢稱位一念相應斷習佛果位有餘涅槃。為起教赴此三乘根緣。示現此教形聲。悉檀赴緣逗物。故名為興。廢者四機既息緣謝則廢。所說通教能說之人俱廢也。二乘之人安住于有餘涅槃，菩薩則不執著于空性，以慈悲心進入世俗教化眾生，發誓求得佛果，應赴這種因緣。雖然沒有通教斷除煩惱習氣、達到上地補處菩薩清凈無垢稱位、一念相應斷除習氣佛果位有餘涅槃的境界，但爲了興起教義，應赴這三乘的根機因緣，示現這種教義的形式和聲音，用悉檀來應赴因緣，啓發眾生，所以叫做興起。衰落是指四種根機已經停止，因緣已經消逝，那麼教義就衰落了。所說的通教和能說通教的人都衰落了。三明別教興廢者，興則機興教興，無量四諦樂欲將起，從空入假善根可生，無量恒沙煩惱別惑見思可治，中道第一義諦真解可發。故用四悉檀說無量四諦赴別教菩薩。聞則樂欲心起。生界外之善。斷界外之惡。發中道相似無漏及真無漏。求常住佛果大涅槃。為赴此之機緣。雖無別教斷十品無明法身補處菩薩斷十一品無明究竟佛果。而示現此教形聲。用悉檀赴物機緣。說無量四聖諦。故名別教興。廢者四機既息緣謝則廢。所說別教能說別教所明上地補處菩第三說明別教興起和衰落的原因：興起就是根機興起，教義興起，對無量四諦的喜好將要產生，從空性進入世俗的善根可以產生，無量恒河沙數般的煩惱和各種迷惑、見解、思惑可以治理，中道第一義諦的真正理解可以產生。所以用四悉檀來解釋無量四諦，應赴別教菩薩。聽聞后，喜好之心產生，從而生出界外的善念，斷除界外的惡念，發起中道相似的無漏智慧以及真正的無漏智慧，求得常住佛果和大涅槃。爲了應赴這種根機因緣，雖然沒有別教斷除十品無明法身補處菩薩斷除十一品無明究竟佛果的境界，但示現這種教義的形式和聲音，用悉檀來應赴眾生的根機因緣，宣說無量四聖諦，所以叫做別教興起。衰落是指四種根機已經停止，因緣已經消逝，那麼教義就衰落了。所說的別教和能說別教所闡明的上地補處菩薩

【English Translation】 When the elder Vimalakirti (華經明長者) took off his necklace (瓔珞, necklace), put on dirty and worn clothes, held a dung-removing tool, and spoke to the workers in a fearful manner, this is the meaning of the arising of the Tripitaka (三藏) teachings. It means that the elder Vimalakirti took off his precious necklace, put on tattered and dirty clothes, held a tool for removing dung, and pretended to be afraid when speaking to the workers. This is the significance of the arising of the Tripitaka teachings. Decline means that small desires are about to cease, small good deeds have been accomplished, worldly evils have been removed, and true understanding has arisen. Thus, the four conditions cease, and both the teachings spoken by the Tripitaka and those who speak them become foolish. Decline refers to the cessation of small desires, the accomplishment of small good deeds, the removal of worldly evils, and the arising of true understanding. When these four conditions cease, both the teachings spoken by the Tripitaka and those who speak them become foolish. Secondly, explaining the arising and decline of the shared teachings: arising means the arising of the potential, and decline means the decline of the potential. The arising of the potential leads to the arising of the teachings, and the arising of the teachings means that the joy and desire for the Four Noble Truths of non-origination (無生四諦) are about to arise, the goodness of realizing emptiness from the false can be generated, the delusions of views and thoughts can be cut off, and true understanding can be developed. Therefore, the Four Siddhantas (四悉檀, four kinds of explanations) must be used to explain the Four Noble Truths of non-origination. When the Three Vehicles (三乘) of the shared teachings hear this, joy and desire arise, leading to the generation of good and the cutting off of evil. The simultaneous arising of the Three Vehicles is the true, undefiled wisdom that sees the First Principle. Secondly, explaining the reasons for the arising and decline of the shared teachings: arising means the arising of the potential, and decline means the decline of the potential. The arising of the potential leads to the arising of the teachings, and the arising of the teachings means that the joy and desire for the Four Noble Truths of non-origination are about to arise, the goodness of realizing emptiness from the false can be generated, the delusions of views and thoughts can be cut off, and true understanding can be developed. Therefore, the Four Siddhantas must be used to explain the Four Noble Truths of non-origination. When the Three Vehicles of the shared teachings hear this, joy and desire arise, leading to the generation of good and the cutting off of evil. The simultaneous arising of the Three Vehicles is the true, undefiled wisdom that sees the First Principle. The Two Vehicles abide in Nirvana with remainder (有餘涅槃), while the Bodhisattvas do not cling to emptiness, but enter the false with compassion to transform beings, vowing to seek Buddhahood, responding to this cause. Although there is no attainment of the state of a Bodhisattva in the upper stages who has cut off afflictions and habits through the shared teachings, or the pure, undefiled title of a Bodhisattva who has cut off habits in accordance with a single thought in the state of Buddhahood with remainder, in order to initiate the teachings and respond to the roots and conditions of these Three Vehicles, the form and sound of these teachings are manifested. The Siddhantas respond to conditions and enlighten beings, hence it is called arising. Decline means that the four potentials have ceased and the conditions have passed, then the teachings decline. Both the spoken shared teachings and those who speak them decline. The Two Vehicles abide in Nirvana with remainder, while the Bodhisattvas do not cling to emptiness, but enter the mundane world with compassion to transform beings, vowing to seek Buddhahood, responding to this cause. Although there is no attainment of the state of a Bodhisattva in the upper stages who has cut off afflictions and habits through the shared teachings, or the pure, undefiled title of a Bodhisattva who has cut off habits in accordance with a single thought in the state of Buddhahood with remainder, in order to initiate the teachings and respond to the roots and conditions of these Three Vehicles, the form and sound of these teachings are manifested. The Siddhantas respond to conditions and enlighten beings, hence it is called arising. Decline means that the four potentials have ceased and the conditions have passed, then the teachings decline. Both the spoken shared teachings and those who speak them decline. Thirdly, explaining the arising and decline of the distinct teachings: arising means the arising of the potential and the arising of the teachings, the joy and desire for the immeasurable Four Truths are about to arise, the roots of goodness from entering the false from emptiness can be generated, the immeasurable, countless afflictions and distinct delusions, views, and thoughts can be treated, and the true understanding of the First Principle of the Middle Way can be developed. Therefore, the Four Siddhantas are used to explain the immeasurable Four Truths to respond to the distinct teachings of the Bodhisattvas. Upon hearing this, joy and desire arise, leading to the generation of goodness beyond the realms, the cutting off of evil beyond the realms, and the development of undefiled wisdom similar to the Middle Way and true undefiled wisdom, seeking the permanent Buddha fruit and great Nirvana. In order to respond to this potential, although there is no attainment of the state of a Bodhisattva who has cut off the ten grades of ignorance and attained the Dharma body through the distinct teachings, or the ultimate Buddha fruit of cutting off the eleven grades of ignorance, the form and sound of these teachings are manifested. The Siddhantas are used to respond to the potential of beings and explain the immeasurable Four Noble Truths, hence it is called the arising of the distinct teachings. Decline means that the four potentials have ceased and the conditions have passed, then the teachings decline. The spoken distinct teachings and the upper-stage Bodhisattvas explained by the distinct teachings

薩佛果俱廢也。二明實教興而不廢者。即是圓教但興而不廢也。若於華嚴方等法華涅槃所說圓教赴圓機。樂欲生善斷惡見中道第一義諦。是則從初發心至無垢地赴四根緣常說此教至等覺佛。故名為興。故三十二菩薩文殊師利等皆說入不二法門。即是教興之意也。若證妙覺無師自悟。無法可欲。無善可生。無惡可斷。更無深理可見。言辭相寂滅本自無興。故無廢也。無廢亦得論廢者。四悉檀機盡則教息。故名廢也。故大品經云。過茶無字可說。涅槃經云。不生不生不可說故。故凈名默然杜口。不復以言言于無言之理。文殊稱歎表絕言也。是則在因有人有教。至果即教廢人存。三德涅槃湛然清凈。豈同前三教補處菩薩菩提佛果皆有教無人。教廢人亦隨廢。權實之意顯在於在也。第五約觀心明四教者。從三觀起四教已如前辨。今但論即心行用識一切教門。皆從初心觀行而起四教。既攝一切經教。若一念觀心分明能分別。一念無明因緣所生之心四辨歷念。則一切經教大意皆約觀心通達。就此即為四意。一約觀心明三藏教相。二約觀心明通教相。三約觀心明別教相。四約觀心明圓教相。第一約觀心明三藏教相者。即是觀一念因緣所生之心生滅折假入空。約此觀門起一切三藏教也。若觀生滅四諦入道。即是修多羅藏。故增一阿含云

【現代漢語翻譯】現代漢語譯本：薩佛（Sarva Buddha，一切佛）的果位都終將消逝。第二點說明了實教的興盛而非衰敗，指的是圓教只會興盛而不會衰敗。如果在《華嚴經》、《方等經》、《法華經》、《涅槃經》中所說的圓教能夠契合圓頓根機的眾生，使他們樂於生起善念、斷除惡行、證見中道第一義諦，那麼從最初發心直至無垢地，都能契合四種根機因緣，常說此圓教直至等覺佛，所以稱為『興』。因此，三十二菩薩、文殊師利（Manjusri）等都宣說了進入不二法門，這就是教興盛的含義。如果證得妙覺，無需老師也能自己領悟，沒有什麼是可以貪求的，沒有什麼是可以生起的善念，沒有什麼是需要斷除的惡行，更沒有什麼是更深的道理可以證見，言語相也寂滅，本來就沒有興盛，所以也沒有衰敗。說沒有衰敗也可以論及衰敗，是因為四悉檀（catuh-siddhanta，四種成就）的根機窮盡，那麼教法也就止息，所以稱為『廢』。因此，《大品經》（Mahaprajnaparamita Sutra）說，過了喝茶的時候就沒有字可以說了。《涅槃經》（Nirvana Sutra）說，不生不生是不可說的。所以維摩詰（Vimalakirti）默然不語，不再用言語來表達無言的道理，文殊（Manjusri）的稱讚也表明了言語的斷絕。這樣說來，在因地時，有人有教法，到了果地，就是教法廢棄而人存在，三德涅槃（tri-guna nirvana）湛然清凈，怎麼能和前面的三教補處菩薩、菩提佛果都有教法而沒有人存在的情況相同呢？教法廢棄，人也隨著廢棄。權教和實教的意義在各個方面都顯現出來。第五點，從觀心來闡明四教，從三觀生起四教已經在前面辨析過了。現在只討論即心行用，認識到一切教門，都是從初心觀行而生起四教。既然攝持了一切經教，如果一念觀心分明能夠分別，一念無明因緣所生的心，用四種方式來辨析歷念，那麼一切經教的大意都可以通過觀心來通達。就此可以分為四種意義：一、從觀心來闡明三藏教相；二、從觀心來闡明通教相；三、從觀心來闡明別教相；四、從觀心來闡明圓教相。第一點，從觀心來闡明三藏教相，就是觀一念因緣所生的心，生滅折假入空。通過這種觀門生起一切三藏教。如果觀察生滅四諦而入道，就是修多羅藏（sutra-pitaka）。所以《增一阿含經》（Ekottara Agama Sutra）說：

【English Translation】 English version: The fruits of all Buddhas (Sarva Buddha) will eventually perish. The second point clarifies that the true teaching flourishes and does not decline, referring to the Perfect Teaching, which only flourishes and does not decline. If the Perfect Teaching spoken of in the Avatamsaka Sutra, Vaipulya Sutras, Lotus Sutra, and Nirvana Sutra can align with beings of perfect capacity, enabling them to gladly generate good thoughts, eliminate evil deeds, and realize the Middle Way's supreme truth, then from the initial aspiration to the Immaculate Ground, it can align with the four types of faculties and conditions, constantly expounding this teaching until the stage of Equivalent Enlightenment Buddha, hence it is called 'flourishing.' Therefore, the thirty-two Bodhisattvas, Manjusri, and others all proclaimed entering the non-dual Dharma gate, which is the meaning of the teaching flourishing. If one attains wonderful enlightenment, realizing it oneself without a teacher, there is nothing to crave, no good thoughts to generate, no evil deeds to eliminate, and no deeper principle to realize. The realm of words is also extinguished, and there is inherently no flourishing, so there is no decline. Saying there is no decline can also discuss decline, because when the faculties of the four siddhantas (catuh-siddhanta, four accomplishments) are exhausted, then the teaching ceases, hence it is called 'perishing.' Therefore, the Mahaprajnaparamita Sutra says that after the time for tea, there are no words to speak. The Nirvana Sutra says that non-arising is unspeakable. Therefore, Vimalakirti remained silent, no longer using words to express the principle of non-words, and Manjusri's praise also indicated the cessation of words. Thus, in the causal stage, there are people and teachings, and in the fruition stage, the teaching is abandoned while the person remains, and the three-virtue Nirvana (tri-guna nirvana) is serenely pure. How can it be the same as the previous three teachings where the Bodhisattvas awaiting Buddhahood and the fruits of Bodhi-Buddha all have teachings but no people? When the teaching is abandoned, the person is also abandoned. The meaning of expedient and true teachings is revealed in every aspect. Fifthly, explaining the four teachings from the perspective of contemplating the mind, the arising of the four teachings from the three contemplations has already been analyzed earlier. Now, we only discuss the immediate use of the mind, recognizing that all teachings arise from the initial contemplation and practice of the mind. Since it encompasses all sutras and teachings, if one thought of contemplation of the mind can clearly distinguish, and the mind arising from one thought of ignorance and conditions is analyzed in four ways through successive thoughts, then the main idea of all sutras and teachings can be understood through contemplation of the mind. Based on this, it can be divided into four meanings: first, explaining the characteristics of the Tripitaka teaching from the perspective of contemplating the mind; second, explaining the characteristics of the Shared Teaching from the perspective of contemplating the mind; third, explaining the characteristics of the Distinct Teaching from the perspective of contemplating the mind; and fourth, explaining the characteristics of the Perfect Teaching from the perspective of contemplating the mind. The first point, explaining the characteristics of the Tripitaka teaching from the perspective of contemplating the mind, is to contemplate the mind arising from one thought of conditions, the arising, ceasing, breaking down of the provisional, and entering into emptiness. Through this method of contemplation, all Tripitaka teachings arise. If one observes the arising and ceasing of the Four Noble Truths and enters the path, it is the Sutra Pitaka (sutra-pitaka). Therefore, the Ekottara Agama Sutra says:

。佛告諸比丘謂。一切法者祇是一法。何等為一法。心是一法。離心無一切法也。智度論云。從初轉法輪經至大涅槃結修多羅藏。此祇是約心生滅說四聖諦。即是法歸法本之義也。觀心出一切毗尼藏者。佛制戒時問諸比丘。汝何心作。若有心作即是犯戒。有犯故有持也。若無心作則不名犯。犯義不成。不說持也。故重心發戒。無心則不發戒。若言從心出阿毗曇藏者。四卷略說名毗曇心。達磨波羅處中而說名為雜心。如此皆是約心而辨毗曇。無比法者。分別諸心心數法。一切法不可比也。第二約觀心明通教者。觀心因緣所生一切法。心空則一切法空。是為體假入空。一切通教所明行位因果皆從此起。第三約觀心明別教者。觀心因緣所生。即假名具足一切恒沙佛法。依無明阿梨耶識分別無量聖諦。一切別教所明行位因果皆從此起也。第四約觀心明圓教者。觀心因緣所生。具足一切十法界法。無所積聚。不縱不橫不思議中道二諦之理。一切圓教所明行位因果皆從此起。如輪王頂上明珠。是則四教皆從一念無明心起。上來數引華嚴經明破微塵出三千大千世界經卷之義意在此也。第六四教通經論者。佛用四教成一切頓漸諸經。諸論釋經豈越於四教也。即為二意。一對經二對論。第一對經者。若華嚴經但具二教所成。一別教二圓教

。所以者何。別教則諸菩薩宣說歷劫修行四十二心斷結行位皆差。圓教明一心具足一切諸行。從初一地具足一切諸地功德。次明漸教之初聲聞經但具三藏教。方等大乘及以此經具足四教。摩訶般若具足三教除三藏教。法華經開權顯實正直舍方便但一圓教。涅槃經具足四教成五味義也。問曰。方等大乘亦具四教。何故不成五味義。答曰。不明聲聞作佛。五味之義不成。約不定中得論四教也。釋迦出世所有經教更不過此四教。攝此諸經罄無不盡也。第二對論者。論有二種。一通申經論。二別申經論。一通申經論者即為二意。一通申小乘經。二通申大乘經。一通申小乘經者。如毗曇成實昆勒等論。並是通申小乘經論。故成論云。我主今欲正論三藏中實義。二通申大乘經者。如地持論攝大乘論唯識論中論十二門論等。並是通申諸大乘經所明通別圓及三藏教也。二別申經論者即為二意。一別申小乘經。二別申大乘經。一別申小乘經者。如俱舍論別申修多羅。明瞭論別申毗尼。毗婆沙諸阿毗曇心明申佛在世說毗曇也。二別申大乘經者。如十地論別申華嚴經別圓兩教。大智度論別申摩訶般若經通別圓三教。應有別申大集方等及此經論。不來此土。金剛般若論別申金剛般若經。法華論別申法華經一圓教。涅槃論別申涅槃經四教五味。論

【現代漢語翻譯】所以是為什麼呢？別教（指藏教、通教、別教之外的第四種教法）的菩薩宣說要經歷漫長的劫數修行，四十二個心位的斷結修行階段各有不同。圓教（最圓滿的教法）則闡明一心具足一切修行。從最初一地就具足一切諸地的功德。其次說明漸教（逐漸深入的教法）的最初階段，聲聞經只具備三藏教（聲聞藏、菩薩藏、諸佛藏）。方等大乘（方等部經典和大乘經典）以及此經具足四教（三藏教、通教、別教、圓教）。摩訶般若（偉大的智慧）具足三教，除了三藏教。法華經開權顯實，正直捨棄方便法門，唯獨闡明一圓教。涅槃經具足四教，成就五味（譬喻佛陀教法的五個階段）的意義。有人問：『方等大乘也具足四教，為什麼不能成就五味的意義呢？』回答說：『因為沒有闡明聲聞也能成佛，所以五味的意義不能成立。只能在不定教（指接受對像不確定的教法）中討論四教。』釋迦牟尼佛出世所說的所有經教，都不能超出這四教的範圍。這些經典全部都包含在這四教之中，沒有遺漏。第二是對論的分析。論有兩種：一是通申經論，二是別申經論。一是通申經論，又分為兩種含義：一是通申小乘經，二是通申大乘經。一是通申小乘經，例如《毗曇》（Abhidhamma，論藏）、《成實論》、《昆勒論》等，都是通泛地闡述小乘經論。所以《成實論》說：『我的主張現在想要正確地論述三藏中的真實義理。』二是通申大乘經，例如《地持論》、《攝大乘論》、《唯識論》、《中論》、《十二門論》等，都是通泛地闡述諸大乘經所闡明的通教、別教、圓教以及三藏教。二是別申經論，又分為兩種含義：一是別申小乘經，二是別申大乘經。一是別申小乘經，例如《俱舍論》專門闡述《修多羅》（Sutra，經藏），《明瞭論》專門闡述《毗尼》（Vinaya，律藏），《毗婆沙》（Vibhasa，廣解）等阿毗曇心專門闡述佛陀在世時所說的毗曇。二是別申大乘經，例如《十地論》專門闡述《華嚴經》的別教和圓教。《大智度論》專門闡述《摩訶般若經》的通教、別教、圓教。應該有專門闡述《大集經》、《方等經》以及此經的論著，但沒有傳入中國。《金剛般若論》專門闡述《金剛般若經》。《法華論》專門闡述《法華經》的一圓教。《涅槃論》專門闡述《涅槃經》的四教五味。

【English Translation】 What is the reason for this? The Separate Teaching (Biejiao, referring to a teaching method distinct from the Tripitaka Teaching, Common Teaching, and Specific Teaching) states that Bodhisattvas proclaim the need to cultivate through countless kalpas, with the stages of severing afflictions and practicing in the forty-two minds differing. The Perfect Teaching (Yuanjiao, the most complete teaching) clarifies that one mind fully possesses all practices. From the very first ground, it possesses the merits of all grounds. Next, it explains that in the initial stage of the Gradual Teaching (Jianjiao, a teaching that deepens gradually), the Sravaka Sutras only possess the Tripitaka Teaching (Shengwen Tripitaka, Bodhisattva Tripitaka, and Buddha Tripitaka). The Vaipulya Mahayana (Fangdeng Mahayana, Vaipulya Sutras and Mahayana Sutras) and this Sutra fully possess the Four Teachings (Tripitaka Teaching, Common Teaching, Specific Teaching, and Perfect Teaching). The Maha Prajna (great wisdom) fully possesses three teachings, excluding the Tripitaka Teaching. The Lotus Sutra opens the provisional to reveal the real, directly abandoning expedient means, and only elucidates the One Perfect Teaching. The Nirvana Sutra fully possesses the Four Teachings, accomplishing the meaning of the Five Flavors (a metaphor for the five stages of the Buddha's teachings). Someone asks: 'The Vaipulya Mahayana also fully possesses the Four Teachings, why doesn't it accomplish the meaning of the Five Flavors?' The answer is: 'Because it doesn't clarify that Sravakas can also become Buddhas, the meaning of the Five Flavors cannot be established. The Four Teachings can only be discussed in the Indeterminate Teaching (Budingjiao, referring to teachings with uncertain recipients).' All the Sutras and teachings spoken by Sakyamuni Buddha in his appearance in the world cannot exceed the scope of these Four Teachings. All these Sutras are contained within these Four Teachings, without omission. Secondly, there is the analysis of treatises. There are two types of treatises: one is the general exposition of Sutras and treatises, and the other is the specific exposition of Sutras and treatises. The general exposition of Sutras and treatises is further divided into two meanings: one is the general exposition of Hinayana Sutras, and the other is the general exposition of Mahayana Sutras. The general exposition of Hinayana Sutras includes treatises such as the Abhidhamma (Pitaka of Scholasticism), the Tattvasiddhi Sastra, and the Kounlun Treatise, which are all general expositions of Hinayana Sutras and treatises. Therefore, the Tattvasiddhi Sastra says: 'My master now wishes to correctly discuss the true meaning within the Tripitaka.' The general exposition of Mahayana Sutras includes treatises such as the Yogacarabhumi Sastra, the Mahayanasamgraha, the Vijnaptimatrata Sastra, the Madhyamaka Sastra, and the Dvadasanikaya Sastra, which are all general expositions of the Common Teaching, Specific Teaching, Perfect Teaching, and Tripitaka Teaching elucidated by the various Mahayana Sutras. The specific exposition of Sutras and treatises is further divided into two meanings: one is the specific exposition of Hinayana Sutras, and the other is the specific exposition of Mahayana Sutras. The specific exposition of Hinayana Sutras includes treatises such as the Abhidharmakosa, which specifically expounds the Sutras (Sutra, Discourses of the Buddha), the Vinayaviniscaya, which specifically expounds the Vinaya (Vinaya, Monastic Rules), and the Vibhasa (Vibhasa, Extensive Commentary) and other Abhidhamma hearts, which specifically expound the Abhidhamma spoken by the Buddha during his lifetime. The specific exposition of Mahayana Sutras includes treatises such as the Dasabhumika Sastra, which specifically expounds the Specific Teaching and Perfect Teaching of the Avatamsaka Sutra. The Mahaprajnaparamita Sastra specifically expounds the Common Teaching, Specific Teaching, and Perfect Teaching of the Maha Prajnaparamita Sutra. There should be treatises specifically expounding the Mahasamnipata Sutra, the Vaipulya Sutras, and this Sutra, but they have not been transmitted to China. The Vajracchedika Prajnaparamita Sastra specifically expounds the Vajracchedika Prajnaparamita Sutra. The Lotus Sutra Sastra specifically expounds the One Perfect Teaching of the Lotus Sutra. The Nirvana Sastra specifically expounds the Four Teachings and Five Flavors of the Nirvana Sutra.

度此不盡。如此等諸論申經。即是申觀心等諸經令分明也。是則精修觀心洞解一切經論。若經論不從心出者。觀行之人既不聽不讀。何得內心通達耶。此乃有所言說置與經論相應意在此也。第七用四教釋此經文者即為三意。一通室外四品。二通室內六品。三通出室四品。第一通室外四品者。四教明因果不同。故釋迦現佛國有異。如身子螺髻梵王所見不同。諸天共寶器食隨其果報飯色有異。正以稟四教不同故見佛國有異也。釋方便品正用三藏通教。所以者何。明折法入空因緣生滅無常。復說如夢如幻體假入空之意。是則因中用拙巧二度破其界內愛見著心。勸修二教之法身也。弟子品通用別教圓教彈訶十大弟子及五百羅漢。用通教彈者。如訶迦旃延。說三藏教拙度五義。用別教斥者。此如訶富樓那穢食置寶器也。用圓教訶者。如彈身子善吉云。不起滅定現諸威儀。不斷癡愛起于明脫。亦不縛不解。是用圓教意彈也。四教釋菩薩品正是用圓教訶四大菩薩。用三藏通教別教自行化他偏僻乖不思議圓頓之道也。第二明室內用四教釋六品經文者。大士無三教之疾。而以方便現同三疾。約此辨問疾品也。不思議品正明住圓教不思議果示現四教之事也。觀眾生品即是辨不思議通圓兩教從假入空不可得空也。佛道品即是辨不思議別圓兩教

【現代漢語翻譯】現代漢語譯本不能完全理解這些內容。這些論述和經文，是爲了更清楚地闡明觀心等經文。因此，精修觀心就能透徹理解一切經論。如果經論不是從內心生髮出來的，修行觀心的人既不聽也不讀，又怎麼能內心通達呢？這說明所說的內容要與經論的意義相符。第七，用四教（藏教、通教、別教、圓教）來解釋這部經文，有三重含義：一是貫通室外四品，二是貫通室內六品，三是貫通出室四品。第一，貫通室外四品，是因為四教闡明的因果不同，所以釋迦牟尼佛所顯現的佛國也有差異。比如，舍利弗（Śāriputra）和螺髻梵王所見不同，諸天共同使用的寶器中的食物，也隨著各自的果報而飯色不同。正是因為稟受的四教不同，所以見到的佛國也有差異。《方便品》主要用三藏教和通教來解釋。為什麼呢？因為它闡明了折法入空、因緣生滅無常的道理，又說了如夢如幻、體假入空的意義。這樣，在因地修行時，用拙巧二度來破除界內的愛見執著之心，勸人修習二教的法身。《弟子品》通用別教和圓教，彈訶十大弟子和五百羅漢。用通教彈訶，比如訶斥迦旃延（Kātyāyana），說他用三藏教的拙度來解釋五義。用別教斥責，比如斥責富樓那（Pūrṇa）用不乾淨的食物放在寶器里。用圓教訶斥，比如彈訶舍利弗和善吉（Subhūti），說他們『不起滅定現諸威儀，不斷癡愛起于明脫，亦不縛不解』，這是用圓教的意義來彈訶。《菩薩品》正是用圓教來訶斥四大菩薩，說他們用三藏教、通教、別教自行化他，偏離了不可思議的圓頓之道。第二，說明室內用四教解釋六品經文，大士（菩薩摩訶薩）沒有三教的疾病，卻用方便示現出與三教相同的疾病，這是根據這一點來辨析《問疾品》。《不思議品》正是闡明安住于圓教不思議的果位，示現四教的事情。《觀眾生品》就是辨析不思議通圓兩教，從假入空，不可得空。《佛道品》就是辨析不思議別圓兩教

【English Translation】 English version These cannot be fully understood. These treatises and sutras are to clarify the sutras such as 'Contemplation of Mind'. Therefore, diligently cultivating 'Contemplation of Mind' will thoroughly understand all sutras and treatises. If the sutras and treatises do not arise from the heart, those who practice contemplation will neither listen nor read, how can they achieve inner understanding? This explains that what is said must be consistent with the meaning of the sutras and treatises. Seventh, using the Four Teachings (Tripiṭaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching) to explain this sutra has three meanings: first, it connects the four chapters outside the room; second, it connects the six chapters inside the room; and third, it connects the four chapters outside the room. First, connecting the four chapters outside the room is because the causes and effects explained by the Four Teachings are different, so the Buddha-land manifested by Śākyamuni Buddha is also different. For example, Śāriputra and the Brahma King with a Hair Knot see differently, and the food in the precious vessels used by the gods together also has different colors depending on their respective karmic rewards. It is precisely because they receive different Four Teachings that they see different Buddha-lands. The 'Expedient Means' chapter mainly uses the Tripiṭaka Teaching and the Common Teaching to explain. Why? Because it explains the principle of breaking the Dharma to enter emptiness, the impermanence of conditioned arising and ceasing, and also speaks of the meaning of like a dream, like an illusion, the body being false and entering emptiness. In this way, when practicing in the causal stage, use the two degrees of clumsiness and skill to break the attachment of love and views within the realm, and encourage people to cultivate the Dharma-body of the Two Teachings. The 'Disciples' chapter generally uses the Distinct Teaching and the Perfect Teaching to criticize the ten great disciples and the five hundred arhats. Criticizing with the Common Teaching, such as criticizing Kātyāyana, saying that he uses the clumsy degree of the Tripiṭaka Teaching to explain the five meanings. Reproaching with the Distinct Teaching, such as reproaching Pūrṇa for putting unclean food in precious vessels. Criticizing with the Perfect Teaching, such as criticizing Śāriputra and Subhūti, saying that they 'do not arise from extinction samādhi to manifest various dignified behaviors, do not cut off ignorance and love to arise from bright liberation, neither bound nor unbound', this is using the meaning of the Perfect Teaching to criticize. The 'Bodhisattva' chapter is precisely using the Perfect Teaching to criticize the four great bodhisattvas, saying that they use the Tripiṭaka Teaching, Common Teaching, and Distinct Teaching to benefit themselves and others, deviating from the inconceivable perfect and sudden path. Second, explaining the six chapters inside the room with the Four Teachings, the great bodhisattvas do not have the diseases of the Three Teachings, but use expedient means to show the same diseases as the Three Teachings, this is based on this point to analyze the 'Inquiry of Illness' chapter. The 'Inconceivable' chapter is precisely explaining dwelling in the inconceivable fruit of the Perfect Teaching, manifesting the affairs of the Four Teachings. The 'Contemplating Living Beings' chapter is analyzing the inconceivable Common and Perfect Teachings, entering emptiness from the false, unattainable emptiness. The 'Buddha Path' chapter is analyzing the inconceivable Distinct and Perfect Teachings.

從空入假行於非道通達佛道也。不二法門品正明圓教不思議中道正觀入不二法門品也。香積品即是不思議圓教所明雙照二諦法界圓融也。第三明用四教通出室四品經文者。菩薩行品令菩薩遍行四教之行。四土化眾生也。四教通見阿閦佛品者。明若依四教修行發菩提心始得生阿閦佛國也。亦因此義無動如來佛國之行得成佛時所有佛國如妙喜世界也。四教通法供養囑累品二品者。付囑天帝彌勒。令于佛去世后流通此經。四教利益未來弟子令不絕也。第四辨本跡義者。既用四教分別凈無垢稱義。義雖不同。而正用圓教解釋。夫聖人垂應不無本跡之殊。或示金粟法身。或現補處之像。經說隨緣高下難測。是以今須辨本跡也。今明此義略有七重。

第一釋名　第二明本跡　第三辨本跡高下　第四約教分別本跡　第五正明維摩本跡　第六約觀心明本跡　第七用本跡通此經文

第一釋本跡名者。通論本跡之名乃遍在四教。今正明不思議本跡者。正就圓教以辨也。所言本跡者。本即所依之理。跡是能依之事。事理合明故稱本跡。譬如人依住處則有行往之軌跡也。住處是所依。能依之人有行往之跡。由處有跡。尋跡得處。今以處譬所依之理本。人依行往之跡譬能依之事蹟。是則由所依之理本有能依之事蹟。尋能依之事蹟得

【現代漢語翻譯】現代漢語譯本：從空性（Śūnyatā）入手，進入假有（Prajñapti）之行，即使在非正道中也能通達佛道。『不二法門品』（Abheda-nirdeśa）正是闡明圓教不可思議的中道正觀，以此進入不二法門。『香積品』（Gandhavyūha）是不思議圓教所闡明的雙照真諦和俗諦，法界圓融之理。第三，闡明運用四教通達『入室』的四品經文：『菩薩行品』（Bodhisattvacaryā）令菩薩普遍修習四教之行，於四土教化眾生。『四教通見阿閦佛品』（Akṣobhya-buddha-vyūha）闡明若依四教修行，發起菩提心，才能往生阿閦佛國。也因此義，無動如來（不動如來，Akṣobhya）佛國的行愿得以成就，成佛時的佛國如同妙喜世界。『四教通法供養囑累品』（Dharma-paryāya-pūjā-anudeśana-parivarta）二品，是付囑天帝釋（Śakra）和彌勒（Maitreya），令他們在佛陀去世后流通此經，使四教的利益不絕於未來弟子。第四，辨明本跡義：既然用四教來分別清凈無垢的維摩詰（Vimalakīrti）之義，義理雖有不同，但主要還是用圓教來解釋。聖人垂跡應化，不免有本和跡的差別。或者示現金粟如來（Kanakamuni）的法身，或者顯現補處菩薩（未來的佛）之像。經中說隨緣應化，高深莫測。因此現在必須辨明本跡。現在闡明此義略有七重：第一，解釋名義；第二，闡明本跡；第三，辨別本跡的高下；第四，依四教分別本跡；第五，正式闡明維摩詰的本跡；第六，依觀心闡明本跡；第七，用本跡貫通此經經文。第一，解釋本跡之名：通論本跡之名，普遍存在於四教之中。現在正式闡明不可思議的本跡，正是就圓教來辨明的。所謂本跡，本即所依之理，跡是能依之事。事理合明，所以稱為本跡。譬如人依住處，則有行往的軌跡。住處是所依，能依之人有行往之跡。由住處才有軌跡，尋軌跡才能找到住處。現在用住處比喻所依之理——本，人依行往之跡比喻能依之事——跡。那麼就是由所依之理——本，才有能依之事——跡，尋能依之事——跡，才能找到所依之理——本。

【English Translation】 English version: Entering the path of provisional existence (Prajñapti) from emptiness (Śūnyatā), one can attain the Buddha-path even through non-orthodox paths. The chapter on 'Entering the Doctrine of Non-duality' (Abheda-nirdeśa) precisely elucidates the inconceivable Middle Way Right View of the Perfect Teaching (Round Teaching), thereby entering the gate of non-duality. The 'Fragrant Accumulations' chapter (Gandhavyūha) elucidates the perfect harmony of the Dharmadhātu (realm of reality) through the dual illumination of the two truths (conventional and ultimate) as expounded by the inconceivable Perfect Teaching. Third, elucidating the four chapters of scripture that utilize the Four Teachings to attain 'entering the chamber': The 'Conduct of Bodhisattvas' chapter (Bodhisattvacaryā) enables Bodhisattvas to universally practice the conduct of the Four Teachings, transforming sentient beings in the Four Lands. The 'Seeing Akṣobhya Buddha Through the Four Teachings' chapter (Akṣobhya-buddha-vyūha) clarifies that only by practicing according to the Four Teachings and generating Bodhicitta (the mind of enlightenment) can one be reborn in the Buddha-land of Akṣobhya (Immovable One). It is also because of this meaning that the vows and practices of the Tathāgata Akṣobhya (Immovable Thus-Gone-One) are accomplished, and the Buddha-land at the time of attaining Buddhahood is like the World of Wonderful Joy (Abhirati). The two chapters, 'Offering and Entrustment Through the Four Teachings' (Dharma-paryāya-pūjā-anudeśana-parivarta), involve entrusting Śakra (Lord of the Devas) and Maitreya (the future Buddha) to circulate this scripture after the Buddha's passing, so that the benefits of the Four Teachings will not be cut off for future disciples. Fourth, distinguishing the meaning of Original Ground and Manifestation: Since the meaning of the pure and undefiled Vimalakīrti (Spotless Glory) is distinguished using the Four Teachings, although the meanings differ, the main explanation uses the Perfect Teaching. When sages manifest in response to beings, there are inevitably differences between the Original Ground and Manifestation. Sometimes they manifest the Dharma-body of Kanakamuni (Golden Sage), or appear as the image of a Bodhisattva awaiting Buddhahood (future Buddha). The scripture says that their manifestations vary according to conditions and are difficult to fathom. Therefore, it is now necessary to distinguish the Original Ground and Manifestation. Now, elucidating this meaning has roughly seven aspects: First, explaining the names; second, clarifying the Original Ground and Manifestation; third, distinguishing the superiority and inferiority of the Original Ground and Manifestation; fourth, distinguishing the Original Ground and Manifestation according to the Four Teachings; fifth, formally clarifying the Original Ground and Manifestation of Vimalakīrti; sixth, clarifying the Original Ground and Manifestation according to contemplation of the mind; seventh, using the Original Ground and Manifestation to connect the meaning of this scripture. First, explaining the names of Original Ground and Manifestation: Generally speaking, the names of Original Ground and Manifestation are universally present in the Four Teachings. Now, formally clarifying the inconceivable Original Ground and Manifestation is precisely based on the Perfect Teaching. What is meant by Original Ground and Manifestation is that the Original Ground is the principle on which one relies, and the Manifestation is the event that relies on it. The combination of event and principle is called Original Ground and Manifestation. For example, when a person relies on a dwelling place, there are traces of going and coming. The dwelling place is what is relied upon, and the person who relies on it has traces of going and coming. Traces exist because of the dwelling place, and the dwelling place can be found by following the traces. Now, the dwelling place is used as a metaphor for the principle on which one relies—the Original Ground, and the traces of a person going and coming are used as a metaphor for the event that relies on it—the Manifestation. Therefore, it is from the principle on which one relies—the Original Ground—that there are events that rely on it—the Manifestation, and by following the events that rely on it—the Manifestation—one can find the principle on which one relies—the Original Ground.

所依之理本。本跡雖殊不思議一也。第二明不思議本跡義者略為五意。一約理事明本跡。二約理教明本跡。三約理行明本跡。四約體用明本跡。五約權實明本跡。一約理事明本跡者。此經云。從無住本立一切法。今明不思議理事為本跡者。理即不思議真諦之理為本。事即不思議俗諦之事為跡。由不思議真諦之理本故有不思議俗諦之事蹟。尋不思議俗諦之事蹟得不思議真諦之理本。是則本跡雖殊不思議一也。二約理教明本跡者。此經云。三轉法輪于大千。其輪本來常清凈。今言不思議之理本。即是不思議二諦之理事通名為理。理即本也。不思議之教跡者。即是大聖八音敷演不思議能詮二諦之教跡也。所詮不思議二諦之理即是理本。能詮之教即是事蹟。是則由理本故有教跡。尋教跡以得理本。本跡雖殊不思議一也。三約理行明本跡者。如法華經云。諸法從本來常自寂滅相。佛子行道已來世得作佛。今明不思議理本者。即是理教也。故此經云。無離文字說解脫相文字性離即解脫也。不思議行跡者。即是不思議觀行之事蹟。由不思議理教之理本得修不思議觀行之事蹟。修觀行不思議事蹟能契不思議之理本。故曰本跡雖殊不思議一也。四約體用明本跡者。即是法身為體應身為用。故金光明經云。佛真法身由如虛空。應物現形如水

中月。正由虛空有實月之本體故有一切水月之影用。今明理行合為不思議法身之理本。由此法身故能垂不思議應用之跡。由此應用能顯法身。故肇師云。非本無以垂跡。非跡無以顯本。本跡雖殊不思議一即其義也。五約權實明本跡者。實則齊位證得真應二身。即是理實之本也。權化方便現真應二身。或高或下。此即是事隨物情故名事蹟也。故此經云。雖復示現成道起轉法輪。而不捨菩薩行。今明若不由不思議位證真應二身。理實之本豈能垂高下真應兩跡。若不垂真應之事蹟。豈能令物同己入位得真應二身。是則本跡雖殊不思議一也。第三辨本跡高下者。正約圓教以明也。若理事明本跡即是理即。若約理教明本跡即是名字即。若約理行明本跡正是觀行即相似即。今約體用權實明本跡。應須四句分別。一本跡俱下。二本下跡高。三本高跡下。四本跡俱高。今明此義復須四種分別。一明十信。不得約此四句以明高下也。二明十住。初發心住備二句。三從第二治地住至第四十一等覺地皆具四句分別。四妙覺地但用二句分別。一明初十信不得用四句分別者。以十信似解未發真無漏顯真應二身故。不得用四句判其高下也。二明十住初心初發心住但用二句分別者。初住但有本跡俱下本下跡高之二句也。所以者何。初住最初得真應二身

。法身之本爾前既未有法身之下。故齊位不得言法身有高也。譬如十五日月初日之月。爾前無月之可勝也。亦如聲聞法中苦忍真明。爾前無真之可勝也。跡下者。現九法界之跡還現初住之應跡始得最下。爾前無應之可高也。所言本下跡高者。能跡現上地之形聲也。而不得言本高跡下者。爾前無本之可高也。亦不得言本跡俱高者。爾前無真應之可高也。三明從第二治地住至第四十一等覺地。此四十一位一一皆得用四句分別義。推可知也。四明妙覺極地但用二句分別者。一本跡俱高。即是真應之極最上無過也。二本高跡下。本高即是真身之極最上無過。跡下應同下四十一地之像。又示現九道之形聲也。而不得言本下跡高者。妙覺法身之本更無勝地法身之可下也。亦不得言本跡俱下者。更無上地真應二身之高也。譬如十五日月光明圓滿。過此更無圓滿之光過十五日月也。問曰。若四十二地本跡階降如此。何得俱稱不思議一也。答曰。皆是非真非應不思議真應之二身也。非階降之不思議階降也。第四通約教分別本跡者即為四意。一約圓教分別本跡。二約別教分別本跡。三約通教分別本跡。四約三藏教分別本跡。一約圓教分別本跡者。如前釋名辨本跡五義明高下四句分別也。二約別教明本跡者。亦得備用四種本跡。類圓教可知。

【現代漢語翻譯】現代漢語譯本：法身的根本，在你之前既然沒有法身之下的說法，所以齊等的位置不能說有法身的高下。譬如十五的月亮和初一的月亮，在你之前沒有月亮可以勝過它們。也像聲聞法中的苦忍真明，在你之前沒有真可以勝過它。跡下，是說示現九法界的行跡，還示現初住的應化之跡，才得到最低的位置。在你之前沒有應化可以更高。所說本下跡高，是能示現上地之形聲。而不能說本高跡下，因為在你之前沒有根本可以更高。也不能說本跡都高，因為在你之前沒有真應可以更高。三明從第二治地住到第四十一等覺地，這四十一位每一位都可以用四句來分別其意義，推論可知。四明妙覺極地只用二句來分別：一本跡都高，即是真應的極致，最上沒有超過的。二本高跡下，本高即是真身的極致，最上沒有超過的。跡下應同下四十一地的形象，又示現九道的形聲。而不能說本下跡高，妙覺法身的根本，更沒有勝過此地的法身可以更低。也不能說本跡都下，更沒有上地真應二身可以更高。譬如十五的月亮光明圓滿，超過此更沒有圓滿的光明超過十五的月亮。問：如果四十二地的本跡階位高低如此，為何都稱為不可思議一呢？答：都是非真非應的不可思議真應二身。不是階位高低的不可思議階位高低。第四，通約教來分別本跡，即有四種意義：一、約圓教分別本跡。二、約別教分別本跡。三、約通教分別本跡。四、約三藏教分別本跡。一、約圓教分別本跡，如前面解釋名義辨別本跡五義，說明高下四句分別。二、約別教明本跡，也可以備用四種本跡，類似於圓教可以知道。

【English Translation】 English version: The essence of Dharmakaya (法身, Dharma Body), since there was no 'below' the Dharmakaya before you, one cannot speak of the Dharmakaya having a higher or lower position when they are equal. It is like the moon on the fifteenth day and the moon on the first day; before you, there is no moon that can surpass them. It is also like the 'suffering endurance true clarity' in the Śrāvakayāna (聲聞法, Hearer Vehicle) teachings; before you, there is no 'true' that can surpass it. 'Trace below' refers to manifesting the traces of the Nine Dharma Realms (九法界), and also manifesting the responsive traces of the Initial Abode (初住), only then obtaining the lowest position. Before you, there is no response that can be higher. What is meant by 'essence below, trace above' is the ability to manifest the forms and sounds of the higher grounds. But one cannot say 'essence above, trace below' because before you, there is no essence that can be higher. Nor can one say 'both essence and trace are high' because before you, there is no True Response (真應) that can be higher. The 'three clarifications' extend from the Second Ground of Cultivation (治地住) to the Forty-First Ground of Equal Enlightenment (等覺地). Each of these forty-one positions can be distinguished using the four phrases. This can be inferred. The 'four clarifications' for the Utmost Ground of Wonderful Enlightenment (妙覺極地) only use two phrases: 1. 'Both essence and trace are high,' which is the ultimate of True Response, the highest without anything surpassing it. 2. 'Essence high, trace below,' where the essence being high is the ultimate of the True Body (真身), the highest without anything surpassing it. The trace below corresponds to the image of the lower forty-one grounds, and also manifests the forms and sounds of the Nine Realms. But one cannot say 'essence below, trace above,' because the essence of the Dharmakaya of Wonderful Enlightenment has no Dharmakaya of a superior ground that can be lower. Nor can one say 'both essence and trace are below,' because there are no higher True Response bodies of the upper grounds. It is like the full moon on the fifteenth day, its light being complete and perfect; beyond this, there is no more complete light surpassing the moon on the fifteenth day. Question: If the essence and trace stages of the forty-two grounds are so hierarchical, why are they all called 'inconceivable'? Answer: They are all the inconceivable True Response bodies that are neither True nor Response. It is not the inconceivable hierarchy of stages. Fourth, to comprehensively explain the essence and trace in terms of teachings, there are four meanings: 1. Explaining the essence and trace in terms of the Perfect Teaching (圓教). 2. Explaining the essence and trace in terms of the Distinct Teaching (別教). 3. Explaining the essence and trace in terms of the Common Teaching (通教). 4. Explaining the essence and trace in terms of the Tripiṭaka Teaching (三藏教). 1. Explaining the essence and trace in terms of the Perfect Teaching is as explained earlier in defining the names, distinguishing the five meanings of essence and trace, and clarifying the four phrases of high and low. 2. Explaining the essence and trace in terms of the Distinct Teaching also allows for the use of the four types of essence and trace, which can be understood similarly to the Perfect Teaching.

但不得全用。即是地前三十心未得法身故無本跡。但初地明二句辨本跡。類前圓教初住可知。從二地至等覺皆得四句分別義。推可解。后妙覺極地亦但用兩句。類圓教妙覺可知。此皆有教無人悉是圓教之權跡也。三約通教明本跡者。通教得明四種本跡。既不辨中道佛性。真應二身豈有本跡之可分別。但還約通義往釋。見偏真具五分法身為本。神通變現為跡。若入無餘涅槃身智俱滅。非但無跡亦復無本。通教菩薩七地具方便道。八地道觀雙流。豈不知中道佛性之理。但約教門抑畢故不明真應耳。恐此多是有教無人悉是圓教之權跡也。若將別接通明佛性常住涅槃。真應二身本跡四句類前分別則可知也。四明三藏教明本跡者。亦得用四種本跡。意亦不得明真應本跡。猶是生死之人若至果地三十四心斷結得成佛時。亦以五分法身為本。神通變化為跡。若入無餘涅槃則本跡俱滅。今更就三藏因中明本跡者。若三阿僧祇伏惑純熟住暖頂忍位以為本。得神通變現利益天人六道名為跡。下容有此事。亦恐有教無人悉是圓教之權跡也。問曰。一切聖凡悉得明本跡不。答曰。本跡之義正約真應。有餘諸教既不明破無明。尚無此義。何況凡夫。但通而為論。別教三十心及通教菩薩既得論本跡。二乘亦得本跡。三藏菩薩伏惑未斷。尚得論本跡。

【現代漢語翻譯】現代漢語譯本但不得全用。即是地前三十心未得法身（Dharmakāya，佛的法性之身），故無本跡（根本與示現）。但初地（菩薩修行階位的第一階段）明二句辨本跡。類前圓教（最圓滿的佛教教義）初住（菩薩修行階位）可知。從二地至等覺（菩薩修行階位的倒數第二階段）皆得四句分別義。推可解。后妙覺（菩薩修行的最高階段）極地亦但用兩句。類圓教妙覺可知。此皆有教無人悉是圓教之權跡也。三約通教（三乘共通的教法）明本跡者。通教得明四種本跡。既不辨中道佛性（不落兩邊的佛性），真應二身（真身與應化身）豈有本跡之可分別。但還約通義往釋。見偏真具五分法身為本。神通變現為跡。若入無餘涅槃（沒有任何剩餘的涅槃狀態）身智俱滅。非但無跡亦復無本。通教菩薩七地具方便道。八地道觀雙流。豈不知中道佛性之理。但約教門抑畢故不明真應耳。恐此多是有教無人悉是圓教之權跡也。若將別接通明佛性常住涅槃。真應二身本跡四句類前分別則可知也。四明三藏教（聲聞藏、菩薩藏、明咒藏）明本跡者。亦得用四種本跡。意亦不得明真應本跡。猶是生死之人若至果地三十四心斷結得成佛時。亦以五分法身為本。神通變化為跡。若入無餘涅槃則本跡俱滅。今更就三藏因中明本跡者。若三阿僧祇（極長的時間單位）伏惑純熟住暖頂忍位以為本。得神通變現利益天人六道名為跡。下容有此事。亦恐有教無人悉是圓教之權跡也。問曰。一切聖凡悉得明本跡不。答曰。本跡之義正約真應。有餘諸教既不明破無明（根本的迷惑）。尚無此義。何況凡夫。但通而為論。別教三十心及通教菩薩既得論本跡。二乘（聲聞乘和緣覺乘）亦得本跡。三藏菩薩伏惑未斷。尚得論本跡。

【English Translation】 English version But not all can be used. That is, the thirty minds before the ground have not attained the Dharmakāya (Dharmakāya, the body of the Buddha's Dharma nature), so there is no origin and manifestation (fundamental and manifested traces). However, the first ground (the first stage of a Bodhisattva's practice) clarifies the origin and manifestation with two sentences. It can be understood by analogy to the initial dwelling (stage of Bodhisattva practice) in the previous perfect teaching (the most complete Buddhist doctrine). From the second ground to Equal Enlightenment (the penultimate stage of a Bodhisattva's practice), all obtain the meaning of distinguishing with four sentences. It can be inferred and understood. Later, the ultimate ground of Wonderful Enlightenment (the highest stage of Bodhisattva practice) also uses only two sentences. It can be understood by analogy to the Wonderful Enlightenment of the perfect teaching. All of these are teachings without people, and all are expedient manifestations of the perfect teaching. Third, discussing the origin and manifestation according to the Common Teaching (teachings common to the three vehicles). The Common Teaching can clarify four kinds of origin and manifestation. Since it does not distinguish the Middle Way Buddha-nature (Buddha-nature that does not fall into extremes), how can the True and Response Bodies (True Body and Manifestation Body) have origin and manifestation to be distinguished? However, it still explains according to the common meaning. Seeing the five-fold Dharmakāya as the origin in the partial truth. Supernatural transformations are the manifestations. If one enters Nirvāṇa without remainder (a state of Nirvāṇa without any remainder), both body and wisdom are extinguished. Not only is there no manifestation, but there is also no origin. Bodhisattvas of the Common Teaching in the seventh ground possess expedient means. In the eighth ground, both the path and the view flow together. How can they not know the principle of the Middle Way Buddha-nature? However, because the teaching emphasizes suppression, the True and Response Bodies are not clarified. It is feared that many of these are teachings without people, and all are expedient manifestations of the perfect teaching. If one uses the Distinct Teaching to connect with the Common Teaching to clarify the Buddha-nature as permanent and abiding in Nirvāṇa, then the four sentences of origin and manifestation of the True and Response Bodies can be understood by analogy to the previous distinctions. Fourth, clarifying the origin and manifestation according to the Tripiṭaka Teaching (collection of sutras, collection of vinaya, collection of shastras). Four kinds of origin and manifestation can also be used. The intention is also not to clarify the origin and manifestation of the True and Response Bodies. They are still people in birth and death. If they reach the fruition ground and sever the bonds with thirty-four minds to attain Buddhahood, they also take the five-fold Dharmakāya as the origin. Supernatural transformations are the manifestations. If one enters Nirvāṇa without remainder, then both origin and manifestation are extinguished. Now, further clarifying the origin and manifestation within the cause of the Tripiṭaka. If the afflictions are subdued and fully ripened over three asaṃkhya (extremely long unit of time), dwelling in the positions of warmth, peak, and forbearance is taken as the origin. Obtaining supernatural transformations to benefit gods, humans, and the six realms is called the manifestation. This may be possible. It is also feared that these are teachings without people, and all are expedient manifestations of the perfect teaching. Question: Can all sages and ordinary beings clarify the origin and manifestation? Answer: The meaning of origin and manifestation is precisely about the True and Response Bodies. Since the other teachings do not clarify and break through ignorance (fundamental delusion), they do not even have this meaning. How much more so for ordinary beings? However, speaking generally, the thirty minds of the Distinct Teaching and the Bodhisattvas of the Common Teaching can discuss origin and manifestation. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) also obtain origin and manifestation. The Bodhisattvas of the Tripiṭaka, whose afflictions have not yet been severed, can still discuss origin and manifestation.

凡夫亦得論本跡。是故上齊苦忍世第一法已下。下極阿鼻已上。上下兩處但得為二句本跡。闕於二句其間例作四句。論本跡義推可知也。第五正辨凈名本跡者。舊云。本是金粟如來。跡居妙喜為無動補處。或云。本是八地。跡現毗耶位居長者。若執此意定判其本跡者。金粟為是何位之佛。妙喜補處復是何位。補處若實是妙覺之金粟。跡為妙喜之補處。此可是本高跡下。若本是初住之金粟現為十地之補處。此是本下跡高。若是妙覺之金粟法身又應為妙覺之金粟。是為本跡俱高。若是初住之金粟應為三藏之補處。是為本跡俱下。豈可定判其優劣高下之位也。大聖以無方之化。豈是凡夫測量判于深淺。凡夫尚不自識己之業行果報。何況知其本跡類。若無目指月判其方圓。今但抑信。本跡雖殊不思議一也。而文殊既是釋迦左面侍者。此土位行最高。推功稱歎。教跡不宜在八地也。第六約觀心辨本跡者。如人學中道圓觀觀於心原。觀道純熟跡中亦現無有障閡。圓行圓說事理相應。此是本跡俱高。若內心圓學而跡示偏邪。是為本高跡下。若內心實不學于圓觀而現無閡之相。此是本下跡高。若本心止修入空而跡現破假之相。即是本跡俱下。即用此約佛法學問坐禪一切行人心行高下自行化他得失具作四句分別。一本跡俱高即是實行之人

【現代漢語翻譯】現代漢語譯本凡夫也能討論『本』（本體）和『跡』（示現）。因此，從上至苦忍（Kṣānti）和世第一法（Laukikāgradharma）以下，到下至阿鼻地獄（Avīci）以上，上下兩處只能作為兩句『本跡』來理解。缺少這兩句的中間部分，則可以類推為四句。關於『本跡』的意義，可以由此推知。第五，正確辨析《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）的『本跡』。舊說認為，維摩詰的『本』是金粟如來（Kanakamuni Buddha），『跡』在妙喜世界（Abhirati）示現為無動補處菩薩（Acalacitta）。或者說，『本』是八地菩薩，『跡』示現在毗耶離城（Vaiśālī），位居長者。如果執著于這種說法，一定要判定其『本跡』，那麼金粟如來是什麼果位的佛？妙喜世界的補處菩薩又是什麼果位？如果補處菩薩確實是妙覺果位的金粟如來，『跡』是妙喜世界的補處菩薩，這可以說是『本高跡下』。如果『本』是初住菩薩的金粟如來，示現為十地菩薩的補處菩薩，這就是『本下跡高』。如果是妙覺果位的金粟如來，法身也應該是妙覺果位的金粟如來，這就是『本跡俱高』。如果是初住菩薩的金粟如來，應該示現為三藏教法的補處菩薩，這就是『本跡俱下』。怎麼能一定判定其優劣高下之位呢？大聖以無方之化，豈是凡夫所能測量，並判定其深淺的？凡夫尚且不能認識自己的業行果報，何況能知曉佛菩薩的『本跡』呢？如同沒有眼睛的人去指月亮，並判斷其方圓。現在只能抑制自己的想法，相信『本跡』雖然不同，但其不可思議的體性是一樣的。而且文殊菩薩（Mañjuśrī）既然是釋迦牟尼佛（Śākyamuni Buddha）左邊的侍者，在此土的位行最高，推功稱歎，教化事蹟不應該只是八地菩薩的境界。第六，通過觀心來辨析『本跡』。比如有人學習中道圓觀，觀察心的本源。如果觀道純熟，在『跡』中也會顯現，沒有障礙。圓滿的修行和圓滿的說法，事和理相應，這就是『本跡俱高』。如果內心學習圓觀，而『跡』示現偏頗邪見，這就是『本高跡下』。如果內心實際上沒有學習圓觀，卻示現沒有障礙的相，這就是『本下跡高』。如果本心只是修習入空，而『跡』示現破除虛假的相，這就是『本跡俱下』。可以用這個道理來衡量佛法學習、坐禪以及一切修行人的心行高下，以及自行化他的得失，具體可以分為四句來分別。『本跡俱高』就是真實修行的人。

【English Translation】 English version Even ordinary people can discuss the 『origin』 (本, original state) and 『manifestation』 (跡, traces). Therefore, from above, reaching Kṣānti (苦忍, forbearance) and Laukikāgradharma (世第一法, the highest mundane dharma), and below, extending to Avīci (阿鼻, the hell of incessant suffering), the upper and lower realms can only be understood as two phrases of 『origin and manifestation.』 The intermediate parts lacking these two phrases can be inferred as four phrases. The meaning of 『origin and manifestation』 can be deduced from this. Fifth, correctly distinguishing the 『origin and manifestation』 in the Vimalakīrti Nirdeśa Sūtra (凈名經). The old saying holds that Vimalakīrti』s 『origin』 is Kanakamuni Buddha (金粟如來), and his 『manifestation』 in the Abhirati (妙喜) world is as an Acalacitta Bodhisattva (無動補處, a bodhisattva destined to achieve Buddhahood in the next life). Alternatively, it is said that the 『origin』 is an eighth-ground Bodhisattva, and the 『manifestation』 appears in Vaiśālī (毗耶離), residing as a householder. If one clings to this view and insists on determining the 『origin and manifestation,』 then what is the position of Kanakamuni Buddha? And what is the position of the Acalacitta Bodhisattva in the Abhirati world? If the Acalacitta Bodhisattva is indeed the Kanakamuni Buddha of perfect enlightenment, and the 『manifestation』 is the Acalacitta Bodhisattva in the Abhirati world, this can be said to be 『high origin and low manifestation.』 If the 『origin』 is the Kanakamuni Buddha of the initial stage of dwelling, manifesting as the Acalacitta Bodhisattva of the tenth ground, this is 『low origin and high manifestation.』 If it is the Kanakamuni Buddha of perfect enlightenment, the Dharmakāya (法身, Dharma body) should also be the Kanakamuni Buddha of perfect enlightenment, which is 『both origin and manifestation are high.』 If it is the Kanakamuni Buddha of the initial stage of dwelling, it should manifest as the Acalacitta Bodhisattva of the Tripiṭaka teachings, which is 『both origin and manifestation are low.』 How can one definitively judge their superiority, inferiority, height, and lowness? The Great Sage』s boundless transformation cannot be measured by ordinary people, nor can its depth be judged. Ordinary people cannot even recognize their own karmic actions and retributions, let alone know the 『origin and manifestation』 of Buddhas and Bodhisattvas. It is like a blind person pointing at the moon and judging its shape. Now, one can only suppress one's own thoughts and believe that although 『origin and manifestation』 are different, their inconceivable nature is the same. Moreover, since Mañjuśrī Bodhisattva (文殊菩薩) is the attendant on Śākyamuni Buddha』s (釋迦牟尼佛) left side, his position and practice in this land are the highest. Considering his merits and praises, his teaching activities should not be limited to the realm of an eighth-ground Bodhisattva. Sixth, analyzing 『origin and manifestation』 through contemplation of the mind. For example, if someone learns the Middle Way and perfect contemplation, observing the origin of the mind. If the practice of contemplation is pure and mature, it will also manifest in the 『manifestation』 without obstruction. Perfect practice and perfect teaching, with principle and phenomena corresponding, this is 『both origin and manifestation are high.』 If the inner mind learns perfect contemplation, but the 『manifestation』 shows biased and deviant views, this is 『high origin and low manifestation.』 If the inner mind does not actually learn perfect contemplation, but manifests a state of no obstruction, this is 『low origin and high manifestation.』 If the original mind only cultivates entering emptiness, but the 『manifestation』 shows the appearance of breaking through falsity, this is 『both origin and manifestation are low.』 This principle can be used to measure the level of mind and practice of those who study the Buddha-dharma, practice meditation, and all practitioners, as well as the gains and losses of self-cultivation and benefiting others, which can be specifically divided into four phrases. 『Both origin and manifestation are high』 refers to a person of true practice.

。二本高跡下是蜜行人。三本下跡高即是貢高之人。除為佛法利益眾生。四本跡俱下亦是實行之人也。第七通經者。但凈名本跡既不可思議。故能以圓智之談斥偏空之道。以無方之辨屈有量之心。皆顯本跡之事。今明本跡通此經文者即為三意。一通室外。二通入室。三通出室。一通室外者。室外現長者之形。寄四教以顯本跡。或用三藏通教本跡入空開化國王長者。或用通別圓本跡之教折挫十大弟子五百羅漢。或但用圓教顯本彈訶稟三教菩薩等。二通室內者。室內託疾興教。示于病行同一切眾生之實病。眾生之疾雖有多涂。論其正意不出四種。今以四種之跡病行同四種之實病。即是現病行之跡為問疾品也。次下五品皆從此品出。若通問疾品下五品皆自通也。三通出室者。掌擎大眾來入庵羅。示病癒之相以眾生四種病因滅。凈名權跡之病亦愈。是則此經從始至末用本跡義往通玄義及文意可見也。第二次釋所說者。凈名是能說之人。所說是不思議解脫之法。故言所說。他釋凈名說于佛法不說自法。若說自法則與佛抗行道法。今解。祇凈名自說其身所證性凈無垢方便三凈之法。此法雖不可說。以四悉檀赴緣而說。佛亦于不可說用四悉檀赴緣說此三凈之法。凈名隨佛轉法輪亦說三凈之法。凈名說三凈之法。即是說佛三凈之法。故

【現代漢語翻譯】現代漢語譯本二、本高跡下，是蜜行之人（指修行時隱藏自己的真實身份，以方便行事的人）。三、本下跡高，即是貢高之人（指本來沒有很高的成就，卻表現得很高傲的人）。除非是爲了佛法利益眾生。四、本跡俱下，也是實行之人（指本來和表現都很謙遜，並且努力實踐佛法的人）。第七、通經者。但維摩詰（Vimalakirti，一位在家菩薩的名字）的本和跡既然不可思議，所以能以圓滿智慧的談論來駁斥偏頗空洞的道理，以無所拘束的辯才來折服有限的心量。都是爲了彰顯本和跡的事實。現在說明用本跡來貫通這部經文，有三重意義：一、貫通室外；二、貫通入室；三、貫通出室。一、貫通室外：在室外顯現長者的身份，借用四教（藏、通、別、圓四教）來彰顯本和跡。或者用三藏教、通教的本跡，進入空性來開化國王和長者；或者用通教、別教、圓教的本跡之教，來折服十大弟子和五百羅漢；或者只用圓教來顯現本跡，彈劾那些稟承三教的菩薩等。二、貫通室內：在室內假託生病來興起教化，示現生病的行為，與一切眾生的真實疾病相同。眾生的疾病雖然有很多途徑，但從其真正的意義來說，不出四種。現在用四種跡象的病行，與四種真實的疾病相同，這就是示現病行的跡象，是爲了《問疾品》。接下來的五品都從此品而出。如果貫通《問疾品》，接下來的五品也自然貫通了。三、貫通出室：掌擎大眾來進入菴羅樹園（Amra garden，一個花園的名字），示現疾病痊癒的跡象，因為眾生的四種病因滅除了，維摩詰權巧示現的疾病也痊癒了。這樣，這部經從始至終，用本跡的意義來貫通玄義和文意，就可以明白了。第二次解釋所說的內容：維摩詰是能說之人，所說的是不可思議解脫的法，所以說是『所說』。其他解釋說維摩詰說的是佛法，而不是說自己的法。如果說自己的法，那就與佛抗衡，道法不容。現在解釋：維摩詰自己說的是他自身所證的性凈、無垢、方便這三種清凈之法。這種法雖然不可說，但用四悉檀（四種說法方式）來適應因緣而說。佛也在不可說的情況下，用四悉檀來適應因緣，說這三種清凈之法。維摩詰隨著佛轉法輪，也說這三種清凈之法。維摩詰說三種清凈之法，就是說佛的三種清凈之法，所以

【English Translation】 English version Two, 'ben gao ji xia' (本高跡下, meaning the origin is high but the traces are low) refers to a 'mi xing ren' (蜜行人, a secret practitioner, someone who practices secretly). Three, 'ben xia ji gao' (本下跡高, meaning the origin is low but the traces are high) refers to a 'gong gao zhi ren' (貢高之人, an arrogant person). Unless it is for the benefit of sentient beings through the Buddha Dharma. Four, 'ben ji ju xia' (本跡俱下, meaning both the origin and the traces are low) is also a 'shi xing zhi ren' (實行之人, a person of practice, someone who diligently practices the Dharma). Seventh, those who understand the sutra. But since the 'ben' (本, origin) and 'ji' (跡, traces) of Vimalakirti (凈名, a lay bodhisattva) are inconceivable, he can use the discourse of perfect wisdom to refute the path of biased emptiness, and use boundless eloquence to subdue limited minds. All of this is to reveal the facts of 'ben' and 'ji'. Now, explaining the use of 'ben' and 'ji' to connect this sutra has three meanings: one, connecting outside the room; two, connecting inside the room; three, connecting outside the room. One, connecting outside the room: appearing as an elder outside the room, using the Four Teachings (四教, the four teachings of Tripitaka, Common, Distinct, and Perfect) to reveal 'ben' and 'ji'. Or using the 'ben' and 'ji' of the Tripitaka Teaching and the Common Teaching, entering emptiness to enlighten kings and elders; or using the teachings of 'ben' and 'ji' of the Common, Distinct, and Perfect Teachings to subdue the ten great disciples and five hundred arhats; or only using the Perfect Teaching to reveal 'ben' and 'ji', and to criticize bodhisattvas who follow the three teachings. Two, connecting inside the room: feigning illness inside the room to initiate teaching, showing the act of being sick, which is the same as the real sickness of all sentient beings. Although sentient beings' illnesses have many paths, their true meaning does not go beyond four types. Now, using the sick behavior of the four types of traces, which is the same as the four types of real sickness, is to show the traces of sick behavior for the 'Questioning Sickness' chapter (問疾品). The following five chapters all come from this chapter. If the 'Questioning Sickness' chapter is connected, the following five chapters will also be connected naturally. Three, connecting outside the room: holding up the masses to enter the Amra garden (庵羅, a mango garden), showing the sign of recovery from illness, because the four causes of sentient beings' illnesses are eliminated, and Vimalakirti's expedient illness is also cured. Thus, from beginning to end, this sutra uses the meaning of 'ben' and 'ji' to connect the profound meaning and the literal meaning, which can be understood. The second explanation is what is said: Vimalakirti is the one who can speak, and what is said is the Dharma of inconceivable liberation, so it is said 'what is said'. Other explanations say that Vimalakirti speaks of the Buddha Dharma, not his own Dharma. If he speaks of his own Dharma, then he is competing with the Buddha, and the Dharma does not allow it. Now explain: Vimalakirti himself speaks of the three pure Dharmas of 'xing jing' (性凈, nature purity), 'wu gou' (無垢, stainless), and 'fang bian' (方便, expedient means) that he has realized himself. Although this Dharma is unspeakable, it is spoken using the four siddhantas (四悉檀, four ways of teaching) to suit the circumstances. The Buddha also uses the four siddhantas to suit the circumstances in the unspeakable, speaking of these three pure Dharmas. Vimalakirti also speaks of these three pure Dharmas as the Buddha turns the Dharma wheel. Vimalakirti speaks of the three pure Dharmas, which is to speak of the Buddha's three pure Dharmas, so

此經云。觀身實相觀佛亦然。複次凈名說自法。非但即是說佛法。亦即是說一切眾生法也。故下文云。眾生賢聖彌勒一切法一如無二如也。華嚴經云。心佛及眾生是三無差別。今但說凈名法。即是說佛法。亦即說眾生法也。如下文三十二菩薩各說其所得法以明入不二法門。例如五百比丘各說身因。華嚴經善財入法界見善知識各說其所得法門。凈名說自法門。即是說于佛法。即是說眾生法。問曰。凈名自說己法。何得稱經。答曰。如大智論云。若佛弟子化人諸天仙人所說為佛所印皆稱為經。此經佛為寶積開宗辨于佛國因果。命諸弟子皆述往日為大士所訶。佛默印之。又入室論道。掌擎大眾還庵羅園被佛印定。故稱為經也。

維摩經玄疏卷第四大正藏第 38 冊 No. 1777 維摩經玄疏

維摩經玄疏卷第五

天臺山修禪寺沙門智顗撰

第一釋名前已開為二重。一釋此經別名已竟。二次釋通名。第二正釋通名者。即是釋經之一字也。若依天竺語。佛教之首通標修多羅。或云修單羅或云修妒路。例如此土楚夏方言。修多羅者既是外國之語。古今諸師解釋有異。或言無翻或言有翻。今釋此義略為五意。第一明無翻。第二明有翻。第三通和有翻無翻。第四曆法解釋。第五約觀心。第一釋修

【現代漢語翻譯】現代漢語譯本：此經中說，觀察自身的真實相，觀察佛也是如此。進一步說，維摩詰（Vimalakirti）所說的自身之法，不僅僅是說佛法，也是在說一切眾生之法。所以下文說，眾生、賢聖、彌勒（Maitreya），一切法都是一樣，沒有兩種差別。《華嚴經》（Avatamsaka Sutra）說，心、佛及眾生，這三者沒有差別。現在只說維摩詰之法，就是說佛法，也就是在說眾生之法。如下文三十二位菩薩各自說他們所證得的法，以闡明進入不二法門。例如五百比丘各自述說自身因緣。《華嚴經》中善財童子進入法界，見到善知識各自述說他們所證得的法門。維摩詰說他自己的法門，就是說佛法，也就是在說眾生之法。有人問：維摩詰自己說自己的法，為什麼能稱為經？回答說：如《大智度論》（Mahaprajnaparamita-sastra）所說，如果佛的弟子、化人、諸天、仙人所說，被佛認可，都可以稱為經。此經中，佛為寶積（Ratnakuta）開示佛國因果的宗旨，命令眾弟子都述說往日被大士呵責之事，佛默許了這些說法。又如在室內論道，掌擎大眾回到庵羅園（Amra garden），被佛印定，所以稱為經。

《維摩經玄疏》卷第四大正藏第 38 冊 No. 1777 《維摩經玄疏》

《維摩經玄疏》卷第五

天臺山修禪寺沙門智顗撰

第一，解釋經名之前已經分為兩重。一是解釋此經的別名已經完畢。二是解釋通名。第二，正式解釋通名，就是解釋『經』這個字。如果按照天竺語，佛教典籍之首通常標為修多羅（Sutra）。或者說修單羅，或者說修妒路。例如此地的楚夏方言。修多羅既然是外國的語言，古今各位法師的解釋有所不同。或者說不翻譯，或者說有翻譯。現在解釋這個意義，大概有五種意思。第一，說明不翻譯。第二，說明有翻譯。第三，通和有翻譯和不翻譯。第四，曆法解釋。第五，約觀心。第一，解釋修

【English Translation】 English version: This sutra says, observing the true nature of oneself, observing the Buddha is also the same. Furthermore, Vimalakirti (Vimalakirti) speaking of his own Dharma, is not only speaking of the Buddha Dharma, but also speaking of the Dharma of all sentient beings. Therefore, the following text says, sentient beings, the wise and holy, Maitreya (Maitreya), all Dharmas are the same, without two differences. The Avatamsaka Sutra (Avatamsaka Sutra) says, mind, Buddha, and sentient beings, these three are without difference. Now, only speaking of Vimalakirti's Dharma, is speaking of the Buddha Dharma, and also speaking of the Dharma of sentient beings. As in the following text, the thirty-two Bodhisattvas each speak of the Dharma they have attained, in order to elucidate entering the non-dual Dharma gate. For example, the five hundred Bhikshus each narrate their own causes and conditions. In the Avatamsaka Sutra, Sudhana enters the Dharma realm and sees the good teachers, each speaking of the Dharma gate they have attained. Vimalakirti speaking of his own Dharma gate, is speaking of the Buddha Dharma, and also speaking of the Dharma of sentient beings. Someone asks: Vimalakirti himself speaks of his own Dharma, why can it be called a sutra? The answer is: As the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) says, if what is spoken by the Buddha's disciples, transformation beings, devas, or immortals, is approved by the Buddha, it can all be called a sutra. In this sutra, the Buddha reveals to Ratnakuta (Ratnakuta) the principle of the cause and effect of the Buddha-land, and commands all the disciples to narrate the events of being rebuked by the great beings in the past, and the Buddha silently approves of these statements. Also, like discussing the Way in the room, holding up the multitude and returning to the Amra garden (Amra garden), being confirmed by the Buddha, therefore it is called a sutra.

Vimalakirti Sutra, Profound Commentary, Volume 4 Taisho Tripitaka Volume 38, No. 1777, Vimalakirti Sutra, Profound Commentary

Vimalakirti Sutra, Profound Commentary, Volume 5

Composed by the Shramana Zhiyi of the Chan Monastery on Mount Tiantai

First, the explanation of the sutra's name has already been divided into two parts. One is the explanation of the sutra's specific name, which is now complete. The second is the explanation of the general name. Second, the formal explanation of the general name is the explanation of the word 'sutra'. If according to the language of India, the beginning of Buddhist scriptures is usually marked as Sutra (Sutra). Or it is called Xiudānluó, or Xiūdùlù. For example, the dialects of Chu and Xia in this land. Since Sutra is a foreign language, the explanations of various masters in ancient and modern times are different. Some say it is not translated, and some say it is translated. Now, the explanation of this meaning has roughly five meanings. First, explain that it is not translated. Second, explain that it is translated. Third, reconcile the translated and untranslated. Fourth, explain according to the calendar. Fifth, according to the contemplation of the mind. First, explain Xiu

多羅言無翻者。但外國有多含之語。即是修多羅名含五義。豈可但用經字往翻。故開善法師云。經非正翻。但以經字代修多羅也。至如此方。周孔聖教稱之為經。外國聖教此土宜用經字代也。所言修多羅名含五義者。一法本。二微發。三涌泉。四繩墨。五結鬘。一修多羅名含法本義者。大聖知一切皆不可說。以四悉檀因緣而有言教者。若世界悉檀說即為一切論本。若為人對治兩悉檀說即為行本。若第一義悉檀說即為理本。故修多羅含法本義也。二明修多羅名含微發義者。法王用四悉檀起教。巧妙玄辭從微至著靡所不詮。是則文義漸顯開發初心。初中后善圓滿具足。故修多羅含微發義也。三明修多羅含涌泉義者。此從譬以明義。如泉涌流滔滔無竭。佛用四悉檀說法。文義無盡法流不絕。津潤萌芽三草兩木一地所生皆得增長。故修多羅含涌泉義也。四修多羅含繩墨義者。亦是從譬以顯義。如世繩墨能栽邪就正。佛用四悉檀說法。裁愛論見論邪曲。令發真見無漏正道。故修多羅含繩墨義也。五修多羅含結鬘義者。此亦從譬以顯義。結鬘即是縷穿于華無有零落。大覺世尊以四悉檀說法詮諸法相。赴緣皆無漏失。又結鬘能嚴飾身首。如來言教莊嚴行人。一切敬愛。故修多羅含結鬘義也。此土既無含此五義之言。故用經字代也。問

【現代漢語翻譯】現代漢語譯本多羅（Tara）說沒有可以完全對等翻譯的詞。但外國的語言中有多重含義的詞語。『修多羅』（Sutra，佛經）這個名稱就包含五種含義。怎麼能只用一個『經』字來翻譯呢？所以開善法師說，『經』不是準確的翻譯，只是用『經』字代替『修多羅』而已。至於我們這裡，周公孔子的聖人教誨被稱為『經』，外國聖人的教誨，在這個地方也適宜用『經』字來代替。所說的『修多羅』這個名稱包含五種含義：一是法本，二是微發，三是涌泉，四是繩墨，五是結鬘。一、『修多羅』這個名稱包含『法本』的含義。偉大的聖人知道一切都不可說，但通過四悉檀（Si-xi-tan，四種說法方式）的因緣而有言語教導。如果用世界悉檀來說，那就是一切論著的根本；如果用為人悉檀和對治悉檀來說，那就是行為的根本；如果用第一義悉檀來說，那就是真理的根本。所以，『修多羅』包含『法本』的含義。二、說明『修多羅』這個名稱包含『微發』的含義。法王（指佛陀）運用四悉檀來開啟教化，巧妙而玄妙的言辭，從小到大，無所不詮釋。這樣，文句和意義逐漸顯現，開發初學者的心。開始、中間、結尾都好，圓滿而具足。所以，『修多羅』包含『微發』的含義。三、說明『修多羅』包含『涌泉』的含義。這是用比喻來闡明意義。就像泉水涌流，滔滔不絕。佛陀運用四悉檀說法，文句和意義無窮無盡，法流永不停止。滋潤萌芽，三種小草、兩種樹木，同一塊土地所生長的，都能得到增長。所以，『修多羅』包含『涌泉』的含義。四、『修多羅』包含『繩墨』的含義。這也是用比喻來顯明意義。就像世間的繩墨能夠使歪斜的變得正。佛陀運用四悉檀說法，裁斷愛論、見論等邪曲的見解，使人產生真正的見解，進入沒有煩惱的正確道路。所以，『修多羅』包含『繩墨』的含義。五、『修多羅』包含『結鬘』的含義。這也是用比喻來顯明意義。結鬘就是用線穿起花朵，不會有零落。大覺世尊用四悉檀說法，詮釋諸法的相狀，應合各種因緣都沒有遺漏。而且結鬘能夠莊嚴修飾身體。如來的言教莊嚴修行人，使一切眾生敬愛。所以，『修多羅』包含『結鬘』的含義。我們這裡既然沒有包含這五種含義的詞語，所以用『經』字來代替。問：

【English Translation】 English version Tara said that there is no word that can be perfectly translated. However, foreign languages have words with multiple meanings. The name 'Sutra' (Sutra, Buddhist scriptures) contains five meanings. How can we just use the word '經' (jing, scripture) to translate it? Therefore, Dharma Master Kaishan said that '經' (jing) is not an accurate translation, but just uses '經' (jing) to replace 'Sutra'. As for here, the teachings of the sages Zhou Gong and Confucius are called '經' (jing), and it is also appropriate to use '經' (jing) to replace it for the teachings of foreign sages in this place. The so-called name 'Sutra' contains five meanings: first, Dharma-source; second, subtle-emergence; third, gushing-spring; fourth, plumb-line; and fifth, garland-binding. 1. The name 'Sutra' contains the meaning of 'Dharma-source'. The great sage knows that everything is unspeakable, but there are verbal teachings through the causes and conditions of the four Siddhanas (Si-xi-tan, four ways of speaking). If the Lokasiddhanta (world-aspect) is used to speak, then it is the root of all treatises; if the Purushasiddhanta (individual-aspect) and Pratipakshasiddhanta (antidote-aspect) are used to speak, then it is the root of practice; if the Paramarthasiddhanta (ultimate-meaning) is used to speak, then it is the root of truth. Therefore, 'Sutra' contains the meaning of 'Dharma-source'. 2. Explaining that the name 'Sutra' contains the meaning of 'subtle-emergence'. The Dharma-king (referring to the Buddha) uses the four Siddhanas to initiate teachings, and the subtle and profound words explain everything from small to large. In this way, the sentences and meanings gradually appear, developing the minds of beginners. The beginning, middle, and end are all good, complete and perfect. Therefore, 'Sutra' contains the meaning of 'subtle-emergence'. 3. Explaining that 'Sutra' contains the meaning of 'gushing-spring'. This is using a metaphor to clarify the meaning. Just like a spring gushing out, endlessly flowing. The Buddha uses the four Siddhanas to speak the Dharma, the sentences and meanings are endless, and the Dharma-stream never stops. Nourishing sprouts, three kinds of small grasses, two kinds of trees, all growing on the same land, can be increased. Therefore, 'Sutra' contains the meaning of 'gushing-spring'. 4. 'Sutra' contains the meaning of 'plumb-line'. This is also using a metaphor to reveal the meaning. Just like the plumb-line in the world can make the crooked become straight. The Buddha uses the four Siddhanas to speak the Dharma, cutting off the crooked views of love-theories and view-theories, so that people can generate true views and enter the correct path without outflows. Therefore, 'Sutra' contains the meaning of 'plumb-line'. 5. 'Sutra' contains the meaning of 'garland-binding'. This is also using a metaphor to reveal the meaning. Garland-binding is to string flowers with thread, so that there will be no falling. The Great Awakened World-Honored One uses the four Siddhanas to speak the Dharma, explaining the characteristics of all dharmas, and there are no omissions in accordance with various conditions. Moreover, garland-binding can adorn and decorate the body. The Tathagata's teachings adorn practitioners, making all beings respectful and loving. Therefore, 'Sutra' contains the meaning of 'garland-binding'. Since we do not have a word that contains these five meanings, we use the word '經' (jing) to replace it. Question:

曰。修多羅多含五義。同用悉檀往釋有何五義之別耶。答曰。悉檀大意雖同。五義之別未嘗混濫也。第二明修多羅有翻者。有師言。昔佛法初度。胡漢之語未通。故河西群學謂無翻也。爾來經論度此。翻譯胡漢之語既通修多羅定有翻也。但諸法師各異傳聞。言有翻者又成非一。今略出五翻不同。一有師云法本。二有師云此翻云契。三有師言此翻言綖。四有師翻云善語教。五有師言此翻云經。一有師言修多羅此翻云法本者。法本有三。一為論本。二為行本。三為義本。佛用四悉檀說法得為此三本。具如前釋。二有師言修多羅此翻言契。以契會為義。世尊如法相解。用四悉檀如法相說。世界悉檀說法即是契情。為人對治兩悉檀說法即是契行。第一義悉檀說法即契理也。三有師翻言綖者。此是因譬顯義。即與前結鬘義同也。又言綖以縫成為能。即是悉檀之說能成三乘行人三義也。四有師翻云善語教者。大聖大慈心順理說法故言善語。用悉檀赴機化物。順情成行人入理。故云善語教也。五有師言經字即是正翻。所以者何。彼方極聖說教名修多羅。此土聖人所說名之為經。以此類通即正翻也。所言經者。經由為義。經由聖人心口故稱為經。悉檀致教經由如來心口故名經也。又云。前聖后聖莫不經此悉檀所說之教而得成道。又云。

經者訓法訓常。法雲可軌。常則難可改變悉檀設教。此教能成三利。必定可軌。故云訓法也。悉檀致教若天若魔若梵若諸沙門及婆羅門乃至餘眾無能改易。故云常也。問曰。有翻既五種不同。豈得類用三義解釋。答曰。述彼顯此。彼義既申此意。又顯有何過也。第三和通無翻有翻。有翻者問無者曰。何故言外國有多含之語此土無有多含之語。此是經者法華明六根清凈。何得悉知六塵十法界之理耶。答曰。此是受持法華。六千切德莊嚴行人六根清凈。顯相似藏識之用。則六塵一切法皆是經也。問曰。一切法何得悉能詮理並是經耶。答曰。是事易明。世間現見祇是一墨色點作字。詮一切法靡所不周。香味觸等何得不然。故此經云。于食等者諸法亦等。諸法等者于食亦等。故能以一食施一切。大品經云。諸法等故般若波羅密等。又云。一切法趣色乃至意法是趣不過色尚不可得。云何當有趣非趣如是遍歷一切法。類可知也。第五約觀心明經者即為四意。一類無翻約觀心明經。二類有翻約觀心明經。三類和通有翻無翻約觀心明經。四類曆法約觀心明經。一類無翻約觀心明經者。何但修多羅無翻名含五義。眾生心含一切法。亦不可的詺。所以者何。若離一切心數詺何為心耶。今言觀心含五義者。一心含法本義。提謂經云。心是萬行

【現代漢語翻譯】現代漢語譯本：經的含義是訓示法則和常理。法則，意味著可以遵循的規範。常理，則難以改變。悉檀（Siddhanta，成就）設立教義，這種教義能夠成就三種利益，必定可以遵循，所以說是訓示法則。悉檀所設立的教義，無論是天、魔、梵天，還是各位沙門（Śrāmaṇa，出家求道者）以及婆羅門（Brāhmaṇa，祭司），乃至其他大眾，都無法更改，所以說是常理。有人問：翻譯既然有五種不同，怎麼能用三種含義來解釋呢？回答說：這是爲了闡述彼義而顯明此義。彼義既然已經申明，此義又得以顯現，有什麼過錯呢？第三種是和通，包括有翻譯和無翻譯兩種情況。有翻譯者問無翻譯者：為什麼說外國有很多包含多種含義的語言，而我們這裡沒有呢？這是因為經書，比如《法華經》，闡明了六根清凈的道理，怎麼能完全知曉六塵（色、聲、香、味、觸、法）和十法界的道理呢？回答說：這是因為受持《法華經》，用六千種功德莊嚴修行人的六根，使其清凈，從而顯現出相似於藏識（Ālaya-vijñāna，阿賴耶識）的作用。那麼，六塵和一切法就都是經了。有人問：一切法怎麼能完全詮釋真理，並且都是經呢？回答說：這件事很容易明白。世間現在可以見到，僅僅是一個墨點就可以用來寫字，詮釋一切法，無所不包。香味觸等為什麼不能這樣呢？所以這部經說：『對於食物等等，諸法也是平等的。諸法平等，對於食物也是平等的。』所以能夠用一份食物施捨給一切。《大品經》（Mahāprajñāpāramitā Sūtra，般若波羅蜜多經）說：『諸法平等，所以般若波羅蜜（Prajñāpāramitā，智慧到彼岸）也平等。』又說：『一切法趨向於色，乃至意法，這是趨向。不過，色尚且不可得，怎麼會有趣向或非趣向呢？』像這樣遍歷一切法，就可以類推知道了。第五種是約觀心來闡明經，可以分為四種含義。第一種是無翻譯，約觀心來闡明經。第二種是有翻譯，約觀心來闡明經。第三種是和通，包括有翻譯和無翻譯，約觀心來闡明經。第四種是曆法，約觀心來闡明經。第一種是無翻譯，約觀心來闡明經，意思是：為什麼只有修多羅（Sūtra，經）沒有翻譯，名稱卻包含五種含義呢？眾生的心包含一切法，也無法確定地命名。這是為什麼呢？如果離開一切心數，用什麼來稱之為心呢？現在說觀心包含五種含義，是因為：一心包含法本義。《提謂經》說：心是萬行

【English Translation】 English version: The meaning of 'Sūtra' (經) is to instruct in the Dharma (法, law/principle) and constancy (常, unchanging truth). Dharma means a standard that can be followed. Constancy means something difficult to change. Siddhantha (悉檀, accomplishment) establishes teachings, and these teachings can accomplish three benefits, so they must be able to be followed, hence the term 'instructing in the Dharma'. The teachings established by Siddhantha, whether by gods, demons, Brahma, or various Śrāmaṇas (沙門, mendicants) and Brāhmaṇas (婆羅門, priests), or even other assemblies, cannot be altered, hence the term 'constancy'. Someone asks: Since translations have five different types, how can they be explained using three meanings? The answer is: It is to explain 'that' meaning in order to reveal 'this' meaning. Since 'that' meaning has been stated, and 'this' meaning is also revealed, what fault is there? The third is 'harmonious connection', including both translated and untranslated cases. The translated asks the untranslated: Why do you say that foreign languages have words with multiple meanings, but we do not? This is because the Sūtra, such as the Lotus Sūtra, clarifies the purity of the six senses, how can one fully know the principles of the six sense objects (色、聲、香、味、觸、法) and the ten Dharma realms? The answer is: This is because upholding the Lotus Sūtra, using six thousand virtues to adorn the practitioner's six senses, makes them pure, thereby revealing a function similar to the Ālaya-vijñāna (藏識, storehouse consciousness). Then, the six sense objects and all Dharmas are all Sūtras. Someone asks: How can all Dharmas fully explain the truth and all be Sūtras? The answer is: This matter is easy to understand. In the world, we can see that just a dot of ink can be used to write words, explaining all Dharmas, encompassing everything. Why can't smells, tastes, touch, etc., be like this? Therefore, this Sūtra says: 'Regarding food, etc., all Dharmas are also equal. If all Dharmas are equal, then regarding food, it is also equal.' Therefore, one can use one portion of food to give to all. The Mahāprajñāpāramitā Sūtra (大品經, Great Perfection of Wisdom Sūtra) says: 'Because all Dharmas are equal, Prajñāpāramitā (般若波羅蜜, perfection of wisdom) is also equal.' It also says: 'All Dharmas tend towards form, and even mental Dharmas, this is tending. However, form is still unattainable, how can there be tending or non-tending?' Like this, traversing all Dharmas, one can understand by analogy. The fifth is explaining the Sūtra in terms of observing the mind, which can be divided into four meanings. The first is untranslated, explaining the Sūtra in terms of observing the mind. The second is translated, explaining the Sūtra in terms of observing the mind. The third is harmonious connection, including both translated and untranslated, explaining the Sūtra in terms of observing the mind. The fourth is listing Dharmas, explaining the Sūtra in terms of observing the mind. The first is untranslated, explaining the Sūtra in terms of observing the mind, meaning: Why is it that only the Sūtra (修多羅) is untranslated, yet the name contains five meanings? The minds of sentient beings contain all Dharmas, and also cannot be definitively named. Why is this? If one leaves all mental states, what would one call the mind? Now, saying that observing the mind contains five meanings is because: One, the mind contains the original meaning of Dharma. The Tiwai Sūtra (提謂經) says: The mind is ten thousand practices.

之本眾靈之源。出入無亂往來無間。統御一身以立道根。此是言說之本即教本也。萬行之本即行本也。以立道根即理本也。二約觀心含微發義者。細微之法莫若剎那。因此相續成一切法。若觀此心發諸功德智慧。亦從微至著也。三明約觀心含涌泉義者。因觀心發功德智慧。如涌泉無盡也。故仁王經云。能觀心源得無量報。四約觀心含結鬘義者。心王穿一切心數之法。如縷穿華成鬘無零漏也。觀心穿一切法亦復如是。若發定慧還嚴飾於心也。五明約觀心含繩墨義者。觀心裁愛見邪曲成八直正道也。二類有翻明觀心者。若將法約心則可詺也。還須對前五種翻修多羅。一明觀心即是法本者。已如前引提謂經之所明也。二約觀心即是契者。觀心會理即是契也。三明約觀心即綖義者。觀心能成一切道法。如綖成衣。四明約觀心即是善語。方字訓一字或二訓乃至多訓。此即是多含之義正如經字。欲作含五義解釋。其意泠然。故知無翻之義非也。又無翻者問有翻者曰。若言昔兩國之言未通故云無翻。今兩國之語既。通定有翻者。修多羅但是外國之一言。今何得翻者不同五語各異。若一翻為是。餘四則非。孰是孰非。若五翻俱是。彼一此五。一不可為五。五不可為一。此為大妨。若五語俱非。定知無翻。設更出異翻皆不可用。今謂若不

【現代漢語翻譯】現代漢語譯本這是根本，是眾生的靈性之源。出入沒有紊亂，往來沒有間斷，統御整個身心以建立道的根基。這就是言說的根本，也就是教法的根本；是萬行的根本，也就是修行的根本；以建立道的根基，也就是真理的根本。第二，從觀心的角度來說，它包含著細微之處顯發意義的含義。最細微的法莫過於剎那。因此，剎那相續不斷，成就一切法。如果觀察此心，就能生髮各種功德和智慧，也是從小到大，從微小到顯著的過程。第三，從觀心的角度來說，它包含著涌泉的含義。因為觀察心而生髮功德和智慧，就像涌泉一樣，永無止境。《仁王經》說：『能夠觀察心源，就能得到無量的果報。』第四，從觀心的角度來說，它包含著結鬘的含義。心王貫穿一切心數之法，就像用線穿起鮮花，結成花鬘，沒有遺漏。觀察心貫穿一切法也是如此。如果生髮定慧，就能莊嚴修飾內心。第五，從觀心的角度來說，它包含著繩墨的含義。觀察心能夠裁正愛見和邪曲，使之成為八正道。第二類是有翻譯的人闡明觀心。如果用法來比喻心，那麼就可以命名。還需要對照前面的五種含義來翻譯修多羅（Sutra，經）。第一，闡明觀心就是法的根本。這已經像前面引用的《提謂經》所闡明的那樣。第二，從觀心的角度來說，它就是契合。觀察心與真理相會合，就是契合。第三，從觀心的角度來說，它就是綖（yán，縫衣線）的含義。觀察心能夠成就一切道法，就像用線縫製成衣服一樣。第四，闡明觀心就是善語。『方』字訓釋一個字，或者兩個訓釋，甚至多個訓釋。這就是多重含義的意思，正如『經』字一樣。想要對包含的五種含義進行解釋，其意義是清晰明瞭的。所以說沒有翻譯的說法是不對的。又有不主張翻譯的人問主張翻譯的人說：『如果說過去兩國語言不通，所以說沒有翻譯。現在兩國語言已經相通，一定有翻譯。修多羅只是外國的一種語言，現在怎麼能翻譯成不同的五種語言呢？如果一種翻譯是對的，其餘四種就是錯的。哪種是對的，哪種是錯的？如果五種翻譯都是對的，那麼彼處是一種，此處是五種。一種不可能變成五種，五種不可能變成一種。這是很大的妨礙。如果五種語言都不對，那就一定知道沒有翻譯。即使再出現其他的翻譯，都是不可用的。』現在我認為如果不

【English Translation】 English version This is the root, the source of all beings' spirits. Entering and exiting without disorder, coming and going without interruption, governing the entire body and mind to establish the root of the Dao. This is the root of speech, which is the root of the teachings; it is the root of all practices, which is the root of cultivation; establishing the root of the Dao is the root of truth. Second, from the perspective of contemplating the mind, it contains the meaning of subtle things revealing significance. The most subtle dharma is no more subtle than a kshana (moment). Therefore, kshanas continue uninterrupted, accomplishing all dharmas. If one observes this mind, one can generate various merits and wisdom, also a process from small to large, from subtle to significant. Third, from the perspective of contemplating the mind, it contains the meaning of a spring. Because contemplating the mind generates merit and wisdom, like a spring, it is inexhaustible. The Ren Wang Jing (Benevolent Kings Sutra) says: 'Being able to observe the source of the mind, one can obtain immeasurable rewards.' Fourth, from the perspective of contemplating the mind, it contains the meaning of a garland. The mind-king penetrates all mental dharmas, just like using a thread to string flowers together, forming a garland without omissions. Contemplating the mind penetrating all dharmas is also like this. If one generates samadhi and wisdom, one can adorn and embellish the inner mind. Fifth, from the perspective of contemplating the mind, it contains the meaning of a plumb line. Contemplating the mind can rectify love, views, and perversions, transforming them into the Eightfold Noble Path. The second category is those who translate and explain contemplating the mind. If one uses dharma to compare the mind, then it can be named. It is also necessary to compare the previous five meanings to translate the Sutra. First, explaining that contemplating the mind is the root of the dharma. This is already as explained in the previously cited Ti Wei Jing. Second, from the perspective of contemplating the mind, it is accordant. Contemplating the mind meeting with truth is accordant. Third, from the perspective of contemplating the mind, it is the meaning of a thread. Contemplating the mind can accomplish all Dao dharmas, just like using thread to sew clothes. Fourth, explaining that contemplating the mind is good speech. The character 'fang' explains one character, or two explanations, or even multiple explanations. This is the meaning of multiple meanings, just like the character 'jing' (sutra). Wanting to explain the five meanings it contains, its meaning is clear and obvious. Therefore, saying that there is no translation is incorrect. Furthermore, those who do not advocate translation ask those who advocate translation: 'If you say that in the past, the languages of the two countries were not connected, so there was no translation. Now that the languages of the two countries are connected, there must be translation. The Sutra is only one language of a foreign country, how can it now be translated into five different languages? If one translation is correct, the other four are wrong. Which one is correct, which one is wrong? If all five translations are correct, then there is one there, and here there are five. One cannot become five, and five cannot become one. This is a great obstacle. If all five languages are incorrect, then one will definitely know that there is no translation. Even if other translations appear, they are all unusable.' Now I think if not

得佛法正意。有翻無翻俱是執滯。其得意者無翻有翻皆可從也。所以者何。若知悉檀起教是一。無翻有翻皆具三義。含一切佛法。執諍既息。正義圓通此有何過。故經云。依義不依語也。雖然今解釋直用經字則無所不該。又無翻有翻幸得縱容。所以者何。言無翻者亦用經字標題。言有翻者亦以經字標題。並不見用法本契綖善語教標教首也。若存經字是則有翻無翻兩情皆愜。即是通和二家執諍義也。如舊解涅槃或言有翻無翻。般若或言有翻無翻。若深解此意無所滯也。第四歷諸法明經者。有師言有三種經。一聲經。二色經。三法經。一明聲經者。大覺世尊聲能詮理。聞聲得理。故聲即是經。故大品經云。若從善知識處聞般若也。二明色經者。墨色之字為經也。墨色為字能詮于理。見色得理。色即是經。故大品經云。若從經卷中聞般若也。三法為經者。法是法塵。心與法合內心思惟修習於法。因法見理。法即是經。故經云。修我法者證。乃自知心無實。行何用問。為問曰。六塵何意。三塵是經。香味觸三塵非經耶。答曰。此土三根鈍故不能得香味觸之理。故三塵不名經也。若他方佛土或以香為佛事。或以味為佛事。或觸為佛事。此則三塵皆是經也。如此經文。具出他方國土佛事不同。則一切法皆能詮理悉是經也。問曰。若

言此土三根鈍故三塵不得教者。經說覺觀是言語法。觀心既是順理之覺觀。即是善語能轉所觀煩惱即名為教。故此經云。弟子眾塵勞隨意之所轉也。五明觀心即是經者。經由觀心得成聖也。故般舟經云。諸佛從心得解脫。心者無垢名清凈。五道鮮潔不受色。有解此者成大道。三明類和通有翻無翻約觀心者。如此觀心之時。即知此心非可名目非不可名目。亦不可名目亦可名目。類似有翻無翻。若能通達無滯礙者。則于觀心破一切法。無所執著離諸戲論。無礙自在也。四明約觀心曆法悉是經者。一切萬法皆從心起。若心即是經。即諸法皆是經也。故華嚴經云。欲知如來心但觀眾生心。譬如一微塵中有三千大千世界經卷。無人知者。有人破此微塵即見三千世界經卷。若破眾生一念無明心者。則一切諸佛所說之經皆顯現也。若行人能用觀心尋讀心經。即見佛性住大涅槃也。於一切頓漸秘密不定諸經皆得明瞭。所以者何。觀心生滅。見一切三藏教橫豎分明。觀心不生滅。見一切通教橫豎分明。觀心假名。見一切別教橫豎分明。觀心中道。見一切圓教橫豎分明。四教對諸經如前分別(一名不可思議解脫)。第二次釋名大段。此即是從法受名也。今解略為七意。第一釋不思議解脫名。第二辨不思議解脫相。第三別解不思議解脫。第四

【現代漢語翻譯】現代漢語譯本：有人說，因為這個世界的眾生根器遲鈍，所以無法通過三塵（色、聲、香）來教化他們。但《維摩詰經》中說，『覺』和『觀』就是言語和表達方式。觀照自心既然是順應真理的『覺』和『觀』，那就是善妙的言語，能夠轉化所觀照的煩惱，因此就稱為『教』。所以這部經中說：『弟子們被塵勞隨意地擺佈。』五蘊皆空的觀心就是經典。通過觀心可以成就聖果。所以《般舟三昧經》中說：『諸佛從心中得到解脫。心是無垢的，名為清凈。五道（地獄、餓鬼、畜生、人、天）鮮潔，不受染污。』能夠理解這一點的人，就能成就大道。三明（宿命明、天眼明、漏盡明）類似於亦有亦無的辯論，是關於觀心的討論。當如此觀心的時候，就會知道這個心既不能被命名，又不是不能被命名；既不是可以被命名，也不是不可以被命名。這類似於亦有亦無的辯論。如果能夠通達而沒有滯礙，那麼在觀心時就能破除一切法，沒有任何執著，遠離各種戲論，無礙自在。四明（四念處觀）是說，通過觀心來經歷一切法，一切法都是經典。一切萬法都從心生起。如果心就是經典，那麼一切法都是經典。所以《華嚴經》中說：『想要了解如來的心，只要觀察眾生的心。』譬如在一個微塵中，有三千大千世界的經卷，沒有人知道。如果有人打破這個微塵，就能看到三千大千世界的經卷。如果打破眾生一念無明的心，那麼一切諸佛所說的經典都會顯現出來。如果修行人能夠用觀心來尋讀《心經》，就能見到佛性，安住于大涅槃。對於一切頓教、漸教、秘密教、不定教的經典都能明白瞭解。為什麼呢？觀心生滅，就能看到一切三藏教（經藏、律藏、論藏）橫豎分明；觀心不生滅，就能看到一切通教橫豎分明；觀心假名，就能看到一切別教橫豎分明；觀心中道，就能看到一切圓教橫豎分明。四教對應各種經典，如前所述分別（一名不可思議解脫）。第二次解釋名稱的大段。這是從法來接受名稱。現在簡略地解釋為七個方面：第一，解釋『不可思議解脫』這個名稱；第二，辨別『不可思議解脫』的相狀；第三，分別解釋『不可思議解脫』；第四，

【English Translation】 English version: Someone says that because the beings in this land have dull faculties, they cannot be taught through the three dusts (form, sound, smell). However, the Vimalakirti Sutra says, 'Awareness (覺, jue) and observation (觀, guan)' are language and expression. Since observing one's own mind is 'awareness' and 'observation' in accordance with the truth, it is virtuous speech that can transform the afflictions being observed, and therefore it is called 'teaching'. Therefore, this sutra says: 'Disciples are manipulated at will by the dust and toil.' Observing the mind as empty of the five aggregates is the sutra. Through observing the mind, one can attain the holy fruit. Therefore, the Pratyutpanna Samadhi Sutra says: 'All Buddhas attain liberation from the mind. The mind is without defilement, named purity. The five paths (hell, hungry ghosts, animals, humans, gods) are fresh and clean, not subject to defilement.' One who can understand this can attain the Great Path. The three insights (宿命明, su ming ming - knowledge of past lives, 天眼明, tian yan ming - divine eye, 漏盡明, lou jin ming - extinction of outflows) are similar to the debate of existence and non-existence, which is a discussion about observing the mind. When observing the mind in this way, one will know that this mind cannot be named, yet it is not that it cannot be named; it is neither that it can be named, nor that it cannot be named. This is similar to the debate of existence and non-existence. If one can understand this without hindrance, then in observing the mind, one can break through all dharmas, without any attachment, free from all kinds of playfulness, unhindered and at ease. The four insights (四念處觀, si nian chu guan - the four foundations of mindfulness) state that by experiencing all dharmas through observing the mind, all dharmas are the sutra. All myriad dharmas arise from the mind. If the mind is the sutra, then all dharmas are the sutra. Therefore, the Avatamsaka Sutra says: 'If you want to understand the mind of the Tathagata, just observe the minds of sentient beings.' For example, in a single dust mote, there are sutra scrolls of three thousand great thousand worlds, but no one knows. If someone breaks this dust mote, they can see the sutra scrolls of three thousand worlds. If one breaks the mind of a sentient being's single thought of ignorance, then all the sutras spoken by all the Buddhas will appear. If a practitioner can use observing the mind to seek and read the Heart Sutra, they can see the Buddha-nature and abide in Great Nirvana. They can understand all the sudden, gradual, secret, and indefinite teachings. Why? Observing the mind's arising and ceasing, one can see all the Tripitaka teachings (經藏, jing zang - Sutra Pitaka, 律藏, lü zang - Vinaya Pitaka, 論藏, lun zang - Abhidhamma Pitaka) clearly in both horizontal and vertical dimensions; observing the mind's non-arising and non-ceasing, one can see all the shared teachings clearly in both horizontal and vertical dimensions; observing the mind's provisional name, one can see all the distinct teachings clearly in both horizontal and vertical dimensions; observing the mind's Middle Way, one can see all the perfect teachings clearly in both horizontal and vertical dimensions. The four teachings correspond to various sutras, as previously distinguished (one name is Inconceivable Liberation). The second major section explains the name. This is receiving the name from the Dharma. Now, it is briefly explained in seven aspects: First, explaining the name 'Inconceivable Liberation'; second, distinguishing the characteristics of 'Inconceivable Liberation'; third, separately explaining 'Inconceivable Liberation'; fourth,

類通三法。第五約教簡別。第六約觀心明不思議解脫。第七用人法通經。第一釋不思議解脫名者即為三意。一出古今解釋不同。二詳眾家解釋。三正明今家解釋。一明古今諸師釋不思議解脫不同者。諸法師解釋乃多。今略出七家不同。一者什法師云。不思議解脫者三昧神通之名也。二生法師解云。不思議解脫者莫測之用也。三肇法師解云。不思議解脫者幽微難測出二乘之境名不思議。塵累所不能拘名為解脫也。四關內舊解不思議解脫云。六地斷結與羅漢齊功。七地侵除習氣。八地習氣都盡道觀雙流名不思議。正習俱盡名為解脫也。近代南土諸法師解不思議解脫。終傍前解釋雖復小異大意終自是同。今不具述。五地論諸師解釋不思議解脫者。通教緣修用七識智照佛性真理。斷界內見思界外無明。若發真解斷結。則七識圓智蕭然累外名為解脫。此是不真宗明解脫非不思議解脫也。若真宗八識真修體顯離二障皆融無得無累名不思議解脫也。六真諦三藏法師解不思議解脫云。解脫有二種。一者不相離解脫。二者相離解脫。若不相離解脫即是法如如本有之理未與惑離也。所言相離解脫者。得法如如智斷心障與惑相離解脫。此相離解脫即是不思議解脫也。七三論師云。若他明縛脫。縛是自縛。脫是自脫。即是自性之縛脫。此非假縛

【現代漢語翻譯】現代漢語譯本：類通三法。第五，從教義上簡要區分。第六，從觀心的角度闡明不可思議的解脫。第七，用人法貫通經典。第一，解釋『不可思議解脫』這個名稱，包含三重含義：一是指出古今解釋的不同；二是詳細分析各家的解釋；三是明確說明今家的解釋。一、說明古今諸位法師對『不可思議解脫』的解釋不同。諸位法師的解釋很多，現在簡略列出七家的不同之處：第一種，鳩摩羅什法師說：『不可思議解脫』是三昧（Samadhi，禪定）和神通的名稱。第二種，僧肇法師解釋說：『不可思議解脫』是深奧難測的作用。第三種，僧肇法師解釋說：『不可思議解脫』是幽微難測，超出二乘（聲聞乘和緣覺乘）的境界，稱為『不可思議』；塵世的煩惱不能束縛，稱為『解脫』。第四種，關中舊解對『不可思議解脫』的解釋是：六地菩薩斷除煩惱，與阿羅漢（Arhat，證悟者）的功德相等；七地菩薩逐漸消除習氣；八地菩薩習氣完全斷盡，道觀和智慧同時顯現，名為『不可思議』；正使和習氣都斷盡，稱為『解脫』。近代南方諸位法師對『不可思議解脫』的解釋，始終依傍前人的解釋，雖然略有差異，但大意終究相同，現在不一一敘述。第五種，地論宗諸位法師對『不可思議解脫』的解釋是：通教的修行者運用第七識的智慧，照見佛性真理，斷除界內的見思惑和界外的無明。如果發起真正的理解，斷除煩惱，那麼第七識的圓滿智慧自然顯現，超越塵世的束縛，稱為『解脫』。這並非真宗所說的解脫，不是不可思議的解脫。如果是真宗的第八識的真實修行，本體顯現，遠離二障（煩惱障和所知障），一切融合而無所得，沒有束縛，名為『不可思議解脫』。第六種，真諦三藏法師解釋『不可思議解脫』說：解脫有兩種，一是不相離解脫，二是相離解脫。不相離解脫就是法如如（Tathata，真如）本有的理體，尚未與迷惑分離。所說的相離解脫，是得到法如如的智慧，斷除心中的障礙，與迷惑相互分離的解脫。這種相離解脫就是不可思議解脫。第七種，三論宗的學者說：如果他人說明縛和脫，縛是自縛，脫是自脫，就是自性的縛和脫，這不是虛假的束縛。

English version: Classifying and connecting the three dharmas. Fifth, briefly distinguishing from the perspective of teachings. Sixth, elucidating the inconceivable liberation from the perspective of observing the mind. Seventh, using the person and dharma to connect the sutras. First, explaining the name 'inconceivable liberation' involves three meanings: first, pointing out the differences in ancient and modern interpretations; second, analyzing the interpretations of various schools in detail; third, clearly explaining the interpretation of the present school. One, explaining the differences in the interpretations of 'inconceivable liberation' by various Dharma masters of ancient and modern times. There are many interpretations by the Dharma masters, and now briefly list the differences of seven schools: The first type, Dharma Master Kumarajiva (Kumārajīva) says: 'Inconceivable liberation' is the name of Samadhi (Samādhi, concentration) and supernormal powers. The second type, Dharma Master Sengzhao (Sengzhao) explains: 'Inconceivable liberation' is the unfathomable function. The third type, Dharma Master Sengzhao explains: 'Inconceivable liberation' is profound and difficult to fathom, surpassing the realm of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), called 'inconceivable'; worldly afflictions cannot bind, called 'liberation'. The fourth type, the old interpretation within Guanzhong explains 'inconceivable liberation' as: the sixth Bhumi (stage of Bodhisattva) Bodhisattva cuts off afflictions, with merits equal to Arhats (Arhat, enlightened beings); the seventh Bhumi Bodhisattva gradually eliminates habitual tendencies; the eighth Bhumi Bodhisattva completely cuts off habitual tendencies, the vision of the path and wisdom manifest simultaneously, called 'inconceivable'; both the primary afflictions and habitual tendencies are cut off, called 'liberation'. In modern times, the Dharma masters in the South explain 'inconceivable liberation', always relying on the interpretations of predecessors, although there are slight differences, the general meaning is ultimately the same, and will not be described in detail now. The fifth type, the masters of the Treatise on the Ten Stages (Daśabhūmika-śāstra) explain 'inconceivable liberation' as: practitioners of the common teaching use the wisdom of the seventh consciousness to illuminate the true nature of Buddha-nature, cutting off the afflictions of views and thoughts within the realm and ignorance outside the realm. If true understanding is initiated and afflictions are cut off, then the perfect wisdom of the seventh consciousness naturally manifests, surpassing the bondage of the world, called 'liberation'. This is not the liberation spoken of by the true school, not the inconceivable liberation. If it is the true practice of the eighth consciousness of the true school, the essence manifests, away from the two obstacles (klesha-avarana and jneya-avarana), everything merges without attainment, without bondage, called 'inconceivable liberation'. The sixth type, Tripiṭaka Master Paramārtha (Paramārtha) explains 'inconceivable liberation' as: there are two types of liberation, one is non-separation liberation, and the other is separation liberation. Non-separation liberation is the principle of Dharma-Tathata (Tathata, suchness) inherent, not yet separated from delusion. The so-called separation liberation is the wisdom of obtaining Dharma-Tathata, cutting off the obstacles in the mind, and liberation from mutual separation from delusion. This separation liberation is inconceivable liberation. The seventh type, scholars of the Three Treatise School (Sanlun School) say: if others explain bondage and liberation, bondage is self-bondage, liberation is self-liberation, that is, the bondage and liberation of self-nature, this is not false bondage.

【English Translation】 English version: Classifying and connecting the three dharmas. Fifth, briefly distinguishing from the perspective of teachings. Sixth, elucidating the inconceivable liberation from the perspective of observing the mind. Seventh, using the person and dharma to connect the sutras. First, explaining the name 'inconceivable liberation' involves three meanings: first, pointing out the differences in ancient and modern interpretations; second, analyzing the interpretations of various schools in detail; third, clearly explaining the interpretation of the present school. One, explaining the differences in the interpretations of 'inconceivable liberation' by various Dharma masters of ancient and modern times. There are many interpretations by the Dharma masters, and now briefly list the differences of seven schools: The first type, Dharma Master Kumarajiva (Kumārajīva) says: 'Inconceivable liberation' is the name of Samadhi (Samādhi, concentration) and supernormal powers. The second type, Dharma Master Sengzhao (Sengzhao) explains: 'Inconceivable liberation' is the unfathomable function. The third type, Dharma Master Sengzhao explains: 'Inconceivable liberation' is profound and difficult to fathom, surpassing the realm of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), called 'inconceivable'; worldly afflictions cannot bind, called 'liberation'. The fourth type, the old interpretation within Guanzhong explains 'inconceivable liberation' as: the sixth Bhumi (stage of Bodhisattva) Bodhisattva cuts off afflictions, with merits equal to Arhats (Arhat, enlightened beings); the seventh Bhumi Bodhisattva gradually eliminates habitual tendencies; the eighth Bhumi Bodhisattva completely cuts off habitual tendencies, the vision of the path and wisdom manifest simultaneously, called 'inconceivable'; both the primary afflictions and habitual tendencies are cut off, called 'liberation'. In modern times, the Dharma masters in the South explain 'inconceivable liberation', always relying on the interpretations of predecessors, although there are slight differences, the general meaning is ultimately the same, and will not be described in detail now. The fifth type, the masters of the Treatise on the Ten Stages (Daśabhūmika-śāstra) explain 'inconceivable liberation' as: practitioners of the common teaching use the wisdom of the seventh consciousness to illuminate the true nature of Buddha-nature, cutting off the afflictions of views and thoughts within the realm and ignorance outside the realm. If true understanding is initiated and afflictions are cut off, then the perfect wisdom of the seventh consciousness naturally manifests, surpassing the bondage of the world, called 'liberation'. This is not the liberation spoken of by the true school, not the inconceivable liberation. If it is the true practice of the eighth consciousness of the true school, the essence manifests, away from the two obstacles (klesha-avarana and jneya-avarana), everything merges without attainment, without bondage, called 'inconceivable liberation'. The sixth type, Tripiṭaka Master Paramārtha (Paramārtha) explains 'inconceivable liberation' as: there are two types of liberation, one is non-separation liberation, and the other is separation liberation. Non-separation liberation is the principle of Dharma-Tathata (Tathata, suchness) inherent, not yet separated from delusion. The so-called separation liberation is the wisdom of obtaining Dharma-Tathata, cutting off the obstacles in the mind, and liberation from mutual separation from delusion. This separation liberation is inconceivable liberation. The seventh type, scholars of the Three Treatise School (Sanlun School) say: if others explain bondage and liberation, bondage is self-bondage, liberation is self-liberation, that is, the bondage and liberation of self-nature, this is not false bondage.

脫。不得是非縛非脫之縛脫。此非不思議之解脫也。今明縛非自縛。由脫說縛。脫非自脫。由縛說脫。由脫說縛即是假縛。由縛說脫即是假脫。假縛非縛。假脫非脫。即是非縛非脫。畢竟清凈。而說縛脫者。即是假名不思議之縛脫也。不思議之縛即是不思議之脫。故言不思議解脫也。但彼假名方便之語轉側多方。豈可定述。此略出初章耳。二詳眾家者。若什師三昧神通為不思議解脫者。此祇是約通教禪定行行之用也。二生師以不測之用明不思議解脫者。亦是通教行行神用之莫測也。三肇師明幽微難測出二乘之境。祇是通教慧行證理斷結位過二乘也。四關內舊解不思議解脫八地習氣都盡道觀雙流名不思議解脫者。亦是通教慧行行行意也。五地論師明八識真修體顯斷二障明不思議解脫者。正是別教明義也。若依地論地相明義。即是別教明不思議解脫。就地實明義即是圓教明不思議解脫也。六真諦三藏意同地論別教。七三論師釋解脫。雖作假名虛玄之語。宗旨莫知所趣。若如下自他研核他性之滯。次不可知中論觀法品所明由是通教意。四諦品明即有通別圓三教意。后兩品是三藏教意。約此明義即得有四教四種解脫義也。而天親多申別圓。龍樹多申通圓。兩家所申解脫同異義推可知。三正明一家釋不思議解脫名者即為三意。一

通釋思議不思議解脫名。二正別釋不思議解脫。三料簡。一通釋思議不思議解脫者。對思議解脫明不思議解脫。若解思議之理而脫緣縛者。名思議解脫。若解不思議之理而脫緣縛者。名不思議解脫。思議解脫即是離文字之解脫。故身子答天女云。吾聞解脫無有言說。若不思議解脫即是不離文字之解脫。故天女云。無離文字說解脫相。文字性離即解脫也。二正別釋不思議解脫名者。即是不離文字之解脫也。故天女云。解脫之相不在內外兩間。文字之相亦不在內外兩間。是故文字性離即是解脫。解脫者即諸法也。今明不從自脫起故不約自性以立名。不從他脫起故不約他性以立名。解脫不從自他起故不約共性以立名。解脫不從離自他無因緣起故不約無因緣性以立名。從因緣起立解脫名尚不可得。何況無因緣起以立名。解脫不依四邊起。不依四性義而立解脫名者。即是解脫之相不在內外兩中間。名字之相亦不在內外兩中間。名字相離即是解脫也。解脫者即諸法也。故知縛亦如是。是則名字之縛脫。即是非縛非脫。而有縛脫之名者。即是不思議之縛脫也。不思議縛即是不思議之解脫也。故此經云。淫怒癡性即是解脫。住此不思議解脫能種種示現。若離文字之解脫。即是斷煩惱入涅槃。不離文字之解脫即不斷煩惱而入涅槃。名為不

【現代漢語翻譯】現代漢語譯本：通釋思議不思議解脫之名。二、正式分別解釋不思議解脫。三、簡別。一、通釋思議不思議解脫：針對思議解脫來說明不思議解脫。如果理解思議之理而脫離因緣束縛，這稱為思議解脫。如果理解不思議之理而脫離因緣束縛，這稱為不思議解脫。思議解脫就是脫離文字的解脫，所以舍利弗（Śāriputra）回答天女說：『我聽說解脫是沒有言說的。』如果不思議解脫就是不脫離文字的解脫，所以天女說：『沒有脫離文字的解脫之相。』文字的自性就是遠離，也就是解脫。二、正式分別解釋不思議解脫之名：就是不脫離文字的解脫。所以天女說：『解脫的相不在內外兩端之間，文字的相也不在內外兩端之間。』因此，文字的自性遠離就是解脫。解脫就是諸法。現在說明不從自身解脫生起，所以不依據自性來立名。不從他者解脫生起，所以不依據他性來立名。解脫不從自身和他者生起，所以不依據共性來立名。解脫不從脫離自身和他者的無因緣生起，所以不依據無因緣性來立名。從因緣生起來建立解脫之名尚且不可得，何況從無因緣生起來建立解脫之名？解脫不依賴四邊生起，不依賴四種自性之義來建立解脫之名，這就是解脫的相不在內外兩端中間，名字的相也不在內外兩端中間。名字的相遠離就是解脫，解脫就是諸法。』所以要知道束縛也是這樣。那麼名字的束縛和解脫，就是非束縛非解脫。而有束縛和解脫之名，這就是不思議的束縛和解脫。不思議的束縛就是不思議的解脫。所以這部經說：『淫慾、嗔怒、愚癡的自性就是解脫。』安住于這種不思議解脫，能夠種種示現。如果脫離文字的解脫，就是斷除煩惱而進入涅槃（Nirvana）。不脫離文字的解脫就是不斷除煩惱而進入涅槃，名為不……

【English Translation】 English version: General explanation of the name of inconceivable liberation. Second, a formal and separate explanation of inconceivable liberation. Third, discernment. First, a general explanation of conceivable and inconceivable liberation: In contrast to conceivable liberation, we explain inconceivable liberation. If one understands the principle of the conceivable and escapes the bonds of conditions, this is called conceivable liberation. If one understands the principle of the inconceivable and escapes the bonds of conditions, this is called inconceivable liberation. Conceivable liberation is liberation from words, so Śāriputra answered the goddess, 'I have heard that liberation has no words.' If inconceivable liberation is liberation not apart from words, then the goddess said, 'There is no liberation apart from words.' The nature of words is detachment, which is liberation. Second, a formal and separate explanation of the name of inconceivable liberation: That is, liberation not apart from words. So the goddess said, 'The aspect of liberation is not between the internal and external, nor is the aspect of words between the internal and external.' Therefore, the detachment of the nature of words is liberation. Liberation is all dharmas. Now it is explained that liberation does not arise from itself, so it is not named according to self-nature. Liberation does not arise from others, so it is not named according to other-nature. Liberation does not arise from self and others, so it is not named according to common nature. Liberation does not arise from no cause or condition apart from self and others, so it is not named according to no cause or condition. It is impossible to establish the name of liberation from causes and conditions, let alone establish the name from no cause or condition. Liberation does not arise depending on the four extremes, nor does it depend on the meaning of the four natures to establish the name of liberation, which is that the aspect of liberation is not in the middle of the internal and external, nor is the aspect of names in the middle of the internal and external. The detachment of the aspect of names is liberation, and liberation is all dharmas.' Therefore, know that bondage is also like this. Then the bondage and liberation of names is neither bondage nor liberation. And there is the name of bondage and liberation, which is the inconceivable bondage and liberation. Inconceivable bondage is inconceivable liberation. Therefore, this sutra says, 'The nature of lust, anger, and ignorance is liberation.' Abiding in this inconceivable liberation, one can manifest in various ways. If liberation is apart from words, it is cutting off afflictions and entering Nirvana. Liberation not apart from words is entering Nirvana without cutting off afflictions, called not...

思議解脫也。三料簡者。問曰。若不離文字說解脫者。凈名何故默然。答曰。欲印諸菩薩聖說法即是聖默然義也。問曰。通教亦不依四句立名。即是不思議解脫之名不。答曰。通教但破三藏四句。不破別教四句。故非不思議也。圓教破別教四句。如上說真修緣修墮自他性也。問曰。若爾此經但破身子。應非不思議解脫耶。答曰不然。身子盡神力不能去華。天女訶云。結習未盡華即著身。此即破于別惑明不思議解脫故非通教也。問曰。何意不斷煩惱而入涅槃方是不思議解脫。答曰。須彌入芥。小不障大大不礙小。故云不思議耳。今有煩惱結惑不障智慧涅槃。智慧涅槃不礙煩惱結惑。乃名不思議。其無惑有智而入涅槃稱不思議者今即反難。亦應無芥子之小有須彌之大。論不思議耶。問曰。若不斷而入是不思議者。通教亦說不斷而入涅槃。何故非不思議解脫。答曰。通教不見惑相名為不斷。而實是斷。如明時實自無暗。不同有芥子之小不妨須彌之大也。第二辨不思議解脫相者。還就思議解脫不思議解脫以辨相。若思議解脫即是三藏教通教三乘人所得二種涅槃灰身滅智解脫也。若是不思議解脫即是別圓兩教菩薩諸佛所得大般涅槃常寂即是不思議之解脫也。今分此二種解脫之相不同略為七意。一者約理分別。二者約智分別。三者

【現代漢語翻譯】現代漢語譯本：思議解脫也是如此。關於三重料簡：有人問，如果不是離開文字來說解脫，維摩詰（Vimalakirti）為什麼默然不語？回答說，這是爲了印證諸位菩薩的聖妙說法，聖人的默然本身就是一種意義。有人問，通教也不依據四句來立名，那麼它是不是不思議解脫之名呢？回答說，通教只是破斥三藏教的四句，並沒有破斥別教的四句，所以不是不思議。圓教破斥別教的四句，就像上面所說的真修、緣修會墮入自性、他性一樣。有人問，如果這樣，這部經只是破斥舍利弗（Sariputra），應該不是不思議解脫吧？回答說，不是這樣的。舍利弗用盡神力也不能去除花朵，天女呵斥說，『結習未盡，花朵就會附著在身上。』這正是破斥別教的惑，闡明不思議解脫，所以不是通教。有人問，為什麼不斷煩惱而入涅槃才是不可思議的解脫？回答說，須彌山（Mount Sumeru）進入芥子，小的不妨礙大，大的不礙於小，所以說是不可思議。現在有煩惱結惑不障礙智慧涅槃，智慧涅槃不礙於煩惱結惑，才叫做不可思議。那些沒有迷惑而有智慧進入涅槃被稱為不可思議，現在就反過來詰難，也應該沒有芥子的小而有須彌山的大，才能論說不可思議嗎？有人問，如果不斷煩惱而入涅槃是不思議，通教也說不斷煩惱而入涅槃，為什麼不是不思議解脫？回答說，通教不見煩惱的相，名為不斷，而實際上是斷了。就像光明的時候實際上沒有黑暗一樣，不同於有芥子的小不妨礙須彌山的大。第二，辨別不思議解脫的相，還是就思議解脫和不思議解脫來辨別相。如果思議解脫，就是三藏教、通教三乘人所得到的兩種涅槃，灰身滅智的解脫。如果是不思議解脫，就是別教、圓教兩教菩薩諸佛所得到的大般涅槃，常寂就是不思議的解脫。現在將這兩種解脫的相的不同之處略分為七個方面。一是約理分別，二是約智分別，三是……

【English Translation】 English version: It is also the same with inconceivable liberation. Regarding the three types of examination: Someone asks, 'If liberation is not explained apart from words, why is Vimalakirti (凈名) silent?' The answer is, 'It is to seal the holy teachings of all Bodhisattvas; the silence of a sage is itself a meaning.' Someone asks, 'The Shared Teaching (通教) also does not establish names based on the four phrases (四句), so is it not the name of inconceivable liberation?' The answer is, 'The Shared Teaching only refutes the four phrases of the Tripitaka Teaching (三藏教), but does not refute the four phrases of the Distinct Teaching (別教), so it is not inconceivable.' The Perfect Teaching (圓教) refutes the four phrases of the Distinct Teaching, just as the true cultivation and conditioned cultivation mentioned above fall into self-nature and other-nature. Someone asks, 'If that's the case, this sutra only refutes Sariputra (身子), so it shouldn't be inconceivable liberation, right?' The answer is, 'That's not the case. Sariputra exhausted his supernatural powers but could not remove the flowers. The goddess scolded, saying, 'If the residual habits (結習) are not exhausted, the flowers will stick to the body.' This is precisely refuting the delusions of the Distinct Teaching and clarifying inconceivable liberation, so it is not the Shared Teaching.' Someone asks, 'Why is entering Nirvana without cutting off afflictions inconceivable liberation?' The answer is, 'Mount Sumeru (須彌) enters a mustard seed; the small does not obstruct the large, and the large does not hinder the small, so it is called inconceivable. Now, having afflictions and defilements does not obstruct wisdom and Nirvana, and wisdom and Nirvana do not hinder afflictions and defilements; this is called inconceivable. Those who enter Nirvana without delusions but with wisdom are called inconceivable; now, we retort, should there also be no smallness of a mustard seed but the greatness of Mount Sumer in order to discuss the inconceivable?' Someone asks, 'If entering without cutting off is inconceivable, the Shared Teaching also speaks of entering Nirvana without cutting off, so why is it not inconceivable liberation?' The answer is, 'The Shared Teaching does not see the appearance of afflictions, calling it non-cutting off, but in reality, it is cutting off. It's like how there is actually no darkness when there is light, unlike how the smallness of a mustard seed does not hinder the greatness of Mount Sumer.' Second, to distinguish the characteristics of inconceivable liberation, we still use conceivable liberation and inconceivable liberation to distinguish the characteristics. If it is conceivable liberation, it is the two types of Nirvana obtained by the three vehicles (三乘) of the Tripitaka Teaching and the Shared Teaching, the liberation of extinguishing the body and annihilating wisdom. If it is inconceivable liberation, it is the Great Nirvana obtained by the Bodhisattvas and Buddhas of the Distinct Teaching and the Perfect Teaching; constant stillness is inconceivable liberation. Now, we briefly divide the differences between these two types of liberation into seven aspects. First, distinguishing based on principle; second, distinguishing based on wisdom; third, ...

約斷不斷分別。四者約界內外分別。五者約有體無體分別。六者約有用無用分別。七者約共思議不共思議分別。一明約理分別者。若見思議之理而得解脫。即是思議解脫。若見不思議之理而得解脫者。是不思議解脫也。問曰。理無有二。云何分別思議不思議之異耶。答曰。若是真諦之理即是思議之理。若是中道佛性之理即是不思議之理。故此經云。如我病者非真非假。眾生之病亦不真不假。故知中道之理與真諦有異。真諦名思議理者非如來藏也以中道之理名不思議者即是如來藏也。無所積聚乃名為藏。故名不思議理也。二約智分別者。若是生滅之智所得解脫即是思議解脫。若是無生滅智所得解脫即是不思議解脫也。問曰。生滅無生滅智云何分別。答曰。若觀真諦之理髮于真智即生滅之智。故此經凈名訶迦旃云。無以生滅心說實相法。若見中道之理髮智即是無生滅智。故大涅槃經云。諸佛所師所謂法也。以法常故諸佛亦常。諸佛亦常者即是無生寂照之常智也。三約斷不斷分別思議不思議解脫智者。若斷煩惱得解脫即是思議之解脫。故此經云。佛為增上慢人斷淫怒癡名為解脫。若不斷煩惱而得解脫即是不思議解脫。故此經云。不斷癡愛起于明脫以五逆相而得解脫亦不縛不脫。問曰。若不斷煩惱結業云何而得解脫。答曰。譬

【現代漢語翻譯】現代漢語譯本約斷不斷分別：這是第三種區分方式，通過斷與不斷煩惱來區分。四者約界內外分別：第四種區分方式，通過是否在三界內外來區分。五者約有體無體分別：第五種區分方式，通過有實體和無實體來區分。六者約有用無用分別：第六種區分方式，通過有用和無用來區分。七者約共思議不共思議分別：第七種區分方式，通過共同思議和不可共同思議來區分。一明約理分別者：第一種是根據道理來區分。若見思議之理而得解脫，即是思議解脫：如果領悟了可以通過思議理解的道理而獲得解脫，那就是思議解脫。若見不思議之理而得解脫者，是不思議解脫也：如果領悟了不可通過思議理解的道理而獲得解脫，那就是不思議解脫。問曰：理無有二，云何分別思議不思議之異耶？問：道理沒有兩種，如何區分思議和不思議的差別呢？答曰：若是真諦之理即是思議之理，若是中道佛性之理即是不思議之理：答：如果是真諦（Satya，四聖諦中的苦集滅道所揭示的真理）的道理，那就是思議的道理。如果是中道佛性（Madhyamaka-Buddha-nature，不落兩邊的中道實相和佛性）的道理，那就是不可思議的道理。故此經云：如我病者非真非假，眾生之病亦不真不假：所以這部經中說：『如同我的病，非真非假；眾生的病，也非真非假。』故知中道之理與真諦有異，真諦名思議理者非如來藏也以中道之理名不思議者即是如來藏也：由此可知，中道的道理與真諦有所不同。真諦被稱為思議的道理，但它不是如來藏（Tathagatagarbha，一切眾生皆具的佛性）。而中道的道理被稱為不可思議的道理，它就是如來藏。無所積聚乃名為藏，故名不思議理也：因為如來藏不積聚任何事物，所以被稱為『藏』，因此也被稱為不可思議的道理。二約智分別者：第二種是根據智慧來區分。若是生滅之智所得解脫即是思議解脫：如果是通過生滅的智慧所獲得的解脫，那就是思議解脫。若是無生滅智所得解脫即是不思議解脫也：如果是通過無生滅的智慧所獲得的解脫，那就是不思議解脫。問曰：生滅無生滅智云何分別？問：生滅的智慧和無生滅的智慧如何區分？答曰：若觀真諦之理髮于真智即生滅之智，故此經凈名訶迦旃云：無以生滅心說實相法：答：如果觀察真諦的道理而生髮的真實智慧，那就是生滅的智慧。所以這部《維摩詰經》中，維摩詰訶斥迦旃延說：『不要用生滅的心來說實相之法。』若見中道之理髮智即是無生滅智，故大涅槃經云：諸佛所師所謂法也。以法常故諸佛亦常。諸佛亦常者即是無生寂照之常智也：如果領悟中道的道理而生髮的智慧，那就是無生滅的智慧。所以《大涅槃經》中說：『諸佛的老師就是法。因為法是永恒的，所以諸佛也是永恒的。』諸佛是永恒的，指的就是無生寂照的常智。三約斷不斷分別思議不思議解脫智者：第三種是根據斷與不斷煩惱來區分思議和不思議的解脫。若斷煩惱得解脫即是思議之解脫，故此經云：佛為增上慢人斷淫怒癡名為解脫：如果斷除煩惱而獲得解脫，那就是思議的解脫。所以這部經中說：『佛陀為那些有增上慢（Adhimana，未證言證的傲慢）的人斷除淫慾、嗔怒、愚癡，稱之為解脫。』若不斷煩惱而得解脫即是不思議解脫，故此經云：不斷癡愛起于明脫以五逆相而得解脫亦不縛不脫：如果不斷除煩惱而獲得解脫，那就是不思議解脫。所以這部經中說：『不斷除愚癡和貪愛，反而生起智慧而獲得解脫，以五逆（Panca-anantariya-karmani，殺父、殺母、殺阿羅漢、破僧團、出佛身血）之相而獲得解脫，既不被束縛也不被解脫。』問曰：若不斷煩惱結業云何而得解脫？問：如果不斷除煩惱和業力，如何能夠獲得解脫？答曰：譬

【English Translation】 English version Distinguishing between cutting off and not cutting off: This is the third distinction, made by whether or not afflictions are cut off. The fourth is distinguishing by inside and outside the realms: The fourth distinction, made by whether or not one is within or outside the Three Realms (Triloka). The fifth is distinguishing by having substance and not having substance: The fifth distinction, made by having substance and not having substance. The sixth is distinguishing by being useful and not being useful: The sixth distinction, made by being useful and not being useful. The seventh is distinguishing by common contemplation and uncommon contemplation: The seventh distinction, made by common contemplation and uncommon contemplation. First, explaining the distinction based on principle: The first is distinguishing based on principle (Dharma). If one attains liberation by seeing the principle of what can be contemplated, it is liberation through contemplation: If one attains liberation by understanding the principle that can be understood through contemplation, that is liberation through contemplation. If one attains liberation by seeing the principle of what cannot be contemplated, it is liberation through non-contemplation: If one attains liberation by understanding the principle that cannot be understood through contemplation, that is liberation through non-contemplation. Question: Principle is not twofold; how can one distinguish the difference between contemplation and non-contemplation? Question: Principle is not twofold, how can one distinguish the difference between contemplation and non-contemplation? Answer: If it is the principle of the Truth of Suffering, it is the principle of contemplation; if it is the principle of the Middle Way-Buddha-nature, it is the principle of non-contemplation: Answer: If it is the principle of the Truth of Suffering (Satya, the truth revealed in the Four Noble Truths), it is the principle of contemplation. If it is the principle of the Middle Way-Buddha-nature (Madhyamaka-Buddha-nature, the Middle Way reality that does not fall into extremes and the Buddha-nature), it is the principle of non-contemplation. Therefore, this sutra says: 'Like my illness, it is neither true nor false; the illness of sentient beings is also neither true nor false': Therefore, this sutra says: 'Like my illness, it is neither true nor false; the illness of sentient beings is also neither true nor false.' Therefore, it is known that the principle of the Middle Way is different from the Truth of Suffering; the Truth of Suffering is called the principle of contemplation, but it is not the Tathagatagarbha; the principle of the Middle Way is called the principle of non-contemplation, and it is the Tathagatagarbha: From this, it can be known that the principle of the Middle Way is different from the Truth of Suffering. The Truth of Suffering is called the principle of contemplation, but it is not the Tathagatagarbha (Tathagatagarbha, the Buddha-nature inherent in all beings). The principle of the Middle Way is called the principle of non-contemplation, and it is the Tathagatagarbha. That which does not accumulate is called a 'storehouse'; therefore, it is called the principle of non-contemplation: Because the Tathagatagarbha does not accumulate anything, it is called a 'storehouse,' and therefore it is also called the principle of non-contemplation. Second, distinguishing based on wisdom: The second is distinguishing based on wisdom (Jnana). If one attains liberation through the wisdom of arising and ceasing, it is liberation through contemplation: If one attains liberation through the wisdom of arising and ceasing, that is liberation through contemplation. If one attains liberation through the wisdom of non-arising and non-ceasing, it is liberation through non-contemplation: If one attains liberation through the wisdom of non-arising and non-ceasing, that is liberation through non-contemplation. Question: How can one distinguish between the wisdom of arising and ceasing and the wisdom of non-arising and non-ceasing? Question: How can one distinguish between the wisdom of arising and ceasing and the wisdom of non-arising and non-ceasing? Answer: If one observes the principle of the Truth of Suffering and generates true wisdom, it is the wisdom of arising and ceasing; therefore, in this sutra, Vimalakirti rebukes Katyayana, saying: 'Do not speak of the Dharma of reality with a mind of arising and ceasing': Answer: If one observes the principle of the Truth of Suffering and generates true wisdom, that is the wisdom of arising and ceasing. Therefore, in this Vimalakirti Sutra, Vimalakirti rebukes Katyayana, saying: 'Do not speak of the Dharma of reality with a mind of arising and ceasing.' If one understands the principle of the Middle Way and generates wisdom, it is the wisdom of non-arising and non-ceasing; therefore, the Great Nirvana Sutra says: 'The teacher of all Buddhas is the Dharma. Because the Dharma is eternal, all Buddhas are also eternal.' That the Buddhas are eternal refers to the constant wisdom of non-arising, stillness, and illumination: If one understands the principle of the Middle Way and generates wisdom, that is the wisdom of non-arising and non-ceasing. Therefore, the Great Nirvana Sutra says: 'The teacher of all Buddhas is the Dharma. Because the Dharma is eternal, all Buddhas are also eternal.' That the Buddhas are eternal refers to the constant wisdom of non-arising, stillness, and illumination. Third, distinguishing between contemplation and non-contemplation liberation wisdom by cutting off and not cutting off afflictions: The third is distinguishing between contemplation and non-contemplation liberation by cutting off and not cutting off afflictions. If one attains liberation by cutting off afflictions, it is liberation through contemplation; therefore, this sutra says: 'The Buddha cuts off lust, anger, and ignorance for those with Adhimana, calling it liberation': If one attains liberation by cutting off afflictions, that is liberation through contemplation. Therefore, this sutra says: 'The Buddha cuts off lust, anger, and ignorance for those with Adhimana (Adhimana, arrogance of claiming attainment without proof), calling it liberation.' If one attains liberation without cutting off afflictions, it is liberation through non-contemplation; therefore, this sutra says: 'Without cutting off ignorance and love, one arises from wisdom and attains liberation; with the appearance of the Five Heinous Offenses, one attains liberation, neither bound nor liberated': If one attains liberation without cutting off afflictions, that is liberation through non-contemplation. Therefore, this sutra says: 'Without cutting off ignorance and love, one arises from wisdom and attains liberation; with the appearance of the Five Heinous Offenses (Panca-anantariya-karmani, killing father, killing mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), one attains liberation, neither bound nor liberated.' Question: If one does not cut off afflictions and karmic actions, how can one attain liberation? Question: If one does not cut off afflictions and karmic actions, how can one attain liberation? Answer: For example,

如未得神通之人若在牢獄。必須穿墻破壁方得走脫。若是得神通之人處在牢獄。雖不穿墻破壁而出入無礙也。問曰。若不斷煩惱而得解脫名不思議解脫者。若別教菩薩斷煩惱得解脫亦應是思議之解脫耶。答曰。此是教道非是證道。若別教菩薩證不思議解脫亦不斷也。四約界內界外分別者。若是思議解脫但脫界內之縛。若不思議解脫脫界內之縛亦脫界外之縛也。問曰。云何名為脫界內之縛不脫界外之縛相。答曰。此經云。法名無染。若染於法乃至涅槃非求法也。法華經云。但離虛妄名為解脫。其實未得一切解脫。但離虛妄者界內見思分段生死也。其實未得一切解脫者即是界外見思無明之惑變易生死也。此如前別教分別。五約有體無體分別者。若思議解脫無有色心體。若不思議有色心體。問曰。何故思議解脫無色心不思議有色心。答曰。思議解脫滅色取空。是有餘解脫色心因滅。無餘解脫色心果滅。既約無色無心以明解脫故無體也。若是不思議解脫觀色心即是法性之色心。法性之色心本無因生故非果滅。見色心不生不滅而得解脫故有真善妙色妙心之體也。故涅槃經云。解脫有二種。亦色非色。非色者聲聞緣覺。色者諸佛如來所得解脫。又云。妙色湛然常安住。不為生老病死之所遷。又云。色解脫涅槃受想行識解脫涅槃即是

【現代漢語翻譯】現代漢語譯本：如果未獲得神通的人身處牢獄，必須穿墻破壁才能逃脫。如果已獲得神通的人身處牢獄，即使不穿墻破壁也能自由出入，毫無阻礙。有人問：『如果不斷除煩惱而獲得的解脫，被稱為不可思議解脫，那麼別教菩薩斷除煩惱而獲得的解脫，是否應該被認為是思議解脫呢？』回答說：『這只是教理上的說法，不是證悟的境界。如果別教菩薩證得不可思議解脫，也是不斷除煩惱的。』四、從界內界外來分別：如果是思議解脫，只能脫離界內的束縛；如果是不思議解脫，既能脫離界內的束縛，也能脫離界外的束縛。有人問：『什麼叫做脫離界內的束縛，而不能脫離界外的束縛呢？』回答說：『這部經中說，法的名稱是無染。如果執著於法，乃至執著于涅槃，就不是求法。』《法華經》中說：『僅僅脫離虛妄，就叫做解脫，實際上並沒有獲得一切解脫。』僅僅脫離虛妄，指的是界內的見思惑和分段生死。實際上沒有獲得一切解脫，指的是界外的見思惑和無明惑，以及變易生死。這就像前面別教的分別一樣。五、從有體無體來分別：如果是思議解脫，沒有色心之體；如果是不思議解脫，有色心之體。有人問：『為什麼思議解脫沒有色心，而不可思議解脫有色心呢？』回答說：『思議解脫是滅除色法而取證空性，是有餘涅槃，色心的因滅盡；是無餘涅槃，色心的果報滅盡。既然是用無色無心來闡明解脫，所以沒有體。如果是不思議解脫，觀察色心就是法性的色心。法性的色心本來就沒有因緣生起，所以不是果報滅盡。見到色心不生不滅而獲得解脫，所以有真善妙色和妙心之體。』所以《涅槃經》中說：『解脫有兩種，有色和非色。非色是聲聞和緣覺所證得的解脫，有色是諸佛如來所證得的解脫。』又說：『妙色湛然常安住，不為生老病死之所遷。』又說：『色解脫涅槃，受想行識解脫涅槃，就是這個意思。』

【English Translation】 English version: If someone who has not attained supernatural powers (Skt: abhijñā) is in prison, they must break through walls to escape. If someone who has attained supernatural powers is in prison, they can freely enter and exit without obstruction, even without breaking through walls. Someone asks: 'If liberation (Skt: moksha) obtained without severing afflictions (Skt: kleshas) is called inconceivable liberation (Skt: acintya-vimoksha), then should the liberation obtained by a Separate Teaching (Skt: prithag-jana) Bodhisattva (Skt: bodhisattva) through severing afflictions be considered conceivable liberation (Skt: cintya-vimoksha)?' The answer is: 'This is only a doctrinal statement, not a state of realization. If a Separate Teaching Bodhisattva realizes inconceivable liberation, they also do not sever afflictions.' Four, distinguishing based on within or beyond the realms (Skt: dhatu): If it is conceivable liberation, it can only escape the bonds within the realms. If it is inconceivable liberation, it can escape the bonds within the realms and also escape the bonds beyond the realms. Someone asks: 'What is meant by escaping the bonds within the realms but not escaping the bonds beyond the realms?' The answer is: 'This sutra says, 'The name of the Dharma (Skt: dharma) is non-attachment (Skt: asanga). If one is attached to the Dharma, even to Nirvana (Skt: nirvana), then one is not seeking the Dharma.' The Lotus Sutra says: 'Merely separating from illusion (Skt: maya) is called liberation, but in reality, one has not attained complete liberation.' Merely separating from illusion refers to the afflictions of views and thoughts (Skt: drsti-klesha and vicikitsa-klesha) and the segmented birth and death (Skt: bhavacakra) within the realms. In reality, not attaining complete liberation refers to the afflictions of views and thoughts and ignorance (Skt: avidya) beyond the realms, as well as the birth and death of transformation (Skt: parinama-marana). This is like the previous distinction of the Separate Teaching. Five, distinguishing based on having substance or not having substance: If it is conceivable liberation, it does not have the substance of form (Skt: rupa) and mind (Skt: citta). If it is inconceivable liberation, it has the substance of form and mind. Someone asks: 'Why does conceivable liberation not have form and mind, while inconceivable liberation has form and mind?' The answer is: 'Conceivable liberation extinguishes form and takes emptiness (Skt: sunyata). It is Nirvana with remainder (Skt: sopadhisesa-nirvana), where the cause of form and mind is extinguished. It is Nirvana without remainder (Skt: nirupadhisesa-nirvana), where the result of form and mind is extinguished. Since it uses no form and no mind to explain liberation, it has no substance. If it is inconceivable liberation, observing form and mind is the form and mind of Dharma-nature (Skt: dharmata). The form and mind of Dharma-nature originally have no cause for arising, so it is not the extinction of a result. Seeing form and mind as neither arising nor ceasing and attaining liberation, therefore, it has the substance of true, good, and wonderful form and wonderful mind.' Therefore, the Nirvana Sutra says: 'There are two kinds of liberation, with form and without form. Without form is the liberation attained by Sravakas (Skt: sravaka) and Pratyekabuddhas (Skt: pratyekabuddha). With form is the liberation attained by all Buddhas (Skt: buddha) and Tathagatas (Skt: tathagata).' It also says: 'Wonderful form is serene and constantly abides, not moved by birth, old age, sickness, and death.' It also says: 'The liberation and Nirvana of form, the liberation and Nirvana of sensation (Skt: vedana), perception (Skt: samjna), volition (Skt: samskara), and consciousness (Skt: vijnana) are the same meaning.'

仁王經明法性色受想行識解脫。若無色者如死人那得論解脫也。六約有用無用分別者。若是思議解脫無有無方大用。若不思議解脫即是有無方大用。問曰。何故如此。答曰。若思議有餘解脫證真入滅受想定。似涅槃法著身中證想受滅。猶如死人無所能用。若人無餘解脫灰身滅智猶如虛空無所施為。若生法二身住不思議解脫。能種種變現。如此經不思議品具明。故凈名訶身子言。不起滅定而現諸威儀是為宴坐也。七明約共不共不思議分別二種解脫相者。若是共不思議即是思議解脫。若是不共不思議即是不思議解脫。問曰。何等是共不思議。答曰。有諸法師云。八地道觀雙流。二乘及下地菩薩所不能思量。故名不思議。所以者何。若下地不能思八地。八地不能思九地。八地還成是思議。九地乃可名不思議。如是乃至十地不能思佛地。佛地是不思議。十地是思議。佛地能思于佛地還成是思議。若爾者何者不思議解脫耶。複次如經言。佛入三昧身子不能知。身子入定目連不能知。目連入定諸羅漢不能知。羅漢入定學人不能知。學人入定四善根人不能知。四善根人入定一切外道不能思。外道入定神通變現餘人不能思。乃至凡人伎術幻化世間皆不能思。如此皆名不思議。若論思議。至佛猶是思議。若論不思議。乃至黃蜂作蜜蜘蟵作

【現代漢語翻譯】現代漢語譯本《仁王經》闡明法性、色、受、想、行、識的解脫。如果沒有色，就像死人一樣，怎麼能談論解脫呢？六、根據有用和無用來分別：如果是思議解脫，就沒有無方的大用。如果是不思議解脫，就是有無方的大用。問：為什麼這樣說？答：如果思議有餘解脫，證入真滅，受想定，類似於涅槃之法，執著于身中，證得想受滅，就像死人一樣，沒有什麼作用。如果人是無餘解脫，灰身滅智，就像虛空一樣，沒有什麼作為。如果生法二身住在不思議解脫中，能種種變現。如此，《仁王經·不思議品》中詳細說明。所以維摩詰呵斥舍利弗說：『不起滅盡定而顯現各種威儀，這就是宴坐。』七、說明根據共與不共不思議來分別兩種解脫相：如果是共不思議，就是思議解脫。如果是不共不思議，就是不思議解脫。問：什麼是共不思議？答：有法師說，八地菩薩的道觀雙流，二乘和下地菩薩所不能思量，所以名為不思議。為什麼這樣說呢？如果下地不能思八地，八地不能思九地，八地仍然是思議。九地才可以稱為不思議。這樣乃至十地不能思佛地，佛地是不思議。十地是思議。佛地能思于佛地，仍然是思議。如果這樣，什麼是不思議解脫呢？再次，如經所說：佛入三昧，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）不能知。舍利弗入定，目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）不能知。目連入定，諸羅漢不能知。羅漢入定，學人不能知。學人入定，四善根人不能知。四善根人入定，一切外道不能思。外道入定，神通變現，其他人不能思。乃至凡人伎術幻化，世間都不能思。這些都名為不思議。如果論思議，到佛仍然是思議。如果論不思議，乃至黃蜂作蜜，蜘蛛作網，都是不思議。

【English Translation】 English version The Renwang Jing (仁王經, Sutra of Humane Kings) elucidates the liberation of Dharma-nature, form (rūpa), sensation (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). If there is no form, like a dead person, how can one discuss liberation? Six, distinguishing based on usefulness and uselessness: If it is liberation through contemplation (思議解脫), there is no great use without direction. If it is liberation beyond contemplation (不思議解脫), then there is great use with and without direction. Question: Why is it said so? Answer: If contemplating remaining liberation, one attains true extinction, the state of cessation of perception and sensation (受想定), similar to the Dharma of Nirvana, clinging to the body, attaining the cessation of perception and sensation, like a dead person, without any function. If a person has liberation without remainder, ashes the body and extinguishes wisdom, like empty space, without any action. If the two bodies of birth and Dharma dwell in liberation beyond contemplation, they can manifest various transformations. Thus, the chapter on Inconceivability in the Renwang Jing explains it in detail. Therefore, Vimalakirti (凈名, a wise lay Buddhist) rebukes Shariputra (身子, Śāriputra) saying: 'Without rising from the extinction samadhi, yet manifesting various dignified behaviors, this is called seated meditation.' Seven, explaining the two aspects of liberation based on common and uncommon inconceivability: If it is common inconceivability, it is liberation through contemplation. If it is uncommon inconceivability, it is liberation beyond contemplation. Question: What is common inconceivability? Answer: Some Dharma masters say that the dual flow of the path of the eighth ground Bodhisattva (八地道觀雙流) cannot be contemplated by the Two Vehicles (二乘) and lower ground Bodhisattvas, hence it is called inconceivable. Why is it so? If the lower ground cannot contemplate the eighth ground, and the eighth ground cannot contemplate the ninth ground, the eighth ground is still contemplation. Only the ninth ground can be called inconceivable. Thus, even the tenth ground cannot contemplate the Buddha ground, the Buddha ground is inconceivable. The tenth ground is contemplation. If the Buddha ground can contemplate the Buddha ground, it is still contemplation. If so, what is liberation beyond contemplation? Furthermore, as the sutra says: When the Buddha enters samadhi, Shariputra (舍利弗, Śāriputra) cannot know. When Shariputra enters samadhi, Maudgalyayana (目連, Mahāmaudgalyāyana) cannot know. When Maudgalyayana enters samadhi, all Arhats cannot know. When Arhats enter samadhi, learners cannot know. When learners enter samadhi, those with the four roots of goodness cannot know. When those with the four roots of goodness enter samadhi, all non-Buddhists cannot contemplate. When non-Buddhists enter samadhi, the supernatural transformations cannot be contemplated by others. Even the skills and illusions of ordinary people cannot be contemplated by the world. All these are called inconceivable. If discussing contemplation, even reaching the Buddha is still contemplation. If discussing inconceivability, even the honey-making of wasps and the web-making of spiders are inconceivable.

網皆不可思議。是名共不可思議。皆有心數法之解脫。悉應是思議解脫也。豈可用此對不思議解脫相耶。問曰。若爾何故是不思議。答曰。不思議法性猶如虛空。無念無思湛然常寂。入一切諸法悉皆通達顯現。即是不共不思議也。不與一切通教三藏教三乘及諸凡夫共也。故涅槃經云。澄渟清凈即真解脫。法華經云。是法非思量分別之所能解般舟三昧經云。有心不知心。心者不見心。心起想即癡。無想即泥洹。大智論云。若分別憶想即是魔羅網。不動不分別是則為法印。此經云。若於佛法有所分別者名不如法。華嚴經云。究竟離虛妄無染如虛空。故知一切思量分別憶想畢竟不起名不思議。故涅槃經云。待水澄清珠相自現者。即不思議佛性理顯。不思議佛性顯即是不思議解脫也。問曰。共不思議者。下地思不能知上地。上地名不思議。上地思能知下地。下地名思議耶。答曰。雖復下地思不知上地上地思能知下地。皆是思量知非不思量知。故皆屬思議也。今不共不思議下地不以思思于上地。上地亦不以思思于下地。下地以不思思于上地而不能知上地。上地不思之智任運能知下地。下地不思故尚不能知上地思議之智。何況能知不思議之智。上地不思之智任運能知下地不思議之智。何況思議智耶。故知下地上地雖有知與不知。而

【現代漢語翻譯】現代漢語譯本網路是不可思議的（指其複雜性和廣闊性）。這被稱為共同的不可思議。所有這些都有心識和法則的解脫。難道都應該是可以思議的解脫嗎？怎麼能用這些來對比不可思議解脫的境界呢？問：如果這樣，為什麼說它是不可思議的呢？答：不可思議的法性就像虛空一樣，沒有念頭，沒有思慮，清澈而恒常寂靜。進入一切諸法，都能通達顯現，這就是不共同的不可思議。它不與一切通教、三藏教、三乘以及所有凡夫相同。所以《涅槃經》說：『澄澈清凈就是真正的解脫。』《法華經》說：『這種法不是思量分別所能理解的。』《般舟三昧經》說：『有心的人不知道心，心不能看見心。心中生起妄想就是愚癡，沒有妄想就是涅槃。』《大智度論》說：『如果分別憶想，那就是魔羅的羅網。不動不分別是法印。』這部經說：『如果對佛法有所分別，就叫做不如法。』《華嚴經》說：『究竟遠離虛妄，沒有污染，就像虛空一樣。』所以要知道，一切思量分別憶想畢竟不起，就叫做不可思議。所以《涅槃經》說：『等待水澄清，珠子的影像自然顯現。』這就是不可思議的佛性顯現。不可思議的佛性顯現就是不可思議的解脫。問：共同的不可思議是指，下地的思慮不能知道上地的境界，所以上地被稱為不可思議；上地的思慮能知道下地的境界，所以下地被稱為可以思議嗎？答：即使下地的思慮不能知道上地的境界，上地的思慮能知道下地的境界，這些都是通過思量來知曉的，不是通過不思量來知曉的。所以都屬於可以思議的範疇。現在不共同的不可思議是，下地不以思慮來思慮上地，上地也不以思慮來思慮下地。下地以不思慮來思慮上地，但不能知道上地的境界。上地不思慮的智慧，自然而然地能知道下地的境界。下地因為不思慮，尚且不能知道上地思議的智慧，更何況能知道不思議的智慧呢？上地不思慮的智慧，自然而然地能知道下地不思議的智慧，更何況思議的智慧呢？所以要知道，下地和上地雖然有知與不知，但是……

【English Translation】 English version The networks are inconceivable (referring to their complexity and vastness). This is called the common inconceivable. All of these have the liberation of mind and mental functions. Should all of these be conceivable liberations? How can these be used to compare with the state of inconceivable liberation? Question: If that's the case, why is it called inconceivable? Answer: The nature of inconceivable Dharma is like empty space, without thought or deliberation, clear and constantly tranquil. Entering all Dharmas, it can penetrate and manifest everything. This is the uncommon inconceivable. It is not shared with the teachings of the Shared Teaching (通教), the Three Storehouse Teaching (三藏教), the Three Vehicles (三乘), and all ordinary beings. Therefore, the Nirvana Sutra says: 'Clear and pure stillness is true liberation.' The Lotus Sutra says: 'This Dharma cannot be understood by thought or discrimination.' The Pratyutpanna Samadhi Sutra says: 'The mind with thoughts does not know the mind; the mind cannot see the mind. When thoughts arise in the mind, it is delusion; without thoughts, it is Nirvana.' The Mahaprajnaparamita Sastra says: 'If there is discrimination and recollection, it is the net of Mara. Non-movement and non-discrimination are the Dharma seal.' This sutra says: 'If one discriminates about the Buddha Dharma, it is called not according with the Dharma.' The Avatamsaka Sutra says: 'Ultimately, being apart from falsehood and without defilement is like empty space.' Therefore, know that when all thought, discrimination, and recollection do not arise, it is called inconceivable. Therefore, the Nirvana Sutra says: 'Waiting for the water to clear, the image of the pearl will naturally appear.' This is the manifestation of the inconceivable Buddha-nature. The manifestation of the inconceivable Buddha-nature is inconceivable liberation. Question: Does the common inconceivable mean that the thought of the lower ground cannot know the higher ground, so the higher ground is called inconceivable; and the thought of the higher ground can know the lower ground, so the lower ground is called conceivable? Answer: Even if the thought of the lower ground cannot know the higher ground, and the thought of the higher ground can know the lower ground, these are all known through thought, not through non-thought. Therefore, they all belong to the category of conceivable. Now, the uncommon inconceivable is that the lower ground does not use thought to think about the higher ground, and the higher ground does not use thought to think about the lower ground. The lower ground uses non-thought to think about the higher ground, but cannot know the higher ground. The wisdom of non-thought of the higher ground can naturally know the lower ground. Because the lower ground does not think, it cannot even know the wisdom of thought of the higher ground, let alone know the wisdom of non-thought? The wisdom of non-thought of the higher ground can naturally know the wisdom of non-thought of the lower ground, let alone the wisdom of thought? Therefore, know that although the lower and higher grounds have knowing and not knowing, but...

俱是不思議也。問曰。不思云何知有分別。答曰。四十二地寂照雖同。無明品品盡異。故下地未盡一品不能知上地。上地盡一品則能知下地。二乘乃至凡夫皆有此不思議理。而思量分別惑障所覆。未破無明憶想分別。故不能不思而知。諸佛菩薩無明憶想分別破。故不思而知。譬如初月昇天不作思念我照世界及照眾生。而眾生世界自然光顯。至十五日月圓滿之時。亦不念言我照彼顯。圓教所明佛菩薩亦爾。豈同瑩光也。問曰。若以不思議佛性顯湛然無思無念為不共不思議者。此與地人明八識湛然真修體顯復有何異。答曰。地人言。六識是分別識。七識是智障波浪識。八識是真常識。智識是緣修。八識若顯七識即滅。八識名真修。任運體融常寂。而攝大乘論云。七識是執見心。八識是無記無沒識。豈得言是真修耶。又今所明六識即是不思議解脫。豈有六識七識滅已八識真修為不思議解脫。所以者何。如鴦掘經云。所謂彼眼根于諸如來常具足無減修。了了分明見。乃至意根亦復如是。法華經明父母所生六根清凈。以自湛然照十方界境。豈有六識滅別有真緣修也。故經云。佛知一切眾生畢竟寂滅。即大涅槃不可覆滅。一切眾生不可覆滅。即是六識不可滅。又此經云。解脫者即諸法也。豈不即是六識十八界一切法。若爾豈得但約

【現代漢語翻譯】現代漢語譯本：這些都是不可思議的。問：如果不思議，怎麼知道有分別呢？答：四十二個階位的寂照雖然相同，但無明（avidya，佛教術語，指對事物真相的無知）的品類卻各有不同。因此，下地的眾生未斷盡一品無明，就不能瞭解上地的境界；而上地的菩薩斷盡一品無明，就能瞭解下地的境界。二乘（聲聞乘和緣覺乘）乃至凡夫，都具有這種不可思議的道理，但由於思量分別的迷惑障礙所覆蓋，沒有破除無明的憶想分別，所以不能在不思議中而知。諸佛菩薩破除了無明的憶想分別，所以能在不思議中而知。譬如新月升上天空，不會思念『我照耀世界及照耀眾生』，而眾生和世界自然顯現光明。到了十五日月圓滿的時候，也不會想『我照耀，所以他們顯現』。圓教（圓滿的教法）所闡明的佛菩薩也是這樣，難道能和螢火蟲的光芒相比嗎？問：如果以不可思議的佛性顯現湛然無思無念作為不共的不可思議，這與地論師所說的明瞭八識湛然真修的本體顯現，又有什麼不同呢？答：地論師說：六識是分別識，七識是智障波浪識，八識是真常識。智識是緣修（通過修行而產生的智慧），八識如果顯現，七識就會滅亡，八識名為真修，任運（自然而然）體融常寂。但《攝大乘論》說，七識是執見心，八識是無記無沒識，怎麼能說是真修呢？而且現在所闡明的六識就是不可思議解脫，難道會有六識七識滅亡后，八識真修成為不可思議解脫的說法嗎？為什麼這麼說呢？如《鴦掘經》所說：『所謂的眼根，對於諸如來常常具足，沒有減少修習，了了分明地見。』乃至意根也是這樣。《法華經》闡明父母所生的六根清凈，以自身湛然的光明照耀十方世界。難道會有六識滅亡后，另外存在真實的緣修嗎？所以經中說：『佛知道一切眾生畢竟寂滅，即是大涅槃，不可再滅。一切眾生不可再滅，即是六識不可滅。』又這部經說：『解脫就是諸法。』難道不就是六識、十八界（六根、六塵、六識）一切法嗎？如果這樣，怎麼能只約六識

【English Translation】 English version: All of these are inconceivable. Question: If it is inconceivable, how can we know there is differentiation? Answer: Although the stillness and illumination (samatha-vipassana) of the forty-two stages are the same, the categories of ignorance (avidya) are different in each stage. Therefore, beings in a lower stage, without exhausting even one category of ignorance, cannot understand the higher stages. Conversely, Bodhisattvas in a higher stage, having exhausted one category of ignorance, can understand the lower stages. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and even ordinary beings, all possess this inconceivable principle, but it is covered by the delusion and obstruction of thought and discrimination. Without breaking through the recollection and discrimination of ignorance, they cannot know through the inconceivable. Buddhas and Bodhisattvas have broken through the recollection and discrimination of ignorance, so they can know through the inconceivable. For example, when the new moon rises in the sky, it does not think, 'I illuminate the world and illuminate sentient beings,' yet sentient beings and the world naturally manifest light. When the moon is full on the fifteenth day, it also does not think, 'I illuminate, therefore they appear.' The Buddhas and Bodhisattvas explained in the Perfect Teaching (Round Teaching) are also like this. How can they be compared to the light of a firefly? Question: If the inconceivable Buddha-nature manifesting serene non-thought and non-mentation is taken as the uncommon inconceivable, how is this different from what the Dilun masters (Earth Treatise School) say about the manifestation of the pure and true cultivation of the eight consciousnesses? Answer: The Dilun masters say: the six consciousnesses are discriminating consciousnesses, the seventh consciousness is the consciousness of wisdom-obstructing waves, and the eighth consciousness is the true and constant consciousness. Wisdom-consciousness is conditioned cultivation (wisdom arising from practice). If the eighth consciousness manifests, the seventh consciousness will cease. The eighth consciousness is called true cultivation, naturally merging into constant stillness. However, the Mahāyānasaṃgraha (Compendium of the Mahayana) says that the seventh consciousness is the mind of clinging to views, and the eighth consciousness is the consciousness of neutral unawareness. How can it be said to be true cultivation? Moreover, what is now explained is that the six consciousnesses are inconceivable liberation. How can there be a saying that after the six and seven consciousnesses cease, the true cultivation of the eighth consciousness becomes inconceivable liberation? Why is this so? As the Aṅgulimālīya Sūtra says: 'The eye-faculty, for the Tathāgatas, is always complete, without diminishing cultivation, seeing clearly and distinctly.' And so it is with the mind-faculty. The Lotus Sūtra clarifies that the six faculties born of parents are pure, illuminating the ten directions with their own serene light. How can there be a separate true conditioned cultivation after the six consciousnesses cease? Therefore, the sutra says: 'The Buddha knows that all sentient beings ultimately enter into stillness, which is great Nirvana, and cannot be extinguished again. All sentient beings cannot be extinguished again, which means the six consciousnesses cannot be extinguished.' Furthermore, this sutra says: 'Liberation is all dharmas.' Is it not the six consciousnesses, the eighteen realms (six sense organs, six sense objects, and six consciousnesses), and all dharmas? If so, how can it only be about the six consciousnesses?

八識明不思議解脫。複次若論四不可說。非但不生不生八識不可說。不生生七識亦不可說。生不生生生六識亦不可說。若論有因緣故亦可得說。四悉檀因緣故亦可復說。而南北二道執真緣成佛不同。豈不墮自他見耶。若知如來常不說法。何有真緣兩修成佛可說之可諍乎。而諸經論有此文者。特是聖人赴機之說。何有法身大士。不以四悉檀赴緣接物。龍樹天親各有所說耶。皆是末代弘法失意執文偏朋耳。若得此意。不應問與他何異也。問曰。若以絕思量之心為不共不思議者。法華經意根清凈何得云思惟無量義說法亦無量終始不妄錯以持法華故。答曰。若不思議解脫離思議終非不思議。如無餘涅槃無所思惟。即是不離不思議有不思議也。故此經云。能善分別諸法相。于第一義而不動。以于諸法得自在。是故稽首此法王于諸法得自在者。即是於六識思議分別法中得自在名不思議解脫也。第三釋不思議解脫義者。上已總辨不思議解脫之相。但總義含蘊意趣難知。今明三種解脫。即是別相解釋。就此略為二意。一略分別三種解脫之相。二約十二因緣簡別三種思議不思議解脫。一明分別三種解脫相者。一真性解脫。二實慧解脫。三方便解脫。一明真性解脫者。此經云。淫怒癡性即是解脫。今明淫怒癡性。即是勝鬘經明。自性清凈心

【現代漢語翻譯】現代漢語譯本八識明不思議解脫。再說，如果討論四不可說，不僅僅是不生不滅的八識不可說，不生不滅的七識也不可說，生滅不滅的六識也不可說。如果說有因緣的緣故，也可以說。因為四悉檀（世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）的因緣，也可以再說。然而南北二宗執著于真如緣起成佛的觀點不同，難道不是落入了自見和他人之見嗎？如果知道如來從不說法，哪裡還有真如緣起和修行成佛可以爭論的呢？而各經論中有這些文字，特別是因為聖人應機說法。哪裡有法身大士不以四悉檀應緣接物呢？龍樹（Nāgārjuna）和天親（Vasubandhu）各有說法，都是末代弘法者失去本意，執著文字，偏袒一方罷了。如果明白了這個道理，就不應該問（南北二宗）與他人有什麼不同了。問：如果以斷絕思量的心為不共不思議，那麼《法華經》中意根清凈，怎麼能說思惟無量義，說法也無量，始終不虛妄錯亂，因為持誦《法華經》的緣故呢？答：如果不思議解脫離開了思議，終究不是不思議。如同無餘涅槃（nirvāṇa）沒有思惟，就是不離不思議而有不思議。所以此經說：『能善分別諸法相，于第一義而不動。以于諸法得自在，是故稽首此法王。』于諸法得自在，就是在六識思議分別法中得到自在，名為不思議解脫。第三，解釋不思議解脫的意義。上面已經總的辨明了不思議解脫的相狀，但總的意義包含深遠的意趣難以理解。現在說明三種解脫，就是分別解釋。就此略為兩種意義：一是略微分別三種解脫的相狀，二是約十二因緣簡別三種思議和不思議解脫。一是說明分別三種解脫的相狀：一、真性解脫，二、實慧解脫，三、方便解脫。一是說明真性解脫：此經說：『淫怒癡性即是解脫。』現在說明淫怒癡性，就是《勝鬘經》所說的自性清凈心。

【English Translation】 English version Eight Consciousnesses Manifesting Inconceivable Liberation. Furthermore, regarding the Four Unspeakables, not only is the non-arising and non-ceasing of the eight consciousnesses unspeakable, but also the non-arising and non-ceasing of the seven consciousnesses is unspeakable, and the arising and non-ceasing of the six consciousnesses is also unspeakable. If we speak of it due to causes and conditions, then it can be spoken of. Because of the causes and conditions of the Four Noble Truths (catuḥsatya) (Worldly Truth, Truth Suited to Individual Needs, Truth of Antidote, Ultimate Truth), it can be spoken of again. However, the Northern and Southern schools differ in their adherence to the view of attaining Buddhahood through True Causation. Aren't they falling into the views of self and others? If it is known that the Tathāgata (如來) never preaches the Dharma, then how can there be any True Causation and cultivation to attain Buddhahood that can be argued about? And those texts in various sutras and treatises are merely the words of the sages responding to the occasion. How can there be a Dharmakāya (法身) Bodhisattva (菩薩) who does not respond to circumstances and interact with beings using the Four Noble Truths? Nāgārjuna (龍樹) and Vasubandhu (天親) each have their own explanations, but they are all just later generations of Dharma propagators who have lost the original intention, clinging to the words and favoring one side. If you understand this meaning, you should not ask what the difference is between (the Northern and Southern schools) and others. Question: If the mind of severing thought is considered the uncommon and inconceivable, then how can the Lotus Sutra say that the root of intention is pure, and that contemplating immeasurable meanings and expounding the Dharma is also immeasurable, and that it is never false or confused, because of upholding the Lotus Sutra? Answer: If inconceivable liberation is separated from thought, it is ultimately not inconceivable. Just as nirvāṇa (涅槃) without remainder has no thought, it is not separate from the inconceivable and has the inconceivable. Therefore, this sutra says: 'Being able to skillfully distinguish the characteristics of all dharmas, yet remaining unmoved in the ultimate truth. Because one has attained freedom in all dharmas, therefore, I bow my head to this Dharma King.' Attaining freedom in all dharmas means attaining freedom in the six consciousnesses' thinking and discriminating dharmas, which is called inconceivable liberation. Third, explaining the meaning of inconceivable liberation. The above has already generally explained the characteristics of inconceivable liberation, but the general meaning contains profound implications that are difficult to understand. Now, explaining the three liberations is a separate explanation. In this, there are briefly two meanings: first, briefly distinguishing the characteristics of the three liberations; second, using the twelve links of dependent origination to distinguish the three kinds of conceivable and inconceivable liberation. First, explaining the characteristics of the three liberations: first, liberation of true nature; second, liberation of real wisdom; third, liberation of expedient means. First, explaining the liberation of true nature: This sutra says: 'The nature of lust, anger, and delusion is liberation.' Now, explaining the nature of lust, anger, and delusion is what the Śrīmālādevī Siṃhanāda Sūtra explains as the self-nature pure mind.

不為煩惱所染。若煩惱不能染。是則生死莫之能拘。性自無累名為解脫。故此經云。如優波離以心相得解脫時。寧有垢不。一切眾生心相無垢亦復如是。是名不思議真性解脫也。二明實慧解脫者。此經云。有方便慧解即是實慧解脫也。所以者何。故勝鬘經明。自性清凈心不為煩惱所染。不染而染。難可了知。祇猶染故即有五住煩惱界內外二種生死之所拘縛。若能方便巧修實慧。不斷癡愛起諸明脫。明與無明等亦不縛不脫。即是實慧不思議解脫也。三明方便解脫者。此經云。有慧方便解即是方便解脫也。祇是實慧分別則行於非道通達佛道。住不思議解脫種種變現。大用無方物所不測。和光利物而不同塵。自既無縛能解他縛故名不思議方便解脫也。二約十二因緣簡別三種思議不思議解脫不同者。約十二因緣三道以簡別也。一過去現在三支是煩惱道。二過去現在二支是業道。三現在未來七支是苦道。今明十二因緣三道辨三種解脫。分別思議不思議不同。若通教雖說苦道即是真性。乃是偏真法性之理說煩惱即空。空非實慧。雖明業道即空。空非方便。故非三種不思議解脫也。若別教說苦道非即是真性大般涅槃。而有真性涅槃之理。若生死苦道滅方顯真性得常住涅槃。明煩惱道不即是實慧。斷煩惱盡實慧方圓。明業道不即是方便

【現代漢語翻譯】現代漢語譯本不為煩惱所染。如果煩惱不能沾染，那麼生死就無法束縛。自性本來就沒有牽累，這叫做解脫。所以這部經說，就像優波離（Upali，佛陀十大弟子之一，持戒第一）以心領悟而解脫時，難道還有污垢嗎？一切眾生的心性本來就沒有污垢，也是這樣。這叫做不可思議的真性解脫。二、說明實慧解脫。這部經說，具有方便慧的解脫就是實慧解脫。為什麼呢？因為《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）闡明，自性清凈心不被煩惱所染，不染而染，難以理解。正因為被染污，所以有五住煩惱界（five abodes of defilement）內外兩種生死所束縛。如果能巧妙地修習實慧，不斷除愚癡和愛慾，生起光明和解脫，光明與無明等同，既不束縛也不解脫，這就是實慧不可思議的解脫。三、說明方便解脫。這部經說，具有智慧方便的解脫就是方便解脫。正是因為實慧的分別，才能在非道中行走，通達佛道，安住于不可思議的解脫，種種變化顯現，作用廣大而沒有侷限，事物無法測度。和光同塵而又不同於塵埃，自己既然沒有束縛，就能解脫他人的束縛，所以叫做不可思議的方便解脫。二、用十二因緣來區分三種思議和不可思議的解脫的不同。用十二因緣的三道來區分。一、過去和現在的三個支是煩惱道。二、過去和現在的兩個支是業道。三、現在和未來的七個支是苦道。現在用十二因緣的三道來辨別三種解脫，分別思議和不可思議的不同。如果通教（通於聲聞、緣覺、菩薩三乘的教法）雖然說苦道就是真性，但這只是偏頗的真法性之理，說煩惱即是空，但空不是實慧。雖然說明業道即是空，但空不是方便。所以不是三種不可思議的解脫。如果別教（藏、通、別、圓四教之一，指獨特的菩薩教法）說苦道不是真性大般涅槃（Mahāparinirvāṇa，大滅度），而是有真性涅槃的道理。如果生死苦道滅盡，才能顯現真性，得到常住涅槃。說明煩惱道不就是實慧，斷盡煩惱，實慧才能圓滿。說明業道不就是方便。

【English Translation】 English version Not stained by afflictions. If afflictions cannot stain, then birth and death cannot bind. The nature itself is without encumbrance, called liberation. Therefore, this sutra says, 'Like Upali (one of the Buddha's ten principal disciples, foremost in upholding the precepts) when he attained liberation through understanding with his mind, is there any defilement?' The mind-nature of all sentient beings is without defilement, just like that. This is called inconceivable true nature liberation. Second, explaining true wisdom liberation. This sutra says, 'Having skillful wisdom liberation is true wisdom liberation.' Why? Because the Śrīmālādevī Siṃhanāda Sūtra clarifies that the self-nature pure mind is not stained by afflictions. Not stained yet stained, difficult to understand. Precisely because it is stained, there are the five abodes of defilement and the two kinds of birth and death, internal and external, that bind. If one can skillfully cultivate true wisdom, constantly cutting off ignorance and craving, generating light and liberation, light and ignorance are equal, neither binding nor liberating, this is true wisdom inconceivable liberation. Third, explaining expedient liberation. This sutra says, 'Having wisdom expedient liberation is expedient liberation.' Precisely because of the discrimination of true wisdom, one can walk on non-paths, penetrate the Buddha path, abide in inconceivable liberation, with various transformations manifested, its function vast and without limitation, things cannot fathom. Harmonizing with the world while being different from the dust, since one is without bondage, one can liberate others' bondage, therefore it is called inconceivable expedient liberation. Second, using the twelve links of dependent origination to differentiate the differences between the three kinds of conceivable and inconceivable liberation. Differentiating using the three paths of the twelve links of dependent origination. First, the three links of the past and present are the path of afflictions. Second, the two links of the past and present are the path of karma. Third, the seven links of the present and future are the path of suffering. Now, using the three paths of the twelve links of dependent origination to distinguish the three kinds of liberation, differentiating the differences between conceivable and inconceivable. If the shared teaching (teaching common to the three vehicles of Śrāvakas, Pratyekabuddhas, and Bodhisattvas) although says that the path of suffering is true nature, this is only the biased truth of the nature of reality, saying that afflictions are emptiness, but emptiness is not true wisdom. Although explaining that the path of karma is emptiness, but emptiness is not expedient. Therefore, it is not the three kinds of inconceivable liberation. If the distinct teaching (one of the four teachings of Tiantai, referring to the unique Bodhisattva teaching) says that the path of suffering is not true nature Mahāparinirvāṇa (Great Extinction), but there is the principle of true nature Nirvana. If the path of suffering of birth and death is extinguished, then true nature can be manifested, attaining permanent abiding Nirvana. Explaining that the path of afflictions is not true wisdom, only when afflictions are completely cut off can true wisdom be perfected. Explaining that the path of karma is not expedient.

。斷業別起方便化物。是則十二因緣三道滅得三種解脫。雖辨真常三種解脫。猶是思議之相也。若圓教所明苦道即是不思議真性解脫。故此經云。一切眾生即大涅槃不可覆滅。煩惱即是實慧解脫故。譬如不下巨海不得無價寶珠。如是不入煩惱大海不得一切智寶之心。業道即是方便解脫。故此經云。以五逆相而得解脫亦不縛不脫能起自在之業。普門示現無緣無念。而有十法界三業利物。如磁石吸鐵也。所以此經明行於非道通達佛道。非道者即是十二因緣之三道也。通達佛道者即是不思議三種解脫也。三種非道不礙三種解脫之佛道。三種解脫之佛道不破十二因緣三種之非道。如須彌入芥無相礙也。即是三種不思議解脫之相。此三種解脫不縱不橫如世伊字名秘密藏。亦名不思議大解脫九。第四類通三法者。此三種解脫即是佛法諸三法之異名。佛法三種法門乃有多種。今略類通十種三法。一者三道。二者三識。三者三種佛性。四者三種般若。五者三種菩提。六者三種大乘。七者三種法身。八者三種涅槃。九者一體三寶。十者三德涅槃。一類通三道者。即是十二因緣三道也。真性解脫即苦道。實慧解脫即是煩惱道。方便解脫即是業道。一真性解脫即是苦道。文殊說如來種云。身為種。六入為種。此是正因種。種即是性。性即真性

【現代漢語翻譯】現代漢語譯本：斷滅行業，另外生起方便之化身。這樣，十二因緣和三道滅盡，就能獲得三種解脫。雖然辨明了真常的三種解脫，仍然是思議的表相。如果圓教所闡明的苦道就是不可思議的真性解脫。所以這部經說：『一切眾生即是大涅槃，不可再次滅度。』煩惱就是真實的智慧解脫。好比不深入大海就得不到無價的寶珠。如果不進入煩惱的大海，就得不到一切智慧寶藏之心。行業道就是方便解脫。所以這部經說：『以五逆之相而得到解脫，也不束縛也不解脫，能生起自在的行業。』普遍示現，沒有緣由沒有念頭，卻有十法界的三業利益眾生，如同磁石吸引鐵一樣。所以這部經闡明在非道中修行，通達佛道。非道就是十二因緣的三道。通達佛道就是不可思議的三種解脫。三種非道不妨礙三種解脫的佛道。三種解脫的佛道不破壞十二因緣的三種非道。如同須彌山進入芥子，沒有相互妨礙一樣。這就是三種不可思議解脫的表相。這三種解脫不縱不橫，如同世間的伊字，名為秘密藏，也名不思議大解脫。第四類是貫通三法，這三種解脫就是佛法中各種三法的不同名稱。佛法的三種法門有很多種，現在簡略地歸納貫通十種三法：一是三道，二是三識，三是三種佛性，四是三種般若（prajna，智慧），五是三種菩提（bodhi，覺悟），六是三種大乘（Mahāyāna，大乘佛教），七是三種法身（Dharmakāya，法身），八是三種涅槃（Nirvana，涅槃），九是一體三寶（Triratna，佛法僧三寶），十是三德涅槃。第一類是貫通三道，就是十二因緣的三道。真性解脫就是苦道。實慧解脫就是煩惱道。方便解脫就是業道。一真性解脫就是苦道。《文殊說如來種》中說：『身體是種子，六入是種子。』這是正因種子。種子就是性，性就是真性。

【English Translation】 English version: Severing karmic activities and separately arising expedient transformations, thus, with the extinction of the twelve links of dependent origination and the three paths, one attains the three liberations. Although discerning the true and constant three liberations, they are still aspects of conceptual thought. If the suffering path elucidated by the perfect teaching is the inconceivable true nature liberation, therefore this sutra says: 'All sentient beings are the great Nirvana (Nirvana, extinction of suffering) and cannot be extinguished again.' Afflictions are the liberation of true wisdom. It is like not obtaining priceless jewels without entering the great ocean. If one does not enter the great ocean of afflictions, one cannot obtain the mind of all-knowing wisdom treasure. The karmic path is the expedient liberation. Therefore this sutra says: 'Attaining liberation with the appearance of the five rebellious acts, neither bound nor unbound, able to arise the karma of self-mastery.' Universally manifesting, without conditions or thoughts, yet there are the three karmas of the ten dharma realms benefiting beings, like a magnet attracting iron. Therefore, this sutra elucidates practicing in the non-path, penetrating the Buddha path. The non-path is the three paths of the twelve links of dependent origination. Penetrating the Buddha path is the inconceivable three liberations. The three non-paths do not hinder the Buddha path of the three liberations. The Buddha path of the three liberations does not destroy the three non-paths of the twelve links of dependent origination. It is like Mount Sumeru (Mount Sumeru, the central world-mountain in Buddhist cosmology) entering a mustard seed without mutual obstruction. These are the aspects of the three inconceivable liberations. These three liberations are neither vertical nor horizontal, like the 'I' character in the world, named the secret treasury, also named the inconceivable great liberation. The fourth category is penetrating the three dharmas, these three liberations are different names for the various three dharmas in the Buddha Dharma. There are many kinds of the three Dharma gates of the Buddha Dharma, now briefly summarizing and penetrating ten kinds of three dharmas: first are the three paths, second are the three consciousnesses, third are the three Buddha-natures, fourth are the three prajnas (prajna, wisdom), fifth are the three bodhi (bodhi, enlightenment), sixth are the three Mahāyānas (Mahāyāna, Great Vehicle Buddhism), seventh are the three Dharmakāyas (Dharmakāya, Dharma Body), eighth are the three Nirvanas (Nirvana, extinction of suffering), ninth is the one-body three jewels (Triratna, Buddha, Dharma, Sangha), tenth is the three virtues of Nirvana. The first category is penetrating the three paths, which are the three paths of the twelve links of dependent origination. True nature liberation is the suffering path. Real wisdom liberation is the affliction path. Expedient liberation is the karma path. One true nature liberation is the suffering path. In the 'Manjushri Speaks of the Tathagata Seed' it says: 'The body is the seed, the six entrances are the seed.' This is the seed of the direct cause. Seed is nature, nature is true nature.

解脫也。二煩惱道即是實慧解脫者。文殊師利言。貪慾為種。瞋癡為種。此即了因種也。又此經云。若知無明性即是明。明即是實慧解脫也。三方便解脫即是業道者。文殊師利云。十不善道為種。此即緣因種。方便解脫之種也。種即是性。故涅槃經云。十二因緣名為佛性。即十二因緣三道。三道三種佛性也。二類通三識者。一波陀那識即六識。二阿陀那識即七識。三阿黎耶識即八識也。真性解脫即阿黎耶識。實慧解脫即七識。方便解脫即六識。問曰。攝大乘論說阿黎耶識是無記生死根本。何關真性解脫耶。答曰。若爾與地人用楞伽經豈不碩相逆。今研兩家所執。互有得失。若言阿黎耶識非本性清凈者。攝大乘論何故云。如地即是金土。黎耶識亦爾。染同於土。凈同於金。故知義通二邊。何兩家偏執。今說黎耶識即是真性解脫者如金。即是生死根本者如土。問曰。攝大乘論師說七識是執見之心。何得言是實慧解脫耶。答曰。轉迷成解。若離迷執何處別有實慧之解。故知七識非迷非解得說迷解。解故即是實慧解脫。問曰。六識是顛倒憶想分別應須斷除。何得即是方便解脫耶。答曰。六識非善非惡。隨緣起善起惡。菩薩若能知六識非善非惡而起善惡。同事化物和光不同塵。即是方便解脫也。三類通三種佛性者。一正因佛性。

二了因佛性。三緣因佛性。大涅槃經云。言佛性者亦一亦非一非一非非一。亦一者正因真正解脫也。非一者緣因佛性方便解脫也。非一非非一者了因佛性即是實慧解脫也。四類通三種般若者。一實相般若。二觀照般若。三方便般若。真性解脫即是實相般若。實慧解脫即觀照般若。方便解脫即方便般若。義推可解。五類通三種菩提者。一實相菩提。故此經云。佛知一切眾生即菩提相。二實智菩提。三方便菩提。真性解脫即實相菩提。實慧解脫即實智菩提。方便解脫即方便菩提。義推可解。六類通三種大乘者。一性乘。二得乘。三隨乘。一性乘者。涅槃經云。一切眾生即大乘也。二得乘者。即智慧能得理乘故名得乘。三隨乘者。即是大方便隨順智慧故名隨乘。真性解脫即是理乘。實慧解脫即是得乘。方便解脫即是隨乘也。七類通三種法身者。一法身佛。二報身佛。三應身佛。真性解脫即是法身。毗盧遮那佛性凈法身。實慧解脫即是報身。盧舍那佛凈滿法身也。方便解脫即是應身。釋迦牟尼佛應化法身也。義推可解。八類通三種涅槃者。一性凈涅槃。二圓凈涅槃。三方便凈涅槃。圓凈之名未見經文。有地論師云。方便凈涅槃出經文。義立應化涅槃。以為三涅槃也。若取義便。以圓凈為便。若取方便。方便凈為便。今明真性解

【現代漢語翻譯】現代漢語譯本二、了因佛性（Hetu-pratyaya-buddhatā）：指通過理解而顯現的佛性。三、緣因佛性（Adhipati-pratyaya-buddhatā）：指通過外緣幫助而顯現的佛性。《大涅槃經》（Mahāparinirvāṇa Sūtra）中說，佛性，既可以說是一，也可以說不是一，既不是一也不是非一。說『亦一』，指的是正因，是真正的解脫。說『非一』，指的是緣因佛性，是方便解脫。說『非一非非一』，指的是了因佛性，即是真實的智慧解脫。四、四類（指正因、緣因、了因、報因）貫通三種般若（Prajñā）：一、實相般若（Tattva-lakṣaṇa-prajñā）；二、觀照般若（Avalokita-prajñā）；三、方便般若（Upāya-prajñā）。真性解脫即是實相般若，實慧解脫即是觀照般若，方便解脫即是方便般若。其中含義可以推演理解。五、四類貫通三種菩提（Bodhi）：一、實相菩提（Tattva-lakṣaṇa-bodhi），因此經中說，佛知道一切眾生即是菩提之相；二、實智菩提（Satya-jñāna-bodhi）；三、方便菩提（Upāya-bodhi）。真性解脫即是實相菩提，實慧解脫即是實智菩提，方便解脫即是方便菩提。其中含義可以推演理解。六、四類貫通三種大乘（Mahāyāna）：一、性乘（Prakṛti-yāna）；二、得乘（Prāpti-yāna）；三、隨乘（Anuyāna）。一、性乘，《涅槃經》中說，一切眾生即是大乘。二、得乘，指的是通過智慧能夠獲得真理，因此稱為得乘。三、隨乘，指的是通過大方便隨順智慧，因此稱為隨乘。真性解脫即是理乘，實慧解脫即是得乘，方便解脫即是隨乘。七、四類貫通三種法身（Dharmakāya）：一、法身佛（Dharmakāya Buddha）；二、報身佛（Saṃbhogakāya Buddha）；三、應身佛（Nirmāṇakāya Buddha）。真性解脫即是法身，毗盧遮那佛（Vairocana Buddha）是性凈法身。實慧解脫即是報身，盧舍那佛（Locana Buddha）是凈滿法身。方便解脫即是應身，釋迦牟尼佛（Śākyamuni Buddha）是應化法身。其中含義可以推演理解。八、四類貫通三種涅槃（Nirvāṇa）：一、性凈涅槃（Prakṛti-pariśuddha-nirvāṇa）；二、圓凈涅槃（Sampūrṇa-pariśuddha-nirvāṇa）；三、方便凈涅槃（Upāya-pariśuddha-nirvāṇa）。圓凈涅槃這個名稱未見於經文。有地論師說，方便凈涅槃出自經文，義理上可以建立應化涅槃，作為三種涅槃之一。如果取義理上的方便，就以圓凈涅槃為方便；如果取方便之名，就以方便凈涅槃為方便。現在說明真性解脫

【English Translation】 English version Two, Hetu-pratyaya-buddhatā (了因佛性): refers to the Buddha-nature manifested through understanding. Three, Adhipati-pratyaya-buddhatā (緣因佛性): refers to the Buddha-nature manifested through the help of external conditions. The Mahāparinirvāṇa Sūtra (大涅槃經) says that Buddha-nature can be said to be one, or not one, or neither one nor not one. 'Also one' refers to the direct cause, which is true liberation. 'Not one' refers to the conditional cause Buddha-nature, which is expedient liberation. 'Neither one nor not one' refers to the manifesting cause Buddha-nature, which is the liberation of true wisdom. Four, the four categories (referring to direct cause, conditional cause, manifesting cause, and retributive cause) connect with the three Prajñās (般若): One, Tattva-lakṣaṇa-prajñā (實相般若); Two, Avalokita-prajñā (觀照般若); Three, Upāya-prajñā (方便般若). True nature liberation is Tattva-lakṣaṇa-prajñā, true wisdom liberation is Avalokita-prajñā, and expedient liberation is Upāya-prajñā. The meaning can be inferred and understood. Five, the four categories connect with the three Bodhis (菩提): One, Tattva-lakṣaṇa-bodhi (實相菩提), therefore this sutra says that the Buddha knows that all sentient beings are the aspect of Bodhi; Two, Satya-jñāna-bodhi (實智菩提); Three, Upāya-bodhi (方便菩提). True nature liberation is Tattva-lakṣaṇa-bodhi, true wisdom liberation is Satya-jñāna-bodhi, and expedient liberation is Upāya-bodhi. The meaning can be inferred and understood. Six, the four categories connect with the three Mahāyānas (大乘): One, Prakṛti-yāna (性乘); Two, Prāpti-yāna (得乘); Three, Anuyāna (隨乘). One, Prakṛti-yāna, the Nirvana Sutra says that all sentient beings are the Mahāyāna. Two, Prāpti-yāna, refers to obtaining truth through wisdom, hence it is called Prāpti-yāna. Three, Anuyāna, refers to following wisdom through great expediency, hence it is called Anuyāna. True nature liberation is the principle vehicle, true wisdom liberation is the attainment vehicle, and expedient liberation is the following vehicle. Seven, the four categories connect with the three Dharmakāyas (法身): One, Dharmakāya Buddha (法身佛); Two, Saṃbhogakāya Buddha (報身佛); Three, Nirmāṇakāya Buddha (應身佛). True nature liberation is the Dharmakāya, Vairocana Buddha (毗盧遮那佛) is the pure Dharmakāya of nature. True wisdom liberation is the Saṃbhogakāya, Locana Buddha (盧舍那佛) is the pure and complete Dharmakāya. Expedient liberation is the Nirmāṇakāya, Śākyamuni Buddha (釋迦牟尼佛) is the manifested Dharmakāya. The meaning can be inferred and understood. Eight, the four categories connect with the three Nirvāṇas (涅槃): One, Prakṛti-pariśuddha-nirvāṇa (性凈涅槃); Two, Sampūrṇa-pariśuddha-nirvāṇa (圓凈涅槃); Three, Upāya-pariśuddha-nirvāṇa (方便凈涅槃). The name Sampūrṇa-pariśuddha-nirvāṇa is not found in the scriptures. Some masters of the Daśabhūmika-sūtra-śāstra say that Upāya-pariśuddha-nirvāṇa comes from the scriptures, and in terms of meaning, Nirmāṇakāya-nirvāṇa can be established as one of the three Nirvāṇas. If taking the convenience of meaning, then Sampūrṇa-pariśuddha-nirvāṇa is convenient; if taking the name of convenience, then Upāya-pariśuddha-nirvāṇa is convenient. Now explaining true nature liberation

脫即性凈涅槃。實慧解脫即圓凈涅槃。方便解脫即方便凈涅槃也。問曰。若明三種解脫類通三種般若。何得複用三種解脫類通三種涅槃。般若是因名。涅槃是果稱。是則因果混亂之過耶。答曰。別義經論有時作此說。圓通了義之教般若涅槃並通因果。故智度論云。若如法觀。佛般若與涅槃是三則一相其實無有異。又涅槃三德不縱不橫。豈得般若不至果耶。九類通一體三寶者。真性解脫即法寶。實慧解脫即佛寶。故涅槃經云。諸佛所師所謂法也。以法常故諸佛亦常。方便解脫即是僧寶。應身內和外同。十法界與一切眾生和合。亦能令一切入大和合海。備三和故是真僧也。十類通三德涅槃者。一法身。二般若。三解脫。真性解脫即法身。實慧解脫即摩訶般若。方便解脫即解脫也。故涅槃經云。諸佛菩薩隨所調伏眾生之處名為解脫。若斷煩惱離生死名為解脫者。與二乘何異。今明大乘解脫而生五道示現其身。自既無縛能解他縛。此三德不縱不橫。如首羅三目。名秘密藏成大涅槃。三種解脫三道三識三佛性三般若三種菩提三大乘三佛三涅槃三寶亦復如是。皆不縱不橫如世伊字名秘密藏名大解脫。即是大涅槃百句解脫。法華明一切解脫也。第五約教簡別思議不思議者。問曰。三藏教之位是不思議不。答曰。三藏教三乘若教若證皆

【現代漢語翻譯】現代漢語譯本：脫離（脫即）就是自性清凈的涅槃（性凈涅槃）。實智（實慧）的解脫就是圓滿清凈的涅槃（圓凈涅槃）。方便的解脫就是方便清凈的涅槃（方便凈涅槃）。問：如果說三種解脫可以類比貫通三種般若（prajna，智慧），為什麼又用三種解脫來類比貫通三種涅槃（nirvana，寂滅）呢？般若是因，涅槃是果，這樣豈不是因果混淆了嗎？答：在個別的經論中有時會這樣說。但在圓融通達究竟意義的教義中，般若和涅槃是可以貫通因果的。所以《智度論》（Mahaprajnaparamita-sastra）說，如果如法觀察，佛的般若與涅槃三者是一體的，實際上沒有差別。而且涅槃的三德（法身、般若、解脫）不是縱向排列也不是橫向排列，難道般若不能達到涅槃的果位嗎？九類貫通一體三寶（Triratna，佛法僧）：真性解脫就是法寶（Dharma-ratna）。實智解脫就是佛寶（Buddha-ratna）。所以《涅槃經》（Nirvana Sutra）說，諸佛的老師就是法。因為法是永恒的，所以諸佛也是永恒的。方便解脫就是僧寶（Sangha-ratna）。應化身內在和諧，外在相同，十法界（Ten realms）與一切眾生和諧相處，也能讓一切眾生進入大和諧之海。具備這三種和諧，才是真正的僧寶。十類貫通三德涅槃：一法身（Dharmakaya），二般若（Prajna），三解脫（vimukti）。真性解脫就是法身。實智解脫就是摩訶般若（Mahaprajna，大智慧）。方便解脫就是解脫。所以《涅槃經》說，諸佛菩薩隨著所調伏眾生的地方而示現解脫。如果斷除煩惱，脫離生死才叫解脫，那和二乘（聲聞乘和緣覺乘）有什麼區別？現在說明大乘（Mahayana）的解脫，即使生於五道（地獄、餓鬼、畜生、人、天）也能示現其身。自己既然沒有束縛，就能解開他人的束縛。這三德不是縱向排列也不是橫向排列，就像首羅（Sura）的三隻眼睛一樣，名為秘密藏，成就大涅槃。三種解脫、三道（三乘道）、三識（三種意識）、三佛性（三種佛性）、三般若、三種菩提（Bodhi，覺悟）、三大乘、三佛、三涅槃、三寶也是如此。都不縱不橫，就像世間的伊字一樣，名為秘密藏，名為大解脫，就是大涅槃的百句解脫。《法華經》（Lotus Sutra）闡明一切解脫。第五，根據教義來簡別思議和不可思議。問：三藏教（Tripitaka，經律論三藏）的果位是可思議的還是不可思議的？答：三藏教的三乘（聲聞乘、緣覺乘、菩薩乘），無論是教義還是證悟，都...

【English Translation】 English version: 'To be free' (Tuoji) is the inherently pure Nirvana (Xingjing Niepan). 'Real wisdom' (Shihui) liberation is the perfectly pure Nirvana (Yuanjing Niepan). 'Expedient' (Fangbian) liberation is the expediently pure Nirvana (Fangbian Jing Niepan). Question: If the three types of liberation can be analogously connected to the three types of Prajna (wisdom), why use the three types of liberation to analogously connect to the three types of Nirvana (extinction)? Prajna is the cause, and Nirvana is the effect. Isn't this a confusion of cause and effect? Answer: Some scriptures and treatises sometimes say this. However, in the teachings of perfect and thorough understanding, Prajna and Nirvana can connect both cause and effect. Therefore, the 'Mahaprajnaparamita-sastra' says that if one observes according to the Dharma, the Buddha's Prajna and Nirvana are one, and there is actually no difference. Moreover, the three virtues of Nirvana (Dharmakaya, Prajna, and Vimukti) are neither vertical nor horizontal. Can Prajna not reach the fruit of Nirvana? The nine categories connect the one body of the Three Jewels (Triratna): True nature liberation is the Dharma Jewel (Dharma-ratna). Real wisdom liberation is the Buddha Jewel (Buddha-ratna). Therefore, the 'Nirvana Sutra' says that the teacher of all Buddhas is the Dharma. Because the Dharma is eternal, so are the Buddhas. Expedient liberation is the Sangha Jewel (Sangha-ratna). The manifested body is internally harmonious and externally the same. The Ten Realms are in harmony with all sentient beings, and can also lead all sentient beings into the sea of great harmony. Possessing these three harmonies is the true Sangha Jewel. The ten categories connect the three virtues of Nirvana: First, Dharmakaya (Dharma body). Second, Prajna (wisdom). Third, Vimukti (liberation). True nature liberation is the Dharmakaya. Real wisdom liberation is Mahaprajna (great wisdom). Expedient liberation is liberation. Therefore, the 'Nirvana Sutra' says that the Buddhas and Bodhisattvas manifest liberation in the places where they tame sentient beings. If cutting off afflictions and leaving birth and death is called liberation, what is the difference between that and the Two Vehicles (Sravakayana and Pratyekabuddhayana)? Now, explaining the Mahayana liberation, even if born in the Five Paths (hell, hungry ghosts, animals, humans, and gods), one can manifest their body. Since one is free from bondage, one can untie the bonds of others. These three virtues are neither vertical nor horizontal, like the three eyes of Sura, called the secret treasury, achieving great Nirvana. The three types of liberation, the three paths (three vehicles), the three consciousnesses, the three Buddha-natures, the three Prajnas, the three Bodhis (enlightenment), the three Mahayanas, the three Buddhas, the three Nirvanas, and the Three Jewels are also the same. They are neither vertical nor horizontal, like the 'I' character in the world, called the secret treasury, called great liberation, which is the hundred-sentence liberation of great Nirvana. The 'Lotus Sutra' elucidates all liberation. Fifth, distinguish between conceivable and inconceivable based on doctrine. Question: Is the position of the Tripitaka teaching conceivable or inconceivable? Answer: The three vehicles of the Tripitaka teaching, whether doctrine or realization, are all...

非不思議也。問曰。通教位名不思議不。答曰。若明因通果通。通教三乘若教若證皆非不思議。若以別接通。教是思議證是不思議以圓接通。教證皆是不思議也。問曰。別教約位是不思議不。答曰。別教教是思議。證位有思議有不思議。三十心真證是思議。似證是相似不思議。登地已上證道皆是不思議也。若用圓接別。教證皆是不思議也。問曰。別若稟思議之教。何得證不思議之理。答曰。如三藏拙度。說見有得道發真悟第一義諦。即是通教第一義諦也。問曰。圓教明位悉是不思議不。答曰。圓教若教若證皆是不思議也。所以者何。圓滿修多羅詮不思議之理。即是教不思議。未稟教修習之人即是理即不思議。初聞不思議圓教信心領納。即名字即不思議。隨喜五品弟子即觀行即不思議。得六根清凈是相似即不思議。初住發真乃至等覺是分證真實即不思議解脫也。妙覺極地即是究竟即不思議解脫也。若法華明開權顯實。前三若數若證皆是不思議也。第六約觀心明不思議解脫者。若知淫怒癡性即是解脫。巧用觀心不斷不隨觀心畢竟清凈即是不思議解脫之義也。故此經云。諸佛解脫當於一切眾生心行中求。若能如是而求即有三種解脫氣分。類一切三法在一念觀心也。第七合人法通經者。人是毗摩羅詰即凈無垢稱三義如前分別。

【現代漢語翻譯】現代漢語譯本並非不可思議。問：通教的位次名為不可思議嗎？答：如果明瞭因通果通，通教的三乘，無論是教法還是證悟，都不是不可思議。如果用別教接通教，教法是可思議的，證悟是不可思議的。如果用圓教接通教，教法和證悟都是不可思議的。問：別教約位是不可思議嗎？答：別教的教法是可思議的，證悟的位次有可思議的，也有不可思議的。三十心中的真證是可思議的，相似的證悟是相似的不可思議。登地以上證悟的道都是不可思議的。如果用圓教接別教，教法和證悟都是不可思議的。問：別教如果稟受可思議的教法，怎麼能證得不可思議的理呢？答：比如三藏拙度，說見有得道，發真悟第一義諦（paramārtha-satya），那就是通教的第一義諦。問：圓教明位的都是不可思議嗎？答：圓教無論是教法還是證悟，都是不可思議的。為什麼呢？圓滿的修多羅（sūtra）詮釋不可思議的道理，那就是教不可思議。沒有稟受教法修習的人，就是理即不可思議。初聞不可思議的圓教，信心領納，就是名字即不可思議。隨喜五品弟子，就是觀行即不可思議。得六根清凈，是相似即不可思議。初住發真乃至等覺，是分證真實即不可思議解脫。妙覺極地，就是究竟即不可思議解脫。如果《法華經》明開權顯實，前三若數若證都是不可思議的。第六，約觀心明不可思議解脫，如果知道淫怒癡（rāga, dvesha, moha）的自性就是解脫，巧妙地運用觀心，不斷不隨，觀心畢竟清凈，這就是不可思議解脫的意義。所以此經說：『諸佛解脫應當於一切眾生心行中求。』如果能夠這樣而求，即有三種解脫氣分，類似一切三法在一念觀心中。第七，合人法通經，人是毗摩羅詰（Vimalakīrti），即凈無垢稱，三義如前分別。

【English Translation】 English version It is not inconceivable. Question: Is the position of the Shared Teaching called inconceivable? Answer: If the cause is understood and the effect is understood, then the three vehicles of the Shared Teaching, whether teaching or realization, are not inconceivable. If the Distinct Teaching is connected to the Shared Teaching, the teaching is conceivable, and the realization is inconceivable. If the Perfect Teaching is connected to the Shared Teaching, both the teaching and the realization are inconceivable. Question: Is the Distinct Teaching, in terms of position, inconceivable? Answer: The teaching of the Distinct Teaching is conceivable. The positions of realization are both conceivable and inconceivable. The true realization in the Thirty Minds is conceivable. The similar realization is a resemblance, which is inconceivable. The realization of the path from the stage of the ground (bhūmi) and above is all inconceivable. If the Perfect Teaching is used to connect to the Distinct Teaching, both the teaching and the realization are inconceivable. Question: If the Distinct Teaching receives a conceivable teaching, how can it realize an inconceivable principle? Answer: For example, the crude deliverance of the Tripiṭaka (Tripiṭaka) says that seeing existence and attaining the path, generating true enlightenment and realizing the First Noble Truth (paramārtha-satya), is the First Noble Truth of the Shared Teaching. Question: Is the position of the Perfect Teaching all inconceivable? Answer: The Perfect Teaching, whether teaching or realization, is all inconceivable. Why? The complete sūtra (sūtra) explains the inconceivable principle, which is the inconceivable teaching. Those who have not received the teaching and practiced are the inconceivable principle. Initially hearing the inconceivable Perfect Teaching and accepting it with faith is the inconceivable name. Rejoicing in the five grades of disciples is the inconceivable practice. Attaining purity of the six senses is the inconceivable resemblance. Initially dwelling and generating truth, up to near-perfect enlightenment, is the partial realization of true inconceivable liberation. The ultimate ground of wonderful enlightenment is the ultimate inconceivable liberation. If the Lotus Sūtra reveals the provisional and manifests the real, the previous three, whether number or realization, are all inconceivable. Sixth, explaining inconceivable liberation in terms of contemplating the mind, if one knows that the nature of lust, anger, and delusion (rāga, dvesha, moha) is liberation, skillfully using contemplation of the mind, neither interrupting nor following, the contemplation of the mind is ultimately pure, which is the meaning of inconceivable liberation. Therefore, this sūtra says: 'The liberation of all Buddhas should be sought in the mind and actions of all sentient beings.' If one can seek in this way, there are three kinds of liberation, similar to all three dharmas in one thought of contemplating the mind. Seventh, combining the person and the dharma to connect the sūtra, the person is Vimalakīrti (Vimalakīrti), which means pure, stainless, and renowned. The three meanings are distinguished as before.

法即真性實慧方便之三法也。人若離法則非能弘之人。法若離人則非所弘之法。今人法相成。人是弘法之人。法是所弘之法約人明凈即真性也。約人明無垢即實慧無惑義也。約人明稱即是方便稱根緣也。人與法合即是住不思議解脫種種示現。故能輔佛弘三種解脫之法。方便解脫化諸凡夫。實慧解脫折諸聲聞。真性解脫訶諸菩薩。室內問疾一品明諸佛國土皆空。顯不思議解脫之大果。現於權疾。託疾興教。為生實疾菩薩三觀之善破三種實疾也。不思議解脫品重成於果。觀眾生品佛道品入不二法門品香積品重成三觀之因。辨果明因。因果雖殊。皆是說不思議解脫之教也。一期化緣既訖。故掌擎大眾還歸佛所。表所化之徒緣縛既斷當生凈國成凈佛國土之行。又欲遠益未來故勸供養斯法付屬流通。皆是闡揚不思議三種解脫之大道也。

維摩經玄疏卷第五大正藏第 38 冊 No. 1777 維摩經玄疏

維摩經玄疏卷第六

天臺山修禪寺沙門智顗撰

前明此經玄義大段開為五重。第一大段釋名略竟。今次第二大段辨此經之正意。如國必有王。教必有主也。就此略用七意解釋。

第一正辨體　第二簡偽顯真　第三入實相門　第四一法異門　第五為眾經體　第六約觀心　第七通釋此經

【現代漢語翻譯】現代漢語譯本：法，即真性（True Nature）、實慧（Real Wisdom）、方便（Expedient Means）這三種法。人如果離開了法，就不是能夠弘揚佛法的人；法如果離開了人，就不是所要弘揚的法。現在人與法互相成就。人是弘揚佛法的人，法是所要弘揚的法。從人的角度闡明清凈，就是真性；從人的角度闡明沒有垢染，就是實慧，沒有疑惑的意思；從人的角度闡明相稱，就是方便，是適合根機和因緣。人與法合一，就是安住于不可思議解脫，種種示現。所以能夠輔助佛陀弘揚三種解脫之法：方便解脫化度各種凡夫，實慧解脫折服各種聲聞（Śrāvaka），真性解脫呵斥各種菩薩（Bodhisattva）。《室內問疾品》闡明諸佛國土皆是空性，彰顯不可思議解脫的巨大果報，示現在權巧的疾病中，借托疾病來興起教化，為的是使生病的菩薩通過三觀的修習來破除三種真實的疾病。《不思議解脫品》再次成就於果報。《觀眾生品》、《佛道品》、《入不二法門品》、《香積品》再次成就三觀之因。辨別果報，闡明原因。原因和果報雖然不同，都是在說不可思議解脫的教義。一期的教化因緣已經結束，所以掌擎大眾迴歸佛陀之處，表示所教化的人們因緣的束縛已經斷除，應當往生凈土，成就清凈佛國土的修行。又爲了長遠地利益未來，所以勸勉供養此法，囑託流通，都是在闡揚不可思議三種解脫的大道。

《維摩經玄疏》卷第五大正藏第 38 冊 No. 1777 《維摩經玄疏》

《維摩經玄疏》卷第六

天臺山修禪寺沙門智顗撰

前面已經闡明此經的玄義，大段分為五重。第一大段解釋經名已經大致結束。現在接著第二大段辨明此經的正意。如同國家必定有國王，教義必定有主旨。就此略用七種意思來解釋：

第一，正辨體；第二，簡偽顯真；第三，入實相門；第四，一法異門；第五，為眾經體；第六，約觀心；第七，通釋此經。

【English Translation】 English version: The 'Dharma' refers to the three Dharmas of True Nature, Real Wisdom, and Expedient Means. If a person is separated from the Dharma, they are not one who can propagate it. If the Dharma is separated from a person, it is not the Dharma to be propagated. Now, people and Dharma accomplish each other. A person is one who propagates the Dharma, and the Dharma is what is propagated. Explaining purity from the perspective of a person is True Nature. Explaining absence of defilement from the perspective of a person is Real Wisdom, meaning without delusion. Explaining appropriateness from the perspective of a person is Expedient Means, which is suitable for faculties and conditions. The union of person and Dharma is abiding in inconceivable liberation, manifesting in various ways. Therefore, one can assist the Buddha in propagating the three Dharmas of liberation: Expedient Means liberation transforms various ordinary beings, Real Wisdom liberation subdues various Śrāvakas (hearers), and True Nature liberation admonishes various Bodhisattvas. The 'Chapter on Visiting the Sick' elucidates that all Buddha lands are empty, revealing the great fruit of inconceivable liberation, manifested in skillful illness, using illness to initiate teaching, in order to enable sick Bodhisattvas to break through three real illnesses through the practice of the Three Contemplations. The 'Chapter on Inconceivable Liberation' re-establishes the fruit. The 'Chapter on Seeing Sentient Beings', 'Chapter on the Buddha Path', 'Chapter on Entering the Dharma Gate of Non-duality', and 'Chapter on the Fragrant Accumulation Buddha Land' re-establish the cause of the Three Contemplations. Distinguishing the fruit and elucidating the cause. Although cause and fruit are different, they are all speaking of the doctrine of inconceivable liberation.

Since the karmic conditions for a period of teaching have ended, the assembly is led back to the Buddha, indicating that the karmic bonds of those who have been taught have been severed, and they should be reborn in the Pure Land, accomplishing the practice of a pure Buddha land. Furthermore, in order to benefit the future, they are encouraged to make offerings to this Dharma and entrusted to circulate it, all of which is to expound the great path of the three inconceivable liberations.

Vimalakīrti-nirdeśa-sūtra Commentary, Scroll 5 T.D. Vol. 38, No. 1777, Vimalakīrti-nirdeśa-sūtra Commentary

Vimalakīrti-nirdeśa-sūtra Commentary, Scroll 6

Composed by Śramaṇa Zhiyi of Tiantai Mountain Chan Temple

Previously, the profound meaning of this sutra was explained, divided into five major sections. The first major section, explaining the name of the sutra, is roughly completed. Now, the second major section clarifies the main intention of this sutra. Just as a country must have a king, a teaching must have a main theme. Here, seven meanings are briefly used to explain:

First, Correctly Identify the Substance; Second, Distinguish Falsehood and Reveal Truth; Third, Enter the Gate of Real Mark; Fourth, One Dharma with Different Aspects; Fifth, The Substance for All Sutras; Sixth, Based on Contemplating the Mind; Seventh, General Explanation of This Sutra.

第一正辨經體者。此經以不思議真性解脫為體也。真性解脫義如前廣辨。就此略為二意。一者正辨此經體。二明須知經體。一正明不思議真性為此經體者。若他明此經多用權實為體。體即是宗。今但以不思議真性解脫為體者。如天無二日國無兩主。若權實為體者。權實既是二法。是則一教便有兩體。今但用不思議真性解脫為體者。真性即是一實之理。若用一實之理為體。即無兩體之過也。所言真性解脫者。此經云淫怒癡性即是解脫。今言淫怒癡性即是真性。真性即是實相一實諦之異名也。大涅槃經明一實諦即是真法。若法非真不名實諦。問曰。上說真諦即是思議解脫之理。今何故說真實之性即是不思議解脫之理。答曰。上是偏真之真。今依大涅槃經以明實諦。實諦者即是不思議圓真。圓真法性即是真性解脫。真性解脫即無八倒。無八倒者即是真性解脫。真性解脫無有虛妄。無虛妄者即是真性解脫。真性解脫即是大乘。大乘即是真性解脫。真性解脫即非八魔。非八魔即是真性解脫。真性解脫即是一道清凈。一道清凈即是真性解脫。真性解脫即是常樂我凈。常樂我凈即是不可思議真性解脫。不可思議真性解脫即是此經之正體也。如此真性豈同偏真哉。二明須知經體者。若尋經失旨事同調達。雖讀六萬法藏不免現身墮

【現代漢語翻譯】現代漢語譯本

第一，正確辨明經的本體。這部經以不可思議的真性解脫為本體。真性解脫的意義如前文詳細辨析。就此略分為兩層意思：一是正確辨明此經的本體；二是說明必須瞭解經的本體。一是正確說明不可思議的真性是此經的本體。如果其他地方說明此經多用權實為本體，本體即是宗旨。現在只用不可思議的真性解脫為本體，就像天無二日，國無兩主。如果用權實為本體，權實既然是二法，那麼一部經便有兩個本體。現在只用不可思議的真性解脫為本體，真性即是一實之理。如果用一實之理為本體，就沒有兩個本體的過失。所說的真性解脫，這部經說『淫怒癡性即是解脫』，現在說淫怒癡性即是真性。真性即是實相、一實諦的異名。大涅槃經闡明一實諦即是真法。如果法不是真實的，便不能稱為實諦。問：上面說真諦即是思議解脫之理，現在為什麼說真實的性即是不思議解脫之理？答：上面是偏真之真，現在依據大涅槃經來闡明實諦。實諦即是不思議圓真。圓真法性即是真性解脫。真性解脫即是沒有八倒。沒有八倒即是真性解脫。真性解脫沒有虛妄。沒有虛妄即是真性解脫。真性解脫即是大乘（Mahayana）。大乘即是真性解脫。真性解脫即是非八魔。非八魔即是真性解脫。真性解脫即是一道清凈。一道清凈即是真性解脫。真性解脫即是常樂我凈。常樂我凈即是不可思議真性解脫。不可思議真性解脫即是此經的正體。如此真性豈能等同於偏真呢？二是說明必須瞭解經的本體。如果尋經而迷失宗旨，就如同調達（Devadatta）一般，即使讀了六萬法藏，也免不了現世墮落。

【English Translation】 English version

Firstly, to correctly discern the substance of the Sutra. This Sutra takes inconceivable true nature liberation as its substance. The meaning of true nature liberation has been extensively discussed earlier. Regarding this, there are two main points: first, to correctly discern the substance of this Sutra; second, to clarify the necessity of understanding the Sutra's substance. The first is to correctly state that the inconceivable true nature is the substance of this Sutra. If others explain this Sutra as primarily using provisional and real (teachings) as its substance, the substance is the doctrine. Now, only inconceivable true nature liberation is taken as the substance, just as 'there are not two suns in the sky, nor two rulers in a country.' If provisional and real (teachings) are taken as the substance, since provisional and real are two dharmas, then one teaching would have two substances. Now, only inconceivable true nature liberation is taken as the substance, true nature being the principle of one reality. If the principle of one reality is taken as the substance, there is no fault of having two substances. What is meant by true nature liberation is that this Sutra says, 'The nature of lust, anger, and ignorance is liberation.' Now it is said that the nature of lust, anger, and ignorance is true nature. True nature is another name for reality, the one true reality. The Mahaparinirvana Sutra clarifies that the one true reality is the true dharma. If a dharma is not true, it cannot be called true reality. Question: Above, it was said that true reality is the principle of conceivable liberation. Why is it now said that the true nature is the principle of inconceivable liberation? Answer: The above is the truth of partial truth. Now, based on the Mahaparinirvana Sutra, the true reality is clarified. True reality is inconceivable perfect truth. Perfect truth dharma-nature is true nature liberation. True nature liberation is without the eight inversions. Without the eight inversions is true nature liberation. True nature liberation is without falsehood. Without falsehood is true nature liberation. True nature liberation is the Mahayana. The Mahayana is true nature liberation. True nature liberation is non-eight demons. Non-eight demons is true nature liberation. True nature liberation is the one path of purity. The one path of purity is true nature liberation. True nature liberation is permanence, bliss, self, and purity. Permanence, bliss, self, and purity is inconceivable true nature liberation. Inconceivable true nature liberation is the very substance of this Sutra. How can such true nature be equated with partial truth? The second is to clarify the necessity of understanding the Sutra's substance. If one seeks the Sutra but loses its essence, it is like Devadatta, even if one reads the sixty thousand dharmas, one cannot avoid falling in this very life.

大地獄。槃特但誦一偈成羅漢道。如大智論說聲聞經有三法印。無常無我寂滅涅槃印。小乘經有此印。即是小乘了義經。行人稟教能得道也。若無三法印即是不了義經。聞者未必出離生死。一切大乘經但有一法印。所謂諸法實相。若大乘經有實相印。即是大乘了義經。聞者乃可得菩薩道。若無諸法實相印即是不了義經。聞者多墮二邊不能得無生忍也。複次若無實相印。雖說種種願行猶濫魔之所說。所以者何。魔王亦能說種種願行。但不能說諸法實相。故大智論云。除諸法實相其餘一切皆是魔事。諸法實相即是真性解脫之異名也。問曰。聲聞經何故但用三法印。摩訶衍教何故但用一實相印。答曰。聲聞根鈍著重故。須說三法印令厭生死苦欣涅槃樂。菩薩大悲根利易悟。生死即涅槃相能不捨生死不取涅槃入不二法門。故佛但說諸法實相印也。問曰。若言國無二主。大乘經但用一法體。聲聞經遂以三為體。豈非三主之過。答曰。如君強不須輔相。君弱則輔相共治國。聲聞經法相理弱故須三印治。破愛觀無常。破見觀無我。若入苦忍真明俱得寂滅也。第二明簡偽顯真者即為三意。一者正明簡偽顯真。二約共不共教簡別同異。三約諦明去取。一明簡偽顯真者。實理幽微真偽難別。但凡夫所習若教若行莫不各以為真。故尋學之徒必

【現代漢語翻譯】大地獄（Narakas）。槃特（Pantha）但誦一偈而成阿羅漢道。如《大智度論》（Mahaprajnaparamita Shastra）所說，聲聞經有三法印：無常（Anitya）、無我（Anatma）、寂滅涅槃（Shanta Nirvana）印。小乘經有此印，即是小乘了義經。修行人稟受教誨能得道。若無三法印即是不了義經，聞者未必能出離生死。一切大乘經但有一法印，所謂諸法實相（Tathata）。若大乘經有實相印，即是大乘了義經，聞者乃可得菩薩道。若無諸法實相印即是不了義經，聞者多墮二邊不能得無生法忍（Anutpattika-dharma-kshanti）。複次，若無實相印，雖說種種願行猶濫魔之所說。所以者何？魔王亦能說種種願行，但不能說諸法實相。故《大智度論》云：『除諸法實相，其餘一切皆是魔事。』諸法實相即是真性解脫之異名也。問曰：聲聞經何故但用三法印？摩訶衍教（Mahayana）何故但用一實相印？答曰：聲聞根鈍著重故，須說三法印令厭生死苦欣涅槃樂。菩薩大悲根利易悟，生死即涅槃相，能不捨生死不取涅槃入不二法門。故佛但說諸法實相印也。問曰：若言國無二主，大乘經但用一法體，聲聞經遂以三為體，豈非三主之過？答曰：如君強不須輔相，君弱則輔相共治國。聲聞經法相理弱故須三印治：破愛觀無常，破見觀無我，若入苦忍真明俱得寂滅也。第二明簡偽顯真者即為三意：一者正明簡偽顯真，二約共不共教簡別同異，三約諦明去取。一明簡偽顯真者：實理幽微真偽難別，但凡夫所習若教若行莫不各以為真，故尋學之徒必

【English Translation】 The great hells (Narakas). Pantha attained Arhatship by reciting a single verse. As the Mahaprajnaparamita Shastra says, the Sravaka (Śrāvaka) scriptures have three Dharma seals: impermanence (Anitya), non-self (Anatma), and the quiescence of Nirvana (Shanta Nirvana). The Hinayana scriptures have these seals, which means they are definitive Hinayana scriptures. Practitioners who receive these teachings can attain the path. If there are no three Dharma seals, then they are non-definitive scriptures, and those who hear them may not be able to escape birth and death. All Mahayana scriptures have only one Dharma seal, which is called the Suchness of all Dharmas (Tathata). If a Mahayana scripture has the seal of Suchness, then it is a definitive Mahayana scripture, and those who hear it can attain the Bodhisattva path. If there is no seal of the Suchness of all Dharmas, then it is a non-definitive scripture, and those who hear it will often fall into the two extremes and not be able to attain the forbearance of non-origination (Anutpattika-dharma-kshanti). Furthermore, if there is no seal of Suchness, even if various vows and practices are spoken of, they are still mixed with what is spoken by demons. Why is this? The demon king can also speak of various vows and practices, but he cannot speak of the Suchness of all Dharmas. Therefore, the Mahaprajnaparamita Shastra says: 'Except for the Suchness of all Dharmas, everything else is the work of demons.' The Suchness of all Dharmas is another name for true nature and liberation. Question: Why do the Sravaka scriptures only use the three Dharma seals? Why does the Mahayana (Mahāyāna) teaching only use one seal of Suchness? Answer: Because the Sravakas have dull roots and are heavily attached, it is necessary to speak of the three Dharma seals to make them weary of the suffering of birth and death and rejoice in the bliss of Nirvana. Bodhisattvas have great compassion, sharp roots, and are easily enlightened. Birth and death are the aspect of Nirvana, and they can neither abandon birth and death nor grasp Nirvana, entering the non-dual Dharma gate. Therefore, the Buddha only speaks of the seal of the Suchness of all Dharmas. Question: If it is said that a country cannot have two rulers, and the Mahayana scriptures only use one Dharma body, while the Sravaka scriptures use three as the body, isn't this the fault of having three rulers? Answer: It is like a strong ruler who does not need assistants, but a weak ruler needs assistants to govern the country together. The Dharma aspect of the Sravaka scriptures is weak, so it needs the three seals to govern: breaking attachment by contemplating impermanence, breaking views by contemplating non-self. If one enters the forbearance of suffering, true understanding and quiescence are both attained. The second point, clarifying the genuine and revealing the true, has three meanings: first, directly clarifying the genuine and revealing the true; second, distinguishing similarities and differences based on shared and unshared teachings; and third, clarifying what to abandon and what to take based on the Truths. The first point, clarifying the genuine and revealing the true: the true principle is profound and subtle, and it is difficult to distinguish between the genuine and the false. However, all teachings and practices that ordinary people learn are regarded as true, so those who seek learning must

須自以智力研核真偽。就此即為二意。一簡非實相。二顯正實相。一簡非實相者即為三。一世俗經書所明非實相。二外人經書所明非實相。三聲聞經教所明非實相。一世間經書所明非實相者。世間經書所明但為安國治家賞善罰惡。仁義禮智誠信孝敬養生養性之道。皆是愛論。乃至釋提桓因種種善論。諸梵天王說出欲論。五通之人神仙之論。亦皆是屬愛之戲論。戲論破慧眼不見於真實。是故皆非實相也。二明外人經書所明非實相者。外道多起身邊邪見。或計神及世間常是事實余妄語。乃至或計神及世間非常非無常是事實余妄語。如是墮十四難生六十二見。雖各謂是實非實相也。以其各各因見起諸煩惱作種種行業流轉生死。是故諸有言教皆是屬見戲論。戲論破慧眼不見於真實。故非諸法實相也。三明聲聞經教非實相者。聲聞經多明無常無我破壞諸法說盡苦涅槃。且聲聞人厭畏生死觀無常。斷結即身欲入涅槃。不能深求諸法實相。故不明實相也。二顯真實相者。摩訶衍教所明為利根菩薩如法相說。多明第一義悉檀。菩薩大悲為眾生故求無上道。不計劫數深觀諸法。不滯二邊一心常寂。如水澄清珠相自現。得諸法實相。故摩訶衍經教所明有真諸法實相。真諸法實相者即不思議真性解脫。此經之體也。二約共不共教簡別同異者。

【現代漢語翻譯】現代漢語譯本：應當自己用智慧來研究覈實真偽。就此可以分為兩層意思：一是簡別非實相，二是顯明真實相。一是簡別非實相，又分為三種：一是世俗經書所闡明的非實相，二是外道經書所闡明的非實相，三是聲聞經教所闡明的非實相。一是世間經書所闡明的非實相：世間經書所闡明的，不過是安邦治國、獎善懲惡、仁義禮智誠信孝敬、養生養性之道，都是愛慾之論，乃至釋提桓因（Śakro devānām indraḥ，帝釋天）的種種善論，諸梵天王（Brahmā，色界諸天之王）所說的出離欲論，五通之人、神仙的理論，也都是屬於愛慾的戲論。戲論會破滅智慧之眼，使人不能見到真實，因此都不是實相。二是闡明外道經書所闡明的非實相：外道大多生起關於身邊的邪見，或者認為神和世間是常，是事實，其餘是妄語；甚至或者認為神和世間既不是常也不是無常，是事實，其餘是妄語。這樣墮入十四難，產生六十二見。雖然各自認為自己是真實的，但都不是實相。因為他們各自因為這些見解而生起各種煩惱，造作種種行為，流轉于生死之中。因此，所有這些言教都屬於見解上的戲論。戲論會破滅智慧之眼，使人不能見到真實，所以不是諸法的實相。三是闡明聲聞經教所闡明的非實相：聲聞經大多闡明無常、無我，破壞諸法，說盡苦涅槃。而且聲聞之人厭惡畏懼生死，觀察無常，斷除煩惱后就想進入涅槃，不能深入尋求諸法的實相，所以不明瞭實相。二是顯明真實相：摩訶衍（Mahāyāna，大乘）教所闡明的是為利根菩薩如法相說，大多闡明第一義悉檀（paramārtha-siddhānta，第一義諦）。菩薩以大悲心爲了眾生的緣故，尋求無上道，不計較時間長短，深入觀察諸法，不執著於二邊，一心常處於寂靜之中，如同水澄清后，寶珠的相狀自然顯現，從而得到諸法的實相。所以摩訶衍經教所闡明的是真實的諸法實相。真實的諸法實相就是不可思議的真性解脫，這是此經的本體。二是根據共通和不共通的教義來簡別同異：

【English Translation】 English version: One should personally use their wisdom to investigate and verify the truth. Regarding this, there are two meanings: first, to distinguish what is not the true reality; second, to reveal the true reality. The first, distinguishing what is not the true reality, is further divided into three: first, what is explained by worldly scriptures is not the true reality; second, what is explained by non-Buddhist scriptures is not the true reality; third, what is explained by Śrāvaka (聲聞，hearer) teachings is not the true reality. First, what is explained by worldly scriptures is not the true reality: what is explained by worldly scriptures is merely about governing the country and managing the family, rewarding the good and punishing the wicked, the ways of benevolence, righteousness, propriety, wisdom, trustworthiness, filial piety, respect, nourishing life, and cultivating nature. All of these are discussions of desire, even the various good discussions of Śakro devānām indraḥ (釋提桓因，the lord of gods), the discussions of detachment from desire spoken by the Brahmā (梵天，god of creation) kings, and the theories of those with the five supernatural powers and immortals, are all playful discussions belonging to desire. Playful discussions destroy the eye of wisdom, preventing one from seeing the truth. Therefore, they are not the true reality. Second, explaining that what is explained by non-Buddhist scriptures is not the true reality: non-Buddhists mostly give rise to perverse views about the self and what is around them, or they consider the self and the world to be permanent, which is the truth, and the rest is false speech; or even consider the self and the world to be neither permanent nor impermanent, which is the truth, and the rest is false speech. Thus, they fall into the fourteen unanswerable questions and give rise to the sixty-two views. Although each claims to be true, they are not the true reality. Because they each give rise to various afflictions based on these views, create various actions, and transmigrate through birth and death. Therefore, all these teachings belong to playful discussions of views. Playful discussions destroy the eye of wisdom, preventing one from seeing the truth. Therefore, they are not the true reality of all dharmas. Third, explaining that what is explained by Śrāvaka (聲聞，hearer) teachings is not the true reality: Śrāvaka scriptures mostly explain impermanence, non-self, destroying all dharmas, and speaking of the exhaustion of suffering and Nirvāṇa (涅槃，cessation). Moreover, Śrāvakas are disgusted and fearful of birth and death, observe impermanence, and want to enter Nirvāṇa immediately after cutting off afflictions, without deeply seeking the true reality of all dharmas. Therefore, they do not understand the true reality. Second, revealing the true reality: what is explained by Mahāyāna (摩訶衍，Great Vehicle) teachings is spoken according to the Dharma for Bodhisattvas (菩薩，enlightenment being) with sharp faculties, mostly explaining the paramārtha-siddhānta (第一義悉檀，ultimate truth). Bodhisattvas, with great compassion for the sake of sentient beings, seek the unsurpassed path, without counting the number of kalpas (劫，eon), deeply observing all dharmas, not clinging to the two extremes, with one mind constantly in stillness. Like clear water, the appearance of a pearl naturally manifests, thus attaining the true reality of all dharmas. Therefore, what is explained by Mahāyāna scriptures is the true reality of all dharmas. The true reality of all dharmas is the inconceivable true nature of liberation, which is the essence of this scripture. Second, distinguishing similarities and differences based on common and uncommon teachings:

就此即為二。一約共二乘說般若。明法性實相有同有異。二約不共二乘說般若。明法性實相但異非同。一約共般若明法性實相為大乘經體有同有異者即為三意。一約通教。二約別教。三約圓教。一約通教明同異者。所言同者。即是同入偏真之法性也。所言異者。三乘雖同入法性。而不無深淺之異。但斷正使侵習習盡。如前通教分別。聲聞入淺但斷正使。緣覺小深侵除習氣。菩薩能窮法性之底習氣都盡也。譬如三獸渡河。水雖是一兔馬象腳有短長。故入水不無淺深之別。水雖是一而深淺有異也。二約共說般若別教明空不空辨法性同異者。涅槃經云。第一義空名為智慧。智者見空及與不空。聲聞辟支佛但見於空不見不空。聲聞菩薩同見於空。是則法性理一名之為同。菩薩能見不空。不空即是智慧之性名見佛性即是異也。譬如三獸渡河。二獸浮渡但知水軟。若象浮渡出沒到底。浮知水軟。到底著地知非軟也。問曰。不空為當有故名見不空。為無空故名不空也。答曰。具有二意。有故是不空者。智慧性故非空也。無故說不空者。真諦法性之理即是空。此空畢竟不可得故故言不空。言不空者即是非真諦法性之空也。故大智論云。空有二種。一者但空二者不可得空。聲聞唯得但空。智慧猶如螢光。菩薩得但空得不可得空。智慧猶如

【現代漢語翻譯】現代漢語譯本：關於此即為二。第一，依據共二乘（共同趨向于聲聞乘和緣覺乘的兩種修行方式）來說般若（智慧），闡明法性（諸法實相）實相（真實不虛的性質）有相同之處也有不同之處。第二，依據不共二乘（不共同趨向于聲聞乘和緣覺乘的兩種修行方式）來說般若，闡明法性實相只有不同之處，沒有相同之處。第一，依據共般若（共同的智慧）闡明法性實相作為大乘（Mahayana）經典的本體，有相同之處也有不同之處，這可以分為三種含義。第一，依據通教（三乘共通的教法）。第二，依據別教（大乘不共二乘的教法）。第三，依據圓教（最圓滿的教法）。第一，依據通教闡明相同和不同之處。所說的相同之處，就是共同進入偏真（不究竟的真理）的法性。所說的不同之處，三乘（聲聞乘、緣覺乘、菩薩乘）雖然共同進入法性，但並非沒有深淺的差異。斷除見思惑（正使）以及習氣（煩惱的殘餘），如同前面通教所分別的那樣。聲聞（Sravaka）進入較淺，只是斷除見思惑。緣覺（Pratyekabuddha）稍微深入，侵除習氣。菩薩（Bodhisattva）能夠窮盡法性的根本，習氣全部斷盡。譬如三種野獸渡河，水雖然是一樣的，但兔子、馬、象的腳有長短。所以進入水中不免有深淺的差別。水雖然是一樣的，但深淺有差異。第二，依據共說般若的別教闡明空與不空，辨別法性的相同和不同。《涅槃經》（Nirvana Sutra）說：『第一義空（最究竟的空性）名為智慧，智者見到空以及不空。』聲聞、辟支佛（Pratyekabuddha，即緣覺）只見到空，見不到不空。聲聞菩薩（Bodhisattva）共同見到空，這就是法性理一，名稱上是相同的。菩薩能夠見到不空，不空就是智慧的性質，名為見到佛性，這就是不同之處。譬如三種野獸渡河，兩種野獸浮在水面渡河，只知道水是軟的。如果象浮在水面渡河，時而沒入水中，時而到達河底。浮在水面知道水是軟的，到達河底接觸到地面，就知道水並非總是軟的。問：不空是因為有才名為見到不空，還是因為沒有空才名為不空呢？答：兩種含義都有。因為有所以是不空，是因為有智慧的性質，所以不是空。因為無所以說不空，是因為真諦（真實的道理）法性的道理就是空。這種空畢竟不可得，所以說不空。所說的不空，就是非真諦法性的空。所以《大智論》（Mahaprajnaparamita-sastra）說：『空有兩種，一種是但空，一種是不可得空。』聲聞唯獨得到但空，智慧猶如螢火蟲的光芒。菩薩得到但空，也得到不可得空，智慧猶如……

【English Translation】 English version: Regarding this, there are two aspects. First, based on the Two Vehicles in common (the two paths leading to Sravaka and Pratyekabuddha), explain Prajna (wisdom), clarifying that the Dharma-nature (the true nature of all phenomena) and Reality (the true and unwavering nature) have both similarities and differences. Second, based on the Two Vehicles not in common (the two paths not commonly leading to Sravaka and Pratyekabuddha), explain Prajna, clarifying that the Dharma-nature and Reality only have differences and no similarities. First, based on Common Prajna (shared wisdom), clarify that the Dharma-nature and Reality serve as the essence of Mahayana (Great Vehicle) scriptures, having both similarities and differences, which can be divided into three meanings. First, based on the Common Teaching (teachings common to the three vehicles). Second, based on the Distinct Teaching (teachings of the Mahayana not shared with the two vehicles). Third, based on the Perfect Teaching (the most complete teaching). First, based on the Common Teaching, clarify the similarities and differences. The so-called similarities are the common entry into the Dharma-nature of Partial Truth (incomplete truth). The so-called differences are that although the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) commonly enter the Dharma-nature, there are still differences in depth. Cutting off the delusions of views and thoughts (fundamental delusions) as well as habitual tendencies (residual afflictions), as distinguished in the previous Common Teaching. Sravakas (Hearers) enter shallowly, only cutting off the delusions of views and thoughts. Pratyekabuddhas (Solitary Buddhas) enter slightly deeper, eroding habitual tendencies. Bodhisattvas (Enlightenment Beings) are able to exhaust the root of the Dharma-nature, with all habitual tendencies completely cut off. For example, three beasts crossing a river, although the water is the same, the feet of the rabbit, horse, and elephant have lengths. Therefore, entering the water inevitably has differences in depth. Although the water is the same, the depths are different. Second, based on the Distinct Teaching of Common Prajna, clarify emptiness and non-emptiness, distinguishing the similarities and differences of the Dharma-nature. The Nirvana Sutra says: 'The First Meaning of Emptiness (the most ultimate emptiness) is called wisdom, and the wise see emptiness as well as non-emptiness.' Sravakas and Pratyekabuddhas only see emptiness and do not see non-emptiness. Sravakas and Bodhisattvas commonly see emptiness, which is the Dharma-nature, one in principle, and the name is the same. Bodhisattvas are able to see non-emptiness, and non-emptiness is the nature of wisdom, called seeing the Buddha-nature, which is the difference. For example, three beasts crossing a river, two beasts float on the water to cross, only knowing that the water is soft. If an elephant floats on the water to cross, sometimes submerging in the water and sometimes reaching the bottom of the river. Floating on the water knows that the water is soft, and reaching the bottom touching the ground knows that the water is not always soft. Question: Is non-emptiness called seeing non-emptiness because it exists, or is it called non-emptiness because there is no emptiness? Answer: Both meanings exist. Because it exists, it is non-empty, because it has the nature of wisdom, so it is not empty. Because it does not exist, it is said to be non-empty, because the principle of True Reality (true principle) and Dharma-nature is emptiness. This emptiness is ultimately unattainable, so it is said to be non-empty. The so-called non-emptiness is the emptiness of the Dharma-nature that is not True Reality. Therefore, the Mahaprajnaparamita-sastra says: 'There are two kinds of emptiness, one is mere emptiness, and the other is unattainable emptiness.' Sravakas only attain mere emptiness, and wisdom is like the light of a firefly. Bodhisattvas attain mere emptiness and also attain unattainable emptiness, and wisdom is like...

日光。二乘同得但空故名為同。菩薩得不可得空名為異也。譬如掘土。除土至泥。除泥若圓至水也。三約共說般若教明不思議法性實相有同異者。聲聞入法性唯見法性。如虛空無所有。菩薩諸佛入法性實相亦見法性如虛空。能于如虛空法性中開佛知見。圓照法界一切法也。同入如虛空法性無所有故名之為同。諸佛菩薩能于如虛空法性中圓照一切法界。即是不思議法性故名為異也。故身子領解云。同共一法中而不得此事。嗚呼深自責。云何而自欺。是則略明共般若共二乘說。而上中下根利鈍不同。故於一法性通別圓三種之異也。譬如石有金性。有人破石得金。而不能作種種𨥁珰環釧。有人得金能用作種種𨥁珰環釧而不能變金為丹。有人能變金成丹。服之得仙五通無閡也。金性是一。而得者三種不同也。二約不共說般若明法性實相為大乘經體一向異者。二乘所見偏真不得言同也。就此為二意。一別教二圓教。一約不共般若別教明法性實相。斷除二障離生死涅槃二邊。別以不空之理自性清凈心如來藏理為法性實相。是則聲聞在座如聾如啞也。譬如破礦得真金異頗梨也。真金不可破壞。隨意作種種器。頗梨易破。不得迴轉作種種器也。二約不共般若圓教明法性實相為大乘經體者。一切諸法即是佛性涅槃如來藏也。是則二乘在座

【現代漢語翻譯】現代漢語譯本日光（指佛的光芒）。二乘（聲聞乘和緣覺乘）共同證得『但空』，因此稱為『同』。菩薩證得『不可得空』，因此稱為『異』。譬如挖掘泥土，除去泥土直至泥漿，除去泥漿如果順利就能到達水源。關於共同宣說的般若教義，闡明不思議法性實相的『同』與『異』：聲聞乘進入法性時，只見到法性，如同虛空一無所有。菩薩和諸佛進入法性實相時，也見到法性如同虛空，但能在如同虛空的法性中開啟佛的知見，圓滿照耀法界一切法。共同進入如同虛空的法性，一無所有，因此稱之為『同』。諸佛菩薩能在如同虛空的法性中圓滿照耀一切法界，這就是不思議法性，因此稱之為『異』。所以舍利弗（佛陀的十大弟子之一，以智慧著稱）領悟理解說：『共同處於同一法中，卻不能理解此事。』嗚呼，深深地自我責備，『為何要這樣自欺欺人？』這就是簡略地說明共同般若與二乘的關聯，因為上、中、下根器的人利鈍不同，所以在同一法性中存在通、別、圓三種差異。譬如石頭具有金的性質，有人破開石頭得到金子，卻不能用金子製作各種精美的𨥁珰（耳飾）、環釧（手鐲）。有人得到金子，能用它製作各種精美的𨥁珰、環釧，卻不能將金子變成丹藥。有人能將金子變成丹藥，服用后得道成仙，獲得五神通，沒有任何阻礙。金的性質是相同的，但獲得金子的人有三種不同。二、關於不共同宣說的般若，闡明法性實相作為大乘經的本體，完全是『異』：二乘所見是片面的真理，不能說是『同』。就此分為兩種含義：一、別教，二、圓教。一、關於不共同般若的別教，闡明法性實相，斷除二障（煩惱障和所知障），脫離生死和涅槃二邊，特別以不空的道理、自性清凈心、如來藏的道理作為法性實相。這樣，聲聞乘在座就像聾子和啞巴一樣。譬如破開礦石得到真金和異頗梨（一種透明的寶石）。真金不可破壞，可以隨意製作各種器物。頗梨容易破碎，不能迴轉製作各種器物。二、關於不共同般若的圓教，闡明法性實相作為大乘經的本體：一切諸法就是佛性、涅槃、如來藏。這樣，二乘在座...

【English Translation】 English version Sunlight (referring to the light of the Buddha). The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) both attain 'mere emptiness' (但空), hence they are called 'same' (同). Bodhisattvas attain 'unattainable emptiness' (不可得空), hence they are called 'different' (異). It is like digging soil, removing soil until mud, removing mud until water if successful. Regarding the Prajñā teachings commonly expounded, clarifying the 'sameness' and 'difference' of the inconceivable Dharma-nature Reality: When Śrāvakas enter Dharma-nature, they only see Dharma-nature, like empty space, without anything. When Bodhisattvas and Buddhas enter Dharma-nature Reality, they also see Dharma-nature like empty space, but they can open the Buddha's knowledge and vision within the Dharma-nature like empty space, fully illuminating all Dharmas of the Dharma-realm. Entering the Dharma-nature like empty space together, without anything, hence it is called 'same'. Buddhas and Bodhisattvas can fully illuminate all Dharma-realms within the Dharma-nature like empty space, which is the inconceivable Dharma-nature, hence it is called 'different'. Therefore, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) realized and understood, saying: 'Together in the same Dharma, yet unable to understand this matter.' Alas, deeply self-reproaching, 'Why deceive oneself like this?' This is a brief explanation of the common Prajñā in relation to the Two Vehicles, because the capacities of beings of superior, middling, and inferior faculties differ, hence there are three differences of common, distinct, and perfect within the same Dharma-nature. It is like a stone having the nature of gold. Someone breaks the stone and obtains gold, but cannot use the gold to make various exquisite 𨥁珰 (ear ornaments) and bracelets (環釧). Someone obtains gold and can use it to make various exquisite 𨥁珰 and bracelets, but cannot transform the gold into elixir. Someone can transform gold into elixir, and upon consuming it, attains immortality and the five supernatural powers, without any obstruction. The nature of gold is the same, but the attainers of gold are of three different types. Two, regarding the Prajñā not commonly expounded, clarifying Dharma-nature Reality as the essence of the Mahāyāna sūtras, it is entirely 'different': What the Two Vehicles see is partial truth, and cannot be said to be 'same'. Regarding this, there are two meanings: one, the Distinct Teaching (別教); two, the Perfect Teaching (圓教). One, regarding the Distinct Teaching of the Prajñā not commonly expounded, clarifying Dharma-nature Reality, cutting off the two obscurations (afflictive obscurations and cognitive obscurations), and departing from the two extremes of Saṃsāra and Nirvāṇa, especially taking the principle of non-emptiness, the self-nature pure mind, and the Tathāgatagarbha principle as Dharma-nature Reality. In this case, the Śrāvakas in the assembly are like the deaf and mute. It is like breaking open ore to obtain true gold and different crystal (異頗梨, a type of transparent gemstone). True gold cannot be broken and can be used to make various objects at will. Crystal is easily broken and cannot be turned around to make various objects. Two, regarding the Perfect Teaching of the Prajñā not commonly expounded, clarifying Dharma-nature Reality as the essence of the Mahāyāna sūtras: all Dharmas are Buddha-nature, Nirvāṇa, and Tathāgatagarbha. In this case, the Two Vehicles in the assembly...

如聾如啞。譬若如意寶珠非頗梨珠。豈可言同也。三約諦分別者。明法性實相之理不出諦也。故須約諦分別。但諦有三種。一者三諦。二者二諦。三者一諦。一約三諦分別法性實相為此經體者即為二意。一略明三諦。二明去取。一略明三諦者。一俗諦二真諦三中道第一義諦。三諦義略如前四教所詮分別。二去取者。俗諦但是凡人所見之理故非此經體也。真諦即是二乘所見之理亦非此經體也。中道第一義諦即是法性實相。即此經之正體。二明約二諦分別法性實相為此經之體者亦為二意。一者略明二諦相。二者去取。一略明二諦相者。二諦有二種。一者理外二諦。二者理內二諦。一理外二諦者。不約佛性以明二諦也。即是猶處門外止宿草菴。今明此理外二諦即有三種。一者隨情二諦。二者情智二諦。三者隨智二諦。一明隨情二諦者。如諸論師撰二諦義。集古今乃有數十家明二諦義不同。又尋諸經論明二諦之相。亦有種種不同也。但二諦既是審實之理。何得異說不同。若一家為是。眾家並非。孰能判其是也。今作三種二諦通釋眾家所明二諦。若有文證則皆可用諸經論異說皆無滯也。故云諸佛常依二諦說法。但二諦之理不應有異。而諸師及眾經論異說不同者。皆是隨情之二諦也。隨世界為人對治第一義四悉檀所辨之根情也。眾

生根情種種不同。佛教所明二諦何止數十家之異。乃有無量不同。故涅槃經云。分別二諦有無量相。我于彼經竟不說之此何謂也。而末代各明一種二諦不受眾家異說。將非大失乎。二明隨情智二諦者。如上所明種種二諦。隨世界為人對治之情。聞說未悟者。皆束為世諦。若種種異說二諦為向道之人。聞說即悟發真慧眼見第一義。即是隨智之真諦也。是則情智合辨有二諦之殊。故涅槃經云。如世人心所見者名為世諦。出世人心所見名為第一義諦。三隨智二諦者。二乘聖人發真無漏。法眼慧眼所見二諦之理也。若為凡說如示盲者白相。故妙勝定經明。文殊釋迦因地諍二諦義墮三惡道。見迦葉佛說二諦。即是顯隨智二諦不可以情求也。若以情求執諍。則同釋迦文殊因地執隨情二諦之過非也。問曰。二諦為定是理為定是教。答曰。有師言並是理。有師言二諦並是教。有師言俗諦是教真諦是理。故經云。皆以世諦名字故說非第一義。今詳此三家明義互有得失也。應四句分別。若約隨情二諦。二諦並是教。是則二諦皆可說也。故有種種二諦。諸師所用不同。經論所明各別。若就隨情智二諦。即俗諦是教真諦是理。是則俗是可說真不可說也。若就隨智二諦。二諦皆是理。是則二諦皆不可說也。若約隨智世諦。隨情真諦是則俗是不可說

【現代漢語翻譯】現代漢語譯本眾生因各自的根性和情感而有不同的理解。佛教所闡明的二諦（satya-dvaya，真諦和俗諦）的差異何止數十家之多，實則有無量種不同。所以《涅槃經》（Nirvana Sutra）說：『分別二諦有無量相。』我于彼經竟不說之，此何謂也？而末世之人各自闡明一種二諦，不接受其他各家的不同說法，這難道不是很大的缺失嗎？二、明隨情智二諦：如上所闡明的種種二諦，是隨著世人為對治煩惱而產生的情感。聽聞這些二諦，尚未開悟的人，都將其歸結為世俗諦（samvrti-satya）。如果種種不同的二諦說法是為那些追求真理的人而設，聽聞后就能立即開悟，生髮真正的智慧之眼，見到第一義諦（paramartha-satya），這就是隨智的真諦。因此，情感和智慧共同辨別，就有了二諦的差別。所以《涅槃經》說：『如世人心所見者名為世諦，出世人心所見名為第一義諦。』三、隨智二諦：這是二乘聖人（sravaka-yana，pratyeka-buddha-yana）生髮真正的無漏智慧，以法眼（dharma-caksu）和慧眼（prajna-caksu）所見的二諦之理。如果為凡夫俗子解說，就像向盲人展示白色的形象一樣。所以《妙勝定經》（Bhadramayavyakarana Sutra）中說，文殊菩薩（Manjusri）和釋迦牟尼佛（Sakyamuni Buddha）在因地時爭論二諦的意義，因此墮入三惡道。後來見到迦葉佛（Kasyapa Buddha）宣說二諦，這正是顯示隨智二諦不可以情感來追求。如果以情感來追求，並固執己見地爭論，那就如同釋迦牟尼佛和文殊菩薩在因地時執著于隨情二諦的過失一樣，這是不對的。問：二諦是確定為理（principle）還是確定為教（teaching）？答：有師說二諦都是理。有師說二諦都是教。有師說俗諦是教，真諦是理。所以經中說：『皆以世諦名字故說，非第一義。』現在詳細分析這三家的說法，各有得失。應該用四句來分別：如果按照隨情二諦，二諦都是教。這樣，二諦都是可以言說的。所以有種種不同的二諦，諸位法師所用的不同，經論所闡明的也各不相同。如果就隨情智二諦而言，那麼俗諦是教，真諦是理。這樣，俗諦是可以言說的，真諦是不可言說的。如果就隨智二諦而言，二諦都是理。這樣，二諦都是不可言說的。如果按照隨智的世俗諦，隨情的真諦，那麼俗諦是不可言說的。

【English Translation】 English version Sentient beings have different understandings due to their varying roots and emotions. The differences in the two truths (satya-dvaya, conventional truth and ultimate truth) elucidated by Buddhism are not limited to just dozens of schools; in reality, there are countless differences. Therefore, the Nirvana Sutra states: 'The distinctions of the two truths are immeasurable.' Why is it that I do not fully explain them in that sutra? And isn't it a great fault that people in the degenerate age each expound a single version of the two truths, not accepting the different views of other schools? Second, explaining the two truths according to emotions and wisdom: The various two truths explained above arise from the emotions of people in the world to counteract afflictions. Those who hear these two truths but have not yet attained enlightenment all categorize them as conventional truth (samvrti-satya). If the various different explanations of the two truths are intended for those who seek the truth, upon hearing them, they can immediately attain enlightenment, generate the true eye of wisdom, and see the ultimate truth (paramartha-satya). This is the ultimate truth according to wisdom. Therefore, the distinction between emotions and wisdom together creates the difference in the two truths. Thus, the Nirvana Sutra states: 'What is seen by the minds of worldly people is called conventional truth; what is seen by the minds of those who have transcended the world is called the ultimate truth.' Third, the two truths according to wisdom: This refers to the principle of the two truths seen by arhats and pratyekabuddhas who have generated true, undefiled wisdom, with the Dharma eye (dharma-caksu) and the wisdom eye (prajna-caksu). If explained to ordinary people, it is like showing the image of white to a blind person. Therefore, the Bhadramayavyakarana Sutra states that Manjusri Bodhisattva (Manjusri) and Sakyamuni Buddha (Sakyamuni Buddha) debated the meaning of the two truths in their causal stage, and as a result, fell into the three evil realms. Later, they saw Kasyapa Buddha (Kasyapa Buddha) expounding the two truths, which clearly shows that the two truths according to wisdom cannot be sought through emotions. If one seeks them through emotions and stubbornly argues, it is the same as Sakyamuni Buddha and Manjusri Bodhisattva clinging to the fault of the two truths according to emotions in their causal stage, which is incorrect. Question: Are the two truths definitely established as principle or definitely established as teaching? Answer: Some teachers say that both truths are principle. Some teachers say that both truths are teaching. Some teachers say that conventional truth is teaching and ultimate truth is principle. Therefore, the sutras say: 'All are spoken using the names of conventional truth, not the ultimate meaning.' Now, analyzing these three schools in detail, each has its own merits and demerits. They should be distinguished using four possibilities: If according to the two truths based on emotions, both truths are teaching. In this case, both truths can be spoken. Therefore, there are various different two truths, used differently by various Dharma masters, and explained differently in the sutras and treatises. If considering the two truths based on both emotions and wisdom, then conventional truth is teaching and ultimate truth is principle. In this case, conventional truth can be spoken, and ultimate truth cannot be spoken. If considering the two truths based on wisdom, both truths are principle. In this case, both truths cannot be spoken. If according to the conventional truth based on wisdom and the ultimate truth based on emotions, then conventional truth cannot be spoken.

也。是以迦葉如來之所證見尚非釋迦文殊因地情之所知。況復末代凡夫之所能解。今略明此三種二諦。言雖不多意則靡所不該。佛法義學坐禪之人若不信此。疑諍豈息也。二次明理內二諦者。約中道佛性以明二諦也。就此得有三種。一者中道合真明二諦。二者真諦合俗明二諦。三不思議二諦。此三種二諦亦各有隨情情智隨智三種也。一中道佛性合真諦為二諦者。猶是通教之二諦也。非祇通二乘。亦通別通圓也。所言中道合真為第一義諦者。涅槃經云。言佛性者即是第一義空。第一義空名為智慧。智者見空及與不空。不空即是中道。空即是真諦。故知中道佛性合真諦為第一義諦也。亦有三種二諦。類前可知。二明真諦合俗諦。但取中道為真諦。明此真諦者。即是別教之二諦也。所言真諦合俗諦為世諦者。大涅槃經云。我與彌勒共說俗諦。五百聲聞皆謂說第一義諦。此即別教二諦。亦得有三種二諦。類前可知也。三明理內不思議二諦者。前明理內二種二諦。不二而二是不思議圓教之二諦。亦有三種二諦。類前可知也。二明去取者。若理外二諦但非世諦非此經體真諦亦非也。若理內二諦三種世諦亦皆不得為此經體也。理內三種真諦即是法性實相。此經之正體也。問曰。祇應取圓教不思議真諦為體。何得取理內通別真諦為體也

【現代漢語翻譯】現代漢語譯本：因此，迦葉如來（Kasyapa Buddha，過去七佛之一）所證悟的境界，尚且不是釋迦（Sakyamuni，佛教創始人）和文殊（Manjusri，智慧的象徵）在因地修行時所能瞭解的，更何況是末法時代的凡夫俗子所能理解的呢？現在我簡要地闡明這三種二諦。言語雖然不多，但意義卻涵蓋一切。佛法義學研究者和禪修者如果不相信這些，爭論和疑惑怎麼能夠停止呢？其次，闡明理內二諦，是依據中道佛性來闡明二諦。就此而言，可以有三種情況：一是中道與真諦合為二諦，二是真諦與俗諦合為二諦，三是不思議二諦。這三種二諦也各有隨情、情智、隨智三種情況。第一種，中道佛性與真諦合為二諦，這仍然是通教（三乘共教）的二諦，不僅僅是通於聲聞乘（二乘之一），也通於別教、通教和圓教。所謂中道與真諦合為第一義諦，如《涅槃經》（Nirvana Sutra）所說：『所謂佛性，就是第一義空。第一義空名為智慧。智者見空及與不空。不空即是中道。空即是真諦。』因此可知，中道佛性與真諦合為第一義諦。也有三種二諦，與前面類似，可以類推得知。第二種，闡明真諦與俗諦相合。只取中道作為真諦。闡明此真諦，就是別教（藏、通、別、圓四教之一）的二諦。所謂真諦與俗諦合為世諦，如《大涅槃經》（Mahaparinirvana Sutra）所說：『我與彌勒（Maitreya，未來佛）共同宣說俗諦，五百聲聞（Sravaka，聽聞佛法者）都認為是在說第一義諦。』這就是別教的二諦，也可以有三種二諦，與前面類似，可以類推得知。第三種，闡明理內不思議二諦。前面闡明的理內兩種二諦，不二而二是不可思議的圓教（最究竟的教法）的二諦。也有三種二諦，與前面類似，可以類推得知。其次，闡明取捨。如果說是理外二諦，那麼既不是世諦，也不是此經所體現的真諦。如果是理內二諦的三種世諦，也都不能作為此經的本體。理內的三種真諦，就是法性實相，是此經的正體。有人問：『只應該取圓教不思議真諦作為本體，為什麼可以取理內通教和別教的真諦作為本體呢？』

【English Translation】 English version: Therefore, what Kasyapa Buddha (one of the past seven Buddhas) realized is beyond what Sakyamuni (the founder of Buddhism) and Manjusri (symbol of wisdom) could understand during their causal stages of practice. How much more so is it beyond the comprehension of ordinary people in the degenerate age? Now, I will briefly explain these three kinds of Two Truths. Although the words are few, the meaning encompasses everything. If those who study Buddhist doctrines and practice meditation do not believe in these, how can disputes and doubts cease? Secondly, explaining the Two Truths within Principle (理內二諦) is based on the Middle Way Buddha-nature to clarify the Two Truths. In this regard, there can be three situations: first, the Middle Way combined with the Truth (真諦) as the Two Truths; second, the Truth combined with the Conventional Truth (俗諦) as the Two Truths; and third, the Inconceivable Two Truths. These three kinds of Two Truths also each have three aspects: according to sentiment (隨情), sentiment and wisdom (情智), and according to wisdom (隨智). The first kind, the Middle Way Buddha-nature combined with the Truth as the Two Truths, is still the Two Truths of the Shared Teaching (通教, the teaching shared by the three vehicles). It not only applies to the Sravaka Vehicle (聲聞乘, one of the two vehicles), but also applies to the Distinct Teaching (別教), the Shared Teaching, and the Perfect Teaching (圓教). The so-called Middle Way combined with the Truth as the Ultimate Truth (第一義諦), as the Nirvana Sutra (涅槃經) says: 'What is called Buddha-nature is the Ultimate Emptiness. The Ultimate Emptiness is called wisdom. The wise see emptiness and non-emptiness. Non-emptiness is the Middle Way. Emptiness is the Truth.' Therefore, it can be known that the Middle Way Buddha-nature combined with the Truth is the Ultimate Truth. There are also three kinds of Two Truths, which can be understood by analogy to the previous ones. The second kind, explaining the Truth combined with the Conventional Truth. Only the Middle Way is taken as the Truth. Explaining this Truth is the Two Truths of the Distinct Teaching (one of the four teachings: Tripitaka, Shared, Distinct, and Perfect). The so-called Truth combined with the Conventional Truth as the Mundane Truth (世諦), as the Mahaparinirvana Sutra (大涅槃經) says: 'I and Maitreya (彌勒, the future Buddha) together expound the Conventional Truth, but five hundred Sravakas (Sravaka, listeners of the Buddha's teachings) all think that we are expounding the Ultimate Truth.' This is the Two Truths of the Distinct Teaching, and there can also be three kinds of Two Truths, which can be understood by analogy to the previous ones. The third kind, explaining the Inconceivable Two Truths within Principle. The two kinds of Two Truths within Principle explained earlier, being non-dual yet dual, are the Two Truths of the Inconceivable Perfect Teaching (the most ultimate teaching). There are also three kinds of Two Truths, which can be understood by analogy to the previous ones. Next, explaining what to accept and what to reject. If it is said to be the Two Truths outside of Principle, then it is neither the Mundane Truth nor the Truth embodied in this sutra. If it is the three kinds of Mundane Truth within the Two Truths of Principle, then none of them can be taken as the substance of this sutra. The three kinds of Truth within Principle are the Dharma-nature Reality (法性實相), which is the true substance of this sutra. Someone asks: 'Only the Inconceivable Truth of the Perfect Teaching should be taken as the substance, why can the Truth of the Shared Teaching and the Distinct Teaching within Principle be taken as the substance?'

。答曰。若是法華經正直舍方便。可得但用圓教一真諦為體。此經猶帶通別二種方便。理內三種真諦皆得為此經體也。但有傍正。不思議真諦為正也。三明約一實諦為此經體者。一實諦義如前分別。但一實諦即是不思議真性解脫實相之理。即是此經之正體。事如初重引涅槃經解釋也。第三明四門入體者。尋真性實相之體。幽微妙絕。一切世間莫之能契。但以大聖明鑒通理之門乃于無言之理赴緣起教。以教為門。是以稟教之徒因門契理。故法華經云。以佛教門出三界苦。又云。其智慧門難解難入。此經明諸菩薩各說入不二法門。即其意也。今略以三意解釋。一略辨四門相。二正明四門入體。三明悉檀起四門教。第一略辨四門相者。門以能通為義。佛教所詮正四句法能通行人至真性實相之體。故名為門。若外人邪因緣無因緣說四句。因此四句各見四種邪法之理。因此生十四難六十二見。起諸結業沈輪生死。此是邪道四門。今所不述。若佛法四門即是正因緣四句法能通行人同入第一義涅槃也。故大智論云。四門入清涼池。又譬般若如大火炎。四邊不可取。又云。般若波羅蜜有四種相即四門義。仰尋佛法既有四教不同。今約教明門各有四別。一三藏四門。二通教四門。三別教四門。四圓教四門。一明三藏教四門即為四。一有門

。二空門。三有空門。四非有非空門。一有門者。即三藏教明正因緣生滅之有。若稟此教能破十六知見。見陰界入一切有為諸法皆悉無常苦空無我。得世第一法發真無漏。因有見真有。即第一義諦之門也。故大集經云。甚深之理不可說。第一實義無聲字。陳如比丘于諸法獲得真實之知見。如此即諸阿毗曇論之所申也。二明空門者。即是三藏教明折正因緣假實法生滅入空。若稟此教能破假實之惑。見假實空發真無漏。因空見真空。即第一義之門也。故須菩提在石室觀生滅無常入空。因空得道名見佛法身。恐此是成實論之所申也。三明有空門者。即三藏教明正因緣生滅之有空。若稟此教能破偏執有無之惑。見因緣有空發真無漏。因有空見真有空。即第一義之門也。此是迦旃延因入道故作昆勒論還申此門也。四非有非無門者。即三藏教明正因緣生滅非有非空之理。若稟此教能破有無邊邪執。見因緣非有非無發真無漏。因非有非無見真非有非無。即第一義之門也。惡口車匿因此入道。未見論度。有人言。犢子阿毗曇申此意也。彼論明我在第五不可說藏中我非三世。即是非有非無法即是非空也。此恐未可定用。二明通教四門者。即是智度論明。一切實一切不實。一切亦實亦不實。一切非實非不實。佛於此四句廣說第一義悉檀。中

【現代漢語翻譯】現代漢語譯本：二、空門：即三藏教闡明憑藉正因緣，虛假和真實的法生滅並歸於空。如果遵循此教義，就能破除對虛假和真實的迷惑，見到虛假和真實本性為空，從而生髮真正的無漏智慧。通過對空的體悟，見到真正的空性，這就是第一義諦之門。所以，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）在石室中觀察生滅無常，最終證入空性。因為體悟空性而得道，被稱為見到佛的法身。這恐怕是《成實論》（Satya-siddhi-shastra，佛教論書）所闡述的。三、有空門：即三藏教闡明憑藉正因緣，生滅之有和空。如果遵循此教義，就能破除偏執于有或無的迷惑，見到因緣所生的有和空，從而生髮真正的無漏智慧。通過對有和空的體悟，見到真正的有和空，這就是第一義諦之門。這是迦旃延（Katyayana，佛陀十大弟子之一，以善於論議著稱）因為入道而作《昆勒論》（Kunala，古印度佛教論書名），並闡述此門。四、非有非空門：即三藏教闡明憑藉正因緣，生滅既非有也非空的道理。如果遵循此教義，就能破除有和無的邊見邪執，見到因緣所生既非有也非無，從而生髮真正的無漏智慧。通過對非有非無的體悟，見到真正的非有非無，這就是第一義諦之門。惡口車匿（Channa，佛陀的侍者）因此入道，但未見相關論述。有人說，《犢子阿毗曇》（Vatsiputriya Abhidhamma，犢子部的阿毗達磨論書）闡述了這個意思。該論闡明『我』存在於第五不可說藏中，『我』不屬於三世，即是非有；法即是非空。但這恐怕還不能確定採用。二、闡明通教四門：即是《智度論》（Mahaprajnaparamita-sastra，又名《大智度論》，龍樹菩薩所著）所闡明的：一切是實，一切不是實，一切既是實又不是實，一切既非實也非不是實。佛陀用這四句廣泛地闡述第一義悉檀（Paramartha-siddhanta，第一義成就）。

【English Translation】 English version: Two, the Gate of Emptiness: This refers to the Tripitaka teaching that explains how false and real dharmas arise and cease based on correct causes and conditions, ultimately entering into emptiness. If one follows this teaching, one can break through the delusion of false and real, see the emptiness of false and real nature, and thus generate true non-outflow wisdom. Through the realization of emptiness, one sees true emptiness, which is the gate of the First Noble Truth. Therefore, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) observed the impermanence of arising and ceasing in a stone chamber and eventually entered into emptiness. Because of realizing emptiness, he attained the Way and was called seeing the Dharma body of the Buddha. This is probably what the Satya-siddhi-shastra (a Buddhist treatise) expounds. Three, the Gate of Existence and Emptiness: This refers to the Tripitaka teaching that explains the existence and emptiness of arising and ceasing based on correct causes and conditions. If one follows this teaching, one can break through the delusion of being attached to either existence or non-existence, see the existence and emptiness arising from causes and conditions, and thus generate true non-outflow wisdom. Through the realization of existence and emptiness, one sees true existence and emptiness, which is the gate of the First Noble Truth. This is what Katyayana (one of the Buddha's ten great disciples, known for his skill in debate) composed the Kunala (an ancient Indian Buddhist treatise) because of entering the Way, and expounded this gate. Four, the Gate of Neither Existence Nor Emptiness: This refers to the Tripitaka teaching that explains the principle that arising and ceasing are neither existence nor emptiness based on correct causes and conditions. If one follows this teaching, one can break through the biased and perverse attachments to existence and non-existence, see that arising from causes and conditions is neither existence nor emptiness, and thus generate true non-outflow wisdom. Through the realization of neither existence nor emptiness, one sees true neither existence nor emptiness, which is the gate of the First Noble Truth. Channa (the Buddha's attendant) entered the Way because of this, but no relevant discussion has been seen. Some say that the Vatsiputriya Abhidhamma (the Abhidhamma treatise of the Vatsiputriya school) expounds this meaning. This treatise explains that 'I' exists in the fifth unspeakable store, and 'I' does not belong to the three times, which is non-existence; Dharma is non-emptiness. But this probably cannot be determined for use. Two, Explaining the Four Gates of the Common Teaching: This is what the Mahaprajnaparamita-sastra (also known as the Great Perfection of Wisdom Treatise, written by Nagarjuna) explains: everything is real, everything is not real, everything is both real and not real, and everything is neither real nor not real. The Buddha used these four sentences to widely explain the Paramartha-siddhanta (the ultimate accomplishment).

論明此四句皆名諸法之實相。即通教明正因緣法如夢幻響化水月映象體法即空之四句也。若三乘共稟此教。而根緣不同。各於一句入第一義。故四句皆名門也。此具如青目註解。又注云。諸法實相有三種。故知此四門即是三乘同入此四門見第一義也。三明別教四門者。若用中論亦名。

名而辨四門者。即別教之四門。大智論四句亦得也。此別教四門意正出大涅槃經。但多散說。約乳明四句譬即是別教四門也。若明佛性如乳有酪性石有金性力士額珠即有門。若明石無金性乳無酪性眾生佛性猶如虛空大涅槃空迦毗羅城空即是空門也。涅槃又云。佛性亦有亦無者。云何為有。一切眾生悉皆有故。云何為無。從善方便而得見故。又譬如乳中亦有酪性亦無酪性。即是亦有亦無門。若明佛性即是中道。百非雙遣。故經譬云。乳中非有酪性。非無酪性。即是非空非有門也。別教菩薩別稟此四門之教因見佛性住大涅槃。故此四句之說即是別教之四門也。今一往約涅槃經文分別別教四門之相。但此經文或可圓教四門。至下圓教四門自當料簡同異也。問曰。若別教四門但出涅槃。爾前諸摩訶衍經何意無別教四門也。答曰。大涅槃經是解前經教之經。此前諸摩訶衍豈無別教四門。具出經文事成繁也。四明圓教四門者。四門明入佛性第一

義。一往與別教四門入第一義諦見佛性得常住涅槃。名義是同。細尋意趣有異。問曰。以何相知異。答曰。分別有異意乃多涂。今略約圓教七義分別。即知別教四門與圓教四門有殊也。七義者。一若明一切法即真性實相佛性涅槃不可覆滅而明四門者。即是圓教四門也。二明初心即開佛知見圓照而辨四門者。即圓教四門也。三若明不思議不斷煩惱而入涅槃辨四門者。即是圓教四門也。四若明圓行而辨四門者。即是圓教四門也。五若明圓位而辨四門者。即是圓教四門也。六若明圓體而辨四門者。即是圓教明四門也。七若明圓用而辨四門者。即是圓教明四門也。第二正明四門入體者。若外人四門心行理外。諸顛倒想與顛倒相應。不得入真性體。所以者何。隨門異故見理亦異。是故各說謂得一究竟道起諍論也。今明佛法四門皆得入一體。但有兩種不同。一者三藏通教兩種四門同入偏真之理。二者別圓兩教四門同入圓真之理。一明三藏四門通教四門同入偏真之理者。各因四門同見第一義得二種涅槃。是同也。理雖是一而門有異者。既有巧拙兩度之殊故有兩種四門能通之別也。真理無二故所通至體是一也。譬如州城開四門使君是一。而從四門入者門雖有殊而所見使君祇是一也。三藏教四門如從州城四邊偏門而入。通教四門如從四正

【現代漢語翻譯】現代漢語譯本：意義。如果用別教的四門進入第一義諦（Paramārtha-satya，最高的真理）見佛性（Buddha-dhātu，成佛的潛能），證得常住涅槃（Nirvāṇa，解脫），名義上是相同的。但仔細探尋，意趣有所不同。問：用什麼方法可以知道它們的差異？答：分別的方法不同，意義就有很多差別。現在簡略地用圓教的七義來分別，就能知道別教的四門與圓教的四門有差別了。七義是：一、如果說明一切法即是真性（Tathatā，事物的真實本性）、實相（Bhūta-tathatā，真實的相貌）、佛性、涅槃，不可再被消滅，而說明四門，這就是圓教的四門。二、如果說明初心即是開啟佛的知見，圓滿照耀而辨別四門，這就是圓教的四門。三、如果說明不思議、不斷煩惱而進入涅槃，辨別四門，這就是圓教的四門。四、如果說明圓滿的修行而辨別四門，這就是圓教的四門。五、如果說明圓滿的位次而辨別四門，這就是圓教的四門。六、如果說明圓滿的本體而辨別四門，這就是圓教的四門。七、如果說明圓滿的作用而辨別四門，這就是圓教的四門。第二，正式說明四門入體。如果外道的四門，心行在理外，各種顛倒的想法與顛倒相應，就不能進入真性之體。為什麼呢？因為隨著門的不同，所見的道理也不同。因此各自說自己得到的是唯一究竟的道，從而產生爭論。現在說明佛法的四門都可以進入一體。但有兩種不同：一是三藏教和通教兩種四門，共同進入偏真之理；二是別教和圓教兩種四門，共同進入圓真之理。說明三藏教四門和通教四門共同進入偏真之理，是因為各自通過四門共同見到第一義，得到兩種涅槃，這是相同的。道理雖然是一個，但門有不同，因為有巧拙兩種程度的差別，所以有兩種四門能通達的差別。真理沒有兩個，所以通達的本體是一個。譬如州城開設四個門，太守是一個，而從四個門進入的人，門雖然不同，但所見到的太守只是一個。三藏教的四門，如同從州城四邊的偏門進入；通教的四門，如同從四正門

【English Translation】 English version: Meaning. If one enters the First Principle (Paramārtha-satya, the highest truth) through the Four Gates of the Separate Teaching (別教, Bie Jiao), sees the Buddha-nature (Buddha-dhātu, the potential for Buddhahood), and attains the permanent Nirvāṇa (Nirvāṇa, liberation), the names are the same. But upon closer examination, the meanings are different. Question: How can we know the difference? Answer: The methods of differentiation are different, and the meanings have many variations. Now, let's briefly differentiate using the Seven Meanings of the Perfect Teaching (圓教, Yuan Jiao), and then we will know the difference between the Four Gates of the Separate Teaching and the Four Gates of the Perfect Teaching. The Seven Meanings are: 1. If one explains that all dharmas are the true nature (Tathatā, the true nature of things), the real aspect (Bhūta-tathatā, the real appearance), Buddha-nature, and Nirvāṇa, which cannot be destroyed again, and explains the Four Gates, then these are the Four Gates of the Perfect Teaching. 2. If one explains that the initial aspiration is to open the Buddha's knowledge and vision, illuminating perfectly and distinguishing the Four Gates, then these are the Four Gates of the Perfect Teaching. 3. If one explains that one enters Nirvāṇa without thinking and without cutting off afflictions, and distinguishes the Four Gates, then these are the Four Gates of the Perfect Teaching. 4. If one explains the perfect practice and distinguishes the Four Gates, then these are the Four Gates of the Perfect Teaching. 5. If one explains the perfect position and distinguishes the Four Gates, then these are the Four Gates of the Perfect Teaching. 6. If one explains the perfect substance and distinguishes the Four Gates, then these are the Four Gates of the Perfect Teaching. 7. If one explains the perfect function and distinguishes the Four Gates, then these are the Four Gates of the Perfect Teaching. Secondly, formally explaining the entry into the substance through the Four Gates. If the Four Gates of externalists are outside the principle in mind and practice, and various inverted thoughts are in accordance with inversion, then they cannot enter the substance of true nature. Why? Because the perceived principle differs with the gate. Therefore, each says that they have attained the one ultimate path, thus causing disputes. Now, it is explained that the Four Gates of the Buddha-dharma can all enter into one substance. But there are two differences: first, the Four Gates of the Tripiṭaka Teaching (三藏教, San Zang Jiao) and the Common Teaching (通教, Tong Jiao) both enter into the principle of partial truth; second, the Four Gates of the Separate Teaching and the Perfect Teaching both enter into the principle of perfect truth. Explaining that the Four Gates of the Tripiṭaka Teaching and the Four Gates of the Common Teaching both enter into the principle of partial truth is because each, through the Four Gates, commonly sees the First Principle and attains two kinds of Nirvāṇa, which is the same. Although the principle is one, the gates are different because there are differences in skillfulness and clumsiness, so there are differences in the ability of the two kinds of Four Gates to penetrate. Since the true principle is not two, the substance reached is one. For example, a state city opens four gates, and the governor is one, and those who enter from the four gates, although the gates are different, the governor seen is only one. The Four Gates of the Tripiṭaka Teaching are like entering from the side gates on the four sides of the state city; the Four Gates of the Common Teaching are like entering from the four main gates.

門而入。偏正雖殊入見偏真第一義諦得二種涅槃是一也。二明別教四門圓教四門入實相真性體者。各因四門而入見實相佛性得常住涅槃是一也。理雖是同而門有異者。教門既有偏圓之殊故有兩種四門能通之異也。佛性真理不二故。故所通至真性體是一也。譬如臺城有四門門雖不同所見天子是一也。別教四門如從臺城四邊偏門而入。圓教四門如從四正門而入。偏正雖殊入見真性解脫實相之體是一也。第三明用四悉檀起四門之教者。若外道四門皆不見根緣。執心取相定說。如舊醫常用乳藥治一切病。此不依四悉檀而起四門也。今佛法四門皆因四悉檀而起也。一明悉檀起三藏教四門。二明悉檀起通教四門。三明悉檀起別教四門。四明悉檀起圓教四門。一明四悉檀起三藏教四門者。即是生生不可說有四悉檀因緣亦可得說。一明用四悉檀起有門者。若眾生心樂有法即用世界悉檀說毗曇有門。若宜聞生善即用各各為人悉檀說于有門。若執無因緣邪因緣或執空取著起諸結業即用對治悉檀為說有門。若聞即悟見第一義即用第一義悉檀為說有門。如拘鄰五人聞說四諦即見第一義諦得須陀洹果。若不能用四悉檀起緣而說者。即是差機說。法是眾生怨天魔外道一手作諸勞侶。涅槃經云。說法者諸佛境界非諸聲聞緣覺所知也。二明用四悉檀起空

【現代漢語翻譯】現代漢語譯本：從門進入。雖然偏和正不同，但進入並見到偏真第一義諦（宇宙的終極真理）以及獲得兩種涅槃（煩惱滅盡的境界）是一樣的。第二，闡明別教的四門和圓教的四門進入實相真性本體的方法。各自通過四門進入，見到實相佛性，獲得常住涅槃是一樣的。道理雖然相同，但門徑卻有差異，這是因為教門有偏和圓的區別，所以有兩種四門能夠通達真性本體的差異。佛性真理是不二的，因此所通達的真性本體是一樣的。譬如臺城有四個門，門雖然不同，但所見到的天子是一樣的。別教的四門就像從臺城的四邊偏門進入，圓教的四門就像從四個正門進入。雖然偏和正不同，但進入並見到真性解脫實相的本體是一樣的。第三，闡明運用四悉檀（四種成就）來開啟四門之教。如果外道的四門都不能見到根和緣，執著於心而取相，固定地進行解說，就像舊時的醫生常用乳藥來治療一切疾病一樣。這不依據四悉檀而開啟四門。現在佛法的四門都是因為四悉檀而開啟的。第一，闡明用四悉檀開啟三藏教的四門。第二，闡明用四悉檀開啟通教的四門。第三，闡明用四悉檀開啟別教的四門。第四，闡明用四悉檀開啟圓教的四門。第一，闡明四悉檀開啟三藏教的四門，這就是說，從生到生不可說，有四悉檀的因緣也可以說。第一，闡明用四悉檀開啟有門。如果眾生內心喜歡有法，就用世界悉檀（世界的成就）來說毗曇的有門。如果適宜聽聞而生善，就用各各為人悉檀（為不同的人成就）來說有門。如果執著于無因緣、邪因緣，或者執著于空而產生各種結業，就用對治悉檀（對治的成就）來說有門。如果聽聞后立即領悟，見到第一義，就用第一義悉檀（第一義的成就）來說有門。如拘鄰五人聽聞解說四諦，立即見到第一義諦，獲得須陀洹果。如果不能用四悉檀開啟因緣而進行解說，就是差錯的說法。法就成了眾生的怨敵，天魔外道一手製造各種勞苦的伴侶。《涅槃經》說：『說法是諸佛的境界，不是聲聞緣覺所能知道的。』第二，闡明用四悉檀開啟空門。

【English Translation】 English version: Entering through the gate. Although the provisional and the correct are different, entering and seeing the provisional truth of the First Principle (the ultimate truth of the universe) and attaining the two kinds of Nirvana (the state of extinguishing afflictions) are the same. Second, explaining the four gates of the Separate Teaching and the four gates of the Perfect Teaching to enter the true nature of reality. Each enters through the four gates, sees the Buddha-nature of reality, and attains the permanent Nirvana, which is the same. Although the principle is the same, the paths are different. This is because the teachings have differences between the provisional and the perfect, so there are two kinds of four gates that can lead to the true nature. The Buddha-nature truth is non-dual, so the true nature attained is the same. For example, the Taicheng (臺城) has four gates. Although the gates are different, the emperor seen is the same. The four gates of the Separate Teaching are like entering from the side gates of the Taicheng, and the four gates of the Perfect Teaching are like entering from the four main gates. Although the provisional and the correct are different, entering and seeing the true nature of liberation and the essence of reality are the same. Third, explaining the use of the Four Siddhantas (四悉檀, four kinds of accomplishments) to initiate the teachings of the four gates. If the four gates of the heretics cannot see the root and conditions, clinging to the mind and grasping at appearances, and explaining fixedly, like the old doctors often using milk medicine to treat all diseases. This does not rely on the Four Siddhantas to initiate the four gates. Now the four gates of the Buddha-dharma are all initiated because of the Four Siddhantas. First, explaining the use of the Four Siddhantas to initiate the four gates of the Tripitaka Teaching (三藏教). Second, explaining the use of the Four Siddhantas to initiate the four gates of the Common Teaching (通教). Third, explaining the use of the Four Siddhantas to initiate the four gates of the Separate Teaching (別教). Fourth, explaining the use of the Four Siddhantas to initiate the four gates of the Perfect Teaching (圓教). First, explaining the Four Siddhantas initiating the four gates of the Tripitaka Teaching, which means that from birth to birth it is unspeakable, and the causes and conditions of the Four Siddhantas can also be spoken of. First, explaining the use of the Four Siddhantas to initiate the gate of existence. If sentient beings like the Dharma of existence, they use the Worldly Siddhanata (世界悉檀, accomplishment of the world) to speak of the gate of existence in the Abhidharma (毗曇). If it is appropriate to hear and generate goodness, they use the Individual Siddhanata (各各為人悉檀, accomplishment for each individual) to speak of the gate of existence. If they cling to causelessness, wrong causes, or cling to emptiness and generate various karmic formations, they use the Antidotal Siddhanata (對治悉檀, accomplishment of the antidote) to speak of the gate of existence. If they immediately understand upon hearing and see the First Principle, they use the First Principle Siddhanata (第一義悉檀, accomplishment of the first principle) to speak of the gate of existence. For example, the five people of Kaundinya (拘鄰) immediately saw the First Principle upon hearing the explanation of the Four Noble Truths and attained the fruit of Srotapanna (須陀洹果). If one cannot use the Four Siddhantas to initiate causes and conditions and explain, it is an erroneous explanation. The Dharma becomes the enemy of sentient beings, and the heavenly demons and heretics create various laborious companions with one hand. The Nirvana Sutra (涅槃經) says: 'Explaining the Dharma is the realm of the Buddhas, not known by the Sravakas (聲聞) and Pratyekabuddhas (緣覺).' Second, explaining the use of the Four Siddhantas to initiate the gate of emptiness.

門者。類前有門。用四悉檀起空門義即成也。而諸成論師云。毗曇有門但是調心不能得道。成實見空乃得道耳。諸數論師云。我用小乘明義見有得道。汝探用大乘明義故說見空得道。今謂此並不得三藏教意。大集經云。常見之人說異念斷。斷見之人說一念斷。二見雖殊得道無異。大智論云。聲聞經中處處明法空義。豈得言見空得道探明大乘。今約此四悉檀意作成壞義。數人四義成成論四義壞。成論四義成數人四義壞。是則成壞敵等。何者是成論成。何者是數人壞。若解三藏教巧拙兩度。則成論空門義成。數人有門義壞者也。三明用悉檀起有無門。類前有門用四悉檀意。則有空門得起。故為昆勒論所通也。四明用悉檀起非有非無門者。用四悉檀。亦類前有門用四悉檀意。可見也。二明用四悉檀起通教四門。類三藏教可解。三明用四悉檀起別教四門。類三藏教可知。四明用四悉檀起圓教四門。類三藏教可知。具釋並在四教大本。第四一法異名者。諸經異名說真性實相或言一實諦。或言自性清凈心。或言如來藏。或言如如。或言實際。或言實相般若。或言一乘。或言即是首楞嚴。或言法性。或言法身。或言中道。或言畢竟空。或言正因佛性性凈涅槃。如是等種種異名此皆是實相之異稱。故大智論云。般若是一法。佛說種種名

【現代漢語翻譯】現代漢語譯本：關於『門』（Dvara）：類似於之前的『門』（Dvara）。運用四悉檀（Catuḥ-pratisaraṇa）生起空門（Śūnyatā-dvāra）的意義，這樣就成立了。然而，諸位成論師（Satyasiddhi-śāstra）說，毗曇（Abhidharma）的『門』（Dvara）只是調伏內心，不能證得解脫（moksha）。成實論（Satyasiddhi-śāstra）認為，唯有證悟空性（Śūnyatā）才能得道。諸位數論師（Sāṃkhya）說，我運用小乘（Hīnayāna）闡明有（asti）的意義而得道，你探究運用大乘（Mahāyāna）闡明空的意義，所以說證悟空性才能得道。現在我認為這些都沒有理解三藏（Tripiṭaka）的教義。《大集經》（Mahāsaṃnipāta Sūtra）說，常見（Śāśvata-dṛṣṭi）之人說異念斷（nānātvānupaccheda），斷見（Uccheda-dṛṣṭi）之人說一念斷（ekatvānupaccheda）。兩種見解雖然不同，但證得解脫沒有差異。《大智度論》（Mahāprajñāpāramitopadeśa）說，聲聞經（Śrāvakayāna）中處處闡明法空（Dharma-śūnyatā）的意義，怎麼能說證悟空性得道是探究闡明大乘的呢？現在根據這四悉檀（Catuḥ-pratisaraṇa）的意義，作成壞（sthiti-bhaṅga）的定義。數論師（Sāṃkhya）的四義成立，成論師（Satyasiddhi-śāstra）的四義破滅；成論師（Satyasiddhi-śāstra）的四義成立，數論師（Sāṃkhya）的四義破滅。這就是成壞（sthiti-bhaṅga）對立相等。什麼是成論師（Satyasiddhi-śāstra）的成立？什麼是數論師（Sāṃkhya）的破滅？如果理解三藏（Tripiṭaka）教義的巧妙和笨拙兩種角度，那麼成論師（Satyasiddhi-śāstra）的空門（Śūnyatā-dvāra）義成立，數論師（Sāṃkhya）的有門（asti-dvāra）義破滅。三、闡明運用悉檀（Siddhānta）生起有無門（asti-nāsti-dvāra）。類似於之前的『門』（Dvara），運用四悉檀（Catuḥ-pratisaraṇa）的意義，那麼有空門（asti-śūnyatā-dvāra）就可以生起。所以為昆勒論（Kunala）所通達。四、闡明運用悉檀（Siddhānta）生起非有非無門（na-asti-na-nāsti-dvāra）。運用四悉檀（Catuḥ-pratisaraṇa），也類似於之前的『門』（Dvara），運用四悉檀（Catuḥ-pratisaraṇa）的意義，就可以理解。二、闡明運用四悉檀（Catuḥ-pratisaraṇa）生起通教（Sādhāraṇa-yāna）的四門（catvāri dvārāṇi）。類似於三藏教（Tripiṭaka-yāna）可以理解。三、闡明運用四悉檀（Catuḥ-pratisaraṇa）生起別教（Prithag-yāna）的四門（catvāri dvārāṇi）。類似於三藏教（Tripiṭaka-yāna）可以知道。四、闡明運用四悉檀（Catuḥ-pratisaraṇa）生起圓教（Pūrṇa-yāna）的四門（catvāri dvārāṇi）。類似於三藏教（Tripiṭaka-yāna）可以知道。詳細解釋都在四教大本中。第四，一法異名：諸經中不同的名稱，說真性（bhūtatathatā）、實相（tattva-lakṣaṇa），或者說一實諦（eka-satya），或者說自性清凈心（prakṛti-prabhāsvara-citta），或者說如來藏（Tathāgatagarbha），或者說如如（tathatā），或者說實際（bhūta-koṭi），或者說實相般若（tattva-lakṣaṇa-prajñā），或者說一乘（ekayāna），或者說即是首楞嚴（Śūraṅgama-samādhi），或者說法性（dharma-dhātu），或者說法身（dharma-kāya），或者說中道（madhyamā-pratipad），或者說畢竟空（atyanta-śūnyatā），或者說正因佛性（hetu-buddhatā）性凈涅槃（prakṛti-pariśuddha-nirvāṇa）。像這樣等等種種不同的名稱，這些都是實相（tattva-lakṣaṇa）的不同稱謂。所以《大智度論》（Mahāprajñāpāramitopadeśa）說，般若（Prajñā）是一法（eka dharma），佛（Buddha）說種種名。

【English Translation】 English version: Regarding 'Gate' (Dvara): Similar to the previous 'Gate' (Dvara). By employing the four supports (Catuḥ-pratisaraṇa) to generate the meaning of the Empty Gate (Śūnyatā-dvāra), it is thus established. However, the masters of the Satyasiddhi-śāstra say that the 'Gate' (Dvara) in the Abhidharma only tames the mind and does not lead to liberation (moksha). The Satyasiddhi-śāstra believes that only by realizing emptiness (Śūnyatā) can one attain the path. The Sāṃkhya philosophers say, 'I use the Hīnayāna to clarify the meaning of existence (asti) and attain the path. You explore and use the Mahāyāna to clarify the meaning of emptiness, so you say that realizing emptiness leads to the path.' Now I think that none of these understand the teachings of the Tripiṭaka. The Mahāsaṃnipāta Sūtra says that those with the view of permanence (Śāśvata-dṛṣṭi) say that different thoughts are cut off (nānātvānupaccheda), and those with the view of annihilation (Uccheda-dṛṣṭi) say that one thought is cut off (ekatvānupaccheda). Although the two views are different, there is no difference in attaining liberation. The Mahāprajñāpāramitopadeśa says that the meaning of Dharma-śūnyatā is clarified everywhere in the Śrāvakayāna scriptures. How can it be said that realizing emptiness and attaining the path is exploring and clarifying the Mahāyāna? Now, according to the meaning of these four supports (Catuḥ-pratisaraṇa), the definition of establishment and destruction (sthiti-bhaṅga) is made. The four meanings of the Sāṃkhya are established, and the four meanings of the Satyasiddhi-śāstra are destroyed; the four meanings of the Satyasiddhi-śāstra are established, and the four meanings of the Sāṃkhya are destroyed. This is the equality of establishment and destruction (sthiti-bhaṅga). What is the establishment of the Satyasiddhi-śāstra? What is the destruction of the Sāṃkhya? If one understands the two perspectives of skillfulness and clumsiness in the teachings of the Tripiṭaka, then the meaning of the Empty Gate (Śūnyatā-dvāra) of the Satyasiddhi-śāstra is established, and the meaning of the Existence Gate (asti-dvāra) of the Sāṃkhya is destroyed. Third, clarifying the use of Siddhānta to generate the Existence and Non-existence Gate (asti-nāsti-dvāra). Similar to the previous 'Gate' (Dvara), using the meaning of the four supports (Catuḥ-pratisaraṇa), then the Existence and Emptiness Gate (asti-śūnyatā-dvāra) can be generated. Therefore, it is understood by Kunala. Fourth, clarifying the use of Siddhānta to generate the Neither Existence nor Non-existence Gate (na-asti-na-nāsti-dvāra). Using the four supports (Catuḥ-pratisaraṇa), also similar to the previous 'Gate' (Dvara), using the meaning of the four supports (Catuḥ-pratisaraṇa), it can be understood. Second, clarifying the use of the four supports (Catuḥ-pratisaraṇa) to generate the four gates (catvāri dvārāṇi) of the Sādhāraṇa-yāna. Similar to the Tripiṭaka-yāna, it can be understood. Third, clarifying the use of the four supports (Catuḥ-pratisaraṇa) to generate the four gates (catvāri dvārāṇi) of the Prithag-yāna. Similar to the Tripiṭaka-yāna, it can be known. Fourth, clarifying the use of the four supports (Catuḥ-pratisaraṇa) to generate the four gates (catvāri dvārāṇi) of the Pūrṇa-yāna. Similar to the Tripiṭaka-yāna, it can be known. Detailed explanations are all in the main text of the Four Teachings. Fourth, Different Names for One Dharma: Different names in the scriptures speak of true nature (bhūtatathatā), the real aspect (tattva-lakṣaṇa), or the one true reality (eka-satya), or the self-nature pure mind (prakṛti-prabhāsvara-citta), or the Tathāgatagarbha, or suchness (tathatā), or the limit of reality (bhūta-koṭi), or the Prajñā of the real aspect (tattva-lakṣaṇa-prajñā), or the one vehicle (ekayāna), or the Śūraṅgama-samādhi, or the Dharma-dhātu, or the Dharma-kāya, or the middle way (madhyamā-pratipad), or ultimate emptiness (atyanta-śūnyatā), or the cause of Buddha-nature (hetu-buddhatā), or the nature-pure Nirvana (prakṛti-pariśuddha-nirvāṇa). Such and so on, various different names, these are all different names for the real aspect (tattva-lakṣaṇa). Therefore, the Mahāprajñāpāramitopadeśa says, 'Prajñā is one dharma (eka dharma), the Buddha (Buddha) speaks of various names.'

。隨諸眾生類為之立異字。大涅槃經云。如天帝釋有千種名。解脫亦爾。多諸名字。又云。言佛性者有五種名。故皆是赴機利物為立異名也。而法體是一未曾有異。如帝釋千名名雖不同終是目于天主。豈有聞異名故而言非實相理。如人供養帝釋毀憍尸迦供養憍尸迦毀於帝釋。如此供養未必得福。末代弘法者亦爾。或信黎耶自性清凈心而毀畢竟空。或言畢竟空無所有毀黎耶識自性清凈心。或言般若明實相法花明一乘皆非佛性。此之求福豈若慮禍。若知名異體一則隨喜之善遍於法界。何所諍乎。第五為眾經體者。諸摩訶衍經皆用實相不思議真性解脫為體也。問曰。諸經或有無實相真性之名。何得備為眾經體乎。答曰。如向所辨。一法異名。諸經雖不作實相名說。若說中道法界如來藏正因佛性本有涅槃。皆是實相異名即為眾經作體也。第六約觀心者。若小乘行人持戒坐禪發背舍勝處一切法門若不得無常無我寂滅之印入此觀中皆成邪倒。不能悟理成無漏也。大乘觀法亦復如是。若不得法性實相印者。多成魔業墮於二邊。豈得入不二法門住不思議解脫也。問曰。凡夫初心豈得即修。答曰。譬如人射的的作著意。此至放箭已有丈尺之疏。發軫奢漫何能得著。學正觀心亦復如是。第七通此經者。此經品品皆異名說真性解脫。其道機純

【現代漢語翻譯】現代漢語譯本：根據不同眾生種類而設立不同的名稱。《大涅槃經》中說，如天帝釋（Indra，眾神之王）有千種名字，解脫（Liberation）也是如此，有很多名字。又說，說到佛性（Buddha-nature），有五種名稱。所以，這些都是爲了適應不同根器的眾生而設立不同的名稱。而法的本體是唯一的，從未有過差異。如同帝釋（Indra）有千個名字，名字雖然不同，最終都是指天主。難道會因為聽到不同的名字就說它不是實相（True nature of reality）的道理嗎？如果有人供養帝釋（Indra）卻詆譭憍尸迦（Kauśika，帝釋的另一個名字），供養憍尸迦（Kauśika）卻詆譭帝釋（Indra），這樣的供養未必能得到福報。末法時代的弘法者也是如此，或者相信阿賴耶識（Ālaya-vijñāna，藏識）自性清凈心（the inherently pure mind）而詆譭畢竟空（ultimate emptiness），或者說畢竟空（ultimate emptiness）一無所有而詆譭阿賴耶識（Ālaya-vijñāna）自性清凈心（the inherently pure mind），或者說《般若經》（Prajñāpāramitā Sūtra）闡明實相（True nature of reality），《法華經》（Lotus Sutra）闡明一乘（One Vehicle），但都不是佛性（Buddha-nature）。這樣的求福，豈不像是在招惹禍患？如果知道名字不同而本體唯一，那麼隨喜的善行就能遍及法界（Dharmadhatu，the realm of reality），還有什麼可爭論的呢？第五，關於眾經的本體。諸部大乘經典（Mahāyāna sutras）都以實相（True nature of reality）、不可思議真性（inconceivable true nature）、解脫（Liberation）為本體。問：諸經中有的沒有實相（True nature of reality）、真性（true nature）的名稱，怎麼能都作為眾經的本體呢？答：如前面所辨析的，一法有不同的名稱。諸經雖然不以實相（True nature of reality）之名來說，如果說中道（Middle Way）、法界（Dharmadhatu，the realm of reality）、如來藏（Tathāgatagarbha，the womb of the Buddhas）、正因佛性（direct cause of Buddhahood）、本有涅槃（inherent Nirvana），都是實相（True nature of reality）的異名，就可以作為眾經的本體。第六，從觀心的角度來說。如果小乘（Hinayana）修行人持戒、坐禪，發起背舍（Eight Emancipations）、勝處（Eight Mastery）、一切法門，如果不能得到無常（impermanence）、無我（non-self）、寂滅（Nirvana）之印，進入這種觀心中，都會成為邪倒，不能領悟真理，成就無漏（freedom from outflows）。大乘（Mahayana）的觀法也是如此，如果不能得到法性實相（Dharmata-True nature of reality）之印，大多會成為魔業，墮入二邊（two extremes），怎麼能進入不二法門（non-dual Dharma gate），安住于不可思議解脫（inconceivable liberation）呢？問：凡夫初學者怎麼能立即修習呢？答：譬如人射箭，如果對靶子漫不經心，即使到了放箭的時候，也已經有丈尺的距離偏差了。如果一開始就漫不經心，怎麼能射中目標呢？學習正確的觀心也是如此。第七，通達此經。此經的每一品都用不同的名稱來說明真性（true nature）解脫（Liberation），其道理純正。

【English Translation】 English version: Different names are established according to the different types of sentient beings. The Mahāparinirvāṇa Sūtra says, 'Just as Śakra (Indra, King of the Gods) has a thousand names, so too does Liberation have many names.' It also says, 'When speaking of Buddha-nature, there are five names.' Therefore, these are all different names established to suit the different capacities of sentient beings. However, the essence of the Dharma is one and has never been different. Just as Śakra (Indra) has a thousand names, although the names are different, they ultimately refer to the Lord of the Gods. Would one say that it is not the principle of true reality (True nature of reality) simply because one hears different names? If someone makes offerings to Śakra (Indra) but denigrates Kauśika (another name for Indra), or makes offerings to Kauśika but denigrates Śakra (Indra), such offerings may not necessarily bring blessings. It is the same with those who propagate the Dharma in the degenerate age. Some believe in the inherently pure mind of Ālaya-vijñāna (storehouse consciousness) and denigrate ultimate emptiness, or say that ultimate emptiness is nothing and denigrate the inherently pure mind of Ālaya-vijñāna (storehouse consciousness). Or they say that the Prajñāpāramitā Sūtra clarifies true reality (True nature of reality) and the Lotus Sutra clarifies the One Vehicle, but neither is Buddha-nature. Is such seeking of blessings not like inviting disaster? If one knows that the names are different but the essence is one, then the merit of rejoicing will pervade the Dharmadhatu (the realm of reality). What is there to argue about? Fifth, regarding the essence of the sutras. All Mahāyāna sutras take true reality (True nature of reality), inconceivable true nature, and Liberation as their essence. Question: Some sutras do not have the names of true reality (True nature of reality) or true nature. How can they all be taken as the essence of the sutras? Answer: As explained earlier, one Dharma has different names. Although the sutras do not speak of it by the name of true reality (True nature of reality), if they speak of the Middle Way, the Dharmadhatu (the realm of reality), the Tathāgatagarbha (the womb of the Buddhas), the direct cause of Buddhahood, or inherent Nirvana, these are all different names for true reality (True nature of reality) and can be taken as the essence of the sutras. Sixth, from the perspective of observing the mind. If a practitioner of the Hinayana precepts, practices meditation, and initiates the Eight Emancipations, the Eight Mastery, and all Dharma gates, but does not obtain the seal of impermanence, non-self, and Nirvana, entering into this contemplation will become perverse and inverted, and they will not be able to realize the truth and achieve freedom from outflows. The same is true of the Mahāyāna methods of contemplation. If one does not obtain the seal of Dharmata-True nature of reality, one will mostly become a demonic work, falling into the two extremes. How can one enter the non-dual Dharma gate and abide in inconceivable liberation? Question: How can ordinary beginners immediately practice this? Answer: It is like a person shooting an arrow. If one is careless about the target, even when releasing the arrow, there will already be a deviation of several feet. If one is careless from the beginning, how can one hit the target? Learning correct contemplation of the mind is also like this. Seventh, understanding this sutra. Each chapter of this sutra uses different names to explain true nature and Liberation, and its principles are pure.

熟之者聞此得道也。大段第三明佛國因果為宗者。宗即是一教之綱維。如有王處必有輔臣共治。經既立體。必須明宗以成教也。今明此義略為五重。

第一分別宗體不同　第二正明因果辨宗義　第三明因果成佛國義　第四約觀心　第五通此經文

第一分別宗體不同者即為二意。一先核宗體不異。二正明宗體不同。

一先核宗體不異者。有師云。此經權實為宗。宗即是體。今問。若宗體是一。體是此經主。是則此教唯有二法無不二之理。則無諸法實相印。若無諸法實相印教則無主。何得諸經皆云此經眾經之王也。複次若以權實二法為體者。亦應以二法為印也。是事已如前釋。譬如國但得有一主不應立兩主也。若一經教有二體。亦應國有二君也。二正明宗體異者。尋經論亦不分別宗體之文此出弘法法師之性。但作義巧便欲開發經教令學者見意故須爾也。非因非果真性為體。因果為宗。約因果以顯非因非果。舉因則攝於萬行。舉果則攝於萬德。故以因果為宗。如提綱目動。又如君主是一輔臣有二。二臣共輔一主能治天下。今非因非果是一。因果是多。顯成一教利益有緣。分宗體之別。以佛國因果為宗也。第二正明因果辨此經宗者。以佛國因果當宗。今故以佛國標名。就此即為二意。一正明因果為宗。二

【現代漢語翻譯】現代漢語譯本

那些熟悉它的人聽聞此經便能得道。第三大段闡明佛國因果為宗旨。宗旨就是一教的綱領。如同一個國家有國王，必定有輔佐大臣共同治理。經典既然確立，必須闡明宗旨以成就教義。現在闡明此義略分為五個方面：

第一，分別宗旨與本體的不同；第二，正式闡明因果，辨析宗旨的意義；第三，闡明因果成就佛國的意義；第四，關於觀心；第五，貫通此經文。

第一，分別宗旨與本體的不同，即分為兩種含義：一，首先覈實宗旨與本體不異；二，正式闡明宗旨與本體不同。

一，首先覈實宗旨與本體不異。有法師說，此經以權實為宗旨，宗旨就是本體。現在問：如果宗旨與本體是一，本體是此經的主導，那麼此教就只有權實二法，沒有不二的道理，也就沒有諸法實相印（一切事物真實面貌的印證）。如果沒有諸法實相印，此教就沒有主導，怎麼能說諸經都說此經是眾經之王呢？再次，如果以權實二法為本體，也應該以二法為印。這件事已經如前解釋。譬如一個國家只能有一個君主，不應該設立兩個君主。如果一部經教有兩個本體，也應該像一個國家有兩個君主一樣。二，正式闡明宗旨與本體不同。查閱經論也沒有分別宗旨與本體的文句，這出自弘法法師的本性。只是爲了方便地闡釋經教，讓學者明白其意，所以必須這樣做。非因非果的真性為本體，因果為宗旨。通過因果來彰顯非因非果。舉出因，就涵蓋了萬行（各種修行）；舉出果，就涵蓋了萬德（各種功德）。所以用因果作為宗旨。如同提起網綱，網眼都會隨之動起來。又如君主是一個，輔佐大臣有兩個。兩個大臣共同輔佐一個君主，就能治理天下。現在非因非果是一個，因果是多個。彰顯成就一教，利益有緣之人。區分宗旨與本體的區別，以佛國因果為宗旨。第二，正式闡明因果，辨析此經的宗旨。以佛國因果作為宗旨，現在姑且以佛國來標明名稱。就此分為兩種含義：一，正式闡明因果為宗旨；二

【English Translation】 English version

Those who are familiar with it attain the Dao (the Path) upon hearing this Sutra. The third major section elucidates the cause and effect of the Buddha-land as its principle. The principle is the guideline of a teaching. Just as a kingdom has a king, it must have assisting ministers to govern together. Since the Sutra is established, it must clarify the principle to accomplish the teaching. Now, elucidating this meaning is roughly divided into five aspects:

First, distinguishing the difference between principle (宗, zong) and substance (體, ti); second, formally elucidating cause and effect, distinguishing the meaning of the principle; third, elucidating the meaning of cause and effect accomplishing the Buddha-land; fourth, regarding contemplation of the mind; fifth, connecting this Sutra text.

First, distinguishing the difference between principle and substance, which is divided into two meanings: one, first verifying that principle and substance are not different; two, formally elucidating that principle and substance are different.

One, first verifying that principle and substance are not different. Some Dharma masters say that this Sutra takes provisional (權, quan) and real (實, shi) as its principle, and the principle is the substance. Now I ask: if the principle and substance are one, and the substance is the master of this Sutra, then this teaching only has the two dharmas of provisional and real, without the principle of non-duality, and thus there is no seal of the true aspect of all dharmas (諸法實相印, zhu fa shi xiang yin). If there is no seal of the true aspect of all dharmas, then this teaching has no master, how can it be said that all Sutras say this Sutra is the king of all Sutras? Furthermore, if the two dharmas of provisional and real are taken as the substance, then the two dharmas should also be taken as the seal. This matter has already been explained before. For example, a country can only have one ruler, and should not establish two rulers. If a Sutra teaching has two substances, it should also be like a country having two rulers. Two, formally elucidating that principle and substance are different. Examining the Sutras and treatises, there are no sentences distinguishing principle and substance, this comes from the nature of the Dharma master who propagates the Dharma. It is only for the convenience of explaining the Sutra teaching, so that scholars can understand its meaning, so it must be done this way. The true nature of non-cause and non-effect is the substance, and cause and effect are the principle. The non-cause and non-effect are revealed through cause and effect. By mentioning cause, all practices (萬行, wan xing) are encompassed; by mentioning effect, all merits (萬德, wan de) are encompassed. Therefore, cause and effect are used as the principle. Just like lifting the net rope, the net eyes will move accordingly. Also, like the ruler is one, and the assisting ministers are two. Two ministers jointly assist one ruler, and can govern the world. Now non-cause and non-effect is one, and cause and effect are many. Manifesting the accomplishment of a teaching, benefiting those who have affinity. Distinguishing the difference between principle and substance, taking the cause and effect of the Buddha-land as the principle. Second, formally elucidating cause and effect, distinguishing the principle of this Sutra. Taking the cause and effect of the Buddha-land as the principle, now let's tentatively use the Buddha-land to mark the name. In this regard, it is divided into two meanings: one, formally elucidating cause and effect as the principle; two

料簡。一明因果為宗者。但非因非果既通為眾經之體。而因而果亦通為眾經之宗。宗則不定。或單用因為宗。或單用果為宗。或因果合為宗。如涅槃明涅槃常住四德之果。文內非不明五行十功德之因果。果正因傍。但以果當宗。若是大品明般若智照之因。文中非無種智涅槃之果。因正果傍。但以因為宗。若法華明一乘因果。借蓮華為名。是則因果俱為宗。此經從人法得名。人能行法。即是因地行人。法名不思議解脫。解脫是斷德之果。望果行因故以佛國因果為宗也。二料簡者。問曰。若言非因非果而因而果。今涅槃何故但果而不因。大品但因而不果。此經既是解脫之名何不但果。答曰。若通論亦得此義。而義有傍正。大涅槃果正因傍。大品因正果傍。今經雙舉佛國因果。是故佛國因果以當宗也。所以者何。如長者子獻蓋云。愿聞得佛國土清凈。即問果。唯愿世尊說諸菩薩凈土之行。即是問因。佛答云。直心是菩薩凈土。即是答因。不諂眾生來生其國。即是答果。命宗之始雙問因果。答亦俱答因果。且凈名輔佛弘因果之教也。如室外勸國王長者令厭此身。即是弘因。當樂佛身。即是弘果。乃至彈諸弟子菩薩等。處處有明因果之文。又如室內明十方佛土皆空。即是明果。有疾菩薩用三觀調心。即是明因。不思議品是果。觀

【現代漢語翻譯】現代漢語譯本：料簡：一、以明示因果為宗旨。然而，非因非果既可以貫通作為眾多經典的主體，而因和果也可以貫通作為眾多經典的宗旨。因此，宗旨並非固定不變。或者單獨以因為宗旨，或者單獨以果為宗旨，或者因果合一作為宗旨。例如，《涅槃經》闡明涅槃常住四德之果（涅槃的永恒、快樂、真我、清凈四種功德）。經文內並非不闡明五行十功德之因果（五種行為和十種功德的因果關係），但果是主要的，因是次要的，所以以果作為宗旨。如果是《大品般若經》，闡明般若智慧照耀之因。經文中並非沒有種智涅槃之果（佛的智慧和涅槃的果報），但因是主要的，果是次要的，所以以因作為宗旨。如果《法華經》闡明一乘因果（唯一成佛之道中的因果關係），借用蓮花為名，那麼就是因果都作為宗旨。此經（《維摩詰經》）從人和法得名，人能夠修行佛法，這就是因地的修行人。法名為不可思議解脫，解脫是斷除煩惱的果報。因為期望果報而修行，所以以佛國因果作為宗旨。二、料簡：問：如果說非因非果和因和果，那麼《涅槃經》為什麼只有果而沒有因，《大品般若經》只有因而沒有果？此經既然是解脫之名，為什麼不只說果？答：如果從普遍意義上來說，也可以這樣理解，但意義有主次之分。《大涅槃經》果是主要的，因是次要的。《大品般若經》因是主要的，果是次要的。此經同時舉出佛國因果，所以佛國因果可以作為宗旨。為什麼這樣說呢？例如，長者子獻蓋時說：『希望聽聞如何才能得到清凈的佛國土。』這就是問果。『只希望世尊宣說諸位菩薩清凈佛土的修行。』這就是問因。佛回答說：『正直的心是菩薩的清凈佛土。』這就是回答因。『不諂媚眾生，就能來生於那個佛國。』這就是回答果。從確立宗旨的開始就同時詢問因果，回答也同時回答因果。而且維摩詰輔助佛陀弘揚因果的教義。例如，在室外勸告國王長者厭離這個身體，這就是弘揚因；應當欣樂佛身，這就是弘揚果。乃至呵斥各位弟子菩薩等，處處都有闡明因果的經文。又如在室內闡明十方佛土皆空，這就是闡明果。有疾病的菩薩用三種觀法調伏內心，這就是闡明因。不可思議品是果，觀

【English Translation】 English version: Analysis: 1. Establishing the principle of illuminating cause and effect. However, since neither cause nor effect can be understood as the essence of many sutras, both cause and effect can also be understood as the principle of many sutras. Therefore, the principle is not fixed. It may be based solely on cause, or solely on effect, or on the combination of cause and effect. For example, the Nirvana Sutra elucidates the effect of the four virtues of Nirvana (eternity, bliss, self, and purity). The sutra does not fail to clarify the cause and effect of the five practices and ten merits, but the effect is primary and the cause is secondary, so the effect is taken as the principle. In the case of the Perfection of Wisdom Sutra, it elucidates the cause of the illumination of prajna wisdom. The sutra is not without the effect of omniscient wisdom and Nirvana, but the cause is primary and the effect is secondary, so the cause is taken as the principle. If the Lotus Sutra elucidates the cause and effect of the One Vehicle (the cause and effect in the only path to Buddhahood), using the lotus flower as its name, then both cause and effect are taken as the principle. This sutra (Vimalakirti Sutra) derives its name from person and dharma. A person who can practice the dharma is a practitioner on the causal ground. The dharma is named Inconceivable Liberation, and liberation is the effect of cutting off afflictions. Because one cultivates with the expectation of the effect, the cause and effect of the Buddha-land are taken as the principle. 2. Analysis: Question: If it is said that there is neither cause nor effect, and yet there is cause and effect, then why does the Nirvana Sutra only have effect and no cause, and the Perfection of Wisdom Sutra only have cause and no effect? Since this sutra is named Liberation, why does it not only speak of effect? Answer: If we speak in general terms, this can also be understood, but the meanings have primary and secondary aspects. In the Great Nirvana Sutra, the effect is primary and the cause is secondary. In the Perfection of Wisdom Sutra, the cause is primary and the effect is secondary. This sutra mentions both the cause and effect of the Buddha-land, so the cause and effect of the Buddha-land can be taken as the principle. Why is this so? For example, when the son of the elder offered the parasol, he said, 'I wish to hear how to attain a pure Buddha-land.' This is asking about the effect. 'I only wish that the World-Honored One would explain the practices of the bodhisattvas for purifying the Buddha-lands.' This is asking about the cause. The Buddha replied, 'A straight mind is the pure Buddha-land of the bodhisattva.' This is answering about the cause. 'Not flattering sentient beings, one will be reborn in that country.' This is answering about the effect. From the beginning of establishing the principle, both cause and effect are asked about, and the answers also address both cause and effect. Moreover, Vimalakirti assists the Buddha in propagating the teachings of cause and effect. For example, outside the room, he advises the kings and elders to be disgusted with this body, which is propagating the cause; one should rejoice in the Buddha's body, which is propagating the effect. Even scolding the disciples and bodhisattvas, there are passages that clarify cause and effect everywhere. Furthermore, inside the room, he clarifies that all Buddha-lands in the ten directions are empty, which is clarifying the effect. Bodhisattvas with illnesses use the three contemplations to subdue their minds, which is clarifying the cause. The Inconceivable Chapter is the effect, contemplation

眾生品佛道品入不二法門品香積品是因。出室掌擎大眾向庵羅園。即表回因向果。如來述成覆宗明義具辨菩薩之行。即是述因。明諸佛土音聲為佛事寂滅為佛事等。即是述果。驗知一教始終皆明因果以成佛國。故並用當宗也。第三正明因果成佛國義者。就此即為三意。一略辨因果相。二簡通別。三正成佛國。一略辨因果相者。因是修行之法。行本約理理即非因非果。行即因果。若離非因非果而辨因果。是邪因果。今約此理而明因果。是正因果。經云。隱名如來藏顯名為法身。菩薩修行顯此藏理功用未圓故名為因。藏理圓顯究竟解脫即是果也。故大涅槃經云。是因非果。如佛性。是果非因。如大涅槃。非因非果名佛性。非因非果名大涅槃也。二明簡通別者。就此即為二意。一別簡不思議因果。二通簡因果。一別簡不思議因果者。問曰。二俱非因非果。何故佛性但因非果。涅槃但果非因。答曰。此明別教別義分別因果也。若圓教通義俱得。佛性是果者。如大涅槃經云。佛性即佛。一切眾生未成佛故。云何眾生而有佛性也。涅槃即是因者。又云。大般涅槃本自有之。非適今也。又云。佛性亦因亦因因亦果亦果果。如無明緣行行緣識十二因緣亦因亦因因亦果亦果果。初住望二住是因。望三住是因因。三住望二住是果。望初住是

【現代漢語翻譯】現代漢語譯本《眾生品》、《佛道品》、《入不二法門品》、《香積品》是關於『因』的闡述。出室掌擎大眾向庵羅園，這象徵著回溯『因』而趨向『果』。如來闡述成就，複述宗旨，明確意義，詳細辨析菩薩的修行，這就是闡述『因』。闡明諸佛國土的音聲作為佛事，寂滅作為佛事等等，這就是闡述『果』。由此可知，整個教義始終都在闡明『因果』以成就佛國，所以全部採用本宗的觀點。第三，正式闡明『因果』成就佛國的意義，這其中包含三層含義：一是簡略辨析『因果』的相狀；二是簡別『通』與『別』；三是正式成就佛國。第一，簡略辨析『因果』的相狀，『因』是修行的法門，『行』的根本在於『理』，『理』本身既非『因』也非『果』，而『行』即是『因果』。如果脫離了『非因非果』的『理』來辨析『因果』，那就是邪『因果』。現在依據這個『理』來闡明『因果』，才是正『因果』。《經》中說：隱藏時名為如來藏（Tathagatagarbha，如來藏），顯現時名為法身（Dharmakaya，法身）。菩薩修行顯現這個『藏理』，但功用尚未圓滿，所以稱為『因』。『藏理』圓滿顯現，究竟解脫，就是『果』。所以《大涅槃經》（Mahaparinirvana Sutra，大涅槃經）說：『是因非果』，比如佛性（Buddha-nature，佛性）；『是果非因』，比如大涅槃（Mahaparinirvana，大涅槃）；『非因非果』名為佛性，『非因非果』名為大涅槃。第二，闡明簡別『通』與『別』，這其中包含兩層含義：一是簡別不思議的『因果』；二是通簡『因果』。第一，簡別不思議的『因果』。有人問：兩者都『非因非果』，為什麼佛性只是『因』而非『果』，涅槃只是『果』而非『因』？回答說：這是闡明別教（Distinct Teaching，別教）的別義，分別『因果』。如果按照圓教（Perfect Teaching，圓教）的通義，兩者都可以成立。佛性是『果』，如《大涅槃經》所說：佛性即是佛，一切眾生尚未成佛，怎麼說眾生具有佛性呢？涅槃即是『因』，又說：大般涅槃（Mahaparinirvana，大般涅槃）本來就存在，並非現在才有。又說：佛性亦『因』亦『因因』，亦『果』亦『果果』。如無明緣行，行緣識，十二因緣（Twelve links of dependent origination，十二因緣）也是亦『因』亦『因因』，亦『果』亦『果果』。初住（First Stage of Abiding，初住）相對於二住（Second Stage of Abiding，二住）是『因』，相對於三住（Third Stage of Abiding，三住）是『因因』。三住相對於二住是『果』，相對於初住是

【English Translation】 English version The 『Chapter on Living Beings』, 『Chapter on the Buddha Path』, 『Chapter on Entering the Non-Dual Dharma Door』, and 『Chapter on the Fragrant Accumulation』 are about the exposition of 『cause』. Leaving the chamber, holding up the multitude, and heading towards the Amra Garden symbolizes returning to the 『cause』 and moving towards the 『effect』. The Tathagata (如來，Tathagata) expounds the accomplishment, reiterates the purpose, clarifies the meaning, and elaborately analyzes the practice of the Bodhisattvas (菩薩，Bodhisattvas), which is the exposition of 『cause』. Clarifying the sounds of the Buddha lands as Buddha-activities, and stillness as Buddha-activities, etc., is the exposition of 『effect』. From this, it can be known that the entire teaching consistently clarifies 『cause and effect』 to accomplish the Buddha-land, so it entirely adopts the views of this school. Third, formally clarifying the meaning of 『cause and effect』 accomplishing the Buddha-land, which contains three layers of meaning: first, briefly analyzing the characteristics of 『cause and effect』; second, distinguishing between 『general』 and 『specific』; third, formally accomplishing the Buddha-land. First, briefly analyzing the characteristics of 『cause and effect』, 『cause』 is the Dharma (法，Dharma) of practice, the root of 『practice』 lies in 『principle』, 『principle』 itself is neither 『cause』 nor 『effect』, while 『practice』 is 『cause and effect』. If 『cause and effect』 are analyzed apart from the 『principle』 of 『neither cause nor effect』, then that is a heretical 『cause and effect』. Now, clarifying 『cause and effect』 based on this 『principle』 is the correct 『cause and effect』. The Sutra (經，Sutra) says: When hidden, it is called the Tathagatagarbha (如來藏，Tathagatagarbha), when manifested, it is called the Dharmakaya (法身，Dharmakaya). Bodhisattvas practice to manifest this 『treasury-principle』, but the function is not yet complete, so it is called 『cause』. The 『treasury-principle』 is completely manifested, ultimate liberation, that is 『effect』. Therefore, the Mahaparinirvana Sutra (大涅槃經，Mahaparinirvana Sutra) says: 『It is cause, not effect』, such as Buddha-nature (佛性，Buddha-nature); 『It is effect, not cause』, such as Mahaparinirvana (大涅槃，Mahaparinirvana); 『Neither cause nor effect』 is called Buddha-nature, 『Neither cause nor effect』 is called Mahaparinirvana. Second, clarifying the distinction between 『general』 and 『specific』, which contains two layers of meaning: first, distinguishing the inconceivable 『cause and effect』; second, generally simplifying 『cause and effect』. First, distinguishing the inconceivable 『cause and effect』. Someone asks: Both are 『neither cause nor effect』, why is Buddha-nature only 『cause』 and not 『effect』, and Nirvana (涅槃，Nirvana) only 『effect』 and not 『cause』? The answer is: This clarifies the specific meaning of the Distinct Teaching (別教，Distinct Teaching), distinguishing 『cause and effect』. If according to the general meaning of the Perfect Teaching (圓教，Perfect Teaching), both can be established. Buddha-nature is 『effect』, as the Mahaparinirvana Sutra says: Buddha-nature is Buddha, all sentient beings have not yet become Buddhas, how can it be said that sentient beings have Buddha-nature? Nirvana is 『cause』, and it also says: Mahaparinirvana (大般涅槃，Mahaparinirvana) originally exists, it is not only now. It also says: Buddha-nature is also 『cause』 and also 『cause-cause』, also 『effect』 and also 『effect-effect』. Such as ignorance conditions action, action conditions consciousness, the Twelve links of dependent origination (十二因緣，Twelve links of dependent origination) are also 『cause』 and also 『cause-cause』, also 『effect』 and also 『effect-effect』. The First Stage of Abiding (初住，First Stage of Abiding) is 『cause』 relative to the Second Stage of Abiding (二住，Second Stage of Abiding), and 『cause-cause』 relative to the Third Stage of Abiding (三住，Third Stage of Abiding). The Third Stage of Abiding is 『effect』 relative to the Second Stage of Abiding, and

果果。乃至金剛望大涅槃為因因。大涅槃望金剛為果果。無上菩提但是因。無上涅槃但是果。故今明不思議解脫之因果亦如是。二通簡因果者。以世間因果即是苦集之法出世因果即是道滅。一切因果不出四諦。但大小明義不同。故有二種四諦之別。小乘明有作四聖諦。大乘明無作四聖諦。於是二間更立二種四諦。謂無生四真諦無量四諦合為四種四諦。並是明因果之義。具出涅槃。解釋顯在法華疏也。三明因果成佛國為此經宗者。約此四種因果以明佛國因果辨此經宗也。若是有作集無生集此二集善惡五濁輕重約根利鈍同感凡聖同居凈穢土託生受報為苦諦也。若是生滅無生二種道滅者同感方便有餘土託生即彼土之苦諦也。此之道滅即是無作之苦集無量無作之道滅分成。即得生實報無障閡凈土。若無作智滿則無作集盡。則無一生之報智冥心源。此經云。心凈即佛土凈也。仁王經云。唯佛一人居凈土。故知四種四諦因果即是正報。以正報故說于依報國土也。問曰。有作無生集共有凈不凈。無量無作云何。答曰。若無量無作因果亦有凈不凈。三乘人斷三界子果兩縛盡。俱得受法性身生變易土。三藏二乘通別圓菩薩五人功德既有優劣利鈍不同。亦應得橫論凈穢之別。若別教蓮華國諸菩薩非生死人。其土亦得。豎論凈不凈。諸地菩薩

【現代漢語翻譯】現代漢語譯本果果（結果）。乃至金剛（比喻堅固不壞的智慧）望大涅槃（佛教的最高境界，指脫離輪迴的永恒寂靜）為因因（根本原因）。大涅槃望金剛為果果（最終結果）。無上菩提（最高的覺悟）但是因。無上涅槃但是果。故今明不思議解脫之因果亦如是。二通簡因果者。以世間因果即是苦集之法，出世因果即是道滅。一切因果不出四諦（佛教的基本教義，包括苦、集、滅、道）。但大小明義不同。故有二種四諦之別。小乘明有作四聖諦。大乘明無作四聖諦。於是二間更立二種四諦。謂無生四真諦無量四諦合為四種四諦。並是明因果之義。具出涅槃。解釋顯在法華疏也。三明因果成佛國為此經宗者。約此四種因果以明佛國因果辨此經宗也。若是有作集無生集此二集善惡五濁輕重約根利鈍同感凡聖同居凈穢土託生受報為苦諦也。若是生滅無生二種道滅者同感方便有餘土託生即彼土之苦諦也。此之道滅即是無作之苦集無量無作之道滅分成。即得生實報無障閡凈土。若無作智滿則無作集盡。則無一生之報智冥心源。此經云。『心凈即佛土凈也』。仁王經云。『唯佛一人居凈土』。故知四種四諦因果即是正報。以正報故說于依報國土也。問曰。有作無生集共有凈不凈。無量無作云何。答曰。若無量無作因果亦有凈不凈。三乘人斷三界子果兩縛盡。俱得受法性身生變易土。三藏二乘通別圓菩薩五人功德既有優劣利鈍不同。亦應得橫論凈穢之別。若別教蓮華國諸菩薩非生死人。其土亦得。豎論凈不凈。諸地菩薩

【English Translation】 English version Fruit as fruit. Even Vajra (diamond-like wisdom) regards Maha Nirvana (the ultimate state of liberation in Buddhism, eternal tranquility beyond rebirth) as the cause of causes (the fundamental cause). Maha Nirvana regards Vajra as the fruit of fruits (the ultimate result). Anuttara-samyak-sambodhi (supreme enlightenment) is only the cause. Maha Nirvana is only the fruit. Therefore, the cause and effect of inconceivable liberation are also like this. Secondly, to generally simplify cause and effect, worldly cause and effect are the laws of suffering and accumulation, while transcendental cause and effect are the path and cessation. All cause and effect do not go beyond the Four Noble Truths (the fundamental teachings of Buddhism, including suffering, its cause, its cessation, and the path to its cessation). However, the meanings differ between the Hinayana and Mahayana. Therefore, there are two kinds of Four Noble Truths. The Hinayana explains the Four Noble Truths with action. The Mahayana explains the Four Noble Truths without action. Therefore, two more kinds of Four Noble Truths are established between the two. These are the Four Noble Truths of Non-Origination and the Four Immeasurable Truths, combined into four kinds of Four Noble Truths. All of these explain the meaning of cause and effect. It is fully explained in the Nirvana Sutra and revealed in the commentary on the Lotus Sutra. Thirdly, clarifying that cause and effect lead to the establishment of a Buddha-land is the purpose of this sutra. This is to clarify the cause and effect of the Buddha-land based on these four kinds of cause and effect, and to distinguish the purpose of this sutra. If there is action and accumulation, and non-origination and accumulation, these two accumulations of good and evil, the heaviness and lightness of the five turbidities, according to the sharpness and dullness of the roots, together cause ordinary beings and sages to dwell together in pure and impure lands, entrusting themselves to rebirth and receiving retribution as the Truth of Suffering. If there are the two kinds of path and cessation, origination and cessation, and non-origination, they together cause expedient and remaining lands to be entrusted to rebirth, which is the Truth of Suffering in that land. This path and cessation is the division of the uncreated suffering and accumulation and the immeasurable uncreated path and cessation. One can then be born in the Land of Actual Reward, a pure land without obstacles. If uncreated wisdom is fulfilled, then uncreated accumulation ceases, and there is no retribution of a single life, and wisdom merges with the source of the mind. This sutra says, 'When the mind is pure, the Buddha-land is pure.' The Benevolent King Sutra says, 'Only the Buddha dwells in the pure land.' Therefore, know that the cause and effect of the four kinds of Four Noble Truths are the direct reward. Because of the direct reward, the dependent land is spoken of. Question: The accumulation of action and non-origination, do they share purity and impurity? What about immeasurable non-action? Answer: If there is immeasurable non-action, the cause and effect also have purity and impurity. Those of the Three Vehicles who have severed the two bonds of the seeds and fruits of the Three Realms all attain the Dharma-nature body and are born in the Land of Transformation. The five types of people—those of the Three Pitakas, the Two Vehicles, the Common, Distinct, and Perfect Bodhisattvas—have different merits, superiorities, inferiorities, sharpness, and dullness. Therefore, one should also discuss the distinction between purity and impurity horizontally. If the Bodhisattvas of the Lotus Flower World of the Distinct Teaching are not people of birth and death, their land also attains it. Vertically speaking, purity and impurity are for the Bodhisattvas of the various stages.

未窮性凈之源猶有分惑。故三賢十聖住果報。唯佛一人居凈土。故知因果語通從凡至聖非正意。但論佛國因果為此經正宗。入文更當略分別也。第四約觀心者。下文云。隨其心凈即佛國凈。觀心性本凈猶如虛空。即是性凈之境。境即國也。觀智覺悟此心。名之為佛。初觀名因。觀成名果。若論自行。即是心主無染。若論化他。即是心數解脫智慧數為大臣。能排諸數上惑以還心源清凈土也。故云心凈即佛土凈也。第五通此經文者。如佛為寶積說佛國因果。即是當宗下文雖不自說。而凈名即是法王大將。助佛闡揚因果正教。符成佛說佛國因果斷物緣縛。令生佛國成菩薩凈佛國土之行也。故室外品品皆有因果之說。室內品品亦有因果之說。出室亦有因果之說。皆符成佛國之教。著在此經文也。大段第四權實善巧為用者。不思議體宗既成此教必有功能。功能者。權實有利物之功能也。亦為五意。

第一簡權實用　第二明諸教權實不同　第三釋權實義　第四折伏攝受　第五約觀心

第一簡權實用者。有人偏用權巧莫測為用。此用明偏也。今言權實悉得為用。所以者何。若論無言之道。權實並無可說。有因緣故俱可得說若說權有益。權即是用。說實令物得悟。實即是用。是故俱得為此經用也。問曰。若本是體。從體

【現代漢語翻譯】現代漢語譯本：未窮盡自性清凈的根源，仍然存在著分別的迷惑。所以三賢（指菩薩修行過程中的三個階段：十住、十行、十回向）十聖（指十地菩薩）安住于果報之中。只有佛一人安住于清凈的佛土。因此可知，如果談論因果通用於從凡夫到聖人的所有階段，就不是這部經的真正意旨。只討論佛國的因果，才是這部經的正宗。進入經文后，應當略作分別。第四，從觀心的角度來說，下文說：『隨著你的心清凈，佛國也就清凈。』觀心性本來的清凈，猶如虛空，這就是自性清凈的境界。境界就是佛國。觀智覺悟了這個心，就稱之為佛。最初的觀照是因，觀照成就就是果。如果談論自身的修行，就是心作主而沒有染污。如果談論教化他人，就是心所具有的解脫智慧，智慧就像大臣一樣，能夠排除各種心所上的迷惑，從而使心源恢復清凈，迴歸清凈的佛土。所以說，心清凈，佛土也就清凈。第五，貫通這部經的經文來看，比如佛為寶積（Ratnakuta）說佛國的因果，這就是本經的宗旨。下文雖然不是佛親自宣說，但維摩詰（Vimalakirti）是法王的大將，幫助佛闡揚因果的正教，符合佛所說的佛國因果，斷除眾生的因緣束縛，使眾生往生佛國，成就菩薩清凈佛國土的修行。所以室外品和室內品都有因果之說，出室品也有因果之說，都符合佛國之教，體現在這部經的經文中。大段的第四點，權實善巧為用，意思是說，既然不可思議的體和宗已經確立，那麼這種教法必然具有功能。功能就是權巧和真實這兩種利益眾生的功能。也分為五種含義：第一，簡別權實之用；第二，闡明各種教法的權實不同；第三，解釋權實之義；第四，折伏和攝受；第五，從觀心的角度來說。第一，簡別權實之用。有人偏執于權巧莫測的作用，這種作用是片面的。現在說權巧和真實都可以作為作用。為什麼呢？如果談論無言之道，權巧和真實都無可言說。因為有因緣的緣故，都可以說。如果說權巧有益處，權巧就是作用。說真實使眾生得以覺悟，真實就是作用。所以權巧和真實都可以作為這部經的作用。問：如果本體是體，從本體

【English Translation】 English version: If the source of the inherently pure nature is not exhausted, there will still be the delusion of differentiation. Therefore, the Three Worthies (referring to the three stages of a Bodhisattva's practice: the Ten Dwellings, Ten Practices, and Ten Dedications) and the Ten Sages (referring to the Ten Bhumi Bodhisattvas) abide in the retribution of karma. Only the Buddha alone dwells in the pure land. Therefore, it can be known that if discussing cause and effect as applying to all stages from ordinary beings to sages, it is not the true meaning of this sutra. Only discussing the cause and effect of the Buddha-land is the true essence of this sutra. Upon entering the text, there should be a slight distinction made. Fourth, from the perspective of contemplating the mind, the following text says: 'As your mind is pure, so is the Buddha-land pure.' Contemplating the inherent purity of the mind, like empty space, is the realm of inherent purity. The realm is the Buddha-land. The wisdom of contemplation awakening this mind is called the Buddha. The initial contemplation is the cause, and the accomplishment of contemplation is the effect. If discussing self-cultivation, it is the mind being the master without defilement. If discussing transforming others, it is the wisdom of liberation that the mind possesses, wisdom being like a great minister, capable of eliminating the various delusions on the mind, thereby restoring the source of the mind to purity, returning to the pure Buddha-land. Therefore, it is said that if the mind is pure, so is the Buddha-land pure. Fifth, to understand the text of this sutra thoroughly, such as the Buddha speaking to Ratnakuta (寶積) about the cause and effect of the Buddha-land, this is the purpose of this sutra. Although the following text is not spoken by the Buddha himself, Vimalakirti (維摩詰) is the great general of the Dharma King, assisting the Buddha in expounding the correct teaching of cause and effect, in accordance with the Buddha's teaching of the cause and effect of the Buddha-land, cutting off the karmic bonds of sentient beings, enabling sentient beings to be reborn in the Buddha-land, and accomplishing the practice of a Bodhisattva purifying the Buddha-land. Therefore, both the Outer Chamber Chapter and the Inner Chamber Chapter have discussions of cause and effect, and the Leaving the Chamber Chapter also has discussions of cause and effect, all in accordance with the teaching of the Buddha-land, embodied in the text of this sutra. The fourth point of the major section, skillful means of expediency and truth as the function, means that since the inconceivable essence and purpose have been established, this teaching must have a function. The function is the function of benefiting sentient beings through both skillful means and truth. It is also divided into five meanings: First, distinguishing the function of skillful means and truth; second, clarifying the differences between the skillful means and truth of various teachings; third, explaining the meaning of skillful means and truth; fourth, subduing and embracing; fifth, from the perspective of contemplating the mind. First, distinguishing the function of skillful means and truth. Some people are fixated on the function of unfathomable skillful means, which is a one-sided function. Now it is said that both skillful means and truth can be used as functions. Why? If discussing the path of no words, both skillful means and truth are unspeakable. Because of the cause and conditions, both can be spoken. If it is said that skillful means are beneficial, skillful means are the function. If it is said that truth enables sentient beings to awaken, truth is the function. Therefore, both skillful means and truth can be used as the function of this sutra. Question: If the essence is the substance, from the substance

起用乃可言權是用。那得實亦是用。若皆是用。便無體用之殊。亦無宗體之別。答曰。權實有多種。若就自行化他明權實者。前來權實但是用而非體。今經正就化他明權實。是故權實俱是用也。第二明諸教權實不同者。華嚴具有二教。別教為權圓教為實。三藏一向是權化城引接也。方等備有四教。三權一實。般若廢三藏但有三教。二權一實。法華正直舍方便但有一實。涅槃備釋四教。在因三權一實。辨果唯有一實同也。問曰。此與方等何異。答曰。方等二入實二不入實。涅槃四俱入實。此為大異。今經是方等教攝。因有三權。果則一實。二入二不入實也。分別具在法華玄義。第三釋權實義即有三種。一者化他權實。二者自行化他權實。三者自行權實。一明化他權實者。諸佛菩薩所見三諦不可向凡人說示。隨他意語悉皆是權。今約權而明實也。此則有千萬種二智。四悉檀赴緣不同。眾家不善得此二智意。隨取經論所明二智而用之者執諍云云也。二者自行化他權實者。如諸佛菩薩隨他意說並是權智。隨自意語皆實智也。三自行權實者。諸佛菩薩自行所證二諦三諦之理以辨權實也。還將一家明三種二諦。對之冷然。義推可解。今經所明備有三種二智。為國王長者諸聲聞用化他二智。為諸菩薩用自行化他二智。杜口無言是自行

二智也。第四折伏攝受者即為二意。一略明折伏攝受。二正通此經文。一略明折伏攝受者。如勝鬘云。應折伏者而折伏之。應攝受者而攝受之。以折伏攝受故為令正法得久住故。今凈名為令不思議法得久住故。是以以方便折伏實智攝受類。如戒序云。老死至近佛法欲滅者。佛法湛然。何嘗有滅。若魔燒經卷。尚有二十億菩薩受持佛法。故知不滅。今言滅者約人壽盡故言其滅。如凡夫未得無漏慧命。未能秉持禁戒。身若無常戒法即謝。故佛法欲滅。戒定慧解脫解脫知見五分法身本依色身而起。色身既死。五分亦滅。即是身內佛法滅也。若能勤進發真得道共戒。此則一受不退常寂然。即有五分法身具足。假令七反人天雖生惡國。非但不失須陀洹果。此人必得阿羅漢果。是則陰身雖滅佛法不滅。五分法身無朽壞也。即是佛法久住。若大乘為義。雖復證羅漢盡無生智乃至辟支迦十種觀觀十二因緣能侵習氣。亦歸灰滅。如百二十人不堪付囑喪失財寶。若能開佛知見。得二十五三昧無方之用。住持佛法守護重寶。重寶者。即百斤金百句解脫真寶也。如盛壯之年二十五者堪可付囑。此人能折伏攝受令法得久住也。二明正通此經者。今凈名欲令釋迦正法久住。是故室外彈訶室內攝受。通論彈訶攝受處處皆得。如人訶罵是暫時長養是本心

【現代漢語翻譯】現代漢語譯本二智也是如此。第四，折伏（調伏）和攝受（接引）包含了兩種含義：一是簡要說明折伏和攝受，二是正式地將此應用於經文。首先，簡要說明折伏和攝受，如《勝鬘經》所說：『應該折伏的就折伏，應該攝受的就攝受。』通過折伏和攝受，是爲了使正法能夠長久住世。現在，《維摩詰經》爲了使不可思議之法能夠長久住世，所以用方便法門來折伏，用真實智慧來攝受。類似於戒序中所說：『老死將至，佛法將滅。』佛法本性湛然，何曾有滅？即使有魔燒燬經卷，尚有二十億菩薩受持佛法，所以可知佛法不會滅亡。現在說滅亡，是就人的壽命終結而言。如同凡夫未得無漏慧命，不能秉持禁戒，身體一旦無常，戒法也就消逝，所以說佛法將滅。戒、定、慧、解脫、解脫知見這五分法身，本來是依色身而生起，色身既然死了，五分法身也隨之滅亡，這就是身內的佛法滅亡。如果能夠勤奮精進，發起真智，證得道果，共同守護戒律，這樣就能一經受持永不退轉，常住寂然，也就具備了五分法身。即使七次往返人天，即使生於惡劣國土，非但不會失去須陀洹果，此人必定能證得阿羅漢果。這樣，陰身雖然滅亡，佛法卻不會滅亡，五分法身也不會朽壞，這就是佛法長久住世。如果從大乘的角度來說，即使證得阿羅漢果，窮盡無生之智，乃至辟支佛的十種觀行，觀察十二因緣，能夠消除習氣，最終也歸於灰滅。如同百二十人，不堪付囑，喪失財寶。如果能夠開啟佛的知見，得到二十五種三昧的無方妙用，住持佛法，守護重寶。重寶，就是百斤黃金，百句解脫真寶。如同盛壯之年的二十五歲的人，堪可付囑。此人能夠折伏攝受，使佛法長久住世。第二，說明如何將此應用於經文。現在，維摩詰想要使釋迦牟尼佛的正法長久住世，所以室外彈訶，室內攝受。總的來說，彈訶和攝受，處處都可以運用。如同人，訶罵是暫時的，長養是根本。

【English Translation】 English version The two wisdoms are also like this. Fourth, 'subduing' (taming) and 'embracing' (receiving) contain two meanings: one is a brief explanation of subduing and embracing, and the other is to formally apply this to the sutra text. First, a brief explanation of subduing and embracing, as the Śrīmālādevī Siṃhanāda Sūtra says: 'Those who should be subdued are subdued, and those who should be embraced are embraced.' Through subduing and embracing, it is to enable the True Dharma to abide long in the world. Now, the Vimalakīrti Nirdeśa Sūtra, in order to enable the inconceivable Dharma to abide long in the world, therefore uses expedient means to subdue and true wisdom to embrace. Similar to what is said in the precepts preface: 'Old age and death are approaching, and the Buddha Dharma is about to perish.' The nature of the Buddha Dharma is originally serene, how could it ever perish? Even if demons burn the sutra scrolls, there are still twenty billion Bodhisattvas upholding the Buddha Dharma, so it can be known that the Buddha Dharma will not perish. Now, saying it will perish refers to the end of people's lives. It is like ordinary people who have not attained the wisdom-life free from outflows, and cannot uphold the precepts. Once the body is impermanent, the precepts will also disappear, so it is said that the Buddha Dharma will perish. The fivefold Dharma-body of precepts, concentration, wisdom, liberation, and liberation-knowledge and vision originally arises based on the physical body. Since the physical body has died, the fivefold Dharma-body also perishes along with it. This is the perishing of the Buddha Dharma within the body. If one can diligently advance, generate true wisdom, realize the fruit of the Path, and jointly uphold the precepts, then one can receive and uphold them once and never regress, abiding in constant stillness, and thus possess the complete fivefold Dharma-body. Even if one returns to the human and heavenly realms seven times, even if one is born in an evil land, not only will one not lose the Srotaāpanna fruit, but this person will surely attain the Arhat fruit. In this way, although the physical body perishes, the Buddha Dharma does not perish, and the fivefold Dharma-body does not decay. This is the long abiding of the Buddha Dharma. If speaking from the perspective of Mahayana, even if one attains the Arhat fruit, exhausts the wisdom of non-birth, and even the ten contemplations of a Pratyekabuddha, contemplating the twelve links of dependent origination, and is able to eliminate habitual tendencies, one will eventually return to ashes. It is like the one hundred and twenty people who are not worthy of entrustment and lose their treasures. If one can open the Buddha's knowledge and vision, obtain the unobstructed and wonderful use of the twenty-five samādhis, uphold the Buddha Dharma, and guard the precious treasures. The precious treasures are one hundred pounds of gold and one hundred phrases of liberation, true treasures. It is like a twenty-five-year-old in the prime of life who is worthy of entrustment. This person can subdue and embrace, enabling the Dharma to abide long in the world. Second, explaining how to apply this to the sutra text. Now, Vimalakīrti wants to enable the True Dharma of Śākyamuni Buddha to abide long in the world, so he rebukes outside the room and embraces inside the room. Generally speaking, rebuking and embracing can be used everywhere. It is like a person, scolding is temporary, while nurturing is fundamental.

。而今或時用權智訶以實智攝。如彈國王長者即是權訶。當樂佛身是實攝也。如訶須菩提云。于食等者於法亦等入八邪而得八正。是用實智訶還用權攝。云如佛說幻人以是事訶寧有懼不。此即權攝。訶阿難亦爾。如訶彌勒等實智訶實智攝受。如訶迦旃延權彈權受。室內別義云云。故知凈名折伏攝受成於此教也。第五約觀心明權實者觀中道時以二觀為方便得入中道。是權折伏實智攝受。若觀中道而發二乘觀。即是實智折伏權智攝受。若觀二諦還發二觀。即是權折伏權攝受。若觀中道還發中道。即是實智折伏實智攝受。複次善將四隨用心。如大止觀三十六轉解說。即是觀心折伏攝受正法得住也。大段第五明教相者。前大段四重釋此經一部正意略顯。但此經與眾經有同有異事須分別。而前明四教處處簡別教相辨眾經同異。大意略應可見。但恐散明教相同異。尋者或未明瞭。今須更釋此經同異之相。就此即為四意。

第一明教相大意　第二略出諸師判教不同　第三研詳去取　第四正明判經教相

第一明教相大意者。諸經同明體宗用。赴緣利物而有同異者。但以稟教之徒根緣不一。時方有別。是以大聖設教名字不同。言方亦別也。故有頓漸赴機。至如華嚴廣明菩薩行位。三藏偏說小乘。方等破小顯大。大品曆法遣

【現代漢語翻譯】而現在有時運用權智來呵斥，用實智來攝受。例如彈國王（King Dan）和長者（Elder）就是用權智呵斥。『當樂佛身』就是用實智攝受。例如呵斥須菩提（Subhuti）說：『于食等者於法亦等』，這是說進入八邪而得到八正，是用實智呵斥，再用權智攝受。又如佛說幻人，用這件事來呵斥，難道會有恐懼嗎？這便是權智攝受。呵斥阿難（Ananda）也是如此。如呵斥彌勒（Maitreya）等，是用實智呵斥，用實智攝受。如呵斥迦旃延（Katyayana），是用權智彈斥，用權智接受。室內別義是這樣說的。所以知道《維摩經》（Vimalakirti Sutra）的折伏和攝受成就了此教義。第五，從觀心的角度闡明權實，觀中道時，以二觀作為方便，得以進入中道，這是權智折伏，實智攝受。如果觀中道而發起二乘觀，這就是實智折伏，權智攝受。如果觀二諦還發起二觀，這就是權智折伏，權智攝受。如果觀中道還發起中道，這就是實智折伏，實智攝受。再次，善於運用四隨心，如《大止觀》（Great Calming and Contemplation）三十六轉的解說，這就是觀心折伏攝受，正法得以住世。大段第五，闡明教相，前面四大段從多方面解釋了這部經的正意，略微顯露出來。但是這部經與眾多經典有相同之處，也有不同之處，需要加以區分。前面闡明四教時，處處簡別教相，辨別眾多經典的同異。大意應該略微可見。但恐怕分散地闡明教相的同異，尋究的人或許還未明白。現在需要更進一步解釋這部經的同異之相。就此分為四個方面：第一，闡明教相的大意；第二，簡略列出諸位法師對教判的不同；第三，研討詳察，去偽存真；第四，正式闡明判經的教相。第一，闡明教相的大意。諸經共同闡明體、宗、用，應合機緣利益眾生，但也有同有異。只因稟受教義的徒眾根器和因緣不一，時代和地域也有差別。因此大聖設立的教義名稱不同，言語方式也不同。所以有頓教、漸教，應合根機的教法。例如《華嚴經》（Avatamsaka Sutra）廣泛闡明菩薩的行位，《三藏》（Tripitaka）偏重講述小乘，《方等經》（Vaipulya Sutra）破斥小乘，彰顯大乘，《大品般若經》（Mahaprajnaparamita Sutra）歷經各種法門遣除執著。

【English Translation】 And now, sometimes expedient wisdom (upaya-jnana) is used to rebuke, while true wisdom (satya-jnana) is used to embrace. For example, King Dan and the Elder are rebuked with expedient wisdom. 'One should delight in the Buddha-body' is embraced with true wisdom. For example, rebuking Subhuti (Subhuti), saying, 'Those who are equal in food are also equal in Dharma,' this means entering the eight wrong paths to attain the eight right paths, using true wisdom to rebuke and then using expedient wisdom to embrace. Furthermore, as the Buddha spoke of illusory men, using this matter to rebuke, would there be any fear? This is expedient wisdom embracing. Rebuke of Ananda (Ananda) is also like this. For example, rebuking Maitreya (Maitreya) and others is using true wisdom to rebuke and true wisdom to embrace. For example, rebuking Katyayana (Katyayana) is using expedient wisdom to rebuke and expedient wisdom to accept. The separate meanings within the room are as described. Therefore, it is known that the subjugation and embrace of the Vimalakirti Sutra (Vimalakirti Sutra) accomplish this teaching. Fifth, from the perspective of contemplating the mind, clarifying expedient and true wisdom, when contemplating the Middle Way, using the two contemplations as a means to enter the Middle Way, this is expedient wisdom subjugating and true wisdom embracing. If one contemplates the Middle Way and generates the Two Vehicle (Hinayana) contemplation, this is true wisdom subjugating and expedient wisdom embracing. If one contemplates the Two Truths and generates the two contemplations, this is expedient wisdom subjugating and expedient wisdom embracing. If one contemplates the Middle Way and generates the Middle Way, this is true wisdom subjugating and true wisdom embracing. Furthermore, skillfully use the Four Applications of Mind, as explained in the thirty-six turnings of the Great Calming and Contemplation (Great Calming and Contemplation), this is contemplating the mind, subjugating and embracing, so that the Right Dharma can abide in the world. The fifth major section clarifies the characteristics of the teachings. The previous four major sections explained the main intention of this sutra from multiple perspectives, revealing it slightly. However, this sutra has similarities and differences with many other sutras, which need to be distinguished. When clarifying the Four Teachings earlier, the characteristics of the teachings were distinguished everywhere, and the similarities and differences of many sutras were differentiated. The general meaning should be slightly visible. But I am afraid that the similarities and differences of the teachings are explained in a scattered way, and those who seek may not understand. Now it is necessary to further explain the similarities and differences of this sutra. This is divided into four aspects: First, clarifying the general meaning of the characteristics of the teachings; second, briefly listing the different judgments of the teachings by various Dharma masters; third, studying and examining in detail, discarding the false and preserving the true; fourth, formally clarifying the characteristics of the teachings in judging the sutra. First, clarifying the general meaning of the characteristics of the teachings. The sutras commonly clarify the substance, purpose, and function, responding to opportunities to benefit sentient beings, but there are also similarities and differences. It is only because the capacities and conditions of the disciples who receive the teachings are different, and the times and regions are also different. Therefore, the names of the teachings established by the Great Sage are different, and the ways of speaking are also different. Therefore, there are sudden teachings, gradual teachings, and teachings that suit the capacities. For example, the Avatamsaka Sutra (Avatamsaka Sutra) extensively clarifies the stages of practice of Bodhisattvas, the Tripitaka (Tripitaka) focuses on explaining the Small Vehicle (Hinayana), the Vaipulya Sutra (Vaipulya Sutra) refutes the Small Vehicle and highlights the Great Vehicle, and the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) goes through various Dharma gates to eliminate attachments.

蕩會宗。法花結撮始終開權顯實。涅槃解釋眾經同歸佛性常住。今此經抑揚褒貶赴機說不思議解脫者。猶是方等之教。第二略出諸師判教不同者。若觀岌法師三時明義。一有相法輪。二無相法輪。三常住法輪。此經並屬第二時無相得道。未明佛性常住涅槃。若開善光宅判教有三種。一頓二漸三偏方不定。漸教分為五時。此經是第三時折挫聲聞褒揚菩薩之教。猶未會三歸一辨佛性常住。若是莊嚴四時明義。此經猶屬般若無相得道。亦未明會三歸一佛性常住。若是地論四宗明義。此經即是真宗大乘緣起反出之教。若是流支半滿明義。此經即是滿字之說。不異華嚴涅槃。從來名義古今判教不同。法華玄義別當委出也。第三研詳去取者。若言此經是第二時教或第三時說未明佛性常住者。此經明不思議真性。真性豈非佛性。若言不明常住。此經云。如來之身即是金剛之體。眾惡永盡眾善普會。當何有疾。豈非常住也。次若言此經是真宗之教過法華者。何故諸聲聞人於此經中不見佛性同法華涅槃也。次若言此經即是滿字明佛性常住者。何故涅槃判為生蘇之教。生蘇既不得。即是醍醐。此經何得即與涅槃滿字齊也。引諸經論檢核眾義。備出法華玄義也。第四正明判此經教相者。但如來經教乃遍滿三千。元其正意不出四種。一者頓教二

者漸教三者不定教四者秘密教。一頓教者即華嚴經也。譬如日出前照高山。又如涅槃經云。雪山有草名曰忍辱。牛若食者即得醍醐。即其義也。然雖云頓教。為化菩薩不無兼開別教方便。故無量義經云。摩訶般若華嚴海空宣說菩薩歷劫修行。而未曾宣說如是甚深無量義經。未同法華三乘同得開佛知見發本顯跡成道已來甚大久遠。如此即不與諸法師同也。二漸教者。即是五味相生。三藏初門所說事戒定即是從牛出乳。三藏教明生滅四諦即是從乳出酪。方等大乘最初說無生四諦。無量無作對破小乘訶責聲聞樂小法者。即是從酪出生蘇。摩訶般若亦說無生四諦。而具明無量四諦宣說歷劫修行。亦說無作四諦會小乘法皆是摩訶衍。令聲聞轉教。即是從生蘇出熟蘇。如法華說一實無作四諦為諸聲聞開佛知見悉受記莂成大果實如秋收冬藏更無所作。即是從熟蘇出醍醐。又涅槃經為諸比丘說三修佛性一實無作四諦。為諸聲聞開決慧眼見佛性安置諸子秘密之藏。亦是從熟蘇出醍醐。故無量義經明說大品在法華前。大智論云摩訶般若在法華后。如此明五味之義與常涂一往似同。細心比並辨次解義不相關也。三明不定教者。亦不同舊解別有遍方不定之說。今但於五味教內利根之人不同教教悉皆得見佛性。故有滿字之義。故涅槃經云。譬如有

人置毒于乳乃至醍醐亦能殺人。所以梁武流支攝山三家此經大品皆是滿字明佛性辨常。意在此也。四秘密教者。大智論云。佛初成道鹿苑轉四諦法輪。顯露教中明五人見諦得須陀洹果八萬人得法眼凈。秘密教無量菩薩聞說大乘得無生忍。複次始從得道至泥洹夜常說般若。或可即其義也。此經云。佛以一音演說法。眾生隨類各得解。此亦是秘密教之相。若時眾皆不得聞見即是秘密教也。問曰。若爾可無遍方不定說耶。答曰。五味次第尚得論不定。遍方設有異說此復何須論也。婆羅門將偈來此出四種論。所謂牛王論蝦蟆跳論師子論鳥眼論。今借便用此四種論通前四種教。牛王論通頓教。蝦蟆跳論通漸教。師子論通不定教。鳥眼論通秘密教。今判此經非是頓教乃至五味漸教生蘇之味。若約不定教即是置毒生蘇而殺人也。利根菩薩於此教入不二法門見佛性住不可思議解脫涅槃。即滿字之教若秘密即不可知也。此經意不主明教相。是故不須委曲也。但教相義多有所關最為難解難明。法華玄辨四教義方可得。略見大意耳。

佛法不思議　　唯教相難解　二乘及菩薩　　尚所不能測　何況諸凡夫　　而欲判此事　譬如生盲人　　分別日輪相　欲判虛空界　　一切諸色法　而言了達者　　畢竟無是事　是故說法者　　

各生慚愧心　自責無明闇　　舍戲論諍競

維摩經玄疏卷第六

【現代漢語翻譯】現代漢語譯本：各自生起慚愧之心，自我責備被無明黑暗所矇蔽，捨棄戲論和爭辯。

（出自《維摩詰經玄疏》卷第六）

【English Translation】 English version: Each should generate a heart of shame and remorse, Self-reproach for being obscured by the darkness of ignorance (Avidya), Abandon frivolous discussions and contentions.

(From Vimalakirti Sutra Commentary, Scroll 6)