T38n1778_維摩經略疏

大正藏第 38 冊 No. 1778 維摩經略疏

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

維摩經略疏序

今茲疏文即隋煬帝。請天臺大師出之。用為心要敕文具在國清百錄。因令侍者隨錄奏聞。但至佛道品後分。章安私述續成。初文既筆在侍人。不無繁廣。每有緇素諸深見者。咸欣慕之。但云弊其文多。故輒于其錄而去取之。帶義必存。言繁則剪。使舊體宛然。不易先師之本故也。然自省闇短慮失元規。嘗于墳堂然香求徴。儻少壞大道愿示以留礙。二旬未竟佛道斯終既免幽訶。寧非冥護儻裨其宗旨則光光後昆。冀諸達人恕以專輒。

維摩經略疏卷第一(小卷初)

天臺沙門湛然略

釋佛國品之初

次明入文大為五意。一明經度不盡。二略分文。三辨佛國義。四釋品。五正入文。初意者前後五譯不同。今釋什本尋經文義。西土猶多。何以知之。如命十弟子。如是五百乃至八千各辭不堪。不堪之言並不來此。推此而論經卷不少。又文殊入室傳如來旨。慇勤無量兼八千菩薩各說入門。此諸言談何止半卷。爰至出室詣庵羅園對揚如來辨佛國義。當時敷演高論往復。豈容止有數紙經文意謂。振旦生民神根狹劣。不堪具足讀誦受持

。刪彼富文采其綱格流傳茲土。略存義焉。問此經西土文言浩大。將不是大論明佛所說不思議經有十萬偈耶。答有云即是今謂不爾。大論所明不思議經是華嚴別名。故論云般若有二種一共二乘說。二不共二乘說。不共說者如不思議經。故華嚴云此經不入二乘人手。共說者即是摩訶般若及諸方等。問華嚴豈得名不思議。此經一名不可思議解脫。何故反謂非耶。答此經既有兩名豈獨華嚴更無別稱。然細尋大論前後所引不思議經。悉是華嚴如說。謳舍那優婆夷。為須達那菩薩說度眾生數量。乃是華嚴明善才入法界所聞之事。若引此經即云毗摩羅詰所說。二分文為二。先出古今次明一家。先明諸師者什生及古諸師悉不開科段。直帖文解釋。而肇師云始於凈土終法供養。其間所明雖殊不思議一也。是則寶積發問已前為序。囑累一品以為流通。其間並是正說也。次靈味小亮云此經題既云凈名所說。從方便品皆是正說。次開善師分為四。一序訖菩薩品。二正即室內六品。三證成即菩薩行阿閦佛兩品。四流通即法供養囑累兩品。若莊嚴光宅同用初四品為序。入室六品為正。后四品為流通。晚三論師亦同此釋。北地論師用佛國一品為序。方便品訖見阿閦佛品十一品為正。后兩品為流通。但古今不同互有分別。承習之者各有宗門。諸禪師見

{ "translations": [ "現代漢語譯本：", "刪除那些華麗辭藻，使其綱要和格式流傳於此地，僅保留其意義。", "問：這部經書在西土以宏大的文言寫成，難道不是《大論》所闡明的佛所說的《不思議經》（不可思議的經典）的十萬偈頌嗎？", "答：有人說是，但現在我認為不是。《大論》所闡明的不思議經是《華嚴經》（Avatamsaka Sutra）的別名。所以《大論》說，般若（Prajna，智慧）有兩種：一是與二乘（聲聞乘和緣覺乘）共同說的，二是不與二乘共同說的。不與二乘共同說的，如《不思議經》。所以《華嚴經》說，此經不入二乘人的手中。共同說的，就是《摩訶般若》（Mahaprajnaparamita Sutra）及諸方等經。", "問：《華嚴經》怎麼能稱為不思議經？這部經的一個名字是不可思議解脫，為什麼反而說不是呢？", "答：這部經既然有兩個名字，難道只有《華嚴經》沒有別的稱呼嗎？然而仔細尋查《大論》前後所引用的不思議經，全部都是《華嚴經》，如說謳舍那優婆夷（Oushana Upayi，謳舍那女居士）為須達那菩薩（Sudhana-bodhisattva）說度眾生的數量，乃是《華嚴經》中善財童子（Sudhana）入法界所聞之事。如果引用這部經，就說是毗摩羅詰（Vimalakirti）所說。", "將經文分為兩部分。先說明古代和現代的劃分，再說明我自己的劃分。先說明各位法師的劃分：鳩摩羅什（Kumarajiva）和僧肇（Sengzhao）及古代的各位法師都沒有分科分段，直接按照經文解釋。而肇法師說，開始於凈土，結束於法供養。其間所闡明的雖然不同，但不思議的道理是一樣的。那麼，寶積（Ratnakuta）發問之前為序分，囑累品（Entrustment）作為流通分，其間都是正說分。", "其次，靈味法師和小亮法師說，這部經的題目既然說是凈名（Vimalakirti）所說，從方便品（Upaya，方便品）開始都是正說分。其次，開善法師分為四部分：一、序分，到菩薩品（Bodhisattva）；二、正宗分，即室內六品；三、證成分，即菩薩行品（Bodhisattva Practice）和阿閦佛品（Akshobhya Buddha）兩品；四、流通分，即法供養品（Dharma Offering）和囑累品（Entrustment）兩品。如果按照莊嚴法師和光宅法師的說法，就用最初的四品作為序分，入室六品作為正宗分，後面的四品作為流通分。晚期的三論宗法師也同樣這樣解釋。北地論師用佛國品（Buddha Land）一品作為序分，方便品到見阿閦佛品（Seeing Akshobhya Buddha）這十一品作為正宗分，後面的兩品作為流通分。但是古代和現代的劃分不同，互相之間有所區別。繼承學習的人各有宗門。各位禪師的見解", "", "", "english_translations": [ "English version:", "Remove those ornate literary embellishments, so that its outline and format are transmitted in this land, only retaining its meaning.", "Question: This scripture, written in grand classical Chinese in the Western Lands, isn't it the ten thousand verses of the 'Inconceivable Sutra' (a sutra on the inconceivable) spoken by the Buddha as elucidated in the 'Great Treatise'?", "Answer: Some say it is, but now I think not. The 'Inconceivable Sutra' elucidated in the 'Great Treatise' is another name for the 'Avatamsaka Sutra'. Therefore, the 'Great Treatise' says that there are two types of Prajna (wisdom): one is spoken in common with the Two Vehicles (Shravakayana and Pratyekabuddhayana), and the other is not spoken in common with the Two Vehicles. That which is not spoken in common is like the 'Inconceivable Sutra'. Therefore, the 'Avatamsaka Sutra' says that this sutra does not enter the hands of people of the Two Vehicles. That which is spoken in common is the 'Mahaprajnaparamita Sutra' and the various Vaipulya Sutras.", "Question: How can the 'Avatamsaka Sutra' be called the Inconceivable Sutra? One name of this sutra is Inconceivable Liberation, why do you say it is not?", "Answer: Since this sutra has two names, is it only the 'Avatamsaka Sutra' that has no other names? However, carefully examining the 'Inconceivable Sutra' quoted before and after in the 'Great Treatise', all of them are the 'Avatamsaka Sutra', such as saying that Oushana Upayi (Oushana female layperson) spoke to Sudhana-bodhisattva about the number of beings to be saved, which is what Sudhana (Sudhana-bodhisattva) heard when he entered the Dharmadhatu in the 'Avatamsaka Sutra'. If this sutra is quoted, it is said to be spoken by Vimalakirti.", "Divide the scripture into two parts. First, explain the ancient and modern divisions, and then explain my own division. First, explain the divisions of the various masters: Kumarajiva (Kumarajiva) and Sengzhao (Sengzhao) and the ancient masters did not divide into sections and paragraphs, but directly explained according to the text. And Dharma Master Zhao said that it begins with the Pure Land and ends with Dharma offering. Although what is explained in between is different, the principle of inconceivability is the same. Then, before Ratnakuta (Ratnakuta) asked the question is the introduction section, and the Entrustment chapter (Entrustment) is the circulation section, and in between is the main teaching section.", "Secondly, Dharma Master Lingwei and Dharma Master Xiaoliang said that since the title of this sutra says that it was spoken by Vimalakirti, from the Upaya chapter (Upaya, Expedient Means) onwards is the main teaching section. Secondly, Dharma Master Kaishen divides it into four parts: one, the introduction section, up to the Bodhisattva chapter (Bodhisattva); two, the main section, which is the six chapters in the room; three, the certification section, which is the Bodhisattva Practice chapter (Bodhisattva Practice) and the Akshobhya Buddha chapter (Akshobhya Buddha); four, the circulation section, which is the Dharma Offering chapter (Dharma Offering) and the Entrustment chapter (Entrustment). If according to Dharma Master Zhuangyan and Dharma Master Guangzhai, the first four chapters are used as the introduction section, the six chapters in the room are used as the main section, and the last four chapters are used as the circulation section. The later Three Treatise School masters also explained it in the same way. The Northern Land Treatise masters used the Buddha Land chapter (Buddha Land) as the introduction section, and the eleven chapters from the Upaya chapter to the Seeing Akshobhya Buddha chapter (Seeing Akshobhya Buddha) as the main section, and the last two chapters as the circulation section. However, the ancient and modern divisions are different, and there are differences between them. Those who inherit and learn have their own schools. The views of the various Zen masters" ] }

此分別多延紛諍。不開科節但約觀門直明入道。次明今家者。若不開科段則不識起盡佛教承躡。若開科段執諍紛然。于解脫之法橫生係累。今尋經意趣傍經開科而非固執。夫佛說法雖復殊源而初中后善文必備矣。今約此三對序等三。仍為三意。一正開經。二約觀心。三異眾家。一正分經者經無大小例有三段。謂序正流通。序者大聖將欲說法必先現瑞表發以為由藉。如欲說大品即放支節雜色之光。表欲說般若以導諸行。欲說法華放眉間光。表欲說中道實相。今經合蓋現土。表欲說佛國因果。既由藉不同。正表教門。赴機有異。發起物情使咸信慕歸宗有在。故曰序也。二正說者四眾睹瑞悉皆忻仰堪聞聖旨。大聖知時赴機設教。時眾聞經咸沾法利。故名正說也。三流通者流譬水之下霔。通則無滯無壅。如來大慈平等說法。非止但為現在亦欲遠被正像末代有緣。使咸沾法潤。是則法水流霔無窮。並沾斯澤故名流通也。今開為三。一從如是我聞訖七言偈。具通別二序。此于正說由藉義足名為序分。二從寶積請問佛國因果已去訖阿閦佛。有十一品半。皆明不思議解脫佛國因果。皆是赴機之教。現在沾益。併爲正說。三從法供養訖囑累。明天帝發誓弘經。如來印可勸發囑累宣通未來。使流傳不絕。此並囑流通也。問此經題稱維摩詰所

說。今何得從佛國為正。答凈名承佛威神助佛揚化。化道有功故從其受稱。譬如國王敕臣佈政。佈政有功而臣受賞。正命之主歸於國王。受功之名而臣受稱。不可謂臣受賞而臣為正。君垂正命而翻為傍。凈名得佛印定方乃為正。故名維摩詰所說經。二約觀心者即約三觀以為三分。二觀方便即是序義。得入中道即是正義。雙照二諦心心寂滅。自然流入即流通義。三簡異者。問何不依什師及諸禪師不分科段。答若論觀行實不繁開。今欲令學者知文起盡。識聖善巧言不孤。致必有承躡。若於文無壅帖釋。觀行轉覺分明。問何不全用肇師注意。答法供養屬正義不然也。問何不依靈味。答佛國為序義不應然。何者佛為法王道王。三千有所宣說。豈非正也。但寶積所請佛所酬答。赴此機緣明佛國因果。時眾聞經獲大小益。豈折為序。又且凈名助佛闡揚。正是獎成佛教。豈可弟子助說為正大師說者翻為序乎。問何不同開善。答經無大小例有三段。何得此經獨開為四。問何以不同莊嚴光宅及三論師。答佛國為序其妨同前。又用菩薩行阿閦佛以屬流通。恐此不然。何者凈名掌擎大眾。還庵羅園對佛印定。室內所說方得成經。又佛還對凈名。辨佛國因果撮經終始。宗旨分明大眾蒙益。過乎室內。此是正說。豈謂流通。問何不依北地大乘師。

【現代漢語翻譯】現代漢語譯本：說：現在為什麼說從佛國品開始作為正宗呢？回答：維摩詰（Vimalakirti，一位著名的在家菩薩）憑藉佛的威神之力，幫助佛弘揚教化。因為教化有功，所以接受這樣的稱讚。譬如國王命令臣子施行政治，臣子因為施行政治有功而受到賞賜。但施行政治的命令出自國王，臣子只是接受功勞的名稱。不能說臣子因為受到賞賜就成為政治的根本，國王頒佈正確的命令反而成為輔助。維摩詰得到佛的印證肯定，才能成為正宗。所以名為《維摩詰所說經》。二、從觀心的角度來說，就是用三種觀（空觀、假觀、中觀）來分為三個部分。前兩種觀是方便，屬於序分；證入中道實相是正宗分；雙照真諦和俗諦，心念寂滅，自然流入，就是流通分。三、爲了區分不同的觀點：有人問，為什麼不按照鳩摩羅什（Kumarajiva，著名譯經師）法師和各位禪師那樣不分科段呢？回答：如果從觀行的角度來說，確實不必繁瑣地分開。現在是爲了讓學者瞭解文章的起止，明白聖人的巧妙言辭不是孤立的，一定有承接和依據。如果對文章沒有理解上的障礙，那麼解釋觀行就會更加分明。有人問，為什麼不完全採用僧肇（Sengzhao，鳩摩羅什弟子）法師的註解呢？回答：法供養屬於正宗分，否則就不對了。有人問，為什麼不按照靈味法師的觀點呢？回答：佛國品作為序分是不應該的。為什麼呢？因為佛是法王、道王，在三千大千世界有所宣說，難道不是正宗嗎？只是寶積菩薩（Ratnakara，菩薩名）的請求，佛的回答，是爲了應和當時的機緣，闡明佛國的因果。當時聽眾聽經獲得了大小利益，怎麼能折損為序分呢？而且維摩詰幫助佛闡揚佛法，正是讚揚和成就佛教，怎麼能讓弟子幫助宣說的成為正宗，而大師所說的反而成為序分呢？有人問，為什麼不同於開善法師的觀點呢？回答：經文沒有大小的例子，都有三個部分，怎麼能把這部經單獨分為四個部分呢？有人問，為什麼不同於莊嚴、光宅以及三論宗的法師呢？回答：佛國品作為序分，它的妨礙和前面一樣。又用菩薩的行持和阿閦佛（Akshobhya，不動佛）歸屬於流通分，恐怕是不對的。為什麼呢？因為維摩詰掌管大眾，回到庵羅園（Amra garden）接受佛的印證肯定，在室內所說的話才能成為經。而且佛還和維摩詰相對，辨明佛國的因果，概括了經的始終，宗旨分明，大眾蒙受利益，超過了在室內所說。這是正宗分，怎麼能說是流通分呢？有人問，為什麼不按照北方的大乘法師的觀點呢？

【English Translation】 English version: It is said: Why is it now considered that the chapter on the Buddha-field is the main part? The answer is: Vimalakirti (a famous lay Bodhisattva) relied on the Buddha's majestic power to help the Buddha propagate teachings. Because of the merit of propagating teachings, he received such praise. For example, a king orders his ministers to implement policies, and the ministers are rewarded for their meritorious implementation. However, the order to implement policies comes from the king, and the ministers only receive the name of merit. It cannot be said that the ministers become the foundation of politics because they are rewarded, and the king's issuance of correct orders becomes auxiliary. Vimalakirti can only become the main part after receiving the Buddha's endorsement. Therefore, it is named 'The Vimalakirti Sutra'. Second, from the perspective of observing the mind, it is divided into three parts using the three contemplations (emptiness, provisional existence, and the middle way). The first two contemplations are expedient means, belonging to the introductory part; realizing the middle way is the main part; simultaneously illuminating the truth and conventional truth, with the mind in stillness, naturally flowing into the circulation part. Third, to distinguish different viewpoints: Someone asked, why not follow the example of Master Kumarajiva (a famous translator of scriptures) and the various Zen masters and not divide it into sections? The answer is: If viewed from the perspective of practice, there is indeed no need to divide it meticulously. Now it is to allow scholars to understand the beginning and end of the text, and to understand that the skillful words of the sages are not isolated, and there must be succession and basis. If there are no obstacles to understanding the text, then explaining the practice will become clearer. Someone asked, why not completely adopt the annotations of Master Sengzhao (Kumarajiva's disciple)? The answer is: The offering of the Dharma belongs to the main part, otherwise it would be incorrect. Someone asked, why not follow the views of Master Lingwei? The answer is: It is not appropriate to consider the Buddha-field chapter as the introductory part. Why? Because the Buddha is the King of Dharma, the King of the Way, and what is spoken in the three thousand great thousand worlds, is it not the main part? It is only Ratnakara Bodhisattva's (name of a Bodhisattva) request and the Buddha's response, in order to respond to the opportunity at that time and clarify the cause and effect of the Buddha-field. At that time, the audience gained great and small benefits from listening to the sutra, how can it be reduced to the introductory part? Moreover, Vimalakirti helps the Buddha to propagate the Dharma, which is to praise and accomplish Buddhism. How can the disciple's assistance in speaking become the main part, while the master's words become the introductory part? Someone asked, why is it different from the views of Master Kaisan? The answer is: There are no examples of sutras being large or small, and they all have three parts. How can this sutra alone be divided into four parts? Someone asked, why is it different from the masters of Zhuangyan, Guangzhai, and the Three Treatise School? The answer is: Considering the Buddha-field chapter as the introductory part has the same obstacles as before. Also, using the Bodhisattva's practice and Akshobhya Buddha (immovable Buddha) as belonging to the circulation part is probably incorrect. Why? Because Vimalakirti manages the assembly and returns to Amra garden to receive the Buddha's endorsement. Only what is said in the room can become a sutra. Moreover, the Buddha also faces Vimalakirti, distinguishing the cause and effect of the Buddha-field, summarizing the beginning and end of the sutra, with a clear purpose, and the assembly benefits, exceeding what was said in the room. This is the main part, how can it be said to be the circulation part? Someone asked, why not follow the views of the Northern Mahayana masters?

答佛國為序其妨同前。三釋佛國義者。此明長者子寶積問佛國因果。世尊具答。身子生疑佛以神力現凈土相。時諸大眾得大乘益。還復穢土求聲聞。眾得小乘道。約此標名故云佛國。此經既以佛國為宗。必須明識佛國之義。今略為八重。一總明佛國二別明佛國三明修佛國因四明見佛國不同五明往生六明說教七約觀心八用佛國義通釋此經。一總明佛國者。前說普集及諸方等多明正報。今因寶積厭蓋如來合蓋現土即表欲說依報。何者正報既顯須廣明依。如說王民必須知土治正事業。言佛國者佛所居域故名佛國。譬如王國雖臣民共住。而從王受稱名某王國。今佛雖與有緣共居而從佛受名名某佛國。佛身所依名為佛土。佛住界分名佛世界。佛所居止萬境不同亦名為剎。然國有事理。事即應身之域。理則極智所照之境。而至理虛寂本無境智之殊。豈有能所之別。但以隨機應物說有真應故明理事也。然非本無以垂跡故有應形應土非跡無以顯本。故引物同歸法身真國。故文云雖知諸佛土永寂如空。而現種種清凈佛土則應同凡聖。現有封疆。凡聖果報高下殊別。所現凈穢亦復如是。故瓔珞云起一切眾生應一切國土應。或有釋言應國者是眾生集業所感。故文云眾生之類是菩薩凈土。聖人慈悲來此現生。故法華云而生三果朽故火宅。為度眾

生生老病死。有云諸佛法身。猶如明鏡一切色像悉現其中。是則一切國土皆從法身本國應現。國由佛身故云佛國。故法華云。今此三界皆是我有。其中眾生悉是吾子。今詳斯語若云應國從法身現。即是自生。若從眾生即是他生。眾生對佛即是共生。若離生離佛即是無因而有土也。皆墮性義。此即須破。當知國土若凈若穢皆不可說。有因緣故而可說者。悉檀赴機皆得說也。二別明佛國者。諸佛利物差別之相無量無邊。今略為四。一染凈國凡聖共居。二有餘方便人住。三果報純法身居。即因陀羅網無障礙土也。四常寂光即妙覺所居也。前二是應即應佛所居。第三亦應亦報即報佛所居。后一但是真凈非應非報。即法身所居。言染凈者九道雜共。何者六道鄙穢故名為染。三乘見真故名為凈。三六共居故名染凈。亦名凡聖同居國也。就染凈土凡聖各二。凡居二者一惡眾生。即四惡趣也。二善眾生即人天也。聖居二者一實二權。實聖者四果及支佛。通教六地別十住圓十信後心。通惑雖斷報身猶在。二權聖者方便有餘三乘人。受偏真法性身。為利有緣愿生同居。若實報及寂光法身大士及妙覺佛。為利有緣應生同居。皆是權也。是等聖人與凡共住故云凡聖同居。四惡趣共住故云穢土。二明同居凈土者。無量壽國雖果報殊勝難可比喻。然

【現代漢語翻譯】現代漢語譯本：生生老病死（生命的輪迴，經歷出生、衰老、疾病和死亡）。有人說諸佛的法身（Dharmakāya，佛的真身）就像明亮的鏡子，一切色相都顯現在其中。那麼一切國土都從法身本國應現。國土因佛身而存在，所以稱為佛國。因此《法華經》說：『現在這個三界都是我所有的，其中的眾生都是我的孩子。』現在詳細分析這句話，如果說應現的國土從法身顯現，那就是自生；如果從眾生而來，那就是他生；眾生相對於佛來說就是共生；如果離開生和佛，那就是無因而有國土了，這都落入了『性』的定義，這些都需要破除。應當知道，國土無論是清凈還是污穢，都不可說，因為有因緣的緣故才可以述說。悉檀（Siddhanta，佛教術語，意為『宗』或『教』）爲了適應眾生的根機，都可以說。第二，分別說明佛國。諸佛利益眾生的差別相無量無邊，現在略分為四種：第一種是染凈國，凡夫和聖人共同居住；第二種是有餘方便人居住的國土；第三種是果報純法身居住的國土，也就是因陀羅網（Indra's net）般無障礙的國土；第四種是常寂光（Eternal Stillness Light），也就是妙覺（Wonderful Enlightenment）所居住的國土。前兩種是應身佛（Nirmāṇakāya，佛的化身）所居住的，第三種是應身佛和報身佛（Saṃbhogakāya，佛的報身）所居住的，后一種只是真凈，非應非報，是法身佛所居住的。所說的染凈國，是九道眾生雜居的地方。為什麼呢？因為六道鄙陋污穢，所以稱為染；三乘（聲聞乘、緣覺乘、菩薩乘）證見真理，所以稱為凈。三乘和六道共同居住，所以稱為染凈，也稱為凡聖同居國。就染凈土而言，凡夫和聖人各有兩種。凡夫居住的有兩種：第一種是惡眾生，也就是四惡趣（地獄、餓鬼、畜生、阿修羅）；第二種是善眾生，也就是人天。聖人居住的也有兩種：第一種是實聖，也就是四果阿羅漢（四種修行果位）以及辟支佛（Pratyekabuddha，獨覺佛），通教六地菩薩，別教十住菩薩，圓教十信後心菩薩。雖然斷除了通惑，但報身仍然存在。第二種是權聖，也就是方便有餘的三乘人，接受偏真法性身，爲了利益有緣眾生，發願往生同居土。如果是實報土（True Reward Land）和寂光土（Land of Tranquil Light）的法身大士（Bodhisattva of the Dharmakāya）以及妙覺佛，爲了利益有緣眾生而應化到同居土，這些都是權現的。這些聖人與凡夫共同居住，所以稱為凡聖同居。四惡趣共同居住，所以稱為穢土。第二，說明同居凈土。無量壽國（Amitābha's Land）雖然果報殊勝，難以比喻，然而

【English Translation】 English version: Birth, aging, sickness, and death (the cycle of life, experiencing birth, aging, illness, and death). It is said that the Dharmakāya (the body of truth, the true body of the Buddha) of all Buddhas is like a bright mirror, in which all forms and appearances are reflected. Then all lands manifest from the original land of the Dharmakāya. Because the land exists due to the Buddha's body, it is called a Buddha-land. Therefore, the Lotus Sutra says: 'Now this triple world is all mine, and the beings in it are all my children.' Now, analyzing this statement in detail, if the manifested land appears from the Dharmakāya, then it is self-born; if it comes from sentient beings, then it is other-born; sentient beings in relation to the Buddha are co-born; if it is apart from birth and the Buddha, then it is a land that exists without cause, all of which falls into the definition of 'nature,' and these must be refuted. It should be known that whether a land is pure or impure, it cannot be described, because it can only be described due to causes and conditions. The Siddhantha (Buddhist term meaning 'doctrine' or 'teaching') can be spoken to suit the faculties of sentient beings. Second, explaining the Buddha-lands separately. The differences in how Buddhas benefit sentient beings are immeasurable and boundless, but now they are briefly divided into four types: The first type is the defiled and pure land, where ordinary beings and sages live together; the second type is the land where those with expedient means reside; the third type is the land where the pure Dharmakāya of karmic reward resides, which is the unobstructed land like Indra's net; the fourth type is the Eternal Stillness Light, which is where Wonderful Enlightenment resides. The first two are where the Nirmāṇakāya (the transformation body of the Buddha) resides, the third is where the Nirmāṇakāya and the Saṃbhogakāya (the reward body of the Buddha) reside, and the last one is only true purity, neither Nirmāṇakāya nor Saṃbhogakāya, which is where the Dharmakāya Buddha resides. The so-called defiled and pure land is where the beings of the nine realms live together. Why? Because the six realms are base and impure, so they are called defiled; the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) realize the truth, so they are called pure. The three vehicles and the six realms live together, so it is called the defiled and pure land, also known as the land where ordinary beings and sages live together. In terms of the defiled and pure land, ordinary beings and sages each have two types. Ordinary beings who reside there have two types: the first type is evil beings, which are the four evil realms (hell, hungry ghosts, animals, asuras); the second type is good beings, which are humans and devas. Sages who reside there also have two types: the first type is true sages, which are the four Arhats (four stages of enlightenment) and Pratyekabuddhas (Solitary Buddhas), Bodhisattvas of the sixth ground of the Common Teaching, Bodhisattvas of the ten abodes of the Separate Teaching, and Bodhisattvas of the last mind of the ten faiths of the Perfect Teaching. Although the common delusions have been cut off, the reward body still exists. The second type is expedient sages, which are the three vehicles of those with expedient means, who receive the partial true Dharmakāya, and vow to be reborn in the land of co-residence in order to benefit sentient beings with affinities. If it is the Dharmakāya Bodhisattvas of the True Reward Land and the Land of Tranquil Light, and the Wonderful Enlightenment Buddhas, who transform into the land of co-residence in order to benefit sentient beings with affinities, these are all expedient manifestations. These sages live together with ordinary beings, so it is called the land where ordinary beings and sages live together. The four evil realms live together, so it is called a defiled land. Second, explaining the pure land of co-residence. Although Amitābha's Land is superior in karmic reward and difficult to compare, yet

亦染凈凡聖同居。何者雖無四趣而有人天。何以知之。生彼土者未必悉是得道之人。故經云犯重罪者臨終之時懺悔唸佛業障便轉即得往生。若但聖生凡夫何得愿生彼土。故知雖具惑染願力持心亦得居也。聖生權實類前可知。但以無四惡趣故名為凈。舉此往類。同居之國優劣非一。雖復穢凈多種。如法華經授弟子記所住國土。束而明之並屬凡聖同居土也。問染凈國名出何經論。答思益論云。日月光佛命梵天來此土云。汝當用十法游彼世界。娑婆之土名染凈世界。染即是凡凈即是聖。問穢土十惡所感四趣依正。皆穢可然。但十善果凈土因同何得依正頓殊別耶。答二處修因善名雖同。凈土修善精微勝故。故彼凡聖所得依正不同穢土。二明有餘土者。二乘三種菩薩證方便道之所居也。何者若修二觀斷通惑盡。恒沙別惑無明未斷舍分段身。而生界外受法性身。即有變易所居之土名為有餘。亦名方便方便行人之所居也。故攝大乘七種生死。此即第四方便生死。問有餘國名出何經論。答法華云。我于余國作佛更有異名。是人雖生滅度之想而於彼土求佛智慧。即其義也。大論云二乘入滅雖不生三界界外有凈土。于彼受法性之身。三明果報土者。即因陀羅網是華藏世界純諸法身菩薩所居。以其觀一實諦破無明顯法性。得真實果報。而無明

【現代漢語翻譯】現代漢語譯本亦有染凈凡聖同居的國土。為什麼說雖然沒有四惡趣，但仍然有人天存在呢？因為往生到那個國土的人，未必都是已經得道的人。所以經典上說，犯下重罪的人，臨終之時懺悔唸佛，業障便可轉化，立即就能往生。如果只有聖人才能往生，那麼凡夫怎麼能發願往生到那個國土呢？因此可知，即使具有惑染，只要以願力持心，也能居住在那個國土。聖人往生的情況，權實兩種型別與前面所說的情況類似，可以參考。只是因為沒有四惡趣，所以稱為凈土。以此類推，同居的國土也有優劣之分，並非完全一樣。雖然有穢土和凈土等多種情況，如《法華經》中為弟子授記時所說的所住國土，總而言之都屬於凡聖同居土。問：染凈國土的名稱出自哪部經論？答：《思益經》中說，日月光佛命令梵天來到這個娑婆世界時說：『你應當用十法遊歷那個世界。』娑婆世界名為染凈世界，染指的是凡夫，凈指的是聖人。問：穢土由十惡業所感，四惡趣的依報和正報都是污穢的，這是可以理解的。但是，十善業的果報，凈土的因地相同，為什麼依報和正報卻有如此大的差別呢？答：兩處修善，善的名稱雖然相同，但凈土修善更加精微殊勝。所以，凈土的凡聖所得的依報和正報，與穢土不同。二、說明有餘土，這是二乘和三種菩薩證得方便道所居住的國土。也就是說，如果修習二觀，斷盡見思惑，但恒沙般的別惑和無明尚未斷除，捨棄分段生死之身，而生於界外，受法性之身，那麼所居住的國土就稱為有餘土，也稱為方便土，是方便行人的居所。所以，《攝大乘論》中說的七種生死，這裡指的是第四種方便生死。問：有餘國土的名稱出自哪部經論？答：《法華經》中說：『我于余國作佛，更有異名。』這些人雖然產生滅度的想法，但在那個國土求佛智慧，就是這個意思。《大智度論》中說，二乘人入滅后，雖然不生於三界，但在界外有凈土，在那裡接受法性之身。三、說明果報土，也就是因陀羅網般的華藏世界，是純粹的法身菩薩所居住的地方。因為他們觀照一實諦，破除無明，顯現法性，得到真實的果報，而沒有無明。

【English Translation】 English version It also includes the Land of Coexistence of Defiled and Pure Beings, Ordinary Beings, and Sages. Why is it said that although there are no Four Evil Destinies, there are still humans and devas? Because those who are born in that land are not necessarily all enlightened beings. Therefore, the scriptures say that those who commit serious sins, if they repent and recite the Buddha's name at the time of death, their karmic obstacles will be transformed, and they will be immediately reborn there. If only sages could be reborn there, how could ordinary people aspire to be reborn in that land? Therefore, it is known that even with defilements and delusions, one can still reside there if one maintains mindfulness with the power of vows. The rebirth of sages, whether provisional or real, is similar to what was mentioned earlier and can be referred to. It is called a Pure Land simply because it lacks the Four Evil Destinies. By analogy, the Lands of Coexistence vary in quality, and are not all the same. Although there are various kinds of defiled and pure lands, such as the lands where the disciples reside as described in the prophecies in the Lotus Sutra, they all belong to the Land of Coexistence of Ordinary Beings and Sages. Question: From which sutra or treatise does the name 'Land of Defilement and Purity' come? Answer: The Srimati-mati-vikrama-nirdeśa Sutra says that Sunlight Buddha ordered Brahma to come to this world, saying, 'You should use the ten dharmas to travel to that world.' The Saha world is called the Land of Defilement and Purity, where defilement refers to ordinary beings and purity refers to sages. Question: The defiled land is caused by the ten evil deeds, and the environment and beings of the Four Evil Destinies are all impure, which is understandable. However, the pure land is the result of the ten good deeds, and the causes are the same. Why are the environment and beings so different? Answer: Although the names of the good deeds cultivated in the two places are the same, the cultivation of good deeds in the Pure Land is more refined and superior. Therefore, the environment and beings attained by ordinary beings and sages in the Pure Land are different from those in the defiled land. Second, explaining the Land of Residual Karma, which is the land where the Two Vehicles (śrāvakas and pratyekabuddhas) and the three types of Bodhisattvas reside after attaining the expedient path. That is, if one cultivates the two contemplations, completely cuts off the delusions of views and thoughts, but has not cut off the countless separate delusions and ignorance, and abandons the body of sectional transmigration to be born outside the realms and receive the body of Dharma-nature, then the land where one resides is called the Land of Residual Karma, also called the Land of Expediency, which is the residence of practitioners of the expedient path. Therefore, the seven types of birth and death mentioned in the Mahāyānasaṃgraha refer to the fourth type, expedient birth and death. Question: From which sutra or treatise does the name 'Land of Residual Karma' come? Answer: The Lotus Sutra says, 'I will become a Buddha in another land, with a different name.' These people, although they have the thought of extinction, seek the wisdom of the Buddha in that land, which is the meaning of this. The Mahāprajñāpāramitāśāstra says that after the Two Vehicles enter extinction, although they are not born in the Three Realms, there is a Pure Land outside the realms where they receive the body of Dharma-nature. Third, explaining the Land of Retribution, which is the Flower Adornment World like the net of Indra, where pure Dharma-body Bodhisattvas reside. Because they contemplate the One Reality, break through ignorance, reveal Dharma-nature, and attain true retribution, without ignorance.

未盡潤無漏業受法性報身。報身所居依報凈國名果報國也。以觀實相發真無漏所得果報。故名為實。修因無定色心無礙亦名實報無障礙土。言無障礙者謂一世界攝一切世界。一切世界亦如是。此名世界海。亦名世界無盡藏。別教初地入此世界有七種凈義。一同體凈。如一即一切一切即一。二自在凈。一切國土平等清凈。三莊嚴凈。一切佛土神通莊嚴。四受用凈。離一切惑成清凈道。五住處凈。大智眾生悉滿其處。六因凈。入佛土妙平等境界。七果凈。隨物所宜而為示現。前五是體滿。有體相用。六是因圓。七是果滿。初住生彼悉成就此七凈義。問出何經論。答仁王云。三賢十聖住果報。當知即是果報為土也。法華云娑婆世界坦然平正。其諸菩薩咸處其中。大論云法性身佛為法身菩薩說法。其國無聲聞支佛之名。華嚴明因陀羅網世界。攝大乘明華王世界。皆明果報土無障礙相。四明寂光土者。妙覺極智所照如如法界之理名之為國。但大乘法性即是真寂智性。不同二乘偏真之理。故涅槃云。第一義空名為智慧。此經云若知無明性即是明。如此皆是常寂光義。不思議極智所居故云寂光。亦名法性土。但真如佛性非身非土。而說身土。離身無土離土無身。其名土者一法二義。故金剛般若論云。智集唯識通。如是取凈土。非形第

【現代漢語翻譯】現代漢語譯本未盡潤無漏業受法性報身（Dharmakāya，報身）。報身所居住的依報清凈國土，名為果報國。這是以觀照實相而生髮的真實無漏功德所獲得的果報，所以稱為『實』。修行的因地沒有固定的色相，心無掛礙，也稱為實報無障礙土。所謂『無障礙』，是指一個世界包含一切世界，而一切世界也同樣如此，這被稱為世界海，也稱為世界無盡藏。別教的初地菩薩進入這個世界，有七種清凈的意義：一是同體清凈，如一即一切，一切即一；二是自在清凈，一切國土平等清凈；三是莊嚴清凈，一切佛土神通莊嚴；四是受用清凈，遠離一切迷惑，成就清凈之道；五是住處清凈，大智慧的眾生充滿其處；六是因清凈，進入佛土的微妙平等境界；七是果清凈，隨順眾生的根器而示現。前五種是本體圓滿，具有體、相、用；第六種是因地圓滿；第七種是果地圓滿。初住菩薩生於此土，全部成就這七種清凈的意義。問：出自哪些經典論著？答：《仁王經》說：『三賢十聖住果報』，應當知道這就是以果報作為國土。《法華經》說：『娑婆世界坦然平正，其中的菩薩都安住其中。』《大智度論》說：『法性身佛為法身菩薩說法，其國土沒有聲聞、緣覺的名字。』《華嚴經》闡明因陀羅網世界，《攝大乘論》闡明華王世界，都說明果報土沒有障礙的相狀。四、闡明常寂光土：妙覺的極智所照耀的如如法界的真理，稱之為國土。但大乘的法性就是真寂的智性，不同於二乘偏頗的真理。所以《涅槃經》說：『第一義空名為智慧。』此經說：『如果知道無明的本性，那就是明。』這些都是常寂光的意義。不可思議的極智所居住的地方，所以稱為寂光，也稱為法性土。但真如佛性非身非土，而說身土，是因為離開身就沒有土，離開土就沒有身，稱之為土，是一種法二種意義。所以《金剛般若論》說：『智集唯識通，如是取凈土，非形第。』

【English Translation】 English version The inexhaustible and pure karma receives the Dharmakāya (Law Body), the Reward Body. The pure land of dependent retribution where the Reward Body resides is called the Land of Retribution. It is the reward obtained by contemplating the true reality and generating true, undefiled merits, hence it is called 'Real'. The cause of cultivation has no fixed form, and the mind is unhindered, so it is also called the Land of Real Retribution without Obstacles. 'Without Obstacles' means that one world contains all worlds, and all worlds are the same. This is called the Ocean of Worlds, also known as the Inexhaustible Treasury of Worlds. When a Bodhisattva of the Initial Ground of the Separate Teaching enters this world, there are seven kinds of pure meanings: First, the purity of the same body, such as one is all, and all is one; second, the purity of freedom, all lands are equal and pure; third, the purity of adornment, all Buddha lands are adorned with supernatural powers; fourth, the purity of enjoyment, being free from all delusions and achieving the pure path; fifth, the purity of dwelling place, filled with beings of great wisdom; sixth, the purity of cause, entering the wonderful and equal realm of the Buddha land; seventh, the purity of result, manifesting according to the capacity of beings. The first five are the completeness of the essence, having essence, form, and function; the sixth is the completeness of the cause; the seventh is the completeness of the result. A Bodhisattva who is newly abiding in this land will achieve all seven pure meanings. Question: From which scriptures and treatises does this come? Answer: The Renwang Sutra says: 'The Three Sages and Ten Saints dwell in the Land of Retribution.' It should be known that this is taking retribution as the land. The Lotus Sutra says: 'The Saha world is flat and even, and the Bodhisattvas dwell within it.' The Mahaprajnaparamita Sastra says: 'The Dharmakāya Buddha preaches to the Dharmakāya Bodhisattvas, and there are no names of Sravakas or Pratyekabuddhas in that land.' The Avatamsaka Sutra elucidates the Indra's Net world, and the Mahayana-samgraha elucidates the Flower King world, both explaining that the Land of Retribution has no appearance of obstacles. Fourth, elucidating the Land of Eternal Tranquility and Light: The truth of the Suchness Dharma Realm illuminated by the ultimate wisdom of Wonderful Enlightenment is called the Land. But the Dharmata of Mahayana is the true and tranquil wisdom nature, different from the biased truth of the Two Vehicles. Therefore, the Nirvana Sutra says: 'The First Meaning of Emptiness is called Wisdom.' This sutra says: 'If you know the nature of ignorance, that is enlightenment.' These are all meanings of Eternal Tranquility and Light. The place where inconceivable ultimate wisdom dwells is called Tranquility and Light, also called the Land of Dharmata. But the Tathata Buddha-nature is neither body nor land, yet body and land are spoken of because there is no land apart from the body, and no body apart from the land. Calling it land is one dharma with two meanings. Therefore, the Vajra Prajna Sutra Treatise says: 'Wisdom gathers, only consciousness penetrates, thus taking the pure land, not the form.'

一體非莊嚴莊嚴。問出何經論。答仁王云。唯佛一人居凈土。此經云心凈則佛土凈。心凈之亟亟于佛也。普賢觀云。釋迦牟尼名毗盧遮那遍一切處。其佛住處名常寂光。問經論散明可如向說。不見四土一處出之。答經論度此本自不多。尋讀之者又不備悉。四土共出何必無文。正如此經答長者子。即是其意。文云隨所化眾生而取佛土。隨所調伏眾生而取佛土。隨諸眾生應以何國入佛智慧。隨諸眾生應以何國起菩薩根。若對四土宛然相似。名目既異。佛意難量。在下對文別當解釋。問此經未明開權顯實。何得明二乘生有餘土。答經云佛以一音演說法。眾生隨類各得解。何妨二乘通教菩薩並得橫解。別圓兩教橫豎無礙。問華嚴明十種佛土。此四攝盡以不。答何但攝十。乃至有人言經明二十七品佛土。無量壽土止是第六。見文對四攝無不盡。問若爾何不依十及二十七。答一往有文欲對四教。厝意難見。三明修佛國因者。此經非但約正報果明依報國。亦約正因明於依因。依因者即佛國因。故佛答寶積橫約十七正因以明依因。豎約十三正因以明依因。國既有四須明四因。一往明四教菩薩願行之因感四佛果依因感於四土。子細窮核非無小妨今還約四義分別一者菩薩修三權一實願行之因。成就眾生。若四種眾生未斷界內緣集。若斷未盡

【現代漢語翻譯】現代漢語譯本一體既非莊嚴，亦是莊嚴。問：出自何經論？答：《仁王經》云：『唯佛一人居凈土。』此經云：『心凈則佛土凈。』心凈到了極致，就是佛的境界。《普賢觀經》云：『釋迦牟尼（Śākyamuni，能仁寂默）名毗盧遮那（Vairocana，光明遍照），遍一切處。其佛住處名常寂光（eternal light）。』問：經論分散說明，可以如您所說。但沒見到四土（four lands）在一處同時出現。答：經論中這類內容本來就不多，尋找閱讀的人又不全面熟悉。四土共同出現，怎麼會沒有相關經文呢？正如此經回答長者子的問題，就是這個意思。經文說：『隨所化眾生而取佛土，隨所調伏眾生而取佛土，隨諸眾生應以何國入佛智慧，隨諸眾生應以何國起菩薩根。』如果對照四土，宛然相似。只是名目不同，佛的意圖難以衡量。我將在下面對照經文另外解釋。問：此經未明確開權顯實（revealing the provisional and manifesting the real），怎麼能說明二乘（two vehicles）生於有餘土（Land of Expediency）？答：經云：『佛以一音演說法，眾生隨類各得解。』為什麼妨礙二乘、通教菩薩（Bodhisattvas of the Shared Teaching）都能橫向理解？別教（Distinct Teaching）和圓教（Perfect Teaching）橫豎都沒有障礙。問：《華嚴經》（Avataṃsaka Sūtra）說明十種佛土，此四攝（four all-embracing virtues）是否全部包含？答：何止包含十種，甚至有人說經中說明二十七品佛土。《無量壽經》（Amitābha Sūtra）的凈土只是第六種。可見經文對照四攝，沒有不包含的。問：如果這樣，為什麼不依據十種或二十七種佛土來解釋？答：大致來說，經文想要對照四教（four teachings），但很難直接看出。三、說明修佛國之因者，此經不僅從正報果（direct retribution）說明依報國（environment），也從正因（direct cause）說明依因（indirect cause）。依因就是佛國之因。所以佛回答寶積（Ratnakuta）時，橫向用十七種正因來說明依因，縱向用十三種正因來說明依因。既然佛國有四種，就必須說明四種因。大致說明四教菩薩願行之因，感得四佛果，依因感得四土。仔細探究，並非沒有小小的妨礙。現在還是按照四義分別：一者，菩薩修三權一實（three provisional and one real）願行之因，成就眾生。如果四種眾生未斷界內緣集，如果斷了但未斷盡。

【English Translation】 English version The one body is both non-adorned and adorned. Question: From which sutra or treatise does this come? Answer: The Renwang Sutra (Benevolent Kings Sutra) says: 'Only the Buddha dwells in the Pure Land.' This sutra says: 'When the mind is pure, the Buddha Land is pure.' The ultimate purity of mind is the state of Buddhahood. The Universal Worthy Contemplation Sutra says: 'Śākyamuni (釋迦牟尼, the Sage of the Shakya clan) is named Vairocana (毗盧遮那, the Illuminator), pervading all places. The place where that Buddha dwells is called the Land of Eternal Tranquility (常寂光).' Question: The sutras and treatises explain these matters separately, as you have said. But I have not seen the Four Lands (四土) appearing in one place together. Answer: There is inherently not much of this kind of content in the sutras and treatises, and those who seek and read them are not fully familiar with them. How could there be no text where the Four Lands appear together? Just like this sutra's answer to the son of the elder, that is the meaning. The text says: 'According to the beings to be transformed, one takes the Buddha Land; according to the beings to be subdued, one takes the Buddha Land; according to which country beings should enter the Buddha's wisdom, one takes that country; according to which country beings should arise from the roots of Bodhi, one takes that country.' If you compare this to the Four Lands, it is clearly similar. It's just that the names are different, and the Buddha's intention is difficult to fathom. I will explain this separately below, comparing it to the text. Question: This sutra does not clearly reveal the provisional and manifest the real (開權顯實), how can it explain that the Two Vehicles (二乘) are born in the Land of Expediency (有餘土)? Answer: The sutra says: 'The Buddha proclaims the Dharma with one sound, and beings understand it according to their kind.' What prevents the Two Vehicles and the Bodhisattvas of the Shared Teaching (通教菩薩) from understanding it horizontally? The Distinct Teaching (別教) and the Perfect Teaching (圓教) have no obstacles horizontally or vertically. Question: The Avataṃsaka Sūtra (華嚴經) explains the ten kinds of Buddha Lands. Does this include all Four Embracing Virtues (四攝)? Answer: It includes not only ten, but some even say that the sutra explains twenty-seven kinds of Buddha Lands. The Pure Land of the Amitābha Sūtra (無量壽經) is only the sixth. It can be seen that the text, compared to the Four Embracing Virtues, includes everything. Question: If so, why not explain it according to the ten or twenty-seven Buddha Lands? Answer: Generally speaking, the text wants to compare the Four Teachings (四教), but it is difficult to see directly. Three, explaining the causes for cultivating a Buddha Land, this sutra not only explains the environment (依報國) from the direct retribution (正報果), but also explains the indirect cause (依因) from the direct cause (正因). The indirect cause is the cause of the Buddha Land. Therefore, when the Buddha answered Ratnakuta (寶積), he horizontally used seventeen direct causes to explain the indirect cause, and vertically used thirteen direct causes to explain the indirect cause. Since there are four kinds of Buddha Lands, it is necessary to explain the four kinds of causes. Generally speaking, the causes of the vows and practices of the Bodhisattvas of the Four Teachings result in the four Buddha fruits, and the indirect causes result in the four lands. Upon careful examination, it is not without small obstacles. Now, let's separate it according to four meanings: First, the Bodhisattvas cultivate the causes of the three provisional and one real (三權一實) vows and practices, accomplishing beings. If the four kinds of beings have not severed the conditions within the realm, if they have severed them but not completely.

菩薩界內成佛之時。四種眾生來生同居之土。修於四種願行之因。二者菩薩修于權實四行成四眾生。四種眾生方便觀成界內結盡。菩薩于有餘土成佛之時。四種眾生同生其國。修于別圓兩教之因。三者菩薩修于別圓教願行之因。成就二種眾生。二種眾生能斷無明。菩薩報國成佛之時別圓眾產生于實相無漏之因。來生其國同修圓因。四者修于圓斷願行之因。因極果滿成妙覺位居常寂光。稟圓眾生若修圓因願行圓極。亦棲寂光。十方諸佛湛。若虛空無有增減。為成眾生起四土因。引四眾生同棲佛國。修願行因成菩提果同居寂光。盡未來際如法華壽量品之所明也。四明見佛國不同者。此經云譬如諸天共寶器食。隨其福德飯色有異。至論佛土皆如虛空。豈有不同之見耶。若不見相而可見者。具有十番下釋飯色。當分別也。問經言諸天同寶器食。隨其福德飯色有異。此為是一質異見。異質一見。答應作四句。一異質異見。如娑婆極樂。此土見穢彼土見凈。二異質一見。如娑婆極樂。垢凈質異。別圓菩薩用天眼見但一有餘。三一質異見。如身子螺髻所見。於一有餘見同居土凈穢之異。四一質一見。謂羅漢支佛三種意生。此五種人界內結盡同生有餘。所見無異。問那約有餘明一質耶。答三乘同以無言說道發真無漏。所感國土一法相同

【現代漢語翻譯】現代漢語譯本在菩薩界內成就佛果之時，四種眾生會往生到同一個國土，這是因為他們修習了四種願行之因。菩薩通過修習權巧和真實的四種行持，成就了四種眾生。這四種眾生通過方便的觀行，斷盡了界內的煩惱。當菩薩在有餘土成就佛果之時，這四種眾生會一同往生到他的佛國，這是因為他們修習了別教和圓教的因。菩薩通過修習別教和圓教的願行之因，成就了兩種眾生。這兩種眾生能夠斷除無明。當菩薩的報身國土成就佛果之時，別教和圓教的眾生會成就實相無漏之因，往生到他的國土，一同修習圓滿的因。修習圓滿的斷惑和願行之因，當因達到極致，果報圓滿時，就能成就妙覺的果位，安住于常寂光土。稟承圓教的眾生如果修習圓滿的因和願行，也能安住于寂光土。十方諸佛的法身湛然，如同虛空一般，沒有增減。爲了成就眾生，諸佛示現四土之因，引導四種眾生一同安住于佛國，修習願行之因，成就菩提果，一同安住于寂光土。這直到未來無盡的際涯，都如《法華經·壽量品》所闡明的那樣。關於四種明見佛國不同的問題，此經中說，譬如諸天共用一個寶器飲食，隨著他們的福德不同，飯菜的顏色也會有所差異。但說到佛土，都如同虛空一般，怎麼會有不同的見解呢？如果不是見到相狀，而是見到本質，那麼就具有十種解釋飯菜顏色的方法，應當加以分別。問：經中說，諸天同用一個寶器飲食，隨著他們的福德不同，飯菜的顏色也會有所差異。這是一種物質不同，見解也不同呢？還是一種物質不同，見解卻相同呢？答：應當作四句來回答：一是異質異見，比如娑婆世界和極樂世界，此土見穢，彼土見凈。二是異質一見，比如娑婆世界和極樂世界，垢穢和清凈的本質不同，但別教和圓教的菩薩用天眼所見，卻只有一個有餘土。三是一質異見，比如舍利弗（Sariputra）和螺髻梵王（Ushnisha）所見，對於同一個有餘土，卻見到同居土的凈穢之異。四是一質一見，指的是阿羅漢（Arhat）、辟支佛（Pratyekabuddha）和三種意生身，這五種人斷盡了界內的煩惱，一同往生到有餘土，所見沒有差異。問：為什麼只就「有餘」來闡明「一質」呢？答：因為聲聞乘（Sravakayana）、緣覺乘（Pratyekabuddhayana）、菩薩乘（Bodhisattvayana）都通過不可言說的語言和教導，發起真實的無漏智慧，所感得的國土在法性上是相同的。

【English Translation】 English version When attaining Buddhahood within the Bodhisattva realm, the four types of beings will be reborn in the same land, because they have cultivated the causes of the four types of vows and practices. Bodhisattvas, through cultivating the expedient and real four practices, accomplish the four types of beings. These four types of beings, through expedient contemplation, exhaust the afflictions within the realm. When a Bodhisattva attains Buddhahood in the Land of Remaining Reward (Aryavati), these four types of beings will be reborn in his Buddha-land together, because they have cultivated the causes of the Separate Teaching (Bhiksu) and the Perfect Teaching (Samadhi). Bodhisattvas, through cultivating the causes of vows and practices of the Separate and Perfect Teachings, accomplish two types of beings. These two types of beings are able to sever ignorance. When the Bodhisattva's Reward Body Land attains Buddhahood, the beings of the Separate and Perfect Teachings will accomplish the cause of Real Mark (Tathata) without outflows, and be reborn in his land, cultivating the perfect cause together. Cultivating the perfect cause of severing delusion and vows and practices, when the cause reaches its extreme and the fruition is complete, one can accomplish the fruit of Wonderful Enlightenment (Anuttara-samyak-sambodhi), dwelling in the Land of Eternal Tranquil Light (Amitabha). If beings who adhere to the Perfect Teaching cultivate perfect causes and vows and practices to the extreme, they can also dwell in the Land of Tranquil Light. The Dharmakaya of the Buddhas of the ten directions is clear and still, like empty space, without increase or decrease. In order to accomplish beings, the Buddhas manifest the causes of the Four Lands, guiding the four types of beings to dwell together in the Buddha-land, cultivating the causes of vows and practices, accomplishing the fruit of Bodhi, and dwelling together in the Tranquil Light. This continues until the endless future, as explained in the 'Lifespan of the Tathagata' chapter of the Lotus Sutra. Regarding the question of the four types of beings seeing different Buddha-lands, this sutra says, 'For example, the devas share a jeweled vessel for food, and the color of the food varies according to their merit.' But when it comes to the Buddha-land, it is like empty space, how can there be different views? If it is not seeing the form but seeing the essence, then there are ten ways to explain the color of the food, which should be distinguished. Question: The sutra says, 'The devas share a jeweled vessel for food, and the color of the food varies according to their merit.' Is this a case of different substances and different views, or different substances and the same view? Answer: It should be answered with four sentences: First, different substances and different views, such as the Saha world (Sahaloka) and the Pure Land of Ultimate Bliss (Sukhavati), this land is seen as impure, and that land is seen as pure. Second, different substances and the same view, such as the Saha world and the Pure Land of Ultimate Bliss, the essence of defilement and purity are different, but the Bodhisattvas of the Separate and Perfect Teachings, using their heavenly eyes, see only one Land of Remaining Reward. Third, the same substance and different views, such as what Sariputra and Ushnisha saw, regarding the same Land of Remaining Reward, they saw the difference between the purity and impurity of the Land of Co-dwelling. Fourth, the same substance and the same view, referring to Arhats, Pratyekabuddhas, and the three types of mind-born bodies, these five types of people have exhausted the afflictions within the realm, and are reborn together in the Land of Remaining Reward, and what they see is no different. Question: Why only use 'Remaining Reward' to explain 'the same substance'? Answer: Because the Sravakayana, Pratyekabuddhayana, and Bodhisattvayana all initiate true wisdom without outflows through unspeakable language and teachings, and the lands they attain are the same in Dharma-nature.

。故言一也。問此經譬如諸天同寶器食見飯色異。為是無障礙色有障礙見。有障礙色有障礙見而有異耶。答應作四句。一有障礙色有障礙見。即染凈有餘兩土不同。二有障礙色無障礙見。即法身菩薩無礙天眼見染凈有餘。悉無障礙。三無障礙色有障礙見。即因陀羅網染凈有餘二種眾生見有障礙。四無障礙色無障礙見。即三賢十聖住果報土見無障礙也。問此經言。同寶器食見飯色異。為有質見異無質見異。答亦應四句。一染凈有餘實報悉是有質見異。二有質礙色見無質礙。即是菩薩依佛慧見三土皆寂光也。三無質礙色見有質礙。即三土眾生於常寂光見有異質。四無質礙色見無質礙。即是諸佛心凈土凈。見於如如平等法界常寂光土。無形無質略出十二不同。委推無量。雖有無量皆如虛空。故凈名空室表十方佛土悉皆空也。五明往生者為二。一總二別。一總約四土明往來者。亦云來生。具如大品。從此至彼名為往生。從彼來此名為來生。二土亦然。但橫豎異耳。常寂光土絕於生名無往來也。應來三土無應往也。二別約四土明往生者為四。一染凈土明往生者有穢有凈。若穢土受生以見思惑惑潤惡業生四惡趣惑潤善業則生人天。若明三乘聖人往生。初果斷見未斷欲思九品潤生人天七反。二果三品潤生欲一往來。三果二界思推惑潤

【現代漢語翻譯】因此說『一』。問：此經譬如諸天同用寶器吃飯，所見飯的顏色各異，這是因為無障礙的色有障礙的見，還是有障礙的色有障礙的見而導致差異呢？答：應當作四句解釋：一、有障礙的色有障礙的見，即染凈有餘兩土不同。二、有障礙的色無障礙的見，即法身菩薩以無礙天眼見染凈有餘，悉無障礙。三、無障礙的色有障礙的見，即因陀羅網中染凈有餘二種眾生見有障礙。四、無障礙的色無障礙的見，即三賢十聖住在果報土，見無障礙。問：此經說，同用寶器吃飯，所見飯的顏色各異，是因為有質礙的見導致差異，還是無質礙的見導致差異？答：也應作四句解釋：一、染凈有餘、實報土都是有質礙的見導致差異。二、有質礙的色，見無質礙，即是菩薩依佛慧見三土皆寂光。三、無質礙的色，見有質礙，即三土眾生於常寂光見有異質。四、無質礙的色，見無質礙，即是諸佛心凈土凈，見於如如平等法界常寂光土。無形無質，略舉十二種不同，詳細推究則無量無邊。雖有無量，皆如虛空。所以《維摩詰經》的空室，是表示十方佛土悉皆是空。五、說明往生者，分為總說和別說兩種。一、總說，約四土說明往來者，也叫來生。具如《大品般若經》所說，從此至彼名為往生，從彼來此名為來生。二土也是這樣，只是橫豎不同而已。常寂光土絕於生名，沒有往來。應來三土，沒有應往。二、別說，約四土說明往生者，分為四種。一、染凈土說明往生者，有穢有凈。若穢土受生，以見思惑（見惑和思惑）惑潤惡業，生四惡趣；惑潤善業，則生人天。若說明三乘聖人往生，初果（須陀洹）斷見惑未斷欲思惑，九品潤生人天七反。二果（斯陀含）三品潤生欲界一往來。三果（阿那含）二界思惑潤

【English Translation】 Therefore, it is said 'one'. Question: This sutra uses the analogy of devas (devas) sharing food from a jeweled vessel, yet seeing different colors of the food. Is this because the unobstructed form has obstructed perception, or because the obstructed form has obstructed perception, leading to differences? Answer: It should be explained in four statements: 1. Obstructed form has obstructed perception, meaning the impure and pure conditioned lands are different. 2. Obstructed form has unobstructed perception, meaning the Dharmakaya (Dharmakaya) Bodhisattvas (Bodhisattvas) use unobstructed divine eyes to see the impure and pure conditioned lands without any obstruction. 3. Unobstructed form has obstructed perception, meaning the two kinds of beings in Indra's net (Indra's net), those in the impure and pure conditioned lands, have obstructed perception. 4. Unobstructed form has unobstructed perception, meaning the Three Worthies (Three Worthies) and Ten Saints (Ten Saints) dwelling in the land of karmic reward see without obstruction. Question: This sutra says that sharing food from a jeweled vessel results in seeing different colors of the food. Is this because perception with substance leads to differences, or because perception without substance leads to differences? Answer: It should also be explained in four statements: 1. The impure and pure conditioned lands, and the Land of True Reward (Land of True Reward), all have perception with substance leading to differences. 2. Form with substance and obstruction, seeing without substance and obstruction, refers to Bodhisattvas relying on the Buddha's wisdom to see all three lands as the Still Light Land (Still Light Land). 3. Form without substance and obstruction, seeing with substance and obstruction, refers to beings in the three lands seeing different qualities in the Eternally Still Light Land (Eternally Still Light Land). 4. Form without substance and obstruction, seeing without substance and obstruction, refers to Buddhas (Buddhas) whose minds are pure and whose lands are pure, seeing the Eternally Still Light Land in the Suchness (Suchness) and equal Dharma Realm (Dharma Realm). Formless and without substance, briefly outlining twelve differences, but detailed investigation reveals countless differences. Although there are countless differences, they are all like empty space. Therefore, the empty room in the Vimalakirti Sutra (Vimalakirti Sutra) represents that all Buddha lands in the ten directions are empty. 5. Explaining those who are reborn, divided into general and specific explanations. 1. General explanation, explaining those who come and go in the four lands, also called coming to life. As explained in the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), going from here to there is called rebirth, and coming from there to here is called coming to life. The two lands are also like this, only differing in horizontal and vertical directions. The Eternally Still Light Land is beyond the name of birth, without coming and going. One should come to the three lands, but there is no should go. 2. Specific explanation, explaining those who are reborn in the four lands, divided into four types. 1. Explaining those who are reborn in the impure and pure lands, with impurity and purity. If one is born in an impure land, the delusions of views and thoughts (delusions of views and thoughts) fuel evil karma, leading to birth in the four evil realms; fueling good karma leads to birth in the realms of humans and devas. If explaining the rebirth of the saints of the Three Vehicles (Three Vehicles), the first fruit (Sotapanna) cuts off the delusions of views but not the delusions of desire, with nine grades fueling rebirth in the realms of humans and devas seven times. The second fruit (Sakadagami) fuels rebirth in the desire realm with one coming and going. The third fruit (Anagami) fuels the delusions of thoughts in the two realms

往生二界。通六地來及別十住。並圓五品乃至入信通惑未盡並類三界。可知皆是實來生同居土。若權來生者三乘聖人界內惑盡或從方便土愿來。或從果報寂光應來。次明凈土凡夫實生者無四惡趣。但以見思潤善來生人天。聖權實生類前可知。二有餘土往生者。三藏二乘通教三乘。別教十行圓信後心長別三界皆實往生。故勝鬘云。變易生死者二乘及大力菩薩三種意生所不能斷。故生有餘受法性身。問何等是三種意生身。答一三昧正受。此恐是通教同入真空寂定之樂。故涅槃云。聲聞定力多故不見佛性。二覺法自性。此恐是別教菩薩。雖證偏真而覺知有中道法性。三無作。此恐是圓教菩薩。觀于中道無作四諦。圓伏無明。皆言意者未發真修。猶是作意。無明為緣無漏業為因。即此彼土受法性身。問如楞伽明三種意生。悉是十地應生報土。那云有餘。答約別十地判三意生。即生報土。約通十地判。正與向解三教菩薩界內惑盡。則同生有餘意同。若實報寂光破無明顯法身。則應生有餘。三果報土明來生者。若於同居有餘侵除無明。別圓地住皆得往生。四常寂光土。若究竟寂光即是不生。不生豈為往來生也。若分明寂光下寂滅忍十地二生。中寂滅忍等覺一生。或云圓教初住分破無明。見佛性理亦得分生。乃至等覺皆有此義。但有

【現代漢語翻譯】現代漢語譯本往生二界：包括六即佛中的第六個階段（六地），以及別教十住位的菩薩，還有圓教五品弟子乃至入信位的菩薩，他們通達事理，但煩惱未盡，都屬於三界內的眾生。可以知道，他們都是真實往生到同居凈土的。如果是權乘菩薩往生，則是指三乘聖人，他們已經斷盡了界內的煩惱，或者從方便土發願而來，或者從果報寂光土應化而來。其次說明凈土中凡夫真實往生的情況：沒有四惡趣。他們只是憑藉見惑和思惑來滋潤善根，從而往生到人天道。聖人權巧或真實往生的情況，可以參照前面的說明。二、往生到有餘土的情況：三藏教、二乘、通教三乘、別教十行位的菩薩，以及圓教信位後心的菩薩，他們永遠地離開了三界，都是真實往生的。所以《勝鬘經》說：『變易生死，是二乘和大力菩薩的三種意生身所不能斷的。』因此往生到有餘土，接受法性身。問：什麼是三種意生身？答：一是三昧正受。這可能是指通教菩薩共同進入真空寂定的境界，享受其中的快樂。所以《涅槃經》說：『聲聞的定力太強，所以不能見到佛性。』二是覺法自性。這可能是指別教菩薩，雖然證得了偏真，但覺知到有中道法性。三是無作。這可能是指圓教菩薩，觀察中道無作四諦，圓滿地降伏了無明。都說是『意』，是因為還沒有發起真正的修行，仍然是作意。以無明為緣，以無漏業為因，就在彼土接受法性身。問：如果按照《楞伽經》所說，三種意生身都是十地菩薩應化而生的報土，那怎麼能說是『有餘』呢？答：如果按照別教十地的標準來判斷三種意生身，那就是生到報土。如果按照通教十地的標準來判斷，就和前面解釋的三教菩薩斷盡界內煩惱的情況相同，都是生到有餘土，意義相同。如果是實報寂光土，破除了無明，顯現了法身，那就應該是生到有餘土。三、果報土：如果往生者在同居土或有餘土中逐漸地斷除了無明，別教和圓教的菩薩，達到地住位的，都可以往生到果報土。四、常寂光土：如果是究竟寂光土，那就是不生不滅的境界。不生不滅，怎麼能說是往來生呢？如果是分證的寂光土，下品寂滅忍是十地菩薩二生，中品寂滅忍是等覺菩薩一生。或者說，圓教初住位的菩薩，分破無明，見到佛性之理，也可以分證寂光土。乃至等覺菩薩都有這種意義。但是有...

【English Translation】 English version Rebirth in the Two Realms: This includes the sixth stage of the Six Identities (Six Grounds), as well as Bodhisattvas in the Separate Teaching's Ten Abodes, and disciples of the Perfect Teaching's Five Grades up to those in the Faith stage. They understand principles but have not exhausted their afflictions, all belonging to beings within the Three Realms. It can be known that they are truly reborn in the Land of Co-dwelling. If it is a provisional rebirth, it refers to the saints of the Three Vehicles who have exhausted afflictions within the realm, or who come from the Expedient Land by vow, or who manifest from the Reward Body Still Light Land. Secondly, explaining the actual rebirth of ordinary beings in the Pure Land: there are no Four Evil Destinies. They merely use the afflictions of views and thoughts to nourish good roots, thus being reborn in the realms of humans and gods. The provisional or actual rebirth of saints can be understood by referring to the previous explanations. Two, those reborn in the Land of Residuals: the Three Store Teaching, the Two Vehicles, the Three Vehicles of the Common Teaching, Bodhisattvas of the Separate Teaching's Ten Practices, and Bodhisattvas of the Perfect Teaching's Faith stage with later minds, who have forever left the Three Realms, are all truly reborn. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says: 'The change-and-death is what the two vehicles and the three kinds of mind-made bodies of the great power Bodhisattvas cannot cut off.' Therefore, they are reborn in the Land of Residuals, receiving the Dharma-nature body. Question: What are the three kinds of mind-made bodies? Answer: First is the Samadhi Correct Reception. This may refer to the Common Teaching Bodhisattvas jointly entering the realm of Empty Stillness Samadhi, enjoying the happiness within. Therefore, the Nirvana Sutra says: 'The power of the Hearers' samadhi is too strong, so they cannot see the Buddha-nature.' Second is the Awareness of the Self-nature of Dharma. This may refer to the Separate Teaching Bodhisattvas, who, although they have realized partial truth, are aware that there is a Middle Way Dharma-nature. Third is Non-action. This may refer to the Perfect Teaching Bodhisattvas, who contemplate the Middle Way Non-action Four Noble Truths, completely subduing ignorance. It is said 'mind' because they have not yet initiated true practice, it is still intentional. Taking ignorance as the condition and non-leaking karma as the cause, they receive the Dharma-nature body in that land. Question: If, according to the Laṅkāvatāra Sūtra, the three kinds of mind-made bodies are all reward lands manifested by Tenth Ground Bodhisattvas, how can it be said to be 'Residuals'? Answer: If judging the three kinds of mind-made bodies according to the standards of the Separate Teaching's Ten Grounds, then it is rebirth in the Reward Land. If judging according to the standards of the Common Teaching's Ten Grounds, it is the same as the previous explanation of the Three Teaching Bodhisattvas exhausting afflictions within the realm, all being reborn in the Land of Residuals, the meaning is the same. If it is the Real Reward Still Light Land, breaking through ignorance and manifesting the Dharma-body, then it should be rebirth in the Land of Residuals. Three, the Reward Land: If the reborn gradually cut off ignorance in the Land of Co-dwelling or the Land of Residuals, Bodhisattvas of the Separate and Perfect Teachings who have reached the Ground Abode can be reborn in the Reward Land. Four, the Land of Eternal Still Light: If it is the Ultimate Still Light Land, then it is the realm of non-birth and non-death. Non-birth and non-death, how can it be said to be rebirth? If it is the partially realized Still Light Land, the lower grade of Stillness Extinction Endurance is the two births of the Tenth Ground Bodhisattvas, the middle grade of Stillness Extinction Endurance is one birth of the Equal Enlightenment Bodhisattva. Or it is said that the Bodhisattvas of the Perfect Teaching's Initial Abode, partially breaking through ignorance and seeing the principle of Buddha-nature, can also partially realize the Still Light Land. Even the Equal Enlightenment Bodhisattvas have this meaning. But there are...

無明變易生死果報所拘。故云住果報也。妙覺永盡故言一人居凈土。前四十一地若約果報名生果報。若分見真理名常寂光。問分段同居要見思盡。捨身方生有餘。有餘亦應別見思盡舍變易身方生報土耶。答不然分段質礙煩惱雖盡必須舍報。若有餘土隨破別惑因移果易即名實報。問實報受生寂光生不。答既云常寂豈得受生。生即流動何名常寂。問上何得云生常寂光。答若果報土有邊論生髮慧見真真即不生。即是不生生也。問若不生生亦應云不常常。答亦如所並。何者究竟常寂不生不生。四十一地分居常寂即不生生。不常常也。六明四土說教不同即為四。一染凈土說教不同者凡聖同居。既有凈穢。穢者五濁障重而根有利鈍。利感頓教。譬如日出前照高山。鈍根障重即開三藏。方等大品方便調伏。於法華涅槃始聞圓教。見於佛性開秘密藏。凈者如華光土。雖非惡世愿說三乘。此亦得有頓漸之教。問凈土亦得開漸教者香積菩薩何故驚怪。答本願說故。二有餘土說教不同者。斷通結盡皆得往生。不無利鈍藏通二乘皆鈍。故大論明羅漢法性身鈍。以于佛道而紆迴故。通別圓教迭判利鈍可知。如來於彼但說一乘。雖無開三而於一乘不無權別赴兩機緣。若明開顯雖無藏通而開別權顯圓之實。故法華明羅漢生彼求佛智慧。得聞是經唯以佛

【現代漢語翻譯】現代漢語譯本：被無明變易生死果報所束縛，所以說『住果報』。妙覺達到永盡的境界，所以說『一人居凈土』。前面的四十一地，如果從果報的角度來說，就稱為『名生果報』；如果從證見真理的角度來說，就稱為『常寂光』。問：分段生死和凡聖同居土需要斷盡見思惑，捨棄身體才能往生有餘土。那麼有餘土是否也應該斷盡別惑和思惑，捨棄變易身才能往生報土呢？答：不是這樣的。分段生死的質礙煩惱雖然斷盡，但必須捨棄報身。如果有餘土，隨著破除別惑的因，轉移果報，就稱為實報土。問：實報土受生，寂光土也受生嗎？答：既然稱為『常寂』，怎麼能受生呢？受生就是流動變化，怎麼能稱為『常寂』呢？問：上面為什麼說『生常寂光』呢？答：如果果報土有邊際，認為生起智慧，見到真如，就是不生。不生就是生，也就是不生生。問：如果不生生，也應該說『不常常』嗎？答：也可以這樣說。什麼是究竟的常寂不生不生呢？四十一地分居常寂，就是不生生，不常常。六、說明四土說法不同，分為四點：一、染凈土說法不同：凡聖同居土既有凈土也有穢土。穢土的五濁障重，但根器有利鈍。利根者感受頓教，譬如太陽出來先照耀高山。鈍根者業障深重，就開演三藏教法，用方等、大品等經典方便調伏，在《法華經》、《涅槃經》中才開始聽聞圓教，見到佛性，開啟秘密藏。凈土如華光土，雖然不是惡世，但隨順眾生願望而說三乘教法，這裡也可能有頓漸之教。問：凈土也可以開演漸教嗎？香積菩薩為什麼感到驚怪？答：因為本願是這樣說的。二、有餘土說法不同：斷盡通惑的人都可以往生。但根器有利鈍，藏教和通教的二乘人都比較遲鈍。所以《大智度論》說明羅漢的法性身遲鈍，因為他們在佛道上迂迴。別教和圓教的利鈍可以交替判斷。如來在那裡只說一乘法，雖然沒有開演三乘，但在這一乘法中不無權巧和差別，以適應不同的根機。如果說明開權顯實，雖然沒有藏教和通教，但開演別教的權巧，顯現圓教的真實。所以《法華經》說明羅漢往生彼土，爲了求佛智慧，才能聽聞這部經，唯有佛

【English Translation】 English version: Bound by the ignorance (Avidya) that transforms into the cycle of birth, death, and karmic retribution, hence it is said to 'dwell in karmic retribution'. The wonderful enlightenment (妙覺, Miao Jue) reaches the state of eternal exhaustion, hence it is said 'one person dwells in the Pure Land'. The preceding forty-one stages (四十一地) if viewed from the perspective of karmic retribution, are called 'name-birth karmic retribution'; if viewed from the perspective of witnessing the truth, are called 'eternal tranquil light' (常寂光, Chang Ji Guang). Question: The Segmented Existence (分段生死, Fen Duan Sheng Si) and the Land of Co-dwelling of Saints and Ordinary Beings (凡聖同居土, Fan Sheng Tong Ju Tu) require the complete eradication of the delusions of views and thoughts (見思惑, Jian Si Huo), and the abandonment of the body to be reborn in the Land of Residual Karma (有餘土, You Yu Tu). Then, should the Land of Residual Karma also require the complete eradication of the separate delusions (別惑, Bie Huo) and the delusions of thoughts, and the abandonment of the body of transformation (變易身, Bian Yi Shen) to be reborn in the Land of Reward (報土, Bao Tu)? Answer: It is not so. Although the obstructive afflictions of Segmented Existence are completely eradicated, the reward body must be abandoned. If there is a Land of Residual Karma, as the cause of breaking through separate delusions shifts the karmic retribution, it is called the Land of Actual Reward (實報土, Shi Bao Tu). Question: Does the Land of Actual Reward experience birth, and does the Land of Eternal Tranquil Light also experience birth? Answer: Since it is called 'eternal tranquility', how can it experience birth? Birth is flowing and changing, how can it be called 'eternal tranquility'? Question: Why did you say 'birth of Eternal Tranquil Light' above? Answer: If the Land of Karmic Retribution has boundaries, and it is believed that wisdom arises and the true suchness (真如, Zhen Ru) is seen, then there is no birth. No birth is birth, which is no-birth birth. Question: If there is no-birth birth, should it also be said 'no-constant constancy'? Answer: It can also be said in this way. What is the ultimate eternal tranquility of no-birth no-birth? The forty-one stages dwelling in eternal tranquility are no-birth birth, no-constant constancy. 6. Explaining the different teachings in the Four Lands, divided into four points: 1. Different teachings in the Defiled and Pure Lands: The Land of Co-dwelling of Saints and Ordinary Beings has both pure and defiled aspects. The defiled land has heavy obstructions of the five turbidities (五濁, Wu Zhuo), but the faculties have sharpness and dullness. Those with sharp faculties perceive the sudden teaching, like the sun shining on high mountains first. Those with dull faculties have heavy karmic obstructions, so the Tripitaka teachings are expounded, and the Vaipulya Sutras (方等, Fang Deng), the Mahaprajnaparamita Sutra (大品, Da Pin), etc., are used for expedient taming. Only in the Lotus Sutra (法華經, Fa Hua Jing) and the Nirvana Sutra (涅槃經, Nie Pan Jing) do they begin to hear the perfect teaching, see the Buddha-nature, and open the secret treasury. The Pure Land, such as the Land of Flower Light (華光土, Hua Guang Tu), although not an evil world, expounds the Three Vehicle teachings according to the wishes of sentient beings, and there may also be sudden and gradual teachings here. Question: Can gradual teachings also be expounded in the Pure Land? Why was Bodhisattva Fragrant Accumulation (香積菩薩, Xiang Ji Pu Sa) surprised? Answer: Because the original vow is like this. 2. Different teachings in the Land of Residual Karma: Those who have eradicated the common delusions (通惑, Tong Huo) can all be reborn. But the faculties have sharpness and dullness, and the Two Vehicle (二乘, Er Cheng) practitioners of the Tripitaka teaching (藏教, Zang Jiao) and the Common teaching (通教, Tong Jiao) are relatively dull. Therefore, the Mahaprajnaparamita Sastra (大智度論, Da Zhi Du Lun) explains that the Dharma-nature body of the Arhats is dull, because they are circuitous on the Buddha path. The sharpness and dullness of the Separate teaching (別教, Bie Jiao) and the Perfect teaching (圓教, Yuan Jiao) can be judged alternately. The Tathagata only speaks of the One Vehicle (一乘, Yi Cheng) Dharma there, and although the Three Vehicles are not expounded, there are skillful means and differences within this One Vehicle to adapt to different capacities. If explaining the opening of the provisional and revealing the real, although there is no Tripitaka teaching or Common teaching, the skillful means of the Separate teaching are expounded, and the reality of the Perfect teaching is revealed. Therefore, the Lotus Sutra explains that Arhats are reborn in that land to seek the wisdom of the Buddha, and only then can they hear this sutra, only the Buddha

乘而得滅度。三明果報土說教不同者既皆破無明。其往生者同一根性。行大直道無復紆迴。佛于彼土但說一圓也。四常寂光國說教不同者。若究竟寂光無說無示而言說者。法身無緣冥資一切。無說而說即是法身說法。若約果報明常寂光。分別二種說法不同者。說無作四諦即果報土。說一實諦即常寂光。下兩土類此可知。七約觀心明四國者心性本來畢竟空寂。而眾生多顛倒少不顛倒。無明因緣而起善惡。即所生法即空即假即中。中是因緣善惡之境。即凡聖同居。何者所觀善惡即凈穢土。了因緣虛假折體入空。空境即是有餘土也。知空非空不以為證。知中非因非果而因而果。若了因果無障礙者。即是果報無障礙土。雖復空假入出之殊。而無明心源即是佛性。若知無明性即是明。即常寂光。故文云隨其心凈即佛土凈。大集云欲凈佛國當凈汝心。華嚴云無量諸世界悉從心緣起。一切諸法界皆入一毛道。八用佛國義釋此經者為三。一通序分。二通正說。三釋流通。一通序分者合蓋現土。此瑞正表欲說佛國。故寶積述嘆云今奉世尊此微蓋。于中現我三千界。寶積深知欲說凈土。故稱歎竟即問佛國因果。敘述現瑞正意。表于欲說佛國。二通正說者為三。一室外二室內三出室。一通室外者有三品半文。寶積請說佛國因果。如來具答。故

【現代漢語翻譯】現代漢語譯本乘此（乘：憑藉）而得滅度。三明果報土（三明：宿命明、天眼明、漏盡明；果報土：佛或菩薩因其修行所感得的清凈國土）說教不同，既然都破除了無明（無明：佛教指對事物真相的迷惑和不瞭解），那麼往生者就具有相同的根性。他們行走在平坦的大道上，不再有曲折。佛在那片國土上只宣說唯一的圓滿之法。四常寂光國（常寂光國：佛所居住的永恒寂靜的光明國土）說教不同，如果究竟的寂光境界是無法言說和指示的，那麼說法身（法身：佛的真理之身）以無緣的大悲心默默地資助一切眾生。無說而說，這就是法身在說法。如果從果報的角度來闡明常寂光，區分兩種不同的說法，那麼宣說『無作四諦』（無作四諦：不假造作的四聖諦，即苦、集、滅、道）就是果報土的教義，宣說『一實諦』（一實諦：唯一的真實真理）就是常寂光的教義。下面的兩土（指實報莊嚴土和凡聖同居土）可以依此類推。七從觀心的角度來闡明四土，心性本來就是畢竟空寂的，但是眾生大多是顛倒的，少部分是不顛倒的。由於無明的因緣，產生了善惡之業，所產生的法即是空、即是假、即是中。『中』是因緣善惡之境，即是凡聖同居土。所觀的善惡就是凈土和穢土。了知因緣的虛假，折斷執著而入于空性，空的境界就是有餘土（有餘土：阿羅漢或辟支佛所居住的國土）。知道空不是真正的空，不以此為證悟。知道中不是因也不是果，而是因也是果。如果了知因果沒有障礙，那就是果報無障礙土。雖然有空、假、入、出等不同的差別，但是無明的心源就是佛性。如果知道無明的本性就是光明，那就是常寂光。所以經文說『隨其心凈即佛土凈』。《大集經》說『欲凈佛國當凈汝心』。《華嚴經》說『無量諸世界悉從心緣起，一切諸法界皆入一毛道』。八用佛國之義來解釋這部經，分為三部分：一、通序分；二、通正說；三、釋流通。一通序分，合蓋現土，這種瑞相正是表明要宣說佛國。所以寶積（寶積：人名，菩薩名）述嘆說『今奉世尊此微蓋，于中現我三千界』。寶積深知佛要宣說凈土，所以在稱歎完畢后，就問佛國因果，敘述現瑞的正意，表明佛要宣說佛國。二通正說，分為三部分：一、室外；二、室內；三、出室。一通室外，有三品半的經文。寶積請佛宣說佛國因果，如來詳細地回答。

【English Translation】 English version Riding on this (乘: relying on) one attains liberation. The teachings in the Three Illuminations Reward Land (三明: Three Illuminations, namely, knowledge of past lives, divine eye, and extinction of outflows; 果報土: Reward Land, the pure land attained by Buddhas or Bodhisattvas as a result of their practice) are different, but since all of them break through ignorance (無明: ignorance, referring to delusion and lack of understanding of the true nature of things in Buddhism), those who are reborn there have the same nature. They walk on a straight path without any twists and turns. The Buddha only teaches the one perfect Dharma in that land. The teachings in the Four Eternal Tranquility Light Lands (常寂光國: Eternal Tranquility Light Land, the eternal and tranquil land of light where Buddhas reside) are different. If the ultimate realm of Eternal Tranquility Light is beyond words and indications, then the Dharmakaya (法身: Dharmakaya, the body of truth of the Buddha) silently supports all beings with unconditioned compassion. Speaking without speaking is the Dharmakaya teaching the Dharma. If we explain the Eternal Tranquility Light from the perspective of karmic reward, distinguishing between two different teachings, then teaching the 'Non-Action Four Noble Truths' (無作四諦: the Four Noble Truths without artificiality, namely, suffering, accumulation, cessation, and path) is the teaching of the Reward Land, and teaching the 'One True Reality' (一實諦: the only true reality) is the teaching of the Eternal Tranquility Light. The following two lands (referring to the Land of Actual Reward and the Land of Coexistence of Saints and Ordinary Beings) can be understood in the same way. Seven, explaining the Four Lands from the perspective of observing the mind, the nature of the mind is originally empty and tranquil, but most beings are deluded, and a few are not. Due to the causes and conditions of ignorance, good and evil karma arise, and the resulting Dharma is emptiness, provisionality, and the Middle Way. The 'Middle Way' is the realm of good and evil karma, which is the Land of Coexistence of Saints and Ordinary Beings. The good and evil that are observed are the pure and impure lands. Understanding the illusion of causes and conditions, breaking attachments and entering emptiness, the realm of emptiness is the Land of Remainder (有餘土: Land of Remainder, the land where Arhats or Pratyekabuddhas reside). Knowing that emptiness is not true emptiness, not taking this as enlightenment. Knowing that the Middle Way is neither cause nor effect, but is both cause and effect. If one understands that cause and effect are without obstacles, then that is the Land of Unobstructed Reward. Although there are differences in emptiness, provisionality, entering, and exiting, the source of the mind of ignorance is the Buddha-nature. If one knows that the nature of ignorance is light, then that is the Eternal Tranquility Light. Therefore, the sutra says, 'As the mind is pure, so is the Buddha-land pure.' The Mahasamghata Sutra says, 'If you want to purify the Buddha-land, purify your mind.' The Avatamsaka Sutra says, 'Countless worlds all arise from the mind, and all realms of Dharma enter into a single pore.' Eight, explaining this sutra using the meaning of the Buddha-land, it is divided into three parts: 1. General Introduction; 2. General Main Discourse; 3. Explanation and Circulation. 1. General Introduction, the combined canopy reveals the land, this auspicious sign precisely indicates the intention to speak of the Buddha-land. Therefore, Ratnakuta (寶積: Ratnakuta, name of a Bodhisattva) praised, 'Now I offer this small canopy to the World Honored One, in which my three thousand worlds appear.' Ratnakuta deeply knew that the Buddha was going to speak of the Pure Land, so after praising, he asked about the causes and effects of the Buddha-land, describing the true meaning of the auspicious sign, indicating that the Buddha was going to speak of the Buddha-land. 2. General Main Discourse, divided into three parts: 1. Outside the Chamber; 2. Inside the Chamber; 3. Leaving the Chamber. 1. General Outside the Chamber, there are three and a half chapters of text. Ratnakuta asked the Buddha to speak of the causes and effects of the Buddha-land, and the Tathagata answered in detail.

足指案地現於凈土。令諸眾生得大乘益。復土如故。求聲聞人得小乘益。若迷佛國依報之義。豈識此品之玄旨也。次通方便品者。為國王長者說折體兩觀。勸求佛果正因。若成依因則具界內結業未斷。生同居凈。結業若斷即生有餘。若成佛時則二種眾生來生其國。次通弟子品訶諸聲聞。意在令斷界外緣集。若至法華進斷別惑生果報土。后成佛時三種眾生來生其國。次通菩薩品。呵諸菩薩令斷無明則生寂光。后成妙覺之時一種眾生來生其國。二通室內六品者。文殊問疾入毗耶離。凈名即現空室。云十方諸佛國土皆空。故現室空也。此豈非正表顯佛國義。扶成如來說佛國也。次通不思議品。現須彌入芥等不思議事皆顯佛國依報自在。次通觀眾生品。天女住室十有二年。即同凈名在常寂國。正是助顯佛國之義。故云十方佛土常現此室。次通佛道品。行於非道通達佛道。即是于不凈國顯現凈國。故偈云。雖知諸佛國及與眾生空而常修凈土教化諸群生。次通入不二法門品。諸大菩薩各說入門。欲破前二土無明入果報土住常寂光。次通香積品。此室現眾香之凈國對娑婆之穢土。即是證成室內五品扶成佛說凈穢兩國。三通出室兩品者。菩薩行品凈名掌擎大眾還庵羅園。佛對阿難說種種土覆宗明義。若不精解此品經文何由可別。次通阿

閦佛品。即是室外現土證成如來說種種土。其義分明。聞經得道倍於前也。三用佛國釋流通兩品者。法供養品天帝發誓弘經。如來印可。正為流通不思議解脫之體佛國因果之宗。囑累品付囑彌勒及阿難等。流通不思議解脫法門及上所明佛國因果。使不斷絕。四釋品者品以品類為義。義類同者聚為一段故稱品也。但此品題應云序品。言佛國者從正當名。問既有序正何得用正以標初品。答此問非也。設用序當名復應問云何不用正。今解不無其例如摩訶般若。初半品是序。從告舍利弗後半品是正。而用序標品復有何妨。若不許此經序受正名者。亦應不許彼經正用序標品也。問若爾定應用序標題。答金光明序正同品亦應為妨。此既晚人安品厝意不同。非佛所制亦非阿難。不足定執。此經雖不標序品為初而序義宛然。事須玄釋。序義眾多略用三意。一略釋序。二明通別。三約觀心。一略釋者有三義。一以次序為義。二以由藉為義。三以序述為義。一次序者夫著文初文之為序。今如是六義是經之首故名為序。二由藉者大聖說教必須由藉。是以現瑞表發生物喜心。故云道從歡喜生也。如此為由故得說教。三序述者既生忻慕而聖意難量。時眾歸心莫知所趣。所以須假高位弟子或化佛菩薩預先稱述。眾疑既息歸心有在。方可致教故云序述

【現代漢語翻譯】現代漢語譯本：《閦（chù）佛品》。即是在室外顯現凈土，以此來證明如來說的種種凈土。其意義非常明確。聽聞此經而得道的功德，倍於之前所聞的經典。《三用佛國釋流通兩品者》：法供養品中，天帝發誓弘揚此經，如來認可。這正是爲了流通不可思議解脫的本體，以及佛國因果的宗旨。囑累品中，佛陀囑託彌勒菩薩和阿難尊者等人，流通不可思議解脫法門以及上面所闡明的佛國因果，使之不斷絕。《四釋品者》：品以品類為義，義理相同的歸為一段，所以稱為品。但是此品題應該稱為序品。說到佛國，是從正題來命名的。問：既然有正文和序文，為何要用正文來標示第一品？答：這個提問是不對的。假設用序文來命名，也應該反問為何不用正文。現在的解釋並非沒有先例，例如《摩訶般若經》，前半品是序文，從告訴舍利弗之後，後半品是正文，而用序文來標示品名又有什麼妨礙呢？如果不允許這部經的序文接受正文的名稱，也應該不允許那部經的正文用序文來標示品名。問：如果這樣，一定應該用序文來作為標題。答：《金光明經》序品和正品相同，也應該認為是有妨礙。這既然是後人安排品目的不同想法，不是佛陀所制定，也不是阿難尊者所制定，不足以固執。這部經雖然沒有標明序品為第一品，但是序文的意義卻很明顯，需要深入解釋。序文的意義有很多，這裡簡略地用三種意義來解釋：一、簡略地解釋序文；二、說明通義和別義；三、從觀心的角度來解釋。一、簡略地解釋序文有三種意義：一是以次序為義；二是以由藉為義；三是以序述為義。次序者，凡是著作文章，最初的文字就是序。現在像這樣六種意義是經文的首要部分，所以稱為序。由藉者，大聖（指佛陀）說法必須要有憑藉。因此顯現祥瑞，表示發生事物令人歡喜的心情，所以說『道從歡喜生』。像這樣作為憑藉，才能說法。序述者，既然產生了歡喜和仰慕之心，但是聖人的心意難以衡量，當時大眾歸心，卻不知道方向。所以需要藉助高位的弟子或者化佛菩薩預先稱述，大眾的疑惑既然消除了，歸心有所歸屬，才可以開始說法，所以說序述。

【English Translation】 English version: The 'Akshobhya Buddha Chapter'. It is about manifesting the Pure Land outdoors, thereby proving the various Pure Lands spoken of by the Tathagata (如來, Thus Come One). Its meaning is very clear. The merit of attaining enlightenment by hearing this sutra is greater than that of previously heard sutras. 'The Three Uses of Buddha-land Explaining the Two Chapters on Circulation': In the 'Dharma Offering Chapter', the Deva Emperor (天帝, Heavenly Emperor) vowed to propagate this sutra, and the Tathagata approved. This is precisely for circulating the essence of inconceivable liberation, and the principle of the cause and effect of the Buddha-land. In the 'Entrustment Chapter', the Buddha entrusted Maitreya (彌勒, Future Buddha) Bodhisattva and Ananda (阿難, Buddha's disciple) and others to circulate the inconceivable liberation Dharma and the cause and effect of the Buddha-land explained above, so that it would not be cut off. 'The Four Explanations of Chapters': A chapter is defined by its category; those with similar meanings are grouped into one section, hence called a chapter. However, this chapter title should be called the 'Preface Chapter'. Speaking of the Buddha-land, it is named from the main topic. Question: Since there are main texts and prefaces, why use the main text to mark the first chapter? Answer: This question is incorrect. Assuming the preface is used to name it, one should also ask why the main text is not used. The current explanation is not without precedent, such as the 'Mahaprajnaparamita Sutra (摩訶般若經, Great Wisdom Sutra)', the first half of the chapter is the preface, and from telling Shariputra (舍利弗, Buddha's disciple) onwards, the second half of the chapter is the main text, so what is the harm in using the preface to mark the chapter name? If it is not allowed for the preface of this sutra to receive the name of the main text, it should also not be allowed for the main text of that sutra to use the preface to mark the chapter name. Question: If so, the preface should definitely be used as the title. Answer: The 'Golden Light Sutra (金光明經, Suvarnaprabhasa Sutra)' preface and the main text are the same, and it should also be considered a hindrance. Since this is a different idea of arranging chapters by later people, it was not made by the Buddha, nor by Ananda, and it is not enough to be rigid. Although this sutra does not mark the preface chapter as the first chapter, the meaning of the preface is very clear and needs in-depth explanation. There are many meanings of the preface, here briefly explain it with three meanings: one, briefly explain the preface; two, explain the general and specific meanings; three, explain it from the perspective of observing the mind. One, briefly explaining the preface has three meanings: one is to take sequence as the meaning; two is to take the cause as the meaning; and three is to take the description as the meaning. The sequence is that in any writing, the initial text is the preface. Now, like these six meanings, they are the essential parts of the sutra, so it is called the preface. The cause is that the Great Sage (大聖, referring to the Buddha) must have a basis for teaching. Therefore, manifesting auspicious signs indicates the joy of things happening, so it is said that 'the path arises from joy'. Taking this as a basis, one can teach. The description is that since joy and admiration have arisen, but the intention of the sage is difficult to measure, and the masses at that time returned to their hearts but did not know the direction. Therefore, it is necessary to use high-ranking disciples or manifested Buddhas and Bodhisattvas to describe in advance, and since the doubts of the masses have been eliminated and the return to the heart has a place to belong, one can begin to teach, so it is said to be a description.

。今經初六義即是次序。合蓋現土即是由藉。寶積述嘆即是序述。問諸經悉具三序以不。答有具不具。或二或一皆為序分也。問序訓不同何得俱用次序會通眾義。答字書雖爾經意含三共。用次序之字亦應無妨。依義不依語也。二明通別者還束前三以為通別。如是六義即是通序。現瑞序述合為別序。諸經通以六義為首。故名通序。眾經之初現瑞不同序述各異。有所表發故云別序。今因別名則有別序有別言教。若因通名則有通序。行理通別因此而有兩序。問若以兩序從兩名立者。立名則前別後通為序。何得前通后別。答立名之便應前別後通。為序之便應前通后別。複次一途亦前別後通。何者如現瑞由藉。是說經之前如是等六乃是如來將入涅槃方說此語。故知在後。經前序正為發起現在弟子信心。經後序為令未來弟子生信。若爾佛在世時經初無序不名經耶。答別序之前雖無六義。佛說法時已有其事故得名經。三約觀心者心即是通觀。即是別因此觀心成就一切佛法。即是入道之門。即由藉也。問若以觀心為兩序者豈不顛倒。答立名之便故言觀心。修行之便即是心觀。類前事義其理顯然。問玄義處處多明觀心。已恐不可入文復爾。將不壞亂經教耶。答說經本為入道。若懷道之賢觸處觀行。豈有尋求聖典而不觀行者乎。但巧說得宜

【現代漢語翻譯】現代漢語譯本：現在解釋《金光明經》的最初六個意義，它們實際上就是（經文的）次序。『合蓋現土』（指天蓋合攏，大地顯現）意味著『由藉』（因由和憑藉）。寶積菩薩的敘述和讚歎就是序述。有人問：所有的經典都具備三序嗎？回答是：有的具備，有的不具備。或者具備兩種，或者只有一種，這些都可以作為序分。有人問：『序』的訓釋不同，怎麼能同時使用『次序』來會通各種意義呢？回答是：字書上雖然是這樣，但經文的意義包含三種共同之處。使用『次序』這個詞語也應該沒有妨礙。這是依義不依語。第二點是明辨通別，也就是將前面的三種（序）歸納為通序和別序。像『如是』等六個意義就是通序。『現瑞』（顯現祥瑞）和『序述』合起來就是別序。所有的經典都以六義為開端，所以稱為通序。眾多經典在開始時顯現的祥瑞不同，序述的內容也各自不同，各有其所要表達的內容，所以稱為別序。現在因為別名，所以有別序和別言教；如果因為通名，那麼就有通序。行持和理體的通別因此而有兩序。有人問：如果根據兩種名稱來建立兩序，那麼立名時應該是先別後通作為序，為什麼會是先通后別呢？回答是：爲了立名的方便，應該是先別後通；爲了作為序的方便，應該是先通后別。再次，從另一個角度來看，也是先別後通。為什麼呢？比如『現瑞由藉』，這是在說經之前。而『如是』等六義，是如來將要進入涅槃時才說的。所以知道它在後面。經前的序主要是爲了發起現在弟子的信心，經后的序是爲了讓未來弟子生起信心。如果這樣，佛在世的時候，經典開始時沒有序，就不能稱為經了嗎？回答是：在別序之前，雖然沒有六義，但佛說法時已經有了這些事，所以可以稱為經。第三點是關於觀心，心就是通觀，也就是別觀。通過觀心成就一切佛法，這就是入道之門，也就是『由藉』。有人問：如果以觀心作為兩序，豈不是顛倒了？回答是：爲了立名的方便，所以說是觀心；爲了修行的方便，就是心觀。類似於前面的事情和意義，道理很明顯。有人問：玄義中處處都說明觀心，已經擔心難以入門，現在在經文中又這樣，難道不會破壞經教嗎？回答是：說經的根本是爲了入道。如果是有道心的賢者，到處都可以觀行。難道會有尋求聖典而不觀行的人嗎？只是要巧妙地說，運用得當。

【English Translation】 English version: Now, explaining the initial six meanings of the Golden Light Sutra, they are actually the sequence (of the text). 『He gai xian tu』 (合蓋現土, the canopy closes and the earth appears) signifies 『you jie』 (由藉, cause and condition). Baoji』s (寶積, Ratnakuta) narration and praise are the preface. Someone asks: Do all sutras possess the three prefaces? The answer is: Some possess them, some do not. Or they possess two, or only one; these can all serve as a preface. Someone asks: The interpretations of 『preface』 are different, how can we simultaneously use 『sequence』 to connect various meanings? The answer is: Although that is the case in dictionaries, the meaning of the sutra contains three commonalities. Using the word 『sequence』 should also be without hindrance. This is relying on the meaning, not relying on the words. The second point is to distinguish between the general and the specific, which is to summarize the previous three (prefaces) into general and specific prefaces. The six meanings such as 『Thus I have heard』 are the general preface. 『Xian rui』 (現瑞, displaying auspicious signs) and 『xu shu』 (序述, narration) together are the specific preface. All sutras begin with the six meanings, therefore they are called the general preface. The auspicious signs displayed at the beginning of many sutras are different, and the content of the narrations are also different, each having what it wants to express, therefore they are called the specific preface. Now, because of the specific name, there are specific prefaces and specific teachings; if because of the general name, then there is a general preface. The generality and specificity of practice and principle therefore have two prefaces. Someone asks: If we establish the two prefaces based on the two names, then when establishing the name, it should be specific first and then general as the preface, why is it general first and then specific? The answer is: For the convenience of establishing the name, it should be specific first and then general; for the convenience of serving as the preface, it should be general first and then specific. Furthermore, from another perspective, it is also specific first and then general. Why? For example, 『xian rui you jie』, this is before the sutra is spoken. While the six meanings such as 『Thus I have heard』 are what the Tathagata (如來, Thus Come One) said when he was about to enter Nirvana (涅槃, extinction of suffering). Therefore, we know it is at the end. The preface before the sutra is mainly to arouse the faith of the present disciples, and the preface after the sutra is to cause future disciples to generate faith. If so, when the Buddha (佛) was in the world, if the sutra did not have a preface at the beginning, could it not be called a sutra? The answer is: Before the specific preface, although there were no six meanings, the Buddha already had these events when he spoke the Dharma (法, teachings), so it could be called a sutra. The third point is about contemplating the mind, the mind is the general contemplation, which is the specific contemplation. Through contemplating the mind, one accomplishes all Buddha-Dharma (佛法, Buddha's teachings), this is the gate to entering the path, which is 『you jie』. Someone asks: If we take contemplating the mind as the two prefaces, wouldn't it be reversed? The answer is: For the convenience of establishing the name, therefore it is said to be contemplating the mind; for the convenience of practice, it is mind contemplation. Similar to the previous events and meanings, the principle is clear. Someone asks: The profound meaning explains contemplating the mind everywhere, already worried that it is difficult to enter, now it is like this in the sutra, wouldn't it destroy the sutra teachings? The answer is: The root of speaking the sutra is to enter the path. If there are virtuous people with a mind for the path, they can contemplate and practice everywhere. Would there be anyone who seeks the sacred texts and does not contemplate and practice? It is just that one must speak skillfully and use it appropriately.

非止不損文義兼得觀慧分明分別法門。非觀何逮豈有壞亂之咎也。

維摩經略疏卷第二

五入經文就序為二。一通。二別。先釋通序六義通為眾經之序。須為兩義一總二別。一總釋者是佛教阿難等諸大弟子說入佛法之相。大論云佛將涅槃阿難親屬愛結未除心沒憂海。阿泥樓馱語阿難言。于未來事若有疑者及時語決。何為沒在憂海如世凡夫。阿難得念道力悶心得醒。即以四事請問。一問佛涅槃后云何修道。二問誰當作師。三問惡口車匿云何共住。四問佛經初首作何等語。佛告阿難若今現在若去世后依四念處修道。解脫戒經是汝大師。惡口車匿依梵法治。若其心渜伏教那陀迦旃延經即得入道。我三僧祇所集法藏初應作如是說。如是我聞一時佛在其方其國土與其大眾。非獨我法如是三世諸佛經初亦然。故知六義即是通序。亦名遺囑序。如來遺言令標經首故。亦名經前序。三世諸佛經前皆然。問何故經初安如是等。乃至但令修四念處。答經初安如是等者為斷疑勸信故。亦為印定佛說非弟子及九十六種所說故。亦為破外人經初以阿漚二字標其教首故。阿漚者是謂吉相邪僻之事具如百論。惡口車匿梵法治者。其自恃王種輕諸比丘。僧法事時即輕笑言。如似落葉旋風所吹聚在一處何所互論。佛去世后猶自不改佛令作梵壇

【現代漢語翻譯】現代漢語譯本：不僅僅是不損害經文的意義，還能獲得觀照智慧，分明地辨別各種法門。如果不通過觀照，又怎麼能達到目標？又怎麼會有破壞擾亂經典的過失呢？

《維摩經略疏》卷第二

將經文分為五部分，按照順序分為兩類：一是通序，二是別序。首先解釋通序的六種含義，這六種含義是所有佛經通用的序言。必須分為總和別兩種含義來理解。第一種是總釋，指的是佛教阿難等各位大弟子講述進入佛法之相。根據《大智度論》所說，佛陀將要涅槃時，阿難因為親屬之愛尚未消除，內心沉浸在憂愁的海洋中。阿泥樓馱告訴阿難說：『對於未來之事，如果有疑問，要及時提出來解決。為何沉浸在憂愁的海洋中，如同世俗凡夫一樣？』阿難得到唸誦佛法的力量，從昏悶中醒來，於是用四件事請問佛陀：一是請問佛陀涅槃后，應該如何修道？二是請問應該以誰為老師？三是請問對於惡語傷人的車匿，應該如何相處？四是請問佛經的開頭應該寫什麼？佛陀告訴阿難說：『無論是現在還是我去世后，都要依靠四念處來修道。解脫戒經就是你們的老師。對於惡語傷人的車匿，要用梵法來制裁他。如果他的心仍然難以馴服，就教他那陀迦旃延經，這樣他就能進入佛道。我三大阿僧祇劫所積累的法藏，開頭應該這樣說：如是我聞，一時佛在某地，在某個國土，與大眾在一起。』不僅僅是我的佛法如此，過去、現在、未來三世諸佛的經典開頭也是如此。所以說，這六種含義就是通序，也叫做遺囑序，因為這是如來遺留下來的話語，要放在經文的開頭。也叫做經前序，因為三世諸佛的經典開頭都是如此。有人問：『為什麼經典開頭要安立『如是』等等，乃至只是讓人修習四念處？』回答說：『經典開頭安立『如是』等等，是爲了斷除疑惑，勸人相信。也是爲了印證這是佛陀所說，而不是弟子或者九十六種外道所說。也是爲了破斥外道在經典開頭用『阿』『漚』二字來標榜他們的教義。』『阿』『漚』是所謂的吉祥之相，邪僻之事，具體內容可以參考《百論》。對於惡語傷人的車匿，要用梵法來制裁他，因為他仗著自己是王族，輕視各位比丘。在僧團舉行法事時，就輕蔑地嘲笑說：『好像落葉被旋風吹到一起，聚在一處，有什麼可以互相討論的？』佛陀去世后，他仍然不改，佛陀就讓他建造梵壇。

English version: It not only does not harm the meaning of the scriptures, but also obtains contemplative wisdom and clearly distinguishes various Dharma methods. If one does not attain through contemplation, how can one reach the goal? And how can there be the fault of destroying and disturbing the scriptures?

Vimalakirti Sutra Commentary, Volume 2

The scriptures are divided into five parts, which are divided into two categories in order: one is the general introduction (Tongxu), and the other is the specific introduction (Biexu). First, explain the six meanings of the general introduction, which are the general prefaces common to all Buddhist scriptures. It must be understood in two meanings, general and specific. The first is the general explanation, which refers to the great disciples of Buddhism such as Ananda, who talked about the appearance of entering the Dharma. According to the Mahaprajnaparamita Shastra, when the Buddha was about to enter Nirvana, Ananda was immersed in the sea of sorrow because the love of relatives had not been eliminated. Aniruddha told Ananda: 'If you have any doubts about future events, you should raise them in time to solve them. Why are you immersed in the sea of sorrow like ordinary mortals?' Ananda obtained the power of reciting the Dharma and woke up from his depression, so he asked the Buddha about four things: First, how should one practice after the Buddha enters Nirvana? Second, who should be the teacher? Third, how should one get along with Channa (Channaka), who is abusive? Fourth, what should be written at the beginning of the Buddhist scriptures? The Buddha told Ananda: 'Whether it is now or after my death, you must rely on the Four Foundations of Mindfulness (Si Nian Chu) to practice. The Vinaya (Jieluojing) is your teacher. For Channa, who is abusive, use the Brahma-punishment (Fanfa) to restrain him. If his heart is still difficult to subdue, teach him the Nandakavada Sutra, so that he can enter the Buddhist path. The Dharma treasury that I have accumulated for three great asamkhya kalpas (San Da Asamkhya Jie) should begin by saying: Thus have I heard (Ru Shi Wo Wen), at one time the Buddha was in a certain place, in a certain country, with the great assembly.' Not only is my Dharma like this, but the scriptures of the Buddhas of the past, present, and future are also like this. Therefore, these six meanings are the general introduction, also called the testamentary introduction, because these are the words left by the Tathagata, which should be placed at the beginning of the scriptures. It is also called the pre-scripture introduction, because the beginnings of the scriptures of the Buddhas of the three worlds are all like this. Someone asked: 'Why should 'Thus' etc. be established at the beginning of the scriptures, and even just ask people to practice the Four Foundations of Mindfulness?' The answer is: 'Establishing 'Thus' etc. at the beginning of the scriptures is to eliminate doubts and encourage people to believe. It is also to confirm that this is what the Buddha said, not what the disciples or the ninety-six heretical schools said. It is also to refute the heretics who use the two letters 'A' and 'O' at the beginning of the scriptures to flaunt their teachings.' 'A' and 'O' are the so-called auspicious signs, and the details of the heretical matters can be found in the Shatashastra (Bailun). For Channa, who is abusive, use the Brahma-punishment to restrain him, because he relies on being of royal descent and despises the monks. When the Sangha holds Dharma events, he contemptuously laughs and says: 'It's like fallen leaves blown together by a whirlwind, gathered in one place, what can they discuss with each other?' After the Buddha passed away, he still did not change, so the Buddha asked him to build a Brahma altar (Fantan).

【English Translation】 English version: Not only does it not harm the meaning of the text, but it also gains clear discernment of the Dharma methods through contemplative wisdom. If one does not attain through contemplation, how can one reach the goal? And how can there be the fault of destroying and disturbing the scriptures?

Vimalakirti Sutra Commentary, Volume 2

Dividing the scripture into five parts, according to the order, there are two categories: one is the general introduction (Tongxu), and the other is the specific introduction (Biexu). First, explain the six meanings of the general introduction, which are the general prefaces common to all Buddhist scriptures. It must be understood in two meanings, general and specific. The first is the general explanation, which refers to the great disciples of Buddhism such as Ananda, who talked about the appearance of entering the Dharma. According to the Mahaprajnaparamita Shastra, when the Buddha was about to enter Nirvana, Ananda was immersed in the sea of sorrow because the love of relatives had not been eliminated. Aniruddha told Ananda: 'If you have any doubts about future events, you should raise them in time to solve them. Why are you immersed in the sea of sorrow like ordinary mortals?' Ananda obtained the power of reciting the Dharma and woke up from his depression, so he asked the Buddha about four things: First, how should one practice after the Buddha enters Nirvana? Second, who should be the teacher? Third, how should one get along with Channa (Channaka), who is abusive? Fourth, what should be written at the beginning of the Buddhist scriptures? The Buddha told Ananda: 'Whether it is now or after my death, you must rely on the Four Foundations of Mindfulness (Si Nian Chu) to practice. The Vinaya (Jieluojing) is your teacher. For Channa, who is abusive, use the Brahma-punishment (Fanfa) to restrain him. If his heart is still difficult to subdue, teach him the Nandakavada Sutra, so that he can enter the Buddhist path. The Dharma treasury that I have accumulated for three great asamkhya kalpas (San Da Asamkhya Jie) should begin by saying: Thus have I heard (Ru Shi Wo Wen), at one time the Buddha was in a certain place, in a certain country, with the great assembly.' Not only is my Dharma like this, but the scriptures of the Buddhas of the past, present, and future are also like this. Therefore, these six meanings are the general introduction, also called the testamentary introduction, because these are the words left by the Tathagata, which should be placed at the beginning of the scriptures. It is also called the pre-scripture introduction, because the beginnings of the scriptures of the Buddhas of the three worlds are all like this. Someone asked: 'Why should 'Thus' etc. be established at the beginning of the scriptures, and even just ask people to practice the Four Foundations of Mindfulness?' The answer is: 'Establishing 'Thus' etc. at the beginning of the scriptures is to eliminate doubts and encourage people to believe. It is also to confirm that this is what the Buddha said, not what the disciples or the ninety-six heretical schools said. It is also to refute the heretics who use the two letters 'A' and 'O' at the beginning of the scriptures to flaunt their teachings.' 'A' and 'O' are the so-called auspicious signs, and the details of the heretical matters can be found in the Shatashastra (Bailun). For Channa, who is abusive, use the Brahma-punishment to restrain him, because he relies on being of royal descent and despises the monks. When the Sangha holds Dharma events, he contemptuously laughs and says: 'It's like fallen leaves blown together by a whirlwind, gathered in one place, what can they discuss with each other?' After the Buddha passed away, he still did not change, so the Buddha asked him to build a Brahma altar (Fantan).

。謂默擯也。亦云彼梵天治罪法別立一罈。其犯法者令入此壇諸梵不得共語。若心調伏為說那陀迦旃延經者。令離有無即入初果。一家明三藏教。立非有非無門異於三門意在此也。教諸比丘依波羅提木叉住者。波羅提木叉此云保得解脫。亦云報解脫亦云處處解脫。問毗尼明時食時衣等多非正義。那云保得解脫。答大論云佛說毗尼為令佛法久住。不應求實求實即生邪見。今時僧眾不以戒律在心者恐滅佛法。令依念處修道者。若離念處施但得富戒生人天。坐禪得定隨禪受生。多聞說法但是世智。若修念處能破四倒。問聲聞經說須依念處。摩訶衍教無生入道。豈須念處有所觀耶。答大乘有無生無量無作念處。若離此三則無正觀。但佛教雖多不出半滿。生滅念處即是半字。三種念處即是滿字。半枯滿榮。枯榮中間得見佛性。住大涅槃名諸佛法界。出念處外無入道法。故佛遺囑令依念處。次別釋者舊多用五義。今依六義。一如是者勸信之端。二我聞者親承音旨。三一時者感教之時。四佛住者約出化主。五方所者聞經之處。六同聞者證非謬傳。此六義者正為獎成佛去世后見聞之徒息疑增信。自利利人功成道熟。是謂勸信之端者。如是等六皆為勸信。

如是居初故云端也。初如是為三。一總明。二約教。三觀心。一總明者意在

勸信。如法相解如法相說。所說誠諦必可信從。大論云佛法大海信為能入。又如是者善信之辭。不信者言是事不如是。其信者言是事如是。又大論云如是者示人無諍法。佛以無倚心說。弟子以無著心受。能得解脫故言如是。不如外道說者聽者皆以著心。現世斗諍死入地獄豈名如是。又古來多雲。如是者文如理是。文以巧詮為如理以無非曰是。二約教者四不可說赴機而說則有四種。一生滅二即空三假名四即中。一因緣生滅如是者。佛昔于波羅奈說五陰生滅。俱鄰等聞如是說即得悟道。此經復土。求聲聞人知有為法無常得羅漢果及法眼凈。二明即空如是者。如大品三乘同見無言說道而斷煩惱。此經破迦旃延明五義。二百比丘聞如是說心得解脫。即是示人無諍法。三假名如是者如無量義云。摩訶般若華嚴海空宣說菩薩歷劫修行。此經亦云以無所受而受諸受。若聞如是說得道種智。入菩薩位知眾生根。四中道如是者。如大品說。佛以諸法實相故出現於世。化佛亦以諸法實相故出現於世。法華云諸法實相義已為汝等說。此經諸菩薩各說入不二法門。若菩薩聞如是說即見佛性。開佛知見住不思議解脫。佛法有此四種如是。故眾經之初皆安如是。華嚴頓教有因緣假名中道二種如是。三藏但因緣生滅如是。若諸方等具有四種。摩訶般若

則有三種。法華但有中道實相。若大涅槃明諸佛法界亦具四種。此經猶是方等大乘生蘇不定之說。具有四種如上所引。此經既具四如是義故於經初標如是也。問理無二是何得有四。答諸法畢竟無說非權非實。尚無一種何況有四。而權而實者權故說三實故說一。權實備明則有四種。三觀心明者即是三觀明四如是。華嚴云欲知如來心但觀眾生心。若見如來心即見眾生心。如破一微塵出大千經卷。眾生一念無明因緣所生之心即具四理。若觀心因緣生滅入空即生滅如是即空。即假即中例說可知。問若觀心具四應即是佛。答六即分別。進不叨濫生增上慢。退免貧人數寶之失。

我聞者即阿難等親所聞法故云我聞亦為三釋。一總釋者親承音旨故。若傳從他聞多致偽謬。今既親聞是則可信。群情承受無所致疑。大論云隨俗說我和合稱聞。隨俗說我者學人傳法。利生順俗說我。外不乖宜內不乖實。如用金錢以買銅錢賣買法爾人無怪也。和合稱聞者。耳根不壞作意欲聞情塵和合耳識即生。意識分別種種所聞。因緣和合故稱聞也。阿難等內則耳根聰利。外則對佛八音領納無遺。故稱我聞。問大論云阿難是佛得道夜生。涅槃明佛成道後過二十年方為給侍。自爾之前說經阿難不聞。佛將涅槃為魔所蔽亦不得聞。云何皆稱如是我聞。答大論

【現代漢語翻譯】現代漢語譯本：則有三種。《法華經》只有中道實相。若《大涅槃經》明示諸佛法界，也具備四種。此經仍然是方等大乘生酥不定之說，具有四種，如上面所引。此經既然具備四如是義，所以在經文開頭標明『如是』。問：理無二是何以有四？答：諸法畢竟無說，非權非實。尚且沒有一種，何況有四？而權而實，因為權巧所以說三，因為真實所以說一。權實都明白，則有四種。三觀心明，就是三觀明白四如是。《華嚴經》說：『欲知如來心，但觀眾生心。若見如來心，即見眾生心。』如破一微塵，出現大千經卷。眾生一念無明因緣所生的心，就具備四理。若觀心因緣生滅入空，即生滅如是即空，即假即中，依此類推可知。問：若觀心具備四，應該就是佛了。答：六即分別，進不貪功冒進，生增上慢。退免於貧人數寶之失。

『我聞』，就是阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）等親自聽聞佛法，所以說『我聞』，也有三種解釋。第一種是總釋，因為親自承受佛的音旨。如果輾轉從他人處聽聞，多有虛假謬誤。現在既然是親自聽聞，那就是可信的。大眾承受，沒有什麼可懷疑的。《大智度論》說：『隨順世俗說我，和合稱聞。』隨順世俗說我，是學法之人傳法，利益眾生，順應世俗說『我』，對外不違背適宜，對內不違背真實。如同用金錢買賣銅錢，買賣是常法，人們不會覺得奇怪。和合稱聞，是耳根沒有損壞，作意想要聽聞，情塵和合，耳識就產生。意識分別種種所聞，因緣和合，所以稱『聞』。阿難等內在耳根聰利，外在對佛的八種妙音領納沒有遺漏，所以稱『我聞』。問：《大智度論》說，阿難是佛陀得道之夜出生的。《涅槃經》說明佛陀成道後過了二十年才為侍者。在此之前說經，阿難沒有聽聞。佛陀將要涅槃時，被魔所遮蔽，也沒有聽聞。為什麼都稱『如是我聞』？答：《大智度論》

【English Translation】 English version: There are three types. The Lotus Sutra only has the Middle Way Reality. If the Mahāparinirvāṇa Sūtra clarifies the Dharma Realm of all Buddhas, it also possesses four types. This sutra is still the uncertain teaching of the Āgama and Vaipulya Mahāyāna, like the ghee produced from raw milk, possessing four types as quoted above. Since this sutra possesses the meaning of the Four Thusnesses, it is marked with 'Thus' at the beginning of the sutra. Question: If the principle is non-dual, how can there be four? Answer: All dharmas are ultimately beyond description, neither provisional nor real. There isn't even one, let alone four? As for provisional and real, it is because of provisionality that three are spoken of, and because of reality that one is spoken of. When both provisional and real are clearly understood, there are four types. The clarity of the Three Contemplations of the Mind is the clarity of the Three Contemplations illuminating the Four Thusnesses. The Avataṃsaka Sūtra says: 'If you want to know the mind of the Tathāgata, just observe the minds of sentient beings. If you see the mind of the Tathāgata, you see the minds of sentient beings.' Like breaking a single dust mote to reveal a great thousand sutra scrolls. The mind of sentient beings, born from a single thought of ignorance and conditions, possesses the Four Principles. If one contemplates the mind's conditioned arising and ceasing entering emptiness, then arising and ceasing are thus, which is emptiness, which is provisional, which is the middle way, and so on, which can be understood by analogy. Question: If contemplating the mind possesses four, shouldn't one be a Buddha? Answer: The Six Identities are distinguished to prevent arrogance and avoid the mistake of a poor person counting another's treasures.

'Thus I have heard' means that Ānanda (Ānanda, one of the ten great disciples of the Buddha, known for his exceptional memory) and others personally heard the Dharma, so it is said 'Thus I have heard,' and there are also three explanations. The first is a general explanation, because they personally received the Buddha's teachings. If it is transmitted from others, there are many falsehoods and errors. Now that it is personally heard, it is credible. The assembly receives it without any doubt. The Mahāprajñāpāramitāśāstra says: 'Following worldly customs, it is said 'I,' and it is called 'hearing' when conditions come together.' Following worldly customs, it is said 'I,' because those who study the Dharma transmit the Dharma, benefiting sentient beings, and following worldly customs, they say 'I,' outwardly not violating propriety and inwardly not violating reality. It is like using gold coins to buy and sell copper coins; buying and selling is the norm, and people will not find it strange. 'Hearing' is called 'hearing' when conditions come together, because the ear faculty is not damaged, the intention is to hear, and the sense object and consciousness come together, and ear consciousness arises. The mind distinguishes all that is heard, and conditions come together, so it is called 'hearing.' Ānanda and others inwardly had sharp ear faculties, and outwardly they received the Buddha's eight subtle sounds without omission, so it is called 'Thus I have heard.' Question: The Mahāprajñāpāramitāśāstra says that Ānanda was born on the night the Buddha attained enlightenment. The Nirvana Sutra states that it was twenty years after the Buddha attained enlightenment that he became an attendant. Before that, Ānanda did not hear the sutras. When the Buddha was about to enter Nirvana, he was obscured by Māra and did not hear either. Why is it all called 'Thus I have heard'? Answer: The Mahāprajñāpāramitāśāstra

云阿難將欲結集法藏。合掌向涅槃處而說偈言。佛初說法時。爾時我不見。如是展轉聞乃至波羅奈。展轉聞者舍利弗問經云阿難修不忘禪。得佛覺三昧以三昧力自能聞也。又報恩云阿難從佛求乞四愿。三如涅槃。第四愿者佛所說經未聞之者更請為說。佛可其愿。有所不聞重為說也。複次大論明結集法藏。優婆離等各登高座皆稱如是我聞。未必並是阿難也。問阿難但結集小乘亦大乘耶。答解者不同。有言但結集小乘。諸大乘經是文殊彌勒等所共結集。又言阿難亦結集共二乘說大乘經。故大品付屬阿難。此經亦爾。其不共者大菩薩集也。又云阿難亦結集不共二乘人說。如正法念云。阿難有三種一阿難賢二阿難持三阿難海。今謂阿難賢持三藏教。阿難持持共大乘。阿難海持不共大乘。故法華云。阿難聞佛授記即時憶念過去無量千萬億諸佛法藏。如今所聞。亦識本願豈不備持一佛之教。次別釋為二。一我二聞我亦有四。一約三藏明我者。依薩婆多我但有名。依曇無德說有假我。犢子明我在第五藏。是等雖殊悉破外人計神我性說假名我。二通教者如大品云。色性如我性我性如色性。我之與色但有名字皆如幻化。三別教者以自在為我。善於知見得無掛礙即我義也。又攝大乘明自他差別識亦名似我識皆是別義也。四圓教者中道佛性即

【現代漢語翻譯】現代漢語譯本云阿難（Ananda，佛陀的十大弟子之一）將要結集法藏（Dharma treasure，佛法的寶藏）。他合掌面向佛陀涅槃的地方，說了偈語：『佛陀最初說法的時候，我不在場，所以沒有親見。』這樣輾轉聽聞，一直到波羅奈（Varanasi，古印度城市，釋迦牟尼初轉法輪之地）。輾轉聽聞這件事，《舍利弗問經》中說阿難修習不忘禪，得到佛覺三昧（Buddha-knowing samadhi，一種禪定狀態），憑藉三昧的力量，自己能夠聽到佛陀所說。另外，《報恩經》中說阿難向佛陀請求四個願望，其中三個與佛陀涅槃有關，第四個願望是：佛陀所說的經典，如果我沒有聽過的，希望佛陀能再為我說一遍。佛陀答應了他的願望，對於沒有聽過的，重新為他說。再次，《大智度論》中說明結集法藏的事情，優婆離（Upali，佛陀的十大弟子之一，持戒第一）等人各自登上高座，都稱『如是我聞』，未必都是阿難。問：阿難只是結集小乘（Hinayana，佛教的一個主要流派）經典，還是也結集大乘（Mahayana，佛教的一個主要流派）經典呢？答：解釋的人說法不同。有人說只是結集小乘經典，諸大乘經典是文殊（Manjusri，文殊菩薩）彌勒（Maitreya，彌勒菩薩）等共同結集的。又有人說阿難也結集了共二乘（指聲聞乘和緣覺乘）說的大乘經典，所以《大品般若經》囑咐阿難守護。這部經也是這樣。那些不共二乘的經典，是大菩薩們結集的。又說阿難也結集了不共二乘人說的大乘經典。如《正法念處經》中說，阿難有三種：一是阿難賢，二是阿難持，三是阿難海。現在說阿難賢持有三藏（Tripitaka，佛教經典的總稱）教法，阿難持持有共大乘，阿難海持有不共大乘。所以《法華經》中說，阿難聽到佛陀授記（Buddha's prediction，佛陀對弟子未來成佛的預言）時，立刻憶念起過去無量千萬億諸佛的法藏，就像現在所聽到的。也認識到自己的本願，難道不是完全持有了一佛的教法嗎？接下來分別解釋『我』和『聞』這兩個字。『我』也有四種解釋：一是根據三藏來說明『我』，依據薩婆多部（Sarvastivada，說一切有部，佛教的一個部派）的觀點，『我』只是一個名稱。依據曇無德部（Dharmaguptaka，法藏部，佛教的一個部派）的觀點，說有假我。犢子部（Vatsiputriya，佛教的一個部派）認為『我』在第五藏中。這些說法雖然不同，但都是爲了破斥外道（non-Buddhist，佛教以外的宗教）計執神我（eternal self，永恒不變的自我）的觀點，而說假名我。二是通教的觀點，如《大品般若經》中說，色性如我性，我性如色性，我與色只是名字，都如幻化。三是別教的觀點，以自在為我，善於知見，得無掛礙，這就是『我』的含義。另外，《攝大乘論》中說明自他差別識，也名為似我識，都是別教的含義。四是圓教的觀點，中道佛性（Buddha-nature，成佛的可能性）就是中道佛性即

【English Translation】 English version Venerable Ananda (Ananda, one of the ten great disciples of the Buddha) was about to compile the Dharma treasure (Dharma treasure, the treasure of the Buddha's teachings). He put his palms together, facing the place of the Buddha's Nirvana, and spoke a verse: 'When the Buddha first taught the Dharma, I was not present, so I did not see it personally.' Thus, he heard it through transmission, all the way to Varanasi (Varanasi, an ancient Indian city, where Shakyamuni first turned the wheel of Dharma). Regarding this hearing through transmission, the 'Sariputra Questions Sutra' says that Ananda practiced the unforgetting meditation, attained the Buddha-knowing samadhi (Buddha-knowing samadhi, a state of meditative concentration), and by the power of samadhi, he was able to hear what the Buddha said himself. Furthermore, the 'Repaying Kindness Sutra' says that Ananda requested four wishes from the Buddha, three of which were related to the Buddha's Nirvana, and the fourth wish was: 'The sutras spoken by the Buddha, if I have not heard them, I hope the Buddha can speak them for me again.' The Buddha granted his wish, and for those he had not heard, he spoke them again. Again, the 'Mahaprajnaparamita Sastra' explains the matter of compiling the Dharma treasure, with Upali (Upali, one of the ten great disciples of the Buddha, foremost in upholding the precepts) and others each ascending to a high seat, all saying 'Thus have I heard,' which may not all be Ananda. Question: Did Ananda only compile the Hinayana (Hinayana, a major school of Buddhism) sutras, or did he also compile the Mahayana (Mahayana, a major school of Buddhism) sutras? Answer: Those who explain it have different views. Some say that he only compiled the Hinayana sutras, and the Mahayana sutras were compiled jointly by Manjusri (Manjusri Bodhisattva), Maitreya (Maitreya Bodhisattva), and others. Others say that Ananda also compiled the Mahayana sutras spoken to both the Two Vehicles (referring to the Sravaka Vehicle and the Pratyekabuddha Vehicle), so the 'Mahaprajnaparamita Sutra' was entrusted to Ananda to protect. This sutra is also like that. Those sutras not shared with the Two Vehicles were compiled by the great Bodhisattvas. It is also said that Ananda also compiled the Mahayana sutras spoken to those not shared with the Two Vehicles. As the 'Saddharma Smrtyupasthana Sutra' says, there are three types of Ananda: first, Ananda the Wise; second, Ananda the Holder; and third, Ananda the Ocean. Now it is said that Ananda the Wise holds the teachings of the Tripitaka (Tripitaka, the general term for Buddhist scriptures), Ananda the Holder holds the shared Mahayana, and Ananda the Ocean holds the unshared Mahayana. Therefore, the 'Lotus Sutra' says that when Ananda heard the Buddha's prediction (Buddha's prediction, the Buddha's prophecy of a disciple's future Buddhahood), he immediately recalled the Dharma treasures of countless millions of billions of Buddhas in the past, just like what he hears now. He also recognizes his original vow, so doesn't he completely hold the teachings of one Buddha? Next, 'I' and 'heard' are explained separately. There are also four explanations for 'I': first, explaining 'I' according to the Tripitaka, according to the Sarvastivada (Sarvastivada, a Buddhist school), 'I' is just a name. According to the Dharmaguptaka (Dharmaguptaka, a Buddhist school), it is said that there is a provisional self. The Vatsiputriya (Vatsiputriya, a Buddhist school) believes that 'I' is in the fifth store. Although these views are different, they are all to refute the non-Buddhist (non-Buddhist, religions other than Buddhism) clinging to the view of an eternal self (eternal self, an unchanging self), and to speak of a provisional self. Second, the view of the Common Teaching, as the 'Mahaprajnaparamita Sutra' says, the nature of form is like the nature of self, the nature of self is like the nature of form, self and form are just names, all like illusions. Third, the view of the Distinct Teaching, taking self-mastery as self, being good at knowing and seeing, attaining unobstructedness, this is the meaning of 'I'. In addition, the 'Mahayana-samgraha' explains the consciousness that distinguishes self from others, also called the seeming-self consciousness, all of which are the meanings of the Distinct Teaching. Fourth, the view of the Perfect Teaching, the Middle Way Buddha-nature (Buddha-nature, the potential for Buddhahood) is the Middle Way Buddha-nature is

我義也。中論云。佛或時說我或時說無我。于佛正法中無我無非我。此經云於我無我而不二是真無我義。大經云無我法中有真我。又云我與無我其性不二。不二之性即是實性。實性者是二十五有真我也。前三是權我圓教是實我。問若爾何得大論云隨俗說我。答三教隨情豈非隨俗。若圓教明我即是佛性非隨俗也。三教我聞並約耳根圓教明我。我即是聞。以點色性說真我故離法性外無別能聞耳也。用教約諸經明我多少如前可知。二明聞者大經有四種。一聞聞二不聞聞三聞不聞四不聞不聞。今恐此是四教辨聞。藏教即聞聞以小生生大生故名生生。今亦得云少聞成大聞故名聞聞。問大經生生是十二因緣相續不斷。何以類解聞聞義耶。答彼經釋生具有兩義。今不取約行但取約理。若約十二因緣相續以明生生。即于聖人聞經不便。何者藏教諸得道人生生已壞。但有報身。根塵和合故稱聞也。二通教即是不聞聞。如夢如幻點空說聞。三別教即聞不聞。所聞自在。何者世諦死時即聞。聞死而生聞持隨有所聞。自在能持故。攝大乘說有塵者應受識。即是別教大乘明聞也。四圓教即是不聞不聞。大般涅槃聞相盡也。問若無聞相云何說聞。答若聞相盡都不聞者。佛住涅槃應都不聞法界音聲。如法華明耳根功德相似聞相盡。十方無數佛百福莊嚴

【現代漢語翻譯】現代漢語譯本：我的理解是這樣的。《中論》（Madhyamaka-karika）中說，佛有時說『我』（ātman，真我），有時說『無我』（anātman，非真我）。在佛的正法中，無我並非指沒有真我。此經（涅槃經）說，執著于『我』或『無我』都不是真正的無我之義。《大般涅槃經》（Mahāparinirvāṇa Sūtra）中說，『無我』的法中存在真我，又說『我』與『無我』的性質並非二元對立，這非二元的性質就是實性。這實性就是二十五有（二十五種存在狀態）中的真我。前三種（藏、通、別三教）是權宜之『我』，圓教才是真實的『我』。問：如果這樣，為何《大智度論》（Mahāprajñāpāramitopadeśa）中說，隨順世俗才說『我』呢？答：藏、通、別三教隨順眾生的根性，難道不是隨順世俗嗎？如果圓教所說的『我』就是佛性，那就不是隨順世俗了。藏、通、別三教所說的『我聞』都是就耳根而言，圓教所說的『我』，『我』就是能聞。用點色性的方式來說明真我，因此在法性之外沒有其他的能聞之耳。用教義來衡量諸經，關於『我』的論述多少，如前所述可以得知。二、說明聞者。《大般涅槃經》中有四種聞：一、聞聞，二、不聞聞，三、聞不聞，四、不聞不聞。現在恐怕這是四教辨別『聞』。藏教就是『聞聞』，因為從小生到大生，所以名為生生。現在也可以說，因為少聞成就大聞，所以名為『聞聞』。問：《大般涅槃經》中『生生』是十二因緣相續不斷，為何用它來比喻『聞聞』的含義呢？答：那部經解釋『生』具有兩種含義，現在不取就『行』而言，只取就『理』而言。如果用十二因緣相續來闡明『生生』，那麼對於聖人聽經就不方便了。為什麼呢？因為藏教中，諸位得道人生生已經斷滅，只有報身存在。根塵和合，所以稱之為『聞』。二、通教就是『不聞聞』，如夢如幻，用空性的角度來說明『聞』。三、別教就是『聞不聞』，所聞自在。為什麼呢？因為世諦（世俗諦）死時就能聞，聞死而生，聞持隨所聞，自在能持，所以《攝大乘論》（Mahāyānasaṃgraha）說有塵者應受識，這就是別教大乘所說的『聞』。四、圓教就是『不聞不聞』，《大般涅槃經》中聞相斷盡。問：如果聞相斷盡，如何說『聞』呢？答：如果聞相斷盡，完全不聞，那麼佛住在涅槃中，應該完全聽不到法界的聲音。如《法華經》（Saddharma Puṇḍarīka Sūtra）所說，耳根功德相似於聞相斷盡，十方無數佛以百福莊嚴。

【English Translation】 English version: My understanding is as follows. The Madhyamaka-karika (Treatise on the Middle Way) states that the Buddha sometimes speaks of 'ātman' (true self) and sometimes speaks of 'anātman' (non-self). Within the Buddha's true Dharma, 'anātman' does not mean the absence of a true self. This sutra (the Nirvana Sutra) says that clinging to either 'ātman' or 'anātman' is not the true meaning of non-self. The Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) states that within the Dharma of 'anātman' there exists a true self, and further states that the nature of 'ātman' and 'anātman' are not dualistic; this non-dual nature is the true nature. This true nature is the true self within the twenty-five bhava (twenty-five states of existence). The first three (the Tripiṭaka, Common, and Distinct Teachings) are provisional 'selves', while the Perfect Teaching is the true 'self'. Question: If this is the case, why does the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) say that 'self' is spoken of in accordance with worldly conventions? Answer: Do not the Tripiṭaka, Common, and Distinct Teachings accord with the dispositions of sentient beings, and thus accord with worldly conventions? If the 'self' spoken of in the Perfect Teaching is Buddha-nature, then it does not accord with worldly conventions. The 'hearing of self' spoken of in the Tripiṭaka, Common, and Distinct Teachings all refer to the ear-faculty, while the 'self' spoken of in the Perfect Teaching is that 'self' is the ability to hear. The true self is explained using the characteristic of a point of color, therefore there is no other ear that can hear apart from Dharma-nature. Using the teachings to measure the sutras, the amount of discussion about 'self' can be known as described earlier. Second, explaining the hearer. The Mahāparinirvāṇa Sūtra has four types of hearing: 1. Hearing-hearing, 2. Non-hearing-hearing, 3. Hearing-non-hearing, 4. Non-hearing-non-hearing. Now, this is likely the four teachings distinguishing 'hearing'. The Tripiṭaka Teaching is 'hearing-hearing', because from small birth to great birth, it is called birth-birth. Now it can also be said that because little hearing achieves great hearing, it is called 'hearing-hearing'. Question: In the Mahāparinirvāṇa Sūtra, 'birth-birth' is the continuous succession of the twelve links of dependent origination, why is it used to analogize the meaning of 'hearing-hearing'? Answer: That sutra explains 'birth' as having two meanings; now we do not take it in terms of 'action', but only in terms of 'principle'. If the continuous succession of the twelve links of dependent origination is used to explain 'birth-birth', then it is inconvenient for sages to hear the sutras. Why? Because in the Tripiṭaka Teaching, the births of all those who have attained the Way have been extinguished, and only the reward-body exists. The faculties and objects combine, so it is called 'hearing'. Second, the Common Teaching is 'non-hearing-hearing', like a dream or illusion, explaining 'hearing' from the perspective of emptiness. Third, the Distinct Teaching is 'hearing-non-hearing', what is heard is unhindered. Why? Because in saṃvṛti-satya (conventional truth), one can hear at the time of death, hearing death and being born, hearing and holding whatever is heard, freely able to hold it, therefore the Mahāyānasaṃgraha (Compendium of the Mahayana) says that those with dust should receive consciousness, this is the 'hearing' spoken of in the Distinct Teaching of the Mahayana. Fourth, the Perfect Teaching is 'non-hearing-non-hearing', in the Mahāparinirvāṇa Sūtra, the characteristic of hearing is exhausted. Question: If the characteristic of hearing is exhausted, how can one speak of 'hearing'? Answer: If the characteristic of hearing is exhausted and there is no hearing at all, then the Buddha dwelling in Nirvana should not hear the sounds of the Dharma-realm at all. As the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) says, the merit of the ear-faculty is similar to the exhaustion of the characteristic of hearing, countless Buddhas in the ten directions adorn themselves with a hundred blessings.

相為眾生說法。悉聞能受持。況分證聞相盡。聞十方佛法如雲持雨耶。妙覺聞相究竟盡。一切法界所有音聲一時聞也。故大經云若知如來常不說法是名具足多聞。此經亦云其聽法者無聞無得用四教約眾經聞義多少亦類如是可知。問大論明佛法無我何分四。若爾便是有我。答若定有我何得四教之別。若定無我何得經教有此異說。若其不許作此分別非但壞佛方便教門。亦順諸不信者義宗。三約觀心類如是可知。

一時者四眾感教得道之時。此亦助成如是可信。故大論云說時方皆為生信。亦為三。一總解者大論云數時等實無陰入持所不攝。但隨世俗說一時無咎也。言四眾感教得道之時名一時者。若通論四眾感一期之教。始終久近皆名一時。即是多時少時共明一時。如戒序云。春分四月日為時。春分實有多時但總束為一時也。若約得道明一時者。赴機說教即入如苦忍一剎那。此約少時明一時也。今約此多少總明一時。謂一期說法通是一時之事也。就此為五。一約機發者。世善機發即是多時出世機發即是少時。總此多少皆名一時。二約佛說教者。三悉起教即是多時用第一義即是少時。總此多少皆名一時。三約機教合明一時者。亦以世出世善合為多少。機教合故不在二時故名一時。四約四眾得道明一時者。世與出世多少準上

【現代漢語翻譯】現代漢語譯本：『相』（Rupa, 指佛陀的化身）為眾生說法，所有聽眾都能聽聞並接受奉行。更何況是分證『聞相』（Sravana-lakshana, 指聽覺的證悟）直至完全證悟呢？聽聞十方諸佛說法，就像云布雨施一樣。（『妙覺』，妙觀察智）的聽聞之相究竟圓滿，一切法界所有的音聲都能一時聽聞。所以《大般涅槃經》說，如果知道如來從不說法，這才是真正具足多聞。此經也說，聽法的人無所聞亦無所得。用四教判攝眾經，聽聞的意義有多少，也可以依此類推得知。問：大乘理論闡明佛法是無我的，為何又分四教？如果這樣，豈不是變成有我了？答：如果一定是有我，為何會有四教的差別？如果一定是無我，為何經教會有這樣的不同說法？如果不允許作這樣的分別，非但破壞了佛陀方便的教化之門，也順應了那些不信者的主張。第三，約觀心來說，也可以依此類推得知。

『一時』（Eka-kalam, 指說法的時間），是指四眾弟子感受教化而得道的時候。這也幫助成就了『如是』（Evam, 指經文的開頭語，表示『如是』我聞）的可信性。所以《大智度論》說，說時間、地點都是爲了使人產生信心。也可以分為三點來解釋。第一，總的解釋是，《大智度論》說，時間等實際上不是五陰、十二入、十八界所包含的。但隨著世俗的說法，說『一時』也沒有過失。說四眾弟子感受教化而得道的時候名為『一時』，如果通論四眾弟子感受一期的教化，從始至終時間長短都名為『一時』，即是多時、少時共同說明『一時』。如戒序說，春分四月日為時，春分實際上有很多時間，但總括為『一時』。如果約得道來說明『一時』，應機說法，立即進入如苦忍的一剎那，這是約少時來說明『一時』。現在約這多少共同說明『一時』，即一期說法通通是一時的事情。就此分為五點。第一，約機緣發動來說，世間善的機緣發動，即是多時；出世間機緣發動，即是少時。總括這多少都名為『一時』。第二，約佛陀說法來說，用三悉檀（三種說法方式）起教，即是多時；用第一義諦（ परमार्थसत्य, Paramārtha-satya）來說，即是少時。總括這多少都名為『一時』。第三，約機緣和教化合起來說明『一時』，也用世間和出世間善合起來為多少。機緣和教化結合，不在兩個時間，所以名為『一時』。第四，約四眾弟子得道來說明『一時』，世間和出世間的多少，參照上面。

【English Translation】 English version: 'Rupa' (form, referring to the Buddha's manifestation) expounds the Dharma to sentient beings, and all listeners can hear, accept, and practice it. How much more so for those who partially realize 'Sravana-lakshana' (the characteristic of hearing, referring to the enlightenment of hearing) until complete enlightenment? Hearing the Dharma of Buddhas in the ten directions is like clouds spreading rain. The hearing aspect of 'Myo-kaku' (妙覺, Wonderful Enlightenment, referring to Wonderful Observing Wisdom) is ultimately complete, and all sounds in all Dharma realms can be heard simultaneously. Therefore, the Mahāparinirvāṇa Sūtra says that if one knows that the Tathagata never speaks Dharma, this is truly possessing great learning. This sutra also says that those who listen to the Dharma neither hear nor gain anything. Using the Four Teachings to categorize various sutras, the meaning of hearing, whether much or little, can be understood in a similar way. Question: The Mahāprajñāpāramitopadeśa clarifies that the Buddha-dharma is non-self, so why divide it into Four Teachings? If so, wouldn't it become self? Answer: If there is definitely a self, why would there be a difference in the Four Teachings? If there is definitely no self, why would there be such different statements in the scriptures? If one does not allow such distinctions, it would not only destroy the Buddha's expedient teaching methods but also conform to the views of those who do not believe. Thirdly, regarding contemplation of the mind, it can be understood in a similar way.

'Eka-kalam' (一時, at one time), refers to the time when the fourfold assembly (四眾, monks, nuns, laymen, and laywomen) experiences the teachings and attains the Way. This also helps to establish the credibility of 'Evam' (如是, Thus, as in 'Thus I have heard'). Therefore, the Mahāprajñāpāramitopadeśa says that stating the time and place is to generate faith. It can also be explained in three points. First, the general explanation is that the Mahāprajñāpāramitopadeśa says that time, etc., are not actually included in the five skandhas (五陰), twelve entrances (十二入), or eighteen realms (十八界). However, according to worldly conventions, there is no fault in saying 'at one time'. Saying that the time when the fourfold assembly experiences the teachings and attains the Way is called 'at one time', if generally speaking, the fourfold assembly experiences a period of teaching, from beginning to end, whether long or short, is called 'at one time', that is, many times and few times together explain 'at one time'. For example, the ordination preface says that the day of the vernal equinox in the fourth month is the time. The vernal equinox actually has many times, but it is summarized as 'at one time'. If explaining 'at one time' in terms of attaining the Way, responding to the opportunity to speak the Dharma immediately enters a moment like the forbearance of suffering, this is explaining 'at one time' in terms of a short time. Now, explaining 'at one time' in terms of both much and little, that is, the entire period of Dharma teaching is all a matter of one time. In this regard, it is divided into five points. First, in terms of the arising of opportunity, the opportunity for worldly good arises, which is a long time; the opportunity for supramundane arises, which is a short time. Summarizing both much and little is called 'at one time'. Second, in terms of the Buddha's teaching, using the three siddhantas (三悉檀, three ways of teaching) to initiate teaching is a long time; using the first principle (परमार्थसत्य, Paramārtha-satya) is a short time. Summarizing both much and little is called 'at one time'. Third, explaining 'at one time' in terms of the combination of opportunity and teaching, worldly and supramundane good are also combined as much and little. The combination of opportunity and teaching is not in two times, so it is called 'at one time'. Fourth, explaining 'at one time' in terms of the fourfold assembly attaining the Way, the amount of worldly and supramundane is based on the above.

。總此多少皆名一時。五約阿難聞經明一時者。約佛說經多時少時。阿難聞非異時故名一時。又阿難得佛覺三昧如前說。又解佛為阿難重說即是聞經之時名一時也。二約教者。三藏生滅一時。通教如夢幻一時。別教破時顛倒。能分別數無滯礙也。攝大乘明數識攝阿僧祇。明世識攝三世即是別教明一時也。圓教約不思議法性明一時。一時入一切時一切時入一時。如此經明。住不思議解脫菩薩七日為一劫一劫為七日。法華明六十小劫謂如食頃。華嚴明十一切等。一一教皆具五種一時。約諸經多少類如是可知。三觀心者。觀因緣生滅者心在定時能知世間生滅法相。則一念慧眼開發見生滅之理。故名一時。若非定心見理即前思後覺憶想顛倒。雖解生滅不能見理。非一時也。若體空慧眼入假法眼中道佛眼皆是定心。一念少時豁然開發各見諦理名一時也。

佛在。佛是能說顯其化主。亦為助成傳聞可信。何者九十六種不足歸心。三乘聖人獨居不極說非究竟。今明無師大覺朗然頓悟所言。誠諦從是聞經。稱物機緣眾情忻愜。亦為三。一總明者舊稱佛陀此言覺者。自覺覺他名之為佛。智論云佛陀秦言知者。知何等法。謂知三世眾生數非眾生數及常無常等一切諸法。菩提樹下了了覺知故名為佛。十號具足。亦名一切智人。佛德無量

【現代漢語翻譯】現代漢語譯本：總之，這些數量多少都被稱為『一時』（ekasmin samaye）。五種解釋中，阿難（Ānanda）聽經明白『一時』，是指佛陀（Buddha）說經的時間，無論長短，阿難聽聞時沒有其他時間間隔，所以稱為『一時』。另外，阿難得到佛陀覺悟的三昧（samādhi），如前所述。或者解釋為佛陀為阿難重新講述佛經的時候，就是聽經之時，所以稱為『一時』。二，從教義上解釋，三藏（Tripiṭaka）的生滅法是『一時』，通教（通教）如夢幻泡影也是『一時』，別教（別教）破除時間的顛倒，能夠分別計數而沒有滯礙。攝大乘論（Mahāyānasaṃgraha）闡明數識包含阿僧祇（asaṃkhya），明瞭世識包含三世，這就是別教闡明『一時』。圓教（圓教）用不可思議的法性闡明『一時』，『一時』進入一切時，一切時進入『一時』。如此經文所說，安住于不可思議解脫的菩薩（bodhisattva），七日相當於一劫（kalpa），一劫相當於七日。《法華經》（Saddharma Puṇḍarīka Sūtra）闡明六十小劫如同吃飯的時間。《華嚴經》（Avataṃsaka Sūtra）闡明十一切等。每一種教義都具備五種『一時』。關於各種經典數量多少的分類，可以像這樣理解。三，從觀心的角度解釋，觀察因緣生滅的人，心在禪定時能夠知道世間生滅的法相，那麼一念之間慧眼開發，見到生滅的道理，所以稱為『一時』。如果不是禪定之心，見到道理就是前思後覺，憶想顛倒，即使理解生滅，也不能見到真理，就不是『一時』。如果體悟空性的慧眼，進入假法眼、中道佛眼，都是禪定之心，一念之間，短暫的時間，豁然開發，各自見到真諦的道理，稱為『一時』。

『佛在』，佛是能說之人，顯示教化的主導者，也爲了幫助成就傳聞的可信度。為什麼呢？九十六種外道不足以讓人歸心，三乘聖人獨自居住不能窮盡真理，所說並非究竟。現在闡明無師自悟的大覺悟者，明朗頓悟所說的話語，真實可信，所以從這裡聽聞佛經，稱合事物的機緣，大眾的心情歡欣喜悅。也可以分為三點。一，總的說明，舊譯稱佛陀（Buddha），這個詞的意思是覺悟者，自覺覺他名為佛。智度論（Mahāprajñāpāramitopadeśa）中說，佛陀，秦語的意思是知者。知道什麼法呢？就是知道三世眾生數和非眾生數，以及常與無常等一切諸法。在菩提樹下徹底覺悟，所以名為佛。十號具足，也名一切智人。佛的功德無量。

【English Translation】 English version: In short, all these quantities, whether many or few, are called 'ekasmin samaye' (一時, at one time). Among the five explanations, Ānanda (阿難) understood 'ekasmin samaye' from hearing the sutras, referring to the time when the Buddha (佛陀) spoke the sutras, whether long or short. Ānanda heard it without any other time interval, so it is called 'ekasmin samaye'. Also, Ānanda attained the Buddha's enlightenment samādhi (三昧), as mentioned before. Or it can be explained as the time when the Buddha retold the sutras for Ānanda, which is the time of hearing the sutras, so it is called 'ekasmin samaye'. Second, from the perspective of doctrine, the arising and ceasing of the Tripiṭaka (三藏) is 'ekasmin samaye'. The Shared Teaching (通教) is like dreams and illusions, also 'ekasmin samaye'. The Distinct Teaching (別教) breaks through the inversion of time, able to distinguish and count without hindrance. The Mahāyānasaṃgraha (攝大乘論) clarifies that the number consciousness includes asaṃkhya (阿僧祇), clarifying that the world consciousness includes the three times, which is the Distinct Teaching clarifying 'ekasmin samaye'. The Perfect Teaching (圓教) uses the inconceivable Dharma-nature to clarify 'ekasmin samaye', 'ekasmin samaye' enters all times, and all times enter 'ekasmin samaye'. As this sutra states, a bodhisattva (菩薩) abiding in inconceivable liberation, seven days are equivalent to one kalpa (劫), and one kalpa is equivalent to seven days. The Saddharma Puṇḍarīka Sūtra (法華經) clarifies that sixty small kalpas are like the time of a meal. The Avataṃsaka Sūtra (華嚴經) clarifies the ten alls, etc. Each doctrine possesses five kinds of 'ekasmin samaye'. Regarding the classification of the quantity of various sutras, it can be understood in this way. Third, from the perspective of observing the mind, a person who observes the arising and ceasing of conditions, with the mind in samādhi, is able to know the characteristics of the arising and ceasing of phenomena in the world. Then, in a single thought, the wisdom eye opens, seeing the principle of arising and ceasing, so it is called 'ekasmin samaye'. If it is not the mind of samādhi, seeing the principle is thinking before and reflecting after, with memory and inverted thoughts. Even if one understands arising and ceasing, one cannot see the truth, so it is not 'ekasmin samaye'. If the wisdom eye that embodies emptiness enters the provisional Dharma eye, the Middle Way Buddha eye, all are minds of samādhi. In a single thought, in a short time, suddenly opening, each sees the truth of the principle, called 'ekasmin samaye'.

'The Buddha is present,' the Buddha is the one who can speak, showing the leader of the teaching, and also to help establish the credibility of the transmission. Why? The ninety-six kinds of heretical paths are not enough to make people return to the heart. The saints of the Three Vehicles dwell alone and cannot exhaust the truth, and what they say is not ultimate. Now clarifying the Great Enlightenment of self-awakening without a teacher, the words spoken in clear and sudden enlightenment are true and credible. Therefore, from here, hearing the sutras, matching the opportunities of things, the minds of the masses are joyful and pleased. It can also be divided into three points. First, a general explanation, the old translation calls the Buddha (佛陀), which means the awakened one, self-awakening and awakening others is called Buddha. The Mahāprajñāpāramitopadeśa (智度論) says that Buddha, in the Qin language, means the knower. What Dharma does he know? That is, he knows the number of sentient beings in the three times and the non-number of sentient beings, as well as all Dharmas such as permanence and impermanence. He thoroughly awakened under the Bodhi tree, so he is called Buddha. Fully possessing the ten titles, he is also called the All-Knowing One. The Buddha's merits are immeasurable.

稱名亦爾。今不具釋。所言在者住之異名。大論云四種威儀住故名為住。住有四種。一天住者謂佈施持戒善心三事故。二梵住者住四禪四無量心四無色定。三聖住者住三空四諦十二因緣理也。四佛住者住首楞嚴等無量三昧力無畏等一切佛法。佛所得法佛于中住。憐愍眾生示住毗耶離。別約教者四教明佛已略在玄。但為化四種根性現相亦四。如初成道乃至涅槃皆現四相。初成道者如勝天王明。初坐道樹得成正覺。或現坐草或坐天衣或處寶座或在虛空。即表四教佛相不同。次明轉法輪現相不同者。華嚴圓頓則現大小相。若鹿野轉生滅四諦即脫瓔珞現老比丘。若說方等即現門內尊特之身。或現門外塵坌之像。若說般若亦現門內尊特之身及現種種佛身之相。以眾生疑故現常身放常光明。若說法華但現尊特。若說涅槃備現四種事同方等。如是隨緣現種種身。一往大略言四種耳。次明身相不同者。如像法決疑雲。如來將入涅槃。是時大眾或見如沙門像。或見威德相好端嚴。或見坐寶蓮華說心地法門。或見身如虛空無有邊表。此豈非表說四教。其功已訖將入涅槃現此相也。此經既方等教攝。亦應隨機感見四種。故長者子說偈嘆云。各見世尊在其前。斯則神力不共法。問四教所見定如前不。答且一往相對理在隨緣。若就障邊亦可劣身而

【現代漢語翻譯】現代漢語譯本：稱念佛名也是如此，現在不詳細解釋。所說的『在』和『住』是不同的名稱。《大智度論》說，因為有四種威儀的住止，所以稱為『住』。住有四種：第一是天住，指佈施、持戒、修善這三件事；第二是梵住，指安住於四禪、四無量心、四無色定；第三是聖住，指安住於三空、四諦、十二因緣的道理；第四是佛住，指安住于首楞嚴等無量三昧的威力，以及無畏等一切佛法。佛所證得的法，佛就安住于其中。爲了憐憫眾生，示現在毗耶離城安住。如果分別按照四教來說，四教闡明佛的道理已經在《玄義》中略微提及。只是爲了教化四種根性的眾生，所顯現的形象也有四種。例如，最初成道乃至涅槃，都顯現四種形象。最初成道時，如《勝天王經》所說，最初坐在菩提樹下成就正覺，或者示現坐在草上，或者坐在天衣上，或者處於寶座上，或者在虛空中。這正是表示四教的佛相不同。其次說明轉法輪時顯現的形象不同：華嚴圓頓教中，則顯現大身和小身；如果在鹿野苑轉生滅四諦的法輪，就脫下瓔珞，顯現年老的比丘形象；如果說方等經，就顯現門內尊貴特別的身相，或者顯現門外滿身塵土的形象；如果說般若經，也顯現門內尊貴特別的身相，以及顯現種種佛身之相。因為眾生有疑惑，所以顯現常身，放出常光。如果說法華經，只顯現尊貴特別的身相；如果說涅槃經，就全部顯現四種事相，與方等經相同。像這樣，隨著因緣顯現種種身相，總的來說大概有四種。其次說明身相不同。如《像法決疑經》所說：如來將要進入涅槃時，當時大眾或者看見如沙門（指比丘）的形象，或者看見威德相好端嚴的形象，或者看見坐在寶蓮花上說心地法門的形象，或者看見身體如虛空一樣沒有邊際。這難道不是表示在說四教嗎？他的功用已經完畢，將要進入涅槃時顯現這種形象。這部經既然屬於方等教所攝，也應該隨機感應而看見四種形象。所以長者子說偈讚歎說：『各見世尊在其前，斯則神力不共法。』問：四教所見到的佛身一定如前面所說嗎？答：姑且從一種角度相對而言，道理在於隨順因緣。如果從業障的角度來說，也可能見到低劣的身相。

【English Translation】 English version: The recitation of the Buddha's name is also like that, and I will not explain it in detail now. The so-called 'being in' and 'dwelling' are different names. The Mahaprajnaparamita Shastra says that because there are four kinds of dignified conduct of dwelling, it is called 'dwelling'. There are four kinds of dwelling: first is the dwelling of gods (deva-vihara), which refers to the three things of giving, upholding precepts, and cultivating goodness; second is the dwelling of Brahma (brahma-vihara), which refers to dwelling in the four dhyanas, the four immeasurables (apramanas), and the four formless attainments (arupa-samapattis); third is the dwelling of sages (arya-vihara), which refers to dwelling in the principles of the three emptinesses, the four noble truths, and the twelve links of dependent origination; fourth is the dwelling of Buddhas (buddha-vihara), which refers to dwelling in the power of countless samadhis such as the Shurangama Samadhi, and all the Buddha-dharmas such as fearlessness. The Dharma attained by the Buddha is where the Buddha dwells. Out of compassion for sentient beings, he manifested dwelling in Vaishali (Vaishali). If we discuss it separately according to the Four Teachings, the Four Teachings explaining the Buddha's principles have already been briefly mentioned in the Profound Meaning. It is only for the sake of teaching sentient beings of four kinds of capacities that the manifested appearances are also four kinds. For example, from the initial attainment of enlightenment to nirvana, four kinds of appearances are manifested. At the initial attainment of enlightenment, as the Surya-garbha Sutra says, he initially sat under the Bodhi tree and attained perfect enlightenment, or manifested sitting on grass, or sitting on heavenly garments, or being in a jeweled seat, or in empty space. This precisely indicates that the Buddha's appearances in the Four Teachings are different. Secondly, it explains that the appearances manifested when turning the Dharma wheel are different: in the Avatamsaka perfect and sudden teaching, he manifests both large and small bodies; if he turns the Dharma wheel of the four noble truths of arising and ceasing in the Deer Park (Mrigadava), he takes off his necklace and manifests the appearance of an old bhikshu; if he speaks the Vaipulya Sutras, he manifests the noble and special body within the gate, or manifests the image of being covered in dust outside the gate; if he speaks the Prajna Sutras, he also manifests the noble and special body within the gate, as well as manifesting various appearances of the Buddha's body. Because sentient beings have doubts, he manifests a constant body and emits constant light. If he speaks the Lotus Sutra, he only manifests the noble and special body; if he speaks the Nirvana Sutra, he manifests all four kinds of events, the same as the Vaipulya Sutras. Like this, he manifests various bodies according to conditions, generally speaking, there are roughly four kinds. Secondly, it explains that the bodily appearances are different. As the Doubt Resolving Sutra on the Semblance Dharma says: When the Tathagata is about to enter nirvana, at that time, the assembly either sees the image of a shramana (referring to a bhikshu), or sees the majestic and dignified appearance with excellent marks, or sees him sitting on a jeweled lotus flower speaking the Dharma gate of the mind-ground, or sees the body like empty space without boundaries. Does this not indicate that he is speaking the Four Teachings? His function has already been completed, and he manifests this appearance when he is about to enter nirvana. Since this sutra is included in the Vaipulya teaching, it should also be seen in four kinds of appearances according to the sentient beings' capacities. Therefore, the son of the elder praised in verse, saying: 'Each sees the World Honored One in front of them, this is the inconceivable Dharma of spiritual power.' Question: Is the Buddha's body seen in the Four Teachings necessarily as described above? Answer: For the time being, relatively speaking from one perspective, the principle lies in according with conditions. If viewed from the perspective of karmic obstacles, it is also possible to see an inferior body.

說勝法。如觀世音以種種形游諸國土說大乘法。豈況如來。次用四教明住義者隨教所辨法門不同佛于中住憐愍眾生故示住毗耶。三約觀心者。華嚴云欲見如來心但觀眾生心。何者一心三觀圓觀三諦開佛知見。雖有肉眼名為佛眼亦名種智。若用三智以不住法住三諦三昧。亦是佛所得法。佛于中住。憐愍眾生不捨道法。現凡夫事住世間法也。此須善用六即分別。入大乘之要門也。

毗耶離菴羅樹園此明方所。即是顯示說經之處。助成勸信也。今為二。一通方所即毗耶離。二別方所即庵羅園。通方所復為三。一約事者此云廣博嚴凈。其國寬平名為廣博。城邑華麗故名嚴凈。有師翻為好稻。出好粳糧勝於余國故也。有言好道國有好路。平正砥直。又言好平道。其國人民好樂正道自敦仁義。不須君主。五百長者共行道法。率土人民莫不歸德故云好道。次對法門釋者隨前所翻即以對之。廣博嚴凈者即是釋迦法身。本居寂光其性廣博猶若虛空。功德智慧無諸穢惡故云嚴凈。跡居人間詫廣博嚴凈之土。是知非本無以垂跡。故居人間嚴凈之國。非跡無以顯本。寄毗耶離說諸佛國永寂如空。以顯遮那常寂本國。言好稻者釋迦本住大般涅槃百句解脫。故法華云百穀苗稼普皆增長。因其增長谷實得成。即是百句解脫之妙果為好稻也。垂跡

【現代漢語翻譯】現代漢語譯本講述殊勝之法。例如觀世音菩薩以種種化身遊歷各個國土宣說大乘佛法，更何況是如來佛呢？其次，用四教來闡明『住』的含義，根據不同教義所辨明的法門，佛陀安住其中，憐憫眾生，所以示現居住在毗耶離城。第三，從觀心的角度來說，《華嚴經》說：『想要見到如來的心，只要觀察眾生的心。』什麼是呢？就是一心三觀，圓融地觀照空、假、中三諦，開啟佛的知見。雖然有肉眼，但也被稱為佛眼，也稱為種智。如果運用三種智慧，以不住於法的方式安住于空、假、中三諦的三昧之中，這也是佛所證得的法，佛安住于其中，憐憫眾生，不捨棄修道的法則，示現凡夫俗事，安住於世間法之中。這裡需要善用六即的分別，是進入大乘佛法的要門。

『毗耶離菴羅樹園』，這裡說明了地點，也就是顯示說法之處，有助於勸導人們信奉佛法。現在分為兩部分：一是總體的地點，即毗耶離城；二是具體的地點，即菴羅樹園。總體的地點又分為三個方面：一是就事相而言，這裡說的是廣博嚴凈。這個國家寬闊平坦，所以稱為廣博；城邑華麗，所以稱為嚴凈。有法師翻譯為『好稻』，因為這裡出產優質的粳米，勝過其他國家。也有人說是『好道國』，因為這裡有好的道路，平坦正直。還有人說是『好平道』，因為這個國家的人民喜好正道，崇尚仁義，不需要君主。五百位長者共同奉行佛法，全國人民沒有不歸順其德行的，所以說是『好道』。其次，從法門的角度來解釋，根據前面的翻譯來對應解釋。廣博嚴凈，指的是釋迦牟尼佛的法身，本來居住在常寂光土，其體性廣博，猶如虛空，功德智慧沒有污穢邪惡，所以稱為嚴凈。佛陀示現居住在人間，讚歎廣博嚴凈的國土，由此可知，沒有根本就無法垂跡。所以居住在人間嚴凈的國土，沒有示現的足跡就無法彰顯根本。寄託于在毗耶離城宣說諸佛國土永遠寂靜如虛空，來彰顯遮那佛常寂的根本國土。說『好稻』，指的是釋迦牟尼佛本來安住于大般涅槃的百句解脫之中。所以《法華經》說，各種穀物苗稼普遍增長，因為它們的增長，穀物果實得以成就，這就是百句解脫的妙果，是為『好稻』。垂跡

【English Translation】 English version Explaining the supreme Dharma. For example, Avalokiteśvara (Guanshiyin, the Bodhisattva of Compassion) travels through various lands in various forms to expound the Mahayana Dharma, how much more so the Tathagata (Rulai, the Thus Come One)? Secondly, using the Four Teachings to clarify the meaning of 'abiding,' according to the different Dharma doors distinguished by each teaching, the Buddha abides within them, compassionately caring for sentient beings, and therefore manifests residing in Vaisali (Piye Li). Thirdly, from the perspective of observing the mind, the Avatamsaka Sutra (Hua Yan Jing) says, 'If you want to see the mind of the Tathagata, just observe the minds of sentient beings.' What is it? It is the One Mind Three Contemplations, perfectly contemplating the Three Truths of emptiness, provisional existence, and the Middle Way, opening up the Buddha's knowledge and vision. Although having physical eyes, they are also called Buddha eyes, also called seed wisdom (zhong zhi). If using the Three Wisdoms, abiding in the Samadhi of the Three Truths in a way that does not abide in the Dharma, this is also the Dharma attained by the Buddha. The Buddha abides within it, compassionately caring for sentient beings, not abandoning the principles of the Path, manifesting the affairs of ordinary beings, abiding in the Dharma of the world. This requires skillful use of the Six Identities for differentiation, it is the essential gateway to entering the Mahayana.

'Vaisali Amra Garden (Piye Li Anluo Shuyuan),' this clarifies the location, which is to show the place of teaching the sutras, helping to encourage faith. Now it is divided into two parts: first, the general location, which is Vaisali; second, the specific location, which is the Amra Garden. The general location is further divided into three aspects: first, in terms of phenomena, it speaks of vastness, abundance, solemnity and purity (Guangbo Yanjing). The country is wide and flat, so it is called vast; the cities are magnificent, so it is called solemn and pure. Some teachers translate it as 'good rice,' because it produces high-quality japonica rice, superior to other countries. Some say it is a 'good path country,' because it has good roads, flat and straight. Others say it is a 'good flat path,' because the people of this country love the right path, uphold benevolence and righteousness, and do not need a ruler. Five hundred elders jointly practice the Dharma, and all the people of the country submit to their virtue, so it is called a 'good path.' Secondly, from the perspective of the Dharma door, it is explained according to the previous translation. Vastness, abundance, solemnity and purity refer to the Dharmakaya (Fashen, Dharma Body) of Sakyamuni Buddha (Shijia Mouni), who originally resides in the Land of Eternal Tranquility (Changjiguang Tu), whose nature is vast, like space, and whose merits and wisdom are without defilements, so it is called solemn and pure. The Buddha manifests residing in the human world, praising the vast, abundant, solemn and pure land. From this, it can be known that without the fundamental, there is no way to manifest traces. Therefore, residing in the solemn and pure land of the human world, without the manifested traces, there is no way to reveal the fundamental. It relies on speaking in Vaisali that the Buddha lands are eternally tranquil like space, to reveal the fundamental land of Vairocana (Zhena, the Illuminating One) which is eternally tranquil. Saying 'good rice' refers to Sakyamuni Buddha originally abiding in the Great Nirvana (Daban Niepan) of the Hundred-Sentence Liberation. Therefore, the Lotus Sutra (Fahua Jing) says that various grains and seedlings universally grow, and because of their growth, the grain fruits are accomplished, which is the wonderful fruit of the Hundred-Sentence Liberation, which is 'good rice.' Manifesting traces.

顯本類前可解。言好道路者此表智度大道佛從來也。故大經云譬如隘路不容二人並行。解脫不爾。多所容受即真解脫。今釋迦居不思議法界大道即是多所含容故名好道。垂跡顯本類前可知。言好平道者思議之道作意而修不名好道。不思議道自行真修任運理顯化他。如磁石吸鐵無緣無念此是性好之道也。由本垂跡故名好道。因跡顯本故居人間好道之國。說於心凈佛土凈也。三約觀心者。一心三觀能觀心性即知心性。猶如虛空即具福慧二種莊嚴無染無著。畢竟清凈。是則心凈。故佛土凈。約好稻者若觀心性即是百句解脫之本。名為好稻。約好道路者若觀因緣中道即是行大直道無留難。故無有眾魔群盜得入此道。最勝故名好道。約好平道者若觀偏真盡苦涅槃則於一切道法無好樂心。今觀圓真之道則好樂一切。心無厭足盡未來際故名好道。二別方所者。上通方所助證猶漫。今的舉所住則助信轉明亦為三。一約事者肇師注云庵羅是果樹之名。以果目樹故云庵羅樹。其果似桃而非桃也。又云似㮈定非㮈也。又翻云難分別樹。其果似桃非桃似㮈非㮈故名難分別也。此與大經意同。經云如庵羅果生熟難分。具有四句釋難分別。有師云此樹開華華生一女。國人嘆異以園封之。園既屬女女人守護故云菴羅樹園。宿善冥薰見佛歡喜以園奉佛。

【現代漢語翻譯】現代漢語譯本顯本類前可解（顯現本來的面目，與之前的解釋類似）。說『好道路』，是指此表智度（般若智慧）的大道，是佛所行之路。所以《大般涅槃經》說：『譬如狹隘的道路，不能容納二人並行，解脫不是這樣，能容納很多人』，這就是真正的解脫。現在釋迦牟尼佛居住在不可思議的法界大道，就是能容納很多，所以稱為『好道』。垂跡顯本（垂示應跡，顯現本來面目）與之前的解釋類似。說『好平道』，用思議心去修的道，是作意而修，不能稱為『好道』。不思議道是自行真修，任運（自然而然）理顯，化度他人，就像磁石吸鐵，沒有緣念，這是本性好的道。因為由本垂跡，所以稱為『好道』。因為因跡顯本，所以居住在人間好道的國度，說的是心凈則佛土凈。三、約觀心來說，一心三觀，能觀心性，就能知心性，猶如虛空，就具足福慧二種莊嚴，沒有染著。畢竟清凈，這就是心凈，所以佛土凈。約好稻來說，如果觀心性，就是百句解脫的根本，名為『好稻』。約好道路來說，如果觀因緣中道，就是行走大直道，沒有留難。所以沒有眾魔群盜能進入此道，最殊勝所以名為『好道』。約好平道來說，如果觀偏真（偏於空性的真理），證得盡苦涅槃，那麼對於一切道法就沒有喜好之心。現在觀圓真（圓滿的真理）之道，就喜好一切，心無厭足，盡未來際，所以名為『好道』。二、別明方所，上面通泛地說方所，幫助證悟還比較籠統，現在明確指出所住的地方，那麼幫助生信就更加明顯，也分為三點。一、約事來說，肇法師註解說，『庵羅（Āmra）』是果樹的名字，用果來稱呼樹，所以叫庵羅樹。它的果實像桃子但不是桃子。又說像棃但不是棃。又翻譯為『難分別樹』，它的果實像桃子不是桃子，像棃不是棃，所以叫難分別。這與《大般涅槃經》的意思相同。《大般涅槃經》說，『如庵羅果，生熟難分』，具有四句來解釋難分別。有法師說，這種樹開花，花中生出一個女子，國人驚歎奇異，用園林封賞她。園林既然屬於這個女子，由這個女人守護，所以叫菴羅樹園。因為宿世的善根暗中熏習，見到佛陀歡喜，把園林奉獻給佛陀。

【English Translation】 English version The manifestation of the original nature can be understood by referring to the previous explanations. To say 'good roads' refers to the great path of Prajna wisdom (智度), which is the path taken by the Buddhas. Therefore, the Mahāparinirvāṇa Sūtra says: 'It is like a narrow road that cannot accommodate two people walking side by side; liberation is not like that, it can accommodate many.' This is true liberation. Now, Śākyamuni Buddha dwells in the inconceivable realm of Dharma, which is capable of accommodating many, hence it is called 'good road'. The manifestation of traces and the revelation of the original nature (垂跡顯本) are similar to the previous explanations. To say 'good flat road', the path cultivated with a mind of deliberation is cultivated intentionally and cannot be called a 'good road'. The inconceivable path is self-cultivated in truth, naturally revealing the principle and transforming others, like a magnet attracting iron, without conditions or thoughts; this is the path of inherently good nature. Because of manifesting traces from the original nature, it is called 'good road'. Because of revealing the original nature through the traces, it dwells in the country of good roads in the human realm, saying that when the mind is pure, the Buddha land is pure. Third, speaking from the perspective of contemplating the mind, with one mind contemplating the three truths, one can observe the nature of the mind and thus know the nature of the mind, like the void, which possesses the two adornments of merit and wisdom, without defilement or attachment. Ultimately pure, this is the purity of the mind, hence the Buddha land is pure. Speaking of good rice, if one contemplates the nature of the mind, it is the root of the hundred-sentence liberation, called 'good rice'. Speaking of good roads, if one contemplates the Middle Way of dependent origination, it is walking the great straight path without obstacles. Therefore, no demons or thieves can enter this path, and because it is the most supreme, it is called 'good road'. Speaking of good flat roads, if one contemplates the partial truth (偏真) and attains the Nirvana of the exhaustion of suffering, then one will have no fondness for all Dharma paths. Now, contemplating the path of the complete truth (圓真), one will be fond of everything, with a mind without satiety, extending to the end of the future, hence it is called 'good road'. Second, specifically clarifying the location, the above generally speaks of the location, and the assistance in enlightenment is still relatively general. Now, specifically pointing out the place of residence, the assistance in generating faith becomes more obvious, and it is also divided into three points. First, speaking in terms of events, Master Zhao's commentary says that 'Āmra (庵羅)' is the name of a fruit tree, and the tree is named after the fruit, so it is called Āmra tree. Its fruit is like a peach but not a peach. It is also said to be like a pear but not a pear. It is also translated as 'difficult to distinguish tree', its fruit is like a peach but not a peach, like a pear but not a pear, so it is called difficult to distinguish. This is the same as the meaning of the Mahāparinirvāṇa Sūtra. The Mahāparinirvāṇa Sūtra says, 'Like the Āmra fruit, it is difficult to distinguish whether it is ripe or unripe', with four sentences to explain the difficulty of distinguishing. Some Dharma masters say that this tree blooms, and a girl is born from the flower. The people of the country were amazed and rewarded her with a garden. Since the garden belonged to this girl, and the woman guarded it, it was called Āmra Tree Garden. Because of the latent influence of past good roots, seeing the Buddha, she rejoiced and offered the garden to the Buddha.

佛即受之而為住所。次對法門者。佛住道品總持之法故云住菴羅樹園。何者道品為樹念處為種子。正勤為生長如意為芽生。五根如根莖五力如枝葉七覺為華八正為果。從七覺華起慈悲心。為諸眾生興大誓願。因愿勤行得發總持。故說總持以為園也。大集云三十七品是名菩薩寶炬陀羅尼。陀羅尼者此翻為總持。園持樹果不致侵犯故表總持。華中生女者即七覺華生慈悲女。女用奉佛者表因中總持迴向佛果。佛受住者由因成果。如佛所得佛于中住也。由本垂跡故居庵園。用跡顯本住庵羅園。說不思議總持之園苑也。難分別者如來住園表居中道。三十七品雖非有無而似有無。如來住此難分別理成於道品佛菩提果。如此妙果所依之土七種方便之所莫測。表難分別之樹也。三約觀心者三觀觀心心性不動。而修道品因起悲誓。善根牢固成諸總持。即住園也。故華嚴說菩薩有十種園即是道品園也。若約觀心解難分別者。如大經明具有四句。若修三觀觀不思議難分別理。亦有四種一自有觀心都無所以威儀粗穬。如庵羅果內外俱生。二自有威儀齊整似如柔和。內觀之心不證定慧。如庵羅果外熟內生。三自有威儀不足可觀而觀行淳熟入諸法門。如庵羅果外生內熟。四自有修一心三觀調熟身口。柔和似得道相。三觀開發入諸法門。或成觀行或成

相似。如庵羅果內外俱熟。是故行人難可分別如庵羅果也。問那得處處對法門以約觀心。佛意豈然。答佛心如海眾流皆入。如如意珠隨念雨寶。亦如凈鏡隨對像生。亦如大地隨種生長。大經摸象各不能知。執見之徒自謂己解諍論是非。寧會佛旨。若言經中無對法門者。如普現色身問凈名言。父母妻子親戚眷屬悉為是誰。大士答言智度菩薩母方便以為父等。凈名既是在家菩薩何容無有父母家屬。而不依事答悉約法門。當知不起道法現凡夫事。雖現凡夫事皆內表道法。亦如佛涅槃處在枯榮間。豈可直作樹木之解。且佛誠說皆表半滿。今欲說不思議解脫法門不捨道法。現跡同凡住于毗耶。豈不表于極地所住法門。華嚴明十城十園豈止直是世間城園。此經下文菩薩行品云。諸佛威儀有所進止無非佛事。何得但作事解而已不思諸聖善權秘密表發之事。又法華云欲說是經應入如來室著如來衣坐如來座。然後於四眾中以無所畏心說。若彼經不對法門者。欲講說時將不入佛殿升佛座披佛衣處眾說法得佛意耶。問法華中佛自解說其義可然。今此城園佛不解釋何得師心對法門耶。答若佛不釋不得厝意者。一切經文何曾並是佛自解釋。若各師心豈皆有失。問華嚴頓教可得約行明諸法門。此方等經及小乘教何得亦約觀行明義。答此經既云諸佛解

脫當於眾生心行中求。若不約觀行豈稱斯文。若不以毗耶庵園對諸法門則不得約觀心解釋。何得於眾生心行中求諸佛解脫。若不於心求解脫者云何得住不思議解脫。若不住不思議解脫云何於一毛吼見諸佛土變現自在。廣如不思議品。又豈得如華嚴無量諸世界悉從心緣起。無量諸佛土皆于毛吼現。若言小乘不得約觀心解者。何故聲聞經中佛為牧牛人說十一法。一一內合比丘觀心。如是等例豈非方等及三藏經對諸法門觀心義也。問三觀四教懸釋此經。觀前教后入文何得教前觀后。答論其玄旨教從觀出。如破微塵出大千經卷。入文帖釋從事入理。故先須四教消釋經文。尋文入理必須觀行。故次點出三觀章門。一品一偈一句無不皆入不二法門住不思議解脫也。

維摩經略疏卷第三

與大比丘眾八千人俱此下第六辨同聞眾。此證阿難與諸聲聞菩薩天龍八部四眾共聞豈謬傳也。就此為三。一聲聞眾。二菩薩眾。三雜眾。問從小為初應先天龍。從大為初應先菩薩。答小乘出家得道荷佛恩深故常在佛側給侍陪奉。戒行自守物所歸信證經義親。故須先辨。菩薩化他不恒佛側。和光利物難可測量。世人但睹其跡莫知其本。證信義疏故次辨也。天龍四眾結惑未盡猶居凡地。內無得道之功外闕化他之利。證經為劣故后辨也。複次此

【現代漢語翻譯】現代漢語譯本：

（解脫）應當在眾生的心行中尋求。如果不結合觀行，怎麼能稱得上是這部經文的宗旨？如果不以Vimalakīrti Nirdesa Sūtra（毗耶庵園，維摩詰所居的花園）來對照各種法門，就不能用觀心來解釋。怎麼能在眾生的心行中尋求諸佛的解脫呢？如果不在心中求解脫，又怎麼能安住于不可思議的解脫？如果不住于不可思議的解脫，又怎麼能在一毛孔中見到諸佛國土的變現自在？這些在《不可思議品》中有詳細的闡述。又怎麼能像《華嚴經》所說的那樣，無量諸世界都從心緣起，無量諸佛土都在毛孔中顯現？如果說小乘不能結合觀心來理解，那麼為什麼在聲聞經中，佛陀為牧牛人說了十一種法，每一種都內在契合比丘的觀心？像這樣的例子，難道不是方等經和三藏經對照各種法門觀心的意義嗎？有人問，用天臺宗的三觀（空觀、假觀、中觀）和四教（藏、通、別、圓）來懸釋這部經，應該是先觀后教，入文時怎麼會變成先教后觀呢？回答是，從玄妙的宗旨來說，教義是從觀行中產生的。就像從微塵中破開而出現大千經卷一樣。入文時，按照事情的順序進入到理體，所以必須先用四教來消釋經文。而尋文入理必須通過觀行，所以接著點出三觀的章門。一品、一偈、一句，沒有哪一句不是進入不二法門，安住于不可思議解脫的。《維摩經略疏》卷第三『與大比丘眾八千人俱』以下是第六部分，辨別共同聽聞的聽眾。這是爲了證明阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）與各位聲聞、菩薩、天龍八部、四眾共同聽聞，並非謬傳。這裡分為三部分：一是聲聞眾，二是菩薩眾，三是雜眾。有人問，從小到大應該先說天龍八部，從大到小應該先說菩薩。回答是，小乘出家得道，承受佛恩深重，所以常常在佛陀身邊給侍陪奉。戒行自守，為大眾所歸信，證明經義親切。所以需要先辨別聲聞眾。菩薩化度眾生不常在佛陀身邊，和光同塵，利益眾生，難以測量。世人只看到他們的事蹟，不知道他們的根本。證明經義比較疏遠，所以接著辨別菩薩眾。天龍四眾結縛迷惑還沒有斷盡，還處在凡夫的地位。內在沒有得道之功，外在缺少化度眾生的利益。證明經義比較薄弱，所以放在最後辨別。再次，這裡...

【English Translation】 English version:

(Liberation) should be sought within the mind and actions of sentient beings. If it is not combined with contemplation and practice, how can it be called the essence of this scripture? If the Vimalakīrti Nirdesa Sūtra (Vimalakīrti's garden) is not used to compare with various Dharma gates, then it cannot be explained by contemplating the mind. How can one seek the liberation of all Buddhas in the minds and actions of sentient beings? If one does not seek liberation in the mind, how can one abide in inconceivable liberation? If one does not abide in inconceivable liberation, how can one see the transformation and freedom of all Buddha lands in a single pore? These are explained in detail in the 'Inconceivable' chapter. Moreover, how can it be as the Avatamsaka Sutra says, that countless worlds arise from the mind, and countless Buddha lands appear in a single pore? If it is said that the Hinayana cannot be understood by combining contemplation of the mind, then why did the Buddha speak of eleven dharmas to the cowherd in the Śrāvakayāna Sutra, each of which internally corresponds to the contemplation of the mind by the Bhikshus? Are such examples not the meaning of the Vaipulya Sutras and the Tripitaka Sutras comparing various Dharma gates with the contemplation of the mind? Someone asks, using the Tiantai school's Three Contemplations (emptiness, provisional existence, the middle way) and Four Teachings (Tripitaka, shared, distinct, perfect) to explain this sutra, it should be contemplation before teaching, how can it become teaching before contemplation when entering the text? The answer is, from the subtle essence, the teachings arise from contemplation and practice. It is like breaking open a mote of dust to reveal the great thousand sutra scrolls. When entering the text, following the order of events to enter the principle, so it is necessary to first use the Four Teachings to interpret the sutra text. And seeking the principle within the text must be through contemplation and practice, so next, point out the chapters and gates of the Three Contemplations. Not a single chapter, verse, or sentence does not enter the non-dual Dharma gate and abide in inconceivable liberation. Vimalakīrti Nirdesa Sūtra, Brief Commentary, Volume 3 'Together with a great Bhikshu assembly of eight thousand people' below is the sixth part, distinguishing the audience who heard the teachings together. This is to prove that Ānanda (one of the ten great disciples of the Buddha, known for his exceptional memory) and the Śrāvakas, Bodhisattvas, the eight classes of gods and dragons, and the four assemblies heard the teachings together, and it is not a false transmission. Here it is divided into three parts: first, the Śrāvaka assembly; second, the Bodhisattva assembly; and third, the mixed assembly. Someone asks, from small to large, one should first speak of the gods and dragons; from large to small, one should first speak of the Bodhisattvas. The answer is, the Śrāvakas who have left home and attained the Way have received deep grace from the Buddha, so they are often by the Buddha's side to serve and attend. They guard their precepts and conduct, are trusted by the masses, and prove the meaning of the sutras intimately. Therefore, it is necessary to first distinguish the Śrāvaka assembly. Bodhisattvas transform sentient beings and are not always by the Buddha's side, harmonizing with the world and benefiting beings, difficult to measure. People only see their deeds and do not know their roots. Proving the meaning of the sutras is relatively distant, so next, distinguish the Bodhisattva assembly. The gods and dragons and the four assemblies have not yet exhausted their bonds and delusions, and are still in the position of ordinary beings. Internally, they do not have the merit of attaining the Way, and externally, they lack the benefit of transforming others. Proving the sutras is relatively weak, so it is placed last to distinguish. Furthermore, here...

有所表。二乘滯空凡夫滯有。菩薩不滯常行不二故處其間。故大經云凡夫者有二乘者空菩薩之人不空不有。問何以不嘆聲聞德耶。答諸師解言既被彈呵無德可嘆。今謂不爾。菩薩亦彈何故即嘆。又金剛般若亦不嘆德非為被呵。今恐是出經存略。又云大之一字即略嘆德。心大論云。若說小乘但明比丘眾。說摩訶衍非但比丘必須菩薩。如金剛般若但辨比丘不列菩薩。豈可金剛是小乘經。但是出經者略。此經不嘆意亦可知。一明聲聞眾者初明比丘。即是通語人類多種。如胡越不同。佛法出家皆名比丘。釋此為五。一與．二大．三比丘．四眾．五數。一釋與者此經云與。大品云共。與即是共。大論辨七一明共。所謂一處一時一戒一心一見一道一解脫。若釋法華須約本跡。今經既未發跡。但因緣事解觀行而已。一處者同在庵園。一時者一會之時。一戒者同得無作。一心者俱得九定。一見者俱見四諦。一道者悉得無學。一解脫者俱證有餘。二釋大者。若依梵本應云摩訶。大論云摩訶或云大或云勝或云多。大王所敬故名為大。勝九十六種故名為勝。數至八千故名為多。今明外道有三種。一一切智二神通三韋陀。具此三種名大外道。佛對破此故於三藏說三念處。謂性共緣。能修此三非但止破三種外道。得入性地證果之時成三解脫。謂慧

【現代漢語翻譯】現代漢語譯本有所表。二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）滯空，凡夫滯有。菩薩不滯，常行不二，故處於其間。故《大般涅槃經》（Mahāparinirvāṇa Sūtra）云：『凡夫者有，二乘者空，菩薩之人不空不有。』問：何以不讚聲聞德耶？答：諸師解言，既被彈呵，無德可嘆。今謂不爾。菩薩亦彈，何故即嘆？又《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）亦不嘆德，非為被呵。今恐是出經存略。又云『大』之一字，即略嘆德。《心大論》（Mahācitta Sūtra）云：『若說小乘，但明比丘眾；說摩訶衍（Mahāyāna，大乘），非但比丘，必須菩薩。』如《金剛般若經》但辨比丘，不列菩薩，豈可金剛是小乘經？但是出經者略。此經不嘆意亦可知。一明聲聞眾者，初明比丘，即是通語人類多種，如胡越不同。佛法出家皆名比丘。釋此為五：一與、二大、三比丘、四眾、五數。一釋與者，此經云『與』，《大品般若經》（Mahāprajñāpāramitā Sūtra）云『共』，與即是共。《大智度論》（Mahāprajñāpāramitopadeśa）辨七一明共，所謂一處、一時、一戒、一心、一見、一道、一解脫。若釋《法華經》（Lotus Sūtra），須約本跡。今經既未發跡，但因緣事解觀行而已。一處者，同在庵園。一時者，一會之時。一戒者，同得無作。一心者，俱得九定。一見者，俱見四諦。一道者，悉得無學。一解脫者，俱證有餘。二釋大者。若依梵本，應云摩訶（Mahā）。《大智度論》云：『摩訶或云大，或云勝，或云多。』大王所敬，故名為大；勝九十六種，故名為勝；數至八千，故名為多。今明外道有三種：一一切智，二神通，三韋陀（Veda）。具此三種，名大外道。佛對破此，故於三藏說三念處，謂性共緣。能修此三，非但止破三種外道，得入性地證果之時，成三解脫，謂慧。

【English Translation】 English version It has something to represent. The Sravakas (hearers) and Pratyekabuddhas (solitary realizers) are attached to emptiness, while ordinary beings are attached to existence. Bodhisattvas are not attached and constantly practice non-duality, therefore they dwell in between. Thus, the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) says: 'Ordinary beings are attached to existence, Sravakas are attached to emptiness, and Bodhisattvas are neither attached to emptiness nor existence.' Question: Why are the virtues of the Sravakas not praised? Answer: Some teachers explain that since they have been criticized, there are no virtues to praise. But I say it is not so. Bodhisattvas are also criticized, so why are they praised? Furthermore, the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra) also does not praise virtues, but it is not because of criticism. I suspect it is because the sutra is abbreviated. Moreover, the single word 'great' is a brief praise of virtue. The Mahācitta Sūtra (Great Mind Sutra) says: 'If the Small Vehicle is taught, only the assembly of Bhikshus (monks) is mentioned; if the Mahāyāna (Great Vehicle) is taught, not only Bhikshus but also Bodhisattvas are necessary.' For example, the Diamond Sutra only discusses Bhikshus and does not list Bodhisattvas. Can the Diamond Sutra be a Small Vehicle sutra? It is only that the one who extracted the sutra abbreviated it. The reason why this sutra does not praise can also be understood. The first to clarify the assembly of Sravakas is to first clarify the Bhikshus, which is a general term for various types of people, like the Hu and Yue people who are different. Those who leave home in the Buddha's Dharma are all called Bhikshus. This is explained in five aspects: one, 'with'; two, 'great'; three, 'Bhikshu'; four, 'assembly'; and five, 'number'. The first explanation of 'with' is that this sutra says 'with', while the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) says 'together'. 'With' means 'together'. The Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) distinguishes seven aspects of being together: one place, one time, one precept, one mind, one view, one path, and one liberation. If explaining the Lotus Sūtra, one must rely on the original and manifested aspects. Since this sutra has not yet revealed its origin, it only explains contemplation and practice based on causes and conditions. 'One place' means being in the same garden. 'One time' means being at the same assembly. 'One precept' means obtaining the same non-action. 'One mind' means attaining the nine samadhis together. 'One view' means seeing the Four Noble Truths together. 'One path' means all attaining the state of no more learning. 'One liberation' means all realizing the remainder of nirvana. The second explanation of 'great'. According to the Sanskrit text, it should be Mahā. The Mahāprajñāpāramitopadeśa says: 'Mahā can be called great, or superior, or numerous.' Respected by the great king, therefore it is called great; superior to the ninety-six types, therefore it is called superior; the number reaches eight thousand, therefore it is called numerous. Now, it is clarified that there are three types of non-Buddhist paths: one, omniscience; two, supernatural powers; and three, the Vedas. Possessing these three is called a great non-Buddhist path. The Buddha countered and refuted this, therefore he spoke of the three foundations of mindfulness in the three baskets, namely nature, commonality, and conditions. Being able to cultivate these three not only stops and refutes the three types of non-Buddhist paths, but also, upon entering the ground of nature and realizing the fruit, one achieves the three liberations, namely wisdom.

得好解脫心得好解脫及得無礙解脫。名大比丘名大羅漢。若別對者得慧名大得心名勝得無礙名多。三種具足名波羅蜜。聲聞成就一切羅漢功德故名為大。問得慧解脫即名大者。何須具三。答如三德具故名大涅槃。而摩訶般若亦受大名。三藏通教各有四門合有八種。皆名波羅蜜聲聞。故名為大。若約觀心即就折體從假入空而明觀也。此八種比丘毗曇成論各有一種大比丘義。餘六不明。三釋比丘者或言有翻或言無翻。言有翻者翻云除饉。眾生薄福在因無法自資得報多所饉乏。出家戒行是良福田。能生物善除因果之饉乏也。言無翻者名含三義。智論云一破惡二怖魔三乞士。一破惡者如初得戒即言比丘。以三羯磨發善律儀破惡律儀故言破惡。若通就行解修戒定慧。戒防形非定除心亂慧悟想虛。能破見思之惡故言破惡。二怖魔者既能破惡。魔羅念言此人非但出我界域。或有傳燈化我眷屬空我宮殿。故生驚怖。通而言之三魔亦怖。三明乞士者。乞是求之名士是清雅之稱。出家之人內修清雅之德必須遠離四種邪。凈命自居福利眾生。破憍慢心謙下。自卑乞求資身以成清雅之德故名乞士。又解。破惡是正義。下兩助成。何者受戒破身口惡業。怖魔即破愛惡。乞士破慢惡。約觀行者次第從於陰界入求法喜禪悅。資無漏慧命成盡無生智斷之

【現代漢語翻譯】現代漢語譯本獲得好的解脫心，獲得好的解脫，以及獲得無礙的解脫，這被稱為『大比丘』（Mahābhikṣu，偉大的比丘）和『大阿羅漢』（Mahā-arhat，偉大的阿羅漢）。如果分別來看，獲得智慧被稱為『大』，獲得心被稱為『勝』，獲得無礙被稱為『多』。三種都具備，被稱為『波羅蜜』（Pāramitā，到達彼岸）。聲聞（Śrāvaka，聽聞佛法而證悟者）成就一切阿羅漢的功德，所以被稱為『大』。問：獲得智慧解脫就可以被稱為『大』，為什麼還需要具備三種？答：就像三種功德都具備，所以被稱為『大涅槃』（Mahā-nirvāṇa，偉大的涅槃）。而摩訶般若（Mahā-prajñā，偉大的智慧）也接受『大』這個名稱。三藏（Tripiṭaka，佛教經典的總稱）通教各有四門，合起來有八種，都稱為聲聞的『波羅蜜』，所以被稱為『大』。如果從觀心的角度來說，就是從折體入手，從假入空來明白觀想。這八種比丘，毗曇（Abhidhamma，論藏）和成論（Satyasiddhi-śāstra，成實論）各有關於『大比丘』的一種解釋，其餘六種沒有明確說明。關於『比丘』（Bhikṣu，出家男子）的三種解釋，有人說有翻譯，有人說沒有翻譯。說有翻譯的，翻譯為『除饉』。眾生福報淺薄，在因地上沒有能力自己供給，得到果報時多有飢餓匱乏。出家受戒修行是良好的福田，能夠產生善，去除因果上的飢餓匱乏。說沒有翻譯的，這個名稱包含三種含義。《智論》（Mahāprajñāpāramitopadeśa-śāstra，《大智度論》）中說：一是破惡，二是怖魔，三是乞士。一是破惡：比如剛受戒就稱為比丘，因為通過三羯磨（tri-karma，三次羯磨）生髮善的律儀，破除惡的律儀，所以說破惡。如果從普遍的修行來說，就是修行戒、定、慧。戒防止身體的過失，定去除心中的散亂，慧領悟到現象的虛幻，能夠破除見思惑的惡，所以說破惡。二是怖魔：既然能夠破惡，魔羅（Māra，魔）就會想：這個人不僅離開了我的境界，或許還會傳燈，化度我的眷屬，使我的宮殿空虛，所以產生驚恐。普遍來說，三魔（三種魔）也會感到恐懼。三是明乞士：乞是求取的意思，士是清雅的稱呼。出家之人內心修養清雅的德行，必須遠離四種邪命，以清凈的活命方式自處，為眾生帶來福利，破除驕慢之心，謙虛卑下，乞求資身之物，以成就清雅的德行，所以稱為乞士。又一種解釋是，破惡是正面的意義，下面兩種是輔助成就。為什麼呢？受戒破除身口意惡業，怖魔就是破除愛慾之惡，乞士破除傲慢之惡。從觀行的角度來說，依次從陰界入，尋求法喜禪悅，資養無漏慧命，成就盡無生智斷。

【English Translation】 English version Obtaining good liberation of mind, obtaining good liberation, and obtaining unobstructed liberation are called 'Mahābhikṣu' (great Bhikṣu, great monk) and 'Mahā-arhat' (great Arhat, great enlightened being). If considered separately, obtaining wisdom is called 'great,' obtaining mind is called 'superior,' and obtaining unobstructedness is called 'much.' Having all three is called 'Pāramitā' (perfection, reaching the other shore). A Śrāvaka (listener, one who attains enlightenment by hearing the Buddha's teachings) who achieves all the merits of an Arhat is therefore called 'great.' Question: If obtaining wisdom liberation is enough to be called 'great,' why is it necessary to have all three? Answer: Just as having all three virtues is why it is called 'Mahā-nirvāṇa' (great Nirvana, great cessation). And Mahā-prajñā (great wisdom) also receives the name 'great.' The Tripiṭaka (Three Baskets, the Buddhist canon) and the common teachings each have four doors, totaling eight kinds, all of which are called the Śrāvaka's 'Pāramitā,' so they are called 'great.' If viewed from the perspective of observing the mind, it is to start from breaking down the body, entering emptiness from the false to understand contemplation. Among these eight kinds of Bhikṣus, the Abhidhamma (Higher Doctrine, Buddhist philosophical treatises) and the Satyasiddhi-śāstra (Treatise on the Establishment of Truth) each have one explanation of 'Mahābhikṣu,' while the other six are not clearly explained. Regarding the three explanations of 'Bhikṣu' (monk, ordained male), some say there is a translation, and some say there is no translation. Those who say there is a translation translate it as 'removing famine.' Sentient beings have shallow blessings, and in the causal stage, they are unable to provide for themselves, so when they receive the results, they often experience hunger and lack. Leaving home and observing precepts is a good field of merit, which can generate goodness and remove the famine of cause and effect. Those who say there is no translation say that the name contains three meanings. The Mahāprajñāpāramitopadeśa-śāstra (Great Wisdom Treatise) says: first, breaking evil; second, fearing Mara; and third, being a mendicant. First, breaking evil: For example, one is called a Bhikṣu as soon as one receives the precepts, because through the three karmas (three actions) one generates good discipline and breaks evil discipline, so it is said to break evil. If speaking of general practice, it is cultivating precepts, concentration, and wisdom. Precepts prevent physical faults, concentration removes mental distractions, and wisdom realizes the illusion of phenomena, which can break the evil of views and thoughts, so it is said to break evil. Second, fearing Mara: Since one can break evil, Māra (demon) will think: This person has not only left my realm, but may also transmit the lamp, transform my family members, and empty my palace, so he becomes frightened. Generally speaking, the three Maras (three demons) will also feel fear. Third, being a mendicant: 'Begging' means seeking, and 'gentleman' is a term for purity and elegance. A person who has left home cultivates pure and elegant virtues internally, must stay away from the four kinds of wrong livelihood, abide in a pure way of life, bring benefits to sentient beings, break the heart of pride and arrogance, be humble and lowly, and beg for the necessities of life to achieve pure and elegant virtues, so he is called a mendicant. Another explanation is that breaking evil is the positive meaning, and the following two are auxiliary achievements. Why? Receiving precepts breaks the evil karma of body, speech, and mind, fearing Mara breaks the evil of desire, and being a mendicant breaks the evil of arrogance. From the perspective of contemplation, one enters from the realms of aggregates, seeking the joy of Dharma and the joy of meditation, nourishing the wisdom life without outflows, and achieving the wisdom of the exhaustion of outflows and non-arising.

德。故名乞士。下文呵身子云。佛說八解脫仁者受行豈離欲食而聞法乎。此具三義一殺賊從破惡得名。二不生從怖魔以受稱。三應供因乞士以成德。直言比丘則大小未定。或在外凡性地學人之位。今言大者即大羅漢。當知大之一字無所不含。即略嘆德也。四釋眾者。梵言僧伽此翻為眾。直一比丘不名為眾。眾多共集名為眾也。律明四人已上皆名為眾。如眾樹共聚乃名為林。智論云僧有四種。一愚癡僧謂破戒放逸僧也。二啞羊僧雖持禁戒不能分別三學開遮通塞之相。有疑請決默然無對猶如啞羊。三有羞僧者。若出家人修戒定慧。亦能分別為人開決。但未發真居內外凡。自愧未能成就聖法謬墮僧數。四事敬侍常愧自責。亦名事和僧。四真實僧者。從苦忍去四果聖人皆名真實理和僧也。前之二種雖有僧名既非事和不堪僧事。后之二種堪行僧事。五明數者數有八千事義可知。對行明數意則難見。菩薩者此下第二辨菩薩眾證成同聞。何但聲聞。亦有大菩薩及三萬二千。親承演說非謬傳也。文為五。一明類．二辨數．三嘆德．四累名．五總結。初明人類者夫大乘行人通名菩薩。是大乘行人之氣類也。具存西音應云菩提薩埵。什師恐繁略提埵字但云菩薩。翻譯不同。阿毗曇云。自覺覺他名為菩薩有云菩提云無上道薩埵名大心。謂無上

道大心此人發大心為眾生求無上道故名菩薩。安師云開士始士。又翻云大道心眾生。古本翻為高士。既異翻不定。須留梵音。今依大論釋菩提名佛道薩埵名成眾生。用諸佛道成就眾生故名菩提薩埵。又菩提是自行薩埵是化他。自修佛道又用化他故名菩薩。若不如是己所修持為無慧利。但三乘同名菩提二乘不名薩埵者。無悲利物故不受斯稱。是則雖略二字異乎二乘。其義宛然。藏通見真通名為道不名薩埵。別圓見真如磁石吸鐵。非但止名菩提亦即得名薩埵。故大經云一實諦者即是大乘。若非大乘非一實諦。問前兩菩薩不名薩埵何異二乘。答少有慈悲願行異二乘也。四教菩薩具如玄義。此經多由衍三教意釋嘆德也。不用三藏者非衍正意。有時引出正為比決大小不同。觀心明菩薩者約三觀分別。折體入空起大悲心亦名菩薩。修后兩觀任運即是菩薩義也。

三萬二千二辨數者依事可知。表法難見未可定對。

眾所知識下三嘆德為三。一總二別三結。初總嘆者即是初標嘆德章門。若無自行化他之德豈為眾所知識。此諸大士隨緣利物荷澤無邊。十方眾生莫不知識。聞名欽德為知。睹形敬奉為識。但眾生有四根性菩薩即以四種化之。即有四種知識。三藏三祇行滿百劫種相。大人相現物所歸崇名眾所知識。通教八地。道觀

【現代漢語翻譯】現代漢語譯本：道大心：此人發大心，爲了眾生求無上道，所以叫做菩薩（Bodhisattva）。安世高法師解釋說，『開士』就是『始士』，又翻譯為『大道心眾生』。古本翻譯為『高士』，既然翻譯不同，無法確定，需要保留梵音。現在依照《大智度論》解釋，菩提（Bodhi）的意思是佛道，薩埵（Sattva）的意思是成就眾生。用諸佛之道成就眾生，所以叫做菩提薩埵。又，菩提是自行，薩埵是化他。自己修習佛道，又用佛道教化他人，所以叫做菩薩。如果不是這樣，自己所修持的就沒有智慧利益。但是三乘（聲聞乘、緣覺乘、菩薩乘）都叫做菩提，二乘（聲聞乘、緣覺乘）不叫做薩埵的原因是，他們沒有慈悲心去利益眾生，所以不接受這個稱呼。這樣看來，雖然只是兩個字，菩薩就和二乘不同，其中的意義很明顯。藏教和通教見真，通教名為道，不名為薩埵。別教和圓教見真如，就像磁石吸引鐵一樣，不僅僅止於叫做菩提，也就可以叫做薩埵。所以《大涅槃經》說，『一實諦』就是大乘。如果不是大乘，就不是一實諦。問：前面兩種菩薩不叫做薩埵，和二乘有什麼不同？答：他們稍微有一點慈悲和願行，和二乘不同。四教菩薩的詳細情況，就像《法華玄義》所說。這部經大多用衍教（別教和圓教）的意義來解釋和讚歎功德。不用三藏教的原因是，那不是衍教的正意。有時引用三藏教，是爲了比較和判斷大小的不同。觀心明菩薩，是按照三觀（空觀、假觀、中觀）來分別的。折體入空，生起大悲心，也叫做菩薩。修習後面的兩種觀，自然而然就是菩薩的意義了。

三萬二千二辨數，依照事相來看可以知道。用佛法來解釋就難以見到，還不能確定對應關係。

『眾所知識』以下，三嘆德分為三部分：一是總嘆，二是別嘆，三是總結。首先是總嘆，也就是最初標示嘆德的章節。如果沒有自行化他的功德，怎麼會被大眾所知呢？這些大士隨順因緣利益眾生，恩澤無邊，十方眾生沒有不知道他們的。聽到名字就欽佩他們的德行，這是『知』。看到他們的形象就敬重供奉，這是『識』。但是眾生有四種根性，菩薩就用四種方法來教化他們，所以有四種知識。三藏教的菩薩經過三大阿僧祇劫修行圓滿，一百劫種相好，大人相顯現，萬物歸附崇敬，叫做『眾所知識』。通教的菩薩是八地菩薩。道觀

【English Translation】 English version: 'Dao Da Xin': This person makes a great vow to seek the unsurpassed path for all sentient beings, therefore they are called Bodhisattva. Master An (Shi Gao) explains that 'Kai Shi' means 'Shi Shi', and is also translated as 'Great Path Mind Sentient Beings'. The ancient version translates it as 'High Person', since the translations differ and cannot be determined, the Sanskrit should be retained. Now, according to the Mahaprajnaparamita Shastra, Bodhi (enlightenment) means the Buddha path, and Sattva (being) means accomplishing sentient beings. Using the path of all Buddhas to accomplish sentient beings, therefore it is called Bodhisattva. Furthermore, Bodhi is self-cultivation, and Sattva is transforming others. One cultivates the Buddha path oneself and also uses it to transform others, therefore it is called Bodhisattva. If it is not like this, one's own cultivation would be without wisdom and benefit. However, the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are all called Bodhi, but the Two Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle) are not called Sattva because they do not have compassion to benefit sentient beings, therefore they do not receive this title. Thus, although it is only two words, Bodhisattva is different from the Two Vehicles, and the meaning is clear. The Tripitaka teaching and the Shared teaching see the truth, the Shared teaching is called the Path, but not Sattva. The Distinct teaching and the Perfect teaching see Suchness, like a magnet attracting iron, it is not only called Bodhi, but also Sattva. Therefore, the Mahayana Nirvana Sutra says, 'The One True Reality is the Mahayana.' If it is not the Mahayana, it is not the One True Reality. Question: Why are the previous two Bodhisattvas not called Sattva, and how are they different from the Two Vehicles? Answer: They have a little compassion and vows, which are different from the Two Vehicles. The details of the Four Teachings Bodhisattvas are as described in the Profound Meaning of the Lotus Sutra. This sutra mostly uses the meaning of the Extended Teachings (Distinct and Perfect Teachings) to explain and praise the virtues. The reason for not using the Tripitaka teaching is that it is not the true meaning of the Extended Teachings. Sometimes the Tripitaka teaching is cited to compare and judge the difference between the small and the great. Contemplating the mind to understand the Bodhisattva is to distinguish according to the Three Contemplations (emptiness, provisional existence, the middle way). Breaking down the body to enter emptiness and generating great compassion is also called Bodhisattva. Cultivating the latter two contemplations naturally is the meaning of Bodhisattva.

The thirty-two thousand two discriminations of numbers can be known according to the phenomena. It is difficult to see when explained with Dharma, and the correspondence cannot be determined yet.

Below 'Known by the Assembly', the three praises of virtue are divided into three parts: first, the general praise; second, the specific praise; and third, the conclusion. First is the general praise, which is the chapter that initially indicates the praise of virtue. If there is no virtue of self-cultivation and transforming others, how can one be known by the assembly? These great beings benefit sentient beings according to conditions, and their grace is boundless. All sentient beings in the ten directions know them. Hearing their names and admiring their virtues is 'knowing'. Seeing their forms and respecting and offering to them is 'recognizing'. However, sentient beings have four kinds of faculties, and Bodhisattvas teach them with four methods, so there are four kinds of knowledge. The Bodhisattvas of the Tripitaka teaching complete their practice after three great asamkhya kalpas, cultivate good marks for one hundred kalpas, and manifest the marks of a great person. All things submit and revere them, and they are called 'Known by the Assembly'. The Bodhisattvas of the Shared teaching are the eighth-ground Bodhisattvas. Daoguan

雙流神通利物名眾所知識。別教登地圓教初住得如來一身無量身現十界像。隨緣利物名眾所知識。未橫遍十方豎高三土。為一切有緣之所知識。今諸菩薩皆是補處。橫遍豎高一切有緣之所知識。故云眾所知識。若約觀心三觀心明即德高名稱。是則聞名欽德睹形敬奉亦為眾所知識也。

大智本行下二別嘆德為三。一略嘆自他德。二廣嘆自他德。三鄰果嘆德。一嘆德為二。一略嘆自行二略嘆化他。自行又二。一正嘆二釋嘆。初二句言正嘆者即是大智本行。解此或約一法或約二法。約一法者大智即是本行也。依本起智智即是行。故言大智本行。故法華云諸法從本來常自寂滅相。佛子行道已來世得作佛。此經云從無住本立一切法。若南土舊解多從八地約位帖釋。北方諸師從初地約位帖釋。什師從下至上漸勝稱歎。解既不同未敢偏用。何者南方引威神建立文證。故知初嘆八地。北方引七波羅蜜證嘆初地乃至七地。一往引證經文各便。若欲和通則碩乖違。但經文對地處處有之。未足定執謂為得稱集經者意。今謂一往多是嘆上地之德。若嘆上地自攝於下。何者通論諸位行類是同。但上得勝品下得劣品。今以勝攝劣不可以上下各嘆。如嘆大智本行皆悉成就。金剛智滿始名成就。豈可嘆下。如嘆能師子吼乃如雷震。下地亦能有此演

【現代漢語翻譯】現代漢語譯本：『雙流神通利物名眾所知識』：具有兩種神通，利益眾生，因此名聲被大眾所知曉。（雙流神通：指身神通和語神通。眾所知識：為大眾所知曉。）『別教登地圓教初住得如來一身無量身現十界像』：在別教中，登地的菩薩，以及在圓教中，初住位的菩薩，能夠獲得如來的一身化現為無量身，並且在十法界中顯現各種形象。（別教：藏教、通教、別教、圓教四教之一。登地：菩薩修行進入初地。圓教：藏教、通教、別教、圓教四教之一。初住：圓教菩薩的初住位。如來：佛的十號之一。一身無量身：佛能以一個身體顯現無數個身體。十界：地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛。）『隨緣利物名眾所知識』：隨著因緣來利益眾生，因此名聲被大眾所知曉。『未橫遍十方豎高三土』：他們的功德尚未橫向遍及十方世界，縱向達到三土的境界。（十方：指東、西、南、北、東南、西南、東北、西北、上、下十個方向。三土：指凡聖同居土、方便有餘土、實報莊嚴土。）『為一切有緣之所知識』：被一切有緣眾生所認識。『今諸菩薩皆是補處』：現在這些菩薩都是補處菩薩。（補處：指下一位將要成佛的菩薩。）『橫遍豎高一切有緣之所知識』：他們的功德橫向遍及十方世界，縱向達到三土的境界，被一切有緣眾生所認識。因此說『眾所知識』。『若約觀心三觀心明即德高名稱』：如果從觀心的角度來說，能夠明白空、假、中三觀，那麼他的德行就會很高尚，名聲也會很好。（三觀：空觀、假觀、中觀。）『是則聞名欽德睹形敬奉亦為眾所知識也』：這樣，聽到他的名字就欽佩他的德行，見到他的形象就恭敬地供奉，也是被大眾所知曉的。

『大智本行下二別嘆德為三。一略嘆自他德。二廣嘆自他德。三鄰果嘆德。一嘆德為二。一略嘆自行二略嘆化他。自行又二。一正嘆二釋嘆。初二句言正嘆者即是大智本行』：下面分別讚歎功德，分為三個部分：一是簡略地讚歎自身和他人的功德，二是廣泛地讚歎自身和他人的功德，三是鄰近果位的讚歎功德。第一部分讚歎功德，分為兩個方面：一是簡略地讚歎自身的修行，二是簡略地讚歎教化他人。讚歎自身的修行又分為兩個方面：一是正面讚歎，二是解釋讚歎。最初的兩句是正面讚歎，即是『大智本行』。『解此或約一法或約二法。約一法者大智即是本行也。依本起智智即是行。故言大智本行。故法華云諸法從本來常自寂滅相。佛子行道已來世得作佛。此經云從無住本立一切法』：解釋這句話，可以從一個法或者兩個法來理解。如果從一個法來理解，那麼『大智』就是『本行』。依靠根本而生起智慧，智慧就是修行，所以說『大智本行』。所以《法華經》說：『諸法從本來，常自寂滅相，佛子行道已，來世得作佛。』這部經也說：『從無住本立一切法』。（法華經：指《妙法蓮華經》。無住本：指不執著于任何事物的心。）『若南土舊解多從八地約位帖釋。北方諸師從初地約位帖釋。什師從下至上漸勝稱歎。解既不同未敢偏用。何者南方引威神建立文證。故知初嘆八地。北方引七波羅蜜證嘆初地乃至七地。一往引證經文各便。若欲和通則碩乖違。但經文對地處處有之。未足定執謂為得稱集經者意。今謂一往多是嘆上地之德。若嘆上地自攝於下。何者通論諸位行類是同。但上得勝品下得劣品。今以勝攝劣不可以上下各嘆。如嘆大智本行皆悉成就。金剛智滿始名成就。豈可嘆下。如嘆能師子吼乃如雷震。下地亦能有此演』：如果南方舊的解釋大多是從八地菩薩的果位來解釋，北方的一些法師是從初地菩薩的果位來解釋。鳩摩羅什法師是從下到上，逐漸殊勝地稱讚。因為解釋不同，所以不敢偏用哪一種。為什麼呢？因為南方引用『威神建立』的經文來證明，所以認為最初讚歎的是八地菩薩。北方引用七波羅蜜來證明讚歎的是初地乃至七地菩薩。各自引用經文來證明，都很方便。如果想要調和統一，就會顯得很牽強。但是經文中對應各個果位的說法到處都有，不足以確定哪一種說法是符合集經者的意思。我認為，一般來說，大多是讚歎上地菩薩的功德。如果讚歎上地菩薩，自然也就包含了下地菩薩。為什麼呢？因為總的來說，各個果位的修行種類是相同的，只是上地菩薩得到的品位殊勝，下地菩薩得到的品位較差。現在用殊勝的來包含較差的，不可以上下分別讚歎。比如讚歎『大智本行皆悉成就』，只有金剛智圓滿才叫做成就，難道可以讚歎下地菩薩嗎？比如讚歎『能師子吼乃如雷震』，下地菩薩也能有這種演說。

【English Translation】 English version: 'Shuang Liu Shentong Liwu Ming Zhong Suo Zhishi' (雙流神通利物名眾所知識): Possessing two kinds of supernatural powers, benefiting sentient beings, hence the reputation is known by the masses. (Shuang Liu Shentong: refers to the supernatural powers of body and speech. Zhong Suo Zhishi: known by the masses.) 'Biejiao Dengdi Yuanjiao Chuzhu Derulai Yishen Wuliang Shen Xian Shijie Xiang' (別教登地圓教初住得如來一身無量身現十界像): In Biejiao (Separate Teaching), Bodhisattvas who have reached the Bhumi (ground), and in Yuanjiao (Perfect Teaching), Bodhisattvas in the first Abode, can obtain the Tathagata's (如來) one body manifesting as countless bodies, and appearing in various forms in the Ten Realms (十界). (Biejiao: one of the Four Teachings: Tripitaka Teaching, Common Teaching, Separate Teaching, and Perfect Teaching. Dengdi: Bodhisattvas entering the first Bhumi of practice. Yuanjiao: one of the Four Teachings: Tripitaka Teaching, Common Teaching, Separate Teaching, and Perfect Teaching. Chuzhu: the first Abode of Bodhisattvas in the Perfect Teaching. Rulai: one of the ten titles of the Buddha. Yishen Wuliang Shen: the Buddha can manifest countless bodies from one body. Shijie: the Ten Realms: hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas.) 'Suíyuán Lìwù Míng Zhòng Suǒ Zhīshì' (隨緣利物名眾所知識): Benefiting sentient beings according to conditions, hence the reputation is known by the masses. 'Wèi Héng Biàn Shífāng Shù Gāo Sān Tǔ' (未橫遍十方豎高三土): Their merits have not yet spread horizontally to the ten directions and vertically reached the three lands. (Shifang: the ten directions: east, west, south, north, southeast, southwest, northeast, northwest, up, and down. Santu: the Three Lands: Land of Co-dwelling with Ordinary Beings and Sages, Land of Expedient Liberation, and Land of Actual Reward.) 'Wèi Yīqiè Yǒuyuán Zhī Suǒ Zhīshì' (為一切有緣之所知識): Known by all sentient beings with affinity. 'Jīn Zhū Púsà Jiē Shì Bǔ Chù' (今諸菩薩皆是補處): Now these Bodhisattvas are all Bodhisattvas awaiting Buddhahood. (Bǔ Chù: Bodhisattvas who will become Buddhas in their next life.) 'Héng Biàn Shífāng Shù Gāo Sān Tǔ Yīqiè Yǒuyuán Zhī Suǒ Zhīshì' (橫遍豎高一切有緣之所知識): Their merits spread horizontally to the ten directions and vertically reach the three lands, known by all sentient beings with affinity. Therefore, it is said 'Zhong Suo Zhishi'. 'Ruò Yuē Guānxīn Sān Guān Xīn Míng Jí Dé Gāo Míngchēng' (若約觀心三觀心明即德高名稱): If speaking from the perspective of contemplating the mind, being able to understand the Three Contemplations of emptiness, provisional existence, and the Middle Way, then one's virtue will be high and one's reputation will be good. (Sanguan: the Three Contemplations: emptiness, provisional existence, and the Middle Way.) 'Shì Zé Wén Míng Qīn Dé Dǔ Xíng Jìng Fèng Yì Wèi Zhòng Suǒ Zhīshì Yě' (是則聞名欽德睹形敬奉亦為眾所知識也): Thus, hearing their name, one admires their virtue; seeing their form, one respectfully makes offerings, and they are also known by the masses.

'Dà Zhì Běn Xíng Xià Èr Bié Tàn Dé Wèi Sān. Yī Lüè Tàn Zì Tā Dé. Èr Guǎng Tàn Zì Tā Dé. Sān Lín Guǒ Tàn Dé. Yī Tàn Dé Wèi Èr. Yī Lüè Tàn Zì Xíng Èr Lüè Tàn Huà Tā. Zì Xíng Yòu Èr. Yī Zhèng Tàn Èr Shì Tàn. Chū Èr Jù Yán Zhèng Tàn Zhě Jí Shì Dà Zhì Běn Xíng' (大智本行下二別嘆德為三。一略嘆自他德。二廣嘆自他德。三鄰果嘆德。一嘆德為二。一略嘆自行二略嘆化他。自行又二。一正嘆二釋嘆。初二句言正嘆者即是大智本行): Below, the separate praise of virtue is divided into three parts: first, briefly praising one's own and others' virtues; second, extensively praising one's own and others' virtues; and third, praising the virtues of the neighboring fruit position. The first part, praising virtue, is divided into two aspects: first, briefly praising one's own practice; and second, briefly praising the transformation of others. Praising one's own practice is further divided into two aspects: first, directly praising; and second, explaining the praise. The first two sentences are direct praise, which is 'Great Wisdom and Fundamental Practice'. 'Jiě Cǐ Huò Yuē Yī Fǎ Huò Yuē Èr Fǎ. Yuē Yī Fǎ Zhě Dà Zhì Jí Shì Běn Xíng Yě. Yī Běn Qǐ Zhì Zhì Jí Shì Xíng. Gù Yán Dà Zhì Běn Xíng. Gù Fǎ Huá Yún Zhū Fǎ Cóng Běnlái Cháng Zì Jìmò Xiāng. Fózǐ Xíng Dào Yǐ Lái Shì Dé Zuò Fó. Cǐ Jīng Yún Cóng Wú Zhù Běn Lì Yīqiè Fǎ' (解此或約一法或約二法。約一法者大智即是本行也。依本起智智即是行。故言大智本行。故法華云諸法從本來常自寂滅相。佛子行道已來世得作佛。此經云從無住本立一切法): Explaining this, it can be understood from one Dharma or two Dharmas. If understood from one Dharma, then 'Great Wisdom' is 'Fundamental Practice'. Relying on the root to generate wisdom, wisdom is practice, so it is said 'Great Wisdom and Fundamental Practice'. Therefore, the Lotus Sutra says: 'All Dharmas from the beginning are inherently in a state of tranquil extinction. When a Buddha's child practices the Way, in the future, they will become a Buddha.' This sutra also says: 'From the root of non-abiding, establish all Dharmas.' (Lotus Sutra: refers to the Saddharma Puṇḍarīka Sūtra. Wuzhuben: the mind that does not cling to anything.) 'Ruò Nán Tǔ Jiù Jiě Duō Cóng Bā Dì Yuē Wèi Tiě Shì. Běifāng Zhū Shī Cóng Chū Dì Yuē Wèi Tiě Shì. Shí Shī Cóng Xià Zhì Shàng Jiàn Shèng Chēng Tàn. Jiě Jì Bùtóng Wèi Gǎn Piān Yòng. Hézhě Nánfāng Yǐn Wēishén Jiànlì Wén Zhèng. Gù Zhī Chū Tàn Bā Dì. Běifāng Yǐn Qī Bōluómì Zhèng Tàn Chū Dì Nǎizhì Qī Dì. Yīwǎng Yǐn Zhèng Jīngwén Gè Biàn. Ruò Yù Hétōng Zé Shuò Guāiwéi. Dàn Jīngwén Duì Dì Chùchù Yǒu Zhī. Wèi Zú Dìng Zhí Wèi Wéi Dé Chēng Jí Jīng Zhě Yì. Jīn Wèi Yīwǎng Duō Shì Tàn Shàng Dì Zhī Dé. Ruò Tàn Shàng Dì Zì Shè Yú Xià. Hézhě Tōnglùn Zhū Wèi Xíng Lèi Shì Tóng. Dàn Shàng Dé Shèng Pǐn Xià Dé Liè Pǐn. Jīn Yǐ Shèng Shè Liè Bù Kěyǐ Shàngxià Gè Tàn. Rú Tàn Dà Zhì Běn Xíng Jiē Xī Chéngjiù. Jīngāng Zhì Mǎn Shǐ Míng Chéngjiù. Qǐ Kě Tàn Xià. Rú Tàn Néng Shīzi Hǒu Nǎi Rú Léizhèn. Xià Dì Yì Néng Yǒu Cǐ Yǎn' (若南土舊解多從八地約位帖釋。北方諸師從初地約位帖釋。什師從下至上漸勝稱歎。解既不同未敢偏用。何者南方引威神建立文證。故知初嘆八地。北方引七波羅蜜證嘆初地乃至七地。一往引證經文各便。若欲和通則碩乖違。但經文對地處處有之。未足定執謂為得稱集經者意。今謂一往多是嘆上地之德。若嘆上地自攝於下。何者通論諸位行類是同。但上得勝品下得劣品。今以勝攝劣不可以上下各嘆。如嘆大智本行皆悉成就。金剛智滿始名成就。豈可嘆下。如嘆能師子吼乃如雷震。下地亦能有此演): If the old interpretations of the South mostly explain it from the position of the Eighth Bhumi, some Dharma masters in the North explain it from the position of the First Bhumi. Kumarajiva praised it gradually and supremely from bottom to top. Because the interpretations are different, I dare not use any one of them exclusively. Why? Because the South cites the textual evidence of 'establishing with majestic power', so they believe that the initial praise is for the Eighth Bhumi. The North cites the Seven Paramitas to prove that the praise is for the First Bhumi up to the Seventh Bhumi. Each cites the sutra texts for convenience. If one wants to reconcile and unify them, it will seem far-fetched. However, there are statements in the sutras corresponding to each Bhumi everywhere, which is not enough to determine which statement is in accordance with the intention of the sutra compilers. I believe that, generally speaking, most of it is praising the virtues of the Bodhisattvas of the higher Bhumis. If one praises the Bodhisattvas of the higher Bhumis, it naturally includes the Bodhisattvas of the lower Bhumis. Why? Because, generally speaking, the types of practices in each position are the same, but the Bodhisattvas of the higher Bhumis obtain superior qualities, and the Bodhisattvas of the lower Bhumis obtain inferior qualities. Now, using the superior to include the inferior, one cannot praise them separately from top to bottom. For example, praising 'Great Wisdom and Fundamental Practice are all accomplished', only when Vajra Wisdom is complete is it called accomplishment. How can one praise the lower Bhumis? For example, praising 'being able to roar like a lion, like thunder', Bodhisattvas of the lower Bhumis can also have this kind of exposition.

說何獨嘆上。故知分別互有所失。問近無等等豈非嘆上。答今明諸德皆嘆上地須約鄰果。故下結云如是一切功德皆悉具足。若通下地無等之言約相待說互有遠近。如法華明行處近處。下地亦名近也。華嚴明十地智慧如爪上土。諸佛智慧猶如大地。此則懸殊。今三教菩薩行類是同。而教有所主各有淺深。通八地去但約二諦而品有優劣。若約補處自攝下位。別登地去即是三諦入佛智地。行類是同。但約品淺深分地優劣。若嘆補處即攝下地。圓教初住三諦圓顯具於一切諸佛功德。但品位不同不無優劣。若嘆等覺即下位皆攝。但諸菩薩外隨所感見聞不同。內則本跡高下難測。豈可定執非但約教分別菩薩功德法門。或時內合觀心欲令行者知勝妙功德皆從心出。是則諸佛解脫皆于眾生心行中求。若約二法嘆者。大智嘆解本行嘆行。若解行互闕如目足互失皆無所到。若解行具者如有目足即能到池。故須雙嘆所以嘆解。云大智者只是觀解。若入空出假。二智方便不名為大。中道觀解一切種智名為大智。故大論云我今知力欲演說大智彼岸實相義。當知大智即是觀諸法實相之觀也。言本行者即是嘆行。從大智本一心具足諸波羅蜜。故大品云諸法雖空而能一心具足萬行。金光明雲一切種智而為根本。無量功德之所莊嚴。當知自行雖有多門。但

略嘆解行橫豎諸德磬無不取。問菩薩未證極果。何得言皆悉成就。答果行未滿因行已圓。故云成就。但約教成就其義不同。三藏初緣生滅四諦發誓名大智。行六度行名為本行。種相業成名悉成就。通教初緣無生起誓名為大智。檀三事空乃至般若名為本行。十地如佛名悉成就。別教初緣無量生解名為大智。行無量波羅蜜名本行。十地等覺名悉成就。圓教初緣無作發心名為大智。一心萬行名為本行。十地等覺邊際智滿眾事究竟名悉成就。權實可知。若觀心解約三觀明。初觀觀生滅四諦。大悲弘誓名大智。用觀行六度即是本行。此三藏教折假入空觀。體假通教入假別教一心圓教。尋之可知。

諸佛威神二句二釋嘆也。亦傍得成化他。此正明佛加。金剛論云。于菩薩身佛與功德智慧之力。故名加也。今明解行因圓正由諸佛威神建立。智慧加解大智得成。功德加行本行得成。內因雖是菩薩自修外緣必假諸佛冥護。譬如種子。內雖自有雖生之因外無地土日光風雨等緣豈得成實。菩薩亦爾。雖有慈悲智慧精進禪定自行化他之因。若不假諸佛慈悲地智慧光神通風說法雨。自行化他之因豈得圓也。如大鵬影覆子得生長。故華嚴云。八地欲沈空佛加獎觀方得發起。若約觀心修三觀時必須懺悔請十方佛。若心志者佛即加護自然行成。世

有邪見學禪之人但信有心佛不信諸佛威神所加。此正釋前傍成后化他者。若加化他如華嚴明。法慧菩薩說十住。諸佛放光加方乃得說。乃至金剛藏說十地亦如是。此即成后為護法城。若約觀心三觀既成。若欲利物必須懺悔請十方佛威神建立。有感蒙加隨所利生如風靡草為護法城下二略嘆化他德為三。一嘆化他心二嘆功成三釋嘆。初二句嘆化他心者。佛法如城能為行人防非擬敵故名為城。若護佛法即是護城。又解陰入界法。此法即空。即空之理名涅槃城。眾生是王而種性具足恒沙佛法。如城中人物。故文云一切眾生即大涅槃即菩提相。但此妙理外為天魔外道之所破壞內為通別見思所侵。菩薩為護眾生本有涅槃之城不令妄起諸愛見也。受持正法者即是四教之正法也。菩薩從十方佛聞此教法得陀羅尼。總持無忘名為受持。將用此法降魔制外。及破眾生內外愛見諸煩惱賊護涅槃城。令諸眾生法王種性皆得安穩。恒沙佛法不致散失。名護法城受持正法。約觀心者假空空假護小涅槃。假中中假護大涅槃。

能師子吼二句二正嘆化他功成。大經云佛性者名師子吼三昧。菩薩住此三昧能師子吼。師子吼者名無畏說(云云)。若約觀心三觀若成所行如所說。說於四教心無怯弱。如師子子若滿三年即能吼也。名聞十方者此亦化他功成

【現代漢語翻譯】現代漢語譯本

有邪見而學禪的人，只相信有心佛，不相信諸佛的威神加持。這正是解釋前面所說的『傍成后化他者』。如果加上化他，就像《華嚴經》所闡明的那樣，法慧菩薩宣說十住時，是諸佛放光加持才得以宣說。乃至金剛藏菩薩宣說十地也是如此。這便是『成后』，爲了守護佛法之城。如果從觀心的角度來說，三觀既然成就，如果想要利益眾生，必須懺悔，祈請十方諸佛的威神來建立。有所感應就能蒙受加持，隨著所利益的眾生而變化，就像風吹倒草一樣，這是爲了守護佛法之城。下面兩句略微讚歎化他的功德，分為三個方面：一是讚歎化他的心，二是讚歎功德成就，三是解釋讚歎。最初兩句讚歎化他的心，佛法就像一座城池，能夠為修行人防禦邪非，抵禦外敵，所以稱為『城』。守護佛法就是守護城池。又可以解釋為陰、入、界等法，這些法即是空，即空的道理名為涅槃城。眾生是法王，而種性具足恒河沙數般的佛法，就像城中的人物。所以經文中說，一切眾生即是大涅槃，即是菩提之相。但是這種妙理，對外會被天魔外道所破壞，對內會被通教、別教的見思惑所侵擾。菩薩爲了守護眾生本有的涅槃之城，不讓妄想生起各種愛見。受持正法的人，就是受持四教的正法。菩薩從十方諸佛那裡聽聞這些教法，得到陀羅尼（總持無忘），名為受持。將用這些法來降伏魔眾，制服外道，以及破除眾生內外愛見等各種煩惱賊，守護涅槃城，讓眾生法王的種性都能夠安穩，恒河沙數般的佛法不至於散失，這叫做『護法城受持正法』。從觀心的角度來說，假觀、空觀、空假觀守護小涅槃，假中觀、中觀、中假觀守護大涅槃。『能師子吼』兩句，是正式讚歎化他的功德成就。《大般涅槃經》說，佛性叫做師子吼三昧。菩薩安住于這種三昧，能夠師子吼。師子吼的意思是無畏宣說。如果從觀心的角度來說，三觀如果成就，所行與所說相符，宣說四教時心中沒有怯弱，就像獅子的幼崽如果滿了三年就能吼叫一樣。『名聞十方』，這也是化他的功德成就。

【English Translation】 English version

Those who study Chan with wrong views only believe in the mind-Buddha and do not believe in the majestic power of the Buddhas. This is precisely to explain the aforementioned 'those who incidentally achieve self-benefit and then transform others'. If we add the transformation of others, as the Avatamsaka Sutra clarifies, when Bodhisattva Dharma-megha spoke of the Ten Abodes (Dasabhumi), it was only possible because the Buddhas emitted light and added their power. Even when Vajragarbha Bodhisattva spoke of the Ten Grounds (Dasabhumi), it was the same. This is 'achieving after', in order to protect the city of Dharma. If we consider it from the perspective of contemplating the mind, once the Three Contemplations are accomplished, if one wishes to benefit beings, one must repent and request the majestic power of the Buddhas of the ten directions to establish it. If there is a response, one will receive empowerment, changing according to the beings being benefited, like grass being blown down by the wind. This is to protect the city of Dharma. The following two lines briefly praise the virtues of transforming others, in three aspects: first, praising the mind of transforming others; second, praising the accomplishment of merit; and third, explaining the praise. The first two lines praise the mind of transforming others. The Buddha-dharma is like a city, capable of defending practitioners from wrongdoing and resisting external enemies, hence it is called a 'city'. Protecting the Buddha-dharma is protecting the city. It can also be explained as the skandhas (rupa), ayatanas (ayatana), and dhatus (dhatu). These dharmas are empty, and the principle of emptiness is called the City of Nirvana. Sentient beings are kings, and their nature is endowed with Buddha-dharmas as numerous as the sands of the Ganges, like the people in a city. Therefore, the text says, 'All sentient beings are the Great Nirvana, which is the aspect of Bodhi.' However, this wonderful principle is destroyed externally by demons and heretics, and internally invaded by the delusions of the Shared and Distinct Teachings. Bodhisattvas, in order to protect the inherent City of Nirvana of sentient beings, prevent the arising of various attachments and wrong views. Those who uphold the correct Dharma are upholding the correct Dharma of the Four Teachings. Bodhisattvas hear these teachings from the Buddhas of the ten directions and obtain dharanis (total retention without forgetting), which is called upholding. They will use these dharmas to subdue demons, control heretics, and break through the internal and external attachments and afflictions of sentient beings, protecting the City of Nirvana, so that the nature of the Dharma-king of sentient beings can be secure, and the Buddha-dharmas as numerous as the sands of the Ganges will not be lost. This is called 'protecting the city of Dharma by upholding the correct Dharma'. From the perspective of contemplating the mind, the provisional, empty, and empty-provisional contemplations protect the small Nirvana; the provisional-middle, middle, and middle-provisional contemplations protect the Great Nirvana. The two lines 'able to roar like a lion' are a formal praise of the accomplishment of transforming others. The Mahaparinirvana Sutra says that Buddha-nature is called the Lion's Roar Samadhi. Bodhisattvas abiding in this samadhi are able to roar like a lion. The meaning of the lion's roar is fearless proclamation. If we consider it from the perspective of contemplating the mind, if the Three Contemplations are accomplished, one's actions will match one's words, and there will be no timidity in proclaiming the Four Teachings, just as a lion cub can roar when it is three years old. 'Name heard in the ten directions' is also the accomplishment of transforming others.

。化功既著十方蒙益咸共傳揚。聲聞馳遠如大將破敵功名蓋世。

眾人不請下三釋嘆化他。眾人不請初二句此釋化他之心為護法城也。菩薩悲誓豈待祈請。如寇賊圍逼連官大將救其危急。何待城內來祈請也。問若菩薩是不請之友者。佛何故待梵王天帝請轉法輪。答菩薩尚不須請豈況于佛。但是說法之儀生物殷重故須待請。問菩薩不待請者凡是有心必應救不。答有緣即赴非請有無支而安之。此釋受持正法。世人以同志為友。菩薩善巧同物根緣。共修四種四諦各得無漏道果。故法華云我等二人亦共汝作。若開權顯實則同乘佛乘直至道場。此即法親之友也。而安之者未安道諦令其得安。如是四種眾生令安四種道諦。若開權顯實皆令安住無上涅槃。故言友而安之。若約觀心折體入空假名中道。此四種心不請三觀。三觀自觀即不請友義。觀折成心令此四心住四道諦。即是友而安之也。

紹隆三寶二句此正釋。化他功成能師子吼名聞十方。菩薩用無畏心說於四教即是紹隆四種三寶。若頓赴圓機即入佛慧。初心成就一體三寶增進不斷。乃至妙覺湛然安住。此即大乘一體三寶常住不斷故言使不斷絕。若漸教赴機次第明不斷者。初三藏乃至圓教一體三寶不斷絕展轉興謝教權實。故菩薩用此四教三寶引接眾生使佛種不斷。皆令

【現代漢語翻譯】現代漢語譯本：他的教化功績已經彰顯，十方世界都蒙受利益，共同傳揚他的名聲。聲聞弟子們弘揚佛法，如同大將擊破敵軍，功名蓋世。

眾人無需祈請，菩薩便主動前往三界救度眾生，這是因為菩薩的慈悲心如同守護佛法的堅固城墻。菩薩的悲心誓願，哪裡需要等待別人的祈求呢？就像寇賊圍攻，地方官員和大將主動前去救援，哪裡需要城內的人來請求呢？有人問：如果菩薩是不請自來的朋友，那麼佛陀為什麼還要等待梵王、天帝的祈請才轉法輪呢？回答說：菩薩尚且不需要祈請，更何況是佛陀呢？但這只是說法的儀軌，爲了讓眾生更加殷重，所以需要等待祈請。又有人問：菩薩不等待祈請，那麼凡是有心識的眾生，菩薩都應該救度嗎？回答說：菩薩只救度有緣的眾生，並非一定要祈請，而是要讓他們安住於四諦。這是解釋受持正法。世人以志同道合的人為朋友，菩薩善於運用方便法門，與眾生結下相同的根基和因緣，共同修習四種四諦，各自證得無漏的道果。所以《法華經》說：『我等二人亦共汝作』。如果開權顯實，則一同乘坐佛乘，直至證得菩提。這就是法親之友。而『安之』的意思是，對於尚未安住于道諦的眾生，令他們得以安住。像這樣，四種眾生都能安住於四種道諦。如果開權顯實，都能令他們安住于無上涅槃。所以說是『友而安之』。如果從觀心的角度來說，折伏、體空、入假名、中道，這四種心無需祈請三觀。三觀自觀，就是不請之友的含義。觀照折伏妄心，令這四種心安住於四種道諦，這就是『友而安之』。

紹隆三寶這兩句是正面的解釋。菩薩教化功成，能夠發出獅子吼，名聞十方。菩薩用無畏的心宣說四教，這就是紹隆四種三寶。如果頓悟圓機，就能進入佛的智慧。初心成就一體三寶，增進不斷，乃至妙覺湛然安住。這就是大乘一體三寶常住不斷，所以說『使不斷絕』。如果漸教赴機，次第分明不斷絕，最初的三藏教乃至圓教一體三寶不斷絕，輾轉興盛衰謝教權實。所以菩薩用這四教三寶引接眾生，使佛種不斷，都令

【English Translation】 English version: His work of transformation has been manifested, and the ten directions have benefited, all jointly spreading his fame. The Śrāvakas (Hearers, disciples) propagate the Dharma far and wide, like a great general who defeats the enemy, his merit and fame covering the world.

Without being requested, he descends to the three realms to explain and transform others. The first two sentences, 'Without being requested,' explain that his heart for transforming others is like a Dharma-protecting fortress. Bodhisattvas' vows of compassion do not wait for requests. Like a bandit besieging, the local officials and great generals rescue those in danger. Why wait for those inside the city to request help? Question: If Bodhisattvas are friends who come without being asked, why did the Buddha wait for Brahmā (梵王, King of Gods) and Indra (天帝, Emperor of the Gods) to request the turning of the Dharma wheel? Answer: Bodhisattvas do not need to be asked, let alone the Buddha. However, this is just the formality of teaching the Dharma, to show respect and importance, so it is necessary to wait for a request. Question: If Bodhisattvas do not wait for requests, then should they save all sentient beings with minds? Answer: They only go to those with affinity, not necessarily those who request, but to settle them in the Four Noble Truths (四諦). This explains upholding the correct Dharma. Worldly people consider those with similar interests as friends. Bodhisattvas skillfully use expedient means to establish the same roots and conditions with beings, jointly cultivating the four types of Four Noble Truths, each attaining the un-outflowed fruit of the path. Therefore, the Lotus Sutra says, 'We two also work with you.' If opening the provisional and revealing the real, then they ride the Buddha vehicle together until reaching the Bodhi tree. This is a Dharma-kin friend. 'Settling them' means settling those who have not yet settled in the Truth of the Path, enabling them to settle. In this way, the four types of beings are settled in the four types of Truth of the Path. If opening the provisional and revealing the real, all are enabled to dwell in unsurpassed Nirvāṇa. Therefore, it is said, 'Friend and settling them.' If viewed from the perspective of observing the mind, subduing, embodying emptiness, entering provisionality, and the Middle Way, these four types of minds do not need to request the three contemplations. The three contemplations contemplate themselves, which is the meaning of a friend who comes without being asked. Contemplating and subduing the deluded mind, enabling these four minds to dwell in the four types of Truth of the Path, this is 'Friend and settling them.'

The two sentences 'Perpetuating the Three Jewels' are the direct explanation. The Bodhisattva's work of transforming others is accomplished, enabling them to roar like a lion, their fame heard in the ten directions. The Bodhisattva uses a fearless mind to expound the four teachings, which is perpetuating the four types of Three Jewels (三寶). If suddenly responding to the perfect opportunity, they can enter the Buddha's wisdom. The initial mind accomplishes the One-Body Three Jewels, increasing continuously, until the wondrous enlightenment is serene and dwells in peace. This is the Mahāyāna One-Body Three Jewels constantly abiding without ceasing, therefore it is said, 'Making it unceasing.' If gradually teaching and responding to the opportunity, the order is clear and unceasing, the initial Tripiṭaka teaching until the perfect teaching, the One-Body Three Jewels are unceasing, the provisional and real teachings flourishing and declining in turn. Therefore, the Bodhisattva uses these four teachings and Three Jewels to guide beings, making the Buddha-seed unceasing, all enabling

安住大般涅槃常住三寶皆是菩薩說法之功即是能師子吼。化功歸己即名聞十方故言紹隆不斷也。若約觀心紹隆不絕者若佛在世紹隆三寶事如前說。佛去世后佛法付屬二眾弟子。所以優田造像阇王結集育王度人。若此相從三寶不絕。則彌勒出世真正三寶紹隆不絕。若彌勒滅后亦復如是。若行人能於今末世造立尊容書寫大乘度人出家。即是相從三寶紹隆不絕。若住三觀之心觀此相從三寶不滯空有人。第一義一體三寶紹隆不絕故經云敬像如真佛得福亦復然。故文云無離文字說解脫相。文字性離即是解脫。解脫者即諸法也。賢愚經云未來多有破戒比丘。猶應供養恭敬如舍利弗目犍連。所得功德亦復無量。紹隆三寶功德最大。譬如大臣治正國家功勛重大。菩薩紹三寶種使不斷絕。功德無量十方諸佛說不能盡。

降伏魔怨二句此即傳釋紹隆不斷。只由眾生內有愛結外有鬼神六天魔王。內有諸見外有十八六師及九十六種外道。能壞法城使三寶斷絕今明菩薩化物內修禪定伏愛外用神力降伏魔怨。內以智慧斷結外則說法制諸外道。內外魔怨既伏內外外道咸歸則涅槃城存。三寶不絕故得紹隆也。若約四教界內愛見用生無生道諦禪定伏愛。智慧制見界外愛見則用無量無作道諦定莊嚴伏愛。慧莊嚴制見。故文云眾魔者樂生死。外道者樂諸

【現代漢語翻譯】現代漢語譯本：安住于大般涅槃（Mahāparinirvāṇa，大乘佛教的最終目標）的常住三寶（佛、法、僧），都是菩薩說法教化的功德，這便是能發出獅子吼（比喻佛法威猛）的力量。將教化眾生的功德歸於自身，就能名聞十方，所以說紹隆（使興盛不絕）是不會斷絕的。如果從觀心的角度來說，紹隆三寶不會斷絕，那麼佛在世時紹隆三寶的事蹟就像前面所說的那樣。佛去世后，佛法就託付給二眾弟子（比丘和比丘尼）。所以優填王（Udayana）製造佛像，阿阇世王（Ajatasatru）結集佛經，阿育王（Ashoka）廣度眾生。如果這樣相繼傳承，三寶就不會斷絕。那麼彌勒佛（Maitreya）出世時，真正的三寶紹隆就不會斷絕。如果彌勒佛滅度后，也同樣如此。如果修行人能在如今的末法時代，建造佛像，書寫大乘經典，度人出家，這就是相繼傳承，三寶紹隆不會斷絕。如果安住於三觀（空觀、假觀、中觀）之心，觀察這種相繼傳承，三寶就不會滯留在空或有的一邊，第一義諦（ परमार्थ， ultimate truth）的一體三寶紹隆就不會斷絕，所以經中說，『敬像如真佛，得福亦復然』。所以經文說，『無離文字說解脫相』，文字的自性就是遠離一切相，這就是解脫。解脫，就是諸法（一切事物）。《賢愚經》說，未來會有很多破戒的比丘，也應該供養恭敬他們，如同供養舍利弗（Sariputra）和目犍連（Maudgalyayana）一樣，所得的功德也是無量的。紹隆三寶的功德最大，譬如大臣治理國家，功勛重大。菩薩紹隆三寶的種子，使之不斷絕，功德無量，十方諸佛也說不盡。

降伏魔怨這兩句，就是解釋紹隆不斷的原因。只因爲眾生內心有愛結，外有鬼神六天魔王（欲界第六天的魔王）。內有各種邪見，外有十八外道和九十六種外道。他們能破壞佛法之城，使三寶斷絕。現在說明菩薩教化眾生，內修禪定來降伏愛慾，外用神通力量來降伏魔怨。內以智慧斷除煩惱結縛，外則用說法來制伏各種外道。內外魔怨既然被降伏，內外外道都歸順，那麼涅槃之城就能存在，三寶就不會斷絕，所以能夠紹隆。如果從四教（藏、通、別、圓）的角度來說，界內的愛見，就用生滅、無生道諦的禪定來降伏愛慾，用智慧來制伏邪見；界外的愛見，就用無量、無作道諦的禪定來莊嚴，降伏愛慾，用智慧來莊嚴，制伏邪見。所以經文說，『眾魔喜歡生死，外道喜歡各種...』

【English Translation】 English version: Abiding in the Great Parinirvana (Mahāparinirvāṇa, the ultimate goal of Mahayana Buddhism) and the eternally abiding Three Jewels (Buddha, Dharma, Sangha) are all due to the merit of the Bodhisattva's teachings, which is the power to roar like a lion (a metaphor for the power of the Dharma). Attributing the merit of teaching sentient beings to oneself leads to fame in all ten directions, hence the saying that perpetuation (making prosperous and continuous) will not be cut off. If viewed from the perspective of observing the mind, the perpetuation of the Three Jewels will not be cut off. Then, the events of perpetuating the Three Jewels when the Buddha was in the world are as described earlier. After the Buddha's passing, the Dharma was entrusted to the two assemblies of disciples (bhikkhus and bhikkhunis). Therefore, King Udayana made Buddha images, King Ajatasatru compiled the Buddhist scriptures, and King Ashoka widely liberated sentient beings. If this is passed down in succession, the Three Jewels will not be cut off. Then, when Maitreya Buddha (Maitreya) appears in the world, the true perpetuation of the Three Jewels will not be cut off. If Maitreya Buddha passes away, it will be the same. If practitioners can build Buddha images, write Mahayana scriptures, and liberate people to leave home in this degenerate age, this is the successive transmission, and the perpetuation of the Three Jewels will not be cut off. If one abides in the mind of the Three Contemplations (emptiness, provisional existence, and the middle way), observing this successive transmission, the Three Jewels will not be stuck on the side of emptiness or existence, and the perpetuation of the Three Jewels of the One Body of the First Principle (Paramārtha, ultimate truth) will not be cut off. Therefore, the sutra says, 'Revering an image is like revering the true Buddha, and the blessings obtained are also the same.' Therefore, the text says, 'There is no liberation apart from words and letters.' The nature of words and letters is to be free from all forms, and this is liberation. Liberation is all dharmas (all things). The Sutra of the Wise and the Foolish says that in the future there will be many bhikkhus who break the precepts, but they should still be offered to and respected, just like offering to Sariputra and Maudgalyayana, and the merit obtained will also be immeasurable. The merit of perpetuating the Three Jewels is the greatest, just like a minister governing the country, his merits are great. The Bodhisattva perpetuates the seeds of the Three Jewels, so that they will not be cut off, and the merit is immeasurable, and all the Buddhas in the ten directions cannot finish speaking about it.

The two sentences 'Subduing demons and enemies' explain the reason for the continuous perpetuation. It is only because sentient beings have the knot of love within, and outside there are ghosts, spirits, and the demon king of the Sixth Heaven (the demon king of the sixth heaven of the desire realm). Within, there are various wrong views, and outside there are the eighteen heretics and the ninety-six kinds of heretics. They can destroy the city of the Dharma and cause the Three Jewels to be cut off. Now it is explained that the Bodhisattva teaches sentient beings, cultivating samadhi internally to subdue desires, and using supernatural powers externally to subdue demons and enemies. Internally, wisdom is used to cut off the bonds of affliction, and externally, teachings are used to subdue various heretics. Since the internal and external demons and enemies have been subdued, and the internal and external heretics have all submitted, then the city of Nirvana can exist, and the Three Jewels will not be cut off, so they can be perpetuated. If viewed from the perspective of the Four Teachings (Tripitaka, Common, Distinct, and Perfect), the love and views within the boundary are subdued by the samadhi of the Four Noble Truths of arising and ceasing, and non-arising, and wisdom is used to subdue wrong views; the love and views outside the boundary are adorned by the samadhi of the Four Noble Truths of immeasurable and non-active, subduing desires, and wisdom is used to adorn and subdue wrong views. Therefore, the sutra says, 'Demons like birth and death, heretics like various...'

見。菩薩于中不捨不動故云眾魔外道皆吾侍也。若降界內愛見魔外即護化城涅槃。藏通三寶使不斷絕。若降界外愛見魔外即護大涅槃城使。別圓三寶不斷絕也。故知並是釋前化他。問界內可有魔外界外何得有耶。答大經說八魔四內四外也。華嚴十魔通界內外。分別可知。涅槃迦葉自嘆云。自此之前皆名邪見。則藏通三乘聖人皆名界外魔外。故呵善吉云入于邪見不到彼岸。汝與魔外一手作之。豈非界外有魔外耶。問聲聞可爾菩薩云何。答華嚴明菩提心魔三昧魔善知識魔。皆菩薩魔也。鴦掘魔羅訶文殊云。外道亦修空。尼干但默然即是界外外道。若不爾者何故八千被呵不能加報。若約觀心者假空空假觀成降伏界內魔外。假中中假觀成降伏界外魔外。

悉已清凈下二廣嘆自他為二。一從此下訖不起法忍是廣嘆自行。二從已能隨順訖及心所行是廣嘆化他。嘆自行為二。一斷德二智德。一嘆斷德為三。一總二別三釋。一總嘆者明此菩薩結惑生死皆斷。故言悉已清凈。結惑生死有二種。一界內二界外。若三藏補處止伏見思未斷結惑。通教補處雖除習氣界外見思未斷。別教補處雖斷十一品無明餘三十一品在。此三並非悉已清凈。圓教補處四十一品並盡。雖餘一品有若微煙乃可得名悉已清凈。如地持明。第九清凈凈禪至離一切見

清凈凈禪二障斯斷。菩薩依此禪故得大菩提果。故約圓教補處說悉已清凈。若約觀心。假空空假假中中假二處觀成界內惑盡。非悉已清凈界外煩惱障盡名悉已清凈。

永離蓋纏二別嘆斷德。蓋謂五蓋纏即十纏。有言蓋纏所障既近豈足以嘆大菩薩德。今謂不爾。只約此五蓋十纏開出一切界內外惑。離此更無別能生惑。界內為枝界外為本。若離界內五蓋具出八萬四千。何者貪慾嗔恚睡疑屬癡。掉散是戒取即是等分。此四各出二萬一千合八萬四千界。外根本類作宛然。問界外何得有五蓋亦對八萬四千。答既有三毒何得無五蓋耶。取涅槃即貪捨生死是嗔迷實諦是癡。既有根本三毒則有根本五蓋。得具八萬四千。今約教明離蓋不同。數人明蓋障于初禪上界無蓋若成論明貪嗔二蓋並通上界二論俱是三藏尚明蓋不同。若三藏菩薩離蓋發禪與凡夫同。未足以嘆補處之德。若通別圓離蓋類悉已清凈。可知十纏開五百纏。分別永離類蓋可知。若約觀心假空空假假中中假。一處觀成離二蓋纏準上可知心常安住無礙解脫三釋嘆斷德。無礙解脫即不思議解脫之異名也。故大論云于諸解脫中無礙解脫最大。藏通皆云無礙斷解脫證。有師言。無礙伏解脫斷此但界內思議無礙解脫。別教十地亦言無礙道斷解脫道證。雖離界外見思猶約定斷。非不思

【現代漢語翻譯】現代漢語譯本：清凈凈禪能斷除二障（煩惱障和所知障）。菩薩依仗這種禪定，能夠證得大菩提果（無上智慧的果實）。因此，如果從圓教補處菩薩的角度來說，就是說他們已經完全清凈。如果從觀心的角度來說，通過假觀、空觀、空假觀、假中觀、中假觀這五重觀法，成就界內的惑業斷盡，這還不能說是完全清凈；只有界外煩惱障也斷盡，才能稱為完全清凈。

『永離蓋纏』，這是從另一個角度讚歎斷德（斷除煩惱的功德）。這裡的『蓋』指的是五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑蓋），『纏』指的是十纏（無慚、無愧、嫉妒、慳吝、追悔、睡眠、掉舉、昏沉、忿怒、覆藏）。有人說，蓋和纏所障礙的境界既然很近，怎麼足以用來讚歎大菩薩的功德呢？我認為不是這樣的。僅僅從這五蓋十纏，就可以開演出一切界內外的惑業。離開這些，就沒有其他能夠產生惑業的東西了。界內是枝末，界外是根本。如果離開界內的五蓋，就能生出八萬四千種煩惱。哪些呢？貪慾、嗔恚、睡眠、疑屬於癡，掉散是戒取，也就是等分。這四種每一種都能生出二萬一千種煩惱，合起來就是八萬四千種。界外的根本煩惱也是這樣。有人問，界外怎麼會有五蓋呢？也是針對八萬四千種煩惱嗎？回答是，既然有三毒（貪、嗔、癡），怎麼會沒有五蓋呢？取涅槃就是貪，捨生死就是嗔，迷失實諦就是癡。既然有根本的三毒，那麼就有根本的五蓋，也具備八萬四千種煩惱。現在從教義上來說明離蓋的不同。數論的人認為蓋障礙了初禪，上界沒有蓋。如果成論的人認為貪嗔二蓋也通於上界。這兩種理論都是三藏教義，尚且說明蓋的不同。如果三藏教的菩薩離蓋而發禪，和凡夫一樣，不足以讚歎補處菩薩的功德。如果通教、別教、圓教的離蓋，類似於已經完全清凈。可以知道十纏能開演出五百纏，分別永離類似於蓋，這是可以知道的。如果從觀心的角度來說，通過假觀、空觀、空假觀、假中觀、中假觀，一處觀成就，就能離開二蓋和纏，參照上面所說的就可以知道。心常安住于無礙解脫，這是第三種解釋，讚歎斷德。無礙解脫是不思議解脫的另一種名稱。所以《大智度論》說，在各種解脫中，無礙解脫最大。藏教和通教都說，無礙是斷，解脫是證。有法師說，無礙是伏，解脫是斷。這只是界內思議的無礙解脫。別教十地也說，無礙道是斷，解脫道是證。雖然離開了界外的見思惑，仍然約定為斷，不是不思議。

【English Translation】 English version: Pure and clean dhyana (meditation) severs the two obstacles (kleshavarana - the obstacle of afflictions, and jneyavarana - the obstacle of knowledge). Bodhisattvas rely on this dhyana to attain the great Bodhi fruit (the fruit of supreme wisdom). Therefore, from the perspective of the perfect teaching's Bodhisattva of the next life, it is said that they are already completely purified. If from the perspective of contemplating the mind, through the contemplation of provisionality, emptiness, emptiness-provisionality, provisionality-middle, and middle-provisionality, the afflictions within the realm are exhausted. This is not yet called complete purification; only when the obstacle of afflictions outside the realm is also exhausted is it called complete purification.

'Eternally departing from the coverings and entanglements' is another praise of the virtue of severance (the merit of severing afflictions). 'Coverings' refer to the five coverings (greed, hatred, sleepiness, restlessness, and doubt), and 'entanglements' refer to the ten entanglements (shamelessness, lack of remorse, jealousy, stinginess, regret, sleepiness, restlessness, torpor, anger, and concealment). Some say that since the realms obstructed by the coverings and entanglements are so close, how can they be sufficient to praise the virtues of a great Bodhisattva? I say that is not the case. From just these five coverings and ten entanglements, all afflictions within and outside the realm can be derived. Apart from these, there is nothing else that can generate afflictions. The realm within is the branch, and the realm outside is the root. If one departs from the five coverings within the realm, eighty-four thousand afflictions can arise. Which ones? Greed, hatred, sleepiness, and doubt belong to ignorance; restlessness is adherence to precepts, which is equal division. Each of these four can generate twenty-one thousand afflictions, totaling eighty-four thousand. The fundamental kinds of afflictions outside the realm are the same. Someone asks, how can there be five coverings outside the realm? Is it also in response to eighty-four thousand afflictions? The answer is, since there are three poisons (greed, hatred, and ignorance), how can there be no five coverings? Grasping Nirvana is greed, abandoning birth and death is hatred, and being deluded about the true reality is ignorance. Since there are fundamental three poisons, then there are fundamental five coverings, also possessing eighty-four thousand afflictions. Now, from the perspective of doctrine, the explanation of departing from the coverings is different. The Samkhya school believes that the coverings obstruct the first dhyana, and there are no coverings in the upper realms. If the Satyasiddhi school believes that the two coverings of greed and hatred also pervade the upper realms. Both of these theories are from the Tripitaka teachings, and they still explain the coverings differently. If a Bodhisattva of the Tripitaka teaching departs from the coverings and develops dhyana, it is the same as an ordinary person, and it is not sufficient to praise the merits of a Bodhisattva of the next life. If the departure from the coverings in the common, distinct, and perfect teachings is similar to being completely purified. It can be known that the ten entanglements can generate five hundred entanglements, and the separate and eternal departure is similar to the coverings, which can be known. If from the perspective of contemplating the mind, through the contemplation of provisionality, emptiness, emptiness-provisionality, provisionality-middle, and middle-provisionality, the contemplation of one place is accomplished, then one can depart from the two coverings and entanglements, which can be known by referring to what was said above. The mind constantly abides in unobstructed liberation, which is the third explanation, praising the virtue of severance. Unobstructed liberation is another name for inconceivable liberation. Therefore, the Mahaprajnaparamita Shastra says that among all liberations, unobstructed liberation is the greatest. The Tripitaka and common teachings both say that unobstructed is severance, and liberation is attainment. Some Dharma masters say that unobstructed is subjugation, and liberation is severance. This is only the unobstructed liberation of thought within the realm. The ten grounds of the distinct teaching also say that the path of unobstructed is severance, and the path of liberation is attainment. Although one has departed from the afflictions of views and thoughts outside the realm, it is still agreed upon as severance, not inconceivable.

議無礙解脫。圓教明義解惑相。即智不斷惑而究竟永離二種蓋纏。故名無礙解脫。故文云不斷癡愛起于明脫。心常安住者。若思議照寂非究竟安住。若不思議寂照不二。住大涅槃名究竟心常安住也。無礙解脫即大般涅槃之異名耳。次約觀心。若別相三觀非究竟安住。一心三觀即是心常安住無礙解脫也。

維摩經略疏卷第四

念定總持辨才不斷下二嘆智德為三。一總二別三釋成。一總嘆者即是念定總持。若類余經悉嘆三昧陀羅尼德。今嘆念定總持即是嘆三昧陀羅尼也。以此雙標嘆章者。念即唸佛三昧等諸三昧。菩薩得此三昧十方諸佛常現在前。若得一心即名王三昧。何者若根本觀練薰脩並俗諦三昧。觀諦緣三空是真諦三昧。自性等力及般舟一行首楞嚴等百八三昧。皆中道一心三昧。名王三昧。故知嘆念定是嘆三昧德也。約教者若折俗體俗入真。但約二諦名王三昧。若從根本俗諦及真諦。次第入中。即別教三諦名王三昧。若一心圓入三諦即圓教三諦。三昧名王三昧。大論出異家解三昧王三昧不同。意在此也。若約觀心即三觀觀三諦成王三昧。任運可知。總持者即嘆陀羅尼德。此言能持能遮。持善不失遮惡不起故名遮持。亦名總持。持諸善法不漏失也。法華明三陀羅尼。一旋陀羅尼。二百千萬億旋陀羅尼。三法

【現代漢語翻譯】現代漢語譯本：議論無礙解脫。圓教闡明義理，解釋疑惑的表相。即智慧不斷除迷惑，而最終永遠脫離兩種蓋障和纏縛。所以稱為無礙解脫。因此經文說：『不斷除愚癡和貪愛，而生起于光明解脫。』『心常安住』，如果思議照寂，不是究竟的安住。如果不思議，寂照不二，安住于大涅槃，名為究竟的心常安住。無礙解脫就是大般涅槃的別名罷了。其次從觀心的角度來說，如果別相三觀不是究竟的安住，一心三觀就是心常安住，無礙解脫。

《維摩經略疏》卷第四

『念定總持辨才不斷』，以下兩段讚歎智慧功德，分為三部分：一總說，二別說，三解釋成就。一總嘆，就是念、定、總持。如果按照其他經典，都是讚歎三昧（Samadhi，禪定）和陀羅尼（Dharani，總持）的功德。現在讚歎念、定、總持，就是讚歎三昧和陀羅尼。用這兩個詞一起標明讚歎的原因是，念，就是念佛三昧等各種三昧。菩薩得到這些三昧，十方諸佛常常顯現在眼前。如果得到一心，就名為王三昧。為什麼呢？如果從根本觀練薰脩，並俗諦三昧，觀諦緣三空，是真諦三昧。自性等力及般舟（Banzhou，唸佛三昧）一行首楞嚴（Shurangama，首楞嚴三昧）等一百零八種三昧，都是中道一心三昧，名為王三昧。所以知道讚歎念定就是讚歎三昧的功德。從教義上來說，如果折俗體俗入真，只從二諦來說，名為王三昧。如果從根本俗諦及真諦，次第入中，就是別教三諦，名為王三昧。如果一心圓入三諦，就是圓教三諦，三昧名為王三昧。《大論》中異家的解釋三昧王三昧不同，意思就在這裡。如果從觀心來說，就是三觀觀三諦，成就王三昧，自然可以知道。總持，就是讚歎陀羅尼的功德。總持的意思是能持能遮，保持善法不失，遮止惡法不生，所以名為遮持，也名為總持，保持各種善法不遺漏。《法華經》闡明三種陀羅尼：一、旋陀羅尼，二、百千萬億旋陀羅尼，三、法

【English Translation】 English version: Discussing unobstructed liberation. The perfect teaching clarifies the meaning and resolves the appearance of doubts. It means that wisdom does not cease delusion, but ultimately and eternally departs from the two kinds of coverings and entanglements. Therefore, it is called unobstructed liberation. Hence, the text says: 'Without ceasing ignorance and love, it arises in bright liberation.' 'The mind constantly abides,' if thinking about illumination and stillness is not ultimate abiding. If not thinking, stillness and illumination are not two, abiding in the Great Nirvana is called the ultimate constant abiding of the mind. Unobstructed liberation is just another name for the Great Nirvana. Secondly, from the perspective of observing the mind, if the distinct characteristics of the three contemplations are not ultimate abiding, the one mind three contemplations is the constant abiding of the mind, unobstructed liberation.

Vimalakirti Sutra Commentary, Scroll 4

'Recitation, concentration, total retention, eloquence without ceasing,' the following two sections praise the merits of wisdom, divided into three parts: first, a general statement; second, a specific statement; and third, an explanation of accomplishment. The first general praise is recitation, concentration, and total retention. If according to other sutras, all praise the merits of Samadhi (禪定, concentration) and Dharani (總持, total retention). Now praising recitation, concentration, and total retention is praising Samadhi and Dharani. The reason for marking this chapter with these two terms is that recitation is various Samadhis such as Buddha Recitation Samadhi. Bodhisattvas who attain these Samadhis, all Buddhas of the ten directions constantly appear before them. If one attains one-mindedness, it is called the King Samadhi. Why? If from the fundamental contemplation, practice, and cultivation, along with mundane truth Samadhi, contemplating the three emptinesses of truth and conditions is ultimate truth Samadhi. Self-nature power and Banzhou (般舟, Buddha Recitation Samadhi), One Practice, Shurangama (首楞嚴, Shurangama Samadhi), and other one hundred and eight Samadhis are all the Middle Way one-mind Samadhi, called the King Samadhi. Therefore, knowing that praising recitation and concentration is praising the merits of Samadhi. From the perspective of doctrine, if breaking the mundane body and entering truth, only speaking from the two truths, it is called the King Samadhi. If from the fundamental mundane truth and ultimate truth, gradually entering the middle, it is the distinct teaching of the three truths, called the King Samadhi. If one-mindedly and perfectly entering the three truths, it is the perfect teaching of the three truths, the Samadhi is called the King Samadhi. The different interpretations of Samadhi and King Samadhi by other schools in the Great Treatise are intended here. If from the perspective of observing the mind, the three contemplations observing the three truths accomplish the King Samadhi, which can be naturally known. Total retention is praising the merits of Dharani. The meaning of total retention is to be able to hold and to be able to block, holding onto good and not losing it, blocking evil from arising, therefore it is called blocking and holding, also called total retention, holding all good dharmas without omission. The Lotus Sutra clarifies three Dharanis: first, the revolving Dharani; second, the hundred million trillion revolving Dharani; third, the Dharma

音方便陀羅尼。旋者旋轉也。轉假入空得入真諦。但破界內即屬通教。一心圓破即屬圓教。百千萬億者即是從空入假。旋轉分別破塵沙惑顯出恒沙佛法。若別破界外無知則是別教。一心圓破即圓教也。法音方便者即是二觀為方便。得入中道。次第斷入中是別教意。不斷無明一心圓入中道即圓教也。又法音方便者得此陀羅尼即解一切言音。亦能一音說法隨類得解。得此三陀羅尼即入無礙陀羅尼。具足一切陀羅尼也。問此經嘆補處。何得約初心而釋。答發心畢竟二不別。故但後心入三諦無礙。橫廣細極豎深窮源。即是補處無礙陀羅尼也。問三藏菩薩有陀羅尼不。答如尸毗王。得歸命救護陀羅尼。當知亦有諸小陀羅尼也。輪王尚得況于菩薩。問聲聞得不。答其既入滅故不須也。約觀心陀羅尼三觀類作易見。辨才者即四辨也。大品七辨大集二十四辨華嚴四十辨。約教明四辨者。初約三藏。生滅四諦名字之法無滯。即法無礙辨。於四諦義無有滯礙即義無礙辨。達六道言辭亦同其語。說生滅四諦言辭無滯即辭無礙辨。若稱根緣于生生不可說四悉赴機。說無窮盡即樂說無礙辨也。辨是辨了才即才能。以蜜助藥服之者易才助。又言。化道無壅。通約無生。別約無量。圓約無作。類解可知。言不斷者不盡也。法義緣苦集知病無盡。又法義

【現代漢語翻譯】現代漢語譯本音方便陀羅尼（Yin Fangbian Tuoluoni）。『旋』是旋轉的意思。旋轉假象進入空性，從而證入真諦。如果只是破除界內的煩惱，就屬於通教。一心圓滿地破除煩惱，就屬於圓教。『百千萬億』是從空性進入假象。旋轉分別，破除塵沙惑，顯現出恒河沙數般的佛法。如果分別破除界外的無知，那就是別教。一心圓滿地破除，就是圓教。『法音方便』是指用二觀作為方便，從而進入中道。次第斷除而進入中道是別教的意旨。不斷除無明，一心圓滿地進入中道，就是圓教。另外，『法音方便』是指得到此陀羅尼就能理解一切語言，也能用一種聲音說法，使各類眾生都能理解。得到這三種陀羅尼，就能進入無礙陀羅尼，具足一切陀羅尼。問：這部經讚歎補處菩薩（Buchu Pusa，候補佛位的菩薩），為何要用初心菩薩來解釋？答：發心和畢竟沒有差別，所以只要後心進入三諦（San諦，空、假、中）就沒有障礙，橫向廣大細微到極點，縱向深入窮盡根源，這就是補處菩薩的無礙陀羅尼。問：三藏菩薩（Sanzang Pusa，精通經、律、論三藏的菩薩）有陀羅尼嗎？答：比如尸毗王（Shi Pi Wang），得到歸命救護陀羅尼。應當知道也有各種小的陀羅尼。轉輪王（Zhuanlun Wang，擁有輪寶的統治者）尚且能得到，何況菩薩。問：聲聞（Shengwen，聽聞佛法而悟道的修行者）能得到嗎？答：他們已經入滅，所以不需要了。用觀心陀羅尼的三觀（San Guan，空觀、假觀、中觀）來分類，容易理解。『辨才』就是四辯（Si Bian，四種辯才）。《大品般若經》（Da Pin Banruo Jing）有七辯，《大集經》（Da Ji Jing）有二十四辯，《華嚴經》（Hua Yan Jing）有四十辯。用教義來說明四辯：最初是三藏教（Sanzang Jiao），對於生滅四諦（Shengmie Si諦，苦、集、滅、道）的名字和法沒有滯礙，就是法無礙辯。對於四諦的意義沒有滯礙，就是義無礙辯。通達六道（Liu Dao，天、人、阿修羅、地獄、餓鬼、畜生）的語言，也能說同樣的語言，說生滅四諦的言辭沒有滯礙，就是辭無礙辯。如果稱合根機和因緣，對於生生不可說的四悉檀（Si Xitan，四種普應根機的施教方法）都能應機說法，說之不盡，就是樂說無礙辯。『辨』是辨了，『才』是才能。用蜜來幫助藥物服用，更容易發揮藥效，『才』也是如此。又說，化導沒有壅塞。通教約無生，別教約無量，圓教約無作。可以類推理解。『言不斷』是不盡的意思。法義緣于苦集，知道病癥沒有窮盡。又法義

【English Translation】 English version Yin Fangbian Dharani (Dharani of Sound Expedient). 'Xuan' means to rotate. Rotating the false into emptiness, thereby attaining the true reality. If only the afflictions within the realm are broken, it belongs to the Tong teaching. If the afflictions are broken with a single-minded completeness, it belongs to the Yuan teaching. 'Hundreds of millions' is entering the false from emptiness. Rotating and distinguishing, breaking through the dust-like afflictions, revealing countless Buddha-dharmas like the sands of the Ganges. If separately breaking through the ignorance outside the realm, that is the Separate teaching. Breaking through with a single-minded completeness is the Complete teaching. 'Sound expedient of Dharma' refers to using the two contemplations (two aspects of wisdom and compassion) as an expedient to enter the Middle Way. Gradually cutting off and entering the Middle Way is the intention of the Separate teaching. Without cutting off ignorance, entering the Middle Way with a single-minded completeness is the Complete teaching. Furthermore, 'Sound expedient of Dharma' means that obtaining this dharani can understand all languages, and can also preach the Dharma with one sound, enabling all kinds of beings to understand. Obtaining these three dharanis can enter the unobstructed dharani, fully possessing all dharanis. Question: This sutra praises the Bodhisattva of the next Buddha position (Buchu Pusa, Bodhisattva awaiting Buddhahood), why use the Bodhisattva of initial aspiration to explain? Answer: The initial aspiration and the ultimate attainment are not different, so as long as the later mind enters the three truths (San諦, emptiness, provisional existence, and the Middle Way) without obstruction, horizontally broad and subtle to the extreme, vertically deep and exhausting the source, this is the unobstructed dharani of the Bodhisattva of the next Buddha position. Question: Do the Bodhisattvas of the Tripitaka (Sanzang Pusa, Bodhisattvas proficient in the three baskets of Sutra, Vinaya, and Abhidharma) have dharanis? Answer: For example, King Shibi (Shi Pi Wang) obtained the dharani of refuge and protection. It should be known that there are also various small dharanis. Even a Wheel-Turning King (Zhuanlun Wang, a ruler possessing the wheel jewel) can obtain them, let alone a Bodhisattva. Question: Can the Shravakas (Shengwen, practitioners who attain enlightenment by hearing the Buddha's teachings) obtain them? Answer: They have already entered Nirvana, so they do not need them. Using the three contemplations (San Guan, contemplation of emptiness, contemplation of provisional existence, contemplation of the Middle Way) of the contemplation-mind dharani to classify makes it easy to understand. 'Eloquence' is the four kinds of eloquence (Si Bian, four kinds of eloquence). The 'Mahaprajnaparamita Sutra' (Da Pin Banruo Jing) has seven kinds of eloquence, the 'Mahasamnipata Sutra' (Da Ji Jing) has twenty-four kinds of eloquence, and the 'Avatamsaka Sutra' (Hua Yan Jing) has forty kinds of eloquence. Using the teachings to explain the four kinds of eloquence: initially, the Tripitaka teaching (Sanzang Jiao), there is no obstruction to the names and dharmas of the impermanent Four Noble Truths (Shengmie Si諦, suffering, accumulation, cessation, and the path), which is the eloquence of unobstructed Dharma. There is no obstruction to the meaning of the Four Noble Truths, which is the eloquence of unobstructed meaning. Understanding the languages of the six realms (Liu Dao, heavens, humans, asuras, hells, hungry ghosts, and animals), and being able to speak the same languages, speaking the words of the impermanent Four Noble Truths without obstruction, which is the eloquence of unobstructed language. If it is in accordance with the roots and conditions, for the Four Siddhantas (Si Xitan, four methods of teaching that universally respond to the roots of beings) that cannot be spoken of in life after life, one can preach the Dharma according to the occasion, speaking endlessly, which is the eloquence of unobstructed joyful speaking. 'Eloquence' is eloquence, 'talent' is ability. Using honey to help take medicine makes it easier for the medicine to work, and 'talent' is the same. Furthermore, it is said that guiding and transforming has no obstruction. The Tong teaching is about non-birth, the Separate teaching is about immeasurable, and the Complete teaching is about non-action. It can be understood by analogy. 'Words without end' means inexhaustible. The Dharma and meaning are based on suffering and accumulation, knowing that the illness has no end. Also, the Dharma and meaning

緣道滅識藥無盡。辭及樂說即授藥無盡。複次從生滅辨起無生辨乃至無作。無作四辨如風于空中。說法無障礙。故言不斷。約觀心修四辨義類解可知。

佈施至具足二別嘆智德。還從定慧開出七度。從定開四慧開方便故言別也。若作十度對十地者。開禪出力愿開般若出方便及智。若約教者德約四四諦。修佈施等即四教明七度也。言無不具足者皆波羅蜜。波羅蜜者翻事究竟亦云到彼岸。佈施乃至方便皆事理究竟。見檀等法界即究竟彼岸。故云無不具足。觀心七度者一心三觀不見慳施。乃至不見巧拙。而能善巧分別慳施。乃至巧拙冷然自曉。即無不具足也。

逮無所得二句三嘆位釋成。逮之言及不起者。不起內外煩惱生死無境可觀。故名不起法忍。即是大無生忍。亦名寂滅忍。無所得者。大品云無所得以為得即是得無所得。仁王五忍瓔珞四忍。兩經雖殊俱明寂滅忍。寂滅忍有上下。若金剛心名下忍佛地名上忍。若開十地別出等覺亦得作三品謂下中上。今嘆鄰果復言逮者。當逮下忍也。約教各明四忍者。三藏無文義作亦有四忍。初祇為伏二三祇為順。百劫為無生三十四心名為寂滅。通教干慧名伏性地名順。從須陀洹乃至九地名為無生。十地如佛名為寂滅。別教鐵輪名伏三十心名順。初地至九地名無生。十地金剛

【現代漢語翻譯】現代漢語譯本緣道滅識藥無盡：通過緣起之道滅除對識的執著，就像藥物一樣，其作用是無窮無盡的。辭及樂說即授藥無盡：善於言辭和樂於說法，就像給予無窮無盡的藥物一樣。複次從生滅辨起無生辨乃至無作：進一步說，從對生滅現象的辨析，升起到對無生（anutpāda，不生不滅）的辨析，乃至達到無作（akriya，無為）的境界。無作四辨如風于空中。說法無障礙。故言不斷：對無作的四種辨析，就像風在空中一樣自由自在，說法沒有障礙，所以言語才能連綿不斷。約觀心修四辨義類解可知：關於通過觀心來修習四種辨析的意義和類別，可以通過理解來明白。佈施至具足二別嘆智德。還從定慧開出七度。從定開四慧開方便故言別也：佈施（dāna，給予）到具足，這兩點分別讚歎了智慧的功德。七度（saptapāramitā，七種波羅蜜）是從禪定（dhyāna，冥想）和智慧（prajñā，洞察力）中開顯出來的。從禪定中開顯出四種，從智慧中開顯出方便（upāya，善巧），所以說是分別的。若作十度對十地者。開禪出力愿開般若出方便及智：如果將十度（daśa-pāramitā，十種波羅蜜）對應於十地（daśa-bhūmi，菩薩修行的十個階段），那麼從禪定中開顯出力量和願力，從般若（prajñā，智慧）中開顯出方便和智慧。若約教者德約四四諦。修佈施等即四教明七度也：如果從教義的角度來說，功德與四聖諦（catvāri āryasatyāni，佛教的基本教義）相關聯，修習佈施等行為，就是用四教來闡明七度。言無不具足者皆波羅蜜。波羅蜜者翻事究竟亦云到彼岸：所說的『無不具足』，都是波羅蜜（pāramitā，到達彼岸）。波羅蜜的意思是事情達到究竟，也可以說是到達彼岸。佈施乃至方便皆事理究竟。見檀等法界即究竟彼岸。故云無不具足：佈施乃至方便，都是在事相和道理上達到究竟。見到佈施等同於法界（dharmadhātu，一切法的總稱），就是究竟的彼岸，所以說『無不具足』。觀心七度者一心三觀不見慳施。乃至不見巧拙。而能善巧分別慳施。乃至巧拙冷然自曉。即無不具足也：通過觀心來修習七度，用一心三觀（ekacitta-tri-darśana，一心之中具足空、假、中三觀）的智慧，不執著于慳吝和佈施，乃至不執著于巧妙和笨拙，卻能善巧地分辨慳吝和佈施，乃至巧妙和笨拙，對此瞭然於心，這就是『無不具足』。逮無所得二句三嘆位釋成。逮之言及不起者：『逮無所得』這兩句話，是第三次讚歎果位，並加以解釋說明。『逮』的意思是達到，『不起』的意思是。不起內外煩惱生死無境可觀。故名不起法忍。即是大無生忍。亦名寂滅忍：內外煩惱不再生起，生死輪迴的境界也無從觀察，所以稱為不起法忍（anutpattika-dharma-kṣānti，對不生不滅之法的安忍）。這就是大無生忍，也稱為寂滅忍（śānti-kṣānti，寂靜涅槃的安忍）。無所得者。大品云無所得以為得即是得無所得。仁王五忍瓔珞四忍。兩經雖殊俱明寂滅忍：『無所得』，《大品般若經》中說，以無所得作為所得，就是得到了無所得。《仁王經》中的五忍和《瓔珞經》中的四忍，雖然兩部經有所不同，但都闡明了寂滅忍。寂滅忍有上下。若金剛心名下忍佛地名上忍。若開十地別出等覺亦得作三品謂下中上。今嘆鄰果復言逮者。當逮下忍也：寂滅忍有高下之分。如果達到金剛心（vajra-citta，比喻堅固不壞的菩提心）的境界，稱為下忍；達到佛地（buddha-bhūmi，佛的境界）的境界，稱為上忍。如果將十地分開，特別提出等覺（samantabhadra，接近佛果的菩薩），也可以分為下品、中品、上品三種。現在讚歎接近果位的境界，再次提到『逮』，應當是達到下忍的境界。約教各明四忍者。三藏無文義作亦有四忍。初祇為伏二三祇為順。百劫為無生三十四心名為寂滅：從教義的角度來說，各自闡明四忍。三藏教中沒有明確的經文，但從義理上來說也有四忍。第一個阿僧祇劫（asaṃkhyeya-kalpa，極長的時間單位）是爲了降伏煩惱，第二、第三個阿僧祇劫是爲了順應真理，一百個劫是爲了證得無生，第三十四個心念是爲了達到寂滅。通教干慧名伏性地名順。從須陀洹乃至九地名為無生。十地如佛名為寂滅：通教（sādhāraṇa-yāna，三乘共通的教法）中，干慧地（śuṣka-vipassanā-bhūmi，未得禪定的智慧）稱為伏忍，性地（gotra-bhūmi，根性之地）稱為順忍，從須陀洹（srotaāpanna，入流果）到九地（navama-bhūmi，第九地）稱為無生忍，十地（daśama-bhūmi，第十地）如同佛的境界，稱為寂滅忍。別教鐵輪名伏三十心名順。初地至九地名無生。十地金剛：別教（vyavasthāna-yāna，不共二乘的教法）中，鐵輪位（cakravāla，比喻最初的階段）稱為伏忍，三十心位（triṃśat-citta，三十心位）稱為順忍，初地（prathamā-bhūmi，第一地）到九地稱為無生忍，十地達到金剛（vajra，比喻堅固不壞）的境界。

【English Translation】 English version 'Eradicating Ignorance Through the Path of Conditioned Arising is Like an Endless Medicine': Eradicating attachment to consciousness through the path of conditioned arising (pratītyasamutpāda), is like a medicine whose effect is endless. 'Skill in Speech and Joy in Teaching is Like Giving Endless Medicine': Being skilled in speech and joyful in teaching is like giving endless medicine. 'Furthermore, from Discriminating Between Birth and Death Arises Discrimination of Non-Birth, and Even Non-Action': Furthermore, from discriminating between the phenomena of birth and death, one rises to the discrimination of non-birth (anutpāda), and even reaches the state of non-action (akriya). 'The Four Discriminations of Non-Action are Like Wind in the Sky. Teaching the Dharma is Unobstructed. Therefore, Speech is Unceasing': The four discriminations of non-action are as free as the wind in the sky. Teaching the Dharma is unobstructed, so speech can be continuous. 'Understanding the Meaning and Categories of Cultivating the Four Discriminations Through Contemplation of the Mind Can Be Known Through Understanding': The meaning and categories of cultivating the four discriminations through contemplation of the mind can be understood through comprehension. 'Giving to Perfection, Two Separate Praises of the Virtue of Wisdom. The Seven Perfections are Opened Up from Samadhi and Wisdom. The Four are Opened from Samadhi, and Expedient Means are Opened from Wisdom, Hence the Word 'Separate'': Giving (dāna) to perfection, these two points separately praise the virtue of wisdom. The seven perfections (saptapāramitā) are revealed from meditation (dhyāna) and wisdom (prajñā). Four are revealed from meditation, and expedient means (upāya) are revealed from wisdom, hence the word 'separate'. 'If the Ten Perfections are Matched with the Ten Grounds, Then Power and Vow are Opened from Samadhi, and Expedient Means and Wisdom are Opened from Prajna': If the ten perfections (daśa-pāramitā) are matched with the ten grounds (daśa-bhūmi) of a Bodhisattva's practice, then power and vow are revealed from meditation, and expedient means and wisdom are revealed from prajna. 'If Based on Doctrine, Virtue is Related to the Four Noble Truths. Cultivating Giving, etc., is Using the Four Teachings to Clarify the Seven Perfections': If from the perspective of doctrine, virtue is associated with the Four Noble Truths (catvāri āryasatyāni), cultivating giving and other practices is using the four teachings to clarify the seven perfections. 'The Words 'Nothing is Not Complete' All Refer to Pāramitā. Pāramitā Means the Ultimate Completion of Matters, Also Said to be Reaching the Other Shore': The words 'nothing is not complete' all refer to pāramitā (reaching the other shore). Pāramitā means the ultimate completion of matters, also said to be reaching the other shore. 'Giving and Even Expedient Means are the Ultimate Completion of Matters and Principles. Seeing Giving, etc., as the Dharmadhātu is the Ultimate Other Shore. Therefore, it is Said 'Nothing is Not Complete'': Giving and even expedient means are the ultimate completion of matters and principles. Seeing giving as equivalent to the dharmadhātu (the totality of all phenomena) is the ultimate other shore, therefore it is said 'nothing is not complete'. 'Contemplating the Mind with the Seven Perfections Means That with One Mind and Three Contemplations, One Does Not See Stinginess and Giving, and Even Does Not See Skill and Clumsiness, Yet One Can Skillfully Discriminate Between Stinginess and Giving, and Even Skill and Clumsiness, Knowing Them Clearly. This is 'Nothing is Not Complete'': Cultivating the seven perfections through contemplation of the mind, using the wisdom of one mind and three contemplations (ekacitta-tri-darśana), one is not attached to stinginess and giving, and even not attached to skill and clumsiness, yet one can skillfully discriminate between stinginess and giving, and even skill and clumsiness, understanding them clearly. This is 'nothing is not complete'. 'Reaching No-Attainment, These Two Phrases are the Third Praise of the Stage, Explaining its Accomplishment. 'Reaching' Means Attaining, 'Non-Arising' Means': The two phrases 'reaching no-attainment' are the third praise of the stage, explaining its accomplishment. 'Reaching' means attaining, 'non-arising' means: 'Internal and External Afflictions Do Not Arise, and the Realm of Birth and Death is Not Observable. Therefore, it is Called the Patience of Non-Arising Dharmas. This is the Great Patience of Non-Birth, Also Called the Patience of Quiescence': Internal and external afflictions no longer arise, and the realm of birth and death is not observable, therefore it is called the patience of non-arising dharmas (anutpattika-dharma-kṣānti). This is the great patience of non-birth, also called the patience of quiescence (śānti-kṣānti). 'No-Attainment: The Mahaprajnaparamita Sutra Says That Taking No-Attainment as Attainment is Attaining No-Attainment. The Five Patiences of the Benevolent King Sutra and the Four Patiences of the Garland Sutra, Although the Two Sutras Differ, Both Clarify the Patience of Quiescence': 'No-attainment': The Mahaprajnaparamita Sutra says that taking no-attainment as attainment is attaining no-attainment. The five patiences of the Benevolent King Sutra and the four patiences of the Garland Sutra, although the two sutras differ, both clarify the patience of quiescence. 'The Patience of Quiescence Has High and Low Levels. If the Vajra Mind is Called the Lower Patience, the Buddha Ground is Called the Upper Patience. If the Ten Grounds are Separated and Perfect Enlightenment is Specifically Mentioned, It Can Also Be Divided into Three Grades, Namely Lower, Middle, and Upper. Now Praising the Stage Near the Fruit and Again Mentioning 'Reaching', It Should Be Reaching the Lower Patience': The patience of quiescence has high and low levels. If the vajra mind (vajra-citta) is called the lower patience, the Buddha ground (buddha-bhūmi) is called the upper patience. If the ten grounds are separated and perfect enlightenment (samantabhadra) is specifically mentioned, it can also be divided into three grades, namely lower, middle, and upper. Now praising the stage near the fruit and again mentioning 'reaching', it should be reaching the lower patience. 'Each Teaching Clarifies the Four Patiences. The Tripitaka Has No Textual Meaning, But There Are Also Four Patiences in the Meaning. The First Asamkhyeya Kalpa is for Subduing, the Second and Third Asamkhyeya Kalpas are for Conforming. One Hundred Kalpas are for Non-Birth, and Thirty-Four Thoughts are Called Quiescence': Each teaching clarifies the four patiences. The Tripitaka has no explicit textual meaning, but there are also four patiences in the meaning. The first asamkhyeya kalpa (an immeasurably long period of time) is for subduing afflictions, the second and third asamkhyeya kalpas are for conforming to truth, one hundred kalpas are for attaining non-birth, and thirty-four thoughts are called quiescence. 'In the Common Teaching, Dry Wisdom is Called Subduing, and the Nature Ground is Called Conforming. From Stream-Enterer to the Ninth Ground is Called Non-Birth. The Tenth Ground, Like the Buddha, is Called Quiescence': In the Common Teaching (sādhāraṇa-yāna), dry wisdom (śuṣka-vipassanā-bhūmi) is called subduing, and the nature ground (gotra-bhūmi) is called conforming. From stream-enterer (srotaāpanna) to the ninth ground (navama-bhūmi) is called non-birth, the tenth ground (daśama-bhūmi), like the Buddha, is called quiescence. 'In the Distinct Teaching, the Iron Wheel is Called Subduing, and the Thirty Minds are Called Conforming. The First Ground to the Ninth Ground is Called Non-Birth. The Tenth Ground is Vajra': In the Distinct Teaching (vyavasthāna-yāna), the iron wheel (cakravāla) is called subduing, and the thirty minds (triṃśat-citta) are called conforming. The first ground (prathamā-bhūmi) to the ninth ground is called non-birth, the tenth ground reaches the vajra state.

心名寂滅。圓教五品名伏鐵輪名順。初住乃至九地名無生。十地金剛心名寂滅。通論圓教初心已上並具四名。故仁王云。從初發心至金剛頂皆名伏忍。普賢賢首意在此也。問下文嘆凈名但言無生。當知不起法忍只是無生。何以用寂滅釋不起法忍耶。答在因讓果說名無生。若通論無生只是寂滅之異名也。故大經云。涅言不生槃言不滅。不生不滅名大涅槃。故文云法本不生今則無滅。是寂滅義。若然者寂滅即是無生何所疑也。約觀心者一心三觀三諦。惑不起者即是修不起法忍。故法華云著如來衣。如來衣者柔和忍辱心是。

已能下二廣嘆化他為二。一內具化他之法二正明化他。初為三。一明內具。二明外具。三總釋內外。如大論云。內具智慧名為力外用無怯名無畏。若內智不明外儀不具。處眾有畏何能伏物。若內外備足所化皆從。初明內具化他法者。即是已能隨順。隨順有三。一順佛。二順理。三順根緣。佛為眾生轉四法輪。菩薩隨轉即順佛也。因緣生滅即空假中。順理而解。順解而說名順理。根性雖多不出四種。赴機無謬名順根緣。複次順解而說是順實智。順眾生說是順權智。順佛方便是順權實二智也。今言隨順具此三義也。轉不退法輪者。四種四諦是輪體。用四悉檀為轉也。有四種不退。一事不退法輪轉生滅四

【現代漢語翻譯】現代漢語譯本心名為寂滅（指心的最終狀態，沒有任何煩惱和痛苦）。圓教五品位稱為伏鐵輪（指降伏煩惱如降伏鐵輪），也稱為順（指順應真理）。初住（指菩薩修行階位的開始）乃至九地（指菩薩修行的高級階段）稱為無生（指證悟到沒有生滅的真理）。十地（指菩薩修行的最高階段）金剛心（指堅不可摧的智慧）名為寂滅。通論圓教，從初心（指最初的發心）以上都具備這四個名稱。所以《仁王經》說：『從初發心到金剛頂，都稱為伏忍（指降伏煩惱的忍耐）。』普賢（指普賢菩薩）和賢首（指華嚴宗的創始人法藏）的意圖也在這裡。問：下文讚歎維摩詰（指維摩詰居士）時只說『無生』，應當知道不起法忍（指證悟到法無生滅的忍耐）只是無生。為什麼用寂滅來解釋不起法忍呢？答：在因地（指修行階段）上，爲了顯示果地（指證悟階段）的殊勝，所以說名為無生。如果通論無生，只是寂滅的異名而已。所以《大般涅槃經》說：『涅（指涅槃）的意思是不生，槃（指涅槃）的意思是不滅。不生不滅名為大涅槃。』所以經文說『法本不生，今則無滅』，這就是寂滅的意義。如果這樣說，寂滅就是無生，還有什麼可懷疑的呢？從觀心的角度來說，一心具足三觀（指空觀、假觀、中觀），三觀照了三諦（指空諦、假諦、中諦）。煩惱不起，就是修不起法忍。所以《法華經》說『著如來衣』，如來衣就是柔和忍辱心。已能（指已經能夠）以下分為兩部分來廣泛讚歎化他（指教化他人）：一是內在具備化他的方法，二是正式闡明化他。首先分為三部分：一是說明內在具備，二是說明外在具備，三是總括解釋內外。如《大智度論》說：『內在具備智慧稱為力（指力量），外在運用沒有怯懦稱為無畏（指無所畏懼）。』如果內在的智慧不明確，外在的威儀不具備，在眾人之中就會有所畏懼，怎麼能夠降伏他人呢？如果內外都具備，所教化的人都會聽從。首先說明內在具備化他的方法，就是已經能夠隨順。隨順有三種：一順佛（指順從佛陀的教導），二順理（指順應真理），三順根緣（指順應眾生的根性和因緣）。佛為眾生轉四法輪（指佛陀宣講四聖諦的教法），菩薩隨之轉法輪就是順佛。因緣生滅即是空假中（指一切事物都是因緣和合而生滅，其性本空，但有假名，不離中道），順應這個道理而理解，順應理解而宣說，名為順理。眾生的根性雖然很多，但不超出四種（指四種根性），應機說法沒有錯誤，名為順根緣。再次，順應理解而宣說是順實智（指順應真實的智慧），順應眾生而說是順權智（指順應方便的智慧），順應佛的方便是順應權實二智（指權智和實智）。現在所說的隨順，具備這三種意義。轉不退法輪（指永遠不會退轉的法輪），四種四諦（指苦、集、滅、道四聖諦）是輪體，用四悉檀（指四種說法方式，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來轉法輪。有四種不退：一是事不退（指在事相上不會退轉），法輪轉生滅四諦（指法輪運轉，宣講生滅的四聖諦）。

【English Translation】 English version The mind is called 'quiescence' (meaning the ultimate state of mind, free from all afflictions and suffering). In the Five Grades of the Perfect Teaching, it is called 'subduing the iron wheel' (referring to subduing afflictions as if subduing an iron wheel), also called 'compliance' (referring to complying with the truth). From the Initial Abiding (referring to the beginning of a Bodhisattva's practice) up to the Ninth Ground (referring to the advanced stage of a Bodhisattva's practice), it is called 'non-arising' (referring to the realization of the truth of no birth and death). The Vajra Mind (referring to indestructible wisdom) of the Tenth Ground (referring to the highest stage of a Bodhisattva's practice) is called 'quiescence'. Generally speaking, in the Perfect Teaching, from the initial aspiration onwards, all possess these four names. Therefore, the Benevolent Kings Sutra says: 'From the initial aspiration to the Vajra Peak, all are called 'subduing endurance' (referring to the endurance of subduing afflictions).' The intention of Samantabhadra (referring to Samantabhadra Bodhisattva) and Hsien-shou (referring to Fa-tsang, the founder of the Huayan School) is also here. Question: The text below praises Vimalakirti (referring to the layman Vimalakirti) but only mentions 'non-arising'. It should be known that the non-arising Dharma-endurance (referring to the endurance of realizing the non-arising and non-ceasing of dharmas) is only non-arising. Why is quiescence used to explain the non-arising Dharma-endurance? Answer: On the causal ground (referring to the stage of practice), in order to show the excellence of the resultant ground (referring to the stage of enlightenment), it is called non-arising. If generally speaking of non-arising, it is only a different name for quiescence. Therefore, the Mahaparinirvana Sutra says: 'Nir (referring to Nirvana) means non-arising, vana (referring to Nirvana) means non-ceasing. Non-arising and non-ceasing is called Great Nirvana.' Therefore, the text says 'Dharmas are fundamentally non-arising, now there is no cessation', this is the meaning of quiescence. If that is the case, quiescence is non-arising, what is there to doubt? From the perspective of contemplating the mind, one mind possesses three contemplations (referring to the contemplation of emptiness, provisional existence, and the middle way), and the three contemplations illuminate the three truths (referring to the truth of emptiness, provisional existence, and the middle way). Afflictions not arising is cultivating the non-arising Dharma-endurance. Therefore, the Lotus Sutra says 'wearing the Tathagata's robe', the Tathagata's robe is the mind of gentleness and forbearance. The following, 'already able' (referring to already being able), is divided into two parts to extensively praise transforming others (referring to teaching others): one is internally possessing the methods of transforming others, and the other is formally elucidating transforming others. First, it is divided into three parts: one is explaining internal possession, two is explaining external possession, and three is summarizing the explanation of internal and external. As the Mahaprajnaparamita Sastra says: 'Internally possessing wisdom is called strength (referring to power), externally using without fear is called fearlessness (referring to being without fear).' If internal wisdom is not clear and external demeanor is not complete, there will be fear in the midst of the crowd, how can one subdue others? If both internal and external are complete, those who are taught will all obey. First, explaining the internal possession of the methods of transforming others is already being able to comply. There are three types of compliance: one is complying with the Buddha (referring to complying with the Buddha's teachings), two is complying with the principle (referring to complying with the truth), and three is complying with the roots and conditions (referring to complying with the roots and conditions of sentient beings). The Buddha turns the Four Dharma Wheels (referring to the Buddha preaching the Four Noble Truths) for sentient beings, and the Bodhisattva turning the Dharma Wheel accordingly is complying with the Buddha. The arising and ceasing of conditions is emptiness, provisional existence, and the middle way (referring to all things arising and ceasing due to the aggregation of conditions, their nature is fundamentally empty, but they have provisional names, and they do not depart from the middle way), understanding in accordance with this principle, and speaking in accordance with understanding, is called complying with the principle. Although the roots of sentient beings are many, they do not exceed four types (referring to four types of roots), speaking according to the occasion without error is called complying with the roots and conditions. Furthermore, speaking in accordance with understanding is complying with real wisdom (referring to complying with true wisdom), speaking in accordance with sentient beings is complying with expedient wisdom (referring to complying with skillful means), and complying with the Buddha's skillful means is complying with both expedient and real wisdom (referring to expedient wisdom and real wisdom). The compliance now spoken of possesses these three meanings. Turning the irreversible Dharma Wheel (referring to the Dharma Wheel that will never regress), the four types of Four Noble Truths (referring to the Four Noble Truths of suffering, accumulation, cessation, and the path) are the body of the wheel, and using the Four Siddhantas (referring to the four ways of speaking, namely the world's Siddhanta, the individual's Siddhanta, the remedial Siddhanta, and the first principle's Siddhanta) to turn the Dharma Wheel. There are four types of irreversibility: one is irreversibility in phenomena (referring to not regressing in phenomena), the Dharma Wheel turns the Four Noble Truths of arising and ceasing (referring to the Dharma Wheel turning, preaching the Four Noble Truths of arising and ceasing).

諦。二位不退轉無生。三行不退轉無量。四念不退轉無作。若三藏但事者。以三藏教明不退位不取斷結。但言不生四惡道。不受女人身。不生邊地。諸根具足。得宿命智。具此五事名為跋致。通教初果已去齊羅漢位不退。七地行不退八地念不退別教以住行向對三不退。地證念不退向但修耳。圓教者一心具三不退。初住法身不墮前位名位不退。具一切行名行不退。唸唸流入即念不退。約別相三觀者以空假中對三不退。約三別判此義猶疏。今約一心正觀中道名位不退。雙照二諦名行不退。自然流入名念不退。善解法相知眾生根者。善解法相是如法相解。知眾生根性名識病。善解四種四諦之藥善知四種眾生之病。以此化他無差機之失。十力中有是處非處力。即是如法相解。有知根力。即是知眾生根。皆是內力具足也。

蓋諸大眾二句二明外具化他法。以無緣慈覆十法界故言蓋諸大眾。又蓋之言過深達四種四諦。出過不達之上故也。得無所畏者。慈悲福慧能蓋一切故無所畏。即是釋外用無怯無畏法也。

功德智慧下三總釋內外化他法為三。一釋內心無畏二釋外用無畏三結成無畏。初二句釋內心者。具二莊嚴能師子吼釋成內心無畏也。心即是自性清凈心亦名法身。福慧能顯出自性清凈心。故言以修其心。還用莊嚴自

【現代漢語翻譯】現代漢語譯本：諦（Dì）：二位不退轉無生。三行不退轉無量。四念不退轉無作。若三藏但事者，以三藏教明不退位，不取斷結，但言不生四惡道，不受女人身，不生邊地，諸根具足，得宿命智。具此五事名為跋致（Bá zhì）。通教初果已去，齊羅漢位不退。七地行不退，八地念不退。別教以住、行、向對三不退，地證念不退，向但修耳。圓教者，一心具三不退，初住法身不墮前位名位不退，具一切行名行不退，唸唸流入即念不退。約別相三觀者，以空、假、中對三不退。約三別判此義猶疏。今約一心正觀中道名位不退，雙照二諦名行不退，自然流入名念不退。善解法相知眾生根者：善解法相是如法相解，知眾生根性名識病。善解四種四諦之藥，善知四種眾生之病。以此化他，無差機之失。十力中有是處非處力，即是如法相解。有知根力，即是知眾生根，皆是內力具足也。蓋諸大眾二句二明外具化他法。以無緣慈覆十法界故言蓋諸大眾。又蓋之言過深達四種四諦，出過不達之上故也。得無所畏者，慈悲福慧能蓋一切故無所畏。即是釋外用無怯無畏法也。功德智慧下三總釋內外化他法為三。一釋內心無畏，二釋外用無畏，三結成無畏。初二句釋內心者，具二莊嚴能師子吼釋成內心無畏也。心即是自性清凈心，亦名法身。福慧能顯出自性清凈心，故言以修其心，還用莊嚴自

【English Translation】 English version: Dì: The two positions are non-retrogressive and unborn. The three practices are non-retrogressive and immeasurable. The four mindfulnesses are non-retrogressive and non-active. If one only focuses on the Three Pitakas (Sānzàng), the non-retrogressive position is explained by the teachings of the Three Pitakas, without severing the bonds of affliction, but only stating that one will not be born into the four evil realms, will not receive a woman's body, will not be born in border regions, will have complete faculties, and will attain knowledge of past lives. Possessing these five qualities is called Bázhì. In the Common Teaching, from the first fruit onwards, up to the position of Arhat, there is no regression. In the seventh ground, practice does not regress; in the eighth ground, mindfulness does not regress. In the Distinct Teaching, the stages of abiding, practice, and direction correspond to the three non-regressions. The ground of realization corresponds to non-regression of mindfulness, while direction only involves cultivation. In the Perfect Teaching, one mind possesses the three non-regressions. Initially abiding in the Dharma body without falling back to previous positions is called non-regression of position. Possessing all practices is called non-regression of practice. Moment-to-moment flowing in is non-regression of mindfulness. In terms of the three contemplations of distinct characteristics, emptiness, provisionality, and the middle way correspond to the three non-regressions. Judging this meaning according to the three distinct teachings is still sparse. Now, focusing on the one mind's correct contemplation of the middle way is non-regression of position. Simultaneously illuminating the two truths is non-regression of practice. Naturally flowing in is non-regression of mindfulness. Those who are skilled in understanding the characteristics of the Dharma and know the roots of sentient beings: Being skilled in understanding the characteristics of the Dharma is understanding according to the Dharma. Knowing the nature of sentient beings' roots is called recognizing the illness. Being skilled in understanding the four types of medicine of the Four Noble Truths, and knowing well the four types of illnesses of sentient beings. Using this to transform others, there will be no mistake in the opportunity. Among the Ten Powers, there is the power of knowing what is possible and impossible, which is understanding according to the Dharma. There is the power of knowing the roots, which is knowing the roots of sentient beings, all of which are complete inner powers. The two sentences 'covering all the assembly' explain the external qualities of transforming others. Because boundless compassion covers the ten Dharma realms, it is said to 'cover all the assembly.' Moreover, the word 'cover' means deeply understanding the four types of the Four Noble Truths, surpassing those who do not understand. Obtaining fearlessness means that compassion, blessings, and wisdom can cover everything, hence there is no fear. This explains the external function of having no timidity or fear. The following three sections, starting with 'merit and wisdom,' generally explain the internal and external methods of transforming others in three ways: first, explaining inner fearlessness; second, explaining external fearlessness; and third, concluding with fearlessness. The first two sentences explain the inner aspect, possessing the two adornments and being able to roar like a lion, explaining and establishing inner fearlessness. The mind is the self-nature pure mind, also called the Dharma body. Blessings and wisdom can reveal the self-nature pure mind, therefore it is said to cultivate the mind and use it to adorn oneself.

性清凈心。即具二嚴莊嚴法身。四教福慧三權一實。總此權實以修其心。故心無所畏也。

相好至飾好二釋外用無畏法者。種性色身物所尊重。如迦旃延子所明種三十二相業。小福所致。何足為奇。故非第一。通教約真修相。諦理未極相非第一。別教以緣修。緣修是智障故相亦非第一。圓教相好者。法身若顯相好具足。故法華云。深達罪福相遍照於十方。微妙凈法身具相三十二。法身具此妙相眾生無由能識。為顯此相故於應身示白毫相。表中道理。示紺眼相表無緣悲。余各有表。故知此相即是法身三十二相。色像第一者法性色也。大經云妙色湛然常安住。不為生老病死遷。此之妙色于諸色中最為第一。現十界像如如意珠。應色表真真色第一。應佛身色于所化身色亦第一也。舍諸世間二句傳釋前真相好也。非舍世間嚴飾之具。若舍此者外道亦能。何足可嘆。今言舍者三藏菩薩舍人天飾好。百劫種相為菩提器。通菩薩舍有所得心世間嚴飾。故大論破百劫相。金剛般若云。若以色見我是人行邪道。別教菩薩舍界內空心飾好。用界外緣修修相好也。圓教菩薩界內外修皆世飾好悉皆並舍。法身若顯即是真相。故云相好嚴身色像第一。豈同虛妄修因世間飾好。

名稱高遠逾于須彌三結成為二。一結外二結內。初二句結

【現代漢語翻譯】現代漢語譯本：『性清凈心』，即具足二嚴（智慧莊嚴和功德莊嚴）莊嚴的法身。四教（藏、通、別、圓四教）的福德和智慧，三權（方便權巧之法）一實（真實究竟之法）。總合這些權巧和真實來修持其心，所以心無所畏懼。

『相好至飾好二釋外用無畏法者』，是指種性、色身等為世人所尊重。如迦旃延子（Kātyāyana，佛陀十大弟子之一，以論議著稱）所闡明的種三十二相（佛的三十二種殊勝容貌特徵）的業，是小福所致，何足為奇？所以不是第一。通教（三乘共修之教）以真諦修相，諦理未達極致，所以相不是第一。別教（菩薩藏獨被之教）以緣修（觀因緣而修），緣修是智障，所以相也不是第一。圓教（圓融無礙之教）的相好，是法身顯現時自然具足的。所以《法華經》（《妙法蓮華經》的簡稱）說：『深達罪福相，遍照於十方。微妙凈法身，具相三十二。』法身具足這些妙相，眾生無法認識，爲了顯現此相，所以在應身（為度化眾生而示現的佛身）上示現白毫相（佛眉間放光的象徵），表中道理。示現紺眼相（如紺青色的眼睛）表無緣悲（無條件的慈悲）。其餘的相也各有表法。所以知道此相就是法身的三十二相。『色像第一者』，是法性色（法身之色）。《大般涅槃經》說：『妙色湛然常安住，不為生老病死遷。』這種妙色在諸色中最為第一。現十界像（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）如如意珠（能隨意滿足願望的寶珠）。應色表真，真色第一。應佛身色在所化身色中也是第一。

『舍諸世間二句傳釋前真相好也』，這兩句是解釋前面的真相好。不是捨棄世間嚴飾之具，如果捨棄這些，外道也能做到，何足稱讚。現在所說的舍，是三藏菩薩（修持三藏教義的菩薩）捨棄人天飾好，百劫種相，爲了成為菩提（覺悟）之器。通教菩薩捨棄有所得心（執著于所得利益的心）的世間嚴飾，所以《大智度論》破斥百劫修相。《金剛般若經》說：『若以色見我，是人行邪道。』別教菩薩捨棄界內空心飾好，用界外緣修修相好。圓教菩薩界內外修都認為是世間飾好，全部捨棄。法身顯現就是真相，所以說『相好嚴身色像第一』，豈能等同於虛妄修因的世間飾好。

『名稱高遠逾于須彌三結成為二』，一結外，二結內。初二句結

【English Translation】 English version: 'The pure mind by nature' is the Dharmakaya (法身, the body of the Dharma, the ultimate reality) adorned with the two adornments (二嚴, wisdom and merit). The blessings and wisdom of the Four Teachings (四教, the Tripitaka, Shared, Distinct, and Perfect Teachings), the three expedient means (三權, provisional teachings) and the one reality (一實, the ultimate truth). Combining these expedient means and reality to cultivate the mind, therefore the mind is without fear.

'The excellent marks and qualities to adornments are two explanations of the fearless Dharma of external use,' refers to the respect given to lineage, physical body, and possessions. As Kātyāyana (迦旃延子, one of the ten great disciples of the Buddha, known for his skill in debate) explained, the karma of cultivating the thirty-two marks (三十二相, the thirty-two auspicious physical characteristics of a Buddha) is due to minor blessings, which is not extraordinary. Therefore, it is not the foremost. The Shared Teaching (通教, the teaching shared by the three vehicles) cultivates marks based on the truth, but the ultimate truth is not fully realized, so the marks are not the foremost. The Distinct Teaching (別教, the teaching exclusively for Bodhisattvas) cultivates based on conditions (緣修, cultivating by observing conditions), but conditional cultivation is an obstacle to wisdom, so the marks are also not the foremost. The excellent marks and qualities of the Perfect Teaching (圓教, the perfect and unobstructed teaching) are naturally complete when the Dharmakaya manifests. Therefore, the Lotus Sutra (法華經, short for 妙法蓮華經) says: 'Deeply understanding the marks of sin and merit, illuminating all directions. The subtle and pure Dharmakaya is complete with the thirty-two marks.' The Dharmakaya is complete with these wonderful marks, but sentient beings cannot recognize it. To reveal these marks, the white hair mark (白毫相, a symbol of the Buddha's radiating light between his eyebrows) is shown on the response body (應身, the Buddha's body manifested to liberate sentient beings), representing the principle. The indigo eye mark (紺眼相, eyes like dark blue gems) represents unconditional compassion (無緣悲). The other marks each have their own representation. Therefore, it is known that these marks are the thirty-two marks of the Dharmakaya. 'The foremost of forms and images' is the form of Dharma-nature (法性色, the color of the Dharmakaya). The Mahaparinirvana Sutra (大般涅槃經) says: 'The wonderful form is serene and always abiding, not changing due to birth, old age, sickness, and death.' This wonderful form is the foremost among all forms. Manifesting the images of the ten realms (十界, hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) like a wish-fulfilling jewel (如如意珠, a jewel that grants all wishes). The response form represents the truth, and the true form is the foremost. The color of the Buddha's response body is also the foremost among the colors of the transformed bodies.

'Relinquishing all worldly' is a transmission and explanation of the preceding true marks and qualities. These two sentences explain the preceding true marks and qualities. It is not relinquishing the means of worldly adornment. If one relinquishes these, even non-Buddhists can do it, which is not praiseworthy. What is meant by relinquishing now is that the Tripitaka Bodhisattvas (三藏菩薩, Bodhisattvas who practice the teachings of the Tripitaka) relinquish the adornments of humans and devas, cultivating marks for hundreds of kalpas to become vessels of Bodhi (菩提, enlightenment). The Shared Teaching Bodhisattvas relinquish the worldly adornments of the mind that clings to attainment (有所得心, the mind that clings to what it has gained), so the Mahaprajnaparamita Sastra (大智度論) refutes cultivating marks for hundreds of kalpas. The Diamond Sutra (金剛般若經) says: 'If one sees me through form, that person walks a heretical path.' The Distinct Teaching Bodhisattvas relinquish the adornments of the empty mind within the realm, and use conditional cultivation outside the realm to cultivate marks and qualities. The Perfect Teaching Bodhisattvas consider both internal and external cultivation within the realm as worldly adornments, and relinquish them all. The manifestation of the Dharmakaya is the true form, so it is said, 'The excellent marks and qualities adorn the body, and the form and image are the foremost.' How can it be equated with the worldly adornments of falsely cultivating causes?

'The name is lofty and far-reaching, surpassing Mount Sumeru, the three conclusions become two,' one conclusion is external, and the second conclusion is internal. The first two sentences conclude

外無畏者。菩薩外化遍十方十界名為高遠。又解。通別教佛如須彌山。今圓教金剛心高兩教佛。故言逾于須彌。又須彌盤固高遠如法性不動理高。無上智有顯理之功。故言逾于須彌也。

深信堅固二句二結內無畏法也。信有二種。一聞二證。四教分別各有依次。今但約圓。若五品弟子一向聞信。信不思議三德之理。六根清凈亦聞亦得似證。初住已上亦聞分證。佛地但證。今諸菩薩既居高位二信圓深。故云深信。言堅固者二信不為內外之所壞也。猶若金剛譬顯深信。金剛二義。一利徹本際。內合二信定慧利用窮實際也。二體堅萬物所不能壞。譬二信煩惱生死所不能損。

法寶普照下二正明化他為三。一放光說法明化他二正說法明化他。三明進修化他門。初為二。一正明放光說法二明釋成。初又為三。一放光。二說法。三釋嘆。一放光者明菩薩悲智緣三諦理。生善法寶用化一切有緣。言普照者入放光三昧普光三昧故能普照。若諸凡夫應以世善光照。若出世善及出世上上善而得度者。菩薩隨其所應用何三昧放善法光各令得度。故華嚴思益大品悉云。佛有光明名無慳。若放此光照慳眾生即能行施等。如是種種利益令其得道。若一光除慳一光除嗔是別教意。不名普照。若放二諦光亦不名普。今諸菩薩只放一光具一切

【現代漢語翻譯】現代漢語譯本：『外無畏者』。菩薩向外教化遍及十方十界，這被稱為『高遠』。另一種解釋是，通教和別教的佛如同須彌山（Sumeru Mountain，佛教宇宙觀中的聖山）。現在圓教的金剛心（Vajra Heart，比喻堅固不壞的菩提心）高於通教和別教的佛，所以說超過了須彌山。而且須彌山盤踞穩固，高遠如法性（Dharmata，諸法的本性）不動之理，無上智慧具有顯現真理的功用，所以說超過了須彌山。『深信堅固』這兩句總結了內在的無畏之法。『信』有兩種：一是聽聞，二是證悟。四教（藏、通、別、圓四教）分別各有次第。現在只從圓教來說，如果五品弟子（五品位菩薩）一向聽聞而信，相信不可思議的三德之理（法身德、般若德、解脫德）。六根清凈（眼、耳、鼻、舌、身、意六種感覺器官擺脫煩惱）也是聽聞和得到相似的證悟。初住菩薩（初住位的菩薩）以上是聽聞和分證。佛地（佛的境界）只是證悟。現在諸位菩薩既然居於高位，兩種『信』圓滿而深刻，所以說『深信』。說『堅固』，是指兩種『信』不被內外所破壞。猶如金剛（Vajra，金剛石，比喻堅固不壞），譬喻顯示『深信』。金剛有兩種含義：一是鋒利能徹達本源，內在結合兩種『信』，定慧的利用窮盡實際。二是本體堅固，萬物所不能破壞，譬喻兩種『信』不被煩惱生死所損害。『法寶普照』以下，正式闡明化他（教化他人）分為三部分。一是放光說法，闡明化他；二是正式說法，闡明化他；三是闡明進修化他的門徑。首先分為兩部分：一是正式闡明放光說法；二是闡明解釋和讚歎。首先又分為三部分：一是放光，二是說法，三是解釋和讚歎。一是放光，闡明菩薩的悲智（慈悲和智慧）緣於三諦之理（空諦、假諦、中諦），產生善法寶，用來教化一切有緣眾生。說『普照』，是進入放光三昧（emitting light samadhi，通過禪定放射光明）和普光三昧（universal light samadhi，普遍光明禪定），所以能夠普照。如果各位凡夫應該用世間的善光照耀，如果用出世間的善和出世間上上的善而得以度化的人，菩薩隨著他們所應用的三昧，放射善法之光，各自讓他們得到度化。所以《華嚴經》（Avatamsaka Sutra）、《思益經》（Vimalakirti Nirdesa Sutra）、《大品般若經》（Mahaprajnaparamita Sutra）都說，佛有光明名為『無慳』，如果放射這種光照耀慳吝的眾生，就能施行佈施等。像這樣種種利益，讓他們得到覺悟。如果一種光消除慳吝，一種光消除嗔恨，這是別教的觀點，不稱為『普照』。如果放射二諦之光（真諦和俗諦之光）也不稱為『普』。現在諸位菩薩只放射一種光，就具備一切。

【English Translation】 English version: 『Fearlessness outwardly』. When a Bodhisattva outwardly transforms and pervades the ten directions and ten realms, this is called 『high and far-reaching』. Another explanation is that the Buddhas of the Tong (Common Teaching) and Bie (Distinct Teaching) are like Mount Sumeru (Sumeru Mountain, the sacred mountain in the Buddhist cosmology). Now, the Vajra Heart (Vajra Heart, a metaphor for the indestructible Bodhi mind) of the Yuan (Perfect Teaching) is higher than the Buddhas of the Tong and Bie teachings, so it is said to surpass Mount Sumeru. Moreover, Mount Sumeru is firmly established, high and far-reaching like the immovable principle of Dharmata (Dharmata, the nature of all phenomena), and supreme wisdom has the function of revealing the truth, so it is said to surpass Mount Sumeru. The two phrases 『deep faith and firm』 conclude the inner fearlessness Dharma. There are two kinds of 『faith』: one is hearing, and the other is realization. The four teachings (Tripitaka, Common, Distinct, and Perfect Teachings) each have their respective order. Now, only speaking from the perspective of the Perfect Teaching, if the disciples of the Five Grades (Bodhisattvas of the Five Grades) consistently hear and believe, believing in the inconceivable principle of the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue). The purification of the six senses (the six sense organs of eyes, ears, nose, tongue, body, and mind freed from afflictions) is also hearing and obtaining a similar realization. Bodhisattvas of the Initial Abode (Bodhisattvas of the Initial Abode) and above are hearing and partial realization. The Buddha-ground (the state of Buddhahood) is only realization. Now that the Bodhisattvas are in high positions, the two kinds of 『faith』 are complete and profound, so it is said 『deep faith』. Saying 『firm』 means that the two kinds of 『faith』 are not destroyed by internal or external factors. Like a Vajra (Vajra, diamond, a metaphor for indestructible firmness), it illustrates 『deep faith』. The Vajra has two meanings: one is that it is sharp and can penetrate to the origin, internally combining the two kinds of 『faith』, the utilization of Samatha-Vipassana (calm abiding and insight) exhausts reality. The second is that its substance is firm and cannot be destroyed by anything, which is a metaphor that the two kinds of 『faith』 are not harmed by afflictions and birth and death. Below 『Dharma Jewel Universally Illuminates』, it formally clarifies that transforming others (teaching others) is divided into three parts. First, emitting light and expounding the Dharma, clarifying transforming others; second, formally expounding the Dharma, clarifying transforming others; and third, clarifying the path of advancing in cultivation and transforming others. First, it is divided into two parts: one is formally clarifying emitting light and expounding the Dharma; and the second is clarifying explanation and praise. First, it is further divided into three parts: one is emitting light, two is expounding the Dharma, and three is explaining and praising. One is emitting light, clarifying that the Bodhisattva's compassion and wisdom (compassion and wisdom) are based on the principle of the Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way), producing the Dharma Jewel of good, which is used to teach all sentient beings with affinity. Saying 『universally illuminates』 means entering the emitting light samadhi (emitting light samadhi) and the universal light samadhi (universal light samadhi), so it can universally illuminate. If all ordinary people should be illuminated with worldly good light, if those who are to be liberated by supramundane good and supramundane supreme good, the Bodhisattva, according to the samadhi they should use, emits the light of good Dharma, each allowing them to be liberated. Therefore, the Avatamsaka Sutra (Avatamsaka Sutra), Vimalakirti Nirdesa Sutra (Vimalakirti Nirdesa Sutra), and Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) all say that the Buddha has a light called 『non-stinginess』. If this light is emitted to illuminate stingy sentient beings, they can practice giving, etc. In this way, various benefits allow them to attain enlightenment. If one light eliminates stinginess and one light eliminates anger, this is the view of the Distinct Teaching, and it is not called 『universal illumination』. If the light of the Two Truths (light of the ultimate truth and conventional truth) is emitted, it is also not called 『universal』. Now, the Bodhisattvas only emit one light, and it possesses everything.

光照一切處。十界眾生各得利益。隨機入道故名普照。問光照云何能破惡生善。答譬如薰藥煙觸病苦即除身得安樂。光觸亦爾。以此光從諸善法而出隨觸苦除。故文云有以光明而作佛事。

而雨甘露二明說法。甘露是諸天妙藥服之不死。中論雲實相名天甘露。能令三乘同得聖道。實相甘露即有二種。一真二中。眾生應以何實得度雨何甘露各令得益。此諸菩薩但說中道實相甘露。隨其偏圓所得不同。故法華云佛平等說如一味雨。隨眾生性所受不同。

于眾言音微妙第一三明釋嘆。雨甘露雨何故能說甘露法雨。以有微妙之言音也。如法華欲以一妙音遍滿三千界。隨意即能至。鐵輪尚爾何況補處。而不能以一音遍滿隨類各解普獲其利。降佛已還莫能過者故言微妙第一。又解。法性言音故微妙第一。

深入緣起下二明釋成放光說法為二。一明入緣起嘆智慧以釋成。二斷諸邪見下嘆斷德以釋成。初文者所以放光說法利益深普。良由智慧深入緣起。緣起有二。一生死。即是無明十二因緣一切生死。二解脫緣起。是觀因緣智起一切佛法。今明深入者。深入生死緣起即成佛法緣起。故大經云十二因緣有四種觀。若深入者得上上智了了見性。何者若觀因緣生滅即三藏意。即空通教意。入假破界內外塵沙進入中道。破十

【現代漢語翻譯】現代漢語譯本光照一切處。十界眾生各自得到利益。隨順眾生的根機使他們入道，所以叫做普照。問：光明照耀如何能夠破除惡業，產生善果？答：譬如用藥物熏，煙氣接觸到身體，病苦就立刻消除，身體得到安樂。光明接觸也是這樣。因為這種光明是從各種善法中產生出來的，隨著接觸，苦惱就消除了。所以經文中說，『有的以光明來做佛事』。而降下甘露，這第二點說明的是說法。甘露是諸天的美妙藥物，服用了就不會死亡。《中論》中說，實相名為天甘露，能夠使聲聞、緣覺、菩薩三乘共同證得聖道。實相甘露有兩種，一是真諦，二是中道。眾生應該以哪種實相得度，降下哪種甘露，各自得到利益？這些菩薩只是說中道實相甘露，隨著眾生根性的偏頗或圓滿，所得的利益也不同。所以《法華經》中說，佛平等說法，像降下同一種味道的雨，隨著眾生的根性，所接受的也不同。在所有言語聲音中，（佛的言音）微妙第一，這第三點說明的是讚歎。降下甘露雨，為什麼能夠宣說甘露法雨？因為有微妙的言語聲音啊。如《法華經》所說，想要用一種微妙的聲音遍滿三千大千世界，隨意就能做到。鐵輪王尚且如此，何況是補處菩薩（指彌勒菩薩）？怎麼不能用一種聲音遍滿，使各類眾生各自理解，普遍獲得利益呢？（從）降伏佛（開始），沒有人能超過他，所以說微妙第一。又一種解釋是，（佛的言音是）法性的言音，所以微妙第一。深入緣起，下面第二部分說明的是成就，（分為）放光說法為二。第一部分說明的是深入緣起，讚歎智慧來解釋成就。第二部分是斷除各種邪見，讚歎斷德來解釋成就。第一部分的內容是，（佛）之所以放光說法，利益深廣普遍，是因為智慧能夠深入緣起。緣起有兩種，一是生死緣起，也就是無明十二因緣，一切生死。二是解脫緣起，是觀察因緣，智慧生起一切佛法。現在說明深入，深入生死緣起，就成就佛法緣起。所以《大般涅槃經》中說，十二因緣有四種觀。如果深入觀察，就能得到上上智，明瞭地見到自性。哪四種呢？如果觀察因緣生滅，就是三藏（聲聞藏、緣覺藏、菩薩藏）的意義，也就是空宗通教的意義。進入假觀，破除界內外的塵沙惑，進入中道，破除十

【English Translation】 English version Illuminating all places. Sentient beings in the ten realms each receive benefits. Accordant with their capacities, they enter the Path, hence it is called 'Universal Illumination'. Question: How can the illumination of light break through evil and generate goodness? Answer: It is like fumigating with medicinal smoke; when it touches the body, suffering is immediately removed, and the body attains peace and happiness. The touch of light is also like this. Because this light arises from all good dharmas, as it touches, suffering is removed. Therefore, the text says, 'Some perform the Buddha's work through light'. And raining down sweet dew, the second point explains the Dharma teaching. Sweet dew is the wonderful medicine of the heavens; taking it, one does not die. The Madhyamaka-karika (中論) says that reality is called heavenly sweet dew. It can enable the three vehicles (聲聞, 緣覺, 菩薩) to attain the holy path together. The sweet dew of reality has two aspects: one is truth (真諦), and the other is the Middle Way (中道). Which reality should sentient beings use to attain liberation, and which sweet dew should be rained down so that each receives benefit? These Bodhisattvas only speak of the sweet dew of the Middle Way reality. Depending on whether beings are inclined towards the partial or the complete, the benefits received are different. Therefore, the Lotus Sutra (法華經) says that the Buddha teaches equally, like a rain of one flavor. Depending on the nature of sentient beings, what is received is different. Among all languages and sounds, (the Buddha's language) is subtle and supreme; this third point explains praise. Raining down sweet dew, why is it able to proclaim the sweet dew of the Dharma rain? Because there is a subtle language and sound. As the Lotus Sutra says, wanting to fill the three thousand great thousand worlds with one subtle sound, one can do so at will. Even a wheel-turning king (鐵輪王) is like this, how much more so a Bodhisattva awaiting Buddhahood (補處菩薩, referring to Maitreya Bodhisattva)? How could he not use one sound to pervade, enabling each kind of being to understand and universally obtain benefit? (Starting from) subduing the Buddha, no one can surpass him, therefore it is said to be subtle and supreme. Another explanation is that (the Buddha's language) is the language of Dharma-nature, therefore it is subtle and supreme. Profoundly entering into dependent origination, the second part below explains accomplishment, (divided into) emitting light and teaching the Dharma as two. The first part explains profoundly entering into dependent origination, praising wisdom to explain accomplishment. The second part is cutting off all wrong views, praising the virtue of cutting off to explain accomplishment. The content of the first part is that (the Buddha) emits light and teaches the Dharma, benefiting deeply and universally, because wisdom can profoundly enter into dependent origination. There are two kinds of dependent origination: one is the dependent origination of birth and death, which is ignorance and the twelve links of dependent origination, all of birth and death. The other is the dependent origination of liberation, which is observing conditions and causes, and wisdom arising from all Buddha-dharmas. Now explaining profound entry, profoundly entering into the dependent origination of birth and death accomplishes the dependent origination of Buddha-dharmas. Therefore, the Mahaparinirvana Sutra (大般涅槃經) says that there are four kinds of contemplation of the twelve links of dependent origination. If one profoundly observes, one can attain supreme wisdom and clearly see one's nature. What are the four? If one observes the arising and ceasing of conditions and causes, that is the meaning of the three pitakas (三藏) (Vinaya Pitaka, Sutra Pitaka, Abhidhamma Pitaka), which is also the meaning of the Empty School and the Common Teaching. Entering into the provisional (假觀), breaking through the dust and sand delusions within and without the realms, entering into the Middle Way, breaking through the ten

一品無明是別教意。並非深入。圓教菩薩一心圓觀。從初住至補處破四十一品。乃名深入。是諸菩薩併入十二因緣正報緣起。亦入依報成壞緣起。以深入故。是以能說因緣實相。甘露深信之義意亦顯也斷諸至余習二嘆斷德。釋成放光說法者。只以自無惑闇能普放光照眾生闇。只以自無繫縛能雨甘露解眾生縛。令斷有無二邊邪見。邪見有二。界內界外。界內六十二等皆屬有無。界外種種諸見亦屬有無。今總界內屬有邊界外屬無邊。故大經云凡夫者有二乘者無。菩薩之人不有不無。正見中道則破二邊一切邪見。故言斷諸邪見等。又解。正觀中道破真俗二邊。至金剛頂邊際智滿。中道體顯三惑方盡。無復余習者。圓教始從初住終至法雲。圓斷諸見猶有習在。等覺入重玄門千萬億劫重修凡事。見理分明習氣微薄。事等微煙故名無復余習。如以少鹽投于大河無復鹹味。故大論云。有無二見滅無餘。諸法實相佛所說。常從但云斷界內二見。用地論別義。登地離凡夫我相障斷有無二見。豈得消此經文。問此有何過。答藏通見道即斷諸見。別教登地斷界外見。並不可嘆補處之德。優婆塞經云九地斷見習十地斷愛習。地持云離一切見清凈凈禪。此據等覺。故今約之以消此文。一家圓斷義轉分明。

演法至過量二正明說法嘆化他。初

【現代漢語翻譯】現代漢語譯本：一品無明是別教（區別于圓教的教義）的觀點，並非深入。圓教菩薩一心圓滿地觀照，從初住位到補處位（候補佛位），破除四十一品無明，才稱得上是深入。這些菩薩既進入十二因緣的正報緣起，也進入依報成壞的緣起。因為深入的緣故，所以能夠宣說因緣的真實相狀。『甘露深信』的意義也因此顯現。『斷諸』至『余習』，這是第二次讚歎斷德，解釋了為什麼能放光說法。僅僅因為自身沒有迷惑和黑暗，就能普遍地放出光明照亮眾生的黑暗；僅僅因為自身沒有繫縛，就能降下甘露解除眾生的束縛，使眾生斷除有無二邊的邪見。邪見有兩種：界內（三界之內）和界外（三界之外）。界內的六十二見等都屬於有無的範疇，界外種種的見解也屬於有無的範疇。現在總括來說，界內的屬於有邊，界外的屬於無邊。所以《大般涅槃經》說，凡夫是有，二乘是無，菩薩之人不有不無。以正見中道，就能破除二邊的一切邪見，所以說『斷諸邪見』等。又解釋為，以正觀中道，破除真諦和俗諦二邊，直至金剛頂邊際智圓滿，中道的本體顯現，三惑才算斷盡，沒有剩餘的習氣。圓教菩薩從初住位開始，直至法雲地，圓滿地斷除各種見惑，仍然有習氣存在。等覺菩薩進入重玄門，經歷千萬億劫重新修習凡事，見理雖然分明，但習氣仍然微薄，就像微小的煙塵，所以稱為『無復余習』。如同把少量的鹽投入大河，就沒有鹹味了。所以《大智度論》說：『有無二見滅無餘，諸法實相佛所說。』過去常常只是說斷除界內的二見，用地論的別義，說登地菩薩離開凡夫的我相障，斷除有無二見，怎麼能消解此經文呢？問：這樣說有什麼過失？答：藏教和通教見道時就斷除各種見惑，別教登地時斷除界外的見惑，這些都不值得讚歎補處菩薩的功德。《優婆塞戒經》說，九地菩薩斷除見惑的習氣，十地菩薩斷除愛惑的習氣。《地持經》說，離開一切見，得到清凈禪。這些是根據等覺菩薩的境界來說的。所以現在用圓教的觀點來解釋，以消解這段經文，一家之言，圓教斷惑的意義就更加分明了。『演法』至『過量』，這是第二次正式說明說法，讚歎化他的功德。首先

【English Translation】 English version: The 'one grade of ignorance' is a concept of the Separate Teaching (biejiao, different from the Perfect Teaching), and is not considered profound. Bodhisattvas of the Perfect Teaching (yuanjiao) cultivate perfect contemplation with a single mind. From the initial stage of abiding (chuzhu) to the position of a successor (buchu, a Buddha-candidate), they break through forty-one grades of ignorance, which is considered profound. These Bodhisattvas enter into the dependent origination (yuanqi) of the primary retribution (zhengbao) within the Twelve Links of Dependent Origination (shier yinyuan), and also enter into the dependent origination of the formation and destruction of the environment (yibao). Because of this profound understanding, they are able to expound the true nature of dependent origination. The meaning of 'deep faith in nectar' is also revealed. 'Severing all' to 'residual habits' is the second praise of the virtue of severance, explaining why they can emit light and preach the Dharma. It is simply because they themselves have no delusion or darkness that they can universally emit light to illuminate the darkness of sentient beings; it is simply because they themselves have no bondage that they can rain down nectar to release the bondage of sentient beings, enabling sentient beings to sever the heretical views of the two extremes of existence and non-existence. There are two kinds of heretical views: those within the realms (jie nei, within the Three Realms) and those outside the realms (jie wai, outside the Three Realms). The sixty-two views within the realms all belong to the category of existence and non-existence, and the various views outside the realms also belong to the category of existence and non-existence. Now, to summarize, those within the realms belong to the extreme of existence, and those outside the realms belong to the extreme of non-existence. Therefore, the Mahaparinirvana Sutra says that ordinary people are 'existence', those of the Two Vehicles are 'non-existence', and Bodhisattvas are neither 'existence' nor 'non-existence'. With the right view of the Middle Way, all heretical views of the two extremes can be broken, hence the saying 'severing all heretical views', etc. It can also be explained as using the right contemplation of the Middle Way to break through the two extremes of truth and convention, until the ultimate wisdom at the Vajra Peak (jin'gang ding) is perfected, the essence of the Middle Way is revealed, and the three delusions are completely extinguished, with no remaining habits. Bodhisattvas of the Perfect Teaching, from the initial stage of abiding to the Dharma Cloud Ground (fayun), completely sever all afflictions of views, but still have residual habits. Bodhisattvas of Equal Enlightenment (dengjue) enter the gate of profound mystery, and re-cultivate mundane affairs for countless eons. Although their understanding of principles is clear, their habits are still subtle, like faint smoke, hence the name 'no remaining habits'. It is like putting a little salt into a large river, where there is no salty taste left. Therefore, the Mahaprajnaparamita Sastra says: 'The two views of existence and non-existence are extinguished without remainder, the true nature of all dharmas is what the Buddha taught.' In the past, it was often only said that the two views within the realms were severed, using the separate meaning of the Yogacarabhumi-sastra, saying that Bodhisattvas who ascend the grounds leave the ego-obstruction of ordinary people and sever the two views of existence and non-existence. How can this resolve this sutra passage? Question: What is the fault in saying this? Answer: The Sravaka Teaching (zangjiao) and Common Teaching (tongjiao) sever all afflictions of views when they attain the Path, and the Separate Teaching severs the views outside the realms when they ascend the grounds. These are not worthy of praising the merits of a successor Bodhisattva. The Upasaka Precept Sutra says that Bodhisattvas of the Ninth Ground sever the habits of afflictions of views, and Bodhisattvas of the Tenth Ground sever the habits of afflictions of love. The Bodhisattvabhumi Sutra says that one leaves all views and attains pure dhyana. These are based on the realm of Bodhisattvas of Equal Enlightenment. Therefore, now we use the viewpoint of the Perfect Teaching to explain this, in order to resolve this sutra passage, and the meaning of the Perfect Teaching's severance of afflictions becomes even clearer. 'Expounding the Dharma' to 'beyond measure' is the second formal explanation of expounding the Dharma, praising the merit of transforming others. First,

雙舉兩譬嘆化他成就。后一總嘆化他功德。初譬雲師子吼者名決定說。說諸眾生皆有佛性。演法無畏者。演之言廣心無怯弱故名無畏。能於四不可說以四悉赴緣廣起四教。猶師子吼譬演實相甘露法門得無所畏也。如師子吼時非但不畏禽獸。亦能令香象失糞飛者墮落。此諸菩薩演甘露法非但于諸魔外及諸眾生心無怯弱。亦能令魔外失愛見糞高心墮落。亦令一切愛見皆滅。

其所講說乃如雷震。次譬雨甘露法雨能令生善。大論具出四種法師。雷喻多聞雨喻美行具在論文。今明雷以驚蟄雨以潤生。說甘露法雨震八音雷。用驚二邊邪見之蟄。使一切善根萌芽開發。謂三草二木一地所生。使一切行人宿善開發故也。

無有量已過量二句次總嘆化他功德。無有量者。此諸菩薩神通智慧放光說法十方所化無有限量。七種方便所不能量。已過量者過圓十地所化之量也。

集眾法寶下三進修化他法。明諸菩薩化功雖大。未證極果。猶須進修化他之法。即是等覺。千萬億劫入重玄門修化他行。重玄門者地持云。入住起力禪舍復入力禪。入者從凡心入一切法門乃至上地。起力者從等覺地起入一切法門。住者隨住一法門即住一切法門。舍復入力者百千萬億劫重修也。故法華彌勒嘆下方菩薩云。善入出住無量百千三昧等。如海

導師者。將導眾人入海采寶眾人得寶。亦已自獲。菩薩入生死海非但能令眾生得佛法寶。化功歸己入重玄門法利亦多。故此經云不入大海不得無價寶珠。菩薩不入煩惱巨海則不能得一切智寶。了達諸法者。入重玄門內慧增進了達。是智之異名。諸法即十界之法也。深妙之義者十法界法二諦三諦之理甚深。故名為深。見三德不縱不橫故名妙也。善知至所行二句正明菩薩住重玄門。增進外見所化眾生根緣。此諸菩薩得真天眼常在三昧。不以二相見諸眾生。死此生彼名往。死彼生此名來。言所趣者知善惡業緣之因趣受報好醜之果。及心所行者用種智之力知其宿世習因所行。三草二木一地所生根性不同。三草二木即七方便。一地所生即圓根緣。前明用藥今明知病。既識藥知病即能隨病授藥。故知住重玄門化他之德轉深大也。

近無等等下三約鄰果嘆德為三。一嘆自行。二嘆化他。三總釋成。自行為二。一嘆智德二嘆斷德。初為二。一總二別。一總嘆自行智德者。即近無等等佛自在慧。言無等等者十方諸佛無與等者。今等諸佛故言無等等也。約理者實相之理無能與等。

佛種智圓極能等實相。故言無等等。又若圓教初住雖發真見理得無等法。猶有四十一品無明去妙寶尚遠。不名鄰果。約佛約理猶非近無等。豈得與無

【現代漢語翻譯】現代漢語譯本：導師的作用，是將眾人引導到大海中去採寶，眾人得到寶藏，導師自己也已經有所收穫。菩薩進入生死之海，不僅能夠使眾生獲得佛法之寶，而且教化之功也歸於自身，進入重玄之門，獲得的法益也很多。因此這部經中說，『不入大海，不得無價寶珠。』菩薩不進入煩惱的巨大海洋，就不能獲得一切智慧之寶。『了達諸法』的人，進入重玄之門，內在的智慧增長並通達，這是智慧的另一種名稱。諸法，就是十法界之法。『深妙之義』是指十法界之法的二諦、三諦之理非常深奧，所以稱為『深』。見到法身、般若、解脫三德不縱不橫，所以稱為『妙』。『善知至所行』這兩句，正是說明菩薩安住于重玄之門，增進對外所教化眾生的根基和因緣。這些菩薩得到真正的天眼，常在三昧之中，不以二相來看待眾生。死於此處，生於彼處，名為『往』；死於彼處，生於此處，名為『來』。所說的『所趣』，是知道善惡業緣的因，以及趣向接受報應好壞的果。『及心所行』，是用種智的力量，知道他們過去世的習氣因緣所行。三草二木在一塊土地上生長，根性不同。三草二木是指七方便，一塊土地上生長是指圓頓根緣。前面說明用藥，現在說明知道病情。既然認識藥物，知道病情，就能隨著病情給予藥物。所以知道安住于重玄之門，教化他人的功德更加深刻廣大。接近無等等以下三段，大約從鄰近佛果的角度讚歎菩薩的功德，分為三部分：一是讚歎菩薩的自行功德，二是讚歎菩薩的化他功德，三是總的解釋和成就。自行功德又分為兩部分：一是讚歎智德，二是讚歎斷德。首先是讚歎智德，又分為總說和別說。首先總的讚歎自行智德，就是接近無等等佛的自在智慧。所說的『無等等』，是指十方諸佛沒有可以與之相等的，現在（菩薩的智慧）等同於諸佛，所以說『無等等』。從理上來說，實相之理沒有可以與之相等的。佛的種智圓滿到極點，能夠等同於實相，所以說『無等等』。另外，如果圓教的初住菩薩雖然發起了真正的見地，在理上得到了無等之法，但還有四十一品無明沒有斷除，距離妙覺寶位還很遙遠，不能稱為鄰近佛果。無論是從佛的角度，還是從理的角度來說，都還不是接近無等等，怎麼能與無等等相比呢？

【English Translation】 English version: A guide's role is to lead people into the sea to collect treasures. When the people obtain the treasures, the guide himself has also gained something. When a Bodhisattva enters the sea of birth and death, not only can he enable sentient beings to obtain the treasures of the Buddha's teachings, but the merit of his transformation also returns to himself. Entering the gate of profound mystery, the benefits of the Dharma are also numerous. Therefore, this sutra says, 'Without entering the great sea, one cannot obtain priceless jewels.' If a Bodhisattva does not enter the vast ocean of afflictions, he cannot obtain the treasure of all wisdom. One who 'understands all dharmas,' entering the gate of profound mystery, has his inner wisdom increased and becomes thoroughly enlightened. This is another name for wisdom. 'All dharmas' refers to the dharmas of the ten realms. 'The profound and subtle meaning' refers to the profoundness of the two truths and three truths of the ten realms, hence it is called 'profound.' Seeing the three virtues of Dharmakaya, Prajna, and liberation as neither vertical nor horizontal, it is called 'subtle.' The two sentences 'knowing well where to go and what to do' precisely illustrate that the Bodhisattva dwells in the gate of profound mystery, enhancing the roots and conditions of the sentient beings he transforms externally. These Bodhisattvas obtain true heavenly eyes and are constantly in Samadhi, not seeing sentient beings with dualistic views. Dying here and being born there is called 'going'; dying there and being born here is called 'coming.' What is meant by 'where to go' is knowing the causes of good and evil karmic conditions, and the consequences of going to receive good or bad retribution. 'And what the mind does' is using the power of seed wisdom to know the habits and causes of past lives. The following three sections, starting with 'near the unequalled,' roughly praise the Bodhisattva's merits from the perspective of being close to Buddhahood, divided into three parts: first, praising the Bodhisattva's merits of self-cultivation; second, praising the Bodhisattva's merits of transforming others; and third, a general explanation and accomplishment. The merits of self-cultivation are further divided into two parts: first, praising wisdom; and second, praising severance. First, praising wisdom, which is further divided into general and specific. First, a general praise of the wisdom of self-cultivation, which is being close to the unequalled Buddha's unhindered wisdom. What is meant by 'unequalled' is that none of the Buddhas in the ten directions can be compared to it. Now (the Bodhisattva's wisdom) is equal to the Buddhas, so it is called 'unequalled.' From the perspective of principle, the principle of reality cannot be compared to anything. The Buddha's seed wisdom is perfect to the extreme, capable of being equal to reality, so it is called 'unequalled.' Furthermore, if a Bodhisattva of the initial dwelling in the perfect teaching, although having initiated true insight and obtained the unequalled Dharma in principle, still has forty-one grades of ignorance that have not been severed, and is still far from the position of wonderful enlightenment, he cannot be called near the fruit of Buddhahood. Whether from the perspective of the Buddha or from the perspective of principle, it is still not close to the unequalled, how can it be compared to the unequalled?

等等。金剛心菩薩約佛約理皆近故言近無等。見理已圓故云無等等也。若約教傳作可知。

十力無畏十八不共別嘆自行智德。如大論解。此有二。一云菩薩自有無畏不共。二云菩薩分得佛力無畏不共。補處如十四日月。佛如十五日月。相鄰近也。若約教者如三藏。明十力無畏名同大乘。毗曇釋不共法別立名教。故大論彈云。力無畏名既同大乘。不共何得別立。今但約斷伏分別同異。名義非妨。通教約照二諦。八地分得十力無畏等。故云近無等。十地如佛故云無等等。別教初地分得十力等法名近無等。十地所得十力等法名無等等。圓教初住已上分得力無畏不共等法名近無等。華嚴明初住。云得如來是處非處等十力智也。今取至等覺位乃至近無等。近佛十力無畏等法也。因用已圓即無等等也。前教並非云。佛自在慧者佛慧中無無明。故究竟自在。菩薩雖有無明猶如微煙。將得佛慧故以此為嘆也。

關閉一切諸惡趣門此嘆自行斷德。惡趣門者惡趣雖多不出二種緣集。藏通見空關閉有為惡趣之門。別圓見不空關閉無為惡趣之門。此諸菩薩見中道之源能閉有無一切諸惡趣門。或屬嘆化他關閉眾生諸惡趣門也。

而生至服行二嘆化他。若開修羅即是六道。若三藏帶結愿生。或用神通示五道身。于染凈土教化眾生

【現代漢語翻譯】現代漢語譯本：等等。金剛心菩薩（Vajra Heart Bodhisattva）約佛約理都接近，所以說『近無等』。見到真理已經圓滿，所以說『無等等』。如果從教義傳承來說，是可以理解的。

『十力』（Ten Powers）、『無畏』（Four Fearlessnesses）、『十八不共法』（Eighteen Unique Qualities of a Buddha）是分別讚歎菩薩的自行智德。如《大智度論》（Mahaprajnaparamita-sastra）所解釋。這裡有兩種說法。一種說法是菩薩自有無畏和不共法。另一種說法是菩薩分得了佛的十力、無畏和不共法。補處菩薩（Bodhisattva destined to Buddhahood in the next life）如十四日的月亮，佛如十五日的月亮，是相鄰近的。如果從教義來說，如三藏教（Tripitaka teaching）說明十力無畏的名稱與大乘相同。《毗曇》（Abhidharma）解釋不共法，另立名稱教義。所以《大智度論》批評說，十力無畏的名稱既然與大乘相同，不共法為何要另立？現在只從斷除和降伏來分別同異，名稱和意義沒有妨礙。通教（Common Teaching）約照二諦（Two Truths），八地菩薩分得十力無畏等，所以說『近無等』。十地菩薩如佛，所以說『無等等』。別教（Distinct Teaching）初地菩薩分得十力等法，名為『近無等』。十地菩薩所得十力等法，名為『無等等』。圓教（Perfect Teaching）初住菩薩以上分得力無畏不共等法，名為『近無等』。《華嚴經》（Avatamsaka Sutra）說明初住菩薩，說得到如來的『是處非處』等十力智。現在取至等覺位，乃至『近無等』，是接近佛的十力無畏等法。因地修行已經圓滿，就是『無等等』。前教並非說，佛的自在慧，是佛的智慧中沒有無明，所以究竟自在。菩薩雖然有無明，猶如微煙，將要得到佛的智慧，所以以此來讚歎。

『關閉一切諸惡趣門』，這是讚歎菩薩的自行斷德。惡趣門，惡趣雖然多，但不超出兩種緣起聚集。藏教（Tripitaka Teaching）和通教見空，關閉有為法的惡趣之門。別教和圓教見不空，關閉無為法的惡趣之門。這些菩薩見到中道之源，能關閉有和無的一切諸惡趣門。或者屬於讚歎化他，關閉眾生的一切諸惡趣門。

『而生』至『服行』，這是讚歎化他。如果開修羅道（Asura realm），就是六道（Six Realms）。如果三藏教帶業往生，或者用神通示現五道之身，在染凈土教化眾生。

【English Translation】 English version: Etc. Vajra Heart Bodhisattva (Vajra Heart Bodhisattva) is close to the Buddha and the principle, so it is said 'near without equal'. Seeing the truth has been fulfilled, so it is said 'without equal'. If it is from the transmission of teachings, it can be understood.

'Ten Powers' (Ten Powers), 'Fearlessnesses' (Four Fearlessnesses), 'Eighteen Unique Qualities of a Buddha' (Eighteen Unique Qualities of a Buddha) are respectively praising the Bodhisattva's self-cultivation wisdom and virtue. As explained in the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra). There are two statements here. One statement is that the Bodhisattva has its own fearlessness and unique qualities. Another statement is that the Bodhisattva has obtained the Buddha's ten powers, fearlessness, and unique qualities. The Bodhisattva destined to Buddhahood in the next life (Bodhisattva destined to Buddhahood in the next life) is like the moon on the fourteenth day, and the Buddha is like the moon on the fifteenth day, which are adjacent. If it is from the teachings, such as the Tripitaka teaching (Tripitaka teaching) explains that the names of the ten powers and fearlessness are the same as Mahayana. The Abhidharma (Abhidharma) explains the unique qualities and establishes another name for the teachings. Therefore, the Mahaprajnaparamita-sastra criticizes that since the names of the ten powers and fearlessness are the same as Mahayana, why should the unique qualities be established separately? Now, only distinguish the similarities and differences from the elimination and subduing, and the names and meanings are not hindered. The Common Teaching (Common Teaching) illuminates the Two Truths (Two Truths), and the eighth-ground Bodhisattva obtains the ten powers, fearlessness, etc., so it is said 'near without equal'. The tenth-ground Bodhisattva is like the Buddha, so it is said 'without equal'. The Distinct Teaching (Distinct Teaching) first-ground Bodhisattva obtains the ten powers and other dharmas, which is called 'near without equal'. The ten powers and other dharmas obtained by the tenth-ground Bodhisattva are called 'without equal'. The Perfect Teaching (Perfect Teaching) first-dwelling Bodhisattva and above obtains the power, fearlessness, unique qualities and other dharmas, which is called 'near without equal'. The Avatamsaka Sutra (Avatamsaka Sutra) explains the first-dwelling Bodhisattva, saying that he has obtained the Tathagata's 'right place and wrong place' and other ten power wisdom. Now take it to the position of equal enlightenment, and even 'near without equal', which is close to the Buddha's ten powers, fearlessness and other dharmas. The practice in the cause ground has been fulfilled, which is 'without equal'. The previous teaching does not say that the Buddha's self-existent wisdom is that there is no ignorance in the Buddha's wisdom, so it is ultimately self-existent. Although the Bodhisattva has ignorance, it is like a wisp of smoke, and he is about to obtain the Buddha's wisdom, so he is praised for this.

'Closing all the doors of evil destinies', this is praising the Bodhisattva's self-cultivation and cutting off virtues. The doors of evil destinies, although there are many evil destinies, do not exceed the gathering of two kinds of conditions. The Tripitaka Teaching (Tripitaka Teaching) and the Common Teaching see emptiness and close the doors of evil destinies of conditioned dharmas. The Distinct Teaching and the Perfect Teaching see non-emptiness and close the doors of evil destinies of unconditioned dharmas. These Bodhisattvas see the source of the Middle Way and can close all the doors of evil destinies of existence and non-existence. Or it belongs to praising the transformation of others and closing all the doors of evil destinies of sentient beings.

'And born' to 'serving practice', this is praising the transformation of others. If the Asura realm (Asura realm) is opened, it is the Six Realms (Six Realms). If the Tripitaka Teaching is reborn with karma, or uses supernatural powers to show the body of the five paths, and teaches sentient beings in the defiled and pure lands.

。通教七地界內結盡。愿扶余習五道示身。亦神通生也。別地已上圓住已上得一身無量身。清凈妙法身湛然應一切。即是二十五三昧力薰生二十五有也。今是補處慈善冥薰隨機應現五道利生。義論亦現界外諸土之身。化彼眾生。為大醫王善療眾病者。既生五道意在利物治眾生病。對小明大。三教菩薩及圓下地皆是小。醫今諸菩薩力用鄰佛名大醫王。治界內外不善業病。應病與樂者用四悉檀說四法藥。令得服行者眾生聞法斷界內外結。得大小乘聖道解脫。

無量功德至不唐捐三總釋成鄰果嘆得。無量功德皆成就者釋自行滿。無量佛土皆嚴凈釋化他滿。其見聞者無不蒙益者。法身非色非聲隨感見聞。必獲其益。令得世間出世間樂。諸有所依亦不唐捐者。唐虛捐棄亦失也。釋自行者隨心所行任運契理必成勝因。感果不失故不虛棄也。釋化他者眾生雖不入第一義不失三悉檀。歸向生善破惡獲利。及化功歸己並不虛棄。

如是一切功德皆悉具足三結成嘆德。如上所嘆皆悉成就。若依南北摘句配地豈得一切皆悉具足。一家解釋理自冥會。又解菩薩功德無量無邊。如上所嘆數十句耳。豈可具述。

其名曰下說法王子四累名證成同聞。雖嘆勝德不的顯名莫知其人。故略出五十二人以證同聞也。若約四教事轉繁多。今

【現代漢語翻譯】現代漢語譯本：通教菩薩在七地（七地，指菩薩修行過程中的七個階段）界內斷盡煩惱。愿以剩餘的習氣在五道（五道，指天道、人道、阿修羅道、畜生道、地獄道）中示現身形，這也是神通所生。別教菩薩在別地（別地，指高於七地的菩薩修行階段）以上，圓教菩薩在圓住（圓住，指圓教菩薩的修行階段）以上，能得一身無量身。清凈妙法身湛然應一切，即是二十五三昧（二十五三昧，指多種禪定狀態）力薰生二十五有（二十五有，指欲界、色界、無色界中的二十五種存在狀態）。現在是補處菩薩（補處菩薩，指下一位將成佛的菩薩，即彌勒菩薩）以慈善之心暗中薰陶，隨機應現在五道中利益眾生。義理上說，也顯現在界外諸佛國土的身形，化度那些眾生，如同大醫王善於治療各種疾病。既然生在五道，意在利益眾生，醫治眾生疾病。對比小乘而顯大乘。三教菩薩及圓教下地菩薩都是小醫，現在諸菩薩力用接近佛，名為大醫王，治療界內外不善業病，應眾生之病給予快樂，用四悉檀（四悉檀，指世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）說四法藥（四法藥，指佈施、愛語、利行、同事），使眾生聞法斷界內外之結，得大小乘聖道解脫。無量功德至不唐捐，用三種方式總釋，成就鄰近佛果的讚歎。『無量功德皆成就』，解釋自行圓滿。『無量佛土皆嚴凈』，解釋化他圓滿。『其見聞者無不蒙益』，法身非色非聲，隨感而見聞，必定獲得利益，使得到世間和出世間的快樂。『諸有所依亦不唐捐』，唐是虛，捐是棄，也是失去。解釋自行，隨心所行，任運契合真理，必定成就殊勝的因，感果不失，所以不虛棄。解釋化他，眾生雖不入第一義諦，也不失三悉檀（三悉檀，指世界悉檀、各各為人悉檀、對治悉檀），歸向生善破惡獲得利益，以及化度功德歸於自己，都不虛棄。『如是一切功德皆悉具足』，用三種方式總結，讚歎功德。如上所讚歎的都成就了。如果按照南北宗摘句來配地，怎麼能一切都具足呢？一家的解釋，道理自然暗合。又解釋菩薩功德無量無邊，如上所讚歎的不過數十句罷了，怎麼能全部述說呢？『其名曰』以下，說法王子等四類名號，證明共同聽聞。雖然讚歎殊勝功德，但不明確顯示名號，就不知道是誰。所以略微列出五十二人來證明共同聽聞。如果按照四教（四教，指藏教、通教、別教、圓教）來分析，事情就變得繁瑣多了。現在。

【English Translation】 English version: The Tongjiao (Tongjiao, a specific teaching in Tiantai Buddhism) Bodhisattva exhausts all afflictions within the realm of the Seven Grounds (Seven Grounds, referring to the seven stages in the Bodhisattva's path). They vow to manifest bodies in the Five Paths (Five Paths, referring to the realms of gods, humans, asuras, animals, and hell) with remaining habitual energies, also born from supernatural powers. Bodhisattvas beyond the Separate Ground (Separate Ground, referring to higher stages than the Seven Grounds) and those above the Perfect Dwelling (Perfect Dwelling, referring to a stage in the Perfect Teaching) attain one body as limitless bodies. The pure and wonderful Dharma body responds serenely to everything, which is the twenty-five Samadhi (twenty-five Samadhi, referring to various states of meditative absorption) powers imbuing the twenty-five existences (twenty-five existences, referring to the twenty-five states of being in the desire, form, and formless realms). Now, the Bodhisattva destined for Buddhahood (Bodhisattva destined for Buddhahood, referring to the next Buddha, Maitreya) subtly influences with compassion, responding and appearing in the Five Paths to benefit beings. According to the doctrine, they also manifest bodies in lands beyond this realm, transforming those beings, like a great physician skilled in curing all diseases. Since they are born in the Five Paths, their intention is to benefit beings and cure their illnesses. Contrasting with the Small Vehicle reveals the Great Vehicle. The Bodhisattvas of the Three Teachings and those in the lower grounds of the Perfect Teaching are small physicians. Now, the power and function of these Bodhisattvas are close to the Buddha, named the Great Physician King, curing the illnesses of unwholesome karma within and beyond this realm, giving happiness according to the illness, using the Four Siddhantas (Four Siddhantas, referring to the worldly, individual, remedial, and ultimate Siddhantas) to speak the Four Dharma Medicines (Four Dharma Medicines, referring to giving, kind speech, beneficial action, and cooperation), enabling beings who hear the Dharma to sever the bonds within and beyond this realm, attaining liberation through the holy paths of the Small and Great Vehicles. 『Limitless merits to not being in vain,』 explained in three ways, praising the attainment of the near-Buddha fruit. 『Limitless merits are all accomplished,』 explains the perfection of self-cultivation. 『Limitless Buddha lands are all adorned and purified,』 explains the perfection of transforming others. 『Those who see or hear are all benefited,』 the Dharma body is neither form nor sound, perceived through feeling and hearing, surely obtaining benefit, enabling them to attain worldly and otherworldly happiness. 『All that is relied upon is also not in vain,』『Tang』 means empty, 『Juan』 means abandoned, also lost. Explaining self-cultivation, whatever is done according to the mind, naturally accords with truth, surely accomplishing superior causes, the fruition is not lost, therefore not in vain. Explaining transforming others, although beings do not enter the first principle, they do not lose the Three Siddhantas (Three Siddhantas, referring to the worldly, individual, and remedial Siddhantas), turning towards generating good and breaking evil, obtaining benefit, and the merit of transformation returns to oneself, not in vain. 『Thus, all merits are fully complete,』 summarized in three ways, praising the virtues. All that is praised above is accomplished. If according to the Northern and Southern schools extracting phrases to match the grounds, how could everything be fully complete? The explanation of one school, the principles naturally coincide. Also explaining that the merits of the Bodhisattva are limitless and boundless, what is praised above is only a few dozen phrases, how can it all be described? 『Their names are,』 below, the four categories of names such as Dharma Prince, proving the common hearing. Although praising the superior virtues, without clearly showing the names, one would not know who they are. Therefore, briefly listing fifty-two people to prove the common hearing. If analyzed according to the Four Teachings (Four Teachings, referring to the Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching), things would become much more complicated. Now.

略就三觀釋名足知大況。等者以二觀入中。即是平等故云等觀。不等者但照二諦無量殊別不等觀。等不等者正觀中道雙照二諦。入中名等照二不等。體用合論名等不等。須用六即則不混濫。一切眾生即是實相名理等觀。聞實相名深知其理是名字等觀。若觀中道通達無礙即觀行等觀。發相似解。即相似等觀。若發真明名分證等觀窮實相源名究竟等觀。今此乃是分證位鄰究竟故名等觀也。不得聞觀心即是。而便混濫生增上慢作菩薩旃陀羅。若不受此語即是不信諸大乘經了義之說。下去一一名下皆先加一心三觀。然後依文。如言一心三觀即能觀心性等。定自在王者能觀心性名為上定。得此上定於一切法即得自在。如世國王。法自在者正觀三諦心無滯礙。於十法界法而得自在。法相者觀十法界三諦法相。光明者此之慧光能顯實相故也。光嚴者心智光明莊嚴法身也。大嚴者觀於心性。其性廣博猶如虛空。境大智大以嚴法身。寶積者。觀心雖空而具足萬行。萬行眾寶積之於理。故名寶積。辨積者與法性相應即具四辨蘊積也。寶手者觀心成就即具權實二智之寶手也。寶印手者觀實相印印觀智手也。常舉手者正觀心手上求佛果。常下手者觀智之手即無緣大慈下化眾生也。常慘者住正觀心悲愍眾生。喜根者得如來藏大喜遍心。喜王者得中

【現代漢語翻譯】現代漢語譯本略述三觀（空觀、假觀、中觀）的釋名，就足以瞭解其大概情況。『等』是指以二觀（空觀、假觀）入于中道，即是平等，所以稱為等觀。『不等』是指只照了二諦（真諦、俗諦）無量殊別的差別，是不等觀。『等不等』是指正觀中道，同時照了二諦，入于中道名為『等』，照了二諦的差別名為『不等』。從體和用的角度合起來說，就稱為『等不等』。必須用六即（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）來區分，才不會混淆錯亂。一切眾生當下就是實相，這稱為理即等觀。聽聞實相之名，深深瞭解其中的道理，這是名字即等觀。如果觀中道，通達無礙，這是觀行即等觀。發起相似的理解，這是相似即等觀。如果發起真實的智慧，這稱為分證即等觀。窮盡實相的根源，這稱為究竟即等觀。現在這裡是分證位，接近究竟位，所以稱為等觀。不能聽到觀心就以為自己是，從而混淆錯亂，生起增上慢，成為菩薩中的旃陀羅（賤民）。如果不接受這些話，就是不相信諸大乘經典了義的說法。下面一個一個地解釋，每一名下都先加上一心三觀，然後依據經文。例如說一心三觀，就能觀心性等。定自在王（Samadhi-vikrīḍita-rāja）是指能觀心性，名為上定。得到這種上定，對於一切法就能得到自在，如同世間的國王。法自在者（Dharma-vikrīḍita）是指正觀三諦，心中沒有滯礙，對於十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的法而得到自在。法相（Dharma-lakṣaṇa）是指觀察十法界的三諦法相。光明（Prabhā）是指這種智慧之光能顯現實相的緣故。光嚴（Prabhā-vyūha）是指心智光明莊嚴法身。大嚴（Mahā-vyūha）是指觀於心性，其性廣博猶如虛空，境大智大，以此來莊嚴法身。寶積（Ratna-kūṭa）是指觀察心雖然是空，卻具足萬行，萬行眾寶積聚于理體之中，所以名為寶積。辨積（Pratibhāna-kūṭa）是指與法性相應，就具足四種辯才的蘊積。寶手（Ratna-pāṇi）是指觀心成就，就具足權實二智的寶手。寶印手（Ratna-mudrā-hasta）是指觀實相之印，印在觀智之手上。常舉手（Sada-utthita-hasta）是指正觀心性，手上求佛果。常下手（Sada-avanāmita-hasta）是指觀智之手，即無緣大慈，下化眾生。常慘（Sada-dīna）是指安住于正觀心，悲憫眾生。喜根（Harṣa-mūla）是指得到如來藏（Tathāgatagarbha），大喜遍滿內心。喜王（Harṣa-rāja）是指得到中道。

【English Translation】 English version Briefly explaining the names of the Threefold Contemplation (emptiness, provisional existence, and the Middle Way) is sufficient to understand their general situation. 'Equal' refers to entering the Middle Way with the two contemplations (emptiness and provisional existence), which is equality, hence it is called the Equal Contemplation. 'Unequal' refers to only illuminating the immeasurable and distinct differences of the Two Truths (ultimate truth and conventional truth), which is the Unequal Contemplation. 'Equal and Unequal' refers to correctly contemplating the Middle Way, simultaneously illuminating the Two Truths. Entering the Middle Way is called 'Equal,' and illuminating the differences of the Two Truths is called 'Unequal.' Combining the aspects of substance and function, it is called 'Equal and Unequal.' It is necessary to use the Six Identities (identity in principle, identity in name, identity in practice, identity in resemblance, identity in partial realization, and identity in ultimate realization) to distinguish them, so that they are not confused and disordered. All sentient beings are immediately the Reality, which is called the Identity in Principle Equal Contemplation. Hearing the name of Reality and deeply understanding the principle within it is the Identity in Name Equal Contemplation. If one contemplates the Middle Way, penetrating and unobstructed, this is the Identity in Practice Equal Contemplation. Arousing a similar understanding is the Identity in Resemblance Equal Contemplation. If one arouses true wisdom, this is called the Identity in Partial Realization Equal Contemplation. Exhausting the source of Reality is called the Identity in Ultimate Realization Equal Contemplation. Here, it is the position of partial realization, close to the position of ultimate realization, so it is called the Equal Contemplation. One must not hear about contemplating the mind and then assume oneself to be it, thereby causing confusion and disorder, arousing arrogance, and becoming a caṇḍāla (outcaste) among Bodhisattvas. If one does not accept these words, it is not believing in the definitive teachings of the Great Vehicle Sutras. Below, each one is explained one by one, and under each name, the One Mind Threefold Contemplation is first added, and then according to the text. For example, saying the One Mind Threefold Contemplation, one can contemplate the nature of the mind, etc. Samadhi-vikrīḍita-rāja (定自在王, King of Samadhi Play) refers to being able to contemplate the nature of the mind, which is called Superior Samadhi. Obtaining this superior samadhi, one obtains freedom over all dharmas, like a king in the world. Dharma-vikrīḍita (法自在, Dharma Play) refers to correctly contemplating the Three Truths, with no obstruction in the mind, and obtaining freedom over the dharmas of the Ten Dharma Realms (hell-beings, hungry ghosts, animals, asuras, humans, gods, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas). Dharma-lakṣaṇa (法相, Dharma Characteristics) refers to observing the Dharma characteristics of the Three Truths of the Ten Dharma Realms. Prabhā (光明, Light) refers to the fact that this light of wisdom can reveal Reality. Prabhā-vyūha (光嚴, Light Array) refers to the light of wisdom adorning the Dharma body. Mahā-vyūha (大嚴, Great Array) refers to contemplating the nature of the mind, whose nature is vast like space, with great realm and great wisdom, using this to adorn the Dharma body. Ratna-kūṭa (寶積, Jewel Heap) refers to observing that although the mind is empty, it is complete with myriad practices, and the myriad practices and jewels accumulate in the principle, so it is called Jewel Heap. Pratibhāna-kūṭa (辨積, Eloquence Heap) refers to being in accordance with the Dharma nature, one is complete with the accumulation of the four kinds of eloquence. Ratna-pāṇi (寶手, Jewel Hand) refers to the accomplishment of contemplating the mind, one is complete with the jewel hand of the two wisdoms of provisional and real. Ratna-mudrā-hasta (寶印手, Jewel Seal Hand) refers to the seal of contemplating Reality, sealed on the hand of contemplative wisdom. Sada-utthita-hasta (常舉手, Always Raised Hand) refers to correctly contemplating the mind, with the hand seeking the fruit of Buddhahood. Sada-avanāmita-hasta (常下手, Always Lowered Hand) refers to the hand of contemplative wisdom, which is unconditioned great compassion, transforming sentient beings below. Sada-dīna (常慘, Always Compassionate) refers to abiding in the correct contemplation of the mind, being compassionate to sentient beings. Harṣa-mūla (喜根, Joy Root) refers to obtaining the Tathāgatagarbha (如來藏, Buddha-nature), with great joy pervading the mind. Harṣa-rāja (喜王, Joy King) refers to obtaining the Middle Way.

法喜所愿自在如世王也。辨音者分別十界殊方異音通達無礙。虛空藏者觀於心性。猶如虛空無所積聚乃名為藏。執寶炬者觀道品寶炬照顯心源也。寶勇者見諸法寶能于生死意而有勇。寶見者觀實相寶了了見性。帝網者譬如帝釋網目無量。正觀三諦具足無量諸法之網。網諸煩惱及諸眾生。明網者正觀心性。智網光明網諸煩惱及諸眾生。無緣觀者觀於心性。真修體顯無緣無念寂而常觀。慧積者觀于實相。具智慧聚。寶勝者正觀之寶。勝方便之寶。天王者得第一義天自在如王。壞魔者觀於心效能壞二邊八魔。電德者見中道迅速即成三德。如夜見電光即得見道。自在王者得真我性。於一切法自在如王。功德相嚴者正觀心性具一切法莊嚴法身。師子吼者得見佛性成師子吼三昧也。雷音者正觀心性中道。多聞美行如雷震吼。驚一切二邊冰執蟄也。山相擊音者如二山相擊音遍四方。境智相應出四辨之音也。香象者無煩惱毒臭。能以慈力荷負一切。白香象者法性之本本無黑惡。理凈智凈五分身香起諸慈悲荷負一切。如白香象。常精進者見法性常住成無作正勤。不休息者觀空不空不住偏空化城而休息也。妙生者觀於心性不生。則一切法不生而般若妙生。華嚴者福慧因華莊嚴法身。觀世音者如請觀音云。觀於心脈使想一處即見觀世音也。得

大勢者正觀心性降制界內外魔怨外道。梵網者正觀清凈法網。網諸煩惱及一切眾生。寶杖者具福慧二種為寶杖。策發進趣菩提果所。又云眾生憑杖求入中道也。無勝者得實相法世出世智莫之能勝。嚴土者心凈則佛土凈也。金髻者實相慧明如金。髻者即權智也。以嚴心首故云金髻。珠髻者即實相智慧。如法華王。解髻中明珠與之與之者權智也。彌勒者得無緣慈慈攝一切也。文殊師利者若見佛性即具三德。不縱不橫故云妙德。如是等菩薩隨觀標名引物歸心。一人各具一切觀門。名字互通。即字等語等身等法等。如是解者於心觀中見諸佛菩薩。故法華云。若人有能信汝所說則為見我。亦見於汝及比丘僧並諸菩薩。華嚴云十方諸如來同共一法身一見一智慧。力無畏亦然。故諸佛菩薩皆約觀心明也。問凡夫觀心何得用釋佛菩薩義。答此經云。諸佛解脫當於眾生心行中求。若執文字離心而求佛菩薩解脫者。可謂抱石投淵夜遊去燭。

如是等三萬二千人第五大段結眾數。問此諸菩薩定皆是十地等覺位不。答北方諸師從初地至十地。南土諸師云是八地九地十地也。復有師例如大品云。皆補處也。今謂不爾。前明本跡高下莫測何須定判。

維摩經略疏卷第一大正藏第 38 冊 No. 1778 維摩經略疏

【現代漢語翻譯】現代漢語譯本：『大勢』（Mahāsthāmaprāpta，意為大勢至菩薩）是指以正觀來觀察心性，降伏界內外的一切魔怨和外道。『梵網』（Brahmajāla，意為梵網經）是指以正觀來觀察清凈的法網，這張網籠罩著各種煩惱和一切眾生。『寶杖』（Ratna-daṇḍa）是指具備福德和智慧兩種功德，如同寶貴的杖，策勵人們前進，趨向菩提果位。也有說法認為，眾生憑藉此杖，得以進入中道。『無勝』（Anuttara）是指證得實相之法，世間和出世間的智慧都無法勝過。『嚴土』（Vyūha-kṣetra）是指內心清凈，則佛土也清凈。『金髻』（Suvarṇa-śikhā）是指實相的智慧光明如黃金。『髻』（Śikhā）在這裡指權巧的智慧。用它來莊嚴心首，所以稱為金髻。『珠髻』（Maṇi-śikhā）是指實相的智慧，如同《法華經》中的法華王，解開髻中的明珠贈予他人，這贈予的明珠就是權巧的智慧。『彌勒』（Maitreya，意為慈氏菩薩）是指證得無緣大慈，以慈悲之心攝受一切眾生。『文殊師利』（Mañjuśrī，意為妙吉祥菩薩）是指如果見到佛性，就具備法身、般若、解脫三種功德，不縱不橫，所以稱為妙德。像這些菩薩，都是隨著所觀察的對象而標明名稱，引導眾生歸向自心。每個人都具備一切觀門，名字可以互相通用，即字相等、語相等、身相等、法相等。這樣理解，就能在心觀中見到諸佛菩薩。所以《法華經》說：『如果有人能夠相信你所說的話，那就是見到了我，也見到了你以及比丘僧和諸菩薩。』《華嚴經》說：『十方諸如來共同一個法身，一個見解，一個智慧，力量和無畏也是如此。』所以諸佛菩薩都是以觀心來闡明的。問：凡夫觀心，怎麼能用佛和菩薩的意義來解釋呢？答：這部經說：『諸佛的解脫應當在眾生的心行中尋求。』如果執著于文字，離開心而尋求佛菩薩的解脫，那就像抱著石頭投入深淵，在黑夜裡遊走卻熄滅了蠟燭一樣。像這樣等三萬二千人，是第五大段總結聽眾的數量。問：這些菩薩一定都是十地或等覺位的菩薩嗎？答：北方諸師認為是從初地到十地的菩薩。南方諸師認為是八地、九地、十地的菩薩。還有的師父舉例說，如同《大品般若經》所說，都是補處菩薩（下一尊佛）。我認為不是這樣。前面已經說明了本和跡的高下深淺難以測度，何必一定要確定他們的位次呢？《維摩經略疏》卷第一大正藏第 38 冊 No. 1778 《維摩經略疏》

【English Translation】 English version: 'Mahāsthāmaprāpta' (大勢至, meaning 'Great Strength Arrived') refers to using correct contemplation to observe the nature of the mind, subduing all demonic grievances and heretical paths within and beyond the realms. 'Brahmajāla' (梵網, meaning 'Brahma's Net') refers to using correct contemplation to observe the pure Dharma net, which encompasses all afflictions and all sentient beings. 'Ratna-daṇḍa' (寶杖, meaning 'Jewel Staff') refers to possessing both merits of fortune and wisdom, like a precious staff, encouraging people to advance and strive towards the fruit of Bodhi. It is also said that sentient beings rely on this staff to enter the Middle Way. 'Anuttara' (無勝, meaning 'Unsurpassed') refers to attaining the Dharma of true reality, which cannot be surpassed by worldly or supramundane wisdom. 'Vyūha-kṣetra' (嚴土, meaning 'Adorned Land') refers to the purity of the Buddha land when the mind is pure. 'Suvarṇa-śikhā' (金髻, meaning 'Golden Topknot') refers to the wisdom of true reality being as bright as gold. 'Śikhā' (髻, meaning 'Topknot') here refers to expedient wisdom. Using it to adorn the head of the mind is why it is called Golden Topknot. 'Maṇi-śikhā' (珠髻, meaning 'Jewel Topknot') refers to the wisdom of true reality, like the Dharma King in the Lotus Sutra, who unties the jewel from his topknot and gives it to others; this given jewel is expedient wisdom. 'Maitreya' (彌勒, meaning 'The Kind One') refers to attaining unconditional great compassion, embracing all sentient beings with compassion. 'Mañjuśrī' (文殊師利, meaning 'Gentle Glory') refers to possessing the three virtues of Dharmakāya, Prajñā, and liberation if one sees the Buddha-nature, neither vertical nor horizontal, hence called Wonderful Virtue. These Bodhisattvas are named according to the object of their contemplation, guiding beings back to their own minds. Each person possesses all contemplation methods, and the names can be used interchangeably, that is, the character is equal, the speech is equal, the body is equal, and the Dharma is equal. Understanding it this way, one can see all Buddhas and Bodhisattvas in the contemplation of the mind. Therefore, the Lotus Sutra says: 'If someone can believe what you say, then they have seen me, and they have also seen you, the Bhikṣu Sangha, and all the Bodhisattvas.' The Avataṃsaka Sutra says: 'All Tathāgatas in the ten directions share one Dharmakāya, one view, one wisdom, and the powers and fearlessness are also the same.' Therefore, all Buddhas and Bodhisattvas are explained in terms of contemplating the mind. Question: How can a common person's contemplation of the mind be used to explain the meaning of Buddhas and Bodhisattvas? Answer: This sutra says: 'The liberation of all Buddhas should be sought in the mind and actions of sentient beings.' If one clings to the words and seeks the liberation of Buddhas and Bodhisattvas apart from the mind, it is like throwing a stone into the abyss, or walking in the dark night with the candle extinguished. Like these thirty-two thousand people, this is the fifth major section summarizing the number of listeners. Question: Are these Bodhisattvas definitely Bodhisattvas of the Tenth Ground or Equal Enlightenment? Answer: The Northern teachers believe they are Bodhisattvas from the First Ground to the Tenth Ground. The Southern teachers believe they are Bodhisattvas of the Eighth, Ninth, and Tenth Grounds. Some teachers also cite examples, such as the Mahāprajñāpāramitā Sutra, saying that they are all successor Bodhisattvas (the next Buddhas). I think it is not so. It has already been explained earlier that the height and depth of the original and manifested forms are difficult to measure, so why must we determine their positions? Vimalakīrti-nirdeśa Sūtra, Abridged Commentary, Volume 1 Taishō Tripiṭaka, Volume 38, No. 1778, Vimalakīrti-nirdeśa Sūtra, Abridged Commentary

維摩經略疏卷第二

天臺沙門湛然略

佛國品之二

復有萬梵下三辨雜眾證成不謬。此中具有大小凡聖故名為雜。此有權實。實隨業生。若法身住二十五三昧。應跡受生此謂權也。故上嘆菩薩云。而生五道以現其身。又下文云眾生病則菩薩病。此諸天等預座聞經者今傍大經開為四句。彼云于戒緩者不名為緩。于乘緩者乃名為緩。解此多途。今取義便用通經文。但作四句。一戒乘俱急．二戒緩乘急．三戒急乘緩．四乘戒俱緩。若通論戒乘一切善法一切觀行皆通乘戒。今別判者三歸五戒十善八齋出家律儀。乃至定共能防身口遮惡道果得人天報名之為戒。若聞經生解。若觀智推尋四諦十二緣生無生理。智慧破惑運出三界。名之為乘。故大品云。有相之善不動不出。無相之善能動能出。但戒有粗細乘有大小。今為二別。一玄釋二帖文。玄釋為七。一值佛不同．二信法根性．三大小根性．四頓漸根性．五應跡同凡．六觀心．七化他。一戒乘緩急值佛不同者。正釋前四句。一戒乘俱急。戒急受人天報乘急見佛得道。即此經天人來會是也。二戒緩乘急。戒緩生三惡趣乘急值佛得道。今龍神等皆來聽法者是也。乃至說方等陀羅尼時。婆藪從地獄出將諸罪人共來聽法。又諸餓鬼亦來聽法。說大經時諸鬼神等悉皆來集。

【現代漢語翻譯】現代漢語譯本：《維摩經略疏》卷第二

天臺沙門湛然略

佛國品之二

『復有萬梵下』，以下三點辨明雜眾，以證實所說是真實不虛的。這裡既有大乘，也有小乘，既有凡夫，也有聖人，所以稱為『雜』。這裡有權巧和真實。真實是隨業力而生。如果法身安住於二十五種三昧之中，應化示現而受生，這稱為權巧。所以上面讚歎菩薩說：『而生五道以現其身。』又下文說：『眾生病則菩薩病。』這些天人等參與法會聽聞佛經，現在參照《大般涅槃經》開為四句來解釋。彼經云：『于戒律鬆懈的，不稱為鬆懈；于大乘佛法鬆懈的，才稱為鬆懈。』對此有多種解釋。現在取其義理，方便貫通經文。只作四句：一、戒律和大乘都精進；二、戒律鬆懈而大乘精進；三、戒律精進而大乘鬆懈；四、大乘和戒律都鬆懈。如果通論戒律和大乘，一切善法，一切觀行，都可以通於戒律和大乘。現在分別判別，三歸、五戒、十善、八齋、出家律儀，乃至定共戒，能夠防止身口意惡業，遮止墮入惡道，獲得人天果報，這稱之為戒律。如果聽聞佛經而生起理解，如果用觀智來推求四諦、十二因緣，生起無生法忍的智慧，能夠破除迷惑，運載眾生脫離三界，這稱之為大乘。所以《大品般若經》說：『有相的善法，不能動搖，不能出離；無相的善法，能夠動搖，能夠出離。』但是戒律有粗細之分，大乘有大小之別。現在分為二別：一、玄義解釋；二、貼文解釋。玄義解釋分為七點：一、值遇佛的不同；二、信法的根性；三、大小乘的根性；四、頓漸的根性；五、應跡示同凡夫；六、觀心；七、化他。一、戒律和大乘的鬆懈或精進，值遇佛的不同：正是解釋前面的四句。一、戒律和大乘都精進。戒律精進，受人天果報；大乘精進，見佛得道。就像這部經中的天人來集會就是這樣。二、戒律鬆懈而大乘精進。戒律鬆懈，生三惡趣；大乘精進，值遇佛得道。現在龍神等都來聽法就是這樣。乃至宣說方等陀羅尼時，婆藪（Vasubandhu，天親菩薩）從地獄出來，帶領著眾多的罪人一起來聽法。又諸餓鬼也來聽法。宣說《大般涅槃經》時，諸鬼神等都來集會。

【English Translation】 English version: Vimalakirti Sutra Commentary (Brief) - Scroll 2

By Shramana Zhanran of Tiantai

Chapter 2: The Buddha Land

『Furthermore, the myriad Brahmas below』 – the following three points distinguish the mixed assembly to verify the truthfulness of what is said. Here, there are both Mahayana and Hinayana, both ordinary beings and sages, hence it is called 『mixed』. Here, there are expedient and real aspects. The real arises from karma. If the Dharmakaya abides in the twenty-five samadhis, manifesting in response to conditions and taking birth, this is called expedient. Therefore, the sutra praises the Bodhisattvas above, saying: 『They are born in the five paths to manifest their bodies.』 And the text below says: 『When sentient beings are sick, the Bodhisattvas are sick.』 These devas and humans who participate in the assembly and listen to the sutra, now referring to the Mahaparinirvana Sutra, we can explain it in four sentences. That sutra says: 『One who is lax in precepts is not called lax; one who is lax in the Mahayana is called lax.』 There are many ways to interpret this. Now, we take the meaning that is convenient for connecting the sutra text. We only make four sentences: 1. Both precepts and Mahayana are diligent; 2. Precepts are lax, but Mahayana is diligent; 3. Precepts are diligent, but Mahayana is lax; 4. Both Mahayana and precepts are lax. If we discuss precepts and Mahayana in general, all good dharmas, all practices of contemplation, can be connected to precepts and Mahayana. Now, we distinguish them separately: the Three Refuges, the Five Precepts, the Ten Virtuous Actions, the Eight Precepts, the monastic precepts, and even the Samadhi-born precepts, which can prevent evil deeds of body, speech, and mind, prevent falling into evil paths, and obtain the rewards of humans and devas, this is called precepts. If understanding arises from listening to the sutra, if one uses contemplative wisdom to investigate the Four Noble Truths and the Twelve Links of Dependent Origination, and generates the wisdom of non-origination, which can break through delusion and transport sentient beings out of the Three Realms, this is called Mahayana. Therefore, the Mahaprajnaparamita Sutra says: 『Good deeds with form cannot move or go out; good deeds without form can move and go out.』 However, precepts have coarse and fine distinctions, and Mahayana has large and small distinctions. Now, we divide it into two distinctions: 1. Profound explanation; 2. Literal explanation. The profound explanation is divided into seven points: 1. Different encounters with the Buddha; 2. The nature of faith in the Dharma; 3. The nature of Mahayana and Hinayana; 4. The nature of gradual and sudden; 5. Manifesting in accordance with ordinary beings; 6. Contemplating the mind; 7. Transforming others. 1. The laxity or diligence of precepts and Mahayana, different encounters with the Buddha: This is precisely explaining the previous four sentences. 1. Both precepts and Mahayana are diligent. Diligent in precepts, one receives the rewards of humans and devas; diligent in Mahayana, one sees the Buddha and attains the Way. Just like the devas and humans gathering in this sutra. 2. Precepts are lax, but Mahayana is diligent. Lax in precepts, one is born in the three evil realms; diligent in Mahayana, one encounters the Buddha and attains the Way. Now, the nagas and spirits come to listen to the Dharma. Even when the Mahavaipulya Dharani was being proclaimed, Vasubandhu (Vasubandhu, Bodhisattva) came out of hell, leading many sinners to listen to the Dharma together. Also, the hungry ghosts came to listen to the Dharma. When the Mahaparinirvana Sutra was being proclaimed, all the ghosts and spirits gathered together.

又說大品時佛放光照地獄。舍報生六慾天來下聽法。皆是往昔戒緩乘急。問三惡道處云何得道。答少謂不得非都不得。大論云如身有黑黡雖非黑人非不有黑。三戒急乘緩。戒急得人天身乘緩不得值佛。設得值佛亦不聞經入道。如舍衛國三億不見佛三億見而不聞。又上界諸天著樂不來聽法皆是其事。周時佛興星隕如雨。而此土不見不聞亦其義也。四戒乘俱緩。戒緩墮三途乘緩不見佛。流轉生死未有邊際。二兩行不同者即信法也。一信行者聞慧薰習所成。悉是過去多聞受持讀誦聽法之人。二法行者修慧薰習所成。即是過去禪觀之人。二行各具戒乘四句類前思之。但此中二行利鈍有別。利者少聞便能觀達。二種行人必請善之。三大小不同者還約信法各有大小。初信行大乘者昔聞大乘戒乘俱急。戒急生人天乘急還聞于大。餘三句類前。次小乘信行者。昔聞小乘戒乘俱急。戒急生人天乘急還聞于小。三句可知。二法行大小戒乘四句準前可知。但利鈍為異。四頓漸根性有二。一頓大二漸大。頓大有二。一信二法。初大乘信行頓根性者。久遠聞大受持讀誦解說書寫。若乘戒俱急即生人天。以釋梵身值舍那七處九會。譬如日出先照高山。若戒緩乘急墮三惡道。以龍鬼修羅風雨等神見於舍那聞法入道。若戒急乘緩雖在善道不聞頓說。若乘

【現代漢語翻譯】現代漢語譯本又說在宣講《大品般若經》時，佛陀放出光明照亮地獄。那些捨棄了前世的報應而轉生到六慾天的人，都來到人間聽法。他們都是往昔持戒鬆懈但修習大乘精進的人。有人問：『處於三惡道中的眾生如何得道？』回答說：『很少有得道的機會，但並非完全沒有。』《大智度論》中說，就像身上有黑痣的人，雖然不能說是黑人，但也不能說沒有黑色。持戒精進但修習大乘鬆懈的人，會得到人天之身，但因為修習大乘鬆懈，所以不能值遇佛陀。即使值遇佛陀，也聽不到佛法而入道。就像舍衛國的三億人沒有見到佛陀，三億人見到了佛陀卻沒有聽到佛法。還有，上界諸天沉溺於享樂而不來聽法，也是因為這個原因。周朝時佛陀出世，星辰隕落如雨，但這個地方的人們沒有見到也沒有聽到，也是同樣的道理。持戒和修習大乘都鬆懈的人，持戒鬆懈會墮入三惡道，修習大乘鬆懈則不能見到佛陀，在生死輪迴中流轉沒有邊際。兩種修行方式不同，指的是信行和法行。信行的人是通過聽聞佛法所產生的智慧熏習而成就的，他們都是過去多聞、受持、讀誦、聽法的人。法行的人是通過修習禪定所產生的智慧熏習而成就的，他們都是過去修習禪觀的人。這兩種修行方式各自具備持戒和修習大乘的四種情況，可以參照前面的內容進行思考。但這裡兩種修行的利鈍有所區別。根器銳利的人，稍微聽聞就能觀照通達。這兩種修行人都必須親近善知識。大小不同指的是信行和法行各自有大乘和小乘之分。首先，信行大乘的人，過去聽聞大乘佛法，持戒和修習大乘都精進。持戒精進使他們轉生到人天，修習大乘精進使他們能夠再次聽聞大乘佛法。其餘三種情況可以參照前面的內容。其次，信行小乘的人，過去聽聞小乘佛法，持戒和修習大乘都精進。持戒精進使他們轉生到人天，修習大乘精進使他們能夠再次聽聞小乘佛法。其餘三種情況可以類推得知。法行的大小乘和持戒、修習大乘的四種情況，可以參照前面的內容進行理解。但要注意區分利鈍的差異。四、頓悟和漸悟的根性有兩種：一是頓悟大乘，二是漸悟大乘。頓悟大乘又分為信行和法行兩種。首先，大乘信行的頓悟根性的人，在久遠以前就聽聞大乘佛法，受持、讀誦、解說、書寫。如果持戒和修習大乘都精進，就能轉生到人天，以釋梵之身值遇盧舍那佛在七處九會說法。譬如太陽出來，先照亮高山。如果持戒鬆懈但修習大乘精進，就會墮入三惡道，以龍、鬼、修羅、風雨等神的身份見到盧舍那佛，聽聞佛法而入道。如果持戒精進但修習大乘鬆懈，即使身在善道，也聽不到頓悟之說。如果持戒

【English Translation】 English version Furthermore, it is said that when the 'Great Perfection of Wisdom Sutra' was being expounded, the Buddha emitted light that illuminated the hells. Those who had relinquished their previous lives and were reborn in the six desire realms came down to listen to the Dharma. All of them were those who had been lax in precepts but diligent in the Mahayana path in the past. Someone asked: 'How can beings in the three evil realms attain the Way?' The answer was: 'There is little chance of attaining it, but it is not entirely impossible.' The 'Mahaprajnaparamita Sastra' says that just as a person with a black mole on their body cannot be called a black person, but it cannot be said that they have no blackness. Those who are diligent in precepts but lax in the Mahayana path will attain human or heavenly bodies, but because they are lax in the Mahayana path, they will not encounter the Buddha. Even if they encounter the Buddha, they will not hear the Dharma and enter the Way. It is like the three hundred million people in Sravasti who did not see the Buddha, and the three hundred million who saw the Buddha but did not hear the Dharma. Also, the gods in the upper realms who are attached to pleasure do not come to listen to the Dharma, and this is also the reason. During the Zhou dynasty, when the Buddha appeared, stars fell like rain, but the people in this land did not see or hear it, and the meaning is the same. Those who are lax in both precepts and the Mahayana path will fall into the three evil realms because they are lax in precepts, and will not see the Buddha because they are lax in the Mahayana path, and will wander in the cycle of birth and death without end. The two different paths of practice refer to the path of faith and the path of Dharma. Those on the path of faith are accomplished through the wisdom cultivated by hearing the Dharma. They are all people who have heard, upheld, recited, and listened to the Dharma extensively in the past. Those on the path of Dharma are accomplished through the wisdom cultivated by practicing meditation. They are all people who have practiced meditation in the past. Each of these two paths of practice has four aspects of precepts and the Mahayana path, which can be considered in reference to the previous content. However, there is a difference in the sharpness and dullness of the two practices here. Those with sharp faculties can contemplate and understand after hearing only a little. Both types of practitioners must be close to good teachers. The difference between large and small refers to the fact that both the path of faith and the path of Dharma have Mahayana and Hinayana aspects. First, those on the Mahayana path of faith heard the Mahayana Dharma in the past, and were diligent in both precepts and the Mahayana path. Diligence in precepts enabled them to be reborn in the human or heavenly realms, and diligence in the Mahayana path enabled them to hear the Mahayana Dharma again. The other three situations can be referred to the previous content. Second, those on the Hinayana path of faith heard the Hinayana Dharma in the past, and were diligent in both precepts and the Mahayana path. Diligence in precepts enabled them to be reborn in the human or heavenly realms, and diligence in the Mahayana path enabled them to hear the Hinayana Dharma again. The other three situations can be inferred. The four situations of the Mahayana and Hinayana paths of Dharma, and precepts and the Mahayana path, can be understood in reference to the previous content. However, attention should be paid to distinguishing the differences between sharpness and dullness. Fourth, there are two types of sudden and gradual natures: one is the sudden Mahayana, and the other is the gradual Mahayana. The sudden Mahayana is further divided into the path of faith and the path of Dharma. First, those with the sudden nature of the Mahayana path of faith heard the Mahayana Dharma in the distant past, and upheld, recited, explained, and wrote it. If they are diligent in both precepts and the Mahayana path, they can be reborn in the human or heavenly realms, and encounter Vairocana Buddha in the seven locations and nine assemblies in the body of Sakra or Brahma. It is like the sun rising, first illuminating the high mountains. If they are lax in precepts but diligent in the Mahayana path, they will fall into the three evil realms, and see Vairocana Buddha as dragons, ghosts, asuras, wind, rain, and other spirits, hear the Dharma, and enter the Way. If they are diligent in precepts but lax in the Mahayana path, even if they are in a good realm, they will not hear the sudden teachings. If they are diligent in precepts

戒俱緩墮三惡道不見不聞。次明大乘法行頓根性人。過去學大乘修一心三觀。戒乘緩急四句類信行可知。但利鈍少異。二明漸大信法根性人。一信行漸根性者。既無頓機不預華嚴處會之說。猶有漸機得聞藏等四味。戒乘四句類前可知。此如大經聞毒鼓聲近遠皆死。近者如聞華嚴即便信受入如來慧。遠者即如漸悟根緣。初作二乘遠離佛道次聞方等般若。至法華涅槃皆以如來滅度而滅度之。五味相生即其意也。今此法座而有八部為同聞者。即是戒乘俱急戒緩乘急。信法大小漸頓根緣。問戒急乘緩戒乘俱緩何當得道。答值佛為作俱急因緣。若不值佛者正像法中作俱急緣。故如來遺囑令依木叉念處修道。又付囑流通皆作信行乘戒俱急因緣。問若但作俱急因緣何得復有戒緩乘急根緣。答諸佛如來用安穩道為作因緣。但眾生罪垢深重而修禪觀行。不能凈持禁戒。致成戒緩乘急之緣。雖復戒緩墮三惡道若值彌勒千佛得聞漸頓便得入道。大經云于戒緩者不名為緩。于乘緩者乃名為緩。乘緩戒急雖生人天不值佛聞法。果報若盡流轉生死。故云寧為調達死入地獄。不作藍弗生天受樂。調達本得暖法。惡業因緣退墮地獄。出得人成辟支佛。聰明利智過舍利弗。郁頭藍弗雖得生天。天福報盡即墮三途。生死流轉未有邊際。五菩薩應跡者。為接有

【現代漢語翻譯】現代漢語譯本戒律鬆弛會導致墮入三惡道，無法得見佛法，無法聽聞佛法。下面闡明大乘佛法的修行，針對頓悟根性的人。他們在過去學習大乘佛法，修習一心三觀。戒律和乘法的緩急四句，可以參照信行來理解，只是在利鈍上稍有差異。其次闡明漸悟大乘信法根性的人。一是信行漸悟根性的人，既然沒有頓悟的根基，就無法參與華嚴法會的殊勝之處，但仍然有漸悟的機緣，可以聽聞藏教等四種法味。戒律和乘法的四句，可以參照前面來理解。這就像《大般涅槃經》所說，聽到毒鼓的聲音，無論遠近都會死亡。靠近的人，就像聽聞《華嚴經》就能立即信受，進入如來的智慧。遠離的人，就像漸悟的根基和因緣，最初修習二乘法，遠離佛道，然後聽聞方等、般若，直到《法華經》、《涅槃經》，都以如來滅度的方式而滅度。五味相生，就是這個意思。現在這個法座有八部眾作為共同聽聞者，就是戒律和乘法都急迫，戒律鬆弛而乘法急迫。信法的大小，漸悟和頓悟的根基和因緣。問：戒律急迫而乘法鬆弛，戒律和乘法都鬆弛，什麼時候才能得道？答：遇到佛陀，為他們創造戒律和乘法都急迫的因緣。如果沒有遇到佛陀，就在正法和像法時代，創造戒律和乘法都急迫的因緣。所以如來遺囑，要依靠木叉和念處來修道。又囑咐流通佛法，都是爲了創造信行和乘戒都急迫的因緣。問：如果只是創造戒律和乘法都急迫的因緣，為什麼還會有戒律鬆弛而乘法急迫的根基和因緣？答：諸佛如來用安穩的道路來作為因緣。但眾生的罪業深重，即使修習禪觀，也不能清凈地持守禁戒，導致形成戒律鬆弛而乘法急迫的因緣。雖然戒律鬆弛會導致墮入三惡道，但如果遇到彌勒佛或千佛出世，聽聞漸悟或頓悟的佛法，就能進入佛道。《大般涅槃經》說，對於戒律鬆弛的人，不能稱為鬆弛；對於乘法鬆弛的人，才稱為鬆弛。乘法鬆弛而戒律急迫，即使生在人天道，也無法遇到佛陀聽聞佛法。如果果報享盡，仍然會流轉生死。所以說，寧願像提婆達多一樣死去，墮入地獄，也不像郁頭藍弗一樣生天享受快樂。提婆達多本來已經得到暖法，因為惡業的因緣而退墮地獄，但出來后成為辟支佛，聰明利智超過舍利弗。郁頭藍弗雖然得到生天的果報，但天福享盡后，就會墮入三惡道，生死流轉沒有邊際。五位菩薩應化示現，是爲了接引有緣眾生。

【English Translation】 English version Relaxing the precepts leads to falling into the three evil realms, unable to see or hear the Dharma. Next, it explains the practice of Mahayana Buddhism, aimed at those with sudden enlightenment capacity. In the past, they studied Mahayana Buddhism and cultivated the Threefold Contemplation of One Mind. The four sentences regarding the urgency and slowness of precepts and vehicle can be understood by referring to faith practice, with only slight differences in sharpness and dullness. Secondly, it explains those with gradual enlightenment Mahayana faith capacity. Firstly, those with gradual enlightenment faith practice capacity, since they do not have the capacity for sudden enlightenment, cannot participate in the wonderful assembly of the Avatamsaka Sutra, but still have the opportunity for gradual enlightenment and can hear the four flavors of the Tripitaka teachings. The four sentences regarding precepts and vehicle can be understood by referring to the previous explanation. This is like what the Mahaparinirvana Sutra says, hearing the sound of the poison drum, whether near or far, will lead to death. Those who are near, like hearing the Avatamsaka Sutra and immediately believing and entering the wisdom of the Tathagata. Those who are far away, like the gradual enlightenment of roots and conditions, initially practicing the Two Vehicles, staying away from the Buddha's path, and then hearing the Vaipulya and Prajna teachings, until the Lotus Sutra and Nirvana Sutra, all attain liberation through the Tathagata's Nirvana. The mutual generation of the five flavors is the meaning of this. Now, this Dharma seat has the Eightfold Division as co-listeners, which means that precepts and vehicle are both urgent, or precepts are relaxed while vehicle is urgent. The size of faith in the Dharma, and the gradual and sudden roots and conditions. Question: If precepts are urgent while vehicle is relaxed, or precepts and vehicle are both relaxed, when can one attain the Way? Answer: Encountering the Buddha creates the conditions for precepts and vehicle to be both urgent. If one does not encounter the Buddha, then in the Dharma Imitation Age, create the conditions for precepts and vehicle to be both urgent. Therefore, the Tathagata's last words instruct to rely on the Pratimoksha (戒, code of monastic rules) and the Four Foundations of Mindfulness (念處, mindfulness) to cultivate the Way. Furthermore, entrusting the circulation of the Dharma is all to create the conditions for faith practice and precepts and vehicle to be both urgent. Question: If only creating the conditions for precepts and vehicle to be both urgent, why are there still roots and conditions for precepts to be relaxed while vehicle is urgent? Answer: All Buddhas and Tathagatas use the path of stability to create conditions. However, sentient beings' karmic defilements are deep, and even if they cultivate meditation and contemplation, they cannot purely uphold the precepts, leading to the condition of precepts being relaxed while vehicle is urgent. Although relaxing the precepts leads to falling into the three evil realms, if one encounters Maitreya (彌勒, the future Buddha) or the thousand Buddhas, and hears the gradual or sudden teachings, one can enter the Way. The Mahaparinirvana Sutra says that those who are relaxed in precepts cannot be called relaxed; those who are relaxed in vehicle are called relaxed. If vehicle is relaxed while precepts are urgent, even if one is born in the human or heavenly realms, one cannot encounter the Buddha and hear the Dharma. If the karmic rewards are exhausted, one will still transmigrate in samsara. Therefore, it is said that it is better to die like Devadatta (調達, Buddha's cousin) and fall into hell than to be born in heaven and enjoy happiness like Udraka Ramaputra (郁頭藍弗, one of Buddha's teachers). Devadatta originally attained the Warmth Dharma, but due to evil karmic conditions, he fell into hell, but after coming out, he became a Pratyekabuddha (辟支佛, a Buddha who attains enlightenment on their own), with intelligence and wisdom surpassing Sariputra (舍利弗, one of Buddha's main disciples). Udraka Ramaputra, although he attained the reward of being born in heaven, after the heavenly blessings were exhausted, he fell into the three evil realms, and his transmigration in samsara has no end. The five Bodhisattvas appearing in response are to receive sentient beings with affinity.

緣見佛聞法住二十五三昧。應二十五有受四惡趣身。是無垢．不退．心樂．歡喜。四種三昧慈善根力。為引戒緩乘急信法大小頓漸根性來。聽頓漸之教令得入道。若俱緩者作俱急緣。次住如幻等二十五三昧。慈善根力受人天身。為引俱急信法大小漸頓眾生。聽漸頓之教令得入道。亦為戒急乘緩作俱急緣。今此法座八部四眾。有法身菩薩現受其身即此義也。六約觀心。若觀行人大小兩乘。乘戒四句受何等身。得見彌勒聞何等法。若不見不聞不得入道。得失可知。若無禪觀讀誦說法即成信行。戒急乘緩得失可知。七化他者。若觀行講說當自省心行。用此四意分別得失。即見所化之者行業不同。未來升沉宛然可識。當以此意而化導之。二釋經文。就雜眾為四。一梵天眾．二釋天眾．三八部眾．四四部眾。初萬梵天王者。梵是西音此云離。或云凈行。梵王是娑婆主住初禪中間。毗曇云。二禪已上無言語法故不立王法。瓔珞禪禪皆有梵王。今謂但加修無量心報勝為王無統御也。初禪有覺觀言語則有主領。故作世主。此由往昔戒乘俱急領初禪眾來聽法也。若應跡者住白色三昧種種三昧。力薰故生初禪。引實梵眾來聽法也。尸棄者此云火。或云火首。又言䗍髻。肉髻似䗍故也。望法華序恐是二禪王也。所言等者等三四禪也。實行可知

【現代漢語翻譯】現代漢語譯本因緣所見，佛陀宣講佛法，安住於二十五種三昧（Samadhi，定）。（眾生）應二十五有（二十五種存在狀態）而承受四惡趣（地獄、餓鬼、畜生、阿修羅）之身。這是無垢、不退轉、內心喜樂、歡喜這四種三昧的慈善根力。爲了引導持戒懈怠而修乘精進，或信仰精進佛法卻根性有大小頓漸的眾生前來，聽聞頓教或漸教，使他們得以入道。如果（持戒和修乘）都懈怠，就創造（持戒和修乘）都精進的因緣。其次，安住于如幻等二十五種三昧，以慈善根力而承受人天之身。爲了引導（持戒和修乘）都精進，信仰精進佛法，根性有大小漸頓的眾生，聽聞漸教或頓教，使他們得以入道。也為持戒精進而修乘懈怠的眾生，創造（持戒和修乘）都精進的因緣。現在這法座上的天龍八部和四眾弟子，有法身菩薩顯現所受之身，就是這個道理。六、從觀心的角度來說，如果觀察修行人，無論是大乘還是小乘，從持戒和修乘的四句分類來看，他們承受何種身，得見彌勒（Maitreya，未來佛）聽聞何種佛法？如果不能得見彌勒，不能聽聞佛法，就不能入道。得失是可以知道的。如果沒有禪觀，只是讀誦佛經和說法，那就成了信行。持戒精進而修乘懈怠的得失是可以知道的。七、教化他人的人，如果進行觀行、講說，應當自我反省自己的心行，用這四種意思來分別得失。就能看到所教化之人的行業不同，未來是上升還是沉淪，清清楚楚可以識別。應當用這種意思來教化引導他們。二、解釋經文。就雜眾分為四類：一、梵天眾（Brahmā，色界天眾）；二、釋天眾（Indra，帝釋天）；三、八部眾；四、四部眾。首先是萬梵天王。梵是西方的音譯，這裡的意思是『離』，或者說是『凈行』。梵王是娑婆世界（Saha World）之主，住在初禪（First Dhyana）和中間禪。毗曇（Abhidharma）說，二禪以上沒有言語，所以不設立王法。《瓔珞經》說，禪定中都有梵王。現在說只是加上修無量心，報勝而為王，沒有統御之權。初禪有覺觀言語，所以有主領，因此作為世主。這是由於往昔持戒和修乘都精進，帶領初禪的眾生來聽法。如果是應跡示現的菩薩，安住于白色三昧和種種三昧，以三昧的力量熏習，所以生於初禪，引導真實的梵眾來聽法。尸棄（Sikhin）的意思是『火』，或者說是『火首』，又說是『䗍髻』，肉髻像䗍的形狀。參考《法華經序》，恐怕是二禪王。所說的『等』，是等同於三禪和四禪。實行是可以知道的。

【English Translation】 English version Based on conditions, the Buddha preached the Dharma, abiding in the twenty-five Samadhis (states of meditative absorption). (Beings) in accordance with the twenty-five existences (twenty-five states of being) receive bodies in the four evil realms (hell, hungry ghosts, animals, asuras). These are the benevolent root powers of the four kinds of Samadhi: stainlessness, non-retrogression, joy in the mind, and delight. They are to guide beings who are lax in discipline but diligent in practice, or who have diligent faith in the Dharma but have great or small, sudden or gradual capacities, to come and listen to the sudden or gradual teachings, so that they may enter the Path. If (discipline and practice) are both lax, then create the conditions for both (discipline and practice) to be diligent. Next, abiding in the twenty-five Samadhis such as the illusory Samadhi, they receive human and heavenly bodies with benevolent root powers. They are to guide beings who are diligent in both (discipline and practice), who have diligent faith in the Dharma, and who have great or small, gradual or sudden capacities, to listen to the gradual or sudden teachings, so that they may enter the Path. They also create the conditions for those who are diligent in discipline but lax in practice to become diligent in both (discipline and practice). Now, among the eight divisions of gods and dragons and the fourfold assembly at this Dharma seat, there are Dharma-body Bodhisattvas manifesting the bodies they receive, and this is the meaning of it. Six, from the perspective of observing the mind, if we observe practitioners, whether of the Mahayana or Hinayana, from the four categories of discipline and practice, what kind of body do they receive, and what kind of Dharma do they hear from Maitreya (the future Buddha)? If they cannot see Maitreya and cannot hear the Dharma, they cannot enter the Path. The gains and losses can be known. If there is no Chan (Zen) meditation, but only reading scriptures and preaching the Dharma, then it becomes mere faith-based practice. The gains and losses of being diligent in discipline but lax in practice can be known. Seven, those who teach others, if they engage in contemplation and preaching, should reflect on their own mind and conduct, and use these four meanings to distinguish gains and losses. Then they can see that the actions of those they teach are different, and whether they will rise or fall in the future can be clearly recognized. They should use this meaning to teach and guide them. Two, explaining the scripture. The mixed assembly is divided into four categories: one, the Brahma (form realm gods) assembly; two, the Indra (Śakra) assembly; three, the eight divisions of gods and dragons; four, the fourfold assembly. First are the ten thousand Brahma Kings. Brahma is a transliteration from the Western language, meaning 'separation' or 'pure conduct'. The Brahma King is the lord of the Saha World, residing in the First Dhyana (meditative state) and the intermediate Dhyana. The Abhidharma says that there is no language above the Second Dhyana, so there is no establishment of royal law. The Yingluo Sutra says that there are Brahma Kings in all Dhyanas. Now it is said that they are merely adding the cultivation of immeasurable minds, and are kings due to superior rewards, without the power to govern. The First Dhyana has perception, observation, and language, so there is a leader, and therefore he acts as the lord of the world. This is because in the past, they were diligent in both discipline and practice, and led the assembly of the First Dhyana to listen to the Dharma. If they are Bodhisattvas who appear in response to conditions, abiding in the white Samadhi and various Samadhis, they are influenced by the power of Samadhi, so they are born in the First Dhyana, guiding the real Brahma assembly to listen to the Dharma. Sikhin means 'fire', or 'fire-headed', or 'snail-coiffure', because the fleshy protuberance on the head resembles the shape of a snail. Referring to the preface of the Lotus Sutra, it is probably the king of the Second Dhyana. The term 'etcetera' is equivalent to the Third and Fourth Dhyanas. The actual practice can be known.

。若應跡者是住雙雷音霔雨三種三昧。引諸梵眾來也。問何故從餘四天下來。答上界處空來處難知。以下擬上故言從餘四天下來也。

復有至會座次明釋天眾。地居天主釋提桓因翻為能作。若此間帝釋是昔迦葉佛滅後有一女人發心修塔。復有三十二人發心助修。修塔功德為忉利天主。其助修者而作輔臣。君臣合之名三十三天。以乘急故同來聽法。若作應跡君臣皆是難伏三昧之力薰生彼天。為引諸著樂者共來聽法。言從餘者一四天下但一天帝。既有萬二千故云從餘四天下來也。問勝天甚多何故別出梵王帝釋。答梵王是世界主天。帝是地居天主。皆是請佛轉法輪主。又並是佛檀越故先別列證經親故。

並余至會座三列八部眾。八部義多有所關。今略案文釋也。大威力者通貫八部。上文但出梵釋今更總舉欲界五天及四禪中五那含天。各有王及眷屬俱來聽法。實行可知。若是權跡生此等天者。住不動三昧。生四天王天。悅意生炎魔．青色生兜率．黃色生化樂．赤色生他化．照鏡生那含。皆為引諸天來聽法也。問無想無色何故不來。答無想是外道天。菩薩住如空三昧亦生於彼。從多為論。戒急乘緩多不來也。四無色天菩薩住無礙三昧生空處。常生識處．樂生不用處．我生非有想非無想處。但彼天無色不來聽法。設來

【現代漢語翻譯】現代漢語譯本：如果示現應化之身的人是安住于雙雷音霔雨三種三昧（指三種不同的禪定狀態），以此引導諸梵天眾前來。問：為什麼（這些梵天眾）是從其餘四天（指欲界的四天王天）下來的？答：因為上界（指色界和無色界）的處所虛空，難以知曉他們從何處而來。爲了以地獄比擬上界，所以說他們是從其餘四天下來的。

又有關於集會座次，闡明釋天眾（指以帝釋天為首的天人）。地居天主釋提桓因（Śakro devānām indraḥ）翻譯為『能作』。如果此間的帝釋天，是過去迦葉佛（Kāśyapa Buddha）滅度后，有一女人發心修建佛塔，又有三十二人發心幫助修建。因為修塔的功德，而成為忉利天（Trāyastriṃśa）之主。那些幫助修建的人，則作為輔臣。君臣合在一起，名為三十三天。因為乘坐的工具快速，所以一同前來聽法。如果（帝釋天及其眷屬）是應化之身，那麼君臣都是難以調伏，依靠三昧的力量熏習而生於彼天。爲了引導那些貪著享樂的人一同前來聽法。說『從其餘』，是因為一個四天下（一個世界）只有一個天帝。既然有一萬二千之多，所以說他們是從其餘四天下來的。問：殊勝的天很多，為什麼特別提出梵王（Brahmā）和帝釋天？答：梵王是世界之主，帝釋天是地居天之主。他們都是請佛轉法輪（dharma-cakra-pravartana）的主。而且他們都是佛的施主（dānapati），所以先特別列出，因為他們是親身見證佛經的人。

以及其餘參加集會的人，第三次列出八部眾（指天龍八部）。八部眾的含義很多，有所關聯。現在簡略地按照經文解釋。『大威力者』，通貫八部。上文只列出梵天和帝釋天，現在總括地列出欲界的五天，以及四禪中的五那含天（指色界五凈居天）。各有天王和眷屬一同前來聽法。實際修行的情況可以推知。如果是權巧示現應化之身而生於這些天界的人，是安住于不動三昧（acalā samādhi）。生於四天王天（Cāturmahārājikā-deva）的人，是悅意；生於炎魔天（Yāmadeva）的人，是青色；生於兜率天（Tuṣita）的人，是黃色；生於化樂天（Nirmāṇarati）的人，是赤色；生於他化自在天（Paranirmita-vaśavartin）的人，是照鏡；生於那含天的人。都是爲了引導諸天前來聽法。問：無想天（Asaṃjñika-deva）和無色界天（Arūpadhātu）為什麼不來？答：無想天是外道天。菩薩安住于如空三昧（ākāśa-samādhi），也會生於彼處。從多數情況來說，因為戒律嚴格，乘坐的工具遲緩，所以大多不來。四無色界天，菩薩安住于無礙三昧（apratigha-samādhi），生於空無邊處天（Ākāśānantyāyatana）。常常生於識無邊處天（Vijñānānantyāyatana），樂於生於無所有處天（Ākiṃcanyāyatana），執著于『我』而生於非想非非想處天（Naivasaṃjñānāsaṃjñāyatana）。但是這些天沒有色身，所以不來聽法。即使來了

【English Translation】 English version: If the one who manifests in response [to beings' needs] dwells in the three samādhis of double thunderous sound and abundant rain, they lead the Brahma assembly to come. Question: Why do they come down from the other four heavens [of the desire realm]? Answer: Because the abodes of the upper realms [form and formless realms] are in the emptiness, it is difficult to know where they come from. To compare the upper realms with the lower, it is said that they come down from the other four heavens.

Furthermore, regarding the order of the assembly, it clarifies the Śakra (Śakro devānām indraḥ, 'able to do') heaven assembly [referring to the assembly led by Indra]. The lord of the earth-dwelling heavens, Śakro devānām indraḥ, is translated as 'able to do'. If the Śakra here is that, in the past, after the extinction of Kāśyapa Buddha (Kāśyapa Buddha), there was a woman who resolved to build a stupa, and thirty-two people resolved to help build it. Because of the merit of building the stupa, they became the lord of the Trāyastriṃśa (Trāyastriṃśa) heaven. Those who helped build it became ministers. The ruler and ministers together are called the Thirty-three Heavens. Because they travel quickly, they come together to listen to the Dharma. If [Śakra and his retinue] are response bodies, then both the ruler and ministers are difficult to subdue, born in that heaven through the power of the perfuming of samādhi. To lead those who are attached to pleasure to come together to listen to the Dharma. Saying 'from the other' is because there is only one emperor in one Jambudvīpa [a world]. Since there are twelve thousand, it is said that they come down from the other four heavens. Question: There are many superior heavens, why are Brahmā (Brahmā) and Śakra specifically mentioned? Answer: Brahmā is the lord of the world, and Śakra is the lord of the earth-dwelling heavens. They are both the lords who requested the Buddha to turn the wheel of the Dharma (dharma-cakra-pravartana). Moreover, they are both donors (dānapati) of the Buddha, so they are listed separately first, because they are personally witnessing the sutras.

And the rest who attended the assembly, the eight classes [of beings] are listed for the third time [referring to the eight kinds of non-human beings]. The meaning of the eight classes is extensive and related. Now, I will briefly explain according to the text. 'Those with great power' pervade the eight classes. The text above only listed Brahmā and Śakra, now it lists in general the five heavens of the desire realm and the five Anāgāmin heavens [referring to the five Pure Abodes of the form realm] in the four dhyānas. Each has a king and retinue who come together to listen to the Dharma. The actual practice can be inferred. If they are expedient manifestations born in these heavens, they dwell in the immovable samādhi (acalā samādhi). Those born in the Cāturmahārājikā-deva (Cāturmahārājikā-deva) heaven are pleasing; those born in the Yāmadeva (Yāmadeva) heaven are blue; those born in the Tuṣita (Tuṣita) heaven are yellow; those born in the Nirmāṇarati (Nirmāṇarati) heaven are red; those born in the Paranirmita-vaśavartin (Paranirmita-vaśavartin) heaven are reflecting in a mirror; those born in the Anāgāmin heavens. All are to lead the devas to come and listen to the Dharma. Question: Why don't the Asaṃjñika-deva (Asaṃjñika-deva) and the Arūpadhātu (Arūpadhātu) heavens come? Answer: The Asaṃjñika heaven is a heretical heaven. Bodhisattvas who dwell in the emptiness-like samādhi (ākāśa-samādhi) are also born there. Generally speaking, because the precepts are strict and the vehicles are slow, most do not come. In the four formless heavens, Bodhisattvas dwell in the unobstructed samādhi (apratigha samādhi), born in the Ākāśānantyāyatana (Ākāśānantyāyatana). They often born in the Vijñānānantyāyatana (Vijñānānantyāyatana), delight in being born in the Ākiṃcanyāyatana (Ākiṃcanyāyatana), and cling to 'self' and are born in the Naivasaṃjñānāsaṃjñāyatana (Naivasaṃjñānāsaṃjñāyatana). But those heavens have no form, so they do not come to listen to the Dharma. Even if they come

不見不可為證。此等未辨故重云諸天。龍者是畜生道正報似蛇。依報七寶宮殿與天相似。亦能變形為端正人。戒緩乘急故也。亦如僧護比丘為四龍說法聞即得悟。神夜叉者皆是鬼道。夜叉此云輕疾有三種。一在地．二在空．三為諸天給使。毀戒故墮鬼神。以惡毒故受夜叉身。往修乘故見佛聞法。少行佈施微有果報。車馬施故故能飛空。乾闥婆此云香陰。此亦凌空之神。不啖酒肉唯香資陰。又云是天主幢倒樂神居十寶山。身黑相現即上天奏樂。往世好觀聽妓樂。戒緩故墮神行施。故果報似天。阿修羅舊云無酒。或云身大。采四天下華于海釀酒不成。故言無酒。又云非天。此神果報最勝鄰次諸天。而非天也。又云不端正。唯生女舍脂端正絕倫。眷屬皆丑故云不端正也。又云男醜女端正。往昔嫉妒惱他故恒多怖畏。迦樓羅此云金翅鳥。畜生道攝多慢故墮。以行施故頸有如意珠。以龍為食。權者華嚴云。法身金翅鳥四如意為足慈悲明凈眼住一切智樹。菩薩金翅王生死大海中搏撮天人龍安置涅槃岸。此是住不退三昧金翅法門。當知法身住諸三昧。龍神修羅等皆有法門。類金翅可知。緊那羅此云疑神。頭上有角是諸天糸竹之神。果報少劣乾闥婆也。好樂音樂生鬼神道還作樂神。少修功德微有果報。菩薩住心樂三昧力能摧生也。摩睺

羅伽此是蟒神。亦云地龍。無足腹行神。即世間廟神受人酒肉悉入蟒腹。毀戒邪諂多嗔。少施貪嗜酒肉戒緩墮鬼神。多嗔蟲入其身而唼食之。昔少施謙敬得人供養乘急值佛聞法。上來皆乘戒俱急。戒緩乘急。故來聽法。所以經初皆有八部。八部一一皆約信法大小頓漸根緣。類前可知。

諸比丘至會坐四列四眾。比丘名含三義如前釋。尼者女也。古經云除饉男除饉女。優婆塞優婆夷此云清信士清信女。亦云善宿男善宿女。雖在居家持五戒。男女不同宿故云善宿。此解未可定用。此皆戒乘俱急。戒急生人道乘急值佛聞法為弟子。問四眾既皆有戒乘俱急。何以有在家出家。答樂厭不同。雖俱好佛法有樂披剪入道。有樂素服形不厭離故不等也。菩薩住日光月光如幻熱炎四種三昧。生四天下為四眾弟子。引諸凡夫聽法入道。

彼時佛與下訖七言偈是別序。所以現瑞敘述皆表欲說此經。故現相不同余經。此為二。一從彼時佛與至長行盡名發起序。二從長者子說偈竟名敘述序。一發起者即是現相別表欲說此經。但相以表發為義。故現三瑞表于欲說三德法身三種凈土。一現巍巍尊特之身表欲說真性解脫法身之體。亦表欲說性凈真境常寂光國。二長者子獻五百蓋。佛之威神合為一蓋。表欲說眾因圓聚合成一實慧解脫圓報法身

【現代漢語翻譯】現代漢語譯本：羅伽（Ruoqie）：這是蟒神，也叫地龍。是沒有腳，用腹部行走的蛇神。也就是世間的廟神，接受人們的酒肉供奉，都進入了蟒蛇的腹中。他們因為毀壞戒律，邪惡諂媚，多嗔恨，少佈施，貪婪嗜好酒肉，戒律鬆弛而墮落為鬼神。因為多嗔恨，蟲子會進入他們的身體並啃食他們。過去因為少佈施，不謙虛恭敬，所以得到人們的供養。憑藉著緊急情況值遇佛陀聽聞佛法。以上這些都是憑藉戒律和緊急情況同時發生。戒律鬆弛，緊急情況發生。所以來聽聞佛法。因此，經典開頭都有八部眾。八部眾一一都與信奉佛法的大小、頓悟漸悟的根基和因緣有關。與之前所說的情況類似，可以參考之前的解釋。諸位比丘來到法會，分四列就坐，代表四眾弟子。比丘這個名稱包含三重含義，如前文所解釋。比丘尼是指女性。古代經典中說能消除飢餓的男人，消除飢餓的女人。優婆塞（Upasaka）和優婆夷（Upasika），這裡稱為清信士和清信女，也稱為善宿男和善宿女。雖然是在家之人，但持守五戒。男女因為不同寢宿，所以稱為善宿。這種解釋不一定可靠。這些都是戒律和緊急情況同時發生。因為戒律嚴格，所以生在人道；因為緊急情況，所以值遇佛陀聽聞佛法，成為佛陀的弟子。有人問：四眾弟子既然都有戒律和緊急情況同時發生，為什麼有在家和出家之分？回答是：因為喜好和厭惡不同。雖然都喜歡佛法，但有人喜歡剃髮染衣，進入佛道；有人喜歡穿素服，外形上不厭惡世俗，所以情況不同。菩薩安住在日光三昧、月光三昧、如幻三昧、熱炎三昧這四種三昧中，降生在四大部洲，成為四眾弟子。引導各種凡夫俗子聽聞佛法，進入佛道。那時，佛陀所說的以『彼時佛與』開始，以七言偈結束的部分是別序。之所以顯現瑞相和敘述，都是爲了表明將要宣說這部經。所以顯現的瑞相不同於其他經典。這部分分為兩部分：第一部分從『彼時佛與』到長行結束，稱為發起序；第二部分從長者子說偈結束，稱為敘述序。發起序就是通過顯現瑞相來特別表明將要宣說這部經。但瑞相是以表明發起為意義。所以顯現三種瑞相，表明將要宣說三種功德：法身、三種凈土。第一，顯現巍巍尊特之身，表明將要宣說真性解脫法身的本體，也表明將要宣說性凈真境常寂光國。第二，長者子獻上五百寶蓋，佛陀的威神力使之合為一個寶蓋，表明將要宣說眾因圓滿聚集，合成為一實慧解脫圓滿報身。

【English Translation】 English version: Rogga (Ruoqie): This is the serpent god, also known as the earth dragon. It is a legless god that moves on its belly. They are the temple gods of the world, receiving offerings of wine and meat from people, which all enter the serpent's belly. They fall into the realm of ghosts and spirits because they break precepts, are wickedly flattering, full of anger, give little in charity, are greedy and fond of wine and meat, and are lax in their precepts. Because of much anger, insects enter their bodies and devour them. In the past, because of little charity and lack of humility and respect, they received offerings from people. They encountered the Buddha and heard the Dharma due to urgent circumstances. All of the above occurred because precepts and urgent circumstances happened simultaneously. Lax precepts and urgent circumstances. Therefore, they come to hear the Dharma. Thus, at the beginning of the sutra, there are always the eight classes of beings. Each of the eight classes of beings is related to the size of faith in the Dharma, sudden or gradual enlightenment, and the roots and conditions. Similar to what was said before, you can refer to the previous explanations. The Bhikkhus came to the assembly and sat in four rows, representing the fourfold assembly. The name Bhikkhu contains three meanings, as explained earlier. Bhikkhuni refers to women. Ancient scriptures say that they can eliminate the hunger of men and eliminate the hunger of women. Upasaka (Upasaka) and Upasika (Upasika), here called pure believing men and pure believing women, also called men of good abode and women of good abode. Although they are laypeople, they uphold the five precepts. Because men and women do not sleep together, they are called good abode. This explanation is not necessarily reliable. These are all cases where precepts and urgent circumstances occur simultaneously. Because the precepts are strict, they are born in the human realm; because of urgent circumstances, they encounter the Buddha and hear the Dharma, becoming the Buddha's disciples. Someone asked: Since the fourfold assembly all have precepts and urgent circumstances occurring simultaneously, why are there laypeople and renunciants? The answer is: Because likes and dislikes are different. Although they all like the Buddha Dharma, some like to shave their heads and dye their robes, entering the Buddhist path; some like to wear plain clothes and do not dislike the secular world in appearance, so the situations are different. Bodhisattvas abide in the four Samadhis of Sunlight Samadhi, Moonlight Samadhi, Illusion-like Samadhi, and Heat Flame Samadhi, and are born in the four major continents, becoming the fourfold assembly of disciples. They guide all kinds of ordinary people to hear the Dharma and enter the Buddhist path. At that time, the part of the Buddha's speech that begins with 'At that time, the Buddha' and ends with the seven-word verse is the separate preface. The reason for manifesting auspicious signs and narrating is to indicate that this sutra will be expounded. Therefore, the manifested auspicious signs are different from other sutras. This part is divided into two parts: the first part, from 'At that time, the Buddha' to the end of the prose, is called the initiating preface; the second part, from the end of the Elder's son's verse, is called the narrative preface. The initiating preface is to specifically indicate that this sutra will be expounded by manifesting auspicious signs. But the auspicious signs are meant to indicate initiation. Therefore, the manifestation of three auspicious signs indicates that three virtues will be expounded: the Dharmakaya, the three Pure Lands. First, the manifestation of the majestic and venerable body indicates that the essence of the true nature liberation Dharmakaya will be expounded, and also indicates that the pure true realm of the eternally tranquil and radiant land will be expounded. Second, the Elder's son offered five hundred jeweled canopies, and the Buddha's divine power caused them to merge into one jeweled canopy, indicating that the perfect accumulation of all causes will be expounded, merging into one true wisdom liberation perfect reward body.

。亦表欲說圓凈實報之國。三現三千國土諸佛說法悉現蓋中。此是無方大用。表欲說方便解脫應身。亦表欲說方便應土。問何以得知。現尊特身表欲說不思議真性解脫法身耶。答大品明尊特之身以須彌映海為喻。眾山無能及者。此經亦爾。複次法華明長者所止一城威德特尊窮子驚避。此是如來示尊特身。說華嚴教小機不堪。是故遠避即脫瓔珞著弊垢衣。此是作老比丘身擬說三藏教。過是已後心相體信入出無難。出現弊衣入現威德。即是現尊特身說方等教。長者宅內現威德身命于窮子領知家業。是現尊特身命善吉等為諸菩薩轉教說般若也。又在宅內集國王大臣定父子天性。汝實我子我實汝父。即是法華現尊特身為諸聲聞授記時也。初見遠避次入出無難。次則領知眾物后則定父子天性。凡四度現尊貴長者瓔珞嚴身。皆譬釋迦勝應尊特之身光明色像無量無邊。悉表欲說實相法身。此方等教入出無難。雖復出處草菴見弊衣。長者入宅猶見現瓔珞身。瓔珞長者即是。今佛。與無量大眾恭敬圍繞現尊特身。問那知現尊特身表說法身。答法華云我以相嚴身光明照世間。無量眾所尊。為說實相印。大品云諸法實相即是佛。問何得復表寂光凈土。答此經既以佛國為宗。豈不即表凈境之國。法身即土離身無土。土即法身離土無身。但真如實

相非智非境。說智說境非身非土說身說土。既表于身即是表土。故金剛論云智習唯識通。如是取凈土非形第一體。非莊嚴莊嚴。此經言隨其心凈則佛土凈。表說實相真心豈非表說常寂光土。但表身義通通前普集表土義別。別表佛國。問合蓋現土何得知表報應身土。答五百小蓋合成其一。豈非表眾因合成一果。一果者即是圓報法身。身即有土。故文中菩薩修檀等行成佛之時。如是眾生來生其國。問此明應身成道豈得證於報土。答由報身成則有應身應土成也。就發起序為二。一如來現身．二長者獻蓋。初為三。一佛說法．二譬顯．三合譬初明。

彼時佛與無量大眾者。眾有四種。一發起眾。如寶積文殊彌勒等更相發起者是也。二影響眾。此土他方法身菩薩跡為八部四眾等是也。三當機。眾聞說得益如五百八部四眾等。是皆戒乘俱急戒緩乘急也。四結緣眾。為作未來解悟由漸。即是戒急乘緩戒乘俱緩八部四眾者是也。此四通攝一切眾也。恭敬者明內善機發。圍繞者如城四門通入見主。表四門機動隨佛教轉得見真性解脫法身。而為說法者昔尚統師問長耳三藏云。佛時與無量大眾說何等法。答說普集經即方等教攝。所以得為今經作序者。彼說正報因果今說依報因果。由正有依故得為序。例如先說無量義次說法華。

【現代漢語翻譯】現代漢語譯本『相非智非境』（現象不是智慧也不是境界）。『說智說境』（談論智慧和境界），『非身非土』（不是指佛的身和佛的國土），『說身說土』（談論佛的身和佛的國土）。既然顯現於身，也就是顯現於土。所以《金剛論》說，通過智慧的修習可以通達唯識。像這樣理解凈土，就不是執著于外在的形象，而是體悟第一義諦。不是指外在的莊嚴，而是指內在的莊嚴。《維摩詰經》說，『隨其心凈則佛土凈』（隨著你的心清凈，那麼佛土也就清凈）。這表明所說的是實相真心，難道不是表明常寂光土嗎？只是『表身』的意義是共通的，和前面的普集表土的意義不同，普集是特別指佛國。問：如何得知用寶蓋顯現佛土是表示報應身土？答：五百個小蓋合成為一個大蓋，這難道不是表示眾多因緣合成一個果報嗎？一個果報就是圓滿的報身法身。身即是土，所以在經文中說，菩薩修習佈施等行為，在成佛的時候，這些眾生會來往生到他的佛國。問：這裡明明說的是應身成道，怎麼能證明是報土呢？答：因為有報身成就，所以才有應身和應土的成就。就發起序來說，分為兩部分：一是如來現身，二是長者獻蓋。如來現身又分為三部分：一是佛說法，二是譬喻顯明，三是合譬。首先說明佛說法。『彼時佛與無量大眾者』（那時，佛與無量的大眾在一起）。大眾有四種：一是發起眾，如《寶積經》、《文殊經》、《彌勒經》等經典中互相發起提問的人；二是影響眾，指此土和他方世界的法身菩薩，以及示現為天龍八部四眾等身份的人；三是當機眾，指聽聞佛法后得到利益的人，如五百八部四眾等，這些人都是戒律和禪定都非常精進，或者戒律稍緩但禪定精進的人；四是結緣眾，指為未來種下解悟的因緣，通過漸修而證悟的人，這些人或者戒律精進但禪定稍緩，或者戒律和禪定都比較緩慢。這四種大眾涵蓋了一切眾生。『恭敬者』（恭敬地），表明內在的善根已經萌發。『圍繞者』（圍繞著），就像從城的四門進入見到城主一樣，表示四門所代表的根機發動，隨著佛教的運轉，得以見到真性解脫法身。『而為說法者』（為他們說法），過去尚統師問長耳三藏說，佛當時與無量大眾說了什麼法？回答說，說了《普集經》，屬於方等部的教義。之所以能夠為今天的經作序，是因為《普集經》說的是正報的因果，而今天的經說的是依報的因果。因為有了正報，所以才有依報，因此可以作為序言。例如先說《無量義經》，然後才說《法華經》。

【English Translation】 English version 『Phenomena are neither wisdom nor realm.』『Speaking of wisdom and realm』 is 『neither the body nor the land.』『Speaking of the body and the land.』 Since it manifests in the body, it also manifests in the land. Therefore, the Vajraśekhara Sūtra says that through the practice of wisdom, one can understand Vijñānavāda (Consciousness-only). Understanding the Pure Land in this way is not clinging to external forms but realizing the first principle. It does not refer to external adornments but to internal adornments. The Vimalakīrti Sūtra says, 『As the mind is pure, so the Buddha Land is pure.』 This indicates that what is being spoken of is the true mind of reality; isn't it indicating the Land of Eternal Tranquility? However, the meaning of 『manifesting the body』 is common, and it differs from the meaning of the Puspa-vrsti Sūtra (普集經) manifesting the land. The Puspa-vrsti Sūtra specifically refers to the Buddha Land. Question: How do we know that using the jeweled canopy to manifest the Buddha Land represents the Sambhogakāya (報身, reward body) and the Nirmāṇakāya (應身, emanation body) and their lands? Answer: Five hundred small canopies combine to form one large canopy. Doesn't this represent that numerous causes and conditions combine to form one result? The one result is the perfect Sambhogakāya and Dharmakāya (法身, Dharma body). The body is the land. Therefore, the sutra says that when Bodhisattvas practice generosity and other virtues, when they attain Buddhahood, these beings will be reborn in their Buddha Land. Question: This clearly speaks of the Nirmāṇakāya attaining enlightenment; how can it prove the Sambhogakāya Land? Answer: Because the Sambhogakāya is achieved, the Nirmāṇakāya and its land are also achieved. Regarding the introductory section, it is divided into two parts: first, the Tathāgata (如來, Thus Come One) manifesting his body; second, the elder offering the canopy. The Tathāgata's manifestation of his body is further divided into three parts: first, the Buddha preaching the Dharma; second, illustrating it with a metaphor; and third, combining the metaphor. First, it explains the Buddha preaching the Dharma. 『At that time, the Buddha was with immeasurable great assembly.』 There are four types of assembly: first, the initiating assembly, such as those who initiate questions in the Ratnakūṭa Sūtra (寶積經), Mañjuśrī Sūtra (文殊經), Maitreya Sūtra (彌勒經), etc.; second, the influential assembly, referring to the Dharmakāya Bodhisattvas from this and other worlds, as well as those who manifest as the eight classes of beings (天龍八部) and the fourfold assembly (四眾); third, the receptive assembly, referring to those who benefit from hearing the Dharma, such as the five hundred of the eight classes of beings and the fourfold assembly, who are either diligent in both precepts and meditation, or slightly lax in precepts but diligent in meditation; fourth, the connection-forming assembly, referring to those who plant the seeds for future understanding and enlightenment through gradual practice, who are either diligent in precepts but slightly lax in meditation, or slow in both precepts and meditation. These four types of assembly encompass all beings. 『Respectfully』 indicates that the inner roots of goodness have sprouted. 『Surrounding』 is like entering through the four gates of a city to see the city lord, representing that the faculties represented by the four gates are activated, and following the turning of the Dharma wheel, one can see the true nature of the liberated Dharmakāya. 『And preaching the Dharma to them,』 in the past, Shang Tong (尚統師) asked Chang Er Sanzang (長耳三藏), what Dharma did the Buddha preach to the immeasurable great assembly at that time? He replied that he preached the Puspa-vrsti Sūtra, which belongs to the Vaipulya (方等) teachings. The reason why it can serve as the introduction to today's sutra is that the Puspa-vrsti Sūtra speaks of the cause and effect of the principal retribution, while today's sutra speaks of the cause and effect of the dependent retribution. Because there is principal retribution, there is dependent retribution, so it can serve as an introduction. For example, first, the Infinite Meanings Sutra (無量義經) is spoken, and then the Lotus Sutra (法華經) is spoken.

譬如至大海二譬顯。須彌山者此雲安明亦云妙高。何但妙高亦是妙大。譬佛實報尊特之身窮實相頂。故言妙高。功德智慧遍滿法界故言妙大。顯于大海者即顯此座有緣四眾四門善根。亦顯一切眾生生死海也。如山盤峙滄溟而秀出海外。佛不住生死。不捨生死。不住如山高出不捨如影現大海。如海水非其四色而因山現故有四種色。此明眾生心非四門佛以悉檀方便而說四門。令失噁心。本相同四門之解。更無異解。

安處至大眾三合譬。寶是法性萬善之理。無畏之座是諸法空。是為萬善無畏空座。身相巍巍與座相稱。譬實慧微妙與萬善無畏空理相應。此合須彌山譬。蔽大眾者明說大教蔽眾妄解。同其真解弊諸邪小四門同成大乘四門之解。此合顯大海譬。

爾時下二明長者子獻蓋為三。一先明表發之由二如來合蓋現瑞三大眾睹瑞歡喜。獻五百蓋合為一者。表因中慈迴向佛果成於無緣。即表圓報法身。亦表依報凈國。正表此經以佛國因果為宗。而於蓋中現一切土即表果地凈土現一切應土。即表此經力用也。又現十方諸佛說法者。表于應土必有應佛為化主也。大眾歡喜者即聞不思議解脫。佛國機發必沾大利預生喜也。故知現相密表發起此經。由籍故為別序。一長者子為表發之由故獻蓋者。為三。一與同類俱往。二虔

【現代漢語翻譯】現代漢語譯本：例如用大海和須彌山這兩個比喻來顯明道理。須彌山（Sumeru Mountain，佛教宇宙觀中的中心山）在這裡被稱為安明，也稱為妙高。不僅僅是妙高，也是妙大。比喻佛的實報莊嚴身達到了真實相的頂峰，所以說是妙高。功德和智慧遍滿法界，所以說是妙大。顯現在大海之上，就是顯示這個法座與有緣的四眾（比丘、比丘尼、優婆塞、優婆夷）和四門（四種修行法門）的善根有關。也顯示一切眾生的生死之海。如同山盤踞聳立在滄溟之中，秀麗地突出于海外。佛不住于生死，也不捨棄生死。不住于如山般的高出，也不捨棄如影子般顯現在大海中。如同海水本身並非四種顏色，而是因為山的顯現才有了四種顏色。這說明眾生的心本來沒有四門，佛用悉檀（Siddhanta，成就）方便法門來說四門，使眾生失去噁心。其根本相同於四門的理解，沒有其他的理解。

安處到大眾，這是第三個譬喻的結合。寶是法性的萬善之理。無畏之座是諸法皆空。這就是萬善無畏的空座。佛的身相巍峨與座相稱。比喻真實的智慧微妙，與萬善無畏的空理相應。這結合了須彌山的譬喻。遮蔽大眾，說明宣說大法遮蔽眾生的虛妄理解。與真實的理解相同，遮蔽各種邪惡和渺小的理解，四門共同成就大乘四門的理解。這結合了顯現大海的譬喻。

爾時下，第二部分說明長者子獻蓋，分為三個方面。一是先說明發起的緣由，二是如來合蓋顯現瑞相，三是大眾看到瑞相歡喜。獻上五百寶蓋合為一個，表示因地中的慈悲迴向佛果，成就無緣大慈。這表示圓滿報身，也表示依報的清凈國土。主要表示此經以佛國因果為宗旨。在寶蓋中顯現一切國土，表示果地的清凈國土顯現一切應化國土。這表示此經的力量和作用。又顯現十方諸佛說法，表示在應化國土必定有應化佛作為教化之主。大眾歡喜，就是聽聞不可思議的解脫。佛國之機發動，必定沾染大利益，預先產生歡喜。所以知道顯現的瑞相秘密地表示發起此經。由於籍貫的緣故作為別序。一是長者子作為表法的緣由而獻蓋，分為三個方面。一是與同類一起前往，二是虔誠。

【English Translation】 English version: For example, the two metaphors of the great ocean and Mount Sumeru (Sumeru Mountain, the central mountain in the Buddhist cosmology) are used to illustrate the principle. Mount Sumeru, here called Anming, is also called Miaogao (Wonderfully High). It is not only Miaogao, but also Miaoda (Wonderfully Great). It is a metaphor for the Buddha's Sambhogakaya (Reward Body) reaching the peak of true reality, hence it is called Miaogao. Merit and wisdom pervade the entire Dharma Realm, hence it is called Miaoda. Appearing on the great ocean signifies that this seat is related to the good roots of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) and the four doors (four methods of practice). It also signifies the sea of birth and death of all sentient beings. Just as a mountain sits majestically in the vast ocean, beautifully protruding from overseas. The Buddha does not dwell in birth and death, nor does he abandon birth and death. He does not dwell in the height like a mountain, nor does he abandon appearing like a shadow in the great ocean. Just as seawater itself is not of four colors, but has four colors because of the appearance of the mountain. This illustrates that the minds of sentient beings originally do not have four doors, but the Buddha uses Siddhantha (accomplishment) expedient methods to speak of the four doors, causing sentient beings to lose their evil minds. Its fundamental meaning is the same as the understanding of the four doors, and there is no other understanding.

From 'An Chu' (peacefully abiding) to 'Da Zhong' (great assembly), this is the combination of the third metaphor. Treasure is the principle of the Dharma-nature's myriad virtues. The fearless seat is the emptiness of all dharmas. This is the fearless empty seat of myriad virtues. The Buddha's majestic appearance matches the seat. It is a metaphor for true wisdom being subtle and corresponding to the empty principle of myriad virtues and fearlessness. This combines the metaphor of Mount Sumeru. Covering the great assembly explains that expounding the Great Dharma covers the false understanding of sentient beings. Being the same as the true understanding, it covers all evil and small understandings, and the four doors together accomplish the understanding of the four doors of the Mahayana. This combines the metaphor of revealing the great ocean.

In the section beginning with 'Er Shi' (at that time), the second part explains the elder's son offering the canopy, divided into three aspects. First, it explains the reason for initiating it; second, the Tathagata (如來) combines the canopies to manifest auspicious signs; and third, the great assembly rejoices upon seeing the auspicious signs. Offering five hundred canopies combined into one represents the compassion in the causal stage turning towards the Buddha-fruit, accomplishing causeless great compassion. This represents the perfect Reward Body, and also represents the pure land of the dependent reward. It mainly represents that this sutra takes the cause and effect of the Buddha-land as its purpose. Manifesting all lands within the canopy represents the pure land of the fruition manifesting all manifested lands. This represents the power and function of this sutra. Furthermore, manifesting the Buddhas of the ten directions preaching the Dharma represents that in the manifested land there must be a manifested Buddha as the teaching master. The great assembly rejoicing is hearing the inconceivable liberation. The opportunity of the Buddha-land being activated will surely be stained with great benefits, and joy will arise in advance. Therefore, knowing that the manifested auspicious signs secretly represent the initiation of this sutra. Due to the reason of origin, it serves as a separate preface. First, the elder's son offering the canopy as the reason for expressing the Dharma is divided into three aspects. First, going together with those of the same kind; second, being reverent.

敬。三奉蓋。初文者毗耶離具如前釋。城表涅槃。故華嚴云白凈法為城觀慧為墻壁。無上智樓閣慚愧為深塹。三空解脫門正念為防守。四道為正路游之出三界。建無上法幢摧滅一切魔。今明性凈涅槃如城。非長者亦非如來而共住此城。因故稱子果故稱佛。性非因果而因果依性義同城也。釋寶積如前與五百長者子事義可知。若表法門或表五種種性善根。一種性有百。即是五百善根悉皆是因故稱為子。七寶蓋者表七覺調停生實相真解名為七寶。曆法起慈名之為蓋。蓋以蓋覆為義。慈心覆陰一切眾生。來詣佛所者因修歷別法緣之慈。今發無緣因慈迴向無緣之果圓覆一切也。二虔敬者頭面禮足是申其敬儀。表于因智之上接果智之下。三奉蓋者因有資果之義故言供養。

佛之威神下二明如來合蓋現瑞此為二。一明合蓋二正明現相。初文者五百各獻表各修因。合為一者表一圓果。既有正因能感正果。則成依因感得依果。言遍覆三千者表一果體無緣大慈普覆法界。若論正報普集已說。今所現相正表依報普覆一切。

而此世界下二正現相又為二。一現國土。二現佛說法。國土有四。一現國土廣長之相．二現十山．三現大海江河．四現日月天宮。初文者正表依報世間。橫極百億稱廣豎至有頂名長。又解橫極十方稱廣豎際四土

【現代漢語翻譯】現代漢語譯本：敬。三奉蓋。初文者，毗耶離（Vaisali，古印度城市名）的含義如前所述。城象徵涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。所以《華嚴經》（Avatamsaka Sutra）說，『白凈法為城，觀慧為墻壁，無上智為樓閣，慚愧為深塹，三空解脫門為防守，四道為正路，游之出三界，建無上法幢，摧滅一切魔。』現在說明性凈涅槃如城，非長者亦非如來而共住此城。因的緣故稱為子，果的緣故稱為佛。性非因果，而因果依性，意義與城相同。解釋寶積（Ratnakuta，人名或菩薩名）如前，與五百長者子的事情意義可知。如果表法門，或者表五種種性善根。一種性有百，即是五百善根，悉皆是因，故稱為子。七寶蓋者，表七覺（Seven Factors of Enlightenment）調停，生實相真解，名為七寶。曆法起慈，名之為蓋。蓋以蓋覆為義。慈心覆陰一切眾生。來詣佛所者，因修歷別法緣之慈。今發無緣因慈，迴向無緣之果，圓覆一切也。二虔敬者，頭面禮足，是申其敬儀，表于因智之上，接果智之下。三奉蓋者，因有資果之義，故言供養。佛之威神下二，明如來合蓋現瑞，此為二。一明合蓋，二正明現相。初文者，五百各獻，表各修因。合為一者，表一圓果。既有正因，能感正果，則成依因感得依果。言遍覆三千者，表一果體無緣大慈，普覆法界。若論正報普集已說。今所現相，正表依報普覆一切。而此世界下二，正現相又為二。一現國土，二現佛說法。國土有四。一現國土廣長之相，二現十山，三現大海江河，四現日月天宮。初文者，正表依報世間。橫極百億稱廣，豎至有頂名長。又解橫極十方稱廣，豎際四土。

【English Translation】 English version: Respect. Three offerings of canopies. The initial text, 'Vaisali' (Vaisali, name of an ancient Indian city), has the meaning as explained before. The city symbolizes Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). Therefore, the Avatamsaka Sutra says, 'Pure Dharma is the city, wisdom is the wall, unsurpassed wisdom is the pavilion, shame and remorse are the deep moat, the three emptiness liberation gates are the defense, the four paths are the correct road, traversing them one exits the three realms, establishing the unsurpassed Dharma banner, destroying all demons.' Now, it explains that the pure Nirvana of nature is like a city, where neither elders nor Tathagatas (Tathagata, 'Thus Come One', an epithet of the Buddha) reside together. Because of the cause, they are called sons; because of the result, they are called Buddhas. Nature is neither cause nor result, but cause and result rely on nature, the meaning is the same as the city. The explanation of Ratnakuta (Ratnakuta, name of a person or Bodhisattva) is as before, and the meaning of the events with the five hundred sons of elders is understandable. If it represents the Dharma gate, or it represents the five kinds of nature and good roots. One nature has a hundred, which means there are five hundred good roots, all of which are causes, hence they are called sons. The seven jeweled canopies represent the seven factors of enlightenment (Seven Factors of Enlightenment) harmonizing, giving rise to the true understanding of reality, which is called the seven jewels. Practicing Dharma gives rise to compassion, which is called a canopy. A canopy is meant to cover. Compassionate mind covers and protects all sentient beings. Those who come to the Buddha's place are due to cultivating compassion through different Dharma conditions. Now, generating causeless compassion, dedicating it to the causeless result, completely covering everything. The second, reverence, prostrating with head and face to the feet, is expressing their respect, representing connecting the wisdom of cause above with the wisdom of result below. The third, offering canopies, because the cause has the meaning of supporting the result, hence it is called offering. The second part, 'The Buddha's majestic power,' explains how the Tathagata combines the canopies and manifests auspicious signs, this is divided into two parts. The first explains the combining of the canopies, and the second directly explains the manifestation of the signs. The initial text, 'Five hundred each offer,' represents each cultivating causes. Combining into one represents one complete result. Since there is a correct cause, it can evoke a correct result, thus forming a dependent cause that evokes a dependent result. The statement 'covering the three thousand' represents the causeless great compassion of one result body, universally covering the Dharma realm. Regarding the proper reward, the universal gathering has already been discussed. The current manifested signs directly represent the dependent reward universally covering everything. The second part, 'And this world,' directly manifests the signs, again divided into two parts. The first manifests the aspect of the land, and the second manifests the Buddha preaching the Dharma. The land has four aspects. The first manifests the aspect of the land's breadth and length, the second manifests the ten mountains, the third manifests the great seas and rivers, and the fourth manifests the sun, moon, and heavenly palaces. The initial text directly represents the dependent reward world. Extending horizontally to hundreds of billions is called breadth, extending vertically to the peak of existence is called length. Another explanation is that extending horizontally to the ten directions is called breadth, and extending vertically to the four lands.

名長。

又此三千至鐵圍山二現十山。恐表眾生世間。大海至泉源三現大海江河。恐表五陰世間。及日月至寶蓋中四現日月天宮。或表器世間也。此四世間現蓋中者依報世間眾生五陰之所依也。

問現無情相何得表情。答夫說大乘現相皆爾。

又十方至寶蓋中二明現諸佛說法。若說依報必有能依。既有可化眾生必有應佛化導。故蓋中現佛及佛說法。以有四佛住於四土皆名佛國。

爾時一切下三大眾睹瑞歡喜文為三。一嘆未曾有是口業供養。自昔已來未曾現合蓋之瑞。表當說佛國故也。二合掌禮佛是身業供養。三瞻仰尊顏是意業供養。以現瑞故必聞不思議佛國。當得三業清凈三輪不思議化。當得是益故喜心預發。所以皆申三業供養。但現瑞表發正為發起物情。物情敬仰既發大聖即須赴緣說法。喜敬為序義轉親也。

維摩經略疏卷第六

長者子寶積下二敘述序者。大聖現相難測。自非寶積神智高明孰知所表。為欲起發時眾令知現瑞表說佛國信解分明。故說偈以嘆述也。就三十六行偈為二。初十七行述嘆表發之由。次十九行正述嘆現相表發。發由為二。初九行述嘆勝應法身以為近由。后八行述嘆劣應以為遠由。言勝應者若為菩薩說大所現相好威德殊勝。尋此勝應即得法身。言劣應者若

【現代漢語翻譯】現代漢語譯本名長。

又此三千至鐵圍山（Cakravāḍa）二現十山。恐怕是表徵眾生世間。大海至泉源三現大海江河。恐怕是表徵五陰世間。以及日月至寶蓋中四現日月天宮。或許是表徵器世間。這四世間顯現在寶蓋中，是依報世間，是眾生五陰所依賴的。

問：顯現無情之相，如何能夠表達情感？答：大凡說大乘佛法，顯現的相都是如此。

又十方至寶蓋中二明顯現諸佛說法。如果說依報，必定有能依。既然有可化度的眾生，必定有應化之佛來引導。所以寶蓋中顯現佛以及佛說法。因為有四佛住在四土，都名為佛國。

爾時一切下三大眾睹瑞歡喜文分為三。一、讚歎未曾有，這是口業供養。自古以來未曾顯現合蓋之瑞相，表明將要宣說佛國之法。二、合掌禮佛，這是身業供養。三、瞻仰尊顏，這是意業供養。因為顯現瑞相，必定能聽聞不可思議的佛國之法。應當得到三業清凈，三輪不可思議的教化。應當得到這樣的利益，所以歡喜之心預先發動。所以都表達三業供養。只是顯現瑞相，是爲了發起眾生的情感。眾生的敬仰之心既然發動，大聖就需要應緣說法。歡喜敬仰是序言，意義更加親切。

維摩經略疏卷第六

長者子寶積下二敘述序者。大聖顯現的相難以測度。如果不是寶積（Ratnakara）神智高明，誰能知道所要表達的含義？爲了啓發當時的大眾，讓他們知道顯現瑞相是爲了宣說佛國，使他們信解分明。所以用偈頌來讚歎敘述。就這三十六行偈頌分為二。最初十七行敘述讚歎顯現的緣由。其次十九行正式敘述讚歎顯現的相所要表達的含義。顯現的緣由分為二。最初九行敘述讚歎殊勝的應化法身，作為近因。后八行敘述讚歎低劣的應化身，作為遠因。說到殊勝的應化身，如果是為菩薩說法，所顯現的相好威德非常殊勝。尋著這殊勝的應化身，就能證得法身。說到低劣的應化身，如果

【English Translation】 English version Name Chang.

Furthermore, these three thousand to the Iron Encircling Mountains (Cakravāḍa) manifest ten mountains in two appearances. This probably represents the sentient beings' world. The great sea to the spring source manifests the great sea and rivers in three appearances. This probably represents the five aggregates' world. And the sun and moon to the jeweled canopy manifest the sun, moon, and heavenly palaces in four appearances. Perhaps this represents the vessel world. These four worlds appearing within the canopy are the dependent world, which is what the sentient beings' five aggregates rely on.

Question: How can the appearance of insentient things express emotions? Answer: Generally speaking, in Mahayana Buddhism, the appearances manifested are all like this.

Furthermore, the ten directions to the jeweled canopy clarify the manifestation of Buddhas preaching the Dharma. If we speak of dependent retribution, there must be something to depend on. Since there are sentient beings to be transformed, there must be Buddhas who respond to transform and guide them. Therefore, the canopy manifests Buddhas and Buddhas preaching the Dharma. Because there are four Buddhas residing in the four lands, all of which are called Buddha-lands.

At that time, the text 'all the three great assemblies rejoiced upon seeing the auspicious signs' is divided into three parts. First, praising 'unprecedented' is offering through verbal karma. Since ancient times, such an auspicious sign of the combined canopy has never appeared, indicating that the Buddha-land Dharma will be preached. Second, joining palms and bowing to the Buddha is offering through physical karma. Third, gazing upon the venerable countenance is offering through mental karma. Because auspicious signs are manifested, one will surely hear the inconceivable Buddha-land Dharma. One should attain the purification of the three karmas and the inconceivable transformation of the three wheels. One should obtain such benefits, so the joyful mind arises in advance. Therefore, all express offerings through the three karmas. The manifestation of auspicious signs is primarily to initiate the emotions of beings. Once the reverence of beings is aroused, the Great Sage must respond to the conditions and preach the Dharma. Joy and reverence serve as an introduction, making the meaning more intimate.

Vimalakirti Sutra Commentary, Scroll 6

The following section, 'The son of a wealthy man, Ratnakara,' narrates the preface. The appearances manifested by the Great Sage are difficult to fathom. If it were not for Ratnakara's high intelligence, who would know what they represent? In order to enlighten the assembly at that time, to let them know that the manifestation of auspicious signs is to preach about the Buddha-land, so that their faith and understanding are clear, he speaks in verses to praise and narrate. This thirty-six-line verse is divided into two parts. The first seventeen lines narrate and praise the reasons for the manifestation. The next nineteen lines formally narrate and praise the meaning expressed by the manifested appearances. The reasons for the manifestation are divided into two. The first nine lines narrate and praise the superior responsive Dharmakaya as the near cause. The last eight lines narrate and praise the inferior responsive body as the distant cause. Speaking of the superior responsive body, if it is for preaching to Bodhisattvas, the manifested marks, virtues, and majesty are extremely superior. By seeking this superior responsive body, one can attain the Dharmakaya. Speaking of the inferior responsive body, if

為聲聞說小身相則劣。尋此劣應不見法身。故法華云。即脫瓔珞著弊垢衣塵土坌身狀有所畏。問何故勝應為近由劣應為遠由。答勝應是即座說普集經。由此現瑞故是近由。劣應是昔說小教之身遠為由籍故是遠也。問三藏劣應自是昔事。何得為此作遠由也。答法華云於二十年中常令除糞。過是已後心相體信入出無難。是故今時共諸聲聞說大乘經現勝應身。合蓋現瑞表說佛國。當知由昔劣應顯今勝應故為遠由。就近為二。初兩行略嘆形聲兩益。次七行廣嘆形聲兩益此之略廣皆是嘆。前說普集經正報因果。何以得知。下嘆說法不有亦不無以因緣故諸法生。就前兩行為二。初一行嘆形益。次一行嘆聲益。初又二。初上句嘆色功德。次下句嘆心功德。大經云。佛性者亦色非色。云何名色金剛身故。云何非色十力無畏非色法故。今初嘆色。約眼嘆者即金剛身三十二相之一也。但身份雖多所尊者首。首分又多其要者目。嘆勝攝劣故也。力無畏等智慧雖多嘆心皆攝。是故舉要以嘆色心。目者眼之異名。眼主肝肝悲則眼淚。嘆眼即是嘆大悲也。大論云。般若是佛母大悲是般若。母故約此相嘆色功德。問法身亦有相耶。答此是勝應表於法身。尋此眼相得法身佛眼。故嘆應身即是嘆法身佛眼。余相類此。故法華云微妙凈法身具相三十二。但眼

【現代漢語翻譯】現代漢語譯本為聲聞說小身相則顯得低劣。如果探究這種低劣，本不應能見到法身。所以《法華經》說：『隨即脫下瓔珞，穿上破舊骯髒的衣服，身上沾滿塵土，顯出有所畏懼的樣子。』問：為什麼殊勝的應化身是近因，而低劣的應化身是遠因？答：殊勝的應化身是（佛陀）在座上宣說《普集經》時所顯現的，因此顯現瑞相，所以是近因。低劣的應化身是過去宣說小乘教法時的身相，是作為久遠的緣由，所以是遠因。問：三藏教中的低劣應化身，本來就是過去的事情，怎麼能作為現在的遠因呢？答：《法華經》說：『在二十年中，常令他們清除糞穢，過了這段時間之後，心意才相互信任，出入沒有障礙。』所以現在與各位聲聞一同宣說大乘經典，顯現殊勝的應化身，合蓋顯現瑞相，表明所說的是佛國。應當知道，正是由於過去的低劣應化身，才顯現出現在的殊勝應化身，所以（低劣應化身）是遠因。就近因來說，分為兩部分。首先兩行是簡略地讚歎形體和聲音兩種利益。其次七行是廣泛地讚歎形體和聲音兩種利益。這簡略和廣泛都是讚歎。前面說《普集經》的正報因果。憑什麼知道呢？下面讚歎說法『不有亦不無，以因緣故諸法生』。就前面的兩行來說，分為兩部分。第一行是讚歎形體的利益，第二行是讚歎聲音的利益。第一行又分為兩部分。首先上句是讚歎色身的功德，其次下句是讚歎心意的功德。《大般涅槃經》說：『佛性，既是色，又非色。』為什麼說是色？因為有金剛身。為什麼說非色？因為十力、四無畏是非色法。現在首先讚歎色身。從眼睛來讚歎，就是金剛身三十二相之一。但是身體的各個部分雖然很多，最尊貴的是頭部。頭部的各個部分又很多，最重要的是眼睛。讚歎殊勝的就攝取了低劣的，所以這樣。十力、四無畏等智慧雖然很多，讚歎心意就都攝取了。所以舉出要點來讚歎色身和心意。『目』是眼睛的別名。眼睛主管肝臟，肝臟悲傷就會流眼淚。讚歎眼睛就是讚歎大悲心。《大智度論》說：『般若是佛母，大悲是般若的母親。』所以從這個角度來讚歎色身的功德。問：法身也有相嗎？答：這是殊勝的應化身，用來表示法身。尋著這眼睛的相，就能得到法身的佛眼。所以讚歎應化身，就是讚歎法身的佛眼。其餘的相也與此類似。所以《法華經》說：『微妙清凈的法身，具足三十二相。』只是眼睛...

【English Translation】 English version Speaking of the small body and form for the Shravakas (hearers), it appears inferior. Investigating this inferiority, one should not be able to see the Dharmakaya (法身, Dharma body). Therefore, the Lotus Sutra says: 'Immediately taking off their necklaces, they put on soiled, tattered garments, and covered themselves with dirt and dust, appearing fearful.' Question: Why is the superior manifested body (勝應, superior manifested body) a near cause, while the inferior manifested body (劣應, inferior manifested body) is a distant cause? Answer: The superior manifested body is what was manifested when the Buddha preached the Universal Gathering Sutra (普集經, Pǔjí jīng) while seated, hence the appearance of auspicious signs, making it a near cause. The inferior manifested body is the form from past teachings of the Small Vehicle (小教, Xiǎo jiào), serving as a distant basis, hence a distant cause. Question: The inferior manifested body in the Tripitaka (三藏, Sānzàng) is inherently a past event. How can it be considered a distant cause for this? Answer: The Lotus Sutra says: 'For twenty years, they were constantly made to remove filth. After this period, their minds trusted each other, and they could come and go without difficulty.' Therefore, now, together with all the Shravakas, the Buddha preaches the Great Vehicle Sutra (大乘經, Dàchéng jīng), manifesting the superior manifested body, and the combined cover manifests auspicious signs, indicating the Buddha-land being spoken of. It should be known that it is because of the past inferior manifested body that the present superior manifested body is revealed, hence it is a distant cause. Regarding the near cause, it is divided into two parts. First, two lines briefly praise the benefits of form and sound. Second, seven lines extensively praise the benefits of form and sound. This brevity and extensiveness are both praise. Earlier, it spoke of the direct retribution (正報, zhèngbào) cause and effect of the Universal Gathering Sutra. How is this known? Below, it praises the Dharma-speaking as 'neither existent nor non-existent; because of conditions, all dharmas arise.' Regarding the preceding two lines, they are divided into two parts. The first line praises the benefit of form, and the second line praises the benefit of sound. The first line is further divided into two parts. First, the upper phrase praises the merits of the physical body, and second, the lower phrase praises the merits of the mind. The Nirvana Sutra (大般涅槃經, Dà bān nièpán jīng) says: 'Buddha-nature is both form and non-form.' Why is it said to be form? Because of the diamond body. Why is it said to be non-form? Because the ten powers (十力, Shílì) and four fearlessnesses (四無畏, Sì wúwèi) are non-form dharmas. Now, first, praise the physical body. Praising from the eyes is one of the thirty-two marks of the diamond body. However, although there are many parts of the body, the most honored is the head. Among the parts of the head, the most important are the eyes. Praising the superior includes the inferior, hence this. Although there are many wisdoms such as the ten powers and four fearlessnesses, praising the mind includes them all. Therefore, highlight the essentials to praise the physical body and mind. 'Eye' is another name for the eye. The eye governs the liver, and when the liver is sorrowful, tears flow. Praising the eye is praising great compassion. The Mahaprajnaparamita Shastra (大智度論, Dà zhì dù lùn) says: 'Prajna (般若, Bōrě) is the mother of the Buddhas, and great compassion is the mother of Prajna.' Therefore, from this perspective, praise the merits of the physical body. Question: Does the Dharmakaya also have form? Answer: This is the superior manifested body, used to represent the Dharmakaya. Seeking this form of the eye, one can attain the Buddha-eye of the Dharmakaya. Therefore, praising the manifested body is praising the Buddha-eye of the Dharmakaya. The remaining forms are similar to this. Therefore, the Lotus Sutra says: 'The subtle and pure Dharmakaya is complete with the thirty-two marks.' Only the eyes...

是總名。從用分別則有五種。一肉眼見粗事色。二天眼見因果細色。三慧眼見粗細色心偏真之理。四法眼見色粗心細因緣假名俗諦諸法。五佛眼見中道圓真佛性之理。又能雙照粗細因緣事理。約教則有四佛五眼不同。金剛般若佛問善吉。如來有肉眼乃至有佛眼不。善吉言如來有肉眼至乃有佛眼。今寶積嘆者五眼皆離垢障故言目凈。修廣者修之言長。廣之言闊。五眼見境豎深窮源故名修。橫遍法界故言廣。如青蓮者西土青蓮華葉形相修。廣相似佛眼故用譬也。又復非但形似佛眼。處在淤泥不為所染。五眼亦爾。非但照境豎深橫廣。雖照世境不為所染。故嘆目凈如青蓮也。今略以五眼帖釋。肉眼者功德果薰無惡業障故名目凈。豎從地獄上至有頂諸色悉見故名修。橫遍百億無色不見故言廣。雖見諸色不染不著如青蓮也。天眼者因禪離蓋發凈眼根。以眼根凈故名目凈。豎見界外名修。橫見十界名廣。雖見不染如青蓮也。慧眼者無界內外見思名目凈。豎照內外真理究竟名修。橫見內外真理名廣。見真不染如青蓮也。法眼者無塵沙惑名目凈。豎見界內外四種四諦之法名修。橫見十方十界四種四諦之法名廣。不著諸法如青蓮也。佛眼者無法界無明名目凈。豎見界內外中道法界窮源儘性名修。橫見十界中道一時圓照名廣。不為法界無明

【現代漢語翻譯】現代漢語譯本：這是總的名稱。從作用上區分則有五種。第一是肉眼，能看見粗顯的事物和顏色（色，指一切可見之物）。第二是天眼，能看見因果關係的細微顏色。第三是慧眼，能看見粗細色心（色，指一切可見之物；心，指精神、意識）偏頗和真實的道理。第四是法眼，能看見色粗心細的因緣假名俗諦（俗諦，佛教真理的世俗層面）諸法。第五是佛眼，能看見中道圓真佛性（佛性，成佛的可能性或本質）的道理。又能同時照見粗細因緣事理。從教義上說，有四佛五眼的不同。《金剛般若經》中，佛問善吉：『如來有肉眼乃至有佛眼嗎？』善吉回答說：『如來有肉眼，乃至有佛眼。』現在《寶積經》讚歎五眼都遠離了垢障，所以說『目凈』（眼睛清凈）。『修廣』，『修』的意思是長，『廣』的意思是寬。五眼所見的境界，豎向上深入窮盡根源，所以稱為『修』；橫向遍及法界，所以稱為『廣』。『如青蓮』，西方的青蓮花葉的形狀修長寬闊，與佛眼相似，所以用它來比喻。而且，不僅僅是形狀像佛眼，青蓮生長在污泥中而不被污染。五眼也是這樣，不僅僅是照見境界豎向上深入橫向上寬廣，雖然照見世間的境界，卻不被世間的境界所污染。所以讚歎『目凈如青蓮』。現在簡略地用五眼來解釋：肉眼，因為有功德果實的熏習，沒有惡業的障礙，所以稱為『目凈』。豎向上從地獄到有頂天（有頂天，色界最高的禪定境界）的各種顏色都能看見，所以稱為『修』。橫向上遍及百億無色界（無色界，沒有物質存在的精神境界）也都能看見，所以稱為『廣』。雖然看見各種顏色，卻不被污染和執著，就像青蓮一樣。天眼，因為修禪而遠離了蓋障（蓋障，阻礙禪定的五種障礙），從而生髮清凈的眼根。因為眼根清凈，所以稱為『目凈』。豎向上能看見界外，稱為『修』。橫向上能看見十界（十界，佛教宇宙觀中的十種生命存在狀態），稱為『廣』。雖然看見卻不被污染，就像青蓮一樣。慧眼，沒有界內外的見思惑（見思惑，知見和思惟上的迷惑），所以稱為『目凈』。豎向上照見內外真理究竟，稱為『修』。橫向上看見內外真理，稱為『廣』。看見真理而不被迷惑，就像青蓮一樣。法眼，沒有塵沙惑（塵沙惑，菩薩修行過程中遇到的，如塵沙般眾多的迷惑），所以稱為『目凈』。豎向上看見界內外四種四諦（四諦，佛教的基本教義，即苦、集、滅、道）之法，稱為『修』。橫向上看見十方十界四種四諦之法，稱為『廣』。不執著于諸法，就像青蓮一樣。佛眼，沒有法界無明（無明，對事物真相的無知），所以稱為『目凈』。豎向上看見界內外中道法界（中道，不偏不倚的真理）窮盡根源和本性，稱為『修』。橫向上看見十界中道一時圓滿照見，稱為『廣』。不被法界無明

【English Translation】 English version: This is a general term. Distinguishing from its function, there are five types. First is the 'flesh eye' (肉眼), which sees coarse matters and colors (色, referring to all visible things). Second is the 'heavenly eye' (天眼), which sees subtle colors related to cause and effect. Third is the 'wisdom eye' (慧眼), which sees the biased and true principles of coarse and subtle matter-mind (色, referring to all visible things; 心, referring to mind, consciousness). Fourth is the 'dharma eye' (法眼), which sees the provisional names of conditioned phenomena and the conventional truth (俗諦, the conventional level of Buddhist truth) of coarse matter and subtle mind. Fifth is the 'Buddha eye' (佛眼), which sees the principle of the Middle Way, perfect truth, and Buddha-nature (佛性, the potential or essence for becoming a Buddha). It can also simultaneously illuminate coarse and subtle conditions, causes, and principles. In terms of teachings, there are differences between the four Buddhas and the five eyes. In the Diamond Sutra, the Buddha asked Subhuti: 'Does the Tathagata have the flesh eye, and even the Buddha eye?' Subhuti replied: 'The Tathagata has the flesh eye, and even the Buddha eye.' Now, the Ratnakuta Sutra praises that all five eyes are free from defilements and obstructions, hence it says 'pure eyes' (目凈). 'Cultivation and vastness' (修廣), 'cultivation' (修) means length, and 'vastness' (廣) means breadth. The realm seen by the five eyes, vertically penetrates deeply to exhaust the source, hence it is called 'cultivation'; horizontally pervades the Dharma realm, hence it is called 'vastness'. 'Like a blue lotus' (如青蓮), the shape of the blue lotus flower in the West is long and broad, similar to the Buddha eye, so it is used as a metaphor. Moreover, it is not only that the shape resembles the Buddha eye, but the blue lotus grows in mud without being defiled. The five eyes are also like this, not only illuminating the realm vertically deeply and horizontally broadly, but although they illuminate the worldly realm, they are not defiled by the worldly realm. Therefore, it is praised 'pure eyes like a blue lotus'. Now, briefly explain with the five eyes: The flesh eye, because of the perfuming of merit and virtue, without the obstruction of evil karma, is called 'pure eyes'. Vertically, it can see all colors from hell to the highest heaven (有頂天, the highest state of meditative absorption in the Form Realm), hence it is called 'cultivation'. Horizontally, it pervades hundreds of billions of formless realms (無色界, the mental realms without material existence) and can see them all, hence it is called 'vastness'. Although it sees all colors, it is not defiled or attached, like a blue lotus. The heavenly eye, because of cultivating meditation and being free from the coverings (蓋障, the five hindrances that obstruct meditation), develops pure eye roots. Because the eye roots are pure, it is called 'pure eyes'. Vertically, it can see beyond the realms, called 'cultivation'. Horizontally, it can see the ten realms (十界, the ten states of existence in Buddhist cosmology), called 'vastness'. Although it sees, it is not defiled, like a blue lotus. The wisdom eye, without the delusions of views and thoughts (見思惑, delusions in views and thoughts) within and without the realms, is called 'pure eyes'. Vertically, it illuminates the ultimate truth within and without, called 'cultivation'. Horizontally, it sees the truth within and without, called 'vastness'. Seeing the truth without being deluded, like a blue lotus. The dharma eye, without the delusions like dust and sand (塵沙惑, numerous delusions encountered by Bodhisattvas during practice), is called 'pure eyes'. Vertically, it sees the four kinds of Four Noble Truths (四諦, the fundamental teachings of Buddhism: suffering, its origin, its cessation, and the path to its cessation) within and without the realms, called 'cultivation'. Horizontally, it sees the four kinds of Four Noble Truths in the ten directions and ten realms, called 'vastness'. Not attached to all dharmas, like a blue lotus. The Buddha eye, without the ignorance of the Dharma realm (無明, ignorance of the true nature of things), is called 'pure eyes'. Vertically, it sees the Middle Way Dharma realm (中道, the truth of non-duality) within and without the realms, exhausting the source and nature, called 'cultivation'. Horizontally, it sees the Middle Way of the ten realms, simultaneously and perfectly illuminating, called 'vastness'. Not being

生死所染如青蓮也。此但略出別圓五眼。藏通皆約界內二諦以明五眼。但約隨情色心分別即三藏五眼。約幻化色心分別即通教五眼。問今長者子定嘆何眼。答經屬方等具說四教隨四根緣。何所聞知嘆無乖隔。下云一音演說隨類各解。若觀心者一心三觀照心因緣粗細及即空假中。對修五眼可以意知。

心凈已度諸禪定。次句嘆心。言心凈者佛智窮源無法界惑故言心凈。已度諸禪定者通論禪定俱通因果。故大經云大般涅槃名深禪定窟。豈得嘆言心凈已度大涅槃也。今約別義禪定據因佛心據果。果出因外故言已度。問何以得知禪是因名。答大論云禪此言思惟修。佛心智鑒圓明豈發思惟。究竟無學豈得言修。又翻棄惡。如來純凈之智何惡可棄。故大經云有所斷者名有上士。無所斷者名無上士。故思惟等義皆是因也。約教者三藏佛心無習故故名心凈。四禪四空觀練薰脩永離法愛故名已度。但力無畏不能等照。通教佛心照極真諦之源。界內習盡于諸禪定無礙自在。十力無畏一時照境故名已度。別教緣修智顯自性清凈之心。十二品無明究竟永滅。地持明九種大禪。菩薩依第九清凈禪得大菩提果。出過清凈故言已度。此約地前修自性禪。登地得一切禪。乃至等覺住清凈禪。斷十一品無明入重玄門名清凈禪。佛果出過故言已度。圓

【現代漢語翻譯】現代漢語譯本：生死輪迴就像被污染的青蓮一樣。這裡只是簡略地說明了別教和圓教的五眼。藏教和通教都是依據界內的二諦來闡明五眼。但如果只是隨**心（指凡夫心）分別，那就是三藏教的五眼。如果依據幻化的色心來分別，那就是通教的五眼。問：現在這位長者子到底讚歎的是哪一種眼？答：這部經屬於方等部，具足宣說了四教，隨順四種根器的眾生因緣。無論聽到或知道什麼，都不會有矛盾衝突。下文說，『以一種聲音演說，眾生隨各自的類別而理解』。如果從觀心的角度來看，一心三觀照見心的因緣、粗細，以及即空、即假、即中。對照修習五眼，可以意會。

『心凈已度諸禪定』。下一句是讚歎心。說『心凈』，是因為佛的智慧窮盡了本源，沒有法界迷惑，所以說心凈。『已度諸禪定』，通俗地講，禪定既包括因也包括果。所以《大般涅槃經》說，『大般涅槃名為深禪定窟』。難道能讚歎說心凈已經超越了大涅槃嗎？現在從別教的意義上講，禪定是因，佛心是果。果超越了因，所以說『已度』。問：怎麼知道禪是因呢？答：《大智度論》說，禪，此言思惟修。佛的心智鑑照圓明，怎麼會發起思惟？究竟無學，怎麼能說修？又翻譯為『棄惡』。如來純凈的智慧，有什麼惡可以捨棄？所以《大般涅槃經》說，『有所斷者，名為有上士；無所斷者，名為無上士』。所以思惟等的意義都是因。從教義上講，三藏教的佛心沒有習氣，所以叫心凈。四禪四空觀練薰脩，永遠離開了對法的愛著，所以叫已度。但十力和四無畏不能平等照見。通教的佛心照見極真諦的本源，界內的習氣斷盡，對於各種禪定沒有障礙，自在。十力和四無畏一時照見境界，所以叫已度。別教緣修智顯現自性清凈的心。十二品無明究竟永遠滅除。《地持經》闡明九種大禪。菩薩依靠第九清凈禪得到大菩提果，超出清凈，所以說『已度』。這裡說的是地前修習自性禪。登地得到一切禪，乃至等覺住在清凈禪中。斷除十一品無明，進入重玄門，名為清凈禪。佛果超出，所以說『已度』。圓教

【English Translation】 English version: Birth and death are defiled, like a blue lotus. This is just a brief explanation of the five eyes of the Separate and Perfect Teachings. The Tripitaka and Common Teachings both explain the five eyes based on the two truths within the realm of desire. However, if one distinguishes them according to the **mind (referring to the mind of ordinary beings), then it is the five eyes of the Tripitaka Teaching. If one distinguishes them according to the illusory form and mind, then it is the five eyes of the Common Teaching. Question: Which eye is the son of the elder praising now? Answer: This sutra belongs to the Vaipulya (Expansive) class, fully explaining the four teachings, according to the conditions of beings with four different capacities. Whatever is heard or known, there will be no contradiction. The following says, 'Speaking with one voice, each being understands according to their own kind.' If one looks at it from the perspective of observing the mind, the One Mind Three Contemplations illuminates the causes and conditions of the mind, their coarseness and subtlety, and their being emptiness, provisional existence, and the Middle Way. Comparing this to the cultivation of the five eyes, one can understand the meaning.

'The mind is pure, having already transcended all dhyanas (meditative states).' The next sentence praises the mind. Saying 'the mind is pure' is because the Buddha's wisdom has exhausted the source, and there is no delusion of the Dharma realm, so it is said that the mind is pure. 'Having already transcended all dhyanas' generally speaking, dhyana includes both cause and effect. Therefore, the Mahaparinirvana Sutra says, 'Great Nirvana is called the cave of deep dhyana.' How could one praise and say that the mind is pure, having already transcended Great Nirvana? Now, from the meaning of the Separate Teaching, dhyana is the cause, and the Buddha's mind is the effect. The effect transcends the cause, so it is said 'already transcended.' Question: How do we know that dhyana is the cause? Answer: The Mahaprajnaparamita Sastra says, 'Dhyana, this means thinking and cultivation.' The Buddha's mind and wisdom are clear and bright, how could it initiate thinking? Having ultimately reached the state of no more learning, how can one say cultivation? It is also translated as 'abandoning evil.' The pure wisdom of the Tathagata, what evil can be abandoned? Therefore, the Mahaparinirvana Sutra says, 'One who has something to cut off is called a superior person; one who has nothing to cut off is called a supreme person.' Therefore, the meaning of thinking, etc., are all causes. From the perspective of the teachings, the Buddha's mind in the Tripitaka Teaching has no habitual tendencies, so it is called pure mind. The Four Dhyanas and Four Formless Realms are practiced and cultivated, forever leaving behind attachment to the Dharma, so it is called 'already transcended.' However, the Ten Powers and Four Fearlessnesses cannot equally illuminate. The Buddha's mind in the Common Teaching illuminates the source of ultimate truth, the habitual tendencies within the realm of desire are exhausted, and there is no obstruction or freedom in all dhyanas. The Ten Powers and Four Fearlessnesses illuminate the realm at once, so it is called 'already transcended.' The Separate Teaching cultivates wisdom to reveal the self-nature pure mind. The twelve grades of ignorance are ultimately and forever extinguished. The Bodhisattva-bhumi Sutra elucidates the nine great dhyanas. Bodhisattvas rely on the ninth pure dhyana to attain the great Bodhi fruit, surpassing purity, so it is said 'already transcended.' This refers to the cultivation of self-nature dhyana before reaching the ground. Upon reaching the ground, one attains all dhyanas, and even the Equal Enlightenment dwells in pure dhyana. Cutting off the eleven grades of ignorance and entering the profound gate is called pure dhyana. The Buddha fruit transcends, so it is said 'already transcended.' The Perfect Teaching

教六根清凈即自性禪。初發心住即一切禪。已究竟離虛妄顯自性清凈之心。如是乃至清凈禪破四十一品無明住無垢地。如來心凈度此禪定登妙覺果故言已度。故金光明雲。是時如來游于無量甚深法性。過諸菩薩所行清凈。瓔珞明昔在華嚴明集八禪眾。即前八禪為說華嚴。得入清凈禪住無垢地。常徒舊解但取四禪四空。說華嚴時聲聞尚如聾啞。八禪外道何足可集。若約觀心一心三觀。一一眾生心即如來心。本性清凈故言心凈。能度事禪故言已度。

久積下次一行嘆化他聲益。所以然者。久遠修禪內成相好。外具神通稱會物情。又無量劫來常修智慧。內能離結稱法相理。故得心凈度諸禪定。外稱無量眾生根緣。能於四不可說用四悉檀而起四教化導一切。證四滅理故云導眾已寂。形聲之益荷利恩。深是可敬重故須稽首。又解般若導行至果便息故言已寂。上句釋成目凈修廣。下句釋成心凈已度。

既見下次七行廣嘆形聲為二。初五行廣嘆形益次二行廣嘆聲益。既見大聖者即是見佛色用神變。是法身清凈無礙之色如如意珠亦如明鏡。故放光動地十方佛土皆悉現也。是則一切法趣色。色為不思議藏色為法界海。是以廣大猶如虛空無有涯際。故約色嘆功德用也。

其中諸佛下一行釋成色用。若非佛神力加被此會豈

見他方諸佛聞佛說法。如法華中以佛神力令眾得見百千萬億國土虛空菩薩。問此即是現相表發何得是表近由。答有師謬謂是合蓋現土。今尋文不爾。此嘆說普集現相非合蓋現瑞。合蓋現瑞如下偈云。今奉世尊此微蓋於中現我三千界。方是正嘆表發也。

法王法力下一行嘆佛心用。言法王者得三昧王三昧故名法王。法力者於二諦三諦四四諦一切諸法自在故也。超群生者佛心清凈超過二死之外。迥出十界之表。

常以法財施一切者。四種道諦七聖法財常施十界恣其所用。問法財為囑色心用耶。答財通色心如無盡意及凈名施者皆名法施。但約能施之心色聲皆是法財攝也。

能善分別下一行約二智。以釋心用成法施之義。權智分別世諦法相。實智于第一義而不動也。問上多約三諦今何得用二諦嘆也。答合真入中合真入俗。通別二諦玄文料簡。又解若隨情辨真即是權智分別法相。若隨智之真即是實智寂而常照。是故嘆言于第一義而不動也。

已於諸法下一行結嘆色心用。已於色法得自在故。故能轉變普現佛土。已於心法得自在故二諦開合隨機利物。色心功用既備。是可歸依故致敬稽首。

說法不有下兩行二廣嘆聲益。述嘆上四眾圍繞而為說法。上現尊勝表說大乘。今猶現說法表當說依土。驗非異

【現代漢語翻譯】現代漢語譯本見他方諸佛聞佛說法。如同《法華經》中，以佛的神力讓大眾得見百千萬億國土虛空中的菩薩。（問：）這僅僅是顯現表相，表達了什麼，又如何是表達鄰近的緣由？（答：）有法師錯誤地認為是合攏覆蓋而顯現國土。現在查閱經文並非如此。這裡是讚歎普遍聚集的顯現之相，不是合攏覆蓋而顯現的祥瑞。合攏覆蓋而顯現祥瑞如下面的偈語所說：『今奉世尊此微蓋於中現我三千界。』這才是真正讚歎表述的含義。

『法王法力』下一行讚歎佛的心性作用。說法王者，因為得到三昧王三昧（Samadhi Raja Samadhi，一種高級禪定）的緣故，所以稱為法王。法力，是指對於二諦（Two Truths，勝義諦和世俗諦）、三諦（Three Truths，空諦、假諦、中諦）、四諦（Four Noble Truths，苦、集、滅、道）一切諸法都自在的緣故。『超群生者』，佛的心性清凈，超越二死（Two Deaths，分段生死和變易生死）之外，遠遠超出十界（Ten Realms，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的範圍。

『常以法財施一切者』，用四種道諦（Four Noble Truths，苦、集、滅、道）、七聖法財（Seven Noble Treasures，信、戒、慚、愧、聞、施、慧）常常佈施給十界（Ten Realms，地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）眾生，任憑他們使用。（問：）法財是屬於色法（Form）還是心法（Mind）的作用呢？（答：）財通於色法和心法，如《無盡意經》和《維摩詰經》中佈施的都稱為法施。但從能佈施的心來說，色、聲都是法財所攝。

『能善分別』下一行，用二智（Two Wisdoms，權智和實智）來解釋心性作用成就法施的意義。權智（Expedient Wisdom）分別世俗諦（Conventional Truth）的法相。實智（Ultimate Wisdom）對於第一義諦（Ultimate Truth）而不動搖。（問：）上面大多用三諦（Three Truths，空諦、假諦、中諦）來解釋，現在為什麼用二諦（Two Truths，勝義諦和世俗諦）來讚歎呢？（答：）合真入中，合真入俗。通別二諦（Two Truths，勝義諦和世俗諦）在玄文（Profound Text）中已經辨析。又解釋說，如果隨順情識來辨別，真諦（Truth）就是權智（Expedient Wisdom）分別法相。如果隨順智慧的真諦（Truth），就是實智（Ultimate Wisdom）寂靜而常照。所以讚歎說，對於第一義諦（Ultimate Truth）而不動搖。

『已於諸法』下一行，總結讚歎色法（Form）和心法（Mind）的作用。因為已經於色法（Form）得到自在的緣故，所以能夠轉變普遍顯現佛土。因為已經於心法（Mind）得到自在的緣故，二諦（Two Truths，勝義諦和世俗諦）開合隨機利益眾生。色法和心法的功用既然完備，是可以歸依的，所以致敬稽首。

『說法不有』下兩行，進一步廣泛讚歎聲音的利益。敘述讚歎上面四眾圍繞而為說法。上面顯現尊勝之相，表示說大乘佛法。現在仍然顯現說法，表示應當宣說所依據的國土。驗證並非不同。

【English Translation】 English version Seeing Buddhas in other lands and hearing them preach the Dharma. As in the Lotus Sutra, the Buddha uses his divine power to allow the assembly to see bodhisattvas in the empty space of hundreds of thousands of millions of lands. (Question:) This is merely a manifestation of appearances, what does it express, and how does it express proximity? (Answer:) Some teachers mistakenly believe that it is the land revealed by the combined canopy. Now, examining the text, this is not the case. This praises the universally gathered manifestation, not the auspicious sign revealed by the combined canopy. The auspicious sign revealed by the combined canopy is as stated in the following verse: 'Now I offer to the World-Honored One this small canopy, within which appears my three-thousandfold world.' This is the true meaning of praise and expression.

The line 'King of Dharma, power of Dharma' praises the function of the Buddha's mind. The one called 'King of Dharma' is so named because he has attained the Samadhi Raja Samadhi (三昧王三昧, a high-level of Samadhi). 'Power of Dharma' means being at ease with all dharmas of the Two Truths (二諦, satya-dvaya), the Three Truths (三諦, tri-satya), and the Four Noble Truths (四諦, catur-ārya-satya). 'Surpassing all beings' means that the Buddha's mind is pure, surpassing the Two Deaths (二死, dvi-marana, the death of transmigration and the death of transformation), and far beyond the scope of the Ten Realms (十界, dasa-dhatu).

'Constantly bestowing the wealth of Dharma upon all' means constantly bestowing the Four Noble Truths (四諦, catur-ārya-satya) and the Seven Noble Treasures (七聖法財, sapta-ārya-dhana) upon the beings of the Ten Realms (十界, dasa-dhatu), allowing them to use them as they please. (Question:) Does the wealth of Dharma belong to the function of form (色法, rupa) or mind (心法, citta)? (Answer:) Wealth encompasses both form and mind. As in the Akshayamati Sutra and the Vimalakirti Sutra, giving is called Dharma-giving. However, from the perspective of the mind that is capable of giving, form and sound are both included in the wealth of Dharma.

The line 'Able to skillfully distinguish' uses the Two Wisdoms (二智, dvi-jnana, conventional and ultimate) to explain the meaning of the mind's function in accomplishing Dharma-giving. Expedient Wisdom (權智, upaya-kausalya-jnana) distinguishes the characteristics of the dharmas of Conventional Truth (世俗諦, samvrti-satya). Ultimate Wisdom (實智, paramartha-jnana) does not move with regard to the Ultimate Truth (第一義諦, paramartha-satya). (Question:) Above, the Three Truths (三諦, tri-satya) are mostly used to explain, so why are the Two Truths (二諦, satya-dvaya) used to praise now? (Answer:) Combining the True to enter the Middle, combining the True to enter the Conventional. The Two Truths (二諦, satya-dvaya) are distinguished in the Profound Text (玄文, gambhirartha). It is also explained that if one distinguishes according to emotions, the Truth (真諦, satya) is Expedient Wisdom (權智, upaya-kausalya-jnana) distinguishing the characteristics of dharmas. If the Truth (真諦, satya) follows wisdom, it is Ultimate Wisdom (實智, paramartha-jnana), which is still and constantly illuminating. Therefore, it is praised that it does not move with regard to the Ultimate Truth (第一義諦, paramartha-satya).

The line 'Having already attained freedom in all dharmas' concludes by praising the function of form (色法, rupa) and mind (心法, citta). Because one has already attained freedom in form (色法, rupa), one is able to transform and universally manifest Buddha-lands. Because one has already attained freedom in mind (心法, citta), the opening and closing of the Two Truths (二諦, satya-dvaya) benefits beings according to their capacity. Since the functions of form and mind are complete, one is worthy of refuge, and therefore pays homage and bows.

The two lines 'Preaching the Dharma without having' further extensively praise the benefits of sound. They describe and praise the four assemblies surrounding and preaching the Dharma. The manifestation of the venerable and superior appearance above indicates the preaching of the Mahayana Dharma. The present manifestation of preaching the Dharma indicates that the land on which it is based should be proclaimed. It verifies that it is not different.

席所以為序致有此嘆。不有不無者中道法也。不有故非俗不無故非真。然說法本約二諦。既非二邊說何等法。當知正說大乘中道。何者凡夫者有二乘者無。菩薩正觀中道佛性。是故方等為諸菩薩多說中道不二法門。故言不有亦不無也。問上用二諦以嘆佛智。今明說法那約三諦。答有無為俗中道是真。即二諦也。問外道亦說神及世間非常非無常。即是非有非無。小乘亦為車匿說離有無。今何得言但是大乘。答凡夫外道尚不見真諦之無況見非無。聲聞經中雖說非有非無。只見真諦之無。何曾見中非無之理。約教明雙非不同者。若外人計單復具足雙非之句及不可說。皆是妄情不見空理不出生死。尚無非有何況非無。悉為三藏有門所破。三藏破見凡有四門。為車匿說離有無經。但是非有非無門耳。若得方便從門入理。但名非有不名非無。不得方便即墮有無與外道等。縱令入理亦非大乘不有不無。通教觀色等皆如幻化不言有無。若從門入理此即非有非無門也。若向通人聞說見理。若執為戲論邪見火燒。縱令入理亦非中道不有不無。別觀中道約破二邊。明非有非無者此就藏性四門明非有非無。異前兩教。若得入理則不須破。若未悟者是愚癡論。非真中道不有不無。圓雖四門一門即四門。四門即一門。不定有無無所依倚。將此虛心豁

見中道。於此生著猶尚須破。何況于余。今簡偽顯真得圓之意。不有不無以嘆勝應不有不無也。複次前三雙非是權圓教是實。權實皆說故言說法不有亦不無也。以因緣故諸法生者。嘆說法緣起之用也。緣起有二已如前說。今之嘆意備含此二。然體非有無豈得有生。有因緣故。亦得說者。順界內無明因緣則二苦集生。因滅無明即二道滅生。界外準說。故言有因緣故諸法生也。

無我無造無受者。此一句結非有非無。歷四教明四種無我無受(云云)。

善惡不亡一句結以因緣故諸法生。通別無明為界內外惡。即二處苦集不敗亡。通別無明滅二處道滅不敗亡。因緣生滅比說可知。

始在佛樹下次八行嘆劣應為遠由為二。初兩行嘆形益。次六行嘆聲益。嘆形為二。初嘆應色次嘆應心。佛樹者坐此成佛故也。有言元吉亦云菩提。初成道時詣此樹坐。魔恐成道化我眷屬空我宮殿。先遣三女。菩薩心安不能惑亂。魔王增忿遂將欲界八十億鬼神兵眾在菩薩所。魔自敗散。具在瑞應。甘露滅者。魔王去後菩薩中夜入於四禪。三十四心見四諦理名得甘露。正習俱盡故名滅也。覺道成者。因四諦發真見第一義。時朗然大悟知常無常知眾生數非數等。具力無畏等一切諸法名覺道成也。神力降魔。神通即是色法功德之用。

【現代漢語翻譯】現代漢語譯本見中道（Madhyamaka，佛教哲學中的中觀之道）。如果對此（中道）產生執著，尚且需要破除，更何況是對其他事物的執著。現在是爲了簡別虛偽，彰顯真實，得到圓融的意義。用『不有不無』來讚歎這種殊勝，迴應『不有不無』的提問。再次說明，前面的三種雙非（指有無、亦有亦無、非有非無）是權教，圓教才是實教。權教和實教都宣說，所以說說法既『不有』也『不無』。『以因緣故諸法生』，讚歎說法緣起的作用。緣起有兩種，前面已經說過。現在的讚歎之意包含了這兩種。然而，本體並非有無，怎麼會有生呢？因為有因緣的緣故，也可以這樣說：順應界內的無明因緣，則苦和集這二諦產生；因滅除無明，則道和滅這二諦產生。界外的情況可以類推。所以說『以因緣故諸法生』。

『無我無造無受者』，這一句總結了非有非無。歷經四教，闡明四種無我無受（此處省略具體內容）。

『善惡不亡』一句總結了『以因緣故諸法生』。通教和別教的無明是界內外的惡，即二處的苦和集不會敗亡。通教和別教的無明滅盡，二處的道和滅也不會敗亡。因緣生滅的道理可以類比說明。

『始在佛樹下』以下八行，讚歎劣應（指佛陀的應化身）是爲了遙遠的緣由，分為兩個方面。開始兩行讚歎形益（指佛陀形象的利益），接著六行讚歎聲益（指佛陀聲音的利益）。讚歎形益分為兩個方面：首先讚歎應色（指佛陀應化身的色身），其次讚歎應心（指佛陀應化身的心）。佛樹，是指佛陀坐在此樹下成佛的緣故。有人說叫元吉，也叫菩提（Bodhi，覺悟）。最初成道時，到這棵樹下坐著。魔（Mara，佛教中的魔王）害怕佛陀成道，使我的眷屬空虛，我的宮殿空蕩。先派遣三個女子。菩薩心安，不能被迷惑擾亂。魔王更加憤怒，於是率領欲界的八十億鬼神兵眾來到菩薩所在之處。魔王自己被打敗潰散。具體情況記載在《瑞應經》中。『甘露滅』，是指魔王離開后，菩薩在半夜進入四禪（Dhyana，禪定）。用三十四個心念見到四諦（Arya-satyani，四聖諦）的道理，名叫得到甘露。正使和習氣都滅盡，所以名叫滅。『覺道成』，是指因為四諦而生髮真見，見到第一義。當時豁然大悟，知道常與無常，知道眾生的數量和非數量等。具備力量、無畏等一切諸法，名叫覺道成。神力降魔，神通就是色法功德的作用。

【English Translation】 English version Seeing the Middle Way (Madhyamaka, the Middle Path in Buddhist philosophy). If one becomes attached to this (Middle Way), it still needs to be broken, let alone attachment to other things. Now, it is to distinguish the false and reveal the true, to obtain the meaning of completeness. Using 'neither existent nor non-existent' to praise this superiority, responding to the question of 'neither existent nor non-existent.' Furthermore, the previous three double negations (referring to existence and non-existence, both existence and non-existence, neither existence nor non-existence) are expedient teachings, while the Complete Teaching is the true teaching. Both expedient and true teachings are expounded, so it is said that the Dharma is 'neither existent nor non-existent.' 'Because of conditions, all dharmas arise,' praising the function of dependent origination of the Dharma. There are two types of dependent origination, as mentioned earlier. The current intention of praise encompasses both of these. However, the essence is neither existent nor non-existent, so how can there be arising? Because of conditions, it can also be said that: in accordance with the ignorance conditions within the realm, the two truths of suffering and accumulation arise; because of the extinction of ignorance, the two truths of the path and cessation arise. The situation outside the realm can be inferred by analogy. Therefore, it is said that 'because of conditions, all dharmas arise.'

'No self, no creator, no receiver,' this sentence summarizes neither existence nor non-existence. Through the Four Teachings, it clarifies the four types of no-self and no-receiver (details omitted here).

The sentence 'Good and evil do not perish' summarizes 'because of conditions, all dharmas arise.' The ignorance of the Common and Distinct Teachings is the evil within and outside the realm, that is, the suffering and accumulation in the two places will not be defeated and perish. The extinction of ignorance in the Common and Distinct Teachings means that the path and cessation in the two places will not be defeated and perish. The principle of arising and ceasing due to conditions can be explained by analogy.

The following eight lines from 'Beginning under the Bodhi tree' praise the inferior response (referring to the Buddha's manifested body) for distant reasons, divided into two aspects. The first two lines praise the benefit of form (referring to the benefit of the Buddha's image), and the following six lines praise the benefit of sound (referring to the benefit of the Buddha's voice). Praising the benefit of form is divided into two aspects: first, praising the response body (referring to the Buddha's manifested body), and second, praising the response mind (referring to the Buddha's manifested mind). The Bodhi tree refers to the reason why the Buddha sat under this tree and attained Buddhahood. Some say it is called Yuanji, also called Bodhi (Bodhi, enlightenment). When he first attained the Way, he went to sit under this tree. Mara (Mara, the demon king in Buddhism) was afraid that the Buddha would attain the Way, emptying my family members and emptying my palace. First, he sent three women. The Bodhisattva's mind was at peace and could not be confused or disturbed. The demon king became even more angry, so he led eighty billion demon soldiers from the desire realm to the place where the Bodhisattva was. The demon king himself was defeated and scattered. The specific situation is recorded in the 'Auspicious Response Sutra.' 'The extinction of nectar' refers to the Bodhisattva entering the four Dhyanas (Dhyana, meditation) in the middle of the night after the demon king left. Seeing the principles of the Four Noble Truths (Arya-satyani, Four Noble Truths) with thirty-four thoughts is called obtaining nectar. Both the correct habit and the acquired habit are exhausted, so it is called extinction. 'The attainment of the Way of Enlightenment' refers to the arising of true seeing from the Four Noble Truths, seeing the first meaning. At that time, he suddenly realized and knew permanence and impermanence, knew the number and non-number of sentient beings, etc. Possessing power, fearlessness, and all dharmas is called the attainment of the Way of Enlightenment. Divine power subdues demons, and supernatural power is the function of the merits of form.

已無心意下一行次嘆應心已。無心意等者。得甘露故見愛顛倒四陰皆滅名無心意。何者若有心意即有心倒。倒即三受。受即三苦是苦諦也。行即行陰思數作業。業招生死即集諦也。無心則無受無受則無行。無行則無業無業故無集。無集則無苦。苦集若滅即是得甘露滅覺道成也。大品明五受五行。行是集諦集諦斷故佛無心意。無心意故無五見受行。故能破外道五見受行。雖無受行為調外道說三藏五門。如佛破長爪云。汝見受不。汝有不受之見還成於受。受即是苦與他何異。而倚不受憍慢輕他。起身口意行行成名集。集招生死何名實相。長爪信伏得法眼凈。伏諸外道例皆如此。問長爪是后時事。此嘆明未轉法輪前已伏外道。是何等外道。答舊云佛昔為凡夫時從阿羅邏仙受八禪定。菩薩無心從其學但為化之。今謂乖偈嘆。偈明佛未成道前降魔成道后伏外道。何得以凡夫時受八禪為伏外道。又恐是如來初成道竟未轉法輪。乃為提謂長者說於五戒扶其本習。辨五行六甲陰陽曆數。其既信伏令歸依佛法。有當來僧汝當歸依。長者得初果。佛實無心受行五行六甲。但為摧伏是故說也。案結集法藏明從波羅柰至涅槃夜結為修多羅藏。故知伏提謂在轉法輪前。從是已后皆以不受之法破諸外道。如向所引長爪之類。

三轉法輪下

【現代漢語翻譯】現代漢語譯本：『已無心意』下一行是讚歎『應心已』。『無心意』指的是，因為獲得了甘露，所以見解上的愛和顛倒以及四陰（色、受、想、行）都滅盡了，這叫做『無心意』。為什麼這樣說呢？如果還有心意，就會有心上的顛倒。顛倒就是三種感受（苦受、樂受、不苦不樂受）。感受就是三種苦（苦苦、壞苦、行苦），這就是苦諦。行就是行陰，是思慮、計數、作業。作業招致生死，這就是集諦。沒有心，就沒有感受；沒有感受，就沒有行；沒有行，就沒有業；沒有業，就沒有集；沒有集，就沒有苦。苦和集如果滅盡，就是獲得了甘露，滅除了覺悟的障礙，覺悟之道就成就了。《大品般若經》闡明了五種感受和五種行。行是集諦，集諦斷除，所以佛沒有心意。沒有心意，就沒有五見（身見、邊見、邪見、見取見、戒禁取見）和感受、行。所以能夠破除外道的五見和感受、行。雖然沒有感受和行，爲了調伏外道，佛說了三藏和五門。例如佛破斥長爪梵志時說：『你看見感受了嗎？』『你有沒有不受的見解，如果有，那就還是落入了感受。』感受就是苦，這和他們（指其他外道）有什麼不同呢？而你卻倚仗不受的見解，驕慢輕視他人，起身口意之行，行成就了就叫做集。集招致生死，這怎麼能說是實相呢？』長爪梵志信服，獲得了法眼清凈。降伏其他外道，也都是這樣的例子。有人問：長爪梵志是後來的事，這裡讚歎明明是在未轉法輪之前就已經降伏了外道，這是什麼外道呢？回答說：舊的說法是，佛過去做凡夫的時候，跟隨阿羅邏仙人學習八禪定。菩薩沒有心，只是爲了教化他才去學習。現在認為這不符合偈頌的讚歎。偈頌明明說的是佛未成道前降伏魔，成道后降伏外道。怎麼能用凡夫時學習八禪定來解釋降伏外道呢？又恐怕是如來剛成道后，還未轉法輪，就為提謂長者說了五戒，扶助他的本性習慣，辨別五行、六甲、陰陽曆數。他既然信服，就讓他歸依佛法，說：『有當來僧，你應該歸依。』長者獲得了初果。佛實際上並沒有用心去接受和實行五行六甲，只是爲了摧伏他，所以才這樣說。考察結集法藏的記載，從波羅奈到涅槃夜結集為修多羅藏。由此可知，降伏提謂長者是在轉法輪之前。從那以後，都是用不受之法來破斥各種外道，就像前面引用的長爪梵志的例子。

『三轉法輪』下文

【English Translation】 English version: The line following 『already without mind and intention』 praises 『responding to the mind already』. 『Without mind and intention』 refers to, because of obtaining the nectar, the love and inversion in views and the four skandhas (form, feeling, perception, volition) are all extinguished, this is called 『without mind and intention』. Why is this said? If there is still mind and intention, there will be inversion in the mind. Inversion is the three kinds of feelings (pleasant, unpleasant, neither pleasant nor unpleasant). Feeling is the three kinds of suffering (suffering of suffering, suffering of change, pervasive suffering), this is the truth of suffering. Volition is the volition skandha, it is thinking, counting, and action. Action leads to birth and death, this is the truth of accumulation. Without mind, there is no feeling; without feeling, there is no volition; without volition, there is no action; without action, there is no accumulation; without accumulation, there is no suffering. If suffering and accumulation are extinguished, it is obtaining the nectar, extinguishing the obstacles to enlightenment, and the path to enlightenment is accomplished. The Mahaprajnaparamita Sutra clarifies the five kinds of feelings and the five kinds of volitions. Volition is the truth of accumulation, the truth of accumulation is cut off, therefore the Buddha has no mind and intention. Without mind and intention, there are no five views (self-view, extreme view, wrong view, view of holding to views, view of holding to precepts) and feeling, volition. Therefore, he is able to break the five views and feeling, volition of the heretics. Although there is no feeling and volition, in order to subdue the heretics, the Buddha spoke of the three baskets and the five gates. For example, when the Buddha refuted Dirghanakha, he said: 『Do you see feeling?』『Do you have a view of non-feeling, if you do, then you still fall into feeling.』 Feeling is suffering, what is the difference between this and them (referring to other heretics)? But you rely on the view of non-feeling, arrogant and despise others, arising in actions of body, speech, and mind, action accomplished is called accumulation. Accumulation leads to birth and death, how can this be called reality?』 Dirghanakha was convinced and obtained the pure Dharma eye. Subduing other heretics is also like this example. Someone asks: Dirghanakha is a later event, this praise clearly states that before turning the Dharma wheel, the heretics had already been subdued, what heretics are these? The answer is: the old saying is that the Buddha, when he was an ordinary person in the past, followed Arada Kalama to learn the eight dhyanas. The Bodhisattva had no mind, he only learned in order to teach him. Now it is thought that this does not conform to the praise of the verse. The verse clearly states that the Buddha subdued the demons before becoming enlightened, and subdued the heretics after becoming enlightened. How can learning the eight dhyanas when he was an ordinary person be used to explain subduing the heretics? Also, perhaps it was after the Tathagata had just become enlightened, and before turning the Dharma wheel, he spoke the five precepts to the householder Trapusa, supporting his inherent habits, distinguishing the five elements, the sixty-year cycle, and the yin-yang calendar. Since he was convinced, he let him take refuge in the Buddha Dharma, saying: 『There is the Sangha to come, you should take refuge.』 The householder obtained the first fruit. The Buddha did not actually use his mind to accept and practice the five elements and the sixty-year cycle, but only said so in order to subdue him. Examining the records of the compilation of the Dharma treasury, from Varanasi to the night of Nirvana, it was compiled into the Sutra Pitaka. From this it can be known that subduing Trapusa was before turning the Dharma wheel. From then on, he used the Dharma of non-acceptance to refute various heretics, just like the example of Dirghanakha cited earlier.

『Three turnings of the Dharma wheel』 below

六行二嘆聲益為三。初兩行嘆轉法輪。次兩行嘆法妙天人受益。后兩行結嘆。初言三轉法輪者即是趣波羅奈說生滅四諦也。輪者佛證四諦法有可轉之義故名為輪。又解能壞煩惱名之為輪。如輪王寶能壞怨敵。佛法輪寶能壞煩惱故名法輪。如來成道經三七日方趣波羅㮈。生生雖不可說。以悉檀方便起天人小機而說四諦。轉入彼心壞彼煩惱故名轉法輪也。三轉者。一示轉謂是苦是集是滅是道。二勸轉謂苦應知集應斷滅應證道應修。三證轉謂苦我已知集我已斷滅我已證道我已修。初轉示見道勸轉示修道證轉示無學道。是三轉十二行法輪。初轉則生眼智明覺。曇無德解三轉不同事如別明。言大千者即娑婆世界釋迦之土。即轉法輪所化之處。

其輪本來常清凈者。如三種藥中無三種病。四諦法輪無見思垢故名本凈。又解生生不可說而說四諦。不可說即真諦。無其苦集說名本凈。如大集云。陳如獲得真實知見。問陳如見真如成論不。答陳如依有門成論是空門。教門雖異見真是一。空門得道是須菩提。

天人得道者。天是八萬諸天人即𤘽鄰五人。五人聞法初得見諦。八萬諸天得法眼凈。有人云𤘽鄰初得道四人至夏初方得。恐是經論異出不同。此經親雲天人得道三寶現世。若四人不得見道即非見諦得戒。但𤘽鄰一人不名僧

【現代漢語翻譯】現代漢語譯本六行文字中，有兩處嘆息之聲，可歸納為三點。最初兩行讚歎轉法輪（Dharmacakra）（佛陀教法的傳播）。接著兩行讚歎佛法的精妙，使天人和世人受益。最後兩行是總結性的讚歎。最初所說的『三轉法輪』，指的是佛陀在波羅奈（Varanasi）所說的關於生滅的四聖諦（Four Noble Truths）。『輪』指的是佛陀所證悟的四聖諦之法具有可被傳播的意義，因此稱為『輪』。另一種解釋是，它能摧毀煩惱，所以稱為『輪』。就像輪王（Cakravartin）的寶物能摧毀怨敵一樣，佛陀的法輪寶也能摧毀煩惱，所以稱為法輪。如來（Tathagata）成道后，經過三個七天（二十一天）才前往波羅奈。雖然從根本上來說，佛法是不可言說的，但爲了適應天人和世人的根器，佛陀以悉檀（Siddhanta，目的）方便之法宣說了四聖諦。這些教法傳入他們的心中，摧毀了他們的煩惱，因此稱為『轉法輪』。所謂『三轉』，第一是『示轉』，即指出什麼是苦（Dukkha）、什麼是集（Samudaya）、什麼是滅（Nirodha）、什麼是道（Magga）。第二是『勸轉』，即勸告人們應該瞭解苦、應該斷除集、應該證得滅、應該修習道。第三是『證轉』，即證明苦我已經瞭解、集我已經斷除、滅我已經證得、道我已經修習。初轉是示現見道（見道位），勸轉是示現修道（修道位），證轉是示現無學道（無學位）。這就是三轉十二行法輪。初轉時，產生了眼、智、明、覺。曇無德（Dharmottara）對三轉的解釋與此不同，需要另行說明。所說的大千世界（Mahasahasra），指的是娑婆世界（Saha World），也就是釋迦牟尼佛（Sakyamuni Buddha）的國土，是轉法輪所教化的地方。『其輪本來常清凈』，就像三種藥物中沒有三種疾病一樣，四聖諦法輪沒有見思之垢，所以稱為『本凈』。另一種解釋是，從根本上來說，佛法是不可言說的，但佛陀卻宣說了四聖諦。不可言說即是真諦（Paramartha），沒有苦和集的宣說，就稱為『本凈』。正如《大集經》（Mahasamnipata Sutra）所說，憍陳如（Ajnatakaundinya）獲得了真實的知見。有人問，憍陳如是否因為見到真如（Tathata）而成就了理論？回答是，憍陳如依據有門（肯定方面）成就了理論，而這實際上是空門（否定方面）。教門雖然不同，但所見的真理卻是一樣的。通過空門得道的是須菩提（Subhuti）。『天人得道』，天指的是八萬諸天，人指的是憍陳如等五人。這五人聽聞佛法后，最初證得了見諦。八萬諸天獲得了法眼凈（Dharmacaksu）。有人說，憍陳如最初得道，其餘四人直到夏初才得道。這可能是因為不同經論的記載有所不同。這部經親口說天人得道，三寶（Triratna）顯現於世。如果其餘四人沒有證得見道，那就不是見諦得戒。只有憍陳如一人不能稱為僧（Sangha）。

【English Translation】 English version In the six lines of text, there are two sighs, which can be summarized into three points. The first two lines praise the turning of the Dharma wheel (Dharmacakra) (the propagation of the Buddha's teachings). The next two lines praise the subtlety of the Dharma, benefiting gods and humans. The last two lines are concluding praises. The 'three turnings of the Dharma wheel' initially mentioned refer to the Four Noble Truths (Four Noble Truths) concerning arising and ceasing, as spoken by the Buddha in Varanasi. 'Wheel' refers to the fact that the Four Noble Truths, as realized by the Buddha, have the meaning of being able to be propagated, hence the name 'wheel'. Another explanation is that it can destroy afflictions, so it is called 'wheel'. Just as the treasure of a Wheel-Turning King (Cakravartin) can destroy enemies, the Buddha's Dharma wheel treasure can also destroy afflictions, hence the name Dharma wheel. After attaining enlightenment, the Tathagata (Tathagata) went to Varanasi after three weeks (twenty-one days). Although fundamentally, the Dharma is inexpressible, in order to adapt to the capacities of gods and humans, the Buddha expounded the Four Noble Truths using the expedient method of Siddhantha (purpose). These teachings entered their hearts and destroyed their afflictions, hence the name 'turning the Dharma wheel'. The so-called 'three turnings' are, first, 'showing turning', which points out what is suffering (Dukkha), what is the origin (Samudaya), what is cessation (Nirodha), and what is the path (Magga). Second, 'exhorting turning', which exhorts people to understand suffering, to abandon the origin, to realize cessation, and to cultivate the path. Third, 'testifying turning', which proves that I have understood suffering, I have abandoned the origin, I have realized cessation, and I have cultivated the path. The first turning is the manifestation of the path of seeing (stage of seeing the path), the exhorting turning is the manifestation of the path of cultivation (stage of cultivating the path), and the testifying turning is the manifestation of the path of no more learning (stage of no more learning). This is the three turnings and twelve aspects of the Dharma wheel. At the first turning, eye, wisdom, light, and awareness arose. Dharmottara's explanation of the three turnings is different from this and needs to be explained separately. The so-called great thousand world (Mahasahasra) refers to the Saha World (Saha World), which is the land of Sakyamuni Buddha (Sakyamuni Buddha), the place where the Dharma wheel is turned and taught. 'Its wheel is originally always pure', just as there are no three diseases in three kinds of medicine, the Four Noble Truths Dharma wheel has no defilements of views and thoughts, so it is called 'originally pure'. Another explanation is that, fundamentally, the Dharma is inexpressible, but the Buddha expounded the Four Noble Truths. Inexpressible is the ultimate truth (Paramartha), and the absence of the exposition of suffering and origin is called 'originally pure'. Just as the Mahasamnipata Sutra says, Ajnatakaundinya obtained true knowledge and vision. Someone asked, did Ajnatakaundinya achieve the theory because he saw Suchness (Tathata)? The answer is that Ajnatakaundinya achieved the theory based on the gate of existence (affirmative aspect), which is actually the gate of emptiness (negative aspect). Although the teaching gates are different, the truth seen is the same. Subhuti (Subhuti) attained the path through the gate of emptiness. 'Gods and humans attained the path', gods refer to the eighty thousand gods, and humans refer to Ajnatakaundinya and the other five. After hearing the Dharma, these five initially attained the vision of truth. The eighty thousand gods obtained the pure Dharma eye (Dharmacaksu). Some say that Ajnatakaundinya attained the path first, and the other four attained it only at the beginning of summer. This may be because the records of different scriptures are different. This sutra personally says that gods and humans attained the path, and the Three Jewels (Triratna) appeared in the world. If the other four did not attain the vision of the path, then it is not the attainment of the precepts through the vision of truth. Only Ajnatakaundinya alone cannot be called a Sangha (Sangha).

寶。此為證者。佛所說法契理契緣。非如六師妄有所說不能令人得道。

三實於是現世間者。不約一體三寶。何者初覺道成始有佛寶。三轉法輪即是法寶。𤘽鄰如等見諦得戒即是僧寶。自迦葉佛滅后三寶隱沒但有舊醫。今佛出興三寶始具。

以斯妙法下次二行嘆法妙天人受益。生滅四諦為妙法也。能令眾生畢故不造新謂之妙法。

一受不退常寂然者即是初見聖諦永不退失。若世智斷結遇緣便起。今無漏智斷諸戲論畢竟不起故言常寂。大經云世醫療治瘥已還生。如來所治畢竟不發故言常寂。案婆娑見有得道盡智猶退退至初果。曇無德見空得道一向無退。雖教不同見道不退。其義無別。今之偈意正嘆見道不退為凡夫也。

度老病死大醫王者。此通嘆醫王法因佛說故也。佛自度三界思惟老病死已亦能說法。令諸眾生度三界死。一受不退名大醫王。言常禮者眾生病無量。佛之法藥亦復無量猶如大海。是可歸敬。

譭譽不動下三兩行總結嘆者。生身之佛八風不動。以大悲三念之德婆羅門女謗而不戚。諸天大梵贊而不忻。八風不動如須彌也。是嘆斷德。于善不善等以慈者嘆智德也。睺羅三摩調達三呵。呵令改惡摩令進善。慈心一也心行平等者約三念處以明平等。一香涂左二刀割右三不塗不割視之平

【現代漢語翻譯】現代漢語譯本：寶。這是證實的。佛所說的法契合真理和因緣，不像六師（外道）那樣虛妄地說些不能使人得道的東西。三寶因此顯現在世間，不是指一體的三寶。什麼是三寶呢？最初覺悟成道才有了佛寶。三轉法輪就是法寶。憍陳如（Kaundinya）等人見諦得戒就是僧寶。自從迦葉佛（Kasyapa Buddha）滅度后，三寶隱沒，只有舊醫（指外道）。現在佛陀出世弘法，三寶才完備。以這微妙的法，接下來的兩行讚歎法的奇妙，天人因此受益。生滅四諦是微妙的法。能使眾生斷絕舊業，不再造新業，就叫做微妙的法。『一受不退常寂然』，就是指初次見到聖諦，永遠不會退失。如果用世俗的智慧斷除煩惱，遇到因緣還會生起。現在用無漏智慧斷除各種戲論，畢竟不會再生起，所以說『常寂』。《大般涅槃經》（Mahaparinirvana Sutra）說，世間的醫生治療疾病，痊癒后還會復發。如來所治療的疾病，畢竟不會復發，所以說『常寂』。根據《阿毗達磨大毗婆沙論》（Abhidharma-mahavibhasa-sastra）的觀點，有人得到道盡智（arhat）還會退轉，甚至退轉到初果。曇無德（Dharmagupta）認為證悟空性得道后，一向不會退轉。雖然教義不同，但見道不退的意義沒有區別。現在的偈頌的意思正是讚歎見道不退，是為凡夫所說。『度老病死大醫王者』，這是總括地讚歎醫王法，因為是佛所說的。佛自己度脫了三界的思惟、老、病、死，也能說法，使眾生度脫三界的死亡。一受不退，稱為大醫王。說『常禮』，是因為眾生的疾病無量，佛的法藥也同樣無量，猶如大海，是值得歸依敬仰的。『譭譽不動』，接下來的三兩行是總結讚歎。具有生身的佛，不為八風（利、衰、毀、譽、稱、譏、苦、樂）所動。憑藉大悲和三念處（身念處、受念處、心念處、法念處）的功德，婆羅門女誹謗他，他也不憂戚；諸天大梵讚歎他，他也不歡喜。八風不動，如同須彌山一樣。這是讚歎斷德。『于善不善等以慈』，這是讚歎智德。睺羅（Rahula）、三摩（Sama）、調達（Devadatta），對他們三個人，呵斥他們改正惡行，勉勵他們進步向善，慈心都是一樣的。『心行平等者』，是用三念處來說明平等。一是香涂左邊，二是刀割右邊，三是不塗不割，都平等看待。

【English Translation】 English version: Precious. This is the proof. The Dharma spoken by the Buddha accords with truth and conditions, unlike the deluded teachings of the Six Teachers (non-Buddhist teachers) that cannot lead people to enlightenment. Therefore, the Three Jewels appear in the world, not referring to a unified Three Jewels. What are the Three Jewels? The initial awakening and attainment of enlightenment gave rise to the Buddha Jewel. The Three Turnings of the Dharma Wheel are the Dharma Jewel. Kaundinya and others attaining the truth and receiving precepts are the Sangha Jewel. Since the extinction of Kasyapa Buddha, the Three Jewels were hidden, with only the old medicine (referring to non-Buddhist teachings). Now that the Buddha has appeared and propagates the Dharma, the Three Jewels are complete. With this wonderful Dharma, the next two lines praise the Dharma's marvel, benefiting gods and humans. The Four Noble Truths of arising and ceasing are the wonderful Dharma. Being able to enable sentient beings to end old karma and not create new karma is called the wonderful Dharma. 『Once received, never retreating, always tranquil,』 refers to initially seeing the Noble Truths and never regressing. If worldly wisdom is used to sever afflictions, they will arise again when conditions meet. Now, using non-outflow wisdom to sever all fabrications, they will never arise again, hence 『always tranquil.』 The Mahaparinirvana Sutra says that worldly doctors treat illnesses, but they relapse after recovery. The illnesses treated by the Tathagata never recur, hence 『always tranquil.』 According to the Abhidharma-mahavibhasa-sastra, some who attain the wisdom of exhaustion (arhat) still regress, even to the level of the first fruit. Dharmagupta believes that after attaining enlightenment by realizing emptiness, there is no regression. Although the teachings differ, the meaning of not regressing after seeing the path is the same. The meaning of the current verse is precisely praising the non-regression after seeing the path, which is spoken for ordinary people. 『Delivering from old age, sickness, and death, the great physician king,』 this is a general praise of the Dharma of the physician king, because it is spoken by the Buddha. The Buddha himself delivered himself from the thoughts, old age, sickness, and death of the Three Realms, and can also speak the Dharma, enabling sentient beings to deliver themselves from the death of the Three Realms. Once received and not regressing is called the great physician king. Saying 『always pay homage』 is because sentient beings have limitless illnesses, and the Buddha's Dharma medicine is also limitless, like the great ocean, worthy of refuge and reverence. 『Not moved by praise or blame,』 the next three lines are a concluding praise. The Buddha with a physical body is not moved by the Eight Winds (gain, loss, defamation, praise, honor, ridicule, suffering, and pleasure). Relying on the merits of great compassion and the Three Foundations of Mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of Dharma), when the Brahmin woman slandered him, he was not saddened; when the gods and Great Brahma praised him, he was not delighted. Not being moved by the Eight Winds is like Mount Sumeru. This is praising the virtue of severance. 『Treating good and bad equally with compassion,』 this is praising the virtue of wisdom. Rahula, Sama, and Devadatta, to these three people, he rebuked them to correct their evil deeds and encouraged them to progress towards goodness, the compassionate mind is the same. 『The mind acts equally』 is using the Three Foundations of Mindfulness to explain equality. First, applying perfume to the left side, second, cutting the right side with a knife, and third, neither applying perfume nor cutting, all are viewed equally.

等無有異想。此據色法為三念處。順我法不喜違我法不嗔。不違不順常行舍心此約心法明三念處。佛心於此慈念平等。孰誰也。人寶者智人為寶。能別真偽故聞者敬承。

今奉世尊下十九行二正述嘆表發之事文為二。初四行總述嘆現三瑞表發。次十五行別述嘆佛三密。初為三初半行述嘆奉蓋。次二行半正述嘆合蓋現瑞表發。三一行正述嘆大眾歡喜。初奉微蓋者微之言小因小果。大表不思議大果。凈土無方莫測。現三千界下二行半。次述上蓋內現土現佛說法。表說應土應身之事。哀現者慈念眾生。欲為說此佛國因果故先現瑞以作由漸。方得開闡故稱哀現。

眾睹下一行三述上大眾嘆未曾有。

大聖下次十五行別述嘆佛三密文為三。初兩行嘆身密。次六行嘆口密。次七行嘆意密。三密即是三輪不思議化。三無失三不護也。大聖法王眾所歸者是嘆法身勝應。若法身三昧王三昧三諦自在。為四十一心菩薩聖眾及餘四部所歸。即是上來所明。佛安處眾寶師子之座蔽於一切諸來大眾故為眾所歸也。凈心者即四眾大乘機發。心無疑濁欲聞凈道。亦是諸大菩薩凈心入觀佛三昧故言凈心。各見世尊在其前者。此明應身對十法界各見同已。譬如一月影現眾水。或見如老比丘像。或見光明相好。或見尊特之身。或見現大小

【現代漢語翻譯】現代漢語譯本：沒有分別取捨的念頭。這是根據色法來說的三念處（觀察身體、感受和心念的三個方面）。順應我的法則不喜悅，違揹我的法則不嗔恨，不順應也不違背，常常保持舍心，這是根據心法來說明三念處。佛心對於此慈悲的念頭是平等的。誰是人寶呢？有智慧的人是人寶，因為他們能夠分辨真假，所以聽聞者恭敬地接受。

現在奉上世尊以下十九行，分為兩部分來正確地敘述讚歎表法的事情：首先四行總述讚歎顯現的三種瑞相表法，其次十五行分別敘述讚歎佛的三密（身密、語密、意密）。首先為三部分，最初半行敘述讚歎奉獻寶蓋，接著兩行半正確地敘述讚歎合蓋顯現瑞相表法，第三一行正確地敘述讚歎大眾歡喜。最初奉獻微小的寶蓋，『微』的意思是小，因為小因而有大果，表明不可思議的大果。凈土沒有方位難以測度。『顯現三千世界』以下兩行半，接著敘述寶蓋內顯現凈土，顯現佛說法，表明說法應和凈土，應和佛身的事情。可悲的顯現，是慈悲地憐念眾生，想要為他們宣說這佛國的原因和結果，所以先顯現瑞相來作為引導，逐漸地才能開導闡明，所以稱為『哀現』。

大眾看到下一行，三次敘述大眾讚歎未曾有過的事情。

大聖以下十五行，分別敘述讚歎佛的三密，分為三部分：最初兩行讚歎身密，接著六行讚歎口密，接著七行讚歎意密。三密就是三輪（身輪、語輪、意輪）不可思議的教化，是三無失（身無失、口無失、意無失）和三不護（戒不護、定不護、慧不護）啊。『大聖法王，眾所歸』是讚歎法身殊勝的應化身。如果法身在三昧王三昧中，對三諦自在，被四十一心菩薩聖眾以及其餘四部（比丘、比丘尼、優婆塞、優婆夷）所歸依，就是上面所說明的，佛安住在眾寶獅子座上，遮蔽一切到來的大眾，所以被大眾所歸依。『凈心』就是四眾大乘根機發動，心中沒有疑惑和污濁，想要聽聞清凈的道路，也是諸大菩薩以清凈心進入觀佛三昧，所以說『凈心』。『各見世尊在其前』，這說明應身針對十法界，各自看到和自己一樣的佛。譬如一月映現在眾多水中，或者看到像老比丘的形象，或者看到光明相好，或者看到尊貴特殊的身軀，或者看到顯現大小。

【English Translation】 English version: There are no different thoughts of acceptance or rejection. This is based on the form of matter (色法) to explain the three foundations of mindfulness (三念處) [observing the body, feelings, and mind]. Not rejoicing in what accords with my Dharma, not being angry at what violates my Dharma, neither according nor violating, constantly practicing the mind of equanimity (舍心); this is explaining the three foundations of mindfulness based on the mind-Dharma (心法). The Buddha's mind is equal in its compassionate thoughts towards this. Who is the treasure of humans? Wise people are the treasure of humans, because they can distinguish between truth and falsehood, so listeners respectfully accept.

Now, presenting the following nineteen lines regarding the World-Honored One (世尊), divided into two parts to correctly describe and praise the events of manifestation: first, four lines generally describe and praise the manifestation of the three auspicious signs; second, fifteen lines separately describe and praise the Buddha's three mysteries (三密) [body, speech, and mind]. First, in three parts, the initial half-line describes and praises the offering of the canopy; then, two and a half lines correctly describe and praise the manifestation of auspicious signs when the canopies merge; third, one line correctly describes and praises the joy of the assembly. Initially, offering a small canopy, 'small' means small cause, because a small cause leads to a great result, indicating the inconceivable great result. The Pure Land (凈土) has no direction and is difficult to fathom. 'Manifesting the three thousand worlds' (現三千世界) in the following two and a half lines, then describing the manifestation of the Pure Land within the canopy, manifesting the Buddha preaching the Dharma, indicating that the Dharma corresponds to the Pure Land and corresponds to the Buddha's body. The pitiful manifestation is compassionately thinking of sentient beings, wanting to explain to them the cause and effect of this Buddha-land, so first manifesting auspicious signs as a guide, gradually being able to enlighten and elucidate, so it is called 'pitiful manifestation' (哀現).

The assembly sees the next line, three times describing the assembly praising what has never happened before.

The Great Sage (大聖) in the following fifteen lines, separately describing and praising the Buddha's three mysteries, divided into three parts: initially, two lines praise the body mystery (身密); then, six lines praise the speech mystery (口密); then, seven lines praise the mind mystery (意密). The three mysteries are the inconceivable transformations of the three wheels (三輪) [body, speech, and mind], which are the three non-losses (三無失) [no loss in body, speech, and mind] and the three non-protections (三不護) [non-protection in precepts, concentration, and wisdom]. 'The Great Sage, Dharma King (法王), the refuge of all' (眾所歸) is praising the Dharma body's (法身) excellent manifested body. If the Dharma body is in the Samadhi King Samadhi (三昧王三昧), free in the three truths (三諦), it is relied upon by the forty-one minds of Bodhisattva saints and the remaining four assemblies (四部) [bhikshus, bhikshunis, upasakas, upasikas], which is what was explained above, the Buddha dwells on the lion throne of many treasures, shielding all the arriving assembly, so it is relied upon by the assembly. 'Pure mind' (凈心) is the arising of the great vehicle (大乘) capacity of the four assemblies, with no doubt or turbidity in their minds, wanting to hear the pure path, and it is also the great Bodhisattvas entering the Buddha-contemplation samadhi (觀佛三昧) with pure minds, so it is said 'pure mind'. 'Each sees the World-Honored One in front of them' (各見世尊在其前), this explains that the manifested body is directed towards the ten Dharma realms (十法界), each seeing a Buddha like themselves. For example, the moon is reflected in many waters, or seeing the image of an old bhikshu, or seeing the auspicious marks of light, or seeing a noble and special body, or seeing the manifestation of size.

相坐寶蓮華。或見身如虛空。此是身密之德。故前釋佛在耶離。各見不同意在此也。不共者如此。身密不與二乘及下地共。

佛以一音下六行次嘆口密文為三。初兩行是辭法二辨。同其語即辭辨。各得解即法辨。辭者一切眾生殊方異類言音各異。同其類音故名辭辨。法者一切諸法名字差別種種非一。各有所召。得法辨者皆識語法。即同其音故名法辨。佛以一音而辭法異趣。二辨應物是口密也。佛尚非是梵況同眾生令異音解即非辭法。而現辭法者口密力也。

佛以一音下二行次嘆義辨。一音說法受行獲利即是尋言求旨得言所以所以即是義也。如來本無句義豈有義辨。而能分別一切句義者即口密也。

佛以一音下二行三嘆樂說辨。旋轉無窮眾皆樂聞。四諦逗機我當爲說怖畏之事。三界皆苦苦故生怖即苦諦也。求涅槃樂樂故歡喜即滅諦也。厭離者諸苦所因貪慾為木。即集諦也。斷疑即道也。又約悉檀者三界苦可畏即世界也。歡喜即為人令生善根故歡喜也。厭離是厭離煩惱。即對治藥病相對也。斷疑即見諦道。是第一義一音所演。其力如是。如來本非四諦四悉。能以此法善巧利益即口密也。

稽首下七行三嘆心密。佛心非權非實能現權實即心密也。文為二。初四行約三種權實二智以嘆心密。次三行約

三種二諦結嘆心密。初文為四。初一行約內外嘆。自行十力據內智圓滿。無畏據外用不怯。此為一雙。即約自行權實嘆心密也。

稽首不共下次一行嘆自行化他。不共是自證之法。導師即是化他。

稽首能斷下次一行此有兩用。若嘆自行即嘆佛智斷。能斷是斷德到彼岸是智德也。若作嘆化他能斷眾結縛者。即是化他權實明智斷也。眾是眾人故屬化他。問何得一偈兩用。答佛自無縛能解他縛故得兩用。

稽首能度下次一行總結上三種權實之智斷也。

悉知眾生下次三行舉三種二諦結嘆三密文為三。初一行是隨情二諦。何者俗諦無量心亦無量。或是求真或欲樂俗。情有去取故言去來。去取無量佛亦隨起說無量二諦。即是隨情。

不著世間下次一行是約隨情智二諦。隨情無染隨智空寂達諸法相下次一行是嘆隨智二諦。智心所照皆入一相而無所礙。如空無依故名隨智也。

維摩經略疏卷第七

爾時長者子下訖阿閦佛十一品半第二正說分文為三。初佛國半品是大聖對機命宗說佛國因果。二從方便訖香積九品是大士助佛闡揚說不思議解脫佛國因果。三從菩薩行訖阿閦兩品是凈名接諸大眾還庵羅園。如來對大眾覆宗明佛國因果。所以如來赴機酬寶積請說依報者。或前普集說正報因果。所

【現代漢語翻譯】現代漢語譯本：三種二諦總結讚歎心之秘密。初文分為四個部分。第一行是內外兩方面的讚歎。『自行十力』（Buddha's ten powers）是根據內在智慧的圓滿，『無畏』（fearlessness）是根據外在運用時的無所畏懼。這是一對，即是根據自行的權巧方便和真實智慧來讚歎心之秘密。『稽首不共下』（I bow to the unique）下一行是讚歎自行化他。『不共』（uncommon）是自證之法，『導師』（guide）即是化他。『稽首能斷下』（I bow to the one who can cut off）下一行有兩種用法。如果讚歎自行，就是讚歎佛智的斷除。『能斷』（able to cut off）是斷德，『到彼岸』（reach the other shore）是智德。如果作為讚歎化他，『能斷眾結縛者』（able to cut off the bonds of all beings）就是化他的權巧方便和真實智慧的明智斷除。『眾』（multitude）是眾人，所以屬於化他。問：為什麼一個偈頌可以有兩種用法？答：佛自身沒有束縛，能夠解脫他人的束縛，所以可以有兩種用法。『稽首能度下』（I bow to the one who can deliver）下一行總結了以上三種權巧方便和真實智慧的斷除。『悉知眾生下』（Knowing all beings）以下三行，舉出三種二諦，總結讚歎三密，分為三個部分。第一行是隨情二諦。什麼是俗諦？無量心也是無量。或是求真，或是欲樂俗，情有去取，所以說『去來』（going and coming）。去取無量，佛也隨之而起，說無量二諦，這就是隨情。『不著世間下』（Not attached to the world）下一行是關於隨情智二諦。隨情無染，隨智空寂。『達諸法相下』（Understanding the nature of all dharmas）下一行是讚歎隨智二諦。智心所照，都進入一相而無所障礙，如虛空無所依，所以名為隨智。《維摩經略疏》卷第七『爾時長者子下訖阿閦佛』（Then the elder's son...to Akshobhya Buddha）十一品半，第二正說分，分為三個部分。最初的佛國半品是大聖（great sage）針對根機，闡明佛國因果。第二部分從『方便訖香積』（expedient means to fragrant accumulation）九品是大士（great bodhisattva）輔助佛陀闡揚，闡述不可思議解脫佛國因果。第三部分從『菩薩行訖阿閦』（bodhisattva conduct to Akshobhya）兩品是凈名（Vimalakirti）接引大眾回到庵羅園（Amra garden）。如來（Tathagata）面對大眾，再次闡明佛國因果。所以如來應寶積（Ratnakuta）的請求而說法，闡述依報，或者之前在普集（universal gathering）中闡述正報因果。

【English Translation】 English version: Summarizing and praising the secret of the mind through the three kinds of two truths. The initial text is divided into four parts. The first line praises both internally and externally. 'Self-practice of the Ten Powers' ( दशबल, Daśabala) refers to the perfection of inner wisdom, while 'Fearlessness' (वैशारद्य, vaiśāradya) refers to the absence of fear in external application. This is a pair, praising the secret of the mind based on the skillful means and true wisdom of self-practice. The next line, 'I bow to the unique,' praises self-practice and benefiting others. 'Unique' (असाधारण, asādhāraṇa) is the Dharma of self-realization, while 'Guide' (देशक, deśaka) refers to benefiting others. The next line, 'I bow to the one who can cut off,' has two uses. If praising self-practice, it praises the Buddha's wisdom of cutting off. 'Able to cut off' (छेदन, chēdana) is the virtue of cutting off, while 'reach the other shore' (पारगमन, pāragamana) is the virtue of wisdom. If used to praise benefiting others, 'able to cut off the bonds of all beings' refers to the skillful means and true wisdom of enlightening others. 'Multitude' (जन, jana) refers to the people, so it belongs to benefiting others. Question: Why can one verse have two uses? Answer: The Buddha himself has no bonds and can liberate others from their bonds, so it can have two uses. The next line, 'I bow to the one who can deliver,' summarizes the above three kinds of skillful means and true wisdom of cutting off. The following three lines, 'Knowing all beings,' cite the three kinds of two truths, summarizing and praising the three mysteries, divided into three parts. The first line is the two truths according to sentiment. What is the conventional truth? Immeasurable mind is also immeasurable. Whether seeking truth or desiring worldly pleasures, sentiments have acceptance and rejection, so it says 'going and coming' (आगमन, āgamana). Acceptance and rejection are immeasurable, and the Buddha also arises accordingly, speaking of immeasurable two truths, which is according to sentiment. The next line, 'Not attached to the world,' is about the two truths of wisdom according to sentiment. According to sentiment, there is no defilement; according to wisdom, there is emptiness and tranquility. The next line, 'Understanding the nature of all dharmas,' praises the two truths according to wisdom. What the wisdom mind illuminates all enters one aspect without obstruction, like the emptiness without reliance, so it is called according to wisdom. Vimalakirti Sutra Commentary, Volume 7 The eleven and a half chapters from 'Then the elder's son...to Akshobhya Buddha' (अक्षोभ्य बुद्ध, Akṣobhya Buddha) constitute the second part, the Proper Exposition, divided into three parts. The initial half chapter on the Buddha-field is where the Great Sage (महापुरुष, mahāpuruṣa) expounds the causes and effects of the Buddha-field according to the capacity of the audience. The second part, from 'Expedient Means to Fragrant Accumulation' (सुगन्ध सञ्चय, sugandha sañcaya), consists of nine chapters where the Great Bodhisattva (महाबोधि सत्त्व, mahābodhi sattva) assists the Buddha in expounding the inconceivable liberation and the causes and effects of the Buddha-field. The third part, from 'Bodhisattva Conduct to Akshobhya,' consists of two chapters where Vimalakirti (विमलकीर्ति, Vimalakīrti) leads the assembly back to the Amra Garden (आम्र वाटिका, Āmra vāṭikā). The Tathagata (तथागत, Tathāgata), facing the assembly, again clarifies the causes and effects of the Buddha-field. Therefore, the Tathagata responds to Ratnakuta's (रत्नकूट, Ratnakūṭa) request and expounds the dependent retribution, or previously expounded the proper retribution in the Universal Gathering (सर्वत्र सभा, sarvatra sabhā).

以凈名助佛宣揚。扶成佛說不思議解脫佛國因果啟悟有緣。譬如尚書奉旨化民。所以還庵羅園。佛對大眾具明佛國。譬如大臣為國開境事畢。還朝至尊悅可而印定也。問凈名已前彈呵豈得助成此教。答佛未說佛國因果。凈名預彈冥會佛意助成今教。云何不可。世間國政閫外之事將軍裁之。但合天心何必待詔。但弟子述昔如來默印懸會佛心。豈非助成今教。故昔日彈呵通助正報。今日重述成今依報。問此半品及出室兩品悉佛自說皆明佛國。其間九品明佛國義蓋不足言。何得扶成佛國之教。答佛既始終皆明佛國。凈名其間豈乖佛意。如佛答寶積。種種諸行皆凈佛土因。凈名所說種種諸行何得非也。問始終佛國乃是佛說。其間九品都無佛國之言。豈是扶成佛國之教。答如佛國品明凈土義云。隨其方便則成就眾生。隨成就眾生即佛土凈。凈名有大方便故室外彈呵折伏。室內慰喻攝受。彈呵折伏心無垢染慰喻攝受眾善莊嚴。是則調伏眾生豈過於此。若眾生正報清凈莊嚴則依報國土皆嚴凈也。是故文云隨成就眾生即佛土凈。如此推之凈名所說雖不彰言凈土因果隨其所說攝伏眾生。即是扶成佛說凈土。其義宛然。問若爾為是凈名扶成佛國。為是凈名自凈佛國。為是成弟子等凈佛國耶。答深求其理皆有此義。如法華壽量釋迦成道甚大久

遠。今分身佛在於十方凈土說法。未來亦然。此類凈名扶成釋迦凈土之義。凈名既能折伏攝受有緣之類。若凈名成佛皆來生其國。即是凈名能調眾生則佛土凈。弟子菩薩亦受折伏為調眾生。眾生既因弟子菩薩斷惡生善。弟子等后成佛時所調眾生皆生其國。故言隨所調伏眾生則佛土凈。問菩薩可爾聲聞取滅豈有此義。答所以言深求其理方有此義。如法華髮聲聞跡。嘆言少欲厭生死實自凈佛土。又問疾品文殊方至凈名空室表佛國空。因此往復論佛國義。次不思議品燈王國。香積品現眾香國。此不扶成佛說佛國因果為此經宗。若不許佛國因果以當宗者。古來何得多雲室內六品因空室生。六品既因此而生豈非從佛國生也。凈名扶成佛國為宗其義明矣。問此經明不思議解脫何關佛國之義。答不思議品芥納須彌。海內毛吼等多約依報顯不思議也。就半品為二。一寶積請說二如來答。初文為二。一述同類堪聞二正請說。初云先已發心是故堪聞。

言阿耨多羅三藐三菩提心者此云無上正遍知道心。但發心有三。一名字二相似三分證。今之五百是相似發位。何以知然。下文佛現凈土方得無生乃是分證。言相似者通別圓位皆約內凡。問何以但據相似發耶。答聲聞干慧菩薩伏忍並未有發義。若聲聞性地菩薩柔順方有發義。故多約此明發

【現代漢語翻譯】現代漢語譯本：

遠。現在分身佛在十方凈土說法。未來也是這樣。這類說法是維摩詰（Vimalakirti）輔助成就釋迦牟尼（Sakyamuni）凈土的意義。維摩詰既然能夠折服攝受有緣的眾生，如果維摩詰成佛，這些眾生都會來生於他的佛國。這就是維摩詰能夠調伏眾生，那麼佛土就清凈。弟子菩薩也接受折服，是爲了調伏眾生。眾生既然因為弟子菩薩斷惡生善，弟子菩薩等將來成佛時，所調伏的眾生都會生於他們的佛國。所以說，隨著所調伏的眾生，佛土就清凈。問：菩薩可以這樣說，聲聞（Sravaka）證入寂滅，難道也有這個意義嗎？答：所以說要深入探求其中的道理，才能明白這個意義。如《法華經》（Lotus Sutra）揭示聲聞的修行足跡，讚歎他們少欲知足、厭離生死，實際上也是在清凈佛土。又問：在《疾品》中，文殊菩薩（Manjusri）來到維摩詰的空室，象徵佛國也是空寂的。因此往復討論佛國的意義。其次，《不思議品》中的燈王國，《香積品》中顯現眾香國，這些不是爲了輔助成就佛陀所說的佛國因果，而是這部經的宗旨。如果不承認佛國因果是這部經的宗旨，那麼自古以來，為什麼有那麼多說法認為室內六品是從空室而生的呢？六品既然因此而生，難道不是從佛國而生嗎？維摩詰輔助成就佛國是這部經的宗旨，這個意義是很明顯的。問：這部經闡明不可思議的解脫，和佛國的意義有什麼關係呢？答：《不思議品》中芥子納須彌山（Mount Sumeru），毛孔容納大海等，大多是就依報（環境）來顯示不可思議。就半品經文分為兩部分。一是寶積菩薩（Ratnakuta）請求說法，二是如來（Tathagata）回答。在第一部分中，又分為兩部分：一是陳述他們是同類，堪能聽聞佛法；二是正式請求說法。開頭說『先前已經發菩提心』，所以堪能聽聞佛法。

所說的『阿耨多羅三藐三菩提心』（anuttara-samyak-sambodhi-citta）就是無上正等正覺之心。但是發心有三種：一是名字發心，二是相似發心，三是分證發心。現在的五百比丘是相似發心的位次。為什麼知道是這樣呢？因為下文佛陀顯現凈土，他們才證得無生法忍，這才是分證發心。所說的相似發心，通於別教、圓教的內凡位。問：為什麼只根據相似發心來說呢？答：聲聞的干慧地，菩薩的伏忍位，還沒有真正發心的意義。如果聲聞進入性地，菩薩進入柔順忍位，才算真正發心。所以大多根據這些位次來說明發心。

【English Translation】 English version:

Far. Now, the manifested Buddhas are expounding the Dharma in the pure lands of the ten directions. The future will be the same. This kind of teaching is in line with Vimalakirti's (Vimalakirti) support for the meaning of Sakyamuni's (Sakyamuni) pure land. Since Vimalakirti is able to subdue and gather those who have affinities, if Vimalakirti becomes a Buddha, these beings will be born in his Buddha-land. This means that if Vimalakirti can tame sentient beings, then the Buddha-land will be pure. Disciples and Bodhisattvas also accept subduing, in order to tame sentient beings. Since sentient beings cut off evil and generate good because of the disciples and Bodhisattvas, when the disciples and Bodhisattvas become Buddhas in the future, the sentient beings they have tamed will all be born in their Buddha-lands. Therefore, it is said that the Buddha-land is purified according to the sentient beings that are tamed. Question: Bodhisattvas can be said to be like this, but do Sravakas (Sravaka) who attain extinction have this meaning? Answer: Therefore, it is said that only by deeply seeking the truth can this meaning be understood. For example, the Lotus Sutra reveals the traces of Sravakas' practice, praising them for their few desires, contentment, and aversion to birth and death, which is actually purifying the Buddha-land. Also asked: In the 'Illness' chapter, Manjusri Bodhisattva (Manjusri) came to Vimalakirti's empty room, symbolizing that the Buddha-land is also empty and silent. Therefore, the meaning of the Buddha-land is discussed back and forth. Secondly, the Lamp Kingdom in the 'Inconceivable' chapter, and the manifestation of the Land of All Fragrances in the 'Fragrance Accumulation' chapter, these are not to support the Buddha's teaching of the cause and effect of the Buddha-land, but are the purpose of this sutra. If the cause and effect of the Buddha-land is not recognized as the purpose of this sutra, then why have there been so many sayings since ancient times that the six qualities in the room were born from the empty room? Since the six qualities were born from this, aren't they born from the Buddha-land? Vimalakirti's support for the Buddha-land is the purpose of this sutra, and this meaning is very clear. Question: This sutra elucidates inconceivable liberation, what does it have to do with the meaning of the Buddha-land? Answer: In the 'Inconceivable' chapter, a mustard seed contains Mount Sumeru (Mount Sumeru), and pores contain the ocean, etc., mostly to show the inconceivable in terms of the environment. The half chapter is divided into two parts. One is that Ratnakuta Bodhisattva (Ratnakuta) requests to speak the Dharma, and the other is the Tathagata's (Tathagata) answer. In the first part, it is divided into two parts: one is to state that they are of the same kind and capable of hearing the Dharma; the other is to formally request to speak the Dharma. It begins by saying 'previously generated the Bodhi mind', so they are capable of hearing the Dharma.

The so-called 'anuttara-samyak-sambodhi-citta' (anuttara-samyak-sambodhi-citta) is the unsurpassed, equal, and correct enlightenment mind. But there are three types of generating the mind: first, generating the mind in name; second, generating the mind in similarity; and third, generating the mind in partial realization. The current five hundred bhikkus are in the position of generating the mind in similarity. How do we know this? Because in the following text, the Buddha manifests the pure land, and they attain the forbearance of non-birth, which is the partial realization of generating the mind. The so-called generating the mind in similarity is common to the inner ordinary positions of the Separate Teaching and the Perfect Teaching. Question: Why only base on generating the mind in similarity? Answer: The dry wisdom ground of Sravakas and the subduing forbearance position of Bodhisattvas do not yet have the meaning of truly generating the mind. If Sravakas enter the nature ground and Bodhisattvas enter the gentle forbearance position, then it is considered truly generating the mind. Therefore, it is mostly based on these positions to explain generating the mind.

心位。愿聞得佛下二正請。寶積同類既有堪聞之機。騰機請說佛國因果文為二。一愿聞得佛土清凈即是請果。二愿說菩薩凈土之行即是請因。若論次第應因先果后。今為時眾慕果行因故先請果后請因也。初所以作此請者。上觀佛合蓋現瑞知佛欲說佛國之果而現此相。故請說果。次請因者凈國之果必籍勝因。大眾若聞凈國之果則慕果行因。故請因也。佛言善哉下二佛答文為四。一讚許．二誡聽．三受教．四佛正答。善哉者初明讚許。所以佛讚許者寶積發問深得現瑞所表之意。又能為同輩致請咨決得宜故讚許也。

諦聽至汝說二誡聽誡念聽者生三慧善故。諦聽生聞慧善思生思慧念之生修慧。若雖聞不聽無受潤。因聽而不思無染旨趣。思而不修終無證理。三慧若備入道不疑。

於是至而聽三受教而聽即是奉受三慧之誡也。佛言下四佛正答文為五。一佛正答。二身子生疑。三佛為釋。四梵王自述顯佛誠言。五佛現凈土時眾得益。初正答為二。一答果二答因。答果又二。一正答二譬顯。正答為三。一標章總答。二別釋。三結成。初文言眾生之類是菩薩佛土者。菩薩虛通至寂境智俱忘無土不土。但為化生而取佛土。故舉眾生之類是菩薩佛土。然土不在菩薩眾生。亦非共離永寂如空不可說示。以悉檀方便隨意赴緣自在無

【現代漢語翻譯】現代漢語譯本：心位（指菩薩的內心所處的位置）。我希望能夠聽聞關於佛的清凈佛土的教誨，這是兩次懇請。寶積菩薩和他的同伴們已經具備了聽聞佛法的根基，所以才發起這個請求，希望佛陀能夠宣說佛國因果的經文，分為兩個方面：一是希望聽聞佛土的清凈，這是請求佛果；二是希望宣說菩薩如何修持才能成就清凈佛土，這是請求佛因。如果按照通常的順序，應該先說因，后說果。但現在是爲了讓聽眾仰慕佛果，從而修行佛因，所以先請求佛果，后請求佛因。最初之所以發起這個請求，是因為寶積菩薩觀察到佛陀頭上的寶蓋顯現瑞相，知道佛陀將要宣說佛國之果，所以才顯現這種瑞相，因此請求佛陀宣說佛果。其次請求佛因，是因為清凈佛國的果報必定要依靠殊勝的因緣。大眾如果聽聞了清凈佛國的果報，就會仰慕佛果，從而修行佛因，所以請求佛陀宣說佛因。佛陀說『善哉』以下是佛陀回答的部分，分為四個方面：一是讚許，二是告誡聽法，三是接受教誨，四是佛陀正式回答。『善哉』是最初的讚許。佛陀之所以讚許，是因為寶積菩薩的發問深刻地領會了瑞相所要表達的含義，而且能夠為同伴們發起請求，諮詢決疑，非常得當，所以佛陀讚許他。『諦聽』到『汝說』是告誡聽法，告誡要專心聽聞，這樣才能生起聞慧、思慧、修慧這三種智慧。專心聽聞能生起聞慧，善於思考能生起思慧，專注修行能生起修慧。如果只是聽聞而不專心，就無法接受佛法的滋潤。因為聽聞而不思考，就無法領會佛法的旨趣。思考而不修行，最終無法證悟真理。如果具備了這三種智慧，進入佛道就不會有疑惑。『於是』到『而聽』是接受教誨，接受教誨就是奉行聽聞、思考、修行的告誡。佛陀說『佛言』以下是佛陀正式回答的部分，分為五個方面：一是佛陀正式回答，二是舍利弗（Śāriputra）產生疑問，三是佛陀為他解釋，四是梵天王（Brahmā）親自陳述，顯明佛陀所說真實不虛，五是佛陀顯現清凈佛土，聽眾得到利益。最初的正式回答分為兩個方面：一是回答佛果，二是回答佛因。回答佛果又分為兩個方面：一是正式回答，二是譬喻顯明。正式回答分為三個方面：一是標明綱要，總括回答，二是分別解釋，三是總結完成。最初的經文說『眾生之類是菩薩佛土』，菩薩虛空般通達寂靜的境界，境和智都已忘卻，沒有所謂佛土與非佛土的區別。只是爲了教化眾生才取佛土。所以說眾生之類就是菩薩的佛土。然而佛土不在菩薩或眾生之中，也不是既不相合也不相離，永遠寂靜如同虛空，無法用言語表達或指示。而是以悉檀（Siddhanta，意為成就）方便，隨意應赴因緣，自在無礙。

【English Translation】 English version: The position of the mind (referring to the position where the Bodhisattva's mind resides). I wish to hear the teachings about the pure Buddha-land of the Buddha, which is a twofold request. Bodhisattva Ratnakara (寶積, Bǎojī) and his companions already possess the foundation to hear the Dharma, so they initiate this request, hoping that the Buddha will expound the scriptures on the cause and effect of the Buddha-land, divided into two aspects: first, the hope to hear about the purity of the Buddha-land, which is requesting the Buddha-fruit; second, the hope to expound how Bodhisattvas cultivate to achieve a pure Buddha-land, which is requesting the Buddha-cause. If following the usual order, the cause should be spoken of first, and then the fruit. But now, it is to inspire the audience to admire the Buddha-fruit, thereby cultivating the Buddha-cause, so the Buddha-fruit is requested first, and then the Buddha-cause. The initial reason for initiating this request is that Bodhisattva Ratnakara observed the auspicious signs manifested by the jeweled canopy above the Buddha's head, knowing that the Buddha was about to expound the fruit of the Buddha-land, so this auspicious sign was manifested, hence the request to expound the Buddha-fruit. The second request for the Buddha-cause is because the fruit of a pure Buddha-land must rely on excellent causes. If the audience hears about the fruit of the pure Buddha-land, they will admire the Buddha-fruit, thereby cultivating the Buddha-cause, so they request the Buddha to expound the Buddha-cause. The part from the Buddha saying 'Excellent' onwards is the Buddha's response, divided into four aspects: first, praise; second, admonishment to listen; third, acceptance of the teachings; fourth, the Buddha's formal answer. 'Excellent' is the initial praise. The reason why the Buddha praises is that Bodhisattva Ratnakara's question deeply understands the meaning expressed by the auspicious signs, and he is also able to initiate requests for his companions, consulting and resolving doubts appropriately, so the Buddha praises him. From 'Listen attentively' to 'You speak' is the admonishment to listen to the Dharma, admonishing to listen attentively, so that one can generate the three wisdoms of hearing, thinking, and cultivating. Listening attentively generates the wisdom of hearing, skillful thinking generates the wisdom of thinking, and focused cultivation generates the wisdom of cultivating. If one only hears without attentiveness, one cannot receive the nourishment of the Dharma. Because one hears without thinking, one cannot grasp the essence of the Dharma. Thinking without cultivating, one will ultimately not realize the truth. If one possesses these three wisdoms, there will be no doubt in entering the path of the Buddha. From 'Then' to 'and listen' is the acceptance of the teachings, accepting the teachings is to follow the admonishment of listening, thinking, and cultivating. The part from the Buddha saying 'The Buddha said' onwards is the Buddha's formal answer, divided into five aspects: first, the Buddha's formal answer; second, Śāriputra (舍利弗) raises a question; third, the Buddha explains it for him; fourth, Brahmā (梵天王) personally states, revealing that what the Buddha said is true; fifth, the Buddha manifests the pure Buddha-land, and the audience benefits. The initial formal answer is divided into two aspects: first, answering the Buddha-fruit; second, answering the Buddha-cause. Answering the Buddha-fruit is further divided into two aspects: first, the formal answer; second, illustrating with metaphors. The formal answer is divided into three aspects: first, stating the outline, answering comprehensively; second, explaining separately; third, summarizing and completing. The initial scripture says 'The kinds of beings are the Buddha-land of the Bodhisattva', the Bodhisattva penetrates the realm of emptiness to stillness, both realm and wisdom are forgotten, there is no distinction between Buddha-land and non-Buddha-land. It is only for the sake of teaching sentient beings that they take a Buddha-land. Therefore, it is said that the kinds of beings are the Buddha-land of the Bodhisattva. However, the Buddha-land is not in the Bodhisattva or sentient beings, nor is it neither united nor separated, eternally still like emptiness, unable to be expressed or indicated with words. But with Siddhanta (悉檀, meaning accomplishment) skillful means, responding to conditions at will, freely and without obstruction.

失。已如前說。今約所化故言眾生之類是菩薩佛土。眾生義如前辨十界中說。所言類者即氣類也氣類無邊無其正要不出二種。一有為緣集二無為緣集。言有為者即是界內染凈國土。迷真滯有而起結業稟分段生死皆其類也。二無為者即是界外有餘果報及開中下寂光。此三土眾生迷中道佛性滯無為緣集。赴諸結業受變易生死皆是此類。約教辨者。藏通有為緣集謂生滅無生之類。別圓無為即無量無作之類。故約四教開兩緣集四種眾生。問所明三土稟報不同所居各異。云何悉同無為緣集。答所迷理同。皆是無明變易生死故通為一類。問若爾云何分別三土不同。答有餘五人雖同見真界內惑盡都。未見中斷有為集。同生有餘受變易生亦名方便生死。別圓兩教斷通惑者。見空不空。以見空故斷有為集。及見不空侵無為集。若從初地初住訖於九地。斷無為集同受果報變易生死。亦名因緣生死。若十地下寂滅忍。餘二生在。等覺中忍。餘一生在。分住寂光。即開變易出於有後無有後生死。雖復報殊所居各異並是界外同迷中道。悉是無為緣集氣類同也。問何不以四種緣集對四土明四種眾生類耶。答一往似便於理有妨。無別自體法界異無為也。得失之事至問疾品當更分別。若還約無為分出二種是則無失。必應須開。但約四教開四眾生此即便也

。若約觀心者因緣所生即有為之類。從假入空破有為整合無為之類也。若入假名中道破無為未盡皆名無為之類。

所以者何下二別釋。但聖心難測今作五意通此經文。一橫約染凈土通明四番經文。二豎對四土。三類通四土。四約觀心。五約教。初橫約同居者依經有四。初云隨所化眾生而取佛土。今先明土闊狹不同由所化多少故爾。如釋迦用百億以為同居滿愿成佛。用恒沙大千以為同居。如世造宅量其所居。所化眾生取土亦爾。又菩薩所化眾生修善多少異。故國土莊嚴優劣亦異。故云眾生之類是菩薩佛土。二隨所調伏眾生而取佛土者。明諸菩薩為眾生取土。凈穢不同皆為調伏得宜。非關菩薩福慧優劣。如親育子愛榮雖殊皆為成就。取土亦爾。自有逼迫妨道則凈國安之。或憍奢妨道則穢土調伏。非為以穢令生苦惱。非以凈縱樂不修。何者菩薩不為眾生作煩惱因緣。豈作凈穢令其流轉。正由眾生惡盡多少取土不同。三隨諸眾生應以何國入佛智慧而取佛土者。法華云諸佛為一大事因緣故出現於世。為令眾生開佛知見。故今明菩薩調伏眾生赴凈穢土。皆為令得入佛智慧。應以凈國入者則事理俱急。令入佛慧。應以穢國入者則事寬理急令入佛慧。根性異故取土不同。故云眾生之類是菩薩佛土。四隨諸眾生應以何國起菩薩根而

【現代漢語翻譯】現代漢語譯本：如果從觀心的角度來說，因緣所生的事物都屬於『有為』的範疇。從『假』入『空』，是爲了破除『有為』，最終整合『無為』。如果進入『假名』中道，破除『無為』尚未窮盡，都可稱為『無為』之類。

以下是進一步的解釋。聖人的心意難以測度，現在用五種方式來理解這段經文。第一，橫向地從染凈國土來貫通四種經文。第二，縱向地對應四種國土。第三，分類貫通四種國土。第四，從觀心的角度。第五，從教法的角度。首先，橫向地從同居土的角度來說，依據經文有四點。第一點是『隨所化眾生而取佛土』。現在先說明國土的寬廣狹窄不同，是由於所教化的眾生數量多少造成的。例如，釋迦牟尼佛用百億國土作為同居土，圓滿成就佛果。有的佛用恒河沙數的大千世界作為同居土。就像世間建造房屋，根據居住的人數來決定房屋大小一樣，菩薩根據所教化的眾生來選擇國土也是如此。另外，菩薩所教化的眾生修善的程度不同，所以國土的莊嚴程度也有優劣之分。所以說，『眾生之類是菩薩佛土』。第二點是『隨所調伏眾生而取佛土』，說明諸位菩薩爲了眾生選擇國土，清凈或污穢的不同，都是爲了調伏眾生，使其得到適宜的教化，而不是因為菩薩的福慧有優劣之分。就像父母養育子女，雖然給予的愛和榮耀不同，但都是爲了成就子女。選擇國土也是如此。如果有的眾生受到逼迫，妨礙了修行，就用清凈的國土來安頓他們。如果有的眾生驕奢淫逸，妨礙了修行，就用污穢的國土來調伏他們。這並不是爲了用污穢的國土讓眾生受苦惱，也不是爲了用清凈的國土縱容他們享樂而不修行。菩薩不會為眾生製造煩惱的因緣，怎麼會用清凈或污穢的國土讓他們流轉生死呢？正是因為眾生惡業消除的程度不同，所以選擇的國土也不同。第三點是『隨諸眾生應以何國入佛智慧而取佛土』。《法華經》說，諸佛爲了一個重大因緣而出現於世，就是爲了讓眾生開示佛的知見。所以現在說明菩薩調伏眾生，讓他們前往清凈或污穢的國土，都是爲了讓他們能夠進入佛的智慧。應該用清凈國土來引導的，就事理並重，使其迅速進入佛的智慧。應該用污穢國土來引導的，就放寬事相上的要求，著重於義理上的引導，使其進入佛的智慧。由於根性不同，所以選擇的國土也不同。所以說，『眾生之類是菩薩佛土』。第四點是『隨諸眾生應以何國起菩薩根而』

【English Translation】 English version: If we consider it from the perspective of observing the mind, things arising from conditions belong to the category of 'conditioned' (有為, yǒu wéi). Entering 'emptiness' (空, kōng) from 'provisionality' (假, jiǎ) is to break through the 'conditioned' and ultimately integrate into the 'unconditioned' (無為, wú wéi). If one enters the Middle Way of 'provisional names' (假名, jiǎ míng), and the breaking through of the 'unconditioned' is not yet exhausted, it can still be called a type of 'unconditioned'.

The following provides further explanation. The minds of sages are difficult to fathom, so now I will use five approaches to understand this passage of scripture. First, horizontally, from the perspective of pure and defiled lands, to connect the four types of scriptures. Second, vertically, to correspond to the four types of lands. Third, to connect the four types of lands through categorization. Fourth, from the perspective of observing the mind. Fifth, from the perspective of teachings. First, horizontally, from the perspective of the Land of Coexistence (同居土, tóng jū tǔ), there are four points according to the scriptures. The first point is 'taking a Buddha-land according to the beings to be transformed' (隨所化眾生而取佛土, suí suǒ huà zhòng shēng ér qǔ fó tǔ). Now, I will first explain that the difference in the breadth of the land is due to the number of beings to be taught. For example, Shakyamuni Buddha used hundreds of billions of lands as the Land of Coexistence to fully achieve Buddhahood. Some Buddhas use countless thousands of worlds like the sands of the Ganges as the Land of Coexistence. Just as in the world, houses are built according to the number of residents, so too do Bodhisattvas choose lands according to the beings they teach. Furthermore, the extent to which the beings taught by Bodhisattvas cultivate goodness differs, so the adornment of the land also varies in quality. Therefore, it is said, 'the types of beings are the Buddha-land of the Bodhisattva' (眾生之類是菩薩佛土, zhòng shēng zhī lèi shì pú sà fó tǔ). The second point is 'taking a Buddha-land according to the beings to be tamed' (隨所調伏眾生而取佛土, suí suǒ tiáo fú zhòng shēng ér qǔ fó tǔ), explaining that the different pure or defiled lands chosen by Bodhisattvas for beings are all for taming them and making them suitable for teaching, not because of the Bodhisattva's superior or inferior blessings and wisdom. Just as parents raise children, although the love and glory given may differ, it is all for the sake of their children's achievement. The choice of land is also like this. If some beings are oppressed and hindered in their practice, they are settled in a pure land. If some beings are arrogant and extravagant, hindering their practice, they are tamed in a defiled land. This is not to cause suffering to beings with a defiled land, nor is it to indulge them in pleasure without practice with a pure land. Bodhisattvas do not create causes of affliction for beings, so how could they use pure or defiled lands to make them transmigrate in samsara? It is precisely because the extent to which beings eliminate evil karma differs that the chosen lands also differ. The third point is 'taking a Buddha-land according to which country beings should enter the wisdom of the Buddha' (隨諸眾生應以何國入佛智慧而取佛土, suí zhū zhòng shēng yìng yǐ hé guó rù fó zhì huì ér qǔ fó tǔ). The Lotus Sutra says that Buddhas appear in the world for one great cause, which is to enable beings to open and show the knowledge and vision of the Buddha. Therefore, I will now explain that Bodhisattvas tame beings and lead them to pure or defiled lands, all to enable them to enter the wisdom of the Buddha. Those who should be guided by a pure land are given equal importance to both practice and principle, so that they quickly enter the wisdom of the Buddha. Those who should be guided by a defiled land are given more leniency in practice and focus on the guidance of principle, so that they enter the wisdom of the Buddha. Because the nature of beings differs, the chosen lands also differ. Therefore, it is said, 'the types of beings are the Buddha-land of the Bodhisattva'. The fourth point is 'taking a Buddha-land according to which country beings should arise the roots of Bodhi and'

取佛土者。眾生入道由根受法而入佛慧。菩薩觀眾生眼等六根。何根偏利。若耳根偏利即聲為佛事。一切法趣聲。聲詮三諦及宣四教。用起耳根為菩薩根聚置一國。菩薩后成佛時聲為佛事。眼等余根例此可知。具如下文菩薩行品。正由六根偏利故使佛事不同。皆為起眾生根類故也。如娑婆以音聲為佛事。乃至香積香為佛事。皆由眾生根類異故。同居之土佛事不同。故云眾生之類是菩薩佛土。二豎對四土者。一隨所化對同居土。二隨所調伏對有餘土。三入佛慧對果報土。四起菩薩根對寂光土。初文者界內具縛未見真理。心神動散善惡無定。菩薩方便觀其生熟。生則用穢熟則用凈。生熟無量凈穢亦爾。二調伏者即有餘也。何者諸阿羅漢能調難調是名調伏。下文云若住調伏心是聲聞法。當知二乘及后三教菩薩界內惑盡皆名調伏。即出三界即應有土。謂有餘也。當知菩薩為此眾生取有餘土。三入佛慧者。初住已上見中道理破無明一品。乃至三十九品皆生果報。當知菩薩為此入佛智慧。四起菩薩根者。對寂光土前入佛慧總相見中。今明起根是別相見中之類。如聲聞總相慧為劣緣覺別相慧為勝。故華嚴云佛眼乃至佛意。鴦掘云所謂彼眼于諸如來常具足無減。修了了分明見。即是於一根塵了達三諦。一切諸法寂而常照無不通達。余根

塵亦爾。毗盧遮那遍一切處。是則以常寂土起菩薩根。當知眾生之類是菩薩佛土。以法界海六塵起後身菩薩之類皆入寂光。問仁王云三賢十聖住果報唯佛一人居凈土。今何以十地亦居寂光。答因果與奪無生寂滅一切種智。三類通四土者。一通同居如前四義。次通有餘者隨所化眾生住方便觀斷界內結。眾生不無福慧優劣。譬如諸天同寶器食飯色有異。為化此眾生以有餘土凈穢調伏入于佛慧。以十界六塵起其諸根。令于諸塵通達無滯見寂光理。此即為有餘土眾生之類。並得通用四句。三通果報土者。菩薩取於此土正為教化別圓。諸地功德既有優劣。即是凈穢調伏進諸法門。進諸法門即是法身入佛慧也。令諸根明瞭得佛諸法界海六根即起根也。四通寂光者。元品無明未盡故須化也。果報既有高下即是調伏進觀實相。即入佛慧入重玄門虛空法界海。自行化他橫豎轉明即是起根。四約三觀觀四種境者。謂因緣空假中境。境是心之所依即土義也。眾生者。佛告諸比丘汝等日夜常生無量百千眾生。今因緣心多境多心少境少。由照境多少名大小國。如是觀境名化心眾生。緣善緣惡即凈穢國。調能緣之心令住正道即調伏。如是調心悟解不定。隨觀善惡取悟不同名凈穢土。善惡殊入佛慧不異。起菩薩根者隨觀善惡了知此塵即是法界畢竟常寂

【現代漢語翻譯】現代漢語譯本塵土也是如此。毗盧遮那佛（Vairocana，宇宙之光）遍佈一切地方。這就是以常寂光土（Eternal Tranquil Light Land）生起菩薩的根基。應當明白眾生之類就是菩薩的佛土。以法界海（Dharma Realm Sea）的六塵（色、聲、香、味、觸、法）生起後身菩薩之類，都進入寂光凈土（Tranquil Light Land）。問《仁王經》（The Benevolent Kings Sutra）說，三賢十聖（Three Sages and Ten Saints）住在果報土（Reward Land），只有佛一人居住在凈土（Pure Land）。現在為什麼說十地菩薩（Tenth Ground Bodhisattvas）也居住在寂光凈土？答：因果的給予和剝奪，無生寂滅，一切種智（All-Knowing Wisdom），這三類（菩薩）可以通達四土（Four Lands）。一、通達同居土（Common Dwelling Land），如前面所說的四種含義。二、通達方便有餘土（Land of Expediency with Remainder），隨著所教化的眾生，住在方便觀中，斷除界內的煩惱。眾生的福慧沒有優劣之分。譬如諸天共同使用寶器吃飯，飯的顏色卻有差異。爲了教化這些眾生，以有餘土的清凈和污穢來調伏他們，使他們進入佛的智慧。以十界（Ten Realms）的六塵生起他們的諸根（Six Roots），使他們在諸塵中通達無礙，見到寂光之理。這就是為有餘土的眾生之類，並且可以通用四句。三、通達果報土，菩薩取於此土，正是爲了教化別教和圓教的眾生。諸地菩薩的功德既然有優劣，就是用清凈和污穢來調伏，進入諸法門。進入諸法門就是法身（Dharma Body）進入佛的智慧。使諸根明瞭，得到佛的諸法界海，六根就是生起根基。四、通達寂光土，元品無明（Fundamental Ignorance）沒有斷盡，所以需要教化。果報既然有高下，就是調伏，進入觀照實相，就進入重玄門（Gate of Multiple Profundities）的虛空法界海。自行化他，橫豎轉明，就是生起根基。四、用三種觀（空觀、假觀、中觀）來觀照四種境界，就是因緣、空、假、中四種境界。境界是心所依賴的地方，也就是土的含義。眾生，佛告訴諸比丘，你們日夜常常生出無量百千眾生。現在因緣心多，境界就多；心少，境界就少。由於照見境界的多少，而稱為大小國。這樣觀照境界，名為化心眾生。緣善緣惡，就是清凈和污穢的國土。調伏能緣的心，使它住在正道，就是調伏。這樣調伏心，悟解不定，隨著觀照善惡而取得不同的悟解，名為清凈和污穢的國土。善惡雖然不同，進入佛的智慧卻沒有差異。生起菩薩根基，隨著觀照善惡，了知此塵就是法界，畢竟常寂。

【English Translation】 English version Dust is also like that. Vairocana (the light of the universe) pervades all places. This is to generate the roots of Bodhisattvas with the Eternal Tranquil Light Land. It should be understood that the beings are the Buddha lands of Bodhisattvas. With the six dusts (form, sound, smell, taste, touch, and dharma) of the Dharma Realm Sea, the beings of later-bodied Bodhisattvas all enter the Tranquil Light Land. Question: The Benevolent Kings Sutra says that the Three Sages and Ten Saints dwell in the Reward Land, and only the Buddha dwells in the Pure Land. Why is it said now that the Tenth Ground Bodhisattvas also dwell in the Tranquil Light Land? Answer: The giving and taking of cause and effect, non-birth and extinction, and All-Knowing Wisdom, these three types (of Bodhisattvas) can penetrate the Four Lands. First, penetrating the Common Dwelling Land, as in the four meanings mentioned earlier. Second, penetrating the Land of Expediency with Remainder, dwelling in expedient contemplation according to the beings being taught, cutting off the afflictions within the realm. The blessings and wisdom of beings are not without superiority or inferiority. For example, the gods use treasure vessels to eat rice together, but the color of the rice is different. In order to teach these beings, the purity and impurity of the Land with Remainder are used to subdue them, so that they enter the wisdom of the Buddha. With the six dusts of the Ten Realms, their six roots are generated, so that they can penetrate without hindrance in the dusts and see the principle of Tranquil Light. This is for the beings of the Land with Remainder, and the four phrases can be used universally. Third, penetrating the Reward Land, Bodhisattvas take this land precisely to teach the beings of the Separate and Perfect Teachings. Since the merits of the Bodhisattvas of the various grounds have superiority and inferiority, they use purity and impurity to subdue, entering the various Dharma gates. Entering the various Dharma gates is the Dharma Body entering the wisdom of the Buddha. Making the roots clear, obtaining the Buddha's Dharma Realm Sea, the six roots are the generation of the roots. Fourth, penetrating the Tranquil Light Land, the Fundamental Ignorance has not been completely cut off, so it needs to be taught. Since the rewards have high and low, they are subdued, entering the contemplation of the true aspect, and entering the Empty Dharma Realm Sea of the Gate of Multiple Profundities. Self-cultivation and teaching others, horizontal and vertical turning of light, is the generation of roots. Fourth, using the three contemplations (emptiness, provisional existence, and the middle way) to contemplate the four kinds of realms, namely the realms of cause and condition, emptiness, provisional existence, and the middle way. The realm is where the mind relies, which is the meaning of land. Beings, the Buddha told the monks, you constantly generate countless hundreds of thousands of beings day and night. Now, if there are many causes and conditions in the mind, there are many realms; if there are few minds, there are few realms. Because of the amount of realms illuminated, they are called large and small countries. Contemplating the realm in this way is called transforming the mind of beings. Affiliating with good or evil is a pure or impure country. Subduing the mind that can affiliate, causing it to dwell in the right path, is subduing. Subduing the mind in this way, the understanding is uncertain, and the understanding obtained varies with the contemplation of good and evil, which is called a pure or impure country. Although good and evil are different, entering the Buddha's wisdom is not different. Generating the roots of Bodhisattvas, following the contemplation of good and evil, knowing that this dust is the Dharma Realm, ultimately eternally tranquil.

。常寂之境發於真智。智所依境即是寂光。複次行人觀是四境非爲著境。但伏煩惱心數眾生。隨一一境觀其闊狹與不調入與不入起與不起。深識此意在因緣境中。用此四心而起誓願。愿諸眾生皆得如我。化此心數悉令清凈即是凈土。安立有為緣集眾生以四種觀于空心多少調伏入慧起根即發誓愿。愿諸眾生如我調伏令心明即是凈有餘土。安立無為緣集眾生。若但有行無愿不能凈佛國土。如有牛無御。有愿無行如有御有牛。皆無所到。行人住三觀心。願行具足成就眾生。凈佛國土意在此也。大集云欲凈佛土當凈爾心即四種心也。故佛答寶積雲。隨其心凈即佛土凈。行人當知一切菩薩凈佛國土從此而起。五約教即為四別。一所化眾生取同居土。四教所化未斷有為。即是凡夫。惑斷不盡即是聖人。為此所化取于同居凈穢諸土。若四教所化斷有為盡為此所化取有餘土。若別圓二教所化斷有為盡見真中道。無為未盡為此所化取果報土。若圓教所化無為將盡。為此所化取寂光土。二為調伏取佛土者。四教調伏眾生。斷有為無為盡不盡若凡若聖。以教對土例前可知。但調伏之言異耳。三因國入佛慧。若為稟四教眾生稟何教斷何惑。若盡未盡。於何國土得開權顯實。隨其相應之土得入佛慧者。而取四土。例前所化可知。四起根取佛土者。

【現代漢語翻譯】現代漢語譯本：常寂之境（永恒寂靜的境界）源於真正的智慧。智慧所依賴的境界就是寂光土（常寂光凈土）。進一步說，修行人觀察這四種境界，並非執著于境界本身，而是爲了降伏煩惱和心念。眾生隨各自的境界，觀察其廣狹、是否調和、能否進入、能否生起或不起。深刻理解此意，在因緣境界中，運用這四種心（四弘誓願）而發起誓願：『愿一切眾生都能像我一樣，轉化這些心念，全部令其清凈，這就是凈土。』安立有為法（有生滅變化的事物），聚集因緣，眾生以四種觀行（四念處觀等）于空性心中，或多或少地調伏，進入智慧，生起根性（信、進、念、定、慧五根），即發起誓願：『愿一切眾生像我一樣調伏，令心光明，這就是凈有餘土（方便有餘土）。』安立無為法（沒有生滅變化的事物），聚集因緣。如果只有修行而沒有願力，就不能清凈佛國土，就像只有牛而沒有駕馭者。只有願力而沒有修行，就像只有駕馭者而沒有牛，都無法到達目的地。修行人安住於三觀（空觀、假觀、中觀）之心，願行具足，成就眾生，清凈佛國土的意義就在於此。《大集經》說：『想要清凈佛土，應當清凈自己的心』，即是這四種心。所以佛陀回答寶積菩薩說：『隨其心凈，即佛土凈。』修行人應當知道，一切菩薩清凈佛國土，都是從此而開始的。五、約教判釋，可以分為四種差別：一、所教化的眾生所取的國土是同居土（凡聖同居土）。四教（藏、通、別、圓四教）所教化的眾生，沒有斷盡有為法，即是凡夫；惑業沒有斷盡，即是聖人。為此所教化的眾生，取于同居土中清凈或污穢的各種國土。如果四教所教化的眾生斷盡有為法，為此所教化的眾生取有餘土（方便有餘土）。如果別教和圓教所教化的眾生斷盡有為法，見到真諦和中道，但無為法沒有斷盡，為此所教化的眾生取果報土（實報莊嚴土）。如果圓教所教化的眾生無為法將要斷盡，為此所教化的眾生取寂光土（常寂光凈土）。二、爲了調伏而取佛土，四教調伏眾生，斷有為法和無為法，斷盡或沒有斷盡，無論是凡夫還是聖人，以教義對應國土，可以參照前面所說。只是『調伏』的說法不同而已。三、因國土而進入佛的智慧，如果為稟受四教的眾生，稟受何種教義，斷何種惑業，斷盡或沒有斷盡，在何種國土得以開權顯實（開啟權巧方便，顯示真實教義），隨著與其相應的國土而得以進入佛的智慧，從而取四土，可以參照前面所教化的內容。四、生起根性而取佛土。

【English Translation】 English version: The realm of eternal stillness (Chang Ji Zhi Jing) arises from true wisdom. The realm upon which wisdom relies is the Land of Stillness and Light (Ji Guang, often referring to Changjiguang Jingtu, the Land of Eternally Tranquil Light). Furthermore, when practitioners observe these four realms, they are not attached to the realms themselves, but rather to subdue afflictions and mental activities. Sentient beings, according to their respective realms, observe their breadth, whether they are harmonious, whether they can enter, and whether they arise or do not arise. Deeply understanding this meaning, in the realm of conditions, they use these four minds (the Four Great Vows) to make vows: 'May all sentient beings be like me, transforming these mental activities, making them all pure; this is the Pure Land.' Establishing conditioned phenomena (You Wei Fa, things subject to birth and death), gathering conditions, sentient beings use the four contemplations (such as the Four Foundations of Mindfulness) in the mind of emptiness, subduing to a greater or lesser extent, entering wisdom, and generating roots (the five roots of faith, diligence, mindfulness, concentration, and wisdom), they then make vows: 'May all sentient beings be subdued like me, making their minds bright; this is the Land of Residual Reward (You Yu Tu, often referring to Fangbian Youyu Tu, the Land of Expedient Means with Residue).' Establishing unconditioned phenomena (Wu Wei Fa, things not subject to birth and death), gathering conditions. If there is only practice without vows, one cannot purify the Buddha-land, just like having an ox without a driver. Having only vows without practice is like having a driver without an ox; neither can reach the destination. Practitioners abide in the mind of the three contemplations (emptiness, provisional existence, and the middle way), with vows and practice complete, accomplishing sentient beings; the meaning of purifying the Buddha-land lies in this. The Mahasamghata Sutra says: 'If you want to purify the Buddha-land, you should purify your own mind,' which refers to these four minds. Therefore, the Buddha answered Bodhisattva Baoji (Ratnakuta): 'According to the purity of the mind, the Buddha-land is pure.' Practitioners should know that all Bodhisattvas purify the Buddha-land, starting from this. Fifth, according to the classification of teachings, there can be four distinctions: First, the land taken by the sentient beings being taught is the Land of Co-dwelling (Tong Ju Tu, often referring to Fansheng Tongju Tu, the Land Where Ordinary Beings and Sages Dwell Together). The sentient beings taught by the four teachings (the four teachings of Tripitaka, Common, Distinct, and Perfect) have not exhausted conditioned phenomena, and are thus ordinary beings; those whose delusions and karma have not been exhausted are sages. For these sentient beings being taught, they take various lands, pure or impure, within the Land of Co-dwelling. If the sentient beings taught by the four teachings have exhausted conditioned phenomena, then for these sentient beings being taught, they take the Land of Residual Reward (Fangbian Youyu Tu, the Land of Expedient Means with Residue). If the sentient beings taught by the Distinct and Perfect teachings have exhausted conditioned phenomena and seen the truth and the middle way, but unconditioned phenomena have not been exhausted, then for these sentient beings being taught, they take the Land of Retribution (Guo Bao Tu, often referring to Shibao Zhuangyan Tu, the Land of Actual Reward and Adornment). If the sentient beings taught by the Perfect teaching are about to exhaust unconditioned phenomena, then for these sentient beings being taught, they take the Land of Stillness and Light (Ji Guang Tu, often referring to Changjiguang Jingtu, the Land of Eternally Tranquil Light). Second, for the sake of subduing and taking the Buddha-land, the four teachings subdue sentient beings, exhausting or not exhausting conditioned and unconditioned phenomena, whether they are ordinary beings or sages. Corresponding the teachings to the lands, one can refer to what was said earlier. Only the term 'subduing' is different. Third, entering the Buddha's wisdom through the land, if it is for sentient beings receiving the four teachings, which teaching do they receive, which delusions and karma do they cut off, whether they are exhausted or not, in which land can they open the provisional and reveal the real (open the expedient means and reveal the true teaching), according to the corresponding land, they can enter the Buddha's wisdom, and thus take the four lands, one can refer to the content being taught earlier. Fourth, generating roots and taking the Buddha-land.

若為稟聲四教起耳根。本斷有為未盡。為取聲為佛事同居之國。餘五塵為佛事起五根亦如是。若為稟聲四教眾生斷有為盡。取有餘音聲佛事之國。餘五根塵亦如是。若為稟別圓聲教見中道斷無為。取果報國聲為佛事。起耳根乃至意根。但此中眾生六根互用。隨一塵起一根即起六根。若為稟圓教斷無為將盡取寂光國。以六塵起六根者。皆是寂照之六根令成妙覺六根。此釋別為眾生取土。傍下文菩薩行品之所明也。下文多倒釋故難見。至文當別出也。

所以者何至眾生故三總明結成。明此四種取土皆為饒益有為無為緣集眾生。即是總答眾生之類是菩薩佛土。

譬如下二譬文為二。一開譬二合譬。初為二。一開成譬二開不成譬。初開成譬。欲于空地造立宮室者。譬能于空中見不空佛土即成義也。四不可說故名為空。有因緣故說四因果名為不空。菩薩約四種苦集眾生用四道滅成四凈土。二開不成譬者。若於虛空終不成也。譬於四不可說不見四種四諦。四種佛土終不成也。

菩薩下二合譬為二。初合成譬者。但地無空終不得成。有地有空可立宮室。欲凈佛土須二法合成。若純用有凡夫三藏菩薩何能凈土。若純用空二乘通教菩薩亦何能凈土。若空地具足而立宮室乃得成就。以不可得空心緣於四種苦集眾生。而修

【現代漢語翻譯】現代漢語譯本：如果（菩薩）是爲了那些稟承聲聞四教而起耳根的眾生，（他們）斷除有為法尚未窮盡，（菩薩）就取聲塵作為佛事，在凡聖同居的國土中教化他們。其餘五塵作為佛事，而起眼、鼻、舌、身、意五根的情況也是如此。如果（菩薩）是爲了那些稟承聲聞四教、斷除有為法已盡的眾生，（菩薩）就取有餘的音聲作為佛事，在有餘涅槃的國土中教化他們。其餘五根塵的情況也是如此。如果（菩薩）是爲了那些稟承別教或圓教的聲塵，見到中道而斷除無為法的眾生，（菩薩）就取果報國土的音聲作為佛事，而起耳根乃至意根。但此中的眾生六根可以互用，隨一塵而起一根，即能引發六根的作用。如果（菩薩）是爲了那些稟承圓教、斷除無為法將盡的眾生，（菩薩）就取常寂光土，以六塵而起六根，都是寂照之六根，令其成就妙覺之六根。此處的解釋是（菩薩）特別為眾生取土，也旁及下文《菩薩行品》所要闡明的內容。下文多有倒置的解釋，所以難以理解，到正文時應當特別指出。

『所以者何』至『眾生故』，這三句總括地闡明並總結。說明這四種取土都是爲了饒益有為、無為、緣集之眾生。這就是總答眾生之類是菩薩佛土。

『譬如下』二譬文分為二。一是開譬，二是合譬。先說開譬，又分為二：一是開成譬，二是開不成譬。先說開成譬，想要在空地上建造宮室，譬如能在空中見到不空的佛土，這樣就能成就意義。四不可說故名為『空』，有因緣故說四因果名為『不空』。菩薩依四種苦集眾生，用四道滅而成就四凈土。再說開不成譬，如果在虛空中終究不能成就（宮室），譬如對於四不可說，不見四種四諦，四種佛土終究不能成就。

『菩薩下』二合譬分為二。先說合成譬，但有地而無空，終究不能成就（宮室），有地有空才能建造宮室。想要清凈佛土，必須二法合成。如果純用『有』，凡夫三藏菩薩如何能清凈佛土？如果純用『空』，二乘通教菩薩又如何能清凈佛土？如果空地具足而建造宮室，才能成就。以不可得的空心緣於四種苦集眾生，而修（行）。

【English Translation】 English version: If (a Bodhisattva) is for those sentient beings who, based on the Four Teachings of the Śrāvakas (hearers), activate their ear-consciousness (ear-organ), and whose severance of conditioned dharmas is not yet complete, (the Bodhisattva) takes sound as a Buddha-activity, teaching them in a land where ordinary beings and sages dwell together. The same applies to the other five sense objects (dusts) as Buddha-activities, activating the five sense organs of eye, nose, tongue, body, and mind. If (a Bodhisattva) is for those sentient beings who, based on the Four Teachings of the Śrāvakas, have completely severed conditioned dharmas, (the Bodhisattva) takes the remaining sound as a Buddha-activity, teaching them in a land of Nirvāṇa with remainder. The same applies to the other five sense-objects (dusts). If (a Bodhisattva) is for those sentient beings who, based on the distinct or perfect teaching, see the Middle Way and sever unconditioned dharmas, (the Bodhisattva) takes the sound of a land of karmic retribution as a Buddha-activity, activating the ear-consciousness up to the mind-consciousness. However, in this case, the sentient beings' six sense organs can be used interchangeably; when one sense object arises and activates one sense organ, it can trigger the function of all six sense organs. If (a Bodhisattva) is for those sentient beings who, based on the perfect teaching, are about to completely sever unconditioned dharmas, (the Bodhisattva) takes the Land of Eternal Tranquility and Light (Saṃbhogakāya), using the six sense objects to activate the six sense organs, all of which are the six sense organs of serene illumination, enabling them to achieve the six sense organs of wonderful enlightenment. This explanation refers to the Bodhisattva specifically taking a land for sentient beings, and also touches upon what the 'Chapter on Bodhisattva Conduct' below will clarify. The explanations in the following text are often inverted, making it difficult to understand; this should be specifically pointed out when we reach the main text.

From 'What is the reason?' to 'sentient beings,' these three sentences comprehensively explain and summarize. They explain that these four types of land-taking are all for the benefit of sentient beings who are conditioned, unconditioned, and gathered by conditions. This is the general answer to the question of what kind of sentient beings constitute a Bodhisattva's Buddha-land.

The two analogies from 'For example, below' are divided into two parts: the opening analogy and the closing analogy. First, the opening analogy is further divided into two parts: the successful opening analogy and the unsuccessful opening analogy. The successful opening analogy is that wanting to build a palace on empty ground is like being able to see a non-empty Buddha-land in emptiness, thus achieving the meaning. The 'four unspeakables' are called 'empty' because of their nature, and the four causes and effects are called 'non-empty' because of their conditions. Bodhisattvas rely on the four kinds of suffering and accumulation of sentient beings, using the four paths of cessation to achieve the four pure lands. The unsuccessful opening analogy is that it is ultimately impossible to build (a palace) in empty space, just as it is ultimately impossible to achieve the four kinds of Buddha-lands if one does not see the four Noble Truths in the four unspeakables.

The two closing analogies from 'Bodhisattva below' are divided into two parts. First, the synthetic analogy is that it is ultimately impossible to build (a palace) if there is only land and no emptiness; a palace can only be built if there is both land and emptiness. To purify a Buddha-land, the two dharmas must be synthesized. If only 'existence' is used, how can ordinary beings and Bodhisattvas of the Tripiṭaka purify a Buddha-land? If only 'emptiness' is used, how can Bodhisattvas of the Two Vehicles and the Common Teaching purify a Buddha-land? Only when there is both emptiness and land can a palace be successfully built. (One) cultivates (practice) by relying on the four kinds of suffering and accumulation of sentient beings with an unattainable empty mind.

四種道滅願行乃成凈土因也。如涅槃四不可說。即是空也。以因緣故起慈悲誓願。修四土說四土也。不可說而說不可立而立。空有不相失不相妨。約不思議論四土也。如妙德問此室何以空。凈名答云十方佛土亦復皆空。又云雖知諸佛國土永寂如空而常修凈土教化于群生。故知四不可說永寂如空。有因緣故亦可說者。謂起種種殊勝國土。愿取佛國者非於空也。二合不成譬。若但于空則凈土不成。此斥二乘及通教菩薩修但空因不成凈佛國土。

寶積當知下二正答寶積問佛土因文為二。一橫歷諸行修因二豎窮心源修因。橫廣豎深互相涉入不得相離。但言不疊書故前後說耳。法華云如來知見廣大深遠合蓋現土廣長之相正表此也。橫豎經文須更帖釋令高廣義成。今先橫明修凈土因有十七法門。文為三。初三科約三心次六科約自行后八科約化他。初三心即為四意。一別明二通明三觀心四釋經。一別明凈土行者。即三種菩提心。一觀四諦名為直心。二觀因緣名為深心。三發四弘名大乘心。初直心者觀四諦理。即三三昧離邪見曲名直心也。故大論云是心無始常曲不端。若得三昧心即端直。今明聲聞修三三昧緣四真諦。能發無漏斷諸邪見名調直定。深心者即觀十二因緣。緣覺智慧深於聲聞。以觀因緣之智慧侵除習氣。問凈土是菩薩

【現代漢語翻譯】現代漢語譯本：四種道滅的願行是成就凈土的因。例如《涅槃經》中的四種不可說，就是空。因為因緣的緣故，發起慈悲誓願，修四土，說四土。不可說而說，不可立而立，空有不相失，不相妨。這是從不可思議的角度來論述四土。例如妙德菩薩問：『這房間為什麼是空的？』維摩詰回答說：『十方佛土也都是空的。』又說：『雖然知道諸佛國土永遠寂靜如空，但仍然常常修凈土來教化眾生。』所以知道四種不可說，永遠寂靜如空，因為有因緣的緣故，也可以說，就是發起種種殊勝國土的願望，想要取得佛國，不是在於空。二合不成譬喻。如果只在于空，那麼凈土就不能成就。這是斥責二乘和通教菩薩修習但空的因，不能成就清凈的佛國土。

寶積，你應該知道，下面第二部分是正式回答寶積菩薩問佛土之因，分為兩部分。一是橫向歷經各種修行來修因，二是縱向窮盡心源來修因。橫向的廣博和縱向的深入互相涉入，不能互相分離。只是因為文字不重複，所以前後分別敘述。《法華經》說，如來的知見廣大深遠，合蓋現土廣長之相，正是表明這個意思。橫向和縱向的經文需要進一步解釋，使高廣的意義得以成就。現在先橫向說明修凈土的因有十七種法門。分為三部分。最初三科是關於三心，其次六科是關於自行，最後八科是關於化他。最初的三心就是四意。一是分別說明，二是共同說明，三是觀心，四是解釋經文。一是分別說明凈土行者，就是三種菩提心。一是觀察四諦，名為直心。二是觀察因緣，名為深心。三是發起四弘誓願，名為大乘心。最初的直心，是觀察四諦的道理，就是三種三昧，遠離邪見和彎曲，名為直心。所以《大智度論》說，這心無始以來常常彎曲不端正，如果得到三昧，心就端正了。現在說明聲聞修習三種三昧，緣於四真諦，能夠發起無漏，斷除各種邪見，名為調直定。深心，就是觀察十二因緣。緣覺的智慧深於聲聞，因為觀察因緣的智慧侵除習氣。問：凈土是菩薩

【English Translation】 English version: The vows and practices of the four paths to cessation are the cause of achieving a Pure Land. For example, the four unspeakables in the Nirvana Sutra are emptiness. Because of causes and conditions, one generates vows of loving-kindness and compassion, cultivates the four lands, and speaks of the four lands. One speaks of the unspeakable, and establishes the unestablishable. Emptiness and existence do not lose each other, nor do they hinder each other. This is discussing the four lands from the perspective of the inconceivable. For example, Manjushri (Miaode) asked: 'Why is this room empty?' Vimalakirti (Jingming) replied: 'The Buddha lands of the ten directions are also all empty.' He also said: 'Although knowing that the Buddha lands are eternally tranquil like emptiness, one constantly cultivates the Pure Land to teach and transform sentient beings.' Therefore, one knows that the four unspeakables are eternally tranquil like emptiness, but because of causes and conditions, they can also be spoken of, which means generating the desire for various excellent lands, and wanting to obtain a Buddha land, not just dwelling in emptiness. The analogy of two combined is not valid. If one only dwells in emptiness, then the Pure Land cannot be achieved. This criticizes the Sravakas (two vehicles) and the Bodhisattvas of the Common Teaching who cultivate only the cause of emptiness, and cannot achieve a pure Buddha land.

Baoji (Precious Accumulation), you should know that the second part below is the formal answer to Baoji's question about the cause of the Buddha land, and it is divided into two parts. The first is to cultivate the cause horizontally through various practices, and the second is to cultivate the cause vertically by exhausting the source of the mind. The horizontal breadth and the vertical depth interpenetrate each other and cannot be separated. It is only because the text does not repeat itself that it is described separately before and after. The Lotus Sutra says that the Tathagata's (Thus Come One) knowledge and vision are vast and profound, and the combined cover manifests the appearance of the land's breadth and length, which is exactly what this means. The horizontal and vertical sutra texts need to be further explained to make the meaning of height and breadth complete. Now, let's first explain horizontally that there are seventeen Dharma (teachings) doors for cultivating the cause of the Pure Land. It is divided into three parts. The first three sections are about the three minds, the next six sections are about self-cultivation, and the last eight sections are about transforming others. The first three minds are the four intentions. The first is to explain separately, the second is to explain together, the third is to observe the mind, and the fourth is to explain the sutra. The first is to explain separately the Pure Land practitioners, which are the three Bodhi (enlightenment) minds. The first is to observe the four noble truths, which is called the straight mind. The second is to observe the causes and conditions, which is called the deep mind. The third is to generate the four great vows, which is called the Mahayana (Great Vehicle) mind. The first straight mind is to observe the truth of the four noble truths, which is the three Samadhis (concentration), to stay away from wrong views and crookedness, which is called the straight mind. Therefore, the Mahaprajnaparamita Sastra (Great Wisdom Sutra) says that this mind has always been crooked and not upright since the beginning, and if one obtains Samadhi, the mind will be upright. Now, it is explained that the Sravakas cultivate the three Samadhis, based on the four noble truths, and can generate non-outflows and eliminate various wrong views, which is called adjusting the straight Samadhi. The deep mind is to observe the twelve links of dependent origination. The wisdom of the Pratyekabuddhas (Solitary Buddhas) is deeper than that of the Sravakas, because the wisdom of observing the causes and conditions can invade and eliminate habits. Question: Is the Pure Land a Bodhisattva's (Enlightenment Being)

行何得約二乘心。答大品明三乘。十地皆行皆學而不取證。佛亦學亦證。法華云少欲厭生死實自凈佛土。若二乘心非凈佛土者。何得菩薩成佛之時有二乘眾生來生其國。問此中但云直心深心。何須強對二乘觀心。答此經猶帶方便故有此釋。準望大品法華恐是約二乘心修凈土行。為引二乘來生其國。故大論釋般若勸學中明自有佛土純是聲聞為僧。自有佛土純支佛為僧。自有佛土純菩薩為僧。諦緣觀心非凈佛土者。豈純聲聞來生其國。緣覺菩薩類可知也。問此經云隨諸眾生應以何國入佛智慧。又法華明十方三世佛于同居土悉開三顯一。若有佛土純是聲聞。何得入佛慧而開顯耶。答從多為論。同居土多開三顯一。大品有此明者示十方不無此事。但諸佛所作常為一事。雖于同居不得顯一。是諸聲聞于有餘土得入佛慧。大乘心是菩薩凈土。緣四諦起悲誓名大乘心。二乘自為而聲聞但直。緣覺兼深菩薩普濟能直能深。故加以大乘心也。二通明者三心只是一心。但名異耳。何者三心只是一。自性清凈非二邊曲名之為真。難究源底名之為深。其性廣博目之為大。菩薩雖觀四諦不與聲聞而共。觀無作四諦修八直道。如大經明。菩薩修八正道即是佛性。故文云。直心是道場無虛假。故若觀無作修八正道。即離邪小紆迴曲見名真直心。當知直

【現代漢語翻譯】行何得約二乘心？（如何能以二乘的心來衡量菩薩的修行呢？）答：大品（《大品般若經》）中闡明了三乘（聲聞乘、緣覺乘、菩薩乘）。十地菩薩都在修行和學習，但不求證果。佛也同樣經歷學習和證悟的過程。《法華經》中說，『少欲厭生死，實自凈佛土』（減少慾望，厭離生死，實際上就是在清凈自己的佛土）。如果二乘的心不能清凈佛土，那麼菩薩成佛時，怎麼會有二乘眾生往生到他的佛國呢？問：此經中只說『直心』（正直的心）和『深心』（深刻的心），為什麼一定要強行對應二乘的觀心呢？答：這部經仍然帶有方便之說，所以有這樣的解釋。參照《大品般若經》和《法華經》，恐怕是借用二乘的心來修凈土之行，爲了引導二乘眾生往生到佛國。所以《大智度論》解釋《般若經》時，勸人學習其中闡明有的佛土純粹是聲聞僧眾，有的佛土純粹是緣覺僧眾，有的佛土純粹是菩薩僧眾。如果諦緣觀心不能清凈佛土，怎麼會有純粹的聲聞眾生往生到那個佛國呢？緣覺和菩薩的情況也可以依此類推。問：此經中說，『隨諸眾生應以何國入佛智慧』（隨著各種眾生應該以什麼樣的佛國進入佛的智慧），而且《法華經》中闡明十方三世諸佛在同居土（凡聖同居土）都開三顯一（開顯聲聞、緣覺、菩薩三乘，最終歸於一佛乘）。如果有的佛土純粹是聲聞眾生，怎麼能進入佛的智慧而開顯一佛乘呢？答：這是從多數情況來說的。在凡聖同居土，多數情況是開三顯一。《大品般若經》中有這樣的闡明，是爲了說明十方世界並非沒有這種情況。但是諸佛所做的事情通常是爲了一個目的。即使在同居土不能開顯一佛乘，這些聲聞眾生也能在有餘土（方便有餘土）進入佛的智慧。大乘心是菩薩的凈土。因為觀察四諦而生起悲心和誓願，就叫做大乘心。二乘是為自己而修行，聲聞只是正直，緣覺兼顧深刻，菩薩普遍救濟，既能正直又能深刻，所以加上『大乘心』。二通明（第二種通達明瞭的解釋）認為，三心只是一心，只是名稱不同而已。為什麼說三心只是一心呢？自性清凈，不偏於二邊邪曲，就叫做『真』（真心）；難以探究其根源，就叫做『深』（深心）；其性質廣博，就叫做『大』（大心）。菩薩雖然觀察四諦，但不與聲聞相同，而是觀察無作四諦，修八直道。如《大般涅槃經》所說，菩薩修八正道就是佛性。所以經文中說，『直心是道場，無虛假』（正直的心就是道場，沒有虛假）。因此，如果觀察無作四諦，修八正道，就能遠離邪見、小乘見解、紆迴曲折的見解，這就叫做真直心。應當知道，正直的心...

【English Translation】 How can one measure the mind of a Bodhisattva with the mind of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? Answer: The Mahāprajñāpāramitā Sūtra (大品般若經) clarifies the Three Vehicles. Bodhisattvas of the Ten Bhūmis (十地, Ten Grounds) all practice and learn, but do not seek to attain enlightenment. Buddhas also learn and attain enlightenment. The Lotus Sūtra (法華經) says, 'Having few desires and being weary of birth and death, one actually purifies one's own Buddha-land.' If the mind of the Two Vehicles cannot purify a Buddha-land, how can it be that when a Bodhisattva becomes a Buddha, beings of the Two Vehicles are born in his Buddha-land? Question: This scripture only speaks of 'straightforward mind' (直心) and 'profound mind' (深心). Why must one forcibly correlate them with the contemplative mind of the Two Vehicles? Answer: This scripture still contains expedient teachings, so it has this explanation. Referring to the Mahāprajñāpāramitā Sūtra and the Lotus Sūtra, it seems that one borrows the mind of the Two Vehicles to cultivate Pure Land practice, in order to guide beings of the Two Vehicles to be born in the Buddha-land. Therefore, the Mahāprajñāpāramitāśāstra (大智度論) explains the Prajñāpāramitā Sūtra, encouraging learning, clarifying that some Buddha-lands are purely inhabited by Śrāvakas (聲聞, Hearers) as the Sangha (僧, monastic community), some Buddha-lands are purely inhabited by Pratyekabuddhas (緣覺, Solitary Buddhas) as the Sangha, and some Buddha-lands are purely inhabited by Bodhisattvas as the Sangha. If contemplating the Four Noble Truths (諦) and conditioned arising (緣起) cannot purify a Buddha-land, how can purely Śrāvakas be born in that Buddha-land? The situation of Pratyekabuddhas and Bodhisattvas can be understood similarly. Question: This scripture says, 'According to what country should all beings enter the Buddha's wisdom?' (隨諸眾生應以何國入佛智慧) Also, the Lotus Sūtra clarifies that Buddhas of the ten directions and three times all reveal the Three Vehicles and manifest the One Vehicle (開三顯一) in the Sahā World (同居土, realm of humans and devas). If some Buddha-lands are purely inhabited by Śrāvakas, how can they enter the Buddha's wisdom and reveal the One Vehicle? Answer: This is discussed from the perspective of the majority. In the Sahā World, the majority of cases involve revealing the Three Vehicles and manifesting the One Vehicle. The Mahāprajñāpāramitā Sūtra has this clarification to show that such cases are not absent in the ten directions. However, the actions of all Buddhas are always for one purpose. Even if the One Vehicle cannot be revealed in the Sahā World, these Śrāvakas can enter the Buddha's wisdom in the Land of Remaining Condition (有餘土, realm where the effects of karma remain). The Mahāyāna mind is the Pure Land of Bodhisattvas. Because of observing the Four Noble Truths and generating compassion and vows, it is called the Mahāyāna mind. The Two Vehicles cultivate for themselves, Śrāvakas are merely straightforward, Pratyekabuddhas are both profound, and Bodhisattvas universally liberate, being both straightforward and profound, so the term 'Mahāyāna mind' is added. The second comprehensive explanation (二通明) considers the three minds to be just one mind, only with different names. Why is it said that the three minds are just one mind? The self-nature is pure, not biased towards the two extremes of crookedness, and is called 'true' (真, true mind); it is difficult to investigate its source, and is called 'profound' (深, profound mind); its nature is vast and broad, and is called 'great' (大, great mind). Although Bodhisattvas observe the Four Noble Truths, they are not the same as Śrāvakas, but rather observe the Four Noble Truths of Non-arising (無作四諦) and cultivate the Eightfold Noble Path (八直道). As the Mahāparinirvāṇa Sūtra (大般涅槃經) clarifies, Bodhisattvas cultivating the Eightfold Noble Path is the Buddha-nature. Therefore, the scripture says, 'A straightforward mind is the Bodhimaṇḍa (道場, place of enlightenment), without falsehood' (直心是道場無虛假). Therefore, if one observes the Four Noble Truths of Non-arising and cultivates the Eightfold Noble Path, one can be free from wrong views, small vehicle views, and circuitous and crooked views, and this is called the true straightforward mind. It should be known that a straightforward mind...

心正在此也。次菩薩雖觀因緣不與緣覺而共。大品云十二因緣獨菩薩法。大論云十二因緣名深法忍。故知深心正在菩薩。大乘心者不共二乘及藏通菩薩。如大經云。一實諦者名為大乘。今此三心無三差別。不縱不橫三德異名。欲令易解以三分別。雖復說三如世伊字。菩薩修此三心為眾心本。即是初心住於三德。若昔論三心因感於三身四教佛身之果。今明依因三心即感三土四種佛國之果。三約觀心明三心者。初體假入空。空假二觀方便三心為別。若修中道三心。三即一一即三。四釋經文為三。初釋直心。今言直心是凈土者。前約教明直心。是正因。能感正果。即是下文光嚴所述。直心是道場無虛假。故今約直心明是依因能感依報國土果也。問何故偏約四諦明直心。答余皆並得約四諦。便亦何離四諦別有余門。直心有五。一世間及以四教。一世間直心者如人實錄無有欺誑。此乃凡夫外道之直。雖世情亡云其直猶有諂曲。亦言癡直即其義也。二四教則有四種八直之道無四種邪曲。三藏約生滅離六十二見之曲。通教無生離生滅之曲。別教離恒沙之曲。圓教離二邊之曲。各就當教四諦修八直之道皆名直心。此五直心四權一實。今圓菩薩知一切法非權非實。而雙修雙用悲誓教他修五直行。嘆五直法見修五直深生隨喜。菩薩如是雖復

【現代漢語翻譯】現代漢語譯本：『心』就在這裡。其次，菩薩雖然觀察因緣，但不與緣覺（Pratyekabuddha，獨自覺悟者）相同。《大品般若經》（Mahaprajnaparamita Sutra）說，十二因緣（十二緣起）是菩薩獨有的法。《大智度論》（Mahaprajnaparamita-sastra）說，十二因緣名為深法忍（深刻理解佛法的忍耐力）。因此可知，深心（深刻之心）正在菩薩。大乘心（Mahayana-citta，大乘之心）不與二乘（聲聞和緣覺）以及藏通菩薩（三藏教和通教的菩薩）相同。如《大般涅槃經》（Mahaparinirvana Sutra）所說，『一實諦』（唯一真實的真理）名為大乘。現在這三種心（直心、深心、大悲心）沒有三種差別，不縱不橫（非線性，非平面），是三德（法身德、般若德、解脫德）的異名。爲了容易理解，所以用三種來分別。雖然說是三種，就像世間的『伊』字（一種梵文字母）。菩薩修習這三種心，作為眾心的根本，也就是初心安住於三德。如果過去討論三心是因，感得三身（法身、報身、應身）四教佛身（藏、通、別、圓四教所證的佛身）的果，現在說明依靠因地的三種心，就能感得三土（法性土、實報土、方便土）四種佛國（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）的果。從觀心的角度說明三種心，首先從體假入空（從體性的假有進入空性），空假二觀（空觀和假觀）方便三心（直心、深心、大悲心）作為區別。如果修習中道三心（中道實相的三種心），三即是一，一即是三。四是解釋經文分為三部分。首先解釋直心（正直之心）。現在說直心是凈土（清凈的國土），前面從教義上說明直心是正因（正確的因），能感得正果（正確的果），也就是下文光嚴（光明莊嚴）所描述的。直心是道場，沒有虛假。所以現在從直心的角度說明，是依因（依靠的因）能感得依報國土（所依止的國土）的果報。問：為什麼偏偏從四諦（苦、集、滅、道）來闡明直心？答：其餘的都可以併入四諦，又何必離開四諦另外尋找其他法門？直心有五種：一是世間以及四教（藏、通、別、圓）。一是世間直心，如人真實記錄，沒有欺騙。這是凡夫外道的直心。雖然世俗的情感消失了，但可以說他們的直心仍然有諂媚和委曲。也可以說是癡直（愚癡的正直），就是這個意思。二是四教則有四種八直之道（八正道），沒有四種邪曲。三藏教（聲聞藏）從生滅法中遠離六十二見的邪曲。通教（共通藏）從無生法中遠離生滅的邪曲。別教（菩薩藏）遠離恒沙（恒河沙數）的邪曲。圓教（佛藏）遠離二邊（有和無）的邪曲。各自就當教的四諦修習八直之道，都名為直心。這五種直心是四權一實（四種權巧方便，一種真實）。現在圓教菩薩知道一切法非權非實，而雙修雙用（同時修習和運用），以悲願教導他人修習五直行（五種直心）。讚歎五直法，見人修習五直深生隨喜（深深地隨喜）。菩薩像這樣，雖然

【English Translation】 English version: 'Mind' is right here. Furthermore, although a Bodhisattva observes the law of Dependent Origination, it is not the same as a Pratyekabuddha (one who attains enlightenment on their own). The Mahaprajnaparamita Sutra says that the Twelve Nidanas (Twelve Links of Dependent Origination) are unique to Bodhisattvas. The Mahaprajnaparamita-sastra says that the Twelve Nidanas are called profound forbearance of the Dharma (deep understanding and patience with the Buddha's teachings). Therefore, it is known that profound mind (deep mind) resides in Bodhisattvas. The Mahayana-citta (Mahayana mind) is not the same as the Two Vehicles (Sravakas and Pratyekabuddhas) and the Bodhisattvas of the Tripitaka and Common Teachings (teachings of the Three Storehouses and Common Teachings). As the Mahaparinirvana Sutra says, 'The One True Reality' is called Mahayana. Now, these three minds (straightforward mind, profound mind, great compassionate mind) have no three distinctions; they are neither vertical nor horizontal (neither linear nor planar), and are different names for the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue). To make it easier to understand, they are distinguished as three. Although they are spoken of as three, it is like the world's 'I' character (a type of Sanskrit letter). Bodhisattvas cultivate these three minds as the root of all minds, which is the initial mind abiding in the Three Virtues. If, in the past, the three minds were discussed as the cause that brings about the result of the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and the Buddha Bodies of the Four Teachings (teachings of the Tripitaka, Common, Distinct, and Perfect Teachings), now it is explained that relying on the three minds of the causal ground can bring about the result of the Three Lands (Dharmata Land, Reward Land, Expedient Land) and the Four Types of Buddha Lands (Land of Coexistence of Ordinary Beings and Sages, Land of Expedient Residue, Land of Reward Adornment, Land of Eternal Tranquility). From the perspective of observing the mind, explaining the three minds, first, from the substance of the provisional entering into emptiness (from the provisional existence of substance entering into emptiness), the two contemplations of emptiness and provisionality (contemplation of emptiness and contemplation of provisionality) facilitate the distinction of the three minds (straightforward mind, profound mind, great compassionate mind). If one cultivates the three minds of the Middle Way (three minds of the Middle Way Reality), three is one, and one is three. Four is explaining the sutra text in three parts. First, explaining straightforward mind (honest mind). Now, saying that straightforward mind is Pure Land (pure land), earlier, from the perspective of doctrine, it was explained that straightforward mind is the right cause (correct cause) that can bring about the right result (correct result), which is what is described in the following text about radiant adornment (radiant adornment). Straightforward mind is the Bodhimanda (place of enlightenment), without falsehood. Therefore, now, from the perspective of straightforward mind, it is explained that it is the dependent cause (cause of reliance) that can bring about the result of the dependent land (land of reliance). Question: Why specifically explain straightforward mind from the Four Noble Truths (suffering, accumulation, cessation, path)? Answer: The rest can all be incorporated into the Four Noble Truths, so why look for other Dharma doors apart from the Four Noble Truths? There are five types of straightforward mind: first, the mundane and the Four Teachings (Tripitaka, Common, Distinct, Perfect). One is the mundane straightforward mind, such as a person truthfully recording without deception. This is the straightforward mind of ordinary people and externalists. Although worldly emotions disappear, it can be said that their straightforward mind still has flattery and crookedness. It can also be said to be foolish straightforwardness, which is what it means. Second, the Four Teachings have four types of Eightfold Path of Straightness (Eightfold Noble Path), without four types of crookedness. The Tripitaka Teaching (Sravaka Pitaka) is far from the crookedness of the sixty-two views in the law of birth and death. The Common Teaching (Common Pitaka) is far from the crookedness of birth and death in the law of non-birth. The Distinct Teaching (Bodhisattva Pitaka) is far from the crookedness of Hengsha (sands of the Ganges River). The Perfect Teaching (Buddha Pitaka) is far from the crookedness of the two extremes (existence and non-existence). Each cultivates the Eightfold Path of Straightness according to the Four Noble Truths of their respective teachings, all of which are called straightforward mind. These five types of straightforward mind are four provisional and one real (four expedient means, one reality). Now, the Perfect Teaching Bodhisattva knows that all dharmas are neither provisional nor real, but cultivates and uses both (cultivates and uses simultaneously), and teaches others to cultivate the five straightforward practices (five types of straightforward mind) with compassion and vows. Praising the five straightforward dharmas, seeing others cultivate the five straightforward practices, deeply rejoicing (deeply rejoicing). The Bodhisattva is like this, although

未能八相成道。而能神通。在在處處用五直法成就眾生凈佛國土。若入初住即具真應。隨機利物即現凈穢同居。八相成道。非但往昔所化世間直心眾生來生。若往昔所化修生滅等四諦四八直。眾生斷有為無為未盡者。此諸無諂眾生皆來生其國。若此眾生過去有頓漸不定秘密等根性不同。菩薩成佛則現四身不同。法輪亦有頓等之異。初則赴緣以權方便。若至法華方便則舍但說無上道。廢昔三權同歸一實。所化眾生皆無住權教之諂。故言直心是菩薩凈土乃至來生其國。複次菩薩于有餘得成佛。時十善直心不得來生。何以故。界內結業猶未斷。故若昔所化修四八直界內結盡。方生其國。即是三藏二乘通教三乘別圓一乘。凡七直心。無有為緣集妄諂。眾生來生有餘之國故言直心是菩薩凈土。七種不諂眾生來生其國。複次菩薩報土成佛。藏通二直皆不得生。何者別惑未斷故。但昔所化別圓二種直心無二邊之諂來。生其國故云不諂眾生來生其國。複次菩薩于寂光土成佛之時。但昔所化圓教八直無諂眾生來生其國。其義如是。豈可一種世間癡直之心來生其國。

深心至其國二釋因緣辨深心義。約余法門非為不得。亦何離十二因緣也。深心亦五。一事中深心即修世間福也。四種約觀十二因緣以明深心。下智觀生滅中觀無生上觀無

【現代漢語翻譯】現代漢語譯本：未能以八相成道（指佛陀示現的八種相狀以完成證悟），卻能以神通力，在各個地方運用五種直心之法成就眾生，清凈佛國土。若證入初住位，即具足真身和應化身，隨眾生根機利益他們，即示現清凈或穢土同居。以八相成道，不僅是往昔所教化的世間直心眾生前來投生，若往昔所教化修習生滅等四諦、四八直心的眾生，斷除有為和無為法尚未窮盡者，這些沒有諂曲之心的眾生都來投生到這個佛國。如果這些眾生過去有頓悟、漸悟、不定、秘密等根性不同，菩薩成佛時則示現四種不同的身，法輪的教化也有頓悟等差異。最初是應機施教，以權巧方便引導，若到了《法華經》的方便品，則捨棄權巧方便，只說無上道，廢除過去的三種權教，同歸於一實相。所教化的眾生都沒有執著于權教的諂曲之心，所以說直心是菩薩的凈土，乃至來投生到這個佛國。再者，菩薩在有餘土（指方便有餘土）成就佛道時，修十善的直心眾生不能來投生。為什麼呢？因為界內的煩惱業力還沒有斷盡。所以，如果往昔所教化修習四諦、八正道直心的眾生，界內的煩惱斷盡，才能投生到這個佛國。這就是三藏教、二乘、通教、三乘、別教、圓教、一乘，總共七種直心。沒有以有為法為因緣，聚集虛妄諂曲之心的眾生，來投生到有餘土的佛國，所以說直心是菩薩的凈土。七種不諂曲的眾生來投生到這個佛國。再者，菩薩在報土（指實報莊嚴土）成就佛道時，藏教和通教的兩種直心眾生都不能來投生。為什麼呢？因為別教的惑業還沒有斷盡。只有往昔所教化的別教和圓教兩種直心，沒有二邊之見的諂曲，才能來投生到這個佛國，所以說不諂曲的眾生來投生到這個佛國。再者，菩薩在寂光土（指常寂光土）成就佛道時，只有往昔所教化的圓教八種直心，沒有諂曲的眾生才能來投生到這個佛國。道理就是這樣。難道是一種世間愚癡的直心就能來投生到這個佛國嗎？深心至其國二釋因緣辨深心義。約余法門非為不得。亦何離十二因緣也。深心亦五。一事中深心即修世間福也。四種約觀十二因緣以明深心。下智觀生滅中觀無生上觀無生。

【English Translation】 English version: One may not achieve enlightenment through the Eight Aspects of Enlightenment (referring to the eight stages of the Buddha's manifestation to complete enlightenment), yet be able to use supernatural powers to employ the Five Straightforward Minds to accomplish sentient beings and purify the Buddha-land in every place. If one enters the initial stage of abiding (初住), one immediately possesses both the true body and the manifested body, benefiting beings according to their capacities, thus manifesting both pure and defiled lands coexisting. Achieving enlightenment through the Eight Aspects is not only for sentient beings with straightforward minds from past lives who come to be reborn; if sentient beings previously taught to cultivate the Four Noble Truths (四諦), the Four Eightfold Paths (四八) with straightforward minds, who have not yet exhausted the cessation of conditioned and unconditioned dharmas, all these beings without deceitful minds will be reborn in that Buddha-land. If these beings in the past had different natures such as sudden, gradual, uncertain, and secret, when the Bodhisattva becomes a Buddha, they will manifest four different bodies, and the Dharma Wheel will also have differences such as sudden and gradual. Initially, they respond to conditions with skillful means; if they reach the 'Expedient Means' chapter of the Lotus Sutra (法華經), they abandon expedient means and only speak of the unsurpassed path, abolishing the three provisional teachings of the past and returning to the one reality. The sentient beings taught have no attachment to the deceit of provisional teachings, therefore it is said that a straightforward mind is the pure land of a Bodhisattva, and they will be reborn in that Buddha-land. Furthermore, when a Bodhisattva attains Buddhahood in the Land of Residual Karma (有餘土), those with the straightforward mind of practicing the Ten Virtuous Acts (十善) cannot be reborn there. Why? Because the karmic defilements within the realm have not yet been completely severed. Therefore, if those previously taught to cultivate the Four Noble Truths and the Eightfold Path with straightforward minds have exhausted the karmic defilements within the realm, they can then be reborn in that Buddha-land. This encompasses the Three Storehouse Teaching (三藏教), the Two Vehicles (二乘), the Common Teaching (通教), the Three Vehicles (三乘), the Distinct Teaching (別教), the Perfect Teaching (圓教), and the One Vehicle (一乘), totaling seven types of straightforward minds. Those sentient beings who do not gather false and deceitful minds due to conditioned dharmas will be reborn in the Buddha-land of Residual Karma, therefore it is said that a straightforward mind is the pure land of a Bodhisattva. Seven types of non-deceitful beings are reborn in that Buddha-land. Furthermore, when a Bodhisattva attains Buddhahood in the Reward Land (報土), the two straightforward minds of the Storehouse Teaching and the Common Teaching cannot be reborn there. Why? Because the distinct delusions have not yet been severed. Only the two types of straightforward minds of the Distinct Teaching and the Perfect Teaching, without the deceit of the two extremes, can be reborn in that Buddha-land, therefore it is said that non-deceitful beings are reborn in that Buddha-land. Furthermore, when a Bodhisattva attains Buddhahood in the Land of Tranquil Light (寂光土), only the eight straightforward minds of the Perfect Teaching, without deceit, can be reborn in that Buddha-land. The meaning is thus. How could a kind of worldly foolish straightforward mind be reborn in that Buddha-land? The profound mind reaches that country, explained in two ways based on conditions, clarifying the meaning of profound mind. It is not impossible to discuss it in relation to other Dharma methods. How can it be separated from the Twelve Links of Dependent Origination (十二因緣)? The profound mind is also fivefold. The profound mind in one matter is the cultivation of worldly blessings. There are four types that explain the profound mind based on contemplating the Twelve Links of Dependent Origination. The lower wisdom contemplates arising and ceasing, the middle wisdom contemplates non-arising, and the higher wisdom contemplates non-arising.

量上上觀無作。三權一實。菩薩了知非權非實而權而實。雙修深心成就眾生凈佛國土。慈悲誓願一切普熏讚歎隨喜。上上成就具足。真應二身八相成道。隨四眾生應以佛身得度。四土成佛之時。是諸深心有緣之類皆來生其國。隨其所修若事若理而為說法。分別諸義。類直心可解。言具足功德者緣覺深心修福德故。法華云若人有福曾供養佛。志求勝法為說緣覺即是此義。但具有二種。一橫具深心凈同居土。名具功德來生其國。二豎具深心窮因緣之源。所有功德於三土具足。即是豎具余類直心。

菩提心至其國三明大乘心者。即四教大乘發菩提心。上求下化故名為大。各緣四諦起四弘誓名之為乘。三權一實。圓教菩薩修權實大乘成就眾生凈佛國土。自行化他讚歎隨喜。后成佛時同居四種有餘三種實報二種寂光但一。余類直心。

維摩經略疏卷第八

佈施下二明六度即凈土因。前三種心是就解明。今約行辨。猶如目足豈得相離。若無三心行不真實。亦非高廣故以三心入一切行也。佈施有五世間事施及四菩薩施。世間施者即六道施。若造惡破戒邪心。及壞三寶施者。亦如調達化阿阇世施諸比丘。或為謀逆財寶賞施。如是等施死入地獄。檀名地獄檀。若造惡破戒多嗔行施后墮于龍。七寶宮殿依報似天。正報同

【現代漢語翻譯】現代漢語譯本量上上觀無作。三權一實（指佛的教法，權指方便法門，實指真實法門）。菩薩了知非權非實而權而實。雙修深心成就眾生，清凈佛國土。慈悲誓願一切普熏讚歎隨喜。上上成就具足。真應二身（指佛的兩種身，真身指法身，應身指為度化眾生而顯現的身）八相成道（指佛從降生到涅槃的八個階段）。隨四眾生（指比丘、比丘尼、優婆塞、優婆夷）應以佛身得度。四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）成佛之時。是諸深心有緣之類皆來生其國。隨其所修若事若理而為說法。分別諸義。類直心可解。言具足功德者緣覺（通過觀察因緣而覺悟的人）深心修福德故。《法華經》云：『若人有福曾供養佛，志求勝法為說緣覺』，即是此義。但具有二種。一橫具深心凈同居土。名具功德來生其國。二豎具深心窮因緣之源。所有功德於三土（指法身、報身、應身所居之土）具足。即是豎具余類直心。菩提心至其國三明大乘心者。即四教（指藏、通、別、圓四教）大乘發菩提心。上求下化故名為大。各緣四諦（指苦、集、滅、道四聖諦）起四弘誓（指眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）名之為乘。三權一實。圓教菩薩修權實大乘成就眾生，清凈佛國土。自行化他讚歎隨喜。后成佛時同居四種有餘三種實報二種寂光但一。余類直心。《維摩經略疏》卷第八佈施下二明六度（指佈施、持戒、忍辱、精進、禪定、智慧）即凈土因。前三種心是就解明。今約行辨。猶如目足豈得相離。若無三心行不真實。亦非高廣故以三心入一切行也。佈施有五世間事施及四菩薩施。世間施者即六道施。若造惡破戒邪心。及壞三寶施者。亦如調達（Devadatta，佛陀的堂弟，後背叛佛陀）化阿阇世（Ajatasattu，古印度摩揭陀國國王）施諸比丘。或為謀逆財寶賞施。如是等施死入地獄。檀名地獄檀。若造惡破戒多嗔行施后墮于龍。七寶宮殿依報似天。正報同

【English Translation】 English version Measure the highest contemplation of non-action. The Three Expedients and One Reality (referring to the Buddha's teachings, where 'expedients' are skillful means and 'reality' is the true Dharma). Bodhisattvas understand that it is neither expedient nor real, yet both expedient and real. They cultivate profound minds in tandem to accomplish sentient beings and purify Buddha lands. Their compassionate vows universally permeate, praising and rejoicing. They achieve the highest accomplishment and fully possess the True and Response Bodies (referring to the two bodies of the Buddha, the True Body being the Dharmakaya and the Response Body being the manifestation for the sake of sentient beings), attaining enlightenment through the Eight Aspects (referring to the eight stages from birth to Nirvana). According to the Four Assemblies (referring to monks, nuns, laymen, and laywomen), they should be delivered by the Buddha's body. At the time of Buddhahood in the Four Lands (referring to the Land of Eternal Tranquility, the Land of Real Reward, the Land of Expedient Remainder, and the Land of Common Dwelling), all those with profound minds and karmic connections will be born in that land. According to their cultivation, whether in practice or principle, the Dharma will be preached to them, distinguishing various meanings. Those with straightforward minds can easily understand. Those who are said to possess complete merit are Pratyekabuddhas (those who awaken through observing conditions) who cultivate merit with profound minds. The Lotus Sutra says, 'If a person has merit and has offered to the Buddhas, and aspires to the supreme Dharma, the Dharma of Pratyekabuddhas will be preached to them,' which is this meaning. But there are two kinds of possession. First, horizontal possession of a profound mind purifies the Land of Common Dwelling. This is called possessing merit and being born in that land. Second, vertical possession of a profound mind exhausts the source of conditions. All merits are complete in the Three Lands (referring to the lands where the Dharmakaya, Sambhogakaya, and Nirmanakaya reside). This is vertical possession for those with straightforward minds. The Bodhi mind reaches that land, the mind of the Three Illuminations of the Mahayana. This refers to the Bodhi mind generated by the Mahayana of the Four Teachings (referring to the Tripitaka, Common, Distinct, and Perfect Teachings). Seeking above and transforming below is why it is called 'Great'. Each arises from the Four Noble Truths (referring to the truths of suffering, accumulation, cessation, and the path) and generates the Four Great Vows (referring to the vows to deliver limitless beings, to end endless afflictions, to learn countless Dharma doors, and to achieve unsurpassed Buddhahood), which are called 'Vehicle'. The Three Expedients and One Reality. The Perfect Teaching Bodhisattvas cultivate the expedient and real Mahayana to accomplish sentient beings and purify Buddha lands. They benefit themselves and others, praising and rejoicing. When they later become Buddhas, the Land of Common Dwelling has four types, the Land of Expedient Remainder has three types, the Land of Real Reward has two types, and the Land of Eternal Tranquility has only one. The rest are straightforward minds. Vimalakirti Sutra Commentary, Scroll 8 Below, the second explains the Six Paramitas (referring to generosity, morality, patience, diligence, concentration, and wisdom) as the cause of Pure Land. The previous three minds were explained in terms of understanding. Now they are discussed in terms of practice. Like eyes and feet, how can they be separated? Without the three minds, practice is not genuine, nor is it lofty and vast, so the three minds enter into all practices. There are five kinds of generosity: worldly generosity and four Bodhisattva generosities. Worldly generosity is the generosity of the six realms. If one creates evil, breaks precepts, has an evil mind, and destroys the Three Jewels, or like Devadatta (Buddha's cousin who later betrayed him) who transformed Ajatasattu (king of Magadha in ancient India) to give to the monks, or rewards for treasonous wealth, such generosity leads to hell after death. This is called hellish generosity. If one creates evil, breaks precepts, is full of anger, and practices generosity, one will fall into the realm of dragons. The seven-jeweled palaces and dependent rewards are like heaven. The retribution is the same.

蛇。或破戒憍慢恐怖得財以用佈施后受金翅鳥身。如是等施並畜生檀。行十不善破戒諂毒非法財施受夜叉報。或破戒諂誑耽嗜酒肉多懷嗔忿非法財施墮摩睺羅伽。如是等施名鬼神檀。若少持戒嫉妒懷忿。多修福德墮阿修羅。依報勢力與天拒抗。但感正報多諸恐怖。如是乃至乾闥婆緊那羅等皆是諂佞好著音樂。而行施者皆鬼道攝。若持五戒十善自榮而施。若輕心局心限礙心施。是毗舍首陀檀。若持戒心殷重心如法財施是居士檀。若持戒樂道恭敬博學佈施是婆羅門檀。若持戒恭敬慈心大施能自舍財。亦教他修福是剎利檀。如是等施皆人檀也。若勝品十善持戒精細恭敬聽法。慈善孝順華香續明。所重之物如法凈施皆是天檀。如律藏明。有一小兒傭力得財供設眾僧愿生忉利。佛記得生。若持戒轉細乃至修禪厭離心施得生色界。名修天檀。上來皆是世間事施果報不同。若三藏二乘檀者觀諦緣無常用擇覺舍覺二分。捨身命財得二乘道。若菩薩檀者捨身命財觀察無常。大悲誓願如尸毗王以身代鴿。是名捨身檀滿。捨命者如大論明。釋迦調達因地各為鹿王。釋迦鹿王代彼而死送身往赴終無悔心。財施者如須太拏太子以好惠施。乃至二子施婆羅門具如彼經。是名三藏菩薩檀滿。通教檀者體三事空皆如幻化。起大慈悲愍眾生故舍身命財。別

【現代漢語翻譯】現代漢語譯本：如果（有人）破戒、驕慢、心懷恐怖而得到錢財，用以佈施，死後會轉生為金翅鳥身（一種鳥形神）。這樣的佈施屬於畜生之施。如果（有人）奉行十不善業，破戒，心懷諂毒，用非法的錢財佈施，會得到夜叉（一種鬼神）的果報。如果（有人）破戒，諂誑，貪戀酒肉，多懷嗔忿，用非法的錢財佈施，會墮落為摩睺羅伽（一種大蟒神）。這樣的佈施稱為鬼神之施。如果（有人）稍微持戒，心懷嫉妒和忿恨，但做了很多善事，會墮落為阿修羅（一種好戰的神）。憑藉其果報的力量，與天人對抗，但感受到的正報多是恐怖。像乾闥婆（一種天神）、緊那羅（一種天神）等，都是諂媚奸佞，喜歡音樂，通過這些行為佈施的，都屬於鬼道所攝。如果（有人）奉持五戒、十善，自我讚賞而行佈施，或者以輕慢心、侷限心、有所限制的心來佈施，這是毗舍首陀檀（卑賤之施）。如果（有人）持戒，心懷殷重恭敬，用如法的錢財佈施，這是居士檀（在家信徒之施）。如果（有人）持戒，樂於修道，恭敬博學，進行佈施，這是婆羅門檀（婆羅門之施）。如果（有人）持戒，恭敬，心懷慈悲，廣行佈施，能夠捨棄自己的財物，也教導他人修福，這是剎利檀（國王之施）。這些佈施都屬於人施。如果（有人）奉行上品十善，持戒精嚴細緻，恭敬聽法，慈善孝順，用鮮花香燭延續光明，用珍重之物如法清凈地佈施，這都是天檀。正如律藏所說，有一個小孩子靠做工得到錢財，供養眾僧，發願往生忉利天（欲界六天之一），佛陀授記他會往生。如果（有人）持戒更加精細，乃至修習禪定，以厭離心佈施，會往生到**天，這稱為修天檀。以上都是世間有為之事的佈施，果報各不相同。如果（有人）以三藏（經律論）或二乘（聲聞、緣覺）的智慧來佈施，觀察諸法真諦，體悟緣起性空、無常的道理，運用擇法覺支和舍覺支兩種智慧，捨棄身命財物，可以證得二乘道果。如果是菩薩的佈施，捨棄身命財物，觀察諸法無常，發起大悲誓願，就像尸毗王（過去世的釋迦牟尼佛）以自己的身體代替鴿子，這稱為捨身檀圓滿。捨命的例子，如《大智度論》所說，釋迦牟尼佛和提婆達多（佛陀的堂弟）在過去世各自為鹿王，釋迦牟尼佛所為的鹿王代替另一隻鹿而死，送身赴難始終沒有後悔之心。財施的例子，如須大拏太子（釋迦牟尼佛的前世）以美好的財物進行佈施，乃至將兩個孩子佈施給婆羅門，具體情況如經中所述，這稱為三藏菩薩檀圓滿。通教的佈施，體悟身、受、心三事皆空，都如幻化，生起大慈悲心，憐憫眾生，因此捨棄身命財物。別……

【English Translation】 English version: If one breaks precepts, is arrogant, and uses wealth obtained through fear to give alms, they will be reborn as a Garuda (a mythical bird-like creature). Such giving is considered 'animal giving'. If one practices the ten non-virtuous actions, breaks precepts, is deceitful, and uses unlawful wealth to give alms, they will receive the retribution of a Yaksha (a type of spirit). If one breaks precepts, is deceitful and deceptive, indulges in alcohol and meat, and is often angry, using unlawful wealth to give alms, they will fall into the realm of the Mahoraga (a great serpent deity). Such giving is called 'ghost and spirit giving'. If one observes precepts slightly, harbors jealousy and resentment, but accumulates much merit, they will fall into the realm of Asuras (warring deities). Relying on the power of their retribution, they contend with the gods, but the direct result they experience is much fear. Those such as Gandharvas (celestial musicians) and Kinnaras (celestial musicians) are all flattering and fond of music. Those who give alms through these actions are all included within the ghost realm. If one upholds the five precepts and ten virtuous actions, glorifying oneself while giving, or gives with a light heart, a limited heart, or a restricted heart, this is a 'Visha-shuddha dana' (base giving). If one upholds precepts with a sincere and respectful heart, giving lawful wealth, this is a 'householder's dana' (giving of a layperson). If one upholds precepts, delights in the path, is respectful and learned, and gives alms, this is a 'Brahmin's dana' (giving of a Brahmin). If one upholds precepts, is respectful, has a compassionate heart, gives generously, is able to give away their own wealth, and also teaches others to cultivate merit, this is a 'Kshatriya's dana' (giving of a king). Such giving is all considered 'human giving'. If one practices the superior ten virtuous actions, upholds precepts meticulously, respectfully listens to the Dharma, is kind and filial, continues the light with flowers and incense, and gives valuable items lawfully and purely, this is all 'heavenly giving'. As the Vinaya Pitaka (collection of monastic rules) states, there was a small child who earned money through labor and offered it to the Sangha (community of monks), vowing to be reborn in the Trayastrimsa Heaven (one of the heavens in the desire realm). The Buddha predicted that he would be reborn there. If one upholds precepts even more meticulously, even cultivating meditation, giving with a mind of renunciation, they will be reborn in the ** heaven. This is called 'cultivating heavenly giving'. The above are all worldly actions of giving, with different retributions. If one gives with the wisdom of the Tripitaka (three baskets of Buddhist scriptures) or the Two Vehicles (Shravakas and Pratyekabuddhas), observing the truth of phenomena, realizing the principles of dependent origination, emptiness, and impermanence, and using the two wisdoms of Dharma-selection and relinquishment, abandoning body, life, and wealth, they can attain the fruit of the Two Vehicles. If it is a Bodhisattva's giving, abandoning body, life, and wealth, observing the impermanence of phenomena, and generating a great compassionate vow, like King Sibi (Shakyamuni Buddha in a past life) who replaced a dove with his own body, this is called the perfection of body-giving. An example of giving life is, as stated in the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), Shakyamuni Buddha and Devadatta (Buddha's cousin) were each deer kings in past lives. The deer king who was Shakyamuni Buddha died in place of another deer, going to his death without any regret. An example of wealth-giving is Prince Sudana (Shakyamuni Buddha's past life) who gave generously with beautiful things, even giving his two children to a Brahmin, as described in that sutra. This is called the perfection of the Tripitaka Bodhisattva's giving. Giving in the Common Teaching involves realizing that the three things—body, sensation, and mind—are all empty and like illusions, generating great compassion, and having pity for sentient beings, thus abandoning body, life, and wealth. Separate...

教檀者雖三事即空而不住空。入假化物行種種施。捨身命財如華嚴說十種佈施地持九種之施。圓教檀者勝鬘云。捨身者生死後際等離老病死得不壞常住。命財亦爾。又華嚴明如來檀。大經明檀波羅蜜即是佛性。大品云一切法趣檀。此經云佈施是道場。不望報。故自行化他讚歎隨喜。權實施者后成佛時五種一切能捨眾生來生其國。分別四教所斷緣集有為無為盡未盡等四教根緣。來生四土類前直心。

持戒至其國亦五。一事相持戒是凡夫也。四種持戒即是四教所明。四種正語及業命等皆名持戒。具釋事繁。言滿愿眾生來生其國者。齊教明滿愿。以尸羅凈故諸善得生。所求皆果故云滿愿。余類直心。

忍辱至其國亦五。一世間事忍如凡夫。餘四忍還約四教而辨。例前可知。后成佛時皆來生其國。如輪王帝釋上界諸天界。有三十二相。聲聞緣覺亦有相者。四教四種相業不同。並忍為本。四種修相前嘆德中明舍飾好。已略辨竟余類直心。

精進至其國有師云。精進無別體但約眾行。或言自有別體。亦五。一事精進即凡夫也。餘四種道品各八精進。謂四正勤進根力進覺道是為八。后成佛時五種勤修一切功德眾生來生其國。余類直心。

禪定至其國亦五。一世間禪定如凡夫得四禪四空。后四約四教四種道品

【現代漢語翻譯】現代漢語譯本修習佈施（檀那，Dāna）的人，即使明白世間萬物皆是空性（三事即空）也不會執著于空。他們會進入世俗，以各種方式利益眾生，實行種種佈施。他們會像《華嚴經》（Avatamsaka Sutra）所說的那樣，捨棄身命和財物，實行十種佈施，或者像《地持經》（Bodhisattva-bhumi Sutra）所說的那樣，實行九種佈施。圓教的修習者，如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說，捨棄身體的人，在生死輪迴的盡頭，能夠永遠脫離衰老、疾病和死亡，獲得不朽的常住之身。捨棄生命和財物也是如此。此外，《華嚴經》闡明瞭如來的佈施。《大般涅槃經》（Mahāparinirvāṇa Sūtra）闡明了佈施波羅蜜（Dāna-pāramitā）即是佛性。《大品般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）說一切法都趨向于佈施。此經說佈施是道場，不求回報。因此，自行佈施，教化他人佈施，讚歎佈施，隨喜佈施。權教的修習者實行佈施，將來成佛時，五種能夠捨棄一切的眾生會往生到他們的佛國。根據四教（藏、通、別、圓四教）來區分所斷的因緣，以及集諦（Samudaya）所包含的有為法（Saṃskṛta）、無為法（Asaṃskṛta）的斷盡與未斷盡等情況，四教的根機和因緣各不相同。往生到四種凈土（四土）的眾生，其型別與之前的直心（正直之心）相似。持戒（尸羅，Śīla）的修習者，往生到其佛國也有五種情況。第一種是事相上的持戒，這是凡夫的持戒。四種持戒即是四教所闡明的。四種正語以及正業、正命等都可稱為持戒。詳細解釋起來內容繁多。說到『滿愿眾生來生其國』，齊教闡明了滿愿。因為持戒清凈的緣故，各種善行得以產生，所求都能實現，所以稱為滿愿。其餘情況與直心相似。忍辱（羼提，Kṣānti）的修習者，往生到其佛國也有五種情況。第一種是世間事的忍辱，如凡夫的忍辱。其餘四種忍辱還是根據四教來辨別，與之前的情況類似。將來成佛時，這些眾生都會往生到他們的佛國，如同輪王、帝釋（Indra）、上界諸天界（deva-loka）的眾生一樣，具有三十二相（lakṣaṇas）。聲聞（Śrāvaka）、緣覺（Pratyekabuddha）也有相好，四教的四種相業各不相同，但都以忍辱為根本。四種修相，之前在讚歎功德時，已經闡明了捨棄裝飾和美好的事物。已經簡略地辨析完畢，其餘情況與直心相似。精進（毗梨耶，Vīrya）的修習者，往生到其佛國，有法師說，精進沒有單獨的體性，只是依附於各種修行。也有人說精進有單獨的體性，也有五種情況。第一種是事相上的精進，即凡夫的精進。其餘四種道品（bodhipakkhiyadhamma）各有八種精進，即四正勤（samyak-pradhāna）、精進根（viryendriya）、精進力（viryabala）、精進覺支（virya-sambojjha）和正道（samyak-mārga），這就是八種。將來成佛時，五種勤修一切功德的眾生會往生到他們的佛國。其餘情況與直心相似。禪定（禪那，Dhyāna）的修習者，往生到其佛國也有五種情況。第一種是世間禪定，如凡夫所獲得的四禪（catvāri dhyānāni）和四空定（catasra ārūpya samāpattayaḥ）。後面的四種禪定是根據四教的四種道品來區分的。

【English Translation】 English version Those who practice giving (Dāna), although understanding that all things are empty (three aspects are empty), do not dwell in emptiness. They enter the mundane world, benefiting beings in various ways and practicing various forms of giving. They relinquish their body, life, and possessions, as described in the Avatamsaka Sutra with its ten types of giving, or as described in the Bodhisattva-bhumi Sutra with its nine types of giving. Practitioners of the Perfect Teaching (Round Teaching), as stated in the Śrīmālādevī Siṃhanāda Sūtra, those who give up their bodies, at the end of the cycle of birth and death, can forever be free from old age, sickness, and death, attaining an indestructible and permanent body. The same applies to giving up life and possessions. Furthermore, the Avatamsaka Sutra elucidates the giving of the Tathāgata. The Mahāparinirvāṇa Sūtra elucidates that the perfection of giving (Dāna-pāramitā) is the Buddha-nature. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra states that all dharmas tend towards giving. This sutra states that giving is the Bodhimanda (place of enlightenment), without seeking reward. Therefore, they practice giving themselves, teach others to give, praise giving, and rejoice in giving. Practitioners of the Expedient Teaching (Provisional Teaching) who practice giving, when they attain Buddhahood in the future, the five types of beings who are capable of giving up everything will be reborn in their Buddha-land. Based on the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching), the conditions to be severed are distinguished, as well as the conditioned (Saṃskṛta) and unconditioned (Asaṃskṛta) dharmas contained in the Samudaya (accumulation of suffering), whether they are completely severed or not. The faculties and conditions of the Four Teachings are different. The types of beings who are reborn in the Four Pure Lands (Four Lands) are similar to the previous direct mind (upright mind). Those who practice precepts (Śīla), there are also five conditions for being reborn in their Buddha-land. The first is the observance of precepts in terms of phenomena, which is the observance of precepts by ordinary beings. The four types of precepts are those elucidated by the Four Teachings. The four types of right speech, as well as right action and right livelihood, can all be called precepts. A detailed explanation would be extensive. Regarding 'beings who fulfill their vows are reborn in their Buddha-land,' the Coextensive Teaching elucidates the fulfillment of vows. Because the precepts are pure, various good deeds are produced, and all that is sought is achieved, so it is called fulfillment of vows. The remaining situations are similar to the direct mind. Those who practice patience (Kṣānti), there are also five conditions for being reborn in their Buddha-land. The first is patience in worldly matters, such as the patience of ordinary beings. The remaining four types of patience are still distinguished according to the Four Teachings, similar to the previous situations. When they attain Buddhahood in the future, these beings will all be reborn in their Buddha-land, just like the beings of the Wheel-Turning King, Indra, and the upper heavens (deva-loka), possessing the thirty-two marks (lakṣaṇas). Śrāvakas and Pratyekabuddhas also have auspicious marks. The four types of karma related to the marks of the Four Teachings are different, but all are rooted in patience. The four types of cultivating marks, previously when praising virtues, have already elucidated the relinquishing of ornaments and beautiful things. The analysis has been briefly completed, and the remaining situations are similar to the direct mind. Those who practice diligence (Vīrya), there is a teacher who says that diligence does not have a separate nature but is only dependent on various practices. There are also those who say that diligence has a separate nature, and there are also five conditions. The first is diligence in terms of phenomena, which is the diligence of ordinary beings. The remaining four types of limbs of enlightenment (bodhipakkhiyadhamma) each have eight types of diligence, namely the four right exertions (samyak-pradhāna), the faculty of diligence (viryendriya), the power of diligence (viryabala), the enlightenment factor of diligence (virya-sambojjha), and the right path (samyak-mārga), these are the eight. When they attain Buddhahood in the future, the five types of beings who diligently cultivate all merits will be reborn in their Buddha-land. The remaining situations are similar to the direct mind. Those who practice meditation (Dhyāna), there are also five conditions for being reborn in their Buddha-land. The first is worldly meditation, such as the four dhyānas (catvāri dhyānāni) and the four formless attainments (catasra ārūpya samāpattayaḥ) attained by ordinary beings. The latter four types of meditation are distinguished according to the four limbs of enlightenment of the Four Teachings.

中各有八定。謂四如意定根力定覺道。乃至背舍九次第等皆是禪定。后成佛時四教五種攝心不亂眾生來生其國。余類直心。

智慧至其國亦五。世智是凡夫智也。餘四智慧即四教。明四種道品中各八智慧。謂四念處慧根力擇覺正見。后成佛時五種正定眾生來生其國。上來諸句權實及以諸義並類直心。問凡夫等智何得入正定聚。答凡夫世間正見亦入出世正定聚。亦得合說也。

四無量心下三約化他修凈土因。此是一往耳。何者菩薩從初發心常興大悲俱生。豈行六度而無化他。四無量心亦五種。一事四無量心。是凡夫修得生色界而為梵王。四教各有四無量心。三藏生滅法緣四無量心。通教無生法緣。別教界外藏識。恒沙佛法法緣。圓教中道佛性無緣之法緣。如磁石吸鐵即無作也。后成佛時五種慈悲喜捨眾生來生其國。權實及諸義並類直心。

四攝至其國。此四攝法。至於迴向並非凡小所行。但有四教菩薩明四攝權實不同。后成佛時四種解脫眾生來生其國。菩薩四攝攝取眾生為令入第一義。是以所攝眾生皆有解脫之因。來生四土。及以諸義並類直心。

方便至其國四教各有三種方便。一自行。二化他。三自行化他。複次各有三種方便。一破法。二立法。三教化。后成佛時四種一切方便無礙眾生來生

【現代漢語翻譯】現代漢語譯本各有八種禪定。即四如意定（chán dìng， concentration），四念處（sì niàn chù， four foundations of mindfulness），五根（wǔ gēn， five roots），五力（wǔ lì， five powers），七覺支（qī jué zhī， seven factors of enlightenment），八正道（bā zhèng dào， eightfold path）。乃至背舍（bèi shě， stages of liberation），九次第定（jiǔ cì dì dìng， nine successive abidings）等都是禪定。後來成佛時，用天臺四教（tiān tái sì jiào， four teachings of Tiantai school）和五種攝心不亂（wǔ zhǒng shè xīn bù luàn， five kinds of undisturbed concentration）的方法，使眾生往生到他的佛國。其餘的都屬於直心（zhí xīn， straightforward mind）。

智慧到他的佛國也有五種。世智（shì zhì， worldly wisdom）是凡夫的智慧。其餘四種智慧即天臺四教。闡明四種道品（sì zhǒng dào pǐn， four factors of enlightenment）中各有八種智慧，即四念處慧（sì niàn chù huì， wisdom of four foundations of mindfulness），五根（wǔ gēn， five roots），五力（wǔ lì， five powers），擇法覺支（zé fǎ jué zhī， discrimination of dharma among seven factors of enlightenment），正見（zhèng jiàn， right view）。後來成佛時，用五種正定（wǔ zhǒng zhèng dìng， five kinds of right concentration）使眾生往生到他的佛國。以上這些語句，權實（quán shí， provisional and real）以及各種意義都屬於直心。問：凡夫等的智慧，怎麼能進入正定之聚（zhèng dìng zhī jù， group of right concentration）？答：凡夫的世間正見（shì jiān zhèng jiàn， worldly right view）也能進入出世的正定之聚（chū shì de zhèng dìng zhī jù， supramundane right concentration），也可以合在一起說。

四無量心（sì wú liàng xīn， four immeasurable minds）以下三句是關於通過利益他人來修凈土之因。這只是一種說法。為什麼呢？菩薩從最初發心就常興大悲心（dà bēi xīn， great compassion），與生俱來。難道行六度（liù dù， six perfections）而沒有利益他人嗎？四無量心也有五種。一是事四無量心（shì sì wú liàng xīn， four immeasurable minds in terms of phenomena），是凡夫修得，往生到色界天（sè jiè tiān， form realm）而成為梵王（fàn wáng， Brahma）。天臺四教各有四無量心。三藏教（sān zàng jiào， Tripitaka teaching）以生滅法（shēng miè fǎ， impermanent dharma）為緣修四無量心。通教（tōng jiào， common teaching）以無生法（wú shēng fǎ， unborn dharma）為緣。別教（bié jiào， distinct teaching）以界外藏識（jiè wài zàng shí， alaya consciousness beyond the realms）為緣，恒沙佛法（héng shā fó fǎ， Buddha-dharma as numerous as the sands of the Ganges River）為法緣。圓教（yuán jiào， perfect teaching）以中道佛性（zhōng dào fó xìng， middle way Buddha-nature）為無緣之法緣。就像磁石吸鐵一樣，是無作（wú zuò， non-action）。後來成佛時，用五種慈悲喜捨（cí bēi xǐ shě， loving-kindness, compassion, joy, and equanimity）使眾生往生到他的佛國。權實以及各種意義都屬於直心。

四攝法（sì shè fǎ， four means of attracting）到他的佛國。這四攝法，至於迴向（huí xiàng， dedication of merit），並非凡夫和小乘所能行。但有天臺四教菩薩，闡明四攝的權實不同。後來成佛時，用四種解脫（sì zhǒng jiě tuō， four kinds of liberation）使眾生往生到他的佛國。菩薩用四攝法攝取眾生，是爲了讓他們進入第一義（dì yī yì， ultimate meaning）。因此，所攝取的眾生都有解脫之因，往生到四土（sì tǔ， four lands）。以及各種意義都屬於直心。

方便（fāng biàn， skillful means）到他的佛國，天臺四教各有三種方便。一是自行（zì xíng， self-practice），二是化他（huà tā， teaching others），三是自行化他（zì xíng huà tā， self-practice and teaching others）。其次，各有三種方便。一是破法（pò fǎ， breaking attachment to dharma），二是立法（lì fǎ， establishing dharma），三是教化（jiào huà， teaching and transforming）。後來成佛時，用四種一切方便無礙（sì zhǒng yī qiē fāng biàn wú ài， four kinds of unobstructed skillful means）使眾生往生……

【English Translation】 English version Each has eight kinds of samadhi (chán dìng, concentration). These are the four bases of psychic power samadhi (sì rú yì dìng, four foundations of mindfulness), the five roots (wǔ gēn, five roots), the five powers (wǔ lì, five powers), the seven factors of enlightenment (qī jué zhī, seven factors of enlightenment), and the eightfold path (bā zhèng dào, eightfold path). Furthermore, the eight liberations (bèi shě, stages of liberation), the nine successive abidings (jiǔ cì dì dìng, nine successive abidings), and so on, are all samadhi. Later, when he becomes a Buddha, he uses the four teachings of Tiantai (tiān tái sì jiào, four teachings of Tiantai school) and the five kinds of undisturbed concentration (wǔ zhǒng shè xīn bù luàn, five kinds of undisturbed concentration) to enable sentient beings to be reborn in his Buddha-land. The rest belong to the straightforward mind (zhí xīn, straightforward mind).

Wisdom also reaches his Buddha-land in five ways. Worldly wisdom (shì zhì, worldly wisdom) is the wisdom of ordinary people. The other four kinds of wisdom are the four teachings of Tiantai. It elucidates that each of the four factors of enlightenment (sì zhǒng dào pǐn, four factors of enlightenment) has eight kinds of wisdom, namely, the wisdom of the four foundations of mindfulness (sì niàn chù huì, wisdom of four foundations of mindfulness), the five roots (wǔ gēn, five roots), the five powers (wǔ lì, five powers), the discrimination of dharma among seven factors of enlightenment (zé fǎ jué zhī, discrimination of dharma among seven factors of enlightenment), and right view (zhèng jiàn, right view). Later, when he becomes a Buddha, he uses the five kinds of right concentration (wǔ zhǒng zhèng dìng, five kinds of right concentration) to enable sentient beings to be reborn in his Buddha-land. The above statements, provisional and real (quán shí, provisional and real), and all kinds of meanings belong to the straightforward mind. Question: How can the wisdom of ordinary people and others enter the group of right concentration (zhèng dìng zhī jù, group of right concentration)? Answer: The worldly right view (shì jiān zhèng jiàn, worldly right view) of ordinary people can also enter the supramundane group of right concentration (chū shì de zhèng dìng zhī jù, supramundane right concentration), and they can also be discussed together.

The following three sentences about the four immeasurable minds (sì wú liàng xīn, four immeasurable minds) are about cultivating the cause of Pure Land through benefiting others. This is just one way of saying it. Why? Bodhisattvas constantly arouse great compassion (dà bēi xīn, great compassion) from the very beginning of their aspiration, which is innate. How can they practice the six perfections (liù dù, six perfections) without benefiting others? There are also five kinds of four immeasurable minds. First, the four immeasurable minds in terms of phenomena (shì sì wú liàng xīn, four immeasurable minds in terms of phenomena), which ordinary people cultivate and are reborn in the Form Realm (sè jiè tiān, form realm) and become Brahma (fàn wáng, Brahma). Each of the four teachings of Tiantai has four immeasurable minds. The Tripitaka teaching (sān zàng jiào, Tripitaka teaching) takes impermanent dharma (shēng miè fǎ, impermanent dharma) as the condition for cultivating the four immeasurable minds. The common teaching (tōng jiào, common teaching) takes unborn dharma (wú shēng fǎ, unborn dharma) as the condition. The distinct teaching (bié jiào, distinct teaching) takes the alaya consciousness beyond the realms (jiè wài zàng shí, alaya consciousness beyond the realms) as the condition, and the Buddha-dharma as numerous as the sands of the Ganges River (héng shā fó fǎ, Buddha-dharma as numerous as the sands of the Ganges River) as the dharma condition. The perfect teaching (yuán jiào, perfect teaching) takes the middle way Buddha-nature (zhōng dào fó xìng, middle way Buddha-nature) as the condition of no condition. Just like a magnet attracting iron, it is non-action (wú zuò, non-action). Later, when he becomes a Buddha, he uses the five kinds of loving-kindness, compassion, joy, and equanimity (cí bēi xǐ shě, loving-kindness, compassion, joy, and equanimity) to enable sentient beings to be reborn in his Buddha-land. Provisional and real, and all kinds of meanings belong to the straightforward mind.

The four means of attracting (sì shè fǎ, four means of attracting) reach his Buddha-land. These four means of attracting, as for the dedication of merit (huí xiàng, dedication of merit), are not practiced by ordinary people and Hinayana practitioners. But there are Bodhisattvas of the four teachings of Tiantai who elucidate the differences between the provisional and real aspects of the four means of attracting. Later, when he becomes a Buddha, he uses the four kinds of liberation (sì zhǒng jiě tuō, four kinds of liberation) to enable sentient beings to be reborn in his Buddha-land. Bodhisattvas use the four means of attracting to gather sentient beings in order to lead them into the ultimate meaning (dì yī yì, ultimate meaning). Therefore, the sentient beings who are gathered all have the cause of liberation and are reborn in the four lands (sì tǔ, four lands). And all kinds of meanings belong to the straightforward mind.

Skillful means (fāng biàn, skillful means) reach his Buddha-land. Each of the four teachings of Tiantai has three kinds of skillful means. First, self-practice (zì xíng, self-practice), second, teaching others (huà tā, teaching others), and third, self-practice and teaching others (zì xíng huà tā, self-practice and teaching others). Secondly, each has three kinds of skillful means. First, breaking attachment to dharma (pò fǎ, breaking attachment to dharma), second, establishing dharma (lì fǎ, establishing dharma), and third, teaching and transforming (jiào huà, teaching and transforming). Later, when he becomes a Buddha, he uses the four kinds of unobstructed skillful means (sì zhǒng yī qiē fāng biàn wú ài, four kinds of unobstructed skillful means) to enable sentient beings to be reborn...

其國。權實諸義並類直心。

三十七品至其國。此法二乘有分具如玄義。四教所明三十七品不同。后成佛時如是眾生皆來生其國。權實等義並類直心。

迴向心至國土如大論云。迴向如聲入角。四教菩薩迴向不同。后成佛時四種具足功德。眾生來生其國。回己功德與眾生共。善無不滿故。今來生之者功德具足也。亦應云欲修迴向眾生來生其國。恐文略耳。權實等義並類直心。

說除至八難。言八難者三惡道為三。四北郁單越．五長壽天．六盲聾瘖啞．七世智辨聰．八佛前佛後。此有二種。一界內為前兩教之難。二界外即后兩教之難。菩薩約四教說除兩種八難。至善吉章更當分別。菩薩自除教他讚歎隨喜。后成佛時國土無有三惡八難。約四土料簡有難無難。義相繁多難可具辨。余如直心。

自守至之名約四教亦有四種。自守不譏應作四句。一不自守而譏他。二自守不譏他。三自守而譏他四不自守不譏他。大經云假使三子由杖而死。余有一子要當苦治。何容全不譏他。但內無噁心必於他有益。非都不譏也。但見四譏不謬故也。權實及諸義類于直心。

十善至其國十善有二種。一止二行。此是止十善也。亦有五種。一事十善即凡夫所行。后四約於四教菩薩自行教他。讚歎隨喜。后成佛時五種

【現代漢語翻譯】現代漢語譯本：其國（指阿彌陀佛的凈土）。權巧方便之法與真實究竟之法，都與正直之心相類似。三十七道品到達其國（指阿彌陀佛的凈土）。此法門二乘聖者也有份，具體內容如《玄義》中所述。四教所闡明的三十七道品各有不同。後來成就佛果時，這些眾生都來往生到他的國度。權巧方便之法與真實究竟之法等意義，都與正直之心相類似。迴向心到達國土，如《大智度論》所說：迴向就像聲音進入牛角，會變得越來越響亮。四教菩薩的迴向各有不同。後來成就佛果時，四種功德都具足。眾生來往生到他的國度。將自己的功德迴向給眾生，共同成就善業，沒有不圓滿的。現在來往生的人，功德都具足。也應該說想要修習迴向，眾生才能來往生到他的國度。恐怕是文辭省略了。權巧方便之法與真實究竟之法等意義，都與正直之心相類似。說除滅直到八難。所說的八難是指：三惡道為三難（地獄、餓鬼、畜生），四、北俱盧洲，五、長壽天，六、盲聾瘖啞，七、世智辯聰，八、佛前佛後。這有二種：一種是界內的，是前兩教（藏教、通教）的難；一種是界外的，是后兩教（別教、圓教）的難。菩薩根據四教來說明去除兩種八難。到《善吉章》時會更詳細地分別。菩薩自己去除八難，教導他人，讚歎隨喜。後來成就佛果時，國土中沒有三惡道和八難。根據四土來分析有難或無難，其中的意義非常繁多，難以全部辨析。其餘的都與正直之心相類似。自我守護直到獲得名聲，根據四教也有四種情況。自我守護而不譏諷他人，應該作四句來分析：一、不自我守護而譏諷他人；二、自我守護而不譏諷他人；三、自我守護而譏諷他人；四、不自我守護也不譏諷他人。《大般涅槃經》說，即使三個兒子因為棍杖而死，還有一個兒子也要加以管教。怎麼能完全不譏諷他人呢？但是內心沒有惡意，必定對他人有益，並非完全不譏諷。只是看到四種譏諷沒有謬誤的緣故。權巧方便之法與真實究竟之法以及各種意義，都與正直之心相類似。十善業到達其國（指阿彌陀佛的凈土）。十善業有二種：一是止惡，二是行善。這裡說的是止惡的十善。也有五種：一是事十善，即凡夫所行；后四種是根據四教菩薩自己修行，教導他人，讚歎隨喜。後來成就佛果時，五種都具足。

【English Translation】 English version: 'His land' (referring to Amitabha's Pure Land). The expedient and the real, all meanings are similar to straightforward mind. 'Thirty-seven factors of enlightenment' reach 'his land' (referring to Amitabha's Pure Land). This Dharma has a share for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), as detailed in the 'Profound Meaning'. The thirty-seven factors of enlightenment explained by the Four Teachings are different. Later, when becoming a Buddha, such sentient beings will all be reborn in his land. The meanings of expedient and real, etc., are all similar to straightforward mind. 'The mind of dedication' reaches the land, as the 'Mahāprajñāpāramitāśāstra' says: Dedication is like a sound entering a horn, becoming louder and louder. The dedication of the Four Teachings' Bodhisattvas is different. Later, when becoming a Buddha, the four kinds of merits are complete. Sentient beings are reborn in his land. Dedicating one's own merits to sentient beings, sharing the accomplishment of good deeds, there is nothing that is not perfect. Those who are now reborn have complete merits. It should also be said that wanting to cultivate dedication, sentient beings can be reborn in his land. Perhaps the text is abbreviated. The meanings of expedient and real, etc., are all similar to straightforward mind. Explaining the removal until the 'eight difficulties'. The 'eight difficulties' refer to: the three evil paths as three difficulties (hell, hungry ghosts, animals), four, Uttarakuru (北俱盧洲), five, the heavens of long life, six, blindness, deafness, and muteness, seven, worldly wisdom and eloquence, eight, before and after the Buddha. There are two kinds: one is within the realm, which is the difficulty of the first two teachings (Tripiṭaka teaching and Shared teaching); one is outside the realm, which is the difficulty of the latter two teachings (Distinct teaching and Perfect teaching). Bodhisattvas explain the removal of the two kinds of eight difficulties according to the Four Teachings. It will be explained in more detail in the 'Chapter on Good Auspiciousness'. Bodhisattvas remove the eight difficulties themselves, teach others, praise and rejoice. Later, when becoming a Buddha, there are no three evil paths and eight difficulties in the land. Analyzing whether there are difficulties or not according to the Four Lands, the meanings are very numerous and difficult to fully discern. The rest is similar to straightforward mind. 'Self-guarding' until obtaining fame, according to the Four Teachings, there are also four situations. Self-guarding without criticizing others, should be analyzed with four sentences: one, not self-guarding but criticizing others; two, self-guarding without criticizing others; three, self-guarding but criticizing others; four, not self-guarding and not criticizing others. The 'Mahāparinirvāṇa Sūtra' says that even if three sons die because of a stick, there is still one son who must be disciplined. How can one not criticize others at all? But if there is no malice in the heart, it will definitely benefit others, it is not that one does not criticize at all. It is just that seeing the four kinds of criticism is not mistaken. The expedient and the real, and all kinds of meanings, are similar to straightforward mind. 'The ten wholesome karmas' reach 'his land' (referring to Amitabha's Pure Land). There are two kinds of ten wholesome karmas: one is abstaining from evil, and the other is practicing good. Here it refers to the ten wholesome karmas of abstaining from evil. There are also five kinds: one is the ten wholesome karmas of deeds, which is what ordinary people practice; the latter four are based on the Four Teachings' Bodhisattvas practicing themselves, teaching others, praising and rejoicing. Later, when becoming a Buddha, all five are complete.

十善來生其國。命不中夭是不殺大富是不盜。梵行是不淫。所言誠諦是不妄語。常以軟語是不惡口。眷屬不離善和諍訟是不兩舌。言必饒益是不綺語。不嫉是無貪。嫉是嗔恚之垢。今約貪者由貪故則有嫉也。不恚是不嗔正見是不癡。權實及諸義並類直心。

如是寶積下二豎明修凈土行。有十三番相資成凈土因也。上從直心橫約十七行。今還從直心豎明從淺至深。將豎約橫無有一法而不豎修。將橫約豎亦如是。具說如前。一一諸行至金剛心。心凈則佛土凈也。此為三。一約教二觀心三帖文。一約教者。三藏不明凈佛國土。何者聲聞經中無十方佛豈論諸國修凈土行。若言有者成身子疑。既無此教則無行無人何須論也。通別兩教須泛論之。今為三意。一約通十地直心對見地。前未發真名為邪曲。登地見理離諸曲見故名直心。因此直心進入二地。二地能遍行此十七句故名發行。由發行入三地。三地解行俱進故名深心。以深心故得入四地。四地能事理俱行。則自調調他名為調伏。以調伏故得入五地。五地既事理調伏能如說行。得入六地。六地能於一切善法。迴向佛果。用施眾生。以迴向故即入七地。七地即有方便能修自行化他得入八地。八地能道觀雙流亦能處處教化調伏眾生。眾生既調佛土即凈佛土既凈得入九地。九地能

說法凈說法凈即智慧凈。九地具四十辨才名智慧地。因智慧凈得入十地。十地即心凈故一切功德凈。始自直心訖于結句言欲得凈土當凈其心。心凈則佛土凈。藉此十地對成通教豎明相資凈土行也。二約別教對十地者。仍有兩意。一從初地能見佛性。即破無明離二邊曲名為真心。從二地至十地類通可知。但見偏圓以為異耳。次依仁王十四般若。以消相資豎義。彼經取三十心共來對三般若。若爾直心即對十住。何者入理般若名為住。雖未見圓生相似解名為直心。發行對十行。十行正是修行之義。深心對十回向能回事入理令解行俱深。調伏對初地初地發真。道觀雙流得名調伏。從二地乃至十地次第對句。等覺對后句心凈則佛土凈也。故含地前後取等覺。依十四般若豎對諸句。其數整足。雖語有不稱諸地名者。若欲解釋無往不通。三約圓教者依前歷別。義猶有餘何容初地止是調伏無餘功德。若具足有則不但受調伏一名。若是分有何得調伏獨當其稱。當知猶是未圓之教。今以十句皆對圓位以辨豎深。用明橫廣則皆在初住已自具足。何以故。銅輪見理已破無明豈非直心。具足萬行豈非發行。唸唸流入豈非深心。五住圓除豈非調伏。解行相扶豈非如說行。萬行流入豈非迴向。權實具足豈非方便。得普現色身豈非成就眾生。若染凈土成

【現代漢語翻譯】現代漢語譯本『說法凈』（Dharma-parisuddhi）即智慧凈。九地（Nava-bhumi）具四十辨才，名智慧地。因智慧凈得入十地（Dasa-bhumi）。十地即心凈故一切功德凈。始自直心訖于結句言欲得凈土當凈其心。心凈則佛土凈。藉此十地對成通教豎明相資凈土行也。二約別教對十地者。仍有兩意。一從初地能見佛性。即破無明離二邊曲名為真心。從二地至十地類通可知。但見偏圓以為異耳。次依《仁王經》十四般若，以消相資豎義。彼經取三十心共來對三般若。若爾直心即對十住（Dasa-avastha）。何者入理般若名為住。雖未見圓生相似解名為直心。發行對十行（Dasa-carya）。十行正是修行之義。深心對十回向（Dasa-parinama）能回事入理令解行俱深。調伏對初地（Prathama-bhumi），初地發真，道觀雙流得名調伏。從二地乃至十地次第對句。等覺（Samantabhadra）對后句心凈則佛土凈也。故含地前後取等覺。依十四般若豎對諸句。其數整足。雖語有不稱諸地名者，若欲解釋無往不通。三約圓教者依前歷別。義猶有餘何容初地止是調伏無餘功德。若具足有則不但受調伏一名。若是分有何得調伏獨當其稱。當知猶是未圓之教。今以十句皆對圓位以辨豎深。用明橫廣則皆在初住已自具足。何以故。銅輪見理已破無明豈非直心。具足萬行豈非發行。唸唸流入豈非深心。五住圓除豈非調伏。解行相扶豈非如說行。萬行流入豈非迴向。權實具足豈非方便。得普現色身豈非成就眾生。若染凈土成

【English Translation】 English version 'Dharma-parisuddhi' (Purity of Dharma), that is, purity of wisdom. The Nine Grounds (Nava-bhumi) possess forty kinds of eloquence, called the Ground of Wisdom. Because of the purity of wisdom, one can enter the Ten Grounds (Dasa-bhumi). The Ten Grounds mean that because the mind is pure, all merits are pure. Starting from straightforward mind and ending with the concluding sentence, it says that if you want to obtain a Pure Land, you should purify your mind. If the mind is pure, then the Buddha-land is pure. This uses the Ten Grounds to form the Common Teaching, vertically clarifying the mutually supportive Pure Land practice. Secondly, when comparing the Separate Teaching to the Ten Grounds, there are still two meanings. One is that from the first ground, one can see the Buddha-nature. This means breaking ignorance and leaving the two extremes, called true mind. From the second ground to the tenth ground, the analogy can be understood. The only difference is whether the view is partial or complete. Next, based on the Fourteen Prajnas of the Benevolent Kings Sutra, the vertical meaning of mutual support is used. That sutra takes the thirty minds to correspond to the three Prajnas. If so, straightforward mind corresponds to the Ten Dwellings (Dasa-avastha). What enters the principle of Prajna is called dwelling. Although one has not seen the complete arising of similar understanding, it is called straightforward mind. Developing the mind corresponds to the Ten Practices (Dasa-carya). The Ten Practices are precisely the meaning of cultivation. Profound mind corresponds to the Ten Dedications (Dasa-parinama), which can transform affairs into principles, making understanding and practice both profound. Taming corresponds to the first ground (Prathama-bhumi). The first ground develops truth, and the dual flow of the path and view is called taming. From the second ground to the tenth ground, the sentences correspond in order. Equal Enlightenment (Samantabhadra) corresponds to the later sentence, 'If the mind is pure, then the Buddha-land is pure.' Therefore, Equal Enlightenment is taken to encompass the grounds before and after. Based on the Fourteen Prajnas, the sentences are vertically aligned. The numbers are complete. Although the words do not match the names of the grounds, there is no obstacle to explanation. Thirdly, for the Perfect Teaching, based on the previous separate analysis, the meaning is still excessive. How can the first ground only be taming without other merits? If it is fully present, then it is not only called taming. If it is partially present, how can taming alone bear the name? It should be known that this is still an incomplete teaching. Now, all ten sentences correspond to the perfect position to distinguish vertical depth. Using this to clarify horizontal breadth, everything is already complete in the initial dwelling. Why? Seeing the principle with the copper wheel has already broken ignorance, is it not straightforward mind? Fully possessing myriad practices, is it not developing the mind? Every thought flowing in, is it not profound mind? Completely eliminating the five dwellings, is it not taming? Understanding and practice supporting each other, is it not practicing as spoken? Myriad practices flowing in, is it not dedication? Provisional and real complete, is it not skillful means? Obtaining the ability to manifest bodies everywhere, is it not accomplishing sentient beings? If the defiled and pure lands are formed

道。四教眾生來生其國。豈非凈佛國土。一音演說四辨赴機。豈非說法之凈。寂照之智不謀而說豈非智慧凈。實相真心猶如虛空豈非心凈。一心萬行具足福慧非功德凈。正報既凈依報亦爾。同於諸佛見法性理。居因陀羅網分入寂光豈非佛土凈也。當知初住心中豎深窮於心源。此十四句及無量句磬無不盡。故初阿字門具四十一字。四十一字亦具初門。當知豎論則窮徹后際。橫說並備眾門。發心正行。傍化二土成就眾生悉備初心中也。故大品云初發心時便成正覺。華嚴云得如來一身無量身。初位既橫豎諸句凈佛國土。餘位亦然。如前引大經十五日月喻也。次約觀心。豎釋十三番相資修凈土因者。一心三觀觀於法性即是直心。此一念心具前十七之行。即是隨其直心則能發行。事理相資即能進入甚深法界。以深心故事理不善意得調伏。以意調故有所說法。能如說行。回己所行遍施一切。既能回施即令眾生斷惡修善。以修善故即凈佛土。佛土凈故即境界凈。境界凈故即說法凈。說法凈故內心智慧轉得明凈。智慧凈故則一切功德皆悉清凈。此等皆是。觀心清凈則佛土凈也。故云欲凈佛土當凈其心。隨其心凈則佛土凈。是則豎修一十三句。宛然具在觀心之內名觀行即也。故法華云。當知是人已趣道場近三菩提坐道樹下。若功行純熟諸

【現代漢語翻譯】現代漢語譯本道。四教（指藏教、通教、別教、圓教）眾生來生到極樂世界，難道不是清凈的佛國土嗎？用一種聲音演說，四種辯才應機說法，難道不是說法的清凈嗎？寂照的智慧不用思慮就能說法，難道不是智慧的清凈嗎？實相真心猶如虛空，難道不是心地的清凈嗎？一心具足萬行，福慧圓滿，難道不是功德的清凈嗎？正報既然清凈，依報也是如此。與諸佛一樣見到法性真理，安住在因陀羅網（Indra's net，帝釋天宮的寶網，比喻佛法無處不在）中，分證入寂光凈土（指常寂光凈土），難道不是佛土的清凈嗎？應當知道，初住菩薩的心中，豎窮深遠的探究心源，這十四句以及無量句，沒有不窮盡的。所以初阿字門（A字門，密教真言的根本）具足四十一字，四十一字也具足初阿字門。應當知道，豎著論述就窮盡徹悟到最後，橫著解說就具備一切法門。發菩提心、正修行持、傍及化度二土（方便土和實報莊嚴土）成就眾生，都完備在初發心中了。所以《大品般若經》說，初發心時便成正覺。《華嚴經》說，得到如來一身，即是無量身。初住位的橫遍十方和豎窮三際，以及諸句的清凈佛國土，其餘的位次也是這樣。如同前面引用《大般涅槃經》十五日月的比喻。其次，從觀心的角度，豎向解釋十三種互相資助修凈土之因：一心修持三種觀（空觀、假觀、中觀），觀照法性，就是直心。這一念心中具足前面的十七種行門，就是隨順直心就能發起修行。事和理互相資助，就能進入甚深法界。因為有深心，所以事和理的不善之意能夠被調伏。因為意念調伏的緣故，所以有所說法，能夠如所說而行。迴向自己所修的善行，普遍佈施給一切眾生。既然能夠迴向佈施，就能令眾生斷惡修善。因為修善的緣故，就能夠清凈佛土。佛土清凈的緣故，就是境界清凈。境界清凈的緣故，就是說法清凈。說法清凈的緣故，內心智慧就更加明凈。智慧清凈的緣故，那麼一切功德都完全清凈。這些都是觀心清凈，那麼佛土就清凈了。所以說，想要清凈佛土，應當清凈自己的心。隨著心清凈，那麼佛土就清凈。這就是豎向修持的十三句，完全具足在觀心之內，叫做觀行即。所以《法華經》說：『應當知道這個人已經趣向道場，接近阿耨多羅三藐三菩提，將要坐在菩提樹下。』如果功行純熟，各種

【English Translation】 English version The Four Teachings (Tibetan, Common, Separate, and Perfect) of beings are reborn in that country. Is this not a pure Buddha-land? With one sound expounding, the four kinds of eloquence respond to the occasion. Is this not the purity of Dharma-speaking? The wisdom of stillness and illumination speaks without deliberation. Is this not the purity of wisdom? The true nature of reality is like empty space. Is this not the purity of mind? One mind fully possesses myriad practices, and blessings and wisdom are complete. Is this not the purity of merit? Since the principal reward is pure, so is the circumstantial reward. Being the same as all Buddhas in seeing the truth of Dharma-nature, dwelling in Indra's net (the jeweled net in Indra's palace, a metaphor for the omnipresence of the Buddhadharma), and partially entering the Land of Stillness and Light (Changjiguang Pure Land), is this not the purity of the Buddha-land? It should be known that in the mind of the Bodhisattva of the Initial Abode, deeply exploring the source of the mind vertically, these fourteen phrases and countless phrases are all exhausted. Therefore, the initial A-character gate (the root of the mantra in Esoteric Buddhism) fully possesses forty-one letters, and the forty-one letters also fully possess the initial A-character gate. It should be known that vertically speaking, it exhausts and thoroughly understands to the very end. Horizontally speaking, it encompasses all Dharma-gates. The aspiration for Bodhi, correct practice, and the secondary transformation of the two lands (Expedient Land and the Land of Actual Reward and Adornment) to accomplish beings are all complete in the initial aspiration. Therefore, the Mahaprajnaparamita Sutra says that at the time of the initial aspiration, one attains perfect enlightenment. The Avatamsaka Sutra says that obtaining the body of the Tathagata is obtaining limitless bodies. The horizontal pervasiveness and vertical exhaustion of the initial position, as well as the pure Buddha-lands of all phrases, are the same for the remaining positions. It is like the analogy of the fifteenth-day moon quoted earlier from the Mahaparinirvana Sutra. Next, from the perspective of contemplating the mind, vertically explaining the thirteen mutually supportive causes for cultivating the Pure Land: with one mind cultivating the three contemplations (emptiness, provisional existence, and the middle way), contemplating the Dharma-nature is the direct mind. This one thought-moment fully possesses the seventeen practices mentioned earlier, which means that following the direct mind, one can initiate practice. The mutual support of phenomena and principle allows one to enter the profound Dharma-realm. Because of the profound mind, the unwholesome intentions of phenomena and principle can be subdued. Because the intention is subdued, one can speak the Dharma and act as spoken. Turning one's own cultivated merits and universally bestowing them upon all beings. Since one can turn and bestow, one can enable beings to cut off evil and cultivate goodness. Because of cultivating goodness, one can purify the Buddha-land. Because the Buddha-land is pure, the realm is pure. Because the realm is pure, the Dharma-speaking is pure. Because the Dharma-speaking is pure, the inner wisdom becomes clearer and purer. Because the wisdom is pure, all merits are completely pure. All of these are because the contemplation of the mind is pure, and therefore the Buddha-land is pure. Therefore, it is said, 'If you wish to purify the Buddha-land, you should purify your mind. As the mind is pure, so is the Buddha-land.' This is the thirteen phrases of vertical cultivation, completely present within the contemplation of the mind, called the contemplation-practice identity. Therefore, the Lotus Sutra says, 'You should know that this person has already approached the Bodhimanda, is close to Anuttara-Samyak-Sambodhi, and will sit under the Bodhi tree.' If the merit and practice are pure and mature, all kinds of

佛冥加即入相似從相似。進入銅輪分證真實。即於二土自行化他與物結緣。應以佛身而得度者。即現佛身為說漸頓不定秘密法門。教化調伏入慧起根而取佛土。若不如此初住何緣八相成道。一往雖云觀心實是真凈佛土義也。此是了義。若離此者多是執文隨語生見。複次非別無以表豎非圓無以表橫。譬如非日無以成月非月無以數日。日月相須能成一歲乃至成多。今橫豎相須高廣義顯。非豎非橫而豎而橫。如世伊字首羅三目。當知凈土之義依三德秘密藏而有。若三身三德此就正報。三土四土即就依報。依正相成其義可解。

三帖文釋者。隨其直心則能發行者。直心即是圓教觀中修無作八直。得此直心能具萬行。故名發行。亦云得此直心即能行前十七橫法。隨其發行則得深心。直心是解發行是行。解導於行行資于解。解行相成如目足備到清涼池名深廣心也。

隨其深心則意調伏者。解行既深即能調於事理諸惑。理惑者迷於中道之無明也。事惑者迷於二諦三界惑也。若初發心即入中道雙照二諦。心心寂滅自然流入。即能調伏事理之惑。仁王云。菩薩從初發心至金剛頂皆名伏忍。即調伏意也。

隨其調伏則如說行者。有所言說非但赴機利物。內心清凈能如說行。言行相扶善根成就。

隨如說行則能迴向

者。內既成就諸善功德。回所修因向于佛果。及施眾生隨其迴向則有方便者。既回自行內向佛果外施眾生。即能善巧能破能立。巧度眾生故言方便。

隨其方便則成就眾生者。方便既能巧破巧立。破故折伏立故攝受。若眾生四教止行二善成者。四教智斷則立。即正報因果成也。

隨成就眾生則佛土凈者。若眾生之類是菩薩凈土。眾生正報止善無惡依報國土則便清凈。正報行善因成則佛土莊嚴。若國土清凈莊嚴名佛土凈也。

隨佛土凈則說法凈者。若穢土說法則如長者執除糞器。此則赴緣說苦切之法。如凈名為香積土諸來菩薩說此土折伏之法。不說諸法實相清凈之教。若凈土說法但說諸法實相清凈法門名說法凈。

隨說法凈則智慧凈者。說法本赴物機。機緣若凈則感菩薩智慧亦凈所說亦凈。譬如猛風鈴聲則大。亦如世人說法脫有利智福人來聽。說者非意智慧開解。

隨智慧凈則其心凈者。說法之人解慧既進則惑垢漸消。其心轉顯即是心凈。

隨其心凈則一切功德凈者。真心清凈修諸功德皆無染著。是則一切皆清凈也。

是故寶積至佛土凈。最後結撮正要。明凈土之因。

欲凈佛土當凈其心者。從直心來有十三句。名義雖異皆為凈心。隨其心凈則佛土凈者。隨四教明四

【現代漢語翻譯】現代漢語譯本：這樣的人，內在已經成就了各種善功德，將所修的因迴向于佛果（Buddha-fruit，證悟的境界），並且施予眾生，隨順他們的迴向，這就是具有方便（upaya，善巧的方法）的人。既然迴轉自己修行的功德，內向于佛果，外施於眾生，就能善巧地破除邪見，建立正見，巧妙地度化眾生，所以稱為方便。隨順這些方便就能成就眾生。方便既然能夠巧妙地破除邪見，巧妙地建立正見，破除邪見所以能折伏（taming，降伏）眾生，建立正見所以能攝受（gathering，接引）眾生。如果眾生在四教（Four Teachings，天臺宗的四種教法）的止行和二善（Two Goods，兩種善行）上有所成就，那麼四教的智慧和斷惑就能建立，也就是正報（direct result，直接的果報）的因果成就。隨順成就眾生，那麼佛土（Buddha-land，佛的國土）就清凈。如果眾生這類是菩薩（Bodhisattva，有情覺）的凈土，眾生的正報止於善行而沒有惡行，那麼依報（dependent result，間接的果報）的國土也就清凈。正報行善的因成就，那麼佛土就莊嚴。如果國土清凈莊嚴，就稱為佛土清凈。隨順佛土清凈，那麼說法（Dharma-teaching，佛法宣講）就清凈。如果穢土（impure land，不清凈的國土）說法，就像長者拿著除糞的器具。這是應赴因緣，說苦切之法。如果像維摩詰（Vimalakirti，一位在家菩薩）在香積土（Fragrant Accumulation Land，香積佛的國土）對前來的菩薩們說這個國土折伏之法，而不說諸法實相（true aspect of all dharmas，一切法的真實相）的清凈之教。如果凈土說法，只說諸法實相的清凈法門，就稱為說法清凈。隨順說法清凈，那麼智慧（wisdom，般若智慧）就清凈。說法本來是應赴眾生的根機，如果根機清凈，那麼感得菩薩的智慧也清凈，所說的法也清凈。譬如猛烈的風吹動，火勢就更大。也像世人說法，如果遇到有利根、智慧和福德的人來聽，說法者無意中智慧開解。隨順智慧清凈，那麼他的心（mind，心識）就清凈。說法的人解悟和智慧既然增進，那麼迷惑和污垢就漸漸消退，他的心就更加顯現，這就是心凈。隨順他的心清凈，那麼一切功德（merits，善行）就清凈。真心清凈，修習各種功德都沒有染著，這就是一切都清凈。所以，從寶積（Ratnakuta，經名）到佛土清凈，最後總結要點，闡明凈土的因。想要清凈佛土，應當清凈他的心。從直心（straightforward mind，正直的心）而來有十三句，名義雖然不同，都是爲了清凈心。隨順他的心清凈，那麼佛土就清凈。隨順四教（Four Teachings）闡明四...

【English Translation】 English version: Such a person, having already accomplished various virtuous merits internally, dedicates the causes they have cultivated to the Buddha-fruit (Buddha-fruit, the state of enlightenment), and bestows them upon sentient beings, according to their dedication. This is someone who possesses upaya (upaya, skillful means). Since they dedicate their own practice internally to the Buddha-fruit and externally bestow it upon sentient beings, they can skillfully destroy wrong views and establish right views, skillfully liberating sentient beings. Therefore, it is called upaya. Following these upaya, one can accomplish sentient beings. Since upaya can skillfully destroy and skillfully establish, destroying tames (taming, subduing) sentient beings, and establishing gathers (gathering, receiving) sentient beings. If sentient beings achieve something in the cessation and practice of the Four Teachings (Four Teachings, the four teachings of the Tiantai school) and the Two Goods (Two Goods, two kinds of good deeds), then the wisdom and severance of delusion of the Four Teachings can be established, which is the accomplishment of the cause and effect of the direct result (direct result, direct karmic retribution). Following the accomplishment of sentient beings, the Buddha-land (Buddha-land, the land of a Buddha) becomes pure. If sentient beings are the pure land of a Bodhisattva (Bodhisattva, a sentient being with awakening), and the direct result of sentient beings is limited to good deeds without evil deeds, then the dependent result (dependent result, indirect karmic retribution) of the land will also be pure. If the cause of the direct result of good deeds is accomplished, then the Buddha-land will be adorned. If the land is pure and adorned, it is called the purity of the Buddha-land. Following the purity of the Buddha-land, the Dharma-teaching (Dharma-teaching, the teaching of the Buddha's law) becomes pure. If one teaches the Dharma in an impure land (impure land, an impure land), it is like an elder holding a dung-removing tool. This is to respond to conditions and speak of the Dharma of suffering. If, like Vimalakirti (Vimalakirti, a lay Bodhisattva) in the Fragrant Accumulation Land (Fragrant Accumulation Land, the land of Buddha Fragrant Accumulation), one speaks to the Bodhisattvas who come to this land about the Dharma of taming, but does not speak of the pure teachings of the true aspect of all dharmas (true aspect of all dharmas, the true nature of all phenomena). If one teaches the Dharma in a pure land, only speaking of the pure Dharma gate of the true aspect of all dharmas, it is called the purity of Dharma-teaching. Following the purity of Dharma-teaching, wisdom (wisdom, prajna wisdom) becomes pure. Dharma-teaching originally responds to the faculties of sentient beings. If the faculties are pure, then the wisdom of the Bodhisattva that is felt is also pure, and what is said is also pure. For example, when a fierce wind blows, the fire becomes greater. It is also like when worldly people teach the Dharma, if people with sharp roots, wisdom, and merit come to listen, the teacher unintentionally opens up wisdom. Following the purity of wisdom, their mind (mind, consciousness) becomes pure. Since the understanding and wisdom of the person teaching the Dharma increase, then delusion and defilement gradually diminish, and their mind becomes more apparent, which is the purity of mind. Following the purity of their mind, all merits (merits, good deeds) become pure. If the true mind is pure, and one cultivates various merits without attachment, then everything is pure. Therefore, from the Ratnakuta (Ratnakuta, name of a sutra) to the purity of the Buddha-land, the main points are summarized at the end, clarifying the cause of the pure land. If you want to purify the Buddha-land, you should purify your mind. There are thirteen sentences from the straightforward mind (straightforward mind, an honest mind). Although the names and meanings are different, they are all for purifying the mind. Following the purity of their mind, the Buddha-land becomes pure. Following the Four Teachings (Four Teachings) to explain the four...

種心凈。即四種佛土悉清凈也。又四種心只是一自性清凈之心。此心若顯即一切佛土皆悉凈也。菩薩從初用四道諦凈心。前三是權后一是實。事理惑除正報即得佛果清凈。依報即常寂光畢竟凈也。四教眾生垢凈之心。來感寂光各見凈穢。譬如諸天同寶器食隨其福德飯色有異。譬意在此。

爾時下二身子生疑文為二。一生疑之由。二正疑念。初明由者。由承佛威神故生疑也。如來神力加被身子者。此經雖對小明大。身子既小乘中智慧第一。為諸聲聞之所揖敬。忽懷疑念即諸聲聞咸共生疑。大乘方等有不思議秘密之事。即是穢國有凈土也。身子未能稱機疑問必假佛力方會物心。故云承佛威神也。依法華意發本顯跡。明諸聲聞內秘外現。何容不能稱物之機而生疑也作是至若此二正明疑念者。疑佛答寶積心凈土凈。執昔三藏故生疑也。菩薩三祇修行成佛是同。何得今說菩薩心凈即佛土凈。釋迦獨無凈土應是為菩薩時心不清凈。若不清凈何得成佛。若心凈成佛者亦應心凈佛土凈也。何得佛土穢惡。若斯翻覆生疑未敢問者。或可自鄙或恐失儀或知如來懸鑒自當知時。故未問也。

佛知其意下三佛釋疑文為三。一佛以日月問。二身子事答。三佛合譬解釋。初文者日月譬于真應凈土。如日月宮眾寶所成照四天下。彼中有諸

【現代漢語翻譯】現代漢語譯本： '種心凈'，即是說四種佛土全部清凈。而且，這四種心其實就是同一個自性清凈之心。這個心如果顯現，那麼一切佛土都會清凈。菩薩最初用四道諦來清凈自己的心，前三種是權巧方便，后一種是真實。當事理上的迷惑消除后，作為正報就能得到佛果的清凈，而依報就是常寂光，達到徹底的清凈。四教的眾生，他們心中有垢染和清凈，因此感應到的寂光境界也各有凈穢的差別。這就像諸天用同樣的寶器吃飯，但因為各自的福德不同，飯的顏色也會有所不同。這個比喻就是這個意思。當時，下面兩段是舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）產生疑惑的經文，分為兩部分：一是產生疑惑的原因，二是真正的疑念。首先說明原因，是因為承受了佛的威神之力才產生疑惑。如來（Tathāgata，佛的稱號）的神力加持舍利弗，是因為這部經雖然是對小乘闡明大乘，但舍利弗已經是小乘中智慧第一的人，被眾多聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）所尊敬。他突然產生懷疑，那麼其他聲聞也會一同產生懷疑，認為大乘方等經典中有不可思議的秘密，也就是在不清凈的國土中也有清凈的凈土。舍利弗不能恰當地提出問題，必須藉助佛的力量才能契合眾人的心意，所以說是承受了佛的威神之力。依照《法華經》的意義，是發本顯跡，說明各位聲聞內心隱藏而外表顯現，怎麼會不能契合眾生的根機而產生懷疑呢？'作是至若此'這兩句是真正說明疑念，懷疑佛回答寶積（Ratnakuta，菩薩名）的'心凈土凈'，執著於過去三藏（Tripiṭaka，佛教經典的總稱）的說法，認為菩薩經過三大阿僧祇劫的修行成佛是相同的，為什麼現在說菩薩心清凈佛土就清凈？釋迦牟尼佛（Śākyamuni，佛教創始人）唯獨沒有清凈的佛土，難道是因為做菩薩的時候心不清凈嗎？如果不清凈，怎麼能成佛？如果心清凈能成佛，也應該心凈佛土凈啊，為什麼佛土是污穢的呢？像這樣反覆產生懷疑，但沒有敢問出來，或許是自慚形穢，或許是害怕失禮，或許是知道如來能夠預先知道，自然會知道時機，所以沒有問。『佛知其意』以下三段是佛解釋疑惑的經文，分為三部分：一是佛用日月來提問，二是舍利弗回答，三是佛用比喻來解釋。第一部分經文是說，日月比喻真應凈土。就像日月宮殿由各種珍寶構成，照耀四天下，其中有各種...

【English Translation】 English version: 'The purity of the seed-mind' means that all four Buddha-lands are pure. Moreover, these four minds are actually the same self-nature pure mind. If this mind manifests, then all Buddha-lands will be pure. Bodhisattvas initially use the Four Noble Truths to purify their minds. The first three are expedient means, and the last one is the truth. When the delusions of phenomena and principle are eliminated, the pure reward-body of Buddhahood is attained, and the circumstantial reward is the eternally tranquil light, ultimately pure. Sentient beings of the four teachings, with their minds of defilement and purity, perceive the Pure Land of Tranquil Light differently. It's like the gods eating from the same jeweled vessel, but the color of the food varies according to their respective merits. The meaning of the analogy lies here. At that time, the following two sections describe Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) generating doubts, divided into two parts: first, the cause of the doubt; second, the actual doubt. First, the cause is explained: it is because of receiving the Buddha's majestic power that the doubt arises. The Tathāgata's (an epithet of the Buddha) divine power is bestowed upon Śāriputra because, although this sutra explains the Great Vehicle to the Small Vehicle, Śāriputra is already the foremost in wisdom among the Small Vehicle practitioners, respected by all Śrāvakas (disciples who hear and practice the Buddha's teachings). If he suddenly has doubts, then other Śrāvakas will also have doubts, thinking that there are inconceivable secrets in the Great Vehicle Vaipulya sutras, that is, there are pure Pure Lands even in impure lands. Śāriputra cannot appropriately ask the question, and must rely on the Buddha's power to accord with the minds of the assembly, so it is said that he receives the Buddha's majestic power. According to the meaning of the Lotus Sutra, it is to reveal the root and manifest the traces, explaining that the Śrāvakas conceal internally and manifest externally, how could they not be able to accord with the capacities of beings and generate doubts? 'Making this to if this' these two sentences truly explain the doubt, doubting the Buddha's answer to Ratnakuta (name of a Bodhisattva) 'the mind is pure, the land is pure', clinging to the past teachings of the Tripiṭaka (the collection of Buddhist scriptures), thinking that Bodhisattvas cultivating for three great asamkhya kalpas to attain Buddhahood is the same, why is it now said that if the Bodhisattva's mind is pure, the Buddha-land is pure? Śākyamuni Buddha (the founder of Buddhism) alone does not have a pure Buddha-land, is it because his mind was not pure when he was a Bodhisattva? If it is not pure, how could he attain Buddhahood? If the mind is pure and can attain Buddhahood, then the mind should also be pure and the Buddha-land should be pure, why is the Buddha-land defiled? Like this, repeatedly generating doubts, but not daring to ask, perhaps it is self-deprecating, perhaps it is afraid of being impolite, perhaps it knows that the Tathāgata can foresee and will naturally know the time, so it does not ask. 『The Buddha knows their intention』 the following three sections are the Buddha explaining the doubts, divided into three parts: first, the Buddha uses the sun and moon to ask; second, Śāriputra answers; third, the Buddha uses a metaphor to explain. The first section of the sutra says that the sun and moon are metaphors for the true and responsive Pure Lands. Just like the palaces of the sun and moon are made of various jewels, illuminating the four continents, within which there are various...

天子。譬真應二土為萬德所成。常照四土。一切眾生真應法身之所依也。又譬真緣二修。如日月相須則成就萬物。照顯一切。真緣亦爾。互相成顯。以真緣合故常自顯照四種凈土。而於盲者所不能見。為二緣集罪障障於五眼故也。是故舉日月為喻以問身子。

對曰至非日月咎二身子依事奉答。

舍利弗至而汝不見三合日月譬釋身子疑。眾生罪故不見佛國嚴凈者。先合盲者眾生界內緣集濁惡障重。是故不見同居凈土。以界內罪與無為合及界內塵沙罪故不見有餘凈土。以界外塵沙無明罪故不見果報凈土。以法界微細無明罪故不見寂光凈土。我此土凈而汝不見者。此合日月之譬。明四土常凈。身子有前四種罪障故不見也。

爾時下四螺髻自引所見釋身子疑。所以梵王引所見者。諸小乘人疑佛。雖說凈土誰所見之。是以梵王冥知佛意引所見者證佛不虛。普生時眾聞信之善。文為二。一先折身子疑念。二正舉所見釋疑。初文可解。

所以者何下二正舉所見釋疑。文為三。一梵王見凈。二身子見穢。三釋見凈穢之由。一梵王自述所見以自在天為類者。有二處天同名自在。或六慾頂或色界頂。今欲界也。類同居凈土莊嚴殊妙。西方凈土亦同居凈也。彼經亦舉第六天為類。故云其寶猶如第六天寶。但六天正報

【現代漢語翻譯】現代漢語譯本天子（Devaputra）。譬如真應二土是由萬德所成就的，常照耀四土（四種凈土）。一切眾生的真應法身都依存於此。又譬如真緣二修，如同日月相互依存才能成就萬物，照亮一切。真緣也是如此，互相成就顯現。因為真緣結合的緣故，常常自然顯現照耀四種凈土，但是盲人卻不能看見，這是因為二緣聚集的罪障遮蔽了五眼的緣故。所以用日月來比喻，以此來問舍利弗（Sariputra）。

回答說乃至不是日月的過錯二句，是舍利弗依據事實奉命回答。

舍利弗乃至而你看不見三句，是合日月之譬，解釋舍利弗的疑惑。眾生因為罪業的緣故看不見佛國嚴凈，先合盲者，眾生界內緣集濁惡障重，所以看不見同居凈土。因為界內罪與無為合以及界內塵沙罪的緣故，看不見有餘凈土。因為界外塵沙無明罪的緣故，看不見果報凈土。因為法界微細無明罪的緣故，看不見寂光凈土。我說此土清凈而你看不見，這是合日月的比喻，說明四土常常是清凈的，舍利弗因為有前面四種罪障的緣故，所以看不見。

當時下四螺髻（four spiral hair knots）自己引述所見來解釋舍利弗的疑惑。梵王（Brahmā）引述所見的原因是，諸小乘人懷疑佛，即使說了凈土，又有誰能看見呢？因此梵王暗中知道佛的用意，引述所見來證明佛所說不虛妄。希望當時在場的大眾聽聞后都能相信。文分為二，一是先折服舍利弗的疑念，二是正式舉出所見來解釋疑惑。第一部分可以理解。

所以者何下二句，正式舉出所見來解釋疑惑。文分為三，一是梵王看見清凈，二是舍利弗看見污穢，三是解釋看見清凈和污穢的原因。一是梵王自己陳述所見，以自在天（Isvara Deva）為類比，有兩處天都同名自在，或是六慾頂天（Paranirmita-vasavartin）或是色界頂天（Akanistha）。現在指的是欲界天。類比同居凈土的莊嚴殊妙。西方凈土也是同居凈土。彼經也舉第六天為類比，所以說它的寶物猶如第六天寶。但是六天正報

【English Translation】 English version Devaputra. It is like the true and responsive two lands (two kinds of Pure Lands) being formed by myriad virtues, constantly illuminating the four lands (four kinds of Pure Lands). All sentient beings' true and responsive Dharmakayas rely on this. It is also like the two cultivations of true cause and condition, just as the sun and moon depend on each other to accomplish all things and illuminate everything. True cause and condition are also like this, mutually accomplishing and revealing each other. Because of the combination of true cause and condition, it constantly and naturally reveals and illuminates the four kinds of Pure Lands, but the blind cannot see it, because the accumulated sins of the two causes obstruct the five eyes. Therefore, the analogy of the sun and moon is used to question Sariputra.

The reply, '...not the fault of the sun and moon,' is Sariputra answering according to the facts.

Sariputra, '...and you do not see,' is the analogy of the sun and moon, explaining Sariputra's doubts. Sentient beings cannot see the Pure Land's adornments because of their sins. First, combining with the blind, sentient beings' internal causes accumulate turbidity and heavy obstructions, so they cannot see the Co-dwelling Pure Land. Because of the sins within the realm combined with non-action and the sins of dust and sand within the realm, they cannot see the Provisional Pure Land. Because of the ignorance of dust and sand outside the realm, they cannot see the Retribution Pure Land. Because of the subtle ignorance of the Dharma realm, they cannot see the Still Light Pure Land. I say this land is pure, but you do not see it; this is the analogy of the sun and moon, explaining that the four lands are always pure. Sariputra cannot see it because he has the previous four kinds of sinful obstructions.

At that time, the four spiral hair knots themselves cited what they saw to explain Sariputra's doubts. The reason why Brahma cited what he saw is that the small vehicle practitioners doubted the Buddha. Even if the Pure Land is spoken of, who can see it? Therefore, Brahma secretly knew the Buddha's intention and cited what he saw to prove that what the Buddha said was not false. He hoped that the assembly present at that time would hear and believe it. The text is divided into two parts: first, refuting Sariputra's doubts; second, formally citing what was seen to explain the doubts. The first part can be understood.

The following two sentences, 'What is the reason...' formally cite what was seen to explain the doubts. The text is divided into three parts: first, Brahma sees purity; second, Sariputra sees impurity; third, explaining the reasons for seeing purity and impurity. First, Brahma himself states what he saw, using Isvara Deva as an analogy. There are two heavens with the same name, Isvara, either the Paranirmita-vasavartin or the Akanistha. Now it refers to the Desire Realm heaven. It is analogous to the adornments of the Co-dwelling Pure Land, which are especially wonderful. The Western Pure Land is also a Co-dwelling Pure Land. That sutra also cites the sixth heaven as an analogy, so it says that its treasures are like the treasures of the sixth heaven. But the proper reward of the six heavens

比西方身。如彼乞人在帝釋側。此是舉近以況遠耳。

舍利至充滿二身子述所見穢。如文。

螺髻至清凈三述不見及見之由。由於仁者心有高下。不依佛慧故不見凈。菩薩心無高下。能依佛慧即能見凈。佛慧即是見凈之由也。生死為下涅槃為高。又云凈為高垢為下。由此見故見穢。佛慧反此名為平等。不垢說垢無凈說凈。垢凈之相無相隔礙。故螺髻所睹穢國即凈。身子于生死涅槃垢凈有隔。不依佛慧故但見垢。

於是下五佛現凈土釋疑。文為四。一案地現凈。二問身子。三答。四正釋疑。初文者亦如上舉日月譬意。地喻真修指表緣修。真緣若合則真應土現。如指地合故莊嚴土現。問四土之中為是何土。答有二意。一云現同居凈土。二云隨機顯現。一切大眾嘆未曾有者。非但說聲聞經時之所未見。前說諸方等多顯正報。顯依報凈土未如今也。而皆自見坐寶蓮華者。表此大眾悉有生凈土之理。或復當生佛告至嚴凈二佛問身子如文舍利至悉現三身子答。前說小乘及諸方等所未見聞。

佛語下四佛正釋疑文為三。一法。二譬。三時眾得益。初法說如文。

譬如下二譬說文為二。開譬合譬。初開譬者寶器譬寂光。飯異譬三土。三土之報不出寂光。依于寂光見不同也。

如是至莊嚴次合譬。

【現代漢語翻譯】現代漢語譯本：比西方身。如同那個乞丐在帝釋天（Devanam Indra）旁邊。這只是用近處的事物來比喻遠處的事物罷了。舍利弗（Sariputra）看見充滿二身子的污穢，就像經文所描述的那樣。螺髻梵王（Brahmadatta）看見清凈的佛土，這三段經文描述了舍利弗（Sariputra）看不見和螺髻梵王（Brahmadatta）看見的原因。因為仁者的心中有高下之分，不依從佛的智慧，所以看不見清凈。菩薩的心中沒有高下之分，能夠依從佛的智慧，就能看見清凈。佛的智慧就是看見清凈的原因。生死被認為是低下，涅槃被認為是高尚。又說清凈是高尚的，污垢是低下的。因為這種見解，所以看見了污穢。佛的智慧恰恰相反，這叫做平等。不認為污垢是污垢，不認為清凈是清凈。污垢和清凈的相狀沒有相互隔閡和阻礙。所以螺髻梵王（Brahmadatta）所看見的污穢國土就是清凈的。舍利弗（Sariputra）對於生死涅槃、污垢清凈有隔閡，不依從佛的智慧，所以只能看見污垢。於是，下面五段經文，佛顯現凈土來解釋疑惑。經文分為四個部分。第一，按地顯現凈土。第二，問舍利弗（Sariputra）。第三，回答。第四，正式解釋疑惑。最初的經文，也像上面舉日月作比喻一樣。地比喻真修，手指比喻表緣修。真修和緣修如果結合，那麼真應土就會顯現。就像手指和地結合，所以莊嚴的國土顯現。問四土之中，這是什麼土？回答有兩種意思。一種說法是顯現同居凈土。另一種說法是隨機顯現。一切大眾讚歎未曾有，不僅僅是說聲聞經時所未見。前面說諸方等，大多顯現正報。顯現依報凈土，沒有像現在這樣的。而且都自己看見坐在寶蓮華上，表明這些大眾都有往生凈土的道理。或者應當往生。佛告訴舍利弗（Sariputra）直到嚴凈，兩佛問舍利弗（Sariputra），就像經文所說，舍利弗（Sariputra）直到全部顯現。前面說小乘以及諸方等所未見聞。佛說，下面四段經文，佛正式解釋疑惑，經文分為三個部分。第一，法說，就像經文所說。譬如，下面兩段經文，譬喻說明，經文分為兩個部分。開譬和合譬。最初的開譬，寶器比喻寂光，飯食的不同比喻三土。三土的果報沒有超出寂光，依于寂光，見解就不同了。像這樣直到莊嚴，接下來是合譬。

【English Translation】 English version: Compared to the body of the Western world. It's like that beggar next to Devanam Indra (帝釋). This is merely using something near to illustrate something far. Sariputra (舍利弗) saw the impurity filling the two bodies, as described in the text. Brahmadatta (螺髻梵王) saw the pure Buddha-land, these three passages describe the reasons why Sariputra (舍利弗) did not see it and Brahmadatta (螺髻梵王) did. Because the benevolent one's mind has distinctions of high and low, and does not rely on the wisdom of the Buddha, they cannot see purity. The Bodhisattva's mind has no distinctions of high and low, and can rely on the wisdom of the Buddha, so they can see purity. The wisdom of the Buddha is the reason for seeing purity. Samsara is considered low, and Nirvana is considered high. It is also said that purity is high and defilement is low. Because of this view, impurity is seen. The wisdom of the Buddha is the opposite of this, which is called equality. Not considering defilement as defilement, not considering purity as purity. The appearances of defilement and purity have no separation or obstruction. Therefore, the impure land seen by Brahmadatta (螺髻梵王) is pure. Sariputra (舍利弗) has separation between samsara and Nirvana, defilement and purity, and does not rely on the wisdom of the Buddha, so he can only see defilement. Then, in the following five passages, the Buddha manifests the pure land to explain doubts. The text is divided into four parts. First, manifesting the pure land by pressing the ground. Second, asking Sariputra (舍利弗). Third, answering. Fourth, formally explaining the doubts. The initial text is also like the above analogy of the sun and moon. The ground is a metaphor for true cultivation, and the finger is a metaphor for expressing conditioned cultivation. If true cultivation and conditioned cultivation combine, then the true response land will manifest. Just like the finger and the ground combine, so the adorned land manifests. Asking among the four lands, what land is this? There are two meanings in the answer. One explanation is that it manifests the Pure Land of Co-dwelling. The other explanation is that it manifests according to the occasion. All the assembly praised 'unprecedented', not only referring to what was not seen during the time of the Sravaka Sutra. The previous sutras, such as the Vaipulya Sutras, mostly manifested the principal reward. The manifestation of the dependent reward pure land is not like this now. And they all saw themselves sitting on jeweled lotus flowers, indicating that these assemblies all have the reason to be born in the pure land. Or they should be born there. The Buddha told Sariputra (舍利弗) until 'solemn and pure', the two Buddhas asked Sariputra (舍利弗), as the text says, Sariputra (舍利弗) until all manifested. The previous sutras, such as the Hinayana and Vaipulya Sutras, had not seen or heard of this. The Buddha said, in the following four passages, the Buddha formally explains the doubts, the text is divided into three parts. First, the Dharma explanation, as the text says. For example, in the following two passages, the analogy explains, the text is divided into two parts. Opening the analogy and combining the analogy. The initial opening of the analogy, the jeweled vessel is a metaphor for the Still Light, the difference in food is a metaphor for the three lands. The retribution of the three lands does not exceed the Still Light, relying on the Still Light, the views are different. Like this until 'adorned', next is combining the analogy.

今以十種合飯色異。一約同居者。濁重為垢濁輕為凈。此垢凈相隔垢不見凈也。二約同居有餘。同居凈中雖無重濁見思牽生故亦是垢。有餘土中久斷此垢故名為凈。垢凈未融垢不見凈。三自約有餘。二乘生彼其土則劣故名為垢。菩薩生彼以具福業感報亦凈亦垢。故不見凈。四約有餘果報。有餘之土未破無明其土悉垢。生實報者已破無明其見則凈亦垢故不見凈。五自約果報者。上下相望報有優劣。自成垢凈亦垢故不見凈。六約果報望下寂光。七下品寂光望中寂光。八約中寂光望上寂光。九諸土總對寂光。十諸土非垢寂光非凈。畢竟無說非垢非凈。而說諸土為垢寂光為凈。故下文云。雖知諸佛國土永寂如空而現種種清凈佛土。今此十番垢凈以對飯色。

當佛下三時眾得益文為二。一現凈得益二復土得益。現凈為二。一五百聞說得無生忍。即通七地。別初地。圓初住。次八萬四千發菩提心。菩提心位如前分別。

佛攝至意解次明覆穢已悟無常得小乘道。初見穢為凈。穢是無常復凈還穢。謂凈無常無常迅速。故得法眼凈見生滅四諦之法分明。小乘法眼在見道位。非大乘法眼也。八千不受者證無學道不受三界虛妄生死法也。故知此經猶帶拙度之說。意在此也。

維摩經略疏卷第二大正藏第 38 冊 No

【現代漢語翻譯】現代漢語譯本現在用十種方式來解釋『合飯色異』（一起吃飯顏色不同）的含義：一、就凡聖同居土（凡人和聖人共同居住的國土）而言，濁重者為垢（污穢），輕者為凈（清凈）。這種垢凈之間有隔閡，垢穢之人無法見到清凈之境。二、就凡聖同居有餘土（有剩餘煩惱的凡聖同居土）而言，同居土的清凈之中，雖然沒有重濁的見思惑（錯誤的見解和思惑）牽引生死，但也算是垢穢。有餘土中，長久斷除了這種垢穢，所以稱為清凈。垢凈尚未融合，垢穢之人無法見到清凈之境。三、就自體的有餘土而言，二乘（聲聞和緣覺）之人往生彼土，那裡的國土就顯得低劣，所以稱為垢穢。菩薩往生彼土，因為具有福德和業力感召的果報，所以既是清凈也是垢穢。因此，垢穢之人無法見到清凈之境。四、就果報的有餘土而言，有餘土尚未破除無明（根本的迷惑），那裡的國土全部是垢穢。往生實報土（真實果報土）的人，已經破除無明，他們的見解就是清凈的，但也存在垢穢，所以垢穢之人無法見到清凈之境。五、就自體的果報而言，上下相互比較，果報有優劣之分。自身成就的垢凈也是垢穢，所以垢穢之人無法見到清凈之境。六、就果報土與下品寂光土（常寂光土的下品）相比。七、以下品寂光土與中品寂光土相比。八、就中品寂光土與上品寂光土相比。九、諸國土總的與寂光土相比。十、諸國土並非垢穢，寂光土並非清凈。畢竟是無法用言語表達的非垢非凈。而說諸國土為垢穢，寂光土為清凈。所以下文說：『雖然知道諸佛國土永遠寂靜如同虛空，但卻顯現種種清凈的佛土。』現在用這十種方式的垢凈來對應飯色。當佛陀示現下三時（指佛陀一生的三個階段）的眾生獲得利益的經文分為兩部分：一是現凈得益（當下獲得清凈的利益），二是復土得益（恢復國土的利益）。現凈得益又分為兩部分：一是五百人聽聞佛法，證得無生法忍（對諸法不生不滅的體悟），相當於通教七地（菩薩的七個階位），別教初地（菩薩的第一個階位），圓教初住（菩薩的第一個階位）。二是八萬四千人發菩提心（立志成佛的心）。菩提心的位次如同前面所分別的。佛陀收攝神通，闡釋意解，接下來闡明恢復穢土。已經領悟無常（世間萬物變化不定）的道理，證得小乘道（聲聞和緣覺的修行道路）。最初見到穢土為清凈，穢土是無常的，恢復清凈后又會變成穢土。說明清凈是無常的，無常變化迅速。因此，證得法眼凈（清凈的智慧之眼），清楚地見到生滅四諦（苦、集、滅、道）之法。小乘的法眼在見道位（證悟真理的階段），不是大乘的法眼。八千人沒有接受世間法，證得無學道（不再需要學習的境界），不再接受三界（欲界、色界、無色界）虛妄生死的法。因此，可知這部經仍然帶有拙度的說法（方便引導的說法），意圖就在於此。《維摩經略疏》卷第二《大正藏》第38冊 No.

【English Translation】 English version Now, let's explain the meaning of 'different colors of food together' in ten ways: 1. Regarding the Sahā world (the world where ordinary beings and sages live together), the turbid and heavy is considered 'defiled' (垢), while the light is considered 'pure' (凈). There is a separation between this defilement and purity, so those who are defiled cannot see the pure realm. 2. Regarding the Sahā world with remnants (the Sahā world where there are still remaining afflictions), although there are no heavy and turbid afflictions of views and thoughts (見思惑) that lead to birth and death in the purity of the Sahā world, it is still considered defiled. In the land with remnants, these defilements have been eliminated for a long time, so it is called pure. Since defilement and purity have not yet merged, those who are defiled cannot see the pure realm. 3. Regarding the land with remnants itself, when those of the Two Vehicles (聲聞 and 緣覺) are born there, that land appears inferior, so it is called defiled. When Bodhisattvas are born there, because they have the blessings and karmic rewards, it is both pure and defiled. Therefore, those who are defiled cannot see the pure realm. 4. Regarding the karmic rewards of the land with remnants, since ignorance (無明) has not yet been broken in the land with remnants, that land is entirely defiled. Those who are born in the Land of Actual Reward (實報土) have already broken ignorance, so their views are pure, but there is still defilement, so those who are defiled cannot see the pure realm. 5. Regarding the karmic rewards themselves, when comparing the higher and lower, the karmic rewards have superior and inferior distinctions. The defilement and purity that one achieves are also defiled, so those who are defiled cannot see the pure realm. 6. Regarding the Land of Karmic Reward compared to the Lower Grade of the Land of Eternal Tranquility (常寂光土). 7. Regarding the Lower Grade of the Land of Eternal Tranquility compared to the Middle Grade of the Land of Eternal Tranquility. 8. Regarding the Middle Grade of the Land of Eternal Tranquility compared to the Upper Grade of the Land of Eternal Tranquility. 9. Regarding all lands in general compared to the Land of Eternal Tranquility. 10. All lands are not defiled, and the Land of Eternal Tranquility is not pure. Ultimately, it is impossible to express in words what is neither defiled nor pure. However, we say that all lands are defiled and the Land of Eternal Tranquility is pure. Therefore, the following text says: 'Although we know that the Buddha lands are eternally tranquil like space, they manifest various pure Buddha lands.' Now, we use these ten ways of defilement and purity to correspond to the colors of food. The text about the benefits gained by sentient beings during the three periods (referring to the three stages of the Buddha's life) of the Buddha's manifestation is divided into two parts: first, the benefit of attaining immediate purity; second, the benefit of restoring the land. The benefit of attaining immediate purity is further divided into two parts: first, five hundred people hear the Dharma and attain the forbearance of non-origination (無生法忍), which is equivalent to the seventh ground of the common teaching (通教七地), the first ground of the distinct teaching (別教初地), and the first dwelling of the perfect teaching (圓教初住). Second, eighty-four thousand people generate the Bodhi mind (菩提心) (the aspiration to become a Buddha). The position of the Bodhi mind is as distinguished earlier. The Buddha retracts his supernatural powers and explains the meaning. Next, he clarifies the restoration of the defiled land. Those who have already realized impermanence (無常) attain the Small Vehicle path (聲聞 and 緣覺's path of practice). Initially, they see the defiled land as pure, but the defiled land is impermanent, and after restoring purity, it will become defiled again. This explains that purity is impermanent, and impermanence changes rapidly. Therefore, they attain the pure Dharma eye (法眼凈), clearly seeing the Dharma of the Four Noble Truths (苦、集、滅、道) of arising and ceasing. The Dharma eye of the Small Vehicle is in the stage of seeing the path (見道位), not the Dharma eye of the Great Vehicle. Eight thousand people do not accept worldly dharmas and attain the path of no more learning (無學道), no longer accepting the false and illusory dharmas of birth and death in the Three Realms (欲界、色界、無色界). Therefore, it can be known that this sutra still contains expedient teachings (方便引導的說法), and the intention lies in this. Vimalakirti Sutra Commentary, Scroll 2 Taisho Tripitaka, Volume 38, No.

. 1778 維摩經略疏

維摩經略疏卷第三(初小卷九)

天臺沙門湛然略

方便品之初

此品次佛國來者。即是為破有為緣集顯不思議法身扶成如來凈國之教。大聖意多今略為三。初明此品次佛國來。二略釋方便義。三入文解釋。初意者前于普集已說真性解脫之體。次於此經闡揚佛國因果之宗。為未曉者必須菩薩勝人開獎。今凈名住不思議解脫之權謀。故能輔佛折伏攝受有機之徒。令離諸緣整合不思議解脫。若凈土行熟則隨業來生。各于其土聞法調伏入慧起根。問普集真性是從經體。何得用為此經之體。答真性解脫通為諸經之體。豈不近為此經體耶。但佛國品文未顯。至下處處顯說。並與前說不乖故得為此經體也。二釋方便義即為五意。一略釋名。二約教同異。三方便所用法。四約三業所用。五約觀心。一略釋名者方是智所詣之偏法。便是善權巧用之能巧。用諸法隨機利物故云方便。故文云。智度菩薩母方便善權父。方便有三。即三種二智。一化他。二自行化他。三自行。具在玄義。二同異者即約四教。一三藏。佛三種二智者如毗曇有門。照事無常苦等名為權智。照理無常苦等名為實智。成實空門以毗曇事理皆是權智。照諦空理方是實智。如是四門四悉赴緣說種種二智皆是化他。二

【現代漢語翻譯】現代漢語譯本

維摩經略疏卷第三(初小卷九)

天臺沙門湛然略

方便品之初

此品在佛國品之後，是爲了破除有為的因緣和合，彰顯不可思議的法身，扶助成就如來的清凈國土的教義。大聖的意旨很多，現在簡略地歸納為三點：第一，說明此品在佛國品之後；第二，簡略解釋方便的含義；第三，進入經文進行解釋。第一點，前面在《普集品》中已經說了真性解脫的本體，接下來在這部經中闡揚佛國因果的宗旨。對於不瞭解的人，必須有菩薩這樣殊勝的人來開導和讚揚。現在維摩詰（Vimalakirti，一位在家菩薩的名字）安住于不可思議解脫的權巧方便，所以能夠輔助佛陀，折服和攝受有緣的眾生，使他們脫離各種因緣的束縛，成就不可思議的解脫。如果凈土的修行成熟，就會隨著業力來生，各自在自己的國土聽聞佛法，調伏身心，進入智慧，生起善根。問：普集品所說的真性是從經的本體而來，怎麼能用作這部經的本體呢？答：真性解脫可以作為所有經的本體，難道不能作為這部經的本體嗎？只是佛國品的經文還沒有明顯地顯示出來，到下面會處處顯示說明，並且與前面所說的沒有衝突，所以可以作為這部經的本體。第二，解釋方便的含義，可以分為五個方面：第一，簡略解釋名稱；第二，從教義的角度比較同異；第三，方便所用的方法；第四，從身口意三業的角度說明方便的運用；第五，從觀心的角度說明。第一，簡略解釋名稱：『方』是智慧所到達的偏法，『便』是善巧權宜的運用能力。善巧地運用各種方法，隨機應變地利益眾生，所以叫做『方便』。所以經文說：『智度是菩薩的母親，方便善權是父親。』方便有三種，即三種二智：一是化他（教化他人），二是自行化他（自己修行並教化他人），三是自行（自己修行）。具體內容在《玄義》中有詳細的說明。第二，比較同異，即從四教的角度來說明。一是三藏教。佛的三種二智，如毗曇宗有有門，照見事物無常、苦等，稱為權智；照見真理無常、苦等，稱為實智。成實宗的空門認為毗曇宗的事理都是權智，照見諦理的空性才是實智。像這樣，四門四悉檀（Four kinds of explanations）爲了適應不同的根機而說種種二智，都是爲了教化他人。二是

【English Translation】 English version

Vimalakirti Sutra Commentary (Brief) - Scroll 3 (First Small Scroll 9)

By Shramana Zhanran of Tiantai

Beginning of the Upaya (Expedient Means) Chapter

This chapter follows the Buddha Land Chapter to break down conditioned arising, manifest the inconceivable Dharmakaya (Dharma body), and support the teaching of establishing the pure land of the Tathagata (Thus Come One). The Great Sage's intentions are many, but now briefly summarized into three points: First, to explain that this chapter follows the Buddha Land Chapter; second, to briefly explain the meaning of Upaya (expedient means); and third, to enter the text for explanation. The first point is that the essence of true nature liberation has already been discussed in the Universal Gathering Chapter. Next, this sutra elaborates on the principle of cause and effect of the Buddha Land. For those who do not understand, it is necessary for Bodhisattvas (enlightenment being) and superior people to enlighten and praise. Now Vimalakirti (name of a lay Bodhisattva) dwells in the expedient means of inconceivable liberation, so he can assist the Buddha, subdue and embrace those who are receptive, and enable them to break away from all conditioned arising and achieve inconceivable liberation. If the practice of Pure Land is mature, they will be reborn according to their karma, and in their respective lands, they will hear the Dharma, tame their minds, enter wisdom, and generate roots of goodness. Question: The true nature mentioned in the Universal Gathering Chapter comes from the essence of the sutra, how can it be used as the essence of this sutra? Answer: True nature liberation can be the essence of all sutras, so why can't it be the essence of this sutra? It's just that the text of the Buddha Land Chapter has not yet clearly revealed it, but it will be revealed everywhere below, and it does not conflict with what was said before, so it can be the essence of this sutra. Second, explaining the meaning of Upaya can be divided into five aspects: First, briefly explaining the name; second, comparing similarities and differences from the perspective of teachings; third, the methods used by Upaya; fourth, explaining the application of Upaya from the perspective of the three karmas of body, speech, and mind; and fifth, explaining it from the perspective of contemplation. First, briefly explaining the name: 'Upaya' (方) is the partial method reached by wisdom, and 'Ben' (便) is the ability to skillfully use expedient means. Skillfully using various methods to benefit sentient beings according to their needs is called 'Upaya'. Therefore, the sutra says: 'Prajna (wisdom) is the mother of Bodhisattvas, and Upaya is the father.' There are three types of Upaya, namely, three types of two wisdoms: one is to transform others, two is to cultivate oneself and transform others, and three is to cultivate oneself. The details are in the Profound Meaning. Second, comparing similarities and differences, that is, explaining from the perspective of the Four Teachings. One is the Tripitaka Teaching. The Buddha's three types of two wisdoms, such as the Sarvastivada school's theory of existence, seeing impermanence, suffering, etc., in phenomena is called expedient wisdom; seeing impermanence, suffering, etc., in principle is called real wisdom. The Satyasiddhi school's doctrine of emptiness believes that the phenomena and principles of the Sarvastivada school are all expedient wisdom, and seeing the emptiness of the ultimate truth is real wisdom. In this way, the four doors and four siddhantas (Four kinds of explanations) speak of various kinds of two wisdoms to adapt to different capacities, all for the purpose of transforming others. Two is

明自他權實二智者。佛用四悉說上四門種種權實隨他意語皆是權智。坐道場時證二諦理不可宣說即自行實智。三自行權實二智者。坐道場時證俗諦智究竟分明法障皆盡名自行權智。證真諦理究竟分明正習俱盡名為實智。二明通佛三種二智者。一若用悉檀說三藏三種二智及當教有門。照幻化事皆名權智。照幻化理名為實智。若空門明義照幻化事理皆名權智。照幻化理空即是實智。乃至四門種種權實皆是化他權實二智。二明自他二智者。總前三藏及當教所明種種權實皆是隨他意語。並屬化他權智。佛及八地內心所證皆名實智。三自行二智者。佛及八地照真俗理即是權實二智。三別教三種二智者。一總前藏通三種二智及當教有門分別事相皆為權智。若照如來藏理名為實智。若空門者照有門事理皆名權智。有門權實畢竟空寂名為實智。二自他權實二智者。總上二教及當教四門皆是隨他名為權智。佛及十地內證之理名為實智。三自行權實二智佛及十地內證不可說真俗之理名為權實二智。四明圓教三種權實二智者。總前三教及當教有門不斷煩惱照界內外法界種種法門名為權智。不斷煩惱照自性清凈心即是實智。圓空門者不斷煩惱照界內外事理之有名為權智。照事理皆空名為實智。如是等四門用四悉說種種二智皆名化他二智。二明自

【現代漢語翻譯】現代漢語譯本明瞭自他權實二智者：佛陀運用四悉檀（Siddhanta，四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）宣說上四門（四種教義：有門、空門、亦有亦空門、非有非空門），種種權巧方便和真實教義，隨順他人意樂的言語都是權智。在菩提道場證悟二諦（Satya，真諦和俗諦）之理，不可言說，即是自行實智。三、自行權實二智者：在菩提道場證悟俗諦（Samvriti-satya，世俗諦）之智，究竟分明，法障全部斷盡，名為自行權智。證悟真諦（Paramartha-satya，勝義諦）之理，究竟分明，正使和習氣全部斷盡，名為實智。二、明瞭通佛三種二智者：一、如果運用悉檀（Siddhanta）宣說三藏（Tripitaka，經藏、律藏、論藏）三種二智，以及當教的有門，照見幻化之事，都名為權智。照見幻化之理，名為實智。如果空門明瞭義理，照見幻化之事理，都名為權智。照見幻化之理空，即是實智。乃至四門種種權實，都是化他權實二智。二、明瞭自他二智者：總括前三藏以及當教所明種種權實，都是隨順他人意樂的言語，都屬於化他權智。佛陀以及八地菩薩內心所證悟的，都名為實智。三、自行二智者：佛陀以及八地菩薩照見真俗之理，就是權實二智。三、別教三種二智者：一、總括前藏通三種二智以及當教有門分別事相，都為權智。如果照見如來藏（Tathagatagarbha，如來藏）之理，名為實智。如果空門，照見有門之事理，都名為權智。有門權實畢竟空寂，名為實智。二、自他權實二智者：總括以上二教以及當教四門，都是隨順他人，名為權智。佛陀以及十地菩薩內心證悟之理，名為實智。三、自行權實二智：佛陀以及十地菩薩內心證悟不可說的真俗之理，名為權實二智。四、明瞭圓教三種權實二智者：總括前三教以及當教有門，不斷煩惱，照見界內外法界種種法門，名為權智。不斷煩惱，照見自性清凈心，就是實智。圓教空門，不斷煩惱，照見界內外事理之有，名為權智。照見事理皆空，名為實智。像這樣等四門，運用四悉檀（Siddhanta）宣說種種二智，都名為化他二智。二、明瞭自

【English Translation】 English version Understanding the Two Wisdoms of Provisional and Real, Self and Other: The Buddha uses the Four Siddhantas (Siddhanta, four accomplishments: Worldly Siddhanta, Individual Siddhanta, Remedial Siddhanta, and First Principle Siddhanta) to expound the upper Four Doors (four doctrines: Existence Door, Emptiness Door, Both Existence and Emptiness Door, Neither Existence nor Emptiness Door), all kinds of expedient means and true teachings, words that accord with the inclinations of others are all provisional wisdom. When attaining enlightenment at the Bodhi tree, the principle of the Two Truths (Satya, Truth and Conventional Truth) is inexpressible, which is the self-benefiting real wisdom. Three, Self-Benefiting Provisional and Real Wisdom: When attaining enlightenment at the Bodhi tree, the wisdom of realizing Conventional Truth (Samvriti-satya, mundane truth) is ultimately clear, and all obstacles of Dharma are completely eliminated, which is called self-benefiting provisional wisdom. Realizing the principle of Ultimate Truth (Paramartha-satya, ultimate truth) is ultimately clear, and both the correct cause and habitual tendencies are completely eliminated, which is called real wisdom. Two, Understanding the Three Kinds of Two Wisdoms of the Universal Buddha: One, if using Siddhanta (Siddhanta) to expound the Three Pitakas (Tripitaka, Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) three kinds of two wisdoms, and the Existence Door of the present teaching, seeing the events of illusion, are all called provisional wisdom. Seeing the principle of illusion is called real wisdom. If the Emptiness Door clarifies the meaning, seeing the events and principles of illusion are all called provisional wisdom. Seeing the emptiness of the principle of illusion is real wisdom. Even the various provisional and real of the Four Doors are all other-transforming provisional and real two wisdoms. Two, Understanding the Two Wisdoms of Self and Other: Summarizing the previous Three Pitakas and the various provisional and real explained in the present teaching are all words that accord with the inclinations of others, and all belong to other-transforming provisional wisdom. What the Buddha and the eighth-ground Bodhisattvas realize in their hearts is all called real wisdom. Three, Self-Benefiting Two Wisdoms: The Buddha and the eighth-ground Bodhisattvas seeing the principles of truth and convention are the provisional and real two wisdoms. Three, the Three Kinds of Two Wisdoms of the Separate Teaching: One, summarizing the previous Three Pitakas and the three kinds of two wisdoms of the Common Teaching, and the Existence Door of the present teaching distinguishing the appearances of things, are all provisional wisdom. If seeing the principle of the Tathagatagarbha (Tathagatagarbha, Womb of the Thus Come One), it is called real wisdom. If the Emptiness Door, seeing the events and principles of the Existence Door, are all called provisional wisdom. The provisional and real of the Existence Door are ultimately empty and still, which is called real wisdom. Two, Self and Other Provisional and Real Two Wisdoms: Summarizing the above two teachings and the Four Doors of the present teaching are all according to others, which is called provisional wisdom. The principle that the Buddha and the tenth-ground Bodhisattvas realize in their hearts is called real wisdom. Three, Self-Benefiting Provisional and Real Two Wisdoms: The Buddha and the tenth-ground Bodhisattvas realize the inexpressible principles of truth and convention in their hearts, which are called provisional and real two wisdoms. Four, Understanding the Three Kinds of Provisional and Real Two Wisdoms of the Perfect Teaching: Summarizing the previous three teachings and the Existence Door of the present teaching, without cutting off afflictions, seeing the various Dharma Doors of the Dharma Realm inside and outside the realm, is called provisional wisdom. Without cutting off afflictions, seeing the self-nature pure mind is real wisdom. The Emptiness Door of the Perfect Teaching, without cutting off afflictions, seeing the existence of events and principles inside and outside the realm, is called provisional wisdom. Seeing that events and principles are all empty is called real wisdom. Like these Four Doors, using the Four Siddhantas (Siddhanta) to expound the various two wisdoms are all called other-transforming two wisdoms. Two, Understanding the Self

他二智者。三教及當教種種二智皆是隨他。悉是權智。佛及四十一心證不思議二諦之理皆名實智。三明自行二智者。佛及四十一心內證不思議二諦之理名權實二智。是故文殊請凈名說入不二法門。其即默然。文殊稱歎意在此也。三方便所用法者。至論諸法非權非實。而言權實者。皆四悉檀善巧利物。此方等大乘一音演說隨機所感四種不同。又此品正明助佛闡揚善巧權謀隨機利物。令入慧起根故名方便。但瓔珞有三。一破法二立法三教化眾生。今約此經遠論。室外折伏即是破他執法之方便。室內攝受即是引他立法之方便。以折伏攝受令法久住。前二亦是化眾生之方便也。若約此經近論者。此品呵諸人者即是破法折伏。勸求佛身即是立法攝受。以折攝故令法久住。法得久住者謂令眾生入真性解脫清凈佛土。是以中論品品明破即是破法。后四諦品明三寶四諦四沙門果即是立法。又偈結云因緣所生法我說即是空破法折伏也。亦名為假名立法攝受也。亦是中道義教化眾生令法得久住。法久住者令見佛性住大涅槃。故前品云隨其方便能成就眾生。隨成就眾生即佛土凈。當知嘆凈名方便者正嘆助佛闡揚不思議解脫佛國之教。四約三業明所用法。所以然者。諸佛菩薩清凈三業性如虛空非一非異不可分別。為化眾生慈悲誓願神通感應應十

【現代漢語翻譯】現代漢語譯本：二智者：三種教義以及與其相關的各種二智，都是隨順他人的，全部都是權智（方便之智慧，非究竟真實）。佛以及四十一心（指菩薩修行過程中的四十一階位）所證悟的不可思議的二諦（世俗諦和勝義諦）之理，都稱為實智（真實智慧）。三明自行二智者：佛以及四十一心內在證悟的不可思議的二諦之理，名為權實二智（權智與實智的結合）。因此，文殊菩薩請維摩詰（Vimalakirti）說『入不二法門』，維摩詰默然不語，文殊菩薩的稱讚之意就在於此。三方便所用法者：從究竟的意義上來說，諸法非權非實，而說權實，都是四悉檀（四種說法方式，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）善巧地利益眾生。此方等大乘（指《維摩詰經》）以一音演說，隨機感應，有四種不同的效果。並且，此品（指《方便品》）正是闡明輔助佛陀闡揚善巧的權謀，隨機利益眾生，使眾生進入智慧，生起根機，所以名為方便。但《瓔珞經》中有三種方便：一、破法（破除錯誤的知見），二、立法（建立正確的知見），三、教化眾生。現在根據此經從長遠來說，室外折伏（辯論使人屈服）就是破除他人執法的方便，室內攝受（接納引導）就是引導他人立法的方便。通過折伏和攝受，使佛法長久住世。前兩種也是教化眾生的方便。如果根據此經從近處來說，此品呵斥諸人，就是破法折伏；勸求佛身，就是立法攝受。因為有折伏和攝受，所以使佛法長久住世。佛法得以長久住世，是指使眾生進入真性，解脫，清凈的佛土。因此，《中論》每一品都闡明破除，就是破法。後面的《四諦品》闡明三寶、四諦、四沙門果，就是立法。並且偈頌總結說：『因緣所生法，我說即是空』，就是空破法折伏。也名為假名立法攝受，也是中道義教化眾生，使佛法得以長久住世。佛法長久住世，是指使眾生見到佛性，安住于大涅槃。所以前品說『隨其方便，能成就眾生。』隨成就眾生，佛土就清凈。應當知道，讚歎維摩詰的方便，正是讚歎輔助佛陀闡揚不可思議解脫佛國之教。四約三業明所用法：之所以這樣說，諸佛菩薩清凈的三業（身、口、意）性如虛空，非一非異，不可分別。爲了教化眾生，以慈悲誓願神通感應，應現於十方。

【English Translation】 English version: The Two Wisdoms: The three teachings and the various two wisdoms related to them are all dependent on others and are all expedient wisdoms (wisdom of skillful means, not ultimate truth). The principles of the inconceivable two truths (conventional truth and ultimate truth) realized by the Buddha and the forty-one minds (referring to the forty-one stages in the bodhisattva's practice) are all called true wisdom (real wisdom). The Two Wisdoms of Self-Practice with Three Clearnesses: The principles of the inconceivable two truths internally realized by the Buddha and the forty-one minds are called the two wisdoms of expediency and truth (a combination of expedient wisdom and true wisdom). Therefore, Manjushri (Manjusri Bodhisattva) asked Vimalakirti (Vimalakirti) to speak about the 'Dharma-door of Non-duality,' and Vimalakirti remained silent. Manjushri's praise lies in this. The Use of the Three Expedients: From an ultimate perspective, all dharmas are neither expedient nor true. The statement of expediency and truth is all about skillfully benefiting sentient beings through the Four Siddhantas (four modes of teaching: the mundane, the personal, the remedial, and the supreme). This Mahayana (referring to the Vimalakirti Sutra) expounds with one voice, responding to opportunities and producing four different effects. Moreover, this chapter (referring to the 'Expedient Means' chapter) precisely clarifies the skillful means of assisting the Buddha in propagating, benefiting sentient beings according to their capacity, enabling them to enter wisdom and develop their roots, hence the name 'expedient means.' However, the Inraking Sutra has three expedient means: first, destroying the Dharma (refuting wrong views); second, establishing the Dharma (establishing correct views); and third, teaching sentient beings. Now, based on this sutra, from a long-term perspective, subduing (defeating in debate) outside the room is the expedient means of destroying others' attachment to the Dharma; receiving and guiding inside the room is the expedient means of guiding others to establish the Dharma. Through subduing and receiving, the Dharma is made to abide long in the world. The first two are also expedient means of teaching sentient beings. If, according to this sutra, from a short-term perspective, criticizing people in this chapter is destroying the Dharma and subduing; urging the seeking of the Buddha-body is establishing the Dharma and receiving. Because of subduing and receiving, the Dharma is made to abide long in the world. The Dharma abiding long in the world refers to enabling sentient beings to enter true nature, liberation, and the pure Buddha-land. Therefore, each chapter of the Madhyamaka-karika clarifies destruction, which is destroying the Dharma. The later chapter on the Four Noble Truths clarifies the Three Jewels, the Four Noble Truths, and the four fruits of a sramana, which is establishing the Dharma. Furthermore, the verse concludes: 'The dharmas that arise from conditions, I say are emptiness,' which is emptiness, destroying the Dharma, and subduing. It is also called provisional name, establishing the Dharma, and receiving. It is also the Middle Way, teaching sentient beings, enabling the Dharma to abide long in the world. The Dharma abiding long in the world refers to enabling sentient beings to see the Buddha-nature and abide in Great Nirvana. Therefore, the previous chapter said, 'According to their expedient means, they can accomplish sentient beings.' As sentient beings are accomplished, the Buddha-land is purified. It should be known that praising Vimalakirti's expedient means is precisely praising the teaching of assisting the Buddha in propagating the inconceivable liberation of the Buddha-land. Four, explaining the use of the Three Karmas: The reason for this is that the pure Three Karmas (body, speech, and mind) of all Buddhas and Bodhisattvas are like space, neither one nor different, and cannot be distinguished. In order to teach sentient beings, with compassionate vows and supernatural responses, they manifest in the ten directions.

法界現不可說種種身業。十方利物是為身密方便示現。又以悲誓神通應化現同十界所有音聲。十方佛土示不可說種種之法是為口密方便利益。又以悲誓神通應化現十界心。十方佛土現不可說心識種種分別即是心密方便利益。藏通但明神通三業。別圓法身應現三業亦名神通變化三業。故約三業以明方便。此品明六度攝物即心密方便。為白衣等示種種之身即身密方便。一切見敬託疾興教說種種法即口密方便。此三業方便無方利物莫測其本。即是三密亦名三輪不思議化。三無失。三不護。三業隨智慧行。良以法身三業化物無失。無謀無念寂而常用應生四土。示身口意折伏攝受利益眾生。故居方丈無疾現疾。因以開悟令超緣集同棲空室。從此標名故言方便品也。

五約觀心者。若別相三觀前二為方便。若入中道即是實慧。初從假入空是破法折伏義也。次從空入假是立法攝受。中道正觀即是教化眾生入實慧也。入實者名法久住。法久住者則法身常存。若一心三觀方便實慧不一不異。以三觀歷三業明方便巧用可以意知。問此品定是誰說。答此有三解。有言是集經者。嘆凈名德為問疾者說如是法。有言前嘆德是集經者。次說法是寶積向佛述凈名有疾而不得來。為問疾者說如是法。有言是佛同嘆凈名有此方便說法利物之事。今恐

【現代漢語翻譯】現代漢語譯本：法界展現出不可言說的種種身業（通過身體做出的行為）。在十方世界利益眾生，這就是身密（通過身體展現的秘密）的方便示現。又以大悲誓願和神通應化，展現出與十法界所有音聲相同的聲音。在十方佛土展現不可言說的種種法，這就是口密（通過語言展現的秘密）的方便利益。又以大悲誓願和神通應化，展現十法界的心。在十方佛土展現不可言說的心識種種分別，這就是心密（通過心念展現的秘密）的方便利益。藏教和通教只說明神通的三業（身、口、意三種行為）。別教和圓教的法身應現的三業，也稱為神通變化的三業。所以，通過三業來說明方便。此品說明六度（佈施、持戒、忍辱、精進、禪定、智慧）攝受眾生，就是心密的方便。為在家居士等展現種種的身，就是身密的方便。一切拜見、尊敬、託病興教、說種種法，就是口密的方便。這三業的方便沒有固定的方式，利益眾生，深不可測。這就是三密（身、口、意三種秘密），也稱為三輪不思議化（通過身、口、意三種行為展現的不可思議的教化）。三無失（說法無失時、知根無失人、觀眾無失益）。三不護（佛的三種功德，沒有需要守護的）。三業隨著智慧而行。實在是因為法身的三業教化眾生沒有缺失，沒有謀劃，沒有念頭，寂靜而常用，應化於四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）。展現身口意，折服、攝受、利益眾生。所以居住在方丈室內，沒有疾病卻示現疾病。因此而開悟，使超越緣覺，聚集在一起居住在空室。從此標明名稱，所以說是方便品。五、從觀心的角度來說，如果從別相三觀（空觀、假觀、中觀）來看，前兩種觀是方便，如果進入中道觀，那就是真實的智慧。最初從假入空，是破除法，是折伏的意義。其次從空入假，是建立法，是攝受。中道正觀就是教化眾生進入真實智慧。進入真實智慧就叫做法久住。法久住，那麼法身就常存。如果一心三觀，方便和實慧不一不異。用三觀歷經三業來說明方便的巧妙運用，可以意會。問：此品確定是誰說的？答：對此有三種解釋。有人說是集經者，讚歎Vimalakirti（維摩詰）的德行，為問病的人說這樣的法。有人說，前面讚歎德行是集經者，其次說法是Ratnakara（寶積）向佛述說Vimalakirti（維摩詰）有疾病而不能前來，為問病的人說這樣的法。有人說是佛共同讚歎Vimalakirti（維摩詰）有這樣的方便說法利益眾生的事情。現在恐怕

【English Translation】 English version: The Dharmadhatu manifests unspeakable varieties of bodily karma (actions performed through the body). Benefiting beings in the ten directions is the expedient manifestation of body-secret (the secret revealed through the body). Furthermore, through the vows of great compassion and supernatural powers, it manifests sounds identical to all sounds in the ten Dharma realms. In the Buddha-lands of the ten directions, it demonstrates unspeakable varieties of Dharma, which is the expedient benefit of speech-secret (the secret revealed through speech). Moreover, through the vows of great compassion and supernatural powers, it manifests the minds of the ten Dharma realms. In the Buddha-lands of the ten directions, it manifests unspeakable varieties of mental discriminations, which is the expedient benefit of mind-secret (the secret revealed through the mind). The Tripitaka and Common teachings only explain the three karmas (actions of body, speech, and mind) of supernatural powers. The manifested three karmas of the Distinct and Perfect Dharma-body are also called the three karmas of supernatural power transformation. Therefore, the expedients are explained in terms of the three karmas. This chapter explains that embracing beings through the Six Perfections (dana, sila, ksanti, virya, dhyana, prajna) is the expedient of mind-secret. Demonstrating various bodies for laypeople, etc., is the expedient of body-secret. All seeing, respecting, feigning illness to initiate teachings, and speaking various Dharmas are the expedients of speech-secret. These expedients of the three karmas have no fixed methods, benefiting beings in ways that are unfathomable. These are the three secrets (of body, speech, and mind), also called the inconceivable transformations of the three wheels (actions of body, speech, and mind). The three non-losses (no loss of time in speaking Dharma, no loss of knowing the capacity of beings, no loss of benefiting the audience). The three non-protections (Buddha's three virtues, needing no protection). The three karmas follow the conduct of wisdom. Indeed, the Dharma-body's three karmas transform beings without loss, without planning, without thought, being still and yet always functioning, manifesting in the Four Lands (Land Where Saints and Ordinary Beings Dwell Together, Land of Expedient Residue, Land of True Reward, Land of Eternally Tranquil Light). It demonstrates body, speech, and mind, subduing, embracing, and benefiting beings. Therefore, residing in the square-foot room, it manifests illness without being ill. Because of this, enlightenment is opened, causing those who transcend conditioned arising to gather together and dwell in the empty room. From this, the name is designated, so it is called the Expedient Means Chapter. 5. From the perspective of contemplating the mind, if viewed from the three distinct aspects of contemplation (emptiness, provisional existence, and the middle way), the first two contemplations are expedients. If one enters the contemplation of the Middle Way, that is true wisdom. Initially, entering emptiness from provisional existence is breaking the Dharma, which is the meaning of subduing. Secondly, entering provisional existence from emptiness is establishing the Dharma, which is embracing. The correct contemplation of the Middle Way is teaching beings to enter true wisdom. Entering true wisdom is called the Dharma abiding long. If the Dharma abides long, then the Dharma-body will constantly exist. If one contemplates the three aspects with one mind, the expedient and true wisdom are neither the same nor different. Using the three contemplations to experience the three karmas explains the skillful application of expedients, which can be understood intuitively. Question: Who definitely spoke this chapter? Answer: There are three explanations for this. Some say it was the compiler of the sutra, praising the virtue of Vimalakirti (維摩詰) and speaking this Dharma for those who came to inquire about his illness. Some say that the preceding praise of virtue was by the compiler of the sutra, and the subsequent speaking of the Dharma was Ratnakara (寶積) reporting to the Buddha that Vimalakirti (維摩詰) was ill and unable to come, and speaking this Dharma for those who came to inquire about his illness. Some say that the Buddha jointly praised Vimalakirti (維摩詰) for having such expedient means to speak the Dharma and benefit beings. Now, fearing that

是佛說。普集經及佛國品意在凈名助發宣揚。有此稱歎凈名懸知。故方便託疾來詣參問因得興教。阿難本願所未聞經愿佛為說。至結集時次佛國品而誦出之。入室六品阿難在庵羅園皆付阿難者。亦是重為說。

爾時下三入文解釋。凈名助化凡有九品。大分為二。初半品嘆德正是形益方便。二從現身有疾去正明聲益方便形聲互益。但就傍正而分兩別。初形益者即為聲益而作哢胤。何者此土以音聲為佛事。故聲益為正。就初為二。一先嘆德二正明形益。嘆德為二。初標住處及人。二正嘆德。初文者城如前釋。長者者有長人之德也。但標人處者意有所主。凈名寶積同住此城本是法友。寶積獨來而凈名不來者為有疾也。因其有疾故致參問。因問說法承機便也。人既有問佛同世儀豈不遣問。但被命之徒有堪不堪。不堪即五百八千。又各述往呵顯凈名之德。亦令述昔重益時機。此有密意非都不堪。堪即文殊。奉命入室對揚解脫。其同往者法利皆充。是則凈名赴緣興顯大法。佛國因果之功成。維摩如前釋。長者者今當略解。然其本地舊云金粟如來。即是法身長者。如法華云大富長者即是如來。語其跡也。位居法雲或云等覺。望佛為菩薩。即長者子望下地名等覺佛。則長者也。今略為四。一外具十德名世間長者。二內合法身十德

【現代漢語翻譯】現代漢語譯本：這是佛所說。《普集經》及《佛國品》的用意在於藉由維摩詰（Vimalakirti，一位在家菩薩）來輔助和啓發，從而宣揚佛法。經中稱讚維摩詰，是因為他預先知曉佛的意圖。因此，佛才方便地示現生病，以便引來眾人的參訪和請教，從而得以弘揚佛法。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）原本沒有聽聞過這部經，所以希望佛能為他說講。在結集佛經時，將《佛國品》放在前面誦出。進入維摩詰居室的六品經文，以及阿難在庵羅園（Amra garden，一個花園）所聽聞的經文，都是佛陀爲了阿難而再次宣講的。

下面三段文字是對經文的解釋。維摩詰輔助教化，總共有九品經文。大致可以分為兩部分。前半部分讚歎維摩詰的功德，主要是通過他的示現來利益眾生，這是一種方便法門。後半部分從『現身有疾』開始，主要闡明通過他的言語來利益眾生，這也是一種方便法門。維摩詰通過示現和言語相互配合，來利益眾生。但從主要方面和輔助方面來區分，可以分為這兩類。最初的示現利益，實際上也是爲了言語利益做鋪墊。為什麼這麼說呢？因為這個世界以音聲作為佛事，所以言語利益是主要的。就最初的示現利益而言，又可以分為兩部分：一是先讚歎維摩詰的功德，二是正式闡明示現利益。讚歎功德又分為兩部分：一是標明維摩詰的住處和身份，二是正式讚歎他的功德。第一部分經文，城池的解釋如前所述。『長者』是指具有長者之德的人。只標明人和住處，是因為有所側重。維摩詰和寶積（Ratnakara，一位菩薩）同住在這座城裡，本來就是法友。寶積獨自前來，而維摩詰沒有來，是因為他生病了。正因為他生病了，才引來了眾人的參訪和請教。因為有人提問，佛陀順應時機說法，這是很方便的。既然有人提問，佛陀作為世間的導師，怎麼能不派人去問候呢？但是，被派遣的人有堪能和不堪能之分。不堪能的人，比如五百比丘和八千菩薩。佛陀讓他們各自陳述往事，是爲了襯托維摩詰的功德，也是爲了讓他們重溫過去的經歷，從而利益當下的時機。這其中有深意，並非完全不堪能。堪能的人，比如文殊（Manjusri，智慧的象徵）。文殊奉命進入維摩詰的居室，與維摩詰相互唱和，闡揚解脫之道。那些與文殊一同前往的人，都充分獲得了佛法的利益。這就是維摩詰應緣而興起，彰顯大法，成就佛國因果之功。維摩詰的解釋如前所述。『長者』，現在可以略作解釋。實際上，他的本地身份，過去有人說是金粟如來（Golden Grain Tathagata），也就是法身長者。如《法華經》（Lotus Sutra）所說，『大富長者即是如來』，這是從他的示現來說的。他的果位居於法雲地，或者說是等覺菩薩。相對於佛來說，他是菩薩。也就是長者之子，相對於下地菩薩來說，是等覺菩薩，相對於佛來說，就是長者。現在略作四種解釋：一是外在具備十種德行，被稱為世間的長者；二是內在符合法身十種德行。

【English Translation】 English version: This is what the Buddha said. The purpose of the Universal Collection Sutra and the Buddha Land chapter is to assist and inspire through Vimalakirti (a lay bodhisattva) to propagate the Dharma. The sutra praises Vimalakirti because he foreknows the Buddha's intention. Therefore, the Buddha conveniently manifests illness in order to attract visits and inquiries, thereby allowing the Dharma to be promoted. Ananda (one of the Buddha's ten major disciples, known for his exceptional memory) had not originally heard this sutra, so he hoped that the Buddha would explain it for him. During the compilation of the sutras, the Buddha Land chapter was recited first. The six chapters of sutras entering Vimalakirti's room, and the sutras that Ananda heard in Amra Garden (a garden), were all re-explained by the Buddha for Ananda.

The following three paragraphs are explanations of the sutra text. Vimalakirti assists in teaching, with a total of nine chapters. It can be roughly divided into two parts. The first half praises Vimalakirti's merits, mainly benefiting sentient beings through his manifestations, which is a skillful means. The second half, starting from 'manifesting illness,' mainly clarifies benefiting sentient beings through his words, which is also a skillful means. Vimalakirti uses manifestations and words in coordination to benefit sentient beings. However, distinguishing between the main and auxiliary aspects, it can be divided into these two categories. The initial manifestation of benefit is actually paving the way for the benefit of words. Why is that? Because this world uses sound as a Buddha-activity, so the benefit of words is the main one. Regarding the initial manifestation of benefit, it can be divided into two parts: first, praising Vimalakirti's merits; second, formally clarifying the manifestation of benefit. Praising merits is divided into two parts: first, indicating Vimalakirti's residence and identity; second, formally praising his merits. In the first part of the sutra text, the explanation of the city is as mentioned before. 'Elder' refers to a person with the virtues of an elder. Only indicating the person and residence is because there is a focus. Vimalakirti and Ratnakara (a bodhisattva) live in the same city and are originally Dharma friends. Ratnakara came alone, but Vimalakirti did not come because he was ill. Precisely because he was ill, it attracted visits and inquiries from the crowd. Because someone asked questions, the Buddha conveniently spoke the Dharma according to the opportunity, which is very convenient. Since someone asked questions, how could the Buddha, as a teacher of the world, not send someone to inquire? However, those who are sent have the distinction of being capable and incapable. Incapable people, such as the five hundred monks and eight thousand bodhisattvas. The Buddha had them each recount their past experiences in order to set off Vimalakirti's merits, and also to allow them to relive their past experiences, thereby benefiting the present opportunity. There is a deep meaning in this, and they are not completely incapable. Capable people, such as Manjusri (the symbol of wisdom). Manjusri was ordered to enter Vimalakirti's room, and he and Vimalakirti sang in harmony, expounding the path of liberation. Those who went with Manjusri fully obtained the benefits of the Dharma. This is Vimalakirti arising in response to conditions, highlighting the great Dharma, and accomplishing the merit of the cause and effect of the Buddha Land. Vimalakirti's explanation is as mentioned before. 'Elder,' can now be briefly explained. In fact, his local identity, in the past, some people said that he was the Golden Grain Tathagata, that is, the Dharmakaya Elder. As the Lotus Sutra says, 'The great wealthy elder is the Tathagata,' this is from his manifestation. His fruit position is in the Dharma Cloud Ground, or the Equal Enlightenment Bodhisattva. Relative to the Buddha, he is a bodhisattva. That is, the elder's son, relative to the lower ground bodhisattva, is the Equal Enlightenment Bodhisattva, and relative to the Buddha, he is the elder. Now, briefly make four explanations: first, externally possessing ten virtues, called the elder of the world; second, internally conforming to the ten virtues of the Dharmakaya.

即出世長者。三約觀心具有十德。四帖釋經文。初外具者一性貴．二位高．三大富．四威勢．五智深．六年耆．七無失．八禮備．九上嘆．十下歸。備此十德世間名大長者。何者國內勝人稱為長者必是貴族。雖是貴族爵位卑微不稱姓望。雖是高位貧無財惠世所不重。雖財充積無寵不威物不敬畏。雖有大勢神用闇短智人所輕。雖神解明鑑而年在幼物情不揖。雖年耆貌皓內行斯惡人所鄙怪。雖操行無瑕而外闕禮儀無可瞻愛。雖進止容與若上人不穆名不徹遠。雖豪貴歌詠無恩群下物所不崇。十德若備名大長者。二以十義內合法身十德者。凈名跡即居人世具世十德。故毗耶所推稱大長者。然其本地。眾德妙絕不可稱說。略而言之內具十德。即是出世法身長者。一從初發心常值佛稟教。正觀中道發生理慧。即是法王種性中生。二積功累德證無生忍。三萬善法財無不具足。四十力無畏降魔制外。五權實二智無不通達。六久值諸佛觀行純熟。七三業隨智得三無失。八具佛威儀進止咸益。九諸佛記別嘆以誠言。十釋梵所敬歸心所崇。此十具足即法身德滿故名法身長者。是故能輔釋尊闡于不思議法門顯成凈土因果之教。三約觀心明十德者。一姓貴即正觀順教契理生智。是名發心生在佛家種性真正。二得無生忍者觀三諦理。三惑不起即是修

【現代漢語翻譯】現代漢語譯本：接下來是出世的長者。三方面概括觀心的十種功德。四帖疏解經文。首先是外在具備的十種功德：一是出身高貴，二是地位尊崇，三是家財萬貫，四是威嚴權勢，五是智慧深邃，六是年高德劭，七是毫無過失，八是禮儀完備，九是受上讚揚，十是受下歸服。具備這十種功德，在世間被稱為大長者。為什麼國內傑出的人被稱為長者，必定是貴族。即使是貴族，如果爵位卑微，也不符合其身份和聲望。即使地位高貴，如果貧窮而沒有財物恩惠，也不會被世人所敬重。即使家財萬貫，如果沒有恩寵和威嚴，也不會被人們所敬畏。即使有很大的權勢，如果神識運用昏暗短淺，也會被有智慧的人所輕視。即使神識通達明鑑，如果年紀幼小，也不會被人們所敬重。即使年老貌美，如果內心行為惡劣，也會被人鄙視怪罪。即使操守行為沒有瑕疵，如果外在缺乏禮儀，也沒有什麼值得瞻仰愛慕的。即使進退舉止合乎法度，如果不能使上位者和睦相處，名聲也不會傳揚到遠方。即使豪門貴族歌功頌德，如果沒有恩惠，也不會被下屬所崇敬。如果具備這十種功德，就被稱為大長者。二是以內在的十種意義符合法身十種功德。Vimalakirti (凈名)的足跡雖然居住在人世間，卻具備世間的十種功德。所以Vaisali (毗耶)的人們推崇他為大長者。然而他的本地，各種功德精妙絕倫，不可稱說。簡略地說，內在具備十種功德，就是出世的法身長者。一是最初發心時，常常遇到佛陀接受教誨，從正觀中道產生理性智慧，這就是從法王種性中出生。二是積累功德，證得無生法忍。三是萬種善法財物沒有不具備的。四是具備十力無畏，降伏魔障，制服外道。五是權巧和真實的兩種智慧沒有不通達的。六是長久地遇到諸佛，觀行純熟。七是身口意三業隨著智慧得到三種無過失。八是具備佛陀的威儀，進退舉止都能利益眾生。九是諸佛給予授記，用誠實的話語讚歎。十是帝釋天和梵天所尊敬，歸心所崇拜。具備這十種功德，就是法身功德圓滿，所以稱為法身長者。因此能夠輔助釋迦牟尼佛闡述不可思議的法門，顯現成就凈土因果的教義。三是根據觀心來闡明十種功德。一是出身高貴，就是正觀順應教義，契合真理而產生智慧。這被稱為發心，生在佛家，種性真正。二是獲得無生法忍的人，觀察三諦之理，三種迷惑不起，這就是修行。

【English Translation】 English version: Next is the Elder who transcends the world. Summarizing the ten virtues of contemplating the mind in three aspects. The fourth commentary explains the scripture. First, the ten virtues possessed externally: first, noble birth; second, high status; third, great wealth; fourth, awe-inspiring power; fifth, profound wisdom; sixth, venerable age; seventh, no faults; eighth, complete etiquette; ninth, praised by superiors; tenth, submitted to by inferiors. Possessing these ten virtues, one is called a great Elder in the world. Why are outstanding people in the country called Elders? They must be nobles. Even if they are nobles, if their rank is low, it does not match their status and reputation. Even if their status is high, if they are poor and have no wealth to bestow, they will not be respected by the world. Even if they are wealthy, if they have no favor and power, they will not be feared and respected by things. Even if they have great power, if their spiritual abilities are dim and short-sighted, they will be despised by wise people. Even if their spiritual understanding is clear and discerning, if they are young, they will not be respected by people. Even if they are old and handsome, if their inner behavior is evil, they will be despised and blamed by people. Even if their conduct is flawless, if they lack external etiquette, there is nothing to admire and love. Even if their demeanor is proper, if they cannot harmonize with superiors, their reputation will not spread far. Even if wealthy nobles sing praises, if they have no kindness, they will not be revered by their subordinates. If one possesses these ten virtues, one is called a great Elder. Second, the ten meanings internally conform to the ten virtues of the Dharmakaya (法身). Although the traces of Vimalakirti (凈名) reside in the human world, he possesses the ten virtues of the world. Therefore, the people of Vaisali (毗耶) revered him as a great Elder. However, his original nature, all kinds of virtues are exquisite and cannot be described. Briefly speaking, possessing ten virtues internally is the Elder of the Dharmakaya who transcends the world. First, when initially aspiring, one often encounters the Buddha and receives teachings, generating rational wisdom from the correct contemplation of the Middle Way, which means being born from the seed of the Dharma King. Second, accumulating merits and virtues, one attains the non-origination forbearance. Third, all kinds of good Dharma wealth are fully possessed. Fourth, possessing the ten powers and fearlessness, one subdues demons and controls external paths. Fifth, both expedient and true wisdom are fully understood. Sixth, one has long encountered all Buddhas, and contemplation and practice are pure and mature. Seventh, the three karmas of body, speech, and mind attain three faultlessnesses following wisdom. Eighth, possessing the Buddha's dignity, one's actions and demeanor can benefit all beings. Ninth, all Buddhas give predictions and praise with sincere words. Tenth, one is respected by Indra (釋梵) and Brahma (梵天), and worshiped with devotion. Possessing these ten virtues is the perfection of the Dharmakaya's virtues, so one is called the Dharmakaya Elder. Therefore, one can assist Shakyamuni Buddha in expounding the inconceivable Dharma, revealing the teachings of the cause and effect of achieving the Pure Land. Third, explaining the ten virtues based on contemplating the mind. First, noble birth means that correct contemplation conforms to the teachings, aligns with the truth, and generates wisdom. This is called aspiration, being born in the Buddha's family, with a true lineage. Second, those who attain non-origination forbearance observe the principles of the three truths, and the three delusions do not arise, which is practice.

無生忍。雖非上地觀行之心亦稱無生。故法華云。若說此經當著如來衣。如來衣者柔和忍辱心。是忍即寂滅忍。豈不得稱無生。此即位高。三大富者正觀之心三業清凈。包含三諦一心萬行富有法財。四勢力者正觀降伏愛見魔外。五智深者觀中為實雙照為權二智具足。六年耆者久種善根方修此觀。七無失者正觀心性三業無瑕。八禮備者舉足下足無非道場。乃至著僧伽梨悉皆一心。九上人咨嗟者觀行之人常為十方諸佛所贊。故法華云能持是經者諸佛皆歡喜。現無量神力嘆美持經者。十下人所敬者法華明。持經行人天龍四部皆來恭敬供養是人。當知觀行之人具凈名德同於大士。是真佛子。故法華云佛子住是地即是佛受用。常在於其中經行及坐臥。尚同長者受用豈不得名長者子也。

已曾供養下二正嘆德即為十段。釋於十德不多不少。供養諸佛者此兩句嘆第一種性真正。如世間長者姓貴也。今凈名值佛既多聞法亦廣。必如聞而行深觀實相。若發生理慧是為從佛口生從法化生得佛法分。三慧顯理天性相關名真佛子。是則生在佛家。種性真正。深殖善本者釋成種性。殖之言種。觀畢竟空種大智種。智是行本。從解生行德無不備。故大品云諸法雖空一心具足萬行。即法身初生具足眾德。

得無生忍此一句二嘆法身位高。

【現代漢語翻譯】現代漢語譯本：『無生忍』（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解），即使不是上地（高級菩薩的境界）的觀行之心，也可以稱為『無生』。所以《法華經》（Lotus Sutra）說：『若說此經，當著如來衣』（如果有人宣講此經，就應該披上如來的法衣）。『如來衣』指的是柔和忍辱心。這種『忍』就是寂滅忍，難道不能稱為『無生』嗎？這指的是位高。『三大富者』指的是正觀（正確的觀察）之心和三業（身、口、意）清凈，包含三諦（空、假、中）一心萬行，富有法財。『四勢力者』指的是正觀降伏愛見（貪愛和邪見）、魔外（魔和外道）。『五智深者』指的是觀中為實（在觀照中認識到真實），雙照為權（同時以權巧方便來引導），二智（根本智和后得智）具足。『六年耆者』指的是久種善根（長期積累善行）才修此觀。『七無失者』指的是正觀心性，三業無瑕。『八禮備者』指的是舉足下足無非道場（每一個行動都符合正道）。乃至穿著僧伽梨（僧侶的袈裟）都一心不亂。『九上人咨嗟者』指的是觀行之人常為十方諸佛所贊。所以《法華經》說能持是經者，諸佛皆歡喜，現無量神力嘆美持經者。『十下人所敬者』，《法華經》明示，持經行人天龍四部皆來恭敬供養是人。當知觀行之人具《維摩經》（Vimalakirti Sutra）之德，同於大士（偉大的菩薩）。是真佛子。故《法華經》云：『佛子住是地，即是佛受用，常在於其中，經行及坐臥』。尚且同長者受用，豈不得名長者子也。

『已曾供養』以下兩句是正式讚歎功德，分為十段，解釋這十種功德不多也不少。『供養諸佛者』這兩句讚歎第一種性真正。如同世間的長者，姓氏尊貴。如今維摩詰（Vimalakirti）親近的佛很多，聽聞的佛法也很廣。必定是如聞而行，深觀實相。如果發生理慧（對真理的智慧），這是從佛口生，從法化生，得到佛法的一部分。三慧（聞慧、思慧、修慧）顯理，天性相關，名為真佛子。這就是生在佛家，種性真正。『深殖善本者』解釋成就種性。『殖』的意思是種植。觀畢竟空，種大智種。智慧是行（實踐）的根本。從理解產生行動，功德無不具備。所以《大品般若經》（Mahaprajnaparamita Sutra）說，諸法雖空，一心具足萬行。即法身（Dharmakaya，佛的法性之身）初生，具足眾德。

『得無生忍』這一句是第二種讚歎，讚歎法身位高。

【English Translation】 English version: 'Anutpattika-dharma-kshanti' (無生忍, profound understanding of the non-arising and non-ceasing of all dharmas), even if it is not the mind of contemplation and practice of the higher grounds (the realm of advanced Bodhisattvas), can also be called 'anutpattika' (無生, non-arising). Therefore, the 'Lotus Sutra' (法華經) says: 'If one speaks this sutra, one should wear the Tathagata's robe' (若說此經，當著如來衣). The 'Tathagata's robe' refers to the gentle and patient mind. This 'patience' is the patience of nirvana, can it not be called 'anutpattika'? This refers to high position. 'The three wealthy ones' (三大富者) refers to the mind of right contemplation (正觀) and the purity of the three karmas (三業, body, speech, and mind), containing the three truths (三諦, emptiness, provisional existence, and the middle way), one mind and myriad practices, rich in Dharma wealth. 'The four powerful ones' (四勢力者) refers to right contemplation subduing love and views (愛見, attachment and wrong views), demons and externalists (魔外, demons and heretics). 'The five wise ones' (五智深者) refers to the reality in contemplation (觀中為實), simultaneously illuminating as expedient (雙照為權), the two wisdoms (二智, fundamental wisdom and acquired wisdom) are complete. 'The six elders' (六年耆者) refers to those who have long cultivated good roots (久種善根) before cultivating this contemplation. 'The seven without loss' (七無失者) refers to right contemplation of the nature of mind, the three karmas without flaw. 'The eight with complete propriety' (八禮備者) refers to every step being a sacred place (舉足下足無非道場). Even wearing the Sanghati (僧伽梨, monastic robe) is with one-pointedness of mind. 'The nine praised by superiors' (九上人咨嗟者) refers to those who practice contemplation are always praised by the Buddhas of the ten directions. Therefore, the 'Lotus Sutra' says that those who can uphold this sutra, all Buddhas rejoice, manifesting immeasurable divine power to praise those who uphold the sutra. 'The ten respected by inferiors' (十下人所敬者), the 'Lotus Sutra' clearly states that those who uphold the sutra, gods, dragons, and the fourfold assembly all come to respectfully make offerings to this person. It should be known that those who practice contemplation possess the virtues of the 'Vimalakirti Sutra' (維摩經), and are the same as great Bodhisattvas (大士). They are true Buddha-sons. Therefore, the 'Lotus Sutra' says: 'Buddha-sons dwell in this land, which is the Buddha's enjoyment, constantly walking, sitting, and lying down in it.' They are the same as elders in enjoyment, can they not be called sons of elders?

The following two sentences from 'Having already made offerings' (已曾供養) are formal praises of merit, divided into ten sections, explaining these ten kinds of merit neither too much nor too little. 'Those who have made offerings to all Buddhas' (供養諸佛者), these two sentences praise the first kind of true lineage. Just like the elders in the world, their surnames are noble. Now Vimalakirti (維摩詰) has been close to many Buddhas, and has heard the Dharma extensively. He must practice as he has heard, deeply contemplating the true nature of reality. If the wisdom of principle arises, this is born from the Buddha's mouth, transformed from the Dharma, and obtains a portion of the Buddha's Dharma. The three wisdoms (三慧, wisdom of hearing, wisdom of thinking, wisdom of cultivation) manifest principle, and their nature is related, called true Buddha-sons. This is being born in the Buddha's family, the lineage is truly genuine. 'Those who have deeply planted good roots' (深殖善本者) explains the accomplishment of lineage. 'Planted' means to cultivate. Contemplate ultimate emptiness, plant the seeds of great wisdom. Wisdom is the root of practice. From understanding comes action, and all merits are complete. Therefore, the 'Mahaprajnaparamita Sutra' (大品般若經) says that although all dharmas are empty, the one mind is complete with myriad practices. That is, the Dharmakaya (法身, the Dharma body of the Buddha) is first born, complete with all virtues.

The sentence 'Obtaining Anutpattika-dharma-kshanti' (得無生忍) is the second praise, praising the high position of the Dharmakaya.

如世長者位高也。所以然者。圓教初住一地具足諸地功德。此義猶通。今凈名或云金粟如來。已得上寂滅忍。或云位居等覺得中寂滅忍。或云位居法雲得下寂滅忍。若居中下無明已斷。但有微習不能牽生名無生忍。即位高也。所以不受寂滅忍名者。正為讓佛。但無生忍也。

辨才至總持此三句是三嘆三業功德。法身之德四辨法財亦復無量。如世長者之大富也。辨才是口無礙。辨能攝一切口業功德法才。遊戲神通即身業。攝一切身業功德。逮諸總持即諸陀羅尼總持一切意業功德及餘一切功德法財。

獲無所畏降魔勞怨。此二句是四嘆外用無怯。如世長者有威勢也。何者十力無畏降魔制外。魔即四魔八魔十魔如上說。勞怨者魔有塵勞之力。能害菩薩智度母善權父諸善法親。故名勞怨。

入深至利鈍此八句是五嘆二智。如世長者有深智也。前四句正嘆后四句釋嘆。入深法門即嘆實智。不二法門實理甚深唯佛究盡故名深法。善於智度即到彼岸邊底嘆實智也。通達方便大愿成就二句嘆權智。權智善巧能成大愿。大愿成就方便用成。明瞭眾生心之所趣此二句釋嘆實智。一切眾生皆有佛性。凡有心者悉得菩提。如流趣海。又能分別諸根利鈍。此兩句釋嘆權智。眾生根有利鈍不同。而能善巧逗機令得悟解即是方便。

【現代漢語翻譯】現代漢語譯本：正如世間的長者地位崇高一樣。這是因為，圓教初住位的菩薩，在一地就具足了所有地的功德。這個道理是相通的。現在《維摩經》或者說維摩詰是金粟如來，已經證得上寂滅忍；或者說他的地位等同於覺者，證得中寂滅忍；或者說他的地位等同於法雲地的菩薩，證得下寂滅忍。如果處於中下位，無明已經斷除，但還有細微的習氣，不能再牽引產生新的生死，這稱為無生忍，也就是地位崇高。之所以不接受寂滅忍這個名稱，正是爲了謙讓佛陀，所以只說是無生忍。辨才至總持這三句是第三次讚歎身口意三業的功德。法身的功德，四種辯才和法財也是無量的，就像世間長者非常富有一樣。辨才是指口才無礙，能總攝一切口業的功德法財。遊戲神通是指身業，總攝一切身業的功德。逮諸總持是指各種陀羅尼，總持一切意業的功德以及其他一切功德法財。獲無所畏降魔勞怨這兩句是第四次讚歎對外運用時毫無畏懼。就像世間的長者具有威勢一樣。什麼是十力無畏？就是降伏魔障，制服外道。魔就是四魔、八魔、十魔，如前面所說。勞怨是指魔有塵勞的力量，能損害菩薩的智慧、度母、善巧方便的父親以及各種善法親友，所以稱為勞怨。入深至利鈍這八句是第五次讚歎實智和權智。就像世間的長者具有深刻的智慧一樣。前四句是正面讚歎，后四句是解釋讚歎。入深法門是讚歎實智。不二法門，其中的真實道理非常深奧，只有佛才能徹底究竟，所以稱為深法。善於智度，即到達彼岸的邊底，也是讚歎實智。通達方便，大愿成就這兩句是讚歎權智。權智善巧，能成就大愿。大愿成就，是方便運用的結果。明瞭眾生心之所趣這兩句是解釋讚歎實智。一切眾生都有佛性，凡是有心的都能證得菩提，就像河流歸向大海一樣。又能分別眾生的根器利鈍，這兩句是解釋讚歎權智。眾生的根器有利鈍不同，而菩薩能善巧地適應眾生的根機，使他們得以領悟理解，這就是方便。

【English Translation】 English version: Just as a wealthy elder in the world holds a high position. The reason for this is that a Bodhisattva at the initial stage of the Perfect Teaching (圓教初住, Yuán jiào chū zhù) possesses the merits of all stages within that one stage. This principle is consistent. Now, the Vimalakirti Sutra either states that Vimalakirti (凈名, Jìng míng) is the Golden粟 Tathagata (金粟如來, Jīn sù rúlái), who has already attained the highest quiescence endurance (上寂滅忍, Shàng jìmiè rěn); or that his position is equivalent to an enlightened being, having attained the middle quiescence endurance (中寂滅忍, Zhōng jìmiè rěn); or that his position is equivalent to a Bodhisattva of the Dharma Cloud Ground (法雲, Fǎ yún), having attained the lower quiescence endurance (下寂滅忍, Xià jìmiè rěn). If one is at the middle or lower level, ignorance (無明, Wú míng) has already been severed, but there are still subtle habitual tendencies that cannot lead to new births, which is called non-arising endurance (無生忍, Wú shēng rěn), meaning a high position. The reason why he does not accept the name of quiescence endurance is precisely to defer to the Buddha, so he only speaks of non-arising endurance. The three phrases 'eloquence to total retention' (辨才至總持, Biàn cái zhì zǒng chí) are the third praise of the merits of the three karmas of body, speech, and mind. The merits of the Dharmakaya (法身, Fǎ shēn), the four kinds of eloquence (四辨, Sì biàn) and Dharma wealth (法財, Fǎ cái) are also immeasurable, just like the great wealth of a worldly elder. 'Eloquence' (辨才, Biàn cái) refers to unimpeded eloquence, which can encompass all the merits and Dharma wealth of speech karma. 'Playful supernatural powers' (遊戲神通, Yóuxì shéntōng) refers to body karma, encompassing all the merits of body karma. 'Attaining all total retentions' (逮諸總持, Dǎi zhū zǒng chí) refers to all Dharanis (陀羅尼, Tuó luóní), encompassing all the merits of mind karma and all other merits and Dharma wealth. The two phrases 'obtaining fearlessness, subduing the toils and resentments of demons' (獲無所畏降魔勞怨, Huò wú suǒ wèi xiáng mó láo yuàn) are the fourth praise of fearlessness in external application. Just like a worldly elder has power and influence. What are the ten powers and fearlessness? It is subduing demons and controlling external paths. Demons are the four demons, eight demons, and ten demons, as mentioned above. 'Toils and resentments' (勞怨, Láo yuàn) means that demons have the power of defilements (塵勞, Chén láo), which can harm the wisdom of Bodhisattvas, the Mother of Liberation, the skillful means of the Father, and all virtuous Dharma relatives, hence the name 'toils and resentments'. The eight phrases 'entering the profound to sharpness and dullness' (入深至利鈍, Rù shēn zhì lì dùn) are the fifth praise of the two wisdoms. Just like a worldly elder has profound wisdom. The first four phrases are direct praise, and the last four phrases are explanatory praise. 'Entering the profound Dharma gate' (入深法門, Rù shēn fǎ mén) is praising the real wisdom (實智, Shí zhì). The non-dual Dharma gate (不二法門, Bù èr fǎ mén), the true principle within it is very profound, and only the Buddha can thoroughly understand it, hence the name 'profound Dharma'. 'Good at wisdom and crossing over' (善於智度, Shànyú zhì dù), that is, reaching the edge of the other shore, is also praising real wisdom. 'Understanding skillful means, great vows accomplished' (通達方便大愿成就, Tōngdá fāngbiàn dà yuàn chéngjiù) these two phrases are praising expedient wisdom (權智, Quán zhì). Expedient wisdom is skillful and can accomplish great vows. The accomplishment of great vows is the result of the application of skillful means. 'Clearly understanding where the minds of beings are directed' (明瞭眾生心之所趣, Míngliǎo zhòngshēng xīn zhī suǒ qù) these two phrases are explanatory praise of real wisdom. All beings have Buddha-nature (佛性, Fó xìng), and all those with minds can attain Bodhi (菩提, Pútí), just like rivers flowing to the sea. 'And being able to distinguish the sharpness and dullness of beings' faculties' (又能分別諸根利鈍, Yòu néng fēnbié zhū gēn lì dùn) these two phrases are explanatory praise of expedient wisdom. Beings' faculties have differences in sharpness and dullness, and Bodhisattvas can skillfully adapt to beings' faculties, enabling them to understand and comprehend, which is expedient means.

久于至大乘此三句六嘆修行積久見理分明。如世長者年耆見久。故法華明文殊已曾久值諸佛修學積劫。此亦如是。故言純熟。決定大乘者見理分明能師子吼。師子吼者說諸眾生悉有佛性。佛性者大經云即大乘也。

諸有所作能善思量。此二句七嘆三業隨智慧行得三無失。如世長者內行無過。何者一切所作皆是三業能善思量。若作前智后失不可追。今前智後作無差機失。即三業隨智慧行得三無失。

住佛威儀心如大海。此兩句是八嘆形心兩稱。形則進止得儀心則含弘無隔。如世長者禮儀備足有大人之懷。又住佛威儀者如十地菩薩學佛像王回視等。舉足下足有所運為無非佛事。有言具佛相好也。今言能如佛不起滅定現諸威儀普利一切。心大如海者大經明海有八不思議。佛法亦爾具出彼經。今言菩薩無緣大慈含容一切心無取相。是故不增。雖觀諸法畢竟空寂而不捨眾生。故名不減。猶如大海眾流常入而不增。沃燋常煎而不減。故言心大如海。

諸佛咨嗟此一句是九明諸佛稱歎。如世長者為天王上人之所嘆美。大士既具諸德又稱物緣。故為諸佛之所嗟嘆。

弟子釋梵世主所敬。此兩句是十嘆大士內德既充外堪師軌恩被必深。故為敬仰。如世長者民下所崇。弟子者謂。諸聲聞釋梵世主者即欲色

【現代漢語翻譯】現代漢語譯本『久于至大乘此三句六嘆修行積久見理分明。』就像世間的長者，因為年紀大了，見識也多，所以能明辨事理。《法華經》中明確提到文殊菩薩早已值遇諸佛，修學了無數劫。這裡也是同樣的道理，所以說修行『純熟』。『決定大乘者見理分明能師子吼』，意思是見解透徹，能發出獅子般的吼聲。『師子吼』是指宣說一切眾生都具有佛性。所謂『佛性』，《大般涅槃經》中說就是大乘。

『諸有所作能善思量。此二句七嘆三業隨智慧行得三無失。』就像世間的長者，內在行為沒有過失。為什麼呢？因為一切所作所為都是身、口、意三業，能夠善於思量。如果做事之前沒有智慧，事後後悔也來不及了。現在是事前有智慧，事後行動沒有差錯和失誤，這就是三業隨著智慧而行，得到身、口、意三無失。

『住佛威儀心如大海。此兩句是八嘆形心兩稱。形則進止得儀心則含弘無隔。』就像世間的長者，禮儀完備，有大人一樣的胸懷。『住佛威儀』，比如十地菩薩學習佛的象王回視等威儀，舉手投足，一舉一動，無不是佛事。有人說這是具足佛的相好。現在說的是能夠像佛一樣，在不生不滅的禪定中顯現各種威儀，普遍利益一切眾生。『心大如海』，《大般涅槃經》中說大海有八種不可思議的特性，佛法也是如此，具體內容可以參考該經。現在說的是菩薩具有無緣大慈，包容一切，心中沒有分別取捨的念頭，所以不會增加什麼。雖然觀察諸法畢竟空寂，但不捨棄眾生，所以也不會減少什麼。就像大海，各種河流不斷流入，但不會因此增加；被火燒烤也不會減少。所以說『心大如海』。

『諸佛咨嗟此一句是九明諸佛稱歎。』就像世間的長者，受到天王和上人的讚美。大士既具備各種德行，又能應和各種因緣，所以受到諸佛的讚歎。

『弟子釋梵世主所敬。此兩句是十嘆大士內德既充外堪師軌恩被必深。故為敬仰。』就像世間的長者，受到民眾的崇敬。『弟子』指的是諸聲聞，『釋梵世主』指的是欲界和色界的天主。

【English Translation】 English version 『久于至大乘此三句六嘆修行積久見理分明 (Jiu yu zhi da cheng ci san ju liu tan xiu xing ji jiu jian li fen ming).』 These three sentences praise the prolonged practice leading to clear understanding of principles. It's like an elder in the world who, due to age and experience, has clear discernment. The Lotus Sutra explicitly states that Manjushri (文殊, Wenshu) had long encountered Buddhas and cultivated for countless kalpas. This is similar, hence the term 『pure and mature (純熟, chunshu).』『決定大乘者見理分明能師子吼 (Jue ding da cheng zhe jian li fen ming neng shizi hou)』 means having a clear understanding of principles and being able to roar like a lion. 『Lion's roar (師子吼, shizi hou)』 refers to proclaiming that all beings possess Buddha-nature (佛性, foxing). 『Buddha-nature,』 according to the Nirvana Sutra (大般涅槃經, Da ban niepan jing), is the Great Vehicle (大乘, dacheng).

『諸有所作能善思量 (Zhu you suo zuo neng shan si liang). 此二句七嘆三業隨智慧行得三無失.』 These two sentences praise the three karmas (三業, sanye) following wisdom, resulting in the attainment of the three non-losses. It's like an elder in the world whose inner conduct is without fault. Why? Because all actions are the three karmas, and one is able to contemplate them well. If one lacks wisdom before acting and regrets it afterward, it's too late. Now, with wisdom before action, there are no mistakes or losses, which means the three karmas follow wisdom, resulting in the three non-losses.

『住佛威儀心如大海 (Zhu fo weiyi xin ru dahai). These two sentences praise the harmony of form and mind. The form is dignified in movement, and the mind is inclusive and without separation. It's like an elder in the world who is complete in etiquette and has the heart of a great person. 『Dwelling in the Buddha's demeanor (住佛威儀, zhu fo weiyi)』 refers to, for example, the tenth-ground Bodhisattva (十地菩薩, shidi pusa) learning the Buddha's elephant-king-like gaze, etc. Every movement, every action, is nothing but Buddha-work. Some say this is possessing the Buddha's marks and characteristics. Now it means being able to manifest various dignified behaviors in the unarising and unceasing samadhi, universally benefiting all beings. 『The mind is as vast as the sea (心大如海, xin da ru hai),』 the Nirvana Sutra states that the sea has eight inconceivable qualities, and so does the Buddha-dharma; details can be found in that sutra. Now it means that the Bodhisattva has causeless great compassion, encompassing all, with no discriminating thoughts, so nothing is added. Although observing that all dharmas are ultimately empty and still, one does not abandon sentient beings, so nothing is diminished. Just like the sea, various rivers constantly flow into it without increasing it, and it is constantly scorched without decreasing it. Hence, 『the mind is as vast as the sea.』

『諸佛咨嗟 (Zhu fo zizha) This sentence is the ninth, clarifying the praise of all Buddhas. It's like an elder in the world who is praised by heavenly kings and superiors. The great being possesses all virtues and responds to all conditions, hence being praised by all Buddhas.

『弟子釋梵世主所敬 (Dizi Shi Fan shizhu suo jing). These two sentences are the tenth, praising the great being whose inner virtues are abundant and outwardly capable of being a teacher, whose grace is deeply bestowed, hence being revered. It's like an elder in the world who is revered by the people. 『Disciples (弟子, dizi)』 refers to the Shravakas (聲聞, shengwen), and 『Shakra (釋, Shi), Brahma (梵, Fan), and world-lords (世主, shizhu)』 refers to the lords of the desire realm (欲界, yujie) and form realm (色界, sejie).

界主。主既歸心臣民之眾莫不咸敬。

欲度下二明形益方便文為三。一標益物處．二正明益物．三結初明處者。大士將欲助佛闡揚大道方便度脫眾生。故居廣嚴之國。即是品之來意如文資財下二正明益物之事文為三。初六句明心密。二從雖為下九句明身密。三從一切下二十句明口密。初六句約六度攝物。此是從本垂跡下二十九句皆是跡同凡俗。因跡顯本。問何以心密是垂跡身口是顯本。答六度身心其理深隱。涉化方便隨機有事。身口一往同俗。若求其致方知表本。今初從本垂跡益物顯本。皆約六度。六度即波羅蜜滿足之身。三身三德不縱不橫如世伊字。

資財無量攝諸貧民者。舊解多雲。資財只是世間財帛貧民只是世間貧人。若爾此與凡俗行施何殊。豈足嘆凈名垂跡善巧攝物來生四土。今言財有事理。事則可知。理即真理善法財也。故文云法王法力超群生常以法財施一切。以四教法財施於一切。即檀度具足法界故言無量。攝諸貧民者非但世間貧民。因財攝來以道教詔。今言貧民者也。七種方便皆是貧民。當知皆是如來方便密語。若是底下凡夫貧民以世財帛。或以戒善而攝取之。若二乘窮子幼稚舍父求衣食者。以三藏鹽醋米麵一日之價生滅法財而攝取之。二乘為富比于菩薩猶貧法財。故法華云自念貧事我無

【現代漢語翻譯】現代漢語譯本：『界主（leader of the world）。主（leader）既然歸順，臣民之眾沒有不敬佩的。』

想要闡述下二明形（the second of the two forms of manifestation）的利益和方便，分為三部分。一是標明利益之處，二是正式闡明利益，三是總結最初闡明之處。大士（Mahasattva）將要幫助佛陀（Buddha）闡揚大道，方便度脫眾生，所以居住在廣嚴國（Vaisali）。這就是這一品的來意。如下文『資財』等，是闡明利益之事，分為三部分。最初六句闡明心密（mind secret），二是『雖為』以下九句闡明身密（body secret），三是『一切』以下二十句闡明口密（speech secret）。最初六句用六度（Six Perfections）來攝受眾生。這是從本垂跡（manifestation from the origin），以下二十九句都是跡同凡俗（traces are the same as ordinary people），因跡顯本（manifesting the origin through the traces）。問：為什麼心密是垂跡，而身口是顯本？答：六度身心，其理深隱，涉化方便，隨機應事，身口一往同俗，若求其致，方知表本。現在最初是從本垂跡利益眾生，顯現根本，都是圍繞六度。六度就是波羅蜜（paramita，perfection）滿足之身，三身（Trikaya，three bodies of Buddha）三德（three virtues）不縱不橫，如世間的伊字。

『資財無量攝諸貧民（limitless wealth to gather all the poor people）』。舊的解釋大多認為，資財只是世間的財帛，貧民只是世間的貧人。如果這樣，這與凡俗之人行佈施有什麼區別？又怎麼能讚歎維摩詰（Vimalakirti）垂跡善巧攝受眾生，來生四土（four lands）呢？現在說財有事理。事則可知，理即真理善法財也。所以經文說『法王法力超群生，常以法財施一切（the Dharma King's power surpasses all beings, and he always uses the Dharma wealth to give to all）』。以四教法財施於一切，即檀度（dana-paramita，perfection of giving）具足法界，所以說無量。攝諸貧民，非但世間貧民，因財攝來以道教詔。現在說的貧民，七種方便都是貧民。應當知道都是如來（Tathagata）方便密語。如果是底下的凡夫貧民，以世間財帛，或以戒善而攝取之。如果二乘（two vehicles）窮子幼稚，舍父求衣食者，以三藏（Tripitaka）鹽醋米麵一日之價生滅法財而攝取之。二乘為富，比于菩薩（Bodhisattva）猶貧法財，所以《法華經》（Lotus Sutra）說『自念貧事我無』

【English Translation】 English version: 'World Lord (leader of the world). Now that the Lord (leader) has returned to his heart, all the subjects and people are filled with respect.'

Wanting to elaborate on the benefits and expedient means of the second of the two forms of manifestation, it is divided into three parts. The first is to mark the place of benefit, the second is to formally explain the benefit, and the third is to summarize the initial explanation. The Mahasattva (Great Being) is about to help the Buddha (Enlightened One) to expound the Great Way and conveniently deliver all living beings, so he lives in the country of Vaisali (Magnificent Adornment). This is the intention of this chapter. As in the following text 'wealth', etc., it is to explain the matter of benefit, divided into three parts. The first six sentences explain the mind secret, the second nine sentences from 'although' explain the body secret, and the third twenty sentences from 'all' explain the speech secret. The first six sentences use the Six Perfections (Six Paramitas) to gather all living beings. This is the manifestation from the origin, and the following twenty-nine sentences are all traces are the same as ordinary people, manifesting the origin through the traces. Question: Why is the mind secret the manifestation, and the body and speech are the manifestation of the origin? Answer: The Six Perfections of body and mind, its principle is deeply hidden, involving transformation and convenience, responding to events at any time, body and speech are the same as ordinary people at first glance, if you seek its essence, you will know the expression of the origin. Now, the first is to benefit all living beings from the manifestation of the origin, and to manifest the root, all around the Six Perfections. The Six Perfections are the body of perfection of paramita, the three bodies (Trikaya, three bodies of Buddha) and three virtues are neither vertical nor horizontal, like the letter 'I' in the world.

'Limitless wealth to gather all the poor people'. The old explanations mostly believe that wealth is only worldly wealth, and the poor people are only worldly poor people. If so, what is the difference between this and the almsgiving of ordinary people? How can we praise Vimalakirti (Pure Name) for skillfully gathering all living beings and being born in the four lands? Now it is said that wealth has both matter and principle. The matter can be known, and the principle is the wealth of true Dharma. Therefore, the scripture says 'The Dharma King's power surpasses all beings, and he always uses the Dharma wealth to give to all'. Giving to all with the wealth of the Four Teachings, that is, the perfection of giving (dana-paramita) is complete in the Dharma realm, so it is said to be limitless. Gathering all the poor people, not only the worldly poor people, but also those who are gathered by wealth and taught by the Way. Now the poor people mentioned are the seven kinds of expedient means are all poor people. It should be known that they are all the secret words of the Tathagata (Thus Come One). If it is the ordinary poor people at the bottom, they are gathered with worldly wealth, or with precepts and goodness. If the poor children of the Two Vehicles (two vehicles) are young and seek food and clothing from their father, they are gathered with the Dharma wealth of the Tripitaka (Three Baskets) salt, vinegar, rice, and noodles for one day's price. The Two Vehicles are rich, but compared to the Bodhisattva (Enlightenment Being), they are still poor in Dharma wealth, so the Lotus Sutra says 'I think of my poverty and I have nothing'

此物。菩薩三祇功德雖復無量比聲聞為富。並通菩薩猶是貧民。通無生諦理諸度法財自以為富。比于別教猶是貧民。別教歷別修無量諦理。諸波羅蜜法財無量自以為富。比于圓教猶是貧民。圓教三諦無作諦理諸波羅蜜法財圓足。金剛寶藏無有缺減乃名為富。故純陀自嘆貧于無上法之財寶。若得無作方是無上法財。大士法身住于非慳非施圓滿之檀。能起四教法施之財攝七種貧民。乃至圓教善根未發亦是貧民。如純陀也。以四法財攝取眾生令生四土。此是垂跡引物還本。又約頓漸不定秘密四種法施攝取眾生。成菩薩行令生凈土。凈名成佛佈施所攝眾生來生其國。故知此言扶成前品。佛說佈施是菩薩凈土一切能捨眾生來生其國。豈可不用佛國為宗。若約觀心者。今之四眾其有能住一心三觀。不見慳施慈悲利物拯濟貧乏。興福供養隨喜獎成。若是長者一村行施因施說法。受施之徒感恩慕德歸心受化慳吝漸微。亦學施主舍財修福。若在令長住正觀心財施法施。則一管貧民歸心受化慳心自息亦能捨財。乃至天王帝王住正觀心。不見慳施慈愛貧民恩慧分施。因為巧說四教法門。四眾荷恩歸心受道亦皆能施。譬如一燈燃百千燈冥者皆明明終不絕。是為四眾帝王長者住檀無盡燈法門攝眾生也。是諸所攝於未來世還為眷屬同生凈土。值佛聞

【現代漢語翻譯】此物。菩薩（Bodhisattva，指追求覺悟的修行者）經歷三大阿僧祇劫所修的功德，雖然已經無量無邊，比聲聞（Śrāvaka，指聽聞佛法而證悟的修行者）要富足。但即使是通達菩薩道的修行者，仍然算是貧民。通達無生之諦（Anutpāda-dharma-kṣānti，指對事物不生不滅的真理的領悟）的道理，擁有各種度化眾生的法財，自認為富足，但相比于別教（Prthag-jana，指區別于圓教的一種教義）的修行者，仍然是貧民。別教修行者經歷不同的階段，修習無量的諦理，擁有無量的波羅蜜（Pāramitā，指到達彼岸的方法，如佈施、持戒等）法財，自認為富足，但相比于圓教（Perfect Teaching）的修行者，仍然是貧民。圓教修行者通達空、假、中三諦（Tri-satya，指一切事物的三種真實狀態）無作之諦的道理，擁有圓滿充足的波羅蜜法財，如同金剛寶藏一樣沒有缺失，才稱得上是真正的富足。所以純陀（Cunda）自嘆自己缺乏無上佛法的財寶。如果能夠證得無作之諦，才是擁有無上的法財。大士（Mahāsattva，指偉大的菩薩）的法身（Dharmakāya，指佛的真理之身）安住于非慳吝非佈施的圓滿之檀（Dāna，指佈施），能夠發起四教（Four Teachings）的法施之財，攝受七種貧民。乃至圓教的善根尚未生髮，也仍然是貧民，就像純陀一樣。用四種法財攝取眾生，使他們往生四土（Four Lands）。這是佛菩薩垂跡應化，引導眾生迴歸本源。又可以從頓、漸、不定、秘密四種法施來攝取眾生，成就菩薩的修行，使他們往生凈土。凈名（Vimalakīrti，指維摩詰）成佛時，通過佈施所攝受的眾生都往生到他的佛國。所以知道這句話是爲了扶助和成就前面的品。佛說佈施是菩薩的凈土，一切能夠捨棄的眾生都可以往生到他的佛國。怎麼可以不用佛國作為根本宗旨呢？如果從觀心的角度來說，現在的四眾弟子（指比丘、比丘尼、優婆塞、優婆夷）中，如果有人能夠安住於一心三觀，就不會有慳吝和佈施的分別，會以慈悲心利益眾生，救濟貧困，興建福業，供養三寶，隨喜讚歎他人的功德。如果是地方上的長者，在一個村莊里施行佈施，並且因為佈施而說法，接受佈施的人感恩戴德，歸心向化，慳吝之心逐漸減少，也會學習施主舍財修福。如果在位的官員能夠安住于正觀，以心財和法財來佈施，那麼他所管轄的貧民就會歸心向化，慳吝之心自然止息，也能捨財行善。乃至天王、帝王能夠安住于正觀，就不會有慳吝和佈施的分別，會慈愛貧民，施以恩惠，並且巧妙地宣說四教的法門，四眾弟子承受恩惠，歸心向道，也都能行佈施。譬如一盞燈可以點燃成百上千盞燈，黑暗的地方都會變得光明，光明永遠不會斷絕。這就是四眾弟子、帝王、長者安住于檀無盡燈法門，攝受眾生。這些被攝受的眾生，在未來世還會成為眷屬，一同往生凈土，值遇佛陀，聽聞佛法。

【English Translation】 This thing. Although the merit and virtue of a Bodhisattva (a being who seeks enlightenment) accumulated over three Asankhya kalpas (immeasurable eons) are immeasurable and richer than that of a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings), even a Bodhisattva who understands the Bodhisattva path is still considered a poor person. One who understands the principle of Anutpāda-dharma-kṣānti (the realization of the truth of non-origination and non-cessation), possessing various Dharma-treasures to liberate beings, may consider oneself wealthy, but compared to the practitioners of the Prthag-jana (Distinct Teaching), one is still poor. The practitioners of the Prthag-jana, through different stages, cultivate immeasurable truths and possess immeasurable Pāramitā (perfections, such as generosity, morality, etc.) Dharma-treasures, considering themselves wealthy, but compared to the practitioners of the Perfect Teaching, they are still poor. The practitioners of the Perfect Teaching understand the principle of the non-active truth of the three truths (Tri-satya, the three aspects of reality: emptiness, provisional existence, and the middle way), possessing complete and sufficient Pāramitā Dharma-treasures, like a Vajra treasure without any deficiency, and are thus called truly wealthy. Therefore, Cunda lamented his lack of the supreme Dharma-treasures. Only by attaining the non-active truth can one possess the supreme Dharma-treasure. The Dharmakāya (the body of truth) of a Mahāsattva (a great Bodhisattva) abides in the perfect Dāna (generosity) that is neither stingy nor generous, capable of initiating the Dharma-treasure of the Four Teachings (Four Teachings), embracing the seven types of poor people. Even if the roots of goodness of the Perfect Teaching have not yet arisen, one is still poor, like Cunda. Using the four Dharma-treasures to embrace sentient beings, enabling them to be reborn in the Four Lands (Four Lands). This is the Buddha and Bodhisattvas manifesting in the world, guiding sentient beings back to their origin. Furthermore, one can use the four types of Dharma-giving—sudden, gradual, uncertain, and secret—to embrace sentient beings, accomplish the practice of the Bodhisattva, and enable them to be reborn in the Pure Land. When Vimalakīrti (Pure Name) attains Buddhahood, the sentient beings embraced through generosity are all reborn in his Buddha-land. Therefore, know that this statement is to support and accomplish the previous chapter. The Buddha said that generosity is the Pure Land of the Bodhisattva, and all sentient beings who can give can be reborn in his Buddha-land. How can one not use the Buddha-land as the fundamental principle? If viewed from the perspective of contemplating the mind, among the fourfold assembly (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) of today, if there is anyone who can abide in the one-mind three contemplations, they will not see the distinction between stinginess and generosity, but will benefit sentient beings with compassion, relieve the poor, build meritorious deeds, make offerings, and rejoice in and praise the merits of others. If a local elder practices generosity in a village and preaches the Dharma because of generosity, those who receive the generosity will be grateful, devoted, and transformed, and their stinginess will gradually diminish, and they will also learn from the benefactor to give wealth and cultivate merit. If an official in office can abide in right contemplation and give with mind-wealth and Dharma-wealth, then the poor people under his jurisdiction will be devoted and transformed, their stinginess will naturally cease, and they will also be able to give wealth and do good. Even a heavenly king or an emperor can abide in right contemplation, they will not see the distinction between stinginess and generosity, but will love the poor and give them grace, and skillfully expound the Dharma of the Four Teachings. The fourfold assembly, receiving grace, will be devoted to the path and will all be able to give. It is like one lamp lighting hundreds and thousands of lamps, and all the dark places will become bright, and the light will never be extinguished. This is how the fourfold assembly, emperors, and elders abide in the inexhaustible lamp Dharma-gate of generosity, embracing sentient beings. These sentient beings who are embraced will become family members in future lives, be reborn together in the Pure Land, encounter the Buddha, and hear the Dharma.

經正慧開發。是諸施主得無生忍。于有緣之國示成正覺。昔佈施所攝皆來其國修三乘道。若聞法華同入佛乘。此即凈名大士何處更往毗耶。

奉戒清凈攝諸毀禁。凈名法身住非持非犯滿足尸羅三德之身。能以方便十種戒藏攝諸毀禁。先以十善五戒攝於人天。次以律儀攝毀不缺等四。次以生無生正語業命攝毀隨道無著。次以無量三正攝毀聖所贊自在。次以無作三正攝毀具足隨定。餘人未得非持非犯皆名為毀。故大經云唯佛一人具凈戒餘人皆名污戒者。此諸眾生既蒙戒攝。以不毀禁成菩薩行隨行戒善。凈名成佛時戒善所攝眾生來生其國。上文云持戒是菩薩凈土。菩薩成佛時持戒眾生來生其國。約觀心者今佛弟子四眾貴賤能修三觀一心。住此觀心不見持犯。慈悲利物凈持禁戒。持戒有德為物所歸。示以法門。若是長者令長洲主國君能持齋戒。則一鄉一縣一洲一國臣民四眾自然息惡而修戒善。是則不言而化。以四種凈土之因修四教道。自住尸羅無盡燈法門攝諸眾生。是諸所攝於未來世還為眷屬。余如施中。下四度觀心準此可知。

以忍調行攝諸恚怒。凈名住非恚非忍羼提三德滿足之身。能示住伏順無生寂滅。方便調四恚怒眾生各離嗔恚成菩薩行。凈名成佛之時忍辱所攝眾生來生其國扶成佛國。及諸義準前。

【現代漢語翻譯】現代漢語譯本：通過正慧的開發，這些施主獲得了無生法忍（對事物不生不滅的深刻理解）。在與他們有緣分的國度示現成佛。過去因佈施所攝受的眾生，都來到這個佛國修習三乘佛法。如果聽聞《法華經》，就能一同進入佛乘。這位維摩詰大士又何必再去毗耶離城呢？

奉持戒律清凈，就能攝受那些毀犯禁戒的人。維摩詰的法身安住于非持戒也非毀戒的狀態，圓滿了尸羅（戒律）的三種功德之身。能夠以方便法門，用十種戒藏來攝受那些毀犯禁戒的人。首先用十善業和五戒來攝受人天道的眾生；其次用律儀來攝受毀犯四種根本戒的人，使他們不再有缺犯；再次用生、無生、正語、業、命來攝受那些因隨順道而沒有執著的人；再次用無量三正來攝受那些毀犯聖人所讚歎的自在戒的人；再次用無作三正來攝受那些毀犯具足隨定戒的人。其他人沒有達到非持戒非毀戒的境界，都可以稱為毀戒。所以《大般涅槃經》說，只有佛陀一人具足清凈戒，其餘的人都可以稱為污戒。這些眾生既然蒙受戒律的攝受，就能以不毀犯禁戒來成就菩薩的修行，隨順奉行戒善。維摩詰成佛的時候，被戒善所攝受的眾生會來到他的佛國。上文說，持戒是菩薩的凈土。菩薩成佛的時候，持戒的眾生會來到他的佛國。從觀心的角度來說，現在的佛弟子，無論貴賤，如果能夠修習三觀一心，安住于這種觀心中，就看不到持戒和毀戒的分別。以慈悲心利益眾生，就是清凈地持守禁戒。持戒有功德，能為眾生所歸依。為他們開示佛法。如果是長者，能讓一個洲、一個國家的主君能夠持齋守戒，那麼一個鄉、一個縣、一個洲、一個國家的臣民和四眾弟子自然就會停止作惡而修習戒善。這就是不言而化。以四種凈土的因，修習四教的道。自己安住于尸羅無盡燈的法門，攝受一切眾生。這些被攝受的眾生，在未來世還會成為眷屬。其餘的就像佈施一樣。下面的四度觀心可以依此類推。

以忍辱調伏行為，就能攝受那些嗔恚憤怒的人。維摩詰安住于非嗔恚也非忍辱的狀態，圓滿了羼提（忍辱）的三種功德之身。能夠示現安住、降伏、順從無生寂滅的境界，方便調伏四種嗔恚憤怒的眾生，使他們各自遠離嗔恚，成就菩薩的修行。維摩詰成佛的時候，被忍辱所攝受的眾生會來到他的佛國，扶助成就佛國。以及其他的意義，可以參照前面的內容。

【English Translation】 English version: Through the development of Right Wisdom, these benefactors attain the Anutpattika-dharma-kshanti (忍, acceptance of the non-arising of all dharmas). They manifest enlightenment in the lands with which they have affinity. Those beings who were previously embraced by their generosity all come to that Buddha-land to cultivate the Three Vehicles. If they hear the Lotus Sutra, they will all enter the Buddha Vehicle together. Why would the great Bodhisattva Vimalakirti need to go to Vaishali again?

By upholding the precepts purely, one can embrace those who violate the precepts. Vimalakirti's Dharmakaya abides in a state of neither upholding nor violating, fulfilling the three virtues of Śīla (尸羅, moral discipline). He can use skillful means, with the ten treasuries of precepts, to embrace those who violate the precepts. First, he uses the ten wholesome deeds and the five precepts to embrace beings in the realms of humans and gods. Second, he uses the Pratimoksha (律儀, monastic rules) to embrace those who violate the four root precepts, enabling them to no longer have transgressions. Third, he uses the arising, non-arising, right speech, action, and livelihood to embrace those who are unattached due to following the path. Fourth, he uses the immeasurable three rightnesses to embrace those who violate the freedom praised by the sages. Fifth, he uses the non-active three rightnesses to embrace those who violate the complete Samadhi (隨定, concentration) precepts. Others who have not attained the state of neither upholding nor violating are all considered to be violating the precepts. Therefore, the Mahaparinirvana Sutra says that only the Buddha alone possesses pure precepts, while all others are said to have defiled precepts. Since these beings are embraced by the precepts, they can accomplish the practice of a Bodhisattva by not violating the precepts, following and practicing wholesome precepts. When Vimalakirti becomes a Buddha, the beings embraced by wholesome precepts will be born in his Buddha-land. The text above says that upholding the precepts is the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, the beings who uphold the precepts will be born in his Buddha-land. From the perspective of contemplating the mind, if the Buddha's disciples today, regardless of status, can cultivate the three contemplations with one mind, abiding in this contemplation, they will not see the distinction between upholding and violating. Benefiting beings with compassion is purely upholding the precepts. Upholding the precepts has merit and can be relied upon by beings. He shows them the Dharma. If he is an elder, he can enable the rulers of a continent or a country to observe fasting and precepts, then the citizens and the four assemblies of a village, a county, a continent, or a country will naturally cease evil and cultivate wholesome precepts. This is transformation without words. With the causes of the four pure lands, he cultivates the paths of the four teachings. He himself abides in the Dharma gate of the inexhaustible lamp of Śīla, embracing all beings. These beings who are embraced will become his family in future lives. The rest is like generosity. The contemplation of the lower four perfections can be understood in the same way.

By using forbearance to tame conduct, one can embrace those who are angry and wrathful. Vimalakirti abides in a state of neither anger nor forbearance, fulfilling the three virtues of Kshanti (羼提, patience). He can demonstrate abiding, subduing, and conforming to the non-arising and quiescent state, skillfully taming the four kinds of angry and wrathful beings, enabling them to each be free from anger and accomplish the practice of a Bodhisattva. When Vimalakirti becomes a Buddha, the beings embraced by forbearance will be born in his Buddha-land, supporting the accomplishment of the Buddha-land. And the other meanings can refer to the previous content.

以大精進攝諸懈怠。凈名法身住非進非怠滿足之身。以四道品各八精進攝四懈怠。來生其國。余義例前。

一心禪寂攝諸亂意。凈名法身住非定非亂三德之身。能善方便用四道品各八種定攝四種亂意。令各得八種之禪及諸禪定成菩薩行來生凈土。具如佛國品明。

以決定慧攝諸無智。凈名法身住非愚非智究竟般若三德之身。善能分別諸法相於第一義而不動。以四道品各八決定之慧攝四種無智眾生。具如佛國品明。是故菩薩從法身本地真六波羅蜜起方便跡。示行六度攝取眾生。即成就眾生凈佛國土令歸本地。並扶成佛說不思議解脫凈土教也。

雖為下九事是無言之化即是身密。行於非道通達佛道方便利物。初言雖為白衣即垂跡。而修沙門引歸本也。沙門名為無著亦名勤行。大經云如來是大沙門即是四教示沙門也。律是詮量輕重。詮量四教罪垢輕重。皆為引物歸寂光本。此無言化者。密譏出家密勸在家。言密譏者。大經云雖復染衣心猶未染者。未染四教大乘之法華。則雖是沙門名為白衣。密勸者。何須染服。但令染心立沙門行。即不思議凈土之因。豈非無言而化成凈土教耶。凈名后成佛時所攝眾生來生其國。皆是方便扶成佛國。其義宛然。但佛國品明方便是菩薩凈土。菩薩成佛時具足方便眾生來生其

【現代漢語翻譯】現代漢語譯本：以大精進來攝取各種懈怠。維摩詰（Vimalakirti）的法身安住于非精進也非懈怠，圓滿具足的狀態。用四念處、四正勤、四如意足、五根、五力、七菩提分、八正道這三十七道品，各自以八種精進來攝取四種懈怠，從而往生到清凈的佛國。其餘的含義可以參照前面的解釋。

以一心禪定來攝取各種散亂的心意。維摩詰的法身安住于非禪定也非散亂，具足解脫德、般若德、法身德這三種功德的狀態。能夠善巧地運用四念處、四正勤、四如意足、五根、五力、七菩提分、八正道這三十七道品，各自以八種禪定來攝取四種散亂的心意，使他們各自獲得八種禪定以及各種禪定，成就菩薩的修行，從而往生到清凈的佛土。具體內容可以參考《佛國品》的闡述。

以決定的智慧來攝取各種愚癡無智。維摩詰的法身安住于非愚癡也非智慧，究竟圓滿的般若智慧，具足解脫德、般若德、法身德這三種功德的狀態。善於分辨諸法的表相，但在第一義諦上卻如如不動。用四念處、四正勤、四如意足、五根、五力、七菩提分、八正道這三十七道品，各自以八種決定的智慧來攝取四種愚癡無智的眾生。具體內容可以參考《佛國品》的闡述。因此，菩薩從法身本地的真如自性中，生起方便的示現，示現修行六度（佈施、持戒、忍辱、精進、禪定、智慧），攝取救度眾生，即是成就眾生，清凈佛國土，使他們迴歸本地。並且扶助成就佛果，宣說不可思議解脫的凈土教法。

雖然爲了下文所說的九件事，這是無言的教化，也就是身密。在看似非正道中修行，卻能通達佛道，方便利益眾生。一開始說『雖然是白衣』，就是垂跡示現，而修習沙門（Sramana）的行持，引導眾生迴歸本源。沙門名為無著，也名勤行。《大般涅槃經》說，如來是大沙門，就是四教（藏、通、別、圓）所開示的沙門。律是衡量輕重，衡量四教罪業的輕重，都是爲了引導眾生迴歸寂光凈土的本源。這種無言的教化，暗中批評出家，暗中勸導在家。說『暗中批評』，是因為《大般涅槃經》說，『雖然穿著染衣，心卻還沒有被染污』，沒有被四教大乘的法華所染污，那麼即使是沙門，也名為白衣。說『暗中勸導』，是說何必一定要穿著染衣？只要讓心被染污，立下沙門的行持，就是不可思議凈土的因。這難道不是無言的教化，成就凈土教法嗎？維摩詰後來成佛時所攝取的眾生，往生到他的佛國，都是方便扶助成就佛國，這個意義非常明顯。只是《佛國品》說明方便是菩薩的凈土，菩薩成佛時，具足方便，眾生往生到他的佛國。

【English Translation】 English version: With great diligence, he gathers in all the indolent. The Dharmakaya (Dharmakaya) of Vimalakirti (Vimalakirti) dwells in a state of neither diligence nor indolence, a state of perfect fulfillment. He uses the thirty-seven factors of enlightenment (Bodhipakkhiyadhamma), each with eight kinds of diligence, to gather in the four kinds of indolence, thereby being reborn in the pure Buddha-land. The remaining meanings can be understood by referring to the previous explanations.

With focused meditation, he gathers in all scattered minds. The Dharmakaya of Vimalakirti dwells in a state of neither concentration nor distraction, possessing the three virtues of liberation, prajna (wisdom), and Dharmakaya. He is skilled in using the thirty-seven factors of enlightenment, each with eight kinds of concentration, to gather in the four kinds of scattered minds, enabling them to each attain eight kinds of meditation and various samadhis (meditative states), accomplishing the practice of a Bodhisattva (Bodhisattva), thereby being reborn in the pure land. The details can be found in the 'Buddha-land' chapter.

With decisive wisdom, he gathers in all ignorance. The Dharmakaya of Vimalakirti dwells in a state of neither ignorance nor wisdom, possessing ultimate prajna wisdom, and the three virtues of liberation, prajna, and Dharmakaya. He is skilled in distinguishing the characteristics of all dharmas (phenomena), yet remains unmoved in the ultimate truth. He uses the thirty-seven factors of enlightenment, each with eight kinds of decisive wisdom, to gather in the four kinds of ignorant beings. The details can be found in the 'Buddha-land' chapter. Therefore, Bodhisattvas, from the true nature of their Dharmakaya, manifest expedient traces, demonstrating the practice of the six paramitas (perfections) (dana (generosity), sila (morality), ksanti (patience), virya (diligence), dhyana (meditation), prajna (wisdom)), gathering and saving sentient beings, which is to accomplish sentient beings, purify the Buddha-land, and enable them to return to their original nature. And supporting the attainment of Buddhahood, he preaches the inconceivable liberation of the Pure Land teachings.

Although for the nine matters mentioned below, this is a wordless transformation, which is the body-secret. Practicing in what seems to be a non-path, he can penetrate the Buddha-path, conveniently benefiting beings. Initially saying 'although a layman', is a manifestation of traces, while cultivating the practice of a Sramana (Sramana), guiding beings back to the origin. Sramana is named 'non-attachment', also named 'diligent practice'. The Nirvana Sutra says, 'The Tathagata (Tathagata) is a great Sramana', which is the Sramana taught by the four teachings (Tripitaka, Common, Separate, Perfect). The Vinaya (Vinaya) is the measure of lightness and heaviness, measuring the lightness and heaviness of the sins of the four teachings, all to guide beings back to the origin of the Land of Eternal Tranquility. This wordless transformation secretly criticizes leaving home and secretly encourages staying at home. Saying 'secretly criticizes', is because the Nirvana Sutra says, 'Although wearing dyed robes, the mind is not yet dyed', not dyed by the Dharma Flower of the four teachings of Mahayana (Mahayana), then even if a Sramana, he is named a layman. Saying 'secretly encourages', is saying why must one wear dyed robes? Just let the mind be dyed, establish the practice of a Sramana, which is the cause of the inconceivable Pure Land. Is this not a wordless transformation, accomplishing the Pure Land teachings? The beings gathered by Vimalakirti when he later becomes a Buddha, reborn in his Buddha-land, are all conveniently supporting the accomplishment of the Buddha-land, the meaning is very clear. It's just that the 'Buddha-land' chapter explains that convenience is the Pure Land of the Bodhisattva, when the Bodhisattva becomes a Buddha, he is fully equipped with convenience, and beings are reborn in his Buddha-land.

國。正是標名而已。今凈名託疾興教。其嘆德者具出二十九事。開嘆凈名方便之端。故知方便無量。佛國品方便之義見於此品方乃顯也。約觀心者。只今時白衣信士。若長者令長洲主國君等。而能斷惡修善。一心三觀不染諸欲觀行明凈即。是雖為白衣持沙門行。此下八句皆上半垂跡下半歸本。

雖處居家不著三界尚忌天樂。況復人間卜居此者。為引四種眾生令離三界來生四土。三界有二種。開合對四土細尋可知。此及諸句例須觀心。不欲繁文例前可解。

示有妻子常修梵行。內修四種梵行離四愛著。亦密譏出家密勸在家。令人不思議行成四土之因。

現有眷屬常樂遠離。行四種遠離令諸眾生遠離四縛。入不思議之因來生四土。

雖服寶飾而以相好嚴身。常用四忍修諸相好。莊嚴法身引四眾生入四凈土。

雖服飲食而以禪悅為味。用四種道品各八禪悅令成妙因引入四土。

若至博弈戲處輒以度人。博謂博塞弈是圍棋之類。輒以度人者。化令不著無記掉散空喪出世之功。當各隨根性求於四種出世實利名為度人。令入不思議解脫置四土也。所言輒者機起即化不待咨請。

受諸異道不毀正信。受學異道為欲伏物故不毀。正信者內信無損即用正法而度脫之。大集明如富樓那雖化外道

【現代漢語翻譯】現代漢語譯本：國。這只是一個名稱而已。現在維摩詰（Vimalakirti）假託生病來弘揚佛法。讚歎他功德的人詳細列舉了二十九件事，開啟了讚歎維摩詰方便法門的開端。因此可知方便法門是無量的。《佛國品》中方便的意義在此品中才得以顯現。從觀心的角度來說，就是現在的在家居士，無論是長者、縣令、洲主、國王等，如果能夠斷惡修善，一心修持三觀，不被各種慾望所染污，觀行明凈，這就是雖然身為在家居士，卻行持著出家人的行為。下面八句都是上半句是垂跡（示現），下半句是歸本（本質）。

雖然身處居家，卻不執著於三界，甚至還厭惡天上的享樂。更何況是人間呢？居住於此是爲了引導四種眾生脫離三界，來往於四土（四種凈土）。三界有兩種，開合起來對應四土，仔細尋思便可知曉。這一句以及後面的句子都需要從觀心的角度來理解，不希望過於繁瑣，可以參考前面的解釋。

示現自己有妻子，卻常常修持梵行。內心修持四種梵行，遠離四種愛著。這也是委婉地批評出家人，暗中勸勉在家居士，使人不思議的修行成為往生四土的原因。

示現自己有眷屬，卻常常樂於遠離。行持四種遠離，使各種眾生遠離四種束縛，進入不思議的因，從而往生四土。

雖然穿著華麗的服飾，卻用相好來莊嚴自身。常常用四忍來修持各種相好，莊嚴法身，引導四眾生進入四種凈土。

雖然食用各種飲食，卻以禪悅為滋味。用四種道品各自的八種禪悅，成就微妙的因，引導進入四土。

如果到了博弈（賭博）嬉戲的場所，就總是用佛法來度化他人。博指的是博塞（一種棋類遊戲），弈指的是圍棋之類的遊戲。總是用佛法來度化他人，是教化他們不要執著于無記（非善非惡的狀態）、掉舉散亂（精神不集中）、空耗喪失出世的功德。應當各自根據根性，尋求四種出世的實際利益，這叫做度人，使他們進入不思議的解脫，安置於四土。所說的『輒』，指的是機緣一到就立刻教化，不等待請求。

接受各種外道的學說，卻不毀壞正信。接受學習外道的學說，是爲了降伏外道，所以不毀壞正信。正信指的是內心的信仰沒有受到損害，就用正法來度脫他們。《大集經》中說明，如同富樓那（Purna）雖然教化外道

【English Translation】 English version: Kingdom. It's merely a designation. Now, Vimalakirti (Vimalakirti, meaning 'stainless fame') feigns illness to propagate the Dharma. Those who praise his virtues enumerate twenty-nine matters in detail, initiating the praise of Vimalakirti's expedient means. Thus, it is known that expedient means are immeasurable. The meaning of expedient means in the 'Buddha Land' chapter is revealed in this chapter. From the perspective of contemplating the mind, it refers to present-day lay believers, whether they are elders, magistrates, prefects, or rulers, who can sever evil and cultivate goodness, single-mindedly cultivate the Three Contemplations, and remain unpolluted by various desires, with clear and pure contemplation practices. This means that although they are laypeople, they uphold the conduct of renunciants. The following eight lines all have the first half as manifestation (showing traces) and the second half as returning to the origin (essence).

Although dwelling at home, he is not attached to the Three Realms, and even dislikes heavenly pleasures. How much more so in the human realm? Dwelling here is to guide the four kinds of beings to escape the Three Realms and be reborn in the Four Lands (four kinds of Pure Lands). There are two kinds of Three Realms, which, when opened and combined, correspond to the Four Lands. Careful consideration will reveal this. This sentence and the following sentences all require understanding from the perspective of contemplating the mind. Not wishing to be overly verbose, refer to the previous explanations.

He appears to have a wife, yet constantly cultivates pure conduct (Brahma-carya). Inwardly cultivating the four kinds of pure conduct, he is detached from the four kinds of attachments. This is also a subtle criticism of renunciants and a hidden encouragement to laypeople, causing the inconceivable practice to become the cause of rebirth in the Four Lands.

He appears to have a retinue, yet constantly delights in detachment. Practicing the four kinds of detachment, he causes all beings to be detached from the four kinds of bonds, entering the cause of the inconceivable, thereby being reborn in the Four Lands.

Although wearing precious ornaments, he adorns himself with auspicious marks and characteristics. He constantly uses the four kinds of forbearance to cultivate various auspicious marks and characteristics, adorning the Dharma body, and guiding the four assemblies of beings into the four Pure Lands.

Although consuming various foods and drinks, he takes the joy of meditation as his flavor. Using the eight kinds of meditative joy from each of the four kinds of paths, he accomplishes subtle causes, guiding entry into the Four Lands.

If he goes to places of gambling and amusement, he always uses the Dharma to liberate others. Gambling refers to games like backgammon, and amusement refers to games like Go. Always using the Dharma to liberate others means teaching them not to be attached to neutral states (neither good nor evil), agitation and distraction, and empty loss of the merit of transcending the world. Each should seek the four kinds of real benefits of transcending the world according to their disposition, which is called liberating people, causing them to enter inconceivable liberation and placing them in the Four Lands. The word 'always' refers to immediately teaching when the opportunity arises, without waiting for a request.

Accepting the teachings of various non-Buddhist paths, he does not destroy right faith. Accepting and learning the teachings of non-Buddhist paths is to subdue them, so he does not destroy right faith. Right faith refers to the inner faith not being harmed, and he uses the right Dharma to liberate them. The Great Collection Sutra clarifies that, like Purna (Purna), although he taught non-Buddhists

反被譏呵。文殊示同而往化之。諸外道等過去亦經值佛聞法。內有善根赴機引入不思議行令成四土之因。

雖明世典常樂佛法。此方世典即五經等。西土即四韋陀十八大經仙方咒術等。常樂佛法常樂四教所明佛法。引導令入不思議解脫四佛土也。但法身本地三德秘密而能熏業。置毒于乳方便引物同歸四土入不思議法門也。

一切下第三有二十句是口密方便。聲教饒益。亦是垂跡引物歸本。一切見敬義有二種。一云凈名觀一切眾生即菩提相即大涅槃。是故皆敬。二云大士為其化主觸物沾恩。凡厥之流無不荷澤慕德知恩。是故一切皆恭敬供養。又是福田之上。夫無學羅漢尚是應供。何況凈名方便說法化歸本也。此一句通貫下十九句。所以然者。方便設教物不敬重化導豈弘。

執持正法攝諸長幼。外國立有德者以為三老秉持國法。此垂跡也。言長幼者何但人有長幼。一切善根亦有大小則是長幼。長幼雖殊論其善根不出四教。赴四根機攝歸四土。

一切治生諧偶雖獲俗利。不以喜悅稱意為諧獲利為偶。跡同凡俗求世勝利。不以為喜者引物歸本故不喜悅。凡夫愛心喜悅結惑覆四善根。大士引物情無所著。物著情破四善根發攝歸四土。複次菩薩證四功德三權是俗。修此三法發生定慧名得俗利為人說此名曰

【現代漢語翻譯】現代漢語譯本：反而被他們譏笑呵斥。文殊菩薩示現與他們相同，前去教化他們。這些外道過去也曾經遇到佛陀聽聞佛法，內心具有善根，文殊菩薩應機引導他們進入不可思議的修行，使他們成就四土（四種佛土）的因緣。

雖然精通世間典籍，但常常喜好佛法。此方的世間典籍指《五經》等，西方的世間典籍指《四韋陀》、十八大經以及仙方咒術等。『常樂佛法』指常常喜好四教（四種教法）所闡明的佛法，引導他們進入不可思議的解脫境界，最終到達四佛土。但這法身（Dharmakaya）本地的三德（三種功德）是秘密的，能夠熏習業力，如同在牛奶中下毒，方便地引導眾生一同迴歸四土，進入不可思議的法門。

『一切下第三有二十句』是口密（語密）的方便，通過聲音教化饒益眾生，也是垂跡（示現）引導眾生迴歸根本。『一切見敬義有二種』，第一種說法是維摩詰（Vimalakirti）觀察一切眾生即是菩提（Bodhi）之相，即是大涅槃（Nirvana），所以都恭敬。第二種說法是大士（菩薩）作為他們的教化之主，接觸事物都能得到恩惠，凡是屬於這一類的眾生，沒有不承受恩澤、仰慕德行、知恩圖報的，所以一切眾生都恭敬供養。而且大士是福田（功德之田）之上的人，即使是無學羅漢（Arhat）尚且是應供之人，更何況維摩詰菩薩方便說法，教化眾生迴歸根本呢？這一句貫穿下面的十九句。之所以這樣說，是因為如果方便設教，眾生不敬重，那麼教化又怎麼能夠弘揚呢？

『執持正法攝諸長幼』，外國設立有德行的人作為三老，秉持國家法律。這是垂跡（示現）。說『長幼』，不僅僅是人有長幼，一切善根也有大小，這就是長幼。長幼雖然不同，但從善根來說，都離不開四教，應和四種根機，最終攝歸四土。

『一切治生諧偶雖獲俗利』，不因為喜悅。『稱意』是『諧』，『獲利』是『偶』。示現與凡俗相同，追求世間的勝利，但不因此而喜悅，這是因為要引導眾生迴歸根本，所以不喜悅。凡夫因為愛心而喜悅，結成迷惑，覆蓋了四種善根。大士引導眾生，情無所著，眾生執著的情感破除，四種善根得以生髮，最終攝歸四土。再次，菩薩證得四種功德，三權（三種權巧方便）是俗諦，修習這三種法，發生定慧，這叫做得到俗利，為人宣說這些，叫做...

【English Translation】 English version: Instead, they mocked and scolded him. Manjushri (Manjusri, Bodhisattva of wisdom) manifested himself as being the same as them and went to convert them. These heretics had also encountered the Buddha (Buddha) and heard the Dharma (Dharma, the teachings of the Buddha) in the past. They had good roots within them, and Manjushri skillfully guided them into inconceivable practices, enabling them to create the causes for the Four Lands (four types of Buddha-lands).

Although they were well-versed in worldly scriptures, they constantly delighted in the Buddha-Dharma. The worldly scriptures of this land refer to the Five Classics, while the worldly scriptures of the Western lands refer to the Four Vedas, the Eighteen Great Scriptures, and immortal formulas and incantations. 'Constantly delighting in the Buddha-Dharma' refers to constantly delighting in the Buddha-Dharma as explained by the Four Teachings (four types of teachings), guiding them into inconceivable liberation, ultimately reaching the Four Buddha-lands. However, the three virtues (three kinds of virtues) of the Dharmakaya (Dharmakaya, the body of the Buddha) in its original state are secret, capable of perfuming karmic forces, like placing poison in milk, conveniently guiding beings to return together to the Four Lands, entering the inconceivable Dharma gate.

'All the following twenty sentences in the third section' are the expedient of verbal secrecy (speech secret), benefiting beings through sound teachings, and also a manifestation to guide beings back to the origin. 'There are two kinds of meanings for all seeing and reverence.' The first explanation is that Vimalakirti (Vimalakirti, a wise Buddhist layman) observes that all beings are the aspect of Bodhi (Bodhi, enlightenment), which is great Nirvana (Nirvana, liberation from suffering), therefore all are reverent. The second explanation is that the Bodhisattva (Bodhisattva, an enlightened being) is their teaching master, and contact with things brings blessings. All beings of this kind receive grace, admire virtue, and know gratitude, therefore all beings respectfully make offerings. Moreover, the Bodhisattva is above the field of merit (field of merit), even an Arhat (Arhat, one who has attained enlightenment) who has nothing more to learn is still worthy of offerings, let alone Vimalakirti Bodhisattva, who expediently preaches the Dharma, converting beings back to the origin? This sentence runs through the following nineteen sentences. The reason for this is that if expedient teachings are established but beings do not respect them, how can the teachings be promoted?

'Upholding the Dharma and gathering all, young and old.' Foreign countries establish virtuous people as the Three Elders, upholding the laws of the country. This is a manifestation. Speaking of 'young and old,' it is not only that people have young and old, but all good roots also have sizes, which are young and old. Although young and old are different, in terms of good roots, they cannot be separated from the Four Teachings, responding to the four kinds of capacities, and ultimately gathering them into the Four Lands.

'All managing of livelihood and coincidental gains, although obtaining worldly benefits,' do not rejoice because of it. 'Being satisfied' is 'harmonious,' 'obtaining benefits' is 'coincidental.' Manifesting as the same as ordinary people, pursuing worldly victories, but not rejoicing because of it, this is because they want to guide beings back to the origin, so they do not rejoice. Ordinary people rejoice because of love, forming delusion, covering the four good roots. The Bodhisattva guides beings, with no attachment to emotions, the clinging emotions of beings are broken, the four good roots are able to arise, and ultimately they are gathered into the Four Lands. Furthermore, the Bodhisattva attains the four virtues, the three expedients (three skillful means) are the mundane truth, cultivating these three dharmas, generating samadhi and wisdom, this is called obtaining worldly benefits, speaking these to people is called...

治生。聞者得益名為諧偶。菩薩常行舍行名為不悅。

游於四衢饒益眾生。示跡同凡游四達路表游四諦。用四四諦益四眾生引入四土。

入治正法救護一切跡。同凡俗用禮用刑。凡人執法多有枉滯。菩薩治正為護眾生方便與奪。因用四教救拔引入四種凈土也。非是舍道謬致參掌。

入講論處導以大乘跡。入凡小所應行處方便為說四教大乘引入四土。

入諸學堂誘開瞳矇跡。入學堂誘開瞳矇。幼小曰瞳情昧曰蒙。四種善根微小為無明惑障。出世解未開謂之瞳矇。四教引接破其惑障。開四善根增長成就來生四土。

入諸淫舍示欲之過跡。入淫舍為說九孔常流污穢不凈令知欲過。欲心若息四善根發。若貪染四法亦名為淫。知貪愛過不染不著。以凈心故得入不思議之四土也。故文云先以欲鉤牽后令入佛智。

入諸酒肆能立其志跡。入酒肆酒有三十六失。凡人若飲昏神亂道勝志皆頹。大士能自立志又令他立。行因不退引入四土。複次酒是煩惱肆。即五陰凡夫飲煩惱酒。二乘飲空無相酒未吐此酒。故於佛性生無常想。故大經云持空三昧瓶醉般若無相。通教同二乘別教見中未了醉無明酒。大士雖復入諸煩惱用為佛事。縱飲千鐘而不昏亂故云能立其志。

若在長者長者中尊為說勝法。此下

【現代漢語翻譯】現代漢語譯本：

治生（謀生）：聽到佛法的人得到利益，這被稱為『諧偶』（和諧一致）。菩薩經常實行佈施的行為，這被稱為『不悅』（不執著於世俗的快樂）。在四通八達的道路上游化，饒益眾生。示現與凡人相同的行為，在四達的道路上宣說四諦（苦、集、滅、道）。用四諦的教義利益四類眾生，引導他們進入四種凈土。進入治理政事的地方，用正法救護一切。示現與凡夫俗子相同的行為，運用禮法和刑罰。凡人執行法律，常常有冤枉和滯留。菩薩治理政事，是爲了保護眾生，方便地給予和剝奪。因此運用四教（藏、通、別、圓）救拔眾生，引導他們進入四種凈土。這不是捨棄佛道而導致的錯誤參與。進入講論之處，用大乘佛法引導他們。進入凡夫和小乘人應該去的地方，方便地為他們宣說四教大乘，引導他們進入四土。進入各種學堂，誘導開啟孩童的矇昧。進入學堂，誘導開啟孩童的矇昧。年幼的叫做『瞳』，情識昏昧叫做『蒙』。四種善根微小，被無明惑障所遮蔽，出世的智慧沒有開啟，這叫做『瞳矇』。用四教引導接引，破除他們的迷惑障礙，開啟四種善根，增長成就，來生到四土。進入各種淫舍，揭示淫慾的過患。進入淫舍，為他們宣說九孔（眼、耳、鼻、口、大小便道）常常流出污穢不凈之物，讓他們知道淫慾的過患。如果淫慾之心止息，四種善根就會生髮。如果貪戀執著四法（名、利、恭敬、飲食），也叫做淫。知道貪愛的過患，不貪染不執著，因為有清凈的心，所以能夠進入不可思議的四土。所以經文說，先用慾望的鉤子牽引，然後讓他們進入佛的智慧。進入各種酒肆，能夠堅定他們的志向。進入酒肆，酒有三十六種過失。凡人如果飲酒，就會昏亂精神，擾亂道心，美好的志向都會頹廢。大菩薩能夠堅定自己的志向，又能夠使他人堅定志向，修行不退轉，被引導進入四土。再次說明，酒是煩惱的場所。即五陰凡夫飲用煩惱的酒，二乘人飲用空無相的酒，還沒有吐出這種酒，所以在佛性上產生無常的想法。所以《大般涅槃經》說，執持空三昧的瓶子，醉於般若無相。通教和二乘相同，別教見到中道但沒有了悟，醉於無明酒。大菩薩即使進入各種煩惱，也用它來做佛事，即使喝一千杯酒也不會昏亂，所以說能夠堅定他們的志向。如果在長者中，作為長者中的尊者，為他們宣說殊勝的佛法。以下

【English Translation】 English version:

Earning a living: Those who hear the Dharma and benefit are called 'harmony' (harmonious agreement). Bodhisattvas constantly practice giving, which is called 'non-attachment' (not clinging to worldly pleasures). Wandering on the four crossroads to benefit sentient beings. Showing the same behavior as ordinary people, expounding the Four Noble Truths (suffering, accumulation, cessation, path) on the four crossroads. Using the teachings of the Four Noble Truths to benefit four types of sentient beings, guiding them into the four Pure Lands. Entering places of governance, using the Dharma to protect all. Showing the same behavior as ordinary people, using rituals and punishments. Ordinary people often have injustices and delays when enforcing the law. Bodhisattvas govern to protect sentient beings, conveniently giving and taking away. Therefore, using the Four Teachings (Tripitaka, Shared, Distinct, Perfect) to rescue sentient beings, guiding them into the four Pure Lands. This is not an erroneous participation resulting from abandoning the Buddhist path. Entering places of discussion, guiding them with the Mahayana Dharma. Entering places where ordinary people and Hinayana practitioners should go, conveniently expounding the Four Teachings of Mahayana to them, guiding them into the four lands. Entering various schools, inducing and opening the ignorance of children. Entering schools, inducing and opening the ignorance of children. The young are called 'pupils', and the ignorance of consciousness is called 'obscurity'. The four kinds of good roots are small and obscured by ignorance and delusion. The wisdom of transcending the world has not been opened, which is called 'pupil obscurity'. Using the Four Teachings to guide and receive, breaking their delusions and obstacles, opening the four good roots, increasing and accomplishing, and being born into the four lands in the next life. Entering various brothels, revealing the faults of lust. Entering brothels, telling them that the nine orifices (eyes, ears, nose, mouth, urinary and excretory tracts) often flow with dirty and impure things, letting them know the faults of lust. If the mind of lust ceases, the four good roots will arise. If one is greedy and attached to the four things (fame, profit, respect, food), it is also called lust. Knowing the faults of greed and love, not being greedy or attached, because of having a pure mind, one can enter the inconceivable four lands. Therefore, the scripture says, first use the hook of desire to attract, and then let them enter the wisdom of the Buddha. Entering various taverns, being able to establish their will. Entering taverns, alcohol has thirty-six faults. If ordinary people drink alcohol, they will confuse their minds, disturb their path, and their good aspirations will be ruined. Great Bodhisattvas can establish their own will and also enable others to establish their will, practice without regression, and be guided into the four lands. Furthermore, alcohol is a place of afflictions. That is, the ordinary people of the five aggregates drink the alcohol of afflictions, and the practitioners of the Two Vehicles drink the alcohol of emptiness and non-form, and have not yet vomited this alcohol, so they have impermanent thoughts about the Buddha-nature. Therefore, the Nirvana Sutra says, holding the bottle of emptiness samadhi, being drunk on prajna without form. The Shared Teaching is the same as the Two Vehicles, and the Distinct Teaching sees the Middle Way but has not understood it, being drunk on the alcohol of ignorance. Even if the Great Bodhisattvas enter various afflictions, they use them to do Buddhist affairs, and even if they drink a thousand cups of alcohol, they will not be confused, so it is said that they can establish their will. If among elders, as the most respected among the elders, expounding the supreme Dharma to them. The following

嘆尊勝之德。用口密方便益物。大士無方尊卑皆現。今偏舉尊勝者為成嘆德。故德為物軌居群賢之上。言長者中尊者。世間長者鄉閭懷勝故自為貴。大士跡同德過於彼故為所尊。先說世俗勝法皆令揖伏。次赴四機說四勝法。既為所尊無不從順。引不思議四土。

若在居士居士中尊斷其貪著。外國居財一億稱下居士乃至百億名上居士。此土居家德素亦名居士。今謂居家多財大富之士名為居士。常以財利為懷。凈名跡示勝德。雖積財無量惠施不窮。故為彼所尊。因隨彼機說四檀法令離貪著引入凈土。

若在剎利剎利中尊教以忍辱。剎利此云王種即大田主。凈名跡示慈忍勝德故為所尊。教以忍辱者。剎利自在多恣威嚴故教忍辱。依四根性四教赴之說諸慈忍。

若在婆羅門婆羅門中尊除其我慢。婆羅門此云外意。世世相承外學高良。又云凈行。凈名垂跡外學超殊。莫之能比故為所尊。諸婆羅門自恃凈行。我心輕他。若睹凈名深學勝法我慢自摧。依四根性以四教法如應為說各離我心。

若在大臣大臣中尊教以正法。國之大臣各有所掌。或有不明。凈名跡同。示以明達故為所尊。治道正法依四根性乃至引入四土。

若在王子王子中尊示以忠孝。凈名跡示明達孝敬故為所尊。王子者為子為臣。為子須

【現代漢語翻譯】現代漢語譯本：讚歎尊勝的德行。運用口頭禪的方便法門來利益眾生。大菩薩沒有固定的形態，無論尊貴還是卑賤都會顯現。現在特別舉出尊勝的例子，是爲了成就讚歎德行的目的。所以，德行是眾生的規範，居於眾多賢人之上。說在長者之中最為尊貴。世間的長者，在鄉里懷有勝過他人的想法，所以自認為尊貴。大菩薩的行跡與德行都超過他們，所以被他們所尊敬。先說世俗的殊勝之法，使他們都謙遜順服。然後應四種根機，說四種殊勝之法。既然被他們所尊敬，就沒有不順從的。引導他們進入不可思議的四種凈土。

如果在居士之中，就在居士中最為尊貴，斷除他們的貪戀執著。在外國，家財一億被稱為下等居士，乃至家財百億被稱為上等居士。在這個地方，居家有德行和素養的人也稱為居士。現在所說的居士，是指居家擁有很多財富的大富之人。他們常常把財利放在心上。維摩詰示現殊勝的德行，雖然積聚了無量的財富，但佈施卻永無止境。所以被他們所尊敬。因此，隨著他們的根機，說四種佈施之法，使他們遠離貪戀執著，引入凈土。

如果在剎利之中，就在剎利中最為尊貴，教導他們忍辱。剎利，這裡指的是王族，也就是大地主。維摩詰示現慈悲忍辱的殊勝德行，所以被他們所尊敬。教導他們忍辱的原因是，剎利擁有自在的權力，常常放縱自己，威嚴盛大，所以教導他們忍辱。依據四種根性，用四種教法來應付他們，說各種慈悲忍辱的道理。

如果在婆羅門之中，就在婆羅門中最為尊貴，去除他們的我慢。婆羅門，這裡指的是外道。世世代代相傳，外道的學問高深精良。又稱為凈行。維摩詰垂跡示現，外道的學問超凡殊勝，沒有人能與他相比，所以被他們所尊敬。各個婆羅門都自恃凈行，內心輕視他人。如果看到維摩詰深厚的學問和殊勝的佛法，我慢自然摧毀。依據四種根性，用四種教法，如應為他們宣說，使他們各自遠離我慢之心。

如果在朝廷大臣之中，就在大臣中最為尊貴，教導他們正法。國家的各個大臣，各自掌管不同的事務，其中或許有人不明白事理。維摩詰的行跡與他們相同，向他們展示明達的道理，所以被他們所尊敬。治理國家的正法，依據四種根性，乃至引導他們進入四種凈土。

如果在王子之中，就在王子中最為尊貴，向他們展示忠誠和孝道。維摩詰示現明達孝敬的德行，所以被他們所尊敬。王子，既是兒子又是臣子。作為兒子，必須

【English Translation】 English version: Praising the virtue of the supremely victorious. Using the expedient means of oral mantras to benefit beings. The great Bodhisattva has no fixed form, appearing in both noble and humble states. Now, specifically mentioning the supremely victorious is to accomplish the purpose of praising virtue. Therefore, virtue is the standard for beings, residing above all virtuous individuals. It is said to be the most honored among elders. Worldly elders harbor thoughts of surpassing others in their villages, thus considering themselves noble. The great Bodhisattva's actions and virtues surpass them, hence being respected by them. First, he speaks of the supreme worldly dharmas, causing them all to be humble and obedient. Then, responding to the four types of dispositions, he speaks of the four supreme dharmas. Since he is respected by them, there is none who does not comply. He guides them into the inconceivable four Pure Lands.

If among lay practitioners, he is the most honored among lay practitioners, severing their attachments and clinging. In foreign lands, a household fortune of one hundred million is called a lower-class lay practitioner, and up to one billion is called an upper-class lay practitioner. In this land, those who are virtuous and cultured are also called lay practitioners. The lay practitioners referred to now are wealthy individuals with great fortunes. They often keep wealth and profit in mind. Vimalakirti demonstrates supreme virtue, and although he accumulates immeasurable wealth, his generosity is endless. Therefore, he is respected by them. Thus, according to their dispositions, he speaks of the four types of giving, enabling them to be free from attachment and clinging, and guiding them into the Pure Land.

If among Kshatriyas, he is the most honored among Kshatriyas, teaching them forbearance. Kshatriya here refers to the royal lineage, which is the great landowner. Vimalakirti demonstrates the supreme virtue of compassion and forbearance, hence being respected by them. The reason for teaching them forbearance is that Kshatriyas possess free power, often indulge themselves, and are majestic, so they are taught forbearance. According to the four types of dispositions, he responds with the four types of teachings, speaking of various principles of compassion and forbearance.

If among Brahmins, he is the most honored among Brahmins, removing their arrogance. Brahmin here refers to those who follow external paths. Passed down through generations, their external learning is profound and excellent. Also known as pure conduct. Vimalakirti manifests, and his external learning is extraordinary and supreme, unmatched by anyone, hence being respected by them. Each Brahmin relies on their pure conduct, looking down on others in their hearts. If they see Vimalakirti's profound learning and supreme Dharma, their arrogance will naturally be destroyed. According to the four types of dispositions, he speaks the four types of teachings as appropriate, enabling them to each be free from the mind of arrogance.

If among ministers of the court, he is the most honored among ministers, teaching them the correct Dharma. Each minister of the country is in charge of different affairs, and some may not understand matters clearly. Vimalakirti's actions are the same as theirs, showing them the principles of clarity, hence being respected by them. The correct Dharma for governing the country, according to the four types of dispositions, even guiding them into the four Pure Lands.

If among princes, he is the most honored among princes, showing them loyalty and filial piety. Vimalakirti demonstrates the virtue of clarity, understanding, filial piety, and respect, hence being respected by them. A prince is both a son and a minister. As a son, he must

孝為臣須忠。依四根性用以四教。為說四種誠孝之道。乃為四種法王之子。順四教行名之為孝。不惜身命弘宣四教即名為忠。引諸眾生令入四土。

若在內官內官中尊化政宮女。外國國法以七世不邪行有德者以為內官。委信入宮整理內事以為心秘。凈名跡示最上無過為所尊也。宮女既被外製。內生邪想覆宿善根。大士赴機說四八道令得正見引入四土。

若在庶民庶民中尊令興福力。庶民少福報。居貧下常鄙不逮絕慕上流。

大士雖跡示居高而泛愛群下。庶民感荷倍加尊重。隨其根性為說四教。檀施功力當生凈土得勝果報。

若在梵天梵天中尊誨以勝慧。十八梵天於四禪四無量定多生味著。所入不深。凈名跡示觀練薰脩深入無際。故為諸梵之所尊也。為說凈無垢禪善入出住方便勝慧隨其根性引入四土。

若在帝釋帝釋中尊示現無常。釋天著樂自知沉沒。凈名離欲清高故為所敬。天主保常。大士為說無常十五觀門如大品智度明也。隨彼根性四教赴緣為說無常相。亦不同。三藏明無常生滅即有定相。通教無常皆如幻化。別教金剛已還皆是無常。圓教一切法趣無常是趣不過。四種教門引入四土。

若在護世護世中尊護諸眾生。四天王天在須彌半四埵而住。各主二部鬼神不令損害四洲人民

【現代漢語翻譯】現代漢語譯本：孝順體現在為臣要忠誠。依據眾生的四種根性，施用四種教法。為他們宣說四種誠實孝道的修行方法，這樣他們就能成為四種法王（指佛）的兒子。順從四教的修行被稱為孝，不惜身命地弘揚四教就叫做忠。引導所有眾生進入四種凈土（四土）。

如果在內官（指皇宮內的官員）中，要尊重並教化宮女。按照外國的國法，要選擇七世都沒有邪淫行為且有德行的人來擔任內官。委以信任，讓他們進入皇宮整理內務，視為心腹。維摩詰（Vimalakirti）的示現是最上無過的，因此受到尊重。宮女因為受到外在的約束，內心容易產生邪念，從而覆蓋了往昔的善根。維摩詰大士應機說法，宣說四八道（三十七道品），使她們獲得正見，並引導她們進入四土。

如果在庶民（指平民百姓）中，要尊重他們並讓他們興起福德之力。庶民的福報較少，居住在貧困卑賤的環境中，常常感到自卑，渴望追趕上層社會。

維摩詰大士雖然示現居住在高位，卻廣泛地關愛著下層民眾。庶民們感恩戴德，更加尊重他。根據他們的根性，為他們宣說四教，讓他們明白佈施的功德，將來能夠往生凈土，獲得殊勝的果報。

如果在梵天（指色界天的天人）中，要用殊勝的智慧來教誨他們。十八梵天在四禪和四無量定中容易產生執著，所入的境界不深。維摩詰示現觀、練、薰、修，深入無際，因此受到諸梵天的尊重。為他們宣說清凈無垢的禪定，善於入定、出定和安住的方法，以及殊勝的智慧，根據他們的根性，引導他們進入四土。

如果在帝釋（指忉利天天主）中，要示現無常的道理。帝釋天沉溺於享樂，也自知會墮落。維摩詰遠離慾望，清凈高尚，因此受到他的尊敬。天主希望永恒不變，維摩詰大士為他說無常的十五種觀門，就像《大品般若經》中所闡述的那樣。根據他們的根性，用四教來應付各種因緣，為他們宣說無常的真相，但說法也各不相同。三藏教（指聲聞乘的教法）認為無常是生滅變化，有固定的相狀。通教（指緣覺乘的教法）認為無常皆如幻化。別教（指菩薩乘的教法）認為金剛心之前的都是無常。圓教（指佛乘的教法）認為一切法都趨向無常，這是最高的真理。用這四種教門引導他們進入四土。

如果在護世（指四大天王）中，要保護所有眾生。四大天王居住在須彌山半山的四個山腰上，各自掌管兩部鬼神，不讓他們損害四大洲的人民。

【English Translation】 English version: As a minister, loyalty is paramount. According to the four natures of beings, apply the four teachings. Explain the four kinds of sincere filial piety, so that they can become the sons of the four Dharma Kings (Buddhas). Following the practice of the four teachings is called filial piety, and propagating the four teachings without regard for one's life is called loyalty. Guide all beings to enter the four Pure Lands (Four Lands).

If among the inner officials (officials in the imperial palace), respect and educate the palace women. According to the laws of foreign countries, those who have not engaged in sexual misconduct for seven generations and possess virtue are chosen as inner officials. Entrust them with trust, allowing them to enter the palace to manage internal affairs, regarding them as confidants. Vimalakirti's (Vimalakirti) manifestation is the most supreme and faultless, and therefore he is respected. Palace women, being subject to external constraints, easily generate evil thoughts internally, covering up past good roots. The Great Bodhisattva Vimalakirti responds to the opportunity by expounding the four eightfold paths (Thirty-seven Factors of Enlightenment), enabling them to attain right view and guiding them into the Four Lands.

If among the common people (ordinary citizens), respect them and encourage them to generate the power of merit. Common people have little merit and reside in poor and lowly environments, often feeling inferior and yearning to catch up with the upper class.

Although the Great Bodhisattva Vimalakirti manifests as residing in a high position, he widely loves the lower masses. The common people are grateful and respect him even more. According to their natures, he expounds the four teachings to them, letting them understand the merit of giving, so that they can be reborn in the Pure Land in the future and obtain supreme rewards.

If among the Brahma Heavens (devas of the Form Realm), teach them with supreme wisdom. The eighteen Brahma Heavens are prone to attachment in the four Dhyanas and four Immeasurable States, and their attained states are not deep. Vimalakirti manifests observation, practice, cultivation, and refinement, deeply entering the boundless, and therefore he is respected by the Brahma Heavens. Explain to them the pure and undefiled meditation, the methods of skillfully entering, exiting, and abiding in meditation, as well as supreme wisdom, and according to their natures, guide them into the Four Lands.

If among Indra (ruler of the Trayastrimsa Heaven), demonstrate the principle of impermanence. Indra is immersed in enjoyment and is aware that he will fall. Vimalakirti is far from desire, pure and noble, and therefore he is respected by him. The Lord of Heaven desires permanence, and the Great Bodhisattva Vimalakirti explains to him the fifteen gates of contemplation on impermanence, as elucidated in the 'Great Perfection of Wisdom Sutra'. According to their natures, use the four teachings to respond to various conditions, explaining the truth of impermanence to them, but the explanations also differ. The Tripitaka teaching (teachings of the Sravaka Vehicle) believes that impermanence is birth and death, with fixed characteristics. The Common teaching (teachings of the Pratyekabuddha Vehicle) believes that impermanence is like illusion. The Separate teaching (teachings of the Bodhisattva Vehicle) believes that everything before the diamond mind is impermanent. The Perfect teaching (teachings of the Buddha Vehicle) believes that all dharmas tend towards impermanence, which is the highest truth. Use these four teachings to guide them into the Four Lands.

If among the World Protectors (Four Heavenly Kings), protect all beings. The Four Heavenly Kings reside on the four mountainsides halfway up Mount Sumeru, each governing two departments of ghosts and spirits, preventing them from harming the people of the four continents.

。大士跡同慈悲護物復過於彼。故為所尊。隨彼根性如應說法。令起四種誓願護四善根眾生修四諦智。即是四王一諦各有見思二部鬼神。攝令不擾諸善心數。即是護諸眾生。逗緣說四教令護四種四諦所生正法。上一一事皆是引物來生不思議四土之哢胤也。說者深知。

長者至眾生三結成方便。居毗耶離但凈名三業方便助顯佛國。乃遍十方十法界法。豈止如上三十五事。問今言為世所尊者。為以一身入多身為尊。為當託生于彼彼以為尊。答皆有此義。類如普門現種種身。今正取託疾興教以長者一身。跡能巧用隨所示處無不尊敬。承機開化無不蒙益。當知長者法身無諸業緣。示物故爾。將證長者身本無疾。為眾生故託疾興教。故須先述前諸方便以為哢胤。齊此結成。上來從本垂跡顯本方便形聲益也。

維摩經略疏卷第十

方便品二

其以方便下至入室竟有八品半文。大段第二凈名方便託疾興教助佛揚化。令入不思議解脫。除物罪垢引入四土成凈佛國之行。託疾有四意。一為化國王及臣民等。二為發起弟子品。三為發起菩薩品。四為發起問疾品。初意者以託疾故國王長者皆來慰問。因以身疾寄言斥彼。誡勸為便。若厭樂心生能斷緣集修行萬行。是為入不思議解脫之哢胤。生同居有餘凈土之因成也。

【現代漢語翻譯】現代漢語譯本：大士（菩薩的尊稱）的示現與慈悲護佑眾生，甚至超過了他們。因此受到人們的尊敬。隨著眾生的根性，如其所應地說法，使他們發起四種誓願，守護四種善根，修習四諦（苦、集、滅、道）的智慧。這四種誓願對應於四天王（佛教的護法神），每一諦各有見思二部的鬼神，攝伏他們，使他們不擾亂各種善心。這就是守護一切眾生。根據不同的因緣，宣說四教（藏、通、別、圓），使他們守護四種依四諦所生的正法。以上每一件事，都是引導眾生來生不思議四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的開端。說法者要深刻理解。

長者（指維摩詰）成就眾生三結（身見結、戒禁取見結、疑結），成為方便。居住在毗耶離城，但維摩詰的身、口、意三業的清凈，方便地輔助顯現佛國，乃至遍及十方十法界。豈止是以上三十五件事。問：現在說『為世所尊』，是因為以一身進入多身而為尊，還是託生于各個地方而為尊？答：都有這個意義。類似於觀世音菩薩普門示現種種身。現在主要取維摩詰託疾興教，以長者一身，示現的足跡能夠巧妙運用，隨所指示之處無不尊敬。承接機緣開化，無不蒙受利益。應當知道長者的法身沒有各種業緣，只是爲了示現給眾生。將要證明長者身本來沒有疾病，爲了眾生才託疾興教。所以必須先敘述前面的各種方便，作為開端。到此為止，從本垂跡，顯本方便，形聲益。

《維摩經略疏》卷第十

方便品第二

從『其以方便』到『入室竟』，共有八品半的經文。大段的第二部分是維摩詰方便託疾興教，輔助佛陀弘揚教化，使眾生進入不思議解脫，消除眾生的罪垢，引入四土，成就清凈佛國的修行。託疾有四個用意：一是爲了教化國王及臣民等；二是爲了發起弟子品；三是爲了發起菩薩品；四是爲了發起問疾品。第一個用意是，因為託疾的緣故，國王、長者都來慰問，因此藉著自身疾病寄託言語斥責他們，勸誡他們，成為方便。如果厭離世俗的快樂之心生起，能夠斷除各種因緣，聚集修行萬行，這就是進入不思議解脫的開端。是往生同居有餘凈土的因緣成就。

【English Translation】 English version: The manifestations of the Great Being (Bodhisattva) and their compassionate protection of beings even surpass those others. Therefore, they are revered. According to the beings' capacities, they teach the Dharma as appropriate, causing them to generate four vows, protect the four roots of goodness, and cultivate the wisdom of the Four Noble Truths (suffering, accumulation, cessation, path). These four vows correspond to the Four Heavenly Kings (Buddhist guardian deities), and each Truth has ghosts and spirits of the two divisions of views and thoughts, subduing them so that they do not disturb the various wholesome mental states. This is protecting all beings. According to different conditions, they expound the Four Teachings (Tripitaka, Common, Distinct, Perfect), causing them to protect the four kinds of right Dharma arising from the Four Noble Truths. Each of the above matters is a beginning to guide beings to be reborn in the inconceivable Four Lands (Land of Eternal Tranquility, Land of Actual Reward, Land of Expedient Remainder, Land of Co-dwelling of Saints and Ordinary Beings). The speaker should deeply understand.

The elder (referring to Vimalakirti) accomplishes the three fetters (self-view fetter, adherence to precepts and rituals fetter, doubt fetter) of beings, becoming a skillful means. Residing in the city of Vaishali, Vimalakirti's pure actions of body, speech, and mind conveniently assist in manifesting the Buddha-land, even pervading the ten directions and ten Dharma realms. It is more than just the above thirty-five matters. Question: Now it is said 'revered by the world,' is it because of entering many bodies with one body that he is revered, or is it because of being reborn in various places that he is revered? Answer: Both meanings are present. Similar to Avalokiteshvara Bodhisattva universally manifesting various bodies. Now, we mainly take Vimalakirti's using illness as a pretext to promote teaching, with the elder's body, the traces of manifestation can be skillfully used, and wherever he indicates, he is revered. Receiving the opportunity to enlighten, all benefit. It should be known that the elder's Dharma body has no karmic conditions, it is only for the sake of showing to beings. It will be proven that the elder's body originally has no illness, but for the sake of beings, he uses illness as a pretext to promote teaching. Therefore, it is necessary to first describe the previous various skillful means as a beginning. Up to this point, from the root descending traces, manifesting the root skillful means, benefiting through form and sound.

Vimalakirti Sutra Commentary, Scroll 10

Chapter 2: Skillful Means

From 'Thereby with skillful means' to 'entering the room,' there are eight and a half chapters of text. The second part of the major section is Vimalakirti's skillful means of using illness as a pretext to promote teaching, assisting the Buddha in propagating teachings, enabling beings to enter inconceivable liberation, eliminating beings' sins and defilements, leading them into the Four Lands, and accomplishing the practice of a pure Buddha-land. Using illness as a pretext has four intentions: first, to teach the king and his ministers, etc.; second, to initiate the chapter on disciples; third, to initiate the chapter on Bodhisattvas; fourth, to initiate the chapter on inquiring about illness. The first intention is that because of the pretext of illness, the king and elders all come to inquire, therefore, using his own illness to entrust words to rebuke them, advising them, becoming a skillful means. If the mind of厭離世俗(disgusting worldly pleasures) arises, able to cut off various conditions, gathering and cultivating myriad practices, this is the beginning of entering inconceivable liberation. It is the cause of being reborn in the Land of Co-dwelling of Saints and Ordinary Beings with Remainder.

二為發起弟子品者。若不現疾無由顧命弟子參問。若其不命豈敢輒述昔日所呵。普令二乘同聞往昔滯小被呵。有樂小執小之徒。聞此心折慕仰大乘。近為入室聞不思議成生蘇之由籍。遠為大品法華成熟蘇醍醐哢胤。亦是生果報土之良緣。三為發起菩薩品者。若不託疾菩薩為由被命。豈得各述往昔被呵。普令三教菩薩折其方便之滯。同折圓頓之道成入不思議解脫凈佛土之勝因。四為發起問疾品者。若不託疾何由得命文殊入室論道開發物心。令諸弟子聲振大千進諸菩薩三觀之行。入不思議解脫之道成凈佛土之因。此之四意皆由託疾。疾非實有故言方便。方便之力寄在說法。此正屬聲益。

今明凈名詫疾興教意乃有四經文。大判總為二段。一從此下說菩薩品有兩品半。是室外說法明彈呵折伏。二從問疾品去有六品。是室內說法明引接攝受以是因緣令正法久住。即是住不思議解脫也折中具攝。攝中亦爾。但義有傍正。今就室外折伏文為三。一此半品明折伏界內有為緣集。二弟子品即是折伏無為緣集。三菩薩品即是折伏自體法界緣集。問無為與自體為同爲異。答諸說不同今言名別體同。二乘迷自體起無爲著。著已無為故受無為之名。菩薩亦迷自體起無為集而菩薩觀破無為。但無為未盡此惑附體故別受自體之名。如凡夫迷真

【現代漢語翻譯】現代漢語譯本：第二是發起弟子品的原因。如果維摩詰不示現疾病，就沒有機會顧命弟子前來參問。如果沒有顧命，弟子們又怎敢擅自陳述昔日被呵斥的經歷，從而使二乘（聲聞乘和緣覺乘）之人一同聽聞往昔執著于小乘而被呵斥的經歷呢？對於那些樂於小乘、執著于小乘的人來說，聽聞此事可以讓他們心悅誠服，慕仰大乘。從近處來說，這是進入維摩詰丈室，聽聞不可思議的教法，成就生酥（比喻從佛法中獲得的利益）的原因和憑藉；從遠處來說，這是為《大品般若經》和《法華經》的成熟，成就醍醐（比喻佛法的最高境界）和佛的後代（佛的繼承者）打下基礎，也是往生果報莊嚴國土的良好因緣。第三是發起菩薩品的原因。如果維摩詰不假託疾病，菩薩就沒有理由被派遣前來。如果沒有被派遣，菩薩們又怎能各自陳述往昔被呵斥的經歷，從而使三教（指小乘、中乘、大乘）的菩薩們破除他們方便法門的執著，一同證入圓頓之道的境界，成就證入不可思議解脫、清凈佛土的殊勝因緣。第四是發起問疾品的原因。如果維摩詰不假託疾病，又怎能讓文殊菩薩進入丈室論道，開發眾生的心智？從而使諸位弟子的聲名震動大千世界，促進諸位菩薩修習三觀（空觀、假觀、中觀）的修行，證入不可思議解脫之道，成就清凈佛土的因緣。這四種用意都是因為維摩詰假託疾病。疾病並非真實存在，所以說是方便。方便的力量寄託在說法之上，這正是屬於通過聲音而獲得的利益。現在說明維摩詰示現疾病來興起教化的用意，大概有四種，經文大體上可以分為兩段。第一段是從這以下所說的菩薩品，共有兩品半，是在丈室之外說法，闡明彈呵折伏。第二段是從問疾品開始，共有六品，是在丈室之內說法，闡明引導接納和攝受，通過這樣的因緣使正法長久住世，也就是安住于不可思議解脫之中。折伏和攝受相互包含，但意義上有主要和次要的區別。現在就丈室之外的折伏文分為三部分。第一部分是這半品經文，闡明折伏界內的有為緣起。第二部分是弟子品，闡明折伏無為緣起。第三部分是菩薩品，闡明折伏自體法界緣起。問：無為和自體是相同還是不同？答：各種說法不同，現在說名稱不同而本體相同。二乘之人迷惑于自體而生起無為的執著。因為執著于無為，所以接受無為的名稱。菩薩也迷惑于自體而生起無為的集聚，但菩薩能夠觀破無為。只是無為的惑業尚未斷盡，這種迷惑附著于自體之上，所以另外接受自體的名稱。如同凡夫迷惑于真如自性一樣。

【English Translation】 English version: Secondly, the reason for initiating the 'Disciples' Chapter' is that if Vimalakirti did not feign illness, there would be no opportunity for his disciples to inquire after him. If there were no such inquiry, how would the disciples dare to recount their past experiences of being rebuked, so that those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) could hear of their past attachment to the Lesser Vehicle and the rebukes they received? For those who delight in and cling to the Lesser Vehicle, hearing this could lead them to sincerely admire and yearn for the Mahāyāna. In the near term, this is the reason and basis for entering Vimalakirti's room, hearing the inconceivable Dharma, and achieving the 'sheng su' (生酥, clarified butter, a metaphor for the benefits gained from the Dharma). In the long term, this lays the foundation for the maturation of the Mahāprajñāpāramitā Sūtra and the Lotus Sūtra, achieving 'tíhú' (醍醐, ghee, the highest state of Dharma) and the lineage of the Buddha (the successors of the Buddha), and is also a good cause for being reborn in a pure and adorned Buddha-land. Thirdly, the reason for initiating the 'Bodhisattvas' Chapter' is that if Vimalakirti did not feign illness, there would be no reason for the Bodhisattvas to be sent to him. If they were not sent, how could the Bodhisattvas each recount their past experiences of being rebuked, so that the Bodhisattvas of the Three Teachings (referring to the Lesser, Middle, and Great Vehicles) could break through their attachment to expedient means, together realize the realm of the perfect and sudden path, and achieve the supreme cause for entering inconceivable liberation and a pure Buddha-land? Fourthly, the reason for initiating the 'Inquiring After Illness' Chapter' is that if Vimalakirti did not feign illness, how could Mañjuśrī enter the room to discuss the Dharma and develop the minds of sentient beings? This would allow the fame of the disciples to resonate throughout the great thousand world system, promote the practice of the Three Contemplations (emptiness, provisional existence, and the Middle Way) among the Bodhisattvas, and achieve the cause for entering the path of inconceivable liberation and a pure Buddha-land. These four intentions are all due to Vimalakirti's feigning illness. Illness is not real, so it is said to be an expedient means. The power of expedient means resides in the Dharma teaching, which belongs to the benefits gained through sound. Now, explaining Vimalakirti's intention in manifesting illness to initiate teaching, there are roughly four aspects, and the sutra text can be broadly divided into two sections. The first section, from here down to the 'Bodhisattvas' Chapter', consists of two and a half chapters, which teach outside the room, clarifying the criticism, rebuke, and subjugation. The second section, starting from the 'Inquiring After Illness' Chapter', consists of six chapters, which teach inside the room, clarifying guidance, acceptance, and assimilation, thereby enabling the Dharma to abide long in the world, which is to abide in inconceivable liberation. Subjugation and assimilation are mutually inclusive, but there are primary and secondary differences in meaning. Now, regarding the subjugation text outside the room, it is divided into three parts. The first part is this half chapter, clarifying the conditioned arising of phenomena within the realm of the Three Realms. The second part is the 'Disciples' Chapter', clarifying the conditioned arising of unconditioned phenomena. The third part is the 'Bodhisattvas' Chapter', clarifying the conditioned arising of the self-nature Dharma realm. Question: Are the unconditioned and the self-nature the same or different? Answer: Various explanations differ, but now it is said that the names are different but the essence is the same. Those of the Two Vehicles are deluded about their self-nature and give rise to attachment to the unconditioned. Because they are attached to the unconditioned, they receive the name of the unconditioned. Bodhisattvas are also deluded about their self-nature and give rise to the accumulation of the unconditioned, but Bodhisattvas can contemplate and break through the unconditioned. However, the afflictions of the unconditioned have not been completely exhausted, and this delusion is attached to the self-nature, so they separately receive the name of self-nature. It is like ordinary people being deluded about the true nature.

起有為緣集。學人斷見思惟未盡。猶于真理有色無色染之名。問學人有為未盡雖得見真猶有其惑。不約真名自體。菩薩無為未盡亦得見真。何以別受自體之名。答二乘見真但是空理空非法身故不得立自體之名菩薩見真真是法身。法身常在故得別立自體之名。菩薩緣惑未盡故須折伏。此半品為四。一方便現疾．二諸人蔘問．三因為說法．四時眾得益。初文者以無疾現疾此表法身無二緣集因果患累。為欲引物方便現有凡夫二乘二種緣集及菩薩自體因果之患。問何得知然。答下文云菩薩疾者從大悲起。以眾生疾故我亦有疾。若眾生得無疾者則我無疾。問凈名跡居人道可同凡夫而有事疾。內同菩薩有自體疾。既非二乘何得同其有無為疾。答凈名住不思議應以二乘身而得度者。即皆現之而同其疾。複次現通教菩薩之疾與二乘同現疾義(云云)。至問疾品當具分別。

以其至問疾二明問疾。凈名為物所尊具如前嘆。斯之大眾莫不蒙恩。今既有疾豈容不問。故諸王臣民皆來問疾。而但諸來者皆是凈名現世知識。過去曾結四教之緣機動致感藉問疾為緣故來問疾。

其往者下三因為說法。若不現疾無由彈諸豪族。設來亦無緣呵斥。然約他身說過為難。我既有疾彼豈得無。故因己疾廣為說之令生厭離勸求佛身。文為三。一總標

【現代漢語翻譯】現代漢語譯本：起于有為的因緣和合。學人斷除見惑和思惑尚未窮盡，仍然對真理存在有色界和無色界的染著之名。問：學人有為之行尚未窮盡，即使得見真理，仍然會有迷惑。不以真如自體的名義來理解。菩薩的無為之行尚未窮盡，也能得見真理。為什麼（菩薩）可以特別接受自體之名呢？答：二乘（聲聞、緣覺）所見的真理只是空理，是空無的法身，所以不能建立自體之名。菩薩所見的真理是真正的法身。法身常在，所以可以特別建立自體之名。菩薩的因緣之惑尚未窮盡，所以需要折伏。這半品分為四個部分：一、方便示現疾病；二、眾人蔘問；三、藉此因緣說法；四、當時聽眾得到利益。首先說示現疾病，以沒有疾病而示現疾病，這表明法身沒有二元對立的因緣和合，沒有因果的患累。爲了引導眾生，方便示現凡夫和二乘兩種因緣和合，以及菩薩自體因果的患累。問：怎麼知道是這樣呢？答：下文說，『菩薩的疾病，是從大悲心生起的。因為眾生有疾病，所以我也有疾病。如果眾生能夠沒有疾病，那麼我就沒有疾病。』問：維摩詰（Vimalakirti）的足跡在人間，可以像凡夫一樣有世間疾病，內在與菩薩相同，有自體之疾。既然不是二乘，為什麼會像二乘一樣有無為之疾呢？答：維摩詰住在不可思議的境界，應該以二乘之身而得度的人，就都示現與之相同的疾病。再次，示現通教菩薩的疾病，與二乘相同，示現疾病的意義（如前所述）。到《問疾品》時會詳細分別。

至於《問疾品》第二部分是說明問疾。維摩詰為眾人所尊敬，具體情況如前文所讚歎。這裡的大眾沒有不蒙受恩惠的。現在既然有疾病，怎麼能不來問候呢？所以諸王、臣子、百姓都來問疾。而所有來的人都是維摩詰現世的知識，過去曾經結下四教的因緣，機緣成熟，感應道交，藉助問疾作為因緣，所以前來問疾。

在他們前往之後，第三部分是藉此因緣說法。如果不示現疾病，就沒有理由彈劾那些豪門貴族。即使他們來了，也沒有機會呵斥。然而，就他人之身來說過失是困難的。我既然有疾病，他們怎麼會沒有呢？所以藉著自己的疾病，廣泛地為他們說法，讓他們生起厭離之心，勸他們尋求佛身。文分為三部分：一、總標

【English Translation】 English version: It arises from the aggregation of conditioned causes. The learners have not yet exhausted the severance of views and thoughts, and still have names of attachment to the realms of form and formlessness regarding the truth. Question: The learner's conditioned actions are not yet exhausted, even if they see the truth, they still have confusion. It is not understood in terms of the self-nature of true reality. The Bodhisattva's unconditioned actions are not yet exhausted, and they can also see the truth. Why can (the Bodhisattva) specifically receive the name of self-nature? Answer: The truth seen by the Two Vehicles (Śrāvakas and Pratyekabuddhas) is only empty principle, an empty Dharmakāya (Dharma body), so they cannot establish the name of self-nature. The truth seen by the Bodhisattva is the true Dharmakāya. The Dharmakāya is always present, so it can specifically establish the name of self-nature. The Bodhisattva's confusion of conditions is not yet exhausted, so they need to subdue it. This half chapter is divided into four parts: first, expediently manifesting illness; second, various people inquiring; third, using this as a cause to expound the Dharma; fourth, the assembly at that time gaining benefit. First, manifesting illness, manifesting illness without illness, this indicates that the Dharmakāya has no dualistic aggregation of causes, no suffering of cause and effect. In order to guide beings, it expediently manifests the aggregation of causes of ordinary people and the Two Vehicles, as well as the suffering of the Bodhisattva's own cause and effect. Question: How do we know this is so? Answer: The following text says, 'The Bodhisattva's illness arises from great compassion. Because beings have illness, I also have illness. If beings can be without illness, then I will be without illness.' Question: Vimalakirti's (凈名) traces are in the human realm, he can have worldly illnesses like ordinary people, inwardly the same as a Bodhisattva, having the illness of self-nature. Since he is not one of the Two Vehicles, why would he have the unconditioned illness like the Two Vehicles? Answer: Vimalakirti (凈名) dwells in an inconceivable state, those who should be liberated by the body of the Two Vehicles, he manifests the same illness as them. Furthermore, manifesting the illness of the Bodhisattva of the shared teaching is the same as the Two Vehicles, manifesting the meaning of illness (as mentioned before). When we get to the 'Inquiry of Illness' chapter, we will explain it in detail.

As for the second part of the 'Inquiry of Illness' chapter, it explains the inquiry of illness. Vimalakirti (凈名) is respected by the people, as praised in the previous text. The assembly here has not failed to receive grace. Now that he has an illness, how can they not inquire? Therefore, the kings, ministers, and people all come to inquire about the illness. And all those who come are Vimalakirti's (凈名) acquaintances in this life, having formed karmic connections with the Four Teachings in the past, the opportunity has matured, and they respond to each other, using the inquiry of illness as a cause, so they come to inquire about the illness.

After they went, the third part is using this as a cause to expound the Dharma. If he did not manifest illness, there would be no reason to impeach those powerful clans. Even if they came, there would be no opportunity to rebuke them. However, it is difficult to speak of faults in terms of another's body. Since I have illness, how could they not have it? Therefore, taking advantage of his own illness, he extensively expounds the Dharma for them, causing them to generate a sense of aversion and encouraging them to seek the Buddha body. The text is divided into three parts: first, a general statement.

說法．二正說觀門．三勸求佛身。初文可知。次二種說法者是佛法大意。即是誡令斷惡勸令生善。因此得成凈土之業。又若但勸厭離斷惡而不勸求佛身。即怖畏世間墮於二地。若墮二地此經及大品併成根敗之士。若依法華涅槃即于佛道紆迴。今此觀門多在藏通。何者芭蕉等譬在藏幻夢等譬是通。

諸仁者下二正說觀門。有師作五門解。有師用五非常釋。今用二門明義略出五種。一約見思兩道。何以得知。初明苦下四行是約見道。次明不凈觀是約修道。故大論釋十想云。前三見道中四修道后三無學。今勸求佛果不須后三。二約二種念處。苦下四行即性念處。說不凈觀即共念處。三約二行。苦下四行即慧行。若云不凈即是行行。四約二觀。苦下四行即是實觀。若說不凈即得解觀。五約正助。苦下四行即是正道。說不凈等即是助道。如是等種種二門廣為諸人示教利喜。今約此等二門說法者意乃多途。略出五修。一為令聞法之徒厭離修觀求無上道。若緣集未斷生染凈土。二界內若斷即生有餘。三若依佛慧如螺髻所見。故普賢觀明懺悔力。故罪障漸除即於此身見凈妙國。四若證真無生即生果報。五若住不思議解脫即能成就眾生凈佛國土。眾生緣熟坐道場時隨所化生而取佛土。託疾說此二種觀門等行利益眾生。略知大意。今

【現代漢語翻譯】現代漢語譯本：說法，二、正說觀門，三、勸求佛身。初文可知。其次兩種說法是佛法的大意，即是告誡人們斷除惡行，勸導人們行善。因此能夠成就往生凈土的功業。又如果只是勸人厭離斷惡，而不勸人求取佛身，就會因為畏懼世間而墮入二地（聲聞、緣覺）。如果墮入二地，這部經以及《大品般若經》都將成為根器敗壞的人的資糧。如果依照《法華經》、《涅槃經》，就會在佛道上迂迴。現在這種觀門多在藏教、通教中。為什麼這麼說呢？因為芭蕉等的譬喻在藏教中，幻夢等的譬喻在通教中。

諸位仁者，下面是二、正說觀門。有法師用五門來解釋，有法師用五種無常來解釋。現在用二門來闡明意義，簡略地列出五種：一、約見思兩道。憑什麼知道呢？因為初明苦下的四行是約見道，其次說明不凈觀是約修道。所以《大智度論》解釋十想說：前三想在見道中，四想在修道中，后三想在無學道中。現在勸人求取佛果，不需要后三想。二、約二種念處。苦下的四行即是性念處，說不凈觀即是共念處。三、約二行。苦下的四行即是慧行，如果說不凈觀即是行行。四、約二觀。苦下的四行即是實觀，如果說不凈觀即是解觀。五、約正助。苦下的四行即是正道，說不凈等即是助道。像這樣等等二門，廣泛地為諸人示教利喜。現在約這些二門說法的意思有很多途徑，簡略地列出五種修行：一、爲了讓聽聞佛法的人厭離世間，修習觀行，求取無上道。如果緣分和合但未斷除煩惱，就往生染凈土。二、在三界內如果斷除了煩惱，就往生有餘涅槃。三、如果依靠佛的智慧，就像螺髻梵王所見到的那樣。所以《普賢觀經》闡明懺悔的力量，所以罪障逐漸消除，就在此身見到清凈美妙的國土。四、如果證得真無生，就往生果報。五、如果安住于不可思議解脫，就能成就眾生，清凈佛國土。眾生因緣成熟，坐在道場時，隨著所教化的眾生而選取佛土。託病說這兩種觀門等行，利益眾生，簡略地瞭解其大意。現在

【English Translation】 English version: Explaining the Dharma, secondly, the correct explanation of the contemplation methods, and thirdly, encouraging the seeking of the Buddha's body. The first part is self-explanatory. The latter two explanations are the main points of the Buddha's Dharma, which are to admonish people to cut off evil deeds and encourage them to do good. Therefore, one can achieve the karma of being reborn in the Pure Land. Furthermore, if one only encourages people to be disgusted with cutting off evil deeds without encouraging them to seek the Buddha's body, they will fall into the Two Vehicles (Śrāvaka and Pratyekabuddha) out of fear of the world. If one falls into the Two Vehicles, this sutra and the Mahāprajñāpāramitā Sūtra will become resources for those with ruined roots. If one follows the Lotus Sutra and the Nirvana Sutra, one will detour on the path to Buddhahood. Now, this contemplation method is mostly found in the Tripiṭaka teaching and the Shared teaching. Why is this so? Because the metaphors of plantain trees, etc., are in the Tripiṭaka teaching, and the metaphors of illusions and dreams, etc., are in the Shared teaching.

All of you, benevolent ones, below is the second part, the correct explanation of the contemplation methods. Some Dharma masters explain it using five gates, and some explain it using the five impermanences. Now, using two gates to clarify the meaning, briefly listing five types: Firstly, in terms of the Path of Seeing and the Path of Cultivation. How do we know this? Because the initial explanation of the Four Practices under Suffering is about the Path of Seeing, and the subsequent explanation of the Impurity Contemplation is about the Path of Cultivation. Therefore, the Mahāprajñāpāramitā Śāstra explains the Ten Contemplations, saying: the first three contemplations are in the Path of Seeing, the four contemplations are in the Path of Cultivation, and the last three contemplations are in the Path of No More Learning. Now, encouraging people to seek the fruit of Buddhahood does not require the last three contemplations. Secondly, in terms of the Two Foundations of Mindfulness. The Four Practices under Suffering are the Foundation of Mindfulness of Nature, and explaining the Impurity Contemplation is the Shared Foundation of Mindfulness. Thirdly, in terms of the Two Practices. The Four Practices under Suffering are the Practice of Wisdom, and if one speaks of Impurity Contemplation, it is the Practice of Action. Fourthly, in terms of the Two Contemplations. The Four Practices under Suffering are the Real Contemplation, and if one speaks of Impurity Contemplation, one obtains the Understanding Contemplation. Fifthly, in terms of the Principal and Auxiliary. The Four Practices under Suffering are the Principal Path, and speaking of Impurity Contemplation, etc., is the Auxiliary Path. Like this and other two gates, widely teaching and benefiting all people. Now, the meaning of explaining the Dharma in terms of these two gates has many paths, briefly listing five cultivations: Firstly, to make those who hear the Dharma disgusted with the world, cultivate contemplation, and seek the Unsurpassed Path. If the conditions are met but afflictions are not cut off, one will be reborn in a defiled Pure Land. Secondly, if one cuts off afflictions within the Three Realms, one will be reborn in the Nirvāṇa with Remainder. Thirdly, if one relies on the Buddha's wisdom, like what the Brahma king with a conch-shell-like hair knot sees. Therefore, the Samantabhadra Contemplation Sutra clarifies the power of repentance, so that karmic obstacles are gradually eliminated, and one sees the pure and wonderful land in this very body. Fourthly, if one realizes True Non-Arising, one will be reborn in the fruition. Fifthly, if one abides in Inconceivable Liberation, one can accomplish sentient beings and purify the Buddha Land. When the conditions for sentient beings are ripe, when sitting in the Bodhimaṇḍa, one chooses a Buddha Land according to the sentient beings one is teaching. Using illness as an excuse to explain these two contemplation methods and other practices benefits sentient beings, briefly understanding the general meaning. Now.

就見道苦下四行。初說無常即有三事。是身無常者。攬三事有身。身但假名。三事無常故說是身無常。無別身也。如大集云。歌羅邏時即有三事。一命二暖三識。出入息者名為壽命。不臭不爛目之為暖。此中心意謂之為識。攬此三事名歌羅邏。三事生滅相續不斷乃至衰老皆是業持。凡夫不了起諸煩惱造種種業。不覺息斷三事分離。一生空過悔無所及。今凈名說為無常破彼常倒。何者三事成身息出不反。身如瓦礫命寧可保。暖氣持身為常存者。火從緣生緣散火滅身便臭爛。豈得常存。業系妄識謂我常存。業繩忽斷心即託生。當知三事皆悉無常。若能如是悟粗無常即能捨粗緣事。觀細無常。若心在定見無常理即入見道名須陀洹。若毗曇有門見細無常理即是見道。若成實空門因細無常入空方是見道。今約有門善修無常能破身邊即入見道。謂有無等六十二見及一切見知皆無常。即能見理斷見惑也。深觀無常何止斷見亦能斷思。故佛言善修無常想能斷色無色染也。無強者為成無常。故假名之身依於三事。三事若強生滅莫之能遷。若有為生滅遷變。當知三法體羸無強。無力者亦助成無常。若假名身三法有力即能拒抗。由有為生滅轉變不自在故當知無力。無堅者三法之體皆無定性。若是有者即如金剛。豈為生滅之所破壞。以假名三法

【現代漢語翻譯】現代漢語譯本關於見道位的苦諦有四種修行。首先說無常，其中有三件事。所謂身是無常，是指執取命、暖、識三事而有身。身只是假名，三事無常，所以說身是無常，沒有另外的身。如《大集經》所說：『歌羅邏（kalala，受精卵）時即有三事：一、命，二、暖，三、識。』出入息被稱為壽命，不臭不爛被稱為暖，此中的心意被稱為識。執取這三事名為歌羅邏。三事生滅相續不斷，乃至衰老，都是業力所持。凡夫不明白這個道理，生起各種煩惱，造作種種業。不覺知氣息斷絕，三事分離。一生空過，後悔也來不及了。現在《維摩詰經》說無常，是爲了破除他們的常顛倒。哪三事成就身？氣息呼出而不返回，身體就像瓦礫，性命哪裡可以保全？暖氣維持身體，認為常存，火從因緣而生，因緣散則火滅，身體便會臭爛，怎麼能常存？業力系縛妄識，認為我常存，業繩忽然斷裂，心識就去託生。應當知道三事都是無常。如果能夠這樣領悟粗顯的無常，就能捨棄粗顯的緣事，觀察細微的無常。如果心在禪定中見到無常的道理，就進入見道位，名為須陀洹（Srotapanna，入流果）。如果毗曇宗的有門，見到細微的無常之理，就是見道。如果成實宗的空門，因為細微的無常而進入空性，才是見道。現在依有門，好好修習無常，能夠破除身邊之見，就進入見道。所謂有無等六十二見以及一切見解知見都是無常，就能見到真理，斷除見惑。深入觀察無常，何止能斷見惑，也能斷除思惑。所以佛說，好好修習無常想，能夠斷除色界和無色界的染著。無強者，是爲了成就無常。所以假名之身依於三事，三事如果強盛，生滅就不能遷移它。如果有為法是生滅遷變的，應當知道三法的體性羸弱無強。無力者，也幫助成就無常。如果假名身的三法有力，就能抵抗生滅。由於有為法的生滅轉變不自在，所以應當知道它是無力的。無堅者，三法的體性都沒有定性。如果是有的，就應該像金剛一樣，怎麼會被生滅所破壞？以假名三法

【English Translation】 English version Regarding the four aspects of suffering in the Path of Seeing (Darshana-marga). First, speaking of impermanence, there are three things involved. The so-called impermanence of the body refers to the body arising from the aggregation of three things: life, warmth, and consciousness. The body is merely a provisional name; because these three things are impermanent, the body is said to be impermanent. There is no separate body. As the Mahasamghata Sutra says: 'At the stage of kalala (embryo), there are three things: first, life; second, warmth; and third, consciousness.' Inhalation and exhalation are called life; not decaying or rotting is called warmth; the intention within this is called consciousness. Grasping these three things is called kalala. The continuous arising and ceasing of these three things, even until old age, is all sustained by karma. Ordinary people do not understand this principle, giving rise to various afflictions and creating various karmas. Unaware that the breath will cease and the three things will separate, they pass their lives in vain, regretting that it is too late. Now, the Vimalakirti Sutra speaks of impermanence to break their delusion of permanence. Which three things constitute the body? If breath exhales and does not return, the body is like rubble; how can life be preserved? Warmth maintains the body, which they believe to be permanent. Fire arises from conditions; when the conditions disperse, the fire extinguishes, and the body will decay and rot. How can it be permanent? Karma binds the deluded consciousness, which believes 'I' am permanent. If the rope of karma suddenly breaks, consciousness will be reborn elsewhere. One should know that all three things are impermanent. If one can realize gross impermanence in this way, one can abandon gross objects of attachment and observe subtle impermanence. If the mind is in samadhi and sees the principle of impermanence, one enters the Path of Seeing, called Srotapanna (stream-enterer). If, in the Sarvastivada school's perspective of existence, one sees the principle of subtle impermanence, that is the Path of Seeing. If, in the Satyasiddhi school's perspective of emptiness, one enters emptiness through subtle impermanence, that is the Path of Seeing. Now, according to the perspective of existence, diligently cultivating impermanence can break the view of a substantial self, and one enters the Path of Seeing. The so-called sixty-two views of existence and non-existence, and all views and knowledge, are impermanent. One can then see the truth and cut off the delusions of views. Deeply observing impermanence can not only cut off the delusions of views but also cut off the delusions of thought. Therefore, the Buddha said that diligently cultivating the contemplation of impermanence can cut off attachment to the realms of form and formlessness. 'Without strength' is to establish impermanence. Therefore, the provisionally named body relies on three things. If these three things were strong, arising and ceasing could not move them. If conditioned dharmas are subject to arising, ceasing, and change, one should know that the nature of these three dharmas is weak and without strength. 'Without power' also helps to establish impermanence. If the three dharmas of the provisionally named body had power, they could resist arising and ceasing. Because the arising, ceasing, and change of conditioned dharmas are not self-controlled, one should know that they are without power. 'Without firmness' means that the nature of the three dharmas has no fixed nature. If they existed, they would be like diamonds; how could they be destroyed by arising and ceasing? With the provisionally named three dharmas

不自在故為生滅所破。當知無堅。如諸羅漢欲結集法藏前說偈云。無常金剛來破聖主山王。速朽之法者假名三法轉變體羸。生滅迅急。當知此身是速朽之法。不可信也結句破執。此身三事若有常有強有力堅固不朽則可計常。若其業盡不與人期。是則出息不保入息前念不保后念。現見世人俄頃便往無自覺者。云何計常。信此妄情自寬造惡而不修道。

為苦至不怙此約苦門說法。為苦者無常故苦。何者三事成身無常所切。又為三苦四苦八苦所苦。苦之甚也。為惱者三事假身常為九惱及諸苦境之所逼惱。是則內苦為苦外苦為惱。複次初苦為苦重逼為惱。眾病所集者三事假身息暖是色。色法四大四百四病聚在此身。心有四分煩惱之病生八萬四千。此色心病聚在假身。故言眾病所集。複次為苦者行苦也。無常行苦無奢促無輕重。故言為苦。為惱者壞苦也。違緣壞樂故言為惱。眾病者苦苦也。身是四苦重加眾病故云苦苦。問通苦有四別苦亦四。別苦苦於通苦。是則四種皆是苦苦。何故別說病為苦苦。答生苦已過死苦未至老苦微薄。故約病苦說為苦苦。又解凈名託疾故但約病為苦苦也。明智者所不怙。結成苦義審諦觀察。了了見苦無暫樂時是名智者。若三事假身常為三苦所苦。無一樂者何可恃怙。故瑞應云聖人常以身為患。而

【現代漢語翻譯】現代漢語譯本因不自在，所以會被生滅所摧毀。應當明白一切事物都不是堅固不變的，就像諸位阿羅漢想要結集法藏時，先前所說的偈語：『無常的金剛來摧毀聖主山王。』迅速朽壞的法，指的是假名安立的三法，其體性虛弱，生滅迅速。應當明白這個身體是迅速朽壞的，不可信任。這段話總結是爲了破除執著。這個身體的三事（組成部分），如果具有常、強有力、堅固不朽的特性，那麼就可以執著為常。如果業報已盡，不會與人約定時間，那麼就是出氣不能保證入氣，前念不能保證后念。現在看到世人轉眼之間就去世，沒有自覺的。怎麼能執著為常呢？相信這種虛妄的情感，自己放寬心而造惡，不修道。

因為是苦，所以不應依賴這個身體，這是從苦的方面來說法。所謂苦，是因為無常所以是苦。什麼呢？組成身體的三事被無常所侵蝕，又被三苦、四苦、八苦所折磨，這是非常痛苦的。所謂惱，是說這個由三事組成的假身，經常被九惱以及各種痛苦的境界所逼迫惱亂。這樣，內在的痛苦是苦，外在的痛苦是惱。進一步說，最初的苦是苦，加重的逼迫是惱。眾病聚集，是說由三事組成的假身，氣息和溫暖是。法，四大和四百四病聚集在這個身體里。心有四種煩惱的疾病，產生八萬四千種。這些色身和心裡的疾病聚集在這個假身中，所以說眾病聚集。進一步說，所謂苦，是行苦。無常的行苦沒有舒緩、沒有輕重，所以說是苦。所謂惱，是壞苦。違背因緣而破壞快樂，所以說是惱。眾病，是苦苦。身體是四苦加上眾病，所以說是苦苦。問：通苦有四種，別苦也有四種，別苦苦於通苦，那麼四種都是苦苦，為什麼特別說病是苦苦呢？答：生苦已經過去，死苦還沒有到來，老苦比較輕微，所以就以病苦來說是苦苦。又解釋說，因為《維摩經》中維摩詰託病，所以只以病來說是苦苦。有智慧的人不依賴它。總結苦的含義，仔細觀察，清楚地看到苦，沒有暫時的快樂，這叫做智者。如果由三事組成的假身經常被三苦所折磨，沒有一點快樂，怎麼可以依賴呢？所以《瑞應經》說，聖人常常把身體看作是禍患。

【English Translation】 English version Because it is not self-existent, it is destroyed by birth and death. You should know that nothing is permanent. It is like the verse spoken by the Arhats when they wanted to compile the Dharma treasury: 'The Vajra of impermanence comes to destroy the sacred Mount Sumeru.' The quickly decaying Dharma refers to the three dharmas established by false names, whose nature is weak, and whose birth and death are rapid. You should know that this body is quickly decaying and cannot be trusted. This concluding statement is to break attachments. If the three components of this body were constant, strong, powerful, solid, and imperishable, then it could be considered permanent. If one's karma is exhausted, it does not make an appointment with anyone. Then, one cannot guarantee the outgoing breath with the incoming breath, nor the previous thought with the next thought. Now we see that people pass away in an instant without realizing it. How can one consider it permanent? Believing in this false emotion, one relaxes and creates evil without cultivating the Way.

Because it is suffering, one should not rely on this body. This is speaking from the perspective of suffering. What is meant by suffering is that because it is impermanent, it is suffering. What is it? The three components that make up the body are eroded by impermanence and tormented by the three sufferings, four sufferings, and eight sufferings. This is extreme suffering. What is meant by affliction is that this false body composed of three components is constantly afflicted and disturbed by the nine afflictions and various painful realms. Thus, internal suffering is suffering, and external suffering is affliction. Furthermore, the initial suffering is suffering, and the intensified oppression is affliction. The gathering of many diseases refers to the false body composed of three components, where breath and warmth are . Dharma, the four elements and four hundred and four diseases gather in this body. The mind has four kinds of afflictive diseases, producing eighty-four thousand kinds. These physical and mental diseases gather in this false body, so it is said that many diseases gather. Furthermore, what is meant by suffering is the suffering of formation (行苦, xing ku). The impermanent suffering of formation has no ease, no lightness or heaviness, so it is called suffering. What is meant by affliction is the suffering of decay (壞苦, huai ku). Opposing conditions destroy happiness, so it is called affliction. Many diseases are the suffering of suffering (苦苦, ku ku). The body is the four sufferings plus many diseases, so it is called the suffering of suffering. Question: There are four general sufferings and four specific sufferings. Specific suffering is more painful than general suffering, so all four are the suffering of suffering. Why is disease specifically called the suffering of suffering? Answer: The suffering of birth has passed, the suffering of death has not yet arrived, and the suffering of old age is slight, so the suffering of disease is used to describe the suffering of suffering. It is also explained that because Vimalakirti feigned illness in the Vimalakirti Sutra, only disease is used to describe the suffering of suffering. The wise do not rely on it. Concluding the meaning of suffering, observe carefully and clearly see suffering, with no moment of happiness. This is called a wise person. If the false body composed of three components is constantly tormented by the three sufferings, with not a single moment of happiness, how can it be relied upon? Therefore, the Sutra of Auspicious Responses says that sages always regard the body as a source of trouble.

愚者保之至死無厭。

是身至不住此十為空行作譬。今有二釋。初總別解二通相釋總。別解者初五別譬五陰。次五總譬五陰。何以知然。經論誠文云。觀色如聚沫觀受如泡觀想如炎觀行如芭蕉觀識如幻。下五既無文別對。當知總以譬于身空。問別譬五陰定屬何教。若三藏不應炎幻為譬。若通教不應沫泡芭蕉為譬。答方等四教雜譬非疑。大論云。聲聞經中或為利人說如幻等譬。從多為論各有宗徒。大品有時牒前二教說五陰。六譬十譬通譬五陰乃至一切種智。問十譬總別皆譬五陰空者。前後何以不對五陰成假名身俱約三事。答此亦何在。佛或時說二法成身所謂名色。或說三法如今所用。或說五法即是五陰。或說六法即是六入。並出經論。離合隨緣赴機得宜於理無失。今用三事者于觀門為便。次通相釋此十譬皆譬身空。余經雖以前五譬譬於五陰。此經十譬皆云是身。不別以五而譬五陰故不同前。今通明此十多譬身空亦譬法空。就此十譬五是三藏五是通教。此品是約藏通觀門故也。三藏五者謂沫泡芭蕉云電。通教五者即炎幻夢影響也。問何以知然。答大論有文。前已具明。問沫等與炎等何別。答沫等有此色質。但是虛假分折易空。以人不知色身空故用此為譬。炎等似有實無體質。以此無質譬于粗細有質之色。知諸法皆空

【現代漢語翻譯】現代漢語譯本：愚人執著於此身，直至死亡也不會厭倦。（愚者保之至死無厭。）

這個身體終究不能在此停留，因此用十種譬喻來說明它是空虛的。（是身至不住此十為空行作譬。）現在有兩種解釋。第一種是總別解釋，兩種解釋都貫通相連。總別解釋是，前五個譬喻分別比喻五陰（色、受、想、行、識），后五個譬喻總括比喻五陰。為什麼這樣說呢？因為經論中有明確的記載說：『觀察色，如同聚沫；觀察受，如同水泡；觀察想，如同火焰；觀察行，如同芭蕉；觀察識，如同幻象。』（觀色如聚沫觀受如泡觀想如炎觀行如芭蕉觀識如幻。）後面的五個譬喻既然沒有明確的分別對應，就應當知道它們是總括地比喻身體的空虛。

有人問：分別比喻五陰，這一定屬於哪個教派的說法呢？如果是三藏教，不應該用火焰和幻象來作比喻；如果是通教，不應該用水沫、水泡和芭蕉來作比喻。回答：這是方等四教的雜糅比喻，不必懷疑。大智度論中說：『聲聞經中，有時爲了利益眾生，也說如幻象之類的比喻。』（大論云。聲聞經中或為利人說如幻等譬。）從多數情況來看，各個教派都有自己的宗義。大品般若經有時引用前兩個教派的說法來解釋五陰。六種譬喻、十種譬喻，可以貫通地比喻五陰，乃至一切種智。

有人問：十種譬喻，無論是分別比喻還是總括比喻，都是比喻五陰的空虛，那麼前後為什麼不對五陰構成假名之身，都從三事（名、色、識）來說呢？回答：這又有什麼關係呢？佛陀有時說二法構成身體，即名和色；有時說三法，就像現在所用的；有時說五法，就是五陰；有時說六法，就是六入。這些都出自經論。（問十譬總別皆譬五陰空者。前後何以不對五陰成假名身俱約三事。答此亦何在。佛或時說二法成身所謂名色。或說三法如今所用。或說五法即是五陰。或說六法即是六入。並出經論。）離合隨順因緣，適應機宜，在道理上沒有缺失。現在用三事，是爲了在觀修方面更加方便。

其次，從貫通的角度解釋，這十種譬喻都是比喻身體的空虛。其他的經典雖然用前五個譬喻比喻五陰，但這部經的十個譬喻都說是『這個身體』，沒有分別用五個譬喻比喻五陰，所以和前面的說法不同。現在總括地說明，這十種譬喻大多比喻身體的空虛，也比喻法的空虛。這十種譬喻中，五種是三藏教的，五種是通教的。這一品是根據三藏教和通教的觀修法門來說的。（次通相釋此十譬皆譬身空。余經雖以前五譬譬於五陰。此經十譬皆云是身。不別以五而譬五陰故不同前。今通明此十多譬身空亦譬法空。就此十譬五是三藏五是通教。此品是約藏通觀門故也。）三藏教的五種譬喻是：水沫、水泡、芭蕉、云、閃電。通教的五種譬喻是：火焰、幻象、夢、回聲、影子。（三藏五者謂沫泡芭蕉云電。通教五者即炎幻夢影響也。）

有人問：為什麼知道是這樣呢？回答：大智度論中有明確的記載，前面已經詳細說明了。（問何以知然。答大論有文。前已具明。）有人問：水沫等和火焰等有什麼區別呢？回答：水沫等有這種色質，但是虛假，容易分解空無。因為人們不知道色身的空虛，所以用這些來作比喻。火焰等似乎有，但實際上沒有實體。用這種沒有實體的來比喻粗細的有質之色，從而知道諸法皆空。（問沫等與炎等何別。答沫等有此色質。但是虛假分折易空。以人不知色身空故用此為譬。炎等似有實無體質。以此無質譬于粗細有質之色。知諸法皆空）

【English Translation】 English version: The fool cherishes this body, never tiring of it until death. (愚者保之至死無厭。)

This body ultimately cannot remain here, therefore ten metaphors are used to illustrate its emptiness. (是身至不住此十為空行作譬。) There are now two explanations. The first is a general and specific explanation, with both explanations being interconnected. The general and specific explanation is that the first five metaphors specifically represent the five skandhas (form, feeling, perception, mental formations, and consciousness), while the latter five metaphors collectively represent the five skandhas. How do we know this? Because the sutras and treatises clearly state: 'Observe form as a mass of foam; observe feeling as a bubble; observe perception as a flame; observe mental formations as a banana tree; observe consciousness as an illusion.' (觀色如聚沫觀受如泡觀想如炎觀行如芭蕉觀識如幻。) Since the latter five metaphors do not have specific correspondences, it should be understood that they collectively represent the emptiness of the body.

Someone asks: To which school of thought does the specific representation of the five skandhas belong? If it is the Tripitaka teaching, it should not use flame and illusion as metaphors; if it is the common teaching, it should not use foam, bubbles, and banana trees as metaphors. The answer is: These are mixed metaphors from the Vaipulya (方等) four teachings, there is no need to doubt. The Mahaprajnaparamita Shastra (大智度論) says: 'In the Sravaka (聲聞) sutras, sometimes for the benefit of sentient beings, metaphors such as illusion are also used.' (大論云。聲聞經中或為利人說如幻等譬。) From the majority perspective, each school has its own tenets. The Mahaprajnaparamita Sutra (大品般若經) sometimes quotes the statements of the first two teachings to explain the five skandhas. Six metaphors, ten metaphors, can comprehensively represent the five skandhas, and even all-knowing wisdom.

Someone asks: If the ten metaphors, whether specific or general, all represent the emptiness of the five skandhas, then why do they not all refer to the five skandhas constituting a nominal body, but instead refer to the three aspects (name, form, and consciousness)? The answer is: What does it matter? The Buddha sometimes says that two dharmas constitute the body, namely name and form; sometimes he says three dharmas, as is used now; sometimes he says five dharmas, which are the five skandhas; sometimes he says six dharmas, which are the six entrances. These all come from the sutras and treatises. (問十譬總別皆譬五陰空者。前後何以不對五陰成假名身俱約三事。答此亦何在。佛或時說二法成身所謂名色。或說三法如今所用。或說五法即是五陰。或說六法即是六入。並出經論。) Separation and combination follow conditions, adapting to the situation, and there is no loss in principle. The use of three aspects now is for convenience in contemplation.

Secondly, from a comprehensive perspective, these ten metaphors all represent the emptiness of the body. Although other sutras use the first five metaphors to represent the five skandhas, the ten metaphors in this sutra all say 'this body', and do not specifically use five metaphors to represent the five skandhas, so it is different from the previous statement. Now, it is generally explained that these ten metaphors mostly represent the emptiness of the body, and also represent the emptiness of dharmas. Among these ten metaphors, five are from the Tripitaka teaching and five are from the common teaching. This chapter is based on the contemplation methods of the Tripitaka and common teachings. (次通相釋此十譬皆譬身空。余經雖以前五譬譬於五陰。此經十譬皆云是身。不別以五而譬五陰故不同前。今通明此十多譬身空亦譬法空。就此十譬五是三藏五是通教。此品是約藏通觀門故也。) The five metaphors of the Tripitaka teaching are: foam, bubbles, banana tree, clouds, and lightning. The five metaphors of the common teaching are: flame, illusion, dream, echo, and shadow. (三藏五者謂沫泡芭蕉云電。通教五者即炎幻夢影響也。)

Someone asks: How do we know this? The answer is: The Mahaprajnaparamita Shastra has a clear record, which has been explained in detail earlier. (問何以知然。答大論有文。前已具明。) Someone asks: What is the difference between foam, etc., and flame, etc.? The answer is: Foam, etc., have this color and substance, but they are false and easily broken down into emptiness. Because people do not know the emptiness of the physical body, these are used as metaphors. Flame, etc., seem to exist, but in reality, they have no substance. This lack of substance is used to represent the coarse and fine material forms, thereby knowing that all dharmas are empty. (問沫等與炎等何別。答沫等有此色質。但是虛假分折易空。以人不知色身空故用此為譬。炎等似有實無體質。以此無質譬于粗細有質之色。知諸法皆空)

。問諸法皆空何得以空譬空。答大論云以易解空譬難解空。故約六喻十喻譬法空也。問沫等通為三乘作譬何以非大。炎等亦為三乘何以獨稱通教譬也。答炎等非但為通三乘亦為別圓。故是衍經之所用也。攝大乘雲。依阿梨耶說如幻等八譬。聚沫不爾豈得為類。今釋十譬譬生法兩空。若三藏教多譬人空少譬法空。但兩教雜說不分部者。正是隨機故也。

是身如聚沫不可撮磨者。水流衝擊因成聚沫。一往似有撮之即無。此身亦爾。無明行識流托他陰。迷者謂有智者觀之不見定實。如撮沫無沫但有水也。此譬人空意顯。法空未明。如泡者上水渧下水。上水為因下水為緣得有泡起。斯須即無或因觸滅。一往異水。如實知之離水無也。身亦如是。往業為因父母為緣即有身泡。漸漸增長緣盡便終或他害死。無智謂有。若審觀之三事身空無別身也。如炎者日光風動曠野起炎。起炎相續愚者水想審諦求之炎水俱無。此身亦爾。心智光業風動攬他三事。相續不斷染愛不了計以為身。智慧了達非但身空三事叵得故言如炎。是則可譬生法二空。不同三藏聚沫等譬。如芭蕉至堅者。芭蕉從生皮葉相裹竟無真實。此身亦爾。歌羅邏來三事假身。皮肉骨髓各有九十九重。一一撿之虛假叵得。如出入息相續百千。一一息中身不可得。剎那心識次

【現代漢語翻譯】現代漢語譯本：問：既然一切法皆空，為何要用空來比喻空呢？答：《大智度論》中說，用容易理解的空來比喻難以理解的空。所以用六種比喻、十種比喻來比喻法空。問：水沫等通常是為聲聞乘、緣覺乘、菩薩乘這三乘說法時作比喻，為什麼說它不是大乘的比喻呢？火焰等也為三乘說法，為什麼唯獨稱它為通教的比喻呢？答：火焰等不僅僅是為通達三乘，也是為別教和圓教。所以是《攝大乘論》所使用的比喻。《攝大乘論》中說，依據阿梨耶識，說了如幻等八種比喻，水沫的比喻不是這樣，怎麼能作為同類呢？現在解釋十種比喻，是比喻生法二空。如果三藏教多用比喻來說明人空，少用比喻來說明法空，但兩種教義混雜在一起說，不分門別類，這正是隨順不同根基的眾生而說的緣故。這個身體就像水沫一樣，不可以去捏取和磨擦。水流衝擊，因此形成水沫，乍一看好像有，一捏就什麼都沒有了。這個身體也是這樣，由無明、行、識的流動，依託于父母的身體而產生。迷惑的人認為它是真實存在的，有智慧的人觀察它，就看不到它的真實存在，就像捏取水沫，沒有水沫，只有水一樣。這個比喻側重於說明人空的道理，法空的道理還沒有明確。像水泡一樣，是上面的水滴落到下面的水裡，上面的水作為因，下面的水作為緣，才會有水泡產生。一會兒就消失了，或者因為觸碰而破滅。乍一看好像和水不一樣，如果如實地瞭解它，離開水就沒有水泡。身體也是這樣，過去的業力作為因，父母作為緣，才會有身體這個水泡。漸漸增長，緣分盡了就終結，或者因為其他原因而死亡。沒有智慧的人認為它是真實存在的。如果仔細觀察，就會發現三事和身體都是空性的，沒有區別。像火焰一樣，是日光和風的擾動，在曠野中產生火焰。火焰相續不斷，愚蠢的人以為是水，仔細尋找，火焰和水都沒有。這個身體也是這樣，心智的光芒和業力的擾動，攝取其他三種事物，相續不斷，被染愛所迷惑，認為這就是身體。智慧通達的人明白，不僅僅是身體是空性的，三種事物也是不可得的，所以說像火焰。這就可以比喻生法二空，不同於三藏教中水沫等的比喻。像芭蕉一樣，最堅硬的部分，芭蕉從生長開始，皮和葉相互包裹，最終沒有真實的東西。這個身體也是這樣，從歌羅邏開始，由三事假合而成身體。面板、肌肉、骨髓各有九十九層，一一檢查，都是虛假的，不可得的。就像呼吸一樣，相續不斷，成百上千次，每一次呼吸中，身體都是不可得的，剎那的心識也是這樣。

【English Translation】 English version: Question: Since all dharmas are empty, why use emptiness to illustrate emptiness? Answer: The Mahaprajnaparamita-sastra says that easy-to-understand emptiness is used to illustrate difficult-to-understand emptiness. Therefore, six metaphors and ten metaphors are used to illustrate the emptiness of dharmas. Question: Foam and the like are commonly used as metaphors when explaining to the three vehicles (Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana), so why is it said that it is not a metaphor for the Mahayana? Flames and the like are also used for the three vehicles, so why is it uniquely called a metaphor for the shared teachings (通教, Tongjiao)? Answer: Flames and the like are not only for the three vehicles, but also for the Separate Teaching (別教, Biejiao) and the Perfect Teaching (圓教, Yuanjiao). Therefore, they are used in the Mahayana-samgraha. The Mahayana-samgraha says that based on the Alaya-vijnana (阿梨耶識, storehouse consciousness), eight metaphors such as illusion are spoken of. The metaphor of foam is not like this, so how can it be considered the same kind? Now, explaining the ten metaphors, they are metaphors for the emptiness of both arising and existing dharmas. If the Tripitaka teaching (三藏教, Sanzangjiao) uses many metaphors to explain the emptiness of persons and few metaphors to explain the emptiness of dharmas, but the two teachings are mixed together and not categorized, this is precisely because it is adapted to the different capacities of beings. This body is like foam, which cannot be grasped or rubbed. The flow of water impacts and forms foam. At first glance, it seems to exist, but when grasped, it disappears. This body is also like this, arising from the flow of ignorance, action, and consciousness, relying on the parents' bodies. Those who are deluded think it is real, but those who are wise observe it and do not see its real existence, just like grasping foam, there is no foam, only water. This metaphor focuses on explaining the principle of the emptiness of persons, and the principle of the emptiness of dharmas is not yet clear. Like a bubble, it is the upper water dripping into the lower water. The upper water is the cause, and the lower water is the condition, so a bubble arises. It disappears in an instant, or breaks due to touch. At first glance, it seems different from water, but if one truly understands it, there is no bubble apart from water. The body is also like this, past karma is the cause, and parents are the condition, so there is the bubble of the body. It gradually grows, and when the conditions are exhausted, it ends, or dies due to other causes. Those without wisdom think it is real. If one observes carefully, one will find that the three elements (三事, sanshi) and the body are empty and have no difference. Like a flame, it is the sunlight and the disturbance of the wind that create a flame in the wilderness. The flame continues uninterrupted, and foolish people think it is water, but when they look closely, there is neither flame nor water. This body is also like this, the light of the mind and the disturbance of karma, grasping the other three elements, continuing uninterrupted, deluded by attachment and love, thinking that this is the body. Those who have wisdom understand that not only is the body empty, but the three elements are also unattainable, so it is said to be like a flame. This can be a metaphor for the emptiness of both arising and existing dharmas, unlike the metaphors of foam and the like in the Tripitaka teaching. Like a banana tree, the hardest part, from the beginning of its growth, the skin and leaves wrap around each other, and ultimately there is nothing real. This body is also like this, starting from the Kalala (歌羅邏, the first stage of embryonic development), the body is falsely composed of three elements. The skin, flesh, bones, and marrow each have ninety-nine layers, and when each is examined, they are all false and unattainable. Just like breathing, it continues uninterrupted, hundreds and thousands of times, and in each breath, the body is unattainable, and so is the momentary consciousness.

第生滅。一一剎那身不可得。離此三事無別有身。故知身相內外俱空猶如芭蕉。是身如幻從顛倒起。猶如幻作兔馬外人見之皆謂是實。無明幻師諸行幻法幻作三事。見身取相謂為定實。若知無明不起諸行幻法及以三事如幻空也。是身如夢為虛妄見者。眠法覆心身臥於此。見身游彼言彼有實。覺方知夢。無明覆心為臥妄起諸行。托胎三事乃至老死如夢見身無所不至。觀心覺悟即知虛妄身及三事空無所有故如夢也。是身如影從業緣現者。有物遮光則有影現。物異影異物動影動。無明行業遮理智光則有三事報身影現。業異報異從生至死流動非一。若知無明行業本無所有報身三事皆畢竟空。猶如影也。是身如響屬諸因緣者。響因兩物相擊出聲空谷響應。身亦如是。無明內動如物相擊。業行如聲母腹三事如空谷應。三事和合成假名身。屬諸因緣者無明行為因母腹空谷為緣。因緣所生無自他等故說無生。生即如響。複次如唇舌齒腭咽喉。報風觸身七處故有聲出。聲屬眾緣亦不可得。身亦如是故如響也。問攝大乘明八譬各有所譬今經五譬那並譬身。答今明通別同異意正在此。若通圓二教五譬六譬八譬十譬皆可通譬。如大品所明色乃至一切種智皆如幻化。此經亦通八譬別者即別教意。如以四德對四三昧破四種人。圓義往核皆不可解。是

身如浮雲須臾變滅者。云從龍出亦陰陽氣變為異色。遠望謂有近者則無。無明行龍父母氣合起假名身。從生至老種種所作。愚者遠望則有身相智者近觀身不可得。須臾變滅者即三藏折無常入空。是身如電唸唸不住者。電義未詳。但無明行三事身光念念無常如電疾滅。此譬無常意轉明矣。是身至所轉八番明無我。約六種法撿破我等十六知見。前五番四大種。次一番約空種。二番約識種。問無我與空何殊。答四句不定。一眾生名空陰名無我。即是內離人故空。法不自在故無我。二陰名空眾生名無我。陰但是法故名為空。眾生是人故名無我。三俱名空猶如二空。四俱名無我如三無我。今經前明空門多是二空。今明無我約法無我。問上明空行就二教入空。今無我行亦為二不。答文雖是一亦得兩釋。何者如言無主為如地。若分別破地得無主。三藏無我。若體法性我性皆如。我及諸法畢竟無有即通教無我。初五番為二。一別撿。二總撿。別撿為四。

是身無主為如地。今例作兩釋。一破外人。二約內觀。破外人者外云。若無神我何能擔負。內曰地能負山可有神我。次內觀者毗曇明眾生是假名。地是實法。成論明地是假名四微是實。今明雖假實之異同是苦下無我觀攝。如地四微。一微是主三亦是主。若一非主三亦皆非。當知無

【現代漢語翻譯】現代漢語譯本：身如浮雲，須臾之間便會變滅。（浮雲）從龍而出，也是陰陽二氣變化而呈現出不同的顏色。從遠處看好像存在，靠近了卻什麼也沒有。無明（avidyā，對事物真相的迷惑）和行（saṃskāra，意志行為）就像龍和云，父母的氣結合而產生假名之身。從出生到衰老，種種作為，愚昧的人從遠處看，就認為有實在的身體形象；有智慧的人靠近觀察，卻發現身體是不可得的。須臾變滅，這就是三藏（Tripitaka）所說的折滅無常而入于空性。這身體就像閃電一樣，唸唸不住。閃電的含義還沒有詳細解釋。但無明、行、三事（可能指身、口、意三業）的身光，唸唸無常，像閃電一樣迅速消滅。這個比喻清楚地說明了無常的道理。這身體到達之處，轉了八番，闡明了無我（anātman）。用六種方法來檢查破除我等十六種知見。前五番是關於四大種（四大元素），接下來一番是關於空種（空性元素），后兩番是關於識種（意識元素）。

問：無我與空有什麼區別？

答：可以用四句話來概括它們的不同之處。一、眾生名為空，陰（skandha，五蘊）名為無我。這是因為內在離開了人，所以是空；法不自在，所以是無我。二、陰名為空，眾生名為無我。陰只是法，所以名為空；眾生是人，所以名為無我。三、兩者都名為空，就像二空（人空和法空）。四、兩者都名為無我，就像三無我（補特伽羅無我、法無我、自性無我）。現在這部經中，前面闡明空門，大多是二空。現在闡明無我，是關於法無我。問：上面闡明空行，是就二教（聲聞乘和緣覺乘）而入空。現在無我行，也是分為二教嗎？答：文句雖然是一樣的，也可以有兩種解釋。哪兩種呢？比如說到『無主如地』。如果分別破除地，就能得到無主，這是三藏的無我。如果體悟法性，我性都如如不動，我及諸法畢竟空無所有，這就通於通教的無我。最初的五番分為二：一是分別檢查，二是總括檢查。分別檢查分為四點：

這身體沒有主宰，就像大地一樣。現在舉例作兩種解釋：一是破斥外道，二是關於內觀。破斥外道的人說：如果沒有神我，怎麼能夠擔負重任？內道的人說：大地能夠負載山嶽，難道可以說大地有神我嗎？其次是內觀，毗曇（Abhidharma）認為眾生是假名，地是實法。成論（Satya-siddhi-śāstra）認為地是假名，四微（四大極微）是實法。現在說明，雖然有假有實的不同，但同樣屬於苦下無我觀所攝。就像大地由四微組成，一微是主，三微也是主嗎？如果一微不是主，那麼三微也都不可能是主。應當知道，沒有主宰。

【English Translation】 English version: The body is like floating clouds, changing and vanishing in an instant. Clouds emerge from dragons, also the yin and yang energies transforming into different colors. From afar, they seem to exist, but upon closer inspection, there is nothing. Ignorance (avidyā) and action (saṃskāra) are like the dragon and clouds; the combination of the parents' energies gives rise to a provisional body. From birth to old age, various actions are performed. Ignorant people, looking from afar, believe there is a real form to the body; wise people, observing closely, find the body unattainable. Vanishing in an instant, this is what the Tripitaka (three baskets of Buddhist scriptures) speaks of as extinguishing impermanence and entering emptiness. This body is like lightning, constantly changing from moment to moment. The meaning of lightning is not yet explained in detail. But the body's light of ignorance, action, and the three activities (possibly referring to body, speech, and mind), is impermanent from moment to moment, vanishing as quickly as lightning. This metaphor clearly illustrates the principle of impermanence. Where this body reaches, it turns eight times, elucidating the non-self (anātman). Use six methods to examine and break through the sixteen views of self and others. The first five turns are about the four great elements (mahābhūta), the next turn is about the element of emptiness (śūnyatā), and the last two turns are about the element of consciousness (vijñāna).

Question: What is the difference between non-self and emptiness?

Answer: Their differences can be summarized in four sentences. First, sentient beings are called empty, and the aggregates (skandha, the five aggregates) are called non-self. This is because internally, there is a separation from a person, so it is empty; the dharma is not self-governing, so it is non-self. Second, the aggregates are called empty, and sentient beings are called non-self. The aggregates are merely dharma, so they are called empty; sentient beings are people, so they are called non-self. Third, both are called empty, like the two emptinesses (emptiness of person and emptiness of dharma). Fourth, both are called non-self, like the three non-selves (non-self of the individual, non-self of phenomena, non-self of inherent existence). Now, in this sutra, the preceding explanations of the gate of emptiness mostly refer to the two emptinesses. Now, the explanation of non-self is about the non-self of phenomena. Question: The above explanation of the practice of emptiness enters emptiness based on the two teachings (Śrāvakayāna and Pratyekabuddhayāna). Is the practice of non-self also divided into two teachings? Answer: Although the wording is the same, there can be two interpretations. What two? For example, saying 'without a master, like the earth.' If one separately breaks down the earth, one can attain no-master, which is the non-self of the Tripitaka. If one realizes the nature of dharma, the nature of self is unmoving, and both self and all dharmas are ultimately empty and non-existent, then this connects to the common teaching's non-self. The initial five turns are divided into two: first, separate examination; second, general examination. Separate examination is divided into four points:

This body has no master, like the earth. Now, let's give two explanations as examples: first, refuting externalists; second, regarding internal observation. Those who refute externalists say: If there is no divine self, how can one bear burdens? Those of the internal path say: The earth can bear mountains, can it be said that the earth has a divine self? Next is internal observation. The Abhidharma (scholastic treatises) believes that sentient beings are provisional names, and the earth is a real dharma. The Satyasiddhi-śāstra (Treatise on the Establishment of Truth) believes that the earth is a provisional name, and the four subtle elements (the smallest units of the four great elements) are real dharmas. Now, it is explained that although there are differences between provisional and real, they are similarly encompassed by the contemplation of non-self under suffering. Just like the earth is composed of four subtle elements, is one subtle element the master, and are the three subtle elements also the master? If one subtle element is not the master, then the three subtle elements cannot be the master either. It should be known that there is no master.

主。外地既無。內地四微所成皆亦無主。若內外無主三事之身何得有我。故云是身無主為如地。又請觀音云。地無堅性地。若有者為自他性共無因性。四中隨計即是有見。若謂是事實余妄語者實即堅義是性是主。若撿不得當知是無乃至非有非無。若於此四句有所計執即是性實。金剛經云。若心取相若取非相皆著我人。不取四句即是觀也。無主無我故云是身無主為如地。是身無我為如火者。外云有神我云何知耶。身能馳走及出音聲。故知有我。內曰約火一法破其兩計。何者火燒野草亦能東西。燒竹木時亦能出聲。亦有我耶。內觀者火二微成無有定性。名色成身亦無定性。若無定性即是無我。複次身中暖即是火。若外火無我內火亦無。請觀音云火從緣。生緣無自性即是無我。破性四句類地可知。是身無壽為如風者。外云有壽云何知耶。若無壽者豈息相續。內曰出入息者但是風相。外風無壽內風亦無。次內觀者風相觸擊故輕虛自在游中無礙。有何壽命。大集云出入息者名為壽命。觀此出入入無積聚出無分散。來無逕游去無履涉。如空中風求不可得。風既非壽其息亦非。請觀音云風性無礙。四句觀風例前可知。是身無人為如水者。外云有神故有人。云何知耶。若身無神何能潤下曲隨物情。內曰水能下潤。但隨器方圓。若水無人

【現代漢語翻譯】現代漢語譯本主（指主宰者，靈魂）。外道認為，身體之外存在一個主宰者，但實際上，身體之外什麼都沒有。身體之內的地、水、火、風四大元素所組成的，也沒有一個主宰者。如果身體內外都沒有主宰者，那麼由這三件事（內外、身體）組成的身體，又怎麼能說有『我』呢？所以說，這個身體沒有主宰，就像大地一樣。又請參考觀音菩薩的教導：『地的本質是沒有堅固性的。』如果地有堅固的本質，那麼就會有自性、他性、共性、無因性這四種可能性。執著于這四種可能性中的任何一種，就是一種錯誤的見解。如果有人說：『這是事實，你說的是妄語。』那麼，這個『實』就是堅固的意義，就是『性』，就是『主宰』。如果仔細觀察，卻找不到這種堅固的『性』，那麼就應該知道，地是『非有非無』的。如果對這四句話有所執著，那就是執著于『性實』的觀念。《金剛經》說：『若心取相，若取非相，皆著我人。』不執著于這四句，就是正確的觀察。因為沒有主宰，沒有『我』，所以說，這個身體沒有主宰，就像大地一樣。這個身體沒有『我』，就像火一樣。外道說：『有神我，我怎麼知道呢？因為身體能夠奔跑，能夠發出聲音，所以知道有我。』內在的觀察是：用火這一法來破除外道的兩種執著。為什麼呢？因為火燃燒野草，也能使其東西移動；燃燒竹木時，也能發出聲音。難道這樣就有『我』了嗎？內在的觀察者認為，火由二微組成，沒有固定的性質。由名色（精神和物質）組成的身體，也沒有固定的性質。如果沒有固定的性質，那就是沒有『我』。其次，身體中的溫暖就是火。如果外在的火沒有『我』，那麼內在的火也沒有『我』。請參考觀音菩薩的教導：『火從因緣而生，因緣沒有自性，那就是沒有我。』破除『性』的四句，可以參照前面關於地的論述。這個身體沒有壽命，就像風一樣。外道說：『有壽命，我怎麼知道呢？如果沒有壽命，怎麼會有呼吸的相續？』內在的觀察是：出入的呼吸，只不過是風的現象。外在的風沒有壽命，內在的風也沒有壽命。其次，內在的觀察者認為，風的相觸擊，所以輕虛自在，遊動中沒有阻礙，哪裡有什麼壽命呢？《大集經》說：『出入的呼吸，名為壽命。』觀察這出入的呼吸，進入時沒有積聚，出去時沒有分散，來時沒有路徑，去時沒有足跡，就像空中的風，無法尋找到。風既然不是壽命，那麼呼吸也不是壽命。請參考觀音菩薩的教導：『風性沒有阻礙。』用四句來觀察風，可以參照前面關於地的論述。這個身體沒有人，就像水一樣。外道說：『有神，所以有人。我怎麼知道呢？如果身體沒有神，怎麼能向下潤澤，曲折地隨順物情？』內在的觀察是：水能夠向下潤澤，只是隨順容器的方圓。如果水沒有人

【English Translation】 English version The 'Lord' (referring to a ruler or soul). Externalists believe that there is a ruler outside the body, but in reality, there is nothing outside the body. The elements of earth, water, fire, and wind that make up the body within also have no ruler. If there is no ruler inside and outside the body, then how can it be said that there is a 'self' in the body composed of these three things (inside, outside, and the body)? Therefore, it is said that this body has no ruler, just like the earth. Also, please refer to the teachings of Avalokiteśvara (Guanyin): 'The essence of earth has no solidity.' If the earth had a solid essence, then there would be four possibilities: self-nature, other-nature, common-nature, and causeless-nature. Attachment to any of these four possibilities is a wrong view. If someone says: 'This is the truth, what you say is false,' then this 'truth' is the meaning of solidity, is 'nature,' is 'ruler.' If you observe carefully but cannot find this solid 'nature,' then you should know that the earth is 'neither existent nor non-existent.' If you are attached to these four sentences, then you are attached to the concept of 'substantial nature.' The Diamond Sutra says: 'If the mind grasps at form, or grasps at non-form, it is attached to self, others, beings, and lifespan.' Not being attached to these four sentences is correct observation. Because there is no ruler and no 'self,' it is said that this body has no ruler, just like the earth. This body has no 'self,' just like fire. Externalists say: 'There is a divine self, how do I know? Because the body can run and make sounds, so I know there is a self.' The internal observation is: use the dharma of fire to break the two attachments of externalists. Why? Because fire burning weeds can also make them move east and west; when burning bamboo and wood, it can also make sounds. Does this mean there is a 'self'? The internal observer believes that fire is composed of two subtle elements and has no fixed nature. The body composed of nāma-rūpa (name and form, mind and matter) also has no fixed nature. If there is no fixed nature, then there is no 'self.' Secondly, the warmth in the body is fire. If external fire has no 'self,' then internal fire also has no 'self.' Please refer to the teachings of Avalokiteśvara: 'Fire arises from conditions, and conditions have no self-nature, which means there is no self.' Breaking the four sentences of 'nature' can refer to the previous discussion about earth. This body has no lifespan, just like wind. Externalists say: 'There is a lifespan, how do I know? If there is no lifespan, how can there be a continuation of breathing?' The internal observation is: the breath going in and out is just a phenomenon of wind. External wind has no lifespan, and internal wind also has no lifespan. Secondly, the internal observer believes that the contact of wind causes lightness and freedom, and there is no obstruction in movement. Where is there any lifespan? The Mahasamghata Sutra says: 'The breath going in and out is called lifespan.' Observing this breath going in and out, there is no accumulation when entering, and no dispersion when exiting. There is no path when coming, and no footprints when going. It is like the wind in the sky, which cannot be found. Since wind is not lifespan, then breath is also not lifespan. Please refer to the teachings of Avalokiteśvara: 'The nature of wind has no obstruction.' Observing wind with four sentences can refer to the previous discussion about earth. This body has no person, just like water. Externalists say: 'There is a spirit, so there is a person. How do I know? If the body has no spirit, how can it moisten downwards and bend to follow the feelings of things?' The internal observation is: water can moisten downwards, but it only follows the shape of the container. If water has no person

無神者汝亦如是。次內觀者水三微成無有定性。無性即無水。三事成身無有定性。無性即無人。故云是身無人為如水。如水中見影謂言有人。入水求人終不可得。三事身見謂身是人。深觀三事不見身相即無人也。請觀音雲水性不住但池沼方圓礙之。即住非性住也。人亦如是。隨法得名。人無定性。四句撿水例地可知。是身不實四大為家者。此總約四大說無我行。外云若無我者現見六情依身而住。故知有我。內曰現見六情依四大住。無我可依。若內觀者身名是一一身不應在四處住。若一大我住三應無身。若各有者即有四身。若即若離四句撿身皆不可得。故知無實。若不得身即身見破。身見破即我見十六知見皆破。是身為空離我我所者。二約空種破我。外云若無神我何得實有國土人物。所若是實當知我實。內曰若爾所既是空我亦應空。如身中空種及以外空。外空是所。所空故我空。約內觀者正約空種破見。四大造色圍虛空故假名為身。離空無身。若內外空。空不可得即身見破。身見破即離我我所。是身無知如草木瓦礫者。三約識種破我。外云若身中無我焉知四時。內曰如草木瓦礫亦由陰陽逐時轉變。似有所知而非神知。今身雖有知知無自性。如草木瓦礫。又計身內有神神使知知。內曰若神使知知復誰使。神遂無使。何須神

使。若無神使即無知者。若無知者如草木瓦礫。約內觀者約觀識種。何者三事成身命暖無知。知只是識。若謂識知過去識滅。滅故不知。現識不住亦不能知。未來未有豈得有知。三世求識知不可得。若離三世無別有知。故云是身無知如草木瓦礫。是身無作風力所轉者。此約風動助成破識。外云身內有我故執作動轉。內曰此非神作風力轉也。約內觀者。妄念心動身內依風得有所作。故大集云。有風能上有風能下。心若念上隨心牽起。心若念下隨心牽下。運轉所作皆風隨心作一切事。若風道不通手腳不遂。心雖有念舉動無從。譬如機關種種所作。其繩若斷更無所為。當知皆是依風所作。今觀依風非自他等生即是空也。今觀三事成身終不可得。誰是作也。

是身不凈下二說不凈觀破欲界思惟。若接前說即是修道共念處得解觀行行助道。故此不定更向前明即是見道方便。今既見道后說故約修道。菩薩若入見道欲進修不凈破愛。對治諸禪先用此四破欲界結。若斷六品即斯陀含。若智若斷是菩薩無生。若九品盡即阿那含智斷。是菩薩無生。今不凈觀約對四想者。一往經文有此意也。言四想者一身不凈想．二食不凈想．三世間不可樂想．四死想。初是身不凈即身不凈想。次雖假以衣食即食不凈想。次是身為災即世間不可樂想。

【現代漢語翻譯】現代漢語譯本：如果不存在神使（指能感知的主體），那麼就沒有知覺者。如果沒有知覺者，（身體）就如同草木瓦礫一般沒有感覺。從內觀的角度來說，這是在觀察識的種子。那麼，是什麼導致了身體、生命和體溫的存在，卻沒有知覺呢？知覺僅僅是識的作用。如果認為識能夠知覺過去，但過去的識已經滅亡，因為滅亡所以無法知覺。現在的識也無法停留，因此也不能知覺。未來的識尚未產生，又怎麼能有知覺呢？在過去、現在、未來三世中尋求識的知覺是不可得的。如果脫離了三世，就沒有其他的知覺存在。所以說，這個身體沒有知覺，如同草木瓦礫一般。這個身體沒有自主的作為，而是被風的力量所驅動。這是從風的運動助長和破壞識的角度來說的。外道認為身體記憶體在『我』（ātman），因此執著于身體的作為、運動和運轉。但內道認為，這並非神的作用，而是風的力量在驅動。從內觀的角度來說，妄念使心動搖，身體內在依靠風才能有所作為。所以《大集經》中說：『有風能使上升，有風能使下降。』心如果念及上升，就會隨著心的念頭牽引而起；心如果念及下降，就會隨著心的念頭牽引而下。運轉和作為都是風隨著心的念頭而做一切事情。如果風的通道不通暢，手腳就不能靈活運動。心即使有念頭，也無法舉動。這就像機關的種種運作，如果繩索斷裂，就再也無法有所作為。應當知道這一切都是依靠風的作用。現在觀察依靠風，既不是自身產生，也不是他者產生，也不是兩者共同產生，這就是空性。現在觀察三事（身、命、暖）構成身體，最終是不可得的。那麼，誰是作者呢？這個身體是不清凈的。下面兩段經文闡述了不凈觀，用以破除欲界的思惟。如果承接前面的內容來說，這就是修道者共同修習的念處，從而獲得解脫的觀行，以輔助修道。因此，這裡並不確定，如果向前說明，那就是見道的方便。現在既然是見道之後所說，所以是從修道的角度來說。菩薩如果進入見道，想要進一步修習不凈觀來破除愛慾，爲了對治各種禪定，首先要用這四種不凈觀來破除欲界的煩惱。如果斷除了六品煩惱，就證得了斯陀含（Sakṛdāgāmin）。如果通過智慧斷除了煩惱，那就是菩薩的無生。如果九品煩惱全部斷盡，就證得了阿那含（Anāgāmin）的智慧斷。這就是菩薩的無生。現在的不凈觀是從對治四種顛倒想的角度來說的。從經文的表面意思來看，有這樣的含義。所說的四想是：一、身不凈想；二、食不凈想；三、世間不可樂想；四、死想。首先，這個身體是不清凈的，這就是身不凈想。其次，即使憑藉衣食來維持，也是食不凈想。再次，這個身體是災禍的根源，這就是世間不可樂想。

【English Translation】 English version: If there is no 'divine messenger' (referring to the perceiving subject), then there is no knower. If there is no knower, (the body) is like grass, wood, tiles, and pebbles, without sensation. From the perspective of inner observation, this is observing the seed of consciousness (vijñāna). Then, what causes the existence of body, life, and warmth, yet lacks perception? Perception is merely the function of consciousness. If it is thought that consciousness can perceive the past, but the past consciousness has already ceased, and because it has ceased, it cannot perceive. The present consciousness cannot stay either, therefore it cannot perceive. The future consciousness has not yet arisen, so how can it have perception? Seeking the perception of consciousness in the past, present, and future is unattainable. If separated from the three times, there is no other perception. Therefore, it is said that this body has no perception, like grass, wood, tiles, and pebbles. This body has no autonomous action, but is driven by the power of the wind. This is from the perspective of the wind's movement assisting and destroying consciousness. Externalists believe that there is a 'self' (ātman) within the body, therefore they are attached to the body's actions, movements, and rotations. But internalists believe that this is not the action of a god, but the power of the wind driving it. From the perspective of inner observation, deluded thoughts cause the mind to move, and the body relies on the wind within to be able to act. Therefore, the Mahāsaṃnipāta Sūtra says: 'There is wind that can cause ascent, and wind that can cause descent.' If the mind thinks of ascending, it will be pulled up following the mind's thought; if the mind thinks of descending, it will be pulled down following the mind's thought. Rotation and action are all the wind doing everything according to the mind's thought. If the wind's channels are not clear, the hands and feet cannot move flexibly. Even if the mind has thoughts, there is no way to act. This is like the various operations of a machine; if the rope is broken, there is no further action. It should be known that all of this is dependent on the action of the wind. Now observing reliance on the wind, it is neither self-produced, nor other-produced, nor both-produced, this is emptiness (śūnyatā). Now observing the three things (body, life, warmth) that constitute the body, it is ultimately unattainable. Then, who is the actor? This body is impure. The following two passages explain the contemplation of impurity (aśubha-bhāvanā), used to break through the thinking of the desire realm. If it is said to continue the previous content, this is the mindfulness (smṛti) that practitioners commonly practice, thereby obtaining liberating contemplation to assist practice. Therefore, this is uncertain; if explained further, it is the means of seeing the path. Now that it is said after seeing the path, it is from the perspective of practice. If a Bodhisattva enters the path of seeing and wants to further practice the contemplation of impurity to break through desire, in order to counteract various meditations, first use these four contemplations of impurity to break through the afflictions of the desire realm. If six grades of afflictions are cut off, one attains Sakṛdāgāmin. If afflictions are cut off through wisdom, that is the non-birth of a Bodhisattva. If all nine grades of afflictions are completely cut off, one attains the wisdom-cutting of Anāgāmin. This is the non-birth of a Bodhisattva. The present contemplation of impurity is from the perspective of counteracting the four inversions (viparyāsa). From the surface meaning of the scriptures, there is such a meaning. The four thoughts are: 1. the thought of the body's impurity; 2. the thought of the impurity of food; 3. the thought of the unenjoyability of the world; 4. the thought of death. First, this body is impure, this is the thought of the body's impurity. Second, even if maintained by clothing and food, it is the thought of the impurity of food. Third, this body is the root of disaster, this is the thought of the unenjoyability of the world.

次是身無定即死想。次毒蛇等譬總譬四想。想次約此作四苦者。是身不凈乃至假以衣食即是生苦。次云百一病惱即是病苦。次云丘井即是老苦。次云爲要當死即是死苦。次毒蛇等亦是總譬四苦。但四苦有二。若言即生即老即病即死。是為約理此屬慧行。具如前解。約事四苦即是行行今是事四苦是身不凈穢惡充滿者即五種不凈若因隨息見此不凈即是特勝。因觀息見即是通明。因假想見即九想背舍等。言生苦者五種不凈。除于究竟余皆生苦。是身至磨滅是食不凈想。以食入腹便成糞穢及諸毛孔恒流不凈。雖復澡浴垢穢續生。雖好食嚴飾須臾臭弊。身及衣服必歸磨滅。食體不凈唾合如吐。乃至三十六物皆從食起。此想破貪食也。言生苦者生則有之。

是身至所逼即老病二苦。是眾生五陰世間有此苦法。故屬世間不可樂想。只以正報不可樂故依報國土皆不可樂。種種病苦從身而起。當知身是災禍處。百一病惱者。一大不調百一病動。四大不調四百四病因身而發。是諸病苦皆惱于身。即是災患。四苦分文即事病苦。是身如丘井為老所逼。四想猶屬眾生五陰為老所逼故不可樂。若依四苦正是老苦也。什師云丘井者朽井也。不任受用。

是身無定為要當死。即是死想四苦即死苦也。三事成身業力所持。因緣假合緣散身滅

【現代漢語翻譯】現代漢語譯本接下來是身無定，即死想。然後用毒蛇等來比喻，總共比喻四想。想之後，根據這些來作四苦的觀想：這個身體是不乾淨的，乃至需要用衣食來維持，這就是生苦。接下來說的百一病惱，就是病苦。接下來說的丘井，就是老苦。接下來說的為要當死，就是死苦。然後用毒蛇等來比喻，也是總共比喻四苦。但是四苦有兩種。如果說即生、即老、即病、即死，這是從理上來說，屬於慧行，具體如前文解釋。從事上來說的四苦，就是行行，現在說的是事四苦，這個身體不乾淨，充滿污穢，就是五種不凈。如果因為隨息而見到這種不凈，就是特勝。因為觀息而見到，就是通明。因為假想而見到，就是九想背舍等。說到生苦，五種不凈，除了究竟之外，其餘都是生苦。這個身體直到磨滅，是食不凈想。因為食物進入腹中，就變成糞便，而且各個毛孔經常流出不乾淨的東西。即使洗澡，污垢也會繼續產生。即使是好的食物，經過裝飾，一會兒就會變得臭穢不堪。身體和衣服必定會歸於磨滅。食物的本體是不乾淨的，唾液混合在一起就像嘔吐物。乃至三十六物都是從食物產生的。這種觀想是爲了破除對食物的貪婪。說到生苦，生就會有這些苦。這個身體直到被逼迫，就是老苦和病苦。眾生的五陰世間有這些苦法，所以屬於世間，是不可樂的觀想。僅僅因為正報不可樂，所以依報國土都是不可樂的。各種病苦從身體而產生，應當知道身體是災禍的根源。百一病惱，一大不調就會引發百一種疾病，四大不調就會引發四百四種疾病，這些疾病都是因為身體而產生的。這些病苦都會惱亂身體，就是災患。四苦分文就是事病苦。這個身體像丘井一樣，被衰老所逼迫。四想仍然屬於眾生的五陰，因為被衰老所逼迫所以不可樂。如果依據四苦，這正是老苦。什師（Kumārajīva）說丘井就是朽井，不能再使用。這個身體沒有定性，必定會死亡，這就是死想，四苦就是死苦。三種事物構成身體，被業力所維持，因緣假合，因緣離散身體就滅亡。

【English Translation】 English version Next is the impermanence of the body, which is the contemplation of death. Then, the analogy of poisonous snakes is used to illustrate the four contemplations in general. After these contemplations, based on them, one contemplates the four sufferings: this body is impure, and even needs clothing and food to be maintained, which is the suffering of birth (jāti-duḥkha). The 'hundred and one diseases' mentioned next are the suffering of illness (vyādhi-duḥkha). The 'mound-well' mentioned next is the suffering of old age (jarā-duḥkha). The 'inevitable death' mentioned next is the suffering of death (maraṇa-duḥkha). Then, the analogy of poisonous snakes is also used to illustrate the four sufferings in general. However, there are two types of four sufferings. If one says 'immediately birth, immediately old age, immediately illness, immediately death,' this is from the perspective of principle (li), belonging to the practice of wisdom (prajñā-caryā), as explained earlier. The four sufferings from the perspective of phenomena (shi) are the practice of practice (xing xing), and now we are talking about the four sufferings of phenomena: this body is impure, filled with filth, which is the five kinds of impurity. If one sees this impurity because of following the breath (ānāpānasmṛti), it is the special advantage (viśeṣa). If one sees it because of contemplating the breath, it is the universal clarity (sarva-prakāśa). If one sees it because of imagination, it is the nine cemetery contemplations (nava-śivathika) and turning away from the world (vivarta), etc. Speaking of the suffering of birth, the five kinds of impurity, except for the ultimate, are all the suffering of birth. This body until it is worn away, is the contemplation of the impurity of food. Because food enters the abdomen, it becomes feces, and impure substances constantly flow from the pores. Even if one bathes, filth will continue to arise. Even good food, after being decorated, will soon become foul and disgusting. The body and clothing will inevitably return to decay. The substance of food is impure, saliva mixed together is like vomit. Even the thirty-six substances all arise from food. This contemplation is to break the greed for food. Speaking of the suffering of birth, birth will have these sufferings. This body until it is oppressed, is the suffering of old age and illness. The sentient beings' five aggregates (pañca-skandha) world has these suffering dharmas, so it belongs to the world, and is the contemplation of the undesirable (apriya). Just because the direct retribution (vipāka) is undesirable, the circumstantial retribution (upadhi) land is also undesirable. Various sufferings of illness arise from the body, one should know that the body is the source of disaster. The hundred and one diseases, if one great element (mahābhūta) is imbalanced, it will cause a hundred and one diseases; if the four great elements are imbalanced, it will cause four hundred and four diseases, these diseases all arise because of the body. These sufferings of illness will all trouble the body, which is disaster. The four sufferings divided into categories are the suffering of illness in phenomena. This body is like a mound-well, oppressed by old age. The four contemplations still belong to the sentient beings' five aggregates, because they are oppressed by old age, so they are undesirable. If based on the four sufferings, this is precisely the suffering of old age. Kumārajīva said that a mound-well is a decayed well, no longer able to be used. This body is impermanent, and will inevitably die, which is the contemplation of death, the four sufferings are the suffering of death. Three things constitute the body, maintained by the power of karma, conditionally combined, when the conditions disperse, the body perishes.

。或他害死山海空市無得免者。故言為要當死。如佛問比丘。汝云何修于死想。有比丘言不保七日。有云六日乃至一日半日。佛言皆是懈怠修死想者。有言出息不保入息佛言善哉善哉是真修死想者。若能如是不久當得解脫涅槃。

是身至合成次總譬四想。身如毒蛇空聚怨賊之可畏也。即四想轉明。若約四苦即總譬。此身有此四苦如毒蛇賊等無有樂想。大經具出今經略標。云毒蛇者如四大毒蛇盛之一篋各相違反。四大亦爾。又如毒蛇人雖養育嗔即螯人。不識恩養。身之四大亦復如是。行者養育宜應報恩。一大若違侵傷人善使墮苦海難可出期。如怨賊者以取人財物傷人身命。五陰亦爾。在於身內劫人善財斷人慧命。如空聚者空聚無物不生人愛。觀六根空無神我味不應生染。又如空聚無有居民。但有鬼魅聚集其中。觀六根聚落非但無我而有煩惱鬼魅聚集其中。陰者五陰界者十八界入者十二入。陰界諸入體本無實。何得有我。觀陰等理即是慧行。廣觀其事起種種行。

諸仁者下三勸求佛身文為三。一標章二正勸三結勸。初標章者凡夫愛身沉淪生死。上既廣說觀門呵責。厭離則求二乘斷滅佛種。故勸云當樂佛身。問今此勸求何教佛身。答難可定判。或是方便兩教或是常住佛身。何故知爾。果本酬因。既說方便還勸求

【現代漢語翻譯】現代漢語譯本：或者其他人殺死了山海空市（泛指世間一切）的人，沒有誰能夠倖免。所以說，言語要謹慎，因為說話不當可能會招致殺身之禍。例如，佛陀問比丘（佛教出家人）們：『你們如何修習死亡之想？』有比丘說：『不能保證活過七天。』有的說：『六天』，甚至『一天』、『半天』。佛陀說：『這些都是懈怠的修習死亡之想的人。』有比丘說：『呼出氣息不能保證吸入氣息。』佛陀說：『好啊！好啊！這才是真正修習死亡之想的人。』如果能夠這樣修習，不久就能得到解脫涅槃（佛教最高境界）。

這個身體，總結起來可以比喻為四種景象。身體就像毒蛇、空聚、怨賊一樣，令人畏懼。這樣四種觀想就更加清晰了。如果從四苦（生、老、病、死）的角度來說，就是總體的比喻。這個身體有這四種痛苦，就像毒蛇、怨賊等一樣，沒有快樂可言。《大般涅槃經》詳細闡述了這些，這部經文只是簡略地提了一下。說像毒蛇，就像四大（地、水、火、風）毒蛇盛放在一個箱子里，各自互相違背。四大也是這樣。又像毒蛇，人雖然養育它，但它生氣了就會咬人，不識恩情。身體的四大也是這樣。修行人養護身體，它應該報恩。如果一大（四大之一）違逆，就會傷害人，使人墮入苦海，難以脫離。像怨賊，會奪取人的財物，傷害人的身命。五陰（色、受、想、行、識）也是這樣，在身體內部劫奪人的善財，斷絕人的慧命。像空聚，空無一物，不會讓人產生愛戀。觀察六根（眼、耳、鼻、舌、身、意）是空虛的，沒有神我，不應該產生染著。又像空聚沒有居民，只有鬼魅聚集其中。觀察六根的聚集，不僅沒有我，而且有煩惱鬼魅聚集其中。陰指的是五陰，界指的是十八界（六根、六塵、六識），入指的是十二入（六根、六塵）。陰、界、入的本體本來就沒有實在的自性，哪裡來的我呢？觀察陰等的道理就是慧行。廣泛地觀察這些事相，發起種種修行。

諸位仁者，下面三段是勸人求佛身的文章，分為三部分：一是標明章節，二是正式勸導，三是總結勸導。首先是標明章節，凡夫貪愛身體，沉溺於生死輪迴。上面已經詳細地說明了觀想的方法，呵斥了對身體的貪戀。如果厭惡身體，就會追求二乘（聲聞、緣覺）的斷滅，斷絕佛種。所以勸導說，應當欣樂佛身。問：現在這裡勸人求的是哪一教的佛身呢？答：難以確定判斷。或許是方便兩教（權教和實教）的佛身，或許是常住佛身。為什麼這樣說呢？因為果報是酬答因地的。既然說了方便，還勸人求。

【English Translation】 English version: Or others kill people in the mountains, seas, empty cities (referring to everything in the world), and no one can escape. Therefore, words must be cautious, as improper speech may lead to death. For example, the Buddha asked the Bhikkhus (Buddhist monks): 'How do you cultivate the thought of death?' Some Bhikkhus said: 'I cannot guarantee to live for seven days.' Some said: 'Six days,' or even 'one day,' 'half a day.' The Buddha said: 'These are all lazy people who cultivate the thought of death.' Some Bhikkhus said: 'Exhaling breath cannot guarantee inhaling breath.' The Buddha said: 'Good! Good! These are the true cultivators of the thought of death.' If one can cultivate in this way, one will soon attain liberation and Nirvana (the highest state in Buddhism).

This body can be summarized and likened to four images. The body is like a poisonous snake, an empty gathering, and a vengeful thief, which are all frightening. In this way, the four contemplations become clearer. If viewed from the perspective of the four sufferings (birth, old age, sickness, and death), it is a general analogy. This body has these four sufferings, just like poisonous snakes, vengeful thieves, etc., there is no joy to be found. The Mahaparinirvana Sutra elaborates on these in detail, while this sutra only briefly mentions them. Saying it is like a poisonous snake is like the four great elements (earth, water, fire, wind) being poisonous snakes placed in a box, each contradicting each other. The four great elements are also like this. Also, like a poisonous snake, even if a person raises it, it will bite when it is angry, not recognizing kindness. The four great elements of the body are also like this. Practitioners who nurture the body should repay kindness. If one of the great elements (one of the four great elements) goes against it, it will harm people, causing them to fall into the sea of suffering, which is difficult to escape. Like a vengeful thief, it will take people's wealth and harm their lives. The five skandhas (form, feeling, perception, volition, consciousness) are also like this, robbing people of their good wealth and cutting off their wisdom life within the body. Like an empty gathering, it is empty and devoid of anything, and will not cause people to generate love. Observing the six sense organs (eye, ear, nose, tongue, body, mind) as empty, without a self, one should not generate attachment. Also, like an empty gathering without residents, only ghosts and demons gather within it. Observing the gathering of the six sense organs, not only is there no self, but there are also afflictions, ghosts, and demons gathered within it. Skandhas refer to the five skandhas, realms refer to the eighteen realms (six sense organs, six sense objects, six consciousnesses), and entrances refer to the twelve entrances (six sense organs, six sense objects). The essence of skandhas, realms, and entrances is originally without real self-nature, so where does the self come from? Observing the principles of skandhas, etc., is the practice of wisdom. Broadly observe these phenomena and initiate various practices.

Dear friends, the following three sections are articles encouraging the seeking of the Buddha-body, divided into three parts: first, marking the chapter; second, formal encouragement; and third, concluding encouragement. First, marking the chapter, ordinary people love the body and are immersed in the cycle of birth and death. The above has explained in detail the methods of contemplation, rebuking attachment to the body. If one is disgusted with the body, one will pursue the annihilation of the Two Vehicles (Śrāvaka and Pratyekabuddha), cutting off the Buddha-seed. Therefore, it is advised to rejoice in the Buddha-body. Question: Which teaching's Buddha-body is being encouraged here? Answer: It is difficult to determine. Perhaps it is the Buddha-body of the two expedient teachings (provisional and real teachings), or perhaps it is the permanent Buddha-body. Why is this said? Because the karmic reward is in response to the causal ground. Since expedient means have been discussed, there is still encouragement to seek.

住有餘佛果。或是勸求常住果者。諸人既厭身是無常苦聚。應勸求于常樂涅槃。豈可勸求樹王灰斷。故下文云。如來身者從真實生。問勸求常果何以說方便門。答如大經佛答梵志問云。汝法因常果是無常。何以我法不得因是無常果是常耶。但豪族士庶等既是具縛。若不先因方便觀門斷惑入空何能入假。遊戲神通。亦不能空假一心開佛知見。故法華云是諸眾生未免生老病死。何由能解佛之智慧。問定用何判。答方等大乘一音演說何妨通勸。隨機所感不可定判。又約諸味所感不同。今方等四因。得二種果比說可知。故今所勸或是酬前兩觀舉兩佛之果。或一音異解隨其根性望果修因。問何以佛有四種涅槃但二。答佛約用智不同。涅槃但約斷德。如雲巧拙兩度病瘥是一。更開涅槃。非是不得教無的文。

所以者何下二正勸。但法身有四。三藏以五分為法身。有時亦指偏空真理。如雜阿含禪經云。若障重障禪當唸佛法身。法身者空也。如佛從忉利下。四眾折折欲前見佛。善吉端坐石室見空。佛告蓮華色。須菩提見空是見我法身。通教正以真智與法性理合為法身也。有時但指偏真空理。如大品云汝當觀空空法是佛。空無來去故也。別教正以中道為佛法身。功德智慧為報身。法報合故即有應身。圓教但以不斷顯法身為異。

【現代漢語翻譯】現代漢語譯本安住于具有剩餘的佛果。或者勸人尋求常住的果位。既然眾人都厭惡自身是無常的痛苦集合，就應該勸人尋求常樂涅槃。怎麼可以勸人尋求像樹王一樣灰飛煙滅呢？所以下文說，『如來的身體是從真實中產生的』。問：勸人尋求常果，為什麼說是方便之門？答：如《大般涅槃經》中，佛回答梵志的提問說：『你的法，因是常，果是無常。為什麼我的法不能因是無常，果是常呢？』但是豪門士族等，既然是被束縛的凡夫，如果不先通過方便觀門斷除迷惑，進入空性，怎麼能進入假觀，遊戲神通，也不能空假一心，開啟佛的知見。所以《法華經》說，『這些眾生還未免除生老病死，怎麼能夠理解佛的智慧呢？』問：如何確定用哪種判教？答：《方等經》和大乘經典用一種聲音演說，不妨礙普遍勸導。隨眾生的根機所感而不同，不可確定判別。又根據各種味道所感不同，現在《方等經》的四種因，得到兩種果，可以比照說明。所以現在所勸導的，或者是酬答前面的兩種觀法，舉出兩佛的果位。或者用一種聲音，不同的理解，隨著眾生的根性，期望果報而修因。問：為什麼佛有四種涅槃，這裡只說兩種？答：佛是根據運用智慧的不同來區分的，而涅槃只是根據斷除煩惱的功德來區分的。如說巧和拙兩種程度，病好是一種結果。更進一步開示涅槃，並非是不可以，只是教義中沒有明確的文字。

『所以者何』以下兩句是正式勸導。但法身有四種。三藏教以五分（戒、定、慧、解脫、解脫知見）為法身。有時也指偏空的真理。如《雜阿含經》、《禪經》說：『如果障礙很重，障礙禪定，應當唸佛法身。法身就是空。』如佛從忉利天下凡時，四眾爭先恐後想要見佛，須菩提（佛弟子，解空第一）端坐在石室中觀空。佛告訴蓮華色（比丘尼，神通第一）說：『須菩提見空，就是見我的法身。』通教正是以真智與法性之理相合為法身。有時只指偏空的真理。如《大品般若經》說：『你應該觀空，空法就是佛。空沒有來去。』別教正是以中道為佛法身，功德智慧為報身。法身和報身合在一起，就有了應身。圓教只是以不斷除煩惱來顯現法身的不同。

【English Translation】 English version They dwell in the Buddha-fruit that remains. Or they encourage seeking the fruit of permanence. Since people are weary of the body as an impermanent aggregation of suffering, they should be encouraged to seek the eternal bliss of Nirvana. How can they be encouraged to seek the annihilation like a tree king turned to ashes? Therefore, the following text says, 'The Tathagata's body arises from reality.' Question: Why is encouraging the seeking of the permanent fruit called a skillful means? Answer: As in the Nirvana Sutra, the Buddha answered the question of the Brahmin, saying, 'In your Dharma, the cause is permanent, and the fruit is impermanent. Why can't my Dharma have an impermanent cause and a permanent fruit?' However, noble clans and commoners are bound by afflictions. If they do not first rely on the skillful means of contemplation to sever delusions and enter emptiness, how can they enter provisionality, play with supernatural powers, or unite emptiness and provisionality in one mind to open the Buddha's knowledge and vision? Therefore, the Lotus Sutra says, 'These beings have not escaped birth, old age, sickness, and death. How can they understand the wisdom of the Buddha?' Question: How to determine which teaching to use? Answer: The Vaipulya Sutras and Mahayana Sutras expound with one voice, so there is no harm in universally encouraging. It depends on what resonates with each individual's capacity, so it cannot be definitively determined. Moreover, based on the different sensations experienced from various flavors, the four causes of the Vaipulya Sutras, which lead to two kinds of fruits, can be compared and explained. Therefore, what is being encouraged now may be in response to the previous two contemplations, citing the fruits of the two Buddhas. Or, with one voice, different understandings arise, depending on the beings' capacities, aspiring to the fruit and cultivating the cause. Question: Why are there four kinds of Nirvana for the Buddha, but only two are mentioned here? Answer: The Buddha is distinguished according to the different uses of wisdom, while Nirvana is only distinguished according to the merit of severing afflictions. It is like saying that skill and clumsiness are two degrees, but the cure of the disease is one. Further elucidating Nirvana is not impossible, but there is no explicit text in the teachings.

The following two sentences, beginning with 'The reason is why,' are formal exhortations. However, there are four kinds of Dharmakaya (Dharma Body). The Tripitaka teaching considers the five aggregates (precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation) as the Dharmakaya. Sometimes it also refers to the truth of emptiness. As the Samyukta Agama Sutra and the Dhyana Sutra say, 'If the obstacles are heavy, obstructing dhyana, one should contemplate the Buddha's Dharmakaya. The Dharmakaya is emptiness.' For example, when the Buddha descended from Trayastrimsa Heaven, the four assemblies rushed to see the Buddha, but Subhuti (Buddha's disciple, foremost in understanding emptiness) sat in a stone chamber contemplating emptiness. The Buddha told Utpalavarna (bhikkhuni, foremost in supernatural powers), 'Subhuti's seeing emptiness is seeing my Dharmakaya.' The Common Teaching precisely combines true wisdom with the principle of Dharma-nature as the Dharmakaya. Sometimes it only refers to the truth of emptiness. As the Mahaprajnaparamita Sutra says, 'You should contemplate emptiness; the Dharma of emptiness is the Buddha. Emptiness has no coming or going.' The Distinct Teaching precisely considers the Middle Way as the Buddha's Dharmakaya, and merit and wisdom as the Sambhogakaya (Reward Body). The combination of Dharmakaya and Sambhogakaya results in the Nirmanakaya (Transformation Body). The Perfect Teaching simply uses the non-severance of afflictions to manifest the difference in the Dharmakaya.

從無量功德智慧生者。此正勸慕果行因。藏通福智之因感福智之果。果中福智即是法身。故言從無量功德智慧生。別圓福智顯出佛性。即以所顯為生。但功德智慧皆是慧行及以行行。菩薩發心為求法身從此二法修於二行。二行圓滿法身顯現。

從戒定慧解脫解脫知見生者。三藏作無作戒為戒身。根本凈禪觀練薰脩為定身。觀生滅四諦乃至道場見四諦盡名為慧身。正習俱盡名解脫身。了了知見正習已盡戒定慧滿。不受後有名解脫知見身。通教五分戒如前說。罪不罪不可得故名為戒身。定如前說。不亂不味名為定身。觀無生四諦從八人見真。乃至佛地見真。圓極名慧身。從初見地解脫見惑轉入上地。乃至坐道場時一念相應慧習氣都盡。住有餘涅槃名解脫身。了了不見縛之與脫。而能種智佛眼自見住有餘無子縛。入無餘無果縛。亦見眾生本無縛脫。而見解脫名解脫知見身。別教以九種戒為戒身。九種禪為定身。九種智為慧身。此出地持。界外習盡為解脫身。種智佛眼了了知見法身顯現。亦知見他法身隱顯。次位不亂名解脫知見身。圓教一往與別無殊。欲分別者不斷凡夫陰身而能成就法身。即是不思議。五分法身事等須彌不礙芥子。欲知修因者聞前二行。厭離世間噁心不起善任運生名修戒身。專修行行禪定名為定身

【現代漢語翻譯】現代漢語譯本從無量功德智慧生者：這是勸勉人們欣慕通過修行因地來獲得果報。藏教和通教通過修福德和智慧的因，來感得福德和智慧的果。果報中的福德和智慧就是法身。所以說從無量功德智慧生。別教和圓教的福德和智慧顯現出佛性，就是以所顯現的佛性為生。但功德和智慧都是慧行以及行行。菩薩發心是爲了求得法身，因此修習這兩種法，行於二行。二行圓滿，法身自然顯現。從戒定慧解脫解脫知見生者：三藏教以無作戒為戒身。根本凈禪觀練薰脩為定身。觀生滅四諦，乃至道場見四諦盡，名為慧身。正習俱盡名解脫身。明瞭知見正習已經窮盡，戒定慧圓滿，不受後有，名為解脫知見身。通教的五分戒如前所說。罪與非罪都不可得，所以名為戒身。定如前所說，不亂不味，名為定身。觀無生四諦，從八人見真，乃至佛地見真，圓滿至極名為慧身。從初見地解脫見惑轉入上地，乃至坐道場時一念相應，慧的習氣都窮盡。住在有餘涅槃名為解脫身。明瞭不見束縛與解脫，而能以種智佛眼自見住在有餘，沒有子縛。入無餘，沒有果縛。也見眾生本來沒有束縛和解脫，而見解脫名為解脫知見身。別教以九種戒為戒身，九種禪為定身，九種智為慧身。這出自《地持經》。界外習氣窮盡為解脫身。種智佛眼明瞭知見法身顯現。也知見他人的法身隱顯。次第不亂名為解脫知見身。圓教大體上與別教沒有區別。如果要分別，不斷凡夫的陰身而能成就法身，這就是不可思議。五分法身的事等同須彌山，不妨礙芥子。想要知道修因，聽聞前面的二行。厭離世間，噁心不起，善念自然生起，名為修戒身。專心修行行禪定，名為定身。

【English Translation】 English version 'Born from immeasurable merit and wisdom': This is an exhortation to admire and aspire to attain the fruit by cultivating the causes. The Tripiṭaka (藏教, Zàngjiào) and Common (通教, Tōngjiào) teachings cultivate the causes of merit and wisdom to reap the fruits of merit and wisdom. The merit and wisdom within the fruit is the Dharmakāya (法身, Fǎshēn, Dharma body). Therefore, it is said to be born from immeasurable merit and wisdom. The merit and wisdom of the Distinct (別教, Biéjiào) and Perfect (圓教, Yuánjiào) teachings manifest the Buddha-nature, which is considered as the birth. However, merit and wisdom are both the practice of wisdom and the practice of conduct. Bodhisattvas aspire to attain the Dharmakāya, hence they cultivate these two dharmas and practice the two practices. When the two practices are perfected, the Dharmakāya naturally manifests. 'Born from morality, concentration, wisdom, liberation, and the knowledge and vision of liberation': The Tripiṭaka teaching considers non-action morality as the moral body. The fundamental pure meditation, contemplation, practice, and cultivation are the concentration body. Observing the Four Noble Truths (四諦, Sìdì) of arising and ceasing, and seeing the exhaustion of the Four Noble Truths in the Bodhi-mandala (道場, Dàochǎng), is called the wisdom body. The exhaustion of both right and habitual actions is called the liberation body. Clearly knowing and seeing that right and habitual actions are exhausted, morality, concentration, and wisdom are perfected, and not being subject to future existence, is called the liberation knowledge and vision body. The fivefold morality of the Common teaching is as previously described. The absence of sin and non-sin is called the moral body. Concentration is as previously described, being undisturbed and untainted is called the concentration body. Observing the Four Noble Truths of non-arising, from the Eightfold Path (八人, Bārén) seeing the truth, up to the Buddha-ground seeing the truth, perfect completeness is called the wisdom body. From the initial seeing of the ground, liberating from the delusions of views and entering the higher ground, up to the moment of sitting in the Bodhi-mandala, with one thought in accordance, the habitual tendencies of wisdom are all exhausted. Residing in the Nirvana with remainder is called the liberation body. Clearly not seeing bondage and liberation, yet being able to see oneself residing in the remainder with the seed wisdom and Buddha-eye, without the bondage of offspring. Entering the Nirvana without remainder, without the bondage of fruit. Also seeing that sentient beings originally have no bondage and liberation, and seeing liberation is called the liberation knowledge and vision body. The Distinct teaching considers the nine kinds of morality as the moral body, the nine kinds of meditation as the concentration body, and the nine kinds of wisdom as the wisdom body. This comes from the Bodhisattva-bhumi Sutra (地持經, Dìchíjīng). The exhaustion of habitual tendencies beyond the realm is the liberation body. The seed wisdom and Buddha-eye clearly know and see the Dharmakāya manifest. Also knowing and seeing the hidden and manifest Dharmakāya of others. The order not being disturbed is called the liberation knowledge and vision body. The Perfect teaching is generally no different from the Distinct teaching. If one wants to distinguish, being able to accomplish the Dharmakāya without ceasing the physical body of an ordinary person, this is inconceivable. The affairs of the fivefold Dharmakāya are equal to Mount Sumeru, not hindering a mustard seed. If one wants to know the cause of cultivation, listen to the preceding two practices.厭離世間噁心不起善任運生名修戒身。專修行行禪定名為定身。Aversion to the world, evil thoughts not arising, good thoughts naturally arising, is called cultivating the moral body. Focusing on practicing conduct and meditation is called the concentration body.

。專修慧行緣理名為慧身。正助既合隨分伏斷名解脫身。分別六即而不叨濫名解脫知見身。用此五身生佛身也。

從慈悲喜捨生。藏通用生無生四諦修法緣四無量心。生佛果法身大慈悲也。別教用無量四諦修法緣無緣四無量心。圓教用無作四諦唯修無緣四無量心。併成佛果法法身無緣大慈悲也。若初心修學還從慧行。慧行入空緣眾生令得樂離苦。慶喜忘懷即是。修四無量心能生法身大慈悲也。

從佈施至波羅蜜生。四教六度如前說。故四教六度生四佛果滿足之身。義顯冷然。所言諸者或開六為七為十為百或開八萬四千乃至不可說不可說。故言諸波羅蜜生。欲知初心修六度者。行行事善是修五度。慧行即修般若。

從方便至三明生。四教各有三種方便如前說。從因方便生果地法身方便。故言從方便生。從六通生者。三藏五通從行行根本凈禪觀練薰脩修得。無漏通從生滅四諦慧行修得。菩薩因中成就五通。約生滅四諦慧修無漏通。三十四心滿足即具果地法身六通。故言從六通生。通教五通六通。五通一往同三藏。修無漏通約無生四諦。在菩薩心中或五或六。斷正使故六。習未盡故五。今用因六得果地六故言從六通生別圓者。別約界外三土修六通成果。初地分得法身六通但以斷不斷分別別圓之殊耳。三明

【現代漢語翻譯】現代漢語譯本：專門修習慧行，從理上結緣，這被稱為慧身。正行和助行相結合，隨著修行的程度逐漸降伏和斷除煩惱，這被稱為解脫身。清楚地分辨六即的層次而不混淆，這被稱為解脫知見身。用這五種身來成就佛的身。

從慈悲喜捨四無量心生。藏教和通教用生滅、無生四諦的修法，來修習四無量心，從而生出佛果的法身大慈悲。別教用無量四諦的修法，來修習無緣四無量心。圓教用無作四諦，只修無緣四無量心。這些都能成就佛果的法身無緣大慈悲。如果初心修學者，還是應該從慧行入手。通過慧行體悟空性，並以空性的智慧去關懷眾生，使他們得到快樂、脫離痛苦。慶幸和喜悅的心情難以忘懷，這就是修習四無量心，能夠生出法身大慈悲。

從佈施到波羅蜜生。四教的六度如前面所說。所以四教的六度能生出四佛果的圓滿之身。這個道理顯而易見。所說的『諸』，有時展開為六度、七度、十度、百度，或者展開為八萬四千乃至不可說不可說。所以說『諸波羅蜜生』。想要知道初心修習六度的人，做種種善事就是修習前五度，用智慧來修行就是修習般若。

從方便到三明生。四教各有三種方便，如前面所說。從因地的方便生出果地的法身方便。所以說『從方便生』。從六通生，三藏教的五通，是從行行的根本凈禪觀練薰脩修得。無漏通是從生滅四諦的慧行修得。菩薩在因地中成就五通，通過生滅四諦的智慧修習無漏通。三十四心滿足就具備果地的法身六通。所以說『從六通生』。通教的五通和六通，五通大體上和三藏教相同，修習無漏通是依據無生四諦。在菩薩心中，有時是五通，有時是六通。斷除正使煩惱時是六通，習氣未盡時是五通。現在用因地的六通得到果地的六通，所以說『從六通生』。別教和圓教，別教是依據界外的三土修習六通而成就果位。初地菩薩分證法身六通，只是用斷與不斷的區別來區分別教和圓教的差別。三明（Trividya）。

【English Translation】 English version: Specifically cultivating the practice of wisdom, forming a connection with principle, is called the Wisdom Body (慧身). The combination of primary and auxiliary practices, gradually subduing and severing afflictions according to one's capacity, is called the Liberation Body (解脫身). Clearly distinguishing the levels of the Six Identities (六即) without confusion is called the Liberation Knowledge and Vision Body (解脫知見身). These five bodies are used to accomplish the body of the Buddha.

It arises from the Four Immeasurable Minds of loving-kindness, compassion, joy, and equanimity. The Tripitaka and Common Teachings use the practices of the Four Noble Truths of arising and ceasing, and non-arising, to cultivate the Four Immeasurable Minds, thereby generating the Dharma Body of great loving-kindness of the Buddha-fruit. The Distinct Teaching uses the practices of the Immeasurable Four Noble Truths to cultivate the Unconditioned Four Immeasurable Minds. The Perfect Teaching uses the Non-Action Four Noble Truths, only cultivating the Unconditioned Four Immeasurable Minds. These all accomplish the Dharma Body of the Buddha-fruit, the Unconditioned Great Loving-Kindness. If a beginner is learning, they should still start with the practice of wisdom. Through the practice of wisdom, one realizes emptiness and uses the wisdom of emptiness to care for sentient beings, enabling them to attain happiness and be free from suffering. The unforgettable feeling of rejoicing and joy is the cultivation of the Four Immeasurable Minds, which can generate the Dharma Body of great loving-kindness.

It arises from generosity to paramita. The Six Perfections of the Four Teachings are as previously described. Therefore, the Six Perfections of the Four Teachings can generate the complete body of the Four Buddha-fruits. The meaning is clear and obvious. The term 'various' (諸) sometimes expands the six into seven, ten, a hundred, or even eighty-four thousand, or even inexpressible, inexpressible numbers. Therefore, it is said 'arises from the various paramitas.' If you want to know how a beginner cultivates the Six Perfections, performing various good deeds is cultivating the first five perfections. Practicing with wisdom is cultivating prajna (般若).

It arises from skillful means to the Three Clear Knowledges (三明). The Four Teachings each have three kinds of skillful means, as previously described. From the skillful means of the causal ground arises the skillful means of the Dharma Body of the fruition ground. Therefore, it is said 'arises from skillful means.' As for arising from the Six Supernatural Powers (六通), the Five Supernatural Powers of the Tripitaka Teaching are attained through the fundamental pure dhyana (禪) contemplation, practice, refinement, and cultivation. The Non-Outflow Supernatural Power is attained through the practice of wisdom of the Four Noble Truths of arising and ceasing. Bodhisattvas accomplish the Five Supernatural Powers in the causal ground, cultivating the Non-Outflow Supernatural Power through the wisdom of the Four Noble Truths of arising and ceasing. When the thirty-four minds are fulfilled, one possesses the Six Supernatural Powers of the Dharma Body of the fruition ground. Therefore, it is said 'arises from the Six Supernatural Powers.' The Common Teaching's Five and Six Supernatural Powers, the Five Supernatural Powers are generally the same as the Tripitaka Teaching. Cultivating the Non-Outflow Supernatural Power is based on the Four Noble Truths of non-arising. In the mind of a Bodhisattva, sometimes there are five, sometimes six. When the fundamental afflictions are severed, there are six. When the habitual tendencies are not exhausted, there are five. Now, using the six supernatural powers of the causal ground to attain the six supernatural powers of the fruition ground, therefore it is said 'arises from the Six Supernatural Powers.' As for the Distinct and Perfect Teachings, the Distinct Teaching relies on the Three Lands outside the realm to cultivate the Six Supernatural Powers and accomplish the fruition. The Bodhisattva of the initial ground partially realizes the Six Supernatural Powers of the Dharma Body, but the difference between the Distinct and Perfect Teachings is distinguished by whether they are severed or not. The Three Clear Knowledges (Trividya).

者藏通皆約三通見三世事分明以為三明。通明異者一往見遠事名通見根本為明。菩薩因中用行行修兩明。慧行修無漏明證果得佛地法身三明。故言從三明生。別圓者並通達界外三世之法為三明也。下文云三明與無明等。即是不思議圓教之三明也。

從三十七道品生從止觀生。四教道品如前說。四教各修證菩提果名為法身故也。道品悉屬當教慧行。止觀生者止觀即是定慧因也。緣理是慧行緣事是行行。四教各修事理止觀之因。證佛法身定慧之果。故言從止觀生。

從十力至不共法生。三法是果上功德。內智所照名之為力。外用無怯名為無畏。佛地所有十八之法不與下地法而共故名不共。此三皆據佛地功德。今言從此三法生者。當是四教因中用此二行修此三法。故云從生。別圓約界外可知。

從斷一切不善法集一切善法生。四教菩薩各用慧行斷見思。行行斷無知名斷不善。慧行集緣理善法。行行集緣事善性。感四法身諸惡永斷眾善普會。但別圓兩教界外若斷若集。分別不同。

從真實生從不放逸生。藏通觀生無生。入偏真理名為真實。別圓觀無量無作。入中道佛性名為真實。四教菩薩觀真若極。證四佛果故言從真實生。不放逸生者若四菩薩慧行觀真緣事即退。名為放逸。若用慧行緣理心心相續不

【現代漢語翻譯】現代漢語譯本：藏教、通教都認為通過三種神通可以清楚地看到過去、現在、未來三世的事情，因此稱為三明（Triming）。神通和明有所不同，一般而言，能看到遠處的事情稱為神通，能見到根本的真理稱為明。菩薩在因地修行時，運用慧行和行行兩種修行方式來修習兩種明。通過慧行修習無漏的明，證得果位，獲得佛地的法身三明。所以說，『從三明生』。別教和圓教則是通達界外三世之法，以此為三明。下文說『三明與無明等』，指的就是不可思議的圓教之三明。從三十七道品生，從止觀生。四教的道品如前所述。四教各自修證菩提果，因此名為法身。道品全部屬於當教的慧行。『止觀生』，止觀就是定慧之因。緣理是慧行，緣事是行行。四教各自修習事理止觀之因，證得佛法身定慧之果。所以說，『從止觀生』。從十力（Shili）至不共法（Bugongfa）生。這三種法是果地上的功德。內在的智慧所照見的稱為力，外在的運用沒有畏懼稱為無畏。佛地所具有的十八種法不與下地之法相同，所以稱為不共。這三種都是依據佛地的功德而言。現在說從此三種法生，應當是四教在因地中運用這兩種修行方式來修習這三種法。所以說『從生』。別教和圓教關於界外的理解可以類推得知。從斷一切不善法，集一切善法生。四教菩薩各自用慧行斷除見思惑，用行行斷除無明，這稱為斷不善。用慧行聚集緣理的善法，用行行聚集緣事的善性。感得四法身，各種惡永遠斷除，各種善普遍彙集。但是別教和圓教在界外，斷和集的情況有所不同。從真實生，從不放逸生。藏教和通教觀照生滅，進入偏真的道理，這稱為真實。別教和圓教觀照無量和無作，進入中道佛性，這稱為真實。四教菩薩觀照真理到了極點，證得四佛果，所以說『從真實生』。『不放逸生』，如果四教菩薩的慧行觀照真理時緣於事，就會退轉，這稱為放逸。如果用慧行緣于理，心心相續不斷。

【English Translation】 English version: The Tripitaka and Common teachings both consider that the three penetrations (神通, Shentong) allow one to clearly see the events of the past, present, and future, hence they are called the Threefold Enlightenment (三明, Triming). Penetration and Enlightenment differ in that, generally speaking, seeing distant events is called penetration, while seeing the fundamental truth is called enlightenment. When Bodhisattvas cultivate in the causal stage, they use both Wisdom Practice and Action Practice to cultivate the two enlightenments. Through Wisdom Practice, they cultivate the enlightenment free from outflows, attain the fruition, and obtain the Dharmakaya Threefold Enlightenment of the Buddha-ground. Therefore, it is said, 'arising from the Threefold Enlightenment.' The Distinct and Perfect teachings penetrate the laws of the three periods beyond the realms, taking this as the Threefold Enlightenment. The following text says, 'The Threefold Enlightenment is equal to ignorance,' referring to the inconceivable Threefold Enlightenment of the Perfect Teaching. Arising from the Thirty-Seven Limbs of Enlightenment (三十七道品, Sanshiqi Daopin), arising from Cessation and Contemplation (止觀, Zhiguan). The Limbs of Enlightenment of the Four Teachings are as previously described. Each of the Four Teachings cultivates and realizes the fruit of Bodhi, hence it is called Dharmakaya. All the Limbs of Enlightenment belong to the Wisdom Practice of the respective teaching. 'Arising from Cessation and Contemplation,' Cessation and Contemplation are the cause of Samadhi and Wisdom. Contemplating principle is Wisdom Practice, contemplating phenomena is Action Practice. Each of the Four Teachings cultivates the cause of Cessation and Contemplation of phenomena and principle, realizing the fruit of Samadhi and Wisdom of the Buddha's Dharmakaya. Therefore, it is said, 'arising from Cessation and Contemplation.' Arising from the Ten Powers (十力, Shili) to the Unshared Dharmas (不共法, Bugongfa). These three dharmas are the merits of the fruition stage. What is illuminated by the inner wisdom is called Power, the absence of fear in external application is called Fearlessness. The eighteen dharmas possessed by the Buddha-ground are not shared with the dharmas of the lower grounds, hence they are called Unshared. All three are based on the merits of the Buddha-ground. Now, saying that they arise from these three dharmas, it should be that the Four Teachings use these two practices in the causal stage to cultivate these three dharmas. Therefore, it is said 'arising from.' The understanding of the Distinct and Perfect teachings regarding what is beyond the realms can be inferred. Arising from ceasing all unwholesome dharmas, gathering all wholesome dharmas. The Bodhisattvas of the Four Teachings each use Wisdom Practice to sever the delusions of views and thoughts, and use Action Practice to sever ignorance, this is called ceasing unwholesomeness. They use Wisdom Practice to gather wholesome dharmas related to principle, and use Action Practice to gather wholesome natures related to phenomena. They experience the Four Dharmakayas, all evils are forever severed, and all goodness is universally gathered. However, the situations of ceasing and gathering in the Distinct and Perfect teachings beyond the realms are different. Arising from reality, arising from non-negligence. The Tripitaka and Common teachings contemplate arising and ceasing, entering the truth of partial reality, this is called reality. The Distinct and Perfect teachings contemplate the immeasurable and the uncreated, entering the Middle Way Buddha-nature, this is called reality. The Bodhisattvas of the Four Teachings contemplate truth to the extreme, realizing the Four Buddha-fruits, therefore it is said 'arising from reality.' 'Arising from non-negligence,' if the Wisdom Practice of the Bodhisattvas of the Four Teachings contemplates truth while being attached to phenomena, they will regress, this is called negligence. If they use Wisdom Practice to be attached to principle, with mind after mind continuously.

舍大悲名大放逸。不放逸者跋致相也。心心寂滅自然流入故言從不放逸生。

從如是無量清凈法生如來身。此是舉廣類勸。但凈名以此而為勸端。法門無量悉須約前而修集之。故云從如是無量清凈法生。此諸功德皆生如來身也。一音演說隨類各解。則四教所明。因果行類用四悉檀。赴機利物普得受行獲其利也。其尋學者。若能諦取前之五番二種說法。勸慕果行因則此經不空來也。諸仁者至三菩提心三結勸。既知佛身功德如此由諸勝因。若欲慕果行因何止自利。大士託疾助佛興教正為利物。諸仁若能慕果行因。亦應同佛及以凈名。為斷一切眾生病也。眾生病者如前所明。凡夫及六度菩薩二乘通教菩薩皆有有為無為因果之病。別圓菩薩自體因果之病。故今四教各隨所解。應為斷除求無上道。則結成化他之意也。

如是至菩提心四明時眾得益。凈名隨機約誡勸二門。用四悉檀赴四根緣。所說無差故言如應說法。令無數人皆發心者。即發四種菩提心也。隨其四緣各有道心開發。即是普得受行獲其利。斯則神力不共法。四教發菩提心具如四教玄義。

維摩經略疏卷第三大正藏第 38 冊 No. 1778 維摩經略疏

維摩經略疏卷第四(小卷十一)

天臺沙門湛然略

弟子品初

【現代漢語翻譯】現代漢語譯本：捨棄大悲心就叫做大放逸（Pramada，疏忽、放縱）。不放逸就是跋致相（Apramada，不放逸），唸唸寂滅，自然流入，所以說從不放逸產生。從這樣無量清凈法產生如來身。這是舉出廣泛的類別來勸勉。但維摩詰（Vimalakirti）用這個作為勸勉的開端。法門無量，都需要按照前面的方法來修集。所以說從這樣無量清凈法產生。這些功德都產生如來身。用一種聲音演說，隨順不同種類各自理解，那麼四教（藏、通、別、圓）所闡明的因、果、行、類，用四悉檀（四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來適應根機，利益眾生，普遍得到修行，獲得利益。那些尋求學習的人，如果能夠認真領會前面五番兩種說法，勸勉愛慕果、修行因，那麼這部經就沒有白來。諸位仁者，直到三菩提心，這是第三次勸勉。既然知道佛身功德如此，是由各種殊勝的因產生的，如果想要愛慕果、修行因，又何止是自利呢？大士（菩薩）託病幫助佛陀興盛教化，正是爲了利益眾生。諸位仁者如果能夠愛慕果、修行因，也應該像佛陀以及維摩詰一樣，爲了斷除一切眾生的病。眾生的病，如前面所說，凡夫以及六度菩薩、二乘、通教菩薩，都有有為、無為、因果之病。別教、圓教菩薩，有自體因果之病。所以現在四教各自隨順所理解的，應該爲了斷除這些病而求無上道，這就結成了化他的意圖。像這樣直到菩提心，第四次說明時，大眾得到利益。維摩詰隨機應變，用誡勸兩種方式，用四悉檀來適應四種根器和因緣。所說沒有差別，所以說如應說法，令無數人都能發心，就是發起四種菩提心。隨著四種因緣，各有道心開發，這就是普遍得到修行，獲得利益。這就是神力不共法。四教發起菩提心，具體內容如四教玄義所說。《維摩經略疏》卷第三大正藏第 38 冊 No. 1778 《維摩經略疏》《維摩經略疏》卷第四(小卷十一) 天臺沙門湛然略弟子品初

【English Translation】 English version: Abandoning great compassion is called great Pramada (negligence, indulgence). Non-Pramada is Apramada (non-negligence), with each thought ceasing and naturally flowing in, hence it is said to arise from non-negligence. From such immeasurable pure Dharmas arises the Tathagata's body. This is to encourage by citing a broad category. However, Vimalakirti uses this as the beginning of his exhortation. The Dharma doors are immeasurable, and all need to be cultivated and gathered according to the preceding methods. Therefore, it is said to arise from such immeasurable pure Dharmas. These merits all give rise to the Tathagata's body. Speaking with one sound, each understanding according to their kind, then the causes, effects, practices, and categories explained by the Four Teachings (Tripitaka, Common, Distinct, Perfect), using the Four Siddhantas (four kinds of accomplishment: Worldly Siddhanta, Individual Siddhanta, Antidotal Siddhanta, Ultimate Truth Siddhanta) to suit the faculties, benefit beings, universally attain practice, and obtain benefits. Those who seek to learn, if they can diligently grasp the preceding fivefold two kinds of teachings, encouraging admiration for the fruit and cultivation of the cause, then this sutra will not have been in vain. Virtuous ones, up to the three Bodhi minds, this is the third exhortation. Since it is known that the Buddha's body has such merits, arising from various excellent causes, if one desires to admire the fruit and cultivate the cause, how can it be limited to benefiting oneself? The Bodhisattva, feigning illness to help the Buddha promote the teachings, is precisely for the benefit of beings. Virtuous ones, if you can admire the fruit and cultivate the cause, you should also be like the Buddha and Vimalakirti, in order to eradicate the illnesses of all beings. The illnesses of beings, as mentioned before, ordinary people, as well as Six Paramita Bodhisattvas, Two Vehicle practitioners, and Common Teaching Bodhisattvas, all have illnesses of conditioned, unconditioned, cause, and effect. Distinct and Perfect Teaching Bodhisattvas have illnesses of self-nature cause and effect. Therefore, now the Four Teachings, each according to their understanding, should seek the unsurpassed path in order to eradicate these illnesses, thus concluding the intention of transforming others. Like this, up to the Bodhi mind, the fourth explanation is when the assembly gains benefit. Vimalakirti adapts to the situation, using the two methods of admonishment and exhortation, using the Four Siddhantas to suit the four faculties and conditions. What is said is without difference, therefore it is said to teach the Dharma accordingly, causing countless people to generate the mind, which is to generate the four kinds of Bodhi mind. According to the four conditions, each has the mind of the path developed, which is to universally attain practice and obtain benefits. This is the supernatural power unshared Dharma. The Four Teachings generate the Bodhi mind, the specific content is as described in the Profound Meaning of the Four Teachings. Vimalakirti Sutra Commentary, Scroll 3 Taisho Tripitaka, Volume 38, No. 1778, Vimalakirti Sutra Commentary Vimalakirti Sutra Commentary, Scroll 4 (Small Scroll 11) Shramana Zhanran of Tiantai, Abridged Chapter on Disciples, Beginning

此品次方便品來者。為破無為緣整合凈佛國之教。已如前說其意乃多非凡所測。今亦略用三意通釋此品。一正明此品來意。二略釋弟子義。三入文解釋。

初意者大聖慈悲欲令眾生得不思議正報解脫法身依報凈佛國土。但以化物必在有緣。凈名於此忍土與物久結菩提勝業。懸知佛意先因託疾種種說法。扶成解脫佛國之教。今復寢疾默唸。意在如來大慈垂問若顧命弟子必辭往昔被彈之事。即得顯成如來所說。今明來意略出五重。一為顯凈名勝智。二為令四眾舍小慕大。三為扶成佛國。四為折伏二乘成生蘇教。五為印定成經。初意者若命弟子必述昔為辭。大眾若聞即于凈名生莫測想彌加敬從。若深信內發是則堪聞入室說凈土之教。第二意者證果聲聞未能迴心。如高原陸地不生蓮華。未入位者雖樂小乘聞被彈事必發大心。如說大品時有未入位者。舍受持衣供養如來即發大心。佛即放光仍為授記。亦通開發四眾大道利益無量。何者往昔彈斥聞者不多。如呵波離止二比丘心得清凈。如呵那律止是萬梵發菩提心。若至此席大眾普聞益乃無量。故須各述被彈之事。第三意者欲顯二乘昔日被呵與今當宗佛國意同。何以知然。眾生罪故不見凈土。如身子自述凈名往昔破其執小之失。令各鄙小慕大。是則執小之罪漸除。慕大

【現代漢語翻譯】現代漢語譯本：

這一品，即《方便品》的來由，是爲了闡明通過無為的因緣整合清凈佛國的教義。之前已經說過，其中的深意大多不是凡人所能測度的。現在也簡略地用三重含義來解釋這一品。一是正面闡明這一品的來意，二是簡略解釋弟子的含義，三是進入經文進行解釋。

第一重含義是，大聖以慈悲之心，想要讓眾生獲得不可思議的正報解脫法身，以及依報清凈佛國土。但教化眾生必須基於緣分。維摩詰（凈名）在此娑婆世界與眾生結下了長久的菩提勝業。他預先知道佛的心意，所以先假託生病，用種種說法來扶助成就解脫佛國的教義。現在又臥病在床，默默思念。他的意思是，希望如來以大慈悲垂問，如果顧及弟子，必定會推辭前往，並述說往昔被呵斥的事情。這樣就能顯明如來所說的教義。現在闡明來意，簡略地概括為五重含義：一是為彰顯維摩詰的殊勝智慧，二是為使四眾弟子捨棄小乘而仰慕大乘，三是爲了扶助成就佛國，四是爲了折服二乘，成就生酥之教，五是爲了印定此經。第一重含義是，如果命令弟子前往，必定會陳述昔日推辭的原因。大眾如果聽聞，就會對維摩詰產生莫測高深的印象，更加敬重信從。如果內心深信併發自內心，那麼就堪能聽聞入室所說的凈土教義。第二重含義是，證得果位的聲聞未能回心轉意，就像高原陸地不能生長蓮花一樣。未入位的修行者雖然喜歡小乘，但聽聞被呵斥的事情，必定會發起大乘之心。就像宣說《大品般若經》時，有未入位的修行者，捨棄受持的衣服供養如來，立即發起大乘之心。佛陀就放光，併爲他授記。這也普遍地開發了四眾的大道，利益無量。為什麼呢？往昔被彈斥，聽聞的人不多。就像呵斥波離，止息了二位比丘的煩惱，使他們心得清凈。就像呵斥阿那律，止息了他的萬種妄念，使他發菩提心。如果到這次法會，大眾普遍聽聞，利益就更加無量。所以需要各自陳述被彈斥的事情。第三重含義是，想要顯示二乘昔日被呵斥，與今日應當宗奉佛國的意義相同。為什麼知道是這樣呢？因為眾生的罪業，所以看不見清凈的佛土。就像舍利弗（身子）親自陳述維摩詰往昔破除他執著小乘的過失，使大家鄙視小乘而仰慕大乘，這樣執著小乘的罪業就逐漸消除，仰慕大乘

【English Translation】 English version:

This chapter, namely the 'Upaya Chapter' (Skillful Means), comes to elucidate the teaching of assembling a pure Buddha-land through the causes and conditions of non-action (Wuwei). As previously stated, its profound meaning is mostly beyond the comprehension of ordinary people. Now, I will briefly explain this chapter using three aspects. First, to explicitly state the intention behind this chapter; second, to briefly explain the meaning of the disciples; and third, to enter the text for interpretation.

The first aspect is that the Great Sage, with compassion, desires to enable sentient beings to attain the inconceivable right reward, the liberated Dharma-body, and the pure Buddha-land as the dependent reward. However, the transformation of beings must be based on affinity. Vimalakirti (Jingming) has long established superior Bodhi karma with beings in this Saha world. Knowing the Buddha's intention in advance, he first feigned illness, using various teachings to support and accomplish the doctrine of the liberated Buddha-land. Now, he is again lying ill, silently contemplating. His intention is that the Tathagata, with great compassion, will inquire. If considering the disciples, he will surely decline to go and recount the past events of being rebuked. In this way, the teachings spoken by the Tathagata can be revealed. Now, explaining the intention, it can be briefly summarized into five aspects: first, to highlight Vimalakirti's superior wisdom; second, to encourage the fourfold assembly to abandon the small vehicle and admire the great vehicle; third, to support and accomplish the Buddha-land; fourth, to subdue the two vehicles and accomplish the teaching of 'sheng su' (fresh cream); and fifth, to certify and establish this sutra. The first aspect is that if a disciple is ordered to go, he will surely state the reasons for declining in the past. If the assembly hears this, they will have an unfathomable impression of Vimalakirti, and will be even more respectful and faithful. If they deeply believe and arise from within, then they are capable of hearing the teachings of the Pure Land spoken in the inner chamber. The second aspect is that the Arhats who have attained the fruit have not been able to turn their minds, like lotuses cannot grow on the highlands. Those who have not entered the position, although they like the small vehicle, will surely develop the great mind upon hearing about the rebukes. Just like when the 'Mahaprajnaparamita Sutra' was being spoken, there were practitioners who had not entered the position, who abandoned the robes they were holding and offered them to the Tathagata, and immediately developed the great mind. The Buddha then emitted light and bestowed predictions upon them. This also universally develops the great path of the fourfold assembly, benefiting immeasurably. Why? Because in the past, not many people heard about the rebukes. Just like rebuking 波離 (Poli), stopping the afflictions of the two Bhikkhus, and purifying their minds. Just like rebuking 阿那律 (Anaritsu), stopping his myriad delusions and causing him to develop the Bodhi mind. If it comes to this assembly, the masses universally hear, and the benefits will be even more immeasurable. Therefore, each person needs to recount the events of being rebuked. The third aspect is to show that the rebukes of the two vehicles in the past have the same meaning as the Buddha-land that should be followed today. How do we know this? Because of the sins of sentient beings, they cannot see the pure Buddha-land. Just like 舍利弗 (Sariputra) personally recounted Vimalakirti's past breaking of his attachment to the small vehicle, causing everyone to despise the small vehicle and admire the great vehicle, so that the sins of attachment to the small vehicle are gradually eliminated, and admiration for the great vehicle

之心冥發。今得預此座承佛神力得聞此說。情同五百。因得入室聞不思議。而燈王香積無動之土皆現目前。第四意者如頓教初開。但有大機。小根垢重於其無益。譬之如乳。三藏次興。方便開三。小根之徒因斷見思隔凡成聖。即轉乳成酪。次聞往昔大士彈呵。乃至入室聲振三千是則鄙小慕大。信心漸轉事等生蘇。故法華云過是已後心相體信入出無難。若至大品變成熟蘇。入法華涅槃即成醍醐。是則重述所彈有成生蘇之由。問若五百各述顯凈名之德為入室生蘇之由者。此定屬序非正說也。答若成生蘇豈專入室。或是爾前聞諸方等如央掘所彈。或昔彈時或聞今重述。或至入室或至在後說諸方等。如是等時皆成生蘇。豈得定為入室成生蘇。之哢胤屬序分耶。若以由蘇哢胤即是序者。入室為還庵園之由亦即成序。第五意者凈名往昔隨物機動。隨處彈呵即便教謝。若不因命弟子豈得大眾同聞。為如來印定益正像末之四眾也。問此彈聲聞三觀四教各用其幾。答具用三觀。初彈從折空入假觀。用衍三教以彈三藏。二略釋弟子義即為九意。一略釋弟子名義。二釋十弟子。三總對通心數。四別對十心數。五明莊嚴雙樹六明生果報土。七明凈佛國土。八約觀心。九明遣問前後。初意者夫師有匠成之能。學者有資稟之德。資則舍父從師敬師如

父。師之謙讓處資如弟。故夫子云回也處余如父余也處回如弟。今身子之徒從佛受學即是師資故名弟子。問佛是眾生之慈父。一切眾生皆是佛子。故法華云今此三界皆是我有。其中眾生悉是吾子。豈從夫子之所制立。答經有二義自有依理立名。自有順俗為目。如法華云我為太子時羅睺為長子。我今成佛道受法為法子。此即約理。世間出世間皆是父子。若順俗者即如夫子。尋弘教門順俗無諍。而心不違實法故依外義釋名無咎。問若爾俗人皆是何獨聲聞。答通論實爾別則不然。俗人雖復時來受道既形居俗綱。事親事君豈能晨宵承奉常得資稟。菩薩常以利物為懷。有機則赴不專佛邊。聲聞舍家為內眷屬。從聞生解事事資承。弟子之儀事理圓足。複次聲聞經中明五佛子。五種得果並不說菩薩。是以弟子之名偏屬聲聞。若衍中多說菩薩為佛子。今仍本約聲聞經名為弟子。世多信用故以標品。二釋十弟子。諸經明十大弟子次第多有不同。今還約此經以為次第。一往與法華三根意同。唯迦旃延在富樓那后異耳。但如來法王導三界。初開三藏必須輔翼王。此十聲聞互有所長。各掌一法助佛開化。身子智慧。目連神足。大迦葉頭陀苦行。善吉空行無諍。富樓那辨才說法。迦旃延論義往復。阿那律天眼。優婆離持律。羅睺密行。阿難多聞。

【現代漢語翻譯】現代漢語譯本：父：老師謙讓對待弟子如同對待兄弟。所以孔子說顏回待我如同父親，我待顏回如同兄弟。現在身子（舍利弗，Sariputra）的弟子跟隨佛陀學習，就是師生的關係，所以稱為弟子。問：佛陀是眾生的慈父，一切眾生都是佛子。所以《法華經》（Saddharma Puṇḍarīka Sūtra）說：『現在這三界都是我所有的，其中的眾生都是我的孩子。』難道是根據孔子的制度建立的嗎？答：經典有兩種含義，一種是依據道理來命名，一種是順應世俗來稱呼。如《法華經》說：『我為太子時，羅睺羅（Rāhula）是我的長子。我現在成佛道，接受佛法為法子。』這便是依據道理。世間和出世間都是父子的關係。如果順應世俗，就像孔子那樣。尋找弘揚教義的門徑，順應世俗而沒有爭論，而內心不違背真實的佛法，所以依據外在的意義來解釋名稱沒有過錯。問：如果這樣，世俗之人都是佛子，為何唯獨聲聞（Śrāvaka）才是弟子？答：通俗來說確實如此，但具體來說則不然。世俗之人雖然有時來接受佛法，但既然身居世俗，受到綱常倫理的約束，侍奉父母，效忠君主，怎麼能早晚承奉佛陀，經常得到佛法的滋養？菩薩（Bodhisattva）常以利益眾生為懷，有機緣就去幫助，不專門在佛陀身邊。聲聞捨棄家庭，成為佛陀的內眷屬，從聽聞佛法中生起理解，事事依靠佛陀的教導。弟子的禮儀在事和理上都圓滿充足。再次，聲聞經中說明五種佛子，五種得果的情況，並不說菩薩。因此，弟子的名稱偏屬於聲聞。如果在大乘經典中多說菩薩為佛子，現在仍然根據聲聞經的本意，稱聲聞為弟子。世人大多相信這種說法，所以用它來標明品名。二、解釋十大弟子。諸經中說明十大弟子的次序多有不同。現在還是依據這部經的次序。大致與《法華經》的三根（上根、中根、下根）的意義相同。只有迦旃延（Kātyāyana）在富樓那（Pūrṇa）之後這一點不同。但如來（Tathāgata）是法王，引導三界，最初開創三藏（Tripiṭaka），必須要有輔佐的人。這十位聲聞各有專長，各自掌管一種佛法，幫助佛陀開化眾生。舍利弗（Śāriputra）智慧第一，目連（Maudgalyāyana）神通第一，大迦葉（Mahākāśyapa）頭陀苦行第一，須菩提（Subhūti）空行無諍第一，富樓那（Pūrṇa）辯才說法第一，迦旃延（Kātyāyana）論義往復第一，阿那律（Aniruddha）天眼第一，優婆離（Upāli）持律第一，羅睺羅（Rāhula）密行第一，阿難（Ānanda）多聞第一。

【English Translation】 English version: Father: The teacher treats disciples with humility, like brothers. Therefore, Confucius said, 'Yan Hui treats me like a father, and I treat Yan Hui like a brother.' Now, Śāriputra's (Sariputra) disciples follow the Buddha to learn, which is the relationship between teacher and student, so they are called disciples. Question: The Buddha is the compassionate father of all beings, and all beings are Buddha's children. Therefore, the Saddharma Puṇḍarīka Sūtra says, 'Now, these three realms are all mine, and the beings within them are all my children.' Is this established according to Confucius's system? Answer: The scriptures have two meanings: one is to name according to reason, and the other is to call according to custom. For example, the Saddharma Puṇḍarīka Sūtra says, 'When I was a prince, Rāhula was my eldest son. Now I have attained Buddhahood and receive the Dharma as a Dharma son.' This is according to reason. Both the mundane and supramundane worlds are father-son relationships. If it is according to custom, it is like Confucius. Seeking the path to promote the teachings, conforming to customs without contention, and the mind does not violate the true Dharma, so there is no fault in explaining the name according to external meaning. Question: If so, all worldly people are Buddha's children, why are only Śrāvakas disciples? Answer: Generally speaking, it is indeed so, but specifically it is not. Although worldly people sometimes come to receive the Dharma, since they live in the mundane world, bound by ethical codes, serving parents and being loyal to the ruler, how can they serve the Buddha morning and night and constantly receive the nourishment of the Dharma? Bodhisattvas always have the benefit of beings in mind, and go to help when there is an opportunity, not exclusively by the Buddha's side. Śrāvakas abandon their families and become the Buddha's inner retinue, generating understanding from hearing the Dharma, relying on the Buddha's teachings in everything. The etiquette of disciples is complete and sufficient in both matter and principle. Furthermore, the Śrāvaka scriptures explain five kinds of Buddha's children, and the five kinds of attainment of fruition do not mention Bodhisattvas. Therefore, the name of disciple belongs primarily to Śrāvakas. If the Mahāyāna scriptures often say that Bodhisattvas are Buddha's children, now we still follow the original meaning of the Śrāvaka scriptures and call Śrāvakas disciples. Most people believe this statement, so we use it to mark the category. Second, explain the ten great disciples. The order of the ten great disciples varies in different scriptures. Now we still follow the order of this scripture. It is roughly the same as the meaning of the three roots (superior, middle, and inferior) in the Saddharma Puṇḍarīka Sūtra. Only the difference is that Kātyāyana is after Pūrṇa. But the Tathāgata is the Dharma King, guiding the three realms, and the initial creation of the Tripiṭaka must have assistants. These ten Śrāvakas each have their own strengths, each in charge of a Dharma, helping the Buddha to enlighten beings. Śāriputra is foremost in wisdom, Maudgalyāyana is foremost in supernatural powers, Mahākāśyapa is foremost in ascetic practices, Subhūti is foremost in emptiness and non-contention, Pūrṇa is foremost in eloquence in preaching, Kātyāyana is foremost in debate and argumentation, Aniruddha is foremost in divine eye, Upāli is foremost in upholding the precepts, Rāhula is foremost in secret practice, and Ānanda is foremost in learning.

皆稱第一。問若十德互長從長標稱者。如身子持衣帶。目連盡其神力三千皆動。而不能動身子之帶。目連以事白佛。佛言佛入禪定身子不知其名。身子入定目連不知其名。若目連神足不長於身子。餘八未必各有所長。答或是偏長或非偏長。何者形他未必定有所長。就其十德自有偏長。故稱第一。但佛為法王所置法臣如世國臣。雖各諸能而八座卿各有所掌。十大弟子雖各有所兼。不可一人獨當二事。故分十德各屬一人。助佛宣揚十種教門令物慕仰。故各稱第一。隨彼根緣歸心有在。雖各助宣終歸一道。三總對十心數者。毗曇偈云。想．欲．更樂．慧．念．思及解脫．作意．于境界．三摩提．以痛。此通大地扶於心王起一切數。如國十臣共輔一主。若共行非法民皆造惡。共行正治民皆有善。眾生心王與通心數亦復如是。以此通心通善惡故與王俱起無量善惡。複次王即是師數即弟子。相扶善惡亦復如是。故文云弟子眾塵勞隨意之所轉。佛為法王弟子為臣共化王數。若眾生信受修行慧行即成見道諸善心數。修習行行即成修道諸善心數。複次十數即十法門能通入涅槃。初以十數為種子。從此修習遂致成道。如合抱之樹起于毫末。今法王欲以半滿之教化諸眾生。先隨樂欲。故下文云先以欲鉤牽。后令入佛智。今十弟子各弘一法者。

【現代漢語翻譯】現代漢語譯本都號稱第一。問：如果十種德行互相增長，從增長的角度來標稱，例如舍利弗（Śāriputra）[智慧第一]拿著衣帶，目犍連（Maudgalyāyana）[神通第一]用盡他的神通力量，三千大千世界都震動了，卻不能動舍利弗的衣帶。目犍連將此事稟告佛陀。佛陀說：『佛陀進入禪定，舍利弗不知道佛陀的名號。舍利弗進入禪定，目犍連也不知道舍利弗的名號。』如果目犍連的神通不如舍利弗，其餘八種德行未必各自有所長。答：或許是偏長，或許並非偏長。什麼叫『形他』？未必一定有所長。就這十種德行來說，自有偏長之處，所以號稱第一。但佛陀是法王，所設定的法臣如同世俗國家的臣子。雖然各有才能，但八座卿各有掌管。十大弟子雖然各有兼顧，但不可一人獨自承擔兩件事。所以分十種德行，各屬於一人，幫助佛陀宣揚十種教門，使眾生仰慕，所以各自號稱第一。隨順眾生的根器和因緣，歸心之處各有不同。雖然各自幫助宣揚，最終歸於一道。總的來說，對於十種心數，毗曇的偈頌說：『想、欲、更樂、慧、念、思以及解脫、作意、于境界、三摩提、以痛。』這些普遍存在，扶助心王生起一切心數，如同國家的十個大臣共同輔佐一個君主。如果共同施行非法之事，百姓都會作惡；共同施行正當的治理，百姓都會有善行。眾生的心王與普遍存在的心數也是如此。因為這些普遍存在的心數貫通善惡，所以與心王一同生起無量的善與惡。其次，心王就是老師，心數就是弟子，互相扶持，善惡也是如此。所以經文中說：『弟子眾的塵勞，隨意被其所轉。』佛陀是法王，弟子是臣子，共同教化心王和心數。如果眾生信受修行，智慧之行就成為見道的各種善心數；修習行之行，就成為修道的各種善心數。再次，十種心數就是十種法門，能夠通向涅槃。最初以十種心數為種子，從此修習，最終成就道果。如同合抱的大樹，起于細小的萌芽。現在法王想要用半滿的教法教化眾生，先隨順眾生的喜好和慾望，所以下文說：『先以欲鉤牽，后令入佛智。』現在十位弟子各自弘揚一種法門。

【English Translation】 English version All are called the foremost. Question: If the ten virtues mutually enhance each other, and the designation is based on the aspect of growth, such as Śāriputra [wisdom foremost] holding his robe's belt, and Maudgalyāyana [supernatural power foremost] exerting all his supernatural power, shaking the three thousand great thousand worlds, yet unable to move Śāriputra's belt. Maudgalyāyana reported this matter to the Buddha. The Buddha said, 'When the Buddha enters samadhi, Śāriputra does not know the Buddha's name. When Śāriputra enters samadhi, Maudgalyāyana does not know Śāriputra's name.' If Maudgalyāyana's supernatural powers are not superior to Śāriputra's, it is not necessarily the case that the remaining eight virtues are each superior in their own way. Answer: Perhaps they are partially superior, or perhaps not. What is meant by 'shaping others'? It is not necessarily the case that there is superiority in every aspect. Regarding these ten virtues, there are inherent areas of partial superiority, hence the designation of foremost. However, the Buddha is the Dharma King, and the Dharma ministers appointed by him are like the ministers of a secular kingdom. Although each possesses various abilities, the eight high ministers each have their own responsibilities. Although the ten great disciples each have overlapping skills, no one person can handle two matters alone. Therefore, the ten virtues are divided, each belonging to one person, to assist the Buddha in propagating the ten teachings, inspiring admiration in beings, hence each is called the foremost. According to the faculties and conditions of beings, their devotion lies in different areas. Although each assists in propagation, they ultimately lead to the same path. In general, regarding the ten mental factors, the verses of the Abhidharma say: 'Perception, desire, further delight, wisdom, mindfulness, thought, as well as liberation, attention, to the object, samadhi, and pain.' These are universally present, supporting the mind-king in arising all mental factors, just as the ten ministers of a country jointly assist a ruler. If they jointly engage in unlawful activities, the people will all commit evil; if they jointly implement righteous governance, the people will all have good deeds. The mind-king of beings and the universally present mental factors are also like this. Because these universally present mental factors pervade good and evil, they arise with the mind-king, producing immeasurable good and evil. Furthermore, the mind-king is the teacher, and the mental factors are the disciples, mutually supporting each other, and good and evil are also like this. Therefore, the text says: 'The defilements of the disciples are easily turned by them.' The Buddha is the Dharma King, and the disciples are the ministers, jointly transforming the mind-king and mental factors. If beings believe, accept, and practice, the practice of wisdom becomes the various good mental factors of the path of seeing; cultivating the practice of conduct becomes the various good mental factors of the path of cultivation. Furthermore, the ten mental factors are the ten Dharma gates, capable of leading to Nirvana. Initially, the ten mental factors are the seeds, from which cultivation leads to the attainment of the path. Just as a tree that can be embraced originates from a tiny sprout. Now, the Dharma King wishes to transform beings with the teachings of partial and complete, first according with the beings' preferences and desires, therefore the following text says: 'First attract with the hook of desire, then lead them into the Buddha's wisdom.' Now, the ten disciples each propagate one Dharma gate.

人以類聚物以群分。隨其樂欲各一法門攝為眷屬。雖各掌一法。何曾不具十德。如十心數隨有一起餘數隨起。雖一數當名而實其十。

四別對者。想對富樓那。以其想數偏強從想入道。是故弟子中說法第一。何者成論云。識得實法想得假名。其用想數分明。故能分別名相。辨才無滯于說法人中最為第一。諸有樂說法者皆師滿愿。何者佛德尊高無敢輒問。新學之徒各隨所好師而事之。故二比丘不敢問佛。是故十人隨用一數入道。于聲聞中各稱第一。對文一一隨其義便。準想說之。如今世人隨其三學各有所師。故云毗尼毗尼共等。是則發起如來枯榮入道之教。欲數對大迦葉。以其欲數偏強因此入道。何者一切善法欲為其本。迦葉絕榮志樂山谷。是則因善欲心舍世惡欲。其有樂頭陀者即以師之。攝為眷屬顯發枯榮頭陀入道之教。更樂數對迦旃延。以其此數偏強用之推獲以為入道。何者問答往復無有滯礙此數力也。余如迦葉。慧數對身子。以其此數入道故為轉法輪之大將也。余如迦葉。念數對波離。其用念數持律入道。何者造緣憶持名之爲念。對緣詮量而無忘失。持律之上此數力也。余如迦葉。思數對羅云。以其思數偏利密行入道。何者行陰是思。思數若利修諸戒行。覆藏功德密行之上。余如迦葉。解脫數對善吉。以其

【現代漢語翻譯】現代漢語譯本：人以類聚，物以群分。眾生隨著各自喜好的法門，聚集在一起成為眷屬。雖然每個人只專長一種法門，但又何嘗不具備十種德行呢？就像十種心數，隨著其中一個生起，其餘的也隨之生起。雖然只用一個心數來命名，但實際上包含了全部十種心數。

四種特別的對應關係是：想對應富樓那（Purna，意為圓滿），因為他的想蘊特別強大，所以從想蘊入手證入佛道。因此，他在佛陀的弟子中說法第一。為什麼這麼說呢？因為《成論》中說：『識』能夠認識真實之法，而『想』能夠認識虛假的名稱。富樓那運用想蘊非常清晰，所以能夠分辨名相，辯才無礙，在說法的人中最為第一。所有喜歡說法的人都以富樓那為老師。為什麼呢？因為佛陀的德行尊貴高尚，沒有人敢輕易請教。新學的弟子們各自隨著自己的喜好，拜師學習。所以，兩位比丘不敢直接問佛陀。因此，十個人隨著各自擅長的心數入手證入佛道，在聲聞弟子中各自被稱為第一。對應經文，一一隨著經文的意義來解釋，可以參照想蘊的例子來理解。就像現在的人們，隨著三學（戒、定、慧）各自有所師承，所以說毗尼（Vinaya，意為戒律）和毗尼是同等的。這就是發起如來枯榮入道的教法。

欲對應大迦葉（Mahakasyapa），因為他的欲蘊特別強大，因此證入佛道。為什麼這麼說呢？因為一切善法都以欲為根本。迦葉斷絕榮華富貴，喜歡隱居山谷。這就是因為善的欲心，捨棄了世間的惡欲。那些喜歡頭陀行（苦行）的人，就以迦葉為老師，聚集在一起成為眷屬，彰顯枯榮頭陀入道的教法。

更樂對應迦旃延（Katyayana），因為他的這種心數特別強大，用它來推論獲得真理，因此證入佛道。為什麼這麼說呢？因為問答往復，沒有滯礙，這是這種心數的力量。其餘的方面可以參照迦葉。

慧數對應舍利弗（Sariputra），因為他用這種心數入道，所以成為轉法輪的大將。其餘的方面可以參照迦葉。

念數對應優波離（Upali），他用念數持戒入道。為什麼這麼說呢？因為造作因緣，憶持不忘，這叫做念。對於因緣進行衡量，而沒有忘失，在持戒方面，這是念數的力量。其餘的方面可以參照迦葉。

思數對應羅睺羅（Rahula），因為他的思數特別敏銳，秘密修行入道。為什麼這麼說呢？因為行陰就是思。思數如果敏銳，就能修持各種戒行，覆藏功德，在秘密修行方面表現突出。其餘的方面可以參照迦葉。

解脫數對應善吉（Subhuti），因為他...

【English Translation】 English version: People gather in groups according to their kind, and things are classified according to their type. Sentient beings gather as a family according to the Dharma gate they enjoy and desire. Although each person specializes in one Dharma, how could they not possess all ten virtues? Just like the ten mental factors, when one arises, the others arise as well. Although named after one factor, it actually encompasses all ten.

The four special correspondences are: 'Thought' corresponds to Purna (meaning 'complete'), because his aggregate of thought is particularly strong, so he entered the path through thought. Therefore, he is the foremost in expounding the Dharma among the Buddha's disciples. Why is this so? Because the Cheng Lun says: 'Consciousness recognizes the real Dharma, while thought recognizes false names.' Purna uses the aggregate of thought very clearly, so he can distinguish names and forms, and his eloquence is unimpeded, making him the foremost among Dharma speakers. All those who enjoy expounding the Dharma take Purna as their teacher. Why? Because the Buddha's virtues are noble and lofty, and no one dares to ask him questions easily. New students each follow their own preferences and learn from a teacher. Therefore, the two Bhikkhus did not dare to ask the Buddha directly. Thus, the ten people entered the path according to the mental factor they were good at, and each was called the foremost among the Sravakas. Corresponding to the text, explain each one according to the meaning of the text, and you can refer to the example of the aggregate of thought to understand. Just like people today, each has a teacher according to the three learnings (sila, samadhi, prajna), so it is said that Vinaya (meaning 'discipline') and Vinaya are equal. This is to initiate the Tathagata's teaching of entering the path through asceticism and prosperity.

'Desire' corresponds to Mahakasyapa, because his aggregate of desire is particularly strong, so he entered the path. Why is this so? Because all good Dharmas have desire as their root. Kasyapa cut off glory and wealth and liked to live in the mountains and valleys. This is because of the desire for good, he abandoned the evil desires of the world. Those who enjoy the practice of Dhuta (ascetic practices) take Kasyapa as their teacher, gather together as a family, and manifest the teaching of entering the path through asceticism and prosperity.

'Joy' corresponds to Katyayana, because his mental factor of joy is particularly strong, and he uses it to infer and obtain the truth, so he entered the path. Why is this so? Because there is no hindrance in the back-and-forth of questions and answers, this is the power of this mental factor. The rest can be referred to Kasyapa.

'Wisdom' corresponds to Sariputra, because he entered the path with this mental factor, so he became the great general of turning the Dharma wheel. The rest can be referred to Kasyapa.

'Mindfulness' corresponds to Upali, he entered the path by upholding the precepts with mindfulness. Why is this so? Because creating conditions and remembering without forgetting is called mindfulness. Measuring the conditions without forgetting, this is the power of mindfulness in upholding the precepts. The rest can be referred to Kasyapa.

'Thought' corresponds to Rahula, because his thought is particularly sharp, and he secretly practices to enter the path. Why is this so? Because the aggregate of formation is thought. If thought is sharp, he can cultivate various precepts and practices, cover up merits, and excel in secret practice. The rest can be referred to Kasyapa.

'Liberation' corresponds to Subhuti, because he...

此數偏利用為入道。故無諍三昧蕭然獨脫不與物競。余如迦葉。作意數對那律。以其憶數偏利。因其失眼佛令起此數修天眼入道。何者夫修天眼。必須住心緣境取日月光明。方發天眼通也。余如迦葉。三摩提數對目連。以其定數偏利修此入道。何者凡夫皆有此數。若無定者平地顛墜。以眾生不能修習故不得深定。余如迦葉。痛數對阿難。以其受數偏利以聽受入道。何者受數四卷稱之為痛。雜心為受。今通言受。受以領納為義。故此數分明領持佛法。如完器盛水。余如迦葉。五明雙樹者。上雖明枯榮語少義隱。是十弟子共輔如來。莊嚴半滿引物見性住大涅槃。即雙樹間涅槃義也。三藏無常破常四倒。莊嚴四枯引接眾生。一一數中四悉攝物。隨其善巧輔佛法王。成半字教利益一切。若一人四悉十人即有四十莊嚴。乃至五百即有二千莊嚴四枯也。問若十人對十數五百如何答。法王所說必有所以。今既未見五百所傳不可妄擬。今尋義理聊為解釋。一數有十十數即百。束對五根五百數。又大經五百各說身因皆是半字。四枯入道。次明對十數法門輔佛弘于滿字四榮。眾生不堪以方便力設四枯之教。是十弟子皆是法身內秘外現。如來既託生王宮弟子亦隨緣應出。如來樹下覺道。弟子皆聰明利智為外道師。故法華云我本著邪見為諸梵志

【現代漢語翻譯】現代漢語譯本：這種計數方法特別適合用來入道。所以，『無諍三昧』（a state of non-contention）能夠蕭然獨立，不與外物相爭。其他的例子還有，如迦葉（Kasyapa），他用心專注于計數，針對阿那律（Aniruddha），因為阿那律記憶數字特別有優勢。因為他失去了眼睛，佛陀讓他通過這種計數方法來修習天眼，從而入道。什麼是修習天眼呢？必須使心專注于所緣之境，攝取日月的光明，才能引發天眼通。其他的例子還有，如迦葉，用『三摩提』（Samadhi，定）的計數方法來幫助目連（Maudgalyayana），因為目連在禪定方面特別有優勢，通過修習這種方法入道。什麼是一般人都有的計數方法呢？如果沒有禪定，就會在平地上跌倒。因為眾生不能修習，所以無法獲得深刻的禪定。其他的例子還有，如迦葉，用『痛』的計數方法來幫助阿難（Ananda），因為阿難在感受方面特別有優勢，通過聽聞佛法入道。什麼是被稱為『痛』的計數方法呢？《四卷阿含經》稱之為『痛』，而《雜心論》稱之為『受』，現在統稱為『受』。『受』以領納為意義。所以這種計數方法能夠清晰地領受和保持佛法，就像完整的器皿盛水一樣。其他的例子還有，如迦葉，『五明雙樹』（five bright twin trees）的說法，雖然上面說明了枯榮，但文字很少，意義隱晦。這是指十位弟子共同輔佐如來，用莊嚴的半字教和滿字教引導眾生見性，安住于大涅槃。也就是雙樹間涅槃的意義。三藏教義用無常來破除常，用四顛倒來莊嚴四枯，以此來引導接引眾生。每一種計數方法都用四悉檀（four kinds of explanations）來攝受眾生，隨其善巧來輔佐佛法之王，成就半字教，利益一切眾生。如果一個人有四悉檀，十個人就有四十種莊嚴，乃至五百人就有兩千種莊嚴四枯。問：如果十個人對應十種計數方法，那麼五百人又該如何對應呢？答：法王（佛陀）所說必定有其道理。現在既然沒有看到五百人所傳的內容，不可妄加揣測。現在尋找其中的義理，姑且解釋一下。一種計數方法有十種，十種計數方法就是一百種。對應五根，五百種計數方法。而且《大般涅槃經》中五百人各自說身因，都是半字教，四枯入道。其次說明用十種計數方法來輔佐佛陀弘揚滿字教四榮。眾生不堪接受，所以用方便力設立四枯之教。這十位弟子都是法身菩薩，內秘外現。如來既然託生于王宮，弟子也隨緣應化而出。如來在菩提樹下覺悟成道，弟子們都聰明利智，曾經是外道之師。所以《法華經》說：『我本著邪見，為諸梵志（Brahmins，婆羅門）』。

【English Translation】 English version: This method of counting is particularly useful for entering the path. Therefore, the 'Samadhi of Non-Contention' is serenely independent, not competing with external things. Other examples include Kasyapa, who focused his mind on counting, targeting Aniruddha, because Aniruddha had a particular advantage in remembering numbers. Because he lost his eyes, the Buddha had him cultivate the divine eye through this method of counting, thereby entering the path. What is the cultivation of the divine eye? One must focus the mind on the object of contemplation, absorbing the light of the sun and moon, in order to develop the divine eye power. Other examples include Kasyapa, who used the method of counting 'Samadhi' to help Maudgalyayana, because Maudgalyayana had a particular advantage in meditation, entering the path through cultivating this method. What is the method of counting that ordinary people have? Without meditation, one will fall on flat ground. Because sentient beings cannot cultivate, they cannot attain deep meditation. Other examples include Kasyapa, who used the method of counting 'pain' to help Ananda, because Ananda had a particular advantage in feeling, entering the path through listening to the Dharma. What is the method of counting called 'pain'? The Four-Agama Sutras call it 'pain', while the Miscellaneous Abhidharma Heart Treatise calls it 'feeling', now collectively referred to as 'feeling'. 'Feeling' takes reception as its meaning. Therefore, this method of counting can clearly receive and maintain the Buddha's teachings, like a complete vessel holding water. Other examples include Kasyapa, the saying of 'five bright twin trees', although it explains withering and flourishing, the words are few and the meaning is obscure. This refers to the ten disciples jointly assisting the Thus Come One, using the adornment of the half-word teaching and the full-word teaching to guide sentient beings to see their nature and abide in great Nirvana. That is, the meaning of Nirvana between the twin trees. The Tripitaka teachings use impermanence to break permanence, and use the four inversions to adorn the four witherings, in order to guide and receive sentient beings. Each method of counting uses the four siddhantas to gather sentient beings, using their skillful means to assist the Dharma King (Buddha), accomplishing the half-word teaching, benefiting all sentient beings. If one person has four siddhantas, ten people will have forty adornments, and even five hundred people will have two thousand adornments of the four witherings. Question: If ten people correspond to ten methods of counting, then how should five hundred people correspond? Answer: What the Dharma King (Buddha) says must have its reason. Since we have not seen the content transmitted by five hundred people, we cannot speculate rashly. Now, seeking the meaning within, let us explain it for the time being. One method of counting has ten, and ten methods of counting are one hundred. Corresponding to the five roots, five hundred methods of counting. Moreover, in the Mahaparinirvana Sutra, five hundred people each speak of the cause of the body, all of which are half-word teachings, and the four witherings enter the path. Next, it explains using ten methods of counting to assist the Buddha in propagating the full-word teaching of the four flourishings. Sentient beings are unable to accept it, so the teaching of the four witherings is established with expedient power. These ten disciples are all Dharma-body Bodhisattvas, inwardly secret and outwardly manifested. Since the Thus Come One was born in the royal palace, the disciples also manifested in accordance with conditions. The Thus Come One awakened to the path under the Bodhi tree, and the disciples were all intelligent and wise, having been teachers of external paths. Therefore, the Lotus Sutra says: 'I was originally attached to wrong views, for all the Brahmins.'

師。世尊知我心拔邪說涅槃。所以為其師者調伏為易。如來成道悉來歸命受習四枯。師主既降學徒風靡。過是已後心相體信入出無難。是故凈名呵諸二乘令欣大棄小。故示居不及之砧受彈呵之槌。共熟物器令成大事。顯于如來方便。密教眾生皆恥小慕大開佛知見。得常樂我凈入滿字法門。皆由弟子以十數法門助成佛事。五味之義委在法華。非此正意不具明也。又大經明莊嚴四榮。應具標十人。但取六者為對破六師毀壞雙樹故也。何者一切眾生皆有王數。即三佛性義。王即正因慧即了因。餘數緣因佛性宛然。煩惱數覆不能得發。是故如來共十弟子槌砧扣發成生熟蘇。令入滿字開佛知見顯三佛性入秘密藏。今以弟子對數如來為王成半滿益。其義冷然。自古及今不明此義。豈知命弟子意在扶成不思議解脫之教。六明生果報土者。十大弟子用此十門助嚴雙樹。若所化眾產生就四枯入無餘時生有餘土。是人根鈍以于佛道紆迴。今對凈名轉入四榮。若至法華開佛知見得無生忍。舍報即生果報凈土。為盧舍那眷屬。唯聞圓教心心寂滅自然流入。七明凈佛國土者。此十弟子用十法門莊嚴雙樹。即是成就眾生凈佛國土。至法華經為佛授記。后成佛時所化皆住十種法門修枯榮因凈佛國土。成佛之時如是眾生各生其國。若齊此教只是呵嘖聲聞

【現代漢語翻譯】現代漢語譯本：維摩詰經中的弟子是爲了輔助佛陀的教化。世尊知道我（指舍利弗）的心已經擺脫了邪說，證入了涅槃，所以為師者調伏我是很容易的。如來佛成道后，所有弟子都來歸順，接受並修習四枯之法（指比丘所應修的四種厭離行：冢間坐、糞掃衣、常乞食、樹下宿）。因為師父（指佛陀）已經降伏，所以學徒們也像風一樣迅速地歸順。經過這些之後，師徒之間心意相通，出入都沒有困難。因此，維摩詰呵斥那些二乘（聲聞乘和緣覺乘），讓他們欣然捨棄小乘，追求大乘。所以，維摩詰示現自己像砧板一樣承受打擊，像鐵錘一樣接受呵斥，共同錘鍊眾生的根器，使之成就大事，彰顯如來的方便法門。秘密地教導眾生都以小乘為恥，羨慕大乘，開啟佛的知見，得到常樂我凈的圓滿法門。這些都由於弟子們用十數法門輔助成就佛的事業。《五味》的意義詳細地記載在《法華經》中，這裡不是主要意思，所以不詳細說明。另外，《大般涅槃經》闡明了莊嚴的四榮（指常、樂、我、凈四德），應該完整地標出十位弟子。但只取六位，是爲了對治和破斥六師外道（指富蘭那·迦葉、末伽梨·拘舍梨子、阿耆多·翅舍欽婆羅、婆浮陀·迦旃延、散惹夷·毗羅梨子、尼犍陀·若提子）毀壞雙樹（指佛陀涅槃之處的娑羅雙樹）的緣故。為什麼說一切眾生都有王數（指如來）呢？這就是三佛性（指正因佛性、了因佛性、緣因佛性）的意義。王就是正因佛性，慧就是了因佛性，其餘的數就是緣因佛性，佛性本來就存在。只是被煩惱所覆蓋，不能顯發。所以，如來與十大弟子像鐵錘和砧板一樣，敲打啓發眾生，使之成就生酥、熟酥，進入圓滿的法門，開啟佛的知見，顯現三佛性，進入秘密藏。現在用弟子來對應如來為王，成就半滿之益，其中的意義非常明顯。自古至今，沒有人明白這個意義。哪裡知道佛陀命令弟子的用意在於扶助成就不可思議解脫的教法呢？六、闡明生果報土：十大弟子用這十種法門來莊嚴雙樹，也就是如果所教化的眾產生就了四枯之行，進入無餘涅槃時，就會生於有餘報土（指尚未完全清凈的國土）。這是因為這些人的根器遲鈍，在佛道上迂迴曲折。現在對應維摩詰經，轉入四榮之德。如果到了法華會上，開啟佛的知見，得到無生法忍，捨棄報身，就會生於果報凈土，成為盧舍那佛（指報身佛）的眷屬，只聽聞圓教，心心寂滅，自然流入。七、闡明清凈佛國土：這十位弟子用十種法門莊嚴雙樹，就是成就眾生，清凈佛國土。到了《法華經》時，佛會為他們授記，將來成佛時，所教化的眾生都安住於十種法門，修習枯榮之因，清凈佛國土。成佛之時，這些眾生各自生於他們的國土。如果只停留在呵斥聲聞的教法上，就無法達到這個目標。

【English Translation】 English version: The disciples in the Vimalakirti Sutra are to assist the Buddha's teachings. The World Honored One knew that my (referring to Sariputra) mind had been freed from heretical views and entered Nirvana, so it was easy for the teacher to subdue me. After the Tathagata attained enlightenment, all the disciples came to submit, accept and practice the four 'kusa' (ascetic practices) (referring to the four practices of renunciation that a Bhiksu should cultivate: sitting in the cemetery, wearing discarded rags, always begging for food, and sleeping under a tree). Because the teacher (referring to the Buddha) had already subdued, the disciples also submitted as quickly as the wind. After these, the minds of the teacher and disciples were connected, and there was no difficulty in entering and exiting. Therefore, Vimalakirti rebuked those of the two vehicles (Sravaka and Pratyekabuddha), making them gladly abandon the small vehicle and pursue the great vehicle. Therefore, Vimalakirti manifested himself as an anvil to withstand blows, and as a hammer to accept scolding, jointly tempering the roots of sentient beings, enabling them to accomplish great things, and manifesting the Tathagata's expedient methods. Secretly teaching sentient beings to be ashamed of the small vehicle, admire the great vehicle, open the Buddha's knowledge and vision, and obtain the perfect Dharma gate of permanence, bliss, self, and purity. These are all due to the disciples assisting in accomplishing the Buddha's work with ten Dharma gates. The meaning of 'Five Flavors' is recorded in detail in the Lotus Sutra, which is not the main meaning here, so it will not be explained in detail. In addition, the 'Nirvana Sutra' clarifies the four glories (referring to the four virtues of permanence, bliss, self, and purity), and should fully mark the ten disciples. However, only six are taken, in order to counteract and refute the six heretical teachers (referring to Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sanjaya Belatthiputta, and Nigantha Nataputta) who destroyed the twin trees (referring to the twin Sala trees where the Buddha entered Nirvana). Why is it said that all sentient beings have the number of the king (referring to the Tathagata)? This is the meaning of the three Buddha-natures (referring to the causal Buddha-nature, the enlightening Buddha-nature, and the conditional Buddha-nature). The king is the causal Buddha-nature, wisdom is the enlightening Buddha-nature, and the remaining number is the conditional Buddha-nature. The Buddha-nature is originally present. It is only covered by afflictions and cannot be manifested. Therefore, the Tathagata and the ten great disciples are like hammers and anvils, knocking and inspiring sentient beings, enabling them to accomplish raw ghee and cooked ghee, enter the perfect Dharma gate, open the Buddha's knowledge and vision, manifest the three Buddha-natures, and enter the secret treasury. Now, using the disciples to correspond to the Tathagata as the king, accomplishing the benefit of half and full, the meaning is very clear. From ancient times to the present, no one has understood this meaning. How do they know that the Buddha's intention in ordering the disciples is to assist in accomplishing the inconceivable liberation teaching? Six, clarifying the land of birth and retribution: The ten great disciples use these ten Dharma gates to adorn the twin trees, that is, if the sentient beings being taught accomplish the four 'kusa' practices and enter Nirvana without remainder, they will be born in the land of retribution with remainder (referring to the land that is not completely pure). This is because these people's roots are dull, and they are circuitous and tortuous on the Buddha's path. Now, corresponding to the Vimalakirti Sutra, they turn to the four virtues of glory. If they reach the Lotus assembly, open the Buddha's knowledge and vision, and obtain the forbearance of non-birth, abandoning the retribution body, they will be born in the pure land of retribution, becoming the family members of Rocana Buddha (referring to the Sambhogakaya Buddha), only hearing the perfect teaching, the mind is silent, and naturally flows in. Seven, clarifying the pure Buddha land: These ten disciples use ten Dharma gates to adorn the twin trees, which is to accomplish sentient beings and purify the Buddha land. When they reach the Lotus Sutra, the Buddha will predict their future Buddhahood. When they become Buddhas in the future, the sentient beings they teach will all abide in the ten Dharma gates, cultivate the causes of 'kusa' and glory, and purify the Buddha land. When they become Buddhas, these sentient beings will each be born in their respective lands. If they only stay in the teaching of rebuking Sravakas, they will not be able to achieve this goal.

。贊諸菩薩住不思議凈佛國土。二乘永絕。根敗無堪。是故迦葉聲振三千。今取法華意望授身子等記。即汝等所行是菩薩道。又言少欲厭生死實自凈佛土。理而推之凈名呵折皆為二乘。展轉皆成凈國之因。是則弟子重述扶成佛國品。其意宛然。自古及今誰知之也。八明觀心者。今案前解亦是觀心。何以故。行人王數即是師資。但眾生日夜常生無量邪正諸法皆由王數。是故行人須善此意。若勤修習思惟分別發半滿智。自行化他即同身子莊嚴雙樹。如是一一皆約心數行成化物。行顯由心。若能諦觀心性即見佛性。住大涅槃即同如來莊嚴雙樹。若觀行心明見於心。王即法王數即弟子。莊嚴雙樹猶如目前。觀心語密疏豈盡心。九料簡問疾前後。問如來何不先遣菩薩。答菩薩若各述不堪聲聞望崖則失五百法門。若先命聲聞聲聞各述則五百法門皆印成經。次遣菩薩即得具述昔說法門。問若劣為始應前遣阿難。答互有所掌先遣無咎。

爾時下三入文解釋文為二。一凈名默唸二如來遣問。初為二。一自念寢疾二唸佛垂旨。初文者凈名位居等覺當有何疾。今自念者正欲托茲起教利生故也。自念是解脫知見法身。住等覺三德之位。寢表般若。疾表解脫。床表法身。此不縱不橫如世伊字。所以然者。法身即是自性清凈心。隱名如來藏顯

【現代漢語翻譯】現代漢語譯本：讚歎諸位菩薩安住在不可思議的清凈佛國土中。在那裡，聲聞乘和緣覺乘永遠斷絕，因為他們的根器已經敗壞，無法堪任大任。因此，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）的聲音能夠震動三千大千世界。現在借用法華經的意旨，希望為舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人授記，即你們所行持的就是菩薩道。又說，少欲知足，厭離生死，實在是爲了自身清凈佛土。從這個道理推論，維摩詰（Vimalakīrti，一位在家菩薩，以辯才和智慧著稱）的呵斥和折服，都是爲了二乘人，輾轉都能成為清凈佛國的因緣。這樣看來，弟子們重新闡述和扶助成就佛國品，其中的意義就非常明顯了。從古至今，有誰能真正理解這些呢？八、關於觀心：現在按照前面的解釋，這也是觀心。為什麼這麼說呢？行人所觀的『王數』就是師資。只是眾生日夜不斷地生起無量邪正諸法，都是由『王數』所導致的。因此，修行人必須善於理解這個道理。如果勤奮地修習、思惟、分別，就能生起半滿的智慧，自己修行，教化他人，就如同舍利弗在雙樹下莊嚴自身一樣。像這樣，一一都是依據心數來修行，成就化物，修行顯現都是由心而生。如果能夠仔細地觀察心性，就能見到佛性，安住于大涅槃，就如同如來在雙樹下莊嚴自身一樣。如果觀察修行之心，明瞭地見到心，『王』就是法王，『數』就是弟子，莊嚴雙樹就好像在眼前一樣。觀心語密疏又怎麼能完全表達其中的含義呢？九、關於料簡問疾的前後順序：問：如來為什麼不先派遣菩薩去問疾呢？答：如果菩薩各自陳述自己不堪勝任，聲聞乘的人就會望而卻步，那麼五百法門就會失傳。如果先命令聲聞乘的人去，聲聞乘的人各自陳述，那麼五百法門就都能印證成為經典。然後派遣菩薩去，就能完整地闡述過去所說的法門。問：如果應該從低劣的開始，那麼應該先派遣阿難（Ānanda，佛陀十大弟子之一，以記憶力著稱）去。答：他們各自有所掌管，先派遣誰都沒有過錯。當時下文分為三部分進入正文，解釋文分為兩部分：一是維摩詰默唸，二是如來派遣使者問候。首先是第一部分，分為兩部分：一是自己思念生病，二是思念佛陀垂示旨意。關於第一部分，維摩詰的地位等同於等覺菩薩，怎麼會有疾病呢？現在自己思念生病，正是想要藉此機會發起教化，利益眾生。自己思念是解脫知見的法身，安住在等覺三德的地位。生病代表般若，疾病代表解脫，床代表法身。這種狀態不縱不橫，就像世間的伊字。之所以這樣，是因為法身就是自性清凈心，隱沒時叫做如來藏，顯現時

【English Translation】 English version: Praising all the Bodhisattvas who dwell in the inconceivable pure Buddha lands. The Śrāvakayāna (the Vehicle of Hearers) and Pratyekabuddhayāna (the Vehicle of Solitary Buddhas) are forever cut off there, because their roots are corrupted and they are incapable of great tasks. Therefore, Kāśyapa's (Mahākāśyapa, one of the ten great disciples of the Buddha, known for his ascetic practices) voice can shake the three thousand great thousand worlds. Now, borrowing the meaning of the Lotus Sutra, it is hoped to bestow predictions upon Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) and others, that is, what you are practicing is the Bodhisattva path. Furthermore, it is said that having few desires, being content, and being weary of birth and death are truly for the sake of purifying one's own Buddha land. Reasoning from this principle, Vimalakīrti's (Vimalakīrti, a lay Bodhisattva, known for his eloquence and wisdom) scolding and subduing are all for the sake of the two vehicles, and can all become causes for a pure land. In this way, the disciples re-elucidating and supporting the accomplishment of the Buddha Land chapter, its meaning is very clear. From ancient times until now, who can truly understand these things? 8. Regarding contemplating the mind: Now, according to the previous explanation, this is also contemplating the mind. Why is that? The 'king number' that the practitioner contemplates is the teacher and resources. It is just that sentient beings constantly generate limitless evil and righteous dharmas day and night, all caused by the 'king number'. Therefore, practitioners must be good at understanding this principle. If one diligently practices, contemplates, and discriminates, one can generate half-full wisdom, practice oneself, and transform others, just like Śāriputra adorning himself under the twin trees. Like this, each and every one is based on the mind number to practice, accomplish transformation, and the manifestation of practice arises from the mind. If one can carefully observe the nature of the mind, one can see the Buddha-nature, abide in great Nirvana, just like the Tathagata adorning himself under the twin trees. If one observes the practicing mind and clearly sees the mind, the 'king' is the Dharma King, the 'number' is the disciple, and the adorned twin trees are like being right in front of one's eyes. How can the secret commentary on contemplating the mind fully express its meaning? 9. Regarding the order of inquiring about illness: Question: Why didn't the Tathagata send a Bodhisattva to inquire about the illness first? Answer: If the Bodhisattvas each stated that they were incapable, the Śrāvakayāna people would be discouraged, and the five hundred Dharma gates would be lost. If the Śrāvakayāna people were ordered to go first, and the Śrāvakayāna people each stated their views, then the five hundred Dharma gates could all be verified as scriptures. Then sending the Bodhisattvas would allow them to fully explain the Dharma gates that were spoken in the past. Question: If one should start from the inferior, then Ānanda (Ānanda, one of the ten great disciples of the Buddha, known for his memory) should have been sent first. Answer: They each have their own responsibilities, and there is no fault in sending anyone first. At that time, the following text is divided into three parts to enter the main text, and the explanatory text is divided into two parts: one is Vimalakīrti's silent thought, and the other is the Tathagata sending messengers to inquire. First is the first part, divided into two parts: one is thinking about being sick, and the other is thinking about the Buddha giving instructions. Regarding the first part, Vimalakīrti's position is equal to that of an Equal Enlightenment Bodhisattva, how could he have an illness? Now, thinking about being sick is precisely to take this opportunity to initiate teaching and benefit sentient beings. Thinking about oneself is the Dharmakāya of liberation and knowledge, abiding in the position of Equal Enlightenment's three virtues. Being sick represents Prajna, illness represents liberation, and the bed represents the Dharmakāya. This state is neither vertical nor horizontal, like the letter 'I' in the world. The reason for this is that the Dharmakāya is the self-nature pure mind, hidden it is called the Tathagatagarbha, manifested

名法身。即是真性解脫。寢表般若。如人寢息息諸勞煩及諸事業。大經云誰得安穩眠。所謂諸佛是。常觀空三昧身心寂不動。今以般若觀空修因已圓諸行休息。本凈理顯故約寢明般若。即實慧解脫。疾表解脫者。般若與真性理合。即有無緣大悲不捨眾生。慈悲熏身故能方便現疾。大經云調伏眾生之處名為解脫。以眾生疾故凈名亦疾。善巧和光不同其塵。即是方便凈解脫。問凈名何以自念寢疾。答寢既是法身般若。大悲示同眾生緣縛之疾。事既未彰內懷不暢。故寄自念。

世尊大慈寧不垂愍者。二唸佛垂問。我今居因尚悲眾生欲拔三種緣集之苦。而自現疾。如來果地無緣大慈常欲與物大涅槃樂。復甚於我。寧不垂愍。若遣參問便得自述疾懷。此意若彰則三種緣集眾生因果之患皆愈。此段眾生疾愈凈名又愈。豈非如來大慈普覆。

佛知下二如來遣問文為二。一佛知心念二正遣問。初言佛知其意者。佛以寂照之智懸鑒託疾之懷。無緣大悲為眾生疾。智人知智如蛇知蛇。告舍利下二佛遣問為二。初命十弟子次命五百。初命身子文為二。一佛命二奉辭。初先命者。身子是佛左面侍者。以聲聞眾中名高德重內外敬揖。凈名雖覆在家精通佛法。神解辨才難為酬對。故先命之。但身子因緣甚多難可具說。今略言之。托胎已

【現代漢語翻譯】現代漢語譯本

『名法身』（名為法身）。即是真性解脫（就是真實本性的解脫）。『寢表般若』（睡眠代表般若智慧）。如人寢息（就像人睡眠休息），息諸勞煩及諸事業（停止一切勞累煩惱和各種事務）。《大經》（《大般涅槃經》）云：『誰得安穩眠？』（誰能得到安穩的睡眠？）所謂諸佛是（所說的就是諸佛）。常觀空三昧（常常觀修空性的三昧），身心寂不動（身心寂靜不動搖）。今以般若觀空（現在用般若智慧觀照空性），修因已圓（修行的因已經圓滿），諸行休息（各種行為都停止了）。本凈理顯（原本清凈的真理顯現），故約寢明般若（所以用睡眠來闡明般若智慧）。即實慧解脫（就是真實的智慧解脫）。『疾表解脫者』（疾病代表解脫的含義是），般若與真性理合（般若智慧與真實本性在理上相合），即有無緣大悲（就有了無緣的大慈悲心），不捨眾生（不捨棄眾生）。慈悲熏身（慈悲心薰染全身），故能方便現疾（所以能夠方便示現疾病）。《大經》（《大般涅槃經》）云：『調伏眾生之處名為解脫』（調伏眾生煩惱的地方就叫做解脫）。以眾生疾故（因為眾生有疾病），凈名（Vimalakirti，維摩詰）亦疾（也示現疾病）。善巧和光不同其塵（善巧地與世俗相處但又不同流合污），即是方便凈解脫（這就是方便清凈的解脫）。問：凈名（Vimalakirti，維摩詰）何以自念寢疾（為什麼自己說生病了）？答：寢既是法身般若（睡眠既然是法身和般若的體現），大悲示同眾生緣縛之疾（大慈悲心示現和眾生一樣的因緣束縛的疾病）。事既未彰（事情既然還沒有顯現），內懷不暢（內心懷有不暢快），故寄自念（所以借用自唸的方式表達）。

『世尊大慈寧不垂愍者』（世尊如此大慈大悲難道不會憐憫嗎）。二唸佛垂問（第二次是念佛並垂問）。我今居因（我現在處於修因的階段），尚悲眾生欲拔三種緣集之苦（尚且悲憫眾生，想要拔除三種因緣聚合的痛苦），而自現疾（而自己示現疾病）。如來果地（如來在果位上），無緣大慈（具有無緣的大慈悲心），常欲與物大涅槃樂（常常想要給予眾生大涅槃的快樂），復甚於我（比我更加強烈）。寧不垂愍（難道不會憐憫嗎）。若遣參問（如果派遣人來探望詢問），便得自述疾懷（就能自己陳述生病的原因）。此意若彰（這個意思如果能夠彰顯），則三種緣集眾生因果之患皆愈（那麼三種因緣聚合的眾生因果之患都能痊癒）。此段眾生疾愈（這一段眾生的疾病痊癒），凈名（Vimalakirti，維摩詰）又愈（維摩詰的疾病也痊癒）。豈非如來大慈普覆（這難道不是如來大慈大悲普遍覆蓋嗎）。

『佛知』（佛知道）下二如來遣問文為二（下面如來派遣使者慰問分為兩部分）。一佛知心念（一是佛知道他的心念），二正遣問（二是正式派遣使者慰問）。初言佛知其意者（開始說佛知道他的心意），佛以寂照之智（佛用寂靜而又明照的智慧），懸鑒託疾之懷（遠遠地洞察他託病的心懷），無緣大悲為眾生疾（因為無緣的大悲心而為眾生的疾病擔憂）。智人知智（有智慧的人瞭解有智慧的人），如蛇知蛇（就像蛇瞭解蛇一樣）。告舍利（Sariputra，舍利弗）下二佛遣問為二（告訴舍利弗（Sariputra，舍利弗）下面，佛派遣使者慰問分為兩部分）。初命十弟子（首先命令十大弟子），次命五百（其次命令五百弟子）。初命身子文為二（首先命令舍利弗（Sariputra，舍利弗）分為兩部分）。一佛命（一是佛命令），二奉辭（二是接受命令）。初先命者（首先命令的原因是），身子（Sariputra，舍利弗）是佛左面侍者（舍利弗（Sariputra，舍利弗）是佛的左面侍者），以聲聞眾中名高德重（因為在聲聞眾中名聲高德行深厚），內外敬揖（內外都尊敬他）。凈名（Vimalakirti，維摩詰）雖覆在家精通佛法（維摩詰（Vimalakirti，維摩詰）雖然在家卻精通佛法），神解辨才難為酬對（他的神妙理解和辯才難以應對）。故先命之（所以先命令他去）。但身子（Sariputra，舍利弗）因緣甚多難可具說（但是舍利弗（Sariputra，舍利弗）的因緣很多難以全部說盡），今略言之（現在簡略地說一下）。托胎已（從他投胎開始）。 English version

'Named Dharmakaya' (named Dharmakaya). It is true nature liberation (is the liberation of true nature). 'Sleep represents Prajna' (sleep represents Prajna wisdom). Like a person sleeping and resting, stopping all labor and troubles and all affairs. The 'Great Sutra' ('Nirvana Sutra') says: 'Who can get a peaceful sleep?' What is said is all Buddhas. Constantly observing the Samadhi of emptiness, the body and mind are still and unmoving. Now using Prajna to observe emptiness, the cause of cultivation has been completed, and all actions are resting. The original pure principle is revealed, so using sleep to explain Prajna. It is true wisdom liberation. 'Illness represents liberation' (the meaning of illness representing liberation is), Prajna and true nature are in harmony in principle, that is, there is uncaused great compassion, not abandoning sentient beings. Compassion permeates the body, so it can conveniently manifest illness. The 'Great Sutra' ('Nirvana Sutra') says: 'The place where sentient beings are tamed is called liberation.' Because sentient beings are ill, Vimalakirti is also ill. Skillfully harmonizing with the world but not conforming to its dust, this is convenient pure liberation. Question: Why does Vimalakirti say he is sick? Answer: Since sleep is the embodiment of Dharmakaya and Prajna, great compassion manifests the illness of being bound by conditions like sentient beings. Since the matter has not yet been revealed, there is discomfort in the heart, so it is expressed through self-recitation.

'The World Honored One is greatly compassionate, will he not have pity?' The second is reciting the Buddha and asking. I am now in the stage of cultivating the cause, and I am still saddened by sentient beings wanting to remove the suffering of the three conditions gathering, and I manifest illness myself. The Tathagata is in the fruit position, with uncaused great compassion, always wanting to give sentient beings the great joy of Nirvana, even more so than me. Will he not have pity? If someone is sent to inquire, then I can explain the reason for my illness. If this meaning can be revealed, then the suffering of the three conditions gathering in sentient beings' cause and effect will all be healed. In this section, the illness of sentient beings is healed, and Vimalakirti's illness is also healed. Isn't this the Tathagata's great compassion universally covering?

'The Buddha knows' The following two sections of the Tathagata sending messengers to inquire are divided into two parts. First, the Buddha knows his thoughts, and second, he officially sends messengers to inquire. The beginning says that the Buddha knows his intention, the Buddha uses the wisdom of stillness and illumination to remotely discern his intention of feigning illness, and is concerned about the illness of sentient beings because of uncaused great compassion. A wise person knows a wise person, just as a snake knows a snake. Telling Sariputra, the following two sections of the Buddha sending messengers to inquire are divided into two parts. First, he orders the ten great disciples, and second, he orders the five hundred disciples. The first order to Sariputra is divided into two parts. First, the Buddha orders, and second, he accepts the order. The reason for ordering him first is that Sariputra is the Buddha's attendant on the left, because he is highly respected and virtuous among the Sravakas, and is respected both internally and externally. Although Vimalakirti is at home, he is proficient in the Buddha-dharma, and his wonderful understanding and eloquence are difficult to deal with. So he ordered him to go first. However, Sariputra's causes and conditions are many and difficult to fully explain, so I will briefly say it now. From the time he was conceived.

【English Translation】 'Named Dharmakaya'. It is true nature liberation. 'Sleep represents Prajna'. Like a person sleeping and resting, stopping all labor and troubles and all affairs. The 'Great Sutra' says: 'Who can get a peaceful sleep?' What is said is all Buddhas. Constantly observing the Samadhi of emptiness, the body and mind are still and unmoving. Now using Prajna to observe emptiness, the cause of cultivation has been completed, and all actions are resting. The original pure principle is revealed, so using sleep to explain Prajna. It is true wisdom liberation. 'Illness represents liberation' the meaning of illness representing liberation is, Prajna and true nature are in harmony in principle, that is, there is uncaused great compassion, not abandoning sentient beings. Compassion permeates the body, so it can conveniently manifest illness. The 'Great Sutra' says: 'The place where sentient beings are tamed is called liberation.' Because sentient beings are ill, Vimalakirti is also ill. Skillfully harmonizing with the world but not conforming to its dust, this is convenient pure liberation. Question: Why does Vimalakirti say he is sick? Answer: Since sleep is the embodiment of Dharmakaya and Prajna, great compassion manifests the illness of being bound by conditions like sentient beings. Since the matter has not yet been revealed, there is discomfort in the heart, so it is expressed through self-recitation. 'The World Honored One is greatly compassionate, will he not have pity?' The second is reciting the Buddha and asking. I am now in the stage of cultivating the cause, and I am still saddened by sentient beings wanting to remove the suffering of the three conditions gathering, and I manifest illness myself. The Tathagata is in the fruit position, with uncaused great compassion, always wanting to give sentient beings the great joy of Nirvana, even more so than me. Will he not have pity? If someone is sent to inquire, then I can explain the reason for my illness. If this meaning can be revealed, then the suffering of the three conditions gathering in sentient beings' cause and effect will all be healed. In this section, the illness of sentient beings is healed, and Vimalakirti's illness is also healed. Isn't this the Tathagata's great compassion universally covering? 'The Buddha knows' The following two sections of the Tathagata sending messengers to inquire are divided into two parts. First, the Buddha knows his thoughts, and second, he officially sends messengers to inquire. The beginning says that the Buddha knows his intention, the Buddha uses the wisdom of stillness and illumination to remotely discern his intention of feigning illness, and is concerned about the illness of sentient beings because of uncaused great compassion. A wise person knows a wise person, just as a snake knows a snake. Telling Sariputra, the following two sections of the Buddha sending messengers to inquire are divided into two parts. First, he orders the ten great disciples, and second, he orders the five hundred disciples. The first order to Sariputra is divided into two parts. First, the Buddha orders, and second, he accepts the order. The reason for ordering him first is that Sariputra is the Buddha's attendant on the left, because he is highly respected and virtuous among the Sravakas, and is respected both internally and externally. Although Vimalakirti is at home, he is proficient in the Buddha-dharma, and his wonderful understanding and eloquence are difficult to deal with. So he ordered him to go first. However, Sariputra's causes and conditions are many and difficult to fully explain, so I will briefly say it now. From the time he was conceived.

來聰智過人。欲化一切聰明外道皆先為弟子。后值佛出家成羅漢者。引一切聰明外道為佛弟子顯四枯之教。今為所呵默然不對者。欲令四枯之徒內心鄙折慕仰四榮智慧之教。至說摩訶般若前對身子說者。令諸聲聞信解滿字四榮之智。至法華中先對身子開佛知見。八部四眾皆開佛知見歡喜稱歎。而說偈曰。大智舍利弗今得受尊記。我等亦如是必當得作佛。是則悉悟四榮真解。故大經師子吼菩薩問佛。何人能莊嚴娑羅雙樹。佛答大智舍利弗即其人也。有云法華是無常之教。身子佛未涅槃三月已取滅度。既不聞涅槃雙樹之教。如何得云堪莊嚴雙樹。當知法華授八部四眾記。即雙樹義顯。此探取法華意耳。以是因緣佛遣問疾。

舍利弗下二身子奉辭不堪文為四。一奉辭不堪二述不堪之由。三正述不堪之事。四結成不堪。初文者往昔被彈不識其言。故不堪奉命往問疾也。

所以者何至樹下二述不堪之由。由於林中宴坐樹下。宴坐者有云縮止如龜藏六。縮止六識六塵魔不能惱故言縮止。今明宴之言安。安住根本凈禪乃至滅定。息外勞累似涅槃。法安置心中身證想受滅故言宴坐。

時維摩下三正述不堪文為三。初總呵二別示真宴坐三結成印定。初總呵。言不必是坐為宴坐者。此不全非欲。譏其僻處非究竟耳。身子

【現代漢語翻譯】現代漢語譯本：來了一位聰慧過人的人。他想先度化一切聰明的其他教派的人做他的弟子，之後這些人遇到佛陀出家成了阿羅漢（斷盡煩惱，證得解脫的聖人）。他引導一切聰明的其他教派的人成為佛陀的弟子，並宣揚四枯之教（指聲聞、緣覺的修行方法，以枯寂為特點）。現在因為被呵責而沉默不語，是因為想讓修習四枯之教的人內心感到卑微折服，轉而羨慕嚮往四榮智慧之教（指菩薩的修行方法，以繁榮、智慧為特點）。在宣講《摩訶般若經》之前，他對舍利弗（佛陀的十大弟子之一，以智慧著稱）說，是爲了讓各位聲聞（聽聞佛陀教誨而修行的弟子）信解圓滿的四榮智慧。在《法華經》中，他先對舍利弗開示佛的知見，八部（天龍八部，佛教的護法神）四眾（比丘、比丘尼、優婆塞、優婆夷）都開啟佛的知見，歡喜地稱讚，並說了偈語：『大智舍利弗，今得受尊記。我等亦如是，必當得作佛。』這就是完全領悟了四榮的真正理解。所以《大般涅槃經》中，師子吼菩薩問佛陀：『什麼人能夠莊嚴娑羅雙樹？』佛陀回答說：『大智舍利弗就是那個人。』有人說《法華經》是無常之教。舍利弗在佛陀涅槃（佛教術語，指佛或阿羅漢的死亡）前三個月已經入滅。既然沒有聽到涅槃雙樹之教，怎麼能說他能夠莊嚴雙樹呢？應當知道《法華經》授予八部四眾記別（預言未來成佛），就是雙樹的意義顯現。這只是探取《法華經》的意旨罷了。因為這個因緣，佛陀派遣（舍利弗）去問候疾病。舍利弗以下兩段，關於舍利弗推辭不能奉命的文字分為四個部分。一是推辭不能奉命，二是陳述不能勝任的原因，三是正式陳述不能勝任的事情，四是總結不能勝任。第一部分，過去被呵責，不理解其中的含義，所以不能奉命前去問候疾病。『所以者何』到『樹下』，是第二部分陳述不能勝任的原因。因為在林中宴坐樹下。有人說宴坐是指收縮停止，像烏龜一樣藏起六根。收縮停止六識，六塵（色、聲、香、味、觸、法）魔就不能惱亂，所以說收縮停止。現在說明宴的意思是安。安住在根本凈禪乃至滅盡定（佛教禪定的一種）。停止外在的勞累，類似於涅槃。法安置在心中，身體證得想受滅，所以說宴坐。『時維摩』以下是第三部分正式陳述不堪勝任，分為三個部分。首先是總體的呵責，其次是分別開示真正的宴坐，最後是總結印定。首先是總體的呵責。說不必一定是坐著才是宴坐，這並不是完全否定，只是譏諷他僻處一隅，不是究竟的道理。舍利弗

【English Translation】 English version: There came a person of extraordinary intelligence. He wanted to first convert all the intelligent non-Buddhist followers to become his disciples, and later these people encountered the Buddha, renounced their homes, and became Arhats (saints who have extinguished all afflictions and attained liberation). He guided all the intelligent non-Buddhist followers to become disciples of the Buddha and propagated the teaching of the Four Withers (referring to the practices of Sravakas and Pratyekabuddhas, characterized by desolation). Now, being rebuked into silence, it is to make those who practice the Four Withers feel humble and subdued, and turn to admire and yearn for the teaching of the Four Flourishes of Wisdom (referring to the practices of Bodhisattvas, characterized by prosperity and wisdom). Before expounding the Maha Prajna Paramita Sutra, he spoke to Sariputra (one of the Buddha's ten great disciples, known for his wisdom) to make all the Sravakas (disciples who practice by hearing the Buddha's teachings) believe and understand the complete Four Flourishes of Wisdom. In the Lotus Sutra, he first revealed the Buddha's knowledge and vision to Sariputra, and the eight divisions (the eight classes of gods and demigods who protect Buddhism) and the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) all awakened to the Buddha's knowledge and vision, joyfully praising and reciting the verse: 'The greatly wise Sariputra, now receives the prediction of Buddhahood. We too shall be like this, and surely attain Buddhahood.' This is the complete understanding of the true meaning of the Four Flourishes. Therefore, in the Mahaparinirvana Sutra, the Lion's Roar Bodhisattva asked the Buddha: 'Who can adorn the Sala twin trees?' The Buddha replied: 'The greatly wise Sariputra is that person.' Some say that the Lotus Sutra is the teaching of impermanence. Sariputra had already entered Nirvana (Buddhist term for the death of a Buddha or Arhat) three months before the Buddha's Nirvana. Since he did not hear the teaching of the twin Sala trees of Nirvana, how can it be said that he is able to adorn the twin trees? It should be known that the Lotus Sutra bestows predictions (predictions of future Buddhahood) upon the eight divisions and the four assemblies, which is the meaning revealed by the twin trees. This is merely exploring the intent of the Lotus Sutra. Because of this cause and condition, the Buddha sent (Sariputra) to inquire about the illness. The following two paragraphs, regarding Sariputra's refusal to accept the command, are divided into four parts. First, refusing to accept the command; second, stating the reasons for being unable to fulfill it; third, formally stating the matters that cannot be fulfilled; and fourth, concluding the inability. The first part is that in the past, he was rebuked and did not understand the meaning, so he cannot accept the command to inquire about the illness. 'So what' to 'under the tree' is the second part, stating the reasons for being unable to fulfill it. Because he was sitting in meditation under the trees in the forest. Some say that sitting in meditation means contracting and stopping, like a turtle hiding its six senses. Contracting and stopping the six consciousnesses, the six dusts (form, sound, smell, taste, touch, and dharma) cannot disturb, so it is said to be contracting and stopping. Now, it is explained that 'yan' (宴) means peace. Abiding peacefully in the fundamental pure dhyana (禪那, meditation) and even the cessation of perception and sensation (滅盡定, nirodha-samapatti). Stopping external labor, similar to Nirvana. Placing the Dharma in the heart, the body realizes the cessation of perception and sensation, so it is said to be sitting in meditation. 'When Vimalakirti' onwards is the third part, formally stating the inability to fulfill it, divided into three parts. First, the overall rebuke; second, separately revealing the true sitting in meditation; and finally, concluding and confirming. First, the overall rebuke. Saying that it is not necessary to be sitting to be sitting in meditation, this is not a complete denial, but merely satirizing his secluded place, which is not the ultimate truth. Sariputra

作何等宴坐而為所呵。將下文望此。多是三藏半字諸禪滅盡定也。既不能趣滿字宴坐。入諸禪滅定則有六失。故呵言不必。不必只是不了之言。若不思議即是必也。毗曇明。滅盡不相應行來。補處有十三種入滅定。成論明空心二處滅。今明三藏三乘入滅受想。五處不同。一者根本通明凈禪。二依八背舍觀禪。三依九次第定練禪。四依師子奮迅薰禪。五依超越修禪。初出大集。后四出大品。此是南嶽所出。一依根本凈禪者。通明觀發得。初禪觀色如沫二禪如雲三禪如影四禪如映象。次滅色取空一心緣空乃至非想。雖無粗煩惱而成就十種細法。猶是煩惱生死。佛弟子知非聖法即能滅之。亦滅能滅之心。心數法滅故言滅受想定。次明背舍者。觀內外身不凈白骨流光入初背舍。二勝處滅初禪惑入二禪。三四勝處二禪惑滅。爾時已來無沫云映象之色也。但觀凈色入三禪。緣凈故凈。練八色流光滅三禪惑成四禪四勝處八一切處。

若滅色緣空乃至非想。亦知非想猶有四陰十種細惑。深觀離著進修滅受想。若皆滅受諸心數法身證受想滅。即是滅受想背舍在因名背舍。若發無漏非想惑盡。爾時背舍轉名解脫。若因中說果亦名解脫。果中說因亦名背舍。而今不得名解脫者。阿那含人依八背捨得入九次第定。猶不得名解脫。若是解脫

【現代漢語翻譯】現代漢語譯本作何種宴坐（禪修）會被呵斥呢？以下將要說明。大多數三藏（佛教經、律、論三部分）所說的半字禪，指的是滅盡定。既然不能趣向圓滿的滿字宴坐（指究竟的禪修），如果進入諸禪定或滅盡定，就會有六種過失，所以會被呵斥為『不必』。『不必』只是不了義的說法，若能達到不可思議的境界，那就是『必』了。毗曇宗認為，滅盡定與不相應行（一種心所法）相關。補處菩薩（指彌勒菩薩）有十三種進入滅定的方式。成實論認為，空心和二處可以達到滅定。現在說明三藏所說的三乘（聲聞乘、緣覺乘、菩薩乘）進入滅受想定，有五種不同的情況：一是依根本通明凈禪，二是依八背舍觀禪，三是依九次第定練禪，四是依師子奮迅薰禪，五是依超越修禪。第一種出自《大集經》，后四種出自《大品般若經》。這是南嶽慧思禪師所提出的。一、依根本凈禪：通過通明觀而證得。在初禪時，觀色法如水沫；在二禪時，觀色法如雲；在三禪時，觀色法如影；在四禪時，觀色法如映象。然後滅除色法，取空，一心緣于空，乃至非想非非想處。雖然沒有粗重的煩惱，但仍然成就了十種細微的法，仍然是煩惱和生死。佛弟子如果知道這些不是聖法，就能滅除它們，也滅除能滅之心。因為心和心所法都滅除了，所以稱為滅受想定。二、說明背舍：觀自身內外不凈，觀白骨流出光明，進入初背舍。二勝處滅除初禪的迷惑，進入二禪。三、四勝處滅除二禪的迷惑。這時已經沒有水沫、云、映象之類的色法了，只是觀清凈的色法，進入三禪。因為緣于清凈，所以是清凈的。修習八色流光，滅除三禪的迷惑，成就四禪四勝處八一切處。如果滅除色法，緣于空，乃至非想非非想處，也知道非想非非想處仍然有四陰（受、想、行、識）和十種細微的迷惑。深入觀察，遠離執著，進一步修習滅受想定。如果全部滅除受和諸心所法，身體證得受想滅，這就是滅受想。背舍在因地時稱為背舍，如果發起無漏智慧，非想非非想處的迷惑斷盡，這時背舍就轉名為解脫。如果在因地時說果，也稱為解脫；在果地時說因，也稱為背舍。而現在不能稱為解脫的原因是，阿那含（不還果）的人依八背舍而進入九次第定，仍然不能稱為解脫。如果是解脫...

【English Translation】 English version What kind of seated meditation (chanxiu) is subject to criticism? The following will explain. Most of the 'half-word' Chan mentioned in the Tripitaka (the three divisions of Buddhist scriptures: Sutra, Vinaya, and Shastra) refers to the extinction attainment (滅盡定, miejin ding). Since one cannot approach the complete 'full-word' seated meditation (referring to ultimate Chan practice), if one enters various dhyanas or the extinction attainment, there will be six faults, so it is criticized as 'unnecessary.' 'Unnecessary' is merely an incomplete statement; if one can reach an inconceivable state, then it is 'necessary.' The Sarvastivada school believes that the extinction attainment is related to non-associated formations (不相應行, bu xiangying xing, a type of mental factor). A Bodhisattva destined for Buddhahood (補處菩薩, bu chu pusa, referring to Maitreya Bodhisattva) has thirteen ways to enter extinction attainment. The Satyasiddhi school believes that an empty mind and two places can achieve extinction attainment. Now, it will be explained that the three vehicles (三乘, san cheng, Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) mentioned in the Tripitaka enter the extinction of perception and sensation, with five different situations: first, relying on the fundamental clear and pure dhyana; second, relying on the eight liberations (八背舍, ba beishe) contemplation dhyana; third, relying on the nine sequential attainments (九次第定, jiu cidi ding) practice dhyana; fourth, relying on the lion's courageous advance perfuming dhyana; fifth, relying on the transcendent cultivation dhyana. The first comes from the Mahasamghata Sutra, and the latter four come from the Mahaprajnaparamita Sutra. This was proposed by Chan Master Huisi of Nanyue. 1. Relying on the fundamental pure dhyana: attained through clear and bright contemplation. In the first dhyana, observe form as foam; in the second dhyana, observe form as clouds; in the third dhyana, observe form as shadows; in the fourth dhyana, observe form as reflections in a mirror. Then extinguish form, take emptiness, and single-mindedly focus on emptiness, up to the realm of neither perception nor non-perception. Although there are no coarse afflictions, ten subtle dharmas are still accomplished, which are still afflictions and samsara. If a Buddhist disciple knows that these are not holy dharmas, they can extinguish them, and also extinguish the mind that can extinguish. Because the mind and mental factors are extinguished, it is called the extinction of perception and sensation. 2. Explanation of the liberations: observing the impurity of the internal and external body, observing white bones emitting light, entering the first liberation. The two superior places extinguish the delusion of the first dhyana, entering the second dhyana. The third and fourth superior places extinguish the delusion of the second dhyana. At this time, there are no longer forms like foam, clouds, or reflections in a mirror, but only observing pure form, entering the third dhyana. Because it is focused on purity, it is pure. Practicing the eight-colored flowing light, extinguishing the delusion of the third dhyana, accomplishing the fourth dhyana, the four superior places, and the eight all-encompassing places. If one extinguishes form, focuses on emptiness, up to the realm of neither perception nor non-perception, one also knows that the realm of neither perception nor non-perception still has the four skandhas (四陰, si yin, sensation, perception, volition, consciousness) and ten subtle delusions. Observing deeply, abandoning attachments, and further practicing the extinction of perception and sensation. If all sensations and mental factors are extinguished, the body realizes the extinction of perception and sensation, this is the extinction of perception and sensation. Liberation is called liberation when it is in the causal stage. If one generates uncontaminated wisdom and the delusion of the realm of neither perception nor non-perception is completely extinguished, then liberation is transformed into liberation. If one speaks of the result in the causal stage, it is also called liberation; if one speaks of the cause in the resultant stage, it is also called liberation. The reason why it cannot be called liberation now is that an Anagamin (阿那含, anahan, Non-Returner) relies on the eight liberations to enter the nine sequential attainments, and still cannot be called liberation. If it is liberation...

應是羅漢。何得猶是身證那含。約背舍入者小勝通明。三依九次第定者。前背舍雖入滅定作意要期。非是任運。今練背舍始從初禪次第而入。乃至非想。任運入于滅定則為易。但出時如睡覺耳。四依師子奮迅者。向依練禪但次第入。今明非但次第入至滅定。無間從滅定起次第出非想乃至初禪。定力愈勝。五依超越者。上雖入出自在無間。未能超入超出。今此超禪能于不用處超入滅定。乃至初禪超入滅定。具如大品。此如黃師子之所超也。是名善入出住出生百千三昧。此定功力最大。今約此五明五味者。凈禪如乳．背舍如酪．九定如生蘇．奮迅如熟蘇．超越如醍醐。超禪能具愿智無諍三昧四辨三明六通十八變化等功德。于諸禪中最為極頂。乃至於諸禪中超越。出入皆名頂也。問何以根本凈上更有四種之別。答如世治皮。通明如水漬。背舍如亂毛。九定如入惱。奮迅如火薰。超越如柔熟。此與數家解薰練不同料簡(云云)。羅漢若得超越名摩訶那伽。心調柔軟三乘事定齊此為極。身子林中游此諸禪息諸勞累。以不依佛慧起此諸禪。故呵言不必。所以然者身子所得非是滿字九種大禪深禪定窟。故言不必。

夫宴坐下二別示真宴坐。而不思議六種宴坐即有三雙。一約體用．二約法心．三約因果。初中為二。初約體云。不

【現代漢語翻譯】現代漢語譯本應是阿羅漢（Arahan，斷盡煩惱，證入涅槃的聖者）。為何仍然是身證那含（Anagamins，不還果，不再返回欲界的聖者）？約背舍（Vimoksha，解脫）入定者，稍微勝過通明。三依九次第定者，之前的背舍雖然進入滅盡定（Nirodha-samāpatti，一種極深的禪定狀態），但作意要期，並非任運（自然而然）。現在練習背舍，開始從初禪次第而入，乃至非想非非想處定（Nevasaññānāsaññāyatana，無所有處定之上的禪定），任運進入滅盡定則容易，但出定時如同睡覺醒來一樣。四依師子奮迅者，之前練習禪定只是次第進入，現在說明非但次第進入滅盡定，無間從滅盡定起，次第出非想乃至初禪，定力更加殊勝。五依超越者，上面雖然入出自在無間，未能超入超出，現在此超禪能于不用處超入滅定，乃至初禪超入滅定，具體如《大品般若經》所說。這如同黃師子（獅子）的超越。這叫做善於入出住出生百千三昧（Samadhi，禪定）。此定功力最大。現在約此五種說明五味：凈禪如乳、背舍如酪、九定如生蘇（酥油）、奮迅如熟蘇、超越如醍醐（最上等的酥油）。超禪能具愿智、無諍三昧、四辨（四無礙解）、三明（宿命明、天眼明、漏盡明）、六通（六神通）、十八變化等功德，于諸禪中最為極頂，乃至於諸禪中超越，出入都名為頂。問：為何根本凈禪上更有四種之別？答：如世間治理皮革，通明如水漬，背舍如亂毛，九定如入惱，奮迅如火薰，超越如柔熟。此與數家解釋薰練不同，需要仔細辨別。阿羅漢如果得到超越，名為摩訶那伽（Mahānāga，大龍）。心調柔軟，三乘（聲聞乘、緣覺乘、菩薩乘）之事必定在此達到極致。身子（舍利弗，佛陀十大弟子之一）在林中游歷，用這些禪定休息勞累。因為不依佛慧而起這些禪定，所以呵斥說不必。之所以這樣說，是因為身子所得並非是滿字九種大禪深禪定窟，所以說不必。夫宴坐下二別示真宴坐。而不思議六種宴坐即有三雙。一約體用．二約法心．三約因果。初中為二。初約體云。不

【English Translation】 English version It should be an Arhat (Arahan, a saint who has eradicated all defilements and attained Nirvana). Why is it still a body-witnessing Anagamin (Anagamins, Non-Returner, a saint who will not return to the desire realm)? One who enters Samadhi (Samadhi, meditative absorption) through Vimoksha (Vimoksha, liberation) is slightly superior to one who is thoroughly clear. One who relies on the three and enters the nine sequential Samadhis, although the previous Vimoksha enters the cessation Samadhi (Nirodha-samāpatti, a very deep state of meditation), it is intentional and not effortless (natural). Now, practicing Vimoksha, starting from the first Dhyana (Jhāna, meditative state) and entering sequentially, up to the Neither Perception Nor Non-Perception (Nevasaññānāsaññāyatana, the meditative state above the realm of nothingness), entering the cessation Samadhi effortlessly becomes easy, but exiting is like waking up from sleep. One who relies on the four and is like a lion leaping, previously practicing Dhyana was only entering sequentially, now it is explained that not only entering the cessation Samadhi sequentially, but also rising from the cessation Samadhi without interruption, exiting sequentially from Neither Perception Nor Non-Perception to the first Dhyana, the power of Samadhi becomes even more superior. One who relies on the five and transcends, although entering and exiting freely without interruption above, one is unable to transcend entering and exiting, now this transcending Dhyana can transcend entering the cessation Samadhi in a place where it is not used, and even the first Dhyana can transcend entering the cessation Samadhi, as described in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). This is like the transcendence of a yellow lion (lion). This is called being skilled in entering, exiting, abiding, and being born from hundreds of thousands of Samadhis. The power of this Samadhi is the greatest. Now, explaining the five flavors based on these five: pure Dhyana is like milk, Vimoksha is like yogurt, the nine Samadhis are like raw ghee (clarified butter), the vigorous exertion is like cooked ghee, and transcendence is like the finest ghee. Transcending Dhyana can possess the power of the wisdom of vows, conflict-free Samadhi, the four kinds of eloquence (four unobstructed understandings), the three kinds of knowledge (knowledge of past lives, knowledge of the divine eye, knowledge of the extinction of outflows), the six supernatural powers (six supernormal powers), and the eighteen transformations, etc., and is the most supreme among all Dhyanas, and even transcends among all Dhyanas, entering and exiting are both called the peak. Question: Why are there four other types above the fundamental pure Dhyana? Answer: It is like treating leather in the world, thorough clarity is like soaking in water, Vimoksha is like tangled hair, the nine Samadhis are like entering trouble, vigorous exertion is like smoking with fire, and transcendence is like softening and ripening. This is different from the explanations of fumigation and practice by several schools, and needs to be carefully distinguished. If an Arhat obtains transcendence, he is called a Mahānāga (Mahānāga, Great Dragon). With a tamed and gentle mind, the affairs of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) will surely reach their peak here. Shariputra (Śāriputra, one of the Buddha's ten great disciples) travels in the forest, using these Samadhis to rest from fatigue. Because these Samadhis are not based on the wisdom of the Buddha, they are scolded as unnecessary. The reason for this is that what Shariputra obtained is not the full nine kinds of great Dhyanas, the deep cave of Samadhi, so it is said to be unnecessary. The following two sections on 'sitting in meditation' separately show the true sitting in meditation. And the six kinds of sitting in meditation that are inconceivable have three pairs. The first is about substance and function, the second is about Dharma and mind, and the third is about cause and effect. The first is divided into two. The first is about substance, saying: Not

於三界現身意是為宴坐。身子不以趣佛慧入上諸禪。必靜處端身斂念方得入定。則于欲界現身意相。身如木石即是現身。心如死灰要期出入即是現意。且復使物敬驚異。何滅之有。真宴坐者以趣佛慧。於九大禪及二乘定隨意即入。是名不於三界現身意也。故下文云。在欲而行禪令魔心憒亂。不端身不運想名不現身意。身意同世不乖滅定。雖入滅定不妨威儀。即無出入動念之過。又免三界現相之失。即真宴坐。是不思議真宴坐也。複次法身菩薩於法性身入諸禪定。不於三界而現身意。是真宴坐。若理論眾生皆是滅定。而身子不知。若就事明法性身中定無三界身入。身子猶有三界身意。豈得稱真宴坐。故默然也。是譏不知真宴坐體。故示之耳。若修一心三觀是趣佛慧起六種宴坐也。

不起至宴坐次示不思議用。譏其滅定無用。以聲聞入定不能現四威儀。如迦葉入定無所施用。至彌勒出方乃現變。故知二乘入定自他無益無用。由其無體。不思議定有體有用。故能不起滅定。現十界威儀。如修羅琴隨人吐韻。菩薩隨機十方現形出沒自在。汝何不以誓願薰定。使物機感現諸威儀。良由不見真性及無愿波羅蜜也。無用之定物所不重。故呵言不必。複次法性之身以趣佛慧入諸滅定。能於三界現十界四儀。一切諸法無不示現。是

【現代漢語翻譯】現代漢語譯本：在三界顯現身意，是因為要宴坐（指禪定）。身體不以趨向佛慧而進入上等的各種禪定。必須在安靜的地方端正身體，收斂念頭，才能進入禪定。那麼，在欲界顯現身意，是著意于外在的表象。身體如同木頭石頭一樣，就是顯現身；心如同死灰一樣，要期待出入禪定，就是顯現意。而且還想讓事物感到敬畏驚異，這哪裡有什麼寂滅可言？真正的宴坐者，是以趨向佛慧。對於九次第定和二乘禪定，隨意就能進入，這叫做不於三界顯現身意。所以下文說：『在欲界中修行禪定，使魔的心意憒亂。』不端正身體，不運用意念，叫做不顯現身意。身意與世間相同，不違背寂滅之定。雖然進入寂滅之定，不妨礙威儀。就沒有出入動念的過失，又免除了在三界顯現相狀的缺失，這就是真正的宴坐，是不可思議的真宴坐。再次，法身菩薩以法性身進入各種禪定，不於三界而顯現身意，這是真宴坐。如果從理論上說，眾生都是滅定，而舍利弗（Śāriputra）不知道。如果就事論事，法性身中一定沒有三界身進入。舍利弗還有三界的身意，怎麼能稱得上真宴坐？所以默然不語。這是譏諷他不知道真宴坐的本體，所以才這樣開示他。如果修習一心三觀，就是趨向佛慧，生起六種宴坐。

不起（指滅定）到宴坐，依次顯示不可思議的作用，譏諷他的滅定沒有作用。因為聲聞入定不能顯現四種威儀（行、住、坐、臥），如同迦葉（Kāśyapa）入定沒有什麼施用，等到彌勒（Maitreya）出世才顯現變化。所以知道二乘入定，對自對他都沒有利益，沒有作用，因為他們沒有本體。不可思議的禪定有本體，有作用，所以能不入滅定，顯現十法界的威儀，如同修羅琴隨著人的心意吐出音韻，菩薩隨機在十方顯現形體，出沒自在。你為什麼不用誓願來熏習禪定，使事物因機緣感應而顯現各種威儀？這是因為沒有見到真性，也沒有愿波羅蜜（Praṇidhāna-pāramitā）。沒有作用的禪定，事物不會重視，所以呵斥說不必。再次，法性之身以趨向佛慧進入各種滅定，能在三界顯現十法界的四種威儀，一切諸法沒有不示現的，這就是……

【English Translation】 English version: Manifesting body and mind in the Three Realms is for the sake of ānanda-sitting (dhyāna). The body does not enter the superior dhyānas by pursuing Buddha-wisdom. One must be in a quiet place, upright in body, and collect one's thoughts to enter samādhi. Then, manifesting body and mind in the Desire Realm is focusing on external appearances. The body being like wood or stone is manifesting the body; the mind being like dead ashes, expecting to enter and exit samādhi, is manifesting the mind. Moreover, wanting to make things feel awe and wonder, where is there any extinction to speak of? A true ānanda-sitter pursues Buddha-wisdom. For the Nine Great Dhyānas and the Two Vehicles' samādhis, one can enter at will. This is called not manifesting body and mind in the Three Realms. Therefore, the following text says: 'Practicing dhyāna in the Desire Realm causes the demons' minds to be confused.' Not being upright in body, not employing thoughts, is called not manifesting body and mind. Body and mind are the same as the world, not contradicting the extinction samādhi. Although entering the extinction samādhi, it does not hinder dignified conduct. There is no fault of entering and exiting, or moving thoughts, and one avoids the loss of manifesting appearances in the Three Realms. This is true ānanda-sitting, an inconceivable true ānanda-sitting. Furthermore, a Dharma-body Bodhisattva enters various samādhis with the Dharma-nature body, not manifesting body and mind in the Three Realms. This is true ānanda-sitting. If, theoretically, all beings are in extinction samādhi, but Śāriputra (舍利弗) does not know. If, practically speaking, there is definitely no Three Realms body entering the Dharma-nature body. Śāriputra still has the body and mind of the Three Realms. How can he be called a true ānanda-sitter? Therefore, he remains silent. This is criticizing his ignorance of the true essence of ānanda-sitting, hence the instruction. If one cultivates the One Mind Three Contemplations, it is pursuing Buddha-wisdom and arising the six kinds of ānanda-sitting.

From non-arising (referring to extinction samādhi) to ānanda-sitting, the inconceivable function is shown in sequence, criticizing his extinction samādhi as useless. Because a Śrāvaka entering samādhi cannot manifest the four kinds of dignified conduct (walking, standing, sitting, lying down), like Kāśyapa (迦葉) entering samādhi without any application, only when Maitreya (彌勒) appears does he manifest transformations. Therefore, it is known that the Two Vehicles' entering samādhi is of no benefit to oneself or others, because they have no substance. Inconceivable samādhi has substance and function, so it can not enter extinction samādhi and manifest the dignified conduct of the Ten Realms, like the Asura lute that emits melodies according to people's minds, Bodhisattvas manifest forms freely in the ten directions according to the occasion. Why don't you use vows to perfume samādhi, so that things manifest various dignified conducts in response to opportunities? This is because one has not seen true nature and has no Vow-Pāramitā (Praṇidhāna-pāramitā). A samādhi without function is not valued by things, so it is scolded as unnecessary. Furthermore, the Dharma-nature body enters various extinction samādhis with the pursuit of Buddha-wisdom, and can manifest the four kinds of dignified conduct of the Ten Realms in the Three Realms. All dharmas are shown without exception, this is...

為究竟真宴坐也。

不捨下二法心一雙。呵其法心之拙。故言不必。初約法呵者。身子出真方同凡事。若不捨諸禪何得要期出定。即是舍道法方同凡法。應知二法不得相舍。何者但如菩薩。以趣佛慧二法無別。豈舍道法更入道法。行於非道通達佛道。若不能通達何謂為道。四教各有二行道法。現凡夫事者。謂三業善不善事。如言雖為白衣等二十九事及無量方便。法身常在三昧能遍同凡事。即于凡身入王三昧。一切三昧悉入其中。以此引物入不思議解脫佛之凈土即是究竟真宴坐也。以此譏其道法之拙。故呵云不必。

心不至宴坐次約心為呵。言不住者身子入定住內出散在外。緣理禪住內緣凈禪在外。入滅定住內出滅定在外。是則心依內外入出動散。何名宴寂。故呵云不必。菩薩以趣佛慧觀中道法性。尚不見涅槃生死內外可住可在。何有滅定出散內外可住可在。有二邊散非真宴坐。故言不必。今菩薩冥心法性不亂不味。即不思議真宴坐也。

于諸見下三一雙約因果。示是真宴坐斥其非真。初言于諸見不動者。譏其因僻非真宴坐。諸見不動即是因中真宴坐也。今應四句分別。自有見動不修道品。有不動不修。有動而修。有不動而修。動不修者如諸外道。舍有取無乃至非有非無。六十二見如避虛空。雖舍諸

【現代漢語翻譯】現代漢語譯本：這就是究竟真實的宴坐（指一種高級的禪定狀態）。

不捨棄下述的二法（兩種方法）——心和一雙（指內外兩種狀態）。呵斥他們對法和心的理解是笨拙的，所以說『不必』。首先從法的角度來呵斥：舍利弗（Śāriputra）所證得的真理，與凡夫俗事相同。如果不捨棄各種禪定，又怎麼能期望出定呢？這便是捨棄了道法，與凡夫俗法相同。應該知道這兩種法是不能相互捨棄的。為什麼呢？只如菩薩，以趨向佛的智慧為目標，這兩種法並沒有區別。難道捨棄道法，再進入道法嗎？在非道的行為中通達佛道。如果不能通達，又怎麼能稱之為道呢？四教（四種教義）各有兩種行道之法。示現凡夫俗事，指的是身、口、意三業的善與不善之事。如經文所說『雖為白衣』等二十九事，以及無量的方便法門。法身（Dharmakāya）常在三昧（Samādhi，禪定）之中，能夠普遍地與凡夫俗事相同。即在凡夫之身進入王三昧（一種高級禪定）。一切三昧都包含在其中。以此引導眾生進入不可思議解脫的佛之凈土，這就是究竟真實的宴坐。因此譏諷他們的道法笨拙，所以呵斥說『不必』。

『心不至宴坐』，這是從心的角度來呵斥。說『不住』，是因為舍利弗入定后，心住在內，出定后，心散在外。緣理禪住在內，緣凈禪在外。入滅盡定住在內，出滅盡定在外。這樣，心就依賴於內外、入出、動散。這怎麼能稱之為宴寂（指禪定的寂靜狀態）呢？所以呵斥說『不必』。菩薩以趨向佛的智慧，觀察中道法性（Madhyamaka-dharmatā），尚且不見涅槃（Nirvāṇa）生死（Saṃsāra）的內外可以住或不可以住，哪裡會有滅盡定的出散內外可以住或不可以住呢？有二邊（兩種極端）的散亂，就不是真正的宴坐。所以說『不必』。現在菩薩冥合於法性，不亂不味（不執著），這就是不可思議的真宴坐。

『于諸見下』，這是從因果的角度，顯示什麼是真宴坐，斥責什麼是非真宴坐。首先說『于諸見不動』，是譏諷他們的因地不正，不是真宴坐。在各種見解中不動搖，這就是因中的真宴坐。現在應該用四句來分別：有見解動搖而不修習道品（指修行的方法），有不動搖而不修習，有動搖而修習，有不動搖而修習。動搖而不修習的，如各種外道（Tīrthika）。捨棄有，而取無，乃至非有非無。六十二見（六十二種錯誤的見解）如同躲避虛空，雖然捨棄了各種

【English Translation】 English version: This is the ultimate true quiet sitting (referring to an advanced state of Samādhi).

Not abandoning the following two dharmas (two methods) - mind and a pair (referring to the two states of inner and outer). Criticizing their understanding of dharma and mind as clumsy, hence the saying 'unnecessary'. Firstly, criticizing from the perspective of dharma: Śāriputra's (Śāriputra) realization of truth is the same as that of ordinary worldly affairs. If one does not abandon various Samādhis, how can one expect to emerge from Samādhi? This is abandoning the dharma of the path, which is the same as ordinary worldly dharma. It should be known that these two dharmas cannot be abandoned from each other. Why? Only like Bodhisattvas, aiming to attain the wisdom of the Buddha, these two dharmas are not different. Could it be that one abandons the dharma of the path and then enters the dharma of the path again? Attaining the Buddha's path through non-path actions. If one cannot attain it, how can it be called the path? The four teachings (four doctrines) each have two methods of practicing the path. Manifesting ordinary worldly affairs refers to the good and bad deeds of body, speech, and mind. As the scripture says, 'Although being a layman' and twenty-nine other matters, as well as countless expedient methods. The Dharmakāya (Dharmakāya) is always in Samādhi (Samādhi), able to universally be the same as ordinary worldly affairs. That is, entering the King Samādhi (an advanced Samādhi) in the body of an ordinary person. All Samādhis are contained within it. Using this to guide sentient beings into the Buddha's Pure Land of inconceivable liberation, this is the ultimate true quiet sitting. Therefore, mocking their clumsy dharma of the path, hence the criticism 'unnecessary'.

'The mind does not reach quiet sitting', this is criticizing from the perspective of the mind. Saying 'not abiding' is because after Śāriputra enters Samādhi, the mind abides within, and after emerging from Samādhi, the mind scatters outside. Samādhi based on principle abides within, Samādhi based on purity is outside. Entering cessation Samādhi abides within, emerging from cessation Samādhi is outside. In this way, the mind relies on inner and outer, entering and exiting, moving and scattering. How can this be called quietude (referring to the quiet state of Samādhi)? Therefore, the criticism 'unnecessary'. Bodhisattvas, aiming to attain the wisdom of the Buddha, observing the Middle Way Dharma-nature (Madhyamaka-dharmatā), do not even see that the inner and outer of Nirvāṇa (Nirvāṇa) and Saṃsāra (Saṃsāra) can or cannot be abided in, how can there be the emerging and scattering of cessation Samādhi, and the inner and outer that can or cannot be abided in? Having the scattering of two extremes is not true quiet sitting. Therefore, the saying 'unnecessary'. Now, Bodhisattvas merge their minds with Dharma-nature, without confusion or tastelessness (without attachment), this is the inconceivable true quiet sitting.

'Below all views', this is from the perspective of cause and effect, showing what is true quiet sitting and criticizing what is not true quiet sitting. Firstly, saying 'not moving in all views' is mocking their incorrect cause, not true quiet sitting. Not wavering in various views is true quiet sitting in the cause. Now, it should be distinguished by four sentences: There are those who waver in views and do not cultivate the factors of the path (referring to the methods of practice), there are those who do not waver and do not cultivate, there are those who waver and cultivate, and there are those who do not waver and cultivate. Those who waver and do not cultivate are like various Tīrthikas (Tīrthika). Abandoning existence and taking non-existence, even non-existence and non-non-existence. The sixty-two views (sixty-two incorrect views) are like avoiding emptiness, although abandoning various

見欲取涅槃。而不知修三十七品。故佛于須跋經中作師子吼。以其無八正道故決定無沙門四果。不動不修者。外人起見言是事實余妄語冰執不移如取虛空。亦不修道品。動而修者三藏二乘。知身邊污穢顛倒因緣無常流動。動此流動故名為動。修道品者。觀破身邊五陰修四枯念處等。成暖頂忍入見思無漏。故大經云暖法觀者七十三人我弟子有。外道則無。身子及諸二乘皆然。故呵言不必。不動修者菩薩了知六十二見即是菩提不取不捨。故言不動。修道品者。觀污穢陰修念處。時觀色性非垢非凈．受非苦樂。心非常無常．想行非我無我。此是別觀四念處。故仁王云法性色受想行識。菩薩以趣佛慧觀法性色即畢竟凈。觀法性受即涅槃樂。觀法性心即法身。觀法性想行即八自在我。即以不動修榮念處。于中勤策是四正勤。乃至安穩道中行即八正道。即為不思議究竟真宴也。此譏其于諸見動而修道品。宴坐之拙也。

不斷至宴坐次約果明真宴坐。以譏身子取滅定果之僻。身子初值頞鞞得見諦已。或七日或十五日正使皆盡。名斷煩惱入有餘般。身智俱盡入無餘般。此亦四句。一不斷不入。是凡夫三藏菩薩。二斷而入。是無學人。三斷而不入。即通別菩薩。四不斷而入。即圓菩薩。故淫怒癡性即是解脫。貪恚癡性具一切法。即

【現代漢語翻譯】現代漢語譯本見到慾望就想證得涅槃（Nirvana），卻不知道修習三十七道品（Thirty-seven Factors of Enlightenment）。所以佛陀在《須跋經》（Subha Sutta）中作獅子吼，因為沒有八正道（Eightfold Path），所以決定沒有沙門四果（Four Fruits of the Contemplative Life）。不思不動也不修習的人，外道（Non-Buddhist）生起邪見，認為這是事實，其餘都是妄語，像抓住虛空一樣固執不移，也不修習道品。動而修習的人，是三藏（Tripitaka）和二乘（Two Vehicles）行者，知道身體是污穢、顛倒、因緣和合、無常流動的。因為動了這種流動，所以名為『動』。修習道品的人，觀察並破除身體的五陰（Five Aggregates），修習四念處（Four Foundations of Mindfulness）等，成就暖位（Warmth）、頂位（Peak）、忍位（Forbearance），進入見道位（Stream-entry）和思惑（Delusion of thought）的無漏（Without outflows）智慧。所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）說，暖法觀（Warmth Dharma contemplation）有七十三人是我的弟子，外道則沒有。舍利弗（Śāriputra）和諸位二乘行者都是如此，所以呵斥他們不必如此。不動而修習的人，菩薩（Bodhisattva）了知六十二見（Sixty-two Views）就是菩提（Bodhi），不取不捨，所以說『不動』。修習道品的人，觀察污穢的五陰，修習念處，時而觀察色（Form）的自性非垢非凈，受（Feeling）非苦非樂，心（Mind）非常非無常，想（Perception）和行（Volition）非我非無我。這是分別觀察四念處。所以《仁王經》（The Humane King Sutra）說，法性（Dharmata）就是色、受、想、行、識（Consciousness）。菩薩以趨向佛慧（Buddha Wisdom）的智慧觀察法性色，就是畢竟清凈；觀察法性受，就是涅槃樂；觀察法性心，就是法身（Dharmakaya）；觀察法性想行，就是八自在（Eight Sovereignties）。這就是以不動修習榮念處，于其中勤奮策勵，就是四正勤（Four Right Exertions），乃至在安穩道中行走，就是八正道，就是不可思議的究竟真宴。這是譏諷他們對於諸見動搖，卻修習道品，宴坐的拙劣。不斷煩惱直到宴坐，接下來從果位來闡明真正的宴坐，以此來譏諷舍利弗（Śāriputra）取滅盡定（Cessation of Feeling and Perception）果位的偏頗。舍利弗最初遇到頞鞞（Assaji），得到見諦（Seeing the Truth）之後，或者七日，或者十五日，正使煩惱都盡了，名為斷煩惱入有餘涅槃（Nirvana with remainder）。身智都盡了，入無餘涅槃（Nirvana without remainder）。這也是四句：一、不斷不入，是凡夫和三藏菩薩。二、斷而入，是無學人（Arhat）。三、斷而不入，即通教菩薩和別教菩薩。四、不斷而入，即圓教菩薩。所以淫怒癡（Lust, anger, and delusion）的自性就是解脫，貪嗔癡（Greed, hatred, and delusion）的自性具足一切法，即是...

【English Translation】 English version Seeing desire, they seek to attain Nirvana, yet they do not know how to cultivate the Thirty-seven Factors of Enlightenment. Therefore, the Buddha roars like a lion in the Subha Sutta, stating that because there is no Eightfold Path, there is definitely no Four Fruits of the Contemplative Life. Those who neither move nor cultivate are outsiders (Non-Buddhists) who give rise to wrong views, believing this to be the truth and all else to be false, clinging to it immovably like grasping at empty space, and they do not cultivate the factors of the path. Those who move and cultivate are the followers of the Tripitaka and the Two Vehicles, who know that the body is impure, inverted, conditioned, impermanent, and flowing. Because they move this flow, it is called 'moving'. Those who cultivate the factors of the path observe and break down the five aggregates of the body, cultivate the Four Foundations of Mindfulness, and attain the stages of Warmth, Peak, Forbearance, and enter the Stream-entry and the outflows-free wisdom of the delusions of thought. Therefore, the Mahāparinirvāṇa Sūtra says that among those who contemplate the Warmth Dharma, seventy-three are my disciples, which outsiders do not have. Śāriputra and all the followers of the Two Vehicles are like this, so they are scolded for not needing to be like this. Those who do not move and cultivate are Bodhisattvas who understand that the Sixty-two Views are Bodhi, neither grasping nor abandoning them, so it is said 'not moving'. Those who cultivate the factors of the path observe the impure aggregates, cultivate the mindfulness, and sometimes observe that the nature of form is neither defiled nor pure, feeling is neither suffering nor pleasure, mind is neither permanent nor impermanent, perception and volition are neither self nor non-self. This is the separate observation of the Four Foundations of Mindfulness. Therefore, the Humane King Sutra says that Dharmata is form, feeling, perception, volition, and consciousness. Bodhisattvas, with the wisdom that tends towards Buddha Wisdom, observe that the Dharmata of form is ultimately pure; observe that the Dharmata of feeling is the bliss of Nirvana; observe that the Dharmata of mind is the Dharmakaya; observe that the Dharmata of perception and volition is the Eight Sovereignties. This is cultivating the glorious mindfulness with non-movement. Diligent effort within it is the Four Right Exertions, and walking in the path of peace and stability is the Eightfold Path, which is the inconceivable ultimate true banquet. This is criticizing their wavering in various views, yet cultivating the factors of the path, and their clumsy meditation. Not ceasing afflictions until seated in meditation, next, from the perspective of the fruit, clarifying the true seated meditation, thereby criticizing Śāriputra's bias in taking the fruit of Cessation of Feeling and Perception. Śāriputra, upon first encountering Assaji, after attaining Seeing the Truth, either for seven days or fifteen days, truly exhausting all afflictions, is called ceasing afflictions and entering Nirvana with remainder. Exhausting both body and wisdom, entering Nirvana without remainder. This also has four sentences: 1. Not ceasing and not entering are ordinary people and Tripitaka Bodhisattvas. 2. Ceasing and entering are Arhats. 3. Ceasing and not entering are the Bodhisattvas of the Shared Teaching and the Distinct Teaching. 4. Not ceasing and entering are the Perfect Teaching Bodhisattvas. Therefore, the nature of lust, anger, and delusion is liberation, and the nature of greed, hatred, and delusion possesses all dharmas, which is...

煩惱不可斷也。則是不滅癡愛起于明脫。若身子等斷惑入般如破壁得出。怖畏生死不能用煩惱而作佛事。菩薩以趣佛慧不斷而入。如得通者壁不能礙。是則還用煩惱以為佛事。是名不斷煩惱而入涅槃。他解煩惱是空故不須斷。若爾須彌入芥無芥可入。芥子既空即是須彌入空不入芥子。有如是過。若煩惱宛然不破不動得入涅槃者。芥子性非大非小。小不妨大能容須彌之大。須彌性非大非小。大不妨小能入芥子之小。雖云能入本處不動。若言不入而實入芥。不可思議。不斷煩惱而入涅槃。若能如是是真宴坐。此斥身子斷入非真宴坐云不必也。

若能如是坐者。佛所印可三結成真宴坐義。若身子能趣佛慧此之六種即是究竟宴坐。為佛所印。豈敢呵彈言不必也時我下四結成不堪。聞是語默然者。不解六義彈呵對顯不必之意。不解如聾。不能加報如啞。其既如是豈堪傳旨。故云不任詣彼問疾。若作此格與華嚴座聾啞何殊。理而論之折二乘無學慧業引入不思議解脫。令生果報凈土又成凈國之因。問身子即智慧而用定呵。目連禪定用說法呵。此意云何。答經云非禪不慧非慧不禪。遠師禪經序云。禪無智無以深其寂。智無禪無以窮其照。身子若有深禪可得大智。禪既不遠智亦不長。故用彈呵。兼得智也。下文云。以趣佛慧起于宴

【現代漢語翻譯】現代漢語譯本：煩惱是不可斷絕的。如果斷絕煩惱，那就是在明瞭脫離之後，又生起愚癡和愛慾。如果像舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）等人那樣，斷除迷惑而進入般若（Prajñā，智慧）境界，就像破墻而出一樣，因為畏懼生死，就不能利用煩惱來做佛事。菩薩（Bodhisattva，立志成佛的修行者）憑藉趨向佛的智慧，不需斷絕煩惱就能進入涅槃（Nirvāṇa，解脫）。就像得到神通的人，墻壁不能阻礙他一樣。這樣就能反過來利用煩惱來做佛事。這叫做不斷煩惱而進入涅槃。另一種解釋認為煩惱本性是空，所以不需要斷除。如果這樣，須彌山（Sumeru，佛教宇宙觀中的聖山）進入芥子（芥菜籽）中，就沒有芥子可以進入了。芥子既然是空的，那就是須彌山進入了空性，而不是進入芥子。這樣理解是有過失的。如果煩惱宛然存在，不被破除也不被動搖，就能進入涅槃，那麼芥子的自性就不是大也不是小。小不妨礙大，能容納須彌山的大。須彌山的自性不是大也不是小，大不妨礙小，能進入芥子的小。雖然說能進入，但本體並沒有移動。如果說沒有進入，但實際上進入了芥子，這是不可思議的。不斷煩惱而進入涅槃也是不可思議的。如果能夠這樣，才是真正的宴坐（Dhyāna，禪定）。這裡是批評舍利弗斷除煩惱而進入涅槃不是真正的宴坐，說不必如此。如果能夠這樣坐禪，就能得到佛的印可，斷除三結（貪、嗔、癡）才能成就真正的宴坐之義。如果舍利弗能夠趨向佛的智慧，這六種（六根清凈）就是究竟的宴坐，為佛所印可。怎敢呵斥說不必如此呢？當時我（維摩詰）斷除了下四結（身見、戒禁取見、疑、貪），還不能勝任。聽到這些話默然不語，是不理解這六種意義，不理解彈呵是爲了顯明不必如此的用意。不理解就像聾子一樣，不能加以辯駁就像啞巴一樣。既然這樣，怎麼能勝任傳達佛的旨意呢？所以說不適合去那裡問疾。如果這樣理解，和華嚴座上的聾啞人有什麼區別呢？從道理上來說，這是折服二乘（聲聞乘和緣覺乘）的無學（已經達到最高果位）的慧業，引導他們進入不可思議的解脫，讓他們產生果報，使凈土又成為清凈國土的因。問：呵斥舍利弗是因為他只用智慧而不用禪定，呵斥目連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通著稱）是因為他只用禪定而不用說法，這是什麼意思呢？答：經中說，沒有禪定就沒有智慧，沒有智慧就沒有禪定。遠法師在《禪經序》中說，沒有智慧，禪定就無法達到深邃的境界；沒有禪定，智慧就無法窮盡其照耀。舍利弗如果有深厚的禪定，就能獲得大智慧。禪定既然不深遠，智慧也不長久，所以用彈呵來兼顧智慧。下文說，以趨向佛的智慧開始宴坐。 English version: Afflictions cannot be severed. If they are severed, it means that after understanding and detachment, ignorance and craving arise again. If, like Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and others, one cuts off delusion and enters Prajñā (wisdom), it is like breaking through a wall to get out. Because of fearing birth and death, one cannot use afflictions to perform Buddha-deeds. Bodhisattvas (those who aspire to become Buddhas) rely on approaching the Buddha's wisdom, entering without severing afflictions. It is like someone who has attained supernatural powers, walls cannot obstruct them. Thus, one can conversely use afflictions to perform Buddha-deeds. This is called entering Nirvāṇa (liberation) without severing afflictions. Another interpretation is that the nature of afflictions is empty, so there is no need to sever them. If that is the case, when Mount Sumeru (the sacred mountain in Buddhist cosmology) enters a mustard seed, there is no mustard seed to enter. Since the mustard seed is empty, it means that Mount Sumeru enters emptiness, not the mustard seed. This understanding has faults. If afflictions are clearly present, not broken or moved, and one can still enter Nirvāṇa, then the nature of the mustard seed is neither large nor small. Small does not hinder large, it can contain the greatness of Mount Sumeru. The nature of Mount Sumeru is neither large nor small, large does not hinder small, it can enter the smallness of a mustard seed. Although it is said that it can enter, the original place does not move. If it is said that it does not enter, but it actually enters the mustard seed, this is inconceivable. Entering Nirvāṇa without severing afflictions is also inconceivable. If one can do this, it is true Dhyāna (meditation). This criticizes Śāriputra's entering Nirvāṇa by severing afflictions as not true Dhyāna, saying it is not necessary to do so. If one can sit in meditation like this, one can receive the Buddha's approval, severing the three bonds (greed, hatred, and delusion) to achieve the true meaning of Dhyāna. If Śāriputra can approach the Buddha's wisdom, these six (the six senses being pure) are the ultimate Dhyāna, approved by the Buddha. How dare one criticize and say it is not necessary? At that time, I (Vimalakirti) severed the lower four bonds (self-view, adherence to rules and rituals, doubt, and greed), and was still not qualified. Hearing these words and remaining silent means not understanding these six meanings, not understanding that the criticism is to clarify that it is not necessary to do so. Not understanding is like being deaf, not being able to argue back is like being mute. Since this is the case, how can one be qualified to convey the Buddha's message? Therefore, it is said that one is not suitable to go there to inquire about the illness. If one understands it this way, what is the difference between this and the deaf and mute people in the Avataṃsaka assembly? From a doctrinal perspective, this is subduing the wisdom karma of the Arhats (those who have reached the highest stage of learning in the Two Vehicles) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), guiding them into inconceivable liberation, allowing them to generate karmic results, and making the Pure Land become the cause of a pure land again. Question: Criticizing Śāriputra because he only uses wisdom and not Dhyāna, criticizing Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) because he only uses Dhyāna and not teaching, what does this mean? Answer: The sutra says, without Dhyāna there is no wisdom, without wisdom there is no Dhyāna. Master Yuan said in the preface to the Dhyāna Sutra, without wisdom, Dhyāna cannot reach a profound state; without Dhyāna, wisdom cannot exhaust its illumination. If Śāriputra had profound Dhyāna, he could obtain great wisdom. Since Dhyāna is not profound, wisdom is not lasting, so criticism is used to encompass wisdom. The following text says, 'Starting Dhyāna by approaching the Buddha's wisdom.'

【English Translation】 English version: Afflictions cannot be severed. If they are severed, it means that after understanding and detachment, ignorance and craving arise again. If, like Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) and others, one cuts off delusion and enters Prajñā (wisdom), it is like breaking through a wall to get out. Because of fearing birth and death, one cannot use afflictions to perform Buddha-deeds. Bodhisattvas (those who aspire to become Buddhas) rely on approaching the Buddha's wisdom, entering without severing afflictions. It is like someone who has attained supernatural powers, walls cannot obstruct them. Thus, one can conversely use afflictions to perform Buddha-deeds. This is called entering Nirvāṇa (liberation) without severing afflictions. Another interpretation is that the nature of afflictions is empty, so there is no need to sever them. If that is the case, when Mount Sumeru (the sacred mountain in Buddhist cosmology) enters a mustard seed, there is no mustard seed to enter. Since the mustard seed is empty, it means that Mount Sumeru enters emptiness, not the mustard seed. This understanding has faults. If afflictions are clearly present, not broken or moved, and one can still enter Nirvāṇa, then the nature of the mustard seed is neither large nor small. Small does not hinder large, it can contain the greatness of Mount Sumeru. The nature of Mount Sumeru is neither large nor small, large does not hinder small, it can enter the smallness of a mustard seed. Although it is said that it can enter, the original place does not move. If it is said that it does not enter, but it actually enters the mustard seed, this is inconceivable. Entering Nirvāṇa without severing afflictions is also inconceivable. If one can do this, it is true Dhyāna (meditation). This criticizes Śāriputra's entering Nirvāṇa by severing afflictions as not true Dhyāna, saying it is not necessary to do so. If one can sit in meditation like this, one can receive the Buddha's approval, severing the three bonds (greed, hatred, and delusion) to achieve the true meaning of Dhyāna. If Śāriputra can approach the Buddha's wisdom, these six (the six senses being pure) are the ultimate Dhyāna, approved by the Buddha. How dare one criticize and say it is not necessary? At that time, I (Vimalakirti) severed the lower four bonds (self-view, adherence to rules and rituals, doubt, and greed), and was still not qualified. Hearing these words and remaining silent means not understanding these six meanings, not understanding that the criticism is to clarify that it is not necessary to do so. Not understanding is like being deaf, not being able to argue back is like being mute. Since this is the case, how can one be qualified to convey the Buddha's message? Therefore, it is said that one is not suitable to go there to inquire about the illness. If one understands it this way, what is the difference between this and the deaf and mute people in the Avataṃsaka assembly? From a doctrinal perspective, this is subduing the wisdom karma of the Arhats (those who have reached the highest stage of learning in the Two Vehicles) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), guiding them into inconceivable liberation, allowing them to generate karmic results, and making the Pure Land become the cause of a pure land again. Question: Criticizing Śāriputra because he only uses wisdom and not Dhyāna, criticizing Mahāmaudgalyāyana (one of the Buddha's ten great disciples, known for his supernatural powers) because he only uses Dhyāna and not teaching, what does this mean? Answer: The sutra says, without Dhyāna there is no wisdom, without wisdom there is no Dhyāna. Master Yuan said in the preface to the Dhyāna Sutra, without wisdom, Dhyāna cannot reach a profound state; without Dhyāna, wisdom cannot exhaust its illumination. If Śāriputra had profound Dhyāna, he could obtain great wisdom. Since Dhyāna is not profound, wisdom is not lasting, so criticism is used to encompass wisdom. The following text says, 'Starting Dhyāna by approaching the Buddha's wisdom.'

坐。既不依佛慧宴坐。被於四榮之折意在此也。若目連深修禪定能得神通。何得神通差機說法。說法既謬。當知定淺。神通所鑒用亦不深。故用定呵意在於此。下八人廣如法華疏。今略明耳。

維摩經略疏卷第十二

弟子品之二

佛告大目揵連次命目連文為二。一佛命問疾二奉辭不堪。所以次命者身子既辭不堪。目連禪定第一是以次命。目連姓也名俱律陀。父母無子從樹乞得仍以為名。文殊問經翻萊茯根。父母好食以標子名。真諦三藏翻云胡豆。上古仙人好食於此仍以為姓。乃至為顯枯榮深求其致。具前五種利益之義。具如身子章初。

目連白佛下二奉辭不堪。文為四。一奉辭不堪．二述不堪之由．三正述被彈之事．四結成不堪。初文者昔為居士說法遂被彈呵。爾時莫知所對豈堪傳如來旨而往問也。

所以至說法二明不堪之由。由於里巷為居士說法。里巷只是小曲之路。或表曲經所斷之理非大直道。居士義如前。為說法者。有師言為說戒善。今恐不然。戒善是人天乘非諦理入道。目連多說折空入道。何以得知。類呵諸聲聞皆半滿相對。又尋下呵文則應爾也。

時維摩下三正述被呵之事文為三。一總呵．二別呵．三聞法得益。一總呵云不當如仁者所說。若用去聲即是不當法相根緣

【現代漢語翻譯】現代漢語譯本：坐禪。如果不是依照佛的智慧來宴坐，就會被四種榮華所折損，意圖就在於此。如果目連（Maudgalyayana，佛陀十大弟子之一，以神通第一著稱）深入地修習禪定，能夠獲得神通，為何會因為神通的細微差別而導致說法出現偏差呢？說法既然有謬誤，應當知道他的禪定還很淺薄，神通所能鑑別的作用也不夠深刻。所以用禪定來呵斥，用意就在於此。下面的八個人，詳細的內容可以參考《法華疏》。現在簡單地說明一下。

《維摩經略疏》卷第十二

弟子品之二

佛告訴大目犍連，接下來命令目連，這段文字分為兩部分。一是佛命令他去問候病情，二是目連推辭說自己不能勝任。之所以接下來命令目連，是因為舍利弗（Sariputra，佛陀十大弟子之一，以智慧第一著稱）已經推辭說自己不能勝任，而目連的禪定是第一，所以接下來命令他。目連是他的姓，名字叫俱律陀（Kolita）。他的父母沒有孩子，從樹那裡祈求才得到他，因此就用這個來作為他的名字。文殊（Manjusri，菩薩名，象徵智慧）所問的經書翻譯為萊茯根。他的父母喜歡吃這個，因此用它來標明孩子的名字。真諦三藏（Paramartha，南朝梁代翻譯家）翻譯為胡豆。上古的仙人喜歡吃這個，因此用它來作為姓氏。甚至是爲了顯示枯榮的道理，深入地探求其中的意義。具備前面所說的五種利益的含義。詳細的內容可以參考舍利弗章節的開頭。

目連稟告佛，下面是第二部分，推辭說自己不能勝任。這段文字分為四個部分。一是推辭說自己不能勝任，二是陳述不能勝任的理由，三是正式陳述被呵斥的事情，四是總結自己不能勝任。第一部分的內容是，過去為居士說法，於是被呵斥。當時不知道如何應對，怎麼能夠勝任傳達如來的旨意而去問候病情呢？

所以到說法，這是第二部分，說明不能勝任的理由。因為在里巷為居士說法。里巷只是狹窄彎曲的道路，或者表示彎曲的經義所斷絕的道理，不是寬廣正直的大道。居士的含義和前面一樣。關於為說法這件事，有法師說是爲了說戒善。現在恐怕不是這樣。戒善是人天乘，不是真諦的入道之理。目連大多說的是折空入道。憑什麼知道呢？類似於呵斥各位聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）都是半滿相對的。又根據下面的呵斥文字，就應該是這樣。

當時維摩，這是第三部分，正式陳述被呵斥的事情，這段文字分為三個部分。一是總的呵斥，二是分別的呵斥，三是聽聞佛法得到益處。一是總的呵斥說，不應當像仁者所說的那樣。如果用去聲，就是不應當法相根緣。

【English Translation】 English version: Seated in meditation. If one does not sit in meditation according to the Buddha's wisdom, one will be diminished by the four glories; the intention lies in this. If Maudgalyayana (one of the Buddha's ten great disciples, known for being foremost in supernatural powers) deeply cultivates meditation and is able to attain supernatural powers, why would differences in these powers lead to errors in his teachings? Since his teachings are flawed, it should be known that his meditation is shallow, and the discerning power of his supernatural abilities is not profound. Therefore, the intention of using meditation to rebuke him lies in this. The following eight individuals are discussed in detail in the commentary on the Lotus Sutra. Now, I will briefly explain them.

Vimalakirti Sutra Commentary, Scroll 12

Chapter on Disciples, Part 2

The Buddha told Mahāmaudgalyāyana, next ordering Maudgalyayana. This passage is divided into two parts: first, the Buddha orders him to inquire about the illness; second, he declines, saying he is not capable. The reason for ordering Maudgalyayana next is that Sariputra (one of the Buddha's ten great disciples, known for being foremost in wisdom) has already declined, and Maudgalyayana is foremost in meditation, so he is ordered next. Maudgalyayana is his surname, and his name is Kolita. His parents had no children and obtained him through prayer to a tree, so they named him after that. The sutra questioned by Manjusri (a Bodhisattva symbolizing wisdom) translates to 'radish root'. His parents liked to eat this, so they used it to mark the child's name. Paramartha (a translator of the Liang Dynasty in the Southern Dynasties) translates it as 'broad bean'. Ancient immortals liked to eat this, so it was used as a surname. Even to reveal the principle of flourishing and decay, deeply seeking its meaning. It possesses the meaning of the five benefits mentioned earlier. Detailed content can be found at the beginning of the Sariputra chapter.

Maudgalyayana reported to the Buddha, the following is the second part, declining that he is not capable. This passage is divided into four parts: first, declining that he is not capable; second, stating the reasons for his inability; third, formally stating the matter of being rebuked; and fourth, concluding that he is not capable. The content of the first part is that in the past, he preached to lay practitioners and was rebuked. At that time, he did not know how to respond, so how could he be capable of conveying the Buddha's will and inquiring about the illness?

Therefore, to 'preach', this is the second part, explaining the reasons for his inability. Because he preached to lay practitioners in alleys and lanes. Alleys and lanes are just narrow and winding roads, or they represent the principle of being cut off by distorted sutra meanings, not the broad and straight path. The meaning of 'lay practitioner' is the same as before. Regarding the matter of 'preaching', some Dharma masters say it was to preach about precepts and goodness. Now, I am afraid that is not the case. Precepts and goodness are the vehicle of humans and devas, not the principle of entering the path of ultimate truth. Maudgalyayana mostly spoke of entering the path by negating emptiness. How do we know this? It is similar to rebuking all Sravakas (disciples who practice by listening to the Buddha's teachings) as being relative in terms of partial and complete. And according to the rebuking text below, it should be like this.

At that time, Vimalakirti, this is the third part, formally stating the matter of being rebuked. This passage is divided into three parts: first, a general rebuke; second, a separate rebuke; and third, gaining benefit from hearing the Dharma. First, the general rebuke says, 'You should not speak as the venerable one has said.' If using the departing tone, it means 'should not be the characteristics of Dharma, roots, and conditions'.

。有三不當。一不當法相．二不當根緣．三不當佛心。初不當法相者。法相即空那說破折。此乖法相不當道理。二不當根緣者。大乘根緣須說大法。無以穢食置於寶器。非唯不得大道又失小益。是為不當根緣。三不當佛意者。佛本意為大事因緣。其不獲已而用小接。今對大機即應說大。何忽以小化于大根。此不當佛心。總此三意彈呵故云不當如仁者所說。良以目連禪定力淺法相不明。如水不澄清珠相不現。又小定觀根不知利鈍。致有漏機之失。

夫說下二別呵文為三。是用衍門三教別破目連三不當也。此有三雙。一者外如法相說內如法相解。是用通教即空斥不即空。破其說法不當道理。二外當了根緣內善知見得無掛礙。是用別教破不當根緣不得四無礙也。三外慈念眾生內念報佛恩。是用圓教破不當佛心。能用三教說法即是如法相說目連不以此三為居士說。故折其說三藏之非。令依衍三如法相說。初文為二。一當如法說。二當如法解。初文為三。一標章總勸．二別說．三結。初總勸者當依衍門體法三空如法而說。

法無下二別明體法三空。破其用折三空之失。即為三。初四番明衍門生空破折生空。次八番明體法法空破折法法空。三七番並六句明平等空破三藏平等空。須略分別三空不同。三藏三空者彼教明。

【現代漢語翻譯】現代漢語譯本：有三種不恰當。一是不恰當於法相（dharma characteristics，佛法的表相或特徵），二是不恰當于根緣（capacity and conditions，眾生的根性和因緣），三是不恰當于佛心（Buddha's mind，佛的本意）。首先，不恰當於法相，法相即是空，卻說破折（to refute and criticize，駁斥），這違背了法相，是不恰當的道理。其次，不恰當于根緣，大乘（Mahayana，佛教的一個主要流派，意為『大乘』）的根緣需要講說大法（great dharma，深奧的佛法），不能用污穢的食物放置在珍寶器皿中。這樣不僅得不到大道（great path，成佛的道路），還會失去小的利益，這就是不恰當于根緣。再次，不恰當于佛意，佛的本意是爲了大事因緣（great purpose and condition，重要的因緣），不得已才用小法接引。現在面對大機（great potential，具有大乘根基的眾生）就應該說大法，為何忽然用小法化度大根（great roots，具有大乘根基的眾生）？這是不恰當于佛心。總而言之，因為這三種不恰當而彈劾呵斥，所以說不恰當如仁者（benevolent one，指目連）所說。這是因為目連（Maudgalyayana，佛陀的著名弟子，以神通著稱）的禪定力淺薄，對法相不明瞭，如同水不清澈，珠子的影像無法顯現。而且以小定（small samadhi，淺定的境界）觀察根器，不能知曉利鈍（sharpness and dullness，根器的優劣），導致有漏（with outflows，指有煩惱和業力的狀態）之機（opportunity，機會）的喪失。接下來，說『下二別呵文為三』，是用衍門（superior vehicle，大乘佛法）的三教（three teachings，指藏教、通教、別教）分別破斥目連的三種不恰當。這裡有三對。一是外如法相說，內如法相解，是用通教（common teaching，三乘共通的教法）的即空（emptiness，空性）斥責不即空（not emptiness，不空的觀點），破斥其說法不符合道理。二是外當了根緣，內善知見得無掛礙，是用別教（distinct teaching，獨特的教法）破斥不恰當根緣，不得四無礙（four unhindered eloquence，四種無礙辯才）。三是外慈念眾生，內念報佛恩，是用圓教（perfect teaching，圓滿的教法）破斥不恰當佛心。能夠用三教說法，就是如法相說，目連不以此三點為居士說法，所以駁斥他說三藏（Tripitaka，佛教經典的總稱）的錯誤，讓他依照衍門的三空如法相說。初文分為兩部分，一是當如法說，二是當如法解。初文又分為三部分，一是標章總勸，二是分別解說，三是總結。首先，總勸，應當依照衍門的體法三空（three emptinesses of essence, characteristics and function，體空、法空、相空）如法而說。『法無』以下是分別闡明體法三空，破斥其用折三空（using refutation to explain the three emptinesses，用駁斥來解釋三空）的缺失。分為三部分。首先，四番闡明衍門的生空（emptiness of beings，眾生空）破斥折生空。其次，八番闡明體法法空（emptiness of dharmas，諸法空）破斥折法法空。第三，七番並六句闡明平等空（emptiness of equality，平等空）破斥三藏的平等空。需要略微分別三空的差異。三藏的三空，是彼教（that teaching，指三藏教）所闡明的。

【English Translation】 English version: There are three inappropriateness. First, inappropriate to Dharma characteristics (dharma characteristics, the appearance or features of the Buddha's teachings), second, inappropriate to capacity and conditions (capacity and conditions, the inherent qualities and circumstances of sentient beings), and third, inappropriate to Buddha's mind (Buddha's mind, the original intention of the Buddha). First, inappropriate to Dharma characteristics, Dharma characteristics are emptiness, but speaking of refutation and criticism (to refute and criticize), this violates Dharma characteristics, which is an inappropriate principle. Second, inappropriate to capacity and conditions, the capacity and conditions of Mahayana (Mahayana, a major branch of Buddhism, meaning 'Great Vehicle') require speaking of the great dharma (great dharma, profound Buddhist teachings), one cannot place defiled food in precious vessels. Not only will one not attain the great path (great path, the path to Buddhahood), but one will also lose small benefits, this is inappropriate to capacity and conditions. Third, inappropriate to Buddha's mind, the Buddha's original intention is for the great purpose and condition (great purpose and condition, important causes and conditions), only when necessary does he use small teachings to guide. Now facing great potential (great potential, sentient beings with Mahayana roots) one should speak of the great dharma, why suddenly use small teachings to transform great roots (great roots, sentient beings with Mahayana roots)? This is inappropriate to Buddha's mind. In summary, because of these three inappropriateness, there is impeachment and rebuke, therefore it is said to be inappropriate as the benevolent one (benevolent one, referring to Maudgalyayana) speaks. This is because Maudgalyayana's (Maudgalyayana, a famous disciple of the Buddha, known for his supernatural powers) samadhi power is shallow, and his understanding of Dharma characteristics is unclear, like water that is not clear, the image of the pearl cannot appear. Moreover, observing the capacity of beings with small samadhi (small samadhi, a shallow state of samadhi), one cannot know the sharpness and dullness (sharpness and dullness, the quality of the roots), leading to the loss of opportunities for those with outflows (with outflows, referring to the state of having afflictions and karma). Next, saying 'the following two separate rebuke texts are divided into three', is using the three teachings (three teachings, referring to the Tripitaka teaching, Common teaching, and Distinct teaching) of the Superior Vehicle (superior vehicle, Mahayana Buddhism) to separately refute Maudgalyayana's three inappropriateness. There are three pairs here. First, externally speaking according to Dharma characteristics, internally understanding according to Dharma characteristics, is using the Common teaching (common teaching, teachings common to the three vehicles) of immediate emptiness (emptiness, the nature of emptiness) to criticize non-immediate emptiness (not emptiness, the view of non-emptiness), refuting that his explanation does not conform to reason. Second, externally being appropriate to capacity and conditions, internally being good at knowing and seeing without hindrance, is using the Distinct teaching (distinct teaching, unique teachings) to refute inappropriate capacity and conditions, not attaining the four unhindered eloquence (four unhindered eloquence, four kinds of unobstructed eloquence). Third, externally being compassionate to sentient beings, internally thinking of repaying the Buddha's kindness, is using the Perfect teaching (perfect teaching, perfect teachings) to refute inappropriate Buddha's mind. Being able to explain the teachings using the three teachings is speaking according to Dharma characteristics, Maudgalyayana does not use these three points to explain to lay practitioners, therefore refuting his error of speaking of the Tripitaka (Tripitaka, the general term for Buddhist scriptures), telling him to speak according to Dharma characteristics of the three emptinesses of the Superior Vehicle. The initial text is divided into two parts, one is to speak according to Dharma, and the other is to understand according to Dharma. The initial text is further divided into three parts, one is to mark the chapter and generally exhort, the second is to explain separately, and the third is to summarize. First, the general exhortation, one should speak according to Dharma, based on the three emptinesses of essence, characteristics and function (three emptinesses of essence, characteristics and function) of the Superior Vehicle. From 'Dharma without' onwards, it separately clarifies the three emptinesses of essence, characteristics and function, refuting the lack of using refutation to explain the three emptinesses (using refutation to explain the three emptinesses). It is divided into three parts. First, four times clarifying the emptiness of beings (emptiness of beings) of the Superior Vehicle, refuting the refutation of the emptiness of beings. Second, eight times clarifying the emptiness of dharmas (emptiness of dharmas) of essence, characteristics and function, refuting the refutation of the emptiness of dharmas. Third, seven times with six sentences clarifying the emptiness of equality (emptiness of equality), refuting the emptiness of equality of the Tripitaka. It is necessary to briefly distinguish the differences between the three emptinesses. The three emptinesses of the Tripitaka, are what that teaching (that teaching, referring to the Tripitaka teaching) clarifies.

五陰成人即陰離陰求人不得。名眾生空。折五陰空名為法空。故阿含云。誰老死是老死二俱邪見。無誰老死名眾生空。無是老死名為法空。依毗曇門但明生空。成論空門具明三空。有師解平等空云。若有人法不名平等。無人法殊即是平等。平等即空名平等空。今研此語若其平等即平等空者。亦應生法即生法空。若直生法非生法空。要破生法名生法空者。亦要破平等方名平等空。若止作二空平等屬法。法語通漫無所不收。故大論云法無上涅槃。是故涅槃空猶是法空。雖復二三皆是折假名為拙度。破拙用巧為說體空。今以譬顯折體之殊。如實拳指映象拳指。具如玄義。智人體知映象無拳無指無空。不須破折方知無空。此之三法但有名字。名字之法不在內外中間。亦不自有。是字不住亦不不住。言語道斷無說無示。法相如是豈可說乎。若三藏三空前二是方便。平等空方始是真。若衍教三空即真入中。若通教三空同得見真。上根利智雖稟通教見空不空。即見佛性。今凈名用體破折。故言不當如仁者所說。

法無下初四番。明體法入眾生空即入中道。問生空何得入中。答大品明一切法趣我見等。大經明眾生佛性不即六法不離六法。此明六十二見是如來種。今言法者即無明心具一切法。故下文云心垢故眾生垢。心凈故眾生凈

{ "translations": [ "現代漢語譯本：五陰（色、受、想、行、識五種構成要素）構成人，如果執著於五陰，想要脫離五陰，卻又無法擺脫，這就是所謂的眾生空。破除五陰的空性，就稱為法空。所以《阿含經》說：『誰在衰老死亡？』執著于『誰』和『衰老死亡』都是錯誤的見解。沒有『誰』在衰老死亡，這稱為眾生空。沒有『是』衰老死亡，這稱為法空。』依據《毗曇論》的觀點，只闡明生空。而《成實論》的空門則詳細闡明了三空。有法師解釋平等空說：『如果有人和法的分別，就不能稱為平等。沒有人和法的差別，那就是平等。平等即是空，稱為平等空。』現在研究這句話，如果平等就是平等空，那麼也應該說生法就是生法空。如果直接說生法不是生法空，一定要破除生法才稱為生法空，那麼也要破除平等才能稱為平等空。如果僅僅把二空（眾生空和法空）的平等歸屬於法，那麼法語就過於寬泛，無所不包。所以《大智度論》說，法無上的境界就是涅槃。因此，涅槃的空性仍然是法空。雖然二空或三空都是通過破除假名而獲得的，這是一種笨拙的方法。捨棄笨拙的方法，運用巧妙的方法來說明體空。現在用比喻來顯示破除體性的不同，就像真實的拳頭和手指，以及映象中的拳頭和手指。具體內容就像《玄義》中所說。有智慧的人能夠體悟到映象中沒有拳頭，沒有手指，也沒有空性。不需要破除，就能知道沒有空性。這三種法都只是名字而已。名字之法不在內外中間，也不自己存在。這個『字』不住留，也不不留。言語的道路斷絕，無法用言語表達，也無法用指示說明。法的真相就是這樣，怎麼可以用言語來描述呢？如果按照三藏的觀點，三空中前兩種是方便法門，平等空才是真正的空。如果按照方等教的觀點，三空即是真入中道。如果按照通教的觀點，三空都能證見真諦。上等根器、智慧敏銳的人，即使學習通教，也能證見空而不空的境界，即能證見佛性。現在維摩詰用體空來破除折空，所以說『不當如仁者所說』。

法無下初四番，闡明體法進入眾生空，即進入中道。問：生空怎麼能進入中道呢？答：《大品般若經》闡明一切法都趨向於我見等。《大般涅槃經》闡明眾生佛性不即是六法，也不離六法。這說明六十二見也是如來的種子。現在所說的『法』，即是無明之心具足一切法。所以下文說：『心垢染，所以眾生垢染；心清凈，所以眾生清凈。』",
"English version: The five skandhas (form, feeling, perception, mental formations, and consciousness) constitute a person. If one is attached to the five skandhas, seeking to escape them but unable to, this is what is called 'emptiness of sentient beings' (名眾生空). The emptiness that arises from dismantling the five skandhas is called 'emptiness of phenomena' (名法空). Therefore, the Agama Sutra says: 'Who is it that ages and dies?' Clinging to 'who' and 'aging and dying' are both wrong views. There is no 'who' that ages and dies; this is called the emptiness of sentient beings. There is no 'is' that ages and dies; this is called the emptiness of phenomena. According to the Abhidharma (毗曇) school, only the emptiness of sentient beings is explained. The emptiness doctrine in the Tattvasiddhi Shastra (成實論) elaborates on the three emptinesses. Some teachers explain the emptiness of equality (平等空) by saying: 'If there is a distinction between person and phenomena, it cannot be called equality. The absence of distinction between person and phenomena is equality. Equality is emptiness, and this is called the emptiness of equality.' Now, examining this statement, if equality is the emptiness of equality, then it should also be said that arising phenomena are the emptiness of arising phenomena. If arising phenomena are directly said not to be the emptiness of arising phenomena, and it is necessary to dismantle arising phenomena to call it the emptiness of arising phenomena, then it is also necessary to dismantle equality to call it the emptiness of equality. If the equality of the two emptinesses (emptiness of sentient beings and emptiness of phenomena) is merely attributed to phenomena, then the Dharma teaching becomes too broad and all-encompassing. Therefore, the Mahaprajnaparamita Shastra (大智度論) says that the unsurpassed state of Dharma is Nirvana. Thus, the emptiness of Nirvana is still the emptiness of phenomena. Although the two or three emptinesses are obtained by dismantling provisional names, this is a clumsy method. Abandoning the clumsy method and using a skillful method to explain the emptiness of essence (體空). Now, I will use a metaphor to show the difference in dismantling the essence, like a real fist and finger, and a fist and finger in a mirror. The details are as explained in the Profound Meaning (玄義). A wise person can realize that there is no fist, no finger, and no emptiness in the mirror. There is no need to dismantle anything to know that there is no emptiness. These three dharmas are only names. The dharma of names is not inside, outside, or in between, nor does it exist on its own. This 'word' does not stay, nor does it not stay. The path of language is cut off; it cannot be expressed in words or indicated by pointing. The true nature of Dharma is like this; how can it be described in words? According to the Tripitaka (三藏) perspective, the first two of the three emptinesses are expedient means, and the emptiness of equality is the true emptiness. According to the Vaipulya (方等) teaching, the three emptinesses are the true entry into the Middle Way. According to the Common Teaching (通教), all three emptinesses can lead to the realization of truth. People with superior faculties and sharp wisdom, even if they study the Common Teaching, can realize the state of emptiness that is not empty, which is the realization of Buddha-nature. Now, Vimalakirti (凈名) uses the emptiness of essence to refute the dismantling of emptiness, so he says, 'It is not as the venerable one says.'

The first four rounds of 'Dharma without...' (法無下初四番) explain that the essence of Dharma entering the emptiness of sentient beings is entering the Middle Way. Question: How can the emptiness of sentient beings enter the Middle Way? Answer: The Mahaprajnaparamita Sutra (大品般若經) explains that all dharmas tend towards views of self, etc. The Mahaparinirvana Sutra (大般涅槃經) explains that the Buddha-nature of sentient beings is neither identical to nor separate from the six dharmas. This explains that the sixty-two views are also the seeds of the Tathagata (如來). The 'Dharma' now spoken of is the mind of ignorance, which possesses all dharmas. Therefore, the following text says: 'Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure.'"

] }

。華嚴云心如工畫師造種種五陰。一切世間中無不從心造。約此以明一切法也。法無眾生離眾生垢故者。今為三解。一約理性。二約實慧。三約方便慧。此去說離一切觀行例依此三。皆須得意。一約理性者。心及諸法即是法性。法性本凈畢竟無所有。何有眾生。若無眾生即無眾生垢。是則自性清凈心不為惑染故名為離。下文云如優婆離以心相得解脫。時寧有垢不。眾生無垢亦復如是。勝天王云自相空故自相離故。二約實慧者若法即法性法性無眾生妄計有眾生故有十六。六十二等見．煩惱垢。若了知法性畢竟無眾生即離如上諸見之垢。故名離眾生垢。三約方便慧者。若實慧與理合能無眾生而現眾生。能令眾生離眾生垢。此即三種解脫。不縱不橫如世伊字。此眾生空豈可同彼聲聞所辨。下去皆有此意。無非觀心故不須更作觀心解也。

法無至斷故。即陰離陰求我叵得我見即滅。方離一切見煩惱垢是體法我空也。一約理者心及諸法即是法性。法性本來非我非無我。是真無我。法性尚無何處有我。即是自性離我垢。二實慧者若法性無我有我垢者。良以不知真無我義。若能體知法性無我。一切屬見諸垢自離故言離我垢也。三方便慧及結成三脫類前可知。

法無壽命離生死故者。一理解者心及諸法即是法性。法性何得

有妄報壽命。若無壽命即無生死故言離生死也。二實慧者。法即法性。如是了知即不見壽命得離生死。三方便及以三脫並類前作。法無有人前後際斷故者。若約事解前際是生死後際是涅槃約理者。心及諸法即是法性何有生死涅槃前後。若法性非二法者。即是中道佛性。豈有前後。即以本無目之為斷。次實慧者良以無明不了妄計謂有。若體法即法性不同凡夫生死。不同二乘涅槃。故云前後際斷。三方便慧乃至三脫同前。

法常下次八番明體法入法空。法常寂然滅諸相故者。若約理解心及諸法．即是法性名常寂然。即大涅槃不可覆滅。而言滅諸相者。法性之理本無起相。此約性滅故言滅也。若約實慧者體達寂然之理。則妄想諸相自然滅也。三約方便乃至三脫如前。法離於相無所緣故者。若約理解心及諸法即是法性。本無十相故言離相。若無相境不為妄念智識所緣。約實慧者若了知法性自性離相。則妄念自息無所緣念。三理智合則有方便乃至三脫如前。法無名字言語斷故者。若約理解心及諸法即是法性。本不可說名言語斷。約實慧者了達法性理即無言說。故名言語斷也。三理智合則有方便乃至成三脫類前。法無有說離覺觀者。若約理解心及諸法即是法性。本來無說何有覺觀。若約實慧達法性無說。則攀緣覺觀任運不起

【現代漢語翻譯】現代漢語譯本有虛假地宣稱壽命長短的行為。如果根本沒有壽命，也就沒有生死，所以說脫離了生死。第二，真實的智慧在於認識到法即是法性（Dharmata，諸法的本性）。像這樣了知，就不會執著于壽命，從而脫離生死。第三，方便法門以及三種解脫（三脫，即空解脫門、無相解脫門、無作解脫門）都與前面所說的類似。『法無有人前後際斷故』的意思是，如果從現象層面理解，前際是生死，后際是涅槃；如果從理體層面理解，心以及諸法就是法性，哪裡有什麼生死涅槃的前後之分呢？如果法性不是二元對立的，那就是中道佛性，哪裡會有前後之分？本來就沒有，所以說是斷滅。其次，真實的智慧在於，因為無明（Avidya，對事物真相的迷惑）的緣故，不能了知實相，虛妄地認為有生死。如果體悟到法即是法性，就不同於凡夫的生死，也不同於二乘（聲聞乘和緣覺乘）的涅槃，所以說前後際斷。第三，方便智慧乃至三種解脫都與前面所說的相同。

『法常下次八番明體法入法空。法常寂然滅諸相故者』的意思是，如果從理體層面理解，心以及諸法就是法性，名為常寂然。這就是大涅槃，不可再次滅盡。而說滅諸相，是因為法性的道理本來就沒有生起的相狀，這是從本性上說的滅，所以說是滅諸相。如果從真實的智慧來看，體悟到寂然的道理，那麼妄想諸相自然就會滅除。第三，從方便法門乃至三種解脫都與前面所說的相同。『法離於相無所緣故者』的意思是，如果從理體層面理解，心以及諸法就是法性，本來就沒有十種相狀（十相，指色、聲、香、味、觸、生、老、病、死、有為），所以說是離相。如果沒有相的境界，就不會被妄念智識所攀緣。如果從真實的智慧來看，如果了知法性自性離相，那麼妄念自然止息，沒有可以攀緣的念頭。第三，理智結合，就會有方便法門乃至三種解脫，與前面所說的相同。『法無名字言語斷故者』的意思是，如果從理體層面理解，心以及諸法就是法性，本來就不可說，所以說名言語斷。如果從真實的智慧來看，了達法性的道理，就沒有言語可以表達，所以說名言語斷。第三，理智結合，就會有方便法門乃至成就三種解脫，與前面所說的類似。『法無有說離覺觀者』的意思是，如果從理體層面理解，心以及諸法就是法性，本來就沒有什麼可說的，哪裡會有覺觀（Vitarka-vicara，粗細的心理活動）？如果從真實的智慧來看，通達法性無說，那麼攀緣覺觀的念頭自然就不會生起。

【English Translation】 English version There are false claims about the length of life. If there is no life, then there is no birth and death, hence the saying 'separated from birth and death.' Second, true wisdom lies in recognizing that Dharma is Dharmata (the nature of all phenomena). Knowing this way, one will not be attached to life and thus be separated from birth and death. Third, expedient means and the three liberations (three doors to liberation: emptiness, signlessness, and wishlessness) are similar to what was said before. 'Dharma has no person, and the past and future are cut off' means that if understood from the phenomenal level, the past is birth and death, and the future is Nirvana; if understood from the level of principle, the mind and all dharmas are Dharmata, where is there any distinction between the past and future of birth, death, and Nirvana? If Dharmata is not dualistic, then it is the Middle Way Buddha-nature, where would there be a distinction between past and future? It is originally non-existent, so it is said to be cut off. Next, true wisdom lies in the fact that because of ignorance (Avidya, delusion about the truth of things), one cannot understand the true nature and falsely believes that there is birth and death. If one realizes that Dharma is Dharmata, it is different from the birth and death of ordinary people and also different from the Nirvana of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is said that the past and future are cut off. Third, expedient wisdom and even the three liberations are the same as what was said before.

'The Dharma is always still, extinguishing all appearances' means that if understood from the level of principle, the mind and all dharmas are Dharmata, called 'always still.' This is the Great Nirvana, which cannot be extinguished again. And to say 'extinguishing all appearances' is because the principle of Dharmata originally has no arising appearances; this is speaking of extinction from the nature, so it is said to be 'extinguishing all appearances.' If viewed from true wisdom, realizing the principle of stillness, then delusional appearances will naturally be extinguished. Third, from expedient means to the three liberations are the same as what was said before. 'Dharma is separated from appearances and has no object of attachment' means that if understood from the level of principle, the mind and all dharmas are Dharmata, originally without the ten appearances (ten appearances: form, sound, smell, taste, touch, birth, old age, sickness, death, conditioned phenomena), so it is said to be separated from appearances. If there is no realm of appearances, it will not be clung to by deluded thoughts and consciousness. If viewed from true wisdom, if one knows that the self-nature of Dharmata is separated from appearances, then deluded thoughts will naturally cease, and there will be no thoughts to cling to. Third, the combination of principle and wisdom will have expedient means and even the three liberations, which are the same as what was said before. 'Dharma has no name, and language is cut off' means that if understood from the level of principle, the mind and all dharmas are Dharmata, originally unspeakable, so it is said that names and language are cut off. If viewed from true wisdom, realizing the principle of Dharmata, there are no words to express it, so it is said that language is cut off. Third, the combination of principle and wisdom will have expedient means and even achieve the three liberations, similar to what was said before. 'Dharma has no speech and is separated from perception and observation' means that if understood from the level of principle, the mind and all dharmas are Dharmata, originally nothing to say, where would there be perception and observation (Vitarka-vicara, coarse and subtle mental activities)? If viewed from true wisdom, understanding that Dharmata is unspeakable, then the thoughts of clinging to perception and observation will naturally not arise.

故言離也。三理智合乃至三脫可知。法無形相如虛空故者。約理解心及諸法即是法性。無形無質無有相貌。不可分別猶如虛空。若約實慧通達法性不見相貌心如虛空。三理智合乃至三脫可知。法無戲論畢竟空故者。約理解心及諸法即是法性。本無愛見。戲論之法畢竟空也。若實慧者達法性無戲論。即畢竟空寂。三理智合成三脫可知。法無有我離我所者。理解心及諸法即是法性。本來無我何有我所。自性離故。若實慧者了達法性無我。即離一切所有愛著。三理智合乃至三脫比前。法無分別離諸識故者。理解心及諸法即是法性。本無分別。性非六七八識故也。約實慧者達法性無分別理。即離諸識生死緣起。三理智合乃至三脫可知。法無下三七番及諸句似平等空及法空也。法無有比無相待者約理明。心及諸法即是法性。如大品云。菩薩行般若時不見出法性外有法。既其無法何所比並。即是絕待。問若言法無有比是絕待者。只以待比說無比豈得絕耶。答若以有待之心分別不待亦計為待。若法性無心則一切有待皆是無待。約實慧者通達法性更無法可比。相待之惑自然而滅。三理智合方便無滯乃至成三脫可知。今以無待對平等空者。相待之惑既細。乃至平等之理猶有所存。若能絕待即無待不待。故平等法亦是空也。但三藏明平等空

【現代漢語翻譯】現代漢語譯本因此說『離』。三理智合乃至三脫（三種解脫）可以理解。『法無形相如虛空故』，從理解層面來說，心及諸法即是法性（Dharmata，一切事物本來的性質）。沒有形狀，沒有實質，沒有相貌，不可分別，猶如虛空。如果從實慧（實際的智慧）通達法性，不見相貌，心如虛空。三理智合乃至三脫可以理解。『法無戲論畢竟空故』，從理解層面來說，心及諸法即是法性。本來沒有愛見（貪愛和邪見），戲論（虛妄不實的言論）之法畢竟是空。如果實慧者通達法性無戲論，即畢竟空寂。三理智合成三脫可以理解。『法無有我離我所者』，理解心及諸法即是法性。本來無我，哪裡有我所（屬於我的事物）？自性遠離的緣故。如果實慧者了達法性無我，即遠離一切所有愛著。三理智合乃至三脫比前面更容易理解。『法無分別離諸識故者』，理解心及諸法即是法性。本來沒有分別，因為其自性不是六識、七識、八識。如果實慧者通達法性無分別之理，即遠離諸識生死緣起。三理智合乃至三脫可以理解。『法無下三七番及諸句似平等空及法空也』。『法無有比無相待者』，從理上說明，心及諸法即是法性。如《大品般若經》所說，菩薩行般若（Prajna，智慧）時，不見出法性外有法。既然沒有其他法，又和什麼相比呢？這就是絕待（沒有任何對待）。問：如果說『法無有比』是絕待，只用對待來比較說沒有可比的，難道能算是絕待嗎？答：如果以有對待的心分別不待，也會被認為是待。如果法性無心，那麼一切有待都是無待。如果實慧者通達法性，更沒有其他法可以相比。相待的迷惑自然而滅。三理智合，方便沒有滯礙，乃至成就三脫可以理解。現在用無待來對待平等空，相待的迷惑既然很細微，乃至平等的道理還存在。如果能夠絕待，即無待也不不待。所以平等法也是空。但三藏（Tripitaka，佛教經典的總稱）說明平等空。

【English Translation】 English version Therefore, it is said to be 'separation'. The combination of the three principles and wisdom, up to the three liberations (three kinds of liberation), can be understood. 'The Dharma has no form or appearance, like empty space,' which means that, from the perspective of understanding, the mind and all dharmas are the Dharmata (the true nature of all things). It has no shape, no substance, no appearance, and cannot be distinguished, just like empty space. If one penetrates the Dharmata with actual wisdom (actual wisdom), one does not see appearances, and the mind is like empty space. The combination of the three principles and wisdom, up to the three liberations, can be understood. 'The Dharma has no playfulness and is ultimately empty,' which means that, from the perspective of understanding, the mind and all dharmas are the Dharmata. Originally, there is no love or view (attachment and wrong views), and the Dharma of playfulness (false and unreal speech) is ultimately empty. If a person of actual wisdom penetrates the Dharmata and finds it without playfulness, then it is ultimately empty and still. The combination of the three principles and wisdom achieves the three liberations, which can be understood. 'The Dharma has no self and is separate from what belongs to the self,' which means understanding that the mind and all dharmas are the Dharmata. Originally, there is no self, so where is what belongs to the self (things that belong to me)? Because the self-nature is far away. If a person of actual wisdom understands that the Dharmata has no self, then he is far away from all attachments. The combination of the three principles and wisdom, up to the three liberations, is easier to understand than before. 'The Dharma has no discrimination and is separate from all consciousness,' which means understanding that the mind and all dharmas are the Dharmata. Originally, there is no discrimination, because its self-nature is not the six consciousnesses, the seventh consciousness, or the eighth consciousness. If a person of actual wisdom penetrates the principle of the Dharmata without discrimination, then he is far away from the arising of birth and death of all consciousnesses. The combination of the three principles and wisdom, up to the three liberations, can be understood. 'The Dharma has no lower three sevens and all sentences are similar to equality emptiness and Dharma emptiness.' 'The Dharma has no comparison and no dependence,' which explains from the principle that the mind and all dharmas are the Dharmata. As the Mahaprajnaparamita Sutra says, when a Bodhisattva practices Prajna (wisdom), he does not see any Dharma outside of the Dharmata. Since there is no other Dharma, what can it be compared to? This is absolute independence (without any opposition). Question: If it is said that 'the Dharma has no comparison' is absolute independence, and only using dependence to compare and say that there is nothing comparable, can it be considered absolute independence? Answer: If one uses a mind of dependence to distinguish non-dependence, it will also be considered dependence. If the Dharmata has no mind, then all dependence is non-dependence. If a person of actual wisdom penetrates the Dharmata, there is no other Dharma to compare. The delusion of dependence naturally disappears. The combination of the three principles and wisdom, the convenience is unobstructed, and even the achievement of the three liberations can be understood. Now, using non-dependence to treat equality emptiness, since the delusion of dependence is very subtle, even the principle of equality still exists. If one can achieve absolute independence, then there is neither dependence nor non-dependence. Therefore, the Dharma of equality is also empty. But the Tripitaka (the general term for Buddhist scriptures) explains equality emptiness.

只是偏真待。何由絕。今明法性無比。智障心滅乃是真絕待義。法不屬因不在緣故者。理解心及諸法即是法性。本非六因不在四緣亦非十二因緣流轉。但六因有所作因四緣有增上緣與相待意同。故屬平等空之所破。實慧者若了法性非六因四緣及十二因緣。例皆悉滅。三理智合乃至三脫可知。法同法性入諸法故者。理解心及諸法即是法性故言同也。一切法中悉有安樂性一法入一切法。一切法入一法故云入諸法也。實慧者通達法性即是智慧入一切法無非法性。三理智合乃至三脫可知。法隨於如無所隨故者。理解心及諸法即是法性。法不乖如故言法隨於如。法即法性法性即如。無能所之異故言無所隨也。實慧者通達法性如如不異。即不見有能觀之智而異於如。故云無所隨也。三理智合乃至三脫可知。法住實際諸邊不動故者。理解心及諸法即是法性。法性即是實際異名。若法依法性即住實際。實際非邊故無四邊二邊之動。約實慧者其能通達住實際者。不為四邊二邊邪見所動。三理智合乃至三脫可知。法無動搖不依六塵故者。理解心及諸法即是法性。不依六塵。實慧者若達法性即六根永凈。不染六塵。三理智合乃至三脫可知。法無去來常不住故者。約理解心及諸法即是法性。無來無去則無所住。實慧者通達法性無去無來。即不住

【現代漢語翻譯】現代漢語譯本：只是相對待的。如何才能斷絕？如今明白法性是無比的，智慧的障礙和心念的滅除才是真正的斷絕相對待的意義。『法不屬於因，不在於緣故』的意思是：理解心以及諸法就是法性，本來就不是六因，不在四緣之中，也不是十二因緣的流轉。但是六因有所作因，四緣有增上緣，與相對待的意思相同，所以屬於平等空所破斥的範疇。真正有智慧的人如果了達法性不是六因、四緣和十二因緣，那麼這些都全部滅除。三理智合乃至三脫可知。『法與法性相同，進入諸法故』的意思是：理解心以及諸法就是法性，所以說相同。一切法中都有安樂的自性，一法進入一切法，一切法進入一法，所以說進入諸法。真正有智慧的人通達法性就是智慧，進入一切法，沒有不是法性的。三理智合乃至三脫可知。『法隨順於如，沒有所隨順故』的意思是：理解心以及諸法就是法性，法不違背如，所以說『法隨順於如』。法就是法性，法性就是如，沒有能和所的差別，所以說『沒有所隨順』。真正有智慧的人通達法性，如如不異，就看不見有能觀的智慧而異於如，所以說『沒有所隨順』。三理智合乃至三脫可知。『法安住于實際，諸邊不動故』的意思是：理解心以及諸法就是法性，法性就是實際的異名。如果法依於法性，就安住于實際。實際不是邊，所以沒有四邊二邊的動搖。就真正有智慧的人來說，能夠通達安住于實際的人，不被四邊二邊的邪見所動搖。三理智合乃至三脫可知。『法沒有動搖，不依賴六塵故』的意思是：理解心以及諸法就是法性，不依賴六塵。真正有智慧的人如果通達法性，那麼六根永遠清凈，不染著六塵。三理智合乃至三脫可知。『法沒有去來，常不住故』的意思是：從理解心以及諸法就是法性的角度來說，沒有來沒有去，就沒有所住。真正有智慧的人通達法性，沒有去沒有來，就不住。

【English Translation】 English version: It is only relative. How can it be severed? Now understanding that the Dharma-nature (法性) [Dharma-nature, the intrinsic nature of all phenomena] is incomparable, the extinction of the obstacles of wisdom and the mind is the true meaning of severing relativity. 'Dharma (法) [Law; principle; reality] does not belong to cause, nor does it reside in conditions' means: understanding the mind and all dharmas is Dharma-nature; it is originally not the six causes, not within the four conditions, nor the cycle of the twelve links of dependent origination. However, the six causes have a causal factor, and the four conditions have a dominant condition, which is the same as the meaning of relativity, so it belongs to the category refuted by equality and emptiness. If a truly wise person understands that Dharma-nature is not the six causes, four conditions, and twelve links of dependent origination, then all of these are extinguished. The union of the three principles and wisdom, and even the three liberations, can be understood. 'Dharma is the same as Dharma-nature, entering all dharmas' means: understanding the mind and all dharmas is Dharma-nature, hence the saying 'the same'. In all dharmas there is the nature of peace and happiness; one dharma enters all dharmas, and all dharmas enter one dharma, hence the saying 'entering all dharmas'. A truly wise person who penetrates Dharma-nature is wisdom, entering all dharmas, and there is nothing that is not Dharma-nature. The union of the three principles and wisdom, and even the three liberations, can be understood. 'Dharma follows Suchness (如) [Tathata; the true nature of reality], without anything to follow' means: understanding the mind and all dharmas is Dharma-nature; Dharma does not contradict Suchness, hence the saying 'Dharma follows Suchness'. Dharma is Dharma-nature, and Dharma-nature is Suchness; there is no difference between the able and the object, hence the saying 'without anything to follow'. A truly wise person who penetrates Dharma-nature, Suchness is not different from Suchness, and does not see a wisdom that can observe and is different from Suchness, hence the saying 'without anything to follow'. The union of the three principles and wisdom, and even the three liberations, can be understood. 'Dharma abides in Reality (實際) [Ultimate reality; the true nature of existence], the various extremes do not move' means: understanding the mind and all dharmas is Dharma-nature; Dharma-nature is another name for Reality. If Dharma relies on Dharma-nature, it abides in Reality. Reality is not an extreme, so there is no movement of the four extremes or two extremes. Regarding a truly wise person, one who can penetrate and abide in Reality is not moved by the wrong views of the four extremes or two extremes. The union of the three principles and wisdom, and even the three liberations, can be understood. 'Dharma is without movement, not relying on the six sense objects (六塵) [The six sense objects are form, sound, smell, taste, touch, and dharma]' means: understanding the mind and all dharmas is Dharma-nature, not relying on the six sense objects. If a truly wise person penetrates Dharma-nature, then the six roots are forever pure, not defiled by the six sense objects. The union of the three principles and wisdom, and even the three liberations, can be understood. 'Dharma has no coming or going, and does not abide constantly' means: from the perspective of understanding the mind and all dharmas as Dharma-nature, there is no coming and no going, so there is nothing to abide in. A truly wise person who penetrates Dharma-nature has no coming and no going, and does not abide.

生死涅槃。三理智合乃至三脫可知。

法順空隨無相應無作。若聲聞經明三三昧約十六行。衍門明義同緣實相。隨順應化。三名雖異同一實相。若約理解三三昧者如思益云。一切眾生即是滅定無三差別。自有約實慧明三三昧。即是覆宗明義。自有約應用論三三昧。雖順相有作而於內心不違實法。即是三種解脫準上。

法離好醜者。若理解心及諸法即是法性。無涅槃之好無生死之丑。若實慧者通達法性即無好醜。離生死可憎涅槃可愛之異。三理智合乃至三脫準上。法無增損者心及諸法即是法性。無生死之增無涅槃之損。實慧及理智合成三脫類前。法無生滅者。心及諸法即是法性。本自不生今則無滅。法無所歸者心及諸法即是法性。更何所歸。法過眼耳鼻舌身心者。心及諸法即是法性。過妄六根非根攝故。法無高下者。心及諸法即是法性。尚無種智涅槃之高。豈是煩惱生死之下。法常住不動者。心及諸法即是法性。常恒無變故言不動。法離一切觀行者。心及諸法即是法性。本無觀行自性離故從無生滅。下六句皆應約實慧及理智合成方便慧為三脫之義。準上可知。問何得句句三釋悉具三脫。答大經百句解脫華嚴微塵解脫法華一切解脫今數十句何足為多若不句句辨即句句縱橫豈得同首羅三目世之伊字異三藏耶。

【現代漢語翻譯】現代漢語譯本生死涅槃（Samsara and Nirvana）：通過三種理智的結合，乃至三種解脫，可以理解。

法順空隨無相應無作：如果聲聞經（Śrāvakayāna）闡明三種三昧（samādhi），大約有十六種行相。大乘（Mahāyāna）法門闡明意義，與實相（tathatā）相應。隨順應化。這三個名稱雖然不同，但都指向同一個實相。如果從理解的角度來看三種三昧，就像《思益經》（Vimalakīrti Nirdeśa Sūtra）所說：一切眾生即是滅定，沒有三種差別。也有從實慧（prajñā）的角度闡明三種三昧，這就是覆宗明義。也有從應用的角度討論三種三昧，雖然順應現象界而有所作為，但在內心不違背實法。這就是三種解脫，參照以上。

法離好醜者：如果理解心及諸法即是法性（dharmatā），就沒有涅槃的好，沒有生死的醜。如果從實慧的角度來看，通達法性就沒有好醜之分，遠離生死的可憎和涅槃的可愛的差異。三種理智的結合乃至三種解脫，參照以上。

法無增損者：心及諸法即是法性，沒有生死的增加，沒有涅槃的減少。實慧及理智合成三種解脫，與前面類似。

法無生滅者：心及諸法即是法性，本來不生，現在也就沒有滅。

法無所歸者：心及諸法即是法性，更歸向何處？

法過眼耳鼻舌身心者：心及諸法即是法性，超越虛妄的六根（ṣaḍindriya），因為它們不是真實的根。

法無高下者：心及諸法即是法性，尚且沒有種智（sarvajñāna）涅槃的高，哪裡會有煩惱生死的下？

法常住不動者：心及諸法即是法性，常恒不變，所以說不動。

法離一切觀行者：心及諸法即是法性，本來沒有觀行，自性遠離，因為沒有生滅。以下六句都應該從實慧及理智合成方便慧的角度來解釋三種解脫的意義。參照以上可知。問：為什麼每一句都用三種方式解釋，而且都具備三種解脫？答：《大般涅槃經》（Mahāparinirvāṇa Sūtra）有一百句解脫，《華嚴經》（Avataṃsaka Sūtra）有微塵解脫，《法華經》（Lotus Sūtra）有一切解脫，現在這幾十句又算得了什麼？如果不一句一句地辨析，就會句句縱橫交錯，豈能像首羅三目（Śūraṅgama-samādhi）的伊字（ī）那樣，與三藏（Tripiṭaka）不同呢？

【English Translation】 English version Samsara and Nirvana: Through the combination of the three intellects, and even the three liberations, it can be understood.

Dharma accords with emptiness, without correspondence, without action: If the Śrāvakayāna Sutras explain the three samādhis, there are approximately sixteen aspects. The Mahāyāna Dharma gate explains the meaning, corresponding with Suchness (tathatā). Accord with adaptation and transformation. Although these three names are different, they all point to the same Suchness. If we look at the three samādhis from the perspective of understanding, as the Vimalakīrti Nirdeśa Sūtra says: all sentient beings are themselves cessation samādhi, without three differences. There are also those who explain the three samādhis from the perspective of true wisdom (prajñā), which is to clarify the meaning of the restored doctrine. There are also those who discuss the three samādhis from the perspective of application, although they accord with phenomena and have actions, in their hearts they do not violate the true Dharma. This is the three liberations, referring to the above.

Dharma is apart from good and bad: If we understand that the mind and all dharmas are themselves Dharma-nature (dharmatā), then there is no good of Nirvana, no bad of Samsara. If we look at it from the perspective of true wisdom, understanding Dharma-nature means there is no distinction between good and bad, and it is apart from the difference between the detestable nature of Samsara and the lovable nature of Nirvana. The combination of the three intellects and even the three liberations, refer to the above.

Dharma has no increase or decrease: The mind and all dharmas are themselves Dharma-nature, there is no increase of Samsara, no decrease of Nirvana. True wisdom and the combination of the three intellects form the three liberations, similar to the previous.

Dharma has no arising or ceasing: The mind and all dharmas are themselves Dharma-nature, originally not arising, now there is no ceasing.

Dharma has nowhere to return: The mind and all dharmas are themselves Dharma-nature, where else should it return?

Dharma surpasses the eyes, ears, nose, tongue, body, and mind: The mind and all dharmas are themselves Dharma-nature, surpassing the illusory six sense organs (ṣaḍindriya), because they are not real roots.

Dharma has no high or low: The mind and all dharmas are themselves Dharma-nature, there is not even the high of omniscient wisdom (sarvajñāna) and Nirvana, how could there be the low of afflictions and Samsara?

Dharma is constant and unmoving: The mind and all dharmas are themselves Dharma-nature, constantly unchanging, therefore it is said to be unmoving.

Dharma is apart from all contemplation and practice: The mind and all dharmas are themselves Dharma-nature, originally without contemplation and practice, its self-nature is apart, because there is no arising or ceasing. The following six sentences should all be explained from the perspective of true wisdom and the combination of the three intellects forming skillful means wisdom, to explain the meaning of the three liberations. Refer to the above for understanding. Question: Why is each sentence explained in three ways, and all possess the three liberations? Answer: The Mahāparinirvāṇa Sūtra has one hundred sentences of liberation, the Avataṃsaka Sūtra has dust-mote liberations, the Lotus Sūtra has all liberations, so what is the significance of these dozens of sentences? If we do not analyze each sentence one by one, then the sentences will be crisscrossed and confused, how can it be like the ī (ī) of the Śūraṅgama-samādhi, different from the Tripiṭaka?

唯大至說乎。三明結破。既不能如凈名如法相說。而用三乘之法為諸居士宣說。違大法相故呵云不當如仁者所說。問法性不可說凈名何得有說。答下文云。無離文字說解脫相。文字性離即是解脫。解脫者即諸法也。凈名用四悉檀善巧無說而說。即是如法相說。

夫說下二明不能如法相解文為二。一正彈不解二借幻為譬。初言夫說法者無說無示者。此即是如法相解。真如法相無人無我。誰是說者。若無說者即無可示。無說者即如大經四不可說。無示者即無四理可示。故法華云。是法不可示言辭相寂滅。諸餘眾生類無有能得解。其聽法者無聞無得者。若如法相解。非但無能說之人亦無聽法之者。既無聽者誰聞誰得。無聞即無四門聞於四說。無得即無四理之可證也。若目連不能如此體達。即是計有師資能所。豈得是如法相解。

譬如至說法次譬者。菩薩入如幻三昧了知。說聽皆知幻人。雖知不實而有所說。即是知四不可說。悉檀赴緣示物四理。理亦如幻。故大品云設便有法過涅槃者。我亦說之如夢幻也。人譬聽眾從無明幻師而有。是則不有而有。雖有所聽即是幻聽無聞無得。目連若入如幻三昧而說。可是如法相解。既不能爾即是不如法相解。何能如法相說。故呵云不當如仁者所說。意在此也。

當

【現代漢語翻譯】現代漢語譯本：唯大迦葉尊者說：三明（宿命明、天眼明、漏盡明）已經破除了結使。既然不能像維摩詰（Vimalakirti）那樣如實地宣說諸法實相，卻用三乘（聲聞乘、緣覺乘、菩薩乘）之法為各位居士宣說，這是違背了諸法實相，所以呵斥說不應當像仁者您所說的那樣。有人問：法性（Dharmata）是不可說的，維摩詰為什麼又能說呢？回答說：下文講到，『沒有離開文字而說的解脫之相，文字的自性就是遠離（一切戲論）的，那就是解脫。』解脫就是諸法本身。維摩詰運用四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的善巧方便，以無說而說，這才是如實地宣說諸法實相。

下面進一步說明不能如實地理解諸法實相。分為兩點：一是直接批評不理解，二是借用幻術來作比喻。首先說，『所謂說法的人，是無說無示的。』這才是如實地理解諸法實相。真如（Tathata）的法相是無人無我的，誰是說法的人呢？如果沒有說法的人，也就沒有什麼可以指示的。無說就是像《大般涅槃經》所說的四不可說（有、無、亦有亦無、非有非無）。無示就是沒有什麼四理（生、住、異、滅）可以指示。所以《法華經》說：『這種法是不可示人的，言語道斷，寂滅無相。其餘的眾生，沒有誰能夠理解。』聽法的人也是無聞無得的。如果如實地理解諸法實相，不僅沒有能說法的人，也沒有聽法的人。既然沒有聽法的人，誰來聽？誰又能得到什麼呢？無聞就是沒有通過四門（耳門等）聽聞四種說法。無得就是沒有什麼四種道理可以證得。如果目連（Maudgalyayana）不能這樣體悟通達，那就是執著于有師有資，有能有所，怎麼能說是如實地理解諸法實相呢？

下面用比喻來說明說法這件事。菩薩進入如幻三昧（Maya-like Samadhi），了知說法和聽法的人都是幻化的人。雖然知道不真實，但還是有所說法，這就是知道四不可說。用四悉檀來應合機緣，指示事物四理，這些道理也像幻化一樣。所以《大品般若經》說：『假設有法勝過涅槃，我也要說它像夢幻一樣。』人比喻聽眾，是從無明（Avidya）的幻術師那裡產生的，這就是非有而有。雖然有所聽聞，那也是幻聽，是無聞無得。目連如果進入如幻三昧而說法，才可以算是如實地理解諸法實相。既然不能這樣，那就是不如實地理解諸法實相。怎麼能如實地宣說諸法實相呢？所以呵斥說不應當像仁者您所說的那樣，意思就在這裡。

應當（這樣做）。

【English Translation】 English version: Venerable Mahakashyapa said: The three insights (Trisvabhava: insight into past lives, insight into the divine eye, insight into the extinction of outflows) have already broken the bonds of defilements. Since you cannot expound the true nature of phenomena as Vimalakirti did, but instead use the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to preach to the laypeople, this is contrary to the true nature of phenomena. Therefore, you are rebuked for saying that you should not speak as you do. Someone asked: If the nature of Dharma (Dharmata) is inexpressible, why can Vimalakirti speak? The answer is: The following text says, 'There is no liberation apart from words, and the nature of words is detachment (from all fabrications), which is liberation.' Liberation is the phenomena themselves. Vimalakirti uses the skillful means of the Four Siddhantas (Lokasiddhanta, Purushasiddhanta, Pratipakshasiddhanta, Paramarthasiddhanta), speaking without speaking, which is truly expounding the true nature of phenomena.

Below, it is further explained why one cannot truly understand the true nature of phenomena. It is divided into two points: first, directly criticizing the lack of understanding; second, using illusion as a metaphor. First, it is said, 'The so-called speaker is without speaking and without showing.' This is truly understanding the true nature of phenomena. The Dharma-nature of Suchness (Tathata) is without self and without others. Who is the speaker? If there is no speaker, then there is nothing to show. No speaking is like the Four Unspeakables (existence, non-existence, both existence and non-existence, neither existence nor non-existence) mentioned in the Mahaparinirvana Sutra. No showing means that there are no Four Principles (birth, dwelling, change, extinction) to show. Therefore, the Lotus Sutra says: 'This Dharma is unspeakable, the path of words is cut off, and it is silent and without form. The rest of the sentient beings cannot understand it.' The listeners are also without hearing and without attainment. If one truly understands the true nature of phenomena, not only is there no speaker, but there is also no listener. Since there is no listener, who will hear? And who can attain anything? No hearing means not hearing the four kinds of teachings through the four gates (ear gate, etc.). No attainment means that there are no four principles to be attained. If Maudgalyayana cannot understand this, then he is attached to having a teacher and a disciple, having ability and having what is acted upon. How can this be said to be truly understanding the true nature of phenomena?

Below, a metaphor is used to illustrate the matter of speaking Dharma. The Bodhisattva enters the Maya-like Samadhi (illusion-like concentration), knowing that both the speaker and the listener are illusory beings. Although knowing that it is not real, there is still speaking, which is knowing the Four Unspeakables. Using the Four Siddhantas to respond to opportunities and indicate the Four Principles of things, these principles are also like illusions. Therefore, the Perfection of Wisdom Sutra says: 'Suppose there is a Dharma that surpasses Nirvana, I would also say that it is like a dream or an illusion.' The person is a metaphor for the audience, which arises from the illusionist of ignorance (Avidya), which is non-existent yet existent. Although there is hearing, it is also illusory hearing, which is without hearing and without attainment. If Maudgalyayana speaks while entering the Maya-like Samadhi, then it can be considered as truly understanding the true nature of phenomena. Since he cannot do this, it is not truly understanding the true nature of phenomena. How can he truly expound the true nature of phenomena? Therefore, he is rebuked for saying that he should not speak as he does, and that is the meaning here.

Should (do so).

了下二呵說法不契根緣。此不解別教無入假觀。不得道種智法眼知病識藥隨病授藥。文為二。一呵不知根。二呵于知見有滯。初云當了眾生根有利鈍者。目連或念。如來亦說此法何得見呵。凈名知念即以斥云。如來知根故於聲聞經中說此折空。今居士根利何得以拙度而說法乎。故說體空以逗于彼。善於知見無所掛礙。次斥其知見有滯。無種智法眼故說法有滯。今凈名通達別教得道種智。故知法無礙。得法眼故見法。無礙故能知病識藥隨病授藥。以四無礙赴機無滯。

以大下三呵說法運心不稱佛意。此由不解圓教大乘。故呵言不當如仁者所說。文為二。一當起大悲心二念報佛恩。初云付大悲心贊于大乘者。悲能拔苦。若小悲說小拔界內苦。大悲說大拔內外苦。令得不思議解脫住大涅槃。念報至說法次報佛恩。目連因佛而得解脫。應報佛恩。應度眾生紹三寶種。今說小乘無常入空令居士斷結入滅。即是斷三寶種豈名報恩。若圓教深觀一切諸法開佛知見。即是三脫三德三寶不縱不橫。開真解心心心寂滅。自然流入薩婆若海。是為不斷三寶之種即真報佛恩稱會佛心。

維摩至菩提心三居士得益。凈名既能如法相。解如法相說契于大機。則八百居士皆發大心。

我無至問疾大段第四結辭不堪。目連自惟。既無

【現代漢語翻譯】現代漢語譯本：呵斥舍利弗和目犍連的說法不契合眾生的根器和因緣。這是因為他們不瞭解別教，無法進入假觀。他們沒有獲得道種智和法眼，所以不能夠了解眾生的病癥，識別相應的藥物，並根據病癥給予藥物。這段文字分為兩部分。第一部分是呵斥他們不瞭解眾生的根器。第二部分是呵斥他們的知見有所滯礙。一開始說『應當瞭解眾生的根器有利有鈍』。目犍連或許會想，如來也說過這種法，為什麼現在要呵斥呢？維摩詰知道他的想法，就斥責他說：『如來因爲了解眾生的根器，所以在聲聞經中說這種折空的法門。現在這位居士根器銳利，怎麼可以用你這種笨拙的方法來為他說法呢？』所以說體空是爲了適應他。善於知見的人是沒有任何掛礙的。接下來斥責他們的知見有所滯礙。因為沒有道種智和法眼，所以說法有所滯礙。現在維摩詰通達別教，獲得了道種智。所以知道法是無礙的。獲得了法眼，所以見法也是無礙的。因此能夠了解眾生的病癥，識別相應的藥物，並根據病癥給予藥物。用四無礙辯才來應付眾生，沒有任何滯礙。用『以大』以下的三段文字，呵斥他們的說法和用心不符合佛的意願。這是因為他們不瞭解圓教大乘。所以呵斥他們說的不對。這段文字分為兩部分。第一部分是應當發起大悲心，讚歎大乘。第二部分是念報佛恩。一開始說『發起大悲心，讚歎大乘』。悲能拔除痛苦。如果是小悲，就說小乘，拔除界內的痛苦。如果是大悲，就說大乘，拔除內外一切痛苦。使眾生得到不可思議的解脫，安住于大涅槃。念報佛恩直到說法，其次是報佛恩。目犍連因為佛而得到解脫，應當報佛恩。應當度化眾生，延續三寶的種子。現在說小乘的無常入空，讓居士斷除煩惱，進入寂滅。這就是斷絕三寶的種子，怎麼能說是報恩呢？如果用圓教來深刻地觀察一切諸法，開啟佛的知見。這就是三脫（三種解脫）三德（三種功德）三寶（佛法僧三寶），不縱不橫。開啟真實的理解，心心寂滅。自然流入薩婆若（Sarvajna）海（一切智海）。這才是不斷絕三寶的種子，才是真正地報佛恩，符合佛的心意。從『維摩』到『菩提心』，三位居士都得到了利益。維摩詰既然能夠如法相地理解，如法相地說法，契合大乘根器的眾生。那麼八百位居士都發起了大乘菩提心。從『我無』到『問疾』，第四大段的結尾是說目犍連自認為不堪勝任。目犍連自己思量，既然沒有...

【English Translation】 English version: He rebuked Shariputra (舍利弗) and Maudgalyayana (目犍連) for their teachings not aligning with the beings' roots and conditions. This was because they did not understand the Distinct Teaching (別教) and could not enter the Provisional Contemplation (假觀). They had not attained the Knowledge of the Path (道種智) and the Dharma Eye (法眼), so they could not understand the beings' illnesses, identify the corresponding medicines, and administer the medicines according to the illnesses. This passage is divided into two parts. The first part is rebuking them for not understanding the beings' roots. The second part is rebuking their knowledge for being stagnant. It begins by saying, 'One should understand that beings' roots have sharpness and dullness.' Maudgalyayana might think, 'The Tathagata (如來) also spoke of this Dharma, why is he now rebuking it?' Vimalakirti (維摩詰), knowing his thought, rebuked him, saying, 'Because the Tathagata understands the beings' roots, he speaks of this method of negating emptiness in the Hearer Vehicle (聲聞經). Now this householder's roots are sharp, how can you use your clumsy method to teach him?' Therefore, speaking of the emptiness of essence is to accommodate him. Those who are skilled in knowledge have no attachments. Next, he rebukes their knowledge for being stagnant. Because they do not have the Knowledge of the Path and the Dharma Eye, their teachings are stagnant. Now Vimalakirti is versed in the Distinct Teaching and has attained the Knowledge of the Path. Therefore, he knows that the Dharma is unobstructed. Having attained the Dharma Eye, he sees the Dharma without obstruction. Therefore, he can understand the beings' illnesses, identify the corresponding medicines, and administer the medicines according to the illnesses. He uses the Four Unobstructed Eloquences to respond to beings without any stagnation. Using the three passages from '以大' onwards, he rebukes their teachings and intentions for not conforming to the Buddha's will. This is because they do not understand the Perfect Teaching (圓教) of the Great Vehicle (大乘). Therefore, he rebukes them for speaking incorrectly. This passage is divided into two parts. The first part is that one should arouse great compassion and praise the Great Vehicle. The second part is to remember and repay the Buddha's kindness. It begins by saying, 'Arouse great compassion and praise the Great Vehicle.' Compassion can eradicate suffering. If it is small compassion, it speaks of the Small Vehicle, eradicating suffering within the realm. If it is great compassion, it speaks of the Great Vehicle, eradicating all suffering within and without. It enables beings to attain inconceivable liberation and abide in Great Nirvana (大涅槃). Remembering to repay the Buddha's kindness until teaching, the next is repaying the Buddha's kindness. Maudgalyayana attained liberation because of the Buddha, so he should repay the Buddha's kindness. He should liberate beings and continue the lineage of the Three Jewels (三寶). Now speaking of the impermanence and entry into emptiness of the Small Vehicle, allowing the householder to sever afflictions and enter extinction. This is cutting off the lineage of the Three Jewels, how can it be called repaying kindness? If one uses the Perfect Teaching to deeply contemplate all Dharmas and open the Buddha's knowledge and vision. This is the Three Liberations (三脫), the Three Virtues (三德), and the Three Jewels, neither vertical nor horizontal. Opening true understanding, mind after mind extinguished. Naturally flowing into the Sarvajna (薩婆若) Sea (the sea of all-knowing wisdom). This is not cutting off the lineage of the Three Jewels, this is truly repaying the Buddha's kindness and conforming to the Buddha's will. From '維摩' to '菩提心', the three householders all benefited. Since Vimalakirti can understand the Dharma-nature as it is and teach the Dharma-nature as it is, aligning with beings of the Great Vehicle's capacity. Then eight hundred householders all aroused the Great Bodhi Mind (菩提心). From '我無' to '問疾', the conclusion of the fourth major section is that Maudgalyayana considers himself incapable. Maudgalyayana pondered to himself, since he does not have...

三教之辨致昔被呵。今豈堪傳佛旨往問疾也。

維摩經略疏卷第十二

弟子品之三

佛告大迦葉三命大迦葉文為二。一佛命問疾二奉辭不堪。所以次命者于聲聞中頭陀第一。迦葉是姓此翻為龜。即以姓為名如目連也。所言大者或因智大德大心大。故稱大迦葉。所以然者。其是大辟支根性出無佛世亦能獨覺成辟支迦羅。今既值佛墮聲聞數。故就其智慧勝利故稱大也。從德以受大者。是人頭陀苦行第一。其德重大故稱為大。或因心以受大者。聲聞弟子中慈悲心大故名大也。有言是僧上座知眾事故名大迦葉。若深求其致乃至成前五種利益之義。大旨同前。

迦葉白佛下二奉辭不堪文為四。一奉辭不堪。二述不堪之由。三正述不堪之事。四結成不堪。初文者良以往昔舍富從貧被彈無答。故不堪傳佛旨往問疾也。

所以至行乞二述不堪之由。由乞食也。乞食者即十二頭陀之一。釋十二頭陀義有三意。一約半字事理。二約滿字事理。三約觀心。具出文繁略之不述。有師云小乘見理名之為貧。今難之。若言貧里是小乘者。善吉從富應是大乘。既非大乘此義便壞。今依觀解約有空兩門。迦葉有門入道。有門局狹名之為貧。善吉空門入道。空門寬廣名之為富。雖有空之殊同是三藏非關大乘。故成論往往斥

于毗曇意在此也。恐人謬作觀行。消經故須比斥。此非經正義故不須執也。今言于貧里行乞有二意。一為利他二為自行。一利他者其有慈悲之心見貧窮者持缽往福。使現轉報來生免苦。又眾生不苦不求涅槃。既遭貧苦必易化度。故須往也。富者著樂會不從化。徒往喚擾于理無益。二為自行者。富家門閣重深求苦難及必稽時廢業。從貧則易不致所妨。又貧者報劣飲食必粗不生心著。富者豐足食必甘美。或起習染乖頭陀行。非為物軌。是則情有偏存致被彈斥。不堪之由良有以也。

時維摩下三正述被彈之事文為三。一總呵。二別呵。三揖敬。初總呵云。有慈悲心而不能普者。聲聞之中最有慈悲。如來所嘆命共同坐。但小乘慈悲而不圓普。利他不等舍富從貧。大士呵者佛制頭陀令次第乞。今舍富從貧乖于佛旨。若以拔貧現苦令未來樂者。富復耽欲而不知修。將墮深坑。何不往化令后相續。若置而不化何謂等慈。若言為解脫因者。應貧富等度。度既不等豈成圓普。若謂貧人厭苦易度。易度本關福慧。何必貧苦。若自行為易何得惜小時之化而令富者失利。縱留神化富亦何妨于自行。若舍道法往貧亦應往富。若舍道法往富妨行往貧亦妨。既二俱有妨何得舍一往一。且復於法等者于食亦等。若美不美皆悉平等若法食不等。所有

【現代漢語翻譯】現代漢語譯本：

這是《毗曇》（Abhidhamma，論藏）的本意所在。恐怕有人錯誤地進行觀行，曲解經義，所以需要加以辨別駁斥。這並非經書的正義，因此不必固執於此。現在說在貧困的村落中乞食，有兩層含義：一是利益他人，二是自我修行。一是利益他人，是指具有慈悲之心，看到貧窮的人，拿著缽去給予福報，使他們現在得到轉變，來生免受痛苦。而且眾生不經歷苦難就不會尋求涅槃。既然遭遇貧困苦難，就容易被教化。所以需要前往貧困的地方。富人沉迷於享樂，不會聽從教化。徒勞前往只會打擾他們，在道理上沒有益處。二是自我修行，富人家門高墻深，求取食物困難，必定耽誤時間荒廢修行。從貧困人家乞食則容易，不會造成妨礙。而且貧窮的人報應微薄，飲食必定粗糙，不會產生貪戀執著。富人豐衣足食，飲食必定甘美，或者會產生習氣染著，違背頭陀苦行，不能成為眾生的榜樣。這是因為情感有所偏頗，才會被彈劾駁斥。不堪勝任的原因確實存在。

當時維摩詰（Vimalakirti）從三個方面陳述被彈劾的事情，分為三點：一是總的呵斥，二是分別呵斥，三是作揖敬禮。首先總的呵斥說：『有慈悲心卻不能普及』。聲聞（Śrāvaka，小乘修行者）之中最有慈悲心，如來（Tathāgata，佛陀）所讚歎，命他們共同安坐。但是小乘的慈悲心不圓滿普及，利益他人不平等，捨棄富人而接近窮人。大士（Mahāsattva，菩薩）呵斥的原因是佛制定的頭陀行（dhūta，苦行）要求次第乞食，現在捨棄富人而接近窮人，違背了佛的旨意。如果認為是爲了解除貧困者現在的痛苦，使他們未來得到快樂，那麼富人沉迷於慾望而不知道修行，將要墮入深淵。為什麼不去教化他們，使他們後世相續得到利益？如果置之不理而不去教化，怎麼能說是平等的慈悲？如果說是爲了解脫的因緣，就應該貧富平等地度化。度化既然不平等，怎麼能成就圓滿普及？如果說貧窮的人厭惡痛苦容易被度化，容易被度化根本在於福德和智慧，何必一定是貧困和痛苦？如果是爲了自己修行容易，為什麼吝惜短暫的教化時間而使富人失去利益？即使留下神通教化，對於富人來說，對於自我修行又有什麼妨礙呢？如果捨棄道法前往貧困的地方，也應該前往富有的地方。如果捨棄道法前往富有的地方會妨礙修行，那麼前往貧困的地方也會妨礙修行。既然兩者都有妨礙，為什麼捨棄一個而前往另一個？而且對於法來說是平等的，對於食物也應該是平等的。無論是美味還是不美味，都應該平等對待。如果法和食物不平等，那麼所有的行為...

【English Translation】 English version:

This is the intended meaning of the Abhidhamma (于毗曇). Fearing that people might misinterpret the practice of contemplation and distort the sutras, it is necessary to distinguish and refute such errors. This is not the correct meaning of the sutras, so there is no need to cling to it. Now, the statement about begging for alms in poor villages has two meanings: one is to benefit others, and the other is for self-cultivation. The first, to benefit others, refers to having a compassionate heart and, upon seeing the poor, taking a bowl to bestow blessings, enabling them to transform their present circumstances and avoid suffering in future lives. Moreover, beings who do not experience suffering will not seek Nirvana (涅槃). Since they encounter poverty and suffering, they are easily transformed. Therefore, it is necessary to go to poor places. The wealthy are attached to pleasure and will not listen to teachings. Going to them would only disturb them and would be of no benefit in principle. The second, for self-cultivation, is because the gates of wealthy homes are high and deep, making it difficult to obtain food and inevitably wasting time and neglecting practice. Begging from the poor is easier and does not cause such hindrance. Furthermore, the poor have inferior retribution, and their food is necessarily coarse, preventing attachment. The wealthy have abundant food, which is necessarily delicious, and may develop habitual attachments that deviate from the ascetic practices of a dhūta (頭陀行), failing to be a model for others. This is because there is partiality in emotions, leading to criticism and rebuke. There are indeed reasons for being deemed unsuitable.

At that time, Vimalakirti (維摩詰) presented the reasons for being rebuked in three aspects, divided into three points: first, a general rebuke; second, separate rebukes; and third, a respectful bow. First, the general rebuke says: 'Having a compassionate heart but not being able to be universal.' Among the Śrāvakas (聲聞), the Hearers, are the most compassionate, praised by the Tathāgata (如來), the Thus-Gone One, who ordered them to sit together. However, the compassion of the Hearers is not complete and universal, benefiting others unequally, abandoning the rich and approaching the poor. The reason the Mahāsattva (大士), the Great Being, rebukes them is that the dhūta (頭陀行) practices established by the Buddha require begging for alms in order, but now abandoning the rich and approaching the poor violates the Buddha's intention. If it is thought that this is to relieve the present suffering of the poor and bring them future happiness, then the rich are indulging in desires and do not know how to cultivate, and will fall into a deep pit. Why not teach them so that they can continue to receive benefits in future lives? If they are left unattended and not taught, how can it be said to be equal compassion? If it is said to be for the cause of liberation, then the poor and the rich should be equally liberated. Since liberation is not equal, how can it be complete and universal? If it is said that the poor are easier to liberate because they are disgusted with suffering, ease of liberation fundamentally depends on merit and wisdom, and why must it be poverty and suffering? If it is easier for self-cultivation, why begrudge the short time of teaching and cause the rich to lose benefits? Even if supernatural powers are left to teach, what harm does it do to the rich, or to self-cultivation? If abandoning the Dharma (道法) to go to poor places, one should also go to rich places. If abandoning the Dharma to go to rich places hinders practice, then going to poor places also hinders practice. Since both have hindrances, why abandon one and go to the other? Moreover, what is equal in the Dharma should also be equal in food. Whether it is delicious or not, it should be treated equally. If the Dharma and food are not equal, then all actions...

諸行悉皆不等。是故呵言有慈悲心而不能普。今時觀行分衛之人當依凈名之說。

迦葉下二別呵文為四。一呵乞食心非二呵入聚心非三示正食法。四結勸。初文又四。一約小乘證滅破。二約知苦破。三約斷集破。四約修道破。問若約四諦破心非者。應前對苦破何得對滅。答迦葉證有餘般行乞。心非故前約滅。次破其昔心所契今事果乖心。故約餘三諦破也。住平等法應。次行乞食者初破未得平等滅理。涉事去取致乖次乞之法。菩薩若得本有滅諦平等之理。即心行平等由如虛空。于善不善等以慈即于貧富心無去取。能次第求。大品明須菩提白佛次第心中應行般若不。佛答常不離薩婆若心。為行生修即是住平等法。而能次第行生修也。即是理中次第求於法喜禪悅。由本垂跡故涉事行乞。由跡顯本故行平等。若迦葉破八邪入八脫。但得小乘法喜禪悅。此即舍邪取正。何得名為次第求於法喜禪悅。菩薩雖知法性真滅平等。能不捨八邪入八解脫。即是次第求于大乘法喜禪悅。何者以薩婆若心從凡夫禪悅入世間諸定。又入二乘出世間定。又入菩薩上上諸禪。皆摩訶衍。以不可得故於一一禪。皆有一心三智故得真法喜。皆有三諦三昧故得真禪悅。故云住平等法應次行乞食。是為菩薩次第行次第學次第道。法華云善能次第集諸善法

【現代漢語翻譯】現代漢語譯本：『諸行悉皆不等』（一切行為都不相同）。因此呵斥（小乘）說，雖然有慈悲心卻不能普及一切眾生。現在修觀行乞食的人應當依據《維摩經》的說法。

迦葉（Kasyapa，佛陀的十大弟子之一，以頭陀苦行著稱）以下第二段分別呵斥（小乘）的文字分為四個部分：一是呵斥乞食的心不正確，二是呵斥進入人群的心不正確，三是展示正確的乞食方法，四是總結勸誡。初段文字又分為四個部分：一是從小乘證得寂滅的角度破斥，二是約知苦的角度破斥，三是約斷集（斷除煩惱）的角度破斥，四是約修道（修行）的角度破斥。問：如果約四諦（苦、集、滅、道）破斥（小乘）的心不正確，應該先針對苦諦破斥，為何先針對滅諦？答：迦葉（Kasyapa）證得有餘涅槃（Nirvana，一種不完全的涅槃狀態）而行乞食，其心不正確，所以先約滅諦破斥。其次破斥他過去的心與現在的事實不符。所以約其餘三諦破斥。『住平等法應』，接下來講行乞食，首先破斥（小乘）未得到平等寂滅的道理，涉入世事而有所取捨導致偏差。菩薩如果得到本有的滅諦平等的道理，那麼心行就平等，猶如虛空，對於善與不善等，以慈悲心對待，對於貧窮和富裕的人，心中沒有取捨，能夠次第乞食。《大品般若經》（Mahaprajnaparamita Sutra）說明須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）問佛，次第心中是否應行般若（Prajna，智慧）？佛回答說，常不離薩婆若（Sarvajna，一切智）心。爲了修行而生起修習，就是安住于平等法，而能夠次第地修行。就是在理體中次第地尋求法喜禪悅。由於根本而垂示事蹟，所以涉入世事行乞。由於事蹟而顯現根本，所以行平等。如果迦葉（Kasyapa）破除八邪（八種錯誤的見解和行為），進入八解脫（八種禪定），只是得到小乘的法喜禪悅。這是捨棄邪惡而取正，怎麼能稱為次第尋求法喜禪悅？菩薩雖然知道法性真寂滅平等，能夠不捨棄八邪，進入八解脫，就是次第尋求大乘的法喜禪悅。為什麼呢？因為以薩婆若（Sarvajna）心從凡夫的禪悅進入世間各種禪定，又進入二乘（聲聞乘和緣覺乘）的出世間禪定，又進入菩薩的上上各種禪定，都是摩訶衍（Mahayana，大乘）。因為不可得，所以在每一個禪定中，都有一心三智，所以得到真正的法喜，都有三諦三昧（Samadhi，禪定），所以得到真正的禪悅。所以說『住平等法應次行乞食』。這是菩薩次第行、次第學、次第道。《法華經》（Lotus Sutra）說，善於次第地聚集各種善法。

【English Translation】 English version: 'All actions are unequal.' Therefore, it is criticized (Hinayana) that although there is compassion, it cannot be universally applied to all sentient beings. Those who practice contemplation and begging for food now should follow the teachings of the Vimalakirti Sutra.

The second section below, regarding Kasyapa's (one of the Buddha's ten principal disciples, known for his ascetic practices) separate criticisms (of Hinayana), is divided into four parts: first, criticizing the mind of begging for food as incorrect; second, criticizing the mind of entering the community as incorrect; third, demonstrating the correct method of begging for food; and fourth, concluding with exhortation. The first section is further divided into four parts: first, refuting from the perspective of attaining extinction in Hinayana; second, refuting from the perspective of knowing suffering; third, refuting from the perspective of cutting off accumulation (of afflictions); and fourth, refuting from the perspective of cultivating the path. Question: If refuting (Hinayana)'s incorrect mind from the perspective of the Four Noble Truths (suffering, accumulation, cessation, path), one should first refute regarding the truth of suffering, why refute regarding the truth of cessation first? Answer: Kasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) attained Nirvana (a state of complete peace and liberation) with remainder and practiced begging for food, his mind was incorrect, so refuting regarding the truth of cessation first. Secondly, refuting that his past mind does not match the present reality. Therefore, refuting regarding the remaining three truths. 'Dwelling in the Dharma of equality should,' next speaks of begging for food, first refuting (Hinayana)'s failure to attain the principle of equal cessation, involving in worldly affairs and having preferences leading to deviations. If a Bodhisattva attains the principle of equal cessation of inherent nature, then the mind and actions are equal, like empty space, treating good and bad equally with compassion, and having no preferences in the mind towards the poor and the rich, able to beg for food in order. The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) explains that Subhuti (one of the Buddha's ten principal disciples, known for his understanding of emptiness) asked the Buddha whether one should practice Prajna (wisdom) in a sequential mind? The Buddha answered that one should always not be apart from the Sarvajna (all-knowing) mind. To generate cultivation for the sake of practice is to dwell in the Dharma of equality, and to be able to practice sequentially. That is, to seek the joy of Dharma and the joy of Dhyana (meditation) sequentially in principle. Because of the root manifesting traces, one involves in worldly affairs and begs for food. Because of the traces manifesting the root, one practices equality. If Kasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) breaks the eight evils (eight wrong views and actions) and enters the eight liberations (eight kinds of samadhi), he only attains the joy of Dharma and the joy of Dhyana of Hinayana. This is abandoning evil and taking the right, how can it be called sequentially seeking the joy of Dharma and the joy of Dhyana? Although a Bodhisattva knows the true cessation and equality of Dharma-nature, he is able to not abandon the eight evils and enter the eight liberations, which is sequentially seeking the joy of Dharma and the joy of Dhyana of Mahayana. Why? Because with the Sarvajna (all-knowing) mind, one enters various worldly samadhi from the joy of Dhyana of ordinary people, and also enters the supramundane samadhi of the two vehicles (Sravakayana and Pratyekabuddhayana), and also enters the supreme samadhi of Bodhisattvas, all of which are Mahayana. Because it is unattainable, in each samadhi, there is one mind and three wisdoms, so one attains true joy of Dharma, and there are three truths and three samadhi, so one attains true joy of Dhyana. Therefore, it is said 'Dwelling in the Dharma of equality should next practice begging for food.' This is the Bodhisattva's sequential practice, sequential learning, and sequential path. The Lotus Sutra says that one is good at sequentially gathering all good Dharmas.

。故菩薩行頭陀時大悲平等心如虛空。不觀貧富心無去取。依分衛法次第行乞。迦葉內心不得無緣大慈。不住本有滅諦真平等法。故不能于邪正諸禪次第得大乘法喜禪悅。唯住偏真滅諦棄捨生死。故涉事行乞。心有去取捨富從貧。凈名呵之意在此也。為不食故應行乞食。二約知苦破者。只以苦諦是陰入身。故須乞食以資性命。若迦葉無為破此苦諦。以求涅槃不食之法。故須乞食資身行道。若發無漏因入無餘同如虛空。即是不食。若在學地雖發無漏結既未盡。不食之因未成。可許為不食故應行乞食。迦葉結漏已盡食因已亡。若為不食但七日不食即入無餘。即無飯食之患。猶日日乞食意欲何之。若為利生令得不食而行乞者。不應舍富及入無餘。若菩薩觀苦為不食故而行乞者。欲破界內外生死之食求大涅槃無食三昧。故須乞食資身修不食之因。此則無過。若為化眾生令得不食之果。貧富俱往化世乞食。終不灰滅入不食之涅槃。此皆觀心不須更作。

為壞和合相故應取摶食。三約斷集破者。集是煩惱和合隨其受報。即須四食無迦葉斷集本破此和合。故求摶食資身觀行。若在學地和合未盡。可乞摶食資身斷之令盡。今證有餘和合集盡。更乞食資身意何所主。若言為破眾生和合。則不應舍富及入無餘。菩薩不爾。破界內外集

諦未盡。應受摶食資身破和合相。若為化物應不簡貧富悉令如我。不應忿忿而入涅槃。為不受故應受彼食四約修道破者。迦葉無為得不食之果。應受飲食資身修道。是則有食有命有身有道。若在學地聽受彼食以修不食之道。今位居無學不食因成何得更受。若為利生令得此因。即不應舍富及入涅槃。菩薩為修無作道諦不食之因。故受彼食求大涅槃。不食之果若為利生令得不食因果者。應貧富悉受。又眾生未得此因果。是以久住世間。為令得之不應涅槃。

以空聚想下二呵入聚心非文為二。一總呵。二別呵。初文者呵其舍富從貧。呵其有心入聚心有去取。何者入聚睹塵是有則分別貧富六塵好惡。故舍富從貧慈悲不普過生。因此致彼所彈。若以空聚想入聚落者。世間空聚無好惡人物可生去取。若能如是觀塵則無貧富粗好以生愛憎。而有避就論其損益。何有不普之過又若以事解。人物聚集所依名為聚落。若理解者根為塵。識之所依集名聚落也。故金光明雲。六入村落結賊所止。一切自住各不相知。大品云。一切法趣眼乃至趣意。當知六根一切好惡塵識所依。前已總約外聚落。呵迦葉滯有。今更約六根明內聚落。呵其觀知不了六根。致於塵有滯故有取捨之失。

所見下二別呵者。凡人分別故有愛憎。盲者不見則無去

【現代漢語翻譯】現代漢語譯本：諦未盡（真諦尚未完全領悟）。應接受信眾供養的食物來維持身體，以破除和合之相（五蘊和合的假象）。如果爲了教化眾生，就不應該選擇貧富，應該像我（佛陀）一樣平等對待。不應該因為憤怒而進入涅槃。爲了不捨棄眾生，應該接受他們的食物，這是從四個方面來修道破除執著的。迦葉（Mahākāśyapa）已經證得無為之果，可以不食。但他應該接受飲食來資養身體，以便繼續修道。這樣才能有食物、有生命、有身體、有道。如果在學地（還在學習的階段），可以接受信眾的食物來修不食之道。現在已經證得無學之位（不再需要學習的階段），不食的因已經成就，怎麼能再接受食物呢？如果爲了利益眾生，讓他們也能種下不食的因，就不應該捨棄富人，也不應該急於進入涅槃。菩薩爲了修無作道諦（不造作的真理），爲了種下不食的因，所以接受信眾的食物，以求證得大涅槃（偉大的寂滅）。如果不食之果是爲了利益眾生，讓他們也能得到不食的因果，就應該對貧富都平等接受。而且，眾生還沒有得到這種因果，所以才長久地留在世間。爲了讓他們得到這種因果，不應該輕易進入涅槃。

以空聚想（以空性的聚落來觀想）以下兩段，呵斥迦葉以有心入聚（以分別心進入村落），分為兩部分。一是總的呵斥，二是分別的呵斥。第一段文字是呵斥他捨棄富人而選擇貧人，呵斥他以有分別的心進入村落，心中有取捨。為什麼這樣說呢？因為進入村落，看到塵境（外在事物）是有差別的，因此會分別貧富，分辨六塵的好壞。所以捨棄富人而選擇貧人，慈悲心不夠普遍，因此導致了被呵斥。如果以空性的聚落來觀想而進入村落，那麼世間的空性聚落就沒有好壞人物，也就不會產生取捨。如果能夠這樣觀照塵境，就不會因為貧富粗好而產生愛憎，而只是考慮避開或接近，衡量其損益。哪裡會有不普遍的過失呢？如果從事情上來解釋，人物聚集所依賴的地方叫做聚落。如果從理上來解釋，根（六根）是塵（六塵），識（六識）所依賴的聚集叫做聚落。所以《金光明經》說：『六入村落（六根），是結賊（煩惱）所止之處，一切各自安住，互不相知。』《大品般若經》說：『一切法趣向眼根，乃至趣向意根。』應當知道六根是一切好壞塵識所依賴的地方。前面已經總的從外在的聚落來呵斥迦葉執著于有。現在更從六根來闡明內在的聚落，呵斥他觀照認知不明白六根，導致對於塵境的執著，因此產生了取捨的過失。

所見（所見到的）以下是分別的呵斥。凡夫因為有分別心，所以有愛憎。盲人因為看不見，所以沒有取捨。

【English Translation】 English version: 'The Truth is not yet fully realized.' One should accept alms to sustain the body and break the appearance of aggregation (the illusion of the union of the five skandhas). If it is for the purpose of transforming beings, one should not discriminate between the rich and the poor, but treat everyone equally as I (the Buddha) do. One should not enter Nirvana out of anger. To avoid abandoning beings, one should accept their food; this is to cultivate the path and break attachments in four ways. Kāśyapa (Mahākāśyapa) has already attained the fruit of non-action and can abstain from food. However, he should accept food to nourish his body in order to continue cultivating the path. Only then can there be food, life, body, and the path. If one is in the stage of learning, one can accept alms to cultivate the path of abstaining from food. Now that he has attained the stage of no more learning, and the cause of abstaining from food has been accomplished, how can he accept food again? If it is for the benefit of sentient beings, so that they can also plant the seed of abstaining from food, then one should not abandon the rich, nor should one be in a hurry to enter Nirvana. A Bodhisattva accepts food to cultivate the uncreated Truth (the truth of non-fabrication), to plant the seed of abstaining from food, in order to seek the Great Nirvana (the great extinction). If the fruit of abstaining from food is for the benefit of sentient beings, so that they can also obtain the cause and effect of abstaining from food, then one should accept from both the poor and the rich equally. Moreover, sentient beings have not yet obtained this cause and effect, which is why they remain in the world for so long. In order for them to obtain this cause and effect, one should not easily enter Nirvana.

The following two paragraphs, beginning with 'thinking of an empty village,' criticize Kāśyapa for entering the village with a discriminating mind, and are divided into two parts: a general criticism and a specific criticism. The first paragraph criticizes him for abandoning the rich and choosing the poor, and criticizes him for entering the village with a discriminating mind, having preferences. Why is this so? Because upon entering the village, one sees that the objects of the senses (external things) are different, and therefore one distinguishes between the rich and the poor, and discerns the good and bad of the six sense objects. Therefore, abandoning the rich and choosing the poor shows that compassion is not universal, which leads to the criticism. If one enters the village thinking of it as an empty village, then the empty village in the world has no good or bad people, and therefore no preferences arise. If one can contemplate the objects of the senses in this way, then love and hate will not arise from poverty, wealth, coarseness, or fineness, but one will only consider avoiding or approaching, weighing the gains and losses. Where would there be the fault of not being universal? If explained from the perspective of events, the place where people gather is called a village. If explained from the perspective of principle, the roots (the six roots) are the dust (the six dusts), and the gathering that the consciousness (the six consciousnesses) relies on is called a village. Therefore, the Golden Light Sutra says: 'The six entrances (the six roots) are the village, the place where the bandits of defilements dwell, each dwelling in its own place, not knowing each other.' The Perfection of Wisdom Sutra says: 'All dharmas tend towards the eye root, and even towards the mind root.' One should know that the six roots are the place where all good and bad dusts and consciousnesses rely. The previous passage generally criticized Kāśyapa's attachment to existence from the perspective of the external village. Now, it further clarifies the internal village from the perspective of the six roots, criticizing him for not understanding the six roots in his contemplation and cognition, which leads to attachment to the dusts and therefore the mistake of taking and rejecting.

The following, beginning with 'what is seen,' is the specific criticism. Ordinary people have love and hate because they have a discriminating mind. The blind have no taking or rejecting because they cannot see.

取。迦葉聖人入觀緣真一往同盲。出觀緣俗還同於凡。情有去取故於色中亦生貧富之見。菩薩不爾。不捨道法同凡所見。見色即空無所分別。故與盲等雖無分別了一切法不同於盲。雖復分別而無去取。慈心平等。複次若知一切法趣眼了眼聚落。即得菩薩肉眼清凈見十界色。名之為見無所染著即與盲等。大經云學大乘者雖有肉眼名為佛眼。是則五眼具足見粗細色三諦之理。名之為見。實無所見即與盲等。故大品云我以五眼觀不見三聚眾生也。是則不見而見。不見故即與盲等。而見故五眼具足。是則無緣之慈平等普覆。五眼清凈見十法界。拔苦與樂普同福利。豈有一曲之內舍富從貧。鐵輪尚爾。銅輪已上豈可商量。

所聞至智證此譏迦葉出觀入聚不了耳。空聲如谷響。乃至身空受于諸觸如以智證。故於貧富聲等四塵而生難易。取惡舍好。異於入觀證滅定也。菩薩不爾。了耳性空故於聲如響。乃至對觸與智契理。二皆不殊必不捨理取理。故於貧富情無去取。一相慈心等同福利。若菩薩知一切法趣于耳等。體達即空乃至不見趣與非趣。身如凈鏡十界依正皆現身中。廣如法華六根清凈具說。例色可知。

知諸至無滅此譏迦葉不了意根即空諸法如幻。故分別貧富難易之別。富則威儀禮節矜貴難近。貧則率爾形儀往告為

【現代漢語翻譯】現代漢語譯本：迦葉聖人入觀時，因緣于真如實相，與盲人無異。出觀時，因緣於世俗，又與凡人相同。由於心中有取捨，所以在色塵中也產生了貧富的分別。菩薩則不然，不捨棄道法，卻能如同凡人一樣觀察事物。見到色塵即知是空，沒有分別執著。所以雖然與盲人相似，沒有分別，卻能明瞭一切法，與盲人不同。即使有所分別，也沒有取捨之心，慈悲心平等。進一步說，如果知道一切法都歸趣于眼根，了達眼根的聚落，就能得到菩薩清凈的肉眼，見到十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的色相，名為見，卻沒有染著，就與盲人無異。《大經》說，學習大乘佛法的人，即使有肉眼，也名為佛眼。這就是五眼（肉眼、天眼、慧眼、法眼、佛眼）具足，能見到粗細色相和三諦（空諦、假諦、中諦）之理，名為見，實際上什麼也沒見到，就與盲人無異。所以《大品般若經》說，『我以五眼觀察，不見三聚眾生（正定聚、邪定聚、不定聚）。』這就是不見而見。因為不見，所以與盲人無異；因為見，所以五眼具足。這就是無緣大慈，平等普遍地覆蓋一切。五眼清凈，能見到十法界，拔除眾生的痛苦，給予眾生快樂，普遍地給予福利。哪裡會有一點偏頗，捨棄富人而只幫助窮人呢？轉輪聖王的鐵輪王尚且如此，更何況是銅輪王以上的聖王呢？所聞的智慧證悟，這是譏諷迦葉出觀入聚，不瞭解耳根。空性的聲音如同山谷的迴響。乃至身體空寂，感受諸種觸覺，如同以智慧來證悟。因此對於貧富的聲音等四塵，產生了難易的分別，取捨惡好，這與入觀證入滅盡定不同。菩薩則不然，明瞭耳根的自性本空，所以聽到的聲音如同迴響。乃至面對觸覺，與智慧的真理相契合，兩者沒有差別，必定不會捨棄真理而取著現象。所以在貧富上，心中沒有取捨，一相慈心平等地給予福利。如果菩薩知道一切法都歸趣于耳根等，體達其性即是空，乃至不見歸趣與不歸趣。身體如同清凈的鏡子，十法界的依報和正報都顯現在身中。詳細的內容可以參考《法華經》六根清凈的描述。色塵的道理可以依此類推。知道諸法至無滅，這是譏諷迦葉不瞭解意根即是空，諸法如幻。所以分別貧富難易的差別。富人威儀禮節，矜持高貴難以接近。窮人則隨便，形貌儀態，前往告訴他們是容易的。

【English Translation】 English version: When the venerable Kashyapa enters into contemplation, he is in accordance with the true reality, just like a blind person. When he emerges from contemplation, he is in accordance with the mundane world, just like an ordinary person. Because there is taking and rejecting in his mind, he also generates the view of poverty and wealth in the realm of form. Bodhisattvas are not like this. They do not abandon the Dharma, yet they observe things like ordinary people. Seeing form, they immediately know it is empty, without any discrimination or attachment. Therefore, although they are similar to the blind, without discrimination, they understand all Dharmas, unlike the blind. Even if they discriminate, they have no taking or rejecting, and their compassionate heart is equal. Furthermore, if one knows that all Dharmas lead to the eye-sense and understands the aggregation of the eye-sense, one will attain the pure physical eye of a Bodhisattva, seeing the forms of the ten realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), which is called seeing, but without any attachment, just like the blind. The Mahaparinirvana Sutra says that those who study Mahayana Buddhism, even if they have physical eyes, are said to have Buddha-eyes. This means that they possess the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, and Buddha eye), and can see the coarse and subtle forms and the principles of the three truths (emptiness, provisional existence, and the middle way), which is called seeing, but in reality, they see nothing, just like the blind. Therefore, the Perfection of Wisdom Sutra says, 'I observe with the five eyes and do not see the three groups of beings (those destined for rightness, those destined for wrongness, and those not yet determined).' This is seeing without seeing. Because of not seeing, one is like the blind; because of seeing, one possesses the five eyes. This is unconditioned great compassion, equally and universally covering everything. With the five eyes purified, one can see the ten Dharma realms, removing suffering and giving joy to beings, universally bestowing benefits. How could there be any partiality, abandoning the rich and only helping the poor? Even the iron-wheel king of the Chakravartin is like this, let alone the bronze-wheel king and above? The wisdom attained through hearing proves that this criticizes Kashyapa for not understanding the ear-sense when emerging from contemplation and entering the assembly. The sound of emptiness is like an echo in a valley. Even the body is empty, experiencing various sensations as if proving with wisdom. Therefore, regarding the four dusts such as the sound of poverty and wealth, there arises discrimination of difficulty and ease, taking the bad and abandoning the good, which is different from entering contemplation and attaining cessation. Bodhisattvas are not like this. Understanding that the nature of the ear-sense is empty, the sound is like an echo. Even facing sensations, they align with the truth of wisdom, and the two are not different. They will certainly not abandon the truth and grasp at phenomena. Therefore, regarding poverty and wealth, there is no taking or rejecting in their minds, and their one-aspect compassionate heart equally bestows benefits. If a Bodhisattva knows that all Dharmas lead to the ear-sense, etc., and realizes that their nature is empty, even not seeing leading or not leading. The body is like a pure mirror, and the dependent and principal rewards of the ten realms all appear in the body. Detailed content can be found in the description of the purification of the six senses in the Lotus Sutra. The principle of form can be inferred similarly. Knowing that all Dharmas lead to non-cessation, this criticizes Kashyapa for not understanding that the mind-sense is empty and all Dharmas are like illusions. Therefore, he distinguishes between the differences of poverty and wealth, difficulty and ease. The rich have dignified manners and are precious and difficult to approach. The poor are casual in their appearance and demeanor, making it easy to approach and tell them things.

易。故慈悲有隔福利致偏。乖佛頭陀平等正法。菩薩體之知一切法從無明起猶如幻化。化非實相。如佛答德女云。如幻非內外而現一切幻事。無明亦爾。非內外有一切法也。今體意者四句撿生皆不可得。即本無生今則無滅。若本無生今無滅者。尚無生死涅槃之可取捨。豈有貧富難易而取捨之。此則達意中道為利眾生雙游真俗。而於貧富難易次第乞之。菩薩知一切法趣意即空。則不見趣與非趣。余如眼分別。廣說如法華。

迦葉下三示正食法文為二。一示正食二疊釋。初文又二。一明食體二明食用。初食體者乞食心非。良以不知正食之法。是以為說下文呵身子云。佛說八解仁者受行豈雜欲食而聞法乎。小乘八解即真法喜。但不依佛慧。舍八邪入八脫即思議解脫。故不得大乘法喜之食。故大經云汝諸比丘雖行乞食而未曾得大乘法食。若菩薩能以佛慧見中道理。非邪非正而邪正雙游。入不思議八解。即是大乘真法喜也。然邪正各有事理。一事邪者即根本味禪皆生愛見。謂四禪四空。若望魔禪鬼定猶是正禪。若望背舍則是事邪。二理邪者見心緣理不正名之為邪。即邪見邪語等八也。正二種者事正即八解破事八邪。二理正者。即正見等八對破緣理之八邪也。聲聞不得佛慧。修八背舍斷事邪八禪方得八解。是舍八邪而入八解

【現代漢語翻譯】現代漢語譯本：容易。所以慈悲有了分別，導致利益偏頗。違背了佛陀頭陀（dhūta，指苦行）平等正法。菩薩體悟到一切法從無明（avidyā，指對事物真相的迷惑）生起，猶如幻化。幻化並非真實相。如佛回答德女所說：『如幻非內外而顯現一切幻事，無明也是這樣，非內外而有一切法。』現在體悟其意，四句（指四種判斷方式，如『是』、『非』、『亦是亦非』、『非是亦非』）考察生起皆不可得，即本來無生，現在則無滅。若本來無生，現在無滅，尚且沒有生死涅槃（nirvāṇa，指解脫）可以取捨，哪裡有貧富難易可以取捨呢？這便是通達意理的中道（madhyamaka，指不落兩邊的中正之道），爲了利益眾生而雙游真俗二諦（satyadvaya，指真諦和俗諦），從而按照貧富難易的次序乞食。菩薩知道一切法趨向于意即是空（śūnyatā，指空性），則不見趨向與非趨向。其餘的如眼分別一樣。更廣泛的解說如《法華經》所說。

迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀行著稱）以下三段經文顯示了正確的飲食之法，分為兩部分。一是顯示正確的飲食，二是重複解釋。初段經文又分為兩部分。一是說明飲食的本體，二是說明飲食的功用。首先，飲食的本體在於乞食之心要純正。因為不瞭解正確的飲食之法，所以才為他們解說。下文呵斥舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）說：『佛說八解脫（aṣṭa vimokṣa，指八種禪定解脫），仁者您受持修行，怎麼能夾雜著貪慾的飲食而聽聞佛法呢？』小乘的八解脫即是真正的法喜，但不依佛的智慧。捨棄八邪（aṣṭāṅga-mārga，指八種錯誤的見解和行為）而進入八解脫，即是思議解脫。所以得不到大乘的法喜之食。《大般涅槃經》說：『你們這些比丘，雖然行乞食，卻未曾得到大乘的法食。』如果菩薩能以佛的智慧見到中道的道理，非邪非正而邪正雙游，進入不可思議的八解脫，這便是大乘的真法喜。然而邪正各有事理。一、事邪，即根本味禪（指執著于禪定之樂），都會產生愛見（指貪愛和錯誤的見解），即四禪四空定（catuḥ-dhyāna，catuḥ-āyatana，指四種禪定和四種空定）。如果與魔禪鬼定相比，仍然是正禪。如果與背舍（vimokṣa，即八解脫）相比，則是事邪。二、理邪，即見心緣理不正，稱之為邪，即邪見、邪語等八邪。正有兩種，事正即八解脫破除事上的八邪。理正，即正見等八正道（āryāṣṭāṅga-mārga，指八種正確的見解和行為）對治破除緣理的八邪。聲聞（śrāvaka，指聽聞佛法而修行的弟子）不得佛的智慧，修八背舍斷除事邪的八禪，才能得到八解脫，這是捨棄八邪而進入八解脫。

【English Translation】 English version: Easy. Therefore, compassion has distinctions, leading to biased benefits, contrary to the Buddha's dhūta (ascetic practices) and the equal and correct Dharma. Bodhisattvas, understanding this, know that all dharmas arise from avidyā (ignorance), like illusions. Illusions are not real. As the Buddha answered the Daughter of Virtue, 'Like illusions, not inside or outside, they manifest all illusory events. Ignorance is also like this, not inside or outside, it has all dharmas.' Now, understanding the meaning, examining arising through the four propositions (tetralemma, such as 'is', 'is not', 'both is and is not', 'neither is nor is not') is unattainable, meaning originally there is no arising, now there is no cessation. If originally there is no arising, now there is no cessation, there is not even saṃsāra (birth and death) and nirvāṇa (liberation) to accept or reject, how can there be poverty and wealth, ease and difficulty to accept or reject? This is understanding the Middle Way (madhyamaka), benefiting sentient beings by walking in both the conventional and ultimate truths (satyadvaya), begging in order according to poverty and wealth, ease and difficulty. Bodhisattvas know that all dharmas tending towards intention are empty (śūnyatā), thus they do not see tending or non-tending. The rest is like the eye's discrimination. More extensive explanations are as in the Lotus Sutra.

The following three sections from Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) show the correct method of eating, divided into two parts. First, showing the correct eating; second, repeating the explanation. The first section is again divided into two parts. First, clarifying the substance of the food; second, clarifying the use of the food. First, the substance of the food lies in the purity of the mind when begging for food. Because they do not understand the correct method of eating, it is explained to them. The following text rebukes Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), saying, 'The Buddha speaks of the eight liberations (aṣṭa vimokṣa), you, the benevolent one, uphold and practice them, how can you mix food with desire while listening to the Dharma?' The eight liberations of the Small Vehicle are true Dharma joy, but they do not rely on the Buddha's wisdom. Abandoning the eight wrongdoings (aṣṭāṅga-mārga) and entering the eight liberations is conceptual liberation. Therefore, they do not obtain the food of the Great Vehicle's Dharma joy. The Mahāparinirvāṇa Sūtra says, 'You bhikṣus, although you practice begging for food, you have never obtained the food of the Great Vehicle's Dharma.' If a Bodhisattva can see the principle of the Middle Way with the Buddha's wisdom, neither wrong nor right, but walking in both wrong and right, entering the inconceivable eight liberations, this is the true Dharma joy of the Great Vehicle. However, wrong and right each have their aspects of phenomena and principle. First, phenomenal wrong, that is, fundamental taste-dhyāna (attachment to the pleasure of meditation), will produce love and views (greed and wrong views), that is, the four dhyānas and four formless realms (catuḥ-dhyāna, catuḥ-āyatana). If compared to demonic dhyāna and ghost samādhi, it is still correct dhyāna. If compared to the back-shedding (vimokṣa, the eight liberations), it is phenomenal wrong. Second, principled wrong, that is, seeing the mind's connection to principle as incorrect, is called wrong, that is, wrong view, wrong speech, and the eight wrongdoings. There are two kinds of right, phenomenal right is the eight liberations breaking the eight phenomenal wrongdoings. Principled right is the eightfold noble path (āryāṣṭāṅga-mārga), such as right view, which counteracts and breaks the eight wrongdoings connected to principle. Śrāvakas (disciples who hear and practice the Dharma) do not obtain the Buddha's wisdom, they cultivate the eight back-sheddings, cutting off the eight phenomenal wrongdoings of dhyāna, and then they can obtain the eight liberations, this is abandoning the eight wrongdoings and entering the eight liberations.

。修八正道破緣理八邪得入見諦。是為離邪相入正法。並是思議法喜非真大乘法喜食也。菩薩依于佛慧不捨味禪事邪。而修背舍入八解脫。邪不妨正成三諦三昧。即大乘禪悅。又能觀八邪入無作八正。邪不妨正成一心三智三諦之理。即大乘法喜。是名法食平等。迦葉不爾致有不普。菩薩決能了知故得不思議真法喜禪悅。即是無緣大悲貧富俱利如為一人。眾多亦然。若於一切眾生心無所偏則能于食有等。於法亦等也。

以一至可食二明食用。迦葉得思議法喜禪悅。此無廣大之用。菩薩依不思議真法喜禪悅。雙游二諦得世出世之食。故能以一食施一切供養諸佛及眾賢聖。如致香積一缽之飯。一眾食之猶故不澌。是真應供。能報施主外為真田然後可食。既不能爾何得內心受虛偽禪悅之食。外非良田而舍富受貧。使貧富俱無真實福利。

如是下二疊釋文為二。初三番釋食體。二釋食用。初文為三。一約理邪正不相妨礙。若依佛慧即不見邪見正見等八。故言非有煩惱非離煩惱。非有即不見邪見等八。非離即不見正見等八也。非入定意非起定意。次一番疊釋事八邪八正。菩薩心依佛慧不見八解九定之可入。故言非入定意不見出入味禪及諸邪定。故言非起定意。問前示食體事前理后。今疊釋何得理前事後。答不思議之事

【現代漢語翻譯】現代漢語譯本：修習八正道可以破除基於緣起理論的八種邪見，從而證入見諦（dṛṣṭi-satya，見真理）。這屬於遠離邪相而進入正法。但這只是通過思議獲得的法喜，並非真正的大乘法喜之食。菩薩依仗佛的智慧，不捨棄味禪（rasa-dhyāna，對禪定滋味的執著）這種邪法，而是修習背舍（vimokṣa，解脫）而進入八解脫（aṣṭa vimokṣa，八種解脫禪定）。邪法不妨礙正法，成就三諦（tri-satya，空、假、中）三昧（samādhi，禪定）。這就是大乘的禪悅。又能觀察八邪（aṣṭa mithyātva，八種邪見）而進入無作（anābhoga，無為）的八正道（aṣṭāṅga-mārga，八正道）。邪法不妨礙正法，成就一心三智（eka-citta-tri-jñāna，一心具足三種智慧）、三諦之理。這就是大乘法喜。這被稱為法食平等。迦葉（Kāśyapa，佛陀的弟子）不是這樣，所以才會有不普遍的情況。菩薩一定能夠了知，所以才能獲得不可思議的真法喜禪悅。這就是無緣大悲（nirālambana-mahākaruṇā，無條件的偉大慈悲），貧窮和富裕都能得到利益，如同對待一個人一樣。如果對於一切眾生的心沒有偏頗，那麼對於食物就能平等，對於佛法也能平等。用一份食物到可以供養兩份食物來表明食物的用途。迦葉（Kāśyapa）獲得的是思議法喜禪悅，這種禪悅沒有廣大的作用。菩薩依仗不可思議的真法喜禪悅，同時遊歷於二諦（dvi-satya，世俗諦和勝義諦）之間，獲得世間和出世間的食物。所以能夠用一份食物供養一切諸佛以及眾多賢聖。如同致送香積佛（Gandha-kūṭī，香積佛）的一缽飯，一個人吃了，眾人再吃，仍然不會減少。這是真正的應供（dakṣiṇīya，值得接受供養的人）。能夠回報施主，對外成為真正的福田（puṇya-kṣetra，種福報的田地），然後才可以食用。既然不能做到這樣，怎麼能內心接受虛偽的禪悅之食，對外不是良田，卻捨棄富人而接受窮人的供養，使得窮人和富人都無法獲得真實的福利。像這樣，下面的兩重解釋文字分為兩部分。第一部分是三次解釋食的本體，第二部分是解釋食物的用途。第一部分又分為三點。一是關於理上的邪正互不妨礙。如果依仗佛的智慧，就看不到邪見和正見等八種見解。所以說『非有煩惱，非離煩惱』。『非有』就是看不到邪見等八種邪見，『非離』就是看不到正見等八種正見。『非入定意，非起定意』。接下來的一番解釋是關於事相上的八邪八正。菩薩的心依仗佛的智慧，看不到八解（aṣṭa vimokṣa，八解脫）和九定（nava samāpatti，九次第定）可以進入。所以說『非入定意』，看不到出入味禪以及各種邪定。所以說『非起定意』。問：前面顯示食的本體是先事後理，現在疊釋為什麼是先理後事？答：不可思議的事相。

【English Translation】 English version: Cultivating the Eightfold Noble Path breaks through the eight wrong views based on the principle of dependent origination, thereby attaining the vision of truth (dṛṣṭi-satya). This is to depart from wrong appearances and enter the right Dharma. However, this is only the joy of Dharma obtained through deliberation, not the true Mahayana joy of Dharma as food. Bodhisattvas, relying on the wisdom of the Buddha, do not abandon the evil of taste-meditation (rasa-dhyāna, attachment to the taste of meditation), but cultivate detachment (vimokṣa) and enter the eight liberations (aṣṭa vimokṣa, eight kinds of liberating meditations). Evil does not hinder the right, accomplishing the three truths (tri-satya, emptiness, provisional existence, and the middle way) and samadhi (samādhi, meditation). This is the Mahayana joy of meditation. Furthermore, one can observe the eight evils (aṣṭa mithyātva, eight wrong views) and enter the non-doing (anābhoga) of the Eightfold Noble Path (aṣṭāṅga-mārga). Evil does not hinder the right, accomplishing the principle of one mind with three wisdoms (eka-citta-tri-jñāna, one mind possessing three wisdoms) and the three truths. This is the Mahayana joy of Dharma. This is called equality of Dharma-food. Kāśyapa (Kāśyapa, a disciple of the Buddha) is not like this, hence the lack of universality. Bodhisattvas are certainly able to understand, therefore they attain the inconceivable true joy of Dharma and meditation. This is unconditioned great compassion (nirālambana-mahākaruṇā, unconditional great compassion), benefiting both the poor and the rich, as if treating one person. If the mind has no bias towards all sentient beings, then one can be equal in food and equal in Dharma. Using one portion of food to indicate that it can feed two shows the use of food. Kāśyapa (Kāśyapa) obtains the joy of Dharma and meditation through deliberation, which does not have a vast function. Bodhisattvas, relying on the inconceivable true joy of Dharma and meditation, simultaneously travel between the two truths (dvi-satya, conventional truth and ultimate truth), obtaining worldly and supramundane food. Therefore, they can use one portion of food to offer to all Buddhas and numerous virtuous sages. Like offering a bowl of rice to the Buddha of Fragrant Accumulation (Gandha-kūṭī), one person eats it, and then many people eat it, yet it does not diminish. This is true deserving of offerings (dakṣiṇīya, worthy of receiving offerings). One can repay the donors, externally becoming a true field of merit (puṇya-kṣetra, a field for planting blessings), and then one can eat. Since one cannot do this, how can one internally receive the false food of meditation and joy, and externally not be a good field, but abandon the rich and receive the offerings of the poor, causing both the poor and the rich to not obtain true benefits? Thus, the following two layers of explanatory text are divided into two parts. The first part is three explanations of the substance of food, and the second part is an explanation of the use of food. The first part is further divided into three points. One is about the principle that evil and right do not hinder each other. If one relies on the wisdom of the Buddha, one does not see the eight views such as wrong view and right view. Therefore, it is said, 'There is no affliction, and there is no separation from affliction.' 'There is no' means one does not see the eight wrong views, and 'there is no separation' means one does not see the eight right views. 'There is no entering into meditative intention, and there is no arising from meditative intention.' The next explanation is about the eight evils and eight rights in terms of phenomena. The mind of the Bodhisattva relies on the wisdom of the Buddha and does not see that the eight liberations (aṣṭa vimokṣa) and nine attainments (nava samāpatti) can be entered. Therefore, it is said, 'There is no entering into meditative intention,' and one does not see entering and exiting taste-meditation and various wrong meditations. Therefore, it is said, 'There is no arising from meditative intention.' Question: The previous display of the substance of food was first phenomena and then principle, why is the current overlapping explanation first principle and then phenomena? Answer: Inconceivable phenomena.

理不定前後故。非住世間非住涅槃三一番。總釋事理。菩薩心依佛慧不住事理二邪。故言非住世間不住事理二正入有無二般。故言非住涅槃。

其有至為損次釋食用。能為施主真實福田。其有施者無大福無小福。若譏迦葉者。不可貧人重心故福大應須詣之。富人輕心故福小則不須往。菩薩是無上食田。其有施者皆入佛道。豈有小大之殊。若案理釋生涅槃福名之為大。生人天福名之為小。故得真田不生二邊大小之見。不為益不為損者。若譏迦葉而迦葉謂往貧不往富為損益者。則彼此俱損益。菩薩心依佛慧不見如是損益。但慈心平等為顯法性無增減理。若案理解不為作世間果報之益。不為損之復損之令生死盡涅槃灰斷。是為至施也。四結勸亦是呵也。開佛知見入初發心。即分真佛也。不依聲聞者。若不了義說不得菩提。若依了義是漸入佛慧。故法華云是諸人等應以是法漸入佛慧。為不空食人之施者。能以無緣大慈貧富俱往一切普利。依大乘四諦行乞資身正入聚落。得不思議真法食者。隨有所施為作大乘無上福田。是則為不空食人之施也。

時我至支佛行三咨述往昔聞此彈呵敬揖之懷也。迦葉聞凈名種種彈斥示真食法。既昔所不聞。故於菩薩咸起敬心。自惟無此內心揖伏四枯之化。即是顯發如來四榮之教。

【現代漢語翻譯】現代漢語譯本：『理不定前後故』：因為事物的道理並非一成不變，會隨著條件而變化。『非住世間非住涅槃三一番。總釋事理』：菩薩的心依憑佛的智慧，既不執著於世間的事相和道理（事理二邪），所以說『非住世間』；也不執著于斷滅的空無（有無二般），所以說『非住涅槃』。

『其有至為損次釋食用。能為施主真實福田。其有施者無大福無小福。若譏迦葉者。不可貧人重心故福大應須詣之。富人輕心故福小則不須往。菩薩是無上食田。其有施者皆入佛道。豈有小大之殊。若案理釋生涅槃福名之為大。生人天福名之為小。故得真田不生二邊大小之見。不為益不為損者。若譏迦葉而迦葉謂往貧不往富為損益者。則彼此俱損益。菩薩心依佛慧不見如是損益。但慈心平等為顯法性無增減理。若案理解不為作世間果報之益。不為損之復損之令生死盡涅槃灰斷。是為至施也』：接下來解釋供養的意義。菩薩能成為施主真正的福田。如果有人佈施，不應有福大福小的分別。如果有人譏諷Mahakashyapa（摩訶迦葉），認為應該去接受貧窮人真誠的供養，因為福報大；而不應該去接受富人輕慢的供養，因為福報小，這是不對的。菩薩是無上的福田，凡是供養菩薩的人，都能進入佛道，哪裡會有大小的差別呢？如果按照道理來解釋，能帶來涅槃之福的稱為大，帶來人天之福的稱為小。真正得到福田的人，不會產生二邊的分別和大小的偏見。所謂『不為益不為損』，如果有人譏諷Mahakashyapa（摩訶迦葉），認為他去接受貧窮人的供養而不去接受富人的供養是損人利己，那麼雙方都會受到損害。菩薩的心依憑佛的智慧，不會看到這樣的損益，而是以慈悲心平等對待一切眾生，以此來顯現法性沒有增減的道理。如果按照道理來理解，『不為益』是指不爲了獲得世間的果報，『不為損』是指不損害眾生，不讓他們生死輪迴，最終落入斷滅的涅槃。這才是最圓滿的佈施。

『四結勸亦是呵也。開佛知見入初發心。即分真佛也。不依聲聞者。若不了義說不得菩提。若依了義是漸入佛慧。故法華云是諸人等應以是法漸入佛慧。為不空食人之施者。能以無緣大慈貧富俱往一切普利。依大乘四諦行乞資身正入聚落。得不思議真法食者。隨有所施為作大乘無上福田。是則為不空食人之施也』：總結勸勉，同時也帶有呵斥之意。開啟佛的知見，進入最初的發心，就是分證真佛。不依從聲聞乘的教法，如果是不了義的說法，就無法獲得菩提；如果是了義的說法，就能逐漸進入佛的智慧。所以《法華經》說，這些人應該通過這種方法逐漸進入佛的智慧。爲了不白白接受別人的佈施，應該以無緣大慈之心，無論貧富都平等對待，普利一切眾生。依據大乘的四諦，通過乞食來維持生命，正直地進入村落，獲得不可思議的真法之食，無論接受誰的佈施，都為他們種下大乘無上的福田，這才是真正的不空食人之施。

『時我至支佛行三咨述往昔聞此彈呵敬揖之懷也。迦葉聞凈名種種彈斥示真食法。既昔所不聞。故於菩薩咸起敬心。自惟無此內心揖伏四枯之化。即是顯發如來四榮之教』：當時我（指釋迦牟尼佛）以支佛（辟支佛）的身份，三次詢問此事，表達了過去聽到這種彈呵時的敬佩之情。Mahakashyapa（摩訶迦葉）聽了Vimalakirti（維摩詰）種種的彈斥，展示了真正的飲食之法，這些都是他過去沒有聽過的，因此對菩薩們都生起了敬佩之心。他反思自己沒有這種內心的謙卑和降伏四枯之化的能力，這正是顯發如來四榮之教。

【English Translation】 English version: 'The principle is not fixed before and after': Because the principles of things are not immutable and change with conditions. 'Not dwelling in the world, not dwelling in Nirvana, three or five times. General explanation of things and principles': The mind of a Bodhisattva relies on the wisdom of the Buddha, neither clinging to the phenomena and principles of the world (the two evils of things and principles), hence 'not dwelling in the world'; nor clinging to the annihilation of emptiness (two kinds of existence and non-existence), hence 'not dwelling in Nirvana'.

'Those who are extremely harmful next explain the use of food. Able to be a true field of merit for benefactors. Those who give have neither great nor small merit. If one criticizes Kashyapa. It is not acceptable that the poor have a sincere heart, so the merit is great and one should go to them. The rich have a light heart, so the merit is small and one need not go. Bodhisattvas are supreme fields of food. Those who give all enter the Buddha's path. How can there be a distinction between small and great? If one explains according to principle, the merit of birth and Nirvana is called great. The merit of birth in the human and heavenly realms is called small. Therefore, one who obtains a true field does not give rise to the view of two extremes, small and great. Those who do not benefit or harm. If one criticizes Kashyapa and Kashyapa says that going to the poor and not going to the rich is beneficial or harmful, then both sides will be harmed. The mind of a Bodhisattva relies on the wisdom of the Buddha and does not see such benefit or harm. But with a compassionate heart, he treats all beings equally, thereby revealing the principle of Dharma-nature without increase or decrease. If one understands according to principle, 'not benefiting' means not seeking worldly rewards. 'Not harming' means not harming beings, not letting them be reborn in samsara, and ultimately falling into the annihilation of Nirvana. This is the most complete giving'. Next explains the meaning of offering. Bodhisattvas can become true fields of merit for benefactors. If someone gives alms, there should be no distinction between great and small merit. If someone criticizes Mahakashyapa (摩訶迦葉), thinking that he should accept the sincere offerings of the poor because the merit is great, and should not accept the careless offerings of the rich because the merit is small, this is incorrect. Bodhisattvas are supreme fields of merit, and all who offer to Bodhisattvas can enter the Buddha's path. How can there be a difference between small and great? If explained according to principle, bringing the bliss of Nirvana is called great, and bringing the bliss of humans and gods is called small. Those who truly obtain a field of merit will not give rise to the distinction of two extremes or the bias of small and great. 'Not benefiting or harming' means that if someone criticizes Mahakashyapa (摩訶迦葉), thinking that he benefits himself by accepting the offerings of the poor and harms others by not accepting the offerings of the rich, then both sides will be harmed. The mind of a Bodhisattva relies on the wisdom of the Buddha and does not see such benefit or harm, but treats all beings equally with compassion, thereby revealing the principle of Dharma-nature without increase or decrease. If understood according to principle, 'not benefiting' means not seeking worldly rewards, and 'not harming' means not harming beings, not letting them be reborn in samsara, and ultimately falling into the annihilation of Nirvana. This is the most perfect giving.

'The four conclusions are also admonishments and scoldings. Opening the Buddha's knowledge and entering the initial aspiration is also dividing the true Buddha. Those who do not rely on the Shravakas. If the meaning is not clear, one cannot attain Bodhi. If one relies on the clear meaning, one gradually enters the Buddha's wisdom. Therefore, the Lotus Sutra says that these people should gradually enter the Buddha's wisdom through this Dharma. In order not to eat the alms of others in vain, one can treat both the poor and the rich equally with great unconditioned compassion, benefiting all beings universally. Relying on the Four Noble Truths of the Mahayana, one begs for food to sustain oneself and enters villages uprightly. Those who obtain the inconceivable true Dharma food make the supreme field of merit of the Mahayana for whomever they give to. This is not eating the alms of others in vain': Concluding with encouragement, while also carrying a sense of admonishment. Opening the Buddha's knowledge and entering the initial aspiration is to partially realize the true Buddha. Not following the teachings of the Shravaka vehicle, if the teachings are not definitive, one cannot attain Bodhi; if the teachings are definitive, one can gradually enter the Buddha's wisdom. Therefore, the Lotus Sutra says that these people should gradually enter the Buddha's wisdom through this method. In order not to receive alms in vain, one should treat all beings equally with great unconditioned compassion, regardless of wealth or poverty, benefiting all universally. Relying on the Four Noble Truths of the Mahayana, one sustains life through begging and enters villages uprightly, obtaining the inconceivable food of true Dharma. No matter who one receives alms from, one plants the supreme field of merit of the Mahayana for them. This is truly not eating the alms of others in vain.

'At that time, I went to the Pratyekabuddha and asked three times, describing the feelings of respect and admiration when I heard this rebuke in the past. Kashyapa heard Vimalakirti's various rebukes, showing the true Dharma of eating. Since he had never heard of it before, he developed respect for the Bodhisattvas. He reflected that he did not have this inner humility and the ability to subdue the four withered transformations, which is to reveal the four flourishing teachings of the Tathagata': At that time, I (referring to Shakyamuni Buddha) as a Pratyekabuddha (辟支佛), asked about this matter three times, expressing the admiration I felt in the past when I heard this rebuke. Mahakashyapa (摩訶迦葉) heard Vimalakirti's (維摩詰) various rebukes, showing the true Dharma of eating, which he had never heard before. Therefore, he developed respect for the Bodhisattvas. He reflected that he did not have this inner humility and the ability to subdue the four withered transformations, which is to reveal the four flourishing teachings of the Tathagata.

是故不任詣彼問疾四結辭不堪。既昔被此之呵。爾時莫知酬答。今豈堪傳佛旨往問疾也。

維摩經略疏卷第十三

弟子品之四

佛告須菩提四命善吉文為二。一命問疾二辭不堪。所以次命者以聲聞中解空第一。須菩提此名善吉亦名善業亦云空生。其生之日家室皆空。父母驚異請問相師。相師占云此是吉相。因名善吉。稟性慈善不與物諍。其出家見空得道。兼修慈心得無諍三昧。是以常能將護物心故名善業。以生時家宅皆空因名空生。家宅皆空即表長成解空之相。深求其致乃至成前五種利益。亦例身子章初須菩提下二奉辭不堪文為四。一奉辭不堪。二述不堪之由。三正明不堪之事。四結成不堪。初文者良以往昔被彈無答。豈堪傳旨詣彼問疾。

所以至乞食二述不堪之由。由詣乞食致被彈呵。所以詣凈名家乞食者。有二義。一為舍貧從富二為自恃解空。初有二意一化他二自行。一化他者貧人睏乏常憂不足。慈心無諍將護彼意故不從乞。富家幸豐乞不為損則無惱他之失。又解貧者弊于貧乏易可開化。遇緣即發不足苦憂。富有益貧憍逸難化。自非因乞無由開曉。此與迦葉互有所失。迦葉從貧慈悲不普。善吉從富無諍亦偏。二為自行者。善吉行空三昧不以門閣重深難求為妨。若置上供空無分別未足

【現代漢語翻譯】現代漢語譯本：因此，我不適合前去慰問病情，因為我無法應對『四結』（指四種煩惱的束縛）的詰難。既然過去曾因此受到呵斥，當時又無法回答，現在怎麼能勝任傳達佛的旨意去慰問病情呢？

《維摩經略疏》卷第十三

弟子品之四

佛告訴須菩提（Subhuti，解空第一的弟子），『四命善吉』這段文字分為兩部分：一是奉命問疾，二是推辭不堪勝任。之所以接著安排鬚菩提，是因為他在聲聞弟子中是解空第一。須菩提，又名善吉，也叫善業，又稱空生。他出生那天，家中空無一物，父母驚恐詫異，請教相士。相士占卜后說這是吉祥的徵兆，因此取名善吉。他天性慈善，不與人爭執。出家后，他通過體悟空性而證悟，併兼修慈心，獲得無諍三昧（Arana-samadhi，一種禪定狀態）。因此，他常常能夠體諒和維護他人的心意，所以被稱為善業。因為出生時家中空無一物，所以取名空生。家中空無一物，象徵著他長大后能領悟空性的道理。深入探求其意義，最終成就前述的五種利益。這也類似於舍利弗（Sariputra）章節的開頭。『須菩提下二奉辭不堪』這段文字分為四個部分：一是奉辭不堪，二是陳述不堪勝任的理由，三是正面說明不堪勝任的事情，四是總結不堪勝任。第一部分的內容是，考慮到過去曾被詰難而無法回答，怎麼能勝任傳達佛的旨意前去慰問病情呢？

『所以至乞食』這段是第二部分，陳述不堪勝任的理由。因為前去乞食而遭到呵斥。之所以前往維摩詰（Vimalakirti）家乞食，有兩個原因：一是捨棄貧窮而向富人乞食，二是自恃對空性的理解。第一個原因包含兩層意思：一是教化他人，二是自我修行。教化他人是指，貧窮的人常常因為睏乏而憂慮不足，慈心無諍是爲了體諒他們的心意，所以不向他們乞食。富裕的人家境殷實，乞食不會給他們帶來損失，因此不會惱怒他們。而且，認為貧窮的人因為貧困更容易被開導教化，遇到機緣就能覺悟不足的痛苦和憂慮。富有的人則因為富裕而驕奢放縱，難以教化，如果不是通過乞食，就沒有機會開導他們。這與迦葉（Kasyapa）的做法各有缺失。迦葉向窮人乞食，慈悲不夠普遍。善吉向富人乞食，無諍也有些偏頗。第二個原因是自我修行。善吉修習空三昧，不因為門第高深難以求見而退縮。如果只供養上等的食物，對空性沒有分別，那就不足以...

【English Translation】 English version: Therefore, I am not fit to visit him and inquire about his illness, for I am incapable of dealing with the 'four bonds' (referring to the four fetters of affliction) in arguments. Since I was once rebuked for this and could not answer at that time, how can I now be competent to convey the Buddha's message to inquire about his illness?

Vimalakirti Sutra Commentary, Scroll 13

Chapter on Disciples, Part 4

The Buddha told Subhuti (Subhuti, the foremost disciple in understanding emptiness), the passage 'The Fourth Command to the Virtuous One' is divided into two parts: first, the command to inquire about the illness; second, the refusal due to incompetence. The reason for assigning Subhuti next is that he is the foremost among the Sravaka disciples in understanding emptiness. Subhuti, also known as 'Good Omen,' also called 'Good Karma,' and also known as 'Born of Emptiness.' On the day of his birth, his house was empty, causing his parents to be alarmed and ask a fortune-teller. The fortune-teller divined that this was an auspicious sign, hence the name 'Good Omen.' He was by nature compassionate and did not contend with others. After leaving home, he attained enlightenment through realizing emptiness and also cultivated loving-kindness, attaining the Arana-samadhi (a state of meditative absorption). Therefore, he is often able to understand and protect the minds of others, hence the name 'Good Karma.' Because his house was empty at the time of his birth, he was named 'Born of Emptiness.' The emptiness of his house symbolizes his understanding of emptiness when he grows up. Deeply seeking its meaning, he ultimately achieves the aforementioned five benefits. This is similar to the beginning of the Sariputra chapter. The passage 'Subhuti's Second Refusal Due to Incompetence' is divided into four parts: first, the refusal due to incompetence; second, stating the reasons for incompetence; third, directly explaining the matters of incompetence; and fourth, concluding the incompetence. The content of the first part is that, considering that I was once questioned and could not answer, how can I be competent to convey the Buddha's message to visit and inquire about the illness?

The passage 'Therefore, to Beg for Food' is the second part, stating the reasons for incompetence. It is because of going to beg for food that I was rebuked. The reason for going to Vimalakirti's house to beg for food is twofold: first, to abandon the poor and beg from the rich; second, to rely on one's understanding of emptiness. The first reason contains two meanings: first, to teach others; second, to cultivate oneself. Teaching others means that poor people are often worried about being deficient due to poverty, and loving-kindness without contention is to understand their minds, so one does not beg from them. Rich families are well-off, and begging will not cause them any loss, so there is no offense to them. Moreover, it is believed that poor people are more easily enlightened and taught because of their poverty, and they can awaken to the suffering and worry of deficiency when they encounter opportunities. Rich people, on the other hand, are arrogant and indulgent because of their wealth, and it is difficult to teach them. If it were not through begging, there would be no opportunity to enlighten them. This and Kasyapa's approach each have their shortcomings. Kasyapa begs from the poor, and his compassion is not universal. Subhuti begs from the rich, and his non-contention is also somewhat biased. The second reason is self-cultivation. Subhuti practices the samadhi of emptiness and does not shrink back because the gate is deep and difficult to see. If one only offers the best food, without distinguishing emptiness, it is not enough...

動習。故舍貧從富。以于觀行心無妨也。二自恃解空者。凈名無方之辨見者無不被譏。故聲聞菩薩莫敢窺其門也。善吉思惟其存有者則可呵折。空無所有何可彈呵。自恃解空心無畏難故詣其門從乞食也。遂被彈呵苦。加折挫乃忙然置缽失儀欲去。不堪之由事在於此。

時維摩下三正述被呵之事文為五。一取缽盛飯。二正彈呵。三置缽而去。四凈名安慰。五聞者悟道。初文者若事解。施主之儀若不與飯而呵似有吝惜。今與而呵表心無吝但乞者心非故愍而示之。若表理者。持空缽而往表但見於空。以滿缽與者表用妙有彈呵示理不空。故大經云聲聞見空不見不空。菩薩但見。將欲呵其滯空示以不空。故取空缽盛滿與之。

謂我下二正述被彈大意為二問。一問若是敬田乃可取食。二問若是悲田乃可取食。初問多依通圓后問多約別圓。所以然者非為惜食。但善吉自謂應供生福田想。故須問其真偽。若是聖人可作敬田。若非敬田即須愜同魔外悲田取食。善吉不測問旨深玄。欲從敬田而取。所問聖法皆悉不知。始從悲田而取。何容無學頓同魔外。逡巡兩楹進退不可便。棄缽欲去。凈名彈呵正意在此。初問敬田文為二。一問知聖法不。二問是聖人不。若能至取食初問知聖法不。若知乃可取食。以法能成人故。先約法問。義

【現代漢語翻譯】現代漢語譯本：行動和習慣。所以捨棄貧窮而追隨富裕，是因為這樣對於觀想修行沒有妨礙。第二種是自恃理解空性的人。《維摩詰經》中維摩詰那無所不在的辯才，見到的人沒有不被譏諷的。所以聲聞（Śrāvakā）和菩薩（Bodhisattva）都不敢窺視他的門徑。善吉（Subhūti）如果思惟事物是存在的，那麼就可以呵斥指責。但如果事物是空無所有的，又有什麼可以彈劾呵斥的呢？因為自恃理解空性，心中沒有畏懼和困難，所以才前往他的住所乞食。結果被彈劾呵斥，加以折磨挫敗，於是慌忙地放下缽，失去儀態想要離開。不堪忍受的原因就在於此。

當時維摩詰（Vimalakīrti）從三個方面正確地敘述了被呵斥的事情，分為五個部分。一是取缽盛飯，二是正式彈劾呵斥，三是放下缽離開，四是維摩詰安慰，五是聽聞者悟道。第一個部分，如果從事情上來理解，施主的禮儀如果是不給飯而呵斥，似乎顯得吝嗇。現在給予飯食而呵斥，表明心中沒有吝嗇，只是因為乞討者的心不正，所以憐憫而開示他。如果從道理上來理解，拿著空缽前往，表明只看到了空性。用盛滿飯食的缽給予他，表明運用妙有，彈劾呵斥是爲了顯示道理並非空無。所以《大涅槃經》（Mahāparinirvāṇa Sūtra）說，聲聞只看到空性，看不到不空。菩薩卻能同時看到。將要呵斥他們執著于空性，所以用不空來開示他們。因此取來空缽，盛滿飯食給予他。

『謂我下』第二部分正式敘述彈劾，大意分為兩個問題。一是問如果是敬田（puṇyakṣetra，指值得尊敬和供養的福田），才可以取食。二是問如果是悲田（karuṇākṣetra，指值得憐憫和佈施的福田），才可以取食。第一個問題多依據通教和圓教，第二個問題多依據別教和圓教。之所以這樣，不是因為吝惜食物。只是因為善吉自認為應該接受供養，生起福田的想法。所以必須問清楚他是否真的是福田。如果是聖人，可以作為敬田。如果不是敬田，就必須和那些魔和外道一樣，作為悲田來接受食物。善吉不理解維摩詰提問的旨意深奧玄妙。想要從敬田的角度來接受食物，但所問的聖法卻一概不知。如果從悲田的角度來接受食物，又怎麼能容許無學位的人一下子和魔外一樣呢？在兩楹之間徘徊，進退兩難，於是想要丟下缽離開。維摩詰彈劾呵斥的真正用意就在這裡。第一個問題是關於敬田，分為兩個小問題。一是問是否瞭解聖法，二是問是否是聖人。如果能達到取食的程度，首先要問是否瞭解聖法。如果瞭解，才可以取食，因為佛法能夠成就人。所以先從佛法的角度來提問，這是理所當然的。

【English Translation】 English version: Actions and habits. Therefore, abandoning poverty and following wealth is because it does not hinder contemplation and practice. The second type is those who rely on their understanding of emptiness. In the Vimalakīrti Sūtra, Vimalakīrti's ubiquitous eloquence caused everyone who saw it to be ridiculed. Therefore, Śrāvakās (聲聞) and Bodhisattvas (菩薩) did not dare to peek into his doorway. If Subhūti (善吉) thinks that things exist, then he can be rebuked and blamed. But if things are empty and non-existent, what can be impeached and rebuked? Because he relies on his understanding of emptiness and has no fear or difficulty in his heart, he goes to his residence to beg for food. As a result, he was impeached and rebuked, and suffered setbacks, so he hurriedly put down his bowl and lost his demeanor, wanting to leave. The reason for his inability to bear it lies here.

At that time, Vimalakīrti (維摩詰) correctly described the matter of being reprimanded from three aspects, divided into five parts. The first is taking the bowl and filling it with rice, the second is formally impeaching and reprimanding, the third is putting down the bowl and leaving, the fourth is Vimalakīrti's comfort, and the fifth is the enlightenment of the listeners. In the first part, if understood from the perspective of events, if the almsgiver's etiquette is to reprimand without giving food, it seems stingy. Now, giving food and reprimanding indicates that there is no stinginess in the heart, but because the beggar's heart is not right, he shows compassion and instructs him. If understood from the perspective of principle, going with an empty bowl indicates that only emptiness is seen. Giving him a bowl full of rice indicates using wonderful existence, and impeaching and reprimanding is to show that the principle is not empty. Therefore, the Mahāparinirvāṇa Sūtra (大涅槃經) says that Śrāvakās only see emptiness and do not see non-emptiness. Bodhisattvas can see both at the same time. He is about to reprimand them for clinging to emptiness, so he uses non-emptiness to enlighten them. Therefore, he takes an empty bowl and fills it with rice to give to him.

The second part, '謂我下', formally narrates the impeachment, with the main idea divided into two questions. The first is to ask if it is a field of merit (puṇyakṣetra, 敬田, referring to a field of merit worthy of respect and offering), then food can be taken. The second is to ask if it is a field of compassion (karuṇākṣetra, 悲田, referring to a field of compassion worthy of pity and charity), then food can be taken. The first question is mostly based on the teaching of thorough integration and the perfect teaching, and the second question is mostly based on the separate teaching and the perfect teaching. The reason for this is not because of stinginess with food. It is just because Subhūti (善吉) thinks that he should receive offerings and generate the idea of a field of merit. Therefore, it is necessary to ask clearly whether he is really a field of merit. If he is a sage, he can be regarded as a field of merit. If he is not a field of merit, he must be the same as those demons and heretics, and accept food as a field of compassion. Subhūti does not understand the profound and mysterious meaning of Vimalakīrti's question. He wants to accept food from the perspective of a field of merit, but he does not know anything about the holy Dharma that is asked. If he accepts food from the perspective of a field of compassion, how can a person without learning be allowed to be the same as demons and heretics all of a sudden? He hesitates between the two pillars, unable to advance or retreat, so he wants to drop the bowl and leave. This is the real intention of Vimalakīrti's impeachment and reprimand. The first question is about the field of merit, divided into two sub-questions. The first is to ask whether he understands the holy Dharma, and the second is to ask whether he is a sage. If he can reach the point of taking food, he must first ask whether he understands the holy Dharma. If he understands, he can take food, because the Buddha's Dharma can accomplish people. Therefore, he first asks from the perspective of the Dharma, which is reasonable.

推有二。一約事問．二約理問。事者若知聖法事中於食等者事法亦等。化他自行慈悲平等。不應舍貧從富如前所明。以食不等故慈悲觀行皆悉不等。是為于食不等於法不等。既慈悲觀行不等故乞食不等。是則於法不等於食不等。若俱不等云何取食。複次若謂有可破空不可破心無畏難而來乞者。則有空不等於法不等。法不等故詣問求食食亦不等。菩薩不爾空有不偏。是則法等。法等故食等。食等故即不如善吉恃空無畏。因食生諍何名無諍。若能有空平等於食無諍。即是能知聖法。可謂敬田。修觀行者若能如是即真乞士。二約理者如大品云。一切法趣味。是趣不過味尚不可得。云何當有趣非趣。今言一切法趣味味即法界含一切法。食有故法有食無故法無。今食不可得故尚不可見有。云何有趣尚不見無雲何有非趣。即是中道三昧真禪悅食。而能通達趣非趣法雙照二諦。得二諦三昧名真法喜是名法食平等。又諸法等者。一切諸法趣陰入界乃至一切種智。陰入界一切種智不可得故。云何當有趣非趣。宛然具足趣及非趣。則一切諸法皆具三諦。如大論喻。剎那三相是為諸法亦等。若見食法性不異諸法法性。即二法一等。又于食等者。若通達諸法三諦之理即是食中三諦之理。所以于食亦等。能如是知是知聖法。方是敬田乃可取食。既

【現代漢語翻譯】現代漢語譯本：推論有兩種。一是關於事相的提問，二是關於理體的提問。關於事相的提問，如果瞭解聖法在事相中對於食物等是平等的，那麼事法也是平等的。教化他人和自己修行，慈悲心平等。不應該捨棄貧窮的人而追隨富有的人，如前面所說明的。因為食物不平等，所以慈悲觀行也都不平等。這就是對於食物不平等，對於法也不平等。既然慈悲觀行不平等，所以乞食也不平等。這樣就是對於法不平等，對於食物也不平等。如果兩者都不平等，怎麼能取得食物呢？再次，如果認為有可以破斥的空和不可破斥的心，以無所畏懼的姿態前來乞食的人，那麼就有了空不等於法，法不等於空。法不平等，所以前往詢問求食，食物也不平等。菩薩不是這樣，空和有不偏頗。這樣就是法平等。法平等，所以食物平等。食物平等，就不能像善吉那樣仗恃空性而無所畏懼。因為食物而產生爭論，怎麼能稱為無諍呢？如果能夠有空性，平等對待食物，沒有爭論，就是能夠了解聖法。可以稱為敬田（值得尊敬的福田）。修行觀行的人如果能夠這樣，才是真正的乞士。二是關於理體的提問，如《大品般若經》所說：『一切法都是趣味。』這種趣味是無法超越的，趣味尚且不可得，怎麼會有趣和非趣呢？現在說一切法都是趣味，趣味就是法界，包含一切法。食物存在，所以法存在；食物不存在，所以法不存在。現在食物不可得，所以尚且不能見到有。怎麼會有趣呢？尚且不能見到無，怎麼會有非趣呢？這就是中道三昧，真正的禪悅之食。而能夠通達趣和非趣，雙重照見真諦和俗諦。得到二諦三昧，名為真正的法喜，這就是法食平等。又諸法等者。一切諸法趣陰入界乃至一切種智。陰入界一切種智不可得故。云何當有趣非趣。宛然具足趣及非趣。則一切諸法皆具三諦。如大論喻。剎那三相是為諸法亦等。若見食法性不異諸法法性。即二法一等。又于食等者。若通達諸法三諦之理即是食中三諦之理。所以于食亦等。能如是知是知聖法。方是敬田乃可取食。既又，諸法平等是指，一切諸法，從五陰、十二入、十八界，乃至一切種智（佛的智慧）。五陰、十二入、十八界、一切種智都不可得，怎麼會有趣和非趣呢？宛然具足趣和非趣。那麼一切諸法都具備三諦（空、假、中）。如《大智度論》所比喻的，剎那的三相（生、住、滅）就是諸法平等。如果見到食物的法性與諸法的法性沒有差異，那麼食物和諸法就是一等的。又，對於食物平等是指，如果通達諸法三諦的道理，也就是食物中三諦的道理。所以對於食物也是平等的。能夠這樣瞭解，就是了解聖法。才是值得尊敬的福田，才可以接受供養的食物。

【English Translation】 English version: There are two kinds of inquiries. One is about phenomena, and the other is about principle. Regarding the inquiry about phenomena, if one understands that in the phenomena of the sacred Dharma, things like food are equal, then the Dharma of phenomena is also equal. In teaching others and cultivating oneself, compassion is equal. One should not abandon the poor and follow the rich, as explained earlier. Because food is unequal, compassion, contemplation, and practice are all unequal. This means that being unequal regarding food leads to being unequal regarding the Dharma. Since compassion, contemplation, and practice are unequal, begging for food is also unequal. Thus, being unequal regarding the Dharma leads to being unequal regarding food. If both are unequal, how can one obtain food? Furthermore, if someone believes that there is a void that can be refuted and a mind that cannot be refuted, and comes to beg with fearlessness, then there is a void that is not equal to the Dharma, and the Dharma is not equal to the void. If the Dharma is unequal, then going to inquire and seek food, the food is also unequal. Bodhisattvas are not like this; they are not biased towards emptiness or existence. Thus, the Dharma is equal. If the Dharma is equal, then food is equal. If food is equal, then one cannot rely on emptiness and be fearless like Subhuti (善吉). If disputes arise because of food, how can it be called non-contention? If one can have emptiness and treat food equally without contention, then one can understand the sacred Dharma. One can be called a field of merit (敬田) worthy of respect. If those who cultivate contemplation can do this, they are true mendicants. The second is about the inquiry of principle, as the Mahaprajnaparamita Sutra says: 'All dharmas are flavors.' This flavor cannot be surpassed; even flavor is unattainable. How can there be flavor and non-flavor? Now it is said that all dharmas are flavors, and flavor is the Dharmadhatu (法界), which contains all dharmas. If food exists, then the Dharma exists; if food does not exist, then the Dharma does not exist. Now that food is unattainable, one cannot even see existence. How can there be flavor? Since one cannot even see non-existence, how can there be non-flavor? This is the Middle Way Samadhi (中道三昧), the true food of meditative joy. One can penetrate flavor and non-flavor, and illuminate both the truth and the conventional truth. Attaining the Samadhi of the Two Truths is called true Dharma joy; this is called equality of Dharma food. Moreover, the equality of all dharmas refers to all dharmas, from the five skandhas (五陰), twelve entrances (十二入), eighteen realms (十八界), to all-knowing wisdom (一切種智) [Buddha's wisdom]. Since the five skandhas, twelve entrances, eighteen realms, and all-knowing wisdom are unattainable, how can there be flavor and non-flavor? Clearly, both flavor and non-flavor are fully present. Then all dharmas possess the Three Truths [emptiness, provisional existence, and the Middle Way]. As the analogy in the Mahaprajnaparamita Sastra, the three characteristics of a moment [arising, abiding, ceasing] are the equality of all dharmas. Furthermore, the equality regarding food means that if one understands the principle of the Three Truths in all dharmas, it is also the principle of the Three Truths in food. Therefore, there is equality regarding food. Being able to understand in this way is understanding the sacred Dharma. Only then is one a field of merit worthy of respect, and only then can one accept offered food.

不能如是即非敬田何得取食。此去多是觀心明義故不須別立。

若須菩提下二問是聖人不。若是聖人應證聖法。可作敬田而取。又若非聖人豈作應供而受。所以作此問者。恐其生意。我雖不知不思議法。何妨見四諦理是得果聖人即是應供。敬田取食當有何罪。故約四諦而問。若意謂見四諦得果是聖人者。今歷四諦以問。若實見者何許得果聖人敬田。若不識者何得妄謂。既非敬田安得取食。文為三。一別歷四諦撿問。二總約四諦疊釋。三結破。初文為四。一約集二約苦三約道四約滅。如常所列。是約說法為次。則果前因后。欲令厭苦斷集慕滅修道故。今此乃從因果次第一一撿問。初文者此將無作集諦。問破其有作集諦。若凡夫三毒與心俱生俱滅即是與俱。若聲聞人無有知集而不斷者。此則斷而不俱。菩薩觀無作集諦。淫怒癡性猶如虛空故不斷。亦不與俱。故不同凡夫二乘也。菩薩能以佛慧觀三毒性即是佛性。通達三毒見一切佛法無不具足即是無作集諦。故無行雲貪慾即是道恚癡亦復然。如是三法中具一切佛法。能如是見可是見諦得果聖人應供敬田。乃可取食。

不壞至一相次別問苦諦。二乘觀有作苦諦撿折推求假名實法。方得苦理。名為壞身。菩薩觀無作苦諦體身實相。如見映象不須分折。是不壞於身而隨

【現代漢語翻譯】現代漢語譯本『不能如是，如果不是敬田（值得尊敬的福田），怎麼能接受供養呢？』這裡所說的多是觀心明義，所以不需要另外設立（敬田）。

『若須菩提』以下的兩個問題是問：如果是聖人嗎？如果是聖人，應該證得聖法，可以作為敬田而接受供養。又如果不是聖人，怎麼能作為應供而接受供養呢？之所以這樣問，是恐怕他產生這樣的想法：我雖然不知道不思議法，但不妨礙我見到四諦之理，成為得果的聖人，也就是應供，接受敬田的供養會有什麼罪過呢？所以就四諦來提問。如果認為見到四諦得果就是聖人，現在就歷數四諦來提問。如果真的見到了，在哪裡得到果位，成為聖人，成為敬田呢？如果不認識，怎麼能妄自稱謂？既然不是敬田，怎麼能接受供養呢？文分為三部分：一是分別歷數四諦來檢查提問，二是總括四諦來重複解釋，三是總結破斥。首先，第一部分分為四點：一是關於集諦，二是關於苦諦，三是關於道諦，四是關於滅諦。像通常所列舉的，是按照說法的順序，那麼就是果在前，因在後，想要讓人厭惡苦，斷除集，仰慕滅，修習道。現在這是按照因果的順序，一一檢查提問。第一點，這是將無作集諦，來破斥其有作集諦。如果凡夫的三毒與心同時生起同時滅去，就是與心同在。如果聲聞人沒有知道集諦而不去斷除的，這就是斷除而不與心同在。菩薩觀察無作集諦，淫怒癡的本性猶如虛空，所以不斷除，也不與心同在，所以不同於凡夫二乘。菩薩能以佛的智慧觀察三毒的本性，就是佛性。通達三毒，見到一切佛法無不具備，這就是無作集諦。所以《無行經》說：『貪慾就是道，嗔恚愚癡也是這樣。』像這三種法中，具備一切佛法。能這樣見解，才可以算是見到真諦得果的聖人，是應供，是敬田，才可以接受供養。

『不壞』到『一相』，接下來分別提問苦諦。二乘觀察有作苦諦，檢查分析推求假名實法，才能得到苦的道理，叫做壞身。菩薩觀察無作苦諦，體悟身體的真實相狀，就像見到鏡中的影像，不需要分析，是不壞於身而隨順。

【English Translation】 English version 'It cannot be so. If it is not a field of merit (a field worthy of respect), how can one receive offerings?' What is said here is mostly about observing the mind and understanding the meaning, so there is no need to establish (a field of merit) separately.

The two questions from 'If Subhuti' below ask: Are they sages? If they are sages, they should have attained the sacred Dharma and can be regarded as fields of merit to receive offerings. And if they are not sages, how can they receive offerings as worthy recipients? The reason for asking this is to prevent them from thinking: Although I do not know the inconceivable Dharma, it does not prevent me from seeing the truth of the Four Noble Truths, becoming a sage who has attained the fruit, that is, a worthy recipient, and what sin would there be in receiving offerings from the field of merit? Therefore, the questions are asked about the Four Noble Truths. If one thinks that seeing the Four Noble Truths and attaining the fruit is being a sage, now I will enumerate the Four Noble Truths to ask. If one has truly seen them, where did one attain the fruit, become a sage, and become a field of merit? If one does not recognize them, how can one falsely claim to be? Since it is not a field of merit, how can one receive offerings? The text is divided into three parts: first, examining and questioning each of the Four Noble Truths separately; second, summarizing and explaining the Four Noble Truths repeatedly; and third, concluding and refuting. First, the first part is divided into four points: first, about the Truth of Suffering (Dukkha); second, about the Truth of the Origin of Suffering (Samudaya); third, about the Truth of the Path to the Cessation of Suffering (Magga); and fourth, about the Truth of the Cessation of Suffering (Nirodha). As usually listed, it is according to the order of teaching, so the fruit is before the cause, wanting people to be disgusted with suffering, cut off accumulation, yearn for cessation, and cultivate the path. Now this is examining and questioning one by one according to the order of cause and effect. The first point is to use the uncreated Truth of Origin to refute its created Truth of Origin. If the three poisons of ordinary people arise and cease simultaneously with the mind, they are with the mind. If the Sravakas do not know the Truth of Origin and do not cut it off, then they cut it off and are not with the mind. Bodhisattvas observe the uncreated Truth of Origin, and the nature of lust, anger, and delusion is like empty space, so they do not cut it off, nor are they with the mind, so they are different from ordinary people and the Two Vehicles. Bodhisattvas can observe the nature of the three poisons with the wisdom of the Buddha, which is the Buddha-nature. Understanding the three poisons, seeing that all Buddha-dharmas are fully possessed, this is the uncreated Truth of Origin. Therefore, the Wu Xing Jing says: 'Greed is the path, and so are anger and delusion.' Like these three dharmas, they possess all Buddha-dharmas. Being able to see it this way can be considered a sage who has seen the truth and attained the fruit, is worthy of offerings, is a field of merit, and can receive offerings.

From 'Not Destroying' to 'One Aspect', next, the Truth of Suffering is questioned separately. The Two Vehicles observe the created Truth of Suffering, examining, analyzing, and seeking false names and real dharmas, and then they can obtain the principle of suffering, which is called destroying the body. Bodhisattvas observe the uncreated Truth of Suffering, realizing the true nature of the body, like seeing an image in a mirror, without the need for analysis, which is not destroying the body but following along.

一相。通猶偏真不名一相。圓即法身無異見相故名一相。故下文云觀身實相觀佛亦然。見於一相不同凡夫。不壞於身不同二乘。觀無作苦見一實諦清凈法身名為見諦。方是聖人即真敬田不爾非也。不滅至明脫三別問道諦。若二乘除八邪入八正。起三明入八解。此滅癡愛起于明脫。即是有作道諦。菩薩修無作道諦。只觀一切眾生即菩提相八邪之法即八解脫。若斷而起者非修無作。以佛慧觀非明非闇。雙游明闇不相妨礙。顯出菩提即是行於非道。通達佛道故不斷癡愛。起于明脫明對癡脫對愛。故思益云以不二相觀明道聖諦。若能如是修道聖諦是真聖人敬田而取不爾非也。以五至不縛四別約滅諦。問二乘子果縛斷名得二般。即滅諦涅槃之異名。聲聞教明五逆之人。尚不得出家受戒豈得說為解脫滅諦。圓教不爾達逆實相即是滅諦。下文云一切眾生即大涅槃。不可覆滅。思益云法本不生今則無滅是滅聖諦。方廣云乃至五無間皆生解脫相。逆是縛之劇者。尚本是滅。況一切法而非解脫。如調達造逆入無間獄如三禪樂。常自寂滅。即大涅槃。以五逆相故不同二乘。而得解脫不同凡夫。若能如是見無作滅諦。是聖人無上敬田。不爾俱非。

不見至聖人二總疊釋。前問無作四諦以善吉不曉故重為疊釋。不見四諦非不見諦者今以三義

【現代漢語翻譯】現代漢語譯本：『一相』（Eka-lakṣaṇa）。如果理解為偏頗的真理，就不能稱之為『一相』。圓滿的理解就是法身（Dharmakāya），沒有差異和對立的見解，所以稱為『一相』。因此，下文說『觀察自身實相，觀察佛也是如此』。見到『一相』，就不同於凡夫。不執著于身見，就不同於二乘（Śrāvakayāna 和 Pratyekabuddhayāna）。觀察無作之苦，見到一實諦清凈法身，這稱為見諦。這樣才是聖人，才是真正的敬田，否則就不是。『不滅』到『明脫三別問道諦』。如果二乘去除八邪，進入八正，生起三明，進入八解脫，這是滅除愚癡和愛慾，生起光明和解脫，這就是有作道諦。菩薩修無作道諦，只是觀察一切眾生就是菩提之相，八邪之法就是八解脫。如果斷除之後再生起，就不是修無作。以佛的智慧觀察，非明非暗，同時遊走于光明和黑暗而不互相妨礙，顯現出菩提，這就是行於非道，通達佛道，所以不斷除愚癡和愛慾，生起光明和解脫，光明對應愚癡，解脫對應愛慾。所以《思益經》（Vimalakīrti Nirdeśa Sūtra）說，以不二之相觀察明道聖諦。如果能夠這樣修道聖諦，才是真正的聖人敬田，否則就不是。『以五』到『不縛四別約滅諦』。問二乘的子果，縛斷名為得，這是滅諦涅槃的異名。聲聞教（Śrāvakayāna）說明五逆（pañcānantarya）之人，尚且不能出家受戒，怎麼能說是解脫滅諦？圓教不是這樣，通達五逆的實相就是滅諦。下文說『一切眾生即大涅槃，不可覆滅』。《思益經》說『法本不生，今則無滅，是滅聖諦』。《方廣經》（Vaipulya Sūtra）說『乃至五無間（Avīci hell）皆生解脫相』。逆是束縛中最嚴重的，尚且本來就是滅，何況一切法不是解脫？如提婆達多（Devadatta）造五逆，墮入無間地獄，卻像在三禪的快樂中，常常處於寂滅，即是大涅槃。因為五逆之相，所以不同於二乘，而得到解脫，不同於凡夫。如果能夠這樣見無作滅諦，就是聖人無上敬田，否則都不是。

『不見』到『聖人二總疊釋』。前面問無作四諦，因為善吉不明白，所以重新為他解釋。『不見四諦非不見諦者』，現在用三種意義。

【English Translation】 English version: 'Eka-lakṣaṇa' (one characteristic). If understood as a biased truth, it cannot be called 'Eka-lakṣaṇa'. A complete understanding is the Dharmakāya (body of the Dharma), without differences or opposing views, so it is called 'Eka-lakṣaṇa'. Therefore, the following text says, 'Observe the true nature of your own body, observe the Buddha in the same way.' Seeing 'Eka-lakṣaṇa' is different from ordinary people. Not being attached to the view of the body is different from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Observing the suffering of non-action, seeing the one true pure Dharmakāya, this is called seeing the truth. Only this is a sage, a true field of merit, otherwise it is not. 'Non-extinction' to 'three distinctions of the path of truth'. If the Two Vehicles remove the Eight Evils and enter the Eightfold Path, generate the Three Clarities and enter the Eight Liberations, this is extinguishing ignorance and desire, generating light and liberation, which is the path of action. Bodhisattvas cultivate the path of non-action, simply observing that all sentient beings are the aspect of Bodhi, and the Eight Evils are the Eight Liberations. If they are cut off and then arise, it is not cultivating non-action. Observing with the wisdom of the Buddha, neither light nor darkness, simultaneously walking in light and darkness without hindering each other, revealing Bodhi, this is walking on the non-path, understanding the Buddha's path, so they do not cut off ignorance and desire, generating light and liberation, light corresponding to ignorance, liberation corresponding to desire. Therefore, the Vimalakīrti Nirdeśa Sūtra says, observe the holy truth of the path of light with the aspect of non-duality. If one can cultivate the holy truth of the path in this way, then one is a true sage, a field of merit, otherwise not. 'With five' to 'not bound by four different agreements on the truth of extinction'. Questioning the fruits of the Two Vehicles, bondage and severance are called attainment, which are different names for the truth of extinction, Nirvana. The Śrāvakayāna teaches that those who commit the Five Heinous Offenses (pañcānantarya) cannot even leave home and receive ordination, how can they be said to be liberated and extinguished? The perfect teaching is not like this, understanding the true nature of the Five Heinous Offenses is the truth of extinction. The following text says, 'All sentient beings are the Great Nirvana, which cannot be extinguished again.' The Vimalakīrti Nirdeśa Sūtra says, 'The Dharma is originally unborn, and now there is no extinction, this is the holy truth of extinction.' The Vaipulya Sūtra says, 'Even the Five Uninterrupted Hells (Avīci hell) give rise to the aspect of liberation.' Heinous offenses are the most severe form of bondage, and are originally extinction, so how can all dharmas not be liberation? For example, Devadatta committed the Five Heinous Offenses and fell into the Avīci hell, but it was like being in the joy of the Third Dhyana, constantly in stillness and extinction, which is the Great Nirvana. Because of the aspect of the Five Heinous Offenses, it is different from the Two Vehicles, and one attains liberation, different from ordinary people. If one can see the truth of non-action in this way, then one is a sage, a supreme field of merit, otherwise neither is.

'Not seeing' to 'two general explanations of sages'. The previous question about the Four Noble Truths of non-action was re-explained because Shanji did not understand. 'Those who do not see the Four Noble Truths are not those who do not see the truth', now with three meanings.

通釋。一雙非解二去取解三約四不可說。解雙非者。不見即非有。非不見即非無。所以作此釋者善吉自謂見有作四諦得果。上已一一示其無作奪其有作。即無有作諦理之可見。故言不見四諦。若言不見有作即無四諦可見者。上說無作為何謂也。故言非不見諦。又解不見四諦不同二乘。非不見諦不同凡夫。二約去取解者。四教四諦去一取三。去一者不見即是。不見生滅四諦。取三者非不見諦。非不見三教四諦。此如中論明外人過。論主若破一切法者即無四諦四沙門果。是大可畏。論主反質云。若如汝所計有即破四諦四沙門果。我雖破一切法四諦四沙門果其義宛然。與此相持破者即如今破生滅四諦有者。有今衍門三種。玄文分別。今不重明。三約四不可說者。大經明四不可說。即四四諦理。有因緣說者。四悉赴之說於四也。不見四諦者四四諦理皆不可說。不可見故故言不見四諦。雖不可說而四教說。雖不可見而五眼見。故言非不見諦。即是不見相而見。不可說而說。不能如是即非聖人真所敬田。何得取食。非得果者有師云。此恐脫落類應有對。今明不爾。凈名既釋非見諦。即無善吉及二乘人見諦得果。若爾非不見諦應有大乘菩薩得果。今言菩薩因中不證故言非得果。但二乘人謂見四諦得二涅槃之果。今彈意者只證偏真名為

【現代漢語翻譯】現代漢語譯本通釋：一、雙非解；二、去取解；三、約四不可說。解雙非者：不見，即非有（不見四諦，並非實有四諦可得）；非不見，即非無（並非不見四諦，就什麼都沒有）。所以作此解釋，是因為善吉自認為見到有作（有為法）四諦而得果。前面已經一一指出他的『無作』，否定他的『有作』，即沒有『有作』的諦理可以見到。所以說『不見四諦』。如果說不見『有作』，就沒有四諦可見，那麼前面所說的『無作』又是什麼意思呢？所以說『非不見諦』。又解釋『不見四諦』不同於二乘（聲聞、緣覺），『非不見諦』不同於凡夫。二、約去取解者：四教（藏、通、別、圓）四諦，去一取三。去一者，『不見』即是，不見生滅四諦（藏教四諦）；取三者，『非不見諦』，非不見三教（通、別、圓）四諦。這就像《中論》中辯論外道過失。外道說：如果論主破斥一切法，就沒有四諦和四沙門果（須陀洹、斯陀含、阿那含、阿羅漢），這是非常可怕的。論主反駁說：如果像你們所認為的『有』，就破壞了四諦和四沙門果。我雖然破斥一切法，四諦和四沙門果的意義仍然存在。與此相持，破斥就像現在破斥生滅四諦的『有』。『有』現在有衍門三種，玄文分別，現在不再重複說明。三、約四不可說者：《大經》（《涅槃經》）說明四不可說，即四四諦理。有因緣說者，四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）適應於四諦而說。『不見四諦』者，四四諦理都不可說，因為不可見，所以說『不見四諦』。雖然不可說，但四教說；雖然不可見，但五眼（肉眼、天眼、慧眼、法眼、佛眼）見。所以說『非不見諦』，即是不見相而見，不可說而說。不能這樣，就不是聖人真正尊敬的福田，怎麼能接受供養？『非得果者』，有師父認為這裡可能脫落了，應該有對句。現在說明不是這樣。《維摩經》既然解釋了『非見諦』，就沒有善吉以及二乘人見諦得果。如果這樣，『非不見諦』應該有大乘菩薩得果。現在說菩薩在因地中不證果，所以說『非得果』。只是二乘人認為見到四諦而得到二涅槃之果（有餘涅槃、無餘涅槃）。現在彈斥的意思是，只證得偏真，名為得果。

【English Translation】 English version General Explanation: 1. Double Negation Explanation; 2. Rejection and Acceptance Explanation; 3. Explanation Based on the Four Unspeakables. Explanation of Double Negation: 'Not seeing' does not mean 'is not existent' (not seeing the Four Noble Truths does not mean that there are no real Four Noble Truths to be attained); 'Not not seeing' does not mean 'is not non-existent' (not not seeing the Four Noble Truths does not mean that there is nothing at all). The reason for this explanation is that Subhuti (善吉) believes he has attained the fruit by seeing the Four Noble Truths of conditioned existence (有作). Previously, his 'non-doing' (無作) has been pointed out one by one, negating his 'conditioned doing,' meaning there is no principle of 'conditioned doing' that can be seen. Therefore, it is said 'not seeing the Four Noble Truths.' If it is said that not seeing 'conditioned doing' means there are no Four Noble Truths to be seen, then what is the meaning of the 'non-doing' mentioned earlier? Therefore, it is said 'not not seeing the Truths.' Furthermore, the explanation of 'not seeing the Four Noble Truths' is different from the Two Vehicles (聲聞, 緣覺), and 'not not seeing the Truths' is different from ordinary people. Explanation Based on Rejection and Acceptance: The Four Noble Truths of the Four Teachings (藏, 通, 別, 圓) reject one and accept three. Rejecting one is 'not seeing,' which is not seeing the Four Noble Truths of arising and ceasing (藏教四諦); accepting three is 'not not seeing the Truths,' which is not not seeing the Four Noble Truths of the three teachings (通, 別, 圓). This is like arguing against the faults of externalists in the Madhyamaka-karika (中論). Externalists say: If the proponent refutes all dharmas, then there are no Four Noble Truths and Four Fruits of the Shramanas (沙門果) (Srotaapanna, Sakrdagamin, Anagamin, Arhat), which is very frightening. The proponent retorts: If it is as you believe, that there is 'existence,' then the Four Noble Truths and Four Fruits of the Shramanas are destroyed. Although I refute all dharmas, the meaning of the Four Noble Truths and Four Fruits of the Shramanas still exists. Holding onto this, the refutation is like now refuting the 'existence' of the Four Noble Truths of arising and ceasing. 'Existence' now has three kinds of derivative gates, which are distinguished in the profound text, and will not be repeated here. Explanation Based on the Four Unspeakables: The Mahaparinirvana Sutra (大經) explains the Four Unspeakables, which are the principles of the Four Noble Truths. Those who speak based on conditions and causes, the Four Siddhantas (四悉檀) (Worldly Siddhanta, Individual Siddhanta, Antidotal Siddhanta, Ultimate Meaning Siddhanta) adapt to the Four Truths and speak. 'Not seeing the Four Noble Truths' means that the principles of the Four Noble Truths are all unspeakable because they are invisible, so it is said 'not seeing the Four Noble Truths.' Although unspeakable, the Four Teachings speak; although invisible, the Five Eyes (五眼) (Flesh Eye, Heavenly Eye, Wisdom Eye, Dharma Eye, Buddha Eye) see. Therefore, it is said 'not not seeing the Truths,' which means seeing without seeing the form, and speaking without being able to speak. If one cannot do this, then one is not a field of merit truly respected by the sages, how can one accept offerings? 'Not attaining the fruit,' some teachers believe that this may be missing and should have a corresponding phrase. Now it is explained that this is not the case. Since the Vimalakirti Sutra (維摩經) explains 'not seeing the Truths,' then neither Subhuti (善吉) nor the Two Vehicles attain the fruit by seeing the Truths. If so, 'not not seeing the Truths' should mean that the Mahayana Bodhisattvas attain the fruit. Now it is said that Bodhisattvas do not realize the fruit in the causal stage, so it is said 'not attaining the fruit.' It is only the Two Vehicles who believe that they attain the fruit of the Two Nirvanas (二涅槃) (Nirvana with remainder, Nirvana without remainder) by seeing the Four Noble Truths. Now the meaning of the rebuke is that only realizing partial truth is called attaining the fruit.

得果。已破化城果即非果。故言非得果。若通菩薩雖見無生因中未證。故非得果。別教因中雖見無量若入無作。十地未滿豈得證果。圓教菩薩未至妙覺。豈于初心取無上果。下文云雖復示現成道轉法輪。而不捨菩薩行即非得果。善吉尚未見衍門三種四諦。非真聖人何得證無學果。此非敬田豈得取食。

非凡夫者非具縛也。非離凡夫法者非二乘脫法也。複次非凡夫者四種道滅之法。非離凡夫法者四種苦集之法也。何者一切凡夫及二乘人。是中道理外皆是凡夫。菩薩觀中道見於佛性故非凡夫。非離凡夫者如五凡夫論明十地。猶名聖慧凡夫。是則降佛已下皆是凡夫。故言非離凡夫法。非聖人者。若作雙非菩薩觀平等法尚不見聖法。何處有聖人。非二乘聖人也。非不聖人者非凡夫也。又非聖人者非理外之聖人。二乘不見中道豈名聖人。又非不聖人者只三賢十聖約圓皆是聖人。善吉既是理外而不預此聖人之數。即非敬田何得妄取食也。雖成至取食三結釋。雖成就一切法者。通達四四諦。權實一切諸法皆成就也。而離諸法相者。平等法界非因非果而不可說。不見四四諦之相故心不取著。複次若通達四四諦即見中道。雙照二諦得三諦三昧。三智具足定慧莊嚴。成三德秘藏畢竟不可得。順道法愛不生即入圓初住心心寂滅自然流入

【現代漢語翻譯】現代漢語譯本得果。已經破除了化城（比喻虛幻的境界）之果，就不是真正的果，所以說『非得果』。如果從通教菩薩的角度來說，雖然見到了無生的道理，但在因地中尚未證得，所以也不是得果。別教菩薩在因地中雖然見到了無量之法，但如果進入無作之境，十地尚未圓滿，怎麼能證得果位呢？圓教菩薩沒有達到妙覺的境界，怎麼能在最初發心時就取得無上的果位呢？下文說，『雖然示現成道，轉法輪，但不捨菩薩行』，就不是得果。善吉（須菩提）尚未見到衍門（大乘）的三種四諦，不是真正的聖人，怎麼能證得無學果呢？這不是值得尊敬的福田，怎麼能接受供養呢？『非凡夫者』，不是具有煩惱束縛的凡夫。『非離凡夫法者』，不是二乘人所證得的脫離凡夫之法。進一步說，『非凡夫者』，不是四種道滅之法。『非離凡夫法者』，不是四種苦集之法。為什麼呢？一切凡夫和二乘人，都在中道的道理之外，都是凡夫。菩薩觀察中道，見到佛性，所以不是凡夫。『非離凡夫者』，如《五凡夫論》所說，十地菩薩仍然被稱為『聖慧凡夫』。這樣說來，從降伏煩惱的佛以下，都可以說是凡夫，所以說『非離凡夫法』。『非聖人者』，如果執著于雙非的觀點，菩薩觀察平等之法，尚且見不到聖法，哪裡會有聖人呢？這裡指的不是二乘聖人。『非不聖人者』，不是指凡夫。另外，『非聖人者』，不是指中道之外的聖人。二乘人不見中道，怎麼能稱為聖人呢？『非不聖人者』，只是說三賢十聖，從圓教的角度來說，都是聖人。善吉既然在中道之外，不屬於這些聖人的行列，就不是值得尊敬的福田，怎麼能妄自接受供養呢？雖然成就一切法，才能接受供養，下面用三結來解釋。『雖成就一切法者』，通達四四諦，權實一切諸法都成就了。『而離諸法相者』，平等法界非因非果，不可言說。不見四四諦之相，所以心中不執著。進一步說，如果通達四四諦，就見到了中道，雙照二諦，得到三諦三昧，三智具足，定慧莊嚴，成就三德秘藏，畢竟不可得。順道法愛不生，就進入圓教初住，心心寂滅，自然流入。

【English Translation】 English version Attaining the fruit. Having already broken the fruit of the Transformation City (a metaphor for an illusory realm), it is not a true fruit, hence the saying 'not attaining the fruit.' If viewed from the perspective of the Common Vehicle Bodhisattva, although they have seen the principle of non-origination, they have not yet realized it in the causal stage, so it is also not attaining the fruit. Although the Separate Teaching Bodhisattva sees limitless dharmas in the causal stage, if they enter the state of non-action, and the ten grounds are not yet complete, how can they attain the fruit? The Perfect Teaching Bodhisattva has not reached the state of Wonderful Enlightenment, how can they take the unsurpassed fruit at the initial aspiration? The following text says, 'Although they manifest the attainment of enlightenment and turn the Dharma wheel, they do not abandon the Bodhisattva practice,' which is not attaining the fruit. Subhuti (善吉) has not yet seen the three types of Four Noble Truths of the Extended Vehicle (大乘), and is not a true sage, how can he attain the fruit of no-more-learning? This is not a field of reverence, how can he accept offerings? 'Not an ordinary person' means not one bound by afflictions. 'Not one who has departed from the dharma of ordinary people' means not one who has attained the dharma of liberation of the Two Vehicles. Furthermore, 'not an ordinary person' means not the dharma of the four types of cessation of the path. 'Not one who has departed from the dharma of ordinary people' means not the dharma of the four types of suffering and accumulation. Why? All ordinary people and people of the Two Vehicles are outside the principle of the Middle Way; they are all ordinary people. The Bodhisattva observes the Middle Way and sees the Buddha-nature, so they are not an ordinary person. 'Not one who has departed from ordinary people' as the Treatise on the Five Types of Ordinary People explains, the ten-ground Bodhisattvas are still called 'sage-wisdom ordinary people.' In this way, all those below the Buddha who subdues afflictions can be said to be ordinary people, hence the saying 'not one who has departed from the dharma of ordinary people.' 'Not a sage' if one clings to the view of double negation, the Bodhisattva observes the dharma of equality and still does not see the sage dharma, where would there be a sage? This does not refer to the sages of the Two Vehicles. 'Not not a sage' means not referring to ordinary people. Also, 'not a sage' means not a sage outside the Middle Way. The people of the Two Vehicles do not see the Middle Way, how can they be called sages? 'Not not a sage' simply means that the Three Worthies and Ten Sages, from the perspective of the Perfect Teaching, are all sages. Since Subhuti is outside the Middle Way and does not belong to the ranks of these sages, he is not a field of reverence, how can he presumptuously accept offerings? Although one accomplishes all dharmas, one can accept offerings; the following uses the three bonds to explain. 'Although one accomplishes all dharmas' means one has thoroughly understood the Four Noble Truths, and all dharmas, both provisional and real, are accomplished. 'And departs from all dharma characteristics' means the realm of equal dharma is neither cause nor effect, and cannot be spoken of. Not seeing the characteristics of the Four Noble Truths, the mind does not cling to them. Furthermore, if one thoroughly understands the Four Noble Truths, one sees the Middle Way, illuminates both truths, attains the samadhi of the three truths, possesses the three wisdoms, and is adorned with meditation and wisdom, accomplishing the secret treasury of the three virtues, which is ultimately unattainable. The love of the dharma that accords with the path does not arise, and one enters the initial dwelling of the Perfect Teaching, the mind is extinguished, and one naturally flows in.

。若能如是即真聖人。應供敬田乃可取食。既不能爾豈得取之。

若須菩提下二問若愜同悲田乃可取食。所以作此問者。若知聖法即是聖人可是敬田。既不知無作四諦聖法即非真聖人。唯知凡鄙之法即是悲田。當依取食。此文難見。舊解無當。有云若分別佛法是正外法是邪。是則心有分別非解空第一。邪正一相始是會空乃可取食。一往似通教意。恐經旨不爾。有師云善吉是聲聞人。不能反出同彼外道。凈名呵折令同六師。始是菩薩乃可取食意亦不爾。今明凈名問善吉愜是魔外即是悲田乃可取食。此有二問。一問愜同邪人乃可取食。二問愜有邪法乃可取食。何者既非聖人即須愜同邪人。成就凡鄙之法。既有見愛豈非魔外。何意不愜同於悲田而取食耶。經意若此豈同諸師。初問為三。一約不見佛不聞法問。二約同六師問。三結令取食初問者。夫眾生不定邪正在緣。善吉既不見法身之佛不聞無作諦法。即是不見佛不聞法。是則昔所見聞豈非見於外道聞其法也。如三藏教明。若不見王宮丈六之佛不聞生滅四諦之法。別有師受者雖有禪定神通智慧皆是外道。今善吉既不見大乘三身三德之佛。不聞衍教三種四諦之法。即是不見佛不聞法。但昔見老比丘佛聞生滅諦法。則不見真佛不聞真法。故金剛般若論云。應化非真佛亦非說

【現代漢語翻譯】現代漢語譯本：如果能夠像這樣，才是真正的聖人（真聖人），應供養、尊敬的福田（應供敬田），才可以接受供養。既然不能這樣，怎麼可以接受供養呢？

如果須菩提（須菩提）下面的兩個問題，如果符合悲田（同悲田），才可以接受供養。之所以這樣問，如果知道聖法（聖法）就是聖人，才可以作為值得尊敬的福田。既然不知道無作四諦（無作四諦）的聖法，就不是真正的聖人。只知道凡夫俗子的法，就是悲田，應當依靠悲田接受供養。這段文字難以理解，舊的解釋沒有依據。有人說，如果分別佛法是正，外道法是邪，那麼心中就有分別，不是理解空性的第一義。邪正一相才是會歸空性，才可以接受供養。這乍一看似乎符合通教的教義，恐怕經文的旨意不是這樣。有法師說，善吉（善吉）是聲聞人，不能反過來超出外道。維摩詰（凈名）呵斥他，讓他和六師外道（六師）一樣，才是菩薩，才可以接受供養，意思也不是這樣。現在說明，維摩詰問善吉，符合魔和外道（魔外），就是悲田，才可以接受供養。這裡有兩個問題。一問是符合邪人（邪人）才可以接受供養，二問是符合邪法（邪法）才可以接受供養。為什麼呢？既然不是聖人，就必須符合邪人，成就凡夫俗子的法。既然有見惑和愛慾（見愛），難道不是魔和外道嗎？為什麼不符合悲田而接受供養呢？經文的意思如果是這樣，怎麼能和各位法師的說法相同呢？第一個問題分為三點。一是圍繞不見佛、不聞法來問，二是圍繞和六師外道相同來問，三是總結讓他接受供養。先說第一個問題。眾生不確定是邪是正，在於因緣。善吉既然不見法身佛（法身之佛），不聞無作諦法，就是不見佛、不聞法。那麼，過去所見所聞，難道不是見到外道、聽到外道的法嗎？如三藏教（三藏教）所說，如果不見王宮中丈六高的佛（王宮丈六之佛），不聞生滅四諦的法（生滅四諦之法），另外有老師傳授，即使有禪定、神通、智慧，都是外道。現在善吉既然不見大乘三身三德的佛（大乘三身三德之佛），不聞衍教三種四諦的法（衍教三種四諦之法），就是不見佛、不聞法。只是過去見到老比丘佛，聽到生滅諦法，就是不見真佛、不聞真法。所以《金剛般若論》（金剛般若論）說，應化身不是真佛，也不是說法者。

【English Translation】 English version: If one can be like this, then one is a true sage (真聖人). Only then can one accept offerings as a field of merit worthy of respect and offering (應供敬田). Since one cannot be like this, how can one accept offerings?

If, as in Subhuti's (須菩提) two questions below, one aligns with the field of compassion (同悲田), then one may accept offerings. The reason for asking this is that if one knows the holy Dharma (聖法), then one is a sage and can be considered a field of merit worthy of respect. Since one does not know the uncreated Four Noble Truths (無作四諦), one is not a true sage. Only knowing the Dharma of ordinary people is the field of compassion, and one should rely on the field of compassion to accept offerings. This passage is difficult to understand, and the old interpretations are not appropriate. Some say that if one distinguishes between the Buddha Dharma as correct and the Dharma of external paths as evil, then there is discrimination in the mind, and one is not the foremost in understanding emptiness. Only when evil and righteousness are of one nature can one understand emptiness and accept offerings. This seems to be in accordance with the teachings of the Common Vehicle (通教), but I fear that the meaning of the sutra is not like this. Some teachers say that Subhuti (善吉) is a Shravaka (聲聞人) and cannot turn against and go beyond the external paths. Vimalakirti (凈名) rebukes him, causing him to be like the Six Heretical Teachers (六師), and only then is he a Bodhisattva and can accept offerings. The meaning is also not like this. Now, it is explained that Vimalakirti asks Subhuti whether aligning with demons and externalists (魔外) is the field of compassion, and only then can one accept offerings. There are two questions here. The first question is whether aligning with evil people (邪人) allows one to accept offerings, and the second question is whether aligning with evil Dharma (邪法) allows one to accept offerings. Why is this? Since one is not a sage, one must align with evil people and accomplish the Dharma of ordinary people. Since one has views and attachments (見愛), is one not a demon and externalist? Why does one not align with the field of compassion and accept offerings? If the meaning of the sutra is like this, how can it be the same as the explanations of the various teachers? The first question is divided into three points. The first is to ask about not seeing the Buddha and not hearing the Dharma, the second is to ask about being the same as the Six Heretical Teachers, and the third is to conclude by telling him to accept offerings. First, let's talk about the first question. Sentient beings are not certain whether they are evil or righteous, it depends on conditions. Since Subhuti does not see the Dharma body Buddha (法身之佛) and does not hear the uncreated Truths, he does not see the Buddha and does not hear the Dharma. Then, what he has seen and heard in the past, is it not seeing external paths and hearing their Dharma? As the Tripitaka teachings (三藏教) state, if one does not see the sixteen-foot-tall Buddha in the royal palace (王宮丈六之佛) and does not hear the Dharma of the Four Noble Truths of arising and ceasing (生滅四諦之法), and there is another teacher who transmits it, even if one has dhyana, supernatural powers, and wisdom, they are all external paths. Now, since Subhuti does not see the Buddha of the Three Bodies and Three Virtues of the Mahayana (大乘三身三德之佛) and does not hear the Dharma of the Three Kinds of Four Noble Truths of the Expansive Teachings (衍教三種四諦之法), he does not see the Buddha and does not hear the Dharma. He only saw the old Bhikshu Buddha and heard the Dharma of the Truths of arising and ceasing, so he does not see the true Buddha and does not hear the true Dharma. Therefore, the Diamond Prajna Sutra Commentary (金剛般若論) says that the manifested body is not the true Buddha, nor is it the speaker.

法者。如華嚴寂場初成正覺說圓滿頓教。聲聞在座如聾如啞。即是不見佛不聞法。又如法華。窮子止宿草菴但見執除糞器。不見尊特之身。其既不遇正緣不見正道。墮在二乘類同外道不見真理。俱非聖人悉悲田也。

彼外道至出家二約六師問。所以問者既不見佛不聞法從誰受學。神通智慧應是從彼六師受學。何以知然。六師前生善吉后習。既不見佛聞法其外更無師軌之處。若如是者其師既邪弟子豈正。何故不同悲田受食。富蘭那是名迦葉是姓。所說諸法皆不生不滅。末伽梨是名。𤘽賒梨母也。說于眾生雖有苦樂無有因緣自然而爾。刪阇夜是名毗羅胝母也。說于眾生任運時熟得道如縷丸所投極則停住。又言八萬劫滿自然得道。阿耆多翅舍是名欽婆羅粗衣也。說于眾生應受苦報今以苦行拔髮熏鼻粗衣代之。謂后受涅槃樂也。迦羅鳩馱是名迦旃延姓也。說于眾生亦有亦無。尼揵陀是出家外道通名若提母也。所說皆由業作定不可改無逃避處。今大士以少分折之如罵人為驢未必即有四足髦尾。三藏未極與邪相似。取此而呵言相似者。三藏有四門入理六師亦有四門邪計。如富蘭那所見無因無果無生無滅。無生即不有無滅即不無。即是非有非無門。末伽梨說一切自然無有造者。此即破因不破果如莊周所計自然。此似空門。刪阇

【現代漢語翻譯】現代漢語譯本：

所謂『法』，例如《華嚴經》中寂滅道場初成正覺時所說的圓滿頓教，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）在座卻如同聾啞之人，這便是『不見佛，不聞法』。又如《法華經》，窮子（比喻未能領悟自身佛性的人）寄宿在草菴中，只能看見執事者清除糞便的器具，而看不見尊貴特別的父親。他們既然沒有遇到正確的因緣，就不能見到正道，墮落在二乘（聲聞乘和緣覺乘）中，類似於外道，不能見到真理。這些人都不是聖人，都是值得憐憫的悲田（指值得佈施的對象）。那些外道乃至出家之人，大約有六師（六位著名的外道導師），我要問的是，他們既然『不見佛，不聞法』，那麼是從誰那裡接受學問的呢？他們的神通智慧應該是從那六師那裡學來的。為什麼這麼說呢？因為六師前生行善，後來又學習外道。他們既然沒有見過佛，沒有聽過佛法，那麼除此之外，再沒有可以作為師表的去處了。如果這樣的話，他們的老師既然是邪惡的，那麼弟子又怎麼會正呢？為什麼不能同樣作為悲田接受供養呢？富蘭那（Pūraṇa，六師之一）是他的名字，迦葉（Kāśyapa）是他的姓氏，他所說的諸法都是不生不滅的。末伽梨（Maskarin，六師之一）是他的名字，他的母親是𤘽賒梨。他說眾生的苦樂沒有因緣，都是自然而然的。刪阇夜（Sañjaya，六師之一）是他的名字，他的母親是毗羅胝。他說眾生任憑命運，時機成熟就能得道，就像線團被投擲出去，最終會停下來一樣。他還說，八萬劫（kalpa，極長的時間單位）滿了，自然就能得道。阿耆多翅舍（Ajita Kesakambalin，六師之一）是他的名字，他穿著欽婆羅粗衣。他說眾生應該承受的苦報，現在用苦行，比如拔頭髮、熏鼻子、穿粗衣來代替，是爲了以後能夠享受涅槃（Nirvāṇa，解脫）的快樂。迦羅鳩馱（Kakuda Kātyāyana，六師之一）是他的名字，迦旃延（Kātyāyana）是他的姓氏，他說眾生既有，又沒有。尼揵陀（Nigantha，六師之一）是出家外道的通稱，他的母親是若提。他所說的都是由業力造成的，是註定的，不可更改，沒有逃避的地方。現在大士用少部分道理來駁斥他們，就像罵人是驢，未必真的有四條腿和毛茸茸的尾巴。三藏（Tripiṭaka，佛教經典的總稱）的道理沒有窮盡，與邪說相似。說它相似，是因為三藏有四門入理，六師也有四門邪計。比如富蘭那所見，沒有因，沒有果，沒有生，沒有滅。沒有生，就是不『有』；沒有滅，就是不『無』，這就是『非有非無』門。末伽梨說一切都是自然而然的，沒有造作者，這便是破因不破果，如同莊周所計的自然。這類似於空門。刪阇

【English Translation】 English version:

'Dharma' is like the perfect and immediate teaching delivered in the Tranquil Grove of the Avataṃsaka (Huayan) Sutra when the Buddha first attained enlightenment. The Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) present were like the deaf and mute, which means they 'did not see the Buddha, nor hear the Dharma.' Similarly, in the Lotus Sutra, the poor son (a metaphor for those who have not realized their own Buddha-nature) lodges in a thatched hut and only sees the servants removing excrement, but does not see his noble and distinguished father. Since they do not encounter the right conditions, they cannot see the right path, and fall into the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), similar to the heretics, unable to see the truth. All these are not sages, but are fields of compassion (objects worthy of charity). Those heretics, even those who have left home, are approximately the Six Teachers (six famous heretical teachers). I ask, since they 'do not see the Buddha, nor hear the Dharma,' from whom do they receive their teachings? Their supernatural powers and wisdom must have been learned from those Six Teachers. Why do I say this? Because the Six Teachers performed good deeds in their previous lives and later practiced heresy. Since they have not seen the Buddha or heard the Dharma, there is no other place they could have taken as their teachers. If this is the case, if their teachers are evil, how can their disciples be righteous? Why can't they also be regarded as fields of compassion and receive offerings? Pūraṇa (one of the Six Teachers) is his name, and Kāśyapa is his surname. The dharmas he speaks of are all neither arising nor ceasing. Maskarin (one of the Six Teachers) is his name, and his mother is 𤘽賒梨. He says that the suffering and happiness of sentient beings have no cause or condition, but are simply natural. Sañjaya (one of the Six Teachers) is his name, and his mother is Vīraṭī. He says that sentient beings rely on fate, and when the time is ripe, they will attain the Way, just like a ball of thread that, when thrown, will eventually come to rest. He also says that after eighty thousand kalpas (an extremely long unit of time) have passed, one will naturally attain the Way. Ajita Kesakambalin (one of the Six Teachers) is his name, and he wears a blanket of hair. He says that the suffering that sentient beings should endure can now be replaced by ascetic practices such as pulling out hair, smoking the nose, and wearing coarse clothing, so that they can enjoy the bliss of Nirvāṇa (liberation) in the future. Kakuda Kātyāyana (one of the Six Teachers) is his name, and Kātyāyana is his surname. He says that sentient beings both exist and do not exist. Nigantha (one of the Six Teachers) is a general term for renunciate heretics, and his mother is Jotī. He says that everything is caused by karma, is predetermined, cannot be changed, and there is no escape. Now the Bodhisattva refutes them with a small portion of reason, just as calling someone a donkey does not necessarily mean they have four legs and a furry tail. The principles of the Tripiṭaka (the collection of Buddhist scriptures) are inexhaustible and resemble heretical teachings. It is said to be similar because the Tripiṭaka has four gates to enter into reason, and the Six Teachers also have four gates of heretical views. For example, what Pūraṇa sees is that there is no cause, no effect, no arising, and no ceasing. No arising means not 'being'; no ceasing means not 'non-being,' which is the gate of 'neither being nor non-being.' Maskarin says that everything is natural and there is no creator, which is breaking the cause but not breaking the effect, like the naturalness conceived by Zhuang Zhou. This is similar to the gate of emptiness. Sañjaya

夜計邪因無因未詳。迦旃延計有無門。餘二所計皆是有門。故知六師亦有四執。聲聞教中明過去佛出世時人壽長短得道皆有定數。后彌勒出世人壽八萬歲時得道。余時不得故佛不出大論所彈。此與刪阇夜何異。此教又明剃髮染衣糞掃苦行與欽婆羅何異。又明施重毗尼作擯及諸遮道之罪妨于聖道。與若提子何異。亦云相似故用為彈又外道有三種。一一切智．二神通．三韋陀。於四句中各有所習。精思徹入者見心分明。各于其門辨說無盡難不可屈。即一切智外道雖有此智若未得禪定則無神力。水火山壁觸處有礙。若得禪定因發神通能停河在耳變釋為羊。手握三光口含四海。如此之力與聖不殊。是為神通外道。雖復智慧神變未能通達四韋陀論。是則星文地理醫方咒術。觸事不知多為屈滯。此則有慧無聞。若能讀四韋陀者于其道中最為上首。一切世間無不師之。十六大國敬之如佛。將此三種以約六師。一師有三三六十八外道師也。三藏亦有三種羅漢初修三種念處謂性共緣。是故得果成三羅漢。謂慧俱無礙。若約四門則有十二羅漢。一切智神通韋陀事亦相似。所以引此邪人而為折者。將恐善吉自謂我是羅漢。見真斷結得一切智。又得三明六通又精通三藏為大羅漢。豈比外道。故大士取三種六師為折。若外道三種是邪汝三豈正。心

行理外。自此之前皆名邪見。非無作故。大士知其心有伏難。故迴轉結過展轉呵之。令無所對。如此進退難責。與彼何殊。汝既同彼即因其出家。以從受學一切智等。

彼師至取食三明結成悲田可取食也。彼師所墮者即邪見六師。汝亦隨墮者。汝既師之。彼墮生死。汝亦隨墮。雖分二種生死之殊皆不見性。墮落義同。若愜俱墮同是悲田。乃可取食。

若須菩提下二問愜同邪法不。所以更此問者。當是情猶未愜。我雖不見真佛聞無作正法。而是羅漢三義具足。豈同六師是其弟子悲田取食。大士知意因重問之。汝謂是羅漢三義具足。不同六師及弟子者。何以猶具見思鄙惡之法。若有此法者即不具三義。豈是羅漢而不愜同悲田取食。文為三。一約殺賊呵．二約應供呵．三約不生呵。一約殺賊呵者。若謂是羅漢理應殺賊。何得具有見思之惑。文為二。一呵有見惑而入八難。二呵有思惟離清凈法。具此二惑何名殺賊。

若須菩提至無難初呵見惑。言邪見者是何等見。若閤中道為二諦。真諦合俗還是有見。若作三諦別無見攝。故大經云。凡夫者有。二乘者無。菩薩之人不有不無。何者凡夫不見中道起六十二見。流轉二十五有攝屬有見。二乘不見中道斷六十二見。入空屬無見攝。空對生死還是二邊。皆不入中。若

與為論許度三界見惑彼岸。奪而為語正是界外見惑。豈到見之彼岸。迷中故空見不動。不修無作道品。云何能到別見彼岸。故非殺賊。

住於八難不得無難者。八難正障見道。聲聞若有此難則不得入。菩薩不定自有為難所障。自有雖住八難巧用正觀即得無難。見於佛性。此即行於非道通達佛道。善吉雖離界內八難住于界外八難。豈得到無作見道彼岸。故須分別二種八難。一者凡夫住事八難。二者二乘住理八難。俱不得無難。善吉具二豈得無難。唯圓菩薩修中道觀。住事八難。皆得無難。故於八難自他無滯。事八難者界內八難障偏圓見道。事數如前列。今明理八難。唯障圓真。初三惡為三。有師用三空為三惡道。此未必然。菩薩亦修三空而非二乘惡道。今用三藏見修無學為三惡道。無為正位不能發心名墮惡道。乃至無學亦復如是。若入無餘永乖佛道。豈非三惡道難。菩薩不畏五逆三惡。但畏生二乘心。如大論明。大樹墮枝不宿怨鳥。四北郁單越定壽難者。四諦中滅以對北方。聲聞證滅如彼定壽。五長壽天。二乘名為凈天。若入無餘歸第一義天。豈可化也。有言二乘無餘是大滅定。經七百阿僧祇劫于其有緣佛放光照。方乃出之。始為說法。若依大論明出三界已受法性身。如是等異沈鈍難化。同長壽天。六佛前佛後二

【現代漢語翻譯】現代漢語譯本：關於爲了論證而允許度過三界見惑到達彼岸的說法。如果奪取『爲了』這個詞，那麼就成了界外的見惑。這怎麼能到達見解的彼岸呢？在迷惑之中，空見不動搖。如果不修習無作道品（anāsrava-mārga），又怎麼能到達別見（prthag-darśana）的彼岸呢？所以說，這不是殺賊（arahant）。

住在八難（aṣṭāv akṣaṇāḥ）之中，就不能得到沒有八難的狀態。八難正是障礙見道的因素。聲聞（śrāvaka）如果遇到這些困難，就無法進入見道。菩薩（bodhisattva）不一定會被這些困難所障礙，有的菩薩雖然住在八難之中，卻能巧妙地運用正觀（samyag-darśana），從而得到沒有八難的狀態，見到佛性（Buddha-dhātu）。這就是在非道（apath）上行走，通達佛道（Buddha-mārga）。善吉（Śubhākara）雖然離開了界內的八難，卻住在界外的八難之中，怎麼能到達無作見道的彼岸呢？所以需要區分兩種八難：一是凡夫（prthag-jana）住在事相上的八難，二是二乘（dvayāna）住在理上的八難。兩者都不能得到沒有八難的狀態。善吉兼具這兩種八難，怎麼能得到沒有八難的狀態呢？只有圓教菩薩修習中道觀（madhyamaka-darśana），住在事相上的八難之中，都能得到沒有八難的狀態。所以在八難之中，對於自己和他人都沒有阻礙。事相上的八難，是界內的八難，障礙偏圓見道。事相的數量如前所述。現在說明理上的八難，只障礙圓真（paripūrṇa-satya）。最初的三惡道（tri-apāya）分為三種。有的法師用三空（tri-śūnyatā）作為三惡道，這不一定正確。菩薩也修習三空，但並非二乘的惡道。現在用三藏（tri-piṭaka）的見道、修道、無學道（aśaikṣa-mārga）作為三惡道。無為（asaṃskṛta）是正確的地位，但不能發菩提心，這叫做墮入惡道。乃至無學也是如此。如果進入無餘涅槃（anupadhiśeṣa-nirvāṇa），就永遠違背了佛道，這難道不是三惡道的困難嗎？菩薩不畏懼五逆（pañcānantarya）、三惡道，只畏懼生起二乘之心，如《大智度論》（Mahāprajñāpāramitopadeśa）所說：大樹掉落的樹枝，不會有怨恨的鳥棲息。四、北郁單越（Uttarakuru）定壽難，四諦（catvāri-āryasatyāni）中的滅諦（nirodha-satya）對應北方。聲聞證得滅諦，就像北郁單越那樣壽命固定。五、長壽天（dīrghāyu-deva），二乘稱為凈天（śuddhāvāsa）。如果進入無餘涅槃，就歸於第一義天（paramārtha-satya-deva），怎麼能教化他們呢？有人說二乘的無餘涅槃是大滅定（mahā-nirodha-samāpatti），經過七百阿僧祇劫（asaṃkhyeya-kalpa），如果有緣的佛陀放光照耀，才能出來，開始為他們說法。如果依照《大智度論》所說，他們出離三界（tri-dhātu）后，已經接受了法性身（dharma-svabhāva-kāya），像這樣沉溺遲鈍，難以教化，如同長壽天。六、佛前佛後（Buddhotpāda-vikala）難，二乘之人不見佛，不聞法，不識僧（saṃgha），所以是難。

【English Translation】 English version: Regarding the statement that allowing the crossing of the afflictions of the three realms' views to reach the other shore is for the sake of argument. If the word 'for' is taken away, then it becomes the afflictions of views outside the realms. How can this reach the other shore of insight? In delusion, the view of emptiness is unmoving. If one does not cultivate the unconditioned path factors (anāsrava-mārga), how can one reach the other shore of separate views (prthag-darśana)? Therefore, it is not about killing the thief (arahant).

Dwelling in the eight difficulties (aṣṭāv akṣaṇāḥ) prevents one from attaining the state of no difficulties. The eight difficulties are precisely the obstacles to the path of seeing. If a Śrāvaka encounters these difficulties, they cannot enter the path of seeing. A Bodhisattva is not necessarily obstructed by these difficulties; some Bodhisattvas, although dwelling in the eight difficulties, can skillfully use correct contemplation (samyag-darśana) to attain the state of no difficulties and see the Buddha-nature (Buddha-dhātu). This is walking on a non-path (apath) to penetrate the Buddha-path (Buddha-mārga). Śubhākara, although having left the eight difficulties within the realms, dwells in the eight difficulties outside the realms. How can he reach the other shore of the unconditioned path of seeing? Therefore, it is necessary to distinguish between two types of eight difficulties: first, the ordinary person (prthag-jana) dwells in the eight difficulties of phenomena; second, the two vehicles (dvayāna) dwell in the eight difficulties of principle. Neither can attain the state of no difficulties. Śubhākara possesses both, so how can he attain the state of no difficulties? Only the perfect Bodhisattva, cultivating the Middle Way contemplation (madhyamaka-darśana) and dwelling in the eight difficulties of phenomena, can attain the state of no difficulties. Therefore, in the eight difficulties, there is no obstruction for oneself or others. The eight difficulties of phenomena are the eight difficulties within the realms, obstructing the partial and perfect paths of seeing. The number of phenomena is as listed before. Now, explaining the eight difficulties of principle, they only obstruct the perfect truth (paripūrṇa-satya). The initial three evil destinies (tri-apāya) are divided into three types. Some Dharma masters use the three emptinesses (tri-śūnyatā) as the three evil destinies, but this is not necessarily correct. Bodhisattvas also cultivate the three emptinesses, but they are not the evil destinies of the two vehicles. Now, the seeing path, cultivation path, and no-learning path (aśaikṣa-mārga) of the three baskets (tri-piṭaka) are used as the three evil destinies. Non-action (asaṃskṛta) is the correct position, but the inability to generate the Bodhi-mind is called falling into an evil destiny. Even the no-learner is the same. If one enters the remainderless Nirvana (anupadhiśeṣa-nirvāṇa), one will forever deviate from the Buddha-path. Is this not the difficulty of the three evil destinies? Bodhisattvas do not fear the five rebellious acts (pañcānantarya) and the three evil destinies, but only fear generating the mind of the two vehicles, as the Mahāprajñāpāramitopadeśa states: 'A branch that falls from a large tree will not harbor resentful birds.' Fourth, the difficulty of fixed lifespan in Uttarakuru, the northern continent. The cessation truth (nirodha-satya) in the Four Noble Truths (catvāri-āryasatyāni) corresponds to the north. A Śrāvaka who attains the cessation truth is like Uttarakuru, with a fixed lifespan. Fifth, the long-life heavens (dīrghāyu-deva) are called pure heavens (śuddhāvāsa) by the two vehicles. If one enters remainderless Nirvana, one returns to the heaven of ultimate truth (paramārtha-satya-deva). How can they be transformed? Some say that the remainderless Nirvana of the two vehicles is a great cessation attainment (mahā-nirodha-samāpatti). After seven hundred asamkhyeya-kalpas, if a Buddha with affinity shines light upon them, they can emerge and begin to hear the Dharma. According to the Mahāprajñāpāramitopadeśa, after leaving the three realms (tri-dhātu), they have already received the Dharma-nature body (dharma-svabhāva-kāya). Being so immersed and dull, they are difficult to transform, like the long-life heavens. Sixth, the difficulty of before or after a Buddha's appearance (Buddhotpāda-vikala). People of the two vehicles do not see the Buddha, do not hear the Dharma, and do not recognize the Sangha (saṃgha), so it is a difficulty.

乘入觀見真。出觀緣俗不見中理。即佛前佛後。七世智辨聰。外道不見真理而發見慧名世智辨聰。二乘未見中道發無漏慧是為世智辨聰。八盲聾瘖啞。二乘之人無菩薩根。雖得六通不見十界之色如盲。不聞十界之聲如聾。不能以一音隨類得解如啞。如此八難甚於事難。善吉既不能住事理之難得於無難自他無滯。而住此理難障見中道。何猶得到見之彼岸。同於煩惱離清凈法。二呵猶有思惟。然煩惱名通上已屬見。今宜屬思。善吉具有變易煩惱心與此合。故言同於煩惱。如大論明。結使有二。一共二乘斷二不共斷。不共斷者迦葉等所不能斷。故聞迦羅女琴不能自安。離清凈法者離於自性清凈心法。凡夫具惑遇緣猶能求清凈法。二乘執證畢竟不求迷心中理。即是永離清凈法也。是則思惑猶存云何自謂為殺賊耶。

汝得至惡道二呵非應供。善吉謂得無諍三昧是良福田。一切眾生亦得是定何以言非應供良福田。根本禪定四無量心無諍等定眾生久劫亦經得之。故大經云凡夫皆有初地味禪。問善吉既修觀練薰脩得無諍定。眾生無此云何說言亦得此定。答觀練薰脩皆因根本。今乃一往以此徴之且言皆得。複次諸六師等皆得深禪並有慈心。從禪定起。香涂刀割心無異念。此與善吉無諍何殊。其施汝者不名福田者。眾生亦得是定。有

【現代漢語翻譯】現代漢語譯本：進入觀照就能見到真理。離開觀照，執著於世俗的因緣，就不能見到中道的真理。這就像佛陀住世之前和佛陀涅槃之後一樣。即使有七世的智慧和辯才，外道也無法見到真理，他們所發的智慧只能稱為世俗的智慧和辯才。二乘之人沒有見到中道，所發的無漏智慧也只是世俗的智慧和辯才。八難指的是盲、聾、瘖啞等。二乘之人沒有菩薩的根性，即使得到了六神通，也看不到十法界中的種種色相，如同盲人；聽不到十法界中的種種聲音，如同聾子；不能用一種聲音隨著不同眾生的根性而使他們得到理解，如同啞巴。這八種障礙比世間的事難還要嚴重。善吉既然不能安住於事和理的障礙，從而得到沒有障礙的境界，自身和他人都不會有滯礙。然而，安住于這種理的境界，反而會障礙見到中道。這樣又怎麼能到達見道的彼岸呢？這和煩惱一樣，是遠離清凈之法。兩次呵斥都與思惟有關。然而，煩惱這個名稱，前面已經歸屬於見惑了，現在應該歸屬於思惑。善吉具有變易煩惱的心，與思惑相合，所以說和煩惱一樣。正如《大智度論》所說，結使有兩種：一種是二乘之人共同斷除的，一種是不共同斷除的。不共同斷除的，是像迦葉等人都不能斷除的。所以聽到迦羅女彈琴，就不能自安。遠離清凈之法，就是遠離自性清凈心法。凡夫雖然具有迷惑，但遇到因緣還能尋求清凈之法。二乘之人執著于證悟，最終不再尋求迷失的中道真理，這就是永遠遠離清凈之法。這樣看來，思惑仍然存在，又怎麼能自稱為殺賊呢？你得到的是惡道，兩次呵斥你不是應供之人。善吉認為得到無諍三昧是良田福地。一切眾生也能得到這種禪定，為什麼說你不是應供之人，不是良田福地呢？根本禪定、四無量心、無諍等禪定，眾生經過長久的時間也能得到。所以《大般涅槃經》說，凡夫都有初禪的滋味。問：善吉既然通過觀、練、薰、修而得到無諍定，眾生沒有經過這些，為什麼說也能得到這種禪定呢？答：觀、練、薰、修都是以根本為基礎的。現在只是一種概括的說法，所以說都能得到。再者，六師外道等都能得到深禪，並且有慈悲心。從禪定中出來，即使用香塗抹刀割，心中也沒有不同的念頭。這和善吉的無諍三昧有什麼區別呢？供養你的人不能稱為福田，因為眾生也能得到這種禪定。

【English Translation】 English version: Entering into contemplation allows one to see the truth. Leaving contemplation and clinging to worldly causes and conditions prevents one from seeing the truth of the Middle Way. This is like the time before the Buddha appeared in the world and after the Buddha's Nirvana. Even with the wisdom and eloquence of seven lifetimes, non-Buddhists cannot see the truth; their wisdom can only be called worldly wisdom and eloquence. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) who have not seen the Middle Way, their wisdom of non-outflows (anāsrava-jñāna) is also just worldly wisdom and eloquence. The Eight Difficulties (aṣṭāv akṣaṇāḥ) refer to being blind, deaf, mute, etc. Those of the Two Vehicles do not have the roots of a Bodhisattva. Even if they attain the Six Supernormal Powers (ṣaṭ abhijñāḥ), they cannot see the various forms and appearances in the Ten Realms (daśa-dhātu), like a blind person; they cannot hear the various sounds in the Ten Realms, like a deaf person; they cannot use one sound to make different beings understand according to their respective natures, like a mute person. These eight obstacles are more serious than worldly difficulties. Since Śubhakīrti (善吉) cannot abide in the difficulties of phenomena and principle, thereby attaining a state without obstacles, neither he nor others will have any hindrance. However, abiding in this state of principle will obstruct seeing the Middle Way. How can one then reach the other shore of seeing the Way? This is the same as afflictions (kleśa), being far from pure Dharma. The two rebukes are related to thinking. However, the name 'affliction' has already been attributed to the afflictions of view (dṛṣṭi-kleśa) earlier; now it should be attributed to the afflictions of thought (bhava-kleśa). Śubhakīrti (善吉) has the mind of changeable afflictions (vikṣepa-kleśa), which combines with the afflictions of thought, so it is said to be the same as afflictions. As the Mahāprajñāpāramitopadeśa (大智度論) explains, there are two types of fetters (saṃyojana): one that the Two Vehicles commonly sever, and one that they do not commonly sever. The ones that are not commonly severed are those that even Kāśyapa (迦葉) and others cannot sever. That is why they cannot find peace when they hear the music of the Kālakarṇī (迦羅女) lute. Being far from pure Dharma means being far from the Dharma of the self-nature pure mind (svabhāva-viśuddha-citta). Although ordinary people have delusions, they can still seek pure Dharma when they encounter conditions. Those of the Two Vehicles cling to their attainment and ultimately do not seek the lost truth of the Middle Way, which is to be forever far from pure Dharma. In this case, the afflictions of thought still exist, so how can one call oneself a 'thief slayer' (arihant)? You have attained an evil path, and twice I rebuke you as not worthy of offerings. Śubhakīrti (善吉) thinks that attaining the Non-Contention Samādhi (arana-samādhi) is a field of merit. All beings can also attain this samādhi, so why do you say that he is not worthy of offerings, not a field of merit? Fundamental dhyāna (mūla-dhyāna), the Four Immeasurables (catasro apramāṇāḥ), the Non-Contention Samādhi, etc., beings can also attain them after a long time. Therefore, the Mahāparinirvāṇa-sūtra (大般涅槃經) says that ordinary people all have the taste of the first dhyāna. Question: Since Śubhakīrti (善吉) attained the Non-Contention Samādhi through contemplation, practice, and cultivation, and beings have not gone through these, why do you say that they can also attain this samādhi? Answer: Contemplation, practice, and cultivation are all based on the fundamental. Now, it is just a general statement, so it is said that they can all attain it. Furthermore, the Six Non-Buddhist Teachers (ṣaṭ tīrthika) and others can all attain deep dhyāna and have compassion. When they arise from dhyāna, even if they are smeared with fragrance and cut with a knife, there are no different thoughts in their minds. What is the difference between this and Śubhakīrti's (善吉) Non-Contention Samādhi? Those who make offerings to you cannot be called a field of merit, because beings can also attain this samādhi.

見思砂鹵不名福田。汝還得是定亦具見思砂鹵。何得施汝獨是福田。供養汝者墮三惡道者。供養小乘人天報竟。過緣還發小乘之業。入見修無學三惡道中又云供養小乘。后縱發心不信于大。多生誹謗。墮三惡道。如勝意執小謗大生身而墮經劫受苦。此乃罪因何謂應供。

為與至取食。三呵非不生。眾魔者樂生死。若與魔同即同生死何謂不生。為與等者有二義。一約自行二約化他。自行者魔與善吉俱樂生死。雖有為無為不同俱不見性。如作物相似。故言一手。二化他者。如大品說。菩薩行般若時魔來教云。汝何不學須陀洹乃至支佛。今謂二乘亦教眾生修行己法。引接義同故言一手。侶謂伴侶志友為義。勞者俱有塵勞潤業事同。又解勞者堅也。俱染生死執因難轉故言勞侶。汝與等者魔具八萬四千塵勞。汝亦具有故言等也。又具界外八萬四千。於一切至怨心者如犯王法。有力不救怨之大也。二乘自免不濟眾生。恣其輪迴怨之大矣。又如群賊閹人。二乘亦爾。壞人善根斷佛種子。故言而有怨心。又害眾生法身慧命及善法眷屬。所謂害智度母善權父法喜妻善心男慈悲女。豈非善法之大怨也。謗諸佛者。謗有二義。一增二損。佛無生死病惱等患。而言有者即增謗也。佛身常住功德智慧湛然具足。而言無者即損謗也。如下文呵

【現代漢語翻譯】現代漢語譯本執著于見思惑（見解和思惑，是佛教中兩種根本的煩惱）的沙門，不能稱為福田（可以種福報的田地）。你如果也同樣具有見思惑，為什麼供養你就能成為福田？供養你的人會墮入三惡道（地獄、餓鬼、畜生道）。供養小乘（聲聞、緣覺）修行者，只能得到人天福報，福報享盡后，還會引發過去的小乘業力，墮入見道、修道、無學道的三惡道中。又說供養小乘，以後即使發菩提心，也不相信大乘佛法，多生誹謗，墮入三惡道。如同勝意比丘執著于小乘，誹謗大乘，生身墮入地獄，經歷漫長的劫數受苦。這是罪惡的根源，怎麼能說是應供（值得供養）呢？

爲了給予乃至取食，三次呵斥，並非沒有原因。眾魔喜歡生死輪迴，如果與魔相同，就等同於生死輪迴，怎麼能說是不生不滅呢？爲了與二乘人相同，有兩種含義：一是就自身修行而言，二是就教化他人而言。就自身修行而言，魔與善吉（指二乘人）都沉溺於生死輪迴，雖然有為法和無為法不同，但都沒有見到自性。就像做出的東西相似，所以說『一手』。就教化他人而言，如《大品般若經》所說，菩薩在行般若波羅蜜時，魔會來教導說：『你為什麼不學須陀洹（小乘初果）乃至辟支佛（緣覺）？』現在說二乘人也教導眾生修行自己的法門，引導接引的意義相同，所以說『一手』。『侶』是指伴侶、志同道合的朋友。『勞』是指都有塵勞煩惱，潤澤業力的事相同。又解釋『勞』是堅固的意思，都染著生死，執著于因難以轉變，所以說是『勞侶』。你與二乘人相同，魔具有八萬四千種塵勞煩惱，你也有，所以說是『等』。又具有界外八萬四千種煩惱。對於一切眾生都懷有怨恨之心，就像觸犯了王法，有能力卻不救助，怨恨之大啊！二乘人只求自度，不救濟眾生，任憑他們輪迴，怨恨之大啊！又像一群強盜和被閹割的人，二乘人也是這樣，破壞人的善根，斷滅佛的種子，所以說懷有怨恨之心。又傷害眾生的法身慧命以及善法眷屬，所謂傷害智慧之母、善巧方便之父、法喜之妻、善心之男、慈悲之女，難道不是善法的大怨家嗎？誹謗諸佛，誹謗有兩種含義：一是增加，二是減少。佛沒有生死病惱等患，卻說有，這就是增加誹謗。佛身常住，功德智慧圓滿具足，卻說沒有，這就是減少誹謗。如下文呵斥。

【English Translation】 English version Shramanas (ascetics) attached to the 'seeing' and 'thinking' delusions (two fundamental afflictions in Buddhism) are not worthy of being called 'fields of merit' (fields where good fortune can be cultivated). If you also possess these 'seeing' and 'thinking' delusions, why would offering to you become a 'field of merit'? Those who offer to you will fall into the three evil realms (hell, hungry ghosts, animal realm). Offering to practitioners of the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna) only results in human and heavenly rewards. Once these rewards are exhausted, past Small Vehicle karma will be triggered, causing one to fall into the three evil realms of the Path of Seeing, Path of Cultivation, and Path of No More Learning. Furthermore, it is said that offering to the Small Vehicle, even if one later develops Bodhicitta (the aspiration for enlightenment), one will not believe in the Great Vehicle (Mahāyāna) and will slander it in many lifetimes, falling into the three evil realms. Like the Bhikṣu (monk) Superior Intent, who clung to the Small Vehicle and slandered the Great Vehicle, he fell into hell in this very life and suffered for countless kalpas (eons). This is the root of sin; how can it be called worthy of offerings?

There is a reason for the three rebukes, 'for giving, even for taking food.' The demons delight in the cycle of birth and death. If one is the same as the demons, one is the same as the cycle of birth and death. How can one say there is no birth? 'For being the same as' the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) has two meanings: one regarding self-cultivation, and the other regarding teaching others. Regarding self-cultivation, demons and the virtuous ones (referring to those of the Two Vehicles) both revel in the cycle of birth and death. Although conditioned and unconditioned dharmas (phenomena) are different, neither sees their own nature. It is like making similar things, hence the saying 'one hand.' Regarding teaching others, as the Mahāprajñāpāramitā Sūtra says, when a Bodhisattva (enlightenment being) practices Prajñāpāramitā (perfection of wisdom), demons come and teach, 'Why don't you learn to be a Śrotāpanna (stream-enterer, the first fruit of Arhatship) or even a Pratyekabuddha (solitary Buddha)?' Now it is said that the Two Vehicles also teach beings to cultivate their own Dharma (teachings), and the meaning of guiding and receiving is the same, hence the saying 'one hand.' 'Companion' refers to a partner, a like-minded friend. 'Labor' refers to both having defilements and the same matter of moistening karmic forces. Another explanation of 'labor' is firmness. Both are stained by birth and death, clinging to the cause and being difficult to transform, hence the saying 'laboring companions.' You are the same as the Two Vehicles; demons have eighty-four thousand defilements, and you also have them, hence the saying 'equal.' Furthermore, they possess eighty-four thousand defilements beyond the realms. Having resentment towards all beings is like violating the law of the king. Having the ability but not helping is the greatest resentment! The Two Vehicles only seek self-liberation and do not save beings, letting them transmigrate, which is the greatest resentment! Also, like a group of robbers and eunuchs, the Two Vehicles are also like this, destroying people's roots of goodness and cutting off the seeds of Buddhahood, hence the saying of having resentment. Furthermore, they harm beings' Dharma body and wisdom life, as well as virtuous Dharma relatives, so-called harming the mother of wisdom, the father of skillful means, the wife of Dharma joy, the son of virtuous mind, and the daughter of compassion. Are they not the great enemies of virtuous Dharma? Slandering all Buddhas has two meanings: increasing and decreasing. Buddhas do not have the suffering of birth, death, sickness, and affliction, but to say they do is to increase slander. The Buddha's body is permanent, and their merits and wisdom are complete and perfect, but to say they are not is to decrease slander. As the following text rebukes.

阿難云勿謗如來。如來身者金剛之體諸惡永盡眾善普會。何疾何惱。毀於法者若定說有作之法即毀無作法也。又法即法性不可說示。若言有者即是毀損。金剛般若云若言有所說者則為謗佛。不解我說故。真諦三藏明四謗。即是小乘四門四句說法。為說謗大乘法也。若於眾生有怨謗佛毀法名大惡業。別惑能潤受變易生。生死浩然何名不生。不入眾數者若有此障即不入圓教賢聖之數。此教鐵輪六根互用。二乘所無寧得在數。終不得滅度者。計有小乘滅度終不能得常樂涅槃。即是變易生死未滅何名滅度。故法華云但離虛妄名為解脫。其實未得一切解脫。佛說是人未得滅度。斯人未得無上道。故汝今執證終不能得大涅槃滅。即非不生那得自謂是不生也。則無羅漢三義與彼魔外有何等異。何得不愜同於悲田而取食也。世人不深得經意多疑此解。至法華方顯。故四大聲聞自嘆云。我等今者真阿羅漢。于諸世間應受供養。此方悟昔凈名彈斥。時我至其舍。三善吉置缽。自愜不知聖法又非聖人。又我實斷三界惑盡豈得頓同魔外。進退思惟俱不能作悲敬取食。迷悶失厝不知何答。便棄缽而去。

時我世尊聞此忙然者。自述迷惑驚疑不解。何者三藏唯說生滅拙度未曾聞佛無作四諦。無智不解是故忙然。不識是何言不知以何答者。不識

【現代漢語翻譯】現代漢語譯本阿難說：『不要誹謗如來（Tathagata，佛的稱號之一）。如來的身體是金剛之體，一切惡業永遠斷盡，一切善業普遍彙集，怎麼會有疾病和煩惱呢？』誹謗佛法的人，如果一定說有造作之法，那就是誹謗無作之法。而且，法即是法性，不可言說示現。如果說『有』，那就是毀損。《金剛般若經》（Vajracchedika Prajnaparamita Sutra）說：『如果說如來有所說法，那就是誹謗佛，因為不瞭解我所說的。』真諦三藏（Paramartha）闡明四種誹謗，即是小乘四門四句的說法，是爲了說明誹謗大乘佛法。如果對眾生有怨恨，誹謗佛，毀壞佛法，這是極大的惡業。別惑能夠滋潤，承受變易生死。生死如此廣闊無邊，怎麼能說是不生呢？不入眾數的人，如果存在這種障礙，就不能進入圓教賢聖之列。圓教的鐵輪能使六根互用，這是二乘所沒有的，怎麼能在圓教之列呢？最終不能得到滅度的人，如果執著于小乘的滅度，最終不能得到常樂涅槃（Nirvana，寂滅）。這就是變易生死沒有滅盡，怎麼能說是滅度呢？所以《法華經》（Lotus Sutra）說：『僅僅離開虛妄，才能稱為解脫，其實並沒有得到一切解脫。』佛說這種人沒有得到滅度，這種人沒有得到無上道。所以你現在執著于證果，最終不能得到大涅槃（Mahaparinirvana，大寂滅）。既然不是不生，又怎麼能自稱是不生呢？這樣就和羅漢（Arhat，阿羅漢）的三種意義相違背，和那些魔外有什麼區別呢？怎麼能不符合悲田，而接受供養呢？世人不深入瞭解經文的含義，大多懷疑這種解釋。到了《法華經》才顯現出來。所以四大聲聞（Sravaka，聽聞佛法而悟道的弟子）自嘆說：『我們現在才是真正的阿羅漢，在世間應該接受供養。』這才醒悟到過去維摩詰（Vimalakirti）的彈斥。當時我到他的住所，三善吉把缽放下。自以為滿足，不知道聖法，又不是聖人。而且我確實斷盡了三界的迷惑，怎麼能一下子和魔外相同呢？進退思量，都不能做出悲敬取食的舉動。迷悶失措，不知道如何回答，便丟下缽離開了。當時我世尊聽到這種忙亂的樣子，是自述迷惑驚疑不解。為什麼呢？因為三藏只說生滅的拙劣之法，沒有聽聞過佛的無作四諦。沒有智慧，不理解，所以忙亂。不認識這是什麼言論，不知道用什麼來回答。

【English Translation】 English version Ananda said, 'Do not slander the Tathagata (one of the titles of the Buddha). The Tathagata's body is of diamond substance, all evils are forever exhausted, and all virtues universally assemble. How could there be sickness or affliction?' Those who slander the Dharma, if they insist on the existence of conditioned dharmas, are slandering unconditioned dharmas. Moreover, Dharma is Dharma-nature, which cannot be spoken or shown. If one says 'it exists,' that is defamation. The Vajracchedika Prajnaparamita Sutra says, 'If one says that the Tathagata has spoken any Dharma, that is slandering the Buddha, because they do not understand what I say.' Paramartha Tripiṭaka clarifies the four slanders, which are the four doors and four phrases of the Hinayana teachings, used to explain the slander of Mahayana Dharma. If one harbors resentment towards sentient beings, slanders the Buddha, and destroys the Dharma, this is a great evil karma. Separate delusions can nourish and undergo the change and birth. Samsara (birth and death) is so vast and boundless, how can one say it is non-birth? Those who do not enter the assembly, if they have this obstacle, cannot enter the ranks of the wise and holy of the perfect teaching. The iron wheel of the perfect teaching enables the six senses to function interchangeably, which the Two Vehicles (Hinayana and Pratyekabuddhayana) do not have. How can they be in the assembly of the perfect teaching? Those who ultimately cannot attain liberation, if they cling to the liberation of the Hinayana, will ultimately not attain the eternal bliss of Nirvana. This is because the change and birth have not been extinguished. How can it be called liberation? Therefore, the Lotus Sutra says, 'Only by leaving behind falsehood can it be called liberation, but in reality, one has not attained complete liberation.' The Buddha said that such a person has not attained liberation, and has not attained the unsurpassed path. Therefore, if you now cling to the attainment of fruition, you will ultimately not attain the Great Nirvana. Since it is not non-birth, how can you claim to be non-birth? This contradicts the three meanings of an Arhat, so how are you different from those demons and heretics? How can you not conform to the field of compassion and accept offerings? People do not deeply understand the meaning of the scriptures and often doubt this explanation. It is only revealed in the Lotus Sutra. Therefore, the four great Sravakas lamented, 'We are now truly Arhats, and we should receive offerings in the world.' Only then did they realize the past rebuke of Vimalakirti. At that time, when I went to his residence, Subhuti placed his bowl down. He was self-satisfied, not knowing the holy Dharma, and not being a sage. Moreover, I have indeed cut off all the delusions of the three realms. How can I suddenly be the same as demons and heretics? Thinking back and forth, I could not bring myself to act with compassion and respect to take food. Confused and at a loss, not knowing how to answer, I threw down my bowl and left. At that time, when I, the World Honored One, heard this flustered state, it was a self-description of confusion, doubt, and incomprehension. Why? Because the Tripiṭaka only speaks of the crude methods of birth and death, and has not heard of the Buddha's unconditioned Four Noble Truths. Lacking wisdom and understanding, hence the fluster. Not recognizing what these words are, and not knowing what to answer with.

所說皆詮圓理。不知佛法權實開遮。是故不知以何答也。便置缽欲出其舍者。既不成敬不愜同悲。離此二途更無取法。所以置缽出舍而去。

維摩詰下四凈名安慰。善吉自恃解空無所畏難。故因乞食慾觀其神智利用。若何彼問忙然莫知自處。然凈名詰問。本欲折其滯空示未聞法。非為惜食故以惱之。所以安慰令其取缽。文為三。一慰問二善吉答三重慰解釋。初言取缽勿懼者既不頓同六師但有滯空之過。何得心驚自鄙迷悶若斯。言佛所作化人以是事詰者。即是法身起應而以此詰。豈得有懼。化事即空。既解空第一空中無人。何得為懼。

我言不也二善吉答。以解空之心聞如化之說。心小醒悟怖畏稍除故言不也。

維摩詰下三重慰解釋文為三。一正安慰。二解釋。三重辨。初言一切諸法如幻化相。汝今不應有所懼也。此用通教幻化安慰令不懼。故善吉折法空觀入則無憂。出聞異說。心便動變故用幻化即空安慰。所以至所懼二解釋者。上來言說同一切法。幻化即空。若得即空文字不著則心無驚懼。何以至法也三重辨文字性離。不在自他四句。即字是性。性本不有故言性離。則是不思議解脫。何得於解脫中而生驚懼。

維摩至眼凈五明時眾得益。法眼凈者悟即空理入于見道名法眼凈。須用通教解釋意

【現代漢語翻譯】現代漢語譯本：所說的都詮釋了圓滿的道理。但是（你）不瞭解佛法中權巧和真實的教義，以及開顯和遮藏的運用。因此不知道用什麼來回答（維摩詰）。於是放下缽，想要離開他的住所。這樣既不恭敬，也不符合同體的悲心。離開這兩種途徑，就沒有可以採取的方法了。所以（善吉）放下缽，離開住所而去。

維摩詰用四種清凈之法來安慰善吉（Sariputra，舍利弗）。善吉自恃對空性的理解，沒有什麼可以畏懼和為難的。所以藉著乞食的機會，想要觀察維摩詰的神通智慧和運用。如果維摩詰問他，他卻茫然不知所措。然而，維摩詰詰問的目的，本來是要折服他執著于空性的偏見，顯示他未曾聽聞的佛法，而不是爲了吝惜食物而困擾他。所以安慰他，讓他拿回缽。文分為三部分：一是慰問，二是善吉回答，三是維摩詰的重重安慰和解釋。首先說『拿回缽，不要害怕』，因為（善吉）不是完全同於六師外道，只是有執著于空性的過失，怎麼會如此心驚、自卑、迷悶呢？說『佛所作的化人，用這件事來詰問』，就是法身起應化身，而用這件事來詰問，怎麼會有什麼可怕的呢？化現的事情本來就是空。既然理解空性第一，空中無人，又有什麼可怕的呢？

我回答『不是的』，這是善吉的回答。用理解空性的心，聽聞如幻化的說法，心中稍微醒悟，恐懼稍微消除，所以說『不是的』。

維摩詰的重重安慰和解釋，文分為三部分：一是正式的安慰，二是解釋，三是辨析。首先說『一切諸法如幻化之相，你現在不應該有所害怕』。這是用通教的幻化來安慰，讓他不要害怕。所以善吉執著於法空的觀想，進入時沒有憂慮，出來聽到不同的說法，心就動搖變化。所以用幻化即空來安慰。至於『所害怕的』，這是第二重解釋，是說上來說的同於一切法，幻化即空。如果能夠理解即空，文字不執著，那麼心中就沒有驚懼。為什麼會到法呢？第三重辨析文字的自性是遠離的，不在自身和他身的四句之中。即文字就是自性，自性本來就沒有，所以說自性是遠離的。這就是不可思議的解脫，怎麼能在解脫中產生驚懼呢？

維摩詰說到眼凈，五百明時的人都得到了利益。法眼清凈，就是領悟了即空的道理，進入了見道，叫做法眼清凈。需要用通教來解釋這個意思。

【English Translation】 English version: All that was said expounded the perfect principle. However, (you) do not understand the expedient and real teachings of the Buddha-dharma, as well as the application of opening and concealing. Therefore, you do not know how to answer (Vimalakirti). Thereupon, (he) put down his bowl, wanting to leave his dwelling. This is neither respectful nor in accordance with the compassion of oneness. Apart from these two paths, there is no method to take. Therefore, (Sariputra) put down his bowl and left the dwelling.

Vimalakirti uses four kinds of purity to comfort Sariputra (Sariputra, 舍利弗). Sariputra relies on his understanding of emptiness, with nothing to fear or be troubled by. Therefore, taking the opportunity of begging for food, he wants to observe Vimalakirti's supernatural powers, wisdom, and application. If Vimalakirti asks him, he would be at a loss and not know what to do. However, Vimalakirti's questioning was originally intended to subdue his attachment to emptiness, showing him the Dharma he had not heard, not to trouble him for the sake of being stingy with food. Therefore, he comforts him, asking him to take back his bowl. The text is divided into three parts: first, consolation; second, Sariputra's answer; and third, Vimalakirti's repeated consolation and explanation. First, he says, 'Take back the bowl, do not be afraid,' because (Sariputra) is not completely the same as the six heretical teachers, but only has the fault of being attached to emptiness. How could he be so frightened, self-deprecating, and confused? Saying 'The transformation body made by the Buddha uses this matter to question,' means that the Dharmakaya arises as a response body and uses this matter to question. How could there be anything to fear? The manifested things are originally empty. Since he understands emptiness as the foremost, and there is no one in emptiness, what is there to fear?

I answered 'No,' this is Sariputra's answer. Using the mind that understands emptiness, hearing the saying of illusion, the mind slightly awakens, and the fear slightly diminishes, so he says 'No'.

Vimalakirti's repeated consolation and explanation, the text is divided into three parts: first, formal consolation; second, explanation; and third, analysis. First, he says, 'All dharmas are like illusory appearances, you should not be afraid now.' This uses the illusion of the common teaching to comfort him, so that he will not be afraid. Therefore, Sariputra is attached to the contemplation of the emptiness of dharmas. When entering, there is no worry, but when coming out and hearing different sayings, the mind wavers and changes. Therefore, he uses the illusion of emptiness to comfort him. As for 'what is feared,' this is the second explanation, saying that what was said above is the same as all dharmas, illusion is emptiness. If one can understand emptiness, and not be attached to words, then there will be no fear in the mind. Why does it come to Dharma? The third analysis is that the nature of words is detached, not in the four phrases of self and other. That is, words are nature, and nature originally does not exist, so it is said that nature is detached. This is inconceivable liberation, how can fear arise in liberation?

Vimalakirti speaks of the purity of the eye, and the five hundred Ming-shi people all benefited. The purity of the Dharma eye is the realization of the principle of emptiness, entering the path of seeing, called the purity of the Dharma eye. It is necessary to use the common teaching to explain this meaning.

在此也。

故我不任詣彼問疾。四結辭不堪。彼其兩問窮斥忙然不知。豈敢傳旨詣彼問疾。

維摩經略疏卷第四大正藏第 38 冊 No. 1778 維摩經略疏

維摩經略疏卷第五(小卷十四)

天臺沙門湛然略

弟子品之五

佛告富樓那五命富樓那文亦二。一命問疾二辭不堪。所以次命者以弟子中說法第一。富樓那是姓從姓立名此云善知識。彌多羅尼即是母名。此云滿愿。滿愿所生故言子也。所以加母名者恐表異同名也。但法華至下根方得授記。而今先命者或是隨近或是機便故先命也。何者既有辨才莊嚴文辭利用。有所言說悅可物心。若遣傳旨眾情彌仰。故先命也。如佛說大品唯命身子善吉及富樓那轉說般若。大論具有料簡深求其致。乃至成前五種利益可知。

富樓那下二奉辭不堪文為四。一辭不堪．二述不堪之由．三正述不堪之事．四結成不堪。初奉辭者。良以往昔說法乖機致被呵折。故不堪傳至聖之旨。

所以至說法二明不堪之由。由於往昔樹下為新學比丘說法。樹下是標其說法處。或有所表類身子可知。新學者是三乘初心。然諸比丘機在於大。不審諦觀妄為說小。雖不云說法之語尋經可知。文云欲行大道勿示小逕。小逕即是小乘所行之處。此乖

【現代漢語翻譯】現代漢語譯本：

在此處。所以我不能前去問候他的疾病。四種原因導致我無法勝任。他兩次提問都窮盡了對方的言辭，使對方忙亂而不知所措。我怎敢傳達佛的旨意前去問候他的疾病？

《維摩經略疏》卷第四大正藏第 38 冊 No. 1778 《維摩經略疏》

《維摩經略疏》卷第五(小卷十四)

天臺沙門湛然略

弟子品之五

佛告訴富樓那（Purna，意為滿愿），『五命富樓那』這段文字也有兩層含義：一是命令他去問候疾病，二是推辭說自己不堪勝任。之所以接下來命令富樓那，是因為他在弟子中說法第一。富樓那是他的姓，根據姓氏立名，這裡稱他為善知識（kalyāṇa-mitra，意為良師益友）。彌多羅尼（Mitraṇī）是他的母親的名字，這裡意為滿愿。因為是滿愿所生，所以稱為子。之所以加上母親的名字，是爲了表明他和同名的人有所區別。只是在《法華經》中，直到下根器的人才能得到授記。而現在先命令富樓那，或許是隨順當前的機緣，或許是應機而動，所以先命令他。因為他既有辯才，又擅長運用華麗的辭藻，善於言說，能使聽者心悅誠服。如果派他去傳達佛的旨意，眾人的敬仰之情會更加深厚，所以先命令他。正如佛說《大品般若經》時，只命令舍利弗（Śāriputra）、善吉（Subhūti）和富樓那轉述般若（Prajñā，意為智慧）。《大智度論》對此有詳細的分析，深入探求其中的道理，乃至成就前述的五種利益，是可以理解的。

『富樓那下二奉辭不堪』這段文字分為四個部分：一是推辭不堪勝任，二是陳述不堪勝任的理由，三是正式陳述不堪勝任的事情，四是總結說明不堪勝任。首先是推辭，因為以往說法不契合聽眾的根機，以致遭到呵斥，所以不敢傳達至聖的旨意。

『所以至說法二明不堪之由』，說明不堪勝任的理由。由於以往在樹下為新學的比丘說法。『樹下』是標明他說法的地點，或許有所表徵，類似於舍利弗的情況是可以理解的。『新學者』是三乘（triyāna）的初學者。然而這些比丘的根機在於大乘（mahāyāna），沒有仔細觀察，就妄自為他們說小乘（hināyāna）的法。雖然沒有明確說說法的內容，但從經文的上下文可以推知。經文中說：『想要行走大道，不要指示小路。』小路就是小乘所行之處，這不契合。

【English Translation】 English version:

Here. Therefore, I am not fit to go and inquire after his illness. Four reasons make me incapable. He has twice questioned and exhausted the other's words, leaving them flustered and at a loss. How dare I convey the Buddha's message to inquire after his illness?

Vimalakīrti-nirdeśa-sūtra, Abridged Commentary, Volume 4 Taishō Tripiṭaka, Volume 38, No. 1778, Vimalakīrti-nirdeśa-sūtra, Abridged Commentary

Vimalakīrti-nirdeśa-sūtra, Abridged Commentary, Volume 5 (Small Volume 14)

Abridged by Śramaṇa Zhanran of Tiantai

Chapter 5: Disciples

The Buddha told Purna (meaning 'full of wishes'): 'The phrase 'ordering Purna five times' has two meanings: first, ordering him to inquire after the illness; second, declining that he is incapable.' The reason for ordering Purna next is that he is the foremost in expounding the Dharma among the disciples. Purna is his surname, and the name is based on the surname, here called 'good friend' (kalyāṇa-mitra). Mitraṇī is his mother's name, meaning 'full of wishes.' Because he was born of 'full of wishes,' he is called a son. The reason for adding the mother's name is to distinguish him from others with the same name. However, in the Lotus Sutra, only those with inferior faculties receive predictions. The reason for ordering Purna first now may be due to the immediate opportunity or the convenience of the situation. Because he has eloquence, adorns his words, and is skilled in speech, he can delight people's hearts. If he is sent to convey the Buddha's message, the reverence of the people will be even greater, so he is ordered first. Just as when the Buddha spoke the Great Perfection of Wisdom Sutra, he only ordered Śāriputra, Subhūti, and Purna to explain Prajñā (wisdom). The Treatise on the Great Perfection of Wisdom has a detailed analysis, deeply exploring the reasons, and achieving the aforementioned five benefits is understandable.

The passage 'Purna declines with two reasons' is divided into four parts: first, declining that he is incapable; second, stating the reasons for his incapability; third, formally stating the matters he is incapable of; and fourth, concluding that he is incapable. The first is the declination, because in the past his Dharma expositions did not suit the audience's faculties, leading to reprimands, so he dares not convey the message of the most holy.

'The reason for explaining the incapability in the second part' explains the reasons for his incapability. Because in the past he expounded the Dharma to newly learning monks under a tree. 'Under a tree' marks the place where he expounded the Dharma, perhaps with some symbolism, similar to the case of Śāriputra. 'Newly learning' refers to beginners in the three vehicles (triyāna). However, these monks' faculties were inclined towards the Mahāyāna (great vehicle), and without careful observation, he presumptuously expounded the Dharma of the Hīnayāna (small vehicle) to them. Although the content of the Dharma exposition is not explicitly stated, it can be inferred from the context of the sutra. The sutra says: 'If you want to walk the great path, do not show the small path.' The small path is the path of the Hīnayāna, which is not suitable.

大機致被彈斥。不堪之由由乖機也。時維摩詰下三正述被彈之事。文為七。一呵說法失機．二結過．三凈名入定如諸比丘．四諸比丘心志開發．五凈名為說法．六諸比丘得不退轉．七富樓那敬攝。初文為四。一呵不觀本心．二呵不知心念．三呵不觀根源．四呵不觀樂欲。此四呵者義推即是用大乘四悉。一不知本心即自性清凈心。即第一義。大經云正因佛性眾生心是。二不知心念即為人也。人有種種念修不同。故法華云念何事修何事。三不知根源即對治也。根利有遮現不開發。若對治破遮利用即發。四不知欲即世界。若樂聞大即便為說一切法。皆以世間名字而分別之。但四悉次第第一義在後。今反在前者討本故也。滿愿不以四悉故有差機之失。初呵不知本心者。夫欲說法必須審諦。若不入定則不見根緣致有差機之過。所以呵不先入定觀比丘心故不見其久已發大妄說小乘第一義也。問入何等定能知根緣。答定有八種。前六不知后二能知。一者外道根本闇證本非照機。若入此定則不能知。二者凡夫外道若斷障通無知。雖得他心入定止能知他心念。亦不知根。三者三藏慧解脫人得有作四諦中八種之定。此本緣理亦不能照機。四者此教俱解脫人得根本禪觀練熏修。發他心智亦止知他心而不能照機。五者通教慧解脫修無生四諦中八

定。此亦緣理不能照機。六者此教俱解脫人得根本禪觀練熏修。發他心智亦但知他心。不見根緣。菩薩亦爾。七別教菩薩修無量四諦中八定。若入此定知他心見物機也。八圓教菩薩修無作八定。寂而常照知心所念及諸根緣。今約后二並知念知根呵其不入此二定也。問心之與根有何等異。答知心只是他心智。凡小共有知他根緣即道種智。別教始有通教尚無況復凡小。問若爾凈名何得呵不知心。答種智知根必因他心。故下次第約不知欲呵。問無量無作知根何殊。答無量八定從空入假髮道種智能知物根。此是緣修為顯真修。非是任運普照之定。無作真修寂而常照。不以二相普見諸土。即不二相照諸根緣。若爾何得勸滿愿入定。答此語似將別教八定對破二乘不觀人根。故言先當入定。圓教無入出相。或為破為助方便說入。複次心心自然流入始是真入。無以穢食置於寶器者。此諸比丘久發大心。大心即是法性真心。出法性外無別真心。寶器者菩提心如寶容佛法如器此即大乘器世間也。穢食置者小乘法喜禪悅。帶塵沙無明之穢。滿愿以不入定觀諸比丘大心寶器。為說小乘法喜禪悅食。此不可也。

當知至水精。二呵不入定不知心念。念即念數。是諸比丘曾發大心修行六度。今生雖忘猶有習因。應用大乘為人發其宿行。云何以

【現代漢語翻譯】現代漢語譯本：『定。』這也因為緣理而不能照見根機。第六，此教（指藏教、通教）中，解脫之人通過根本禪觀的練習和熏修，能夠發起他心智，但也只能知道他人的心念，不能見到根器和因緣。別教菩薩也是如此。第七，別教菩薩修習無量四諦中的八定，如果入於此定，就能知曉他人的心念，見到眾生的根機。第八，圓教菩薩修習無作八定，在寂靜中常能照見，知曉眾生心中所念以及各種根器因緣。現在是以後兩種（別教和圓教）來評論，既知心念又知根器，呵斥滿愿不入這兩種定境。問：心和根有什麼不同？答：知心只是他心智所能達到的，凡夫和小乘共有。而知他人的根器因緣，則是道種智的範疇，只有別教菩薩才開始具備，通教尚且沒有，更何況凡夫和小乘。問：如果這樣，維摩詰為什麼呵斥舍利弗不知眾生心？答：因為道種智要知眾生根器，必定要通過他心智。所以下文次第是就『不知眾生欲』來呵斥。』問：無量八定和無作八定在知根方面有什麼不同？答：無量八定是從空入假，發起道種智，能夠知曉眾生的根器。這是通過緣修來顯發真修，不是任運普照的定境。無作八定是真修，寂靜而常能照見，不以二相來普遍照見諸佛國土，即以不二之相照見眾生的根器因緣。如果這樣，為什麼勸滿愿入定呢？答：這句話好像是用別教八定來對比破斥二乘不觀察眾生根器，所以說『先當入定』。圓教沒有入定出定之相，或者說是爲了破斥或幫助而方便說『入』。再者，心心自然流入才是真入。『無以穢食置於寶器者』，這些比丘久已發大心，大心即是法性真心，在法性之外沒有別的真心。寶器指的是菩提心，如同寶器能容納佛法，這就是大乘的器世間。『穢食置者』，小乘的法喜禪悅，帶有塵沙無明之穢。滿愿以不入定來觀察這些比丘的大心寶器，卻為他們說小乘的法喜禪悅之食，這是不可以的。『當知至水精。』這是第二個呵斥，呵斥滿愿不入定，所以不知眾生心念。『念即念數』，這些比丘曾經發過大心，修行六度，今生雖然忘記了，但還有習氣因緣。應該用大乘佛法為他們啓發宿世的善行。為什麼用小乘佛法呢？

【English Translation】 English version: 'Samadhi (定, concentration).' This is also because relying on principle prevents one from illuminating the capacity of beings. Sixth, in this teaching (referring to the Tripitaka and Common Teachings), those who have attained liberation, through the practice and cultivation of fundamental dhyana (禪, meditation) and contemplation, can develop the wisdom of knowing others' minds, but can only know others' thoughts and cannot see their roots and conditions. Bodhisattvas of the Separate Teaching are also like this. Seventh, Bodhisattvas of the Separate Teaching cultivate the eight samadhis within the immeasurable Four Noble Truths. If they enter this samadhi, they can know others' minds and see the capacity of beings. Eighth, Bodhisattvas of the Perfect Teaching cultivate the eight non-active samadhis. In stillness, they constantly illuminate, knowing the thoughts in beings' minds and their various roots and conditions. Now, it is with these latter two (Separate and Perfect Teachings) that we comment, knowing both thoughts and roots, rebuking Purna (滿愿) for not entering these two samadhis. Question: What is the difference between mind and root? Answer: Knowing the mind is only what the wisdom of knowing others' minds can achieve, which is shared by ordinary people and the Small Vehicle. But knowing the roots and conditions of others is within the scope of the wisdom of the path, which only Bodhisattvas of the Separate Teaching begin to possess; the Common Teaching does not yet have it, let alone ordinary people and the Small Vehicle. Question: If so, why did Vimalakirti (維摩詰) rebuke Shariputra (舍利弗) for not knowing the minds of beings? Answer: Because the wisdom of the path, to know the roots of beings, must go through the wisdom of knowing others' minds. Therefore, the following passage rebukes him for 'not knowing the desires of beings.' Question: What is the difference between the immeasurable eight samadhis and the non-active eight samadhis in terms of knowing roots? Answer: The immeasurable eight samadhis are entering the provisional from emptiness, developing the wisdom of the path, and being able to know the roots of beings. This is manifesting true cultivation through conditioned cultivation, not a samadhi of spontaneous universal illumination. The non-active eight samadhis are true cultivation, still and constantly illuminating, not universally seeing all Buddha lands with two aspects, but seeing the roots and conditions of beings with the non-dual aspect. If so, why advise Purna to enter samadhi? Answer: This statement seems to be using the eight samadhis of the Separate Teaching to contrast and refute the Two Vehicles' lack of observation of beings' roots, so it says 'first enter samadhi.' The Perfect Teaching has no aspect of entering or leaving samadhi, or it is a provisional saying of 'entering' for the sake of refutation or assistance. Furthermore, the natural flow of mind to mind is true entry. 'Do not place impure food in a precious vessel,' these bhikshus (比丘, monks) have long aroused the great mind, the great mind is the true mind of Dharma-nature, and there is no other true mind outside of Dharma-nature. The precious vessel refers to the Bodhi mind, like a precious vessel that can contain the Buddha-dharma, this is the vessel-world of the Great Vehicle. 'Placing impure food' refers to the joy of Dharma and the delight of dhyana of the Small Vehicle, which carries the impurity of dust-like ignorance. Purna, without entering samadhi, observes these bhikshus' great mind and precious vessel, but speaks to them of the food of the joy of Dharma and the delight of dhyana of the Small Vehicle, this is not permissible. 'Knowing to crystal.' This is the second rebuke, rebuking Purna for not entering samadhi, so he does not know the thoughts of beings. 'Thoughts are counted as thoughts,' these bhikshus once aroused the great mind and practiced the Six Perfections. Although they have forgotten it in this life, they still have the causes and conditions of habit. One should use the Great Vehicle Dharma to awaken their good deeds from past lives. Why use the Small Vehicle Dharma?

小乘為人說其小法。如身子教二弟子之失也。大乘真實以喻琉璃。小乘不實取喻水精非真寶也。

汝不至之也三呵不先入定觀其根源。是諸比丘久種大乘善法名之為根。本所值佛初因發心即是源也。滿愿既無無量無作八定。是故不見比丘根源。有障應說大乘對治。云何妄為說小治之。令其厭苦而求于滅。彼自無瘡勿傷之也。即是譬顯。此諸比丘發大心來。所有善根未有意著小乘法瘡。忽為說小令生念著。即傷大乘善法根也。

欲行至螢火四呵不知欲。此諸比丘欲慕于大。應說大乘世界成其樂欲。那忽以小乘世界起其小欲壞於大欲。此根欲性開十力中三力也。根是過去欲是現在性是未來。此中但明根欲。不辨性者以善根未成欲樂猶有可改之義未成性也。故大論云欲名隨緣而起。性名深心為事。若過去善根牢固成就今生對緣則起。此是因性成欲。若過去善根未牢今生遇緣起欲數習成性。故云性以不改為義。欲性相關呵不知欲即兼得性。此有三譬。即大乘三種欲樂之心。一欲行大道莫示小逕。此譬欲觀法身實相無上大道。即智度大道佛善來也。何者此諸比丘已有欲求實相之心。滿愿為說半字之法即是示小逕也。二無以大海內于牛跡。此譬欲修大乘萬行功德。何者此諸比丘欲修大慈萬行。大心即是大海。滿愿為說

【現代漢語翻譯】現代漢語譯本：小乘是為那些人講說淺小的佛法。例如舍利弗教導兩個弟子卻失敗的事情。大乘的真實性可以比作琉璃。小乘的不真實性則比作水晶，它不是真正的寶物。

你不先進入禪定觀察他們的根源就呵斥他們三次。這些比丘長久以來種下大乘的善法，這被稱為『根』。他們最初遇到佛並因此發菩提心，這就是『源』。滿愿你既然沒有無量、無作的八種禪定，所以看不見比丘們的根源。對於有障礙的人，應該宣說大乘的對治法。為什麼胡亂地用小乘的法來對治他們，讓他們厭惡痛苦而尋求寂滅呢？他們自己沒有瘡，不要去傷害他們。這就像一個比喻，這些比丘發大乘心而來，他們所有的善根並沒有想要執著于小乘佛法的瘡。突然為他們講說小乘，讓他們產生執著，這就是傷害了大乘善法的根。

想要前往卻不知方向，呵斥四次是因為你不知道他們的慾望。這些比丘想要仰慕大乘，應該宣說大乘世界的成就來滿足他們的慾望。怎麼可以用小乘世界來引發他們的小慾望，從而破壞他們的大欲望呢？這個『根、欲、性』開啟了十力（Tathāgata-bala，如來十力）中的三種力量。『根』是過去，『欲』是現在，『性』是未來。這裡只說明瞭『根』和『欲』，沒有辨析『性』，是因為善根還沒有成就，慾望和快樂還有可以改變的意義，還沒有成為『性』。所以《大智度論》（Mahāprajñāpāramitā-śāstra）中說，『欲』是隨順因緣而生起的，『性』是深藏在內心的本質。如果過去的善根牢固成就，今生遇到因緣就會生起慾望，這是因『性』成就了『欲』。如果過去的善根不牢固，今生遇到因緣生起慾望，多次練習就會成為『性』。所以說『性』是以不可改變為意義。『欲』和『性』是相關的，呵斥不知『欲』就兼顧了『性』。這裡有三個比喻，即大乘的三種慾望和快樂之心。一是想要行走大道，不要指示小路。這譬喻想要觀法身實相的無上大道，即智慧的大道，佛陀善於引導。為什麼呢？因為這些比丘已經有想要尋求實相之心，滿愿卻為他們講說半字之法，這就是指示小路。二是沒有用大海來裝在牛蹄印里。這譬喻想要修習大乘的萬行功德。為什麼呢？因為這些比丘想要修習大慈的萬行，大心就是大海，滿愿卻為他們講說

【English Translation】 English version: The Hinayana (Śrāvakayāna, Lesser Vehicle) is to speak the small Dharma (teachings) to those who are suited for it. For example, like Śāriputra (舍利弗, one of the Buddha's chief disciples, known for his wisdom) failing to teach his two disciples. The truth of the Mahayana (大乘, Great Vehicle) can be compared to lapis lazuli (琉璃). The untruth of the Hinayana is compared to crystal (水精), which is not a true treasure.

You scolded them three times without first entering into Samadhi (禪定, meditative state) to observe their roots (根) and sources (源). These Bhikshus (比丘, monks) have long planted the good Dharma of the Mahayana, which is called 'root'. Their initial encounter with the Buddha and the arising of Bodhicitta (菩提心, the mind of enlightenment) is the 'source'. Maṇipūrṇa (滿愿, a disciple of the Buddha) since you do not have the immeasurable, uncreated eight Samadhis, you cannot see the roots and sources of the Bhikshus. For those with obstacles, the antidotes of the Mahayana should be taught. Why recklessly use the Dharma of the Hinayana to treat them, causing them to detest suffering and seek Nirvana (滅, cessation)? They have no sores themselves, do not harm them. This is like a metaphor, these Bhikshus came with the Mahayana mind, and all their good roots do not intend to cling to the sores of the Hinayana Dharma. Suddenly speaking the Hinayana to them, causing them to develop attachment, is harming the roots of the Mahayana's good Dharma.

Wanting to go but not knowing the direction, scolding four times is because you do not know their desires (欲). These Bhikshus want to admire the Mahayana, and the accomplishment of the Mahayana world should be proclaimed to satisfy their desires. How can you use the Hinayana world to arouse their small desires, thereby destroying their great desires? These 'root, desire, nature (性)' open the three powers among the ten powers (Tathāgata-bala, 如來十力) of the Tathagata (如來, Thus Come One). 'Root' is the past, 'desire' is the present, and 'nature' is the future. Here, only 'root' and 'desire' are explained, without distinguishing 'nature', because the good roots have not yet been accomplished, and desire and happiness still have the meaning of being changed, and have not yet become 'nature'. Therefore, the Mahāprajñāpāramitā-śāstra (大智度論, Great Treatise on the Perfection of Wisdom) says that 'desire' arises according to conditions, and 'nature' is the essence deeply hidden in the heart. If the good roots of the past are firmly accomplished, then encountering conditions in this life will give rise to desire, this is because 'nature' accomplishes 'desire'. If the good roots of the past are not firm, then encountering conditions in this life will give rise to desire, and repeated practice will become 'nature'. Therefore, it is said that 'nature' means unchangeable. 'Desire' and 'nature' are related, and scolding without knowing 'desire' also takes into account 'nature'. There are three metaphors here, which are the three kinds of desires and happiness of the Mahayana mind. First, if you want to walk the great path, do not point out the small path. This metaphor wants to observe the supreme path of the Dharmakaya (法身, Dharma Body) reality, which is the path of wisdom, and the Buddha is good at guiding. Why? Because these Bhikshus already have the mind to seek reality, but Maṇipūrṇa speaks to them about the half-word Dharma, which is pointing out the small path. Second, do not use the ocean to fill a cow's footprint. This metaphor wants to cultivate the merits of the ten thousand practices of the Mahayana. Why? Because these Bhikshus want to cultivate the ten thousand practices of great compassion, the great mind is the ocean, but Maṇipūrṇa speaks to them about

小乘道品。即是牛跡。令本大心修小行者。即是大海內于牛跡。三無以日光等彼螢火。此譬用大乘無作四諦一切種智。比于小乘有作一切智也。何者此諸比丘欲求大乘一切種智。滿愿為說小乘一切智慧。若言見真是同理須比並。然以日光不可比螢略有五義。一是蟲光非寶光．二[日*焱]爍不停．三破闇少．四夜自照．五無所利益。豈得等彼日光。日光者一是寶光．二常照停住．三破闇遍．四自照照他．五一切皆蒙日光恩被。合螢光五譬尋之可知。此諸比丘具此三欲必成三德秘藏。何者大道即法身。日光即般若。萬行即解脫。豈可以小乘三欲而比並焉。複次滿愿不知此四心者。不能深知往昔值佛已來有此心數根欲。中間廢忘四心雖在猶未決定。若聞大乘大心即發。藉前相資至不退轉。既是不定。若聞說小便隨二地。故不可也富樓那下二結過文為二。一正結過彈呵。二譬顯。初文者。過去值佛發前四心中忘此意者。自爾已來經生歷死。雖報障所障猶為可發。何得以小乘四悉而教導之令乖昔志。問往昔善根定失不失。答雖忘不失。故法華云不覺。內衣里有無價寶珠。又經言一句染神彌劫不朽。

我觀至利純二譬顯結過。小智微淺觀生滅見真名一切智。此智不斷塵沙無明。又不能知物根緣。不能圓照法界故名微。如兔

【現代漢語翻譯】現代漢語譯本小乘道品，就好比牛蹄印。讓原本具有廣大心量的人去修習小乘行，就如同在大海中尋找牛蹄印一般。小乘的智慧與大乘的智慧相比，就像螢火蟲的光芒無法與日光相提並論。這是用大乘的無作四諦和一切種智，來比喻小乘的有作一切智。為什麼這麼說呢？因為這些比丘想要尋求大乘的一切種智，滿愿（Purna，人名）卻為他們宣說小乘的一切智慧。如果說見真理是相同的，所以可以相提並論，那麼用日光來比喻，是不能與螢火蟲的光芒相比的，略有五方面的差異：一是螢火蟲的光是蟲子的光，不是寶光；二是螢火蟲的光閃爍不定；三是螢火蟲的光破除黑暗很少；四是螢火蟲的光只能在夜晚照亮自己；五是螢火蟲的光沒有什麼利益。怎麼能與日光相比呢？日光一是寶光；二是常照停住；三是破除黑暗普遍；四是既能照亮自己也能照亮他人；五是一切眾生都蒙受日光的恩澤。將螢火蟲光的五種特性與日光對比，就可以明白其中的道理。這些比丘具備這三種願望，必定能成就法身、般若、解脫這三德秘藏。什麼是三德秘藏呢？大道就是法身，日光就是般若，萬行就是解脫。怎麼可以用小乘的三種願望來與大乘的三德秘藏相比呢？再次，滿愿（Purna）如果不瞭解這四種心，就不能深刻地知道往昔值遇佛陀以來所具有的這種心數根欲。中間廢忘，這四種心雖然存在，但還沒有決定。如果聽聞大乘，大心就會發起，憑藉之前的資糧，達到不退轉的境界。既然是不定的，如果聽聞宣說小乘，就會隨順二地（聲聞、緣覺），所以是不可以的。富樓那（Purna）下面兩段總結過失的文字分為兩部分：一是正面總結過失並加以彈呵；二是譬喻顯明。第一部分的內容是：過去值遇佛陀，發起前面四種心，後來忘記了這種意願的人，自從那以後，經歷生死輪迴，雖然被業障所障礙，仍然是可以發起的。怎麼可以用小乘的四悉檀來教導他們，讓他們違背過去的志向呢？問：往昔的善根會消失嗎？答：即使忘記了也不會消失。所以《法華經》說，不覺察內衣里有無價寶珠。又有經文說，一句佛號染神，經歷漫長的時間也不會朽壞。我觀察到最有利的純粹是兩種譬喻來總結過失。小智慧微小淺薄，觀察生滅現象就認為見到了真理，稱之為一切智。這種智慧不能斷除塵沙無明，又不能瞭解萬物的根源和因緣，不能圓滿地照亮法界，所以稱為微小，就像兔子一樣。

【English Translation】 English version The Sravaka path is like an ox's footprint. To make someone with a great mind cultivate small practices is like finding an ox's footprint in the ocean. The three (small vehicle wisdoms) cannot be compared to the sunlight like a firefly. This is like comparing the unconditioned Four Noble Truths and the omniscient wisdom of the Mahayana to the conditioned all-knowing wisdom of the Hinayana. Why is this so? Because these monks want to seek the omniscient wisdom of the Mahayana, but Purna (name of a person) speaks to them about the all-knowing wisdom of the Hinayana. If it is said that seeing the truth is the same, so they can be compared, then using sunlight as a metaphor, it cannot be compared to the light of a firefly, there are five differences: First, the light of a firefly is the light of an insect, not a precious light; second, the light of a firefly flickers; third, the light of a firefly dispels little darkness; fourth, the light of a firefly can only illuminate itself at night; fifth, the light of a firefly has no benefit. How can it be compared to sunlight? Sunlight is a precious light; second, it always shines and stays; third, it dispels darkness everywhere; fourth, it can illuminate itself and others; fifth, all beings are blessed by the sunlight. Comparing the five characteristics of firefly light with sunlight will make the reason clear. These monks who possess these three desires will surely achieve the three secret treasures of Dharmakaya, Prajna, and Liberation. What are the three secret treasures? The Great Path is the Dharmakaya, sunlight is Prajna, and myriad practices are Liberation. How can the three desires of the Hinayana be compared to the three secret treasures of the Mahayana? Furthermore, if Purna (name of a person) does not understand these four minds, he cannot deeply know the mind-number roots and desires that have been present since encountering the Buddha in the past. In the middle of abandoning and forgetting, although these four minds exist, they are not yet determined. If one hears the Mahayana, the great mind will arise, relying on the previous resources, reaching the state of non-retrogression. Since it is uncertain, if one hears the preaching of the Hinayana, one will follow the two vehicles (Sravaka and Pratyekabuddha), so it is not possible. The following two paragraphs of Purna (name of a person) summarizing the faults are divided into two parts: first, a positive summary of the faults and rebuke; second, a metaphor to clarify. The content of the first part is: those who encountered the Buddha in the past, aroused the previous four minds, and later forgot this intention, since then, experiencing the cycle of birth and death, although obstructed by karmic obstacles, it is still possible to arouse them. How can they be taught with the four siddhantas of the Hinayana, causing them to violate their past aspirations? Question: Will the good roots of the past be lost? Answer: Even if forgotten, they will not be lost. Therefore, the Lotus Sutra says that one is unaware that there is a priceless jewel inside one's robe. Also, the sutra says that a single phrase of the Buddha's name stains the spirit and will not decay for eons. I observe that the most beneficial are purely two metaphors to summarize the faults. Small wisdom is subtle and shallow, observing the phenomena of birth and death and considering it to be seeing the truth, calling it all-knowing wisdom. This wisdom cannot cut off the ignorance of dust and sand, nor can it understand the roots and causes of things, nor can it fully illuminate the Dharma realm, so it is called subtle, like a rabbit.

渡河不窮實相之底名淺。猶如盲人不能分別者。二乘但有肉天慧三無法眼。故不見根緣。無佛眼故不見佛性。無菩薩根對三諦塵不發三智。心無所了故如盲。又如生盲者。二乘雖有肉眼不如法華明六根凈。一時見三千界十法界色故如盲也。二乘雖有天眼作意能見千界乃至大千。諸佛菩薩有真天眼。不以二相見諸佛土。小乘無此故如盲也。若菩薩慧眼少見佛性而不了了。二乘慧眼都不能見。但見於空即是盲也。諸佛慧眼者如十六王子所嘆。愿得如世尊慧眼第一凈。當知二乘全無五眼故說如盲。若無五眼不能分別眾生於三諦理根之利鈍時維摩詰至三菩提。三凈名入定加諸比丘。所以加者令識宿命自憶。曾於五百佛所發心修行迴向大道。

即時下。四諸比丘還得本心文為二。一明得本心二致敬。初文者以三昧力加諸比丘。令悟昔修四心。故言還得本心。二諸比丘敬禮者。滿愿差機回遑無益。今蒙所加即知宿命。善根開發荷恩不輕感愧頂禮。問出家何以禮俗。答入道恩深碎身莫報。此諸比丘方行大道豈存小儀。

時維摩詰因為說法。五凈名為說法。正用大乘四悉赴其四心而為說也。

于阿耨至退轉。六諸比丘得不退轉。圓教似解不退即鐵輪位。若真不退即銅輪初住。往昔發心應是五品不定位耳。或是通別不

【現代漢語翻譯】現代漢語譯本：渡河不到達實相的究竟之處，就叫做淺。這就像盲人不能分辨事物一樣。二乘（聲聞乘和緣覺乘）只有肉眼、天眼和慧眼這三種，沒有法眼。所以他們看不見根和緣。因為沒有佛眼，所以看不見佛性。菩薩的根器如果不能對三諦之塵引發三智，心中就不能明瞭，所以就像盲人一樣。又像天生的盲人一樣，二乘雖然有肉眼，但不如《法華經》所說的六根清凈，一時能看見三千大千世界十法界之色，所以就像盲人一樣。二乘雖然有天眼，通過作意能看見千世界乃至大千世界，但諸佛菩薩有真正的天眼，不以二相來看諸佛國土。小乘沒有這種能力，所以就像盲人一樣。如果菩薩的慧眼能稍微看見佛性，但不能完全明瞭，二乘的慧眼則完全不能看見，只能看見空，這就是盲。諸佛的慧眼就像十六王子所讚歎的那樣：『愿能得到像世尊一樣第一清凈的慧眼。』應當知道二乘完全沒有五眼，所以說他們像盲人。如果沒有五眼，就不能分辨眾生在三諦之理上的根器是利是鈍。當時，維摩詰到達三菩提（三種覺悟），凈名（維摩詰的別稱）入定加持眾比丘。加持的原因是讓他們認識到自己的宿命，自己回憶起曾經在五百佛所發心修行，迴向大道。當時，四位比丘立刻恢復了本心。這段經文分為兩部分：一是說明得到本心，二是表達敬意。第一部分說明通過三昧（專注）的力量加持眾比丘，讓他們領悟到過去所修的四心，所以說『還得本心』。第二部分是眾比丘表達敬意，因為他們過去滿愿后，機緣錯失，徘徊無益，現在蒙受維摩詰的加持，立刻知道了自己的宿命，善根得以開發，所受的恩惠不輕，所以心懷感激，頂禮致敬。有人問：出家人為什麼向在家人頂禮？回答說：入道的恩情深重，即使粉身碎骨也難以報答。這些比丘正在修行大道，哪裡還會拘泥於小節。當時，維摩詰因此為他們說法。凈名為他們說法，正是運用大乘的四悉檀（四種說法方式）來適應他們的四種心，從而為他們說法。于阿耨多羅三藐三菩提（無上正等正覺）不退轉。六位比丘得到了不退轉。圓教中相似的理解是不退轉就是鐵輪位。如果真正的不退轉就是銅輪初住。往昔發心應該是五品不定位而已。或許是通教和別教的不...

【English Translation】 English version: To cross the river without reaching the bottom of true reality is called shallow. It is like a blind person who cannot distinguish things. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only have the three eyes of flesh eye, heavenly eye, and wisdom eye, lacking the Dharma eye. Therefore, they cannot see the roots and conditions. Because they lack the Buddha eye, they cannot see the Buddha-nature. If a Bodhisattva's faculties cannot trigger the three wisdoms in response to the dust of the Three Truths, their minds will not be clear, so they are like blind people. Also, like someone born blind, although the Two Vehicles have the flesh eye, it is not as clear as the six roots purified as described in the Lotus Sutra, where one can see the colors of the three thousand great thousand worlds and the ten Dharma realms at once, so they are like blind people. Although the Two Vehicles have the heavenly eye and can see a thousand worlds or even a great thousand worlds through intentional effort, the Buddhas and Bodhisattvas have the true heavenly eye and do not see the Buddha lands with dualistic appearances. The Small Vehicle lacks this ability, so they are like blind people. If a Bodhisattva's wisdom eye can slightly see the Buddha-nature but not fully understand it, the wisdom eye of the Two Vehicles cannot see it at all, only seeing emptiness, which is blindness. The wisdom eye of the Buddhas is like that praised by the sixteen princes: 'May we obtain the first pure wisdom eye like that of the World Honored One.' It should be known that the Two Vehicles completely lack the five eyes, so they are said to be like blind people. Without the five eyes, one cannot distinguish whether beings' faculties are sharp or dull in the principles of the Three Truths. At that time, Vimalakīrti (Pure Name) reached the Three Bodhis (Three Enlightenments), and Vimalakīrti entered samādhi (meditative absorption) to bless the monks. The reason for the blessing was to make them recognize their past lives and recall that they had made vows and practiced at the places of five hundred Buddhas, dedicating themselves to the Great Path. At that time, the four monks immediately regained their original minds. This passage is divided into two parts: first, explaining the regaining of the original mind, and second, expressing respect. The first part explains that through the power of samādhi, the monks were blessed, allowing them to realize the four minds they had cultivated in the past, so it is said 'regained their original minds.' The second part is the monks expressing respect, because in the past, after fulfilling their vows, they missed opportunities and wandered aimlessly, but now, receiving Vimalakīrti's blessing, they immediately knew their past lives, their good roots were developed, and the grace they received was not light, so they were grateful and bowed in reverence. Someone asks: Why do monks bow to laypeople? The answer is: The grace of entering the path is profound, and even shattering the body into pieces would not repay it. These monks are practicing the Great Path, so how could they be concerned with minor formalities? At that time, Vimalakīrti therefore preached the Dharma to them. Pure Name preached the Dharma to them, precisely using the four siddhāntas (four modes of teaching) of the Mahāyāna to suit their four minds, thereby preaching the Dharma to them. Not regressing from Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). The six monks attained non-retrogression. The similar understanding in the Perfect Teaching is that non-retrogression is the Iron Wheel position. If it is true non-retrogression, it is the Bronze Wheel initial dwelling. The past aspiration should have been the five grades of undetermined position. Or perhaps it is the common teaching and the separate teaching of...

退未可定判。

我念至說法也。七滿愿自愧。無種智法眼不見根緣。致有差機之失。豈得稱為說法第一。而謬有所說於物無益甚可愧懼。是故不任詣彼問疾。四結辭不堪。自惟往昔說法差機致被呵折。今豈堪傳佛旨往問疾也。

佛告摩訶迦旃延。六命大迦栴延文為二。一命問疾二辭不堪。所以次命者諸弟子中論義第一。摩訶言大旃延姓也從姓立名。又此翻不定。有云肩𠝶有云文飾未知孰正。如須陀耶沙彌。八歲論義而得受戒。又如十仙梵志皆因論義發心入道。故大經云樂論義者生五凈居。即于彼天而般涅槃深求其致。乃至成前五種利益。具如身子。

迦旃延下二辭不堪文為四。一正奉辭不堪。二述不堪之由。三正述不堪。四結成不堪。初文者良以往昔解釋五義被彈無答故。不堪傳如來旨也。

所以下二述不堪之由。由佛為諸比丘略說法要。我即於後敷演其義致被彈呵。文為二。一佛略說法要二迦旃延於後廣說。初文者此有四句。一名略義廣名教少解義多。二名廣義略名教多解義少。三名義俱廣名教多解義亦多。四名義俱略名教少解義亦少。如總相說苦諦不多解釋即是名義略。若別相分別苦有四行種種譬喻解釋即是名廣義廣。若但總說五行而種種解釋即是名略義廣。若具說十六行不分別解釋即

【現代漢語翻譯】現代漢語譯本退未可定判：

我考慮到說法這件事。即使有七種圓滿的願望，仍然會感到慚愧。因為沒有具備辨別根性的智慧和法眼，導致出現理解上的偏差。這樣怎麼能被稱為說法第一呢？如果錯誤地說了些對人無益的話，實在令人慚愧和恐懼。因此，我不適合去探望病人。四、總結說自己能力不足。我回想過去說法時出現偏差而被批評，現在怎麼能傳達佛的旨意去探望病人呢？

佛告訴摩訶迦旃延（Mahākātyāyana，大迦旃延，佛陀弟子，以善於論議著稱）。六、命令大迦旃延的文字可以分為兩部分：一是命令他去探望病人，二是推辭說自己能力不足。之所以接著命令他，是因為他在所有弟子中論議第一。摩訶是大的意思，迦旃延是姓，從姓氏立名。也有人說這個詞翻譯為不定，有的說是肩𠝶，有的說是文飾，不知道哪個正確。就像須陀耶沙彌（Śuddhiya，一位年輕的沙彌）八歲就能論議並因此受戒。又像十仙梵志（ten Brahman ascetics）都因為論議而發心入道。所以《大經》說，喜歡論議的人會生到五凈居天（Pañcaśuddhāvāsa，色界天），並在那裡般涅槃（parinirvana，完全的涅槃），要深入探求其中的道理，乃至成就前面的五種利益，就像舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）一樣。

迦旃延以下兩段推辭說自己能力不足的文字可以分為四個部分：一是正式推辭說自己能力不足，二是陳述自己能力不足的原因，三是正式陳述自己能力不足，四是總結說自己能力不足。第一部分是說，因為過去解釋五義時被質問而無法回答，所以不能傳達如來的旨意。

所以以下兩段陳述自己能力不足的原因。因為佛為眾比丘（bhiksu，佛教出家男眾）簡略地說法要，我隨後就敷衍其義，導致被批評。文字可以分為兩部分：一是佛簡略地說法要，二是迦旃延在後面廣說。第一部分有四句話：一是名略義廣，即名稱少而解釋多；二是名廣義略，即名稱多而解釋少；三是名義俱廣，即名稱多而解釋也多；四是名義俱略，即名稱少而解釋也少。例如，總相地說苦諦（duhkha satya，四聖諦之一，苦的真理）而不做過多解釋，就是名義略。如果分別說明苦的別相，有四種行相，並用各種譬喻來解釋，就是名廣義廣。如果只總說五行，而做種種解釋，就是名略義廣。如果詳細說十六行，但不分別解釋，就是名

【English Translation】 English version Retreating from a Decision:

I am reflecting on the matter of expounding the Dharma. Even with seven fulfilled wishes, I would still feel ashamed. This is because I lack the wisdom and Dharma-eye to discern the roots and potentials of beings, leading to errors in understanding. How can I be called the foremost in expounding the Dharma? If I mistakenly say something that is not beneficial to others, it would be truly shameful and frightening. Therefore, I am not fit to visit the sick. Four, concluding that I am incapable. I recall that in the past, when I expounded the Dharma with errors, I was criticized. How can I now convey the Buddha's message to visit the sick?

The Buddha said to Mahākātyāyana (Mahākātyāyana, a disciple of the Buddha, known for his skill in debate). Six, the text commanding Mahākātyāyana can be divided into two parts: first, the command to visit the sick; second, the refusal due to inadequacy. The reason for the subsequent command is that he is the foremost in debate among all the disciples. Mahā means 'great,' and Kātyāyana is the surname, named after the surname. Some say this term translates as 'uncertain,' some say 'shoulder𠝶,' and some say 'adornment,' it is unknown which is correct. Like Śuddhiya (Śuddhiya, a young novice), who was able to debate at the age of eight and was ordained because of it. Also, like the ten Brahman ascetics (ten Brahman ascetics) who all aspired to enter the path because of debate. Therefore, the Great Sutra says that those who enjoy debate will be born in the Pure Abodes (Pañcaśuddhāvāsa, heavens in the Realm of Form), and attain parinirvana (parinirvana, complete nirvana) there, deeply seeking its meaning, and even achieving the five benefits mentioned earlier, just like Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom).

The following two paragraphs where Kātyāyana declines due to inadequacy can be divided into four parts: first, a formal refusal due to inadequacy; second, stating the reasons for inadequacy; third, formally stating inadequacy; and fourth, concluding inadequacy. The first part is saying that because he was questioned and unable to answer when explaining the five meanings in the past, he cannot convey the Tathagata's message.

The following two paragraphs state the reasons for inadequacy. Because the Buddha briefly expounded the Dharma essentials to the bhikshus (bhiksu, Buddhist monks), I then elaborated on its meaning, leading to criticism. The text can be divided into two parts: first, the Buddha briefly expounds the Dharma essentials; second, Kātyāyana elaborates on it later. The first part has four sentences: first, the name is brief and the meaning is broad, that is, the name is few and the explanation is many; second, the name is broad and the meaning is brief, that is, the name is many and the explanation is few; third, the name and meaning are both broad, that is, the name is many and the explanation is also many; fourth, the name and meaning are both brief, that is, the name is few and the explanation is also few. For example, generally speaking of the truth of suffering (duhkha satya, one of the Four Noble Truths) without much explanation is the name and meaning are brief. If the different aspects of suffering are explained separately, with four characteristics and various metaphors, it is the name is broad and the meaning is broad. If only the five characteristics are generally mentioned, but with various explanations, it is the name is brief and the meaning is broad. If the sixteen characteristics are explained in detail, but without separate explanations, it is the name

是名廣義略。佛為諸比丘或當總相略說苦諦不別解釋。或是略以十六行總相為說五行。不為別相廣分別說即是名略義略。故言略說。問旃延廣解佛五義。何得約五行解。答約理名五義約智名五行約定名五禪。轉側相關義無乖異。言法要者。以五行撮要眾行旨歸入道最勝故云法要。何者此十六行攝一切行。今取此四者。苦下四行總緣念處能生暖法。即是似道。至上忍世第一法隨用一行得入苦忍。即是真道入道事足。故言法要。又此五行即三法印。印聲聞經。何者苦合無常空合無我。及以寂滅即三法印。故言法要。又此五行即三脫門。空無我即空。寂滅涅槃即無相無常苦即無作。此三脫門攝一切法故云法要。

我即於後敷演其義。二旃延廣說者謂無常等五。言於後敷演者。佛為諸比丘總相說苦。或總相說五。正為得意令其進道。故不別相廣分別說。恐以乖機失正道意。旃延謂比丘不解。故於說后廣敷演之。敷者言開。演之言廣重為開廣說五義也。又廣說有二種。一橫廣二豎廣。一橫明者歷於三界一一別說苦諦五義。二豎明者約身邊二見四見六十二見一一分別說五行也。若常徒數師雖細分別說於五義。只是橫廣不得入道。今一家置橫用豎以為入道。但旃延見有無入道。造昆勒論。論所明義。若說念處即知四倒說三毒。

【現代漢語翻譯】現代漢語譯本：這被稱為廣義的簡略說法。佛陀為眾比丘有時會總括地簡略講述苦諦，而不作分別解釋。或者簡略地以十六行相總括地講述五行相，而不作個別詳細的分別解說，這就被稱為簡略義的簡略說法，所以說'略說'。問：迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）廣泛地解釋了佛陀的五種含義，為何可以用五行相來解釋？答：從理上來說，稱為五義；從智慧上來說，稱為五行相；從禪定上來說，稱為五禪。輾轉相關，意義沒有差異。說到'法要'，是因為用五行相概括了眾多修行方法的要旨，歸入了入道的最佳途徑，所以稱為'法要'。為什麼說這十六行相涵蓋了一切修行方法呢？現在取這五行相，苦下的四行相總括了緣念處，能夠產生暖法，這就像是相似的道。達到上忍位和世第一法位，隨便運用一行相就能進入苦忍，這就是真正的道，入道的事情就足夠了，所以稱為'法要'。而且這五行相就是三法印（佛教用語，指諸行無常、諸法無我、涅槃寂靜），印證了聲聞乘的經典。什麼是三法印呢？苦與無常相合，空與無我相合，以及寂滅，就是三法印，所以稱為'法要'。而且這五行相就是三脫門（佛教用語，指空門、無相門、無作門）。空和無我就是空門，寂滅涅槃就是無相門，無常和苦就是無作門。這三脫門涵蓋了一切法，所以稱為'法要'。我隨後再詳細闡述其中的含義。二、迦旃延的廣說，指的是無常等五種。說到'於後敷演'，佛陀為眾比丘總括地講述苦，或者總括地講述五種，正是爲了讓聽者領會要點，從而精進修道，所以不作個別詳細的分別解說，是擔心聽者理解偏差，失去正確的入道意圖。迦旃延認為比丘們不理解，所以在佛陀說完之後，廣泛地闡述其中的含義。'敷'的意思是展開，'演'的意思是廣泛，是再次展開廣泛地解說五種含義。而且廣說有兩種，一種是橫向的廣說，一種是縱向的廣說。橫向的闡明，是指歷經三界，一一分別解說苦諦的五種含義。縱向的闡明，是指針對身邊二見、四見、六十二見，一一分別解說五行相。如果常徒和數論師雖然細緻地分別解說五種含義，也只是橫向的廣說，不能夠入道。現在我們一家捨棄橫向的解說，採用縱向的解說，以此來入道。但是迦旃延看到了有和無的入道方式，從而造了《昆勒論》。這部論所闡明的含義，如果說念處，就知道四倒（佛教術語，指凡夫于無常認作常，于無樂認作樂，于無我認作我，于不凈認作凈），說三毒（佛教術語，指貪、嗔、癡）。

【English Translation】 English version: This is called a broad and concise explanation. The Buddha sometimes gives a general and brief explanation of the Truth of Suffering (Dukkha Satya), without separate explanations for each aspect, to the Bhikshus (monks). Or, he briefly explains the Five Aspects (Panca-ākāra) by summarizing them with the Sixteen Aspects (Solasa-ākāra), without detailed and separate explanations for each individual aspect. This is called a concise explanation of the meaning, hence the term 'brief explanation.' Question: Kātyāyana (one of the Buddha's ten great disciples, known for his skill in debate) extensively explains the Buddha's five meanings. Why can it be explained using the Five Aspects? Answer: From the perspective of principle, it is called the Five Meanings; from the perspective of wisdom, it is called the Five Aspects; from the perspective of meditation, it is called the Five Dhyanas (meditative states). They are interconnected and their meanings are not contradictory. As for 'essential Dharma (Dharma-paryāya),' it is because the Five Aspects summarize the essence of numerous practices, leading to the ultimate path of enlightenment, hence it is called 'essential Dharma.' Why is it said that these Sixteen Aspects encompass all practices? Now, taking these Five Aspects, the four aspects under suffering encompass the mindfulness of the object of thought (ālambana-smṛti-upasthāna), which can generate warmth, resembling the path. Reaching the stages of Superior Endurance (agra-kṣānti) and the Highest Mundane Dharma (laukikāgradharma), one can enter the Endurance of Suffering (duḥkha-kṣānti) by using any one aspect. This is the true path, and it is sufficient for entering the path, hence it is called 'essential Dharma.' Moreover, these Five Aspects are the Three Dharma Seals (Tri-lakṣaṇa, the three characteristics of existence: impermanence, suffering, and non-self), which validate the Śrāvakayāna (the vehicle of the disciples) scriptures. What are the Three Dharma Seals? Suffering is combined with impermanence (anitya), emptiness (śūnyatā) is combined with non-self (anātman), and cessation (nirodha) is combined with tranquility (śānta), which are the Three Dharma Seals, hence it is called 'essential Dharma.' Moreover, these Five Aspects are the Three Doors of Liberation (Tri-vimokṣa-mukha, the three doors to liberation: emptiness, signlessness, and wishlessness). Emptiness and non-self are the door of emptiness (śūnyatā), cessation and Nirvana (nirvāṇa) are the door of signlessness (animitta), and impermanence and suffering are the door of wishlessness (apraṇihita). These Three Doors of Liberation encompass all Dharmas, hence it is called 'essential Dharma.' I will elaborate on its meaning later. Two, Kātyāyana's extensive explanation refers to the five, such as impermanence. As for 'elaborating later,' the Buddha generally explains suffering to the Bhikshus, or generally explains the five, precisely to enable the listeners to grasp the key points and thus advance in their practice. Therefore, he does not provide separate and detailed explanations for each aspect, fearing that the listeners might misunderstand and lose the correct intention of entering the path. Kātyāyana believes that the Bhikshus do not understand, so after the Buddha finishes speaking, he extensively elaborates on the meaning. 'Elaborating' means to unfold, and 'explaining' means to broaden, which is to unfold and broadly explain the five meanings again. Moreover, there are two types of extensive explanation: one is horizontal extensive explanation, and the other is vertical extensive explanation. Horizontal explanation refers to explaining the five meanings of the Truth of Suffering separately in each of the Three Realms (Tri-dhātu). Vertical explanation refers to explaining the Five Aspects separately for each of the sixty-two views, including the two views and the four views related to the body. If the constant followers and the Samkhya (Sāṃkhya) philosophers meticulously explain the five meanings, it is only a horizontal explanation and cannot lead to enlightenment. Now, our school abandons horizontal explanation and adopts vertical explanation to enter the path. However, Kātyāyana saw the ways of entering the path through existence and non-existence, and thus created the 'Kunle Treatise (Kuṇḍalaka-śāstra).' The meaning explained in this treatise is that if one speaks of the mindfulness of the object of thought, one knows the four inversions (viparyāsa, the four types of distorted perception: perceiving impermanence as permanence, suffering as pleasure, non-self as self, and impurity as purity), and speaks of the three poisons (tri-viṣa, the three root causes of suffering: greed, hatred, and delusion).

即知三聖行說有即知無。今為諸比丘必依其論約有無門。縱容二邊廣說五義。但佛在世說無違諍。入門雖異得道是一。有所造論各述其門不說余法。故大經明五百比丘各說身因。即其事也。旃延造論若不善通三藏四門分別無滯。其論焉得傳南天竺。毗曇有門乃至非空非有門各明五義。四門明義具在玄文。細推于經四種五義宛然可見。具出事繁。問何等是有無縱容五義之相。答如有空二門二師各判一往碩乖。今昆勒論縱容有無因之入道。而還用此為諸比丘廣說五義。青目注中論云。少有少無入道者鈍根人也。恐此縱容不決判屬鈍根。或是旃延因此縱容廣說五義。不能決判令其入道致為所彈。即是不堪之由。問佛說即略比丘未解。旃延廣說此有何過。若佛用三藏教不逗機者。此過由佛非關旃延。答佛意難測出沒多端。雖初以三藏接引入道必由衍門通教。是以如來權用三藏五義。旃延不達更廣說之。既不能令比丘進道。致令被呵故云由也。

時維摩詰下三正述不堪之事。文為三。一呵能說心非．二呵所說法非．三諸比丘心得解脫。初文者小乘入真無言無說。從真出俗則有心有說。是則以生滅心說實相法。既是生滅不稱實相。豈以此心而說實相。又四義是生寂滅是滅。如此分別非說實相。又出觀心起是生。入觀心忘是滅

【現代漢語翻譯】現代漢語譯本：既然知道三聖的修行說法既有『有』的方面，也有『無』的方面。現在爲了各位比丘，必須依據這些理論，從『有』和『無』的角度出發，即使容許兩種極端的觀點，也要廣泛地闡述五種意義。只是佛陀在世時，說法沒有爭議。入門的途徑雖然不同，但證得真理是一樣的。每個人所著的論典，各自闡述自己的觀點，而不評論其他法門。所以《大經》中明確記載了五百比丘各自闡述自身因緣的事例。旃延如果不能很好地通達三藏，不能毫無阻礙地分辨四門，他的論典怎麼能夠流傳到南天竺呢？《毗曇》中有門，乃至非空非有門，各自闡明五種意義。四門闡明意義的內容，都詳細地記載在玄文中。仔細推敲經典，四種五義宛然可見，如果全部列舉出來就太繁瑣了。有人問：什麼是『有』和『無』縱容五義的相狀？回答說：比如『有』和『空』二門，兩位論師各自判斷，觀點大相逕庭。現在昆勒的理論，縱容『有』和『無』作為入道的途徑，並且還用這個理論為各位比丘廣泛地闡述五種意義。青目在《中論》的註釋中說：稍微執著于『有』或『無』而入道的人，是鈍根之人。恐怕這種縱容不決斷的判決屬於鈍根。或許是旃延因此縱容，廣泛地闡述五種意義，不能夠決斷，使他們入道，以至於被彈劾，這就是不堪勝任的原因。有人問：佛陀說得很簡略，比丘們不理解，旃延廣泛地闡述，這有什麼過錯？如果佛陀用三藏教義，不能夠契合機宜，這個過錯應該由佛陀承擔，與旃延無關。回答說：佛陀的心意難以揣測，變化莫測。雖然最初用三藏接引眾生入道，但最終必須通過大乘法門才能通達教義。因此，如來權宜地運用三藏五義，而旃延不能夠通達，反而更加廣泛地闡述，既不能夠使比丘們進步，反而導致被呵斥，所以說是他的過錯。當時維摩詰以下三段，正是敘述不堪勝任的事情。文章分為三部分：一是呵斥能說之人用心不正，二是呵斥所說的法不正，三是諸位比丘心得解脫。第一部分是說小乘入于真如之境，無言無說。從真如之境出離，進入世俗，則有心有說。這就是用生滅之心來說實相之法。既然是生滅之法，就不符合實相。怎麼能夠用這種心來說實相呢？而且四義是生，寂滅是滅。如此分別，不是在說實相。而且出觀時心念生起是生，入觀時心念忘卻是滅。

【English Translation】 English version: It is already known that the practice and teachings of the Three Sages include both 'existence' and 'non-existence'. Now, for all the Bhikshus (monks), it is necessary to rely on these theories, starting from the perspective of 'existence' and 'non-existence', even allowing for two extreme viewpoints, to extensively explain the five meanings. It's just that when the Buddha was alive, there were no disputes in the teachings. Although the paths to entry are different, attaining the truth is the same. Each person's treatises elaborate on their own viewpoints without commenting on other Dharma (teachings). Therefore, the Mahayana Sutra clearly records the examples of five hundred Bhikshus each elaborating on their own causes and conditions. If Katyayana (name of a Buddhist scholar) cannot thoroughly understand the Tripitaka (the three baskets of Buddhist scriptures), and cannot distinguish the four doors (four ways of understanding reality) without hindrance, how could his treatises be transmitted to South India? The Abhidharma (Buddhist philosophical texts) has the door of existence, and even the door of neither emptiness nor existence, each clarifying five meanings. The content of the four doors clarifying the meanings are all recorded in detail in the profound texts. Carefully examining the scriptures, the four types of five meanings are clearly visible, but it would be too cumbersome to list them all. Someone asks: What is the appearance of 'existence' and 'non-existence' allowing for the five meanings? The answer is: For example, the two doors of 'existence' and 'emptiness', two teachers each judge, and the viewpoints are very different. Now, Kunle's theory allows 'existence' and 'non-existence' as a path to entry, and also uses this theory to extensively explain the five meanings for all the Bhikshus. Qingmu (name of a Buddhist scholar) said in the commentary on the Madhyamaka (the Middle Way): Those who enter the path with a slight attachment to 'existence' or 'non-existence' are dull-rooted people. I am afraid that this kind of indecisive judgment belongs to dull roots. Perhaps Katyayana therefore allowed this, extensively explaining the five meanings, unable to make a decisive judgment, causing them to enter the path, and was therefore impeached, which is the reason for being incompetent. Someone asks: The Buddha spoke briefly, and the Bhikshus did not understand. What is wrong with Katyayana explaining it extensively? If the Buddha uses the Tripitaka teachings and cannot suit the occasion, this fault should be borne by the Buddha and has nothing to do with Katyayana. The answer is: The Buddha's intention is difficult to fathom and changes unpredictably. Although initially using the Tripitaka to guide sentient beings into the path, it is ultimately necessary to understand the teachings through the Mahayana Dharma. Therefore, the Tathagata (Buddha) expediently used the five meanings of the Tripitaka, but Katyayana could not understand and instead explained it more extensively, neither enabling the Bhikshus to progress nor causing them to be reprimanded, so it is said to be his fault. At that time, Vimalakirti (name of a Buddhist figure) below, in the following three paragraphs, is precisely describing the matters of incompetence. The article is divided into three parts: first, rebuking the speaker for using an incorrect mind; second, rebuking the Dharma (teachings) being spoken as incorrect; and third, the Bhikshus' (monks) minds attain liberation. The first part is saying that the Hinayana (smaller vehicle) enters the realm of true suchness, without words or speech. Departing from the realm of true suchness and entering the mundane world, there is mind and speech. This is using the mind of arising and ceasing to speak of the Dharma of true reality. Since it is the Dharma of arising and ceasing, it does not conform to true reality. How can one use this kind of mind to speak of true reality? Moreover, the four meanings are arising, and extinction is ceasing. Such distinctions are not speaking of true reality. Moreover, the arising of thoughts when emerging from contemplation is arising, and the forgetting of thoughts when entering contemplation is ceasing.

。實相不爾何以此心說實相法。又旃延因有無入道。還約有無以說五義。生即是有滅即是無。所說既是生滅有無。能說必爾。故云無以生滅心行說實相法。又聲聞四門五義皆是折法生滅之觀。故中論云。為鈍根聲聞說因緣生滅。是則四門雖異皆是生滅心行說實相法。何者一往通教八地已上二諦雙照。即真而說。別教初地道觀雙流。即寂而說。並恐是有教無人。唯圓初心即寂而說。如修羅琴名非生滅說實相法。又旃延非但說法心非亦不知根。此諸比丘必因通教巧度得道不藉三藏。故大士呵其生滅無定慧力不見他機謬說迂拙之五義也。

迦旃延至寂滅義。二呵所說法非。所以呵者旃延所說既是拙度。故諸比丘心不開悟。今凈名為說體法五義。非但止通入真亦通中道。諸法畢竟不生不滅。是無常義者。三藏明粗細生滅無常。只是無常非無常義。若了諸法非生非滅。橫計生滅故以四句撿生回得即無有滅。是則不生不滅。是無常義。五受陰洞達空無所起。是苦義者。三藏明粗細五陰此只是苦非苦義也。衍明體達本無粗細。妄計有故體有即空。不見苦相名無所起。即是苦義。諸法究竟無所有。是空義者。三藏所明生法二空此只是空非是空義。衍明體此諸法即是實相本來空寂。妄計人法故。既言究竟無所有即不須破折。若無有

【現代漢語翻譯】現代漢語譯本：如果實相不是這樣，為什麼用這種心來說實相法呢？而且，迦旃延（Kātyāyana，佛陀弟子，以善於論議著稱）因為有和無而入道，還是圍繞有和無來說五種意義。生就是有，滅就是無。所說的既然是生滅有無，能說的必定也是這樣。所以說不能用生滅心行來說實相法。而且，聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）的四門五義都是折法生滅的觀察。所以《中論》（Mūlamadhyamakakārikā，龍樹菩薩的著作）說，為鈍根的聲聞說因緣生滅。這樣看來，四門雖然不同，都是用生滅心行來說實相法。哪一種呢？一種是通教（一種佛教教義）八地（菩薩修行的一個階段）以上二諦（真諦和俗諦）雙照，即真而說。別教（另一種佛教教義）初地（菩薩修行的第一個階段）道觀雙流，即寂而說。並且恐怕是有教無人。只有圓教（天臺宗的教義）初心即寂而說。如修羅琴（一種比喻，指不依賴外力而自然發出的聲音）名非生滅說實相法。而且迦旃延非但說法心非，也不知道根機。這些比丘必定因為通教的巧妙引導而得道，不憑藉三藏（經、律、論）。所以大士（指維摩詰）呵斥他用生滅無定的智慧力量，不能見到他人的根機，謬說迂腐笨拙的五義啊。迦旃延至寂滅義。二是呵斥所說法不對。之所以呵斥，是因為迦旃延所說的是笨拙的引導，所以這些比丘的心不開悟。現在維摩詰為他們說體法五義，非但止於通教入真，也通於中道。諸法畢竟不生不滅，這是無常義。三藏所明的是粗細生滅無常，這只是無常，不是非無常義。如果瞭解諸法非生非滅，橫加計較生滅，所以用四句來檢查，生回得即無有滅。這就是不生不滅，是無常義。五受陰洞達空無所起，這是苦義。三藏所明的是粗細五陰，這只是苦，不是非苦義。衍明體達本無粗細，妄加計較有，所以體有即空。不見苦相，名叫無所起，這就是苦義。諸法究竟無所有，這是空義。三藏所明的是生法二空，這只是空，不是非是空義。衍明體此諸法即是實相，本來空寂。妄加計較人法，所以說究竟無所有，就不需要破折。如果沒有

【English Translation】 English version: If the true nature of reality (Śūnyatā) is not like this, why use this mind to speak about the Dharma of true reality? Moreover, Kātyāyana (a disciple of the Buddha known for his skill in debate) entered the path because of existence and non-existence, and still used existence and non-existence to explain the five meanings. Birth is existence, and cessation is non-existence. Since what is spoken of is birth, cessation, existence, and non-existence, the one who speaks must also be like that. Therefore, it is said that one cannot use the mind of birth and cessation to speak about the Dharma of true reality. Furthermore, the four gates and five meanings of the Śrāvakas (disciples who learn by hearing the Buddha's teachings) are all observations of the arising and ceasing of phenomena. Therefore, the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way, a work by Nāgārjuna) says that for Śrāvakas of dull faculties, it speaks of the arising and ceasing of conditions. Thus, although the four gates are different, they all use the mind of birth and cessation to speak about the Dharma of true reality. Which one? One is the teaching of the Common Doctrine (Tongjiao, a type of Buddhist teaching), where those above the eighth ground (a stage of Bodhisattva practice) illuminate both truths (conventional and ultimate) simultaneously, speaking from the perspective of truth. The teaching of the Distinct Doctrine (Biejiao, another type of Buddhist teaching) has the flow of both the path and the view from the first ground (the first stage of Bodhisattva practice), speaking from the perspective of stillness. And there is concern that there is teaching but no one to receive it. Only the initial mind of the Perfect Teaching (Yuanjiao, the Tiantai school's teaching) speaks from the perspective of stillness. Like the Asura's lute (a metaphor for a sound that arises naturally without external force), it is called speaking about the Dharma of true reality without birth and cessation. Moreover, Kātyāyana not only has a mind that is not in accordance with the Dharma, but also does not know the capacities of others. These Bhikshus (monks) must have attained the path through the skillful guidance of the Common Doctrine, not relying on the Three Baskets (Tripitaka, the Sutras, Vinaya, and Shastras). Therefore, the Great Being (Mahāsattva, referring to Vimalakirti) rebukes him for using the power of wisdom that is impermanent and without fixed nature, failing to see the capacities of others, and mistakenly speaking of the five meanings that are circuitous and clumsy. Kātyāyana's meaning reaches quiescence and extinction. Second, he is rebuking what is spoken as incorrect. The reason for the rebuke is that what Kātyāyana speaks of is clumsy guidance, so the minds of these Bhikshus are not enlightened. Now Vimalakirti speaks to them of the five meanings of the Dharma of the essence, not only stopping at the Common Doctrine to enter truth, but also connecting to the Middle Way. All dharmas ultimately do not arise and do not cease, this is the meaning of impermanence (Anitya). What the Three Baskets explain is the impermanence of coarse and subtle arising and ceasing, this is only impermanence, not the meaning of non-impermanence. If one understands that all dharmas neither arise nor cease, and arbitrarily calculates arising and ceasing, then using the four phrases to examine, 'birth returns to obtain' means there is no cessation. This is non-arising and non-ceasing, this is the meaning of impermanence. The five aggregates (Skandhas) are thoroughly penetrated as empty and without arising, this is the meaning of suffering (Dukkha). What the Three Baskets explain is the coarse and subtle five aggregates, this is only suffering, not the meaning of non-suffering. The extended explanation clarifies that the essence originally has no coarseness or subtlety, but one arbitrarily calculates existence, so the essence of existence is emptiness. Not seeing the aspect of suffering is called without arising, this is the meaning of suffering. All dharmas ultimately have nothing, this is the meaning of emptiness (Śūnyatā). What the Three Baskets explain is the emptiness of beings and dharmas, this is only emptiness, not the meaning of non-emptiness. The extended explanation clarifies that these dharmas are the true nature of reality, originally empty and still. Arbitrarily calculating beings and dharmas, so if it is said that ultimately there is nothing, then there is no need to break it down. If there is no

之可折何有空之可存。即是畢竟無所有是真空義也。於我無我而不二。是無我義者。三藏明人無我只是無我非無我義。衍明實相真空本來無有我與無我。妄計有故說于無我。若不得我亦無無我。我與無我本來無二。無二即無性。無性之性即真無我義也。法本不然今則無滅。是寂滅義者。三藏所明以有還無名寂滅涅槃只是寂滅非寂滅義。衍明諸法從本來常自寂滅相。即大涅槃不可覆滅。即真寂滅義也。而凡夫妄見流動二乘對治滅之。菩薩體達法本不然即是真諦寂滅之理。本來無有煩惱生死。今則無因滅果滅之滅諦涅槃。若見生滅真空不二之理。即是真滅義。三藏明五法名義皆異。衍明五法。假名雖殊名字即空。其義一也。此是通途釋衍五義。亦得即是圓五義也。若破旃延有無縱容明五義者。應云諸法畢竟不生不滅是無常義。何得有無縱容是無常義。破下四義類之可知。問上說旃延為顯四榮示受呵折。今衍明五義前四結枯豈是顯榮。答若破真入中結真成枯中自成榮。如涅槃明二鳥雙游。常無常俱。真無常義不得離常。故此經明於我無我而不二。即真無我義。若大經明我與無我其性不二。不二之性即真我義。即是無我法中有真我也。凈名結真明四枯者。意為顯榮。正是方等生蘇教意。出沒未顯豈得頓同法華涅槃。

說

【現代漢語翻譯】現代漢語譯本『之可折何有空之可存』，意思是畢竟什麼都沒有，這就是真空的意義。『於我無我而不二』，這就是無我的意義。三藏所闡明的人無我只是無我，並非無我之義。而大乘闡明實相真空，本來就沒有我與無我。因為妄加計度才說無我。如果執著於我，也無法得到無我。我與無我本來就沒有分別。沒有分別就是無自性。無自性的自性才是真無我的意義。『法本不然今則無滅』，這就是寂滅的意義。三藏所闡明的是以有還無，名為寂滅涅槃，這只是寂滅，並非真寂滅之義。大乘闡明諸法從本來就常自寂滅，這就是大涅槃，不可再次熄滅，才是真寂滅的意義。而凡夫妄見流動，二乘用對治的方法來滅除它。菩薩體悟到法本不然，這就是真諦寂滅的道理。本來就沒有煩惱生死，現在就沒有因滅果滅的滅諦涅槃。如果見到生滅真空不二的道理，這就是真滅的意義。三藏所闡明的五法，名義都有差異。大乘闡明的五法，假名雖然不同，名字卻是空性的，其意義是一樣的。這是通常解釋大乘五義的方法，也可以說是圓滿的五義。如果破斥旃延（Katyayana，印度尊者名）的有無縱容來闡明五義，就應該說諸法畢竟不生不滅，才是無常的意義。怎麼能說有無縱容就是無常的意義呢？破斥下面的四義，可以依此類推。問：上面說旃延是爲了顯示四榮而示現受呵斥，現在大乘闡明五義，前面四個都歸於枯寂，這怎麼能說是顯示榮盛呢？答：如果破斥真，入于中道，那麼枯寂就變成真實，中道自然成就榮盛。如同《涅槃經》所說二鳥雙游，常與無常並存。真無常的意義不能離開常。所以此經闡明於我無我而不二，才是真無我的意義。如果《大般涅槃經》闡明我與無我的自性不二，不二的自性就是真我的意義。這就是在無我法中存在真我。而《維摩詰經》總結真理，闡明四枯，意在顯示榮盛。這正是方等經（Vaipulya Sutra）生蘇的教義。出沒之理尚未顯明，怎麼能立刻等同於《法華經》（Lotus Sutra）和《涅槃經》呢？說

【English Translation】 English version 'What can be broken down? What emptiness can be stored?' means that ultimately there is nothing, and this is the meaning of true emptiness (Śūnyatā). 'Being non-dual in self and non-self' is the meaning of non-self (Anatta). The personal non-self explained in the Tripiṭaka (three baskets, the traditional term for the Buddhist scriptures) is only non-self, not the meaning of no non-self. The Mahāyāna (great vehicle) explains that the true nature of reality, true emptiness, originally has neither self nor non-self. It is because of false calculations that non-self is spoken of. If one is attached to self, one cannot attain non-self. Self and non-self are originally not separate. Non-separation is no-self-nature. The nature of no-self-nature is the meaning of true non-self. 'The Dharma (law, teaching) is not originally so, and now there is no extinction' is the meaning of quiescence (Śānti). What the Tripiṭaka explains is using existence to return to non-existence, called quiescent Nirvāṇa (extinction), which is only quiescence, not the meaning of true quiescence. The Mahāyāna explains that all Dharmas are always in a state of quiescence from the beginning, which is the great Nirvāṇa, which cannot be extinguished again, which is the meaning of true quiescence. Ordinary people falsely see movement, and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) use antidotes to extinguish it. Bodhisattvas (enlightenment being) realize that the Dharma is not originally so, which is the principle of true quiescence. Originally, there is no affliction (Klesha) or birth and death (Saṃsāra), and now there is no extinction of the cause and extinction of the result, which is the extinction of the truth of suffering (duhkha) and Nirvāṇa. If one sees the principle of non-duality of birth and death and true emptiness, this is the meaning of true extinction. The five Dharmas explained in the Tripiṭaka have different names and meanings. The five Dharmas explained in the Mahāyāna, although the assumed names are different, the names are empty, and their meaning is the same. This is the common way to explain the five meanings of the Mahāyāna, and it can also be said to be the perfect five meanings. If one refutes Katyayana's (Katyayana, name of an Indian venerable) indulgence in existence and non-existence to explain the five meanings, one should say that all Dharmas ultimately do not arise or cease, which is the meaning of impermanence (Anitya). How can indulgence in existence and non-existence be the meaning of impermanence? The refutation of the following four meanings can be inferred by analogy. Question: Above it was said that Katyayana showed himself to be rebuked in order to show the four glories, but now the Mahāyāna explains the five meanings, and the first four are all attributed to dryness, how can this be said to be showing glory? Answer: If one refutes the truth and enters the middle way, then dryness becomes truth, and the middle way naturally achieves glory. Just as the Nirvāṇa Sutra says that two birds travel together, and permanence and impermanence coexist. The meaning of true impermanence cannot be separated from permanence. Therefore, this Sutra explains that being non-dual in self and non-self is the meaning of true non-self. If the Mahāparinirvāṇa Sutra explains that the nature of self and non-self is non-dual, the nature of non-duality is the meaning of true self. This means that there is a true self in the Dharma of non-self. The Vimalakīrti Sutra concludes the truth and explains the four drynesses, intending to show glory. This is precisely the teaching of the Vaipulya Sutra (expanded sutra) of producing ghee. The principle of emergence and disappearance has not yet been revealed, how can it be immediately equated with the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) and the Nirvāṇa Sutra? Saying

是至解脫三明諸比丘悟道。此諸比丘必因生滅調心得入無生正道。是以佛初略說生滅調心。后因大士呵于旃延方廢生滅。用無生五義稱機而說。即便入道。心得解脫者因聞體法入空得羅漢果。故大品嘆羅漢德云心得好解脫。慧得好解脫者即是脫三界思惟。心得自在具八解脫。

故我不任詣彼問疾。四結成不堪。旃延自惟往昔為諸比丘廣說五義。為凈名所呵默然無答。豈堪傳旨故辭不堪。

佛告阿那律七命那律文為二。一命問疾二辭不堪。所以次命者以其弟子中天眼第一。是剎利種白飯王子。或云阿泥盧豆或阿㝹樓馱如楚夏不同耳。此云如意或云無貧。過去一食施辟支佛。九十一劫天上人中受如意樂故名如意。爾來無所乏短故名無貧。佛之從弟。初入道時多睡為人所呵。因是不寢遂致失眼。白佛具說。佛云眠是眼食。如人七日不食則便失命。七日不寢眼命則斷難可治之。當修天眼用見世事。因是修禪得四大凈色。半頭而見觀大千界猶如掌果。若三藏佛全頭天眼徹見無礙。雖不及佛于聲聞中最為第一。即是作意數以入道具如上說。深求其致乃至成前五種利益。具如身子章初。

阿那律下二奉辭不堪。文為四。一奉辭不堪．二述不堪之由．三正述被彈之事．四結成不堪。初文者良以往昔梵問天眼即答所得

【現代漢語翻譯】現代漢語譯本：這是關於那些通過至高的解脫和三明（Trividya，宿命通、天眼通、漏盡通）而悟道的比丘的故事。這些比丘必定是因為對生滅之法的調伏，他們的心才能進入不生不滅的正確道路。因此，佛陀最初簡略地講述了生滅調心之法。後來，因為維摩詰大士呵斥須深彌（Katyayana），才廢止了生滅之法，而用無生的五種意義，應機說法，使他們立即悟入正道。那些心得到解脫的人，是因為聽聞了體法而進入空性，證得阿羅漢果。所以《大品般若經》讚歎阿羅漢的功德說，『心得到好的解脫，慧得到好的解脫』，這就是脫離三界的思惟。心得到自在，具足八解脫。因此，我不適合去探望他的疾病。這是第四次總結，說明我不堪勝任。須深彌自己回憶過去曾為眾比丘廣泛地講述五義，卻被維摩詰所呵斥，默然無語。怎麼能勝任傳達佛旨的重任呢？所以推辭說自己不堪勝任。佛告訴阿那律（Aniruddha，無滅）去探望疾病。命令阿那律的文字分為兩部分：一是命令去探望疾病，二是推辭說自己不堪勝任。之所以接著命令阿那律，是因為他在弟子中天眼第一。他是剎帝利種姓的白飯王之子。或者說阿泥盧豆，或者阿㝹樓馱，就像楚國和夏國的方言不同一樣。這裡的意思是如意，或者說無貧。過去曾經用一餐飯供養辟支佛，九十一劫在天上人間享受如意之樂，所以名叫如意。從此以後，沒有什麼缺乏短少的，所以名叫無貧。他是佛陀的堂弟。最初入道的時候，經常睡覺，被人呵斥。因此不睡覺，最終導致失明。向佛陀詳細說明情況。佛陀說，睡眠是眼睛的食物。就像人七天不吃飯就會喪命一樣，七天不睡覺，眼睛的壽命就會斷絕，難以醫治。應當修習天眼，用來觀察世間的事情。因此修習禪定，得到四大清凈色，只用半個頭就能看見，觀察大千世界就像看手掌中的果實一樣。如果是三藏佛，用整個頭的天眼，就能徹底看見，沒有障礙。雖然比不上佛陀，但在聲聞弟子中是最為第一的。這就是作意思惟，用以進入正道的工具，就像上面所說的那樣。深入探求其中的意義，乃至成就前面的五種利益，詳細情況就像身子（Sariputra，舍利弗）章開始時所說的那樣。阿那律以下是第二部分，奉辭說自己不堪勝任。文字分為四個部分：一是奉辭說自己不堪勝任，二是陳述不堪勝任的理由，三是正式陳述被彈劾的事情，四是總結說明自己不堪勝任。第一部分的內容是，因為過去梵天問天眼，他立即回答了自己所得到的。

【English Translation】 English version: This is the story of those Bhikkhus who attained enlightenment through supreme liberation and the three kinds of knowledge (Trividya: knowledge of past lives, divine eye, and extinction of defilements). These Bhikkhus must have entered the path of non-arising and non-ceasing because of the taming of their minds regarding arising and ceasing. Therefore, the Buddha initially briefly explained the method of taming the mind regarding arising and ceasing. Later, because the great Bodhisattva Vimalakirti rebuked Katyayana, the method of arising and ceasing was abandoned, and the five meanings of non-arising were used to teach according to their capacity, enabling them to immediately enter the path. Those whose minds attained liberation entered emptiness upon hearing the Dharma of the body and attained the Arhat fruit. Therefore, the Mahaprajnaparamita Sutra praises the virtues of the Arhat, saying, 'The mind attains good liberation, and wisdom attains good liberation,' which means liberation from the thoughts of the three realms. The mind attains freedom and possesses the eight liberations. Therefore, I am not fit to visit him in his illness. This is the fourth conclusion, stating that I am not capable. Katyayana himself recalls that in the past, he extensively explained the five meanings to the Bhikkhus, but was rebuked by Vimalakirti and remained silent without an answer. How can he be capable of conveying the Buddha's message? Therefore, he declines, saying that he is not capable. The Buddha told Aniruddha to visit him in his illness. The text of the command to Aniruddha is divided into two parts: first, the command to visit him in his illness, and second, the refusal, saying that he is not capable. The reason for commanding Aniruddha next is that he is the foremost in divine eye among the disciples. He is the son of King Suddhodana of the Kshatriya caste. Or it is said Aniruddha or Anuruddha, just as the dialects of Chu and Xia are different. Here it means 'as desired' or 'without poverty'. In the past, he offered a meal to a Pratyekabuddha, and for ninety-one kalpas, he enjoyed the pleasure of 'as desired' in the heavens and among humans, so he is called 'as desired'. Since then, he has lacked nothing, so he is called 'without poverty'. He is the Buddha's cousin. When he first entered the path, he often slept and was rebuked. Therefore, he did not sleep, which eventually led to blindness. He explained the situation to the Buddha in detail. The Buddha said, 'Sleep is the food of the eyes. Just as a person who does not eat for seven days will die, if one does not sleep for seven days, the life of the eyes will be cut off and it will be difficult to cure. One should cultivate the divine eye to observe the affairs of the world.' Therefore, he cultivated meditation and obtained the four pure colors, and with only half of his head, he could see, observing the great thousand world as if it were a fruit in his palm. If it is a Tripitaka Buddha, with the divine eye of the entire head, he can see thoroughly without obstruction. Although he is not as good as the Buddha, he is the foremost among the Sravaka disciples. This is mindfulness, used as a tool to enter the path, as mentioned above. Deeply explore its meaning, and even achieve the five benefits mentioned earlier, as detailed at the beginning of the Sariputra chapter. Below Aniruddha is the second part, declining and saying that he is not capable. The text is divided into four parts: first, declining and saying that he is not capable; second, stating the reasons for being incapable; third, formally stating the matter of being impeached; and fourth, concluding and stating that he is not capable. The content of the first part is that because Brahma asked about the divine eye in the past, he immediately answered what he had obtained.

致被彈呵。莫知所酬。豈堪傳旨往問疾也。

所以下二述不堪之由。文為二。一梵王來問．二那律答。初文者但世界之主統御大千。報得天眼。亦見大千。報得天眼無如梵王。王及眷屬聞其那律于聲聞中天眼第一。欲知優劣故來請問。我即至摩勒果。二那律答。余諸聲聞所得天眼無有能見大千界者。故大論云大羅漢天眼唯見小千。大辟支佛見百佛世界。諸佛如來見一切佛土。那律獨見大千者。以其偏修作意數。故於諸聲聞天眼第一。一往與梵王所見似同。既無過彼之用則不生其敬仰。豈能令彼發心。致被大士所彈。即是不堪之由。問若爾何異。答梵王報得於自住處。則見大千余方不見。那律以修根本等五種四禪八色清凈。發真天眼隨所至處皆見大千。如觀掌果。諸羅漢雖不見大千隨其所見如影隨形。又梵王總相見見不分明。那律別相見見則分明。乃至諸羅漢因凈禪得者皆別相見見則分明。又梵王天眼是通非明。羅漢天眼是通是明。有如是異也。問梵王天眼見大千與法華肉眼何異。答大論明。報生天眼在肉眼上。天眼開闢肉眼見色故見大千。大品明菩薩肉眼見百由旬乃至大千。過此則用天眼。以肉眼與風相違故不說見他土。若法華經力肉眼能見大千一切法者。三藏二乘天眼慧眼所見事理尚不能及。何況梵王而可並

【現代漢語翻譯】現代漢語譯本：我受到維摩詰（Vimalakirti）的呵斥，無言以對，怎麼能奉命去問候他的病情呢？

下面兩段說明我不能勝任的原因。內容分為兩部分：一是梵天王（Brahma）來請問，二是阿那律（Aniruddha）的回答。先說第一部分，梵天王作為世界之主，統領大千世界（three-thousand-great-thousand world system），憑藉業報獲得天眼（divine eye）。即使是業報所得的天眼，也能看到大千世界。業報所得的天眼中，沒有誰比得上梵天王。梵天王和他的眷屬聽說阿那律在聲聞（Śrāvaka）弟子中天眼第一，想知道誰更勝一籌，所以前來請問。我於是來到摩勒果（Mallakagrama）。阿那律回答說，其他的聲聞弟子所得到的天眼，沒有能見到大千世界的。所以《大智度論》（Mahāprajñāpāramitāśāstra）中說，大阿羅漢（Arhat）的天眼只能見到小千世界（small chiliocosm），大辟支佛（Pratyekabuddha）能見到百佛世界（hundred-Buddha-world），諸佛如來（Tathāgata）能見到一切佛土（Buddha-field）。只有阿那律能見到大千世界，因為他特別修習作意數（yoniso manasikara）。因此在聲聞弟子中，他的天眼最為第一。乍一看，他和梵天王所見到的似乎相同，既然沒有超過梵天王的作用，就不會引起他的敬仰，又怎麼能使他發起菩提心（bodhicitta）呢？因此才會被大士（Mahasattva）所呵斥，這就是我不能勝任的原因。有人問，如果這樣，有什麼不同呢？回答是，梵天王憑藉業報，在他自己所住的地方，就能見到大千世界，其他地方就見不到了。阿那律通過修習根本等五種四禪八色清凈（five kinds of four dhyānas and eight colors of purity），而生起真正的天眼，無論到什麼地方都能見到大千世界，就像觀看手中的果實一樣。諸阿羅漢雖然見不到大千世界，但隨著他們所見到的，就像影子跟隨形體一樣。而且梵天王是總相見，見得不分明。阿那律是別相見，見得非常分明。乃至諸阿羅漢因為清凈禪定（dhyāna）而得到天眼的人，都是別相見，見得非常分明。而且梵天王的天眼是通非明，阿羅漢的天眼是通也是明，有這樣的不同。有人問，梵天王的天眼見到大千世界，和《法華經》（Lotus Sutra）中的肉眼（flesh eye）有什麼不同？回答是，《大智度論》中說明，業報所生的天眼在肉眼之上，天眼開闢肉眼，肉眼才能見到色法，所以能見到大千世界。《大品般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）中說明，菩薩（Bodhisattva）的肉眼能見到百由旬（yojana），乃至大千世界，超過這個範圍就要用天眼了。因為肉眼與風相違背，所以不說能見到其他佛土。如果《法華經》憑藉經力，肉眼能見到大千世界的一切法，那麼三藏（Tripiṭaka）二乘（two vehicles）的天眼慧眼（wisdom eye）所見到的事理尚且不能達到，更何況梵天王，怎麼能相提並論呢？

【English Translation】 English version: I was rebuked by Vimalakirti (Vimalakirti, meaning 'stainless fame'), and I have nothing to say in response. How can I be worthy to convey the message to inquire about his illness?

The following two sections explain the reasons for my unworthiness. The content is divided into two parts: first, Brahma (Brahma, the king of the Brahma heaven) came to inquire; second, Aniruddha (Aniruddha, one of the ten principal disciples of the Buddha, known for his divine eye) answered. First, Brahma, as the lord of the world, governs the three-thousand-great-thousand world system (three-thousand-great-thousand world system), and obtains the divine eye (divine eye) through karmic retribution. Even with the divine eye obtained through karmic retribution, he can see the three-thousand-great-thousand world system. Among the divine eyes obtained through karmic retribution, none can compare to Brahma. Brahma and his retinue heard that Aniruddha was the foremost in divine eye among the Śrāvaka (Śrāvaka, 'hearer' or 'disciple') disciples, and wanted to know who was superior, so they came to inquire. I then went to Mallakagrama (Mallakagrama, a town in ancient India). Aniruddha replied that none of the other Śrāvaka disciples had a divine eye that could see the three-thousand-great-thousand world system. Therefore, the Mahāprajñāpāramitāśāstra (Mahāprajñāpāramitāśāstra, 'Great Perfection of Wisdom Treatise') says that the divine eye of a great Arhat (Arhat, 'worthy one') can only see the small chiliocosm (small chiliocosm), a Pratyekabuddha (Pratyekabuddha, 'solitary Buddha') can see a hundred-Buddha-world (hundred-Buddha-world), and the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) can see all Buddha-fields (Buddha-field). Only Aniruddha can see the three-thousand-great-thousand world system because he particularly cultivates yoniso manasikara (yoniso manasikara, 'appropriate attention'). Therefore, among the Śrāvaka disciples, his divine eye is the foremost. At first glance, what he sees seems the same as what Brahma sees, but since he does not surpass Brahma's function, he will not arouse Brahma's respect, and how can he inspire Brahma to generate bodhicitta (bodhicitta, 'the mind of enlightenment')? Therefore, he was rebuked by the Mahasattva (Mahasattva, 'great being'), which is why I am unworthy. Someone asks, 'If so, what is the difference?' The answer is that Brahma, through karmic retribution, can see the three-thousand-great-thousand world system in his own dwelling place, but cannot see it in other places. Aniruddha, through cultivating the five kinds of four dhyānas and eight colors of purity (five kinds of four dhyānas and eight colors of purity), generates a true divine eye, and can see the three-thousand-great-thousand world system wherever he goes, just like looking at a fruit in his hand. Although the Arhats cannot see the three-thousand-great-thousand world system, what they see is like a shadow following a form. Moreover, Brahma sees the general appearance, and his vision is not clear. Aniruddha sees the specific appearance, and his vision is very clear. Even those Arhats who obtain the divine eye through pure dhyāna (dhyāna, 'meditation') see the specific appearance, and their vision is very clear. Furthermore, Brahma's divine eye is penetration but not clarity, while the Arhat's divine eye is both penetration and clarity. There is such a difference. Someone asks, 'What is the difference between Brahma's divine eye seeing the three-thousand-great-thousand world system and the flesh eye (flesh eye) in the Lotus Sutra (Lotus Sutra)?' The answer is that the Mahāprajñāpāramitāśāstra explains that the divine eye born from karmic retribution is above the flesh eye. The divine eye opens up the flesh eye, and the flesh eye can see form, so it can see the three-thousand-great-thousand world system. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, 'Perfection of Wisdom in 25,000 lines') explains that the flesh eye of a Bodhisattva (Bodhisattva, 'enlightenment being') can see a hundred yojana (yojana, a unit of distance), and even the three-thousand-great-thousand world system. Beyond this range, the divine eye must be used. Because the flesh eye is contrary to the wind, it is not said to be able to see other Buddha-fields. If the flesh eye in the Lotus Sutra can see all dharmas of the three-thousand-great-thousand world system through the power of the sutra, then the matters and principles seen by the divine eye and wisdom eye (wisdom eye) of the Tripiṭaka (Tripiṭaka, 'Three Baskets', the Buddhist canon) two vehicles (two vehicles) cannot even reach it, let alone Brahma, how can they be compared?

耶。故大經云。學大乘者雖有肉眼名為佛眼。二乘之人雖有慧眼名為肉眼。以其慧眼見真斷惑。與圓教肉眼有齊有劣。圓教肉眼名為佛眼者。以其雖具煩惱效能知如來秘密之藏。

時維摩詰下三正述被彈之事。文為五。一核難．二那律受屈．三梵王請問．四凈名答．五梵王及眷屬發心。初文為二。一雙核二雙難。初文者羅漢功德有二。一有為二無為。有為即是十智三三昧三明六通。無為即是三界見思斷處無生無滅。天眼若屬有為是作相見。若屬無為即無相見。定依何等而見大千。

假使至有見二雙結難。凈禪天眼皆生滅作相。雖與根本力用有殊並是有為。一往無別故言與外道五通等也。若無作相即是無為。不應有見者。此約無為功德結難。無為正是證數緣盡。無所緣見豈見大千。若無為有見何異外道。既不得有見則不應言見於大千。若還取有為見大千者。此則孱同梵王。凡聖何別。既無勝力豈能發起梵心。那律之失正在於此。何者三藏折空不見中道。入觀即同無為無見。出觀還同有為有見。有如是過故被難致屈。

世尊我時默然二明那律受屈所以然者對此核難莫知所通。

彼諸梵下三梵王請問。文為三。一嘆未曾有。二作禮致敬。三正請問。初文者聞那律答未覺有異。今聞大士致斯核難。那

【現代漢語翻譯】現代漢語譯本：因此，《大經》中說，學習大乘佛法的人，即使只有肉眼，也稱為佛眼。而二乘（聲聞乘和緣覺乘）之人，即使有慧眼，也稱為肉眼。因為他們的慧眼只能見到真諦，斷除煩惱，與圓教的肉眼相比，既有相同之處，也有不如之處。圓教的肉眼被稱為佛眼，是因為他們雖然具有煩惱，但能知曉如來秘密的寶藏。

當時，維摩詰（Vimalakirti）接下來正式陳述那律（Aniruddha）被詰難的事情。內容分為五部分：一、覈實詰難；二、那律承認理屈；三、梵王（Brahma）請問；四、維摩詰回答；五、梵王及其眷屬發心。首先是覈實詰難部分，分為兩點：一、雙重覈實；二、雙重詰難。首先是覈實部分，羅漢（Arhat）的功德有兩種：一是有為，二是無為。有為指的是十智、三種三昧（Samadhi）、三種明、六種神通。無為指的是斷除三界（欲界、色界、無色界）的見思惑，達到無生無滅的境界。如果天眼屬於有為，就是有作相的見；如果屬於無為，就是無相的見。那麼，那律的天眼是依據哪一種而見到大千世界的呢？

假設到『有見』，是雙重總結詰難。凈禪（Dhyana）的天眼都是生滅的有作相。雖然與根本的功用有所不同，但都是有為法。一般來說沒有區別，所以說與外道的五神通等同。如果沒有作相，那就是無為法，不應該有見。這是從無為功德的角度總結詰難。無為正是證得數緣已盡，沒有所緣的見，怎麼能見到大千世界呢？如果無為法有見，那和外道有什麼區別？既然不能有見，就不應該說見到大千世界。如果還是取有為法來見大千世界，那就和凡夫俗子的梵王一樣了。凡夫和聖人有什麼區別？既然沒有殊勝的力量，怎麼能發起梵天之心呢？那律的過失就在這裡。為什麼呢？因為三藏（經藏、律藏、論藏）只看到空性，沒有看到中道。入觀的時候就等同於無為無見，出觀的時候又等同於有為有見。有這樣的過失，所以被詰難而理屈。

世尊，我當時默然不語。』這是說明那律承認理屈的原因，是因為面對這樣的核實詰難，不知如何應對。

『彼諸梵』以下是第三部分，梵王請問。分為三點：一、讚歎未曾有；二、作禮致敬；三、正式請問。首先是讚歎未曾有，意思是說，之前聽那律的回答，沒有覺得有什麼不同。現在聽到維摩詰大士提出這樣的核實詰難，那律

【English Translation】 English version: Therefore, the Great Sutra says, 'Those who study the Mahayana Dharma, even if they only have physical eyes, are called Buddha-eyes. Those of the Two Vehicles (Sravaka and Pratyekabuddha), even if they have wisdom-eyes, are called physical eyes.' Because their wisdom-eyes can only see the truth and cut off afflictions, compared to the physical eyes of the Perfect Teaching, they have both similarities and differences. The physical eyes of the Perfect Teaching are called Buddha-eyes because, although they possess afflictions, they can know the secret treasures of the Tathagata (Thus Come One).'

At that time, Vimalakirti (Vimalakirti) then formally stated the matter of Aniruddha (Aniruddha) being questioned. The content is divided into five parts: 1. Verifying the questioning; 2. Aniruddha admitting his fault; 3. Brahma (Brahma) asking questions; 4. Vimalakirti answering; 5. Brahma and his retinue generating the aspiration for enlightenment. First is the verification of the questioning, divided into two points: 1. Double verification; 2. Double questioning. First is the verification part, the merits of an Arhat (Arhat) are of two kinds: 1. conditioned (with outflows); 2. unconditioned (without outflows). Conditioned refers to the ten wisdoms, three Samadhis (Samadhi), three kinds of clear knowing, and six supernormal powers. Unconditioned refers to cutting off the afflictions of views and thoughts in the Three Realms (Desire Realm, Form Realm, Formless Realm), and attaining the state of no birth and no death. If the heavenly eye belongs to the conditioned, it is seeing with characteristics; if it belongs to the unconditioned, it is seeing without characteristics. Then, on what basis does Aniruddha's heavenly eye see the great thousand world?

Assuming up to 'having seeing', it is a double summary of the questioning. The heavenly eyes of pure Dhyana (Dhyana) are all conditioned with arising and ceasing. Although they are different from the fundamental function, they are all conditioned dharmas. Generally speaking, there is no difference, so it is said to be equal to the five supernormal powers of externalists. If there are no characteristics, then it is an unconditioned dharma, and there should be no seeing. This is summarizing the questioning from the perspective of unconditioned merit. The unconditioned is precisely the attainment of the exhaustion of causes and conditions, without any object of seeing, how can one see the great thousand world? If the unconditioned has seeing, then what is the difference from externalists? Since one cannot have seeing, one should not say that one sees the great thousand world. If one still takes the conditioned to see the great thousand world, then one is the same as the ordinary Brahma. What is the difference between an ordinary person and a sage? Since one does not have superior power, how can one arouse the Brahma-mind? Aniruddha's fault lies here. Why? Because the Tripitaka (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) only sees emptiness and does not see the Middle Way. When entering contemplation, one is equal to unconditioned and no seeing; when exiting contemplation, one is equal to conditioned and having seeing. Having such faults, one is questioned and admits defeat.

'World Honored One, I was silent at that time.' This explains the reason why Aniruddha admitted his fault, because he did not know how to respond to such verification and questioning.

'Those Brahmas' below is the third part, Brahma asking questions. It is divided into three points: 1. Praising the unprecedented; 2. Paying homage and respect; 3. Formally asking questions. First is praising the unprecedented, meaning that before, when listening to Aniruddha's answer, they did not feel any different. Now hearing the great Vimalakirti Bodhisattva raise such verification and questioning, Aniruddha

律既壞則梵王非真。必更有真天眼。故生未曾有心也。

即為作禮二明王及眷屬敬心內發申其敬懷。亦是致請之儀。而問曰世孰有真眼者。三梵王請問那律及己既皆此非真。必應有得真天眼者。故言世孰有也。

維摩詰下四大士答。文為二。一答有真天眼人。二辨真天眼相。初文者真天眼人以見中道無二邊偽名真天眼。問無二邊偽是真慧眼何名天眼。答即中見色名真天眼。常在至二相二辨真天眼相。謂常在首楞嚴等諸大三昧。亦名常在大般涅槃深禪定窟。亦是一切眾生皆滅定相。見諸佛國者寂而常見。如明鏡凈水萬像皆現。不以二相者不同梵王外道有為作相。不同二乘無為偏真冥然無見。又不以二相者。中道真天眼非二諦之相。而能遍照四土二種生死。死此生彼依正並現王三昧中。即是真天眼也。問此真天眼何教所攝。答非偏非圓。偏圓雙見即圓教真天眼也。問若佛見中道名天眼者。何名佛眼。答今取證理見十方土及十法界粗細之色名佛天眼。圓見三諦無二名為佛眼。隨義分別五眼宛然。若深得天眼之意何妨四眼。如金剛般若所明。若具分別廢論餘事。

於是下五梵王發心。文為二。一正明諸梵發心。二明致敬而去。初發心者前聞那律所說不辨實相之理。又無遍見國土之事故不能令諸梵發心。今聞

【現代漢語翻譯】現代漢語譯本：如果戒律已經敗壞，那麼梵天王（Brahmā Kings，色界諸天的統治者）就不是真正的。必定還有真正的天眼（divine eye，一種超自然視覺能力）。因此，（他們）生起了前所未有的心。

於是（他們）向二位明王（two luminous kings，指維摩詰和某位菩薩）及其眷屬行禮，內心生起恭敬之情，表達他們的敬意。這也是一種邀請的禮儀。然後問道：『世間誰擁有真正的天眼？』三位梵天王請教阿那律（Aniruddha，佛陀的十大弟子之一，以天眼著稱）以及他們自己，既然都不是真正的，那麼必定應該有獲得真正天眼的人。所以說『世間誰擁有』。

維摩詰（Vimalakirti，一位在家菩薩）以下的四大菩薩回答。這段文字分為兩部分。一是回答有真正天眼的人，二是辨別真正天眼的相狀。第一部分說，真正天眼的人，以見到中道（Middle Way，佛教的核心教義，避免極端）沒有二邊（two extremes，指斷見和常見等極端觀點）的虛假之名，才是真正的天眼。問：沒有二邊的虛假是真慧眼（wisdom eye，能看清事物本質的智慧之眼），那什麼叫做天眼？答：即在中道中見到色（form，物質現象）才叫做真正的天眼。『常在』至『二相』是第二部分，辨別真正天眼的相狀。所謂『常在』，是指常在首楞嚴（Śūraṅgama，一種深奧的禪定）等各種大三昧（samādhi，禪定）。也叫做常在大般涅槃（Mahāparinirvana，佛陀的最終涅槃）的深禪定窟。也是一切眾生都處於滅定（cessation，一種高級禪定狀態）的相狀。見到諸佛國土（Buddha-fields，諸佛所居住和教化的世界）是寂靜而常見的。如同明鏡凈水，萬象都能顯現。『不以二相』，是說不同於梵天王外道（non-Buddhist，指佛教以外的宗教）的有為（conditioned，由因緣和合而成的）造作之相。也不同於二乘（two vehicles，聲聞乘和緣覺乘）的無為（unconditioned，不依賴因緣的）偏真（partial truth，片面的真理）的冥然無見。又不以二相，是說中道真天眼不是二諦（two truths，世俗諦和勝義諦）之相。而能普遍照耀四土（four lands，指凡聖同居土、方便有餘土、實報莊嚴土和常寂光土）和兩種生死（two kinds of death and rebirth，分段生死和變易生死）。死此生彼，依報（environment，生存環境）和正報（physical body，身心）都顯現在王三昧（king of samādhi，最殊勝的禪定）中。這就是真正的天眼。問：這真正的天眼屬於什麼教派所攝？答：非偏非圓（neither partial nor complete，既不是小乘的偏頗，也不是大乘的圓滿）。偏圓雙見，就是圓教（perfect teaching，佛教的最高教義）的真天眼。問：如果佛見到中道叫做天眼，那什麼叫做佛眼（Buddha eye，佛陀所擁有的最圓滿的智慧之眼）？答：現在取證理（realizing the truth，證悟真理）見到十方國土（ten directions，指所有方向）以及十法界（ten realms，指六道輪迴加上四聖界）粗細的色，叫做佛天眼。圓滿見到三諦（three truths，空諦、假諦、中諦）沒有二元對立，叫做佛眼。隨順意義分別，五眼（five eyes，肉眼、天眼、慧眼、法眼、佛眼）宛然存在。如果深刻理解天眼的意義，不妨有四眼（four eyes，指除了佛眼之外的其他四眼）。如金剛般若（Diamond Sutra，金剛經）所闡明。如果具足分別，就廢棄了討論其他事情。

於是，以下的五位梵天王發心（generate Bodhicitta，發起菩提心，立志成佛）。這段文字分為兩部分。一是正式說明諸位梵天王發心，二是說明致敬而去。首先說發心，之前聽阿那律所說，不能辨別實相（true nature，事物的真實本質）的道理。又沒有普遍見到國土的事故，所以不能令諸位梵天王發心。現在聽聞……

【English Translation】 English version: If the precepts are broken, then the Brahmā Kings (rulers of the form realm heavens) are not genuine. There must be a true divine eye (a supernatural visual ability). Therefore, (they) gave rise to an unprecedented mind.

Then (they) paid homage to the two luminous kings (Vimalakirti and a certain Bodhisattva) and their retinue, with reverence arising from within, expressing their respect. This was also a form of invitation. And asked: 'Who in the world possesses the true divine eye?' The three Brahmā Kings inquired of Aniruddha (one of the Buddha's ten great disciples, known for his divine eye) and themselves, since they are not genuine, then there must be someone who has attained the true divine eye. Therefore, they said, 'Who in the world possesses it?'

Vimalakirti (a lay Bodhisattva) and the four great Bodhisattvas below answered. This passage is divided into two parts. First, answering that there are people with true divine eyes, and second, distinguishing the characteristics of the true divine eye. The first part says that a person with a true divine eye, who sees the Middle Way (the core teaching of Buddhism, avoiding extremes) without the false name of two extremes (referring to extreme views such as annihilationism and eternalism), is the true divine eye. Question: The falsity of not having two extremes is the true wisdom eye (the eye of wisdom that can see the essence of things), so what is called the divine eye? Answer: Seeing form (material phenomena) in the Middle Way is called the true divine eye. 'Always present' to 'two characteristics' is the second part, distinguishing the characteristics of the true divine eye. 'Always present' means always present in the Śūraṅgama (a profound samādhi) and other great samādhis (meditative states). It is also called the deep meditation cave of the Great Parinirvana (the Buddha's final nirvana). It is also the state where all sentient beings are in cessation (an advanced meditative state). Seeing the Buddha-fields (worlds where Buddhas reside and teach) is stillness and constant seeing. Like a clear mirror and pure water, all phenomena can appear. 'Not with two characteristics' means that it is different from the conditioned (arising from causes and conditions) characteristics of the Brahmā Kings and non-Buddhists (religions other than Buddhism). It is also different from the unconditioned (not dependent on causes and conditions) partial truth (one-sided truth) of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), which is dark and without seeing. Not with two characteristics also means that the true divine eye of the Middle Way is not the characteristic of the two truths (conventional truth and ultimate truth). It can universally illuminate the four lands (the Land of Coexistence of Saints and Ordinary Beings, the Land of Expedient Residue, the Land of Real Reward and Adornment, and the Land of Eternal Tranquility) and the two kinds of death and rebirth (segmental death and rebirth and variational death and rebirth). Dying here and being born there, the environment (the environment of existence) and the physical body (body and mind) all appear in the king of samādhi (the most supreme samādhi). This is the true divine eye. Question: To which school does this true divine eye belong? Answer: Neither partial nor complete (neither the partiality of the Hinayana nor the completeness of the Mahayana). Seeing both partial and complete is the true divine eye of the perfect teaching (the highest teaching of Buddhism). Question: If the Buddha seeing the Middle Way is called the divine eye, then what is called the Buddha eye (the most complete eye of wisdom possessed by the Buddha)? Answer: Now, taking the realization of truth (enlightenment) to see the coarse and fine forms of the ten directions (all directions) and the ten realms (the six realms of reincarnation plus the four noble realms) is called the Buddha's divine eye. Perfectly seeing the three truths (the truth of emptiness, the truth of provisional existence, and the truth of the Middle Way) without duality is called the Buddha eye. According to the meaning, the five eyes (flesh eye, divine eye, wisdom eye, Dharma eye, Buddha eye) are clearly present. If one deeply understands the meaning of the divine eye, there is no harm in having four eyes (referring to the other four eyes besides the Buddha eye). As explained in the Diamond Sutra. If one fully distinguishes, one will abandon discussing other matters.

Then, the following five Brahmā Kings generated Bodhicitta (the aspiration to attain Buddhahood). This passage is divided into two parts. First, formally stating that the Brahmā Kings generated Bodhicitta, and second, stating that they paid homage and left. First, speaking of generating Bodhicitta, previously listening to Aniruddha, they could not distinguish the principle of the true nature (the true essence of things). Also, because they did not universally see the Buddha-fields, they could not cause the Brahmā Kings to generate Bodhicitta. Now hearing...

大士所明理真事廣過前所見。稱會根緣皆發心也。圓教似發即是鐵輪。真發即銅輪也。禮維摩詰足已忽然不現。二致敬也。

故我不任詣彼問疾。四結成不堪。那律自惟往昔為于梵王而說天眼。致被大士彈呵莫所對。豈堪奉旨往問疾也。

維摩經略疏卷第十六

弟子品之六

佛告優婆離八命優婆離文為二。一命問疾二辭不堪。所以次命者以其弟子中持律第一。優婆離此云上首有翻化生。是人恐從念數入道。所以然者三藏修多羅阿毗曇有是佛說。或弟子化人諸天仙等隨機而說。佛印成經。毗尼結戒皆佛自制。為欲住持佛法正內眷屬。此須念持令不忘失。念力若強則無遺漏。複次持戒秉律。若不專念明識輕重則多有所犯。行事僻謬故。佛教諸比丘清旦常修六念則無所犯。行事無謬故得持戒之上也。深求其致乃至成前五種利益。具如身子章。

優婆離下二奉辭不堪。文為四。一正辭不堪。二述不堪之由。三述被呵之事。四結成不堪。初文者良以往昔判斷不明致被呵折豈堪傳如來旨也。所以者何下二述不堪之由。由為二比丘解釋律相不契機理。文為二。一二比丘犯戒疑問。二上首為說。初文者二比丘所犯輕重未知。若其輕者何得不敢問佛。若其重者律無悔文或重罪方便。有師曾見經云。有一比

【現代漢語翻譯】現代漢語譯本：大士（菩薩的尊稱）所闡明的道理真實而廣博，遠超過我之前所見。他所稱讚的根器和因緣，都是爲了啓發眾生的菩提心。圓教（圓滿的教法）中，相似的發心如同鐵輪（比喻難以摧毀），真正的發心則如同銅輪（比喻可以摧毀）。我禮拜維摩詰（Vimalakirti）的腳，他忽然消失不見。這是我兩次表達敬意。

因此，我不勝任去探望他的疾病。這是第四個總結，說明自己不堪勝任。那律（Aniruddha）自己回憶說，過去曾為梵王（Brahma）講述天眼（divine eye）的道理，結果被大士（菩薩的尊稱）呵斥得無言以對。我怎麼能勝任奉旨去探望疾病呢？

《維摩經略疏》卷第十六

弟子品第六

佛告訴優婆離（Upali），分為兩個部分。第一部分是命令他去問候疾病，第二部分是辭謝自己不堪勝任。之所以接下來命令優婆離（Upali），是因為他是弟子中持戒第一的人。優婆離（Upali），翻譯為上首，也有翻譯為化生的。這個人恐怕是從念數入道的。之所以這樣說，是因為三藏（Tripitaka）中的修多羅（Sutra，經）、阿毗曇（Abhidhamma，論）有的是佛說的，有的是弟子、化人、諸天仙等根據機緣而說的，佛印可成為經典。毗尼（Vinaya，律）的戒律都是佛親自製定的，爲了住持佛法，端正內部眷屬。這需要念誦記憶，使之不忘失。念力如果強，就不會有遺漏。再次，持戒秉律，如果不專心念誦，明辨輕重，就會有很多犯戒之處，行為也會出現偏差。所以，佛教導各位比丘，清晨經常修習六念，就不會有犯戒之處，行為也不會有偏差，因此才能成為持戒之上的人。深入探求其中的道理，乃至成就前述的五種利益，具體內容如同身子（Sariputra）章。

優婆離（Upali）以下是第二部分，奉辭說自己不堪勝任。分為四個部分。第一部分是正式辭謝自己不堪勝任，第二部分是陳述不堪勝任的原因，第三部分是陳述被呵斥的事情，第四部分是總結自己不堪勝任。第一部分的內容是，因為過去判斷不明，導致被呵斥，怎麼能勝任傳達如來的旨意呢？所以者何以下是第二部分，陳述不堪勝任的原因。原因在於為兩個比丘解釋律相不符合機理。分為兩個部分。第一部分是兩個比丘犯戒的疑問，第二部分是上首（優婆離）為他們解說。第一部分的內容是，兩個比丘所犯的罪行輕重未知。如果罪行輕微，為什麼不敢問佛？如果罪行嚴重，律中沒有懺悔的條文，或者屬於重罪的方便之門。有法師曾經在經中看到，有一個比丘

【English Translation】 English version: The principles elucidated by the Great Being (a respectful term for Bodhisattva) are true and vast, far exceeding what I have seen before. The roots and conditions he praises are all for inspiring sentient beings' Bodhicitta (the mind of enlightenment). In the perfect teaching (the complete teaching), a semblance of aspiration is like an iron wheel (an analogy for being difficult to destroy), while a true aspiration is like a copper wheel (an analogy for being able to be destroyed). I bowed to Vimalakirti's feet, and he suddenly disappeared. This is my second expression of respect.

Therefore, I am not qualified to visit him regarding his illness. This is the fourth conclusion, stating that I am not capable. Aniruddha himself recalled that in the past, he had explained the principle of the divine eye to Brahma, but was rebuked by the Great Being (a respectful term for Bodhisattva) and had nothing to say in response. How could I be qualified to carry out the Buddha's decree to visit his illness?

Vimalakirti Sutra Commentary, Scroll 16

Chapter 6: Disciples

The Buddha told Upali, divided into two parts. The first part is the command to inquire about the illness, and the second part is the refusal to be capable. The reason for ordering Upali next is that he is the foremost in upholding the precepts among the disciples. Upali, translated as 'chief,' is also translated as 'born by transformation.' This person is probably entered the path through mindfulness. The reason for this is that in the Tripitaka (Three Baskets), the Sutras (discourses), and the Abhidhamma (philosophical treatises), some are spoken by the Buddha, and some are spoken by disciples, beings born by transformation, devas (gods), immortals, etc., according to the occasion, and the Buddha approves them as scriptures. The Vinaya (discipline) precepts are all personally established by the Buddha, in order to maintain the Dharma and rectify the inner circle of relatives. This requires recitation and memorization so that it is not forgotten. If the power of mindfulness is strong, there will be no omissions. Furthermore, upholding the precepts and adhering to the discipline, if one does not concentrate and clearly discern the weight of the offenses, one will commit many transgressions, and one's conduct will be deviant. Therefore, the Buddha teaches all bhikshus (monks) to constantly cultivate the six recollections in the early morning so that there will be no transgressions, and one's conduct will not be deviant, thus one can become the foremost in upholding the precepts. Deeply seeking its meaning, one can even achieve the aforementioned five benefits, as detailed in the Sariputra chapter.

Below Upali is the second part, declining to be capable. It is divided into four parts. The first part is the formal refusal to be capable, the second part is the statement of the reason for being incapable, the third part is the statement of being rebuked, and the fourth part is the conclusion of being incapable. The content of the first part is that because of unclear judgment in the past, I was rebuked, how can I be qualified to convey the Tathagata's (Buddha's) intention? The following is the second part, stating the reason for being incapable. The reason lies in explaining the characteristics of the precepts to two bhikshus in a way that did not accord with their capacity. It is divided into two parts. The first part is the two bhikshus' questions about offenses, and the second part is the chief's (Upali's) explanation to them. The content of the first part is that the severity of the two bhikshus' offenses is unknown. If the offenses are minor, why would they not dare to ask the Buddha? If the offenses are serious, there is no provision for repentance in the precepts, or it belongs to the expedient means for serious offenses. A Dharma master once saw in a sutra that there was a bhikshu

丘蘭若露臥。採薪女見盜行非法。比丘臥覺疑犯初重。又一比丘嗔此女欲打怖走墮坑而死。比丘心疑懼犯殺戒恥愧世尊不敢咨問遂從波離請決所疑。上明十大弟子共輔如來弘十法門意在此也。我即為其如法解說。二明波離解說。依律判斷或教集僧羯磨除滅。故言如法為說。

時維摩詰下三正述被呵之事。文為二。一正述彈呵二二比丘心得清凈。初文為七。一正彈呵。二勸除滅。三為解釋。四引佛語證。五核問波離。六入真分判。七結成奉律。初文者若約理懺則不煩涉事。事相紛紜何益於理。無重增此二比丘罪者。罪從想生。應除其想。波離強為分別是輕是重。如是羯磨此乃涉事。增妄擾心生重悔蓋障于定慧。是重增罪。

當直除滅勿擾其心。二勸直除滅。諦觀罪性妄想自息。是直除滅。何者罪從心生。還從心滅。故罪有無必由於心。若觀心畢竟不可得即不見罪相。是直除滅不擾其心。今明罪滅有三。一作法懺二觀相懺三觀無生懺。作法懺滅違無作罪。依毗尼門。觀相懺滅性罪。此依定門。觀無生懺滅妄想罪。此依慧門。複次違無作罪障戒。性罪障定。妄想罪障慧。作法懺者如律所明。作法成就能滅違無作罪。性罪不滅。大論云如比丘斬草告命。二罪同篇。作法懺悔二無作滅。告命不滅。雖違無作滅性罪未

【現代漢語翻譯】現代漢語譯本丘蘭若（qiu lan ruo）：比丘居住的簡陋茅屋。一位採薪女看見盜賊正在做非法之事。一位睡在茅屋裡的比丘醒來，懷疑自己犯了初重罪（chu zhong zui）。另一位比丘嗔恨這位女子，想要打她，女子害怕逃跑，掉進坑裡死了。這位比丘心中懷疑，害怕犯了殺戒，感到羞愧，不敢向世尊（Shi Zun）請教，於是向波離（Bo Li）請教，希望他能決斷心中的疑惑。上面說明十大弟子（shi da zi di）共同輔佐如來（Ru Lai），弘揚十法門（shi fa men），意圖就在於此。我將為他如法地解釋。第二點說明波離（Bo Li）的解釋。依據戒律判斷，或者教導僧眾舉行羯磨（jie mo），以消除罪過。所以說『如法為說』。這時，維摩詰（Wei Mo Jie）從三個方面正確地陳述了被呵斥的事情。分為兩部分。一是正確地陳述彈劾和呵斥，二是比丘們的心得到清凈。第一部分分為七點。一是正確地彈劾和呵斥。二是勸導消除罪過。三是為此解釋。四是引用佛語作為證明。五是覈實詢問波離（Bo Li）。六是進入真理進行判決。七是總結完成奉行戒律。第一點，如果按照理懺（li chan）的方式，就不需要涉及具體事務。具體事務紛繁複雜，對理有什麼好處呢？不要加重這兩位比丘的罪過。罪過是從妄想產生的，應該消除他們的妄想。波離（Bo Li）強行為他們分別輕重，像這樣舉行羯磨（jie mo），這實際上是涉及具體事務，增加虛妄，擾亂心神，產生嚴重的後悔，遮蓋了禪定和智慧，這是加重罪過。應當直接消除罪過，不要擾亂他們的心。第二點是勸導直接消除罪過。仔細觀察罪的本性，妄想自然就會停止。這就是直接消除罪過。為什麼呢？罪從心生，還從心滅。所以罪的有無必定取決於心。如果觀察心，畢竟是不可得的，就看不到罪的相狀。這就是直接消除罪過，不擾亂他們的心。現在說明罪的消除有三種方式。一是作法懺（zuo fa chan），二是觀相懺（guan xiang chan），三是觀無生懺（guan wu sheng chan）。作法懺（zuo fa chan）消除違犯無作罪（wu zuo zui）的罪過，依據毗尼門（pi ni men）。觀相懺（guan xiang chan）消除性罪（xing zui），這依據定門（ding men）。觀無生懺（guan wu sheng chan）消除妄想罪（wang xiang zui），這依據慧門（hui men）。再次，違犯無作罪（wu zuo zui）障礙戒，性罪（xing zui）障礙定，妄想罪（wang xiang zui）障礙慧。作法懺（zuo fa chan）就像戒律所說明的那樣，作法成就就能消除違犯無作罪（wu zuo zui）的罪過，但性罪（xing zui）不能消除。《大論（da lun）》中說，如同比丘斬草告命（zhan cao gao ming），兩種罪過屬於同一篇。作法懺悔（zuo fa chan hui）后，無作罪（wu zuo zui）消除了，但告命（gao ming）的罪過沒有消除。雖然違犯無作罪（wu zuo zui）消除了，但性罪（xing zui）還沒有消除。

【English Translation】 English version Qiu Lan Ruo (丘蘭若): A simple hut where a Bhikkhu resides. A firewood-gathering woman saw thieves committing illegal acts. A Bhikkhu sleeping in the hut woke up and suspected himself of committing the initial grave offense (chu zhong zui). Another Bhikkhu, angry at the woman, wanted to hit her, causing her to run away in fear and fall into a pit, where she died. The Bhikkhu, filled with doubt and fear of breaking the precept against killing, felt ashamed and dared not ask the World Honored One (Shi Zun), so he asked Bo Li (波離) to resolve his doubts. The above explains that the ten great disciples (shi da zi di) jointly assisted the Tathagata (Ru Lai) in propagating the ten Dharma doors (shi fa men), with this intention in mind. I will explain it to him according to the Dharma. The second point explains Bo Li's (波離) explanation. According to the precepts, judge or teach the Sangha to hold a Karma (jie mo) to eliminate offenses. Therefore, it is said 'explaining according to the Dharma'. At this time, Vimalakirti (Wei Mo Jie) correctly stated the matters being rebuked from three perspectives. It is divided into two parts. The first is to correctly state the impeachment and rebuke, and the second is that the Bhikkhus' minds are purified. The first part is divided into seven points. The first is to correctly impeach and rebuke. The second is to advise the elimination of offenses. The third is to explain this. The fourth is to cite the Buddha's words as proof. The fifth is to verify and question Bo Li (波離). The sixth is to enter the truth for judgment. The seventh is to conclude the observance of precepts. The first point is that if one follows the principle of repentance (li chan), there is no need to involve specific matters. What benefit do complex specific matters bring to the principle? Do not increase the offenses of these two Bhikkhus. Offenses arise from delusion, so their delusion should be eliminated. Bo Li (波離) insists on distinguishing between minor and major offenses, and holding a Karma (jie mo) in this way actually involves specific matters, increasing falsehood, disturbing the mind, and causing severe remorse, which obscures meditation and wisdom. This is increasing the offense. One should directly eliminate the offenses and not disturb their minds. The second point is to advise direct elimination of offenses. Carefully observe the nature of the offense, and delusion will naturally cease. This is direct elimination of offenses. Why? Offenses arise from the mind and also cease from the mind. Therefore, the existence or non-existence of offenses necessarily depends on the mind. If one observes the mind and finds it ultimately unattainable, one will not see the appearance of offenses. This is direct elimination of offenses, not disturbing their minds. Now, it is explained that there are three ways to eliminate offenses. The first is the ritual repentance (zuo fa chan), the second is the contemplation repentance (guan xiang chan), and the third is the contemplation of non-arising repentance (guan wu sheng chan). The ritual repentance (zuo fa chan) eliminates the offense of violating the non-action offense (wu zuo zui), according to the Vinaya (pi ni men). The contemplation repentance (guan xiang chan) eliminates the inherent offense (xing zui), which is based on the Dhyana (ding men). The contemplation of non-arising repentance (guan wu sheng chan) eliminates the delusion offense (wang xiang zui), which is based on the wisdom (hui men). Furthermore, violating the non-action offense (wu zuo zui) obstructs precepts, the inherent offense (xing zui) obstructs Dhyana, and the delusion offense (wang xiang zui) obstructs wisdom. The ritual repentance (zuo fa chan), as explained in the precepts, can eliminate the offense of violating the non-action offense (wu zuo zui) when the ritual is accomplished, but the inherent offense (xing zui) cannot be eliminated. The Mahāprajñāpāramitāśāstra (da lun) says that it is like a Bhikkhu cutting grass and making an announcement (zhan cao gao ming); both offenses belong to the same category. After the ritual repentance (zuo fa chan hui), the non-action offense (wu zuo zui) is eliminated, but the offense of making an announcement (gao ming) is not eliminated. Although the violation of the non-action offense (wu zuo zui) is eliminated, the inherent offense (xing zui) is not yet eliminated.

滅。此非真滅。而作法紛動廢修禪定障入無生。即是擾其心也。觀相懺者如諸方等所明行法。見罪滅相。菩薩戒云。若見光華種種異相罪便得滅。若不見相雖懺無益。若見好相無作及性二罪俱滅。取相心動則心水不清。珠豈得現。此亦擾心非直除也。觀無生懺者。此觀成時能除根本妄惑之罪。如拔樹根枝葉自滅。普賢觀云。一切業障海皆從妄想生。若欲懺悔者端坐思實相。眾罪如霜露慧日能消除。無勞作法取相紛糾。問若爾者諸經說懺必須生重慚愧怖畏改隔。何得不須作法取相。答人有利鈍。鈍人造罪心重懺罪心輕。輕心不能除重心罪。故令生重慚愧怖畏改隔其心。須作法取相。若利根人正觀心性罪本自滅憂悔不起是則畢故不造新。名直除滅不擾其心。故大論云。若人罪能悔。悔已莫復憂。如是心安樂不應常念著。若生重悔。悔箭入心。現世憂苦死入地獄。又若執有此罪。罪則轉重。若不執罪罪則漸輕。若能見理事性根本。一切諸罪即皆滅也。是為直滅不擾其心。

所以至中間三解釋。彼罪性不在內外中間者。罪性本空。若能觀空即是無罪。所以然者。若罪是有即有定性。若有定性不出三處。一者內心。二者外境。三者中間。即心境共生。今撿若在內者即是自性。自性是罪者未對境。時常當應有罪故非自性。若

謂在外境境是他性。若他有罪罪自屬他。何關己也。若謂內外合有罪生者。即共生罪。共有二過所謂自他即兩罪並生如伐草木若人有罪草木應有若謂中間刀應有罪故不在兩間。又解非內根外塵中間六識。若十八界空無罪性何能有罪。又罪從心生。觀心不從自他共生。則心不在內外中間。如其心然罪垢亦然。諸法亦然。故普賢觀云。觀心無心。法不住法我心自空。罪福無主諸法如是無住無壞。作是懺悔名大懺悔。名莊嚴懺悔名無罪懺悔名破壞心識懺悔。行此懺悔心如流水唸唸不住。見普賢菩薩及十方佛。前兩解觀行小疏不與經合。后解正扶凈名所引佛語。若能如是觀罪無生。是直除滅不擾其心。凈名以此為釋前呵意即可見。

如佛至於如四引佛成證釋波離疑。何者波離自念毗尼是佛所制。依此制用有何失哉。是故大士亦引佛語何得不受。但佛語有二。一了義二不了義。豈執不了之言不受了義之說。亦是令二比丘信心明凈。故引佛語破其疑執。若依此判違佛語者。毗尼中佛問汝何心作。若垢心作輕之與重悉皆是罪。不得言無。大士即引佛語。心垢故眾生垢。當知罪從心生。若見有眾生即有垢罪。若知心空無眾生相。即是心凈心凈即眾生凈。眾生凈故無罪垢也。此則能知所知之心皆不在內外中間。是則無心。無心何得

【現代漢語翻譯】現代漢語譯本：所謂的『在外境境是他性』，意思是外在環境的境界是屬於其他事物的性質。如果他人有罪，罪過自然屬於他人，與自己有什麼關係呢？如果說內外結合才產生罪過，那就是共同產生罪過。共同產生罪過就有兩個過失，即自己和他人同時產生罪過，就像砍伐草木一樣，如果人有罪，草木也應該有罪。如果說罪過存在於中間的刀上，那麼罪過就不在兩者之間。另一種解釋是，罪過並非產生於內在的六根、外在的六塵以及中間的六識。如果十八界都是空無自性的，那麼罪性又從何而來，又怎麼會有罪過呢？而且，罪過是從心中產生的。觀察心，發現它不是從自身、他身或共同產生而來的，那麼心就不存在於內在、外在或中間。心是如此，罪惡也是如此，一切諸法也是如此。所以《普賢觀》中說：『觀心無心，法不住法，我心自空，罪福無主，諸法如是，無住無壞。』這樣懺悔就叫做大懺悔，叫做莊嚴懺悔，叫做無罪懺悔，叫做破壞心識懺悔。行這種懺悔，心就像流水一樣唸唸不住，就能見到普賢菩薩以及十方諸佛。前面兩種解釋的觀行比較粗疏，不符合經義。後面的解釋正好扶助了《維摩詰經》所引用的佛語。如果能夠這樣觀照，罪過就不會產生，這是直接消除罪過，而不是擾亂內心。維摩詰用這個來解釋之前的呵斥，就可以明白了。

就像佛陀用四個譬喻來印證，以此來消除波離（Vinaya master，持律者）的疑惑。為什麼呢？因為波離自己認為毗尼（Vinaya，戒律）是佛陀所制定的，依照這個戒律來行事，有什麼過失呢？所以維摩詰大士也引用佛語，怎麼能不接受呢？但是佛語有兩種，一種是了義（definitive meaning），一種是不了義（provisional meaning）。怎麼能執著于不了義的言論，而不接受了義的說法呢？這也是爲了讓兩位比丘的信心更加明凈，所以引用佛語來破除他們的疑惑和執著。如果按照這個來判斷違背佛語的人，那麼在毗尼中，佛陀會問你以什麼心來做？如果是以染污的心來做，那麼無論是輕罪還是重罪，都是罪過，不能說沒有。維摩詰大士就引用佛語說：『心垢故眾生垢』。應當知道罪過是從心中產生的。如果看到有眾生，那就是有染污和罪過。如果知道心是空性的，沒有眾生相，那就是心清凈，心清凈就是眾生清凈，眾生清凈就沒有罪惡了。』這就是能夠知道能知的心和所知的事物都不在內在、外在或中間，這就是無心。沒有心，又怎麼會有罪過呢？

【English Translation】 English version: The so-called 'external realm is of other's nature' means that the realm of the external environment belongs to the nature of other things. If others have sins, the sins naturally belong to them, what does it have to do with oneself? If it is said that sins arise from the combination of internal and external factors, then it is a joint generation of sins. Joint generation of sins has two faults, that is, oneself and others simultaneously generate sins, just like cutting down grass and trees, if humans have sins, then grass and trees should also have sins. If it is said that the sin exists in the middle knife, then the sin is not in between the two. Another explanation is that sins do not arise from the internal six roots, the external six dusts, and the intermediate six consciousnesses. If the eighteen realms are all empty and without self-nature, then where does the nature of sin come from, and how can there be sins? Moreover, sins arise from the mind. Observing the mind, it is found that it does not arise from oneself, others, or jointly, then the mind does not exist in the internal, external, or middle. The mind is like this, sins are also like this, and all dharmas are also like this. Therefore, the Universal Worthy Contemplation says: 'Observing the mind as no-mind, dharma does not abide in dharma, my mind is empty by itself, sins and blessings have no owner, all dharmas are like this, without abiding and without destruction.' Repenting in this way is called great repentance, called adorned repentance, called sinless repentance, called destroying consciousness repentance. Practicing this kind of repentance, the mind is like flowing water, constantly ceasing, and one can see Samantabhadra Bodhisattva (Universal Worthy Bodhisattva) and all the Buddhas of the ten directions. The first two explanations of contemplation and practice are relatively rough and do not conform to the meaning of the scriptures. The latter explanation just supports the Buddha's words quoted in the Vimalakirti Sutra. If one can contemplate in this way, sins will not arise, this is directly eliminating sins, rather than disturbing the mind. Vimalakirti uses this to explain the previous rebuke, and it can be understood.

Just like the Buddha used four metaphors to confirm, in order to eliminate the doubts of Upali (Vinaya master). Why? Because Upali himself believed that the Vinaya (discipline) was established by the Buddha, and what fault is there in acting according to this discipline? Therefore, the great Bodhisattva Vimalakirti also quoted the Buddha's words, how can one not accept it? But there are two kinds of Buddha's words, one is definitive meaning, and the other is provisional meaning. How can one cling to the words of provisional meaning and not accept the statement of definitive meaning? This is also to make the faith of the two bhikkus (monks) more clear and pure, so he quoted the Buddha's words to break their doubts and attachments. If according to this to judge those who violate the Buddha's words, then in the Vinaya, the Buddha will ask you what mind you use to do it? If it is done with a defiled mind, then whether it is a light sin or a heavy sin, it is a sin, and you cannot say there is none. The great Bodhisattva Vimalakirti then quoted the Buddha's words saying: 'Because the mind is defiled, sentient beings are defiled.' It should be known that sins arise from the mind. If you see sentient beings, then there is defilement and sin. If you know that the mind is empty, without the appearance of sentient beings, then the mind is pure, and if the mind is pure, then sentient beings are pure, and if sentient beings are pure, then there are no sins.' This is being able to know that the knowing mind and the known things are not in the internal, external, or middle, this is no-mind. Without mind, how can there be sins?

有垢。故云罪垢亦然諸法亦然。不出于如者如大品云。菩薩行般若時不見有法出法性外。法性即如之異名。

如優婆離下五核問即為三。一大士問二波離答三大士類顯真空無垢。初文者此問波離折法觀心入偏真時寧有垢不。我言不也。二波離答折法觀心見真之時真無垢相。

維摩至如是三明類顯。衍明眾生心相即空即中。無垢亦爾。

唯優婆離下六明三假入空分判斷除。三假者一因成二相續三相待。是體假入空。故用幻夢等譬以辨假相。如此體假亦入圓真對破三藏折假偏真。何者三藏三假但隨情入真。衍所明假隨理入真。具如玄義。此即巧拙滅罪不同。波離用拙凈名用巧。文為三。一體因成二體相續三體相待。體此入空即真即中。則無罪相即是大乘毗尼直除滅也。初文有三倒。正約無明污穢五陰成假名罪人。即因成假。無明顛倒不出三種。謂想心見。能成三倒三陰。皆無明成。此三倒陰。扶心王起則有一切諸行罪垢。能了三倒不自他共無因即是無生。無生無滅無心無罪。唯優波離妄想是垢無妄想是凈。此明想倒體假即空妄想不起則無罪垢。故言無妄想是凈。顛倒是垢無顛倒是凈。此明心倒體假即空顛倒不起則無罪垢。言無顛倒是凈。取我是垢不取我是凈。取我即我見等五是見顛倒。體假即空即不取

{ "translations": [ "現代漢語譯本：有垢，所以說罪垢也是這樣，諸法也是這樣。沒有超出『如』（Tathata，真如）的，如《大品般若經》所說：『菩薩行般若波羅蜜時，不見有法超出法性之外。』法性就是『如』的異名。", "", "如優婆離（Upali，佛陀十大弟子之一，持戒第一）下面的五個核心問題，可以分為三部分：第一，維摩詰（Vimalakirti，一位著名的在家菩薩）提問；第二，優婆離回答；第三，維摩詰闡明真空無垢的道理。第一部分，維摩詰問優婆離，在折法觀心，進入偏真（只證悟空性，未證中道）的時候，是否還有垢染？維摩詰說：『我說沒有。』第二部分，優婆離回答說，在折法觀心，見到真理的時候，真理是沒有垢染之相的。", "", "維摩詰以『如是』三字來闡明，進一步說明眾生的心相就是空，就是中道，所以無垢也是這樣。", "", "唯有優婆離下面的六個問題，闡明了從三假（三種虛假）入空，從而進行判斷和去除。三假是指：一、因成假；二、相續假；三、相待假。這是體假入空。所以用幻夢等譬喻來辨別假相。這種體假也進入圓真（圓滿的真理），用來對治三藏（聲聞藏、緣覺藏、菩薩藏）的折假偏真。什麼是三藏的折假？三藏的三假只是隨順情識而入真。維摩詰所闡明的假，是隨順理性而入真。具體內容如《玄義》所說。這就是巧和拙在滅罪上的不同。優婆離用的是拙法，維摩詰用的是巧法。文分為三部分：一、體因成假；二、體相續假；三、體相待假。體悟這些而入空，就是真，就是中道，那麼就沒有罪相，這就是大乘的毗尼（Vinaya，戒律），直接去除罪業。第一部分有三倒（三種顛倒）。正是由於無明（Avidya，對事物真相的迷惑）的污穢，五陰（五蘊，構成個體存在的五種要素）才形成了假名罪人，這就是因成假。無明顛倒不出三種，即想倒、心倒、見倒。能形成三倒三陰，都是由無明造成的。這三種顛倒之陰，扶持心王（心識的主體）而起，就有一切諸行罪垢。能夠了達三倒不是自生、不是他生、不是共生、不是無因生，就是無生。無生無滅，無心無罪。只有優婆離認為妄想是垢，沒有妄想是凈。這說明想倒的體假即是空，妄想不生起就沒有罪垢，所以說沒有妄想就是清凈。顛倒是垢，沒有顛倒就是清凈。這說明心倒的體假即是空，顛倒不生起就沒有罪垢，所以說沒有顛倒就是清凈。執取『我』是垢，不執取『我』是凈。執取『我』就是我見等五種見顛倒，體假即是空，即是不執取。", "" ], "english_translations": [ "English version: There is defilement. Therefore, it is said that the defilement of sin is also like this, and all dharmas are also like this. Nothing goes beyond 『Tathata』 (如, suchness, the ultimate nature of reality), as the Mahaprajnaparamita Sutra (大品般若經) says: 『When a Bodhisattva practices Prajnaparamita, he does not see any dharma that goes beyond the nature of dharma.』 The nature of dharma is another name for 『Tathata.』", "", "The five core questions below, starting with Upali (優婆離, one of the Buddha's ten great disciples, foremost in upholding the precepts), can be divided into three parts: First, Vimalakirti (維摩詰, a famous lay Bodhisattva) asks the questions; second, Upali answers; and third, Vimalakirti elucidates the principle of emptiness and purity. In the first part, Vimalakirti asks Upali whether there is still defilement when one practices the contemplation of breaking down dharmas and observing the mind, entering into partial truth (only realizing emptiness, not the Middle Way). Vimalakirti says: 『I say there is not.』 In the second part, Upali answers that when one practices the contemplation of breaking down dharmas and observing the mind, seeing the truth, the truth has no aspect of defilement.", "", "Vimalakirti uses the words 『Thus it is』 three times to elucidate further, explaining that the mind-aspect of sentient beings is emptiness and the Middle Way, so purity is also like this.", "", "Only the six questions below, starting with Upali, explain entering emptiness from the three falsities (三種虛假), thereby making judgments and removing them. The three falsities refer to: first, the falsity of arising from causes; second, the falsity of continuity; and third, the falsity of interdependence. This is the emptiness of the substantial falsity. Therefore, analogies such as illusions and dreams are used to distinguish false appearances. This substantial falsity also enters into the complete truth (圓真), used to counteract the partial truth of the three pitakas (三藏, Sravaka Pitaka, Pratyekabuddha Pitaka, Bodhisattva Pitaka) that breaks down falsities. What is the breaking down of falsities in the three pitakas? The three falsities of the three pitakas only follow emotions to enter truth. The falsity elucidated by Vimalakirti follows reason to enter truth. The specifics are as described in the Profound Meaning (玄義). This is the difference between skillfulness and clumsiness in eradicating sins. Upali uses the clumsy method, and Vimalakirti uses the skillful method. The text is divided into three parts: first, the substantial falsity of arising from causes; second, the substantial falsity of continuity; and third, the substantial falsity of interdependence. Realizing these and entering emptiness is truth and the Middle Way, then there is no aspect of sin, which is the Vinaya (毗尼, precepts) of the Mahayana, directly removing sins. The first part has the three inversions (三倒). It is precisely because of the defilement of ignorance (Avidya, 無明, delusion about the true nature of things) that the five skandhas (五陰, the five aggregates that constitute individual existence) form the falsely named sinner, which is the falsity of arising from causes. The inversions of ignorance do not go beyond three types, namely, the inversion of thought, the inversion of mind, and the inversion of view. They can form the three inversions and three skandhas, all caused by ignorance. These three inverted skandhas support the mind-king (the main body of consciousness) to arise, then there are all actions and defilements of sin. Being able to understand that the three inversions are not self-born, not other-born, not jointly born, and not born without a cause, is non-birth. Non-birth and non-cessation, no mind and no sin. Only Upali believes that delusion is defilement, and no delusion is purity. This explains that the substantial falsity of the inversion of thought is emptiness, and if delusion does not arise, there is no defilement of sin, so it is said that no delusion is purity. Inversion is defilement, and no inversion is purity. This explains that the substantial falsity of the inversion of mind is emptiness, and if inversion does not arise, there is no defilement of sin, so it is said that no inversion is purity. Grasping 『I』 is defilement, and not grasping 『I』 is purity. Grasping 『I』 is the five views such as the view of self, and the substantial falsity is emptiness, which is not grasping." "" ] }

我。若不取我則無罪垢。故言不取我是凈。此三皆因成假並約心論垢故須體之。

優婆離至如電二明體相續假以入空如幻。譬相續之法但假施設相續有罪。若體相續不自他等即得入空不見罪相。罪相虛妄無可得者罪垢自滅。如電之譬。為顯相續生滅迅速。問電是三藏譬。何得入衍門用。答已說幻譬相續不實迅速未顯。故借電譬以顯迅速。何不得耶。

諸法至相生三明體相待假入空待有二種。一異時二同時。此約異時故云乃至一念不住。以四句撿不可得。即得入空。言相待者皆虛妄見。又從諸法下或是總譬三假成一切法。皆無所有而分別生一切法者皆是妄見。故云如夢炎水月以妄想生。體假即空妄想不起。心無罪故即是清凈。故凈名云當直除滅。

其知至善解七結成奉律。佛教本令斷惡入道。若深得佛意赴機判斷。能除罪垢得入道者則不乖佛教。是直奉律。其知此者是名善解者。知輕重相皆如幻化。善解輕重入無輕重第一義諦。即是善解巧度之毗尼也。

於是下二比丘心得清凈文為三。一二比丘稱歎凈名二波離愜伏述成。三二比丘心淨髮心。一二比丘嘆波離拙度奉律凈名巧度奉律拙巧之殊。故嘆言上智者哉。波離拙度之所不及所以不能說者。但於三藏明律之上不能用衍。通別圓教赴機判斷。故

【現代漢語翻譯】現代漢語譯本：如果我不執取『我』（ātman），就不會有罪惡和污垢。所以說不執取『我』就是清凈。這三種情況都是因為因緣和合而成，是虛假的，並且是就心而言的污垢，所以需要體悟它的空性。

優婆離（Upāli）尊者說，就像閃電一樣，這說明諸法的體性是相續的，是虛假的，以此進入空性，如同幻象。譬如相續之法，只是假借施設，相續才有罪。如果體悟相續之法，既不是自生，也不是他生等等，就能進入空性，不見罪相。罪相是虛妄的，無可把握，罪惡和污垢自然消滅。用閃電來比喻，是爲了顯示相續生滅的迅速。有人問，閃電是三藏（Tripiṭaka）中的譬喻，怎麼能用在方等經典中呢？回答說，已經用幻象來比喻相續的不真實，只是沒有顯示它的迅速，所以借用閃電來比喻，有什麼不可以呢？

諸法乃至相生，這說明體性是相互依存的，是虛假的，以此進入空性。相互依存有兩種：一是異時，二是同時。這裡說的是異時，所以說乃至一念不住。用四句來觀察，不可得，就能進入空性。所說的相互依存，都是虛妄的見解。又從諸法以下，或許是總的譬喻，說明三假（體假、相假、用假）成就一切法。一切法都是空無所有的，而分別產生一切法，這都是虛妄的見解。所以說，如同夢、陽焰、水月，都是由妄想而生。體悟虛假即是空性，妄想不起，心中沒有罪惡，就是清凈。所以《維摩經》（Vimalakīrti Nirdeśa Sūtra）說，應當直接除滅。

其知乃至善解，這總結了奉持戒律。佛教的根本是讓人斷惡入道。如果深刻理解佛的意圖，隨機判斷，能夠消除罪惡和污垢，得以入道，就不違背佛教，這就是真正地奉持戒律。知道這些的人，就叫做善解者。知道輕重之相，都如幻化，善於理解輕重，進入無輕重的第一義諦（paramārtha-satya），就是善於理解巧妙度人的毗尼（Vinaya）了。

於是以下是兩個比丘心得清凈的文字，分為三部分。一是兩個比丘稱讚維摩詰（Vimalakīrti），二是優婆離（Upāli）尊者心悅誠服地述說，三是兩個比丘心淨髮心。一是兩個比丘讚歎優婆離（Upāli）尊者拙於度化而奉持戒律，維摩詰（Vimalakīrti）善於度化而奉持戒律，說明拙和巧的差別。所以讚歎說，真是上智之人啊！優婆離（Upāli）尊者拙於度化，不能達到的地方，所以不能說，只是在三藏（Tripiṭaka）明律之上，不能運用方等經典，通教、別教、圓教，隨機判斷，所以不能。

【English Translation】 English version: If I do not grasp at 'self' (ātman), then there will be no sin or defilement. Therefore, it is said that not grasping at 'self' is purity. These three situations are all due to the aggregation of conditions and are false, and they are defilements spoken of in relation to the mind, so it is necessary to realize their emptiness.

Venerable Upāli said, like lightning, this illustrates that the nature of all dharmas is continuous and false, thereby entering emptiness, like an illusion. For example, the dharma of continuity is only a provisional establishment, and continuity has sin. If one realizes the dharma of continuity, that it is neither self-arisen nor other-arisen, etc., then one can enter emptiness and not see the appearance of sin. The appearance of sin is illusory and cannot be grasped, and sin and defilement will naturally disappear. The analogy of lightning is used to show the rapid arising and ceasing of continuity. Someone asks, lightning is a metaphor in the Tripiṭaka, how can it be used in Vaipulya sutras? The answer is, the illusion has already been used to metaphorize the unreality of continuity, but its rapidity has not been shown, so what is wrong with borrowing the metaphor of lightning to show its rapidity?

All dharmas, even arising in relation, this illustrates that the nature is interdependent and false, thereby entering emptiness. There are two types of interdependence: heterochronous and synchronous. This refers to heterochronous, so it is said that even a single thought does not abide. Examining with the four sentences, it is unattainable, and one can enter emptiness. What is said to be interdependent is all false views. Furthermore, from 'all dharmas' onwards, perhaps it is a general metaphor, illustrating that the three falsities (falsity of substance, falsity of characteristics, falsity of function) accomplish all dharmas. All dharmas are empty and without anything, and the discrimination arises from all dharmas, which are all false views. Therefore, it is said that like dreams, mirages, and reflections of the moon in water, they are all born from delusion. Realizing falsity is emptiness, delusion does not arise, and there is no sin in the mind, which is purity. Therefore, the Vimalakīrti Nirdeśa Sūtra says that one should directly eliminate it.

Knowing this, even to skillful understanding, this summarizes upholding the precepts. The fundamental of Buddhism is to lead people to cut off evil and enter the path. If one deeply understands the Buddha's intention and judges according to the situation, being able to eliminate sin and defilement and enter the path, then one does not violate Buddhism, which is truly upholding the precepts. Those who know this are called skillful understanders. Knowing the characteristics of lightness and heaviness, all like illusions, being good at understanding lightness and heaviness, entering the first noble truth (paramārtha-satya) of no lightness and heaviness, is being good at understanding the Vinaya of skillfully liberating people.

From 'then' onwards are the words of two bhikshus whose minds are purified, divided into three parts. First, two bhikshus praise Vimalakīrti, second, Venerable Upāli wholeheartedly narrates, and third, two bhikshus purify their minds and generate the aspiration. First, two bhikshus praise Venerable Upāli for being clumsy in liberating people but upholding the precepts, and Vimalakīrti for being skillful in liberating people but upholding the precepts, illustrating the difference between clumsiness and skillfulness. Therefore, they praise, 'Truly a person of superior wisdom!' Venerable Upāli is clumsy in liberating people, and what he cannot reach, so he cannot speak, only on the Tripiṭaka, above the clear precepts, he cannot use the Vaipulya sutras, the shared teaching, the distinct teaching, and the perfect teaching, judging according to the situation, so he cannot.

言而不能說。

我答至此也二明波離愜伏述成二比丘之所嘆也。自舍等者稟三教行人及圓下位皆不能判凈名權實樂說之辨。其智慧明達為若此者。體法見理照機分明。知病識藥隨病授藥通達無礙。

時二至是辨三明二比丘發心。疑悔除者疑淫殺之罪除也。悔者一犯罪悔除。二重增悔除。菩提心如前分別。作是等者愿令得衍無礙辨才如大士也。

故我不任詣彼問疾四結成不堪。波離自惟拙度奉律昔所不能除二比丘罪。致彼大士所彈。爾來揖敬是故。不堪傳旨問疾。

佛告羅睺羅九命羅睺羅文為二。一命問疾二辭不堪。所以次命者以其弟子中密行第一。羅睺羅是佛菩薩時子。亦言羅云此云覆障。以其在胎六年故名覆障。昔塞鼠穴今得此報。大論明羅云往昔為王期看仙人。王著樂遂忘仙人六日在外不得飲食。故六年處胎因名覆障。有翻宮生。悉達太子將欲逾城出家以指指其妃腹語言。卻後六年汝當生男。耶輸因覺有身。國人皆疑太子出家太妃在宮。何得有身。將非邪通。佛共凈飯王於後證是太子之子親。是宮之所生因名宮生。羅云當是從思數入道。故密行第一。深求其致乃至成前五種利益。具如身子章。

羅睺羅下二奉辭不堪文為四。一正辭不堪二述不堪之由三正述被呵四結成不堪。初文者

【現代漢語翻譯】現代漢語譯本：用言語也無法完全表達（凈名菩薩的智慧和辯才）。

我回答到這裡，也進一步說明了波離（Poli，持律第一的弟子）和兩位比丘被維摩詰（Vimalakirti）折服並讚歎的原因。從『自舍等者』開始，說明稟持三教的修行人和圓教下位的人，都無法分辨維摩詰所說的權巧方便之說和真實之說的區別。他們的智慧如此明達，體悟佛法，洞見真理，觀察時機，清楚地瞭解病癥，認識藥物，根據病癥給予藥物，通達無礙。

『時二至是辨』，說明兩位比丘因此發菩提心。『疑悔除者』，是說對淫慾和殺生的罪過的疑慮消除了。『悔者』，一是犯罪后的懺悔得以消除，二是不斷增加的悔恨得以消除。『菩提心如前分別』，菩提心的解釋如前文所述。『作是等者』，是希望獲得像維摩詰大士一樣無礙的辯才。

『故我不任詣彼問疾』，這是第四次總結自己不堪勝任。波離自己認為自己才智拙劣，奉行戒律，過去不能消除兩位比丘的罪過，以至於被維摩詰大士呵斥。從那以後，我一直對他表示敬意，因此，不堪勝任傳達佛旨去問候疾病。

『佛告羅睺羅』，第九次命令羅睺羅（Rahula，佛陀的兒子）。羅睺羅的文字分為兩部分：一是命令他去問候疾病，二是羅睺羅推辭不堪勝任。之所以這次命令羅睺羅，是因為他在弟子中密行第一。羅睺羅是佛陀還是菩薩時的兒子，也叫羅云，意思是覆障（遮蔽）。因為他在母親的胎中待了六年，所以叫做覆障。過去堵塞老鼠洞，今生得到這樣的報應。《大智度論》中說明，羅云過去做國王時，約定去看望仙人，國王貪圖享樂，忘記了仙人在外六天沒有得到飲食，所以六年處胎，因此得名覆障。還有一種說法是宮生。悉達多（Siddhartha）太子將要逾城出家時，用手指著妃子的腹部說，六年之後你應當生個男孩。耶輸陀羅（Yasodhara）因此覺得有了身孕，國人都懷疑太子出家，太妃在宮中，怎麼會懷孕呢？難道是邪術？佛陀和凈飯王（Suddhodana）後來證實這是太子之子，確實是在宮中所生，因此叫做宮生。羅云應當是從思維修入道的，所以密行第一。深入探求其精髓，乃至成就前述五種利益，具體內容如舍利弗（Sariputra）章所述。

『羅睺羅下』，第二部分是羅睺羅奉辭不堪勝任，分為四個部分：一是正式推辭不堪勝任，二是陳述不堪勝任的原因，三是正式陳述被呵斥的情況，四是總結自己不堪勝任。第一部分是正式推辭不堪勝任。

【English Translation】 English version: Words cannot fully express it (Vimalakirti's wisdom and eloquence).

My answer here further explains why Poli (the foremost disciple in Vinaya) and the two Bhikshus were subdued and praised by Vimalakirti. Starting from 'Since those who abandon, etc.,' it explains that practitioners who uphold the Three Teachings and those in the lower positions of the Perfect Teaching are unable to distinguish between Vimalakirti's expedient teachings and the true teachings. Their wisdom is so clear, they embody the Dharma, see the truth, observe the opportunities, clearly understand the illness, recognize the medicine, administer the medicine according to the illness, and are unobstructed in their understanding.

'When the two arrived, they discerned,' explains that the two Bhikshus thus generated Bodhicitta. 'Doubts and regrets are eliminated,' means that the doubts about the sins of lust and killing are eliminated. 'Regrets' refers to the elimination of both repentance after committing a crime and the elimination of ever-increasing remorse. 'Bodhicitta as previously explained,' the explanation of Bodhicitta is as described earlier. 'Making such, etc.,' is the hope to obtain unobstructed eloquence like the great Vimalakirti.

'Therefore, I am not fit to visit him and inquire about his illness,' this is the fourth summary of his unworthiness. Poli himself believes that his talent is clumsy, he upholds the precepts, and in the past, he could not eliminate the sins of the two Bhikshus, which led to him being reprimanded by the great Vimalakirti. Since then, I have always shown him respect, therefore, I am not fit to convey the Buddha's message to inquire about his illness.

'The Buddha said to Rahula,' the ninth command to Rahula (Rahula, the Buddha's son). Rahula's text is divided into two parts: first, the command to visit and inquire about the illness, and second, Rahula's refusal to be competent. The reason for commanding Rahula this time is that he is the foremost in secret practice among the disciples. Rahula was the son of the Buddha when he was still a Bodhisattva, also called Rahu, meaning 'covered obstacle'. Because he stayed in his mother's womb for six years, he was called 'covered obstacle'. In the past, he blocked a rat hole, and in this life, he received such retribution. The Mahaprajnaparamita Shastra explains that when Rahula was a king in the past, he made an appointment to visit an immortal, but the king indulged in pleasure and forgot that the immortal had not received food or drink for six days, so he stayed in the womb for six years, hence the name 'covered obstacle'. Another saying is 'born in the palace'. When Siddhartha (Siddhartha) was about to leave the city to renounce his family, he pointed to his concubine's belly and said, 'After six years, you should give birth to a boy.' Yasodhara (Yasodhara) therefore felt pregnant, and the people of the country suspected that the prince had renounced his family, and the concubine was in the palace, how could she be pregnant? Could it be sorcery? The Buddha and Suddhodana (Suddhodana) later confirmed that this was the son of the prince, and he was indeed born in the palace, hence the name 'born in the palace'. Rahula should have entered the path through contemplation and cultivation, so he is the foremost in secret practice. He deeply seeks its essence, and even achieves the aforementioned five benefits, the specific content is as described in the Sariputra (Sariputra) chapter.

'Rahula below,' the second part is Rahula's refusal to be competent, divided into four parts: first, a formal refusal to be competent, second, a statement of the reasons for being incompetent, third, a formal statement of being reprimanded, and fourth, a summary of his incompetence. The first part is a formal refusal to be competent.

良以往昔為長者子說出家功德被呵無答。豈堪傳旨。

所以下二述不堪之由。由往昔為諸長者子說出家功德被呵彈也。文為二。一長者子問二羅睺羅答。初文者佛若在家應作輪王。既出家成佛。羅云在家亦作輪王。而忽出家有何勝利。必有深見故請問也。

我即至之利二羅云爲說。有師言如賢愚經明格量度人出家功德。今謂不爾。長者子問羅云出家功德。豈論度人得福多少。乃是為說三藏出家得十智三三昧三明六通八解脫等。出離生死得二涅槃等。出世功德豈同輪王生死流轉未有邊也。

時維摩下三正述被彈之事文為五。一正彈呵二為解釋三廣示出家功德四結真出家五勸諸長者子出家。初文彈呵不許說者此有三意。一既是密行何得更說出家之利。乃是自顯何名密行。二嘆小乘出家功德狹劣。不稱長者子大乘根緣。三若說形服出家功德。諸長者子既各有礙。終不得此形服出家。有此三失故被彈云不應為說。

所以至功德二解釋。三藏教明覆戒定慧有為無為功德名為密行。今大士彈呵有事有理。一事彈者若是密行不應自說出家功德。若為利生非自顯者。既不知根說不赴機何有利益。二約理彈者無利無功德是為出家。無為即是虛空佛性。若見佛性出二死家方是真出家也。若見佛性得大涅槃則無所積

【現代漢語翻譯】現代漢語譯本：良往昔日為長者之子講述出家的功德，卻遭到呵斥，無言以對。這樣的人怎麼能勝任傳達佛旨的重任呢？

所以下面兩段文字敘述了他不堪勝任的原因。原因在於他過去為各位長者之子講述出家的功德時，受到了呵斥和責難。這段文字分為兩部分：一是長者之子的提問，二是羅睺羅（Rahula，佛陀的兒子）的回答。首先，長者之子認為，佛陀如果不出家，本應成為轉輪聖王（輪王，Chakravartin，理想的統治者）。既然他選擇了出家並最終成佛，那麼羅睺羅在家也本應成為轉輪聖王。但他突然出家，這其中有什麼殊勝之處呢？必定是有深刻的見解，所以才請教。

『我即至之利』，是說羅睺羅為他們講述出家的利益。有法師認為，這就像《賢愚經》中記載的那樣，通過衡量來度人出家，以此來計算功德。但我認為並非如此。長者之子詢問羅睺羅出家的功德，難道是在討論度人能獲得多少福報嗎？實際上，羅睺羅是在為他們講述通過三藏（Tripitaka，佛教經典）的學習，出家可以獲得十智、三種三昧（Samadhi，禪定）、三種光明、六種神通、八種解脫等等。出離生死，證得二種涅槃（Nirvana，寂滅）等等。這種出世間的功德，怎麼能和轉輪聖王在生死中流轉沒有盡頭相比呢？

『時維摩下三正述被彈之事』，這段文字正式敘述了被呵斥的事情，分為五個部分：一是正面地呵斥，二是解釋原因，三是廣泛地展示出家的功德，四是總結什麼是真正的出家，五是勸勉各位長者之子出家。首先，呵斥不許講述的原因有三點：一是既然是秘密的修行，為何還要宣揚出家的利益？這豈不是自我顯揚，又怎麼能稱之為秘密修行呢？二是讚歎小乘（Hinayana，佛教的一個主要流派）出家的功德狹隘淺薄，與長者之子們的大乘（Mahayana，佛教的另一個主要流派）根基和緣分不相稱。三是如果只講述外在的形貌服飾的出家功德，各位長者之子既然各有牽絆，最終無法真正實現這種形貌上的出家。因為這三個缺失，所以受到了呵斥，說不應該為他們講述。

『所以至功德二解釋』，這是第二部分，解釋原因。三藏的教義闡明了覆蓋戒、定、慧的有為和無為的功德，這些功德被稱為秘密修行。現在，維摩詰大士（Vimalakirti，一位著名的在家菩薩）的呵斥既有事上的原因，也有理上的原因。從事上來說，如果是秘密修行，就不應該自己宣揚出家的功德。如果爲了利益眾生，而不是自我顯揚，那麼在不瞭解眾生根基的情況下，所說的話不契合他們的根機，又有什麼利益呢？從理上來說，無利無功德才是真正的出家。無為就是虛空佛性（Buddha-nature，所有眾生都具有的成佛的潛能）。如果見到佛性，脫離生死之家，才是真正的出家。如果見到佛性，證得大涅槃，那就沒有什麼可以積累的了。

【English Translation】 English version: Liang once spoke of the merits of renunciation to the sons of elders, but was rebuked and had no answer. How can he be fit to convey the Buddha's decree?

Therefore, the following two paragraphs describe the reasons for his unworthiness. The reason is that in the past, when he spoke of the merits of renunciation to the sons of various elders, he was rebuked and criticized. This passage is divided into two parts: first, the question of the elders' sons, and second, Rahula's (Rahula, Buddha's son) answer. First, the elders' sons believed that if the Buddha had not renounced the world, he should have become a Chakravartin (輪王, Chakravartin, ideal ruler). Since he chose to renounce and eventually became a Buddha, Rahula should also have become a Chakravartin if he stayed at home. But he suddenly renounced the world, so what is so special about it? There must be a profound insight, so they asked for advice.

'I ji zhi li' means that Rahula told them about the benefits of renunciation. Some Dharma masters believe that this is like what is recorded in the 'Sage and Fool Sutra', measuring people to renounce the world to calculate merit. But I don't think so. The elders' sons asked Rahula about the merits of renunciation. Are they discussing how much merit can be obtained by converting people? In fact, Rahula is telling them that through the study of the Tripitaka (三藏, Tripitaka, Buddhist scriptures), renunciation can obtain ten wisdoms, three kinds of Samadhi (三昧, Samadhi, meditation), three kinds of light, six kinds of supernatural powers, eight kinds of liberation, and so on. Leaving birth and death, attaining two kinds of Nirvana (涅槃, Nirvana, extinction), and so on. How can this kind of transcendental merit be compared with the endless cycle of birth and death of a Chakravartin?

'Shi Wei Mo xia san zheng shu bei tan zhi shi' This passage formally narrates the matter of being rebuked, which is divided into five parts: first, a direct rebuke; second, an explanation of the reasons; third, a broad display of the merits of renunciation; fourth, a summary of what true renunciation is; and fifth, an exhortation to the elders' sons to renounce the world. First of all, there are three reasons for rebuking and not allowing the narration: first, since it is a secret practice, why should the benefits of renunciation be publicized? Isn't this self-promotion, and how can it be called a secret practice? Second, praising the merits of Hinayana (小乘, Hinayana, a major school of Buddhism) renunciation is narrow and shallow, which is not commensurate with the Mahayana (大乘, Mahayana, another major school of Buddhism) roots and affinities of the elders' sons. Third, if only the merits of renunciation in external appearance and clothing are narrated, since the elders' sons have their own entanglements, they will not be able to truly realize this kind of renunciation in appearance. Because of these three shortcomings, he was rebuked and said that he should not tell them.

'Suo yi zhi gong de er jie shi', this is the second part, explaining the reasons. The teachings of the Tripitaka clarify the conditioned and unconditioned merits that cover precepts, concentration, and wisdom. These merits are called secret practices. Now, Vimalakirti (維摩詰, Vimalakirti, a famous lay Bodhisattva)'s rebuke has both factual and rational reasons. In terms of facts, if it is a secret practice, one should not promote the merits of renunciation oneself. If it is for the benefit of sentient beings, rather than self-promotion, then without understanding the roots of sentient beings, what is said does not fit their roots, so what benefit is there? In terms of reason, no benefit and no merit is true renunciation. Non-action is the empty Buddha-nature (佛性, Buddha-nature, the potential for all beings to become Buddhas). If you see the Buddha-nature and leave the house of birth and death, that is true renunciation. If you see the Buddha-nature and attain great Nirvana, then there is nothing to accumulate.

聚。乃名為藏名真密行。此即對枯顯榮之密行也。有為法者可說有利有功德。此呵羅云見偏真智斷是有為法。有為法者有利有功德。既是有為不得出離變易生死。何名出家。故大經云空者即是生死不空即大涅槃。

夫出家者為無為法。無為法中無利無功德。此呵羅云出家心非。夫出家者本為出生死家求真無為。真無為者如下文云。佛身無為不墮諸數。若未免生死而住有為者此求出家心非。何者小乘見真得數緣盡有餘涅槃謂是無為。若依大乘得見中道無變易生死。乃是真無為法即是平等。真法界佛不度眾生。故云無為法中無利無功德。故大經云聲聞僧者名有為僧。菩薩僧者名無為僧。問凈名正用無為破有為。無為只是虛空佛性。何得言用大乘真密行破羅云不真密行。答羅云既著有為所有密行皆是有為。今凈名一往將無為破。若了真無為如如意珠無所不有。故前說無為次即廣明出家功德。

羅睺羅下三明廣為羅云說大乘出家功德。即是無為法中具一切行名真密行。文為二。一自行二化他。一自行者即是正觀中道以破小乘彼此中間無為涅槃。何者聲聞經明涅槃為彼岸。生死為此岸。煩惱為中流。是則彼此中流皆是大乘此岸。若觀中道得真無為。則不見彼此中流即見佛性名真無為。離六十二見者正觀中道得真無為

【現代漢語翻譯】現代漢語譯本：聚集在一起，就稱之為藏名真密行。這正是針對枯燥的顯現榮華的密行。有為法可以說是有利益有功德的。這裡呵責羅睺羅（Rahula，佛陀的兒子）所見的偏頗的真智斷是有為法。有為法是有利益有功德的。既然是有為，就不能脫離變易生死。這怎麼能叫出家呢？所以《大般涅槃經》（Mahaparinirvana Sutra）說，空就是生死，不空就是大涅槃。

出家是爲了追求無為法。無為法中沒有利益沒有功德。這裡呵責羅睺羅的出家心不正。出家本來是爲了脫離生死之家，尋求真正的無為。真正的無為如下文所說：佛身無為，不落入任何數量之中。如果未能免除生死而住在有為之中，那麼這種求出家的心就不正。為什麼呢？小乘所見的真，得到有數量的緣盡有餘涅槃，認為這就是無為。如果依照大乘，得見中道，沒有變易生死，才是真正的無為法，也就是平等。真正的法界佛不度化眾生。所以說無為法中沒有利益沒有功德。所以《大般涅槃經》說，聲聞僧是有為僧，菩薩僧是無為僧。問：維摩詰（Vimalakirti）正是用無為來破有為。無為只是虛空佛性。怎麼能說用大乘真密行來破羅睺羅的不真密行呢？答：羅睺羅既然執著于有為，那麼他所有的密行都是有為。現在維摩詰只是用無為來破斥。如果明白了真正的無為，就像如意寶珠一樣，無所不有。所以前面說無為，接下來就廣泛闡明出家的功德。

羅睺羅以下三段闡明廣泛地為羅睺羅說大乘出家的功德。這就是無為法中具足一切行，名為真密行。文分為二：一是自行，二是化他。一是自行，就是正確地觀察中道，以此來破斥小乘的彼此中間的無為涅槃。為什麼呢？聲聞經說明涅槃是彼岸，生死是此岸，煩惱是中流。那麼彼此中流都是大乘的此岸。如果觀察中道，得到真正的無為，那麼就看不見彼此中流，就見到了佛性，名為真無為。遠離六十二見，就是正確地觀察中道，得到真正的無為。

【English Translation】 English version: Gathering together is called the Hidden Name True Secret Practice. This is precisely the secret practice that targets the manifestation of glory from dryness. The conditioned dharma (samskrta-dharma) can be said to have benefits and merits. Here, it is rebuked that Rahula's (Buddha's son) view of biased true wisdom and severance is a conditioned dharma. The conditioned dharma has benefits and merits. Since it is conditioned, one cannot escape the changing cycle of birth and death. How can this be called renunciation? Therefore, the Mahaparinirvana Sutra says that emptiness is birth and death, and non-emptiness is great nirvana.

Renunciation is for the sake of the unconditioned dharma (asamskrta-dharma). In the unconditioned dharma, there are no benefits or merits. Here, Rahula's intention for renunciation is incorrect. Renunciation is originally for the sake of escaping the household of birth and death, seeking true unconditionality. True unconditionality is as stated in the following text: the Buddha's body is unconditioned and does not fall into any numbers. If one has not escaped birth and death and dwells in the conditioned, then this intention for renunciation is incorrect. Why? The Hearers (Sravakas) of the Small Vehicle (Hinayana) see the truth, attain numbered, exhausted, and remaining nirvana, and consider this to be unconditioned. If one relies on the Great Vehicle (Mahayana), attains the Middle Way (Madhyamaka) without changing birth and death, then this is the true unconditioned dharma, which is equality. The true Dharma Realm Buddha does not liberate sentient beings. Therefore, it is said that in the unconditioned dharma, there are no benefits or merits. Therefore, the Mahaparinirvana Sutra says that the Sravaka Sangha is the conditioned Sangha, and the Bodhisattva Sangha is the unconditioned Sangha. Question: Vimalakirti (a wise buddhist) precisely uses the unconditioned to break the conditioned. The unconditioned is just empty space and Buddha-nature. How can it be said that the true secret practice of the Great Vehicle is used to break Rahula's untrue secret practice? Answer: Since Rahula is attached to the conditioned, all his secret practices are conditioned. Now, Vimalakirti simply uses the unconditioned to refute. If one understands the true unconditioned, like a wish-fulfilling jewel, there is nothing that is not possessed. Therefore, the unconditioned is mentioned first, and then the merits of renunciation are extensively explained.

The following three sections under Rahula explain extensively to Rahula the merits of renunciation in the Great Vehicle. This is the complete practice of all actions in the unconditioned dharma, called the True Secret Practice. The text is divided into two: one is self-practice, and the other is transforming others. One is self-practice, which is to correctly observe the Middle Way in order to break the unconditioned nirvana of the Small Vehicle between the two shores. Why? The Sravaka Sutra explains that nirvana is the other shore, birth and death is this shore, and afflictions are the middle stream. Then both the other shore and the middle stream are this shore of the Great Vehicle. If one observes the Middle Way and attains true unconditionality, then one does not see the other shore and the middle stream, and one sees the Buddha-nature, called true unconditionality. To be free from the sixty-two views is to correctly observe the Middle Way and attain true unconditionality.

。離界內外一切諸見。故地持解清凈禪云離一切見清凈凈禪。即其義也。處於涅槃者若觀中道即見佛性。住本有涅槃成不思議三德秘藏。如世伊字。智者所受者此即舉果成因。智是一切智人雖無所受而心冥中道。名之為受。聖所行處者中道即是聖所行處。故大論云智度大道佛從來。又智者所受即觀中道證果。聖所行處是觀中道修因。中非因果能成因果萬行功德。即真密行。

降伏下二明大乘出家化他功德文為二。一降眾魔二摧外道降魔即破愛論。摧外即破見論。但愛見有二。界內即波旬六師之徒。界外即二乘及通菩薩。一約降魔。明化他功德者。大集明得菩薩道破煩惱魔。得法性身即破陰魔。得菩薩道及法性身即破死魔。得不動三昧破他化天子魔。大經明八魔謂常等四及無常等四。前四界內后四界外。約前煩惱魔開出此八。常等起煩惱等四即是界內。無常等起煩惱等四即是界外。若正觀中道得真無為法是自行破八魔。若化他者說中道非有破常等四。若說中道非無破無常等四。故言降伏眾魔。度五道者五道皆是魔之眷屬。菩薩慈善根力而生五道示現其身同事說法能度五道六道。開六道出二十五有。菩薩觀中雙照二諦。即得三諦三昧成二十五三昧。十番破有能度界內五道及界外二乘大力菩薩三種意生身。凈五眼者菩

【現代漢語翻譯】現代漢語譯本：遠離界內和界外的一切知見。所以《地持解清凈禪》說，離開一切知見才是清凈禪。這就是它的含義。處於涅槃境界的人如果觀察中道，就能見到佛性。安住于本有的涅槃，成就不可思議的三德秘藏，就像世間的『伊』字一樣。智者所領受的，這便是舉果成因。智慧是一切智人，雖然沒有領受，但心與中道相合，這叫做領受。聖人所行之處，中道就是聖人所行之處。所以《大智度論》說，智慧的大道是佛走過的。又，智者所領受的是觀察中道證得果位，聖人所行之處是觀察中道修習因地。中道既不是因也不是果，卻能成就因果和萬行功德，這就是真正的秘密修行。降伏以下兩段經文闡明大乘出家化度他人的功德，分為兩部分。一是降伏眾魔，二是摧伏外道。降伏魔就是破除愛論，摧伏外道就是破除見論。但愛和見有兩種。界內的是波旬（Pāpīyas，欲界第六天之主，常擾亂佛及弟子）和六師外道之流，界外的是二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）以及通教菩薩。一是關於降伏魔。闡明化度他人的功德，《大集經》闡明得到菩薩道就能破除煩惱魔，得到法性身就能破除陰魔，得到菩薩道和法性身就能破除死魔，得到不動三昧就能破除他化自在天子魔。《大般涅槃經》闡明八魔，即常、樂、我、凈四顛倒，以及無常、無樂、無我、無凈四顛倒。前四種屬於界內，后四種屬於界外。從前面的煩惱魔開出這八種。由常等引起的煩惱等四種屬於界內，由無常等引起的煩惱等四種屬於界外。如果正確地觀察中道，得到真正的無為法，這是自己修行破除八魔。如果化度他人，說中道非有，就能破除常等四種顛倒；如果說中道非無，就能破除無常等四種顛倒。所以說降伏眾魔。度五道，五道都是魔的眷屬。菩薩以慈善的根力而生於五道，示現其身，以相同的行為和說法來度化五道和六道。開六道，出離二十五有（指欲界、色界、無色界眾生所居之處）。菩薩觀察中道，同時照見二諦（真諦和俗諦），就能得到三諦三昧，成就二十五三昧。十番破有，能夠度化界內的五道以及界外的二乘和大力菩薩的三種意生身。清凈五眼

【English Translation】 English version: It is to be apart from all views within and without the boundaries. Therefore, the 'Explanation of the Pure Dhyana of the Ground Holding' says that leaving all views is pure dhyana. That is its meaning. Those who are in Nirvana, if they observe the Middle Way, will see the Buddha-nature. Abiding in the original Nirvana, they will achieve the inconceivable secret treasury of the Three Virtues, like the letter 'I' in the world. What the wise receive, this is to take the result as the cause. Wisdom is the all-knowing person, although there is nothing received, the mind is in harmony with the Middle Way. This is called receiving. The place where the saints walk, the Middle Way is the place where the saints walk. Therefore, the 'Mahaprajnaparamita Sutra' says that the great path of wisdom is where the Buddha comes from. Also, what the wise receive is observing the Middle Way and attaining the fruit. The place where the saints walk is observing the Middle Way and cultivating the cause. The Middle Way is neither cause nor effect, but it can achieve cause and effect, myriad practices, merits and virtues. This is the true secret practice. The following two paragraphs explain the merits of the Mahayana monk's transformation of others, divided into two parts. The first is to subdue the demons, and the second is to destroy the heretics. Subduing the demons is to break the theory of love, and destroying the heretics is to break the theory of views. But there are two kinds of love and views. Those within the boundary are the followers of Pāpīyas (the lord of the sixth heaven of the desire realm, who often disturbs the Buddha and his disciples) and the six heretical teachers, and those outside the boundary are the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Bodhisattvas of the Common Teaching. One is about subduing demons. Explaining the merits of transforming others, the 'Mahasamghata Sutra' explains that attaining the Bodhisattva path can break the affliction demon, attaining the Dharma-nature body can break the Skandha demon, attaining the Bodhisattva path and the Dharma-nature body can break the death demon, and attaining the immovable Samadhi can break the demon of the Paranirmita-vasavartin Devas. The 'Mahaparinirvana Sutra' explains the eight demons, namely the four inversions of permanence, bliss, self, and purity, and the four inversions of impermanence, suffering, non-self, and impurity. The first four belong to the inner realm, and the latter four belong to the outer realm. These eight are derived from the previous affliction demon. The four afflictions caused by permanence, etc., belong to the inner realm, and the four afflictions caused by impermanence, etc., belong to the outer realm. If one correctly observes the Middle Way and attains the true unconditioned Dharma, this is self-cultivation to break the eight demons. If one transforms others, saying that the Middle Way is non-existent can break the four inversions of permanence, etc.; if one says that the Middle Way is non-non-existent, it can break the four inversions of impermanence, etc. Therefore, it is said to subdue the demons. To deliver the five paths, all five paths are the retinue of demons. Bodhisattvas are born in the five paths with the power of benevolent roots, manifesting their bodies, and using the same actions and teachings to deliver the five paths and the six paths. Opening the six paths and leaving the twenty-five existences (referring to the places where beings in the desire realm, form realm, and formless realm reside). Bodhisattvas observe the Middle Way and simultaneously illuminate the Two Truths (the ultimate truth and the conventional truth), and they can attain the Three Truths Samadhi and achieve the twenty-five Samadhis. The ten-fold destruction of existence can deliver the five paths within the boundary and the three kinds of mind-made bodies of the Two Vehicles and the powerful Bodhisattvas outside the boundary. Purifying the five eyes

薩修真無為圓觀三諦。觀俗粗境破諸惡業名凈肉眼。觀俗細境破諸亂心名凈天眼。若觀真諦破界內惑名凈慧眼。觀界內外俗破恒沙無知名凈法眼。觀中雙照圓除無明是凈佛眼。得五力者若凈五眼即得五力。謂得四種道品中之五力也。何者若折體凈慧眼得生無生五力。從空入假凈法眼得無量五力。若觀中道圓照法界凈佛眼得無作五力。三權一實。立五根者菩薩知平等法界猶如虛空非權非實。而能成就權實五力。化四眾生各生五根。即是立五根也。不惱于彼者用四悉檀赴四根緣。終不差機壞他善根。是則不惱于彼。離眾雜惡者菩薩自成四種五力。離界內外一切雜惡。能立眾生四種五根。離四邪疑等不善煩惱。即是令眾生離眾雜惡。

摧諸至眾過二約摧伏外道明化他功德。即是摧界內六師九十六種。界外二乘通教菩薩。何者菩薩觀中得真無為即能自破二邊外道。為眾生說非有即摧伏界內外道。若說非無即摧伏界外外道。何者心行理外無非外道。摧令入中即化他成就。超越假名者生死涅槃皆是假名。菩薩觀中得真無為即超二邊之假名也。若為眾生說倒摧外道。出淤泥者正觀中道出界內外見思淤泥。若為眾生說非有非無準前可知。無系著者系是業著即愛煩惱。潤業故名系著。觀中能斷二邊業愛若為眾生例前可見。無我所者

【現代漢語翻譯】現代漢語譯本：修習真實、俗諦、真諦的無為圓滿觀。觀察世俗粗略的境界，破除各種惡業，名為清凈肉眼。觀察世俗精細的境界，破除各種散亂的心，名為清凈天眼。如果觀察真諦，破除界內的迷惑，名為清凈慧眼。觀察界內外的世俗，破除如恒河沙數般的無知，名為清凈法眼。觀察中道，雙重照耀，圓滿去除無明，是清凈佛眼。獲得五力的人，如果清凈五眼，就能獲得五力。指的是在四種道品中獲得五力。哪四種呢？如果折伏身體，清凈慧眼，就能獲得生與無生的五力。從空入假，清凈法眼，就能獲得無量的五力。如果觀察中道，圓滿照耀法界，清凈佛眼，就能獲得無作的五力。這是三權一實。建立五根，菩薩知道平等法界猶如虛空，非權非實，而能成就權實五力，化度四眾生，各自生起五根，這就是建立五根。『不惱于彼』，是用四悉檀（四種施教方法）來適應四種根器的眾生，始終不違揹他們的根機，不破壞他們的善根，這就是不惱于彼。『離眾雜惡』，菩薩自己成就四種五力，遠離界內外一切雜惡，能為眾生建立四種五根，遠離四種邪見疑惑等不善煩惱，這就是使眾生遠離眾雜惡。摧伏一切眾生之過失，第二是約摧伏外道來闡明化他的功德。也就是摧伏界內的六師九十六種外道，以及界外的二乘（聲聞、緣覺）、通教菩薩。為什麼呢？菩薩觀察中道，獲得真實無為，就能自己破除二邊的外道。為眾生說『非有』，就能摧伏界內外道。如果說『非無』，就能摧伏界外外道。為什麼呢？心行於理外，沒有不是外道的。摧伏他們令其進入中道，就是化他成就。超越假名，生死涅槃都是假名。菩薩觀察中道，獲得真實無為，就能超越二邊的假名。如果為眾生說顛倒，就能摧伏外道。『出淤泥』，是正確地觀察中道，從界內外見思惑的淤泥中出來。如果為眾生說『非有非無』，道理與前面相同。『無系著』，系是業的執著，也就是愛煩惱，因為滋潤業，所以稱為繫著。觀察中道，能斷除二邊的業愛，如果為眾生說法，道理與前面相同。『無我所』，

【English Translation】 English version: Cultivating the non-active perfect contemplation of the three truths: Satya (truth), Samvriti (conventional truth), and Paramartha (ultimate truth). Observing the coarse realms of the mundane, breaking all evil karmas, is called the pure physical eye (凈肉眼). Observing the subtle realms of the mundane, breaking all scattered minds, is called the pure heavenly eye (凈天眼). If one observes the ultimate truth, breaking the delusions within the realms, it is called the pure wisdom eye (凈慧眼). Observing the mundane within and beyond the realms, breaking countless ignorance like the sands of the Ganges, is called the pure Dharma eye (凈法眼). Observing the Middle Way, illuminating both sides, perfectly removing ignorance, is the pure Buddha eye (凈佛眼). One who attains the five powers, if purifying the five eyes, can attain the five powers. This refers to attaining the five powers within the four kinds of practices leading to enlightenment. What are the four? If one subdues the body, purifying the wisdom eye, one can attain the five powers of arising and non-arising. Entering from emptiness to provisional existence, purifying the Dharma eye, one can attain immeasurable five powers. If one observes the Middle Way, perfectly illuminating the Dharma realm, purifying the Buddha eye, one can attain the non-active five powers. This is the three provisional and one real. Establishing the five roots, a Bodhisattva knows that the equal Dharma realm is like empty space, neither provisional nor real, yet can accomplish the five powers of provisional and real, transforming the four assemblies of beings, each giving rise to the five roots, this is establishing the five roots. 'Not annoying them' means using the four Siddhanthas (四悉檀, four approaches to teaching) to suit the four kinds of faculties of beings, never going against their capacities, and not destroying their good roots, this is not annoying them. 'Away from all kinds of evil' means a Bodhisattva achieves the four kinds of five powers, staying away from all kinds of evil within and beyond the realms, and can establish the four kinds of five roots for beings, staying away from the four kinds of wrong views, doubts, and other unwholesome afflictions, this is enabling beings to stay away from all kinds of evil. Subduing the faults of all beings, the second is to explain the merit of transforming others by subduing external paths. That is, subduing the six teachers and ninety-six kinds of external paths within the realms, as well as the two vehicles (聲聞, Śrāvaka and 緣覺, Pratyekabuddha) and the common teaching Bodhisattvas beyond the realms. Why? A Bodhisattva observes the Middle Way, attains true non-activity, and can break the external paths of the two extremes himself. Speaking 'non-existence' for beings can subdue the external paths within and beyond the realms. If speaking 'non-non-existence', one can subdue the external paths beyond the realms. Why? The mind acting outside of the principle, there is nothing that is not an external path. Subduing them and causing them to enter the Middle Way is the accomplishment of transforming others. Transcending provisional names, birth and death and Nirvana are all provisional names. A Bodhisattva observes the Middle Way, attains true non-activity, and can transcend the provisional names of the two extremes. If speaking of inversion for beings, one can subdue external paths. 'Emerging from the mud' is to correctly observe the Middle Way, emerging from the mud of views and thoughts within and beyond the realms. If speaking 'neither existence nor non-existence' for beings, the principle is the same as before. 'No attachment' means attachment is the clinging to karma, which is the affliction of love, because it nourishes karma, it is called attachment. Observing the Middle Way can cut off the karma and love of the two extremes, if speaking the Dharma for beings, the principle is the same as before. 'No self-possession',

正觀中道不見界內外有我我所。若為眾生準前可見。無所受者正觀中道即不受二邊。若為眾生準前可見。無擾亂者觀中即無空有二邊之擾亂也。若為眾生準前可見。內壞喜者若觀中道雙照二諦。即得四種覺分之喜。若為眾生說中道。二諦四種喜覺眾生。得菩薩慶喜即成喜無量心。護彼意者觀四根緣用四悉檀不乖四機名護彼意。隨禪定者若觀中道雙照二諦。即隨三諦三昧住大涅槃深禪定窟。不起滅定現諸威儀為眾生說。如修羅琴令一切眾生皆隨三諦三昧諸禪定也。離眾過者若觀中道無界內外煩惱之過。得三無失三不護三業隨智慧行。三輪不思議化。化界內外一切眾生。無有損他根緣之過。能令眾生離界內外之過失也。

若能如是是真出家四結真出家。若能如是者如上所列。皆是中道得真無為。具足自行化他功德。是則一心具足萬行。如如意珠具一切寶即是四榮真密行也。是真出家者正觀中道得真無為能出凡夫二十五有。及出二乘通菩薩家。即出生死涅槃二種之家。故名出家。

於是下五凈名勸諸長者子出家文為四。一勸出家二辭有礙三重勸四發心。一凈名勸者即是勸修中道出二死家。故言汝等於正法中宜共出家。正法者即是中道之正理也。能觀此理得出二邊故云出也。所以者何佛世難值者有佛出世方得聞之

。若無佛出雖有正理長劫不聞。今得值得聞豈不修集速令得出二死之家。

諸長者子至出家二諸長者各辭有礙不得出家。凈名本勸觀真無為出二死家。諸長者子謂言勸其形服出家。故同辭有礙。引佛說者具出僧祇。

維摩至具足三明的勸觀行出家應具四句。一形心俱不出。二形出心不出。三形不出心出。即是觀行出家。四形心俱出。故重勸言汝但發心此即出家然。其佛之所制凈名本知是故然可。但諸長者子各有大乘善根所以勸其發心。求真無為即出二死之家。但戒從心生。道心若發菩薩戒品隨心俱發。故云是即具足。

爾時至菩提心四明諸長者子依勸皆發無上道心。菩提心義已如前釋。

故我不任詣彼問疾四結辭不堪。羅云自惟往昔為諸長者子說出家功德。文義粗淺不稱長者子根緣。既被呵彈豈堪傳旨往問疾也佛告阿難十命阿難文為二。一命問疾二辭不堪。所以次命者以其弟子中多聞第一。即斛飯次子調達親弟如來從弟。此云歡喜。所以名歡喜者大論有三因緣。一從本願得名名歡喜。即是釋迦因地為陶師值過去釋迦發願。愿我成佛還名釋迦。侍者亦名阿難。今得為侍稱本願故。故名歡喜。二父母作名。名歡喜者如來將欲成道魔至凈飯王所云。汝子已死。王與眷屬皆生愁苦。凈居天報已成正覺

【現代漢語翻譯】現代漢語譯本：如果沒有佛陀出現，即使有正確的道理，人們也無法在漫長的時間裡聽聞。現在我們有幸能夠聽聞，難道不應該努力修行，迅速地從生死輪迴的苦海中解脫出來嗎？

各位長者之子到了出家的時候，各位長者都推辭說自己有事在身，不能出家。維摩詰本來是勸他們觀察真正的無為法，從而脫離生死輪迴。各位長者之子誤以為他是勸他們改變外在的形象，出家當僧人，所以都用有事在身來推辭。這裡引用佛陀所說的話，是爲了完整地說明僧團的規矩。

維摩詰認為，具備三明（宿命明、天眼明、漏盡明）的人勸人通過觀行而達到出家境界，應該包含四種情況：一是身和心都沒有出家；二是身出家而心沒有出家；三是身沒有出家而心出家，這就是通過觀行而達到出家境界；四是身和心都出家。所以維摩詰再次勸他們說：『你們只要發菩提心，這就是出家了。』然而，這是佛陀所制定的規矩，維摩詰本來就知道這一點，所以才這樣說。只是因為這些長者之子都具有大乘的善根，所以才勸他們發菩提心，追求真正的無為法，從而脫離生死輪迴。戒律是從內心產生的，如果道心發起，菩薩戒品也會隨著內心一起發起，所以說『這就是具足』。

這時，各位長者之子都依從維摩詰的勸導，發起了無上的菩提心。菩提心的含義已經在前面解釋過了。

所以我不適合去那裡問候病情。』這是總結辭，說明自己不堪勝任。羅睺羅自己回憶說，過去他為各位長者之子講說出家的功德，但文義粗淺，與長者之子的根器和緣分不相稱，既然已經被呵斥，又怎麼能勝任傳達佛旨、前去問候病情呢？佛陀告訴阿難：『命令阿難……』這段文字分為兩部分：一是命令他去問候病情，二是阿難推辭說自己不堪勝任。之所以接著命令阿難，是因為他在所有弟子中是聞法最多的人，他是斛飯王的次子，提婆達多的親弟弟，如來的堂弟，阿難的意思是『歡喜』。之所以名叫歡喜，根據《大智度論》有三種因緣：一是從本願得名，名叫歡喜。也就是釋迦牟尼佛在因地做陶師時，遇到過去的釋迦佛，發願說：『我將來成佛，還叫釋迦，侍者也叫阿難。』現在能夠做侍者，符合他原來的願望，所以名叫歡喜。二是父母起的名字，名叫歡喜。如來將要成道時，魔王來到凈飯王那裡說：『你的兒子已經死了。』國王和眷屬都感到愁苦，凈居天的天人告訴他們說：『已經成就正覺……』

【English Translation】 English version: If a Buddha does not appear, even if there is correct reasoning, it will not be heard for a long time. Now that we are fortunate enough to hear it, shouldn't we diligently cultivate and quickly escape from the house of two deaths (birth and death)?

When the elders' sons reached the time for renunciation, each elder declined, saying they had matters to attend to and could not renounce. Vimalakirti originally advised them to contemplate true non-action to escape the house of two deaths. The elders' sons mistakenly thought he was advising them to change their outward appearance and become monks, so they all declined with the excuse of having matters to attend to. Quoting the Buddha's words here is to fully explain the rules of the Sangha.

Vimalakirti believed that someone with the three insights (past lives, divine eye, and extinction of outflows) advising someone to renounce through contemplation should include four situations: first, neither body nor mind has renounced; second, the body has renounced but the mind has not; third, the body has not renounced but the mind has, which is renunciation through contemplation; fourth, both body and mind have renounced. Therefore, Vimalakirti again advised them, 'You only need to generate Bodhicitta, and that is renunciation.' However, these are the rules established by the Buddha, and Vimalakirti originally knew this, which is why he said it. It was only because these elders' sons all had great Mahayana roots that he advised them to generate Bodhicitta, seek true non-action, and thereby escape the house of two deaths. Precepts arise from the mind; if the mind of the Way arises, the Bodhisattva precepts will arise along with the mind, so it is said, 'That is complete.'

At that time, all the elders' sons, following Vimalakirti's advice, generated the supreme Bodhicitta. The meaning of Bodhicitta has already been explained earlier.

'Therefore, I am not fit to go there to inquire about the illness.' This is a concluding remark, stating that he is not capable. Rahula himself recalled that in the past, he had spoken to the elders' sons about the merits of renunciation, but the meaning was shallow and did not match the elders' sons' roots and affinities. Since he had already been rebuked, how could he be qualified to convey the Buddha's message and go to inquire about the illness? The Buddha told Ananda, 'Order Ananda...' This passage is divided into two parts: first, ordering him to inquire about the illness, and second, Ananda declining, saying he was not capable. The reason for ordering Ananda next was that he was the most learned of all the disciples, the second son of King Suddhodana, Devadatta's own brother, and the Buddha's cousin. Ananda means 'joy.' The reason for the name 'joy,' according to the Mahaprajnaparamita Shastra, is due to three causes: first, the name is derived from his original vow, named 'joy.' That is, when Shakyamuni Buddha was a potter in his past life, he met the past Shakyamuni Buddha and vowed, 'When I become a Buddha in the future, I will still be called Shakyamuni, and the attendant will also be called Ananda.' Now being able to be the attendant fulfills his original vow, so he is called 'joy.' Second, the name given by his parents is 'joy.' When the Tathagata was about to attain enlightenment, the demon king came to King Suddhodana and said, 'Your son is dead.' The king and his family were all saddened, but the devas of the Pure Abode told them, 'He has already attained perfect enlightenment...'

。王大歡喜。須臾斛飯報云生男。王重歡喜。此兒是歡喜時生故名歡喜。三從見者得名。阿難身相端嚴見者愛敬生歡喜心。故名歡喜。深求其致乃至成前五種利益。具如身子章。

阿難下二辭不堪文為四。一正辭不堪二述不堪之由三正述被彈之事四結成不堪。初文者良以往音為佛乞乳被彈無答。豈堪傳旨。

所以至下立二述不堪之由。由佛小疾當用牛乳。持缽往乞故被彈也。何者三藏但明生身真佛。不說法性三身三德。生身九惱飢渴寒熱疾病等事。所以身小有疾須用牛乳。阿難不知是法性身。謂有疾是實故持缽乞乳。是則半字多聞不聞法身金剛之體常住湛然。由此被彈。

時維摩下三正述被彈之事文為三。一核問乞意二正彈呵三阿難恥愧。初文為二。一凈名問二阿難答。初所以問者。分衛未至持缽詣此欲何所求。將欲彈呵先定其意。故問何為晨朝持缽住此。我言至至此。二阿難答。阿難但取三藏教意謂佛有疾決須乞乳。弟子之儀侍省恭待事不可虧。是故詣門而乞乳也。

維摩詰下二正彈呵文為四。一重止阿難二謗二顯金剛之體三結二謗四疊釋對破。初文者明真法身無此疾也。所以兩止者為止二謗。言二謗者一增二損。言增謗者佛真法身斷德具足無苦因果。而說有者即是增加以謗法身。言損謗

【現代漢語翻譯】現代漢語譯本：國王非常高興。不久，斛飯（指一種食物）來報說是生了個男孩。國王更加高興。因為這個孩子是在歡喜的時候出生的，所以取名為歡喜。三個見過他的人都這樣稱呼他。阿難（Ananda，佛陀的十大弟子之一）的相貌端正莊嚴，見到他的人都愛戴敬重，心生歡喜。所以也叫他歡喜。深入探求其原因，乃至成就了前面的五種利益。具體情況如同《身子章》所說。

阿難（Ananda）下面的兩段話表明他不堪勝任的原因，分為四個部分。一是直接說明不堪勝任，二是陳述不堪勝任的理由，三是正式陳述被責備的事情，四是總結不堪勝任。第一部分是說，因為之前阿難（Ananda）為佛陀乞求牛乳而被責備，無言以對，怎麼能勝任傳達佛旨呢？

所以，下面兩段陳述不堪勝任的理由。因為佛陀略有小疾，應當用牛乳。阿難（Ananda）拿著缽去乞討，所以被責備。為什麼呢？因為三藏（Tripitaka，佛教經典的總稱）只說明生身真佛，不說法性、三身、三德。生身有九種煩惱，如飢渴寒熱疾病等事。所以生身略有小疾，需要用牛乳。阿難（Ananda）不知道這是法性身，認為有疾病是真實的，所以持缽乞乳。這就是半字多聞，不聞法身金剛之體常住湛然。因此被責備。

當時，維摩詰（Vimalakirti，一位著名的在家菩薩）下面三段正式陳述被責備的事情，分為三個部分。一是核問乞討的意圖，二是正式責備呵斥，三是阿難（Ananda）感到羞愧。第一部分分為兩點。一是維摩詰（Vimalakirti）提問，二是阿難（Ananda）回答。首先，提問的原因是：分衛（指僧侶乞食）的時間還沒到，拿著缽到這裡想要求什麼？將要責備呵斥，先確定他的意圖。所以問他為何清晨拿著缽站在這裡。我說是到這裡來。第二點是阿難（Ananda）回答。阿難（Ananda）只取三藏（Tripitaka）的教義，認為佛陀有疾病，必須乞求牛乳。作為弟子的禮儀，侍奉照看，恭敬等待，這些事不能有所虧缺。所以到這裡來乞求牛乳。

維摩詰（Vimalakirti）下面第二部分正式責備呵斥，分為四個方面。一是再次阻止阿難（Ananda），二是誹謗，三是顯現金剛之體，四是重疊解釋駁斥。第一部分是說明真法身沒有這種疾病。兩次阻止是爲了阻止兩種誹謗。所說的兩種誹謗，一是增加，二是減少。所說的增加誹謗，是說佛陀真法身斷德具足，沒有苦的因果，卻說有，這就是增加誹謗法身。所說的減少誹謗

【English Translation】 English version: The king was overjoyed. Soon, Hufan (referring to a type of food) reported that a son was born. The king was even more delighted. Because this child was born at a time of joy, he was named Joy. Three people who saw him called him by this name. Ananda (one of the ten great disciples of the Buddha) had a dignified and handsome appearance, and those who saw him loved and respected him, and joy arose in their hearts. Therefore, he was also called Joy. Delving deeply into the reasons, he even achieved the five benefits mentioned earlier. The specifics are as described in the 'Chapter on Sariputra'.

The following two statements by Ananda (Ananda) indicate the reasons why he was not qualified, divided into four parts. The first is to directly state that he is not qualified, the second is to state the reasons for his disqualification, the third is to formally state the matter of being blamed, and the fourth is to summarize his disqualification. The first part says that because Ananda (Ananda) had previously been blamed for begging for milk for the Buddha and had nothing to say in response, how could he be qualified to convey the Buddha's message?

Therefore, the following two paragraphs state the reasons for his disqualification. Because the Buddha had a slight illness and should use cow's milk. Ananda (Ananda) was blamed for taking his bowl to beg. Why? Because the Tripitaka (the general term for Buddhist scriptures) only explains the manifested true Buddha, and does not speak of the Dharmakaya, the three bodies, and the three virtues. The manifested body has nine afflictions, such as hunger, thirst, cold, heat, and illness. Therefore, the manifested body has a slight illness and needs cow's milk. Ananda (Ananda) did not know that this was the Dharmakaya, and thought that the illness was real, so he took his bowl to beg for milk. This is hearing only half a word, not hearing the Dharmakaya's diamond body, which is eternally constant and serene. Therefore, he was blamed.

At that time, the following three paragraphs by Vimalakirti (a famous lay bodhisattva) formally state the matter of being blamed, divided into three parts. The first is to inquire about the intention of begging, the second is to formally blame and scold, and the third is that Ananda (Ananda) felt ashamed. The first part is divided into two points. The first is Vimalakirti (Vimalakirti) asking, and the second is Ananda (Ananda) answering. First, the reason for asking is: the time for alms-round (referring to monks begging for food) has not yet arrived, what do you want to ask for by holding your bowl here? About to blame and scold, first determine his intention. So he asked why he was standing here in the morning holding his bowl. I said I came here. The second point is Ananda (Ananda) answering. Ananda (Ananda) only took the teachings of the Tripitaka (Tripitaka), thinking that the Buddha was ill and must beg for cow's milk. As a disciple's etiquette, serving and taking care, respectfully waiting, these things cannot be lacking. So I came here to beg for cow's milk.

Below, the second part of Vimalakirti (Vimalakirti) formally blames and scolds, divided into four aspects. The first is to stop Ananda (Ananda) again, the second is slander, the third is to reveal the diamond body, and the fourth is to repeatedly explain and refute. The first part is to explain that the true Dharmakaya does not have this kind of illness. The two stops are to stop the two slanders. The two slanders mentioned are, first, increasing, and second, decreasing. The so-called increasing slander is saying that the Buddha's true Dharmakaya is complete with the virtue of cutting off, and has no cause and effect of suffering, but saying that it does, this is increasing slander of the Dharmakaya. The so-called decreasing slander

者佛真法身智德圓滿即是常果。而言有疾即是損謗。故下文云勿謗如來。今阿難說身小有疾即具二謗。是故止令莫作是語。

如來至何惱二顯如來金剛身者。阿難不測重止之意。所以凈名顯金剛身對破小教明生身也。如來身者金剛之體即法身常身。所以喻金剛者體堅用利徹至本際。堅譬法身不為妄惑生死所侵。常住不變。利喻法身智德般若照用之功無所不備。徹至本際譬法身斷德解脫終窮惑障斯斷。是則三德如世伊字故借金剛以譬法身諸惡已斷眾善普會者。諸惡已斷即五住皆除。眾善普會即是摩訶般若能導萬善冥于中道究竟圓極。是則法身三德其義宛然。當有何疾當有何惱者。諸惡已盡則無苦果當有何疾。眾善普會究竟常樂當有何惱。此破三藏報身智斷。故言疾也。衍教法身智斷無苦故言無疾。說有疾者即二謗也。但舊約四時五時。云說般若猶是八十年佛。此方等教。同首楞嚴明壽七百阿僧祇劫。而不受釋。十弟子為顯枯榮豈得以無常消此經文。

默往下三結二謗文為二。一結成損謗二結成增謗。初文者以輪王為證其義顯也。默往者止其損謗故云默。止其增謗故云往。往者去也。真身無疾何勞乞乳。故令去也。若說有疾即是增也。莫使異人聞此粗言者外道心懷異見。即是異人聞佛有疾。謂佛行善猶粗。樂

【現代漢語翻譯】現代漢語譯本：如來佛的真法身，其智慧和功德是圓滿的，這才是常恒不變的果位。如果說如來有疾病，那就是誹謗。所以下文說『不要誹謗如來』。現在阿難說佛身稍微有些不適，就包含了兩種誹謗。因此，佛制止阿難，不要說這樣的話。

『如來會有什麼疾病，會有什麼煩惱』，這兩句話是爲了彰顯如來的金剛之身。阿難沒有領會佛陀一再製止的深意。所以維摩詰經中彰顯金剛之身，是爲了破斥小乘教義中認為佛有生滅之身的觀點。如來的身體是金剛之體，也就是法身常身。用金剛來比喻，是因為金剛的本體堅固，作用銳利，能夠徹達本源。堅固比喻法身不被虛妄迷惑和生死輪迴所侵擾，常住不變。銳利比喻法身的智慧和功德，般若的照用之功無所不備。徹達本源比喻法身的斷德解脫，最終窮盡惑障，徹底斷除。這就是法身的三德，如同世間的伊字（象徵圓滿）。所以借用金剛來比喻法身，諸惡已經斷除，眾善普遍彙集。『諸惡已斷』，就是五住煩惱都已經去除。『眾善普會』，就是摩訶般若能夠引導萬善，冥合於中道，達到究竟圓滿的境界。這就是法身三德的含義所在。『當有何疾，當有何惱』，諸惡已經斷盡，就沒有苦果，哪裡會有疾病？眾善普遍彙集，達到究竟常樂的境界，哪裡會有煩惱？這是爲了破斥三藏教義中認為報身有智斷和苦惱的觀點。大乘教義認為法身有智斷而無苦惱，所以說沒有疾病。說如來有疾病，就是兩種誹謗。只是舊譯的四時五時，說講般若還是八十歲的佛。這在方等教中，如同首楞嚴經中說壽命有七百阿僧祇劫，而不被接受。十弟子爲了顯示枯榮，怎麼可以用無常來消解這部經的經文呢？

『默往』，下面的三段經文總結了兩種誹謗。一是總結成損減的誹謗，二是總結成增益的誹謗。第一段經文以轉輪聖王為例證，其含義顯而易見。『默往』，是制止損減的誹謗，所以說『默』。制止增益的誹謗，所以說『往』。『往』是去的意思。真身沒有疾病，何必勞煩乞求乳汁？所以讓阿難離開。如果說如來有疾病，那就是增益的誹謗。『不要讓外道之人聽到這種粗俗的言語』，外道心懷異見，就是『異人』，聽到佛有疾病，會認為佛陀行善還是粗俗的快樂。

【English Translation】 English version: The true Dharma body of the Tathagata (Buddha), with its wisdom and virtues perfectly complete, is the eternal fruit. To say that the Tathagata has illness is to slander. Therefore, the following text says, 'Do not slander the Tathagata.' Now, when Ananda (Buddha's disciple) says that the Buddha's body is slightly unwell, it contains two types of slander. Therefore, the Buddha stops Ananda from making such statements.

'What illness could the Tathagata have, what troubles could there be?' These two sentences are to reveal the Vajra (diamond) body of the Tathagata. Ananda did not understand the Buddha's repeated prohibition. Therefore, the Vimalakirti Sutra reveals the Vajra body to refute the Hinayana (small vehicle) teachings that believe the Buddha has a body of birth and death. The Tathagata's body is the Vajra body, which is the Dharma body and the eternal body. The reason for using Vajra as a metaphor is that the Vajra's essence is firm, its function is sharp, and it can penetrate to the origin. Firmness is a metaphor for the Dharma body not being invaded by delusion, confusion, birth, and death, remaining constant and unchanging. Sharpness is a metaphor for the wisdom and virtues of the Dharma body, the function of Prajna (wisdom) being fully equipped. Penetrating to the origin is a metaphor for the Dharma body's virtue of cessation and liberation, ultimately exhausting the veils of delusion and completely eliminating them. This is the three virtues of the Dharma body, like the worldly 'I' character (symbolizing completeness). Therefore, Vajra is used as a metaphor for the Dharma body, all evils have been cut off, and all virtues are universally assembled. 'All evils have been cut off' means that the five dwellings of affliction have been removed. 'All virtues are universally assembled' means that Maha Prajna (great wisdom) can guide all virtues, merging with the Middle Way, reaching the ultimate perfection. This is the meaning of the three virtues of the Dharma body. 'What illness could there be, what troubles could there be?' All evils have been exhausted, so there is no suffering result, where would there be illness? All virtues are universally assembled, reaching the ultimate eternal bliss, where would there be troubles? This is to refute the Sarvastivada (a school of Buddhism) teachings that believe the Sambhogakaya (reward body) has wisdom, cessation, suffering, and affliction. The Mahayana (great vehicle) teachings believe that the Dharma body has wisdom and cessation but no suffering or affliction, so it is said that there is no illness. To say that the Tathagata has illness is two types of slander. It is just that the old translations of the Four Times and Five Times say that speaking of Prajna is still an eighty-year-old Buddha. This is in the Vaipulya Sutras (expansive sutras), like the Surangama Sutra saying that life has seven hundred Asankhya (innumerable) kalpas (eons), and is not accepted. How can the ten disciples, in order to show withering and flourishing, use impermanence to dissolve the text of this sutra?

'Silence and leave,' the following three paragraphs summarize the two types of slander. One is summarized as slander of diminution, and the other is summarized as slander of augmentation. The first paragraph uses the Chakravartin (wheel-turning king) as an example, its meaning is obvious. 'Silence and leave' is to stop the slander of diminution, so it says 'silence.' To stop the slander of augmentation, so it says 'leave.' 'Leave' means to go away. The true body has no illness, why bother begging for milk? Therefore, Ananda is told to leave. If it is said that the Tathagata has illness, then that is slander of augmentation. 'Do not let outsiders hear such coarse words,' outsiders harbor different views, they are 'different people,' hearing that the Buddha has illness, they will think that the Buddha's practice of good is still coarse pleasure.

果不滿猶有疾惱。何殊世人。增其邪謗故勸默往。無令等者小善之報悉皆無疾。若聞阿難說佛有疾即深怪不達輪王。以王三生行十善自行教化。此之少福尚得無疾。豈況如來無量福會普勝者哉。佛無量劫修摩訶般若。以導萬行會理真極證常樂果。豈得有疾。若言有疾是則不如輪王。凈土威德諸天豈非大損。

行矣至人聞二結成增謗。此之呵意。若說佛有疾即是增謗。法身無疾而說有者則有疾果。果必有因因即不善。若有疾惡即是惡人寧共師之。阿難既是行人應恥諸同行。若說此語則恥諸菩薩四眾弟子。故云勿使我等受斯恥也。外道等者此則具出師徒同招恥辱。又增邪人誹謗重罪。是事不可。故令速去勿使人聞。若人不聞則恥事不彰不致。損辱門徒增他謗罪。當知至何疾四疊釋法身無疾。破阿難見生身有疾執此而說即成二謗。文有四意。

當知至欲身此釋法身斷德。思即是行欲即是愛。若與行合潤業受生。法身界內界外業煩惱斷。故言非思欲身。即破三藏有餘報身猶是界內業煩惱果。故有小疾。若執此說即成增謗。佛為世尊過於三界。此釋法身智德出於二種三界之外。豈有界內三界之疾。此破三藏有餘生身猶有界內報身故有疾也。若執此說即成損謗。佛身無漏諸漏已盡。此重釋法身斷德。無界內外二種三漏

【現代漢語翻譯】現代漢語譯本：如果（有人）認為佛陀生病了，仍然會有煩惱。這與世俗之人有何區別？這會增加他們的邪見和誹謗，所以勸你默默離開。不要讓那些小善之報的人都認為（佛陀）也像他們一樣有疾病。如果聽到阿難說佛陀生病了，就會深感奇怪，不明白轉輪聖王的道理。因為轉輪聖王在過去三世奉行十善，自己修行教化他人，這樣微小的福報尚且能夠沒有疾病，更何況如來無量福德聚集，普遍殊勝呢？佛陀在無量劫中修習摩訶般若（偉大的智慧），以此引導萬行，會歸真理的極致，證得常樂之果，怎麼會有疾病呢？如果說佛陀有疾病，那就還不如轉輪聖王了。凈土的威德和諸天豈不是會大大受損？離開吧，至人！聽到『二結』（兩種束縛，指煩惱和業）就會增加誹謗。這是呵斥的意思。如果說佛陀有疾病，那就是增加誹謗。法身沒有疾病，卻說有疾病，那就會有疾病的果報。有果必有因，因就是不善。如果有疾病這種惡事，那就是惡人，誰會與他為師呢？阿難既然是修行人，就應該為那些同行的人感到羞恥。如果說出這樣的話，就會讓諸位菩薩和四眾弟子感到羞恥。所以說『不要讓我們受到這樣的恥辱』。『外道等』，這裡是指師徒一同招致恥辱。又增加了邪人的誹謗重罪。這件事是不可行的，所以讓他趕快離開，不要讓人聽到。如果人們沒有聽到，那麼恥辱的事情就不會顯揚，也不會導致損害門徒和增加他人誹謗的罪過。應當知道『至何疾』，四重解釋法身沒有疾病，破除阿難認為生身有疾病，執著於此而說，就成了兩種誹謗。文中有四層意思。應當知道『至欲身』，這是解釋法身的斷德。思就是行，欲就是愛。如果與行結合，就會滋潤業力而受生。法身在界內界外，業和煩惱都已斷除，所以說『非思欲身』。這就破除了三藏教義中，有餘依報身仍然是界內的業和煩惱之果，所以會有小疾病的說法。如果執著於此而說，就會增加誹謗。佛陀是世尊，超越了三界。這是解釋法身的智德，超出了兩種三界之外，怎麼會有界內的三界之疾病呢？這破除了三藏教義中，有餘生身仍然有界內的報身，所以有疾病的說法。如果執著於此而說，就會造成損害和誹謗。佛身沒有遺漏，各種遺漏都已經斷盡。這是再次解釋法身的斷德，沒有界內界外兩種三漏（三種煩惱）。

【English Translation】 English version: If (someone) thinks the Buddha is ill, there will still be afflictions. How is this different from worldly people? It will increase their wrong views and slander, so I advise you to leave silently. Do not let those who have small rewards of good deeds all think that (the Buddha) is also sick like them. If they hear Ānanda (Buddha's attendant) say that the Buddha is ill, they will feel very strange and not understand the principle of the Cakravartin (universal monarch). Because the Cakravartin practiced the ten virtues in the past three lives, cultivating himself and teaching others, such a small amount of merit can still be without illness, let alone the Tathāgata (Buddha), who has accumulated immeasurable merits and is universally superior? The Buddha has cultivated Mahā-prajñā (great wisdom) for immeasurable kalpas (eons), using it to guide all practices, converging to the ultimate truth, and attaining the fruit of eternal bliss. How could he be ill? If it is said that the Buddha is ill, then he is not even as good as the Cakravartin. Wouldn't the majesty and virtue of the Pure Land and the devas (gods) be greatly damaged? Leave, perfect one! Hearing of the 'two bonds' (two kinds of fetters, referring to afflictions and karma) will increase slander. This is a rebuke. If it is said that the Buddha is ill, that is increasing slander. The Dharmakāya (Dharma body) has no illness, but to say that it has illness will result in the fruit of illness. If there is a fruit, there must be a cause, and the cause is unwholesome. If there is such an evil thing as illness, then that is an evil person, who would take him as a teacher? Since Ānanda is a practitioner, he should be ashamed for those who practice together. If such words are spoken, it will shame all the Bodhisattvas (enlightened beings) and the fourfold assembly of disciples. Therefore, it is said, 'Do not let us suffer such shame.' 'Outsiders, etc.' here refers to teachers and disciples alike incurring shame. It also increases the heavy crime of slander by heretics. This matter is not feasible, so let him leave quickly and not let people hear it. If people do not hear it, then the shameful matter will not be revealed, and it will not lead to harming disciples and increasing the sin of slander by others. It should be known 'to what illness', fourfold explanation that the Dharmakāya has no illness, refuting Ānanda's view that the manifested body has illness, clinging to this and speaking, it becomes two kinds of slander. There are four layers of meaning in the text. It should be known 'to what desire body', this explains the Dharmakāya's virtue of severance. Thought is action, desire is love. If it combines with action, it will nourish karma and lead to rebirth. The Dharmakāya, within and without the realm, has severed karma and afflictions, so it is said 'not thought desire body'. This refutes the teaching of the Three Pitakas (Three Baskets of Buddhist scriptures) that the remaining dependent body is still the fruit of karma and afflictions within the realm, so there will be minor illnesses. If one clings to this and speaks, it will increase slander. The Buddha is the World Honored One, surpassing the three realms. This explains the Dharmakāya's virtue of wisdom, exceeding the two kinds of three realms, how could there be the illness of the three realms within the realm? This refutes the teaching of the Three Pitakas that the remaining manifested body still has the retribution body within the realm, so there is illness. If one clings to this and speaks, it will cause harm and slander. The Buddha's body has no leakage, all leaks have been exhausted. This is a re-explanation of the Dharmakāya's virtue of severance, without the two kinds of three leaks (three kinds of afflictions) within and without the realm.

。故不漏落二種生死。豈有界內有漏之果。而有疾也。此破三藏有餘生身。是有漏果故有小疾。執此而說即是增謗。佛身無為不墮諸數。此重釋法身智德。無為非界內外有為。即無二種陰入數法。豈有界內陰界入法。依此有疾即破三藏生身之佛。猶有果報陰界入等諸數之法。故有疾也。若執此說即成損謗。如此之身當有何疾。此總結法身智斷。既無此四過豈得有疾。破阿難說致成二謗。前釋須菩提章明謗佛義。至此意顯。

時我下三阿難內懷恥愧文為二。一正恥愧二空聲慰喻。初文者昔自謂多聞領持不謬。今被呵斥。遂成二謗損辱師徒。故懷恥愧。又恐雖近佛佛言無悟。當是謬聽故為所呵。

即聞至勿慚二聞空聲慰喻阿難。既深懷恥愧恐招二謗之罪是以空聲解釋安慰。空聲者毗盧遮那法身之聲。如普賢觀之所明也。如居士言者如凈名說法身智斷具足。此身無疾不須乞乳。即是實智。其言不虛。但為佛出五濁惡世。現行斯法度脫眾生。五濁者一劫濁二煩惱濁三眾生濁四見濁五命濁。若佛出此五濁惡世為度鈍根聲聞弟子示同人法。故現有疾。即是權智。今為化婆羅門故宜須取乳為其福田。不勞恥愧。是真應二身其義不同。本地法身雖無有疾跡中應同方便利物。若知此意豈成二謗。不須恥愧也。

世尊至

【現代漢語翻譯】現代漢語譯本：因此不會遺漏兩種生死（分段生死和變易生死）。難道會有界內有漏的果報，而有疾病嗎？這是爲了破斥三藏教所說的有餘依報身，因為是有漏的果報所以有小病。如果執著這種說法，就是增加誹謗。佛身是無為的，不屬於任何數量。這是再次解釋法身的智慧功德。無為不是界內或界外的有為法，因此沒有兩種陰入數法。難道會有界內的陰界入法，依此而有疾病嗎？這破斥了三藏教所說的生身佛，仍然有果報、陰界入等各種數量之法，所以有疾病。如果執著這種說法，就成了減損誹謗。像這樣的身體，應當有什麼疾病呢？這是總結法身的智慧和斷德。既然沒有這四種過失，怎麼會有疾病呢？破斥阿難的說法，導致了兩種誹謗。前面解釋須菩提章，闡明了誹謗佛的含義，到這裡意思更加明顯。

當時我下，阿難內心懷著羞恥和慚愧，這段文字分為兩部分。一是真正感到羞恥和慚愧，二是空中的聲音安慰開導。第一部分說的是，過去自認為多聞博學，領會和記憶沒有謬誤，現在被呵斥，於是造成了兩種誹謗，損害了師父和同門，所以內心感到羞恥和慚愧。又恐怕雖然靠近佛，但對佛的言語沒有領悟，應該是聽錯了，所以被呵斥。

『即聞』到『勿慚』，這兩句是聽到空中的聲音安慰阿難。因為阿難內心深感羞恥和慚愧，恐怕招致兩種誹謗的罪過，所以用空中的聲音來解釋和安慰。空中的聲音，是毗盧遮那（Vairocana）法身的聲音，就像《普賢觀》（Samantabhadra Meditation Sutra）中所闡明的那樣。就像維摩詰（Vimalakirti）所說的那樣，法身具有智慧和斷德，這樣的身體沒有疾病，不需要乞求乳汁，這就是真實的智慧，他的話不是虛假的。只是因為佛出現在五濁惡世，示現這種行為來度脫眾生。五濁指的是一、劫濁，二、煩惱濁，三、眾生濁，四、見濁，五、命濁。如果佛出現在這五濁惡世，爲了度化根器遲鈍的聲聞弟子，示現和凡人一樣的方法，所以才示現有疾病，這就是權巧的智慧。現在爲了教化婆羅門（Brahmin），所以適宜接受乳汁，作為他們的福田，不必感到羞恥和慚愧。這是真身和應身兩種不同的含義。本地法身雖然沒有疾病，但在事蹟中應同方便來利益眾生。如果知道這個意思，怎麼會造成兩種誹謗呢？不需要感到羞恥和慚愧啊。

世尊至

【English Translation】 English version: Therefore, one does not leak out of the two kinds of birth and death (segmented birth and death and variable birth and death). How can there be a leaky result within the realm and have disease? This is to refute the remaining dependent body mentioned in the Tripitaka teachings, because it is a leaky result, so it has minor illnesses. If one clings to this statement, it is to increase slander. The Buddha's body is unconditioned and does not fall into any number. This is to re-explain the wisdom and virtue of the Dharmakaya (Dharmakāya). Unconditioned is not conditioned within or outside the realm, so there are no two kinds of skandhas (form, feeling, perception, mental formations, and consciousness) and entrances (the six sense organs, their corresponding objects, and the consciousnesses that arise from their interaction). How can there be skandhas, realms, and entrances within the realm, and based on this, have disease? This refutes the living body Buddha mentioned in the Tripitaka teachings, who still has results, skandhas, realms, entrances, and other numerical dharmas, so he has disease. If one clings to this statement, it becomes diminishing slander. What disease should such a body have? This is a summary of the wisdom and severance of the Dharmakaya. Since there are no these four faults, how can there be disease? Refuting Ananda's (Ānanda) statement leads to two kinds of slander. The previous explanation of the Subhuti (Subhūti) chapter clarified the meaning of slandering the Buddha, and the meaning is even clearer here.

At that time, I was below, and Ananda (Ānanda) felt ashamed and remorseful in his heart. This passage is divided into two parts. One is truly feeling ashamed and remorseful, and the other is the comfort and enlightenment from the empty voice. The first part says that in the past, he thought he was knowledgeable and learned, and his understanding and memory were without errors. Now he is being reprimanded, so he has caused two kinds of slander, harming the teacher and fellow disciples, so he feels ashamed and remorseful in his heart. He was also afraid that although he was close to the Buddha, he did not understand the Buddha's words, and that he must have misheard, so he was reprimanded.

『Immediately heard』 to 『Do not be ashamed』, these two sentences are hearing the empty voice comforting Ananda (Ānanda). Because Ananda (Ānanda) felt deeply ashamed and remorseful in his heart, fearing that he would incur the sin of two kinds of slander, he used the empty voice to explain and comfort him. The empty voice is the voice of the Vairocana (Vairocana) Dharmakaya (Dharmakāya), just as it is clarified in the Samantabhadra Meditation Sutra (Samantabhadra Meditation Sutra). Just as Vimalakirti (Vimalakīrti) said, the Dharmakaya has wisdom and severance, and such a body has no disease and does not need to beg for milk. This is true wisdom, and his words are not false. It is only because the Buddha appeared in the evil world of the five turbidities, manifesting this behavior to liberate sentient beings. The five turbidities refer to: 1. the turbidity of the kalpa (kalpa), 2. the turbidity of afflictions, 3. the turbidity of sentient beings, 4. the turbidity of views, and 5. the turbidity of life. If the Buddha appears in this evil world of the five turbidities, in order to liberate the Shravaka (Śrāvaka) disciples with dull roots, he manifests the same method as ordinary people, so he manifests having disease. This is expedient wisdom. Now, in order to teach the Brahmin (Brahmin), it is appropriate to receive milk as their field of merit, and there is no need to feel ashamed and remorseful. These are the two different meanings of the true body and the manifested body. Although the local Dharmakaya has no disease, in the events, it should be the same as the expedient to benefit sentient beings. If you know this meaning, how can you cause two kinds of slander? There is no need to feel ashamed and remorseful.

The World Honored One to

問疾四結成不堪。阿難自惟凈名辨才往彈如此。豈堪傳旨往問疾也。

如是下大段第二次命五百。經本既略並不度此。若五百皆被彈呵。即是五百比丘依三藏入道。各說身因。凈名還用衍教五百法門彈呵折挫。別相分別顯發枯榮。既不傳此寧可厝心而解釋也。

維摩經略疏卷第十七

菩薩品之初

此品次弟子品來者。三為破自體緣集顯不思議解脫法身。成如來凈土之教。品意眾多非凡情所測。今略用三意以通釋之。初正明此品來意二略釋菩薩義三入文解釋。初明次弟子品來者。大聖法王欲令眾生得不思議依正。先命諸大弟子各述不堪者。以諸聲聞取偏真證悉滯無為故各辭被彈。豈堪傳旨。菩薩不爾故次命也。但菩薩雖不滯無為有自體之患。故於往昔皆為所呵。此明三教皆是方便不思議法身正報未顯。真凈依報佛國未成。故諸菩薩各辭不堪。今明來意亦略有五。一為顯凈名勝智。二為轉方便教門。三為扶成佛國之教。四為折方便菩薩為入後味哢胤。五印定成經。此五名數似同弟子品。而義有殊不可一概。初意者前諸弟子雖各述被彈無答。但聲聞智斷雖超三界既是小乘福智局淺。何足備顯凈名神智。如共劣者捔力未足為奇。所以次命四大菩薩及諸大士。若皆述不堪是則咸聞凈名智德超群莫不心生

【現代漢語翻譯】現代漢語譯本：問疾四結成不堪。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）自忖維摩詰（Vimalakirti，一位在家菩薩，以智慧和辯才著稱）的辨才如此犀利，往昔曾被他駁斥，自己怎能勝任傳達旨意去問候疾病呢？如是下大段第二次命五百。經本既然省略了，就不在此處詳述。如果五百人都被駁斥，那就是五百比丘依據三藏（Tripitaka，佛教經典的總稱）入道，各自陳述自身因緣。維摩詰還用大乘佛教的五百法門駁斥和挫敗他們，分別剖析，揭示枯榮。既然經本沒有記載，又怎能妄加揣測和解釋呢？維摩經略疏卷第十七菩薩品之初此品在弟子品之後的原因是：一，爲了破除自體緣集，彰顯不可思議的解脫法身；二，成就如來凈土的教義。此品的含義眾多，不是凡夫俗子所能測度的。現在簡略地用三個方面來解釋：首先，明確此品的目的；其次，簡要解釋菩薩的含義；最後，進入經文進行解釋。首先說明在弟子品之後的原因：大聖法王（指佛陀）想要讓眾生獲得不可思議的依報和正報，首先命令各位大弟子各自陳述不堪勝任的原因。因為各位聲聞（Sravaka，聽聞佛法而修行的弟子）只求偏頗的真理，證悟后都滯留在無為的境界，所以各自推辭，認為自己不堪勝任傳達旨意。菩薩不是這樣，所以接著命令菩薩。但是菩薩雖然不滯留在無為的境界，卻有自體執著的弊病，所以在過去都曾被呵斥。這說明三教（指聲聞乘、緣覺乘、菩薩乘）都是方便法門，不可思議的法身正報尚未顯現，真正的清凈依報佛國尚未成就。所以各位菩薩各自推辭不堪勝任。現在說明此品的來意，也大致有五個方面：一，爲了彰顯維摩詰的殊勝智慧；二，爲了轉變方便教門；三，爲了扶助成就佛國的教義；四，爲了折服方便菩薩，使他們進入後味的教法；五，印定成就此經。這五個名目似乎與弟子品相同，但含義有所不同，不可一概而論。第一個方面，之前的各位弟子雖然各自陳述了被駁斥的情況，但沒有回答。只是聲聞的智慧和斷惑雖然超越了三界，但畢竟是小乘，福德和智慧都比較淺薄，怎麼能夠充分彰顯維摩詰的神通智慧呢？如同與弱者角力，不足為奇。所以接著命令四大菩薩以及各位大士。如果他們都陳述不堪勝任，那麼大家都會聽到維摩詰的智慧和德行超群，無不心生敬佩。

【English Translation】 English version: Asking after illness, the four entanglements made him feel inadequate. Ananda (one of the ten principal disciples of the Buddha, known for his excellent memory) thought to himself that Vimalakirti's (a lay Buddhist figure known for his wisdom and eloquence) eloquence was so sharp that he had been refuted by him in the past. How could he be competent to convey the message to inquire about the illness? Thus, the second command of five hundred in the following major section. Since the scripture omits it, it will not be detailed here. If all five hundred were refuted, it means that five hundred Bhikshus (Buddhist monks) entered the path according to the Tripitaka (the three baskets of Buddhist scriptures), each stating their own causes and conditions. Vimalakirti also used the five hundred Dharma gates of Mahayana Buddhism to refute and frustrate them, analyzing and revealing the flourishing and withering. Since the scripture does not record this, how can one presumptuously speculate and explain it? Vimalakirti Sutra Commentary, Volume 17 Beginning of the Bodhisattva Chapter The reason why this chapter follows the Disciples Chapter is: first, to break the self-nature aggregation and reveal the inconceivable liberation Dharmakaya (Dharma Body); second, to accomplish the teachings of the Tathagata's (another name for the Buddha) Pure Land. The meaning of this chapter is numerous and cannot be measured by ordinary people. Now, it will be briefly explained in three aspects: first, clarify the purpose of this chapter; second, briefly explain the meaning of Bodhisattva; and finally, enter the text for explanation. First, explain the reason for following the Disciples Chapter: The Great Sage Dharma King (referring to the Buddha) wanted to enable sentient beings to obtain inconceivable dependent and independent rewards, so he first ordered the great disciples to state the reasons why they were incompetent. Because the Sravakas (disciples who practice by listening to the Dharma) only seek biased truth, and after enlightenment, they all remain in the realm of non-action, so they each declined, believing that they were incompetent to convey the message. Bodhisattvas are not like this, so they are then commanded. However, although Bodhisattvas do not remain in the realm of non-action, they have the problem of self-attachment, so they have been reprimanded in the past. This shows that the three teachings (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) are all expedient means, the inconceivable Dharmakaya retribution has not yet manifested, and the true pure dependent reward Buddha Land has not yet been accomplished. Therefore, the Bodhisattvas each declined, believing that they were incompetent. Now, explaining the purpose of this chapter, there are also roughly five aspects: first, to highlight Vimalakirti's superior wisdom; second, to transform the expedient teaching methods; third, to support and accomplish the teachings of the Buddha Land; fourth, to subdue the expedient Bodhisattvas and lead them into the later-taste teachings; fifth, to confirm and accomplish this sutra. These five names seem to be the same as the Disciples Chapter, but the meanings are different and cannot be generalized. The first aspect, although the previous disciples each stated the situation of being refuted, they did not answer. It's just that although the wisdom and severance of delusions of the Sravakas have surpassed the three realms, they are, after all, of the Hinayana (Small Vehicle), and their merits and wisdom are shallow. How can they fully highlight Vimalakirti's supernatural wisdom? It is like competing with the weak, which is not surprising. Therefore, the four great Bodhisattvas and the great beings are then commanded. If they all state that they are incompetent, then everyone will hear that Vimalakirti's wisdom and virtue are outstanding, and everyone will feel respect.

敬仰靡不歸伏。若文殊被命入室論道即皆沾大利。此意似如為室內作序。但餘四義皆是正說從多為論。故不屬序。前已處處料簡。次意者亦是轉觀所以然者鈍根轉教名信行人。利根轉觀名法行人。即為二。一轉教二轉觀。初轉教者鈍根菩薩不堪聞圓故開方便引接調熟。修方便行既已純熟。堪聞圓入道。故諸權菩薩先於往昔示被呵折。今欲轉權用實事須重述普使聞知。次命諸菩薩有三不同。一轉三藏方便教二轉得道夜般若中方便教。三轉華嚴中方便教。初有二義一漸二頓。一漸轉者鈍根菩薩一往轉教與聲聞五味同。而約人小異。何者三乘同學二乘斷結成酪。則教人俱是酪。菩薩伏結教是酪。人猶是乳。二頓轉者聲聞于方等中不得頓轉。利根菩薩于方等得悟即頓轉也。此是不定教意即生蘇中毒發殺人。次意者即是佛從得道夜常說般若。此教若在三藏中為利人說即秘密教。若諸菩薩別聞者即不定教。但此既從鹿野苑來而說般若備明三智。即有三種菩薩。前二種人即是稟般若中方便教門。故為凈名用圓彈折。若彈通教住一切智而見中者。即生蘇中毒發殺人。若彈別教住道種智開佛知見。是熟蘇中毒發殺人。修圓教者有彈不彈。其不彈者即是深得教意。不執生見無順道愛則不須彈。若生語見或順道愛故被彈折。若心開悟入不二法

門即是醍醐中毒發殺人。三明稟華嚴中別教偏取執滯故為所彈。若開悟者亦是熟蘇中毒發殺人。若稟圓教有彈不彈。例般若中得失可知。複次四味中方便得意不得意二俱被彈。何以故封教行生見者必須彈呵。雖齊教行教行未真實。故呵令入實。若稟實教例般若可見。問何以須然。答由方便教教人俱廢。圓教得意不廢故也。釋此一品。通別菩薩一向彈破。圓教不定。準上思之。入文專用此意。恒須憶之至下勿疑。又前三教法病俱呵。圓教呵病不呵其法。問若從得道夜般若有通教者。應有二乘得道。答如所問。問方便菩薩定一向須呵不。答既未齊法華恐未得全廢。顯佛正意故如前判。依方便教方便菩薩亦但呵病不呵其法。此須分別。若約行人則病法俱呵。法擬接於後人未必須舍。問華嚴圓頓何得學者呵令轉教。答利根得悟豈更須呵。但神根劣者須別接引。若封教不移失華嚴正意。故須呵彈還入華嚴圓頓法界海也。或雖稟圓頓須呵如前。是則彈呵失華嚴正意之滯。非是彈呵頓教法輪。問亦云二夜常說涅槃。故涅槃佛答迦葉云。我初成道已有十方菩薩來問此義。是中亦應有菩薩未了之者。何不出此意。答雖有此意未見明文。若欲說者準般若可知。此約部異耳。若猶是華嚴般若之異名者。前明所彈即其義也。問得道夜般若為是華

【現代漢語翻譯】現代漢語譯本：執著于『門』（指某種修行途徑或教義）就如同醍醐中毒一樣，會引發殺機（指錯誤的修行導致嚴重的後果）。稟承《華嚴經》中別教（區別于圓教的教義）的人，如果偏執於此，就會因為執著而被批評。如果開悟者也像熟酥中毒一樣（指對已經消化的教義產生執著），也會引發殺機。如果稟承圓教，則有批評和不批評兩種情況，可以參考《般若經》中的得與失來理解。進一步說，在四味（指佛陀教法的四個階段）中，方便教（權宜之教）無論得意還是不得意都會被批評。為什麼呢？因為那些固守教法、產生見解的人必須受到批評。雖然他們也修行教法，但他們的教行並不真實，所以要批評他們，讓他們進入真實的境界。如果稟承實教，可以參考《般若經》來理解。問：為什麼需要這樣呢？答：因為方便教容易讓人執著于教法而停滯不前，圓教則不會有這種弊端。解釋這一品（指經文的章節）：通教菩薩和別教菩薩一概都要破除執著，圓教則不一定。參照上面的思路來理解。理解經文時要特別注意這一點，始終記住，直到下文也不要疑惑。此外，前三教的法和病都要批評，圓教只批評病，不批評法。問：如果從得道之夜的《般若經》中有通教的修行者，那麼應該有二乘（聲聞乘和緣覺乘）得道者。答：正如你所問的。問：方便菩薩是否一定都要批評？答：因為還沒有達到《法華經》的境界，恐怕還不能完全廢除方便法。爲了彰顯佛陀的真正意圖，所以像前面那樣判斷。依據方便教，方便菩薩也只是批評其病，不批評其法。這需要分別看待。如果從修行人的角度來說，那麼病和法都要批評，因為法是爲了接引後人，所以不必急於捨棄。問：為什麼《華嚴經》的圓頓教法，學者卻要被批評，並被要求轉學其他教法？答：對於利根的人，如果已經開悟，哪裡還需要批評？只是對於根器差的人，需要另外接引。如果固守教法而不改變，就失去了《華嚴經》的真正意圖。所以需要批評，讓他們迴歸《華嚴經》的圓頓法界海。或者即使稟承了圓頓教法，也需要像前面那樣批評。這就是批評那些執著于《華嚴經》正意的人，而不是批評頓教法輪。問：經中也說佛陀在二夜（指成道之夜和涅槃之夜）經常宣說涅槃。所以涅槃佛回答迦葉說：『我初成道時，就有十方菩薩來問此義。』其中也應該有菩薩沒有理解的。為什麼不說明這個意思呢？答：雖然有這個意思，但沒有明確的經文記載。如果想說，可以參考《般若經》來理解。這只是經部的差異而已。如果仍然是《華嚴經》和《般若經》的不同名稱，那麼前面所說的批評就是那個意思。問：得道之夜的《般若經》是華

【English Translation】 English version: 'Gate' (referring to a specific path of practice or doctrine) is like being poisoned by the finest cream, triggering murder (referring to serious consequences from incorrect practice). Those who adhere to the distinct teachings (teachings that differ from the perfect teachings) within the Avatamsaka Sutra are criticized for their attachment. If even enlightened individuals are like those poisoned by well-digested butter (referring to attachment to already assimilated teachings), it can also trigger murder. If one adheres to the perfect teachings, there are instances of both criticism and non-criticism, which can be understood by referring to the gains and losses in the Prajna Sutra. Furthermore, within the four flavors (referring to the four stages of the Buddha's teachings), the expedient teachings (provisional teachings) are criticized whether one is successful or unsuccessful. Why? Because those who cling to the teachings and generate views must be criticized. Although they also practice the teachings, their practice is not genuine, so they are criticized to lead them into the realm of truth. If one adheres to the true teachings, it can be understood by referring to the Prajna Sutra. Question: Why is this necessary? Answer: Because expedient teachings easily lead people to become attached to the teachings and stagnate, whereas perfect teachings do not have this drawback. Explaining this chapter (referring to a section of the scripture): The common teachings Bodhisattvas and the distinct teachings Bodhisattvas are generally criticized to eliminate attachment, while the perfect teachings are not necessarily criticized. Understand this by referring to the above reasoning. When understanding the scripture, pay special attention to this point, always remember it, and do not doubt it until the following text. Furthermore, the faults and diseases of the first three teachings are criticized, while the perfect teachings only criticize the diseases, not the teachings themselves. Question: If there are practitioners of the common teachings in the Prajna Sutra of the night of enlightenment, then there should be those of the two vehicles (Sravaka vehicle and Pratyekabuddha vehicle) who attain enlightenment. Answer: As you have asked. Question: Are expedient Bodhisattvas always criticized? Answer: Because they have not yet reached the realm of the Lotus Sutra, I am afraid that expedient methods cannot be completely abolished. In order to highlight the Buddha's true intention, the judgment is made as before. According to the expedient teachings, expedient Bodhisattvas are only criticized for their diseases, not their teachings. This needs to be viewed separately. If viewed from the perspective of practitioners, then both the disease and the teachings are criticized, because the teachings are intended to guide later generations, so there is no need to abandon them immediately. Question: Why are scholars of the perfect and sudden teachings of the Avatamsaka Sutra criticized and asked to switch to other teachings? Answer: For those with sharp faculties, if they have already attained enlightenment, why would they need to be criticized? It is only for those with inferior faculties that separate guidance is needed. If one clings to the teachings and does not change, one loses the true intention of the Avatamsaka Sutra. Therefore, it is necessary to criticize them and let them return to the perfect and sudden Dharma realm sea of the Avatamsaka Sutra. Or even if one adheres to the perfect and sudden teachings, one still needs to be criticized as before. This is to criticize those who are attached to the true intention of the Avatamsaka Sutra, not to criticize the wheel of the sudden teachings Dharma. Question: The sutra also says that the Buddha often preached Nirvana on the two nights (referring to the night of enlightenment and the night of Nirvana). Therefore, the Nirvana Buddha answered Kasyapa (one of the Buddha's principal disciples) by saying: 'When I first attained enlightenment, Bodhisattvas from the ten directions came to ask about this meaning.' Among them, there should also be Bodhisattvas who did not understand. Why is this meaning not explained? Answer: Although there is this meaning, there is no clear textual record. If you want to explain it, you can refer to the Prajna Sutra. This is only a difference in the sutra divisions. If it is still a different name for the Avatamsaka Sutra and the Prajna Sutra, then the criticism mentioned earlier is that meaning. Question: Is the Prajna Sutra of the night of enlightenment Hua

嚴之異名。為別有所說。答大論明般若有二種一共二乘人說二不共說。不共說者如不思議經。若案此文只是異名。複次大論嘆般若偈云。若如法觀佛般若及涅槃是三則一相。其實無有異。若爾涅槃亦是異名何但般若。答華嚴從大方廣佛以得名。般若從智慧受稱。涅槃從解脫當名。若案論文異部異名理亦無失。然未見明文未可定判。問自凈名彈呵之前亦應有滯方便者。因呵轉教何不出之。答未可定判故不別出。二明轉觀者法行利根隨住方便觀門聞彈呵菩薩。即轉觀也。其既利根聞三藏教或聞得道夜來說般若教。或聞華嚴三處方便教信解開悟。而未見正道若聞呵諸菩薩即豁然開解入不二法門。複次若有菩薩於前三處隨少所聞即能發心猶是凡夫如乳。若入空見理是則如酪。若入假見俗即是生蘇。若發中道似解即是熟蘇。若發真解即是醍醐。若聞呵菩薩隨味得悟。入不二法門即名當味中毒發殺人。是則大士往昔彈諸菩薩槌砧以成菩薩器也。彼時各有得益。今此大眾悉有堪聞之機故次命也。若各述昔被彈是則時座悉沾轉教轉觀之利。如前彈呵得利益故。次命諸菩薩意在此也。複次往昔隨處異聞利益不多。今庵園盛集圍繞世尊同聞重述。是則利益無量既親為佛印。轉教之義始得決定。問呵諸菩薩只用一教何得普利。答夫子尚云詩三

【現代漢語翻譯】現代漢語譯本『嚴』的異名，是爲了另外有所說明。回答：大論闡明般若有兩種，一種是為二乘人說的，一種是不共說的。不共說的，例如《不思議經》。如果按照這段文字，『嚴』只是一個異名。再次，大論贊嘆般若的偈頌說：『如果如法觀察佛、般若及涅槃，這三者則是一個相，其實沒有差異。』如果這樣，涅槃也是異名，為何只說般若？回答：《華嚴經》從大方廣佛而得名，般若從智慧接受稱謂，涅槃從解脫而得名。如果按照論文，異部有異名，道理也沒有錯失。然而沒有見到明確的文字，不可定論。問：在《維摩詰經》彈呵之前，也應該有滯留在方便法門的人。因為呵斥而轉變教化，為何不把這些人列出？回答：因為不可定論，所以不特別列出。二、闡明轉變觀法的人，法行利根，隨順安住于方便觀門，聽聞彈呵菩薩，就轉變觀法。他們既然是利根，聽聞三藏教，或者聽聞得道夜來說的般若教，或者聽聞《華嚴經》三處方便教，信解開悟，但沒有見到正道，如果聽聞呵斥諸菩薩，就豁然開解，進入不二法門。再次，如果有菩薩在前三處隨處聽聞，就能發心，仍然是凡夫，如同乳。如果進入空見之理，就如同酪。如果進入假見之俗，就是生蘇。如果發起中道，似是而非的理解，就是熟蘇。如果發起真正的理解，就是醍醐。如果聽聞呵斥菩薩，隨其根性而得悟，進入不二法門，就名為當味中毒發作殺人。這就是大士往昔彈呵諸菩薩，用槌砧來成就菩薩之器。那時各有得益。現在這裡大眾都有堪能聽聞的根機，所以接著命他們。如果各自陳述昔日被彈呵的經歷，那麼此時此座都會沾染轉變教化、轉變觀法的利益，如同之前彈呵而得利益一樣。接著命諸菩薩的用意就在這裡。再次，往昔隨處異聞，利益不多。現在庵園盛大聚集，圍繞世尊，一同聽聞重述，那麼利益無量，既然親自得到佛的印可，轉變教化的意義才得以確定。問：呵斥諸菩薩只用一種教法，為何能普遍利益？回答：孔子尚且說《詩經》三百

【English Translation】 English version 『Yan』s』 different name is for a separate explanation. Answer: The Mahaprajnaparamita Shastra (大論) clarifies that there are two types of Prajna (般若，wisdom): one is for the two vehicles (二乘, Shravaka and Pratyekabuddha) and the other is not shared. The unshared one is like the Vimalakirti Sutra (不思議經). If according to this text, 『Yan』 is just a different name. Furthermore, the Mahaprajnaparamita Shastra praises Prajna in a verse saying: 『If one observes the Buddha, Prajna, and Nirvana (涅槃, liberation) according to the Dharma (法, the teachings), these three are of one aspect, and there is actually no difference.』 If so, Nirvana is also a different name, why only mention Prajna? Answer: The Avatamsaka Sutra (華嚴經) gets its name from the Great Expansive Buddha (大方廣佛), Prajna receives its name from wisdom, and Nirvana gets its name from liberation. If according to the text, different schools having different names is also reasonable. However, since there is no clear text, it cannot be definitively judged. Question: Before Vimalakirti (凈名) rebukes and scolds, there should also be those who are stuck in expedient methods. Because of the rebuke and transformation of teaching, why not list these people? Answer: Because it cannot be definitively judged, so it is not specifically listed. Second, clarifying those who transform their views, those with sharp faculties of Dharma practice, who abide in the expedient methods of contemplation, upon hearing the rebuke of Bodhisattvas (菩薩, enlightened beings), transform their views. Since they are sharp, hearing the Tripitaka (三藏, the three baskets of Buddhist scriptures) teachings, or hearing the Prajna teachings spoken on the night of enlightenment, or hearing the expedient teachings in the three places of the Avatamsaka Sutra, they believe, understand, and become enlightened, but have not seen the right path. If they hear the rebuke of the Bodhisattvas, they suddenly open up and enter the non-dual Dharma gate. Furthermore, if there are Bodhisattvas who hear a little in the previous three places and can generate the aspiration for enlightenment, they are still ordinary people, like milk. If they enter the principle of emptiness, it is like curds. If they enter the conventional truth of falsity, it is like raw butter. If they generate the Middle Way (中道, the path between extremes), a seemingly understanding, it is like cooked butter. If they generate true understanding, it is like ghee. If they hear the rebuke of the Bodhisattvas, they awaken according to their capacity, and entering the non-dual Dharma gate is called being poisoned by the taste and causing death. This is the great being rebuking the Bodhisattvas in the past, using the hammer and anvil to create vessels of Bodhisattvas. At that time, each had their benefits. Now, this assembly all has the capacity to hear, so they are then commanded. If each recounts their past experiences of being rebuked, then at this time and place, all will be stained with the benefits of transforming teaching and transforming views, just like the benefits gained from the previous rebuke. The intention of then commanding the Bodhisattvas is here. Furthermore, in the past, hearing differently in different places had little benefit. Now, the hermitage garden is grandly gathered, surrounding the World Honored One (世尊, Buddha), hearing and repeating together, then the benefits are immeasurable. Since they have personally received the Buddha's approval, the meaning of transforming teaching can be determined. Question: Rebuking the Bodhisattvas only uses one teaching, why can it universally benefit? Answer: Confucius even said that the Book of Songs (詩經) has three hundred

百一言蔽諸。大士用一圓教彈呵。稟權實教有滯礙者皆得一道之益。何足致疑。問呵諸菩薩定皆悉得一圓益不。答一往尋呵四菩薩文似皆圓益。但余菩薩各述之文文既不度豈可定判。且方等經猶帶方便未全同法華何容不得方便之益。第三意者如此。呵時諸稟方便教菩薩。隨緣集斷處即罪除障轉福慧增明堪見凈土。故入室時同見室空。又見燈王香積佛國。故隨集斷處得生三土。又隨福慧增明隨所調伏眾生。后成佛時如此眾生皆來生其國。此是扶成如來上說凈佛國土之教也。第四意者如法界性論云。若利根人于摩訶般若入法界。若中根人於法華入法界。下根于涅槃入法界。以呵生蘇為熟蘇。故至般若成醍醐。得入法界。以呵酪為生蘇故於般若為熟蘇。於法華成醍醐得入法界。以呵乳成酪至大品成生蘇至法華成熟蘇至涅槃成醍醐入法界。若不如此則不能令上中下根皆入法界。則為入三經之哢胤也。問此經既明入不思議解脫何得不明入法界耶。答上轉教觀入不二法門與華嚴法界不殊。但未證入者至后三味。問若爾法界性論何以不明。答方等大品大同小異。大同故二處不殊。小異故二蘇之別。問上來明法華為利根今法界性論何得云大品是上根耶。答上約三乘人判法界性論約一佛乘人。問玄義判教皆云涅槃法華同味。今何得至法華

有如熟蘇者。答玄義約教判味則二經味同。今此約人故至法華有如熟蘇。問約人判味法華亦應有如生蘇者不。答如所問也。第五意者明昔彈呵對機便起。雖有當時之利未為佛所印可不得名經。若不因命問疾則無緣稱述昔呵之妙。故命問疾。因命各述是則往日所說。大眾同聞皆被如來印定。成經利益來世。為此五意故須次命四大菩薩及諸大士。次正釋品翻譯名義具如玄文。今但明教不同。一三藏菩薩即緣生滅四諦起慈悲弘誓發菩提心。三祇六度伏惑純熟入阿鞞跋致地。二通菩薩緣無生四諦起慈悲弘誓發菩提心。修無生六度斷界內惑入阿鞞跋致地。三別教大乘緣無量四諦起慈悲弘誓發菩提心。行無量六度乃至十度斷恒沙無知入阿鞞跋致位。四圓教菩薩緣無作四諦起慈悲弘誓發菩提心。修無作六度乃至十度圓斷法界無明入阿鞞跋致位。發心行位橫豎不同。具如玄義。但大聖於四不可說中用四悉檀。赴求佛慧眾生四種根緣故說四教。明菩薩義三權一實非權非實而權而實。今言菩薩品者四大菩薩及諸菩薩悉是釋迦法身眷屬。如來應生赴緣利物示四佛身說四大乘。法身菩薩亦各隨機所感示為四種菩薩。輔翼法王引接四緣各共信受方便三種。道觀稍成欲轉其觀令學圓教究竟之道。若不先折其師弟子則不可轉。無容佛自說教。物忽自改

【現代漢語翻譯】現代漢語譯本：就像提煉成熟酥一樣。回答玄義，從教義判斷味道，兩部經的味道相同。現在這裡是從人的角度來說，所以到了《法華經》就像提煉成熟酥。問：如果從人的角度判斷味道，《法華經》也應該有像生酥的情況吧？答：正如你所問的那樣。第五個意思是說明過去批評呵斥是針對當時的情況而產生的。雖然有當時的利益，但沒有被佛陀認可，不能稱為經。如果不因為命、問、疾，就沒有機會稱述過去呵斥的妙處。所以有命、問、疾。因為命而各自陳述，這樣往日所說，大眾一同聽聞，都被如來印證確定，成為經，利益後世。因為這五個意思，所以需要接著是四大菩薩及諸大士。接著正式解釋品的翻譯名義，詳細情況如《玄文》所說。現在只說明教義的不同。一、三藏菩薩，即緣于生滅四諦，生起慈悲弘誓，發菩提心。經歷三祇六度，降伏惑業純熟，進入阿鞞跋致（不退轉）地。二、通教菩薩，緣于無生四諦，生起慈悲弘誓，發菩提心。修無生六度，斷除界內惑業，進入阿鞞跋致地。三、別教大乘，緣于無量四諦，生起慈悲弘誓，發菩提心。行無量六度乃至十度，斷除恒沙無知，進入阿鞞跋致位。四、圓教菩薩，緣于無作四諦，生起慈悲弘誓，發菩提心。修無作六度乃至十度，圓滿斷除法界無明，進入阿鞞跋致位。發心、修行、位次，橫豎不同，詳細情況如《玄義》所說。但大聖在四不可說中運用四悉檀（四種普應根機的方法），應和求佛慧眾生的四種根緣，所以說四教。說明菩薩的意義，三權一實，非權非實而權而實。現在說《菩薩品》，四大菩薩及諸菩薩都是釋迦（釋迦牟尼佛）法身眷屬。如來應化降生，應和因緣利益眾生，示現四佛身，說四大乘。法身菩薩也各自隨機所感，示現為四種菩薩。輔佐法王，引導四種因緣，各自共同信受方便三種（方便道、方便門、方便行）。道觀稍微成就，想要轉變他們的觀點，讓他們學習圓教究竟之道。如果不先折服他們的師父和弟子，就無法轉變。不能讓佛自己說法，眾生突然自己改變。

【English Translation】 English version: Like refined ghee. Answering the profound meaning, judging the flavor according to the teachings, the flavor of the two sutras is the same. Now, this is from the perspective of people, so reaching the 'Lotus Sutra' is like refined ghee. Question: If judging the flavor from the perspective of people, should there also be a case like raw milk in the 'Lotus Sutra'? Answer: Just as you asked. The fifth meaning is to clarify that past criticisms and rebukes arose in response to the situation at that time. Although there were benefits at the time, they were not approved by the Buddha and cannot be called sutras. If it were not for 'life, questioning, and illness', there would be no opportunity to describe the wonders of past rebukes. Therefore, there are 'life, questioning, and illness'. Because of 'life', each narrates, so what was said in the past, heard together by the assembly, is all confirmed by the Tathagata (如來), becoming a sutra and benefiting future generations. Because of these five meanings, it is necessary to follow with the Four Great Bodhisattvas and all the Great Bodhisattvas. Next, the formal explanation of the translation names of the chapter, the details are as described in the 'Profound Meaning'. Now, only the differences in teachings are explained. First, the Threefold Teaching Bodhisattva, that is, based on the Four Noble Truths of arising and ceasing, generates compassion, great vows, and aspires to Bodhi (菩提心, enlightenment). Experiencing three asamkhya kalpas (三祇) and the Six Paramitas (六度), subduing afflictions until pure and mature, entering the Avinivartaniya (阿鞞跋致, non-retrogression) stage. Second, the Common Teaching Bodhisattva, based on the Four Noble Truths of non-arising, generates compassion, great vows, and aspires to Bodhi. Cultivating the Six Paramitas of non-arising, cutting off afflictions within the realms, entering the Avinivartaniya stage. Third, the Distinct Teaching Mahayana (大乘), based on the Immeasurable Four Noble Truths, generates compassion, great vows, and aspires to Bodhi. Practicing the Immeasurable Six Paramitas up to the Ten Paramitas, cutting off countless ignorance, entering the Avinivartaniya position. Fourth, the Perfect Teaching Bodhisattva, based on the Non-Action Four Noble Truths, generates compassion, great vows, and aspires to Bodhi. Cultivating the Non-Action Six Paramitas up to the Ten Paramitas, perfectly cutting off the ignorance of the Dharma Realm, entering the Avinivartaniya position. The aspiration, practice, and stages are different horizontally and vertically, as detailed in the 'Profound Meaning'. However, the Great Sage uses the Four Siddhanthas (四悉檀, four universally responsive methods) in the Four Unspeakables, responding to the four kinds of roots and conditions of sentient beings seeking Buddha wisdom, so he speaks of the Four Teachings. Explaining the meaning of Bodhisattvas, three provisional and one real, neither provisional nor real, yet provisional and real. Now speaking of the 'Bodhisattva Chapter', the Four Great Bodhisattvas and all the Bodhisattvas are all the Dharma Body (法身) relatives of Shakyamuni (釋迦牟尼佛). The Tathagata responds to transformation and birth, responding to conditions to benefit sentient beings, manifesting the Four Buddha Bodies, and speaking of the Four Great Vehicles. The Dharma Body Bodhisattvas also each respond to the feelings of the machine, manifesting as four kinds of Bodhisattvas. Assisting the Dharma King, guiding the four kinds of conditions, each jointly believing and accepting the three kinds of skillful means (expedient means, expedient doors, expedient practices). The view of the Way is slightly accomplished, wanting to transform their views, allowing them to learn the ultimate Way of the Perfect Teaching. If their teachers and disciples are not subdued first, they cannot be transformed. It is not possible for the Buddha to speak the teachings himself, and sentient beings suddenly change themselves.

蹤易轍是事不可。凈名既多示居圓教上地故得彈呵諸方便上地。方便上地既各示受屈。其諸眷屬住方便者即執心內折。自鄙所行未是真極。莫不仰慕圓真大道。或即發圓心或豁然開朗得真實無生。如此皆由四大菩薩及諸大士方便善誘。今命問疾。若各述被彈即重益時眾成五種利益。故言菩薩品。問三萬二千皆鄰果嘆位與凈名不殊。何以頓爾皆被彈折。答雖已略明其意眾多。今當更說。有言此諸菩薩是實鄰果凈名是權鄰果為勝也。有言同是實鄰果。如仁王般若云。十地有三生諸菩薩是始生住生。凈名是終生。于諸菩薩為勝也。今當實判諸菩薩與凈名皆有本跡同權同實。但是共來輔佛成熟眾生。四大士等沒實用權輔成權教。凈名鴦掘沒權用實輔成實教。權者如砧實者如槌成眾生器。若論益物權實俱益。若論扣擊槌彈砧受俱不思議共利眾生尚非二乘諸小菩薩所知。豈是博地凡夫能知本跡高下。問上十弟子對十心數共輔法王顯成半滿五百之流各說身因凈名彈斥皆有所以。今四大菩薩復表何等。答此四恐如法華中天雨四華表開示悟入。又下方涌出有四大導師所表亦爾。三萬二千中止命四人。恐是擬此四門也。又華嚴加四大菩薩說四十位。若尋此品亦似其意。何以知然。如彈彌勒一句就真如寂理以顯菩提恐擬開佛知見。故云一切眾

【現代漢語翻譯】現代漢語譯本軌跡和容易遵循的道路是不可靠的。維摩詰（Vimalakirti）既然多次示現居住在圓教上地，所以能夠彈呵各種方便上地。方便上地的菩薩們既然各自示現受到屈辱，他們的眷屬，那些安住于方便之道的修行者，便會內心折服，自慚所行並非真正究竟，無不仰慕圓滿真實的菩提大道。或者立即發起圓頓之心，或者豁然開朗，證得真實不生不滅的境界。這些都是由於四大菩薩及諸大菩薩善巧方便地引導。現在奉命問疾，如果各自陳述被彈呵的經歷，就能再次利益當時的聽眾，成就五種利益。所以說是『菩薩品』。問：三萬二千菩薩都接近果位，他們的嘆位與維摩詰不相上下，為什麼突然都被彈呵折服？答：雖然已經略微說明了其中的意思，但因為聽眾眾多，現在應當再次說明。有人說，這些菩薩是真實鄰近果位，維摩詰是權巧示現鄰近果位，所以維摩詰更為殊勝。有人說，他們同樣是真實鄰近果位，如《仁王般若經》所說：十地菩薩有三種生，這些菩薩是始生和住生，維摩詰是終生，所以在諸菩薩中更為殊勝。現在應當如實判斷，諸菩薩與維摩詰都有本跡，同具權巧和真實。只不過是共同前來輔助佛陀，成熟眾生。四大菩薩等隱藏真實，運用權巧，輔助成就權教。維摩詰隱藏權巧，運用真實，輔助成就實教。權巧如鐵砧，真實如鐵錘，成就眾生的法器。如果論及利益眾生，權巧和真實都能利益。如果論及扣擊，鐵錘敲擊，鐵砧承受，都不可思議，共同利益眾生，尚且不是二乘和諸小菩薩所能知曉，豈是凡夫俗子所能知曉本跡的高下。問：之前的十大弟子針對十種心數，共同輔助法王，顯現成就半教和滿教，五百比丘各自陳述自身因緣，維摩詰彈斥他們，都有其原因。現在四大菩薩又代表什麼呢？答：這四位菩薩恐怕如同《法華經》中天雨四華，代表開示悟入。又如下方涌出有四大導師，所代表的也是如此。三萬二千菩薩中止命四人，恐怕是比擬這四門。又《華嚴經》加上四大菩薩，宣說四十位。如果尋繹此品，也類似這個意思。何以知道是這樣呢？如彈呵彌勒的一句話，就真如寂滅之理來顯現菩提，恐怕是比擬開佛知見，所以說一切眾生。

【English Translation】 English version Traces and easily followed paths are unreliable. Since Vimalakirti (Vimalakirti, meaning 'stainless name') has repeatedly shown himself to reside in the upper realms of the Perfect Teaching, he is able to criticize the various expedient upper realms. Since the Bodhisattvas in the expedient upper realms each show themselves to be humiliated, their family members, those practitioners who abide in the path of expediency, will be inwardly subdued, ashamed that their practice is not truly ultimate, and will all yearn for the perfect and true Bodhi path. Some will immediately generate the perfect and sudden mind, or suddenly become enlightened and attain the true unproduced and undying state. All of this is due to the skillful and expedient guidance of the Four Great Bodhisattvas and the Great Bodhisattvas. Now, being ordered to inquire about the illness, if each of them recounts their experience of being criticized, it will again benefit the audience at that time and accomplish five kinds of benefits. Therefore, it is said to be the 'Bodhisattva Chapter'. Question: The thirty-two thousand Bodhisattvas are all close to the fruition, and their praise is not different from Vimalakirti's, why are they suddenly all criticized and subdued? Answer: Although the meaning has already been briefly explained, because there are many listeners, it should be explained again now. Some say that these Bodhisattvas are truly close to the fruition, and Vimalakirti is an expedient manifestation of being close to the fruition, so Vimalakirti is more superior. Some say that they are equally truly close to the fruition, as the 'Benevolent King Prajna Sutra' says: The ten grounds of Bodhisattvas have three kinds of birth, these Bodhisattvas are the beginning birth and dwelling birth, and Vimalakirti is the final birth, so he is more superior among the Bodhisattvas. Now, it should be judged truthfully that the Bodhisattvas and Vimalakirti all have original traces, and both have expediency and truth. It is only that they come together to assist the Buddha and mature sentient beings. The Four Great Bodhisattvas, etc., hide the truth and use expediency to assist in accomplishing the expedient teaching. Vimalakirti hides expediency and uses truth to assist in accomplishing the true teaching. Expediency is like an anvil, and truth is like a hammer, accomplishing the Dharma vessel of sentient beings. If one speaks of benefiting sentient beings, both expediency and truth can benefit. If one speaks of striking, the hammer strikes, and the anvil receives, both are inconceivable, and together they benefit sentient beings, which is not known by the Two Vehicles and the small Bodhisattvas, how can ordinary people know the superiority of the original traces. Question: The previous ten disciples, in response to the ten mental numbers, jointly assisted the Dharma King, manifesting the accomplishment of the half teaching and the full teaching, and the five hundred Bhikkhus each recounted their own causes and conditions, and Vimalakirti criticized them, all for a reason. What do the Four Great Bodhisattvas represent now? Answer: These four Bodhisattvas are probably like the rain of four flowers in the 'Lotus Sutra', representing opening, showing, understanding, and entering. Also, the four great leaders who emerged from below represent the same. The thirty-two thousand Bodhisattvas stop at the four people who are ordered, probably to compare to these four doors. Also, the 'Avatamsaka Sutra' adds the Four Great Bodhisattvas to explain the forty positions. If one examines this chapter, it is also similar to this meaning. How do we know this is the case? For example, the sentence criticizing Maitreya (Maitreya, the future Buddha) uses the principle of true thusness and stillness to manifest Bodhi, probably to compare to opening the Buddha's knowledge and vision, so it says all sentient beings.

生即菩提相。此恐是十住之相。次彈光嚴。一一點示一切諸行無非道場。此恐擬示十行之相。次呵持世。令知魔界佛界一如無二。魔家眷屬修無盡燈即是事理無礙。魔事佛事善惡融通。此恐擬悟迴向之相。次呵善得。行檀高下不二。財中具法上奉難勝下濟乞人。悲敬無差名法施會。此恐擬入十地之相。呵意多含一音異解。何必一向皆對圓位。但一往尋文恐當如此。問若爾彌勒正是補處應須顯深何得淺也。答大人勝者故須先命。法應從淺至深。故對彌勒開佛知見。複次雖對人顯位意不在於淺深。何者圓教從初一地具足一切諸地功德。是則初開即示悟入。四人顯位亦復如是。只是圓四位耳。問破彌勒一人悉有如上轉教觀之益不。答彌勒補處權實化物所化不定。或見彌勒被呵其稟權者各舍教觀。其稟圓教不得意者執語心忘法愛自滅。若得意者知是砧槌共利物耳。問上明諸菩薩沒實用權。今何得言彌勒共行弟子稟實教耶。答上是一往之言。補處隨機豈但一概而守株耶。然事有傍正亦是從多。問若爾此與華嚴法華何異。答此經偏就利根菩薩得有此義。二乘及鈍菩薩止是轉為生蘇。若華嚴唯在稟圓菩薩得入。二乘及小菩薩皆悉不聞。若法華則一切悉入。

於是下三入文解釋。就此品為二。一先命四大菩薩二命諸菩薩。初文為

四。初命彌勒文為二。一命問疾二辭不堪。所以先命者四教彌勒無非補處。今沒圓存三。是則稟佛方便教者皆尊彌勒。彌勒是當來大師次補佛處。言彌勒者有云從姓立名。今謂非姓恐是名也。何者彌勒此翻慈氏。過去為王名曇摩流支。慈育國人國人稱為慈氏。自爾至今常名慈氏。姓阿逸多此云無勝。有言阿逸多是名。既不親見正文未可定執。言慈氏者經論明慈有三不同。一眾生緣二法緣三無緣。大論云眾生緣慈取眾生相是有漏法。法緣慈或有漏或無漏。無緣大慈一向無漏。複次四教即有四種慈氏。前三教隨緣當教道滅與樂起慈。即是當教。慈氏與當教樂。唯圓能與前三種道滅之樂。如磁石吸鐵。即圓教慈氏。以佛有四故輔處亦四。此四慈氏三權一實。彌勒是娑婆舊人輔佛。多行三權之教。凈名是他方大士來游此土。輔佛多現行一實之教。彈呵彌勒以成眾生令入實耳。又權實隨宜出沒不定法身常寂猶如虛空尚不存實何論有權但隨緣利物互為扣擊權實豈定。今佛次命意在於此。彌勒下二辭不堪文為四。一辭不堪二述不堪之由三正述被彈四結成不堪。初文者良以往昔為兜率天王說不退轉之行。于彼無益故為所彈。豈堪傳旨往問疾也。

所以至之行二述被彈之由。由為兜率天王說不退行。所以兜率天王至彌勒所者。兜率

【現代漢語翻譯】現代漢語譯本四。初次命令彌勒菩薩（Maitreya，未來佛）的文字分為兩部分。一是命令他去問候病情，二是彌勒菩薩推辭說自己不堪勝任。之所以先命令彌勒菩薩，是因為四教（四種教法）都認為彌勒菩薩是補處菩薩（bodhisattva destined to be the next Buddha）。現在佛陀已經涅槃，但圓教（Perfect Teaching）仍然存在。因此，接受佛陀方便教法的人都尊敬彌勒菩薩。彌勒菩薩是未來佛，是下一個補佛之位的大師。說到彌勒菩薩，有人說是從姓氏立名。我認為不是姓氏，恐怕是名字。為什麼呢？彌勒菩薩翻譯成漢語是慈氏（The Kind One）。過去做國王時，名叫曇摩流支（Dharmaruci）。因為慈愛養育國民，所以國民稱他為慈氏。從那時到現在，一直被稱為慈氏。他的姓是阿逸多（Ajita），翻譯成漢語是無勝。有人說阿逸多是名字。因為沒有親眼見到正文，所以不能確定。說到慈氏，經論中說明慈愛有三種不同。一是眾生緣慈（sentient-being-regarding kindness），二是法緣慈（dharma-regarding kindness），三是無緣慈（ungrounded kindness）。《大智度論》中說，眾生緣慈是取眾生之相，是有漏法（conditioned dharma）。法緣慈或者是有漏，或者是無漏（unconditioned）。無緣大慈一向是無漏。再次，四教就有四種慈氏。前三教（藏、通、別）隨順因緣，當教的道滅（path cessation）與快樂生起慈愛，就是當教的慈氏，與當教的快樂。只有圓教才能給予前三種道滅之樂，就像磁石吸引鐵一樣，就是圓教的慈氏。因為佛陀有四種，所以輔佐佛陀的補處菩薩也有四種。這四種慈氏，三種是權巧（expedient），一種是真實（real）。彌勒菩薩是娑婆世界的舊人，輔佐佛陀，多行三種權巧之教。《維摩詰經》中的維摩詰菩薩是他方世界的大士，來到這個世界游化，輔佐佛陀，多顯現一行真實之教。彈呵彌勒菩薩是爲了成就眾生，令他們進入真實之境。而且權巧和真實隨順時宜，出沒不定，法身（dharmakaya）常寂，猶如虛空，尚且不執著于真實，更何況權巧呢？只是隨順因緣利益眾生，互相扣擊，權巧和真實哪裡是固定的呢？現在佛陀再次命令彌勒菩薩，用意就在於此。彌勒菩薩以下，第二部分是推辭不堪勝任的文字，分為四部分。一是推辭不堪勝任，二是陳述不堪勝任的原因，三是正式陳述被彈呵，四是總結成不堪勝任。第一部分文字說，因為過去在兜率天宮為兜率天王（King of Tusita Heaven）宣說不退轉之行（the practice of non-retrogression），對他們沒有利益，所以被彈呵。怎麼能勝任傳達旨意去問候病情呢？所以到之行，第二部分是陳述被彈呵的原因。因為為兜率天王宣說不退轉之行。所以兜率天王到彌勒菩薩那裡。

【English Translation】 English version Four. The initial command to Maitreya (Maitreya, the future Buddha) is in two parts. First, the command to inquire about the illness; second, Maitreya's refusal, saying he is not capable. The reason for commanding Maitreya first is that the Four Teachings (four kinds of teachings) all consider Maitreya to be a Bodhisattva destined to be the next Buddha. Now that the Buddha has entered Nirvana, the Perfect Teaching (Round Teaching) still exists. Therefore, those who accept the Buddha's expedient teachings all respect Maitreya. Maitreya is the future Buddha, the next master to fill the Buddha's position. Speaking of Maitreya, some say the name is based on the surname. I think it is not a surname, but probably a name. Why? Maitreya translates into Chinese as 'Cishi' (The Kind One). In the past, when he was a king, he was named Dharmaruci. Because he lovingly nurtured the people, the people called him 'Cishi'. From then until now, he has always been called 'Cishi'. His surname is Ajita, which translates into Chinese as 'Invincible'. Some say Ajita is the name. Because I have not personally seen the original text, it cannot be determined. Speaking of 'Cishi', the sutras and treatises explain that there are three different kinds of kindness. First, sentient-being-regarding kindness; second, dharma-regarding kindness; third, ungrounded kindness. The Mahaprajnaparamita Shastra says that sentient-being-regarding kindness takes the form of sentient beings and is conditioned dharma. Dharma-regarding kindness is either conditioned or unconditioned. Ungrounded great kindness is always unconditioned. Furthermore, the Four Teachings have four kinds of 'Cishi'. The first three teachings (Tripitaka, Shared, Distinct) follow conditions, and the path cessation and happiness arising from the teachings give rise to kindness, which is the 'Cishi' of that teaching, and the happiness of that teaching. Only the Perfect Teaching can give the joy of the cessation of the previous three paths, just like a magnet attracts iron, which is the 'Cishi' of the Perfect Teaching. Because the Buddha has four kinds, the Bodhisattvas who assist the Buddha also have four kinds. These four kinds of 'Cishi', three are expedient, and one is real. Maitreya is an old person of the Saha world, assisting the Buddha, and mostly practices the three expedient teachings. Vimalakirti in the Vimalakirti Sutra is a great Bodhisattva from another world, coming to this world to wander and transform, assisting the Buddha, and mostly manifesting the one real teaching. Criticizing Maitreya is to accomplish sentient beings, causing them to enter the realm of reality. Moreover, expediency and reality follow the times, appearing and disappearing uncertainly, the Dharmakaya is always still and silent, like empty space, not even clinging to reality, let alone expediency? It is only following conditions to benefit sentient beings, mutually striking each other, where are expediency and reality fixed? Now the Buddha commands Maitreya again, the intention lies in this. Below Maitreya, the second part is the text of refusing to be capable, divided into four parts. First, refusing to be capable; second, stating the reasons for being incapable; third, formally stating being criticized; fourth, concluding as being incapable. The first part of the text says that because in the past, in the Tusita Heaven Palace, he preached the practice of non-retrogression to the King of Tusita Heaven, it was of no benefit to them, so he was criticized. How can he be competent to convey the message to inquire about the illness? Therefore, the second part is to state the reasons for being criticized. Because he preached the practice of non-retrogression to the King of Tusita Heaven. Therefore, the King of Tusita Heaven went to Maitreya.

諸天曾聞釋迦授彌勒記。當生兜率為彼天師。故預歸依時來請道。彌勒為說不退行者。彼諸天子曾聞權教大乘發心。天樂既重恐其退轉。是故為說不退之行。言不退者見理方是不退位也。住理不動能生眾善。喻之如地。因中得理有向果之義。故云行也。但四教各三即位行念。若三藏菩薩三不退者三祇行行入暖頂忍。即是不退轉地。若約數論以忍法三品分三不退。若傍成論約四念處為位不退。暖頂為行不退忍法爲念不退。若通教者從性地乃至羅漢六地齊功皆位不退。辟支佛地七地齊功。菩薩修方便即行不退。八地菩薩道觀雙流名念不退。若八地與支佛齊九地始是念不退也。若別教者十住是位不退。行向是行不退。登地三觀現前即念不退。若圓教者十信初心為位不退。中心已來為行不退。初發心住即念不退。複次十信相似三不退。初住分真三不退。前三權后一實。彌勒明識佛權實教。沒實用權為諸天說。故為所呵。問彌勒知機何故沒實用權。因被呵折。答是諸天子宜須前聞權教。故彌勒用權為砧。欲顯凈名實教之槌共成諸天子道器。故示受呵折。其中或有聞彌勒說圓不得正意。因聞呵彌勒即得入也。

時維摩下三正述被彈之事文為五。一先總定二正呵彈難破三結過勸舍四廣說真菩提相五諸天子得益。初總定云世尊授

【現代漢語翻譯】現代漢語譯本諸天曾經聽聞釋迦牟尼佛授記彌勒（Maitreya，未來佛）將生於兜率天（Tusita Heaven，欲界六天之一）併成為那裡的天人導師。因此，他們預先歸依彌勒，等待時機來請教佛法。彌勒為他們講述了關於不退行者（Avivartin，不退轉的修行者）的修行。這些天子曾經聽聞過權教大乘（Upaya Mahayana，方便法門的大乘）的發心，但因為天樂過於濃重，恐怕他們會退轉，所以彌勒為他們講述了不退轉的修行。所謂『不退』，是指見證真理才是真正的不退轉位。安住于真理而不動搖，能夠生出種種善法，這就像大地一樣。在因地證得真理，具有趨向果位的意義，所以稱為『行』。但四教（四種教法）各有三不退，即位、行、念。如果按照三藏菩薩（Tripitaka Bodhisattva，修習三藏的菩薩）的三不退來說，是指經歷三大阿僧祇劫的修行，進入暖位、頂位、忍位，這就是不退轉地。如果按照數論（Samkhya，古印度哲學流派）的觀點，以忍法的三品來劃分三不退。如果按照傍成論（Prasangika，中觀宗的一個分支）的觀點，以四念處（Four Foundations of Mindfulness）為位不退，暖位、頂位為行不退，忍法爲念不退。如果按照通教（Common Teaching）的觀點，從性地乃至阿羅漢（Arhat，聲聞乘的最高果位）的六地，功行相同，都是位不退。辟支佛地（Pratyekabuddha，緣覺乘）的七地功行相同。菩薩修習方便法門就是行不退。八地菩薩的道觀雙流，名爲念不退。如果八地與辟支佛相同，那麼九地才是念不退。如果按照別教（Distinct Teaching）的觀點，十住是位不退，行向是行不退，登地時三觀現前就是念不退。如果按照圓教（Perfect Teaching）的觀點，十信的初心為位不退，十信的中心以來為行不退，初發心住就是念不退。再次，十信是相似的三不退，初住是分真的三不退。前三是權巧方便，后一是真實。彌勒明瞭佛的權實教法，捨棄實用而用權巧方便為諸天說法，所以被呵責。有人問，彌勒明明知道根機，為什麼捨棄實用而用權巧方便？因為被呵責。回答說，這些天子應該先聽聞權教，所以彌勒用權教作為砧板，想要顯現凈名經（Vimalakirti Sutra）的實教之槌，共同成就諸天子的道器，所以示現被呵責。其中或許有人聽聞彌勒說圓教而不得正意，因為聽聞呵責彌勒，就得以入道。

當時維摩詰（Vimalakirti，一位在家菩薩）以下的三段經文，正是敘述了他被呵責的事情，分為五個部分：一是先總體的確定，二是正式的呵責、彈難、破斥，三是總結過失、勸令捨棄，四是廣泛地宣說真菩提（True Bodhi，真正的覺悟）的相狀，五是諸天子得到利益。首先總體的確定，說世尊授記。

【English Translation】 English version The devas (celestial beings) had heard that Shakyamuni Buddha had prophesied that Maitreya (the future Buddha) would be born in the Tusita Heaven (one of the six heavens of the desire realm) and become a teacher of the devas there. Therefore, they took refuge in Maitreya in advance, waiting for the opportunity to ask about the Dharma. Maitreya spoke to them about the practice of the Avivartin (non-regressing practitioners). These devas had heard of the initial aspiration of the Upaya Mahayana (expedient Mahayana), but because the heavenly music was too intense, they were afraid that they would regress. Therefore, Maitreya spoke to them about the practice of non-regression. 'Non-regression' means that seeing the truth is the true state of non-regression. Abiding in the truth without wavering can generate all kinds of good deeds, just like the earth. Attaining the truth in the causal stage has the meaning of moving towards the fruition stage, so it is called 'practice'. However, the four teachings (four types of teachings) each have three non-regressions, namely position, practice, and thought. If we talk about the three non-regressions of the Tripitaka Bodhisattva (Bodhisattva who practices the three baskets of scriptures), it refers to the practice of three great asamkhya kalpas (incalculable eons), entering the stages of warmth, peak, and forbearance, which is the non-regressing ground. If we follow the Samkhya (ancient Indian philosophical school) view, the three non-regressions are divided by the three grades of forbearance. If we follow the Prasangika (a branch of the Madhyamaka school) view, the Four Foundations of Mindfulness are the non-regressing position, the stages of warmth and peak are the non-regressing practice, and forbearance is the non-regressing thought. If we follow the Common Teaching view, from the stage of nature to the sixth ground of the Arhat (the highest fruit of the Hearer Vehicle), the merits are the same, and they are all non-regressing positions. The seventh ground of the Pratyekabuddha (Solitary Buddha Vehicle) has the same merits. Bodhisattvas who practice expedient methods are non-regressing in practice. The dual flow of the path of the eighth ground Bodhisattva is called non-regressing thought. If the eighth ground is the same as the Pratyekabuddha, then the ninth ground is the beginning of non-regressing thought. If we follow the Distinct Teaching view, the ten abodes are the non-regressing position, the direction of practice is the non-regressing practice, and the manifestation of the three contemplations upon reaching the ground is the non-regressing thought. If we follow the Perfect Teaching view, the initial aspiration of the ten faiths is the non-regressing position, the center of the ten faiths onwards is the non-regressing practice, and the initial mind of abiding is the non-regressing thought. Furthermore, the ten faiths are similar to the three non-regressions, and the initial abode is the partially true three non-regressions. The first three are expedient means, and the last one is reality. Maitreya clearly understands the Buddha's expedient and real teachings, abandoning the practical and using expedient means to speak to the devas, so he is criticized. Someone asked, 'Maitreya clearly knows the capacity, why does he abandon the practical and use expedient means?' Because he was criticized. The answer is that these devas should first hear the expedient teaching, so Maitreya uses the expedient teaching as an anvil, wanting to reveal the real teaching hammer of the Vimalakirti Sutra, to jointly accomplish the vessel of the devas, so he demonstrates being criticized. Among them, perhaps some people hear Maitreya speak of the perfect teaching and do not get the correct meaning, but because they hear the criticism of Maitreya, they are able to enter the path.

The following three sections of the Vimalakirti Sutra (a sutra about a lay bodhisattva), precisely describe the matter of his being criticized, divided into five parts: first, a general determination; second, formal criticism, challenge, and refutation; third, summarizing faults and advising to abandon them; fourth, extensively explaining the characteristics of True Bodhi (true enlightenment); and fifth, the devas receiving benefits. First, the general determination says that the World Honored One prophesied.

仁者記一生當得菩提。所以定者。將欲呵破故須先定。一生者但取當生閻浮也。大論云三生此生兜率當生閻浮。三菩提義玄文已明。但四教明得記不同。三藏教者。彌勒來生菩提樹下正習俱盡名菩提記。出小彌勒經。通教者。界內正使已除余習未盡。後身來生菩提樹下一念相應慧斷一切習盡名菩提記。出大彌勒成佛經及大品也。若別教者。彌勒法身十品無明惑滅住無垢地。余有一品及習在後生閻浮寂滅道場。示斷一品無明及習盡報身果滿常住凝然。如華嚴善才入樓觀見彌勒未來成佛之相。即其事也。圓教者彌勒法身四十一品無明已盡。住等覺地余有一品及習在。後生閻浮寂滅道場朗然大悟。一品無明及習俱盡。即是以跡表本。究竟妙覺菩提三身不縱不橫如世伊字。亦如華嚴善才入樓觀見彌勒未來成佛之相也。三權一實但彌勒法身常寂本地妙絕。豈測高下。但隨機利物輔翼釋迦紹續行化。故須記別。隨物所感有四根緣。授四種記。隨其各聞。今凈名遂其所聞一音演說隨類各解。若定彌勒受一生記即是總定四種一生。

為用下二彈呵難破文為二。一就生門二就無生門。今作通別兩解。一別解者初約生門正呵三藏菩薩。何者三藏生滅半字。故中論云爲鈍根聲聞弟子說因緣生滅相。二約無生門者即是呵衍教菩薩。衍以無

【現代漢語翻譯】現代漢語譯本：菩薩如果得到『仁者』的稱號，就意味著他將在一生之內證得菩提（Bodhi，覺悟）。之所以要先確定這一點，是因為接下來要進行呵斥和破斥，所以必須先確定。『一生』指的是當下來生於閻浮提（Jambudvipa，我們所居住的這個世界）。《大智度論》中說，有三生：此生、兜率天（Tushita Heaven，彌勒菩薩居住的天界），以及當生於閻浮提。關於三菩提的含義，在玄文中已經闡明。但四教（藏、通、別、圓四種教法）對得記的理解不同。三藏教認為，彌勒（Maitreya，未來佛）來生於菩提樹下，正使和習氣都斷盡，這叫做菩提記。出自《小彌勒經》。通教認為，在界內已經斷除了正使，但余習未盡，後身來生於菩提樹下，一念相應，以智慧斷除一切習氣，這叫做菩提記。出自《大彌勒成佛經》和《大品般若經》。別教認為，彌勒的法身（Dharmakaya，佛的法性之身）斷滅了十品無明惑，安住于無垢地，還剩最後一品無明和習氣，之後來生於閻浮提的寂滅道場，示現斷除最後一品無明和習氣，斷盡報身果滿，常住凝然。就像《華嚴經》中善財童子入樓閣，見到彌勒未來成佛之相，就是這種情況。圓教認為，彌勒的法身斷盡了四十一品無明，安住于等覺地，還剩最後一品無明和習氣，之後來生於閻浮提的寂滅道場，朗然大悟，最後一品無明和習氣都斷盡，這是以跡象來表明根本，究竟妙覺菩提，三身不縱不橫，就像世間的伊字。也像《華嚴經》中善財童子入樓閣，見到彌勒未來成佛之相。三權一實，只是彌勒的法身常寂，本地妙絕，難以測度其高下。只是隨機利物，輔佐釋迦（Sakyamuni，釋迦摩尼佛），紹續行化，所以需要記別。隨眾生所感，有四種根緣，授予四種記。隨他們各自所聞，現在維摩詰（Vimalakirti，維摩詰菩薩）順應他們所聞，以一音演說，隨各類眾生各自理解。如果確定彌勒接受一生記，就是總定了四種一生。接下來，用下面的兩段文字來彈呵難以破斥的觀點，分為兩方面：一是就生門，二是就無生門。現在作通別兩種解釋。一是別解，首先就生門來呵斥三藏菩薩。為什麼呢？因為三藏教是生滅半字教。所以《中論》中說，這是為鈍根聲聞弟子說因緣生滅相。二是就無生門來說，就是呵斥衍教菩薩。衍教以無

【English Translation】 English version: If a Bodhisattva receives the title of 'Benevolent One', it means that he will attain Bodhi (Enlightenment) within one lifetime. The reason for determining this first is because the following will involve criticism and refutation, so it must be determined first. 'One lifetime' refers to the immediate future life in Jambudvipa (the world we live in). The Mahaprajnaparamita Shastra says that there are three lifetimes: this life, Tushita Heaven (the heaven where Maitreya Bodhisattva resides), and the future life in Jambudvipa. The meaning of the three Bodhis is already explained in the commentary. However, the four teachings (Tripitaka, Common, Distinct, and Perfect) have different understandings of receiving prediction. The Tripitaka teaching believes that Maitreya (the future Buddha) will come to life under the Bodhi tree, and both the correct causes and habits will be completely eradicated, which is called Bodhi prediction. This is from the Small Maitreya Sutra. The Common teaching believes that within the realm, the correct causes have been eliminated, but the remaining habits have not been exhausted. In the future life, he will come to life under the Bodhi tree, and with one thought in accordance, he will use wisdom to eradicate all habits, which is called Bodhi prediction. This is from the Great Maitreya Buddha Attainment Sutra and the Great Perfection of Wisdom Sutra. The Distinct teaching believes that Maitreya's Dharmakaya (the Dharma body of the Buddha) has eradicated the ten grades of ignorance and delusion, and abides in the stainless ground. There is still one grade of ignorance and habits remaining. Afterwards, he will come to life in the tranquil and extinct Bodhimanda of Jambudvipa, demonstrating the eradication of the last grade of ignorance and habits, exhausting the reward body and fulfilling the fruit, and constantly abiding in stillness. Just like in the Avatamsaka Sutra, Sudhana entered the pavilion and saw the future Buddha form of Maitreya, which is the case. The Perfect teaching believes that Maitreya's Dharmakaya has eradicated the forty-one grades of ignorance, and abides in the Equal Enlightenment ground. There is still one grade of ignorance and habits remaining. Afterwards, he will come to life in the tranquil and extinct Bodhimanda of Jambudvipa, with clear and great enlightenment, and the last grade of ignorance and habits will be completely eradicated. This is using the traces to show the root, the ultimate wonderful enlightenment of Bodhi, the three bodies are neither vertical nor horizontal, just like the worldly 'I' character. It is also like in the Avatamsaka Sutra, Sudhana entered the pavilion and saw the future Buddha form of Maitreya. The three provisional and one real, only Maitreya's Dharmakaya is constantly tranquil, the original ground is wonderfully absolute, and it is difficult to measure its height. It is only to benefit beings according to their potential, assisting Sakyamuni (Sakyamuni Buddha), continuing the practice and transformation, so it is necessary to distinguish the predictions. According to the feelings of sentient beings, there are four kinds of roots and conditions, and four kinds of predictions are given. According to what they have each heard, now Vimalakirti (Vimalakirti Bodhisattva) follows what they have heard, and speaks with one sound, and each kind of sentient being understands it differently. If it is determined that Maitreya receives the prediction of one lifetime, it is a general determination of the four kinds of one lifetime. Next, use the following two paragraphs to criticize the difficult-to-refute views, divided into two aspects: one is on the gate of birth, and the other is on the gate of non-birth. Now make two kinds of explanations, general and specific. One is the specific explanation, first criticizing the Tripitaka Bodhisattva on the gate of birth. Why? Because the Tripitaka teaching is the teaching of birth and death, the half-word teaching. Therefore, the Madhyamaka Shastra says that this is to explain the characteristics of the arising and ceasing of conditions for the disciples of dull-rooted Sravakas. The second is on the gate of non-birth, which is to criticize the Derivative teaching Bodhisattvas. The Derivative teaching takes non-

生滅為滿字教門。故中論云佛為利根菩薩說因緣不生滅相。所以約無生呵者。呵大乘中通別菩薩。及呵圓教生語見順道愛等過。二通解者通呵四教菩薩皆有生無生也。三藏生者即是生也。通教生者。會入偏真即是諸法不生般若生亦是不生生。別教緣修中道智慧亦是不生生也。圓教真修生亦是不生生。或有失意亦須破也。四教皆無生者三藏雖未斷惑豈不知有真諦之理。望果行因因是生果是無生。通教因是界內理無生。果是界內事理無生。別教因是界內外理無生。果是界外事理無生。圓教無生一往同別。但真緣智斷制立有異。四教菩薩各望果行因。欲悕記別者當分生與無生皆被呵也。雖作兩釋望此品意別釋為正。今就別中先約三藏生門偏呵難破。即為三。先約三世定二難破三引證。初文者若毗曇人三世是有。過去雖去善法不滅得繩所繫。未來雖未有時至則起。現在善法成就在心。故皆是有。曇無德人則約二世無。過去實法善滅故無。但有假名得報不失。未來未有故無。現在善法成就在心故是有也。二家雖明二世三世有無而皆有三相。數人明一時三相。成論明異時三相。一時者生即住滅。異時者生時非住時住時非滅時。為此義故前定三世。

若過至無住二正破三世得記。若過去生過去生已滅者身之與善二俱滅謝。已滅

【現代漢語翻譯】現代漢語譯本：『生滅』是滿字教門（指權教，不究竟的教法）。所以《中論》說，佛為利根菩薩說因緣不生滅相。因此，用『無生』來呵斥的原因是：呵斥大乘中通教、別教的菩薩，以及呵斥圓教中執著于言語、見解，順著（生死）道，貪愛等過失。第二種通途的解釋是，普遍呵斥四教的菩薩，他們都有『生』和『無生』的執著。三藏教的『生』，就是指生滅法。通教的『生』，會歸於偏真涅槃，即是諸法不生；般若智慧生起，也是不生之生。別教修習中道智慧，也是不生之生。圓教的真修，生起也是不生之生。或者有失誤之處，也需要破除。四教都講『無生』，三藏教雖然沒有斷惑，難道不知道有真諦之理嗎？從果位來看待因地的修行，因是生，果是無生。通教的因是界內的理無生，果是界內的事理無生。別教的因是界內外理無生，果是界外事理無生。圓教的無生，表面上與別教相似，但在真、緣、智、斷的建立上有差異。四教菩薩各自期望果位，而進行因地修行。想要希求記別（佛的授記），那麼區分生與無生，都會被呵斥。雖然作了兩種解釋，但考慮到此品的意義，別教的解釋更為恰當。現在就別教中，先從三藏教的生門入手，著重呵斥難以破除的執著，分為三個部分：先從三世（過去、現在、未來）的確定入手，其次破除三世，最後引經作證。首先是關於三世的論述：如果毗曇宗的人認為三世是有，過去雖然已經過去，但善法不會滅失，被『繩』所繫縛（指業力）。未來雖然還沒有到來，但時機成熟就會生起。現在的善法成就於心中，所以都是『有』。曇無德宗的人則認為只有二世是『無』。過去的實法善已經滅失，所以是『無』，但有假名，得到果報不會喪失。未來還沒有到來，所以是『無』。現在的善法成就於心中，所以是『有』。這兩家雖然闡明了二世、三世的有無，但都有三相（生、住、滅）。數論師認為一時有三相，成實論師認為異時有三相。一時是指生即是住，住即是滅。異時是指生的時候不是住的時候，住的時候不是滅的時候。爲了這個緣故，前面先確定三世。如果過去已經到了無住的階段，那麼就正式破斥三世的得記。如果過去生已經滅了，那麼身體和善法都應該滅謝。已經滅了

【English Translation】 English version: 『Birth and extinction』 are the teachings of the 『full word』 (referring to provisional teachings, not ultimate). Therefore, the Madhyamaka-karika says that the Buddha spoke of the aspect of non-birth and non-extinction of dependent origination for bodhisattvas of sharp faculties. Therefore, the reason for rebuking with 『non-birth』 is to rebuke the Tongjiao (Common Teaching) and Biejiao (Distinct Teaching) bodhisattvas in the Mahayana, as well as to rebuke the faults of clinging to words and views, following the path (of samsara), and craving in the Yuanjiao (Perfect Teaching). The second, general explanation is to universally rebuke the bodhisattvas of the Four Teachings, as they all have attachments to 『birth』 and 『non-birth』. The 『birth』 of the Sanzangjiao (Tripitaka Teaching) refers to birth and extinction. The 『birth』 of the Tongjiao converges into the partial truth of nirvana, which is the non-birth of all dharmas; the arising of Prajna (wisdom) is also the birth of non-birth. The Biejiao's cultivation of the Middle Way wisdom is also the birth of non-birth. The Yuanjiao's true cultivation, the arising is also the birth of non-birth. Or if there are errors, they also need to be refuted. All Four Teachings speak of 『non-birth』. Although the Sanzangjiao has not severed delusions, does it not know the principle of true reality? Looking at the practice of the cause from the perspective of the fruit, the cause is birth, and the fruit is non-birth. The cause of the Tongjiao is the non-birth of principle within the realm, and the fruit is the non-birth of phenomena and principle within the realm. The cause of the Biejiao is the non-birth of principle within and beyond the realm, and the fruit is the non-birth of phenomena and principle beyond the realm. The non-birth of the Yuanjiao is superficially similar to the Biejiao, but there are differences in the establishment of truth, conditions, wisdom, and severance. The bodhisattvas of the Four Teachings each aspire to the fruit and practice the cause. Those who wish to seek prediction (Buddha's prediction) will be rebuked for distinguishing between birth and non-birth. Although two explanations have been made, considering the meaning of this chapter, the Biejiao explanation is more appropriate. Now, starting from the Sanzangjiao's gate of birth within the Biejiao, the emphasis is on rebuking the difficult-to-break attachments, divided into three parts: first, starting from the determination of the three times (past, present, future), second, refuting the three times, and finally, quoting scriptures as proof. First is the discussion about the three times: If the Sarvastivadins believe that the three times exist, although the past has passed, good dharmas will not be lost, bound by the 『rope』 (referring to karma). Although the future has not yet arrived, it will arise when the time is ripe. The present good dharmas are accomplished in the mind, so they are all 『existent』. The Sautrantikas believe that only two times are 『non-existent』. The past real dharma has been extinguished, so it is 『non-existent』, but there is a nominal existence, and the retribution will not be lost. The future has not yet arrived, so it is 『non-existent』. The present good dharmas are accomplished in the mind, so they are 『existent』. Although these two schools clarify the existence and non-existence of the two times and three times, they all have three marks (birth, abiding, extinction). The Samkhya school believes that there are three marks at one time, and the Satyasiddhi school believes that there are three marks at different times. One time means that birth is abiding, and abiding is extinction. Different times mean that the time of birth is not the time of abiding, and the time of abiding is not the time of extinction. For this reason, the three times are determined first. If the past has reached the stage of non-abiding, then the prediction of the three times is formally refuted. If the past birth has been extinguished, then the body and good dharmas should both be extinguished. Already extinguished

之法無身無善何得受記。若約現在取過去善受未來記者。何不於過去授記。而現在記耶。若未來生未來生未至者。未來之善未有。若未來已有者應名已來不名未來。若未有則無身無善。何得約未來而授記也。若約未來未來未有得現在記者眾生亦爾。應授記。若現在生。現在生無住者。現在意善隨心而生。心念滅善亦隨滅。滅識不至未來何得用現在善受未來記。此破三世有也。若無過未何得用過去世善受記。若言現在是有得約現在受記者。現在無住生而即滅尚不能自住。何得善至未來而約現在受未來記。複次三世皆空。尚無三世何得約三世受記。空無受記。而計有者即是顛倒。顛倒得記者一切眾生悉皆顛倒。亦應與記此破三世無也。

如佛至亦滅三引佛語為證。正證現在無住不得受未來一生之記。何者彌勒未愜。若過未皆無。不得約過未身受菩提記者。今佛約現在身授未來記。何得言現在無住不得受未來記。所以引佛所說亦生亦老亦滅為證者。破彌勒計一期執現在停住。故約此身破受未來記。亦生等者若依薩婆多三相同時生即有滅。雖有一期理而求之無暫停住。何得約現受未來記。問三相四相不說有老。今何得言佛說亦老。答四相有異。老即是異。所以引老不引住者。為彌勒執佛所說三相四相中有住相。約此住相

【現代漢語翻譯】現代漢語譯本：如果說諸法的自性既沒有形體，也沒有善行，那麼如何能夠被授予成佛的預記呢？如果按照現在的行為，來取過去所做的善行，從而接受對未來的授記，為什麼不在過去的時候就授記，而要在現在授記呢？如果說未來所生的事物，未來生還沒有到來，那麼未來的善行也就不存在。如果說未來已經存在，那麼應該稱之為『已來』，而不是『未來』。如果未來之善還不存在，那麼就沒有形體，也沒有善行，又怎麼能憑藉未來而授記呢？如果憑藉未來，而未來還沒有到來，卻得到現在的授記，那麼一切眾生也都可以這樣，都應該被授記。如果說現在所生，而現在生是無常不住的，那麼現在的意念之善隨著心念而生起，心念滅，善行也隨之滅亡。滅亡的意識不能到達未來，又怎麼能用現在的善行來接受未來的授記呢？這破斥了三世實有的觀點。如果沒有過去和未來，又怎麼能用過去世的善行來授記呢？如果說現在是實有的，可以憑藉現在來接受授記，但是現在是無常不住的，生起后立即滅亡，尚且不能自己停留，又怎麼能讓善行到達未來，而憑藉現在接受未來的授記呢？再者，三世皆是空性的，根本沒有三世的存在，又怎麼能憑藉三世來授記呢？空性之中沒有授記，卻認為有授記，這就是顛倒。如果顛倒之人可以得到授記，那麼一切眾生都是顛倒的，也都應該被授記。這破斥了三世皆無的觀點。

如同佛陀的生起也終將滅去，三次引用佛陀的話語作為證據，正是爲了證明現在是無常不住的，不能接受未來一生的授記。為什麼呢？因為彌勒（Maitreya，未來佛）還沒有證悟。如果過去和未來都不存在，就不能憑藉過去和未來的身體接受菩提（Bodhi，覺悟）的授記。現在佛陀憑藉現在的身體授予未來的授記，怎麼能說現在是無常不住的，不能接受未來的授記呢？之所以引用佛陀所說的『亦生亦老亦滅』作為證據，是爲了破斥彌勒（Maitreya，未來佛）認為一期生命是執著于現在的停住。所以憑藉這個身體來破斥接受未來授記的觀點。『亦生』等等，如果按照薩婆多（Sarvastivada，一切有部）的觀點，三相是同時生起的，生起的同時就有滅亡。雖然有一期生命的道理，但是仔細探求，沒有絲毫的停住。又怎麼能憑藉現在接受未來的授記呢？有人問，三相和四相沒有說有『老』，現在怎麼能說佛陀說了『亦老』呢？回答說，四相有差別，『老』就是『異』。之所以引用『老』而不引用『住』，是因為彌勒（Maitreya，未來佛）執著于佛陀所說的三相和四相中有『住』相，憑藉這個『住』相。

【English Translation】 English version: If the nature of dharmas (Dharmas, teachings or phenomena) has neither form nor goodness, how can one receive a prediction of Buddhahood? If one takes past good deeds based on present actions to receive a future prediction, why not give the prediction in the past instead of now? If future births have not yet arrived, then future good deeds do not exist. If the future already exists, it should be called 'already arrived' instead of 'future.' If it does not yet exist, then there is no form and no goodness, so how can one receive a prediction based on the future? If one receives a present prediction based on the future, which has not yet arrived, then all sentient beings should also be able to receive predictions. If one says that the present arises, but the present is impermanent and does not abide, then present good intentions arise with the mind, and when the mind ceases, the good deeds also cease. The extinguished consciousness does not reach the future, so how can one use present good deeds to receive a future prediction? This refutes the view that the three times (past, present, and future) are real.

If there is no past or future, how can one receive a prediction based on past good deeds? If one says that the present is real and one can receive a prediction based on the present, but the present is impermanent, arising and immediately ceasing, unable to even abide by itself, how can good deeds reach the future and one receive a future prediction based on the present? Furthermore, the three times are all empty; there is fundamentally no existence of the three times, so how can one receive a prediction based on the three times? There is no prediction in emptiness, but to think there is is delusion. If deluded people can receive predictions, then all sentient beings are deluded and should also receive predictions. This refutes the view that the three times are non-existent.

Just as the Buddha's arising will eventually cease, quoting the Buddha's words three times as evidence is precisely to prove that the present is impermanent and cannot receive a prediction of future Buddhahood. Why? Because Maitreya (Maitreya, the future Buddha) has not yet attained enlightenment. If the past and future do not exist, one cannot receive a prediction of Bodhi (Bodhi, enlightenment) based on the past and future body. Now the Buddha gives a future prediction based on the present body, so how can one say that the present is impermanent and cannot receive a future prediction? The reason for quoting the Buddha's words 'arising, aging, and ceasing' as evidence is to refute Maitreya's (Maitreya, the future Buddha) view that a lifetime is clinging to the present moment. Therefore, using this body to refute the view of receiving a future prediction. 'Arising,' etc., if according to Sarvastivada (Sarvastivada, the doctrine that 'everything exists'), the three characteristics arise simultaneously, and there is cessation at the same time as arising. Although there is the principle of a lifetime, upon careful examination, there is no moment of stopping. How can one receive a future prediction based on the present? Someone asks, the three and four characteristics do not mention 'aging,' so how can one say that the Buddha said 'aging'? The answer is that the four characteristics are different, and 'aging' is 'change.' The reason for quoting 'aging' and not 'abiding' is because Maitreya (Maitreya, the future Buddha) clings to the 'abiding' characteristic in the three and four characteristics spoken by the Buddha, relying on this 'abiding' characteristic.

現在得記。凈名還引佛語。三相中但有老無住。以證現在無住不得約現在受未來記。仁者不受即違佛語。但現在雖有異時三相迅速。雖云有住佛說亦老。若住即老即變異相。無定住相何得約此受未來記。有師謂凈名用空破受記此義乖宗。尋此經文還用三藏生滅教。破何當用空。

若以無生下二無生門。所以約此門者即是呵取衍門通別及圓。失意慕果行因求無生記。令心妄動障入正道。何者三教皆見無生受記。如首楞嚴說有四記。一未發心記二密為記三現前記四見無生記。三藏伏結無無生記但得前三。未發心記者雖是具縛或是二乘方便。三藏大乘根性雖未能發而與記也。如佛祇洹林邊為鴿雀授記。若密記者假名菩薩及伏忍干慧地菩薩多用密記。若順忍性地菩薩皆現前記。問何故密記。答有菩薩心行未熟若聞授記心則放逸。不得現前受記。衍中三教悉斷結入位有無生記。前三非真后見無生是真受記。何者三未見理未得自在。自利利人未得成立。若見無生雖處生死縱任自在自利利他。其功不退故此三記是真受記。三教菩薩心祈此記故呵彌勒寄破此三。文為二。一約無生理破二約無生行破。初文者三教無生不同。通教止詮偏真無生。別圓詮中。二無生理玄義具明。但三教記位一往是同。而義有殊不可混濫。三教四種記位

【現代漢語翻譯】現代漢語譯本：現在需要記住的是，《維摩詰經》（Vimalakirti Sutra）還引用了佛陀的話，說『三相』（three characteristics of existence）中只有『老』（aging）而沒有『住』（abiding），以此來證明現在沒有『住』，所以不能依據現在來接受未來的授記（vyakarana，預言）。如果仁者不接受這種說法，就違背了佛陀的教誨。雖然現在有異時三相迅速變化，即使說有『住』，佛陀也說是『老』。如果『住』即是『老』，即是變異之相，沒有恒定的『住』相，怎麼能依據這個來接受未來的授記呢？有法師認為《維摩詰經》用『空』（emptiness）來破斥授記，這種理解不符合經文的宗旨。仔細研究這段經文，實際上還是使用了三藏（Tripitaka）的生滅教義（teaching of arising and ceasing）來破斥，為什麼要用『空』呢？如果用下面的二無生門（two gates of non-arising）來說明，之所以依據這個門，就是爲了呵斥那些取用權乘（yana，vehicle）之門，包括通教（shared teaching）、別教（distinct teaching）和圓教（perfect teaching），他們迷失了本意，羨慕結果而行因，追求無生授記，導致心妄動，障礙進入正道。為什麼這麼說呢？因為三教（three teachings）都見無生而受記。如《首楞嚴經》（Surangama Sutra）所說，有四種授記：一、未發心記（prediction before aspiration）；二、密為記（secret prediction）；三、現前記（present prediction）；四、見無生記（prediction upon seeing non-arising）。三藏（Tripitaka）的修行者降伏煩惱，沒有無生記，只能得到前三種。未發心記，雖然是具縛凡夫（bound by afflictions），或者是二乘（two vehicles）的方便，三藏大乘根性雖然未能發起菩提心，也給予授記。例如佛陀在祇洹林（Jetavana）邊為鴿子麻雀授記。如果密記者，假名菩薩（bodhisattva，enlightenment being）以及伏忍干慧地菩薩（bodhisattvas in the stage of subduing endurance and dry wisdom）多用密記。如果順忍性地菩薩（bodhisattvas in the stage of compliant endurance and nature）都現前記。問：為什麼有密記？答：因為有菩薩心行未成熟，如果聽到授記，心就會放逸，所以不能現前受記。權乘（yana，vehicle）中的三教（three teachings）都斷結入位，有無生記。前三種不是真正的，后見無生才是真正的授記。為什麼這麼說呢？因為前三種未見真理，未得自在，自利利人未得成立。如果見無生，即使身處生死，也能縱任自在，自利利他，其功德不會退轉，所以這三種記是真正的授記。三教菩薩心祈求這種授記，所以呵斥彌勒（Maitreya，the future Buddha），寄託破斥這三種。文分為二：一、約無生理破（refuting based on the principle of non-arising）；二、約無生行破（refuting based on the practice of non-arising）。初文者，三教無生不同。通教（shared teaching）只詮釋偏真無生（non-arising of biased truth），別教（distinct teaching）和圓教（perfect teaching）詮釋中道無生（non-arising of the middle way），二無生理在玄義中已經詳細說明。但是三教記位表面上是相同的，而意義上有區別，不可混淆。三教四種記位。

【English Translation】 English version: Now it must be remembered that the Vimalakirti Sutra also quotes the Buddha's words, saying that among the 'three characteristics' (trilaksana) there is only 'aging' (old age) and no 'abiding' (sthita), to prove that there is no 'abiding' in the present, so one cannot rely on the present to receive future prediction (vyakarana). If the wise ones do not accept this statement, they are violating the Buddha's teachings. Although the present has the rapid changes of the three characteristics at different times, even if it is said that there is 'abiding', the Buddha also says it is 'aging'. If 'abiding' is 'aging', it is the characteristic of change, without a constant characteristic of 'abiding', how can one rely on this to receive future prediction? Some teachers believe that the Vimalakirti Sutra uses 'emptiness' (sunyata) to refute prediction, but this understanding does not conform to the sutra's purpose. Upon careful study of this passage, it actually still uses the Tripitaka's teaching of arising and ceasing to refute, so why use 'emptiness'? If we use the following two gates of non-arising to explain, the reason for relying on this gate is to rebuke those who take the expedient vehicle (yana), including the shared teaching (common teaching), distinct teaching (separate teaching), and perfect teaching, they have lost their original intention, admiring the result while practicing the cause, pursuing prediction of non-arising, leading to mental agitation and hindering entry into the right path. Why is this so? Because the three teachings all see non-arising and receive prediction. As the Surangama Sutra says, there are four types of prediction: 1. Prediction before aspiration; 2. Secret prediction; 3. Present prediction; 4. Prediction upon seeing non-arising. Practitioners of the Tripitaka subdue afflictions and do not have prediction of non-arising, they can only obtain the first three. Prediction before aspiration, although they are ordinary beings bound by afflictions, or the expedient of the two vehicles, the Tripitaka Mahayana nature, although they have not yet aroused the Bodhi mind, are also given prediction. For example, the Buddha gave prediction to pigeons and sparrows near Jetavana. If it is a secret prediction, false name Bodhisattvas and Bodhisattvas in the stage of subduing endurance and dry wisdom mostly use secret prediction. If Bodhisattvas in the stage of compliant endurance and nature all have present prediction. Question: Why is there secret prediction? Answer: Because some Bodhisattvas' minds and practices are not yet mature, if they hear the prediction, their minds will become lax, so they cannot receive present prediction. The three teachings in the expedient vehicle all cut off afflictions and enter the position, and have prediction of non-arising. The first three are not real, and seeing non-arising is the real prediction. Why is this so? Because the first three have not seen the truth, have not attained freedom, and self-benefit and benefiting others have not been established. If one sees non-arising, even if one is in samsara, one can be free and at ease, benefiting oneself and benefiting others, and one's merits will not regress, so these three predictions are the real predictions. Bodhisattvas of the three teachings pray for this prediction, so they rebuke Maitreya, entrusting the refutation of these three. The text is divided into two: 1. Refuting based on the principle of non-arising; 2. Refuting based on the practice of non-arising. The first text, the non-arising of the three teachings is different. The shared teaching only explains the non-arising of biased truth, while the distinct teaching and the perfect teaching explain the non-arising of the middle way, and the principle of two non-arising has been explained in detail in the profound meaning. However, the prediction positions of the three teachings are the same on the surface, but there are differences in meaning and cannot be confused. The four prediction positions of the three teachings.

者。三教未發心記雖是具縛而有當教大乘根性。或是二乘方便雖未發心而與記也。三教假名菩薩外凡伏忍多為密記。或現前記也。三教內凡菩薩皆得現前記也。此三種記皆非決定。通教若入八人見地無生記也。大品雲鬚陀洹若智若斷是菩薩無生法忍。即見偏真無生記位。何者見諦所斷八十八盡入無漏道流。即是見地名歡喜地。若進觀無生斷思惟惑。修深禪定遊戲神通。自行化他成就眾生凈佛國土。若眾生三乘根熟即八相成道。故佛于通教大乘為授菩提記也。二別教初歡喜地即是見真無生受記。所以然者登地發真初見正道。即見圓真無生之理即斷界外一品無明。別見惑盡。此之智斷是無生記位。若授應佛八相之記一往似同通教。但以跡表本記得常住佛果為異。今類通教明須陀洹見偏真理斷界內見。若智若斷名菩薩無生。今別教見圓真斷界內外見。若智若斷名別教無生。是則心心寂滅自然流入薩婆若海。法身自行應身化他必成常住佛果。是故登地得真無生佛為授記。是決定記。三圓教無生記者初發心住受記。即是圓真無生受記。何者初發心住即別教歡喜地齊。但教門明斷惑如剝䓗切䓗之異。諸師不得此意多疑此語。尋諸經論多有此義。得意用之玄義具說。是則初發心住。若智若斷是圓教菩薩無生法忍。即是圓教無生記也。

【現代漢語翻譯】現代漢語譯本：第三種，三教（指藏教、通教、別教）中，尚未發菩提心的菩薩，雖然仍是被煩惱束縛的凡夫，但具有通教或別教大乘的根性，或者是有二乘的方便智慧，雖然尚未真正發菩提心，但也可能被授記。三教中的假名菩薩，也就是外凡位和伏忍位的菩薩，大多是被秘密授記，或者是在未來會被授記。三教中的內凡菩薩，都能得到現前授記。這三種授記都不是決定的。通教如果進入八人見地，就能得到無生忍的授記。《大品般若經》說，須陀洹（Srotapanna，入流果）的智慧和斷惑，就是菩薩的無生法忍，也就是證見偏真之理，得到無生忍的授記。什麼是見諦所斷的八十八使煩惱斷盡，進入無漏道流呢？這就是見地，也叫做歡喜地。如果進一步觀無生之理，斷除思惟惑，修習甚深禪定，遊戲神通，自行化他，成就眾生，清凈佛國土，如果眾生的三乘根性成熟，就能示現八相成道。所以佛在通教大乘中，會為他們授菩提記。別教的初歡喜地，就是見真無生而受記。之所以這樣說，是因為登地菩薩初發真見，初見正道，就能見到圓真無生的道理，斷除界外一品無明，別教的見惑斷盡。這種智慧和斷惑，就是無生記位。如果授與應化佛八相成道的記別，表面上似乎與通教相同，但不同之處在於，別教是以示現應化之跡，來表明其本證的常住佛果。現在比照通教來說明，須陀洹見偏真之理，斷界內見惑，這種智慧和斷惑，叫做菩薩無生。現在別教見圓真之理，斷界內外見惑，這種智慧和斷惑，叫做別教無生。這樣，心心寂滅，自然流入薩婆若（Sarvajna，一切智）海，法身自行，應身化他，必定成就常住佛果。所以登地菩薩得到真無生忍，佛為他們授記，這是決定記。圓教的無生記者，在初發心住時就受記，這就是圓真無生受記。為什麼這樣說呢？因為初發心住的菩薩，就與別教歡喜地齊等。只是在教門上，說明斷惑的方式如同剝蔥和切蔥的差異。很多法師不理解這個意思，所以對此話有很多疑問。查閱各種經論，有很多地方都說明了這個道理。領會其意後加以運用，在《玄義》中都有詳細的說明。這樣，初發心住的菩薩，其智慧和斷惑就是圓教菩薩的無生法忍，也就是圓教的無生記。

【English Translation】 English version: Third, in the Three Teachings (Tripitaka Teaching, Connecting Teaching, and Differentiated Teaching), Bodhisattvas who have not yet generated the aspiration for enlightenment, although still bound by afflictions, possess the root nature of the Great Vehicle in the Connecting or Differentiated Teaching, or have the expedient wisdom of the Two Vehicles. Although they have not truly generated the aspiration for enlightenment, they may still receive a prediction. Bodhisattvas in the Three Teachings who are in the stage of nominal Bodhisattvas, that is, those in the outer ordinary stage and the stage of subduing endurance, are mostly given secret predictions, or predictions that will occur in the future. Bodhisattvas in the inner ordinary stage of the Three Teachings all receive present predictions. These three types of predictions are not definitive. If one enters the stage of the Eight Persons' Vision in the Connecting Teaching, one receives the prediction of non-arising. The Mahaprajnaparamita Sutra says that the wisdom and severance of a Srotapanna (stream-enterer) are the Bodhisattva's forbearance of non-arising, which is the realization of the partial truth and the attainment of the prediction of non-arising. What is meant by the exhaustion of the eighty-eight categories of afflictions severed by the vision of truth, entering the stream of the unconditioned path? This is the stage of vision, also called the Joyful Ground. If one further contemplates the principle of non-arising, severs the afflictions of thought, cultivates deep meditative concentration, plays with supernatural powers, benefits oneself and others, accomplishes sentient beings, and purifies Buddha lands, and if the three vehicles' roots of sentient beings are mature, they can manifest the eight stages of enlightenment. Therefore, the Buddha bestows the prediction of enlightenment in the Great Vehicle of the Connecting Teaching. The Initial Joyful Ground of the Differentiated Teaching is the reception of the prediction of non-arising upon seeing the truth. The reason for this is that when a Bodhisattva ascends to the ground and initially generates true vision, initially sees the right path, they can see the principle of complete truth and non-arising, severing one grade of ignorance beyond the realms, and exhausting the afflictions of vision in the Differentiated Teaching. This wisdom and severance is the position of the prediction of non-arising. If the prediction of the eight stages of enlightenment of the manifested Buddha is bestowed, it seems superficially similar to the Connecting Teaching, but the difference lies in the fact that the Differentiated Teaching uses the manifestation of traces to indicate the originally realized permanent Buddha fruit. Now, comparing it to the Connecting Teaching, the Srotapanna sees the principle of partial truth and severs the afflictions of vision within the realms. This wisdom and severance is called the Bodhisattva's non-arising. Now, the Differentiated Teaching sees the principle of complete truth and severs the afflictions of vision within and beyond the realms. This wisdom and severance is called the non-arising of the Differentiated Teaching. In this way, mind after mind becomes still and naturally flows into the ocean of Sarvajna (all-knowing wisdom), the Dharma body benefits itself, the manifested body benefits others, and the permanent Buddha fruit will surely be accomplished. Therefore, when a Bodhisattva ascends to the ground and attains true non-arising, the Buddha bestows a prediction, which is a definitive prediction. The prediction of non-arising in the Perfect Teaching is received at the stage of Initial Aspiration Dwelling, which is the reception of the prediction of complete truth and non-arising. Why is this so? Because the Bodhisattva in the Initial Aspiration Dwelling is equal to the Joyful Ground of the Differentiated Teaching. It is only in the teaching that the methods of severing afflictions are described as different, like peeling an onion and cutting an onion. Many Dharma masters do not understand this meaning, so they have many doubts about this statement. Examining various sutras and treatises, there are many places that explain this principle. After understanding its meaning, apply it, and it is explained in detail in the Profound Meaning. In this way, the wisdom and severance of the Bodhisattva in the Initial Aspiration Dwelling is the forbearance of non-arising of the Bodhisattva in the Perfect Teaching, which is the prediction of non-arising of the Perfect Teaching.

但稟三教未得無生。內心悕望謬構攀緣求者皆失。圓雖不錯憶想心起。如動水渾珠。為此等過故寄呵彌勒。所以寄呵者彌勒位居三教補處將窮三教無生之源。諸求三教初心雖知此位各未得入。若彈呵彌勒三教補處菩提記者即是大士約三教之理難核。彌勒尚無受記。諸新學三教菩薩心祈無生望得真記者。豈不覺悟各息悕望。若通別菩薩息無生求即可轉入圓無生記位。若圓菩薩知無生位無受記者。亦不起心求無生記。則心水澄清珠相自現。複次通教住見地。彌勒後心被彈則內心破折。乃轉入圓無生記位。別教初地同圓初住。不預所彈。若三十心見彌勒約理被彈。此心若舍可轉入圓初住受記。若圓教初發心及五品弟子起心悕望入真無生受記之位。心水動濁不能得入六根清凈。今聞大士呵彌勒。無生將窮尚約理被彈無受記義。況復初心五品而望無生。即憶想心滅。若清凈心常一即發相似入十信位。若得意根清凈如法華云。雖未得無漏智慧而其意根清凈如此。是則十方無數佛百福莊嚴相。為眾生說法悉聞能受持。既無忘謬豈有憶想悕求粗障起也。十信尚爾況發心住而須彈彌勒者有所寄意。

若以無生得受記者。無生即是正位。此正就無生理破彌勒者理中無記。何者受記本約智斷滿足。故智論云菩提者是滿足稱。理非生滅即

【現代漢語翻譯】現代漢語譯本：但是稟承三教（儒釋道）的修行者，如果未能證得無生之境，內心便會產生虛妄的期望，錯誤地攀緣外求，這樣反而會失去（證得無生之境的）機會。即使是圓教的修行，雖然其理不錯，但如果憶想心生起，就如同動盪的水使寶珠渾濁一般，難以顯現其光芒。正是因為這些過失，所以才要借呵斥彌勒（菩薩）來警醒世人。之所以要借呵斥彌勒（菩薩），是因為彌勒（菩薩）位居三教補處（指彌勒菩薩是未來佛，將接替釋迦牟尼佛的位置），即將窮盡三教無生之源。那些追求三教的初學者，雖然知道這個位置，但各自都未能證入。如果彈呵彌勒（菩薩）這位三教補處的菩提記者，那是因為這位大士所證的三教之理難以衡量。彌勒（菩薩）尚且沒有得到（無生）受記，那些新學三教的菩薩如果內心祈求無生，希望得到真正的（無生）受記，豈不應該覺悟，各自停止這種虛妄的期望？如果通教和別教的菩薩停止對無生的追求，就可以轉入圓教的無生記位。如果圓教的菩薩知道無生之位沒有受記者，也不會生起求無生記的心。這樣，心水自然澄清，寶珠的相狀自然顯現。進一步說，通教的菩薩住在見地（指對真理的見解），如果彌勒（菩薩）的後心被彈呵，那麼內心就會破折，從而轉入圓教的無生記位。別教的初地菩薩，等同於圓教的初住菩薩，不受這種彈呵的影響。如果是三十心的菩薩，從理上來說彌勒（菩薩）被彈呵，如果捨棄這種心，就可以轉入圓教的初住受記。如果圓教的初發心菩薩以及五品弟子，生起期望進入真正的無生受記之位的心，那麼心水就會動盪渾濁，無法進入六根清凈之境。如今聽到大士呵斥彌勒（菩薩），（彌勒菩薩）無生將窮，尚且從理上被彈呵，沒有受記的意義，更何況是初發心的五品弟子，卻期望無生呢？這正是憶想心滅。如果清凈心常一，就能發起相似的智慧，進入十信位。如果得意根清凈，就像《法華經》所說的那樣，雖然沒有得到無漏智慧，但意根清凈到如此程度，那麼十方無數佛的百福莊嚴相，為眾生說法，都能聽聞並受持。既然沒有忘謬，又怎麼會有憶想悕求的粗障生起呢？十信位尚且如此，更何況是發心住的菩薩，還需要彈呵彌勒（菩薩）呢？這其中自有寄託的深意。如果認為以無生可以得到受記，那麼無生就是正位。這裡正是就無生的道理來破斥彌勒（菩薩），因為在真理中沒有受記。為什麼呢？因為受記本來是根據智慧和斷惑的圓滿程度來決定的。所以《智論》說，菩提（bodhi，覺悟）是滿足的稱謂。真理並非生滅，即

【English Translation】 English version: However, those who adhere to the Three Teachings (Confucianism, Buddhism, and Taoism), if they fail to attain the state of 'no-birth' (wu sheng), their minds will generate false expectations and mistakenly cling to external pursuits, which will only lead to losing the opportunity to attain 'no-birth'. Even for practitioners of the Perfect Teaching (Round Teaching), although their principles are correct, if the mind of recollection arises, it will be like turbulent water clouding a precious pearl, making it difficult to manifest its brilliance. It is precisely because of these faults that we must use the reprimand of Maitreya (Bodhisattva) to awaken the world. The reason for reprimanding Maitreya (Bodhisattva) is that Maitreya (Bodhisattva) occupies the position of 'successor' (bu chu) of the Three Teachings (referring to Maitreya Bodhisattva as the future Buddha who will succeed Shakyamuni Buddha), and is about to exhaust the source of 'no-birth' of the Three Teachings. Those beginners who pursue the Three Teachings, although they know this position, have not yet entered it. If we criticize Maitreya (Bodhisattva), the 'successor' of the Three Teachings and the recorder of Bodhi (bodhi, enlightenment), it is because the principles of the Three Teachings that this great being has realized are difficult to measure. Maitreya (Bodhisattva) has not yet received (the prediction of 'no-birth'), so shouldn't those newly learning Bodhisattvas of the Three Teachings, who seek 'no-birth' in their hearts and hope to receive a true (prediction of 'no-birth'), awaken and stop this false expectation? Furthermore, if the Bodhisattvas of the Common Teaching (Tong Jiao) dwell in the 'viewpoint' (jian di, referring to the understanding of truth), and Maitreya's (Bodhisattva) later mind is criticized, then their inner mind will be broken, thereby transitioning into the 'no-birth' prediction position of the Perfect Teaching. The Bodhisattvas of the Initial Ground (first bhumi) of the Distinct Teaching (Bie Jiao) are equivalent to the Initial Dwelling (first stage of enlightenment) Bodhisattvas of the Perfect Teaching and are not affected by this criticism. If it is the Bodhisattvas of the Thirty Minds, from the perspective of principle, Maitreya (Bodhisattva) is criticized, and if they abandon this mind, they can transition into the Initial Dwelling prediction of the Perfect Teaching. If the Bodhisattvas of the Initial Aspiration of the Perfect Teaching and the disciples of the Five Grades generate a mind of expecting to enter the position of true 'no-birth' prediction, then the water of their minds will become turbulent and cloudy, making it impossible to enter the state of purity of the six senses. Now, hearing the great being criticize Maitreya (Bodhisattva), (Maitreya Bodhisattva)'s 'no-birth' is about to be exhausted, and yet he is still criticized from the perspective of principle, without the meaning of prediction. How much more so for the beginners of the Five Grades, who expect 'no-birth'? This is precisely the extinction of the mind of recollection. If the pure mind is constantly one, it can generate similar wisdom and enter the Ten Faiths position. If the root of intention is pure, as the Lotus Sutra says, although one has not attained un-leaking wisdom, the root of intention is so pure that the hundred-fold blessed and adorned forms of countless Buddhas in the ten directions, speaking the Dharma for sentient beings, can all be heard and received. Since there is no forgetting or error, how can the coarse obstacles of recollection and expectation arise? The Ten Faiths position is already like this, how much more so for the Bodhisattvas of the Dwelling of Aspiration, who still need to criticize Maitreya (Bodhisattva)? There is a deep meaning entrusted in this. If one believes that 'no-birth' can be used to obtain prediction, then 'no-birth' is the correct position. Here, it is precisely using the principle of 'no-birth' to refute Maitreya (Bodhisattva), because there is no prediction in truth. Why? Because prediction is originally determined based on the degree of fulfillment of wisdom and the cutting off of delusions. Therefore, the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra) says that Bodhi (bodhi, enlightenment) is a term of fulfillment. Truth is not subject to birth and death, that is

無智斷。何論智斷滿足。是則偏圓無生皆非智斷。尚無智斷況菩提果。無生即是正位者偏圓無生皆是正位。即是極理。若約理明極。極理非位而是眾位之本。如天子位極因此有文武之位。今有三教菩薩位者皆由無生之理。故金剛般若云一切賢聖皆以無為法而有差別無生正位即是平等真法界。佛不度眾生何得有受三教一生當得菩提義也。故於正位中亦無受記。亦無得菩提果。所以然者二種無生皆非因非果。豈得三教因中受未來智斷滿足之記。二種無生正位非果。豈論得三教所明菩提之果。故言云何彌勒受一生記乎。若彌勒將鄰極果正位尚無受記。況初發三教之心而欲悕入無生正位受菩提記。是以呵彌勒鄰果受記。寄意破稟三教悕望無生記位。是則通別錯求。皆轉圓教悕望亦皆息也。問凈名但呵彌勒何以得知寄意斥三。答上文云爲兜率天王說不退轉之行。次下雲實無發三菩提心。亦無退者。不退轉位即是入無生正位。真受記之位也。

維摩經略疏卷第五大正藏第 38 冊 No. 1778 維摩經略疏

維摩經略疏卷第六(小卷十八)

天臺沙門湛然略

菩薩品之二

為從下二約無生行破一生受記。所以約行破者乃由彌勒以有伏難。難云理無受記可然。何妨緣無生行。行成智斷得

【現代漢語翻譯】現代漢語譯本：沒有智斷，又何談智斷圓滿？這樣說來，無論是偏、圓二教，還是無生之理，都不能說是智斷。既然連智斷都沒有，更何況是菩提果？如果說無生就是正位，那麼偏、圓二教的無生都是正位，也就是最高的道理。如果從理上來說明『極』，那麼『極理』不是一個位次，而是所有位次的根本。就像天子的位次是最高的，因此才有文武百官的位次。現在三教的菩薩位，都是由於無生之理。所以《金剛般若經》說，一切賢聖都是以無為法而有差別。無生正位就是平等的真法界。佛不度眾生，又怎麼會有三教一生就能得到菩提的說法呢？所以在正位中，也沒有受記，也沒有得到菩提果。之所以這樣說，是因為兩種無生都不是因，也不是果。怎麼能在三教的因中，接受未來智斷圓滿的授記呢？兩種無生正位不是果，又怎麼能得到三教所說的菩提之果呢？所以說，『云何彌勒受一生記乎？』如果彌勒菩薩將要鄰近極果，正位尚且沒有受記，更何況是初發三教之心，而想要進入無生正位接受菩提的授記？因此呵斥彌勒鄰近果位接受授記，是寄託意思來破斥稟承三教而希望無生授記的位次。這樣一來，無論是通教還是別教的錯誤追求，以及圓教的希望，都應該停止了。問：凈名菩薩只是呵斥彌勒菩薩，怎麼知道他是寄託意思來斥責三教呢？答：上文說『為兜率天王說不退轉之行』，接下來又說『實無發三菩提心，亦無退者』。不退轉位就是進入無生正位，是真正接受授記的位次。

《維摩經略疏》卷第五大正藏第 38 冊 No. 1778 《維摩經略疏》

《維摩經略疏》卷第六(小卷十八)

天臺沙門湛然略

菩薩品之二

下面從無生之行來破斥一生受記。之所以從行來破斥，是因為彌勒菩薩有所伏藏的疑問。疑問是：道理上沒有受記是可以理解的，但是為什麼妨礙憑藉無生之行，修行成就智斷而得到授記呢？

【English Translation】 English version: There is no wisdom-judgment (zhi duan), so how can one speak of the fulfillment of wisdom-judgment? Therefore, neither the provisional (pian) nor the perfect (yuan) teachings, nor non-origination (wusheng), can be said to be wisdom-judgment. If there is not even wisdom-judgment, how much less the fruit of Bodhi? If non-origination is the correct position (zhengwei), then the non-origination of both the provisional and perfect teachings are the correct position, which is the ultimate principle (jili). If we explain 'ultimate' (ji) in terms of principle, then the 'ultimate principle' is not a position, but the foundation of all positions. Just as the position of the emperor is the highest, and therefore there are the positions of civil and military officials. Now, the positions of the Bodhisattvas of the Three Teachings (Sanjiao) are all due to the principle of non-origination. Therefore, the Diamond Sutra says, 'All sages and worthies are differentiated by the unconditioned dharma (wuwei fa).' The correct position of non-origination is the equal and true Dharma Realm. If the Buddha does not liberate sentient beings, how can there be the saying that one can attain Bodhi in one lifetime through the Three Teachings? Therefore, in the correct position, there is neither prediction (shouji) nor the attainment of the fruit of Bodhi. The reason for this is that both kinds of non-origination are neither cause nor effect. How can one receive the prediction of future fulfillment of wisdom-judgment in the cause of the Three Teachings? The correct position of the two kinds of non-origination is not the fruit, so how can one speak of attaining the fruit of Bodhi explained by the Three Teachings? Therefore, it is said, 'How can Maitreya (Mile) receive the prediction of one lifetime?' If Maitreya Bodhisattva is about to approach the ultimate fruit, and there is still no prediction in the correct position, how much less can one who initially aspires to the Three Teachings and desires to enter the correct position of non-origination receive the prediction of Bodhi? Therefore, the rebuke of Maitreya's receiving prediction near the fruit is to express the intention of refuting the hope for the position of non-origination prediction based on the Three Teachings. In this way, both the mistaken pursuit of the common (tong) and distinct (bie) teachings, and the hopes of the perfect teaching, should all cease. Question: Vimalakirti (Jingming) only rebukes Maitreya Bodhisattva, how do we know that he is expressing the intention of rebuking the Three Teachings? Answer: The previous text says, 'He preached the conduct of non-retrogression (butui zhuan zhi xing) to the King of Tushita Heaven (Doushuai Tiānwang),' and then it says, 'In reality, there is no arising of the three Bodhi minds (san puti xin), nor is there any regression.' The position of non-retrogression is entering the correct position of non-origination, which is the position of truly receiving prediction.

Vimalakirti Sutra Commentary, Scroll 5 Taisho Tripitaka, Volume 38, No. 1778, Vimalakirti Sutra Commentary

Vimalakirti Sutra Commentary, Scroll 6 (Small Scroll 18)

Shramana Zhanran of Tiantai

Chapter on Bodhisattvas, Part 2

The following two sections use the practice of non-origination to refute the prediction of one lifetime. The reason for refuting from the perspective of practice is that Maitreya Bodhisattva has a hidden doubt. The doubt is: It is understandable that there is no prediction in principle, but why hinder relying on the practice of non-origination, cultivating and achieving wisdom-judgment to obtain prediction?

菩提記。文為四。一雙定二雙破三雙併四雙結。一雙定者為從如生為從如滅。所以然者彌勒情猶未愜。若無生理理即是如。無記不記。但眾生無始迷理即有生死。諸佛菩薩觀于無生。其真智明生則惑暗漸滅。若智生照極則妄惑斯盡。智斷滿足名菩提果。豈事如理呵有受記。故先雙定為如生如滅智斷果滿得受記耶。就此雙定玄約三教菩薩如生如滅智斷受記。若通別教一往事同而理有異。通圓二教事理俱異。與別教理同而事異。問別圓何得理同事異。答同是中道故同。兩修之別故異。

若以至有滅二雙難。既默然受定即約行雙難。亦玄約三教智斷一生受菩提記。即約偏圓二真以雙難也。一約通教者通教偏真即是真如理。理非智斷若觀真如即智生惑滅。如雖無生而能發智。智從如生生不離如。即是如生之智德。如雖非滅見如惑滅。滅不離如即是如滅之斷德。今凈名難言。若以如生如滅得受記者。從如有生。如無有生從如有滅如無有滅。難意正言。如體非生非滅。約如說生說滅有智斷之德。如若生滅則不名如即是世諦。若非生滅非世諦者即真無生滅。是則如非生滅。不得說從如有生滅之智斷。故凈名言從如有生如無有生從如有滅如無有滅。若如無生滅不成智斷者。豈得離如別有生滅智斷。是則無有約無生行可以受一生智

【現代漢語翻譯】現代漢語譯本：菩提記。文分四部分：一是雙重肯定，二是雙重否定，三是雙重並列，四是雙重總結。第一部分，雙重肯定，即『從如生』和『從如滅』。為什麼這樣說呢？因為彌勒（Maitreya，未來佛）的情意尚未滿足。如果沒有生，那麼理就是如（Tathata，真如）。無記（Avyakrta，不可記說）也不記說。只是眾生從無始以來迷惑于理，所以才有生死。諸佛菩薩觀察到無生（Anutpada，不生不滅），他們的真智（Jnana，智慧）明亮，生則惑暗逐漸消滅。如果智慧生起照耀到極點，那麼虛妄迷惑就會完全消失。智慧和斷德（Vairagya，離欲）圓滿，就叫做菩提果（Bodhi-phala，覺悟之果）。難道是如理呵斥有，才接受記別（Vyakaranam，授記）嗎？所以先雙重肯定，認為從如生如滅，智斷果滿才能得到授記嗎？就此雙重肯定，從玄妙的角度來說，三教（指聲聞、緣覺、菩薩三乘）菩薩從如生如滅，智斷受記。如果從通教（Sarvastivada，一切有部）和別教（Prthak-yana，別乘）來看，表面上事相相同，但理體上有差異。通教和圓教（Purna-yana，圓滿乘）在事相和理體上都不同。與別教理體相同而事相不同。問：別教和圓教為什麼理體相同而事相不同？答：因為同是中道（Madhyama，中道）所以相同。兩者的修持方法不同所以不同。如果用至有滅二者雙重否定來詰難。既然默然接受了定，就用行來雙重詰難。也從玄妙的角度來說，三教的智斷一生接受菩提記。就是用偏圓二真來雙重詰難。一是針對通教，通教的偏真就是真如理。理不是智斷，如果觀察真如，就是智生惑滅。如雖然沒有生，卻能引發智慧。智從如生，生不離如，就是如生之智德。如雖然沒有滅，見到如則惑滅。滅不離如，就是如滅之斷德。現在維摩詰（Vimalakirti，凈名）詰難說：如果用如生如滅來得到授記，那麼是從如有生，如沒有生；從如有滅，如沒有滅。詰難的意思正是說，如體不是生也不是滅。從如的角度來說生說滅，有智斷的功德。如如果生滅，就不叫如，就是世諦（Samvriti-satya，世俗諦）。如果不是生滅，不是世諦，就是真無生滅。這樣說來，如不是生滅。不能說從如有生滅的智斷。所以維摩詰說，從如有生，如沒有生；從如有滅，如沒有滅。如果如沒有生滅，不能成就智斷，難道可以離開如而另外有生滅智斷嗎？這樣說來，就沒有用無生行可以接受一生智。

【English Translation】 English version: Bodhi Record. The text is divided into four parts: first, double affirmation; second, double negation; third, double conjunction; and fourth, double conclusion. The first part, double affirmation, is 'from Suchness arises' and 'from Suchness ceases'. Why is this so? Because Maitreya's (the future Buddha) intention is not yet satisfied. If there is no arising, then the principle is Suchness (Tathata). Non-record (Avyakrta) also does not record. It is only that sentient beings, from beginningless time, are deluded about the principle, and therefore there is birth and death. Buddhas and Bodhisattvas observe no-birth (Anutpada), their true wisdom (Jnana) is bright, and as arising occurs, delusion and darkness gradually disappear. If wisdom arises and shines to the extreme, then delusion and confusion will completely vanish. When wisdom and detachment (Vairagya) are complete, it is called the Bodhi-fruit (Bodhi-phala). Is it because of criticizing existence according to principle that one receives prediction (Vyakaranam)? Therefore, first, there is a double affirmation, believing that from Suchness arising and Suchness ceasing, wisdom and detachment are complete, and one can receive prediction? Regarding this double affirmation, from a profound perspective, the Bodhisattvas of the Three Vehicles (Sravaka, Pratyekabuddha, Bodhisattva) receive prediction of wisdom and detachment from Suchness arising and Suchness ceasing. If viewed from the perspective of the Shared Teaching (Sarvastivada) and the Distinct Teaching (Prthak-yana), superficially the phenomena are the same, but the principle is different. The Shared Teaching and the Perfect Teaching (Purna-yana) are different in both phenomena and principle. They are the same in principle but different in phenomena compared to the Distinct Teaching. Question: Why are the Distinct Teaching and the Perfect Teaching the same in principle but different in phenomena? Answer: Because they are both the Middle Way (Madhyama), they are the same. The methods of cultivation are different, so they are different. If one uses the double negation of 'to existence' and 'to cessation' to challenge. Since one silently accepts the determination, one uses practice to challenge doubly. It also speaks from a profound perspective that the Three Vehicles' wisdom and detachment receive the Bodhi prediction in one lifetime. That is, using the two truths of partial and complete to challenge doubly. First, regarding the Shared Teaching, the partial truth of the Shared Teaching is the principle of Suchness. Principle is not wisdom and detachment; if one observes Suchness, then wisdom arises and delusion ceases. Although Suchness has no arising, it can generate wisdom. Wisdom arises from Suchness, and arising does not depart from Suchness, which is the virtue of wisdom from Suchness arising. Although Suchness has no cessation, seeing Suchness causes delusion to cease. Cessation does not depart from Suchness, which is the virtue of detachment from Suchness ceasing. Now Vimalakirti (the pure name) challenges, 'If one obtains prediction by Suchness arising and Suchness ceasing, then it is from existence that Suchness arises, but Suchness has no arising; from existence that Suchness ceases, but Suchness has no cessation.' The meaning of the challenge is precisely that the substance of Suchness is neither arising nor ceasing. Speaking of arising and ceasing from the perspective of Suchness, there are the merits of wisdom and detachment. If Suchness arises and ceases, it is not called Suchness, it is mundane truth (Samvriti-satya). If it is neither arising nor ceasing, not mundane truth, then it is truly no arising and no ceasing. In this way, Suchness is not arising and ceasing. One cannot say that from existence there is the wisdom and detachment of arising and ceasing. Therefore, Vimalakirti says, 'From existence Suchness arises, but Suchness has no arising; from existence Suchness ceases, but Suchness has no cessation.' If Suchness has no arising and ceasing, one cannot achieve wisdom and detachment, how can there be separate arising and ceasing wisdom and detachment apart from Suchness? In this way, there is no practice of no-birth that can receive the wisdom of one lifetime.

斷之記。複次由能緣無生之心成智斷智即是自生。若由所緣理即是他生。若能所合即是共生。若離能所即是無因生之智斷。故龍樹偈云諸法不自生。豈得能緣真如之心生智斷而得受記。乃至不無因生並如初句。皆引中論偈成四句之中正破他生。何者彌勒謂因如發智成智斷行者得受記。故二雙難別圓兩教。一一類通教難核勿失一句。但通別二教通緣偏真別教緣修。又別教緣修為自圓教真修為自。慎勿濫也。問何以通別以緣修為自圓教以真修為自。答通別用智成佛。如但是境。故緣是自。圓用真成佛。緣修但是福慧莊嚴。故真如為自。問通教既是斷無之真發智而已。智是行人。說之為自。理但是境可得是他。別明中理何不同圓而同通教。答理雖同圓機教不等。別明緣真真雖是常。而理非智。用智觀理未發真智。緣修之智不名為常。故不同圓。問別同通教並緣為自一往類通四句可知。圓以真為自四句云何。答智斷非自生非真修成。亦非他生非緣修成。亦非共生非真緣合成。亦非無因生非離真緣成。而有圓教之智斷也。若四句撿智斷叵得則無受圓教一生之記。但凈名難意難圓自生真修智斷。是中窮核非兩十番之所能。夫不深見此意圓教真修義則難存。圓真尚爾通別緣修豈易可存。因凈名一難成三難意宛然不濫。問但用一番豈令

封三教者。各各異聞各舍所執。答昔還陜鄉見導因寺。張公為梁宣帝于大殿北壁畫一鋪盧舍那。並畫一龜。其像兩眼隨人動止皆悉視人。龜眼亦爾。世色法妙尚能如是。豈況凈名住不思議之妙智也。一番所難令三各破執心之患自舍者哉一切眾生下三雙併文為二。一以四如為並端。二正結並。初文者一約一切眾生如。二約一切法如。三約眾賢聖如。四約彌勒如。就此四並深求其意亦玄約三教。初約通作四並三是順並。從初至后一是逆並。從后至初一約眾生如。順並者眾生即假人。假人如與彌勒如一如無二如。若眾生如不生不滅不得受記彌勒如亦然。何得獨記。彌勒如不生不滅得受記者。則二如為異。異則非如。若如無異記則應同不記亦同。若通若並非三數番。二約一切法如順並一切法如通情無情。情謂五陰實法。無情即是外國土等悉皆是如。與彌勒如一如無二。此但以無情替于眾生句句悉同。須類說之。何者無情之法佛不受記。故大經云若尼𤘽陀樹能修戒定智慧。我亦授三菩提記。以其無心不與授記。故以為並。異有情也。三約眾聖賢如順並。即藏通三乘賢聖皆悉是如。與彌勒如一如無二。此亦例前。若眾生已下句句悉同準例說之。自法華已前二乘賢聖皆無受記。故以為並。四還約彌勒如返並前三。故名為返。此有三重

謂並前三番。一一皆云一如無二記不記等。其意宛然。二約別教三約圓教皆作四並。類通可知。

若彌勒至不二不異二結並亦有四意。一約眾生。二約一切法。三約諸賢聖。四約彌勒。就此四番亦玄約三教。一約通教並。亦三順一逆。初約眾生順結並。云若彌勒得受記者一切眾生亦應受記。二如既一應俱得記。凈名乃自釋云。夫如者不二不異。若有二有異可許一記一不記。既無二無異應俱得記。問二與異何別。答二但論其體別異則辨相不同。二約一切法結並。三約眾聖賢結並。文略不出類眾生並可知。四約彌勒反並者文略不出須準前反並者。若諸賢聖不得受記者。彌勒亦不得記。所以者何。夫如者不二不異。若一切眾生不得受記。一切法亦如是並。二約別圓亦玄作四番結並。類通可知。若彌勒不能通者。則三教受記義壞示受折也。

若彌勒下四雙結釋文為二。一約破智德釋。二約破斷德釋。初文者亦玄約三教智德以釋。一約通教釋者菩提對眾生煩惱。眾生煩惱如菩提如不二不異。若彌勒得三菩提者一切眾生皆亦應得。是中凈名自釋。一切眾生即菩提相。眾生既是菩提之相。如無自生不得更有果上智滿菩提可記。二約別釋者一往同通見中為異。三約圓釋者眾生煩惱有智慧相。如人面有福德之相。此菩提相即

【現代漢語翻譯】謂並前三番，一一皆云『一如無二』、『記不記』等，其意宛然。二約別教，三約圓教，皆作四並，類通可知。

若彌勒至『不二不異』二結並亦有四意：一約眾生（一切有情）；二約一切法（宇宙萬物）；三約諸賢聖（有德行的聖人）；四約彌勒（未來佛）。就此四番亦玄約三教。一約通教（三乘共法）並，亦三順一逆。初約眾生順結並，云若彌勒得受記者，一切眾生亦應受記。二如既一應俱得記，凈名（維摩詰）乃自釋云：『夫如者不二不異，若有二有異可許一記一不記，既無二無異應俱得記。』問：『二與異何別？』答：『二但論其體別，異則辨相不同。』二約一切法結並。三約諸聖賢結並，文略不出類眾生並可知。四約彌勒反並者文略不出須準前反並者。若諸賢聖不得受記者，彌勒亦不得記。所以者何？夫如者不二不異。若一切眾生不得受記，一切法亦如是並。二約別圓亦玄作四番結並，類通可知。若彌勒不能通者，則三教受記義壞示受折也。

若彌勒下四雙結釋文為二：一約破智德釋；二約破斷德釋。初文者亦玄約三教智德以釋。一約通教釋者，菩提（覺悟）對眾生煩惱，眾生煩惱如菩提如不二不異。若彌勒得三菩提者，一切眾生皆亦應得。是中凈名自釋：『一切眾生即菩提相。』眾生既是菩提之相，如無自生不得更有果上智滿菩提可記。二約別釋者一往同通見中為異。三約圓釋者，眾生煩惱有智慧相，如人面有福德之相，此菩提相即

【English Translation】 This refers to combining the previous three sections, each stating 'one is like no other,' 'prediction or no prediction,' etc., with the meaning being clear. Secondly, based on the Distinct Teaching, and thirdly, based on the Perfect Teaching, all are combined into four, and the analogy can be understood.

If Maitreya (the future Buddha) reaches the 'non-dual, non-different,' these two combined also have four meanings: first, regarding sentient beings (all living beings); second, regarding all dharmas (all things in the universe); third, regarding all sages and virtuous ones (saints with virtue); fourth, regarding Maitreya. In these four aspects, it also subtly relates to the Three Teachings. First, combining based on the Shared Teaching (teachings common to the three vehicles), also with three direct and one reverse. Initially, combining directly regarding sentient beings, saying that if Maitreya receives prediction, all sentient beings should also receive prediction. Secondly, since the 'suchness' is one, all should receive prediction together. Vimalakirti (a wise Buddhist figure) then explains himself, saying, 'The nature of suchness is non-dual and non-different. If there were duality or difference, it would be permissible for one to receive prediction and another not. Since there is no duality or difference, all should receive prediction together.' Question: 'What is the difference between 'two' and 'different'?' Answer: 'Two only discusses the difference in essence, while 'different' distinguishes the dissimilarity in appearance.' Secondly, combining regarding all dharmas. Thirdly, combining regarding all sages and virtuous ones; the text is abbreviated, but it can be understood by analogy to the combination regarding sentient beings. Fourthly, combining in reverse regarding Maitreya; the text is abbreviated and should be based on the previous reverse combination. If all sages and virtuous ones do not receive prediction, Maitreya also should not receive prediction. Why? Because the nature of suchness is non-dual and non-different. If all sentient beings do not receive prediction, all dharmas are also combined in this way. Secondly, combining based on the Distinct and Perfect Teachings, also subtly making four combinations, and the analogy can be understood. If Maitreya cannot understand this, then the meaning of prediction in the Three Teachings is destroyed, showing a teaching of refutation.

If Maitreya, the following four pairs of combined explanations are divided into two: first, explaining by refuting the virtue of wisdom; second, explaining by refuting the virtue of severance. The initial text also subtly explains based on the virtue of wisdom in the Three Teachings. First, explaining based on the Shared Teaching, Bodhi (enlightenment) is contrasted with the afflictions of sentient beings. The afflictions of sentient beings are like Bodhi, like non-dual and non-different. If Maitreya attains the three Bodhis, all sentient beings should also attain them. In this, Vimalakirti explains himself, 'All sentient beings are the aspect of Bodhi.' Since sentient beings are the aspect of Bodhi, just as there is no self-arising, there cannot be further Bodhi to be predicted with the wisdom that fulfills the fruition. Secondly, explaining based on the Distinct Teaching, it initially appears the same as the Shared Teaching, but there is difference within. Thirdly, explaining based on the Perfect Teaching, the afflictions of sentient beings have the aspect of wisdom, like the face of a person has the aspect of merit. This aspect of Bodhi is

如如相。即智慧相。眾生彌勒皆有此相。佛觀二如皆應受記。雖兼前兩教經意在圓。問何以三教但破釋但用圓。答破為破執釋成實義。前教無人無行教破皆無。圓教執破即教人行宛然。故正約圓此結釋真修如不生即無智德故不得記。

若彌勒至不復更滅二約破斷德結釋。亦玄約三教。一破通者涅槃眾生如既不異。二俱滅度。故凈名自釋云。諸佛知一切眾生即涅槃相不可覆滅。眾生是本有涅槃之相。如既無滅則無果上斷德之滅可記。二約破別教者。若眾生如即涅槃相不可滅者。無十地後心無明究竟斷德涅槃之滅。及約破執。圓教並類通可知。前教破教人行類上可見。此釋真如不滅即無斷德故不得受大涅槃記。

是故彌勒下三正結過彈呵又為三。一正結過二勸舍見三解釋。一結過者若無方便教菩提之果。說此菩提誘他心起生菩提見。即有誑他之過。故凈名自云。實無發三菩提心亦無不退之位。若圓菩提心尚不可得。即無退者豈有方便教發心及不退位。既不得因即無果可得。無果令求果記是則妄誘其心。問果是佛說為彌勒記是佛誘誑。何關彌勒。答大論云佛坐道場時不得一法實。空拳誑少兒誘度於一切。佛初雖誘進至實須廢。故用結過以呵彌勒。

彌勒至之見二勸舍見。方便菩提無人有教。若執不捨障入

【現代漢語翻譯】現代漢語譯本：『如如相』（Tathata-lakshana，真如的相狀）即是『智慧相』（Jnana-lakshana，智慧的相狀）。眾生和彌勒（Maitreya，未來佛）都具有這種相狀。佛觀察這兩種『如』（Tathata，真如）都應當被授記。雖然兼顧了前兩種教義，但經文的意義在於圓融。問：為什麼三教（指藏教、通教、別教）只破除，而釋教只用圓融？答：破除是爲了破除執著，解釋是爲了成就真實的意義。前教（藏教）認為無人無行，教義破除一切皆無。圓教（圓教）認為破除執著即是教人修行，一切宛然存在。所以，主要依據圓教，這裡總結解釋說，真如不生，即沒有智慧功德，所以不能得到授記。如果彌勒（Maitreya）達到不復更滅的境界，這是從破除斷德（nirvana，斷除煩惱的功德）的角度來總結解釋。也可以從玄妙的角度來解釋三教。一是破除通教（通教）的觀點，認為涅槃（nirvana）和眾生如（Tathata，真如）沒有區別，二者都滅度。所以《維摩經》（Vimalakirti Sutra）自己解釋說：『諸佛知道一切眾生即是涅槃相，不可再滅。』眾生是本有的涅槃之相，如果真如沒有滅，那麼就沒有果上的斷德之滅可以被授記。二是破除別教（別教）的觀點，如果眾生如（Tathata，真如）即是涅槃相，不可滅，那麼就沒有十地（Dashabhumika，菩薩修行的十個階段）後心的無明（avidya，無知）究竟斷德涅槃之滅。至於破除執著，圓教（圓教）可以參照通教（通教）來理解。前教（藏教）破除教人修行，可以參照上文來理解。這裡解釋說，真如不滅，即沒有斷德，所以不能得到大涅槃（Mahaparinirvana）的授記。因此，彌勒（Maitreya）以下三段，正是總結過失，彈呵，又分為三部分。一是總結過失，二是勸捨棄見解，三是解釋。一是總結過失，如果沒有方便教（upaya，引導的教法）菩提（bodhi，覺悟）的果，說這種菩提（bodhi）來誘導他人發起菩提心（bodhicitta，覺悟之心），就有了欺騙他人的過失。所以《維摩經》（Vimalakirti Sutra）自己說：『實際上沒有發起三菩提心（bodhicitta，覺悟之心），也沒有不退轉的地位。』如果圓滿的菩提心（bodhicitta，覺悟之心）尚且不可得，那麼就沒有退轉者，哪裡有方便教（upaya，引導的教法）來教導發起菩提心（bodhicitta，覺悟之心）和不退轉的地位？既然沒有因，就沒有果可以得到。沒有果卻讓人求果，並授記，這就是虛妄地誘導他們的心。問：果是佛說的，為彌勒（Maitreya）授記，是佛誘騙，和彌勒（Maitreya）有什麼關係？答：《大智度論》（Mahaprajnaparamita-sastra）說，佛坐在菩提道場時，沒有得到一個真實的法，只是用空拳來哄騙小孩，誘導度化一切眾生。佛最初雖然用誘導的方式，但進至真實時必須廢除。所以用總結過失來呵斥彌勒（Maitreya）。彌勒（Maitreya）至之見二勸舍見。方便菩提（bodhi，覺悟）無人有教。如果執著不捨棄，就會障礙進入。

【English Translation】 English version: 『Tathata-lakshana』 (the characteristic of Suchness) is the same as 『Jnana-lakshana』 (the characteristic of Wisdom). All sentient beings and Maitreya (the future Buddha) possess this characteristic. The Buddha observes that both of these 『Tathata』 (Suchness) should receive prediction. Although it encompasses the previous two teachings, the meaning of the scripture lies in perfect harmony. Question: Why do the Three Teachings (referring to the Tripitaka, Common, and Distinct Teachings) only negate, while the Shì Teaching only uses perfect harmony? Answer: Negation is to negate attachments, and explanation is to achieve true meaning. The previous teaching (Tripitaka Teaching) believes in no person and no practice, and the teaching negates everything as non-existent. The Perfect Teaching (Perfect Teaching) believes that negating attachments is teaching people to practice, and everything is clearly present. Therefore, mainly based on the Perfect Teaching, it is summarized and explained here that if Suchness does not arise, then there is no wisdom merit, so it cannot receive prediction. If Maitreya reaches the state of no further extinction, this is summarizing and explaining from the perspective of negating the merit of cessation (nirvana, the merit of ceasing afflictions). It can also be explained from a profound perspective using the Three Teachings. First, negating the view of the Common Teaching (Common Teaching), which believes that nirvana and the Suchness of sentient beings (Tathata) are no different, and both are extinguished. Therefore, the Vimalakirti Sutra explains itself: 『All Buddhas know that all sentient beings are the aspect of nirvana, which cannot be extinguished again.』 Sentient beings inherently possess the aspect of nirvana. If Suchness has no extinction, then there is no extinction of the merit of cessation on the fruition that can be predicted. Second, negating the view of the Distinct Teaching (Distinct Teaching), if the Suchness of sentient beings is the aspect of nirvana and cannot be extinguished, then there is no ultimate extinction of ignorance (avidya) after the Tenth Ground (Dashabhumika, the ten stages of Bodhisattva practice) and the nirvana of the merit of cessation. As for negating attachments, the Perfect Teaching (Perfect Teaching) can be understood by referring to the Common Teaching (Common Teaching). The previous teaching (Tripitaka Teaching) negates teaching people to practice, which can be understood by referring to the above. It is explained here that if Suchness is not extinguished, then there is no merit of cessation, so it cannot receive the prediction of Great Nirvana (Mahaparinirvana). Therefore, the following three paragraphs regarding Maitreya are precisely summarizing faults, criticizing, and are further divided into three parts. First, summarizing faults; second, advising to abandon views; and third, explaining. First, summarizing faults: if there is no expedient teaching (upaya, guiding teaching) for the fruit of bodhi (enlightenment), speaking of this bodhi to induce others to arouse the mind of bodhi (bodhicitta, the mind of enlightenment) is to deceive others. Therefore, the Vimalakirti Sutra says itself: 『In reality, there is no arousing of the three minds of bodhi, nor is there a state of non-retrogression.』 If the perfect mind of bodhi is unattainable, then there is no one who regresses. Where is there an expedient teaching to teach the arousing of the mind of bodhi and the state of non-retrogression? Since there is no cause, there is no fruit to be obtained. To have no fruit but to have people seek fruit and receive prediction is to falsely induce their minds. Question: The fruit is spoken by the Buddha, and the prediction for Maitreya is the Buddha's deception. What does it have to do with Maitreya? Answer: The Mahaprajnaparamita-sastra says that when the Buddha sat in the bodhi-mandala, he did not obtain a single real dharma, but only used an empty fist to deceive children, inducing and liberating all sentient beings. Although the Buddha initially used inducement, it must be abolished when progressing to reality. Therefore, summarizing faults is used to criticize Maitreya. Maitreya to the view of the second to persuade to abandon the view. Expedient bodhi no one has taught. If clinging to not give up, it will hinder entry.

一實故大經云自此以前皆名邪見是故須舍。問何以令彌勒勸天子舍見。答彌勒教其發心修不退位不信餘人之言故還令彌勒勸舍。

所以至心得三釋勸舍意。破身心得者四教不同。一破三藏者聲聞經中譬如貧人求富家女。女家亦云欲得我女當凈汝舍。三菩提語後心菩薩。欲得菩提當修相好。若種相滿方得菩提。此即身得。伏結淳熟道場降魔于菩提樹下得甘露滅。即是心得。大論委破。即是不可以身心得也。二破通者若以空心修諸相好凈佛國土莊嚴依正是名身得。坐道場時一念相應慧斷正習盡即是心得。破如金剛般若云。若以色見我以音聲求我是人行邪道不能見如來。此即不可以身心得也。三破別者若言因滅是色獲得常色。即是身得受想行識亦如是。即是心得。今撿此語為是無常色滅獲得常色。無常色不滅獲得常色。如是四句撿不可得。即是不可以身心得也。四破圓者真修妙色心顯不須緣修功德智慧而顯。即是不可以身心得也。複次若真修色心體顯滿足得菩提者亦是身心得義。故前破如生如無有生。即是法性色。法性受想行識不生。不生即無漏滿足。故不可以身心得也。

寂滅下四廣說真菩提。所以廣說者上既難破又勸舍見。是則信偏教者歸心莫趣。稟圓未入者亦莫知正義。故須廣示二十五番菩提正義。文為

三。初一番略說實相菩提標章。次二十二番約真智斷者。次明菩提。三二番還約實相妙理結成真智斷菩提。所以然者。上破無智斷不得受記。稟四教者執病既去今還為說真智斷義悉是菩提。是則三德菩提如世伊字。即圓真菩提也。釋此二十五句一向用圓。寂滅是菩提者一切法趣心。心即中道。真如之理本自不生。今則無滅。不生即非智不滅則非斷。即真寂滅義。亦是大涅槃不生不生不可說。言是菩提者即圓教實相菩提。言滅諸相者。若不知實相菩提不可說執四教相起煩惱生死。此四種相有十六相出一切相。故有一切煩惱生死紛動。若實相菩提即是不生。不生不可說者則四門皆滅。何況生不生等三種四門相。及一切相惑而不滅耶。凈名意雲實相無相能滅諸相。故云滅也。

不觀下二正約真智斷即菩提又為二。初略二廣。初略為二。初兩番正明真智德即真菩提。即摩訶般若。次四番明真斷德。不觀是菩提者息方便觀即是不觀。離諸緣者離諸緣修及一切緣故。不行是菩提者。若知真空則無所行。一切萬行即是菩提。故大品云。若心心數法不行為行般若。無憶念者不念四種受菩提記。及一切法。此真觀行即是真智德之菩提也。

斷是菩提至無貪著故二四番明真斷德即菩提。即是解脫德。斷是菩提者真如顯現見思惑

【現代漢語翻譯】現代漢語譯本：三、首先用一番話簡略地說明實相菩提的標章。接著用二十二番話圍繞真智斷來闡述。然後闡明菩提。第三十二番話又回到實相妙理，總結成就真智斷菩提。之所以這樣，是因為前面破斥了沒有智慧就無法斷除煩惱，不能接受授記的觀點。那些信奉四教的人，他們的執著之病已經去除，現在再為他們講述真智斷的意義，這些都是菩提。那麼，三德菩提就像世間的伊字一樣，就是圓真菩提。解釋這二十五句話，一概使用圓教的觀點。『寂滅是菩提』，意思是說一切法都歸向於心，心就是中道。真如的道理本來就不生，現在也就無滅。不生就不是智，不滅就不是斷，這就是真寂滅的意義，也是大涅槃。不生不生是不可說的。說『是菩提』，就是圓教的實相菩提。說『滅諸相』，如果不知道實相菩提的不可說，執著於四教之相，就會生起煩惱和生死。這四種相有十六種相，能生出一切相。所以才有一切煩惱生死紛亂動盪。如果證得實相菩提，就是不生。不生是不可說的，那麼四門就都滅了。何況生不生等三種四門之相，以及一切相惑而不滅呢？《維摩詰經》的意思是說，實相無相，能夠滅除一切相，所以說『滅』。

下面不觀察的兩段，正是圍繞真智斷即是菩提來闡述，又分為兩部分。先是簡略，后是詳細。先說簡略的部分，分為兩段。前兩番話正面闡明真智德就是真菩提，也就是摩訶般若。后四番話闡明真斷德。『不觀是菩提』，意思是止息方便觀就是不觀。『離諸緣者』，意思是遠離各種因緣的修習以及一切因緣。『不行是菩提』，如果知道真空，就沒有什麼可行的。一切萬行就是菩提。所以《大品般若經》說，如果心和心數法不行為行般若。『無憶念者』，是不憶念四種接受菩提記，以及一切法。這種真觀行就是真智德的菩提。

『斷是菩提至無貪著故』，這兩段四番話闡明真斷德就是菩提，也就是解脫德。『斷是菩提』，是說真如顯現，見思惑

【English Translation】 English version: III. Firstly, one brief explanation outlines the characteristics of True Aspect Bodhi (Shíxiàng Pútí). Next, twenty-two explanations discuss the severance of afflictions through True Wisdom (Zhēnzhì Duàn). Then, Bodhi is clarified. The thirty-second explanation returns to the wondrous principle of True Aspect, concluding that it accomplishes True Wisdom and the severance of afflictions, which is Bodhi. The reason for this is that the previous refutation addressed the inability to receive prediction without wisdom and severance. Now that the adherents of the Four Teachings (Sìjiào) have had their attachment-illness removed, the meaning of True Wisdom and severance is explained to them, and all of this is Bodhi. Thus, the Three Virtues Bodhi (Sāndé Pútí) are like the 'I' character in the world, which is the Perfect and True Bodhi. The twenty-five phrases here are consistently interpreted using the perspective of the Perfect Teaching (Yuánjiào). 'Quiescence is Bodhi' (Jímiè shì Pútí) means that all dharmas tend towards the mind, and the mind is the Middle Way (Zhōngdào). The principle of True Thusness (Zhēnrú) is originally unborn, and therefore now without cessation. Unborn is not wisdom, and without cessation is not severance; this is the meaning of True Quiescence, which is also Great Nirvana (Dà Nièpán). Unborn is inexpressible. Saying 'is Bodhi' refers to the True Aspect Bodhi of the Perfect Teaching. Saying 'extinguishing all characteristics' (Miè zhū xiàng) means that if one does not understand the inexpressibility of True Aspect Bodhi and clings to the characteristics of the Four Teachings, afflictions and birth-and-death will arise. These four types of characteristics have sixteen aspects that produce all characteristics. Therefore, all afflictions and birth-and-death are turbulent and agitated. If one attains True Aspect Bodhi, it is unborn. The unborn is inexpressible, then all four gates are extinguished. How much more so are the three types of four-gate characteristics, such as born and unborn, and all characteristics of delusion, not extinguished? The meaning of Vimalakirti (Jingming) is that True Aspect is without characteristics and can extinguish all characteristics, hence the word 'extinguish'.

The following two sections on 'not observing' directly address True Wisdom and severance as Bodhi, and are divided into two parts: first brief, then extensive. The brief part is divided into two sections. The first two explanations directly clarify that the virtue of True Wisdom is True Bodhi, which is Maha Prajna (Mó訶 Bōrě). The next four explanations clarify the virtue of True Severance. 'Not observing is Bodhi' (Bù guān shì Pútí) means that ceasing expedient observation is not observing. 'Separating from all conditions' (Lí zhū yuán zhě) means separating from the cultivation of all conditions and all conditions themselves. 'Not acting is Bodhi' (Bù xíng shì Pútí) means that if one knows emptiness, there is nothing to act upon. All myriad practices are Bodhi. Therefore, the Great Perfection of Wisdom Sutra (Dà Pǐn Bōrě Jīng) says that if the mind and mental functions do not act, that is acting in Prajna. 'Without recollection' (Wú yìniàn zhě) means not recollecting the four types of receiving prediction of Bodhi and all dharmas. This true contemplation practice is the Bodhi of True Wisdom virtue.

From 'Severance is Bodhi' (Duàn shì Pútí) to 'without attachment' (wú tānzhuó gù), these two sections of four explanations clarify that True Severance virtue is Bodhi, which is the virtue of liberation. 'Severance is Bodhi' means that True Thusness manifests, and the afflictions of views and emotions

斷。即是斷德菩提。舍執四教起菩提見及一切見。即舍諸見也。離是菩提者離四教所明觀行及一切法。即真斷德之菩提也。離諸妄想者離四門緣修及一切妄想。障是菩提者若知平等真法界佛不度眾生。即諸佛所不能行。即障諸方便教門誓願此即真斷德也。不入是菩提者若知真如畢竟無相。即不入權教涅槃及一切法。以不入故則無貪著。即真斷德菩提也。

順是菩提下二廣明真智斷即是菩提。此中多分廣說智德少說斷德。何者菩提是智。斷屬涅槃。是故傍也。即為二。初九番正約智德。次七番不可以身心得。順是菩提者若觀不見四教菩提。即順圓教中道真如。住是菩提者若智不住四教及一切法即是住圓教法性。至是菩提若觀諸法及四教菩提畢竟不可得。即能至真如實際。不二是菩提若有方便偏教菩提及一切法。即是法塵對內意根即是二也。觀此二法皆不可得入不二門。見於中道即離二死此一番屬斷德。等是菩提若觀涅槃與生死等即是等於虛空佛性。是真智德之菩提也。無為是菩提若觀法性湛然常寂即真無為。不為生老病死所遷。智是菩提諸方便教緣修入真不見眾生心行。圓教真智寂而常照。眾生心行自現智中了了分明。不會是菩提諸方便教明緣修智入會於理方名真智。圓真修智體即是寂滅之理。非智來會。不合是

【現代漢語翻譯】現代漢語譯本斷。即是斷德菩提（通過斷除煩惱而獲得的菩提）。捨棄執著於四教（藏教、通教、別教、圓教）而生起菩提之見及一切見解，即是捨棄各種見解。遠離是菩提，指的是遠離四教所闡明的觀行以及一切法，這才是真正斷德的菩提。遠離各種妄想，指的是遠離四門緣修（四種修行方法）以及一切妄想。障礙是菩提，如果知道平等真法界，佛陀不度化眾生，這就是諸佛所不能行的，也就是障礙各種方便教門誓願，這才是真正的斷德。不入是菩提，如果知道真如畢竟沒有相狀，就不會進入權教（權宜之教）涅槃以及一切法。因為不進入，所以沒有貪戀執著，這就是真正的斷德菩提。順是菩提以下兩段廣泛闡明真智斷即是菩提。這裡大部分是廣泛闡述智德，少量闡述斷德。為什麼呢？因為菩提是智慧，斷屬於涅槃，所以是旁及。分為兩部分。最初九番是正面闡述智德，接下來七番是不能以身心獲得的。順是菩提，如果觀察而不能見到四教菩提，就是順應圓教（圓滿之教）中道真如。住是菩提，如果智慧不住於四教以及一切法，就是安住于圓教法性。至是菩提，如果觀察諸法以及四教菩提畢竟不可得，就能到達真如實際。不二是菩提，如果有方便偏教菩提以及一切法，就是法塵對內意根，這就是二。觀察這兩種法都不可得，進入不二之門，見到中道，就脫離兩種死亡（分段生死和變易生死），這一番屬於斷德。等是菩提，如果觀察涅槃與生死平等，就是等於虛空佛性，這是真智德的菩提。無為是菩提，如果觀察法性湛然常寂，就是真無為，不被生老病死所遷移。智是菩提，各種方便教緣修入真，不見眾生心行。圓教真智寂靜而常照，眾生心行自然顯現在智慧中，清清楚楚分明。不會是菩提，各種方便教闡明緣修智入，會合于理才稱為真智。圓真修智體就是寂滅之理，不是智慧來會合。不合是

【English Translation】 English version 'Cessation' is Bodhi (enlightenment) through the cessation of defilements, namely, the Bodhi of Cessation Virtue. Abandoning attachment to the Four Teachings (Tripitaka, Common, Distinct, and Perfect) and generating the Bodhi-view and all views, is to abandon all views. 'Separation' is Bodhi, referring to separation from the contemplative practices and all dharmas elucidated by the Four Teachings, which is the true Bodhi of Cessation Virtue. 'Departure from all false thoughts' refers to departing from the Four Doors of Conditioned Cultivation (four types of practice) and all false thoughts. 'Obstruction is Bodhi' means that if one knows the equal and true Dharma Realm, the Buddha does not liberate sentient beings; this is what all Buddhas cannot do, which obstructs all expedient teachings and vows; this is the true Cessation Virtue. 'Non-entry is Bodhi' means that if one knows that True Thusness ultimately has no form, one will not enter the Nirvana of Provisional Teachings (expedient teachings) and all dharmas. Because of non-entry, there is no greed or attachment; this is the true Bodhi of Cessation Virtue. The following two sections, starting with 'Compliance is Bodhi,' extensively explain that True Wisdom and Cessation are Bodhi. Here, the Virtue of Wisdom is extensively discussed, while the Virtue of Cessation is discussed less. Why? Because Bodhi is wisdom, and cessation belongs to Nirvana, so it is incidental. It is divided into two parts. The first nine times directly discuss the Virtue of Wisdom, and the next seven times discuss what cannot be obtained by body and mind. 'Compliance is Bodhi' means that if one observes and cannot see the Bodhi of the Four Teachings, one complies with the True Thusness of the Middle Way in the Perfect Teaching (complete teaching). 'Abiding is Bodhi' means that if wisdom does not abide in the Four Teachings and all dharmas, it abides in the Dharma-nature of the Perfect Teaching. 'Arrival is Bodhi' means that if one observes that all dharmas and the Bodhi of the Four Teachings are ultimately unattainable, one can arrive at the Reality of True Thusness. 'Non-duality is Bodhi' means that if there are expedient and biased Bodhi teachings and all dharmas, it is Dharma-dust facing the internal mind-root, which is duality. Observing that both of these dharmas are unattainable, entering the gate of non-duality, and seeing the Middle Way, one is liberated from the two deaths (death by segments and death by transformation); this section belongs to the Virtue of Cessation. 'Equality is Bodhi' means that if one observes that Nirvana and Samsara are equal, it is equal to the Buddha-nature of emptiness; this is the Bodhi of True Wisdom Virtue. 'Non-action is Bodhi' means that if one observes that Dharma-nature is serene and constantly still, it is true non-action, not moved by birth, old age, sickness, and death. 'Wisdom is Bodhi' means that various expedient teachings and conditioned cultivation enter the truth, but do not see the minds and actions of sentient beings. The True Wisdom of the Perfect Teaching is still and constantly illuminating; the minds and actions of sentient beings naturally appear in wisdom, clearly and distinctly. 'Non-assembly is Bodhi' means that various expedient teachings clarify conditioned cultivation and wisdom entering, and only when they assemble with principle are they called true wisdom. The substance of Perfect True Cultivation Wisdom is the principle of stillness and extinction; it is not that wisdom comes to assemble. 'Non-combination is'

菩提方便真智理而言之與無明合。未能離習。真修智體而不與合。即能離於元品習也。此一番屬斷德。去取甚難須熟思之。

無處菩提下次下七番即不可以身心得義。此一即不可以身得也。偏教菩提智依色身。色身為處。此是可以身得。圓教菩提色心不二。既無能所即是無處。此即不可以身得。

假名至等故此六番明真智菩提不可以心得義。假名是菩提心是假名四種菩提但有名字。若觀即空見於佛性即真智菩提。不可以心得。如化是菩提諸法如化。四種菩提皆如化也。若知如化皆不可得。即不取菩提相不捨煩惱。即是真智之菩提也。無亂是菩提煩惱亂想及緣修動念。皆是亂想。知此亂想皆不可得。則息心達本源。內心常寂。靜則無境智之亂也。善寂是菩提方便緣修未能順理。不名真善。有緣有念即是亂想不名為寂。圓教初心智即真如。名之為善。照無動念名之為寂。智即法性。法性無染即是性凈。無取是菩提若知四教菩提及一切法皆無所有心不取著。即圓菩提。離攀緣菩提之心及一切諸法。無異是菩提諸方便教。所明菩提異於煩惱。若知菩提不異煩惱。即是圓教平等智德菩提。

無比至難知故三明不思議三德菩提結成。無比是菩提不思議真如智斷即一切法。不可以法複比於法故不可喻也。微妙是菩

【現代漢語翻譯】現代漢語譯本：菩提（bodhi，覺悟）方便和真智理，如果與無明（avidyā，迷惑）結合，就不能脫離習氣。真正的修行智慧本體而不與之結合，就能脫離根本的習氣。這部分屬於斷德（niḥsaraṇaguṇa，解脫功德），取捨非常困難，需要仔細思考。

『無處菩提』以下七種情況，都不能以身心得其義。這一個『無處』，就是不能以身得。偏教的菩提智慧依賴於色身（rūpakāya，物質身體），以色身為處所，這就可以通過身體得到。圓教的菩提，色心不二，既然沒有能所（grāhaka-grāhya，能取和所取），就是『無處』，這就不能通過身體得到。

『假名』等六種情況，說明真智菩提不能以心得到。假名是菩提，心是假名，四種菩提只有名字。如果觀空，見到佛性，就是真智菩提，不能以心得到。如化是菩提，諸法如幻化，四種菩提都如幻化。如果知道如幻化皆不可得，就不取菩提之相，不捨煩惱，這就是真智的菩提。無亂是菩提，煩惱亂想以及緣修動念，都是亂想。知道這些亂想都不可得，就能息心達到本源，內心常寂。清靜就沒有境智的擾亂。善寂是菩提，方便緣修未能順應真理，不能稱為真善。有緣有念就是亂想，不能稱為寂靜。圓教的初心智就是真如（tathatā，如實），稱之為善。照而無動念稱之為寂。智就是法性（dharmatā，法爾如是），法性沒有污染就是性凈。無取是菩提，如果知道四教菩提以及一切法都無所有，心不執著，就是圓菩提。脫離攀緣菩提之心以及一切諸法。無異是菩提，各種方便教所說的菩提異於煩惱。如果知道菩提不異於煩惱，就是圓教平等智德的菩提。

『無比』到『難知』這三種情況，說明不可思議的三德菩提，總結而成。無比是菩提，不可思議的真如智斷就是一切法。不能用法再比於法，所以不可比喻。微妙是菩提

【English Translation】 English version: Bodhi (awakening) expediency and true wisdom, when combined with ignorance (avidyā, delusion), cannot be separated from habitual tendencies. True cultivation of the wisdom essence, without combining with ignorance, can separate from the fundamental habitual tendencies. This aspect belongs to the virtue of detachment (niḥsaraṇaguṇa, the quality of liberation). Taking and discarding are very difficult, requiring careful consideration.

The seven instances from 'Bodhi without a place' onwards cannot be attained through the body and mind. This single instance of 'without a place' cannot be attained through the body. The bodhi wisdom of the provisional teachings relies on the physical body (rūpakāya, form body), taking the physical body as its location; this can be attained through the body. The bodhi of the perfect teaching sees form and mind as non-dual. Since there is no subject and object (grāhaka-grāhya, grasper and grasped), it is 'without a place,' and thus cannot be attained through the body.

The six instances from 'provisional name' explain that true wisdom bodhi cannot be attained through the mind. A provisional name is bodhi, the mind is a provisional name; the four types of bodhi are merely names. If one contemplates emptiness and sees the Buddha-nature, that is true wisdom bodhi, which cannot be attained through the mind. 'Like an illusion' is bodhi; all dharmas are like illusions; the four types of bodhi are all like illusions. If one knows that all things are like illusions and unattainable, then one neither grasps the appearance of bodhi nor abandons afflictions; this is the bodhi of true wisdom. 'Without confusion' is bodhi; afflictions, confused thoughts, and the arising of thoughts through conditioned cultivation are all confused thoughts. Knowing that these confused thoughts are unattainable allows one to quiet the mind and reach the source, with the inner mind constantly still. Tranquility eliminates the disturbance of objects and wisdom. 'Good stillness' is bodhi; expedient conditioned cultivation that fails to accord with truth is not called true goodness. Having conditions and thoughts is confused thinking and is not called stillness. The initial mind of wisdom in the perfect teaching is suchness (tathatā, thusness), called goodness. Illumination without arising thoughts is called stillness. Wisdom is the dharma-nature (dharmatā, suchness of dharma); the dharma-nature without defilement is pure in nature. 'Without grasping' is bodhi; if one knows that the bodhi of the four teachings and all dharmas are without substance, and the mind does not cling, that is perfect bodhi. Separating from the mind that clings to bodhi and all dharmas. 'Without difference' is bodhi; the bodhi explained by various expedient teachings is different from afflictions. If one knows that bodhi is not different from afflictions, that is the bodhi of the perfect teaching's equal wisdom virtue.

The three instances from 'incomparable' to 'difficult to know' explain the inconceivable three-virtue bodhi, concluding the section. 'Incomparable' is bodhi; the inconceivable suchness wisdom and severance are all dharmas. One cannot compare dharma with dharma, so it is incomparable. 'Subtle' is bodhi

提權理非妙圓教諸法即是真如。真如即智斷。諸法皆不思議三德菩提。始是極妙非諸凡小及方便菩提之所能知。

世尊至法忍五諸天蒙益。悕望既息水清珠現得圓初住無生法忍。或一音異解得通別無生。既未齊法華豈可定判。

故我不任詣彼問疾四結辭不堪。彌勒自惟。往昔為兜率天說不退轉無益於彼。而為所彈莫知酬答。豈堪傳旨而往問疾故辭不堪。

佛告光嚴童子汝行詣維摩詰問疾。二命光嚴童子文為二。一命問疾。二辭不堪。所以次命者光嚴是在家菩薩凈名寶積之法友也。亦是法身大士位居補處。所以名光嚴童子。者光有三種一色二心三非色非心。一色光者如背舍觀骨發八種光明。轉為勝處一切處放種種光。二心光者即是智慧光明能照暗惑。三非色非心光者即第一義光。如梵網經放第一義光也。大經琉璃光菩薩所放光明即其事也。彼經云光明者即是第一義諦。非色非心而現色心。所以然者經云非青見青等光。即是非色之色。光者即是智慧。即非心說心。三藏通別但有色心二光。唯有圓教明第一義光。是為不思議光也。嚴者即福智二嚴。具如大經。亦是定慧力莊嚴。具如法華。色光即福嚴心光即智嚴。第一義光即是法身。二光莊嚴顯發法身。故名光嚴。問若第一義是光者何須色心光。答如日鏡

【現代漢語翻譯】現代漢語譯本：提權理非妙圓教認為，一切諸法即是真如（Tathata，事物的本性或真實狀態）。真如即是智（Prajna，智慧）與斷（Vimukti，解脫）。一切諸法皆是不思議的三德（法身、報身、應身）菩提（Bodhi，覺悟）。這才是極妙的境界，不是那些凡夫小乘以及權宜方便的菩提所能理解的。

世尊在法忍（Dharmanantiksanti，對佛法的忍可和接受）時，五位諸天得到了利益。希望止息，如水清則珠現，他們獲得了圓教初住位的無生法忍（Anutpattikadharmakshanti，對諸法不生不滅的證悟）。或者有人通過一音異解，獲得了通教或別教的無生法忍。既然還沒有達到《法華經》的境界，怎麼可以輕易地判定呢？

所以我不能勝任去那裡問候維摩詰（Vimalakirti，一位著名的在家菩薩）的病情，因為有四種理由說明我不堪勝任。彌勒（Maitreya，未來佛）自己思量，過去在兜率天（Tushita Heaven，彌勒菩薩居住的天界）為諸天說法，說不退轉法，但對他們沒有益處，反而被他們反駁，不知如何回答。我怎麼能勝任傳達佛旨去問候病情呢？所以說我不堪勝任。

佛告訴光嚴童子（Ratnakara，寶積菩薩）說：『你去維摩詰那裡問候病情。』命令光嚴童子這段文字分為兩部分。一是命令問候病情，二是光嚴童子推辭不堪勝任。之所以先命令光嚴童子，是因為光嚴是在家菩薩，是凈名（Vimalakirti，維摩詰）和寶積（Ratnakara，寶積菩薩）的法友。也是法身大士，位居補處（一生補處菩薩）。之所以名為光嚴童子，是因為光有三種：一是色光，二是心光，三是非色非心光。一是色光，比如背舍觀（八背舍）中觀骨發等八種光明，轉為勝處（八勝處），一切處都放出種種光明。二是心光，就是智慧光明，能照破暗惑。三是非色非心光，就是第一義光。如《梵網經》所說的放出第一義光。如《大般涅槃經》中琉璃光菩薩所放的光明就是這種情況。該經說光明就是第一義諦，非色非心而現色心。之所以這樣說，是因為經中說『非青見青』等光，就是非色之色。光就是智慧，就是非心說心。三藏教、通教、別教只有色光和心光兩種。只有圓教才明瞭第一義光，這是不可思議的光。嚴就是福德和智慧兩種莊嚴，具體內容見《大般涅槃經》。也是定慧力莊嚴，具體內容見《法華經》。色光就是福嚴，心光就是智嚴，第一義光就是法身。兩種光莊嚴顯發法身，所以名為光嚴。』問：『如果第一義是光，為什麼還需要色心光？』答：『如同太陽和鏡子。』

【English Translation】 English version: The Tiquan Li Fei Miao Yuan Teaching asserts that all Dharmas (phenomena, things) are identical to Tathata (the true nature or suchness of things). Tathata is none other than Prajna (wisdom) and Vimukti (liberation). All Dharmas are inconceivable Three Virtues (Dharmakaya, Sambhogakaya, Nirmanakaya) Bodhi (enlightenment). This is the ultimate and wondrous state, not knowable by ordinary beings, lesser vehicles, or expedient Bodhisattvas.

When the World Honored One was at Dharmanantiksanti (acceptance of the Dharma), the five devas (gods) received benefit. Their hopes ceased, and like a clear pearl appearing in clear water, they attained the Anutpattikadharmakshanti (the realization of the non-arising of all dharmas) of the initial stage of the Perfect Teaching. Or, through a single sound and different interpretations, some attained the Anutpattikadharmakshanti of the Shared or Distinct Teachings. Since they have not yet reached the level of the Lotus Sutra, how can one definitively judge?

Therefore, I am not qualified to visit Vimalakirti (a famous lay Bodhisattva) and inquire about his illness, due to four reasons why I am unfit. Maitreya (the future Buddha) reflected, 'In the past, I preached the Dharma of non-retrogression in Tushita Heaven (the heaven where Maitreya Bodhisattva resides), but it was of no benefit to them. Instead, they refuted me, and I did not know how to respond. How can I be qualified to convey the Buddha's message and inquire about his illness? Therefore, I decline, saying I am not qualified.'

The Buddha told Ratnakara (a Bodhisattva): 'Go to Vimalakirti and inquire about his illness.' The passage about the command to Ratnakara is divided into two parts. First, the command to inquire about the illness; second, Ratnakara's refusal, saying he is not qualified. The reason for commanding Ratnakara first is that Ratnakara is a lay Bodhisattva, a Dharma friend of Vimalakirti and Ratnakara. He is also a Dharma-body great being, residing in the position of a successor (a Bodhisattva who will become a Buddha in the next life). The reason he is called Ratnakara is that there are three kinds of light: first, material light; second, mental light; and third, neither material nor mental light. First, material light, such as the eight kinds of light from observing bones and hair in the Eight Deliverances (eight stages of meditation), transforming into the Eight Transcendencies (eight stages of higher meditation), where all places emit various kinds of light. Second, mental light, which is the light of wisdom, capable of illuminating and dispelling dark delusions. Third, neither material nor mental light, which is the light of the First Principle. As the Brahma Net Sutra says, it emits the light of the First Principle. The light emitted by Bhaisajyaraja Bodhisattva in the Mahaparinirvana Sutra is an example of this. That sutra says that light is the First Principle, neither material nor mental, yet manifesting material and mental aspects. The reason for this is that the sutra says, 'Seeing blue as non-blue,' etc., which is the material aspect of non-materiality. Light is wisdom, which is speaking of the mind as non-mind. The Tripitaka Teaching, Shared Teaching, and Distinct Teaching only have material and mental light. Only the Perfect Teaching clarifies the light of the First Principle, which is inconceivable light. 'Adornment' refers to the two adornments of merit and wisdom, as detailed in the Mahaparinirvana Sutra. It also refers to the adornment of the power of Samadhi and wisdom, as detailed in the Lotus Sutra. Material light is the adornment of merit, mental light is the adornment of wisdom, and the light of the First Principle is the Dharmakaya. The two lights adorn and manifest the Dharmakaya, hence the name Ratnakara.' Question: 'If the First Principle is light, why is material and mental light needed?' Answer: 'Like the sun and a mirror.'

顯眼眼得日則見。智日福鏡顯第一義眼即得開佛知見見自他也。童子者菩薩住鳩摩羅迦地名為童真。如世童子心無染愛。謂不染愛自他妻也。不愛自妻者如金色迦葉。不愛他妻者不愛一切女及他妻也。菩薩亦爾。雖觀三諦證諸法喜。若於二諦法喜不愛即是不愛一切女及以他妻。不愛中道法喜即是不愛自妻。具此二義。如世童子故名光嚴童子。前命彌勒顯圓菩提開佛知見。不的在後身。今命光嚴欲明圓教道場。示佛知見。亦不在未來菩提樹下。開見是總相。如初見如意珠只一圓相。示是別相。如見如意雨出衆寶。還約初心勿遠求之。故大品明一一法門皆摩訶衍。此經明是道場。凈名往昔破光嚴者寄破三教菩提非真道場。光嚴示受折者正顯圓教真實道場。今佛次命者若述往昔被彈即大眾同聞圓真道場義。成前五種利益。

光嚴下二奉辭不堪文為四。一奉辭不堪二述不堪之由三正明被呵四結成不堪。初文者良以往昔問道場義莫知所答。故不堪傳旨往問疾也。

所以下二述不二之由。良由不識真道場義文為五。一出入相逢。二光嚴致敬。三問何來。四答道場來。五光嚴重問。初文者出入相逢致有呵問。即是不堪之由。或有所表城是本寂。出名背理入名順真。光嚴示稟方便本寂未明迷心遠理。故名為出。凈名依圓久

悟一實入法流水名之為入。由光嚴背理。故迷道場機感相會致被呵問。問上弟子菩薩皆被呵斥。今光嚴直為說道場義未見折屈。何辭不堪。答聞圓道場冥然不解此即是屈。心既已伏請問道場。即須為說不俟更呵。故不堪問疾。我即為作禮。二明光嚴致敬。所以禮者光嚴示居下跡。深識大士高德益物無方。故為致敬。而問言居士從何所來。三問何來未測來處故致問也。答我言吾從道場來。四答大士。實不從佛成道處來。為欲說于圓教初心真道場義。破諸偏教及圓事蹟所明道場。故答言從道場來。我問道場者何所是。五重問所以光嚴迷此答。道場者本是佛成道之處。如世穀場治穬卻糠顯米。菩薩亦爾。治除心惑顯出實相。成道之處故名道場。約教者三藏菩提樹下以草為座。正習俱盡成佛之處名為道場。通教菩提樹下天衣為座。正習俱盡成佛之處名為道場。別教菩提樹下七寶為座。盧舍那佛界外惑盡初成正覺之處。即是寂滅道場。圓教虛空蓮華為座。法界無明永盡初成佛處。猶是寂滅道場。坐草成佛出聲聞經。天衣七寶虛空蓮華出勝天王。隨機感見此四道場。小機見小。若衍三教菩薩見故三成佛道場相異。光嚴不見大士從此等處來。那忽答言從道場來。故重問也。

答曰下三正述被彈之事。光嚴但知方便教果頭道場之

【現代漢語翻譯】現代漢語譯本悟入一實之理，才能真正進入佛法之流，這叫做『入』。由於Vimalakīrti（維摩詰）之前的光嚴童子執著于表面的形式，背離了真理，所以在Vimalakīrti（維摩詰）的道場中，當機緣和感應相會時，他受到了呵斥。之前的弟子和菩薩都曾被呵斥過。現在光嚴童子直接爲了說明道場的真義而來，並沒有表現出任何屈服，所以沒有什麼話是不能問的。Vimalakīrti（維摩詰）回答說：『聽到圓滿的道場，卻仍然茫然不解，這就是屈服。』既然內心已經摺服，請求詢問關於道場的問題，就應該為他解說，不需要再呵斥了。所以說，不堪忍受的是不問真理的弊病。我立刻向他作禮。第二部分說明光嚴童子向Vimalakīrti（維摩詰）致敬。他之所以行禮，是因為光嚴童子表現出謙卑的姿態，他深刻地認識到Vimalakīrti（維摩詰）大士的高尚品德能夠以無盡的方式利益眾生，所以向他致敬，並且問道：『居士從哪裡來？』第三部分詢問Vimalakīrti（維摩詰）從何處而來，因為不瞭解他的來處，所以才發問。Vimalakīrti（維摩詰）回答說：『我從道場來。』第四部分Vimalakīrti（維摩詰）大士實際上並不是從佛陀成道的地方而來，而是爲了宣說圓教的初心，真正的道場之義，破除各種偏頗的教義以及圓教事蹟所闡明的道場，所以回答說從道場而來。我問道：『道場是指什麼地方？』第五部分重複提問，因為光嚴童子對這個回答感到困惑。道場原本是佛陀成道的地方，就像世俗的穀場，去除穀殼顯露出米粒一樣。菩薩也是如此，去除心中的迷惑，顯露出真實的本性。成道的地方所以稱為道場。從教義上來說，三藏教認為在菩提樹下，以草為座，正行和習氣都斷盡，成佛的地方稱為道場。通教認為在菩提樹下，以天衣為座，正行和習氣都斷盡，成佛的地方稱為道場。別教認為在菩提樹下，以七寶為座，盧舍那佛的境界之外，惑業斷盡，初次成就正覺的地方，就是寂滅道場。圓教認為以虛空蓮花為座，法界中的無明永遠斷盡，初次成佛的地方，仍然是寂滅道場。坐草成佛出自聲聞經，天衣、七寶、虛空蓮花出自《勝天王經》。隨眾生的根機而感應顯現這四種道場，小根機的人看到小的道場。如果衍化為三教，菩薩所見的三種成佛道場，其景象各不相同。光嚴童子沒有看到Vimalakīrti（維摩詰）大士從這些地方來，卻突然回答說從道場來，所以才重複提問。下面第三部分正式敘述被彈斥的事情。光嚴童子只知道方便教的果頭道場。

【English Translation】 English version To realize the one reality and enter the stream of Dharma is called 『entry』. Because Guangyan (光嚴, a boy's name) previously clung to superficial forms and deviated from the truth, he was rebuked in Vimalakīrti's (維摩詰, a bodhisattva's name) Dharma assembly when the opportunity and responses met. Previous disciples and Bodhisattvas had been rebuked before. Now, Guangyan (光嚴) has come directly to explain the true meaning of the Dharma assembly, without showing any sign of submission, so there is nothing that cannot be asked. Vimalakīrti (維摩詰) replied, 『Hearing of the perfect Dharma assembly but still being ignorant is submission.』 Since his heart has already submitted, and he requests to inquire about the Dharma assembly, he should be explained to, without further rebuke. Therefore, what is unbearable is the disease of not asking about the truth. I immediately bowed to him. The second part explains Guangyan's (光嚴) respect to Vimalakīrti (維摩詰). The reason he paid respect is that Guangyan (光嚴) showed a humble posture. He deeply recognized that Vimalakīrti's (維摩詰) noble virtues could benefit sentient beings in endless ways, so he paid respect to him and asked, 『Where does the layman come from?』 The third part asks where Vimalakīrti (維摩詰) comes from, because he does not know his origin, so he asks. Vimalakīrti (維摩詰) replied, 『I come from the Dharma assembly.』 The fourth part is that Vimalakīrti (維摩詰) actually did not come from the place where the Buddha attained enlightenment, but to proclaim the initial intention of the perfect teaching, the true meaning of the Dharma assembly, to break through various biased teachings and the Dharma assembly clarified by the perfect teaching's events, so he replied that he came from the Dharma assembly. I asked, 『What is the Dharma assembly referring to?』 The fifth part repeats the question because Guangyan (光嚴) is confused by this answer. The Dharma assembly was originally the place where the Buddha attained enlightenment, just like a secular grain field, removing the chaff to reveal the rice. Bodhisattvas are also like this, removing the delusions in their hearts and revealing the true nature. The place of enlightenment is therefore called the Dharma assembly. From the perspective of doctrine, the Tripitaka teaching believes that under the Bodhi tree, using grass as a seat, both right practice and habits are exhausted, and the place where one becomes a Buddha is called the Dharma assembly. The Common teaching believes that under the Bodhi tree, using heavenly clothes as a seat, both right practice and habits are exhausted, and the place where one becomes a Buddha is called the Dharma assembly. The Separate teaching believes that under the Bodhi tree, using seven treasures as a seat, outside the realm of Rocana Buddha, delusions are exhausted, and the place where one first attains perfect enlightenment is the Nirvana Dharma assembly. The Perfect teaching believes that using a lotus flower in space as a seat, the ignorance in the Dharma realm is forever exhausted, and the place where one first becomes a Buddha is still the Nirvana Dharma assembly. Sitting on grass to become a Buddha comes from the Sravaka Sutra, and heavenly clothes, seven treasures, and lotus flowers in space come from the 『Surpassing Heavenly Kings Sutra』. These four kinds of Dharma assemblies appear in response to the capacities of sentient beings, and those with small capacities see small Dharma assemblies. If it evolves into the three teachings, the three kinds of Buddha enlightenment Dharma assemblies seen by Bodhisattvas have different appearances. Guangyan (光嚴) did not see Vimalakīrti (維摩詰) coming from these places, but suddenly replied that he came from the Dharma assembly, so he repeated the question. Below, the third part formally narrates the matter of being rebuked. Guangyan (光嚴) only knows the Dharma assembly at the end of the expedient teaching.

義。未知圓教發心即是。類如彌勒說法皆望權果引成不退之行。今凈名說圓破光嚴執方便果上道場之計。類如大品燋炷非初非后不離初后。若不離初后以後為道場者何不以初為道場。若初不能后亦不能。是以凈名約圓初心廣說真道場義。問三教既有後心道場亦得初心即道場不。答諸方便教一往約觀何為不得。核其道理義則不成。何者方便後心方具佛法初心不能。豈得為例。但凈名總答未述其相。是以光嚴重請。今執權者知不思議一中無量。如囊中寶不探示人人無見者。所以凈名遍歷諸行明道場義。是示佛知見意在此也。但示有二種。一豎二橫。橫豎即是。其車高廣。高則徹至后際。廣則法界無邊。高廣之相具須如前凈土橫豎明義。散在諸行。若隨文歷別但成通別失其正意。今皆約圓初心以明道場。故下文云。菩薩若應諸波羅蜜舉足下足無非道場。具足佛法矣。文為四。初四番一往豎明。次二十五番一往橫明。三一番結釋。四明時眾得益。初約四心者若依別解對四十心。直心即十住。發行即十行。深心即十向。菩提心即十地。亦不全爾。何者凈名說圓初心道場。豈可豎對四十心位。今明初住即有四心乃至佛果。直心即是入一實諦。發行即是實諦萬行。深心即是深進唸唸流入。菩提心即具此三心。如磁石吸鐵。此下諸句若

明初修皆約五品。入于相似至發心住皆具一切行。是真道場。直心道場無虛假者。華嚴明初發心時便成正覺。了達諸法真實之性。又云究竟離虛妄無染如虛空。清凈妙法身湛然應一切即道場義。得無作八直無界內外苦集虛假。若為化物亦具用四種。如凈土中釋。故法華嘆五品云。當知是人已趣道場近三菩提坐道樹下。華嚴明初發心住能坐道場初成正覺。亦如大品明有菩薩從初發心即坐道場轉法輪也。發行是道場者別教十行得十波羅蜜。今圓初住見一實諦具發萬行破眾惡業顯諸法門。即是道場。自利利他名能辨事。深心是道場者別教十向解行深入。今圓初心見第一義能見於空及與不空。不空故即是深入非二乘通菩薩別三十心。複次初住得入中道。雙照二諦自然流入薩婆若海。即是漸深。以深心故無明糠脫真法得顯即道場義。豎進深入橫諸功德亦隨增長。菩提心是道場者別教初地名真發心。今圓初心見真名真。發行是廣流入。是深廣而且深名深廣心。菩薩得此心故無緣慈悲無作弘誓如磁石吸鐵。即真菩提心能自除法界煩惱顯出法身。即是道場。見一實諦非因非果分別法界無作四諦。因果不亂即是無謬。複次總前三心即是三德菩提。故名菩提心是道場。

佈施下次二十五番橫約諸行明道場義。別教六度豎對六地下諸法

【現代漢語翻譯】現代漢語譯本：明初修皆約五品（指觀行位五品弟子位）。入于相似位乃至發心住位，都具足一切行門。這就是真正的道場。以直心為道場，沒有虛假。華嚴經闡明，初發菩提心時便成就正覺，了達諸法真實之性。又說，究竟離虛妄，無染如虛空，清凈妙法身湛然應一切，這就是道場之義。證得無作八正道，無界內外苦集皆是虛假。如果爲了教化眾生，也具足運用四種悉檀（四種說法方式）。如凈土經中所解釋。所以法華經讚歎五品弟子說：『應當知道這個人已經趣向道場，接近阿耨多羅三藐三菩提，將要坐在菩提樹下。』華嚴經闡明，初發心住位的菩薩能坐道場，初成正覺。也如大品經所說，有菩薩從初發心就坐在道場，轉法輪。發行是道場，別教十行位的菩薩得到十波羅蜜。現在圓教初住位的菩薩，見一實諦，具足發起萬行，破除各種惡業，顯現諸法門，這就是道場。自利利他，名為能辨事。深心是道場，別教十向位的菩薩解行深入。現在圓教初心位的菩薩，見第一義，能見空及不空。因為不空，所以就是深入，不是二乘（聲聞、緣覺）和通教菩薩、別教三十心所能及的。進一步說，初住位的菩薩證入中道，雙照二諦（真諦、俗諦），自然流入薩婆若海（一切種智），這就是漸深。因為有深心，所以無明糠秕脫落，真法得以顯現，這就是道場之義。豎向深入，橫向各種功德也隨之增長。菩提心是道場，別教初地名為真發心。現在圓教初心見真，名為真。發行是廣，流入是深，廣而且深，名為深廣心。菩薩得到這種心，所以能生起無緣慈悲，發起無作弘誓，如同磁石吸引鐵。這就是真正的菩提心，能自己去除法界煩惱，顯現出法身，這就是道場。見一實諦，非因非果，分別法界，無作四諦，因果不亂，這就是無謬。進一步說，總合前面三種心，就是三德菩提（法身德、般若德、解脫德），所以說菩提心是道場。佈施等下文二十五番，橫向地用各種修行來闡明道場之義。別教六度豎向地對應六地下的諸法。

【English Translation】 English version: The initial cultivation in the Ming Dynasty was generally based on the Five Grades (referring to the Five Grades Disciples in the Stage of Contemplation and Practice). Entering the Stage of Resemblance and even the Stage of Faith, all are fully equipped with all practices. This is the true Bodhimanda (place of enlightenment). The straight mind is the Bodhimanda, without falsehood. The Avatamsaka Sutra clarifies that when the initial Bodhi mind is aroused, one attains perfect enlightenment, understanding the true nature of all dharmas. It also says, 'Ultimately free from falsehood, without defilement like empty space, the pure and wonderful Dharmakaya (Dharma body) responds serenely to everything,' which is the meaning of Bodhimanda. Attaining the uncreated Eightfold Noble Path, the suffering and accumulation of suffering within and without the realms are all false. If it is for the purpose of teaching sentient beings, it is also fully equipped to use the Four Siddhantas (four ways of teaching). As explained in the Pure Land Sutra. Therefore, the Lotus Sutra praises the Five Grades Disciples, saying: 'It should be known that this person has already approached the Bodhimanda, is close to Anuttara-Samyak-Sambodhi (supreme perfect enlightenment), and is about to sit under the Bodhi tree.' The Avatamsaka Sutra clarifies that the Bodhisattva in the Initial Faith Stage can sit in the Bodhimanda and attain perfect enlightenment for the first time. It is also like what the Mahaprajnaparamita Sutra says, there are Bodhisattvas who, from the initial arousal of the Bodhi mind, sit in the Bodhimanda and turn the Dharma wheel. The issuing of practice is the Bodhimanda, the Bodhisattvas in the Ten Practices Stage of the Separate Teaching attain the Ten Paramitas (perfections). Now, the Bodhisattvas in the Initial Dwelling Stage of the Perfect Teaching see the One Reality, fully arouse the myriad practices, break through all evil karmas, and reveal all Dharma doors, this is the Bodhimanda. Benefiting oneself and benefiting others is called being able to discern matters. 'Deep Mind is the Bodhimanda,' the Bodhisattvas in the Ten Dedications Stage of the Separate Teaching deeply understand and practice. Now, the Bodhisattvas in the Initial Mind Stage of the Perfect Teaching see the First Meaning, and can see emptiness and non-emptiness. Because it is not empty, it is deep, which cannot be reached by the Two Vehicles (Sravakas and Pratyekabuddhas), the Common Teaching Bodhisattvas, and the Thirty Minds of the Separate Teaching. Furthermore, the Bodhisattvas in the Initial Dwelling Stage enter the Middle Way, illuminating the Two Truths (conventional truth and ultimate truth) simultaneously, and naturally flow into the ocean of Sarvajna (all-knowing wisdom), which is gradual deepening. Because of the deep mind, the chaff of ignorance falls off, and the true Dharma is revealed, which is the meaning of Bodhimanda. Vertical deepening, and horizontal merits also increase accordingly. 'The Bodhi Mind is the Bodhimanda,' the Initial Ground of the Separate Teaching is called True Arousal of Mind. Now, the Initial Mind of the Perfect Teaching sees the truth and is called true. Issuing practice is broad, flowing in is deep, broad and deep, called deep and broad mind. Bodhisattvas who attain this mind can generate unconditioned compassion and make uncreated great vows, like a magnet attracting iron. This is the true Bodhi mind, which can remove the afflictions of the Dharma realm and reveal the Dharmakaya, which is the Bodhimanda. Seeing the One Reality, neither cause nor effect, distinguishing the Dharma realm, uncreated Four Noble Truths, cause and effect are not confused, which is without error. Furthermore, combining the previous three minds is the Three Virtues of Bodhi (Dharmakaya virtue, Prajna virtue, and Liberation virtue), so it is said that the Bodhi mind is the Bodhimanda. The twenty-five items below, using various practices horizontally to clarify the meaning of Bodhimanda. The Six Paramitas of the Separate Teaching vertically correspond to the dharmas below the Six Grounds.

門從七地至十地。今圓初心即是橫明。以橫望豎即其車高廣。文為五。一約六度自行二約四等等化他三約多聞進修觀諦四約降魔說法五約力無畏果德。一約六度者即是行本。六度皆具五種四權一實。具如前釋。佈施是道場者。初發心住檀波羅蜜舍一切慳心顯佈施法身即道場。不望報者住真修檀不望世間及緣修報。持戒是道場者。初發心住此尸波羅蜜。破一切惡業顯真戒法身即是道場。尸中具一切佛法即是得愿具足。忍辱是道場。初發心住此羼提波羅蜜。能除法界瞋恚顯真忍辱法身即是道場。既具權實慈忍之力於法界眾生心無掛礙。精進是道場。初發心住此精進能離法界事理懈怠得真精進法身。即是道場自然流入即無懈怠。禪定是道場。初發心住此禪定能除法界一切散亂。顯真禪定法身即是道場。於事理諸禪出入自在即是心調柔也。智慧是道場。初發心住此智慧能斷法界一切無明。顯真智慧法身即是道場。見四不可說之理念念現前即是現見諸法。

慈是至眾生故二約化他之行。四等即是利物之心眾行之首。慈是道場。初心菩薩得真無緣慈離法界瞋惑。顯真慈法身即是道場。普覆法界即等眾生。悲是道場。初心菩薩住無緣悲內破疲苦。真法身顯即是道場。雖處三界拔濟眾生心無疲苦。喜是道場。初心菩薩得真無緣喜

【現代漢語翻譯】現代漢語譯本：從七地到十地的菩薩修行，現在圓滿初發心就是橫向的明瞭。以橫向來看待豎向的修行，就像車子一樣高大寬廣。經文分為五個方面：一是通過六度（六種修行）來自行，二是通過四等（四種平等心）來化他，三是通過多聞來進修觀諦（真理），四是通過降魔來說法，五是通過力無畏（力量和無畏）來獲得果德。一是通過六度來自行，這是修行的根本。六度都具備五種權巧方便和一種真實智慧，具體解釋如前所述。佈施是道場，初發心住于檀波羅蜜（Dānapāramitā，佈施波羅蜜），捨棄一切慳吝之心，顯現佈施法身，這就是道場。不期望回報，安住于真實的佈施修行，不期望世間和因緣的報答。持戒是道場，初發心住于尸波羅蜜（Śīlapāramitā，持戒波羅蜜），破除一切惡業，顯現真戒法身，這就是道場。持戒中具備一切佛法，就是得愿具足。忍辱是道場，初發心住于羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜），能夠消除法界的嗔恚，顯現真忍辱法身，這就是道場。具備權巧和真實的慈忍之力，對於法界眾生心中沒有掛礙。精進是道場，初發心住於此精進，能夠遠離法界事理上的懈怠，獲得真精進法身，這就是道場，自然流入而沒有懈怠。禪定是道場，初發心住於此禪定，能夠消除法界一切散亂，顯現真禪定法身，這就是道場。對於事理諸禪出入自在，就是心調柔。智慧是道場，初發心住於此智慧，能夠斷除法界一切無明，顯現真智慧法身，這就是道場。見到四不可說之理念唸唸現前，就是現見諸法。

慈是到達眾生的原因，二是通過四等來行化他之事。四等就是利益眾生的心，是各種行為的首要。慈是道場，初心菩薩獲得真無緣慈，遠離法界的嗔惑，顯現真慈法身，這就是道場。普遍覆蓋法界，就是平等對待眾生。悲是道場，初心菩薩安住于無緣悲，內在破除疲憊和痛苦，真法身顯現，這就是道場。雖然身處三界，救拔濟度眾生，心中沒有疲憊和痛苦。喜是道場，初心菩薩獲得真無緣喜

【English Translation】 English version: From the seventh to the tenth Bhumi (stages of Bodhisattva development), the perfect initial aspiration is immediately horizontally clear. Looking at the vertical with the horizontal is like the height and breadth of a cart. The text is in five parts: first, practicing the Six Perfections (Ṣaṭpāramitā) for oneself; second, transforming others through the Four Immeasurables (catuḥ-apramāṇa); third, advancing in learning, cultivating contemplation of the Truth; fourth, subduing demons and expounding the Dharma; fifth, attaining the fruit of the power of fearlessness. First, practicing the Six Perfections is the root of practice. The Six Perfections all possess five expedient means and one true wisdom, as explained earlier. Giving is the Bodhimaṇḍa (place of enlightenment), the initial aspiration dwells in Dānapāramitā (Perfection of Giving), relinquishing all stinginess, revealing the Dharma-body of giving, which is the Bodhimaṇḍa. Not expecting reward, dwelling in true giving practice, not expecting worldly or conditioned rewards. Precepts are the Bodhimaṇḍa, the initial aspiration dwells in Śīlapāramitā (Perfection of Morality), breaking all evil karma, revealing the true Dharma-body of precepts, which is the Bodhimaṇḍa. Within precepts are contained all Buddha-dharmas, which is the fulfillment of vows. Patience is the Bodhimaṇḍa, the initial aspiration dwells in Kṣāntipāramitā (Perfection of Patience), able to eliminate anger in the Dharma-realm, revealing the true Dharma-body of patience, which is the Bodhimaṇḍa. Possessing the power of expedient and true loving-patience, there is no hindrance in the mind towards sentient beings in the Dharma-realm. Diligence is the Bodhimaṇḍa, the initial aspiration dwells in this diligence, able to depart from laziness in the Dharma-realm in both affairs and principles, attaining the true Dharma-body of diligence, which is the Bodhimaṇḍa, naturally flowing without laziness. Dhyana (meditation) is the Bodhimaṇḍa, the initial aspiration dwells in this Dhyana, able to eliminate all distractions in the Dharma-realm, revealing the true Dharma-body of Dhyana, which is the Bodhimaṇḍa. Being free to enter and exit all Dhyanas in both affairs and principles is the taming of the mind. Wisdom is the Bodhimaṇḍa, the initial aspiration dwells in this wisdom, able to sever all ignorance in the Dharma-realm, revealing the true Dharma-body of wisdom, which is the Bodhimaṇḍa. Seeing the concept of the four unspeakables appearing moment by moment is directly seeing all dharmas.

Loving-kindness is the reason for reaching sentient beings, second, transforming others through the practice of the Four Immeasurables. The Four Immeasurables are the mind of benefiting beings, the foremost of all actions. Loving-kindness is the Bodhimaṇḍa, the initial aspiration Bodhisattva attains true unconditioned loving-kindness, departing from anger and delusion in the Dharma-realm, revealing the true Dharma-body of loving-kindness, which is the Bodhimaṇḍa. Universally covering the Dharma-realm is equal to treating all sentient beings equally. Compassion is the Bodhimaṇḍa, the initial aspiration Bodhisattva dwells in unconditioned compassion, internally breaking fatigue and suffering, the true Dharma-body manifests, which is the Bodhimaṇḍa. Although dwelling in the Three Realms, rescuing and delivering sentient beings, there is no fatigue or suffering in the mind. Joy is the Bodhimaṇḍa, the initial aspiration Bodhisattva attains true unconditioned joy.

無量心。破法界疾患不悅樂心。顯真喜法身即是道場。慶諸眾生離苦得樂即是悅樂法也。舍是道場。初心菩薩住空平等地即破愛憎。顯真虛空法身即是道場。雖利眾生心無取捨即愛憎永斷。神通是道場。是能化法也。初心即得六根清凈真如意通。破于諸根障通無知之垢。顯出法性真凈六根即是道場。此即成就六通如應化物。解脫是道場。由脫成通故次明也。持地云菩薩得一切禪乃能出二乘解脫際入。若初心入三諦三昧即是二十五三昧。除二十五有罪垢煩惱。顯出二十五有我之真性即是道場。以其因中能背舍三界故得成八解脫二十五三昧。方便是道場。即是化他善巧。初心有中即有雙照二諦之方便。破恒沙無知顯諸方便法門即是道場。能以三輪不思議化三密示現權巧教化一切眾生。四攝是道場。四攝是方便化物之法。如方便品釋。佈施愛語利行同事以攝眾生令得解脫。

多聞至空故三明多聞進行。雖具自他之智事須進修令成圓極。多聞是道場。初心菩薩得真聞持聞十方佛法破諸妄暗。多聞顯發文字性離即是道場。以能隨順如聞而行。伏心是道場。瓔珞云從初發心至金剛頂皆名伏忍。初心圓伏無明進顯真實即是道場。一心三觀即是正觀諸法。三十七品是道場。菩薩初心得無作道品能除八倒一切妄惑。顯法性五陰法身

【現代漢語翻譯】現代漢語譯本：無量心（Apramāṇa-citta，無限的慈悲心）。破除對法界的疾患和不悅樂之心。彰顯真喜法身，此即是道場（bodhimaṇḍa，覺悟之地）。慶賀一切眾生脫離痛苦，獲得快樂，這便是悅樂之法。舍（Upekṣā，捨棄）即是道場。初發心的菩薩安住于空平等之地，便能破除愛憎。彰顯真虛空法身，此即是道場。雖然利益眾生，心中卻無取捨，愛憎便能永遠斷除。神通（Abhijñā，超自然能力）即是道場。這是能夠變化的法。初發心菩薩便能獲得六根清凈，如意神通。破除諸根的障礙和無知之垢。顯現出法性真凈的六根，此即是道場。這便是成就六神通，如應化度眾生。解脫（vimoksha，從束縛中解脫）即是道場。由於脫離束縛才能成就神通，所以接下來闡明。持地經中說，菩薩獲得一切禪定，才能超出二乘解脫的境界而進入。如果初發心菩薩進入三諦三昧，便是二十五三昧。去除二十五有（二十五種存在狀態）的罪垢煩惱。顯現出二十五有中『我』的真性，此即是道場。因為在因地中能夠背離捨棄三界，所以能夠成就八解脫和二十五三昧。方便（upāya，善巧手段）即是道場。這是化度他人的善巧。初發心菩薩在有中便具有雙照二諦的方便。破除恒河沙數般的無知，彰顯諸方便法門，此即是道場。能夠以三輪不思議的方式，用三密示現權巧，教化一切眾生。四攝（saṃgrahavastu，四種攝取眾生的方法）即是道場。四攝是方便化度眾生的方法。如《方便品》所解釋的。佈施（dāna，給予），愛語（priyavacana，親切友善的言語），利行（arthakriyā，做對他人有益的事），同事（samānārthatā，與他人同甘共苦）以此來攝取眾生，使他們獲得解脫。多聞至空，所以要通過三明多聞來進行修行。雖然具備自利利他的智慧，但必須進修，使之達到圓滿的境地。多聞（bahushruta，博學多聞）即是道場。初發心菩薩獲得真聞持，聽聞十方佛法，破除各種虛妄的黑暗。多聞顯發文字性離，此即是道場。因為能夠隨順所聽聞的佛法而修行。伏心（subdued mind，降伏內心）即是道場。《瓔珞經》中說，從初發心到金剛頂，都稱為伏忍。初發心圓滿降伏無明，進而彰顯真實，此即是道場。一心三觀便是正確觀察諸法。三十七品（bodhipakkhiyādhammā，三十七道品）即是道場。菩薩初發心獲得無作道品，能夠去除八倒（顛倒見）和一切虛妄迷惑。彰顯法性五陰法身。

【English Translation】 English version: Immeasurable mind (Apramāṇa-citta, boundless compassionate mind). It shatters the afflictions and unpleasantness towards the realm of Dharma. Manifesting the true joy Dharmakāya (Dharmakāya, the body of the Dharma), this is the bodhimaṇḍa (bodhimaṇḍa, the place of enlightenment). Celebrating all sentient beings' liberation from suffering and attainment of happiness, this is the Dharma of joyful delight. Equanimity (Upekṣā, equanimity) is the bodhimaṇḍa. A Bodhisattva with initial aspiration, dwelling in the ground of emptiness and equality, can break through love and hatred. Manifesting the true emptiness Dharmakāya, this is the bodhimaṇḍa. Although benefiting sentient beings, the mind has no grasping or rejection, thus love and hatred are forever severed. Supernatural powers (Abhijñā, supernormal abilities) are the bodhimaṇḍa. This is the Dharma of transformation. A Bodhisattva with initial aspiration attains purification of the six senses and unobstructed supernatural powers. Breaking through the obstacles of the senses and the defilements of ignorance. Manifesting the true and pure six senses of Dharma-nature, this is the bodhimaṇḍa. This is the accomplishment of the six supernatural powers, transforming beings according to their needs. Liberation (vimoksha, freedom from bondage) is the bodhimaṇḍa. Because liberation leads to the attainment of supernatural powers, it is explained next. The Sutra of Holding the Earth states that a Bodhisattva who attains all dhyanas (meditative states) can transcend the realm of liberation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and enter. If a Bodhisattva with initial aspiration enters the Samadhi of the Three Truths, it is the twenty-five Samadhis. Removing the defilements and afflictions of the twenty-five realms of existence. Manifesting the true nature of 'self' within the twenty-five realms of existence, this is the bodhimaṇḍa. Because in the causal stage, one can turn away from and renounce the three realms, one can attain the eight liberations and twenty-five Samadhis. Expedient means (upāya, skillful means) are the bodhimaṇḍa. This is the skillful means of transforming others. A Bodhisattva with initial aspiration possesses the expedient means of simultaneously illuminating the two truths within existence. Breaking through ignorance as numerous as the sands of the Ganges, manifesting the various Dharma gates of expedient means, this is the bodhimaṇḍa. One can use the inconceivable three wheels (of action), manifesting skillful means through the three mysteries (of body, speech, and mind), teaching and transforming all sentient beings. The four means of attraction (saṃgrahavastu, four ways of gathering beings) are the bodhimaṇḍa. The four means of attraction are the methods of expediently transforming sentient beings. As explained in the chapter on Expedient Means. Giving (dāna, generosity), loving speech (priyavacana, kind and friendly speech), beneficial conduct (arthakriyā, doing what is beneficial to others), and cooperation (samānārthatā, sharing joys and sorrows with others) are used to attract sentient beings, enabling them to attain liberation. Extensive learning leads to emptiness, therefore, one must cultivate through the three kinds of wisdom based on extensive learning. Although possessing the wisdom to benefit oneself and others, one must cultivate further to achieve perfection. Extensive learning (bahushruta, erudition) is the bodhimaṇḍa. A Bodhisattva with initial aspiration attains true retention of what is heard, listening to the Buddhadharma of the ten directions, breaking through all false darkness. Extensive learning manifests the nature of words as being apart from words, this is the bodhimaṇḍa. Because one can follow and practice according to what is heard. Subduing the mind (subdued mind, taming the mind) is the bodhimaṇḍa. The Sutra of the Garland states that from the initial aspiration to the Vajra peak, all is called subduing patience. The initial aspiration completely subdues ignorance, further manifesting the truth, this is the bodhimaṇḍa. The one mind contemplating the three truths is the correct contemplation of all Dharmas. The thirty-seven factors of enlightenment (bodhipakkhiyādhammā, thirty-seven limbs of enlightenment) are the bodhimaṇḍa. A Bodhisattva with initial aspiration attains the unconditioned factors of enlightenment, which can remove the eight inversions (perverted views) and all false delusions. Manifesting the Dharmakāya of the five skandhas (aggregates) of Dharma-nature.

解脫進修。乃至得大涅槃即是道場。界內四諦界外三諦皆名有為。而背舍也。無量滅諦無作道滅即真無為。諦是道場此下五番即是道品所觀之境。初心菩薩能用道品見四四諦。斷界內外迷理煩惱顯權實理即是道場。說四四諦即不誑世間。緣起是道場。觀十二因緣有四種相。初心菩薩能用無作道品觀因緣三道。得三種菩提即是道場。若觀因緣見三佛性即無盡也。諸煩惱是道場。初心菩薩能用道品觀於三毒。不染虛偽顯真佛法即是道場。亦知煩惱及以佛法皆畢竟空。眾生是道場。初心菩薩能用道品觀九道眾生空。不見眾生相則妄惑不起。見眾生真性即是佛性即是道場。若不見眾生定性則於我無我而不二。是真無我義。一切法是道場。初心菩薩能用道品觀一切陰入等空。破諸法中顛倒妄惑顯佛性五陰。得五種涅槃即是道場。亦知諸法及涅槃空。

降魔至畏故四約降魔說法明道場義。菩薩觀行成就故能制伏魔怨。降魔是道場。初心菩薩能降四魔乃至八魔見魔界如即佛界如即真道場。能處魔界心不傾動。三界是道場。初心菩薩不離三界不著三界。見三界三諦成王三昧二十五三昧。顯一切佛法即是道場。知三界空本無所趣。師子吼是道場。師子吼者名決定說。初心菩薩能破疑惑見諸眾生悉有佛性即是道場。四不可說說四因果

【現代漢語翻譯】現代漢語譯本：解脫進修，乃至獲得大涅槃，這就是道場（修行的場所）。界內的四諦（苦、集、滅、道）和界外的三諦（真諦、俗諦、中諦）都稱為有為法，也是背舍（一種禪定）。無量滅諦和無作道滅才是真正的無為法。諦就是道場。以下五段內容就是道品（三十七道品）所觀照的境界。初發心的菩薩能夠運用道品來觀察四四諦，斷除界內和界外對於真理的迷惑煩惱，顯現權實二理，這就是道場。宣說四四諦，就不會欺騙世間。緣起是道場。觀察十二因緣有四種相。初發心的菩薩能夠運用無作道品來觀察因緣三道，獲得三種菩提（自覺、覺他、覺行圓滿），這就是道場。如果觀察因緣而見到三佛性（正因佛性、了因佛性、緣因佛性），那就是無窮無盡的。諸煩惱是道場。初發心的菩薩能夠運用道品來觀察貪、嗔、癡三毒，不被虛偽所染污，顯現真實的佛法，這就是道場。也知道煩惱以及佛法，最終都是空性的。眾生是道場。初發心的菩薩能夠運用道品來觀察九道眾生的空性，不見眾生相，那麼虛妄的迷惑就不會產生。見到眾生的真性就是佛性，這就是道場。如果不見眾生的定性，那麼對於我與無我，就不會執著於二元對立，這才是真正的無我之義。一切法是道場。初發心的菩薩能夠運用道品來觀察一切陰、入等為空性，破除諸法中的顛倒妄惑，顯現佛性的五陰，獲得五種涅槃，這就是道場。也知道諸法以及涅槃都是空性的。

降伏魔怨乃至畏懼，所以用四種方式來闡述降伏魔怨的說法，來說明道場的意義。菩薩的觀行成就，所以能夠制伏魔怨。降伏魔怨是道場。初發心的菩薩能夠降伏四魔乃至八魔，見到魔界如如不動，佛界也如如不動，這就是真正的道場。能夠在魔界中心不為所動。三界是道場。初發心的菩薩不離開三界，也不執著於三界。見到三界的三諦，成就王三昧和二十五三昧，顯現一切佛法，這就是道場。知道三界是空性的，本來就沒有什麼可去之處。師子吼是道場。師子吼的意思是決定性的宣說。初發心的菩薩能夠破除疑惑，見到一切眾生都具有佛性，這就是道場。四不可說，宣說四因果。

【English Translation】 English version: Liberation and diligent practice, even to attaining Great Nirvana, that is the Bodhimanda (place of enlightenment). The Four Noble Truths within the realms (suffering, accumulation, cessation, path) and the Three Truths beyond the realms (truth of emptiness, truth of conventional existence, truth of the middle way) are all called conditioned phenomena, and also the Backwards Release (a type of Samadhi). The immeasurable Truth of Cessation and the Cessation of the Path of Non-Action are the true unconditioned phenomena. Truth is the Bodhimanda. The following five sections are the realms contemplated by the Bodhipakshika-dharmas (thirty-seven factors of enlightenment). A Bodhisattva with initial aspiration can use the Bodhipakshika-dharmas to observe the Four Noble Truths, severing the delusions and afflictions concerning principle within and beyond the realms, revealing the provisional and real principles, that is the Bodhimanda. Speaking of the Four Noble Truths is not deceiving the world. Dependent Origination is the Bodhimanda. Observing the Twelve Links of Dependent Origination has four aspects. A Bodhisattva with initial aspiration can use the Path of Non-Action of the Bodhipakshika-dharmas to observe the Three Paths of Dependent Origination, attaining the Three Bodhis (self-awakening, awakening others, perfect practice), that is the Bodhimanda. If one observes Dependent Origination and sees the Three Buddha-natures (the inherent Buddha-nature, the manifesting Buddha-nature, the causal Buddha-nature), that is inexhaustible. All afflictions are the Bodhimanda. A Bodhisattva with initial aspiration can use the Bodhipakshika-dharmas to observe the Three Poisons (greed, hatred, delusion), not being tainted by falsehood, revealing the true Buddha-dharma, that is the Bodhimanda. Also knowing that afflictions and the Buddha-dharma are ultimately empty. Sentient beings are the Bodhimanda. A Bodhisattva with initial aspiration can use the Bodhipakshika-dharmas to observe the emptiness of sentient beings in the nine realms, not seeing the appearance of sentient beings, then false delusions will not arise. Seeing the true nature of sentient beings is the Buddha-nature, that is the Bodhimanda. If one does not see the fixed nature of sentient beings, then regarding 'I' and 'not-I', one will not be attached to duality, that is the true meaning of 'no-self'. All dharmas are the Bodhimanda. A Bodhisattva with initial aspiration can use the Bodhipakshika-dharmas to observe the emptiness of all skandhas, sense bases, etc., breaking through the inverted delusions in all dharmas, revealing the five skandhas of Buddha-nature, attaining the five kinds of Nirvana, that is the Bodhimanda. Also knowing that all dharmas and Nirvana are empty.

Subduing demons even to fear, therefore, using four ways to explain the Dharma of subduing demons to clarify the meaning of the Bodhimanda. Because the Bodhisattva's contemplative practice is accomplished, they can subdue demonic enemies. Subduing demons is the Bodhimanda. A Bodhisattva with initial aspiration can subdue the four demons even to the eight demons, seeing the demon realm as suchness, the Buddha realm also as suchness, that is the true Bodhimanda. Being able to remain unmoved in the demon realm. The Three Realms are the Bodhimanda. A Bodhisattva with initial aspiration does not leave the Three Realms, nor is attached to the Three Realms. Seeing the Three Truths of the Three Realms, accomplishing the King Samadhi and the twenty-five Samadhis, revealing all Buddha-dharma, that is the Bodhimanda. Knowing that the Three Realms are empty, originally there is nowhere to go. Lion's Roar is the Bodhimanda. Lion's Roar means definitive declaration. A Bodhisattva with initial aspiration can break through doubts, seeing that all sentient beings possess Buddha-nature, that is the Bodhimanda. The Four Unspeakables, declaring the four causes and effects.

赴機利物決定無畏。

力無畏至智故五約果德明道場。力無畏不共法是道場。初心菩薩成就十種智力如華嚴說。即是觀一實諦能破無明得力無畏不共真法即是道場。力無畏不共自行無失。化他得宜即無諸過。三明是道場。初心菩薩即得三明。達三世事理無掛礙也。一念知一切法是道場。初心菩薩見中道理即能雙照二諦。破法界無明真智顯現。即是道場。初心總相。一切智成亦為佛也。

如是至佛法矣三結成道場。若約凈名成就如上諸波羅蜜教化眾生。隨其舉足下足皆是除偽顯真即是道場中來。豈可從佛得道處來。若作初發心住解。初心菩薩應諸波羅蜜教化眾生除偽顯真。舉足下足觀常現前。即是道場中來。乃至十地亦復如是。若約十信五品弟子解。若常修此觀教化眾生不失念者。舉足下足皆道場中來。具足一切佛法。法華云當知是人已趣道場。

說是至菩提心四時眾得益。五百天人皆發無上道心者即發心住也。

故我不任詣彼問疾四結辭不堪。光嚴自惟往昔迷真道場因凈名方解。既神智劣弱豈堪傳旨往問疾乎。

維摩經略疏卷第十九

菩薩品之三

佛告持世菩薩汝行詣維摩詰問疾三命持世文為二。一命問疾二辭不堪。所以次命者其既是出家菩薩。亦是法身大士紹尊位者。

所言持世者領憶不忘名之為持。世以隔別為義。實相真心領憶諸法無有遺忘故名持世。持義多途略有五種。一遮持二總持三聞持四住持五任持。四教皆有此五種持。但三權一實。今約圓教明五種持。一遮持者菩薩得實相真明能遮法界煩惱生死苦報。二總持者一切萬行自利利他功德如完器盛水無有漏失。三聞持者十方諸佛說法乃至十界所有言辭一聞便憶。如雲持雨不忘失也。四住持者住持十方諸佛法門興隆不絕。五任持者無緣大慈荷負一切保任不捨。菩薩從初發心心如虛空非偏非圓。而能權實皆持。乃至法雲等覺。持世位居補處權實五持將極。豈不知波旬化身而為帝釋。但為眾生令知魔界如佛界如一如無二。故於往昔者示不知魔。示受呵折令眾生悟佛知見也。開即是總示即是別總別不二即悟。此還約初心不須遠求。乃至妙覺亦復如是。前呵彌勒光嚴皆破果上之僻報。故約菩提道場以彈次呵持世善德。皆破因中之謬取。故約魔來施會以彈。今佛次命持世者若述往昔被彈之事。令諸菩薩覺知魔事悟佛知見。大眾同聞即得成前五種利益。

持世下二奉辭不堪文為四。一奉辭不堪二述不堪之由三明不堪之事四結成不堪。初文者良以往昔不覺魔作帝釋為凈名所彈。豈堪傳旨。

所以下二述不堪之由。由不識魔作帝釋來

【現代漢語翻譯】現代漢語譯本：所說的『持世』（Dṛtiśrī, 意為『堅固的榮耀』）菩薩，以領悟憶持而不忘失為『持』的含義。『世』在這裡有隔絕差別的意思。實相真心能夠領悟憶持一切諸法而沒有遺忘，所以叫做『持世』。『持』的含義有很多方面，這裡簡略地講五種：一、遮持，二、總持，三、聞持，四、住持，五、任持。四教（藏、通、別、圓四種教法）都具有這五種『持』，但有三權一實（前三種為權教，后一種為實教）的區別。現在就圓教來闡明這五種『持』。一、遮持，菩薩證得實相真明，能夠遮止法界中的煩惱、生死以及苦報。二、總持，一切萬行自利利他的功德，就像完整的器皿盛水一樣，沒有絲毫的漏失。三、聞持，十方諸佛所說的法，乃至十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）所有的一切言辭，一聽聞就能憶持不忘，就像雲彩保持雨水而不遺失一樣。四、住持，住持十方諸佛的法門，使之興隆而不絕。五、任持，以無緣大慈之心荷負一切眾生，保任而不捨棄。菩薩從最初發心時，心就像虛空一樣，沒有偏頗，也沒有圓滿，但能夠權巧和真實都兼顧。乃至達到法雲地、等覺位，『持世』菩薩的位居補處（下一尊佛的候選人），權巧和真實的五種『持』都將達到極致。難道不知道波旬（Pāpīyas, 欲界第六天之主，常擾亂佛及弟子）會化身為帝釋（Indra, 忉利天之主）嗎？但這只是爲了讓眾生明白魔界和佛界一樣，如一如無二。所以在過去的事情中示現出不認識魔，示現出受到呵斥，是爲了讓眾生覺悟佛的知見。『開』就是總，『示』就是別，總別不二就是覺悟。這還是就初心而言，不需要向遠處尋求。乃至妙覺（佛果）也是這樣。之前呵斥彌勒（Maitreya）菩薩和光嚴童子，都是爲了破除果位上的偏差執著。所以借菩提道場來彈呵；這次呵斥『持世』菩薩和善德天子，都是爲了破除因地中的錯誤取捨。所以借魔來施會來彈呵。現在佛陀再次命令『持世』菩薩陳述往昔被彈呵的事情，是爲了讓各位菩薩覺知魔事，悟入佛的知見。大眾一同聽聞，就能成就前面的五種利益。『持世』菩薩以下的兩段『奉辭不堪』的文字分為四個部分：一、奉辭不堪，二、陳述不堪的原因，三、說明不堪的事情，四、總結成不堪。第一部分文字的意思是，因為過去沒有覺察到魔化作帝釋，而被維摩詰（Vimalakīrti）所彈呵，怎麼能勝任傳達佛旨的重任呢？『所以』以下的兩段文字是陳述不堪的原因。原因是不認識魔化作帝釋前來。

【English Translation】 English version: The so-called Dṛtiśrī (meaning 'firm glory') Bodhisattva, 'holding' means to comprehend and remember without forgetting. 'World' here means separation and difference. The true mind of reality is able to comprehend and remember all dharmas without forgetting, so it is called 'Dṛtiśrī'. There are many aspects to the meaning of 'holding', here are five briefly: first, defensive holding; second, comprehensive holding; third, hearing holding; fourth, abiding holding; fifth, sustaining holding. The four teachings (Tripiṭaka, Common, Distinct, and Perfect) all have these five types of 'holding', but there is a distinction between the three provisional and one real (the first three are provisional teachings, and the last is the real teaching). Now, let's explain these five types of 'holding' in terms of the Perfect Teaching. First, defensive holding: Bodhisattvas who attain the true light of reality are able to prevent afflictions, birth and death, and suffering retribution in the Dharma Realm. Second, comprehensive holding: all the merits of benefiting oneself and others in all practices are like water in a complete vessel, without any leakage. Third, hearing holding: the Dharma spoken by all Buddhas in the ten directions, and even all the words in the ten realms (hells, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas), are remembered upon hearing, just like clouds holding rain without losing it. Fourth, abiding holding: upholding the Dharma gates of all Buddhas in the ten directions, making them flourish without ceasing. Fifth, sustaining holding: bearing all sentient beings with unconditioned great compassion, protecting and not abandoning them. When a Bodhisattva first aspires to enlightenment, their mind is like the void, neither biased nor complete, but able to balance both skillful means and reality. Even reaching the stages of Dharma Cloud and Near-Perfect Enlightenment, the position of Dṛtiśrī Bodhisattva is that of a successor (candidate for the next Buddha), and the skillful means and the five types of 'holding' will reach their peak. How could he not know that Pāpīyas (the lord of the sixth heaven in the desire realm, who often disturbs the Buddha and his disciples) would transform into Indra (the lord of the Trayastrimsha Heaven)? But this is only to let sentient beings understand that the realm of demons is the same as the realm of Buddhas, as one and not two. Therefore, in the past events, he manifested not recognizing the demon, and manifested being reprimanded, in order to awaken sentient beings to the Buddha's knowledge and vision. 'Opening' is the whole, 'showing' is the part, and the non-duality of the whole and the part is enlightenment. This is still in terms of the initial aspiration, and there is no need to seek far away. Even Perfect Enlightenment (Buddhahood) is the same. Before, the rebuke of Maitreya Bodhisattva and the Light Adornment Youth was to break the biased attachments in the fruition. Therefore, it was rebuked by borrowing the Bodhi tree assembly; this time, the rebuke of Dṛtiśrī Bodhisattva and the Good Virtue Deva was to break the wrong choices in the cause. Therefore, it was rebuked by borrowing the demon's alms-giving assembly. Now, the Buddha is again ordering Dṛtiśrī Bodhisattva to state the past events of being rebuked, in order to make all Bodhisattvas aware of demonic affairs and awaken to the Buddha's knowledge and vision. When the assembly hears this together, they will achieve the previous five benefits. The following two paragraphs of 'declining the commission' from Dṛtiśrī Bodhisattva are divided into four parts: first, declining the commission; second, stating the reasons for declining; third, explaining the matters that cannot be undertaken; and fourth, concluding that it cannot be undertaken. The meaning of the first part is that because he did not realize that the demon had transformed into Indra in the past, he was rebuked by Vimalakīrti, how can he be competent to convey the Buddha's message? The following two paragraphs from 'Therefore' state the reasons for declining. The reason is not recognizing the demon transforming into Indra coming.

文為五。一住于靜室二魔作釋來三魔來不識四魔更施女五嫌怪不受。初文者持世住靜避喧入禪進行。其是法身大士。豈鬚生身入道跡同方便為物之軌。應須引進故住靜室示修禪定。

時魔至於一面立。二魔作釋來。所以作帝釋來者。帝釋是佛弟子已得聖道。又是佛檀越常來親近。持世既是出家菩薩。見檀越來理須慰問。便成妨亂。今明四教知魔不同。一三藏菩薩自未離煩惱魔陰魔。但觀行覺知折伏而已。寄此修道。若得神通作意知天魔不作意不知。若知以神通伏之未能永破。至樹王下先降天魔。魔退之後三十四心斷結。則界內四魔皆盡。二通菩薩見地分斷見煩惱魔。得五分法身份除陰魔。至六地無正使潤業。除界內陰魔死魔。猶誓願扶習。界內受生有陰有死。雖有陰死不能壞道。七地雖得神通作意能知能破天魔。不作意則不能知不能破。至道樹下方究竟破。一念習盡誓不牽生即四魔永盡。三別教明十住入偏真理破煩惱魔陰魔死魔。十行得神通亦作意能知天魔不作意不能知不能伏。至初地得一身無量身。百界作佛界內習盡陰死天魔悉破。四圓教五品圓伏四魔。若入十信即能圓斷。不須作意自覺魔來。此略分別破陰等魔。若破常無常等八魔。三藏菩薩但伏四魔至道樹方破。若通教見地別教十住除常樂等四。行向已伏

無常等四。登地分破無常等四。因雖無常而果是常。具如大經佛答梵志。至別教佛地八魔皆盡。圓教初住圓破八魔界內永盡。若界外無常等四乃至後心方究竟盡。問持世何以為魔所嬈。答若論跡現方便補處豈不知魔。有教無人不須研核。但為稟諸方便教者之軌故示不知。解此有三意。一方便菩薩未能魔佛一如。佛界即理魔界即事。諸方便教雖入真理不能事理無礙。斷結入真避事入理。如人畏時非人得便。不能體之與佛界一故為所惱。大士二界不二通達無礙。無所去取能覺能降。二諸方便教緣修照寂有入出觀。作意知魔若不作意則不能知。圓教真修無出入觀。常在三昧寂而常照。特世雖在靜室猶未入觀不作意照。是故不知。大士寂照能即覺知。譬修禪人不別邪魅。須備方鏡。魅雖惑人眼而不能變本形於鏡。波旬亦爾。但誑緣修未入觀者而不能誑真修寂照。三諸稟方便教入觀知魔或暫時降伏。不能于其境界無礙。如人不能調惡弟子舍之不受。有人不捨方便調熟堪任走使成善順人。菩薩調魔亦爾。非但調其噁心令善。亦能使發菩提之心證無盡燈。廣化一切。自於佛法未曾損減。而大饒益無量魔眾。權教菩薩闕此三義故為所亂。今持世住靜魔作天形欲為惱亂。持世不覺因障入定。如佛知機化人成道。魔亦知人應得道者逆來壞之

【現代漢語翻譯】現代漢語譯本：無常等四（一切皆無常、苦、無我、不凈）。登地菩薩分破無常等四。因雖是無常，而果卻是常。具體情況如同《大般涅槃經》中佛陀回答梵志的提問。至於別教佛地，八魔全部斷盡。圓教初住菩薩圓滿破除八魔界內的一切，永盡無餘。如果超出八魔境界，無常等四乃至後心才能究竟斷盡。問：持世菩薩為什麼會被魔所擾？答：如果從示現的方便補處來看，難道不知道是魔嗎？有些教法沒有人傳授，不需要深入研究。只是爲了給那些接受各種方便教法的人做個榜樣，所以示現出不知道的樣子。對此有三種解釋：一、方便菩薩未能做到魔與佛完全一樣。佛界是理，魔界是事。各種方便教法雖然進入真理，卻不能做到事理無礙。斷除煩惱而入真，避開事相而入理。就像人害怕時，非人就容易得逞。因為不能體悟到魔與佛界是一體的，所以會被魔所惱。大士（菩薩）認為二界不二，通達無礙。無所取捨，能覺悟也能降伏。二、各種方便教法通過緣修照寂，有入觀和出觀。作意時知道是魔，不作意時就不能知道。圓教真修沒有出入觀。常在三昧中，寂靜而常照。持世菩薩雖然在靜室，但還沒有入觀，沒有作意照，所以不知道。大士寂照能立即覺知。譬如修禪的人不分辨邪魅，需要準備好方鏡。邪魅雖然迷惑人的眼睛，卻不能改變其本來面目在鏡中顯現。波旬（魔王）也是這樣，只能欺騙那些緣修而未入觀的人，而不能欺騙真修寂照的人。三、那些接受方便教法的人，入觀時知道是魔，或許能暫時降伏，卻不能在其境界中無礙。就像人不能調伏惡劣的弟子，就捨棄而不接受。有些人不捨棄，方便調伏，使之成熟，堪能驅使，成為善良順從的人。菩薩調伏魔也是這樣，不僅僅是調伏其噁心使其向善，也能使其發起菩提之心，證得無盡燈，廣度一切眾生。自己對於佛法未曾損減，反而大大饒益了無量魔眾。權教菩薩缺少這三種意義，所以會被魔所擾亂。現在持世菩薩住在靜室，魔王化作天人的形象，想要惱亂他。持世菩薩沒有覺察，因此障礙了入定。如同佛陀知道眾生的根機而化度他們成就道業一樣，魔王也知道哪些人應該得道，就逆來破壞他們。

【English Translation】 English version: Impermanence and the other four (everything is impermanent, suffering, without self, and impure). Bodhisattvas who have attained the bhumi (grounds or stages) partially break through impermanence and the other four. Although the cause is impermanent, the result is permanent. This is explained in detail in the Mahāparinirvāṇa Sūtra when the Buddha answers the questions of the Brahmin. As for the Buddha-ground of the Distinct Teaching, all eight demons are completely eradicated. The Bodhisattvas of the Initial Abode in the Perfect Teaching completely break through everything within the realm of the eight demons, eradicating them forever. If it is beyond the realm of the eight demons, impermanence and the other four will only be completely eradicated even until the last thought. Question: Why is the Bodhisattva Dhṛtarāṣṭra (Holder of the Realm) harassed by demons? Answer: If we consider the expedient manifestation of a future Buddha, how could he not know it is a demon? Some teachings have no one to transmit them, so there is no need to study them in depth. It is only to set an example for those who receive various expedient teachings that he appears not to know. There are three explanations for this: First, expedient Bodhisattvas have not yet achieved the complete oneness of demons and Buddhas. The Buddha-realm is principle (理, lǐ), and the demon-realm is phenomena (事, shì). Although various expedient teachings enter into true principle, they cannot achieve unobstructedness between phenomena and principle. They cut off afflictions to enter into truth, avoiding phenomena to enter into principle. It is like when a person is afraid, non-humans easily take advantage. Because they cannot realize that the demon-realm and the Buddha-realm are one, they are harassed by demons. Great beings (Bodhisattvas) consider the two realms as non-dual, achieving unobstructed understanding. Without anything to accept or reject, they can awaken and subdue. Second, various expedient teachings rely on conditioned cultivation, illuminating stillness, with entering and exiting contemplation. When they focus their attention, they know it is a demon; when they do not focus their attention, they cannot know. The true cultivation of the Perfect Teaching has no entering or exiting contemplation. They are constantly in samadhi (三昧, sānm昧èi), still and constantly illuminating. Although Dhṛtarāṣṭra is in a quiet room, he has not yet entered contemplation and is not illuminating with focused attention, so he does not know. Great beings can immediately know through still illumination. For example, a person who cultivates Chan (禪, chán) does not distinguish between evil spirits and needs to prepare a square mirror. Although evil spirits may deceive people's eyes, they cannot change their original form in the mirror. Māra (魔, mó) is also like this, only able to deceive those who cultivate through conditions and have not entered contemplation, but unable to deceive those who truly cultivate still illumination. Third, those who receive expedient teachings, when entering contemplation, know it is a demon and may be able to subdue it temporarily, but they cannot be unobstructed in its realm. It is like a person who cannot tame a wicked disciple, so they abandon them and do not accept them. Some people do not abandon them, but expediently tame them, making them mature, capable of being used, and becoming good and obedient people. Bodhisattvas taming demons is also like this, not only taming their evil minds to make them good, but also enabling them to arouse the mind of bodhi (菩提, pútí), realize the endless lamp, and extensively liberate all beings. They themselves have not diminished the Buddhadharma (佛法, fófǎ), but have greatly benefited countless demons. Provisional teaching Bodhisattvas lack these three meanings, so they are disturbed by demons. Now, the Bodhisattva Dhṛtarāṣṭra is dwelling in a quiet room, and Māra transforms into the form of a deva (天, tiān), wanting to harass him. Dhṛtarāṣṭra does not perceive it, thus obstructing his entering into samadhi. Just as the Buddha knows the faculties of beings and transforms them to achieve the path, Māra also knows who should attain the path and comes to destroy them.

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我意至堅法三明魔來不識而為說法。言善來者既不知是魔。謂是帝釋為求善法故嘆善來。憍尸迦者本人中姓從姓為名。雖福應有者福感天王果報富樂。不可自恣放逸不修。當觀五欲無常以求善本者。若小乘但以無常為出世善本。大論明天王多著五欲。佛為說無常等十五種觀破欲竟乃令轉教。持世既謂是天王故勸令觀無常離欲。于身命財而修堅法者。三堅有五。一世間三堅不杖惠施。得未來身堅。放生止殺得未來命堅。直心佈施得未來財堅。故命天帝觀于無常。天報不久須種未來堅固之業。二聲聞經修三堅者。若觀無常得五分法身無漏慧命七聖諸財。無能損破故言堅也。菩薩為眾生為佛法不惜身命無所吝者。華報得世間三堅后成佛果方得三堅。大同聲聞。三通教者觀三堅無生無滅。煩惱生死天魔外道無能破壞。四別教者登地離界內外生死。法身顯現名為身堅。般若慧命終不斷滅即是命堅。萬善法財不可侵奪即是財堅。五圓教者捨身命財皆與生死後際等。離老病死得不壞常住。一切法趣身命財亦是三德之三堅也。持世謬為天王說法。五種三堅未知說何。

即語至掃灑四明魔更施女。變身為釋。已廢禪心更以女施重生妨亂。先現釋身軟賊得入。今以女施令其違情。強賊又入。以此二賊妨擾之心。持世不覺即

【現代漢語翻譯】現代漢語譯本：我以堅定的意志和通達三明的智慧說法，即使魔來了也無法識別。如果有人說『善來』，卻不知道那是魔，還以為是帝釋（Śakra，天神之王）爲了尋求善法而讚歎『善來』。憍尸迦（Kauśika）是此人在人間的姓氏，便以姓為名。雖然憑藉福報應當享有天王（Deva-rāja）的果報和富樂，但不可放縱自己而不修行。應當觀察五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）的無常，以尋求善的根本。如果按照小乘（Hinayāna）的觀點，只將無常視為出世的善的根本。但《大智度論》（Mahāprajñāpāramitā-śāstra）中說，天王大多執著於五欲，所以佛為他們宣說無常等十五種觀法，破除對慾望的執著，然後才讓他們去教化他人。持世（Dhṛtarāṣṭra，四大天王之一）既然認為對方是天王，就勸他觀察無常，遠離慾望，在身命和財富上修習堅固之法。所謂的三堅有五種：第一種是世間的三堅，不使用杖罰和樂於佈施，可以得到未來身體的堅固；放生和停止殺戮，可以得到未來壽命的堅固；以正直的心佈施，可以得到未來財富的堅固。所以勸天帝（Devendra）觀察無常，因為天上的福報不會長久，必須種下未來堅固的善業。第二種是聲聞（Śrāvaka）乘修習的三堅，如果觀察無常，可以得到五分法身（pañcaskandha-dharmakāya）、無漏慧命和七聖財（sapta arya dhanāni），沒有誰能夠損害和破壞，所以說是堅固的。菩薩（Bodhisattva）爲了眾生和佛法，不惜身命，沒有什麼是吝惜的，以這種因行在華報中得到世間的三堅，最終成就佛果，才能得到與聲聞乘相似的三堅。第三種是通教的三堅，觀察三堅無生無滅，煩惱、生死、天魔和外道都無法破壞。第四種是別教的三堅，登地菩薩（Bhūmi）脫離界內外生死，法身顯現，稱為身堅；般若（Prajñā，智慧）慧命終究不會斷滅，這就是命堅；萬善法財不可侵奪，這就是財堅。第五種是圓教的三堅，捨棄身命和財富都與生死後際相等，脫離衰老、疾病和死亡，得到不壞的常住之身。一切法都歸趣于身命財，這也是三德（tri-guṇa）中的三堅。持世錯誤地為天王說法，這五種三堅，不知道他到底在說什麼。接著說到了掃灑，四明魔（catvāri Māra，四種魔）又來施與美女，並變化成帝釋（Śakra）的形象。已經擾亂了禪定之心，又用美女來施捨，再次妨礙和擾亂。先是顯現帝釋的身形，像軟賊一樣得以進入；現在又用美女來施捨，讓他違背自己的意願，強賊又得以進入。用這兩種賊來妨礙和擾亂他的心，持世沒有察覺。

【English Translation】 English version: I, with unwavering resolve and wisdom penetrating the three insights, expound the Dharma, even if Māra (demon) comes, he will not be recognized. If someone says 'Welcome,' yet does not know it is Māra, mistakenly thinking it is Śakra (lord of gods) praising 'Welcome' in pursuit of good Dharma. Kauśika (name) is originally a surname among humans, and thus the name is derived from the surname. Although by virtue of merit, one should enjoy the fruits and riches of a Deva-rāja (heavenly king), one must not indulge in self-will without cultivation. One should contemplate the impermanence of the five desires (pañca kāmaguṇāḥ: form, sound, smell, taste, and touch) to seek the root of goodness. According to the Hinayāna (Small Vehicle) perspective, only impermanence is regarded as the root of goodness for transcending the world. However, the Mahāprajñāpāramitā-śāstra (Great Wisdom Sutra) states that heavenly kings are mostly attached to the five desires, so the Buddha expounds fifteen contemplations, such as impermanence, to break through attachment to desires before instructing them to teach others. Since Dhṛtarāṣṭra (Guardian King of the East) believes the other to be a heavenly king, he advises him to contemplate impermanence, abandon desires, and cultivate steadfast Dharma in body, life, and wealth. The so-called three steadfastnesses are of five kinds: The first is the worldly three steadfastnesses: not using punishment and being generous in giving can lead to steadfastness of the future body; releasing life and ceasing killing can lead to steadfastness of future life; giving with an upright mind can lead to steadfastness of future wealth. Therefore, the advice to Devendra (lord of gods) is to contemplate impermanence, because heavenly blessings do not last long, and one must plant the seeds of steadfast good deeds for the future. The second is the three steadfastnesses cultivated by the Śrāvaka (Hearer) Vehicle: if one contemplates impermanence, one can attain the fivefold Dharma body (pañcaskandha-dharmakāya), the undefiled wisdom life, and the seven noble treasures (sapta arya dhanāni), which no one can harm or destroy, hence they are called steadfast. The Bodhisattva (Enlightenment Being), for the sake of sentient beings and the Buddha's Dharma, does not spare life and limb, and is not stingy with anything. With such causal actions, one attains the worldly three steadfastnesses in the fruition of the flower, and only upon achieving Buddhahood can one attain the three steadfastnesses similar to those of the Śrāvaka Vehicle. The third is the three steadfastnesses of the Common Teaching: contemplating the three steadfastnesses as neither arising nor ceasing, which cannot be destroyed by afflictions, birth and death, heavenly demons, or external paths. The fourth is the three steadfastnesses of the Distinct Teaching: a Bodhisattva who has attained a Bhūmi (stage of enlightenment) transcends birth and death within and beyond the realms, and the Dharma body manifests, which is called steadfastness of body; Prajñā (wisdom) life will never be extinguished, which is steadfastness of life; the wealth of myriad good Dharmas cannot be plundered, which is steadfastness of wealth. The fifth is the three steadfastnesses of the Perfect Teaching: abandoning body, life, and wealth are all equal to the ultimate end of birth and death, transcending old age, sickness, and death, and attaining the indestructible, permanent body. All Dharmas converge on body, life, and wealth, which are also the three steadfastnesses of the three virtues (tri-guṇa). Dhṛtarāṣṭra mistakenly expounds the Dharma to the heavenly king; these five kinds of three steadfastnesses, it is unknown what he is actually talking about. Then, speaking of sweeping and cleaning, the four Māras (catvāri Māra) again offer beautiful women and transform into the image of Śakra. Having already disturbed the mind of meditation, they use beautiful women to offer, again hindering and disturbing. First, they appear in the form of Śakra, like a soft thief gaining entry; now, they use beautiful women to offer, causing him to go against his will, and the strong thief gains entry again. With these two kinds of thieves hindering and disturbing his mind, Dhṛtarāṣṭra does not perceive it.

是已為魔所壞也。

我言至此非我宜五明持世嫌怪不受。女是非法之境何得強以施之。故言無以此非法之物而要我也。沙門是梵行清素之士不應受此污染之境非法供養。故言此非我宜。

所言下三明被彈之事文為八。一凈名覺悟持世．二凈名就魔索女．三魔驚懼欲去．四空聲勸舍．五魔舍女．六大士為女說法．七魔乞女．八大士還女。一凈名覺悟者持世不能自覺。良以緣修不逮致被魔幻而不覺知。大士悟佛知見自悟悟他照圓極。故能發魔幻偽示其是非。初示其非非帝釋也。次示是魔欲壞正道故言嬈固汝耳。

即語至應受二凈名索女。如我應受者此有二意。一我是俗人納之非妨．二圓行大士達色源際。違順強軟無非正道。不以為妨故言如我應受。

魔即至得去三魔驚懼欲去。本輕持世欲壞他成已。忽遭凈名發其幻偽。又知非敵必被挫辱。是故驚懼。欲隱形去盡其神力亦不得去者。魔雖有神力當如法身大士不謀而用。是故盡力亦不能去。

即聞至得去四空聲勸舍。空中聲者關河舊解云。是化魔菩薩因機助化。汝向欲施持世今凈名索之何得不與。與則不違本心乃可得去。或是凈名空中出聲為調魔故。或釋迦法身毗盧遮那之聲。如普賢觀所明。

魔以畏故俯仰而與。五魔舍女既不能自隱

【現代漢語翻譯】現代漢語譯本是已經被魔所破壞了。

我說到這裡，並非我宜於接受，持世天女嫌怪我不接受。天女啊，這是非法的境界，怎麼能強行施加給我呢？所以說，不要用這種非法的東西來要挾我。沙門是奉行梵行、清凈素潔之士，不應該接受這種被污染的境界，這種非法的供養。所以說，這不適合我。

下面所說的下三明被彈劾的事情，分為八個方面。一是維摩詰（Vimalakirti）覺悟持世天女（Dhritarashtra）；二是維摩詰向魔王索要天女；三是魔王驚慌恐懼想要離開；四是空中的聲音勸他捨棄天女；五是魔王捨棄天女；六是大士為天女說法；七是魔王乞求要回天女；八是大士歸還天女。一是維摩詰覺悟持世天女，持世天女不能自己覺悟。這是因為緣修不夠，導致被魔的幻術迷惑而不知曉。大士覺悟了佛的知見，自己覺悟也覺悟他人，照見圓滿的真理。所以能夠揭發魔王的幻術，揭示其中的是非。首先揭示其非，並非帝釋天（Indra）的化身。其次揭示其是魔王想要破壞正道，所以說『迷惑你罷了』。

『即語』到『應受』，是說維摩詰索要天女。『如我應受』這裡有兩層意思。一是我作為俗人，接受她並沒有妨礙；二是圓行大士通達色法的本源。順境逆境，強硬或柔和，無一不是正道。不認為這是妨礙，所以說『如我應受』。

『魔即』到『得去』，是說魔王驚慌恐懼想要離開。本來輕視持世天女，想要破壞他人修行，現在突然遭到維摩詰揭發他的幻術，又知道不是對手，必定會被挫敗羞辱。因此驚慌恐懼，想要隱身逃走，用盡他的神力也無法離開。魔王雖然有神力，但比不上如法身大士那樣不謀而合的妙用。所以用盡力量也無法離開。

『即聞』到『得去』，是說空中的聲音勸他捨棄天女。空中的聲音，關河舊解說是化作魔王的菩薩，隨機應化幫助教化。你先前想要把天女施捨給持世天女，現在維摩詰向你索要，怎麼能不給呢？給了就不違揹你原來的心意，才可以離開。或者是維摩詰在空中發出聲音，爲了調伏魔王。或者是釋迦牟尼佛（Sakyamuni Buddha）的法身毗盧遮那佛（Vairocana）的聲音。如《普賢觀》（Samantabhadra Contemplation）所闡明的那樣。

魔王因為畏懼的緣故，答應並交出了天女。五是魔王捨棄天女，既然不能自己隱身

【English Translation】 English version It is already corrupted by Mara (demon).

My saying this does not mean that it is appropriate for me to accept, and the goddess Dhritarashtra (Holder of the World) is displeased that I do not accept. O goddess, this is an unlawful realm, how can you force it upon me? Therefore, I say, do not use this unlawful thing to demand me. A Shramana (ascetic) is one who practices pure conduct and is clean and pure, and should not accept this polluted realm, this unlawful offering. Therefore, I say, this is not suitable for me.

The following discussion of the Lower Three Clearnesses being impeached is divided into eight aspects. First, Vimalakirti (Pure Name) awakens Dhritarashtra; second, Vimalakirti asks the Mara (demon) for the goddess; third, the Mara is frightened and wants to leave; fourth, a voice in the air advises him to relinquish the goddess; fifth, the Mara relinquishes the goddess; sixth, the great being preaches the Dharma to the goddess; seventh, the Mara begs for the goddess back; eighth, the great being returns the goddess. First, Vimalakirti awakens Dhritarashtra, Dhritarashtra cannot awaken herself. This is because her conditioned cultivation is insufficient, leading her to be deluded by the Mara's illusion without knowing it. The great being awakens to the Buddha's knowledge and vision, awakening himself and awakening others, illuminating perfect truth. Therefore, he can expose the Mara's illusion and reveal its right and wrong. First, he reveals its wrong, that it is not an incarnation of Indra (Lord of Gods). Second, he reveals that it is the Mara wanting to destroy the right path, so he says, 'merely deluding you'.

'Immediately speaking' to 'should receive' refers to Vimalakirti asking for the goddess. 'As I should receive' has two meanings here. First, as a layman, there is no hindrance for me to accept her; second, the great being of perfect practice understands the source of form. Favorable or adverse circumstances, forceful or gentle, none are not the right path. He does not consider this a hindrance, so he says, 'as I should receive'.

'Mara immediately' to 'able to leave' refers to the Mara being frightened and wanting to leave. Originally, he looked down on Dhritarashtra, wanting to destroy others' cultivation, but now he is suddenly exposed by Vimalakirti, and he knows he is no match and will surely be defeated and humiliated. Therefore, he is frightened and wants to disappear, using all his divine power but is unable to leave. Although the Mara has divine power, it is not comparable to the wonderful function of the Dharmakaya (Dharma Body) great being, which is spontaneous and effortless. Therefore, he cannot leave even with all his strength.

'Immediately hearing' to 'able to leave' refers to the voice in the air advising him to relinquish the goddess. The voice in the air, according to the old interpretation of Guanhe, is a Bodhisattva (enlightened being) transformed into the Mara, helping to teach and transform according to the situation. You previously wanted to give the goddess to Dhritarashtra, but now Vimalakirti is asking for her, how can you not give her? Giving her will not violate your original intention, and you will be able to leave. Or it is Vimalakirti making a sound in the air, in order to subdue the Mara. Or it is the voice of Sakyamuni Buddha's Dharmakaya, Vairocana Buddha (the universal Buddha). As explained in the Samantabhadra Contemplation.

The Mara, because of fear, agreed and handed over the goddess. Fifth, the Mara relinquishes the goddess, since he cannot disappear himself

。空聲又勸魔當自念。若不輸女恐加挫辱。畏不獲已便輸女也。

爾時下六受女說法調伏魔心。是故受女。益諸女故應須說法。文為二。一勸發心二勸修行。發心是目修行是足。目足備故入清涼池。是以先勸發心后當修行。如應說法者隨四機緣令各發心。

汝等下二勸修行。雖已發心須行填愿故勸修行。菩薩法樂為破欲樂。故說法樂令魔修集。文為三。一勸修法樂二天女請問三凈名答。初勸修如文。

天女即問何謂法樂。二天女請說。女在魔宮受世欲樂。不聞出世清凈法樂。今聞未解是故致請。

答言下三凈名答言法樂者。一切善法欲為其本。若有樂欲是則為樂。如人愛念父母親戚以之為樂。若為佛弟子以佛代父以法代母僧代親屬行代財物。其深樂者即出世法樂。文為五。一樂歸三寶。二樂離集諦三樂觀苦諦四樂修道諦五結成法樂。若能如是非但因中即得法樂。后得滅諦涅槃究竟常樂。初文者四教三寶。隨所信樂即是法樂。

樂離五欲二樂離集諦。集所應斷故云樂離五欲。法華明諸苦所因貪慾為本。故知五欲即是集也。如人病差即得安樂。若離五欲即得法樂。四教離集隨機不同。但初呵天女著五欲樂多用三藏。

樂觀至空聚三樂觀苦諦。若不樂觀為苦所苦豈得法樂。若能觀之即

【現代漢語翻譯】現代漢語譯本：空中的聲音又勸告魔王應當自己考慮。如果不獻出女兒，恐怕會遭受更多的挫折和侮辱。因為害怕，不得已便獻出了女兒。

當時，維摩詰（Vimalakirti）化作天女，用佛法調伏魔王的心，所以才獻出女兒。爲了利益眾多的天女，應該為她們說法。這段經文分為兩部分：一是勸發菩提心，二是勸勉修行。發菩提心是眼睛，修行是雙腳。有了眼睛和雙腳，才能進入清涼的涅槃之池。因此，先勸發菩提心，然後才勸勉修行。根據四種根機的不同，使他們各自發起菩提心。

你們等以下是第二部分，勸勉修行。雖然已經發了菩提心，還需要修行來圓滿誓願，所以勸勉修行。菩薩以佛法的快樂來破除世俗的慾望之樂。所以宣說佛法的快樂，讓魔王修習。這段經文分為三部分：一是勸修法樂，二是天女請問，三是維摩詰的回答。首先是勸修法樂，如經文所示。

天女即問：『什麼是法樂？』這是第二天女的請問。天女在魔宮中享受世俗的慾望之樂，沒有聽聞過出世間的清凈法樂。現在聽聞了，但不理解，所以才請教。

回答說以下是維摩詰的回答，他說：『所謂的法樂，一切善法的慾望是它的根本。如果有了樂於行善的慾望，那就是快樂。』比如人們愛念父母親戚，以此為樂。如果作為佛的弟子，以佛代替父親，以法代替母親，僧眾代替親屬，修行代替財物。對於這些深深地喜愛，那就是出世間的法樂。這段經文分為五部分：一是樂於歸依三寶（Buddha, Dharma, Sangha），二是樂於遠離集諦（Samudaya，苦之根源），三是觀察苦諦（Dukkha，苦難的真諦），四是樂於修習道諦（Magga，解脫之道），五是總結成就法樂。如果能夠這樣，不僅在因地就能得到法樂，將來還能得到滅諦（Nirodha，寂滅的真諦）涅槃（Nirvana），究竟常樂。第一部分是四教的三寶，隨你所信樂的，就是法樂。

樂於遠離五欲，這是第二部分，樂於遠離集諦。集諦所應該斷除的，所以說樂於遠離五欲。法華經（Lotus Sutra）闡明諸苦的根源在於貪慾。所以知道五欲就是集諦。比如人病好了，就得到安樂。如果遠離五欲，就得到法樂。四教遠離集諦，隨根機不同而不同。但最初呵斥天女執著於五欲之樂，多用三藏（Tripitaka）的教義。

觀察到空聚，這是第三部分，觀察苦諦。如果不觀察苦，被苦所困擾，怎麼能得到法樂？如果能夠觀察它，那麼

【English Translation】 English version: The voice in the sky again advised the demon king to consider it himself. If he did not offer his daughter, he feared he would suffer more setbacks and humiliation. Because he was afraid, he had no choice but to offer his daughter.

At that time, Vimalakirti (維摩詰) transformed into a goddess and subdued the demon king's mind with the Dharma, which is why the daughter was offered. In order to benefit the many goddesses, the Dharma should be preached to them. This passage is divided into two parts: first, encouraging the aspiration for enlightenment (Bodhi); second, encouraging practice. Aspiration is the eye, and practice is the feet. With both eyes and feet, one can enter the cool pool of Nirvana. Therefore, first encourage the aspiration for enlightenment, and then encourage practice. According to the four different capacities, enable them to each generate the aspiration for enlightenment.

『You etc.』 below is the second part, encouraging practice. Although the aspiration for enlightenment has already been generated, practice is still needed to fulfill the vows, so practice is encouraged. Bodhisattvas use the joy of the Dharma to break the joy of worldly desires. Therefore, preach the joy of the Dharma to let the demon king cultivate it. This passage is divided into three parts: first, encouraging the cultivation of the joy of the Dharma; second, the goddesses asking questions; and third, Vimalakirti's answer. The first is to encourage the cultivation of the joy of the Dharma, as the text shows.

The goddesses then asked, 『What is the joy of the Dharma?』 This is the question from the second goddess. The goddesses enjoy worldly desires in the demon palace and have not heard of the pure joy of the Dharma that transcends the world. Now that they have heard it, they do not understand it, so they ask for instruction.

Answering, 『Below is Vimalakirti's answer, he said: 『The so-called joy of the Dharma, the desire for all good dharmas is its root.』 If there is a desire to enjoy doing good, then that is joy.』 For example, people love and cherish their parents and relatives, and take this as joy. If one is a disciple of the Buddha, replacing the father with the Buddha, the mother with the Dharma, the Sangha (僧伽) with relatives, and practice with wealth. Those who deeply love these things have the joy of the Dharma that transcends the world. This passage is divided into five parts: first, taking joy in refuge in the Three Jewels (Triratna); second, taking joy in separating from the Samudaya (集諦, the origin of suffering); third, observing the Dukkha (苦諦, the truth of suffering); fourth, taking joy in cultivating the Magga (道諦, the path to liberation); and fifth, concluding the accomplishment of the joy of the Dharma. If one can do this, not only can one obtain the joy of the Dharma in the causal stage, but one can also obtain the Nirodha (滅諦, the cessation of suffering) Nirvana (涅槃) in the future, ultimate and constant joy. The first part is the Three Jewels of the Four Teachings, whatever you believe in and take joy in, that is the joy of the Dharma.

Taking joy in separating from the five desires, this is the second part, taking joy in separating from the Samudaya. What should be eliminated by the Samudaya, so it is said to take joy in separating from the five desires. The Lotus Sutra (法華經) clarifies that the root of all suffering lies in greed. Therefore, it is known that the five desires are the Samudaya. For example, when a person recovers from illness, they obtain peace and joy. If one separates from the five desires, one obtains the joy of the Dharma. The Four Teachings separate from the Samudaya differently according to different capacities. But initially, scolding the goddesses for being attached to the joy of the five desires, mostly using the teachings of the Tripitaka (三藏).

Observing the empty aggregate, this is the third part, observing the Dukkha. If one does not observe suffering and is troubled by suffering, how can one obtain the joy of the Dharma? If one can observe it, then

得觀智真法樂也。四教觀苦隨根所用。

樂隨護下四勸修道諦文為三。一修行本二正行三遍行。一修行本者樂隨護道意。此勸自行善。善護道心道心不壞。以道自娛即是法樂。樂饒益眾生者即勸化他。如父母見子離苦得樂父母亦樂。樂敬養師者舍父從師師成勝德。敬師道法玩味娛神。即是法樂。知恩敬養報德暢懷亦是法樂。是則內修自行化他外有明師開導。因緣具足無行不成。所求稱心即是法樂。

樂廣至明慧二明菩薩正行。六度總眾行之要。四教皆行以求菩提。但教門不同故有生滅等四。具如佛國品嘆菩薩德及凈土行已具釋之。但凈名隨應而說。任諸天女各有所行隨其樂行。道味沾神稱心。釋意皆名法樂。

樂廣至之法三明遍行。行有二種。一總二別。總即六波羅蜜別是遍歷萬行。今勸諸天女遍行萬行。而略舉數條以成法樂之相。複次若行一行何行不攝。樂廣菩提心即是弘誓。必令普遍故名為廣。初從生弘誓乃至無作即增廣義。勝道增長法味轉新即是法樂。樂降伏眾魔如平勝怨心則快樂。樂斷諸煩惱。煩惱病瘥即是涅槃。樂凈佛國土。凈佛國義已如前說。如世家宅修治清凈賓主睹之歡娛悅樂。樂成就相好故修諸功德。如人自在形儀端正內有美德心即悅樂。樂嚴道場。四教道場如光嚴中釋。此除偽

【現代漢語翻譯】現代漢語譯本能獲得觀智的真正法樂。四教觀的苦諦隨根機不同而運用。

『樂隨護』以下四句是勸修道諦的經文，分為三部分。一是修行的根本，二是正行，三是普遍之行。一是修行的根本，即『樂隨護道意』。這是勸勉自己行善。善於守護道心，道心就不會壞滅。以道自娛，就是法樂。『樂饒益眾生』，就是勸勉教化他人。如同父母看見子女離苦得樂，父母也會快樂。『樂敬養師』，就是捨棄父親而跟隨老師，老師成就殊勝的德行。尊敬老師，對道法玩味，使精神愉悅，就是法樂。知恩、敬養、報德，心情舒暢，也是法樂。這樣，對內修習自身，對外教化他人，外有明師開導。因緣具足，沒有不成就的修行。所求如意，就是法樂。

『樂廣至明慧』，這是說明菩薩的正行。六度概括了所有修行的要點。四教都修行六度以求菩提，但教門不同，所以有生滅等四種差別。具體內容如《佛國品》中讚歎菩薩的德行以及凈土之行已經詳細解釋過。但《凈名經》是隨順根機而說。任憑諸天女各自有所修行，隨順她們所樂於修行的，道味滋潤精神，稱心如意。解釋其意都可稱為法樂。

『樂廣至之法』，這是說明普遍之行。行有兩種，一是總的，二是別的。總的即是六波羅蜜，別的是遍歷萬行。現在勸勉諸天女普遍修行萬行，而略舉幾條以成就法樂之相。進一步說，如果修行一行，哪一行不包含在內呢？『樂廣菩提心』，就是弘誓。必定要令其普遍，所以稱為『廣』。最初從生起弘誓乃至無作，就是增廣的意義。殊勝的道增長，法味越來越新，就是法樂。『樂降伏眾魔』，如同平息殊勝的怨恨，內心就會快樂。『樂斷諸煩惱』。煩惱病痊癒，就是涅槃。『樂凈佛國土』。清凈佛國土的意義已如前所說。如同世間的家宅，修繕得清凈，賓客主人看見了都歡喜快樂。『樂成就相好』，所以修習各種功德。如同人自在，形貌端正，內心有美德，內心就會喜悅。『樂嚴道場』。四教的道場如《光嚴經》中所解釋。這是爲了去除虛偽。

【English Translation】 English version One can attain the true Dharma bliss of wisdom observation. The suffering in the Four Teachings' contemplation is applied according to individual capacities.

The following four sentences from 'Joyfully Following and Protecting' are verses encouraging the practice of the Path Truth, divided into three parts: 1. The foundation of practice; 2. Correct practice; 3. Universal practice. The first, the foundation of practice, is 'Joyfully Following and Protecting the Mind of the Path.' This encourages oneself to do good. By skillfully protecting the mind of the Path, the mind of the Path will not be destroyed. To delight in the Path is Dharma bliss. 'Joyfully Benefiting Sentient Beings' encourages the transformation of others. Just as parents are happy when they see their children leave suffering and attain joy, so too is this Dharma bliss. 'Joyfully Respecting and Nurturing the Teacher' means abandoning one's father to follow the teacher, who embodies superior virtue. Respecting the teacher, savoring the Dharma, and delighting the spirit is Dharma bliss. Knowing gratitude, respect, nurturing, and repaying kindness with a joyful heart is also Dharma bliss. Thus, internally cultivating oneself, externally transforming others, and having a wise teacher to guide one, with all conditions fulfilled, no practice will be unsuccessful. Achieving one's desires is Dharma bliss.

'Joyfully Expanding to Bright Wisdom' explains the correct practice of Bodhisattvas. The Six Perfections encompass the essentials of all practices. All Four Teachings practice the Six Perfections to seek Bodhi, but the teachings differ, resulting in the four distinctions of birth and extinction, etc. The details are explained in the 'Buddha Land' chapter, which praises the virtues of Bodhisattvas and the practices of Pure Lands. However, the Vimalakirti Sutra speaks according to the circumstances. It allows the goddesses to each practice according to their inclinations, nourishing their spirits with the taste of the Path, fulfilling their hearts' desires. All interpretations can be called Dharma bliss.

'Joyfully Expanding to the Dharma' explains universal practice. There are two types of practice: general and specific. General practice is the Six Paramitas (Six Perfections), while specific practice is traversing all myriad practices. Now, the sutra encourages the goddesses to universally practice myriad practices, briefly mentioning a few to exemplify the aspect of Dharma bliss. Furthermore, if one practices one practice, which practice is not included? 'Joyfully Expanding the Bodhi Mind' is the Great Vow. It must be made universal, hence the term 'expanding.' Initially, from generating the Great Vow to non-action, this is the meaning of expansion. The superior Path grows, and the taste of the Dharma becomes ever new, which is Dharma bliss. 'Joyfully Subduing All Demons' is like pacifying a superior enemy, bringing happiness to the heart. 'Joyfully Cutting Off All Afflictions.' When the illness of afflictions is cured, it is Nirvana. 'Joyfully Purifying the Buddha Land.' The meaning of purifying the Buddha Land has been explained previously. Just as a worldly home is renovated and cleaned, bringing joy and delight to guests and hosts alike, so too is this Dharma bliss. 'Joyfully Accomplishing Excellent Marks' is why one cultivates all merits. Just as a person is free, with dignified appearance and inner virtue, the heart is joyful. 'Joyfully Adorning the Bodhimanda (道場).' The Bodhimandas of the Four Teachings are explained in the Glorious Light Sutra. This is to eliminate falsehood.

顯真。真顯偽滅則悅樂也。樂聞深法不畏。雖各有深法藏通偏真未足為深。別圓圓直始是深法深難到底。若有畏者心則驚疑。成苦非樂。若聞而不畏愛樂恒求得真常樂。樂三脫門不樂非時。四教三脫。前兩有時非時。非時即二乘時即菩薩。複次前兩菩薩亦是非時。別圓觀中修三脫門即是時也。將別望圓復是非時。圓教正乃是真時。何者諸方便教行非證時。若欲取證皆是非時。是時而求即得究竟真三脫門。即是真法樂也。樂近等者四教各有同學親近。同修和同獎成即法樂也。若於凡小乃非同行。心有恚礙壞真法樂。若心無恚礙能以隨喜過其上者。還得隨喜之法樂也。樂將護惡知識。若不護彼意能壞法樂。能善將護噁心不生。不致破損內善法樂恒得安存。樂親近善知識。善知識者能示教利喜。成人法樂。樂心喜清凈大集云。如真實知大知心動至心。故名為喜。如真實知大知即真法喜。心動至心名凈法樂。樂修無量道品之法。四教道品。若在菩薩心中為化眾生皆名無量。所以說道品名法樂者。法華云無漏根力覺道便得無量安穩快樂。二乘尚爾況菩薩乎。但分別無量道品開四教義。去取難解。

是約為菩薩法樂五結成法樂。菩薩若樂欲之心修此等法皆是法樂。但略舉一例諸無非法樂。如即自行人聽習坐禪等。心樂即樂若

【現代漢語翻譯】現代漢語譯本：顯現真實。真實顯現，虛偽消滅，就會有喜悅和快樂。喜歡聽聞深奧的佛法而不畏懼。雖然各自有深奧的法藏，但通教和偏教的真實還不足以稱為深奧。唯有別教和圓教，以及圓頓直捷的教法，才是真正的深奧佛法，深奧到難以徹底理解。如果有人畏懼，內心就會驚慌疑惑，形成痛苦而不是快樂。如果聽聞佛法而不畏懼，喜愛並恒常尋求，就能獲得真常的快樂。喜樂於三解脫門，而不喜樂於非時。四教都有三解脫門，前兩教（藏教和通教）的菩薩有有時和非時之分。非時指的是二乘，時指的是菩薩。再次，前兩教的菩薩也存在非時的情況。在別教和圓教的觀行中修習三解脫門，才是真正的時。如果將別教與圓教相比，別教又成為非時。只有圓教才是真正的時。為什麼呢？因為各種方便教法在修行時並非證悟之時。如果想要證悟，所有方便教法都成為非時。在是時的時候尋求，就能獲得究竟真實的真三解脫門，這就是真正的法樂。喜樂於親近同等的人，四教各有同學親近，共同修行，和睦相處，互相幫助成就，這就是法樂。如果與凡夫和小乘之人交往，就不是同道中人。心中有嗔恨和障礙，就會破壞真正的法樂。如果心中沒有嗔恨和障礙，能夠以隨喜之心對待勝過自己的人，還能獲得隨喜的法樂。喜樂於將護惡知識。如果不順從他們的心意，他們就能破壞法樂。能夠善於將護，使噁心不生起，不導致破損，內心的善良法樂就能恒常安存。喜樂於親近善知識。善知識能夠開示教導，使人受益，令人喜悅，成就人的法樂。《大集經》說：『如實知，大知，心動至心。』所以稱為喜。如實知，大知，就是真法喜。心動至心，名為凈法樂。喜樂於修習無量道品之法。四教都有道品。如果在菩薩心中，爲了化度眾生，都稱為無量。所以說道品名為法樂。《法華經》說：『無漏根、力、覺、道，便得無量安穩快樂。』二乘尚且如此，更何況菩薩呢？但分別無量道品，開顯四教的意義，取捨之間難以理解。這是總結菩薩的五種法樂，從而成就法樂。菩薩如果以喜樂之心修習這些法，都是法樂。這裡只是略舉一例，實際上沒有不是法樂的。例如，修行人聽聞、學習、坐禪等，內心喜樂就是法樂。

【English Translation】 English version: Manifesting the True. When the True manifests and falsity is extinguished, there is joy and happiness. One delights in hearing profound Dharma and is not afraid. Although each has a profound Dharma treasury, the truth of the Shared and Provisional teachings is not deep enough. Only the Distinct and Perfect teachings, and the directness of the Perfect and Sudden, are truly profound Dharma, so profound that it is difficult to fully comprehend. If one is afraid, the mind will be alarmed and doubtful, creating suffering instead of joy. If one hears the Dharma without fear, loves it, and constantly seeks it, one can obtain true and constant joy. Rejoicing in the three doors of liberation, and not rejoicing in what is untimely. The four teachings all have the three doors of liberation. In the first two teachings (Store and Shared), Bodhisattvas have both timely and untimely aspects. Untimely refers to the Two Vehicles, timely refers to Bodhisattvas. Furthermore, the Bodhisattvas of the first two teachings are also untimely. Cultivating the three doors of liberation in the contemplation of the Distinct and Perfect teachings is truly timely. If the Distinct teaching is compared to the Perfect teaching, the Distinct teaching becomes untimely again. Only the Perfect teaching is truly timely. Why? Because various expedient teachings are not the time for realization during practice. If one wants to attain realization, all expedient teachings become untimely. Seeking at the right time, one can obtain the ultimate and true three doors of liberation, which is true Dharma joy. Rejoicing in being close to equals, the four teachings each have fellow students who are close, practicing together, living in harmony, and helping each other to achieve, which is Dharma joy. If one associates with ordinary people and those of the Small Vehicle, they are not like-minded. Having anger and obstacles in the mind will destroy true Dharma joy. If one has no anger and obstacles in the mind, and can treat those who surpass oneself with rejoicing, one can also obtain the Dharma joy of rejoicing. Rejoicing in protecting evil friends. If one does not comply with their wishes, they can destroy Dharma joy. Being able to protect them well, so that evil thoughts do not arise, and not causing damage, the inner good Dharma joy can always be preserved. Rejoicing in being close to good friends. Good friends can reveal teachings, benefit people, and bring joy, accomplishing people's Dharma joy. The Great Collection Sutra says: 'Knowing truly, knowing greatly, the mind moving to the utmost sincerity.' Therefore, it is called joy. Knowing truly, knowing greatly, is true Dharma joy. The mind moving to the utmost sincerity is called pure Dharma joy. Rejoicing in cultivating the Dharma of limitless paths. The four teachings all have paths. If it is in the mind of a Bodhisattva, for the sake of transforming sentient beings, it is all called limitless. Therefore, it is said that the path is called Dharma joy. The Lotus Sutra says: 'The un-leaking roots, powers, awakening, and path, then obtain limitless peace and happiness.' Even the Two Vehicles are like this, let alone Bodhisattvas? But distinguishing the limitless paths, revealing the meaning of the four teachings, is difficult to understand in terms of taking and discarding. This is a summary of the five Dharma joys of Bodhisattvas, thereby accomplishing Dharma joy. If Bodhisattvas cultivate these Dharmas with a joyful mind, they are all Dharma joy. This is just a brief example, but in reality, there is nothing that is not Dharma joy. For example, practitioners listening, learning, meditating, etc., if the mind is joyful, it is Dharma joy.

心不樂則生苦受。

於是下七魔誘女還宮文為三。一魔欲誘女。二女樂法樂不還。三魔就乞女。並如文維摩詰下八凈名還女此為四。一凈名還女二諸女請法欲還三為說無盡法門四諸女致敬隨去。初文者大士本常修舍行正為調魔。故云如我應受。魔調伏已諸女發心。放還魔宮又能廣化。故舍還魔。令一切眾生得法愿具足者。還之即滿其愿。因此立愿令求法者皆得法愿具足。

於是至魔宮二諸女請法欲還。弟子別師事須咨請誡勸所行。

維摩至眾生三為說無盡燈法門。四教菩薩悉皆有之。但有究竟不究竟耳。藏通灰斷果是有盡。而因中傳化至果。雖入涅槃轉次授記。佛化不斷。此是有盡燈之無盡。別圓中知見一切法如空無盡。智亦無盡自不可盡。化他亦然。譬如二燈。一油少炷小。二油多炷大。油多炷大者本燈不盡。更傳余燈亦不可盡。凈名以此法門轉度於他。復使百千皆令發心而於本燈無所損減。故以為譬。是則冥者皆明明終不絕。令諸眾生紹法王種即是能報佛恩饒益一切。

爾時至不現四天女受教致敬還宮如文。

世尊下四結辭不堪。凈名有斯神力者。寂照知見自在調魔。智慧辨才者為說法樂及無盡燈。持世自惟。往昔不逮豈堪傳旨往問疾也。

佛告長者子善得次命善得文為二

【現代漢語翻譯】現代漢語譯本：心若不快樂，就會產生痛苦的感受。

接下來是關於魔王派遣七個魔女引誘，但最終魔女返回魔宮的文字，分為三部分。一是魔王派遣魔女進行誘惑；二是魔女喜愛佛法，不願返回；三是魔王前來乞求魔女返回。這些內容與《維摩詰經》中第八品『凈名還女』相似，分為四個部分：一是維摩詰送還天女；二是眾天女請求佛法，想要返回；三是維摩詰為她們宣說無盡燈法門；四是眾天女致敬后離去。首先，關於魔女誘惑的部分，維摩詰大士本來就常修舍行（佈施），主要是爲了調伏魔王，所以說『如我應受』。魔王被調伏后，眾魔女發菩提心，被放回魔宮后又能廣為教化，所以維摩詰將她們送還魔宮，使一切眾生都能滿足求法的願望。滿足願望后，因此立下誓願，使所有求法的人都能滿足求法的願望。

從『於是』到『魔宮』，是第二部分，眾魔女請求佛法，想要返回。弟子告別師父，需要請教和勸誡所要修行的內容。

從『維摩』到『眾生』，是第三部分，維摩詰為眾生宣說無盡燈法門。四教（藏、通、別、圓）菩薩都具有這種法門，只是有究竟和不究竟的區別。藏教和通教通過灰身滅智證得的果位是有窮盡的，但在因地傳化到果地，即使進入涅槃，也會依次授記，佛的教化不會斷絕，這是有盡燈的無盡。別教和圓教中，了知一切法如虛空般無盡，智慧也無盡，自身不可窮盡，教化他人也是如此。譬如兩盞燈，一盞油少燈芯小，另一盞油多燈芯大。油多燈芯大的那盞燈，自身不會熄滅，再傳給其他燈，也是不可窮盡的。維摩詰用這種法門來度化他人，又使成百上千的人都發菩提心，而原本的燈卻沒有絲毫損減，所以用這個來比喻。這樣，黑暗的地方都會變得光明，光明永遠不會斷絕，使眾生繼承法王的種子，就是能夠報答佛恩，饒益一切眾生。

從『爾時』到『不現』，是第四部分，天女接受教誨，致敬后返回宮殿，如經文所說。

從『世尊』到『不堪』，是總結性的辭句。『凈名有斯神力者』，是指維摩詰具有寂照的智慧，能夠自在地調伏魔王。『智慧辨才者』，是指維摩詰能夠宣說法樂和無盡燈。持世菩薩自己思量，過去不如維摩詰，怎麼能勝任傳達佛旨去問候疾病呢？

『佛告長者子善得』，接下來是命令善得的部分，分為兩部分。

【English Translation】 English version: If the mind is not joyful, it will give rise to painful feelings.

The following is about the demon king sending seven seductive daughters, but eventually the daughters returning to the demon palace, divided into three parts. First, the demon king sends the daughters to seduce; second, the daughters love the Dharma and are unwilling to return; third, the demon king comes to beg for the daughters to return. These contents are similar to the eighth chapter 'Neti Returning Daughters' in the Vimalakirti Sutra, divided into four parts: first, Vimalakirti returns the goddesses; second, the goddesses request the Dharma and want to return; third, Vimalakirti expounds the inexhaustible lamp Dharma gate for them; fourth, the goddesses pay their respects and leave. First, regarding the part about the daughters' seduction, the Bodhisattva Vimalakirti originally always practiced giving, mainly to subdue the demon king, so he said 'As I should receive.' After the demon king is subdued, the goddesses generate Bodhicitta, and after being sent back to the demon palace, they can also widely teach, so Vimalakirti sends them back to the demon palace, so that all sentient beings can fulfill their wishes to seek the Dharma. After fulfilling their wishes, they therefore make a vow to enable all those who seek the Dharma to fulfill their wishes to seek the Dharma.

From 'Then' to 'Demon Palace', is the second part, the goddesses request the Dharma and want to return. Disciples bid farewell to their master and need to consult and admonish what they want to practice.

From 'Vima' to 'Sentient Beings', is the third part, Vimalakirti expounds the inexhaustible lamp Dharma gate for sentient beings. The Four Teachings (Tripitaka, Common, Distinct, Perfect) Bodhisattvas all have this Dharma gate, but there are differences between ultimate and non-ultimate. The fruits attained by the Tripitaka and Common Teachings through extinguishing wisdom are finite, but in the cause ground, it is transmitted to the fruit ground, and even if they enter Nirvana, they will be successively predicted, and the Buddha's teachings will not be cut off. This is the inexhaustibility of the exhaustible lamp. In the Distinct and Perfect Teachings, knowing that all dharmas are as inexhaustible as space, wisdom is also inexhaustible, and oneself cannot be exhausted, and teaching others is also the same. For example, two lamps, one with little oil and a small wick, and the other with more oil and a large wick. The lamp with more oil and a large wick will not extinguish itself, and it will not be exhausted if it is passed on to other lamps. Vimalakirti uses this Dharma gate to liberate others, and also causes hundreds of thousands of people to generate Bodhicitta, but the original lamp is not diminished in the slightest, so this is used as a metaphor. In this way, dark places will become bright, and the light will never be cut off, so that sentient beings can inherit the seeds of the Dharma King, which is to be able to repay the Buddha's kindness and benefit all sentient beings.

From 'Then' to 'Disappear', is the fourth part, the goddesses receive the teachings, pay their respects, and return to the palace, as the sutra says.

From 'World Honored One' to 'Unworthy', are concluding remarks. 'Neti has this divine power', refers to Vimalakirti having the wisdom of stillness and illumination, and being able to subdue the demon king freely. 'Wisdom and eloquence', refers to Vimalakirti being able to expound the joy of the Dharma and the inexhaustible lamp. Bodhisattva Drdhamati himself thought that he was not as good as Vimalakirti in the past, how could he be competent to convey the Buddha's will to inquire about the illness?

'The Buddha told the elder's son Sudatta', next is the part of ordering Sudatta, divided into two parts.

。一命問疾二辭不堪。所以次命者善得是在家菩薩即五百之一人也。亦是法身示居補處。所以名善得者。善是善巧得是得理。善巧得理故名善得。但約教不同。三藏二乘自善得理不能斷習。緣覺斷習不盡非善得義。菩薩不爾。意存兼濟至果得理正習俱盡故名善得。二通教者前教折空得理。三乘皆非善得。此教體真即是巧度。三乘悉是善得第一義理。但二乘無悲即入涅槃不名善得。菩薩得理廣利群生深窮源底。必至佛果習氣皆盡故名善得。三別教者通教偏真豈名善得。此教得真不住修恒沙佛法斷于別惑。見中道理乃名善得。四圓教者別教緣修豈名善得。一心三觀五眼具足。圓照法界圓成三德究竟涅槃。是真善得。是則無得為得。得無所得故名善得。三權一實。今長者子善知非權非實而能成就權實善得。以此化物自利利他入佛知見故名善得。其義既爾。豈答不知法施之會為凈名呵。但砧槌成物顯入佛知見。何以知然。今命問疾的取此四。前三義推顯開示悟初心三義。今命善得欲顯入佛知見道故。前持世顯悟正明魔如不異佛如。今此顯入約法施會無有前後。一時等施即不二而二。道觀雙流故受瓔珞分作二分。一分難勝一分乞人。即是平等法施之會。還約初心勿遠求也。昔破財施七日之會。即是寄意破稟三教未入中道。所有檀

施非法施會。今命令問疾。若述昔被彈則大眾普聞稟方便者。並皆恥折求真法施。即是成前五種利益。

善得下二奉辭不堪文為四。一奉辭不堪二述不堪之由三正述被破之事四結成不堪。初文者良以往昔七日設會。非法施會不能益物。致為所彈。豈堪傳旨往問疾也。

所以至七日二述不堪之由。由於父舍設大施會供養一切。期滿七日不識法施。言父舍者崇祖居處也。設大施會者關河舊解云。其家祖父邪見世世恒修邪祠。下祠用羊中祠宰牛上祠用人。善得教化絕此邪祠勸修正道行真檀施。其家大富四事豐饒。營斯大會供養一切出家在家內道外道。及諸貧賤來者無隔供給所須。期滿七日。但施會是檀。約教有四。一三藏施者能捨財物乃至身命。方成檀度。如尸毗代鴿心無悔恨。二通教者若止舍一切。是檀非度。了三事空隨有所施。是檀是度。三別教者雖三事俱空猶是檀非度能度別惑。至大涅槃能分別施有無量相。赴機度物則是檀是度。四圓教者前雖破別惑。隨機之施猶是檀非度非究竟故。若知一切法趣檀是趣不過。檀尚不可得云何當有趣非趣者。即檀度也。何者于檀究竟通達諸法故也。三權一實。實是法施之會。善得方便示行前三不了圓教究竟檀度法施之會。故為所彈不堪之由義在於此。

時維摩下三

【現代漢語翻譯】現代漢語譯本：進行非法的佈施集會。現在奉命去問候病情。如果講述過去被批評的事情，那麼大眾都會聽到稟承方便法門的人，都會因為折損真正的法佈施而感到羞恥。這樣做就能成就前面所說的五種利益。善得之所以不能勝任的原因分為四個方面：一是奉命不敢當，二是陳述不能勝任的理由，三是正式陳述被駁斥的事情，四是總結不能勝任的原因。首先，關於『奉命不敢當』，是因為過去七天舉辦集會，進行非法的佈施集會，不能利益眾生，因此被批評，怎麼能勝任傳達旨意去問候病情呢？關於『所以至七日』，這是第二個不能勝任的理由。因為在他父親的住所舉辦大型佈施集會，供養一切人。期限滿了七天，卻不認識法佈施。『父舍』指的是祖先居住的地方。『設大施會』，關河舊解說，他的家族祖父邪見深重，世世代代都修習邪祠。下等的祭祀用羊，中等的宰殺牛，上等的甚至用人。善得教化他們，斷絕了這種邪祠，勸他們修正道，行真正的檀施（Dāna，佈施）。他的家族非常富有，四事豐饒，舉辦這樣的大會，供養一切出家在家的內道外道，以及各種貧賤的人，來者不拒，供給他們所需。期限滿了七天，但這種佈施集會只是檀（Dāna，佈施）。從教義上來說，有四種：一是三藏施，能夠捨棄財物乃至身命，才能成就檀度（Dānapāramitā，佈施波羅蜜）。比如尸毗王（Śibi，尸毗王）以身代鴿，心無悔恨。二是通教，如果只是捨棄一切，是檀（Dāna，佈施）而非度（Pāramitā，波羅蜜）。了達三事皆空，隨所施捨，是檀（Dāna，佈施）也是度（Pāramitā，波羅蜜）。三是別教，雖然三事俱空，仍然是檀（Dāna，佈施）而非度（Pāramitā，波羅蜜），能夠度脫別惑。到了大涅槃（Mahāparinirvāṇa，大般涅槃），能夠分別佈施的無量相，應機度化眾生，才是檀（Dāna，佈施）也是度（Pāramitā，波羅蜜）。四是圓教，前面雖然破除了別惑，但隨機的佈施仍然是檀（Dāna，佈施）而非度（Pāramitā，波羅蜜），因為不是究竟。如果知道一切法趨向檀（Dāna，佈施）就是趨向，不會超過。檀（Dāna，佈施）尚且不可得，怎麼會有趣非趣呢？這就是檀度（Dānapāramitā，佈施波羅蜜）。為什麼說對於檀（Dāna，佈施）究竟通達諸法呢？三權一實，實是法佈施的集會。善得方便示現前三種，不了達圓教究竟的檀度（Dānapāramitā，佈施波羅蜜）法佈施的集會，所以被批評，不能勝任的原因就在於此。『時維摩下三』

【English Translation】 English version: He conducts illegal giving assemblies. Now he is ordered to inquire about the illness. If he recounts the past criticisms, then the assembly will universally hear that those who adhere to expedient teachings will be ashamed of diminishing the true Dharma giving. This will accomplish the aforementioned five benefits. The reasons why Sudatta (善得) is unfit can be divided into four aspects: first, he declines the order; second, he states the reasons for his unfitness; third, he formally recounts the matter of being refuted; and fourth, he concludes the reasons for his unfitness. First, regarding 'declining the order,' it is because he held an assembly for seven days in the past, conducting an illegal giving assembly that could not benefit beings, and was therefore criticized. How can he be fit to convey the message and inquire about the illness? Regarding 'Therefore, up to seven days,' this is the second reason for his unfitness. Because he held a large giving assembly at his father's residence, making offerings to everyone. After seven days, he did not recognize Dharma giving. 'Father's residence' refers to the place where his ancestors lived. 'Held a large giving assembly,' Guanhe's old interpretation says that his family's ancestors had deep-rooted wrong views and had always practiced heretical sacrifices for generations. Lower sacrifices used sheep, middle sacrifices slaughtered cattle, and upper sacrifices even used humans. Sudatta (善得) taught and transformed them, cutting off these heretical sacrifices, and advised them to correct their path and practice true Dāna (檀施, giving). His family was very wealthy and abundant in the four necessities, so they held such a large assembly, making offerings to all monastics and laypeople, both internal and external, as well as all the poor and lowly, without discrimination, providing them with what they needed. After seven days, this giving assembly was only Dāna (檀施, giving). From the perspective of teachings, there are four types: first, the Tripiṭaka (三藏) giving, where one can give up wealth and even life, to accomplish Dānapāramitā (檀度, giving perfection). For example, King Śibi (尸毗王) replaced the dove with his own body, without regret. Second, the Shared Teaching, if one only gives up everything, it is Dāna (檀施, giving) but not Pāramitā (度, perfection). Understanding that the three aspects are empty, whatever is given is both Dāna (檀施, giving) and Pāramitā (度, perfection). Third, the Distinct Teaching, although the three aspects are empty, it is still Dāna (檀施, giving) but not Pāramitā (度, perfection), capable of liberating from distinct delusions. Reaching Mahāparinirvāṇa (大涅槃, Great Nirvana), one can distinguish the immeasurable aspects of giving, and transform beings according to their capacity, which is both Dāna (檀施, giving) and Pāramitā (度, perfection). Fourth, the Perfect Teaching, although the previous teaching eliminates distinct delusions, giving according to capacity is still Dāna (檀施, giving) but not Pāramitā (度, perfection), because it is not ultimate. If one knows that all dharmas tend towards Dāna (檀施, giving), then that is the tendency, and it will not exceed it. Dāna (檀施, giving) is already unattainable, how can there be tending or non-tending? This is Dānapāramitā (檀度, giving perfection). Why is it said that one ultimately understands all dharmas through Dāna (檀施, giving)? The three provisional and one real, the real is the Dharma giving assembly. Sudatta (善得) expediently demonstrated the first three, not understanding the ultimate Dānapāramitā (檀度, giving perfection) Dharma giving assembly, so he was criticized, and the reason for his unfitness lies in this. 'At that time, Vimalakirti (維摩) below three'

述被彈之事文為六。一正彈呵二善得請說三凈名略說四善得重請五重為廣說六時眾得益。初文者善得雖有財施大會不知財中有法。故非法施。是以前呵后勸。前呵者不見財中一切佛法豈名大施。后勸者勸修法施之大會也。問法施之會為當說法為施會。為復財中具一切法。以財施時即法施會。答備有兩義經論多明施財為財施說法為法施。此是通途四教二施。今不思議圓通之道非但說法以為法施。財中具足一切佛法以施眾生。此財施時即是法施。如無盡意解頸瓔珞施觀世音。即云當受此法施珍寶瓔珞。但施瓔珞而言法施者。即瓔珞中具足佛法。施瓔珞時即是法施。今凈名云無前無後一時供養一切眾生名法施會。此如上呵迦葉。以一食施一切供養諸佛及眾賢聖。今受瓔珞分作二分。一奉難勝如來一施最下乞人。而言若施主等心施一最下乞人。猶如如來福田之相無所分別。等於大悲不求果報。是則亦為具足法施。以此而明何關說法。今文正約財施具足佛法即法施會。何者財即五塵。大品云一切法趣色。乃至趣非趣聲等亦爾。若能通達財中法施。是則慈悲誓願。福智勛修。以此財施隨前所得。如置毒于乳聞毒鼓聲近遠皆死。如此之施但非七日受者得益。一切同沾。善得不達故被彈云。當爲法施之會何用是財施會為。問但圓有法施

【現代漢語翻譯】現代漢語譯本：所述被彈之事分為六點。一、正彈呵斥；二、善得請求說法；三、維摩詰略說；四、善得再次請求；五、再次為其廣說；六、當時在場的大眾都得到利益。首先說第一點，善得雖然舉辦了財施大會，卻不知道財物中蘊含著佛法，所以這不是法施。因此先呵斥后勸導。前面的呵斥是說，沒有在財物中見到一切佛法，怎麼能稱為大施？後面的勸導是勸他修習法施的大會。有人問，法施的大會應該是說法還是施捨財物？或者說財物中就具備一切佛法，在財施的時候就是法施大會？回答是，兩種意義都具備，經論大多說明施捨財物是財施，說法是法施。這是通途四教的兩種施捨。現在說不可思議的圓通之道，不僅僅是說法才算是法施，財物中也具備一切佛法，施捨給眾生。這種財施的時候就是法施。比如無盡意菩薩解下頸上的瓔珞施捨給觀世音菩薩，就說『當受此法施珍寶瓔珞』。只是施捨瓔珞卻說是法施，就是因為瓔珞中具備佛法，施捨瓔珞的時候就是法施。現在維摩詰經說，『無前無後，一時供養一切眾生，名為法施會』。這就像上面呵斥迦葉，用一缽飯供養一切諸佛以及眾賢聖。現在接受瓔珞分成兩份，一份奉獻給難勝如來，一份施捨給最下賤的乞丐。並且說如果施主平等心地施捨給一個最下賤的乞丐，就像面對如來的福田一樣沒有分別，等同於大悲心不求果報，這就是具足法施。用這個來說明，和說法有什麼關係呢？現在本文正是說財施具足佛法就是法施大會。為什麼這麼說呢？財物就是五塵（色、聲、香、味、觸）。《大品般若經》說，一切法都趨向於色，乃至趨向于非趨向的聲音等等也是這樣。如果能夠通達財物中的法施，那就是慈悲誓願，福德智慧的熏修。用這種財施，隨著先前所得的功德，就像在牛奶中放入毒藥，聽到毒鼓的聲音，遠近都會死亡。這樣的施捨，只要不是七日受戒的人得到利益，一切眾生都會一同沾染。善得沒有通達這個道理，所以被呵斥說，『應當舉辦的是法施的大會，要這些財施的大會做什麼呢？』有人問，難道只有圓教才有法施嗎？

【English Translation】 English version: The matters concerning the rebuke are divided into six points. First, the direct rebuke; second, Sudatta's (善得) request for explanation; third, Vimalakirti's (凈名) brief explanation; fourth, Sudatta's repeated request; fifth, the further detailed explanation; sixth, the benefit gained by the assembly at that time. Firstly, regarding the first point, although Sudatta held a Dana (財施, almsgiving) assembly, he did not know that Dharma (法) is contained within wealth, so it was not a Dharma Dana (法施, Dharma giving). Therefore, there is rebuke first and then encouragement. The former rebuke says, 'If you do not see all the Buddha-Dharma (佛法) within wealth, how can it be called a great Dana?' The latter encouragement is to encourage him to cultivate the Dharma Dana assembly. Someone asks, 'Should the Dharma Dana assembly be about explaining the Dharma or giving wealth? Or does wealth contain all the Dharma, so that the wealth Dana is the Dharma Dana assembly?' The answer is, 'Both meanings are included. Sutras and treatises mostly explain that giving wealth is wealth Dana, and explaining the Dharma is Dharma Dana. This is the common two types of Dana in the Four Teachings (四教). Now, the inconceivable and all-encompassing path of perfect penetration is not only about explaining the Dharma as Dharma Dana, but wealth also contains all the Buddha-Dharma, which is given to sentient beings. This wealth Dana is the Dharma Dana.' For example, when the Bodhisattva Inexhaustible Intent (無盡意) untied the necklace from his neck and gave it to Avalokiteshvara (觀世音), it was said, 'Receive this Dharma Dana, precious necklace.' It is only giving the necklace, but it is called Dharma Dana because the necklace contains the Buddha-Dharma, and giving the necklace is Dharma Dana. Now, the Vimalakirti Sutra says, 'Without before and after, simultaneously offering to all sentient beings is called the Dharma Dana assembly.' This is like the rebuke of Kashyapa (迦葉) above, using one meal to offer to all Buddhas and all virtuous sages. Now, accepting the necklace and dividing it into two parts, one offered to the Tathagata Difficult to Conquer (難勝如來), and one given to the lowest beggar. And it is said that if the donor gives with an equal mind to the lowest beggar, it is like facing the field of merit of the Tathagata without discrimination, equal to great compassion without seeking reward. This is also complete Dharma Dana. Using this to explain, what does it have to do with explaining the Dharma? Now, this text is precisely about wealth Dana containing the Buddha-Dharma, which is the Dharma Dana assembly. Why is this so? Wealth is the five dusts (五塵, the five sense objects: form, sound, smell, taste, and touch). The Large Perfection of Wisdom Sutra (大品般若經) says, 'All Dharmas tend towards form, and so on, even tending towards non-tending sounds, and so on.' If one can understand the Dharma Dana within wealth, then it is the vow of compassion, the cultivation of merit and wisdom. Using this wealth Dana, following the previously obtained merits, it is like putting poison in milk, and hearing the sound of the poison drum, those near and far will die. Such Dana, as long as it is not the one who has received the precepts for seven days who benefits, all sentient beings will be tainted together. Sudatta did not understand this principle, so he was rebuked, saying, 'What should be held is the Dharma Dana assembly, what is the use of these wealth Dana assemblies?' Someone asks, 'Is it only in the Perfect Teaching (圓教) that there is Dharma Dana?'

餘三亦有。答于檀約觀亦有此義。但非圓普。又方便教門出沒未必事明此義。故凈名施圓欲顯入佛知見通達無礙。寄彈善得令時眾稟方便教者達此財施即成法施。

我言至之會二善得請說。所以請者善得豈不知說法而為法施。但恐凈名意有深致故請說也。

法施至之會三凈名略答。法施會者無前無後。此即觀施色等一切法趣色。即是色中具十界之法。名之為法。以此施佛即是施法。如如意珠具一切寶。其不別者施者受者唯殊而已。此如三教若施者受者皆知具寶此如圓教。故大經云。有二種人得大福利。一如法施二如法受。此即法施之會。無前無後者前際即生死六道眾生。后際即涅槃四種聖人。若觀三事一如無二皆是中道。非前後際。一時供養一切眾生是名法施之會。中非二邊而能雙照六道四聖。此十遍攝一切眾生。菩薩因施一色令一切眾生皆得見中。即是大事因緣為令眾生開示悟入。故言施一切。複次若眾生未獲大利隨其根緣各得法利名施一切。是則非權非實。能權能實雙照二施。心心寂滅入佛知見。是名法施之會。

何謂也四善得重請。所以重請者凈名略答。言略義深。雖顯法施其意宛然而猶未了。又跡示未悟為令時眾普得開解法施之益故也謂以下五凈名重答。廣說法施有三十二番。莫不皆約財

【現代漢語翻譯】現代漢語譯本：還有其他（經典）也有（類似的觀點）。回答說在《檀約觀》（Tan Yue Guan）中也有這個意思。但（這種觀點）並非圓滿和普遍的。而且方便教門（Fangbian Jiao Men）的闡述未必能清楚地說明這個道理。所以維摩詰（Jing Ming）施行圓滿的佈施，是爲了彰顯進入佛的知見，通達無礙。藉由彈指的善巧，讓當時聽眾中那些接受方便教（Fangbian Jiao）的人明白，這種財施（Cai Shi）即是成就法施（Fa Shi）。

我說到之會，二、善得（Shande）請求（維摩詰）解說。請求的原因是，善得（Shande）難道不知道說法就是法施（Fa Shi）嗎？只是恐怕維摩詰（Jing Ming）的用意有更深層次的含義，所以才請求解說。

法施（Fa Shi）至之會，三、維摩詰（Jing Ming）簡略地回答。法施（Fa Shi）的集會，沒有先後之分。這就是觀察佈施的色等一切法都趨向於色，也就是色中具備十界（Shi Jie）的法。稱之為法。用這個（法）佈施佛，也就是佈施法。如同如意珠（Ruyi Zhu）具備一切寶物。其中沒有區別，只是施者和受者不同而已。這就像三教（San Jiao），如果施者和受者都知道具備寶物，這就如同圓教（Yuan Jiao）。所以《大般涅槃經》（Da Ban Niepan Jing）說：『有兩種人得到大的福利，一是如法佈施，二是如法接受。』這就是法施（Fa Shi）的集會。沒有先後之分，前際指的是生死六道（Shengsi Liu Dao）的眾生，后際指的是涅槃四種聖人。如果觀察三事如一無二，都是中道（Zhong Dao），沒有前後際。一時供養一切眾生，這叫做法施（Fa Shi）的集會。中（Zhong）不是二邊，卻能同時照見六道（Liu Dao）和四聖（Si Sheng）。這十（法界）普遍攝取一切眾生。菩薩因為佈施一色，讓一切眾生都能見到中（Zhong），這就是大事因緣，爲了讓眾生開示悟入。所以說佈施一切。再次，如果眾生沒有獲得大利益，隨著他們的根器和因緣，各自得到法的利益，叫做佈施一切。這樣就既非權（Quan）也非實（Shi），能權能實，同時照見二施。心心寂滅，進入佛的知見，這叫做法施（Fa Shi）的集會。

『什麼是（法施的集會）呢？』四、善得（Shande）再次請求（維摩詰解說）。再次請求的原因是，維摩詰（Jing Ming）回答簡略，言語簡略而意義深刻。雖然彰顯了法施（Fa Shi），但其含義仍然隱約，還沒有完全明白。而且（維摩詰）示現出自己沒有領悟，是爲了讓當時聽眾普遍得到開解法施（Fa Shi）的利益。『謂以下』，五、維摩詰（Jing Ming）再次回答。廣泛地解說法施（Fa Shi），有三十二種方式。沒有哪一種不是圍繞著財（施）

【English Translation】 English version: There are other (sutras) that also have (similar views). The answer is that this meaning is also found in 'Tan Yue Guan'. However, (this view) is not complete and universal. Moreover, the explanations of the Upaya teachings (Fangbian Jiao Men) may not clearly explain this principle. Therefore, Vimalakirti (Jing Ming) practices perfect giving in order to reveal entering the Buddha's knowledge and seeing, achieving unobstructed understanding. By skillfully snapping his fingers, he enables those among the audience who accept the Upaya teachings (Fangbian Jiao) to understand that this material giving (Cai Shi) is the accomplishment of Dharma giving (Fa Shi).

When I spoke of the assembly, two, Shande requested (Vimalakirti) to explain. The reason for the request is, does Shande not know that explaining the Dharma is Dharma giving? It is just feared that Vimalakirti's intention has a deeper meaning, so he requests an explanation.

Dharma giving (Fa Shi) to the assembly, three, Vimalakirti (Jing Ming) briefly answers. The assembly of Dharma giving has no before and after. This is observing that all dharmas, such as the form of giving, tend towards form, which means that form possesses the dharmas of the Ten Realms (Shi Jie). It is called Dharma. Using this (Dharma) to give to the Buddha is giving the Dharma. It is like a wish-fulfilling jewel (Ruyi Zhu) that possesses all treasures. There is no difference among them, only the giver and receiver are different. This is like the Three Teachings (San Jiao); if both the giver and receiver know that they possess treasures, this is like the Perfect Teaching (Yuan Jiao). Therefore, the 'Mahaparinirvana Sutra' (Da Ban Niepan Jing) says: 'There are two kinds of people who receive great blessings: one is giving the Dharma according to the Dharma, and the other is receiving according to the Dharma.' This is the assembly of Dharma giving. There is no before and after; the former limit refers to sentient beings in the cycle of birth and death in the Six Realms (Shengsi Liu Dao), and the latter limit refers to the four types of sages in Nirvana. If one observes the three matters as one and not two, they are all the Middle Way (Zhong Dao), without former and latter limits. Simultaneously making offerings to all sentient beings is called the assembly of Dharma giving. The Middle (Zhong) is not the two extremes, but it can simultaneously illuminate the Six Realms (Liu Dao) and the Four Sages (Si Sheng). These ten (Dharma realms) universally encompass all sentient beings. Because a Bodhisattva gives one form, he enables all sentient beings to see the Middle (Zhong), which is the great cause and condition for enabling sentient beings to open, show, awaken, and enter. Therefore, it is said to give everything. Furthermore, if sentient beings have not obtained great benefits, according to their roots and conditions, each obtains the benefit of the Dharma, which is called giving everything. In this way, it is neither provisional (Quan) nor real (Shi), but can be both provisional and real, simultaneously illuminating the two givings. When mind after mind is extinguished and enters the Buddha's knowledge and seeing, this is called the assembly of Dharma giving.

'What is (the assembly of Dharma giving)?' Four, Shande requests (Vimalakirti) to explain again. The reason for requesting again is that Vimalakirti's answer was brief, the words were brief but the meaning was profound. Although Dharma giving (Fa Shi) was revealed, its meaning was still vague and not fully understood. Moreover, (Vimalakirti) manifested that he had not realized it, in order to enable the audience at that time to universally obtain the benefits of understanding Dharma giving (Fa Shi). 'What follows', five, Vimalakirti (Jing Ming) answers again. He extensively explains Dharma giving (Fa Shi) in thirty-two ways. None of them are not centered around material (giving).

中辨法。若離財者則財中無法。攝法不盡。一切法趣檀何容止有三十二番。但略說耳。所以萬行財中皆備。以此施人受財即受一切法也。五塵悉然。如毒箭熏藥隨得入處。藥毒氣發殺活於人。觀法入財隨施前人。六根受施法即得入。如大經明。置毒于乳遍於五味皆能殺人。眾生受財觀法熏之為作善根。后若值佛開發宿善即便得悟。如毒發殺人。若財不具法財施益少無入道緣。文為五。一約四等二約六度三約三脫四約眾行五結成法施。一約四等者此是菩薩利物之懷。謂以菩提起于慈心。上文云寂滅是菩提。若觀法趣財畢竟寂滅。即真菩提起無緣大慈。如磁石吸鐵與大涅槃樂。以救眾生起大悲心。一切眾生皆為二邊沉淪苦海。若觀此財離二邊者。即無緣大悲拔二邊苦。以持正法起于喜心。正法是一實之理。若見此理即具正法。此法能令離二邊苦得大涅槃成無緣大喜。以攝智慧起于舍心。若觀三事見虛空佛性三諦之理。即攝三智無施無受。知四不可說平等真法界佛不度眾生。雖復拔與心無分別。不存有恩於物即是于無緣大舍。

以攝至波羅蜜二約六度者。以攝慳貪起檀波羅蜜。觀三事見中道離於二邊。不慳不施名為真檀。為攝五種慳貪起五種檀。四權一實。攝眾生如前嘆凈名德已略分別。以化犯禁起尸羅者。菩薩行施

見一實諦即忘持犯。是真尸羅。為化眾生例檀說之。以無我法起羼提者。觀施實諦即於我無我而不二。是真無我。若見真無我則不恚不忍。是真羼提。為化眾生例前。以離身心相起毗梨耶者。觀施三事見一實諦。即不見身心有相無相。不進不怠是真毗梨耶。化生例前。以菩提相起禪定者。觀施實諦即是寂滅。滅是菩提無定亂相。是真諦定。化生例前。以一切智起般若者觀施中道不見愚智。是真種智。化生例前。問約四等釋法施。何以但取其實。釋六度明法施。何故雙釋。答四等且據內懷。外所不知。六度攝物物情非一。故須雙起。複次四等實即攝權。內心隱密終不可知。故不具釋。

教化至無作三約三脫門者。教化眾生而起于空。觀施實諦即真空三昧。為化眾生斷內外緣集。起於四教四種空三昧。三權一實。不捨有為法而起無相。觀施二邊即見正道。是真無相三昧。為化眾生如前空門。示現受生而起無作。二乘無業不更受生。故名無作解脫。菩薩觀施見一道清凈離二邊業。即真無作三昧。慈善根力為物受生。權實如前。

護持至道法四約眾行者。護持正法起方便力。觀施正道。即是正法寶城。護此正法起三業方便三輪不思議化。於四不可說用四悉檀巧說四教。即是起方便力。以度眾生起四攝法。觀施見理

【現代漢語翻譯】現代漢語譯本：

見一實諦（觀察事物真實不虛的體性）即忘持犯。這是真正的尸羅（戒律）。爲了教化眾生，可以舉例檀那（佈施）來說明。以無我之法生起羼提（忍辱）者，觀察佈施的實諦，即於我與無我而不二分別。這是真正的無我。若見真正的無我，則不生嗔恚，亦無需忍耐。這是真正的羼提。爲了教化眾生，可以像前面一樣舉例說明。以離身心之相生起毗梨耶（精進）者，觀察佈施的三事（施者、受者、施物），見一實諦，即不見身心有相或無相，不精進也不懈怠，這是真正的毗梨耶。教化眾生的方式與前面相同。以菩提之相生起禪定者，觀察佈施的實諦，即是寂滅。寂滅即是菩提，沒有定與亂的分別之相。這是真正的禪定。教化眾生的方式與前面相同。以一切智生起般若（智慧）者，觀察佈施的中道，不見愚癡與智慧的分別。這是真正的種智（一切種類的智慧）。教化眾生的方式與前面相同。問：用四等（四無量心）來解釋法施，為何只取其實質？解釋六度（六波羅蜜）來說明法施，為何要雙重解釋？答：四等只是就內心的懷抱而言，外人無法知曉。六度攝受眾生，眾生的根性各不相同，所以需要雙重解釋。而且，四等實際上已經包含了權巧方便，內心的隱秘最終是無法知曉的，所以不詳細解釋。

教化達到無作，三約三脫門者。教化眾生而生起于空，觀察佈施的實諦，即是真空三昧（證悟空性的禪定）。爲了教化眾生，斷除內外因緣的集聚，生起四教（藏、通、別、圓）的四種空三昧，其中三種是權巧方便，一種是真實。不捨棄有為法而生起無相，觀察佈施的二邊，即見正道。這是真正的無相三昧。爲了教化眾生，像前面的空門一樣，示現受生而生起無作。二乘（聲聞、緣覺）沒有業力，不再受生，所以稱為無作解脫。菩薩觀察佈施，見一道清凈，遠離二邊之業，即是真正的無作三昧。以慈善的根力和願力為眾生受生，權巧方便和真實與前面相同。

護持正法達到道法，四約眾行者。護持正法生起方便力，觀察佈施的正道，即是正法寶城。護持此正法，生起三業（身、口、意）方便，以三輪不思議的教化，在四不可說中運用四悉檀（四種成就），巧妙地宣說四教，這就是生起方便力。爲了度化眾生，生起四攝法（佈施、愛語、利行、同事），觀察佈施，見到真理。

【English Translation】 English version:

Seeing the one true reality (observing the true and non-illusory nature of things) is to forget holding or violating precepts. This is true Śīla (discipline). To transform sentient beings, we can use Dāna (giving) as an example. One who generates Kṣānti (patience) with the Dharma of no-self, observing the true reality of giving, is neither dualistic about self nor no-self. This is true no-self. If one sees true no-self, then one does not generate anger, nor does one need to endure. This is true Kṣānti. To transform sentient beings, we can use the previous example. One who generates Vīrya (diligence) by being apart from the characteristics of body and mind, observing the three aspects of giving (giver, receiver, and gift), sees the one true reality, and thus does not see body and mind as having characteristics or lacking characteristics, neither advancing nor being lazy. This is true Vīrya. The method of transforming sentient beings is the same as before. One who generates Dhyāna (meditation) with the characteristic of Bodhi (enlightenment), observing the true reality of giving, is in quiescence. Quiescence is Bodhi, without the characteristics of fixedness or disturbance. This is true Dhyāna. The method of transforming sentient beings is the same as before. One who generates Prajñā (wisdom) with all-knowing wisdom, observing the Middle Way of giving, does not see the distinction between foolishness and wisdom. This is true Sarvajñāna (all-knowing wisdom). The method of transforming sentient beings is the same as before. Question: When explaining Dharma giving using the Four Immeasurables (four boundless states of mind), why do we only take its essence? When explaining the Six Pāramitās (six perfections) to illustrate Dharma giving, why do we explain them doubly? Answer: The Four Immeasurables are based on inner feelings, which are unknown to outsiders. The Six Pāramitās embrace sentient beings, and their natures are not uniform, so they need to be explained doubly. Furthermore, the Four Immeasurables actually include skillful means, and inner secrets are ultimately unknowable, so they are not explained in detail.

To transform reaching non-action, the three aspects of the three doors of liberation. Transforming sentient beings and arising from emptiness, observing the true reality of giving, is the true emptiness Samādhi (meditative absorption). To transform sentient beings, cutting off the accumulation of internal and external causes and conditions, generating the four kinds of emptiness Samādhi of the Four Teachings (Tripiṭaka, Common, Distinct, and Perfect), three of which are skillful means and one is true. Without abandoning conditioned Dharmas, generating no-characteristics, observing the two extremes of giving, one sees the right path. This is true no-characteristics Samādhi. To transform sentient beings, like the previous door of emptiness, manifesting birth and generating non-action. The Two Vehicles (Śrāvakas and Pratyekabuddhas) have no karma and no longer receive rebirth, so it is called non-action liberation. Bodhisattvas observing giving, see the one path of purity, apart from the karma of the two extremes, which is true non-action Samādhi. Taking birth for sentient beings with the root power of loving-kindness and the power of vows, skillful means and truth are the same as before.

Protecting and upholding reaching the Dharma of the Path, the four aspects of the various practices. Protecting and upholding the right Dharma generates the power of skillful means, observing the right path of giving, which is the treasure city of the right Dharma. Protecting this right Dharma, generating the skillful means of the three karmas (body, speech, and mind), with the inconceivable transformation of the three wheels, using the Four Siddhāntas (four kinds of accomplishment) in the four unspeakable ways, skillfully expounding the Four Teachings, this is generating the power of skillful means. To liberate sentient beings, generating the Four Saṃgrahavastus (four means of attracting disciples: giving, kind speech, beneficial action, and cooperation), observing giving, one sees the truth.

。欲以此理度脫眾生。因檀而起四攝。權實可知。以敬事一切起除慢法。觀于受者皆如供佛。起敬愛心不生輕慢。即是起除慢法。下去句句皆須云三權一實。于身命財起三堅。若見施實諦能起三堅。如前所明。於六念中起思念法覺檀實諦。即是念佛念檀法性即是念法。念智與檀合即是念僧。念檀能斷惡即是念戒。念檀能捨一切法即是念舍。念因檀生凈天第一義天即是念天。但法語通漫。六念所緣四教分別權實諸法思念不濫。是名起思念法。於六和敬起質直心。若行施時即四教所明四種六和。謂身慈口慈意慈同施同見同戒。既知四不可說則能起質直心。正行善法起于凈命行施。住四種正善起四種凈命。皆為利物不生邪命。心凈歡喜起近賢聖。見施實諦本性清凈。得真法喜而近諸方便所明賢聖。同諸賢聖為利眾生。不憎惡人起調伏心。行施之時惡人來乞不生難礙。調伏其心入平等法界一切施也。以出家法起于深心。行施見一實諦出二邊生死。觀方便教明出家法。知悉歸一大乘出家故起深心。以如說行起于多聞。觀施實諦即心調軟能如說行。起于多聞普欲聞四教權實之說。以無諍法起空閑處。知四不可說則無所諍。方便起諸空閑之處。攝諸憒鬧眾生。趣向佛慧起于宴坐。見一實諦即趣向佛慧。而起宴坐者。如身子章釋。解眾

【現代漢語翻譯】現代漢語譯本：想用這個道理來度脫眾生，因為佈施而生起四攝法（四種菩薩攝受眾生的方法，包括佈施、愛語、利行、同事），權巧和真實可以明白。以恭敬對待一切眾生來去除我慢之心，看待接受佈施的人都像供養佛一樣，生起敬愛之心，不產生輕視怠慢，這就是去除我慢之法。下面每一句都要說三權一實（佛教天臺宗用語，指佛陀說法有三種方便權巧之說和一種真實之說）。對於身命和財物，生起三種堅固之心。如果見到佈施的真實諦理，就能生起三種堅固之心，如前面所說明的。在六念（唸佛、念法、念僧、念戒、念施、念天）中，生起思念之法，覺悟佈施的真實諦理。唸佛，念佈施的法性就是念法。念智慧與佈施相結合就是念僧。念佈施能斷除惡業就是念戒。念佈施能捨棄一切法就是念舍。念因為佈施而生凈天第一義天就是念天。但是法語普遍而廣泛，六念所緣的四教（藏教、通教、別教、圓教）分別權巧和真實的諸法，思念不混淆，這叫做生起思念之法。在六和敬（身和同住、口和無諍、意和同悅、戒和同修、見和同解、利和同均）中，生起質直之心。如果行佈施的時候，就是四教所闡明的四種六和。即身慈、口慈、意慈、同施、同見、同戒。既然知道四不可說（指不可思、不可議、不可說、不可測），就能生起質直之心。以正當的行為和善法來維持清凈的生命，通過佈施行四種正善，來維持四種清凈的生命，都是爲了利益眾生，不產生邪命（不正當的謀生手段）。心清凈而歡喜，親近賢聖。見到佈施的真實諦理，本性清凈，得到真正的法喜，從而親近各種方便法門所闡明的賢聖，與各位賢聖一同爲了利益眾生。不憎恨惡人，生起調伏之心。行佈施的時候，惡人前來乞討，不產生阻礙，調伏自己的心，進入平等法界，一切都是佈施。以出家之法，生起深刻之心。行佈施，見到一實諦，脫離二邊生死。觀察方便教法，闡明出家之法，知道全部歸於大乘出家，所以生起深刻之心。以如實所說之行，生起廣博的見聞。觀察佈施的真實諦理，內心調柔，能夠如實奉行，生起廣博的見聞，普遍想要聽聞四教權巧和真實之說。以無諍之法，安住于空閑之處。知道四不可說，就沒有什麼可以爭論的。通過方便法門，開創各種空閑之處，攝受各種喧鬧的眾生。趣向佛的智慧，生起宴坐（安靜地坐禪）。見到一實諦，就趣向佛的智慧。而生起宴坐，如身子章所解釋的，理解眾生。

【English Translation】 English version: Wishing to liberate sentient beings with this principle, the Four Embracing Dharmas (the four methods by which Bodhisattvas embrace sentient beings: giving, kind speech, beneficial action, and cooperation) arise from giving, and the expedient and the real can be understood. Using reverence towards all beings to eliminate arrogance, viewing those who receive offerings as if offering to the Buddha, generating respect and love, and not giving rise to contempt or negligence, this is the method of eliminating arrogance. Each sentence below must state the Three Expedients and One Real (a term in the Tiantai school of Buddhism, referring to the three expedient teachings and one real teaching of the Buddha). Towards body, life, and wealth, generate the three firm minds. If one sees the true principle of giving, one can generate the three firm minds, as explained earlier. Within the Six Recollections (recollection of the Buddha, Dharma, Sangha, precepts, giving, and devas), generate the method of contemplation, realizing the true principle of giving. Recalling the Buddha, recalling the Dharma-nature of giving is recalling the Dharma. Recalling wisdom combined with giving is recalling the Sangha. Recalling giving can cut off evil deeds is recalling the precepts. Recalling giving can relinquish all dharmas is recalling relinquishment. Recalling that pure heavens and the ultimate heaven arise from giving is recalling the devas. However, the Dharma language is universal and broad. The objects of the Six Recollections, the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching) distinguish the expedient and the real dharmas, and contemplation is not confused. This is called generating the method of contemplation. Within the Six Harmonies (harmony in body, speech, mind, precepts, views, and shared benefits), generate a straightforward mind. If one practices giving, it is the four types of Six Harmonies explained by the Four Teachings. Namely, kindness in body, kindness in speech, kindness in mind, sharing in giving, sharing in views, and sharing in precepts. Since one knows the Four Unspeakables (referring to the inconceivable, inexpressible, unutterable, and immeasurable), one can generate a straightforward mind. Using righteous conduct and good deeds to maintain a pure life, practicing the four righteous perfections through giving, to maintain the four pure lives, all for the benefit of sentient beings, not generating wrong livelihood (improper means of earning a living). With a pure and joyful mind, draw near to the virtuous and noble. Seeing the true principle of giving, the original nature is pure, obtaining true Dharma joy, thereby drawing near to the virtuous and noble explained by various expedient methods, together with all the virtuous and noble for the benefit of sentient beings. Not hating evil people, generating a taming mind. When practicing giving, if evil people come to beg, do not create obstacles, tame one's mind, enter the equal Dharma realm, everything is giving. With the Dharma of renunciation, generate a profound mind. Practicing giving, seeing the One Reality, escaping the two extremes of birth and death. Observing the expedient teachings, elucidating the Dharma of renunciation, knowing that all return to the Great Vehicle renunciation, therefore generating a profound mind. With conduct as spoken, generate extensive learning. Observing the true principle of giving, the mind is gentle and compliant, able to practice as spoken, generating extensive learning, universally desiring to hear the expedient and real teachings of the Four Teachings. With the Dharma of non-contention, abide in a secluded place. Knowing the Four Unspeakables, there is nothing to contend about. Through expedient methods, create various secluded places, gathering all noisy sentient beings. Approaching the wisdom of the Buddha, generating quiet sitting (sitting quietly in meditation). Seeing the One Reality, one approaches the wisdom of the Buddha. And generating quiet sitting, as explained in the Shariputra Chapter, understanding sentient beings.

生縛起修行地。觀一實諦能以方便解于眾生界內外縛。約諸教門起修行地判賢聖位斷伏不同。已如玄義分別。以具相好及凈佛土起福德業。起三十二相業如大論明。因施起凈土業如釋佛國品。知一切眾生等者。見一實諦即知一切眾生心念。能赴機說法起隨情權實二智業也。知一切法等者知一切法趣檀。見一實諦即無取捨入一相門。言起于慧業者。忘前權實二智也。斷一切煩惱等者。見實諦真修顯現則能如是。但欲深進自行化他必須起緣修助道法。

如是至福田五結成法施之會。即住檀中具一切佛法。隨所施財如毒箭熏藥。若有著處諸煩惱滅成一切善根。是為法施之會。為大施主亦為一切眾生福田。若內心成就一切佛法。其有施者即能長彼一切善根。是為真福田也世尊下六時眾得益文為二。一婆羅門發心二善得清凈。初文者聞說檀度具足佛法成法施之會。心開意解即無上心發。

我時下二善得心得清凈文為四。一善得心得清凈致敬供養二凈名謙讓不受三善得重請令受四凈名受已回施。初文者善得聞說法施。即見施中一切佛法。徹照無染即是心得清凈。昔稟方便未曾聞此。故嘆未曾有。利益事大感德致敬。即能解瓔珞供養報恩。

不肯取者二凈名謙讓。本為法益意不在財。忽即受之容致譏嫌。亦表菩薩

【現代漢語翻譯】現代漢語譯本：從被束縛的狀態開始修行。觀察一實諦（Ekatva satya，唯一的真實），能夠方便地解脫眾生界內外的一切束縛。依據各種教門開始修行，判斷賢聖的地位，斷除和降伏煩惱的程度各有不同，這些已經在《玄義》中詳細分別說明。以具足相好和清凈的佛土來積累福德之業。發起三十二相之業，如《大智度論》所闡明。因為佈施而發起清凈佛土之業，如《釋佛國品》所說。瞭解一切眾生平等，即是見到一實諦，就能瞭解一切眾生的心念，能夠應機說法，發起隨順眾生根性的權巧方便之智和真實之智的兩種智慧之業。瞭解一切法平等，即是瞭解一切法都趨向于佈施。見到一實諦，就沒有取捨，進入一相之門。說到發起智慧之業，就是忘卻之前的權巧方便之智和真實之智。斷除一切煩惱等，即是見到實諦，真實修行顯現，就能做到這樣。但是想要深入精進，自行化他，必須發起緣修助道之法。像這樣直到福田，五種佈施結合成為法施之會。即是安住于佈施之中，具足一切佛法。隨所佈施的財物，如同毒箭被藥物熏過一樣，如果有所執著，各種煩惱就會滅除，成就一切善根。這就是法施之會。成為大施主，也成為一切眾生的福田。如果內心成就一切佛法，那麼施捨的人就能增長他的一切善根。這就是真正的福田。世尊以下六時大眾得到利益的經文分為兩部分：一是婆羅門發心，二是善得清凈。第一部分是說，聽到佈施的功德能夠具足佛法，成就法施之會，內心開悟，發起無上菩提心。我那時以下，第二部分是善得獲得清凈心，分為四個部分：一是善得獲得清凈心，致敬供養；二是凈名謙讓不受；三是善得再次請求，希望他接受；四是凈名接受后回施。第一部分是說，善得聽聞法施，就見到佈施中具足一切佛法，徹底照見而沒有染著，這就是獲得清凈心。過去接受方便之法，未曾聽聞這些，所以讚歎未曾有。因為利益的事情重大，所以感恩致敬，就能解下瓔珞供養來報答恩德。『不肯取者』，第二部分是凈名謙讓不受。本來是爲了佛法利益，心意不在財物。突然接受，容易引起譏諷和嫌疑。也表示菩薩

【English Translation】 English version: Starting from the state of being bound, cultivate the path. Observing Ekatva satya (the one reality), one can expediently liberate all beings from internal and external bonds. Based on various teachings, one begins cultivation, judging the positions of the wise and the holy, with varying degrees of severing and subduing afflictions, as detailed in the 'Profound Meaning'. Accumulate meritorious deeds by possessing excellent marks and pure Buddha lands. Initiating the karma of the thirty-two marks is explained in the Mahaprajnaparamita Shastra. Initiating the karma of pure lands through giving is described in the chapter 'Explanation of the Buddha Land'. Understanding that all beings are equal means seeing Ekatva satya, which allows one to understand the thoughts of all beings, enabling one to preach according to their capacity, initiating the karma of both expedient and true wisdom that accords with beings' inclinations. Understanding that all dharmas are equal means understanding that all dharmas lead to giving. Seeing Ekatva satya, there is no grasping or rejecting, entering the gate of one aspect. Speaking of initiating the karma of wisdom means forgetting the previous expedient and true wisdom. Severing all afflictions, etc., means that seeing the true reality and manifesting true cultivation enables one to do so. However, to advance deeply in self-cultivation and to transform others, one must initiate conditioned cultivation to aid the path. Thus, up to the field of merit, the five kinds of giving combine to form the assembly of Dharma giving. That is, abiding in giving, one possesses all Buddha-dharmas. The wealth given is like a poisoned arrow treated with medicine. If there is attachment, all afflictions will be extinguished, and all good roots will be accomplished. This is the assembly of Dharma giving. One becomes a great benefactor and a field of merit for all beings. If one's mind accomplishes all Buddha-dharmas, then the giver can increase all their good roots. This is the true field of merit. The passage from 'World Honored One' onwards, describing the benefits received by the six assemblies, is divided into two parts: first, the Brahmin generates aspiration; second, Sudatta obtains purity. The first part says that hearing the merit of giving enables one to possess all Buddha-dharmas and accomplish the assembly of Dharma giving, opening the mind and generating the unsurpassed Bodhi mind. From 'At that time, I' onwards, the second part describes Sudatta obtaining a pure mind, divided into four parts: first, Sudatta obtains a pure mind, paying homage and making offerings; second, Vimalakirti humbly declines to accept; third, Sudatta repeatedly requests him to accept; fourth, Vimalakirti accepts and redistributes. The first part says that Sudatta, hearing the Dharma giving, sees that giving possesses all Buddha-dharmas, thoroughly illuminating without defilement, which is obtaining a pure mind. Having previously received expedient teachings, he had never heard this before, so he praises it as unprecedented. Because the benefit is great, he expresses gratitude and pays homage, able to untie his necklace and offer it in gratitude. 'Not willing to take it', the second part is Vimalakirti's humility and refusal to accept. Originally, it was for the benefit of the Dharma, and the intention was not in wealth. Suddenly accepting it would easily cause ridicule and suspicion. It also represents the Bodhisattva.

內懷不受一切法也。

我言至所與三善得重請令受。敬重報恩供養之懷。不申故重請受。若非所須受以回施。亦暢丹誠故重請受。

維摩詰下四凈名受以回施。善得心重難可頓乖。亦表菩薩為化眾生以無所受而受諸受。受已回施悲敬兩田。文為四。一回施悲敬兩田二眾見瓔珞在彼佛上三凈名略說法施之會四城中乞人發菩提心。初文者表福田不二即是法施之會。

一切至障蔽二眾見難勝如來受凈名施。變成寶臺者。將表凈名因施未來當得果上四德無障無礙大般涅槃。

時維摩至法施三凈名因施瓔珞說法施會。若施乞人猶如如來福田之相。無所分別此即觀所施之田。入平等法界無有二相。成無緣大悲具足一切佛法。不求緣修之報即是具足法施之會。如此明文。諸師何得但約說法以明法施。

城中至菩提心四明城中乞人發菩提心。乞人因睹神力。又聞說法施之會。心開意解即發無上道心。

故我不任詣彼問疾四結成不堪。善得自惟。往昔父舍設會不閑法施。遂被彈呵。心即清凈豈堪傳旨。往問疾也。

如是至問疾品之大段第二。出經者存略。或是經度不盡。諸菩薩被命皆辭不任之事。若依嘆德即有三萬二千。若依隨文殊入室但說八千。未可定判。但四菩薩述昔被彈之辭。文已數

【現代漢語翻譯】現代漢語譯本：內心不執著于任何事物（法）。

我說，因為善得（Sudatta，給孤獨長者）三次懇請，所以我接受供養。這是出於敬重、報恩和供養的心意。不是因為我需要才接受，而是爲了將供養回施給眾生，也爲了表達善得的真誠，所以我才接受。

維摩詰（Vimalakirti）以下的四段經文，講述了凈名（Vimalakirti）接受供養並回施的故事。善得的心意深重，難以立刻拒絕。這也表明菩薩爲了教化眾生，以無所受的心接受一切，接受后又回施給悲田（貧困者）和敬田（值得尊敬者）。這段經文分為四部分：一是回施給悲田和敬田，二是大眾看到瓔珞在彼佛（可能是指佛像或佛）身上，三是凈名略微說法施的集會，四是城中的乞丐們發菩提心。第一部分表明福田沒有分別，就是法施的集會。

一切大眾乃至障蔽，說明大眾看到難勝如來（Durjaya Buddha）接受凈名的佈施，變成寶臺。這將表明凈名因為佈施，未來將獲得果位上的四德（常、樂、我、凈），沒有障礙，沒有阻礙，最終證得大般涅槃（Mahaparinirvana）。

當時維摩詰乃至法施，說明凈名因為佈施瓔珞，而舉行說法施的集會。如果佈施給乞丐，就如同面對如來（Tathagata）的福田之相，沒有分別。這就是觀察所佈施的田地，進入平等的法界，沒有兩種對立的相。成就無緣大慈悲，具足一切佛法。不求因緣修行的回報，就是具足法施的集會。經文如此明白，各位法師為何只根據說法來解釋法施呢？

城中乃至菩提心，說明城中的乞丐們發菩提心。乞丐們因為看到神力，又聽到說法施的集會，心開意解，就發了無上道心（Anuttara-samyak-sambodhi-citta）。

所以我不能去那裡問候病情，這是第四個總結，說明自己不堪勝任。善得自己回憶說，過去在父親的住所舉辦集會，不熟悉法施，因此受到呵斥，內心立刻清凈，怎麼能勝任傳達旨意，前往問候病情呢？

像這樣乃至問疾品的大段，是第二部分。引述經典的人有所省略，或許是經典流傳不完整。各位菩薩被命令，都推辭說自己不能勝任。如果按照讚歎功德，就有三萬二千人。如果按照跟隨文殊（Manjusri）進入房間，只說了八千人，無法確定。但是四位菩薩敘述了過去被呵斥的言辭，經文已經數完了。

【English Translation】 English version: Inwardly, not clinging to any dharma (law, phenomenon).

I said that I accepted the offering because Sudatta (Anathapindika) requested three times with great sincerity. This is out of respect, gratitude, and the intention to make offerings. It's not because I need it, but to redistribute the offering to all beings and to express Sudatta's sincerity, that I accept.

The following four sections from Vimalakirti onwards describe Vimalakirti accepting offerings and redistributing them. Sudatta's intention is profound and difficult to refuse immediately. It also shows that Bodhisattvas, in order to teach and transform sentient beings, accept everything with a mind of non-attachment, and then redistribute it to the fields of compassion (the poor) and respect (the venerable). This passage is divided into four parts: first, redistributing to the fields of compassion and respect; second, the assembly seeing the necklace on that Buddha (possibly referring to a Buddha statue or a Buddha); third, Vimalakirti briefly preaching the Dharma-dana (gift of Dharma) assembly; and fourth, the beggars in the city generating Bodhicitta (the mind of enlightenment). The first part shows that the fields of merit are not separate, and that is the Dharma-dana assembly.

All the assembly, up to the obstruction, explains that the assembly saw Durjaya Buddha accepting Vimalakirti's offering, which transformed into a jeweled platform. This will show that Vimalakirti, because of the offering, will obtain the four virtues (permanence, bliss, self, purity) in the future, without obstruction, without hindrance, and ultimately attain Mahaparinirvana (Great Complete Nirvana).

At that time, Vimalakirti, up to Dharma-dana, explains that Vimalakirti held a Dharma-dana assembly because of offering the necklace. If one gives to beggars, it is like facing the field of merit of the Tathagata (Thus Come One), without discrimination. This is observing the field of offering, entering the equal Dharma realm, without two opposing aspects. Accomplishing unconditioned great compassion, fully possessing all Buddha-dharmas. Not seeking the reward of conditioned cultivation is fully possessing the Dharma-dana assembly. The scripture is so clear, why do the Dharma masters only explain Dharma-dana based on preaching?

In the city, up to Bodhicitta, explains that the beggars in the city generated Bodhicitta. The beggars, because they saw the divine power and heard the Dharma-dana assembly, their minds opened and they understood, and they generated Anuttara-samyak-sambodhi-citta (the unsurpassed mind of perfect and complete enlightenment).

Therefore, I cannot go there to inquire about the illness, this is the fourth conclusion, explaining that I am not qualified. Sudatta himself recalled that in the past, when he held an assembly at his father's residence, he was not familiar with Dharma-dana, so he was reprimanded, and his mind immediately became pure. How can he be qualified to convey the message and go to inquire about the illness?

Like this, up to the large section of the Inquiry about Illness chapter, is the second part. The person quoting the scriptures has omitted something, or perhaps the scriptures are not completely transmitted. The Bodhisattvas who were ordered all declined, saying that they were not qualified. If based on praising virtues, there are 32,000 people. If based on following Manjusri into the room, only 8,000 people were mentioned, which cannot be determined. However, the four Bodhisattvas narrated the words of reprimand they received in the past, and the scripture has been counted.

紙。經家若具述諸菩薩各有所陳。其文則有數千紙也。如此大眾同聞如來印定。皆成五種利益之義。豈可偏序分也。

維摩經略疏卷第二十

問疾品之初

此品次菩薩品來者。上佛命諸弟子菩薩各辭不堪。今次命文殊。文殊恭命故言文殊師利問疾品。前明凈名託疾興教大判為二。前兩品半是室外說法。今此六品是室內說法。室外彈呵折伏多用對治。室內引接攝受多用為人。俱令入第一義。故勝鬘云以折伏攝受故。令正法久住。得久住者即是入第一義。無漏真法永無退失。已折伏竟次明攝受。故有此品來也。今略用五義以通此品及下五品。一此品來意二文殊堪為問疾人三釋權實兩疾四因疾出六品五入文帖釋。初意者凈名住不思議權謀。輔翼大聖顯不思議真性解脫。助成佛國因果之教。前已用四教折伏凡夫二乘及諸偏菩薩。今嘆圓教三脫之果接引攝受。令修三觀之因入不思議解脫。得見凈剎隨業往產生凈土之行。故有此品及下五品。此又為五。一為起時眾渴仰之心二為三觀攝受引入三為扶成凈土之教四為入大品法華哢胤五為還佛所結定。初意者雖諸王士庶弟子菩薩稱述大士勝智勝德。大眾虛心渴仰而已。未獲見聞。若得問疾之人隨從親承。即得見聞大士神智。詫疾興教利物之事。是故奉命赴時眾之心。

【現代漢語翻譯】現代漢語譯本：經書如果完整地敘述各位菩薩各自的陳述，其文字將有數千頁之多。像這樣大眾一同聽聞如來印證，都能成就五種利益的意義，怎麼可以只偏重敘述一部分呢？

《維摩經略疏》卷第二十

問疾品之初

此品緊接菩薩品的原因是：前面佛陀命令各位弟子菩薩各自推辭不能勝任，現在接著命令文殊菩薩。文殊菩薩恭敬地接受命令，所以說是《文殊師利問疾品》。前面說明維摩詰假託生病來興起教化，大體上分為兩個部分。前面的兩品半是在室外說法，現在的這六品是在室內說法。室外說法多用對治來彈呵折伏，室內說法多用引接攝受來為人說法，都是爲了使人進入第一義諦。所以《勝鬘經》說，通過折伏和攝受，使正法長久住世。能夠長久住世，就是進入第一義諦，無漏的真法永遠不會退失。已經摺伏完畢，接著說明攝受，所以有了此品。

現在簡略地用五種意義來貫通此品以及下面的五品：一是此品的來意，二是文殊菩薩堪當問疾之人，三是解釋權實兩種疾病，四是因疾病而引出六品經文，五是進入經文進行解釋。首先說來意，維摩詰安住于不可思議的權巧方便，輔佐大聖，彰顯不可思議的真性解脫，幫助成就佛國因果的教法。前面已經用四教折伏了凡夫、二乘以及各種偏頗的菩薩，現在讚歎圓教三脫的果報，接引攝受，使人修習三觀之因，進入不可思議的解脫，得見清凈的佛土，隨業往生，成就清凈佛土的修行。所以有了此品以及下面的五品。

這又分為五個方面：一是為發起聽眾渴求仰慕之心，二是為用三觀攝受引入，三是為扶助成就凈土的教法，四是為進入《大品般若經》、《法華經》的開端，五是為回到佛陀那裡進行總結。首先說第一個方面，雖然各位國王、士人、庶民、弟子、菩薩都稱讚大士的殊勝智慧和功德，但大眾只是虛心渴求仰慕而已，還沒有獲得親身見聞的機會。如果能有問疾之人跟隨親近承事，就能見聞大士的神通智慧，以及藉由疾病來興起教化、利益眾生的事蹟。因此，奉命前往，是爲了滿足大眾的心願。

【English Translation】 English version: If the sutras were to fully recount the presentations of each Bodhisattva, the text would amount to thousands of pages. As it is, the assembly hearing the Tathagata's (如來, one of the titles of a Buddha) confirmation together achieves the meaning of five kinds of benefits. How can we selectively narrate only a portion?

Vimalakirti Sutra Commentary, Scroll 20

Beginning of the 'Inquiry of Illness' Chapter

This chapter follows the 'Bodhisattvas' Chapter because in the previous chapter, the Buddha (佛陀) commanded the disciples and Bodhisattvas to decline their unworthiness. Now, he commands Manjushri (文殊). Manjushri respectfully accepts the command, hence it is called the 'Manjushri's Inquiry of Illness' Chapter. The previous section explained Vimalakirti (凈名) feigning illness to initiate teaching, broadly divided into two parts. The previous two and a half chapters were teachings outside the room, while these six chapters are teachings inside the room. Teachings outside the room often use refutation and subjugation with antidotes, while teachings inside the room often use guidance and acceptance to benefit people, all to lead them into the First Principle. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that through refutation and acceptance, the True Dharma is made to endure. To achieve long-lasting endurance is to enter the First Principle, where the undefiled True Dharma never regresses. Having completed the refutation, we now explain acceptance, hence the presence of this chapter.

Now, we briefly use five meanings to connect this chapter and the following five chapters: first, the intention of this chapter; second, Manjushri's suitability as the inquirer of illness; third, explaining the two kinds of illnesses, provisional and real; fourth, the six chapters arising from the illness; and fifth, entering the text for explanation. First, regarding the intention, Vimalakirti abides in inconceivable skillful means, assisting the Great Sage, revealing the inconceivable True Nature liberation, and helping to accomplish the Buddha-land's teaching of cause and effect. Previously, the Four Teachings were used to refute ordinary people, Śrāvakas (聲聞, 'voice-hearers' or disciples), and biased Bodhisattvas. Now, we praise the fruition of the Perfect Teaching's Three Liberations, guiding and accepting, enabling the cultivation of the Three Contemplations as the cause to enter inconceivable liberation, to see the pure Buddha-lands, and to be reborn according to karma, accomplishing the practice of pure lands. Hence, this chapter and the following five chapters.

This is further divided into five aspects: first, to arouse the audience's thirst for admiration; second, to use the Three Contemplations to accept and guide; third, to support and accomplish the teaching of pure lands; fourth, to enter the beginning of the Mahaprajnaparamita Sutra (大品般若經) and the Lotus Sutra (法華經); and fifth, to return to the Buddha for conclusion. First, regarding the first aspect, although the kings, scholars, commoners, disciples, and Bodhisattvas all praise the Great Being's superior wisdom and virtues, the audience is merely humbly thirsting for admiration, without yet having the opportunity to personally see and hear. If there is someone inquiring about the illness who follows and attends closely, they will be able to see and hear the Great Being's spiritual wisdom, as well as the events of using illness to initiate teaching and benefit beings. Therefore, accepting the command and going is to fulfill the wishes of the audience.

令見詫疾空室所表。聞說不思議權實兩疾。次意者室外彈呵諸稟偏教。未入正位及諸凡夫。雖復心折慕仰正道。而莫知修入方軌。若文殊入室問有疾菩薩。云何調伏其心。凈名略廣明三觀調伏。即是攝受引入義也。三意者若因文殊問疾能修三觀。隨障盡多少各生凈土。所有願行皆成凈土之行。四意者若已入正位。前雖聞大乘猶未轉酪。今因文殊入室更聞六品之說。即轉成生蘇。故迦葉云今諸聲聞皆應號泣。即其事也。若至大品得為熟蘇。法華涅槃即成醍醐。三藏鈍根菩薩次第歷味。大同二乘。利根不定如釋菩薩品。五意者若不因文殊問疾入室與凈名往復說六品竟。豈得掌擎大眾。還庵羅園對佛印定前後所說。起發阿難對佛廣明凈土。接妙喜界來入此國。令諸大眾皆得見聞發願往生修無動行。是則結撮凈名室外室內所有闡揚。皆扶成大聖不思議解脫法身凈佛國土因果之教。二明文殊堪為問疾人者。上命五百及諸菩薩各述被彈皆辭不堪。今文殊獨堪承佛聖旨者。略出五意。一位高二垂跡三顯圓四愜眾情五隨物機。一位高者文殊與諸菩薩雖同居等覺不無高下。故瓔珞云。住等覺位入重玄門。經無量劫倒修凡事。文殊修行積久智德高勝。位等凈名故堪為問疾人也。此亦一往也。二垂跡者諸菩薩多是實位補處。但文殊本地是龍種

【現代漢語翻譯】現代漢語譯本關於『令見詫疾空室所表』，我理解為以下幾點：第一，它闡述了不可思議的權法和實法這兩種『疾病』。第二，『室外彈呵諸稟偏教』，指的是那些尚未進入正位以及所有凡夫俗子，他們雖然內心折服，仰慕正道，卻不知道如何修行入門。如果文殊菩薩進入毗摩詰（Vimalakirti，凈名，維摩詰的另一種音譯）的空室，詢問患病菩薩『如何調伏其心』，那麼維摩詰所闡述的略說、廣說三觀調伏之法，實際上就是攝受和引導眾生的方法。第三，如果有人因為文殊菩薩問疾而修習三觀，那麼隨著他們消除的業障多少，他們將各自往生到不同的凈土，並且他們所有的願行都將成為凈土之行。第四，對於那些已經進入正位的人來說，他們之前雖然聽聞過大乘佛法，但還沒有將其轉化為『酪』（比喻初步的修行成果）。現在，因為文殊菩薩進入空室，他們再次聽聞六品之說，就可以將其轉化為『生蘇』（比喻更進一步的修行成果）。所以，迦葉尊者才會說『如今所有的聲聞弟子都應該號泣』，說的就是這種情況。如果到了《大品般若經》，就可以轉化為『熟蘇』（比喻更成熟的修行成果），而《法華經》和《涅槃經》則可以成就『醍醐』（比喻最高的修行成果）。三藏教法中根器遲鈍的菩薩，次第經歷這些階段，與二乘聖者大致相同。而根器銳利但不確定的菩薩，則如《釋菩薩品》所描述的那樣。第五，如果不是因為文殊菩薩問疾入室，與維摩詰相互問答闡述六品之說，又怎麼能夠掌擎大眾，回到庵羅園，在佛陀面前印證前後所說之法？又怎麼能夠啓發阿難尊者，對佛陀廣說凈土之法，接引妙喜世界的眾生來到此土，讓所有大眾都能夠見聞，發願往生，修習無動之行？因此，總結來說，維摩詰空室內外所闡揚的一切，都是爲了扶助成就大聖不可思議解脫法身凈佛國土的因果之教。第二點，說明文殊菩薩堪當問疾之人的原因。之前佛陀命令五百位菩薩各自陳述被呵斥的原因，他們都推辭說自己不堪勝任。現在，文殊菩薩獨自能夠承擔佛陀的聖旨，略微說明有五個原因：第一，地位高；第二，垂跡示現；第三，彰顯圓融；第四，契合眾情；第五，隨順根機。第一，地位高，文殊菩薩與諸位菩薩雖然同居等覺位，但並非沒有高下之分。所以《瓔珞經》說：『住在等覺位，進入重玄門，經歷無量劫，倒修凡事。』文殊菩薩修行積累已久，智慧功德高勝，地位與維摩詰相當，所以堪當問疾之人。這只是一種說法。第二，垂跡示現，諸位菩薩大多是真實地位的補處菩薩，但是文殊菩薩的本地是龍種尊佛。

【English Translation】 English version Regarding 『Ling Jian Cha Ji Kong Shi Suo Biao (令見詫疾空室所表)』, I understand it as follows: First, it elucidates the two types of 『illnesses』: the inconceivable expedient (權, quan) and real (實, shi) dharmas. Second, 『Shi Wai Tan He Zhu Bing Pian Jiao (室外彈呵諸稟偏教)』 refers to those who have not yet entered the right position and all ordinary beings. Although they are inwardly convinced and admire the right path, they do not know how to cultivate and enter it. If Manjushri (文殊, Wenshu) Bodhisattva enters Vimalakirti's (淨名, Jingming) empty room and asks the sick Bodhisattva 『How to subdue his mind,』 then Vimalakirti's brief and extensive explanation of the three contemplations (三觀, san guan) for subduing the mind is actually a method of embracing and guiding sentient beings. Third, if someone cultivates the three contemplations because of Manjushri Bodhisattva's inquiry about illness, then depending on how much karma they eliminate, they will each be reborn in different Pure Lands, and all their vows and practices will become Pure Land practices. Fourth, for those who have already entered the right position, although they have heard of Mahayana Buddhism before, they have not yet transformed it into 『curd』 (酪, lao) (a metaphor for preliminary cultivation results). Now, because Manjushri Bodhisattva enters the empty room, they hear the explanation of the six grades (六品, liu pin) again, and they can transform it into 『fresh cream』 (生蘇, sheng su) (a metaphor for further cultivation results). Therefore, Venerable Kashyapa (迦葉, Jiaye) said, 『Now all the Shravaka (聲聞, shengwen) disciples should weep,』 referring to this situation. If one reaches the Mahaprajnaparamita Sutra (大品般若經, Da Pin Banruo Jing), it can be transformed into 『cooked butter』 (熟蘇, shu su) (a metaphor for more mature cultivation results), while the Lotus Sutra (法華經, Fahua Jing) and the Nirvana Sutra (涅槃經, Niepan Jing) can achieve 『ghee』 (醍醐, ti hu) (a metaphor for the highest cultivation results). Bodhisattvas with dull roots in the Tripitaka (三藏, San Zang) teachings experience these stages in sequence, which is roughly the same as the Two Vehicles (二乘, Er Cheng). Bodhisattvas with sharp but uncertain roots are as described in the Bodhisattva Explanation Chapter (釋菩薩品, Shi Pusa Pin). Fifth, if it were not for Manjushri Bodhisattva's inquiry about illness and entering the room, and the mutual questioning and answering with Vimalakirti to explain the six grades, how could one hold up the masses, return to the Amra Garden (庵羅園, Anluo Yuan), and confirm the previously spoken dharma in front of the Buddha? How could one inspire Venerable Ananda (阿難, Anan) to extensively explain the Pure Land dharma to the Buddha, and receive sentient beings from the Land of Wonderful Joy (妙喜世界, Miaoxi Shijie) to come to this land, allowing all the masses to see, hear, make vows to be reborn, and cultivate immovable practice? Therefore, in summary, everything that Vimalakirti expounds inside and outside the empty room is to support and accomplish the cause and effect teachings of the Great Sage's inconceivable liberation Dharmakaya (法身, Fashen) Pure Buddha Land. The second point explains why Manjushri Bodhisattva is qualified to be the one who inquires about the illness. Previously, the Buddha ordered five hundred Bodhisattvas to each state the reasons for being rebuked, and they all declined, saying that they were not qualified. Now, Manjushri Bodhisattva alone is able to bear the Buddha's holy will, and there are five reasons briefly explained: First, high status; second, manifestation of traces; third, highlighting completeness; fourth, conforming to the feelings of the masses; fifth, according with the capacity of beings. First, high status, although Manjushri Bodhisattva and the Bodhisattvas reside in the same Equal Enlightenment (等覺, Dengjue) position, there is still a distinction between high and low. Therefore, the Incredible Adornment Sutra (瓔珞經, Yingluo Jing) says: 『Residing in the Equal Enlightenment position, entering the Profound Gate, experiencing countless kalpas, and cultivating ordinary affairs in reverse.』 Manjushri Bodhisattva has accumulated cultivation for a long time, and his wisdom and merit are high and superior, and his status is equivalent to Vimalakirti, so he is qualified to be the one who inquires about the illness. This is just one explanation. Second, manifestation of traces, most of the Bodhisattvas are Bodhisattvas in the actual position of successor, but Manjushri Bodhisattva's original ground is the Dragon Seed Buddha (龍種尊佛, Longzhong Zun Fo).

如來。今跡居補處與凈名本跡義齊。故堪問疾人也。又一往明耳。三顯圓者菩薩本跡豈可定測。但諸菩薩多示弘方便故悉為所彈。文殊多示弘圓教與凈名事同。故堪為問疾人也。問若爾何得為鴦掘所折。答事等從多。鴦掘從少。文殊未為凈名所彈。今承聖旨于義無妨。四愜物情者。問諸菩薩同輔大師何得全不愜物情。答彌勒雖是補處而是右面侍者。諸菩薩事儀疏外。文殊雖同居補處而是左面侍者。如左面大臣裁斷自在。故愜物情。五隨物機者。諸菩薩與凈名如砧槌成物。今文殊與凈名如兩槌成物。故入室往復辭無屈滯。悅可眾心為凈名稱歎。豈同諸菩薩發言被折。以是諸義堪為問疾人也。三釋權實者。疾義雖多原其正意不出權實。權是諸佛法身菩薩無疾現疾。實是九道眾生實有因果患累。若從能化應前權后實。文云是疾寧可忍不。又云有疾菩薩云何調伏其心。若從所化即前實后權。故凈名云以眾生病故則我有病。今約所化為次。故前明實疾。略用四義分別。一辨因果疾相二解釋三通別四約土重輕。初疾相者瘵礙色心故名為疾。亦名為病亦名為患。言因疾者即是因中四分瘵礙心神致諸惱患。即是心病。煩惱是因故說為因。果疾者感四大身。同篋性異。互起增損瘵礙色身。即是身疾酬煩惱因故言果疾。二解釋者因中四分一

【現代漢語翻譯】現代漢語譯本：如來（Tathagata）。現在文殊菩薩的地位等同於彌勒菩薩（Maitreya）的補處菩薩，與維摩詰（Vimalakirti）本跡的意義相同。所以堪能去問候病人。這是一種解釋。另一種解釋是，顯現圓融之道的菩薩，其本跡豈能輕易測定？但因為諸菩薩大多示現弘揚方便之法，所以常常被維摩詰所詰難。文殊菩薩大多示現弘揚圓滿之教，與維摩詰的事蹟相同，所以堪能去問候病人。有人問，如果這樣，為什麼文殊菩薩會被鴦掘摩羅（Angulimala）所折服呢？回答是，事蹟的判斷要看多數情況。鴦掘摩羅的情況是少數。文殊菩薩未曾被維摩詰所詰難，現在奉承佛的旨意，在義理上沒有妨礙。第四，能夠滿足眾生的心意。有人問，諸菩薩一同輔佐佛陀，為什麼不能完全滿足眾生的心意呢？回答是，彌勒菩薩雖然是補處菩薩，但只是右面侍者。諸菩薩的事儀比較疏遠。文殊菩薩雖然同爲補處菩薩，但卻是左面侍者，如同左面的大臣，裁斷事情自在，所以能夠滿足眾生的心意。第五，能夠順應眾生的根機。諸菩薩與維摩詰的關係，如同鐵砧和鐵錘，共同成就事物。現在文殊菩薩與維摩詰的關係，如同兩個鐵錘共同成就事物。所以入室往復，言辭沒有屈滯，能夠悅可眾心，被維摩詰所稱讚。這與諸菩薩發言就被折服的情況不同。因為這些原因，文殊菩薩堪能去問候病人。第三，解釋權實二法。疾病的含義雖然很多，但追究其根本意義，不外乎權法和實法。權法是諸佛法身菩薩沒有疾病而示現疾病。實法是九道眾生確實有因果的患累。如果從能教化者來說，應先說權法，后說實法。《維摩詰經》說：『這個疾病怎麼能忍受呢？』又說：『有疾病的菩薩，應該如何調伏其心呢？』如果從所教化者來說，就應該先說實法，后說權法。所以維摩詰說：『因為眾生的疾病，所以我有疾病。』現在按照所教化者為順序，所以先說明實疾，略用四種意義來分別。第一，辨別因果的疾病之相。第二，解釋。第三，通別。第四，按照國土的輕重。首先，疾病之相，瘵（zhài，病）礙色心，所以稱為疾病，也稱為病，也稱為患。說到因疾，就是因為因中的四分瘵礙心神，導致各種惱患，這就是心病。煩惱是原因，所以說是因。果疾，是感受四大之身，同篋（qiè，箱子）性異，互相增損，瘵礙色身，這就是身疾，酬報煩惱之因，所以說是果疾。第二，解釋，因中的四分，一

【English Translation】 English version: Tathagata. Now, Manjushri's (Manjusri) position is equivalent to Maitreya's (Maitreya) position as a successor Bodhisattva, and the meaning of his original and manifested traces is the same as Vimalakirti's (Vimalakirti). Therefore, he is capable of visiting the sick. This is one explanation. Another explanation is that the original and manifested traces of a Bodhisattva who manifests the perfect and complete path cannot be easily determined. However, because most Bodhisattvas manifest the propagation of expedient means, they are often challenged by Vimalakirti. Manjushri mostly manifests the propagation of the perfect and complete teaching, which is the same as Vimalakirti's deeds, so he is capable of visiting the sick. Someone asks, if this is the case, why was Manjushri subdued by Angulimala (Angulimala)? The answer is that the judgment of events should be based on the majority of cases. Angulimala's case is a minority. Manjushri has never been challenged by Vimalakirti, and now, in accordance with the Buddha's will, there is no obstacle in terms of meaning. Fourth, he can satisfy the minds of sentient beings. Someone asks, since all Bodhisattvas assist the Buddha together, why can't they completely satisfy the minds of sentient beings? The answer is that although Maitreya is a successor Bodhisattva, he is only a attendant on the right side. The etiquette of the Bodhisattvas is relatively distant. Although Manjushri is also a successor Bodhisattva, he is a attendant on the left side, like a minister on the left side, who is free to judge matters, so he can satisfy the minds of sentient beings. Fifth, he can adapt to the faculties of sentient beings. The relationship between the Bodhisattvas and Vimalakirti is like an anvil and a hammer, working together to accomplish things. Now, the relationship between Manjushri and Vimalakirti is like two hammers working together to accomplish things. Therefore, when entering the room and exchanging words, there is no stagnation in the words, and he can please the minds of the masses and be praised by Vimalakirti. This is different from the situation where the Bodhisattvas are refuted as soon as they speak. For these reasons, Manjushri is capable of visiting the sick. Third, explain the two dharmas of provisional and real. Although the meaning of disease is many, tracing its fundamental meaning, it is nothing more than provisional and real dharmas. The provisional dharma is that the Buddhas' Dharmakaya Bodhisattvas manifest disease without having disease. The real dharma is that the sentient beings of the nine realms truly have the suffering of cause and effect. If speaking from the perspective of the one who can teach, one should first speak of the provisional dharma and then speak of the real dharma. The Vimalakirti Sutra says: 'How can this disease be endured?' It also says: 'How should a Bodhisattva with disease subdue his mind?' If speaking from the perspective of the one being taught, one should first speak of the real dharma and then speak of the provisional dharma. Therefore, Vimalakirti says: 'Because of the disease of sentient beings, I have disease.' Now, according to the order of the one being taught, first explain the real disease, using four meanings to distinguish it. First, distinguish the characteristics of the disease of cause and effect. Second, explain. Third, general and specific. Fourth, according to the weight of the land. First, the characteristics of the disease, wasting (zhài, disease) obstructs the physical and mental, so it is called disease, also called illness, also called suffering. Speaking of the disease of cause, it is because the four elements in the cause waste and obstruct the mind, leading to various afflictions, this is mental illness. Affliction is the cause, so it is said to be the cause. The disease of effect is the feeling of the four great elements of the body, which are the same in the box (qiè, box) but different in nature, mutually increasing and decreasing, wasting and obstructing the physical body, this is physical illness, repaying the cause of affliction, so it is said to be the disease of effect. Second, explain, the four elements in the cause, one

往分別三毒對三大疾。三處等起故名等分。生地大病貪慾對水。經云愛河洄覆沒眾生。無明所盲不能出。愛能潤業如水潤生。瞋恚對火。瞋心一起燒滅善根。愚癡對風。以愚癡故則有四倒。故經云四倒暴風能偃山夷岳。地具三分。如水火風俱集一身。故以對之故用四分為四因疾。凡夫愚鄙有此四分。則有八萬四千。隨緣發動惱害心神說為因病。果疾者即是四分感四大身。一大不調百一病動。四大不調四百四病。病惱非一。複次由於四分感成報身。即有生老病死。此亦是眾生之大患也。下文云有生死即有病。此患亦因四分而生。如瑞應云。貪慾致老嗔恚致病愚癡致死。義推應云等分致生。有四大四病之苦即果病也。但經論隨緣。或時火譬貪慾水譬嗔恚風亦不定。今一往從多如前對耳。通則何所不譬。三明通別者因果二疾各有通別因病者。四分為通十惡四重等為別。果疾者四大四苦為通。四大增損。或生等四苦增加。乃至三途重苦皆是果上別病也。由因通別故果有通別。若因中唯通果時亦爾。若通強別弱。通弱彆強。果時亦然。因果相成驗之不差。四約土重輕者即四土不同。一約同居者四分是因疾分段是果疾。此有二種。一穢二凈。穢重凈輕。何者同居穢土具有五道。天道果疾但通無別。因疾不定。若人畜鬼因果通別多少

【現代漢語翻譯】現代漢語譯本往常將分別的三毒（貪慾、嗔恚、愚癡）對應於三大疾病。因為三毒在三處同時產生，所以稱為『等分』。滋生大地之病的貪慾對應於水。《經》中說：『愛河迴旋，淹沒眾生，被無明所矇蔽，無法脫離。』愛能夠滋潤業力，就像水滋潤生命一樣。嗔恚對應於火。嗔心一旦生起，就會燒燬善根。愚癡對應于風。因為愚癡，所以會有四種顛倒。所以經中說：『四顛倒的暴風能夠摧毀山嶽。』地具備三分，就像水、火、風聚集在同一個身體中。所以用它們來對應，因此用四分作為四因之疾。凡夫愚昧鄙陋，具有這四分，就會有八萬四千種疾病，隨著因緣發動，惱害心神，這被稱為因病。果疾就是由四分所感召的四大之身。一大不調，就會有一百零一種疾病發生；四大不調，就會有四百零四種疾病發生。疾病的惱害不止一種。再次，由於四分感召形成報身，就會有生、老、病、死。這也是眾生的大患。下文說：『有生死就有疾病。』這種禍患也是因為四分而產生。如《瑞應經》所說：『貪慾導致衰老，嗔恚導致疾病，愚癡導致死亡。』由此推斷，等分導致出生。有四大和四病之苦，就是果病。但是經論隨著因緣，有時用火比喻貪慾，用水比喻嗔恚，風的比喻也不固定。現在暫且按照通常情況，像前面那樣對應。如果通達了，那麼什麼不能比喻呢？關於通和別，因果兩種疾病各有通和別。因病方面，四分是通，十惡、四重等是別。果疾方面，四大、四苦是通，四大增損，或者生等四苦增加，乃至三途的深重痛苦，都是果上的別病。由於因的通和別，所以果也有通和別。如果因中只有通，那麼果時也是這樣。如果通強別弱，或者通弱彆強，果時也是這樣。因果相互成就，驗證起來不會有差錯。四、關於國土的輕重，也就是四土不同。一、關於同居土，四分是因疾，分段是果疾。這裡有兩種情況：一是穢土，二是凈土。穢土重，凈土輕。為什麼呢？因為同居穢土具有五道。天道的果疾只有通，沒有別，因疾不確定。如果人、畜、鬼的因果有通有別，多少不定。

【English Translation】 English version Usually, the three poisons (greed, hatred, and ignorance) are associated with the three major diseases. Because the three poisons arise simultaneously in three places, they are called 'equal divisions' (等分). Greed, which gives rise to the great disease of the earth element, corresponds to water. The Sutra says: 'The river of love swirls and drowns sentient beings, blinded by ignorance, unable to escape.' Love can nourish karma, just as water nourishes life. Hatred corresponds to fire. Once hatred arises, it burns away the roots of goodness. Ignorance corresponds to wind. Because of ignorance, there are four inversions. Therefore, the Sutra says: 'The violent wind of the four inversions can destroy mountains and level peaks.' The earth possesses three parts, just as water, fire, and wind gather in the same body. Therefore, they are used to correspond, and thus the four divisions are used as the four causal diseases. Ordinary people, foolish and base, possess these four divisions, and thus there are eighty-four thousand diseases, which arise according to conditions, afflicting the mind and spirit, and this is called causal disease. Resultant diseases are the four great elements of the body, which are influenced by the four divisions. When one element is imbalanced, one hundred and one diseases arise; when all four elements are imbalanced, four hundred and four diseases arise. The afflictions of disease are not just one kind. Furthermore, because the four divisions influence the formation of the retribution body, there will be birth, old age, sickness, and death. This is also a great suffering for sentient beings. The following text says: 'Where there is birth and death, there is disease.' This affliction also arises because of the four divisions. As the Rui Ying Sutra (瑞應經) says: 'Greed leads to old age, hatred leads to sickness, ignorance leads to death.' By inference, equal division leads to birth. Having the suffering of the four elements and the four diseases is the resultant disease. However, the Sutras and treatises vary according to conditions; sometimes fire is used to represent greed, water to represent hatred, and the representation of wind is also not fixed. For now, let's follow the usual case and correspond as before. If one understands thoroughly, then what cannot be used as an analogy? Regarding the general and the specific, the two kinds of diseases, causal and resultant, each have general and specific aspects. In terms of causal diseases, the four divisions are general, while the ten evils (十惡), the four grave offenses (四重), etc., are specific. In terms of resultant diseases, the four great elements (四大) and the four sufferings (四苦) are general, while the increase or decrease of the four great elements, or the increase of the four sufferings such as birth, etc., and even the heavy suffering of the three evil realms (三途), are all specific diseases on the resultant level. Because of the general and specific aspects of the cause, the result also has general and specific aspects. If there is only the general in the cause, then the result is also like that. If the general is strong and the specific is weak, or the general is weak and the specific is strong, the result is also like that. Cause and effect complement each other, and verification will not be mistaken. Fourth, regarding the lightness or heaviness of the lands, that is, the four lands (四土) are different. First, regarding the Land of Co-dwelling (同居土), the four divisions are the causal disease, and the segmented body (分段) is the resultant disease. There are two situations here: one is the impure land (穢土), and the other is the pure land (凈土). The impure land is heavy, and the pure land is light. Why? Because the impure Land of Co-dwelling has the five paths (五道). The resultant disease of the heavenly path only has the general, not the specific, and the causal disease is uncertain. If the cause and effect of humans, animals, and ghosts have both the general and the specific, the amount is uncertain.

隨義。地獄果疾但別無通。因亦不定。若同居凈但通無別。何者雖有四分無十惡等四趣及重四苦。故因果之疾但通但輕。二明有餘者即是界外之疾。是三乘聖人迷一實諦。著偏空理起無為四分。感變易之果亦名方便生死。別圓斷界內惑盡並未見中。未斷無明皆生其土。因果患累同二乘也。此之患累即因果疾。但有別教通別。無通教通別。問有餘土何得猶有四分因疾。答分無為緣集為四分也。何者取偏真是貪。舍俗有是嗔。迷一實是癡。三分等取即是等分。此即別惑見思之因疾也。問有餘土既有四分因疾。亦得有四大四苦果疾以不。答亦有變易四大通相四苦。問上界諸天尚無老病。此之凈土何得有之。答無別但通。上文云亦生亦老變易。四大若不相違則無變易。雖有通疾界外四分變易皆輕。豈同分段之重。三約果報者別圓初地初住見一實諦同斷無為。自體未盡故依無明得有四分。即是因疾。感變易果即是果疾。亦名因緣生死。患累輕微故言自體。不成實疾但變易名通。若前方便變易相粗患累亦粗。若論自體患累輕微。則有餘為重果報為輕。乃至無有後展轉輕微。雖復輕微而同是實疾。始自闡提之因阿鼻之果。乃至金剛等覺元品無明。雖重輕有殊皆是實疾。問實報何得猶有四分因疾。答開自體緣集以為四分。何者取一實是

【現代漢語翻譯】現代漢語譯本隨義（隨著不同的情況）。地獄的果報是快速而有區別的，但沒有普遍性。其原因是也不確定的。如果是在同居凈土，那麼只有普遍性而沒有區別性。為什麼呢？因為雖然有四分，但沒有十惡等四惡趣以及重大的四苦。因此，其因果的快速性只是普遍性的，而且是輕微的。二、說明有餘土，指的是界外的疾病。這是三乘聖人迷惑於一實諦（唯一的真實），執著于偏空的道理，生起無為的四分。感受變易的果報，也稱為方便生死。別教和圓教斷盡界內的迷惑，但尚未見到中道。未斷盡無明，都會生於此土。其因果的患累與二乘相同。這種患累就是因果的疾病。只有別教的普遍性和區別性，沒有通教的普遍性和區別性。問：有餘土為什麼還會有四分的因疾？答：因為四分無為的緣分聚集而成為四分。為什麼呢？因為執取偏真是貪，捨棄世俗有是嗔，迷惑一實是癡。三分等同執取就是等分。這就是別惑見思的因疾。問：有餘土既然有四分的因疾，那麼也會有四大四苦的果疾嗎？答：也有變易的四大通相四苦。問：上界諸天尚且沒有老病，這個凈土為什麼會有呢？答：沒有區別性，只有普遍性。上文說，『亦生亦老變易』，四大如果不相違背，就沒有變易。雖然有普遍性的疾病，但界外四分的變易都是輕微的，怎麼能和分段生死的重大相比呢？三、從果報來說，別教和圓教的初地初住見一實諦，共同斷除無為。自體沒有窮盡，所以依靠無明而有四分，這就是因疾。感受變易的果報就是果疾，也稱為因緣生死。患累輕微，所以說是自體。不成真實的疾病，只是變易之名是普遍的。如果前方便的變易相粗，患累也粗。如果論自體，患累輕微。那麼有餘土為重，果報為輕。乃至沒有後來的逐漸輕微。雖然輕微，但同樣是真實的疾病。從闡提（斷善根的人）的因，阿鼻地獄的果，乃至金剛等覺的元品無明，雖然輕重有差別，但都是真實的疾病。問：實報土為什麼還會有四分的因疾？答：開自體緣分聚集而成為四分。為什麼呢？因為執取一實是...

【English Translation】 English version According to the situation. The retribution of hell is swift and distinct, but lacks universality. The cause is also uncertain. If it is in the Pure Land of Co-dwelling, then there is only universality and no distinction. Why? Because although there are four parts, there are no four evil destinies such as the ten evils, and no major four sufferings. Therefore, the swiftness of its cause and effect is only universal and slight. Second, explaining the Land of Residue, refers to the sickness outside the realm. This is because the saints of the Three Vehicles are deluded by the One Reality (the only truth), clinging to the doctrine of partial emptiness, and giving rise to the four parts of non-action. They experience the retribution of transformation, also known as expedient birth and death. The Separate and Perfect Teachings exhaust the delusions within the realm, but have not yet seen the Middle Way. Those who have not exhausted ignorance will all be born in this land. The suffering of its cause and effect is the same as that of the Two Vehicles. This suffering is the sickness of cause and effect. There is only the universality and distinction of the Separate Teaching, and no universality and distinction of the Common Teaching. Question: Why does the Land of Residue still have the sickness of the four parts of cause? Answer: Because the conditions of the four parts of non-action gather to become four parts. Why? Because clinging to partial truth is greed, abandoning worldly existence is anger, and being deluded by the One Reality is delusion. Equating the three parts is equal division. This is the sickness of the cause of the Separate Delusion of Views and Thoughts. Question: Since the Land of Residue has the sickness of the four parts of cause, will it also have the sickness of the four great elements and the four sufferings of effect? Answer: There are also the four sufferings of the common characteristics of the four great elements of transformation. Question: The heavens of the upper realms do not have old age and sickness, why does this Pure Land have them? Answer: There is no distinction, only universality. The previous text says, 'Also born, also old, transformation', if the four great elements do not contradict each other, there will be no transformation. Although there is universal sickness, the transformation of the four parts outside the realm is slight, how can it be compared to the great suffering of birth and death in segments? Third, from the perspective of retribution, the initial ground and initial dwelling of the Separate and Perfect Teachings see the One Reality, and together eliminate non-action. The self-nature is not exhausted, so relying on ignorance there are four parts, which is the sickness of cause. Experiencing the retribution of transformation is the sickness of effect, also known as birth and death by conditions. The suffering is slight, so it is said to be self-nature. It does not become a real sickness, only the name of transformation is universal. If the transformation of the previous expedient is coarse, the suffering is also coarse. If we discuss the self-nature, the suffering is slight. Then the Land of Residue is heavy, and the retribution is light. Even to the point where there is no later gradual slightness. Although slight, it is still a real sickness. From the cause of icchantika (those who have cut off their roots of goodness), the effect of Avici hell, to the original ignorance of Vajra Equal Enlightenment, although there are differences in lightness and heaviness, they are all real sicknesses. Question: Why does the Land of Real Reward still have the sickness of the four parts of cause? Answer: Opening the self-nature, the conditions gather to become four parts. Why? Because clinging to the One Reality is...

貪。舍二邊即嗔。余無明是癡。三分等取即是等分。是根本三毒。故請觀音云。凈於三毒根成佛道無疑。問實報若有四分因疾亦有四大四苦果疾不。答既有自體生死豈無自體四大。故大品云一切法趣地。乃至趣非趣三大亦爾。若自體四大四苦盡者。即是大經妙色湛然常安住。不為生死之所遷。若諸師謂法雲等覺無生死者。其如教何。又文云從癡有愛則我病生。若金剛等覺無明未盡則有細微因果疾生。四約寂光者解有二種。若寂光土唯妙覺所居。則自體因果患累永盡無病可論。若通下地菩薩所居則有微細因果之疾。此取有後或無有後生死。若依仁王法雲三生。則無有後終生有後住生。法雲始生乃至歡喜皆屬因緣生死。此別教為便。依圓義推無有後即是等覺。有後或從法雲至三十心皆是因緣。展轉輕重。雖作此解未可定用。但依前釋寂光土究竟清凈。豈有因果細微之疾相待判其輕重者乎。問龍樹學者何以用天親之義。答是二大士豈不同入不二法門。今本為通佛教隨其所關即用。何得定執。若分別界外結惑生死及諸行名義。當細尋天親。若觀門遣蕩安心入道何過龍樹。但此經盛明疾義。未見諸經明文。若不取地攝相映望者。他或謂非義理多端強說。二明權疾者菩薩住大涅槃有五種行。所謂若得三諦三昧具二十五三昧。即成聖

【現代漢語翻譯】現代漢語譯本貪，捨棄二邊就是嗔恨（chēn hèn，anger）。其餘的無明就是愚癡（chī，ignorance）。這三者平等地攝取就是等分，是根本的三毒（sān dú，three poisons：greed, hatred, and ignorance）。所以請觀音菩薩說：『清凈三毒之根，成就佛道無疑。』問：如果實報土（shí bào tǔ，reward land）有四分因疾，是否也有四大（sì dà，four elements：earth, water, fire, and wind）和四苦（sì kǔ，four sufferings：birth, old age, sickness, and death）的果疾呢？答：既然有自體生死，難道沒有自體四大嗎？所以《大品般若經》（Dà Pǐn Bōrě Jīng，Mahaprajnaparamita Sutra）說：『一切法都歸於地，乃至歸於非趣，三大也是如此。』如果自體四大和四苦都盡了，那就是《大般涅槃經》（Dà Bān Nièpán Jīng，Mahaparinirvana Sutra）所說的『妙色湛然常安住，不為生死之所遷』。如果有些法師認為法雲地（fǎ yún dì，Dharmamegha）等覺菩薩（děng jué pú sà，near-perfect enlightenment bodhisattva）沒有生死，那又該如何解釋佛經的教義呢？又經文說：『從癡有愛，則我病生。』如果金剛等覺（jīngāng děng jué，vajra near-perfect enlightenment）的無明（wú míng，ignorance）沒有完全斷盡，就會有細微的因果之疾產生。四、關於寂光土（jì guāng tǔ，Land of Tranquil Light）的解釋有兩種。如果寂光土只有妙覺（miào jué，wonderful enlightenment）菩薩居住，那麼自體因果的患累就永遠斷盡，沒有疾病可以討論。如果寂光土也通往下地菩薩居住，那麼就會有微細的因果之疾。這裡取的是有後生死或無有後生死。如果依照《仁王經》（Rén Wáng Jīng，Benevolent Kings Sutra）所說，法雲地菩薩有三生，那麼就沒有有後終生，只有有後住生。法雲地菩薩的始生，乃至歡喜地（huān xǐ dì，Pramudita）菩薩，都屬於因緣生死。這是別教（bié jiào，distinct teaching）爲了方便而說的。依照圓教（yuán jiào，perfect teaching）的義理來推斷，沒有有後就是等覺菩薩。有後或者從法雲地到三十心（sān shí xīn，thirty minds）都是因緣，輾轉輕重。雖然這樣解釋，但還不能確定採用。但依照前面的解釋，寂光土究竟清凈，哪裡會有因果細微的疾病，需要互相比較輕重呢？問：龍樹菩薩（Lóngshù Púsà，Nagarjuna）的學者為什麼採用天親菩薩（Tiānqīn Púsà，Vasubandhu）的義理？答：這兩位大士難道不是一同進入不二法門（bù èr fǎ mén，non-dual dharma gate）嗎？現在根本是爲了貫通佛教，隨著所涉及的內容就採用。怎麼能固定執著呢？如果要分別界外結惑生死以及各種行（xíng，practice）的名義，應當仔細尋查天親菩薩的著作。如果想要通過觀門（guān mén，gate of contemplation）遣除妄念，安心入道，那麼傚法龍樹菩薩又有什麼過錯呢？只是這部經盛大地闡明了疾病的含義，沒有見到其他經典有明確的說明。如果不取地攝相映望，別人或許會認為不是義理，而是多端強說。二、闡明權疾（quán jí，provisional illness）的意思是：菩薩安住于大涅槃（dà niè pán，great nirvana）有五種行，也就是如果得到三諦三昧（sān dì sān mèi，three truths samadhi），具備二十五三昧（èr shí wǔ sān mèi，twenty-five samadhis），就能成就聖果。

【English Translation】 English version Greed, abandoning the two extremes is anger (chēn hèn, anger). The remaining ignorance is delusion (chī, ignorance). Equitably taking these three is equal division, which are the three fundamental poisons (sān dú, three poisons: greed, hatred, and ignorance). Therefore, we implore Guanyin Bodhisattva, saying: 'Purifying the roots of the three poisons, achieving Buddhahood is without doubt.' Question: If the Reward Land (shí bào tǔ, reward land) has the illness of fourfold causes, does it also have the illness of the four great elements (sì dà, four elements: earth, water, fire, and wind) and the four sufferings (sì kǔ, four sufferings: birth, old age, sickness, and death) as its result? Answer: Since there is self-nature birth and death, how can there be no self-nature of the four great elements? Therefore, the Mahaprajnaparamita Sutra (Dà Pǐn Bōrě Jīng, Mahaprajnaparamita Sutra) says: 'All dharmas return to earth, and even return to non-return, the three great elements are also like this.' If the self-nature of the four great elements and the four sufferings are exhausted, then it is as the Mahaparinirvana Sutra (Dà Bān Nièpán Jīng, Mahaparinirvana Sutra) says: 'Wonderful form is clear and constantly abiding, not moved by birth and death.' If some Dharma masters believe that the Dharmamegha (fǎ yún dì, Dharmamegha) near-perfect enlightenment bodhisattva (děng jué pú sà, near-perfect enlightenment bodhisattva) has no birth and death, then how should we explain the teachings of the Buddhist scriptures? Moreover, the scripture says: 'From delusion arises love, then my illness arises.' If the ignorance (wú míng, ignorance) of the vajra near-perfect enlightenment (jīngāng děng jué, vajra near-perfect enlightenment) is not completely exhausted, then subtle causal illnesses will arise. Four, regarding the interpretation of the Land of Tranquil Light (jì guāng tǔ, Land of Tranquil Light), there are two kinds. If the Land of Tranquil Light is only inhabited by Wonderful Enlightenment (miào jué, wonderful enlightenment) Bodhisattvas, then the afflictions of self-nature cause and effect are forever exhausted, and there is no illness to discuss. If the Land of Tranquil Light also extends to Bodhisattvas of lower levels, then there will be subtle causal illnesses. This refers to birth and death with a subsequent existence or without a subsequent existence. If according to the Benevolent Kings Sutra (Rén Wáng Jīng, Benevolent Kings Sutra), the Dharmamegha Bodhisattva has three lives, then there is no final life with a subsequent existence, only a dwelling life with a subsequent existence. The initial birth of the Dharmamegha Bodhisattva, up to the Joyful Ground (huān xǐ dì, Pramudita) Bodhisattva, all belong to conditioned birth and death. This is the distinct teaching (bié jiào, distinct teaching) speaking for convenience. According to the meaning of the perfect teaching (yuán jiào, perfect teaching), without a subsequent existence is the near-perfect enlightenment Bodhisattva. With a subsequent existence, or from the Dharmamegha Ground to the thirty minds (sān shí xīn, thirty minds), all are conditions, gradually increasing or decreasing in severity. Although this explanation is made, it cannot be definitively adopted. But according to the previous explanation, the Land of Tranquil Light is ultimately pure, how can there be subtle illnesses of cause and effect, requiring mutual comparison of severity? Question: Why do scholars of Nagarjuna Bodhisattva (Lóngshù Púsà, Nagarjuna) adopt the principles of Vasubandhu Bodhisattva (Tiānqīn Púsà, Vasubandhu)? Answer: Are these two great beings not entering the non-dual dharma gate (bù èr fǎ mén, non-dual dharma gate) together? Now, the fundamental purpose is to connect all of Buddhism, and it is adopted according to the content involved. How can one be fixed and attached? If you want to distinguish the defilements, birth and death, and the names and meanings of various practices (xíng, practice) beyond the realm, you should carefully examine the works of Vasubandhu Bodhisattva. If you want to eliminate delusions through the gate of contemplation (guān mén, gate of contemplation) and peacefully enter the path, then what fault is there in following Nagarjuna Bodhisattva? It is just that this sutra greatly elucidates the meaning of illness, and no clear explanation has been seen in other scriptures. If one does not take the earth to gather and reflect each other, others may think that it is not a principle, but a forced explanation with many ends. Two, elucidating the meaning of provisional illness (quán jí, provisional illness) is: Bodhisattvas abiding in great nirvana (dà niè pán, great nirvana) have five kinds of practices, that is, if they obtain the three truths samadhi (sān dì sān mèi, three truths samadhi) and possess the twenty-five samadhis (èr shí wǔ sān mèi, twenty-five samadhis), they can achieve the holy fruit.

行。從聖行生天行梵行。從梵行起嬰兒病行。嬰兒行從大慈善根而起。病行從大悲善根而起。何者諸佛菩薩清凈法身諸惡永斷眾善普會。有何方便小善之可行。有何界內外因果之疾瘵但以大悲善根欲拔界內外因果患累。故形充法界無疾現疾。即是病行。又示方便小善。除界內外眾生緣集即嬰兒行。若此因果疾愈則諸佛菩薩舍應還真。但眾生病有興廢重輕。菩薩還同興廢重輕。故文云菩薩疾者從大悲起。以眾生病故菩薩亦病。若眾生得不病者則菩薩無復病。今凈名托茲方丈空其室內唯置一床以疾而臥。是則無疾現疾。遠表諸土有權病也。但實病輕重上已分別。今明權疾亦約四土。一同居穢凈現權疾者。穢土既有十界因果之實疾。以其疾故則有十界因果權疾。若界內疾愈則凈名亦愈。問六道因果有疾可知。四種行人界內因果其相云何。答此約界內因果患累未盡。若同居凈土但有人天四種行人六種法界因果實疾。以其疾故則凈名亦有六種因果權疾。若此疾愈則凈名亦愈。二有餘者二乘及三種菩薩皆有無為變易因果實疾。以有此疾則凈名亦有。若此疾愈凈名亦愈。三明果報現權疾者。但有圓教四十心及等覺地受法性身。各有自體．實因之疾．因緣．有後．無有後生死．實果之疾。以有此疾故凈名則有。若此等實疾得愈凈名亦愈

【現代漢語翻譯】現代漢語譯本：行，從聖行（指聖人的行為）生天行（指通往天界的行為）梵行（指清凈的行為）。從梵行開始產生嬰兒病行（指像嬰兒一樣生病的示現）。嬰兒行從大慈善根（指偉大的慈悲善行）而起。病行從大悲善根（指偉大的悲憫善行）而起。什麼是諸佛菩薩清凈法身（指佛菩薩清凈的法性之身），能夠永遠斷除各種罪惡，普遍聚集各種善行？有什麼方便法門可以行持小的善行？有什麼界內外因果的疾病，但可以用大悲善根來拔除界內外因果的患難和牽累？所以示現充滿法界而沒有疾病卻示現有疾病，這就是病行。又示現方便小善，去除界內外眾生的因緣聚集，這就是嬰兒行。如果這些因果疾病痊癒，那麼諸佛菩薩就會捨棄應化之身，迴歸真如之體。但是眾生的疾病有興盛衰敗、輕重緩急，菩薩也同樣隨著眾生的疾病而興盛衰敗、輕重緩急。所以經文中說，菩薩的疾病是從大悲心生起的，因為眾生有疾病，所以菩薩也有疾病。如果眾生能夠不生病，那麼菩薩也就沒有疾病了。現在維摩詰（Vimalakirti）假託住在方丈之地，清空他的房間，只放一張床，以生病而臥床不起作為示現。這就是沒有疾病卻示現有疾病，遠遠地表明諸佛國土有權巧示現疾病的情況。但是實際疾病的輕重，在前面已經分別說明了。現在說明權巧示現的疾病，也按照四種國土來解釋。第一，同居穢土和凈土示現權巧疾病的情況。穢土既然有十法界因果的實際疾病，因為有這些疾病，所以就有十法界因果的權巧疾病。如果界內的疾病痊癒，那麼維摩詰的疾病也就痊癒了。問：六道因果有疾病可以理解，四種修行人在界內的因果，他們的相狀是怎樣的呢？答：這是指界內因果的患難和牽累還沒有完全消除的情況。如果是同居凈土，那麼就只有人天四種修行人六種法界的因果實際疾病。因為有這些疾病，所以維摩詰也有六種因果的權巧疾病。如果這些疾病痊癒，那麼維摩詰的疾病也就痊癒了。第二，有餘土的二乘和三種菩薩，都有無為變易因果的實際疾病。因為有這些疾病，所以維摩詰也有。如果這些疾病痊癒，維摩詰的疾病也就痊癒了。第三，說明果報土示現權巧疾病的情況。只有圓教四十心和等覺地的菩薩，接受法性之身。各自有自體、實際原因的疾病、因緣、有後有、無有後有的生死、實際結果的疾病。因為有這些疾病，所以維摩詰就有。如果這些實際疾病能夠痊癒，維摩詰的疾病也就痊癒了。

【English Translation】 English version: Actions, from holy conduct (referring to the behavior of saints) arise heavenly conduct (referring to actions leading to the heavens) and pure conduct (referring to pure behavior). From pure conduct arises the conduct of an infant's illness (referring to the manifestation of illness like an infant). The conduct of an infant arises from great roots of charity (referring to great compassionate and benevolent actions). The conduct of illness arises from great roots of compassion (referring to great compassionate and benevolent actions). What is the pure Dharma body (referring to the pure Dharma nature body of Buddhas and Bodhisattvas) of all Buddhas and Bodhisattvas, which can eternally sever all evils and universally gather all good deeds? What expedient means are there to practice small good deeds? What diseases of cause and effect within and beyond the realms are there, that can be eradicated with great compassionate roots, to remove the suffering and burdens of cause and effect within and beyond the realms? Therefore, manifesting as filling the Dharma realm yet without illness, but showing illness, this is the conduct of illness. Also, demonstrating expedient small good deeds, removing the gathering of conditions of sentient beings within and beyond the realms, this is the conduct of an infant. If these diseases of cause and effect are cured, then all Buddhas and Bodhisattvas will abandon their manifested bodies and return to their true nature. However, the illnesses of sentient beings have periods of flourishing and decline, and varying degrees of severity, and Bodhisattvas also follow the flourishing and decline, and varying degrees of severity of sentient beings' illnesses. Therefore, the text says that the illness of a Bodhisattva arises from great compassion, because sentient beings are ill, so Bodhisattvas are also ill. If sentient beings can be free from illness, then Bodhisattvas will no longer have illness. Now, Vimalakirti (Vimalakirti) pretends to reside in a square foot room, emptying his room, placing only a bed, and manifesting as being ill and bedridden. This is manifesting illness without illness, remotely indicating that the Buddha lands have expedient manifestations of illness. However, the severity of actual illnesses has already been explained above. Now, explaining the expedient manifestation of illness, it is also explained according to the four lands. First, the manifestation of expedient illness in the Land of Coexistence, both impure and pure. Since the impure land has the actual illnesses of cause and effect of the ten realms, because of these illnesses, there are the expedient illnesses of cause and effect of the ten realms. If the illnesses within the realm are cured, then Vimalakirti's illness will also be cured. Question: It is understandable that the cause and effect of the six paths have illnesses, but what are the characteristics of the cause and effect within the realm of the four types of practitioners? Answer: This refers to the situation where the suffering and burdens of cause and effect within the realm have not been completely eliminated. If it is the pure Land of Coexistence, then there are only the actual illnesses of cause and effect of the six realms of the four types of practitioners of humans and gods. Because of these illnesses, Vimalakirti also has the expedient illnesses of cause and effect of the six realms. If these illnesses are cured, then Vimalakirti's illness will also be cured. Second, the Hearers and Pratyekabuddhas of the Land of Remaining and the three types of Bodhisattvas all have the actual illnesses of cause and effect of the unconditioned transformation. Because of these illnesses, Vimalakirti also has them. If these illnesses are cured, Vimalakirti's illness will also be cured. Third, explaining the manifestation of expedient illness in the Land of Reward. Only the Bodhisattvas of the forty minds of the perfect teaching and the stage of near-perfect enlightenment receive the Dharma nature body. Each has its own self, the illness of the actual cause, conditions, the existence of subsequent existence, the non-existence of subsequent existence, the birth and death, and the illness of the actual result. Because of these illnesses, Vimalakirti has them. If these actual illnesses can be cured, Vimalakirti's illness will also be cured.

。四寂光土有疾無疾前已分別。是則凈名大悲疾行權同四土。無疾現疾荷負十界。故名權疾。問凈名既是等覺。元品無明無有後生死。實因果疾猶在何得約實報土而明權疾。答本跡高下莫測之義。已在玄文何得更問。但權疾之義約位不同。若妙覺極位無法界之疾。而現法界疾者且如凈名權疾。等覺猶有元品無明無有後生死實因果疾。從現受有後乃至分段因果之疾皆是權也。如此傳類齊位是實同下是權。乃至有餘同居現因果疾皆是權也。若有餘土二乘三種菩薩齊位。有無為之實因疾方便之實果疾。神通誓願入同居凈。同六種因果之疾。入同居穢同十界因果之疾。皆是權疾。若同居土四種行人斷界內惑未盡。若斷已盡身在同居。無疾現疾為利眾生。皆是權疾。乃至五通仙人諸天報得神。通隨有所為無疾現疾。亦名權疾。若約觀心巧修觀者或為自行或為化他。無因果疾現因果疾尚名權疾。乃至一切眾生皆有此義。如是則一切法趣疾。乃至趣非趣。如此明疾堅則深窮實際之源。橫則廣等虛空法界。義理幽微。自非妙覺種智圓明。孰能究竟通達無礙。今凈名現疾表此。故聲聞菩薩皆所不堪。莫敢傳旨。文殊自知善解疾義能恭聖旨。問于權實往復無滯四明因疾出六品者。凈名詫疾意在興教。因文殊問權實之疾。答權疾出此品上半。

{ "translations": [ "現代漢語譯本：", "關於四寂光土有疾病和無疾病的問題，前面已經分別討論過了。這樣說來，維摩詰（Vimalakirti）（凈名是維摩詰的別稱）以大悲心示現疾病，其權巧方便與四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）相同。他本身沒有疾病，卻示現疾病，是爲了承擔和救度十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的眾生，所以稱為『權疾』（方便示現的疾病）。", "問：維摩詰既然是等覺菩薩（菩薩修行位次之一，僅次於妙覺），根本無明（煩惱的根本）已經斷除，沒有後來的生死輪迴。真實的因果疾病應該已經不存在了，怎麼能以實報土（阿彌陀佛為十方菩薩所準備的凈土）來解釋他的『權疾』呢？", "答：維摩詰示現的本和跡，其高深莫測的意義，已經在玄文中解釋過了，為什麼還要再問呢？但是，『權疾』的意義，根據菩薩的位次不同而有所不同。如果是妙覺（佛的果位）的極位，就沒有法界（宇宙萬有）的疾病，而示現法界的疾病，就像維摩詰示現的『權疾』。等覺菩薩還有根本無明未斷，沒有後來的生死，但還有真實的因果疾病。從現在所受的，有後來的乃至分段生死（指三界內的生死）的因果疾病，都是『權』（方便示現）。像這樣，同位次的菩薩示現相同的疾病是『實』（真實），高位次的菩薩示現低位次的疾病是『權』（方便示現）。乃至方便有餘土（阿羅漢和初地以上菩薩所居住的凈土）的菩薩示現同居土（凡聖同居的穢土或凈土）的因果疾病，都是『權疾』。", "如果有餘土的聲聞（聽聞佛法而悟道的修行者）、緣覺（觀十二因緣而悟道的修行者）、三種菩薩（指地前菩薩、地上菩薩、等覺菩薩）齊聚一堂，他們有無為（不造作）的真實因疾，以及方便示現的真實果疾。他們以神通和誓願進入同居凈土（凡聖同居的凈土），示現與六種因果（地獄、餓鬼、畜生、人、天、阿修羅）相同的疾病；進入同居穢土（凡聖同居的穢土），示現與十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）相同的因果疾病，這些都是『權疾』。", "如果同居土的四種行人（指聲聞、緣覺、菩薩、佛）斷除界內惑（見惑和思惑）尚未完全，或者已經斷除，但身在同居土，爲了利益眾生而無疾示疾，這些都是『權疾』。乃至五通仙人（具有五種神通的仙人）、諸天（天界的眾生）憑藉報得的神通，隨其所為而無疾示疾，也稱為『權疾』。", "如果從觀心的角度來說，善於修觀的人，或者爲了自己修行，或者爲了教化他人，沒有因果疾病而示現因果疾病，也尚且可以稱為『權疾』。乃至一切眾生都有這種意義。這樣說來，一切法都與疾病相關，乃至與非疾病相關。如此闡明疾病，深入則能窮盡實際的根源，橫向則能廣闊如虛空法界。其中的義理幽深微妙，如果不是妙覺的佛，具有圓滿光明的種智（佛所具有的智慧），誰能究竟通達而無所障礙呢？現在維摩詰示現疾病，正是爲了表明這個道理，所以聲聞和菩薩都無法承擔，不敢傳達他的旨意。只有文殊菩薩（Manjusri）（智慧第一的菩薩）自知善於理解疾病的意義，能夠恭敬地領會佛的旨意。", "問：在權實（方便與真實）之間往復辯論，毫無滯礙，四明（天臺宗的四祖知禮）認為因疾出自第六品，維摩詰示現疾病的用意在於興盛佛教，是因為文殊菩薩問了權實之疾嗎？", "答：『權疾』出自這一品（《維摩詰所說經·疾問品》）的上半部分。", "", "english_translations": [ "English version:", "The matter of whether the Four Lands of Stillness and Light (referring to the Four Pure Lands: the Land of Eternal Tranquility and Light, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Coexistence of Ordinary Beings and Sages) have illness or not has been discussed separately before. Thus, Vimalakirti (Vimalakirti, meaning 'Pure Name,' is another name for him) manifests illness with great compassion, and his skillful means are the same as those of the Four Lands. He himself has no illness, but he manifests illness in order to bear and save the beings of the Ten Realms (hells, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), so it is called 'Expedient Illness' (illness manifested as a skillful means).", "Question: Since Vimalakirti is an Equal Enlightenment Bodhisattva (a stage of bodhisattva practice, second only to Wonderful Enlightenment), the fundamental ignorance (the root of afflictions) has been eliminated, and there is no subsequent cycle of birth and death. The real causal illness should no longer exist. How can his 'Expedient Illness' be explained in terms of the Land of Actual Reward (the Pure Land prepared by Amitabha Buddha for bodhisattvas of the ten directions)?", "Answer: The meaning of Vimalakirti's manifestation of the root and traces, which is profound and unfathomable, has already been explained in the profound text. Why ask again? However, the meaning of 'Expedient Illness' varies according to the bodhisattva's stage. If it is the ultimate stage of Wonderful Enlightenment (the fruit of Buddhahood), there is no illness of the Dharma Realm (the universe and all things), but the manifestation of illness in the Dharma Realm is like Vimalakirti's 'Expedient Illness.' Equal Enlightenment Bodhisattvas still have fundamental ignorance that has not been eliminated, and there is no subsequent birth and death, but there are still real causal illnesses. From what is currently received, there are subsequent causal illnesses, even the causal illnesses of segmented birth and death (referring to birth and death within the Three Realms), all of which are 'expedient' (skillful manifestations). Like this, bodhisattvas of the same stage manifesting the same illness is 'real,' and bodhisattvas of higher stages manifesting the illness of lower stages is 'expedient' (skillful manifestation). Even bodhisattvas in the Land of Expedient Remainder (the Pure Land where arhats and bodhisattvas above the first ground reside) manifesting the causal illnesses of the Land of Coexistence (the impure or pure land where ordinary beings and sages coexist) are all 'Expedient Illnesses.'", "If sravakas (practitioners who attain enlightenment by hearing the Buddha's teachings), pratyekabuddhas (practitioners who attain enlightenment by observing the twelve links of dependent origination), and three types of bodhisattvas (referring to bodhisattvas before the ground, bodhisattvas on the ground, and Equal Enlightenment Bodhisattvas) gather together in the Land of Remainder, they have the real causal illness of non-action (non-fabrication) and the real fruit illness manifested expediently. They enter the Pure Land of Coexistence (the pure land where ordinary beings and sages coexist) with supernatural powers and vows, manifesting the same illnesses as the six causes and effects (hells, hungry ghosts, animals, humans, gods, and asuras); entering the Impure Land of Coexistence (the impure land where ordinary beings and sages coexist), manifesting the same causal illnesses as the Ten Realms (hells, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), all of these are 'Expedient Illnesses.'", "If the four types of practitioners (referring to sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) in the Land of Coexistence have not completely eliminated the delusions within the realm (delusions of views and delusions of thought), or have already eliminated them, but are in the Land of Coexistence, manifesting illness without illness in order to benefit sentient beings, all of these are 'Expedient Illnesses.' Even the Five-Penetration Immortals (immortals with five supernatural powers) and the gods (beings of the heavenly realms) rely on their karmically obtained supernatural powers, manifesting illness without illness according to what they do, which is also called 'Expedient Illness.'", "From the perspective of observing the mind, those who are good at cultivating observation, either for their own practice or for teaching others, manifesting causal illness without causal illness can still be called 'Expedient Illness.' Even all sentient beings have this meaning. In this way, all dharmas are related to illness, and even to non-illness. Explaining illness in this way, deeply, it can exhaust the source of reality; horizontally, it can be as vast as the Dharma Realm of empty space. The meaning within it is profound and subtle. If it is not the Buddha of Wonderful Enlightenment, with the complete and luminous knowledge of the species (the wisdom possessed by the Buddha), who can ultimately understand and be unobstructed? Now, Vimalakirti manifests illness in order to show this principle, so sravakas and bodhisattvas cannot bear it and dare not convey his intention. Only Manjusri Bodhisattva (the bodhisattva foremost in wisdom) knows that he is good at understanding the meaning of illness and can respectfully understand the Buddha's intention.", "Question: Arguing back and forth between expediency and reality (skillful means and truth) without any stagnation, Si Ming (Zhi Li, the fourth patriarch of the Tiantai school) believes that causal illness comes from the sixth chapter. Vimalakirti's intention in manifesting illness is to promote Buddhism. Is it because Manjusri Bodhisattva asked about the illness of expediency and reality?", "Answer: 'Expedient Illness' comes from the first half of this chapter (the 'Inquiry of Illness' chapter of the Vimalakirti Sutra)." ] }

答實疾出此品下半。又因權疾廣說不思議品。因實疾廣說觀眾生品佛道品入不二法門品香積品。是故室內六品皆從疾之一字。權實故有。入文帖釋當如符契。問有師云此品是五源八始此云何。答有似而疏甚不主對。何者凈名本託疾興教。但約疾之一字出室內六品。何待空室等為五源也。今明一部凡十四品唯初佛國的是大聖法王自說。餘十三品皆因凈名託疾而興。細推疾之一字即是三由六源二始兩因。三由者由凈名託疾故有諸王士庶參問。佛命弟子菩薩問疾。即是由疾得有室外三品。六源者以現疾故文殊奉命入室問權實兩疾。凈名略答廣說。是則室內六品從疾而起。疾即六品所出之源本也。二始者即是菩薩行見阿閦佛二品。亦因凈名託疾而始。所以然者。聞說六品有緣疾愈。凈名得無復疾。故掌擎大眾還庵羅園。起發如來複宗明佛國因果。二品從疾愈而始。故言二始。兩因者法供養囑累兩品。亦因託疾而有。何者兩品既是流通。因凈名託疾而有正說。流通即是流通正說。是則因疾而有流通兩品。故云兩因。今明室內六品大分為三。此一品即是略明權實二疾。次不思議一品廣釋權疾。后四廣釋實疾。

爾時佛告下五正釋文為二。一佛命文殊二文殊恭命。初文者上諸所命各述被彈皆辭不堪。但入室問疾利益事重。自非

【現代漢語翻譯】現代漢語譯本：回答說，實際上是因為疾病才有了此品（指《問疾品》）的下半部分。又因為權宜之計的疾病，才廣泛宣說了《不思議品》。因為真實的疾病，才廣泛宣說了《觀眾生品》、《佛道品》、《入不二法門品》、《香積品》。因此，室內六品都從『疾』這一個字而來，因為權宜和真實兩種疾病的緣故才有的。理解經文的解釋應當像符契一樣契合。有人問，有法師說此品是五源八始，這是怎麼回事？回答說，這說法相似但很疏遠，很不符合經文的本意。為什麼呢？維摩詰本來就是借托疾病來興起教化。只是根據『疾』這一個字來說明室內六品，哪裡需要空室等來作為五源呢？現在說明整部經，總共十四品，只有最初的《佛國品》是大聖法王（指佛陀）自己宣說的。其餘十三品都是因為維摩詰託病而興起的。仔細推敲『疾』這一個字，就是三由、六源、二始、兩因。三由是指，由於維摩詰託病，所以有諸王、士庶來參問，佛陀命令弟子、菩薩去問疾。這就是由疾病而有了室外三品。六源是指，因為示現疾病，文殊菩薩奉命入室，問權宜和真實兩種疾病。維摩詰略作回答，廣泛宣說。那麼室內六品就是從疾病而興起的，疾病就是六品所出的源頭。二始是指《菩薩行》、《見阿閦佛》這兩品，也是因為維摩詰託病而開始的。為什麼這麼說呢？因為聽說宣說六品，有緣疾病痊癒，維摩詰可能不再有疾病，所以掌擎大眾返回庵羅園，啓發如來重新闡明《佛國品》的因果。這兩品是從疾病痊癒而開始的，所以說是二始。兩因是指《法供養》、《囑累》這兩品，也是因為託病而有的。為什麼呢？因為這兩品既然是流通分，就是因為維摩詰託病而有了正說，流通分就是流通正說。那麼就是因為疾病而有了流通兩品，所以說是兩因。現在說明室內六品，大體上分為三部分。此品（指《問疾品》）就是簡略地說明權宜和真實兩種疾病。其次《不思議品》廣泛解釋權宜之疾。後面的四品廣泛解釋真實之疾。當時佛告訴下文，正式解釋經文分為兩部分。一是佛命令文殊，二是文殊恭敬地接受命令。先說佛命令文殊，上面那些被命令的人各自陳述自己被呵斥的原因，都推辭說自己不堪勝任。但是入室問疾的利益很大，不是...

【English Translation】 English version: The answer is that this chapter (referring to the 'Inquiry of Illness' chapter) came about because of the actual illness. Furthermore, the 'Inconceivable' chapter was extensively expounded due to the expedient illness. The 'Seeing the Sentient Beings,' 'Buddha Path,' 'Entering the Gate of Non-Duality,' and 'Fragrance Accumulation' chapters were extensively expounded due to the real illness. Therefore, the six chapters within the room all originate from the single word 'illness,' arising from the causes of expedient and real illnesses. Understanding the explanation of the scriptures should be as fitting as a tally. Someone asks, a Dharma master says that this chapter is the five sources and eight beginnings, what is the meaning of this? The answer is that this statement is similar but very distant, and does not correspond to the original intention of the scripture. Why? Vimalakirti originally used illness as a pretext to initiate teaching. It is only based on the single word 'illness' to explain the six chapters within the room, where is the need for an empty room, etc., to be the five sources? Now, explaining the entire scripture, a total of fourteen chapters, only the initial 'Buddha Land' chapter was spoken by the Great Sage Dharma King (referring to the Buddha) himself. The remaining thirteen chapters all arose because of Vimalakirti's feigned illness. Carefully examining the word 'illness,' it encompasses the three causes, six sources, two beginnings, and two reasons. The three causes refer to the fact that because Vimalakirti feigned illness, there were kings, scholars, and commoners who came to inquire, and the Buddha ordered disciples and Bodhisattvas to inquire about the illness. This is how the three chapters outside the room came about due to illness. The six sources refer to the fact that because of manifesting illness, Manjushri Bodhisattva was ordered to enter the room and inquire about the expedient and real illnesses. Vimalakirti briefly answered and extensively expounded. Then the six chapters within the room arose from illness, and illness is the source from which the six chapters originate. The two beginnings refer to the 'Bodhisattva Practice' and 'Seeing Akshobhya Buddha' chapters, which also began because of Vimalakirti's feigned illness. Why is this so? Because it was heard that expounding the six chapters could heal the illness, Vimalakirti might no longer have the illness, so he held up the masses and returned to the Amra Garden, inspiring the Tathagata to re-elucidate the cause and effect of the 'Buddha Land' chapter. These two chapters began from the healing of the illness, so they are called the two beginnings. The two reasons refer to the 'Dharma Offering' and 'Entrustment' chapters, which also came about because of the feigned illness. Why? Because these two chapters are the circulation section, they came about because Vimalakirti's feigned illness led to the main discourse, and the circulation section is the circulation of the main discourse. Then the circulation of the two chapters came about because of illness, so they are called the two reasons. Now, explaining the six chapters within the room, they are broadly divided into three parts. This chapter (referring to the 'Inquiry of Illness' chapter) briefly explains the expedient and real illnesses. Secondly, the 'Inconceivable' chapter extensively explains the expedient illness. The following four chapters extensively explain the real illness. At that time, the Buddha told the following, the formal explanation of the scripture is divided into two parts. One is the Buddha ordering Manjushri, and the other is Manjushri respectfully accepting the order. First, the Buddha orders Manjushri, those who were ordered above each stated the reasons why they were reprimanded, and all declined, saying that they were not capable. However, the benefit of inquiring about the illness in the room is great, and it is not...

文殊具前五義更無堪任。所以命也。

文殊下二文殊恭命。文殊既無被彈之失無可致辭。又五利事重。豈可乖違大聖高旨廢斯大利。是以恭旨。文為五。一恭命問疾．二大眾俱往．三賓主往復．四正宜旨．五時眾得益。初為二。一先自謙．二正恭命。初復為二。一自謙．二出謙難之事。一自謙者行人之常儀。而言難為酬對者。上人智深德重往復非易。

深達下二出謙難之事文為四。一二智深廣．二因果德滿．三化他功大．四結二智究竟。具此四故故可謙難。初文言深達實相即實智深廣。若三藏菩薩本不入實豈判淺深。通教菩薩偏真實相未足以難大士實智。別教登地托至等覺但破十一品無明未成深達。況有教無人豈足敬難。今圓初住乃至等覺破四十一品無明。將窮源底智鄰妙覺。故言深達。善說法要者即是知不生不生不可說。四悉赴機說實相法。若權智所說雖多得益蓋寡。故非要也。今實智說一實相益者深廣。故言法要。如法華明多施金寶豈同解髻。此應四句。一少說少含．二多說小含此非法要．三少說多含．四多說多含此是法要。辨才無滯者明權智無滯故可敬難。此即生生．不生生．生不生不可說。四辨赴緣說三無滯。智慧無礙者即是三教所詮之理。知病識藥隨病授藥。方便知見波羅蜜皆已具足。故言智

【現代漢語翻譯】現代漢語譯本：文殊菩薩具備前面所說的五種意義，再沒有其他人能夠勝任了，所以才命令他去。

下面兩段經文是關於文殊菩薩恭敬地接受命令。文殊菩薩既然沒有受到呵斥的過失，也就沒有什麼可以推辭的。而且這五種利益的事情非常重要，怎麼可以違背佛陀的高尚旨意而放棄這巨大的利益呢？因此恭敬地接受旨意。這段經文分為五個部分：一是恭敬地接受命令去問候疾病，二是大眾一起前往，三是賓主之間的往復對話，四是真正宣揚佛陀的旨意，五是當時的大眾都得到利益。第一部分又分為兩個方面：一是先自我謙虛，二是正式恭敬地接受命令。第一方面又分為兩個方面：一是自我謙虛，二是提出謙虛的理由。一是自我謙虛，這是修行人的通常禮儀，說難以應對，是因為對方的智慧深邃，德行厚重，往復對話不容易。

下面兩段經文是關於提出謙虛的理由，分為四個方面：一是智慧深廣，二是因果功德圓滿，三是教化他人的功勞巨大，四是總結兩種智慧究竟圓滿。具備這四個方面，所以可以謙虛推辭。第一段經文說『深達實相』，就是說實智深廣。如果三藏菩薩本來沒有進入實相，怎麼能判斷深淺呢？通教菩薩偏於真實之相，還不足以難倒大士的實智。別教菩薩登上初地乃至等覺，只是破除了十一品無明，還沒有達到深達的程度。更何況只有教義而沒有人證悟，怎麼值得尊敬和為難呢？現在圓教的初住菩薩乃至等覺菩薩，破除了四十一品無明，將要窮盡根源，智慧接近妙覺，所以說『深達』。『善說法要』，就是知道不生不滅，不生不滅是不可說的，用四悉檀來適應根機，宣說實相之法。如果用權智所說，雖然很多，但得到的利益很少，所以不是法要。現在用實智宣說一實相，利益深廣，所以說是『法要』。如同《法華經》中說明施捨金銀珠寶，怎麼能和解開衣襟相比呢？這應該用四句來判斷：一是少說少包含，二是多說少包含，這都不是法要；三是少說多包含，四是多說多包含，這才是法要。『辨才無滯』，說明權智沒有滯礙，所以值得尊敬和為難。這就是生生、不生生、生不生不可說，四種辯才適應因緣，宣說三種沒有滯礙。『智慧無礙』，就是三教所詮釋的道理。知道病癥，認識藥物，隨著病癥給予藥物，方便知見波羅蜜都已經具備，所以說『智』。

【English Translation】 English version: Manjushri (name of a Bodhisattva) possesses the aforementioned five qualities, and no one else is capable. Therefore, he is commanded.

The following two passages concern Manjushri respectfully accepting the command. Since Manjushri has no fault to be reprimanded for, there is nothing to decline. Moreover, these five beneficial matters are of great importance. How could one disobey the Buddha's noble intention and abandon such great benefits? Therefore, he respectfully accepts the decree. This passage is divided into five parts: first, respectfully accepting the command to inquire about the illness; second, the assembly going together; third, the back-and-forth dialogue between the host and guest; fourth, truly proclaiming the Buddha's intention; and fifth, the assembly at that time benefiting. The first part is further divided into two aspects: first, self-deprecation; and second, formally accepting the command. The first aspect is further divided into two: first, self-deprecation; and second, presenting the reasons for self-deprecation. First, self-deprecation is the usual etiquette of a practitioner, saying that it is difficult to respond because the other person's wisdom is profound and virtue is weighty, making back-and-forth dialogue not easy.

The following two passages concern presenting the reasons for self-deprecation, divided into four aspects: first, profound and vast wisdom; second, the fullness of causal merit; third, the great merit of transforming others; and fourth, concluding that the two wisdoms are ultimately complete. Possessing these four aspects, one can therefore humbly decline. The first passage says 'deeply understanding the true nature,' which means that real wisdom is profound and vast. If the Tripitaka Bodhisattvas had not originally entered the true nature, how could they judge shallowness and depth? The Pratyekabuddha Bodhisattvas are biased towards the true aspect and are not sufficient to challenge the great Bodhisattva's real wisdom. The Separate Teaching Bodhisattvas, ascending from the first ground to the equal enlightenment, only break eleven grades of ignorance and have not yet achieved deep understanding. Moreover, how can those who only have teachings without realization be worthy of respect and challenge? Now, the perfect teaching's initial dwelling Bodhisattvas up to the equal enlightenment Bodhisattvas break forty-one grades of ignorance, are about to exhaust the source, and their wisdom is close to wonderful enlightenment, so it is said 'deeply understanding.' 'Skillfully expounding the essential Dharma' means knowing non-arising and non-ceasing, which is inexpressible. Using the four siddhantas (four ways of teaching) to adapt to the faculties and expound the Dharma of true nature. If what is said with expedient wisdom is much, the benefits gained are few, so it is not essential. Now, using real wisdom to expound the one true nature, the benefits are profound and vast, so it is said 'essential Dharma.' Just as the Lotus Sutra explains that giving gold and jewels is not the same as untying the collar. This should be judged by four sentences: first, little said, little contained; second, much said, little contained—these are not essential Dharma; third, little said, much contained; fourth, much said, much contained—this is essential Dharma. 'Eloquence without obstruction' indicates that expedient wisdom has no obstruction, so it is worthy of respect and challenge. This is arising-arising, non-arising-arising, arising-non-arising inexpressible, the four kinds of eloquence adapting to conditions, expounding the three without obstruction. 'Wisdom without hindrance' is the principle explained by the three teachings. Knowing the disease, recognizing the medicine, giving medicine according to the disease, expedient knowledge and vision, and paramitas (perfections) are all complete, so it is said 'wisdom.'

慧無礙。

一切至得入二明因果德滿。故可敬難。一切菩薩法式者即是權實法式。又是修行軌儀。非權非實而能通達權實法式。自行教他。非但悉知亦能成就。此因德滿故可敬難。諸佛秘藏無不得入者。二權一實。各有當教所明秘藏。以實望權。權是隨他非真秘藏。實是隨自。久默斯要不務速說。是真秘藏。一一寶藏一切法門即是藏義。故法華云。種種諸藏悉皆充溢。果德將滿故言無不得入。既成果德深可敬難。

降伏眾魔遊戲神通。三明化他功成故可敬難。降伏眾魔者降魔如前釋。但魔是所化眾生之主。若主不賓伏民豈歸心。大士既能降伏十方佛土眾魔。則一切眾生無不歸信。遊戲神通者。民主既伏。是以神通變現。成就眾生凈佛國土。其功廣大。一切下地莫之能類。故可敬難。

其慧方便皆已得度。四結二智究竟故可敬難。其慧結實方便結權。二智導眾行行能究竟。故言皆已得度。

雖然至問疾二正恭命問疾。文殊謙下之儀已備。雖智德相鄰弟子之儀凡有百所為。皆承佛力。既是佛遣。還承佛加冀無謬漏屈滯之失。故言當承佛聖旨詣彼問疾。問若承佛加者。上諸菩薩亦皆堪往。答加於可加。文殊具於五義是故可加。又如法華彌勒四眾有疑。唯從文殊取決。豈得類諸菩薩。

於是下

{ "translations": [ "現代漢語譯本\n慧無礙（智慧沒有阻礙）。", "", "一切至得入二明因果德滿。故可敬難。—— 一切達到證得、進入二明（宿命明、天眼明）的境界，因果功德圓滿，所以值得尊敬和難以企及。", "", "一切菩薩法式者即是權實法式。又是修行軌儀。非權非實而能通達權實法式。自行教他。非但悉知亦能成就。此因德滿故可敬難。—— 所有菩薩的法式，就是權巧和真實的法式，也是修行的規範和儀軌。既不執著于權巧，也不執著于真實，而能通達權巧和真實的法式，自己修行，也教導他人。不僅完全知曉，而且能夠成就。因為這種因地功德圓滿，所以值得尊敬和難以企及。", "", "諸佛秘藏無不得入者。二權一實。各有當教所明秘藏。以實望權。權是隨他非真秘藏。實是隨自。久默斯要不務速說。是真秘藏。一一寶藏一切法門即是藏義。故法華云。種種諸藏悉皆充溢。果德將滿故言無不得入。既成果德深可敬難。—— 諸佛的秘密藏，沒有不能進入的。二權（方便）一實（真實），各有其所教化的對象所應明的秘密藏。以真實的角度來看權巧，權巧是隨順他人的，不是真正的秘密藏。真實是隨順自己的，長久沉默不輕易宣說，才是真正的秘密藏。每一個寶藏，每一種法門，都是藏的含義。所以《法華經》說，種種寶藏都充滿盈溢。果地的功德將要圓滿，所以說沒有不能進入的。既然成就了果地功德，就非常值得尊敬和難以企及。", "", "降伏眾魔遊戲神通。三明化他功成故可敬難。降伏眾魔者降魔如前釋。但魔是所化眾生之主。若主不賓伏民豈歸心。大士既能降伏十方佛土眾魔。則一切眾生無不歸信。遊戲神通者。民主既伏。是以神通變現。成就眾生凈佛國土。其功廣大。一切下地莫之能類。故可敬難。—— 降伏眾魔，遊戲神通，這是三明（漏盡明）教化他人的功德成就，所以值得尊敬和難以企及。降伏眾魔，如同前面解釋的。魔是所教化眾生的主宰，如果主宰不降伏，民眾怎麼會歸順？大士既然能夠降伏十方佛土的眾魔，那麼一切眾生沒有不歸信的。遊戲神通，是由於主宰已經降伏，所以用神通變現，成就眾生清凈佛國土，其功德廣大，一切下地都不能相比，所以值得尊敬和難以企及。", "", "其慧方便皆已得度。四結二智究竟故可敬難。其慧結實方便結權。二智導眾行行能究竟。故言皆已得度。—— 他的智慧和方便都已經得到解脫。這是總結智慧和方便二智究竟的緣故，所以值得尊敬和難以企及。智慧總結真實，方便總結權巧。二智引導眾生修行，修行能夠究竟，所以說都已經得到解脫。", "", "雖然至問疾二正恭命問疾。文殊謙下之儀已備。雖智德相鄰弟子之儀凡有百所為。皆承佛力。既是佛遣。還承佛加冀無謬漏屈滯之失。故言當承佛聖旨詣彼問疾。問若承佛加者。上諸菩薩亦皆堪往。答加於可加。文殊具於五義是故可加。又如法華彌勒四眾有疑。唯從文殊取決。豈得類諸菩薩。—— 雖然到問疾，這是第二次正式恭敬地奉命問疾。文殊（Manjusri）謙虛恭敬的禮儀已經完備。雖然智慧功德與佛相鄰，但作為弟子的禮儀，凡所有行為，都是承蒙佛的力量。既然是佛派遣，還要承蒙佛的加持，希望沒有謬誤遺漏和委屈遲滯的過失。所以說應當秉承佛的聖旨前去問疾。問：如果承蒙佛的加持，那麼上面的諸位菩薩也都可以前往。答：加持是加持在可以加持的人身上。文殊具備五種意義，所以可以加持。又如《法華經》（Lotus Sutra）中，彌勒（Maitreya）和四眾有疑問，唯獨向文殊請教決斷，怎麼能把文殊和諸位菩薩相提並論呢？", "", "於是下——接下來。" ], "english_translations": [ "English version\nPrajna without Obstruction.", "", "'All attain entrance into the Twofold Enlightenment, the cause and effect of virtue are complete. Therefore, they are worthy of respect and difficult to attain.' - All who attain and enter the realm of the Twofold Enlightenment (Enlightenment of Past Lives, Enlightenment of the Divine Eye), whose merits of cause and effect are complete, are worthy of respect and difficult to attain.", "", "'All Bodhisattva Dharmas are expedient and real Dharmas. They are also the rules and regulations of practice. Neither expedient nor real, they can comprehend expedient and real Dharmas. They practice themselves and teach others. Not only do they know everything, but they can also accomplish it. Because of the completeness of this cause and virtue, they are worthy of respect and difficult to attain.' - All the Dharmas of Bodhisattvas are both expedient and real Dharmas, and also the norms and rituals of practice. Neither attached to expediency nor attached to reality, they can comprehend expedient and real Dharmas, practice themselves, and teach others. Not only do they fully know, but they can also accomplish it. Because this causal virtue is complete, they are worthy of respect and difficult to attain.", "", "'None fail to enter the secret treasury of all Buddhas. Two are expedient, one is real. Each has its own secret treasury to be clarified by the teachings. From the perspective of reality, expediency is following others and not a true secret treasury. Reality is following oneself. Long silence on this essential point, not rushing to speak, is the true secret treasury. Each treasure and every Dharma gate is the meaning of the treasury. Therefore, the Lotus Sutra says, \'All kinds of treasures are filled to overflowing.\' The fruit of virtue is about to be complete, hence the saying, \'None fail to enter.\' Having achieved the fruit of virtue, they are deeply worthy of respect and difficult to attain.' - There is no secret treasury of all Buddhas that one cannot enter. Two are expedient (skillful means), one is real (truth). Each has its own secret treasury to be clarified by the teachings. From the perspective of reality, expediency is following others and not a true secret treasury. Reality is following oneself. Long silence on this essential point, not rushing to speak, is the true secret treasury. Each treasure and every Dharma gate is the meaning of the treasury. Therefore, the Lotus Sutra says, 'All kinds of treasures are filled to overflowing.' The fruit of virtue is about to be complete, hence the saying, 'None fail to enter.' Having achieved the fruit of virtue, they are deeply worthy of respect and difficult to attain.", "", "'Subduing all demons and sporting with supernatural powers. The merit of transforming others through the Threefold Enlightenment is complete, therefore they are worthy of respect and difficult to attain.' - Subduing all demons, as explained before. But demons are the masters of the beings to be transformed. If the master is not subdued, how can the people submit? Since the great being can subdue the demons of the ten directions of Buddha lands, then all beings will undoubtedly return and believe. Sporting with supernatural powers means that since the master has been subdued, supernatural transformations are used to accomplish the purification of Buddha lands for sentient beings. Its merit is vast, and no lower realm can compare to it, therefore it is worthy of respect and difficult to attain.", "", "'Their wisdom and expedient means have all been liberated. The conclusion of the Two Wisdoms is complete, therefore they are worthy of respect and difficult to attain.' - Their wisdom concludes reality, and expedient means conclude expediency. The Two Wisdoms guide sentient beings in practice, and practice can be completed, therefore it is said that all have been liberated.", "", "'Although...to inquire about illness. The second time, he respectfully received the order to inquire about illness. Manjusri's (Manjusri) humility and courtesy were complete. Although his wisdom and virtue were close to the Buddha's, as a disciple, all his actions were due to the Buddha's power. Since he was sent by the Buddha, he also received the Buddha's blessing, hoping that there would be no mistakes, omissions, or delays. Therefore, it is said that he should receive the Buddha's holy decree to go and inquire about the illness. Question: If he receives the Buddha's blessing, then all the Bodhisattvas above are also qualified to go. Answer: The blessing is bestowed upon those who are worthy of being blessed. Manjusri possesses five qualities, therefore he can be blessed. Moreover, as in the Lotus Sutra (Lotus Sutra), when Maitreya (Maitreya) and the four assemblies had doubts, they only sought Manjusri's decision. How can he be compared to the other Bodhisattvas?'", "", "'Then, below...'" ] }

二大眾俱往文為二。一眾欲隨往。二文殊與眾俱往。初所以念欲隨往者。凈名神智難酬。往昔聲聞菩薩無敢當者。今文殊智德高遠承佛聖旨必論大法窮乎幽邃。故咸欲隨從。

於是至大城二與大眾俱往。其有入室聞法之機。必沾益者皆共入城。

爾時下三賓主往復文為四。一凈名空室現相．二文殊見相知表．三凈名稱歎文殊．四文殊述成其言。初又為二。一神力空室二以疾而臥。空室表欲扶成佛國之教。現疾表欲顯三解脫。初云即以神力等者。神力表用智慧。空室表佛國皆空顯真寂光。除去所有表除依報。及諸侍者表除魔外。具如凈名答文殊。空室表其佛國即有二意。一成前．二生后。一成前者上佛說凈土。正為眾生罪故不見清凈佛土。不得生凈佛剎不能成凈土之行。故廣說佛國品。為破眾生罪垢緣縛諸不凈業。令成凈土之因。凈名為扶成佛教。逆作方便折挫彈呵。又因託疾為凡夫說。又欲重發昔彈呵事。皆為扶成凈土之說。今文殊既來所以現空室之相。表佛土皆空。欲與文殊廣論佛國即成前也。二生後者若現空室表佛國皆空。文殊知表因即往復論佛國義。故於此品即得明佛國也。又因空室身子為眾須床。念食時眾得見燈王佛土香積凈剎。其間往復品品開出佛國因果。斯義既訖。掌擎大眾至如來所。發起

【現代漢語翻譯】現代漢語譯本：兩大菩薩與大眾一同前往，分為兩種情況：一是大眾想要跟隨前往，二是文殊菩薩與大眾一同前往。最初，人們想要跟隨前往的原因是，維摩詰（Vimalakirti，一位在家菩薩的名字）的神通智慧難以匹敵，過去聲聞（Śrāvaka，聽聞佛陀教誨的弟子）和菩薩（Bodhisattva，立志成佛的修行者）中沒有人敢於應對。如今，文殊菩薩（Mañjuśrī，智慧的象徵）的智慧和德行高遠，秉承佛陀的聖旨，必定會探討深奧的佛法，窮盡幽深之處，因此大家都想跟隨他。

於是，文殊菩薩到達大城，與大眾一同前往。其中有機會進入室內聽聞佛法，必定能得到利益的人都一同進入城中。

這時，下文將圍繞賓主之間的往復對話展開，分為四個部分：一是維摩詰以神通力使空室顯現異相，二是文殊菩薩見到異相后瞭解其含義，三是維摩詰稱讚文殊菩薩，四是文殊菩薩陳述並完成維摩詰的意圖。首先，第一部分又分為兩點：一是通過神通力使空室顯現，二是維摩詰因病而臥床。空室的顯現是爲了扶助成就佛國的教義，示現疾病是爲了彰顯三種解脫（三解脫門）。最初說『即以神力等』，神通力代表運用智慧，空室代表佛國皆空，顯現真寂之光。『除去所有』代表去除依報（眾生所依賴的外部環境），『及諸侍者』代表去除魔眾和外道。具體內容如同維摩詰回答文殊菩薩時所說。空室的顯現表明其佛國具有兩層含義：一是成就前文，二是引發後文。成就前文是指，前面佛陀講述凈土，正是因為眾生的罪業才無法見到清凈的佛土，無法往生清凈的佛剎，無法成就凈土的修行。因此廣泛地講述佛國品，是爲了破除眾生的罪垢和因緣束縛，以及各種不凈的業，從而成就凈土的因。維摩詰爲了扶助成就佛教，反過來運用方便法門，折服、斥責和彈劾。又因為託病而為凡夫說法，又想重新發起過去彈劾的事情，都是爲了扶助成就凈土的說法。如今文殊菩薩既然來了，所以顯現空室的異相，表明佛土皆空，想要與文殊菩薩廣泛地討論佛國，這就是成就前文。二是引發後文，如果顯現空室表明佛國皆空，文殊菩薩瞭解其含義，因此就會往復地討論佛國的意義，所以在此品中就能明白佛國。又因為空室，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）為大眾尋找床座，念及飲食時，大眾得以見到燈王佛（Dīpaṃkara Buddha，過去佛之一）的佛土和香積凈剎（世界的名稱）。其間往復，品品都開示出佛國的因果。這個意義結束后，掌擎大眾到達如來（Tathāgata，佛陀的稱號之一）所在之處，發起下文。

【English Translation】 English version: The two great Bodhisattvas went together with the assembly, in two situations: first, the assembly wanted to follow; second, Mañjuśrī Bodhisattva went together with the assembly. Initially, the reason people wanted to follow was that Vimalakirti's (Vimalakirti, the name of a lay Bodhisattva) divine powers and wisdom were unmatched; in the past, no Śrāvaka (Śrāvaka, a disciple who hears the Buddha's teachings) or Bodhisattva (Bodhisattva, a practitioner who aspires to become a Buddha) dared to confront him. Now, Mañjuśrī Bodhisattva (Mañjuśrī, the symbol of wisdom) has profound wisdom and virtue, and following the Buddha's sacred decree, he will surely discuss the profound Dharma and exhaust its depths, so everyone wants to follow him.

Therefore, Mañjuśrī Bodhisattva arrived at the great city and went together with the assembly. Those who had the opportunity to enter the room to hear the Dharma and were sure to benefit all entered the city together.

At this time, the following text will revolve around the back-and-forth dialogue between the host and guest, divided into four parts: first, Vimalakirti used his divine power to manifest the appearance of an empty room; second, Mañjuśrī Bodhisattva understood its meaning upon seeing the appearance; third, Vimalakirti praised Mañjuśrī Bodhisattva; fourth, Mañjuśrī Bodhisattva stated and completed Vimalakirti's intention. First, the first part is further divided into two points: first, manifesting the empty room through divine power; second, Vimalakirti being ill and lying in bed. The manifestation of the empty room is to support and accomplish the teachings of the Buddha-land; showing illness is to manifest the three liberations (three doors of liberation). Initially, it says 'immediately with divine power, etc.,' divine power represents the use of wisdom, the empty room represents the emptiness of the Buddha-land, manifesting the light of true stillness. 'Removing all' represents removing the dependent environment (the external environment on which sentient beings rely), 'and all attendants' represents removing the demons and heretics. The specific content is as Vimalakirti said when answering Mañjuśrī Bodhisattva. The manifestation of the empty room indicates that his Buddha-land has two meanings: first, to accomplish the preceding text; second, to initiate the following text. Accomplishing the preceding text refers to the fact that the Buddha previously spoke of the Pure Land, precisely because sentient beings' sins prevent them from seeing the pure Buddha-land, from being reborn in the pure Buddha-fields, and from accomplishing the practice of the Pure Land. Therefore, the Buddha-land chapter is extensively discussed to break through sentient beings' defilements of sin and karmic bonds, as well as various impure karmas, thereby accomplishing the cause of the Pure Land. Vimalakirti, in order to support and accomplish Buddhism, conversely uses expedient methods, subduing, rebuking, and impeaching. Also, because he pretends to be ill and speaks Dharma for ordinary people, and also wants to re-initiate the matters of impeachment in the past, all of this is to support and accomplish the teachings of the Pure Land. Now that Mañjuśrī Bodhisattva has come, he manifests the appearance of the empty room, indicating that the Buddha-land is empty, wanting to extensively discuss the Buddha-land with Mañjuśrī Bodhisattva, which is to accomplish the preceding text. Second, to initiate the following text, if the manifestation of the empty room indicates that the Buddha-land is empty, Mañjuśrī Bodhisattva understands its meaning, so they will discuss the meaning of the Buddha-land back and forth, so in this chapter, the Buddha-land can be understood. Also, because of the empty room, Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) seeks seats for the assembly, and when thinking of food, the assembly is able to see the Buddha-land of Dīpaṃkara Buddha (Dīpaṃkara Buddha, one of the past Buddhas) and the Fragrant Accumulation Pure Land (the name of a world). In between, back and forth, each chapter reveals the cause and effect of the Buddha-land. After this meaning is finished, he holds up the assembly and arrives at the place where the Tathāgata (Tathāgata, one of the titles of the Buddha) is, initiating the following text.

如來複宗。廣說菩薩行品。明佛國因果見阿閦佛品。無量大眾見彼佛土。因此發心修阿閦佛凈土之行。生彼土皆由空室現相。而立即生后也。今約四土釋此所表。一同居穢凈。若表穢土則有雜穢依報魔外正報。凈名現穢知穢即空。欲以智力破除穢業。若穢不空則不可破壞。以穢業空故依報可除。即是除諸所有破諸魔外愛見正報。即是及諸侍者。次表同居凈土。雖無雜穢依報魔外正報。而有分段清凈依報分段愛見正報。凈名現生知凈即空。以智慧力斷除分段依正之業。故云除去所有及諸侍者。次表有餘者雖無分段穢凈依正。而有變易依報無為正報。即彼愛見魔外。故凈名呵須菩提云。同於煩惱入諸邪見。凈名現生知其國空。即用智力除其依正。即是除去所有及諸侍者。次約實報者。其土雖無方便依正。而有自體凈妙依報。自體愛見正報。凈名應生知國即空。用智慧力除彼依正。故言除去所有及諸侍者。次常寂光國究竟清凈。空無所有即是極地所居。無可除斷。故大經明無所斷者名無上士。今凈名即用神力空其室內。除諸所有及諸侍者。表果報之末欲入寂光。故地持明。二障斷時離一切見清凈凈禪。此即其義。若表權居前三方便利物。具如前釋。複次有國有物有侍即是方便。今悉除者為顯實也。空室現相略釋如此。

【現代漢語翻譯】現代漢語譯本：如來再次闡述宗旨，廣泛宣說菩薩行品，闡明佛國因果，以及見到阿閦佛（Akshobhya Buddha）的品。無量的大眾見到了那個佛土，因此發心修習阿閦佛的凈土之行。往生到那個凈土，都是由於空室顯現瑞相，並且立即往生。現在用四土來解釋這裡所表達的含義：第一，同居穢凈土。如果表示穢土，則有夾雜污穢的依報，以及魔和外道的正報。《維摩詰經》（Vimalakirti Sutra）中維摩詰居士示現穢土，知道穢土即是空。想要用智慧的力量破除污穢的業。如果污穢不空，則不可破壞。因為污穢的業是空性的，所以依報可以去除，這就是『除去所有』。破除各種魔和外道的愛見正報，這就是『及諸侍者』。其次，表示同居凈土。雖然沒有夾雜污穢的依報、魔和外道的正報，但是有分段清凈的依報，以及分段的愛見正報。維摩詰居士示現往生，知道凈土即是空。用智慧的力量斷除分段的依報和正報之業，所以說『除去所有及諸侍者』。再次，表示有餘土。雖然沒有分段的穢凈依報和正報，但是有變易依報和無為正報，也就是那些愛見、魔和外道。所以《維摩詰經》中維摩詰居士呵斥須菩提（Subhuti）說，『等同於煩惱，進入各種邪見』。維摩詰居士示現往生，知道那個國土是空性的，就用智慧的力量去除它的依報和正報，這就是『除去所有及諸侍者』。再次，關於實報土。那個國土雖然沒有方便依報和正報，但是有自體清凈微妙的依報，以及自體愛見的正報。維摩詰居士應化往生，知道國土即是空性的，用智慧的力量去除那些依報和正報，所以說『除去所有及諸侍者』。再次，常寂光土究竟清凈，空無所有，這就是極地所居之處，無可去除和斷除。所以《大般涅槃經》（Mahaparinirvana Sutra）闡明『無所斷者，名為無上士』。現在維摩詰居士就用神通力使室內空無一物，除去所有以及侍者，表示果報的最後想要進入常寂光土。所以《地持經》（Bodhisattvabhumi Sutra）闡明，二障斷除時，遠離一切見，清凈凈禪，這就是其中的含義。如果表示權巧安立的前三方便土，爲了利益眾生，就完全如前面的解釋。再次，有國土、有事物、有侍者，這就是方便。現在全部去除，是爲了顯現實相。空室顯現瑞相，簡略地解釋就是這樣。

【English Translation】 English version: The Tathagata reiterates the doctrine, extensively expounding the chapter on the practices of Bodhisattvas, clarifying the cause and effect of Buddha-lands, and the chapter on seeing Akshobhya Buddha (Akshobhya Buddha). Countless beings, upon seeing that Buddha-land, generate the aspiration to cultivate the Pure Land practice of Akshobhya Buddha. Rebirth in that land is due to the manifestation of auspicious signs in an empty room, and immediate rebirth thereafter. Now, using the Four Lands to explain what this represents: First, the Land of Co-dwelling with Defilement and Purity. If it represents the defiled land, then there are impure dependent environments (依報), and the retributions of demons and externalists (魔外) as the primary environment (正報). Vimalakirti (凈名), in the Vimalakirti Sutra (凈名經), manifests in a defiled land, knowing that defilement is emptiness. He wishes to use the power of wisdom to destroy defiled karma. If defilement is not empty, it cannot be destroyed. Because defiled karma is empty, the dependent environment can be removed, which is 'removing all possessions.' Destroying the retributions of love and views of various demons and externalists, this is 'and all attendants.' Secondly, it represents the Pure Land of Co-dwelling. Although there are no impure dependent environments, nor the retributions of demons and externalists, there are pure dependent environments of segmentation, and retributions of love and views of segmentation. Vimalakirti manifests rebirth, knowing that the Pure Land is emptiness. He uses the power of wisdom to sever the karma of dependent and primary environments of segmentation, hence it is said 'removing all possessions and all attendants.' Thirdly, it represents the Land of Remaining Reward. Although there are no defiled or pure dependent and primary environments of segmentation, there are dependent environments of transformation and retributions of non-action, which are those loves, views, demons, and externalists. Therefore, Vimalakirti scolds Subhuti (須菩提) in the Vimalakirti Sutra, saying, 'Equal to afflictions, entering various wrong views.' Vimalakirti manifests rebirth, knowing that the land is empty, and uses the power of wisdom to remove its dependent and primary environments, which is 'removing all possessions and all attendants.' Fourthly, regarding the Land of True Reward. Although that land has no expedient dependent and primary environments, it has a self-nature of pure and wonderful dependent environments, and retributions of self-nature love and views. Vimalakirti responds to rebirth, knowing that the land is emptiness, and uses the power of wisdom to remove those dependent and primary environments, hence it is said 'removing all possessions and all attendants.' Fifthly, the Land of Eternal Tranquility and Light is ultimately pure, empty of all things, which is the place where the ultimate ground resides, with nothing to remove or sever. Therefore, the Mahaparinirvana Sutra (大般涅槃經) clarifies that 'one who has nothing to sever is called the Supreme Being.' Now, Vimalakirti uses supernatural power to empty the room, removing all possessions and attendants, representing the final stage of retribution desiring to enter the Land of Eternal Tranquility and Light. Therefore, the Bodhisattvabhumi Sutra (地持經) clarifies that when the two obstructions are severed, one is apart from all views, pure and clean in meditative concentration, this is the meaning thereof. If it represents the provisional establishment of the first three expedient lands, for the benefit of beings, it is entirely as explained before. Furthermore, having a land, having things, having attendants, this is expediency. Now, removing all of them is to reveal the true reality. The manifestation of auspicious signs in an empty room, briefly explained, is like this.

唯置一床以疾而臥。二明欲顯三德解脫。床表真性疾表方便臥表實慧。此亦有二。成前生后。成前即是扶成佛說三解脫之法身也。何者凈名為成如來說不思議解脫。故前呵諸弟子菩薩。次及託疾為諸凡夫。又欲重顯往昔彈呵成不思議解脫之教。故無疾現疾。今文殊受旨入室問疾。事須現疾表相。以開往復之端。因此得論權實二疾即如來所說及凈名彈呵。扶成之說悉皆顯了。生後者即生室內六品出室二品。何者現疾有表故致文殊問權實疾。則生此品。次凈名廣說生后五品。還庵羅林為成不思議解脫之教。即生菩薩行見阿閦佛二品。故名生后也。至后帖文其義自顯。所以唯置一床表真性者。法華明諸法空為座。空即真性解脫。疾表大悲方便。同疾即方便解脫。臥表實慧即真報疾。臥是休息身安之相。實慧若與真性相應。則諸行休息心安不動。智斷圓滿即實慧解脫。故大經云誰得安穩眠。所謂慈悲者。常修不放逸視眾生如一子。以諸佛無緣慈悲拔一切苦。非放逸行。言得安穩眠者。如磁石吸鐵。無緣無念即安穩眠。如人自有不病臥寢自有有病眠寢。實慧亦爾。若眾生無病即法身實慧無因緣之疾。若有機眾生有病。即實慧法身大悲應之。若凈名同居穢土現此疾者。凈土亦然。乃至有餘果報亦爾。問疾是緣集瘵礙之法。何得表

解脫之德。答此異藏通。彼以無煩惱生死名為解脫。今不思議方便解脫只受煩惱生死。而自無縛。解脫眾縛。故大經云諸佛菩薩隨所調伏眾生之處。名為解脫。問此經明四禪為床座。何得床表真性。答經教隨緣開喻不定豈可專執。今解凈名錶發罔像得珠。[言*解]詬窮研將不失寶。亦如下文明畢竟空寂舍。今見室空即表諸佛國土皆空。

文殊至一床二明文殊入室見相知表。見其室空無諸所有者。即知表諸佛土空。必欲開發扶成佛國之教。見其以疾獨寢一床。即知表三德解脫必欲顯發扶成。佛說不思議解脫之教。故大論云智人能知智。如蛇知蛇足。問何以得知。文殊見相即知所表。答凈名嘆言善來。以不見相而見。不見相即表四不可說。不見依正之相而見是現相。表土表身。若不爾者文殊在下。何得問疾即問室空。因此往復。又文殊尚知如來欲說法華現相表發。豈不知凈名現相所表。若不知者豈得恭旨堪來問疾。

時維摩詰下三凈名稱歎。所以嘆者知具五義。今來問疾必能顯發不思議解脫佛國因果之教。扶成法王所說廣利有緣。故稱歎善來。文為二。一正稱歎．二釋嘆。初正嘆者對非善來而嘆善來。若諸凡夫弟子菩薩既無五義。不能起發不思議解脫凈土因果。廣利群品。故非善來。今文殊反此。能扶成法

【現代漢語翻譯】現代漢語譯本：解脫的功德。回答：這與異藏（指其他經典）和通途（指一般修行方式）不同。其他的經典或修行方式以沒有煩惱和生死作為解脫。現在這種不可思議的方便解脫，即使承受煩惱和生死，自身卻沒有被束縛，反而能解脫眾生的束縛。所以《大般涅槃經》說，諸佛菩薩隨著所調伏眾生的地方，就名為解脫。問：這部經說明四禪為床座，怎麼能說床代表真性呢？答：經教隨著因緣開示比喻，沒有固定的說法，怎麼可以只執著於一種解釋呢？現在理解維摩詰所居室的空，是爲了啓發人們透過表象去獲得真珠（比喻佛性）。通過深入研究，就不會失去寶藏。也如下文所說，最終歸於空寂的舍（指住所）。現在見到房間空無一物，就表示諸佛的國土都是空寂的。

文殊菩薩來到維摩詰的住所，看到一張床，這表明文殊菩薩進入房間后，通過觀察房間的景象，瞭解了維摩詰所要表達的含義。看到他的房間空無一物，就表示諸佛的國土都是空寂的。這必定是爲了啓發和扶持成就佛國的教義。看到維摩詰因病獨自睡在一張床上，就表示三德（法身德、般若德、解脫德）和解脫，必定是爲了顯發和扶持成就佛說的不思議解脫的教義。所以《大智度論》說，有智慧的人能瞭解智慧，就像蛇能知道蛇的足一樣。問：怎麼能知道呢？答：文殊菩薩通過觀察房間的景象，就能知道維摩詰所要表達的含義。維摩詰讚歎說『善來』，是因為文殊菩薩不見諸相而能見，不見諸相就表示四不可說（指佛的智慧境界）。不見依報（指國土）和正報（指身相）之相而能見，這是現相，表示國土和身相。如果不是這樣，文殊菩薩在下面，怎麼能問疾的同時就問房間是否空呢？因此這樣往復問答。而且文殊菩薩尚且知道如來佛想要說法華經而示現各種表法，難道會不知道維摩詰示現的表法嗎？如果不知道，怎麼能奉旨前來問疾呢？

這時，維摩詰稱讚文殊菩薩，說了三個『善來』。之所以稱讚，是因為知道文殊菩薩具備五種意義。現在前來問疾，必定能夠顯發不可思議解脫和佛國因果的教義，扶持成就法王（指佛）所說的，廣泛利益有緣眾生。所以稱讚『善來』。文分為兩部分：一是正式的稱讚，二是解釋稱讚的原因。最初的正式稱讚，是針對『非善來』而稱讚『善來』。如果那些凡夫、弟子、菩薩，既沒有這五種意義，也不能發起不可思議解脫和凈土因果，廣泛利益眾生，所以就不是『善來』。現在文殊菩薩與此相反，能夠扶持成就佛法。

【English Translation】 English version: The merit of liberation. Answer: This differs from other canons (異藏) and common practices (通途). Others consider the absence of afflictions and birth-and-death as liberation. Now, this inconceivable expedient liberation, even while enduring afflictions and birth-and-death, is not bound itself, but liberates all beings from their bonds. Therefore, the Mahāparinirvāṇa Sūtra says that the places where Buddhas and Bodhisattvas tame sentient beings are called liberation. Question: This sutra states that the four dhyānas (禪, meditative states) are the bed seats. How can the bed represent true nature? Answer: The teachings of the sutras open up metaphors according to conditions, and one should not be attached to one interpretation. Now, understanding the emptiness of Vimalakīrti's room is to inspire people to obtain the pearl (真珠, true nature, referring to Buddha-nature) through appearances. By thoroughly researching, one will not lose the treasure. It is also like the following text, which says that the dwelling (舍, referring to residence) ultimately returns to emptiness and tranquility. Now, seeing the room empty, it represents that the Buddha lands are all empty.

Mañjuśrī's arrival at Vimalakīrti's residence and seeing a single bed indicates that Mañjuśrī, upon entering the room, understood the meaning Vimalakīrti intended to convey by observing the scene. Seeing his room empty of all things indicates that the Buddha lands are all empty. This is certainly to inspire and support the teachings of accomplishing the Buddha land. Seeing Vimalakīrti sick and sleeping alone on a bed indicates the three virtues (三德, dharmakāya, prajñā, and vimukti) and liberation, and is certainly to reveal and support the teachings of the inconceivable liberation taught by the Buddha. Therefore, the Mahāprajñāpāramitāupadeśa says that a wise person can know wisdom, just as a snake knows the feet of a snake. Question: How can one know? Answer: Mañjuśrī can know what Vimalakīrti intends to express by observing the scene of the room. Vimalakīrti praised, saying 'Welcome,' because Mañjuśrī sees without seeing the appearances. Seeing without seeing the appearances represents the four unspeakables (四不可說, referring to the realm of Buddha's wisdom). Seeing without seeing the appearances of the environment (依報, referring to the land) and the being (正報, referring to the body) is a manifestation, representing the land and the body. If this were not the case, how could Mañjuśrī, being below, ask about the illness and also ask if the room is empty? Therefore, there is this back-and-forth questioning. Moreover, Mañjuśrī even knows that the Tathāgata wants to preach the Lotus Sūtra and manifests various representations, how could he not know the representations manifested by Vimalakīrti? If he did not know, how could he come to inquire about the illness by imperial order?

At this time, Vimalakīrti praised Mañjuśrī, saying 'Welcome' three times. The reason for the praise is that he knows that Mañjuśrī possesses five meanings. Now, coming to inquire about the illness, he will certainly be able to reveal the teachings of inconceivable liberation and the cause and effect of the Buddha land, and support the teachings of the Dharma King (法王, referring to the Buddha), which widely benefit sentient beings with affinity. Therefore, he praises 'Welcome.' The text is divided into two parts: first, the formal praise, and second, the explanation of the praise. The initial formal praise is praising 'Welcome' in contrast to 'Not Welcome.' If those ordinary people, disciples, and Bodhisattvas do not have these five meanings, and cannot initiate inconceivable liberation and the cause and effect of the Pure Land, and widely benefit sentient beings, then it is not 'Welcome.' Now, Mañjuśrī is the opposite of this, and can support the accomplishment of the Dharma.

王大教。多所利益可謂善來。余非善來者略有七種。一諸王士庶皆有緣縛。雖蒙說法除其結或。非興顯大法。二諸大弟子偏真斷結。無大悲心不求妙覺。不能引物來出火宅。雖從因來至有餘涅槃。便入灰斷非真涅槃豈名善來。三三藏菩薩雖求佛果。伏結不斷心不清凈。又止求道樹佛果便入涅槃。所求非實須轉心觀豈名善來。四通教菩薩偏真斷結雖有慈悲。終求無餘無常佛果。須轉心觀豈名善來。五別教菩薩雖求常果。不能圓觀法界。次第而斷界內外惑來入十地。亦須轉心觀豈名善來。六圓教初心中心雖能見中無緣大慈普覆一切不住諸地。但智德猶淺非其齊量豈名善來。七圓教後心。本跡雖齊與物無有問疾之緣。不能興顯豈名善來。所以聲聞菩薩皆不堪奉命者。以有如是非善來故。今文殊是圓教大士本跡齊量。知與時眾有扣擊之緣。故將大眾如象王群同來入室宣旨問疾。則為時眾作入不思議見凈土生凈剎成凈行。而作良緣。故來問疾是真善來。凈名懸鑒有益故嘆言善來。

不來相而來不見相而見。二釋嘆。有師云真諦無來相俗諦有來。故言不來相而來。若爾應嘆二乘。又師言法身無來相應身有來。故言不來相而來。若爾凈名皆應嘆諸菩薩。又師云若來是來來。即自性來。若來是不來來即假來。假來非來即是不來相

【現代漢語翻譯】現代漢語譯本：王大教（偉大的教法）所帶來的諸多利益，可以稱得上是『善來』（歡迎到來）。但還有七種情況不能算是『善來』：

一、諸王和士庶都被因緣所束縛，即使聽聞佛法，也只能消除部分煩惱，無法弘揚大法。

二、那些證得偏真（片面的真理）的大阿羅漢，斷除了煩惱，但缺乏大慈悲心，不追求究竟的覺悟（妙覺），不能引導眾生脫離火宅（苦難）。他們雖然從因地而來，最終證得有餘涅槃，卻進入灰身泯智的狀態，並非真正的涅槃，怎能稱得上是『善來』？

三、三藏菩薩（修習三藏教義的菩薩）雖然追求佛果，但煩惱未斷，內心不清凈。他們只求在菩提樹下成就佛果，然後便入涅槃，所求並非真實。他們需要轉變心念，進行觀照，怎能稱得上是『善來』？

四、通教菩薩（修習通教的菩薩）證得偏真，斷除了煩惱，雖然有慈悲心，但最終追求無餘涅槃（徹底的寂滅），而非恒常的佛果。他們需要轉變心念，進行觀照，怎能稱得上是『善來』？

五、別教菩薩（修習別教的菩薩）雖然追求常住的佛果，但不能圓滿地觀照法界，只能次第地斷除界內外的迷惑，進入十地（菩薩修行的十個階段）。他們也需要轉變心念，進行觀照，怎能稱得上是『善來』？

六、圓教初心菩薩（修習圓教的初發心菩薩），雖然能夠見到中道，具有無緣大慈（無條件的慈悲），普遍覆蓋一切眾生，不執著于各個階位，但智慧和功德還很淺薄，達不到應有的程度，怎能稱得上是『善來』？

七、圓教後心菩薩（修習圓教的后發心菩薩），雖然在本體和現象上都達到了統一，但與眾生之間缺乏問候疾病的因緣，不能弘揚佛法，怎能稱得上是『善來』？

所以，聲聞和菩薩都不能勝任奉命行事，因為他們存在以上這些非『善來』的因素。現在，文殊（文殊菩薩）是圓教的大菩薩，在本體和現象上都達到了統一，知道與當時的聽眾有相互啓發的因緣，所以帶領大眾，如同象王率領象群，一同進入室內，宣揚佛旨，探問疾病，從而為當時的聽眾創造進入不可思議境界、見到凈土、往生凈剎、成就清凈行為的良好機緣。因此，前來問疾才是真正的『善來』。維摩詰（維摩詰居士）具有深刻的洞察力，因為文殊菩薩的到來有益處，所以讚歎說『善來』。

『不來相而來，不見相而見』，這是對『善來』的第二種解釋。有法師認為，從真諦（勝義諦）的角度來說，沒有來相；從俗諦（世俗諦）的角度來說，有來。所以說『不來相而來』。如果這樣解釋，那麼應該讚歎二乘（聲聞乘和緣覺乘）。還有法師認為，法身（佛的法身）沒有來相，應身（佛的應化身）有來。所以說『不來相而來』。如果這樣解釋，那麼維摩詰應該讚歎所有的菩薩。還有法師認為，如果『來』是『來來』，那就是自性來；如果『來』是『不來來』，那就是假來。假來不是真正的來，所以說『不來相而來』。

【English Translation】 English version: The great teaching (Wang Da Jiao) brings so many benefits that it can be called 'Welcome' (Shan Lai). However, there are seven situations that cannot be considered 'Welcome':

First, kings and commoners are bound by karma. Even if they hear the Dharma, they can only eliminate some afflictions and cannot promote the great Dharma.

Second, those great Arhats who have attained partial truth (Pian Zhen) have cut off afflictions, but lack great compassion and do not seek ultimate enlightenment (Miao Jue). They cannot guide sentient beings out of the burning house (suffering). Although they come from the causal ground, they eventually attain Nirvana with residue, but enter a state of extinguishing body and mind, which is not true Nirvana. How can this be called 'Welcome'?

Third, the Tripitaka Bodhisattvas (those who practice the teachings of the Tripitaka) seek Buddhahood, but their afflictions are not cut off and their minds are not pure. They only seek to attain Buddhahood under the Bodhi tree and then enter Nirvana. What they seek is not real. They need to transform their minds and contemplate. How can this be called 'Welcome'?

Fourth, the Common Teaching Bodhisattvas (those who practice the Common Teaching) attain partial truth, cut off afflictions, and have compassion, but ultimately seek Nirvana without residue (complete extinction), not the eternal Buddha fruit. They need to transform their minds and contemplate. How can this be called 'Welcome'?

Fifth, the Distinct Teaching Bodhisattvas (those who practice the Distinct Teaching) seek the permanent Buddha fruit, but cannot perfectly contemplate the Dharma realm. They can only gradually cut off the delusions within and outside the realms and enter the Ten Grounds (ten stages of Bodhisattva practice). They also need to transform their minds and contemplate. How can this be called 'Welcome'?

Sixth, the Initial Mind Bodhisattvas of the Perfect Teaching (those who practice the Perfect Teaching with initial aspiration), although they can see the Middle Way, have unconditional great compassion (Wu Yuan Da Ci) that universally covers all sentient beings and are not attached to various stages, their wisdom and merit are still shallow and do not reach the proper level. How can this be called 'Welcome'?

Seventh, the Subsequent Mind Bodhisattvas of the Perfect Teaching (those who practice the Perfect Teaching with subsequent aspiration), although they have achieved unity in both essence and phenomena, lack the karmic connection to inquire about the well-being of sentient beings and cannot promote the Dharma. How can this be called 'Welcome'?

Therefore, neither the Sravakas nor the Bodhisattvas are qualified to carry out the mission because they have these non-'Welcome' factors. Now, Manjusri (Manjusri Bodhisattva) is a great Bodhisattva of the Perfect Teaching, who has achieved unity in both essence and phenomena. He knows that there is a karmic connection of mutual inspiration with the audience at that time. Therefore, he leads the assembly, like an elephant king leading a herd of elephants, into the room together, proclaims the Buddha's will, and inquires about the illness, thereby creating a good opportunity for the audience at that time to enter the inconceivable realm, see the Pure Land, be reborn in the Pure Land, and accomplish pure conduct. Therefore, coming to inquire about the illness is true 'Welcome'. Vimalakirti (Vimalakirti) has profound insight, and because the arrival of Manjusri Bodhisattva is beneficial, he praises 'Welcome'.

'Coming without coming, seeing without seeing' is the second explanation of 'Welcome'. Some Dharma masters believe that from the perspective of ultimate truth (Paramartha Satya), there is no coming; from the perspective of conventional truth (Samvriti Satya), there is coming. Therefore, it is said 'Coming without coming'. If this is the explanation, then the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) should be praised. Other Dharma masters believe that the Dharmakaya (Dharma body of the Buddha) has no coming, and the Nirmanakaya (Manifestation body of the Buddha) has coming. Therefore, it is said 'Coming without coming'. If this is the explanation, then Vimalakirti should praise all the Bodhisattvas. Other Dharma masters believe that if 'coming' is 'coming coming', then it is self-nature coming; if 'coming' is 'not coming coming', then it is false coming. False coming is not true coming, so it is said 'Coming without coming'.

而來。今言來是來來是自性者。來是不來來即他性來。豈得嘆也。今言若以來相而來則非善來。今文殊以不來相而來故嘆言善來。何者若諸凡夫皆有愛見。此取相而來。若諸聖聞破假入真而來此是曲逕。取偏真相而來。三藏菩薩伏結而來。取相未斷。通教菩薩從體假見真入見地。乃至入菩薩位而來。此取二諦相而來。若別教初心歷別三諦入初地而來。此是依三諦相而來。此等皆非不來相而來。若圓教知四不可說即不見一切相。而能觀中道。無緣大慈化法界眾生。同來寂光是為不來相而來。此合如來命章說凈土義。亦稱可凈名之懷。但諸圓教初中後心。與此時眾無有問疾之緣。豈敢恭旨而來問疾。闕此一義故凈名不嘆。今文殊從初發心知四不可說。無有權實自行化他之來相。故言不來相。而能道觀雙流而權而實。自行化他來。齊凈名本跡之德。故言而來。又知時眾皆是四不可說。今有因緣故見其可說機來。故將領而入。當聞不思議解脫凈佛國土之說。皆獲大利故釋言不來相而來。

不見相而見者亦是釋嘆善來。以文殊不來相而來入室。以不見相而見室空及以疾而臥。皆知表發。則懸相稱可所以嘆也。言不見相而見者。以對見相而見此非善來。何者若諸凡夫肉眼天眼見粗細相。聲聞但有三眼。肉眼天眼所見同前。慧

【現代漢語翻譯】現代漢語譯本：而來的。現在說『來』是『來』，『來』是自性的人，『來』是不來，『來』即是他性來，怎麼能讚歎呢？現在說如果以『來』的相狀而來，就不是『善來』。現在文殊菩薩以不『來』的相狀而來，所以讚歎說『善來』。為什麼呢？如果各個凡夫都有愛見，這是執取相狀而來。如果各位聖人聽聞佛法，破除虛假進入真實而來，這是彎曲的小路，執取片面的真相而來。三藏菩薩降伏煩惱而來，執取相狀還沒有斷除。通教菩薩從本體假立，見真入見地，乃至進入菩薩位而來，這是執取二諦的相狀而來。如果別教的初心菩薩經歷別教的三諦，進入初地而來，這是依靠三諦的相狀而來。這些都不是以不『來』的相狀而來。如果圓教知道四種不可說，即不見一切相，而能觀照中道，以無緣大慈悲教化法界眾生，一同來到寂光凈土，這就是以不『來』的相狀而來。這符合如來壽命的章節所說的凈土的意義，也稱合維摩詰的心懷。但是各位圓教的初、中、後心，與此時的聽眾沒有問候疾病的因緣，怎麼敢恭敬地前來問候疾病呢？缺少這一層意義，所以維摩詰沒有讚歎。現在文殊菩薩從最初發心就知道四種不可說，沒有權巧和真實、自行和化他的『來』的相狀，所以說不『來』相。而能使道觀雙流，既權巧又真實，自行化他而來，與維摩詰的本跡之德相齊，所以說『而來』。又知道此時的聽眾都是四種不可說，現在有因緣，所以見到他們可以說的機緣到來，所以帶領他們進入，將要聽聞不可思議解脫凈佛國土的說法，都獲得大利益，所以解釋說以不『來』的相狀而來。

『不見相而見』也是解釋讚歎『善來』。因為文殊菩薩以不『來』的相狀而來進入房間，以不見相而見到房間空曠以及生病而臥床，都知道是表法，就懸設相狀來稱合，所以讚歎。說『不見相而見』，是針對見相而見，這並非『善來』。為什麼呢？如果各位凡夫用肉眼、天眼見到粗細的相狀，聲聞只有三眼，肉眼、天眼所見與前面相同。慧眼 English version: ...and come. Now, saying 'coming' is 'coming,' and 'coming' is the self-nature, 'coming' is not coming; 'coming' is other-nature coming. How can one praise that? Now, saying if coming is with the appearance of coming, then it is not 'well come.' Now, Manjushri Bodhisattva comes with the appearance of not 'coming,' so he praises and says 'well come.' Why? If all ordinary people have love and views, this is grasping appearances and coming. If all sages hear the Dharma, break through the false and enter the true and come, this is a winding path, grasping a partial true appearance and coming. The Tripitaka Bodhisattva subdues afflictions and comes, grasping appearances that have not yet been cut off. The Common Teaching Bodhisattva establishes from the substance of the provisional, sees the truth and enters the stage of seeing, and even enters the Bodhisattva position and comes; this is grasping the appearance of the Two Truths and coming. If the Initial Mind Bodhisattva of the Distinct Teaching experiences the Distinct Teaching's Three Truths and enters the first ground and comes, this is relying on the appearance of the Three Truths and coming. All of these are not coming with the appearance of not 'coming.' If the Perfect Teaching knows the Four Unspeakables, that is, not seeing all appearances, and can contemplate the Middle Way, with unconditioned great compassion transforming sentient beings in the Dharma Realm, coming together to the Land of Tranquil Light, this is coming with the appearance of not 'coming.' This accords with the meaning of the Pure Land spoken of in the chapter on the life of the Tathagata, and also accords with the mind of Vimalakirti. However, the initial, middle, and final minds of all Perfect Teaching practitioners do not have the karmic connection to inquire about illness with the assembly at this time. How dare they respectfully come to inquire about illness? Lacking this one meaning, Vimalakirti did not praise. Now, Manjushri Bodhisattva, from the initial aspiration of the mind, knows the Four Unspeakables, and does not have the appearance of 'coming' with skillful means and truth, self-practice and transforming others. Therefore, it is said not 'coming' appearance. And he can make the flow of the Path and View flow in two ways, both skillful and true, self-practice and transforming others coming, matching the virtue of Vimalakirti's original and manifested traces, so it is said 'and come.' Also, knowing that the assembly at this time are all the Four Unspeakables, now there is a karmic connection, so seeing that the opportunity for them to speak has arrived, therefore leading them in, about to hear the teaching of the inconceivable liberation, pure Buddha land, all will obtain great benefit, so it is explained as coming with the appearance of not 'coming.'

'Not seeing appearances and seeing' is also explaining the praise 'well come.' Because Manjushri Bodhisattva comes into the room with the appearance of not 'coming,' and seeing the room empty and lying ill in bed without seeing appearances, all know that it is expressing the Dharma, so setting up appearances to accord with it, therefore praising. Saying 'not seeing appearances and seeing' is in contrast to seeing appearances and seeing; this is not 'well come.' Why? If all ordinary people use the physical eye and the heavenly eye to see coarse and fine appearances, the Shravakas only have three eyes, and what the physical eye and the heavenly eye see is the same as before. The wisdom eye...

【English Translation】 English version: ...and come. Now, saying 'coming' is 'coming,' and 'coming' is the self-nature, 'coming' is not coming; 'coming' is other-nature coming. How can one praise that? Now, saying if coming is with the appearance of coming, then it is not 'well come.' Now, Manjushri (Bodhisattva of wisdom) comes with the appearance of not 'coming,' so he praises and says 'well come.' Why? If all ordinary people have love and views, this is grasping appearances and coming. If all sages hear the Dharma, break through the false and enter the true and come, this is a winding path, grasping a partial true appearance and coming. The Tripitaka (Three Baskets of Buddhist scriptures) Bodhisattva subdues afflictions and comes, grasping appearances that have not yet been cut off. The Common Teaching Bodhisattva establishes from the substance of the provisional, sees the truth and enters the stage of seeing, and even enters the Bodhisattva position and comes; this is grasping the appearance of the Two Truths and coming. If the Initial Mind Bodhisattva of the Distinct Teaching experiences the Distinct Teaching's Three Truths and enters the first ground and comes, this is relying on the appearance of the Three Truths and coming. All of these are not coming with the appearance of not 'coming.' If the Perfect Teaching knows the Four Unspeakables, that is, not seeing all appearances, and can contemplate the Middle Way, with unconditioned great compassion transforming sentient beings in the Dharma Realm, coming together to the Land of Tranquil Light, this is coming with the appearance of not 'coming.' This accords with the meaning of the Pure Land spoken of in the chapter on the life of the Tathagata (Thus Come One), and also accords with the mind of Vimalakirti (a wise Buddhist layman). However, the initial, middle, and final minds of all Perfect Teaching practitioners do not have the karmic connection to inquire about illness with the assembly at this time. How dare they respectfully come to inquire about illness? Lacking this one meaning, Vimalakirti did not praise. Now, Manjushri Bodhisattva, from the initial aspiration of the mind, knows the Four Unspeakables, and does not have the appearance of 'coming' with skillful means and truth, self-practice and transforming others. Therefore, it is said not 'coming' appearance. And he can make the flow of the Path and View flow in two ways, both skillful and true, self-practice and transforming others coming, matching the virtue of Vimalakirti's original and manifested traces, so it is said 'and come.' Also, knowing that the assembly at this time are all the Four Unspeakables, now there is a karmic connection, so seeing that the opportunity for them to speak has arrived, therefore leading them in, about to hear the teaching of the inconceivable liberation, pure Buddha land, all will obtain great benefit, so it is explained as coming with the appearance of not 'coming.'

'Not seeing appearances and seeing' is also explaining the praise 'well come.' Because Manjushri Bodhisattva comes into the room with the appearance of not 'coming,' and seeing the room empty and lying ill in bed without seeing appearances, all know that it is expressing the Dharma, so setting up appearances to accord with it, therefore praising. Saying 'not seeing appearances and seeing' is in contrast to seeing appearances and seeing; this is not 'well come.' Why? If all ordinary people use the physical eye and the heavenly eye to see coarse and fine appearances, the Shravakas (Disciples of Buddha) only have three eyes, and what the physical eye and the heavenly eye see is the same as before. The wisdom eye...

眼見真即是見二諦相。三藏菩薩既未斷結不見真諦。但有肉眼天眼以見世諦粗細之相。通教菩薩亦但三眼。唯見二諦幻化之相。別教菩薩得四眼。三眼如前。別得法眼見界內外恒沙佛法無量四諦之理。並是見相見也。若圓教菩薩住十信位。雖有肉眼名為佛眼。相似圓見法界。法界相惑未除猶名見也。若入初發心住發真無漏即五眼圓開。雖得五眼知四不可說。不見有三聚眾生。即是不見相而圓見法界。此是不見相而見也。乃至妙覺亦如是。今文殊本跡五眼與凈名齊。凈名非相現相為表。文殊以不見相而見所表。此意懸與凈名冥同故稱歎也。問來與見何殊。答來是三智見是五眼。法華云爲令眾生開佛知見。又云如來知見廣大無量即其義也。複次圓教菩薩從發心住知四不可說。得一心三觀三智五眼。將果望因心心寂滅自然流入妙覺大海。故言不來相而來。五眼轉明至果位時圓見法界。故云不見相而見。

文殊下四文殊印可述成。如是居士者前居士懸嘆善來。今文殊懸印如是。此為二。一文殊領解印可述成．二釋述成。初文者文殊言如是居士。是正印可。若來已更不來二句即是述成初句者。此述成前善來對非善來。何者前五人行以來相來。故來已可有更來。如凡夫外道修禪至非想已還墮三途輪迴上下。若二乘來出三界過

三百由旬。即住化城。若滅化城須更來寶所。三藏菩薩欲求佛果行六度。而來不至妙覺。若聞通教觀從觀無生而來。通教菩薩來求佛地。若聞別教改心觀從別觀而來。若別教菩薩修別相三觀來求妙覺。猶是回曲。若聞圓教改心改觀從圓教而來。此等皆是來已復來。今圓教菩薩發軫無僻。終不中道改心易觀。即是金沙大河直入西海。故來已不復更來。複次圓教初心中心雖從直道而來不改心觀。但來未至果猶有來義。文殊凈名皆至極地則無更來。故言若來已更不來。此述成釋嘆善來不來相而來也。若去已更不去者。此重述成來義。亦約五人。雖去以去相去。非是善去。此則去已猶應更去。若依圓教發心正觀中道。一去則無改心改觀更去之理。故言若去已更不去。此之二語。一體義異轉名目耳。若以果望因即是從於因來。故言智度大道佛從來。將因望果即是去義。故大品云是乘從三界中出。到薩婆若中住。又大論云眾聖如是來佛亦如是來。眾聖如是去佛亦如是去。如凈名空室文殊來入。名之為來。受旨問疾即名為去。文殊為凈名說來。故更以去義述成。文殊言所可見者。更不可見。此述不見相而見。不可見而見者。其空室現疾表果依正。若過此所表更無凈土法身之可見。此語成佛國義。若引眾生來入見凈土法身。過此更無可

見。故言所可見者更不可見。複次如世人肉眼見粗色。不見細色非究竟見。若更修天眼令見細色雖見細色不能見真。若二乘通教菩薩修得慧眼。即便見真。雖復見真不見藥病。別教菩薩進修法眼見差別法。雖見差別不能圓見三諦。一切法入一法一法具一切法。圓教菩薩若得佛眼。圓見法界窮源極底與虛空等。若過佛眼更無可見。故言所可見者更不可見也。

所以者何至更不可見二明文殊釋述成。所言來者無所從來者。此釋若來已更不來。四不可說即是平等法界。諸佛所不能行。此無有來相。約此說來即是無所從來。述成不來而來。去者無所至者。四不可說即是平等真法界。諸佛所不到。故言去者無所至。重述成不來相而來來無所到也。所可見者更不可見者。四不可說平等真法界中無所可見。而言見者。佛眼見極更無可見。即是釋上述成不可見相而見也。

維摩經略疏卷第六大正藏第 38 冊 No. 1778 維摩經略疏

維摩經略疏卷第七(小卷二十一)

天臺沙門湛然略

問疾品之二

且置下四正明問疾。上來言談是賓主相見之儀。非其正意。神解既齊辨無窮盡妨宣佛旨。故言且置是事。文為二。一前宣佛旨二文殊自述。本銜佛命師旨尊重故須前宣。次須問託疾之

【現代漢語翻譯】現代漢語譯本：

見。所以說所能見到的東西反而不可見。再者，比如世人肉眼只能看到粗糙的顏色，看不到細微的顏色，這不是究竟的見。如果進一步修習天眼，能夠看到細微的顏色，雖然能看到細微的顏色，卻不能見到真理。如果二乘（聲聞乘和緣覺乘）通教菩薩修得慧眼，就能見到真理。即使見到了真理，也看不到（眾生的）病根和（對治的）藥物。別教菩薩進一步修習法眼，能見到差別之法。雖然能見到差別，卻不能圓滿地見到空、假、中三諦。一切法入於一法，一法具足一切法。圓教菩薩如果得到佛眼，就能圓滿地見到法界，窮盡根源，到達極底，與虛空相等。如果超過了佛眼，就沒有什麼可見的了。所以說所能見到的東西反而不可見。

為什麼這麼說呢？到『更不可見』，這是第二次說明，是文殊菩薩解釋並闡述完成的。所說的『來』是沒有從哪裡來。這是解釋如果來了，就不會再來。四不可說就是平等法界，諸佛都不能在其中行走。這裡沒有來的相狀。根據這個來說『來』，就是無所從來。闡述完成不來而來的道理。『去』是沒有到哪裡去。四不可說就是平等真法界，諸佛都不能到達。所以說『去』是沒有到哪裡去。再次闡述完成不來之相而來，來而無所到的道理。『所可見者更不可見』，在四不可說平等真法界中沒有什麼可見的。而說『見』，是佛眼所見的極致，再也沒有什麼可見的了。這是解釋上述闡述完成不可見之相而見的道理。

《維摩經略疏》卷第六大正藏第 38 冊 No. 1778 《維摩經略疏》

《維摩經略疏》卷第七(小卷二十一)

天臺沙門湛然略

問疾品之二

暫且放下，下面正式說明問疾。上面所說的言談是賓主相見的禮儀，不是（問疾品的）真正用意。精神理解既然相同，辯論就沒有窮盡，妨礙宣揚佛的旨意。所以說『暫且放下這件事』。文分為兩部分：一是前面宣揚佛的旨意，二是文殊菩薩自己陳述。因為奉佛的命令，師父的旨意，所以要尊重，所以必須先宣揚佛的旨意。其次需要詢問託病的原因。

【English Translation】 English version:

'Seeing.' Therefore, it is said that what can be seen becomes even more unseen. Furthermore, for example, ordinary people's physical eyes can only see coarse colors and cannot see subtle colors, which is not ultimate seeing. If one further cultivates the 'heavenly eye' (divyacakṣus), enabling one to see subtle colors, although one can see subtle colors, one cannot see the truth. If the 'Two Vehicles' (śrāvakayāna and pratyekabuddhayāna) 'Common Teaching' (通教) Bodhisattvas cultivate and attain the 'wisdom eye' (prajñacakṣus), they will then see the truth. Even if they see the truth, they cannot see the root of the illness (of sentient beings) and the medicine (to cure it). 'Distinct Teaching' (別教) Bodhisattvas further cultivate the 'dharma eye' (dharmacakṣus), enabling them to see the differentiated dharmas. Although they can see the differences, they cannot fully see the 'Three Truths' (三諦) of emptiness, provisional existence, and the Middle Way. All dharmas enter into one dharma, and one dharma contains all dharmas. If a 'Perfect Teaching' (圓教) Bodhisattva attains the 'Buddha eye' (buddhacakṣus), they can fully see the 'dharma realm' (dharmadhātu), exhaust the source, reach the ultimate bottom, and be equal to space. If one goes beyond the Buddha eye, there is nothing more to see. Therefore, it is said that what can be seen becomes even more unseen.

Why is this so? Up to 'even more unseen,' this is the second explanation, which is Mañjuśrī's explanation and completion. What is said to 'come' is without coming from anywhere. This explains that if one has come, one will not come again. The 'Four Unspeakables' (四不可說) are the 'equal dharma realm' (平等法界), where all Buddhas cannot walk. There is no appearance of coming here. According to this, to say 'come' is to come from nowhere. Explaining and completing the principle of not coming but coming. 'Going' is without going anywhere. The Four Unspeakables are the equal true dharma realm, which all Buddhas cannot reach. Therefore, it is said that 'going' is without going anywhere. Again, explaining and completing the aspect of not coming but coming, coming without arriving anywhere. 'What can be seen becomes even more unseen,' in the Four Unspeakables equal true dharma realm, there is nothing to be seen. To say 'see' is the ultimate seen by the Buddha eye, and there is nothing more to be seen. This explains the above explanation and completion of the aspect of the unseen being seen.

《Vimalakīrti-nirdeśa Sūtra, Commentary and Subcommentary》, Scroll 6 T. 1778 《Vimalakīrti-nirdeśa Sūtra, Commentary and Subcommentary》, Volume 38

《Vimalakīrti-nirdeśa Sūtra, Commentary and Subcommentary》, Scroll 7 (Small Scroll 21)

By Tiantai Śramaṇa Zhanran

Chapter on Inquiry about Illness, Part 2

Let us put aside the following four, which formally explain inquiring about illness. The above-mentioned conversation is the etiquette of host and guest meeting each other, not the true intention (of the chapter on inquiring about illness). Since the spiritual understanding is the same, the debate is endless, hindering the propagation of the Buddha's intention. Therefore, it is said, 'Let us put aside this matter.' The text is divided into two parts: first, proclaiming the Buddha's intention, and second, Mañjuśrī's own statement. Because he is entrusted with the Buddha's command and the teacher's intention, he must respect it, so he must first proclaim the Buddha's intention. Secondly, it is necessary to inquire about the reason for feigning illness.

深致。核發大士闡揚利物。故自述己情。若但宣佛旨聲聞菩薩不應各辭。但對勝人慰問疾義。往復事難餘人不堪。意在於此故文殊次述己情。宣旨為二一正宣旨二總述佛意。初文三句為三。初句云是疾寧可忍不。凈名法身本自無疾無忍不忍。既為眾生還約眾生論忍不忍。但佛處世跡同世間故有勞問。如毗尼中佛亦慰問諸比丘。道路疲不乞食易得不。又如大品諸佛自相慰問少病少惱等。智論釋之皆有深致。今佛問凈名云寧可忍不者。凈名為眾生故疾。眾生不同疾有可忍不可忍。如人雖病而猶行涉是為可忍。或有疾苦起止不能是不可忍。今亦約四土。一約同居穢凈。穢土疾者則有六道。十惡四重等業是三惡因疾。三途苦果是果疾。此之重疾是不可忍相。若十善是修羅人天因疾。八苦五衰等是果疾。此苦小輕是可忍相。複次同居穢土果疾是一而因疾。九種不同謂六道三乘。若有六道因疾無三乘根性。是不可忍相。若有三乘根性即是可忍。複次凡夫修三乘行根有利鈍遮有輕重。根利遮輕疾則可忍。根鈍遮重則不可忍。複次三乘進行斷結。斷結者輕是則可忍。未斷者重則不可忍。凈名權疾皆悉同之。次同居凈土除四惡趣。但約人天三乘類前。二約有餘土無分段之苦通皆可忍。但粗細相形二乘通教菩薩生彼土者鈍是不可忍。別圓菩

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(凈名)爲了眾生所以生病）。眾生不同疾有可忍不可忍（眾生不同，疾病有可以忍受和不可以忍受的）。如人雖病而猶行涉是為可忍（比如人雖然生病，但是仍然可以行走，這是可以忍受的）。或有疾苦起止不能是不可忍（或者有疾病痛苦，起立行走都不能，這是不可以忍受的）。今亦約四土（現在也按照四土來分析）。一約同居穢凈（第一，按照同居穢土和凈土來分析）。穢土疾者則有六道（穢土的疾病，就有六道）。十惡四重等業是三惡因疾（十惡四重等業是三惡道的因疾）。三途苦果是果疾（三途的苦果是果疾）。此之重疾是不可忍相（這種嚴重的疾病是不可以忍受的）。若十善是修羅人天因疾（如果十善是修羅、人、天的因疾）。八苦五衰等是果疾（八苦五衰等是果疾）。此苦小輕是可忍相（這種痛苦小而輕，是可以忍受的）。複次同居穢土果疾是一而因疾（再次，同居穢土的果疾是一種，而因疾）。九種不同謂六道三乘（九種不同，指六道和三乘）。若有六道因疾無三乘根性（如果有六道的因疾，沒有三乘的根性），是不可忍相（這是不可以忍受的）。若有三乘根性即是可忍（如果有三乘的根性，就是可以忍受的）。複次凡夫修三乘行根有利鈍遮有輕重（再次，凡夫修三乘的修行，根器有利有鈍，障礙有輕有重）。根利遮輕疾則可忍（根器銳利，障礙輕微，疾病就可以忍受）。根鈍遮重不可忍（根器遲鈍，障礙嚴重，就不可以忍受）。複次三乘進行斷結（再次，三乘修行進行斷除煩惱）。斷結者輕是則可忍（斷除煩惱的人，煩惱輕微，就可以忍受）。未斷者重則不可忍（沒有斷除煩惱的人，煩惱嚴重，就不可以忍受）。凈名權疾皆悉同之（Vimalakīrti (凈名)的方便示現的疾病都和這些相同）。次同居凈土除四惡趣（其次，同居凈土，沒有四惡趣）。但約人天三乘類前（只是按照人天三乘，和前面類似）。二約有餘土無分段之苦通皆可忍（第二，按照有餘土，沒有分段生死的痛苦，都可以忍受）。但粗細相形二乘通教菩薩生彼土者鈍是不可忍（但是粗細相比，二乘和通教菩薩生在那個凈土的，根器遲鈍，是不可以忍受的）。別圓菩（別教和圓教的菩薩）。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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薩生彼土者利是可忍。權同亦爾。三約果報土者彼諸菩薩皆是法身無三乘異。雖有無明自體因果之疾皆悉可忍。權同亦然。若地位相形非為不得。但不如前有餘橫有其相。四常寂光既是極地。眾惡永盡眾善普會。無疾無惱無實權之疾忍不忍別。佛止一句慰問凈名。廣博深遠無所不該。問上言寂光有疾。今何以言無。答不定但隨聖教。教有即有教無即無。今據極地無實疾也。

療治有損次宣第二句。療治有損者世間有疾必須醫療。既為眾生苦。治眾生是治凈名。但眾生疾有三不同。謂見思無知無明。此之三疾即界內外一切因果諸疾之本。用三觀治之則三疾俱滅。具在玄義三觀中明。至釋下文自可見也。亦約四土。一同居者一從假入空正治同居見思之疾。二從空入假正治有餘恒沙。傍治同居無知。三中道正觀正治有餘果報無明。利根菩薩傍治同居見思無知。亦傍治有餘無知。寂光無疾可治今明治同居土。大論作四種料簡。一根鈍遮重即是鈍根凡夫。煩惱垢重不可治也。二鈍根遮輕如周利槃特一夏止誦一偈而能發真成大羅漢。三根利遮重如鴦掘魔羅。日殺九百九十九人。但其根利遮不能障見佛即悟。四根利遮輕如舍利弗。聞阿說示說三諦一偈即得初果。凈名同此等疾難損易損。如四句中槃特鴦掘身子等皆是療治有損。

【現代漢語翻譯】現代漢語譯本薩生彼土者，其利益是可忍受的（薩：指菩薩；生彼土者：指往生到清凈佛土的眾生）。權同（權教菩薩）也是如此。三、約果報土（清凈佛土）而言，那裡的菩薩都是法身，沒有三乘（聲聞、緣覺、菩薩）的差別。即使有無明（根本煩惱）自體因果的疾病，也都可以忍受。權同也是如此。如果從地位上互相比較，並非不可以，但不如前面所說的，有餘橫向的差別。四、常寂光（常寂光土）既然是極地，所有惡業永遠斷盡，所有善業普遍聚集，沒有疾病，沒有煩惱，沒有真實和權宜的疾病，也就沒有忍與不忍的區別。佛只用一句話慰問維摩詰（凈名），其含義廣博深遠，無所不包。問：前面說寂光有疾病，現在為什麼說沒有？答：不一定，但隨聖教而定。聖教說有，就有；聖教說沒有，就沒有。現在根據極地（常寂光土）來說，沒有真實的疾病。

療治有損，接下來宣說第二句。療治有損，意思是世間有疾病，必須醫療。既然是爲了眾生的痛苦，治療眾生就是治療維摩詰（凈名）。但是眾生的疾病有三種不同，即見思惑（見惑和思惑）、無知（無明）和無明（根本無明）。這三種疾病是界內和界外一切因果諸病的根本。用三種觀（空觀、假觀、中觀）來治療，那麼三種疾病都會消滅。具體內容在《玄義》的三觀中說明。到解釋下文時自然可以明白。也可以從四土（四種不同的佛土）來理解。一同居土（凡聖同居土）的眾生，從假入空，正是爲了治療同居土的見思惑的疾病。二有餘土（方便有餘土）的眾生，從空入假，正是爲了治療有餘土的恒沙（數量極多）的無知，同時也輔助治療同居土的無知。三實報土（實報莊嚴土）的眾生，用中道正觀，正是爲了治療有餘土的果報無明。利根菩薩輔助治療同居土的見思惑和無知，也輔助治療有餘土的無知。寂光土沒有疾病可以治療，現在說的是治療同居土的疾病。《大論》中作了四種料簡。一、根鈍遮重，就是指鈍根的凡夫，煩惱垢重，不可治療。二、鈍根遮輕，如周利槃陀伽（周利槃特），一個夏天只誦一偈，而能發真，成為大阿羅漢。三、根利遮重，如鴦掘摩羅（鴦掘摩），一天殺九百九十九人，但他的根性銳利，遮障不能阻礙他見佛，立即覺悟。四、根利遮輕，如舍利弗（舍利弗），聽到阿說示（阿說示）說三諦（三法印）的一偈，就證得初果。維摩詰（凈名）所說的疾病，如同這等疾病，難以損減，容易損減。如四句中的槃陀伽（周利槃特）、鴦掘摩（鴦掘摩）、身子（舍利弗）等，都是療治有損的例子。

【English Translation】 English version Those who are born in that land (referring to pure Buddha lands), their benefits are tolerable (薩: Bodhisattva; 生彼土者: those reborn in pure Buddha lands). The expediently enlightened ones (權同, those who practice expedient teachings) are also the same. Third, regarding the Land of Retribution (果報土, pure Buddha land), all the Bodhisattvas there are Dharmakaya (法身, Dharma body), without the distinctions of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Even if there are illnesses of ignorance (無明, fundamental ignorance) in their own nature, cause, and effect, they are all tolerable. The expediently enlightened ones are also the same. If comparing them in terms of their stages, it is not impossible, but it is not as good as the previous case, with remaining horizontal differences. Fourth, since the Land of Eternal Tranquility and Light (常寂光土, Changjiguang Tu) is the ultimate realm, all evils are forever exhausted, and all virtues are universally assembled. There are no illnesses, no afflictions, no real or expedient illnesses, and therefore no distinction between tolerating and not tolerating. The Buddha only used one sentence to comfort Vimalakirti (凈名, Jingming), its meaning is broad, profound, and all-encompassing. Question: Earlier it was said that the Land of Eternal Tranquility and Light has illnesses, why is it now said that it does not? Answer: It is not fixed, but depends on the holy teachings. If the teachings say there are, then there are; if the teachings say there are not, then there are not. Now, according to the ultimate realm (Land of Eternal Tranquility and Light), there are no real illnesses.

『Treatment causes harm,』 then the second sentence is proclaimed. 『Treatment causes harm』 means that worldly illnesses must be treated. Since it is for the suffering of sentient beings, treating sentient beings is treating Vimalakirti (凈名, Jingming). However, sentient beings' illnesses are of three different types, namely, the delusions of views and thoughts (見思惑, Jian Si Huo), ignorance (無知, Wuzhi), and fundamental ignorance (無明, Wuming). These three illnesses are the root of all illnesses of cause and effect within and beyond the realms. Using the three contemplations (空觀, Kong Guan; 假觀, Jia Guan; 中觀, Zhong Guan) to treat them, then the three illnesses will all be extinguished. The details are explained in the three contemplations of the 『Profound Meaning.』 It will become clear when explaining the following text. It can also be understood from the perspective of the Four Lands (四土, four different Buddha lands). First, for sentient beings in the Land of Coexistence (同居土, Tongju Tu), entering emptiness from the provisional is precisely to treat the illnesses of delusions of views and thoughts in the Land of Coexistence. Second, for sentient beings in the Land of Expediency (有餘土, Youyu Tu), entering the provisional from emptiness is precisely to treat the countless ignorance in the Land of Expediency, and also to assist in treating the ignorance in the Land of Coexistence. Third, for sentient beings in the Land of Reward (實報土, Shibao Tu), using the correct contemplation of the Middle Way is precisely to treat the ignorance of retribution in the Land of Expediency. Bodhisattvas with sharp faculties assist in treating the delusions of views and thoughts and ignorance in the Land of Coexistence, and also assist in treating the ignorance in the Land of Expediency. The Land of Eternal Tranquility and Light has no illnesses to treat, now it is said to treat the illnesses of the Land of Coexistence. The 『Great Treatise』 makes four distinctions. First, dull faculties and heavy obstructions refer to ordinary people with dull faculties, whose defilements of afflictions are heavy and cannot be treated. Second, dull faculties and light obstructions, such as Zhouli Pantuoqie (周利槃陀伽, Zhouli Pantuo), who only recited one verse for a summer and was able to awaken to the truth and become a great Arhat. Third, sharp faculties and heavy obstructions, such as Angulimala (鴦掘摩, Angulimala), who killed nine hundred and ninety-nine people in a day, but his faculties were sharp, and the obstructions could not prevent him from seeing the Buddha and immediately awakening. Fourth, sharp faculties and light obstructions, such as Shariputra (舍利弗, Shariputra), who heard Ashvajit (阿說示, Ashvajit) speak one verse of the Three Seals (三諦, San Di) and attained the first fruit. The illnesses spoken of by Vimalakirti (凈名, Jingming) are like these illnesses, difficult to diminish and easy to diminish. Such as Zhouli Pantuoqie (周利槃陀伽, Zhouli Pantuo), Angulimala (鴦掘摩, Angulimala), Shariputra (舍利弗, Shariputra), etc., in the four sentences, are all examples of 『treatment causes harm.』

若就有餘無永不損。若三乘相形亦作三種分別有損。權疾亦然。若入果報平等法界此是利根但有一無明遮。約位傳論輕重無別橫遮止有一損。若約初心宿業或作二句分別無鈍根也。權疾亦然。常寂光土極地寂然無此分別故佛問云療治有損。

不至增乎次宣第三句。此問意者如世人疾具有四種。一有從初服藥但增而不損終無瘥理。是名增增。二或雖困篤方治即愈。是名增損。三或有服藥初雖暫損而後更增。是名損增。四從初漸損乃至平復。是為損損。凈名應生同居說十二部經治眾生疾亦四根緣。一增增者即底下凡夫。若為說法更起誹謗闡提之罪。如善星調達等也。二增損者如尸利鞠多鴦掘等也。三損增者如大論明。四禪比丘謂是四果。臨終見生處謗無涅槃即墮地獄。又毗曇成實明退法人皆是其相。四損損者即身子等諸得道人。凈名同居權疾亦爾。二約有餘但有三種無增增也。已得位不退不生三界。而三乘生彼有利有鈍。約行退念退亦得有三。權疾亦然。若果報土皆念不退。心心寂滅自然流入皆是損損。或約入出觀義立三句。權疾亦然。寂光極地湛然無疾。凈名權同前三土疾。治其實疾有損不增。凈名亦爾。故慰問言不至增乎。

世尊慇勤致問無量。二明文殊總宣佛意慰問。言致問無量者十方法界三土實疾既

【現代漢語翻譯】現代漢語譯本：如果就『有餘』（指有餘涅槃）而言，就不會有永遠不減少的情況。如果將三乘（聲聞乘、緣覺乘、菩薩乘）相互比較，也會產生三種分別，這是一種減少。權巧方便的疾病也是如此。如果進入果報平等法界，這就是利根之人，只是被一分無明遮蔽。如果從果位上傳論，輕重沒有差別，橫向遮止只有一種減少。如果從初心和宿業來說，或者可以分為兩種情況，沒有鈍根之人。權巧方便的疾病也是如此。常寂光土是極地，寂靜無分別，所以佛陀問道：『療治有減少嗎？』『不至增乎』，接下來宣說第三句。這個問題的意思是，就像世人的疾病有四種：第一種是開始服藥，但只會增加而不會減少，最終沒有痊癒的道理，這叫做『增增』。第二種是或者雖然病情嚴重才開始治療，但立即痊癒，這叫做『增損』。第三種是或者服藥后，開始雖然暫時減少，但之後反而增加，這叫做『損增』。第四種是從開始逐漸減少，直到完全康復，這叫做『損損』。維摩詰應化在同居土，宣說十二部經，治療眾生疾病也有四種根緣。第一種『增增』，就是指底下的凡夫。如果為他們說法，反而會引起誹謗，造下闡提（斷善根的人）的罪過，就像善星比丘、調達（提婆達多）等人。第二種『增損』，就像尸利鞠多（勝軍）和鴦掘摩羅（央掘摩羅）等人。第三種『損增』，就像《大智度論》中說明的，四禪比丘認為自己證得了四果，臨終時見到生處，誹謗沒有涅槃，就墮入了地獄。又如《毗曇》、《成實論》中說明，退法人都是這種情況。第四種『損損』，就是指舍利弗等諸位得道之人。維摩詰在同居土的權巧方便的疾病也是如此。第二種，就『有餘』而言，只有三種情況，沒有『增增』。已經得位，不會退轉，不會再在三界中出生。而三乘眾生生在那裡，有利根也有鈍根。從行退和念退來說，也可以有三種情況。權巧方便的疾病也是如此。如果在果報土，都是念不退轉，心心寂滅，自然流入，都是『損損』。或者從入觀和出觀的意義上建立三種情況。權巧方便的疾病也是如此。寂光凈土極其寂靜，沒有疾病。維摩詰的權巧方便與前面三土的疾病相同，治療的其實是疾病，只有減少而不會增加。維摩詰也是如此，所以慰問說：『不至增乎？』世尊慇勤地詢問了無量的問題。接下來闡明文殊菩薩總括佛陀的意旨進行慰問。說『致問無量』，是因為十方法界三土的真實疾病既...

【English Translation】 English version: If speaking of 'with remainder' (referring to Nirvana with remainder), there will never be a case of never diminishing. If comparing the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) with each other, three kinds of distinctions will also arise, which is a diminution. Expedient illnesses are also like this. If entering the Dharma Realm of equal retribution, these are people of sharp faculties, only obscured by a portion of ignorance. If transmitting teachings from the position of fruition, there is no difference in lightness or heaviness, horizontal obstruction only has one kind of diminution. If speaking from the initial mind and past karma, or it can be divided into two situations, there are no people of dull faculties. Expedient illnesses are also like this. The Land of Eternal Tranquil Light is the ultimate ground, tranquil and without distinctions, so the Buddha asked: 'Is there diminution in healing?' 'Does it not lead to increase?', next proclaiming the third sentence. The meaning of this question is like the illnesses of worldly people have four kinds: The first is starting to take medicine, but it only increases and does not diminish, ultimately there is no reason for recovery, this is called 'increase-increase'. The second is or although the illness is severe, it is immediately cured upon treatment, this is called 'increase-decrease'. The third is or after taking medicine, although it temporarily diminishes at the beginning, it increases instead afterwards, this is called 'decrease-increase'. The fourth is gradually diminishing from the beginning, until complete recovery, this is called 'decrease-decrease'. Vimalakīrti (凈名) manifesting in the Land of Coexistence, proclaiming the twelve divisions of scriptures, treating the illnesses of sentient beings also has four kinds of roots and conditions. The first kind 'increase-increase', refers to the ordinary people at the bottom. If speaking Dharma for them, it will instead cause slander, creating the sin of icchantika (闡提, those who have severed their roots of goodness), like Śubhagupta (善星) and Devadatta (調達) and others. The second kind 'increase-decrease', is like Śrīgupta (尸利鞠多) and Aṅgulimāla (鴦掘摩羅) and others. The third kind 'decrease-increase', is like as explained in the Mahāprajñāpāramitāśāstra (大智度論), the monks in the Fourth Dhyana (四禪) thought they had attained the Four Fruits (四果), at the time of death, seeing the place of rebirth, slandered that there is no Nirvana, and fell into hell. Also, as explained in the Abhidharma (毗曇) and Tattvasiddhi (成實論), those who regress from the Dharma are all in this situation. The fourth kind 'decrease-decrease', refers to Śāriputra (身子) and other Arhats. Vimalakīrti's expedient illnesses in the Land of Coexistence are also like this. The second kind, speaking of 'with remainder', there are only three situations, there is no 'increase-increase'. Having already attained the position, they will not regress, and will not be born in the Three Realms again. And the sentient beings of the Three Vehicles born there, have both sharp and dull faculties. Speaking of regression in practice and regression in thought, there can also be three situations. Expedient illnesses are also like this. If in the Land of Retribution, they are all without regression in thought, mind after mind extinguished, naturally flowing in, all are 'decrease-decrease'. Or establishing three situations from the meaning of entering and exiting contemplation. Expedient illnesses are also like this. The Land of Eternal Tranquil Light is extremely tranquil, without illness. Vimalakīrti's expedients are the same as the illnesses of the previous three lands, the treatment is actually for the illness, there is only diminution and no increase. Vimalakīrti is also like this, so he consoled by saying: 'Does it not lead to increase?' The World Honored One diligently inquired about limitless questions. Next, clarifying that Mañjuśrī (文殊) Bodhisattva summarizes the Buddha's intention to console. Saying 'inquired about limitless questions', is because the real illnesses of the Three Lands in the Ten Directions...

其無量。凈名悲念則權疾無量故使如來致問無量。止述三句者此表問端。或有多句。譯者簡略或經家不出。例如五百八千皆有稱述略而不傳。或是但總宣無量。足表佛意故不多述。

居士下二文殊自述己情。問疾奉旨事難意在於此。文為二。一問果中權疾二問因中實疾。由問權故凈名答出不思議品。由問實故凈名答出觀眾生等四品。至文可見。就問果中權疾文為三。一從居士此疾何所因起下是問果疾因起。大士果地法身清凈永無患累。而今現疾何所因起。二從此室何以空無侍者下。是問大士法身依報眷屬。今何所在而但見空室。三從是疾為何等相下即問應身同疾以何為相。為同法身為同凡夫故問相貌。初文為二。一文殊問二凈名答。初問為三。一問疾生因起。二問疾生久近。三問滅疾之法。初問疾因起者若果地法身何疾何惱。今忽言有疾因何而起。次問其生久如者。法身無疾既有權疾有來幾時。次問當云何滅者。若為眾生今十方國土眾生無盡。權則不可滅此。疾當何得滅。文殊三問大意在此。

維摩下二凈名答為二。一先答第二第三問。次答第一問。所以問答有前後者各有其意。文殊問意欲令眾生知從本起跡。凈名答意欲令眾生尋跡入本。亦為顯生滅相成之義。初答文為三。一正疊答兩問二釋三譬顯。初

【現代漢語翻譯】其數量是無法估量的。維摩詰（Vimalakirti，一位在家菩薩的名字）的悲憫之心和示現疾病的方便法門是無量的，所以才使得如來（Tathagata，佛的稱號）要文殊菩薩（Manjusri，智慧菩薩的名字）來慰問他的疾病。這裡只說了三句，是爲了表明提問的開端。或許原本有很多句，但譯者進行了簡化，或者經書編纂者沒有全部收錄。例如，五百和八千等數字，都有被提及但被省略的情況。或者只是總體上宣說了無量，足以表達佛陀的意圖，所以沒有過多描述。

接下來的『居士』之後，是文殊菩薩自述自己的心情。奉旨探望疾病，事情艱難，意圖就在於此。這段文字分為兩部分。一是詢問果位中的方便示現之疾，二是詢問因地中的真實之疾。因為詢問的是方便示現之疾，所以維摩詰回答時引出了《不思議品》。因為詢問的是真實之疾，所以維摩詰回答時引出了《觀眾生品》等四品。具體內容在正文中可見。就詢問果位中的方便示現之疾而言，這段文字分為三部分。一是『從居士此疾何所因起』之後，是詢問果位之疾的起因。大士（Mahasattva，菩薩的尊稱）在果地法身清凈，永遠沒有患病和煩惱。而現在示現疾病，是什麼原因引起的呢？二是『從此室何以空無侍者』之後，是詢問大士法身的依報眷屬。現在都在哪裡，而只看到空蕩蕩的房間？三是『是疾為何等相』之後，是詢問應身（Nirmanakaya，佛的化身）所同感的疾病，以什麼為表相。是爲了與法身相同，還是與凡夫相同？所以要詢問疾病的相貌。第一部分又分為兩部分，一是文殊菩薩的提問，二是維摩詰的回答。提問又分為三點：一是詢問疾病產生的起因，二是詢問疾病產生的時間長短，三是詢問滅除疾病的方法。首先，詢問疾病的起因，如果果地法身沒有疾病和煩惱，現在忽然說有疾病，是因為什麼原因引起的？其次，詢問疾病產生的時間長短，法身沒有疾病，既然有方便示現之疾，那麼存在多久了？再次，詢問應當如何滅除疾病，如果是爲了眾生，那麼十方國土的眾生是無盡的，方便示現之疾是無法滅除的，那麼這個疾病應當如何才能滅除？文殊菩薩的三重提問，大意就在於此。

『維摩』之後，是維摩詰的回答，分為兩部分。一是先回答第二和第三個問題，二是再回答第一個問題。之所以問答的順序有前後顛倒，是因為各有其用意。文殊菩薩提問的意圖是想讓眾生知道從根本上示現事蹟。維摩詰回答的意圖是想讓眾生循著事蹟進入根本。也是爲了彰顯生滅相成的意義。首先回答的部分分為三點：一是正面疊合回答兩個問題，二是解釋，三是用譬喻來顯明。

【English Translation】 Its measure is immeasurable. Vimalakirti's (name of a lay bodhisattva) compassionate thought and expedient means of illness are immeasurable, which is why the Tathagata (title of the Buddha) asked Manjusri (name of the wisdom bodhisattva) to inquire about his illness. Only three sentences are mentioned here to indicate the beginning of the question. Perhaps there were many sentences originally, but the translator simplified them, or the compilers of the scriptures did not include them all. For example, the numbers five hundred and eight thousand have been mentioned but omitted. Or it simply proclaims immeasurable in general, which is sufficient to express the Buddha's intention, so it is not described in detail.

Following 'Layman', Manjusri describes his own feelings. Obeying the decree to visit the illness, the matter is difficult, and the intention lies in this. This text is divided into two parts. The first is to inquire about the illness of expedient manifestation in the fruit position, and the second is to inquire about the real illness in the cause position. Because the illness of expedient manifestation is inquired about, Vimalakirti introduced the 'Inconceivable' chapter in his answer. Because the real illness is inquired about, Vimalakirti introduced the four chapters such as the 'Contemplating Sentient Beings' chapter in his answer. The specific content can be seen in the text. As far as inquiring about the illness of expedient manifestation in the fruit position is concerned, this text is divided into three parts. The first is after 'Layman, what is the cause of this illness', which is to inquire about the cause of the illness in the fruit position. The Mahasattva (honorific title for a bodhisattva) is pure in the Dharmakaya (Dharma body, the body of reality) in the fruit position and never has illness or troubles. Now that he manifests illness, what is the reason for it? The second is after 'Why is this room empty without attendants', which is to inquire about the dependent retinue of the Mahasattva's Dharmakaya. Where are they now, and only an empty room is seen? The third is after 'What is the appearance of this illness', which is to inquire about the illness that the Nirmanakaya (Transformation body, the emanation body of the Buddha) feels in common, what is its appearance? Is it the same as the Dharmakaya, or the same as ordinary people? So it is necessary to inquire about the appearance of the illness. The first part is divided into two parts, the first is Manjusri's question, and the second is Vimalakirti's answer. The question is divided into three points: the first is to inquire about the cause of the illness, the second is to inquire about the length of time the illness has been produced, and the third is to inquire about the method of eliminating the illness. First of all, inquire about the cause of the illness. If the Dharmakaya in the fruit position has no illness or troubles, now suddenly it is said that there is illness, what is the reason for it? Secondly, inquire about the length of time the illness has been produced. The Dharmakaya has no illness. Since there is an illness of expedient manifestation, how long has it existed? Again, inquire about how the illness should be eliminated. If it is for the sake of sentient beings, then the sentient beings in the ten directions are endless, and the illness of expedient manifestation cannot be eliminated. Then how should this illness be eliminated? Manjusri's triple question, the main idea lies in this.

After 'Vimalakirti', is Vimalakirti's answer, which is divided into two parts. The first is to answer the second and third questions first, and the second is to answer the first question later. The reason why the order of questions and answers is reversed is because each has its own intention. Manjusri's intention in asking the question is to let sentient beings know the manifestation of events from the root. Vimalakirti's intention in answering is to let sentient beings follow the events to enter the root. It is also to highlight the meaning of the arising and ceasing being mutually accomplished. The first part of the answer is divided into three points: the first is to answer the two questions directly and jointly, the second is to explain, and the third is to clarify with metaphors.

文二。一答第二問疾生。次答第三問疾滅。今先答第二問疾生久近。

從癡有愛則我病生者。疾之久近皆由眾生十二因緣生。凈名權疾同其久近。所以知約因緣答者。涅槃云生死本際凡有二種。無明與愛是二中間即有生老病死。無明是過去癡愛。是現在癡。二世相避故立兩名。無明潤行使有現在識等五果。現在愛取潤有則有未來生死。故有十二因緣輪轉。三界二十五有經生歷死則有因疾果疾。凈名為眾生有癡愛生法身大悲即權疾生。眾生癡愛生來非近。權疾亦爾。答疾久近正意在此。複次凈名為眾生疾何但同居。有為癡愛疾生權病則生。有餘無為亦爾。何者同居癡愛盡有餘癡愛則生。以迷中道染涅槃故是癡愛生。是二中間則有十二因緣因疾果疾。但是變易因緣與分段異。分段升沉往返六趣。變易不爾。但約因愛生死。愛滅即生於上地終不更退生於下地。何者三界結盡不生分段。亦不退細受粗。類如那含于欲身修得初禪初禪死即生二禪。終不生欲界更退初禪。界內聖人尚爾。何況界外而更生分段及受粗變易。若變易眾生有此癡愛凈名大悲即癡愛疾生。是答疾生之久近也。若果報土無明未盡是癡染依正是愛。是二中間有自體生死十二因緣因果疾生。故勝鬘云。無明住地其力最大。佛菩提智之所能斷。若有餘癡愛疾滅

【現代漢語翻譯】現代漢語譯本二、回答第二個問題，關於疾病的產生。接下來回答第三個問題，關於疾病的滅除。現在先回答第二個問題，關於疾病產生的時間長短。

『從癡有愛則我病生者』，疾病產生的時間長短都由眾生的十二因緣所決定。維摩詰（Vimalakirti）的方便示現之疾與眾生的疾病時間長短相同。之所以說根據因緣來回答，是因為《涅槃經》（Nirvana Sutra）中說，生死的根本有兩種：無明（ignorance）和愛（craving）。在這兩者之間，就有生老病死。無明是過去的愚癡和愛，是現在的愚癡。因為兩世相互避開，所以設立兩個名稱。無明滋潤行，使有現在的識等五果。現在的愛和取滋潤有，則有未來的生死。所以有十二因緣的輪轉。三界二十五有經歷生和死，就有因疾和果疾。維摩詰因為眾生有愚癡和愛而生起法身大悲，所以方便示現疾病產生。眾生的愚癡和愛產生由來已久，方便示現之疾也是如此。回答疾病時間長短的真正含義就在這裡。再者，維摩詰因為眾生的疾病，不僅僅是同居土的眾生。因為有為法的愚癡和愛，疾病產生，方便示現之病也隨之產生。有餘依涅槃（nirvana with remainder）也是如此。為什麼呢？同居土的愚癡和愛盡了，有餘依涅槃的愚癡和愛就產生了。因為迷惑于中道而染著涅槃，所以這是愚癡和愛的產生。在這兩者之間，就有十二因緣的因疾和果疾。但這只是變易生死的因緣與分段生死的因緣不同。分段生死升沉往返於六道。變易生死則不是這樣。只是根據愛和生死。愛滅了就生於上地，終究不會退回到下地。為什麼呢？三界的煩惱結盡了，就不會產生分段生死，也不會退步，以細的受粗的。類似於阿那含（Anagamin）在欲界身修得初禪，初禪死後就生於二禪，終究不會生於欲界，更不會退回到初禪。界內的聖人尚且如此，何況界外，更不會產生分段生死以及感受粗的變易生死。如果變易生死的眾生有這種愚癡和愛，維摩詰的大悲就是愚癡和愛之疾的產生。這是回答疾病產生的時間長短。

如果是果報土，無明沒有斷盡，這是愚癡染污的依報和正報，愛是這二者之間的聯繫。在這兩者之間，有自體生死和十二因緣的因果疾病產生。所以勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）中說，無明住地（avidyā-bhūmi）的力量最大，只有佛的菩提智慧才能斷除。如果有餘依涅槃的愚癡和愛，疾病就會滅除。

【English Translation】 English version II. Answering the second question, concerning the arising of illness. Next, answering the third question, concerning the cessation of illness. Now, first answering the second question, concerning the duration of the illness's arising.

'From ignorance and craving, my illness arises.' The duration of the illness's arising is determined by the twelve links of dependent origination of sentient beings. Vimalakirti's (Vimalakirti) expedient illness is the same in duration as that of sentient beings. The reason for saying that the answer is based on dependent origination is that the Nirvana Sutra (Nirvana Sutra) states that there are two roots of birth and death: ignorance (ignorance) and craving (craving). Between these two, there are birth, old age, sickness, and death. Ignorance is past ignorance and craving, which is present ignorance. Because the two lifetimes avoid each other, two names are established. Ignorance moistens action, causing the five fruits such as present consciousness to exist. Present craving and grasping moisten existence, then there will be future birth and death. Therefore, there is the turning of the twelve links of dependent origination. The twenty-five existences of the three realms experience birth and death, then there are causal illness and resultant illness. Vimalakirti, because sentient beings have ignorance and craving, gives rise to the Dharma body's great compassion, so the expedient illness arises. The arising of sentient beings' ignorance and craving has been long-standing, and so is the expedient illness. The true meaning of answering the duration of the illness lies here. Furthermore, Vimalakirti's illness is not only the same as that of sentient beings in the Land of Co-residence. Because of the ignorance and craving of conditioned dharmas, illness arises, and the expedient illness also arises accordingly. Nirvana with remainder (nirvana with remainder) is also like this. Why? When the ignorance and craving of the Land of Co-residence are exhausted, the ignorance and craving of Nirvana with remainder arise. Because of being deluded about the Middle Way and being attached to Nirvana, this is the arising of ignorance and craving. Between these two, there are the causal illness and resultant illness of the twelve links of dependent origination. But this is only the difference between the conditions of transformational birth and the conditions of sectional birth. Sectional birth rises and falls, returning to and from the six realms. Transformational birth is not like this. It is only based on craving and birth and death. When craving ceases, one is born in a higher realm, and will never regress to be born in a lower realm. Why? When the bonds of the three realms are exhausted, sectional birth will not arise, nor will one regress, experiencing the coarse after the subtle. It is similar to an Anagamin (Anagamin) who, in the body of the desire realm, cultivates and attains the first dhyana. When he dies in the first dhyana, he is born in the second dhyana, and will never be born in the desire realm again, nor will he regress to the first dhyana. Even the sages within the realm are like this, how much more so those outside the realm, who will not experience sectional birth or coarse transformational birth. If sentient beings of transformational birth have this ignorance and craving, Vimalakirti's great compassion is the arising of the illness of ignorance and craving. This is the answer to the duration of the illness's arising.

If it is a land of karmic retribution, and ignorance has not been exhausted, this is the defiled support and principal retribution of ignorance, and craving is the connection between these two. Between these two, there are self-nature birth and death and the causal and resultant illnesses of the twelve links of dependent origination. Therefore, the Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī Siṃhanāda Sūtra) states that the ground of ignorance (avidyā-bhūmi) has the greatest power, and only the Bodhi wisdom of the Buddha can sever it. If there is ignorance and craving in Nirvana with remainder, the illness will cease.

即果報癡愛疾生。凈名法身大悲即同其生。此亦答疾生之久近也。寂光極地無實癡愛疾。故無權疾生之久近。問若約眾生明凈名疾生久近者。癡愛無始非久非近。何得以此答文殊問。答眾生癡愛無始非久非近。凈名無緣大悲亦爾。論久近者約事有也。何者果地大悲窮源無疾。隨眾生疾同體。大悲因是而生名生久近。文云從無住本立一切法。無始無明起恒沙無知界外四倒界內四倒。凈名窮緣起之源亦爾。若依理者果報疾生為久。有餘同居疾生漸近。依事則同居為久。有餘果報漸近。如斷同居癡愛方有有餘癡愛生也。

若一切眾生至我病滅次答第三問疾滅。若用四教三觀斷三土眾生癡愛。實疾滅則凈名權疾亦滅。故言則我病滅。何者若同居土起因果疾。凈名同彼為說四教令修三觀。若彼眾生疾滅凈名權疾隨彼而滅。若有餘土眾生有因果疾。凈名權疾為說別圓令修假中。若彼眾生疾滅凈名權疾隨彼而滅。若果報土眾生有因果疾。即凈名權疾但為說圓令修中觀。若彼眾生分分四十一品滅凈名亦然。寂光極地智斷圓極則無滅也。略答第三問竟。若諸師不許約界外二土明權實者。彼之二土應無無明。若彼有實凈名何得無權。問三土眾生癡愛無盡凈名權疾何當盡也。答通論權疾眾生不盡疾亦不盡。今且據一期有緣三土所化。有

【現代漢語翻譯】現代漢語譯本：即果報（指由前世行為導致的今生結果）的癡愛之病產生。維摩詰（Vimalakirti）的法身（Dharmakaya）大悲（Mahakaruna），即與其眾生同生。這也回答了疾病產生時間長短的問題。寂光（Sukhavati）凈土的極地沒有真實的癡愛之病，因此沒有權宜示現疾病產生時間長短的問題。問：如果從眾生的角度說明維摩詰疾病產生時間的長短，癡愛無始無終，既非長久也非短暫，怎麼能用這個來回答文殊（Manjusri）的提問呢？答：眾生的癡愛無始無終，既非長久也非短暫，維摩詰的無緣大悲（unconditioned great compassion）也是如此。討論長短是就事相上來說的。什麼是果地（Buddhahood）的大悲？它窮盡根源，沒有疾病。隨著眾生的疾病而同體，大悲因此而生，所以說有產生時間長短的問題。經文說：『從無住本立一切法』。無始無明（ignorance）生起，有如恒河沙數般的無知，界外有四倒（four perversions），界內也有四倒。維摩詰窮盡緣起的根源也是如此。如果依據理體來說，果報的疾病產生時間長久，有餘（the remaining）同居（living together）的疾病產生時間漸近。依據事相來說，同居的疾病產生時間長久，有餘果報的疾病產生時間漸近。如同斷除了同居的癡愛，才會有有餘的癡愛產生。如果一切眾生乃至我的疾病消滅，這是回答第三個問題，關於疾病的消滅。如果用四教（four teachings）、三觀（three contemplations）斷除三土（three realms）眾生的癡愛，真實的疾病消滅了，那麼維摩詰權宜示現的疾病也消滅了。所以說『則我病滅』。為什麼呢？如果同居土（realm of co-residence）生起因果的疾病，維摩詰就和他們一樣，為他們宣說四教，讓他們修習三觀。如果那些眾生的疾病消滅了，維摩詰權宜示現的疾病也隨著他們而消滅。如果有餘土（the remaining realm）的眾生有因果的疾病，維摩詰權宜示現的疾病就為他們宣說別教（separate teaching）和圓教（perfect teaching），讓他們修習假觀（provisional contemplation）和中觀（middle way contemplation）。如果那些眾生的疾病消滅了，維摩詰權宜示現的疾病也隨著他們而消滅。如果果報土（realm of retribution）的眾生有因果的疾病，那麼維摩詰權宜示現的疾病就只為他們宣說圓教，讓他們修習中觀。如果那些眾生分分斷除四十一品（forty-one levels）的無明，維摩詰也是這樣。寂光凈土（Pure Land of Stillness and Light）的智慧和斷德圓滿到了極點，就沒有消滅了。簡略地回答了第三個問題。如果各位法師不允許從界外二土（two lands beyond the realms）來說明權宜示現和真實，那麼那兩個凈土應該沒有無明。如果那裡有真實的疾病，維摩詰怎麼能沒有權宜示現呢？問：三土眾生的癡愛沒有窮盡，維摩詰權宜示現的疾病什麼時候才能窮盡呢？答：總的來說，權宜示現的疾病，眾生沒有窮盡，疾病也不會窮盡。現在且根據一期（one period）的因緣，三土所教化的眾生，有的

【English Translation】 English version: That is, the illness of attachment and love arises from the retribution (referring to the results of past actions in this life). Vimalakirti's (Dharmakaya) of great compassion (Mahakaruna) is born together with those beings. This also answers the question of how long the illness has been present. The ultimate state of Sukhavati (Pure Land of Stillness and Light) has no real illness of attachment and love, so there is no question of how long the expediently manifested illness has been present. Question: If we explain the length of time Vimalakirti's illness has been present from the perspective of sentient beings, attachment and love are without beginning or end, neither long nor short. How can this be used to answer Manjusri's question? Answer: The attachment and love of sentient beings are without beginning or end, neither long nor short, and so is Vimalakirti's unconditioned great compassion. Discussing length is in terms of phenomena. What is the great compassion of the state of Buddhahood? It exhausts the source and has no illness. Being of one body with the illnesses of sentient beings, great compassion arises from this, so there is the question of how long it has been present. The sutra says, 'From the basis of non-abiding, all dharmas are established.' Beginningless ignorance arises, with ignorance as numerous as the sands of the Ganges, with four perversions outside the realms and four perversions within the realms. Vimalakirti's exhaustion of the source of dependent origination is also like this. If based on principle, the illness of retribution has been present for a long time, and the illness of the remaining co-residence has been present for a shorter time. Based on phenomena, the illness of co-residence has been present for a long time, and the illness of the remaining retribution has been present for a shorter time. It is like only after the attachment and love of co-residence are cut off, will there be the arising of the remaining attachment and love. If all sentient beings, even my illness, are extinguished, this answers the third question, about the extinction of the illness. If the four teachings and three contemplations are used to cut off the attachment and love of sentient beings in the three realms, and the real illness is extinguished, then Vimalakirti's expediently manifested illness is also extinguished. Therefore, it is said, 'Then my illness is extinguished.' Why? If the illness of cause and effect arises in the realm of co-residence, Vimalakirti is the same as them, expounding the four teachings for them and having them cultivate the three contemplations. If the illnesses of those sentient beings are extinguished, Vimalakirti's expediently manifested illness is extinguished along with them. If the sentient beings in the remaining realm have the illness of cause and effect, Vimalakirti's expediently manifested illness expounds the separate teaching and the perfect teaching for them, having them cultivate provisional contemplation and middle way contemplation. If the illnesses of those sentient beings are extinguished, Vimalakirti's expediently manifested illness is extinguished along with them. If the sentient beings in the realm of retribution have the illness of cause and effect, then Vimalakirti's expediently manifested illness only expounds the perfect teaching for them, having them cultivate middle way contemplation. If those sentient beings gradually cut off the forty-one levels of ignorance, Vimalakirti is also like this. The wisdom and virtue of severance in the Pure Land of Stillness and Light are perfected to the extreme, so there is no extinction. This is a brief answer to the third question. If the Dharma masters do not allow explaining expediency and reality from the two lands beyond the realms, then those two pure lands should have no ignorance. If there is real illness there, how can Vimalakirti have no expedient manifestation? Question: The attachment and love of sentient beings in the three realms are not exhausted, when will Vimalakirti's expediently manifested illness be exhausted? Answer: Generally speaking, the expediently manifested illness, if sentient beings are not exhausted, the illness will not be exhausted. Now, based on the conditions of one period, some of the sentient beings taught in the three realms

化緣疾滅權疾亦滅。

所以至無復病二釋前兩答有二意。前言為眾生故入生死。有生死即有三種疾生。此釋答有權疾生之久近。次言若眾生得離病者。則菩薩無復病。即是釋后答權疾得滅之由。

譬如下三譬顯文為二。一開譬二合譬。開為二。一開有病譬二開病癒譬。初以父母為譬者。菩薩從二智生大悲住一子地。即是眾生之父母。一切眾生同有性理故云唯有一子。若三土眾生有癡愛實疾。法身二智大悲即應生三土。故有權疾。二開病癒可解。

菩薩至亦愈次合譬文亦二。前合有權疾譬。次合權疾愈譬如文。

又言至悲起二卻答第一問。上已辨權疾之生滅。今次答起權疾之因由由於大悲。即不可思議解脫無緣慈悲善根力故能現身有疾利益三土。此無心於物。大經云。即於五指出五師子。如來實不作念而像見師子。當知皆是慈善根力。今凈名大悲熏心現三土疾亦復如是。眾生緣法緣即不能爾。今凈名無緣大悲故能三土現身有疾說四教三觀。如置毒于乳乃至醍醐亦能殺人。菩薩大悲亦復如是。隨所現身同事利益功不唐捐。故大經云慈即如來慈即解脫。此之慈悲即具一切佛法。如磁石吸鐵。悲亦慈問為。石異於吸吸異於石。答若石異於吸石則無吸。若吸異於石吸在石外。今不爾不一不異即是石吸。

【現代漢語翻譯】現代漢語譯本：化緣所生的疾病和爲了方便教化眾生而示現的疾病都會消滅。

之所以說達到沒有疾病的狀態，是爲了對前面兩個回答進行進一步解釋，其中包含兩層含義。前面說爲了眾生的緣故進入生死輪迴，有生死輪迴就會有三種疾病產生。這是解釋回答中權宜示現的疾病產生的原因和時間長短。後面說如果眾生能夠脫離疾病，那麼菩薩也就不會再有疾病，這是解釋後面回答中權宜示現的疾病得以消滅的原因。

譬如以下三個比喻，顯明經文的含義，分為兩個部分：一是展開比喻，二是合攏比喻。展開比喻又分為兩個部分：一是展開有疾病的比喻，二是展開疾病痊癒的比喻。最初用父母做比喻，菩薩從兩種智慧產生大悲心，安住于獨子的地位，就是眾生的父母。一切眾生都有相同的佛性，所以說只有唯一的兒子。如果三界眾生有癡愛等實際的疾病，法身、兩種智慧和大悲心就應該應現在三界，所以會有權宜示現的疾病。第二個展開疾病痊癒的比喻容易理解。

菩薩乃至痊癒，接下來是合攏比喻的經文，也分為兩個部分：前面是合攏有權宜示現疾病的比喻，後面是合攏權宜示現疾病痊癒的比喻，就像經文所說的那樣。

又說乃至悲心生起，這是回答第一個問題。上面已經辨析了權宜示現疾病的產生和消滅，現在接著回答產生權宜示現疾病的原因，是由於大悲心。也就是不可思議的解脫，無緣的慈悲和善根的力量，所以能夠示現身體有疾病，利益三界眾生。這是無心於外物。《大般涅槃經》中說，就在五根手指中示現出五隻獅子，如來實際上沒有作這樣的念頭，但是大象卻看見了獅子，應當知道這都是慈善根的力量。現在維摩詰因為大悲心充滿內心，在三界示現疾病也是這樣。眾生緣和法緣就不能這樣。現在維摩詰因為無緣的大悲心，所以能夠在三界示現身體有疾病，宣說四教和三觀。如同在牛奶中放入毒藥，乃至提煉成醍醐也能殺人。菩薩的大悲心也是這樣，隨著所示現的身形，以同事利益眾生，功德不會白費。所以《大般涅槃經》說，慈就是如來，慈就是解脫。這種慈悲就具備一切佛法，如同磁石吸引鐵。悲心也像慈心一樣發問，石頭和吸引力是不同的，吸引力和石頭也是不同的。回答說，如果石頭和吸引力是不同的，那麼石頭就沒有吸引力；如果吸引力和石頭是不同的，那麼吸引力就在石頭之外。現在不是這樣，不一不異，這就是石頭和吸引力。

【English Translation】 English version: The illness arising from seeking alms and the illness manifested for the sake of expedient teaching will both be extinguished.

The reason for saying 'reaching a state of no illness' is to further explain the previous two answers, which contain two meanings. The previous statement that 'entering birth and death for the sake of sentient beings' implies that with birth and death, three kinds of illnesses arise. This explains the cause and duration of the expediently manifested illness in the answer. The later statement that 'if sentient beings can be liberated from illness, then the Bodhisattva will no longer have illness' explains the reason for the extinction of the expediently manifested illness in the later answer.

The following three metaphors illustrate the meaning of the sutra text, divided into two parts: first, expanding the metaphor; second, closing the metaphor. Expanding the metaphor is further divided into two parts: first, expanding the metaphor of having illness; second, expanding the metaphor of the illness being cured. Initially, using parents as a metaphor, the Bodhisattva arises from the two wisdoms, dwells in the position of the only child, and is thus the parent of sentient beings. All sentient beings share the same Buddha-nature, so it is said that there is only one child. If beings in the three realms have actual illnesses such as ignorance and attachment, the Dharma body, the two wisdoms, and great compassion should manifest in the three realms, hence the expediently manifested illness. The second expansion of the metaphor of the illness being cured is easy to understand.

The Bodhisattva, up to the point of being cured, is followed by the sutra text closing the metaphor, also divided into two parts: the first part closes the metaphor of having an expediently manifested illness, and the second part closes the metaphor of the expediently manifested illness being cured, just as the sutra text says.

It is also said, 'and thus compassion arises,' which answers the first question. The arising and extinction of the expediently manifested illness have already been discussed above. Now, we continue to answer the cause of the arising of the expediently manifested illness, which is due to great compassion. That is, the inconceivable liberation, the causeless compassion, and the power of good roots enable the manifestation of illness in the body, benefiting the beings of the three realms. This is without attachment to external things. The Mahāparinirvāṇa Sūtra says that five lions are manifested from the five fingers. The Tathāgata does not actually have such a thought, but the elephant sees the lions. It should be known that this is all due to the power of charitable roots. Now, Vimalakirti (凈名) manifests illness in the three realms because his heart is filled with great compassion, and it is the same. Sentient being-conditioned and Dharma-conditioned causes cannot do this. Now, Vimalakirti (凈名) is able to manifest illness in the body in the three realms and expound the Four Teachings and Three Contemplations because of his causeless great compassion. It is like putting poison in milk, and even if it is refined into ghee, it can still kill people. The great compassion of the Bodhisattva is also like this, benefiting sentient beings through acting in concert with them in whatever form is manifested, and the merit is not in vain. Therefore, the Mahāparinirvāṇa Sūtra says that compassion is the Tathāgata, and compassion is liberation. This compassion possesses all the Buddha-dharmas, like a magnet attracting iron. Compassion is also like asking about compassion, the stone is different from the attraction, and the attraction is different from the stone. The answer is that if the stone is different from the attraction, then the stone has no attraction; if the attraction is different from the stone, then the attraction is outside the stone. It is not like this now, neither one nor different, this is the stone and the attraction.

無緣慈悲即是法身法身即是無緣大悲。寂然清凈無念而吸。如鏡本無像隨眾緣對鏡則現像。眾生本性清凈無有癡愛。菩薩法身本來無疾。以三土眾生癡愛疾起菩薩大悲即有三土權疾。故去從癡有愛則我病生。

文殊下二問室空無侍者文為二。一問二答一問者文殊入見室空。即知有表時眾未悟。欲顯佛國之義故次問也。此是問依報之國為正報所棲。為令時眾知大士法身所棲究竟凈土。無有依報眷屬。若應於物則有依報眷屬。故次問此室何以空無侍者。此問正起發佛國扶成上來佛國品也。

維摩下二凈名答文為二一前答室空次答無侍者就答室空有七番往復。初言諸佛國土亦復皆空者。大士善巧多端表發非一。從來此室位置安施侍人陪列此為表欲說方便諸教緣集未除未得顯于清凈土也。今欲顯真凈土無有分段變易依正患累。引入畢竟本性空理常寂本國。故屏諸所有表舍方便明有之教。今欲闡揚畢竟凈土真空寂光。故答言諸佛國土亦復皆空。空何但表性凈常寂空無所有。一切諸國悉亦是空。若諸土不空寂光不遍。既遍一切則三土皆空。問別有寂光土耶。答不然。只分段變易即常寂光。如螺髻所見即穢是凈。更不別求。故云譬如諸天共寶器食飯色有異。言諸天者表三土也。皆有依正。正報即身依即住處所有凈妙五欲

【現代漢語翻譯】現代漢語譯本：無緣慈悲（沒有特定對象的慈悲）即是法身（佛的真身），法身即是無緣大悲（沒有特定對象的偉大慈悲）。寂靜清凈，沒有念頭而吸納。如同鏡子原本沒有影像，隨著各種因緣對著鏡子，影像就顯現出來。眾生的本性清凈，沒有愚癡和愛慾。菩薩的法身本來沒有疾病。因為三界眾生的愚癡和愛慾產生疾病，菩薩的大悲心就有了三界的權宜之疾。所以去除愚癡，有愛慾，我的病就產生了。

文殊菩薩接下來的兩段經文，第一段是問維摩詰的房間空無侍者，分為兩部分。第一部分是提問，第二部分是回答。提問部分是文殊菩薩進入房間，看到空無一人，就知道其中有深意，但當時大眾沒有領悟。爲了彰顯佛國的真義，所以接著提問。這是詢問作為依報的國土，是否為正報所居住。爲了讓當時的大眾明白大士的法身所居住的是究竟的凈土，沒有依報和眷屬。如果應和于外物，就會有依報和眷屬。所以接著問：『這個房間為什麼空無侍者？』這個提問正是爲了發起佛國，扶助和成就前面的佛國品。

維摩詰接下來的兩段經文是回答，分為兩部分，第一部分是回答房間空曠，第二部分是回答沒有侍者。在回答房間空曠的部分，有七番往復。首先說『諸佛的國土也都是空』，大士善於運用各種巧妙的方法來表達真理，並非只有一種。從前這個房間佈置安放，侍者陪同排列，這是爲了表明想要宣說方便的各種教義，因緣聚集還沒有消除，還沒有能夠顯現清凈的國土。現在想要顯現真正的凈土，沒有分段變易的依報和正報的患累，引入畢竟的本性空理，常寂的本國。所以屏退所有，表明捨棄方便，闡明實有的教義。現在想要闡揚畢竟的凈土，真空寂光，所以回答說諸佛的國土也都是空。空不僅僅是表明自性清凈，常寂空無所有，一切諸國全部都是空。如果各個國土不空，寂光就不能遍佈。既然遍佈一切，那麼三界都是空。問：『另外有寂光土嗎？』答：『不是的。』只是分段變易就是常寂光。如同螺髻梵王所見，污穢就是清凈，更不需要另外尋求。所以說，譬如諸天共同用寶器吃飯，飯的顏色各有不同。』說諸天，是表明三界。都有依報和正報。正報就是身體，依報就是住所和所有清凈美妙的五欲。

【English Translation】 English version: Unconditioned compassion (compassion without a specific object) is the Dharmakaya (the Buddha's true body), and the Dharmakaya is unconditioned great compassion (great compassion without a specific object). It is silent and pure, absorbing without thought. Like a mirror that originally has no image, the image appears when facing the mirror with various conditions. The nature of sentient beings is pure, without ignorance and desire. The Dharmakaya of a Bodhisattva is originally without disease. Because of the ignorance and desire of sentient beings in the three realms, disease arises, and the Bodhisattva's great compassion then has the expedient disease of the three realms. Therefore, if ignorance is removed, and there is desire, my disease arises.

The following two paragraphs from Manjushri, the first asks about Vimalakirti's room being empty of attendants, divided into two parts. The first part is the question, and the second part is the answer. The question part is that Manjushri enters the room and sees that it is empty, knowing that there is a deep meaning in it, but the assembly did not understand at that time. In order to highlight the true meaning of the Buddha-land, he then asks. This is asking whether the land as the dependent reward (依報) is where the principal reward (正報) resides. In order to let the assembly understand that the Dharmakaya of the Great Bodhisattva resides in the ultimate pure land, without dependent rewards and retinues. If it corresponds to external things, there will be dependent rewards and retinues. So he then asks: 'Why is this room empty of attendants?' This question is precisely to initiate the Buddha-land, to support and accomplish the preceding Buddha-land chapter.

The following two paragraphs from Vimalakirti are the answer, divided into two parts, the first part is answering about the emptiness of the room, and the second part is answering about the absence of attendants. In the part answering about the emptiness of the room, there are seven back-and-forths. First, it says 'The Buddha-lands of all Buddhas are also empty', the Great Bodhisattva is good at using various skillful methods to express the truth, not just one. In the past, this room was arranged and placed, with attendants accompanying and arranged, this is to show the intention to expound the various teachings of expediency, the conditions have not yet been eliminated, and it has not yet been able to manifest the pure land. Now wanting to manifest the true pure land, without the suffering of segmented transformation of dependent and principal rewards, introducing the ultimate nature of emptiness, the constant and silent original land. Therefore, dismissing all, indicating the abandonment of expediency, clarifying the existing teachings. Now wanting to expound the ultimate pure land, the true emptiness and silent light, so he answers that the Buddha-lands of all Buddhas are also empty. Emptiness not only indicates self-nature purity, constant silence and emptiness, all countries are all empty. If the various countries are not empty, the silent light cannot pervade. Since it pervades everything, then the three realms are all empty. Question: 'Is there another silent light land?' Answer: 'No.' Only segmented transformation is constant silent light. Like what the Suku-mati (螺髻梵王) saw, defilement is purity, and there is no need to seek it separately. Therefore, it is said, 'For example, the gods eat rice together with treasure vessels, and the color of the rice is different.' Saying 'gods' is to indicate the three realms. All have dependent and principal rewards. The principal reward is the body, and the dependent reward is the dwelling place and all pure and wonderful five desires.

等也。言皆空者表常寂光。無此依報封強之別。亦無正報種類之殊。同入究竟真空之理。如此室空無物無侍。從來對諸方便賓客須安眾具。今賓皆成畢竟空機。假令未入必入。不久已得香飯如聞毒鼓。至聞法華一切皆入是故空室正表於此。

又問至以空空次問答。問以何為空者分段變易皆有依正。云何令其同歸一空。又聲聞經明空三昧。衍十八空有空空。未知以何空故空。

答曰以空空者若約境智通明法空。如大經明。空空故空。亦以菩薩修空故空。如鹽性咸令異物咸。故言以空空。今言若迷教意只逐其語。云空空者空則無窮不免戲論。藏通所明只是界內空空。今中道正觀能空生死亦空涅槃。故言空空。若空生死即同居空。若空涅槃即變易空。故言以空空。何者界內塊然猶尚是空。況界外果報細妙而非空也。以此而推空室表于諸佛國空。正表諸土是寂光也。

又問至故空第三番問答。所以更進問空何用空者。若法本來自空何待修故空。若以修空故空則本性不空。又若觀分段從假入空空即真諦。何須更空。若須更空當知是有故問空何用空。

答曰以無分別空故空若就本性空理是一。但稟方便二乘菩薩分別取空未會真空。若舍智障分別二諦即會中道真空之理。故云以無分別空故空。複次若分別俗

有實空破俗入真。則生死涅槃是二名為分別。止得但空不得不可得空。若體非俗非真則無生死涅槃之異。豈有智障之可舍也。無生死即是但空。無涅槃即是不可得空。是名以空故空。若會無分別空則無界內外之可分別。即常寂光真極凈土。

又問至亦空第四番問答。文殊問意此是密難。若分別非空無分別是空者。何得言空。若言是空豈非分別。若以二乘方便菩薩分別取空皆非空者。今何得舍分別空而取無分別空。若有取捨無分別還成分別。既成分別則非空也。若是空者不應分別。故問言空可分別耶。凈名答言分別亦空。此之空理本性自空妄生分別。只此分別未曾是有。雖複種種憶想分別。分別即空。何者若性自空。修空見空。若所觀分別之境即空。無分別者能觀亦然。若能觀分別之智不即是空無分別者。所觀可然。以所觀分別之境空即是無分別故。今能觀亦然。諸方便教事理不融。分別可障無分別理。圓教不爾一切分別即無分別。無分別即分別。分別即空。所以上文云能善分別諸法相於第一義而不動。雖復分別未嘗離空。故言分別亦空。複次三土皆是分別妄想故有。若皆即是中道法性一如無二。此分別即空即無分別之寂光也。

又問至中求第五番問答。問空當於何求者。明此無分別空理微妙懸絕行人慾求

【現代漢語翻譯】現代漢語譯本有實體之空打破世俗而入真理，那麼生死（Samsara，輪迴）和涅槃（Nirvana，解脫）這兩個名稱就是分別。只能得到『但空』，而不能得到『不可得空』。如果本體既非世俗也非真理，那麼就沒有生死和涅槃的差異，哪裡還有智慧的障礙可以捨棄呢？沒有生死就是『但空』，沒有涅槃就是『不可得空』，這叫做以空來空除空。如果領會了無分別之空，那麼就沒有界內和界外的分別，那就是常寂光（Eternal Stillness Light，永恒寂靜之光）的真極凈土（Pure Land，清凈國土）。又問到『亦空』的第四番問答。文殊（Manjusri，文殊菩薩）的問意是這是秘密的詰難。如果分別『非空』，無分別是『空』，那麼怎麼能說『空』呢？如果說是『空』，難道不是分別嗎？如果以二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）的方便，菩薩（Bodhisattva，菩薩）分別取空，都不是空，那麼現在怎麼能捨棄分別空而取無分別空呢？如果有所取捨，無分別還是會變成分別。既然成了分別，那就不是空了。如果是空，就不應該分別。所以問『空可以分別嗎？』維摩詰（Vimalakirti，維摩詰居士）回答說『分別亦空』。這個空的道理，本性自空，妄生分別。只是這個分別，未曾是有。雖然種種憶想分別，分別即是空。為什麼呢？如果自性是空，修空見空，如果所觀的分別是空，那麼能觀也是如此。如果能觀的分別之智不即是空無分別，那麼所觀的或許可以。因為所觀的分別是空，就是無分別。現在能觀也是這樣。各種方便教義事理不融合，分別可以障礙無分別的道理。圓教（Perfect Teaching，圓滿的教法）不是這樣，一切分別就是無分別，無分別就是分別，分別就是空。所以上文說，能善於分別諸法相，對於第一義而不動。雖然分別，未曾離開空，所以說分別亦空。再次，三土（Three Pure Lands，三凈土）都是分別妄想所致。如果都是中道法性，一如無二，這個分別就是空，就是無分別的寂光。又問到『中求』的第五番問答。問『空應當在哪裡求？』說明這個無分別的空理微妙懸絕，修行人想要尋求

【English Translation】 English version Having the reality of emptiness breaks through the mundane and enters into truth. Then, 'birth and death' (Samsara) and 'Nirvana' are two names that are distinctions. One can only attain 'mere emptiness' (buta sunyata) and not 'unattainable emptiness' (apraptavyah sunyata). If the essence is neither mundane nor truth, then there is no difference between birth and death and Nirvana. How can there be any intellectual obscurations to abandon? No birth and death is 'mere emptiness'; no Nirvana is 'unattainable emptiness.' This is called using emptiness to empty emptiness. If one understands the emptiness of non-discrimination, then there is no distinction between within and without boundaries, which is the True and Utmost Pure Land (Sukhavati) of Eternal Stillness Light (Prabhāsvara). Furthermore, there is the fourth question and answer regarding 'also emptiness.' Manjusri's intention is a subtle challenge. If distinguishing 'non-emptiness' and non-distinction is 'emptiness,' then how can one say 'emptiness'? If one says it is 'emptiness,' isn't that a distinction? If, through the expedient means of the Two Vehicles (Sravakayana and Pratyekabuddhayana), Bodhisattvas distinguish and grasp emptiness, it is not emptiness. Then how can one abandon discriminating emptiness and grasp non-discriminating emptiness? If there is grasping and abandoning, non-discrimination will still become discrimination. Since it becomes discrimination, then it is not emptiness. If it is emptiness, one should not discriminate. Therefore, the question is, 'Can emptiness be discriminated?' Vimalakirti answers, 'Discrimination is also emptiness.' This principle of emptiness is inherently empty in nature, and distinctions arise from delusion. This distinction has never truly existed. Although there are various recollections and distinctions, distinction is emptiness. Why? If the nature is inherently empty, cultivating emptiness sees emptiness. If the object of observation, which is distinction, is empty, then the observer is also the same. If the wisdom of the observer's distinction is not immediately emptiness and non-discrimination, then the observed may be so. Because the object of observation, which is distinction, is empty, it is non-discrimination. Now, the observer is also the same. Various expedient teachings do not integrate principle and phenomena. Discrimination can obstruct the principle of non-discrimination. The Perfect Teaching (pari-purna-desana) is not like this; all discrimination is non-discrimination, non-discrimination is discrimination, and discrimination is emptiness. Therefore, the previous text says that one can skillfully distinguish the characteristics of all dharmas (phenomena) without being moved from the First Principle (paramartha). Although there is distinction, it never departs from emptiness, so it is said that discrimination is also emptiness. Furthermore, the Three Pure Lands (tri-kaya) all arise from discriminating thoughts. If all are the Middle Way (madhyama-pratipada) and Dharma-nature (dharmata), unified and without duality, then this distinction is emptiness, which is the non-discriminating Eternal Stillness Light. Furthermore, there is the fifth question and answer regarding 'seeking in the middle.' The question is, 'Where should emptiness be sought?' This explains that the principle of non-discriminating emptiness is subtle and transcendent, and practitioners wish to seek it.

當於何求。凈名即答當於六十二見中求。譬如有人迷南為北。不可離北終須還就所迷北處而求南也。悟時還是所迷北處。而見於南。今眾生未悟即菩提為煩惱。故有六十二見之煩惱。若悟即煩惱為菩提。六十二見所計煩惱之處即是菩提真空常寂之凈土也。今明六十二見雖復眾多原其根本不出二見。從二出四歷三世陰即六十二也。故法華云若有若無等依止此諸見具足六十二。凡夫四教即有五種有無四見。一凡夫四見出六十二。如向所說。二三藏四門未悟取著即是四見如大論明。若入毗曇即墮有中。空門昆勒門等皆各墮見。三通教四門若未得真執此四句即是四見。如大論云般若如大火炎四邊不可取。中論觀法品亦有此說。四別教四門如大經云。乳譬佛性四句。若未見佛性執此四句即是四見。五圓教四門若未見性執此四句亦成四見。故思益雲實語是虛語生語見。故大經云自此已前皆名邪見。以此四教歷三世陰及二無我。亦皆各出六十二見。有人言大集有此分別未得討文。所以出此五種六十二見。為成凈名所答。故言當於六十二見中求。若從凡夫六十二見藏通四見中求得但空。即見同居有餘。若從別圓四見等求得見果報土。若於圓教四見等求至離一切見清凈凈禪即見寂光。如迷南謂北從迷處求即得見本。今欲求理只約見中而求

即得無分別空入常寂光。故答言當於六十二見中求。

又問至中求第六番問答。問六十二見當於何求者。此明諸見顛倒本來不實。依何處起而求諸見。凈名即答當於諸佛解脫中求。何者諸佛解脫即是中道自性清凈心。不為煩惱所染。本非縛脫不染而染難可了知。即是眾生迷真性解脫故起六十二見。有縛有脫。此見非余處起。即是迷於真性解脫而起。今欲求此迷情諸見者。當於諸佛真性解脫中求。則知六十二見所起之源也。如欲求冰不得離水。

又問至中求第七番問答。若求六十二見從諸佛真性解脫中求者。諸佛果地三德解脫復從何求。凈名即答眾生心行中求。上文云隨其心凈即佛土凈。今觀眾生心行入本性清凈智。窮眾生心源者即顯諸佛解脫之果。華嚴云破一微塵出大千經卷。故般舟三昧云諸佛從心得解脫。心者清凈名無垢。五道鮮潔不受色。有解此者成大道。故凈名勸于眾生心行中求。如勸求水不得離冰。問求真性解脫亦得實慧及方便不。答眾生心性即是真性癡愛即是實慧。諸行不善即是方便。具如玄義十二因緣三種非道通達不思議三種解脫佛道。若見眾生心凈即佛土凈者。即于眾生心行見佛三種法身解脫不縱不橫。如世伊字。所以至極法身離身無土離土無身。身土理同而名有異。如天帝釋有多種名。

【現代漢語翻譯】現代漢語譯本：即能證得沒有分別的空性，而入于常寂光中。所以回答說應當在六十二見（六十二種錯誤的見解）中尋求。又問到『在中求』的第六番問答。問：六十二見應當在哪裡尋求？這是說明各種見解顛倒本來不真實，依什麼地方生起而尋求各種見解呢？維摩詰（Vimalakirti）就回答說應當在諸佛的解脫中尋求。為什麼呢？諸佛的解脫就是中道自性清凈心，不被煩惱所污染。本來不是束縛也不是解脫，不染而染難以瞭解。這就是眾生迷惑真性解脫，所以生起六十二見，有束縛有解脫。這種見解不是從其他地方生起，就是迷惑于真性解脫而生起。現在想要尋求這種迷惑之情和各種見解，應當在諸佛的真性解脫中尋求，就知道六十二見所生起的根源了。如同想要尋求冰，不能離開水。又問到『在中求』的第七番問答。如果尋求六十二見是從諸佛真性解脫中尋求，那麼諸佛果地的三德解脫又從哪裡尋求呢？維摩詰就回答說在眾生的心行中尋求。上文說，隨著心清凈，佛土就清凈。現在觀察眾生的心行，進入本性清凈智。窮究眾生的心源，就顯現諸佛解脫的果。華嚴經說，打破一微塵，出現大千經卷。所以般舟三昧經說，諸佛從心得解脫。心是清凈的，名為無垢，五道鮮潔不受色。有能理解這個的，就能成就大道。所以維摩詰勸導在眾生的心行中尋求，如同勸導尋求水不能離開冰。問：尋求真性解脫也能得到實慧和方便嗎？答：眾生的心性就是真性，癡愛就是實慧，各種不善的行為就是方便。具體如玄義十二因緣三種非道通達不思議三種解脫佛道。如果見到眾生心凈即佛土凈，那麼就在眾生的心行中見到佛的三種法身解脫，不縱不橫，如世伊字。所以至極法身離身無土，離土無身，身土理同而名有異，如天帝釋有多種名字。

【English Translation】 English version: Then one attains non-discriminating emptiness and enters the Constant Light of Tranquility. Therefore, the answer is that one should seek it within the sixty-two views (sixty-two kinds of erroneous views). The sixth question and answer regarding 'seeking within'. Question: Where should the sixty-two views be sought? This clarifies that the inversions of various views are fundamentally unreal. Where do they arise from that one seeks these views? Vimalakirti (Vimalakirti) answers that they should be sought within the liberation of all Buddhas. Why? The liberation of all Buddhas is the Middle Way, the self-nature of pure mind, unpolluted by afflictions. It is fundamentally neither bondage nor liberation; being defiled without defilement is difficult to understand. This is because sentient beings are deluded about the true nature of liberation, thus giving rise to the sixty-two views, with bondage and liberation. These views do not arise from elsewhere; they arise from delusion about the true nature of liberation. Now, if one wishes to seek this deluded emotion and various views, one should seek them within the true nature of liberation of all Buddhas, and then one will know the source from which the sixty-two views arise. It is like seeking ice, which cannot be separated from water. The seventh question and answer regarding 'seeking within'. If seeking the sixty-two views is done from within the true nature of liberation of all Buddhas, then where should the three virtues of liberation of the Buddhas' fruition ground be sought? Vimalakirti answers that they should be sought within the mind and conduct of sentient beings. The previous text stated that as the mind is purified, the Buddha-land is purified. Now, observing the mind and conduct of sentient beings, one enters the pure wisdom of the original nature. Exhaustively investigating the source of sentient beings' minds reveals the fruit of the Buddhas' liberation. The Avatamsaka Sutra says that breaking open a single dust mote reveals vast sutra scrolls. Therefore, the Pratyutpanna Samadhi Sutra says that all Buddhas attain liberation from the mind. The mind is pure, called immaculate, the five paths are fresh and clean, not receiving color. One who understands this can achieve the Great Way. Therefore, Vimalakirti advises seeking within the mind and conduct of sentient beings, just as advising that seeking water cannot be separated from ice. Question: Can one also obtain true wisdom and skillful means by seeking true nature liberation? Answer: The mind-nature of sentient beings is true nature, attachment and love are true wisdom, and various unwholesome actions are skillful means. Specifically, like the profound meaning of the twelve links of dependent origination, the three non-paths, the inconceivable three liberations, and the Buddha-path. If one sees that the minds of sentient beings are pure, then the Buddha-land is pure, then within the mind and conduct of sentient beings, one sees the three Dharma bodies of the Buddha's liberation, neither vertical nor horizontal, like the character 'I' in the world. Therefore, the ultimate Dharma body is separate from the body and without land, separate from the land and without body. The principle of body and land is the same, but the names are different, like Indra (Indra) having many names.

解脫亦爾。或名毗盧遮那或名常寂光土。故凈名空室表諸佛國空。唯置一床以疾而臥表三德解脫。若見室空即見以疾臥床。若見以疾臥床即見室空。若見眾生心空即見諸佛國空。即心行中求得三解脫。故凈名因答佛國即相仍答諸佛解脫。則還扶成佛說不思議解脫之旨趣。顯佛國之宗致也。助佛揚化正意在此。下室內五品雖多有所明結撮旨歸。終從此出。

又仁所問下二答無侍者。即表性凈永無愛見。故言無侍如世人侍侍于兩邊驅馳使役。種種之侍正表此也。文為二。一正答二釋出。一正答云一切眾魔外道皆吾侍也。此之答意。大士本以魔外為侍今空室無侍。表常寂光無有愛見即無魔外故無侍也。而有侍義者若應三土有愛見眾生。即是魔外。凈名轉用即為佛事利益眾生。即是侍義。若三土愛見眾生即空無所有者是無侍義。而凈名為三土皆有愛見眾生。故現居諸土即有侍也。若同居穢土即有波旬眷屬及屬愛眾生是右面侍。六師九十六種及屬見眾生是左面侍。所以然者凈名同居穢土現種種身於愛不捨。或作魔王調其眷屬以為佛事于見不動。或作外道回邪入正調其眷屬以為佛事。此即用愛見所成眾生為侍。現同居凈土亦然。但無惡魔外。若有餘土見愛者二乘通教菩薩生彼有禪定智慧。禪定是愛性智慧是見性。猶是愛見宿

【現代漢語翻譯】現代漢語譯本：解脫也是如此。有時被稱為毗盧遮那（Vairocana，意為光明遍照）或常寂光土（Eternal Tranquil Light Land）。所以《維摩詰經》中空室象徵諸佛國土的空性。只放置一張床，以生病而臥來象徵法身、般若、解脫三德的解脫。如果見到空室，就見到了生病而臥的床。如果見到生病而臥的床，就見到了空室。如果見到眾生的心是空的，就見到了諸佛國土是空的。在心中修行就能證得三種解脫。所以維摩詰因回答佛國的問題，就順勢回答諸佛解脫的問題，從而扶助和成就佛陀所說的不可思議解脫的宗旨，彰顯佛國的根本要義。幫助佛陀弘揚教化，真正的用意就在這裡。下面室內五品雖然有很多要闡明的，但總結要旨最終都從此而出。

此外，仁者所問的『沒有侍者』，第二部分回答沒有侍者，這象徵自性清凈，永遠沒有愛和見。所以說沒有侍者，就像世俗之人侍奉于兩邊，驅使差役。種種的侍奉，正是象徵這些。文分為兩部分：一是正面回答，二是解釋說明。正面回答說：『一切眾魔外道都是我的侍者。』這個回答的意思是，維摩詰大士本來就以魔和外道為侍者，現在空室沒有侍者，象徵常寂光土沒有愛和見，所以沒有魔和外道，因此沒有侍者。而有侍者的意義是，如果應化於三土，有愛和見的眾生，那就是魔和外道。維摩詰將他們轉用，就成為佛事，利益眾生，這就是侍者的意義。如果三土的愛見眾生都是空無所有的，那就是沒有侍者的意義。而維摩詰認為三土都有愛見眾生，所以示現在各個國土，就是有侍者。如果同居穢土，就有波旬（Pāpīyas，魔王）的眷屬以及屬於愛的眾生，這是右面的侍者。六師（Six heretical teachers）九十六種外道以及屬於見的眾生，這是左面的侍者。之所以這樣，是因為維摩詰在同居穢土示現種種身，對於愛不捨棄，或者作魔王調伏他的眷屬，作為佛事；對於見不動搖，或者作外道，使邪歸正，調伏他的眷屬，作為佛事。這就是用愛見所成的眾生作為侍者。示現同居凈土也是這樣，只是沒有惡魔外道。如果有餘土，有見和愛，二乘（Śrāvakayāna and Pratyekabuddhayāna）通教菩薩生在那裡，有禪定智慧，禪定是愛的性質，智慧是見的性質，仍然是愛見的習氣。

【English Translation】 English version: Liberation is also like this. Sometimes it is called Vairocana (meaning 'light shining everywhere') or the Eternal Tranquil Light Land. Therefore, the empty room in the Vimalakirti Sutra symbolizes the emptiness of all Buddha lands. Only a bed is placed there, with the appearance of being ill and lying down, symbolizing the liberation of the three virtues of Dharmakaya, Prajna, and liberation. If you see the empty room, you see the bed with illness. If you see the bed with illness, you see the empty room. If you see that the minds of sentient beings are empty, you see that the Buddha lands are empty. By practicing in the mind, one can attain the three liberations. Therefore, Vimalakirti, in answering the question about Buddha lands, naturally answers the question about the liberation of all Buddhas, thereby supporting and accomplishing the Buddha's teaching of inconceivable liberation, and revealing the fundamental meaning of the Buddha land. Helping the Buddha to propagate and transform is the true intention here. Although there are many things to be clarified in the five qualities within the room below, the summary of the main points ultimately comes from this.

Furthermore, regarding the question of 'no attendants' asked by the benevolent one, the second part answers that there are no attendants, which symbolizes that the self-nature is pure and forever free from love and views. Therefore, it is said that there are no attendants, just like worldly people serving on both sides, driving and employing servants. All kinds of service precisely symbolize these things. The text is divided into two parts: first, a direct answer, and second, an explanation. The direct answer says: 'All demons and heretics are my attendants.' The meaning of this answer is that Vimalakirti Bodhisattva originally took demons and heretics as attendants. Now, the empty room has no attendants, symbolizing that the Eternal Tranquil Light Land has no love and views, so there are no demons and heretics, and therefore no attendants. The meaning of having attendants is that if there are sentient beings with love and views in the three realms, they are demons and heretics. Vimalakirti transforms them and uses them for Buddhist activities, benefiting sentient beings, which is the meaning of attendants. If the sentient beings with love and views in the three realms are all empty and non-existent, that is the meaning of having no attendants. However, Vimalakirti believes that there are sentient beings with love and views in the three realms, so he manifests in various lands, which means having attendants. If in the Sahā world (the world we live in), there are the retinue of Pāpīyas (the Evil One) and sentient beings belonging to love, these are the attendants on the right side. The Six Heretical Teachers and the ninety-six kinds of heretics, and the sentient beings belonging to views, are the attendants on the left side. The reason for this is that Vimalakirti manifests various bodies in the Sahā world, not abandoning love, sometimes acting as the demon king to subdue his retinue for Buddhist activities, and not wavering in views, sometimes acting as a heretic to convert the misguided to the right path, subduing his retinue for Buddhist activities. This is using sentient beings formed by love and views as attendants. The manifestation in the Pure Land of Coexistence is also like this, except that there are no evil demons and heretics. If in other lands, there are views and love, the Śrāvakayāna and Pratyekabuddhayāna, Bodhisattvas born there have meditation and wisdom. Meditation is the nature of love, and wisdom is the nature of views, which are still the habits of love and views.

業罪垢故不見如來清凈之土。凈名應生同其愛見。調伏教化使為佛事即是侍也。若別圓菩薩雖有福慧未見佛性未斷無明。即是無為愛見所成猶是魔外。其變易土雖無天魔而有樂生死魔以染涅槃即是愛。愛故則有變易果報即是魔也。雖無真諦理外外道而有中道理外外道。大士于愛不捨于見不動而化度之。即以此為侍。若果報土始從初住雖見實諦圓斷法界見思。但未能盡。乃至法雲猶有細微愛見。故為無我輪惑所縛。餘一品死魔在。凈名為此現生其土。調此愛見所成菩薩以為眷屬。即是皆吾侍也。若究竟寂光諸業所感依報永盡。故言空無所有永無愛見所感正報。故言無侍。空室無侍遠表此也。

所以至不動二釋如同居土以愛見魔外為侍者。三土愛見所成眾生亦皆名侍。若愛見即空不捨不動即是無侍。即空而有愛見眾生。凈名不滯不捨不動而調伏之。令具一切佛法。即有侍義。寂光永無愛見。即無魔外故無侍也。

文殊下三文殊問疾相有三番問答。一問疾體相二問疾用三問成疾之法。初問言所疾為何等相即問疾體相。所以問者。既言法身眾患永斷。因於大悲現斯疾者。悲即疾體。有何等相。若有定相則能利益。若無定相豈能有用。凈名答言我病無形不可見。此明法身本來無疾。大悲善根而現此疾。無緣大悲無有

【現代漢語翻譯】現代漢語譯本：因為業和罪的污垢，所以不能看見如來清凈的國土。維摩詰（Vimalakirti）應運而生，與眾生有相同的愛慾和偏見。調伏教化他們，使他們為佛事服務，這就是『侍』的含義。如果是別教或圓教的菩薩，雖然有福德和智慧，但還沒有見到佛性，沒有斷除無明。這就是被無為的愛慾和偏見所束縛，仍然是魔或外道。他們的變易土雖然沒有天魔，但有樂於生死的魔，因為他們執著于染污的涅槃，這就是愛。因為有愛，所以有變易的果報，這就是魔。雖然沒有真諦理之外的外道，但有中道理之外的外道。大士對於愛慾不捨棄，對於偏見不動搖，而化度他們。這就是用他們作為『侍』。如果是果報土，從初住開始，雖然見到真實的道理，圓滿斷除了法界內的見惑和思惑，但未能完全斷盡。乃至法雲地的菩薩，仍然有細微的愛慾和偏見。所以被無我輪的迷惑所束縛，還剩下一品死魔。維摩詰為此而示現在這樣的國土，調伏這些由愛慾和偏見所形成的菩薩，作為他的眷屬。這就是『都是我的侍者』的含義。如果到了究竟的寂光凈土，諸業所感的依報永遠斷盡，所以說『空無所有』，永遠沒有愛慾和偏見所感生的正報，所以說『沒有侍者』。空室沒有侍者，遙遠地表明瞭這個道理。所以，到了不動地，兩種解釋都如同居住在凡聖同居土，以愛慾、偏見、魔和外道作為侍者。三土中由愛慾和偏見所形成的眾生，都可以稱為侍者。如果愛慾和偏見即是空性，不捨棄也不動搖，那就是沒有侍者。即空而有愛慾和偏見的眾生，維摩詰不執著，不捨棄，不動搖，而調伏他們，使他們具足一切佛法，這就是有侍者的含義。寂光凈土永遠沒有愛慾和偏見，也就沒有魔和外道，所以沒有侍者。文殊菩薩下面的三段經文，是文殊菩薩問維摩詰疾病的段落，有三番問答。第一問是問疾病的體相，第二問是問疾病的作用，第三問是問疾病形成的因由。最初的提問是『所患是什麼樣的相？』，這就是問疾病的體相。提問的原因是，既然說（維摩詰）法身的各種疾患已經永遠斷除，因為大悲心才示現這種疾病，那麼大悲心就是疾病的本體，有什麼樣的相狀？如果（疾病）有確定的相狀，就能利益眾生；如果（疾病）沒有確定的相狀，怎麼能有作用？維摩詰回答說：『我的病沒有形狀，不可見。』這說明法身本來沒有疾病，因為大悲善根才示現這種疾病，（這種疾病）與無緣大悲沒有區別。

【English Translation】 English version: Because of the defilements of karma and sins, one cannot see the pure land of the Tathagata (Thus Come One). Vimalakirti (Pure Name) is born in accordance with the love and views of sentient beings. Subduing and teaching them, making them serve the Buddha's work, that is the meaning of 'attendant'. If they are Bodhisattvas of the Separate or Perfect Teachings, although they have blessings and wisdom, they have not yet seen the Buddha-nature and have not cut off ignorance. That is, they are bound by the inaction of love and views, and are still demons or outsiders. Although their Land of Transformation does not have heavenly demons, it has demons who delight in birth and death, because they are attached to the defiled Nirvana, which is love. Because of love, there is the retribution of transformation, which is the demon. Although there are no externalists outside the truth, there are externalists outside the middle path. The great Bodhisattva does not abandon love, does not move from views, but transforms them. That is, he uses them as 'attendants'. If it is the Land of Retribution, starting from the initial dwelling stage, although they see the true principle and completely cut off the delusions of views and thoughts within the Dharma realm, they have not been able to completely cut them off. Even up to the Dharma Cloud stage, there are still subtle love and views. Therefore, they are bound by the delusion of the non-self wheel, and there is still one type of death demon remaining. Vimalakirti appears in such a land for this reason, subduing these Bodhisattvas formed by love and views, and making them his retinue. That is, 'they are all my attendants'. If it is the ultimate Land of Tranquil Light, the dependent retribution caused by all karmas is forever exhausted, so it is said 'empty and without anything'. There is never any retribution caused by love and views, so it is said 'without attendants'. An empty room without attendants remotely indicates this principle. Therefore, reaching the immovable stage, both explanations are like residing in the Land of Coexistence of Saints and Ordinary Beings, with love, views, demons, and outsiders as attendants. Sentient beings formed by love and views in the three lands can all be called attendants. If love and views are emptiness, without abandoning or moving, then there are no attendants. Since emptiness has love and views, Vimalakirti does not cling, does not abandon, does not move, but subdues them, enabling them to possess all the Buddha-dharma, which is the meaning of having attendants. The Land of Tranquil Light never has love and views, so there are no demons or outsiders, and therefore no attendants. The three passages below from Manjushri (Wonderful Auspiciousness) are the sections where Manjushri asks about Vimalakirti's illness, with three rounds of questions and answers. The first question is about the nature of the illness, the second question is about the function of the illness, and the third question is about the cause of the illness. The initial question is 'What kind of form does the illness take?', which is asking about the nature of the illness. The reason for asking is that since it is said that (Vimalakirti's) Dharma-body has forever cut off all kinds of diseases, and he manifests this illness because of great compassion, then great compassion is the essence of the illness, what kind of form does it have? If (the illness) has a definite form, it can benefit sentient beings; if (the illness) does not have a definite form, how can it have a function? Vimalakirti replied, 'My illness has no form and cannot be seen.' This shows that the Dharma-body originally has no illness, and it is because of the roots of great compassion that this illness is manifested, (this illness) is no different from unconditioned great compassion.

處所。豈有形相。若眾生緣法緣有所依倚可辨其相。同體大悲無緣無念豈有可見。如磁石吸鐵。如凡夫身患尚無相貌。況法身無緣而有可見。故答言我病無形不可見。即是答疾體也。

又問至如幻故二問疾用。所以問疾用者。應身權疾即是病用。進退二種與何法合。為與金剛身合為與智慧心合。若與身合法身應有其疾。若與心合力無畏等心應有苦。此約進合義問也。所以約金剛為色智慧為心者出大經。佛答師子吼也。若與眾生身合衆生身實有疾。應身應實有疾。若與眾生心合衆生心有實苦應心應有實苦。此約退合義問也。若不與金剛身智慧心合。云何名法身起應從大悲生。若不與眾生身心合者。云何而言應同其疾。凈名答言非身合身相離故。如凡夫病現見不與身心而合推假名身不見實疾。但有名字。名字不論合與不合。身相離故求實不得。故病不與身合。亦非心合。心如幻故。唸唸不住。豈況應身權疾而與金剛身合。身相離故。而與智慧心合。心如幻故但有名字。譬如明鏡一切色像現於鏡內。此像不與鏡合。何以故鏡形圓滿像應隨圓。若不圓滿當知其像不與鏡合。亦不與形合。何以故。外是實形此像不實。不實之形豈與實合。雖不與鏡合因映象現。雖不與形合形對像生。此病亦爾。不與金剛身智慧心合。何以故

【現代漢語翻譯】現代漢語譯本：處所，難道有具體的形狀和相貌嗎？如果眾生因為因緣和法緣而有所依靠，或許還能辨別出它的相貌。但同體大悲是無緣無念的，怎麼可能有可見的相貌呢？這就像磁石吸引鐵一樣，又像凡夫的身體患病時尚且沒有固定的相貌，更何況是法身，它無緣無依，怎麼可能被看見呢？所以維摩詰回答說『我的病沒有形狀，不可見』，這就是回答了疾病的本體。

又問到『至如幻』，這是第二個問題，關於疾病的作用。之所以問疾病的作用，是因為應化之身的權宜之疾就是疾病的作用。『進』和『退』這兩種情況，是與什麼結合呢？是與金剛身結合，還是與智慧心結合？如果與金剛身結合，那麼法身就應該有疾病；如果與智慧心結合，那麼力、無畏等心就應該有痛苦。這是從『進』的角度提出的問題。之所以用金剛代表色，智慧代表心，是出自《大般涅槃經》中佛陀的獅子吼。

如果（疾病）與眾生的身體結合，眾生的身體確實有疾病，那麼應化之身也應該確實有疾病；如果與眾生的心結合，眾生的心有真實的痛苦，那麼應化之心也應該有真實的痛苦。這是從『退』的角度提出的問題。如果不與金剛身和智慧心結合，又怎麼能說法身是從大悲心中生起的應化之身呢？如果不與眾生的身心結合，又怎麼能說應化之身與眾生同病相憐呢？維摩詰回答說：『不是身體與身體結合，因為身相是分離的。』就像凡夫的疾病，現在所見並非與身心結合，只是假借名相，看不見真實的疾病，只有名字而已。名字不論結合與否，因為身相是分離的，所以無法找到真實的疾病，因此疾病不是與身體結合，也不是與心結合，因為心如幻象，唸唸不住。更何況應化之身的權宜之疾怎麼會與金剛身結合呢？因為身相是分離的，又怎麼會與智慧心結合呢？因為心如幻象，所以只有名字。譬如明鏡，一切色像都顯現在鏡子里，這些影像並不與鏡子結合。為什麼呢？如果鏡子是圓形的，影像也應該隨著是圓形的；如果不是圓形的，就應該知道影像不與鏡子結合，也不與鏡子的形狀結合。為什麼呢？因為外面的形狀是真實的，而鏡中的影像是不真實的，不真實的形狀怎麼能與真實的形狀結合呢？雖然影像不與鏡子結合，但因鏡子而顯現；雖然影像不與形狀結合，但形狀相對而生。這疾病也是如此，不與金剛身和智慧心結合。為什麼呢？

【English Translation】 English version: Location, does it have a concrete shape or form? If sentient beings rely on conditions and Dharma conditions, perhaps its appearance can be discerned. However, the Great Compassion of Oneness is without conditions and without thought, how could it have a visible appearance? It is like a magnet attracting iron, and like an ordinary person's body suffering from illness, which does not even have a fixed appearance. How much more so the Dharmakaya (法身, Dharma body), which is without conditions and without reliance, how could it be seen? Therefore, Vimalakirti (維摩詰) answered, 'My illness has no form and cannot be seen.' This is answering the essence of the illness.

Furthermore, the question 'As for illusion' is the second question, concerning the function of the illness. The reason for asking about the function of the illness is that the expedient illness of the manifested body (應身, manifestation body) is the function of the illness. The two situations of 'advancing' and 'retreating', with what do they combine? Do they combine with the Vajra body (金剛身, diamond body), or do they combine with the wisdom mind (智慧心, wisdom mind)? If it combines with the Vajra body, then the Dharmakaya should have illness; if it combines with the wisdom mind, then the powers, fearlessness, and other minds should have suffering. This is the question posed from the perspective of 'advancing'. The reason for using Vajra to represent form and wisdom to represent mind comes from the Lion's Roar of the Buddha in the Mahaparinirvana Sutra (大般涅槃經).

If (the illness) combines with the body of sentient beings, and the body of sentient beings truly has illness, then the manifested body should also truly have illness; if it combines with the mind of sentient beings, and the mind of sentient beings has real suffering, then the manifested mind should also have real suffering. This is the question posed from the perspective of 'retreating'. If it does not combine with the Vajra body and the wisdom mind, then how can it be said that the Dharmakaya arises from the manifested body born from Great Compassion? If it does not combine with the body and mind of sentient beings, then how can it be said that the manifested body shares the same illness as sentient beings? Vimalakirti answered, 'It is not the body combining with the body, because the forms of the bodies are separate.' It is like the illness of an ordinary person, what is seen now is not combined with the body and mind, it is merely borrowing a nominal term, and the real illness cannot be seen, there is only a name. The name does not concern combination or non-combination, because the forms of the bodies are separate, so the real illness cannot be found. Therefore, the illness does not combine with the body, nor does it combine with the mind, because the mind is like an illusion, constantly changing. How much more so the expedient illness of the manifested body, how could it combine with the Vajra body? Because the forms of the bodies are separate, how could it combine with the wisdom mind? Because the mind is like an illusion, so there is only a name. For example, a bright mirror, all forms and images appear within the mirror, these images do not combine with the mirror. Why? If the mirror is round, the image should also be round; if it is not round, then it should be known that the image does not combine with the mirror, nor does it combine with the shape of the mirror. Why? Because the external shape is real, while the image in the mirror is unreal, how can an unreal shape combine with a real shape? Although the image does not combine with the mirror, it appears because of the mirror; although the image does not combine with the shape, the shape arises in relation to the image. This illness is also like this, it does not combine with the Vajra body and the wisdom mind. Why?

金剛身相離智慧心如幻性無疾故。亦不與凡夫身心合。何以故。凡夫身離病相不住。心如幻化病亦何在。凡夫實病此病權現。雖不與法身及凡夫合。因大悲起而有實病也。故從無住本立一切法現有三土之疾。故以鏡為喻也。

又問至我病三問成病法。所以問者。夫病約身。身有四大如四毒蛇更相殘害。大論明四蛇相逐恒相殘害。一大不調百一病惱。故文云菩薩為眾生故有生死。有生死則有病。何以故。以其應受此毒蛇身即有四大。今現身有疾何大病耶。凈名答言非地大若地是病土石林木亦應是病。若此等非病云何得言地大是病。水火風大亦復如是。外四大既非內亦應爾。複次若四大是病有此四大即應是病。何得或有或無。若無病時應無四大。雖有四大有無病時。當知病非四大亦不離四大者只約此身得論有病。譬如因的則有箭中。豈離四大而別論病。故言不離地大。凈名亦爾。雖同實疾何必頓同爲病苦耶。故言非四大也。不離者凈名為此實疾。是故應同應疾之由良為實疾。故言不離不即不離以論權病。又非地大者如請觀音言。地無堅性水性不住火從緣生風性無礙。一一皆入如實之際。四大實際即非病也。故言非四大。不離者眾生不了四大如實故起諸病。是以應身同四大病故說不離。故凈名云以眾生病從四大起以其

【現代漢語翻譯】現代漢語譯本：金剛之身，遠離一切身相，其智慧之心如同幻化一般，沒有疾病的困擾。因此，金剛之身既不與凡夫的身心相合。為什麼呢？因為凡夫之身，有生老病死，離不開疾病的表象，而且不能安住于常。凡夫之心，如幻如化，那麼疾病又在哪裡呢？凡夫所感受的真實疾病，實際上是菩薩爲了救度眾生而權巧示現的。雖然金剛法身不與凡夫的身心相合，但菩薩因大悲心而生起真實的疾病。所以說，從無所住的根本上建立一切法，才會有三土（指凡聖同居土、方便有餘土、實報莊嚴土）眾生的疾病顯現。所以用鏡子來比喻。

又有人問，從『至我病』開始的三次提問，成就了『病法』。為什麼這樣問呢？因為所謂的疾病，是針對身體而言的。身體由地、水、火、風四大組成，這四大就像四條毒蛇一樣，互相殘害。《大智度論》中闡明，這四條蛇互相追逐，恒常互相殘害。任何一大不調和，就會有一百零一種疾病產生。所以經文中說，菩薩爲了眾生的緣故，示現有生死。有生死，自然就有疾病。為什麼呢？因為菩薩應受這毒蛇之身，即有四大。現在菩薩示現身體有疾病，又是什麼大病呢？

維摩詰（Vimalakirti）回答說，並非地大（Prithvi-dhatu）是病。如果地大是病，那麼土、石頭、樹木也應該是病。如果這些不是病，又怎麼能說地大是病呢？水大（Apo-dhatu）、火大（Tejo-dhatu）、風大（Vayo-dhatu）也是如此。外在的四大既然不是病，那麼內在的四大也應該不是病。進一步說，如果四大是病，那麼只要有這四大就應該是病，怎麼會有時有病，有時沒病呢？如果沒有病的時候，就應該沒有四大。雖然有四大，但有時沒有病。應當知道，病不是四大，但也不離開四大。只是針對這個身體才能討論有沒有病。譬如因為有了箭靶，才會有箭射中。難道能離開四大而另外討論疾病嗎？所以說不離開地大。維摩詰也是這樣，雖然同樣是真實的疾病，為什麼一定要完全相同地感受病苦呢？所以說並非四大。不離開四大，是因為維摩詰爲了這個真實的疾病，所以才應該相同地感受疾病的緣由，良藥也是爲了真實的疾病。所以說不離開，不即不離，是爲了討論權巧示現的疾病。又說並非地大，如《請觀音經》所說，地沒有堅固的自性，水性不能安住，火從因緣而生，風性沒有阻礙。一一都進入如實的實際。四大的實際就是非病。所以說並非四大。不離開四大，是因為眾生不瞭解四大如實的真相，所以才生起各種疾病。因此，應身菩薩與眾生共同感受四大的疾病，所以說不離開。所以維摩詰說，因為眾生的疾病從四大生起，所以才...

【English Translation】 English version: The Vajra body, being apart from all forms, its wisdom-mind is like an illusion, free from the affliction of disease. Therefore, it does not unite with the body and mind of ordinary beings. Why? Because the body of ordinary beings is subject to birth, old age, sickness, and death, inseparable from the appearance of disease, and cannot abide in permanence. The mind of ordinary beings is like an illusion, so where is the disease? The real disease that ordinary beings experience is actually a skillful manifestation by the Bodhisattva to save sentient beings. Although the Vajra Dharmakaya does not unite with the body and mind of ordinary beings, the Bodhisattva arises with real disease due to great compassion. Therefore, it is said that from the fundamental of non-abiding, all dharmas are established, and the diseases of the three realms (referring to the Land Where Saints and Ordinary Beings Dwell Together, the Land of Expedient Liberation, and the Land of Actual Reward and Adornment) appear. Therefore, a mirror is used as a metaphor.

Furthermore, someone asked, the three questions starting from 'To my illness' accomplish the 'dharma of illness'. Why ask this way? Because the so-called disease is in relation to the body. The body is composed of the four great elements: earth (Prithvi-dhatu), water (Apo-dhatu), fire (Tejo-dhatu), and wind (Vayo-dhatu), which are like four poisonous snakes harming each other. The Mahaprajnaparamita-sastra clarifies that these four snakes chase each other, constantly harming each other. If any one of the great elements is not in harmony, one hundred and one diseases will arise. Therefore, the sutra says that for the sake of sentient beings, Bodhisattvas manifest birth and death. With birth and death, there is naturally disease. Why? Because Bodhisattvas should receive this poisonous snake body, which has the four great elements. Now that the Bodhisattva manifests a body with disease, what great disease is it?

Vimalakirti (Vimalakirti) replied, it is not that the earth element (Prithvi-dhatu) is the disease. If the earth element were the disease, then soil, stones, and trees should also be the disease. If these are not the disease, how can it be said that the earth element is the disease? The water element (Apo-dhatu), fire element (Tejo-dhatu), and wind element (Vayo-dhatu) are also the same. Since the external four great elements are not the disease, then the internal four great elements should also not be the disease. Furthermore, if the four great elements are the disease, then as long as there are these four great elements, it should be the disease. How can there be times when there is disease and times when there is no disease? If there is no disease, then there should be no four great elements. Although there are the four great elements, there are times when there is no disease. It should be known that disease is not the four great elements, but it is also not separate from the four great elements. Only in relation to this body can one discuss whether there is disease or not. For example, because there is a target, there will be an arrow hitting it. Can one discuss disease separately from the four great elements? Therefore, it is said that it is not separate from the earth element. Vimalakirti is also like this. Although it is the same real disease, why must one completely experience the suffering of the disease in the same way? Therefore, it is said that it is not the four great elements. Not separate from the four great elements is because Vimalakirti is for this real disease, so one should similarly experience the cause of the disease, and good medicine is also for the real disease. Therefore, it is said that it is not separate, neither identical nor separate, in order to discuss the skillfully manifested disease. Furthermore, it is said that it is not the earth element, as the Requesting Avalokiteshvara Sutra says, the earth has no solid nature, the water nature cannot abide, fire arises from conditions, and the wind nature is unobstructed. Each and every one enters the suchness of reality. The reality of the four great elements is non-disease. Therefore, it is said that it is not the four great elements. Not separate from the four great elements is because sentient beings do not understand the true reality of the four great elements, so they give rise to various diseases. Therefore, the manifested body of the Bodhisattva shares the diseases of the four great elements with sentient beings, so it is said that it is not separate. Therefore, Vimalakirti says, because the diseases of sentient beings arise from the four great elements, therefore...

有病是故我病者。眾生四大所成應同亦現四大所成。四大即是成病之法。今遍約三土。若三土有疾凈名則有此大悲。疾體無形相猶如虛空。雖復應同不與三土身心而合。成疾之法本由大悲何關四大。亦不離四大故三土生現此權疾也。故云是故我病。乃至法雲金剛心亦如是。

爾時文殊師利下第二問因中實疾。所以次問者上來權疾。當何所因為同實病。以有實病方便同事。而為治之。云何為實疾眾生說法。如何慰喻實疾菩薩。文為二。一為信行人問二為法行人問。所以然者初問云何慰喻。凈名答以三教。慰喻即為信行人。從問云何調伏。凈名答用三觀調伏。即為法行人。信行必藉外緣恒為說法。指示分明方乃得悟。即是鈍根。法行不專藉外緣少有所聞。能觀行入道即是利根。亦未必定爾。但信法二行互有鈍利根性不同。文殊為此以興兩問。複次眾生累劫有須聞法有自進行。故問慰喻調伏意在請出三教三觀。若將三教成上室外經者。即用通教慰喻從假入空觀調伏。成上為國王長者說法。彈呵有為緣集。若別教慰喻從空入假觀調伏。成上彈呵十弟子無為緣集。若圓教慰喻空假一心三觀調伏。成上彈呵菩薩自體緣集。若將成下文者上已明問權疾。為不思議品作本。今問實疾。若通教慰喻從假入空調伏為觀眾生品作本。若

【現代漢語翻譯】現代漢語譯本『有病，所以說我病了』。眾生由地、水、火、風四大元素構成，（我的）應身也同樣顯現為由四大構成。四大即是構成疾病的因素。現在普遍來說，對於三土（指凡聖同居土、方便有餘土、實報莊嚴土），如果三土有疾病，維摩詰（Vimalakirti）就會有這種大悲心。疾病的本體沒有形狀和相貌，就像虛空一樣。雖然（我的應身）也同樣顯現為四大構成，但不與三土眾生的身心結合。構成疾病的因素本來就是由於大悲心，與四大有什麼關係呢？但也不離開四大，所以（我的）應身在三土顯現這種方便示現的疾病。所以說『因此我說我病了』。乃至法雲地的菩薩的金剛心也是這樣。

這時，文殊師利（Manjusri）提出第二個問題，關於因地上的真實疾病。之所以接著問這個問題，是因為上面所說的（維摩詰的）疾病是方便示現的，那麼這種疾病是由於什麼原因，才與真實的疾病相同呢？因為有了真實的疾病，才能方便地一起行事，併爲之治療。什麼是真實的疾病？（如何）為有真實疾病的眾生說法？如何慰問有真實疾病的菩薩？（這一段經文）分為兩部分。一部分是為信行人提問，一部分是為法行人提問。為什麼這樣說呢？最初問『如何慰問』，維摩詰回答用三教（指藏教、通教、別教、圓教）來慰問，這就是為信行人說的。接著問『如何調伏』，維摩詰回答用三觀（指空觀、假觀、中觀）來調伏，這就是為法行人說的。信行人必定憑藉外在的因緣，經常需要說法，指示得非常清楚明白才能領悟，這就是鈍根。法行人不完全憑藉外在的因緣，稍微聽到一些道理，就能通過觀行而入道，這就是利根。當然，這也不是絕對的。只是信行和法行兩種修行方式，各有鈍根和利根的不同。文殊師利因此而提出兩個問題。再者，眾生經過累劫的修行，有的需要聽聞佛法，有的自己就能修行。所以問慰問和調伏，意在請教出三教和三觀。如果將三教用來成就上面所說的居士室外面的聽眾，就用通教來慰問，用從假入空的觀來調伏，成就上面為國王和長者說法，彈呵有為的因緣和合。如果是用別教來慰問，用從空入假的觀來調伏，成就上面彈呵十弟子無為的因緣和合。如果是用圓教來慰問，用空、假、中一心三觀來調伏，成就上面彈呵菩薩自體（法身）的因緣和合。如果將（三教三觀）用來成就下面的經文，上面已經明確地問了方便示現的疾病，為《不思議品》作根本。現在問真實的疾病，如果用通教來慰問，用從假入空的觀來調伏，就為《觀眾生品》作根本。如果

【English Translation】 English version 'It is because I am sick that I am sick.' Sentient beings are formed from the four great elements (earth, water, fire, and wind), and my manifested body also appears to be formed from the four great elements. The four great elements are the very factors that constitute illness. Now, generally speaking, with regard to the Three Lands (Land Where Saints and Ordinary Beings Dwell Together, Land of Expedient Liberation, Land of True Reward), if the Three Lands have illness, Vimalakirti (Vimalakirti) will have this great compassion. The substance of illness has no shape or form, like empty space. Although (my manifested body) also appears to be formed from the four great elements, it does not combine with the bodies and minds of sentient beings in the Three Lands. The factors that constitute illness originally arise from great compassion; what does it have to do with the four great elements? But it is also not separate from the four great elements, so (my) manifested body appears in the Three Lands with this expediently shown illness. Therefore, it is said, 'Therefore, I am sick.' Even the Vajra mind of a Bodhisattva in the Dharma Cloud ground is like this.

At this time, Manjusri (Manjusri) raised the second question, concerning the actual illness in the causal stage. The reason for asking this question next is that the illness mentioned above (of Vimalakirti) was an expedient manifestation. So, what is the reason for this illness to be the same as an actual illness? Because there is an actual illness, one can expediently act together and treat it. What is an actual illness? (How) to speak Dharma for sentient beings with actual illness? How to comfort Bodhisattvas with actual illness? (This passage) is divided into two parts. One part is a question for those who rely on faith, and the other part is a question for those who rely on Dharma. Why is this so? The first question asks, 'How to comfort?' Vimalakirti answers with the Three Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, Perfect Teaching) to comfort, which is for those who rely on faith. Then the question asks, 'How to subdue?' Vimalakirti answers with the Three Contemplations (Contemplation of Emptiness, Contemplation of Provisional Existence, Contemplation of the Middle Way) to subdue, which is for those who rely on Dharma. Those who rely on faith must rely on external conditions and constantly need Dharma talks, with clear and distinct instructions, in order to awaken. These are those with dull faculties. Those who rely on Dharma do not completely rely on external conditions; having heard a little Dharma, they can enter the path through contemplation. These are those with sharp faculties. Of course, this is not absolute. It is just that the two practices of faith and Dharma each have different dull and sharp faculties. Manjusri therefore raises two questions. Furthermore, sentient beings, after countless kalpas of practice, some need to hear the Dharma, and some can practice on their own. So, asking about comfort and subduing is intended to request the Three Teachings and the Three Contemplations. If the Three Teachings are used to benefit the audience outside the layman's room mentioned above, then the Common Teaching is used to comfort, and the contemplation of entering emptiness from provisional existence is used to subdue, benefiting the above-mentioned Dharma talks for kings and elders, criticizing the assembly of conditioned phenomena. If the Distinct Teaching is used to comfort, and the contemplation of entering provisional existence from emptiness is used to subdue, benefiting the above-mentioned criticism of the ten disciples' assembly of unconditioned phenomena. If the Perfect Teaching is used to comfort, and the Three Contemplations of emptiness, provisional existence, and the Middle Way as one mind are used to subdue, benefiting the above-mentioned criticism of the Bodhisattvas' own nature (Dharmakaya)'s assembly of conditions. If (the Three Teachings and Three Contemplations) are used to benefit the following text, the expediently shown illness has already been clearly asked above, serving as the foundation for the 'Inconceivable' chapter. Now, asking about the actual illness, if the Common Teaching is used to comfort, and the contemplation of entering emptiness from provisional existence is used to subdue, then it serves as the foundation for the 'Contemplating Sentient Beings' chapter. If

別教慰喻從空入假調伏為佛道品作本。若圓教慰喻中道正觀調伏為入不二法門香積二品作本。而不取三藏教者此摩訶衍義也。未入室明四教者為折伏彈呵凡夫著樂故也。今入室明三教三觀。正為攝受如前分別。故知此經一部明四教三觀。其文分明望前望后句義相當。與一家用四教三觀孱同。故前于玄義具明四教三觀意在此也。略判竟。今初文殊問言菩薩應云何慰喻有疾菩薩者。即是請出慰喻教門。

維摩下二凈名答文為四。三即三教慰喻四結成。今明三教但慰喻菩薩不取二乘以無慈永入涅槃。故今以藏通共成一教慰喻。界內有為見思疾未斷。菩薩有分段因果實疾。故須三藏助通大乘而慰喻也。亦得兼用別圓慰喻。若說別者正為慰喻有無為緣集菩薩。其有無知變易因果實疾故用別教而慰喻也。若說圓者正為慰喻有自體緣集菩薩。其有自體因果實疾故用圓教而慰喻也。今先明用藏助通慰喻者。勸令從假入空觀修一切智慧眼也。文為二。一從果假入空二從因假入空果。是五陰妄惑之身由三假有故名果假。即是苦諦四行中無常為初。說身無常不說厭離於身者。若聲聞觀身無常起于厭離舍遠生死。菩薩不爾。觀身無常若折若體為破常倒不說厭離破二乘心。雖知無常唸唸磨滅未度眾生。未具佛法終不捨離。說身有苦不說樂於

【現代漢語翻譯】現代漢語譯本：別教的慰喻是從空入假，調伏作為佛道品的基礎。如果圓教的慰喻是中道正觀，調伏作為進入不二法門《香積》二品的基礎。而不採用三藏教，這就是摩訶衍的意義。未入室而闡明四教，是爲了折伏、彈呵凡夫執著于快樂的緣故。現在入室而闡明三教三觀，正是爲了攝受，如前文所分別的。因此可知此經一部闡明四教三觀，其文句分明，前後呼應，句義相當，與一家使用四教三觀相同。所以前面在玄義中詳細闡明四教三觀，意圖就在於此。略作判釋完畢。現在文殊菩薩首先發問：『菩薩應該如何慰問有疾病的菩薩？』這就是請問慰喻的教門。維摩詰以下的回答分為四個部分：三個部分是三教的慰喻，第四部分是總結。現在闡明三教，只慰問菩薩，不接納二乘，因為他們沒有慈悲心，永遠進入涅槃。所以現在用藏教和通教共同構成一個教門來進行慰喻。在界內，有為的見思煩惱尚未斷除，菩薩有分段生死的因果，是真實的疾病。所以需要三藏教輔助通教和大乘教來進行慰喻。也可以兼用別教和圓教來進行慰喻。如果說別教，主要是爲了慰問有無為緣集（因緣和合）的菩薩，他們有無知和變易生死的因果，是真實的疾病，所以用別教來進行慰喻。如果說圓教，主要是爲了慰問有自體緣集（自性本具）的菩薩，他們有自體生死的因果，是真實的疾病，所以用圓教來進行慰喻。現在先闡明用藏教輔助通教來進行慰喻，勸導他們從假入空觀，修習一切智慧眼。文分為兩個部分：一是『從果假入空』，二是『從因假入空』。果，是五陰妄惑之身，由三假（眾生假、法假、世間假）所生，所以稱為果假。也就是苦諦四行中的無常為首。說身體是無常的，但不說厭離身體，如果聲聞乘觀身無常，就會生起厭離心，捨棄遠離生死。菩薩不是這樣，觀身無常，無論是折磨還是愛護身體，都是爲了破除常倒，不說厭離，是爲了破除二乘的心。雖然知道無常，唸唸磨滅，但尚未度化眾生，未具足佛法，終究不會舍離。說身體有苦，但不說以苦為樂。

【English Translation】 English version: The consolation in the Separate Teaching (Bie Jiao) is from entering emptiness through the provisional, and taming serves as the foundation for the Buddha-path practices. If the consolation in the Perfect Teaching (Yuan Jiao) is the Middle Way correct contemplation, taming serves as the foundation for entering the non-dual Dharma gate, the 'Fragrance Accumulation' (Xiang Ji) chapter. Not adopting the Three Storehouse Teaching (San Zang Jiao) is the meaning of this Mahayana. Explaining the Four Teachings without entering the room is for the sake of subduing and rebuking ordinary people who are attached to pleasure. Now, entering the room and explaining the Three Teachings and Three Contemplations is precisely for the sake of embracing, as previously distinguished. Therefore, it is known that this scripture explains the Four Teachings and Three Contemplations, its sentences are clear, corresponding to each other before and after, and the meaning of the sentences is consistent, similar to a family using the Four Teachings and Three Contemplations. Therefore, the intention of fully explaining the Four Teachings and Three Contemplations in the profound meaning (Xuan Yi) earlier lies in this. The brief judgment is completed. Now, Manjushri (Wenshu) first asks, 'How should a Bodhisattva console a sick Bodhisattva?' This is requesting the teaching gate of consolation. The following answer from Vimalakirti (Weimo) is divided into four parts: three parts are the consolations of the Three Teachings, and the fourth part is the conclusion. Now, explaining the Three Teachings, only consoling Bodhisattvas, not accepting the Two Vehicles (Er Cheng) because they have no compassion and enter Nirvana forever. Therefore, now we use the Storehouse Teaching (Zang Jiao) and the Shared Teaching (Tong Jiao) together to form one teaching gate for consolation. Within the realm, the afflictions of views and thoughts (Jian Si) have not yet been cut off, and Bodhisattvas have the cause and effect of segmented life and death (Fen Duan), which is a real illness. Therefore, the Three Storehouse Teaching is needed to assist the Shared Teaching and the Mahayana Teaching for consolation. The Separate Teaching (Bie Jiao) and the Perfect Teaching (Yuan Jiao) can also be used together for consolation. If we talk about the Separate Teaching, it is mainly for consoling Bodhisattvas who have unconditioned causes and conditions (Wu Wei Yuan Ji), they have ignorance and the cause and effect of variable life and death (Bian Yi), which is a real illness, so we use the Separate Teaching for consolation. If we talk about the Perfect Teaching, it is mainly for consoling Bodhisattvas who have self-nature causes and conditions (Zi Ti Yuan Ji), they have the cause and effect of self-nature life and death, which is a real illness, so we use the Perfect Teaching for consolation. Now, let's first explain using the Storehouse Teaching to assist the Shared Teaching for consolation, encouraging them to enter the emptiness contemplation from the provisional, and cultivate the eye of all wisdom. The text is divided into two parts: one is 'entering emptiness from the provisional of the result', and the other is 'entering emptiness from the provisional of the cause'. The result is the body of the five aggregates (Wu Yin) of delusion, which is born from the three provisionals (sentient being provisional (Zhong Sheng Jia), dharma provisional (Fa Jia), world provisional (Shi Jian Jia)), so it is called the provisional of the result. That is, impermanence (Wu Chang) is the first of the four aspects of the truth of suffering (Ku Di). Saying that the body is impermanent, but not saying to be disgusted with the body, if the Hearer Vehicle (Sheng Wen Cheng) contemplates the body as impermanent, they will generate disgust and abandon and stay away from birth and death. Bodhisattvas are not like this, contemplating the body as impermanent, whether tormenting or cherishing the body, is to break the inversion of permanence (Chang Dao), not saying to be disgusted, is to break the mind of the Two Vehicles. Although knowing impermanence, constantly perishing, but not yet delivering sentient beings, not yet possessing the Buddha-dharma, they will never abandon it. Saying that the body has suffering, but not saying to take pleasure in suffering.

涅槃。聲聞觀苦樂求涅槃。菩薩不爾。若折若體解苦無苦。為破計樂顛倒。眾生未度未具佛法。終不入于無餘涅槃。說身無我而說教導眾生。聲聞觀身無我證滅無慈不度眾生。菩薩不爾。若折若體觀我假入無我。為破計我十六知見顛倒。不取眾生畢竟空相。故能為眾生說于如是無我之法而教導之。說身空寂而不說畢竟寂滅。聲聞法入真墮于寂滅。菩薩不爾。若折若體入假實二空而知中理。不以偏真為究竟也。是則雖復從假入空。欲為入中而作哢胤不捨群品。故為聲聞觀苦有異。意在此也。

說悔至過去二明慰喻令觀因假入空。因即集諦。結業並是苦因。二乘為涅槃但急斷結不懺宿罪。身子罪故不見凈土。意在此也。菩薩達煩惱性不匆匆斷結急取涅槃。但以懺悔為先。凈諸功德故螺髻見凈意在此也。此正明觀因假入空。若但觀果假入空非不離四住之惑。而往罪不除則障法門化他功德。菩薩為度眾生必須除罪。若無怨對即可受化。故菩薩戒以殺為初。聲聞戒以非梵行為初意在此也。今明菩薩修從假入空懺過去罪。故言說悔先罪。若毗曇明三世有罪從未來至現在入過去。得繩系屬行人。若成論明二世無罪但隨心現在。今菩薩觀無生懺尚無三世。何況罪入過去及在現在。但過去顛倒妄造諸罪。若知我心自空罪福無主。如

【現代漢語翻譯】現代漢語譯本涅槃（Nirvana）。聲聞（Śrāvaka）觀苦樂求涅槃。菩薩（Bodhisattva）不這樣。即使肢解身體感受痛苦，也沒有真正的苦，這是爲了破除眾生執著于快樂的顛倒認知。眾生尚未被度化，佛法尚未圓滿，菩薩終究不會進入無餘涅槃（Parinirvana）。宣說身體無我（Anatta），是爲了教導眾生。聲聞觀身體無我，證得寂滅，卻沒有慈悲心，不度化眾生。菩薩不這樣。即使肢解身體，觀我為假，從而進入無我，是爲了破除眾生執著於我的十六種知見顛倒。不執取眾生畢竟空相，所以能為眾生宣說這樣的無我之法，並教導他們。宣說身體空寂，但不宣說畢竟寂滅。聲聞法入真諦，墮入寂滅。菩薩不這樣。即使肢解身體，進入假有和實有二空，從而了知中道之理，不以偏頗的真諦為究竟。這樣，即使從假有進入空性，爲了進入中道，也不捨棄眾生，就像母雞孵蛋一樣。所以說聲聞觀苦與菩薩不同，意在此處。

宣說懺悔過去罪業，是爲了用兩種光明來安慰開導，使人觀察因緣的虛假，從而進入空性。因就是集諦（Samudaya）。結業都是苦因。二乘（Śrāvakayāna and Pratyekabuddhayāna）爲了涅槃，只急於斷除煩惱，不懺悔過去的罪業。舍利弗（Śāriputra）因為罪業的緣故，看不到凈土，意在此處。菩薩通達煩惱的本性，不匆忙斷除煩惱，急於求取涅槃，而是以懺悔為先，清凈各種功德，所以螺髻梵王（Śikhin）能見到清凈的意念，意在此處。這正是說明觀察因緣的虛假，從而進入空性。如果只觀察果報的虛假，從而進入空性，就不能脫離四住地煩惱（catvāri niveśasthānāni），而且過去的罪業不消除，就會障礙佛法，妨礙教化他人的功德。菩薩爲了度化眾生，必須消除罪業。如果沒有怨恨和敵對，就可以接受教化。所以菩薩戒以殺生為首要戒律，聲聞戒以非梵行為首要戒律，意在此處。現在說明菩薩修習從假有進入空性，懺悔過去的罪業，所以說懺悔過去的罪業。如果毗曇（Abhidharma）說明三世有罪，從未來到現在的罪業進入過去，就像繩索束縛行人一樣。如果成論（Satyasiddhi-śāstra）說明二世沒有罪業，只是隨心而現在。現在菩薩觀察無生，懺悔，尚且沒有三世，何況罪業進入過去或存在於現在。只是過去顛倒妄造各種罪業，如果知道我的心本來是空的，罪福就沒有主人，就像...

【English Translation】 English version Nirvana. Śrāvakas (Hearers) seek Nirvana by contemplating suffering and pleasure. Bodhisattvas (Enlightenment Beings) are not like that. Even if they dismember their bodies and experience suffering, there is no real suffering, because they want to break the inverted perception of sentient beings who cling to pleasure. Since sentient beings have not yet been delivered and the Buddha-dharma is not yet complete, they will ultimately not enter into Parinirvana (Nirvana without remainder). Speaking of the non-self (Anatta) of the body is to teach sentient beings. Śrāvakas contemplate the non-self of the body and attain extinction, but they have no compassion and do not deliver sentient beings. Bodhisattvas are not like that. Even if they dismember their bodies, they contemplate the self as false and enter into non-self, in order to break the sixteen kinds of inverted views of sentient beings who cling to the self. They do not grasp the ultimate emptiness of sentient beings, so they can speak such a Dharma of non-self for sentient beings and teach them. They speak of the emptiness and tranquility of the body, but do not speak of ultimate extinction. The Śrāvaka Dharma enters into the truth and falls into extinction. Bodhisattvas are not like that. Even if they dismember their bodies, they enter into the emptiness of both the false and the real, and thus know the Middle Way. They do not regard partial truth as ultimate. In this way, even if they enter into emptiness from the false, they do not abandon sentient beings in order to enter into the Middle Way, just like a hen hatching eggs. Therefore, it is said that the Śrāvakas' contemplation of suffering is different from that of the Bodhisattvas, and the meaning lies here.

Speaking of repentance for past sins is to comfort and enlighten with two kinds of light, so that people can observe the falsity of causes and conditions and enter into emptiness. Cause is Samudaya (the origin of suffering). The karma of actions are all causes of suffering. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) seek Nirvana, so they are only eager to cut off afflictions and do not repent of past sins. Śāriputra (one of the Buddha's chief disciples) cannot see the Pure Land because of his sins, and the meaning lies here. Bodhisattvas understand the nature of afflictions and do not rush to cut off afflictions and seek Nirvana, but take repentance as the first step, purifying all kinds of merits, so Śikhin (a previous Buddha) can see the pure intention, and the meaning lies here. This is precisely to explain that observing the falsity of causes and conditions leads to entering into emptiness. If one only observes the falsity of the results and enters into emptiness, one cannot escape the four abodes of affliction (catvāri niveśasthānāni), and if past sins are not eliminated, they will hinder the Dharma and obstruct the merit of teaching others. Bodhisattvas must eliminate sins in order to deliver sentient beings. If there is no resentment or hostility, one can receive teaching. Therefore, the Bodhisattva precepts begin with killing as the primary precept, while the Śrāvaka precepts begin with non-celibacy as the primary precept, and the meaning lies here. Now it is explained that Bodhisattvas practice entering into emptiness from the false and repent of past sins, so it is said to repent of past sins first. If the Abhidharma (Buddhist texts) explains that there are sins in the three times, and sins from the future to the present enter into the past, it is like a rope binding a traveler. If the Satyasiddhi-śāstra (Treatise on the Establishment of Truth) explains that there are no sins in the two times, but they are present according to the mind. Now Bodhisattvas observe non-birth and repent, and there are no three times, let alone sins entering into the past or existing in the present. It is only that in the past, they were deluded and falsely created various sins. If they know that my mind is originally empty, there is no owner of sin and merit, like...

此懺時眾罪如霜露慧日能消除。體假入空破昔妄造。故言說悔先罪三世空故不入過去。

以已下二明用別教慰喻無為緣集。菩薩自有恒沙別惑因果實疾令從空入假。觀破無知得道種智法眼。見機入假化物。文為五。一慰喻勸起悲心二勸發願饒益三勸修福慧四勸生勇健心五勸精進不退。若具此五即入假觀成能利一切。以己之疾愍于彼疾。初明勸起悲心。何者二乘無悲沈空受樂。菩薩出假須起大悲。問菩薩自己有疾可得愍彼己既無疾何得以己愍彼。又別教雖有無明塵沙與分段異。何得以己愍彼。答此有二解。一菩薩斷四住時但有無明及習即生是念。我今無明之疾尚爾。況眾生具縛何能受界內重苦。是則以己之輕當愍于重。故須出假。又假無明疾輕四住疾重豈得以輕愍重。

當識宿世無數劫苦。以往昔苦愍於一切。如布衣登極知人苦樂。當念饒益一切眾生。二明慰喻勸發。弘誓當念即是從悲起誓。念欲饒益一切眾生。即是入假勝緣憶所修福念于凈命。三明慰喻令修福智。入空則無福無命。此是入假修其萬行如空中種樹。修福即福德莊嚴。凈命即智慧莊嚴。如大論明四種五種正命皆是其事。若無正見慧命皆邪。何能愍彼勿生憂惱。四慰喻勸生勇健心。聞生死無量劫意而有勇。首楞嚴心乃能入假化眾生也。若怖畏憂

【現代漢語翻譯】現代漢語譯本此時懺悔，眾罪就像霜露一樣，慧日（智慧之日）能夠消除它們。體悟諸法是虛假的，從而進入空性，破除過去所造的虛妄。所以說懺悔先前的罪業，因為三世（過去、現在、未來）是空性的，所以不執著於過去。

以下兩段說明用別教（區別于聲聞、緣覺的菩薩教法）來慰藉和開導，以無為法作為緣起。菩薩自有如恒河沙數般眾多的差別惑業，因果報應迅速，要讓他們從空性進入假有。通過觀照破除無明，獲得道種智（菩薩的智慧）和法眼（能見一切法的智慧）。觀察時機進入假有世界教化眾生。這段經文分為五個部分：一是慰藉勸導生起悲心，二是勸發誓愿饒益眾生，三是勸修福慧，四是勸生勇健之心，五是勸精進不退。如果具備這五個方面，就能進入假觀，成就利益一切眾生的能力。用自己的疾病來憐憫他人的疾病。首先說明勸導生起悲心。為什麼說二乘（聲聞乘和緣覺乘）沒有悲心，沉溺於空性享受寂靜之樂？菩薩出離空性必須生起大悲心。問：菩薩自己有疾病，可以憐憫他人，如果自己沒有疾病，怎麼能用自己的情況來憐憫他人？而且別教雖然有無明和塵沙惑，但與分段生死不同，怎麼能用自己的情況來憐憫他人？答：這有兩種解釋。一是菩薩斷除四住地煩惱（見惑、思惑、無明惑、習氣惑）時，只有無明和習氣，就會產生這樣的念頭：我現在無明之病尚且如此，何況眾生具足束縛，怎麼能承受界內（欲界、色界、無色界）的深重痛苦？這就是用自己的輕微痛苦來憐憫他人的深重痛苦，所以必須出離空性。又如果說無明之病輕微，四住地煩惱之病深重，怎麼能用輕微的痛苦來憐憫深重的痛苦？

應當認識到宿世無數劫以來的痛苦。用以往的痛苦來憐憫一切眾生。就像平民登上皇位，知道百姓的苦樂。應當想著饒益一切眾生。第二段說明慰藉勸發，弘大的誓願，應當想著從悲心生起誓願。想著要饒益一切眾生，就是進入假有的殊勝因緣，憶念所修的福德，想著清凈的生命。第三段說明慰藉勸導修習福德和智慧。進入空性就沒有福德和壽命。這是進入假有修習萬行，就像在空中種樹一樣。修福就是福德莊嚴，清凈的生命就是智慧莊嚴。如《大智度論》所說，四種五種正命都是這些事情。如果沒有正見，慧命都是邪的，怎麼能憐憫他人？不要產生憂愁煩惱。第四段慰藉勸導生起勇健之心。聽到生死輪迴無量劫，心中要有勇氣。具有首楞嚴心（堅固的禪定之心）才能進入假有世界教化眾生。如果害怕憂愁

【English Translation】 English version At the time of this repentance, all sins are like frost and dew, and the sun of wisdom can eliminate them. Realize that all dharmas are false, thereby entering emptiness and breaking through the delusions created in the past. Therefore, it is said to repent of previous sins, because the three times (past, present, and future) are empty, so there is no attachment to the past.

The following two paragraphs explain the use of the Separate Teaching (Bodhisattva teachings that differ from those of the Sravakas and Pratyekabuddhas) to console and enlighten, using unconditioned dharma as the cause. Bodhisattvas inherently possess countless different delusions like the sands of the Ganges River, and the karmic consequences quickly lead them from emptiness to provisional existence. Through contemplation, they break through ignorance, attain the seed wisdom (Bodhisattva's wisdom) and the Dharma Eye (wisdom to see all dharmas). Observing the opportunity to enter the provisional world to teach sentient beings. This passage is divided into five parts: first, consoling and encouraging the arising of compassion; second, encouraging the making of vows to benefit sentient beings; third, encouraging the cultivation of merit and wisdom; fourth, encouraging the arising of a courageous mind; and fifth, encouraging diligent progress without regression. If these five aspects are possessed, one can enter the provisional view and achieve the ability to benefit all sentient beings. Use one's own illness to pity the illnesses of others. First, explain the encouragement to arise compassion. Why is it said that the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) have no compassion, indulging in emptiness and enjoying tranquility? Bodhisattvas must arise great compassion when leaving emptiness. Question: Bodhisattvas themselves have illnesses and can pity others, but if they have no illnesses themselves, how can they use their own situation to pity others? Moreover, although the Separate Teaching has ignorance and dust-like delusions, it is different from the segmented cycle of birth and death, so how can they use their own situation to pity others? Answer: There are two explanations for this. First, when Bodhisattvas eradicate the four abodes of affliction (afflictions of views, afflictions of thought, afflictions of ignorance, and afflictions of habit), they only have ignorance and habits, and they will generate this thought: My illness of ignorance is already like this, how much more so are sentient beings who are fully bound, how can they endure the deep suffering within the realms (desire realm, form realm, formless realm)? This is using one's own slight suffering to pity the deep suffering of others, so one must leave emptiness. Also, if the illness of ignorance is slight and the illness of the four abodes of affliction is deep, how can one use slight suffering to pity deep suffering?

One should recognize the suffering of countless kalpas in past lives. Use the suffering of the past to pity all sentient beings. Just like a commoner ascending the throne, knowing the joys and sorrows of the people. One should think of benefiting all sentient beings. The second paragraph explains consolation and encouragement, great vows, one should think of arising vows from compassion. Thinking of benefiting all sentient beings is the excellent cause for entering provisional existence, remembering the merits cultivated, and thinking of pure life. The third paragraph explains consolation and encouragement to cultivate merit and wisdom. Entering emptiness means there is no merit or lifespan. This is entering provisional existence to cultivate the myriad practices, just like planting trees in the air. Cultivating merit is the adornment of merit, and pure life is the adornment of wisdom. As the Mahaprajnaparamita Sastra explains, the four and five kinds of right livelihood are all these things. If there is no right view, the wisdom life is all wrong, how can one pity others? Do not generate sorrow and vexation. The fourth paragraph consoles and encourages the arising of a courageous mind. Hearing about the countless kalpas of samsara, one must have courage in one's heart. Having the Shurangama heart (firm samadhi heart) can enter the provisional world to teach sentient beings. If afraid and worried

惱或退墮二地。故言勿生憂惱當起精進。五慰喻勸修精進。有疾菩薩若欲入假必須精進不得休息。未具佛法不應取證。又方欲荷負不應疲怠。此即從空入假利益一切。若言空無所有不修精進即退墮二地。豈能從空入假利益一切。當作醫王療治眾病。三明用圓教慰喻。有自體緣集實疾菩薩令修空假一心三觀得一切種智佛眼。若諸方便教此非大醫不名為王。圓教發心作佛三諦圓觀。若開佛知見是大醫王。能圓集法藥治法界病。故言當作醫王療治眾病。自疾他疾皆究竟愈。此慰喻文具明四教三觀意。略而文未顯。至下三觀釋文方具足顯。

菩薩至歡喜四結成。即是勸三教慰喻三種實疾菩薩。若依教斷三種緣縛脫三一土因果患累者。即各歡喜也。

維摩經略疏卷第二十二

問疾品之三

文殊師利言下二為實疾菩薩問調伏觀法。又為二。一文殊問二凈名答。問意如前明為於法行。亦通為二行互相資發。故問也。

維摩下二凈名答正約三觀調伏。何者三觀破三惑。即是修三智三眼調伏界內通別圓三種實疾。亦是調伏三土因果之實疾也。文為三。初約從假入空調伏界內見思之疾。二從以無所受去明從空入假調伏無知之疾。三從有疾菩薩自念去明中道正觀調伏無明實疾。三觀之義具如玄文。今更略明三

【現代漢語翻譯】現代漢語譯本：惱怒或退墮到二地。所以說不要產生憂愁惱怒，應當奮發精進。五、慰問勸勉修習精進。患病的菩薩如果想要進入假觀，必須精進修行不能休息。沒有完備佛法，不應該急於證悟。又像將要承擔重任，不應該疲憊懈怠。這正是從空入假，利益一切眾生。如果說空無所有，不修習精進，就會退墮到二地。怎麼能從空入假，利益一切眾生呢？應當成為醫王，醫治各種疾病。三、闡明用圓教來慰問勸勉。對於自身有自體緣集實疾的菩薩，令其修習空、假、一心三觀，獲得一切種智（sarvajna，佛的智慧）佛眼。如果用方便教導，就不是大醫王，不能稱為王。圓教發心，作佛，三諦圓融觀。如果開啟佛的知見，就是大醫王。能夠圓滿聚集法藥，醫治法界眾生的疾病。所以說應當成為醫王，醫治各種疾病。自身和他人的疾病都能徹底痊癒。這段慰問勸勉的文字，完備地闡明了四教三觀的意義。只是文字簡略沒有完全顯現。到下面三觀的解釋文字才足夠顯現。

菩薩到歡喜四結成。就是勸勉三教，慰問三種實疾菩薩。如果依據教法斷除三種緣縛，脫離三一土的因果患累，就各自歡喜了。

《維摩經略疏》卷第二十二

問疾品之三

文殊師利（Manjusri）說下文是為實疾菩薩詢問調伏觀法。又分為二。一、文殊（Manjusri）提問，二、維摩（Vimalakirti）回答。提問的用意如前所說，是爲了於法修行。也貫通為二行互相資助啓發，所以提問。

維摩（Vimalakirti）以下是維摩（Vimalakirti）回答，正是用三觀來調伏。什麼是三觀？就是破除三種迷惑。也就是修習三種智慧，三種眼，調伏界內通、別、圓三種實疾。也是調伏三土因果的實疾。文分為三。首先，從假入空來調伏界內見思之疾。其次，從『以無所受』開始，闡明從空入假，調伏無知之疾。第三，從『有疾菩薩自念』開始，闡明中道正觀，調伏無明實疾。三觀的意義，詳細的在玄文中。現在再簡略地闡明三觀。

【English Translation】 English version: To be annoyed or regress to the Two Vehicles. Therefore, it is said, 'Do not generate sorrow or annoyance; you should arouse diligence.' Five, comforting and encouraging the cultivation of diligence. A sick Bodhisattva, if wishing to enter the provisional, must be diligent and not rest. Without complete Buddha-dharma, one should not hastily seek realization. Furthermore, like one about to shoulder a heavy burden, one should not be weary or懈怠. This is precisely entering the provisional from emptiness, benefiting all beings. If one says emptiness is devoid of everything and does not cultivate diligence, one will regress to the Two Vehicles. How can one enter the provisional from emptiness and benefit all beings? One should become a king of medicine, curing all diseases. Three, clarifying the use of the perfect teaching for comforting and encouraging. For Bodhisattvas with self-nature, conditioned arising, and real sickness, cause them to cultivate the Three Contemplations of emptiness, provisionality, and the Middle Way in one mind, attaining all-knowing wisdom (sarvajna, Buddha's wisdom) and the Buddha-eye. If using expedient teachings, one is not a great king of medicine and cannot be called a king. The perfect teaching arouses the mind, becomes a Buddha, and contemplates the Three Truths in a perfect and harmonious way. If one opens the Buddha's knowledge and vision, one is a great king of medicine. Able to perfectly gather the medicine of Dharma, curing the diseases of beings in the Dharma-realm. Therefore, it is said, 'One should become a king of medicine, curing all diseases.' Both one's own and others' diseases are completely healed. This passage of comforting and encouraging fully clarifies the meaning of the Four Teachings and Three Contemplations. It is just that the text is brief and not fully revealed. The explanation of the Three Contemplations below will fully reveal it.

'Bodhisattva to joy' four concludes. This is encouraging the Three Teachings and comforting the three kinds of real sick Bodhisattvas. If, according to the teachings, one cuts off the three kinds of conditioned bonds and escapes the suffering of cause and effect in the three lands, then each will rejoice.

《Vimalakirti Sutra Commentary》, Scroll Twenty-Two

Chapter Three on Inquiry about Illness

Manjusri (Manjusri) says the following is for the real sick Bodhisattvas to inquire about the methods of taming and subduing contemplation. It is further divided into two. One, Manjusri (Manjusri) asks, and two, Vimalakirti (Vimalakirti) answers. The intention of the question is as mentioned before, for practicing the Dharma. It also connects to the two practices mutually assisting and inspiring each other, so the question is asked.

Vimalakirti (Vimalakirti) below is Vimalakirti's (Vimalakirti) answer, precisely using the Three Contemplations to tame and subdue. What are the Three Contemplations? They are breaking through the three kinds of delusions. That is, cultivating the three kinds of wisdom, the three kinds of eyes, and taming and subduing the three kinds of real sickness within the realms of the shared, distinct, and perfect teachings. It is also taming and subduing the real sickness of the cause and effect of the three lands. The text is divided into three. First, using entering emptiness from the provisional to tame and subdue the sickness of views and thoughts within the realms. Second, starting from 'with nothing received,' clarifying entering the provisional from emptiness, taming and subduing the sickness of ignorance. Third, starting from 'sick Bodhisattvas themselves contemplate,' clarifying the Middle Way correct contemplation, taming and subduing the real sickness of fundamental ignorance. The meaning of the Three Contemplations is detailed in the profound text. Now, I will briefly clarify the Three Contemplations.

觀之相。三藏既不見真不須論也。通教三觀但約二諦只成二觀無第三觀。非今答意。今但約別圓以簡三觀則有三種。一別相二通相三一心。一別相者歷別觀三諦。從假入空但得觀真。尚不觀俗豈得觀中。從空入假但得觀俗亦未觀中。若入中道方得雙照。玄義已具。二通相者則異於此。從假入空非但俗空。真中亦空。從空入假非但俗假真中亦然。若入中道非但知中是中。俗真亦中。是則一空一切空無假中而不空。一假一切假無空中而不假。一中一切中無空假而不中。但以一觀當名解心皆通。雖然此是信解虛通。就觀除疾不無前後。三一心者知一念心不可得不可說。而能圓觀三諦。即此經云一念知一切法是道場成就一切智。故玄義已具。此三三觀初別相的在別教。通相一心的屬圓教。今室內六品正是通相或用一心。何以知然。初從假入空觀云唯有空病。空病亦空此似空于中道。又觀眾生品從假入空徹觀三諦。入文方見。問此兩三觀既並是圓。何以為兩。答通相約通。論圓恐是方等帶方便圓。不同法華。今明從假入空觀亦名二諦觀。即是修一切智慧眼。文為三。一入眾生假空二入實法假空三入平等假空。初假者一往經文似如析假。何者初破我想及眾生想是眾生空。次當起法想是別修法空。此乖映象拳指之喻。今明不爾。此別

【現代漢語翻譯】現代漢語譯本觀察三觀之相。三藏教義既然沒有見到真諦，就不需要討論了。通教的三觀只是依據二諦，只能成就二觀，沒有第三觀。這不符合現在要回答的意思。現在只是依據別教和圓教來區分三觀，則有三種：一是別相，二是通相，三是一心。一是別相，即分別地觀察三諦。從假入空，只能觀到真諦。尚且不能觀到俗諦，怎麼能觀到中諦？從空入假，只能觀到俗諦，也未能觀到中諦。如果進入中道，才能同時照見。這些在《玄義》中已經具備。二是通相，則與此不同。從假入空，不僅僅是俗諦空，真諦和中諦也空。從空入假，不僅僅是俗諦假，真諦和中諦也假。如果進入中道，不僅僅知道中諦是中，俗諦和真諦也是中。這樣就是一空一切空，沒有假諦和中諦不是空的。一假一切假，沒有空諦和中諦不是假的。一中一切中，沒有空諦和假諦不是中的。只是用一個觀，當下的名和解心都通達。雖然這是信解上的虛通，就觀行除病來說，並非沒有先後次第。三是一心，知道一念心不可得，不可說，而能圓滿地觀察三諦。就是這部經所說的『一念知一切法，是道場，成就一切智』。所以在《玄義》中已經具備。這三種三觀，最初的別相屬於別教，通相和一心屬於圓教。現在《室內六品》正是通相，或者用一心。為什麼知道是這樣呢？最初從假入空觀，說『唯有空病』，空病也空，這類似於空于中道。又《觀眾生品》從假入空，徹底地觀照三諦，進入經文才能看到。問：這兩種三觀既然都是圓教，為什麼分為兩種？答：通相是約通教來論圓教，恐怕是方等時期的帶有方便的圓教，不同於《法華經》。現在說明從假入空觀，也叫做二諦觀，就是修一切智慧眼。經文分為三部分：一是入眾生假空，二是入實法假空，三是入平等假空。最初的假，一般經文好像是析假。為什麼呢？最初破除我想和眾生想，這是眾生空。其次應當生起法想，這是分別修法空。這違背了映象、拳指的比喻。現在說明不是這樣，這個別教。

【English Translation】 English version Observing the aspects of the Three Contemplations. Since the teachings of the Three Pitakas do not see the true reality, there is no need to discuss them. The Three Contemplations of the Common Teaching are based only on the Two Truths, thus only achieving Two Contemplations, without a Third Contemplation. This does not align with the current intention to answer. Now, we will differentiate the Three Contemplations based on the Distinct Teaching (別教, Biéjiào) and the Perfect Teaching (圓教, Yuánjiào), resulting in three types: the Distinct Aspect, the Common Aspect, and the One Mind. The first is the Distinct Aspect, which involves observing the Three Truths separately. Entering emptiness from provisionality only allows one to contemplate the Truth. If one cannot even contemplate the Conventional Truth, how can one contemplate the Middle Truth? Entering provisionality from emptiness only allows one to contemplate the Conventional Truth, and one has not yet contemplated the Middle Truth. Only by entering the Middle Way can one illuminate both simultaneously. These are already detailed in the Profound Meaning (玄義, Xuányì). The second is the Common Aspect, which differs from the above. Entering emptiness from provisionality means that not only is the Conventional Truth empty, but the Truth and Middle Truths are also empty. Entering provisionality from emptiness means that not only is the Conventional Truth provisional, but the Truth and Middle Truths are also provisional. If one enters the Middle Way, one not only knows that the Middle Truth is the Middle, but the Conventional and Truths are also the Middle. Thus, one emptiness is all emptiness, and there is no provisionality or middle that is not empty. One provisionality is all provisionality, and there is no emptiness or middle that is not provisional. One middle is all middle, and there is no emptiness or provisionality that is not the middle. Only by using one contemplation, the present name and understanding mind are all penetrating. Although this is a superficial penetration in faith and understanding, in terms of using contemplation to remove illness, there is a sequential order. The third is the One Mind, knowing that a single thought-moment is unattainable and inexpressible, yet capable of perfectly contemplating the Three Truths. This is what this sutra says: 'Knowing all dharmas in a single thought-moment is the bodhimaṇḍa (道場, dàochǎng, place of enlightenment), accomplishing all wisdom.' Therefore, it is already detailed in the Profound Meaning. Among these three types of Three Contemplations, the initial Distinct Aspect belongs to the Distinct Teaching, while the Common Aspect and One Mind belong to the Perfect Teaching. The current 'Six Grades in the Room' (室內六品, Shìnèi Liùpǐn) is precisely the Common Aspect, or uses the One Mind. How do we know this is the case? Initially, the contemplation of entering emptiness from provisionality says 'Only the illness of emptiness exists,' and the illness of emptiness is also empty, which is similar to emptying in the Middle Way. Furthermore, the 'Chapter on Observing Sentient Beings' (觀眾生品, Guān Zhòngshēng Pǐn) thoroughly contemplates the Three Truths from entering emptiness from provisionality, which can only be seen by entering the text. Question: Since these two types of Three Contemplations are both of the Perfect Teaching, why are they divided into two types? Answer: The Common Aspect discusses the Perfect Teaching from the perspective of the Common Teaching, which is likely the provisional Perfect Teaching of the Vaipulya period (方等, Fāngděng), different from the Lotus Sutra (法華經, Fǎhuá Jīng). Now, it is explained that the contemplation of entering emptiness from provisionality is also called the Two Truths Contemplation, which is cultivating the all-wisdom eye. The text is divided into three parts: first, entering the emptiness of sentient beings' provisionality; second, entering the emptiness of real dharmas' provisionality; and third, entering the emptiness of equality's provisionality. The initial provisionality generally seems like analytical provisionality in the sutras. Why? Initially, breaking the thought of 'I' and the thought of sentient beings is the emptiness of sentient beings. Secondly, one should generate the thought of dharmas, which is separately cultivating the emptiness of dharmas. This contradicts the analogy of the mirror image, fist, and finger. Now, it is explained that it is not like this, this is the Distinct Teaching.

有意。若聲聞人但求自度。總相破人即破法空。菩薩為化眾生。總相別相。若總相但體三假皆如幻化。別相入空。須前分別眾生實法平等無謬然後入空。何以故。菩薩集法藥須細分別為分別藥病作方便也。是以大論釋菩薩用道種慧入空。遍分別諸道方入空也。故此經雖前觀眾生入空而猶須更起法想。下文云以何為空。但以名字故空。若言但以名字者即是如幻如化體假入空意也。初明眾生空文為三。一正明破眾生假入空即是約因破果。二釋是約果破因。三結。初文者前世妄想即無明與行能感今世識等五果。若有此果即有病也。虛妄之因不實果報理然虛假。是中無我故言誰受此文亦不的判析體。今望下文義推多用體假。

所以至生著二釋即是以果破因果。即是此身。四大無主無主故即無我。破四大如前約請觀音明。言以果破因者經重釋云。又此病者皆由著我。由迷此果計我即癡順我即貪違即生嗔。即愛取有故有未來生死。眾苦不斷。若知無主則不計我起愛取有。故言以果破因。

既知至生想三結成。若知妄計是病本者即除我想及眾生想。若我人想滅則十六知見及六十二見一切屬見煩惱皆滅。即是須陀洹智斷是菩薩無生法忍。

當起下二明法空文為三。一先分別法二破除三釋。初文者菩薩為利眾生先分別

【現代漢語翻譯】現代漢語譯本：如果聲聞乘人只求自我解脫，那麼他們對一切事物的總體認識都會否定法的空性（Dharmasunyata）。菩薩爲了教化眾生，需要了解總相和別相。如果只從總相上認識，認為三假（體假、用假、名假）都如幻如化，那麼別相也就能入空。但要入空，必須先分別眾生和實法的平等性，沒有謬誤之後才能入空。為什麼呢？因為菩薩收集法藥，需要仔細分辨，分別為不同的病癥配製藥物。因此，《大智度論》解釋說，菩薩運用道種慧入空，普遍分別各種道之後才能入空。所以這部經雖然前面觀察眾生入空，但仍然需要進一步生起對法的認識。下文說，以什麼為空？只是因為名字的緣故空。如果說只是因為名字的緣故，那就是如幻如化，以體假入空的意思。最初說明眾生空的文句分為三部分：一是正面說明破除眾生假而入空，這是從因上破除果；二是解釋這是從果上破除因；三是總結。第一部分的內容是，前世的妄想，也就是無明和行，能夠感得今世的識等五果。如果有了這些果，就有了病。虛妄的因導致不實的果報，這是理所當然的虛假。其中沒有我，所以說誰來承受這些果報。這句話並沒有明確地分析體假，現在根據下文的意思推測，多用的是體假。所以到『生著二釋』，就是以果破因。果，就是這個身體。四大沒有自主性，沒有自主性就沒有我。破除四大，就像前面根據請觀音菩薩所說的那樣。說到以果破因，經文再次解釋說：『又此病者，皆由著我。』因為迷惑于這個果，所以計較有我，這就是癡；順從我，就是貪；違揹我，就會生嗔。這就是愛、取、有，所以有未來的生死，眾多的苦難不斷。如果知道沒有自主性，就不會計較有我，從而生起愛、取、有。所以說以果破因。既然知道到『生想三結成』，如果知道妄計是病根，那麼就能去除我想和眾生想。如果我人想滅除，那麼十六知見和六十二見，一切屬於見煩惱的都會滅除。這就是須陀洹的智慧所斷除的，是菩薩的無生法忍。『當起下二明法空文為三』，接下來第二部分說明法空，分為三部分：一是先分別法，二是破除，三是解釋。第一部分的內容是，菩薩爲了利益眾生，首先要分別法。

【English Translation】 English version: If Sravakas (Disciples of the Buddha) only seek self-liberation, their overall perception of things will negate Dharmasunyata (the emptiness of phenomena). Bodhisattvas (Enlightened beings) need to understand both the general characteristics (總相) and specific characteristics (別相) in order to transform sentient beings. If one only recognizes the general characteristics, believing that the three falsities (三假: body, function, and name) are like illusions, then the specific characteristics can also enter emptiness. However, to enter emptiness, one must first distinguish the equality of sentient beings and real dharmas (實法), and only after there is no error can one enter emptiness. Why? Because Bodhisattvas collect Dharma medicine and need to carefully distinguish and prepare medicine for different diseases. Therefore, the Mahaprajnaparamita Sastra (大智度論) explains that Bodhisattvas use the wisdom of the path (道種慧) to enter emptiness, and only after universally distinguishing various paths can they enter emptiness. Therefore, although this sutra observes sentient beings entering emptiness earlier, it still needs to further generate the thought of Dharma. The following text says, 'What is empty?' It is only empty because of the name. If it is said that it is only because of the name, then it means that it is like an illusion, and the emptiness is entered through the falsity of the body (體假). The initial statement on the emptiness of sentient beings is divided into three parts: first, it directly explains breaking the false existence of sentient beings to enter emptiness, which is breaking the result from the cause; second, it explains breaking the cause from the result; and third, it concludes. The content of the first part is that the delusions of the previous life, namely ignorance (無明) and action (行), can cause the five fruits (五果) such as consciousness (識) in this life. If there are these fruits, there is illness. The false cause leads to unreal retribution, which is naturally false. There is no self in it, so it is said, 'Who receives this?' This sentence does not clearly analyze the falsity of the body, but now, based on the meaning of the following text, it mostly uses the falsity of the body. Therefore, 'to the two explanations of birth and attachment' means breaking the cause from the result. The result is this body. The four great elements (四大) have no autonomy, and without autonomy, there is no self. Breaking the four great elements is like what was said earlier based on inviting Avalokitesvara Bodhisattva (觀音菩薩). Speaking of breaking the cause from the result, the sutra explains again: 'Moreover, this illness is all due to attachment to self.' Because of being deluded by this result, one calculates that there is a self, which is ignorance (癡); following the self is greed (貪); opposing the self will generate anger (嗔). This is love (愛), grasping (取), and existence (有), so there is future birth and death, and numerous sufferings continue. If one knows that there is no autonomy, one will not calculate that there is a self, thereby generating love, grasping, and existence. Therefore, it is said to break the cause from the result. Since knowing 'to the three conclusions of birth thought', if one knows that false calculation is the root of the disease, then one can remove the thought of self and the thought of sentient beings. If the thought of self and others is extinguished, then the sixteen knowledges (十六知見) and sixty-two views (六十二見), all belonging to the afflictions of views, will be extinguished. This is what the wisdom of a Stream-enterer (須陀洹) cuts off, and it is the non-origination forbearance (無生法忍) of a Bodhisattva. 'When arising, the second part explains Dharma emptiness in three parts', next, the second part explains Dharma emptiness, divided into three parts: first, distinguishing the Dharma; second, breaking it; and third, explaining it. The content of the first part is that, in order to benefit sentient beings, Bodhisattvas must first distinguish the Dharma.

法相方入空也。故大論云先用法智分別諸法。次用涅槃智所以入眾生空竟更起法想分別諸法。然後體法入空者。如身子利根入見道竟即能斷結成羅漢果。停留七日為作隨佛轉法輪將。須在學地遍知學人所行之法方證羅漢。今菩薩欲觀法假入空須先起法想。但以眾法合成此身者。即先分別眾因緣法。所謂過去二因成今五果。陰入界法成假名身。亦是十法界法。何以知然。眾生身具六道后破涅槃即破四種行人計涅槃也。起唯法起者陰入界生唯是法生。是中無我使起使滅。又解起唯法起者六道因果法起也。滅唯法滅者四種聖人得二涅槃即是三界因果法滅也。又此法者各不相知者色不知心心不知色。入界皆爾各不相知。所以然者諸法無性無知者見者。以何而知。起時不言我起者。前言不知是各不相知。今言諸法無性互不知起。雖有法起無自他性。虛假不實滅時不言我。滅義亦如是。

彼有疾至涅槃等二明破除法想。為滅法想者知法想顛倒是其大患。無法而生法想即是顛倒。此即體如幻化。不同數人法想即癡違順即貪恚。因有十使九十八使善惡業起即有分段因果實疾。故言即是大患。乃至計有四人涅槃皆是大患。我應離之者離此顛倒二邊法想。此有二義。一知所分別法皆如幻化得離法想。二知由心則有分別。若體內心隨理

【現代漢語翻譯】現代漢語譯本：法相才剛剛開始進入空性。所以《大智度論》中說，先用『法智』（能夠辨別諸法差別的智慧）來分別諸法，然後用『涅槃智』（體悟寂滅空性的智慧）來進入眾生空。最終，爲了更好地引導他人，又重新生起對法的認識，來分別諸法。然後體悟諸法而進入空性，就像舍利弗（Śāriputra）那樣，憑藉敏銳的根器，進入見道后，就能斷除煩惱結，成就阿羅漢果。但他停留了七天，爲了幫助佛陀轉法輪。必須要在學地遍知學人所修行的法，才能證得阿羅漢果。現在菩薩想要觀察法的虛假性而進入空性，必須先產生對法的認識。只是因為眾多法聚合才形成這個身體，所以首先要分別眾多的因緣法。所謂過去的兩種因成就現在的五種果。五陰、十二入、十八界等法組成了這個假名之身。這也是十法界的法。為什麼知道是這樣呢？因為眾生的身體具備六道輪迴，最終破除涅槃，也就是破除了四種修行人所執著的涅槃。生起唯法生起，意思是五陰、十二入、十八界的生起，都只是法的生起。其中沒有『我』，使煩惱生起，也使煩惱滅亡。另一種解釋是，生起唯法生起，指的是六道輪迴的因果法生起。滅亡唯法滅亡，指的是四種聖人證得兩種涅槃，也就是三界因果法滅亡。而且這些法各自互不相知，色法不知道心法，心法也不知道色法。十二入、十八界也是這樣，各自互不相知。之所以這樣，是因為諸法沒有自性，沒有知覺，沒有見者。憑什麼知道呢？因為生起的時候不說『我生起』。前面說『不知』是各自互不相知，現在說諸法沒有自性，互相不知道生起。雖然有法生起，但沒有自體和他體，虛假不真實，滅亡的時候也不說『我滅亡』。滅亡的意義也是這樣。對於那些執著於法的人，可以通過迅速證得涅槃等兩種智慧光明來破除法想。爲了滅除法想，要知道執著於法想是一種顛倒，是最大的禍患。本來沒有法，卻生起法想，這就是顛倒。這就要體悟一切如幻如化。不同於數論外道之人，執著於法想就是愚癡，違背自己的意願就產生貪慾和嗔恨。因為有十使、九十八使等善惡業的生起，就會有分段生死的因果報應，確實是很大的禍患。乃至執著于有四種人證得涅槃，都是很大的禍患。我應該遠離這些，遠離這種顛倒的二邊法想。這裡有兩種含義。一是知道所分別的法都如幻如化，就能遠離法想。二是知道分別是由心產生的，如果體悟內心，隨順真理，就能破除法想。

【English Translation】 English version: The Dharmas have just begun to enter emptiness. Therefore, the Mahaprajnaparamita-sastra says that first, 'Dharma Wisdom' (the wisdom to distinguish the differences between all dharmas) is used to differentiate all dharmas, and then 'Nirvana Wisdom' (the wisdom to realize the emptiness of stillness and extinction) is used to enter the emptiness of sentient beings. Ultimately, in order to better guide others, the recognition of dharmas is re-arisen to differentiate all dharmas. Then, realizing dharmas and entering emptiness is like Sariputra (Śāriputra), who, with his sharp faculties, can cut off afflictions and attain the fruit of Arhat after entering the Path of Seeing. However, he stayed for seven days to help the Buddha turn the Dharma wheel. One must know all the dharmas practiced by learners in the stage of learning in order to attain the Arhat fruit. Now, if a Bodhisattva wants to observe the falsity of dharmas and enter emptiness, he must first generate the recognition of dharmas. It is only because many dharmas are assembled that this body is formed, so first, the many causal dharmas must be differentiated. The so-called two causes in the past achieve the five fruits in the present. The five skandhas, twelve ayatanas, and eighteen dhatus form this nominally existent body. This is also the dharma of the Ten Dharma Realms. How do we know this is so? Because the body of sentient beings possesses the six paths of reincarnation, and ultimately breaking through Nirvana means breaking through the Nirvana clung to by the four types of practitioners. The arising of 'only dharma arises' means that the arising of the five skandhas, twelve ayatanas, and eighteen dhatus is only the arising of dharmas. There is no 'self' in it, causing afflictions to arise and also causing afflictions to cease. Another explanation is that the arising of 'only dharma arises' refers to the arising of the causal dharmas of the six paths of reincarnation. The cessation of 'only dharma ceases' refers to the four types of sages attaining the two Nirvanas, which is the cessation of the causal dharmas of the three realms. Moreover, these dharmas do not know each other, form does not know mind, and mind does not know form. The twelve ayatanas and eighteen dhatus are also like this, not knowing each other. The reason for this is that dharmas have no self-nature, no awareness, and no seer. How do we know this? Because when arising, it does not say 'I arise'. The previous statement of 'not knowing' means that they do not know each other, and now it is said that dharmas have no self-nature and do not know each other's arising. Although dharmas arise, they have no self or other nature, they are false and unreal, and when ceasing, they do not say 'I cease'. The meaning of cessation is also like this. For those who are attached to dharmas, the two wisdom lights of quickly attaining Nirvana, etc., can be used to break through the dharma-thought. In order to eliminate dharma-thought, one must know that clinging to dharma-thought is a reversal and the greatest misfortune. Originally there is no dharma, but dharma-thought arises, which is a reversal. This is to realize that everything is like illusion. Unlike the Samkhya heretics, clinging to dharma-thought is ignorance, and greed and hatred arise when one's wishes are thwarted. Because of the arising of the ten kleshas, ninety-eight anusayas, and other good and evil karmas, there will be the causal retribution of segmented life and death, which is indeed a great misfortune. Even clinging to the idea that there are four types of people attaining Nirvana is a great misfortune. I should stay away from these, away from this reversed two-sided dharma-thought. There are two meanings here. One is that knowing that the dharmas that are differentiated are like illusions, one can stay away from dharma-thought. The second is that knowing that differentiation arises from the mind, if one realizes the inner mind and follows the truth, one can break through dharma-thought.

三假所成不自他等。玄義已明從假入空。四十八番破見即無有無等四見法想。又用九百七十二番破思。即三界思惟法想究竟盡也。是為斯陀含乃至阿羅漢智斷皆是菩薩無生法忍。即是體法假入空。云何為離離我我所者。內心法想為我計十法界為所。若體內心能起法想顛倒幻化不自他等。如前破者即是離我。若體十界幻化虛假不自他等即是離所。云何離我我所等者。前約離能觀我為內所觀我為外名不念二法。此中即生死界內為內涅槃界外為外。名不念二法。若二邊皆空名為平等。即是體假入法空。謂我等涅槃等者如前所明。能起法想之心為我。此我即空涅槃為所。所亦即空。空理無二即是等也。亦應云生死為所涅槃尚空況生死法。

所以至定性三釋我及涅槃是二皆空者。即是從體二邊法假以入空也。又重釋言但以名字故。空二法無決定性者此中正顯體法假空。正意在此故前判此初觀是衍體空。以名字空無決定性。即是生死涅槃相待故有名字。無定生死涅槃之法。四句研核。若不可得而說二法者但有名字無決定性。

得是至亦空三明平等空。即是體平等假以入空。言平等者生死有為涅槃無為。二法相異故不等也。今二法皆空無二相異即名平等。若存平等非平等空也。如存生法非生法空。得是平等唯有空病等者

【現代漢語翻譯】現代漢語譯本三假（三種虛假：因緣假、相續假、和合假）所成，不自（不是自身）不他（不是他物）等。玄義（對佛經精深義理的解釋）已經闡明了從假入空（從虛假進入空性）的道理。用四十八番（四十八種）方法破除見解，即破除有、無等四種見解和法想（對佛法的執著）。又用九百七十二番方法破除思惑，即破除三界（欲界、色界、無色界）的思惟法想，最終達到究竟。這就是斯陀含（梵語Srotāpanna，預流果）、乃至阿羅漢（梵語Arhat，無學果）的智慧和斷惑，都是菩薩的無生法忍（對諸法不生不滅的證悟），即是體法假入空（體悟諸法本性是空）。什麼是離離我我所（脫離對自我和屬於自我的事物的執著）？內心中的法想執著為『我』，將十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）執著為『我所』。如果體悟到內心能生起法想，都是顛倒幻化，不自不他等，如前面所破除的，就是離我。如果體悟到十法界都是幻化虛假，不自不他等，就是離所。什麼是離我我所等？前面是從能觀的我為內，所觀的我為外，名為不念二法（不執著內外兩種法）。這裡則是以生死界為內，涅槃界為外，名為不念二法。如果二邊都空，名為平等，即是體假入法空（體悟虛假進入法空）。所謂我等涅槃等，如前面所說明的，能生起法想的心為我，這個我也是空的，涅槃為所，所也是空的。空的道理沒有二致，就是平等。也可以說生死為所，涅槃尚且是空，何況生死法。所以到了定性（確定性質）時，三次解釋『我』及『涅槃』都是空，就是從體悟二邊法假而進入空。又重新解釋說，只是因為名字的緣故，空這二法沒有決定性，這裡正是顯示體法假空（體悟諸法本性是空）。正意就在這裡，所以前面判斷這初觀是衍體空（擴充套件體性空）。因為名字是空，沒有決定性，就是生死涅槃相對待才有名字，沒有固定的生死涅槃之法。用四句（有、無、亦有亦無、非有非無）來研核，如果不可得，而說二法，但有名字，沒有決定性。得到『是』，乃至『亦空』，三次說明平等空（體悟平等是空），就是體悟平等假而進入空。說到平等，生死是有為法，涅槃是無為法，二法相異所以不平等。現在二法都空，沒有二相差異，就名為平等。如果存有平等，就不是平等空。如同存有生法，就不是生法空。得到『是平等唯有空病等』。

【English Translation】 English version The three falsities (three kinds of falsities: conditionality, continuity, and aggregation) are neither self nor other. The profound meaning has already clarified the principle of entering emptiness from falsity. Using forty-eight methods to break through views, that is, breaking through the four views of existence, non-existence, etc., and the thought of Dharma (attachment to the Dharma). Also, using nine hundred and seventy-two methods to break through delusions of thought, that is, breaking through the thoughts and attachments of the three realms (desire realm, form realm, formless realm), ultimately reaching completion. This is the wisdom and severance of delusions of Srotāpanna (stream-enterer) to Arhat (worthy one), which are all the forbearance of non-origination of Bodhisattvas, that is, realizing the emptiness of the nature of phenomena. What is 'leaving self and what belongs to self'? The Dharma thought in the mind is attached to as 'self', and the ten Dharma realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, buddhas) are attached to as 'what belongs to self'. If one realizes that the mind can generate Dharma thoughts, which are all inverted illusions, neither self nor other, etc., as previously broken through, then one is leaving self. If one realizes that the ten Dharma realms are all illusory and false, neither self nor other, etc., then one is leaving what belongs to self. What is 'leaving self and what belongs to self, etc.'? Previously, it was from the observer as internal, and the observed as external, called not thinking of two Dharmas (not being attached to internal and external Dharmas). Here, the realm of birth and death is internal, and the realm of Nirvana is external, called not thinking of two Dharmas. If both sides are empty, it is called equality, that is, realizing the emptiness of falsity and entering the emptiness of Dharma. The so-called self, Nirvana, etc., as explained earlier, the mind that can generate Dharma thoughts is the self, and this self is also empty. Nirvana is what belongs to self, and what belongs to self is also empty. The principle of emptiness is not different, which is equality. It can also be said that birth and death are what belongs to self, and even Nirvana is empty, let alone the Dharma of birth and death. Therefore, when it comes to determining the nature, explaining three times that 'self' and 'Nirvana' are both empty, it is from realizing the falsity of the two sides of Dharma and entering emptiness. It is re-explained that only because of the name, the emptiness of these two Dharmas has no definitive nature. This is precisely showing the emptiness of the nature of phenomena. The main intention is here, so it was previously judged that this initial contemplation is expanding the emptiness of nature. Because the name is empty and has no definitive nature, it is only because birth and death and Nirvana are relative that there are names. There is no fixed Dharma of birth and death and Nirvana. Using the four sentences (existence, non-existence, both existence and non-existence, neither existence nor non-existence) to examine, if it is unattainable, and two Dharmas are spoken of, there is only a name and no definitive nature. Obtaining 'is', and even 'also empty', explaining three times the emptiness of equality, is realizing the falsity of equality and entering emptiness. Speaking of equality, birth and death are conditioned Dharmas, and Nirvana is unconditioned Dharma. The two Dharmas are different, so they are not equal. Now that the two Dharmas are empty, there is no difference in the two aspects, which is called equality. If equality exists, it is not the emptiness of equality. Just like if birth exists, it is not the emptiness of birth. Obtaining 'is equality, only the disease of emptiness, etc.'

。即是體平等假以入空也。所以平等是假者待不平等故有平等。即相待假。四句撿核。若不可得但有名字名字即空。即是體平等假空空病亦空。問此違瓔珞彼明從空入假方是平等。何以初觀言平等空。答利根菩薩若不得生死知涅槃亦空。能懸破滯空之病名平等空。此有二種。通教入空未發真智妄計涅槃生戲論者。此如大論破第一義空。引毗曇有緣無為生使。知空病亦空即無空病。見第一義是通教意。別圓不爾。若見偏真起染著者不能入假。如住化城故名空病。知空亦空即見中道。複次若言我等即生死空涅槃等即真諦空空病亦空即是妄計中道病空往。望文意謂如此。此觀既是通相入空非但假空真中亦空。初觀雖爾位行終在從假入空。豈知中空。無明即斷類如聲聞在方便道未入正位。雖虛心破空實未見諦。細尋此意與前初番慰喻意同。

是有疾下二約從空入假以明調伏。此觀正調界內外無知實疾亦名平等觀。即是修道種智法眼此。正為佛道品作本。以無所受即是仍上空觀已斷界內諸受。所以受此諸受者為化愛見眾生也。出假有三。一從念處相似空出。何者菩薩化物心重自行則輕故。慈悲重者不務斷結。從相似空即便出假。見思未斷故言有疾。二從見諦終不退轉即便出假。思惑未盡即是有疾。三斷見思盡方乃出假。通

【現代漢語翻譯】現代漢語譯本：這就是體平等假，通過它進入空性。之所以說平等是假，是因為它依賴於不平等，所以才有了平等。這就是相待假。用四句來檢驗，如果不可得，就只有名字，名字就是空。這就是體平等假空，空病也空。問：這與《瓔珞經》相違背，該經明明說從空入假才是平等。為什麼最初的觀法卻說平等空？答：對於利根菩薩來說，如果不得生死，就知道涅槃也是空。能夠懸破滯空的病，就叫做平等空。這有兩種情況。通教入空，如果未發真智，妄計涅槃，就會產生戲論。這就像《大智度論》破第一義空，引用毗曇宗的觀點，認為有緣無為會產生煩惱。知道空病也是空，就沒有空病了。見到第一義是通教的意旨，別教和圓教不是這樣。如果見到偏真而產生染著，就不能入假，就像住在化城一樣，所以叫做空病。知道空也是空，就見到了中道。再次，如果說『我等即生死空，涅槃等即真諦空，空病也空』，這就是妄計中道，病空往。從文字意義上來看，就是這樣。這個觀法既然是通相入空，就不僅僅是假空，真和中也空。最初的觀法雖然如此，但位行最終還是在於從假入空。哪裡知道中空呢？無明就會斷滅，類似於聲聞在方便道上，還沒有進入正位。雖然虛心破空，實際上並沒有見諦。仔細尋味這個意思，與前面最初一番慰喻的意思相同。是有疾下文，第二段是關於從空入假來闡明調伏。這個觀法正是調伏界內外無知的實在疾病，也叫做平等觀。這就是修道種智法眼，這正是為佛道品作根本。因為無所受，就是仍然是上面的空觀，已經斷除了界內的各種感受。所以接受這些感受，是爲了化度愛見眾生。出假有三種。第一種是從念處相似空出。為什麼呢？因為菩薩化物的心很重，自行則很輕，所以慈悲心重的人不致力于斷結。從相似空就出假了。見思惑沒有斷，所以說是有疾。第二種是從見諦終不退轉就出假。思惑沒有斷，就是有疾。第三種是斷見思盡才出假。通教。

【English Translation】 English version: This is the 'body-equality-provisional' (ti pingdeng jia), through which one enters emptiness. The reason equality is called provisional is because it relies on inequality, hence there is equality. This is 'relative-provisional' (xiangdai jia). Examine it with the four phrases; if it is unattainable, there is only name, and name is emptiness. This is 'body-equality-provisional-emptiness' (ti pingdeng jia kong), even the sickness of emptiness is empty. Question: This contradicts the Yingluo Sutra (Yingluo jing), which clearly states that entering the provisional from emptiness is equality. Why does the initial contemplation speak of 'equality-emptiness' (pingdeng kong)? Answer: For sharp-witted Bodhisattvas, if they do not attain birth and death, they know that even Nirvana (Niepan) is empty. Being able to suspend and break the sickness of clinging to emptiness is called 'equality-emptiness'. This has two situations. In the Common Teaching (Tongjiao) entering emptiness, if one has not developed true wisdom and falsely clings to Nirvana (Niepan), then delusive arguments arise. This is like the Mahaprajnaparamita Sastra (Dazhidu lun) refuting the 'first principle emptiness' (diyiyi kong), quoting the Abhidharma (Pitan) view that conditioned unconditionedness gives rise to afflictions. Knowing that the sickness of emptiness is also empty, then there is no sickness of emptiness. Seeing the first principle is the intention of the Common Teaching (Tongjiao); the Distinct Teaching (Biejiao) and Perfect Teaching (Yuanjiao) are not like this. If one sees partial truth and becomes attached, one cannot enter the provisional, like dwelling in a transformation city, hence it is called the sickness of emptiness. Knowing that emptiness is also empty, one sees the Middle Way. Furthermore, if one says, 'We are empty of birth and death, Nirvana (Niepan) is empty of ultimate truth, and the sickness of emptiness is also empty,' this is falsely clinging to the Middle Way, and the sickness of emptiness goes forth. From the meaning of the text, it seems like this. Since this contemplation is a common aspect of entering emptiness, it is not only provisional emptiness, but also true and middle are empty. Although the initial contemplation is like this, the position and practice ultimately lie in entering emptiness from the provisional. How can one know the middle emptiness? Ignorance will be cut off, similar to Sravakas (Shengwen) on the path of expedient means, not yet entering the correct position. Although one empties the mind to break emptiness, one has not truly seen the truth. Carefully examine this meaning, and it is the same as the initial comforting meaning before. The second section below, 'Having Disease' (Shi You Ji), is about clarifying taming through entering the provisional from emptiness. This contemplation is precisely taming the real sickness of ignorance within and beyond the realms, and is also called 'equality contemplation' (pingdeng guan). This is cultivating the wisdom of the path, the Dharma Eye (Fayan); this is precisely making the foundation for the Buddha path. Because there is nothing received, it is still the above contemplation of emptiness, already cutting off all the sensations within the realms. Therefore, receiving these sensations is for transforming sentient beings who love views. There are three types of exiting the provisional. The first is exiting from the similar emptiness of the mindfulness places. Why? Because the Bodhisattva's mind for transforming beings is heavy, and self-practice is light, so those with heavy compassion do not strive to cut off afflictions. They exit the provisional from similar emptiness. Because the afflictions of views and thoughts have not been cut off, it is said to have disease. The second is exiting the provisional from seeing the truth and never regressing. Because the afflictions of thought have not been exhausted, it is having disease. The third is exiting the provisional only after cutting off the afflictions of views and thoughts. Common Teaching (Tongjiao).

教齊此。此乃無三界正疾猶有習氣無知。亦是有疾。若別教入無量四諦塵沙之假故名入假。但別圓皆有入假之觀。今取通教斷分段盡正是別教出假之位。故借通顯非用通也。但通教別惑見思無明猶自未除。故於別圓猶是界外具足有疾。前明入空既體三假今明入假還入三假。上第二別教入假慰喻經文具五。今第二觀調伏文亦具五。雖不次第大意孱同。文具五者一以無所受而受諸受。此是神根利者堪出假也。二未具佛法不應滅受取證者。是大精進能為眾生集佛法也。三設身有苦當起悲心即是大悲。四我既調伏亦當調彼即是弘誓。五能調伏慧利即勇健心。初解以無所受而受諸受。若念處暖頂方便伏見名無所受。若見諦一受不退常寂然。不受六十二見名無所受。斷見思已位齊羅漢。故法華云于諸法不受皆成阿羅漢。智斷是菩薩無生。即是真無所受若於界外猶名為受。不妨三界見思已斷隨分得名真無所受。大品明不受有五。謂受不受不受亦不受。乃至非受非不受亦不受不受亦不受。前四破我即是不受生死得入涅槃。后一不受涅槃即能入假。菩薩慈悲應須拔濟。云何不受而受涅槃。應須入假受其諸受。故云眾生病則我病也。眾生若離見思諸受我亦離之。故言眾生病癒我病則愈。為是義故以無所受而受諸受。受總有三。一凡夫受二二

乘受三菩薩受。一凡夫受屬愛屬見。愛見各有善惡。屬愛惡受者即是魔羅樂生死。起三毒十使謗于方等五逆四重十惡三塗。此等諸受菩薩以無所受受此諸惡。如調達婆藪受重罪業地獄受苦。乃至受諸餓鬼畜生等苦。屬愛善受者受從愛煩惱起十善十二門禪修羅人天果報。方便附近而化導之。屬見受者亦有二種。一因見造惡如尼揵見。二因見造善即梵志見菩薩。實非九十六種而愍此屬見眾生受善惡見。和光不同塵而化度之。二明受二乘受者。即藏通二乘一三藏四門受一見有得道如毗曇。菩薩入空知生生不可說。豈有生滅有之可受。為應以此門而得度者而受此受。說法造論悉檀利生。二受空門者如成論明見空得道。菩薩久知生生不可說。豈有折生法二空乃至滅三心涅槃之可受也。為接此門而入道者受之作論悉檀利生。受亦有亦無門如昆勒論。受非有非無門如為車匿說離有無。二受通教二乘者此約十喻以明四門。如中論觀法品明。故大論嘆般若云。般若如火炎四邊不可取。菩薩從假入空久知不生生不可受不可說。但為眾生有此四門根性。而入假受之說法造論。四悉教化二乘人也。三明菩薩受者菩薩從假入空知四不可說不受四教大乘。為有四種大乘根性從空入假而受四教一十六門。化四根性用四悉檀說法造論而度脫之。問若入假

受圓教四門者何須第三觀。答觀此經意必須用通相入假釋也。

未具至取證也二明精進能具佛法。利根菩薩從空入假。雖能以無所受而受諸受。如空中種樹。若無大精進力即不能于諸受中成就一切佛法。猶如懶人雖得作器無所成辨。若大精進如大施太子空其大海。如華嚴明。七地欲沈空諸佛所不許勸發起其大精進力故菩薩入假。未具佛法當勤精進不應滅受取證。今明具佛法者還約三種受其一切法。一約凡夫者即約屬愛見受也。屬愛惡受已如前列。受此諸受具修一切法。菩薩于諸不善受知病識藥。知病即知苦集識藥即知道滅。知四不可說而通四種四諦。即是行於非道通達佛道。此不善道即如來種用四悉檀自行化他。此具如佛道品(云云)。次約屬愛善受。具足佛法者亦如前列。於此善受能知天文地理韋陀書史五明六藝。輪王十善五通神仙之論釋提桓因種種善論諸梵天王說出欲論無不皆知。又於此法知四不可說等例前惡中。次明受屬見惡受善受。以邪相入正法修一切佛法亦如是。二明受二乘具一切佛法。即藏通四門皆知四不可說例前惡中。三明受菩薩受具一切佛法。四教菩薩如前說。菩薩知四不可說入假利生。三藏菩薩有門生滅四諦起四弘誓願。阿僧祇劫行六度行具一切法。而於生滅四諦通達三種四諦自利利他。余

【現代漢語翻譯】現代漢語譯本：問：受持圓教四門的人，為什麼還需要第三觀？答：觀察這部經的意旨，必須運用通相、入假、釋義的方法。

二、未達到證悟的菩薩，需要精進才能具足佛法。利根的菩薩從空入假，雖然能夠以無所受的心來接受各種感受，就像在空中種樹一樣。如果沒有強大的精進力，就不能在各種感受中成就一切佛法，就像懶惰的人即使得到了工具也一事無成。如果具有大精進力，就像大施太子那樣，能夠空盡大海。如《華嚴經》所說，七地菩薩如果沉溺於空性，諸佛是不允許的，會勸其發起大精進力。因此，菩薩入假，在未具足佛法時，應當勤奮精進，不應該滅除感受而急於取證。現在說明具足佛法的人，仍然要從三種感受來理解一切法。一是針對凡夫，即針對屬於愛見的感受。屬於愛和惡的感受已經在前面列舉過了。接受這些感受，具足修習一切法。菩薩對於各種不善的感受，知道病因，認識藥物。知道病因就是知道苦和集，認識藥物就是知道道和滅。知道四種不可說，從而通達四種四諦，這就是行於非道而通達佛道。這些不善之道，就是如來運用四悉檀來利益自己和教化他人。這些內容在佛道品中已經詳細說明。

其次是針對屬於愛的善的感受，具足佛法的人也如前面所列舉的。對於這些善的感受，能夠知曉天文地理、韋陀書史、五明六藝、輪王十善、五通神仙的理論、釋提桓因的各種善論、諸梵天王所說的出欲論，沒有不通曉的。又於此法，知道四種不可說等，與前面惡的感受類似。

其次說明接受屬於見的惡的感受和善的感受，以邪相進入正法，修習一切佛法也是如此。二是說明接受二乘的感受，具足一切佛法。即藏通四門都知道四種不可說，與前面惡的感受類似。三是說明接受菩薩的感受，具足一切佛法。四教菩薩如前面所說。菩薩知道四種不可說，入假利益眾生。三藏菩薩從有門生滅四諦發起四弘誓願，經歷阿僧祇劫修行六度，具足一切法，並且對於生滅四諦通達三種四諦，自利利他。其餘內容省略。

【English Translation】 English version: Q: For those who uphold the four gates of the Perfect Teaching (yuanjiao simen 圓教四門), why is there a need for the third contemplation? A: To contemplate the meaning of this sutra, one must use the methods of universal characteristics (tongxiang 通相), entering the provisional (rujia 入假), and explanation (shi 釋).

Those who have not yet attained enlightenment need diligence to be complete with the Buddha-dharma. Bodhisattvas with sharp faculties enter the provisional from emptiness. Although they can receive all kinds of feelings with a mind of non-reception, like planting trees in the air, without great diligence, they cannot accomplish all Buddha-dharma in all kinds of feelings, just like a lazy person who cannot accomplish anything even with tools. If one has great diligence, like Prince Great Giver (Da Shi Taizi 大施太子) who emptied the great sea. As the Avatamsaka Sutra explains, if a seventh-ground Bodhisattva (qidi pusa 七地菩薩) is immersed in emptiness, the Buddhas do not allow it and will advise them to arouse great diligence. Therefore, Bodhisattvas enter the provisional. When they have not yet completed the Buddha-dharma, they should diligently strive and not hastily extinguish feelings to attain enlightenment. Now, it is explained that those who are complete with the Buddha-dharma still understand all dharmas from three kinds of feelings. First, regarding ordinary people, it refers to feelings belonging to love and views (aijian 愛見). Feelings belonging to love and evil have already been listed earlier. Accepting these feelings, one is complete with the practice of all dharmas. Bodhisattvas, regarding various unwholesome feelings, know the cause of the illness and recognize the medicine. Knowing the cause of the illness is knowing suffering and accumulation (ku ji 苦集), and recognizing the medicine is knowing the path and cessation (dao mie 道滅). Knowing the four unspeakables (si bu ke shuo 四不可說), one thereby penetrates the four kinds of four noble truths (si zhong si di 四種四諦), which is walking on a non-path to penetrate the Buddha-path. These unwholesome paths are the Tathagata's use of the four siddhantas (si xitan 四悉檀) to benefit oneself and teach others. These contents have been explained in detail in the chapter on the Buddha-path.

Secondly, regarding wholesome feelings belonging to love, those who are complete with the Buddha-dharma are also as listed earlier. Regarding these wholesome feelings, one can know astronomy, geography, the Vedas, history, the five sciences (wu ming 五明), the six arts (liu yi 六藝), the theories of the Wheel-Turning King's ten virtues (lunwang shi shan 輪王十善), the five supernatural powers (wu tong 五通), the immortals, the various wholesome discussions of Shakra (Shiti Huan Yin 釋提桓因), and the discussions on liberation from desire spoken by the Brahma Kings (Fan Tian Wang 梵天王), there is nothing that one does not know. Furthermore, regarding this dharma, knowing the four unspeakables, etc., is similar to the previous evil feelings.

Next, it explains accepting evil feelings and wholesome feelings belonging to views. Entering the right dharma with wrong appearances and practicing all Buddha-dharma is also like this. Secondly, it explains accepting the feelings of the Two Vehicles (er cheng 二乘), being complete with all Buddha-dharma. That is, the four gates of the Tripitaka and Common Teachings (zang tong simen 藏通四門) all know the four unspeakables, similar to the previous evil feelings. Thirdly, it explains accepting the feelings of Bodhisattvas, being complete with all Buddha-dharma. The four teachings of Bodhisattvas are as explained earlier. Bodhisattvas know the four unspeakables and enter the provisional to benefit sentient beings. The Tripitaka Bodhisattvas generate the four great vows (si hong shi yuan 四弘誓願) from the four noble truths of arising and ceasing (shengmie si di 生滅四諦) in the gate of existence, practice the six perfections (liu du 六度) for asamkhya kalpas (asengqi jie 阿僧祇劫), and are complete with all dharmas. Furthermore, regarding the four noble truths of arising and ceasing, they penetrate the three kinds of four noble truths, benefiting themselves and others. The rest is omitted.

三門亦如是。通別圓一十二門亦如是。若受凡夫受未具佛法不得滅之取證。乃至菩薩受亦如是。華嚴呵七地沈空意當在此。瓔珞云等覺地無量百千萬劫入重玄門修凡夫事。即是未滅凡夫受而取證也。凡夫受尚爾。二乘菩薩受未具佛法豈得滅而取證。

設身至大悲心三明入假起悲。入假精進具學佛法本為化他。若大悲心少則精進心羸。故須加修悲心。設身有苦者。若是念處等出假伏惑未斷。若入生死苦來逼身或生退悔。若斷結見真或自存己。樂欲入涅槃放舍精進。故勸愍惡趣。無量劫來不識真正沉淪苦海。今得念處暖頂知空。苦尚難忍何況彼耶。乃至見諦出假。今有思惟。苦猶難忍況具縛惡趣。乃至斷見思盡出假。今止有習。苦猶難忍況三界凡夫。如是念時大悲節節增長。甘心受苦。荷負眾生出假精進。具如前釋。以已之疾愍于彼疾此意同也。

我既下四明弘誓文為四。一酬本願化物二去取三正化物四傳釋。我既至眾生初明酬本願。何者悲誓利物但為內疾猶重未成化他之法。今修二觀調伏取相若薄若盡無知稍破。故言我既調伏。本願度物今須調伏一切眾生。但除其病而不除法。二明去取有師言。如病眼見華病瘥本無。眾生亦爾妄見諸法。妄惑若滅則無法可除。此是本無法何謂不除法。今言一切眾生具十界法

【現代漢語翻譯】現代漢語譯本：三門也是如此。通、別、圓這十二門也是如此。如果凡夫接受了（教法），但尚未具備圓滿的佛法，就不能滅除（凡夫之）受而證果。乃至菩薩接受（教法）也是如此。《華嚴經》呵斥七地菩薩沉溺於空的意圖，應該就在於此。《瓔珞經》說，等覺菩薩在無量百千萬劫中進入重玄門，修習凡夫之事，這就是沒有滅除凡夫之受而取證。凡夫之受尚且如此，二乘和菩薩接受（教法），在未具備圓滿佛法的情況下，怎麼能滅除（其受）而取證呢？假設自身處於極大的大悲心中，通過三明（宿命明、天眼明、漏盡明）入假觀，生起悲心。入假觀后精進修行，是爲了學習圓滿的佛法，其根本目的是爲了教化他人。如果大悲心不足，那麼精進心就會衰弱，所以需要加強修習悲心。假設自身有痛苦，如果是通過念處等方法出假觀，只是伏住了煩惱，並沒有斷除。如果進入生死輪迴，痛苦逼迫自身，可能會產生退悔之心。如果斷除了結使，證得了真理，可能會自滿自足，只想進入涅槃，放棄精進。所以勸導（行者）憐憫惡趣眾生。惡趣眾生在無量劫以來，不認識真正的（解脫之道），沉淪在苦海之中。現在（行者）通過念處、暖位、頂位，知道了空性，尚且覺得痛苦難以忍受，更何況那些惡趣眾生呢？乃至見諦（證得真理）后出假觀，現在仍然有思惑存在，（行者）尚且覺得痛苦難以忍受，更何況那些被束縛的惡趣眾生呢？乃至斷盡見思惑后出假觀，現在只剩下習氣，（行者）尚且覺得痛苦難以忍受，更何況三界中的凡夫呢？像這樣思念的時候，大悲心就會節節增長，甘心忍受痛苦，承擔起救度眾生的責任，出假觀后精進修行，具體內容如前文所解釋的。以自己的疾病憐憫他人的疾病，意思是一樣的。我既然寫下四明弘誓文，其內容分為四個方面：一是酬報本願，教化眾生；二是去除（錯誤）和選取（正確）；三是正式教化眾生；四是傳授和解釋（佛法）。『我既然』到『眾生』，首先說明酬報本願。為什麼說悲心和誓願是爲了利益眾生，但（如果）只是爲了自身的疾病，仍然很嚴重，沒有成就教化他人的方法。現在通過修習二觀（空觀和假觀）來調伏（煩惱），取相（觀察諸法）如果變得微薄或者消失，無知稍微被破除。所以說『我既然調伏』。本來的願望是度化眾生，現在需要調伏一切眾生。只是去除他們的疾病，而不去除（他們所具有的）法。第二點說明去除和選取，有法師說，就像生病的人的眼睛看到虛幻的花朵，病好了，花朵本來就不存在。眾生也是這樣，虛妄地看到諸法。虛妄的迷惑如果滅除了，就沒有什麼法可以去除。這是本來就沒有法，為什麼說不去除法呢？現在說一切眾生都具有十界之法（地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）。

【English Translation】 English version: The three gates are also like this. The twelve gates of 'Tong' (common), 'Bie' (distinct), and 'Yuan' (perfect) are also like this. If an ordinary person receives (the teachings) but has not fully possessed the Buddha-dharma, they must not extinguish their 'reception' (受) to attain realization. Even a Bodhisattva receiving (the teachings) is the same. The Huayan Sutra's (華嚴經) criticism of the seventh-ground Bodhisattvas (七地) sinking into emptiness is likely directed at this. The Yingluo Sutra (瓔珞經) says that a Bodhisattva of Equal Enlightenment (等覺) enters the Profound Gate (重玄門) for countless hundreds of thousands of kalpas, practicing the affairs of ordinary people. This means they are taking realization without extinguishing the 'reception' of an ordinary person. Even the 'reception' of an ordinary person is like this, how can those of the Two Vehicles (二乘) and Bodhisattvas, who have not fully possessed the Buddha-dharma, extinguish their 'reception' to attain realization? Suppose oneself is in a state of great compassion, entering the provisional (假) through the Three Clearnesses (三明 -宿命明宿命明, 天眼明天眼明, 漏盡明漏盡明), giving rise to compassion. Entering the provisional with diligence is to learn the complete Buddha-dharma, the fundamental purpose of which is to transform others. If great compassion is lacking, then the mind of diligence will be weak, so it is necessary to increase the cultivation of compassion. Suppose oneself has suffering, if it is exiting the provisional through the Four Foundations of Mindfulness (念處) and the like, it only subdues afflictions without severing them. If one enters the cycle of birth and death, and suffering comes to press upon the body, one may develop regret. If one severs the fetters and sees the truth, one may become self-satisfied, desiring only to enter Nirvana and abandoning diligence. Therefore, one is exhorted to have compassion for beings in the evil realms. For countless kalpas, beings in the evil realms have not recognized the true (path to liberation), sinking in the sea of suffering. Now (the practitioner), through the Four Foundations of Mindfulness, the Warmth Stage (暖位), and the Peak Stage (頂位), knows emptiness, and still finds suffering difficult to endure, how much more so for those beings in the evil realms? Even after seeing the truth and exiting the provisional, there are still thoughts remaining, and (the practitioner) still finds suffering difficult to endure, how much more so for those bound beings in the evil realms? Even after severing all views and thoughts and exiting the provisional, only habits remain, and (the practitioner) still finds suffering difficult to endure, how much more so for ordinary people in the Three Realms (三界)? When one thinks in this way, great compassion will increase step by step, willingly enduring suffering, taking on the responsibility of saving sentient beings, and diligently practicing after exiting the provisional, as explained earlier. To pity the diseases of others with one's own diseases, the meaning is the same. Since I have written the Fourfold Vow of Siming (四明弘誓文), its content is divided into four aspects: first, to repay the original vow and transform sentient beings; second, to remove (the wrong) and select (the right); third, to formally transform sentient beings; and fourth, to transmit and explain (the Dharma). From 'Since I' to 'sentient beings', it first explains repaying the original vow. Why is it said that compassion and vows are for the benefit of sentient beings, but (if) it is only for one's own diseases, it is still very serious, and one has not achieved the method of transforming others. Now, by cultivating the Two Contemplations (二觀 - 空觀空觀 and 假觀假觀), one subdues (afflictions), and if the taking of characteristics (取相 - observing phenomena) becomes thin or disappears, ignorance is slightly broken. Therefore, it is said 'Since I have subdued'. The original vow was to liberate sentient beings, now it is necessary to subdue all sentient beings. Only remove their diseases, but do not remove the Dharma (that they possess). The second point explains removing and selecting, some Dharma masters say that just like a sick person's eyes see illusory flowers, when the illness is cured, the flowers were originally not there. Sentient beings are also like this, falsely seeing all dharmas. If false delusion is extinguished, then there is no Dharma to remove. This is because there was originally no Dharma, so why say not to remove the Dharma? Now it is said that all sentient beings possess the Dharma of the Ten Realms (十界 - 地獄界Hell Realm, 餓鬼界Hungry Ghost Realm, 畜生界Animal Realm, 阿修羅界Asura Realm, 人界Human Realm, 天界Heaven Realm, 聲聞界Sravaka Realm, 緣覺界Pratyekabuddha Realm, 菩薩界Bodhisattva Realm, 佛界Buddha Realm).

無明不了觸處病生。若有智慧無礙自在悉為佛事。譬如火是燒法若觸燒。如病。謹慎不觸即是除病不可除火。除火則失溫身照闇成食之能。十二因緣三道亦爾。此有去取法不同除也。又火能燒人得法術者入出無礙不須除火。故八萬四千煩惱凡夫為之疲勞。諸佛菩薩以為佛事。亦如治眼去病存精。為斷病本而教導之者。三正明化物。病本即是一念無明取相。故華嚴云三界無別法唯是一心作。今謂唯是一念無明取相心作此即三界之病本也。若知無明不起取有即畢故不造新。即是斷病本也。何謂病本下四傳釋文為二。初釋出病本二釋教化斷除。何謂病本者攀緣只是妄念取相。過去無明行合現在愛取有。合過去攀緣為現在病本。現在攀緣為未來病本。何所攀緣謂之三界者。過現攀緣皆緣三界。若離三界無別攀緣云。何至無所得。次釋教化斷除。謂心無所得者無相空慧。不得一念無明取三界相。即心無所得攀緣皆息。如經無所攀緣。謂二見者我及涅槃。是二皆空即內外見心皆無所得。若心無所得無明取相攀緣皆息。則心水清凈珠相自現。若得清凈心常一則能見般若。是為化物之要道也。文殊下五明勇健心結釋前四文為二。一正結釋二譬顯。是為有疾菩薩調伏其心者。結從空入假伏心修一切佛法。結能利益一切眾生。如金剛般若云

【現代漢語翻譯】現代漢語譯本因為不明白，所以接觸之處都會生病。如果有了智慧，就能無礙自在，一切都是佛事。譬如火有燃燒的特性，如果接觸就會被燒傷，就像生病一樣。謹慎不接觸，就是去除疾病，但不能去除火。去除火就失去了溫暖身體、照亮黑暗、烹飪食物的功能。十二因緣和三道也是如此。這裡有去除和不去除的區別。另外，火能燒人，但得到法術的人，出入火中沒有障礙，不需要去除火。所以，八萬四千種煩惱讓凡夫感到疲憊，卻被諸佛菩薩當作佛事。也像治療眼睛，去除疾病，保留精華。爲了斷除病根而教導眾生的人，是真正明白如何教化眾生的人。病根就是一念無明（Avidya），執取外相。所以《華嚴經》（Avatamsaka Sutra）說，三界（Trailokya）沒有別的法，都是一心所造。現在說，就是一念無明執取外相的心，造作了三界這個病根。如果知道沒有無明，不起執取，就結束了，不再造新的業，這就是斷除病根。什麼是病根呢？下面四段經文解釋病根，分為兩部分：第一部分解釋什麼是病根，第二部分解釋如何教化斷除。什麼是病根呢？攀緣（Upadana）只是虛妄的念頭，執取外相。過去無明（Avidya）的行（Samskara）與現在的愛（Trsna）、取（Upadana）、有（Bhava）相結合。過去攀緣與現在相結合，成為現在的病根。現在攀緣成為未來的病根。攀緣什麼才說是三界呢？過去和現在的攀緣都緣於三界。如果離開三界，就沒有別的攀緣了。怎麼會一無所得呢？下面解釋如何教化斷除。所謂心無所得，就是無相的空性智慧（Sunyata-jnana）。不執取一念無明的三界之相，就是心無所得，攀緣都停止了。如經所說，無所攀緣，就是指二見（Dvaiata-drsti），我（Atman）和涅槃（Nirvana）。這兩種都是空，就是內外見的心都無所得。如果心無所得，無明執取外相的攀緣都停止了，那麼心水就清凈，寶珠的相自然顯現。如果得到清凈，心常保持一心不亂，就能見到般若（Prajna）。這是教化眾生的重要方法。文殊（Manjusri）以下五段經文說明勇健的心，總結前面的四段經文，分為兩部分：第一部分是總結解釋，第二部分是譬喻顯示。這就是有疾病的菩薩（Bodhisattva）調伏其心，從空入假，調伏內心，修一切佛法。總結能利益一切眾生。如《金剛般若經》（Vajracchedika Prajnaparamita Sutra）所說。

【English Translation】 English version Ignorance (Avidya) causes illness at the point of contact due to lack of understanding. If there is wisdom, there will be unhindered freedom, and everything will be a Buddha-activity. For example, fire has the property of burning; if you touch it, you will be burned, just like getting sick. Being careful not to touch it is like removing the illness, but you cannot remove the fire. Removing the fire would mean losing its ability to warm the body, illuminate the darkness, and cook food. The Twelve Nidanas (causes and conditions) and the Three Realms (Trailokya) are also like this. There is a difference between removing and not removing here. Furthermore, fire can burn people, but those who have attained magical powers can enter and exit fire without hindrance and do not need to remove the fire. Therefore, the eighty-four thousand afflictions (kleshas) exhaust ordinary people, but are regarded as Buddha-activities by Buddhas and Bodhisattvas. It is also like treating the eyes, removing the disease, and preserving the essence. Those who teach others to eradicate the root of the disease are truly enlightened teachers. The root of the disease is a single thought of ignorance (Avidya) grasping at appearances. Therefore, the Avatamsaka Sutra says, 'The Three Realms (Trailokya) have no separate dharma; they are created by the mind alone.' Now, it is said that the mind of a single thought of ignorance (Avidya) grasping at appearances creates this, which is the root of the disease of the Three Realms (Trailokya). If one knows there is no ignorance (Avidya) and does not grasp at existence, then it is finished, and no new karma is created. This is eradicating the root of the disease. What is the root of the disease? The following four passages explain the root of the disease in two parts: the first part explains what the root of the disease is, and the second part explains how to teach and eradicate it. What is the root of the disease? Clinging (Upadana) is just a false thought, grasping at appearances. Past ignorance (Avidya) and actions (Samskara) combine with present love (Trsna), clinging (Upadana), and existence (Bhava). Past clinging combined with the present becomes the present root of the disease. Present clinging becomes the future root of the disease. What is clung to that is called the Three Realms (Trailokya)? Past and present clinging both arise from the Three Realms (Trailokya). If one leaves the Three Realms (Trailokya), there is no other clinging. How can one reach non-attainment? The following explains how to teach and eradicate it. So-called 'mind without attainment' is the wisdom of emptiness without characteristics (Sunyata-jnana). Not grasping at the appearance of the Three Realms (Trailokya) with a single thought of ignorance (Avidya) is 'mind without attainment,' and all clinging ceases. As the sutra says, 'without anything to cling to,' it refers to the two views (Dvaiata-drsti): self (Atman) and Nirvana. Both of these are empty, meaning that both internal and external views of the mind are without attainment. If the mind is without attainment, and the clinging of ignorance (Avidya) grasping at appearances ceases, then the water of the mind becomes clear, and the appearance of the jewel naturally manifests. If one attains purity and the mind is constantly one-pointed, then one can see Prajna (wisdom). This is the essential method for teaching and transforming beings. The following five passages from Manjusri explain the courageous mind, summarizing the previous four passages in two parts: the first part is a summary explanation, and the second part is a metaphorical display. This is how a Bodhisattva (Bodhisattva) with illness tames his mind, entering the false from the empty, subduing the mind, and cultivating all Buddha-dharmas. The summary is that it can benefit all sentient beings. As the Vajracchedika Prajnaparamita Sutra says.

菩薩降伏其心滅度無量眾生。實無眾生得滅度者即是此義。為斷老病死苦是菩薩菩提者。菩提言道若不利物即二乘道菩提名道薩埵名成眾生。若不如是為無慧利者。眾生不得法施慧利於物無出生死之大益也。譬如勝怨者二譬顯菩薩利物勇健心也。愛見之心能化眾生入于魔外。即是眾生入道之怨菩薩能斷其見思是勝怨也。兼除者兼言未正。菩薩法界結惑未盡。由須自行傍兼利物故言兼除。又兼除者在因且兼除眾生生死。成佛則究竟為斷除也。

彼有疾下三明有疾菩薩用中觀調伏。前二觀為方便。此觀即是佛菩提智為斷無明自體實疾。故勝鬘云無明住地其力最大。佛菩提智之所能斷。因此發真即開佛知見。亦名一切種智亦名佛眼。是為入不二法門品作本。具如玄義。修此觀位約教有三。通教六地斷四住七地斷塵沙八地道觀雙流。若別接通八地修中治無明病。九地似解名為聞見。十地發真名為眼見。別教十住已斷四住。十行除塵沙。因前解行得修此觀。十品似解即是迴向。發真入地分破無明。道觀雙流入薩婆若海。圓教五品即修此觀。若生似解得六根凈。若能發真即入初住斷無明實病。道觀雙流自然流入乃至等覺無明未盡皆名有疾。以別接通及別斷伏皆是方便。今初發心行生修乃至坐道樹下。故圓教初心即學中觀。文

【現代漢語翻譯】現代漢語譯本菩薩降伏自己的心，滅度無量眾生。如果實際上沒有眾生被滅度，那就是此句的真義。爲了斷除老、病、死苦，才是菩薩的菩提（bodhi，覺悟）。菩提指的是『道』，如果不能利益眾生，那就是二乘（聲聞乘和緣覺乘）之道。菩提名為『道』，薩埵（sattva，有情）名為『成就眾生』。如果不是這樣理解，那就是沒有智慧利益他人。眾生不能得到佛法的施捨，就不能獲得智慧，利益眾生，也就不能獲得脫離生死的巨大益處。譬如戰勝怨敵，這兩種譬喻顯示了菩薩利益眾生的勇猛和剛健之心。愛和偏見之心能夠使眾生進入魔道和外道。這就像眾生進入正道的怨敵，菩薩能夠斷除這些見解和思惑，就是戰勝了怨敵。『兼除』的『兼』字，說明還沒有完全。菩薩在法界中，煩惱還沒有斷盡，因此需要自己修行，同時兼顧利益眾生，所以說『兼除』。另外，『兼除』也指在因地時，兼顧斷除眾生的生死。成佛之後，則是究竟地斷除生死。

『彼有疾』以下的三明（宿命明、天眼明、漏盡明）有疾，菩薩用中觀（madhyamaka，中道觀）來調伏。前兩種觀是方便法門，這種觀就是佛的菩提智慧，用來斷除無明（avidyā，無知）的自體，是真實的疾病。所以《勝鬘經》說，無明住地，它的力量最大，只有佛的菩提智慧才能斷除。因此，發起真智，就是開啟佛的知見，也叫做一切種智，也叫做佛眼。這是為《入不二法門品》作根本。具體內容詳見《玄義》。修習這種觀，從教義上來說有三個階段：通教六地斷除四住煩惱，七地斷除塵沙惑，八地道觀雙流。如果別教接通教，八地修中觀來治療無明病，九地相似的理解叫做聞見，十地發起真智叫做眼見。別教十住位已經斷除四住煩惱，十行位除滅塵沙惑。因為之前解行相應，才能修習這種觀。十回向位的相似理解就是迴向，發起真智進入初地，分破無明，道觀雙流入薩婆若（sarvajña，一切智）海。圓教五品位就可以修習這種觀。如果產生相似的理解，就能得到六根清凈。如果能夠發起真智，就能進入初住位，斷除無明的真實疾病，道觀雙流自然流入，乃至等覺位無明沒有斷盡，都叫做有疾。用別教接通教以及別教的斷伏都是方便法門。現在初發心修行乃至坐在菩提樹下，所以圓教的初心就學習中觀。文。

【English Translation】 English version The Bodhisattva subdues his mind and liberates immeasurable sentient beings. The meaning of this is that, in reality, no sentient being is actually liberated. To eradicate the suffering of old age, sickness, and death is the Bodhisattva's Bodhi (覺悟, enlightenment). Bodhi refers to the 'path'; if it does not benefit beings, it is the path of the Two Vehicles (聲聞乘和緣覺乘, Śrāvakayāna and Pratyekabuddhayāna). Bodhi is named 'path,' and Sattva (有情, sentient being) is named 'accomplishing sentient beings.' If it is not understood in this way, it means there is no wisdom to benefit others. If sentient beings cannot receive the Dharma's giving, they cannot obtain wisdom, benefit beings, and thus cannot gain the great benefit of escaping birth and death. For example, defeating an enemy, these two metaphors show the Bodhisattva's courage and strength in benefiting beings. The mind of love and attachment can lead beings into the path of demons and heretics. This is like an enemy to beings entering the right path. The Bodhisattva can cut off these views and delusions, which is defeating the enemy. The 'also eliminate' in 'also eliminate' indicates that it is not yet complete. The Bodhisattva's afflictions in the Dharma realm have not been completely eradicated, so they need to cultivate themselves while also benefiting beings, hence 'also eliminate.' Furthermore, 'also eliminate' also refers to, in the causal stage, simultaneously eliminating the birth and death of sentient beings. After becoming a Buddha, it is the ultimate elimination of birth and death.

The three kinds of clear knowing (宿命明,宿命明,漏盡明, divine eye, divine ear, and knowledge of the extinction of outflows) below 'they have illness' have illness. The Bodhisattva uses Madhyamaka (中道觀, the Middle Way) to subdue them. The first two contemplations are expedient means. This contemplation is the Bodhi wisdom of the Buddha, used to cut off the self-nature of ignorance (無明, ignorance), which is the real illness. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the dwelling place of ignorance has the greatest power, and only the Bodhi wisdom of the Buddha can cut it off. Therefore, generating true wisdom is opening the Buddha's knowledge and vision, also called all-knowing wisdom, also called the Buddha's eye. This is the foundation for the chapter on 'Entering the Dharma Gate of Non-Duality.' The specific content is detailed in the Profound Meaning. Cultivating this contemplation, from the perspective of doctrine, has three stages: the sixth ground of the Common Teaching cuts off the four abodes of affliction, the seventh ground cuts off afflictions like dust and sand, and the eighth ground has the simultaneous flow of the path and contemplation. If the Separate Teaching connects to the Common Teaching, the eighth ground cultivates the Middle Way to cure the illness of ignorance, the ninth ground's similar understanding is called hearing and seeing, and the tenth ground's generation of true wisdom is called seeing with the eye. The ten abodes of the Separate Teaching have already cut off the four abodes of affliction, and the ten practices eliminate afflictions like dust and sand. Because of the previous understanding and practice, one can cultivate this contemplation. The similar understanding of the ten dedications is dedication, generating true wisdom and entering the first ground, partially breaking ignorance, and the simultaneous flow of the path and contemplation enters the ocean of Sarvajña (一切智, all-knowing wisdom). The five grades of the Perfect Teaching can cultivate this contemplation. If a similar understanding arises, one can obtain the purification of the six senses. If one can generate true wisdom, one can enter the first abode, cut off the real illness of ignorance, and the simultaneous flow of the path and contemplation naturally flows in, until the stage of Equal Enlightenment, where ignorance has not been completely cut off, it is called having illness. Using the Separate Teaching to connect to the Common Teaching and the Separate Teaching's cutting off and subduing are all expedient means. Now, the initial aspiration to cultivate and practice, even sitting under the Bodhi tree, so the initial aspiration of the Perfect Teaching learns the Middle Way. Text.

為二。一正明中觀二道觀雙流。初文二。一明觀體。二簡非。初文二。一明自觀二觀眾生。

如我此病非真非有者。是初自觀法身有無明自體之病。非真非空非有非假。又非真者非從假入空所治之病。非有者非從空入假所治病也。故前二方便非是正觀。因前二空入今中道。四句撿無明畢竟不可得。即知無明性即是明。明亦不可得。是為入不二法門。即見虛空實諦佛性名中道觀。玄義具明。如是觀者破迷實諦無明之疾。

眾生疾亦非真非有次觀眾生。修此觀時非但自知疾非真非有知眾生亦然。是觀眾生根本疾也。何者眾生本來與菩薩非真非有一如無二不異不別。眾生迷故墮二生死。菩薩觀照了知十界皆有中道無明之疾。故己他之疾同。是真體一無明也。以此驗知。此經觀中則無假空而不中。

作是下二明簡非為三。一約愛見大悲二約禪定三約二智此三非者正就法身二莊嚴簡。初文者若觀中道生愛見者。則不能雙照二諦。若照二諦亦不照中。今觀中道不生愛見。若照中道即能雙照不失中道。即是一心三觀。即真中觀之正體也。此之愛見正約中道。若約二諦屬前二觀。若就三諦明權實者此是自行權實。何者自行照實諦為實照二諦為權。若約正道生愛見悲即法身有疾此為四。一正明起愛見二釋是非三引佛語

【現代漢語翻譯】現代漢語譯本：分為兩種。一是正明中觀二道觀雙流。初文分為兩部分。一是明觀體，二是簡非。初文又分為兩部分。一是明自觀，二是觀眾生。

『如我此病非真非有』，這是最初的自觀，觀法身有無明（avidyā）自體之病。『非真非空非有非假』，又『非真』，不是從假入空所要治療的病。『非有』，不是從空入假所要治療的病。所以之前的兩種方便都不是正觀。因為之前的兩種空觀進入到如今的中道觀，用四句來檢查無明，畢竟是不可得的。就知道無明的自性就是明，明也是不可得的。這便是進入不二法門，即見到虛空實諦的佛性，名為中道觀。《玄義》中對此有詳細說明。這樣觀照，就能破除迷惑實諦的無明之病。

『眾生疾亦非真非有』，這是其次的觀眾生。修習這種觀的時候，不只是自己知道疾病非真非有，也知道眾生也是這樣。這是觀察眾生的根本疾病。為什麼呢？因為眾生本來與菩薩非真非有，一如無二，沒有差異和區別。眾生因為迷惑而墮入二種生死。菩薩觀照了知十法界都有中道無明之病。所以自己和他人的疾病是相同的，這是真體一如的無明。用這個來驗證，就知道這部經的觀法中沒有假觀和空觀，而是中道觀。

『作是下』，這是第二部分，說明簡非，分為三點。一是約愛見和大悲，二是約禪定，三是約二智。這三種『非』，正是就法身的兩種莊嚴來簡別。第一點，如果觀中道而生起愛見，就不能同時照見二諦（satya）。如果照見二諦，也就不能照見中道。現在觀中道不生起愛見，如果照見中道，就能同時照見二諦而不失去中道，這就是一心三觀，即是真正中觀的正體。這裡的愛見主要是針對中道而言。如果針對二諦，就屬於之前的兩種觀。如果就三諦（tri-satya）來說明權實，這是自行權實。什麼是自行照實諦為實，照二諦為權？如果針對正道生起愛見悲，就是法身有疾病。這分為四個部分：一是正明起愛見，二是解釋是非，三是引用佛語。

【English Translation】 English version: It is divided into two. First, it directly clarifies the Middle Way, with the two paths of contemplation flowing together. The initial text is divided into two parts. First, it clarifies the essence of contemplation; second, it distinguishes what it is not. The initial text is further divided into two parts. First, it clarifies self-contemplation; second, it contemplates sentient beings.

'As my illness is neither real nor existent,' this is the initial self-contemplation, observing the Dharma body (dharmakāya) as having the illness of ignorance (avidyā) as its own nature. 'Neither real, nor empty, nor existent, nor false,' and further, 'not real' means it is not the illness to be cured by entering emptiness from the false. 'Not existent' means it is not the illness to be cured by entering the false from emptiness. Therefore, the previous two expedient means are not the correct contemplation. Because the previous two contemplations of emptiness enter into the current Middle Way contemplation, using the four phrases to examine ignorance, it is ultimately unattainable. Then one knows that the nature of ignorance is precisely enlightenment, and enlightenment is also unattainable. This is entering the non-dual Dharma gate, which is seeing the Buddha-nature (Buddha-dhātu) of the true reality of emptiness, called the Middle Way contemplation. The Profound Meaning explains this in detail. Contemplating in this way breaks the illness of ignorance that deludes the true reality.

'Sentient beings' illness is also neither real nor existent,' this is the subsequent contemplation of sentient beings. When cultivating this contemplation, not only does one know that one's own illness is neither real nor existent, but one also knows that sentient beings are the same. This is observing the fundamental illness of sentient beings. Why? Because sentient beings are originally neither real nor existent with Bodhisattvas, as one without two, without difference or distinction. Sentient beings fall into the two kinds of birth and death because of delusion. Bodhisattvas contemplate and understand that all ten realms have the illness of Middle Way ignorance. Therefore, the illnesses of oneself and others are the same; this is the ignorance of the true essence being one. Using this to verify, one knows that in the contemplation of this sutra, there is no false contemplation or empty contemplation, but rather the Middle Way contemplation.

'Making this below,' this is the second part, explaining what it is not, divided into three points. First, it is about love and views and great compassion; second, it is about dhyana (meditative state); third, it is about the two wisdoms. These three 'nots' are precisely to distinguish based on the two adornments of the Dharma body. The first point, if one cultivates the Middle Way and generates love and views, then one cannot simultaneously illuminate the two truths (satya). If one illuminates the two truths, then one cannot illuminate the Middle Way. Now, cultivating the Middle Way does not generate love and views; if one illuminates the Middle Way, then one can simultaneously illuminate the two truths without losing the Middle Way. This is the one mind three contemplations, which is the true essence of the correct Middle Way contemplation. The love and views here are mainly directed at the Middle Way. If directed at the two truths, then it belongs to the previous two contemplations. If explaining provisional and real based on the three truths (tri-satya), this is self-cultivation of provisional and real. What is self-cultivation? Illuminating the real truth as real, illuminating the two truths as provisional. If generating love, views, and compassion towards the correct path, then the Dharma body has illness. This is divided into four parts: first, directly clarifying the arising of love and views; second, explaining right and wrong; third, quoting the Buddha's words.

證四結勸舍。初言若起愛見大悲即應舍離。若於中道法身起愛即順道愛生。名為頂墮。菩薩雖不墮二地障入菩薩位。若用悲心欲拔二邊生死苦者。名愛見悲。是則非唯自體成疾。亦定慧大悲雙照不明。損方便力障于大用。如身有疾手足萎陀不能營辦。正覺之體有愛見患。定慧大悲皆有障也。又如手足有疾亦能累身。若定慧有障能障觀體。此正觀體若有愛見緣眾生者。即愛見悲。非但自體有障。亦障福慧莊嚴二諦雙游普利眾生。

所以至解縛二明解釋。除失顯得文為二。一除失二顯得。一除失者菩薩斷除客塵者。愛見即是無明不有而有。名為客塵。能覆自性之心。若用悲心欲拔眾生二邊苦者。即于生死有疲厭心。何者觀體若有愛見照二諦用則不分明。慈悲外化即有疲怠。如身有疾不欲行涉。此是除失。

若能離此無有疲厭者次明顯得。若能離此愛見則內觀徹雙照無滯。無緣大悲化物無惓。如身無疾所作成辨在在所生不為愛見覆者。若斷無明愛見則無界外煩惱。慈悲誓願隨有疾眾生有緣之處受身化物。自既無分段變易之縛。即能解彼眾生之縛。故云所生無縛能為眾生說法解縛。此顯得也。

如佛至是處三引佛語證釋正觀義。義既深邃淺行未達各生疑網。是故引證。

是故菩薩不應起縛四結勸解釋

【現代漢語翻譯】現代漢語譯本證四結勸舍。首先說如果生起愛見（對事物的執著和偏見）的大悲心，就應該捨棄。如果對於中道（不偏不倚的真理）法身（佛的真理之身）生起愛著，就順著道愛而生，這被稱為頂墮（修行上的重大過失）。菩薩雖然不會墮入二地障（聲聞、緣覺的障礙），進入菩薩的果位，但如果用悲心想要拔除二邊（極端）生死苦，就名為愛見悲。這樣不僅自身產生問題，而且定慧（禪定和智慧）大悲雙照也不明瞭，損害方便力（善巧的方法），障礙大用（偉大的作用）。如同身體有疾病，手腳萎縮，不能做事。正覺（正確的覺悟）之體有愛見之患，定慧大悲都會有障礙。又如手腳有疾病也會拖累身體，如果定慧有障礙，就能障礙觀體（觀照的本體）。這個正觀體如果因為愛見而緣于眾生，就是愛見悲。不僅自身有障礙，也會障礙福慧莊嚴（福德和智慧的莊嚴），二諦（世俗諦和勝義諦）雙游，普利眾生。

所以到解縛二明解釋。除失顯得，分為兩部分。第一部分是除失，第二部分是顯得。第一部分除失是指菩薩斷除客塵（外來的煩惱），愛見就是無明（對事物真相的迷惑），本來沒有而顯現有，名為客塵，能覆蓋自性之心。如果用悲心想要拔除眾生二邊苦，就會對生死有疲厭之心。為什麼呢？觀體如果有愛見，照二諦的作用就不分明，慈悲外化就會有疲憊懈怠，如同身體有疾病就不想行走。這是除失。

如果能離開這種疲厭，接下來是明顯獲得。如果能離開這種愛見，那麼內觀就透徹，雙照沒有滯礙，無緣大悲（無條件的慈悲）教化眾生沒有疲倦。如同身體沒有疾病，所做的事情都能辦成，無論在哪裡出生都不會被愛見覆蓋。如果斷除無明愛見，就沒有界外煩惱（超出三界的煩惱），慈悲誓願隨著有疾病的眾生，在有緣之處受身教化。自己既然沒有分段變易之縛（生死輪迴的束縛），就能解脫那些眾生的束縛。所以說所生沒有束縛，能為眾生說法解脫束縛。這是顯得。

如佛到是處，第三部分引用佛語來證明解釋正觀的意義。意義既然深邃，淺行的人不能理解，各自產生疑惑。所以引用佛語來證明。

是故菩薩不應起縛，第四部分總結勸誡解釋。

【English Translation】 English version To certify the four bonds and encourage abandonment. Firstly, it states that if great compassion arises from attachment and views (Àtma-dṛṣṭi, clinging to a self and its attributes), it should be abandoned. If attachment arises towards the Dharma-kāya (Dharmakaya, the body of truth) of the Middle Way (Madhyamaka, the middle way), it follows the arising of attachment to the path, which is called 'summit fall'. Although a Bodhisattva does not fall into the two grounds of obstruction (Śrāvaka-bhūmi and Pratyekabuddha-bhūmi, the stages of Śrāvakas and Pratyekabuddhas) and enters the Bodhisattva position, if they use compassion to eradicate the suffering of the two extremes (Saṃsāra and Nirvāṇa, cyclic existence and liberation), it is called 'compassion of attachment and views'. This not only causes problems within oneself, but also obscures the dual illumination of Samatha-Vipassanā (Śamatha-Vipassanā, calm abiding and insight) and great compassion, impairs skillful means (Upāya, skillful means), and obstructs great function (Mahā-karuṇā, great compassion). Just as a body with illness has withered hands and feet and cannot manage affairs, the body of Right Awakening (Samyak-saṃbodhi, perfect enlightenment) has the affliction of attachment and views, and both Samatha-Vipassanā and great compassion are obstructed. Furthermore, just as diseased hands and feet can burden the body, if Samatha-Vipassanā is obstructed, it can obstruct the body of contemplation (Vipassanā-bhāvanā, insight meditation). If this body of Right Contemplation is connected to sentient beings through attachment and views, it is 'compassion of attachment and views'. It not only obstructs oneself but also obstructs the adornment of merit and wisdom (Puṇya-jñāna-saṃbhāra, accumulation of merit and wisdom), the dual play of the two truths (Saṃvṛti-satya and Paramārtha-satya, conventional truth and ultimate truth), and the universal benefit of sentient beings.

Therefore, it explains up to 'liberation from bonds' in two ways. Eliminating loss and revealing gain are divided into two parts. The first part is eliminating loss, and the second part is revealing gain. The first part, eliminating loss, refers to a Bodhisattva eradicating adventitious defilements (Āgantuka-kleśa, temporary defilements). Attachment and views are ignorance (Avidyā, ignorance), which are non-existent but appear to exist, called adventitious defilements, capable of covering the mind of self-nature. If one uses compassion to eradicate the suffering of the two extremes of sentient beings, one will have weariness towards Saṃsāra. Why? If the body of contemplation has attachment and views, the function of illuminating the two truths will not be clear, and externalizing compassion will lead to fatigue and laziness, just as a body with illness does not want to walk. This is eliminating loss.

If one can be free from this weariness, the next part is clearly revealing gain. If one can be free from this attachment and views, then inner contemplation will be thorough, and dual illumination will be unobstructed. Great compassion without conditions (Nirupadhisesa-karuna, unconditional compassion) will transform beings without weariness. Just as a body without illness can accomplish whatever it does, and wherever it is born, it will not be covered by attachment and views. If one eradicates ignorance, attachment, and views, there will be no afflictions beyond the realms (Lokottara-kleśa, supramundane afflictions). The vows of compassion will, along with sentient beings who have illness, take on bodies and transform them in places where there is affinity. Since one is free from the bonds of sectional and variable change (Bhava-cakra, the cycle of existence), one can liberate those sentient beings from their bonds. Therefore, it is said that one is born without bonds and can preach the Dharma to liberate sentient beings from their bonds. This is revealing gain.

Like the Buddha, up to this point, the third part quotes the Buddha's words to certify and explain the meaning of Right Contemplation. Since the meaning is profound, those with shallow practice cannot understand it and each generates doubts. Therefore, quotes are used to certify it.

Therefore, a Bodhisattva should not generate bonds, the fourth part concludes with encouragement and explanation.

。分明證據有實足以斷疑生信。故結勸云不應起縛何謂下二約禪簡非顯是文為二。一簡非二顯是。初文者貪著禪味是菩薩縛。縛即是非。若貪著有漏根本十二門禪即隨生同居。若貪著無漏觀練薰脩即隨生有餘。若貪著九種大禪首楞嚴等百八三昧即隨生果報。皆不免縛。

以方便生是菩薩解二約禪顯是。若觀中道不染前三。誓生三土皆是以方便生。雖生三土無三種縛。能解三土眾生之縛故言以方便生是菩薩解。

又無方便下三約二智明簡非文為二。一約修行二智二約真應二智。修行用因真應約果。初文為三。一略用四句標章二四番解釋三總結。初標中初兩句標實智縛脫章門。次兩句標權智縛脫章門如文。

何謂至方便解二釋前四章門。一釋無方便慧縛。謂以愛見心者。修正觀時不能體達不生不生不可說。又無助道資發實慧。實慧不發致起愛見。若用此心修行六度。莊嚴佛土成就眾生。修三脫門而調伏者。不能發真破無明障顯出法身自利利他。即是無方便。慧縛如身有疾不能運為。二釋有方便慧解。謂不以愛見心者。但不以愛見心反前為異。余義並同依前說之。三釋無慧方便縛。謂住三毒者此是修觀行。不加修真慧破通別三毒。用不凈心而入方便。萬行無導即是無慧方便縛。如人手足有疾不能安快四釋

{ "translations": [ "現代漢語譯本：明顯的證據確實足以消除疑惑，產生信任。因此總結勸誡說不應該產生束縛。什麼是束縛呢？下面兩段是關於禪定的，區分了非真解脫和真解脫，這段文字分為兩部分。一是區分非真解脫，二是彰顯真解脫。第一段文字說的是貪著禪定的滋味是菩薩的束縛。束縛就是非真解脫。如果貪著有漏的根本十二門禪定，就會隨之生於同居土（與凡聖同居的凈土）。如果貪著無漏的觀練熏修，就會隨之生於有餘土（有餘涅槃的凈土）。如果貪著九種大禪定，如首楞嚴等一百零八種三昧，就會隨之生於果報土（由修行果報而生的凈土），都不能免於束縛。", "", "以方便生是菩薩解：第二段是關於禪定，彰顯真解脫。如果觀察中道，不染著前面的三種情況，發誓往生三土，這都是以方便而生。雖然生於三土，卻沒有三種束縛，能夠解脫三土眾生的束縛，所以說以方便生是菩薩解脫。", "", "又無方便下：下面三段是關於二智（權智和實智）的，闡明區分非真解脫的文字，分為兩部分。一是關於修行時運用二智，二是關於真智和應智。修行是用因，真智和應智是約果來說的。第一段文字分為三部分。一是略用四句來標明章節，二是四番解釋，三是總結。最初的標明中，前兩句標明實智的束縛和解脫的章節，后兩句標明權智的束縛和解脫的章節，如原文所示。", "", "何謂至方便解：二是解釋前面的四個章節。一是解釋無方便慧的束縛。說的是以愛見之心的人，在修正觀的時候，不能體達不生不滅、不可說的道理。又沒有輔助修道的資糧來引發實慧，實慧不能生髮，導致產生愛見。如果用這種心修行六度（佈施、持戒、忍辱、精進、禪定、智慧），莊嚴佛土，成就眾生，修習三脫門（空門、無相門、無作門）來調伏煩惱，也不能生髮真智，破除無明障礙，顯現法身，自利利他，這就是沒有方便的慧的束縛，就像身體有疾病不能行動一樣。二是解釋有方便慧的解脫。說的是不以愛見之心的人，只是不以愛見之心，與前面相反，其餘的意義都相同，依照前面的解釋。三是解釋無慧方便的束縛。說的是住在三毒（貪嗔癡）中的人，這是修觀行，不加以修真慧來破除通惑和別惑的三毒，用不凈心而進入方便，萬行沒有引導，這就是沒有智慧的方便的束縛，就像人的手腳有疾病不能安穩快樂一樣。四是解釋..." ], "english_translations": [ "English version: Clear evidence is indeed sufficient to dispel doubts and generate faith. Therefore, the conclusion and exhortation say that one should not create bonds. What are bonds? The following two paragraphs are about dhyana (禪定, meditation), distinguishing between non-true liberation and true liberation. This text is divided into two parts. The first is to distinguish non-true liberation, and the second is to highlight true liberation. The first paragraph says that attachment to the taste of dhyana is a Bodhisattva's bond. Bond is non-true liberation. If one is attached to the fundamental twelve gates of dhyana with outflows, one will be born in the Sahā world (同居土, Pure Land where ordinary beings and sages coexist). If one is attached to the practice of cultivation and training without outflows, one will be born in the Realm of Remnants (有餘土, Pure Land of Remnant Nirvana). If one is attached to the nine great dhyanas, such as the Śūraṅgama Samādhi (首楞嚴等百八三昧), one will be born in the Realm of Retribution (果報土, Pure Land born from the retribution of practice), and all will not be exempt from bonds.", "", '\'Born with skillful means is a Bodhisattva\'s liberation\': The second paragraph is about dhyana, highlighting true liberation. If one observes the Middle Way, not being attached to the previous three situations, and vows to be born in the three realms, this is all born with skillful means. Although born in the three realms, there are no three bonds, and one can liberate the beings of the three realms from their bonds, so it is said that being born with skillful means is a Bodhisattva\'s liberation.', "", '\'Also, without skillful means below\': The following three paragraphs are about the two wisdoms (權智和實智, expedient wisdom and true wisdom), clarifying the text that distinguishes non-true liberation, divided into two parts. The first is about the use of the two wisdoms during practice, and the second is about true wisdom and responsive wisdom. Practice is the cause, and true wisdom and responsive wisdom are spoken of in terms of the result. The first paragraph is divided into three parts. The first is to briefly use four sentences to mark the chapter, the second is four explanations, and the third is a summary. In the initial marking, the first two sentences mark the chapter on the bonds and liberation of true wisdom, and the last two sentences mark the chapter on the bonds and liberation of expedient wisdom, as shown in the original text.', "", '\'What is meant by skillful means liberation\': The second is to explain the previous four chapters. The first is to explain the bonds of wisdom without skillful means. It says that a person with a mind of love and views, when practicing correct contemplation, cannot understand the principle of non-birth and non-death, which is unspeakable. Also, there is no auxiliary resource to initiate true wisdom, and true wisdom cannot arise, leading to the generation of love and views. If one uses this mind to practice the six perfections (六度, dāna, śīla, kṣānti, vīrya, dhyāna, prajñā), adorn the Buddha land, accomplish beings, and cultivate the three doors of liberation (三脫門, emptiness, signlessness, and non-action) to subdue afflictions, one cannot generate true wisdom, break through the obscuration of ignorance, manifest the Dharma body, benefit oneself and others, which is the bond of wisdom without skillful means, just like a body with a disease cannot move. The second is to explain the liberation of wisdom with skillful means. It says that a person without a mind of love and views, just not with a mind of love and views, is the opposite of the previous one, and the rest of the meaning is the same, according to the previous explanation. The third is to explain the bonds of skillful means without wisdom. It says that a person who dwells in the three poisons (三毒, greed, hatred, and delusion), this is practicing contemplation, not adding the cultivation of true wisdom to break through the three poisons of common and specific delusions, using an impure mind to enter skillful means, and ten thousand practices without guidance, which is the bond of skillful means without wisdom, just like a person\'s hands and feet have a disease and cannot be stable and happy. The fourth is to explain...' ] }

有慧方便解。謂離三毒者。以離三毒反前為異。余同比說。問愛見與三毒何異。答愛見是順道而起。三毒多著依正而生。問成就眾生與殖眾德本何異。答利物無緣大悲名成就眾生。即是智集唯識通。如是取凈土。自行一心具足萬行。迴向菩提名殖眾德本。即是非形第一體非莊嚴莊嚴。

文殊至觀諸法三總結勸。有無明實疾。菩薩應如是巧用二智以觀諸法。即是以助資正以正導助。此即善用二智自利利他。

又復觀身下二約真應辨二智文為二。一觀身有實疾權疾明二智二觀身疾不離不滅明二智。初文又二。初觀法身實疾即是實智。次觀應身權疾即是權智。何者照實權境隨境受名。初文者又復觀身無常苦空無我。是名為慧作此觀者。前明實慧。觀法身理湛然實境。以為實慧。今有疾菩薩法身猶有因疾果疾。是無常等即事不實。即是法性為實慧也。菩薩未證極果。因地法身有常無常。二鳥俱游意在此也。

雖身至方便二明照應身權疾之境。即是方便智也。何者雖身有疾即是菩薩法身惑累未盡。猶有無明變易實疾。常在生死者。即是應身常在界內外生死。所以常在者為饒益一切而無厭惓。是名方便。即照權境為權智也。

又復下二約觀身不離不滅。明二智文為二。一約不離明實智二約不滅明權智。初

【現代漢語翻譯】現代漢語譯本：有慧方便解。指遠離貪嗔癡三毒的人。因為遠離三毒，與之前的狀態相反，所以說是『異』。其餘部分可以類比著理解。問：愛見（對自我的執愛和錯誤的見解）與三毒（貪嗔癡）有什麼不同？答：愛見是順著道而生起的，而三毒多是執著于依報（生存環境）和正報（身心）而產生的。問：成就眾生與種植眾德之本有什麼不同？答：利益眾生，不求回報的大悲心，叫做成就眾生，也就是智慧的集合，唯識的通達。像這樣，求取清凈的佛土，自己一心具足萬行，迴向菩提心，叫做種植眾德之本，也就是超越一切形象的第一本體，不是用外在的莊嚴來修飾的莊嚴。

文殊菩薩以至觀諸法的三種方式總結並勸勉。如果有無明（對事物真相的迷惑）的真實疾病，菩薩應該這樣巧妙地運用兩種智慧來觀察諸法，也就是用助智來輔助正智，用正智來引導助智。這就是善用兩種智慧，自利利他。

又從觀身開始，下面兩段經文是圍繞真身和應身來辨析兩種智慧，分為兩部分。一是觀身有實疾（真實的疾病）和權疾（方便示現的疾病），來闡明兩種智慧；二是觀身疾不離（不脫離）和不滅（不消失），來闡明兩種智慧。第一部分又分為兩部分。首先是觀察法身（佛的真身）的實疾，這就是實智（根本智）；其次是觀察應身（佛的應化身）的權疾，這就是權智（方便智）。因為照見真實和權巧的境界，隨著境界的不同而有不同的名稱。第一部分是，又觀察身體是無常、苦、空、無我的，這叫做慧，作這樣觀想的人，前面已經說明了實慧。觀察法身的理體湛然不動，是真實的境界，所以是實慧。現在有疾病，菩薩的法身仍然有因地的疾病和果地的疾病，是無常等等，就事相上來說是不真實的，但就法性來說是實慧。菩薩沒有證得最高的果位，因地的法身有常與無常兩種屬性，就像兩隻鳥一起飛翔一樣，意圖就在這裡。

雖然身體有疾病，到方便，這兩句經文說明了照見應身的權疾的境界，這就是方便智。為什麼這樣說呢？雖然身體有疾病，這就是菩薩的法身惑業還沒有斷盡，仍然有無明變易的真實疾病，常常在生死之中。這就是應身常常在界內外的生死之中。之所以常常在生死之中，是爲了饒益一切眾生而沒有厭倦，這叫做方便。也就是照見權巧的境界，是權智。

又從又復開始，下面兩段經文是圍繞觀身不離和不滅，來闡明兩種智慧，分為兩部分。一是圍繞不離來闡明實智，二是圍繞不滅來闡明權智。首先是

【English Translation】 English version: Having wisdom and skillful means means understanding. It refers to those who are free from the three poisons (greed, hatred, and delusion). Because of being free from the three poisons, it is the opposite of the previous state, so it is called 'different'. The rest can be understood by analogy. Question: What is the difference between attachment and wrong views (love and wrong views about the self) and the three poisons? Answer: Attachment and wrong views arise in accordance with the path, while the three poisons mostly arise from attachment to the dependent (environment) and the retribution (body and mind). Question: What is the difference between accomplishing sentient beings and planting the roots of numerous virtues? Answer: Benefiting sentient beings with great compassion without seeking reward is called accomplishing sentient beings, which is the collection of wisdom and the thorough understanding of Vijnaptimatrata (Consciousness-only). In this way, seeking a pure land, cultivating all practices with one mind, and dedicating the merit to Bodhicitta (the mind of enlightenment) is called planting the roots of numerous virtues, which is the first essence that transcends all forms, and is not adorned by external adornments.

Manjushri (Bodhisattva of Wisdom) summarizes and exhorts with three ways of observing all dharmas (teachings). If there is a real disease of ignorance (delusion about the true nature of things), Bodhisattvas should skillfully use the two wisdoms to observe all dharmas, that is, using auxiliary wisdom to assist true wisdom, and using true wisdom to guide auxiliary wisdom. This is the skillful use of the two wisdoms to benefit oneself and others.

Furthermore, starting from 'observing the body', the following two paragraphs explain the two wisdoms by distinguishing between the true body and the manifested body, divided into two parts. The first is observing the body with real sickness and expedient sickness to clarify the two wisdoms; the second is observing the body's sickness as neither inseparable nor impermanent to clarify the two wisdoms. The first part is further divided into two parts. First, observing the real sickness of the Dharmakaya (the body of the Dharma), which is true wisdom (fundamental wisdom); second, observing the expedient sickness of the Nirmanakaya (the manifested body), which is expedient wisdom (skillful means). Because illuminating the real and expedient realms, the names vary according to the realms. The first part is, 'Furthermore, observing the body as impermanent, suffering, empty, and selfless,' this is called wisdom. Those who make such observations have already explained true wisdom. Observing the principle of the Dharmakaya as still and unmoving is the real realm, so it is true wisdom. Now there is sickness, the Bodhisattva's Dharmakaya still has the sickness of the cause and the sickness of the effect, which is impermanent, etc., which is not real in terms of phenomena, but is true wisdom in terms of Dharmata (the nature of reality). Bodhisattvas have not attained the highest fruit, and the Dharmakaya in the causal stage has both permanent and impermanent attributes, just like two birds flying together, the intention is here.

Although the body has sickness, to 'expedient', these two sentences explain the realm of illuminating the expedient sickness of the Nirmanakaya, which is expedient wisdom. Why is this so? Although the body has sickness, this is because the Bodhisattva's Dharmakaya has not completely eradicated the afflictions, and still has the real sickness of ignorance and transformation, and is often in samsara (the cycle of birth and death). This is because the Nirmanakaya is often in samsara within and without the realms. The reason for being often in samsara is to benefit all sentient beings without weariness, this is called expedient. That is, illuminating the expedient realm is expedient wisdom.

Furthermore, starting from 'again', the following two paragraphs explain the two wisdoms by focusing on observing the body as neither inseparable nor impermanent, divided into two parts. The first is to explain true wisdom by focusing on 'inseparable', and the second is to explain expedient wisdom by focusing on 'impermanent'. The first is

文者又復觀身。身不離病者有疾菩薩觀身實相。即是自性清凈心不染而染難可了知。若斷未盡即是身不離病。又法身大悲同眾生疾。法身應疾故言身不離病。病不離身者實疾權疾皆不離法身。而有是病。是身非新非故者無明實疾與本法身無前後。但非始本。眾生無始之病非新非故。菩薩同病亦非新故。是名為慧者即實智也。設身有疾而不永滅。二約不滅以明權智。有疾菩薩既住正觀不應四大增動。宿業所致。設有重疾即觀入法門。故言而不永滅。又設是假設權實二疾皆是假設。實疾即是無明假設。故金光明雲。無所有故假名無明。權疾因眾生而起亦是假設。而不永滅者亦有實權。實者雖有此疾體疾無疾不斷不破。以己之疾愍于彼疾。若觀此疾入實相者得無緣大悲。還用利生故不永滅。權者若一段眾生疾滅。于餘眾生猶須為現。故不永滅。

文殊師利下二因觀成行。此為香積作本。彼明穢凈土菩薩之行。為成此義文為二。一結前觀以為行本二正明雙流之行。初文為三。一明調伏觀成二釋三結成行本。初文者有疾菩薩應如是調伏其心。亦復不住不調伏心者。上多明不斷煩惱。若不得意則縱煩惱。心隨妄法還同凡夫。

所以至聲聞法二明結過釋也。若住不調伏心是愚人法者。一往同愚非即凡愚。如罵人如驢非即

【現代漢語翻譯】現代漢語譯本：文殊菩薩又進一步觀察自身。身不離病，這是有疾病的菩薩觀察身之實相。這實相就是自性清凈心，不被染污而又似被染污，難以完全瞭解。如果斷除煩惱尚未窮盡，那就是身不離病。而且，法身以大悲心與眾生的疾病相同。法身爲了應現疾病，所以說身不離病。病不離身，是指真實的疾病和權宜示現的疾病都不離法身，因此才會有這種疾病。這個身體非新非舊，是指無明所生的真實疾病與本來的法身沒有先後之分，但並非沒有開始。眾生無始以來的疾病，非新非舊。菩薩與眾生同病，也非新非舊。這被稱為有智慧的人，也就是具有實智的人。假設身體有疾病，但不會永遠消滅。這是從不滅的角度來說明權智。有疾病的菩薩既然安住于正觀，不應該四大增損變動，這是宿業所導致的。假設有重病，就觀察並進入法門，所以說不會永遠消滅。又假設這只是假設，真實和權宜示現的疾病都是假設。真實的疾病就是無明這種假設，所以《金光明經》說：『因為沒有真實自性，所以假名為無明。』權宜示現的疾病因眾生而起，也是假設。而不會永遠消滅，也包含真實和權宜示現兩種情況。真實的情況是，雖然有這種疾病，但身體的體性並沒有疾病，不會斷滅或破損。以自己的疾病憐憫他人的疾病，如果觀察這種疾病而進入實相，就能獲得無緣大悲，進而用來利益眾生，所以不會永遠消滅。權宜示現的情況是，如果一部分眾生的疾病消滅了，對於其餘的眾生仍然需要示現疾病，所以不會永遠消滅。

文殊師利菩薩以下第二部分，說明因為觀察而成就修行。這是為香積菩薩作根本。前面說明穢土和凈土菩薩的修行，爲了成就這個意義，分為兩部分。一是總結前面的觀察作為修行的根本，二是正式說明雙流的修行。第一部分分為三點。一是說明調伏觀成就，二是解釋，三是總結成就修行根本。第一點，有疾病的菩薩應該這樣調伏自己的心，也不要安住于不調伏的心。前面大多說明不斷煩惱，如果不得意，就放縱煩惱，心隨順虛妄之法，還和凡夫一樣。

所以到聲聞法，第二點是總結過失並解釋。如果安住于不調伏的心，就是愚人的做法。這裡說的一往相同于愚人，並非就是凡夫愚人。例如罵人像驢，並非真的就是驢。 English version: Furthermore, Manjushri (Bodhisattva of wisdom) contemplates the body again. 'The body is inseparable from illness' refers to a Bodhisattva with illness contemplating the true nature of the body. This true nature is the self-nature pure mind, undefiled yet seemingly defiled, difficult to fully understand. If the eradication of afflictions is not yet complete, then it means the body is inseparable from illness. Moreover, the Dharmakaya (body of the Dharma) shares the same illness as sentient beings with great compassion. Because the Dharmakaya responds to illness, it is said that the body is inseparable from illness. 'Illness is inseparable from the body' means that both real illness and expediently manifested illness are inseparable from the Dharmakaya, hence the existence of such illness. 'This body is neither new nor old' means that the real illness arising from ignorance and the original Dharmakaya have no before or after, but it is not without a beginning. The beginningless illness of sentient beings is neither new nor old. The Bodhisattva sharing the same illness is also neither new nor old. This is called a wise person, which is a person with true wisdom. Suppose the body has illness, but it will not be extinguished forever. This explains expedient wisdom from the perspective of non-extinction. Since a Bodhisattva with illness dwells in right contemplation, the four elements (earth, water, fire, wind) should not increase or decrease, which is caused by past karma. Suppose there is a serious illness, then contemplate and enter the Dharma gate, hence it is said that it will not be extinguished forever. Furthermore, suppose this is just a supposition, both real and expediently manifested illnesses are suppositions. Real illness is the supposition of ignorance, hence the Golden Light Sutra says: 'Because there is no inherent existence, it is falsely named ignorance.' Expediently manifested illness arises from sentient beings and is also a supposition. And 'will not be extinguished forever' also includes both real and expedient situations. The real situation is that although there is this illness, the nature of the body has no illness, it will not be cut off or broken. Taking one's own illness to have compassion for others' illnesses, if one contemplates this illness and enters the true nature, one can obtain causeless great compassion, and then use it to benefit sentient beings, so it will not be extinguished forever. The expedient situation is that if the illness of a portion of sentient beings is extinguished, it is still necessary to manifest illness for the remaining sentient beings, so it will not be extinguished forever.

Below Manjushri (Bodhisattva of wisdom), the second part explains that practice is accomplished through contemplation. This is to make a foundation for Fragrant Accumulation (a Bodhisattva). The previous explanation clarifies the practice of Bodhisattvas in defiled and pure lands. To accomplish this meaning, it is divided into two parts. First, summarize the previous contemplation as the foundation of practice, and second, formally explain the practice of dual flow. The first part is divided into three points. First, explain the accomplishment of taming contemplation, second, explain, and third, summarize the accomplishment of the foundation of practice. The first point is that a Bodhisattva with illness should tame his mind in this way, and also do not dwell on an untamed mind. The previous explanation mostly clarifies not cutting off afflictions, if one is not satisfied, one indulges in afflictions, and the mind follows false dharmas, still the same as ordinary people.

Therefore, to the Dharma of Sravakas (voice-hearers), the second point is to summarize the faults and explain. If one dwells on an untamed mind, it is the practice of fools. Here it says that it is generally the same as fools, but not exactly the same as ordinary fools. For example, cursing someone like a donkey is not really a donkey.

【English Translation】 Furthermore, Manjushri (Bodhisattva of wisdom) contemplates the body again. 'The body is inseparable from illness' refers to a Bodhisattva with illness contemplating the true nature of the body. This true nature is the self-nature pure mind, undefiled yet seemingly defiled, difficult to fully understand. If the eradication of afflictions is not yet complete, then it means the body is inseparable from illness. Moreover, the Dharmakaya (body of the Dharma) shares the same illness as sentient beings with great compassion. Because the Dharmakaya responds to illness, it is said that the body is inseparable from illness. 'Illness is inseparable from the body' means that both real illness and expediently manifested illness are inseparable from the Dharmakaya, hence the existence of such illness. 'This body is neither new nor old' means that the real illness arising from ignorance and the original Dharmakaya have no before or after, but it is not without a beginning. The beginningless illness of sentient beings is neither new nor old. The Bodhisattva sharing the same illness is also neither new nor old. This is called a wise person, which is a person with true wisdom. Suppose the body has illness, but it will not be extinguished forever. This explains expedient wisdom from the perspective of non-extinction. Since a Bodhisattva with illness dwells in right contemplation, the four elements (earth, water, fire, wind) should not increase or decrease, which is caused by past karma. Suppose there is a serious illness, then contemplate and enter the Dharma gate, hence it is said that it will not be extinguished forever. Furthermore, suppose this is just a supposition, both real and expediently manifested illnesses are suppositions. Real illness is the supposition of ignorance, hence the Golden Light Sutra says: 'Because there is no inherent existence, it is falsely named ignorance.' Expediently manifested illness arises from sentient beings and is also a supposition. And 'will not be extinguished forever' also includes both real and expedient situations. The real situation is that although there is this illness, the nature of the body has no illness, it will not be cut off or broken. Taking one's own illness to have compassion for others' illnesses, if one contemplates this illness and enters the true nature, one can obtain causeless great compassion, and then use it to benefit sentient beings, so it will not be extinguished forever. The expedient situation is that if the illness of a portion of sentient beings is extinguished, it is still necessary to manifest illness for the remaining sentient beings, so it will not be extinguished forever. Below Manjushri (Bodhisattva of wisdom), the second part explains that practice is accomplished through contemplation. This is to make a foundation for Fragrant Accumulation (a Bodhisattva). The previous explanation clarifies the practice of Bodhisattvas in defiled and pure lands. To accomplish this meaning, it is divided into two parts. First, summarize the previous contemplation as the foundation of practice, and second, formally explain the practice of dual flow. The first part is divided into three points. First, explain the accomplishment of taming contemplation, second, explain, and third, summarize the accomplishment of the foundation of practice. The first point is that a Bodhisattva with illness should tame his mind in this way, and also do not dwell on an untamed mind. The previous explanation mostly clarifies not cutting off afflictions, if one is not satisfied, one indulges in afflictions, and the mind follows false dharmas, still the same as ordinary people. Therefore, to the Dharma of Sravakas (voice-hearers), the second point is to summarize the faults and explain. If one dwells on an untamed mind, it is the practice of fools. Here it says that it is generally the same as fools, but not exactly the same as ordinary fools. For example, cursing someone like a donkey is not really a donkey.

驢也。若住調伏心是聲聞法者。亦一往相似非即同也。

是故至菩薩行三結成行本。若離二法縱容得所則是菩薩立行之本。故言是菩薩行。

在於下二正明雙流行文為五。一雙明雙流行二單明雙流行三約道品正觀明雙流行四約現相自在明雙流行五約依正明雙流行。初有三行。在於生死不為污行者。若中觀相應入俗不染。住于涅槃不永滅度者。流入偏真而不取證。非凡夫行者流入真也。非賢聖行者入俗自在不同二乘。非垢行者流入真也。非凈行者流入俗也。

雖過至是菩薩行二單明雙流有十五行。雖過魔行而現降眾魔者。正觀相應能入俗降魔。求一切智者流入真空。不非時求證一切智不墮二地。雖觀諸法不生。流入真空雖化二乘不墮二地。雖觀十二緣起。本自不生而流入俗諦緣起。起六十二見化諸外道。雖攝一切眾生。雖入俗諦用四攝法。攝諸眾生入一實諦。和光不同塵故不愛著。雖樂遠離。流入真空能遠離煩惱生死。而不灰斷。雖行三界。雖入俗諦行於三界。即照世諦。而不壞法性即是照真諦也。雖行於空。流入偏真具修萬行。如空中種樹。雖行無相流入遍真無相不妨度生。雖行無作。流入偏真無作不妨受六道身。雖行無起。流入偏真無起。而起萬善。雖行六度。雖入俗諦同六度菩薩。任運圓照眾

【現代漢語翻譯】現代漢語譯本：如同驢子一樣。如果認為安住于調伏自心就是聲聞乘的修行方法，這在某種程度上相似，但並非完全相同。

因此，菩薩的修行以斷除三結（three bonds）作為修行的根本。如果能夠遠離執著于空和有這兩種極端，那麼就能找到合適的修行之處，這就是菩薩立身行事的根本。所以說這是菩薩的修行。

以下兩段經文主要闡明雙向流動的修行方式，分為五個方面：一、同時闡明雙向流動；二、分別闡明雙向流動；三、從道品和正觀的角度闡明雙向流動；四、從顯現自在的角度闡明雙向流動；五、從依報和正報的角度闡明雙向流動。首先有三行經文：處於生死輪迴之中卻不被污染，這是因為與中觀（Madhyamaka）相應，入於世俗卻不被世俗所染。安住于涅槃（Nirvana）卻不永遠滅度，這是因為流入偏頗的真理卻不急於證悟。不是凡夫的修行，因為已經流入真理。不是賢聖的修行，因為入於世俗能夠自在，不同於二乘（two vehicles）。不是污垢的修行，因為已經流入真理。不是清凈的修行，因為已經流入世俗。

雖然超越了魔的境界，但這仍然是菩薩的修行。以下兩段經文分別闡明雙向流動，共有十五行。雖然超越了魔的境界，卻示現降伏眾魔，這是因為與正觀相應，能夠入於世俗降伏魔。爲了追求一切智慧（Sarvajna），流入真空（sunyata），但不非時地追求證悟一切智慧，不墮入二地（two vehicles）。雖然觀察諸法不生，流入真空，但教化二乘，不墮入二地。雖然觀察十二緣起（twelve links of dependent origination），本來就是不生的，卻流入世俗諦的緣起，生起六十二見（sixty-two views），教化各種外道。雖然攝受一切眾生，雖然進入世俗諦，運用四攝法（four means of attracting），攝受一切眾生進入一實諦（one true reality），與光同塵卻不愛著。雖然樂於遠離，流入真空，能夠遠離煩惱生死，卻不灰身泯智。雖然行於三界（three realms），雖然進入世俗諦行於三界，即是照見世諦，而不壞法性，即是照見真諦。雖然行於空，流入偏頗的真理，具足修習萬行，如同在空中種樹。雖然行於無相（lack of characteristics），流入普遍的真理，無相不妨礙度化眾生。雖然行於無作（lack of volition），流入偏頗的真理，無作不妨礙受六道之身。雖然行於無起（lack of origination），流入偏頗的真理，無起卻能生起萬善。雖然行於六度（six perfections），雖然進入世俗諦，與六度菩薩相同，自然而然地圓滿照見一切。

【English Translation】 English version: It's like a donkey. If one considers abiding in taming the mind as the practice of the Sravakas (hearers), it is somewhat similar but not entirely the same.

Therefore, the practice of a Bodhisattva (enlightenment being) takes the severing of the three bonds as the foundation of practice. If one can stay away from clinging to the two extremes of emptiness and existence, then one can find a suitable place for practice, which is the foundation for a Bodhisattva's conduct. Therefore, it is said to be the practice of a Bodhisattva.

The following two passages mainly explain the practice of bidirectional flow, divided into five aspects: 1. Simultaneously explaining bidirectional flow; 2. Separately explaining bidirectional flow; 3. Explaining bidirectional flow from the perspective of the Noble Eightfold Path and Right View; 4. Explaining bidirectional flow from the perspective of manifesting freedom; 5. Explaining bidirectional flow from the perspective of dependent and retributive bodies. First, there are three lines of text: Being in the cycle of birth and death but not being defiled, this is because it corresponds to the Madhyamaka (Middle Way) view, entering the mundane world but not being tainted by it. Abiding in Nirvana (liberation) but not eternally extinguished, this is because it flows into a biased truth but does not rush to attain enlightenment. It is not the practice of ordinary people, because it has already flowed into the truth. It is not the practice of the virtuous and holy, because entering the mundane world is free and unconstrained, unlike the two vehicles. It is not the practice of defilement, because it has already flowed into the truth. It is not the practice of purity, because it has already flowed into the mundane world.

Although surpassing the realm of demons, this is still the practice of a Bodhisattva. The following two passages separately explain bidirectional flow, with a total of fifteen lines. Although surpassing the realm of demons, it manifests subduing demons, this is because it corresponds to Right View, able to enter the mundane world and subdue demons. In order to pursue Sarvajna (all-knowing wisdom), it flows into sunyata (emptiness), but does not prematurely seek to attain all-knowing wisdom, not falling into the two vehicles. Although observing that all dharmas (phenomena) do not arise, flowing into emptiness, it teaches the two vehicles, not falling into the two vehicles. Although observing the twelve links of dependent origination, which are inherently unborn, it flows into the mundane truth of dependent origination, giving rise to the sixty-two views, teaching various heretics. Although gathering all sentient beings, although entering the mundane truth, using the four means of attracting, gathering all sentient beings into the one true reality, harmonizing with the world but not being attached. Although delighting in seclusion, flowing into emptiness, able to stay away from afflictions and birth and death, but not extinguishing wisdom. Although practicing in the three realms, although entering the mundane truth and practicing in the three realms, it illuminates the mundane truth, without destroying the Dharma nature, which is illuminating the ultimate truth. Although practicing in emptiness, flowing into a biased truth, fully cultivating myriad practices, like planting trees in the air. Although practicing in the lack of characteristics, flowing into the universal truth, the lack of characteristics does not hinder saving sentient beings. Although practicing in the lack of volition, flowing into a biased truth, the lack of volition does not hinder receiving the bodies of the six realms. Although practicing in the lack of origination, flowing into a biased truth, the lack of origination can give rise to myriad virtues. Although practicing the six perfections, although entering the mundane truth, the same as the Bodhisattvas of the six perfections, naturally and completely illuminating everything.

生之心。雖行六通。自然入俗故得五通入真。而不盡漏不同二乘。雖行四無量心。流入梵天行於俗諦。而不受集梵世生死。梵王之身。雖行禪定解脫三昧。雖入俗諦諸禪。而不隨禪生色界。不隨定生無色界不隨解脫生凈居。亦不隨解脫三昧生有餘土。

雖行至是菩薩行三約三十七品正觀。明雙流行。雖行四念處。正觀相應自然流入折體念處。見真而不捨俗諦身受心法。雖行四正勤。流入折體正勤見真而不捨俗諦身心精進。雖行四如意足。流入折體如意。見真而能得俗諦自在神通。雖行五根。流入折體五根。見真而能入俗。分別眾生諸根利鈍。雖行五力。流入折體五力。見真而能求佛照俗十力。雖行七覺分。流入折體七覺。見真而分別佛一切種智。雖行八正道。流入折體八正。見真而樂佛道。雖行止觀助道之法。流入事止觀助折體見真不入灰斷。在俗行化。此則二諦雙流皆異二乘。故悉結成菩薩行也。

雖行至是菩薩行。四約現相明雙流。文有三行。雖行不生不滅者。正觀相應流入真諦不生不滅。而現俗諦相好莊嚴。雖現聲聞辟支佛威儀。流入現外威儀入真。而能入俗不捨一切佛法。此即內秘菩薩行外現作聲聞。雖隨諸法究竟凈相。流入平等法界四不可說。而能界內外現身利益。

雖觀至是菩薩行。

【現代漢語翻譯】現代漢語譯本：生起慈悲之心。即使修習六神通（Rddhi，指天眼通、天耳通、他心通、宿命通、神足通、漏盡通），也能自然地進入世俗，所以能以五神通進入真諦，但不像二乘（Sravaka and Pratyekabuddha，指聲聞和緣覺）那樣完全斷盡煩惱。即使修習四無量心（Brahmavihara，指慈、悲、喜、舍），流入梵天，行於俗諦，也不會受集梵世的生死，不會像梵王之身那樣。即使修習禪定解脫三昧（Samadhi，指禪定），即使進入俗諦的各種禪定，也不會隨著禪定而生，不會隨著定而生無想，不會隨著解脫而生於凈居天，也不會隨著解脫三昧而生於有餘涅槃土（Sopadhisesa-nirvana）。

即使修習這些，菩薩行持三約三十七道品（Bodhipaksika-dharmas，又稱三十七菩提分法，是通往覺悟的三十七種修行方法）的正觀，明白雙流行。即使修習四念處（Smrtyupasthana，指身念處、受念處、心念處、法念處），與正觀相應，自然流入折體念處，見真而不捨俗諦的身受心法。即使修習四正勤（Samyak-pradhana，指已生惡令斷滅、未生惡令不生、已生善令增長、未生善令生起），流入折體正勤，見真而不捨俗諦的身心精進。即使修習四如意足（Rddhipada，指欲如意足、精進如意足、心如意足、觀如意足），流入折體如意，見真而能得俗諦自在神通。即使修習五根（Indriya，指信根、精進根、念根、定根、慧根），流入折體五根，見真而能入俗，分別眾生諸根的利鈍。即使修習五力（Bala，指信力、精進力、念力、定力、慧力），流入折體五力，見真而能求佛照俗的十力（Dasabala，指如來所具有的十種力）。即使修習七覺分（Sapta-bodhyangani，又稱七菩提分，是七種覺悟的要素），流入折體七覺，見真而分別佛的一切種智（Sarvakarajnata，指佛所具有的對一切事物和現象的全面、徹底的智慧）。即使修習八正道（Aryastangika-marga，指正見、正思惟、正語、正業、正命、正精進、正念、正定），流入折體八正，見真而樂佛道。即使修習止觀（Samatha-vipassana，指止和觀，是佛教兩種重要的修行方法）助道之法，流入事止觀助折體，見真不入灰斷，在俗行化。這便是二諦雙流，都與二乘不同，所以全部結成菩薩行。

即使修習這些，是菩薩行持四約現相，明白雙流。文有三行。即使修習不生不滅者，正觀相應流入真諦的不生不滅，而現俗諦相好莊嚴。即使顯現聲聞（Sravaka）辟支佛（Pratyekabuddha）的威儀，流入顯現外在威儀入真，而能入俗不捨一切佛法。這就是內秘菩薩行，外現作聲聞。即使隨順諸法究竟清凈之相，流入平等法界四不可說，而能在界內外現身利益。

即使觀察這些，是菩薩行。

【English Translation】 English version: Generating a mind of compassion. Even while practicing the six superknowledges (Rddhi, referring to the six types of supernormal powers: divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), one naturally enters the mundane, thus attaining the five superknowledges to enter the truth, but not completely eliminating outflows like the Two Vehicles (Sravaka and Pratyekabuddha, referring to Hearers and Solitary Buddhas). Even while practicing the Four Immeasurables (Brahmavihara, referring to loving-kindness, compassion, joy, and equanimity), flowing into the Brahma heavens, acting in the conventional truth, one does not accumulate the cycle of birth and death in the Brahma world, unlike the body of a Brahma King. Even while practicing meditative concentration liberation samadhis (Samadhi, referring to meditative absorption), even while entering the mundane truths of various dhyanas, one is not born according to dhyana, does not arise in non-thought according to concentration, is not born in the Pure Abodes according to liberation, nor is one born in the Land of Remainder according to liberation samadhi (Sopadhisesa-nirvana).

Even while practicing these, the Bodhisattva practices the correct contemplation of the Three Summaries and the Thirty-Seven Limbs of Enlightenment (Bodhipaksika-dharmas, also known as the thirty-seven factors of enlightenment, which are thirty-seven practices leading to enlightenment), understanding the dual flow. Even while practicing the Four Foundations of Mindfulness (Smrtyupasthana, referring to mindfulness of body, feelings, mind, and dharmas), corresponding with correct contemplation, one naturally flows into the mindfulness of the body, perceiving the truth without abandoning the conventional truths of body, feelings, mind, and dharmas. Even while practicing the Four Right Exertions (Samyak-pradhana, referring to preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not arisen, and maintaining wholesome states that have arisen), flowing into the right exertion of the body, perceiving the truth without abandoning the conventional truths of bodily and mental diligence. Even while practicing the Four Bases of Supernormal Power (Rddhipada, referring to zeal, effort, mind, and investigation), flowing into the supernormal power of the body, perceiving the truth and being able to attain the unhindered supernormal powers of the conventional truth. Even while practicing the Five Roots (Indriya, referring to faith, effort, mindfulness, concentration, and wisdom), flowing into the five roots of the body, perceiving the truth and being able to enter the mundane, distinguishing the sharpness and dullness of beings' faculties. Even while practicing the Five Powers (Bala, referring to faith, effort, mindfulness, concentration, and wisdom), flowing into the five powers of the body, perceiving the truth and being able to seek the Buddha's ten powers (Dasabala, referring to the ten powers of a Tathagata) to illuminate the mundane. Even while practicing the Seven Factors of Enlightenment (Sapta-bodhyangani, also known as the seven limbs of enlightenment, which are seven factors of awakening), flowing into the seven factors of enlightenment of the body, perceiving the truth and distinguishing the Buddha's all-knowing wisdom (Sarvakarajnata, referring to the Buddha's comprehensive and thorough wisdom of all things and phenomena). Even while practicing the Eightfold Noble Path (Aryastangika-marga, referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), flowing into the eightfold noble path of the body, perceiving the truth and delighting in the Buddha's path. Even while practicing the methods of cessation and contemplation (Samatha-vipassana, referring to calming and insight, which are two important Buddhist practices) that aid the path, flowing into the cessation and contemplation that aid the body, perceiving the truth without entering into annihilation, acting and transforming in the mundane. This is the dual flow of the two truths, all different from the Two Vehicles, thus all culminating in the Bodhisattva's practice.

Even while practicing these, the Bodhisattva practices the Four Aspects of Manifestation, understanding the dual flow. The text has three lines. Even while practicing non-arising and non-ceasing, corresponding with correct contemplation, one flows into the non-arising and non-ceasing of the ultimate truth, while manifesting the adornments of the conventional truth. Even while manifesting the demeanor of Hearers (Sravaka) and Solitary Buddhas (Pratyekabuddha), flowing into manifesting the external demeanor to enter the truth, one is able to enter the mundane without abandoning all the Buddha's teachings. This is the secret Bodhisattva practice, outwardly manifesting as a Hearer. Even while according with the ultimate pure aspect of all dharmas, flowing into the equality of the Dharma Realm, the Four Unspeakables, one is able to manifest bodies within and without the realms to benefit beings.

Even while contemplating these, it is the Bodhisattva's practice.

五約依正結撮扶成此宗體也。文有二行。雖觀等者。若正觀相應知常寂光。而能起界內同居凈土界外有餘果報凈土。此結成佛國因果為宗也。雖得等者。若正觀相應別入初地圓入初住。眾生應以佛身得度者能現八相。而真應未極應修住行乃至等覺諸菩薩道。故言不捨于菩薩之道是菩薩行。此結成住不思議解脫之體用也。若諸師不信此經明果外凈土法身者。云何消此文。

說是至三菩提心第五大段明時眾得益。八千天子發菩提心者。菩提心義具如前釋。

維摩經略疏卷第二十三

不思議品

此下五品次問疾品來者。即是入室大段第二重決前問疾品也。何者前明問疾品約于權疾。辨果實疾明因。所說既略。利根之徒如八千天子已發道心。其未悟之流更廣辨果明因決前權實疾義。故次來也。此五品為二。一此品正為決前問疾品約權疾明果。二從觀眾生品至香積四品。正為決前問疾品約實疾。明三教慰喻三觀調伏之因。今略用三意通釋此品。一品來意二略釋不思議三入文帖釋。初來意者。問疾品明疾有權實。權疾即是法身應用本跡各有所居。故凈名空室現疾而臥。表土表身表本表跡。文殊睹相知有所表。故因往復論決果地依正義。意雖顯而不思議垂跡。權疾依正莫測之用猶未具明。故因身子生念為致

【現代漢語翻譯】現代漢語譯本：五約（五種約定）依正（依報和正報）結撮扶成此宗體也。文有二行。『雖觀等者』，若正觀相應，知常寂光（佛的法身所居之凈土），而能起界內同居凈土（凡聖同居的凈土），界外有餘果報凈土（修行者證得阿羅漢果位后所居的凈土）。此結成佛國因果為宗也。『雖得等者』，若正觀相應，別入初地（菩薩修行階位中的初地），圓入初住（圓教菩薩的初住位）。眾生應以佛身得度者能現八相（佛陀示現的八種相狀）。而真應未極，應修住行乃至等覺（菩薩修行階位中的等覺）諸菩薩道。故言『不捨于菩薩之道』是菩薩行。此結成住不思議解脫之體用也。若諸師不信此經明果外凈土法身者，云何消此文。

說是至三菩提心（證得無上智慧的心）第五大段明時眾得益。八千天子發菩提心者。菩提心義具如前釋。

維摩經略疏卷第二十三

不思議品

此下五品次問疾品來者。即是入室大段第二重決前問疾品也。何者前明問疾品約于權疾。辨果實疾明因。所說既略。利根之徒如八千天子已發道心。其未悟之流更廣辨果明因決前權實疾義。故次來也。此五品為二。一此品正為決前問疾品約權疾明果。二從觀眾生品至香積四品。正為決前問疾品約實疾。明三教慰喻三觀調伏之因。今略用三意通釋此品。一品來意二略釋不思議三入文帖釋。初來意者。問疾品明疾有權實。權疾即是法身應用本跡各有所居。故凈名空室現疾而臥。表土表身表本表跡。文殊睹相知有所表。故因往復論決果地依正義。意雖顯而不思議垂跡。權疾依正莫測之用猶未具明。故因身子生念為致

【English Translation】 English version: The five agreements (five kinds of agreements), relying on the dependent and the principal (circumstances and beings), conclude and support the establishment of this sect's essence. The text has two lines. 'Although observing, etc.,' if correct observation corresponds, one knows the Eternal Tranquil Light (the pure land where the Dharma body of the Buddha resides), and can generate the Pure Land of Co-dwelling within the Realm (the Pure Land where ordinary beings and sages co-exist), and the Pure Land of Remaining Retribution beyond the Realm (the Pure Land where practitioners reside after attaining the Arhat fruit). This concludes the cause and effect of the Buddha-land as the sect's essence. 'Although attaining, etc.,' if correct observation corresponds, one separately enters the First Ground (the first stage of a Bodhisattva's practice), and completely enters the Initial Abiding (the initial stage of a perfect teaching Bodhisattva). Those sentient beings who should be liberated by the Buddha-body can manifest the Eight Aspects (the eight aspects manifested by the Buddha). And since the true response is not yet complete, one should cultivate the Abiding Practice and even the Equal Enlightenment (the stage of Equal Enlightenment in a Bodhisattva's practice), all the Bodhisattva paths. Therefore, it is said 'not abandoning the Bodhisattva path' is the Bodhisattva practice. This concludes the substance and function of abiding in inconceivable liberation. If various teachers do not believe that this sutra clarifies the Dharma body of the Pure Land beyond the fruition, how can they explain this text?

Speaking of reaching the Third Bodhi Mind (the mind of attaining supreme wisdom), the fifth major section clarifies the benefits gained by the assembly at that time. Eight thousand devas generated the Bodhi Mind. The meaning of Bodhi Mind is fully explained as before.

Vimalakirti Sutra, Brief Commentary, Volume Twenty-Three

Inconceivable Chapter

The following five chapters, following the Inquiry of Illness chapter, are the second layer of the major section of entering the room, resolving the previous Inquiry of Illness chapter. Why? The previous Inquiry of Illness chapter discussed provisional illness. It distinguished the cause by clarifying the real illness of the fruition. What was said was brief. Those of sharp faculties, such as the eight thousand devas, have already generated the aspiration for enlightenment. For those who have not yet awakened, it further extensively distinguishes the cause by clarifying the fruition, resolving the meaning of the previous provisional and real illness. Therefore, it follows next. These five chapters are divided into two. First, this chapter is precisely for resolving the previous Inquiry of Illness chapter, clarifying the fruition based on provisional illness. Second, from the Chapter on Observing Sentient Beings to the four chapters on Fragrant Accumulation, it is precisely for resolving the previous Inquiry of Illness chapter, clarifying the cause of comforting and consoling with the Three Teachings and subduing with the Three Contemplations based on real illness. Now, I will briefly use three meanings to generally explain this chapter. First, the intention of the chapter's arrival; second, a brief explanation of the inconceivable; third, entering the text with annotations. Regarding the initial intention, the Inquiry of Illness chapter clarifies that illness has provisional and real aspects. Provisional illness is the Dharma body's application, with each origin and trace having its own dwelling. Therefore, Vimalakirti manifested illness and lay down in an empty room, representing the land, the body, the origin, and the trace. Manjushri, seeing the appearance, knew there was something represented. Therefore, based on the back-and-forth discussion, the meaning of the dependent and principal of the fruition ground was resolved. Although the intention is clear, the inconceivable traces are manifested. The function of the provisional illness, the dependent and principal, which is difficult to fathom, is not yet fully clarified. Therefore, it was caused by Shariputra generating a thought.

燈王之座。而此小室容多大座而無妨礙。即顯不思議垂跡權疾所居神用莫測。廣論果地從本起跡跡中變用依正自在。重廣顯權疾垂跡變現眾生疾愈權疾亦愈。故此品來也。二略釋不思議者即有二意。一明三德解脫不思議。二明本跡依土不思議。初意者即有三種。一真性二實慧三方便。故凈名云諸佛菩薩有解脫名不思議。若菩薩住是解脫者能以須彌之高廣內芥子中。乃至種種變現莫測即是三種解脫不思議義。何者諸佛菩薩有解脫者即是真性。若菩薩住此者即是實慧。能以須彌內于芥等即是方便。但四教皆明三種之理悉有不思議義而有二種。一相待二絕待。若三教所明即是相待。何者三教隨他意語。約斷結以明解脫即是相待。圓教隨自約不斷結以明解脫。即是絕待不思議也。相待即是有思之不思皆是思議。絕待即是無思之不思是真不思議。今此一品正以絕待不思以釋不思議也。所以三教成相待者如三藏佛果神用變化。凡夫二乘及諸菩薩之所莫測。即不思議。若待通教體法解脫還是思議。若通教八地已上道觀雙流。二乘下地之所莫測即不思議。若待佛地猶是思議。通若待別還是思議。別教登地見一實諦得三解脫。三乘通教別三十心所不測量即不思議。若待上地是思議。此三皆是下不思上。非是當位絕待之不思議。今明圓教絕

【現代漢語翻譯】現代漢語譯本：燈王之座（Prabhākararāja-āsana，光明之王之座）。而這小小的房間能夠容納如此多的座位而沒有妨礙，這顯示了不可思議的垂跡權巧和迅速，所居住的神通力量深不可測。從根本的果地開始顯現種種示現，在示現中變化運用，依報和正報都自在無礙。再次廣泛地顯示權巧和迅速的垂跡示現，使眾生的疾病迅速痊癒，權巧示現的疾病也隨之痊癒。所以才有了這一品的出現。第二，簡要解釋『不可思議』，這裡有兩種含義。一是說明三德解脫的不可思議，二是說明本跡依土的不可思議。首先說第一種含義，即有三種：一是真性（tathatā），二是實慧（vastu-jñāna），三是方便（upāya）。所以《維摩詰經》（Vimalakīrti-nirdeśa-sūtra）說，諸佛菩薩的解脫名為不可思議。如果菩薩安住于這種解脫，能將須彌山（Sumeru）的高廣納入芥子之中，乃至種種變化示現不可測度，這就是三種解脫不可思議的含義。什麼是諸佛菩薩的解脫呢？那就是真性。如果菩薩安住於此，那就是實慧。能將須彌山納入芥子等，那就是方便。但是，天臺四教都闡明了三種道理，都具有不可思議的含義，但有兩種：一是相待，二是絕待。如果前三教所闡明的就是相待。為什麼呢？因為前三教是隨他意語（parārtha-vacana），依據斷除煩惱來闡明解脫，這就是相待。圓教是隨自意語（svārtha-vacana），依據不斷除煩惱來闡明解脫，這就是絕待不可思議。相待就是有思慮的不思議，都是思議。絕待就是無思慮的不思議，是真正的不思議。現在這一品正是用絕待的不思議來解釋不可思議。之所以說前三教是相待，比如三藏教的佛果神通變化，凡夫、二乘以及諸菩薩都無法測度，這就是不可思議。如果依據通教的體法解脫，還是思議。如果通教八地以上的道觀雙流，二乘下地無法測度，這就是不可思議。如果依據佛地，仍然是思議。通教如果依據別教，還是思議。別教登地見一實諦，得到三種解脫，三乘、通教、別教三十心所無法測量，這就是不可思議。如果依據上地，就是思議。這三種都是下位無法思議上位，不是當位的絕待不可思議。現在闡明圓教的絕待不可思議。

【English Translation】 English version: The Lion Throne of the Lamp King (Prabhākararāja-āsana, the seat of the King of Light). And this small room can accommodate so many seats without obstruction, which shows the inconceivable manifestation of skillful means and swiftness, and the power of the indwelling spirit is unfathomable. Broadly speaking, from the fundamental ground of fruition, traces are manifested, and within these traces, transformations and applications occur, with both the environment and the being being free and unhindered. Again, it widely reveals the skillful means and swift manifestation of traces, causing the diseases of sentient beings to be quickly healed, and the diseases manifested by skillful means are also healed. Therefore, this chapter comes into being. Secondly, to briefly explain 'inconceivable,' there are two meanings here. One is to explain the inconceivable nature of the three virtues of liberation, and the other is to explain the inconceivable nature of the original ground and manifested traces relying on the land. First, regarding the first meaning, there are three aspects: one is true nature (tathatā), two is real wisdom (vastu-jñāna), and three is skillful means (upāya). Therefore, the Vimalakīrti-nirdeśa-sūtra says that the liberation of all Buddhas and Bodhisattvas is called inconceivable. If a Bodhisattva dwells in this liberation, he can contain the height and breadth of Mount Sumeru (Sumeru) within a mustard seed, and even manifest various transformations that are immeasurable, which is the meaning of the inconceivable nature of the three liberations. What is the liberation of all Buddhas and Bodhisattvas? It is true nature. If a Bodhisattva dwells in this, it is real wisdom. Being able to contain Mount Sumeru within a mustard seed, etc., is skillful means. However, the four teachings of Tiantai all elucidate the three principles, all of which have an inconceivable meaning, but there are two types: one is relative, and the other is absolute. If the first three teachings elucidate, it is relative. Why? Because the first three teachings are teachings according to others' intentions (parārtha-vacana), explaining liberation based on the cutting off of afflictions, which is relative. The perfect teaching is teaching according to one's own intention (svārtha-vacana), explaining liberation based on not cutting off afflictions, which is absolute and inconceivable. Relative means inconceivable with thought, which is all conceivable. Absolute means inconceivable without thought, which is truly inconceivable. Now, this chapter is precisely using absolute inconceivability to explain inconceivability. The reason why the first three teachings are said to be relative is, for example, the supernatural powers and transformations of the Buddha-fruit in the Tripitaka teaching, which ordinary people, the two vehicles, and all Bodhisattvas cannot fathom, which is inconceivable. If based on the liberation of the body of the Dharma in the common teaching, it is still conceivable. If the path of the common teaching above the eighth ground flows in both directions, the lower grounds of the two vehicles cannot fathom it, which is inconceivable. If based on the Buddha-ground, it is still conceivable. If the common teaching is based on the separate teaching, it is still conceivable. The separate teaching, upon reaching the ground, sees the one true reality and obtains the three liberations, which the three vehicles, the common teaching, and the thirty mental states of the separate teaching cannot measure, which is inconceivable. If based on the upper ground, it is conceivable. These three are all cases where the lower cannot conceive of the upper, not the absolute inconceivability of the present position. Now, we are elucidating the absolute inconceivability of the perfect teaching.

待不思議者。十二因緣三種非道即是三德解脫佛道。若菩薩行此十二因緣三種非道。不斷三惑不破三法。而住三種解脫之道。即不思議絕待三德之解脫也。是則非但下不思。上乃至上地諸佛菩薩亦不思下地及一切眾生因緣三道。即是絕待之不思議。故文殊般若云。佛界眾生界俱不可思議無有異也。前釋一名不可思議解脫已具明竟。二約本跡依土者。前品空室表土。文殊見相問于佛國。但明寂光畢竟空寂。此但是法身本土不可思議。未顯應身跡居不思議相。今用神力致座。明跡居穢土現不思議事。須彌大海地水火風十方佛土集在一國。示一切人如是等事。皆是依土現不思議莫測之相。具出在文。若跡居分段依報塊然。尚示無礙居餘三土豈可測量。問此十四品皆不思議何得獨標此品。答雖復皆明但此品廣出變用事。顯故別標題。如摩訶般若始終皆明般若。佛言欲求般若當於須菩提品中求。而須菩提對佛。釋提桓因舍利弗問難一向皆入真空實相。即般若正意故勸此品中求。今品亦爾。

爾時下三入文帖釋。此品總為六。一身子為眾念座．二凈名借座．三昧不思議神用．四迦葉欣仰．五時眾得益．六凈名述成。初文為五。一身子生念．二凈名問．三身子答．四凈名彈呵．五天子得法眼凈。初文者身子古聖蹟。示此念欲為

【現代漢語翻譯】現代漢語譯本：對於不可思議的境界。十二因緣的三種非道，即是三德（法身德、般若德、解脫德）解脫的佛道。如果菩薩行持這十二因緣的三種非道，不斷除三惑（見思惑、塵沙惑、無明惑），不破除三法（煩惱道、業道、苦道），而安住於三種解脫之道，那就是不可思議、絕待的三德解脫。因此，不僅下地不可思議，乃至上地諸佛菩薩也不可思議下地及一切眾生的因緣三道，這就是絕待的不可思議。所以《文殊般若經》說：『佛界和眾生界都不可思議，沒有差別。』前面解釋『一名不可思議解脫』已經詳細說明完畢。二、約本跡依土而言：前品中的空室代表國土，文殊菩薩見到異相而問于佛國，只是說明寂光（常寂光凈土）畢竟空寂。這只是法身本土的不可思議，沒有顯現應身（佛為度化眾生而示現的化身）在穢土（不清凈的國土）的不可思議之相。現在用神通力移動座位，表明應身居住在穢土，顯現不可思議之事。須彌山、大海、地水火風、十方佛土聚集在一個國土之中，向一切人展示這些事情，都是依土而顯現不可思議、難以測度的景象，具體內容都在經文中。如果應身居住在分段生死的依報（眾生因業力所感召的果報）之中，尚且能示現無礙，居住在其餘三土（實報莊嚴土、方便有餘土、凡聖同居土）又怎麼可以測量呢？問：這十四品都講不可思議，為什麼單單標出這一品？答：雖然都講不可思議，但這一品廣泛地展現了變化和運用之事，所以特別標出這一品。如同《摩訶般若經》始終都在講般若（智慧），佛說想要尋求般若，應當在《須菩提品》中尋求。而須菩提對佛、釋提桓因（帝釋天）和舍利弗的問難，一向都進入真空實相，即般若的正意，所以勸人在這一品中尋求。現在這一品也是如此。爾時下三入文帖釋。此品總為六。一身子為眾念座．二凈名借座．三昧不思議神用．四迦葉欣仰．五時眾得益．六凈名述成。初文為五。一身子生念．二凈名問．三身子答．四凈名彈呵．五天子得法眼凈。初文者身子古聖蹟。示此念欲為

【English Translation】 English version: For those who dwell in the inconceivable. The three non-paths of the Twelve Nidanas (Twelve Links of Dependent Origination) are the Buddha-path of the three virtues (Dharmakaya-virtue, Prajna-virtue, and Liberation-virtue) of liberation. If a Bodhisattva practices these three non-paths of the Twelve Nidanas, without severing the three delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance), and without destroying the three laws (the path of affliction, the path of karma, and the path of suffering), while abiding in the path of the three liberations, that is the inconceivable and absolute liberation of the three virtues. Therefore, not only is the lower realm inconceivable, but even the Buddhas and Bodhisattvas of the higher realms cannot conceive of the causal conditions and three paths of the lower realms and all sentient beings. This is the absolute inconceivability. Therefore, the 'Manjushri Prajna Sutra' says: 'The Buddha-realm and the sentient being-realm are both inconceivable, without difference.' The previous explanation of 'one name, inconceivable liberation' has already been fully explained. Secondly, regarding the basis and traces depending on the land: The empty room in the previous chapter represents the land. Manjushri Bodhisattva, seeing the unusual signs, inquired about the Buddha-land, only explaining the ultimate emptiness and stillness of the Land of Eternal Tranquility (Changjiguang Jingtu). This is only the inconceivable Dharmakaya (Dharma body) native land, without revealing the inconceivable aspect of the manifested body (the incarnation of the Buddha to save sentient beings) residing in the impure land (unclean land). Now, using supernatural power to move the seat, it shows that the manifested body resides in the impure land, manifesting inconceivable events. Mount Sumeru, the great ocean, earth, water, fire, wind, and the Buddha-lands of the ten directions are gathered in one land, showing all people that such things are all manifestations of the inconceivable and immeasurable aspects depending on the land, the specific content is in the sutra text. If the manifested body resides in the dependent retribution (the karmic rewards that sentient beings receive due to their karma) of segmented life and death, it can still manifest unobstructedness. How can residing in the other three lands (Land of Actual Reward and Adornment, Land of Expedient Remainder, Land of Coexistence of Saints and Ordinary Beings) be measured? Question: These fourteen chapters all speak of the inconceivable, why is only this chapter specifically marked? Answer: Although all speak of the inconceivable, this chapter extensively displays the events of transformation and application, so it is specifically marked. Just as the 'Maha Prajna Sutra' always speaks of Prajna (wisdom), the Buddha said that if you want to seek Prajna, you should seek it in the 'Subhuti Chapter'. And Subhuti's questions to the Buddha, Shakra Devendra (Lord Indra), and Shariputra, always enter the true emptiness and reality, which is the true meaning of Prajna, so it is advised to seek it in this chapter. The current chapter is also like this. At that time, the following three entered the text and explained it. This chapter is divided into six parts: 1. Shariputra contemplates the seat for the assembly; 2. Vimalakirti borrows the seat; 3. The inconceivable divine power of Samadhi; 4. Kashyapa's admiration; 5. The assembly benefits; 6. Vimalakirti's completion. The first part is divided into five: 1. Shariputra generates the thought; 2. Vimalakirti asks; 3. Shariputra answers; 4. Vimalakirti criticizes; 5. The heavenly beings attain the pure Dharma eye. The first text is Shariputra's ancient sacred traces. Show this thought to be

開發不思議端。若不生念無由得顯不思議用。又欲為令小乘未證果者得法眼凈。或發大心已入位者得成生蘇。故示生念因致彈呵。為借燈王之座廣說大用。則諸聲聞鄙小慕大。堪聞大品法華。約事論者。大眾立久而二大士方論大道。言論未已恐時眾疲怠不染法利若。有床座鹹得安穩。必獲大益故生此念。亦因空室致有斯念。因此彈呵。神力借座。即得廣說不思議解脫神用。皆是垂跡權疾利物自在之功。若有此勝能用化物者。則除眾生實疾因果。豈得不念。若眾生因果疾愈則佛菩薩凈名應同之疾皆愈。是則成前果地權疾之義。

長者至床座耶二問所念。身子雖生此念眾生未盡知。將欲彈呵故先問所念。為法來耶求床座耶。若為床座不名行人。若言為法不應求座。故須核問。若所念顯露大眾同知方可彈折。

舍利至求床座三身子依念而答。我為法來非為床座。尋此答意即為三失。一心念床座而云為法。是違心之失。二所念聲聞法中三寶四諦等法。是不稱理之失。三真法無念而今興念。是舍道法入凡夫之失。

維摩下四正彈呵呵其三失。初呵違心者。夫求法者不貪軀命豈辭立久。不沾法味身有疲怠。謂眾亦然遂念床座。乃至核問答言為法。若其為法不惜身命。豈得疲怠而念床座。

夫求下二約法呵

【現代漢語翻譯】現代漢語譯本：開發不可思議的功用，如果不起心動念，就沒有辦法彰顯不可思議的功用。而且爲了讓小乘中尚未證得果位的人得到法眼清凈，或者讓已經發大心進入菩薩位的人得到成熟，所以示現生起念頭，因此引來呵斥。爲了藉助燈王如來的座位，廣泛宣說不可思議的功用，那麼那些聲聞眾就會鄙視小乘，仰慕大乘，堪能聽聞《大品般若經》和《法華經》。如果從事情上來說，大眾站立很久，而兩位大士才開始討論大道，恐怕言論未完，聽眾已經疲憊懈怠，不能染受法益。如果有床座，大家都能夠安穩地休息，必定獲得大利益，所以才生起這樣的念頭。也是因為空室，才會有這樣的念頭，因此遭到呵斥。憑藉神通力借來座位，就可以廣泛宣說不可思議解脫的神通妙用。這些都是佛菩薩垂跡示現，權巧方便，迅速利益眾生的自在功德。如果有人具備這種殊勝的能力來教化眾生，那麼就能去除眾生真實的疾病因果。難道能不起心動念嗎？如果眾生的因果疾病痊癒，那麼佛、菩薩、維摩詰（Vimalakirti，一位在家菩薩的名字）應化示現的疾病也都會痊癒。這就是成就了前面所說的果地上權巧示現疾病的意義。長者（指維摩詰，Vimalakirti）問到『想要床座嗎？』這兩次提問都是針對舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）所起的念頭。舍利弗雖然生起了這個念頭，但眾生還沒有完全知曉。將要呵斥他，所以先問他所想的。是爲了求法而來呢？還是爲了求床座而來呢？如果是爲了床座，就不能稱為修行人。如果說是爲了求法，就不應該求床座。所以必須覈實詢問。如果所想的念頭已經顯露，大眾都知道了，才可以彈劾折服。舍利弗（Sariputra）回答『求床座』，舍利弗依據自己的念頭而回答：『我是爲了求法而來，不是爲了求床座。』探究這個回答的含義，就包含了三種過失。第一，心裡想著床座，卻說是爲了求法，這是違背內心的過失。第二，所念的是聲聞法中的三寶（Buddha, Dharma, Sangha，佛、法、僧）、四諦（Four Noble Truths，苦、集、滅、道）等法，這是不符合真理的過失。第三，真正的佛法是無念的，而現在卻生起念頭，這是捨棄道法而進入凡夫境界的過失。維摩詰（Vimalakirti）從下面開始，正式彈劾呵斥這三種過失。首先呵斥違背內心的過失。求法的人不貪戀身軀性命，怎麼會推辭站立很久呢？沒有嚐到佛法的滋味，身體才會有疲憊懈怠。認為大眾也是這樣，於是就想到了床座。乃至維摩詰覈實詢問，舍利弗回答說是爲了求法。如果真的是爲了求法，就不應該吝惜身命，怎麼會因為疲憊懈怠而想到床座呢？下面從佛法的角度來呵斥。

【English Translation】 English version: To develop inconceivable functions, if no thought arises, there is no way to manifest inconceivable uses. Moreover, in order to enable those in the Small Vehicle who have not yet attained the fruit to obtain the pure Dharma eye, or to enable those who have already made great aspirations and entered the bodhisattva position to achieve maturity, therefore, the arising of thought is demonstrated, thus leading to rebuke. In order to borrow the seat of Dipankara Buddha (a past Buddha), to widely expound the great function, then those Shravakas (Disciples of Buddha) will despise the Small Vehicle and admire the Great Vehicle, capable of hearing the Mahaprajnaparamita Sutra and the Lotus Sutra. If discussed in terms of events, the assembly has been standing for a long time, and the two great Bodhisattvas are just beginning to discuss the Great Path, fearing that the audience will be tired and negligent before the discourse is finished, unable to receive the benefits of the Dharma. If there are beds and seats, everyone will be able to rest comfortably and surely obtain great benefits, so this thought arises. It is also because of the empty room that this thought arises, hence the rebuke. By the power of supernatural abilities, borrowing a seat, one can widely expound the inconceivable liberation and the wonderful functions of supernatural powers. These are all manifestations of the Buddha and Bodhisattvas, expedient means, and the effortless merit of quickly benefiting sentient beings. If someone possesses this superior ability to transform sentient beings, then they can remove the real diseases and karmic consequences of sentient beings. How can one not have thoughts? If the karmic diseases of sentient beings are healed, then the diseases manifested by the Buddhas, Bodhisattvas, and Vimalakirti (a lay bodhisattva) will also be healed. This is the accomplishment of the meaning of expediently manifesting illness in the fruition stage as mentioned earlier. The elder (referring to Vimalakirti) asked, 'Do you want a bed seat?' These two questions were directed at the thought that Sariputra (one of the Buddha's ten great disciples, known for his wisdom) had. Although Sariputra had this thought, sentient beings did not fully know it. About to rebuke him, so first ask what he is thinking. Is it to seek the Dharma? Or is it to seek a bed seat? If it is for a bed seat, one cannot be called a practitioner. If one says it is to seek the Dharma, one should not seek a seat. Therefore, it is necessary to verify the inquiry. If the thought is revealed and the assembly knows it, then one can impeach and subdue him. Sariputra (Sariputra) answered 'seeking a bed seat,' Sariputra answered according to his thought: 'I came to seek the Dharma, not to seek a bed seat.' Exploring the meaning of this answer, it contains three faults. First, thinking of a bed seat in the mind, but saying it is to seek the Dharma, this is the fault of going against one's heart. Second, what is thought of is the Dharma of the Shravakas, such as the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), etc., this is the fault of not conforming to the truth. Third, the true Dharma is without thought, but now thoughts arise, this is the fault of abandoning the Dharma and entering the realm of ordinary beings. Vimalakirti (Vimalakirti) begins below, formally impeaching and rebuking these three faults. First, rebuking the fault of going against one's heart. One who seeks the Dharma does not covet the body and life, how can one decline standing for a long time? Without tasting the flavor of the Dharma, the body will have fatigue and negligence. Thinking that the assembly is also like this, so he thought of a bed seat. Even Vimalakirti verified the inquiry, and Sariputra answered that it was to seek the Dharma. If it is really to seek the Dharma, one should not be stingy with one's life, how can one think of a bed seat because of fatigue and negligence? Below, rebuking from the perspective of the Dharma.

其不稱理失。向聞大乘既不染心猶存小法。致疲怠念座故呵其所存小法。文為四。一約陰入三界呵．二約三寶呵．三總約四諦呵．四別約四諦呵。初文者身子依三藏入道。陰入是其報身。因此修禪發欲界定四禪四空。住此諸禪觀三界陰入生滅諦理斷三界結。雖成羅漢巡觀無漏還從此入。今凈名用衍呵其拙度。不得即空法性陰入。非真求法不免還招粗變易死。又有入出之觀出則疲怠念座。

唯舍利弗至眾求二約三寶呵。所以須約三寶呵者。其聲聞人隨聞生解三空入道。由佛說法得入僧數。若呵其非者是則過由佛法眾僧。亦非故呵其不應取著。不了義教明三十二相為佛。九部為法羯磨得戒為事僧見諦得果為理僧。大乘諸法實相本自明瞭是佛。理性無倒為法。智理不二為僧。又知法名佛離相為法無為即僧。若不識此一體三寶乃著別相三寶。故呵不應著也。

夫求下三總約四諦呵。所以次約四諦呵者。身子不愜。若三寶不實不應著者。觀諦見理豈無三寶。故即呵其有作四諦非究竟也。文為二。一呵二釋。一呵云無見等者此呵生滅四諦。若由此見理不進求者。但住化城不至寶所。如呵須菩提云不壞於身。而隨一相豈折觀苦言見理也。不斷淫怒癡亦不與俱。豈定斷集以五逆相而得解脫。豈煩惱盡以為證滅。如化城之造

作也。有師作造詣之解恐不如前釋。不斷癡愛起于明脫。即是行於非道通達佛道。豈離非道別有正道之可修也。若執聲聞四諦為實即不見大乘三種四諦。所以至非求法也二釋者。若執生滅有諍論者。即是界內有為戲論。若實因此見真斷于界內愛見論者。猶是界外無為戲論。今身子雖斷有為猶在存四諦。即是無為界緣集戲論。非求大乘三諦之法。豈見佛性入王三昧。一切三昧悉入其中。

唯舍利弗下四別約四諦呵。所以更歷別呵者恐身子未愜。若言四諦是戲論者。何得佛開以為種種利物之門。又解為未悟者。故須別呵。即為四。初一番約苦次兩番約集。次四番約滅。次二番約道。初呵苦諦。云法名寂滅者陰等苦法本自不生。今則無滅即真陰滅義。觀陰苦法是見生滅者乃斥生滅。豈見無生一實諦理。若不見理非求法者。如呵迦旃延。無以生滅心行說實相法。既不得真無生還招變易之苦。

法名至非求法也次兩番別呵集者。集為習報二因所成。習因約煩惱報因約業。煩惱業合能招苦果故名集諦。初呵集習因云法名無染者。如大經云愛有九種能令生死相續不斷。若染世諦即有分段生死名界內集。若染真諦即有變易生死名界外集。次呵報因云法無行處者是呵行業。能觀之智為行所觀之境是處。故經云說智及智處。心

【現代漢語翻譯】現代漢語譯本：作為。有法師解釋為造詣，恐怕不如之前的解釋好。不斷絕癡愛，卻想從明瞭中解脫，這就是在非正道上行走，卻想通達佛道。難道離開非正道，還有其他的正道可以修習嗎？如果執著于聲聞乘的四諦法為真實，那就是沒有見到大乘的三種四諦。所以說這是不求佛法。第二種解釋是，如果執著于生滅之法，就會有諍論，這就是界內的有為戲論。如果真的因此而見到真理，斷除了界內的愛見之論，仍然是界外的無為戲論。現在舍利弗雖然斷除了有為法，仍然執著於四諦，這就是無為界的緣集戲論，不是求大乘三諦之法，怎麼能見到佛性，進入王三昧呢？一切三昧都包含在其中。

唯有舍利弗以下四段分別針對四諦進行呵斥。之所以要再次分別呵斥，是恐怕舍利弗還不滿意。如果說四諦是戲論，那佛又怎麼會開示四諦作為種種利益眾生的方便之門呢？又可以解釋為針對未悟之人，所以需要分別呵斥。分為四個部分：第一部分針對苦諦，接下來兩部分針對集諦，再接下來四部分針對滅諦，最後兩部分針對道諦。首先呵斥苦諦，說『法名寂滅』，意思是陰等苦法本來就不生，現在也就沒有滅，這就是真正的陰滅之義。如果觀察陰苦法，認為有生滅，那就是呵斥生滅，怎麼能見到無生的一實諦理呢？如果不見此理，就不是求法，就像呵斥迦旃延（Katyayana，佛陀十大弟子之一，以擅長論議著稱）一樣，不能用生滅的心行來說實相法。既然不能得到真正的無生，還會招來變易之苦。

『法名至非求法也』接下來兩段分別呵斥集諦。集諦由習因和報因兩種原因構成。習因指煩惱，報因指業。煩惱和業結合在一起，能夠招來苦果，所以叫做集諦。首先呵斥集習因，說『法名無染』，如《大般涅槃經》（Mahaparinirvana Sutra）所說，愛有九種，能夠讓生死相續不斷。如果染著世俗諦，就會有分段生死，叫做界內集。如果染著真諦，就會有變易生死，叫做界外集。接下來呵斥報因，說『法無行處』，這是呵斥行業。能觀的智慧是行，所觀的境界是處，所以經中說『智及智處』，心

【English Translation】 English version: 'Acting.' Some teachers interpret it as 'attainment,' but perhaps it's not as good as the previous explanation. To not sever foolish love, yet seek liberation from clarity, is to walk on the wrong path while trying to attain the Buddha's path. Is there another right path to cultivate apart from the wrong path? If one clings to the Four Noble Truths of the Sravakas (Śrāvaka, 'hearer', a disciple of the Buddha) as real, then one has not seen the Three Four Noble Truths of the Mahayana (Mahāyāna, 'Great Vehicle'). Therefore, it is said that this is not seeking the Dharma. The second explanation is that if one clings to the law of arising and ceasing, there will be disputes, which is the playful discussion of conditioned phenomena within the realm. If one truly sees the truth and cuts off the views of love and attachment within the realm, it is still the playful discussion of unconditioned phenomena outside the realm. Now, Sariputra (Śāriputra, one of the two chief disciples of the Buddha) has cut off conditioned phenomena but still clings to the Four Noble Truths, which is the playful discussion of conditioned arising in the unconditioned realm. This is not seeking the Dharma of the Three Truths of the Mahayana. How can one see the Buddha-nature and enter the King Samadhi (Samādhi, a state of meditative consciousness)? All Samadhis are contained within it.

From 'Only Sariputra' onwards, the next four sections specifically rebuke the Four Noble Truths. The reason for rebuking them again separately is because Sariputra might not be satisfied. If the Four Noble Truths are said to be playful discussions, how could the Buddha have revealed them as various expedient means to benefit beings? It can also be explained as being directed towards those who are not enlightened, so it is necessary to rebuke them separately. It is divided into four parts: the first part is about the Truth of Suffering, the next two parts are about the Truth of Arising, then the next four parts are about the Truth of Cessation, and finally the last two parts are about the Truth of the Path. First, rebuking the Truth of Suffering, saying 'The Dharma is called Stillness and Extinction,' meaning that the aggregates (skandhas) and other suffering dharmas are originally unborn, and now there is no extinction, which is the true meaning of the extinction of the aggregates. If one observes the suffering dharmas of the aggregates and thinks there is arising and ceasing, then one is rebuking arising and ceasing. How can one see the One Real Truth of no arising? If one does not see this truth, then one is not seeking the Dharma, just like rebuking Katyayana (Kātyāyana, one of the ten great disciples of the Buddha, known for his skill in debate), one cannot use the mind of arising and ceasing to speak of the Dharma of True Reality. Since one cannot attain true non-arising, one will still incur the suffering of change.

'The Dharma is called...not seeking the Dharma.' The next two sections separately rebuke the Truth of Arising. The Truth of Arising is composed of two causes: the habitual cause and the retributive cause. The habitual cause refers to afflictions, and the retributive cause refers to karma. Afflictions and karma combine to bring about the fruit of suffering, so it is called the Truth of Arising. First, rebuking the habitual cause of arising, saying 'The Dharma is called Undefiled,' as the Mahaparinirvana Sutra (Mahāparinirvāṇa Sūtra, one of the most important sutras in Mahayana Buddhism) says, there are nine kinds of love that can cause the continuation of birth and death. If one is defiled by the worldly truth, there will be segmented birth and death, called arising within the realm. If one is defiled by the ultimate truth, there will be variable birth and death, called arising outside the realm. Next, rebuking the retributive cause, saying 'The Dharma has no place to act,' this is rebuking karma. The wisdom that can observe is the act, and the realm that is observed is the place, so the sutra says 'wisdom and the place of wisdom,' the mind

行於境即是行業。凡夫行世諦招果內之苦。二乘行真諦招變易之苦。即是集也。

法無至法也三四審別呵滅諦。法無取捨者實諦真滅本無取捨。而凡夫取世諦舍涅槃。故有界內生死不得真滅。二乘取真諦舍世諦即受變易生死亦非真滅。由取捨故不見中道非真求法。法無處所者此明滅諦。即是有餘無餘二乘行人歸心之處。若著滅諦涅槃之處即有無為煩惱生死。非真滅諦非求法也。法名無相者呵取滅諦無相涅槃。何者凡夫取世間相生於六識。故有界內生死不名為滅。聲聞取滅諦相即有七識名隨相生識。則有界外生死非真滅諦非求法也。法不可住者是呵住滅諦。何者凡夫住俗分段不滅。二乘住真即有變易豈得真滅。以住真諦有餘無餘不見佛性。非大涅槃究竟寂滅。豈是真求法也。

法不至法也。四兩番別呵道諦。法不可見聞覺知者。凡夫有世俗見聞覺知則有見思。是以流轉非無漏道。小乘慧眼見真從聞生解。十六心悟理即是覺知。故大經雲鬚陀洹人以正覺道斷煩惱亦名為佛。一切智知即是知也。故於見諦說眼智明覺。此見聞覺知不見一實諦理。非求大乘見思無漏。豈是真求法也。法名無為者。小乘滅諦是無為道諦是有為。無漏大乘道滅皆是無為。故大經云聲聞弟子是有為僧。上呵羅云說有為功德之利。非為無為

【現代漢語翻譯】現代漢語譯本：在境界中的行為就是行業（karma）。凡夫執著於世俗諦（conventional truth），招致界內的苦果。二乘（聲聞和緣覺）執著于真諦（ultimate truth），招致變易生死的苦果。這就是集諦（the truth of the origin of suffering）。

法沒有到達之法，這是第三和第四個審視，分別呵斥滅諦（the truth of the cessation of suffering）。法沒有取捨，因為實諦（reality）和真正的寂滅（true cessation）本來就沒有取捨。然而，凡夫取世俗諦而捨棄涅槃（Nirvana），因此有界內的生死，無法得到真正的寂滅。二乘取真諦而捨棄世俗諦，因此承受變易生死，也不是真正的寂滅。由於取捨，所以不見中道（Middle Way），不是真正地尋求佛法。

法沒有處所，這說明滅諦。滅諦是有餘涅槃（Nirvana with remainder）和無餘涅槃（Nirvana without remainder），是二乘行人歸心之處。如果執著于滅諦的涅槃之處，就會有無為的煩惱和生死，不是真正的滅諦，也不是尋求佛法。法名為無相，呵斥執取滅諦的無相涅槃。為什麼呢？因為凡夫執取世間相，生於六識（six consciousnesses），因此有界內的生死，不稱為寂滅。聲聞（Śrāvaka）執取滅諦之相，就有七識（seven consciousnesses），名為隨相生識，因此有界外的生死，不是真正的滅諦，也不是尋求佛法。

法不可住，這是呵斥安住于滅諦。為什麼呢？因為凡夫安住於世俗，分段生死不能滅盡。二乘安住于真諦，就有變易生死，怎麼能得到真正的寂滅呢？因為安住于真諦的有餘涅槃和無餘涅槃，所以不見佛性（Buddha-nature），不是大涅槃（Mahāparinirvāṇa）的究竟寂滅，怎麼是真正地尋求佛法呢？

法沒有到達之法，這是第四個兩番審視，分別呵斥道諦（the truth of the path to the cessation of suffering）。法不可見聞覺知，凡夫有世俗的見聞覺知，因此有見思惑（delusions of views and thought），因此流轉生死，不是無漏道（path free from outflows）。小乘（Hinayana）的慧眼見真諦，從聽聞佛法而生理解，十六心悟理就是覺知。所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）說，須陀洹（Srotāpanna，入流果）人以正覺之道斷煩惱，也稱為佛。一切智（omniscience）知就是知。所以在見諦（seeing the truth）時說眼智明覺。這種見聞覺知不見一實諦理（the one true reality），不是尋求大乘（Mahayana）的見思無漏，怎麼是真正地尋求佛法呢？

法名為無為，小乘的滅諦是無為，道諦是有為。無漏的大乘道諦和滅諦都是無為。所以《大般涅槃經》說，聲聞弟子是有為僧（Saṃgha）。上面呵斥羅睺羅（Rāhula）說有為功德的利益，不是爲了無為。

【English Translation】 English version: Acting within a realm is karma. Ordinary beings, attached to conventional truth (saṃvṛti-satya), invite suffering within the realm of existence as a result. Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), attached to ultimate truth (paramārtha-satya), invite the suffering of change and transformation. This is the truth of the origin of suffering (samudaya).

The Dharma has no Dharma to reach; these are the third and fourth contemplations, separately rebuking the truth of the cessation of suffering (nirodha). The Dharma has no acceptance or rejection, because reality (tathatā) and true cessation (nirodha) inherently have no acceptance or rejection. However, ordinary beings accept conventional truth and reject Nirvana, thus experiencing birth and death within the realm of existence and failing to attain true cessation. Those of the Two Vehicles accept ultimate truth and reject conventional truth, thus undergoing the suffering of change and transformation, which is also not true cessation. Because of acceptance and rejection, they do not see the Middle Way (madhyamāpratipadā) and are not truly seeking the Dharma.

The Dharma has no location; this clarifies the truth of cessation. The truth of cessation is Nirvana with remainder (sopadhiśeṣa-nirvāṇa) and Nirvana without remainder (nirupadhiśeṣa-nirvāṇa), the place where practitioners of the Two Vehicles place their hearts. If one clings to the place of Nirvana within the truth of cessation, there will be unconditioned afflictions and birth and death, which is not true cessation and not seeking the Dharma. The Dharma is named 'without characteristics,' rebuking the clinging to the formless Nirvana of the truth of cessation. Why? Because ordinary beings cling to the characteristics of the world, arising from the six consciousnesses (ṣaḍ-vijñāna), thus experiencing birth and death within the realm of existence, which is not called cessation. Śrāvakas cling to the characteristic of the truth of cessation, thus having the seven consciousnesses (sapta-vijñāna), named consciousness arising in accordance with characteristics, thus experiencing birth and death outside the realm of existence, which is not true cessation and not seeking the Dharma.

The Dharma is not to be dwelled in; this rebukes dwelling in the truth of cessation. Why? Because ordinary beings dwell in the mundane, and segmented birth and death cannot be extinguished. Those of the Two Vehicles dwell in the ultimate, thus experiencing change and transformation; how can they attain true cessation? Because they dwell in the ultimate truth of Nirvana with remainder and Nirvana without remainder, they do not see Buddha-nature (Buddha-dhātu), which is not the ultimate quiescence of Great Nirvana (Mahāparinirvāṇa); how can they be truly seeking the Dharma?

The Dharma has no Dharma to reach; this is the fourth twofold contemplation, separately rebuking the truth of the path (mārga). The Dharma cannot be seen, heard, cognized, or known. Ordinary beings have mundane seeing, hearing, cognition, and knowing, thus having delusions of views and thought (dṛṣṭi-heya and bhāvanā-heya), and thus transmigrating in samsara, not the path free from outflows (anāsrava-mārga). The wisdom eye of the Hinayana sees the ultimate truth, generating understanding from hearing the Dharma; realizing the principle with the sixteen moments of mind is cognition. Therefore, the Mahāparinirvāṇa Sūtra says that a Srotāpanna (stream-enterer) severs afflictions with the path of right awakening and is also called a Buddha. Knowing with omniscience (sarvajñāna) is knowing. Therefore, in seeing the truth (darśana-satya), it speaks of eye, wisdom, light, and cognition. This seeing, hearing, cognition, and knowing does not see the one true reality (eka-satya), not seeking the path free from outflows of views and thought of the Mahayana; how can they be truly seeking the Dharma?

The Dharma is named 'unconditioned'; the cessation of the Hinayana is unconditioned, while the path is conditioned. The path and cessation of the anāsrava Mahayana are both unconditioned. Therefore, the Mahāparinirvāṇa Sūtra says that Śrāvaka disciples are the conditioned Sangha (Saṃgha). The above rebukes Rāhula for speaking of the benefits of conditioned merit, not for the unconditioned.

出家意在此也。

是故至所求三結呵身子興念之失。由念求法致有疲怠則念床座。若真求法無念無求。待水澄清珠相自現。乃是真求此無疲怠豈念床座。

說是至眼凈五明天子得法眼凈。法眼凈者有師云是大乘法眼。今推此文雖不的判比上文恐猶是小乘法眼凈也。何者凈名含中入真用衍通教。求小乘人聞此巧度即凈法眼。又昔分別推求法相道理。心水波動不得見理。今聞此說應無所求。求心既息心水澄清豁然見理。如阿難竟夜策觀欲盡殘結而不得盡。放心就抌豁然發真。三界漏盡此亦應爾。

爾時下二神力借座。上呵身子但為求座非為求法。因此說法天人得道。未顯不思議神力。若不致座如貧無財不能營辦呵嘖賓客。今以神力借座用酬身子所念。以為說不思議解脫之由。文為六。一問文殊有好座處．二文殊答座處．三現神力借座．四燈王遣座．五大眾嘆仰．六凈名令眾就座。初問處者欲顯不思議神力設座。必須稱于賓客之心。所以先問勝妙座處。約理解者。文殊所將是機。凈名逗機必使稱會。是故先問。

文殊至第一二文殊答。知有妙座稱眾機宜。故指須彌世界有好嚴飾之座。彼佛身長八萬四千由旬。表八萬四千諸波羅蜜所成圓滿法身。其座高八萬四千由旬。表八萬四千真空無畏之境。

【現代漢語翻譯】現代漢語譯本：出家的意義就在於此。

因此，呵斥舍利弗（Śāriputra）追求座位的三種執著，是因為他產生了錯誤的念頭。如果因為求法而感到疲憊懈怠，就會想著床座。如果真正求法，就應該無念無求。等待水澄清，寶珠的影像自然顯現。這才是真正的求法，這樣就不會感到疲憊懈怠，又怎麼會想著床座呢？

『說是』到『眼凈』，五千天子（Deva）獲得了法眼凈（Dharma-cakṣus-viśuddhi）。有法師說，法眼凈是大乘（Mahāyāna）的法眼。現在推敲這段經文，雖然沒有明確判斷，但相比上文，恐怕仍然是小乘（Hināyāna）的法眼凈。為什麼呢？因為維摩詰（Vimalakīrti）在『含中入真』，運用圓融通達的教義。小乘根性的人聽到這種巧妙的引導，就能清凈法眼。而且，過去分別推求法相道理，心水波動，無法見到真理。現在聽聞這種『應無所求』的說法，求法之心止息，心水澄清，就能豁然見到真理。就像阿難（Ānanda）整夜精進觀察，想要斷盡殘餘的煩惱卻不能斷盡，放下心來，突然證悟真理，斷盡三界（Trailokya）的煩惱。這裡的情況也應該如此。

『爾時』以下是神力借座。上面呵斥舍利弗只是爲了求座，不是爲了求法。因此說法，天人得道，還沒有顯現不可思議的神力。如果不提供座位，就像貧窮的人沒有錢財，無法操辦招待賓客。現在用神力借座，來酬答舍利弗的念頭，以此來說明不可思議解脫的緣由。這段經文分為六個部分：一、文殊（Mañjuśrī）問是否有好座位；二、文殊回答座位；三、顯現神力借座；四、燈王（Dīpaṃkara）派遣座位；五、大眾讚歎仰慕；六、維摩詰讓大眾就座。首先，提問座位之處，是爲了顯示不可思議的神力設定座位，必須符合賓客的心意，所以先問殊勝美妙的座位之處。從義理上理解，文殊所帶來的是『機』，維摩詰引導『機』，必定使其相應，所以先提問。

『文殊』到『第一』，二、文殊回答。知道有美妙的座位，適合大眾的根機，所以指出須彌山（Sumeru）世界有美好莊嚴的座位。那裡的佛身長八萬四千由旬（Yojana），表示由八萬四千諸波羅蜜（Pāramitā）所成就的圓滿法身。那裡的座位高八萬四千由旬，表示八萬四千真空無畏的境界。

【English Translation】 English version: The intention of renunciation lies in this.

Therefore, the three attachments of Śāriputra (舍利弗) being scolded for seeking a seat arise from his generating incorrect thoughts. If one feels weary and indolent due to seeking the Dharma, one will think of a bed or seat. If one truly seeks the Dharma, one should be without thought and without seeking. Wait for the water to clear, and the image of the pearl will naturally appear. This is true seeking of the Dharma; in this way, one will not feel weary and indolent, so how could one think of a bed or seat?

From 'Speaking of' to 'pure eyes,' five thousand Devas (天子) attained the Dharma-cakṣus-viśuddhi (法眼凈, purity of the Dharma eye). Some Dharma masters say that the Dharma-cakṣus-viśuddhi is the Mahāyāna (大乘) Dharma eye. Now, examining this passage, although it is not explicitly judged, compared to the previous passage, it is likely still the Hināyāna (小乘) Dharma-cakṣus-viśuddhi. Why? Because Vimalakīrti (維摩詰) 'enters truth within the containment,' using the teachings of perfect and comprehensive understanding. People of Hināyāna capacity, upon hearing this skillful guidance, can purify their Dharma eyes. Moreover, in the past, one separately sought and investigated the principles of Dharma characteristics, and the water of the mind was turbulent, making it impossible to see the truth. Now, upon hearing this teaching of 'should be without seeking,' the mind of seeking ceases, the water of the mind clears, and one can suddenly see the truth. Just as Ānanda (阿難) diligently observed throughout the night, wanting to exhaust the remaining afflictions but being unable to, he let go of his mind and suddenly awakened to the truth, exhausting the afflictions of the three realms (Trailokya, 三界). The situation here should be similar.

From 'At that time' onwards is the borrowing of seats through spiritual power. Above, Śāriputra is scolded for only seeking a seat and not seeking the Dharma. Therefore, through this Dharma talk, gods and humans attained the Way, but the inconceivable spiritual power has not yet been revealed. If seats were not provided, it would be like a poor person without wealth, unable to manage the reception of guests. Now, borrowing seats through spiritual power is to respond to Śāriputra's thoughts, using this to explain the causes of inconceivable liberation. This passage is divided into six parts: 1. Mañjuśrī (文殊) asks if there are good seats; 2. Mañjuśrī answers about the seats; 3. Manifesting spiritual power to borrow seats; 4. Dīpaṃkara (燈王) sends seats; 5. The assembly praises and admires; 6. Vimalakīrti instructs the assembly to take their seats. First, the question about the location of the seats is to show that the setting up of seats by inconceivable spiritual power must be in accordance with the minds of the guests, so first ask about the location of excellent and wonderful seats. Understanding it from the perspective of principle, what Mañjuśrī brings is the 'opportunity,' and Vimalakīrti guides the 'opportunity,' ensuring that it corresponds, so he asks first.

From 'Mañjuśrī' to 'First,' 2. Mañjuśrī answers. Knowing that there are wonderful seats suitable for the capacities of the assembly, he points out that the world of Mount Sumeru (Sumeru, 須彌山) has beautiful and adorned seats. The Buddha's body there is 84,000 Yojanas (由旬) in length, representing the perfect Dharma body accomplished by the 84,000 Pāramitās (波羅蜜). The seats there are 84,000 Yojanas in height, representing the realm of 84,000 empty and fearless states.

於是至神力三正明神力借座。若準下文遣化菩薩香積取飯。今此文不見變化之事。當是大士靈通冥感。所以彼佛稱其心念遣座來也。或可經家脫落。

即時至維摩詰室四彼佛遣座三萬二千入于方丈小室能容不迫迮者。住不思議神力故能爾也。即表果報無礙依土。問神力何由頓爾。答靈鬼志云。千年狐能以車入冢。冢口無損車亦不壞。小魅尚爾況不思議菩薩神力。

諸菩薩至如故五大眾嘆仰。如此大座入于小室了無迫迮。毗耶等處本相無毀。昔所未睹故稱歎也。

爾時下六命就座文為三。一命文殊等就座。二得神通者稱座而坐。三新發意等皆不能升。初令就座言自立身如彼座像者。自令身相如彼土菩薩之像而坐。

其得至師子座二稱坐而坐。諸得神通菩薩皆為四萬二千由旬身者。上明佛身具足八萬四千由旬。今菩薩在因讓果減半故也。

諸新發意下三明新發意及弟子等皆不能升。文為五。一新發意等皆不能升．二語身子就座．三身子辭不能升．四令禮登王．五新發意等作禮方升。初文可知。

爾時至師子座二語身子就座。上來念須床座今既致座。何以不同諸菩薩坐。

舍利弗至不能升三身子辭不能升。此座高廣者法華明諸法空為座。空理深廣即其車高廣。身子及諸弟子

【現代漢語翻譯】現代漢語譯本　　於是至世尊以神力加持，三正明世尊以神力借座。如果按照下文所說，派遣化身菩薩香積（菩薩名）去取飯，那麼此文卻沒有變化之事，應當是大士（指菩薩）靈通冥感，所以彼佛（指其他佛）稱讚其心念，派遣座位前來。或許是經書傳抄時有所脫落。

即時至維摩詰（居士名）室，四彼佛派遣三萬二千座位進入方丈小室，能夠容納而不感到擁擠，是因為安住于不可思議的神力，所以才能如此。這表明果報無礙，依于凈土。問：神力為何能突然如此？答：靈鬼志記載，千年的狐貍能夠用車進入墳墓，墓口沒有損壞，車也沒有損壞。小小的精怪尚且如此，更何況不可思議的菩薩神力。

諸菩薩至，如同往常一樣，五大眾歎爲觀止。如此巨大的座位進入小室，竟然沒有絲毫擁擠，毗耶（地名）等處原本的景象也沒有被破壞。過去從未見過，所以稱讚不已。

爾時下，六命就座文分為三：一、命文殊（菩薩名）等就座；二、得神通者稱座而坐；三、新發意（新發菩提心）等皆不能升。首先，令就座，說『自立身如彼座像者』，自己令身相如彼土菩薩之像而坐。

其得至師子座，二稱坐而坐。諸得神通菩薩皆為四萬二千由旬（長度單位）身者，上面說明佛身具足八萬四千由旬，現在菩薩在因地，謙讓佛的果位，所以減半。

諸新發意下，三明新發意及弟子等皆不能升。文為五：一、新發意等皆不能升；二、語身子（舍利弗，佛陀十大弟子之一）就座；三、身子辭不能升；四、令禮登王（指維摩詰）；五、新發意等作禮方升。初文可知。

爾時至師子座，二語身子就座。上來念須床座，今既致座，何以不同諸菩薩坐？

舍利弗至不能升，三身子辭不能升。此座高廣者，法華經（佛經名）明諸法空為座，空理深廣，即其車高廣。身子及諸弟子

【English Translation】 English version Then, the World Honored One used his divine power to lend the seats, clarifying that the Tathagata lent the seats through divine power. If, according to the following text, the transformed Bodhisattva Xiangji (Bodhisattva's name) is sent to fetch food, then this text does not mention any transformation. It should be that the great Bodhisattva (referring to a Bodhisattva) is spiritually connected and intuitively aware, so that Buddha (referring to another Buddha) praised his thought and sent the seats. Perhaps there were omissions during the copying of the scriptures.

Immediately, they arrived at Vimalakirti's (a lay Buddhist's name) room. The Buddha sent thirty-two thousand seats into the small square room, which was able to accommodate them without feeling crowded. This was because they were dwelling in inconceivable divine power, so they were able to do so. This shows that the retribution of karma is unimpeded and relies on the pure land. Question: How could the divine power suddenly be like this? Answer: The 'Records of Spiritual Beings' says that a thousand-year-old fox can enter a tomb with a cart, and the tomb entrance is not damaged, nor is the cart broken. Even small spirits are like this, let alone the inconceivable divine power of a Bodhisattva.

The Bodhisattvas arrived as usual, and the five assemblies marveled. Such a large seat entered a small room without any crowding, and the original appearance of Vaisali (a place name) and other places was not damaged. They had never seen this before, so they praised it endlessly.

Then, the text on taking seats is divided into three parts: 1. Ordering Manjushri (Bodhisattva's name) and others to take their seats; 2. Those who have attained supernatural powers take their seats accordingly; 3. Those who have newly aspired to enlightenment are unable to ascend. First, ordering them to take their seats, saying, 'Those who establish themselves like the image of that seat,' they themselves make their appearance like the Bodhisattvas of that land and sit down.

Those who have attained the lion throne, take their seats accordingly. Those Bodhisattvas who have attained supernatural powers all have bodies of forty-two thousand yojanas (unit of length). The above explains that the Buddha's body is fully eighty-four thousand yojanas. Now, the Bodhisattvas are in the causal stage, humbly yielding to the Buddha's fruition, so it is halved.

Those who have newly aspired to enlightenment, explain that those who have newly aspired to enlightenment and their disciples are unable to ascend. The text is divided into five parts: 1. Those who have newly aspired to enlightenment are unable to ascend; 2. Speaking to Sariputra (one of the Buddha's ten great disciples) to take his seat; 3. Sariputra declines, saying he cannot ascend; 4. Ordering him to pay respects to King Deng (referring to Vimalakirti); 5. Those who have newly aspired to enlightenment ascend only after paying respects. The first part is self-explanatory.

Then, they arrived at the lion throne, speaking to Sariputra to take his seat. Earlier, it was thought that a bed was needed, but now that the seat has been brought, why not sit like the other Bodhisattvas?

Sariputra could not ascend, Sariputra declined, saying he could not ascend. This seat is high and wide, the Lotus Sutra (name of a Buddhist scripture) explains that all dharmas are empty as a seat, and the principle of emptiness is deep and vast, which is the height and width of the cart. Sariputra and his disciples

新發意等皆未入佛慧不得不思議神通。寧得同大菩薩而升。故雖見此座而不能升。如人見幻一多互為自不能作。身子等亦爾。雖見室包乾像而無此神力故不能升。所以新發意不能升者。若三藏伏結五通既非漏盡。不及二乘豈能升也。通教六地斷結與羅漢齊得界內六通。若望圓教猶新發意羅漢既不能升六地豈能升也。別三十心雖得界外五通亦名新發意。未入初地不思議解脫豈能升也。圓教十信雖凈六根亦名新發意。未入初住真應二身豈能升座。

維摩詰至乃可得坐四明勸禮。所以禮者身子及諸大弟子未入大道。新發意等雖是菩薩未住不思議解脫。不得自在之力既不能升。若禮彼佛承佛神力乃可得升。又解小乘歸向如來即是迴心向大。表其至法華當安住實智授記作佛故得升也。諸新發意聞此不思議說即心開悟解。或至大品得入。若至法華聞正直舍方便皆有入義。故得升座也。

於是至坐師子座五新發意等受旨。作禮得升座者承彼佛力故。亦是遠表將稱大乘空理故得升座。

舍利弗下三正明凈名說不思議解脫力用文為二。一身子見此不思議神用嘆未曾有。二凈名答廣明諸佛菩薩住不思議解脫之果有大神用。初文者身子見此神力諸座高廣。直置一座八萬四千由旬閻浮已不容受。何者閻浮提地止長七千由旬豈

【現代漢語翻譯】現代漢語譯本：新發意的菩薩等，因為還沒有證入佛的智慧，沒有獲得不可思議的神通，所以不能像大菩薩那樣升到座位上。因此，即使他們看見了這個座位，也不能升上去，就像人們看到幻術變出的東西，一會兒多一會兒少，自己卻無法變出一樣。舍利弗（Śāriputra）等也是如此，雖然看見室內容納了無數的佛像，卻沒有這種神通力量，所以不能升上去。新發意的菩薩不能升座的原因是：如果是修習三藏教義的人，只是降伏了煩惱，獲得了五神通，但還沒有斷盡煩惱，不如二乘聖者，怎麼能升上去呢？修習通教的人，在六地菩薩的階段斷除了煩惱，與阿羅漢（Arhat）的境界相同，獲得了界內的六神通，但如果與圓教相比，仍然是新發意的菩薩，阿羅漢既然不能升座，六地菩薩又怎麼能升上去呢？修習別教的人，即使在三十心菩薩的階段獲得了界外的五神通，也仍然被稱為新發意的菩薩，沒有證入初地菩薩的不可思議解脫境界，又怎麼能升上去呢？修習圓教的人，即使在十信位的階段清凈了六根，也仍然被稱為新發意的菩薩，沒有證入初住位的真應二身，又怎麼能升到座位上呢？只有維摩詰（Vimalakirti）才能坐上這個座位，四明尊者勸大家禮拜他。禮拜的原因是，舍利弗（Śāriputra）以及其他的大弟子還沒有證入大道，新發意的菩薩雖然是菩薩，但還沒有安住于不可思議的解脫境界，沒有獲得自在的力量，所以不能升上去。如果禮拜維摩詰（Vimalakirti），憑藉佛的神力，才能升上去。另一種解釋是，小乘修行者歸向如來，就是回小向大，表明他們將來在《法華經》（Lotus Sutra）中能夠安住于真實的智慧，得到授記成佛，所以才能升上去。那些新發意的菩薩，聽聞了這種不可思議的說法，立刻心開意解，或者在《大品般若經》（Mahaprajnaparamita Sutra）中有所證入。如果在《法華經》（Lotus Sutra）中聽聞『正直舍方便』的教義，都能有所證入，所以才能升座。於是，到了『坐師子座』這一段，五百新發意的菩薩等接受了維摩詰（Vimalakirti）的指示，作禮后才得以升座，這是憑藉佛的力量，也是遙遙地表明他們將要宣揚大乘空性的道理，所以才能升座。舍利弗（Śāriputra）以下，第三部分正式闡明維摩詰（Vimalakirti）所說的不可思議解脫的力量和作用，分為兩點：一是舍利弗（Śāriputra）見到這種不可思議的神通作用，讚歎前所未有；二是維摩詰（Vimalakirti）回答，廣泛地闡明諸佛菩薩安住于不可思議解脫的果位，具有大神力。首先是舍利弗（Śāriputra）見到這種神通力量，眾多的座位高大寬廣，僅僅放置一個座位，就有八萬四千由旬（Yojana），閻浮提（Jambudvipa）已經無法容納。這是因為閻浮提（Jambudvipa）的地面只有七千由旬（Yojana）長，怎麼能容納呢？

【English Translation】 English version: Newly aspiring Bodhisattvas, because they have not yet entered the Buddha's wisdom and have not attained inconceivable spiritual powers, cannot ascend to the seat like great Bodhisattvas. Therefore, even if they see this seat, they cannot ascend, just as people see illusions that appear as many or few, but they cannot create them themselves. Śāriputra and others are also like this; although they see the room filled with countless Buddha images, they do not have this spiritual power, so they cannot ascend. The reason why newly aspiring Bodhisattvas cannot ascend is that if they are practitioners of the Tripitaka teachings, they have only subdued their afflictions and attained the five spiritual powers, but have not yet completely eradicated their afflictions, so they are inferior to the Two Vehicles. How can they ascend? Those who practice the Common Teaching, at the stage of the Sixth Ground Bodhisattva, have eradicated their afflictions and are at the same level as Arhats, attaining the six spiritual powers within the realm. But if compared to the Perfect Teaching, they are still newly aspiring Bodhisattvas. Since Arhats cannot ascend, how can Sixth Ground Bodhisattvas ascend? Those who practice the Separate Teaching, even if they attain the five spiritual powers beyond the realm at the stage of the Thirty Minds Bodhisattva, are still called newly aspiring Bodhisattvas. They have not entered the inconceivable liberation of the First Ground Bodhisattva, so how can they ascend? Those who practice the Perfect Teaching, even if they purify their six senses at the stage of the Ten Faiths, are still called newly aspiring Bodhisattvas. They have not entered the true and responsive bodies of the First Abiding, so how can they ascend to the seat? Only Vimalakirti can sit on this seat, and the Venerable Siming encourages everyone to pay homage to him. The reason for paying homage is that Śāriputra and the other great disciples have not yet entered the Great Path, and the newly aspiring Bodhisattvas, although they are Bodhisattvas, have not yet dwelt in the inconceivable liberation and have not attained the power of freedom, so they cannot ascend. If they pay homage to Vimalakirti, they can ascend by relying on the Buddha's spiritual power. Another explanation is that the practitioners of the Small Vehicle turning towards the Tathagata is the same as turning from the Small to the Great, indicating that in the Lotus Sutra they will be able to abide in true wisdom and receive the prediction of becoming a Buddha, so they can ascend. Therefore, in the section 'Sitting on the Lion Throne,' the five hundred newly aspiring Bodhisattvas and others received Vimalakirti's instructions, and after paying homage, they were able to ascend to the seat. This is because they relied on the Buddha's power, and it also remotely indicates that they will proclaim the doctrine of emptiness of the Great Vehicle, so they can ascend to the seat. Below Śāriputra, the third part formally clarifies the power and function of the inconceivable liberation spoken by Vimalakirti, divided into two points: first, Śāriputra, seeing this inconceivable spiritual power, praises it as unprecedented; second, Vimalakirti answers, extensively clarifying that the Buddhas and Bodhisattvas who dwell in the fruit of inconceivable liberation have great spiritual power. First, Śāriputra sees this spiritual power, and the many seats are tall and wide. Just placing one seat, it is eighty-four thousand yojanas, and Jambudvipa cannot accommodate it. This is because the ground of Jambudvipa is only seven thousand yojanas long, so how can it accommodate it?

能容斯一座。何況三萬二千來入小室。于毗耶離閻浮依正無所妨損了不迫迮莫測之。然故身子嘆也。問何得小室容諸大座。答世諦有二。一思議則小不容大二不思議小則容大。如尺面之鏡大像亦現。

維摩詰言下二正約果地三德不思議解脫而答。所以約果答者。身子睹此嘆未曾有。而不測是何等法門。時眾未住此解脫者亦莫知然。故凈名顯諸佛得此解脫答也。菩薩住此解脫即能有大神用。今凈名是大菩薩住此解脫故現此事。文為三。一約佛菩薩顯不思議之體。二約菩薩住不思議之智三明不思議之大用。此正明三德解脫。顯上問疾中明果地法身大悲權疾之用。何者上現空室唯置一床以疾而臥。今還顯此所言。諸佛菩薩有解脫者。即顯真性。上唯置一床正表此也。菩薩住是解脫者。此是實慧與真性相應。入理般若名為住。住者安靜休息也。實慧見理息方便行。上現寢臥正表此也。能以須彌之高廣內芥子即是方便。上無疾現疾正表此也。所以凈名重顯三德解脫者。上雖明權疾正為利物。而未明益物不思議無量方便。時眾豈知跡處權疾十方利物無邊之事。今因借座入室為證跡處權疾有斯利物不思議之用。初云諸佛菩薩有解脫顯真性者。真性乃與眾生共有。以諸佛菩薩能得此理故有大用。如得如意珠則能雨寶。

若

【現代漢語翻譯】現代漢語譯本：容納一個座位都困難，何況三萬二千個座位都進入這小小的房間。在毗耶離（Vaishali，古印度城市名）這個地方，對於閻浮（Jambudvipa，指我們所居住的這個世界）的依報和正報都沒有妨礙和損害，令人無法測度。因此，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）感到驚歎。他問道：『怎麼能讓小小的房間容納這麼多的座位呢？』維摩詰回答說：『世俗的道理有兩種：一種是用思議來理解，那麼小的就不能容納大的；另一種是用不可思議來理解，那麼小的就能容納大的。就像一面尺許的鏡子，也能顯現巨大的影像。』

維摩詰（Vimalakirti，一位著名的在家菩薩）的回答直接切入了果地（Buddhahood，成佛的境界）的三德（法身、般若、解脫）不可思議解脫。之所以從果地來回答，是因為舍利弗親眼目睹了這種前所未有的景象，卻無法理解這究竟是什麼樣的法門。當時在場的大眾，沒有證得這種解脫的人，也同樣不明白。所以維摩詰才顯現諸佛所證得的這種解脫來回答。菩薩如果安住于這種解脫，就能擁有不可思議的大神通。現在維摩詰就是一位安住于這種解脫的大菩薩，所以才能顯現出這樣的事情。這段經文分為三個部分：一是通過佛和菩薩來顯現不可思議的本體；二是說明菩薩安住于不可思議的智慧；三是闡明不可思議的大作用。這裡正是闡明三德解脫。顯現了前面問疾（探病）一章中，果地法身（Dharmakaya，佛的法性身）、大悲（Mahakaruna，偉大的慈悲）和權巧示疾（skillful means of feigning illness）的作用。為什麼這麼說呢？前面現出空蕩蕩的房間，只放一張床，以示生病而臥。現在又顯現諸佛菩薩證得解脫，這正是顯現真性（true nature）。前面只放一張床，正是爲了表明這個。菩薩安住于這種解脫，這是實慧（true wisdom）與真性相應。進入真理的般若（Prajna，智慧）就叫做『住』。『住』的意思是安靜休息。實慧見到真理，止息方便之行。前面現出寢臥的樣子，正是爲了表明這個。能將須彌山（Mount Sumeru，佛教宇宙觀中的聖山）的高廣納入芥子之中，這就是方便。前面沒有病卻示現生病，正是爲了表明這個。所以維摩詰要再次顯明三德解脫，是因為前面雖然闡明了權巧示疾是爲了利益眾生，但並沒有闡明利益眾生的不可思議的無量方便。當時的大眾怎麼會知道，維摩詰示現權巧示疾，在十方世界利益眾生是無邊無際的呢？現在藉著借座位進入房間這件事來證明，示現權巧示疾有這樣利益眾生不可思議的作用。一開始說諸佛菩薩證得解脫，顯現真性，真性是與眾生共有的。因為諸佛菩薩能夠證得這個真理，所以才有大作用。就像得到了如意珠（wish-fulfilling jewel）就能下雨一樣降下珍寶。

【English Translation】 English version: It's difficult to accommodate even one seat, let alone thirty-two thousand seats entering this small room. In Vaishali (Vaishali, an ancient Indian city), there is no hindrance or damage to the environment and beings of Jambudvipa (Jambudvipa, referring to the world we live in), which is immeasurable. Therefore, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) was amazed. He asked, 'How can such a small room accommodate so many seats?' Vimalakirti (Vimalakirti, a famous lay Bodhisattva) replied, 'There are two kinds of worldly truths: one is understood through thought, where the small cannot contain the large; the other is understood through the inconceivable, where the small can contain the large. Just like a mirror the size of a foot can reflect a huge image.'

Vimalakirti's answer directly addresses the inconceivable liberation of the three virtues (Dharmakaya, Prajna, Liberation) of the Fruition Ground (Buddhahood, the state of enlightenment). The reason for answering from the Fruition Ground is that Sariputra witnessed this unprecedented scene and could not understand what kind of Dharma gate it was. The assembly at that time, those who had not attained this liberation, also did not understand. Therefore, Vimalakirti manifested the liberation attained by the Buddhas to answer. If a Bodhisattva dwells in this liberation, they can possess inconceivable great powers. Now Vimalakirti is a great Bodhisattva dwelling in this liberation, so he can manifest such things. This passage is divided into three parts: first, it reveals the inconceivable essence through the Buddhas and Bodhisattvas; second, it explains that Bodhisattvas dwell in inconceivable wisdom; and third, it elucidates the great function of the inconceivable. Here, the three virtues of liberation are explained. It reveals the functions of the Dharmakaya (Dharmakaya, the Dharma body of the Buddha), great compassion (Mahakaruna, great compassion), and skillful means of feigning illness in the previous chapter on inquiring about illness. Why is this so? Earlier, an empty room was shown with only one bed, indicating illness and lying down. Now, it is revealed that the Buddhas and Bodhisattvas have attained liberation, which is the manifestation of true nature. The fact that there was only one bed earlier was to indicate this. When a Bodhisattva dwells in this liberation, it is true wisdom (true wisdom) corresponding to true nature. Entering the Prajna (Prajna, wisdom) of truth is called 'dwelling.' 'Dwelling' means quiet rest. True wisdom sees the truth and ceases expedient actions. The appearance of lying down earlier was to indicate this. Being able to contain the height and breadth of Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) within a mustard seed is expediency. The appearance of illness when there is no illness earlier was to indicate this. Therefore, Vimalakirti wants to reveal the three virtues of liberation again because, although the skillful means of feigning illness were explained earlier to benefit sentient beings, the inconceivable and immeasurable means of benefiting sentient beings were not explained. How would the assembly at that time know that Vimalakirti's manifestation of skillful means of feigning illness benefits sentient beings in the ten directions without limit? Now, using the event of borrowing seats to enter the room as proof, the manifestation of skillful means of feigning illness has such an inconceivable function of benefiting sentient beings. At the beginning, it was said that the Buddhas and Bodhisattvas attain liberation, revealing true nature, which is shared with sentient beings. Because the Buddhas and Bodhisattvas are able to attain this truth, they have great functions. Just like obtaining a wish-fulfilling jewel (wish-fulfilling jewel), it can rain down treasures.

菩薩住是解脫者二明住不思議之智。即是實慧。以得實慧能以不住法住此真性。藏通不明此理故菩薩不住。別圓地住已上即住此理能有大用。如如意珠無心出物。今凈名後心住理功用無等。

以須彌下三明不思議之大用。即是實慧與真性合有斯莫測。大論雲水銀和真金能涂諸色像。功德和法身處處應現往。文為二。一略別明不思議用二總廣明不思議用。初文正出八雙相對初一雙山海相對亦是依正相對。以須彌等者其得不思議解脫遂居依報得自在也。此義不易。有師言神力能爾。今謂不思議性非天人修羅佛之所作神力何能。有師言小無小相大無大相故得入也。今謂小是小大是大是自性。小大不得相入者小大大小既是他性何得入也。今解華嚴明一微塵有大千經卷。觀眾生一念無明心即如來心。若見此心則能以須彌入芥無相妨也。下諸不思議事窮劫說不能盡皆是此意。故文云諸佛解脫當於眾生心行中求。若觀眾生心行得佛解脫。住此解脫者能現如是不思議事。何者諸方便教明二乘偏真解脫。是思議解脫。如得頗梨不能雨寶。圓教中道圓真真性。即是不思議解脫。如得如意雨大千寶。見眾生心行真性。即得芥子須彌真性。一如無二。若得芥子真性之小能容須彌之大。得須彌真性之大不得芥子之小。舉此一意可以例諸。言

【現代漢語翻譯】現代漢語譯本：菩薩安住于這種解脫境界，憑藉兩種明智安住于不可思議的智慧中。這便是真實的智慧。因為獲得了真實的智慧，就能以不住于任何法的方式安住于這種真性之中。藏教和通教不明白這個道理，所以菩薩不住於此。別教和圓教菩薩于地上位以上，就能安住于這個道理，從而產生巨大的作用，就像如意寶珠無需用心就能自然生出事物一樣。現在《維摩詰經》中，后得智安住于真理，其功用是無與倫比的。

以下從『以須彌下』開始，闡明不可思議的巨大作用，這是真實智慧與真性結合所產生的莫測力量。《大智度論》中說，水銀與真金混合，可以塗抹成各種顏色和形象；功德與法身結合，可以處處應現。這段經文分為兩部分：一是簡略地分別說明不可思議的作用，二是總括而廣泛地說明不可思議的作用。首先，正文列出八對相對的事物，第一對是須彌山與大海的相對，也是依報與正報的相對。『以須彌等者』，是指獲得不可思議解脫的人，便能安住在依報中獲得自在。這個意義不容易理解。有法師說這是神力所致。我認為不可思議的自性，不是天人、阿修羅或佛所能創造的，神力又怎麼能做到呢？有法師說，因為小沒有小的相，大沒有大的相，所以才能進入。我認為小就是小，大就是大，這是自性。小大不能相互進入，因為小大大小都是他性，怎麼能進入呢？現在解釋《華嚴經》所說的，一粒微塵中包含著大千世界的經卷，觀察眾生一念無明的心，就是如來的心。如果見到這個心，就能以須彌山進入芥子，而沒有阻礙。以下各種不可思議的事情，即使窮盡劫數也說不完，都是這個意思。所以經文說，諸佛的解脫應當在眾生的心行中尋求。如果觀察眾生的心行而得到佛的解脫，安住于這種解脫，就能顯現出這種不可思議的事情。為什麼呢？因為各種方便教法闡明二乘的偏真解脫，是思議解脫，就像得到頗梨寶珠不能下雨寶一樣。圓教的中道圓真真性，就是不可思議的解脫，就像得到如意寶珠能下大千世界的寶物一樣。見到眾生心行的真性，就得到了芥子和須彌山的真性，兩者是一如無二的。如果得到芥子的真性之小，就能容納須彌山之大；得到須彌山的真性之大，就不能得到芥子之小。舉出這一個意思，就可以類推其他事物了。

【English Translation】 English version: A Bodhisattva dwelling in this liberation, dwells in inconceivable wisdom through two kinds of clear understanding. This is true wisdom. Because one attains true wisdom, one can dwell in this true nature by dwelling in a way that does not cling to any dharma. The Tripiṭaka and Common teachings do not understand this principle, therefore Bodhisattvas do not dwell here. Bodhisattvas on the Separate and Perfect teachings' grounds and above can dwell in this principle, thereby generating great function, like a wish-fulfilling jewel that produces objects without intention. Now, in the Vimalakīrti Sutra, the wisdom attained after enlightenment dwells in truth, and its function is unparalleled.

From '以須彌下' (Beginning with Sumeru), it elucidates the inconceivable great function, which is the immeasurable power produced by the combination of true wisdom and true nature. The Mahāprajñāpāramitāśāstra says that mercury mixed with pure gold can be used to paint various colors and images; merit combined with the Dharmakāya can manifest everywhere. This passage is divided into two parts: first, a brief and separate explanation of the inconceivable function; second, a general and broad explanation of the inconceivable function. First, the text presents eight pairs of opposites, the first pair being the opposition of Mount Sumeru (Sumeru: the central world-mountain in Buddhist cosmology) and the ocean, which is also the opposition of the dependent reward (依報: the environment or circumstances in which beings live, resulting from their past actions) and the proper reward (正報: the physical body and mental faculties of a being, resulting from their past actions). '以須彌等者' (With Sumeru, etc.) refers to those who have attained inconceivable liberation and can dwell freely in the dependent reward. This meaning is not easy to understand. Some teachers say it is due to supernatural power. I say that the inconceivable nature is not created by gods, humans, asuras, or Buddhas; how can supernatural power achieve it? Some teachers say that because small has no small appearance and large has no large appearance, it can enter. I say that small is small, and large is large; this is their nature. Small and large cannot enter each other because small and large are different natures; how can they enter? Now, explaining the Avataṃsaka Sutra, one tiny dust mote contains the sutras of a great thousand worlds; observing the one thought of ignorance in sentient beings' minds is the Tathāgata's mind. If one sees this mind, one can enter Mount Sumeru into a mustard seed without obstruction. The various inconceivable matters below cannot be fully described even if one exhausts kalpas (劫: an immense period of time); all are of this meaning. Therefore, the text says that the liberation of all Buddhas should be sought in the minds and actions of sentient beings. If one observes the minds and actions of sentient beings and attains the Buddha's liberation, dwelling in this liberation, one can manifest such inconceivable matters. Why? Because the various expedient teachings explain the partial truth of the liberation of the Two Vehicles (二乘: Śrāvakas and Pratyekabuddhas), which is conceivable liberation, like obtaining a crystal that cannot rain treasures. The Perfect Teaching's Middle Way, perfect truth, and true nature are inconceivable liberation, like obtaining a wish-fulfilling jewel that can rain treasures of a great thousand worlds. Seeing the true nature of sentient beings' minds and actions, one attains the true nature of the mustard seed and Mount Sumeru; the two are one and not different. If one attains the smallness of the true nature of the mustard seed, it can contain the greatness of Mount Sumeru; if one attains the greatness of the true nature of Mount Sumeru, one cannot attain the smallness of the mustard seed. By citing this one meaning, one can infer other things.

其中眾生等者。眾生既不見小大真性。豈能覺知有得度機。神力加之即見此事。若能觀此真性。入觀行相似。因此必得如來滅度。故言乃能見之。故法華明六根清凈云。唯獨自明瞭餘人所不見。又以四大海水入一毛孔者。海對須彌入一毛孔者。正報自在。若會海水真性即是一毛真性者。即能以海入於一毛。于正報身無所妨也。

又舍利弗至本相如故。二擲世界去還相對。若菩薩住世間真性。即能如此。

又舍利弗至七日。三延促相對。若菩薩住時節真性者。即能如是如一念夢見三世事。若言其短見三世事。若言其長只一念夢。

又舍利弗至本處四彼此相對。

又舍利弗至見之五國土所有相對。

又舍利弗至為害六風火相對。

又于至所嬈七上下相對。但經略不將上著下。義推必有。

又舍利弗至得聞八身聲相對。上來諸事例如山海。住其真性即能如是。權疾變現利物難思。其見聞者皆已得度。

舍利弗至不盡二總略結。廣明不思議大用無量。若住真性即諸法性。法性無量無邊。則不思議大用。無量無邊。豈是窮劫之所能說。即是三土垂跡權疾。利物與虛空等。顯果地大悲權疾其義孱然。

爾時下四大迦葉稱歎。文為二。一自稱歎．二語舍利弗說可嘆事。初文

【現代漢語翻譯】現代漢語譯本：『其中眾生等者』，這些眾生既然沒有見到微小或廣大的真性（真實不變的本性），怎麼能覺察到有被救度的機會呢？只有通過神力加持才能見到這件事。如果能夠觀察到這個真性，進入觀行的相似狀態，因此必定能夠得到如來的滅度（涅槃）。所以說『乃能見之』。因此《法華經》闡明六根清凈的境界說：『唯有自己能夠明白瞭解，其他人所不能見到。』又比如用四大海水納入一個毛孔這件事，大海相對於須彌山（Mount Sumeru）納入一個毛孔這件事，是正報（自身果報）的自在。如果領會到海水的真性就是一毛的真性，就能將大海納入一毛之中，對於正報之身沒有任何妨礙。

又如舍利弗（Sariputra）回到原來的樣子，兩次投擲世界然後返回相對的位置。如果菩薩安住於世間的真性，就能做到這樣。

又如舍利弗到達七日，三天延長和縮短相對。如果菩薩安住於時節的真性，就能像這樣，如同一念之間在夢中見到三世的事情。如果說時間短就能見到三世的事情，如果說時間長就只是一念的夢。

又如舍利弗到達原來的地方，四處彼此相對。

又如舍利弗到達所見之處，五種國土所有相對。

又如舍利弗到達造成危害的地方，六種風火相對。

又在到達被擾亂的地方，七種上下相對。只是經文省略了，沒有將上放在下，但按照義理推斷必然存在。

又如舍利弗到達能夠聽聞的地方，八種身聲相對。以上這些事情，例如山海，安住於它們的真性就能做到這樣。權巧方便迅速變化顯現，利益眾生難以思議。那些見到和聽聞的人都已經得到救度。

『舍利弗至不盡』，這兩句是總括性的總結。廣泛地闡明了不可思議的巨大作用是無量的。如果安住于真性，那就是諸法的本性。法性是無量無邊的，那麼不可思議的巨大作用也是無量無邊的。哪裡是窮盡劫數所能說盡的呢？這就是三土（三種佛土）垂跡權巧方便迅速地利益眾生，與虛空相等。彰顯果地（佛果之地）的大悲權巧方便迅速，其中的意義非常明顯。

『爾時下四大迦葉稱歎』，這段經文分為兩部分。一是自己稱歎，二是告訴舍利弗說可嘆的事情。首先是自己稱歎的部分。

【English Translation】 English version: 『Where beings are equal,』 if these beings do not see the small or large true nature (true and unchanging essence), how can they perceive the opportunity to be saved? Only through the blessing of divine power can they see this matter. If they can observe this true nature and enter a state similar to contemplation, they will surely attain the extinction (Nirvana) of the Tathagata (Thus Come One). Therefore, it is said, 『Then they can see it.』 Therefore, the Lotus Sutra clarifies the state of purity of the six senses, saying: 『Only oneself can understand and know, which others cannot see.』 Furthermore, like the matter of putting the four great seas into a single pore, the great sea relative to Mount Sumeru (Mount Sumeru) entering a single pore is the freedom of the direct retribution (one's own karmic reward). If one understands that the true nature of the sea is the true nature of a single pore, then one can put the sea into a single pore without any hindrance to the direct retribution body.

Furthermore, like Sariputra (Sariputra) returning to his original form, throwing the world twice and then returning to a relative position. If a Bodhisattva abides in the true nature of the world, he can do this.

Furthermore, like Sariputra arriving in seven days, the three days being lengthened and shortened relatively. If a Bodhisattva abides in the true nature of time, he can be like this, like seeing the affairs of the three worlds in a dream in a single thought. If it is said that seeing the affairs of the three worlds is short, if it is said that it is long, it is only a dream of a single thought.

Furthermore, like Sariputra arriving at the original place, the four places are relatively opposite to each other.

Furthermore, like Sariputra arriving at the place seen, the five kinds of lands are relatively opposite to each other.

Furthermore, like Sariputra arriving at the place that causes harm, the six kinds of wind and fire are relatively opposite to each other.

Furthermore, in arriving at the place being disturbed, the seven kinds of up and down are relatively opposite to each other. It's just that the scripture omits it, not putting the top on the bottom, but according to the meaning, it must exist.

Furthermore, like Sariputra arriving at the place where one can hear, the eight kinds of body and sound are relatively opposite to each other. The above matters, such as mountains and seas, abiding in their true nature can do this. Expedient means quickly change and manifest, benefiting sentient beings is inconceivable. Those who see and hear have already been saved.

『Sariputra to inexhaustible,』 these two sentences are a general summary. It broadly elucidates that the inconceivable great function is immeasurable. If one abides in the true nature, that is the nature of all dharmas. The nature of dharmas is immeasurable and boundless, then the inconceivable great function is also immeasurable and boundless. How can it be exhausted by endless kalpas (aeons)? This is the manifestation of traces in the three lands (three Buddha lands), expedient means quickly benefiting sentient beings, equal to empty space. Manifesting the great compassion of the fruit ground (the ground of Buddhahood), expedient means quickly, the meaning of which is very clear.

『At that time, the four great Kashyapas praised,』 this passage is divided into two parts. One is self-praise, and the other is telling Sariputra about the admirable things. First is the part of self-praise.

者迦葉聞說莫測之用。二乘所得無如此事。昔所未聞嘆未曾有。

謂舍利弗下二語舍利弗說可嘆事。又為四。一小乘聞不能解．二勸智者發心．三自責聲聞無分．四慶菩薩得利。初文者以小乘人無大乘三無漏根故。雖聞不解。迦葉自設盲譬以顯斯義。即為二。一開譬二合譬。於盲者前現色像者。盲雖不見非不聞色。此譬二乘無大乘三無漏根。聞說神力既不見理不知神用意趣因由。如盲不見色雖聞異說莫知因起。故言不能解了為若此也。何者二乘雖得慧眼以取證故法眼根壞。雖復聞說不能發識得見其事。如世盲人肉眼根壞。雖對眾色不能發識有所見也。

智者至三菩提心。二勸智者發心。除正位二乘。餘五乘人有智之者。皆可發心學此法門。

我等至世界三迦葉自責聲聞無分。一切聲聞永絕其根者。種子不生芽也。聞此皆應號泣。聲震大千者。無三界之有因。于大千界永無斯事。故傷嘆自責。迦葉此意為折諸正位令。成生蘇入大品成熟蘇。至法華成醍醐。

一切下四迦葉慶諸菩薩。為二。一慶勸頂受如文。二得此真法大士住此法門。即知魔幻。故言菩薩信解法門者。一切魔眾無如之何。

大迦葉至三菩提心五時眾得益。天人得益正由聞說不思議土之用。亦是迦葉自嘆獎勸故皆發心。

【現代漢語翻譯】現代漢語譯本：迦葉聽聞了這種不可思議的作用，（意識到）二乘（聲聞乘和緣覺乘）所證得的境界沒有這樣的事。過去從未聽聞過，讚歎這是前所未有的。

（佛）對舍利弗說以下兩句，舍利弗說的是值得讚歎的事。又分為四個方面：一、小乘聽聞不能理解；二、勸導有智慧的人發菩提心；三、自我責備聲聞沒有份；四、慶幸菩薩得到利益。首先說小乘聽聞不能理解，因為小乘人沒有大乘的三無漏根（無漏戒、無漏定、無漏慧），所以即使聽聞也不能理解。迦葉自己設立盲人的比喻來顯明這個道理。分為兩個方面：一、展開比喻；二、合攏比喻。『在盲人面前展現各種顏色和形象』，盲人雖然看不見，但並非聽不見顏色。這比喻二乘沒有大乘的三無漏根。聽聞講述神通之力，既不能見到其中的道理，也不知道神通作用的意趣因由。如同盲人看不見顏色，即使聽聞不同的說法，也不知道原因從何而起。所以說『不能理解』就是這個意思。為什麼呢？二乘雖然得到了慧眼，但因為急於證果，法眼根已經壞了。即使再次聽聞，也不能生起認識，得見其中的事情。如同世間的盲人，肉眼根已經壞了，即使面對各種顏色，也不能生起認識，有所看見。

『有智慧的人』到『三菩提心』，這是勸導有智慧的人發菩提心。除了已經證入正位的二乘，其餘五乘（人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）中有智慧的人，都可以發菩提心學習這個法門。

『我等』到『世界』，迦葉自我責備聲聞沒有份。『一切聲聞永遠斷絕了它的根』，（如同）種子不生出新芽。『聽聞這些都應該號啕大哭，聲音震動大千世界』，（因為）沒有三界（欲界、色界、無色界）的因，在大千世界永遠沒有這樣的事。所以傷心嘆息，自我責備。迦葉的這個意思是，爲了折服那些已經證入正位的（小乘），讓他們成就生酥（比喻初學菩薩），進入《大品般若經》成熟為熟酥（比喻較成熟的菩薩），到《法華經》成就為醍醐（比喻佛果）。

『一切』到最後，迦葉慶幸各位菩薩。分為兩個方面：一、慶幸勸導頂戴奉受，如經文所說；二、得到這種真實法，大菩薩安住于這個法門，就能了知魔的幻術。所以說『菩薩信解這個法門』，一切魔眾都奈何不了他。

『大迦葉』到『三菩提心』，五時（華嚴時、阿含時、方等時、般若時、法華涅槃時）的聽眾都得到了利益。天人和人道眾生得到利益，正是由於聽聞講述不可思議國土的作用。這也是迦葉自我讚歎和獎勸的緣故，大家都發了菩提心。

【English Translation】 English version: Kāśyapa, upon hearing about this unfathomable function, (realized that) the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not attain such a state. Having never heard of it before, he exclaimed that it was unprecedented.

(The Buddha) spoke the following two sentences to Śāriputra, and Śāriputra spoke of praiseworthy matters. This is further divided into four aspects: first, the Śrāvakas cannot understand upon hearing; second, encouraging the wise to generate Bodhicitta; third, self-reproach that Śrāvakas have no share; fourth, rejoicing that Bodhisattvas gain benefit. First, regarding the Śrāvakas' inability to understand upon hearing, it is because Śrāvakas do not possess the three unconditioned roots (non-outflow morality, non-outflow concentration, non-outflow wisdom) of the Mahāyāna, so even if they hear, they cannot understand. Kāśyapa himself sets up the analogy of a blind person to illustrate this principle. It is divided into two aspects: first, expanding the analogy; second, closing the analogy. 'Presenting various colors and forms before a blind person,' although a blind person cannot see, it does not mean they cannot hear colors. This is analogous to the two vehicles not having the three unconditioned roots of the Mahāyāna. Upon hearing about the power of spiritual abilities, they can neither see the principle within nor know the intent and cause of the spiritual abilities' function. Just as a blind person cannot see colors, even if they hear different explanations, they do not know the cause from which it arises. Therefore, saying 'cannot understand' is precisely this meaning. Why? Although the two vehicles have attained the wisdom eye, because they are eager to attain fruition, the Dharma eye root is already damaged. Even if they hear again, they cannot generate recognition and see the matter. Just like a blind person in the world, the root of the physical eye is already damaged, even if facing various colors, they cannot generate recognition and see anything.

'The wise' to 'Bodhicitta,' this is encouraging the wise to generate Bodhicitta. Apart from the two vehicles who have already entered the established position, the wise among the remaining five vehicles (Deva-manushya-yāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Buddhayāna) can all generate Bodhicitta and study this Dharma gate.

'We' to 'world,' Kāśyapa self-reproaches that Śrāvakas have no share. 'All Śrāvakas have forever severed their root,' (like) a seed not producing a new sprout. 'Upon hearing these, they should wail loudly, the sound shaking the great thousand world,' (because) there is no cause for the three realms (Kāmadhātu, Rūpadhātu, Arūpadhātu), and there will never be such a thing in the great thousand world. Therefore, he is saddened, sighs, and self-reproaches. Kāśyapa's intention is to subdue those (of the small vehicle) who have already entered the established position, so that they can achieve sheng su (初發心菩薩, newly resolved Bodhisattva), enter the Mahāprajñāpāramitā Sūtra and mature into shu su (成熟的菩薩, matured Bodhisattva), and in the Lotus Sūtra achieve tíhú (佛果, Buddhahood).

'All' to the end, Kāśyapa rejoices for all the Bodhisattvas. It is divided into two aspects: first, rejoicing and encouraging to uphold and receive, as the sutra says; second, having obtained this true Dharma, the great Bodhisattvas abide in this Dharma gate and can understand the illusions of demons. Therefore, it is said, 'Bodhisattvas believe and understand this Dharma gate,' and all the hosts of demons can do nothing to them.

'Mahākāśyapa' to 'Bodhicitta,' the audience of the five periods (Avataṃsaka period, Āgama period, Vaipulya period, Prajñā period, Lotus-Nirvana period) all gained benefit. Devas and humans gained benefit precisely because they heard about the function of the inconceivable land. This is also because of Kāśyapa's self-praise and encouragement, and everyone generated Bodhicitta.

爾時下六述成大迦葉。上迦葉云此法門者魔不能壞。今述成此意為二。一述魔不能壞。二明住不可思議菩薩能成就行人。初文一切魔不能壞者。夫作魔王多是住此法門。擊諸初學方便菩薩。及修圓道初學之者。若是真道如金剛寶鉼無能破者。亦如豬揩金柱轉益光色。若其魔來更增福智。

又迦葉至之門二明住不思議菩薩能成就行人。諸稟方便及圓初學行檀等六度。住不思議。菩薩多來試之令其堅固。如法華明。釋迦因地恒為調達所成。若小菩薩則不能爾。即以譬顯開譬合。譬如文可解。

維摩經略疏卷第七大正藏第 38 冊 No. 1778 維摩經略疏

維摩經略疏卷第八(小卷二十四)

天臺智者大師說沙門湛然略

釋觀眾生品

此下四品次不思議品來者。略用三義通釋。一明此品及下三品來意。二略釋此品名。三帖釋。入文一釋來意者。上不思議一品成上果義。近而為語即成問疾品。室內除諸所有表十方佛土皆空。唯置一床以疾而臥。正表法身有大悲應用。為成此義廣明住不思議解脫有種種莫測之事。正明權疾非疾。現疾不思議因緣利物之疾。遠而為語。成上佛國品明凈土。身子及眾生罪故不見凈土。螺髻無罪見凈莊嚴。此不思議無方大用。唯應度者乃能見

【現代漢語翻譯】現代漢語譯本當時，下六道的述成大迦葉（Śubhakṛtsna-mahākāśyapa）。上迦葉（Mahākāśyapa）說這個法門是魔不能破壞的。現在述成此意分為兩點：一是闡述魔不能破壞，二是說明安住于不可思議境界的菩薩能夠成就修行人。首先，關於一切魔不能破壞這一點，那些作為魔王的大多是安住於此法門，攻擊那些初學方便法門的菩薩，以及修習圓滿道初學的人。如果是真正的道，就像金剛寶杵一樣，是無法被破壞的。也像豬去摩擦金柱，反而增加金柱的光澤。如果魔來侵擾，反而會增加福德和智慧。其次，迦葉至之門闡明安住于不可思議境界的菩薩能夠成就修行人。那些接受方便法門以及圓滿道初學的修行人，在行佈施等六度時，安住于不可思議境界的菩薩會多次前來考驗他們，使他們的道心更加堅定。就像《法華經》所說，釋迦牟尼佛（Śākyamuni）在因地修行時，總是被提婆達多（Devadatta）所成就。如果是小菩薩則不能做到這樣。接下來用比喻來顯明，先是開譬，然後是合譬。其中的比喻文義是可以理解的。《維摩經略疏》卷第七大正藏第 38 冊 No. 1778 《維摩經略疏》《維摩經略疏》卷第八(小卷二十四) 天臺智者大師說沙門湛然略釋釋觀眾生品從這一品（觀眾生品）到下面的四品，是繼《不思議品》之後而來的。大致用三種意義來貫通解釋。一是說明這一品以及下面三品的來意，二是簡要解釋這一品的品名，三是逐句解釋。首先解釋來意，上面的《不思議品》成就了上面的果義。從近處來說，就是成就了《問疾品》。室內清除所有陳設，表明十方佛土皆空。只留下一張床，以示生病而臥，正是表明法身有大悲心，爲了成就這種意義，廣泛闡明安住于不可思議解脫境界有種種莫測之事，正是表明權巧示現的疾病並非真病，而是示現疾病這種不可思議的因緣來利益眾生。從遠處來說，成就了上面的《佛國品》，闡明凈土。舍利弗（Śāriputra）以及眾生因為罪業的緣故，所以看不見凈土。螺髻梵王（Śikhin）沒有罪業，所以能看見清凈莊嚴。這種不可思議的無方大用，只有應該被度化的人才能看見。

【English Translation】 English version At that time, Śubhakṛtsna-mahākāśyapa of the lower six realms. Mahākāśyapa said that this Dharma gate cannot be destroyed by demons. Now, stating this intention is divided into two points: first, to state that demons cannot destroy it; second, to explain that Bodhisattvas who dwell in the inconceivable realm can accomplish practitioners. First, regarding the point that all demons cannot destroy it, those who act as demon kings mostly dwell in this Dharma gate, attacking those Bodhisattvas who are beginners in the expedient Dharma, as well as those who are beginners in cultivating the perfect path. If it is the true path, like a vajra (diamond) treasure pestle, it cannot be broken. It is also like a pig rubbing against a golden pillar, which only increases the pillar's brilliance. If demons come to harass, it will only increase blessings and wisdom. Secondly, the gate of Kāśyapa's arrival clarifies that Bodhisattvas who dwell in the inconceivable realm can accomplish practitioners. Those who receive the expedient Dharma and those who are beginners in cultivating the perfect path, when practicing the six perfections such as giving, Bodhisattvas who dwell in the inconceivable realm will come to test them many times, making their resolve for the path more firm. Just as the Lotus Sutra says, Śākyamuni Buddha was always accomplished by Devadatta during his causal stage. If it were a small Bodhisattva, they could not do this. Next, use a metaphor to clarify, first opening the metaphor, then combining the metaphor. The meaning of the metaphor is understandable. Vimalakīrti-nirdeśa Sūtra, Abridged Commentary, Volume 7 Taishō Tripiṭaka, Volume 38, No. 1778, Vimalakīrti-nirdeśa Sūtra, Abridged Commentary Vimalakīrti-nirdeśa Sūtra, Abridged Commentary, Volume 8 (Small Scroll 24) Said by Great Master Zhiyi of Tiantai, Abridged Commentary by Śramaṇa Zhanran Explanation of the Chapter on Observing Living Beings The four chapters from this chapter (Chapter on Observing Living Beings) to the following are after the Chapter on Inconceivable. Roughly use three meanings to connect and explain. First, explain the intention of this chapter and the following three chapters; second, briefly explain the name of this chapter; third, explain verse by verse. First, explaining the intention, the above Chapter on Inconceivable accomplishes the meaning of the above fruit. From a close perspective, it accomplishes the Chapter on Inquiry of Illness. Clearing all furnishings in the room indicates that all Buddha lands in the ten directions are empty. Leaving only one bed, showing illness and lying down, precisely indicates that the Dharmakāya has great compassion. To accomplish this meaning, widely explain that dwelling in the inconceivable liberation has all kinds of unfathomable matters, precisely indicating that the expediently manifested illness is not a true illness, but manifesting the inconceivable causes and conditions of illness to benefit sentient beings. From a distant perspective, it accomplishes the above Chapter on Buddha Land, clarifying the pure land. Śāriputra and sentient beings cannot see the pure land because of their sins. Śikhin does not have sins, so he can see the pure adornment. This inconceivable, boundless function can only be seen by those who should be liberated.

之。次從此品去有四品。近而為語。正為成問疾品三教慰喻三觀調伏三種有疾菩薩。此中廣說故得釋成上也。遠而為論。亦得兼成室外四品也。分此四品對上問疾品。三教慰喻三觀調伏實疾菩薩者。此品即成問疾品從假入空觀調伏也。上云今我病者。從前世妄想生。乃至我及涅槃是二皆空。得此法者無有餘病。唯有空病空病亦空。上文直約入空。未辨約空起四無量心。此品具辨故小異也。又上但明入空。此品文殊有窮源之問。凈名答至無住源本方止。又天女身子往復問答分明。故廣上也。次佛道品釋成問疾品從空入假觀調伏。上云以無所受而受諸受。未具佛法亦不滅受而取證也。即從空入假觀。今佛道品云行於非道通達佛道。即決上問疾品明入假分明。三入不二法門香積兩品。釋成問疾品明中道正觀調伏。上云如我病者非真非有。眾生病亦非真非有。又說非垢行非凈行道觀雙流。入不二法門品明諸菩薩悉入不二法門。成問疾品明非真非有。香積品垢凈雙游。成問疾品明道觀雙流義也。若遠論者。兼得成上室外四品。此品成上為國王長者說身無常夢幻等喻令求法身。方便品但明世諦有為緣集通教體假入空。未辨染真諦涅槃空病亦空。今此具辨故得廣上也。次佛道品成上弟子品明別教義者。彈呵弟子為取證真諦涅槃無入假

方便。今明行於非道通達佛道。廣辨入假名非道。破恒沙無知善於知見得無礙礙。次入不二法門品香積品成上菩薩品圓教義者。若別教菩薩歷別修行。在因雖能入假不能雙游真俗。今入不二法門品。入則生滅俱泯。香積品出則有無凈穢同遊。顯圓教法門除自體緣集。今得扶成佛國品者。成佛國因義也。所以然者。緣縛若斷即得往生。若成佛時所化眾生即得來生其國也。此四品即為三段。一觀眾生品正明從假入空觀。二佛道品正明從空入假觀。三入不二法門品香積品明中道正觀雙流也。今此一品即是初明通相從假入空觀也。

二略釋此品名。言觀眾生者前問疾品明從假入空。但觀自身之疾。今此品明從假入空。即觀自之與他一如無二。華嚴云心佛及眾生是三無差別。自之與他互舉一邊。若不達自則不達他。上明達自自調。今此達他。慈悲接物故云觀眾生品。觀以觀達為義。亦是觀穿。言觀達者達眾生本源清凈。如從假入空觀之所照達。雖復凡聖有殊。同歸空寂一如無二。故華嚴云如心佛亦爾。如佛眾生然。心佛及眾生是三無差別。上文云。彌勒如眾生如一如無二。此即了達眾生畢竟清凈。俗諦生空真諦法空。中道第一義諦真平等空。達此三理深義者。眾生三諦惑障不同。所謂取相無知無明之別。雖有三惑障三諦理

【現代漢語翻譯】現代漢語譯本：方便。現在和未來在非正道中修行，通達佛道。廣泛辨析進入假名非正道。破除如恒河沙數般的無知，善於知見，獲得無礙的智慧。接下來進入《入不二法門品》、《香積品》、《成佛國品》，闡述圓教的教義。如果別教的菩薩經歷不同的修行階段，在因地時雖然能夠進入假觀，卻不能同時遊歷真諦和俗諦。現在進入《入不二法門品》，進入時生滅俱滅。《香積品》中，出定時有無、凈穢都能一同遊歷。彰顯圓教法門，去除自體緣集。現在得到《成佛國品》，成就佛國的因義。之所以這樣說，是因為緣縛如果斷除，就能往生。如果成佛時，所教化的眾生就能來生其國。這四品可以分為三段。一是《觀眾生品》，主要闡明從假入空觀。二是《佛道品》，主要闡明從空入假觀。三是《入不二法門品》、《香積品》，闡明中道正觀的雙重流轉。現在這一品就是首先闡明通相，從假入空觀。略微解釋這一品的名稱。說到『觀眾生』，前面的《問疾品》闡明從假入空，但觀察自身的疾病。現在這一品闡明從假入空，即觀察自己與他人一樣，沒有差別。《華嚴經》說，心、佛及眾生，這三者沒有差別。自己與他人互相舉例說明。如果不通達自己，就不通達他人。上面闡明通達自己，自我調伏。現在這裡通達他人，用慈悲心接引眾生，所以稱為《觀眾生品》。「觀」以觀照通達為意義，也是觀穿。說到觀照通達，就是通達眾生的本源清凈。如同從假入空觀所照達的那樣。雖然凡夫和聖人有所不同，但最終都歸於空寂，一樣沒有差別。所以《華嚴經》說，如心，佛也是這樣。如佛，眾生也是這樣。心、佛及眾生，這三者沒有差別。上文說，彌勒如眾生如一如無二。這就是了達眾生畢竟清凈。俗諦生空，真諦法空，中道第一義諦真平等空。通達這三種道理的深刻含義，眾生的三諦惑障不同，所謂取相、無知、無明的區別。雖然有三種迷惑障礙三種真諦的道理。

【English Translation】 English version: Convenience. Now and in the future, practicing in the non-path, one can attain the Buddha path. Widely discern entering the provisional name non-path. Break through ignorance like the sands of the Ganges, be skilled in knowledge and insight, and attain unobstructed wisdom. Next, enter the 'Entering the Gate of Non-Duality Chapter', 'Fragrance Accumulation Chapter', 'Buddha Land Accomplishment Chapter', elucidating the doctrines of the perfect teaching (Round Teaching). If Bodhisattvas of the Separate Teaching (Distinct Teaching) experience different stages of practice, although they can enter the provisional contemplation (False View) in the causal stage, they cannot simultaneously travel through the truth and the mundane. Now entering the 'Entering the Gate of Non-Duality Chapter', upon entering, both birth and extinction cease. In the 'Fragrance Accumulation Chapter', upon emerging from samadhi, existence and non-existence, purity and impurity, can all be traveled through together. Manifesting the perfect teaching (Round Teaching) Dharma gate, removing self-nature conditioned arising. Now obtaining the 'Buddha Land Accomplishment Chapter', accomplishing the causal meaning of the Buddha Land. The reason for this is that if the bonds of conditions are severed, one can be reborn in the Pure Land. If, upon attaining Buddhahood, the beings that are transformed can be reborn in that land. These four chapters can be divided into three sections. First, the 'Chapter on Observing Living Beings' directly clarifies the contemplation of entering emptiness from the provisional. Second, the 'Buddha Path Chapter' directly clarifies the contemplation of entering the provisional from emptiness. Third, the 'Entering the Gate of Non-Duality Chapter' and 'Fragrance Accumulation Chapter' clarify the dual flow of the Middle Way correct contemplation. Now, this chapter is the first to clarify the general characteristic of entering emptiness from the provisional. Briefly explain the name of this chapter. Speaking of 'Observing Living Beings', the preceding 'Chapter on Inquiry of Illness' clarifies entering emptiness from the provisional, but observes only one's own illness. Now, this chapter clarifies entering emptiness from the provisional, that is, observing that oneself and others are the same, without difference. The Avatamsaka Sutra says that the mind, Buddha, and living beings are three without distinction. Oneself and others are used as examples to illustrate each side. If one does not understand oneself, one does not understand others. The above clarifies understanding oneself, self-taming. Now, here, understanding others, using compassion to receive living beings, therefore it is called the 'Chapter on Observing Living Beings'. 'Observing' is defined as observing and understanding, and also as penetrating observation. Speaking of observing and understanding, it is understanding the original purity of living beings. It is like that which is illuminated by the contemplation of entering emptiness from the provisional. Although ordinary beings and sages are different, they ultimately return to emptiness, the same without difference. Therefore, the Avatamsaka Sutra says, like the mind, the Buddha is also like that. Like the Buddha, living beings are also like that. The mind, Buddha, and living beings are three without distinction. The previous text said, Maitreya is like living beings, like one, like non-duality. This is understanding that living beings are ultimately pure. The mundane truth is the emptiness of birth, the ultimate truth is the emptiness of Dharma, the Middle Way first principle truth is true equality emptiness. Understanding the profound meaning of these three principles, the three truths and afflictions of living beings are different, the so-called distinctions of grasping appearances, ignorance, and unknowing. Although there are three kinds of delusion obstructing the three truths.

。菩薩照了通達無礙。故大經云即用利鑺斷之。磐石沙礫直過無礙徹至金剛。即是觀達義也。觀穿義者。菩薩從假入空時。貫穿俗諦見思之磐石。滯真無知之沙無明覆蔽一實之礫。洞徹無礙。即是窮至心性本際金剛。故法華云譬如有人渴乏須水。于彼高原穿鑿求之。猶見乾土知水尚遠。施功不已轉見濕土。遂漸至泥其心決定知水必近。見乾土者觀眾生假見真諦也。見濕土者觀真不住見假無礙。遂漸至泥者此明中道與無明合。如水與泥合。故言至泥若得清水即中道理顯。離無明泥澄淳清凈即真解脫。故入此品明觀眾生有三種。即擬此三即觀達義。又下文窮源撿之。至無住本即是觀穿五住。至心本際金剛理也。言眾生者即是陰入等法攬此為身名眾生也。毗曇明所成眾生是無。能成實法是有。犢子云我在第五不可說藏。成實云非但所成是假。能成亦假。故以三假為世諦有假眾生。若空入真即無眾生。非但無所成亦無能成。此折假明能成所成以入空也。方廣明眾生實法皆如夢幻。不生不滅畢竟皆空。大論破此失衍意也。今經明體所成能以入空也。皆如幻化等。問成若如幻即空與方廣何異。答彼雖明如幻即空取空戲論破于慧眼。尚不得入真豈得真空入中。此經明觀三諦窮源儘性。義推即有三種眾生。一俗．二真．三中。俗諦者攬

分段五陰成假名眾生皆如幻夢。若見真諦即攬變易五陰以成眾生。若見中道即是法性五陰以成眾生。故大經明眾生佛性不離六法。大論云眾生無上者佛是。法無上者涅槃是。今中道既是法性五陰。何以不得稱為眾生。盡眾生源窮三眾生。即是菩薩觀眾生義。問此經明觀眾生入真如第五大等。不說有變易五陰。何用此解。答觀真諦不見俗諦眾生。如第五大等。依真不無無為變易五陰眾生。複次菩薩觀空與二乘異。二乘觀眾生空尚不觀涅槃空。豈能觀中道空也。今明從假入空則三諦皆空。故問疾品云。我及涅槃是二皆空。我空即生死。俗諦眾生空。涅槃空即真諦之法空。又云空病亦空。當知妄取中道此病亦空。所以有時用空說中道者。以空二邊故。若計有中道則于中道有病。此病亦空故言中道亦空。一往入空觀時三諦皆空。雖復皆空亦不斷滅。以見中道者一心萬行。豈但空斷。故此品說乃至中道。如無色界色等譬。當知菩薩從假入空時。雖同入空一切智。而於此空即見三諦之理具三智也。故大論云三智實是一心中得。為向人說令易解故次第分別。如是入空具三觀者。雖用空當名而實具三觀。即有慈悲喜捨。如此品所明。若空具三觀見三諦者。即觀達觀穿義。故名觀眾生品。問前以真破俗。次以中破真得名真空。今以何破中

得名中空。答不生不生不可說性自是空。複次破未證中妄取戲論說中道空。複次為破法愛故說中空。無別更有諦理破中。若更有者此理更應有理來破。則有無窮之過。

爾時下三入文帖釋。如前分四品以為三意。就此一品文為四。一正明觀眾生從假入空。二明起無量心利物。三往復窮眾生源。四天女散華。初文為二。一文殊問．二凈名答。初所以問者。上問疾品明實疾菩薩從假入空。止是辨自調伏未明此觀方便利物。今文殊問。若用前從假入空觀利物者。云何觀于眾生故有問也。

維摩詰言下二凈名答文為三。一約如幻等十譬觀眾生世諦。二約如第五大等五譬觀眾生真諦。三約如無色界色等諸譬觀眾生中道實諦。初意者自有體性明空。但除妄計定性。猶有假名眾生。若體假即實。皆是幻有。即是隨理三假之有名為性空。非不猶有隨理幻假世諦陰入眾生。就此十譬前五隨理后五隨情。又二意。一先明如幻譬。次明九譬。初言譬如幻師見所幻人者。即如幻師幻物為人。自識幻法知所幻非實。而不知者謂是實人。由有無明幻法則有自他眾生。如問疾品。觀自眾生及外眾生皆如幻。有惑者不了謂為實有。故有隨情三假眾生。今觀眾生雖如幻空不妨猶有隨理三假世諦眾生。故言菩薩觀眾生為若此。

如智者至

【現代漢語翻譯】現代漢語譯本：得名中空（zhong kong，指空性的狀態）。回答說，不生不滅的自性是不可言說的，其本性即是空。進一步說，爲了破除未證悟者在虛妄中產生的戲論，所以說中道空。更進一步說，爲了破除對法的執愛，所以說中空。沒有另外的真理可以用來破除中空。如果還有其他的真理可以用來破除中空，那麼這個真理就應該有其他的真理來破除它，這樣就會陷入無窮無盡的過失。

爾時下文是關於三入文帖的解釋。如同前面將四品分為三個意思一樣。就這一品經文來說，分為四個部分：一是正面闡明菩薩觀察眾生從假入空；二是闡明菩薩發起無量心利益眾生；三是往復推究眾生的根源；四是天女散花。第一部分又分為兩個部分：一是文殊菩薩提問，二是維摩詰菩薩回答。文殊菩薩提問的原因是，在前面的《問疾品》中，闡明了實疾菩薩從假入空。這只是辨明了自我調伏，沒有闡明用這種觀法方便利益眾生。現在文殊菩薩提問，如果用前面從假入空的觀法來利益眾生，應該如何觀察眾生呢？所以有此提問。

維摩詰說，下面的維摩詰回答分為三個部分：一是通過如幻等十個比喻來觀察眾生的世俗諦；二是通過如第五大等五個比喻來觀察眾生的真諦；三是通過如無**色等比喻來觀察眾生的中道實諦。第一部分的意思是，自有體性光明空寂，只是去除妄計的定性，仍然有假名眾生。如果體是假的，那就是真實的，都是如幻有的。這就是隨理三假之有名為性空。並非沒有隨理幻假世諦陰入眾生。就這十個比喻來說，前五個是隨理，后五個是隨情。又有兩種意思：一是先闡明如幻的比喻，再闡明其餘九個比喻。首先說，譬如幻師見到所幻化的人，就像幻師幻化事物成為人一樣。自己認識幻法，知道所幻化的人不是真實的。而不知道的人認為這是真人。由於有無明幻法，所以有自他眾生。如同《問疾品》中說，觀察自身眾生和外在眾生都如幻。有迷惑的人不明白，認為這是真實存在的，所以有隨情三假眾生。現在觀察眾生雖然如幻空，不妨礙仍然有隨理三假世諦眾生。所以說菩薩觀察眾生是這樣的。

如智者至

【English Translation】 English version: It is named 'emptiness of emptiness' (zhong kong, referring to the state of emptiness). The answer is that the unproduced and unceasing nature is inexpressible, and its essence is emptiness. Furthermore, to break through the playful arguments arising from delusion in those who have not attained enlightenment, the Middle Way emptiness is taught. Furthermore, to break through the attachment to the Dharma, emptiness of emptiness is taught. There is no other ultimate truth to refute this emptiness. If there were another truth to refute it, then that truth would need another truth to refute it, leading to an infinite regress.

The following text is an explanation of the 'Three Entries' (san ru) text. Just as the previous four chapters were divided into three meanings, this chapter is divided into four parts: first, it directly explains how Bodhisattvas observe sentient beings entering emptiness from the provisional; second, it explains how Bodhisattvas generate immeasurable minds to benefit sentient beings; third, it repeatedly investigates the origin of sentient beings; and fourth, it describes the scattering of flowers by celestial beings. The first part is further divided into two parts: first, Manjushri (Wenshu Pusa) asks a question, and second, Vimalakirti (Weimojie) answers. The reason for Manjushri's question is that in the previous chapter, 'Inquiry of Illness', it was explained that Real Illness Bodhisattva (Shi Ji Pusa) enters emptiness from the provisional. This only clarifies self-taming and does not explain how to conveniently benefit sentient beings with this contemplation. Now Manjushri asks, if the previous contemplation of entering emptiness from the provisional is used to benefit sentient beings, how should sentient beings be observed? Hence the question.

Vimalakirti says that the following answer of Vimalakirti is divided into three parts: first, observing the mundane truth of sentient beings through ten metaphors such as illusion; second, observing the ultimate truth of sentient beings through five metaphors such as the fifth great element; and third, observing the ultimate truth of the Middle Way of sentient beings through metaphors such as the absence of **color. The meaning of the first part is that there is an inherent nature of luminosity and emptiness, only removing the fixed nature of delusion, and there are still provisional beings. If the substance is provisional, then it is real, and all are like illusions. This is the provisional existence of the three provisionalities according to principle, called emptiness of nature. It is not that there are no provisional mundane truths of aggregates, entrances, and sentient beings according to principle. Regarding these ten metaphors, the first five are according to principle, and the last five are according to sentiment. There are also two meanings: first, explaining the metaphor of illusion, and then explaining the remaining nine metaphors. First, it is said that just as an illusionist sees the person he has conjured, it is like an illusionist conjuring things into people. He himself knows the illusionary Dharma and knows that the conjured person is not real. But those who do not know think that this is a real person. Because there is ignorance of illusionary Dharma, there are self and other sentient beings. As it is said in the chapter 'Inquiry of Illness', observing one's own sentient beings and external sentient beings are all like illusions. Those who are deluded do not understand and think that this is real, so there are sentient beings of the three provisionalities according to sentiment. Now, although observing sentient beings is like illusion and emptiness, it does not prevent there from still being sentient beings of the three provisionalities of mundane truth according to principle. Therefore, it is said that Bodhisattvas observe sentient beings in this way.

As the wise one to

久住此九譬。四屬隨理。五屬隨情。如水中月者。因於天月知有水月。雖不可得不妨有月。菩薩自知於法性水有無明日月。即眾生。如鏡中見其面像者。菩薩知有無明面于真法性鏡見眾生像。如熱時焰者。無明如熱時。依法性空起眾生焰。如呼聲響者。若有無明呼聲即於法性空谷有眾生響。若如攝大乘八譬依阿梨耶有。各有所主。此是別意。今通用譬眾生者。即通圓二教意也。如空中雲下五譬是三藏隨情三假。助成隨理之譬。具如方便品明。如空中雲者五陰中無人身。見力故有眾生云。如水聚沫等譬皆方便品已釋。

如第五大至為若此此五譬。二明觀眾生真諦空也。上來諸譬譬觀眾生無有定性。不妨有顛倒所見幻響眾生。今此五譬明眾生如龜毛兔角皆不可得。非但無眾生亦無實法。言語道斷心行處滅。如第五大等無此道理。是觀眾生入真畢竟。不見眾生相也。

如無色至為若此此十六譬。三明觀眾生中道。中道之法非有非空。不如如幻等譬之有。不如第五大等譬之無。如無色界色者。若不了義教明無色界無色。其了義教明無色界有色。故大經云。如無色界色。云何得有來去住止。如是之義非諸聲聞緣覺境界。乃是諸佛菩薩之所知見。解脫亦爾。亦色非色。非色者聲聞緣覺。色者諸佛如來。此色不同世間質

【現代漢語翻譯】現代漢語譯本長久安住于這九種譬喻中。四種屬於隨理（sui li，following principle），五種屬於隨情（sui qing，following sentiment）。比如水中的月亮，因為有天上的月亮才知道有水中的月亮。雖然水中的月亮不可得，但不妨礙有月亮的存在。菩薩自己知道在法性（fa xing，dharma-nature）之水中，有無明（wu ming，ignorance）的日月，那就是眾生。如同在鏡子中看到自己的面像，菩薩知道有無明之面，在真法性（zhen fa xing，true dharma-nature）之鏡中看到眾生之像。如同熱時的火焰，無明就像熱時，依法性空（yi fa xing kong，depending on the emptiness of dharma-nature）而生起眾生之焰。如同呼聲的迴響，如果有無明之呼聲，就在法性空谷（fa xing kong gu，empty valley of dharma-nature）中有眾生之迴響。如果像《攝大乘論》（She Da Cheng Lun）中的八種譬喻，依賴阿梨耶識（a li ye shi，alaya-consciousness）而有，各有其所主。這是別意（bie yi，separate meaning）。現在通用這些譬喻來比喻眾生，這是通教（tong jiao，common teaching）和圓教（yuan jiao，perfect teaching）的含義。如同空中的云，下面的五種譬喻是三藏教（san zang jiao，Tripitaka teaching）隨情的三假（san jia，three provisionalities），幫助成就隨理的譬喻。具體如《方便品》（Fang Bian Pin，Skillful Means Chapter）所說。如同空中的云，五陰（wu yin，five aggregates）中沒有人身，因為有見力（jian li，power of seeing）所以有眾生之云。如同水聚成泡沫等譬喻，都在《方便品》中解釋過了。如同第五大到為若此此五譬，這五種譬喻說明觀察眾生的真諦（zhen di，truth）是空。上面這些譬喻比喻觀察眾生沒有固定的自性（zi xing，self-nature），不妨礙有顛倒所見的幻響眾生。現在這五種譬喻說明眾生如同龜毛兔角（gui mao tu jiao，turtle hair and rabbit horns）一樣都不可得。非但沒有眾生，也沒有實在的法（fa，dharma）。言語之道斷絕，心行之處滅盡。如同第五大等沒有這些道理。這是觀察眾生進入真（zhen，truth）的畢竟（bi jing，ultimately），不見眾生之相。如同無色到為若此此十六譬，這十六種譬喻說明觀察眾生中道（zhong dao，middle way）。中道之法非有非空，不如如幻等譬喻之有，不如第五大等譬喻之無。如同無色（wu se，formless realm），若是不了義教（bu liao yi jiao，teaching of incomplete meaning）說明無色，其了義教（liao yi jiao，teaching of complete meaning）說明無色有色。所以《大般涅槃經》（Da Ban Nie Pan Jing）說：『如同無色，云何得有來去住止？』這樣的意義不是聲聞（sheng wen，arhat）緣覺（yuan jue，pratyekabuddha）的境界，而是諸佛菩薩所知所見。解脫（jie tuo，liberation）也是這樣，亦色非色。非色的是聲聞緣覺，色的是諸佛如來。此色不同世間質。

【English Translation】 English version Dwelling long in these nine similes. Four belong to following principle (sui li), five belong to following sentiment (sui qing). Like the moon in the water, because of the moon in the sky, we know there is a moon in the water. Although the moon in the water is unattainable, it does not hinder the existence of the moon. Bodhisattvas themselves know that in the water of dharma-nature (fa xing), there are suns and moons of ignorance (wu ming), which are sentient beings. Like seeing one's face in a mirror, Bodhisattvas know there is a face of ignorance, and in the mirror of true dharma-nature (zhen fa xing) they see the image of sentient beings. Like the flame in hot weather, ignorance is like hot weather, arising from the emptiness of dharma-nature (yi fa xing kong) the flame of sentient beings. Like the echo of a call, if there is a call of ignorance, then in the empty valley of dharma-nature (fa xing kong gu) there is the echo of sentient beings. If, like the eight similes in the Mahāyānasaṃgraha (She Da Cheng Lun), they depend on the alaya-consciousness (a li ye shi), each has its own master. This is a separate meaning (bie yi). Now, these similes are commonly used to illustrate sentient beings, which is the meaning of the common teaching (tong jiao) and the perfect teaching (yuan jiao). Like the clouds in the sky, the five similes below are the three provisionalities (san jia) of the Tripitaka teaching (san zang jiao) following sentiment, helping to accomplish the similes following principle. As explained in detail in the Skillful Means Chapter (Fang Bian Pin). Like the clouds in the sky, in the five aggregates (wu yin) there is no human body, because there is the power of seeing (jian li), there are clouds of sentient beings. The similes like foam gathering in water have all been explained in the Skillful Means Chapter. Like the fifth great element to 'for if this this five similes', these five similes explain that observing the truth (zhen di) of sentient beings is emptiness. The similes above illustrate that observing sentient beings has no fixed self-nature (zi xing), which does not hinder the existence of illusory sentient beings seen through delusion. Now these five similes explain that sentient beings are like turtle hair and rabbit horns (gui mao tu jiao), all unattainable. Not only are there no sentient beings, but there are also no real dharmas (fa). The path of language is cut off, and the place of mental activity is extinguished. Like the fifth great element, there is no such principle. This is observing sentient beings entering the ultimate (bi jing) truth (zhen), not seeing the appearance of sentient beings. Like the formless realm to 'for if this this sixteen similes', these sixteen similes explain observing the middle way (zhong dao) of sentient beings. The dharma of the middle way is neither existent nor non-existent, not like the existence of similes such as illusion, nor like the non-existence of similes such as the fifth great element. Like the formless realm (wu se), if it is a teaching of incomplete meaning (bu liao yi jiao) that explains formlessness, then the teaching of complete meaning (liao yi jiao) explains that the formless realm has form. Therefore, the Mahāparinirvāṇa Sūtra (Da Ban Nie Pan Jing) says: 'Like the formless realm, how can there be coming, going, dwelling, and stopping?' Such a meaning is not the realm of śrāvakas (sheng wen) and pratyekabuddhas (yuan jue), but is what is known and seen by all Buddhas and Bodhisattvas. Liberation (jie tuo) is also like this, both form and non-form. Non-form is the śrāvakas and pratyekabuddhas, form is all Buddhas and Tathāgatas. This form is different from worldly matter.

礙之色。乃是妙色湛然恒安住。不為生死之所遷。有人言舍利弗毗曇明無色界有色。此譬中道非世諦有。名之為空。非真諦無故有妙色。故知自下諸譬皆約智者見空及與不空以說中道。故大品云諸法無所有如是有。是事不知名為無明。無明住地其力最大。佛菩提智之所能斷。今無色界色是佛境界。當知諸譬皆譬眾生中道之空。又上明如十九界竟。即結云菩薩觀眾生。為若此方復立章明無色界色。故不同前。此皆釋成上問疾品從假入空。我及涅槃是二皆空。得此法時無有餘病唯有空病。空病亦空與此觀眾生三諦相成。故言觀眾生品意在於此。如燋谷芽者上迦葉自惟敗種。若永敗者至法華經豈佛授記。若得作佛種則不燋。大經云若人方便蘇油溉灌令得生芽。故知燋種有生芽義。如須陀洹身見者此人斷見得入初果。分段三界身見永除。別惑未除身見則有。如阿那含入胎者。雖不還欲界受胎別惑未斷。若發大心方入聖胎。故言安住世諦。初出胎時名不生生。如阿羅漢三毒者雖無界內三毒。界外非畢竟無。如得忍菩薩貪恚毀禁者。得無生忍乃當必無界內貪恚毀禁。界外不無。經云唯佛一人住凈戒。餘人皆名污戒者。當知得忍菩薩有毀禁義。如佛煩惱習者。佛乃正習永除種智圓滿。若有應以習氣得度亦得現起。如呵調達譏責舍利。

【現代漢語翻譯】現代漢語譯本障礙之色，乃是妙色，湛然恒常安住，不為生死所遷移。有人說，舍利弗（智慧第一的佛陀弟子）認為毗曇（論藏）闡明了無色（沒有物質的色界天）和有色（有物質的欲界和色界天）。這譬如中道，並非世俗諦（相對真理）認為的有，稱之為『空』。但並非勝義諦（絕對真理）認為的沒有，所以說有妙色。因此可知，從下文開始的各種譬喻，都是從智者見空和不空的角度來闡述中道。所以《大品般若經》說，諸法無所有，如是而有，對此事不瞭解就叫做無明（對事物真相的迷惑）。無明住地（無明的根本）的力量最大，只有佛陀的菩提智慧才能斷除。現在所說的無色是佛的境界。應當知道，這些譬喻都是譬喻眾生中道的空性。前面已經闡明瞭如十九界（十八界加一法界）之後，就總結說菩薩觀察眾生，為此才重新立章闡明無色，所以和前面不同。這些都是解釋說明《維摩詰經·問疾品》中從假入空的道理，『我』和『涅槃』這二者都是空。證得此法時，沒有其他的疾病，只有空病。空病也是空，這與觀察眾生的三諦（空、假、中）相輔相成。所以說《維摩詰經·觀眾生品》的意義就在於此。如焦谷芽的比喻，是說迦葉（佛陀弟子）自己認為自己是敗種。如果永遠是敗種，那麼在《法華經》中，佛陀怎麼會給他授記呢？如果能夠作為成佛的種子，那就不是焦種。所以《大般涅槃經》說，如果有人用方便法門，用蘇油灌溉，就能讓它生芽。因此可知，焦種有生芽的意義。如須陀洹（預流果）的身見，此人斷除了見惑，證入了初果，分段生死（三界內的生死）中的身見永遠斷除，但別惑（微細的迷惑）沒有斷除，所以身見仍然存在。如阿那含（不還果）入胎，雖然不再回到欲界受胎，但別惑沒有斷除。如果發大心，才能進入聖胎。所以說安住於世俗諦。最初出胎時，名為不生生。如阿羅漢（無學果）的三毒（貪嗔癡），雖然沒有界內的三毒，但界外並非畢竟沒有。如得忍菩薩（獲得無生法忍的菩薩）的貪嗔毀禁，得到無生法忍時，才能必定沒有界內的貪嗔毀禁，但界外並非沒有。經中說，只有佛一人安住于清凈戒律，其餘的人都名為污戒者。應當知道，得忍菩薩有毀禁的意義。如佛的煩惱習氣，佛陀已經將正習（根本的習氣）永遠斷除，種智（一切種智）圓滿。如果有應以習氣得度的眾生，也可以示現起煩惱習氣。如呵斥提婆達多（佛陀的堂兄，後背叛佛陀），譏責舍利弗。

【English Translation】 English version The color of obstruction is actually a wondrous color, clear and constantly abiding, not moved by birth and death. Some say that Shariputra (the Buddha's disciple foremost in wisdom) believes that the Abhidharma (collection of treatises) clarifies the formless (the formless realms) and the formed (the desire and form realms). This is like the Middle Way, not the 'being' as perceived by conventional truth (relative truth), and is called 'emptiness'. But it is not the 'non-being' as perceived by ultimate truth (absolute truth), therefore it is said to have wondrous color. Thus, it can be known that the various metaphors from below are all explaining the Middle Way from the perspective of the wise seeing emptiness and non-emptiness. Therefore, the Mahaprajnaparamita Sutra says that all dharmas are without inherent existence, yet they exist in this way. Not understanding this is called ignorance (delusion about the true nature of things). The ground of ignorance (the root of ignorance) has the greatest power, and only the Buddha's Bodhi wisdom can cut it off. The formless now spoken of is the Buddha's realm. It should be known that these metaphors are all metaphors for the emptiness of the Middle Way of sentient beings. After clarifying the nineteen realms (eighteen realms plus the realm of dharma), it is concluded that the Bodhisattva observes sentient beings, and for this reason, a new chapter is established to clarify the formless, so it is different from before. These are all explanations of the principle of entering emptiness from the provisional in the Vimalakirti Sutra, Chapter on Inquiry of Illness, that 'I' and 'Nirvana' are both empty. When this dharma is attained, there are no other illnesses, only the illness of emptiness. The illness of emptiness is also empty, which complements the three truths (emptiness, provisional existence, and the Middle Way) of observing sentient beings. Therefore, it is said that the meaning of the Vimalakirti Sutra, Chapter on Seeing Sentient Beings, lies in this. The metaphor of the scorched seed sprout refers to Kashyapa (a disciple of the Buddha) thinking of himself as a spoiled seed. If he were forever a spoiled seed, how could the Buddha have given him a prediction of Buddhahood in the Lotus Sutra? If he can be a seed for becoming a Buddha, then it is not a scorched seed. Therefore, the Mahaparinirvana Sutra says that if someone uses skillful means to irrigate it with ghee, it can sprout. Thus, it can be known that a scorched seed has the meaning of sprouting. Like the self-view of a Stream-enterer (Srotapanna), this person has cut off the delusions of views and entered the first fruit, and the self-view in the three realms of segmented birth and death is forever cut off, but the separate delusions (subtle delusions) have not been cut off, so self-view still exists. Like an Anagamin (Non-returner) entering the womb, although he no longer returns to the desire realm to be born, the separate delusions have not been cut off. Only by generating a great mind can he enter the holy womb. Therefore, it is said to abide in conventional truth. When first emerging from the womb, it is called non-birth birth. Like the three poisons (greed, hatred, and delusion) of an Arhat (one who has attained liberation), although there are no three poisons within the realm, there is not ultimately no existence outside the realm. Like the greed, hatred, and transgression of precepts of a Bodhisattva who has attained forbearance (a Bodhisattva who has attained the forbearance of the non-arising of dharmas), when the forbearance of the non-arising of dharmas is attained, there will certainly be no greed, hatred, and transgression of precepts within the realm, but there is not no existence outside the realm. The sutra says that only the Buddha alone abides in pure precepts, and all others are called those who defile the precepts. It should be known that a Bodhisattva who has attained forbearance has the meaning of transgressing precepts. Like the habitual tendencies of the Buddha's afflictions, the Buddha has already forever cut off the fundamental habitual tendencies, and the wisdom of all aspects (omniscience) is complete. If there are sentient beings who should be liberated by habitual tendencies, he can also manifest the habitual tendencies of afflictions. Like scolding Devadatta (the Buddha's cousin who later betrayed the Buddha), and criticizing Shariputra.

問若爾亦起正使何但習也。答正使已屬羅漢。得忍菩薩而未斷習。自非示現不得言有。如盲者見色者。雖不現見內心思想罔像欲見。此猶有心也。又方有得見之義。如入滅定出入息者。滅定無息以定力持之。不得入出不妨猶有息法。如冰持魚冰釋便動。又攝大乘明滅定識滅更得起者。以依梨耶得更出入。如空中鳥跡者肉眼不見說言無跡。鴦掘經雲天眼之人見空中鳥跡。如石女兒者此終不生。女報若轉亦可生也。如身子為女女為身子。一切女身皆無定相。如化人煩惱者此無煩惱。化人有時現三毒之相。如夢所見已悟者。悟雖無夢不妨追憶識所夢事。亦有更夢之理。如滅度者受身者。一往羅漢入滅永無生處。而於界外變易受生。如無因之火者。若四句破火是則無因。若遇緣能生。豈畢竟無。此等諸句豈同十九界等畢竟無耶。故知雖空不同真諦。雖有不同世諦。非空非有而空有宛然。如無色之色不有而有。諸佛境界不可思議。故知菩薩觀眾生從假入空。徹見三諦成前問疾品也。問問疾品觀眾生中道而破空病。今觀而不破豈同前也。答前為取著是故須破。今明住理。理自非病不須破也。

文殊師利下二明觀眾生起四無量心。所以起此心者。是利生之本。若無此心墮二乘地。四心即為四番問答。初明慈心文為二。一問二答

【現代漢語翻譯】現代漢語譯本：問：如果煩惱仍然生起，那麼為什麼只說習氣呢？答：正使（煩惱的根本）已經屬於阿羅漢的範疇。菩薩雖然證得了忍位，但還沒有斷除習氣（煩惱的殘餘影響）。如果不是爲了示現，就不能說有煩惱生起。比如盲人看到有顏色的人，雖然不能親眼看見，但內心的思想卻能想像出顏色的形象，想要看見。這就像還有心一樣。而且，還有可能真正看見的意義。比如進入滅盡定（一種甚深的禪定狀態）的人，出入息（呼吸）停止。滅盡定中沒有呼吸，依靠定力維持。雖然沒有出入息，但不妨礙他仍然具有呼吸的法性。就像用冰塊包裹著魚，冰融化后魚就會動。又如《攝大乘論》中說，滅盡定中的識滅了，還能再次生起，是因為依靠阿賴耶識（第八識）才能再次出入。就像空中的鳥跡，肉眼看不見，就說沒有痕跡。《鴦掘經》中說，天眼之人能看見空中的鳥跡。就像石女兒（比喻不可能存在的事物），這終究不會出生。如果女人的果報能夠轉變，也可能出生。比如身子（舍利弗）變為女人，女人變為身子。一切女身都沒有固定的相狀。比如化人（變化出來的人）的煩惱，這沒有真實的煩惱。化人有時會顯現貪嗔癡三毒的相狀。比如夢中所見，已經醒悟的人。雖然醒悟后沒有夢，但不妨礙他追憶認識夢中的事情。也有可能再次做夢的道理。比如滅度者（已經涅槃的人）受身（再次投生），一般來說，阿羅漢入滅后永遠沒有生處。但是，在界外（超出三界之外）可以通過變易的方式受生。比如無因之火，如果用四句（四種邏輯判斷）來破斥火，那麼火就是無因的。如果遇到緣就能生起，怎麼能說畢竟沒有呢？這些語句怎麼能和十九界等畢竟沒有的東西相同呢？所以要知道，雖然是空，但不同於真諦（勝義諦，最高的真理）。雖然是有，但不同於世諦（世俗諦，相對的真理）。非空非有，而空有宛然存在。就像無色界的色，不是沒有，而是有。諸佛的境界不可思議。所以要知道，菩薩觀察眾生，從假入空，徹底了見三諦（空、假、中），成就了前面問疾品的內容。問：問疾品中觀察眾生中道，而破除了空病。現在觀察而不破除，難道和前面一樣嗎？答：前面是因為有取著，所以需要破除。現在是明白安住于理。理本身不是病，所以不需要破除。文殊師利菩薩以下，說明觀察眾生而生起四無量心（慈、悲、喜、舍）。之所以生起這四種心，是利益眾生的根本。如果沒有這四種心，就會墮入二乘（聲聞乘和緣覺乘）的境界。四種心即為四番問答。首先說明慈心，分為兩部分。一是提問，二是回答。

【English Translation】 English version: Question: If afflictions still arise, then why only speak of habitual tendencies (習, xí)? Answer: The 'true envoys' (正使, zhèngshǐ) [fundamental afflictions] already belong to the category of Arhats. Bodhisattvas, although they have attained forbearance (忍, rěn), have not yet severed habitual tendencies [residual influence of afflictions]. If it is not for the sake of manifestation, one cannot say that afflictions arise. For example, a blind person seeing a person with color, although they cannot see it directly, their inner thoughts can imagine the image of color, wanting to see it. This is like still having a mind. Moreover, there is the meaning of possibly truly seeing. For example, a person entering cessation meditation (滅盡定, mièjìndìng) [a very deep state of samadhi], their inhalation and exhalation cease. In cessation meditation, there is no breath, it is maintained by the power of samadhi. Although there is no inhalation and exhalation, it does not hinder them from still possessing the nature of breath. Like fish held by ice, when the ice melts, they move. Furthermore, the Mahāyānasaṃgraha clarifies that the consciousness that ceases in cessation meditation can arise again because it relies on the Ālaya consciousness (阿梨耶識, Ālāyashì) [eighth consciousness] to re-enter and exit. Like bird tracks in the sky, the physical eye cannot see them, so it is said there are no tracks. The Aṅgulimālīya Sūtra says that those with the divine eye (天眼, tiānyǎn) can see bird tracks in the sky. Like a stone daughter (石女兒, shínǚér) [metaphor for something impossible], this will ultimately not be born. If a woman's karmic retribution can be transformed, it is also possible to be born. For example, Śāriputra (身子, Shēnzi) becoming a woman, and a woman becoming Śāriputra. All female bodies have no fixed form. Like the afflictions of a created person (化人, huàrén) [a person created through magical power], this has no real afflictions. A created person sometimes manifests the appearance of the three poisons (三毒, sāndú) [greed, hatred, and delusion]. Like what is seen in a dream, by someone who has awakened. Although there is no dream after awakening, it does not hinder them from recalling and recognizing the events in the dream. There is also the principle of dreaming again. Like those who have attained nirvāṇa (滅度者, mièdùzhě) receiving a body (受身者, shòushēnzhě) [rebirth], generally speaking, an Arhat entering nirvāṇa has no place of birth forever. However, outside the realm [beyond the three realms], they can receive birth through transformation. Like fire without a cause, if fire is refuted using the four sentences [four logical judgments], then fire is without a cause. If it can arise when encountering conditions, how can it be said that it ultimately does not exist? How can these statements be the same as things that are ultimately non-existent, such as the nineteen realms? Therefore, know that although it is emptiness, it is different from the ultimate truth (真諦, zhēndì) [paramārtha-satya, the highest truth]. Although it is existence, it is different from the conventional truth (世諦, shìdì) [saṃvṛti-satya, relative truth]. Neither empty nor existent, yet emptiness and existence are clearly present. Like the form of the formless realm, it is not non-existent, but existent. The realms of the Buddhas are inconceivable. Therefore, know that Bodhisattvas observe sentient beings, entering emptiness from the provisional, thoroughly seeing the three truths [emptiness, provisional existence, and the middle way], accomplishing the content of the previous Vimalakīrti Sūtra, Inquiry of Illness chapter. Question: In the Inquiry of Illness chapter, the middle way of observing sentient beings is used to break the illness of emptiness. Now, observing without breaking, is it the same as before? Answer: Before, it was because there was attachment, so it needed to be broken. Now, it is clarifying dwelling in principle. Principle itself is not an illness, so it does not need to be broken. Below, Mañjuśrī Bodhisattva explains observing sentient beings and generating the four immeasurable minds (四無量心, sìwúliàngxīn) [loving-kindness, compassion, joy, and equanimity]. The reason for generating these four minds is the foundation for benefiting sentient beings. Without these four minds, one will fall into the realm of the two vehicles (二乘, èrchéng) [Śrāvakayāna and Pratyekabuddhayāna]. The four minds are four rounds of questions and answers. First, clarifying loving-kindness, divided into two parts. One is the question, and the other is the answer.

。一所以問者菩薩觀眾生假入三諦空。則無有為無為自體三種眾生。慈因何起。但菩薩之道化物為先。今既皆空慈何所被。若觀空失慈與二乘何異。故有此問。

維摩下二答意者。祇為眾生說此空理。令悟此空入秘密藏常樂我凈。即三十二真實之慈也。文為四。一約為說此法即真智德。二約斷德．三約聖德．四約眾行。初文者欲知智在說。今言為眾生說如斯法是真實慈者。菩薩證大涅槃知不生不生不可說。赴緣說之即是智德。令物見性得涅槃樂即是慈能與樂。大經云慈即如來慈即解脫。解脫者即見中道佛性住大涅槃成百句解脫。此即觀空徹至中道。中道即法身無緣大慈。如磁石吸鐵。離此更無真慈。若依歷別上觀世諦即眾生緣。真諦即法緣。見中道即無緣。故觀三諦即是三德。若觀眾生入空已有如是慈者。此但以空為主。一切智當名而實具三觀得論三慈。有疾菩薩自修此觀則自行調心。為眾生說則化他與樂。故言為眾生說是則真慈也。故法華明。雖未得無漏已入如來室著如來衣坐如來座。今有疾菩薩未得法性身即是入室行如來慈。又大經明。初依菩薩具煩惱效能知如來秘密之藏。是人有所說法亦可信受。此是相似之位尚已能爾。況分真慈為眾生說。豈非即是真大慈。

行寂滅慈至如虛空故此九句二約真斷

【現代漢語翻譯】現代漢語譯本：一位菩薩提問，如果觀察眾生皆是虛假的，並融入空、無相、無作這三諦之中，那麼就沒有有為、無為的自體，也沒有三種不同的眾生。這樣，慈悲的因由從何而起呢？因為菩薩的道以教化眾生為先，現在既然一切皆空，慈悲又施予誰呢？如果觀察空性而失去了慈悲，那與二乘（聲聞乘和緣覺乘）又有什麼區別呢？所以才有這樣的提問。

維摩詰以下的回答，其意在於：正是爲了眾生才宣說這空性的道理，讓他們領悟這空性，進入秘密藏，獲得常、樂、我、凈的涅槃之樂，這就是三十二相所代表的真實的慈悲。文分為四個部分：一是概括地說，宣說此法即是真智之德；二是關於斷德；三是關於聖德；四是關於眾行。首先，關於真智之德，要知道智慧體現在說法上。現在說『為眾生說如斯法是真實慈』，意思是菩薩證得大涅槃，知道不生不滅的道理，而這不生不滅的道理是不可言說的。但爲了應和因緣而宣說，這就是智慧之德。讓眾生見到自性，得到涅槃之樂，這就是慈悲能夠給予快樂。如《大般涅槃經》所說，慈悲即是如來，慈悲即是解脫。解脫就是見到中道佛性，安住于大涅槃，成就百句解脫。這就是觀察空性而徹悟中道。中道就是法身無緣大慈，如同磁石吸引鐵。離開這個就沒有真正的慈悲了。如果依據次第分別，從世俗諦的角度觀察就是眾生緣慈，從真諦的角度觀察就是法緣慈，見到中道就是無緣慈。所以，觀察三諦就是三德。如果觀察眾生入空性后已經有了這樣的慈悲，這只是以空性為主。一切智應當有名而實際上具備三觀，才能談論三慈。有疾病的菩薩自己修習這種觀法，就是自行調心；為眾生宣說，就是化他與樂。所以說『為眾生說是則真慈也』。因此，《法華經》中說，雖然還沒有得到無漏果位，但已經進入如來的房間，穿上如來的衣服，坐在如來的座位上。現在有疾病的菩薩還沒有得到法性身，就是進入房間，行如來的慈悲。又《大般涅槃經》中說，最初依菩薩具有煩惱，卻能知道如來秘密之藏。這樣的人所說的話也可以相信接受。這是相似的果位尚且能夠如此，更何況是分證真慈為眾生宣說，難道不是真正的大慈悲嗎？

『行寂滅慈』到『如虛空故』這九句，是第二部分，關於真斷。

【English Translation】 English version: A Bodhisattva asks, if one observes beings as illusory and merges them into the three truths of emptiness (kong), signlessness (wuxiang), and non-action (wuwei), then there would be no self-nature of conditioned (youwei) and unconditioned (wuwei), nor three different kinds of beings. From where, then, does the cause of compassion arise? Because the Bodhisattva's path prioritizes teaching and transforming beings, but now that everything is empty, to whom is compassion directed? If one observes emptiness and loses compassion, what is the difference between that and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? Hence, this question arises.

Vimalakirti's answer below intends to say: It is precisely for the sake of beings that this principle of emptiness is expounded, so that they may awaken to this emptiness, enter the secret treasury, and attain the bliss of Nirvana characterized by permanence (chang), joy (le), self (wo), and purity (jing). This is the true compassion represented by the thirty-two marks. The text is divided into four parts: first, it is summarized that expounding this Dharma is the virtue of true wisdom; second, it is about the virtue of cessation; third, it is about the virtue of holiness; and fourth, it is about various practices. First, regarding the virtue of true wisdom, one should know that wisdom is embodied in the act of teaching. Now, saying 'to expound such Dharma for beings is true compassion' means that the Bodhisattva attains Great Nirvana, knowing the principle of non-birth and non-death, which is inexpressible. However, to expound it in accordance with conditions is the virtue of wisdom. Allowing beings to see their own nature and attain the bliss of Nirvana is the compassion that can give joy. As the Mahaparinirvana Sutra says, compassion is the Tathagata, compassion is liberation. Liberation is seeing the Middle Way Buddha-nature, abiding in Great Nirvana, and achieving the hundred-sentence liberation. This is observing emptiness and thoroughly understanding the Middle Way. The Middle Way is the Dharmakaya's unconditional great compassion, like a magnet attracting iron. Apart from this, there is no true compassion. If one observes from the perspective of conventional truth (samvrti-satya) in sequence, it is compassion based on beings; from the perspective of ultimate truth (paramartha-satya), it is compassion based on Dharma; seeing the Middle Way is unconditional compassion. Therefore, observing the three truths is the three virtues. If one observes beings entering emptiness and already has such compassion, this is only emphasizing emptiness. All-knowing wisdom should have a name but actually possesses the three contemplations, so that one can discuss the three compassions. A Bodhisattva with illness cultivates this contemplation himself, which is self-cultivation and mind-training; expounding it for beings is transforming others and giving joy. Therefore, it is said 'to expound it for beings is true compassion'. Thus, the Lotus Sutra states that although one has not yet attained the unconditioned state, one has already entered the Tathagata's room, put on the Tathagata's robe, and sat on the Tathagata's seat. Now, a Bodhisattva with illness has not yet attained the Dharma-nature body, which is entering the room and practicing the Tathagata's compassion. Furthermore, the Mahaparinirvana Sutra states that initially, relying on a Bodhisattva who possesses afflictions, one can know the secret treasury of the Tathagata. The words of such a person can also be believed and accepted. This is the stage of resemblance, yet it is already capable of this. How much more so when one partially realizes true compassion and expounds it for beings, is it not truly great compassion?

The nine sentences from 'practicing the compassion of quiescence' to 'like empty space' are the second part, about true cessation.

德明慈。一一句皆先云若觀眾生入空。得至中道。次依句消釋。行寂滅慈無所生故者。若見眾生中道即見諸法本自寂滅。以本無二邊紛動之相中道寂滅。此即真慈。即真生不生之理。若見此理二邊皆斷故言無所生也。問若二邊斷名無所生者。何得初住猶四十一品生。答一品生斷即一無所生。雖有四十一品生皆無定性。即是無生。故大論云雖未脫死地即為已得脫。行無熱慈者入大涅槃清涼之池。則無二邊煩惱熱也。行等之慈者二邊三世皆悉平等。即真法身無緣慈也。行無諍慈者二邊異故有諍。諍故起煩惱生死。無二邊諍起是真慈也。行不二慈者即是一道清凈之慈。名不二慈。不與界內外煩惱生死合。故言內外不合。行不壞慈者即是無緣真慈。不可破壞以二邊煩惱生死畢也。行堅固慈者則心如金剛。成真慈心不為界內外八風之所毀損。行清凈慈者得一實諦。即知諸法本來清凈無所染著。行無邊慈者即是無邊真慈。以善入法性不滯諸邊大慈普覆。亦是見空佛性故言如虛空也。

行阿羅漢至等一味故。此六句三約聖德辨真慈也。行阿羅漢慈者。阿羅漢此翻殺賊。羅漢見空但殺界內煩惱。菩薩觀眾生入空。非唯見但空亦見不可得空。即一實諦殺界內外煩惱大賊。菩薩利物為先。自既殺賊亦殺眾生界內外賊。故言破結賊也。

【現代漢語翻譯】現代漢語譯本德明慈。一句一句都先說如果觀察眾生入空性，就能達到中道。然後依據每句話來解釋。『行寂滅慈無所生故』的意思是，如果見到眾生處於中道，就見到了諸法原本就是寂滅的。因為原本沒有二邊紛擾動盪的相，中道就是寂滅。這就是真慈，也就是真正的不生不滅的道理。如果見到這個道理，二邊都會斷除，所以說『無所生也』。問：如果二邊斷除就叫做『無所生』，為什麼初住菩薩還有四十一品生？答：斷除一品生，就是斷除一個『無所生』。雖然還有四十一品生，但都沒有固定不變的自性，也就是無生。所以《大智度論》說，雖然還沒有脫離死地，實際上已經得到了解脫。『行無熱慈』的意思是，進入大涅槃清涼的池子，就沒有二邊煩惱的熱惱了。『行等之慈』的意思是，二邊和過去、現在、未來三世都平等，這就是真正的法身無緣慈。『行無諍慈』的意思是，因為有二邊的差異，所以有爭論。因為有爭論，所以產生煩惱和生死。沒有二邊的爭論產生，才是真正的慈悲。『行不二慈』的意思是，就是一道清凈的慈悲，叫做不二慈。不與界內外的煩惱生死混合，所以說內外不合。『行不壞慈』的意思是，就是無緣的真慈，不可破壞，因為二邊的煩惱生死都已斷盡。『行堅固慈』的意思是，心像金剛一樣堅固，成就真正的慈悲心，不被界內外八風所摧毀。『行清凈慈』的意思是，得到一實諦，就知道諸法本來清凈，沒有染著。『行無邊慈』的意思是，就是無邊的真慈，因為善於進入法性，不滯留在各種邊見上，大慈普覆一切，也是因為見到空性和佛性，所以說像虛空一樣。

『行阿羅漢至等一味故』。這六句話是從三個方面，依據聖者的功德來辨別真慈。『行阿羅漢慈』的意思是，阿羅漢（Arhat），翻譯成殺賊。阿羅漢見到空性，但只殺界內的煩惱。菩薩觀察眾生入空性，不僅見到空性，也見到不可得空，也就是一實諦，能殺界內外一切煩惱大賊。菩薩以利益眾生為先，自己既已殺賊，也幫助眾生殺界內外之賊，所以說『破結賊也』。

【English Translation】 English version 『De Ming Ci』. Each sentence first states that if one observes sentient beings entering emptiness, they can attain the Middle Way. Then, each sentence is explained accordingly. 『Practicing the quiescence of loving-kindness, hence nothing is produced』 means that if one sees sentient beings in the Middle Way, one sees that all dharmas are originally quiescent. Because there is originally no appearance of the turmoil of the two extremes, the Middle Way is quiescence. This is true loving-kindness, which is the principle of true non-birth. If one sees this principle, both extremes will be cut off, hence it is said 『nothing is produced』. Question: If cutting off the two extremes is called 『nothing is produced』, why does the initial stage of dwelling still have forty-one aspects of production? Answer: Cutting off one aspect of production is cutting off one 『nothing is produced』. Although there are forty-one aspects of production, they all have no fixed nature, which is non-birth. Therefore, the Mahaprajnaparamita Shastra says that although one has not yet escaped the land of death, one is already considered to have attained liberation. 『Practicing the loving-kindness of no heat』 means entering the pool of great Nirvana (liberation), which is cool and clear, and there is no heat of the two extremes of afflictions. 『Practicing the loving-kindness of equality』 means that the two extremes and the three times (past, present, and future) are all equal, which is the true Dharmakaya (body of the Dharma) unconditioned loving-kindness. 『Practicing the loving-kindness of no strife』 means that because of the difference between the two extremes, there is strife. Because of strife, afflictions and birth and death arise. The absence of the arising of strife between the two extremes is true loving-kindness. 『Practicing the loving-kindness of non-duality』 means that it is the loving-kindness of one path of purity, called non-dual loving-kindness. It does not combine with the afflictions and birth and death within and without the realms, hence it is said that the inner and outer do not combine. 『Practicing the loving-kindness of non-destruction』 means that it is unconditioned true loving-kindness, which cannot be destroyed because the afflictions and birth and death of the two extremes are completely exhausted. 『Practicing steadfast loving-kindness』 means that the mind is as firm as diamond, accomplishing true loving-kindness that is not destroyed by the eight winds within and without the realms. 『Practicing pure loving-kindness』 means attaining the one true reality, which is knowing that all dharmas are originally pure and without any defilement. 『Practicing boundless loving-kindness』 means that it is boundless true loving-kindness, because one is skilled in entering the nature of Dharma and does not cling to various extremes, and great loving-kindness universally covers everything. It is also because one sees emptiness and the Buddha-nature, hence it is said to be like empty space.

『Practicing the loving-kindness of Arhats (one who has attained Nirvana) to the equality of one taste』. These six sentences are from three aspects, based on the merits of the sages, to distinguish true loving-kindness. 『Practicing the loving-kindness of Arhats』 means that Arhat is translated as slayer of thieves. Arhats see emptiness but only kill the afflictions within the realm. Bodhisattvas (enlightened beings) observe sentient beings entering emptiness, not only seeing emptiness but also seeing the emptiness that cannot be obtained, which is the one true reality, capable of killing all the great thieves of afflictions within and without the realms. Bodhisattvas prioritize benefiting sentient beings, and since they have already slain the thieves themselves, they also help sentient beings slay the thieves within and without the realms, hence it is said 『destroying the bonds and thieves』.

此下五句破皆須先云若觀眾生入空得見正道。次隨句釋之。行菩薩慈者得道種智。即能利物名為菩薩自利利他。即是真慈也。前行羅漢慈明得正道治眾生病。今說菩薩慈明得中道長養善根令未安者安。故云安眾生故。行如來慈者即一實諦。是則乘如實道之慈名如來慈。得如相者無邊之異相也。行佛之慈者即中道第一義智。名為佛寶。此即行佛之慈。自覺覺他名覺眾生。行自然慈者心心寂滅自然流入。即是自然被一切也。無因得者正道非因緣生。是以大經云第一義諦非因緣生。行菩提慈者即是無上菩提。得一味者如法華明一相一味。此四種並約佛法者。大品明有四種法。謂佛法如來法自然人法一切智人法也。

行無比慈至為若此此十四句四約眾行明慈。行無比慈者。若觀眾生入空見一實諦。即是絕待之慈無二邊可比。若不著一實諦即諸愛恚皆悉斷也。下去一一句皆如初句。若觀眾生入空見一實諦。次隨句而釋。行大悲慈者能拔二邊之苦故名大悲慈。能導二邊眾生入一實諦得大乘樂。行無厭慈即知二邊畢竟不可得。無有難心苦心。故無厭也。以觀二邊不可得即是畢竟空無我也。行法施慈。有師云。從此去對十地行慈。今不用此解入空見中。即具一切善法。不慳不捨名法施慈。以常舍行故外化。則于眾生無遺惜也。行

【現代漢語翻譯】現代漢語譯本：接下來的五句破斥都需要先說『如果觀察眾生入空性，就能得見正道』，然後逐句解釋。行菩薩慈的人能得到道種智（能利益一切眾生的智慧），即能利益眾生，這稱為菩薩的自利利他，也就是真正的慈悲。前面說行阿羅漢慈能明白正道，治療眾生的疾病，現在說菩薩慈能明白中道，長養善根，使未得安樂者得安樂，所以說『安眾生』。行如來慈的人，所行即是一實諦（真實不虛的道理），這就是乘如實道之慈，名為如來慈。得到如實相的人，能明白無邊的差異之相。行佛之慈的人，所行即是中道第一義智（最高的智慧），這被稱為佛寶。這就是行佛之慈，自覺覺他，名為覺悟眾生。行自然慈的人，心心寂滅，自然流出慈悲，這就是自然地利益一切眾生。無因得者，指的是正道不是因緣所生，所以《大般涅槃經》說第一義諦非因緣生。行菩提慈的人，所行即是無上菩提（最高的覺悟）。得到一味者，如《法華經》所說，明白一相一味（唯一的真理）。這四種慈悲都是從佛法的角度來說的，《大品般若經》說明有四種法，即佛法、如來法、自然人法、一切智人法。

『行無比慈』到『為若此』這十四句，是從四種眾行的角度來說明慈悲。行無比慈的人，如果觀察眾生入空性，就能見到一實諦，這就是絕待之慈（沒有對待的慈悲），沒有二邊可以比較。如果不執著於一實諦，那麼諸多的愛和嗔恨都會斷除。下面一句一句都和第一句一樣，都是『如果觀察眾生入空性，就能見到一實諦』，然後逐句解釋。行大悲慈的人，能拔除二邊的痛苦，所以名為大悲慈。能引導二邊眾生進入一實諦，得到大乘的快樂。行無厭慈的人，即知道二邊畢竟不可得，沒有難心苦心，所以沒有厭倦。因為觀察二邊不可得，就是畢竟空無我。行法施慈，有法師說，從這裡開始對應十地菩薩所行的慈悲。現在不用這種解釋，入空性見中，就具足一切善法，不慳吝不捨棄，名為法施慈。因為常常行舍施，所以在外教化時，對於眾生沒有遺漏和吝惜。

【English Translation】 English version: The following five sentences of refutation must first state, 'If one observes sentient beings entering emptiness, one can see the right path,' and then explain each sentence accordingly. One who practices Bodhisattva compassion attains the wisdom of the seed of enlightenment (the wisdom to benefit all sentient beings), which is the ability to benefit sentient beings. This is called the Bodhisattva's self-benefit and benefiting others, which is true compassion. Previously, it was said that practicing Arhat compassion could understand the right path and cure the diseases of sentient beings. Now it is said that Bodhisattva compassion can understand the Middle Way, nurture good roots, and bring peace to those who have not yet attained it, hence the saying 'bring peace to sentient beings.' One who practices Tathagata compassion practices the One Reality (truthful and unwavering principle), which is riding the compassion of the Thus Come Path, called Tathagata compassion. One who attains the Suchness Aspect understands the boundless differences of phenomena. One who practices Buddha compassion practices the supreme wisdom of the Middle Way, which is called the Buddha Jewel. This is practicing Buddha compassion, self-awakening and awakening others, called awakening sentient beings. One who practices Natural compassion has a mind that is still and naturally flows out, which is naturally benefiting all sentient beings. 'Attaining without cause' refers to the right path not being born from conditions, so the Mahaparinirvana Sutra says that the ultimate truth is not born from conditions. One who practices Bodhi compassion practices unsurpassed Bodhi (supreme enlightenment). One who attains the One Flavor, as the Lotus Sutra explains, understands the One Aspect and One Flavor (the sole truth). These four types of compassion are all from the perspective of the Buddha Dharma. The Perfection of Wisdom Sutra explains that there are four types of Dharma: Buddha Dharma, Tathagata Dharma, Natural Person Dharma, and Omniscient Person Dharma.

The fourteen sentences from 'Practicing incomparable compassion' to 'acting in this way' explain compassion from the perspective of four types of practices. One who practices incomparable compassion, if one observes sentient beings entering emptiness, one can see the One Reality, which is absolute compassion (compassion without duality), with no two sides to compare. If one does not cling to the One Reality, then all love and hatred will be cut off. Each sentence below is like the first sentence, 'If one observes sentient beings entering emptiness, one can see the One Reality,' and then explain each sentence accordingly. One who practices great compassion can remove the suffering of the two extremes, so it is called great compassion. It can guide sentient beings on the two extremes to enter the One Reality and attain the joy of the Great Vehicle. One who practices tireless compassion knows that the two extremes are ultimately unattainable, without difficult or painful thoughts, so there is no weariness. Because observing the two extremes as unattainable is ultimately emptiness and no-self. One who practices Dharma giving, some teachers say, from here on corresponds to the compassion practiced by the Bodhisattvas of the Ten Grounds. We do not use this explanation now. Entering the vision of emptiness, one possesses all good dharmas, without stinginess or abandonment, called Dharma giving compassion. Because one constantly practices giving, when externally transforming, there is no omission or stinginess towards sentient beings.

持戒慈即非持非犯名持戒慈。能化二邊毀禁也。行忍辱慈即不恚不忍名忍辱慈。不惱二邊眾生即是護彼我也。行精進慈即不進不怠名精進慈。能荷負眾生也。行禪定慈即不受二邊真俗禪定味也。行智慧慈即不智不愚名智慧慈。而能逗機赴緣不失無不知時。行方便慈即善於知見得無掛礙名方便慈。故能不起滅定現諸威儀。起十界三輪不思議化。行無隱慈即是法身顯現是真無隱慈。無作直心。不為界內外煩惱所染。故得清凈。行深心慈即是深入緣起之慈。不染二邊方便行也。行無誑慈即無二邊煩惱所誑名無誑慈。不行二邊虛假法也。行安樂慈即住一切法真安樂慈能令眾生得佛涅槃。菩薩之慈為若此也者。菩薩觀眾生入空得見中道。成如此慈。何得問言云何行慈。

文殊至共之次問行悲。一問二答。初問者已聞行慈觀眾生入空見於中道。悲復云何。故次問也。二凈名答者。若慈是與樂。悲是拔苦。祇以此無緣之慈所修功德。亦皆無緣與眾生共令得中道第一義樂。名之為慈。慈即悲也。又拔其二邊之執離於二種生死之苦。名之為悲。

何謂至無悔三問喜心。先問次答。問意如前。二凈名答者。慶此眾生離二邊苦得中道樂。名之為喜。若有餘無餘喜慶后則有悔。法華云心懷悔恨自念老朽多有財物。今既與究竟之樂慶

【現代漢語翻譯】現代漢語譯本：持戒慈，即非持戒也非毀犯戒律，這被稱為持戒慈（Sila-maitri）。它能夠化解持戒與毀戒這兩種極端。行忍辱慈，即不嗔恚也不忍辱，這被稱為忍辱慈（Ksanti-maitri）。不惱害兩個極端的眾生，就是保護他們和我自己。行精進慈，即不精進也不懈怠，這被稱為精進慈（Virya-maitri）。它能夠承擔眾生的負擔。行禪定慈，即不執著于真諦和俗諦這兩種極端的禪定之味，這被稱為禪定慈（Dhyana-maitri）。行智慧慈，即不愚昧也不自作聰明，這被稱為智慧慈（Prajna-maitri）。它能夠隨機應變，不失去了解一切時機的能力。行方便慈，即善於瞭解和見解，獲得無掛礙，這被稱為方便慈（Upaya-maitri）。因此，它能夠在不入滅盡定的情況下顯現各種威儀，發起十法界的三輪不可思議的教化。行無隱慈，即是法身的顯現，是真正的無隱慈（Anavarana-maitri）。它以無造作的直心，不被界內外的煩惱所污染，因此能夠獲得清凈。行深心慈，即是深入緣起的慈悲，不染著于兩種極端的方便之行。行無誑慈，即沒有兩種極端的煩惱所迷惑，這被稱為無誑慈（Amogha-maitri）。它不行於兩種極端的虛假之法。行安樂慈，即安住於一切法的真安樂之中，這種慈悲能夠使眾生獲得佛的涅槃。菩薩的慈悲如果像這樣，菩薩觀察眾生進入空性，從而得見中道，成就這樣的慈悲。怎麼能問『如何行慈』呢？文殊菩薩進一步問到關於行悲（Karuna）的問題。一問二答。首先提問者已經聽聞了行慈，觀察眾生進入空性，從而得見中道。那麼悲又是什麼呢？所以接著問這個問題。維摩詰的回答是：如果慈是給予快樂，悲是拔除痛苦，那麼就用這無緣大慈所修的功德，也同樣無條件地與眾生共同獲得中道第一義樂，這叫做慈，慈即是悲。又拔除他們對兩種極端的執著，脫離兩種生死的痛苦，這叫做悲。什麼是無悔？這是第三次問關於喜心（Mudita）的問題。先問后答。提問的用意和前面一樣。維摩詰的回答是：慶賀這些眾生脫離兩種極端的痛苦，獲得中道之樂，這叫做喜。如果喜慶之後還有後悔，就像《法華經》里說的，『心懷悔恨，自念老朽，多有財物』。現在既然給予了究竟的快樂，就慶賀。

【English Translation】 English version: 'Holding precepts with loving-kindness' (Sila-maitri) means neither holding nor violating precepts. It is called 'Holding precepts with loving-kindness' (Sila-maitri) because it can transform the two extremes of upholding and breaking precepts. 'Practicing patience with loving-kindness' (Ksanti-maitri) means neither anger nor forbearance. It is called 'Patience with loving-kindness' (Ksanti-maitri) because not harming beings on either extreme is protecting both them and oneself. 'Practicing diligence with loving-kindness' (Virya-maitri) means neither being diligent nor being lazy. It is called 'Diligence with loving-kindness' (Virya-maitri) because it can bear the burden of sentient beings. 'Practicing meditation with loving-kindness' (Dhyana-maitri) means not being attached to the flavors of true or conventional meditation. It is called 'Meditation with loving-kindness' (Dhyana-maitri). 'Practicing wisdom with loving-kindness' (Prajna-maitri) means neither being ignorant nor being overly clever. It is called 'Wisdom with loving-kindness' (Prajna-maitri) because it can adapt to circumstances and never miss the opportunity to know everything. 'Practicing skillful means with loving-kindness' (Upaya-maitri) means being skilled in knowledge and views, attaining unobstructedness. It is called 'Skillful means with loving-kindness' (Upaya-maitri) because it can manifest various dignified behaviors without entering cessation meditation, initiating inconceivable transformations in the ten realms and the three wheels. 'Practicing unhidden loving-kindness' (Anavarana-maitri) is the manifestation of the Dharmakaya (法身), which is true unhidden loving-kindness. With uncreated directness, it is not tainted by afflictions within or without the realms, thus attaining purity. 'Practicing profound mind with loving-kindness' is loving-kindness that deeply penetrates dependent origination, not being tainted by expedient practices on either extreme. 'Practicing non-deceptive loving-kindness' (Amogha-maitri) means not being deceived by afflictions on either extreme. It is called 'Non-deceptive loving-kindness' (Amogha-maitri) because it does not engage in false dharmas on either extreme. 'Practicing peaceful and joyful loving-kindness' means abiding in the true peace and joy of all dharmas. This loving-kindness can enable sentient beings to attain the Nirvana of the Buddha. If the Bodhisattva's loving-kindness is like this, the Bodhisattva observes sentient beings entering emptiness, thereby seeing the Middle Way, and accomplishing such loving-kindness. How can one ask, 'How to practice loving-kindness?' Manjushri (文殊) further asked about the practice of compassion (Karuna). One question and two answers. The questioner had already heard about the practice of loving-kindness, observing sentient beings entering emptiness, thereby seeing the Middle Way. So what is compassion? Hence, this question follows. Vimalakirti's (維摩詰) answer is: If loving-kindness is giving joy, and compassion is removing suffering, then the merits cultivated by this unconditional loving-kindness are also unconditionally shared with sentient beings to jointly attain the supreme joy of the Middle Way, which is called loving-kindness, and loving-kindness is compassion. Furthermore, removing their attachment to the two extremes and freeing them from the suffering of the two kinds of birth and death is called compassion. What is unrepentance? This is the third question about the mind of joy (Mudita). First the question, then the answer. The intention of the question is the same as before. Vimalakirti's (維摩詰) answer is: Rejoicing that these sentient beings are free from the suffering of the two extremes and attain the joy of the Middle Way is called joy. If there is regret after rejoicing, it is like what the Lotus Sutra (法華經) says, 'Harboring regret, thinking of old age, having much wealth.' Now that ultimate joy has been given, rejoice.

喜無悔。

何謂至希望四問舍心。先問次答。問意類前。二凈名答者。若觀眾生入空見一實諦。性如虛空。有佛無佛性相常住一切皆有安樂之性。雖復與樂拔苦實無樂可與無苦可拔。何所喜慶。大經云常行舍也。舍此三心無所希望故名舍也。

文殊下三研核。窮眾生源有十二番問答。文為二。初六番約四弘成四無量心。次六番正明窮眾生源。即成前觀眾生入空至中道。初六番者若但起四無量心無弘誓者。如畫無膠色必脫落。文為四。初兩番成慈。次一番成悲。次一番成喜次二番成舍。初為二。初問答正明修慈依如來功德。次問答重決依如來功德。初文先問次答。初文殊問意正為成上慈無量心。問生死有畏。若新學菩薩觀眾生空即觀中道。若未發真修慈無量心。不捨眾生。既處生死生死之苦難忍。方復經劫或為惡緣阻壞。因致退沒。有此之慮故言有畏當何所依也。二凈名答言。當依如來功德之力者。或如六念初明唸佛功德能除恐怖。今下文自云。欲依如來功德當住度脫一切眾生。慈悲喜捨是度生之法。祇指無緣之慈具一切法。如大經云。慈能具足十力無畏等一切功德。是如來慈即是如來功德。此無緣慈尚不見二邊生死。豈于生死而有畏也。上文但明觀眾生空入正道。即是修慈未明有畏。今言有畏者。當知是

【現代漢語翻譯】現代漢語譯本喜無悔。

何謂至希望四問舍心。先問次答。問意類前。二凈名答者。若觀眾生入空見一實諦（真實不虛的道理），性如虛空。有佛無佛性相常住一切皆有安樂之性。雖復與樂拔苦實無樂可與無苦可拔。何所喜慶。大經云常行舍也。舍此三心無所希望故名舍也。

文殊下三研核。窮眾生源有十二番問答。文為二。初六番約四弘成四無量心。次六番正明窮眾生源。即成前觀眾生入空至中道。初六番者若但起四無量心無弘誓者。如畫無膠色必脫落。文為四。初兩番成慈。次一番成悲。次一番成喜次二番成舍。初為二。初問答正明修慈依如來功德。次問答重決依如來功德。初文先問次答。初文殊問意正為成上慈無量心。問生死有畏。若新學菩薩觀眾生空即觀中道。若未發真修慈無量心。不捨眾生。既處生死生死之苦難忍。方復經劫或為惡緣阻壞。因致退沒。有此之慮故言有畏當何所依也。二凈名答言。當依如來功德之力者。或如六念初明唸佛功德能除恐怖。今下文自云。欲依如來功德當住度脫一切眾生。慈悲喜捨是度生之法。祇指無緣之慈具一切法。如大經云。慈能具足十力無畏等一切功德。是如來慈即是如來功德。此無緣慈尚不見二邊生死。豈于生死而有畏也。上文但明觀眾生空入正道。即是修慈未明有畏。今言有畏者。當知是

【English Translation】 English version Joy without regret.

What is meant by the four questions of relinquishing the mind with utmost hope? The questions are asked first, then answered. The meaning of the questions is similar to the previous ones. The second answer from Vimalakirti (name of a famous Buddhist figure) is: If one observes sentient beings entering emptiness and sees the one true reality (the ultimate truth), whose nature is like empty space, whether there is a Buddha or not, the nature of phenomena is constant, and all have the nature of peace and happiness. Although giving joy and removing suffering, in reality, there is no joy to give and no suffering to remove. What is there to rejoice about? The Great Sutra says to constantly practice giving. Relinquishing these three minds without any hope is called relinquishing.

Manjushri (Bodhisattva of wisdom) examines and investigates the source of sentient beings in twelve rounds of questions and answers. The text is divided into two parts. The first six rounds are based on the four great vows to form the four immeasurable minds. The next six rounds directly explain the source of sentient beings, which completes the previous observation of sentient beings entering emptiness to the Middle Way. The first six rounds: if one only generates the four immeasurable minds without the great vows, it is like a painting without glue, and the colors will surely fall off. The text is divided into four parts. The first two rounds establish loving-kindness. The next round establishes compassion. The next round establishes joy. The next two rounds establish equanimity. The first part is divided into two. The first question and answer directly explain cultivating loving-kindness based on the merits of the Tathagata (another name for the Buddha). The next question and answer re-emphasizes relying on the merits of the Tathagata. The first text asks first, then answers. The intention of Manjushri's first question is precisely to establish the immeasurable mind of loving-kindness mentioned above. He asks about the fear of birth and death. If a newly learning Bodhisattva observes the emptiness of sentient beings, he immediately observes the Middle Way. If he has not truly developed the immeasurable mind of loving-kindness and does not abandon sentient beings, since he is in birth and death, the suffering of birth and death is unbearable. Furthermore, he may be obstructed and ruined by evil conditions over kalpas (an immense period of time), leading to regression. Because of this concern, he asks what to rely on when there is fear. Vimalakirti answers: One should rely on the power of the Tathagata's merits. It is like the six recollections, where the first one explains that recollecting the Buddha's merits can remove fear. The following text itself says: If one wants to rely on the Tathagata's merits, one should dwell in liberating all sentient beings. Loving-kindness, compassion, joy, and equanimity are the methods of liberating beings. It only refers to causeless loving-kindness possessing all dharmas (teachings). As the Great Sutra says, loving-kindness can fully possess all merits such as the ten powers and fearlessness. This is the Tathagata's loving-kindness, which is the Tathagata's merit. This causeless loving-kindness does not even see the two extremes of birth and death. How can there be fear in birth and death? The previous text only explained observing the emptiness of sentient beings and entering the right path, which is cultivating loving-kindness without clarifying fear. Now, saying there is fear, one should know that it is

有疾菩薩若未斷通別惑。未發真明見真中道。故言有畏。今為欲安立眾生難心苦心若脫有畏者。勸令依如來功德。即是用初弘誓修慈。若觀三諦空而用初弘誓修慈。當何所畏。如慈童女因緣。適發心代地獄苦火輪即落生忉利天。即其義也。

文殊至眾生第二問答重決依如來功德之力。初問意。若生死有畏勸依如來功德。何謂功德。次答者當住度脫一切眾生。即是如來功德力也。何者慈能與樂即是度生。是初弘誓誓度眾生。眾生無邊則功德無邊。此即是如來功德。故大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。

又問至煩惱第三問答成前悲無量心。初問當何所除為顯成悲也。次答者令除煩惱。即是悲能拔苦。此是令發第二弘誓。未解集諦令解集諦。成悲無量心。亦名煩惱無數誓願斷。斷其二邊緣集即成悲能拔苦也。

又問至正念第四問答。初問欲除煩惱當何所行為成喜無量心。故有此問也。次答者勸令當行正念。即四念處。四念處正破八倒。八倒滅即癡滅。癡滅則界內外煩惱皆滅。若令眾生行四念處即離煩惱得道諦樂。拔苦得樂故生慶喜。是為第三弘誓。未安道諦令安道諦。亦名法門無盡誓願知。

又問至不滅第五問答。及下一番皆為成舍無量心。初問答總出

【現代漢語翻譯】現代漢語譯本：有疾菩薩如果尚未斷除見思惑（通惑和別惑），未曾真正開悟，見到真正的中道，所以說是有畏懼的。現在爲了安立眾生，使其脫離難忍之心和痛苦之心，如果脫離了畏懼，就勸導他們依靠如來的功德。這就是用最初的弘誓來修習慈心。如果觀察三諦（空、假、中）的空諦，而用最初的弘誓來修習慈心，那還有什麼可畏懼的呢？就像慈童女的因緣，剛一發心代替地獄的苦難，火輪立刻就落下，轉生到忉利天（三十三天），就是這個道理。文殊菩薩對眾生的第二次問答，再次強調依靠如來的功德之力。最初的提問是：如果生死有畏懼，勸導依靠如來的功德，那麼什麼是功德呢？接下來的回答是：應當安住于度脫一切眾生。這就是如來的功德力。什麼是慈？慈能給予快樂，也就是度脫眾生。這是最初的弘誓，誓願度脫眾生。眾生無邊，那麼功德也無邊。這就是如來的功德。所以《大般涅槃經》說：發心和畢竟（最終的證悟）二者沒有差別。像這樣的兩種心，前一種發心更為難得，自己尚未得度，先要度人。因此，要恭敬禮拜最初的發心。又一次提問到煩惱，第三次問答成就了悲無量心。最初的提問是：應當去除什麼？這是爲了顯示成就悲心。接下來的回答是：使眾生去除煩惱。這就是悲能拔除痛苦。這是使眾生髮起第二弘誓。使尚未理解集諦（苦的根源）的眾生理解集諦，成就悲無量心。也叫做煩惱無數誓願斷。斷除二邊的執著，聚集起來就成就了悲能拔苦。又一次提問到正念，第四次問答。最初的提問是：想要去除煩惱，應當做什麼？這是爲了成就喜無量心，所以有這樣的提問。接下來的回答是：勸導眾生應當修習正念，也就是四念處（身念處、受念處、心念處、法念處）。四念處正是破除八倒（常樂我凈顛倒）。八倒滅除，就是癡滅除。癡滅除，那麼界內外的煩惱都滅除。如果使眾生修習四念處，就能脫離煩惱，得到道諦（解脫之道）的快樂。拔除痛苦，得到快樂，所以產生慶喜。這是第三弘誓。使尚未安住于道諦的眾生安住于道諦。也叫做法門無盡誓願知。又一次提問到不滅，第五次問答，以及接下來的一段，都是爲了成就舍無量心。最初的問答總括地提出。

【English Translation】 English version: If a Bodhisattva with illness has not yet severed the common and specific delusions (見思惑, jian si huo), and has not yet awakened to the true and seen the true Middle Way (真中道, zhen zhong dao), it is said that they have fear. Now, in order to establish sentient beings, relieving their difficult and painful minds, if they are free from fear, they are encouraged to rely on the merits of the Tathagata (如來, Rulai). This is using the initial great vow to cultivate loving-kindness (慈, ci). If one observes the emptiness (空, kong) of the Three Truths (三諦, san di) and uses the initial great vow to cultivate loving-kindness, what is there to fear? It is like the karmic connection of the Maiden of Loving-kindness (慈童女, Ci Tong Nu); as soon as she resolved to take the suffering of hell, the wheel of fire immediately fell and she was born in the Trayastrimsa Heaven (忉利天, Daoli Tian, Heaven of the Thirty-three). This is the meaning. Manjusri's (文殊, Wenshu) second question and answer to sentient beings reiterates relying on the power of the Tathagata's merits. The initial question is: if there is fear of birth and death, and one is encouraged to rely on the Tathagata's merits, what are these merits? The subsequent answer is: one should abide in liberating all sentient beings. This is the power of the Tathagata's merits. What is loving-kindness? Loving-kindness can give joy, which is liberating beings. This is the initial great vow, vowing to liberate sentient beings. Sentient beings are boundless, so merits are boundless. This is the Tathagata's merit. Therefore, the Mahaparinirvana Sutra says: the initial aspiration and the ultimate attainment are not different. Of these two minds, the initial aspiration is more difficult, as one seeks to liberate others before liberating oneself. Therefore, one should respectfully bow to the initial aspiration. The next question about afflictions, the third question and answer, completes the immeasurable heart of compassion (悲無量心, bei wu liang xin). The initial question is: what should be removed? This is to reveal the completion of compassion. The subsequent answer is: to cause sentient beings to remove afflictions. This is compassion's ability to eradicate suffering. This is to cause sentient beings to make the second great vow. To cause those who have not understood the truth of suffering's origin (集諦, ji di) to understand the truth of suffering's origin, completing the immeasurable heart of compassion. It is also called the vow to sever countless afflictions (煩惱無數誓願斷, fan nao wu shu shi yuan duan). Severing the attachment to the two extremes, gathering them together completes compassion's ability to eradicate suffering. The next question about right mindfulness, the fourth question and answer. The initial question is: wanting to remove afflictions, what should one do? This is to complete the immeasurable heart of joy (喜無量心, xi wu liang xin), hence this question. The subsequent answer is: to encourage sentient beings to practice right mindfulness, which is the Four Foundations of Mindfulness (四念處, si nian chu, mindfulness of body, sensations, mind, and phenomena). The Four Foundations of Mindfulness directly break the Eight Inversions (八倒, ba dao, the inversions of permanence, joy, self, and purity). When the Eight Inversions are extinguished, ignorance is extinguished. When ignorance is extinguished, then afflictions within and without the realms are extinguished. If one causes sentient beings to practice the Four Foundations of Mindfulness, they can be free from afflictions and attain the joy of the truth of the path (道諦, dao di). Eradicating suffering and attaining joy, therefore, gives rise to rejoicing. This is the third great vow. To cause those who have not yet abided in the truth of the path to abide in the truth of the path. It is also called the vow to know the endless Dharma doors (法門無盡誓願知, fa men wu jin shi yuan zhi). The next question about non-extinction, the fifth question and answer, and the following passage, are all to complete the immeasurable heart of equanimity (舍無量心, she wu liang xin). The initial question and answer summarize.

正念。次分別正念相不同。初問云何行於正念者。此問云何修行正念生善斷惡。成第四弘誓持舍無量心令不退也。次答當行不生不滅。即是四念處中四種精進名四正勤。若正勤成就遮二不善法集二善法。若二不善滅即是滅諦。緣此滅諦發第四誓願。故云未得涅槃令得涅槃即滅諦也。此成舍無量心。舍愛憎三心。即一切煩惱滅。亦是無上佛道誓願成也。

又問至不滅第六問答。猶屬第四誓願成舍無量心。即分別正念。初問何法不生何法不滅。正請分別不生滅相。次答不善不生即是二正勤。遮二邊惡法不生。善法不滅即是二正勤。集二善法不滅。惡法不生是斷德成。善法不滅是智德成。二乘人斷惡法不生。灰身滅智即是善法滅。此是思議解脫。今大乘不思議解脫即是依如來功德。但不生不滅有二種。一世諦二真諦。此是世諦不生不滅。

又問下六番問答二正窮眾生源。即成上觀眾生入空至中道之源。眾生有此不生之惡不滅之善。為四正勤之所遮持者。以何為本。即是窮研五住之本。煩惱雖多不出五住。五住之惑無明為本。推求窮核不見初惑所依之處。達其本源故。初文殊問。善不善孰為本。次凈名答。以身為本者即是從末尋本。今現見。因有身故有惡有善。身即身見。依此身見具起六十二見等煩惱起諸善惡。

【現代漢語翻譯】現代漢語譯本正念。其次，分別正念的相狀有所不同。首先提問：『如何行於正念？』這個問題是關於如何修行正念，從而生起善法、斷除惡法，成就第四弘誓願，並持有舍無量心，使其不退轉。接下來的回答是『當行不生不滅』，這便是四念處中的四種精進，名為四正勤。如果正勤得以成就，就能遮止兩種不善法，集聚兩種善法。如果兩種不善法滅除，那就是滅諦。緣於此滅諦，發起第四誓願，所以說『未得涅槃令得涅槃』，指的就是滅諦。這成就了舍無量心，捨棄愛、憎、癡三心，也就是一切煩惱的滅除，也是無上佛道誓願的成就。

又從提問『何法不生』到『不滅』的第六個問答，仍然屬於第四誓願的成就，即舍無量心。這是在分別正念。首先提問：『什麼法不生？什麼法不滅？』這是在請教分別不生不滅的相狀。接下來的回答是『不善不生』，這就是二正勤，遮止兩種邊見的惡法不生起。『善法不滅』，這也是二正勤，集聚兩種善法不滅。惡法不生是斷德的成就，善法不滅是智德的成就。二乘人斷除惡法使其不生，灰身滅智，這就是善法的滅除。這是思議解脫。現在大乘的不思議解脫，就是依如來的功德。但是，不生不滅有兩種，一是世諦，二是真諦。這裡說的是世諦的不生不滅。

又從提問開始的六番問答，都在窮究眾生的根源，從而成就了上面所說的觀照眾生入空，直至中道的根源。眾生有這不生的惡和不滅的善，被四正勤所遮止和持有，那麼以什麼為根本呢？這就是在窮究五住地煩惱的根本。煩惱雖多，但不超出五住地。五住地的迷惑以無明為根本。推求窮究，不見最初迷惑所依之處，從而通達其本源。所以，文殊菩薩首先提問：『善與不善，哪個為根本？』維摩詰居士回答：『以身為根本』，這就是從末端尋找根本。現在顯而易見，因為有身，所以有惡有善。身即是身見。依此身見，具足生起六十二見等煩惱，生起各種善惡。

【English Translation】 English version Mindfulness. Next, the characteristics of differentiated mindfulness are different. First, the question is: 'How to practice mindfulness?' This question is about how to cultivate mindfulness, thereby generating good and cutting off evil, accomplishing the fourth great vow, and holding the immeasurable mind of relinquishment, so that it does not regress. The following answer is 'One should practice non-arising and non-ceasing,' which are the four kinds of diligence in the Four Foundations of Mindfulness, called the Four Right Exertions (Samyak-pradhāna). If the Right Exertions are accomplished, they can prevent two kinds of unwholesome dharmas and gather two kinds of wholesome dharmas. If the two kinds of unwholesome dharmas are extinguished, that is the Truth of Cessation (Nirodha Satya). Based on this Truth of Cessation, the fourth vow is made, so it is said 'To lead those who have not attained Nirvana to attain Nirvana,' which refers to the Truth of Cessation. This accomplishes the immeasurable mind of relinquishment, abandoning the three minds of love, hatred, and delusion, which is the extinction of all afflictions, and also the accomplishment of the supreme Buddha path vow.

Furthermore, from the question 'What dharma does not arise' to the sixth question and answer of 'does not cease,' it still belongs to the accomplishment of the fourth vow, which is the immeasurable mind of relinquishment. This is differentiating mindfulness. First, the question is: 'What dharma does not arise? What dharma does not cease?' This is asking to differentiate the characteristics of non-arising and non-ceasing. The following answer is 'Unwholesome does not arise,' which is the two Right Exertions, preventing the two extreme evil dharmas from arising. 'Wholesome dharmas do not cease,' which is also the two Right Exertions, gathering the two wholesome dharmas that do not cease. The non-arising of evil dharmas is the accomplishment of the virtue of cutting off, and the non-ceasing of wholesome dharmas is the accomplishment of the virtue of wisdom. The practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cut off evil dharmas so that they do not arise, and extinguish wisdom with the destruction of the body, which is the cessation of wholesome dharmas. This is liberation through conceptual thought. Now, the inconceivable liberation of the Mahayana is based on the merits of the Tathagata. However, there are two kinds of non-arising and non-ceasing: one is conventional truth (saṁvṛti-satya), and the other is ultimate truth (paramārtha-satya). Here, it refers to the non-arising and non-ceasing of conventional truth.

Moreover, the six questions and answers starting from the question are all exploring the origin of sentient beings, thereby accomplishing the above-mentioned contemplation of sentient beings entering emptiness, up to the origin of the Middle Way. Sentient beings have this non-arising evil and non-ceasing good, which are prevented and held by the Four Right Exertions, so what is the root of it? This is exploring the root of the Five Dwellings of Afflictions (pañca kleśa-nivāsas). Although there are many afflictions, they do not go beyond the Five Dwellings. The delusion of the Five Dwellings has ignorance (avidyā) as its root. Seeking and exploring, the place where the initial delusion relies is not seen, thereby understanding its origin. Therefore, Mañjuśrī Bodhisattva first asked: 'Good and unwholesome, which is the root?' Vimalakīrti replied: 'The body is the root,' which is seeking the root from the end. Now it is obvious that because there is a body, there is evil and good. The body is the view of self (satkāya-dṛṣṭi). Based on this view of self, the sixty-two views (dṛṣṭi) and other afflictions arise, and various good and evil arise.

善惡即生六道。三界皆附我見。是以三界眾生皆為我故起善惡行。乃至三乘初心亦皆為我修道。當知身見之我為一切本。即是見一處住地。雖善惡無量計我是一。故云一處。

又問至為本第二問答。初文殊問。身見為善不善本者。身見覆以何為本。若身見無本而有善惡亦應無本而有。凈名答身見以欲貪為本。若無慾貪則無有身。故知欲貪為身作本。故大經云煩惱與身前後不可。雖然要因煩惱方乃有身。是故欲貪即是身本。欲貪即是欲愛住地。所以然者若斷身見猶有欲惑。

又問至為本第三問答。初文殊問。若為欲貪為身本故斷身見已猶有欲在者。欲貪以誰為本。次凈名答。虛妄分別為本。所以然者虛妄之心種種推盡。或言離心出色或離色出心。實無色心但以虛妄。謂色異心。故起欲貪。斷欲貪盡猶有色心。虛妄分別即是色愛住地。

又問至為本第四問答。初文殊問。虛妄分別是欲貪本者。斷欲貪盡有色愛住地。虛妄分別復誰為本。次凈名答。顛倒想為本。顛倒想者實無有心。顛倒計有能生虛妄。分別色心異故有色愛。若斷色愛則不分別有色異心。但有顛倒之想計有此心。若但有心即是無色愛住地。

又問至為本第五問答。初文殊問。若虛妄分別以顛倒想有愛為本。斷虛妄分別色愛盡猶有顛倒

【現代漢語翻譯】現代漢語譯本善惡的念頭一生起，就進入了六道輪迴。三界眾生都執著于『我』的觀念。因此，三界眾生都因為『我』的緣故而產生善惡行為。甚至聲聞乘、緣覺乘、菩薩乘這三乘的修行者，最初發心時也是爲了『我』而修道。應當明白，執著于『身見』的『我』是一切的根本，也就是所謂的『見一處住地』（執著于『我』的處所）。雖然善惡行為有無量之多，但都是以執著『我』為一，所以稱為『一處』。

又問到以何為根本的第二個問答。首先是文殊菩薩提問：『如果說身見是善與不善的根本，那麼身見又以什麼為根本呢？如果身見沒有根本卻能產生善惡，那麼善惡也應該沒有根本而自然產生。』維摩詰的回答是：『身見以欲貪為根本。如果沒有欲貪，就不會有身體的存在。』所以說，欲貪是產生身體的根本。因此，《大般涅槃經》中說，煩惱和身體的產生，前後關係難以確定，但確實是因為有煩惱才會有身體。所以，欲貪就是身體的根本，欲貪就是欲愛住地（執著于慾望和愛戀的處所）。之所以這樣說，是因為即使斷除了身見，仍然會有慾望的迷惑存在。

又問到以何為根本的第三個問答。首先是文殊菩薩提問：『如果說欲貪是身體的根本，所以斷除了身見之後仍然有慾望存在，那麼欲貪又以什麼為根本呢？』維摩詰的回答是：『以虛妄分別（錯誤的區分）為根本。』之所以這樣說，是因為虛妄之心會產生種種推論，或者說離開心而有色，或者說離開色而有心。實際上並沒有離開色而獨立存在的心，也沒有離開心而獨立存在的色，只是因為虛妄的分別，認為色和心是不同的，所以才產生了欲貪。即使斷除了欲貪，仍然會有色和心的存在，虛妄分別就是色愛住地（執著於色相和愛戀的處所）。

又問到以何為根本的第四個問答。首先是文殊菩薩提問：『如果說虛妄分別是欲貪的根本，斷除了欲貪之後仍然有色愛住地，那麼虛妄分別又以什麼為根本呢？』維摩詰的回答是：『以顛倒想（錯誤的認知）為根本。』所謂的顛倒想，是指實際上沒有真實的心，卻顛倒地認為有能產生虛妄的心。因為分別色和心是不同的，所以才產生了色愛。如果斷除了色愛，就不會再分別色和心是不同的，只會有一種顛倒的念頭，認為有這個心的存在。如果只有心的存在，那就是無色愛住地（執著于沒有色相的愛戀的處所）。

又問到以何為根本的第五個問答。首先是文殊菩薩提問：『如果說虛妄分別以顛倒想和有愛為根本，斷除了虛妄分別，色愛也斷盡了，但仍然有顛倒想存在』

【English Translation】 English version Good and evil give rise to the six realms of existence. All three realms are attached to the 'I' concept. Therefore, all beings in the three realms perform good and evil deeds because of 'I'. Even the initial aspirations of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are for the sake of 'I' when cultivating the path. It should be understood that the 'I' of self-view (身見, shen jian) is the root of everything, which is the so-called 'abode of seeing one place' (見一處住地, jian yi chu zhu di) (the place of attachment to 'I'). Although good and evil deeds are immeasurable, they all take attachment to 'I' as one, hence the term 'one place'.

The second question and answer regarding what is the root. First, Mañjuśrī (文殊, Wen Shu) asks: 'If self-view is the root of good and non-good, then what is the root of self-view? If self-view has no root but can produce good and evil, then good and evil should also have no root and arise naturally.' Vimalakīrti (凈名, Jing Ming) answers: 'Self-view has desire and craving (欲貪, yu tan) as its root. If there were no desire and craving, there would be no existence of the body.' Therefore, it is said that desire and craving are the root of the body. Hence, the Mahāparinirvāṇa Sūtra says that the relationship between afflictions and the body is difficult to determine in terms of sequence, but it is indeed because of afflictions that there is a body. Therefore, desire and craving are the root of the body, and desire and craving are the abode of desire-love (欲愛住地, yu ai zhu di) (the place of attachment to desire and love). The reason for this is that even if self-view is severed, the delusion of desire still exists.

The third question and answer regarding what is the root. First, Mañjuśrī asks: 'If desire and craving are the root of the body, so that even after self-view is severed, desire still exists, then what is the root of desire and craving?' Vimalakīrti answers: 'It has false discrimination (虛妄分別, xu wang fen bie) as its root.' The reason for this is that the false mind produces various speculations, either saying that form (色, se) arises apart from mind (心, xin), or that mind arises apart from form. In reality, there is no mind that exists independently of form, nor form that exists independently of mind, but because of false discrimination, thinking that form and mind are different, desire and craving arise. Even if desire and craving are severed, form and mind still exist, and false discrimination is the abode of form-love (色愛住地, se ai zhu di) (the place of attachment to form and love).

The fourth question and answer regarding what is the root. First, Mañjuśrī asks: 'If false discrimination is the root of desire and craving, and even after desire and craving are severed, there is still an abode of form-love, then what is the root of false discrimination?' Vimalakīrti answers: 'It has inverted thought (顛倒想, dian dao xiang) as its root.' Inverted thought refers to the fact that there is actually no real mind, but it is mistakenly thought that there is a mind that can produce falsehood. Because form and mind are distinguished as different, form-love arises. If form-love is severed, there will no longer be a distinction between form and mind, but only an inverted thought that there is this mind. If there is only the existence of mind, then that is the abode of formless-love (無色愛住地, wu se ai zhu di) (the place of attachment to love without form).

The fifth question and answer regarding what is the root. First, Mañjuśrī asks: 'If false discrimination has inverted thought and love as its root, and false discrimination is severed, and form-love is also exhausted, but there is still inverted thought'

想有愛在者。復誰為顛倒想本。次凈名答。以無住為本。無住即是無始無明為顛倒有愛無色界之本。所以然者若斷顛倒想有愛無色界盡猶有無明住地。二乘通教菩薩所不能斷。攝大乘說阿梨耶識是一切世間生死之本。故彼論云是識無始時一切之所依。此無明更無所依故言無住無本。即是無始無明其力最大。佛菩提智之所能斷。

又問至立一切法第六問答。初文殊問。若顛倒想以無住為本者。斷顛倒想有愛無色界惑盡余有無始無明在。此無住無明覆以何為本。豈無本而有。次凈名答。無住則無本者。正言無明依法性。法性即無明無二無別。豈得性還依性。當知無明無本故十住見終不見其始。諸佛如來見終見始。若觀眾生入空至無住本。此則徹底窮源至中道理。既言無住無本即是眾生虛空佛性。上來三諦皆空。又云從無住本立一切法。即是世間出世間有為無為一切諸法皆從無住本立。何者若迷無住則三界六道紛然而有。則立世間一切諸法。若解無住即是無始無明。反本還源發真成聖。故有四種出世聖法。故因無住立一切法。今用此六番問答窮核本源徹至無住。成上觀眾生三諦。何者初問答明善不善。即是觀世諦眾生如幻。皆從身見而生未見真也。次三番問答斷三界眾生生死。即是觀眾生見真如第五大等。次兩番問答

【現代漢語翻譯】現代漢語譯本：問：什麼是有愛的顛倒想的根本？答：凈名（Vimalakirti）回答說，以無住為根本。無住就是無始無明（Avidya， ignorance）作為顛倒有愛無漏的根本。為什麼這麼說呢？如果斷除了顛倒想，有愛和無漏都盡了，仍然還有無明住地（Avidya-vasa-bhumi）。這是二乘（Sravaka and Pratyekabuddha）和通教菩薩（Bodhisattva of the Common Teaching）所不能斷除的。《攝大乘論》（Mahāyānasaṃgraha）說阿梨耶識（Ālaya-vijñāna， storehouse consciousness）是一切世間生死的根本。所以該論說，這個識從無始以來就是一切的所依。而這個無明（Avidya）更沒有所依，所以說無住無本，也就是無始無明，它的力量最大，只有佛菩提智（Buddha-bodhi-jñāna， Buddha's wisdom of enlightenment）才能斷除。

又問到建立一切法（Dharma， teachings）的第六個問答。首先，文殊（Manjusri）問：如果顛倒想以無住為根本，那麼斷除了顛倒想，有愛和無漏的迷惑都盡了，還剩下無始無明存在。這個無住無明又以什麼為根本呢？難道沒有根本而存在嗎？

其次，凈名（Vimalakirti）回答：無住就沒有根本。正確地說，無明（Avidya）依於法性（Dharmata， the nature of reality）。法性就是無明，沒有二，沒有差別。怎麼能說法性還依賴於法性呢？應當知道無明沒有根本，所以十住菩薩（Bodhisattvas of the Ten Abodes）始終不能見到它的開始，而諸佛如來（Tathagata， Thus Come One）見到它的始終。如果觀察眾生進入空性（Sunyata， emptiness）直到無住的根本，這就是徹底窮盡根源，達到中道（Madhyama， the Middle Way）的道理。既然說無住無本，那就是眾生的虛空佛性（Buddha-nature）。以上說的三諦（Three Truths）都是空。又說從無住的根本建立一切法，就是世間和出世間，有為和無為的一切諸法，都是從無住的根本建立的。為什麼呢？如果迷惑于無住，那麼三界六道（Three Realms and Six Paths）就紛繁地存在，就建立了世間的一切諸法。如果理解了無住，那就是無始無明，反本還源，發真成聖，所以有四種出世聖法（Four Transcendental Dharmas）。所以因為無住而建立一切法。現在用這六番問答來窮盡根源，徹底達到無住，成就上面所說的觀察眾生的三諦（Three Truths）。

什麼呢？最初的問答說明善和不善，就是觀察世諦（Conventional Truth）的眾生如幻，都是從身見（Satkayadristi， view of self）而生，還沒有見到真諦（Ultimate Truth）。其次的三番問答斷除三界眾生的生死，就是觀察眾生見到真如（Tathata， suchness）第五大等。再次的兩番問答

【English Translation】 English version: Question: What is the root of the deluded thoughts of attachment? Answer: Vimalakirti (凈名) replied, 'It takes non-abiding (無住) as its root.' Non-abiding is the beginningless ignorance (無始無明, Avidya) as the root of deluded attachment and non-outflow. Why is this so? If deluded thoughts are cut off, and attachment and non-outflow are exhausted, there still remains the ground of abiding in ignorance (無明住地, Avidya-vasa-bhumi). This cannot be cut off by the Two Vehicles (二乘, Sravaka and Pratyekabuddha) and the Bodhisattvas of the Common Teaching (通教菩薩). The Mahāyānasaṃgraha (攝大乘論) says that the Ālaya-vijñāna (阿梨耶識, storehouse consciousness) is the root of all worldly birth and death. Therefore, that treatise says, 'This consciousness is the basis of everything from beginningless time.' This ignorance (無明, Avidya) has no basis, so it is said to be non-abiding and without a root, which is beginningless ignorance, and its power is greatest. It can only be cut off by the Buddha's wisdom of enlightenment (佛菩提智, Buddha-bodhi-jñāna).

Furthermore, there is the sixth question and answer regarding the establishment of all dharmas (一切法, teachings). First, Manjusri (文殊) asked, 'If deluded thoughts take non-abiding as their root, then if deluded thoughts are cut off, and the delusions of attachment and non-outflow are exhausted, there still remains beginningless ignorance. What is the root of this non-abiding ignorance? Can it exist without a root?'

Secondly, Vimalakirti (凈名) replied, 'Non-abiding has no root.' Correctly speaking, ignorance (無明, Avidya) relies on the nature of reality (法性, Dharmata). The nature of reality is ignorance, without two, without difference. How can the nature rely on the nature? It should be known that ignorance has no root, so the Bodhisattvas of the Ten Abodes (十住菩薩) never see its beginning, while the Buddhas (如來, Tathagata) see its beginning and end. If one observes sentient beings entering emptiness (空性, Sunyata) until the root of non-abiding, then this is thoroughly exhausting the source and reaching the principle of the Middle Way (中道, Madhyama). Since it is said that non-abiding has no root, that is the Buddha-nature (佛性) of sentient beings. The above-mentioned Three Truths (三諦) are all empty. It is also said that all dharmas are established from the root of non-abiding, which means that all dharmas, both worldly and transcendental, conditioned and unconditioned, are established from the root of non-abiding. Why? If one is deluded about non-abiding, then the Three Realms and Six Paths (三界六道) exist in confusion, and all worldly dharmas are established. If one understands non-abiding, that is beginningless ignorance, returning to the origin and becoming a sage, so there are Four Transcendental Dharmas (四種出世聖法). Therefore, all dharmas are established because of non-abiding. Now, these six questions and answers are used to exhaust the source and thoroughly reach non-abiding, accomplishing the above-mentioned observation of the Three Truths (三諦) of sentient beings.

What is it? The initial question and answer explain good and non-good, which is observing sentient beings in the Conventional Truth (世諦) as illusory, all arising from the view of self (身見, Satkayadristi), not yet seeing the Ultimate Truth (真諦). The next three questions and answers cut off the birth and death of sentient beings in the Three Realms, which is observing sentient beings seeing suchness (真如, Tathata) and the Fifth Great, etc. The next two questions and answers

觀眾生無明覆于中道。名無住本。若見中道即如無色界色等也。中道無明是眾生源解惑之本。故言從無住本立一切法。問無住即是無始無明者。何故名無始。答身見等惑皆有所依而起。起則有始。此無所依起亦無始。故言無始無明。即是無住。此有二解。亦言無住亦言有住。亦言無本亦言有本。何故爾。若撿五住之本。前身見等皆約煩惱為本。故有始有住。今無明之外無復煩惱為無明本故言無本。無本故無始無住。故言無住則無本。問無明依法性即是法性為始。何得言無始。答若無明依法性是有始者。法性非煩惱不可指法性為煩惱本。故言無住則無本。若依法性立一切法者。無明不出法性。法性即為無明之本。此則以法性為本。今經撿核煩惱之本法性非煩惱故言無住無本。既無有本。不得自住依他而住。若說自住望法性為他。亦得說是依他住也。說自住即別教意。依他住即圓教意。問若別接通明五住義云何。答若言四住是界內見思。無明得是界外。由界外流入界內。今反出先斷身見次除欲貪等后斷無明。歸無住本。此是別接通意。問別義云何。答別教意者界內見思不名見一處。何以故。此之四住非根本惑。如枝葉依樹而不依地。故界內身見有種種不同不名一處。亦非住地。斷枝葉盡計有涅槃。此是迷法身而起。若見真

【現代漢語翻譯】現代漢語譯本眾生的無明遮蔽了中道（指不偏不倚的真理）。這被稱為『無住本』（沒有固定住所的根本）。如果能見到中道，就如同沒有色（物質）等一樣。中道無明是眾生的根源，是解開迷惑的根本。所以說『從無住本立一切法』（一切法都建立在無住本之上）。問：『無住』就是『無始無明』（沒有開始的迷惑）嗎？為什麼又叫『無始』呢？答：身見（認為身體是真實存在的錯誤觀念）等迷惑，都是有所依靠才產生的，產生就有開始。而這個無明沒有所依靠而產生，也沒有開始，所以叫『無始無明』，也就是『無住』。這有兩種解釋：可以說『無住』，也可以說『有住』；可以說『無本』（沒有根本），也可以說『有本』。為什麼這樣說呢？如果考察五住地煩惱（五種根本煩惱）的根本，之前的身見等都是以煩惱為根本，所以有開始，有住所。現在無明之外沒有其他的煩惱作為無明的根本，所以說『無本』。因為沒有根本，所以沒有開始，沒有住所。所以說『無住』就是『無本』。問：無明如果依法性（真如本性）而生，那麼法性就是它的開始，怎麼能說是『無始』呢？答：如果無明依法性而生，是有開始的，那麼法性不是煩惱，不能說法性是煩惱的根本。所以說『無住』就是『無本』。如果依法性建立一切法，那麼無明沒有超出法性，法性就是無明的根本。這就是以法性為根本。現在經文考察煩惱的根本，法性不是煩惱，所以說『無住無本』。既然沒有根本，就不能自己安住，也不能依靠其他而安住。如果說自己安住，相對於法性來說是『他』（其他），也可以說是依靠其他而安住。說自己安住是別教（區別于圓教的教義）的觀點，說依靠其他而安住是圓教（圓融無礙的教義）的觀點。問：如果別教接通教（從小乘轉向大乘的教義），說明五住地煩惱的意義，應該怎麼說？答：如果說四住地煩惱是界內（三界之內）的見思惑（見解和思想上的迷惑），無明就是界外（三界之外）的。由界外流入界內。現在反過來，先斷除身見，再去除欲貪等，最後斷除無明，迴歸無住本。這是別教接通教的觀點。問：別教的意義是什麼？答：別教的意義是，界內的見思惑不稱為『見一處』（在同一個地方產生的見解）。為什麼呢？因為這四住地煩惱不是根本的迷惑，如同枝葉依靠樹木而不依靠土地。所以界內的身見有種種不同，不稱為一個地方，也不是住地。斷除枝葉就認為是涅槃（解脫）。這是因為迷惑了法身（佛的真身）而產生的。如果見到真如本性

【English Translation】 English version The ignorance of sentient beings covers the Middle Way (referring to the truth of impartiality). This is called 'Avidyā-sthiti-mūla' (the root of non-abiding). If one sees the Middle Way, it is as if there is no rūpa (matter) etc. Avidyā in the Middle Way is the source of sentient beings and the root of resolving delusion. Therefore, it is said, 'From Avidyā-sthiti-mūla, all dharmas are established' (all dharmas are established on the root of non-abiding). Question: Is 'Avidyā-sthiti' (non-abiding) the same as 'Anādi-avidyā' (beginningless ignorance)? Why is it called 'Anādi' (beginningless)? Answer: The delusions such as satkāya-dṛṣṭi (the wrong view of considering the body as real) arise based on something. If there is arising, there is a beginning. But this ignorance arises without relying on anything, and there is no beginning. Therefore, it is called 'Anādi-avidyā', which is the same as 'Avidyā-sthiti'. There are two explanations for this: it can be said to be 'Avidyā-sthiti' (non-abiding), or it can be said to be 'Sthiti' (abiding); it can be said to be 'Nir-mūla' (rootless), or it can be said to be 'Sa-mūla' (rooted). Why is this so? If we examine the root of the Five Aggregates of Clinging (five fundamental afflictions), the previous satkāya-dṛṣṭi etc. are all based on afflictions, so there is a beginning and a dwelling place. Now, there are no other afflictions outside of ignorance to serve as the root of ignorance, so it is said to be 'Nir-mūla' (rootless). Because there is no root, there is no beginning and no dwelling place. Therefore, it is said that 'Avidyā-sthiti' (non-abiding) is 'Nir-mūla' (rootless). Question: If ignorance arises based on dharmatā (the nature of reality), then dharmatā is its beginning. How can it be said to be 'Anādi' (beginningless)? Answer: If ignorance arises based on dharmatā and has a beginning, then dharmatā is not an affliction, and dharmatā cannot be said to be the root of affliction. Therefore, it is said that 'Avidyā-sthiti' (non-abiding) is 'Nir-mūla' (rootless). If all dharmas are established based on dharmatā, then ignorance does not go beyond dharmatā, and dharmatā is the root of ignorance. This is taking dharmatā as the root. Now, the sutra examines the root of affliction, and dharmatā is not an affliction, so it is said to be 'Avidyā-sthiti' (non-abiding) and 'Nir-mūla' (rootless). Since there is no root, it cannot abide on its own, nor can it abide relying on others. If it is said to abide on its own, in relation to dharmatā as 'other', it can also be said to abide relying on others. Saying it abides on its own is the view of the Separate Teaching (distinct from the Perfect Teaching), and saying it abides relying on others is the view of the Perfect Teaching (teaching of perfect interpenetration). Question: If the Separate Teaching connects to the Shared Teaching (doctrine transitioning from Hinayana to Mahayana), how should the meaning of the Five Aggregates of Clinging be explained? Answer: If it is said that the Four Aggregates of Clinging are the afflictions of views and thoughts within the realm (within the Three Realms), then ignorance is outside the realm (outside the Three Realms). It flows from outside the realm into the realm. Now, conversely, first satkāya-dṛṣṭi is cut off, then desire and greed are removed, and finally ignorance is cut off, returning to Avidyā-sthiti-mūla (the root of non-abiding). This is the view of the Separate Teaching connecting to the Shared Teaching. Question: What is the meaning of the Separate Teaching? Answer: The meaning of the Separate Teaching is that the afflictions of views and thoughts within the realm are not called 'seeing in one place' (views arising in the same place). Why is that? Because these Four Aggregates of Clinging are not fundamental delusions, like branches and leaves relying on trees and not relying on the ground. Therefore, satkāya-dṛṣṭi within the realm has various differences and is not called one place, nor is it a dwelling place. Cutting off the branches and leaves is considered nirvāṇa (liberation). This arises because of delusion about the dharmakāya (the true body of the Buddha). If one sees the true nature

諦涅槃是一法。名見一處。此見因無明起故名住地。亦名身見。此從法身而起見也。若於變易依正五塵生於欲貪。即欲愛住地。變易色心是虛妄分別。即色愛住地。亡色觀心猶見有心即顛倒想。是有愛住地。此四依無住起。即無明住地。無明之外更無可依故言無住無本。問無住有住有開合不。答若合無明祇。是法性。法性無住無明無住。故言無住。若開法性出無明。無明依法性亦得言有住。有住者住法性。住法性非煩惱。即是無住。而約無明明修無量四聖諦論斷伏者。此是別教。就界外明五住義也。問圓教云何分別五住。答圓五住者。祇界內身見等四住有為緣集。是迷無住而起斷見入涅槃。所生四住亦迷無住起無為緣集。今圓觀界內外四住皆至無住之本。故窮三諦眾生之源。成上觀眾生如幻化第五大無色界色。皆不可得入三諦也。如煙塵雲霧起雖重輕不離虛空。重如界內輕如界外。譬依法性有界內外世間諸法。如火星月日光照除雲霧暗滅虛空像現。譬依法性有界內外出世間諸法。故言從無住本立一切法。問此虛空譬豈有但空不可得空之殊。答空尚不一何得有二。若約緣盡相顯非不有殊。如大乘經論有破虛空之義。即可以譬但空顯不可得空。複次白象滿月等譬豈可備取也。問煙等重輕譬界內外兩種五住。義況云何。答此

【現代漢語翻譯】現代漢語譯本真諦涅槃是一種法，名為『見一處』（執著於一處的見解）。這種見解因為無明而生起，所以稱為『住地』（煩惱的根源），也稱為『身見』（認為身體是真實存在的錯誤見解）。這種見解是從法身（佛的真身）而產生的。如果對於變易生死中的依報（生存環境）和正報（身心），以及五塵（色、聲、香、味、觸）產生貪慾，那就是『欲愛住地』（對慾望的執著）。變易生死的色法和心法都是虛妄分別，那就是『色愛住地』（對色界的執著）。捨棄對色法的觀察，只觀察心法，仍然認為心是真實存在的，那就是顛倒妄想，是『有愛住地』（對存在的執著）。這四種依于『無住』而生起的煩惱，就是『無明住地』（根本的迷惑）。因為在無明之外，再也沒有可以依靠的東西，所以說『無住』是無所依、無根本的。問：『無住』（沒有固定住所）和『有住』（有固定住所）有開合之分嗎？答：如果合起來說，無明就是法性（事物的本性）。法性是無住的，無明也是無住的，所以說是『無住』。如果分開來說，法性顯現出無明，無明依於法性，也可以說是『有住』。所謂的『有住』，是住於法性，住於法性不是煩惱，也就是『無住』。而依據無明來修行，用無量四聖諦（苦、集、滅、道）的理論來斷除和降伏煩惱，這是別教（區別于圓教的教法），是就界外（超出三界）來說明五住地的含義。問：圓教（最圓滿的教法）如何分別五住地？答：圓教所說的五住地，是指界內（三界之內）的身見等四住地，因為有為法（因緣和合而成的法）的緣故而聚集，這是因為迷惑于『無住』而生起斷見（認為一切斷滅的錯誤見解），從而想要進入涅槃。所產生的四住地也是因為迷惑于『無住』而生起無為法（不依賴因緣的法）的緣故而聚集。現在用圓滿的智慧來觀察界內外的四住地，都回歸到『無住』的根本。所以窮盡三諦（空、假、中）眾生的根源，成就上觀眾生如幻化，第五大（地、水、火、風、空）和色法都不可得，從而進入三諦。就像煙塵、雲霧，雖然有輕重之分，但都離不開虛空。重如界內，輕如界外。譬如依法性，有界內外世間諸法。就像火星、月亮、日光照耀，除去雲霧，黑暗消滅，虛空的景象顯現。譬如依法性，有界內外出世間諸法。所以說從『無住』的根本建立一切法。問：用虛空來比喻，難道有『但空』（只有空性）和『不可得空』（空性也不可得）的區別嗎？答：空性尚且不是單一的，怎麼會有兩種區別呢？如果就因緣消盡，現象顯現來說，並非沒有區別。就像大乘經論中有破除虛空的意義，就可以用它來比喻『但空』，從而顯現『不可得空』。而且，用白象、滿月等來比喻，難道可以完全取用嗎？問：用煙等輕重來比喻界內外兩種五住地，意義如何呢？答：這...

【English Translation】 English version True Nirvana is a single Dharma, named 'seeing in one place' (attachment to a single point of view). This view arises from ignorance (Avidya), hence it is called 'abode' (the root of afflictions), and also 'self-view' (the mistaken view that the body is real). This view arises from the Dharmakaya (the true body of the Buddha). If one develops desire and greed for the dependent (environment) and independent (body and mind) aspects of change and transformation, as well as the five dusts (form, sound, smell, taste, touch), that is the 'abode of desire-love' (attachment to desires). The form and mind of change and transformation are false discriminations, that is the 'abode of form-love' (attachment to the realm of form). Abandoning the observation of form and only observing the mind, still seeing the mind as real, that is inverted thinking, which is the 'abode of existence-love' (attachment to existence). These four afflictions that arise based on 'non-abiding' are the 'abode of ignorance' (fundamental delusion). Because there is nothing to rely on outside of ignorance, it is said that 'non-abiding' has no basis or origin. Question: Do 'non-abiding' (without a fixed abode) and 'abiding' (with a fixed abode) have divisions of opening and closing? Answer: If combined, ignorance is simply Dharmata (the nature of things). Dharmata is non-abiding, and ignorance is also non-abiding, hence it is said to be 'non-abiding'. If separated, Dharmata reveals ignorance, and ignorance relies on Dharmata, so it can also be said to be 'abiding'. The so-called 'abiding' is abiding in Dharmata, and abiding in Dharmata is not affliction, which is 'non-abiding'. However, relying on ignorance to cultivate, using the theory of the immeasurable Four Noble Truths (suffering, accumulation, cessation, path) to cut off and subdue afflictions, this is the Separate Teaching (different from the Perfect Teaching), which explains the meaning of the Five Abodes in the realm beyond (beyond the Three Realms). Question: How does the Perfect Teaching (the most complete teaching) distinguish the Five Abodes? Answer: The Five Abodes spoken of in the Perfect Teaching refer to the four abodes such as self-view within the realm (within the Three Realms), which are gathered because of conditioned dharmas (dharmas formed by causes and conditions). This is because of being deluded about 'non-abiding' and giving rise to the view of annihilation (the mistaken view that everything is annihilated), thereby wanting to enter Nirvana. The four abodes that arise are also gathered because of being deluded about 'non-abiding' and giving rise to unconditioned dharmas (dharmas that do not depend on causes and conditions). Now, using perfect wisdom to observe the four abodes within and beyond the realm, all return to the root of 'non-abiding'. Therefore, exhaustively examining the source of sentient beings in the Three Truths (emptiness, provisional existence, middle way), one achieves the superior view that sentient beings are like illusions, the fifth great element (earth, water, fire, wind, space) and form are all unattainable, thereby entering the Three Truths. Just like smoke, dust, and clouds, although they have lightness and heaviness, they cannot be separated from space. Heavy like within the realm, light like beyond the realm. For example, relying on Dharmata, there are worldly dharmas within and beyond the realm. Just like the light of stars, the moon, and the sun shines, removing clouds and fog, darkness disappears, and the appearance of space manifests. For example, relying on Dharmata, there are supramundane dharmas within and beyond the realm. Therefore, it is said that all dharmas are established from the root of 'non-abiding'. Question: Using space as a metaphor, is there a distinction between 'mere emptiness' (only emptiness) and 'unattainable emptiness' (emptiness is also unattainable)? Answer: Emptiness is not even singular, how can there be two distinctions? If speaking in terms of the exhaustion of causes and conditions and the manifestation of phenomena, it is not that there is no distinction. Just like the Mahayana sutras and treatises have the meaning of breaking through space, it can be used to metaphorize 'mere emptiness', thereby revealing 'unattainable emptiness'. Moreover, using white elephants, full moons, etc. as metaphors, can they be completely adopted? Question: Using the lightness and heaviness of smoke, etc. to metaphorize the two types of Five Abodes within and beyond the realm, what is the meaning? Answer: This...

無的文以意銷釋。問火等四光其意何主。答一往出法界性論。今藉此意表四教智照不同。以義銷釋。

時維摩詰下此是品之大段第四。明天女室內現身與舍利弗論義。顯觀眾生徹三諦理住不思議。文為七。一天女現身與身子往復。明二解脫惑盡不同。二從身子問天去明二解脫體異。三從身子問天汝於三乘去明二解脫力用不同。四從身子問天不轉女身去明不思議法門轉變自在。五從身子問天汝於此沒去明不思議解脫出沒自在真應本跡莫測。六從身子問天得菩提去明法身生身成道不同。七凈名述成天女所說。初文為四。一天女聞法現身。二散華供養。三至菩薩皆墮。四至大弟子便著。初文者關河解云。是凈名宅神守護方丈聞法歡喜現身供養。今解此是大慈法身影響凈名共弘大道。本地同契無生住不思議解脫棲常寂光。而於室內現身者。表隱名如來藏顯名為法身。此大慈法身應為女像助弘大道。欲因散華彈呵身子之失。為顯不思議解脫之得。又解上明神力空其室內表十方皆空。凈名果智棲此空理即是居常寂光實智法身。臥真性床同物有疾即是大悲現應身疾。而室有天女者天是天然。此表凈名久遠第一義天天然之理。常慈眾生有三十二種。故於真空性凈現天女形。隱名如來藏現名法身。法身即慈慈即如來。如來即法身。

法身應為天女之像以表凈名大慈法門。故現女身。

即以至弟子上二明散華供養。華者如大品。諸天子言是華非樹生。華是心樹生。須菩提言是華非生華不從心樹生也。今明是法身菩薩斷于別惑起萬行之因感得實報勝妙之果。故言三賢十聖住果報。此華即清凈果報無生之華。凈妙功德無生因華。天女法身菩薩以無分別普散供養諸菩薩及大弟子。

華至至皆墮落三明至菩薩皆墮落者。表菩薩住不思議解脫生實報土。已離別惑彼妙五欲所不能動。故華不著身皆自墮落。

至大弟子下四明華至大弟子便著。文為五。一華至便著．二神力不能去華．三天女問意．四身子答意．五天女彈呵。初文者二乘但斷界內五欲。故世間五欲所不能動。別惑未除故為界外上妙色聲之所染污。故呵言結習未盡華則著身。如大論迦葉聞甄迦羅琴。不能自安。即云八方風不能動須彌山。隨藍風至碎如腐草。三界五欲我已斷竟不能動心。此是菩薩凈妙五欲吾於此事不能自安。即其義也。

一切至令去二身子等去華不得去者。良由住思議解脫未斷別惑。如迦葉所述。問此經結習未盡華則著身何開別惑。答大論云于聲聞經說為習氣。于摩訶衍說為正使。即是別惑。問斷通惑別惑俱作四住名不。答若約通教界內有四住之名。若別接

【現代漢語翻譯】現代漢語譯本：法身應化為天女的形象，是爲了表明《維摩詰經》中大慈悲的法門。因此示現為女身。

天女隨即以神通力散花供養諸位弟子，這裡所說的『花』，如同《大品般若經》中所說，諸天子說這些花不是樹上所生，而是從心樹中生出。須菩提則說這些花不是真正的花，不是從心樹中生出。現在說明，這是法身菩薩斷除了種種差別之惑，發起萬行之因，感得真實報身的殊勝妙果。所以說三賢十聖安住于果報之中。這些花就是清凈果報的無生之花，是清凈微妙功德的無生之因花。天女法身菩薩以無分別心普遍散花，供養諸位菩薩及大弟子。

花落在菩薩身上就都掉落，這表明菩薩安住于不可思議的解脫境界，生於實報莊嚴土，已經遠離了種種差別之惑，那些微妙的五欲（色、聲、香、味、觸）所不能動搖。所以花不沾身，自然掉落。

至於『花落在大弟子身上就沾著』，這段經文分為五個部分：一是花落在身上就沾著，二是神通力無法去除花，三是天女詢問原因，四是舍利弗（Sariputra）回答原因，五是天女呵斥。首先，二乘聖者只是斷除了欲界之內的五欲，所以世間的五欲不能動搖他們。但是，由於差別之惑沒有斷除，所以會被界外的殊勝美妙的色聲所染污。因此天女呵斥說，『結習』（煩惱的習氣）沒有斷盡，花就會沾在身上。如同《大智度論》中所說，迦葉（Kasyapa）聽到甄迦羅（Ciṅgāla）的琴聲，不能自安。經中又說，八方之風不能動搖須彌山（Sumeru），但是隨藍風一吹，須彌山就會像腐草一樣破碎。『三界的五欲我已經斷盡，不能動搖我的心。』這是說菩薩的清凈微妙五欲，我對此事不能自安。就是這個意思。

『一切神通力都無法使花去除』，舍利弗等人無法去除花，是因為他們安住于思議解脫，沒有斷除差別之惑。如同迦葉所說。有人問，這部經中說『結習未盡，花則著身』，那麼如何開顯差別之惑呢？回答，《大智度論》中說，在聲聞乘（Śrāvakayāna）經典中，這被稱為『習氣』，在摩訶衍（Mahāyāna）經典中，這被稱為『正使』，也就是差別之惑。有人問，斷除見思惑和差別惑，都稱為四住地嗎？回答，如果按照通教的說法，在界內有四住地的名稱，如果是別教

【English Translation】 English version: The Dharma body should manifest as the image of a heavenly maiden to represent the Dharma gate of great compassion in the Vimalakirti Sutra. Therefore, it appears in a female form.

Immediately, the heavenly maiden used her supernatural powers to scatter flowers as offerings to the disciples. The 'flowers' here are like those mentioned in the Mahaprajnaparamita Sutra, where the devas (gods) say that these flowers are not born from trees but from the tree of the mind. Subhuti (one of the ten principal disciples of the Buddha) says that these flowers are not real flowers and do not originate from the tree of the mind. Now, it is explained that this is the Dharma body Bodhisattva who has severed various delusions, initiated the cause of myriad practices, and attained the excellent fruit of the true reward body. Therefore, it is said that the Three Sages and Ten Saints abide in the fruit of retribution. These flowers are the flowers of non-birth from pure retribution, the flowers of non-birth from pure and wondrous merit. The Dharma body Bodhisattva of the heavenly maiden universally scatters flowers without discrimination, offering them to all the Bodhisattvas and great disciples.

The flowers that fall on the Bodhisattvas all fall off, indicating that the Bodhisattvas abide in the inconceivable liberation, born in the Land of True Reward, and have already distanced themselves from various delusions. They cannot be moved by those subtle five desires (form, sound, smell, taste, and touch). Therefore, the flowers do not stick to their bodies and naturally fall off.

As for 'the flowers that fall on the great disciples stick to them,' this passage is divided into five parts: first, the flowers stick when they fall on them; second, supernatural powers cannot remove the flowers; third, the heavenly maiden asks the reason; fourth, Sariputra (Śāriputra) answers the reason; and fifth, the heavenly maiden rebukes. First, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) only sever the five desires within the desire realm, so worldly five desires cannot move them. However, because the delusions of difference have not been eliminated, they are defiled by the excellent and wondrous forms and sounds outside the realm. Therefore, the heavenly maiden rebukes, saying, 'The residual habits (of afflictions) have not been exhausted, so the flowers stick to the body.' As mentioned in the Mahaprajnaparamita Sutra, Kasyapa (Mahākāśyapa) heard the music of Ciṅgāla's lute and could not find peace. The sutra also says that the winds from the eight directions cannot shake Mount Sumeru (Sumeru), but when the cyclone wind blows, Mount Sumeru will be shattered like rotten grass. 'I have already exhausted the five desires of the three realms and cannot move my mind.' This refers to the pure and wondrous five desires of the Bodhisattvas, and I cannot find peace in this matter. That is the meaning.

'All supernatural powers cannot remove the flowers.' Sariputra and others cannot remove the flowers because they abide in the liberation of thought and have not severed the delusions of difference, as Kasyapa described. Someone asks, 'This sutra says, 'If the residual habits are not exhausted, the flowers will stick to the body.' Then how does it reveal the delusions of difference?' The answer is, the Mahaprajnaparamita Sutra says that in the Śrāvakayāna sutras, this is called 'residual habits,' and in the Mahāyāna sutras, this is called 'principal afflictions,' which are the delusions of difference. Someone asks, 'Are the delusions of view and thought and the delusions of difference both called the four abodes?' The answer is, if according to the teachings of the shared teaching, there is the name of the four abodes within the realm. If it is the separate teaching

通界外但有無明之名。無明能障佛性不名見思。若約別教無明即是正使。亦有見思四住之名。故天女呵云。若於佛法有分別有為不如法。既有分別則是見惑。又云結習未盡華則著身。故有思惑。亦得分思以為三住。今言大弟子神力去華者。若依事釋。天女散華諸菩薩皆墮。至大弟子便著不墮。身子遠嫌避疑。所以去華。理釋者明二乘人厭世五欲而取涅槃。此則心有去取。今見菩薩果報五欲亦謂為不如法。舍離推卻而不得去。盡其神力者。以羅漢住思議解脫。雖有神力別惑不斷。不得不思議解脫自在故不能去。

爾時至去華三天問去意欲呵其非。故先問去意。

答曰至去之四身子答意言不如法者。意謂天有染心故須去之。

天曰下五天女彈呵文為四。一正彈呵。二釋出得失．三譬．四結。初正呵云勿謂此華為不如法者。非是世間思議之華。此乃修無生理萬行之因。感此如法實報之華。又以如法心散平等供養。何謂不如法也。所以至想故二釋出。此華無所分別者。天以無分別心感。還以無分別心散。諸菩薩無分別心華則不著。身子等分別生死涅槃有異。分別即是別見惑也。類如界內因身見分別則有一切見。使不入初果。息見無執諍即見諦得果。別見亦爾。分別生死涅槃為二。是則為見。若離此見入別聖

【現代漢語翻譯】現代漢語譯本：通教界外只有無明的名稱。無明能夠障礙佛性，但不稱為見思惑。如果按照別教來說，無明就是正使（根本煩惱）。也有見惑、思惑和四住地惑的名稱。所以天女呵斥說：『如果對於佛法有分別心，有所作為，就是不如法。』既然有分別心，那就是見惑。又說：『結習未盡，花就著身。』所以有思惑。也可以把思惑分為三住地惑。現在說大弟子用神力去除花，如果按照事相來解釋，天女散花，各位菩薩都沾染上花，到了大弟子這裡，花就沾染不上。舍利弗（Sariputra）爲了遠離嫌疑，所以去除花。按照理來解釋，說明二乘人厭惡世間的五欲，而求取涅槃。這就是心中有取捨。現在看見菩薩的果報，五欲也認為是不如法，捨棄推卻而不能去除。用盡他的神力，是因為阿羅漢（Arhat）住在思議解脫中，雖然有神力，但別惑沒有斷，不得不思議解脫自在，所以不能去除。

當時到去除花，天女問去除花的用意，想要呵斥他的不對。所以先問去除花的用意。

舍利弗回答說不如法，意思是說天女有染污的心，所以需要去除花。

天女說：『不要認為這花是不如法的。』下面的天女彈呵的文字分為四個部分：一是正面彈呵，二是解釋得失，三是比喻，四是總結。首先正面呵斥說：『不要認為這花是不如法的。』這不是世間思議的花，這是修無生之理，行萬行的因，感得這如法的實報花。又以如法的心散花，平等供養，怎麼說是不如法呢？所以到『想』，故二是解釋。『此花無所分別』，天女以無分別心感得花，還以無分別心散花。各位菩薩沒有分別心，花就不會沾染上。舍利弗等人分別生死涅槃有差異，分別就是別見惑。類似於界內因為身見分別，就有一切見，使得不能進入初果。止息見，沒有執著爭論，就能見諦得果。別見也是這樣，分別生死涅槃為二，這就是見。如果離開這種見，進入別教聖位。

【English Translation】 English version: Outside the boundary of the Common Teaching, there is only the name of ignorance (Avidya). Ignorance can obstruct the Buddha-nature, but it is not called 'views and thoughts' (見思). If according to the Distinct Teaching, ignorance is the fundamental affliction (正使). There are also the names of 'views and thoughts' and the 'four abodes' (四住地惑). Therefore, the goddess rebukes, saying: 'If one has discrimination towards the Buddha-dharma and engages in conditioned actions, it is not in accordance with the Dharma.' Since there is discrimination, it is the delusion of views (見惑). It is also said: 'If the residual habits are not exhausted, the flowers will cling to the body.' Therefore, there is the delusion of thoughts (思惑). One can also divide the delusion of thoughts into the 'three abodes'. Now, it is said that the great disciples use their spiritual powers to remove the flowers. If explained according to phenomena, when the goddess scatters flowers, all the Bodhisattvas are stained by them. When it comes to the great disciples, the flowers do not cling. Sariputra (舍利弗) avoids suspicion, so he removes the flowers. According to principle, it explains that the Two Vehicles (二乘) detest the five desires of the world and seek Nirvana. This means that there is acceptance and rejection in the mind. Now, seeing the retribution of the Bodhisattvas, they also consider the five desires to be not in accordance with the Dharma, abandoning and rejecting them, but they cannot remove them. Exhausting his spiritual power is because the Arhat (阿羅漢) dwells in the inconceivable liberation. Although he has spiritual power, the distinct delusions are not severed, and he cannot but be free from inconceivable liberation, so he cannot remove them.

At that time, upon removing the flowers, the goddess asked the intention of removing the flowers, wanting to rebuke his fault. Therefore, she first asked the intention of removing the flowers.

Sariputra answered that it was not in accordance with the Dharma, meaning that the goddess had a defiled mind, so the flowers needed to be removed.

The goddess said: 'Do not think that these flowers are not in accordance with the Dharma.' The following text of the goddess's rebuke is divided into four parts: first, a direct rebuke; second, an explanation of gains and losses; third, a metaphor; and fourth, a conclusion. First, the direct rebuke says: 'Do not think that these flowers are not in accordance with the Dharma.' These are not flowers of worldly thought, but the cause of cultivating the principle of non-birth and practicing myriad deeds, feeling these real reward flowers that are in accordance with the Dharma. Moreover, scattering flowers with a mind in accordance with the Dharma and making offerings equally, how can it be said to be not in accordance with the Dharma? Therefore, to 'thought', hence the second is explanation. 'These flowers have no discrimination.' The goddess feels the flowers with a non-discriminating mind and scatters the flowers with a non-discriminating mind. The Bodhisattvas have no discriminating mind, and the flowers will not cling. Sariputra and others discriminate between the differences of birth and death and Nirvana. Discrimination is the delusion of distinct views. Similar to within the boundary, because of the discrimination of the view of self, there will be all views, making it impossible to enter the first fruit. Ceasing views, without attachment and contention, one can see the truth and attain the fruit. Distinct views are also like this, discriminating between birth and death and Nirvana as two, this is view. If one leaves this view and enters the holy position of the Distinct Teaching.

位。汝于佛法出家有所分別。不能出別見惑。可謂出家是不如法。觀諸菩薩華不著者以斷分別想故。即是法身顯出界內外見思生死。是真出家名為如法。故華自落也。此約得失以呵。譬如至為也三譬顯。開譬合譬。顯捨生死取涅槃即是分別。故有見惑名不如法。其意可解。結習至著也四結呵。此文明非但有習。亦明有別見思即有通見思習氣。具如前引智論釋也。問定是別結未斷。為是通結之習。答若約通教如迦葉是習氣。若約別教即別結未斷故有習氣。如大論明結使二種。一共二乘斷二不共二乘斷。共者迦葉已斷。不共者迦葉未斷。已如上說。今此經既明不思議解脫。正用別圓斷也。但經無的文者。此方等教猶帶方便。不類法華涅槃也。

舍利弗言下二明二脫體別不同。此約但不但空分別。文為四。一身子約事問天以理答。二天以事問身子以理答。三身子重決天女彈呵。四身子稱歎。初文為五。一身子約事問．二天以理答．三身子心迷重問．四天還以理答．五身子悟而默解。初文者身子是起教之端。故以就事止室久近而致問也。二天女答。如耆年解脫者。此約理而答。如耆年所得但空解脫之時。真諦之理無久無近。我處此室。是得不可得空住不思議解脫。第一義理本無言說。無有久近。耆年解脫既無久近安問有

【現代漢語翻譯】現代漢語譯本：你對於佛法出家有所分別，不能超出分別見惑，可以說是出家不如法。觀察諸菩薩，蓮花不沾身，是因為斷除了分別之想的緣故，這就是法身顯現，超出界內外見思生死，才是真正的出家，名為如法，所以蓮花自然脫落。這是從得失的角度來呵斥。譬如至為也三譬顯，開譬合譬。說明捨棄生死，取證涅槃，就是分別，所以有見惑，名為不如法，其中的意思可以理解。結習至著也四結呵。這段文字說明，非但有習氣，也說明有分別見思，即有通見思習氣，具體如前面引用的《智論》的解釋。問：定是別結未斷，還是通結的習氣？答：如果按照通教來說，如迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）是習氣；如果按照別教來說，就是別結未斷，所以有習氣。如《大智度論》說明結使二種：一種是共二乘斷的，一種是不共二乘斷的。共者，迦葉已經斷了；不共者，迦葉未斷。以上已經說過。現在這部經既然說明不思議解脫，正是用別教和圓教來斷除的。只是經中沒有明確的文字，因為這部方等教還帶有方便，不像《法華經》（Lotus Sutra）和《涅槃經》（Nirvana Sutra）那樣直截了當。

舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）言下二明二脫體別不同。這是從但空和不但空的角度來分別。文分為四：一是身子從事情上問，天女從理上答；二是天女從事情上問，身子從理上答；三是身子再次決疑，天女彈呵；四是身子稱讚。初文分為五：一是身子從事情上問，二是天女從理上答，三是身子心中迷惑，再次發問，四是天女仍然從理上回答，五是身子領悟而默然理解。初文，身子是發起教化的開端，所以就住所的久遠來提問。二天女回答。如耆年解脫者，這是從理上回答。如耆年所得的但空解脫之時，真諦之理無所謂久遠。我處在這個房間里，是得到不可得空，安住于不思議解脫。第一義理本來就無法用言語表達，沒有久近之分。耆年的解脫既然沒有久近之分，又怎麼能問有

【English Translation】 English version: You, regarding the Dharma of renunciation, have distinctions and cannot transcend the afflictions of differentiated views. It can be said that your renunciation is not in accordance with the Dharma. Observe the Bodhisattvas, whose lotus flowers do not cling to them, because they have severed the thought of differentiation. This is the manifestation of the Dharmakaya (法身, Dharma Body), transcending the realms within and without, the cycle of birth and death arising from views and thoughts. This is true renunciation, called being in accordance with the Dharma, hence the lotus flowers naturally fall off. This is a rebuke from the perspective of gain and loss. For example, '至為也三譬顯，開譬合譬' (parable explanation). Explaining that abandoning birth and death to attain Nirvana (涅槃) is differentiation, hence having afflictions of views, called not being in accordance with the Dharma. The meaning can be understood. '結習至著也四結呵' (conclusion). This passage explains that not only are there habitual tendencies, but it also explains that there are differentiated views and thoughts, which means there are habitual tendencies of common views and thoughts, as explained in the previously cited commentary from the Mahaprajnaparamita-sastra (《智論》). Question: Is it that the specific fetters are not yet severed, or is it the habitual tendencies of the common fetters? Answer: If according to the Common Teaching, such as with Kasyapa (迦葉), it is habitual tendencies; if according to the Distinct Teaching, it is that the specific fetters are not yet severed, hence there are habitual tendencies. As the Mahaprajnaparamita-sastra explains, there are two types of fetters: one is severed by both the Two Vehicles (聲聞乘 and 緣覺乘), and the other is not severed by the Two Vehicles. The common ones, Kasyapa has already severed; the uncommon ones, Kasyapa has not severed. As has been said above. Now, this sutra explains inconceivable liberation, precisely using the Distinct and Perfect Teachings to sever them. However, the sutra does not have explicit wording, because this Vaipulya Sutra (方等教) still carries expedients, unlike the Lotus Sutra (《法華經》) and the Nirvana Sutra (《涅槃經》).

Sariputra (舍利弗) then clarifies the difference in the substance of the two liberations. This is distinguished from the perspective of emptiness and non-emptiness. The text is divided into four parts: first, Sariputra asks about the matter, and the goddess answers with reason; second, the goddess asks about the matter, and Sariputra answers with reason; third, Sariputra repeatedly resolves doubts, and the goddess rebukes; fourth, Sariputra praises. The first part is divided into five: first, Sariputra asks about the matter; second, the goddess answers with reason; third, Sariputra is confused and asks again; fourth, the goddess still answers with reason; fifth, Sariputra understands and silently comprehends. In the first part, Sariputra is the beginning of initiating the teachings, so he asks about the duration of the dwelling. Second, the goddess answers. '如耆年解脫者' (like the liberation of an elder), this is answering with reason. Like the emptiness liberation attained by the elder, the truth of ultimate reality has no long or short. My being in this room is attaining the unattainable emptiness, dwelling in inconceivable liberation. The first principle is originally beyond words, without long or short. Since the elder's liberation has no long or short, how can one ask about

久近耶。故將耆年解脫以斥答身子。三身子本以事問。天忽將理答。倉卒不解故重問言止久耶。四天重答。耆年解脫亦何如久。汝問止此久如。答如耆年解脫之理無久近。云何重問久耶。若爾仁者所得解脫為有久耶。若仁解脫非久何得重問為有久耶。五身子悟天玄旨默而領解。

天曰下二天以事問。身子用理答。文為五。一天以事問。二身子以理答。三天辨不思議解脫相。四解釋．五結會。一天以事問。如何耆舊大智而默者。即是問何故默然。二身子用理答。默然者正以見真諦理得解脫時。言語道斷無有言說。今不知所云故默然也。此以理默答事默也。問身子聞阿說示說三諦。是見有得道。即是言說。今何得言解脫無說不知所云。答有是教門豈非言說。此用證答故云無言說。如大集明憍陳如比丘最初得無言說理。此亦因有門無言說也。見有見空皆是教門。無言說理有空不異。若言異者身子見有得道。何得言吾聞解脫無言說也。三天用不思議斥身子等住思議者。天曰至解脫相。二乘于文字生死之法不得自在舍入涅槃。今明文字相離則生死。不礙涅槃。如芥子不礙須彌。即是不思議解脫之相。四解釋者。所以至兩間。名本名體體即是法。法若內外兩間名可如是。今求體法及名皆不可得。俱無內外兩間。即是解脫。豈

【現代漢語翻譯】現代漢語譯本：多久了嗎？所以天女用耆年解脫（指年長的解脫者）來反駁舍利弗。三、舍利弗本來是用事相來提問，天女突然用理來回答，一時無法理解，所以再次提問說停止多久了？四、天女再次回答，耆年解脫的道理又怎麼能用久暫來衡量呢？你問停止在這裡多久了，回答說像耆年解脫的道理一樣，沒有久近之分。為什麼還要再問多久呢？如果這樣，仁者你所得到的解脫是有長久的嗎？如果你的解脫不是長久的，又怎麼能再問有沒有長久呢？五、舍利弗領悟了天女玄妙的旨意，默默地領會理解。

天女說：下面兩天女用事相來提問，舍利弗用理來回答。文分為五部分：一、天女用事相提問；二、舍利弗用理回答；三、天女辨明不可思議的解脫之相；四、解釋；五、總結歸納。一、天女用事相提問：為什麼年長有大智慧的人卻沉默不語呢？這就是問為什麼沉默不語。二、舍利弗用理回答：沉默不語，正是因為見到真諦之理，得到解脫的時候，言語的道路斷絕，沒有言語可以表達。現在不知道說什麼，所以沉默不語。這是用理上的沉默來回答事相上的沉默。問：舍利弗聽阿說示（Assaji，五比丘之一）說三諦（Three Truths），是見到有而得道，即是有言語表達。現在怎麼說解脫沒有言語，不知道說什麼呢？答：有是教門，難道不是言語嗎？這是用證悟來回答，所以說沒有言語。如《大集經》（Mahāsaṃnipāta Sūtra）中說明憍陳如比丘（Ajñātakauṇḍinya，五比丘之一）最初得到無言說的道理。這也是因為有門而無言說。見有見空都是教門，無言說的道理有空沒有差別。如果說有差別，舍利弗見有而得道，怎麼能說我聽聞解脫沒有言語呢？三、天女用不可思議來反駁舍利弗等住在思議中的人。天女說：到解脫之相。二乘（Śrāvakayāna and Pratyekabuddhayāna）對於文字生死之法不能自在，捨棄而進入涅槃（Nirvana）。現在說明文字相離就是生死，不妨礙涅槃。如芥子（mustard seed）不妨礙須彌山（Mount Sumeru），這就是不可思議解脫之相。四、解釋說：所以到兩間。名是本，名是體，體就是法。法如果在內外兩間，名字可以這樣說。現在尋求體法和名字都不可得，都沒有內外兩間，這就是解脫，難道

【English Translation】 English version: How long has it been? Therefore, the goddess used the 'elderly liberation' (referring to the liberation of the aged) to refute Śāriputra (舍利弗). Three, Śāriputra originally asked about phenomena, but the goddess suddenly answered with principle, making it difficult to understand immediately. So he asked again, 'How long has it been stopped?' Four, the goddess answered again, 'How can the principle of elderly liberation be measured by duration? You ask how long it has been stopped here, the answer is like the principle of elderly liberation, there is no distinction between long and short. Why ask again how long?' If so, does the liberation you, the benevolent one, have, last long? If your liberation is not long-lasting, how can you ask again whether it is long-lasting?' Five, Śāriputra understood the goddess's profound meaning and silently comprehended.

The goddess said: Below, the two goddesses ask about phenomena, and Śāriputra answers with principle. The text is divided into five parts: One, the goddess asks about phenomena; Two, Śāriputra answers with principle; Three, the goddess clarifies the aspect of inconceivable liberation; Four, explanation; Five, summary and conclusion. One, the goddess asks about phenomena: 'Why are the elderly and wise silent?' This is asking why they are silent. Two, Śāriputra answers with principle: 'Being silent is precisely because when one sees the truth and attains liberation, the path of language is cut off, and there are no words to express. Now, not knowing what to say, one is silent.' This uses silence in principle to answer silence in phenomena. Question: Śāriputra heard Assaji (阿說示, one of the five bhikkhus) speak of the Three Truths (三諦), and saw existence and attained the Way, which is verbal expression. How can it now be said that liberation has no words and one does not know what to say? Answer: Existence is a teaching, is it not verbal expression? This is answered with realization, so it is said that there are no words. As the Mahāsaṃnipāta Sūtra (大集經) explains, Ajñātakauṇḍinya (憍陳如, one of the five bhikkhus) initially attained the principle of no words. This is also because of the gate of existence, there are no words. Seeing existence and seeing emptiness are both teachings, and the principle of no words is no different from emptiness. If it is said that there is a difference, Śāriputra saw existence and attained the Way, how can he say that I heard liberation has no words? Three, the goddess uses the inconceivable to refute Śāriputra and others who dwell in the conceivable. The goddess said: 'To the aspect of liberation. The Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) are not free from the laws of words, birth, and death, and abandon them to enter Nirvana (涅槃). Now it is explained that being apart from the aspect of words is birth and death, which does not hinder Nirvana. Just as a mustard seed (芥子) does not hinder Mount Sumeru (須彌山), this is the aspect of inconceivable liberation.' Four, explaining: 'Therefore, to the space between the two. Name is the origin, name is the substance, and substance is the Dharma. If the Dharma is in the space between the inner and outer, the name can be said to be so. Now, seeking the substance of the Dharma and the name, both are unattainable, and there is no space between the inner and outer, this is liberation, how can'

得離此方名解脫。又解諸法無體但有名字。名不可得即解脫相。此即異思議解脫。明二脫相別意在此也。五結會者。是故至解脫相。若不離者何但文字是解脫。二十五有皆是解脫。故天自釋言。所以者何。一切諸法是解脫相。

舍利弗言下三身子重決文為二。一身子重決。二天女彈呵。初重決言不復等者。此重決意。身子昔聞三藏斷三毒得子縛解脫。若言離淫怒癡非解脫者。佛昔所說豈得非也。天即答言。佛為二種根緣。若為鈍根增上慢人說離淫怒癡為解脫耳。若利根無增上慢者佛說淫怒癡性即是解脫。問增上慢者所謂未得謂得。未證謂證。身子等得俱解脫何得以為增上慢人。答若法華簡眾明增上慢。是小乘未入方便道。乖僻謬計謂得四果。為增上慢。故身子不被簡出。最初得記。今呵為增上慢者二處有異。若身子於三藏斷結證思議解脫。濫謂同於諸佛所得。此即未得謂得未證謂證。此中折其叨濫之心呼為上慢。所以然者。若執藏通所明真諦三乘灰斷。謂佛亦然。而佛證常住涅槃豈以見真謂同佛證。故說為上慢就其齊教解脫知見。不同外道及謬取小乘方便故。圓教明諸佛菩薩不斷煩惱而入涅槃。不捨八邪而入八正。不同二乘離淫怒癡。舍八邪住思議解脫。妄計同佛所得。豈非上慢。天女彈之正意在此。於法華中

【現代漢語翻譯】現代漢語譯本：要脫離這個處所，才叫做解脫。進一步理解，一切諸法本身沒有實體，只是有名相而已。名相不可得，就是解脫的相狀。這就是異於思議的解脫。說明兩種解脫的相狀差別，意義就在這裡。第五段總結：『是故』到『解脫相』。如果不脫離這個處所，為什麼只有文字是解脫？二十五有都是解脫。所以天女自己解釋說：『為什麼呢？一切諸法都是解脫的相狀』。

舍利弗的言論下，分為三重決疑，分為兩部分。一是舍利弗重決，二是天女彈呵。最初的重決說『不復等』等，這個重決的意義在於，舍利弗過去聽聞三藏教義，斷除貪嗔癡三毒，得到聲聞乘的解脫。如果說離開淫怒癡不是解脫，那麼佛陀過去所說的難道不是錯誤的嗎？天女立即回答說，佛陀是為兩種根器的眾生說法。如果是為鈍根、有增上慢的人，就說離開淫怒癡是解脫。如果是利根、沒有增上慢的人，佛陀就說淫怒癡的本性就是解脫。問：什麼是增上慢呢？就是沒有得到卻認為得到，沒有證悟卻認為證悟。舍利弗等已經得到俱解脫，怎麼能認為是增上慢的人呢？答：如果說法華經中簡擇大眾，說明增上慢，是指小乘行人沒有進入方便道，乖僻謬誤地認為自己得到了四果，這就是增上慢。所以舍利弗沒有被簡擇出去，最初就得到了授記。現在呵斥為增上慢，這兩處是有區別的。如果舍利弗在三藏教義中斷除煩惱，證得思議解脫，就妄自認為和諸佛所得的解脫相同，這就是沒有得到卻認為得到，沒有證悟卻認為證悟。這裡折斷他這種叨濫之心，稱之為上慢。為什麼這樣說呢？如果執著藏通二教所說的真諦，認為三乘聖者灰身泯智，斷滅一切，認為佛陀也是這樣。而佛陀證得常住涅槃，怎麼能因為見到真諦就認為和佛陀證悟相同呢？所以說這是上慢，就他所理解的教義解脫知見而言，不同於外道以及謬取小乘方便。圓教說明諸佛菩薩不斷煩惱而入涅槃，不捨八邪而入八正，不同於二乘離開淫怒癡，捨棄八邪，住在思議解脫中，妄自認為和佛陀所得相同，難道不是上慢嗎？天女彈呵的真正意義就在這裡。在法華經中

【English Translation】 English version: To be liberated, one must depart from this place, which is called 'liberation'. Furthermore, understanding that all dharmas (phenomena) have no inherent substance but are merely names, the unobtainability of names is the characteristic of liberation. This is a liberation different from conceptual liberation. The intention here is to clarify the distinction between these two types of liberation. The fifth section concludes: 'Therefore' to 'characteristic of liberation'. If one does not depart from this place, why is it that only words are liberation? All twenty-five realms of existence are liberation. Therefore, the goddess herself explains: 'Why? All dharmas are the characteristic of liberation'.

Following Śāriputra's words, the threefold resolution of doubts is divided into two parts: first, Śāriputra's repeated questioning; second, the goddess's rebuke. The initial repeated questioning, such as 'not equal', intends to address that Śāriputra previously heard that by severing the three poisons (greed, hatred, and delusion) according to the Tripiṭaka teachings, one attains the liberation of a Śrāvaka (disciple of the Buddha). If it is said that liberation is not the separation from lust, anger, and ignorance, then wouldn't what the Buddha previously said be incorrect? The goddess immediately replies that the Buddha teaches according to the capacities of two types of beings. If it is for those of dull faculties and those with increased arrogance (adhimāna), then it is said that liberation is the separation from lust, anger, and ignorance. If it is for those of sharp faculties and without increased arrogance, then the Buddha says that the nature of lust, anger, and ignorance is itself liberation. Question: What is increased arrogance? It is thinking one has attained what one has not, and thinking one has realized what one has not. Śāriputra and others have already attained liberation together, so how can they be considered people with increased arrogance? Answer: If the Lotus Sūtra (法華) distinguishes the assembly and clarifies increased arrogance, it refers to those of the Small Vehicle (小乘) who have not entered the expedient path, mistakenly thinking they have attained the four fruits (四果), which is increased arrogance. Therefore, Śāriputra was not excluded and was initially given a prediction of Buddhahood. The rebuke of increased arrogance now is different in these two instances. If Śāriputra severs afflictions in the Tripiṭaka teachings and attains conceptual liberation, he falsely believes it is the same as the liberation attained by all Buddhas, which is thinking one has attained what one has not, and thinking one has realized what one has not. Here, his presumptuous mind is broken, and it is called increased arrogance. Why is this so? If one clings to the truth explained in the Tripiṭaka and Common teachings, believing that the three vehicles (三乘) extinguish everything, thinking that the Buddha is also like this, while the Buddha attains permanent Nirvana (涅槃), how can one think that seeing the truth is the same as the Buddha's realization? Therefore, it is said to be increased arrogance, based on his understanding of the teachings, liberation, and knowledge, which is different from external paths and the mistaken adoption of Small Vehicle expedients. The perfect teaching (圓教) explains that all Buddhas and Bodhisattvas enter Nirvana without severing afflictions, and enter the Eightfold Noble Path (八正道) without abandoning the Eight Wrong Paths (八邪道), which is different from the Two Vehicles (二乘) who separate from lust, anger, and ignorance, abandon the Eight Wrong Paths, and dwell in conceptual liberation, falsely believing it is the same as what the Buddha attained. Isn't this increased arrogance? The true intention of the goddess's rebuke lies here. In the Lotus Sūtra

非上慢者已被彈呵。已聞不思議解脫。不與二乘人共。自知所得非佛境界無叨濫之咎。但齊所稟教斷約解脫。止宿草菴自念貧事故非上慢。菩薩無此諸失非增上慢。是不思議解脫離與不離。俱不與二乘等共。故離不離非唯界內。亦約界外三毒通別文字皆解脫相。此是顯不思議解脫斷與不斷俱得自在名為解脫。

舍利弗言下四身子稱歎天女文為二。一身子稱歎二天女答。初嘆者身子既聞說此妙法量其必得勝解脫證。故先稱歎。次問何得其辨乃爾。二天女先答次譏。答云無得無證故辨如是。大經言有所得者名為小乘。但空取證無所得者名為大乘。以不可得空故不住化城。聲聞偏學而取證。菩薩圓學而不取證。具如大品。今明知四不可得。故不住三權一實。自在無窮故辨若是。所以等者次因釋寄譏譏其但得偏空。化城涅槃以為究竟。不求中道大般涅槃。是為佛法增上慢人。

舍利弗下三明二脫力用不同。已明二脫體異。所有力用理然不同。身子未了所以有問。因問有答。分別異相。先問次答。初身子問。云汝於三乘為何志求。或約三藏為問。今謂多約通教。何者三乘之人同稟通教般若。若求聲聞有餘無餘不可更修緣覺菩薩之乘。若求辟支佛乘有餘無餘不可更求聲聞菩薩之乘。若求菩薩乘慈悲誓願久住生死度脫眾

{ "translations": [ "現代漢語譯本：\n那些並非自以為是的人，已經被批評和責備過了。他們已經聽聞了不可思議的解脫法門，這法門不與二乘人（聲聞乘和緣覺乘）共通。他們自己知道所證得的並非佛的境界，因此沒有冒充的過失。他們只是按照所稟受的教法，斷除煩惱，證得解脫。他們住在簡陋的草菴里，自己認為因為貧困的緣故，所以不是自以為是。菩薩沒有這些過失，所以不是增上慢（未證謂證）。這種不可思議的解脫，無論是離還是不離（煩惱），都不與二乘人相同。所以，離與不離不僅僅侷限於界內（三界之內），也包括界外。三毒（貪嗔癡）的通別，文字的詮釋，都是解脫的相狀。這顯示了不可思議的解脫，斷與不斷都能得到自在，這叫做解脫。\n\n舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：下面的經文分為兩部分，四位身子（指維摩詰所現之身）稱讚天女，以及天女的回答。首先是身子的稱讚，因為身子聽聞了這種微妙的佛法，推測他們必定能獲得殊勝的解脫證悟，所以先稱讚。然後問他們是如何獲得如此辯才的。天女先回答，然後反過來譏諷。回答說，因為沒有獲得，沒有證悟，所以辯才如此。大經上說，有所得的人是小乘，但空取證，無所得的人是大乘。因為不可得空，所以不住在化城（比喻二乘涅槃）。聲聞乘偏重於學習並取證，菩薩圓滿學習而不取證，具體內容見《大品般若經》。現在說明知道四不可得，所以不住在三權一實（權巧方便之法和真實究竟之法）。自在無窮，所以辯才如此。之所以說『等』，是因為接下來要解釋並暗含譏諷，譏諷他們只是證得了偏空的境界，把化城涅槃當作究竟。不尋求中道的大般涅槃，這就是佛法中的增上慢人。\n\n舍利弗（Śāriputra）以下的內容說明了兩種解脫的力量和作用不同。前面已經說明了兩種解脫的本體不同，那麼它們的力量和作用自然也不同。身子還不明白，所以有提問，因為提問所以有回答，分別說明了它們的差異。先提問，后回答。首先是身子的提問，問：你們對於三乘（聲聞乘、緣覺乘、菩薩乘）有什麼志向和追求？或者可以從三藏（經藏、律藏、論藏）的角度來問。現在認為更多的是從通教（三乘共通之教法）的角度來問。為什麼呢？因為三乘之人共同稟受通教的般若。如果追求聲聞乘，證得有餘涅槃或無餘涅槃后，就不能再修緣覺乘或菩薩乘。如果追求辟支佛乘，證得有餘涅槃或無餘涅槃后，就不能再追求聲聞乘或菩薩乘。如果追求菩薩乘，發慈悲誓願，長久地住在生死輪迴中，度脫眾生。" , "english_translations": [ "English version: \nThose who are not arrogant have already been criticized and rebuked. They have heard of the inconceivable liberation, which is not shared with the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). They know that what they have attained is not the realm of the Buddha, so there is no fault of claiming what they have not attained. They only follow the teachings they have received, cut off afflictions, and attain liberation. They live in simple grass huts, thinking that they are not arrogant because of their poverty. Bodhisattvas do not have these faults, so they are not guilty of adhimāna (false claim of attainment). This inconceivable liberation, whether it is detachment or non-detachment (from afflictions), is not the same as that of the two vehicles. Therefore, detachment and non-detachment are not limited to within the realm (within the three realms), but also include beyond the realm. The common and distinct aspects of the three poisons (greed, hatred, and delusion), and the interpretation of words, are all aspects of liberation. This shows that in inconceivable liberation, one can attain freedom whether one cuts off afflictions or not, and this is called liberation.\n\nŚāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said: The following text is divided into two parts: the four bodies (referring to the bodies manifested by Vimalakirti) praising the goddess, and the goddess's response. First is the praise from the bodies, because the bodies heard this wonderful Dharma and speculated that they would surely attain superior liberation and enlightenment, so they praised first. Then they asked how they obtained such eloquence. The goddess first answered, then ridiculed in return. The answer was that because there is no attainment, no realization, the eloquence is like this. The Mahāyāna Sutra says that those who have something to attain are of the small vehicle, but those who take emptiness as proof and have nothing to attain are of the great vehicle. Because of unattainable emptiness, they do not dwell in the transformation city (a metaphor for the Nirvāṇa of the two vehicles). The Śrāvakas focus on learning and taking proof, while the Bodhisattvas learn completely without taking proof, as detailed in the Mahāprajñāpāramitā Sutra. Now it is explained that knowing the four unattainables, they do not dwell in the three expedient and one real (expedient means and the ultimate truth). Freedom is infinite, so eloquence is like this. The reason for saying 'equal' is because next, it will be explained and implicitly ridiculed, ridiculing them for only attaining the realm of partial emptiness, taking the transformation city Nirvāṇa as the ultimate. Not seeking the middle way of the Great Nirvāṇa, these are people with adhimāna in the Buddha-dharma.\n\nŚāriputra (Śāriputra) The following content explains that the power and function of the two liberations are different. It has already been explained that the essence of the two liberations is different, so their power and function are naturally different. Śāriputra did not understand, so he asked, and because of the question, there was an answer, explaining their differences. First ask, then answer. First is Śāriputra's question, asking: What are your aspirations and pursuits in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? Or it can be asked from the perspective of the three pitakas (Sūtra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). Now it is believed that it is more from the perspective of the common teaching (the teaching common to the three vehicles). Why? Because people of the three vehicles commonly receive the Prajñā of the common teaching. If one pursues the Śrāvakayāna, after attaining Nirvāṇa with remainder or Nirvāṇa without remainder, one cannot cultivate the Pratyekabuddhayāna or Bodhisattvayāna. If one pursues the Pratyekabuddhayāna, after attaining Nirvāṇa with remainder or Nirvāṇa without remainder, one cannot pursue the Śrāvakayāna or Bodhisattvayāna. If one pursues the Bodhisattvayāna, makes vows of compassion, and dwells in the cycle of birth and death for a long time, liberating all beings." ] }

生。不可退求二乘無餘。雖同稟般若志求各異。即是思議問為何志求也。

天曰下二天答文為二。一化他二自行。化他則三皆志求。自行乃但求大乘。初言三乘皆志求者。若通菩薩無法身本。不能起應無三乘化。今則別圓接通三乘根性。故現三乘皆志皆用。如文殊於二萬世作辟支佛化人。況住余乘雖數數生滅而常行一乘。故言化他。

舍利弗下次明自行。若法身受道如法華云。唯一事實無二無三。文為四。一正顯佛乘。二引釋梵證。三明止室十有二年。四明室有未曾有事。初文者先譬次合。以瞻卜林譬者。瞻卜芬薰餘香微弱。故用瞻卜當其林名。況復入林唯聞瞻卜。今明圓教自行受道。不無三乘方便法門。故法華云。及佛諸餘法余法微弱。不及大乘法味深遠。故法身菩薩但稟大乘進道。不貴二乘所行功德。故合譬云但聞佛功德之香。不樂二乘功德香也。空室本表佛國皆空。法身菩薩清凈圓智既棲此理。豈樂偏空之智。問天但言不樂二乘之香。何得三乘皆云化他。答藏通大乘同依但空與二乘同。但以大悲利物為異。問云何言三乘皆是化他。一乘但是自行。答三乘隨他意語故一往對化他。一乘隨自意語故。一往對自行。究論皆有自他。問若皆有自他以何為異。答瞻卜香氣豈同餘香。一佛乘用豈同三乘。

【現代漢語翻譯】現代漢語譯本生。不可退而求二乘的無餘涅槃。雖然同樣稟受般若智慧，但志向追求各有不同，這就是思議菩薩所問的為何志向追求不同。

維摩詰說：下面的兩天回答分為兩部分。一是化他（教化他人），二是自行（自身修行）。在化他方面，三乘（聲聞乘、緣覺乘、菩薩乘）都是菩薩所志求的。在自行方面，則只是求大乘。最初說三乘都是志求，是因為如果菩薩沒有法身根本，就不能起應化，也就沒有三乘的教化。現在則是別教、圓教接引通教的三乘根性的人，所以示現三乘都是志求和運用。例如文殊菩薩在二萬世中作辟支佛來教化他人。更何況安住于其他乘，雖然數數生滅，但常常行於一乘，所以說是化他。

舍利弗，下面說明自行。如果法身菩薩接受佛道，如《法華經》所說：『唯一真實事，無二亦無三。』文分為四部分：一是正顯佛乘，二是引釋梵天王證明，三是說明止室（維摩詰的房間）十有二年，四是說明室內有未曾有的事。第一部分，先用比喻，再作合解。用瞻卜林作比喻，是因為瞻卜花的芬芳能使其他香味顯得微弱，所以用瞻卜來命名樹林。更何況進入樹林，只能聞到瞻卜花的香味。現在說明圓教的自行受道，並非沒有三乘的方便法門。所以《法華經》說：『及佛諸餘法，余法甚微弱，不及大乘法味深遠。』所以法身菩薩只稟受大乘來精進修道，不看重二乘所修行的功德。所以合譬說：只聞佛功德的香，不喜好二乘功德的香。空室本來表示佛國皆空。法身菩薩的清凈圓滿智慧既然安住於此理，怎麼會喜好偏空的智慧？有人問：維摩詰只說不喜好二乘的香，為什麼說三乘都是化他？回答：藏教、通教的大乘同樣依于但空，與二乘相同，只是以大悲利益眾生為不同。有人問：為什麼說三乘都是化他，一乘只是自行？回答：三乘是隨順他人的意願而說，所以暫且說是化他。一乘是隨順自己的意願而說，所以暫且說是自行。究竟來說，都有自利和他利。有人問：如果都有自利和他利，有什麼不同？回答：瞻卜花的香氣怎麼能與其他花香相同？一佛乘的運用怎麼能與三乘相同？

【English Translation】 English version Birth. One should not regress to seek the Nirvāṇa without remainder of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Although they both receive Prajñā (wisdom), their aspirations and pursuits differ. This is what the Bodhisattva 'Thinker' asks about – why their aspirations differ.

Vimalakīrti said: The following two days of answers are divided into two parts: first, transforming others; second, self-cultivation. In terms of transforming others, all three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are what the Bodhisattva aspires to. In terms of self-cultivation, one only seeks the Mahāyāna (Great Vehicle). The initial statement that all three vehicles are aspired to is because if a Bodhisattva lacks the fundamental Dharmakāya (Dharma body), they cannot initiate transformations, and there would be no teachings of the three vehicles. Now, the Distinct Teaching and Perfect Teaching connect with the three vehicle natures of the Shared Teaching, so they manifest all three vehicles as aspirations and applications. For example, Mañjuśrī Bodhisattva acted as a Pratyekabuddha for twenty thousand lifetimes to transform people. Moreover, those who dwell in other vehicles, although they are born and die repeatedly, constantly practice the One Vehicle, so it is said to be transforming others.

Śāriputra, the following explains self-cultivation. If the Dharmakāya receives the Buddha's path, as the Lotus Sūtra says: 'Only the one true matter, there is no second, nor a third.' The text is divided into four parts: first, directly revealing the Buddha Vehicle; second, citing Śakra (釋) and Brahmā (梵) to prove it; third, explaining the twelve years of staying in the room (Vimalakīrti's room); fourth, explaining the unprecedented events in the room. The first part first uses a metaphor and then combines it with an explanation. Using the Champak (瞻卜) forest as a metaphor is because the fragrance of Champak flowers makes other fragrances appear weak, so Champak is used to name the forest. Moreover, when entering the forest, one can only smell the fragrance of Champak flowers. Now, explaining the self-cultivation and reception of the path in the Perfect Teaching does not lack the expedient methods of the three vehicles. Therefore, the Lotus Sūtra says: 'And the Buddha's other dharmas, the other dharmas are very weak, not as deep and far-reaching as the flavor of the Mahāyāna dharma.' Therefore, the Dharmakāya Bodhisattva only receives the Mahāyāna to diligently cultivate the path and does not value the merits practiced by the Two Vehicles. Therefore, the metaphor is combined to say: only smelling the fragrance of the Buddha's merits, not delighting in the fragrance of the merits of the Two Vehicles. The empty room originally represents that the Buddha's land is all empty. Since the pure and perfect wisdom of the Dharmakāya Bodhisattva dwells in this principle, how can it delight in the wisdom of partial emptiness? Someone asks: Vimalakīrti only said that he does not delight in the fragrance of the Two Vehicles, why does he say that all three vehicles are transforming others? Answer: The Mahāyāna of the Treasury Teaching and Shared Teaching similarly relies on mere emptiness, which is the same as the Two Vehicles, but it differs in taking great compassion to benefit sentient beings. Someone asks: Why is it said that all three vehicles are transforming others, and the One Vehicle is only self-cultivation? Answer: The three vehicles are spoken according to the wishes of others, so they are temporarily said to be transforming others. The One Vehicle is spoken according to one's own wishes, so it is temporarily said to be self-cultivation. Ultimately, both have self-benefit and benefiting others. Someone asks: If both have self-benefit and benefiting others, what is the difference? Answer: How can the fragrance of Champak flowers be the same as other flower fragrances? How can the application of the One Buddha Vehicle be the same as the three vehicles?

舍利弗至發心而出二引釋梵為證。釋梵具足有為緣縛。入室聞大尚能發心。何況法身已契無生畢竟空室。而樂二乘功德。故思議不思議二用不同。如瞻卜之香與餘香永異。

舍利弗至之法三明止室久近。上身子問止室久如。今天以理答。有言寄十二年在室恒聞大乘。以斥身子十二年前但聞小乘。此未必然。如六年聞鴦崛經。明一佛乘又爾。前呵諸弟子豈十二年後。今言文字相離即是解脫。十二因緣即是文字。文字相離即是解脫。故得約之以明久近。是以事表理也。言十二年者即表十二因緣。約教即有二種。一藏通明思議因緣。二別圓明不思議因緣。故大經云十二因緣有四種觀。下觀聲聞。中觀緣覺不見佛性。上觀菩薩上上即佛。身子但觀思議因緣。天女乃觀不思議因緣。因緣名同又但名解脫。上天答身子云。止此室如耆年解脫。解脫無久無近。若別圓明十二因緣如大品云。十二因緣獨菩薩法不共二乘。二乘離文字。解脫無有言說。菩薩不離文字解脫。得有言說故得約之以明久近。此即無久近之久近。是以天言十有二年正表於此。若修此法豈習聲聞法乎。問上天云。以因緣法得度我為支佛。今何得言獨菩薩法。答此方便教與而為言屬辟支佛。若了義教奪而為語支佛無分。所以然者十二因緣名為佛性。不見佛性豈

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra，佛陀十大弟子之一）從發菩提心到證悟，需要釋提桓因（Śakra，佛教護法神）和梵天（Brahmā，印度教的創造神）作為見證。而釋提桓因和梵天都還受到有為法的束縛。即使進入房間才聽到大乘佛法，尚且能夠發起菩提心，更何況法身已經契合無生之理，安住於畢竟空的境界，怎麼還會樂於二乘（聲聞乘和緣覺乘）的功德呢？所以，思議和不思議這兩種作用是不同的，就像瞻卜花（campak）的香味與其他花香永遠不同一樣。

舍利弗至之法，第三點是說明止室時間的久暫。之前舍利弗問天女止室多久，今天女用理來回答。有人說，寄託於十二年中在室內恒常聽聞大乘佛法，以此來斥責舍利弗十二年前只聽聞小乘佛法。這種說法未必正確。例如，六年時間聽聞《鴦掘經》（Aṅgulimāla Sūtra），闡明一佛乘的道理也是如此。之前呵斥諸弟子，難道是在十二年後嗎？現在說文字相離就是解脫，十二因緣（dvādaśāṅga-pratītyasamutpāda）就是文字，文字相離就是解脫，所以可以用它來表明時間的久暫。這是用事相來表達理體。說十二年，就是表示十二因緣。從教義上來說，有兩種：一是藏教和通教所明的思議因緣，二是別教和圓教所明的不思議因緣。所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）說，十二因緣有四種觀法：下觀是聲聞乘，中觀是緣覺乘，都不能見到佛性（Buddha-nature）。上觀是菩薩乘，上上觀就是佛。舍利弗只觀察思議因緣，天女觀察的是不思議因緣。因緣的名稱相同，又都名為解脫。之前天女回答舍利弗說：『止此室如耆年解脫』，解脫沒有久暫之分。如果用別教和圓教來闡明十二因緣，就像《大品般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）所說，十二因緣是獨屬於菩薩的法，不與二乘共有。二乘離文字相，解脫沒有言說。菩薩不離文字相，解脫可以有言說，所以可以用它來表明時間的久暫。這就是沒有久暫的久暫。因此，天女說『十有二年』，正是表明這一點。如果修習這種法門，怎麼會去學習聲聞乘的法呢？有人問：之前天女說，通過因緣法得度，我成為辟支佛（Pratyekabuddha）。現在為什麼說這是獨屬於菩薩的法呢？回答說：這是方便教，給予而說屬於辟支佛。如果是了義教，奪取而說，辟支佛沒有份。之所以這樣，是因為十二因緣名為佛性，不見佛性怎麼能……

【English Translation】 English version: Śāriputra (one of the ten great disciples of the Buddha), from the arising of Bodhicitta (the mind of enlightenment) to enlightenment, needed Śakra (the ruler of the Trāyastriṃśa Heaven and a protector deity in Buddhism) and Brahmā (the creator god in Hinduism) as witnesses. However, both Śakra and Brahmā are still bound by conditioned phenomena (saṃskṛta). Even entering the room and only then hearing the Mahāyāna (Great Vehicle) teachings is enough to arouse Bodhicitta. How much more so for one whose Dharmakāya (Dharma-body) has already aligned with the principle of non-origination (anutpāda) and dwells in the realm of ultimate emptiness (śūnyatā), how could they still delight in the merits of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)? Therefore, the functions of conceptual thought (vitarka) and non-conceptual wisdom (nirvitarka) are different, just as the fragrance of the campak flower is eternally different from other fragrances.

The third point of Śāriputra's question concerns the duration of staying in the room. Previously, Śāriputra asked the goddess how long she had been staying in the room, and today the goddess answers with reason. Some say that relying on the twelve years of constantly hearing the Mahāyāna teachings in the room is to criticize Śāriputra for only hearing the Śrāvakayāna teachings twelve years ago. This statement is not necessarily correct. For example, hearing the Aṅgulimāla Sūtra for six years, which elucidates the principle of the One Buddha Vehicle, is also such a case. Did the previous rebuke of the disciples occur after twelve years? Now it is said that separation from words is liberation, and the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) are words. Separation from words is liberation, so it can be used to indicate the duration. This is using phenomena to express the principle. Saying twelve years means representing the twelve links of dependent origination. From the perspective of doctrine, there are two types: one is the conditioned dependent origination explained in the Tripiṭaka and Common teachings, and the other is the unconditioned dependent origination explained in the Separate and Perfect teachings. Therefore, the Mahāparinirvāṇa Sūtra says that there are four ways of contemplating the twelve links of dependent origination: the lower contemplation is that of the Śrāvakas, the middle contemplation is that of the Pratyekabuddhas, and neither can see the Buddha-nature. The higher contemplation is that of the Bodhisattvas, and the highest contemplation is that of the Buddha. Śāriputra only contemplates conditioned dependent origination, while the goddess contemplates unconditioned dependent origination. The names of dependent origination are the same, and both are called liberation. Previously, the goddess answered Śāriputra by saying, 'Staying in this room is like the liberation of an elder,' liberation has no duration. If the Separate and Perfect teachings are used to explain the twelve links of dependent origination, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra says, the twelve links of dependent origination are unique to the Bodhisattvas and not shared by the Two Vehicles. The Two Vehicles are separate from words, and liberation has no speech. Bodhisattvas are not separate from words, and liberation can have speech, so it can be used to indicate the duration. This is the duration of no duration. Therefore, the goddess's statement of 'twelve years' precisely indicates this. If one practices this Dharma, how could one study the Dharma of the Śrāvakas? Someone asks: Previously, the goddess said that through the Dharma of dependent origination, I attained liberation and became a Pratyekabuddha. Why is it now said that this is unique to the Bodhisattvas? The answer is: This is the expedient teaching, given and said to belong to the Pratyekabuddhas. If it is the definitive teaching, it is taken away and said that the Pratyekabuddhas have no share. The reason for this is that the twelve links of dependent origination are called Buddha-nature, and how can one who does not see the Buddha-nature...

知根本無明。十住見性不窮無明尚不了了何況支佛。當知因緣獨菩薩法。十二因緣即一切文字。故言止此十有二年。初不聞說二乘之法。但聞諸佛菩薩之法。故因緣實相非因非果而因而果。獨是菩薩諸佛之法。

舍利弗下四明此室有八未曾有事。二乘思議之所無也。文為三。一標章。二辨相。三結斥。初標章者即不思議之用二乘所無。今釋正對涅槃大海八不思議譬。其義孱同但名目次第起緣前後小異。

何等下二辨相文有八。初云常以金色光照者。事解可知。約理即是空室表寂光佛性。第一義光。晝夜無異者即是寂而常照。智慧不二。不以日月者不假權實緣修之照。二乘思議無如此事。故名未曾有也。大經云同一鹹味。謂一切眾生同一佛性。此室至之法是二未曾有法。若入法性真空寂光。無界內外煩惱之垢。大經云不宿死屍。如界內外若犯重禁佛法死屍不入寂光。此室至之法是三未曾有法。釋梵即是有為之流。來會性凈之理表將入寂光。他方菩薩來會不絕者。明自行化他入諸佛土。隨方利物同歸寂光。故言來會。大經云漸漸轉深。所謂歸戒乃至佛果即漸深也。此室至之法。是四未曾有法。不退轉法即是四教六波羅蜜四種不退。若念不退即自然流入薩婆若海。大經云潮不過限。寧失身命終不犯惡。惡即六蔽

【現代漢語翻譯】現代漢語譯本：瞭解根本無明（avidyā，佛教術語，指對事物真相的無知）。十住位的菩薩見性尚且不能徹底瞭解無明，更何況是辟支佛（Pratyekabuddha，一種型別的佛教修行者）。應當知道十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的理論）是獨特的菩薩法門。十二因緣即是一切文字的體現。所以說止息於此十二年。起初沒有聽聞過聲聞乘（Śrāvakayāna，又稱小乘）的法，只聽聞諸佛菩薩的法。所以因緣的實相，既非因也非果，而是因而是果。這唯獨是菩薩諸佛的法。

舍利弗（Śāriputra，佛陀的十大弟子之一）以下四段經文說明此房間有八種未曾有之事，是二乘（聲聞乘和緣覺乘）所無法思議的。經文分為三部分：一、標明綱要；二、辨明相狀；三、總結斥責。首先，標明綱要，即不可思議的作用是二乘所沒有的。現在解釋正是對應涅槃（nirvāṇa，佛教術語，指解脫）大海的八種不可思議的比喻，其意義大致相同，但名稱、次第、起因、前後略有不同。

何等以下是辨明相狀，共有八點。首先說『常以金色光照』，事情的解釋顯而易見。從理上說，空室代表寂光佛性（śūnyatā-prabhāsvara-buddhatva，佛教術語，指佛性的光明和空性），是第一義諦的光明。晝夜沒有差別，就是寂靜而常照，智慧沒有二元對立。『不以日月』，是不憑藉權巧方便和真實的因緣修習之光照。二乘思議無法達到如此境界，所以說是未曾有。大經（指《大般涅槃經》）說同一鹹味，是指一切眾生同一佛性。『此室至之法』是第二種未曾有法。如果進入法性真空寂光，就沒有界內外的煩惱污垢。大經說不留宿死屍，如同界內外如果犯了重罪，佛法的死屍不能進入寂光。『此室至之法』是第三種未曾有法。釋梵（Śakra and Brahmā，佛教中的天神）是有為之流，來會合性凈之理，表示將要進入寂光。他方菩薩來會合不斷絕，表明自行化他進入諸佛國土，隨順各方利益眾生，共同迴歸寂光。所以說來會合。大經說漸漸轉深，所謂歸依戒律乃至佛果，就是漸深。『此室至之法』是第四種未曾有法。不退轉法（avaivartika-dharma，佛教術語，指不退轉的境界）就是四教（藏、通、別、圓四教）六波羅蜜（ṣaṭ-pāramitā，佛教術語，指六種到達彼岸的方法）四種不退。如果念不退，自然流入薩婆若海（sarvajña，佛教術語，指一切智）。大經說潮水不過限，寧可失去生命，終究不犯惡。惡就是六蔽（指佈施、持戒、忍辱、精進、禪定、智慧六度的反面）。

【English Translation】 English version: Understanding the fundamental ignorance (avidyā, a Buddhist term referring to ignorance of the true nature of things). Even Bodhisattvas in the Ten Abodes who have seen their nature cannot fully comprehend ignorance, let alone Pratyekabuddhas (a type of Buddhist practitioner). It should be known that the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda, the Buddhist theory of the cycle of life and death) are a unique Bodhisattva Dharma. The Twelve Links of Dependent Origination are the embodiment of all words. Therefore, it is said to cease here for twelve years. Initially, they did not hear the Dharma of the Śrāvakayāna (also known as the Hinayana), but only heard the Dharma of all Buddhas and Bodhisattvas. Therefore, the true nature of dependent origination is neither cause nor effect, but both cause and effect. This is solely the Dharma of Bodhisattvas and Buddhas.

The following four paragraphs from Śāriputra (one of the Buddha's ten great disciples) explain that this room has eight unprecedented things, which are beyond the comprehension of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The text is divided into three parts: first, stating the outline; second, distinguishing the characteristics; and third, concluding with rebuke. First, stating the outline, that is, the inconceivable function is what the Two Vehicles do not have. Now, the explanation corresponds precisely to the eight inconceivable metaphors of the ocean of Nirvana (nirvāṇa, a Buddhist term referring to liberation), the meanings of which are roughly the same, but the names, order, causes, and antecedents are slightly different.

What follows is the explanation of the characteristics, with a total of eight points. First, it says 'always illuminates with golden light,' the explanation of the matter is obvious. In terms of principle, the empty room represents the quiescent light Buddha-nature (śūnyatā-prabhāsvara-buddhatva, a Buddhist term referring to the luminosity and emptiness of Buddha-nature), which is the light of the first principle. There is no difference between day and night, which means it is quiescent and constantly illuminating, and wisdom is non-dual. 'Not by the sun and moon' means it does not rely on expedient means and the illumination of true causal cultivation. The Two Vehicles cannot conceive of such a state, so it is called unprecedented. The Great Sutra (referring to the Mahāparinirvāṇa Sūtra) says the same salty taste, which means all beings have the same Buddha-nature. 'This room to the Dharma' is the second unprecedented Dharma. If one enters the Dharma-nature, the true emptiness and quiescent light, there will be no defilements of afflictions within and without the realm. The Great Sutra says it does not harbor corpses, just as if one commits a serious crime within or without the realm, the corpse of the Buddha-dharma cannot enter the quiescent light. 'This room to the Dharma' is the third unprecedented Dharma. Śakra and Brahmā (Buddhist deities) are streams of conditioned existence, coming together to the principle of pure nature, indicating that they are about to enter the quiescent light. Bodhisattvas from other lands come together without ceasing, indicating that they practice for themselves and transform others, entering the Buddha-lands, following the benefit of beings in all directions, and returning together to the quiescent light. Therefore, it is said to come together. The Great Sutra says it gradually deepens, so-called taking refuge in the precepts and even the Buddha-fruit, which is gradual deepening. 'This room to the Dharma' is the fourth unprecedented Dharma. Non-retrogressive Dharma (avaivartika-dharma, a Buddhist term referring to the state of non-retrogression) is the four teachings (the four teachings of Tiantai: Tripitaka, Common, Distinct, and Perfect), the six perfections (ṣaṭ-pāramitā, a Buddhist term referring to the six methods of reaching the other shore), and the four types of non-retrogression. If the mind does not regress, it will naturally flow into the ocean of all-knowing (sarvajña, a Buddhist term referring to omniscience). The Great Sutra says the tide does not exceed its limit, rather lose one's life than commit evil. Evil is the six obscurations (the opposite of the six perfections: generosity, morality, patience, diligence, concentration, and wisdom).

。終不退轉起六蔽也。此室至之法是五未曾有法。一切法中無掛礙智說不可窮。即是勝妙果報。如甄迦羅琴說法無量無作四諦之法。大經云深難得底。譬法化之聲。此室至之法是六未曾有法。事解可知。即是四教所詮。亦是觀十二因緣。四種法藏施十界眾生無有盡也。大經云有種種寶藏。以譬是經即是寶藏。謂四種道品嬰兒等行。四種聖人功德等無量寶藏。此室至之法。是七未曾有法。此室十方佛現。即是大士觀十二緣空得唸佛三昧。十方諸佛真應二身隨念現前。大經云大身眾生居住之處大眾生者謂佛菩薩之所住也。此室至之法。是八未曾有法。此室天宮凈土皆現中者。室空正表佛土皆空。又上文云雖知諸佛土永寂如空。而現種種殊勝佛土當表此也。大經云不增不減譬大涅槃。無邊際故乃至一切性同一性故。即是空室表一切國皆悉空也。此未曾有不思議用豈同二乘住思議解脫小智功用。大經明八不思議義同也。

舍利弗至法乎三結斥。若此室常現八未曾有。即是觀因緣住不思議解脫。成八種不思議用。誰有證此更樂住于無用小智。離於文字而求解脫。

舍利弗言下第四大段明不思議解脫神變自在。若真性解脫無轉不轉。約行利物則有轉不轉。如大品明。須菩提問阿鞞跋致轉不轉義。佛言轉不轉皆名跋致。

【現代漢語翻譯】現代漢語譯本：最終不會退轉，也不會產生六種障礙。這個維摩詰室所展現的法是五種前所未有的法。一切法中，無礙的智慧所說的道理是無法窮盡的，這就是殊勝美好的果報。如同甄迦羅琴所演奏的說法，是無量無作的四諦之法。《大般涅槃經》說其深奧難測，好比法化之聲。這個維摩詰室所展現的法是六種前所未有的法，其事理容易理解，即是天臺宗四教所詮釋的內容，也是觀十二因緣。四種法藏施予十界眾生，永無止境。《大般涅槃經》說有種種寶藏，用以比喻此經就是寶藏，指的是四種道品（嬰兒等行）、四種聖人的功德等無量寶藏。這個維摩詰室所展現的法是七種前所未有的法。這個房間里顯現十方諸佛，即是大士觀察十二因緣空性，從而獲得唸佛三昧。十方諸佛的真身和應身隨著念頭顯現。《大般涅槃經》說，大身眾生居住的地方，所謂的大眾生，指的是佛菩薩所居住的地方。這個維摩詰室所展現的法是八種前所未有的法。這個房間里天宮和凈土都顯現出來，房間的空性正表示佛土皆空。而且上文說，雖然知道諸佛國土永遠寂靜如虛空，卻顯現種種殊勝的佛土，正可以表明這一點。《大般涅槃經》說，不增不減，好比大涅槃，因為沒有邊際，乃至一切性同一性。這就是空室所表示的一切國土都空寂。這種前所未有的不可思議的作用，豈能與二乘人安住于思議解脫的小智慧功用相提並論。《大般涅槃經》闡明八種不可思議的意義，與此相同。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）以三結（貪、嗔、癡）來責問法。如果這個房間經常顯現八種前所未有的景象，那就是觀察因緣，安住于不可思議的解脫，成就八種不可思議的作用。誰能證得這種境界，還會樂於安住于無用的小智慧？離開文字而求解脫。舍利弗的言下，第四大段闡明不可思議的解脫和神通變化自在。如果真性解脫，就沒有轉與不轉。從利益眾生的角度來說，則有轉與不轉。如同《大品般若經》所闡明的那樣，須菩提（Subhūti，佛陀十大弟子之一，解空第一）問阿鞞跋致（avaivartika，不退轉）轉與不轉的意義。佛說，轉與不轉都叫做阿鞞跋致。

【English Translation】 English version: Ultimately, there will be no regression and no arising of the six obscurations. The Dharma manifested in this Vimalakīrti's (Vimalakīrti, a lay Buddhist figure known for his profound wisdom) room is the five unprecedented Dharmas. Among all Dharmas, the reasoning spoken by unobstructed wisdom is inexhaustible; this is the supreme and wonderful fruition. Like the Dharma spoken by the Veṇā (Veṇā, a type of stringed instrument) of Jaṅgala (Jaṅgala, a place name), it is the immeasurable and uncreated Dharma of the Four Noble Truths. The Mahāparinirvāṇa Sūtra says it is profound and difficult to fathom, like the sound of Dharma transformation. The Dharma manifested in this Vimalakīrti's room is the six unprecedented Dharmas. The matter and reasoning are easily understood; it is what is explained by the Four Teachings of the Tiantai school, and it is also the contemplation of the Twelve Links of Dependent Origination. The four Dharma treasuries are bestowed upon sentient beings in the ten realms without end. The Mahāparinirvāṇa Sūtra says there are various treasures, using this to compare the sutra as a treasure, referring to the Four Noble Paths (infant-like conduct, etc.), the merits of the four types of sages, and other immeasurable treasures. The Dharma manifested in this Vimalakīrti's room is the seven unprecedented Dharmas. The Buddhas of the ten directions appear in this room, which is the great Bodhisattva contemplating the emptiness of the Twelve Links of Dependent Origination, thereby attaining the Samādhi of Buddha Recitation. The true and manifested bodies of the Buddhas of the ten directions appear according to one's thoughts. The Mahāparinirvāṇa Sūtra says that the place where great beings reside, the so-called great beings, refers to the place where Buddhas and Bodhisattvas reside. The Dharma manifested in this Vimalakīrti's room is the eight unprecedented Dharmas. The heavenly palaces and Pure Lands all appear in this room, the emptiness of the room precisely represents that all Buddha lands are empty. Moreover, the previous text says that although it is known that all Buddha lands are eternally tranquil like space, various supreme Buddha lands appear, which can precisely indicate this point. The Mahāparinirvāṇa Sūtra says that it neither increases nor decreases, like Great Nirvāṇa, because it is without boundaries, and even all natures are of the same nature. This is the empty room representing that all countries are empty. How can this unprecedented and inconceivable function be compared to the small wisdom and function of the Two Vehicles dwelling in conceivable liberation? The Mahāparinirvāṇa Sūtra clarifies the meaning of the eight inconceivables, which is the same. Śāriputra questions the Dharma with the three bonds (greed, hatred, and delusion). If this room constantly manifests the eight unprecedented phenomena, it is observing dependent origination, dwelling in inconceivable liberation, and accomplishing the eight inconceivable functions. Who, having attained this state, would still be happy to dwell in useless small wisdom? Seeking liberation apart from words. Following Śāriputra's words, the fourth major section clarifies the inconceivable liberation and the自在 (zìzài, unconstrained) of supernatural powers. If true nature liberation, there is no turning or not turning. From the perspective of benefiting sentient beings, there is turning and not turning. As the Mahāprajñāpāramitā Sūtra clarifies, Subhūti asked about the meaning of avaivartika turning or not turning. The Buddha said that both turning and not turning are called avaivartika.

今亦如是。若觀眾生入不思議。深達法性不染不滯者。轉不轉俱是跋致故有此文。先問次答。初問者猶用三藏教意。三藏菩薩具五事名不退轉。謂得宿命智。諸根具足。不生下賤。不生三惡。不受女身。具此五法名為跋致。今之天女辨才若此。既有勝解即是不退為五女像。若是女人豈能如是。故知以三藏菩薩義問。但身子神力雖非目連所及。止是思議。俱解脫力。今欲顯不思議力用故身子以思議而問。

天曰下二明天答文為三。一明不轉。二明轉。三明非轉非不轉。正成此品觀眾生。入空不空非空非不空之三諦也。一不轉者觀眾生。從世諦如幻等入真諦。如十九界等喻無有轉相。亦如身子上答天云解脫無有言說。此即上明真諦畢竟不可轉也。二轉者。真永不轉還入假名。引導眾生得有轉義。如幻化等雖無定實不妨假名亦得言轉。如上觀眾生俗諦假名如幻化等。三非轉非不轉者。轉不轉皆不可得。轉故不同真諦如十九界。不轉故不同幻化名字之轉。離此二邊則非轉非不轉。即是中道正觀。如上觀眾生如無色界色等也。但與上文小不次第者。上為一向明入。今明轉變。與三觀相同也。初明不轉文為三。一天女問。二身子答。三彈呵。一天以正觀譬顯。反問身子云。我從十二年來求女人相了不可得。是觀因緣法性求男

【現代漢語翻譯】現代漢語譯本：現在也是這樣。如果觀察眾生進入不可思議的境界，深刻通達諸法實性而不被沾染或滯留的人，那麼轉與不轉都是「跋致」（Avaivartika，不退轉）的境界，所以才有這段經文。先提問，后回答。最初提問的人仍然使用三藏教義。三藏菩薩具備五種條件才能被稱為不退轉：即獲得宿命智，諸根完具，不生於**（邊地），不生於三惡道，不受女身。具備這五種條件才能被稱為「跋致」。現在這位天女的辯才如此卓越，既然有了殊勝的理解，那就是不退轉的境界，如同五位女像。如果是普通的女人，怎麼能做到這樣呢？所以知道身子（舍利弗）是用三藏菩薩的義理來提問。但是舍利弗的神力雖然不如目連（目犍連），也只是思議的境界，都是解脫的力量。現在想要彰顯不可思議的力量，所以舍利弗用思議來提問。

天女說：下面解釋天女回答的經文，分為三部分。一是說明不轉，二是說明轉，三是說明非轉非不轉。正是成就此品所說的觀察眾生，進入空、不空、非空非不空的三諦境界。一，不轉，是說觀察眾生，從世俗諦如幻等進入真諦，如十九界等比喻，沒有轉動的相狀。也像舍利弗先前回答天女所說的解脫是無法用言語表達的。這正是上面所說的真諦畢竟是不可轉動的。二，轉，是說真諦永遠不轉，返回到假名，引導眾生才能有轉動的意義。如幻化等雖然沒有固定的實體，不妨礙假名也可以說是轉動。如上面所說的觀察眾生，世俗諦的假名如幻化等。三，非轉非不轉，是說轉與不轉都是不可得的。說它轉，是因為它不同於真諦，如十九界；說它不轉，是因為它不同於幻化的名字的轉動。離開這兩種邊見，就是非轉非不轉，即是中道正觀。如上面所說的觀察眾生如無**色等。只是與上面的經文稍微有些不按順序，上面是傾向於說明進入，現在是說明轉變，與三觀相同。最初說明不轉的經文分為三部分：一是天女提問，二是舍利弗回答，三是彈呵。天女用正觀的比喻來顯現，反問舍利弗說：我從十二年來尋求女人的相狀，卻始終無法得到。這是觀察因緣法性，尋求男

【English Translation】 English version: It is the same now. If one observes sentient beings entering the inconceivable, deeply understanding the nature of Dharma without being tainted or attached, then both turning and not turning are the state of 'Avaivartika' (non-retrogression), hence this passage. First a question, then an answer. The one who initially asks still uses the teachings of the Tripitaka. A Tripitaka Bodhisattva possesses five qualities to be called non-retrogressive: namely, obtaining the knowledge of past lives, having complete faculties, not being born in ** (border regions), not being born in the three evil realms, and not receiving a female body. Possessing these five qualities is called 'Avaivartika'. Now, this goddess's eloquence is so outstanding, and since she has superior understanding, that is the state of non-retrogression, like the five female images. If she were an ordinary woman, how could she do this? Therefore, it is known that Shariputra (Śāriputra) is asking with the meaning of a Tripitaka Bodhisattva. However, Shariputra's spiritual power, although not as great as Maudgalyayana's (Mahāmaudgalyāyana), is only within the realm of thought, both being powers of liberation. Now, wanting to manifest the power of the inconceivable, Shariputra asks with thought.

The goddess says: Below, explaining the goddess's answer, it is divided into three parts. First, explaining non-turning; second, explaining turning; and third, explaining neither turning nor non-turning. It is precisely accomplishing what this chapter says about observing sentient beings, entering the three truths of emptiness, non-emptiness, and neither emptiness nor non-emptiness. One, non-turning, is saying that observing sentient beings, from the mundane truth like illusion, etc., entering the ultimate truth, like the metaphor of the nineteen realms, there is no appearance of turning. It is also like Shariputra previously answering the goddess that liberation cannot be expressed in words. This is precisely what was said above, that the ultimate truth is ultimately unturnable. Two, turning, is saying that the ultimate truth never turns, returning to provisional names, so that guiding sentient beings can have the meaning of turning. Like illusion, etc., although there is no fixed substance, it does not prevent provisional names from also being said to turn. Like what was said above about observing sentient beings, the provisional names of the mundane truth are like illusion, etc. Three, neither turning nor non-turning, is saying that both turning and non-turning are unattainable. Saying it turns is because it is different from the ultimate truth, like the nineteen realms; saying it does not turn is because it is different from the turning of the names of illusion. Leaving these two extremes is neither turning nor non-turning, which is the Middle Way Right View. Like what was said above about observing sentient beings as without ** form, etc. It's just that it's slightly out of order with the above text; the above is inclined to explain entering, now it is explaining transformation, which is the same as the three contemplations. The text initially explaining non-turning is divided into three parts: first, the goddess asks; second, Shariputra answers; and third, rebuke. The goddess uses the metaphor of Right View to manifest, asking Shariputra in return: I have been seeking the form of a woman for twelve years, but I have never been able to obtain it. This is observing the nature of conditioned arising, seeking the male

女相了不可得。當何所轉。今言男女非止約人。其相無量皆不可得。皆如幻化。從因緣理尋無明行等本非男女。顛倒妄見。若有男女是為二相。觀因緣真理則無二相。畢竟叵得。正報既爾依報皆然。如天陽地陰日陽月陰四時五行皆男女相。大經云。若以貪愛母無明以為父。即是男女。乃至出世定慧福智智度方便慈悲善心皆男女義。若觀因緣即是佛性佛性即是法性。法性真理尚不見一。何得有二。尚不見世出世法男女之相。何得有人身二相也。故天女云觀十二因緣求女人相了不可得。何得勸轉。又就世諦有三義。故女不可轉。一業不可轉。于無明行造男女業。業若不轉報亦不轉。如舍利弗為男業所成。蓮華尼為女業所成。雖得羅漢斷子縛盡。乃是轉因不轉現果。業若不謝決不可轉。二神通不可轉。如天女以神通力變身子為女。若未舍神力魔外二乘盡其神力無如之何。三誓願不可轉。如佛法身菩薩隨諸國土。應以女像得度者即現女形。若眾生未度應終不轉。眾生機息應女乃轉。將此三意反問身子何不轉女問也。此即十二年觀女相了不可得。當何所轉也。譬如幻師化作男女。若有人問何以不轉女身。此非正問。今身子作此問者則非正問。所以還用此問以問身子。為正問不。

舍利弗至所轉二身子領解。幻無定相當何所

【現代漢語翻譯】現代漢語譯本：『女相了不可得。當何所轉。』（女性的相狀終究是不可得的，應當如何轉變呢？）現在所說的男女，不僅僅是指人，其相狀是無量的，都是不可得的，都如幻化一般。從因緣的道理來探尋，無明、行等，其本性並非是男女，而是顛倒的妄見。若執著于男女之相，便是二相。觀察因緣的真理，則沒有二相，畢竟是不可得的。正報既然如此，依報也是如此。如天陽地陰，日陽月陰，四時五行，都是男女之相。《大經》中說：『若以貪愛母、無明以為父，即是男女。』乃至出世間的定慧、福智、智度方便、慈悲善心，都是男女的意義。若觀察因緣，即是佛性，佛性即是法性。法性的真理尚且不見有一，哪裡會有二？尚且不見世間和出世間法男女之相，哪裡會有人身二相呢？所以天女說，觀察十二因緣，尋求女人相，終究是不可得的，如何勸我轉變呢？又從世俗諦的角度來說，有三種原因，所以女身不可轉變。一是業不可轉。于無明行中造作男女之業，業若不轉，果報也不轉。如舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）為男業所成，蓮華尼為女業所成。雖然證得阿羅漢果，斷盡了子縛，乃是轉變了因，而不是轉變了現前的果報。業若不消謝，決然不可轉變。二是神通不可轉。如天女以神通力變化舍利弗為女身，若未捨棄神力，魔外二乘用盡其神力也無可奈何。三是誓願不可轉。如佛法身菩薩，隨著各個國土的情況，應以女像得度者，即現女形。若眾生未得度，應終究不轉變。眾生機緣成熟，應以女身才能得度，才會轉變。將這三種意思反問舍利弗，為何不轉變女身呢？這就是十二年觀察女相了不可得，當如何轉變呢？譬如幻術師幻化出男女，若有人問為何不轉變女身，這不是正確的提問。現在舍利弗作此提問，則不是正確的提問。所以還用此問題來反問舍利弗，為正問不？舍利弗（Śāriputra）至所轉二身子領解。幻無定相當何所

【English Translation】 English version: 『The female form is ultimately unattainable. How should it be transformed?』 The so-called male and female are not limited to people; their forms are immeasurable and unattainable, like illusions. Examining the principle of dependent origination, ignorance, action, and so on, are not inherently male or female, but are inverted, deluded views. If one clings to the male and female forms, it is duality. Observing the truth of dependent origination, there is no duality, and ultimately it is unattainable. Since the direct retribution is like this, so is the circumstantial retribution. For example, heaven is yang and earth is yin, the sun is yang and the moon is yin, the four seasons and five elements are all male and female forms. The Mahāparinirvāṇa Sūtra says: 『If greed and love are taken as the mother, and ignorance as the father, then that is male and female.』 Even the supramundane dhyāna (定，meditative absorption) and prajñā (慧，wisdom), blessings and wisdom, wisdom and skillful means, compassion and loving-kindness, and wholesome mind are all meanings of male and female. If one observes dependent origination, it is Buddha-nature, and Buddha-nature is dharmatā (法性，the nature of reality). The truth of dharmatā is not even seen as one, how can there be two? The male and female forms of mundane and supramundane dharmas (法，teachings) are not seen, how can there be two forms in the human body? Therefore, the goddess said, observing the twelve links of dependent origination, seeking the female form is ultimately unattainable, how can you advise me to transform? Furthermore, from the perspective of conventional truth, there are three reasons why the female body cannot be transformed. First, karma (業，action) cannot be transformed. In ignorance and action, one creates the karma of male and female. If the karma is not transformed, the retribution will not be transformed. For example, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) was formed by male karma, and Lotus Color Bhikshuni was formed by female karma. Although they attained arhatship (阿羅漢果，the state of liberation) and exhausted the bonds of offspring, they transformed the cause but not the present result. If the karma is not exhausted, it cannot be transformed. Second, supernatural powers cannot transform it. For example, the goddess used her supernatural power to transform Śāriputra into a female body. If she does not relinquish her supernatural power, demons, outsiders, and the two vehicles cannot do anything with their supernatural powers. Third, vows cannot be transformed. For example, the dharmakāya (法身，Dharma body) Buddhas and Bodhisattvas, according to the conditions of various lands, manifest as female forms to liberate those who can be liberated in female form. If sentient beings are not yet liberated, they should not transform. When the opportunity for sentient beings arises, they should be liberated in female form, and then they will transform. Using these three meanings to ask Śāriputra why he does not transform into a female body is the question. This is observing the female form for twelve years and finding it ultimately unattainable, how should it be transformed? For example, a magician conjures up male and female forms. If someone asks why he does not transform the female body, this is not a proper question. Now that Śāriputra asks this question, it is not a proper question. Therefore, this question is used to ask Śāriputra whether it is a proper question or not. Śāriputra (Śāriputra) understood the two bodies to be transformed. Illusion has no fixed form, how should it be

轉。即是身子自伏所問非也。

天曰至女身三天女彈呵。因身子領解自伏問非。即便彈云。一切諸法亦復如是。無有定相。言一切者如上。男女陰陽定慧等一切諸法皆妄分別。但觀因緣求不可得。當何所轉。汝既答云幻法無定。云何勸轉即是彈呵。

即時下二明轉。即是轉故名為跋致。深達轉性如空叵得。依隨世俗二相不定從空入假。名字分別。得有轉義。文為四。一天自變為身子問。二身子以女像答。三天為解釋。四引佛語證。一天自變為身子。轉身子為天女。而用身子像問者。即是上明神力為女。若不攝神力不可轉義。此表若業不轉凡女不轉。若機不轉應亦不轉。

舍利弗至女身二身子以女身答。不知何所變者。明身子三藏神力乃勝目連。終是思議。故不能制菩薩神力。故為天所轉。今不思議非思議所知。故云不知何轉也。成上如前。

天曰至女也。三天為解釋。天言舍利弗若能轉此女身。一切女人亦能轉者。如身子為通所持遂不能轉。一切女人為業所持終不能轉。若一切女人不除業。而能轉者則身子亦能轉也。如舍利弗非女為他神力變為女身。一切女人而為業力變為女身。雖現女身四大五陰因緣中求女相叵得。即非女也。今天女即是願力應為女像。眾生機緣若轉應亦轉也。如鏡對面現

【現代漢語翻譯】現代漢語譯本：『轉。』意思是說，身體自己屈服，所問的就不是真理了。

天女說：『即使是女身，三天女也會彈指呵斥。』因為舍利弗領悟了，自己屈服，所問的就不是真理。所以就彈指說：『一切諸法也是如此，沒有固定的相狀。』所說的一切，如上面所說，男女、陰陽、定慧等一切諸法，都是虛妄分別。只要觀察因緣，就求之不得，又從何處去轉變呢？你既然回答說幻法沒有定性，為什麼還要勸人轉變，這就是彈指呵斥的原因。

接下來解釋『轉』的含義。『轉』就是轉變，所以叫做『跋致』（Bachi，音譯，意義不詳）。深刻理解轉變的性質，就像虛空一樣不可得。依隨世俗的觀點，二相是不定的，從空性進入假有，用名字來分別，才能有轉變的意義。這段經文分為四個部分：一是天女自己變成舍利弗來提問，二是舍利弗用女身來回答，三是天女進行解釋，四是引用佛語來證明。一是天女自己變成舍利弗。轉身子為天女，而用身子的形象來提問，這是因為上面已經說明了天女的神力。如果不收攝神力，就不能轉變。這表明如果業力不轉變，凡夫的女子就不能轉變；如果眾生的根機不轉變，佛菩薩的應化身也不能轉變。

『舍利弗』到『女身』，二是舍利弗用女身來回答。『不知何所變者』，說明舍利弗三藏（Sariputra，佛陀十大弟子之一，以智慧著稱）的神力勝過目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱），但終究還是用思議心來思考，所以不能制服菩薩的神力，所以被天女所轉變。現在這種境界不是思議心所能知道的，所以說『不知何轉也』。成就的道理和前面一樣。

『天曰』到『女也』，三是天女進行解釋。天女說：『舍利弗如果能轉變這個女身，那麼一切女人也能轉變。』就像舍利弗被神通所控制，所以不能轉變。一切女人被業力所控制，最終也不能轉變。如果一切女人不消除業力，而能轉變，那麼舍利弗也能轉變了。就像舍利弗不是因為自己是女人，而是被其他神力變為女身。一切女人是因為業力而變為女身。雖然顯現為女身，但在四大五陰的因緣中，求女相是求不到的，所以就不是真正的女身。今天的天女就是願力所化現的應化身，爲了適應女子的形象。眾生的根機如果轉變，佛菩薩的應化身也會隨之轉變。就像鏡子對著面容而顯現一樣。

【English Translation】 English version: 『Transformation.』 That is to say, the body itself submits, and what is asked is not the truth.

The goddess said, 『Even if it is a female body, the three goddesses will snap their fingers and scold. 』 Because Sariputra understood and submitted himself, what he asked was not the truth. Therefore, she snapped her fingers and said, 『All dharmas are also like this, without a fixed appearance.』 What is meant by 『all』 is as mentioned above. All dharmas such as male and female, yin and yang, samadhi and wisdom, are all false discriminations. As long as you observe the causes and conditions, you cannot find them, so where can you transform them? Since you answered that illusory dharmas have no fixed nature, why do you still advise people to transform? This is the reason for snapping your fingers and scolding.

Next, the meaning of 『transformation』 is explained. 『Transformation』 is change, so it is called 『Bachi』 (transliteration, meaning unknown). Deeply understanding the nature of transformation, it is as unattainable as emptiness. Following the worldly view, the two aspects are uncertain, entering from emptiness into provisional existence, using names to distinguish, so that there can be a meaning of transformation. This passage is divided into four parts: first, the goddess herself transforms into Sariputra to ask questions; second, Sariputra answers with a female body; third, the goddess explains; and fourth, Buddhist sayings are cited to prove it. First, the goddess herself transforms into Sariputra. Transforming Sariputra into a goddess, and using Sariputra's image to ask questions, is because it has been explained above that the goddess has divine power. If the divine power is not restrained, it cannot be transformed. This shows that if karmic power is not transformed, ordinary women cannot be transformed; if the faculties of sentient beings are not transformed, the manifested bodies of Buddhas and Bodhisattvas cannot be transformed.

『Sariputra』 to 『female body,』 second, Sariputra answers with a female body. 『Not knowing what is transformed,』 indicates that Sariputra's (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom) divine power surpasses Maudgalyayana (Maudgalyayana, one of the ten great disciples of the Buddha, known for his supernatural powers), but after all, he still uses thinking mind to think, so he cannot subdue the divine power of the Bodhisattva, so he is transformed by the goddess. Now this state is not something that the thinking mind can know, so it is said 『not knowing what is transformed.』 The principle of accomplishment is the same as before.

『The goddess said』 to 『female also,』 third, the goddess explains. The goddess said, 『If Sariputra can transform this female body, then all women can also transform.』 Just like Sariputra is controlled by supernatural powers, so he cannot transform. All women are controlled by karmic power, and ultimately cannot transform. If all women do not eliminate karmic power, but can transform, then Sariputra can also transform. Just like Sariputra is not because he is a woman, but is transformed into a female body by other divine powers. All women are transformed into female bodies because of karmic power. Although it appears as a female body, in the causes and conditions of the four great elements and five aggregates, seeking the female form is unattainable, so it is not a true female body. Today's goddess is a manifested body transformed by vows, to adapt to the image of a woman. If the faculties of sentient beings transform, the manifested bodies of Buddhas and Bodhisattvas will also transform accordingly. It's like a mirror reflecting a face.

面。面若不離像不可轉。

是故至非女四引佛語證。如佛所說一切諸法非男非女。如世間男女乃至陰陽定慧一切諸法皆非男女。

即時下三天攝神力。即是非轉非不轉。成上中道如前。文為四。一攝神力復舍利弗身。問女相何在。二身子答。三天印成中道非轉非不轉。四引佛語為證。初文者表一切眾生女業若謝則女身轉不見女相。若眾生機謝則應女亦謝無女相也。次身子答言無在無不在者。女身色相雖滅不見有在不在。天曰至不在。三天印可此言。是會中道之說。成前觀眾生至源。故印可也。夫無在至說也。四引佛語為證者。非但稱會天意。亦不乖大聖所說。

舍利弗下品之大段第五。身子問沒生。此正顯不思議解脫出沒自在真應本跡。思議則無沒者。法身之本。生者應化垂跡。正欲顯成觀眾生入空至一實諦。窮源徹本名之為沒。行三十二無緣大慈。善根力熏受身利物。名之為生。又解。沒生即是應身垂跡。非沒非生。即本法身。此下問答皆是研究。顯成凈名上說觀眾生義。文為四。一身子問。二天女答。三身子重問。四天女解疑。初身子問。正約三藏或用通意。何者三藏明佛無餘灰燼。此但有沒而無生也。藏通二乘亦沒無生。三藏菩薩既不斷結。為化眾生雖沒而更有生。通教菩薩既異二乘。二乘

【現代漢語翻譯】面。如果面容不離於表象，就無法轉變。

因此，天女用四種方式引用佛語來證明『非女』。正如佛所說，一切諸法非男非女。如同世間的男女，乃至陰陽、定慧，一切諸法皆非男女。

即時，下三天（指欲界六天中的下三層天）攝取神力。即是『非轉』也『非不轉』。成就上中道，如前所述。此段文字分為四部分：一是攝取神力恢復舍利弗（Śāriputra）的身軀，問女相何在；二是舍利弗回答；三天印證成就中道，『非轉』也『非不轉』；四是引用佛語作為證明。第一部分表明一切眾生的女業如果結束，那麼女身就會轉變，不再見到女相。如果眾生的機緣結束，那麼應化之女也會結束，沒有女相。接下來舍利弗回答說『無在無不在』。女身色相雖然滅盡，但不能說有在或不在。天女說『至不在』，三天印可這個說法，是符合中道之說。成就前面所說的『觀眾生至源』，所以印可。『夫無在至說也』。第四部分引用佛語作為證明，不僅僅是符合天意，也不違背大聖（指佛陀）所說。

舍利弗下品之大段第五。舍利弗問『沒』（指死亡）和『生』（指出生）。這正是爲了顯現不思議解脫的出沒自在，真應本跡。如果用思議來理解，就沒有『沒』，因為那是法身之本。『生』是應化垂跡。正是爲了顯成『觀眾生入空至一實諦』。窮究根源，徹悟根本，稱之為『沒』。行三十二相的無緣大慈，用善根力熏習，受身利物，稱之為『生』。又一種解釋，『沒生』就是應身垂跡，『非沒非生』，就是本法身。下面的問答都是研究，顯成維摩詰（Vimalakīrti）經上所說的『觀眾生』的意義。此段文字分為四部分：一是舍利弗問；二是天女答；三是舍利弗重問；四是天女解疑。首先是舍利弗問，正是依據三藏（指經藏、律藏、論藏）或者用通意。為什麼呢？三藏說明佛陀無餘灰燼，這裡只有『沒』而沒有『生』。藏通二乘也是『沒』而無『生』。三藏菩薩既然不斷煩惱結，爲了教化眾生，雖然『沒』而更有『生』。通教菩薩既然不同於二乘，二乘

【English Translation】 The face. If the face does not depart from the image, it cannot be transformed.

Therefore, the goddess uses four citations of the Buddha's words to prove 'non-female'. As the Buddha said, all dharmas are neither male nor female. Like the men and women in the world, even yin and yang, samadhi and wisdom, all dharmas are neither male nor female.

Immediately, the lower three heavens (referring to the lower three layers of the six heavens of the desire realm) gather divine power. This is 'neither transformation' nor 'non-transformation'. Achieving the supreme Middle Way, as mentioned before. This passage is divided into four parts: first, gathering divine power to restore Śāriputra's body, asking where the female form is; second, Śāriputra's answer; the three heavens endorse the achievement of the Middle Way, 'neither transformation' nor 'non-transformation'; fourth, citing the Buddha's words as proof. The first part indicates that if the female karma of all sentient beings ends, then the female body will transform, and the female form will no longer be seen. If the opportunity of sentient beings ends, then the manifested female will also end, and there will be no female form. Next, Śāriputra answers 'nowhere and everywhere'. Although the female body and form are extinguished, it cannot be said to be present or absent. The goddess says 'to nowhere', and the three heavens endorse this statement, which is in accordance with the Middle Way. Achieving what was said before, 'observing sentient beings to the source', therefore endorsing it. 'The husband is nowhere to be found'. The fourth part cites the Buddha's words as proof, not only conforming to the will of the heavens, but also not violating what the Great Sage (referring to the Buddha) said.

Śāriputra's lower-grade major section, the fifth. Śāriputra asks about 'cessation' (referring to death) and 'birth'. This is precisely to reveal the inconceivable liberation of coming and going freely, the true response, the original traces. If understood with thought, there is no 'cessation', because that is the essence of the Dharmakaya. 'Birth' is the manifestation of traces. It is precisely to manifest the achievement of 'observing sentient beings entering emptiness to the one true reality'. Exhaustively investigating the source, thoroughly understanding the root, is called 'cessation'. Practicing the unconditioned great compassion of the thirty-two marks, using the power of good roots to influence, receiving the body to benefit beings, is called 'birth'. Another explanation, 'cessation and birth' is the manifestation of the response body, 'neither cessation nor birth' is the original Dharmakaya. The following questions and answers are all research, manifesting the meaning of 'observing sentient beings' as mentioned in the Vimalakīrti Sutra. This passage is divided into four parts: first, Śāriputra asks; second, the goddess answers; third, Śāriputra asks again; fourth, the goddess explains the doubts. First, Śāriputra asks, precisely based on the Tripitaka (referring to the Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka) or using the general meaning. Why? The Tripitaka explains that the Buddha has no remaining ashes, here there is only 'cessation' and no 'birth'. The two vehicles of the Tripitaka and the common teaching also have 'cessation' and no 'birth'. Since the Bodhisattva of the Tripitaka does not cut off afflictions, in order to teach sentient beings, although there is 'cessation', there is still 'birth'. Since the Bodhisattva of the common teaching is different from the two vehicles, the two vehicles

無愿不受後有。但沒無生。佛雖有愿正習俱斷。但沒無生菩薩雖斷正使有習有愿故得有生。今正約三藏既未斷結。必應有生當生何處。二天答。佛化所生吾如彼生。答意者佛法身理本無有生。應同則生。此如化生。非結習生。天得法身亦應化生而非結習。故言吾如彼生。三身子重問。佛化所生非沒生也。身子不知天意在應化生。乃取三藏。謂佛報身能作化生。化無體質無而欻有。無有定相。舍此取彼。菩薩結業受生。那云佛化所生。故云佛化生非沒生也。上天以別教應化答。身子不曉猶執三藏。佛有報身能有所化。故言佛化所生非沒生也。四天既知其不曉玄旨。即以通意順答。一切眾生亦非沒生。往來五道並皆如化。非沒生者天亦是化豈有沒生。此亦一往也。意在法身應化。至凈名述成真應本跡其義方顯。是則佛化所生乃是應化。天得法身隨有所生皆是應化。故非沒生也。

舍利弗下品之大段第六。身子問得菩提久近。即顯圓教成道也。文為二。一身子約藏通問得道久近。天約不思議真諦答。二身子約思議俗諦問。天還約不思議真諦答。初中身子先問意者。汝既為利物何當道場八相成道。次天答即反質有二意。一者若舍利弗還為凡夫。我乃當成菩提。若言悟真無生豈有為凡之理。我得圓真之道。已除別惑豈可方

【現代漢語翻譯】現代漢語譯本『無愿不受後有』，意思是如果沒有願力，就不會再受後有的果報。但是，這裡說的是『沒無生』，即沒有證得無生法忍的境界。佛雖然有願力，並且正使和習氣都已斷除，但因為『沒無生』，所以不會再有生死。菩薩雖然斷除了正使，但還有習氣，因為有願力，所以還會得到有生。現在我們主要討論三藏教義，既然還沒有斷除煩惱結縛，必定會有生死，那麼應當生在哪裡呢？二位天人回答說：『佛陀以化身所生，我就像那樣而生。』回答的意思是，佛的法身理體本來就沒有生滅。應化而生，就像化生一樣，不是由煩惱結習而生。天人證得法身，也應該是化生，而不是結習所生，所以說『我就像那樣而生』。三、舍利弗再次追問：『佛陀以化身所生，難道不是從死亡而生嗎？』舍利弗不明白天人的意思是應化而生，而是以三藏教義認為佛的報身能夠示現化身。化身沒有實體，憑空出現，沒有固定的形象，捨棄此身而取彼身。菩薩因為結業而受生，怎麼能說是佛陀以化身所生呢？所以說『佛陀以化身所生，不是從死亡而生』。上面的天人以別教的應化來回答，舍利弗不明白，仍然執著於三藏教義，認為佛有報身，能夠示現化身，所以說『佛陀以化身所生，不是從死亡而生』。四、天人既然知道舍利弗不明白玄妙的旨意，就用通教的含義順著他的意思回答：『一切眾生也不是從死亡而生，往來於五道之中，都像是化現一樣。』說不是從死亡而生，是因為天人也是化現，哪裡會有死亡而生呢？這只是一種方便說法。天人的意思是法身應化。等到《維摩詰經》闡述了真應本跡，這個道理才更加明顯。因此，佛陀以化身所生，就是應化。天人證得法身，無論生在哪裡，都是應化，所以不是從死亡而生。舍利弗下品的大段第六。舍利弗問天人證得菩提的時間長短，這顯示了圓教的成道。文分為二：一是舍利弗以藏教和通教的觀點問證道的時間長短，天人以不可思議的真諦來回答。二是舍利弗以思議的俗諦來問，天人仍然以不可思議的真諦來回答。第一部分中，舍利弗先問，意思是：你既然是爲了利益眾生，那麼什麼時候在道場中示現八相成道呢？接下來天人回答，反過來質問舍利弗，有兩層意思：一是如果舍利弗還是凡夫，我才應當成佛。如果說已經領悟了真理，證得了無生，哪裡還有作為凡夫的道理呢？我證得了圓滿真實的道，已經除去了別教的迷惑，怎麼能用時間來衡量呢？

【English Translation】 English version 'Without vows, one does not receive subsequent existence.' This means that without the power of vows, one will not receive the karmic retribution of future existence. However, here it refers to 'not having no-birth,' meaning not having attained the state of Anutpattika-dharma-kshanti (無生法忍, the patience with the unoriginated dharma). Although the Buddha has vows and has eradicated both the active defilements (正使, fundamental delusions) and habitual tendencies (習氣, residual habits), because of 'not having no-birth,' there will be no more birth and death. Although Bodhisattvas have eradicated the active defilements, they still have habitual tendencies, and because of vows, they will still attain existence. Now we mainly discuss the teachings of the Tripitaka (三藏, the three baskets of Buddhist scriptures), since one has not yet eradicated the bonds of affliction, there will definitely be birth and death, so where should one be born? The two devas (天人, celestial beings) replied: 'The Buddha is born through transformation, and I am born like that.' The meaning of the reply is that the Dharmakaya (法身, the body of dharma) of the Buddha inherently has no birth or death. Being born through response and transformation is like being born through transformation, not born from the afflictions and habitual tendencies. Devas who attain the Dharmakaya should also be born through transformation, not through afflictions and habitual tendencies, so it is said, 'I am born like that.' Third, Shariputra (舍利弗, one of the Buddha's chief disciples) asked again: 'The Buddha is born through transformation, is it not born from death?' Shariputra did not understand that the devas meant being born through response and transformation, but instead, based on the teachings of the Tripitaka, he believed that the Sambhogakaya (報身, the body of enjoyment) of the Buddha could manifest a transformation body. The transformation body has no substance, appearing out of nowhere, without a fixed form, abandoning this body to take that body. Bodhisattvas receive birth due to karmic actions, how can it be said that the Buddha is born through transformation? So it is said, 'The Buddha is born through transformation, not born from death.' The devas above answered with the response and transformation of the Separate Teaching (別教, a specific teaching within the Tiantai school), Shariputra did not understand, still clinging to the teachings of the Tripitaka, believing that the Buddha has a Sambhogakaya that can manifest transformations, so it is said, 'The Buddha is born through transformation, not born from death.' Fourth, since the devas knew that Shariputra did not understand the profound meaning, they answered according to his understanding with the meaning of the Common Teaching (通教, a teaching common to both Hinayana and Mahayana): 'All sentient beings are also not born from death, going back and forth in the five paths (五道, the realms of existence), all are like transformations.' Saying that they are not born from death is because the devas are also transformations, how can there be birth from death? This is just a provisional way of speaking. The devas mean the response and transformation of the Dharmakaya. When the Vimalakirti Sutra (維摩詰經, a Mahayana Buddhist sutra) elaborates on the true response and original traces, this principle becomes clearer. Therefore, the Buddha is born through transformation, which is response and transformation. Devas who attain the Dharmakaya, wherever they are born, are all response and transformation, so they are not born from death. Shariputra's inferior section, the sixth major section. Shariputra asked the devas about the length of time it took to attain Bodhi (菩提, enlightenment), which reveals the attainment of the Perfect Teaching (圓教, the highest teaching in the Tiantai school). The text is divided into two parts: first, Shariputra asked about the length of time to attain enlightenment from the perspective of the Treasury Teaching (藏教, the Hinayana teachings) and the Common Teaching, and the devas answered with the inconceivable true reality. Second, Shariputra asked with the conceivable conventional truth, and the devas still answered with the inconceivable true reality. In the first part, Shariputra first asked, meaning: Since you are for the benefit of sentient beings, when will you manifest the eight aspects of enlightenment (八相成道, the eight major events in the Buddha's life) in the Bodhimanda (道場, the place of enlightenment)? Next, the devas answered, questioning Shariputra in return, with two meanings: first, if Shariputra is still a common person, then I should become a Buddha. If it is said that one has already realized the truth and attained no-birth, how can there be the principle of being a common person? I have attained the perfect and true path, and have already removed the delusions of the Separate Teaching, how can it be measured by time?

依藏通八相成道。故云我得菩提亦無是處。若身子見思議真更作凡夫。我入不思議真乃為八相。汝無是事我豈有之。然羅漢能化為凡夫非真凡夫。法身成道亦非八相。眾生應八相得度即現八相成道。羅漢實不更作凡夫。我得無生亦實無八相。此覆相併釋也。次身子答云。我作凡夫無有是處。天即並云我得菩提亦無是處。所以作此並者。若身子問法身究竟成道。此乃十住不見其始。唯佛與佛乃能究盡。天設答身子時節久如。如法華明大通成道王子行因。身子豈能知此八相。祇得無生即能八相隨緣作佛。何須致問。次天自釋言菩提無住處故無得者。此是法身觀不思議真諦空無方所。諸佛不能行不能到。故說無有得者。

舍利弗言下二身子約思議俗諦問。天還約不思議真諦答。初身子問言今諸佛得菩提如恒河沙者。此將通教俗諦八相為問。故云如恒河沙。所以然者。三藏不說有十方佛。雖有此意義不彰顯。次天即答云。皆以世俗文字說有三世之佛。非謂真諦而有三世。假名三世。而真菩提豈可世攝。天因答即反質身子。汝得羅漢道耶。身子答。無所得故而得。此如大品佛四句問善吉得道。善吉答不住四句而實得道。此是絕思議俗四句見真得道。天曰諸佛菩薩亦復如是。是絕不思議俗四句。見不思議真得道。所以然者。

【現代漢語翻譯】現代漢語譯本：依據藏教、通教的八相成道之說，所以維摩詰說『我證得菩提也沒有一個固定的處所』。如果舍利弗認為通過思議可以真正成為凡夫，那我示現不可思議的真諦，就成了八相成道。你沒有這樣的事情，我又怎麼會有呢？然而，阿羅漢可以變化為凡夫，但不是真正的凡夫。法身成道也不是八相成道。眾生應該通過示現八相來得到度化，所以（佛）就示現八相成道。阿羅漢實際上不會再成為凡夫。我證得無生法忍，實際上也沒有八相。這是對前面所說『覆相』的解釋。接下來，舍利弗回答說：『我成為凡夫是沒有這種事情的。』天女就接著說：『我證得菩提也沒有一個固定的處所。』之所以這樣並列，是因為如果舍利弗問的是法身究竟如何成道，這從十住菩薩開始就無法看到它的起始，只有佛與佛才能徹底瞭解。天女假設回答舍利弗成道的時間長短，就像《法華經》中闡明的大通智勝佛的王子們修行的因地。舍利弗怎麼能知道這八相成道呢？僅僅證得無生法忍，就能隨著因緣示現八相成佛，何必追問呢？接下來，天女自己解釋說，菩提沒有固定的處所，所以沒有證得者。這是法身觀照不可思議的真諦，空無方所。諸佛不能通過修行到達，所以說沒有證得者。

舍利弗在下面用二乘人的角度，依據思議的俗諦來提問。天女仍然依據不可思議的真諦來回答。起初，舍利弗問道：『現在諸佛證得菩提，像恒河沙一樣眾多。』這是將通教的俗諦八相成道作為提問。所以說像恒河沙一樣眾多。之所以這樣說，是因為三藏教沒有說有十方佛，雖然有這個意義，但不明顯。接下來，天女就回答說：『都是用世俗的文字來說有過去、現在、未來三世的佛，不是說真諦中有三世。』只是假名安立三世，而真正的菩提怎麼可以用世俗來概括呢？天女因為回答就反過來質問舍利弗：『你證得阿羅漢道了嗎？』舍利弗回答說：『因為沒有證得，所以才證得。』這就像《大品般若經》中佛用四句來問善吉證得道沒有，善吉回答說不住於四句而實際上證得了道。這是斷絕思議的俗諦四句，見到真諦而證得道。天女說：『諸佛菩薩也是這樣。』這是斷絕不可思議的俗諦四句，見到不可思議的真諦而證得道。之所以這樣說，是因為……

【English Translation】 English version: Based on the Eight Aspects of Enlightenment in the Treasury Teaching (藏教, Zang Jiao) and Common Teaching (通教, Tong Jiao), Vimalakirti said, 'There is no fixed place where I attained Bodhi.' If Shariputra thinks that one can truly become a common person through conceptualization, then my manifestation of the inconceivable truth becomes the Eight Aspects of Enlightenment. You don't have such a thing, so how could I have it? However, an Arhat can transform into a common person, but is not a true common person. The Dharma Body's (法身, Fa Shen) attainment of enlightenment is also not the Eight Aspects. Sentient beings should be delivered by manifesting the Eight Aspects, so (the Buddha) manifests the Eight Aspects of Enlightenment. Arhats do not actually become common people again. My attainment of non-origination (無生, Wu Sheng) also does not actually have the Eight Aspects. This is an explanation of the 'covered aspects' mentioned earlier. Next, Shariputra replied, 'There is no such thing as me becoming a common person.' The goddess then continued, 'There is no fixed place where I attained Bodhi either.' The reason for this juxtaposition is that if Shariputra is asking about how the Dharma Body ultimately attains enlightenment, its beginning cannot be seen from the stage of the Ten Dwellings (十住, Shi Zhu) onwards; only Buddhas can fully understand it. The goddess hypothetically answers Shariputra about the length of time it takes to attain enlightenment, like the princes in the Lotus Sutra who became the Great Universal Wisdom Excellence Buddha (大通智勝佛, Da Tong Zhi Sheng Fo) and cultivated the causal ground. How could Shariputra know these Eight Aspects of Enlightenment? Merely attaining non-origination can manifest the Eight Aspects and become a Buddha according to conditions, so why ask further? Next, the goddess herself explains that Bodhi has no fixed place, so there is no one who attains it. This is the Dharma Body contemplating the inconceivable true reality, which is empty and without location. Buddhas cannot reach it through practice, so it is said that there is no one who attains it.

Shariputra asks from the perspective of the Two Vehicles (二乘, Er Cheng) below, based on the conceptual mundane truth. The goddess still answers based on the inconceivable ultimate truth. Initially, Shariputra asked, 'Now, the Buddhas who attain Bodhi are as numerous as the sands of the Ganges River.' This takes the mundane truth of the Common Teaching's Eight Aspects of Enlightenment as a question. That's why it's said to be as numerous as the sands of the Ganges River. The reason for this is that the Tripitaka Teaching (三藏教, San Zang Jiao) does not say that there are Buddhas in the ten directions, although it has this meaning, it is not obvious. Next, the goddess then replied, 'All use mundane language to say that there are Buddhas of the past, present, and future, but it is not said that there are three times in the ultimate truth.' It is only a provisional establishment of the three times, and how can true Bodhi be encompassed by the mundane? Because of the answer, the goddess then questions Shariputra in return, 'Have you attained the Arhat path?' Shariputra replied, 'Because there is nothing to attain, therefore I attain it.' This is like in the Great Perfection of Wisdom Sutra (大品般若經, Da Pin Ban Ruo Jing), the Buddha uses four phrases to ask Subhuti whether he has attained the path, and Subhuti replies that he does not abide in the four phrases but actually attains the path. This is cutting off the four phrases of the conceptual mundane truth, seeing the true reality, and attaining the path. The goddess said, 'The Buddhas and Bodhisattvas are also like this.' This is cutting off the four phrases of the inconceivable mundane truth, seeing the inconceivable true reality, and attaining the path. The reason for this is...

天意小乘思議得道尚以無得為得。何況大乘不思議得道而不絕四句無所得而得。語類相併其意天隔。

爾時下品之大段。第七凈名述成。天女上答身子皆實不虛。文為四。一久值諸佛。二遊戲神通。三得無生忍。四愿隨意現。雖復身子研問未能令義顯現。故凈名述成天女所答六義方顯也。一已曾供養九十二億佛者。是順佛教能觀因緣三諦。故得棲此空室以慈悲熏。現天女像。散如法華平等供養。表通惑已盡別惑侵除得文字性離不思議解脫。即是述成天女答身子初問。明若離別惑華不著身。亦述成答身子第二問。明思議不思議二脫不同。二遊戲神通誓願具足者。述入瞻卜林不嗅餘香。亦述答第四轉女身問。如本願故現女身也。三得無生忍即是述第六身子問久如得菩提。天女答無所得故而得即是法身成道。四以本願故隨意能現。教化眾生。即是述第五身子問沒生。天女答如佛化生。法身出沒本願應化真應本跡其義顯也。問身子何故前問沒生次問得道久如。凈名述成。何故前述法身成道次述沒生。答身子迷心而問絕事至理。凈名以理述成。得無生忍即得法身方有應用。身子雖有六問天女答無留滯。正意猶為難見。故用四義述成意乃分明。

維摩經略疏卷第八大正藏第 38 冊 No. 1778 維摩經略

【現代漢語翻譯】現代漢語譯本天意小乘的思議得道，尚且以無所得為得。何況大乘的不思議得道，不絕四句，以無所得而為得。這些言語表面相似，但其意義卻有天壤之別。

下面是下品（指《維摩詰經》）之中的一大段。第七部分是維摩詰對天女的闡述和完成。天女之前對舍利弗的回答都是真實不虛的。這段文字分為四個部分：一、久遠以來供養諸佛；二、遊戲神通；三、獲得無生法忍；四、隨愿顯現。雖然舍利弗反覆詢問，但未能使意義完全顯現。因此，維摩詰闡述並完成了天女所回答的六個要義，這才得以顯明。一、『已曾供養九十二億佛』，這是順應佛教，能夠觀察因緣三諦。因此得以安住于這空室，以慈悲熏修，顯現天女之像，如《法華經》般平等供養，表明通惑已經斷盡，別惑逐漸消除，獲得文字性離不思議解脫。這便是闡述並完成了天女對舍利弗最初問題的回答，說明如果遠離別惑，蓮花便不會沾身。也闡述並完成了對舍利弗第二個問題的回答，說明思議和不思議兩種解脫的不同。二、『遊戲神通誓願具足』，闡述了進入瞻卜林不嗅其他香味。也闡述並回答了第四個關於轉女身的問題，因為是根據本願而顯現女身。三、『得無生忍』，即是闡述第六個舍利弗問『多久才能得菩提』，天女回答『無所得故而得』，即是法身成就。四、『以本願故隨意能現，教化眾生』，即是闡述第五個舍利弗問『沒生』，天女回答『如佛化生』。法身的出沒是本願的應化，真應本跡，其意義顯明。問：舍利弗為何先問『沒生』，再問『得道多久』？維摩詰的闡述完成，為何先闡述法身成就，再闡述『沒生』？答：舍利弗迷惑於心而問，窮究事相至理。維摩詰以理來闡述完成。獲得無生法忍，才能得到法身，方能有應用。舍利弗雖有六問，天女回答沒有滯礙，但真正的意義仍然難以理解。所以用四個要義來闡述完成，意義才得以分明。

《維摩經略疏》卷第八大正藏第 38 冊 No. 1778 《維摩經略

【English Translation】 English version The intentional, Small Vehicle (Hinayana) attainment of enlightenment still regards non-attainment as attainment. How much more so the inconceivable, Great Vehicle (Mahayana) attainment of enlightenment, which does not sever the four propositions, and attains through non-attainment. Though the words are similar, their meanings are as far apart as heaven and earth.

The following is a major section from the lower part (of the Vimalakirti Sutra). The seventh part is Vimalakirti's elaboration and completion of the celestial maiden's statements. The celestial maiden's previous answers to Sariputra were all true and not false. This section is divided into four parts: 1. Having long served all Buddhas; 2. Sporting with supernatural powers; 3. Attaining the patience of non-origination; 4. Manifesting at will. Although Sariputra repeatedly inquired, he could not fully reveal the meaning. Therefore, Vimalakirti elaborated and completed the six essential points answered by the celestial maiden, which then became clear. 1. 'Having already made offerings to ninety-two billion Buddhas,' this is in accordance with Buddhism, being able to observe the three truths of dependent origination (pratītyasamutpāda). Therefore, she is able to dwell in this empty room, imbued with loving-kindness and compassion, manifesting the form of a celestial maiden, making offerings equally like in the Lotus Sutra, indicating that the pervasive delusions (kleshas) have been exhausted, and the specific delusions are gradually eliminated, attaining the liberation of the nature of letters, beyond conception. This is the elaboration and completion of the celestial maiden's answer to Sariputra's initial question, explaining that if one is free from specific delusions, the lotus flower will not cling to the body. It also elaborates and completes the answer to Sariputra's second question, explaining the difference between the two liberations of conception and non-conception. 2. 'Sporting with supernatural powers, vows fulfilled,' elaborates on entering the Champak forest without smelling other fragrances. It also elaborates and answers the fourth question about transforming the female body, because it is manifesting the female body according to the original vow. 3. 'Attaining the patience of non-origination,' is the elaboration of the sixth question Sariputra asked, 'How long does it take to attain Bodhi (enlightenment)?' The celestial maiden answered, 'Attaining through non-attainment,' which is the accomplishment of the Dharma body (Dharmakaya). 4. 'Being able to manifest at will due to the original vow, teaching and transforming sentient beings,' is the elaboration of the fifth question Sariputra asked, 'Passing away and being born?' The celestial maiden answered, 'Like the Buddha's manifested birth.' The appearance and disappearance of the Dharma body is the transformation of the original vow, the true response and the original traces, its meaning is clear. Question: Why did Sariputra first ask about 'passing away and being born,' and then ask 'How long does it take to attain enlightenment?' Vimalakirti's elaboration and completion, why does it first elaborate on the accomplishment of the Dharma body, and then elaborate on 'passing away and being born?' Answer: Sariputra is deluded in mind and asks, exhaustively investigating the ultimate truth of phenomena. Vimalakirti elaborates and completes with reason. Attaining the patience of non-origination, one can attain the Dharma body, and then there can be application. Although Sariputra had six questions, the celestial maiden's answers were without hindrance, but the true meaning is still difficult to understand. Therefore, using four essential points to elaborate and complete, the meaning becomes clear.

Vimalakirti Sutra Commentary, Volume 8 Taisho Tripitaka Volume 38, No. 1778, Vimalakirti Sutra Commentary

疏

維摩經略疏卷第九(小卷二十四)

天臺沙門湛然述

佛道品

今明此品略用三意通釋。一明此品來意。二釋此品名。三入文解釋。初明此品次觀眾生品來者。前品正明通相入空。正成問疾品通教從假入空。調伏界內有疾菩薩。兼成室外為國王長者說法。已如前說。今此品次明通相從空入假觀。明非道之道非種之種非眷屬之眷屬。此即不有而有。正成問疾品明別教通相從空入假觀。調伏恒沙實疾菩薩。上文云以無所受而受諸受。未具佛法不應滅受取證也。亦兼為室外呵諸大弟子。不能于諸見不動而修三十七品。以五逆相而得解脫等。故有此品來也。次釋此品名。言佛道者佛以覺為義。自覺覺他名之為佛。道以通達為義。所覺之理能通觀智從因達果名之為道。此以智理標名故云佛道品。正如此品用非道之理即是佛道。是以凈名答文殊云。菩薩行於非道通達佛道名為佛道。言非道者大論云十二因緣有三種道。一煩惱道。二業道。三苦道。煩惱即無明愛取三支。業即行有二支。苦即識名色六入觸受生老死七支。此之三道皆非佛道故言非道。非道之理即是諸佛實相智慧功德之理。理即是道故說非道即是佛道。問此品不約因緣明義。何得約因緣三道為非道也。答一切非道不出此三。何者十界攝一

【現代漢語翻譯】現代漢語譯本《維摩經略疏》卷第九（小卷二十四）

天臺沙門湛然述

佛道品

現在用三種方式來解釋這一品。一是說明這一品的來意，二是解釋這一品的名稱，三是進入經文解釋。首先說明這一品緊接著《觀眾生品》的原因。《觀眾生品》主要闡明了通相入空的道理，成就了《問疾品》中通教菩薩從假入空，調伏界內有疾病的菩薩，同時也為室外的國王長者說法，這些都已經說過了。現在這一品緊接著闡明通相從空入假的觀法，闡明非道之道，非種之種，非眷屬之眷屬，這就是不有而有。成就了《問疾品》中別教菩薩從空入假的觀法，調伏恒河沙數身患實疾的菩薩。上文說『以無所受而受諸受』，如果佛法不完備，就不應該滅受取證。同時也為室外呵斥各位大弟子，不能在各種見解不動搖的情況下修習三十七道品，以五逆之相而獲得解脫等等，所以才有了這一品的出現。

其次解釋這一品的名稱。『佛道』，佛以覺悟為意義，自己覺悟並且使他人覺悟，就叫做佛。『道』以通達為意義，所覺悟的道理能夠通達觀智，從因達到果，就叫做道。這裡用智慧和道理來標明名稱，所以叫做《佛道品》。正像這一品用非道的道理，就是佛道。因此維摩詰回答文殊菩薩說，菩薩行於非道，通達佛道，就叫做佛道。說到『非道』，《大智度論》中說十二因緣有三種道：一是煩惱道，二是業道，三是苦道。煩惱道就是無明、愛、取這三支；業道就是行、有這兩支；苦道就是識、名色、六入、觸、受、生、老死這七支。這三種道都不是佛道，所以說非道。非道的道理就是諸佛實相智慧功德的道理，道理就是道，所以說非道就是佛道。有人問，這一品沒有按照因緣來闡明意義，怎麼能按照因緣的三道作為非道呢？回答說，一切非道都離不開這三種。為什麼呢？十界包含一切。

【English Translation】 English version Vimalakirti Sutra Commentary, Scroll 9 (Small Scroll 24)

By Shramana Zhanran of Tiantai

Chapter on the Buddha Path (佛道品, Fó Dào Pǐn)

Now, I will explain this chapter using three approaches. First, I will clarify the purpose of this chapter. Second, I will explain the name of this chapter. Third, I will enter into the textual explanation. First, to explain why this chapter follows the 'Chapter on Observing Living Beings' (觀眾生品, Guān Zhòngshēng Pǐn). The previous chapter mainly elucidated the principle of entering emptiness through the common characteristic (通相, tōngxiàng), accomplishing the teaching in the 'Chapter on Inquiry of Illness' (問疾品, Wèn Jí Pǐn) where Bodhisattvas of the shared teaching (通教, tōngjiào) enter emptiness from the provisional (假, jiǎ), subduing Bodhisattvas within the realm who have illnesses, and also speaking Dharma to the kings and elders outside the room, as has been said before. Now, this chapter follows to elucidate the contemplation of entering the provisional from emptiness through the common characteristic, clarifying the path that is not a path, the seed that is not a seed, the relatives that are not relatives—this is precisely having without having. It accomplishes the contemplation in the 'Chapter on Inquiry of Illness' where Bodhisattvas of the distinct teaching (別教, biéjiào) enter the provisional from emptiness, subduing Bodhisattvas with real illnesses as numerous as the sands of the Ganges. The previous text said, 'To receive all receptions without receiving anything.' If the Buddha Dharma is not complete, one should not extinguish reception to attain realization. It also serves to rebuke the great disciples outside the room for not being able to cultivate the Thirty-Seven Limbs of Enlightenment (三十七品, sānshíqī pǐn) without being moved by various views, and for attaining liberation through the five rebellious acts (五逆相, wǔ nì xiàng), and so on. Therefore, this chapter comes into being.

Next, to explain the name of this chapter. 'Buddha Path' (佛道, Fó Dào): 'Buddha' (佛, Fó) means awakening; self-awakening and causing others to awaken is called a Buddha. 'Path' (道, Dào) means thorough understanding; the principle that is awakened can thoroughly understand wisdom, and reaching the result from the cause is called the Path. Here, the name is marked by wisdom and principle, so it is called the 'Chapter on the Buddha Path.' Just as this chapter uses the principle of the non-path, which is the Buddha Path. Therefore, Vimalakirti (凈名, Jìngmíng) answered Manjushri (文殊, Wénshū) saying, 'Bodhisattvas practice the non-path, thoroughly understanding the Buddha Path, which is called the Buddha Path.' Speaking of the 'non-path,' the Mahaprajnaparamita Shastra (大智度論, Dà Zhìdù Lùn) says that the Twelve Links of Dependent Origination (十二因緣, shí'èr yīnyuán) have three paths: first, the path of afflictions (煩惱道, fánnǎo dào); second, the path of karma (業道, yè dào); and third, the path of suffering (苦道, kǔ dào). The path of afflictions is ignorance (無明, wúmíng), craving (愛, ài), and grasping (取, qǔ); the path of karma is action (行, xíng) and existence (有, yǒu); the path of suffering is consciousness (識, shí), name and form (名色, míngsè), the six entrances (六入, liùrù), contact (觸, chù), sensation (受, shòu), birth (生, shēng), old age and death (老死, lǎosǐ). These three paths are not the Buddha Path, so it is called the non-path. The principle of the non-path is the principle of the wisdom and merit of the true nature of all Buddhas; principle is the path, so it is said that the non-path is the Buddha Path. Someone asks, this chapter does not explain the meaning according to dependent origination, how can it take the three paths of dependent origination as the non-path? The answer is that all non-paths cannot be separated from these three. Why? The Ten Realms (十界, Shíjiè) encompass everything.

切九皆非道。唯佛法界名為佛道。此經明不思議佛道故九界非道皆是佛道。是九界道中六道是有為十二緣。三乘是無為十二緣。即世出世二邊之道各有三道。不能通相從空入假順入不思議解脫之道。故皆非佛道。但此品不別明菩薩是非道者。以有四教菩薩道故。別圓入中即是佛道。複次方便菩薩皆有悲願快順佛道。故不簡出。實非佛道。若是佛道凈名何故呵四菩薩八千之徒。複次此品明遍入諸道斷其因緣。豈不入方便教菩薩斷其有為無為緣集。問若佛是能覺智。道是所覺理者。此非道之理即佛性理不。答如所問也。問若即是者佛性有三。謂正緣了。非道亦得是三因不。答亦如是具如玄義。何者苦即正因煩惱即了因業即緣因。故大經云十二因緣名為佛性。佛性不出三種。因名三種佛性果名三德涅槃。何者苦即法性五陰。屬正因佛性。故大經云無明有愛是二中間則有生死名為中道。中道者即是正因。若轉無明為明是則由惑有解。即是了因。若轉惡為善則由惡有善。即是緣因。故知三種非道之理即是三種佛性之理。故凈名言行於非道通達佛道。問諸師多雲此經未明佛性。何得引涅槃明十二因緣是佛性義以釋此品。答大經云若言十一部經不明佛性非謗佛法僧。若說十二部經不明佛性即謗佛法僧。今此方等具十二部。何得言不明

【現代漢語翻譯】現代漢語譯本切九皆非道：切九（一切九法界）都不是真正的佛道。只有佛法界才可稱為佛道。此經明不思議佛道故九界非道皆是佛道：這部經闡明了不可思議的佛道，所以說九法界雖然不是佛道，但都包含著佛道的可能性。是九界道中六道是有為十二緣。三乘是無為十二緣。即世出世二邊之道各有三道。不能通相從空入假順入不思議解脫之道。故皆非佛道：在這九法界的道中，六道是有為的十二因緣，聲聞、緣覺、菩薩三乘是無為的十二因緣。也就是說，世間和出世間的兩種道，各有三種道，但都不能互相貫通，不能從空入假，順應進入不可思議的解脫之道。所以說，這些都不是真正的佛道。但此品不別明菩薩是非道者。以有四教菩薩道故。別圓入中即是佛道。複次方便菩薩皆有悲願快順佛道。故不簡出。實非佛道。若是佛道凈名何故呵四菩薩八千之徒：但是，這一品沒有特別說明菩薩道不是佛道，因為有藏、通、別、圓四教的菩薩道。其中，別教和圓教的菩薩道，如果能夠入中道，那就是佛道。而且，權巧方便的菩薩都具有慈悲和願力，能夠快速地順應佛道，所以沒有特別區分出來。實際上，方便道的菩薩道並非真正的佛道。如果方便道的菩薩道是佛道，維摩詰為什麼還要呵斥四位菩薩和八千弟子呢？複次此品明遍入諸道斷其因緣。豈不入方便教菩薩斷其有為無為緣集：而且，這一品闡明了遍入各種道，斷除其中的因緣。這難道不是也包括了方便教的菩薩，斷除他們的有為和無為的因緣集合嗎？問若佛是能覺智。道是所覺理者。此非道之理即佛性理不：問：如果佛是能覺悟的智慧，道是所覺悟的真理，那麼，這非道的道理，就是佛性的道理嗎？答如所問也：答：正如你所問的那樣。問若即是者佛性有三。謂正緣了。非道亦得是三因不：問：如果就是這樣，佛性有三種，即正因、緣因、了因。那麼，非道也能是這三種因嗎？答亦如是具如玄義：答：也是這樣的，具體內容可以參考《玄義》。何者苦即正因煩惱即了因業即緣因。故大經云十二因緣名為佛性。佛性不出三種。因名三種佛性果名三德涅槃：什麼是苦？苦就是正因。什麼是煩惱？煩惱就是了因。什麼是業？業就是緣因。所以《大涅槃經》說，十二因緣就是佛性。佛性不出這三種。因叫做三種佛性，果叫做三德涅槃。何者苦即法性五陰。屬正因佛性。故大經云無明有愛是二中間則有生死名為中道。中道者即是正因。若轉無明為明是則由惑有解。即是了因。若轉惡為善則由惡有善。即是緣因。故知三種非道之理即是三種佛性之理。故凈名言行於非道通達佛道：什麼是苦？苦就是法性的五陰，屬於正因佛性。所以《大涅槃經》說，無明和愛是兩個極端，在這兩者之間就有生死，這叫做中道。中道就是正因。如果把無明轉變為光明，那就是由迷惑而產生了解脫，這就是了因。如果把惡轉變為善，那就是由惡而產生了善，這就是緣因。所以要知道，這三種非道的道理，就是三種佛性的道理。所以維摩詰說，在非道中修行，也能通達佛道。問諸師多雲此經未明佛性。何得引涅槃明十二因緣是佛性義以釋此品：問：很多法師都說這部經沒有闡明佛性，怎麼能引用《涅槃經》中十二因緣就是佛性的意義來解釋這一品呢？答大經云若言十一部經不明佛性非謗佛法僧。若說十二部經不明佛性即謗佛法僧。今此方等具十二部。何得言不明：答：《大涅槃經》說，如果說十一部經沒有闡明佛性，那還不算誹謗佛法僧；如果說十二部經沒有闡明佛性，那就是誹謗佛法僧。現在這部方等經具備十二部經的內容，怎麼能說它沒有闡明佛性呢？

【English Translation】 English version 'All the Nine are not the Path': All the Nine Realms (everything in the Nine Realms of existence) are not the true Buddha Path. Only the Buddha Realm is called the Buddha Path. 'This Sutra elucidates the Inconceivable Buddha Path, therefore the Nine Realms, though not the Path, are all the Buddha Path': This sutra elucidates the inconceivable Buddha Path, so it is said that although the Nine Realms are not the Buddha Path, they all contain the possibility of the Buddha Path. 'Among the paths of the Nine Realms, the Six Paths are the conditioned Twelve Nidanas. The Three Vehicles are the unconditioned Twelve Nidanas. That is, the paths of the two extremes of the mundane and supramundane each have three paths. They cannot interpenetrate, entering from emptiness into provisionality, smoothly entering the inconceivable path of liberation. Therefore, they are all not the Buddha Path': Among the paths of these Nine Realms, the Six Paths are the conditioned Twelve Nidanas, and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are the unconditioned Twelve Nidanas. That is to say, the two paths of the mundane and supramundane each have three paths, but they cannot interpenetrate each other, cannot enter from emptiness into provisionality, and smoothly enter the inconceivable path of liberation. Therefore, these are not the true Buddha Path. 'However, this chapter does not specifically state that the Bodhisattvas are not the Path, because there are the Bodhisattva Paths of the Four Teachings. Entering the Middle Way through the Distinct and Perfect Teachings is the Buddha Path. Furthermore, expedient Bodhisattvas all have compassion and vows, quickly conforming to the Buddha Path. Therefore, they are not distinguished. In reality, they are not the Buddha Path. If they were the Buddha Path, why did Vimalakīrti scold the four Bodhisattvas and the eight thousand disciples?': However, this chapter does not specifically state that the Bodhisattva Path is not the Buddha Path, because there are the Bodhisattva Paths of the Tripiṭaka, Shared, Distinct, and Perfect Teachings. Among them, the Bodhisattva Paths of the Distinct and Perfect Teachings, if they can enter the Middle Way, that is the Buddha Path. Moreover, expedient Bodhisattvas all have compassion and vows, and can quickly conform to the Buddha Path, so they are not specifically distinguished. In reality, the Bodhisattva Path of expedient means is not the true Buddha Path. If the Bodhisattva Path of expedient means were the Buddha Path, why would Vimalakīrti scold the four Bodhisattvas and the eight thousand disciples? 'Furthermore, this chapter elucidates entering all paths and severing their causes and conditions. Does this not also include the expedient teaching Bodhisattvas severing their conditioned and unconditioned accumulations of causes and conditions?': Moreover, this chapter elucidates entering all paths and severing their causes and conditions. Does this not also include the Bodhisattvas of the expedient teaching, severing their conditioned and unconditioned accumulations of causes and conditions? 'Question: If the Buddha is the wisdom that can awaken, and the Path is the principle that is awakened to, then is the principle of this non-path the principle of Buddha-nature?': Question: If the Buddha is the wisdom that can awaken, and the Path is the principle that is awakened to, then is the principle of this non-path the principle of Buddha-nature? 'Answer: As you have asked': Answer: As you have asked. 'Question: If that is the case, Buddha-nature has three, namely, the primary cause, the enabling cause, and the direct cause. Can the non-path also be these three causes?': Question: If that is the case, Buddha-nature has three, namely, the primary cause (hetu), the enabling cause (pratyaya), and the direct cause (ālambana). Can the non-path also be these three causes? 'Answer: It is also like that, as fully explained in the Profound Meaning': Answer: It is also like that, as fully explained in the 'Profound Meaning'. 'What is suffering? It is the primary cause. What is affliction? It is the enabling cause. What is karma? It is the supporting cause. Therefore, the Mahāparinirvāṇa Sūtra says that the Twelve Nidanas are called Buddha-nature. Buddha-nature does not go beyond these three. The cause is called the three kinds of Buddha-nature, and the result is called the three virtues of Nirvāṇa': What is suffering (duḥkha)? It is the primary cause. What is affliction (kleśa)? It is the enabling cause. What is karma? It is the supporting cause. Therefore, the Mahāparinirvāṇa Sūtra says that the Twelve Nidanas are called Buddha-nature. Buddha-nature does not go beyond these three. The cause is called the three kinds of Buddha-nature, and the result is called the three virtues of Nirvāṇa. 'What is suffering? It is the five skandhas of Dharma-nature, belonging to the primary cause of Buddha-nature. Therefore, the Mahāparinirvāṇa Sūtra says that ignorance and love are the two extremes, and between these two there is birth and death, which is called the Middle Way. The Middle Way is the primary cause. If ignorance is transformed into light, then there is liberation from delusion, which is the enabling cause. If evil is transformed into good, then there is good from evil, which is the supporting cause. Therefore, know that the principle of the three non-paths is the principle of the three Buddha-natures. Therefore, Vimalakīrti said, 'Practicing in the non-path, one can penetrate the Buddha Path'': What is suffering? It is the five skandhas (form, feeling, perception, mental formations, and consciousness) of Dharma-nature, belonging to the primary cause of Buddha-nature. Therefore, the Mahāparinirvāṇa Sūtra says that ignorance (avidyā) and love (tṛṣṇā) are the two extremes, and between these two there is birth and death, which is called the Middle Way. The Middle Way is the primary cause. If ignorance is transformed into light, then there is liberation from delusion, which is the enabling cause. If evil is transformed into good, then there is good from evil, which is the supporting cause. Therefore, know that the principle of the three non-paths is the principle of the three Buddha-natures. Therefore, Vimalakīrti said, 'Practicing in the non-path, one can penetrate the Buddha Path'. 'Question: Many teachers say that this sutra does not elucidate Buddha-nature. How can you cite the Mahāparinirvāṇa Sūtra's meaning that the Twelve Nidanas are Buddha-nature to explain this chapter?': Question: Many teachers say that this sutra does not elucidate Buddha-nature. How can you cite the Mahāparinirvāṇa Sūtra's meaning that the Twelve Nidanas are Buddha-nature to explain this chapter? 'Answer: The Mahāparinirvāṇa Sūtra says that if you say that the eleven types of sutras do not elucidate Buddha-nature, it is not slandering the Buddha, Dharma, and Sangha. If you say that the twelve types of sutras do not elucidate Buddha-nature, it is slandering the Buddha, Dharma, and Sangha. Now, this Vaipulya Sutra contains the twelve types of sutras. How can you say that it does not elucidate?': Answer: The Mahāparinirvāṇa Sūtra says that if you say that the eleven types of sutras do not elucidate Buddha-nature, it is not slandering the Buddha, Dharma, and Sangha. If you say that the twelve types of sutras do not elucidate Buddha-nature, it is slandering the Buddha, Dharma, and Sangha. Now, this Vaipulya Sutra contains the twelve types of sutras. How can you say that it does not elucidate?

佛性。問此經始終無佛性名。何得說言明佛性也。答此品凈名說非道為道。文殊說非種為種。種性即是眼目異名。如天帝釋豈異憍尸。若謂不作佛性名說。不開佛性義者。有經不以二諦名說亦應不開二諦。何得言諸佛常依二諦說法。

問若佛性有三種亦三不。答如所問。故此品文殊言有身為種六入為種。即苦道正因種性之異名也。無明貪恚等為種。即煩惱道了因種性之異名。十不善為種。即業道緣因種性之異名也。種性之與性義實相映。故法華云唯有如來知此眾生種相體性。即其義也。問種以能生為義義映無常。性以不改為義。義映于常。此二義別何得言映。答緣了映種不足致疑。但正因映種義似有乖。深求其致亦相映也。如真非因果說為正因。是則非因性為正因性。何以不得非因種說為正因種子。問若此經明如來種與涅槃佛性同者。何故言若見無為入正位者。不能復發菩提心也。猶如根敗。種義可斷佛性之義則不可斷。何以得同。答此帶方便明種性義。于利根菩薩即是究竟。二乘不了故須呵折。呵折其聲聞密有發理。故法華云。而昔于菩薩前毀呰聲聞樂小法者。然佛實以大乘教化。即其義也。問十二因緣法性皆是正因。觀因緣智通是了因。助修之善並是緣因。何以偏判各有所屬。答義有通別。若如所問乃是通

【現代漢語翻譯】現代漢語譯本：問：這部經從頭到尾都沒有提到『佛性』（Buddha-nature）這個詞，怎麼能說它闡明了佛性呢？答：這一品中，《維摩經》（Vimalakirti Sutra）講『非道為道』，文殊菩薩（Manjusri）講『非種為種』。『種性』（gotra）其實是『眼目』的另一種說法，就像天帝釋（Śakra）難道不同於憍尸迦（Kauśika）嗎？如果說不使用『佛性』這個名稱，就不能闡明佛性的意義，那麼有些經典不使用『二諦』（two truths）這個名稱，難道就不能闡明二諦了嗎？怎麼能說諸佛總是依據二諦說法呢？

問：如果佛性有三種，那麼這三種是相同還是不同呢？答：正如你所問的，所以這一品中文殊菩薩說，『有身為種』，『六入為種』，這實際上是苦道（suffering）正因（hetu-pratyaya）種性的不同名稱。『無明』（ignorance）、『貪』（greed）、『嗔』（hatred）等為種，這是煩惱道（klesha）了因（adhipati-pratyaya）種性的不同名稱。『十不善』（ten unwholesome actions）為種，這是業道（karma）緣因（alambana-pratyaya）種性的不同名稱。『種性』和『性』的意義實際上是相互呼應的，所以《法華經》（Lotus Sutra）說：『唯有如來知此眾生種相體性』，就是這個意思。問：『種』以能生為意義，這個意義與無常（impermanence）相應；『性』以不變為意義，這個意義與常（permanence）相應。這兩個意義不同，怎麼能說它們相互呼應呢？答：緣因和了因與『種』相應，不足以引起疑問。但是正因與『種』相應，意義上似乎有些矛盾。深入探究其根本原因，也是相互呼應的。例如，『真非因果』被說為正因，那麼非因的『性』就是正因的『性』。為什麼不能把非因的『種』說為正因的『種子』呢？問：如果這部經闡明如來種（Tathāgatagarbha）與涅槃佛性（Nirvana-Buddha-nature）相同，那麼為什麼說『若見無為入正位者』，就不能再發起菩提心（bodhicitta）呢？就像根已經敗壞一樣。『種』的意義可以斷絕，而佛性的意義則不可斷絕，怎麼能說它們相同呢？答：這是帶著方便（upāya）來闡明種性的意義。對於利根菩薩（sharp-witted bodhisattva）來說，這就是究竟的。二乘（two vehicles）之人不瞭解，所以需要呵斥。呵斥聲聞（śrāvaka）實際上是爲了啓發他們。所以《法華經》說：『而昔于菩薩前毀呰聲聞樂小法者，然佛實以大乘教化』，就是這個意思。問：十二因緣（twelve links of dependent origination）的法性（dharma-nature）都是正因，觀察因緣的智慧都是了因，輔助修行的善行都是緣因。為什麼偏偏判斷它們各有所屬呢？答：意義上有通有別。如果像你所問的那樣，那就是通的。

English version: Question: This sutra does not mention the term 'Buddha-nature' (Buddha-nature) from beginning to end. How can it be said that it elucidates Buddha-nature? Answer: In this chapter, the Vimalakirti Sutra speaks of 'non-path as path,' and Manjusri (Manjusri) speaks of 'non-seed as seed.' 'Gotra' (gotra) is actually another name for 'eye.' Is Śakra (Śakra) different from Kauśika (Kauśika)? If it is said that without using the name 'Buddha-nature,' the meaning of Buddha-nature cannot be elucidated, then some sutras do not use the name 'two truths' (two truths). Can it be said that the two truths cannot be elucidated? How can it be said that all Buddhas always teach according to the two truths?

Question: If there are three types of Buddha-nature, are these three the same or different? Answer: As you asked, Manjusri says in this chapter, 'having a body as a seed' and 'the six entrances as a seed.' This is actually a different name for the hetu-pratyaya (hetu-pratyaya) gotra of the path of suffering (suffering). 'Ignorance' (ignorance), 'greed' (greed), 'hatred' (hatred), etc., are seeds, which are different names for the adhipati-pratyaya (adhipati-pratyaya) gotra of the path of klesha (klesha). 'Ten unwholesome actions' (ten unwholesome actions) are seeds, which are different names for the alambana-pratyaya (alambana-pratyaya) gotra of the path of karma (karma). The meaning of 'gotra' and 'nature' actually echo each other, so the Lotus Sutra (Lotus Sutra) says: 'Only the Tathagata knows the species, form, nature of these beings,' which is the meaning. Question: 'Seed' takes the meaning of being able to produce, and this meaning corresponds to impermanence (impermanence); 'nature' takes the meaning of being unchangeable, and this meaning corresponds to permanence (permanence). These two meanings are different. How can it be said that they echo each other? Answer: Alambana-pratyaya and adhipati-pratyaya corresponding to 'seed' are not enough to raise doubts. However, hetu-pratyaya corresponding to 'seed' seems to be contradictory in meaning. If we delve into the root cause, they also echo each other. For example, 'true non-cause and effect' is said to be hetu-pratyaya, then the 'nature' of non-cause is the 'nature' of hetu-pratyaya. Why can't the 'seed' of non-cause be said to be the 'seed' of hetu-pratyaya? Question: If this sutra elucidates that the Tathāgatagarbha (Tathāgatagarbha) is the same as Nirvana-Buddha-nature (Nirvana-Buddha-nature), then why does it say that 'those who see the unconditioned and enter the right position' cannot generate bodhicitta (bodhicitta) again? It's like the root has been corrupted. The meaning of 'seed' can be cut off, but the meaning of Buddha-nature cannot be cut off. How can it be said that they are the same? Answer: This is to elucidate the meaning of gotra with upāya (upāya). For sharp-witted bodhisattvas (sharp-witted bodhisattva), this is the ultimate. Those of the two vehicles (two vehicles) do not understand, so they need to be reprimanded. Reprimanding the śrāvakas (śrāvaka) is actually to enlighten them. Therefore, the Lotus Sutra says: 'But in the past, in front of the bodhisattvas, they slandered the śrāvakas who delighted in the small Dharma, but the Buddha actually taught with the Mahayana,' which is the meaning. Question: The dharma-nature (dharma-nature) of the twelve links of dependent origination (twelve links of dependent origination) are all hetu-pratyaya, the wisdom of observing dependent origination is all adhipati-pratyaya, and the good deeds that assist cultivation are all alambana-pratyaya. Why do you judge that they each belong to their own category? Answer: There are general and specific meanings. If it is as you asked, then it is general.

【English Translation】 Question: This sutra does not mention the term 'Buddha-nature' (Buddha-nature) from beginning to end. How can it be said that it elucidates Buddha-nature? Answer: In this chapter, the Vimalakirti Sutra speaks of 'non-path as path,' and Manjusri (Manjusri) speaks of 'non-seed as seed.' 'Gotra' (gotra) is actually another name for 'eye.' Is Śakra (Śakra) different from Kauśika (Kauśika)? If it is said that without using the name 'Buddha-nature,' the meaning of Buddha-nature cannot be elucidated, then some sutras do not use the name 'two truths' (two truths). Can it be said that the two truths cannot be elucidated? How can it be said that all Buddhas always teach according to the two truths?

Question: If there are three types of Buddha-nature, are these three the same or different? Answer: As you asked, Manjusri says in this chapter, 'having a body as a seed' and 'the six entrances as a seed.' This is actually a different name for the hetu-pratyaya (hetu-pratyaya) gotra of the path of suffering (suffering). 'Ignorance' (ignorance), 'greed' (greed), 'hatred' (hatred), etc., are seeds, which are different names for the adhipati-pratyaya (adhipati-pratyaya) gotra of the path of klesha (klesha). 'Ten unwholesome actions' (ten unwholesome actions) are seeds, which are different names for the alambana-pratyaya (alambana-pratyaya) gotra of the path of karma (karma). The meaning of 'gotra' and 'nature' actually echo each other, so the Lotus Sutra (Lotus Sutra) says: 'Only the Tathagata knows the species, form, nature of these beings,' which is the meaning. Question: 'Seed' takes the meaning of being able to produce, and this meaning corresponds to impermanence (impermanence); 'nature' takes the meaning of being unchangeable, and this meaning corresponds to permanence (permanence). These two meanings are different. How can it be said that they echo each other? Answer: Alambana-pratyaya and adhipati-pratyaya corresponding to 'seed' are not enough to raise doubts. However, hetu-pratyaya corresponding to 'seed' seems to be contradictory in meaning. If we delve into the root cause, they also echo each other. For example, 'true non-cause and effect' is said to be hetu-pratyaya, then the 'nature' of non-cause is the 'nature' of hetu-pratyaya. Why can't the 'seed' of non-cause be said to be the 'seed' of hetu-pratyaya? Question: If this sutra elucidates that the Tathāgatagarbha (Tathāgatagarbha) is the same as Nirvana-Buddha-nature (Nirvana-Buddha-nature), then why does it say that 'those who see the unconditioned and enter the right position' cannot generate bodhicitta (bodhicitta) again? It's like the root has been corrupted. The meaning of 'seed' can be cut off, but the meaning of Buddha-nature cannot be cut off. How can it be said that they are the same? Answer: This is to elucidate the meaning of gotra with upāya (upāya). For sharp-witted bodhisattvas (sharp-witted bodhisattva), this is the ultimate. Those of the two vehicles (two vehicles) do not understand, so they need to be reprimanded. Reprimanding the śrāvakas (śrāvaka) is actually to enlighten them. Therefore, the Lotus Sutra says: 'But in the past, in front of the bodhisattvas, they slandered the śrāvakas who delighted in the small Dharma, but the Buddha actually taught with the Mahayana,' which is the meaning. Question: The dharma-nature (dharma-nature) of the twelve links of dependent origination (twelve links of dependent origination) are all hetu-pratyaya, the wisdom of observing dependent origination is all adhipati-pratyaya, and the good deeds that assist cultivation are all alambana-pratyaya. Why do you judge that they each belong to their own category? Answer: There are general and specific meanings. If it is as you asked, then it is general.

義。別對不爾。法性五陰有無明惡業即成生死五陰。如陰氣起水結成冰。無明轉為明不善成善。即顯五陰成五種涅槃。如陽氣起則冰還成水。問無明煩惱豈是智性。答文云不入煩惱大海不得無上智寶。十地論師說。七識是智識。攝大乘說七識但是執見識。諍論云云。皆由不達了因種性義也。六識不達起諍亦爾。問若爾般若法華明佛性不。答此方等經尚有此義況般若耶。故大經云言佛性者有五種名。所謂佛性．般若．首楞嚴．金剛三昧．師子孔三昧。又大經明成大果實見如來性。引法華八千聲聞得受記別成大果實。如秋收冬藏更無所作即其義也。觀心者若知一念十二因緣具十界三道之理。即三如來種三種佛性。是則三道非道不障三德。如世伊字諸法亦然。是不思議智理即是非道。通達佛道故名佛道品也。

爾時下三入文文為三。初明佛道。二明如來種。三明眷屬。此三辭異意同。皆是通相入假觀也。若就覺知非道之理通達無壅名為佛道。此理顯理能生如來名如來種。所生福慧自行二嚴。能生法身及諸功德。即以此為眷屬。若是化他皆假名無壅。三文雖殊同是通相從空入假。故大品云。菩薩能以一切道起一切道種名道種智。即是從空入假智也。初文為四。一文殊略問。二凈名略答。三文殊重問。四凈名廣答。初文所

以住此問者。假名分別佛道無量蘊在非道。初心菩薩聞問疾品明不思議通相入假莫之能知。故問菩薩云何通達佛道。

維摩至佛道二凈名略答者。菩薩以無所受而受非道諸受。即行於世出世二邊非道。通達佛道者。達此二邊即是佛道。複次世間非道即是愛見。愛即魔非道見即外道非道。出世非道者。即二乘四門等種種諸門。具如上釋從空入假明諸受也。此世出世皆名非道。菩薩以無所受為欲通達非道之受而受諸受。自行化他。入假分別藥病。未具佛法終不滅受取證。即能通達一切佛道。故上問病品云諸魔外道皆吾侍也。

又問至非道三文殊重問。所以重問者以向答意玄時眾未解故重請廣說。

答曰下四凈名歷別廣答文為八重以明非道。一約無間因果．二約色無色界．三約三毒．四約十弊。五約二乘．六約人間諸惡果報．七約入無餘．八總結。初約五無間因果明非道者。菩薩入假為利眾生示五逆因受三途果。雖為此事而無惱恚。即是通達佛道。何者觀此五逆因緣生心從假入空尚不見逆心。況有逆果。以無所受為物而受逆心逆果。此五逆心即是無生。即阿字門。謂諸法初不生故亦是無垢三昧。若知諸法不生即具一切佛法。如一微塵中有大千經卷。逆心亦爾。具足世出世法。頓漸道品一切佛法十心數十弟

【現代漢語翻譯】現代漢語譯本：

『以住此問者』，是指假設性地分別佛道，將無量的蘊包含在非道之中。對於初發心的菩薩來說，聽聞『疾品』所闡明的不可思議的通達之相，進入假有之境，是難以理解的。因此提問菩薩如何通達佛道。

維摩詰對於佛道二者的清凈，以簡略的回答是：菩薩以無所執受的態度來接受非道中的各種感受，即在世間和出世間的兩種極端（非道）中修行。通達佛道的人，就是通達這兩種極端，這便是佛道。進一步說，世間的非道就是愛慾和邪見。愛慾是魔的非道，邪見是外道的非道。出世間的非道，就是二乘的四門等各種法門，具體如前文所解釋的，從空入假，闡明各種感受。這世間和出世間都可稱為非道。菩薩以無所執受的態度，爲了通達非道的感受而接受各種感受，自行化他，進入假有之境，分別藥物和疾病。在沒有完全具備佛法之前，始終不滅除感受而取證，這樣就能通達一切佛道。所以前面在『病品』中說，各種魔和外道都是我的侍從。

『又問至非道』，文殊菩薩再次提問。之所以再次提問，是因為之前的回答過於玄妙，當時聽眾未能理解，所以再次請求詳細說明。

『答曰下四』，維摩詰分別詳細地回答，分為八個方面來闡明非道。一是關於無間地獄的因果，二是關於色與無色，三是關於三毒，四是關於十種弊端，五是關於二乘，六是關於人間各種惡果報，七是關於進入無餘涅槃，八是總結。首先，關於五無間地獄的因果來闡明非道：菩薩進入假有之境，爲了利益眾生，示現造作五逆之因，承受三途之果。雖然做這些事，但心中沒有惱怒和怨恨，這就是通達佛道。為什麼呢？觀察這五逆的因緣生起，從假入空，尚且不見有逆心，更何況有逆果。以無所執受的態度來對待事物，從而接受逆心和逆果。這五逆之心就是無生，也就是阿字門，意味著諸法最初不生，也是無垢三昧。如果知道諸法不生，就具備了一切佛法。就像一粒微塵中包含著大千世界的經卷，逆心也是如此，具足世間和出世間法，頓悟和漸悟的道品，一切佛法，十心和數十弟。

【English Translation】 English version:

『By abiding in this question,』 refers to hypothetically distinguishing the Buddha-path, encompassing limitless aggregates within the non-path. For newly initiated Bodhisattvas, hearing the inconceivable aspects of thorough understanding elucidated in the 『Sickness Chapter,』 and entering the realm of the provisional, is difficult to comprehend. Therefore, the question is posed as to how Bodhisattvas thoroughly understand the Buddha-path.

Vimalakirti』s concise answer regarding the purity of both the Buddha and the path is: Bodhisattvas accept the various sensations within the non-path with an attitude of non-attachment, thus practicing in the two extremes (non-paths) of the mundane and the supramundane. Those who thoroughly understand the Buddha-path are those who understand these two extremes, and this is the Buddha-path. Furthermore, the mundane non-path is none other than craving and wrong views. Craving is the non-path of Mara, and wrong views are the non-path of externalist paths. The supramundane non-path refers to the various Dharma-gates such as the Four Doors of the Two Vehicles, as explained previously, entering the provisional from emptiness, elucidating various sensations. Both the mundane and supramundane are called non-paths. Bodhisattvas, with an attitude of non-attachment, accept various sensations in order to thoroughly understand the sensations of the non-path, benefiting themselves and others, entering the realm of the provisional, distinguishing medicine and illness. Before fully possessing the Buddha-dharma, they never extinguish sensations to attain realization, thus being able to thoroughly understand all Buddha-paths. Therefore, it was said earlier in the 『Sickness Chapter』 that all Maras and externalists are my attendants.

『Again, the question reaches the non-path,』 Manjushri Bodhisattva asks again. The reason for asking again is that the previous answer was too profound, and the audience at the time did not understand it, so he requested a detailed explanation again.

『The answer below four,』 Vimalakirti answers in detail separately, elucidating the non-path in eight aspects. First, regarding the cause and effect of the uninterrupted hell; second, regarding form and formlessness; third, regarding the three poisons; fourth, regarding the ten evils; fifth, regarding the Two Vehicles; sixth, regarding the various evil retributions in the human realm; seventh, regarding entering Nirvana without remainder; and eighth, a summary. First, elucidating the non-path regarding the cause and effect of the five uninterrupted hells: Bodhisattvas enter the realm of the provisional, for the benefit of sentient beings, manifesting the causes of committing the five rebellious acts, and enduring the consequences of the three evil paths. Although doing these things, there is no annoyance or resentment in their hearts, and this is thoroughly understanding the Buddha-path. Why? Observing the arising of the causes and conditions of these five rebellious acts, entering emptiness from the provisional, one does not even see a rebellious mind, let alone a rebellious result. Treating things with an attitude of non-attachment, thus accepting rebellious minds and rebellious results. These five rebellious minds are non-arising, which is the A-character gate, meaning that all dharmas are initially non-arising, and it is also stainless samadhi. If one knows that all dharmas are non-arising, one possesses all Buddha-dharma. Just like a grain of dust contains the scriptures of the great thousand worlds, the rebellious mind is also like this, fully possessing mundane and supramundane dharmas, sudden and gradual paths, all Buddha-dharma, ten minds and dozens of disciples.

子起十法門。莊嚴雙樹枯榮之教具在一念五逆生死心中。故言行於非道通達佛道。此即三道五逆之因即是煩惱道業道之非道。三途之果即是苦道之非道。今取最惡因果尚通達佛道。其餘理然。故言菩薩行五無間而無惱恚。即是通達佛道。本無逆業而行逆者。即是以無所受而受諸受。通達佛道即是未具佛法。自行化他未滿不應滅受而取證也。菩薩于逆如是。通達具一切法即是自行。示行此事即是化他。示有二種。一者示懺。如阇王未受惡果。而求懺法令無數人發菩提心。二者不懺。如調達乃至入大地獄。阿難隨目連往看勸令懺悔調達。答言我受此苦如第三禪樂。是為行於非道為利一切。又非惡無以顯善。是故調達無數劫來常共釋迦行菩薩道。一行佛道一行非道更相啓發。如法華所明。至於地獄而無罪垢即約果也。此是無垢三昧破地獄有。入此三昧一切三昧悉入其中。如調達在地獄語目連言。若汝更為凡夫我當出此地獄。又如婆藪雖在地獄教無數人。得出地獄聽方等經。若自有罪何能如是。良由雖處地獄無有罪垢而能利他。出於地獄即是行於非道而無罪垢。即是入無垢三昧通達佛道。本無地獄之業而至地獄者。即是以無所受而受不取證也。自此已去皆須取問疾品以無所受而受諸受文。來對行於非道之語。歷一一句皆類此也

【現代漢語翻譯】現代漢語譯本：子起十法門，闡述了莊嚴的雙樹枯榮之教，這一切都包含在一念五逆生死心中。因此說，『行於非道，通達佛道』。這裡的『三道五逆』之因，指的是煩惱道和業道這些『非道』；『三途』的果報，指的是苦道這種『非道』。現在選取最惡的因果，尚且能通達佛道，其餘的道理自然也是如此。所以說，菩薩即使行於五無間地獄，也不會有惱恨之心，這就是通達佛道。本來沒有逆業，卻示現行逆業，這是因為以無所受的心來承受一切感受，從而通達佛道。也就是說，還沒有完全具備佛法時，自己修行，教化他人還沒有圓滿，不應該滅除感受而急於證果。菩薩對於逆境是這樣。通達一切法，就是自己修行；示現行此事，就是教化他人。示現有兩種：一種是示現懺悔，比如阿阇世王（Ajatasattu，未生怨，佛教中一位國王）未受惡果時，就求懺悔，令無數人發起菩提心；另一種是不懺悔，比如提婆達多（Devadatta，佛陀的堂兄弟）乃至墮入大地獄。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）跟隨目連（Maudgalyayana，佛陀的十大弟子之一，以神通著稱）前去探望，勸提婆達多懺悔。提婆達多回答說：『我受此苦，如同第三禪的快樂。』這就是『行於非道，為利一切』。而且，沒有惡，就無法彰顯善。所以提婆達多無數劫以來，常常與釋迦（Sakyamuni，釋迦牟尼佛）一起行菩薩道，一個行佛道，一個行非道，互相啓發，正如《法華經》（Lotus Sutra）所闡明的。至於身處地獄而沒有罪垢，這是就果報而言的。這就是無垢三昧（Vimala-samadhi），能破除地獄之苦。入此三昧，一切三昧都包含在其中。比如提婆達多在地獄中對目連說：『如果你再成為凡夫，我就當出離此地獄。』又如婆藪仙人（King Vasu）雖然在地獄，卻教化無數人，使他們得以脫離地獄，聽聞方等經典。如果他自己有罪，怎麼能這樣做呢？正是因為他雖然身處地獄，卻沒有罪垢，才能利益他人。脫離地獄，就是『行於非道而無罪垢』，就是入無垢三昧，通達佛道。本來沒有地獄之業，卻來到地獄，這是因為以無所受的心來承受，而不急於取證。從這裡開始，都需要引用《問疾品》（Vimalakirti Sutra, Chapter on Inquiry of Illness）中『以無所受而受諸受』的文句，來對應『行於非道』的說法，每一句都與此類似。

【English Translation】 English version: The ten Dharmas initiated by the son expound the teaching of the flourishing and withering of the twin trees, all contained within the single thought of the five rebellious acts and the mind of birth and death. Therefore, it is said, 'Practicing the non-path, one attains the Buddha-path.' Here, the causes of the 'three paths and five rebellious acts' refer to the 'non-paths' of the path of afflictions and the path of karma; the consequences of the 'three evil destinies' refer to the 'non-path' of the path of suffering. Now, even the most evil causes and consequences can lead to the attainment of the Buddha-path; the remaining principles are naturally the same. Therefore, it is said that even when a Bodhisattva practices in the five uninterrupted hells, they have no resentment, and this is attaining the Buddha-path. Originally without rebellious karma, yet manifesting rebellious acts, this is because they endure all experiences with a mind of non-attachment, thereby attaining the Buddha-path. That is to say, when one has not fully attained the Buddha-dharma, and one's own practice and the teaching of others are not yet complete, one should not extinguish sensations and hastily seek enlightenment. This is how a Bodhisattva approaches adversity. Attaining all Dharmas is one's own practice; demonstrating this practice is the teaching of others. There are two types of demonstration: one is demonstrating repentance, such as King Ajatasattu, who, before receiving the evil consequences, sought repentance, causing countless people to generate the Bodhi-mind; the other is not repenting, such as Devadatta, who even fell into the great hell. Ananda followed Maudgalyayana to visit and urged Devadatta to repent. Devadatta replied, 'I experience this suffering as the joy of the third Dhyana.' This is 'practicing the non-path for the benefit of all.' Moreover, without evil, good cannot be manifested. Therefore, for countless kalpas, Devadatta has often practiced the Bodhisattva-path with Sakyamuni, one practicing the Buddha-path, the other practicing the non-path, mutually inspiring each other, as explained in the Lotus Sutra. As for being in hell without defilement, this refers to the consequences. This is the Vimala-samadhi (stainless samadhi), which can break through the suffering of hell. Entering this samadhi, all samadhis are contained within it. For example, Devadatta said to Maudgalyayana in hell, 'If you become an ordinary person again, I will leave this hell.' Also, like King Vasu, although in hell, he taught countless people, enabling them to escape hell and hear the Vaipulya Sutras. If he himself had sins, how could he do this? It is precisely because although he was in hell, he had no defilement that he could benefit others. Escaping from hell is 'practicing the non-path without defilement,' which is entering the Vimala-samadhi and attaining the Buddha-path. Originally without the karma of hell, yet coming to hell, this is because they endure with a mind of non-attachment, without hastily seeking enlightenment. From here on, it is necessary to quote the phrase 'enduring all experiences with a mind of non-attachment' from the Chapter on Inquiry of Illness (Vimalakirti Sutra) to correspond to the statement 'practicing the non-path,' each sentence being similar to this.

。至於畜生無有無明憍慢等過者。如大象獼猴鵽鳥相敬因以化人。即是入不退三昧通達一切佛道。至於餓鬼而具足功德。如請觀音云。現身作餓鬼手出香色乳。即是入心樂三昧通達一切佛道。

行色至為勝二明行上界非道通達佛道。所以約上界者。此二界是世間善。若因中生著是菩薩縛。若受果報即長壽天難。即非佛道。菩薩從假入空以無所受而受此因果。不以為勝。以非出世觀練薰脩之勝法也。而於此非道修白色三昧乃至我三昧等十一三昧。未是自行化他一切佛法。終不滅受取證即能通達佛道也。

示行至其心三明示行三毒。即是煩惱非道而通達佛道。以無所受而示行貪慾非道。離諸染著即是無漏禪定之佛道。示行嗔恚非道。無有恚即是修法緣無緣之佛道。示行愚癡非道而以智慧調伏。即是三智之佛道。若未具佛法不滅三毒之受而取證。是為通達佛道。故諸法無行經云。貪慾即是道恚癡亦復然。如是三法中具一切佛法。

示行至他教四約十弊非道通達佛道。此十亦多是煩惱亦有是業。義推可知。若以無所受而受十弊。入假修十波羅蜜未具佛法。終不滅十弊受而取證。即能通達一切佛道。問八蔽八度如文可解。憍慢對愿諸煩惱對力其義如何。答憍慢輕他。若不發願豈能作橋樑令他履踐。若不轉煩惱

【現代漢語翻譯】現代漢語譯本：至於畜生，並非沒有無明、憍慢等過失。例如，大象、獼猴、鵽鳥互相尊敬，因而感化人類，這就是進入不退三昧（一種禪定狀態），通達一切佛道。至於餓鬼，也具足功德。例如，在請觀音的儀軌中說，觀音現身作餓鬼，手中流出香色乳，這就是進入心樂三昧（一種禪定狀態），通達一切佛道。

行色（指色界天）達到極為殊勝的境界，二明行（指具有兩種明智的行為）的上界並非通達佛道的正途。之所以這樣說上界，是因為這兩個界是世間的善。如果在修行過程中產生執著，就會成為菩薩的束縛；如果承受果報，就會成為長壽天，難以解脫，就不是佛道。菩薩從假入空，以無所受的心態接受這些因果，不認為它們殊勝，因為它們不是出世間的觀練薰脩的殊勝之法。而於這並非正道的境界修習白色三昧乃至我三昧等十一種三昧，如果尚未具備圓滿的佛法，不能滅除對這些境界的執受而證悟，就不能通達佛道。

示行（指示現行為）乃至其心（指內心）的三明示行三毒（貪嗔癡），這三毒是煩惱，並非通達佛道的正途，但可以通達佛道。以無所受的心態示現貪慾這種非道，遠離各種染著，就是無漏禪定的佛道。示現嗔恚這種非道，心中沒有嗔恚，就是修習法緣無緣的佛道。示現愚癡這種非道，而以智慧調伏，就是三智的佛道。如果尚未具備圓滿的佛法，不能滅除對三毒的執受而證悟，就不能通達佛道。所以《諸法無行經》說：『貪慾即是道，嗔恚、愚癡也是如此。在這三種法中，具足一切佛法。』

示行（指示現行為）乃至他教（指其他教派）的四約十弊（指十種弊端），並非通達佛道的正途。這十種弊端大多是煩惱，也有的是業，其含義可以類推得知。如果以無所受的心態接受這十種弊端，進入假觀修習十波羅蜜，如果尚未具備圓滿的佛法，不能滅除對這十種弊端的執受而證悟，就能通達一切佛道。問：八蔽（指八種遮蔽）對應八度（指八種度脫），如經文所說可以理解。憍慢對應愿，諸煩惱對應力，這其中的含義是什麼？答：憍慢是輕視他人。如果不發願，怎麼能成為橋樑讓別人踩著過去？如果不轉化煩惱

【English Translation】 English version: As for animals, it is not that they are without ignorance, arrogance, and other faults. For example, elephants, monkeys, and 鵽 birds respect each other, thereby transforming people. This is entering the Avivartika-samadhi (non-regressing samadhi, a state of meditative absorption) and comprehending all Buddha-paths. As for hungry ghosts (Pretas), they also possess merits. For example, in the invocation of Avalokiteśvara (觀音), it is said that Avalokiteśvara appears as a hungry ghost, with fragrant and milky substances flowing from their hands. This is entering the Cittaloka-samadhi (mind-pleasing samadhi, a state of meditative absorption) and comprehending all Buddha-paths.

The attainment of Rupa-dhatu (色界, the Realm of Form) is considered extremely superior, and the upper realms of the two Vidya-carana (明行, wisdom and conduct) are not the direct path to comprehending the Buddha-path. The reason for emphasizing the upper realms is that these two realms represent worldly goodness. If attachment arises during practice, it becomes a bondage for Bodhisattvas; if one receives the karmic reward, it leads to long life in the heavens, making liberation difficult, and thus it is not the Buddha-path. Bodhisattvas enter emptiness from the provisional, accepting these causes and effects without attachment, not considering them superior, because they are not the superior methods of cultivation and practice for transcending the world. Furthermore, practicing the White Samadhi and even the 'I' Samadhi, among the eleven Samadhis, in these non-paths, if one has not yet fully attained the Buddha-dharma and cannot extinguish the attachment to these states to attain realization, one cannot comprehend the Buddha-path.

The Darshana-carana (示行, showing conduct) and even the mind's three Darshana-carana of the three poisons (greed, hatred, and delusion) are afflictions and not the direct path to comprehending the Buddha-path, but one can comprehend the Buddha-path. By showing greed, a non-path, with a mind free from attachment, it becomes the Buddha-path of non-outflow Dhyana (禪定, meditative absorption). By showing hatred, a non-path, without hatred in the mind, it becomes the Buddha-path of cultivating the conditioned and unconditioned. By showing delusion, a non-path, and subduing it with wisdom, it becomes the Buddha-path of the three wisdoms. If one has not yet fully attained the Buddha-dharma and cannot extinguish the attachment to the three poisons to attain realization, one cannot comprehend the Buddha-path. Therefore, the Vimalakirti Sutra says: 'Greed is the path, and so are hatred and delusion. Within these three dharmas, all Buddha-dharma is complete.'

The Darshana-carana (示行, showing conduct) and even the four aspects of other teachings regarding the ten faults are not the direct path to comprehending the Buddha-path. These ten faults are mostly afflictions, and some are karma; their meanings can be inferred. If one accepts these ten faults with a mind free from attachment, entering the provisional to cultivate the ten Paramitas (波羅蜜, perfections), if one has not yet fully attained the Buddha-dharma and cannot extinguish the attachment to these ten faults to attain realization, one can comprehend all Buddha-paths. Question: The eight obscurations correspond to the eight perfections, as explained in the text, which is understandable. But how do arrogance correspond to vows, and afflictions correspond to strength? Answer: Arrogance is looking down on others. If one does not make vows, how can one become a bridge for others to cross? If one does not transform afflictions

豈能和光不染常清凈也。

示入至眾生五明行二乘非道通達佛道。二乘沈空故有無為緣集十二因緣三道非道。菩薩以無所受受二乘沈空之受。而能從非道通達佛道示作聲聞。為眾生說未聞法。如身子善吉若作支佛。大悲教化如大迦葉。未具佛法終不滅二乘受。而通達佛道。故法華云知眾樂小法而畏於大智。是故諸菩薩作聲聞緣覺少欲厭生死實自凈佛土。

示入至因緣六明示受人間果報苦道非道通達佛道。此有八句初七示受人間報。后一總明現入諸道。前七是受四天下諸受。此諸果報皆是非道。而從空入假修如幻等四種三昧。未具佛法終不滅此諸受而取證也。后一句現遍入諸道而斷其因緣者。世間諸道不出其六。此文未明修羅六慾。若受此道亦是苦道非道。而修歡喜三昧及不動等六種三昧。未具佛法終不滅此果報受而取證。即能通達佛道。言斷其因緣者得二十五三昧。能破二十五有即是斷其因緣。複次現遍入諸道即是遍入十法界道。斷其因緣者斷四教菩薩因緣三道。

現於至生死七明現二種涅槃非道通達佛道。上明二乘有為功德。今明二乘無為功德。皆是非道。又上但說二乘今兼三乘入二涅槃皆非佛道。除圓妙覺示現其餘皆有無為緣集三道非道若應以三乘滅度而得度者。即現三乘而不斷生死者。菩薩

【現代漢語翻譯】現代漢語譯本：豈能與世俗同流合污而不保持自身的清凈呢？

（佛）顯示進入各種境界，爲了眾生而行五明之行，二乘（聲聞乘和緣覺乘）所證悟的並非真正的佛道，而是因為沉溺於空性，執著于有為法，受十二因緣的束縛，所以他們所修的三道（見道、修道、無學道）並非真正的佛道。菩薩以不執著的心來接受二乘沉溺於空性的境界，從而能夠從非道通達佛道，示現為聲聞，為眾生宣說未曾聽聞的佛法。例如舍利弗（Sariputra）和善吉（Subhuti）如果修成辟支佛（Pratyekabuddha），也能像大迦葉（Mahakasyapa）一樣以大悲心教化眾生。在沒有完全具備佛法之前，終究不會滅除二乘的果報，而是通過這些果報來通達佛道。所以《法華經》（Lotus Sutra）說，（他們）知道眾生喜歡小法而畏懼大智慧，因此諸位菩薩示現為聲聞和緣覺，少欲知足，厭離生死，實際上是爲了自身清凈佛土。

（佛）顯示進入各種境界，因為因緣和合而明白六明，顯示接受人間的果報，這些苦道並非真正的佛道，而是爲了通達佛道。這裡有八句話，前七句顯示接受人間的果報，后一句總括說明示現進入各種道。前七句是接受四大部洲（四天下）的各種果報，這些果報都不是真正的佛道。而是從空性進入假有，修習如幻三昧等四種三昧。在沒有完全具備佛法之前，終究不會滅除這些果報，而是通過這些果報來證悟。后一句是說示現普遍進入各種道，從而斷除其因緣。世間的各種道不出六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）。這段文字沒有說明阿修羅道和六慾天。如果接受這些道，也是苦道，並非真正的佛道。而是修習歡喜三昧以及不動三昧等六種三昧。在沒有完全具備佛法之前，終究不會滅除這些果報，而是通過這些果報來證悟，從而能夠通達佛道。說到斷除其因緣，就是得到二十五三昧，能夠破除二十五有（三界中的二十五種生存狀態），這就是斷除其因緣。再次說明，示現普遍進入各種道，就是普遍進入十法界道。斷除其因緣，就是斷除四教菩薩的因緣和三道。

（佛）示現於生死之中，七種光明顯示二種涅槃（有餘涅槃和無餘涅槃）並非真正的佛道，而是爲了通達佛道。上面說明二乘的有為功德，現在說明二乘的無為功德，這些都不是真正的佛道。而且上面只說了二乘，現在兼說三乘（聲聞乘、緣覺乘、菩薩乘）進入二種涅槃，這些都不是佛道。除了圓妙覺（圓教的妙覺位）的示現之外，其餘的都有無為法，受因緣的束縛，所以三道並非真正的佛道。如果應該以三乘的法門滅度眾生而得以度化，那麼就示現三乘，而不斷生死，這就是菩薩。

【English Translation】 English version: How can one mingle with the world and not remain pure and undefiled?

(The Buddha) demonstrates entering various realms, practicing the Fivefold Wisdom for the sake of sentient beings. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not attain the true Buddha-path, but are instead attached to emptiness, clinging to conditioned dharmas, and bound by the Twelve Links of Dependent Origination. Therefore, the Three Paths (Path of Seeing, Path of Cultivation, Path of No More Learning) they cultivate are not the true Buddha-path. Bodhisattvas, with a non-attached mind, accept the Two Vehicles' state of being immersed in emptiness, thereby being able to attain the Buddha-path from a non-path, manifesting as Śrāvakas to proclaim the unheard Dharma to sentient beings. For example, Śāriputra and Subhuti, if they were to cultivate and become Pratyekabuddhas, could, like Mahākāśyapa, teach and transform sentient beings with great compassion. Before fully possessing the Buddha-dharma, they will ultimately not extinguish the retribution of the Two Vehicles, but will instead attain the Buddha-path through these retributions. Therefore, the Lotus Sutra says that (they) know that sentient beings delight in the small Dharma and fear great wisdom. Thus, all Bodhisattvas manifest as Śrāvakas and Pratyekabuddhas, being content with little desire, weary of birth and death, and in reality purifying their own Buddha-lands.

(The Buddha) demonstrates entering various realms, understanding the Sixfold Wisdom through the aggregation of conditions, showing the acceptance of human karmic retribution. These paths of suffering are not the true Buddha-path, but are for the sake of attaining the Buddha-path. There are eight sentences here. The first seven sentences show the acceptance of human retribution, and the last sentence summarizes the manifestation of entering various paths. The first seven sentences are the acceptance of various retributions in the Four Continents (Four Worlds). These retributions are not the true Buddha-path. Instead, they enter the illusory from emptiness, cultivating the four Samādhis such as the Illusion-like Samādhi. Before fully possessing the Buddha-dharma, they will ultimately not extinguish these retributions, but will instead attain enlightenment through these retributions. The last sentence speaks of manifesting universally entering various paths, thereby severing their causes and conditions. The various paths of the world do not go beyond the Six Realms (Deva, Human, Asura, Hell, Hungry Ghost, Animal). This passage does not mention the Asura realm and the Six Desire Heavens. If one accepts these realms, they are also paths of suffering, not the true Buddha-path. Instead, they cultivate the Joyful Samādhi and the Immovable Samādhi, etc., the six kinds of Samādhi. Before fully possessing the Buddha-dharma, they will ultimately not extinguish these retributions, but will instead attain enlightenment through these retributions, thereby being able to attain the Buddha-path. Speaking of severing their causes and conditions, it means obtaining the Twenty-Five Samādhis, being able to destroy the Twenty-Five Existences (the twenty-five states of existence in the Three Realms), which is severing their causes and conditions. Again, manifesting universally entering various paths means universally entering the Ten Dharma Realms. Severing their causes and conditions means severing the causes and conditions of the Four Teachings' Bodhisattvas and the Three Paths.

(The Buddha) manifests in the midst of birth and death, the seven kinds of light showing that the Two Nirvāṇas (Nirvāṇa with Remainder and Nirvāṇa without Remainder) are not the true Buddha-path, but are for the sake of attaining the Buddha-path. Above, the conditioned merits of the Two Vehicles were explained. Now, the unconditioned merits of the Two Vehicles are explained. These are not the true Buddha-path. Moreover, above, only the Two Vehicles were mentioned. Now, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) entering the Two Nirvāṇas are also included. These are not the Buddha-path. Apart from the manifestation of Perfect Wonderful Enlightenment (the stage of Wonderful Enlightenment in the Perfect Teaching), the rest all have unconditioned dharmas, are bound by conditions, so the Three Paths are not the true Buddha-path. If sentient beings should be liberated by the teachings of the Three Vehicles and are able to be liberated, then the Three Vehicles are manifested, without ceasing birth and death. This is the Bodhisattva.

大悲處於生死。通達生死非道即是佛道豈可斷也。

文殊至佛道八結成佛道義。菩薩若能行前七種明於非道之理具一切佛法者。即是通達佛道也。

於是下二明如來種。所以凈名問文殊者。上文殊問凈名答非道為佛道。今凈名問文殊答非種為如來種。此二大士互為賓主之儀。為欲顯上所明行於非空入假。其理幽玄諸未悟者多生疑怪。今凈名問如來種。欲顯非道佛道令義分明。若知三道是如來種者即能通達非道是佛道也。文為五。一凈名問。二文殊答。三凈名重問。四文殊解釋。五大迦葉稱歎領解述成。初問何等為如來種者。正為成非道為道。

文殊師利下二文殊答。即是以非種為種。何者上凈名以非道為道。恐時眾未解故問種義。今文殊答以非種為種。理趣快同顯成向說之玄旨也。言如來種者大論云如法相解。如法相說名如來種。若如十二因緣三道法相解者。即是如來種。何者離三道之外更無如來種。三種種者一正因即苦道。二了因即煩惱道。三緣因即業道。前文具明言如來者。如此因緣三道法相。而解而說故名如來。今文殊答還依如來所解而說。故說三種非種為如來種。以成凈名所答三種非道為佛道也。言如來種者種既有三。如來亦三。一法佛如來．二報佛如來．三應佛如來。如法華明皆是一相

【現代漢語翻譯】現代漢語譯本：大悲心存在於生死輪迴之中。通達生死，認識到非正道即是成佛之道，怎麼可以斷絕呢？

文殊菩薩認為，通達佛道的八個關鍵點可以成就佛道之義。菩薩如果能夠實踐前七種，明白非正道的道理，具備一切佛法，那就是通達佛道了。

接下來闡述如來種。凈名（Vimalakirti，維摩詰）問文殊（Manjusri）的原因是，之前文殊問凈名，凈名回答說非正道是佛道。現在凈名問文殊，文殊回答說非種是如來種。這兩位大士互相作為賓主，是爲了闡明之前所說的，在非空之中行入假觀。這個道理深奧玄妙，很多沒有領悟的人會產生懷疑。現在凈名問如來種，是爲了闡明非正道就是佛道，使意義更加分明。如果知道三道就是如來種，就能通達非正道就是佛道。這段經文分為五個部分：一是凈名的提問，二是文殊的回答，三是凈名的再次提問，四是文殊的解釋，五是大迦葉（Mahakasyapa）的稱讚領悟並總結。首先，凈名問什麼是如來種，正是爲了闡明非正道就是正道。

文殊師利（Manjusri）接下來的經文是文殊的回答，即以非種為種。為什麼呢？之前凈名以非正道為正道，恐怕當時聽眾不理解，所以問種的意義。現在文殊回答以非種為種，道理和趣味與之前所說的玄妙旨意相同。說到如來種，《大智度論》中說，如法相理解，如法相宣說，就叫做如來種。如果像十二因緣、三道法相那樣理解，那就是如來種。為什麼呢？因為離開三道之外，就沒有如來種。三種種，一是正因，即苦道（Dukkha-marga）；二是了因，即煩惱道（Klesha-marga）；三是緣因，即業道（Karma-marga）。前文已經詳細說明，說到如來，就是如此因緣三道法相，而理解而宣說，所以叫做如來。現在文殊的回答還是依據如來所理解的而說，所以說三種非種為如來種，以成就凈名所回答的三種非道為佛道。說到如來種，種既然有三種，如來也有三種：一法佛如來（Dharma-buddha Tathagata），二報佛如來（Sambhogakaya-buddha Tathagata），三應佛如來（Nirmanakaya-buddha Tathagata）。如《法華經》所說，都是一相。

【English Translation】 English version: Great compassion exists within the cycle of birth and death. Understanding birth and death, realizing that the non-path is the path to Buddhahood, how can it be severed?

Manjusri (文殊) believes that understanding the eight key points of the path to Buddhahood can accomplish the meaning of the path to Buddhahood. If a Bodhisattva can practice the first seven and understand the principle of the non-path, possessing all the Buddha-dharma, then that is understanding the path to Buddhahood.

Next, it explains the Tathagata-seed. The reason why Vimalakirti (凈名) asked Manjusri (文殊) is that previously Manjusri asked Vimalakirti, and Vimalakirti answered that the non-path is the Buddha-path. Now Vimalakirti asks Manjusri, and Manjusri answers that the non-seed is the Tathagata-seed. These two great beings act as host and guest to each other, in order to clarify what was said before, practicing entering the provisional from the non-empty. This principle is profound and mysterious, and many who have not understood it will have doubts. Now Vimalakirti asks about the Tathagata-seed in order to clarify that the non-path is the Buddha-path, making the meaning clearer. If one knows that the three paths are the Tathagata-seed, then one can understand that the non-path is the Buddha-path. This passage is divided into five parts: first, Vimalakirti's question; second, Manjusri's answer; third, Vimalakirti's repeated question; fourth, Manjusri's explanation; and fifth, Mahakasyapa's (大迦葉) praise, understanding, and summary. First, Vimalakirti asks what the Tathagata-seed is, precisely to clarify that the non-path is the path.

Manjusri's (文殊師利) following text is Manjusri's answer, which is to take the non-seed as the seed. Why? Previously, Vimalakirti took the non-path as the path, fearing that the audience at the time would not understand, so he asked about the meaning of the seed. Now Manjusri answers by taking the non-seed as the seed, the principle and interest are the same as the previous subtle meaning. Speaking of the Tathagata-seed, the Mahaprajnaparamita-sastra says that understanding the Dharma-aspects and speaking of the Dharma-aspects is called the Tathagata-seed. If one understands the Dharma-aspects like the twelve links of dependent origination and the three paths, then that is the Tathagata-seed. Why? Because apart from the three paths, there is no Tathagata-seed. The three seeds are: first, the direct cause, which is the path of suffering (Dukkha-marga 苦道); second, the enabling cause, which is the path of afflictions (Klesha-marga 煩惱道); and third, the causal condition, which is the path of karma (Karma-marga 業道). The previous text has explained in detail that when speaking of the Tathagata, it is understanding and speaking of the Dharma-aspects of these causal conditions and the three paths, so it is called the Tathagata. Now Manjusri's answer is still based on what the Tathagata understands and speaks, so he says that the three non-seeds are the Tathagata-seed, in order to accomplish Vimalakirti's answer that the three non-paths are the Buddha-path. Speaking of the Tathagata-seed, since there are three seeds, there are also three Tathagatas: first, the Dharma-buddha Tathagata (Dharma-buddha Tathagata 法佛如來); second, the Sambhogakaya-buddha Tathagata (Sambhogakaya-buddha Tathagata 報佛如來); and third, the Nirmanakaya-buddha Tathagata (Nirmanakaya-buddha Tathagata 應佛如來). As the Lotus Sutra says, they are all of one aspect.

一種即正因種。如智論明。諸智慧門為種即了因種。又法華明彈指散華佛種從緣起。即緣因種。種以能生為義亦種類義亦種性義。能生義者若不能生不名為種。以此三種能生三佛。從微至著終於大果。即能生義。種類義者若此三種非佛種類。此外更無同類之法。種性義者性名無改。此之三法從初至后不斷不滅。必致三佛三德之果故名不改。今約眾生明種不出此三。由煩惱潤業受身有苦。三無前後亦非一時。不縱不橫。若附性明義。以真性為正因種智慧爲了因種。萬善為緣因種。此多約斷惑得解離生死得涅槃除惡有善。此約思議明種非今經意。若除惑得解則無了因種。如此火從薪起薪盡火滅。故二乘斷結盡便無佛慧之因。故不能成一切種智失了因種。若除惡有善惡盡則不能生善豈有緣因種。故二乘無惡失緣因種。若離生死入無餘滅不受生者豈有正因種。故大經云。或有佛性。闡提人有善根人無。闡提具有煩惱諸惡受生死身。即是以惡為緣因性。善人無此惡中之性故云無也。善人有者已有善法緣因也。闡提無此故云無也。二人俱有者有正因性。二人俱無者無了因性。若約識為義六識是緣因種善惡並是六識所起。離六識外則無惡無善。無緣因種七識是了因種。惑之與解皆是七識。離七識外則無惑無解。八識是正因種。無八識

【現代漢語翻譯】現代漢語譯本一種是正因種（zhèng yīn zhǒng，根本原因的種子）。如《智度論》（Zhìdù Lùn）所說，諸智慧門為種，即了因種（liǎo yīn zhǒng，助成原因的種子）。又如《法華經》（Fǎ Huá Jīng）所說，彈指散花，佛種從緣起，即緣因種（yuán yīn zhǒng，外在條件原因的種子）。種，以能生為義，也包含種類之義，也包含種性之義。能生之義是指，若不能生，便不能稱為種。這三種種子能生三佛（sān fó，三種佛身），從微小到顯著，最終成就大果，這就是能生之義。種類之義是指，若這三種不是佛的種類，此外便沒有其他同類的法。種性之義是指，性名無改，這三種法從始至終不斷不滅，必定導致三佛三德之果，所以稱為不改。現在就眾生而言，種不出這三種。由於煩惱滋潤業力，承受身體而有苦。三者沒有先後，也不是同時，不縱不橫。若依附自性來闡明意義，以真性為正因種，智慧爲了因種，萬善為緣因種。這多是就斷惑得解脫，脫離生死，得涅槃，去除惡業而有善業而言。這是就思議而言明種，並非此經的本意。若去除迷惑而得解脫，則沒有了因種。如此火從柴薪而起，柴薪燒盡火便熄滅。所以二乘（èr shèng，聲聞乘和緣覺乘）斷盡煩惱便沒有佛慧之因，所以不能成就一切種智，失去了了因種。若去除惡業而有善業，惡業盡了便不能生善，哪裡會有緣因種？所以二乘沒有惡業，失去了緣因種。若脫離生死，進入無餘涅槃，不再受生，哪裡會有正因種？所以《大般涅槃經》（Dà Bān Nièpán Jīng）說，或者有佛性（fó xìng，成佛的可能性），闡提（chǎntí，斷善根的人）有，善根人沒有。闡提具有煩惱諸惡，承受生死之身，這就是以惡為緣因性。善人沒有這種惡中的自性，所以說沒有。善人有的是已有的善法緣因。闡提沒有這些，所以說沒有。二人都有的是正因性。二人都沒有的是了因性。若以識為義，六識（liù shì，眼識、耳識、鼻識、舌識、身識、意識）是緣因種，善惡都是六識所起。離開六識之外，則無惡無善，沒有緣因種。七識（qī shì，末那識）是爲了因種，迷惑與解脫都是七識。離開七識之外，則無迷惑無解脫。八識（bā shì，阿賴耶識）是正因種。沒有八識

【English Translation】 English version One is the Zheng Yin Zhong (正因種, direct cause seed). As stated in the Mahaprajnaparamita-sastra (智度論, Zhìdù Lùn), the doors of wisdom are seeds, which are Liao Yin Zhong (了因種, enabling cause seed). Furthermore, as stated in the Lotus Sutra (法華經, Fǎ Huá Jīng), snapping fingers and scattering flowers, the Buddha-seed arises from conditions, which is Yuan Yin Zhong (緣因種, conditional cause seed). 'Seed' is defined by its ability to produce, and also includes the meaning of 'type' and 'nature'. The meaning of 'ability to produce' is that if it cannot produce, it cannot be called a seed. These three types of seeds can produce the Three Buddhas (三佛, Sān Fó, three bodies of Buddha), from the subtle to the manifest, ultimately achieving the great fruit; this is the meaning of 'ability to produce'. The meaning of 'type' is that if these three are not the type of Buddha, then there is no other similar dharma. The meaning of 'nature' is that the name of nature does not change; these three dharmas, from beginning to end, are continuous and do not cease, inevitably leading to the fruit of the Three Buddhas and Three Virtues, hence it is called 'unchanging'. Now, speaking of sentient beings, the seed does not go beyond these three. Due to afflictions moistening karma, one receives a body and experiences suffering. The three are not sequential, nor are they simultaneous, neither vertical nor horizontal. If one relies on inherent nature to explain the meaning, then true nature is the Zheng Yin Zhong, wisdom is the Liao Yin Zhong, and all good deeds are the Yuan Yin Zhong. This mostly refers to severing delusions and attaining liberation, escaping birth and death, attaining Nirvana, removing evil deeds and having good deeds. This is speaking of seeds in terms of conceptual thought, which is not the intention of this sutra. If one removes delusion and attains liberation, then there is no Liao Yin Zhong. Just as fire arises from firewood, and when the firewood is exhausted, the fire goes out. Therefore, the Two Vehicles (二乘, Èr Shèng, Sravaka Vehicle and Pratyekabuddha Vehicle) sever all afflictions and then have no cause for Buddha-wisdom, so they cannot achieve all-knowing wisdom and lose the Liao Yin Zhong. If one removes evil deeds and has good deeds, and evil deeds are exhausted, then one cannot produce good; how can there be Yuan Yin Zhong? Therefore, the Two Vehicles have no evil deeds and lose the Yuan Yin Zhong. If one escapes birth and death and enters Nirvana without remainder, no longer receiving rebirth, how can there be Zheng Yin Zhong? Therefore, the Mahaparinirvana Sutra (大般涅槃經, Dà Bān Nièpán Jīng) says, 'Perhaps there is Buddha-nature (佛性, Fó Xìng, Buddha-nature), the Icchantika (闡提, Chǎntí, one who has severed their roots of goodness) has it, but the person with good roots does not.' The Icchantika has afflictions and all evils, receiving a body subject to birth and death; this is taking evil as the Yuan Yin nature. The good person does not have this nature within evil, so it is said they do not have it. What the good person has is the existing good dharma Yuan Yin. The Icchantika does not have this, so it is said they do not have it. What both have is the Zheng Yin nature. What both do not have is the Liao Yin nature. If one takes consciousness as the meaning, the Six Consciousnesses (六識, Liù Shì, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) are the Yuan Yin Zhong; good and evil both arise from the Six Consciousnesses. Apart from the Six Consciousnesses, there is no evil and no good, no Yuan Yin Zhong. The Seventh Consciousness (七識, Qī Shì, Manas-consciousness) is the Liao Yin Zhong; delusion and liberation are both the Seventh Consciousness. Apart from the Seventh Consciousness, there is no delusion and no liberation. The Eighth Consciousness (八識, Bā Shì, Alaya-consciousness) is the Zheng Yin Zhong. Without the Eighth Consciousness

則無生死涅槃。真諦云。有第九識是真識。八識猶是虛妄生死種子所依。若地論師用七識斷六識。智障滅八識真修方顯。此須中論四句撿破。今經明不思議種以非種為種。故以身等煩惱不善皆如來種。如蜂作蜜雖采眾華不以便利蜜終不成。故知便利皆是蜜種。今不思議亦爾。非但法性智慧善法是三佛如來種。只此三道是三如來蜜種。對之可知。若菩薩研修此三種理分得相應名習種性。此心增長名性種性。虛通無滯名道種性。深見分明名聖種性。三種等脩名等覺性。三至妙極名妙覺性。此三種性非前非后亦非一時。不縱不橫如世伊字首羅三目。就文殊答文有六段明如來種。一略約苦道。二廣約煩惱道。三重廣約苦道。四重略約煩惱道。五約業道。六約煩惱總結。今就前五文三義分別。初有身．六入．七識處。此三是正因如來種。次無明有愛．三毒．四倒．五蓋．八邪．九惱。此六是了因如來種。后十不善是惡業即緣因如來種。若就通論一一皆是三佛如來種。然眾生受身雖以業為因。若無煩惱則不得生。三種亦爾。雖有正因若無了因導緣因助顯正性三佛不得生長。由慧達煩惱以導緣因。三因成就法身顯現。故文殊云。煩惱泥中有佛法耳。有身為種者。身即五陰陰即法性。法性色法性受想行識即正因種也。又身為種者。能生

【現代漢語翻譯】現代漢語譯本則無生死涅槃（nirvana）。真諦（Paramārtha）說，有第九識是真識，第八識仍然是虛妄生死種子的所依。如果《地論》的論師用第七識來斷除第六識，智障滅除，第八識的真修才能顯現。這需要用《中論》的四句來檢驗破斥。現在這部經說明不思議的種子以非種子為種子，所以說身體等煩惱不善都是如來的種子。如同蜜蜂釀蜜，雖然採集各種花，但不通過便利的條件，蜜最終不能成功。所以知道便利的條件都是蜜的種子。現在的不思議也是這樣，不僅僅是法性智慧善法是三佛如來的種子，僅僅是這三道就是三如來的蜜種。對照著就可以知道。如果菩薩研修這三種理，分得相應，就叫做習種性。此心增長叫做性種性。虛通無滯叫做道種性。深見分明叫做聖種性。三種等同修習叫做等覺性。三種達到精妙極致叫做妙覺性。這三種性不是在前也不是在後，也不是一時。不縱不橫，如同世間的伊字首羅（Īśvara）的三目。就文殊（Mañjuśrī）的回答，文中有六段說明如來種。第一段簡略地概括苦道。第二段廣泛地概括煩惱道。第三段再次廣泛地概括苦道。第四段再次簡略地概括煩惱道。第五段概括業道。第六段總結煩惱。現在就前五段文從三義來分別。最初的有身、六入、七識處，這三者是正因如來種。其次是無明、有愛、三毒、四倒、五蓋、八邪、九惱，這六者是了因如來種。最後是十不善，是惡業，即緣因如來種。如果就通論來說，每一個都是三佛如來種。然而眾生受身雖然以業為因，如果沒有煩惱就不能得生。三種也是這樣，雖然有正因，如果沒有了因引導緣因輔助，顯現正性三佛就不能生長。通過智慧通達煩惱來引導緣因，三因成就，法身顯現。所以文殊說，『煩惱泥中有佛法』。『有身為種』，身體就是五陰，五陰就是法性。法性的色受想行識就是正因種。又『身為種』，能生

【English Translation】 English version Then there is no birth, death, or Nirvana (nirvana). Paramārtha said that the ninth consciousness is the true consciousness, while the eighth consciousness is still the basis of false seeds of birth and death. If the teachers of the Treatise on the Ten Stages use the seventh consciousness to cut off the sixth consciousness, and the obstacles of wisdom are eliminated, then the true cultivation of the eighth consciousness can be revealed. This needs to be examined and refuted by the four sentences of the Mūlamadhyamakakārikā. This sutra now explains that the inconceivable seed takes the non-seed as the seed, so it is said that the body and other afflictions and unwholesome things are all seeds of the Tathāgata. Just as bees make honey, although they collect various flowers, the honey cannot be made without convenient conditions. Therefore, it is known that convenient conditions are all seeds of honey. The inconceivable is also like this. Not only are the Dharma-nature, wisdom, and wholesome dharmas the seeds of the Three Buddhas Tathāgatas, but these three paths are the honey seeds of the Three Tathāgatas. This can be understood by comparison. If a Bodhisattva studies these three principles and obtains corresponding results, it is called the stage of 'habitual nature'. The growth of this mind is called the stage of 'nature'. Being unobstructed and free is called the stage of 'path'. Deep insight and clarity is called the stage of 'holy nature'. Equal cultivation of the three is called the stage of 'equal enlightenment'. The ultimate perfection of the three is called the stage of 'wonderful enlightenment'. These three natures are neither before nor after, nor at the same time. Neither vertical nor horizontal, like the three eyes of Īśvara in the world. Regarding Mañjuśrī's answer, there are six sections in the text explaining the Tathāgata seed. The first section briefly summarizes the path of suffering. The second section broadly summarizes the path of afflictions. The third section again broadly summarizes the path of suffering. The fourth section again briefly summarizes the path of afflictions. The fifth section summarizes the path of karma. The sixth section summarizes the afflictions. Now, based on the first five sections, we will distinguish them from three meanings. First, there are the body, the six entrances, and the seven consciousnesses. These three are the direct cause of the Tathāgata seed. Second, there are ignorance, craving, the three poisons, the four inversions, the five coverings, the eight evils, and the nine vexations. These six are the conditioning cause of the Tathāgata seed. Finally, there are the ten unwholesome deeds, which are evil karma, that is, the supporting cause of the Tathāgata seed. If we discuss it generally, each one is the seed of the Three Buddhas Tathāgatas. However, although sentient beings receive a body with karma as the cause, they cannot be born without afflictions. The three are also like this. Although there is a direct cause, if there is no conditioning cause to guide and a supporting cause to assist, the manifestation of the true nature of the Three Buddhas cannot grow. Through wisdom, one understands afflictions to guide the supporting cause, and when the three causes are accomplished, the Dharma-body manifests. Therefore, Mañjuśrī said, 'There is Buddhadharma in the mud of afflictions.' 'Having a body as a seed' means that the body is the five skandhas, and the five skandhas are the Dharma-nature. The form, feeling, perception, volition, and consciousness of the Dharma-nature are the direct cause seed. Also, 'having a body as a seed' means that it can generate

福慧故說為種。若斷五陰即斷佛種。此即非種為種。菩薩以無所受而受此身。若未成就自行化他一切佛法終不滅身而取證也。即是從空入假明不思議種義。何者迷身則有六道生死種。解身則有四聖人種。故有十法界種也。若滅身者無一切種。菩薩如是觀身見一切種即如來種。如人眼翳苦痛失明。若諸拙師鍼灸藥涂雖得痛止。而眼根毀壞永不見色。無如來種。若人患眼不壞眼根若遇幻師禁咒痛愈眼根清凈。此喻凡夫雖具煩惱猶有反覆種義不壞。是故身為如來種也。

無明至為種此四是二廣約煩惱道為如來種。過去煩惱為無明現在煩惱名愛。觀此二世煩惱如虛空不可盡即是了因如來種。亦是三佛如來種也。貪恚癡為種者。三毒猶是過去無明現在有受。亦各出三毒。若離取我即具等分出生八萬四千塵勞。若如是知故名為種。四顛倒者別門明義。迷色起凈倒迷受起樂倒。迷心起常倒迷想行起我倒。能生念處正勤如意根力覺道故為種也。五蓋者貪慾嗔恚睡眠掉悔疑。能生根本觀練薰脩諸禪三昧故為種義。既知別義于通無滯。

六入為種七識處為種。三重約苦道廣明正因種。六入即是約報身苦道。如鴦掘云。此之六根于諸如來常具足無減修了了分明見。亦如法華明。父母所生清凈常眼等得六根清凈即是六根相似相現。

【現代漢語翻譯】現代漢語譯本：福慧的緣故，才說（身）是（成佛的）種子。如果斷滅五陰（色、受、想、行、識），就是斷滅佛種。這就是非種子當作種子。菩薩以無所執受的態度來接受這個身體。如果還沒有成就自行化他一切佛法，始終不會滅身而取證。這就是從空入假，闡明不思議種子的意義。什麼（是種子）呢？迷惑于身，就有六道生死之種；瞭解身，就有四聖人（聲聞、緣覺、菩薩、佛）之種。所以有十法界之種。如果滅身，就沒有一切種。菩薩這樣觀察身，見到一切種，就是如來種。比如人的眼睛生了翳障，苦痛而失明。如果遇到拙劣的醫生，用鍼灸藥物塗抹，雖然能止痛，但眼根毀壞，永遠不能見色，就沒有如來種。如果人患眼病，但沒有損壞眼根，如果遇到幻術師，用禁咒使疼痛痊癒，眼根清凈。這比喻凡夫雖然具有煩惱，還有反覆修行的種子沒有壞。所以說，身是如來種。

無明乃至（四顛倒）是（如來）種，這四者是二（煩惱道和苦道）的擴充套件，大略地以煩惱道作為如來種。過去的煩惱是無明（Avidyā），現在的煩惱名叫愛（Tṛṣṇā）。觀察這兩世的煩惱，如同虛空一樣不可窮盡，這就是了因如來種。也是三佛（法身佛、報身佛、應身佛）如來種。貪、嗔、癡是（如來）種，三毒（貪、嗔、癡）猶如過去的無明，現在有受。也各自生出三毒。如果離開取著於我，就具有等分，出生八萬四千塵勞。如果這樣知道，所以名為種。四顛倒（顛倒見）是另外一個門闡明意義。迷惑於色（Rūpa），生起凈顛倒；迷惑于受（Vedanā），生起樂顛倒；迷惑於心（Citta），生起常顛倒；迷惑于想（Saṃjñā）和行（Saṃskāra），生起我顛倒。能生念處（Smṛtyupasthāna）、正勤（Samyakpradhāna）、如意足（Ṛddhipāda）、根（Indriya）、力（Bala）、覺支（Bojjhaṅga）、道支（Āryāṣṭāṅgamārga），所以是（如來）種。五蓋（Pañca Nīvaraṇāni）是貪慾（Kāmacchanda）、嗔恚（Vyāpāda）、睡眠（Styāna-middha）、掉悔（Uddhacca-kukkucca）、疑（Vicikicchā）。能生根本觀、練薰脩諸禪三昧（Samādhi），所以是（如來）種的意義。既然知道個別的意義，對於通達就沒有阻礙。

六入（Ṣaḍāyatana）是（如來）種，七識處是（如來）種。三重地以苦道廣泛地闡明正因種。六入就是約報身苦道。如鴦掘（Aṅgulimāla）所說：『這六根（眼、耳、鼻、舌、身、意），對於諸如來常常具足，沒有減少，修習了了分明見。』也如《法華經》（Saddharma Puṇḍarīka Sūtra）所說：『父母所生清凈常眼等，得到六根清凈，就是六根相似相現。』

【English Translation】 English version: It is because of blessings and wisdom that (the body) is said to be the seed (of Buddhahood). If one cuts off the five skandhas (form, feeling, perception, mental formations, and consciousness), one cuts off the Buddha-seed. This is taking what is not a seed as a seed. Bodhisattvas accept this body with an attitude of non-attachment. If they have not yet accomplished the practice for themselves and the teaching of others, all the Buddha-dharmas, they will never extinguish their bodies to attain enlightenment. This is entering the provisional from emptiness, clarifying the meaning of the inconceivable seed. What (is the seed)? Being deluded about the body, there are the seeds of the six realms of samsara; understanding the body, there are the seeds of the four noble ones (Śrāvaka, Pratyekabuddha, Bodhisattva, Buddha). Therefore, there are the seeds of the ten dharma realms. If one extinguishes the body, there are no seeds at all. Bodhisattvas observe the body in this way, seeing all seeds, which are the Tathāgata-seed. It is like a person whose eyes have cataracts, suffering and losing sight. If they encounter unskilled doctors who use acupuncture and medicinal ointments, although the pain may be stopped, the eye roots are destroyed, and they will never see color, so there is no Tathāgata-seed. If a person has an eye disease but the eye roots are not damaged, if they encounter a magician who uses spells to heal the pain and purify the eye roots. This is a metaphor for how ordinary people, although they have afflictions, still have the seeds of repeated practice that are not destroyed. Therefore, the body is the Tathāgata-seed.

Ignorance (Avidyā) and even (the four inversions) are (Tathāgata) seeds. These four are an expansion of the two (the path of affliction and the path of suffering), broadly taking the path of affliction as the Tathāgata-seed. Past afflictions are ignorance (Avidyā), and present afflictions are called craving (Tṛṣṇā). Observing the afflictions of these two lifetimes, like the emptiness of space, they are inexhaustible, which is the seed of the causal cause of the Tathāgata. It is also the seed of the three Buddhas (Dharmakāya Buddha, Sambhogakāya Buddha, Nirmāṇakāya Buddha). Greed, hatred, and delusion are (Tathāgata) seeds. The three poisons (greed, hatred, and delusion) are like past ignorance, and now there is feeling. Each also produces the three poisons. If one departs from attachment to self, one possesses equal parts, giving rise to eighty-four thousand defilements. If one knows this, it is called a seed. The four inversions (distorted views) are a separate gate clarifying the meaning. Being deluded about form (Rūpa), one gives rise to the inversion of purity; being deluded about feeling (Vedanā), one gives rise to the inversion of pleasure; being deluded about mind (Citta), one gives rise to the inversion of permanence; being deluded about perception (Saṃjñā) and mental formations (Saṃskāra), one gives rise to the inversion of self. Being able to generate the four foundations of mindfulness (Smṛtyupasthāna), right effort (Samyakpradhāna), psychic powers (Ṛddhipāda), roots (Indriya), powers (Bala), limbs of enlightenment (Bojjhaṅga), and the Noble Eightfold Path (Āryāṣṭāṅgamārga), therefore it is a (Tathāgata) seed. The five hindrances (Pañca Nīvaraṇāni) are sensual desire (Kāmacchanda), ill-will (Vyāpāda), sloth and torpor (Styāna-middha), restlessness and remorse (Uddhacca-kukkucca), and doubt (Vicikicchā). Being able to generate the fundamental contemplation, practice, cultivation, and all the dhyānas and samādhis (Samādhi), therefore it is the meaning of a (Tathāgata) seed. Since one knows the individual meanings, there is no obstruction to understanding the general meaning.

The six entrances (Ṣaḍāyatana) are (Tathāgata) seeds, and the seven consciousnesses are (Tathāgata) seeds. Triply, the path of suffering is broadly explained as the seed of the direct cause. The six entrances are about the path of suffering of the reward body. As Aṅgulimāla said: 'These six roots (eye, ear, nose, tongue, body, and mind), for all the Tathāgatas, are always complete, without decrease, and cultivated with clear and distinct vision.' Also, as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says: 'The pure and constant eyes, etc., born of parents, attain the purification of the six roots, which is the manifestation of the similar characteristics of the six roots.'

故華嚴明十種六根。因是得入如來六根。故知凈是如來種義。七識處者。什師云欲界人天為一。三禪三空為六。合七識住。所以然者。三惡苦多識不樂住。第四禪識色微故。又以有無相天故識不樂住。第四無色以非相法微故識不樂住。隨識樂住即是法性。

八邪至為種四重約煩惱道為種。八邪如前迦葉章明。不捨八邪而入八正即是種義。九惱者約三世違情是生嗔之緣。謂此人現世惱我惱我親嘆我怨。過未亦爾。是為九惱。若有方便是生慈緣。故得是如來種。

十不善道為種五約業道明如來種。十不善則攝得五逆。因惡生善即有十善。若能生十善即生三不護三密示現三業隨智慧行等如來功德。故即是種也。

以要至佛種六總結成如來種。煩惱不善不出見愛。以此往收故一切不善皆在其中。皆是如來種也。

曰何謂也三凈名重問。

答曰下四文殊答文為二。一正答二譬顯。初正答言。若見無為入正位者即是斷如來種。不能行於非道。以滅受取證故不能發三菩提心。所言若見無為入正位者。苦忍初心即是見諦名之為見。見諦惑盡終不更起。即是一分數緣無為即是正位。若見惑斷即見煩惱如來種斷。是人遠至七生畢竟不受後身。則界內三道非種之種究竟永斷。故不能發三菩提心入假行道。自利

【現代漢語翻譯】現代漢語譯本：因此，《華嚴經》（Huayan Sutra）闡明了十種六根（shadarayatana，六種感官）。因為這些，才能進入如來（Tathagata）的六根境界。因此可知，清凈是如來種性的意義。關於七識住（satta viññanatthiti），鳩摩羅什（Kumarajiva）法師說，欲界（Kamadhatu）的人和天為一，三禪（trayo jhana）和三空（tisro vimokkha）為六，合起來就是七識住。之所以這樣說，是因為三惡道（tri-apaya）的痛苦太多，識不樂於安住。第四禪（caturtha jhana）的色（rupa）非常微細，又因為有無相天（asannasatta），所以識不樂於安住。第四無色界（arupa-dhatu）因為是非相之法非常微細，所以識不樂於安住。隨順識所樂於安住的地方，就是法性（Dharmata）。八邪（asta mithya）乃至為種，四重（catuhsamapatti）約煩惱道（klesa-marga）為種。八邪如前迦葉（Kasyapa）章所闡明。不捨棄八邪而進入八正道（asta arya marga），就是種性的意義。九惱（nava upalambha）是約三世（trikala）違背情意，是產生嗔恨的因緣。指這個人現在惱害我，惱害我的親人，讚歎我的仇人，怨恨我。過去和未來也是如此。這就是九惱。如果能有方便，就能產生慈悲的因緣，因此能成為如來種性。十不善道（dasa akusala-patha）為種，五約業道（karma-patha）闡明如來種性。十不善道則攝取了五逆罪（panca anantarya）。因為惡而生善，就有了十善（dasa kusala）。如果能生出十善，就能生出三不護（tri asamskrita），三密（tri guhya）示現三業（tri karmani），隨順智慧而行等如來功德，所以就是種性。以要乃至佛種，六總結成如來種性。煩惱和不善不出于見惑（drsti-klesa）和愛惑（raga-klesa）。用這些來概括，所以一切不善都在其中，都是如來種性。曰：什麼是三凈（tri-vidha-parisuddhi）？凈名（Vimalakirti）再次提問。答曰：以下四段是文殊（Manjusri）的回答，分為兩部分：一是正面回答，二是譬喻顯示。首先是正面回答說：如果見到無為法（asamskrta-dharma）而進入正位（samyaktva-niyata）的人，就是斷絕瞭如來種性。不能行於非道（apatha）。因為滅受想（vedana-samjna-nirodha）而取證，所以不能發起三菩提心（tri-bodhicitta）。所說的『如果見到無為法而進入正位的人』，苦忍（duhkha-ksanti）的初心就是見諦（satya-darshana），名為見。見諦之後，惑盡就不會再起。就是一分數緣無為，就是正位。如果見惑斷絕，就是見煩惱如來種斷絕。這個人最遠到七生（sapta-bhava）之後，畢竟不再受後身。那麼界內三道（tri-dhatu）非種之種，究竟永遠斷絕。所以不能發起三菩提心，進入假行道（mithya-patha），只求自利。

【English Translation】 English version: Therefore, the Huayan Sutra (Huayan Sutra) elucidates the ten types of six sense bases (shadarayatana, six sense organs). Because of these, one can enter the six sense realms of the Tathagata (Tathagata). Thus, it is known that purity is the meaning of the Tathagata's seed nature. Regarding the seven abodes of consciousness (satta viññanatthiti), Master Kumarajiva (Kumarajiva) said that the humans and gods of the Desire Realm (Kamadhatu) are one, the three dhyanas (trayo jhana) and the three emptinesses (tisro vimokkha) are six, which together constitute the seven abodes of consciousness. The reason for this is that the sufferings of the three evil paths (tri-apaya) are too great, and consciousness does not delight in abiding there. The form (rupa) of the fourth dhyana (caturtha jhana) is very subtle, and because there is the Heaven of Non-Perception (asannasatta), consciousness does not delight in abiding there. The fourth Formless Realm (arupa-dhatu) is because the non-perceptual dharma is very subtle, so consciousness does not delight in abiding there. Following where consciousness delights in abiding is the Dharma-nature (Dharmata). The eight wrongdoings (asta mithya) are even the seed, and the four samapattis (catuhsamapatti) are the seed in terms of the path of afflictions (klesa-marga). The eight wrongdoings are as elucidated in the previous chapter on Kasyapa (Kasyapa). Not abandoning the eight wrongdoings but entering the eightfold noble path (asta arya marga) is the meaning of seed nature. The nine vexations (nava upalambha) are in terms of the three times (trikala) going against one's desires, which are the causes for generating anger. It refers to this person harming me now, harming my relatives, praising my enemies, and resenting me. The past and future are also like this. These are the nine vexations. If there are skillful means, then causes for generating loving-kindness can arise, and therefore one can become the Tathagata's seed nature. The ten non-virtuous paths (dasa akusala-patha) are the seed, and the five explain the Tathagata's seed nature in terms of the path of karma (karma-patha). The ten non-virtuous paths encompass the five heinous crimes (panca anantarya). Because of evil, good arises, and then there are the ten virtues (dasa kusala). If one can generate the ten virtues, then one can generate the three unconditioned (tri asamskrita), the three secrets (tri guhya), manifesting the three karmas (tri karmani), following wisdom in practice, and other Tathagata virtues, so it is the seed nature. From 'in essence' to 'Buddha seed', six summarizes and completes the Tathagata's seed nature. Afflictions and non-virtue do not go beyond the afflictions of views (drsti-klesa) and the afflictions of desire (raga-klesa). Using these to encompass, therefore all non-virtue is within them, and all are the Tathagata's seed nature. It is said: What are the three purities (tri-vidha-parisuddhi)? Vimalakirti (Vimalakirti) asks again. The answer is: The following four sections are Manjusri's (Manjusri) answer, divided into two parts: first, a direct answer, and second, an illustration through analogy. First, the direct answer says: If a person sees the unconditioned dharma (asamskrta-dharma) and enters the right position (samyaktva-niyata), then they have cut off the Tathagata's seed nature. They cannot walk on the wrong path (apatha). Because of extinguishing perception and sensation (vedana-samjna-nirodha) and attaining realization, they cannot generate the three Bodhi minds (tri-bodhicitta). What is said, 'If a person sees the unconditioned dharma and enters the right position', the initial mind of endurance of suffering (duhkha-ksanti) is the seeing of truth (satya-darshana), called seeing. After seeing the truth, when afflictions are exhausted, they will not arise again. It is a fraction of relying on the unconditioned, which is the right position. If the afflictions of views are cut off, then it is seeing the afflictions of the Tathagata's seed being cut off. This person, at most after seven lives (sapta-bhava), will ultimately not receive a later body. Then the three realms (tri-dhatu) within the boundaries, the non-seed of the non-seed, are ultimately and forever cut off. Therefore, they cannot generate the three Bodhi minds, enter the false path (mithya-patha), and only seek self-benefit.

利人學一切法。行於非道通達佛道成三佛種。

譬如下二譬說文為四。亦可通譬上明種義。亦可別譬。別譬為二。初三別譬三種后一總譬。就別譬為三。一淤泥出華譬煩惱道爲了因種。次糞壤生芽譬不善業道為緣因種。次起身見譬苦道為正因種。達五陰即正因性。后入海總譬煩惱等三種能生三種法身。如下巨海則得智寶。譬如高原者。高原本合水有泥。以決去水是故無泥華不得生。明二乘人本有煩惱種。以即斷故如高原無泥不得生華。此約入正位無煩惱不得發菩提心。

又如至佛法二譬入正位者得道共戒。斷三惡道不善業無惡業種不生佛法。問此中言糞壤之地乃能滋茂。大品云空中種樹。二意明入假云何。答一往似異大意則同。此明菩薩達不善理能生佛法。惡法為種資成法身。故約糞壤以明入假。大品即是不斷而斷。斷惑入空能從空入假。學一切佛法化度眾生。如世術力能空中種樹。故約空明入假。若作此解二乘已有入假之義。但其未悟不能改觀。至法華中方得會入。大品會法不會其人。

起于至法矣三譬入正位者若無身見則身因滅。無三惡種。不得發菩提心行菩薩道。

是故至智寶四總譬二乘無煩惱等三道可入。即無一切智等佛法寶也。

爾時下五明大迦葉稱歎領解文為三。一正稱

【現代漢語翻譯】利他之人學習一切佛法，即使在看似非正道的道路上也能通達佛道，成就佛的三種種子（三佛種）。

以下用兩個比喻來說明，可分為四點來解釋。也可以將這些比喻貫通起來，說明種子（種）的意義。也可以分別比喻。分別比喻又分為兩種。最初三個分別比喻三種種子，最後一個總括比喻。就分別比喻來說，又分為三點。第一，淤泥中生出蓮花，比喻煩惱道是了因種（了因種，指能幫助顯了佛性的種子）。第二，糞土中生出嫩芽，比喻不善業道是緣因種（緣因種，指能提供助緣使佛性生長的種子）。第三，生起身見，比喻苦道是正因種（正因種，指直接產生佛性的種子）。通達五陰（五陰，指色、受、想、行、識五種構成要素）即是正因的本性。最後，進入大海，總括比喻煩惱等三種道能夠產生三種法身（法身，指佛的真身）。如下文所說，進入大海就能得到智慧之寶。譬如高原，高原原本混合著水和泥土，一旦決堤放水，就沒有泥土，蓮花就無法生長。這說明二乘人（二乘人，指聲聞乘和緣覺乘的修行者）本來具有煩惱的種子，因為立即斷除的緣故，就像高原沒有泥土，無法生長蓮花。這是指進入正位（正位，指修行達到一定階段）后沒有煩惱，就無法發起菩提心（菩提心，指追求覺悟的心）。

又如『至佛法』的兩個比喻，指進入正位的人得到道共戒（道共戒，指通過修行自然獲得的戒律）。斷除了三惡道（三惡道，指地獄、餓鬼、畜生三道）的不善業，就沒有惡業的種子，就無法產生佛法。有人問：這裡說糞土之地才能滋養茂盛，而《大品般若經》（大品）中說空中種樹，這兩種說法的含義是什麼？回答說：表面上看起來不同，但大意是相同的。這裡說明菩薩通達不善的道理，能夠產生佛法。惡法作為種子，資助成就法身。所以用糞土來比喻入假（入假，指從空性進入現象界）。《大品般若經》所說的是不斷而斷，斷除迷惑進入空性，能夠從空性進入假有。學習一切佛法，化度眾生，就像世間的法術，能夠在空中種樹。所以用空性來比喻入假。如果這樣解釋，二乘人也有入假的意義。只是他們沒有領悟，不能改變觀念。到了《法華經》（法華經）中才能領會並進入。《大品般若經》只是闡述了法理，而沒有闡述人。

『起于至法矣』的三個比喻，指進入正位的人，如果沒有身見（身見，指對身體的執著），那麼身體的因緣就會滅除，就沒有三惡道的種子，就無法發起菩提心，修行菩薩道。

『是故至智寶』的四個總括比喻，說明二乘人沒有煩惱等三道可以進入，也就沒有一切智（一切智，指佛的智慧）等佛法的珍寶。

『爾時』以下第五部分，說明大迦葉（大迦葉，佛陀的十大弟子之一）稱讚並領悟理解的經文，分為三點。第一，正式稱讚。

【English Translation】 Those who benefit others learn all Dharmas. Even walking on paths that seem unorthodox, they can penetrate the Buddha-path and accomplish the three Buddha-seeds (San Fo Zhong).

The following uses two parables, which can be explained in four points. These parables can also be connected to explain the meaning of 'seed' (Zhong). Alternatively, they can be considered as separate parables. The separate parables are divided into two types. The first three separately illustrate the three types of seeds, and the last one is a general parable. Regarding the separate parables, there are three points. First, a lotus flower emerging from the mud symbolizes the path of afflictions as the condition-enabling seed (Liao Yin Zhong, the seed that helps manifest Buddhahood). Second, a sprout growing from manure symbolizes the path of unwholesome karma as the supporting-cause seed (Yuan Yin Zhong, the seed that provides the necessary conditions for Buddhahood to grow). Third, the arising of self-view symbolizes the path of suffering as the direct-cause seed (Zheng Yin Zhong, the seed that directly produces Buddhahood). Understanding the five skandhas (Wu Yin, the five aggregates of form, feeling, perception, mental formations, and consciousness) is the nature of the direct cause. Finally, entering the great ocean is a general parable for the three paths of afflictions, etc., which can generate the three Dharma-bodies (Fa Shen, the body of the Buddha's true nature). As the text below says, entering the great ocean obtains the treasure of wisdom. For example, a plateau originally contains a mixture of water and mud. Once the water is drained away, there is no mud, and the lotus flower cannot grow. This illustrates that the Two Vehicles (Er Cheng Ren, practitioners of the Hearer and Solitary Realizer vehicles) originally possess the seeds of afflictions, but because they immediately cut them off, it is like a plateau without mud, unable to grow a lotus flower. This refers to entering the stage of right establishment (Zheng Wei, a certain stage of practice) where there are no afflictions, and thus the Bodhi-mind (Pu Ti Xin, the mind of enlightenment) cannot be aroused.

Furthermore, the two parables of 'reaching the Buddha-dharma' refer to those who have entered the stage of right establishment and obtained the precepts shared with the path (Dao Gong Jie, precepts naturally acquired through practice). By cutting off the unwholesome karma of the three evil realms (San E Dao, the realms of hell-beings, hungry ghosts, and animals), there are no seeds of evil karma, and thus Buddha-dharma cannot arise. Someone asks: Here it says that the land of manure can nourish and flourish, while the Perfection of Wisdom Sutra (Da Pin) says that trees are planted in the sky. What is the meaning of these two statements? The answer is: They seem different on the surface, but the general meaning is the same. This explains that Bodhisattvas, understanding the principle of unwholesomeness, can generate Buddha-dharma. Evil dharmas serve as seeds, supporting the accomplishment of the Dharma-body. Therefore, manure is used to illustrate entering the provisional (Ru Jia, entering the realm of phenomena from emptiness). The Perfection of Wisdom Sutra speaks of cutting off without cutting off, cutting off delusions and entering emptiness, and being able to enter the provisional from emptiness. They learn all Buddha-dharmas and transform and liberate sentient beings, just like worldly magic, which can plant trees in the sky. Therefore, emptiness is used to illustrate entering the provisional. If interpreted in this way, the Two Vehicles also have the meaning of entering the provisional. However, they have not realized it and cannot change their views. Only in the Lotus Sutra (Fa Hua Jing) can they comprehend and enter. The Perfection of Wisdom Sutra only explains the Dharma, not the people.

The three parables of 'arising from reaching the Dharma' refer to those who have entered the stage of right establishment. If there is no self-view (Shen Jian, attachment to the body), then the cause of the body will be extinguished, and there will be no seeds of the three evil realms, and thus they cannot arouse the Bodhi-mind and practice the Bodhisattva-path.

The four general parables of 'therefore reaching the treasure of wisdom' explain that the Two Vehicles have no three paths of afflictions, etc., to enter, and thus there are no treasures of Buddha-dharmas such as all-wisdom (Yi Qie Zhi, the wisdom of the Buddha).

The fifth part, from 'at that time' onwards, explains the text of Maha-Kasyapa's (Da Jia Ye, one of the Buddha's ten great disciples) praise and understanding, divided into three points. First, the formal praise.

嘆領解二譬顯三自鄙。所以迦葉稱歎者。以文殊善說非種顯不思議如來種其理幽玄故也。領解二意一領塵勞之疇為如來種。二領見無為入正位者不任發菩提心。

譬如至志願二譬顯此譬。但顯領入正位者不任發心。有開譬合譬如文。

是故至道意三迦葉自鄙文為二。一正自鄙二所以下釋自鄙意。如文。

爾時下品之大段第三明法門眷屬。亦是成前道及種義。何者法門無量隨其義便則有親善。即是眷屬。此皆是無名相中假名分別以成假名佛道及種。複次前觀眾生品明觀眾生入空徹源。而有無緣慈悲喜捨。為顯此義故天女忽。現對身子闡揚不思議真空解脫妙理。次此品明行於非道通達佛道入假自行化他。雖受諸受而無所受。能于塵勞達如來種。是故普現色身。因問眷屬顯成入假通達佛道種種法門皆是眷屬。文為二。一問二答。初問言普現色身者即有三義。一普現內色．二普現外色．三普現內外色。一內色者若如法華明身根清凈。十界依正於身中現。猶如凈鏡現諸色像。二外現者亦如法華普門示現隨機不同現十界色。三內外現者如大集明。觀己身眾生身佛身悉現己身。亦見己身眾生身現佛身中。眾生身中亦如是皆如影現。即是色入法界海也。菩薩住此普現之身。表成上文入假之義無所不現。前後相成令義

【現代漢語翻譯】現代漢語譯本：嘆領解二譬顯三自鄙。所以迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）稱歎的原因是，文殊（Mañjuśrī，象徵智慧的菩薩）善於解說，並非通過種姓來顯現不可思議的如來種性，其道理幽深玄妙。領解二意：一，領悟塵勞的範疇即是如來種性；二，領悟到證入無為境界的人不適合發起菩提心。

譬如至志願二譬顯此譬。只是爲了闡明領悟到證入正位的人不適合發起菩提心。有開譬和合譬如文所示。

是故至道意三迦葉自鄙文分為二：一，直接表達自己的鄙陋；二，在『所以』之後解釋自鄙的原因。如文所示。

爾時下品之大段第三明法門眷屬。這也是爲了成就前面的道和種性的意義。什麼是法門眷屬呢？法門無量，根據其意義的方便性，就會有親近和友善的關係，這就是眷屬。這些都是在沒有名相之中假名分別，從而成就假名的佛道和種性。再次，前面的觀眾生品闡明了觀眾生入空的徹悟之源，從而產生無緣慈悲喜捨。爲了闡明這個意義，天女忽然顯現，對著舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）闡揚不可思議的真空解脫妙理。接下來，此品闡明在非道中修行，通達佛道，入假修行，自行化他。雖然感受各種感受，但卻沒有執著于感受。能夠在塵勞中通達如來種性。因此普現色身。因為提問眷屬，從而顯現成就入假，通達佛道的種種法門都是眷屬。文分為二：一，提問；二，回答。最初提問『普現色身』，其中有三重含義：一，普現內色；二，普現外色；三，普現內外色。一，內色，就像《法華經》所說，身根清凈，十界依正於身中顯現，猶如清凈的鏡子顯現各種色像。二，外現，也像《法華經·普門品》所示，隨機示現，根據不同的情況顯現十界色。三，內外現，就像《大集經》所說，觀察自己的身、眾生的身、佛的身，都顯現在自己的身中。也看到自己的身、眾生的身顯現在佛的身中。眾生的身中也是如此，都像影子一樣顯現。這就是色入法界海。菩薩安住于這種普現之身，表明成就上文入假的意義，無所不現。前後相互成就，使意義更加完整。

【English Translation】 English version: 'Lamenting understanding, two parables reveal, three self-deprecation.' The reason why Kāśyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) praised is that Mañjuśrī (a Bodhisattva symbolizing wisdom) is good at explaining, not through lineage to reveal the inconceivable Tathāgata (如來) nature, the principle of which is profound and mysterious. Understanding two meanings: first, understanding that the category of dust and labor is the Tathāgata nature; second, understanding that those who have attained non-action and entered the right position are not suitable for arousing Bodhicitta (菩提心, the aspiration for enlightenment).

'Like to the aspiration,' two parables reveal this parable. It only serves to clarify that those who have attained the right position are not suitable for arousing the aspiration for enlightenment. There are opening parables and combined parables as shown in the text.

'Therefore to the meaning of the Way,' three sections of Kāśyapa's self-deprecation are divided into two: first, directly expressing one's own inferiority; second, explaining the reason for self-deprecation after 'therefore.' As shown in the text.

'At that time,' the third major section of the lower chapter clarifies the Dharma (法) gate family. This is also to achieve the meaning of the preceding path and nature. What is the Dharma gate family? Dharma gates are immeasurable, and according to the convenience of their meaning, there will be close and friendly relationships, which is the family. These are all provisional distinctions in the absence of names and forms, thereby achieving the provisional Buddha path and nature. Furthermore, the preceding chapter on observing sentient beings clarifies the thorough source of observing sentient beings entering emptiness, thereby generating causeless loving-kindness, compassion, joy, and equanimity. To clarify this meaning, the heavenly maiden suddenly appears, expounding the inconceivable true emptiness liberation wonderful principle to Śāriputra (舍利弗, one of the ten major disciples of the Buddha, known for his wisdom). Next, this chapter clarifies practicing in the non-path, penetrating the Buddha path, entering provisional practice, practicing for oneself and transforming others. Although experiencing various experiences, there is no attachment to experiences. Able to penetrate the Tathāgata nature in dust and labor. Therefore, universally manifesting the physical body. Because of questioning the family, thereby revealing the achievement of entering provisionality, all kinds of Dharma gates that penetrate the Buddha path are the family. The text is divided into two: first, questioning; second, answering. The initial question is 'universally manifesting the physical body,' which has three meanings: first, universally manifesting inner form; second, universally manifesting outer form; third, universally manifesting inner and outer form. First, inner form, as the Lotus Sutra (法華經) says, the root of the body is pure, and the ten realms of dependent and independent appear in the body, like a pure mirror reflecting various images. Second, outer manifestation, also as shown in the 'Universal Gate Chapter' of the Lotus Sutra, manifesting according to circumstances, manifesting the ten realms according to different situations. Third, inner and outer manifestation, as the Great Collection Sutra (大集經) says, observing one's own body, the bodies of sentient beings, and the body of the Buddha, all appear in one's own body. Also seeing one's own body and the bodies of sentient beings appearing in the body of the Buddha. The bodies of sentient beings are also like this, all appearing like shadows. This is the form entering the Dharma realm sea. Bodhisattvas abiding in this universally manifesting body indicate the achievement of the meaning of entering provisionality in the preceding text, manifesting everything. The preceding and following mutually achieve each other, making the meaning more complete.

易了。故普現色身。因致問眷屬。大士若是生身應有生身眷屬資生。若是法身即有諸法以為眷屬。何故室空不見生身眷屬。亦未聞說法身眷屬法門。致有斯問。眷屬資生為在何所。就問為二。一問眷屬二問資生。如文於是下二凈名答有四十二行偈為四。初十二行正答法身眷屬資生。即是自行。二從雖知無起滅去二十七行明菩薩入假權智無方大用。成前非道及種併爲化他入假權用。三兩行結嘆自行化他。四一行斥破二乘。初文為三。初四行明眷屬．次七行明資生具．三一行結自行德滿。初答者。若是法身實相則無分別。何有親疏正為入假。故約法門以明眷屬。關河舊解。外國無父母宗親眷屬非為貴人。今約此解仍為理釋。言無眷屬是賤人者。即是二乘偏真灰斷。無智度母善權父萬行功德眷屬。故法華以窮子為譬。若是大乘法身眷屬臣佐吏民倉庫眾多。凈名即是佛法貴人。故以偈答言有眷屬也。

智度即是實智。實智有能顯出法身之力。如母能生。方便是權智。權智外用能有成辨如父能成。若就此經辨父母者。如觀眾生品徹照三諦契當真如名實智母。此品明行於非道通達佛道。遍入塵勞成就佛法即是權智父。故金剛般若云。如來善護念諸菩薩即實智母。善付屬諸菩薩即權智父。菩薩從初修此二觀得入中道。雙照二諦

【現代漢語翻譯】現代漢語譯本：既然如此，所以才普遍示現色身，因此引來了眷屬的提問。大士如果是應化之身，應當有應化之身的眷屬和資生之物；如果是法身，就應該有諸法作為眷屬。為什麼室內空空蕩蕩，不見應化之身的眷屬，也沒有聽說過法身眷屬的法門？因此才會有這樣的提問，眷屬和資生之物又在何處呢？就提問來說，分為兩部分：一是問眷屬，二是問資生。如下文所示，於是維摩詰用四十二行偈語來回答，分為四個部分：最初十二行是正面回答法身眷屬和資生之物，這是指自行；從『雖知無起滅』到二十七行，說明菩薩入世的權巧智慧，無所不能的大用，成就了前面所說的非道和種種方便，都是爲了化度他人而入世的權巧運用；接下來的兩行總結讚歎自行和化他；最後一行是斥責破斥二乘。最初的經文分為三部分：最初四行說明眷屬，接著七行說明資生具足，最後一行總結自行功德圓滿。最初的回答是：如果是法身實相，就沒有分別，哪裡會有親疏之分？這正是爲了入世度化，所以依據法門來說明眷屬。過去的解釋認為，外國沒有父母宗親眷屬就不能算是貴人。現在依據這種解釋仍然可以進行義理上的闡釋。說沒有眷屬是**的人，就是指二乘偏執于真諦，斷滅一切，沒有實智之母和善巧方便之父，也沒有萬行功德的眷屬。所以《法華經》用窮子來比喻。如果是大乘法身，眷屬臣佐吏民倉庫眾多，維摩詰就是佛法的貴人，所以用偈語回答說有眷屬。

智慧度就是實智，實智有能夠顯現出法身的力量，如同母親能夠生育。方便是權智，權智的外在運用能夠有所成就，如同父親能夠成就。如果就這部經來辨別父母，如同《觀眾生品》中徹底照見三諦，契合真如，名為實智之母。此品說明在非道中修行，通達佛道，普遍進入塵世勞苦中成就佛法，這就是權智之父。所以《金剛般若經》說，如來善於護念諸菩薩，就是實智之母；善於囑咐諸菩薩，就是權智之父。菩薩從最初修習這兩種觀法，得以進入中道，同時照見二諦。

【English Translation】 English version: Therefore, he universally manifested a physical body, which led to questions from the assembly of relatives. If a Bodhisattva has a manifested body, they should have relatives and resources associated with that body. If it is a Dharmakaya (法身, Dharma body), it should have all Dharmas (諸法, all phenomena/teachings) as its relatives. Why is the room empty, with no sign of relatives of a manifested body, nor have we heard of the Dharma teachings of the Dharmakaya's relatives? Hence this question arises: where are the relatives and resources? The question is twofold: first, about relatives; second, about resources. As the text shows, Vimalakirti (凈名, Pure Name) answers with a forty-two-line verse, divided into four parts: the first twelve lines directly answer about the Dharmakaya's relatives and resources, which refers to self-cultivation; from 'Although knowing there is no arising or ceasing' to twenty-seven lines, it explains the Bodhisattva's skillful wisdom in entering the world, the great function of being capable in all ways, accomplishing what was mentioned earlier about non-paths and various means, all for the sake of transforming others by entering the world with skillful means; the next two lines summarize and praise self-cultivation and transforming others; the last line criticizes and refutes the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna). The initial text is divided into three parts: the first four lines explain relatives, followed by seven lines explaining the completeness of resources, and the last line summarizes the perfection of self-cultivation. The initial answer is: if it is the Dharmakaya's true nature, there is no discrimination, so how could there be closeness or distance? This is precisely for entering the world to liberate, so it explains relatives based on the Dharma teachings. Past interpretations believed that in foreign countries, without parents, relatives, and family, one could not be considered a noble person. Now, based on this interpretation, we can still provide a reasoned explanation. Those who say there are no relatives are **, referring to the Two Vehicles clinging to the truth, severing everything, lacking the mother of wisdom and the father of skillful means, and lacking the relatives of myriad practices and merits. Therefore, the Lotus Sutra uses the parable of the prodigal son. If it is the Mahayana (大乘, Great Vehicle) Dharmakaya, there are many relatives, ministers, officials, and storehouses. Vimalakirti is a noble person of the Buddha Dharma, so he answers with a verse saying there are relatives.

Wisdom (智度, Prajñā) is true wisdom, and true wisdom has the power to manifest the Dharmakaya, just as a mother can give birth. Expediency (方便, Upāya) is skillful wisdom, and the external application of skillful wisdom can achieve accomplishments, just as a father can accomplish. If we distinguish parents based on this sutra, it is like in the 'Contemplating Sentient Beings' chapter, thoroughly illuminating the Three Truths (三諦, Three Truths) and aligning with Suchness (真如, Tathātā), which is called the mother of true wisdom. This chapter explains practicing in non-paths, understanding the Buddha path, universally entering the toils of the world to accomplish the Buddha Dharma, which is the father of skillful wisdom. Therefore, the Diamond Sutra says, 'The Tathagata is skilled at protecting and cherishing all Bodhisattvas,' which is the mother of true wisdom; 'skilled at entrusting all Bodhisattvas,' which is the father of skillful wisdom. Bodhisattvas, from the beginning of cultivating these two contemplations, can enter the Middle Way (中道, Madhyamā), simultaneously illuminating the Two Truths (二諦, Two Truths).

是權自然流入是實。將此權實無受而受具足佛法。不證妙覺終不滅受息此權實而取證也。又行非道是權達佛道是實。因此二智遍入塵勞為如來種。譬如初生常為母護。至年長大父付家業。菩薩安住世諦。初出胎時用權實智入空入假。乃至妙覺未曾舍離權實父母。一切眾導師無不由是生者。如世天地二氣交合萬物得生。又如和合則有托胎。藉此以況。權實二智若不合者則菩薩法身智慧不生。權實若融法身則顯。故言一切眾導師無不由是生。約觀心者觀心即空為實智即假為權智非空非假即入聖胎。觀道分明豁爾相應見於中道即是出胎。如是乃至未入妙覺皆名佛子。故云普賢真佛子。若登妙覺即沒子名但稱為佛。大論云稽首智度無子佛。法喜以為妻者。如世之妻策使稱懷。若菩薩通達非道之理境智相稱。能生法喜稱悅情懷。故有種種出假之用心慈悲。為女者指上三十二種慈為女也。慈與悲相扶故同女也。善心誠實男者指上觀三諦理。順入實相一心能具萬善。權假化物如男幹事。畢竟空寂舍。舍有遮弊安身之能。畢竟空理遮二愛見。法身棲處故為舍也。弟子眾塵勞即是上來三毒等分。八萬四千塵勞轉為八萬四千三昧陀羅尼波羅蜜。若似若真皆為佛事。如轉弟子以成賢聖。道品善知識。若修中道品即知中正。識二邊邪得成正覺。

諸度法等侶。五度及八萬四千彼岸法門。是福智度。是慧二種莊嚴兩輪等故名為等侶。四攝為妓女。妓女本娛情悅慮引諸觀者。四攝能順物情引受學者故為妓女。歌詠誦法言。真樂自樂樂他。誦經說法亦自樂樂他。

總持之園苑至戒品為涂香二明資生之具。總持之園苑。園持華果遮他盜竊令不失落。陀羅尼亦爾。持善因果遮諸惡法。林樹是覆蔭清涼。諸無漏法無煩惱契。即清涼義。覺意即七覺。七覺調停生真智因華。故大論云無學實覺此七能到。故以為華。解脫果者即是不思議解脫妙覺果滿。八解浴池八背舍八解脫如前分別。入九定證真成八解脫八背舍。修成在九定。定滿如水滿。八解如池。七凈華者一戒二心三見四斷疑五分別六行七涅槃。戒凈是正語業命。心凈是精進念定。見凈是正見正思惟。斷疑凈是見道。分別凈行凈是修道。涅槃凈是無學道。別圓見思例皆得稱七凈華也。菩薩在因皆名為華。浴此無垢人此約別圓。若藏通界內事惑垢盡名無垢人。猶有恒沙界外理垢是故須浴。界內解者。慧解脫羅漢已斷分段之垢亦是無垢。更修八解除無知垢故須浴也。像馬五通馳菩薩習未盡無漏盡通。又云界外正使未盡猶名五通。如意通荷負眾生力大如象。余通如馬。周遍十方一念即到故言馳也。大乘以為車實相為車體。

二智為能乘。至薩婆若中住。調御以一心法界一相常在一行三昧。游於八正路無作八直道也。相具以嚴容眾好飾其姿。不同三藏所明相好。法身自有實報大相小相。光顯法身為嚴飾也。慚愧之上服佛性中道。是第一義天。菩薩見佛性未了了故。慚第一義天。諸佛是無上行人。愧此勝人名為愧人。覆不慚心名之為服。又服者忍二邊惡不辱中理。是忍辱衣也。深心為華鬘。進入萬行圓因即最上因。如鬘嚴首。七財者。一聞二信三戒四定五進六舍七慚愧。聞者十地聽法。如雲持雨十方佛說法一時能持故名聞也。信者深信堅固猶若金剛即圓因也。戒者十地所得真戒。經言唯佛一人具凈戒。餘人皆名污戒者。定者即首楞嚴等定也。進者唸唸流入薩婆若海。舍者常行舍行。慚愧者如前說。如所說修行者。言行相應所行如所說能到彼岸。教授以滋息。說法利人普潤一切。化功歸己即是滋息。迴向為大利。回因善向果。得常住三寶故云大利。四禪為床座。如床離於下濕避諸蟲螫。世間四禪離欲愛法覺觀毒蟲。從凈命心修則有支林功德。邪命心修則墮鬼道。菩薩出世四禪一切皆攝。功德叢林無不悉備。休息諸行能離二死煩惱毒蟲。若邪命修則墮二地。凈命修之則契中道。寂滅安樂故言四禪為床座也。多聞增智慧以為自覺音。外國用音樂覺

【現代漢語翻譯】現代漢語譯本二智（兩種智慧，指根本智和后得智）是能夠乘載眾生到達薩婆若（一切種智，佛的智慧）境界的工具。調御（調伏控制）是指以一心法界（一心包含整個宇宙）一相（萬法平等，無差別相）常在一行三昧（一種高級禪定狀態），在八正道（達到涅槃的八條正確途徑）中游歷，這是無為的八條正直道路。相好莊嚴是指以美好的容貌和眾多的殊勝之處來裝飾自身，這不同於三藏（經、律、論）中所說的相好。法身（佛的真身）自然具有實報（真實果報）的大相和小相，光明照耀法身就是最好的莊嚴。慚愧是最好的衣服，指的是佛性中道（不偏不倚的真理）。菩薩因為對佛性的理解還不透徹，所以對第一義天（最高的真理）感到慚愧。諸佛是無上的修行者，因為敬畏這些殊勝的人，所以稱為『愧人』。遮蓋不慚愧的心就叫做『服』。此外，『服』也指忍受二邊（極端）的惡，不玷污中道的真理，這就是忍辱衣。深心是華鬘（花環），進入萬行（各種修行）圓滿因地，就是最上的因，如同用花環裝飾頭部。七財（七種財富）是：一、聞（聽聞佛法），二、信（信仰），三、戒（持戒），四、定（禪定），五、進（精進），六、舍（佈施），七、慚愧。聞是指十地菩薩聽聞佛法，如同雲彩承載雨水，能夠一時承載十方諸佛所說的法，所以稱為『聞』。信是指深信堅固，如同金剛，這就是圓滿的因。戒是指十地菩薩所獲得的真戒。經中說，只有佛一人具足清凈戒，其餘的人都稱為『污戒』。定是指首楞嚴等定（各種高級禪定）。進是指念念不忘地流入薩婆若海。舍是指經常行佈施行。慚愧如前所述。如所說修行是指言行一致，所做的事情與所說的一樣，能夠到達彼岸。教授以滋息是指說法利益他人，普遍滋潤一切，將教化的功勞歸於自己，這就是滋息。迴向為大利是指將因地的善行迴向于果地，從而獲得常住三寶（佛、法、僧），所以稱為『大利』。四禪（四種禪定境界）是床座，如同床能使人遠離潮濕和蟲咬。世間的四禪能使人遠離欲愛和法覺觀（對佛法的思辨）的毒蟲。如果以清凈的生命之心來修習，就會有支林功德（禪定的各種功德）。如果以邪命之心來修習，就會墮入鬼道。菩薩出世時，四禪一切都包含在內，功德叢林無不具備。休息諸行（停止各種行為）能夠遠離二死（分段生死和變易生死）和煩惱毒蟲。如果以邪命來修習，就會墮入二地（地獄道和餓鬼道）。以凈命來修習，就能契合中道。寂滅安樂，所以說四禪是床座。多聞增長智慧，可以作為自覺的音聲。外國用音樂來覺悟。

【English Translation】 English version The two wisdoms (fundamental wisdom and subsequent wisdom) are capable of carrying beings to the realm of Sarvajna (all-knowing wisdom, the wisdom of the Buddha). Taming and subduing refers to using the one-mind dharma realm (one mind encompassing the entire universe) and the one-aspect (all dharmas are equal, without differentiation) constantly residing in the one-practice samadhi (an advanced state of meditation), traveling in the Eightfold Noble Path (the eight correct paths to reach Nirvana), which are the non-action eight straight paths. Adornment with excellent marks refers to decorating oneself with beautiful appearances and numerous superior qualities, which is different from the excellent marks described in the Tripitaka (the three baskets of Buddhist scriptures: Sutra, Vinaya, and Abhidharma). The Dharmakaya (the true body of the Buddha) naturally possesses the great and small marks of true reward (real retribution), and the light illuminating the Dharmakaya is the best adornment. Shame and remorse are the best clothes, referring to the middle way of Buddha-nature (the truth of non-duality). Because Bodhisattvas' understanding of Buddha-nature is not yet thorough, they feel ashamed of the first principle of heaven (the highest truth). All Buddhas are supreme practitioners, and because of reverence for these superior people, they are called 'ashamed people'. Covering the unashamed mind is called 'clothing'. In addition, 'clothing' also refers to enduring the evils of the two extremes (extremes) without defiling the truth of the middle way, which is the robe of patience. Deep mind is a garland, entering the perfect cause of myriad practices (various practices) is the supreme cause, like decorating the head with a garland. The seven treasures (seven kinds of wealth) are: 1. Hearing (listening to the Dharma), 2. Faith (belief), 3. Precepts (observing precepts), 4. Samadhi (meditation), 5. Diligence (diligence), 6. Giving (charity), 7. Shame and remorse. Hearing refers to the ten-ground Bodhisattvas listening to the Dharma, like clouds carrying rain, able to carry the Dharma spoken by Buddhas in the ten directions at one time, so it is called 'hearing'. Faith refers to deep and firm belief, like diamond, which is the perfect cause. Precepts refer to the true precepts obtained by the ten-ground Bodhisattvas. The sutra says that only the Buddha alone possesses pure precepts, and all other people are called 'defiled precepts'. Samadhi refers to the Shurangama Samadhi and other samadhis (various advanced meditations). Diligence refers to constantly flowing into the sea of Sarvajna. Giving refers to constantly practicing giving. Shame and remorse are as mentioned before. Practicing as said refers to consistency between words and deeds, doing what is said, and being able to reach the other shore. Teaching to nourish refers to speaking the Dharma to benefit others, universally nourishing everything, and attributing the merit of teaching to oneself, which is nourishing. Dedicating merit for great benefit refers to dedicating the good deeds of the cause to the result, thereby obtaining the permanent Three Jewels (Buddha, Dharma, Sangha), so it is called 'great benefit'. The four Dhyanas (four meditative states) are the bed, like a bed that keeps people away from dampness and insect bites. The worldly four Dhyanas can keep people away from the poisonous insects of desire and Dharma perception (speculation on the Dharma). If practiced with a pure life mind, there will be branch forest merits (various merits of meditation). If practiced with a wrong life mind, one will fall into the ghost realm. When Bodhisattvas appear in the world, all four Dhyanas are included, and the forest of merits is fully equipped. Resting all practices (stopping all actions) can keep away from the two deaths (segmented death and variable death) and the poisonous insects of afflictions. If practiced with wrong life, one will fall into the two realms (hell realm and hungry ghost realm). Practicing with pure life can be in harmony with the middle way. Nirvana is peaceful and happy, so it is said that the four Dhyanas are the bed. Hearing more increases wisdom, which can be used as a sound of self-awareness. Foreign countries use music to awaken.

悟于王。今多聞智慧覺悟心王。自覺覺他也。甘露法之食。用真修之智契實相甘露名為法食。大經云汝諸比丘未得大乘法食。解脫味為漿。脫是定名。定即是水水即漿也。凈心以澡浴觀理懺悔。即心水澄清浴除罪垢之煩惱也。戒品為涂香作無作善資薰法身。

摧滅煩惱賊一行三結。自行因成則摧滅煩惱。見真界內賊滅。見中界外賊滅。勇健無能逾。住首楞嚴健相三昧。降伏四種魔者。具如前嘆菩薩已明。勝幡建道場。若眾生翻邪歸正道機純熟。菩薩即坐道場因圓果滿。若觀心者舉足下足無非道場來具足一切佛法。

雖知無起滅下次二十七行明通相入假權智無方。亦是住平等法界赴緣利物。文為三。初兩行入假供養諸佛。二一行入假凈佛國土。三二十四行明入假成就眾生。初兩行者雖知無起滅。入但空無生不可得空無生。而能權巧出假。普示界內外生死眾生供養諸佛。

雖知諸佛國一行二明通相入假凈佛國土。如前佛國品釋也。

此下二十四行明通相入假權智成就眾生。文為五。一入假覺悟眾生。二入假教用世法。三入假拔物災難。四入假濟惡道苦。五入假同事利物。

初諸有眾生類下五行正明成就眾生入假權巧覺悟群生。如文可解。經書禁咒術下二行二明入假以智法教示眾生而不墮邪

【現代漢語翻譯】現代漢語譯本悟于王（領悟到心王）。今多聞智慧覺悟心王（現在以廣博的知識和智慧覺悟心王）。自覺覺他（自己覺悟也幫助他人覺悟）。甘露法之食（以甘露般的佛法為食物）。用真修之智契實相甘露名為法食（用真正修行得來的智慧，契合實相的甘露，這被稱為法食）。《大經》云：『汝諸比丘未得大乘法食（你們這些比丘還沒有得到大乘佛法的食物），解脫味為漿（以解脫的滋味作為飲料）。』脫是定名（解脫是禪定的別稱）。定即是水水即漿也（禪定就是水，水就是飲料）。凈心以澡浴觀理懺悔（用清凈的心來沐浴，觀察真理並懺悔）。即心水澄清浴除罪垢之煩惱也（就是讓心像水一樣澄清，洗去罪惡和煩惱）。戒品為涂香作無作善資薰法身（以持戒的功德作為涂香，通過有為和無為的善行來熏習法身）。摧滅煩惱賊一行三結（摧毀煩惱賊，一行三昧能斷除三結）。自行因成則摧滅煩惱（通過自身的修行，因緣成熟就能摧毀煩惱）。見真界內賊滅（證悟真如境界，內在的煩惱賊就消滅了）。見中界外賊滅（證悟中道境界，外在的煩惱賊就消滅了）。勇健無能逾（勇猛強健，沒有人能夠超越）。住首楞嚴健相三昧（安住在首楞嚴三昧中）。降伏四種魔者（降伏四種魔）。具如前嘆菩薩已明（具體內容如前面讚歎菩薩時已經說明）。勝幡建道場（豎起殊勝的法幡，建立道場）。若眾生翻邪歸正道機純熟（如果眾生捨棄邪道歸向正道的機緣成熟）。菩薩即坐道場因圓果滿（菩薩就會坐在道場中，因緣圓滿，證得佛果）。若觀心者舉足下足無非道場來具足一切佛法（如果觀照自心的人，舉手投足無不是道場，從而具足一切佛法）。雖知無起滅下次二十七行明通相入假權智無方（雖然知道一切法無生無滅，接下來的二十七行說明通達諸法實相，入于假有，權巧智慧沒有侷限）。亦是住平等法界赴緣利物（這也是安住在平等法界中，應機緣而利益眾生）。文為三（內容分為三部分）。初兩行入假供養諸佛（最初兩行是入于假有，供養諸佛）。二一行入假凈佛國土（第二部分一行是入于假有，清凈佛國土）。三二十四行明入假成就眾生（第三部分二十四行說明入于假有，成就眾生）。初兩行者雖知無起滅（最初兩行，雖然知道一切法無生無滅）。入但空無生不可得空無生（證入空性，無生是不可得的空性）。而能權巧出假（卻能夠權巧方便地示現於假有）。普示界內外生死眾生供養諸佛（普遍示現於界內外生死輪迴的眾生，供養諸佛）。雖知諸佛國一行二明通相入假凈佛國土（雖然知道諸佛國土的實相，一行兩句說明通達諸法實相，入于假有，清凈佛國土）。如前佛國品釋也（如同前面《佛國品》的解釋）。此下二十四行明通相入假權智成就眾生（下面的二十四行說明通達諸法實相，入于假有，以權巧智慧成就眾生）。文為五（內容分為五個部分）。一入假覺悟眾生（第一部分是入于假有，覺悟眾生）。二入假教用世法（第二部分是入于假有，教導眾生運用世間法）。三入假拔物災難（第三部分是入于假有，解除眾生的災難）。四入假濟惡道苦（第四部分是入于假有，救濟惡道眾生的痛苦）。五入假同事利物（第五部分是入于假有，與眾生一起行事，利益眾生）。初諸有眾生類下五行正明成就眾生入假權巧覺悟群生（最初『諸有眾生類』以下五行，正是說明成就眾生，入于假有，以權巧方便覺悟眾生）。如文可解（如同經文的字面意思就可以理解）。經書禁咒術下二行二明入假以智法教示眾生而不墮邪（『經書禁咒術』以下兩行，第二部分說明入于假有，以智慧之法教導眾生，而不墮入邪道）。

【English Translation】 English version Understanding the King (悟于王, understanding the King of Mind). Now, with extensive learning and wisdom, awaken the King of Mind (今多聞智慧覺悟心王). Self-awakening and awakening others (自覺覺他). The food of nectar Dharma (甘露法之食). Using the wisdom of true cultivation to align with the nectar of true reality is called Dharma food (用真修之智契實相甘露名為法食). The Great Sutra says: 'You bhikshus have not yet obtained the food of the Great Vehicle Dharma (汝諸比丘未得大乘法食), take the taste of liberation as a beverage (解脫味為漿).' Liberation is another name for Samadhi (脫是定名). Samadhi is water, and water is a beverage (定即是水水即漿也). Purify the mind for bathing, contemplate the principles, and repent (凈心以澡浴觀理懺悔). That is, purify the mind like water, washing away the afflictions of sins and defilements (即心水澄清浴除罪垢之煩惱也). The precepts are like fragrant ointment, using virtuous deeds, both active and inactive, to nurture the Dharma body (戒品為涂香作無作善資薰法身). Destroying the thieves of afflictions, one practice and three bonds (摧滅煩惱賊一行三結). By accomplishing the cause of self-cultivation, afflictions are destroyed (自行因成則摧滅煩惱). When the inner thieves are extinguished upon seeing the realm of truth (見真界內賊滅). When the outer thieves are extinguished upon seeing the middle realm (見中界外賊滅). Courageous and invincible (勇健無能逾). Abiding in the Shurangama Samadhi (住首楞嚴健相三昧). Subduing the four kinds of demons (降伏四種魔者). As explained in the previous praise of the Bodhisattva (具如前嘆菩薩已明). Raising the victorious banner to establish the Bodhimanda (勝幡建道場). If the opportunity for sentient beings to turn from evil to righteousness is ripe (若眾生翻邪歸正道機純熟). The Bodhisattva will sit in the Bodhimanda, with causes fulfilled and fruits perfected (菩薩即坐道場因圓果滿). If one contemplates the mind, every step is a Bodhimanda, fully equipped with all the Buddha-Dharmas (若觀心者舉足下足無非道場來具足一切佛法). Although knowing there is no arising or ceasing, the next twenty-seven lines explain the interpenetration of aspects, entering the provisional with skillful wisdom without limits (雖知無起滅下次二十七行明通相入假權智無方). This is also abiding in the equal Dharma realm, responding to conditions to benefit beings (亦是住平等法界赴緣利物). The text is in three parts (文為三). The first two lines are entering the provisional to make offerings to all Buddhas (初兩行入假供養諸佛). The second line is entering the provisional to purify the Buddha lands (二一行入假凈佛國土). The third twenty-four lines explain entering the provisional to accomplish sentient beings (三二十四行明入假成就眾生). The first two lines, although knowing there is no arising or ceasing (初兩行者雖知無起滅). Entering only emptiness, no arising, unattainable emptiness and no arising (入但空無生不可得空無生). Yet able to skillfully manifest in the provisional (而能權巧出假). Universally showing all sentient beings within and without the realms of birth and death to make offerings to all Buddhas (普示界內外生死眾生供養諸佛). Although knowing the Buddha lands, one line and two phrases explain the interpenetration of aspects, entering the provisional to purify the Buddha lands (雖知諸佛國一行二明通相入假凈佛國土). As explained in the previous chapter on Buddha lands (如前佛國品釋也). The following twenty-four lines explain the interpenetration of aspects, entering the provisional with skillful wisdom to accomplish sentient beings (此下二十四行明通相入假權智成就眾生). The text is in five parts (文為五). First, entering the provisional to awaken sentient beings (一入假覺悟眾生). Second, entering the provisional to teach the use of worldly Dharmas (二入假教用世法). Third, entering the provisional to remove calamities from beings (三入假拔物災難). Fourth, entering the provisional to relieve the suffering of evil realms (四入假濟惡道苦). Fifth, entering the provisional to work together and benefit beings (五入假同事利物). The first five lines from 'All kinds of sentient beings' directly explain accomplishing sentient beings, entering the provisional with skillful means to awaken all beings (初諸有眾生類下五行正明成就眾生入假權巧覺悟群生). As the text can be understood (如文可解). The next two lines from 'Sutras, books, prohibitions, mantras, and arts' explain entering the provisional to teach sentient beings with wisdom and Dharma without falling into evil (經書禁咒術下二行二明入假以智法教示眾生而不墮邪).

見。

或現日月天下五行三明入假拔眾生災難。或現諸天及作地水者。以假權變作勝正報及以依報。自在能救三災之難。三災如文。

一切國土中下二行四明入假拔地獄畜生之苦。亦應拔餓鬼苦。文略義兼。示受於五欲下十五行五明入假同事利物。皆為引入佛道善權方便。稱機無爽。

如是道無量下二行三嘆結。入假權巧緣起之用。自行利物非可具說。

誰聞如是法下一行四結斥二乘凡夫。肖似也類也善也。菩薩是佛子似佛。是佛種類善順佛心。若聞此說能即發心。二乘無大根性則不似。非佛非佛種類不順佛心。聞此不思議解脫入假權巧。不能發無上道心故云除彼不肖人也。癡冥無智者是底下凡夫無大乘善根人也。

維摩經略疏卷第二十六

入不二法門品

一釋品來意二正釋品三入文。初來意者一成前觀眾生品入中道。二成前問疾品圓教有疾菩薩慰喻。三成問疾品有疾菩薩中道正觀而自調伏。四成室外菩薩品用圓中道彈諸菩薩。是則成前四義。同令入今不二法門。二釋品者。然門有多義。入亦不同。今略。明十種四句簡其同異。第一四句者。一偏門入偏理三藏三乘也。二圓門入偏理三乘聞圓而入偏者是也。三偏門入圓理。二乘根敗高原不論入義。三藏菩薩不妨論入。四圓

【現代漢語翻譯】現代漢語譯本見（指前面所說的各種示現）。

或者示現日月，周遍天下五行，以三種光明進入世俗，拔除眾生的災難。或者示現諸天，以及化作地、水等（元素）。以方便的權宜之計，示現殊勝的正報和依報，自在地救度三災之難。三災的內容如經文所述。

一切國土中，下二行四明，進入世俗，拔除地獄、畜生的痛苦。也應該拔除餓鬼的痛苦。經文簡略，但意義包含其中。示現享受五欲，下十五行五明，進入世俗，以同事（利行）來利益眾生。都是爲了引導他們進入佛道的善巧方便，應機說法，沒有差錯。

像這樣，道是無量的，下二行三嘆，總結了進入世俗的權巧和緣起的作用。自行化他，利益眾生，不可一一詳盡述說。

誰聽到這樣的法，下一行四句，總結並斥責二乘（聲聞、緣覺）和凡夫。『肖似』，是類似的意思，是好的意思。菩薩是佛子，類似佛，是佛的種類，善於順從佛心。如果聽到此說，能夠立即發菩提心。二乘沒有大的根性，所以不像佛，不是佛的種類，不順從佛心。聽到這種不可思議的解脫和進入世俗的權巧，不能發起無上道心，所以說『除去那些不像樣的人』。癡迷愚昧沒有智慧的人，是根器低下的凡夫，沒有大乘善根的人。

維摩經略疏卷第二十六

入不二法門品

一、解釋本品的來意；二、正式解釋本品；三、進入經文。首先說來意：一、成就前面的《觀眾生品》，進入中道；二、成就前面的《問疾品》，圓教的有疾菩薩互相慰問；三、成就《問疾品》中，有疾菩薩以中道正觀來調伏自己；四、成就《室外菩薩品》，用圓頓中道來彈斥諸菩薩。這些都是爲了成就前面的四種意義，共同令眾生進入現在這個不二法門。二、解釋本品：然而『門』有很多意義，『入』也有很多不同。現在簡略地說明十種四句，來簡別它們的同異。第一種四句是：一、偏門進入偏理，這是三藏教和三乘（聲聞乘、緣覺乘、菩薩乘）；二、圓門進入偏理，這是三乘聽聞圓教而進入偏教；三、偏門進入圓理，二乘根器敗壞，如同高原，不能論入。三藏菩薩不妨可以論入；四、圓

【English Translation】 English version See (referring to the various manifestations mentioned earlier).

Or manifesting as the sun and moon, pervading the five elements of the world, entering the mundane with three kinds of light, removing the disasters of sentient beings. Or manifesting as various devas (gods), and transforming into earth, water, etc. Using expedient means, manifesting superior retributions and environments, freely saving beings from the three calamities. The content of the three calamities is as described in the sutra.

In all lands, the four illuminations in the second line below, enter the mundane to relieve the suffering of hell-beings and animals. One should also relieve the suffering of hungry ghosts. The text is concise, but the meaning is inclusive. Manifesting the enjoyment of the five desires, the five illuminations in the fifteenth line below, enter the mundane, benefiting beings through acting together (beneficial conduct). All of these are skillful means to guide them into the Buddha-path, teaching according to their capacity, without error.

Like this, the Dao is immeasurable, the three praises in the second line below, conclude the function of entering the mundane with skillful means and dependent origination. Self-cultivation and benefiting others cannot be fully described.

Whoever hears such a Dharma, the four sentences in the next line, conclude and rebuke the Two Vehicles (Śrāvakas and Pratyekabuddhas) and ordinary people. 'Resembling' means similar, meaning good. Bodhisattvas are Buddha's children, resembling the Buddha, are of the Buddha's lineage, and are good at following the Buddha's mind. If they hear this teaching, they can immediately generate Bodhicitta (the aspiration for enlightenment). The Two Vehicles do not have great roots, so they do not resemble the Buddha, are not of the Buddha's lineage, and do not follow the Buddha's mind. Hearing this inconceivable liberation and the skillful means of entering the mundane, they cannot generate the supreme Bodhi mind, so it is said 'except for those unworthy people'. Those who are deluded and ignorant, lacking wisdom, are inferior ordinary people, without the good roots of the Mahayana.

Vimalakirti Sutra Commentary, Volume 26

Chapter on Entering the Dharma Gate of Non-Duality

First, explain the intention of this chapter; second, formally explain this chapter; third, enter the text. First, the intention: 1. To complete the previous 'Chapter on Observing Sentient Beings', entering the Middle Way; 2. To complete the previous 'Chapter on Inquiry of Illness', the Bodhisattvas with illness in the perfect teaching console each other; 3. To complete the 'Chapter on Inquiry of Illness', the Bodhisattvas with illness use the correct view of the Middle Way to subdue themselves; 4. To complete the 'Chapter on Bodhisattvas Outside the Room', using the perfect and sudden Middle Way to criticize the Bodhisattvas. All of these are to accomplish the previous four meanings, together causing sentient beings to enter this Dharma Gate of Non-Duality. Second, explaining this chapter: However, 'gate' has many meanings, and 'entering' also has many differences. Now, briefly explain ten kinds of four sentences to distinguish their similarities and differences. The first kind of four sentences is: 1. Entering the partial truth through the partial gate, this is the Tripitaka teaching and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna); 2. Entering the partial truth through the perfect gate, this is the Three Vehicles hearing the perfect teaching and entering the partial teaching; 3. Entering the perfect truth through the partial gate, the Two Vehicles have ruined roots, like a high plateau, and cannot be discussed in terms of entering. The Tripitaka Bodhisattvas may be discussed in terms of entering; 4. Perfect

門入圓理即入佛慧。菩薩是也。后二句是今入不二法門。第二四句者一次第門入次第理。別教菩薩入初地者是也。二次第門入圓理。別教菩薩入初住者是也。三圓門入次第理。圓菩薩入初地者是也。四圓門入圓理。圓菩薩入初住者是也。雖復四句更互由根性不定。而同入中道。故皆同入今不二法門。第三四句者。一教為理門聞教悟理故。二理為教門。由理識教故。三教為教門。若人聞一句通達無量義故。四理為理門從理進入故。始從初住乃至妙覺。故華嚴云所有慧身不由他悟豈由昔教耶。前三句多是三十一菩薩入不二法門。后一句多是文殊凈名入不二法門。雖同應跡化功歸己進入何妨。第四四句者一教門非理門。教是能通理是所通能所異故。二理門非教門。吾聞解脫之中無有言說故。三教門即理門。文字即解脫故四理門即教門。解脫即文字故。前二句三藏之理教。非今入門。后二句是今入不二法門。第五四句者一默門不入。即身子默然者是也。二默門入。即凈名杜口是也。三默說門皆不入。即三藏理教是也。人則二乘者是。四教理皆入圓家之教理是也。人則三十三菩薩是也。第六四句者。一教門入。聞今說入者是也。二行門入。久積凈業稱無量者是也。通論者佛子行道已來世得作佛者是也。三教行共為門入。如門而行

【現代漢語翻譯】現代漢語譯本：從門進入圓滿的真理，就是進入佛的智慧。這裡指的是菩薩。後面的兩句是現在進入不二法門。第二組四句指的是：第一，從次第的門進入次第的真理，這是別教（區別于圓教的教法）的菩薩進入初地（菩薩修行階位）的情況。第二，從次第的門進入圓滿的真理，這是別教的菩薩進入初住（菩薩修行階位）的情況。第三，從圓滿的門進入次第的真理，這是圓教（圓融無礙的教法）的菩薩進入初地的情況。第四，從圓滿的門進入圓滿的真理，這是圓教的菩薩進入初住的情況。雖然這四句可以因為根性的不同而相互轉換，但最終都進入中道，所以都同樣進入現在所說的不二法門。第三組四句指的是：第一，以教法為真理之門，因為聽聞教法而領悟真理。第二，以真理為教法之門，因為通過真理來認識教法。第三，以教法為教法之門，如果有人聽聞一句就能通達無量的意義。第四，以真理為真理之門，從真理進入更深的真理。從最初的初住直到最高的妙覺（佛果）。所以《華嚴經》說：『所有的智慧之身都不是通過其他途徑領悟的，難道是通過過去的教法嗎？』前面的三句多是三十一位菩薩進入不二法門的情況，后一句多是文殊（Manjusri）和維摩詰（Vimalakirti）進入不二法門的情況。雖然同樣是應化示跡，但最終功德歸於自身，進入不二法門又有什麼妨礙呢？第四組四句指的是：第一，教法之門不是真理之門，教法是能通達的途徑，真理是所通達的目標，能通達和所通達是不同的。第二，真理之門不是教法之門，我聽說在解脫之中沒有言語可以表達。第三，教法之門就是真理之門，文字就是解脫。第四，真理之門就是教法之門，解脫就是文字。前面的兩句是三藏（佛教經典的總稱）所說的真理和教法，不是現在所說的進入不二法門。後面的兩句是現在所說的進入不二法門。第五組四句指的是：第一，沉默之門不能進入，就像舍利弗（Sariputra）的沉默。第二，沉默之門可以進入，就像維摩詰的閉口不語。第三，沉默和言說之門都不能進入，這是三藏所說的真理和教法，指的是二乘（聲聞乘和緣覺乘）之人。第四，教法和真理都可以進入，這是圓教的教法和真理，指的是三十三位菩薩。第六組四句指的是：第一，通過教法之門進入，聽聞現在所說的教法而進入。第二，通過修行之門進入，長期積累清凈的業力，被稱為無量。總的來說，佛子從修行開始，最終在來世可以成佛。第三，教法和修行共同作為門而進入，就像通過門而行走一樣。 English version: Entering the perfect principle through the gate is entering the wisdom of the Buddha. This refers to Bodhisattvas. The following two sentences refer to entering the non-dual Dharma gate now. The second set of four sentences refers to: First, entering the sequential truth through the sequential gate, which refers to the Bodhisattvas of the Distinct Teaching (different from the Perfect Teaching) entering the first Bhumi (stage of Bodhisattva practice). Second, entering the perfect truth through the sequential gate, which refers to the Bodhisattvas of the Distinct Teaching entering the first Abode (stage of Bodhisattva practice). Third, entering the sequential truth through the perfect gate, which refers to the Bodhisattvas of the Perfect Teaching entering the first Bhumi. Fourth, entering the perfect truth through the perfect gate, which refers to the Bodhisattvas of the Perfect Teaching entering the first Abode. Although these four sentences can be interchanged due to different dispositions, they all ultimately enter the Middle Way, so they all equally enter the non-dual Dharma gate mentioned now. The third set of four sentences refers to: First, taking the teaching as the gate to truth, because one understands the truth by hearing the teaching. Second, taking the truth as the gate to teaching, because one recognizes the teaching through the truth. Third, taking the teaching as the gate to teaching, if someone hears one sentence, they can understand limitless meanings. Fourth, taking the truth as the gate to truth, entering deeper from the truth. From the initial first Abode to the highest Wonderful Enlightenment (Buddhahood). Therefore, the Avatamsaka Sutra says: 'All wisdom bodies are not enlightened through other means, could it be through past teachings?' The first three sentences mostly refer to the thirty-one Bodhisattvas entering the non-dual Dharma gate, and the last sentence mostly refers to Manjusri and Vimalakirti entering the non-dual Dharma gate. Although they are both manifestations, what harm is there in the merit ultimately returning to oneself and entering the non-dual Dharma gate? The fourth set of four sentences refers to: First, the gate of teaching is not the gate of truth, the teaching is the means to reach, and the truth is the goal to be reached, the means and the goal are different. Second, the gate of truth is not the gate of teaching, I have heard that in liberation there are no words to express it. Third, the gate of teaching is the gate of truth, words are liberation. Fourth, the gate of truth is the gate of teaching, liberation is words. The first two sentences are the truth and teaching spoken of in the Tripitaka (the general term for Buddhist scriptures), which is not the entering of the non-dual Dharma gate mentioned now. The last two sentences are the entering of the non-dual Dharma gate mentioned now. The fifth set of four sentences refers to: First, the gate of silence cannot be entered, like Sariputra's silence. Second, the gate of silence can be entered, like Vimalakirti's silence. Third, neither the gate of silence nor the gate of speech can be entered, this is the truth and teaching spoken of in the Tripitaka, referring to people of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). Fourth, both teaching and truth can be entered, this is the teaching and truth of the Perfect Teaching, referring to the thirty-three Bodhisattvas. The sixth set of four sentences refers to: First, entering through the gate of teaching, entering by hearing the teaching spoken of now. Second, entering through the gate of practice, accumulating pure karma for a long time, called immeasurable. Generally speaking, a Buddha's disciple starts from practice and can ultimately become a Buddha in the future. Third, teaching and practice together serve as the gate to enter, just like walking through a gate.

【English Translation】 Entering the perfect principle through the gate is entering the wisdom of the Buddha. This refers to Bodhisattvas. The following two sentences refer to entering the non-dual Dharma gate now. The second set of four sentences refers to: First, entering the sequential truth through the sequential gate, which refers to the Bodhisattvas of the Distinct Teaching (different from the Perfect Teaching) entering the first Bhumi (stage of Bodhisattva practice). Second, entering the perfect truth through the sequential gate, which refers to the Bodhisattvas of the Distinct Teaching entering the first Abode (stage of Bodhisattva practice). Third, entering the sequential truth through the perfect gate, which refers to the Bodhisattvas of the Perfect Teaching entering the first Bhumi. Fourth, entering the perfect truth through the perfect gate, which refers to the Bodhisattvas of the Perfect Teaching entering the first Abode. Although these four sentences can be interchanged due to different dispositions, they all ultimately enter the Middle Way, so they all equally enter the non-dual Dharma gate mentioned now. The third set of four sentences refers to: First, taking the teaching as the gate to truth, because one understands the truth by hearing the teaching. Second, taking the truth as the gate to teaching, because one recognizes the teaching through the truth. Third, taking the teaching as the gate to teaching, if someone hears one sentence, they can understand limitless meanings. Fourth, taking the truth as the gate to truth, entering deeper from the truth. From the initial first Abode to the highest Wonderful Enlightenment (Buddhahood). Therefore, the 'Avatamsaka Sutra' says: 'All wisdom bodies are not enlightened through other means, could it be through past teachings?' The first three sentences mostly refer to the thirty-one Bodhisattvas entering the non-dual Dharma gate, and the last sentence mostly refers to Manjusri (Manjusri) and Vimalakirti (Vimalakirti) entering the non-dual Dharma gate. Although they are both manifestations, what harm is there in the merit ultimately returning to oneself and entering the non-dual Dharma gate? The fourth set of four sentences refers to: First, the gate of teaching is not the gate of truth, the teaching is the means to reach, and the truth is the goal to be reached, the means and the goal are different. Second, the gate of truth is not the gate of teaching, I have heard that in liberation there are no words to express it. Third, the gate of teaching is the gate of truth, words are liberation. Fourth, the gate of truth is the gate of teaching, liberation is words. The first two sentences are the truth and teaching spoken of in the Tripitaka (the general term for Buddhist scriptures), which is not the entering of the non-dual Dharma gate mentioned now. The last two sentences are the entering of the non-dual Dharma gate mentioned now. The fifth set of four sentences refers to: First, the gate of silence cannot be entered, like Sariputra's (Sariputra) silence. Second, the gate of silence can be entered, like Vimalakirti's (Vimalakirti) silence. Third, neither the gate of silence nor the gate of speech can be entered, this is the truth and teaching spoken of in the Tripitaka, referring to people of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). Fourth, both teaching and truth can be entered, this is the teaching and truth of the Perfect Teaching, referring to the thirty-three Bodhisattvas. The sixth set of four sentences refers to: First, entering through the gate of teaching, entering by hearing the teaching spoken of now. Second, entering through the gate of practice, accumulating pure karma for a long time, called immeasurable. Generally speaking, a Buddha's disciple starts from practice and can ultimately become a Buddha in the future. Third, teaching and practice together serve as the gate to enter, just like walking through a gate.

入者是也。四非教非行入。即文殊凈名是也。非今聞教行而入。久成佛道故也。第七四句者。一得教不得門。文字法師是。二得門不得教觀慧禪師是。三得門復得教聞慧法師是。四教門俱不得。假名阿練若是。前後兩句非門亦復不入。中之二句真悟入者是門亦是入也。未悟入者觀行之中論門論入。非真入不二法門也。第八四句者一出門論入。法華云以佛教門出三界苦。乘是寶乘直至道場者是。即三乘歷五味教入也。二出門不得入。法華云背父而去五十餘年。即凡夫五道者是也。三亦出亦入得入。涅槃云舍無常色獲得常色。受想行識亦復如是。即別教菩薩入也。四不出不入而入。經云生死即涅槃何論出入。即如上文不斷煩惱而入涅槃。是真入不二法門。即圓教菩薩入也。第九四句者一入而不入。雖入化城未入寶所故也。二入而論入。瓔珞云因是二空得入中道是也。三出而論入。從中道雙照二諦者是也。四不入不出而入寂照俱泯也。第十四句者。一三門不入。即藏通二教義推三觀門。是三門不入也。二三門入。即圓教菩薩一心三觀門入也。三三門亦入亦不入。即別教菩薩別入非圓入也。四三門非入非不入。修三觀門不定圓別人者是也。是則三十二菩薩各說入不二法門。此約情悟以釋也。凈名杜口是真入不二法門者。此就理

【現代漢語翻譯】現代漢語譯本：入者，就是指已經進入不二法門的人。『四非教非行入』，指的是文殊菩薩和維摩詰菩薩的情況。他們並非現在才聽聞教法和修行而進入不二法門，而是早已成就佛道。第七個四句，第一句是『得教不得門』，指的是隻會講解文字的法師。第二句是『得門不得教』，指的是觀慧禪師。第三句是『得門復得教』，指的是聞慧法師。第四句是『教門俱不得』，指的是有名無實的阿練若（Aranya，指遠離村落的修行處）。前後兩句是『非門亦復不入』，中間兩句是真正悟入的人，既是門也是入。未悟入的人，在觀行之中談論門和入，並非真正進入不二法門。第八個四句，第一句是『出門論入』，《法華經》（Lotus Sutra）中說，以佛教的法門出離三界之苦，乘坐這珍貴的寶乘，直至道場，指的就是三乘教法經歷五味而入。第二句是『出門不得入』，《法華經》中說，背離父親五十年，指的是凡夫在五道輪迴。第三句是『亦出亦入得入』，《涅槃經》（Nirvana Sutra）中說，捨棄無常的色蘊，獲得常恒的色蘊，受、想、行、識也是如此，指的是別教菩薩的證入。第四句是『不出不入而入』，經中說，生死即是涅槃，何必談論出入？就像上文所說的不需斷除煩惱而入涅槃，才是真正進入不二法門，指的是圓教菩薩的證入。第九個四句，第一句是『入而不入』，雖然進入化城，但尚未到達寶所。第二句是『入而論入』，《瓔珞經》（Yingluo Sutra）中說，因為證得二空（指人空和法空）才能進入中道。第三句是『出而論入』，指從空性中雙照真諦和俗諦。第四句是『不入不出而入』，指寂滅和照用都泯滅。第十個四句，第一句是『三門不入』，指的是藏教和通教用義理來推論三觀門，這是三門不入。第二句是『三門入』，指的是圓教菩薩用一心三觀門進入。第三句是『三門亦入亦不入』，指的是別教菩薩分別證入，並非圓融的證入。第四句是『三門非入非不入』，指的是修習三觀門，但不確定是圓教還是別教的人。這三十二位菩薩各自闡述進入不二法門的方式，這是從情和悟的角度來解釋的。維摩詰菩薩的沉默才是真正進入不二法門，這是從理體的角度來說的。

【English Translation】 English version: 『Entering』 refers to those who have already entered the non-dual Dharma gate. 『Four negations of teaching, practice, and entry』 refer to the cases of Manjushri (Wenshu, Bodhisattva of wisdom) and Vimalakirti (Jingming, a wise Buddhist layman). They did not enter the non-dual Dharma gate by hearing teachings and practicing now, but have already attained Buddhahood long ago. The seventh set of four statements: the first is 『obtaining the teaching but not the gate,』 referring to Dharma masters who only explain the words. The second is 『obtaining the gate but not the teaching,』 referring to meditation masters of insight. The third is 『obtaining both the gate and the teaching,』 referring to Dharma masters of hearing and wisdom. The fourth is 『obtaining neither teaching nor gate,』 referring to nominal Aranyas (Alianruo, secluded places for practice). The first two statements are 『neither the gate nor entry,』 while the middle two statements refer to those who have truly awakened and entered, which is both the gate and the entry. Those who have not awakened and entered discuss the gate and entry in the midst of contemplation and practice, but have not truly entered the non-dual Dharma gate. The eighth set of four statements: the first is 『exiting and discussing entry,』 the Lotus Sutra (Fahua, a famous and influential Buddhist scripture) says, using the Buddhist Dharma gate to exit the suffering of the three realms, riding this precious vehicle straight to the Bodhi-mandala (Daocheng, place of enlightenment), which refers to the entry through the three vehicles experiencing the five flavors of teachings. The second is 『exiting but not entering,』 the Lotus Sutra says, turning away from the father for fifty years, referring to ordinary beings in the five paths of reincarnation. The third is 『both exiting and entering, attaining entry,』 the Nirvana Sutra (Nipan, a major Mahayana Buddhist scripture) says, abandoning the impermanent form and obtaining the permanent form, and so are sensation, perception, volition, and consciousness, referring to the entry of the Separate Teaching Bodhisattvas. The fourth is 『neither exiting nor entering, yet entering,』 the sutra says, Samsara (Shengsi, cycle of birth and death) is Nirvana (Nipan, state of liberation), why discuss exiting and entering? Just like the above saying of entering Nirvana without cutting off afflictions, which is the true entry into the non-dual Dharma gate, referring to the entry of the Perfect Teaching Bodhisattvas. The ninth set of four statements: the first is 『entering but not entering,』 although entering the transformed city, one has not yet reached the treasure land. The second is 『entering and discussing entry,』 the Yingluo Sutra (Yingluo, a Buddhist scripture) says, because of attaining the two emptinesses (Erkong, emptiness of self and emptiness of phenomena), one can enter the Middle Way. The third is 『exiting and discussing entry,』 referring to illuminating both the truth and conventional truth from the Middle Way. The fourth is 『neither entering nor exiting, yet entering,』 referring to the extinction of both stillness and illumination. The tenth set of four statements: the first is 『not entering through the three gates,』 referring to the Tripitaka Teaching and Common Teaching using reasoning to infer the three contemplation gates, which is not entering through the three gates. The second is 『entering through the three gates,』 referring to the Perfect Teaching Bodhisattvas entering through the one mind three contemplation gates. The third is 『both entering and not entering through the three gates,』 referring to the Separate Teaching Bodhisattvas entering separately, not entering perfectly. The fourth is 『neither entering nor not entering through the three gates,』 referring to those who practice the three contemplation gates but are uncertain whether they are of the Perfect Teaching or the Separate Teaching. These thirty-two Bodhisattvas each explain the way to enter the non-dual Dharma gate, which is explained from the perspective of emotion and enlightenment. Vimalakirti's silence is the true entry into the non-dual Dharma gate, which is from the perspective of principle.

釋也。若如向解二不二約迷悟釋也。若就照中名不二者。即是照而雙寂亦名為入。雙照二諦名之為二。即是寂而雙照。亦名為出。是則二不二入之與出皆就悟論。法者所照二不二之法也。門者還是照二不二法。通達無滯名為門也。是則還是一法約用處名異。故名入不二法門。又二者俗諦真諦生死涅槃為二。若偏存俗諦是生死流動。若計有涅槃是無為灰寂。若依此真俗是則為二。止住門外宿彼草菴。不能得入不二之門見於中道。今明不二法門者不住生死涅槃之二。亦不離生死涅槃之不二。雙舍二邊及不二邊。通至中道。稱為入不二法門。此中道理名之為門。法華云唯有一門而復狹少。此是智慧之門故。又云其智慧門難解難入。非但藏通菩薩所不能入。別教三十心亦所不入。唯除諸菩薩眾信力堅固者。又圓觀十信但能信解。亦未能入。十住初心乃能入耳。問十信何不似解入似。答通意可爾別義不然。如人知彼家有物未必入其門內。今明入者是證初住。已顯法身得名為入。如開示悟入初住中論。此品來意者遠從前來。所彈菩薩住通教及別教地前來得入此門無生忍位。今欲顯成圓別之教於二門中無所拘滯。通而不壅亦不通中住也。複次進論。上入室慰喻調伏中雲。今我此病非真非有。眾生病亦非真非有。上但明其意而文略。今

欲廣說中道雙用是法故有此品來也。複次上觀眾生品乃當三諦同觀。無中假而不空正為入空。即是實智。佛道一品乃當三諦但照。無空中而不假正為出假。即是權智。猶未融通使權實不二。類如天地陰陽不合萬物不生。故權實隔別實慧不生。今欲會此權實顯于中道。故有此品來也。複次門名能通非但通入亦復通出。二而不二名為通入不二而二名為通出。通教菩薩從思議有作二諦入。不見中道計有生死涅槃為得。故將別教接通之時明見中道。名之為入。此是二而不二名入中道。若從別教。照於今段思議之俗森羅萬像即是不二而二。名之為出。又復非但不二名入二亦名入。法門無量種種不同。如法華明。長者造立舍宅五欲自娛。金銀倉庫無種不有。此是照不思議之俗。不二而二名之為出。自於中道證其出入。不同門外思議之俗辨其出入。如舍利弗善吉被加說般若領家業時。此亦從二而入不二。被命而已非真悟入。若領知眾物出入羅列。領知不思議之俗。還出草菴二乘之真者。是時名為從不思議之二而出思議之不二。今言入不二門者即是不思議不二門也。就此品為三。一凈名問．二諸菩薩各說．三聞品得益。就各說中有三十三菩薩。若準此文五千皆說。但三十三者必有所表。今作三義往釋。一明三十三者表三十三天有不死之

藥。菩薩即三十三天共說不二之門。即是不死甘露也。即用三十三對四十二地。用三十對三十心。用二對等覺妙覺。一對十地。此則合地開三十心。若如仁王明十四度。合三十心為三。開十地為十妙覺為一。亦對大品四十二字門。初阿后荼。初阿名諸法初不生。此中最初法自在菩薩說不生不滅入不二法門。即阿字義亦如中論八不初辨不生不滅。若聞阿字門即解一切義。初阿字具四十二字功德。后荼亦具四十二字功德。中四十字皆具四十二功德。故初地即具四十二地功德。若無分別中而論分別不二而二。說有四十二地。若分別中無分別而二不二者。一地之中皆具諸地。一字之中皆具諸字。過荼無字可說者。如維摩是最後荼字妙覺之地。是故默然無言。當知三十三菩薩即表此之三義。二自行為語。類如五百比丘各說身因。如來印定一一比丘無非正說。但為其約一法得入見真斷結。今逐說而觀之故別不同。名為各說身因。見理無異故言無非正說。此三十三菩薩亦復如是。無生之理不殊而入門不同。觀法各異故有三十三種。如雲泥洹真法寶眾生以種種門入。三就化他為語即是隨四悉檀機悟不同。約物有異致有差別。實行之者未入無生樂聞無生無滅。即是隨世界。或執生滅即用無生無滅。即斥其生滅即是隨對治。或有人聞余法不

【現代漢語翻譯】現代漢語譯本：藥。菩薩在三十三天共同宣說不二法門，這便是長生不死的甘露。用三十三位菩薩對應四十二個階位（地），用三十心對應三十心，用二對應等覺和妙覺，一對應十地。這便是合地而開出三十心。如果像《仁王經》所闡述的十四度，合併三十心為三，展開十地為十，妙覺為一，也對應《大品般若經》的四十二字門。最初的『阿』字和最後的『荼』字，最初的『阿』字代表諸法最初不生。其中最初的法自在菩薩宣說不生不滅，進入不二法門，這就是『阿』字的含義，也如同《中論》的八不，最初辨析不生不滅。如果聽聞『阿』字門，就能理解一切義理。最初的『阿』字具備四十二字的功德，最後的『荼』字也具備四十二字的功德，中間的四十字都具備四十二種功德。所以初地就具備四十二地的功德。如果在沒有分別之中而論分別，不二而二，就說有四十二地。如果在分別之中沒有分別，而二不二，那麼一地之中都具備諸地，一字之中都具備諸字。超過『荼』字就沒有字可以說了，如同維摩詰是最後的『荼』字，是妙覺之地，所以默然無言。應當知道三十三位菩薩就代表這三種意義。二、從自身修行來說，類似於五百比丘各自陳述證悟的因緣，如來印證每一位比丘所說都符合正理，只是因為他們各自通過一種方法得以證入，見到真理，斷除煩惱。現在逐一觀察他們所說，所以各有不同，稱為各自陳述證悟的因緣。見到的道理沒有差異，所以說沒有不符合正理的。這三十三位菩薩也是如此，無生的道理沒有差別，但入門的途徑不同，觀察法門各有差異，所以有三十三種。如同佛陀以種種法門引導眾生進入涅槃真法寶。三、從教化他人來說，就是隨順四悉檀，眾生的根機和領悟不同，根據所教的對象不同而產生差別。實際修行的人，尚未證入無生，喜歡聽聞無生無滅，這是隨順世界悉檀。或者有人執著于生滅，就用無生無滅來破斥他的生滅，這是隨順對治悉檀。或者有人聽聞其他法不

【English Translation】 English version: Medicine. The Bodhisattvas together in the Trayastrimsa Heaven speak of the non-dual Dharma gate, which is the immortal nectar. They use the thirty-three to correspond to the forty-two Bhumis (stages), the thirty minds to correspond to the thirty minds, the two to correspond to Equal Enlightenment (Samantabuddha) and Wonderful Enlightenment (Mahabuddha), and one to correspond to the ten Bhumis. This is combining the Bhumis and opening up the thirty minds. If, as the Benevolent Kings Sutra explains the fourteen degrees, combining the thirty minds into three, expanding the ten Bhumis into ten, and Wonderful Enlightenment into one, it also corresponds to the forty-two letter gates of the Mahaprajnaparamita Sutra. The first 'A' and the last 'Tra', the first 'A' represents that all dharmas are initially unborn. Among them, the first Dharma-Free Bodhisattva speaks of non-birth and non-death, entering the non-dual Dharma gate, which is the meaning of the letter 'A', also like the eight negations of the Madhyamaka-karika, initially distinguishing non-birth and non-death. If one hears the 'A' letter gate, one can understand all meanings. The first 'A' letter possesses the merits of the forty-two letters, and the last 'Tra' also possesses the merits of the forty-two letters. The forty letters in the middle all possess the forty-two merits. Therefore, the first Bhumi possesses the merits of the forty-two Bhumis. If one discusses distinctions within non-distinction, duality within non-duality, then it is said that there are forty-two Bhumis. If within distinction there is no distinction, and duality is non-duality, then within one Bhumi all Bhumis are contained, and within one letter all letters are contained. Beyond the letter 'Tra' there is no letter that can be spoken, like Vimalakirti who is the last 'Tra' letter, the Bhumi of Wonderful Enlightenment, therefore he is silent and without words. It should be known that the thirty-three Bodhisattvas represent these three meanings. Two, from the perspective of one's own practice, it is similar to the five hundred Bhikshus each stating the causes and conditions of their enlightenment. The Tathagata confirms that what each Bhikshu said is in accordance with the correct principle, it is only because they each attained entry through one method, saw the truth, and severed afflictions. Now, observing what they said one by one, therefore they are different, called each stating the causes and conditions of their enlightenment. The principles seen are without difference, therefore it is said that there is nothing that is not in accordance with the correct principle. These thirty-three Bodhisattvas are also like this, the principle of non-birth is without difference, but the paths of entry are different, the observation of the Dharma gates are different, therefore there are thirty-three kinds. Like the Buddha guides sentient beings into Nirvana, the true Dharma treasure, through various Dharma gates. Three, from the perspective of transforming others, it is to accord with the four Siddhantas, the faculties and understanding of sentient beings are different, and differences arise according to the different objects being taught. Those who actually practice, not yet having attained non-birth, like to hear of non-birth and non-death, this is according with the World (Lokartha) Siddhanta. Or if someone is attached to birth and death, then non-birth and non-death is used to refute their birth and death, this is according with the Counteractive (Pratipakshika) Siddhanta. Or if someone hears other Dharmas not

生善心。若聞無生無滅雙亡二邊善心即進。即是為人隨得悟處。亦五千之觀悟無生忍者。即第一義也。據一門之中皆具四意。我無我常無常垢凈苦樂等亦如是。第四約別圓往判。若是三十一菩薩皆以有言言于無言。是名別教。文殊以無言言于無言。凈名以無言無言。是名圓教。圓教二種一聖說法二聖默然。一聖說者。聖名為正。正即中道。乃不當言與無言亦得論言無言。是故文殊顯不思議聖說法。故以言言于無言。維摩顯聖默然故以無言。無言此之聖說即是默然。默然即是聖說。故大經云若知如來常不說法。是名多聞。問若言即是無言者。前三十一菩薩有言于無言皆是圓教耶。答作一一門判得入無言者。是別教意。若作不生不滅一門能攝四十二地者。即圓教意也。此中唯雖有三十三人收束為語不出四門。如釋論明第一義悉檀。雖云一切實非實等皆是明第一義悉檀。今此四門亦爾。雖四門不同皆是明不二門之中道。

法自在者明此菩薩於三諦之法而得自在。如上云。體無疾故手足自在則身自在。今此亦爾。于中道理不生愛見。則權實二用自在故。慧亦無縛體用自在。仍此為名。生滅為二者。生死涅槃相對為二。若見一切眾生即涅槃相。不可覆滅。諸法從本來常自寂滅相。豈得有生。既其無生何處論滅。無生無滅兩

【現代漢語翻譯】現代漢語譯本生起善良的心。如果聽到無生無滅，雙雙泯滅二邊的善心就更加精進。這就是為人隨緣而得的開悟之處。也是五千人通過觀行而悟入無生法忍的境界，這就是第一義諦。就一法門之中都具備四種含義。我與無我、常與無常、垢與凈、苦與樂等等也是這樣。第四，從別教和圓教的角度來判斷。如果是三十一位菩薩，都是用言語來表達無法言說的道理，這叫做別教。文殊菩薩用無言來表達無法言說的道理，維摩詰用無言來表達無言的道理，這叫做圓教。圓教有兩種，一是聖人說法，二是聖人默然。聖人說法，聖是正的意思，正就是中道，不執著于言語和無言，也可以討論言語和無言。所以文殊菩薩顯示不可思議的聖人說法，因此用言語來表達無法言說的道理。維摩詰菩薩顯示聖人的默然，所以用無言來表達無言的道理。這無言的聖說就是默然，默然也就是聖說。所以《大般涅槃經》說，如果知道如來常常不說法，這才是真正的多聞。問：如果說言語就是無言，那麼前面三十一位菩薩用言語表達無言，都是圓教嗎？答：如果從一一法門來判斷，能夠進入無言的境界，這是別教的含義。如果從不生不滅這一法門能夠涵蓋四十二個階位，那就是圓教的含義。這裡雖然有三十三人，但歸納起來，言語不出四門。如《大智度論》闡明第一義悉檀，雖然說一切實與非實等等，都是闡明第一義悉檀。現在這四門也是這樣，雖然四門不同，都是闡明不二門的中道。

『法自在』是說這位菩薩對於三諦之法而得到自在。如上面所說，身體沒有疾病，所以手腳自在，那麼身體也就自在了。現在這裡也是這樣，對於中道的道理不生起愛見，那麼權巧和真實二種作用就自在，所以智慧也沒有束縛，體和用都自在，因此以此為名。生滅是二，生死和涅槃相對為二。如果見到一切眾生就是涅槃的相，不可再滅。諸法從本來就常是寂滅的相，哪裡會有生？既然沒有生，哪裡能談得上滅？無生無滅兩種對立都消失了。

【English Translation】 English version To generate good thoughts. If, upon hearing of no birth and no death, the good mind that transcends both sides advances, that is how one follows others to attain enlightenment. It is also the state of the five thousand who, through contemplation, realize the forbearance of non-origination. This is the ultimate truth. Within a single Dharma gate, all four meanings are contained. The same applies to self and non-self, permanence and impermanence, defilement and purity, suffering and happiness, and so on. Fourth, judging from the perspectives of the Separate and Perfect Teachings. If the thirty-one Bodhisattvas all use words to express the inexpressible, this is called the Separate Teaching (biejiao). Manjushri (Wenshu) uses non-words to express the inexpressible, and Vimalakirti (Jingming/Weimo) uses non-words to express non-words; this is called the Perfect Teaching (yuanjiao). The Perfect Teaching has two aspects: one is the teaching of a sage, and the other is the silence of a sage. The teaching of a sage, 'sage' means 'correct.' 'Correct' is the Middle Way, not clinging to words or non-words; one can discuss words and non-words. Therefore, Manjushri reveals the inconceivable teaching of a sage, thus using words to express the inexpressible. Vimalakirti reveals the silence of a sage, thus using non-words to express non-words. This non-verbal teaching of a sage is silence, and silence is the teaching of a sage. Therefore, the Great Nirvana Sutra says, 'If one knows that the Tathagata constantly does not teach, this is called great learning.' Question: If words are the same as non-words, then are the previous thirty-one Bodhisattvas who used words to express non-words all part of the Perfect Teaching? Answer: If judged from the perspective of each individual Dharma gate, being able to enter the realm of non-words is the meaning of the Separate Teaching. If, from the single Dharma gate of non-birth and non-death, one can encompass the forty-two stages, that is the meaning of the Perfect Teaching. Here, although there are thirty-three people, they are summarized as words not going beyond the four gates. As the Shastra (Shilun) clarifies the ultimate truth (diyiyi sidan), although it says that all reality and non-reality, etc., are all clarifying the ultimate truth. The same is true of these four gates; although the four gates are different, they are all clarifying the Middle Way of the non-dual gate.

'Freedom over Dharmas' (fazizai) means that this Bodhisattva has attained freedom over the Dharmas of the Three Truths. As mentioned above, if the body is without illness, then the hands and feet are free, and thus the body is free. The same is true here; if one does not generate love and attachment to the principle of the Middle Way, then the two functions of expedient means and reality are free. Therefore, wisdom is also without bondage, and both the essence and function are free, hence this name. Birth and death are two, with birth and death being relative to Nirvana. If one sees that all sentient beings are the aspect of Nirvana, then they cannot be extinguished again. All Dharmas are originally in a state of constant quiescence, so how can there be birth? Since there is no birth, how can one speak of death? Both non-birth and non-death disappear.

邊俱泯。無復有二。因悟中道見理之時稱之為門。若不悟者皆是隨情非是門也。問若言不生不滅是入不二門者。如富蘭那亦說不生不滅。六十二見亦計有不生不滅不可說藏。亦應是門。若其非者有何等異。答六十二見邪心虛畫皆是情說不生不滅。非是隨智悟道之門。尚不得小乘之理。何況得與不思議不生不滅門同也。問若爾者三藏中有有為生滅。有無為不生不滅門。與此不生不滅何異。答三藏所說非生非滅門。此乃悟有作四諦偏真之理。計有涅槃染著於法。非悟中道佛性雙亡有無不生不滅之門。複次通教四門者體色如幻化映象。四句叵得而說為生者。猶如幻化假說為生。如鏡中像滅假說為滅。不同外像計性生滅。但假說生滅耳。是名通教中有門。空門者即幻色是空。不待幻滅為空。亦有亦無門者。幻色不可見而見。見而不可見。即是亦有亦無門。非生非滅門者。幻生尚不可得何況有幻滅。生滅不可得故言非生非滅門。此復何異。答若通教未悟作此計者乃是隨情之說。若悟真者乃是悟思議不生不滅偏真之門。非是不二中道門也。今此中明不生不滅並不同上所說。束以凡夫為生。故大集云出法攝心。凡夫依有漏禪還受生死。二乘及通教所證涅槃同皆是滅。如下滅法攝心。今明不生非凡夫。不滅非二乘涅槃之滅。正破二乘所

【現代漢語翻譯】現代漢語譯本邊見全部泯滅，不再有二元對立。因此，領悟中道、見到真理的時刻，稱之為『門』。如果不能領悟，都是隨順情識，不是真正的『門』。問：如果說『不生不滅』是進入不二之門，那麼像富蘭那（Purana，印度六師之一）也說不生不滅，六十二見（指外道的六十二種錯誤見解）也認為有不可言說的『不生不滅藏』，那也應該是『門』嗎？如果不是，有什麼不同？答：六十二見是邪心虛妄的描繪，都是情識的說法，不是隨順智慧領悟真道的『門』。連小乘的道理都不能得到，更何況能與不可思議的『不生不滅』之門相同呢？問：如果這樣，三藏（指經、律、論）中有有為的生滅法，也有無為的『不生不滅』之門，這和這裡說的『不生不滅』有什麼不同？答：三藏所說的『非生非滅』之門，是領悟有為法所包含的四諦（苦、集、滅、道）的片面真理，認為有涅槃，並且執著於法，不是領悟中道佛性，雙重泯滅有和無，從而達到『不生不滅』之門。再者，通教的四門，將色法視作如幻化、如映象，用四句（有、無、亦有亦無、非有非無）都無法描述，而說為『生』，就像幻化一樣，假說為『生』；像鏡中像一樣，滅了就假說為『滅』，不同於外道執著于自性的生滅，只是假說生滅而已。這就是通教中的有門。空門，就是幻化的色法本身就是空，不必等待幻滅才為空。亦有亦無門，就是幻化的色法，看似可見卻不可得，見到了卻又不可見，這就是亦有亦無門。非生非滅門，幻化的生尚且不可得，何況有幻化的滅？生滅都不可得，所以說非生非滅門。這又有什麼不同呢？答：如果通教的人沒有領悟就作這樣的計度，那就是隨順情識的說法。如果領悟了真理，那就是領悟了思議分別的『不生不滅』的片面真理之門，不是不二中道之門。現在這裡所說的『不生不滅』，和上面所說的都不相同。凡夫執著于『生』，所以《大集經》說『出法攝心』，凡夫依靠有漏禪定，仍然會遭受生死輪迴。二乘（聲聞乘和緣覺乘）以及通教所證得的涅槃，都同樣是『滅』。如下乘的『滅法攝心』。現在所說的『不生』，不是凡夫的生；『不滅』，不是二乘涅槃的滅，正是爲了破斥二乘所執著的。

【English Translation】 English version All extremes are extinguished, and there is no longer duality. Therefore, the moment of realizing the Middle Way and seeing the truth is called a 'gate'. If one cannot realize it, it is all following emotions and not a true 'gate'. Question: If 'non-arising and non-ceasing' is said to be entering the gate of non-duality, then like Purana (one of the six non-Buddhist teachers in ancient India) also speaks of non-arising and non-ceasing, and the sixty-two views (referring to the sixty-two kinds of wrong views of externalists) also consider there to be an inexpressible 'store of non-arising and non-ceasing', should that also be a 'gate'? If not, what is the difference? Answer: The sixty-two views are false depictions of a deluded mind, all based on emotional thinking, not following wisdom to realize the path. They cannot even attain the principles of the Small Vehicle (Hinayana), let alone be the same as the inconceivable gate of 'non-arising and non-ceasing'. Question: If that's the case, the Tripitaka (the three collections of Buddhist texts: Sutra, Vinaya, and Abhidhamma) contains conditioned arising and ceasing, as well as the unconditioned gate of 'non-arising and non-ceasing'. What is the difference between that and the 'non-arising and non-ceasing' mentioned here? Answer: The gate of 'neither arising nor ceasing' spoken of in the Tripitaka is the realization of the partial truth of the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation) contained in conditioned dharmas, believing in Nirvana and being attached to the Dharma. It is not the realization of the Middle Way Buddha-nature, the dual annihilation of existence and non-existence, thereby reaching the gate of 'non-arising and non-ceasing'. Furthermore, the four gates of the Shared Teaching (通教, Tongjiao) view form as like illusions and reflections. They cannot be described using the four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence), and saying 'arising' is like an illusion, falsely saying 'arising'; like an image in a mirror, ceasing is falsely saying 'ceasing', different from externalists clinging to the inherent arising and ceasing, merely falsely saying arising and ceasing. This is the gate of existence in the Shared Teaching. The gate of emptiness is that illusory form itself is empty, not waiting for the illusion to cease to be empty. The gate of both existence and non-existence is that illusory form seems visible but is unattainable, seen but also unseen, this is the gate of both existence and non-existence. The gate of neither arising nor ceasing is that illusory arising is already unattainable, so how could there be illusory ceasing? Since arising and ceasing are both unattainable, it is said to be the gate of neither arising nor ceasing. How is this different? Answer: If those in the Shared Teaching make such calculations without realization, then it is a statement following emotions. If they realize the truth, then they realize the partial truth of the 'non-arising and non-ceasing' of conceptual discrimination, not the gate of non-dual Middle Way. The 'non-arising and non-ceasing' explained here is not the same as what was said above. Ordinary people cling to 'arising', so the Mahasamghata Sutra says 'withdraw the mind from the Dharma'. Ordinary people rely on defiled (with outflows) samadhi and still undergo the cycle of birth and death. The Nirvana attained by the Two Vehicles (Sravaka and Pratyekabuddha) and the Shared Teaching is all the same as 'cessation'. Like the 'cessation of Dharma withdrawing the mind' of the lower vehicle. The 'non-arising' now spoken of is not the arising of ordinary people; the 'non-ceasing' is not the cessation of Nirvana of the Two Vehicles, precisely to refute what the Two Vehicles cling to.

證涅槃滅于化城。不同通教不破聖人所得。凡夫受分段生二乘受變易報。今入不二門則離此二邊中道為門。故龍樹偈云。雖未脫死地則為已得脫。若約通教釋菩薩已斷正使余有受生。是慈悲為物非己實報。故云已得脫。若約別教意已斷分段侵除無明。即分分中脫未脫者未免餘生故。

德守者。三德之法守持無失。實相之理愛護堅嚴。從此為名。我我所為二。既無我則不得所。一往此語似如空門。何得是不二門。但別教之中具有四門。或隨性慾入道不同。或為赴機化物有異。應須四門引接。不但一非有非無之門。此雖似空門終是不二即中之空。若二乘斷我見諦得入涅槃。此但空我不空我所得涅槃故。故言我生已盡所作已辦。當知未空于所也。今言空者如上文云。我及涅槃是二皆空。我空故即是空生死。涅槃空故即是空所。故言是二皆空空病亦空。二邊雙遣則入不二法門。

不眴者。事釋眴者人目但上眴。天目上下俱眴。如頂生上忉利二王共坐。不可別知。唯視眴有異耳。若上眴云以智就境。若上下俱眴智境扶合。菩薩不爾不動不眴。或可從此得名。理釋者人天動眴是二相見。但見生死涅槃也。菩薩不動不眴是不二相見。見中道理也。從此得名。受不受為二者。不受有五種。如大品不受三昧廣大之用不見受不

【現代漢語翻譯】現代漢語譯本：證得涅槃寂滅于化城（比喻佛為引導眾生權宜設立的虛幻之城）。這與通教不同，通教並不破除聖人所證得的果位。凡夫承受分段生死，二乘聖者承受變易生死的果報。如今進入不二法門，便是遠離這兩種邊見，以中道為門徑。所以龍樹菩薩的偈頌說：『雖然還未完全脫離生死之地，但可以認為是已經得到了解脫。』如果按照通教來解釋，菩薩已經斷除了見思惑的正使，但還余有受生，這是菩薩慈悲爲了救度眾生而示現，並非是自身的實報果報，所以說已經得到了解脫。如果按照別教的意義來解釋，菩薩已經斷除了分段生死，逐漸消除無明，即在分分斷除中，有已脫離的，也有未脫離的，未脫離的就未免還有餘生。

德守（Deshou）者，三德（法身德、般若德、解脫德）之法守持而不喪失，實相之理愛護而使其堅固莊嚴，因此而得名。『我』和『我所』是二。既然沒有『我』，也就沒有『我所』。乍一聽這句話好像是空門的說法，怎麼會是不二法門呢？但別教之中具有四門，或者隨眾生入道的根機不同，或者爲了適應眾生的根機而施設教化有所差異，應該用四門來引導接引眾生，不僅僅是非有非無這一門。這雖然看似空門，但終究是不二即中的空。如果二乘斷除我見，證得真諦而入涅槃，這只是空掉了『我』，而沒有空掉『我』所證得的涅槃。所以說『我生已盡，所作已辦』，應當知道還沒有空掉『所』。現在所說的空，如上文所說：『我及涅槃，是二皆空』。『我』空了，就是空掉了生死；涅槃空了，就是空掉了『所』。所以說『是二皆空，空病亦空』。二邊都捨棄，就進入了不二法門。

不眴（Bu Shun）者，從現象上解釋，眴是人的眼睛只向上看，天人的眼睛上下都能看。如同頂生王（Dingshengwang）生到忉利天（Daolitian），與帝釋天（釋提桓因，Shiti Huan Yin）二王共同坐在那裡，無法分辨，只能通過看眼睛的活動來區分。如果向上看，說明是以智慧去適應境界；如果上下都能看，說明智慧與境界相互扶持融合。菩薩不是這樣，不動也不眴，或許因此而得名。從理上解釋，人天動眴是二相的見解，只能看到生死涅槃。菩薩不動不眴，是不二相的見解，見到中道的道理，因此而得名。『受』和『不受』是二，不受有五種，如《大品般若經》（Dapin Borejing）所說的不受三昧廣大之用，不見受不。

【English Translation】 English version: Attaining Nirvana and extinguishing in the phantom city (a metaphor for the Buddha's expedient creation of an illusory city to guide sentient beings). This differs from the Common Teaching, which does not negate the attainment of the sages. Ordinary beings endure the suffering of segmented birth and death, while those of the Two Vehicles endure the karmic retribution of transformational birth and death. Now, entering the non-dual gate means departing from these two extremes, with the Middle Way as the gateway. Therefore, Nagarjuna's (Longshu) verse says: 'Although not yet fully liberated from the land of death, it can be considered as having already attained liberation.' If interpreted according to the Common Teaching, the Bodhisattva has already severed the fundamental delusions of views and thoughts, but still has remaining rebirths. This is the Bodhisattva's compassion manifested for the sake of saving sentient beings, not their own actual karmic retribution, hence it is said to have already attained liberation. If interpreted according to the Separate Teaching, the Bodhisattva has already severed segmented birth and death, gradually eliminating ignorance, meaning that in each severance, there are those who have been liberated and those who have not. Those who have not been liberated are still subject to remaining rebirths.

Deshou (德守): 'Virtue Preserver,' refers to upholding the Three Virtues (Dharmakaya, Prajna, and Liberation) without loss, and cherishing the principle of Suchness, making it firm and dignified, hence the name. 'Self' and 'what belongs to self' are two. Since there is no 'self,' there is also nothing that 'belongs to self.' At first glance, this statement seems like the teaching of emptiness, how can it be the non-dual gate? However, the Separate Teaching contains four gates, either according to the different capacities of sentient beings entering the path, or to adapt to the capacities of sentient beings and vary the teachings. All four gates should be used to guide and receive sentient beings, not just the gate of neither existence nor non-existence. Although this seems like the gate of emptiness, it is ultimately the emptiness of non-duality, which is the Middle Way. If those of the Two Vehicles sever the view of self, realize the truth, and enter Nirvana, this only empties the 'self,' but does not empty the Nirvana attained by the 'self.' Therefore, it is said, 'Birth is exhausted, what needed to be done has been done,' one should know that 'what belongs to self' has not been emptied. The emptiness now spoken of, as mentioned above, 'Self and Nirvana, both are empty.' When 'self' is empty, it is emptying birth and death; when Nirvana is empty, it is emptying 'what belongs to self.' Therefore, it is said, 'Both are empty, even the disease of emptiness is empty.' When both extremes are abandoned, one enters the non-dual Dharma gate.

Bu Shun (不眴): 'Non-Blinking,' explained phenomenally, 'shun' refers to the human eye only looking upwards, while the eyes of heavenly beings can look both upwards and downwards. Like King Born-from-the-Top (Dingshengwang) born in the Trayastrimsa Heaven (Daolitian), sitting together with Indra (Shiti Huan Yin), the two kings cannot be distinguished, only by observing the movement of the eyes can they be differentiated. If looking upwards, it indicates using wisdom to adapt to the realm; if looking both upwards and downwards, it indicates wisdom and realm mutually supporting and merging. The Bodhisattva is not like this, neither moving nor blinking, perhaps hence the name. Explained in terms of principle, the moving and blinking of humans and heavenly beings is a dualistic view, only seeing birth and death and Nirvana. The Bodhisattva neither moves nor blinks, it is a non-dualistic view, seeing the principle of the Middle Way, hence the name. 'Receiving' and 'not receiving' are two. Not receiving has five types, as the Great Perfection of Wisdom Sutra (Dapin Borejing) says, not receiving the vast function of Samadhi, not seeing receiving not.

受。二皆不著是故受不受雙舍。若舍于受取無受則有去取。有取則作作故有行。今既兩亡無取無舍無作無行是為入不二法門。受即凡夫受二十五有報。不受即二乘得羅漢時。不受諸法漏盡意解。今入不二不同凡夫受故無取。不同二乘不受故無舍。無取無舍是名入不二法門。

德頂者聲聞法中為頂禪。于諸禪中最上。今明此菩薩若無中道之德則有頂墮。有中道德故則無頂墮。無順道之愛故稱德頂。垢凈為二者。若欲界苦集為垢非想定離下地為凈。如三界見思為垢。二乘斷三界垢為凈。凈不可為垢垢不可為凈。是故為二。今觀此垢實性猶若虛空。虛空之相無垢無凈。一切法皆如。相寂滅者即順寂滅也。既垢凈為二。不順不滅。今不見垢凈雙亡兩邊得入中道。

善宿者是星宿名。二十八宿皆屬五星。五星所配乃至五陰。若就理為語即得日星宿三昧。以此為名。是動是念。境界生滅名動。心來觀境名念。是為二邊故有分別。今達境性無動。達心性無念。既知無念心亦無動境。是為入不二法門。

善眼者。善是順理之名。以慧眼故見少佛性名為善眼。二乘雖有慧眼不順中道。不見佛性名為不善。此菩薩從見善理得名也。一相無相為二者。他解有三。或言一相勝無相。何故爾。生死是有相涅槃是無相。對有相說

【現代漢語翻譯】現代漢語譯本：受。如果執著于兩者，就是執著于受和不受，因此要同時捨棄受和不受。如果捨棄了受而只取不受，就會有取捨的分別。有了取捨就會有造作，因為造作就會有行為。現在既然兩者都消亡了，沒有取也沒有舍，沒有造作也沒有行為，這就是進入不二法門。受是指凡夫承受二十五有（指欲界、色界、無色界中的二十五種生存狀態）的果報。不受是指二乘（聲聞乘和緣覺乘）證得阿羅漢果位時，不再承受諸法，煩惱漏盡，心得解脫。現在進入不二法門，不同於凡夫的受，所以沒有取；也不同於二乘的不受，所以沒有舍。沒有取也沒有舍，這叫做進入不二法門。

德頂（Gunagrata）：在聲聞法中，德頂指頂禪，在各種禪定中最為殊勝。現在說明這位菩薩如果沒有中道的德行，就會有從頂墮落的危險。因為具有中道的德行，所以不會從頂墮落。因為沒有順應歧途的愛著，所以稱為德頂。垢凈為二：如果說欲界的苦和集是垢，非想定（一種禪定狀態）離開下地是凈。例如三界的見惑和思惑是垢，二乘斷除三界的垢是凈。凈不能成為垢，垢也不能成為凈，所以是對立的二。現在觀察這垢的實性，就像虛空一樣。虛空的相沒有垢也沒有凈。一切法都是如此。相寂滅，就是順應寂滅。既然垢凈是對立的二，就不順應不滅。現在不見垢凈，兩者都消亡，兩邊都捨棄，才能進入中道。

善宿（Susiddha）：是星宿的名字。二十八宿都屬於五星。五星所對應的是五陰（色、受、想、行、識）。如果從理上來說，就能夠得到日星宿三昧。以此為名。是動是念：境界生滅叫做動，心來觀察境界叫做念。這是兩種對立的邊，所以有分別。現在通達境的自性沒有動，通達心的自性沒有念。既然知道沒有念，心也就沒有動，境也沒有動。這就是進入不二法門。

善眼（Sukha-cakshus）：善是順應真理的名稱。因為有智慧的眼睛，所以見到少許佛性就叫做善眼。二乘雖然有智慧的眼睛，但不順應中道，不見佛性，所以叫做不善。這位菩薩因為見到善的道理而得名。一相無相為二：其他的解釋有三種。或者說一相勝過無相。為什麼呢？生死是有相，涅槃是無相。針對有相而說

【English Translation】 English version: 'Suffering.' If one clings to both, that is, clinging to suffering and non-suffering, therefore both suffering and non-suffering must be abandoned. If one abandons suffering and only takes non-suffering, then there will be discrimination of taking and abandoning. With taking and abandoning, there will be action, and because of action, there will be conduct. Now that both have ceased, there is neither taking nor abandoning, neither action nor conduct; this is entering the non-dual Dharma gate. 'Suffering' refers to ordinary beings who receive the karmic retribution of the twenty-five existences (referring to the twenty-five states of existence in the desire realm, form realm, and formless realm). 'Non-suffering' refers to the two vehicles (Shravaka vehicle and Pratyekabuddha vehicle) when they attain the Arhat fruit, no longer receiving all dharmas, with defilements exhausted and the mind liberated. Now, entering the non-dual Dharma gate is different from the suffering of ordinary beings, so there is no taking; it is also different from the non-suffering of the two vehicles, so there is no abandoning. Without taking and without abandoning, this is called entering the non-dual Dharma gate.

Gunagrata (德頂): In the Shravaka Dharma, Gunagrata refers to the peak of dhyana (禪), which is the most supreme among all dhyanas. Now it is explained that if this Bodhisattva does not have the virtue of the Middle Way, there is a danger of falling from the peak. Because they possess the virtue of the Middle Way, they will not fall from the peak. Because there is no attachment to love that goes against the path, it is called Gunagrata. 'Defilement and purity as two': If the suffering and accumulation of the desire realm are considered defilement, and the non-perception realm (a state of dhyana) leaving the lower realms is considered purity. For example, the views and thoughts of the three realms are defilement, and the two vehicles cutting off the defilement of the three realms is purity. Purity cannot become defilement, and defilement cannot become purity, so they are opposites. Now, observing the true nature of this defilement, it is like empty space. The aspect of empty space has neither defilement nor purity. All dharmas are like this. The aspect of quiescence is in accordance with quiescence. Since defilement and purity are opposites, they are neither in accordance with nor extinguished. Now, not seeing defilement and purity, both cease, and both sides are abandoned, then one can enter the Middle Way.

Susiddha (善宿): is the name of a constellation. All twenty-eight constellations belong to the five planets. The five planets correspond to the five skandhas (form, feeling, perception, volition, consciousness). If speaking from the perspective of principle, one can attain the Sun-Star-Constellation Samadhi. This is the name. 'Is movement, is thought': The arising and ceasing of realms is called movement, and the mind coming to observe realms is called thought. These are two opposing sides, so there is discrimination. Now, understanding that the nature of realms has no movement, and understanding that the nature of mind has no thought. Since it is known that there is no thought, the mind also has no movement, and the realm also has no movement. This is entering the non-dual Dharma gate.

Sukha-cakshus (善眼): 'Good' is the name for being in accordance with truth. Because of having the eye of wisdom, seeing a small amount of Buddha-nature is called 'good eye.' Although the two vehicles have the eye of wisdom, they do not accord with the Middle Way and do not see Buddha-nature, so it is called 'not good.' This Bodhisattva is named because of seeing the principle of goodness. 'One aspect and no aspect as two': Other explanations are of three kinds. Or it is said that one aspect is superior to no aspect. Why is that? Samsara is with aspect, Nirvana is without aspect. Speaking in relation to with aspect,

無相猶成有相。中道不對有相故名一相。或言無相勝一相。生死生滅為二相。涅槃不生滅為一相。此一相亦是對二得名。猶名二相中道無二相亦無一相。或言是齊。何故爾。真諦中自有一相無相。中道中自有一相無相。故言是齊。又毗曇云。一法二相一法者隨約一法。或是心法或非心法。但將心約此一法即有生滅二相。或住或異或大或小等。若約四法是有八相。八相皆約一法而起。故名一法。以約法故則有二法乃至八法。故名二相。若不得此一法亦不得八法。八法既無即是無相。雖有此解今皆不用。今取釋論破一時中雲。相與法一亦不可。相與法異亦不可。非一非異中而論一異。亦如一切數中但有一法更無有二。如心是一法來約于瓶故言一瓶。更足一名二。三一名三。四一名四。如是百千無量不出於一。故云一相無相為二。若不得一相亦不得無相。一相無相皆無故名不二門。又阿含增一明義。云諸比丘唯有一法所謂心是。更有二法即開心為色。更有三法即開心為四乃至無量。皆約一心中生。若不得心之一相亦不得一切從心所生之相。達此二邊知心相非一相從心生非多相。而能為一相為多相。此之一多無一無多。畢竟清凈。俱泯一二名為平等。平等故是入不二法門。又約三脫門。以十八空破一切法。猶有空在故云一相。

【現代漢語翻譯】現代漢語譯本『無相』（沒有表象）仍然可以被認為是『有相』（有表象）的一種。『中道』（不偏不倚的道路）不是針對『有相』而設立的，因此被稱為『一相』（唯一的表象）。或者說，『無相』勝過『一相』。『生死』（生和死）、『生滅』（產生和消滅）是『二相』（兩種表象）。『涅槃』（寂滅）不生不滅，是『一相』。這個『一相』也是相對於『二相』而得名的。就像在『二相』中，『中道』既沒有『二相』也沒有『一相』。或者說，它們是齊等的。為什麼這麼說呢？因為在『真諦』（真實的道理）中，本身就存在『一相』和『無相』。在『中道』中，本身也存在『一相』和『無相』，所以說是齊等的。還有，《毗曇》（佛教論書）中說，『一法二相』（一個法有兩種表象），『一法』是指隨順於一個法，或者是有心法，或者是無心法。但是，如果用心來衡量這個法，就會有『生滅』二相，或者『住』（停留），或者『異』（變化），或者『大』（增大），或者『小』（減小）等等。如果衡量四法，就會有八相。這八相都是圍繞一個法而產生的，所以稱為『一法』。因為衡量法，所以有二法乃至八法，因此稱為『二相』。如果不能理解這個『一法』，也就不能理解八法。八法既然不存在，那就是『無相』。雖然有這種解釋，但現在都不採用。現在採用《釋論》（解釋經典的論著）中破斥『一時』（同時）的觀點，認為『相』和『法』既不能說是一，也不能說是異，而是在非一非異中討論一和異。也像一切數中，只有一個『一』法，沒有其他的『二』。比如『心』是一個法，用來衡量瓶子，所以說『一個瓶子』。再加一個名稱就是二，三個名稱就是三，四個名稱就是四。這樣，百千無量，都離不開『一』。所以說『一相』和『無相』是二。如果不能理解『一相』，也就不能理解『無相』。『一相』和『無相』都不存在，所以稱為『不二法門』（超越對立的法門）。還有，《阿含經·增一明義》中說，諸位比丘，只有一法，那就是『心』。再有二法，就是以心為基礎產生的『色』（物質）。再有三法，就是以心為基礎產生的『四』（四種構成要素），乃至無量。都是圍繞一個『心』而產生的。如果不能理解『心』的『一相』，也就不能理解一切從心所生的『相』。通達這兩種對立的觀點，知道『心相』不是單一的『一相』，從心所生的『相』也不是眾多的『多相』，而是能夠作為『一相』，也能夠作為『多相』。這一和多，既不是一，也不是多，畢竟是清凈的。同時泯滅一和二，就叫做『平等』。因為平等，所以能夠進入『不二法門』。還有，用『三脫門』（三種解脫之門），用『十八空』（十八種空性）來破除一切法，仍然有『空』存在，所以說是『一相』。

【English Translation】 English version 『No-form』 (absence of appearance) can still be considered a type of 『form』 (appearance). The 『Middle Way』 (the path of non-attachment) is not established in opposition to 『form,』 hence it is called 『One Form』 (the singular appearance). Alternatively, it is said that 『no-form』 surpasses 『one form.』『Birth and death』 (samsara), 『arising and ceasing』 (origination and destruction) are 『two forms』 (dualistic appearances). 『Nirvana』 (cessation), which neither arises nor ceases, is 『one form.』 This 『one form』 is also named in relation to 『two forms.』 Just as in 『two forms,』 the 『Middle Way』 has neither 『two forms』 nor 『one form.』 Or, it is said that they are equal. Why is this so? Because in 『Ultimate Truth』 (absolute reality), there inherently exists both 『one form』 and 『no-form.』 In the 『Middle Way,』 there inherently exists both 『one form』 and 『no-form,』 therefore they are said to be equal. Furthermore, the 『Abhidhamma』 (Buddhist philosophical texts) states, 『One Dharma, two characteristics』 (one principle, two aspects). 『One Dharma』 refers to following one principle, whether it is a mental principle or a non-mental principle. However, if the mind is used to measure this one principle, there will be the two characteristics of 『arising and ceasing,』 or 『abiding』 (remaining), or 『differentiation』 (change), or 『large』 (increasing), or 『small』 (decreasing), and so on. If four principles are measured, there will be eight characteristics. These eight characteristics all arise in relation to one principle, hence it is called 『one Dharma.』 Because principles are measured, there are two principles and even eight principles, therefore it is called 『two characteristics.』 If this 『one Dharma』 cannot be understood, then the eight principles also cannot be understood. Since the eight principles do not exist, that is 『no-form.』 Although there is this explanation, it is not used now. Now, the view from the 『Treatise』 (commentary on scriptures) refuting 『simultaneity』 (occurring at the same time) is adopted, which holds that 『characteristic』 and 『Dharma』 cannot be said to be the same, nor can they be said to be different, but one and difference are discussed in the context of neither sameness nor difference. It is also like in all numbers, there is only the 『one』 principle, and there is no other 『two.』 For example, 『mind』 is one principle, and it is used to measure a bottle, so it is said 『one bottle.』 Adding another name is two, three names is three, four names is four. Thus, hundreds of thousands of immeasurable things cannot depart from 『one.』 Therefore, it is said that 『one form』 and 『no-form』 are two. If 『one form』 cannot be understood, then 『no-form』 also cannot be understood. Since both 『one form』 and 『no-form』 do not exist, it is called the 『non-dual Dharma gate』 (the gate beyond duality). Furthermore, the 『Ekottara Agama』 (a collection of Buddhist scriptures) clarifies the meaning, saying, 『Monks, there is only one Dharma, which is called 『mind.』 Then there are two Dharmas, which are 『form』 (matter) arising from the mind. Then there are three Dharmas, which are the 『four』 (four elements) arising from the mind, and so on, immeasurably. All arise in relation to one 『mind.』 If the 『one form』 of 『mind』 cannot be understood, then all the 『forms』 arising from the mind cannot be understood. By understanding these two opposing views, it is known that the 『mind-form』 is not a singular 『one form,』 and the 『forms』 arising from the mind are not numerous 『many forms,』 but are able to be 『one form』 and also able to be 『many forms.』 This one and many are neither one nor many, and are ultimately pure. Simultaneously extinguishing one and two is called 『equality.』 Because of equality, one is able to enter the 『non-dual Dharma gate.』 Furthermore, using the 『three gates of liberation』 (three doors to deliverance), using the 『eighteen emptinesses』 (eighteen kinds of emptiness) to break down all Dharmas, there is still 『emptiness』 remaining, therefore it is said to be 『one form.』

次破空病。空病亦空是名無相。不得空相亦無無相。故云一相無相不可得。名入不二法門。

妙臂者或用事中妙故得名。或權實兩智為二。此智巧妙從此得名。菩薩心聲聞心為二。聲聞怖畏生死自取解脫。菩薩不畏處在生死。二乘心不可為菩薩心。菩薩心不可為二乘心。二乘住調伏心菩薩不住調伏調伏不調伏心。是故為二。若能觀此心性猶如虛空。空中不見有心。何況見有自善為他二種之別。心性空故不著二邊。是入不二法門。

弗沙者星名。云是二十八宿中鬼星。菩薩生時與此相應。善不善為二者。取十善十惡為二。泯此善惡除分段業只成通。教不二門。今取三界之心為不善。以乖理故取二乘出生死入真諦為善。以此為二。達善不善即是實際。實際即是空。空中尚不見起善。何況不善。其性寂滅善不善雙亡。是為入不二法門。

師子者名無畏獸也。如涅槃師子吼釋。決定說三諦之理無所畏心。從此得名。罪福為二。前善惡從因為因論不二。今明罪福從果為名罪。罪摧碎行者身心。福名福報。若取世間罪福此只成通教不二門。今取三界是富樂之果受身。皆名為罪。二乘名無罪。能出三界子縛已斷故。大品云摩訶那伽名為無罪。無罪即是福。有罪即是生死。無罪即是涅槃。以此為二。今達此罪福之性

【現代漢語翻譯】現代漢語譯本

打破對空的執著，認識到空本身也是空，這就是所謂的『無相』。既不執著于空相，也不執著于無相。所以說，『一相無相』是不可得的，這就是進入『不二法門』。

『妙臂』（Wonderful Arm）這個名字，或許是因為菩薩在行事中巧妙而得名，或許是因為權智和實智這兩種智慧被視為二元對立，而此智的巧妙之處在於能超越這種對立。菩薩的心和聲聞的心被視為二元對立。聲聞因為畏懼生死而只求自我的解脫，而菩薩不畏懼生死，處在生死之中度化眾生。二乘（聲聞乘和緣覺乘）的心不能等同於菩薩的心，菩薩的心也不能等同於二乘的心。二乘安住于調伏自心的狀態，而菩薩不住于調伏，而是調伏不調伏的心。因此，這被視為二元對立。如果能夠觀察到心的本性猶如虛空，在虛空中看不到有心存在，更何況能看到有自利和他利的分別？心的本性是空性的，所以不執著於二邊，這就是進入『不二法門』。

『弗沙』（Pushya）是星的名字，據說指的是二十八星宿中的鬼星。菩薩出生時與此星相應。善和不善被視為二元對立，指的是取十善和十惡作為二元對立。泯滅這種善惡的分別，去除分段生死之業，只能成就通教的不二法門。現在取三界眾生的心為不善，因為它違背真理；取二乘人出離生死，進入真諦為善。以此作為二元對立。通達善和不善的本性就是實際，實際就是空。在空中尚且看不到善的生起，更何況是不善？它的本性是寂滅的，善和不善都消失了，這就是進入『不二法門』。

『師子』（Lion）的意思是無畏的野獸。如同《涅槃經》中對『師子吼』的解釋，決定地說出三諦的道理，心中沒有畏懼。因此而得名。罪和福被視為二元對立。前面的善惡是從因的角度來說的，從因的角度討論不二。現在說明罪和福是從果的角度來命名的。罪會摧毀修行者的身心，福指的是福報。如果取世間的罪和福，這隻能成就通教的不二法門。現在取三界是富樂的果報，受身都稱為罪。二乘被稱為無罪，因為他們能夠出離三界，子縛已經斷除。大品經中說，摩訶那伽被稱為無罪。無罪就是福，有罪就是生死，無罪就是涅槃。以此作為二元對立。現在通達罪和福的本性

【English Translation】 English version

Breaking through the sickness of emptiness. The emptiness of emptiness is also emptiness, which is called 'no-form' (animitta). Not grasping onto the characteristic of emptiness, nor grasping onto the characteristic of no-form. Therefore, it is said that 'one characteristic is no characteristic' is unattainable. This is called entering the 'non-dual dharma gate' (advaya-dharma-mukha).

'Wonderful Arm' (Myobhuja) is named either because the Bodhisattva is skillful in actions, or because expedient wisdom (upaya-kausalya) and ultimate wisdom (paramartha-jnana) are considered dualistic, and this wisdom's subtlety lies in transcending this duality. The mind of a Bodhisattva and the mind of a Shravaka are considered dualistic. Shravakas fear birth and death and seek their own liberation, while Bodhisattvas do not fear birth and death and remain in birth and death to liberate sentient beings. The mind of the Two Vehicles (Shravakayana and Pratyekabuddhayana) cannot be equated with the mind of a Bodhisattva, and the mind of a Bodhisattva cannot be equated with the mind of the Two Vehicles. The Two Vehicles abide in a state of taming the mind, while Bodhisattvas do not abide in taming, but tame the untamed mind. Therefore, they are considered dualistic. If one can observe that the nature of the mind is like space, and in space, there is no mind to be seen, how much less can one see the distinction between benefiting oneself and benefiting others? Because the nature of the mind is empty, one does not cling to either extreme. This is entering the 'non-dual dharma gate'.

'Pushya' (Phusa) is the name of a star, said to be the ghost star among the twenty-eight constellations. The Bodhisattva's birth corresponded to this star. Good and non-good are considered dualistic, referring to taking the ten good deeds and the ten evil deeds as dualistic. Eradicating this distinction between good and evil, and removing the karma of segmented birth and death, only accomplishes the non-dual dharma gate of the shared teaching (Sadharana). Now, taking the mind of the three realms as non-good because it goes against the truth; and taking the Two Vehicles' escape from birth and death and entry into the ultimate truth as good. This is taken as dualistic. Realizing that the nature of good and non-good is reality itself, and reality itself is emptiness. In emptiness, one cannot even see the arising of good, how much less non-good? Its nature is quiescent, and both good and non-good vanish. This is entering the 'non-dual dharma gate'.

'Lion' (Simha) means a fearless beast. As explained in the Nirvana Sutra regarding the 'Lion's Roar' (Simhanada), decisively speaking the truth of the three truths (trisatya) with a fearless mind. This is how it gets its name. Sin and merit are considered dualistic. The previous good and evil were from the perspective of cause, discussing non-duality from the perspective of cause. Now, it is explained that sin and merit are named from the perspective of result. Sin destroys the practitioner's body and mind, and merit refers to meritorious rewards. If one takes worldly sin and merit, this only accomplishes the non-dual dharma gate of the shared teaching. Now, taking the three realms as the result of wealth and pleasure, and receiving a body is all called sin. The Two Vehicles are called without sin because they can escape the three realms, and the bondage of offspring is already severed. The Mahaprajnaparamita Sutra says that a Mahānāga is called without sin. Without sin is merit, with sin is birth and death, and without sin is Nirvana. This is taken as dualistic. Now, realizing the nature of sin and merit

無縛無脫。五逆之相即是菩提。豈離此罪縛別求解脫。即不得罪亦不得福。夫了此相即是入不二法門。

師子意者如師子不畏一切。得首楞嚴健相故。有漏無漏為二。漏言漏落。起罪墮落三途。又漏名漏失。退失出世善法。此之二義亦應是同。只由退失出世之法故落三途。只落三途良由退失出世善法。無漏者不失出世。求出三界入涅槃名無漏。此亦異故為二。觀此漏無漏性即是一性。等無差別。非生死漏非涅槃無漏。無漏即無相。漏即是有相。達此性時不著二邊之相。即入中道不二法門。

凈解者有為未必是有漏。如得無漏亦是有為。有為三相所及。無為是三無為。虛空無為．數緣滅．非數緣滅無為。無為有為數非數法。是故名異。但三無為一是涅槃二非涅槃。數緣不得是虛空。虛空不得是非數。三雖各異還是數法。今將離一切數對彼數為二。達此二如虛空。不見數非數無復二邊。無掛無礙即入不二法門。

那羅延者是大力健相三昧。故從此得名。凡夫名世間二乘名出世間。出與不出為二。今觀此世出世亦不出不到。大品言是乘無動不到不出。其性空故。不得出不出相。名為入不二法門。

善意者生死是縛是然。涅槃是解是滅。為二。今觀生死性本來常寂。本自不縛何所論脫。又亦不然豈應

【現代漢語翻譯】現代漢語譯本：沒有束縛也沒有解脫。犯下五逆（弒父、弒母、弒阿羅漢、破和合僧、出佛身血）之人的表相即是菩提（覺悟）。難道要離開這些罪業的束縛，另外去尋求解脫嗎？這樣既得不到罪業，也得不到福報。瞭解了這個表相，就是進入不二法門。

師子意（如獅子般的意志）是指像獅子一樣不畏懼一切。因為獲得了首楞嚴（一切事究竟堅固）的健相，所以有漏和無漏成為二。漏，指的是漏落。起罪業就會墮落到三途（地獄、餓鬼、畜生）。另外，漏也指漏失，退失了出世間的善法。這兩種含義應該是一樣的。只是因為退失了出世間的善法，所以才墮落到三途。只是因為墮落到三途，根本原因在於退失了出世間的善法。無漏，指的是不退失出世間的善法。尋求超出三界（欲界、色界、無色界）進入涅槃（寂滅）叫做無漏。因為這些不同，所以分為二。觀察這漏和無漏的自性，其實就是同一自性，平等沒有差別。既不是生死的漏，也不是涅槃的無漏。無漏就是無相，漏就是有相。通達了這個自性時，就不執著於二邊的表相，就進入了中道不二法門。

凈解（清凈的理解）是指有為未必是有漏。比如獲得了無漏，也是有為。有為被有為的三相（生、住、異、滅）所影響。無為是三種無為：虛空無為、數緣滅無為、非數緣滅無為。無為和有為，數法和非數法，因此名稱不同。但是三種無為，一是涅槃，二是非涅槃。數緣滅不能是虛空，虛空不能是非數緣滅。這三者雖然各自不同，但還是數法。現在將離開一切數，與那個數相對，分為二。通達這二者如同虛空，不見數和非數，沒有二邊的對立，沒有牽掛沒有阻礙，就進入了不二法門。

那羅延（毗濕奴的化身，象徵大力）是指大力健相三昧（一種禪定狀態）。因此從這裡得名。凡夫叫做世間，二乘（聲聞乘和緣覺乘）叫做出世間。出和不出分為二。現在觀察這世間和出世間，也是不出不入。《大品般若經》說，這個乘沒有動，沒有不到，沒有不出。它的自性是空性的。得不到出和不出的表相，叫做進入不二法門。

善意（善良的意念）是指生死是束縛是染污，涅槃是解脫是寂滅，分為二。現在觀察生死的自性，本來就是常寂的，本來就沒有束縛，還談什麼解脫？又或者說，難道應該

【English Translation】 English version: No bondage, no liberation. The very appearance of the five rebellious acts (matricide, patricide, killing an Arhat, causing schism in the Sangha, and shedding the blood of a Buddha) is Bodhi (enlightenment). How can one seek liberation apart from the bondage of these sins? In this way, one obtains neither sin nor merit. Understanding this appearance is entering the non-dual Dharma gate.

'Lion's Intent' refers to being fearless like a lion. Because one has obtained the healthy appearance of the Shurangama (ultimate firmness in all matters), 'with outflows' and 'without outflows' become two. 'Outflows' refers to leaking away. Committing sins leads to falling into the three evil paths (hell, hungry ghosts, animals). Also, 'outflows' means losing, losing the supramundane good Dharmas. These two meanings should be the same. It is only because of losing the supramundane Dharmas that one falls into the three evil paths. It is only because of falling into the three evil paths that the fundamental reason lies in losing the supramundane good Dharmas. 'Without outflows' refers to not losing the supramundane. Seeking to transcend the three realms (desire realm, form realm, formless realm) and entering Nirvana (extinction) is called 'without outflows'. Because of these differences, they are divided into two. Observing the nature of these 'with outflows' and 'without outflows', it is actually the same nature, equal and without difference. It is neither the 'outflows' of birth and death nor the 'without outflows' of Nirvana. 'Without outflows' is without appearance, and 'outflows' is with appearance. When one understands this nature, one does not cling to the appearances of the two extremes, and thus enters the Middle Way non-dual Dharma gate.

'Pure Understanding' means that 'with outflows' is not necessarily 'with outflows'. For example, obtaining 'without outflows' is also 'with outflows'. 'With outflows' is affected by the three characteristics of 'with outflows' (arising, abiding, changing, ceasing). 'Without outflows' refers to the three 'without outflows': space 'without outflows', cessation through calculation 'without outflows', and cessation not through calculation 'without outflows'. 'Without outflows' and 'with outflows', calculated Dharmas and uncalculated Dharmas, therefore the names are different. However, among the three 'without outflows', one is Nirvana, and the other two are not Nirvana. Cessation through calculation cannot be space, and space cannot be cessation not through calculation. Although these three are different, they are still calculated Dharmas. Now, taking the separation from all calculations and contrasting it with that calculation, they are divided into two. Understanding these two as being like space, not seeing calculation and non-calculation, without the opposition of two extremes, without attachment and without obstruction, one enters the non-dual Dharma gate.

'Narayana' (an avatar of Vishnu, symbolizing great strength) refers to the Samadhi (a state of meditative absorption) of great strength and healthy appearance. Therefore, it gets its name from here. Ordinary people are called 'worldly', and the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) are called 'transcendental'. 'Transcending' and 'not transcending' are divided into two. Now, observing this 'worldly' and 'transcendental', it is neither 'not transcending' nor 'not entering'. The Perfection of Wisdom Sutra says that this vehicle has no movement, no not arriving, no not transcending. Its nature is emptiness. Not obtaining the appearance of 'transcending' and 'not transcending' is called entering the non-dual Dharma gate.

'Good Intent' means that birth and death are bondage and defilement, and Nirvana is liberation and extinction, divided into two. Now, observing the nature of birth and death, it is originally always still and silent, originally without bondage, so what is there to discuss about liberation? Or rather, should

是滅。既然滅不二是為入不二法門。

現見者者儘是二乘見思盡。不盡是凡夫生死無際。今觀盡不盡即是空。空不可盡。不可不盡故言。癡如虛空不可盡老死如虛空不可盡。非盡不非盡中若作盡說名畢竟空。若作不盡說妙色湛然恒安住。不為生死之所遷。既非盡不盡則無二邊。得入不二之門。

普守者即是善持實相守護菩提。一不漏失從此得名。我無我為二。我即凡夫所執。無我即二乘空境。今達此二邊即無二相。故於我無我而不二名為實性。實性之性即是佛性。以自在我名真無我。如大品所說。既其不二即入中道。

電天者觀第一義天發電天三昧見理為名。明無明為二。無明即是明。故言十二因緣名為佛性。佛性即明故言眾生佛性明如日煩惱覆故闇如漆。涅槃云明與無明其性不二。不二之性即是實性。實性即是佛性。明有三種。菩薩明即涅槃。若佛明即佛眼。無明明即畢竟空。空故豈有明與無明為異。異不異故空。空故即入不二法門。

喜見者一切眾生之所喜見從此為名。色色空為二。此是滅色為空也。今即色是空不得滅色是空。故言不二門也。乃至五陰皆爾。若直爾論只是通教。今論法性色等即是實性。實性即是中道妙色。乃名入不二法門。

明相者四種者四大種。與空種為二。

【現代漢語翻譯】現代漢語譯本：是寂滅。既然寂滅不是二元對立的，這就是進入不二法門。

現見（xiàn jiàn）的修行者所見到的都是二乘（èr shèng，聲聞和緣覺）斷盡見思惑的境界。沒有斷盡見思惑的就是凡夫，生死輪迴沒有止境。現在觀察斷盡與未斷盡，就知道它們都是空。空是無法說盡的，也無法說未盡，所以說：愚癡就像虛空一樣無法窮盡，衰老和死亡也像虛空一樣無法窮盡。在非斷盡和非未斷盡中，如果執著于斷盡，就叫做畢竟空；如果執著于未斷盡，就認為妙色湛然常住，不會被生死所遷移。既然不是斷盡也不是未斷盡，就沒有二邊對立，就能進入不二之門。

普守（pǔ shǒu）就是善於保持實相，守護菩提（pú tí，覺悟）。一點一滴都不漏失，因此得名。我與無我是二元對立。我，是凡夫所執著的；無我，是二乘所證悟的空境。現在通達這兩個邊，就沒有二相。所以在我和無我之間不作二元對立，就叫做實性。實性的本性就是佛性。因為自在的緣故，稱之為真無我。如《大品般若經》所說。既然不是二元對立，就進入了中道。

電天（diàn tiān）是觀察第一義天（dì yī yì tiān）而以發電天三昧（fā diàn tiān sān mèi）見理而得名。明與無明是二元對立。無明就是明。所以說十二因緣（shí èr yīn yuán）名為佛性。佛性就是明，所以說眾生的佛性光明如太陽，被煩惱遮蓋就黑暗如漆。涅槃經說，明與無明的本性不是二元對立的。不是二元對立的本性就是實性。實性就是佛性。明有三種：菩薩的明就是涅槃，佛的明就是佛眼，無明明就是畢竟空。因為是空，哪裡有明與無明的差別？因為差別與不差別都是空，因為是空，就進入了不二法門。

喜見（xǐ jiàn）是指一切眾生都樂於見到的，因此得名。色與空是二元對立。這是指滅色而證悟空。現在認為色就是空，不能通過滅色來證悟空。所以說是不二法門。乃至五陰（wǔ yīn，色、受、想、行、識）都是這樣。如果只是這樣來論述，只是通教的觀點。現在論述法性之色等，就是實性。實性就是中道妙色，才能稱之為進入不二法門。

明相（míng xiàng）是指四大種（sì dà zhǒng，地、水、火、風）與空種（kōng zhǒng）是二元對立。

【English Translation】 English version: It is extinction. Since extinction is non-dual, this is entering the non-dual Dharma gate.

Those who have present seeing (xiàn jiàn) are all those of the Two Vehicles (èr shèng, Śrāvaka and Pratyekabuddha) who have exhausted their delusions of views and thoughts. Those who have not exhausted them are ordinary beings, with endless cycles of birth and death. Now, observing exhaustion and non-exhaustion, we know that they are both empty. Emptiness cannot be exhausted, nor can it be said to be non-exhausted, hence it is said: Ignorance is like space, inexhaustible; old age and death are like space, inexhaustible. Within non-exhaustion and non-non-exhaustion, if one speaks of exhaustion, it is called ultimate emptiness; if one speaks of non-exhaustion, then wondrous forms are clear and constantly abiding, not moved by birth and death. Since it is neither exhaustion nor non-exhaustion, there are no two extremes, and one can enter the gate of non-duality.

Universally guarding (pǔ shǒu) means skillfully upholding the true aspect and guarding Bodhi (pú tí, enlightenment). Not losing a single bit, hence the name. 'I' and 'non-I' are dualistic. 'I' is what ordinary beings cling to; 'non-I' is the empty realm realized by the Two Vehicles. Now, understanding these two extremes, there is no duality. Therefore, not making 'I' and 'non-I' dualistic is called true nature. The nature of true nature is Buddha-nature. Because of being self-existent, it is called true non-self. As stated in the Mahaprajnaparamita Sutra. Since it is non-dual, one enters the Middle Way.

Lightning Heaven (diàn tiān) is named from observing the First Principle Heaven (dì yī yì tiān) and seeing the principle through the Lightning Heaven Samadhi (fā diàn tiān sān mèi). Brightness and ignorance are dualistic. Ignorance is brightness. Therefore, it is said that the Twelve Links of Dependent Origination (shí èr yīn yuán) are called Buddha-nature. Buddha-nature is brightness, so it is said that the Buddha-nature of sentient beings is bright like the sun, but obscured by afflictions, it is dark like lacquer. The Nirvana Sutra says that the nature of brightness and ignorance is non-dual. The non-dual nature is true nature. True nature is Buddha-nature. There are three kinds of brightness: the brightness of a Bodhisattva is Nirvana, the brightness of a Buddha is the Buddha-eye, and non-brightness is ultimate emptiness. Because it is empty, how can there be a difference between brightness and ignorance? Because difference and non-difference are empty, because it is empty, one enters the non-dual Dharma gate.

Joyful Seeing (xǐ jiàn) refers to that which all sentient beings are happy to see, hence the name. Form and emptiness are dualistic. This refers to extinguishing form to realize emptiness. Now, form is emptiness, one cannot realize emptiness by extinguishing form. Therefore, it is said to be the non-dual Dharma gate. And so it is with the five aggregates (wǔ yīn, form, feeling, perception, volition, and consciousness). If one only discusses it in this way, it is only the view of the Common Teaching. Now, discussing the nature of Dharma, such as form, is true nature. True nature is the wondrous form of the Middle Way, and this is called entering the non-dual Dharma gate.

Bright Appearance (míng xiàng) refers to the four great elements (sì dà zhǒng, earth, water, fire, and wind) and the element of space (kōng zhǒng) being dualistic.

四種圍虛空而住。內外皆空。皆空即無四種。四種與空種無異故泯于空有之種。即入不二法門。

妙意者眼眼色為二。無盡意佈施迴向一切智為二者。若取此二法為二。便成通教意未顯不二之門。今取六度教菩薩佈施而不迴向求常住佛。通教則能施迴向一切智為二。今明佈施性即迴向性。無六度通之別。是為入不二門。又施等是因一切種智是果。是為二。又自行六度為善則少。迴向果而行六度其福則多。多少為二。觀此二性無異。名為不二法門。

深慧者空無相等為二。通教三空緣真諦。別教三空緣實相。具出釋論。無相緣滅下四行即無為法。空無作緣苦集道下十二行。是有為。故三諦入有為相。有為相即是世間有為法。無相緣滅是無為法。故以為二。今明不見空性異於無相。不見無相異於無作。即是實相。實相中尚不見一。云何有二。二既俱泯。即得入不二法門。

寂根者三無漏根從寂滅實相生。亦是觀六根得清凈。即是寂根。用此為名。佛法眾是三寶。何得為二。既言三寶。三寶別異。異不名如。不如故為異。為二。又解佛與眾俱是人。故言眾生無上者佛是。法無上者涅槃是。是所行之法故與人為二。此是小乘所明別體三寶。階差不同名之為異。異故為二。今觀三寶是一體入一實相空中。不見

有三之異。佛即法僧法即佛僧僧即佛法。何故爾。佛有三種法報應。是一體論三。非是三身差異而言三佛。三佛既其不異。法即報應更無差別。今就三身明三寶者。法身即是諸佛實相不來不去。法性之性即是法寶。報身是智。智照圓明契於法性。發生明覺顯出法身。名為佛寶。應身隨緣化物與物和同。又此應身順於法身和同同實相。以此二義俱是僧寶。此三未曾差別。故知不二。複次就法佛明三寶者。法身是法性。法性即實相。常恒無變是法佛之師。可軌之法名為法寶。法性之性亦名常寂光。寂而常照。上文云。其室常以金色光照。晝夜無異不假日月所照。即是智性。稱之為覺。即是佛寶。此之明覺與法性和同境智相稱名為僧寶。即就法身之上辨其三寶。複次智照圓明是覺義。名佛寶。圓照之法是可軌義。即法寶。此報佛智與理相應順於如故即是僧寶。報佛論三義也。就應身明三寶者。應身照機不失其宜。亦是自覺覺他名佛寶。應身為物之軌是法寶。和光度物與物和同是僧寶。雖復實相之上分為三身。三身配為三寶。三寶之中俱有三寶凡十二寶。未曾有異。以不異故無人法之別。入一實相不二之門。三寶之義既爾諸法亦復如是。故上文云。一切眾生如彌勒如無二無別也。

心無礙者觀三諦通達無有掛礙。身身滅

【現代漢語翻譯】現代漢語譯本：有三種不同之處。佛即是法，法即是僧，僧即是佛法。為何如此說？佛有法身（Dharmakaya，佛的法性身）、報身（Sambhogakaya，佛的報應身）、應身（Nirmanakaya，佛的化身）三種。這是一體而論的三者，並非以三種身的不同來談論三佛。三佛既然沒有差異，法身、報身、應身也就沒有差別。現在就三身來說明三寶：法身即是諸佛的實相，不來不去，法性之性即是法寶。報身是智慧，智慧照耀圓滿，契合於法性，發生明覺，顯現出法身，名為佛寶。應身隨順因緣教化眾生，與眾生和諧相同。而且這應身順應法身，和諧相同于實相。以此兩種意義都是僧寶。這三者未曾有差別，所以知道是不二的。再次，就法佛來說明三寶：法身是法性，法性即是實相，常恒不變是法佛之師，可以作為準則的法名為法寶。法性之性也名為常寂光，寂靜而常照耀。上文說：『其室常以金色光照，晝夜無異，不依靠日月照耀。』這就是智性，稱之為覺，即是佛寶。這明覺與法性相同，境智相互契合，名為僧寶。這就是就法身之上來辨別三寶。再次，智慧照耀圓滿是覺的意義，名為佛寶。圓滿照耀之法是可以作為準則的意義，即法寶。這報佛的智慧與理相應，順應如如，就是僧寶。這是報佛論三義。就應身來說明三寶：應身照應根機不失其適宜，也是自覺覺他，名為佛寶。應身作為眾生的軌範是法寶。和光同塵度化眾生，與眾生和諧相同是僧寶。雖然在實相之上分為三身，三身配合為三寶，三寶之中都具有三寶，總共十二寶，未曾有差異。因為沒有差異，所以沒有人法之別，進入一實相不二之門。三寶的意義既然如此，諸法也同樣如此。所以上文說：『一切眾生如彌勒（Maitreya，未來佛），如無二無別。』心無掛礙者，觀察三諦（Three Truths）通達無有掛礙。身身滅。

【English Translation】 English version: There are three differences. The Buddha is the Dharma, the Dharma is the Sangha, and the Sangha is the Buddha-Dharma. Why is this so? The Buddha has three bodies: Dharmakaya (the Dharma body of the Buddha), Sambhogakaya (the reward body of the Buddha), and Nirmanakaya (the transformation body of the Buddha). These are three in one essence; it is not discussing three Buddhas based on the differences of the three bodies. Since the three Buddhas are not different, the Dharmakaya, Sambhogakaya, and Nirmanakaya are also without difference. Now, explaining the Three Jewels based on the three bodies: the Dharmakaya is the true nature of all Buddhas, neither coming nor going; the nature of Dharma-nature is the Dharma Jewel. The Sambhogakaya is wisdom; wisdom illuminates perfectly, corresponds with Dharma-nature, generates clear awareness, and manifests the Dharmakaya, which is called the Buddha Jewel. The Nirmanakaya adapts to conditions to transform beings, harmonizing with them. Moreover, this Nirmanakaya accords with the Dharmakaya, harmonizing with the true nature. In these two senses, it is the Sangha Jewel. These three have never been different, so it is known that they are non-dual. Furthermore, explaining the Three Jewels based on the Dharma Buddha: the Dharmakaya is Dharma-nature, Dharma-nature is true reality, constant and unchanging, it is the teacher of the Dharma Buddha, the Dharma that can be a standard is called the Dharma Jewel. The nature of Dharma-nature is also called Eternal Stillness Light, still and constantly illuminating. The text above says: 'Its chamber is always illuminated by golden light, day and night without difference, not relying on the illumination of the sun and moon.' This is the nature of wisdom, called awareness, which is the Buddha Jewel. This clear awareness is the same as Dharma-nature, the realm and wisdom correspond to each other, called the Sangha Jewel. This is distinguishing the Three Jewels based on the Dharmakaya. Furthermore, wisdom illuminating perfectly is the meaning of awareness, called the Buddha Jewel. The Dharma of perfect illumination is the meaning of being a standard, which is the Dharma Jewel. This wisdom of the Sambhogakaya corresponds with principle, accords with Suchness, which is the Sangha Jewel. This is the Sambhogakaya discussing the meaning of the three. Explaining the Three Jewels based on the Nirmanakaya: the Nirmanakaya responds to the capacity of beings without losing its appropriateness, it is also self-aware and makes others aware, called the Buddha Jewel. The Nirmanakaya as the standard for beings is the Dharma Jewel. Harmonizing with the world to liberate beings, being in harmony with beings is the Sangha Jewel. Although the three bodies are divided above the true reality, the three bodies are matched with the Three Jewels, and within the Three Jewels, there are all three Jewels, a total of twelve Jewels, which have never been different. Because there is no difference, there is no distinction between person and Dharma, entering the gate of one true reality, non-duality. Since the meaning of the Three Jewels is like this, all Dharmas are also like this. Therefore, the text above says: 'All beings are like Maitreya (the future Buddha), like non-dual and without difference.' One whose mind is without obstruction observes the Three Truths (Three Truths), attaining thorough understanding without any hindrance. Body body extinguished.

為二者。若撿折此身不見身者。即身因滅。因滅則果滅。果滅即涅槃滅。滅即與生死為二。今觀身實相即是涅槃故言即色是空。說涅槃即是色。我雖說涅槃是亦非真滅。實相中尚不見身。何處論滅。即生死是涅槃。即涅槃是生死。何故爾。性不異故不得因果之殊。不見身之與滅故名入不二法門。

上善者觀三諦順理此善最上。從此為名。三業是三何得為二。亦同前解。以其身非口口非意等此別異故以論其二。又身口是色法意是心法。色心為二。以其二故能動外相。若入一實理中尚無三業差別。何得三業作相。作相性與三業性無二無別名不二法門。上善眼明一相無相入平等相。此從無相門入。四種空種如虛空相。此從空三昧入。此中明三業無作即一切無作。從無作入三門乃殊。同緣中道入實相中不二門無異也。

福田者如上須菩提中說。福行者十善福也。罪行者十惡業也。無動具取四禪支林功德亦為福也。又云三禪中皆非無動。初禪覺動二禪喜動三禪樂動。四禪四空方為無動。罪福二種皆是作法。名為動行。無漏真諦無為無動。不見此二相則不見動與不動。深達動性即不動性。尚不起不動行何況罪福動行耶。是入不二法門。

華嚴者舉二十五三昧破二十五有。達二十五有中我性。我性即佛性。佛性之

【現代漢語翻譯】現代漢語譯本：為二者。如果執著于折損此身，而認為可以不見身，那麼就是身因滅。因滅則果滅。果滅即涅槃滅。滅即與生死成為二元對立。現在觀察身的實相，即是涅槃，所以說即色是空。說涅槃即是色。我雖然說涅槃，但也不是真正的滅。在實相中尚且不見身，哪裡還能討論滅呢？即生死是涅槃，即涅槃是生死。為什麼這樣說呢？因為自性沒有差異，所以沒有因果的差別。不見身與滅，所以名為入不二法門。上善的人觀察空、無相、無作三諦，順應真理，這種善最為殊勝。因此而得名。身、口、意三業是三種，怎麼會成為二呢？也如同前面的解釋。因為身不是口，口不是意等等，這種差別導致了二元對立。又身口是色法，意是心法，色心為二。因為有二，所以能動搖外在的現象。如果進入一實理中，尚且沒有三業的差別，哪裡會有三業的造作呢？造作的自性與三業的自性沒有二樣沒有差別，名為不二法門。上善的眼明，一相就是無相，進入平等相。這是從無相門進入。四種空觀的種子如同虛空之相。這是從空三昧進入。這裡說明三業無作，即一切無作。從無作進入，三門雖然不同，但都緣于中道，進入實相中，不二法門沒有差異。福田，如上面須菩提（Subhuti，佛陀的弟子）中所說。福行，是十善福業。罪行，是十惡業。無動，是具足四禪的支林功德，也算是福。又說，三禪中都不是無動。初禪有覺動，二禪有喜動，三禪有樂動。只有四禪和四空才是無動。罪福兩種都是造作之法，名為動行。無漏真諦是無為無動。不見這兩種相，就不能理解動與不動。深刻地理解動的自性，就是不動的自性。尚且不生起不動的行為，何況罪福的動行呢？這就是入不二法門。華嚴，是舉出二十五三昧，破除二十五有（二十五種存在狀態）。通達二十五有中的我性。我性即是佛性。佛性就是...

【English Translation】 English version: They are two. If one clings to the destruction of this body and thinks one can be without the body, then the cause of the body is extinguished. If the cause is extinguished, then the effect is extinguished. If the effect is extinguished, then Nirvana is extinguished. Extinction then becomes dualistic with birth and death. Now, observing the true nature of the body is Nirvana, hence it is said that form is emptiness. Saying Nirvana is form. Although I speak of Nirvana, it is not true extinction. In true reality, the body is not even seen, so where can one discuss extinction? Thus, birth and death are Nirvana, and Nirvana is birth and death. Why is this so? Because the nature is not different, there is no distinction between cause and effect. Not seeing the body and extinction is called entering the non-dual Dharma gate. The supremely virtuous person observes the three truths of emptiness, signlessness, and non-action, aligning with the truth, and this virtue is the most supreme. Hence the name. The three karmas of body, speech, and mind are three, so how can they be two? The explanation is the same as before. Because the body is not speech, speech is not mind, etc., this difference leads to duality. Also, body and speech are form, and mind is consciousness, form and consciousness are two. Because of the two, they can move external phenomena. If one enters the one true reality, there is no distinction between the three karmas, so how can there be the creation of the three karmas? The nature of creation and the nature of the three karmas are not two, not different, and are called the non-dual Dharma gate. The supremely virtuous eye is clear, one form is no form, entering the state of equality. This is entering from the gate of no form. The seeds of the four kinds of emptiness are like the appearance of empty space. This is entering from the emptiness Samadhi. Here it is explained that the three karmas are without action, which means all is without action. Entering from non-action, the three gates are different, but they all arise from the Middle Way, entering the true reality, and the non-dual gate is no different. The field of merit is as mentioned above in the section on Subhuti (one of the Buddha's disciples). Meritorious actions are the ten virtuous deeds. Sinful actions are the ten evil deeds. 'Non-movement' refers to possessing the merits of the branches and forests of the four Dhyanas (meditative states), which is also considered merit. It is also said that none of the three Dhyanas are without movement. The first Dhyana has awareness-movement, the second Dhyana has joy-movement, and the third Dhyana has pleasure-movement. Only the fourth Dhyana and the four formless realms are without movement. Both sinful and meritorious actions are created phenomena, called moving actions. The uncreated true reality is non-active and non-moving. Not seeing these two aspects means not understanding movement and non-movement. Deeply understanding the nature of movement is the nature of non-movement. Not even arising non-moving actions, how much less sinful and meritorious moving actions? This is entering the non-dual Dharma gate. The Avatamsaka (Flower Garland) is to raise the twenty-five Samadhis to break the twenty-five existences. To understand the nature of self in the twenty-five existences. The nature of self is the Buddha-nature. The Buddha-nature is...

我即無有我與無我之異。是入不二門也。無識則我無我而不二。

德藏者三德之藏含藏萬行用此為名。有所得相只是一法那得為二。今言有所得即對無所得若生死為有得即對涅槃為無得。若待有為無者。還即為二。雖云涅槃無得於涅槃生染亦名有得。如呵身子云。有造證之求並非求法。故知雖不得生死便得涅槃。今一往且取涅槃空為無得。若不見生死之有得不見涅槃之無得。無生死則無所舍。若無涅槃亦無所取。無取無舍即入不二之門。

月上者如月團圓于天上分形散影于下水。此菩薩上照三諦之理圓。下應十界之心水故名月上。明暗為二者。前言明無明為二。是論理以顯事。今言明暗借事以顯理。互舉事理赴機不同入不二門。其如一也。若言于明時無暗暗時無明為異。今達明性暗性何別。如虛空中非明非暗。明暗約空。若無虛空無所顯晦。顯晦雖約虛空虛空實非顯晦。顯晦不得離虛空。虛空亦不得異於顯晦。若達如虛空性則不見明與暗異。不異故即入不二門。

寶印手者實相寶印印權實智名為印手。樂涅槃厭世間。此復與前生死涅槃何異。生死涅槃約事以明。今辨樂厭就心而說。涅槃可樂即無為心。生死可厭即有為心。世間即寂滅如菩提相。何可論厭。既言生死即菩提。何可厭菩提更樂菩提。若

【現代漢語翻譯】現代漢語譯本：我這裡所說的『我』和『無我』之間沒有區別，這就是進入不二法門的方法。沒有分別意識，那麼『我』和『無我』也就沒有分別，達到不二的境界。

德藏（Dězàng）：指三德（sāndé）的寶藏，包含著萬種修行，因此得名。如果執著于有所得的表象，那就只是一種法，怎麼能說是兩種呢？現在說『有所得』，是相對於『無所得』而言。如果認為生死是『有得』，那麼涅槃就是『無所得』。如果依賴『有』來定義『無』，那就仍然是二元對立。雖然說涅槃是『無所得』，但如果對涅槃產生執著，也叫做『有得』。就像呵斥身子（Shēnzi）說：『有造作證悟的追求，並非真正的求法。』所以要知道，即使沒有得到生死，卻得到了涅槃。現在暫且把涅槃的空性看作是『無所得』。如果看不到生死的『有得』，也看不到涅槃的『無所得』，沒有生死，也就沒有什麼可以捨棄的；如果沒有涅槃，也就沒有什麼可以追求的。無取無舍，就進入了不二法門。

月上（Yuèshàng）：就像圓月在天上，將自己的形象分散投射到下面的水中。這位菩薩向上照耀三諦（sāndì）的圓滿真理，向下迴應十界（shíjiè）眾生的心，所以叫做月上。明和暗是二元對立的，之前說『明』和『無明』是二元對立的，那是從理上來說明事。現在說『明』和『暗』，是借事來顯理。相互舉例說明事和理，是爲了適應不同的根機，進入不二法門，其本質是一樣的。如果說明亮的時候沒有黑暗，黑暗的時候沒有明亮，這是不同的。現在通達明和暗的本性有什麼區別呢？就像虛空中，非明非暗。明和暗是相對於虛空而言的，如果沒有虛空，就無從顯現明暗。明暗雖然是相對於虛空而言的，但虛空實際上並非明暗。明暗不能脫離虛空，虛空也不能脫離明暗。如果通達了像虛空一樣的本性，就看不到明和暗的區別。沒有區別，就進入了不二法門。

寶印手（Bǎoyìnshǒu）：以實相（shíxiàng）的寶印，印證權智（quánzhì）和實智（shízhì），這叫做印手。喜歡涅槃，厭惡世間，這又和前面的生死涅槃有什麼區別呢？生死涅槃是從現象上來說明的，現在辨別喜歡和厭惡，是從心念上來說的。涅槃可以喜歡，那就是無為心（wúwéi xīn）；生死可以厭惡，那就是有為心（yǒuwéi xīn）。世間就是寂滅，如同菩提（pútí）的本相，怎麼能說厭惡呢？既然說生死就是菩提，怎麼能厭惡菩提而更喜歡菩提呢？如果...

【English Translation】 English version: I say that there is no difference between 'self' and 'non-self'. This is the entrance to the non-dual gate. Without discriminating consciousness, then 'self' and 'non-self' are also without distinction, reaching the state of non-duality.

Dězàng (德藏, Virtue Treasury): Refers to the treasury of the three virtues (sāndé), containing myriad practices, hence the name. If one clings to the appearance of having attained something, then it is only one dharma; how can it be two? Now, saying 'having attained' is in relation to 'non-attainment'. If one considers birth and death as 'having attained', then Nirvana is 'non-attainment'. If one relies on 'existence' to define 'non-existence', then it is still duality. Although it is said that Nirvana is 'non-attainment', if one becomes attached to Nirvana, it is also called 'having attained'. Like scolding Shēnzi (身子, Śāriputra), saying: 'Having the pursuit of contrived realization is not truly seeking the Dharma.' Therefore, know that even if one has not attained freedom from birth and death, one has attained Nirvana. Now, for the moment, let us take the emptiness of Nirvana as 'non-attainment'. If one does not see the 'having attained' of birth and death, and does not see the 'non-attainment' of Nirvana, without birth and death, then there is nothing to abandon; if there is no Nirvana, then there is nothing to seek. Without seeking and without abandoning, one enters the non-dual gate.

Yuèshàng (月上, Moon Above): Like the full moon in the sky, scattering its image into the water below. This Bodhisattva illuminates the perfect truth of the three truths (sāndì) above, and responds to the minds of beings in the ten realms (shíjiè) below, hence the name Moon Above. Light and darkness are dualistic. Previously, saying 'light' and 'ignorance' are dualistic was explaining the matter from the principle. Now, saying 'light' and 'darkness' is using the matter to reveal the principle. Mutually giving examples of matter and principle is to suit different capacities, entering the non-dual gate, whose essence is the same. If one says that there is no darkness in the light, and no light in the darkness, these are different. Now, understanding the nature of light and the nature of darkness, what is the difference? Like in empty space, neither light nor darkness. Light and darkness are relative to space. If there is no space, there is no way to manifest light and darkness. Although light and darkness are relative to space, space is not actually light and darkness. Light and darkness cannot be separated from space, and space cannot be different from light and darkness. If one understands the nature like space, then one does not see the difference between light and darkness. Without difference, one enters the non-dual gate.

Bǎoyìnshǒu (寶印手, Treasure Seal Hand): Using the treasure seal of reality (shíxiàng) to seal the expedient wisdom (quánzhì) and the real wisdom (shízhì), this is called Seal Hand. Enjoying Nirvana and disliking the world, how is this different from the previous birth and death and Nirvana? Birth and death and Nirvana are explained from the phenomena. Now, distinguishing liking and disliking is speaking from the mind. Nirvana can be liked, which is the unconditioned mind (wúwéi xīn); birth and death can be disliked, which is the conditioned mind (yǒuwéi xīn). The world is stillness, like the nature of Bodhi (pútí), how can one speak of disliking? Since it is said that birth and death are Bodhi, how can one dislike Bodhi and like Bodhi even more? If...

本有世間可厭可有涅槃可樂。既無世間誰論其厭。亦無涅槃何所可樂。二種既空入如實相。樂厭自息縛解如文。

珠頂王正道邪道為二者。如舍八邪入於八正是則斷諸見而修道品。若以邪相入正相即是不二。八邪而入八正於見不動。而修道品。正不即脫。不復分別是邪是正。無復二邊是為入門。

樂實者是慕中道實相為名。實不實為二。不實是俗實是真。以此為二此則為別。今實相之中不得凡夫之不實名無俗。不得二乘之實故無真。即入不二門。非肉眼見慧眼所見故。涅槃云二乘之人雖有慧眼名為肉眼。學大乘者雖有肉眼名為佛眼。二乘雖有慧眼止斷三界見思不見佛性。以不見故雖有慧眼名為肉眼。若圓教中六根凈位。雖是父母所生肉眼。爾時已斷分段見思。是故二乘之人雖以慧眼斷惑止齊圓教六根。故言二乘之人名為肉眼。此六根清凈在方便位已觀中道。雖是肉眼名為佛眼。但大乘見佛性不同。若約別教為語。正觀中道未見佛性為慧眼。照二諦為法眼。三諦同觀為佛眼。就圓教為語銅輪之中即得佛眼。三諦同觀。故涅槃云。學大乘者雖有肉眼名為佛眼。此語似指六根清凈之肉眼名為佛眼。況初住耶。得此佛眼之觀豈復分別是實不實。名為入不二法門。是中明諸菩薩各各說備有五千。何但三十三。經家不

【現代漢語翻譯】現代漢語譯本：如果認為世間是可厭惡的，涅槃（Nirvana，解脫）是可喜樂的，那麼在沒有世間的時候，又有什麼可厭惡的呢？如果沒有涅槃，又有什麼可喜樂的呢？當這兩種概念都空寂時，就進入瞭如實相（Tathata，真如實相）的境界。喜樂和厭惡自然止息，束縛和解脫就像文字一樣顯而易見。

珠頂王問道，正道和邪道是二元對立的嗎？如果捨棄八邪（Eight Wrong Practices）而進入八正（Eight Right Practices），那就是斷除各種錯誤的見解而修習道品（Path Factors）。如果以邪道的相狀進入正道的相狀，那就是不二（Non-duality）的境界。從八邪進入八正，對於見解不動搖，而修習道品。正道並不立即帶來解脫，不要再分別什麼是邪，什麼是正。沒有了二元對立，這就是入門的方法。

認為快樂是真實的，這是因為仰慕中道實相（Middle Way Reality）的緣故。真實和不真實是二元對立的。不真實的是世俗諦（Conventional Truth），真實的是勝義諦（Ultimate Truth）。以此作為二元對立，這就是區別。現在在實相之中，沒有凡夫的不真實之名，所以沒有世俗諦；沒有二乘（Two Vehicles，聲聞和緣覺）的真實，所以沒有勝義諦。這就進入了不二法門。這不是肉眼所能見到的，而是慧眼（Wisdom Eye）所能見到的。涅槃經（Nirvana Sutra）說，二乘之人雖然有慧眼，但被稱為肉眼。學習大乘（Mahayana）的人，雖然有肉眼，但被稱為佛眼（Buddha Eye）。二乘雖然有慧眼，但只能斷除三界（Three Realms）的見惑和思惑，不能見到佛性（Buddha-nature）。因為不能見到佛性，所以即使有慧眼，也稱為肉眼。如果在圓教（Perfect Teaching）中，六根清凈位（Six Senses Purity Stage），雖然是父母所生的肉眼，但那時已經斷除了分段生死（Segmented Existence）的見惑和思惑。因此，二乘之人即使以慧眼斷除煩惱，也只能達到圓教六根清凈的程度。所以說二乘之人被稱為肉眼。這六根清凈在方便位（Expedient Means Stage）已經觀照中道。雖然是肉眼，但被稱為佛眼。但是大乘見佛性是不同的。如果按照別教（Distinct Teaching）來說，正確地觀照中道，但沒有見到佛性，這是慧眼。照見二諦（Two Truths）是法眼（Dharma Eye）。三諦（Three Truths）同時觀照是佛眼。就圓教來說，在銅輪位（Copper Wheel Stage）中就得到了佛眼，三諦同時觀照。所以涅槃經說，學習大乘的人，雖然有肉眼，但被稱為佛眼。這句話似乎是指六根清凈的肉眼被稱為佛眼。更何況是初住位（First Abode）呢？得到了這種佛眼的觀照，哪裡還會分別什麼是真實，什麼是不真實呢？這就叫做進入不二法門。這裡說明諸位菩薩各自所說的都具備五千種法門，哪裡只有三十三種呢？經書的作者沒有詳細說明。

【English Translation】 English version: If one considers the world to be repulsive and Nirvana (liberation) to be delightful, then when there is no world, what is there to be repulsive about? If there is no Nirvana, what is there to be delightful about? When both concepts are empty, one enters the realm of Suchness (Tathata, the true reality). Delight and repulsion naturally cease, and bondage and liberation are as clear as written words.

King Pearl Peak asked, are the right path and the wrong path dualistic? If one abandons the Eight Wrong Practices and enters the Eight Right Practices, that is cutting off various wrong views and cultivating the Path Factors. If one enters the aspect of the right path with the aspect of the wrong path, that is the realm of Non-duality. Entering the Eight Right Practices from the Eight Wrong Practices, one's views are not shaken, and one cultivates the Path Factors. The right path does not immediately bring liberation. Do not further distinguish what is wrong and what is right. Without dualistic opposition, this is the method of entry.

Considering happiness to be real is due to admiring the Middle Way Reality. Real and unreal are dualistic. Unreal is Conventional Truth, and real is Ultimate Truth. Taking this as dualistic is a distinction. Now, within Suchness, there is no name of the unreal of ordinary beings, so there is no Conventional Truth; there is no reality of the Two Vehicles (Sravakas and Pratyekabuddhas), so there is no Ultimate Truth. This enters the gate of non-duality. This is not seen by the physical eye, but by the Wisdom Eye. The Nirvana Sutra says that although people of the Two Vehicles have the Wisdom Eye, it is called the physical eye. Those who study Mahayana, although they have the physical eye, it is called the Buddha Eye. Although the Two Vehicles have the Wisdom Eye, they can only cut off the afflictions of views and thoughts in the Three Realms, and cannot see the Buddha-nature. Because they cannot see the Buddha-nature, even if they have the Wisdom Eye, it is called the physical eye. If in the Perfect Teaching, the Six Senses Purity Stage, although it is the physical eye born of parents, at that time the afflictions of views and thoughts of Segmented Existence have already been cut off. Therefore, even if people of the Two Vehicles cut off afflictions with the Wisdom Eye, they can only reach the level of the Six Senses Purity of the Perfect Teaching. Therefore, it is said that people of the Two Vehicles are called physical eyes. This Six Senses Purity has already contemplated the Middle Way in the Expedient Means Stage. Although it is the physical eye, it is called the Buddha Eye. However, the Mahayana's seeing of Buddha-nature is different. If speaking according to the Distinct Teaching, correctly contemplating the Middle Way but not seeing the Buddha-nature is the Wisdom Eye. Illuminating the Two Truths is the Dharma Eye. Simultaneously contemplating the Three Truths is the Buddha Eye. Regarding the Perfect Teaching, one obtains the Buddha Eye in the Copper Wheel Stage, simultaneously contemplating the Three Truths. Therefore, the Nirvana Sutra says that those who study Mahayana, although they have the physical eye, it is called the Buddha Eye. This statement seems to refer to the physical eye of the Six Senses Purity being called the Buddha Eye. How much more so is the First Abode? Having obtained this contemplation of the Buddha Eye, how could one still distinguish what is real and what is unreal? This is called entering the gate of non-duality. Here it is explained that each of the Bodhisattvas possesses five thousand Dharma gates, not just thirty-three. The author of the sutra did not explain in detail.

具存耳。或梵本不盡。若用三十三對四十二地者。五千並說。復對何等。答一地之中無量法門何況五千多說何妨。

二文殊說不二中為二。一諸菩薩問二文殊說。若有示有說即起心識波浪則動。若不示不說心識不起。離於名字入無言說道。寂然無聲說是為入不二門。故云心起想即癡無想即泥洹。料簡上別圓不二之門如前(云云)。若作五門對機不同者。菩薩達罪福性無縛無脫。此明性義即是法性。法性常住無有變易。非佛天人龍神修羅所作。終無改變。即是有門入不二法。雖說有門若但明性。即是有門。若明性空即是空門。隨語所詮細尋取意。若如妙臂所說聲聞心菩薩心如空如幻。此是空門。如電天說無明性即是明。明是色法豈非是有。又云明亦不可取豈非亦無。又如涅槃。無明明者亦是色法即有義。又言即畢竟空。空即無義。當知是亦空亦有門。法自在說法本不生今則無滅。是非空非有門。如此雙非門多。三門少。雖少凡有四門。但尋所詮而判門義。諸菩薩以四門隨四悉檀逗機而說。應得悟者皆入法忍。其未悟者文殊即以無言說藏第五不可說門逗之。故此中具足五門義也。問此四門者說可說是教。不可說門那得是教。答文殊說維摩不說不可說豈得非教。故知五門俱得是教。若約四悉者。諸菩薩說三悉檀。文殊

說第一義悉檀(云云)。亦以無言之旨顯成諸菩薩雙亡不二之說也。複次釋論云。一切法實不實亦實亦不實非實非不實。諸佛於此廣說第一義悉檀。中論觀法品亦用此偈。故知諸佛說法無不約此四門。若實者即是法性實理用有為門。若非實即是約畢竟空為門。若亦實亦不實即是上文無明即明。明即畢竟空。即是亦實亦不實為門。若非實非不實即空有雙非之義。如用中道非空非有為門。如是四門為向道人。聞說即悟。如五千之流得無生忍。即是見第一義。若聞不悟執起諍競。即名般若波羅蜜。譬如大火炎四邊不可取。邪見火燒故。若因諸菩薩說得意即悟。猶執語未曉者是故文殊不用四門。乃用第五不可說門為向道人。聞說即悟。此無言說亦是印上不二之門。亦是別擬圓教。得圓意者上來別說。非生非滅等門即具一切。悉入其中即圓教意。若止作一門悟入不二者即成別教。不可說門亦如是。若知不可說攝一切法即是圓門。若但論不可說門入復是別門之意。無言不可說自有六種。一如外道長爪。亦說一切法必可破一切執可轉一切論可壞。是中無所有不可說。沙門以何法誘我婦子。其雖有此不可說。乃是妄情所計皆云毒氣。云諸法不受非真不可說也。佛心無三毒良久為言。即用苦集二諦以示破之。汝之不受。汝見是受不。若見

【現代漢語翻譯】現代漢語譯本關於第一義悉檀（Paramārtha-siddhānta，究竟真實的教義）的闡述是這樣的：它也用無言的宗旨來彰顯諸菩薩雙亡（否定二邊）不二（非二元對立）的說法。進一步說，《釋論》（可能是指《大智度論》）中提到：『一切法，既是真實的，又是不真實的；既是亦實亦不實，又是非實非不實。』諸佛依此廣泛宣說第一義悉檀。《中論》的《觀法品》也使用了這個偈頌。因此可知，諸佛說法沒有不依據這四種方式的。如果說是『實』，那就是從法性真實的理體，運用有為法（有造作的行為）的門徑。如果說是『非實』，那就是從畢竟空（絕對的空性）的角度作為門徑。如果說是『亦實亦不實』，那就是指上文所說的『無明即是明，明即是畢竟空』，這就是『亦實亦不實』的門徑。如果說是『非實非不實』，那就是空有兩方面都否定的意義，如同運用中道，既非空也非有的門徑。像這樣，這四種門徑是爲了引導修行的人，聽聞后就能領悟，如同五千比丘聽佛說法后證得無生法忍（對法不再生起執著的智慧），這就是見到了第一義。如果聽聞后不能領悟，反而執著而生起爭論，這就叫做般若波羅蜜（Prajñāpāramitā，通過智慧到達彼岸）。這就像大火，火焰四面燃燒，無法靠近，因為邪見之火會燒燬一切。如果因為諸菩薩的說法而領悟了，但仍然執著于言語而不能理解，所以文殊菩薩（Mañjuśrī）不用這四種門徑，而是用第五種不可說門，來引導修行的人，聽聞后就能領悟。這種無言說也是印證不二法門的途徑，也是特別為圓教（最圓滿的教法）設立的。能夠領悟圓教意旨的人，從上面所說的非生非滅等門徑，就能具備一切，全部進入其中，這就是圓教的意旨。如果只從一個門徑悟入不二，那就成了別教（區別于圓教的教法）。不可說門也是這樣，如果知道不可說涵蓋一切法，那就是圓門的意旨；如果只談論不可說門，那又進入了別教的意旨。無言和不可說本身有六種情況。第一種就像外道長爪（一個外道的名字），他也說一切法必定可以被破斥，一切執著可以被轉變，一切論點可以被破壞，其中沒有任何實在的東西，所以是不可說的。他質問沙門（出家人）用什麼法來誘惑他的妻子和孩子。他雖然有這種不可說，但那是妄情所計算的，都說是毒氣，說諸法不受，不是真正的不可說。佛陀心中沒有貪嗔癡三毒，沉默良久才開始說話，就用苦集二諦（duḥkha-samudaya，佛教四聖諦的前兩個，苦諦和集諦）來開示並破斥他的觀點：『你的不受，你看到這個受嗎？如果看到』

【English Translation】 English version The explanation of the Paramārtha-siddhānta (ultimate truth) is as follows: It also uses the principle of non-speaking to manifest the bodhisattvas' teaching of 'both extinguished' (negating both sides) and 'non-duality' (non-dualistic opposition). Furthermore, the Śāstra (possibly referring to the Mahāprajñāpāramitopadeśa) mentions: 'All dharmas are both real and unreal; both real and unreal, and neither real nor unreal.' The Buddhas extensively expound the Paramārtha-siddhānta based on this. The Mūlamadhyamakakārikā's chapter on Examination of the Nature of Things also uses this verse. Therefore, it can be known that the Buddhas' teachings invariably rely on these four approaches. If it is said to be 'real,' then it is from the perspective of the true nature of Dharma, using the path of conditioned dharmas (actions with fabrication). If it is said to be 'unreal,' then it is from the perspective of absolute emptiness (śūnyatā) as the path. If it is said to be 'both real and unreal,' then it refers to what was mentioned above, 'ignorance is precisely wisdom, wisdom is precisely absolute emptiness,' this is the path of 'both real and unreal.' If it is said to be 'neither real nor unreal,' then it is the meaning of negating both emptiness and existence, like using the Middle Way, which is neither empty nor existent, as the path. Like this, these four approaches are for guiding practitioners, who can awaken upon hearing them, like the five thousand monks who attained the anutpattika-dharma-kṣānti (acceptance of the non-arising of dharmas) after hearing the Buddha's teaching, which is seeing the ultimate truth. If they cannot awaken upon hearing and instead cling and give rise to disputes, this is called Prajñāpāramitā (perfection of wisdom, the wisdom that leads to the other shore). It is like a great fire, with flames burning on all sides, impossible to approach, because the fire of wrong views will burn everything. If one awakens because of the bodhisattvas' teachings, but still clings to words and cannot understand, therefore Mañjuśrī (bodhisattva of wisdom) does not use these four approaches, but instead uses the fifth, the 'unspeakable' approach, to guide practitioners, who can awaken upon hearing it. This non-speaking is also a way to confirm the non-dual Dharma, and it is also specially established for the perfect teaching (the most complete teaching). Those who can understand the meaning of the perfect teaching, from the above-mentioned paths of non-arising and non-ceasing, can possess everything, and all enter into it, this is the meaning of the perfect teaching. If one only awakens to non-duality from one path, then it becomes the distinct teaching (a teaching distinct from the perfect teaching). The 'unspeakable' approach is also like this, if one knows that the 'unspeakable' encompasses all dharmas, then it is the meaning of the perfect path; if one only discusses the 'unspeakable' path, then it again enters the meaning of the distinct teaching. The non-speaking and the unspeakable themselves have six situations. The first is like the heretic Dīrghanakha (name of a heretic), who also said that all dharmas can certainly be refuted, all attachments can be transformed, all arguments can be destroyed, there is nothing real in them, so they are unspeakable. He questioned what Dharma the śrāmaṇa (monk) used to seduce his wife and children. Although he has this unspeakable, it is calculated by deluded emotions, all saying it is poisonous gas, saying that dharmas are not accepted, not truly unspeakable. The Buddha's mind has no three poisons (greed, hatred, and delusion), and after a long silence, he began to speak, using the two noble truths of suffering and its origin (duḥkha-samudaya, the first two of the Four Noble Truths) to explain and refute his view: 'Your non-acceptance, do you see this acceptance? If you see'

受何得言一切法不受。若不見受何得見他之受即欲破他受。既以受破他受。當知汝受于受既有受。受即是苦諦。於此不受而起憍慢陵破於他。即是集諦。流轉生死具受諸受。云何言一切法不受。故知此之不受受無言無語。是妄情中說是事實余妄語。而為須陀洹初見諦所破。故非真悟也。二犢子道人第五不可說。雖在佛法學而存一。我但不可說。三三藏中亦有無言無說之門。如身子云。吾聞解脫之中無有言說。故不知所云。亦是不可說。四通教亦有不可說。大品云三乘之人同共無言說。第一義道斷煩惱入涅槃。五別圓兩教居然同有此門。何以得知。其相當自尋經求之。經中決不條然而說。求之必有前漸。若前來所詮三藏意。次有無言無說。當知即屬其教。若辨通教義相而得無言無說者。即屬其教。若歷別明菩薩行位。次明無言無說。是屬其教。若是圓教明一法行攝一切法行。次以無言無說。是圓教也。須先識諸教中意可得判此。今此三十一菩薩明不二之門各據一行。若當門下各各說無言無說。是則別教無言之門。今歷別說竟。文殊總印。當知但圓教無言之門。以其總印上說成別教義。取文中雲一切法不可說不可示。何但非生非滅之法無言無說。生滅之法亦無言無說。如涅槃云。生生不可說即是俗諦凡夫不可說。生不生不

可說即是世諦死時真諦不可說。不生生不可說安住世諦。初出胎時即是菩薩假不可說。不生不生不可說即是中道圓常不可說。故知一切之語包含世間出世間皆不可說。法華云。及佛諸餘法無能測量者。止止不須說。言辭相寂滅。當知一切諸法皆不可說。故知是圓教不可說門也。簡異圓別兩種明矣。複次文殊說一切法無言無說無示無識。故深會圓理。第三維摩默然無言。以此往論得知。維摩是圓教之中無言無說。即入不二。語則動亂波浪便起。默則心靜如水澄清珠相自現。

說是下第三大段五千聞不二門即得利益。入無生忍此之得悟為定在何菩薩所說(云云)。

維摩經略疏卷第九大正藏第 38 冊 No. 1778 維摩經略疏

維摩經略疏卷第十

天臺智者大師說　沙門湛然略

釋香積品

香是離穢之名。而有宣芬散馥馨香之用。故無量義經道風德香薰一切。理中無上戒定慧香芬芳叵竭。故名為香。積是聚集為義。積諸功德整合法身無所積集乃名為藏。若從佛題品稱為香積。從國以標目應號眾香。今依正報勝人以標名故稱香積品。

此品來意正為室內明非真非有之中。能道觀雙流凈穢俱顯圓通不礙融會無方。入不二門雙亡二邊正入中道。此品雙照二諦凈穢俱融

【現代漢語翻譯】現代漢語譯本：可以說就是世俗諦（Satya，真理）的顯現，當死亡來臨時，真諦（Paramārtha-satya，究竟真理）是不可言說的。不生不滅的境界是不可言說的，安住於世俗諦也是如此。菩薩初出胎時，只是一個假象，是不可言說的。不生不滅的境界是不可言說的，這就是中道圓常，也是不可言說的。因此，要知道一切言語，無論是包含世間的還是出世間的，都是不可言說的。《法華經》中說：『以及佛陀的種種其他法，沒有人能夠測量。』停止吧，停止吧，不需要再說。言辭的表相是寂滅的。』應當知道一切諸法都是不可言說的。所以要知道這是圓教不可說之門。簡別圓教和別教兩種教義，是很明顯的。再次，文殊菩薩說一切法無言無說，無示無識，所以能深刻地領會圓滿的道理。第三，維摩詰默然不語。以此來推論得知，維摩詰是圓教之中無言無說，即入不二法門。說話則會擾動，波浪便會興起；沉默則心靜如水，澄清的珠相自然顯現。說的是下面第三大段，五千人聽聞不二法門，即得利益，入無生法忍。這種得悟，可以確定是在哪位菩薩所說的（云云）。《維摩經略疏》卷第九大正藏第 38 冊 No. 1778 《維摩經略疏》《維摩經略疏》卷第十天臺智者大師說沙門湛然略釋香積品『香』是遠離污穢的名稱，卻有宣揚芬芳、散佈馥郁馨香的作用。所以《無量義經》說道，風德之香薰染一切。理體中無上的戒、定、慧之香，芬芳不可窮盡，所以名為『香』。『積』是聚集的意思。積聚諸功德，整合法身，沒有什麼可以積聚的，才名為『藏』。如果從佛的題品稱為香積，從國來標明，應該號為眾香。現在依據正報殊勝之人來標明，所以稱為香積品。此品的來意，正是爲了在室內闡明非真非有之中，能夠道觀雙流，凈穢俱顯，圓通無礙，融會無方，入不二法門，雙亡二邊，正入中道。此品雙照二諦，凈穢俱融。

【English Translation】 English version: What can be spoken of is the manifestation of conventional truth (Satya), but when death comes, ultimate truth (Paramārtha-satya) is unspeakable. The state of non-birth and non-death is unspeakable, as is abiding in conventional truth. When a Bodhisattva is first born, it is merely an appearance, which is unspeakable. The state of non-birth and non-death is unspeakable; this is the Middle Way, the perfect and constant, which is also unspeakable. Therefore, know that all speech, whether containing worldly or otherworldly matters, is unspeakable. The Lotus Sutra says: 'And the Buddha's various other Dharmas, no one can measure.' Stop, stop, no need to say more. The appearance of words is extinguished.' It should be known that all Dharmas are unspeakable. Therefore, know that this is the unspeakable gate of the perfect teaching. The distinction between the perfect teaching and the separate teaching is clear. Furthermore, Mañjuśrī (Bodhisattva of Wisdom) says that all Dharmas are without words, without speech, without indication, and without knowledge, so he can deeply understand the perfect principle. Third, Vimalakīrti (name of a lay buddhist) is silent and does not speak. From this reasoning, it can be known that Vimalakīrti is without words and without speech in the perfect teaching, thus entering the non-dual Dharma gate. Speaking will cause disturbance, and waves will arise; silence will calm the mind like water, and the clear pearl-like appearance will naturally manifest. What is being said is the third major section below, where five thousand people hear the non-dual Dharma gate and immediately gain benefit, entering the tolerance of non-birth. This kind of enlightenment can be determined to be spoken by which Bodhisattva (etc.). Vimalakīrti Sutra Commentary, Scroll 9 Taisho Tripitaka, Volume 38, No. 1778, Vimalakīrti Sutra Commentary Vimalakīrti Sutra Commentary, Scroll 10 Said by Great Master Zhiyi of Tiantai, Abridged by Śramaṇa Zhanran Explanation of the Fragrant Accumulations Chapter 'Fragrance' is the name for being away from defilement, yet it has the function of proclaiming fragrance, spreading rich and fragrant scents. Therefore, the Infinite Meaning Sutra says that the fragrance of virtuous wind薰染 everything. The supreme fragrance of precepts, concentration, and wisdom in the principle is inexhaustibly fragrant, so it is called 'fragrance'. 'Accumulation' means gathering. Accumulating all merits and virtues, integrating the Dharma body, there is nothing that can be accumulated, so it is called 'store'. If the chapter title is taken from the Buddha, it is called Fragrant Accumulations; if it is indicated from the country, it should be called Numerous Fragrances. Now, based on the person with the superior proper reward to indicate the name, it is called the Fragrant Accumulations Chapter. The intention of this chapter is precisely to clarify within the room that in the midst of neither true nor existent, one can speak of the dual flow of contemplation, both purity and defilement are manifested, perfect penetration is unobstructed, fusion is without direction, entering the non-dual Dharma gate, both sides are extinguished, and one rightly enters the Middle Way. This chapter illuminates both truths, and purity and defilement are both fused.

。廣上非真非假之文。成於道觀雙流之義。顯出圓通自在之用。今文異上雙照二諦之用。上問疾品未廣明雙用結成菩薩行具舉諸行。雖知諸佛國土永寂如空而現種種清凈佛土。是菩薩行。今文還釋上二用明凈穢二土相涉。文中處處釋出凈土之意。故知此經始末並皆釋成佛國因果。其義宛然。此文明凈穢二土之行。既爾諸行亦然。舉此以例諸也。故有此品文來。就此品大為二意。一明身子念食二明大士譏訶。身子是起教之人為兩事故須念食。一者諸佛道法過中不餐。此諸大人食時將到故須起念。二者上文云應以何法起菩薩根。上來室內敷說勝法音聲佛事即是。音聲起菩薩根。次應用香味二法起菩薩根。時眾將用鼻舌兩根聞于大乘禪悅法喜。機在不久故身子扣此機端而致念也。大士訶者。明其二乘八解久有禪悅。不以自資而外念求食是故譏之。第二譏訶為五。一譏．二許食．三遣化請．四二土佛行化不同．五時眾得益。一訶如文。二許食中雲且待者。機時未至故。未曾有者明身子八解之中無此法喜禪悅也。三請食中為四。一入三昧．二遣請飯．三到彼問訊．四受飯而還。就入三昧為三。一入三昧．二現請飯之國．三大眾皆見。今言彼國以香為佛事用香詮理。鼻根受道。無有聲聞純諸菩薩者此語似如實報之國蓮華藏土。然同

【現代漢語翻譯】現代漢語譯本：這段經文闡述了既非真實也非虛假的道理，成就於道觀雙流的意義，彰顯了圓融通達、自在無礙的功用。現在的經文與之前的經文相互輝映，共同闡釋了二諦的功用。之前的《問疾品》沒有廣泛闡明雙重功用，而是總結了菩薩的修行，概括了各種行為。雖然知道諸佛的國土永遠寂靜如虛空，但仍然顯現種種清凈的佛土，這就是菩薩的修行。現在的經文進一步解釋了之前的兩種功用，闡明了清凈和污穢兩種國土相互關聯。經文中處處解釋了凈土的含義，因此可知這部經從始至終都在解釋成就佛國的因果關係，其意義非常明顯。這段經文闡明了清凈和污穢兩種國土的修行，既然如此，其他的修行也是一樣。舉這個例子可以類比其他的修行。所以有了這段經文的出現。就這段經文而言，可以分為兩個主要意思：一是說明舍利弗（Śāriputra）想念食物，二是說明大士（Mahāsattva）的譏諷。舍利弗是發起教化的人，因為兩件事所以需要想念食物：一是諸佛的道法是過午不食，這些大人們的用餐時間將要到了，所以需要引起注意。二是之前的經文說應該用什麼方法來發起菩薩的根基。之前在室內敷演勝妙的佛法，音聲佛事就是用音聲來發起菩薩的根基。其次應該用香味兩種方法來發起菩薩的根基。當時的大眾將要用鼻舌兩種根來聞于大乘禪悅法喜，時機很快就要成熟，所以舍利弗扣擊這個時機而引起注意。大士的呵斥，是說明二乘人（Śrāvaka-yāna and Pratyekabuddha-yāna）的八解脫（Asta-vimoksha）很久以來就有禪悅，不以此為資糧，反而向外尋求食物，所以譏諷他們。第二部分，譏諷分為五個方面：一、譏諷；二、允許吃飯；三、派遣化身去請飯；四、兩個國土的佛行教化不同；五、當時的大眾得到利益。第一，譏諷如經文所說。第二，允許吃飯中說『且待』，是因為時機未到。『未曾有』說明舍利弗的八解脫中沒有這種法喜禪悅。第三，請飯分為四個方面：一、入三昧（Samādhi）；二、派遣化身去請飯；三、到達彼國問訊；四、接受飯食而返回。就入三昧而言，分為三個方面：一、入三昧；二、顯現請飯的國土；三、大眾都看見。現在說那個國土用香作為佛事，用香來詮釋理體，鼻根接受佛道。『沒有聲聞，純粹是諸菩薩』這句話似乎如同實報莊嚴土（Śuddha-bhūmi）和蓮華藏世界（Padmagarbha）。然而，相同

【English Translation】 English version: This passage elucidates the doctrine of neither true nor false, accomplished through the meaning of the twofold flow of the Path's View (Daoguan Shuangliu), revealing the function of perfect understanding and unhindered freedom. The current text and the previous text reflect each other, jointly explaining the function of the two truths (Dva Satya). The previous 'Vimalakirti Enters the City of Vaisali' chapter did not extensively clarify the dual function, but summarized the practice of the Bodhisattva, outlining various actions. Although knowing that the Buddha-lands of all Buddhas are eternally tranquil like emptiness, they still manifest various pure Buddha-lands; this is the practice of the Bodhisattva. The current text further explains the previous two functions, clarifying the interrelation between pure and impure lands. The meaning of the Pure Land is explained everywhere in the text, so it can be known that this sutra from beginning to end explains the cause and effect of achieving Buddhahood, its meaning is very clear. This passage elucidates the practice of the pure and impure lands, and since this is the case, other practices are the same. This example can be used to analogize other practices. Therefore, this passage of text appears. Regarding this passage of text, it can be divided into two main meanings: first, to explain Śāriputra's thought of food; second, to explain the Mahāsattva's criticism. Śāriputra is the one who initiates the teachings, and he needs to think of food because of two things: first, the Dharma of all Buddhas is not to eat after noon, and the meal time of these great beings is approaching, so it is necessary to pay attention. Second, the previous text said what method should be used to initiate the roots of the Bodhisattva. Previously, in the room, the wonderful Dharma was expounded, and the sound of the Buddha's work was used to initiate the roots of the Bodhisattva. Secondly, the two methods of fragrance and taste should be used to initiate the roots of the Bodhisattva. At that time, the assembly was about to use the two roots of the nose and tongue to hear the great vehicle of Chan joy and Dharma joy, and the opportunity was about to mature soon, so Śāriputra struck this opportunity and attracted attention. The Mahāsattva's rebuke is to explain that the eight liberations (Asta-vimoksha) of the two vehicles (Śrāvaka-yāna and Pratyekabuddha-yāna) have long had Chan joy, and they do not use this as resources, but instead seek food externally, so they are criticized. In the second part, the criticism is divided into five aspects: first, criticism; second, permission to eat; third, sending an incarnation to invite food; fourth, the Buddha's actions and teachings in the two lands are different; fifth, the assembly at that time received benefits. First, the criticism is as stated in the text. Second, in the permission to eat, it says 'wait a moment' because the time has not yet arrived. 'Unprecedented' indicates that there is no such Dharma joy and Chan joy in Śāriputra's eight liberations. Third, inviting food is divided into four aspects: first, entering Samādhi; second, sending an incarnation to invite food; third, arriving at that country to greet; fourth, receiving food and returning. As far as entering Samādhi is concerned, it is divided into three aspects: first, entering Samādhi; second, manifesting the country where food is invited; third, the assembly all sees. Now it is said that that country uses incense as the Buddha's work, and uses incense to explain the principle, and the nose root receives the Buddha's path. 'There are no Śrāvakas, purely Bodhisattvas' This sentence seems like the True Reward Land (Śuddha-bhūmi) and the Lotus Treasury World (Padmagarbha). However, the same

居之土亦有穢凈。亦有一乘之化無三差別者。未知彼土定判屬何。文雲天子皆號香嚴。既有天子勝人之名復似隨緣凈土。但天語是通何必如此間之天人。或可用菩薩為第一義天人。以權者名菩薩。實者是天人。或應如此然未敢定判。第二遣請飯為五。初覓請飯之人。二文殊神力眾無言者。三凈名訶。四文殊引證為答。五化作菩薩設門訊請飯之解。二文殊神力咸默然者為二意。一明賓主之儀設食。本是主人何客容為致飯。二為欲顯凈名勝德故今默然。三凈名訶如文。四文殊引佛語為答。勿輕未學若有得不思議解脫致飯不難。其未得亦有得義故不可輕。其餘如文。三到彼問訊宣旨。問訊為二。一正宣旨問訊請飯。二彼菩薩嗟嘆。就宣旨中為二。一禮敬．二宣旨。就彼諸菩薩嗟嘆中為四。一嘆未曾有．二生疑．三問佛．四佛答。佛答中為三。一正答國土近遠化主功德．二重問大士之德．三佛答甚大。四蒙飯而還為四。一佛遣飯。二九百萬菩薩俱發心欲來．三奉授飯與大士．四命大弟子共食。就九百萬菩薩來為三。一陳其欲來．二佛誡。三與化菩薩俱來。就佛誡中為三。一攝香誡．二攝形誡．三勿輕心誡。心誡中又釋出居穢國之意。明諸佛國土皆如虛空有何定凈穢之可取。故不應生輕心也。如文。俱來為三。一俱承力來．二凈

【現代漢語翻譯】現代漢語譯本他們所居住的國土也有清凈和不清凈之分。也有以一乘佛法教化而沒有三種乘（聲聞乘、緣覺乘、菩薩乘）差別的情況。我不知道那個國土究竟屬於哪一種。經文中說那裡的天子都叫做香嚴（Xiangyan）。既然有天子這種勝過凡人的名稱，又好像是隨緣凈土。但是天上的語言是相通的，為什麼還要像我們這裡的天人一樣呢？或許可以用菩薩作為第一義諦的天人。權宜之計稱他們為菩薩，實際上他們就是天人。或許應該這樣理解，但我不敢確定。第二部分是派遣迎請齋飯，分為五點。首先是尋找迎請齋飯的人。其次是文殊（Wenshu）以神通力讓大眾沉默不語。第三是維摩詰（Weimojie）呵斥。第四是文殊引用佛語作為回答。第五是化作菩薩設定門檻迎請齋飯的解釋。文殊以神通力讓大家都沉默不語，有兩種含義。一是說明賓主之禮，設定齋飯，本來應該是主人做的事情，哪裡容得下客人去迎請齋飯呢？二是想要彰顯維摩詰的殊勝功德，所以現在才沉默不語。第三是維摩詰的呵斥，就像經文所說的那樣。第四是文殊引用佛語作為回答，不要輕視那些還沒有學習的人，如果有人得到不可思議的解脫，迎請齋飯是不難的。那些沒有得到的也有得到的可能性，所以不可以輕視。其餘的就像經文所說的那樣。第三部分是到達彼處問候並宣讀旨意。問候分為兩點。一是正式宣讀旨意問候並迎請齋飯。二是那裡的菩薩們讚歎。在宣讀旨意中分為兩點。一是禮敬，二是宣讀旨意。在那裡的菩薩們讚歎中分為四點。一是讚歎前所未有，二是產生疑問，三是詢問佛，四是佛回答。佛的回答中分為三點。一是正面回答國土的遠近和教化主的功德，二是再次詢問大士的功德，三是佛回答說功德非常大。第四部分是接受齋飯返回，分為四點。一是佛派遣齋飯。二是九百萬菩薩都發心想要前來。三是奉上齋飯給大士。四是命令大弟子們一起吃飯。在九百萬菩薩前來中分為三點。一是陳述他們想要前來。二是佛告誡。三是與化現的菩薩們一起來。在佛的告誡中分為三點。一是收攝香氣的告誡，二是收攝形體的告誡，三是不要輕視的告誡。在不要輕視的告誡中又解釋了居住在不清凈國土的含義。說明諸佛的國土都像虛空一樣，哪裡有什麼固定的清凈和不清凈可以執取呢？所以不應該產生輕視之心。就像經文所說的那樣。一起來分為三點。一是共同憑藉佛力而來，二是清凈

【English Translation】 English version The lands where they reside also have pure and impure aspects. There is also the teaching of the One Vehicle (Ekayana) without the three distinctions (of Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). I do not know to which category that land belongs. The text says that the celestial beings (Devas) there are all called Xiangyan (Fragrant Dignity). Since there is the name of Deva, which is superior to humans, it seems like a Pure Land that arises from conditions. However, the language of the heavens is universal, so why would they be like the Devas in our world? Perhaps Bodhisattvas can be considered the Devas of the ultimate truth. Expediently, they are called Bodhisattvas, but in reality, they are Devas. Perhaps it should be understood this way, but I am not certain. The second part is sending someone to request food, which is divided into five points. First, finding someone to request food. Second, Manjushri's (Wenshu) divine power causes the assembly to be silent. Third, Vimalakirti's (Weimojie) rebuke. Fourth, Manjushri quotes the Buddha's words as an answer. Fifth, the explanation of transforming into Bodhisattvas to set up a gate to request food. Manjushri's divine power causing everyone to be silent has two meanings. One is to explain the etiquette of host and guest. Setting up food is originally the host's responsibility, so how can the guest be allowed to request food? Second, it is to reveal Vimalakirti's superior virtue, so they are silent now. Third, Vimalakirti's rebuke is as the text says. Fourth, Manjushri quotes the Buddha's words as an answer: 'Do not underestimate those who have not yet learned. If someone attains inconceivable liberation, requesting food is not difficult.' Those who have not attained it also have the possibility of attaining it, so they should not be underestimated. The rest is as the text says. The third part is arriving there to inquire and declare the decree. The inquiry is divided into two points. One is to formally declare the decree, inquire, and request food. Two, the Bodhisattvas there exclaim in admiration. In declaring the decree, it is divided into two points. One is reverence, and two is declaring the decree. In the Bodhisattvas' exclamation of admiration, it is divided into four points. One is exclaiming that it is unprecedented, two is generating doubt, three is asking the Buddha, and four is the Buddha's answer. In the Buddha's answer, it is divided into three points. One is directly answering the distance of the land and the merits of the teaching master, two is asking again about the merits of the great being, and three is the Buddha answering that the merits are very great. The fourth part is receiving the food and returning, which is divided into four points. One is the Buddha sending the food. Two, nine million Bodhisattvas all generate the intention to come. Three, offering the food to the great being. Four, ordering the great disciples to eat together. In the nine million Bodhisattvas coming, it is divided into three points. One is stating their intention to come. Two is the Buddha's admonishment. Three is coming together with the transformed Bodhisattvas. In the Buddha's admonishment, it is divided into three points. One is the admonishment to restrain the fragrance, two is the admonishment to restrain the form, and three is the admonishment not to be contemptuous. In the admonishment not to be contemptuous, the meaning of residing in an impure land is also explained. It explains that the Buddha lands are all like empty space, so where is there any fixed purity or impurity to be grasped? Therefore, one should not generate a contemptuous mind. It is as the text says. Coming together is divided into three points. One is coming together relying on the Buddha's power, two is pure

名化座．三菩薩皆坐。第三就授飯中為二。一明飯香薰烈遍此大千．二明有緣應得此飯者緣召自來。自來中為三。初諸居士等來．二月蓋來．三諸神來。四命食中為四。一命食．二勸舍小心．三異聲聞竊念．四化菩薩彈。次勸莫以小意食者。不消此令。其若不發心慕大此味勢終不自消。如涅槃毒鼓雖無心欲聞近遠皆死。諸菩薩食者即悟無生。此是近故而死。二乘雖前未死到法華中皆舍小發大名之為死。四化菩薩訶中為二。一嘆飯功德．二述飯功德。四二土菩薩問答二土佛行化不同。此正是品之來意。為將此證成道觀雙流。中道菩薩能凈穢俱游通達無礙。然機悟不同所以諸佛方便隨其根緣以之起教。若是此方耳根利。用聲詮理。化剛強之人名為穢土。彼界鼻舌兩根利用香味為教化。于純一大乘無三差別。名為凈土。今但欲明凈穢雙游故此土屬穢彼土為凈。若究尋其義未必全爾。何以故至如西方是凈土。寶樹池流皆說無生忍聲。又蓮華藏國別教之土。純諸菩薩色像無邊音聲無邊。此中猶有音聲為佛事。何得定判聲屬穢土。若耳根起道通凈穢二國。鼻根起道亦應如是。何以故知。若香在彼國純化大乘。曲入娑婆遂使三乘同稟香味。既三乘蒙香味入道者。豈不是香味通於穢國耶。例如釋迦寂滅道場聲色無邊尊特之佛名為凈土。

【現代漢語翻譯】現代漢語譯本名化座：三位菩薩都已就座。第三部分是關於授飯的過程，分為兩點：一是說明飯香濃烈，遍佈整個大千世界；二是說明有緣能夠得到這份飯的人，是因緣感召而來的。在因緣感召而來中，又分為三點：一是各位居士前來，二是月蓋菩薩前來，三是諸位神祇前來。第四部分是關於命食，分為四點：一是命食，二是勸誡捨棄小心，三是異於聲聞的竊念，四是化身菩薩的彈斥。接著是勸誡不要以小乘的心意來食用這份食物。如果不用大乘心來消化，這份食物的力量最終不會自行消散。如同涅槃經中的毒鼓，即使無心想聽，近處和遠處的人都會因此而死。諸位菩薩食用這份食物后，立即領悟到無生之理。這是因為他們離得近，所以能立即領悟而『死』（指證悟）。二乘之人雖然之前沒有『死』（指證悟），但到了法華會上，都捨棄小乘心，發起大乘心，這也可以稱之為『死』（指證悟）。第四部分是化身菩薩的呵斥，分為兩點：一是讚歎飯的功德，二是陳述飯的功德。第四部分是二土菩薩的問答，討論兩個佛土的行化方式不同。這正是本品要表達的意旨，爲了將此證成道觀的雙流，中道菩薩能夠清凈和污穢都能遊歷，通達無礙。然而，眾生的根機和領悟不同，所以諸佛以方便法門，隨順眾生的根器和因緣來施教。如果此方世界（指娑婆世界）眾生的耳根敏利，就用聲音來詮釋真理，教化剛強難化之人，所以被稱為穢土。彼方世界（指凈土）眾生的鼻根和舌根敏利，就利用香味來教化。在純一的大乘佛法中，沒有三乘的差別，所以被稱為凈土。現在只是想說明清凈和污穢可以雙重遊歷，所以此土屬於穢土，彼土屬於凈土。如果深入探究其中的含義，未必完全如此。為什麼呢？比如西方極樂世界是凈土，但寶樹和池流都在宣說無生忍的聲音。又如蓮華藏世界是別教的國土，純粹是諸位菩薩，色像無邊，音聲也無邊。這裡仍然有音聲作為佛事，怎麼能斷定聲音就屬於穢土呢？如果耳根能夠起道，就能通達清凈和污穢兩個國土。鼻根能夠起道也應該如此。為什麼這樣說呢？如果香味在彼國純粹是教化大乘，稍微進入娑婆世界，就使得三乘之人都能領受香味。既然三乘之人都能通過香味入道，難道不是香味也能通於穢土嗎？例如釋迦牟尼佛寂滅的道場，聲色無邊，尊特之佛被稱為凈土。

【English Translation】 English version The Seats are Arranged; the Three Bodhisattvas are Seated. The third part, concerning the offering of the meal, is divided into two points: first, it explains that the fragrance of the meal is intense and pervades the entire Great Thousand World; second, it explains that those who are destined to receive this meal are summoned by their karmic connections. Within the summoning by karmic connections, there are three aspects: first, the lay devotees arrive; second, Moon-Cover Bodhisattva arrives; third, the various deities arrive. The fourth part concerns the command to eat, divided into four points: first, the command to eat; second, the exhortation to abandon small-mindedness; third, the secret thoughts that differ from those of the Shravakas; fourth, the rebuke from the manifested Bodhisattvas. Next is the exhortation not to eat with a small mind. If one does not generate the aspiration for the Great Vehicle, the power of this flavor will ultimately not dissipate on its own. Like the poison drum in the Nirvana Sutra, even if one has no intention of hearing it, those near and far will die because of it. When the Bodhisattvas eat this meal, they immediately awaken to the principle of non-origination. This is because they are close, and therefore they 'die' (awaken) immediately. Although the Two Vehicles have not 'died' (awakened) before, when they arrive at the Lotus Assembly, they all abandon their small minds and generate the Great Vehicle mind, which can also be called 'death' (awakening). The fourth part is the rebuke from the manifested Bodhisattvas, divided into two points: first, praising the merits of the meal; second, recounting the merits of the meal. The fourth part is the question and answer between the Bodhisattvas of the Two Lands, discussing the different ways of teaching and transforming in the two Buddha lands. This is precisely the intention of this chapter, to use this to prove the dual flow of the path of enlightenment. The Bodhisattva of the Middle Way can travel in both purity and defilement, attaining unobstructed understanding. However, beings have different capacities and understandings, so the Buddhas use expedient methods, according to the beings' faculties and conditions, to teach. If the beings in this world (referring to the Saha World) have sharp ears, then sound is used to explain the truth, transforming those who are stubborn and difficult to transform, so it is called a defiled land. If the beings in that world (referring to the Pure Land) have sharp noses and tongues, then fragrance and taste are used to teach. In the pure and unified Great Vehicle Dharma, there is no distinction of the Three Vehicles, so it is called a pure land. Now, the intention is only to explain that purity and defilement can be traveled through dually, so this land belongs to the defiled land, and that land belongs to the pure land. If one deeply explores the meaning, it may not be entirely so. Why is that? For example, the Western Pure Land is a pure land, but the jeweled trees and flowing streams are all speaking the sound of non-origination forbearance. Also, the Lotus Treasury World is a land of the Distinct Teaching, purely filled with Bodhisattvas, with limitless forms and limitless sounds. Here, there are still sounds used as Buddha-work, how can one definitively judge that sound belongs to the defiled land? If the ear-faculty can give rise to the path, then one can penetrate both the pure and defiled lands. The nose-faculty giving rise to the path should also be like this. How do we know this? If fragrance in that land purely transforms the Great Vehicle, and slightly enters the Saha World, it causes the beings of the Three Vehicles to receive fragrance and taste. Since the beings of the Three Vehicles can enter the path through fragrance and taste, isn't it that fragrance and taste can also penetrate the defiled land? For example, Shakyamuni Buddha's place of enlightenment, with limitless sounds and forms, the honored and special Buddha is called a pure land.

為罪眾生作三乘化即名穢國。彼凈國之香來化娑婆亦復如是。凡夫食之正位乃消。正位服之發心乃消。發心服之無生乃消。即是分純一之香逗於三種。豈不香通垢凈。今正辨凈穢俱游據別為語而判凈穢。問佛命菩薩令攝身香何不攝飯香。答飯亦被攝。何故爾。飯在彼國周流十方。得來娑婆止熏三千之界。滅折一乘之飯逗彼三乘。亦是攝義。但菩薩辭游異土故佛誡之。飯是佛遣已自裁量。無容佛自命佛令滅飯香。今以義往惟。三乘同服止薰大千。則知已攝。今言令菩薩攝香非是攝除永盡。攝是止節。籌量為義。契當根機不令過分。呼此為攝耳。次料簡正傍但香積之土香為正教。如菩薩在香樹下即入德藏三昧便得悟道。名為利根。其有未悟之者即與大眾方共坐食。故知味為傍也。此正傍兩道逗鈍利兩根。今娑婆國人鈍故。是故香味相帶而來。正助兩門化于鈍者。例如此間病有輕重藥有通別。受身常病故言為輕。四大增動外來內發故名為重。以身常饑苦故即用通藥。來治食飲補養。得食病止。不得必死。此是通藥以治輕病。若病增劇兼加諸疾者。今時此食非復其治不能愈疾。更加餘味苦澀辛酸大黃巴豆助此食味。共治重病病得除愈。故言別藥以治重病。今正助兩道亦復如是。若利根之人如快馬見鞭影即馳。但用正不須于傍。

【現代漢語翻譯】現代漢語譯本：為有罪的眾生示現聲聞乘、緣覺乘、菩薩乘這三種教化，就叫做穢國（指充滿煩惱和不凈的世界）。彼佛凈土的香氣化現到娑婆世界也是這樣。凡夫吃了這種香飯，原本修證的『正位』（指通過修行獲得的果位）就會消退；已經證得正位的人吃了，原本的發菩提心就會消退；已經發菩提心的人吃了，對『無生』（指不生不滅的真理）的體悟也會消退。這就是將純一的香氣分化來適應三種根器的眾生。難道不是香氣貫通了垢穢和清凈嗎？現在辨析清凈和垢穢，是根據不同的情況來判斷凈穢。問：佛命令菩薩去收攝香氣，為什麼不收攝飯香呢？答：飯香也被收攝了。為什麼這麼說呢？因為香積佛國的飯香周流十方世界，來到娑婆世界只薰染三千大千世界，滅除了一乘（指佛乘）飯食的功用，來適應聲聞乘、緣覺乘、菩薩乘這三乘根器的眾生，這也是收攝的含義。只是因為菩薩要到其他國土游化，所以佛才告誡他們。飯香是佛允許的，菩薩自己可以衡量，不需要佛親自命令去滅除飯香。現在從義理上推斷，三乘根器的眾生共同食用香飯，香氣只薰染大千世界，就知道飯香已經被收攝了。現在說讓菩薩收攝香氣，不是要完全清除乾淨，『攝』是止息和節制的意思，是衡量適宜，適合眾生的根機，不讓香氣過分，這叫做收攝。其次，辨別主要和輔助的教法，香積佛國的香氣是主要的教法，比如菩薩在香樹下就能進入德藏三昧（一種禪定狀態），從而悟道，這叫做利根。那些沒有悟道的，就和大眾一起坐下來吃飯，所以說味道是輔助的教法。這主要和輔助兩種教法適應鈍根和利根兩種根器的眾生。現在娑婆世界的人根器遲鈍，所以香味一起傳來，用主要和輔助兩種方法來教化遲鈍的眾生。例如我們這裡，疾病有輕重，藥物有通用和特別。身體經常生病，所以說是輕病；四大（指地、水、火、風四種元素）增盛變動，從外而來，在內發作，所以說是重病。因為身體經常飢餓困苦，所以就用通用的藥物，也就是用飲食來補養，得到食物，疾病就停止，得不到食物，必定死亡。這是用通用藥物來治療輕病。如果病情加重，同時又增加其他疾病，那麼現在的食物就不能治癒疾病，還要加上其他味道，比如苦澀辛酸，或者使用大黃、巴豆等藥物來輔助食物的味道，共同治療重病，疾病才能痊癒。所以說用特別的藥物來治療重病。現在主要和輔助兩種教法也是這樣。如果是利根的人，就像快馬見到鞭子的影子就奔跑，只需要用主要的教法，不需要輔助的教法。

【English Translation】 English version: To manifest the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) for sentient beings burdened by sins is called an impure land (referring to a world filled with afflictions and impurities). The transformation of fragrance from a Pure Land to Sahā (the world we live in) is similar. Ordinary beings who consume this fragrant rice will lose their 'established position' (referring to the attainment of a certain level through practice); those who have attained an established position will lose their aspiration for enlightenment (bodhicitta); those who have generated bodhicitta will lose their understanding of 'non-arising' (anutpāda, referring to the truth of non-origination and non-cessation). This is the differentiation of a pure fragrance to suit three types of beings. Doesn't fragrance permeate both impurity and purity? Now, distinguishing between purity and impurity is based on judging them according to different situations. Question: The Buddha ordered Bodhisattvas to collect fragrance, why not collect the fragrance of rice? Answer: The fragrance of rice is also collected. Why is that? Because the fragrance of rice from the Land of Fragrance pervades the ten directions, and when it comes to Sahā, it only permeates the three thousand great thousand worlds, diminishing the function of the One Vehicle (Buddhayāna) rice and adapting it to the three vehicles. This is also the meaning of collection. It's just that because Bodhisattvas are traveling to other lands, the Buddha cautions them. The fragrance of rice is permitted by the Buddha, and Bodhisattvas can measure it themselves, so there's no need for the Buddha to personally order the elimination of the fragrance of rice. Now, reasoning from the meaning, the three vehicles jointly consume the fragrant rice, and the fragrance only permeates the great thousand world, so it is known that the fragrance of rice has already been collected. Now, saying that the Buddha orders Bodhisattvas to collect fragrance is not to completely eliminate it. 'Collection' means to stop and restrain, to measure what is appropriate, to suit the beings' capacities, and not to let the fragrance be excessive. This is called collection. Next, distinguishing between the primary and secondary teachings, in the Land of Fragrance, fragrance is the primary teaching. For example, when a Bodhisattva is under a fragrant tree, they can enter the Samadhi of the Treasury of Merit (a state of meditative absorption) and thus attain enlightenment, which is called sharp faculties. Those who have not attained enlightenment sit down with the assembly to eat together, so it is said that taste is the secondary teaching. These primary and secondary teachings adapt to beings with dull and sharp faculties. Now, the people of Sahā have dull faculties, so fragrance and taste come together, using both primary and secondary methods to teach dull beings. For example, here, diseases have varying degrees of severity, and medicines have general and specific uses. The body is often sick, so it is called a mild illness; the four elements (earth, water, fire, and wind) increase and move, coming from the outside and arising within, so it is called a severe illness. Because the body is often hungry and suffering, general medicine is used, which is to use food and drink to nourish it. If food is obtained, the illness stops; if food is not obtained, death is certain. This is using general medicine to treat mild illnesses. If the illness worsens and other diseases are added, then the current food cannot cure the illness. Other flavors must be added, such as bitter, astringent, spicy, sour, or the use of rhubarb and croton to assist the flavor of the food, jointly treating severe illnesses, so that the illness can be cured. Therefore, it is said that specific medicine is used to treat severe illnesses. Now, the primary and secondary teachings are also like this. If a person has sharp faculties, like a fast horse that runs when it sees the shadow of a whip, only the primary teaching is needed, not the secondary teaching.

鈍馬加之杖捶苦楚方去。是故須正助相成。同是一杖而馬有利鈍。同是一香而用有正助也。此間聲義亦爾。利者一聞即悟。鈍者假諸方便。或眼見神通心思諸境假助方悟也。此中二土菩薩互有問答。凈名問者意欲顯他方起根不同凈穢有異。故須問。第二答律行者。即大乘波羅提木叉。如凈名為優婆離教二比丘。其如是者是真奉律。無二邊之非得中道之行名之為律。

第二彼菩薩問凈名為六。一問．二答．三彼菩薩稱歎．四凈名述成．五更問此土菩薩行．六凈名答。初答為二。一開五眾之教化剛強眾生。二譬顯。今言六度乘但處中者明初開三藏之時菩薩未斷結。但有大心化物。行行不在三應供之限。非五種佛子。故次人天乘屬凡夫數也。就人乘中先舉果苦。即是說三惡道卻論因。令知惡業過患即止其因也。因者即是三業開為五戒。義開身業為三戒。口四戒為一妄語。即攝得三口過。意為一飲酒戒。故邪命攝得意之惡。是故意口二業不開。但開身業為三合五戒制人乘也。邪行者邪僻之法招得三途邪惡果報。愚人者行三惡業智人者行三善業。稟五戒人乘也。次開五戒為十善。具明因果。即是天乘。從慳去是六蔽明度即是菩薩乘。次從是結戒去是聲聞乘。三藏之教結戒者明如來初制此戒。故云是結戒。順故若持違故為犯

。不動是毗尼故言是應作。動非毗尼故不應作。波逸提名煮燒覆障。故是障礙。懺法除滅故非障礙。或云是事遮為障礙。不遮為不障礙。犯七聚故是得罪。三種羯磨懺故是離罪。又作法取相無生三種懺故是離罪。結戒藏是凈是垢去是定藏。言戒是亂心雜法垢法。定是寂靜名為凈法。欲界中多濁惡名垢。四禪中離五蓋等名凈。又味著諸禪名垢不貪不味為凈。從是有漏無漏者是慧藏。有漏者如從凡夫至暖等也。無漏者苦忍真明發即是無漏。從此無漏之法即分為三乘。修此無漏行六波羅蜜破除六蔽。修行之時雖未斷結髮無漏。而望無漏修行至樹王下發真。入無漏道。與二乘不異。故知同約無漏開菩薩乘。破六蔽執者如菩薩戒中說。破慳蔽除餓鬼業。破犯戒弊除地獄業。破瞋恚蔽除畜生業。破解怠弊除修羅業。破亂心蔽除人業。破愚癡蔽除天業。六道因謝六處苦除名之為道。六蔽斷除名滅。證有餘時究竟永寂。約無漏開聲聞乘。以無漏心修四諦觀知苦斷集證滅修道。約此無漏開支佛乘。以無漏法修十二因緣觀。無明滅則老死滅為支佛乘。雖約此無漏開於三乘無漏不殊。觀法有異故為三乘也。是正道是八正也。有為者方便道中。無為者發真見諦所得斷名無為。又從須陀洹至羅漢所得智慧名有為。所得斷名無為。無為即是有餘涅槃

。是涅槃者即是無餘涅槃。問三乘各有觀法亦各有戒不。答戒是和眾。若復別立支佛之戒即是二戒二眾。不名為和。故戒不別立。三乘是觀法所習不同故須分別。菩薩在俗非僧數攝故別開戒。二乘若為白衣不入僧名為支佛。一世無二佛不許別眾同聲聞眾。眾既同不開戒(云云)。

第三彼菩薩稱歎為二。一嘆佛二嘆菩薩。第四凈名述成其嘆爲二。一總嘆二歷別十事。此中不述嘆佛者。明如來任運自在故不可思議。但諸菩薩未同如來猶有緣累。而能如是勞謙故述此也。言此國一世為行多凈國百千劫數者。但凈國眾生善根純熟易可開曉。用功則易。此間煩惱稠密度脫為難。如釋論中雲。菩薩成佛時欲令國無三毒之名當學般若。即難云。佛是醫王出世為治人病。國無三毒出世化誰。答雖無邪三毒而有正三毒。雖有正三毒易可化誨。此間娑婆有邪三毒塵勞尤重。雖聞無音不即得悟。就此應作二譬往釋。如大猛將能退強敵其勛則重。靜于小寇勛績不多。治難愈病是醫最勝。治易差病小復為劣。今娑婆眾生煩惱怨賊最為堅靳。而能方便使得解脫。比之凈土約此論勝。此土見思最為尤重。而能逗藥設方便令法身慧命不斷。故得饒益力多。複次如人微賤之時能曲相接解衣推食。捐施無幾濟乏事深。惟此厚恩常思報答此。至位在方

【現代漢語翻譯】現代漢語譯本：問：證得涅槃的人是否就是證得無餘涅槃的人？答：戒律是爲了僧團的和合。如果另外設立辟支佛（Pratyekabuddha，獨自覺悟者）的戒律，那就是兩種戒律，兩個僧團，不能稱為和合。所以戒律不能另外設立。三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）是觀法所修習的不同，所以需要分別。菩薩（Bodhisattva，覺有情）在世俗，不屬於僧侶的範疇，所以另外開設戒律。二乘如果成為在家居士，不加入僧團，就稱為辟支佛。一個世界不會同時出現兩位佛陀，不允許另外組成僧團，應該與聲聞眾（Śrāvaka，聽聞佛法者）相同。僧團既然相同，就不另外開設戒律（以上所述）。

第三，文殊師利菩薩（Mañjuśrī）對維摩詰菩薩（Vimalakīrti）的稱讚分為兩部分：一是讚歎佛陀，二是讚歎菩薩。第四，維摩詰居士總結並完成了這種讚歎，也分為兩部分：一是總體的讚歎，二是歷數十件事分別讚歎。這裡沒有敘述讚歎佛陀的部分，是因為佛陀（Tathāgata，如來）任運自在，所以不可思議。只是因為各位菩薩還沒有達到如來的境界，還有因緣的牽累，卻能夠這樣謙虛，所以敘述了對他們的讚歎。說『這個娑婆世界（Sahā，意為『堪忍』）用一生來修行，相當於在其他清凈佛國修行百千劫』，是因為清凈佛國的眾生善根純熟，容易開悟，所以用功容易。而這個娑婆世界煩惱稠密，度化起來困難。就像《大智度論》（Mahāprajñāpāramitopadeśa）中說：『菩薩成佛時，想要讓國土沒有三毒（貪嗔癡）之名，應當學習般若（Prajñā，智慧）。』於是有人提出疑問：『佛是醫王，出世是爲了治療眾生的疾病，國土沒有三毒，出世化度誰呢？』回答說：『雖然沒有邪的三毒，但有正的三毒，即使有正的三毒，也容易教化。』這個娑婆世界有邪的三毒，塵勞尤其嚴重，即使聽聞佛法，也不能立刻領悟。』對此應該用兩個譬喻來解釋。就像大猛將能夠擊退強大的敵人，他的功勛就大。平靜地對付小股盜賊，功績就不多。治療難以治癒的疾病，是最好的醫生。治療容易痊癒的疾病，就顯得比較差。現在娑婆世界的眾生，煩惱怨賊最為堅固，卻能方便地讓他們解脫，相比于凈土，從這個角度來說是殊勝的。這個世界的見思惑（Sākāyadṛṣṭi，身見；Vicikicchā，疑；Śīlabbataparāmarsa，戒禁取見）最為嚴重，卻能對癥下藥，設定方便，讓法身慧命不斷，所以得到的饒益力量大。再次，就像一個人在貧賤的時候，能夠委屈自己去幫助別人，解開衣服，拿出食物，捐獻的雖然不多，但救濟的意義深遠，唯有這種厚恩，常常想著報答。等到地位顯赫的時候

【English Translation】 English version: Q: Is the one who attains Nirvāṇa the same as the one who attains Anupadhiśeṣa-nirvāṇa (Nirvāṇa without remainder)? A: The precepts (Śīla) are for the harmony of the Sangha (community). If separate precepts are established for Pratyekabuddhas (Solitary Buddhas), then there would be two sets of precepts and two communities, which cannot be called harmonious. Therefore, precepts should not be established separately. The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) differ in their practices of contemplation, so they need to be distinguished. Bodhisattvas (Enlightenment Beings) are in the secular world and are not included in the Sangha, so separate precepts are established for them. If those of the Two Vehicles (Śrāvakayāna, Pratyekabuddhayāna) become laypeople and do not join the Sangha, they are called Pratyekabuddhas. One world does not have two Buddhas at the same time, and separate communities are not allowed; they should be the same as the Śrāvaka (listeners) community. Since the community is the same, precepts are not established separately (as mentioned above).

Third, Mañjuśrī's praise of Vimalakīrti is divided into two parts: one is praising the Buddha, and the other is praising the Bodhisattvas. Fourth, Vimalakīrti summarizes and completes this praise, also in two parts: one is the general praise, and the other is the separate praise of ten matters. The part about praising the Buddha is not mentioned here because the Tathāgata (Thus Come One) is naturally free and at ease, so he is inconceivable. It is only because the Bodhisattvas have not yet reached the state of the Tathāgata and still have karmic entanglements, yet they are able to be so humble, that their praise is described. Saying 'practicing in this Sahā world (endurance) for one lifetime is equivalent to practicing in other pure Buddha lands for hundreds of thousands of kalpas (eons)' is because the beings in the pure lands have pure and mature roots of goodness, making it easy to enlighten them, so the effort is easy. But in this Sahā world, afflictions are dense, making it difficult to liberate them. It is like what is said in the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom): 'When a Bodhisattva becomes a Buddha, if he wants the country to have no name of the three poisons (greed, hatred, delusion), he should study Prajñā (wisdom).' Then someone asks: 'The Buddha is the king of medicine, who comes into the world to cure people's diseases. If the country has no three poisons, who will he come into the world to transform?' The answer is: 'Although there are no evil three poisons, there are righteous three poisons, and even with righteous three poisons, it is easy to teach and transform them.' This Sahā world has evil three poisons, and the defilements are especially heavy. Even if they hear the Dharma, they cannot immediately understand it.' Two metaphors should be used to explain this. Just like a great general who can defeat a strong enemy, his merit is great. Quietly dealing with small bandits does not result in much merit. Curing difficult diseases is the best doctor. Curing easily cured diseases is inferior. Now, the afflictions and enemies of the beings in the Sahā world are the most stubborn, but they can be liberated through skillful means. Compared to the pure lands, it is superior in this respect. The views and thoughts (Sākāyadṛṣṭi, Vicikicchā, Śīlabbataparāmarsa) of this world are the heaviest, but they can be treated with the right medicine and skillful means, so that the Dharma body and wisdom life are not interrupted, so the benefit is great. Furthermore, it is like a person who, when he is poor and lowly, can condescend to help others, take off his clothes, take out food, and donate little, but the meaning of relief is profound. Only this great kindness is always thought of as repayment. When he is in a high position

伯或復高遷之日。念其昔恩酬澤則厚。若施富貴人物恩報事微。娑婆之國最是貧善法處。而能施以法財令離困苦。遂得發真斷結富七法財。是追念昔恩實為重大。為發真七財之人說法力用事弱。用此二義譬於此國菩薩能化為勝凈國比之為劣。若作傳望淺深從凡至聖。處處有怨賊義處處有貧法義。至如同居之土自有凈穢。凈者貧病乃輕於穢國。比之方便有餘猶是重貧病者。方便有餘比別教實報國復是重者。實報圓教十信及初住十住未及十行。十行未及十回向十回向未及十地。如是傳傳為重。今取凡夫最初堅靳須好勇將用妙醫藥。是故言勝也。次歷十事。用此二義約十法而明。一一法中作此二義。如以佈施攝貧窮者。即是破其慳賊治其貧病施其富貴之財。如凈戒攝毀禁。即是破其犯戒之賊違律之病。施其凈戒之財歷十法乃至四教。具作(云云)。

第五彼菩薩問成就幾法無瘡疣之行。得生凈土之行者即是觀解。大乘之心疣者起余緣念累此正行。行雜故名疣。如訶阿難中增謗損謗。損謗名行損。若起諸妄見即是增謗義。約此明乘急戒緩戒急乘緩。俱急。俱緩。明於行疣。大乘之行觀解純熟。乘急者行凈戒無數犯。不起身口之非。此明無瘡疣即是乘戒俱急得生凈土也。若是乘急戒緩者大乘之觀乃當真正。不能防禁身口。

【現代漢語翻譯】現代漢語譯本：如果等到伯或升到更高的職位，才想到過去受到的恩惠並加以厚報，如果只是用富貴來報答普通人，那恩報就顯得微薄了。娑婆世界是最缺乏善法的地方，如果能用佛法財富來幫助人們脫離困苦，使他們能夠發起真智、斷除煩惱，獲得七種法財（信、戒、慚、愧、聞、施、慧），這才是真正追念昔日恩情的重大舉措。為那些發起真智、擁有七種法財的人說法，其法力作用顯得薄弱。用這兩種意義來比喻，在這個世界（娑婆世界）的菩薩，能夠化導眾生，勝過在清凈國土的菩薩。如果從凡夫到聖人，從淺到深地傳遞佛法，那麼處處都有怨賊（煩惱）的侵擾，處處都有缺乏佛法的困境。即使在同居的國土，也有清凈和污穢之分。清凈之地的貧窮和疾病，比起污穢的國土要輕微得多。比起方便有餘土，仍然是嚴重的貧窮和疾病。方便有餘土比起別教的實報莊嚴土，又是更嚴重的。實報莊嚴土的圓教，從十信位到初住位，以及十住位，都比不上十行位。十行位比不上十回向位，十回向位比不上十地位。這樣層層遞進，越來越重要。現在要針對凡夫最初的堅固吝嗇，必須要有勇猛的將領，使用精妙的醫藥，所以才說是殊勝的。接下來歷經十事，用這兩種意義來概括十法，每一法中都包含這兩種意義。比如用佈施來救濟貧窮的人，就是破除他們的慳吝之賊，醫治他們的貧窮之病，施予他們富貴的財富。比如用凈戒來攝受毀犯禁戒的人，就是破除他們犯戒之賊，違背戒律之病，施予他們清凈戒律的財富，歷經十法乃至四教，都這樣去做（不再一一贅述）。

第五，那位菩薩問，成就多少種法，才能擁有沒有瑕疵的行為，從而獲得往生凈土的資格？這就是觀解（觀行和理解）。大乘的心，如果生起其他攀緣的念頭，就會牽累這種正行。行為不純正，所以叫做瑕疵。比如訶責阿難時所說的增加誹謗和減少誹謗。減少誹謗叫做行為上的減少。如果生起各種虛妄的見解，那就是增加誹謗的意義。根據這個來闡明乘（大乘）的急緩和戒律的急緩。乘急戒急，乘緩戒緩，乘急戒緩，乘緩戒急。要明白行為上的瑕疵。大乘的觀行和理解純熟，乘急的人，即使犯了無數的戒律，也不會有身口方面的過失。這說明沒有瑕疵，就是乘戒俱急，才能往生凈土。如果是乘急戒緩的人，大乘的觀行雖然真正，卻不能防止身口方面的過失。

【English Translation】 English version: If one waits until one is promoted to a higher position to remember past kindnesses and repay them generously, and if one only repays ordinary people with wealth and status, the repayment seems insignificant. The Saha world (Saha-loka) is the place most lacking in wholesome Dharma (Dharma), and if one can use the wealth of the Dharma to help people escape from suffering, enabling them to generate true wisdom, sever afflictions, and acquire the seven treasures of the Dharma (sapta-dhana) (faith, discipline, shame, remorse, learning, generosity, wisdom), this is truly a significant act of remembering past kindnesses. To preach to those who have generated true wisdom and possess the seven treasures of the Dharma, the power of the Dharma seems weak. Using these two meanings as an analogy, the Bodhisattvas (Bodhisattva) in this world (Saha world), who can transform and guide sentient beings, are superior to the Bodhisattvas in pure lands. If one transmits the Dharma from shallow to deep, from ordinary beings to sages, then everywhere there is the intrusion of enemy thieves (afflictions), and everywhere there is the predicament of lacking the Dharma. Even in the Land of Co-residence (Saha-loka), there is purity and defilement. The poverty and disease in pure lands are much lighter than in defiled lands. Compared to the Land of Expedient Abode (Upaya-kusala), it is still severe poverty and disease. The Land of Expedient Abode is even more severe compared to the Land of Actual Reward (Sambhogakaya) of the Separate Teaching (Prthag-jana). The Perfect Teaching (Parama-artha-satya) in the Land of Actual Reward, from the Ten Faiths (dasa-sraddha) to the Initial Abode (prathama-bhumi), and the Ten Abodes (dasa-vihara), are not as good as the Ten Practices (dasa-carya). The Ten Practices are not as good as the Ten Dedications (dasa-parinama), and the Ten Dedications are not as good as the Ten Grounds (dasa-bhumi). Thus, each level is increasingly important. Now, to address the initial firm stinginess of ordinary beings, one must have a courageous general and use exquisite medicine, which is why it is said to be superior. Next, going through the ten matters, these two meanings are used to encompass the ten Dharmas, with each Dharma containing these two meanings. For example, using generosity to relieve the poor is to break their thief of stinginess, cure their disease of poverty, and bestow upon them the wealth of prosperity. For example, using pure precepts to embrace those who violate the precepts is to break their thief of violating precepts, cure their disease of violating the rules, and bestow upon them the wealth of pure precepts, going through the ten Dharmas and even the Four Teachings (catvari-satyani), doing it in this way (not repeating each one).

Fifth, that Bodhisattva asked, how many Dharmas must be accomplished to have conduct without flaws, thereby obtaining the qualification to be reborn in the Pure Land (Sukhavati)? This is the understanding of contemplation (contemplation and understanding). If the mind of the Mahayana (Mahayana) arises with other clinging thoughts, it will encumber this correct practice. Conduct that is not pure is called a flaw. For example, in the rebuke of Ananda (Ananda), there is the increase of slander and the decrease of slander. Decreasing slander is called a decrease in conduct. If one generates various false views, that is the meaning of increasing slander. Based on this, clarify the urgency and slowness of the Vehicle (Mahayana) and the urgency and slowness of the precepts. Vehicle urgent and precepts urgent, vehicle slow and precepts slow, vehicle urgent and precepts slow, vehicle slow and precepts urgent. One must understand the flaws in conduct. The contemplation and understanding of the Mahayana is pure and mature. A person with an urgent Vehicle, even if they violate countless precepts, will not have faults in body and speech. This explains that having no flaws means that the Vehicle and precepts are both urgent, and one can be reborn in the Pure Land. If one is a person with an urgent Vehicle and slow precepts, although the contemplation of the Mahayana is genuine, they cannot prevent faults in body and speech.

毀損於戒此是有行而戒污故是有瘡疣。以其有乘故生輒見佛。行有疣故生雜雜同居穢國也。若但戒急而無乘是則為聲聞緣覺。俱緩是凡夫(云云)。

六凈名答。上來十行約權化大士以辨難思勝行。此中無瘡八法約實行者。行不雜穢克生凈國也。八法在文。第五時眾得益如文。

釋菩薩行品

正說中為三段。佛國品是如來當宗演暢。第二從方便品去至香積品大士助揚聖化。第三從此品至阿閦品還歸佛所印定成經。此二品來意有五。一大士助佛闡揚。有緣之眾緣縛既盡化功已畢須還佛所。二佛初明佛國因果。大士助宣此義。殊辭異辨。若不還歸印定物或疑網不除。是故須歸佛所覆宗明義。故師弟相對覆宗敷演更明佛國。三室內既是別座當機之徒或生疑綱。為斷此疑還於佛所對揚。四機宜應在佛所得悟。不從餘人故還佛所也。五雖室內詮量至道不蒙佛印。則不成經。為印定故須往佛所。品之來意如此也。

菩薩行品者。此中香積來者分別菩薩法門明凈佛國土垢凈之行。菩薩依此而行故名菩薩行品。就此二品文為二。第一從此品首至嘆未曾有。凈名掌擎大眾同入庵園名為歸佛所。第二從佛述阿難如是如是去訖阿閦品。名為覆宗說佛國因果。彼有時發始開二品為二。初品明佛國之行是覆宗明義。次見

【現代漢語翻譯】毀損於戒，這是因為修行時戒律不清凈，所以說是有瘡疣（指戒律上的瑕疵）。因為有乘（指大乘佛法）的緣故，往生后常常能見到佛。修行上有瑕疵，所以往生到混雜不清凈的穢土中。如果只是注重戒律的嚴持，而沒有大乘佛法的引導，那就只是聲聞緣覺（小乘修行者）。如果戒律和乘都鬆懈，那就是凡夫俗子。

六凈名答：前面十行是借用權化大士（權宜示現的菩薩）來辨明難以思議的殊勝修行。這裡所說的『無瘡八法』是針對真實修行者而言的。修行不雜染污穢，才能往生清凈佛國。八法的內容在經文中。第五時眾得益，也如經文所說。

釋菩薩行品

正說部分分為三段。《佛國品》是如來（佛）作為根本宗旨來演說。《方便品》到《香積品》是大士（菩薩）輔助弘揚聖化。從這一品到《阿閦品》是迴歸佛所，印證確定成為經典。這兩品經文的來意有五個方面：一是大士輔助佛陀闡揚佛法，有緣眾生的業緣已經盡了，教化功德已經圓滿，需要回到佛陀那裡。二是佛陀最初闡明佛國（清凈國土）的因果，大士輔助宣揚這個意義，用不同的言辭和辯論。如果不迴歸佛所印證確定，眾生可能會產生疑惑，所以需要回歸佛所，再次闡明意義。所以師徒相對，再次闡明佛國。三是室內（維摩詰居士的住所）既然是特別的場所，當機之徒（有資格接受教誨的人）可能會產生疑惑，爲了斷除這些疑惑，回到佛所對揚。四是機緣應該在佛陀那裡才能得到開悟，而不是從其他人那裡，所以要回到佛所。五是雖然在室內詮釋至高的道理，如果沒有得到佛陀的印證，就不能成為經典。爲了印證確定，需要前往佛所。這兩品經文的來意就是這樣。

《菩薩行品》：這一品中，香積菩薩的到來是爲了分別菩薩的法門，闡明清凈佛國土和去除垢染的行為。菩薩依此而行，所以名為《菩薩行品》。就這兩品經文分為兩個部分：第一部分是從這一品開頭到『嘆未曾有』，維摩詰居士用手掌托起大眾一同進入庵園，名為『歸佛所』。第二部分是從佛陀敘述阿難『如是如是』開始到《阿閦品》結束，名為『覆宗說佛國因果』。彼有時發始開，將兩品分為兩個部分。初品闡明佛國的修行，是覆宗明義。次見

【English Translation】 Damaged in precepts, this is because the practice of precepts is not pure, hence it is said to have 'sores and warts' (referring to flaws in the precepts). Because of having the 'yana' (referring to Mahayana Buddhism), one often sees the Buddha after rebirth. Having flaws in practice leads to rebirth in impure lands where there is mixed dwelling. If one only focuses on strict adherence to precepts without the guidance of Mahayana Buddhism, then one is merely a 'sravaka' or 'pratyekabuddha' (Hinayana practitioners). If both precepts and the 'yana' are lax, then one is an ordinary person.

Six: Vimalakirti's answer. The previous ten lines use the 'transformation bodhisattvas' (bodhisattvas who appear in expedient forms) to distinguish the inconceivable and excellent practices. The 'eight dharmas without sores' here are aimed at real practitioners. Practice without mixing with defilement allows one to be reborn in a pure land. The content of the eight dharmas is in the text. The benefit gained by the assembly at the fifth time is also as stated in the text.

Explanation of the Chapter on Bodhisattva Practice

The main discourse is divided into three sections. The 'Buddha Land Chapter' is the Tathagata (Buddha) expounding as the fundamental principle. From the 'Upaya Chapter' to the 'Fragrant Accumulation Chapter', the great bodhisattvas assist in propagating the sacred transformation. From this chapter to the 'Akshobhya Chapter', it returns to the Buddha's place to confirm and establish the sutra. There are five reasons for the intention of these two chapters: First, the great bodhisattvas assist the Buddha in elucidating the Dharma. The karmic bonds of sentient beings who have affinities have been exhausted, and the merit of transformation has been completed, so they need to return to the Buddha's place. Second, the Buddha initially clarifies the cause and effect of the Buddha Land (pure land). The great bodhisattvas assist in propagating this meaning, using different words and arguments. If it does not return to the Buddha's place for confirmation, sentient beings may have doubts, so it needs to return to the Buddha's place to reiterate the meaning. Therefore, the teacher and disciples face each other, reiterating and elaborating on the Buddha Land. Third, since the room (Vimalakirti's residence) is a special place, those who are qualified to receive teachings may have doubts. To dispel these doubts, they return to the Buddha's place to discuss and clarify. Fourth, the opportunity for enlightenment should be obtained at the Buddha's place, not from others, so they return to the Buddha's place. Fifth, although the ultimate truth is explained in the room, it cannot become a sutra without the Buddha's confirmation. For the sake of confirmation, it is necessary to go to the Buddha's place. This is the intention of these two chapters.

'Chapter on Bodhisattva Practice': In this chapter, the arrival of the Fragrant Accumulation Bodhisattva is to distinguish the Dharma doors of the bodhisattvas, clarifying the practice of purifying the Buddha Land and removing defilements. Bodhisattvas practice according to this, so it is called the 'Chapter on Bodhisattva Practice'. These two chapters are divided into two parts: The first part is from the beginning of this chapter to 'praising the unprecedented'. Vimalakirti holds up the assembly in his palm and enters the garden together, called 'returning to the Buddha's place'. The second part is from the Buddha's narration of Ananda 'thus, thus' to the end of the 'Akshobhya Chapter', called 'reiterating the cause and effect of the Buddha Land'. At that time, it begins to open, dividing the two chapters into two parts. The first chapter clarifies the practice of the Buddha Land, which is reiterating the meaning.

阿閦佛品正明顯果。初為二。一掌擎大眾俱往庵園。二阿難聞香即發疑問。就第一掌擎中為六。一現相．二阿難見相白佛．三佛為說．四維摩唱欲往．五文殊同往．六用神力擎往庵園。初同金色者表凈名所化之者緣縛已除。皆入性凈常寂之土同一金光。六擎大眾中為二。一到佛所申敬．二佛慰問。申敬為三。一大士申敬．二諸菩薩申敬．三釋梵申敬。二慰問為三。一慰問．二命復座．三奉命復座。第二阿難疑問中為二。一佛問舍利二阿難疑香。就問舍利中為四。一問汝見大士神力為乎。二答．三更問如何．四答是不思議之法不可以思議心智圖度測量。佛所以問者亦為印成室內之事。亦為室內懷疑未了者。若聞佛印即不復有疑。無疑故生信印故成經。

從阿難問中為二。一問香．二問消。問香中為五。一阿難問．二佛答．三身子云我身亦香．四阿難問得香之緣．五身子答從凈名得飯。就問消中為三。一阿難問．二凈名答．三阿難稱歎。就答中為二。初總答二別答。總答云。此香隨於飯飯若消者香亦隨消。更重問久如消。即別答為二。一事．二理。事者答七日方消。譬如世食持身止飢一日乃歇。此食七日乃消。又譬如服一種藥藥持身七日可消。藥勢熏身至其疾愈。此是事解。

若理解不爾。約聲說轉法輪中。

【現代漢語翻譯】現代漢語譯本：《阿閦佛品正明顯果》分為兩個部分。第一部分是掌擎大眾一同前往庵園，第二部分是阿難聞到香味后產生疑問。第一部分掌擎大眾又分為六個小部分：一是顯現瑞相，二是阿難見到瑞相后稟告佛陀，三是佛陀為阿難解說，四是維摩詰表示想要前往，五是文殊菩薩一同前往，六是用神通力量將大眾擎往庵園。最初一同呈現金色，表示維摩詰所教化的人，他們的業緣束縛已經解除，都進入了自性清凈常寂的境界，呈現同一種金光。六擎大眾又分為兩個部分：一是到達佛陀處表達敬意，二是佛陀慰問。表達敬意又分為三個部分：一是大士表達敬意，二是諸位菩薩表達敬意，三是釋提桓因和梵天表達敬意。佛陀慰問又分為三個部分：一是慰問，二是命他們恢復座位，三是他們遵命恢復座位。第二部分阿難疑問又分為兩個部分：一是佛陀問舍利弗，二是阿難疑惑香味。佛陀問舍利弗又分為四個部分：一是問你是否見到大士的神力，二是舍利弗回答，三是佛陀進一步詢問如何，四是舍利弗回答這是不可思議的法，不能用思議心智去揣測衡量。佛陀之所以這樣問，也是爲了印證室內發生的事情，也是爲了解答室內那些仍然心存疑惑的人。如果聽到佛陀的印證，就不會再有疑惑。因為沒有疑惑，所以產生信心，因為佛陀印證，所以成就經典。

從阿難提問開始，又分為兩個部分：一是問香味，二是問香味消散的時間。問香味又分為五個部分：一是阿難提問，二是佛陀回答，三是舍利弗說自己的身體也有香味，四是阿難問得到香味的因緣，五是舍利弗回答是從維摩詰那裡得到飯食。問香味消散的時間又分為三個部分：一是阿難提問，二是維摩詰回答，三是阿難稱讚。維摩詰的回答又分為兩個部分：一是總的回答，二是分別回答。總的回答是：『這香味隨著飯食，飯食如果消散，香味也隨著消散。』阿難進一步追問多久消散，維摩詰就分別從事情和道理兩個方面回答。從事情上說，回答說七天才會消散。譬如世間的食物，用來維持身體，止息飢餓，一天就停止了。這飯食七天才消散。又譬如服用一種藥物，藥物維持身體七天可以消散，藥力熏身，直到疾病痊癒。這是從事情上理解。

如果從道理上理解就不是這樣了。從聲音宣說轉法輪的角度來說。

【English Translation】 English version: The chapter 'Akshobhya Buddha's Correct Manifestation of Results' is divided into two parts. The first part is the assembly being lifted to the Amra Garden, and the second part is Ananda's arising of doubts upon smelling the fragrance. The first part, the lifting of the assembly, is further divided into six sub-parts: first, the manifestation of auspicious signs; second, Ananda reporting the signs to the Buddha; third, the Buddha explaining to Ananda; fourth, Vimalakirti expressing his desire to go; fifth, Manjushri Bodhisattva going together; and sixth, using supernatural power to lift the assembly to the Amra Garden. The initial shared golden color signifies that those transformed by Vimalakirti have had their karmic bonds severed and have all entered the realm of self-nature purity and eternal stillness, sharing the same golden light. The lifting of the assembly is divided into two parts: first, arriving at the Buddha's place to express reverence; and second, the Buddha's words of comfort. Expressing reverence is divided into three parts: first, the Mahasattva expressing reverence; second, the Bodhisattvas expressing reverence; and third, Shakra and Brahma expressing reverence. The Buddha's words of comfort are divided into three parts: first, comforting; second, instructing them to resume their seats; and third, their obedience in resuming their seats. The second part, Ananda's doubts, is divided into two parts: first, the Buddha asking Shariputra; and second, Ananda's doubt about the fragrance. The Buddha asking Shariputra is divided into four parts: first, asking if he saw the Mahasattva's supernatural power; second, Shariputra answering; third, the Buddha further inquiring how; and fourth, Shariputra answering that this is an inconceivable Dharma, not to be measured or fathomed by the mind of thought. The Buddha's reason for asking is also to confirm the events within the room and to resolve the doubts of those still harboring them. If they hear the Buddha's confirmation, they will no longer have doubts. Because there are no doubts, faith arises, and because of the Buddha's confirmation, the sutra is established.

Starting from Ananda's questions, it is divided into two parts: first, asking about the fragrance; and second, asking about the dissipation of the fragrance. Asking about the fragrance is divided into five parts: first, Ananda asking; second, the Buddha answering; third, Shariputra saying that his body also has fragrance; fourth, Ananda asking about the cause of obtaining the fragrance; and fifth, Shariputra answering that he obtained the food from Vimalakirti. Asking about the dissipation of the fragrance is divided into three parts: first, Ananda asking; second, Vimalakirti answering; and third, Ananda praising. Vimalakirti's answer is divided into two parts: first, a general answer; and second, a specific answer. The general answer is: 'This fragrance follows the food; if the food dissipates, the fragrance also dissipates.' Ananda further asks how long it takes to dissipate, and Vimalakirti answers separately from the perspectives of events and principles. From the perspective of events, he answers that it takes seven days to dissipate. For example, worldly food is used to sustain the body and stop hunger, and it stops after one day. This food takes seven days to dissipate. Also, for example, taking a kind of medicine, the medicine sustains the body for seven days and can dissipate, the power of the medicine permeates the body until the disease is cured. This is understanding from the perspective of events.

If understanding from the perspective of principles is not like this. From the perspective of proclaiming the Dharma wheel through sound.

此土有半滿之教若二乘名半字大乘名滿字。若半字中三轉法輪一示二勸三證。示者示於四諦見諦故發真。二勸勸斷思惟惑。三證無學道。故名三轉。今香來詮半理亦詮半字三轉法輪。此中具其義。用前七日為方便五停心總別念處約𤏙頂四法。今言凡夫位食此香飯轉入七方便乃消。七方便中食者轉入正位乃消。不入即不消要見諦發真乃可消也。此名示轉。從正位食者不入思惟不消。得入思惟乃消此名勸轉。若思惟食者不得無學不消。得心解脫成無學乃消此名證轉。四處辨消即是三轉四諦法輪示勸證義宛然也。複次此香詮大乘滿字三轉義者。先責半字未入正位。食飯入位乃消。如身子等已斷三界證心解脫得盡智無生智。此飯復進何果。若不進果飯則不消。若進果即是大乘義也。當知羅漢雖證四果三界結斷。若未發大乘心猶是大乘理外未是方便位中。故法華云止宿門外住立草菴。若能發大乘心即名飯消是住方便位也。故云七日乃消。從此方便位食者入正位乃消。即如身子於法華中入佛知見蒙授記別名為正位。約大乘中作三根。未知欲知根．知根．知已根。若入發心即是欲知根。從發心食飯至無生忍乃消名知根。無生中食飯至補處乃消名知已根。即是香教詮三無漏根。故云轉滿字法輪逗于大乘有緣之者。譬如上藥去譬顯。明身

諸毒滅者何但滅三界分段之毒。上通教別教變易別毒實報中無明分分之毒皆能消滅。此應將毒鼓為喻釋成此義。莫論遠近聞之皆死。具如前釋(云云)。第三阿難嘆未曾有。昔但聞聲詮半滿三轉法輪。而今香中具足勸示證等。故嘆未曾有。

第二因阿難問即明覆宗。就此為二。一從此去訖品明佛土不同起根各異者。此即是品之來意。五重中之兩意也。若化功已畢即是掌擎大眾入庵羅園是其義也。次室中疑情未決或復須印。即是佛告舍利弗。汝見大士自在神力之所為乎。中意即是印成室內所說。亦是有疑皆斷也。若大士稱揚雖復別論余法皆為顯于凈國。凈國既顯覆宗還歸佛說。即此中文意也。又眾生機悟在佛。上開宗中長者子前問果次問因。佛前答其果二答其因。果中有二。一明果二解釋。因中亦二。一明因二解釋。此中覆宗亦具二意。一覆宗說果即是佛國佛事不同。二覆宗明因即是諸菩薩行。就果中為二。一正明果二釋其意。因中亦二。一正明菩薩行二釋前後相對。義意孱齊故知是覆宗明義也。上果門明義。一者隨所化眾生而取佛土。二調伏眾生取土。三隨以何法入佛慧取土。四以何法起根取土。今此果門亦備四義。成上當宗佛國之說宛然是同。但不次第前後為異耳。良由言不疊出語不重安。所以互說欲令行者

【現代漢語翻譯】現代漢語譯本：諸毒滅盡者，豈止是滅除三界（欲界、色界、無色界）分段生死的毒害？向上通達藏教、通教、別教的變易生死之毒，乃至實報莊嚴土中無明煩惱的微微細毒，都能徹底消除。這應該用毒鼓來比喻解釋這個道理：無論遠近，聽到鼓聲都會死亡，就像前面解釋的那樣（此處省略）。第三，阿難（Ananda，佛陀十大弟子之一，以多聞著稱）讚歎前所未有。過去只是聽到佛陀用聲音宣說半字教、滿字教和三轉法輪（Three Turnings of the Dharma Wheel，佛教教義的核心）的教法，而現在從香氣中就能具足勸導、開示和證悟等功德，所以讚歎前所未有。第二，因為阿難（Ananda）的提問，就闡明了覆宗的宗旨。這裡分為兩部分。第一部分，從這裡開始到本品結束，說明諸佛國土的不同，以及眾生髮起菩提心的根基各不相同，這就是本品要表達的意旨，也是五重玄義中的兩種含義。如果佛陀的教化功德已經圓滿，就像掌擎大眾進入庵羅園（Amra Garden，芒果園）一樣，這就是其中的含義。其次，室內弟子們的疑情尚未解決，或許還需要佛陀印證，就像佛陀告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『你看見大士自在神通所展現的力量了嗎？』，這其中的含義就是印證室內所說，也是斷除一切疑惑。如果大士們稱揚讚歎，即使分別論述其他法門，都是爲了彰顯清凈佛國。清凈佛國既然已經彰顯，覆宗的宗旨就回歸到佛陀的說法。這就是這段文字的含義。而且，眾生的根機和覺悟在於佛陀。在前面的開宗明義中，長者子先問果，再問因，佛陀先回答果，再回答因。果中有二：一是說明果，二是解釋果。因中也有二：一是說明因，二是解釋因。這裡覆宗也具備兩種含義：一是覆宗說果，就是佛國和佛事的不同；二是覆宗明因，就是諸菩薩的修行。就果中來說，分為二：一是正面說明果，二是解釋果的含義。因中也分為二：一是正面說明菩薩的修行，二是解釋前後相對的含義。義理前後呼應，所以知道這是覆宗明義。前面的果門明義，一是隨所化眾生而取佛土，二是調伏眾生取土，三是以何種法門入佛慧而取土，四是以何種法門發起菩提心而取土。現在這裡的果門也具備這四種含義，成就了前面所說的佛國之說，完全相同，只是次第前後不同而已。正是因為語言不重複出現，語句不重複安排，所以互相穿插著說，想要讓修行者...

【English Translation】 English version: Those who extinguish all poisons, do they only extinguish the poisons of the Three Realms (Desire Realm, Form Realm, Formless Realm) of segmented suffering? Ascending to the Shared Teaching, Distinct Teaching, and Different Teaching's poisons of transformational suffering, and even the subtle poisons of ignorance in the Realm of Actual Reward, all can be completely eliminated. This should be explained using the analogy of the poison drum: regardless of distance, hearing it leads to death, as explained before (omitted here). Third, Ananda (one of the Buddha's ten great disciples, known for his excellent memory) marvels at the unprecedented. In the past, he only heard the Buddha using sound to proclaim the teachings of the partial and complete teachings and the Three Turnings of the Dharma Wheel (the core of Buddhist doctrine), but now, from the fragrance, he can fully possess the merits of exhortation, instruction, and enlightenment, so he marvels at the unprecedented. Second, because of Ananda's (one of the Buddha's ten great disciples, known for his excellent memory) question, the purpose of the Reiteration of the Doctrine is clarified. This is divided into two parts. The first part, from here to the end of the chapter, explains the differences in the Buddha lands and the different foundations from which beings generate Bodhicitta (the mind of enlightenment), which is the intention of this chapter and two of the five profound meanings. If the Buddha's work of transformation is complete, it is like holding the masses in the Amra Garden (mango garden), which is the meaning of it. Secondly, the doubts of the disciples in the room have not been resolved, and perhaps the Buddha needs to confirm them, just as the Buddha told Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Have you seen the power of the great Bodhisattva's unhindered spiritual powers?', the meaning of which is to confirm what was said in the room and to eliminate all doubts. If the great Bodhisattvas praise and extol, even if they separately discuss other Dharma gates, it is all to manifest the pure Buddha land. Since the pure Buddha land has been manifested, the purpose of the Reiteration of the Doctrine returns to the Buddha's teachings. This is the meaning of this passage. Moreover, the capacity and enlightenment of sentient beings lie in the Buddha. In the previous opening statement, the son of the elder first asked about the result and then about the cause, and the Buddha first answered the result and then the cause. There are two aspects to the result: first, explaining the result, and second, interpreting the result. There are also two aspects to the cause: first, explaining the cause, and second, interpreting the cause. Here, the Reiteration of the Doctrine also has two meanings: first, the Reiteration of the Doctrine speaks of the result, which is the difference between the Buddha lands and the Buddha's activities; second, the Reiteration of the Doctrine clarifies the cause, which is the practice of the Bodhisattvas. In terms of the result, it is divided into two: first, directly explaining the result, and second, interpreting the meaning of the result. In terms of the cause, it is also divided into two: first, directly explaining the practice of the Bodhisattvas, and second, interpreting the relative meanings of the preceding and following. The meanings correspond to each other, so we know that this is the Reiteration of the Doctrine clarifying the meaning. The previous explanation of the meaning of the result, first, is to take the Buddha land according to the sentient beings to be transformed; second, is to take the land by taming sentient beings; third, is to take the land by what Dharma gate to enter the Buddha's wisdom; fourth, is to take the land by what Dharma gate to generate Bodhicitta. Now, this result also possesses these four meanings, accomplishing the aforementioned Buddha land, which is completely the same, but the order is different. It is precisely because the words do not appear repeatedly and the sentences are not arranged repeatedly that they are interspersed with each other, wanting to allow practitioners to...

不定執前後。類如法華三週說法名異義同。又如涅槃三十六問答中義相對當名字不同。義意若正名異非嫌。此中雖前後不次而名義孱齊。今第一釋上第四。雖複名殊其義是一。第四釋上第一具列在文。此中釋起菩薩根有十三句。明諸佛國起根不同同用六塵之法來起六根也。若毗曇明色是質礙不得通於余塵。眼但見色不能兼用。大乘明義則異於此。根塵之中則能互用圓通諸法。如眼見紙墨之色。此色能詮一切諸法。若空若假若中世出世一切諸法無不具足。祇是一墨而已。含容之德圓通無礙。故大品云一切法趣色是趣不過。乃至一切法趣味是趣不過。于食若等於法亦等。當知根塵備一切法。故用此塵起菩薩根也。今將一塵為語者此是從勝為名。如鼻根入道最利故用香塵起之。如身根利故用光明觸之。此間耳根利故用聲塵起之。未必但有聲塵便無五塵。如此間以聲為佛事。亦放光明亦香云香蓋衣服等以為佛事。但從勝者為正其餘是傍。故的判聲為佛事。余國若舉一塵者亦復例爾。

光明為佛事者。放光明觸身具詮諸法隨觸得解。何但他國以光為佛事此國亦以光明化人。如說諸大乘經皆放光明駭動一切。但非此國入道正意佛事正通意耳。當知光明中具足一切法。如思益所辨。又如大品放光。眾生遇者即發菩提心。如華嚴

【現代漢語翻譯】現代漢語譯本：對於執著於前后順序的問題，類似於《法華經》中的三週說法，雖然名稱不同但意義相同。又如《涅槃經》中的三十六個問答，意義相互對應但名字不同。如果意義正確，名字不同也不應有所嫌棄。這裡雖然前後順序不一致，但名稱和意義是整齊的。現在首先解釋上面的第四點，雖然名稱不同，但意義是一樣的。第四點解釋上面的第一點，都詳細列在文中。這裡解釋菩薩根源的興起有十三句，說明諸佛國土興起根源不同，但都用六塵之法來興起六根。如果按照《阿毗達摩》的觀點，色是具有質礙的，不能通用於其他塵。眼只能見色，不能兼用。但大乘的意義則與此不同。根塵之中能夠互相通用，圓融通達諸法。比如眼睛看到紙墨的顏色，這個顏色能夠詮釋一切諸法。無論是空、假、中，還是世間、出世間的一切諸法，沒有不具備的。僅僅是一點墨而已，就包含了圓融無礙的功德。所以《大品般若經》說，一切法趨向於色，就是趨向于不過。乃至一切法趨向于味，就是趨向于不過。對於食物和對於法是相等的。應當知道根塵具備一切法。所以用這個塵來興起菩薩根。現在將一塵作為語言的代表，這是從殊勝的角度來命名的。比如鼻根入道最有利，所以用香塵來興起。比如身根有利，所以用光明來觸及。這個世界耳根最有利，所以用聲塵來興起。未必只有聲塵，而沒有五塵。比如這個世界以聲音作為佛事，也放光明，也有香云香蓋衣服等作為佛事。只是從殊勝的角度作為主要，其餘的是輔助。所以明確地判定聲音為佛事。其他國土如果舉出一個塵，也同樣可以類推。

光明作為佛事，放出光明觸及身體，完整地詮釋諸法，隨著觸及而得到理解。為什麼其他國土用光明作為佛事，這個國土也用光明來化度人。比如宣說諸大乘經典都放出光明，震動一切。但不是這個國土入道的正意，佛事正通的意義。應當知道光明中具足一切法，如《思益經》所辨。又如《大品般若經》中放光，眾生遇到就能發起菩提心，如《華嚴經》所說。

【English Translation】 English version: Regarding attachment to the order of before and after, it is similar to the three rounds of Dharma teaching in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), where the names are different but the meanings are the same. Also, like the thirty-six questions and answers in the Nirvana Sutra (Mahāparinirvāṇa Sūtra), the meanings correspond to each other, but the names are different. If the meaning is correct, there should be no objection to different names. Although the order is inconsistent here, the names and meanings are aligned. Now, first explain the fourth point above. Although the names are different, the meaning is the same. The fourth point explains the first point above, which are listed in detail in the text. Here, the explanation of the arising of the Bodhisattva roots has thirteen sentences, explaining that the roots arise differently in the Buddha lands, but all use the methods of the six dusts to arise the six roots. According to the Abhidharma, form is obstructive and cannot be used for other dusts. The eye can only see form and cannot be used in combination. But the meaning of Mahayana is different from this. Among the roots and dusts, they can be used interchangeably, and all dharmas are perfectly interconnected. For example, the eyes see the color of paper and ink, and this color can explain all dharmas. Whether it is emptiness, provisionality, the middle way, or all dharmas of the mundane and supramundane, nothing is lacking. It is just a little ink, but it contains the merit of perfect interpenetration without obstruction. Therefore, the Perfection of Wisdom Sutra (Prajñāpāramitā Sūtra) says that all dharmas tending towards form are tending towards nothing more. Even all dharmas tending towards taste are tending towards nothing more. Food is equal to Dharma. It should be known that the roots and dusts possess all dharmas. Therefore, this dust is used to arise the Bodhisattva roots. Now, taking one dust as the representative of language is named from the perspective of superiority. For example, the nose root is most beneficial for entering the path, so the fragrance dust is used to arise it. For example, the body root is beneficial, so it is touched by light. In this world, the ear root is most beneficial, so the sound dust is used to arise it. It is not necessarily that there is only sound dust and no five dusts. For example, in this world, sound is used as Buddha-work, and light is also emitted, and fragrant clouds, fragrant canopies, and clothing are used as Buddha-work. It is just that the superior is taken as the main, and the rest are auxiliary. Therefore, it is clearly determined that sound is Buddha-work. If other lands cite one dust, the same can be inferred.

Light as Buddha-work, emitting light touching the body, completely explaining all dharmas, and understanding is obtained with the touch. Why do other lands use light as Buddha-work, and this land also uses light to transform people. For example, the preaching of the Mahayana sutras emits light, shaking everything. But it is not the true meaning of entering the path in this land, the meaning of Buddha-work being universally accessible. It should be known that light possesses all dharmas, as explained in the Vimalakīrti-nirdesa Sūtra. Also, like the light emitted in the Perfection of Wisdom Sutra, sentient beings who encounter it can arouse the Bodhi mind, as stated in the Avataṃsaka Sūtra.

明有光名無貪滅諸貪慾弊等。皆是以光為正皆具諸法也。但小乘中或言光到觸或言不到觸。大乘明不思議而辨到觸。化人為佛事者如須扇多佛。留化佛度眾生。或有佛有所施作利益眾生。用化人化菩薩等起眾生根。又如說般若化菩薩說般若。即是此間以化為佛事也。菩薩為佛事者。或有佛土純用菩薩為眷屬利他導眾。佛但為尊主而已。此間亦有此義。如說華嚴四大菩薩說諸地功德佛但為主。當知亦用菩薩為佛事。此菩薩語既通不可定判安在化人。故屬根塵也。菩提樹為佛事。佛在其下得道莊嚴此樹。放光說法調熟眾生。若作覆陰清涼以作佛事即是起于身根。別作觀樹亦經行即是起于眼根。如此間亦坐菩提樹得道。經中或應有用菩提樹為佛事處即釋此意(云云)。園林臺觀此亦有覆陰觀睹兩義。不可判定。所屬相好者即是色塵起眼根但見相好。相好自有所詮能令物悟解。如此間說般若時或現尊特身巍巍或現常身斷疑。當知亦用相好為佛事。虛空者但示空相。空相能詮諸法如不二門中雲。四種空種為二。若達四種空與空種不異即入不二法門。若見此虛空為空。空則無見見則非空。豁無障礙。因悟諸法但用此為佛事。故如阿難欲見佛腹。佛言授頭即見腹中空無所有也。如虛空藏來至此界一切諸法空。此間亦用空為佛事。夢幻

【現代漢語翻譯】現代漢語譯本：光明具有照亮和消除貪慾等弊端的作用，一切都以光明為正道，光明具備各種佛法。但在小乘佛教中，有的說光明能接觸到事物，有的說不能接觸到事物。大乘佛教則闡明不可思議的境界，並認為光明能接觸到事物。化現的人做佛事，就像須扇多佛（過去佛名）。留下化身佛來度化眾生。或者有佛陀通過施行某種行為來利益眾生，利用化現的人或菩薩來啓發眾生的根性。又比如宣講《般若經》的化身菩薩，這就是在此世間以化現之身來做佛事。菩薩做佛事，有的佛土完全用菩薩作為眷屬來利益和引導眾生，佛陀只是作為尊主而已。此世間也有這種含義，比如宣講《華嚴經》時，四大菩薩宣講諸地的功德，佛陀只是作為主導。應當知道，這也是用菩薩來做佛事。菩薩所說的話語具有普遍性，不能確定地判斷是化身所說，因此歸屬於根塵（六根所對的六塵）。菩提樹做佛事，佛陀在菩提樹下得道，莊嚴這棵樹，並且從樹上放出光明，宣講佛法，調伏成熟眾生。如果將菩提樹作為遮陰和帶來清涼之用，以此來做佛事，那就是從身根（觸覺）而起的作用。另外，觀賞菩提樹或者圍繞菩提樹經行，那就是從眼根（視覺）而起的作用。就像此世間的人在菩提樹下得道一樣，經典中或許有以菩提樹為佛事的地方，這就是解釋這個意思（云云）。園林臺觀也有遮陰和觀賞兩種含義，無法確定其作用。屬於相好（佛的三十二相和八十種好）的，就是色塵（視覺對像）引起眼根的作用，只是看到相好。相好本身具有所詮釋的含義，能夠使眾生覺悟理解。就像在此世間宣講《般若經》時，有時顯現尊貴特殊的身軀，威嚴莊重，有時顯現平常的身軀來斷除眾生的疑惑。應當知道，這也是用相好來做佛事。虛空只是顯示空相。空相能夠詮釋諸法，就像《不二法門》中所說，四種空和空性本質上是相同的。如果通達四種空與空性沒有差異，就進入了不二法門。如果看到這虛空是空，空就沒有可見之物，有見則不是空，完全沒有障礙。因為領悟到諸法皆空，所以用虛空來做佛事。比如阿難想看佛陀的腹部，佛陀說給他頭，阿難就看到了佛陀腹中空無所有。又如虛空藏菩薩來到此世界，一切諸法皆空。此世間也用空來做佛事。夢幻

【English Translation】 English version: Light has the function of illuminating and eliminating evils such as greed. Everything takes light as the right path, and light possesses all Dharmas. However, in Hinayana Buddhism, some say that light can touch things, while others say it cannot. Mahayana Buddhism elucidates the inconceivable realm and believes that light can touch things. A manifested person performing Buddha-work is like the Buddha Suśānta (a past Buddha). He leaves behind a manifested Buddha to liberate sentient beings. Or there are Buddhas who benefit sentient beings by performing certain actions, using manifested people or Bodhisattvas to inspire the roots of sentient beings. For example, a manifested Bodhisattva preaching the Prajñāpāramitā Sūtra is doing Buddha-work in this world through manifestation. Bodhisattvas performing Buddha-work: some Buddha-lands use only Bodhisattvas as attendants to benefit and guide sentient beings, with the Buddha merely as the honored leader. This world also has this meaning, such as when the four great Bodhisattvas preach the merits of the various stages in the Avataṃsaka Sūtra, with the Buddha only as the leader. It should be known that this also uses Bodhisattvas to do Buddha-work. The words spoken by Bodhisattvas are universal and cannot be definitively judged as spoken by a manifested person, so they belong to the sense bases and sense objects (the six sense organs and their corresponding six objects). The Bodhi tree performing Buddha-work: the Buddha attained enlightenment under the Bodhi tree, adorning the tree, and emitting light from the tree, preaching the Dharma, and subduing and maturing sentient beings. If the Bodhi tree is used for shade and coolness, using this to do Buddha-work, then it arises from the body sense (touch). In addition, contemplating the Bodhi tree or walking around the Bodhi tree is arising from the eye sense (sight). Just as people in this world attain enlightenment under the Bodhi tree, there may be places in the scriptures where the Bodhi tree is used for Buddha-work, which explains this meaning (etc.). Gardens, pavilions, and terraces also have the two meanings of providing shade and being viewed, and their function cannot be determined. Belonging to the marks and characteristics (the thirty-two major marks and eighty minor marks of a Buddha) is the color object (visual object) that causes the eye sense to function, only seeing the marks and characteristics. The marks and characteristics themselves have meanings to be interpreted and can enable sentient beings to awaken and understand. Just as when preaching the Prajñāpāramitā Sūtra in this world, sometimes a noble and special body is manifested, majestic and dignified, and sometimes an ordinary body is manifested to dispel the doubts of sentient beings. It should be known that this also uses the marks and characteristics to do Buddha-work. Emptiness only shows the aspect of emptiness. The aspect of emptiness can interpret all Dharmas, just as it is said in the 'Entrance into Non-Duality,' the four kinds of emptiness and the nature of emptiness are essentially the same. If one understands that there is no difference between the four kinds of emptiness and the nature of emptiness, one enters the gate of non-duality. If one sees this emptiness as empty, then there is nothing visible in emptiness, and if there is seeing, then it is not emptiness, completely without obstruction. Because one realizes that all Dharmas are empty, emptiness is used to do Buddha-work. For example, when Ānanda wanted to see the Buddha's abdomen, the Buddha told him to give him his head, and Ānanda saw that the Buddha's abdomen was empty and devoid of anything. Also, like the Bodhisattva Ākāśagarbha coming to this world, all Dharmas are empty. This world also uses emptiness to do Buddha-work. Dreams and illusions

十喻作佛事。常說此法。此法多有所詮。或有悟夢幻空乃至悟夢幻非空非有。具如通教。以十喻被大小乘。小乘但取夢幻空菩薩得有。若地論師以十喻為誑相者。此乃得小乘之空永失大乘之有。若言既是誑相般若以此為佛母者。母既是誑子亦不實。故知夢幻義通。不可定執則失大乘之意也。若言有佛土用夢幻為佛事此之佛土則誑相不實。音聲者如此國起耳根也。寂寞者示心輪。雖無言說不妨有寂寞之樂。若非樂者何得言作佛事耶。若佛不示心十地不知。若示心者蜫蟲能知當知。是示心義。此間亦用無說無示為佛事。如凈名杜口文殊稱歎。佛或時默然身子亦默然。廣說則無量略示有十三種國也。齊此是覆宗明佛國。釋上第四起菩薩根義也。

第二從如是阿難諸佛威儀進止為佛事去。是釋上第三明入佛慧義。此為二。一善門二惡門。從威儀進止去明善門即是凈國義。四魔塵勞去明惡門是垢國義。上文明隨眾生用何國入佛慧。佛慧者法華名為佛知見。此中明入佛法門。但諸佛現國垢凈不同。為令眾生得入佛慧。若眾生應見善法威儀進止安詳光相尊特入者即為現之。宜用惡入者現為四惡煩惱而令得入。如華嚴云女人示貪慾法門。若凡夫人為此墮落。善財一觸即悟無量百千法門。此則是示欲魔入佛慧。如善財滿足王行如幻

法門。忿咤殺無量人。因是得悟。即是因恚魔得入。如見婆羅門投巖赴火放身一去佛法現前。即是用癡魔入佛慧。從此三毒起等分。四分生八萬四千塵勞諸使眾生入佛慧。既善惡兩門不同故諸佛現垢凈二國。雖復垢凈之殊入門一種。

第三若入此門見凈不喜見垢不憂此。釋上第二調伏眾生而取佛土。但諸佛為柔伏一切剛弱之人示有垢凈。那得見此凈穢而起高下憂喜之心。心若憂喜不名調伏。無憂無喜是調伏相。譬如良醫為差病故授甘苦二藥。藥雖有異差病無殊。若見此醫處二種藥為愈病故。不于醫所生憎愛心。佛亦如是。但為調伏眾生不可見凈垢為疑也。

第四從諸佛平等去是釋上第一諸佛為教化眾生故而取佛土此中明十方如來功德平等。一身一智慧。力無畏亦然。既其平等那忽一佛國凈一佛國垢。垢凈既殊何謂為等。但為教化眾生於平等中而起慈悲作等不等。為化眾生致有垢凈不同耳釋成上四種土義。一無乖僻。證知覆宗宣說。結撮始終成就前後明凈佛國義第二從諸佛國土去是釋成四種垢凈之意。顯出方便隨緣性凈寂光之土。就此為四。一就虛空結釋．二略明身智．三廣明身智．四約三號。今就虛空結釋。對上佛國辨果意即用譬。如有人慾于虛空造立宮室終不能成依地即成。雖復依地若無虛空即亦不成

。此言菩薩直就法性真空之理。則無萬行功德諸波羅蜜莊嚴法身。若依俗諦則有成就眾生凈佛國土。雖復萬行功德終是約法性空有所成就。若無法性空凡有所作則不能成。今此結釋與上立宗同明隨緣之土。為化眾生欲令調伏使入佛慧起菩薩根。雖砂石為地七寶為地。乃至方便有餘自性實報種種之國。約于眾生而有若干差別之異。性凈之土為極智所棲無有垢凈高下優劣之事。故引虛空無若干為譬。雖虛空無若干而遍若干之國。若干之國不得離無若干之空。終不離若干之外別有一無若干空也。今四種隨緣之土雖復垢凈不等。皆約常寂光土故有隨緣化他。常寂光土亦遍方便之國。離方便國無別寂光。故經云其佛住處名常寂光。遍一切處無處不有。極智所觀觀一切法無非法性。故知法性名為常寂。經言無明明者名畢竟空。畢竟空即是無明之性此性明故名為寂光。常住不變名之為常。是故同虛空無有若干。釋成垢凈土也。

第二次略舉佛身智釋成二種之國。如釋迦丈六彌勒千尺至萬延量。此即應身差別化物大小而有短長。若是釋迦三藏之佛所得智斷。獲五分法身無礙之慧。與彌勒所得無礙之慧。正習俱除復有何異。十方諸佛一身一智慧力無畏復有何異。常寂法性此處無殊。或但為應身隨現長短之像隨緣優劣差降不同。故有

【現代漢語翻譯】現代漢語譯本：這段話闡述了菩薩直接證悟法性真空之理，便不會有萬行功德和諸波羅蜜（paramita，到達彼岸）來莊嚴法身。如果依據世俗諦（samvrti-satya，相對真理），那麼就有成就眾生和清凈佛國土的說法。雖然有萬行功德，但最終還是依於法性空而有所成就。如果沒有法性空，那麼一切作為都不能成就。現在這段總結性的解釋與前面建立的宗旨相同，都是爲了闡明隨緣的國土。爲了教化眾生，希望能夠調伏他們，使他們進入佛的智慧，生起菩薩的根基。即使是砂石為地，或是七寶為地，乃至方便有餘土（upaya-kausalya，方便善巧）、自性土（svabhava，自性）和實報土（vipaka，果報）種種不同的國土，都是根據眾生的不同而有差別。性凈之土（prakrti-parisuddha，自性清凈）是極智（atyanta-jnana，究竟智慧）所棲息的地方，沒有垢凈、高下、優劣之分。所以用虛空沒有若干差別來比喻。雖然虛空沒有若干差別，卻遍佈若干國土，若干國土不能離開沒有若干差別的虛空。最終不會在若干國土之外，另外存在一個沒有若干差別的虛空。現在這四種隨緣的國土，雖然垢凈不同，但都是依于常寂光土（nitya-sukha-atma-parisuddha，常樂我凈）而有隨緣教化他人的作用。常寂光土也遍佈方便國土，離開方便國土就沒有別的寂光。所以經中說，『其佛住處名常寂光』，遍一切處，無處不在。極智所觀察，觀察一切法沒有不是法性的。所以知道法性名為常寂。經中說，『無明明者名畢竟空』，畢竟空就是無明（avidya，無知）的本性，這個本性明亮，所以名為寂光。常住不變，名之為常。因此，常寂光土如同虛空一樣，沒有若干差別，這是解釋成就垢凈土的道理。第二次簡略地舉出佛身和佛智，來解釋成就兩種國土的道理。例如釋迦牟尼佛（Sakyamuni，能仁）的丈六金身，彌勒佛（Maitreya，慈氏）的千尺之身，乃至萬延量的身。這都是應身（nirmana-kaya，化身）的差別，根據所教化對象的大小而有短長。如果是釋迦牟尼佛在三藏中所說的佛所得的智斷，獲得的五分法身（panca-dharma-kaya，五種法身）和無礙的智慧，與彌勒佛所得的無礙智慧，正使和習氣都已斷除，又有什麼不同呢？十方諸佛一身一智慧，力無畏又有什麼不同呢？常寂法性之處沒有差別。或許只是應身隨著因緣顯現長短的形象，隨著因緣的優劣而有差別和降低的不同。所以有這些差別。

【English Translation】 English version: This passage explains that when a Bodhisattva directly realizes the principle of the emptiness of Dharma-nature (dharmata-sunyata), there will be no myriad practices of merit and virtues, nor the perfections (paramita, reaching the other shore) to adorn the Dharma-body (dharma-kaya). If based on conventional truth (samvrti-satya, relative truth), then there is the saying of accomplishing sentient beings and purifying the Buddha-lands. Although there are myriad practices of merit and virtue, ultimately they are accomplished based on the emptiness of Dharma-nature. Without the emptiness of Dharma-nature, nothing can be accomplished. This concluding explanation is the same as the established principle above, which is to clarify the lands that arise from conditions. In order to teach and transform sentient beings, hoping to subdue them, enabling them to enter the wisdom of the Buddha, and giving rise to the roots of the Bodhisattva. Even if the ground is made of sand and stones, or made of seven treasures, and even the Land of Expedient Means (upaya-kausalya, skillful means), the Land of Self-nature (svabhava, self-nature), and the Land of Real Reward (vipaka, retribution), all kinds of different lands, there are differences according to the differences of sentient beings. The Land of Pure Nature (prakrti-parisuddha, naturally pure) is where ultimate wisdom (atyanta-jnana, ultimate wisdom) dwells, without distinctions of defilement and purity, high and low, superior and inferior. Therefore, it is likened to the emptiness of space without various differences. Although the emptiness of space has no various differences, it pervades various lands, and various lands cannot be separated from the emptiness of space without various differences. Ultimately, there is no emptiness of space without various differences outside of the various lands. Now, these four kinds of lands that arise from conditions, although different in defilement and purity, are all based on the Land of Eternal Tranquility and Light (nitya-sukha-atma-parisuddha, eternal bliss, true self, pure) and have the function of teaching and transforming others according to conditions. The Land of Eternal Tranquility and Light also pervades the Land of Expedient Means, and there is no other Tranquil Light apart from the Land of Expedient Means. Therefore, the sutra says, 'The place where the Buddha dwells is called the Land of Eternal Tranquility and Light,' pervading all places, omnipresent. What is observed by ultimate wisdom is that all dharmas are not apart from Dharma-nature. Therefore, it is known that Dharma-nature is called Eternal Tranquility. The sutra says, 'That which has no brightness is called ultimate emptiness,' ultimate emptiness is the nature of ignorance (avidya, ignorance), this nature is bright, therefore it is called Tranquil Light. Eternally abiding and unchanging is called Eternal. Therefore, the Land of Eternal Tranquility and Light is like the emptiness of space, without various differences, which explains the principle of accomplishing the lands of defilement and purity. The second time, briefly citing the Buddha's body and wisdom, to explain the principle of accomplishing the two kinds of lands. For example, Sakyamuni Buddha's (Sakyamuni, the capable one) sixteen-foot golden body, Maitreya Buddha's (Maitreya, the benevolent one) thousand-foot body, and even the body of ten thousand measures. These are all differences in the manifested body (nirmana-kaya, transformation body), with lengths depending on the size of the object being taught. If it is the wisdom and severance obtained by the Buddha spoken of by Sakyamuni Buddha in the Tripitaka, obtaining the fivefold Dharma-body (panca-dharma-kaya, five dharma bodies) and unobstructed wisdom, what difference is there with the unobstructed wisdom obtained by Maitreya Buddha, with both the correct cause and habitual tendencies eradicated? What difference is there between the Buddhas of the ten directions, with one body and one wisdom, power, and fearlessness? There is no difference in the Dharma-nature of Eternal Tranquility. Perhaps it is only that the manifested body appears with images of different lengths according to conditions, and there are differences and reductions according to the superiority and inferiority of conditions. Therefore, there are these differences.

丈六千尺垢凈之異耳。故言以身智釋成垢凈之國也。

第三廣明身智。若作廣略明義此前屬略后屬廣。若作思議不思議明義。略屬思議二諦三藏佛無礙慧。從廣明身智屬不思議二諦明無礙慧。非但不思議真諦異於思議三藏中真。不思議之俗亦異於三藏若干之俗。身智差別亦復如是。何以故。若三藏中取應生父母之身辨其若干。取真諦五分法身辨無若干。極智棲於法性常寂之境此處無有若干。若明色身門內長者尊特之身蓮華藏中大相小相現此勝應為若干。取極智所棲常寂法身之境為無若干。當知真俗永異也。今十方佛色等者一者應身垢國。行化亦皆同等。法身妙色湛然安住此處亦等。智慧等者應身三藏佛。十力無畏慈悲亦等。乃至法身勝應十力無畏亦復不殊。姓等者應身剎利婆羅門貴姓中生。其事一等。法身之性．習種性．性種性．道種性．聖種性．乃至妙覺法性亦皆同等。化眾生等。應身是化有餘眾生。勝應亦是化實報中眾生。此諸處既等。垢凈依報亦復是等。何但諸佛獨有凈國。釋迦亦有凈國名為無勝。而在西方何但釋迦獨娑婆行化。涅槃云一切諸佛亦於此中現轉法輪。故知諸佛皆有隨緣若干之國。等有常寂無礙之慧。故言廣約身智釋成垢凈之國也。此之身智國土互得相釋。若是為眾生故而取國土致有凈穢之

【現代漢語翻譯】現代漢語譯本：只是丈六金身和千尺寶塔在垢與凈上有所不同罷了。所以說，以佛的身智來解釋成就垢穢與清凈的國土。

第三部分廣泛闡明身智。如果將廣和略理解為闡明意義的方式，那麼前文屬於略說，後文屬於廣說。如果將思議和不思議理解為闡明意義的方式，那麼略說屬於思議二諦和三藏佛的無礙智慧。從廣明身智開始，屬於不思議二諦闡明無礙智慧。不僅不思議真諦不同於思議三藏中的真諦，不思議的俗諦也不同於三藏中的若干俗諦。身智的差別也是如此。為什麼這麼說呢？如果三藏中取應化身，即由父母所生的身體，來辨別其若干差別，取真諦中的五分法身來辨別其無若干差別，那麼極智安住於法性常寂之境，此處就沒有若干差別。如果闡明色身門內的長者尊特之身，以及蓮華藏世界中大相和小相的顯現，這些殊勝的應化身就屬於若干差別。取極智所安住的常寂法身之境，就屬於無若干差別。應當知道真諦和俗諦永遠不同。現在十方諸佛的色身等方面，一是應化身所處的垢穢國土，行化也都是相同平等的。法身的妙色湛然安住，此處也是平等無別的。智慧等方面，應化身的三藏佛，十力、無畏、慈悲等等也是平等無別的。乃至法身的殊勝應化身，十力、無畏也同樣沒有差別。姓氏等方面，應化身在剎帝利、婆羅門等貴族姓氏中出生，這些事情是一樣的。法身的自性、習種性、性種性、道種性、聖種性，乃至妙覺法性也都是相同平等的。化度眾生等方面，應化身是化度有餘涅槃的眾生，殊勝應化身也是化度實報莊嚴土中的眾生。這些方面既然是相同的，那麼垢穢和清凈的依報也是相同的。不僅諸佛才有清凈國土，釋迦牟尼佛也有清凈國土，名為無勝，位於西方。不僅釋迦牟尼佛在娑婆世界行化，《涅槃經》說一切諸佛也都在此顯現轉法輪。所以知道諸佛都有隨緣而顯現的若干國土，平等具有常寂無礙的智慧。所以說，廣泛地用身智來解釋成就垢穢和清凈的國土。這身智和國土可以互相解釋。如果是爲了眾生的緣故而取國土，才會有凈穢的差別。

【English Translation】 English version: It is merely the difference between the sixteen-foot body and the thousand-foot pagoda in terms of defilement and purity. Therefore, it is said that the attainment of defiled and pure lands is explained by the Buddha's body and wisdom.

Thirdly, the body and wisdom are extensively elucidated. If 'extensive' and 'concise' are understood as ways of clarifying meaning, then the preceding text is concise, and the following text is extensive. If 'conceivable' and 'inconceivable' are understood as ways of clarifying meaning, then the concise belongs to the conceivable two truths and the unobstructed wisdom of the Threefold Canon Buddha. Starting from the extensive elucidation of body and wisdom, it belongs to the inconceivable two truths clarifying unobstructed wisdom. Not only is the inconceivable ultimate truth different from the ultimate truth in the conceivable Threefold Canon, but the inconceivable conventional truth is also different from the various conventional truths in the Threefold Canon. The difference between body and wisdom is also the same. Why is this so? If, in the Threefold Canon, one takes the manifested body (應生父母之身), the body born of parents, to distinguish its various differences, and takes the fivefold Dharma body in the ultimate truth to distinguish its non-various differences, then the ultimate wisdom dwells in the realm of Dharma-nature's constant stillness, where there are no various differences. If one elucidates the body of the elder and the honored one within the gate of the physical body, and the manifestation of the major and minor marks in the Lotus Treasury world, these excellent manifested bodies belong to the various differences. Taking the realm of the constantly still Dharma body where the ultimate wisdom dwells belongs to the non-various differences. It should be known that the ultimate truth and the conventional truth are eternally different. Now, in terms of the bodies and other aspects of the Buddhas of the ten directions, firstly, the defiled lands where the manifested bodies reside, their transformative activities are also the same and equal. The wonderful color of the Dharma body dwells serenely, and this place is also equal and without difference. In terms of wisdom and other aspects, the Threefold Canon Buddhas of the manifested bodies, their ten powers, fearlessness, compassion, etc., are also equal and without difference. Even the excellent manifested bodies of the Dharma body, their ten powers and fearlessness, are also without difference. In terms of lineage and other aspects, the manifested bodies are born into noble lineages such as Kshatriya and Brahmin, and these matters are the same. The Dharma body's nature, habitual nature, intrinsic nature, path nature, holy nature, and even the wonderful enlightenment Dharma-nature are all the same and equal. In terms of transforming sentient beings and other aspects, the manifested bodies transform sentient beings with remainder, and the excellent manifested bodies also transform sentient beings in the Land of Actual Reward. Since these aspects are the same, the supportive rewards of defilement and purity are also the same. Not only do the Buddhas have pure lands, but Shakyamuni Buddha also has a pure land called 'Unsurpassed,' located in the West. Not only does Shakyamuni Buddha perform transformative activities in the Saha world, but the Nirvana Sutra says that all Buddhas also manifest and turn the Dharma wheel here. Therefore, it is known that all Buddhas have various lands that manifest according to conditions, and equally possess the constant stillness and unobstructed wisdom. Therefore, it is said that the attainment of defiled and pure lands is extensively explained by body and wisdom. This body, wisdom, and land can explain each other. If one takes a land for the sake of sentient beings, then there will be differences of purity and defilement.

殊。是則依報優劣不等。依報既不等為眾生所受正報身智亦復不等。此是將國土釋身智為此義。故即是以身智釋國土。約此即是顯于凈穢(云云)。

第四約三號釋二國者為二。一正釋三號．二辨義廣難受。一正釋者三藐三佛陀名正遍知。若三藏明正遍知。正者對六十二見偏邪得名。觀真不觀俗雖名遍知。若望大乘終名為偏非究竟正也。知者窮真遍俗皆悉明瞭。釋論明知知于數法非數法。若常無常皆知皆遍知非數法即是真諦。其慧無若干也。遍知數法即是俗諦。深識根機隨緣方便有若干也。約此故名遍知。自覺者覺真覺他者覺俗。覺俗故即是隨緣方便若干不同。覺真即是性凈無礙之慧無若干也。不思議中正者觀中道名正。三諦普照名遍。知三諦故名知。但中道之中非數非非數。非常非無常。深悟此理名無礙慧。雙照二諦俗中差別。知病識藥隨緣方便。垢凈不同調伏眾生故有若干也。真俗自覺覺他例前(云云)。故名正遍知也。多陀阿伽度名如法相解如法相說。若三藏中明如法相解者。即是契于真如之理亦稱俗理。而知亦名如法相解。是無礙慧無有若干。應以何法教化何法調伏何法入佛慧何法起根。機感差別而作若干說之。雖復異說皆實不虛故言如法相說。故名如來。釋成垢凈之義也。不思議中如是。佛馱名覺亦

【現代漢語翻譯】現代漢語譯本：因此，所依賴的環境（依報）有好有壞，不相同。既然所依賴的環境不相同，那麼眾生所承受的自身和智慧（正報）也就不相同。這是用國土來解釋自身和智慧的含義。所以，也可以用自身和智慧來解釋國土的含義。從這個角度來說，就是顯示了凈與穢（等等）。

第四，用三種佛號來解釋兩種國土，分為兩部分。一是正式解釋三種佛號，二是辨析意義，廣泛解答疑問。一是正式解釋，『三藐三佛陀』（Samyaksaṃbuddha，正等覺者）名為『正遍知』。如果用三藏來解釋『正遍知』，『正』是針對六十二種錯誤的見解（六十二見）而得名。只觀察真諦而不觀察俗諦，雖然也稱為『遍知』，但如果從大乘的角度來看，最終還是偏頗的，不是究竟的『正』。『知』是窮盡真諦，普遍瞭解俗諦，都能夠明瞭。釋論中說，『知』是知曉有為法和無為法。如果說常與無常都知曉，都普遍知曉，那麼無為法就是真諦，它的智慧沒有差別。普遍知曉有為法就是俗諦，深刻了解眾生的根器，隨著因緣方便而有差別。從這個角度來說，所以稱為『遍知』。『自覺』是覺悟真諦，『覺他』是覺悟俗諦。覺悟俗諦，所以隨著因緣方便而有種種不同。覺悟真諦，就是自性清凈無礙的智慧，沒有差別。在不可思議的境界中，觀察中道名為『正』，三諦普遍照耀名為『遍』，知曉三諦所以名為『知』。但是中道之中，既不是有為法也不是無為法，既不是常也不是無常。深刻領悟這個道理，名為無礙慧。同時照耀真諦和俗諦，瞭解俗諦中的差別，瞭解病癥，識別藥物，隨著因緣方便，垢與凈不同，調伏眾生，所以有種種差別。真諦和俗諦的自覺和覺他，與前面所說類似（等等）。所以名為『正遍知』。

『多陀阿伽度』（Tathāgata，如來）名為『如法相解，如法相說』。如果用三藏來解釋『如法相解』，就是契合真如的道理，也稱為俗理，而知曉它也稱為『如法相解』。這是無礙的智慧，沒有差別。應該用什麼法來教化，用什麼法來調伏，用什麼法進入佛的智慧，用什麼法生起根基，根據眾生的根器和感應的差別而作出種種不同的說法。雖然說法不同，但都是真實不虛的，所以說『如法相說』。所以名為『如來』，解釋了垢與凈的含義。在不可思議的境界中，『佛馱』（Buddha，佛陀）名為『覺』，也

【English Translation】 English version: Therefore, the dependent environment (依報, yībào, the environment upon which beings depend) varies in quality. Since the dependent environment is unequal, the body and wisdom (正報, zhèngbào, the direct result of karma) received by sentient beings are also unequal. This uses the land to explain the meaning of body and wisdom. Therefore, it can also use body and wisdom to explain the meaning of the land. From this perspective, it reveals purity and impurity (etc.).

Fourth, using the three titles of the Buddha to explain the two lands is divided into two parts. The first is the formal explanation of the three titles, and the second is to analyze the meaning and widely answer questions. The first is the formal explanation: 『Samyaksaṃbuddha』 (三藐三佛陀, the perfectly enlightened one) is called 『perfect and universal knowledge』 (正遍知, zhèngbiànzhī). If the Tripiṭaka (三藏, Sānzàng) explains 『perfect and universal knowledge,』『perfect』 is named in contrast to the sixty-two erroneous views (六十二見, liùshí'èr jiàn). Although observing only the truth and not the mundane is called 『universal knowledge,』 from the perspective of Mahayana, it is ultimately biased and not the ultimate 『perfect.』『Knowledge』 is to exhaust the truth and universally understand the mundane, being able to understand everything clearly. The Shastra (釋論, shìlùn) explains that 『knowledge』 is knowing conditioned and unconditioned dharmas. If it is said that permanence and impermanence are both known, and universally known, then unconditioned dharma is the ultimate truth, and its wisdom has no difference. Universally knowing conditioned dharmas is the mundane truth, deeply understanding the faculties of sentient beings, and varying according to conditions and expedients. From this perspective, it is called 『universal knowledge.』『Self-awareness』 is awakening to the truth, and 『awakening others』 is awakening to the mundane. Awakening to the mundane, therefore, varies according to conditions and expedients. Awakening to the truth is the wisdom of self-nature purity and unobstructedness, without difference. In the inconceivable realm, observing the Middle Way is called 『perfect,』 universally illuminating the Three Truths is called 『universal,』 and knowing the Three Truths is called 『knowledge.』 However, within the Middle Way, it is neither conditioned nor unconditioned, neither permanent nor impermanent. Deeply understanding this principle is called unobstructed wisdom. Simultaneously illuminating the two truths, understanding the differences in the mundane, understanding the illness, identifying the medicine, varying according to conditions and expedients, the defiled and the pure are different, and taming sentient beings, therefore, there are various differences. Self-awareness and awakening others in the truth and the mundane are similar to what was said earlier (etc.). Therefore, it is called 『perfect and universal knowledge.』

『Tathāgata』 (多陀阿伽度, Thus Come One) is called 『understanding the Dharma as it is, speaking the Dharma as it is.』 If the Tripiṭaka explains 『understanding the Dharma as it is,』 it is to be in accordance with the principle of Suchness (真如, zhēnrú), also called mundane principle, and knowing it is also called 『understanding the Dharma as it is.』 This is unobstructed wisdom, without difference. What Dharma should be used to teach, what Dharma should be used to tame, what Dharma should be used to enter the Buddha's wisdom, what Dharma should be used to arise from the roots, making various different statements according to the differences in the faculties and responses of sentient beings. Although the statements are different, they are all true and not false, so it is said 『speaking the Dharma as it is.』 Therefore, it is called 『Tathāgata,』 explaining the meaning of defilement and purity. In the inconceivable realm, 『Buddha』 (佛馱, Buddha) is called 『awakening,』 also

名知例如前釋。

就二辨三句廣中為五。一明三句義廣阿難所不能持。二明假使多阿難亦不能持。三明阿難悔責。四明佛慰喻。五釋不能持義如文。

第二明彼菩薩請菩薩之行。即是對上覆宗明佛國因即為三。一請法二佛為說三稱歎還本。請中為三。一悔責二領解三請法。請法者始香積之國以香味二法來此度人。今欲將此土之法還彼作佛事所以請也。彼菩薩雖是大乘之機得悟中道。而於雙照二諦猶未深遠於小乘斷伏俗中未了。是故如來為說雙照之義令其化道無壅。譬如王國備有文武兩種隨其靜亂用有興廢。無賊之世器鈍人羸有寇之時兵利將勇。今明十方佛法具有三諦之義。但娑婆多難於權化為明。諸菩薩等於雙照純熟。彼土善根深厚。于中道實慧速得通達。權道有疑。菩薩欲游於十方須遍行三諦。故須請也。

佛上答因義有二。一橫明二豎明。此中亦二總釋別釋。雖與上文名異義同也。

今就第二佛答中為三。一總標勸學二釋三結釋。又二。一略釋二廣別釋。別釋中為三。一先明不盡有為二明不住無為三疊釋二種。就明不盡有為中為三。一標二釋三結釋。中凡歷四十句以明不盡有為。今言盡無盡者不盡于俗。而廣行萬行不住于無為不同灰斷。真俗俱照道觀雙流凈穢融通權實自在。俗諦是生死

【現代漢語翻譯】名知的解釋如前文所述。

就『二辨三句廣』中分為五部分。一是說明三句的意義廣大，阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）無法完全領受。二是說明即使是更多的內容，阿難也無法完全領受。三是說明阿難的懺悔和自責。四是說明佛陀的安慰和開導。五是解釋無法完全領受的含義，如經文所示。

第二部分說明彼菩薩（Bodhisattva，指為救度眾生而發願成佛的人）請問菩薩的修行。這是對上文的重申，說明佛國（Buddha-kshetra，諸佛所居住的清凈國土）的因，即分為三部分。一是請法，二是佛陀為之解說，三是稱歎並回歸本源。請法中又分為三部分。一是懺悔和自責，二是領悟和理解，三是請法。請法的原因是香積國（香積佛的國土）以香味二法來此度化眾生。現在想將此土的佛法帶回彼國作佛事，所以請法。彼菩薩雖然是大乘（Mahāyāna，佛教的兩大主要流派之一，強調普度眾生）的根基，得悟中道（Madhyamaka，佛教哲學中的一種重要思想，認為一切事物都是空性的），但對於雙照二諦（二諦指真諦和俗諦，是佛教認識世界的兩種方式）還不夠深入，對於小乘（Hināyāna，佛教的另一主要流派，強調個人解脫）的斷除和降伏世俗之心還不夠明瞭。因此，如來（Tathāgata，佛陀的稱號之一）為之解說雙照的意義，使其教化之路沒有阻礙。譬如王國，文武兩種人才都具備，隨著時局的安定或動亂，任用也有興衰。沒有盜賊的時代，兵器遲鈍，士兵羸弱；有寇賊的時候，兵器鋒利，將領勇猛。現在說明十方佛法都具有三諦（三諦指空諦、假諦、中諦，是天臺宗的重要理論）的意義。但娑婆世界（Sahā，我們所居住的這個世界）多災多難，所以側重於權巧方便的教化。諸菩薩對於雙照已經純熟。彼土的善根深厚，對於中道實慧能夠迅速通達。對於權道有所疑惑。菩薩想要遊歷十方，必須普遍修行三諦，所以需要請法。

佛陀上文回答因的意義有二，一是橫向說明，二是縱向說明。這裡也是如此，分為總釋和別釋。雖然與上文名稱不同，但意義相同。

現在就第二部分佛陀的回答中分為三部分。一是總標勸學，二是解釋，三是總結。又分為二部分。一是略釋，二是廣別釋。別釋中分為三部分。一是先說明不盡有為（不完全捨棄有為法），二是說明不住無為（不執著于無為法），三是重疊解釋這兩種。就說明不盡有為中分為三部分。一是標，二是釋，三是結釋。其中總共用了四十句來闡明不盡有為。現在說盡與不盡，是不捨棄世俗，而廣泛地修行萬行，不住于無為，不同於灰身泯智的斷滅。真俗二諦相互照耀，道觀雙流，凈與穢相互融合，權巧與真實自在運用。俗諦是生死。

【English Translation】 The explanation of 'name and knowledge' is as previously explained.

Regarding the 'two distinctions and three sentences' expansion, it is divided into five parts. First, it explains that the meaning of the three sentences is vast, and Ānanda (one of the Buddha's ten principal disciples, known for his exceptional memory) cannot fully grasp it. Second, it explains that even with more content, Ānanda would still not be able to fully grasp it. Third, it describes Ānanda's repentance and self-reproach. Fourth, it describes the Buddha's comfort and guidance. Fifth, it explains the meaning of not being able to fully grasp it, as stated in the scripture.

The second part explains that the Bodhisattva (a being who has vowed to attain Buddhahood for the sake of all sentient beings) asks about the practice of Bodhisattvas. This is a reiteration of the previous text, explaining that the cause of the Buddha-kshetra (the pure land where Buddhas reside) is divided into three parts. First, requesting the Dharma; second, the Buddha explaining it; and third, praising and returning to the origin. Within the request for the Dharma, there are three parts. First, repentance and self-reproach; second, understanding and comprehension; and third, requesting the Dharma. The reason for requesting the Dharma is that the Fragrant Accumulation Land (the land of the Fragrant Accumulation Buddha) uses the two Dharmas of fragrance and taste to come here to liberate beings. Now, wanting to bring the Dharma of this land back to that land to perform Buddha-work, hence the request for the Dharma. Although that Bodhisattva has the foundation of Mahāyāna (one of the two major schools of Buddhism, emphasizing universal salvation), and has awakened to the Middle Way (Madhyamaka, an important concept in Buddhist philosophy, which holds that all things are empty), they are not yet deeply versed in the dual illumination of the two truths (the two truths refer to the ultimate truth and the conventional truth, which are two ways of understanding the world in Buddhism), and they are not yet clear about the Hināyāna's (another major school of Buddhism, emphasizing individual liberation) cutting off and subduing of worldly desires. Therefore, the Tathāgata (one of the titles of the Buddha) explains the meaning of dual illumination, so that their path of teaching is without obstacles. For example, a kingdom has both civil and military talents, and their employment rises and falls with the stability or turmoil of the times. In times without thieves, weapons are dull and soldiers are weak; in times with bandits, weapons are sharp and generals are brave. Now, it is explained that the Buddhadharma of the ten directions has the meaning of the three truths (the three truths refer to the truth of emptiness, the truth of provisional existence, and the truth of the middle way, which is an important theory of the Tiantai school). However, the Sahā world (the world we live in) is full of difficulties, so it focuses on expedient teachings. The Bodhisattvas are already proficient in dual illumination. The good roots of that land are deep, and they can quickly understand the wisdom of the Middle Way. They have doubts about the expedient path. Bodhisattvas who want to travel to the ten directions must universally practice the three truths, so they need to request the Dharma.

The Buddha's previous answer regarding the meaning of cause has two aspects: one is horizontal explanation, and the other is vertical explanation. It is the same here, divided into general explanation and specific explanation. Although the names are different from the previous text, the meaning is the same.

Now, regarding the second part of the Buddha's answer, it is divided into three parts. First, a general introduction to encourage learning; second, explanation; and third, conclusion. It is further divided into two parts. First, a brief explanation; and second, a detailed explanation. The detailed explanation is divided into three parts. First, explaining not exhausting conditioned existence (not completely abandoning conditioned dharmas); second, explaining not dwelling in unconditioned existence (not being attached to unconditioned dharmas); and third, repeating the explanation of these two. Regarding explaining not exhausting conditioned existence, it is divided into three parts. First, stating; second, explaining; and third, concluding. Among them, a total of forty sentences are used to elucidate not exhausting conditioned existence. Now, saying exhausting and not exhausting means not abandoning the mundane, but widely practicing myriad practices, not dwelling in the unconditioned, not like the annihilation of body and mind. The two truths of the real and the conventional illuminate each other, the flow of the path is dual, purity and impurity merge, and expedient and real are freely used. The conventional truth is birth and death.

有為可盡之法故名為盡。真諦是涅槃無為空法名不可盡。故云盡無盡門。眾生應以此門得度。即以此法起菩薩根入佛慧也。亦是釋成室內所明如是疾者非真非有之意。若入此門乃能凈穢雙游道觀自在。則不為凈名所訶。私問若香積土菩薩方請此法雲何能游此娑婆。私答以權引實故有斯問。以實隨權故能游娑婆(云云)。文中禪定如地獄生死如園者。此借子在難父在宅。雖有五欲常如受苦。若得拔難其心乃悅(云云)。

第二從不住無為者亦為三。一標二別釋三結。就釋中歷十六句廣明不住無為如文。

第三就疊釋不盡不住即釋成上佛國之中橫豎二意。橫則十七句。句句之中皆約四教四門以明橫相。豎則從真心徹至佛果有十三句之淺深。亦有結釋橫豎之義。今此中先歷四十句廣辨不盡有為。次十六句廣辨不住無為。對上橫豎明法相深廣之意。次有四雙疊釋三種權實二智。自地豎深化他愿滿釋成橫豎義。前橫豎說中不盡在前不住在後。疊釋中不住在前不盡在後。后前互辨者明無前無後前後雙融之意。今言不住無為則是于實諦無滯。自行事成。不盡有為則是于俗諦遍知化他無壅。權實雙照自他兼達。若三諦圓明自能深徹。則是無礙慧無有若干。若以化他無所壅礙故能垢凈雙遊方便若干也。

就此疊釋中有

【現代漢語翻譯】現代漢語譯本：因為有為法是可以窮盡的，所以稱為『盡』。真諦是涅槃（Nirvana，寂滅）無為（Asamskrta，不造作）之法，名為『不可盡』。所以說『盡無盡門』。眾生應當通過這個法門得到解脫。也就是通過這個法發起菩薩的根基，進入佛的智慧。這也是解釋維摩詰室（Vimalakirti's chamber）中所說的『如是疾者非真非有』的含義。如果進入這個法門，才能在清凈和污穢中自由自在地遊歷，觀照自在，就不會被維摩詰（Vimalakirti）所呵斥。私下請問，如果香積佛國（Gandhavyuha）的菩薩才請問這個法，怎麼能遊歷這個娑婆世界（Saha world）呢？私下回答，因為用權巧方便來引導真實，所以有這樣的疑問。因為用真實來隨順權巧方便，所以能夠遊歷娑婆世界（云云）。文中說禪定如同地獄，生死如同花園，這是借用兒子在危難中，父親在家中的比喻。雖然有五欲的享受，卻常常像在受苦。如果能夠脫離危難，內心才會喜悅（云云）。第二，從『不住無為』來說，也分為三部分：一、標示；二、分別解釋；三、總結。在解釋中，用十六句廣泛地闡明『不住無為』，如經文所示。第三，就重疊解釋『不盡』和『不住』，也就是解釋佛國（Buddha-land）之中的橫向和縱向兩種含義。橫向則有十七句，每一句都用四教（Four Teachings）和四門（Four Gates）來闡明橫向的含義。縱向則從真心（True Mind）徹悟到佛果（Buddha-fruit），有十三句的淺深層次。也有總結解釋橫向和縱向含義的意義。現在這裡先用四十句廣泛地辨析『不盡有為』，再用十六句廣泛地辨析『不住無為』，對照上面橫向和縱向，闡明法相的深刻和廣博的含義。接下來有四雙重疊解釋三種權實二智（Two Wisdoms of Provisional and Real）。從自身修行的深化到度化他人的願望圓滿，解釋橫向和縱向的含義。前面橫向和縱向的說法中，『不盡』在前，『不住』在後。重疊解釋中，『不住』在前，『不盡』在後。前後互相辨析，是爲了闡明沒有前後，前後雙重融合的含義。現在說『不住無為』，就是對於實諦（Paramartha-satya，真諦）沒有滯礙，自身修行成就。『不盡有為』就是對於俗諦（Samvriti-satya，世俗諦）普遍知曉，度化他人沒有阻礙。權巧和真實雙重照耀，自身和他人都兼顧通達。如果三諦（Three Truths）圓融明瞭，自身就能深刻徹悟，那就是無礙的智慧，沒有若干差別。如果用度化他人沒有阻礙的緣故，就能夠在污穢和清凈中自由遊歷，方便善巧各有不同。就這個重疊解釋中，有

【English Translation】 English version: Because conditioned dharmas (Samskrta-dharma) can be exhausted, they are called 'exhaustible'. The ultimate truth (Paramartha-satya) is Nirvana (extinction) unconditioned dharma (Asamskrta-dharma), which is called 'inexhaustible'. Therefore, it is said 'the gate of exhaustible and inexhaustible'. Sentient beings should attain liberation through this gate. That is, through this dharma, the roots of Bodhisattvas are aroused and enter the wisdom of the Buddha. This also explains the meaning of 'such a sick person is neither true nor existent' as explained in Vimalakirti's chamber. If one enters this gate, one can freely roam in purity and defilement, observing freely, and will not be rebuked by Vimalakirti. I privately ask, if only the Bodhisattvas of Gandhavyuha (Land of Fragrant Accumulations) inquire about this dharma, how can they roam in this Saha world? I privately answer, because expedient means are used to guide reality, there is such a question. Because reality follows expedient means, one can roam in the Saha world (etc.). In the text, meditation is like hell, and birth and death are like a garden, which is a metaphor for a son in distress and a father at home. Although there are the enjoyments of the five desires, it is often like suffering. If one can escape from the difficulties, one's heart will be joyful (etc.). Secondly, from 'not abiding in the unconditioned', it is also divided into three parts: first, indication; second, separate explanation; and third, conclusion. In the explanation, sixteen sentences are used to extensively explain 'not abiding in the unconditioned', as in the text. Thirdly, the overlapping explanation of 'inexhaustible' and 'not abiding' explains the horizontal and vertical meanings in the Buddha-land. Horizontally, there are seventeen sentences, each of which uses the Four Teachings and Four Gates to explain the horizontal aspect. Vertically, from the True Mind to the Buddha-fruit, there are thirteen sentences of varying depths. There is also the meaning of summarizing and explaining the horizontal and vertical meanings. Now, here, forty sentences are first used to extensively analyze 'inexhaustible conditioned', and then sixteen sentences are used to extensively analyze 'not abiding in the unconditioned', contrasting the above horizontal and vertical, to explain the profound and broad meaning of the Dharma characteristics. Next, there are four pairs of overlapping explanations of the three provisional and real wisdoms. From the deepening of one's own practice to the fulfillment of the wish to transform others, the meaning of horizontal and vertical is explained. In the previous horizontal and vertical statements, 'inexhaustible' is in front and 'not abiding' is behind. In the overlapping explanation, 'not abiding' is in front and 'inexhaustible' is behind. The mutual discrimination between front and back is to clarify that there is no front and back, and the front and back are doubly integrated. Now, saying 'not abiding in the unconditioned' means that there is no stagnation in the ultimate truth, and one's own practice is accomplished. 'Inexhaustible conditioned' means that one is universally aware of the conventional truth, and there is no obstruction in transforming others. Expedient means and reality shine doubly, and both oneself and others are taken care of and understood. If the Three Truths are perfectly clear, one can deeply understand oneself, which is unobstructed wisdom, without any differences. If, because there is no obstruction in transforming others, one can freely roam in defilement and purity, and the skillful means are different. In this overlapping explanation, there are

四雙初福德智慧為一雙。二慈悲誓願為一雙。三識藥授藥為一雙。四知病滅病為一雙。約此應明權實二智。自有自行權實自行化他權實化他權實。自修中道之理為實。雙照二諦為權。此是自行明權實。若是自觀二諦之理為實為他說二諦為權。是名自行化他明權實。若化他明權實者此則約緣無定。或說權為實或說實為權。或於權中而辨權實或於實中而辨權實。逗機深淺逐物便宜不可復定。約此判思議不思議三種二諦。若是自行權實一向判屬不思議二諦。若自行化他權實此中亦屬不思議亦屬思議。何故爾。如通教所明二諦。含中道在真諦中。故言三乘人同以無言說道斷煩惱入涅槃。若是合真入俗者如涅槃云。我與彌勒共論世諦。五百比丘謂說真諦即此義也。雖不彰中道之名而有其義。其義兩屬故名為通。通者通於二乘。見真諦之空。若通別教圓教則亦見於空亦見不空。能通見空即是思議。見不空即是不思議。見空智慧如螢火。見不空智慧如日月日月照用既廣治惑亦大。二乘人智慧既小所斷亦小。若菩薩自行則見空不空。化他利物但見於空不見不空。故知自行化他權實亦屬思議亦屬不思議也。若化他權實一向是思議。二諦何以故思議。二諦無中道體故明真時則永寂如空。明有時如石里有金石金有異。于永寂之空真俗條別。是

則以永寂之意而測真。如石金之心以解俗。故言是思議二諦。但思議之真有漸頓義。譬如金石漸漸融冶稍稍消磨礦盡金現。思議之真亦復如是。故有三種。如一切森羅對目千種萬形。原其同是四大此乃名下所詮。如四大雖復遍成諸物俱是無常生滅之法。名為中道。如生滅雖復遷謝同是無生無滅入于真諦。此豈非漸頓也。不思議則不如是。為有中道之本體約體明二諦名不可思議。譬如如意珠能雨種種七寶。珠中畢竟無所有求不可得祇言畢竟空而能雨寶。不思議理亦如是。非真非俗畢竟清凈而能真俗具足圓備一切。真俗俱不可圖度故稱不可思議。若約此珠以辨通教者如珠不雨寶時。則無有金銀相貌此與凡珠何異。即是于俗破之求寶畢竟空無。此空與真諦斷空何異。約此明可思議相是三藏思議二諦也。若知其功能發願求寶能于空中即出種種資生之物。此空不同二乘之人入真空也。所出之寶異於世間珍玩。此不同凡夫俗有如菩薩深見不思議二諦亦是開合。真俗具出二種如前。今將三種權實釋于不盡權實雙游之義也。複次歷四教明不盡不住。三藏教明若觀真斷結以空為證。則同二乘灰斷住于無為。何由能得三阿僧祇成就佛法。故不得住于無為。不盡有為者慈悲六度本約有修行教化俗中眾生。若入真則無此事。若斷盡諸有之因因盡

【現代漢語翻譯】現代漢語譯本：因此，要用永恒寂靜的意境來衡量真理。如同用金石的本質來理解世俗。所以說這是思議二諦（可以通過思考理解的兩種真理）。但思議之真有漸悟和頓悟的區別。比如金石，漸漸地熔化冶煉，慢慢地消磨，礦石耗盡，金子顯現。思議之真也是這樣。所以有三種情況。比如一切森羅萬象，在眼睛裡呈現出千種萬般的形態。追溯它們的本源，都是四大（地、水、火、風），這便是名稱所詮釋的。比如四大雖然普遍構成萬物，但都是無常生滅的法則，這叫做中道。比如生滅雖然遷流變化，但同是無生無滅，進入真諦。這難道不是漸悟和頓悟嗎？不思議則不是這樣。因為有中道的本體，依據本體來闡明二諦，叫做不可思議。比如如意珠，能降下種種七寶。珠子裡面畢竟什麼都沒有，求也求不到，只能說是畢竟空，卻能降下寶物。不可思議的道理也是這樣。非真非俗，畢竟清凈，卻能真俗具足，圓滿具備一切。真和俗都不可推測衡量，所以稱為不可思議。如果依據這顆珠子來辨別通教，就像珠子不降寶物的時候，就沒有金銀的相貌，這和普通的珠子有什麼區別？這就是在世俗中破除，求寶畢竟是空無。這種空和真諦的斷滅空有什麼區別？依據這個來闡明可思議相，就是三藏教的思議二諦。如果知道它的功能，發願求寶，就能在空中立即出現種種生活所需的物品。這種空不同於二乘之人進入真空。所出現的寶物不同於世間的珍玩。這不同於凡夫的世俗存在，如同菩薩深刻地見到不可思議的二諦，也是開合。真俗兩種都出現，如同前面所說。現在用三種權實來解釋不盡，是權實雙游的含義。再次，歷經四教來闡明不盡不住。三藏教闡明，如果觀察真理，斷除煩惱，以空為證，就和二乘一樣，灰身泯智，停留在無為的境界。怎麼能夠經過三大阿僧祇劫來成就佛法呢？所以不能停留在無為的境界。不盡有為，就是慈悲六度，本來是依據有為法來修行，教化世俗中的眾生。如果進入真諦，就沒有這件事了。如果斷盡諸有的原因，原因斷盡

【English Translation】 English version: Therefore, one should measure truth with the intention of eternal tranquility, just as one understands the mundane with the essence of stone and gold. Hence, it is said that these are the two truths of thought (two truths that can be understood through thinking). However, the truth of thought has gradual and sudden meanings. For example, gold and stone gradually melt and refine, slowly erode, the ore is exhausted, and gold appears. The truth of thought is also like this. Therefore, there are three situations. For example, all the myriad phenomena appear in the eyes in thousands of forms. Tracing their origin, they are all the Four Great Elements (earth, water, fire, and wind), which is what the name explains. For example, although the Four Great Elements universally constitute all things, they are all impermanent laws of arising and ceasing, which is called the Middle Way. For example, although arising and ceasing change and pass away, they are the same as non-arising and non-ceasing, entering the true reality. Is this not gradual and sudden? The inconceivable is not like this. Because there is the substance of the Middle Way, explaining the two truths based on the substance is called inconceivable. For example, the wish-fulfilling jewel can rain down all kinds of seven treasures. There is nothing in the jewel after all, and it cannot be obtained even if sought. It can only be said that it is ultimately empty, but it can rain down treasures. The principle of the inconceivable is also like this. Neither true nor mundane, ultimately pure, yet it can fully possess both truth and mundane, completely equipped with everything. Both truth and mundane are immeasurable, so it is called inconceivable. If we use this jewel to distinguish the Common Teaching, it is like when the jewel does not rain down treasures, it does not have the appearance of gold and silver. What is the difference between this and ordinary jewels? This is to break through in the mundane, and seeking treasures is ultimately empty. What is the difference between this emptiness and the annihilation emptiness of true reality? Explaining the conceivable aspect based on this is the two truths of thought in the Tripitaka Teaching. If one knows its function, makes a vow to seek treasures, then all kinds of necessities for life will immediately appear in the air. This emptiness is different from the emptiness that people of the Two Vehicles enter. The treasures that appear are different from the world's treasures. This is different from the mundane existence of ordinary people, just as Bodhisattvas deeply see the inconceivable two truths, which is also opening and closing. Both truth and mundane appear, as mentioned before. Now, the three kinds of provisional and real are used to explain the inexhaustible, which is the meaning of the provisional and real traveling together. Furthermore, going through the Four Teachings to explain the inexhaustible and non-abiding. The Tripitaka Teaching explains that if one observes the truth, cuts off afflictions, and takes emptiness as proof, then one will be the same as the Two Vehicles, extinguishing body and wisdom, and staying in the realm of non-action. How can one achieve Buddhahood after three great asamkhya kalpas? Therefore, one cannot stay in the realm of non-action. The inexhaustible conditioned is that compassion and the Six Perfections are originally based on conditioned dharmas to cultivate, teaching and transforming sentient beings in the mundane world. If one enters the true reality, there is no such thing. If one cuts off the causes of all existence, the causes are cut off

則果亡。云何得處三界廣行佛法。今以不盡有為結漏而修佛法。能成道轉法輪以三藏化他權實具足也。通教不盡不住者。若盡有為則同二乘。若住無為乖菩薩道。是故方便從空出假利益眾生。如空種樹。巧妙方便故不盡有為。不取空證故不住無為。別教不盡不住者。若但用二觀為方便道。得入中道。是為住無為盡有為。今雖得入中道之理。但塵沙佛法悉未現前皆知皆學。豈得保此中道。應須照俗。是故從中反照二諦名不住無為。若除二諦之俗更無俗可觀。今照此二諦遍行一切佛道。故言不盡有為。不保中道故言不住無為。圓教中還約別教明義。若但觀中即是盡二諦。不照二諦即是住無為。今三諦圓觀一時能了。了真不住于真。了俗不盡于俗。不住不盡一時雙照權實俱明(云云)。若此間多惡故治兵講武多。以化他二諦逗之。于自行二諦未了。故香飯來此。便三乘之人近遠皆如身子之流。食此飯者至發心乃消。於法華中開佛知見。即是三種權實而得具足。彼土無惡但制禮作樂。唯以自行權實。于化他權實未了。是故慇勤請此方便還香積土。施作佛事令彼實行之者三種權實皆悉圓通自在無礙也。問彼土菩薩在香樹下得功德藏三昧。一切佛法皆在其中。云何言于化他權實未了。答有二義。一者彼雖具有彼土不行此化。則於二

【現代漢語翻譯】則果亡。如何才能在三界廣為傳播佛法？現在以不盡的有為之法和煩惱結漏來修習佛法，能夠成就佛道，轉動法輪，以三藏教義化度他人，權巧方便和真實智慧都具備圓滿。通教的不盡不住是指，如果窮盡有為之法，就與二乘（聲聞乘和緣覺乘）相同；如果安住于無為之法，就違背了菩薩道。因此，方便地從空性中生出假有，利益眾生，就像在虛空中種樹一樣。因為巧妙地運用方便，所以不窮盡有為之法；因為不執取空性的證悟，所以不安住于無為之法。別教的不盡不住是指，如果僅僅用二觀（空觀和假觀）作為方便之道，得以進入中道，這就是安住于無為，窮盡有為。現在雖然得以進入中道的道理，但是塵沙般的佛法還沒有完全顯現，沒有全部知曉和學習，怎麼能保證守住這個中道呢？應該反過來觀照世俗。因此，從中道反過來觀照二諦（真諦和俗諦），稱為不安住于無為。如果去除二諦中的俗諦，就沒有什麼世俗可以觀照了。現在觀照這二諦，普遍地修行一切佛道，所以說不窮盡有為。不執守中道，所以說不安住于無為。圓教中還是按照別教來闡明這個道理。如果僅僅觀照中道，就是窮盡了二諦；不觀照二諦，就是安住于無為。現在三諦（空諦、假諦、中諦）圓融地觀照，一時就能明瞭。明瞭真諦，卻不住著于真諦；明瞭俗諦，卻不窮盡于俗諦。不住著和不窮盡，一時雙重觀照，權巧方便和真實智慧同時彰顯（等等）。如果這個世界惡事很多，所以要整頓軍隊，講習武事，用化度他人的二諦來引導他們。對於自身修行的二諦還沒有明瞭，所以香飯來到這裡，三乘（聲聞乘、緣覺乘、菩薩乘）之人，無論遠近，都像舍利弗（Sariputra）一樣。吃這種飯的人，要到發菩提心才能消化。在《法華經》中開示佛的知見，就是三種權巧方便和真實智慧都得以具備圓滿。那個世界沒有惡事，只是制定禮儀，製作音樂，只用自身修行的權巧方便和真實智慧，對於化度他人的權巧方便和真實智慧還沒有明瞭。所以慇勤地邀請這位方便尊者回到香積佛土，施行佛事，讓那些實行菩薩道的人，三種權巧方便和真實智慧都能夠圓融通達，自在無礙。問：那個世界的菩薩在香樹下得到功德藏三昧（Gongde zang samadhi），一切佛法都在其中，為什麼說對於化度他人的權巧方便和真實智慧還沒有明瞭？答：有兩種解釋。一是他們雖然具有，但是在那個世界不施行這種化度，那麼對於二諦猶為不了。二者雖能普化。於此土眾生根性。則不逗其機。是故言未了也

【English Translation】 Then the result is lost. How can one widely spread the Buddha-dharma in the Three Realms? Now, by practicing the Buddha-dharma with inexhaustible conditioned dharmas and defilement-leakages, one can achieve Buddhahood, turn the Dharma wheel, and transform others with the Three Pitakas (Tripitaka), fully possessing both expedient means and ultimate truth. 'Inexhaustible and non-abiding' in the Common Teaching (Tongjiao) means that if one exhausts conditioned dharmas, one becomes the same as the Two Vehicles (Shravakayana and Pratyekabuddhayana); if one abides in unconditioned dharmas, one deviates from the Bodhisattva path. Therefore, one expediently emerges from emptiness to establish provisional existence, benefiting sentient beings, like planting trees in the sky. Because of skillful expedient means, one does not exhaust conditioned dharmas; because one does not grasp the attainment of emptiness, one does not abide in unconditioned dharmas. 'Inexhaustible and non-abiding' in the Distinct Teaching (Biejiao) means that if one only uses the Two Contemplations (emptiness and provisional existence) as the path of expedient means, one can enter the Middle Way, which is abiding in unconditioned dharmas and exhausting conditioned dharmas. Now, although one can enter the principle of the Middle Way, the Buddha-dharmas as numerous as dust motes have not yet fully manifested, and one has not fully known and learned them all. How can one guarantee to maintain this Middle Way? One should turn back to illuminate the mundane. Therefore, turning back from the Middle Way to illuminate the Two Truths (ultimate truth and conventional truth) is called non-abiding in unconditioned dharmas. If one removes the conventional truth from the Two Truths, there is nothing mundane left to contemplate. Now, contemplating these Two Truths, one universally practices all Buddha-dharmas, so it is said that one does not exhaust conditioned dharmas. Not clinging to the Middle Way is why it is said that one does not abide in unconditioned dharmas. In the Perfect Teaching (Yuanjiao), the meaning is still explained in terms of the Distinct Teaching. If one only contemplates the Middle Way, one exhausts the Two Truths; if one does not illuminate the Two Truths, one abides in unconditioned dharmas. Now, the Three Truths (emptiness, provisional existence, and the Middle Way) are contemplated in a perfect and integrated way, and one can understand them all at once. Understanding the ultimate truth, one does not abide in the ultimate truth; understanding the conventional truth, one does not exhaust the conventional truth. Non-abiding and non-exhausting, one illuminates both at the same time, and both expedient means and ultimate truth are clearly manifested (etc.). If there is much evil in this world, then one must rectify the military and practice martial arts, guiding them with the Two Truths of transforming others. Because one has not yet understood the Two Truths of self-cultivation, the fragrant rice comes here, and people of the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana), near and far, are all like Shariputra (Sariputra). Those who eat this rice will not digest it until they generate the Bodhi mind. In the Lotus Sutra, revealing the Buddha's knowledge and vision means that the three kinds of expedient means and ultimate truth are fully possessed. That world has no evil, but only establishes rituals and makes music, using only the expedient means and ultimate truth of self-cultivation, and not yet understanding the expedient means and ultimate truth of transforming others. Therefore, they earnestly invite this expedient one to return to the Fragrant Accumulation Buddha Land, to perform Buddha-deeds, so that those who practice the Bodhisattva path can have all three kinds of expedient means and ultimate truth perfectly integrated, unobstructed, and free. Question: The Bodhisattvas in that land attain the Samadhi of the Treasury of Merit (Gongde zang samadhi) under the fragrant trees, and all Buddha-dharmas are contained within it. Why is it said that they have not yet understood the expedient means and ultimate truth of transforming others? Answer: There are two explanations. First, although they possess it, they do not practice this transformation in that land, so they still do not understand the Two Truths. Second, although they can universally transform, they do not match the dispositions of the sentient beings in this land. Therefore, it is said that they have not yet understood.

乘小道知根知藥不得明瞭。二者彼土雖凈有權有實。實者但稟一實之教未稟方便。是故請法也。複次將福德誓願識藥知病四雙歷四教。一一作相分明成就(云云)。今且約圓教作之。福德莊嚴是五度之法。必須遍約有作無作兩種四諦。彼土中修行諸度具足塵沙佛法。若於分段中修福德滿。能坐三藏道場作佛教化眾生。故言不盡有為也。若方便有餘中行福德滿。即于其土坐道場。乃至別教圓教報土福德滿。即坐道場作佛。今為遍滿此等福德莊嚴故不盡有作無作二種有為。為智慧。故不盡有為者。境能發智。若卻分段有餘變易等。何所觀察。既不識分段塵沙境界相貌。是則智慧不滿。智慧不滿不能得隨緣諸土而坐道場。故不盡有為為增智慧故。此是用福慧二嚴結成上菩薩行也。第二雙不盡有為者。欲以大慈大悲拔苦與樂。此之慈悲何但拔思議二諦有作之苦。與其思議真諦之樂。亦拔不思議無作四諦之苦。與其中道究竟之樂。若分段苦盡即能道樹斷結為三藏佛。乃至變易苦盡即為別教之佛。以此大慈大悲利益一切故言不盡有為也。滿本願者則是昔時起四弘誓願。廣緣有作無作二種四諦。起此誓願愿既未滿。那得盡有為也。第三集法藥亦如是。塵沙佛法約有而論。深淺根機大小性慾善惡對治。若色若香一切萬法悉須遍知。未具

【現代漢語翻譯】現代漢語譯本通過小道（乘小道）瞭解根本和藥物，卻不能完全明白。第二點是，那個凈土雖然清凈，卻有權教和實教之分。實教之人只是接受一實之教，沒有接受方便之教。所以才要請法。再次，將福德、誓願、識藥、知病這四雙，歷經四教（四種教法），一一作為相貌分明地成就（如前所述）。現在且按照圓教來做。福德莊嚴是五度（五種修行方法）之法。必須普遍地結合有作和無作兩種四諦（四種真理）。那個凈土中修行諸度，具足如塵沙般眾多的佛法。如果在分段生死中修福德圓滿，就能在三藏道場（佛教經典場所）說法教化眾生。所以說不盡有為。如果在方便有餘土中修行福德圓滿，就在那個凈土坐道場。乃至別教、圓教的報土福德圓滿，就坐道場成佛。現在爲了遍滿這些福德莊嚴，所以不盡有作和無作兩種有為。爲了智慧，所以不盡有為，是因為境界能夠啓發智慧。如果捨棄分段生死、有餘土、變易生死等，又觀察什麼呢？既然不認識分段生死、塵沙境界的相貌，那麼智慧就不圓滿。智慧不圓滿就不能在隨緣的各種國土坐道場。所以不盡有為是爲了增長智慧。這是用福慧兩種莊嚴來總結上面的菩薩行。第二雙，不盡有為，是想要用大慈大悲拔除痛苦，給予快樂。這種慈悲不僅僅是拔除思議二諦（兩種真理）有作之苦，給予思議真諦之樂，也要拔除不思議無作四諦之苦，給予其中道究竟之樂。如果分段生死的苦盡了，就能在菩提樹下斷除煩惱，成為三藏佛。乃至變易生死的苦盡了，就成為別教之佛。用這種大慈大悲利益一切眾生，所以說不盡有為。圓滿本願，就是過去發起四弘誓願（四種偉大的誓言），廣泛地緣于有作和無作兩種四諦。發起這些誓願，誓願既然沒有圓滿，怎麼能盡有為呢？第三，聚集法藥也是這樣。塵沙佛法如果從有作的角度來說，深淺根機、大小善惡對治。無論是色、香，一切萬法都必須普遍知曉，沒有具足

【English Translation】 English version Knowing the root and the medicine through the small path (乘小道) does not lead to complete understanding. Secondly, although that Pure Land is pure, it has provisional (權) and real (實) teachings. Those who adhere to the real teaching only receive the one reality teaching (一實之教) and have not received the expedient teachings (方便). Therefore, they request the Dharma. Furthermore, the four pairs of blessings (福德), vows (誓願), knowing the medicine (識藥), and knowing the illness (知病) are applied to the four teachings (四教), each clearly manifesting as distinct characteristics (相). Now, let's consider it in terms of the perfect teaching (圓教). The adornment of blessings (福德莊嚴) is the Dharma of the five perfections (五度). It must be universally combined with both active (有作) and inactive (無作) aspects of the two types of Four Noble Truths (四諦). In that Pure Land, the practice of various perfections is replete with Buddha-dharmas as numerous as grains of sand. If one cultivates blessings to fulfillment in the realm of conditioned existence (分段生死), one can sit in the Tripitaka (三藏) Dharma-place and teach and transform sentient beings. Therefore, it is said that 'not exhausting conditioned action (不盡有為).' If one practices blessings to fulfillment in the Land of Expedient Remainder (方便有餘土), one will sit in the Dharma-place in that land. Furthermore, when the blessings in the Reward Land (報土) of the Distinct Teaching (別教) and the Perfect Teaching are fulfilled, one will sit in the Dharma-place and become a Buddha. Now, in order to pervade these adornments of blessings, one does not exhaust the two types of conditioned action, active and inactive. For the sake of wisdom, one does not exhaust conditioned action because the realm can inspire wisdom. If one abandons the conditioned existence, the Land of Expedient Remainder, and the realm of transformation (變易生死), what is there to observe? Since one does not recognize the characteristics of conditioned existence and the realms of sand-like aggregates, then wisdom is not complete. If wisdom is not complete, one cannot sit in the Dharma-place in various lands according to conditions. Therefore, not exhausting conditioned action is for the sake of increasing wisdom. This is using the two adornments of blessings and wisdom to conclude the above Bodhisattva practice. The second pair, 'not exhausting conditioned action,' is because one wants to use great compassion (大慈大悲) to remove suffering and give joy. This compassion not only removes the suffering of active aspects of the two truths of conceptual thought (思議二諦) and gives the joy of the truth of conceptual thought, but also removes the suffering of the inactive aspects of the Four Noble Truths beyond conceptual thought (不思議無作四諦) and gives the ultimate joy of the Middle Way (中道). If the suffering of conditioned existence is exhausted, one can cut off afflictions under the Bodhi tree and become a Tripitaka Buddha. Furthermore, if the suffering of transformation is exhausted, one becomes a Buddha of the Distinct Teaching. Using this great compassion to benefit all sentient beings, it is said that 'not exhausting conditioned action.' Fulfilling the original vows (本願) means that in the past, one made the four great vows (四弘誓願), extensively connected to the active and inactive aspects of the two types of Four Noble Truths. Having made these vows, since the vows are not yet fulfilled, how can one exhaust conditioned action? Third, gathering the Dharma medicine is also like this. The sand-like aggregates of Buddha-dharmas, if discussed from the perspective of active action, involve the depth and shallowness of faculties, the greatness and smallness of good and evil, and the antidotes. Whether it is form or smell, all ten thousand dharmas must be universally known, and not having

佛法不應滅受而取證。是故不住無為。無為之中無病無藥無能授所授。今欲作度老病死大醫王。授與眾生治煩惱藥。豈得斷盡有為。以不盡故能作三藏佛。知二乘四諦因緣法藥治分段之病。乃至能作別教圓教盧舍那佛。授與中道法藥。若盡有為無此等也。第四眾生是有為。今住無為則不入有為巨海。何得識知其病貪慾瞋癡種種相貌。既不識病差機說法是眾生怨。妄授于藥非是明醫。為知病故不住無為。為滅病故不盡有為。所言滅者非是滅無之滅。諸佛菩薩隨所調伏眾生之處名為解脫。自於中無縛能解他縛亦不縛不脫。能令眾生得不縛不脫。名之為滅為調伏。故不盡有為得解脫。故名為滅病。

第三結如文。

第三稱歎還本。彼菩薩聞此方便化他權實之法歡喜解悟。敬禮辭還本土。上文初請法時慚愧悔過者。悔于化他權實未明。故懺悔除蓋請于勝法即得開解。三種權實具足圓滿。此是他土來此得益也。若是此土悔過得益者。如身子等食香飯已於法華中慚愧克責自悔過咎。既其克責覆蓋得除開佛知見入于佛慧。受記成道自行化他三種權實宛然圓滿。即是此土蒙他得益也。二土雙游垢凈不二成就圓滿雙觀之義究竟此在(云云)。

釋阿閦佛品

阿之言無閦之言動。凈名以不思議之力接妙喜之界。令

【現代漢語翻譯】現代漢語譯本：佛法不應該通過滅除感受來獲取證悟。因此，不住于無為（Nirvana，涅槃）。在無為之中，沒有疾病，沒有藥物，沒有能給予者和接受者。現在想要成為能醫治老、病、死的大醫王，給予眾生醫治煩惱的藥物，怎麼能斷盡有為（conditioned phenomena）呢？正因為沒有斷盡有為，才能成為三藏佛（Tripitaka Buddha），瞭解二乘（聲聞乘和緣覺乘）的四諦（Four Noble Truths）因緣法藥，醫治分段生死的疾病。乃至能成為別教、圓教的盧舍那佛（Vairocana Buddha），給予中道法藥。如果斷盡有為，就沒有這些了。第四，眾生是有為的。現在安住于無為，就不進入有為的巨大海洋。怎麼能認識到眾生的疾病，貪慾、嗔恚、愚癡的種種相貌呢？既然不認識疾病，不瞭解病機就說法，就是眾生的怨敵。胡亂給予藥物，就不是明醫。爲了瞭解疾病，不住于無為。爲了滅除疾病，不盡有為。所說的『滅』，不是滅絕的『滅』。諸佛菩薩隨著所調伏眾生的地方而名為解脫。自身沒有束縛，能解開他人的束縛，也不束縛，也不解脫，能令眾生得到不束縛不解脫，這叫做『滅』，叫做調伏。所以不盡有為而得到解脫，所以名為滅病。

第三，總結如文所示。

第三，稱讚迴歸本源。那位菩薩聽聞這種方便化他、權實之法后，歡喜解悟，恭敬禮拜，辭別返回本土。上文最初請法時，因為慚愧而懺悔過錯，是因為對化他、權實之法還不明白。所以懺悔以消除遮蓋，請求殊勝的佛法，就得到了開解。三種權實（權巧方便和真實智慧）具足圓滿。這是他方國土來到這裡得到利益。如果是此土懺悔過錯而得到利益的，就像舍利弗（Sariputra）等吃了香飯後，在《法華經》（Lotus Sutra）中慚愧地責備自己，懺悔過錯。既然責備自己，覆蓋就得以消除，開啟佛的知見，進入佛的智慧，授記成道，自行化他三種權實宛然圓滿。這就是此土蒙受他方利益。兩個國土雙重遊歷，垢與凈不二，成就圓滿雙觀的意義，最終就在這裡（云云）。

解釋《阿閦佛品》（Akshobhya Buddha Chapter）

阿（A）的意思是『無』，閦（kshobhya）的意思是『動』。維摩詰（Vimalakirti）用不可思議的力量接引妙喜世界（Abhirati），使...

【English Translation】 English version: The Buddhadharma should not attain enlightenment by extinguishing sensations. Therefore, one should not dwell in Nirvana (無為, Wuwei). In Nirvana, there is no sickness, no medicine, no giver, and no receiver. Now, wanting to become the great King of Medicine who can cure old age, sickness, and death, and give sentient beings the medicine to cure afflictions, how can one completely extinguish conditioned phenomena (有為, Youwei)? It is precisely because one has not completely extinguished conditioned phenomena that one can become the Tripitaka Buddha (三藏佛, Sanzang Fo), understand the Four Noble Truths (四諦, S諦) and the Dharma medicine of dependent origination of the Two Vehicles (二乘, Ersheng) to cure the sickness of segmented life and death. Furthermore, one can become the Vairocana Buddha (盧舍那佛, Lushena Fo) of the Separate Teaching and the Perfect Teaching, giving the Dharma medicine of the Middle Way. If one completely extinguishes conditioned phenomena, these things will not exist. Fourth, sentient beings are conditioned. Now, dwelling in Nirvana means not entering the vast ocean of conditioned phenomena. How can one recognize the sicknesses of sentient beings, the various appearances of greed, hatred, and delusion? Since one does not recognize the sickness and does not understand the opportunity to cure it, speaking the Dharma becomes the enemy of sentient beings. Randomly giving medicine is not the act of a wise doctor. In order to understand sickness, one does not dwell in Nirvana. In order to extinguish sickness, one does not completely extinguish conditioned phenomena. The 'extinguishing' that is spoken of is not the 'extinguishing' of annihilation. The Buddhas and Bodhisattvas, according to the places where they tame sentient beings, are called liberation. They themselves have no bondage, can untie the bonds of others, and are neither bound nor liberated, enabling sentient beings to attain neither bondage nor liberation. This is called 'extinguishing,' called taming. Therefore, one does not completely extinguish conditioned phenomena and attains liberation, and therefore it is called extinguishing sickness.

Third, the conclusion is as stated in the text.

Third, praising the return to the origin. That Bodhisattva, upon hearing this expedient method of transforming others, the Dharma of provisional and real, rejoiced and understood, respectfully bowed, and bid farewell to return to his native land. In the previous text, when he initially requested the Dharma, he was ashamed and repented of his faults because he did not yet understand the Dharma of transforming others, the provisional and the real. Therefore, he repented to eliminate the covering and requested the supreme Dharma, and then he obtained understanding. The three kinds of provisional and real (expedient means and true wisdom) are fully complete. This is a case of a person from another land coming here and obtaining benefit. If it is a case of a person from this land repenting of faults and obtaining benefit, it is like Sariputra (舍利弗, Sheli Fu) and others, after eating the fragrant rice, being ashamed in the Lotus Sutra (法華經, Fahua Jing) and blaming themselves, repenting of their faults. Since they blamed themselves, the covering was eliminated, the Buddha's knowledge and vision were opened, they entered the Buddha's wisdom, and the prediction of Buddhahood, the three kinds of provisional and real of self-cultivation and transforming others, were completely fulfilled. This is a case of this land receiving benefit from another land. The dual travels of the two lands, the non-duality of defilement and purity, the accomplishment of the meaning of perfect dual contemplation, ultimately reside here (etc.).

Explanation of the Akshobhya Buddha Chapter (阿閦佛品, Akshobhya Fo Pin)

A (阿) means 'no,' kshobhya (閦) means 'movement.' Vimalakirti (維摩詰, Weimojie) used inconceivable power to receive the Abhirati world (妙喜世界, Miaoxi Shijie), causing...

此間四眾見無動世尊及所居之國。因此為名稱無動品。但此部經文凡三處現於佛國。如佛國品答長者子竟。因身子之疑現於凈國。二者入室論道其事將訖。藉身子念食現香積之界。三者出室還佛所。覆宗辨道明菩薩行。顯凈名所居妙喜之國。當知三處說法除眾生惑累。緣縛既盡凈土業成。現相正當表此。上文辨菩薩之行明佛國之因。此品乃現妙喜示佛國之果。因果之門以明出室覆宗之唱。成上佛國因果之義證知。此經用佛國因果為宗。其文顯現就此為二。初明法身體用。二明所居凈國。諸佛既有法應二身。亦有性凈隨緣兩土。凈名極地大士亦同諸佛二智。非垢非凈。為是義故不捨妙喜而能垢凈雙游。二身二土利益眾生令得解脫。下文自說日月為除闇冥游於世間。菩薩示行兩土除諸癡惑。觀身實相即是同佛法身無礙之慧。無若干也。方丈臥疾託病興教。即是同佛應身方便引接。處妙喜界補無動尊。即是同諸佛有于凈國。居娑婆土助釋迦揚化。即是同諸佛示有穢土隨緣利益。凈穢雙游圓通無礙。同於諸佛所得權實。喻如十四十五之月。以簡佛菩薩異耳就第一明法身中為二。一佛問其法身。二身子問應身。

就佛問為二。一佛問二大士答。就答中為四。一總答二別答三結四簡邪正。

總答中言觀身實相觀佛亦然

【現代漢語翻譯】現代漢語譯本：此間四眾見到了無動世尊（Akshobhya Buddha，不動佛）以及他所居住的佛國。因此，這一品被命名為『無動品』。但這部經文總共有三處顯現佛國。例如，在『佛國品』回答長者子之後，因為舍利弗（Sariputra）的疑惑而顯現了凈國。第二次是在入室論道，事情將要結束時，藉由舍利弗想念食物而顯現了香積之界。第三次是出室回到佛陀處所，再次闡明菩薩的修行，顯示維摩詰（Vimalakirti）所居住的妙喜世界（Abhirati）。應當知道這三處說法是爲了解除眾生的迷惑和累贅。當因緣和束縛都已消除，凈土的功業便告完成。顯現的景象正可以表明這一點。上文辨明菩薩的修行，闡明佛國的成因。這一品則是顯現妙喜世界，展示佛國的果報。以因果之門來闡明出室后再次闡述宗旨的意義。成就了前面佛國因果的意義，可以證明這部經以佛國因果為宗旨。經文的顯現就此分為兩部分：首先闡明法身（Dharmakaya）的體和用，其次闡明所居住的凈國。諸佛既有法身和應身（Nirmanakaya）二身，也有自性清凈土和隨緣應化土兩種國土。維摩詰是達到極地的大菩薩，也和諸佛一樣具有二智，既非垢染也非清凈。爲了這個緣故，他不捨棄妙喜世界，卻能在垢穢和清凈的世界中雙重遊化。以二身和二土來利益眾生，使他們得到解脫。下文他自己說，就像日月爲了消除黑暗而遊行於世間一樣，菩薩示現修行于兩種國土，是爲了消除各種愚癡和迷惑。觀察身體的真實相，就是與佛的法身相同，具有無礙的智慧，沒有絲毫差別。在方丈室內臥病，藉由疾病來興起教化，就是與佛的應身相同，以方便法門來引導接引眾生。處於妙喜世界，補處無動佛的地位，就是與諸佛一樣擁有凈國。居住在娑婆世界（Sahā loka），幫助釋迦牟尼佛（Sakyamuni Buddha）弘揚教化，就是與諸佛一樣示現有穢土，隨順因緣來利益眾生。在清凈和穢土中雙重遊化，圓融通達而沒有障礙，與諸佛所得到的權智和實智相同。這可以比喻為十四和十五的月亮。以此來區分佛和菩薩的差異。就第一部分闡明法身來說，又分為兩部分：一是佛陀問維摩詰的法身，二是舍利弗問維摩詰的應身。就佛陀的提問又分為兩部分：一是佛陀提問，二是兩位大士回答。在回答中又分為四個部分：一是總的回答，二是分別回答，三是總結，四是簡別邪正。在總的回答中說，觀察身體的真實相，觀察佛也是這樣。

【English Translation】 English version: Here, the fourfold assembly saw Akshobhya Buddha (Akshobhya Buddha) and the Buddha-land where he dwells. Therefore, this chapter is named 'Akshobhya'. However, this scripture manifests the Buddha-land in three places. For example, in the 'Buddha-land' chapter, after answering the son of the elder, a pure land is manifested due to Sariputra's (Sariputra) doubts. The second time is during the discussion in the room, when the matter is about to end, the realm of Fragrant Accumulation is manifested through Sariputra's thought of food. The third time is when returning to the Buddha's place after leaving the room, further clarifying the practice of Bodhisattvas and revealing the Abhirati (Abhirati) world where Vimalakirti (Vimalakirti) dwells. It should be known that these three teachings are to relieve sentient beings' confusion and burdens. When the causes and bonds are eliminated, the merit of the pure land is completed. The manifested appearance rightly represents this. The previous text distinguishes the practice of Bodhisattvas and clarifies the causes of the Buddha-land. This chapter manifests the Abhirati world, showing the result of the Buddha-land. Using the gate of cause and effect to clarify the meaning of restating the principle after leaving the room. Accomplishing the meaning of the cause and effect of the Buddha-land mentioned earlier proves that this scripture takes the cause and effect of the Buddha-land as its principle. The manifestation of the scripture is divided into two parts: first, clarifying the substance and function of the Dharmakaya (Dharmakaya), and second, clarifying the pure land where one dwells. Since all Buddhas have two bodies, the Dharmakaya and Nirmanakaya (Nirmanakaya), they also have two lands, the self-nature pure land and the conditioned transformation land. Vimalakirti, a great Bodhisattva who has reached the ultimate state, also possesses the two wisdoms of the Buddhas, being neither defiled nor pure. For this reason, he does not abandon the Abhirati world but can roam in both defiled and pure worlds. He benefits sentient beings with two bodies and two lands, enabling them to attain liberation. In the following text, he himself says that just as the sun and moon travel in the world to eliminate darkness, Bodhisattvas manifest practice in two lands to eliminate various ignorance and delusions. Observing the true aspect of the body is the same as the Buddha's Dharmakaya, possessing unobstructed wisdom without any difference. Being ill in the small room and using illness to promote teaching is the same as the Buddha's Nirmanakaya, using skillful means to guide and receive sentient beings. Being in the Abhirati world, filling the position of Akshobhya Buddha, is the same as the Buddhas having a pure land. Dwelling in the Sahā world (Sahā loka), helping Sakyamuni Buddha (Sakyamuni Buddha) propagate teaching, is the same as the Buddhas manifesting a defiled land, benefiting sentient beings according to conditions. Roaming in both pure and defiled lands, being perfectly unobstructed, is the same as the provisional and real wisdom attained by the Buddhas. This can be compared to the moon on the fourteenth and fifteenth days. This is used to distinguish the differences between Buddhas and Bodhisattvas. Regarding the first part, clarifying the Dharmakaya, it is further divided into two parts: first, the Buddha asks about Vimalakirti's Dharmakaya, and second, Sariputra asks about Vimalakirti's Nirmanakaya. The Buddha's question is further divided into two parts: first, the Buddha asks, and second, two great Bodhisattvas answer. The answer is further divided into four parts: first, a general answer; second, separate answers; third, a summary; and fourth, distinguishing between right and wrong. In the general answer, it is said that observing the true aspect of the body is the same as observing the Buddha.

者祇自觀己之實相與佛實相不殊。佛之實相與己無異。故大品云諸法如實相。即是佛實相無來無去故。此為三意。一者尋末取本。二者就位。三者觀心。尋末取本者明大士是金粟如來所得法身。與今釋迦法身不異。故上文云。諸佛種性色身悉皆平等。是故得知觀己實相與佛實相一種無異。故言觀佛亦然。二就位者明大士位。居十地補處之位鄰次於佛。當紹尊位祇十地之相與妙覺之尊所得實相復有何異。三觀心者如上文云。諸佛解脫當於眾生心行中。求一切眾生心相即菩提相。眾生如佛如一如無二。實相者即是佛。故經言游心法界如虛空。是人即能知諸佛之境界。觀己心性既是實相。即是與諸佛心相義齊。譬如人射法(云云)。若正觀此相具如入不二法門亡於二邊正顯中道。此中重明其意。所以如來問者。以上來辨無礙慧無若干。諸佛身智功德平等。佛欲顯大士法身與諸佛不異。是故問其云何觀法身。若辨法身法身必有所指。所指之處即是佛國。故有此問也。他解。應身之佛則有封疆界城國土之名。法身冥寂有何國土。今解不爾。諸佛法身尚非垢非凈。而能隨緣雙游垢凈。今佛法身非境非智亦雙照境智。何意不得辨於國土真境界耶。故金光明雲。不可思議智境不可思議智照。此不思議之境豈不是法身靈智所棲。普賢觀云

【現代漢語翻譯】現代漢語譯本：修行者只是觀察自身的真實相，與佛的真實相沒有差別。佛的真實相與自身沒有差異。所以《大品般若經》說，諸法的如實相，就是佛的真實相，沒有來也沒有去。這有三重含義：一是尋末取本，二是就位，三是觀心。尋末取本是指，這位大士是金粟如來所證得的法身，與現在的釋迦牟尼佛的法身沒有不同。所以上文說，諸佛的種性色身都平等。因此可以得知，觀察自身的真實相與觀察佛的真實相，本質上沒有差別。所以說『觀佛亦然』。二就位是指，這位大士的果位，處於十地菩薩補處的位置，鄰近於佛，將要繼承尊位，那麼十地菩薩的相與妙覺之尊所證得的真實相，又有什麼不同呢？三觀心是指，如上文所說，諸佛的解脫應當在眾生的心行中尋求，一切眾生的心相就是菩提相。眾生如佛，如一如無二。實相就是佛。所以經中說，游心於法界如同虛空，這樣的人就能知曉諸佛的境界。觀察自己的心性就是實相，也就是與諸佛的心相意義相同。譬如人射箭（此處省略）。如果正確地觀察此相，就如同進入不二法門，泯滅二邊，真正顯現中道。這裡再次闡明這個意思。如來之所以這樣問，是因為以上辨析了無礙智慧沒有若干差別，諸佛的身智功德平等。佛想要顯示大士的法身與諸佛沒有不同，所以問他如何觀察法身。如果辨析法身，法身必定有所指代，所指代之處就是佛國，所以才有此問。其他解釋認為，應身佛有封疆界限和國土之名，而法身寂靜無為，哪裡有什麼國土？現在的理解不是這樣。諸佛的法身尚且非垢非凈，卻能隨緣雙游于垢凈之中。現在的佛法身非境非智，也能同時照見境智。為什麼不能辨析國土的真實境界呢？所以《金光明經》說，不可思議的智慧境界和不可思議的智慧照見。這不可思議的境界難道不是法身靈智所棲息的地方嗎？《普賢觀經》說（此處省略）。 English version: The practitioner merely observes the true nature of oneself, which is no different from the true nature of the Buddha. The true nature of the Buddha is no different from oneself. Therefore, the Mahaprajnaparamita Sutra says that the true nature of all dharmas is the true nature of the Buddha, which neither comes nor goes. This has three meanings: first, seeking the root from the branch; second, according to position; and third, observing the mind. 'Seeking the root from the branch' means that this Bodhisattva is the Dharmakaya (法身) [Dharma body] attained by the Buddha Golden Su (金粟如來) [Golden Millet Tathagata], which is no different from the Dharmakaya of the present Shakyamuni Buddha. Therefore, the preceding text says that the nature and physical bodies of all Buddhas are equal. Thus, it can be known that observing one's own true nature is essentially no different from observing the true nature of the Buddha. Therefore, it is said, 'Observing the Buddha is also like this.' 'According to position' means that the position of this Bodhisattva is in the position of a successor in the Tenth Ground (十地) [tenth bhumi], close to the Buddha, and about to inherit the honored position. Then, what difference is there between the aspect of the Tenth Ground Bodhisattva and the true nature attained by the honored one of Wonderful Enlightenment (妙覺) [Perfect Enlightenment]? 'Observing the mind' means, as mentioned above, the liberation of all Buddhas should be sought in the mind and actions of sentient beings, and the mind aspect of all sentient beings is the aspect of Bodhi (菩提) [enlightenment]. Sentient beings are like the Buddha, like one and like non-duality. True nature is the Buddha. Therefore, the sutra says, 'Wandering in the Dharmadhatu (法界) [Dharma Realm] like empty space,' such a person can know the realm of all Buddhas. Observing one's own mind-nature is true nature, which is the same in meaning as the mind aspect of all Buddhas. It is like a person shooting an arrow (omitted here). If one correctly observes this aspect, it is like entering the non-dual Dharma gate, obliterating the two extremes, and truly manifesting the Middle Way. Here, this meaning is clarified again. The reason why the Tathagata (如來) [Thus Come One] asked this is because the above analysis shows that there is no difference in unobstructed wisdom, and the merits and virtues of the body and wisdom of all Buddhas are equal. The Buddha wants to show that the Dharmakaya of the Bodhisattva is no different from that of all Buddhas, so he asks him how to observe the Dharmakaya. If the Dharmakaya is analyzed, the Dharmakaya must refer to something, and what it refers to is the Buddha-land, so there is this question. Other explanations believe that the manifested Buddha has the names of boundaries, borders, and lands, while the Dharmakaya is silent and inactive, so where is there any land? The current understanding is not like this. The Dharmakaya of all Buddhas is neither defiled nor pure, but can follow conditions and travel in both defilement and purity. The current Buddha-Dharmakaya is neither realm nor wisdom, but can also simultaneously illuminate realm and wisdom. Why can't the true realm of the land be analyzed? Therefore, the Golden Light Sutra says, 'The realm of inconceivable wisdom and the illumination of inconceivable wisdom.' Isn't this inconceivable realm the place where the spiritual wisdom of the Dharmakaya resides? The Universal Worthy Contemplation Sutra says (omitted here).

【English Translation】 The practitioner merely observes the true nature of oneself, which is no different from the true nature of the Buddha. The true nature of the Buddha is no different from oneself. Therefore, the Mahaprajnaparamita Sutra says that the true nature of all dharmas is the true nature of the Buddha, which neither comes nor goes. This has three meanings: first, seeking the root from the branch; second, according to position; and third, observing the mind. 'Seeking the root from the branch' means that this Bodhisattva is the Dharmakaya (法身) [Dharma body] attained by the Buddha Golden Su (金粟如來) [Golden Millet Tathagata], which is no different from the Dharmakaya of the present Shakyamuni Buddha. Therefore, the preceding text says that the nature and physical bodies of all Buddhas are equal. Thus, it can be known that observing one's own true nature is essentially no different from observing the true nature of the Buddha. Therefore, it is said, 'Observing the Buddha is also like this.' 'According to position' means that the position of this Bodhisattva is in the position of a successor in the Tenth Ground (十地) [tenth bhumi], close to the Buddha, and about to inherit the honored position. Then, what difference is there between the aspect of the Tenth Ground Bodhisattva and the true nature attained by the honored one of Wonderful Enlightenment (妙覺) [Perfect Enlightenment]? 'Observing the mind' means, as mentioned above, the liberation of all Buddhas should be sought in the mind and actions of sentient beings, and the mind aspect of all sentient beings is the aspect of Bodhi (菩提) [enlightenment]. Sentient beings are like the Buddha, like one and like non-duality. True nature is the Buddha. Therefore, the sutra says, 'Wandering in the Dharmadhatu (法界) [Dharma Realm] like empty space,' such a person can know the realm of all Buddhas. Observing one's own mind-nature is true nature, which is the same in meaning as the mind aspect of all Buddhas. It is like a person shooting an arrow (omitted here). If one correctly observes this aspect, it is like entering the non-dual Dharma gate, obliterating the two extremes, and truly manifesting the Middle Way. Here, this meaning is clarified again. The reason why the Tathagata (如來) [Thus Come One] asked this is because the above analysis shows that there is no difference in unobstructed wisdom, and the merits and virtues of the body and wisdom of all Buddhas are equal. The Buddha wants to show that the Dharmakaya of the Bodhisattva is no different from that of all Buddhas, so he asks him how to observe the Dharmakaya. If the Dharmakaya is analyzed, the Dharmakaya must refer to something, and what it refers to is the Buddha-land, so there is this question. Other explanations believe that the manifested Buddha has the names of boundaries, borders, and lands, while the Dharmakaya is silent and inactive, so where is there any land? The current understanding is not like this. The Dharmakaya of all Buddhas is neither defiled nor pure, but can follow conditions and travel in both defilement and purity. The current Buddha-Dharmakaya is neither realm nor wisdom, but can also simultaneously illuminate realm and wisdom. Why can't the true realm of the land be analyzed? Therefore, the Golden Light Sutra says, 'The realm of inconceivable wisdom and the illumination of inconceivable wisdom.' Isn't this inconceivable realm the place where the spiritual wisdom of the Dharmakaya resides? The Universal Worthy Contemplation Sutra says (omitted here).

毗盧遮那。是極妙法身而言有土名常寂光遍一切處。此豈非真國境也。

第二別答觀三世中前際不來者。如見有未來之法入于現在。可得是生是來。可得是有邊無邊。本不見有未來之來。何況更有來入現在。是故前際不來。后際不去者。若有法滅入過去可得言滅言去。可得云如去不如去。今不見有法入過去者。是故后際不去。今則不住者。若有法在於現在。可得言在言住。可得言常與無常。今不見可得法在現在者。何得言住。故三世求不可得。他解金剛已前無常樂我凈。金剛已后常樂我凈。今解不然。金剛已前常樂我凈。何以故。佛性之法本自有之。非適今也。金剛已后無常樂我凈。何以故。經言十地菩薩更無量劫倒修凡夫事。若法身起應六道同凡夫生滅即是亦應有無常樂我凈。是故同他而不同也。他釋。應祇是化化祇是應。今解不爾。應能為化化不能為應。如凡夫外道五通之仙諸天神鬼。皆能有化。此不能為應。所化亦是暫時權有。不能卒其始終。今辨應是應同。同其始終一期之法名之為應。如來以無分別心任運之智隨機有感。應而用之無所為礙。不勞運念猶。如明鏡有像即現而影像相似更無差異也。如天仙所化作唸經營方能有化。如盡運念動手圖寫人形。未必全不動念。妙不妙約此兩譬可知。不觀色者心如

【現代漢語翻譯】現代漢語譯本：毗盧遮那（Vairocana，意為光明遍照），是指極妙法身，因此說有常寂光土（Eternal Tranquility Light Land），遍佈一切處。這難道不是真正的佛國境界嗎？

第二，分別回答觀三世中『前際不來』的問題。如果看到有未來的法進入現在，就可以說有生有來，可以說是有邊無邊。但本來就沒有看到有未來之『來』，又怎麼能說它進入現在呢？所以說『前際不來』。『后際不去』，如果有什麼法滅入過去，就可以說滅說去，可以說如去不如去。但現在沒有看到有什麼法進入過去，所以說『后際不去』。『今則不住』，如果有什麼法存在於現在，就可以說在說住，可以說常與無常。但現在沒有看到有什麼法可以存在於現在，又怎麼能說住呢？所以說三世尋求不可得。其他的解釋認為，金剛（Vajra，比喻堅固的智慧）之前是無常樂我凈，金剛之後是常樂我凈。現在我的理解不是這樣。金剛之前就是常樂我凈。為什麼呢？因為佛性（Buddha-nature）之法本來就存在，不是現在才有的。金剛之後是無常樂我凈。為什麼呢？經書上說，十地菩薩（Bodhisattva of the Tenth Ground）還要經歷無量劫倒過來修習凡夫的事情。如果法身（Dharmakaya，佛的法性之身）生起，應化於六道，與凡夫一同經歷生滅，那麼也就應該有無常樂我凈了。所以說，（與他們的解釋）相同而又不同。

其他的解釋認為，應身（Nirmanakaya，佛的應化之身）只是化身（Transformation Body），化身只是應身。現在我的理解不是這樣。應身能夠作為化身，化身不能作為應身。比如凡夫外道、五通之仙、諸天神鬼，都能有化現，但他們不能作為應身。他們所化現的也只是暫時的權宜之計，不能貫徹始終。現在我辨別應身是應同，與（眾生）始終同一時期的法，才稱之為應身。如來以無分別心和任運之智，隨著眾生的感應而應化，運用自如，沒有任何阻礙，不需要費力思考。就像明鏡，有影像就顯現，而且影像相似，沒有任何差異。而天仙所化現，需要作唸經營才能有化現，就像盡力思考動手描繪人形，未必完全不動念。妙不妙，根據這兩個比喻就可以知道。不觀色者，心如（The mind of one who does not contemplate form is like...）

【English Translation】 English version: Vairocana (meaning 'universally illuminating'), refers to the supremely wonderful Dharmakaya (body of the Dharma), hence the saying that there is the Land of Eternal Tranquility Light, pervading all places. Is this not the true realm of the Buddha?

Secondly, to answer separately the question of 'the past does not come' in contemplating the three times. If one sees a future dharma entering the present, one can say there is birth and coming, one can say there is boundary and no boundary. But originally one has not seen the 'coming' of the future, how much more can one say it enters the present? Therefore, it is said 'the past does not come'. 'The future does not go', if any dharma ceases and enters the past, one can say cessation and going, one can say like going or unlike going. But now one does not see any dharma entering the past, therefore it is said 'the future does not go'. 'The present does not abide', if any dharma exists in the present, one can say existing and abiding, one can say permanence and impermanence. But now one does not see any dharma that can exist in the present, how can one say abiding? Therefore, it is said that seeking in the three times is unattainable. Other interpretations believe that before Vajra (a metaphor for firm wisdom) there is impermanence, suffering, non-self, and impurity; after Vajra there is permanence, bliss, self, and purity. Now my understanding is not like this. Before Vajra there is permanence, bliss, self, and purity. Why? Because the dharma of Buddha-nature (the inherent potential for enlightenment) originally exists, it is not only now that it exists. After Vajra there is impermanence, suffering, non-self, and impurity. Why? The scriptures say that Bodhisattvas of the Tenth Ground (the highest stage of bodhisattva development) must still experience countless kalpas (eons) of inverted practice of the affairs of ordinary beings. If the Dharmakaya arises and responds to the six realms, experiencing birth and death together with ordinary beings, then there should also be impermanence, suffering, non-self, and impurity. Therefore, it is the same and yet not the same (as their interpretation).

Other interpretations believe that the Nirmanakaya (the emanation body of the Buddha) is only a transformation body, and the transformation body is only a Nirmanakaya. Now my understanding is not like this. The Nirmanakaya can act as a transformation body, but the transformation body cannot act as a Nirmanakaya. For example, ordinary people, heretics, immortals with five supernatural powers, gods, and spirits can all have transformations, but they cannot act as Nirmanakayas. What they transform is only a temporary expedient, and cannot be carried through to the end. Now I distinguish that the Nirmanakaya is a response that is the same, the dharma that is the same as (sentient beings) throughout a period of time is called the Nirmanakaya. The Tathagata (another name for the Buddha) uses a mind of non-discrimination and spontaneous wisdom, responding to the feelings of sentient beings and using them freely, without any hindrance, without laborious thought. It is like a clear mirror, images appear when there are images, and the images are similar without any difference. The transformations of heavenly immortals require thought and effort to manifest, like trying to think and draw a human figure, it is not necessarily completely without thought. Whether it is wonderful or not can be known from these two metaphors. The mind of one who does not contemplate form is like...

幻師作種種色。若知幻師是誑則不得所幻之色。今色從心幻師幻出。尚不得此心。何處見有此色。故不觀色。不觀色如者若見色與如異是則泯色入如。今不見色如之別故不觀色如。色性者或言如祇是性。性祇是如。或有此義。今聖人不容重說一法。兩唱所表今將此性為佛性不觀色。是空俗。不觀色如是空真。不觀佛性是空中道。以其計中道有佛性而起順道愛生是為頂墮。故上文云。我及涅槃是二皆空。唯有空病空病亦空。今不觀性是無順道愛故不觀性。非四大起者雖觀是身不於四大起惑如凡夫。不於四大起解如二乘。無惑無解故言不起同於虛空。是名實相。六入者能積聚六塵構造生死。不同凡夫六入積聚。故眼耳已過過於凡夫六根境界。不在三界者出真俗故。三垢已離者無三種國之垢。順三脫者緣一實相順三脫故。三明與無明等者。無明之源即是實相法性。此之法性無與等者無有智慧等。此名無等等。三明者天眼能徹照未來。漏盡達于現在。宿命窮觀過去。達無明之始。雖復十住不見其始。唯佛能知始終。既云觀身實相觀佛亦然。佛窮無明之始。今知其始等於無明。漏盡者能知五住之漏。無明惑盡故言等。一相是真諦之相。異相是俗諦之差別。今實相非真非俗故非一非異。不自者遊行詣他國名他相。遇到父舍名為自相

【現代漢語翻譯】現代漢語譯本幻師變現出種種顏色。如果知道幻師是虛假的，就不會執著于所變現的顏色。現在這色相是從心（指意識）這個幻師變現出來的，尚且無法把握這個心，又從哪裡能見到這色相呢？所以不觀察色，也不觀察色如（色之如如性）。如果認為色與如是不同的，那就是泯滅色而趨入如。現在不見色與如的差別，所以不觀察色如。色性，或者說如就是性，性就是如，或者有這種說法。現在聖人不容許重複說一種法，兩次唱誦所表達的。現在將這個性認為是佛性，不觀察色，是空俗（空性的世俗諦），不觀察色如是空真（空性的真諦），不觀察佛性是空中道（空性的中道）。因為執著于中道有佛性，而生起順於道的愛著，這就是頂墮（一種錯誤的修行）。所以上文說，『我及涅槃，是二皆空。唯有空病，空病亦空。』現在不觀察性，是沒有順道愛，所以不觀察性。『非四大起』，雖然觀察這個身體，但不像凡夫那樣因四大而生起迷惑，也不像二乘那樣因四大而生起理解，沒有迷惑也沒有理解，所以說不起，如同虛空，這叫做實相。『六入』，能夠積聚六塵，構造生死。不同於凡夫的六入積聚，所以眼耳已經超過了凡夫的六根境界。『不在三界者』，因為出離了真俗二諦。『三垢已離者』，沒有三種國土的垢染。『順三脫者』，緣於一實相而順於三脫（三種解脫）。『三明與無明等者』，無明的根源就是實相法性。這個法性，沒有可以與之相等的，沒有智慧可以與之相等，這叫做無等等。『三明』，天眼能夠徹照未來，漏盡通達現在，宿命通窮盡地觀察過去，通達無明的開始。即使是十住菩薩也無法見到它的開始，只有佛才能知道始終。既然說觀察身實相，觀察佛也是這樣。佛窮盡無明的開始，現在知道它的開始等於無明。『漏盡者』，能夠知道五住地的煩惱之漏，無明惑盡，所以說相等。『一相』是真諦之相，『異相』是俗諦的差別。現在實相非真非俗，所以非一非異。『不自者』，前往他國叫做他相，遇到父親的家舍叫做自相。

【English Translation】 English version An illusionist creates various colors. If one knows that the illusionist is deceptive, one will not be attached to the colors that are manifested. Now, these colors are manifested from the mind (consciousness), which is the illusionist. We cannot even grasp this mind, so where can we see these colors? Therefore, we do not observe color, nor do we observe 'color as such' (the suchness of color). If one thinks that color and suchness are different, then one is extinguishing color and entering into suchness. Now, we do not see the difference between color and suchness, so we do not observe color as such. 'The nature of color,' some say that suchness is simply nature, and nature is simply suchness, or there is this kind of saying. Now, the sage does not allow repeating one dharma, expressing what is conveyed in two chants. Now, taking this nature to be Buddha-nature, not observing color is emptiness in the conventional truth (emptiness of the mundane truth), not observing color as such is emptiness in the ultimate truth (emptiness of the absolute truth), not observing Buddha-nature is the Middle Way within emptiness (the Middle Way of emptiness). Because of clinging to the idea that there is Buddha-nature in the Middle Way, and giving rise to love and attachment that accords with the Way, this is called 'falling from the peak' (a kind of mistaken practice). Therefore, the previous text says, 'I and Nirvana, both are empty. Only there is the disease of emptiness, and even the disease of emptiness is empty.' Now, not observing nature is without attachment that accords with the Way, so we do not observe nature. 'Not arising from the four great elements,' although observing this body, one does not give rise to delusion based on the four great elements like ordinary people, nor does one give rise to understanding based on the four great elements like the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Without delusion and without understanding, therefore it is said 'not arising,' like empty space. This is called true reality (Śūnyatā). 'The six entrances (ṣaḍāyatana),' are able to accumulate the six dusts (ṣaḍviṣaya), constructing birth and death. Different from the accumulation of the six entrances of ordinary people, therefore the eyes and ears have already surpassed the realm of the six sense organs of ordinary people. 'Not being in the three realms (tridhātu),' because of transcending the two truths of conventional and ultimate. 'The three defilements (trimala) are already separated,' without the defilements of the three lands. 'Accords with the three liberations (trimokṣa),' accords with the three liberations by relying on the one true reality. 'The three kinds of knowledge (trividya) are equal to ignorance (avidyā),' the source of ignorance is precisely the true reality, the nature of dharma. This nature of dharma, there is nothing equal to it, there is no wisdom equal to it, this is called 'unequalled' (anuttara). 'The three kinds of knowledge,' the divine eye (divyacakṣus) is able to thoroughly illuminate the future, the exhaustion of outflows (āsravakṣayajñāna) penetrates the present, the knowledge of past lives (pūrvanivāsānusmṛti) exhaustively observes the past, penetrating the beginning of ignorance. Even the bodhisattvas of the ten abodes (daśabhūmi) cannot see its beginning, only the Buddha can know the beginning and the end. Since it is said to observe the true reality of the body, observing the Buddha is also like this. The Buddha exhausts the beginning of ignorance, now knowing that its beginning is equal to ignorance. 'The exhaustion of outflows,' is able to know the outflows of the five abodes (pañca āvaraṇāni), the delusion of ignorance is exhausted, therefore it is said to be equal. 'One characteristic (ekalakṣaṇa)' is the characteristic of the ultimate truth, 'different characteristics (nānalakṣaṇa)' are the distinctions of the conventional truth. Now, true reality is neither ultimate nor conventional, therefore it is neither one nor different. 'Not self,' going to another country is called 'other characteristic,' encountering the house of one's father is called 'self characteristic.'

。此應用真修緣修自生他生廣破。絕離此等自他入于實相也。非無相者非涅槃。非取相者非生死。非生死非凡夫。非涅槃非二乘。不此岸非俗諦。不彼岸非真諦。不中流非諸煩惱。離此離彼之此岸違非此非彼之彼岸。而化眾生者此總明法身應用。不此不彼即是不生死不涅槃。不以此不以彼即是觀二諦之智境智雙明。不可以智知者散諸法故即是真諦。不可以識識者聚諸法故名之為識。即是生死俗諦。無晦無明即是解惑解惑。即是生死涅槃。名即世間。相即出世。故真諦名為實相。無強無弱者生死是剛穬之法名強。智慧是扶理易悟名弱。非強非弱故是實。相不在方者法性不在生死封疆。豈有于界域故言不在。不離者祇常寂光土。亦是于方遍一切處故言不離。非有為非無為如無盡門也。無示無說如維摩杜口也。不施非是檀度之彼岸。不慳不同凡夫秘吝之此岸。六度例爾。涅槃審諦為誠生死虛假為欺。不來乘如實道來。成正覺。不去是乘從三界中出到薩婆若。離此去來。不出非二乘。不入非凡夫。言語道斷如凈名杜口。非福田如訶須菩提。非不福田如慰喻須菩提。非應供養如訶須菩提。非不應供養如來正覺是名應供。同真際等法性冥契真實也。不可稱量即是不思議解脫之法。乃至動亦如是。同眾生一切眾生亦如是。無分別者入

【現代漢語翻譯】現代漢語譯本此應用真修緣，修自生他生，廣破執著。絕離此等自他之別，才能入于實相（Reality）。非執著于無相者，不能證得涅槃（Nirvana）。非執著于有相者，不能脫離生死（Samsara）。不執著于生死，就不是凡夫。不執著于涅槃，就不是二乘（聲聞、緣覺）。不執著於此岸（生死），就不是俗諦（conventional truth）。不執著于彼岸（涅槃），就不是真諦（ultimate truth）。不執著于中流（煩惱），就不是諸種煩惱。遠離執著此岸和執著彼岸，才是真正的此岸。違背非此非彼的執著，才是真正的彼岸。而教化眾生，這總括說明了法身（Dharmakaya）的應用。不執著於此，不執著于彼，就是不執著于生死，不執著于涅槃。不以此為是，不以彼為是，就是觀照二諦的智慧境界，智與境雙重明晰。不可以智來認知，因為智會散諸法，這就是真諦。不可以識來識別，因為識會聚諸法，這就是生死俗諦。沒有晦暗，沒有光明，就是解惑。解惑，就是生死涅槃。名，即是世間。相，即是出世。所以真諦名為實相。沒有強，沒有弱，生死是剛強難破之法，名為強。智慧是扶助真理，容易領悟，名為弱。非強非弱，所以是實相。相不在方，法性不在生死的界限。哪裡會有界域呢？所以說不在。不離，就是常寂光土（Eternal Stillness Light Land）。也是在於方，遍一切處，所以說不離。非有為，非無為，如無盡門（Endless Gate）一般。無示無說，如維摩詰（Vimalakirti）的杜口不言。不施捨，不是檀度（Dana Paramita，佈施波羅蜜）的彼岸。不慳吝，不同於凡夫秘藏吝惜的此岸。六度（Six Paramitas）以此類推。涅槃是審諦，真實不虛。生死是虛假，欺騙迷惑。不來，是乘如實之道而來，成就正覺（Perfect Enlightenment）。不去，是乘從三界（Three Realms）中出去，到達薩婆若（Sarvajna，一切智）。離開此去來，不出去，不是二乘。不進入，不是凡夫。言語道斷，如凈名（Vimalakirti）杜口不言。非福田，如訶責須菩提（Subhuti）。非不福田，如慰喻須菩提。非應供養，如訶責須菩提。非不應供養，如來正覺是名應供。同真際（True Reality）等同法性（Dharmata），冥契真實。不可稱量，就是不思議解脫之法。乃至動也是這樣。同眾生，一切眾生也是這樣。無分別者，入于...

【English Translation】 English version This application truly cultivates affinity, cultivating self-origination and other-origination, broadly breaking attachments. Only by completely separating from such distinctions of self and other can one enter into Reality (實相). Those who are not attached to non-form cannot attain Nirvana (涅槃). Those who are not attached to form cannot escape Samsara (生死). Not being attached to Samsara is not being an ordinary person. Not being attached to Nirvana is not being a Two Vehicle (二乘) practitioner (Shravaka and Pratyekabuddha). Not being attached to this shore (Samsara) is not the conventional truth (俗諦). Not being attached to the other shore (Nirvana) is not the ultimate truth (真諦). Not being attached to the middle stream (afflictions) is not being subject to various afflictions. Being far from attachment to this shore and attachment to that shore is the true this shore. Opposing the attachment to neither this nor that is the true other shore. And teaching sentient beings, this comprehensively explains the application of the Dharmakaya (法身). Not being attached to this, not being attached to that, is not being attached to Samsara, not being attached to Nirvana. Not considering this as right, not considering that as right, is the wisdom realm of contemplating the two truths, wisdom and realm both being clear. It cannot be known by wisdom, because wisdom scatters all dharmas, and this is the ultimate truth. It cannot be recognized by consciousness, because consciousness gathers all dharmas, and this is called Samsara, the conventional truth. Without darkness, without light, is resolving delusion. Resolving delusion is Samsara and Nirvana. 'Name' is the world. 'Form' is transcendence of the world. Therefore, the ultimate truth is called Reality. Without strength, without weakness, Samsara is a rigid and difficult-to-break dharma, called strength. Wisdom is assisting truth, easy to understand, called weakness. Neither strong nor weak, therefore it is Reality. Form is not in a direction, the nature of dharma is not within the boundaries of Samsara. Where would there be boundaries? Therefore, it is said to be not in. Not apart, is the Eternal Stillness Light Land (常寂光土). It is also in a direction, pervading all places, therefore it is said to be not apart. Neither conditioned nor unconditioned, like the Endless Gate (無盡門). Without showing, without speaking, like Vimalakirti's (維摩詰) silence. Not giving is not the other shore of Dana Paramita (檀度, Perfection of Giving). Not being stingy is different from the ordinary person's secret hoarding and miserliness of this shore. The Six Paramitas (六度) are analogous to this. Nirvana is a true examination, real and not false. Samsara is false, deceiving and confusing. Not coming is coming by riding the path of suchness, accomplishing Perfect Enlightenment (正覺). Not going is going out from the Three Realms (三界) and reaching Sarvajna (薩婆若, All-Knowing Wisdom). Leaving this coming and going, not going out, is not the Two Vehicles. Not entering is not an ordinary person. The path of words is cut off, like Vimalakirti's (凈名) silence. Not a field of merit, like scolding Subhuti (須菩提). Not not a field of merit, like comforting Subhuti. Not worthy of offerings, like scolding Subhuti. Not not worthy of offerings, the Tathagata's Perfect Enlightenment is called worthy of offerings. Being the same as True Reality (真際), equal to Dharmata (法性), secretly in accordance with reality. Immeasurable is the dharma of inconceivable liberation. Even movement is like this. The same as sentient beings, all sentient beings are like this. Those without discrimination enter...

一實相不見高下。無失無三種漏落三土也。無喜無厭等皆約三土煩惱以明。無已有當有等。應約涅槃釋三世偈以釋此意。

三結。四簡邪正如文。

第二舍利弗問者。舍利是起教之人。既知大士法身實相同于諸佛。次顯應身隨緣化物無方大用之能故問也。此問猶挍三藏之意。若三藏之佛沒則不生。若三藏菩薩猶有惑累則有于生。若爾問其何沒而來生此。就此為二。一彈折身子二佛發其所居之國。就初彈折為二。一身子問二答。答中為五。一先反質二譬顯三問四答五引佛語為釋。反質者汝解脫之中尚無沒生。我法身中那得沒生。汝既不爾何得以此為問。

二譬如幻師幻沒幻生。此豈是實若無實錄不得謂有沒生。

第五引佛語釋中雲。菩薩雖沒不盡善本。不同二乘灰身盡智名盡善本。菩薩不滅智所作功德亦不可滅。以此善本能益眾生。不長惡不如凡夫之積集不盡善本。不同二乘之滅沒。由善本不滅故能應于垢凈之國。俱不長垢凈二國之善惡也。

佛答凈國中為三。一佛說其所居隨緣凈國。二身子稱歎。三大士釋出。就釋中為五。一問日共闇合不．二答．三問日何出．四答．五釋出齊此。是明人同諸佛有法應二身也(云云)。

第二從大眾渴仰欲見妙喜去即是現於凈國。是大士所游居

【現代漢語翻譯】現代漢語譯本：『一實相』（Ekayatharthalakshana，萬物的真實本質）沒有高下之分。沒有失去，也沒有三種『漏落』（asrava，煩惱）和『三土』（triloka，欲界、色界、無色界）的束縛。沒有喜悅，也沒有厭惡，這些都是針對『三土』的煩惱而言的。『無已有當有』等，應該結合涅槃來解釋『三世偈』，以闡釋這個意思。

『三結』（trayo bandhanah，三種束縛）和『四簡邪正』（catuh samyakpradhanani，四正勤）正如經文所說。

第二部分是『舍利弗』（Sariputra，佛陀十大弟子之一，以智慧著稱）的提問。『舍利弗』是發起教化之人。既然已經知道大士的法身與諸佛相同，接下來就要彰顯應身隨緣化物的無方大用，所以才提問。這個提問類似於校對『三藏』（Tripitaka，佛教經典的總稱）的意義。如果『三藏』中的佛陀示寂就不再出生，如果『三藏』菩薩還有迷惑和業力，就會有出生。如果這樣，就問他為何示寂而來此出生。就此分為兩部分：一是彈折『身子』（Sariputra的另一種稱呼），二是佛陀闡發他所居住的國土。就初彈折分為兩部分：一是『身子』提問，二是佛陀回答。回答中分為五部分：一是先反問，二是譬喻顯明，三是提問，四是回答，五是引用佛語來解釋。反問是說，你在解脫之中尚且沒有示寂和出生，我的法身中怎麼會有示寂和出生呢？你既然不是這樣，為何要這樣提問？

二是譬如幻術師變幻出示寂和出生。這哪裡是真實的？如果沒有真實，就不能說有示寂和出生。

第五部分引用佛語解釋說：菩薩雖然示寂，但沒有窮盡善根。不同於二乘灰身滅智，稱為窮盡善根。菩薩不滅的智慧所產生的功德也不可滅。憑藉這種善根能夠利益眾生。不增長惡，不像凡夫那樣積累不盡的善根。不同於二乘的滅沒。由於善根不滅，所以能夠應化于垢凈的國土。既不增長垢國，也不增長凈國的善惡。

佛陀回答凈國的部分分為三部分：一是佛陀說他所居住的隨緣凈國，二是『身子』稱讚，三是大士解釋說明。就解釋說明分為五部分：一是問太陽與黑暗能否合在一起，二是回答，三是問太陽從何處出來，四是回答，五是解釋說明到此為止。這是說明人與諸佛一樣，具有法身和應身（等等）。

第二部分從大眾渴望見到『妙喜』（Abhirati，東方妙喜世界）開始，就是顯現凈國。這是大士所游居的地方。

【English Translation】 English version: 『Ekayatharthalakshana』 (One Reality Aspect) has no high or low. There is no loss, nor are there the three 『asravas』 (outflows, defilements) and the bondage of the 『triloka』 (three realms: desire realm, form realm, formless realm). There is no joy, no aversion; these are all discussed in relation to the afflictions of the 『triloka』. 『No already having, about to have,』 etc., should be explained in conjunction with Nirvana, using the 『Three Times Gatha』 to elucidate this meaning.

The 『trayo bandhanah』 (three bonds) and 『catuh samyakpradhanani』 (four right exertions) are as described in the text.

The second part is 『Sariputra』s』 (one of the Buddha's ten principal disciples, known for his wisdom) question. 『Sariputra』 is the one who initiates the teaching. Since it is already known that the Dharmakaya of the Bodhisattva is identical to that of all Buddhas, the next step is to manifest the boundless and great function of the manifested body transforming beings according to conditions, hence the question. This question is similar to collating the meaning of the 『Tripitaka』 (the Buddhist canon). If the Buddha in the 『Tripitaka』 passes away, he is not born again; if the Bodhisattva in the 『Tripitaka』 still has delusions and karmic burdens, then there is birth. If so, then ask why he passed away and came to be born here. This is divided into two parts: first, rebuking 『Sariputra』; second, the Buddha elaborating on the land where he resides. The initial rebuke is divided into two parts: first, 『Sariputra』 asks; second, the Buddha answers. The answer is divided into five parts: first, a counter-question; second, an analogy to clarify; third, a question; fourth, an answer; fifth, quoting the Buddha's words for explanation. The counter-question is: In your liberation, there is not even passing away and birth; how can there be passing away and birth in my Dharmakaya? Since you are not like this, why do you ask this question?

Second, it is like a magician conjuring passing away and birth. Where is this real? If there is no reality, then it cannot be said that there is passing away and birth.

The fifth part, quoting the Buddha's words for explanation, says: Although the Bodhisattva passes away, he does not exhaust his roots of goodness. Unlike the two vehicles who extinguish their bodies and eradicate their wisdom, which is called exhausting the roots of goodness. The merit produced by the Bodhisattva's indestructible wisdom is also indestructible. With this root of goodness, he can benefit sentient beings. He does not increase evil, unlike ordinary people who accumulate inexhaustible roots of goodness. He is different from the passing away of the two vehicles. Because the roots of goodness are indestructible, he can respond to both defiled and pure lands. He neither increases the good and evil of defiled lands nor increases the good and evil of pure lands.

The Buddha's answer about the pure land is divided into three parts: first, the Buddha speaks of the pure land where he resides according to conditions; second, 『Sariputra』 praises; third, the Bodhisattva explains. The explanation is divided into five parts: first, asking whether the sun and darkness can be combined; second, answering; third, asking where the sun comes from; fourth, answering; fifth, the explanation ends here. This explains that humans, like all Buddhas, have both Dharmakaya and manifested bodies (etc.).

The second part, starting from the assembly's longing to see 『Abhirati』 (the Land of Joy in the East), is the manifestation of the pure land. This is where the Bodhisattva dwells.

處。此有三意。一驗大士之凈國。二令時眾起凈國之行。三令發願往生。是故有此一段文來。就此為七。一大眾飲渴欲見．二命令現．三奉命移取．四佛勸時眾修行．五大眾發心．六利益已還本．七身子稱歎。今言大眾渴仰欲見者。聞上妙喜之國是大士所居。是故一心渴仰。

第二佛命令現為二。初明佛寂照鑒知知其有念。二正命令現。

第三奉命現為六。一心念欲移妙喜山林世界．二正現神力．三得神通者覺驚怪．四佛稱是凈名所為．五不得通者不覺．六入於此土無損減。

第四佛勸時眾修無動如來之行。就此為三。一勸觀彼土嚴凈。二時眾對曰已見．三正勸修無動行者。如佛國中答長者子所明。又如入室安慰調伏行於非道通達佛道。如盡無盡門即是凈土行也。第五時眾發心修行為二。一發心二發願。有十四那由他即悟者。皆是上來種種說法種種神變。正說將竟。現此凈國俱蒙如來勸發。是故一時便有十四那由他得悟也。二發願者凈行深微不易可辨。立誓生彼于彼修行。此中佛記即應當生。得記有二。一遠二近。若是立誓之後必定生彼。即是近記。若是修凈行因必招凈土之果。如彼佛國。即是遠記。

第六如文。

第七身子稱歎為六。一佛問見不。二奉答唯然．三為一切眾生髮愿．

【現代漢語翻譯】現代漢語譯本：此處有三重含義：一是驗證大士（菩薩的尊稱）的清凈佛國；二是令當時的聽眾發起往生清凈佛國的修行；三是令眾生髮愿往生凈土。因此有這段經文的出現。就這段經文可分為七個部分：一是大眾渴求見到妙喜世界；二是佛陀命令顯現；三是維摩詰奉命移動妙喜世界；四是佛陀勸導當時的聽眾修行無動如來（不動佛）的法門；五是大眾發起修行的心；六是利益眾生后，妙喜世界迴歸原處；七是舍利弗（佛陀的十大弟子之一，以智慧著稱）稱讚。現在說大眾渴仰想要見到妙喜世界，是因為聽聞上面所說的妙喜之國是大士所居住的地方，所以一心渴仰。第二，佛陀命令顯現妙喜世界，分為兩部分：一是說明佛陀以寂靜之光照見，知道大眾的心念；二是正式命令顯現。第三，維摩詰奉命顯現妙喜世界，分為六個部分：一是心中念想移動妙喜山林世界；二是真正顯現神通之力；三是得到神通的人覺察到驚異；四是佛陀稱讚這是維摩詰所為；五是沒有得到神通的人沒有察覺；六是妙喜世界進入此土（娑婆世界）沒有絲毫的損減。第四，佛陀勸導當時的聽眾修習無動如來（不動佛）的修行。這部分分為三點：一是勸導觀看彼土的莊嚴清凈；二是當時的聽眾回答說已經見到；三是正式勸導修習無動如來（不動佛）的修行。如同在佛國品中回答長者子所闡明的，又如進入維摩詰室安慰調伏，在非正道中修行而通達佛道，如同窮盡無盡之門，這就是凈土的修行。第五，當時的聽眾發起修行之心，分為兩部分：一是發起修行之心，二是發願。有一千四百萬那由他（古印度數字單位，表示極大的數量）的人因此開悟。這都是因為之前種種說法和種種神通變化，正當說法將要結束時，顯現這個清凈佛國，大家都蒙受如來的勸導啓發，因此一時之間便有一千四百萬那由他的人得到開悟。二是發願，清凈的修行深奧微妙，不容易分辨，立下誓願往生彼國並在彼國修行。這裡佛陀的授記（預言未來成佛）可以分為兩種：一是遠期授記，二是近期授記。如果立誓之後必定往生彼國，就是近期授記。如果是修習清凈之行的因，必定招感清凈佛土的果報，如同其他的佛國，就是遠期授記。第六，如經文所說。第七，舍利弗（佛陀的十大弟子之一，以智慧著稱）的稱讚分為六個部分：一是佛陀問是否見到；二是恭敬地回答說「是的」；三是為一切眾生髮愿。

【English Translation】 English version: Here, there are three meanings: First, to verify the pure land of the Great Being (a respectful term for Bodhisattva); second, to inspire the audience at that time to practice rebirth in the pure land; and third, to encourage sentient beings to vow to be reborn in the pure land. Therefore, this passage of scripture appears. This passage can be divided into seven parts: First, the assembly thirsts to see the Land of Wonderful Joy (Abhirati); second, the Buddha orders its manifestation; third, Vimalakirti (name of a famous lay Buddhist figure) obeys the order to move the Land of Wonderful Joy; fourth, the Buddha exhorts the audience at that time to practice the Dharma of Immovable Tathagata (Akshobhya Buddha); fifth, the assembly generates the mind of practice; sixth, after benefiting sentient beings, the Land of Wonderful Joy returns to its original place; seventh, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) praises it. Now, it is said that the assembly thirsts to see the Land of Wonderful Joy because they have heard that the Land of Wonderful Joy mentioned above is where the Great Being resides, so they thirst for it with one mind. Second, the Buddha's command to manifest the Land of Wonderful Joy is divided into two parts: First, to explain that the Buddha knows the thoughts of the assembly with silent illumination; second, to formally command its manifestation. Third, Vimalakirti's obedience to manifest the Land of Wonderful Joy is divided into six parts: First, the thought in his mind to move the mountains and forests of the Land of Wonderful Joy; second, the true manifestation of supernatural power; third, those who have attained supernatural powers perceive the astonishment; fourth, the Buddha praises that this is what Vimalakirti has done; fifth, those who have not attained supernatural powers do not perceive it; sixth, the entry of the Land of Wonderful Joy into this land (the Saha world) does not cause any damage. Fourth, the Buddha exhorts the audience at that time to practice the practice of Immovable Tathagata (Akshobhya Buddha). This part is divided into three points: First, to exhort them to observe the solemn purity of that land; second, the audience at that time replies that they have already seen it; third, to formally exhort them to practice the practice of Immovable Tathagata (Akshobhya Buddha). It is like the explanation given to the son of the elder in the Buddha Land chapter, and like entering Vimalakirti's room to comfort and subdue, practicing in unorthodox ways and attaining the Buddha's path, like exhausting the inexhaustible gate, which is the practice of the Pure Land. Fifth, the audience at that time generates the mind of practice, divided into two parts: First, generating the mind of practice; second, making vows. Fourteen nayutas (an ancient Indian numerical unit, representing a very large number) of people attained enlightenment because of the various teachings and supernatural transformations mentioned earlier. Just as the teaching was about to end, this pure Buddha land was manifested, and everyone received the Buddha's exhortation and inspiration, so at that time, fourteen nayutas of people attained enlightenment. Second, making vows, the pure practice is profound and subtle, not easy to distinguish, making a vow to be reborn in that land and practice in that land. Here, the Buddha's prediction (prediction of future Buddhahood) can be divided into two types: First, distant prediction; second, near prediction. If one is certain to be reborn in that land after making a vow, it is a near prediction. If one cultivates the cause of pure practice, one will surely reap the result of a pure land, like other Buddha lands, which is a distant prediction. Sixth, as the scripture says. Seventh, Shariputra's (one of the Buddha's ten great disciples, known for his wisdom) praise is divided into six parts: First, the Buddha asks if they have seen it; second, they respectfully reply 'Yes'; third, making vows for all sentient beings.

四自蒙有寄．五嘆聞經功德．六況出福深。就況出中約六番往釋如文。若依此語意即是流通段。今明身子小乘之人。非是任持大典故不屬流通。但為流通作于起發也。

釋法供養品

此品正明帝釋弘經護持大法。即是第三流通段。凡有二品。流通是從譬得名。如淇源耳釋從上被下名之為流。無所壅隔名之為通。今用此無上法寶實相之經被下代眾生。使無壅隔。季末有緣皆令沾潤。此是慈悲純厚故也。

此文為二。初從此品明天帝護法。格出月蓋法之供養明護持之利深顯弘經之德重。二從囑累品去。明大聖慇勤付囑鄭重當令季像必得宣通。就前為二。一天帝稱歎弘經二如來述成其意。初為三。一嘆法二嘆人三發誓。今言天帝欲護持大典修習勝門。有持此經志存覆育。即是以法供養法身。如釋論云。迦毗羅生身生處摩伽陀是法身生處。為報恩故多在二國說法。二國之中為報法身多在摩伽陀國說法。護持即是法供養也。複次天帝共梵王同請說法。如來受請觀機知不堪大乘仍開小教。小教既興次應說大。今此不思議解脫猶是酬其昔請。釋論云。說般若猶是酬梵王天帝之請。天帝既蒙酬請歡喜護持。若作是言天主得阿那含不應流通大教者。此是三藏中謂為那含。華嚴說天主住十不可思議法門。豈不堪弘通此法

【現代漢語翻譯】現代漢語譯本：四、憑藉自身蒙受寄託。五、讚歎聽聞佛經的功德。六、更何況是付出所獲得的福報深厚。就「況出」之中，大約有六番來解釋，如經文所示。如果按照這種語意，這就是流通分。現在說明身子是小乘之人，不是能夠任持大法的人，所以不屬於流通分，但可以為流通分起到引發的作用。

釋法供養品

此品正是說明帝釋（Indra，佛教護法神）弘揚佛經、護持大法，即是第三流通分。凡是有兩品。流通是從譬喻得名。如同淇水源頭一樣，從上到下被及，稱之為「流」。沒有阻礙隔閡，稱之為「通」。現在用這無上的法寶，實相之經，被及下代眾生，使沒有阻礙隔閡。季世末法時代有緣之人，都能夠得到滋潤。這是慈悲純厚的原因。

此文分為兩部分。首先，從此品說明天帝護法，比擬月蓋法王的供養，說明護持的利益深厚，彰顯弘揚佛經的功德重大。其次，從囑累品開始，說明大聖慇勤地付囑，鄭重地應當讓季世末法時代必定能夠宣揚流通。就前一部分分為兩部分。一是天帝稱讚弘揚佛經，二是如來述說成就其意。首先分為三部分。一是讚歎佛法，二是讚歎人，三是發誓。現在說天帝想要護持大法，修習殊勝法門，有受持此經，志在覆蓋護育的，就是以法供養法身。如《釋論》所說：『迦毗羅（Kapila，印度聖人）是生身之處，摩伽陀（Magadha，古印度王國）是法身生處。爲了報恩的緣故，多在兩國說法。兩國之中，爲了報法身之恩，多在摩伽陀國說法。』護持就是法供養。再次，天帝與梵王（Brahmā，色界天之主）一同請求說法，如來接受請求，觀察根機，知道他們不堪承受大乘佛法，於是開設小乘教法。小乘教法既然興起，接下來應當說大乘佛法。現在這不可思議解脫，仍然是酬謝他們昔日的請求。《釋論》說：『說般若（Prajna，智慧）仍然是酬謝梵王天帝的請求。』天帝既然蒙受酬謝請求，歡喜護持。如果說天主（天帝）證得阿那含（Anāgāmin，三果阿羅漢）不應該流通大乘教法，這是三藏中所說的阿那含。而《華嚴經》說天主住在十不可思議法門，難道不能夠弘揚流通此法嗎？

【English Translation】 English version: IV. Relying on oneself to receive entrustment. V. Praising the merits of hearing the sutras. VI. How much more so is the profound merit of giving. Regarding 'how much more so,' there are approximately six explanations, as the text shows. If according to this meaning, this is the transmission section. Now, it is explained that Śariputra (Śāriputra, one of the Buddha's chief disciples) is a person of the Small Vehicle (Hinayana), not capable of upholding the Great Dharma, so he does not belong to the transmission section, but can serve to initiate the transmission.

Chapter on Dharma Offering

This chapter precisely explains that Indra (Indra, a Buddhist protector deity) propagates the sutras and protects the Great Dharma, which is the third transmission section. There are two chapters in total. 'Transmission' is named from a metaphor. Like the source of the Qi River, it flows from top to bottom, which is called 'flowing.' Without obstruction or separation, it is called 'transmission.' Now, this unsurpassed Dharma treasure, the sutra of true reality, is bestowed upon sentient beings of later generations, so that there is no obstruction or separation. Those who are connected in the degenerate age can all receive nourishment. This is because of pure and profound compassion.

This text is divided into two parts. First, this chapter explains that Indra protects the Dharma, comparing it to the offering of King Moon Canopy, explaining that the benefits of protection are profound, and highlighting the great merit of propagating the sutras. Second, starting from the Chapter on Entrustment, it explains that the Great Sage earnestly entrusted and solemnly ensured that it must be propagated and transmitted in the degenerate age. The former part is divided into two parts. First, Indra praises the propagation of the sutras, and second, the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) narrates and accomplishes its meaning. The first part is divided into three parts. First, praising the Dharma, second, praising people, and third, making vows. Now, it is said that Indra wants to protect the Great Dharma and practice the supreme Dharma gate. Those who uphold this sutra and aspire to cover and protect it are making offerings to the Dharma body with the Dharma. As the Śāstra says: 'Kapila (Kapila, an ancient Indian sage) is the place of the manifested body, and Magadha (Magadha, an ancient Indian kingdom) is the place of the Dharma body. For the sake of repaying gratitude, he mostly preached in these two countries. Among the two countries, for the sake of repaying the Dharma body, he mostly preached in Magadha.' Protection is Dharma offering. Furthermore, Indra and Brahmā (Brahmā, the lord of the Form Realm) together requested the Buddha to preach the Dharma. The Tathagata accepted the request, observed their capacity, and knew that they were not capable of receiving the Great Vehicle Dharma, so he opened the Small Vehicle teachings. Since the Small Vehicle teachings have arisen, the Great Vehicle Dharma should be taught next. Now, this inconceivable liberation is still repaying their past request. The Śāstra says: 'Preaching Prajna (Prajna, wisdom) is still repaying the request of Brahmā and Indra.' Since Indra has received the repayment of the request, he joyfully protects it. If it is said that the Lord of the Gods (Indra) has attained Anāgāmin (Anāgāmin, a 'non-returner', the third stage of Arhatship) and should not transmit the Great Vehicle teachings, this is what the Tripiṭaka (Tripiṭaka, the three baskets of Buddhist scriptures) says about Anāgāmin. However, the Avataṃsaka Sutra (Avataṃsaka Sutra, Flower Garland Sutra) says that the Lord of the Gods dwells in the ten inconceivable Dharma gates. How can he not be able to propagate and transmit this Dharma?

。復為天主率化群下最為風靡。就嘆法中先嘆不思議解脫之用。次嘆實相之法。非法無以成人非人無以顯法。故須雙嘆百千經者即是初教阿含等經。阿含中亦授彌勒之記。何妨對文殊說法。複次通教別教之中未曾聞此圓教法門具足之道。體用難思昔所未聞。

就嘆人中為二。初釋聞經功德次況出如法行者。閉眾惡趣是止善。開善門是行善。行即是觀止即是定。此中約因果兩判。為佛護念者明其修止行兩因。深契道理是故加於可加。故言護念。但佛普護眾生。眾生無瘡毒不得入。若修此止行之因即是信心瘡義。亦得護念。觀心者祇止觀調心名為覺。一切邪念紛動即用止觀二法觀之。不令緣念得起。是則常為覺心所護。降伏外道即是伏見思兩惑六十二見諸邪計之道。得菩薩道已能降煩惱魔如前說。乃至四魔八魔十魔。故上文云。始在佛樹力降魔得甘露滅。覺道成已於諸法無掛礙。志能摧伏諸外道。即是發心修學圓觀之人。入初發心時即能八相成道。名之為佛。降魔勞怨度脫一切修治佛道者即是外化。為八相之佛而內心於法身中修治道地滿殘餘佛法。安處道場如光嚴中辨道場相。履佛之跡行佛所行住佛所住。諸佛如是來我亦如是來。皆是鄰果往嘆。若有持讀者去是第三發願弘宣。

第二從佛言善哉去。是述成天

【現代漢語翻譯】現代漢語譯本：又因為天主（Deva，天神）率領教化大眾，這種教化方式最為風靡。於是讚歎佛法時，先讚歎不可思議解脫的作用，其次讚歎實相之法。沒有非法就無法成就人，沒有人也無法彰顯佛法。所以需要同時讚歎。《百千經》指的就是最初的阿含等經典。阿含經中也授記了彌勒（Maitreya，未來佛）成佛之事，這又有什麼妨礙文殊（Manjushri，智慧的象徵）說法呢？而且，在通教、別教之中，從未聽聞過這種圓教法門具足的道理，這種體和用都難以思議，是過去從未聽聞過的。就讚歎人這一方面，分為兩部分。首先解釋聽經的功德，其次比況那些如法修行的人。閉塞眾惡趣是止惡，開啟善門是行善。行就是觀，止就是定。這裡從因果兩方面來判斷。『為佛護念』說明其修止行兩種因。深刻契合道理，所以加以『可加』，所以說『護念』。但是佛普遍護念眾生，眾生沒有瘡毒就無法進入。如果修此止行之因，就是信心的瘡義，也能得到護念。觀心的人，只是止觀調心就叫做覺。一切邪念紛動，就用止觀二法來觀察它，不讓緣念生起。這樣就常為覺心所護。降伏外道，就是降伏見思二惑，六十二見等各種邪計之道。得到菩薩道后，就能降伏煩惱魔，如前所說，乃至四魔、八魔、十魔。所以上文說，『最初在菩提樹下，以力量降伏魔，得到甘露滅』。覺道成就后，對於諸法沒有掛礙，志向能夠摧伏各種外道。這就是發心修學圓觀的人，進入初發心時就能八相成道，名為佛。降伏魔的勞怨，度脫一切修治佛道的人，這就是外化。作為八相成道的佛，而內心在法身中修治道地，圓滿剩餘的佛法。安處道場，如《光嚴經》中辨別的道場相。行佛所行，住佛所住。諸佛如此而來，我也如此而來。都是鄰近的結果，往前讚歎。如果有持誦讀者的，接下來是第三個發願弘揚。第二部分從『佛言善哉』開始，是陳述成就天。

【English Translation】 English version: Furthermore, because the Deva (天主, a celestial being) leads and transforms the masses, this method of teaching is the most popular. Therefore, when praising the Dharma, first praise the function of inconceivable liberation, and then praise the Dharma of true reality. Without the non-Dharma, one cannot achieve Buddhahood; without people, one cannot manifest the Dharma. Therefore, it is necessary to praise both. The 'Hundreds and Thousands of Sutras' refers to the initial Agamas and other scriptures. In the Agamas, the prediction of Maitreya's (彌勒, the future Buddha) Buddhahood is also given. What harm is there in Manjushri (文殊, symbol of wisdom) expounding the Dharma? Moreover, in the Shared Teaching and the Distinct Teaching, this complete path of the perfect teaching has never been heard. This substance and function are difficult to conceive, and have never been heard before. Regarding the praise of people, it is divided into two parts. First, explain the merits of hearing the sutras, and then compare those who practice according to the Dharma. Closing off the evil destinies is stopping evil, and opening the gates of goodness is practicing goodness. Practice is contemplation, and stopping is concentration. Here, it is judged from both cause and effect. 'Being protected and念 by the Buddha' clarifies the two causes of cultivating stopping and practicing. It deeply accords with reason, so 'what can be added' is added, hence the saying 'protection and mindfulness'. However, the Buddha universally protects all beings, but beings without sores and poison cannot enter. If one cultivates the cause of stopping and practicing, which is the meaning of the sore of faith, one can also receive protection and mindfulness. Those who contemplate the mind, simply stopping and contemplating to regulate the mind is called awakening. When all evil thoughts are in turmoil, use the two methods of stopping and contemplating to observe them, not allowing conditioned thoughts to arise. In this way, one is constantly protected by the awakened mind. Subduing external paths is subduing the two delusions of views and thoughts, and the paths of the sixty-two views and other heretical views. After attaining the Bodhisattva path, one can subdue the demon of afflictions, as mentioned earlier, even the four demons, eight demons, and ten demons. Therefore, the previous text says, 'Initially, under the Bodhi tree, with strength, subdue the demons and attain the nectar of extinction'. After the path of awakening is accomplished, there is no attachment to all dharmas, and the will can crush all external paths. This is the person who aspires to cultivate the perfect contemplation. When entering the initial aspiration, one can accomplish the eight aspects of Buddhahood, and is called a Buddha. Subduing the labor and resentment of demons, liberating all those who cultivate the Buddha path, this is external transformation. As the Buddha who accomplishes the eight aspects, while inwardly cultivating the ground of the path in the Dharmakaya, fulfilling the remaining Buddha Dharma. Abiding in the Bodhimanda, as in the description of the Bodhimanda in the Sutra of Glorious Adornment. Treading the path of the Buddha, dwelling in the abode of the Buddha. The Buddhas come in this way, and I also come in this way. All are neighboring results, praising forward. If there are those who uphold and recite, the next is the third vow to propagate. The second part, starting from 'The Buddha said, 'Excellent!', is a statement of accomplishing the heavens.

帝上三段。一述其嘆法．二述其嘆人．三述其發誓。第一吾助爾喜者明此經是三世佛不思議菩提。即是述其嘆法。言三世佛不可思議菩提即是實相之法。佛由此實相得菩提也。

第二從男女受持此經則為供養去來今佛去。是述其嘆人。就此為四。初格量功德．二問．三答．四正格量。就前格量中為二。一格現在供養佛二格滅後起塔。第二問如文。第三答為二。一答多矣。二釋其不可盡所以。大乘經中多格量供養生身不及法身。何以故。如此正言生身之福不動不出。法身功德能動能出。出離生死故言福不趣菩提。二能趣菩提。于實名了因於餘名生因生因是緣因。福德不動不出不至菩提。功德有盡。于實名了因。實即實相了因照了。與實相相應能趣菩提。功德不盡同虛空等法界。豈得與前福德不動不出有限之法為量。供養生身名為生因不趣菩提。供養法身實名了因能趣菩提。是故格量不可限極。金剛般若云。住相佈施如人入闇則無所見。不住相佈施如人有目日光明照見種種色。東方虛空不可思量。南西北方亦難測度。法供養為最。複次大品云。實相是三世諸佛之母。母若得病諸子憂愁。若實相之法不廣被眾生。約眾生故言實相病。若止供養一佛于余佛無功德。若謗一佛于余佛無罪。若供養佛母實相之相即於三世十方

【現代漢語翻譯】現代漢語譯本：帝釋天品分為三段。第一段敘述了讚歎佛法，第二段敘述了讚歎修行人，第三段敘述了帝釋天發誓。第一段，『吾助爾喜者明此經是三世佛不思議菩提』，表明此經是三世諸佛不可思議的菩提之法。這就是敘述讚歎佛法。說三世諸佛的不可思議菩提，就是實相之法。佛陀由此實相而證得菩提。第二段，『從男女受持此經則為供養去來今佛去』，是敘述讚歎修行人。就此分為四部分：首先是衡量功德，其次是提問，再次是回答，最後是正式衡量。在前面的衡量功德中又分為兩部分：一是衡量現在供養佛的功德，二是衡量佛滅度后建造佛塔的功德。第二部分是提問，如經文所示。第三部分是回答，分為兩點：一是回答『多矣』（非常多），二是解釋其不可窮盡的原因。大乘經典中大多衡量供養生身佛不如供養法身佛。為什麼呢？因為供養生身的福報不動不出，而供養法身的功德能動能出，能出離生死，所以說福報不趨向菩提，而功德能趨向菩提。對於實相來說，功德是了因，對於其他來說，功德是生因，生因是緣因。福德不動不出，不能到達菩提。功德是無窮盡的，對於實相來說，功德是了因，實相就是實相之理，了因是照了。與實相相應就能趨向菩提。功德無窮無盡，如同虛空一樣，等同於法界。怎麼能與前面不動不出、有限的福德相比呢？供養生身佛稱為生因，不趨向菩提。供養法身佛，實相之理是了因，能趨向菩提。因此，衡量功德是不可限量、不可窮盡的。《金剛般若經》說：『住相佈施，如人入暗，則無所見。不住相佈施，如人有目，日光明照，見種種色。』東方的虛空不可思量，南西北方也難以測度。法供養是最殊勝的。再次，《大品般若經》說，實相是三世諸佛之母。母親如果生病，孩子們會憂愁。如果實相之法不能廣泛地被眾生所接受，就眾生的角度來說，就是實相生病了。如果只供養一尊佛，對於其他佛就沒有功德。如果誹謗一尊佛，對於其他佛就沒有罪過。如果供養佛母，也就是實相之相，那麼就等於供養了三世十方所有的佛。

【English Translation】 English version: The chapter of Śakra is divided into three sections. The first section describes the praise of the Dharma, the second describes the praise of practitioners, and the third describes Śakra's vow. The first section, 'My assistance to you in rejoicing demonstrates that this scripture is the inconceivable Bodhi of the Buddhas of the three times,' indicates that this scripture is the inconceivable Bodhi Dharma of the Buddhas of the three times. This is the description of praising the Dharma. It says that the inconceivable Bodhi of the Buddhas of the three times is the Dharma of true reality (Śūnyatā). The Buddha attains Bodhi through this true reality. The second section, 'If men and women receive and uphold this scripture, it is equivalent to making offerings to the Buddhas of the past, present, and future,' describes the praise of practitioners. This is divided into four parts: first, measuring merit; second, asking questions; third, answering; and fourth, formally measuring. The preceding measurement of merit is further divided into two parts: one measures the merit of offering to the Buddha in the present, and the other measures the merit of building pagodas after the Buddha's Parinirvana. The second part is the question, as stated in the scripture. The third part is the answer, which has two points: first, the answer 'very much'; second, explaining the reason why it is inexhaustible. In Mahāyāna sutras, it is often measured that offering to the physical body (rūpakāya) of the Buddha is not as good as offering to the Dharma body (dharmakāya) of the Buddha. Why? Because the merit of offering to the physical body is static and does not go forth, while the merit of offering to the Dharma body can move and go forth, and can liberate from birth and death. Therefore, it is said that merit does not lead to Bodhi, while virtue can lead to Bodhi. For true reality, virtue is the direct cause (hetu); for others, virtue is the indirect cause (pratyaya hetu). Merit is static and does not go forth, and cannot reach Bodhi. Virtue is inexhaustible; for true reality, virtue is the direct cause, and true reality is the principle of true reality, the direct cause illuminates. Corresponding to true reality can lead to Bodhi. Virtue is endless, like space, equal to the Dharma realm (dharmadhātu). How can it be compared to the previous static, limited merit? Offering to the physical body is called the indirect cause and does not lead to Bodhi. Offering to the Dharma body, the principle of true reality is the direct cause and can lead to Bodhi. Therefore, the measurement of merit is immeasurable and inexhaustible. The Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) says: 'Giving with attachment to form is like a person entering darkness, who sees nothing. Giving without attachment to form is like a person with eyes, illuminated by the sunlight, who sees all kinds of forms.' The eastern sky is immeasurable, and the south, west, and north are also difficult to measure. Dharma offering is the most excellent. Furthermore, the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra) says that true reality is the mother of the Buddhas of the three times. If the mother is sick, the children will be worried. If the Dharma of true reality cannot be widely accepted by sentient beings, from the perspective of sentient beings, it is that true reality is sick. If one only makes offerings to one Buddha, there is no merit for other Buddhas. If one slanders one Buddha, there is no sin for other Buddhas. If one makes offerings to the mother of the Buddhas, that is, the aspect of true reality, then it is equivalent to making offerings to all the Buddhas of the three times and ten directions.

佛所俱得功德。若譭謗佛母則于諸佛為怨。是故述天帝云。諸佛菩提皆從是生。菩提之相不可限量。第四正格量中亦述其上嘆信法兩行。聞是不思議之經信解。是述成上信行人。修行福多即是述上法行。第三述其發誓弘經護持流佈。從過去藥王佛去文為四。一明過去法供養之因由。二明王子月蓋。三結會古今四結釋述成。

就因緣由籍中為三。一明有佛。二明有王敕示諸子令興供養。三明諸子奉敕宣行。

第二從其王一子名月蓋去文為九。一王子獨坐思惟求勝供養．二空中驚覺．三仍問勝法．四天勸問如來．五往請于佛．六佛為解說．七聞法得順忍．八佛記其護法．九出家為道為法供養。

就第六佛為說文為二。初明勝妙之法。二從若聞是等經信解者明供養之心。就勝法中為四。一從佛言去明最妙之法。二菩薩法藏者約法論因。三從能令眾生坐于道場去是約法論果。四從諸佛賢聖去是為佛所嘆印其因果。今釋第一所說深經者。然實相之理非深非淺為深淺兩緣。于非深淺之中作深淺二說。淺者即是三藏通別之經。深者即是圓極之教。故言深經。深經相貌即如大士上來所說觀身實相之義。即是清凈之深經也。難信者如一微塵中有大千經卷。人無信者。實相之理止在心中無勞遠覓。近而不識說之不信。故

【現代漢語翻譯】現代漢語譯本：佛陀所俱備的功德，如果有人譭謗佛母，那便是與諸佛為敵。因此《述天帝》中說，諸佛的菩提（覺悟）皆由此而生。菩提的相狀是不可思議的。第四《正格量》中也敘述了對信法兩行的讚歎。聽聞這不可思議的經典並信解，這是敘述成就了上等信行人。修行福德多，便是敘述上等法行。第三敘述其發誓弘揚經典，護持流佈。從過去的藥王佛開始，分為四個部分：一是說明過去法供養的因由，二是說明王子月蓋，三是總結古今，四是總結解釋成就。

就因緣由籍中分為三部分：一是說明有佛，二是說明有國王敕令諸子興辦供養，三是說明諸子奉命宣揚施行。

第二，從『其王一子名月蓋』開始，分為九個部分：一是王子獨自靜坐思惟，尋求殊勝的供養；二是空中驚覺；三是仍然詢問殊勝之法；四是天人勸他請問如來（Tathagata）；五是前往請問佛陀；六是佛陀為他解說；七是聽聞佛法后獲得順忍；八是佛陀預言他護持佛法；九是出家修道，為佛法供養。

就第六部分，佛陀為他說法，分為兩部分：一是說明殊勝微妙之法，二是從『若聞是等經信解者』開始，說明供養之心。就殊勝之法中，分為四個部分：一是從『佛言』開始，說明最妙之法；二是『菩薩法藏者』，從法理上論述原因；三是從『能令眾生坐于道場』開始，這是從法理上論述結果；四是從『諸佛賢聖』開始，這是佛陀所讚歎，印證其因果。現在解釋第一句『所說深經者』。然而實相的道理，非深非淺，是為深淺兩緣。在非深非淺之中，作出深淺兩種說法。淺的便是三藏（Tripitaka）通別之經，深的便是圓極之教。所以說是『深經』。深經的相貌，就像大士（Mahasattva）上面所說的觀身實相之義，便是清凈的深經。『難信者』，比如一微塵中有大千經卷，人若沒有信心，實相的道理只在心中，無需遠求。近在眼前卻不認識，說了也不相信，所以說難信。

【English Translation】 English version: The merits and virtues possessed by the Buddha, if one slanders the Buddha's mother, then one becomes an enemy of all Buddhas. Therefore, the 'Description of the Heavenly Emperor' says, 'The Bodhi (Enlightenment) of all Buddhas arises from this.' The appearance of Bodhi is inconceivable. The fourth 'Proper Evaluation' also describes the praise for the two practices of believing in the Dharma. Hearing and understanding this inconceivable scripture describes the accomplishment of the superior believer. Cultivating much merit and virtue describes the superior practice of the Dharma. The third describes their vow to propagate the scriptures, protect and uphold their dissemination. Starting from the past Medicine King Buddha (Bhaisajya-raja), it is divided into four parts: first, it explains the cause of past Dharma offerings; second, it explains Prince Moon Canopy (Candra-ucchadana); third, it concludes the past and present; and fourth, it concludes the explanation of accomplishment.

Regarding the causes and conditions, it is divided into three parts: first, it explains that there is a Buddha; second, it explains that there is a king who orders his sons to make offerings; and third, it explains that the sons carry out the order and propagate it.

Second, starting from 'The king had a son named Moon Canopy,' it is divided into nine parts: first, the prince sits alone contemplating, seeking superior offerings; second, he is awakened in the air; third, he still asks about the superior Dharma; fourth, a deva (celestial being) advises him to ask the Tathagata (Thus Come One); fifth, he goes to ask the Buddha; sixth, the Buddha explains it to him; seventh, after hearing the Dharma, he obtains forbearance in accordance with the truth; eighth, the Buddha predicts that he will protect the Dharma; and ninth, he renounces the household life to cultivate the path and make offerings to the Dharma.

Regarding the sixth part, where the Buddha speaks the Dharma for him, it is divided into two parts: first, it explains the superior and wonderful Dharma; and second, starting from 'If one hears and understands these scriptures,' it explains the mind of offering. Regarding the superior Dharma, it is divided into four parts: first, starting from 'The Buddha said,' it explains the most wonderful Dharma; second, 'The Bodhisattva's Dharma treasury,' discusses the cause from the perspective of Dharma; third, starting from 'Able to cause sentient beings to sit in the Bodhimanda (place of enlightenment),' this discusses the result from the perspective of Dharma; fourth, starting from 'All Buddhas and sages,' this is praised by the Buddha, confirming its cause and effect. Now explaining the first sentence, 'Those who speak of the profound scripture.' However, the principle of true reality is neither profound nor shallow, but is for both profound and shallow conditions. In that which is neither profound nor shallow, two kinds of statements are made, profound and shallow. The shallow ones are the Tripitaka (Three Baskets) scriptures, both general and specific, and the profound ones are the perfect and ultimate teachings. Therefore, it is said to be a 'profound scripture.' The appearance of the profound scripture is like the meaning of contemplating the true nature of the body as described by the Mahasattva (Great Being) above, which is the pure and profound scripture. 'Those who are difficult to believe,' for example, there are thousands of volumes of scriptures in a single mote of dust. If people have no faith, the principle of true reality is only in the mind, and there is no need to seek it far away. It is near at hand but not recognized, and if it is spoken, it is not believed, so it is said to be difficult to believe.

云難信。難受者若有所受則有所行。若無所受則無所行。信受實相則能修行。若不信受不能修習。微妙者即是不思議解脫之異名。亦是三德微妙我法妙難思。清凈無染者不為三種見思所染。猶如虛空無諸凈穢。非思量分別能得者動念運想所不能契。無念無分別自然流入薩婆若海。亦非三藏通別方便之人所能測度。二明因。菩薩法藏所攝者明菩薩法藏聞持前行。三德秘密之藏不縱不橫無所積聚乃名為藏。含受諸法悉入其中。陀羅尼印者陀羅尼名為能遮能持。持善不失遮惡不起。不起不失名之為印。至不退轉者即是遮持諸善無有退者。亦是無生法忍不退之位。成就六度者(云云)。善分別順於菩提。即是善能分別諸法相。于第一義而不動。眾經之上者在三藏通別教諸經之上故。入大慈悲即是起無緣之慈。如上三十二種慈。離眾魔即是離八魔十魔等。亦是離三種之愛。天魔屬生死為愛流轉。菩薩離此故名離魔。及邪見者亦是三種方便中一切諸見。自此之前皆名邪見。實相之中皆離此等諸見。順因緣者因緣之性即是實相。順此實相深觀諸法。具生法二空因緣即法空也。緣實相修二空三昧。三約果明。坐道場者若能如此圓觀實相入涅槃。般若名為住。住發心住時即能八相成道隨緣作佛。故云初發心時即坐道場。轉法輪者是圓頓漸

【現代漢語翻譯】現代漢語譯本云難信：難以接受的人如果有所執受，就會有所行動；如果無所執受，就不會有所行動。信受實相才能修行，如果不信受就不能修習。微妙者：是不思議解脫的別名，也是三德（法身德、般若德、解脫德）微妙，我法妙不可思議。清凈無染者：不被三種見思（見惑、思惑）所染污，猶如虛空沒有凈與穢。非思量分別能得者：不是動念頭、運用思想所能契合的，而是無念無分別，自然流入薩婆若（Sarvajna，一切智）海。也不是三藏（經藏、律藏、論藏）通教、別教、方便教的人所能測度的。二、明因：菩薩法藏所攝者，說明菩薩法藏聞持的前行。三德秘密之藏，不縱不橫，沒有積聚，才稱為藏，含受諸法，全部納入其中。陀羅尼印者：陀羅尼（Dharani）名為能遮能持，持善不失，遮惡不起。不起不失，名為印。至不退轉者：就是遮持諸善沒有退失的人，也是無生法忍不退的地位。成就六度者：（內容省略）。善分別順於菩提：就是善於分別諸法相，于第一義而不動。眾經之上者：在三藏通教、別教諸經之上。入大慈悲：就是生起無緣之慈，如上三十二種慈。離眾魔：就是離開八魔、十魔等，也是離開三種愛。天魔屬於生死，因為愛而流轉，菩薩離開這些，所以稱為離魔。及邪見者：也是三種方便教中的一切諸見，自此之前都稱為邪見，實相之中都遠離這些諸見。順因緣者：因緣的自性就是實相，順應這個實相，深刻觀察諸法，具足生法二空（人空和法空），因緣就是法空。緣實相修二空三昧。三、約果明：坐道場者，如果能如此圓滿地觀察實相，入涅槃，般若名為住。住在發心住時，就能八相成道，隨緣成佛，所以說初發心時就坐在道場。轉法輪者：是圓頓漸教。

【English Translation】 English version Difficult to believe: Those who are difficult to accept, if they have something they cling to, then they will act accordingly; if they have nothing they cling to, then they will not act. Only by believing and accepting the true reality can one practice; if one does not believe and accept, one cannot practice. Subtle: This is another name for inconceivable liberation, and it is also the subtlety of the three virtues (Dharmakaya virtue, Prajna virtue, and Liberation virtue), the Dharma is subtle and inconceivable. Pure and undefiled: Not defiled by the three kinds of delusions (delusions of views, delusions of thought), like the empty space without purity or impurity. Cannot be attained by thinking and discrimination: It cannot be attained by moving thoughts and using ideas, but rather by being without thought and without discrimination, naturally flowing into the Sarvajna (all-knowing wisdom) sea. It also cannot be fathomed by those of the Three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) who follow the common, distinct, and expedient teachings. 2. Explaining the cause: 'Contained within the Bodhisattva Dharma Treasury' explains the preliminary practices of hearing and upholding the Bodhisattva Dharma Treasury. The secret treasury of the three virtues, neither vertical nor horizontal, without accumulation, is called a treasury, containing and receiving all dharmas within it. 'Dharani Seal' means that Dharani (mantra) is named as that which can shield and uphold, upholding the good without loss, shielding the evil from arising. Not arising and not losing is called a seal. 'Reaching non-retrogression' means those who shield and uphold all good without regression, and it is also the position of non-retrogression of the non-origination forbearance. 'Accomplishing the Six Perfections': (content omitted). 'Skillful discrimination accords with Bodhi' means being skilled in discriminating the characteristics of all dharmas, without moving from the first principle. 'Above all sutras' means above the sutras of the Three Pitakas' common, distinct, and specific teachings. 'Entering great compassion' means arising unconditioned compassion, like the thirty-two kinds of compassion mentioned above. 'Leaving all demons' means leaving the eight demons, ten demons, etc., and also leaving the three kinds of love. Heavenly demons belong to birth and death, flowing due to love. Bodhisattvas leave these, so they are called leaving demons. 'And wrong views' are also all the views in the three kinds of expedient teachings. Before this, all are called wrong views. In true reality, all are free from these views. 'Accords with conditions' means that the nature of conditions is true reality. Accord with this true reality, deeply observe all dharmas, fully possessing the two emptinesses of self and dharma (emptiness of person and emptiness of dharma), conditions are the emptiness of dharma. Rely on true reality to cultivate the two emptinesses samadhi. 3. Explaining the result: 'Sitting in the Bodhimanda' means that if one can thus perfectly observe true reality and enter Nirvana, Prajna is called dwelling. Dwelling in the dwelling of the initial aspiration, one can accomplish the eight aspects of enlightenment and become a Buddha according to conditions, so it is said that when one first aspires, one sits in the Bodhimanda. 'Turning the Dharma wheel' is the gradual teaching of the perfect and sudden.

三教。故言轉法輪。天龍共嘆者既坐道場為佛利益一切人天敬仰。入佛法藏者安處諸子秘密藏中也。圓教攝四十二賢聖。偏教攝二十七賢聖。皆佛法藏也。一切智慧者皆令稟偏圓之人得入佛慧。法華云如是之人我今亦令入于佛慧。說眾菩薩所行之道者。菩薩以實相為道。雖復稟余教終引歸實相。依實相義者若因若果無得離於實相。約此實相辨于偏圓之教。故法華云若深智者為說此法即說于實相。又云若不解此法于如來余深法中示教利喜。即是說偏漸之教。宣說無我住空寂滅等也。能救毀禁者方便教中皆乖圓極名為毀禁。若入圓中無複方便之過。亦是小乘中毀重之者無懺悔處。若是大乘能有無生正觀洗浣。故言救諸毀禁。諸魔外道怖者斷除愛見兩種之心。故無五怖。第四諸佛稱歎即契于實相。初心即能作佛。故為諸聖之所嗟嘆。背生死者背三種生死也。示涅槃者即是示百句解脫也。十方佛所說者一切佛道同皆共說此實相也。

第二從若聞如是等經者是明供養之心。就此為二。一明信行二明法行。若聞說實相之法即于聞中生解。通達無礙名信行供養之心。若聞不聞如法修行觀因緣空斷諸妄見。見實相理得無生忍是名法行供養之心。復約四依釋之。於法了不可得是名依義。諸佛之教本為逗物根宜。不可定執故不依語。

識是具煩惱法不可依識。不了義經是三方便。教非實故不可依。了義是可依。人是生身故不可依。達無明源底者知本來不生。故畢竟無滅。觀因緣無有盡者即是癡如虛空不可盡。

第七聞法得柔順忍者即為二。初得順忍之益二解寶衣報恩供養。若作圓教明柔順忍者。柔是柔伏即是十信。鐵輪之位六根清凈。若發真明入理即得無生忍也。解衣供養為二。一供養二發願行法供養。請威神加被使得降怨宣通大法。

第八佛記者。但記其後代是弘法護持之人。與物有緣能興立大法。未見記作佛之文。遠而為論亦應即明出我齊文未有。

第九明出家修道行法供養。就此為二。一明出家護法。二明化人多少。百萬發菩提心是用圓教所說。十四那由他發二乘心是用方便誘引。用此圓偏兩法導利眾生。故是法之供養。

第三結會古今如文。

第四述成上發願弘經護持宣佈。亦護行經之者悉使和安。

釋囑累品

此品流通文中第二。前明天帝發誓弘經。此辨如來金口所囑。囑是付囑為義。以無相之實法付囑弘護之人。累是煩勞荷負之義。今將此大法專為己任。令外難消轉內行宣通。故稱囑累也。

就文為三。一佛付囑彌勒．二付囑阿難．三大眾聞經歡喜。付彌勒中為二。初佛付囑．二

【現代漢語翻譯】現代漢語譯本：識是具有煩惱的法，不可依賴。不了義經（Neyartha Sutra，指意義需要進一步解釋的經典）是三種方便法門，因為其教義並非真實，所以不可依賴。了義經（Nitartha Sutra，指意義明確的經典）是可以依賴的。人是具有生身的，所以不可依賴。通達無明（Avidya，指對實相的無知）根源的人，知道本來不生，所以畢竟沒有滅。觀察因緣（Hetu-pratyaya，指事物產生的條件）沒有窮盡，這就是癡（Moha，指迷惑）如虛空不可窮盡。

第七，聽聞佛法得到柔順忍（Ksanti，指安忍）的人，可以分為兩個方面：一是得到順忍的利益，二是解開寶衣報恩供養。如果用圓教（圓滿的教法）來說明柔順忍，柔是柔伏，就是十信（Dasabala，指十種信心）。鐵輪之位，六根清凈。如果發起真明，入于理地，就得到無生忍（Anutpattika-dharma-ksanti，指對法不生不滅的證悟）。解衣供養分為兩個方面：一是供養，二是發願行法供養。請威神加被，使得降伏怨敵，宣通大法。

第八，佛記（Vyakarana，指對未來的授記）者，只是記其後代是弘法護持之人，與事物有緣，能夠興立大法。未見記作佛之文。遠而為論，也應該立即明白出我齊文未有。

第九，說明出家修道行法供養。就此分為兩個方面：一是說明出家護法，二是說明化人多少。百萬發菩提心（Bodhi-citta，指覺悟之心）是用圓教所說。十四那由他（Nayuta，指數量單位）發二乘心（Sravakayana-citta，指聲聞乘之心）是用方便誘引。用此圓偏兩法導利眾生，故是法之供養。

第三，總結會合古今，如經文所說。

第四，陳述成就以上發願弘經護持宣佈，也護持修行經文的人，使他們都能夠和諧安寧。

解釋《囑累品》（Atidesa，指囑託品）

此品是流通分中的第二部分。前面說明天帝發誓弘經，這裡辨明如來金口所囑。囑是付囑的意思，以無相的實法付囑弘護之人。累是煩勞荷負的意思，現在將此大法專為己任，令外難消轉，內行宣通，所以稱為囑累。

就經文分為三個部分：一是佛付囑彌勒（Maitreya，指慈氏菩薩），二是付囑阿難（Ananda，指多聞第一的阿羅漢），三是大眾聞經歡喜。付囑彌勒中分為兩個部分：一是佛付囑，二是...

【English Translation】 English version: Consciousness is a Dharma (law, teaching) with afflictions and cannot be relied upon. Neyartha Sutras (scriptures whose meaning requires further interpretation) are three expedient means, and because their teachings are not real, they cannot be relied upon. Nitartha Sutras (scriptures whose meaning is definitive) can be relied upon. People have a physical body and cannot be relied upon. Those who understand the source of Avidya (ignorance) know that originally there is no birth, so ultimately there is no extinction. Observing that the Hetu-pratyaya (conditions) are endless is like Moha (delusion), which is like the inexhaustible void.

Seventh, those who hear the Dharma and obtain Ksanti (patience, forbearance) can be divided into two aspects: first, obtaining the benefit of compliant patience; second, unwrapping precious garments to repay kindness and make offerings. If using the complete teaching to explain Ksanti, 'gentle' means subduing gently, which is the ten faiths (Dasabala, ten powers of a Buddha). At the stage of the Iron Wheel, the six senses are purified. If true understanding arises and one enters the realm of principle, one obtains Anutpattika-dharma-ksanti (the patience with the non-arising of Dharmas). Unwrapping garments for offerings is divided into two aspects: first, making offerings; second, making vows to practice Dharma offerings. Please invoke the blessings of the mighty spirits to subdue enemies and propagate the great Dharma.

Eighth, the Vyakarana (prediction) only records that their descendants will be those who propagate and protect the Dharma, who have a connection with things and can establish the great Dharma. There is no text that predicts Buddhahood. Speaking from afar, it should be immediately clear that there is no text that mentions 'coming out of me'.

Ninth, explaining the Dharma offering of leaving home, cultivating the Way, and practicing the Dharma. This is divided into two aspects: first, explaining leaving home to protect the Dharma; second, explaining the number of people converted. A million people generating Bodhi-citta (the mind of enlightenment) is according to the complete teaching. Fourteen Nayutas (a unit of measurement) generating Sravakayana-citta (the mind of the Hearer Vehicle) is through expedient guidance. Using these two methods, complete and partial, to guide and benefit sentient beings is therefore a Dharma offering.

Third, concluding and combining the past and present, as the text says.

Fourth, stating the accomplishment of the above vows to propagate, protect, and proclaim the scriptures, and also protecting those who practice the scriptures, so that they can all be harmonious and peaceful.

Explanation of the Atidesa (Entrustment Chapter)

This chapter is the second part of the circulation section. The previous section explained the heavenly deities vowing to propagate the scriptures, and this section clarifies what the Tathagata (Buddha) entrusted with his golden mouth. 'Entrust' means to entrust, entrusting the real Dharma without form to those who propagate and protect it. 'Burden' means to trouble and bear the responsibility. Now, taking this great Dharma as one's own responsibility, so that external difficulties are eliminated and internal practice is propagated, it is called Entrustment.

The text is divided into three parts: first, the Buddha entrusts Maitreya (the future Buddha); second, entrusts Ananda (the disciple known for his great memory); third, the assembly rejoices upon hearing the scriptures. Entrusting Maitreya is divided into two parts: first, the Buddha entrusts; second, ...

彌勒受旨。就佛付囑為三。一正付囑此經．二釋．三簡得失。正付囑中為二。一付囑尊經．二命神通守護。以無量僧祇所集付汝者。若按迦旃延所解三藏中。明三阿僧祇習學佛法。百劫種相佛道現前。此是三藏小乘淺近之法。修學研行劫數為少。若按釋論彈於此義。佛法無量豈是三祇所學能遍。乃經無量億僧祇習塵沙佛法諸深法門。乃可圓滿大乘深妙。是故學劫亦多。今言無量劫所習。故知是大乘妙典付之彌勒。

第二當以神力廣宣令無斷絕。即是命令守護。但以此大法付囑彌勒者。正明次紹尊位。智斷方圓與物有緣。神通具足堪能弘護令不斷絕。若末代眾生去聖既久非唯神根闇濁。亦乃障礙多興。如多寶處必饒怨賊。道高魔盛妨難則生。若不得聖力冥扶則外難侵逼。若蒙神光加被亦使心解開通。內因外緣既整法寶則無斷絕。是故命以神力加諸眾生堪聞之者。此中應引優波鞠多為魔所惱。令無數人不得悟道。遂令受化之者為魔所惑。用神力縛于魔。一切聞經得益不可稱計。亦恐是用神力弘經之意。

第二釋者從所以者何未來世去。即為二。初明末代亦有得道之機。次明不聞斯經則失善利。前明末代有得道之機者。但凡夫緣悟不同。或見法王面前得益。或因去世渴仰生悟。故經言應以滅度得度者而現滅度。

【現代漢語翻譯】現代漢語譯本：彌勒菩薩接受佛的旨意，佛的付囑分為三部分：一是正式付囑此經，二是解釋，三是簡述得失。在正式付囑中又分為兩部分：一是付囑這部尊貴的經典，二是命令以神通力守護。『以無量僧祇所集付汝者』，如果按照迦旃延（Kātyāyana，佛陀十大弟子之一，以論議著稱）所解釋的三藏（Tripiṭaka，佛教經典的總稱）中所說，闡明三大阿僧祇劫（asaṃkhya kalpa，極長的時間單位）修習佛法，百劫種相，佛道才能現前。這是三藏小乘（Hīnayāna，佛教的一個派別，注重個人解脫）淺近的法門，修學研行的劫數較少。如果按照《釋論》（可能是指《大智度論》）來評論這個意義，佛法無量無邊，豈是三大阿僧祇劫所學就能遍及的？而是要經過無量億僧祇劫修習如塵沙般眾多的佛法，各種深奧的法門，才能圓滿大乘（Mahāyāna，佛教的一個派別，注重普度眾生）的深妙之法。因此，修學的劫數也多。現在說無量劫所修習，可知這是大乘妙典，付囑給彌勒菩薩（Maitreya，未來佛）。

第二，『當以神力廣宣令無斷絕』，就是命令守護。但以這部大法付囑給彌勒菩薩，正是表明他將繼承尊位。他的智慧和決斷圓融周全，與眾生有緣，神通具足，堪能弘揚和護持，使之不斷絕。如果末法時代的眾生，距離聖人已經很久遠，不僅神根暗鈍昏濁，而且障礙也會很多。如同多寶佛塔（Prabhūtaratna，出現在《法華經》中的佛塔）所在之處，必定有很多怨賊。道行越高，魔障越盛，妨礙和困難就會產生。如果得不到聖力的暗中扶持，那麼外來的困難就會侵擾逼迫。如果蒙受神光加被，也能使心解開通。內在的因緣和外在的助緣都具備，那麼法寶就不會斷絕。因此，命令以神通力加持那些堪能聽聞此法的人。這裡應該引用優波鞠多（Upagupta，佛教僧侶，據說能降伏魔眾）被魔所惱的故事，導致無數人不能悟道。於是，讓那些接受教化的人被魔所迷惑，用神力束縛住魔，一切聽聞經典的人得到的利益不可稱量。恐怕這也是用神力弘揚經典的意思。

第三，解釋部分，從『所以者何未來世去』開始，分為兩部分：首先闡明末法時代也有得道的機會，其次闡明不聽聞這部經典就會失去善利。前面闡明末法時代有得道機會，只是因為凡夫俗子的因緣和領悟不同。有的人在法王（Dharmaraja，佛的尊稱）面前得到利益，有的人因為佛的去世而渴求仰慕，從而產生領悟。所以經中說，『應以滅度得度者而現滅度』。

【English Translation】 English version: Maitreya (Maitreya, the future Buddha) received the Buddha's decree. The Buddha's entrustment is divided into three parts: first, the formal entrustment of this scripture; second, the explanation; and third, a brief account of gains and losses. In the formal entrustment, it is further divided into two parts: first, the entrustment of this venerable scripture; and second, the command to protect it with supernatural powers. 'Entrusting to you what has been accumulated over countless kalpas (kalpa, an extremely long unit of time)' If according to Kātyāyana's (Kātyāyana, one of the ten great disciples of the Buddha, known for his arguments) explanation in the Tripiṭaka (Tripiṭaka, the general term for Buddhist scriptures), it clarifies that studying the Buddha's teachings for three great asaṃkhya kalpas (asaṃkhya kalpa, an extremely long unit of time), with the characteristics of a hundred kalpas, the path to Buddhahood will manifest. This is the shallow method of the Hīnayāna (Hīnayāna, a school of Buddhism that emphasizes individual liberation) of the Tripiṭaka, with fewer kalpas for study and practice. If according to the 'Shilun' (possibly referring to the Mahāprajñāpāramitāupadeśa) to comment on this meaning, the Buddha's teachings are boundless, how can they be fully learned in three asaṃkhya kalpas? Rather, it requires studying countless billions of asaṃkhya kalpas, like dust and sand, of numerous Buddha-dharmas, various profound Dharma gates, to perfect the profound and wonderful teachings of the Mahāyāna (Mahāyāna, a school of Buddhism that emphasizes universal salvation). Therefore, the kalpas for study are also many. Now it is said that it is cultivated over countless kalpas, so it is known that this is the wonderful Mahāyāna scripture, entrusted to Maitreya (Maitreya, the future Buddha).

Second, 'You should widely proclaim it with supernatural powers so that it will not be cut off,' which is the command to protect it. But entrusting this great Dharma to Maitreya is precisely to indicate that he will inherit the honored position. His wisdom and judgment are comprehensive and complete, he has affinity with beings, and he possesses sufficient supernatural powers to propagate and protect it, so that it will not be cut off. If the sentient beings of the degenerate age are far removed from the sages, not only are their spiritual roots dull and turbid, but also many obstacles will arise. Just as where the Prabhutaratna (Prabhūtaratna, a Buddha appearing in the Lotus Sutra) Stupa is located, there must be many resentful thieves. The higher the path, the stronger the demonic obstacles, and hindrances and difficulties will arise. If one does not receive the secret support of the holy power, then external difficulties will encroach and oppress. If one receives the blessing of divine light, it can also open up the understanding of the mind. With both internal causes and external conditions in order, the Dharma treasure will not be cut off. Therefore, it is commanded to add supernatural power to those sentient beings who are able to hear this Dharma. Here, the story of Upagupta (Upagupta, a Buddhist monk, said to be able to subdue demons) being troubled by demons should be cited, causing countless people to be unable to attain enlightenment. Thus, those who receive teachings are confused by demons, and the demons are bound with supernatural power, and the benefits gained by all who hear the scriptures are immeasurable. Perhaps this is also the meaning of propagating the scriptures with supernatural power.

Third, the explanation part, starting from 'What is the reason for going to the future world,' is divided into two parts: first, it clarifies that there is also an opportunity to attain the Way in the degenerate age; second, it clarifies that not hearing this scripture will lose good benefits. The previous clarification that there is an opportunity to attain the Way in the degenerate age is simply because the conditions and understanding of ordinary people are different. Some people benefit in the presence of the Dharmaraja (Dharmaraja, an honorific title for the Buddha), and some people develop understanding because of the Buddha's passing away and longing admiration. Therefore, the scripture says, 'Those who should be liberated by extinction should be shown extinction.'

如為治狂子故實在而言死。留諸香藥色味芬芳悔懊心生。服藥即愈。若不見佛克責精進愧不值佛世。因是入道得出煩惑。故佛去世后一百年十萬出家九萬得道。當知佛后之機亦復無量。此應引鞠多佛在之時求出家。覓智齊身子。佛言不得。即退還外道法中。佛因記之。此人得道之機在佛滅后。后為阿難弟子度人無量。得道恒沙時人敬譽為無相佛。即是釋未來世中天人龍鬼有發心之緣。樂於大法必得度脫。不可不弘如此勝教使其聞也。

第二從若使不聞是經則為大失者。但聞三藏方便之說則失大乘毒鼓之利。普賢觀云。法將滅五百歲時一心修此法華三昧即得六根清凈。故知末代亦能有入大乘之機。若不聞此經永失法利故須宣通。

三從菩薩有二相去是簡得失。就此為二。一簡得失二廣舉非釋。得失中為三。一標相二略解釋三約人釋。若是三藏教中多就因緣歷別事相之中以明諸法。若依此學者是新發意人。諸大乘經別圓之說無依無倚離諸心識。言深經者即是貪慾即是道恚癡亦復然。如是三法中具一切佛法。若離是三法而求菩提者。譬如天與地。指此三毒之效能通達三毒實相不可得。猶如虛空。而能出生一切佛法。彼經云深達此法者亦不破于戒。深達此法者亦不著無礙。行人多謂三毒是道。而著此無礙毀於正戒

【現代漢語翻譯】現代漢語譯本：譬如爲了醫治瘋癲的孩子，（醫生）故意說他已經死了。然後留下各種香藥，用美好的顏色和芬芳的氣味來引發他的後悔之心。服用藥物后，病就好了。如果（有人）因為沒有見到佛而責備自己不夠精進，感到慚愧沒有生在佛陀在世的時代，因此而入道，最終擺脫煩惱。所以佛陀去世后一百年，十萬出家弟子中有九萬人得道。應當知道佛陀涅槃后的機緣也是無量的。這應引用鞠多佛（Krakucchanda Buddha）在世時，有人請求出家，（佛）尋找智慧與舍利弗（Sariputra）相當的人，佛說找不到，就讓他退回外道法中。佛因此記下，此人得道的機緣在佛滅后。後來他成為阿難（Ananda）的弟子，度化了無量的人。得道的人多如恒河沙數，當時的人敬佩讚譽他為無相佛。這就是說，即使在釋迦牟尼佛（Sakyamuni）未來的時代，天人龍鬼等眾生，只要有發菩提心的因緣，樂於修習大法，必定能夠得到解脫。不可不弘揚如此殊勝的教法，使他們聽聞。

第二，從『若使不聞是經則為大失者』（如果不能聽聞此經，那將是巨大的損失）來說，僅僅聽聞三藏（Tripitaka）的方便之說，就會失去大乘毒鼓（Mahayana poisonous drum）的利益。《普賢觀》（Universal Virtue Contemplation）中說，在法將要滅亡的五百歲時，一心修習此《法華三昧》（Lotus Samadhi），就能得到六根清凈。所以知道末法時代也能有進入大乘的機緣。如果不聽聞此經，將永遠失去佛法的利益，所以必須宣揚流通。

第三，從『菩薩有二相去是簡得失』（菩薩有兩種狀態，區分在於得與失）開始，這裡分為兩點：一是區分得失，二是廣泛列舉而非解釋。在得失中又分為三點：一是標明狀態，二是簡略解釋，三是就人來解釋。如果是在三藏教（Tripitaka teachings）中，大多就因緣和歷別的事相中來闡明諸法。如果依此學習的人，是新發意菩薩。諸大乘經典中，別教和圓教的說法，沒有依靠，脫離了各種心識。所謂『言深經者即是貪慾即是道恚癡亦復然』（深刻的經典說，貪慾就是道，嗔恚和愚癡也是如此），像這樣的三種法中，具足一切佛法。如果離開這三種法而求菩提，就像天與地一樣遙遠。指出這三種毒素的效能，能夠通達三毒的實相不可得，猶如虛空，而能出生一切佛法。那部經中說，深刻通達此法的人，也不會破壞戒律。深刻通達此法的人，也不會執著于無礙。修行人大多認為三毒是道，卻執著于這種無礙，毀壞了正戒。

【English Translation】 English version: For example, to cure a mad child, (the doctor) deliberately says that he is dead. Then he leaves various fragrant medicines, using beautiful colors and fragrant smells to evoke his regret. After taking the medicine, the illness is cured. If (someone) blames himself for not being diligent enough because he has not seen the Buddha, and feels ashamed for not being born in the time when the Buddha was in the world, he enters the path because of this, and eventually gets rid of afflictions. Therefore, one hundred years after the Buddha's passing, out of one hundred thousand ordained disciples, ninety thousand attained enlightenment. It should be known that the opportunities after the Buddha's Nirvana are also immeasurable. This should refer to when Krakucchanda Buddha (鞠多佛) was in the world, someone requested to be ordained, (the Buddha) looked for someone with wisdom comparable to Sariputra (舍利弗), and the Buddha said he could not find one, so he let him return to the heretical path. The Buddha therefore noted that this person's opportunity for enlightenment was after the Buddha's passing. Later, he became a disciple of Ananda (阿難), and saved countless people. Those who attained enlightenment were as numerous as the sands of the Ganges River, and people at that time admired and praised him as the Formless Buddha. This means that even in the future age of Sakyamuni (釋迦牟尼佛), gods, humans, dragons, ghosts, and other beings, as long as they have the cause and condition to generate Bodhicitta, and are happy to practice the Great Dharma, they will surely be liberated. It is imperative to promote such a supreme teaching so that they may hear it.

Secondly, from 'If one does not hear this sutra, it will be a great loss,' (若使不聞是經則為大失者) merely hearing the expedient teachings of the Tripitaka (三藏) will result in losing the benefit of the Mahayana poisonous drum (大乘毒鼓). The Universal Virtue Contemplation (普賢觀) says that in the five hundred years when the Dharma is about to perish, single-mindedly practicing this Lotus Samadhi (法華三昧) will result in the purification of the six senses. Therefore, it is known that even in the degenerate age, there can be opportunities to enter the Mahayana. If one does not hear this sutra, one will forever lose the benefit of the Dharma, so it must be propagated and circulated.

Thirdly, starting from 'The two aspects of Bodhisattvas distinguish gain and loss,' (菩薩有二相去是簡得失) here it is divided into two points: one is to distinguish gain and loss, and the other is to broadly list without explaining. Within gain and loss, it is further divided into three points: one is to mark the state, two is to briefly explain, and three is to explain in terms of people. If it is in the Tripitaka teachings (三藏教), most of them explain the dharmas based on conditions and separate phenomena. If those who study according to this are newly aspiring Bodhisattvas. In the various Mahayana sutras, the teachings of the Separate and Perfect teachings have no reliance and are detached from various consciousnesses. The so-called 'The profound sutra says that greed is the path, and so are hatred and delusion,' (言深經者即是貪慾即是道恚癡亦復然) in these three dharmas, all Buddha-dharma is complete. If one seeks Bodhi apart from these three dharmas, it is as far away as heaven and earth. Pointing out the nature of these three poisons, one can understand that the true nature of the three poisons is unattainable, like empty space, and can give birth to all Buddha-dharma. That sutra says that those who deeply understand this dharma will not break the precepts. Those who deeply understand this dharma will not be attached to unobstructedness. Practitioners mostly think that the three poisons are the path, but they are attached to this unobstructedness and destroy the correct precepts.

正見。何謂是達於三毒之性。其達此者無毀無著。乃稱經意。實相之法非因非果說為因果。故言是因非果如佛性。是果非因如大涅槃。今三毒之性亦非因非果而說為因果。說為因者即言三毒是道具足一切佛法。說為果者一切眾生常寂滅相不可覆滅。若能聞此貪慾之中辨因果二道無毀無著。不生恐畏。當知是久行菩薩。如此菩薩但好實相深法。不復樂於文華才藻綺飾之言釋于貞干之法。以此往推知是久行菩薩也。若樂言辨發言藻麗文字章節。乃當一往悅于聽者終成添水之乳。醫于實相非久行所行。以此簡之知是新發意菩薩。如即時人數論分別問答言有眉眼。亦聞大乘無倚之說。謂為晃盪不生信樂。此中應引須達請佛為老母說法。老母十方背佛佛十方現形要不信受。后阿難化為輪王。方便引接心地歡喜。信伏心生還歸於佛聞法修道。何故如是。此是往日沙彌和尚多說實相甚深之語。聞不能解不生信慕。阇梨多說因緣諸法事相。教化事會其心。心生愛玩。由是緣故。今聞我語了不入心。機在阿難迴心入道。阿難雖復令其生信終歸於我。乃能得道。故知文飾之法乃是悅耳之緣。非究竟之旨。方便引入為進悟之漸。故所不論耳。實相深法能作得道之要。毒鼓之譬此之謂也。約此明新發心久行二種之人。但看飾辭直語則知得失。

第二從復有二法所未聞經去。是明廣舉非。就此為二。前明二法釋前新學譭謗不近。后明二法釋前久學不應輕慢取相。前譭謗不近者。此中如喜根菩薩但說實相之法。明一切法中有安樂性。勝意稟三藏法威儀無缺持戒頭陀。忽聞喜根所說與其學習相違。心大驚怪毀呰誹謗不肯信受。即時作法擯此喜根。擯法亦成即入地獄。此是新發心人稟方便教譭謗般若不信深經。如此之人須深淺知。二者或時不謗此法。然于持法之人者無敬近心。或復有時說其過惡。此亦是失相。皆非久行調伏心者。

第二舉輕慢取相。大品明。菩薩若於同住新發心人生輕蔑相。謂此人無所知曉。起此一念慢心卻損無數劫功德。更還受罪。如其罪報竟方能發心。乃復今日德行。以此而言輕慢之心大為過罪。非唯障得無生忍乃更受罪殃故簡為非。次復有菩薩雖解深法而取相分別階梯漸次。取相分別生決定想。復是動念之法非究竟道。何以故。諸法實相清凈湛然尚無一相。何況有二無言無示。言之者失理示之者乖宗。以此分別思量之心何能契會寂滅之法。如三時四時五時半滿四宗六宗等義。皆名法師。探採經意而制立名目。判釋義門欲言當理。皆非一極無言之術。今家正意則不如是。圓融法界冥契真極。不欲令心與眾生乖諍。雖復立此四教直

【現代漢語翻譯】現代漢語譯本：第二部分是從重複的兩種法所未聞的經典開始。這是爲了明確廣泛地舉出錯誤。這部分分為兩個方面。前面說明兩種法是爲了解釋之前新學者譭謗而不接近的情況。後面說明兩種法是爲了解釋之前長期學習的人不應該輕慢而執著于表象的情況。前面關於譭謗而不接近的情況是說，比如喜根（Xi Gen）菩薩只說實相（Shi Xiang）之法，說明一切法中都有安樂的性質。勝意（Sheng Yi）稟承三藏（San Zang）之法，威儀沒有缺失，持戒苦行。忽然聽到喜根所說的與他所學習的相違背，心中非常驚怪，詆譭誹謗，不肯相信接受。立即依法擯棄這個喜根。擯棄佛法的行為也成立，隨即墮入地獄。這是新發心的人稟承方便之教，譭謗般若（Bo Re），不相信深刻的經典。對於這樣的人，需要了解其深淺。第二種情況是，或許有時不誹謗這種法，然而對於持有這種法的人沒有敬重親近之心，或者有時說他們的過錯。這也是失去正道的表現，都不是長期修行調伏內心的人。

第二部分是舉出輕慢而執著于表象的情況。《大品》（Da Pin）中說明，菩薩如果對於同住的新發心人生起輕蔑的念頭，認為這個人沒有什麼知識見解，生起這種傲慢之心，就會損失無數劫的功德，更會遭受罪報。等到罪報結束才能再次發心，恢復今日的德行。由此來說，輕慢之心是很大的過錯，不僅會障礙獲得無生忍（Wu Sheng Ren），更會遭受罪報，所以簡要地說明這是錯誤的。其次，還有菩薩雖然理解深刻的佛法，卻執著于表象，分別階梯漸次，執著于表象分別而產生決定的想法，這又是動念之法，不是究竟之道。為什麼呢？諸法的實相清凈湛然，尚且沒有一個表象，何況有二？無法用言語表達，無法用事物指示。用言語表達的人會失去真理，用事物指示的人會違背宗旨。用這種分別思量之心，怎麼能夠契合寂滅之法呢？比如三時、四時、五時、半滿四宗、六宗等的意義，都被稱為法師，探究經文的意義而制定名目，判釋義理，想要說得合乎道理，都不是唯一極端的無言之術。我們現在的理解則不是這樣，圓融法界，暗合真極，不希望內心與眾生產生乖戾爭執。即使設立這四教，也只是...

【English Translation】 English version: The second part starts from the sutra of the two unheard-of Dharmas. This is to clearly and broadly point out the errors. This part is divided into two aspects. The first explains the two Dharmas to clarify the situation where new learners slander and do not approach. The second explains the two Dharmas to clarify that those who have been studying for a long time should not be arrogant and cling to appearances. The first case, regarding slander and not approaching, is about, for example, Bodhisattva Xi Gen (Root of Joy), who only speaks of the Dharma of Shi Xiang (True Aspect), explaining that there is peace and happiness in all Dharmas. Sheng Yi (Superior Intention), who upholds the San Zang (Three Baskets) Dharma, with flawless demeanor, observes the precepts and practices asceticism. Suddenly, upon hearing what Xi Gen said, which contradicted what he had learned, he was greatly astonished, slandered and defamed, and refused to believe and accept it. He immediately used the Dharma to expel Xi Gen. The act of expelling the Dharma was also established, and he immediately fell into hell. This is a newly initiated person who upholds the expedient teachings, slanders Prajna (Wisdom), and does not believe in profound sutras. For such people, it is necessary to understand their depth. The second situation is that perhaps sometimes they do not slander this Dharma, but they do not have respect and closeness towards those who uphold this Dharma, or sometimes they speak of their faults. This is also a sign of losing the right path, and they are not people who have cultivated and subdued their minds for a long time.

The second part is to point out the situation of being arrogant and clinging to appearances. The Da Pin (Great Perfection of Wisdom Sutra) states that if a Bodhisattva develops a contemptuous thought towards a newly initiated person living together, thinking that this person has no knowledge or understanding, and develops this arrogant mind, they will lose countless kalpas of merit and will suffer retribution. Only after the retribution ends can they initiate their mind again and restore their current virtue. From this, it can be said that the mind of arrogance is a great fault, which not only hinders the attainment of Wu Sheng Ren (Non-Origination Tolerance) but also causes suffering, so it is briefly explained that this is wrong. Secondly, there are also Bodhisattvas who, although they understand the profound Dharma, cling to appearances, distinguish gradual stages, cling to appearances and distinctions, and generate determined thoughts, which is again the Dharma of moving thoughts, not the ultimate path. Why? The true aspect of all Dharmas is pure and serene, and there is not even one appearance, let alone two? It cannot be expressed in words, and it cannot be indicated by things. Those who express it in words will lose the truth, and those who indicate it with things will violate the principle. With this mind of distinguishing and thinking, how can one be in harmony with the Dharma of Nirvana? For example, the meanings of the three times, four times, five times, half-full four schools, six schools, etc., are all called Dharma masters, exploring the meaning of the scriptures and formulating names, judging and explaining the principles, wanting to speak reasonably, but they are not the unique and extreme art of non-words. Our current understanding is not like this, the perfect and harmonious Dharma realm, secretly in harmony with the true ultimate, does not want the mind to be at odds with sentient beings. Even if these four teachings are established, they are only...

欲通釋諸經之文欲窮源底。終不定執四教之義。或時三教二教一教無教八教出沒不恒。多少無定轉變自在隨人消釋。不令此心介爾有著自執己見非他所解。若作如此但是諍論非入道方法。南嶽師說偈。狗見影便鬥。斗之不肯罷遂至渴而死(云云)。今約此簡非約營道之意。但行人心路不同。雖複種種不出二修。一聖說法二聖默然。須識己心便宜方便。若有沈塞于默然之道不得開心應須聽法。或近善知識能開人心。或從經卷尋求義理曉發此心。或時聽法紛動不能靜攝尋經討義於事紛結。覺於心補無深利益。即應冥目束體自靜其心入默然道。語默兩行調伏其心。研粗和適善能取與簡擇真偽。如是時中任修寂靜。如是時中任修智慧。譬如天地或晴或雨調節陰陽。是則萬物得生。若純雨不晴則種子爛壞。若純晴不雨芽嘴乾枯並不能發生萬物。要須調適然後乃善。行者如是一向默然則沉昏闇塞。若純用分別諸見競興。此則權實不合導師不生。善巧運為豁然入道。夜見電光則入聖法。是為學道之者善識是非簡別邪正也。故大論言時雨數數墮五穀數數生。法雨數數雨善法數數生。若不將聖說聖默數數調御實相谷不生也。若偏著知見終無入理。故云雖讀百千經邪見長諸非。吾我毒甚盛雖謂懷常子。石女終不生。若於聖說法中能聞即悟。

【現代漢語翻譯】現代漢語譯本：想要通透地解釋各部佛經的文句，想要徹底探究其根源。最終不要固執於四教（藏、通、別、圓四種教法）的定義。有時三教、二教、一教、無教、八教（指各種不同的教義和修行方式）出現和消失沒有恒定。多少沒有定數，轉變自在，隨著不同的人而消解闡釋。不要讓這顆心稍微有一點執著，自以為是，認為自己的理解才是正確的，排斥他人的理解。如果這樣做，只不過是爭論，不是進入佛道的方法。南嶽慧思禪師說過一首偈語：『狗看見影子就爭鬥，爭鬥不肯罷休，最終渴死。』（等等）。現在根據這個來簡別，不是爲了妨礙修道的意思。只是修行人的心路不同。雖然有種種不同，但不超出兩種修行方式。一是聖人說法，二是聖人默然。必須認識自己的心，選擇方便的方法。如果沉溺於默然之道，不能開啟心智，就應該聽聞佛法。或者親近善知識，能夠開啟人的心智。或者從經書典籍中尋求義理，啓發這顆心。有時聽聞佛法，心緒紛亂，不能安靜下來；尋找經書，探討義理，在事情上糾纏不清，覺得對於心的補益沒有深刻的利益。就應該閉上眼睛，約束身體，讓自己安靜下來，讓心進入默然之道。說法和默然兩種方式並行，調伏自己的心。研究粗淺的，調和適宜的，善於取捨，簡別真偽。像這樣，在適當的時候就修行寂靜，在適當的時候就修行智慧。譬如天地，有時晴朗，有時下雨，調節陰陽。這樣萬物才能生長。如果只有下雨沒有晴朗，那麼種子就會腐爛壞掉。如果只有晴朗沒有下雨，那麼芽和嘴就會乾枯，都不能生長萬物。一定要調和適宜，然後才好。修行人也是這樣，如果一味地默然，就會沉悶昏暗。如果純粹用分別心，各種見解就會競相產生。這樣權和實不相符合，導師就不會出現。善巧地運用，才能豁然開悟入道。夜晚見到閃電的光芒，就進入了聖人的佛法。這就是學道的人要善於認識是非，簡別邪正啊。所以《大智度論》說，時雨常常降落，五穀常常生長。法雨常常降落，善法常常生長。如果不將聖人的說法和聖人的默然常常調和運用，實相的穀物就不會生長。如果偏執于知見，終究無法進入真理。所以說，即使讀了成百上千部經，邪見也會增長各種錯誤。『我』和『我所』的毒害非常嚴重，即使自認為是懷了常子，石女最終也不會生育。如果在聖人的說法中能夠聽聞就能領悟。

【English Translation】 English version: To thoroughly explain the words of all the sutras, to completely investigate their origins. Ultimately, do not stubbornly adhere to the definitions of the Four Teachings (Tripitaka, Common, Separate, and Perfect). Sometimes the Three Teachings, Two Teachings, One Teaching, No Teaching, or Eight Teachings (referring to various different doctrines and practices) appear and disappear without constancy. The amount is not fixed, the transformation is free, and it is resolved and explained according to different people. Do not let this mind have even a slight attachment, being self-righteous, thinking that one's own understanding is correct, and rejecting the understanding of others. If you do this, it is just arguing, not a method of entering the Buddhist path. The Venerable Nanyue Huisi said in a verse: 'Dogs fight when they see a shadow, they fight without stopping, and eventually die of thirst.' (etc.). Now, we are distinguishing based on this, not with the intention of hindering the practice of the Way. It's just that the paths of practitioners are different. Although there are various differences, they do not go beyond two types of practice. One is the teaching of the sages, and the other is the silence of the sages. You must recognize your own mind and choose a convenient method. If you are immersed in the path of silence and cannot open your mind, you should listen to the Dharma. Or be close to a good teacher, who can open people's minds. Or seek the meaning from scriptures and texts to enlighten this mind. Sometimes, when listening to the Dharma, the mind is disturbed and cannot be quieted down; searching for scriptures and discussing meanings, getting entangled in things, feeling that the benefit to the mind is not profound. You should close your eyes, restrain your body, let yourself be quiet, and let your mind enter the path of silence. The two methods of speaking and silence go hand in hand to subdue your mind. Study the superficial, harmonize the appropriate, be good at taking and giving, and distinguish between true and false. In this way, practice stillness at the appropriate time, and practice wisdom at the appropriate time. For example, heaven and earth, sometimes sunny, sometimes rainy, regulate yin and yang. In this way, all things can grow. If there is only rain and no sunshine, then the seeds will rot and spoil. If there is only sunshine and no rain, then the buds and mouths will dry up, and they will not be able to grow all things. It must be harmonized appropriately, and then it will be good. Practitioners are also like this. If they are always silent, they will be dull and dark. If you purely use discrimination, various views will arise in competition. In this way, the provisional and the real do not match, and the teacher will not appear. Skillfully use it to suddenly awaken and enter the Way. Seeing the light of lightning at night, you enter the Dharma of the sages. This is how those who study the Way should be good at recognizing right and wrong, and distinguishing between the heretical and the orthodox. Therefore, the Mahaprajnaparamita Shastra says, timely rain often falls, and the five grains often grow. The rain of Dharma often falls, and good Dharma often grows. If you do not often harmonize and use the teachings of the sages and the silence of the sages, the grain of reality will not grow. If you are attached to knowledge and views, you will never be able to enter the truth. Therefore, it is said that even if you read hundreds of thousands of sutras, heretical views will increase all kinds of errors. The poison of 'I' and 'mine' is very strong, and even if you think you are pregnant with a constant child, a barren woman will never give birth. If you can hear and understand in the teachings of the sages.

通達諸法自在明瞭即是信行。聞不得悟四念思惟。深徹深照得其邊底是名法行。聖默然中亦有信行法行。如是禪觀之時隨觀一境。則遍通諸境心地開明無纖芥之疑礙。如空中風是名法行。若策觀之時不能得悟加功慊到婁婁不曉。若從善知識聞若經卷中見。豁如空中無雲表裡洞徹此是信行人。又從受化為語。如聞而行是聖默然。如行而聞是聖說法。

第一彌勒白佛者正明奉命受旨。就此為三。一彌勒受旨。二諸菩薩受旨。三四王受旨。就初為二。初受旨次述成。初中又二。初受誠旨二受勸旨。從奉持如來無數劫去是受勸旨。就此中為二。對上二種。一奉通經旨二奉神力護持旨。此中自云與其念力而建立之。若依安樂行有所說法冥空益其念力。亦如人說法時思量祇至一條二條。此至說時即見三五節意。或可是心入義門而能明識。或是冥空助念加被其人。第二佛述成。第二諸菩薩受旨發誓。第三四王受旨發誓。

第二命阿難宣經者。阿難跡居小道復得羅漢之身。入無餘之時則生分永盡。何得奉宣大經。此意止令傳持無謬結集法藏。故命宣經。若就本為語能持十方一切佛法。豈容灰滅不能宣佈此經。就此為三。一佛命．二問經名．三佛答二種名。要旨者即是實相。實相總攝諸法。得要即得諸法也。

三大眾

【現代漢語翻譯】現代漢語譯本：通達一切諸法的自在明瞭，就是信行（śraddhācārin，通過信仰而修行）。聽聞佛法后未能領悟，通過四念處（catu-smṛtyupasthāna，身、受、心、法四種觀照）的思惟，深刻透徹地照見諸法的邊際和底蘊，這稱為法行（dharmācārin，通過佛法而修行）。聖者在寂默中也有信行和法行。像這樣禪觀的時候，隨著觀照一個境界，就能普遍通達一切境界，心地開明，沒有絲毫的疑惑和障礙，就像空中的風一樣，這稱為法行。如果策勵觀照的時候不能領悟，更加努力也仍然不明白，如果從善知識（kalyāṇa-mitra，指引正道的良師益友）那裡聽聞，或者從經卷中見到，豁然開朗如同空中無雲，內外通徹明瞭，這就是信行人。又如接受教化而轉化為語言，如同聽聞后就去實行，這是聖者的寂默。如同實行后才去聽聞，這是聖者的說法。第一，彌勒（Maitreya，未來佛）稟白佛陀，正是表明奉命接受旨意。就此分為三部分：一、彌勒接受旨意；二、諸菩薩（bodhisattva，立志成佛的修行者）接受旨意；三、四大天王（catu-mahārāja，佛教的護法神）接受旨意。就第一部分又分為兩部分：首先是接受誠摯的旨意，其次是接受勸勉的旨意。從『奉持如來無數劫』開始，是接受勸勉的旨意。就此又分為兩部分，對應於前面的兩種旨意：一、奉行通達經義的旨意；二、奉行神力護持的旨意。這裡自己說到『與其念力而建立之』。如果依據安樂行（sukhavihāra，指菩薩安住于空性中的修行方式），有所說法，冥冥之中會增益其念力。也像人說法的時候，思量只有一兩條，到說法的時候就能見到三五條意旨。或許是心入義門而能夠明識，或許是冥冥之中助念加持這個人。第二是佛陀的述成。第二是諸菩薩接受旨意併發誓。第三是四大天王接受旨意併發誓。第二，命令阿難（Ānanda，佛陀的十大弟子之一）宣講經典。阿難的修行還處於小乘道（hīnayāna，又稱聲聞乘，以自我解脫為目標的修行方式），並且已經證得阿羅漢（arhat，斷盡煩惱，達到解脫的聖者）的果位。進入無餘涅槃（nirupadhiśeṣa-nirvāṇa，徹底滅盡煩惱和色身的涅槃）的時候，他的生命就永遠終結了。怎麼能夠奉命宣講大乘經典呢？這裡的用意只是讓他傳持經典沒有謬誤，結集法藏。所以命令他宣講經典。如果就其本性來說，他能夠持守十方一切佛法，怎麼會灰飛煙滅而不能宣講這部經典呢？就此分為三部分：一、佛陀的命令；二、詢問經名；三、佛陀回答兩種經名。要旨就是實相（tathatā，諸法的真實面貌）。實相總攝一切諸法，得到要旨就得到了諸法。第三，大眾（mahājanā，指聽法的僧眾和信眾）。

【English Translation】 English version: To understand and be clear about all dharmas freely is 'śraddhācārin' (practice through faith). If one does not attain enlightenment after hearing the Dharma, but contemplates through the Four Foundations of Mindfulness (catu-smṛtyupasthāna, contemplation of body, feelings, mind, and dharmas), deeply and thoroughly illuminating the boundaries and essence of all dharmas, this is called 'dharmācārin' (practice through Dharma). Even in the silence of a sage, there is 'śraddhācārin' and 'dharmācārin'. Like this, when practicing meditation, by contemplating one state, one can universally understand all states, the mind becomes clear, without the slightest doubt or hindrance, like the wind in the sky, this is called 'dharmācārin'. If one cannot attain enlightenment when encouraging contemplation, and even with more effort, one still does not understand, but if one hears from a 'kalyāṇa-mitra' (virtuous friend, a good teacher who guides one on the right path), or sees it in the scriptures, it becomes clear like a cloudless sky, inside and out, this is 'śraddhācārin'. Furthermore, like receiving teachings and transforming them into words, like hearing and then practicing, this is the silence of a sage. Like practicing and then hearing, this is the sage's teaching. First, Maitreya (Maitreya, the future Buddha) reporting to the Buddha is precisely to indicate that he is receiving the decree. This can be divided into three parts: 1. Maitreya receives the decree; 2. The Bodhisattvas (bodhisattva, beings who aspire to become Buddhas) receive the decree; 3. The Four Heavenly Kings (catu-mahārāja, the guardian deities of Buddhism) receive the decree. The first part is further divided into two parts: first, receiving the sincere decree, and second, receiving the exhortation. Starting from 'upholding the Tathagata for countless kalpas', it is receiving the exhortation. This is further divided into two parts, corresponding to the previous two decrees: 1. Upholding the decree to understand the meaning of the scriptures; 2. Upholding the decree to protect with divine power. Here, it is said, 'and establish it with their power of mindfulness'. If according to 'sukhavihāra' (peaceful abiding, referring to the practice of Bodhisattvas dwelling in emptiness), there is some Dharma spoken, it will increase their power of mindfulness in the dark. It is also like when a person speaks the Dharma, they may only think of one or two points, but when speaking, they can see three or five points. Perhaps it is because the mind enters the gate of meaning and can clearly recognize, or perhaps it is because of the blessing of mindfulness in the dark. Second is the Buddha's statement of completion. Second is the Bodhisattvas receiving the decree and making vows. Third is the Four Heavenly Kings receiving the decree and making vows. Second, ordering Ānanda (Ānanda, one of the Buddha's ten great disciples) to proclaim the scriptures. Ānanda's practice is still in the 'hīnayāna' (Small Vehicle, also known as the Śrāvakayāna, the practice aimed at self-liberation), and he has already attained the state of 'arhat' (arhat, a saint who has extinguished all afflictions and attained liberation). When entering 'nirupadhiśeṣa-nirvāṇa' (nirupadhiśeṣa-nirvāṇa, the complete extinction of afflictions and the physical body), his life will end forever. How can he be ordered to proclaim the Mahayana scriptures? The intention here is only to have him transmit the scriptures without error and compile the Dharma treasury. Therefore, he is ordered to proclaim the scriptures. If according to his nature, he can uphold all the Buddhadharma of the ten directions, how can he be reduced to ashes and unable to proclaim this scripture? This is divided into three parts: 1. The Buddha's order; 2. Asking the name of the scripture; 3. The Buddha answers with two names. The essence is 'tathatā' (suchness, the true nature of all dharmas). Suchness encompasses all dharmas, and obtaining the essence is obtaining all dharmas. Third, the assembly (mahājanā, referring to the monastic and lay audience listening to the Dharma).

聞經皆大歡喜。

維摩經略疏卷第十

貞和三年三月二十九日染江南之㝹毫寫山上之鵝教雖不遁講眾慇勤之芳命猶恐繼門主奇妙之高跡而已。

旹元和二年丙辰九月上旬折之

本云此略疏十卷依無古點。山門竹林房盛憲僧正自江戶新本被送越之間貴命因難辭。自去春二月初至於當月十四日點朱終功畢問疾品已前本經無之。故諳令推量本經文句分文若相違之處。后賢本經見合可校之。即課當山例講眾之初學點朱寫留但忽卒至於武州江戶遣之。故不能校合朦氣多疾凌之令點之故謬錯有之乎。又第八卷之內。前後錯亂之處質之押紙付文二丁在之後見可細尋之。

寬永十八年辛巳六月二十一日于蓮乘院奧隱居閑亭快倫記之

【現代漢語翻譯】現代漢語譯本：聽聞佛經后，大家都非常歡喜。

《維摩經略疏》卷第十

貞和三年三月二十九日，用江南的㝹毫筆書寫，傚法山上的鵝（指王羲之）的筆法。雖然我沒有隱遁，但講經的眾人非常慇勤，我還是擔心無法繼承門主的奇妙高深的足跡。

時元和二年丙辰九月上旬記。

原本說這部《略疏》共十卷，沒有依據古本進行校點。山門竹林房的盛憲僧正從江戶送來了新版本，因為盛情難卻，從去年二月初到當月十四日，完成了校點工作。『問疾品』之前的內容，原本的經文中沒有。因此，我只能推測原文的文句，如果和原文有不符的地方，希望後來的賢者能對照原本的經文進行校正。這是作為當山例行講經時，給初學者的教材而校點並抄寫的，但因為突然要前往武州江戶，所以沒能校對。因為視力模糊，又多病，所以讓別人校點，因此可能存在錯誤。另外，第八卷中，前後錯亂的地方，已經用押紙附在兩頁紙的後面，以後看到可以仔細查詢。

寬永十八年辛巳六月二十一日，于蓮乘院奧隱居閑亭快倫記。

【English Translation】 English version: Having heard the sutra, everyone was greatly delighted.

Vimalakirti Sutra Commentary, Volume 10

Written on the 29th day of the third month of the third year of the Jōwa era, using the 㝹毫 (Yú háo) brush from Jiangnan, imitating the calligraphy of the geese on the mountain (referring to Wang Xizhi). Although I have not遁 (dùn) escaped [from the world], the assembly for the lecture is very diligent, and I still worry that I cannot continue the wonderful and profound footsteps of the master of the school.

Recorded in the early tenth day of the ninth month of the Bingchen year of the Yuanhe era.

Originally, it was said that this commentary consists of ten volumes and was not punctuated based on ancient texts. The venerable monk Shōken (盛憲) of the Bamboo Grove Chamber of the mountain temple sent a new edition from Edo (江戶). Because it was difficult to refuse the kind request, the proofreading work was completed from the beginning of the second month of last year to the fourteenth day of this month. The content before the 『Chapter on Inquiry of Illness』 was not in the original sutra. Therefore, I can only speculate on the sentences of the original text. If there are discrepancies with the original, I hope that later scholars can compare it with the original sutra for correction. This was punctuated and copied as teaching material for beginners during the temple's routine sutra lectures, but because I suddenly had to go to Musashi Province (武州) Edo (江戶), I was unable to proofread it. Because of blurred vision and illness, I had someone else proofread it, so there may be errors. Also, within the eighth volume, the places where the front and back are disordered have been attached with marked paper on the back of two pages, which can be carefully searched for later.

Recorded by Kairin (快倫) on the 21st day of the sixth month of the Xin Si year of the Kan'ei era, at the secluded pavilion in the back of Renjō-in (蓮乘院).